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August 2, 2025

Paṭicca Samuppāda gives rise not only to the future lives of living beings, but it also prepares the external world for those living beings to live in.

Paṭicca Samuppāda – “Pati + ichcha” + “Sama + uppāda”

1. Paṭicca Samuppāda is the same as Buddha Dhamma or Buddha’s teachings.

“One who sees Paṭicca Samuppāda

sees the (Buddha) Dhamma.

One who sees the (Buddha) Dhamma

sees Paṭicca Samuppāda.”

▪The above quote is from the post Paṭicca Samuppada – “Pati + ichcha” + “Sama + uppada.” Here, “sama uppāda” (births according to the root causes) also requires a suitable environment for a living being to live.

▪To gain a comprehensive understanding of the Buddha’s teachings, one must have a solid grasp of Paṭicca Samuppāda.

▪It is not enough to understand how living beings are born in various existences; they must be born into a “matching environment” which can sustain them by providing appropriate sensory experiences and food. Paṭicca Samuppāda explains the whole process.

Overview

2. Many people consider the Buddha to be a religious leader or an honorable ascetic. But a Buddha is above and beyond any such titles. Even 99.99% of Buddhists do not realize that. A Buddha is born human, but transcends all existences in the world by comprehending Paṭicca Samuppāda, based on which the world operates naturally, i.e., without the need of a “Creator.”

▪People are astonished and captivated by the recent scientific findings and the new technologies that have resulted from them. They have no idea that those findings are insignificant compared to the Buddha’s discoveries. What is the point of ‘enjoying life with modern gadgets’ for a mere 100 years if one is to be reborn as an animal or worse for millions of years?

▪A Buddha discovers the “true nature of the world.” That means he explained how the whole world (with living beings in many realms and their diverse environments) is maintained by the “mental energy” (kammic energy) generated by the living beings.

▪On the other hand, scientists’ dream about finding a “Grand Unified Theory” that “explains everything” remains untenable because they focus on material phenomena and believe that mental phenomena are secondary. They have it wrong, because mind comes first: “Manopubbaṅgamā Dhamma..”

3. Many Buddhists are aware that a given living being’s actions (kammic energy) contribute to their future lives. However, they do not realize that the collective kammic energies of living beings contribute to designing the environments to sustain their lives. That means the external world is also created by “mental power.”

▪The reason that nothing in the world can last forever (i.e., the “impermanent nature”) is the above. The world as a whole operates on the ‘mental energy’ (kammic energy) generated by living beings, and thus stands on an unstable foundation.

▪Modern science confirms that anything created by energy eventually fades away when that energy is depleted or dissipated.

▪The Buddha discovered those things 2600 years ago!

Evidence Is Hidden In Two Aspects

4. Even though the suttās do not explicitly state the above conclusions, all the evidence needed to verify that statement is hidden in the suttās. The following are the two key elements:

I.Living Beings Require Matching Environments: Before a particular species of living being can appear, the environment in which it can live must be formed. For example, vegetation is essential for plant-eating animals to survive; therefore, vegetation must appear before such animals can be born. A specific sentient being’s actions (i.e., a particular type of kamma generated) dictate that being to be reborn, for example, as a cow. But many other living beings also engage in similar actions, and their collective kammic energy creates the environment for them to be born into. The bodies of the cows are designed to be able to digest grass, and they must be born into an environment with ample grass for them to eat.

II.Everything is made of suddhāṭṭhaka: All the matter in the world — including the bodies of living beings and their physical environment (including vegetation and all inert matter) — is made of one fundamental element, suddhāṭṭhaka. However, since a suddhāṭṭhaka is made of eight components, an infinite number of entities can be made by varying the proportions of those eight constituents. For example, all programming languages are based on just two digits, 0 and 1; thus, with eight instead of two, an infinite variety of different entities can result. All types of living beings and things in their environment are composed of various combinations of the four types of mahā bhūta (pathavi, āpo, tejo, vāyo) and the four upādāya rūpa.

In the following sections, we will discuss these in detail.

Living Beings Must Have Suitable Environments

5. Living beings of a specific realm must have a suitable environment to live in. That environment must provide the sensory experiences relevant to that particular species, and of course, food for them.

▪We can gain a better understanding by examining the Aggañña Sutta (DN 27) in more detail. In it, the Buddha explained that the universe is not static, i.e., it does not remain the same over time. However, the whole universe is not destroyed at once, nor recreated at once.

▪Only a small fraction of the universe (a cluster of 10,000 star systems like our Solar system) is destroyed due to the blowing up of one star in that system. (This is a supernova event recognized by modern science; scientists observe that a few such supernova events occur in our galaxy per year.) Then, after billions of years, they re-emerge via the collective mental energy of an infinite number of living beings who migrated to a high-lying Brahma realm that was not destroyed.

▪That ‘newly-formed Earth’ starts with those who had been in that high-lying Brahma realm returning as humans with fine bodies; the “new Earth” forms with an environment suitable for them with freely available yogurt-like food. No vegetation or animals.

▪As the ‘old defiled gati’ starts coming back, those ‘early humans’ start engaging in immoral deeds. Then the environment begins to change, with vegetation appearing, before some of those humans are reborn as animals.

▪After billions of years of such ‘devolution’ (opposite of ‘evolution’ or progress), some start engaging in highly immoral deeds, making them suitable to be reborn in niraya (somewhat like the hell in Christianity), and that is when such niraya are formed inside the Earth.  

▪That is a brief summary. More details in “Aggañña Sutta Discussion – Introduction ” and “Buddhism and Evolution – Aggañña Sutta (DN 27).” The critical point is that Paṭicca Samuppāda plays a key role in “making suitable environments” for new species to appear.

▪Now, let us look into the second aspect mentioned in #4 above.

Everything in the World Is Made of Suddhaṭṭhaka

6. As we have discussed, ‘rūpa’ in the suttās refers to ‘rūpa created in mind’ based on an external rūpa. That ‘mind-made rūpa’ arises based on “kāma saññā” (and corresponding kāma rāga). This is discussed in the “WebLink: suttacentral: Āneñjasappāya Sutta (MN 106)” as follows:

▪“Furthermore, a noble disciple reflects as follows: ‘Sensual pleasures (kāmā) in this life and in lives to come are based on sensual perceptions (kāma saññā). In turn, engaging in sensual pleasures leads to rūpa arising in the mind. Such (mind-made) rūpa are composed of pathavi, āpo, tejo, vāyo (cattārī ca mahābhūtā), and those that induce them by upādāna (catunnañca mahābhūtānaṁ upādāyarūpa). Practicing in this way and meditating on it, their mind becomes confident in the Dhamma.”

▪We can discuss the above sutta at a later time. I wanted to point out how kāma saññā contributes to the creation of mind-made rūpa by generating taṇhā with kāma rāga. I have discussed several suttās in this context; for example, see “Saññā Nidānā hi Papañca Saṅkha – Immoral Thoughts Based on ‘Distorted Saññā’.”

▪Such mind-made rūpa is made of the four mahābhūta (pathavi, āpo, tejo, vāyo) AND another four due to craving/taṇhā (referred to as upādāya rūpa in the suttās).

▪Mahā bhūta are not tangible matter found in earth, water, fire, and wind; they are mental versions of them (energies) arising in the mind. They are the “nāmarūpa” in Paṭicca Samuppāda. The four upādāya rūpa are similarly subtle energies that the mind generates. See “The Origin of Matter – Suddhaṭṭhāka” and “Bhūta and Yathābhūta – What Do They Really Mean.”

Upādāya Rūpa – Defined in Abhidhamma

7. As discussed in the post “Abhidhamma – Introduction,” Abhidhamma theory was not finalized in the days of the Buddha; It was finalized centuries after the Parinibbāna (passing away) of the Buddha.

▪Abhidhamma provides a comprehensive description, pointing out that any mind-made rūpa has eight components, known as “suddhāṭṭhaka.”

▪Suddhaṭṭhaka (‘suddha’ for ‘pure’ or ‘fundamental’ + ‘aṭṭha’ or ‘eight’) means a unit of matter consisting of eight fundamental entities (usually translated as the ‘pure octad’). Four of these belong to the “bhūta” stage of pathavi, āpo, tejo, and vāyo arise due to avijjā, and the other four of vaṇṇa, gandha, rasa, and ojā arise due to taṇhā.

▪Thus, the upādāya rūpa in the sutta refers to those that arise due to upādāna (“taṇhā paccaya upādāna”): vaṇṇa, gandha, rasa, and ojā.

▪In the 11 realms of kāma loka, the root cause of taṇhā (reason for upādāna) is kāma saññā. Similarly, taṇhā in rūpa and arūpa loka is due to ‘rūpa saññā’ (for ‘jhānic sukha’) and ‘arūpa saññā’ (for ‘samāpatti sukha’). Those are the three main types of “distorted saññā” for kāma, rūpa, and arūpa loka.

All Physical Matter Is Made of Suddhaṭṭhaka

8. As we will discuss later, “dhātu manasikāra” in Ānāpānasati or Satipaṭṭhāna means to contemplate the fact that the same types of ‘elements’ (suddhaṭṭhaka) are in our physical bodies and external objects. Everything in the world (inert or living) is made of suddhaṭṭhaka.

▪This is stated in many suttās, but a clear example is the “WebLink: suttacentral: Mahārāhulovāda Sutta (MN 62).” Venerable Rāhula, before attaining the Sotāpanna stage, went to the Buddha and asked how to cultivate Ānāpānasati.

▪The Buddha instructed him to contemplate the fact that the same elements (pathavi, āpo, tejo, vāyo, and the upādāya rūpa) are in our physical bodies as well as in all external objects.

▪Although the translation in the link is not perfect, you can still get the general idea. For example, @marker 8.4, the Buddha explained that “The interior earth element (pathavi in our physical bodies) and the exterior earth element (pathavi in any object in the world) are just the earth element.”

▪We will discuss the “WebLink: suttacentral: Mahārāhulovāda Sutta (MN 62)” in an upcoming post. By the way, Ven. Rāhula attained Arahanthood later while listening to the “WebLink: suttacentral: Cūḷarahulovāda Sutta (MN 147).”

Some Examples

9. Anything in the world is made of suddhaṭṭhaka. However, the proportions of each of the eight elements (pathavi, āpo, tejo, vāyo, vaṇṇa, gandha, rasa, and ojā) vary, and that is what leads to an infinite variety of things and living beings.

▪For example, a rock is composed mostly of pathavi; it also contains the four elements due to taṇhā (vaṇṇa, gandha, rasa, and ojā), but these elements are present only in tiny amounts.

▪A diamond is also made mostly of pathavi. However, it has a significant proportion of vaṇṇa (making it attractive to sight), inducing humans to be attracted to it and to generate ‘kāma saññā.’ However, a tiger or a cow would not be attracted to a diamond. Thus, while the ‘vaṇṇa component’ in the body of a human is made to generate kāma saññā for a diamond, the same element (in different proportions) in a tiger would not generate kāma saññā for a diamond. That “matching” happens via Paṭicca Samuppāda.

10. Let us take another example of a ripened apple, which has significant proportions of pathavi (solidity), rasa (taste), and gandha (smell). A human body’s suddhaṭṭhaka would have ‘matching’ rasa and gandha components to generate kāma saññā for that ripened apple.

▪As that apple ages, it loses its taste, and also the ‘good smell’ will change to a ‘bad smell’ (for humans). However, a pig would still eat a rotten apple, because its suddhaṭṭhaka have arisen to like the taste and smell of rotten things.

▪In another example, honey would have significant pathavi, āpo (‘liquidness’), and rasa (taste) as far as humans and bees are concerned. On the other hand, gasoline has relatively more āpo and less pathavi; it would not have a ‘matching rasa component’  for humans.

▪Wind has mostly vāyo, but even that would still have at least trace amounts of the other seven components. Since nothing in the world can arise without both avijjā and taṇhā, all eight components are always in any suddhaṭṭhaka.

▪Those are a few simple examples. Hopefully, that would help to get the basic idea. Feel free to ask questions in the forum.

The Mind makes all Suddhaṭṭhaka

11. The extensive explanation in Abhidhamma clarifies that upādāya rūpa are vaṇṇa, gandha, rasa, and ojā, and that everything (internal or external) is made of suddhaṭṭhaka. Furthermore, all suddhaṭṭhaka are made by the collective kammic energies generated by an infinite number of living beings.

▪I have summarized the types of rūpa  in “Rūpa (Material Form).” The eight types of rūpa in a suddhaṭṭhaka are #1 through #4 and #10 through #13 in that table. A similar table is also on p. 236 of Bhikkhu Bodhi’s book on Abhidhamma; see #15 below.

▪All those rūpa are NOT external rūpa that we experience. They are very fine kammic energies (nāmarūpa; see #6 above) that arise in a mind. However, they are the root cause of all external rūpa arising.

▪It is a good idea to read and comprehend “The Origin of Matter – Suddhaṭṭhāka.”

▪It is unfathomable for us that all matter in the universe is made of ‘mind power.’ But that is the ‘ultimate truth’ (‘paramattha dhamma‘) discovered by the Buddha. Until a Buddha is born, that ‘ultimate truth’ remains hidden.

The Buddha Taught Only a Fraction of What He Comprehended

12. We need to remember that the Buddha taught only the necessary facts about nature. Especially in the early days, he taught the bare minimum, and that was enough for those who had almost fulfilled pāramitā (in previous lives) and needed the bare minimum to reach the goal post. I discussed that in #13 in “Satipaṭṭhāna – What Does It Mean?”

▪In the “WebLink: suttacentral: Sīsapāvana Sutta (SN 56.31),” the Buddha gave an example to explain how little of his knowledge about the world he taught to us. It is good to read the adequate translation in the link.

Buddha Expanded Explanations in Later Years

13. Those who had almost fulfilled pāramitā attained Arahanthood in a relatively short time during the first few years following Buddha’s Enlightenment.

▪The five ascetics all attained Arahanthood in a week. Following that, Yasa, the son of a wealthy merchant, attained Arahanthood in a single day, and soon afterward, his family and fifty of his friends also attained Arahanthood.

▪The Buddha then traveled to Uruvela and stayed there for a while (time not specified). While there, Uruvela Kassapa and a thousand of his followers attained Arahanthood.

▪The chronology of many events in the Buddha’s life is described in the book “The Life of the Buddha” by Bhikkhu Ñāṇamoli. Also see “‘The Life of the Buddha’ by Bhikkhu Ñāṇamoli.”

▪By the way, the book also states (on p. 109) that the Buddha taught Abhidhamma to the Devās of the Tāvatiṁsa realm in the seventh year.

14. After about 20 years, it became harder for the remaining bhikkhus and lay persons to attain magga phala. The bhikkhus were becoming increasingly less focused and unruly, and the Buddha began enacting Vinaya rules.

▪For example, in the “WebLink: suttacentral: Saddhammappatirūpaka Sutta (SN 16.13)” Ven. Mahā Kassapa asked the Buddha, “What is the reason  why these days there are more training rules and fewer enlightened bhikkhus?”

▪The Buddha started delivering suttās with more detailed explanations in those latter years. For example, while Ānāpānasati Sutta (MN 118) and Kāyagatāsati Sutta (MN 119) appear to be early suttās, Mahā Satipaṭṭhāna Sutta (DN 22) is likely to have been delivered in later years. See #13 of “Satipaṭṭhāna – What Does It Mean?”

▪As we can imagine, people today need even more detailed explanations. Such detailed explanations are possible with Abhidhamma, as we saw above; a complete description of the ‘building block of all matter’ (suddhāṭṭhaka) is only possible with Abhidhamma.

▪The Buddha may have envisioned that the Abhidhamma Piṭaka would be needed for our times! As we know, it was finalized hundreds of years after the Parinibbāna of the Buddha; see “Abhidhamma – Introduction.”

Buddha Taught Abhidhamma for Our Times

15. On p. 10 of Bhikkhu Bodhi’s book on Abhidhamma (“WebLink: PDF file download: Bhikkhu_Bodhi-Comprehensive_Manual_of_Abhidhamma,” by Bhikkhu Bodhi (2000), there is a description of how the Buddha provided a summary of Abhidhamma (delivered to the Devās) to Ven. Sāriputta. The link above provides a downloadable PDF file of the book.

▪Having learned Abhidhamma from the Buddha, Ven. Sāriputta taught it to his 500 student-bhikkhus. They started on the monumental task of compiling the Abhidhamma Piṭaka. That task was completed only by the Third Council about 200 years after the Parinibbāna of the Buddha!

▪The “WebLink: suttacentral: Lomasakaṅgiyabhaddekaratta Sutta (MN 134)” confirms that the Buddha spent time in the Tāvatiṁsa Deva realm: “Ekamidaṁ, bhikkhu, samayaṁ bhagavā devesu tāvatiṁsesu viharati pāricchattakamūle paṇḍukambalasilāyaṁ.” OR “One time, the Buddha was staying among the Devās of Tāvatiṁsa realm.”

▪See “Abhidhamma – Introduction” for further details.