TITLE: - A Concise Overview on the Doctrine of

Paticcasamuppada
STUDENT NAME: SULOY CHANDRA TRIPURA
STUDENT HKU ID NUMBER: 3035253383
COURSE TITLE & COURSE CODE: EARLY BUDDHISM: A Doctrinal Exposition
(BSTC 6079)
LECTURER: G. A. Somaratne, PhD (Northwestern)
DATE: 2015-10-21

A Concise Overview on the Doctrine of Paticcasamuppada

Introduction
The principle of PaticcasamuppAda constitutes the core of the Enlightenment experience,
characterized by the direct understanding of the conditioned nature of phenomena. It
essentially is contended that the right understanding of Dependent Co-Origination is
equivalent to seeing the Dhamma 1 and the Buddha. The theory of PaticcasamuppAda and its
formula was to reject the early spiritual theories such as eternalism (sassatavAda) and
materialist annihilationism (ucchedavAda) and thereby rejects the two extremist notions
notion of existence and non-being (or non existence) 2. Majjhimapatipada is the way that
constitutes the theory of PaticcasamuppAda through which Siddhartha the Bodhisattva
attained Buddhahood3.
Regarding the term Paticca-samuppAda, paticca-, as the gerund of paceti, [pati+ i - to go] ,
means on account of, having depended on, based on, having taken as condition, having
conditioned by, and samuppAda-, is a combination of sam, meaning together (an
assimilation of san) and (ud+pad-to arise, rise, originate, produced, to cause/effect).
Therefore, the compound is translated as dependent origination, dependent arising, and
dependent co-origination.
Main Formula of Paticcasamuppada:- of The basic idea of paticcasamuppada is the theory of
cause and effect: whatever arises is arising in dependence on conditions of dhamma and
whatever ceases is ceasing because of the cessation of those conditions of dhamma that made
it arise. Phenomena arise depending on the conditions. The basic formula4 of this is;
imasmim sati, idam hoti.- this being present, that come to be.
imassa uppAdA, idam uppajjati- on this arising, this arise
imasmim asati, idam na hoti- this being absent, that does not come to be
imassa nirodhA, idam nirujjhati- on this ceasing, that ceases5.
This very abstract statement is applied to the conditioning relationships of the twelve factored
formula of dependent arising. The defining principle of the above statement is the function of
cause and effect. If we take cause as A and the result as B, then it necessarily does not mean
that A is the result of B or the B is the evolved result of A. If that is so then the formula
should be rewritten to this being present, that comes to be to from this that comes to be6.
1

Yo paticcasamuppadam passati, so dhammam passati, yo dhammam passati so Paticcasamuppadam passati

MahAhatthipadopamasutta of Majjhimanikaya (MN I pg. 191)
2
Another corresponding views are all exists (sabbam atthi) and all does not exit (sabbam natthi)-SN II
Pg.77
3
Ete kho, bhikkhave, ubho ante anupagamma majjhimpat ipadtathgatena abhisambuddh cakkhukaran n a
karan upasamya abhiyasambodhya nibbnya samvattati (SN v pg.420)
4
SN. II (Vol. 24). 21, 22(p. 26), 49(p. 69-70), 50(p. 72), 61(p. 84), 62(p. 86); Ud.1.1-3.Vol.47, p. 69-70
5
MN. I pg. 264
6
Y. Karunadasa, Early Buddhist Teachings, pg. 21

The abstract principle of paticcasamuppada can be classified into two, the general and the
special. General application represents the causal explanations that are explained on the basis
of the arising of consciousness and the function of cognitive process that operates the moral
order and so on. Furthermore, the gradual evolution of society is also described by the
general principle, which attributes the origination of social disorder to tanha (craving). The
the twelve fold factored formula epitomizes special application of dependent co-arising. This
explains the purpose of causal structure of individual existence in the world of Samsara,
dealing with theory of grasping as the cause of suffering, explained in more detailed the
dependent arising of the five aggregates of grasping.
The Buddhas realization of the nature of phenomena which arises and ceases dependently on
conditioned factor is expressed in the form of the chain of Dependent Origination
(paticcasamuppda) as follows:
And what, bhikkhus, is dependent origination? With ignorance1 as
condition, volitional formations2 arise; with volitional formations as condition
consciousness3 arises; with consciousness as condition name4-and-form arise;
with name-and-form5 as condition six sense bases6 arise; with six sense sphere as
condition contact7 arises; with contact as condition feeling8 arises; with feeling
as condition craving9 arises; with craving as condition clinging10 arises; with
clinging as condition becoming11 arises; with becoming as condition birth12 arises;
with birth as condition aging13-and-death14, sorrow, lamentation, pain, displeasure
and despair arise. Such is the origin of whole mass of suffering. This, bhikkhus,
is called dependent origination. But with the remainderless fading away and
cessation of ignorance volitional formations cease; with the cessation of volitional
formation consciousness ceases; with the cessation of birth aging-and-death,
sorrow, lamentation, pain, displeasure and despair cease. Such is the cessation
1

Yam bhikkhave dukkhe aJJaM dukkhasamudaye aJJaM dukkhenirodhe aJJaM

dukkhanirodhagAminiyA paTipadAya aJJaM
2
tayo me bhikkhave , kAya samkhAra, vacI samkhAra, cittasamkhAra
3
Chayime bhikkhave viJJAmaM, cakkhu-viJJAnam, sota-viJJAnam, ghAna-viJJAnam, jIvhaviJJAnam, kAya-viJJAnam, mano-viJJAnam
4
vedanA saJJA cetanA phasso manasikAro
5
cattAro ca mahAbhUtA catunnaJca mahAbhUtAnaM upAdAya rUpaM
6
cakkAyatanam, sotAyatanam, ghAnAyatanaM, jIvhAyatanam kAyAtanam, manAyatanaM
7
Chayime bhikkhave phassakAyA; cakkhusamphasso, sotasamphasso, ghAnasamphasso,
jIvhasamphasso, kAyasamphasso, manosamphasso
8
Chayime bhikkhave vadanAkAya; cakkhu-samphassajA, sota-samphassajA, GhanasamphassajA, jIvha-samphassajA, kAya-samphassajA, mano-samphassajA
9
Chayime bhikkhave taGhakAya, rUpataGha, saddataGha, gandhataGha, rasataGha,
poTThabbataGha, dhammataGha.
10
cattarimAni bhikkhave upAdAnAni kAmupAdAnaM, diTThupAdAnaM,
sIlabbatupadAnam, attavAdupAdAnaM
11
Tayo me bhikkhave bhavA, kAma-bhava, rUpa-bhava, arUpa-bhava.
12
jAti saJjAti okkanti abhinibbatti khandhAnam pAtubhavo, AyatanAnaM paTilAbho
13
tesaM tesaM sattAnam tamhi tamhi sattanikaye jarA jIrantA khandiccaM pliccaM
valittaccatA Ayuno saMhAni indriyAnaM paripAko.
14
tesaM tesaM sattAnaM tamhA tamhA sattanikAye cuticavanatA bhedo antaradhAnam
bhedo kaLebarassa nikkhepo

of this whole mass of suffering1.

These pairs or links are rendered as Nidnas 2 in the Pli Canon. The literal meaning of the
term Nidna is foundation, origin or cause. The idea that the causal sequence does not
exist simply between pairs of single events, but between the network of a positive and
negative conditions and that which it conditons, is developed in a systematic manner in later
Buddhist philosophy. The notion thus slowly emerged that the relationship between the socalled causes and effects is really the relationship between necessary and sufficient conditions
and that which they conditon. Dependent Origination, in terms of human life, is presented in
twelve factors. The series of twelve Nidnas has been given for the purpose of stressing the
exact conditions which give rise to individual suffering or rather to the individual personality,
the basis for that suffering.
Division of Paticcasamuppada in three modes:
The twelve-membered formulation show a specific condition through which the cessation of
suffering can be effected. Dependent Origination can be grouped into seven aspects as
follows.
1. kalo addhA:- Dependent origination can be divided into the periods of three times
such as , past, present and future.
1) Avijja-ignorance

past

2) Sankhara- conception (karmic formations)

3) viJJAna- consciousness
4) nAmarupa material-mental
5) SalAyatana the six [internal sense]bases
6) Phassa contact

present

7) vedanA- feeling
8) tanha craving
9) upAdAna- attachment
10) bhava- becoming [existence]

Avijjpaccay bhikkhave, sakhr. Sakhrapaccay vin am. Vin apaccay nmarpam.

Nmarpapaccay sal yatanam. Sal yatanapaccay phasso. Phassapaccay vedan. Vedanpaccay tan h.
Tan hpaccay updnam. Updnapaccay bhavo. Bhavapaccay jti. Jtipaccay jarmaran am,
sokaparidevadukkhadomanasspys sambhavanti. Evametassa kevalassa dukkhakkhandhassa samudayo hoti
SN.ll.1
2
To this word nidana three synonyms or equivalent terms can be designated as; hetu (cause), samudaya (origin)
and paccaya (condition)

11) jAti birth

12) jarA-marana sokaparideva dukkha domanassupAyAsA

future

old, age, death, sorrow, lamentation, pain, unhappiness and despair

2. dvAdasangani:- the twelve factors of the paticcasamuppada as mentioned above is
contemplated forward order and reverse order and sometimes starts anywhere from
the middle.
3. vIsasakArA:- it is the twenty modes, (a) avijjA and sankhara combined with tanhA,
upAdAnam and kammabhava add five in numbers. (b) viJJAna, nAmarUpa
salAyatana, phassa vedanA add another five in total. (c) tanhA, upAdAna,
Kammabhava, combined with AvijjA and sankhara forming five in the third group.
(d) jAti jarA-marana sokaparideva dukkha domanassupAyAsA formed five in this
last group. These four groups are meant to show the connection between them and
it numbers twenty modes.
4. ti-sandhi this is called the three connections
a. hetu (cause) and phala (effect) connection
b. effect and cause connection
c. and again cause and effect connection.
5. catu-sankhetA:- this signifies the four combination of groups or formation of groups
and each groups consist of five factors each and making upto twenty
a. Past cause groups; avijjA+sankhAra exit anywhere while followed by tanhA,
upAdAna and kammabhava.
b. Present effect group; viJJAna, nAma-rUpa, salAyatana, phassa and vedanA
c. Present cause effect group; tanhA, upAdAna, kamma bhava, avijjA, sankhAra
d. Future effect group; jAti, jaramarana of viJJAna, nAma-rUpa, salAyatana, phassa,
vedanA.
6. tIni vattanI;- the three rounds
a. kilesa vatta defilements (avijjA,tanhA, upAdAna)
b. kamma vatta (intentional) action round (sankhAra,kamma bhava )
c. vipAka vatta result
phassaviJJAna, nAma-rUpa)

round.

(vedanA,jAti,

jaramarana,salAyatana,

7. dve mulAni- the two roots of paticcasamuppada, avijjA and tanhA as the root cause of
every unwholesome actions. Wholesome actions are done having good intension.

All that is subject to arising is subject to cease, 1 whatever phenomena depending on other
conditions for their existence is impermanent (anicca), whichever is impermanent is suffering
and whatever is impermanent and suffering is without substance (anatta). 2 This is the nature
of phenomena discovered and established by the Buddha at the time of his Enlightenment.
Conclusion
In short the simple way of explaining Paticcasamuppada is that because of the lack of
knowledge (avijja) of Four Nobles Truths ordinary worldings engage in volitional actions as
unwholesome deeds through body, speech and mind. The unwholesome deeds generate
karmically active volitional formation that helps sustain consciousness from one life to
another and determined where it re-arises. Volitional formation conditions consciousness
and thereby begins with the awareness of objects. Nmarpa analyzes the sentient organism
into its physical form and sensitive and cognitive capacities. Thereby the sentient being is
equipped with the six sense bases and five sense faculties and then allow to have contact
arising between consciousness and its objects and generates feeling. Feeling in turn
conditions craving. When the craving arises and intensifies, it gives rise to clinging and tight
attachment to the object of desire through sensual and wrong views. Impelled by ones
attachment, one again engages in volitional action conducive to new existence and at death
this bhava potential for new existence is actualized in a new life beginning with birth,
thereby follow grief, lamentation, pain, sorrow, and despair.

Bibliography
1

Yam kici samudadhammam sabbam tam nirodhadhammam: MN.ll.56, p. 49. Vol.13 ; Cf. Anicca vata
samkhArA, uppAdavayadhammino : DN.ll.16, p. 117. Vol.2
2
Yad aniccam tam dukkham , yam dukkham tadanattA: SN. IV.I, p. 2.

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