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August 5, 2018; revised January 26, 2019; May 2, 2019; July 4, 2022
A Zen Riddle?
1. “Imasmiṁ sati idaṁ hoti, imassa uppādā idaṁ uppajjati; imasmiṁ asati idaṁ na hoti, imassa nirodhā idaṁ nirujjhatī ti.” This is a famous phrase that appears in most suttā that describe Paṭicca Samuppāda (Dependent Origination).
▪It is usually translated as, “When there is this that is, with arising of this that arises; when there is not this that is not, with the cessation of this that ceases.” That sounds like a Zen riddle!
▪But the Buddha never made his Dhamma into riddles. He always presented it in the simplest possible way. Some verses have become riddles because people have incorrectly translated them; they did not understand the true meanings or the significance of key Pāli words.
▪Another example is, “Anidassana Viññāṇa – What It Really Means.”
Sati – Mundane Meaning in the Verse
2. The keyword in the verse that we are interested is “sati.” All English translations that I have seen have left out this keyword!
▪There are two meanings to the word “sati.” One is mundane, meaning “attention.”
▪It is actually that mundane meaning that should be used in this verse.
▪If one set the mind on an immoral task (planning a robbery, assembling a bomb to kill people, etc.) one will start doing immoral deeds with “apuñña abhisaṅkhāra (or apuññābhisaṅkhāra)” and initiate Akusala-Mūla Paṭicca Samuppāda. That will lead to rebirth in the apāyā.
▪At the opposite end, a Noble Person above the Sotāpanna Anugāmi stage will try to set the mind on cultivating “kusala-mūla saṅkhāra” and initiate kusala-mūla Paṭicca Samuppāda. Here, they will have Sammā Sati (mindset focusing on Nibbāna). That “sati” is the one with deeper meaning.
Sammā Sati – Deeper Meaning of Sati
3. The deeper meaning of “sati” should be used in the context of Satipaṭṭhāna bhāvanā, for example.
▪That “sati” is a sobhana cetasika, i.e., a good mental factor. The sati cetasika is cultivated by learning dhamma and eventually comprehending Tilakkhaṇa.
▪However, that cetasika sati does not have a counterpart in asobhana cetasika, i.e., there is no “asati” cetasika.
▪In verse, both “sati” and “asati” are mentioned. Therefore, “sati” in the context of the verse in question does not refer to the sati cetasika.
Mundane Sati – Examples
4. The word “sati” in “Imasmiṁ sati idaṁ hoti,..” is, however, still closely related to the mind. It just refers to keeping the mind focused on the task at hand, whether it is a “good” or “bad” task.
▪Suppose a suicide bomber is assembling a bomb that he intends to use to kill many people. He must be paying careful attention (or “being mindful”) to what he is doing,otherwise, he will blow himself up. That is the mundane meaning of sati there.
▪Thus, the term “mindful” can apply to the mindset of the suicide bomber while assembling the bomb. He must be mindful of his task. If he makes even a slight mistake, he may trigger the bomb right there.
▪Obviously, he is not engaged in Satipaṭṭhāna. In fact, someone being mindful of morality/Nibbāna would not engage in such an act.
Attention Needed to Do Good or Bad
5. That mundane meaning of “attention” is the meaning that should be used in analyzing the verse in question here: “Imasmiṁ sati idaṁ hoti,..”
▪What it means in this context is “to focus the mind on something (X).” Then that “something” leads to the creation of “another thing (Y).” Even though X is ALWAYS mental, Y could be mental (nāma) or material (rūpa) or a combination of the two (nāmarūpa).
▪When the mind is set on getting something done, one makes vacī and kāya saṅkhāra accordingly, i.e., one thinks about getting it done and acts accordingly; that is the “sati” that is referred to in that verse.
▪When the mind does not focus on something (and does not make plans in mind via vacī saṅkhāra, and carries out such plans), that is called “asati.” In that case, there is no reason that Y would arise.
Good or Bad Deeds Done With Different Types of Saṅkhāra
6. As we will see below, making saṅkhāra is just the first step in a series of steps.
▪We can make the mindset to do good or bad things. Keeping the attention on “good things” will lead to good outcomes (via good dhamma). Keeping the attention on “bad things” will lead to bad outcomes (via bad dhamma).
▪Therefore, both cases (good or bad attention) will lead to a corresponding (good or bad) outcome. That is what is meant by “Imasmiṁ sati idaṁ hoti” or “keeping the attention on this will lead to that.”
▪What Paṭicca Samuppāda describes the eventual outcome (“that” is a “jāti,” the outcome or the result): “saṅkhāra paccayā viññāṇa,”….ending up in “bhava paccayā jāti.”
7. Of course, if one does not keep the attention on something, one will not be generating (good or bad) saṅkhāra about it. Thus, one will not initiate Paṭicca Samuppāda cycles: “saṅkhāra paccayā viññāṇa,”….ending up in “bhava paccayā jāti.”
▪Therefore, if there is “asati” or “no attention on some task,” then there will be no reason for there to be an outcome: “Imasmiṁ asati idaṁ na hoti.”
▪In other words, the mind will have no reason to generate new saṅkhāra to initiate Paṭicca Samuppāda processes.
8. Now we can understand half of the verse: “Imasmiṁ sati idaṁ hoti, “Imasmiṁ asati idaṁ na hoti.” That means “when the mind is focused on X that will give rise to Y when the mind is not focused on X that will not give rise to Y.”
▪We have already figured out what is meant by “imassa uppādā idaṁ uppajjati” and “imassa nirodhā idaṁ nirujjhatī .”
▪This part states that what has ultimately come to being (uppajjati) or the jāti is due to what first arose in mind (uppādā) which are saṅkhāra.
▪Similarly, for something not to come to being (nirujjhatī), the corresponding cause should not arise in mind (nirodhā). If there is “asati” or “no attention,” then nothing will be realized: “no jāti” (because no saṅkhāra is generated to trigger Paṭicca Samuppāda processes.)
Correct Interpretation of the Verse
9. So, now we can translate the whole verse: “when the mind is focused on this it will give rise to that, when the mind is not focused on this it will not give rise to that; this arising in mind (uppādā) will give rise to that (uppajjati), this not arising in mind (nirodhā) will stop that from coming to being (nirujjhatī).
▪In straightforward terms, this describes the Buddha’s key message: if one does not generate any defilements in mind, then one will not be reborn into this suffering-filled world.
▪Furthermore, one MUST understand the anicca/dukkha/anatta nature of this world and set the mind on attaining Nibbāna to stop the rebirth process. That understanding will stop apuñña abhisaṅkhāra from arising via “avijjā paccayā saṅkhāra” in Akusala-Mūla Paṭicca Samuppāda.
10. How anything and everything in this world arises with the mind as the “creator” is explained in the doctrine of the cause or effect of Paṭicca Samuppāda.
▪Even though the process starts with generating saṅkhāra (“avijjā paccayā saṅkhāra”), it involves many other steps (“saṅkhāra paccayā viññāṇa,” etc.) before the final thing manifests.
▪That is why this verse comes in many suttā just before introducing the Paṭicca Samuppāda cycle starting with “avijjā paccayā saṅkhāra.”
Ariyasāvaka Sutta (SN 12.49)
11. What we discussed above becomes clear in the “WebLink: suttacentral: Ariyasāvaka Sutta (SN 12.49).” It starts with the statement: “Na, bhikkhave, sutavato ariyasāvakassa evaṁ hoti: ‘kiṁ nu kho—kismiṁ sati kiṁ hoti, kissuppādā kiṁ uppajjati? Kismiṁ sati saṅkhārā honti, kismiṁ sati viññāṇaṁ hoti, kismiṁ sati nāmarūpaṁ hoti, kismiṁ sati saḷāyatanaṁ hoti, kismiṁ sati phasso hoti, kismiṁ sati vedanā hoti, kismiṁ sati taṇhā hoti, kismiṁ sati upādānaṁ hoti, kismiṁ sati bhavo hoti, kismiṁ sati jāti hoti, kismiṁ sati jarāmaraṇaṁ hotī’ti?.”
Translated: “Bhikkhus, a noble disciple, is not confused by the question: ‘[What gives you indeed— (kiṁ nu kho—)] What in mind becomes a cause? With the existence of what in mind does what come to being? What in mind becomes a cause for saṅkhāra? What in mind becomes a cause for viññāṇa? What in mind becomes a cause for nāmarūpa?… What in mind becomes a cause for jarāmaraṇa?’ .”
12. The next verse: “Atha kho, bhikkhave, sutavato ariyasāvakassa aparappaccayā ñāṇamevettha hoti: ‘imasmiṁ sati idaṁ hoti, imassuppādā idaṁ uppajjati. Avijjāya sati saṅkhārā honti; saṅkhāresu sati viññāṇaṁ hoti; viññāṇe sati nāmarūpaṁ hoti; nāmarūpe sati saḷāyatanaṁ hoti; saḷāyatane sati phasso hoti; phasse sati vedanā hoti; vedanāya sati taṇhā hoti; taṇhāya sati upādānaṁ hoti; upādāne sati bhavo hoti; bhave sati jāti hoti; jātiyā sati jarāmaraṇaṁ hotī’ti. So evaṁ pajānāti: ‘evamayaṁ loko samudayatī’ti.”
Translated: “Bhikkhus, the noble disciple knows that what arises is dependent on what is cultivated in mind: ‘When this exists in mind, that comes to be; with the arising of this in mind, that arises. When the mind is ignorant (avijjāya sati), saṅkhāra arise/come to be (saṅkhārā honti). When there are saṅkhāra in mind (saṅkhāresu sati), viññāṇa comes to be (viññāṇaṁ hoti). When there is viññāṇa in mind (viññāṇe sati), nāmarūpa arise/come to be (nāmarūpaṁ honti), ….When the mindset takes that of a certain existence (bhave sati), jāti comes to be (jāti hoti). When there is jāti in mind (jātiyā sati), jarāmaraṇa comes to be (jarāmaraṇaṁ hotī). He understands thus: ‘In such a way the world arises (samudaya).’ ”
13. Next verse is: “Na, bhikkhave, sutavato ariyasāvakassa evaṁ hoti: ‘kiṁ nu kho—kismiṁ asati kiṁ na hoti, kissa nirodhā kiṁ nirujjhati? Kismiṁ asati saṅkhārā na honti, kismiṁ asati viññāṇaṁ na hoti, kismiṁ asati nāmarūpaṁ na hoti, kismiṁ asati saḷāyatanaṁ na hoti, kismiṁ asati phasso na hoti, kismiṁ asati vedanā na hoti, kismiṁ asati taṇhā na hoti, kismiṁ asati upādānaṁ na hoti, kismiṁ asati bhavo na hoti, kismiṁ asati jāti na hoti, kismiṁ asati jarāmaraṇaṁ na hotī’ti?.”
Translated: “Bhikkhus, a noble disciple is not confused by the question: ‘[What gives you indeed— (kiṁ nu kho—)]Absence of what in mind would not be a cause? With the cessation of what in mind what would be stopped from arising? Absence of what in mind (kismiṁ asati) saṅkhāra would not result (na honti)? Absence of what in the mind viññāṇa (an expectation of a worldly thing) would not result? ..Absence of what in the mind nāmarūpa would not result?… Absence of what in the mind jarāmaraṇa would not result?’ .”
14. And then: “Atha kho, bhikkhave, sutavato ariyasāvakassa aparappaccayā ñāṇamevettha hoti: ‘imasmiṁ asati idaṁ na hoti, imassa nirodhā idaṁ nirujjhati. Avijjāya asati saṅkhārā na honti; saṅkhāresu asati viññāṇaṁ na hoti; viññāṇe asati nāmarūpaṁ na hoti; nāmarūpe asati saḷāyatanaṁ na hoti … pe … bhavo na hoti … jāti na hoti … jātiyā asati jarāmaraṇaṁ na hotī’ti. So evaṁ pajānāti: ‘evamayaṁ loko nirujjhatī’ti.
Translated: “Bhikkhus, the noble disciple knows that what arises is dependent on what is cultivated in mind: ‘When this does not exist in mind, that will not come to be; with the cessation of this in mind, that is stopped from arising. When there is no ignorance in mind (avijjāya asati), saṅkhāra do not come to be (saṅkhārā na honti). When saṅkhāra cease to exist in mind (saṅkhāresu asati), viññāṇa do not come to be (viññāṇaṁ na hoti). With the cessation of viññāṇa in mind (viññāṇe asati), nāmarūpa do not come to be (nāmarūpaṁ na honti), ….When there is bhava absent in mind (bhave asati), jāti will not come to be (jāti na hoti). When there is no jāti in mind (jātiyā asati), jarāmaraṇa do not come to be (jarāmaraṇaṁ na hotī). He understands thus: ‘In such a way the world ceases to exist (nirujjhatī), and thus the saṁsāric suffering ends.’ ”
15. Finally, “Yato kho, bhikkhave, ariyasāvako evaṁ lokassa samudayañca atthaṅgamañca yathābhūtaṁ pajānāti, ayaṁ vuccati, bhikkhave, ariyasāvako diṭṭhisampanno itipi … pe … amatadvāraṁ āhacca tiṭṭhati itipī”ti.
Translated: “Bhikkhus, a noble disciple thus understands the origin and the ending of the world. He is knowledgeable about the true nature of this world, has the correct vision, and comes to attain Nibbāna.”
16. That is the complete sutta. It provides the basic reasoning behind Paṭicca Samuppāda.
▪It is important to realize that all the steps in Paṭicca Samuppāda involve the mind up to the jāti stage. When the jāti stage arrives, the process is complete. That jāti that came into being has to evolve naturally to its end.