One who sees the paticcasamuppada, sees the Dhamma.
One who sees the Dhamma, sees the paticcasamuppada.
One who sees the Dhamma, sees the paticcasamuppada.
Paticcasamuppada explains the continuous process of suffering, through interconnected links of cause and effect; of how to break this chain, and be free.
The Buddha said-
Tanhadutiyo puriso, dighamaddhana samsaram;
Itthabhavannathabhavam, samsaram nativattati.(2)
Itthabhavannathabhavam, samsaram nativattati.(2)
The man with craving as companion flows in the stream of countless lives. He comes into being, suffers so many types of miseries, decay, death. Yet he makes no proper efforts to break this process of suffering.
Etam adinavam natva, tanham dukkhassa sambhavam;
Vitatanho anadano, sato bhikkhu paribbaje.(3)
Rightly understanding the perils of this process, fully realizing craving as its cause, becoming free from the suffering of craving and attachment, one should mindfully lead the life of detachment from craving.
Nandi-samyojano loko, vitakkassa vicaranam
Tanhaya vippahanena, nibbanam iti vuccati.(4)
Pleasure is the binding force in the world.
Rolling thought processes are its ever-changing base.
With the complete eradication of craving,
Liberation from all suffering is attained.
Practicing Vipassana is the practical way out of misery explained in the paticcasamuppada. This discovery a sammasambuddha (a fully enlightened being) shared with the world.
Paticcasamuppada involves twelve links that churn the wheel of suffering/becoming (bhava-cakka):
1. avijja (ignorance of the reality within oneself)
2. sankhara (mental volitional actions, reactions)
3. vinnana (consciousness)
4. nama-rupa (mind and matter)
5. salayatana (six sense doors)
6. phassa (contact)
7. vedana (bodily sensation)
8. tanha (craving)
9. upadana (clinging)
10. bhava (becoming)
11. jati (birth)
12. jara-marana (decay and death)
Dependent on avijja (ignorance) there arises sankhara (blind reactions);
dependent on sankhara arises vinnana (consciousness);
dependent on vinnana arises nama-rupa (mind and matter);
dependent on nama-rupa arises salayatana (six sense doors with their objects of touch, taste, sound, sight, smell and thoughts);
dependent on salayatana arises phassa (contact);
dependent on phassa arises vedana (impermanent bodily sensations); dependent on vedana arises tanha (craving);
dependent on tanha arises upadana (suffering / becoming).
Each link in this chain is effect of previous cause; and each effect becomes cause for the next effect. This cycle of misery rolls on.
The most beneficial work in life
The true work in life is working hard to be free from this enslaving chain of suffering - and share benefits thereby gained with all beings.
How to do so? The Buddha said that breaking any one of the links of the paticcasamuppada chain would stop the wheel of becoming/suffering.
How can that be achieved? At which link can the chain be broken?
Here was the Buddha's unique, supreme enlightenment. He discovered that vedana (the sensation in the body) is the crucial missing link between external objects and our mental reactions.
Phassa-paccaya vedana
Vedana-paccaya tanha.(5)
Vedana-paccaya tanha.(5)
Dependent on contact, sensation arises.
Dependent on sensation, craving arises.
In the chain of Dependent Origination the Buddha shared his most compassionate and unique discovery:
Only at this link of sensations (vedana) can the chain of suffering be broken.
One must not allow vedana (sensations) to result in tanha (craving); in other words, one practices Vipassana meditation (maintaining equanimity to bodily sensations) at this crucial juncture, so that avijja becomes vijja or panna (wisdom). The chain is broken.
Vipassana is by far the most important and beneficial work, if not the only work that truly matters in life.
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De-addiction to craving
Penetrating wisdom arises with Vipassana practice of experiencing truth of arising, passing of sensations, anicca. Delusions causing attachment are destroyed. No more suffering, fears, insecurities that come with every attachment.
Deepening panna (wisdom) weakens the sanna (biased perceptions, pre-conditioning of mind). So too tanha, the misery of generating desire for this or that, one after another. No more new sankharas (conditioning of the mind, the mental reactions). Old accumulated impurities get eradicated.
Yet, like a drug addict resisting a de-addiction program - even though knowing only this would save his life - the weak, trapped mind resists purity of Vipassana practice. Attachment to sensual pleasures is so strong. The very thought of letting go causes unpleasant feelings. We become excellent in finding excuses, endlessly postponing, rolling in delusions.
The addict who bravely, determinedly passes through the de-addiction program enjoys great relief, happiness. So too does Vipassana practice lead to experiencing relief, true happiness, serenity, peace, freedom from the chain of suffering.
Even a Vipassana practitioner can be called a Vipassana practitioner only at each moment when the mind is aware and equanimous to bodily sensations within.
Otherwise, an unguarded mind forgets. We ignorantly react as before to situations, to impure thoughts. One sincerely accepts the mistake. With folded hands, one seeks forgiveness. Then, without feelings of guilt, irritation, frustration, we start Vipassana practice again - of observing the sensations within. No more helplessly swept away in the flood of lust, anger and other impurities.
With proper efforts, this habit pattern of blind reaction weakens. Our best friend in life becomes continuous Vipassana practice: objectively aware of bodily sensations, moment to moment. Only bare awareness, pure equanimity. No ego, no 'I'.
With proper efforts, this habit pattern of blind reaction weakens. Our best friend in life becomes continuous Vipassana practice: objectively aware of bodily sensations, moment to moment. Only bare awareness, pure equanimity. No ego, no 'I'.
The strengthens determination not to react to thoughts of irritation, aversion, craving, lust. Being very still and observing sensations with equanimity starts eradicating sexual cravings. We realize how much deep-rooted lust is the sugar-coated poison that clouds the mind. Misery. The unhappy result of deluded words, actions disturb all around.
The true happiness
The deluded mind confuses lust for love. With Vipassana practice, one experiences the difference between pure compassionate love and selfish passion.
The uncompromising truth is how much true happiness needs complete celibacy. The mind grows stronger when free from disturbance of sexual cravings/thoughts. Vipassana practice of observing sensations enables deeper serenity of healthy, pure celibacy. No more foolishly succumbing to moments of fleeting 'pleasure', with the tormenting cost of long-term bondage, suffering - for oneself, and one's partner.
One chooses: to be with the Dhamma within, truth, purity, and real happiness. Or roll in delusions, illusions, impurities, and suffering.
With wisdom, be free.
Inescapable Law of Cause and Effect - settling accounts now
There is a connection between beings at the level of the mind. This is also why one has the duty, responsibility not to generate impure thoughts...to be alert, vigilant, every moment.... to not disturb, hurt another.
Out of compassion, be pure.
Thoughts cannot be suppressed, forcefully pushed away. They keep arising, until the mind reaches the thought-free pure state of meditation when the mind silently observes. There is no 'I' of the observer, only the observed.
But when thoughts arise, the Vipassana practitioner immediately observes whatever sensations that arise at the same moment. This is the effect of some preceding cause.
Like a fire dying without new fuel, the thought pattern weakens, gradually passes away when there is no new reaction.
This Vipassana process of observing arising, passing of sensations, throughout the body, gives instant and long-term benefits. But the old habit pattern is strong, and observing sensations without reacting is difficult. This is the battle, a relentless struggle. We gain the courage to face the music, with equanimity. Time to settle pending dues of the past, at the level of sensations.
There is no escape from settling this past account of accumulated impurities. The only choice is whether we wisely, bravely start clearing the stock now, or be forced to settle the debt later - at a greater cost, with much more painful compound interest.
Equanimously aware of changing bio-chemical flow of sensations within (Vipassana), each moment, is the practical way out of suffering - at the deepest root level of the mind. This discovery of a Sammasabuddha is a non-sectarian, universal truth, just as the universal truth that only two molecules of hydrogen and one molecule of oxygen can form water - despite there being billions of other possible chemical combinations.
Everything arises to pass away. This impermanence is the law of nature. As the seed is, so the fruit will be. This cause and effect is truth of nature. By practicing Vipassana (objectively observing impermanence of sensations) ensures that what has arisen within, as an effect of a previous cause, does not become the cause for more suffering. This practical wisdom of equanimity breaks the chain of suffering. We experience fruits of real peace and harmony, for longer periods of time.
The time is now to practice Vipassana, and serve all beings in Dhamma.
May all beings be happy, be peaceful, be liberated from all suffering.
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Notes: (All references Vipassana Research Institute edition of the Tipitaka)----
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1. Majjhima Nikaya 1.306;
2. Suttanipata 745
3. Ibid. 746
4. Samyutta Nikaya 1.1.64
5. Mahavagga (Vinaya Pitaka) 1
2. Suttanipata 745
3. Ibid. 746
4. Samyutta Nikaya 1.1.64
5. Mahavagga (Vinaya Pitaka) 1
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