3. The Patichcha Samuppada - To become a Stream Enterer

3. Patichcha Samuppada (The Law of Dependent Origination)

 

(Main article - Entering to the First Stage of the Enlightenment) 

 

This is quite a deep section. So get a good understanding of The Hexa Faculty and The Penta Masses before studying this

 

All beings who are not Arahants have been trapped in the fire of pain called "Sansara" by the great bond of craving and by the intense darkness of ignorance.

 

A man whose feet are locked with chains in the middle of the great darkness where he cannot go free, suffering from various afflictions but not even seeing the key that can unlock his feet can be compared to the “being suffering in the Sansara."

 

Its great darkness is ignorance. Having the feet tied is the bond of craving. Doctrine (Dharma) is the key that lies at the very feet of the man who is covered by darkness. 
 
At some point, the man who realizes that he must overcome the suffering from pain is going through groping around in the darkness and looking for something to help him. Then he finds the key that can unlock the ties of his feet. Then he unties the bonds that bound him and moves from the darkness towards the light and finally arrives at a beautiful land of light full of freedom and happiness. 
 
According to that comparison, the non-stream enterer who decides to overcome these worldly pains by seeing the pain of the sansara will be impressed by hearing such a Doctrine (Dhamma) at some point and attains the stage of stream-enterer. Thus he enters to the path of overcoming the pain of sansara. After that, he will get rid of the bondage of cravings by getting the stage of non-returner. Then the non-returner noble disciple will advance towards the stage of Arahant through further growth of effort and thereby destroy the darkness of ignorance and reach Enlightenment (Nirvana) full of endless freedom and bliss.

 

When a being is born in a certain new life, a first mind is born for the new life based on the last mind of the previous life (called quitting mind) and his or her karma consequences. This new mind is called the rejoining mind. This rejoining mind also has a lifespan of one mental instant. When that rejoining mind is destroyed after one mental instant, another mind (2nd mind of the new life) is born with corresponding features to that rejoining mind’s becoming (life) style.

Then another mind is born. Minds with the features of that born life (becoming) that exhibit the new becoming are called "minds of the becoming". The meritorious roots of the absence of greed, absence of hatred, and absence of delusion and also the de-meritorious roots of greed, hatred, and delusion occur in the minds of the becoming born in this way.  
 
In addition, Hexa Faculties have to receive various intentions as a consequence of the previous merit or demerit. Due to these intentions, the existing mind of the becoming will stop for a while and this consequence mind gets started to run. Greedy, hateful, delusional as well as greed absented, hatred absented and delusion absented minds can be born in these consequence minds based on each intention.
 

 There are mainly 2 types of new minds that are born by intersecting the existing mind of the becoming.

1. Non-caused minds - Minds that are born without causes 
2. Caused minds - Minds that are born by causes 

* Here the 6 roots of the absence of greed, absence of hatred, absence of delusion, greed, hatred, and delusion are considered as causes. 
 
 

1 Non-caused minds

Non-caused minds are minds that are born instantly as a consequence of merit or demerit, or due to various things that are grasped by the hexa faculties in the present without thinking before while living. 
 

Here, no root of greed, hatred, delusion, absence of greed, absence of hatred, or absence of delusion which existed in a previous mind affects to the birth of these minds. That is, the causes are not affected to the birth of these minds. 
 
Non-caused minds are 7 types  

• Demerit consequence minds of passion 
• Merit consequence minds of passion

• Merit consequence minds of forms

• Merit consequence minds of formless

• Acting minds of passion

• Acting minds of forms 

• Acting minds of formless  

 
 
 

2 Caused minds 

Caused minds are the minds that are born due to some root cause such as greed, or hatred that existed in the mind before it. 
 
Caused minds are 6 types 
 

• Demerit minds of passion

• Merit minds of passion

• Merit minds of forms

• Merit minds of formless

• Merit consequence minds of passion 

• Merit acting minds of passion

 
 
 
 Thus the caused minds and non-caused minds can be presented under 3 types
 
 
            1 Merit minds 

• Merit minds of passion 
• Merit minds of forms 
• Merit minds of formless

            2 Demerit minds 

• Demerit minds of passion  

            3 Consequences broken minds 

• Action minds 

• Consequence minds  

 
 
Whatever kind of mind is born according to the above way, it is born untainted by defilements. Although it is a caused or non-caused mind, it remains intact when it is born.
 
Thus the minds born by intersecting the minds of becoming are not born individually. Every first mind is connected to a second mind and it is connected to a third mind and so a generation of minds is born one after one and implemented at the intersection.  
 
This type of generation of minds is called a mental wave. A mind that is born without defilements at the beginning of a mental wave ends up as a dirty mind when the mental wave ends. Minds of becoming are born again after the last mind of the mental wave is extinguished.

 

Based on the fact that a mind born as a luminescent mind becomes a defiled mind, there is a pain-generating mechanism in nature for all the beings who could not become Arahat. The creation of the sansara pain is generated as a series of chains that are connected to each other in this mechanism. 

 
In this mechanism, the chain propagates as the segment that was born second is suffixed by the first segment, and the segment after that is suffixed by the second segment. It ends with the pain of the sansara.  
 
They are
 

1. Fabrications are born by the suffix of the Ignorance 
2. Consciousness is born by the suffix of the Fabrications
3. Names-Forms are born by the suffix of the Consciousness
4. Hexa Faculties are born by the suffix of the Names-Forms
5. Contact is born by the suffix of the Hexa Faculties
6. Sufferings are born by the suffix of the Contact
7. Craving is born by the suffix of the Sufferings
8. Clingings are born by the suffix of the Craving
9. Becoming is born by the suffix of the Clingings
10. Spring Up is born by the suffix of the Becoming
11. Decaying is born by the suffix of the Spring Ups  
12. Death is born by the suffix of the Decaying
13. Sorrows, Crying, Pains, Sadnesses & Agonies are born by the suffix of the Death

 
This mechanism is defined as the Paticcha Samuppada.
 
 
* Pure minds born in the Arahat disciples are also subject to the Paticcha Samuppada. But those minds end in silence as luminescent minds.  
 
It begins with “Seelavatho Avippatisaro Jayati” (not with ignorance) and ends with “Naparang itthattayati Pajanati” (not with decaying and death).
 
[Sutra Pitakaya - Khuddaka Nikaya - Nettippakarana - Patiniddesavaraya - Otaranaharavibhangaya - Final Part 1] 
 
 
 
* Delusion is suffixed with greed or hatred only to the birth of demerit minds (12 types of demerit minds are described in Abhidhamma) which belong to the group of caused minds. The flow of Paticcha Samuppada which occurs by the birth of a demerit mind is originated by the ignorance as follows since the delusion suffixes with that mind. 
 
        Fabrications are born by the suffix of Ignorance ----.
 
 
* Merit roots of greed absent, hatred absent and delusion absent suffix to the birth of merit minds (passion, form, and formless). So the flow of Paticcha Samuppada which occurs by the birth of a meritorious mind is originated by the merit roots as follows since the merit roots suffix with that mind. 
 
       Fabrications are born by the suffix of Merit roots -----.
 
 
* Neither ignorance nor merit roots suffix for the birth of consequences broken minds since many consequences broken minds are born as non-caused. Hence the flow of Paticcha Samuppada due to the birth of such consequences and broken minds is originated by the Fabrication as follows 
 
       Consciousness is born by the suffix of Fabrication -----.
 
 
 

01 Ignorance 

Ignorance is the bond by the delusion of the being as he/she could not know and understand the truth that runs in the universe by him/herself in the real form. 
 
Accordingly, ignorance is being deluded because one does not perceive and understand the four noble truths by him/herself. 
 
 

 
At the time of becoming a Stream Enterer (Sowan), the noble disciple gets the understanding of the world reality called the fourfold noble truths by his/her logical wisdom under the guidance of someone else. Accordingly, ignorance has been philosophically suppressed for the Stream Entered noble disciple. That is to say, the darkness will not be suppressed by receiving the light even if the person who became a stream enterer realizes that he/she is in darkness.
 
Therefore, the combination of ignorance is completely suppressed by attaining the perception of the truth through “the wisdom of seeing the fourfold truth (Wisdom of Depreciating Defilements)” (Right wisdoms like that) which is born due to intense tranquility (Right Trance) which is born in the mind at the end of the Non-returner stage. That is, here the Non-Returner noble disciple suppresses the ignorance called the darkness by acquiring the wisdom called the light. However, ignorance is rooted and spread like a thick darkness in all beings until he/she enters to that final stage.  
 
 

02 Fabrications   

Fabrications are things that are born due to the presence of certain causes. Those causes are also things that are born due to the existence of various causes. 
 
 
For example, a light bulb that lights up is a fabrication. As the causes for that fabrication  

• The bulb is in proper condition according to the standard  
• The power supply to that bulb   

Can be considered. 
 

 
The causes for this fabrication those the properly existing bulb and the properly supplied electric power are also things that have been born due to the presence of relevant causes. That is, those causes are also fabrications. As the causes for the existence of those causes can be considered as follows.
 

• The standard pressure on the outer casing of the bulb, the temperature, the strength of the casing, and the electronic components in the active state of the bulb. 

• Existence of external mains power supply, standard wires, etc. 

The loss of one or more of the causes mentioned in the second lead to the loss of the causes mentioned first. Thus the light bulb stops burning when those reasons disappear. 
 
Hence all the fabrications perish by the inhibition of the causes which stand for the existence of the fabrication.
 
* The causes mentioned above are not the causes that are the root causes for the birth of a mind like absence of greed, absence of hatred, absence of delusion, greed, hatred, and delusion.    
 
Accordingly, all things in the universe are fabrications. So as the things which cause to the birth of each fabrication are also fabrications, the lifetime of those fabrications exists only as long as those causes exist. 
 
 
But in Paticcha Samuppada, fabrication is defined only as the birth of a mind. Basically, a mind can be defined as a mentally born recognition of a purpose. Thus the mind that could know (recognize) a certain purpose is also called the "Consciousness" (every mind is not a consciousness. There are different minds that do different tasks out from the recognition task in a mental wave). Such mental recognition of a purpose or a mind (consciousness) is created by the action of "thinking".
 
So fabrication means the mental action of thinking in order to produce a certain mind (consciousness). This is also defined as the Motive (intention).  
 

 
 * No matter how many purposes come into the organs such as the eye, or ear of a dead body, motives (thinking) will not be born upon those purposes as there is no mentality in those organs. Therefore a dead body will not have a consciousness upon a purpose ever.   
 
 
Earlier we have learned that 3 types of minds are born in all beings. Therefore, the fabrications (motives) that generate those minds are described in 3 types as below.
 
    1. Merit fabrications (Merit motives)

• Merit motives of passion (Merit fabrications of passion)

• Merit motives of forms (Merit fabrications of forms) 

• Merit motives of formless (Merit fabrications of formless)

    2. Demerit fabrications (Demerit motives)

• Demerit motives of passion (Demerit fabrications)     

    3. Consequences broken fabrications (Consequences broken motives)  

• Action motives (Action fabrications)

• Consequences motives (Consequences fabrications) 

 
* Here the merit fabrications of passion and forms described in the merit fabrications are

The action of thinking for the birth of a merit purpose of passion or reverie purpose of forms is as follows.  

• Absence of greed (Donation)

• Absence of hatred (Virtue / Compassion)

• Absence of delusion (Meditation / Right Concentration / Vision) 

 
* Merit fabrications of formless described in the merit fabrication are 

• The action of thinking for the birth of a reverie purpose of formless 

 
* Demerit fabrications are 

The action of thinking for the birth of a demerit purpose of passion

• Greed 

• Hatred 

• Delusion 

 
* Action fabrications under the Consequences Broken fabrications are 
 
 
   1. Body fabrications – The action of thinking to perform some action physically.
 
   Ex:-To get up from a chair for someone who is sitting on a chair 
          To watch TV
 

The action of thinking to perform physical activities is the body fabrication. 

   
   That is to say, we find situations under body fabrications where we intend (motive) to perform physical activities that we usually do on a daily basis (without a merit or demerit motive).   
 
 
 
   2. Speech fabrications – The action of thinking to express something through speech.
 
   Ex:-To say "come" to someone 
         To say "close the door of the room"... 

 

The action of thinking to make verbal statements is speech fabrication. 

 
   That is to say, we find situations under speech fabrications where we intend (motive) to perform verbal activities that we normally do on a daily basis (without a merit or demerit motive).
 
 
 
   3. Mental fabrications – The action of thinking to think about something in the mind.
 
   Ex:-To think "I have to go to work tomorrow morning."
          To think "I must pass the exam"    

 
The action of thinking to perform mental activities (Thinking process) is the mental fabrication 
 
    That is to say, we find situations under mental fabrications where we intend (motive) to perform our daily mental routine activities or thinking process (without a merit or demerit motive).
 
 
 
* Consequence fabrications under the consequences broken fabrications are
 
Seeing (image), hearing (sound), smelling (odor), tasting (flavor), touching (touch), or thinking (Dhamma)
 
           An image, a sound, an odor, a flavor, a touch, or a Dhamma 
 
That brings pleasure or displeasure happens to us all the time as a result of a previous merit or demerit. These are the reward of consequences of the previous merits or demerits. 
 
Here the action of thinking to know the image, sound, smell, taste, touch, or Dhamma that one of the hexa faculty received as a purpose is the consequences fabrication related to that consequence.
 
 
 
Example 1:- Appearance of a very beautiful flower as a consequence of a merit 

 
Here, although the eye grasps the image (physically) of the external flower, it is known to the being only by the image-knowing mind which was mentally born (= eye consciousness). This eye-consciousness is the mental awareness (state of mental knowing) of the external image. 
 
Thus this eye-consciousness or the mind that knew the external image is born because of the action of thinking to know the image when the eye perceives the image. 
 
This action of thinking is the consequences fabrication of this example.  
 
 
Ex 2:- Hearing a very distressing horrible sound as a consequence of a demerit.
 
Here, when the ear captures the sound, it creates a motive (intention) to know the sound. Then an "ear-consciousness" is born because of this motive (intention) or the action of thinking. The external sound is known as a sound by the being due to the generation of that ear-consciousness.
 
This action of thinking is the consequences fabrication of this example. 
 
 
** Only a "mental consciousness" is born by the most of fabrications under fabrications. But only by the consequences fabrications under the consequences broken fabrications, all the 6 types of consciousness are born those
 
Eye consciousness, Ear consciousness, Nose consciousness, Tongue consciousness, Body consciousness, and mental consciousness. 
 
 
 
According to the above points, the Paticcha Samuppada cycles begin as follows according to those fabrications types 
 
 
1. Demerit Patichcha Samuppada
 
Ignorance -> Fabrication -> Mental consciousness ->
 
 
2. Merit Patichcha Samuppada 
 
Meritorious roots -> Fabrication -> Mental consciousness -> 
 
 
3. Consequences Broken – Action fabrications  
 
Fabrication -> Mental consciousness -> 
(This is a cycle that applies even to the Arahat noble disciples)
 
 
4. Consequences Broken – Consequences fabrications  
 
Fabrication -> Eye / Ear / Nose / Tongue / Body / Mental Consciousness -> 
(This is also a cycle that applies even to the Arahat noble disciples)
 
 
 

03 Consciousness  

The corresponding consciousness is born by the suffix of the fabrication.

1. When the eye sees an image, the mind perceives (knows) that image as an image because of the fabrication or the action of thinking about what it is. That the mind of "an image" arises. This is the Eye Consciousness.
2. When a sound is heard by the ear, the mind perceives (knows) that sound as a sound because of the fabrication or the action of thinking what it is. That is the mind of "a sound". This is the Ear consciousness.
3. When smelling an odor with the nose, the Nose consciousness arises from the suffix of the fabrication.
4. When a flavor is tasted with the tongue, the Tongue consciousness arises from the suffix of the fabrication. 
5. When a touch is contacted with the body, the Body consciousness arises from the suffix of the fabrication. 
6. When a purpose (a Dhamma / a thought) is taken by the mind faculty, the mind starts to think about what that Dhamma is. Accordingly, through this fabrication, mental consciousness arises.

 
Consciousness is the "awareness" or getting known of the intended purpose. This is also the mind that knew the purpose. But the consciousness or the purpose known mind that arises in this way is not tainted by defilements. It is a luminescent mind. 
 
So Eye consciousness is knowing the image seen with the eyes as a mere image with the actual information contained in it just as the reality. That is, the reality of the seen image is the Eye consciousness. Consciousnesses such as Ear, Nose,… are also the same. 
 
 
 
Ex:-When you see your mother, you do not see an image of your mother in the firstborn Eye consciousness. Sees only an image. 

 
Ex:-Seeing a ripe apple which is a lovely fruit 
 
The shape, color, and appearance of the apple fruit are well-known by the Eye consciousness.
 

But the image is not analyzed furthermore. That is no analysis takes place as this is a very tasty fruit, this is called an apple, etc. 
 
So Eye consciousness is only recognizing the image seen with the eyes as an image with its corresponding real characteristics. There is no lust or hatred or delusion here with this consciousness. Knows only the reality itself.
 
 
* According to Abhidharma (Deep theories of the Buddha’s doctrine), it is not a single mind that appears from the beginning of consciousness upon an external purpose until the formation of a clinging mind upon that external purpose. Rather it is a set of 17 minds. This is called a “Mental Wave”. Consciousness is the fifth mind of a mental wave.
 
The life span of one mind born in a mental wave is the time of 1 mental instant which is considered as the smallest time interval in the universe. With every mental instant, the previous mind is destroyed and a new mind is born. So the life span of a mental wave is 17 mental instants.
 

The past becoming mind (= Past becoming mentality) exists in the first mental instant of the mental wave. And the mind born at the 5th mental instant is the consciousness related to the relevant purpose. The birth of Javan minds takes place when the 9th mental instant is passed. These Javan minds lead to the impurity of the luminescent consciousness and make consequences for the future.

 
 

04 Names - Forms 

Names - forms are born by the suffix of the Consciousness. 
 
Names mean – the mass of suffering, mass of signals, and the mass of fabrications
Forms mean – the mass of forms  
 
Wherever a consciousness is born, it is customary for the masses of sufferings, signals, and fabrications to be born together with that consciousness. But the formation of the mass of forms is not mandatory there. 
 
Examples -
 

Only the mind consciousness is born in the being when the being is in a formless reverie or in a formless world of Brahma. Also, the beings in it have masses of sufferings, signals, and fabrications. But a mass of forms is not born there. That is, there are tetra (four) masses beings living in those Brahma worlds. Not beings with the penta masses.

However, there is the mass of forms too just as the Names (the 3 masses of sufferings, signals, and fabrications) which merges with the being’s consciousness in the form Reveries or in the form worlds of Brahma or in the passion worlds. That is, there are penta (five) masses beings living in those worlds. 

 
Accordingly, the birth of Names or the birth of both Names-Forms occurs by the suffix of the consciousness as follows. 
 

(i) Often only Names are formed by the suffix of the mental consciousness. 

The reason for this is that only the birth of a new mental faculty (only a Name) is sufficient to recognize (Have a signal) the purpose by knowing "what this purpose is" at the contact stage of Patichcha Samuppada by contacting that purpose through a newly born mental faculty since the mental consciousness is born by a purpose came to the 1^st mental faculty at the fabrication stage. 
Since that mental faculty does not exist with the support of any form (mental faculties can exist with or without the support of forms. Often mental faculties are born without the support of forms) there is no need of forms for the formation of that mental faculty. Therefore many times only the Names are formed by the suffix of the mental consciousness. 

[Ignorance -> Fabrication -> Mental Consciousness -> Names -> Mental faculty --------->]
 

(ii) Sometimes both Names & Forms are formed by the suffix of the mental consciousness. 

The reason for this is that the mental faculty which is going to be born (at the next stage of Patichcha Samuppada) by the suffix of both Names & Forms is a thing that exists with the support of both Names & Forms. So there is a need of both Names & Forms for the formation of that new mental faculty. Therefore both Names & Forms are born by the suffix of this mental consciousness.    

[Ignorance -> Fabrication -> Mental consciousness -> Names-Forms -> Mental faculty --------->]
 

(iii) There are some cases where only Names are formed by the suffix of the consciousness of Eye, Ear, Nose, Tongue, and Body.

The reason for this is that the image or sound or odor or flavor or touch perceived by the relevant consciousness is contacted by the mental faculty (newly born) and recognizes it (Have a signal) as "what this is" at the next step of the Patichcha Samuppada. So here the Names are born by the suffix of the relevant consciousness at this time since the existence of Names alone is sufficient to give birth to a new mental faculty. 

[Ignorance -> Fabrication -> Eye (Or Ear / Nose / Tongue or Body) Consciousness -> Names -> Mental Faculty --------->]
 

(iii)  There are also cases in which both Names & Forms are formed by the suffix of the consciousness of Eye, Ear, Nose, Tongue, and Body.

The reason for this is that the image or sound or odor or flavor or touch perceived by the relevant consciousness is contacted by the relevant faculty of eye or ear or nose or tongue or body (newly born) and recognizes it (Have a signal) as "what this is" at the next step of the Patichcha Samuppada. So here both of Names & Forms are born by the suffix of the corresponding consciousness at this time since the presence of both Names and Forms is necessary for the birth of the Penta faculties (Five faculties).   

* The mass of forms is essential for the presence of Penta faculties. 
So necessarily both of the Names & Forms are born right before when the Penta Faculties including the mental faculty called the Hexa Faculties are born.  

[Ignorance -> Fabrication -> Eye (Ear / Nose / Tongue / Body) Consciousness -> Names & Forms -> Hexa Faculties --------->] 
 
Summarizing all the above four facts, the general Paticcha Samuppada can be described as follows 
 
 
Ignorance --> Fabrications --> Consciousness --> Names-Forms --> Hexa Faculties --> Contact --> …….
 
 
Accordingly Names - Forms means 
 
Names are – the masses of sufferings, signals, and fabrications  
Forms are   - the mass of forms
 

Further knowledge about the mass of forms

Any type of being has a maximum of 12 faculties (6 internal & 6 external) 

• The 6 faculties of the eye, ear, nose, tongue, body, and mind (Internal)

• The 6 faculties of Images, Sounds, Odors, Flavors, Touches, and Dhammas (External)

 

Out of these 12 entities, 10 belong entirely to the mass of forms. Those are 

• The 5 faculties of eye, ear, nose, tongue, and body (Internal)

• The 5 faculties of Images, Sounds, Odors, Flavors, Touches (External)

Some types of Dhammas belong to the mass of forms in the faculty of DHammas. For example 

• Life organ, male organ, female organ (does not mean about physical organs)

Mental faculty does not belong entirely to the mass of forms 
 

Accordingly, the mass of forms can be summed up as follows too.

• The forms described as the four great relics, as well as any form that is necessary for the existence of the relic of the mental consciousness can be introduced as the mass of forms.

* Here the four great relics are - Aapo, Thejo, Vayo, and Pathavi (Solids, Liquids, Gasses, and Heat in science)
 
 

05 Hexa Faculties 

Hexa Faculties are born by the suffix of the Names & Forms.
 
Hexa Faculties are the faculties of the eye, ear, nose, tongue, body, and mind. 
 
Penta Faculties belong to the Forms of the duality of Names-Forms which have been formed by the suffix of the consciousness. Mental faculty belongs to the Names of the duality of Names-Forms. Thus the Hexa Faculties are born due to the birth of Names–Forms.   
 

06 Contact

Contact is occurred by the suffix of Hexa Faculties. 
 
We know that consciousness arises as the 3rd step of the Patichcha Samuppada circle. After that, the consciousness that is born continues to move forward. But really, the consciousness that has arisen at the 3^rd step does not continue to advance. Instead, only new adjacent minds that are related to the first consciousness are born from the next mental instant to the next mental instant in that mental wave. The reason for this is that a mind exists only for one mental instant. 
 

• Here the Eye Consciousness (5^th mind) is in the 5^th place 

• Then the Mentality of holding (6^th mind) arises in the 6th place at the next mental instant. The duty of this 6^th mind is to retain the generation of minds locked in the purpose which is taken by the Eye Consciousness without letting those minds to decay from the purpose. 

• Then there will be born the Mentality of examination (7^th mind) in the 7th place at the next mental instant. This 7th mind must examine the purpose of the consciousness which has been retained by the last mind. This is called the occurrence of the Contact by the suffix of the Hexa Faculties.   

 
 
In this way, the initially born consciousness is retained in that mental wave until the Hexa Faculties are born to examine the purpose of that consciousness. Thus the examination process is started to examine the consciousness by using the relevant faculty related to the place where the consciousness is located.
 
Ex:

• Examining the Eye Consciousness by the eye 

• Examining the Mental Consciousness by the mental faculty.

 
So when the Hexa Faculties arise, the relevant image or sound or odor or flavor or touch or Dhamma is measured (examination) by the faculty related to that existing consciousness.
 
This examination is done with the participation of the relevant consciousness (with the knowledge of the consciousness). But this kind of examination does not take place when the relevant image or sound or odor or flavor or touch or Dhamma is grasped by a relevant faculty at the beginning of Paticcha Samuppada. The reason is that the relevant consciousness has not been existing at that time. So it is not possible to examine that grasp by the fabrication process since a mind that could know what is grasped (Consciousness) by the faculty does not exist at that time. Therefore only a fabrication process takes place at the beginning of Paticcha Samuppada. 
 
In this way, the relevant faculty from the Hexa Faculties examine and recognize the corresponding image or sound or odor or flavor or touch, or Dhamma with the participation of the corresponding consciousness after the emergence of Hexa Faculties by the suffix of the Names-Forms in Patichcha Samuppada. 
This is known as the “Contact” of the corresponding faculty of the Hexa Faculties.  
 
 
Ex:-When the eye sees an image 

• Eye Consciousness arises from the suffix of the Fabrication. Then that external image is perceived in its corresponding physical form (as the reality). That is the sight of something only.

• Names-Forms are formed by the suffix Consciousness. Then the masses of forms, sufferings, signals,      and fabrications are born based on that Eye Consciousness. 

• The eye (faculty) is born by the suffix of the forms in the Names-Forms duality. Similarly, other faculties are born by the suffix of Names and Forms. 

• Thus the newly born eye faculty examines that external image using the support of the knowledge of the Eye Consciousness due to the birth of the eye.

This examination process is known as "Eye Contact". Also, eye contact is simply defined in Buddhism as the gathering of eye, image, and Eye Consciousness together. 
 
In this way, the Contacts that occur in the Patichcha Sumuppada cycles related to each faculty in the Hexa Faculties have 6 types as follows. 

1. Eye Contact related to the eye 
2. Ear Contact related to the ear 
3. Nose Contact related to the nose 
4. Tongue Contact related to the tongue 
5. Body Contact related to the body 
6. Mental Contact related to the Mental faculty   
   

 
 
***
 
 
The juncture that determines whether having or not having the birth of karma due to the defilements of a being is the step of “Contact” in the cycle of Patichcha Samuppada. The reason for this is that a faculty of the Hexa Faculties examines the corresponding image or sound or odor or flavor or touch or Dhamma together with the support of the corresponding consciousness and then imposes Names and Forms on it. 
 
This is the birth of the next mind called the “Mentality of Judging” (8^th mind) after the death of the “Mentality of Examine” in a mental wave. 
 

The duty of this 8th mind (Mentality of judging) is to judge the intentional purpose contained in the consciousness (5^th mind) after it has been examined by the Mentality of Examine.
 
 
Ex:-Examples of imposing Name-Forms upon that judged purpose, 
 
 
* This seen image is that image. Its gender has that image... Its gender is like that. This image has that point. It brings me healing (or not)...  
 
Thus, such signals have been imposed towards that image (purpose). This is known as the formation of signals by the suffix of the contact.    
 
 
* In the same way, this image that I saw brings me happiness or sadness or indifferent
 
A mental suffering is started to be built up in that way. This is known as the formation of sufferings by the suffix of the contact. (To be studied later)
 
 
* Thus a lustful mind or a hateful mind or a delusional mind towards the judged image arises because of the occurrence of an action of thinking. This is called the fabrication, or formation of motives (intentions) by the suffix of Contact.
 
* Hence the relevant image is identified as lustful/hateful or delusional due to the existing defilements of the being. The mind that has known this judged image is a mental consciousness that is tainted by defilements. This is defined as the emergence of a consciousness tainted by defilements by the suffix of Contact.
 
 
* Thus the fabrications (motives) which are born by the suffix of the Contact are occurred according to one's own liking. An Arahant anymore does not need to make motives about it with defilements. Therefore the fact that how one's own karma is arranged depends on the motive that occurs at this time upon that image (or sound or,)
 
* Actually Contact is occurred due to the existence of the genders, the signs, and facts that we have constructed in our memories as we want and as we like or as the world wants upon the image or sound or odor or flavor or touch or Dhamma which is the first cause (the purpose) to the formation of the consciousness. That is because of the presence of Names and Forms upon those purposes. Actually, if Name-Forms do not exist, there is no point in examining the consciousness (7^th mind). Hence, this is sometimes referred to as the formation of the Contact by the suffix of the Name-Forms in some Sutra in Tripitaka.
 
 
* By the suffix of the Contact, a lustful or hateful or delusional Signals, Sufferings, Fabrications, and Consciousnesses are born due to our personal judgment or the vote upon those images or sounds or odors or flavors or touches or Dhammas. Therefore, we can understand that the “Vote of Lust” (personal judgment with lust) is the cause to all these sufferings including karmic gatherings.
 
Vote of Lust is the lustful vote which is born out of the judgment one has made towards an object (a clinging) that brings him pleasure. That is the lustful vote on the penta masses of clinging. So the Vote of Lust is the clinging in the Penta Masses of Clinging. 
 
As the clingings arise from things that are grasped by the Hexa Faculties, there are cases where the Vote of Lust is also defined as the lust present in the Hexa Faculties.
    
 

07 Suffering 

Suffering is born by the suffix of the Contact. 
 
Due to the occurrence of Contact, judgments arise related to the grasping of a certain image or sound or odor or flavor or touch or Dhamma by the Hexa Faculties. The reason for these various (varies from one to one) judgments are the various Votes of Lust within oneself for the various things in the world. 
 
Because of this Vote of Lust, the related image or sound or odor or flavor or touch or Dhamma is being experienced in the present by producing an artificial suffering for the being to enjoy it furthermore. This artificial suffering may be either a mental happiness or a mental sadness or a mental indifferent depending on the situation and the judgment.
 
Any suffering arising from this way is defined as the Suffering by the suffix of the Contact. 
 
* The artificial suffering of mental happiness is called as the "Savor" since it is a major term in Buddhism.
 

08 Craving

Craving is born by the suffix of the Suffering. 
 
The cravings that are born on the savor can be presented in 6 ways as the 6 faculties get the Contact.   

1. Craving for images 
2. Craving for sounds 
3. Craving for odors
4. Craving for flavors 
5. Craving for touches 
6. Craving for Dhammas

Craving is the lustful adherence to the suffering of the savor that is arising in the mind due to the Contact of each image or sound or odor or flavor or touch or Dhamma. 
 
Accordingly, all beings due to their Vote of Lust upon various things in the world who are not Arahants will have a strong adherence (attraction) to the savor (= artificial suffering) that is gotten by the Contact when they receive something from the world.  
 
Image (or Sound or ..., Dhamma) --->  Contact  --->  Vote of Lust involve  --->  Suffering of the Savor  --->  Craving --->
 

Accordingly, if there is no vote of lust for various things in the world, it will not create a suffering of savor when it is experienced by the being at the step of Contact. So it is generally used to say that the Contact does not occur in such cases where the vote of lust does not exist as this is considered as nullification of the Contact. Therefore, it is said that the Arahants do not get Contacts in the cycle of Patichcha Samuppada. 
 
But we have learned above that it creates a suffering of savor when something is experienced by the being in the step of Contact since there is the vote of lust for non-Arahats. 
Accordingly, a greedy mind (a desire to possess something without giving to anyone) or an adherence nature (clinging nature) arises upon the suffering of the savor. This is called the “Craving”. 
 
This is the occurrence of the Craving by the suffix of the suffering.
 

Here the craving can be divided into 3 parts based on the target of its vote of lust. Those are
 

1. Craving for the passion
2. Craving for the becoming (Existence/life) 
3. Craving for non-becoming (Non-existence)

 

(01) The Craving for the passion

 
The vote of lust to enjoy the savor of the "passion of forms" that exists in images, sounds, odors, flavors, and touches that are acquired by the penta faculties of eye, ear, nose, tongue, and body is defined as the “Lust of the Passion” (= major type of the lust).
Thus the greed or the adherence nature on the savor of the images, sounds, odors, flavors, and touches (these are also known as “Qualities of passion”” or “objects of passion”) in which the lust of the passion exists is defined as the Craving of the Passion. This is also known as the passion of defilement.
 
The lust of passion arises onto the mass of forms.
 

(02) The Craving for the becoming

 
The vote of lust to enjoy the savor of the beautiful and intense "virtue and suffering" that exists in either a Brahma world of forms or a Brahma world of formless or form reverie or formless reverie is defined as the “Lust of the Becoming”.
 
Thus the greed or the adherence nature to the savor of the virtue of reveries in which the lust of becoming exists is defined as the Craving of the Becoming.
 
The lust of becoming arises on the mass of suffering.
 

(03) The Craving for the non-becoming 

 
The vote of lust to enjoy the savor of the "idea (signal) of exit from the existence" that exists in the concept of liberation from the world (The enlightenment) is defined as the “Lust of the Non-Becoming”.
 
Thus the greed or the adherence nature on the savor of the concepts in which the lust of non-becoming exists is defined as the ​​​​Craving of the Non-Becoming.  
 
The lust of non-becoming arises on the mass of signals.   
 
 
* Actually the noble disciples (Stream Enterers, Once Returners, non-Returners) have a craving to see the nirvana (enlightenment) until the stage of Arahant obtains in the future. This is also a non-becoming craving. 
 
Finally, the remaining cravings of the non-becoming also end with the realization of the Nirvana by the inhibition of the cause to the pain. 
 
 

09 Clinging 

Clinging is born by the suffix of the Craving. 

Now you have understood what craving is. An artificial suffering defined as a savor (happy suffering) is created at the time of Contact as the being uses the masses (seeing an image, hearing a sound, etc.) that have been subjected to his/her vote of lust. We learned that the adherence nature in the mind to this savor as the craving. 

Due to craving (= adherence nature) the mind then gets bound / hanged out (a tight grip occurs) to the mass of forms (or sufferings or signals or fabrications or consciousness) with the existing vote of lust upon the purpose which gives him/her the savor which has bound to the being’s vote of lust. This lustful grasping/bond of the mass or the establishment of the vote of lust-intoxicated mind on that corresponding mass is defined as the "Clinging".
 
Here the Vote of Lust that exists within oneself for that mass becomes the clinging (sticking/bond) caused by the craving (sticking/adherence nature). In this way, the five masses that are established the Vote of Lust or the five masses which are subjected to the clinging are defined as the “Penta Masses of Clinging”. 
 
Accordingly, it is clear that the clinging of the Penta Masses of Clinging is the Vote of Lust, and that the Penta Masses of Clinging is born by the suffix of the Craving. 

 

* Here we talked about the Clinging born by the suffix of the Craving. The reason for this is that the "Craving" or the “Lust” which causes the craving has a special place in the Buddha’s doctrine.  
 
The suffering caused by the Lustful Contact is expressed in a special term as the Savor because of the Lust in it. 
 
For this reason, sometimes we find the Penta Masses of Clinging as the “Pain” where the Craving describes as the “Reason to the Pain” in the doctrine.  
 
 
* But not only the Lust, hatred is born in us towards the things belonging to the masses of the penta masses. Also, delusion is born in us.
 
We know that the Vote of Lust is the lustful judgment as certain things bring pleasure to oneself. But there are 2 other types of judgments available to us. We have also hateful judgments as certain things bring sadness to us, as well as delusional judgments as certain things bring indifferent to us.  

 
Thus, just as the Craving arises with the Lust upon the Savor or the suffering of mental happiness, Conflict arises with Hatred upon the suffering of mental sadness. Also, Ignorance arises with delusion upon the suffering of mental indifferent.  
 
Accordingly, in such cases, the flow of Patichcha Samuppada also changes as follows.   
 
 
--> Lustful Contact      -->   Mental Happiness -->   Craving -->   Lustful Clinging 
 
--> Hateful Contact --> Mental Sadness --> Conflict --> Hateful Clinging (Adhimoksha)
 
--> Delusional Contact --> Mental Indifferent --> Ignorance --> Delusional Clinging (Adhimoksha)
 
         Here “Adhimoksha” is the judging nature of the purpose. 
 

 

• The things that one loves in the world are subject to the lustful contact.
• The things that one dislikes in the world are subjected to the hateful contact.
• The various illusions in the world are subjected to the delusional contact.  

 
* But these lust and hatred are two sides of the same fact (like a coin).
 
Ex:-
 
Getting rid of something hateful brings the mental happiness. 
Getting rid of something lustful brings the mental sadness. 
 
So realize that there is the craving for getting rid of the things that are at the root of the conflict. 
 
Accordingly, both craving and conflict are included under the "Craving". Ignorance is treated as a separate matter.
 
 
Craving – Has 3 types as Passion, Becoming and Non-becoming
Ignorance   - Has 2 types as Extremists and Beliefs.   
 
 
Accordingly, the Clingings in the Penta Masses of Clinging can be presented in 2 main parts as follows.  
 
 

(1) Clingings of Craving 

 
(i) Clinging of Passion 
 

• Clinging of Passion is the spreading of the Lust of Passion over “the Penta Qualities of Passion (= Penta Objects of Passion)” which bring him/her the savor of passion due to the Craving of Passion in him/her (Passion of Defilements) and then grasping them tightly (Penta Qualities of Passion) with the lustful mind.

• Here the Penta Qualities of Passion are delightful images, sounds, odors, flavors, and touches to him/her (depends on one-to-one).

• So here the mass of forms is subjected to the clinging. 

• However, it is not said that the mass of sufferings is subjected to the clinging  here even though the being has a Vote of Lust (This time the Vote of Lust is the Lust of Passion) for comfortable suffering arising from the touch (by the body). Because the real suffering felt by the physical body does not cause the savors of passion. Only the touch that gives that suffering causes the savors of passion.

• Since there is the Vote of Lust for the signs about each penta qualities of passion, the mass of signals is also said to be subjected to the clinging here. 

• Clinging of Passion is performed by the person who is full of intense of lust (Greed). 

  
(ii) Clinging of Virtue  
 

• Clinging of Virtue is the spreading of the Lust of Becoming over “the physical and mental sufferings” that bring him/her the savor of form and formless becomings (that is actually the savor of the delightful virtue in those Brahma worlds) due to the craving of becoming in him/her and then grasping them tightly (physical & mental sufferings) with the greed less / hate less / non-delusional mind. 

• Here the mass of sufferings is subjected to the clinging.

• Also, the mass of signals based on signs about those sufferings is also said to be subjected to the clinging here.

• Clinging of Virtue is performed by the person who is full of compassion and loving-kindness (hate less), which is the opposite meaning of hatred.  

• It is also a Clinging of Virtue that is spreading the Lust of Non-Becoming over the “trust of fulfilling virtue to attain the liberation (Belief)” that brings him/her the savor of getting rid of the world due to the craving of non-becoming in him/her (this craving of non-becoming is born by the hate to live) and then grasping them tightly (beliefs) with the hateful mind. 

• At this time, the person who is full of hatred performs the Clinging of Virtue.   

 
 

(2) Clingings of Ignorance  

 
(i) Clinging of Extremist
 

• Trust in an eternal soul exists for the person who is not a Stream Enterer due to ignorance. Accordingly, there is a descent into illusions (mythical beliefs) by that non-Stream Enterer by believing there is a soul in the Penta Masses, or that the Penta Masses exist in the soul, or that the soul is shaped by the Penta Masses. According to these beliefs, the soul does not perish even if the Penta Masses perish. This is the Eternal belief. 

• There is also an illusion that the Penta Masses are the soul itself. According to this belief, the being itself (the soul) is freed from the Sansara by the destruction of the soul since the masses are destroyed at the death. This is the Annihilation Belief.

• Thus the Clinging of Extremist is the spreading of Delusion over the mythical arguments of “the soul exists” which brings him/her savor due to the ignorance in him/her and then grasping them tightly (mythical arguments) with the delusional mind. 

• Here the emergence (birth) and disappearance (death) of an event (the soul) that the mass of fabrications is subjected to the clinging. 

• Also, the whole Penta masses are also said to be subjected to the clinging since the soul is taken to be the Penta masses or in association with the Penta masses.

• Clinging of Extremist is performed by the person who is not totally in intense delusion but is full of ignorance.  

 
(i i) Clinging of Beliefs
 

• The person who has become very delusional due to ignorance has strong delusional beliefs about the things that do not exist or do not happen in the world (falsehoods) and then grasps them (those beliefs) very tightly as they exist in the world or they happen in the world. 

• Thus the Clinging of Beliefs is the spreading of the Delusion over “the strong mythical beliefs” that bring him/her the savor due to the ignorance in him/her and then grasping them tightly (strong mythical beliefs) with the delusional mind. 

Some examples of such extreme mythical beliefs are -

1. There is no reward for “What is given” 
2. Sansara can be ended by fulfilling the virtue
3. There is no place called “This World” 
4. There is no such place as the “After World”
5. There are no special persons called “Mother and Father” 
6. There are no creatures (beings) who are born without a mother and father  
7. There is no something as “This world and the afterlife” 
8. There are no people who have come to an understanding of the reality about the world with their own excellent wisdom (No Buddha)

• Here the own mind itself of the being is subjected to the clinging by him/herself by thinking he/she knows everything exactly. That is the mass of Consciousness is subjected to the clinging. 

• Also here the mass of signals is also said to be subjected to the clinging because the signs about those beliefs are also subjected to the clinging.

• Clinging of Beliefs is performed by the ignorant person who is very delusional.

 

10 Becoming

Becoming is born by the suffix of Clinging. 
 
We have learned Clinging is the establishment of a lustful mind or a hateful mind or a delusional mind on each of the mass of the penta masses. 
 
Now it is clear to us that establishing a lustful or hateful mind is a clinging of craving while establishing a delusional mind is a clinging of ignorance. 
 
It can be further clarified that a Clinging Mind is the establishment of a lustful or hateful or delusional consciousness about various things of the Penta Masses in various ways. Either Names or both Names-Forms can be arisen by the suffix of this Consciousness just as described in the Patichcha Samuppada beginning. Therefore the karmic Names-Forms which will be born in the next or coming becoming/life can be born by the suffix of this consciousness. Also, the Names & Forms which are necessary for the next birth can also be born by the suffix of this consciousness. 
 
Thus Becoming means the "Preparation" to produce either karmic Names-Forms or Names-Forms essential for a birth.
 
Accordingly, the Becoming which is born by the suffix of Clinging can be presented in two ways.
 

1. Karmic Becoming 
2. Birth Becoming   

 

1 Karmic Becoming 

 
“Preparation” to produce of all the karmas of a becoming is Karmic Becoming. 
 
If the clinging consciousness is meritorious, then consequences (rewards) are prepared to produce meritorious karmas. That is, the Karmic Becoming produces. If the clinging consciousness is de-meritorious, then consequences are prepared to produce de-meritorious karmas. That is the Karmic Becoming produces too.   
 
This is the birth of the Karmic Becoming by the suffix of the Clinging. 
 
 

2 Birth Becoming 

 
The consequences are prepared to produce the next birth of the being in a becoming of passion or in a becoming of form/formless if the clinging consciousness is a clinging of craving and the craving there is a craving of passion or a craving of becoming.
 
Similarly, the consequences are prepared to produce the next birth of the being in a fearful becoming where the severe consequences will be given to the being all the time due to having a tight ignorance in the being if the clinging consciousness is a clinging of ignorance.
 
This is the birth of the Birth Becoming by the suffix of the Clinging.
 
 
*So the occurrence of a Becoming by the suffix of Clinging can be considered as another special step that lets the being to have “Sansaric Pain” in the Patichcha Samuppada mechanism.
 
If the being who dies at the end of its life span does not have a clinging in its final mind, then there will be no preparation of facts (Birth Becoming) for that being to exist in any form for the future as an afterlife. 
 
In this way, the noble Arahats pacified the becoming (existence) by depleting the world's Clingings.
 
 

11 Spring Up

Spring Up occurs by the suffix of the Becoming.
 

(i) Birth Spring Ups   

The being is born in a certain species (Brahma/God/Devil/Human/Animal… ) that may be either in a becoming of passion or becoming of forms or becoming of formless due to the occurrence of Birth Becoming (= Preparation a birth). This is the occurrence of “Spring Ups” by the suffix of the Birth Becoming.
 
Types of species belong to the 3 Becomings
1)      Becoming of Passion – Gods, Devils, Humans, Animals, Ghosts, Hell (These are the 6 worlds of passion)
2)      Becoming of Forms – Form Brahma Worlds (There are 16 worlds)
3)      Becoming of Formless – Formless Brahma Worlds (There are 4 worlds)
 
Ex:-One is born in the animal world which belongs to the becoming of passion after death due to the suffix of Birth Becoming of passion. 
 

 
 

(ii) Karmic Spring Ups

 
Consequences minds of meritorious karmas and de-meritorious karmas are born due to the formation of Karmic Becoming. Accordingly 

• Meritorious Minds (Meritorious minds of Passion, Forms, Formless)

• De-meritorious Minds (De-meritorious minds of Passion)

Above consequences, minds are born under a certain species. This is the occurrence of “Spring Ups” by the suffix of the Karmic Becoming. 
 

Ex:-A consequence mind of greedless which is a meritorious Karmic Spring Up is born by the suffix of the Meritorious Karmic Becoming. 

This happens due to the donating actions (The mass of fabrication) those were subjected to the clinging before by the being due to the Vote of Lust to taking "donation or greedless" as an action that brings him/her the savor. Then a Meritorious Karmic Becoming is born by the suffix of that clinging. After that, the Karmic Becoming will be rewarded as a consequence at some point in the future. That is to say the consequence of the Meritorious of Greedless (= donation) will be rewarded. Accordingly, a meritorious mind of greedless is born as the consequence. 
Here, a birth of a consequence mind for donating some money to a poor person can be taken as an example of a situation in which a meritorious mind of greedless occurs. 
 

Ex:-A consequence mind of hatred which is a de-meritorious Karmic Spring Up is born by the suffix of the De-meritorious Karmic Becoming.

Here, a person who gets beaten up will have a hatred mind on the physical pain as a consequence of a de-merit karma. This is an occurrence of a De-meritorious Karmic Becoming consequence.

 
 

12 Decaying & Death  

Decaying & Death is occurred by the suffix of the Spring Up.
 
The being is born in a species related to the corresponding becoming by the suffix of the Birth Becoming when the being is born in a certain becoming that is at the Rejoining to life. Here the Names-Forms with corresponding characteristics to that becoming are born with the consciousness (Penta Masses).

Then these set-up masses start to gradually grow. But also start to decay at some point according to the life span of that being. Decays also occur due to various diseases or accidents in addition to the decays that occur with the life span. 

Thus, the mass of forms of the being who was born in a certain species becomes debased after decaying. The skin wrinkles, hair loss, graying of hair, the appearance of youth becoming old, etc. can be taken as the decaying of the mass of forms of the being.

 
 
The mass of sufferings is also decayed by the weakening of sensitivity, numbness, and nerve paralysis.
The mass of signals is also decayed by the loss of memory, misrecognition of various things, etc.
The mass of fabrications & the mass of consciousness is also decayed and become weaker and weaker than they were in youth as mental abilities and weaknesses occur with age.
 
This is the Decaying of the Spring Up which was born out by the suffix of the “Birth Becoming”.
 
 
Similarly, the karmas (merit & de-merit) that were born to carry the becoming will also become decayed. In other words, the karmas that were born by the suffix of the Karmic Becoming also diminish in strength with the expenditure of karmas.
 
For example, a person who was rich when he was young may become poor with time goes due to the expenditure of the corresponding merit karmas to be rich.

 
This is the Decaying of the Spring Up which was born out by the suffix of the “Karmic Becoming”.
 
 
In this way, Decaying happens by the suffix of the Spring Up. The things that become decayed eventually cease their generational birth.
In this way, the penta masses of the being descended in relation to a certain species gradually fade away and finally, the birth of those masses ceases with correspond to the relevant species. Here the fading of the mass of the forms can be studied very clearly.
 
For example, every being in general ages, and the masses of that species stops their births after the end of life of the being. 

This is the Death of the masses that had been decayed.
 

 
* But remember that death does not stop the descent of the penta masses of that being. Death will only stop the descent of the penta masses related to that corresponding species.   
  
 

13 Sorrows - Crying - Pains – Sadness – Agonies 

The decaying or the death of loved ones is a pain for us. It is a sad to us to see a loved person or a property get ruined or die. 

In this way, the beings run through the Sansara in search of his/her Vote of Lust located things (Clingings) because of the craving to enjoy the beloved things. Like a herd of leeches competing for a single piece of fruit, most of them often do not get it because of the fierce competition for the clinging. There the being becomes sad because he/she cannot have it easily. 

At other times, the being will be able to get the things he/she was looking for due to meritorious consequences. But the being has to live with the fear that the acquired loved things will be lost from him/her at some point due to the extreme uncertainty nature of all the fabrications. Because one's Vote of Lust on that loved thing does not end even after getting that beloved thing. The being becomes sad even if it acquires the desired loved thing.

At another time, that beloved thing he/she had will be lost from him. There the being is saddened by the transformation. 
 
Now you must understand how tragic it is that the living beings are burning every moment and trapped in the fire of worldly painful sufferings due to the Vote of Lust. 
 
Only wise people with the perception can understand this noble truth.  
 
 

The Patichcha Samuppada is over here!

 

* Special thanks to the hard work of Uchith Jayathissa
 
 

References in Tripitaka   

 
Patichcha Samuppada
 
[Sutra Pitaka - Buddaka Nikaya - Petakopadesha - Shasta Bhumi - 6-8] 
[Abhidhamma Pitaka - Vibhangaprakarana - Paticcha Samuppada Vibhangaya - Pratyachatushka - 370]
 
De-merit Patichcha Samuppada 
[Abhidhamma Pitaka - Vibhangaprakarana - Paticcha Samuppada Vibhangaya - Pratyachatushka - 370 - 394] 
 
Merit Patichcha Sanuppada
[Abhidhamma Pitaka - Vibhangaprakarana - Paticcha Samuppada Vibhangaya - Pratyachatushka - 395 - 403]
 
Consequences Broken Patichcha Samuppada - Merit 
[Abhidhamma Pitaka - Vibhangaprakarana - Paticcha Samuppada Vibhangaya - Pratyachatushka - 404 -416]
 
Consequences Broken Patichcha Samuppada – De-merit
[Abhidhamma Pitaka - Vibhangaprakarana - Paticcha Samuppada Vibhangaya - Pratyachatushka - 418 - 420]
 
Consequences Broken Patichcha Samuppada - Action
[Abhidhamma Pitaka - Vibhangaprakarana - Paticcha Samuppada Vibhangaya - Pratyachatushka - 422-428]
 
Ignorance 
[Sutra Pitaka - Samyutta Nikaya - Bandha Type - Bandha Samyukta - Dhammakathika Type - Avijja Sutra]
[Sutra Pitaka - Samyutta Nikaya - Maha Sutra - Saccha Sangamita - Dhammacakkapavattana Sutra - Avijja Sutra]
[Sutra Pitaka - Samyutta Nikaya - Bandha Type - Bandha Samyukta - Avijja Type - Pathama Samudaya Sutra]
[Sutra Pitaka - Samyutta Nikaya - Bandha Type - Radha Samyukta - Pathama Mara Type - Sotapanna Sutra] 
 
Fabrications
[Sutra Pitaka - Samyutta Nikaya - Maha Sukta - Saccha Samukta - Papata Sutra - Papata Sutra]
[Tripitaka - Sutra Pitaka - Anguttara Nikaya - Attaka Nipataya - Chapala Sarva - Bhumichala Sutra] 
[Tripitaka - Sutra Pitaka - Anguttara Nikaya - Dasaka Nipataya - Sachitta Sarva - Girimananda Sutra]
[Tripitaka - Sutra Pitaka - Anga Nyasutra Pitaka - Buddaka Nikaya - Patisambhidamaggappakarana - Maha Kartu - Jnanakatha - Munchitukamitya Jnanaya] 
[Sutra Pitaka - Buddaka Nikaya - Patisambhidamaggappakarana - Great Type - Indriya Katha - Indriya Samadhana]                      
[Sutra Pitaka - Samyutta Nikaya - Maha Sukta - Saccha Samukta - Papata Sutra - Papata Sutra]
[Tripitaka - Sutra Pitaka - Samyutta Nikaya - Nidana Sutra - Abhisamaya Samyutta - 6 Sutras - Parivamansana Sutra] 
[Sutra Pitaka - Samyutta Nikaya - Salayatana Type - Chitta Samabhu - Duthiya Kamabhu Sutra]
[Sutra Pitaka - Buddaka Nikaya - Patisambhidamaggappakarana - The Great Type - Jnanakatha - 34 Nirodhasamapatti Gnana] 
[Sutra Pitaka - Anguttara Nikaya - Thika Nipataya - Brahman Type - Sangarava Sutra]
[Sutra Pitaka - Samyutta Nikaya - Maha Type - Anapana Samyukta - Ekadhamma Type - Ekadhamma Sutra]
[Sutra Pitaka - Anguttara Nikaya - Thika Nipataya - Puggala Type - 3.1.3.3]
[Sutra Pitaka - Anguttara Nikaya - Chatukka Nipata - Type of Consciousness - Sanchetana Sutra]
 
Consciousness
[Tripitaka- Sutra Pitaka - Samyutta Nikaya - Nidana Type - Abhisamaya Samyukta - 4 Katarakhattiya Type - Chetana Sutra]
[Tripitaka - Sutra Pitaka - Majjima Nikaya - Mula Pannasaka - Chula Yamaka Type - Maha Vedalla Sutra]
 
Names & Forms
[Tripitaka - Sutra Pitaka - Samyutta Nikaya - Nidana Sutra - Abhisamaya Samyutta - 7 Maha Sutra - Nagara Sutra]
[Tripitaka - Sutra Pitaka - Samyutta Nikaya - Nidana Type - Abhisamaya Samyutta - Moliyaphagguna Sutra]
[Sutra Pitaka - Buddaka Nikaya - Petakopadesha - Saptama Bhumi - 13]
[Abhidhamma Pitaka - Vibhangaprakarana - Paticcha Samuppada Vibhangaya - 373]
 
Hexa Faculties
[Tripitaka - Sutra Pitaka - Samyutta Nikaya - Nidana Type - Abhisamaya Samyutta - Moliyaphagguna Sutra]
 
Contact 
[Sutra Pitaka - Anguttara Nikaya - Chukka Nipataya - Maha Kura - Nibbedhika Sutra]
[Tripitaka - Sutra Pitaka - Samyutta Nikaya - Nidana Type - Abhisamaya Samyutya - Vibhanga Sutra]  
[Tripitaka - Sutra Pitaka - Samyutta Nikaya - Nidana Type - Abhisamaya Samyutta - Moliyaphagguna Sutra]
[Sutra Pitaka - Buddaka Nikaya - Udana Pali - Muchalinda Kind - Care Sutra] 
[Sutra Pitaka - Buddaka Nikaya - Petakopadesha - Ashtama Bhumi - Chapter 3] 
[Sutra Pitaka - Buddaka Nikaya - Sutta Nipataya - Attaka Sartu - Kalahavivada Sutra]
[Sutra Pitaka - Buddaka Nikaya - Udana Pali - Nanda Saruti - Kolita Sutra]
[Tripitaka - Sutra Pitaka - Samyutta Nikaya - Nidana Type - Abhisamaya Samyutya - Agnattithiya Sutra]
[Tripitaka - Sutra Pitaka - Samyutta Nikaya - Nidana Type - Abhisamaya Samyukta - 5 Gahapati Type - Nyatika Sutra]
[Sutra Pitaka - Anguttara Nikaya - Chukka Nipataya - Maha Karupa - Sona Sutra]
[Vinaya Pitaka - Mahavaggapaliya - Chammakkhandhakaya - 31]
[Sutra Pitaka - Anguttara Nikaya - Thika Nipata - Chariot Type - 3.1.2.6]
[Sutra Pitaka - Buddaka Nikaya - Theragatha Pali - Dukha Nipataya - Vallya Staviragatha]
[Sutra Pitakaya - Buddaka Nikaya - Nettippakarana - Patiniddesavaraya - Vicayaharavibhangaya - 10]
[Abhidharma Pitaka - Dhammasanganiprakarana - 1 Chitthothpadakandaya - Pathaman Chittang - Padabhajaniyang]
[Abhidhamma Pitaka - Vibhangaprakarana - Paticcha Samuppada Vibhangaya - 393]
[Abhidhamma Pitaka - Dhammasanganiprakana - 2 Rupa Group - Dvika - Vastu Dukha / Alambana Dukha]
[Pattana Maha Prakarana - Third Edition - Rerukane Chandavimala Thero - End of Page 64]
[Abhidhamma Pitaka - Vibhangaprakarana 1 - Dhatu Vibhangaya - 262]
 
Suffering
[Tripitaka - Sutra Pitaka - Samyutta Nikaya - Nidana Type - Abhisamaya Samyutya - Kaltara Sutra]
[Sutra Pitaka - Samyutta Nikaya - Salayatana Type - Vagana Samagata - Sagatha Type - Pahana Sutra]
[Sutra Pitaka - Samyutta Nikaya - Maha Type - Indriya Samyukta - Sukhindriya Type Tatiya Vibhanga Sutra]
[Sutra Pitaka - Buddaka Nikaya - Sutta Nipataya - Attaka Sartu - Kalahavivada Sutra]
 
Craving 
[Sutra Pitaka - Buddaka Nikaya - Theragatha Pali - Chuddasa Nipataya - Godatta Sthavira Gatha]
[Sutra Pitaka - Samyutta Nikaya - Salayatana Type - Jambukhadaka Samupita - Tanha Sutra]
[Tripitaka - Sutra Pitaka - Samyutta Nikaya - Maha Sukta - Magga Sukta - Ogha Sukta - Ogha Sutra]
[Sutra Pitakaya - Buddaka Nikaya - Nettippakarana - Patiniddesavaraya - Otaranaharavibhangaya-1]
[Sutra Pitaka - Buddaka Nikaya - Petakopadesha - Saptama Bhumi - 12 - 13]
[Sutra Pitakaya - Buddaka Nikaya - Patisambhidamaggappakarana - Maha Katra - Ditti Katha - Bhava - Vibhaya Ditti]
[Sutra Pitakaya - Buddaka Nikaya - Patisambhidamaggappakarana - Maha Kura - Ditti Katha - Asvada Ditti]
[Sutra Pitakaya - Buddaka Nikaya - Patisambhidamaggappakarana - The Great Type - Jnanakatha - Shratamaya Jnana - Samudayasacchaniddesa]
[Sutra Pitaka - Anguttara Nikaya - Thika Nipata - Brahman Type - Thikanna Sutra]
[Sutra Pitaka - Samyutta Nikaya - Maha Type - Saccha Samyukta - Dhammacakkapavattana Type - Dhammacakkapavattana Sutra]
[Sutra Pitaka - Buddaka Nikaya - Petakopadesha - Saptama Bhumi - 13]
[Sutra Pitaka - Buddaka Nikaya - Theragatha Pali - Chuddasa Nipataya - Godatta Sthavira Gatha]
[Sutra Pitaka - Buddaka Nikaya - Sutta Nipataya - Attaka Sartu - Kalahavivada Sutra]
[Sutra Pitakaya - Buddaka Nikaya - Patisambhidamaggappakarana - The Great Type - Jnanakatha - Shratamaya Jnana - Samudayasacchaniddesa]
[Sutra Pitaka - Anguttara Nikaya - Dukha Nipata - Samachitta Type - 2.1.4.6.]
[Sutra Pitaka - Buddaka Nikaya - Petakopadesha - Panchama Bhumi - 13]
[Sutra Pitaka - Anguttara Nikaya - Chatukka Nipata - Bhandagama Type - Yoga Sutra]
[Abhidhamma Pitaka - Dhammasanganiprakana - 3 Nikshepa category - Suffering recommendation - Asavagochaka]
[Sutra Pitaka - Buddha Sect - Dhammapada Pali - Precious Type]
[Sutra Pitaka - Sect of the Buddha - Dhammapada Pali - Type of Lust]
[Sutra Pitaka - Buddaka Nikaya - Itivuttakapaali - Thika Nipataya - Pathama Type - Second Pain Sutra]
[Sutra Pitaka - Buddaka Nikaya - Petakopadesha - Saptama Bhumi - 12 - 11]
 
Clinging
[Sutra Pitaka - Buddaka Nikaya - Petakopadesha - Saptama Bhumi - 12 - 11]
[Abhidhamma Pitaka - Dhammasanganiprakarana - 3 Nikshepa category - Suffering recommendation - Upadanagochukaya]
[Sutra Pitaka - Composition Sect - Salayatana Type - Jambukhadaka Compilation - Upadana Sutra]
[Abhidham Pitaka - Yamaka Prakarana - 7 Anusaya Yamaka - 1 Anusayavara]
[Sutra Pitakaya - Buddaka Nikaya - Nettippakarana - Patiniddesavaraya - Avattaharavibhangaya - 1]
[Sutra Pitaka - Buddaka Nikaya - Nettippakarana - Nyasamuttanaya - Chapter 14]
[Sutra Pitaka - Buddaka Nikaya - Nettippakarana - Nyasamuttanaya - Chapter 16]
[Sutra Pitaka - Buddaka Nikaya - Petakopadesha - Ashtama Bhumi - Chapter 2]
[Sutra Pitaka - Samyutta Nikaya - Salayatana Type - Vagana Sangatha - Sagatha Type - Salla Sutra]
[Sutra Pitaka - Buddaka Nikaya - Petakopadesha - Panchama Bhumi - 13]
[Sutra Pitaka - Anguttara Nikaya - Thika Nipataya - Ananda Sutra - Duthiyabhava Sutra]
[Abhidhamma Pitaka - Vibhangaprakarana 1 - Satya Vibhanga - Dukkha Samudaya]
[Sutra Pitakaya - Buddaka Nikaya - Patisambhidamaggappakarana - Maha Kura - Ditti Katha - Atmanu Ditti]
 
Becoming
[Sutra Pitaka - Samyutta Nikaya - Salayatana Type - Jambukhadaka Compendium - Bhava Sutra]
[Sutra Pitakaya - Buddaka Nikaya - Nettippakarana - Patiniddesavaraya - Pannattiharavibhangaya]
[Sutra Pitaka - Anguttara Nikaya - Chukka Nipataya - Maha Kura - Nibbedhika Sutra]
 
Motive (intention)
[Pattana Maha Prakarana - Third Edition - Rerukane Chandavimala Thero - Pages 61-65]
 
Meritorious and de-meritorious roots 
 
[Sutra Pitaka - Buddaka Nikaya - Petakopadesha - Saptama Bhumi - 8]
[Sutra Pitaka - Buddaka Nikaya - Petakopadesha - Shasta Bhumi - 6-16]
[Sutra Pitaka - Buddaka Nikaya - Petakopadesha - Tertiary Grounds - (7) - (9)] 
[Sutra Pitaka - Anguttara Nikaya - Thika Nipataya - Maha Varya - Akusalamula Sutra]
[Sutra Pitakaya - Buddaka Nikaya - Nettippakarana - Patiniddesavaraya - Avattaharavibhangaya]
[Sutra Pitaka - Buddaka Nikaya - Petakopadesha - Tertiary Grounds - 1 to 10]
[Abhidhamma Pitaka - Vibhangaprakarana 2 - Buddhakavatthu Vibhangaya - 913]
 
Mentality of Becoming  
[Sutra Pitaka - Anguttara Nikaya - One Nipata - Shuka Type - 9]
 
“Consequences Broken” is explained here 
[Sutra Pitakaya - Buddaka Nikaya - Patisambhidamaggappakarana - Great Type - Jnanakata - 19 Dharmananatva Jnana]