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

Revised November 3, 2018; July 29, 2019; re-written March 15, 2022; revised February 2, 2024; rewritten August 23, 2024

Paṭicca Samuppāda encompasses the fundamental teachings of the Buddha.

Paṭicca Samuppāda Is Buddha Dhamma

1. The following verse is from “WebLink: suttacentral: Mahāhatthipadopama Sutta (MN 28)“:

“Yo Paṭiccasamuppādaṁ

Yo Dhammaṁ passati,

so Paṭiccasamuppādaṁ passati.”

“One who sees Paṭiccasamuppāda

sees the (Buddha) Dhamma.

One who sees the (Buddha) Dhamma

sees Paṭiccasamuppāda.”

▪Paṭicca Samuppāda explains how we accumulate kammic energy to “power up” future births. That sustains the rebirth process and will bring rebirths mostly in the apāyās. Thus, Paṭicca Samuppāda explains how future suffering arises.

Paṭicca Samuppāda Process Occurs in the Mind

2. Paṭicca Samuppāda process occurs 100% in the mind.

▪For example, one should not think of “jāti” as “the birth with a human (or Deva or animal) body” but rather the accumulation of kammic energy that could bring such a birth in the future.

▪Whenever we attach to a sensory input (nimitta), it could become an ārammaṇa (that the mind latches onto.) Then, we think, speak, and act with lobha/rāga, dosa, and moha, and accumulate such kammic energy. We discuss that in detail in this section and on this website in general.

“Paṭi+icca” = To Attach to “Root Causes”

3. Paṭicca = paṭi + icca; here, “paṭi” is bonding, and “icca” (pronounced “ichcha”; see #12 below) is liking.

▪Thus, Paṭicca is “bonding to something willingly” or “getting attached to something through a liking for it.”

▪However, one tends to attach to the result, but what counts is the root cause for that attachment. This is a critical point to understand.

4. Everything in this world arises due to six root causes: lobha, dosa, moha and alobha, adosa, and amoha; see “Six Root Causes – Loka Samudaya (Arising of Suffering) and Loka Nirodhaya (Nibbāna).” As explained in that post, only mundane versions of alobha, adosa, and amoha can be counted as root causes—deeper, genuine versions of alobha, adosa, and amoha (based on the comprehension of Noble Truths/Paṭicca Samuppāda) lead to Nibbāna.

▪For example, one may want to enjoy life and decide to make a lot of money by any means possible. That can lead to the accumulation of kammic energies at various levels depending on what type of activities he will use. If he engages in taking bribes or stealing, those are immoral actions that will accumulate kammic energies to bring rebirth in an animal or a peta realm. In that case, he had “kāma rāga” and used immoral deeds (apuñña kamma) to reach his goal.

▪Another person may also have “kāma rāga” but will only engage in morally acceptable actions (legitimate business, for example) to make money. Those actions will not generate kammic energies to bring a “bad rebirth,” but he will still be trapped in the “kāma loka” because of “kāma rāga.“

“Sama+Uppāda” = Corresponding Births/Rebirths

5. Samuppāda = “sama” (same or similar) + “uppāda” (generation), i.e., an existence (bhava) of a similar/comparable kind. Here, “similar in kind” refers to the connection to the root causes, not the result one expected.

▪Thus, samuppāda means leading to existence or experience corresponding to defilements that made one attach to the situation (ārammaṇa) in the first place.

▪The “generation” of existence (or mindset) happens while engaging in that activity (see below). Furthermore, that activity generates kammic energy to bring a future corresponding existence in the rebirth process.

“Paṭi+ichcha” Leads to “Sama+uppāda”

6. Now, we combine the two terms: “paṭi+ichcha” leads to “sama+uppāda,” i.e., “willingly attaching to the root causes” leads to “corresponding (re)births.”

▪One would not like to be born an animal. However, if one acts like an animal (an example of lobha, dosa, moha), an animal rebirth is unavoidable! In the same way, if one cultivates “moral gati” (an example of mundane alobha, adosa, amoha), one is likely to be reborn as a human or Deva.

▪Thus, “Paṭicca Samuppāda” means “attachment to something with six root causes (see #4 above) leading to the generation of a corresponding “bhava.”

7. For example, if person X commits rape based on attachment to a beautiful girl, he would act like an animal while engaging in that activity; furthermore, he will also accumulate kammic energy to be born an animal in the future.

▪The establishment of a bhava, in turn, leads to a corresponding jāti or birth: When one gets attached, it increases the likelihood of a future birth with similar characteristics.

▪For example, when someone habitually engages in “greedy actions,” they cultivate that “greedy gati.” Then, it can manifest in a future birth by being born a Peta (hungry ghost). See “Bhava – Kammic Energy That Can Power an Existence.”

Connection to Gati – Simple Example

8. The “level of attachment” depends on many factors: the specific ārammaṇa and one’s gati (habits and likings) due to deep-seated āsavas (cravings) will play significant roles. The website has many posts on this key Pāli term: “gati.” One can get a list of relevant posts by typing “gati” in the “Search” box at the top right. Note that “gati” is pronounced as “gathi.”

▪For example, when person X generates potent hateful thoughts about a person, X could be in the mindset of an animal. At that moment, X may even behave like an animal, hitting and clawing at that person if things get out of hand. Even if X does not act physically, he will have that “animal-like” mindset.

▪At that moment, X generates a gati (character) corresponding to “bhava,” or existence similar to an animal. That, in turn, leads to grasping a corresponding “bhava.” Then “bhava paccayā jāti” can lead to a similar “jāti” or birth at that time, i.e., X will behave like an animal.

▪There, X generated a corresponding “bhava” in his mind because he got “bonded” to that situation via compatible thoughts, i.e., he developed a corresponding “bhava” in his mind. Results (effects) correspond to causes: it is the principle of causality or “cause and effect.” If X keeps cultivating that “gati” or habit, corresponding kinds of “bhava” and “jāti” in future lives are inevitable.

▪Strong feelings under such conditions create subtle energies called “kammic energy.” That energy can build up over time to generate a subtle/fine “manomaya kāya” corresponding to a new existence (bhava.)

9. Therefore, if X keeps getting into fights with others, he will habitually accumulate kammic energy for that “bhava,” which could lead to a “bad rebirth”; see, “Saṅkhāra, Kamma, Kamma Bija, Kamma Vipāka.”

▪Furthermore, it becomes a “gati” (habit) as well (see “Saṁsāric Habits, Character (Gati), and Cravings (Āsava)”). Then, it is easier to get into such situations, and a vicious cycle starts leading to that gati taking hold.

▪For example, no one wants to be born a dog. However, one cannot avoid being born a dog if one willingly does “lowly things” that are appropriate for dogs and thus cultivates “gati suitable for a dog.” See, #4 of “Kukkuravatika Sutta (Majjhima Nikāya 57) – Kammakkhaya.”

▪Many suttas in the Tipiṭaka explain this critical point; see, for example, “Gati to Bhava to Jāti – Ours to Control,” “Gati (Habits/Character) Determine Births – Saṁsappaniya Sutta,” “Paṭisandhi Citta – How the Next Life is Determined According to Gati” and “Saṁsāric Habits, Character (Gati), and Cravings (Āsavā).”

▪Now, let us consider some other aspects of Paṭicca Samuppāda.

A Sensory Input Initiates a Paṭicca Samuppāda Process

10. The explanation is simple and can be written in the following sequence:

▪When a sensory input comes in (as a “nimitta”) the mind examines it in the “avyākata Paṭicca Samuppāda” stage. This is also called the “vipāka stage” of a sensory event. See “Avyākata Paṭicca Samuppāda for Vipāka Viññāṇa.”

▪If the mind attaches to it, then the “kamma generation stage” (which is the “standard Paṭicca Samuppāda” process) starts, and kammic energies are accumulated. See “Akusala-Mūla Uppatti Paṭicca Samuppāda.”

▪The primary Paṭicca samuppāda process described by the Buddha (Idappaccayatā Paṭicca Samuppāda) encompasses both stages. See “Idappaccayatā Paṭicca Samuppāda .” It is discussed in detail in “Idappaccayatā Paṭicca Samuppāda – Bhava and Jāti Within a Lifetime.”

11. Therefore, it is critical to understand the role of a sensory experience.

▪See “Sensory Experience – Basis of Buddha’s Worldview.” I recently expanded that discussion (“Does “Anatta” Refer to a “Self”?) and also discussed “distorted saññā” as the root cause of attachment to sensory experiences: “Recovering the Suffering-Free Pure Mind.”

▪Understanding the above can lead to the Sotāpanna stage and beyond: ” “Sotāpanna Stage via Understanding Perception (Saññā).”

Accumulation of Pañcupādānakkhandhā via Paṭicca Samuppāda

12. Each Idappaccayatā Paṭicca Samuppāda cycle adds more to the existing pañcupādānakkhandha (pañca upādāna khandha). We can see that easily when we examine the progression of an Idappaccayatā Paṭicca Samuppāda cycle, which we discuss now.

▪A sensory event starts with an “external rūpa” making contact (phassa) with an “internal rūpa” or a sense faculty.

▪That leads to the arising of a series of cittās (citta vīthi.) Even the first citta arises with recognizing the sense input (saññā) and the arising of feelings (vedanā) based on it.

▪That “saññā” involves more than just recognizing the sensory input. It also comes with a “sense of liking or disliking” based on saṁyojana and gati. For example, anyone born with a human body will taste honey to be sweet, or specific people to be beautiful or ugly. This critical factor has not been taken into account for hundreds of years, but anyone can understand it once pointed out: “Saññā – All Our Thoughts Arise With “Distorted Saññā” and “Saññā Gives Rise to Most of the Vedanā We Experience.”

13. Based on saññā and vedanā, a mind will automatically attach to any sensory input in the initial stage of a sensory event (also called the “purāṇa kamma” stage). It will be defiled to a subtle level. That is the generation of “abhisaṅkhāra,” which, of course, is the “saṅkhāra” component in pañcupādānakkhandha.

▪So far, we have seen how four of the five entities in pañcupādānakkhandha arise with a sensory event per Paṭicca Samuppāda. The fifth component, viññāṇa, encompasses the overall sensory experience, which starts as a “vipāka viññāṇa.” The subtle attachment to the sensory input leads to the emergence of a “subtle expectation” for it. That is the ” kamma viññāṇa” component of viññāṇa.

▪If the attachment to the sensory input becomes strong, the mind gets to the “taṇhā paccayā upādāna,” and substantial kamma accumulation occurs in the “purāṇa kamma” stage. See “Purana and Nava Kamma – Sequence of Kamma Generation.”

▪Now, we can see how all five components of the pañcupādānakkhandha begin to accumulate with a sensory event.

▪The above steps also clarify why the mind of a puthujjana (average human) will NEVER start at the pañcakkhandha stage. It ALWAYS starts at the pañcupādānakkhandha stage.

Pronunciation of Pāli Words

14. It is highly beneficial to learn how to pronounce Pāli words. When the European scholars started writing the Pāli Tipiṭaka with the English alphabet, they devised a unique system called the “Tipiṭaka English” Convention. It has helped keep the ‘word length” short.

▪For example, although written as “gati,” its pronunciation is “gathi.” Similarly, “icca” is for “ichcha.” If written as pronounced, “citta” would be “chiththa.”

▪See ““Tipiṭaka English” Convention Adopted by Early European Scholars – Part 1” and ““Tipiṭaka English” Convention Adopted by Early European Scholars – Part 2” for details.

▪A pronunciation guide at “Pāli Glossary – (A-K)” and “Pāli Glossary – (L-Z). ”

▪Don’t be discouraged. Start gradually getting used to the method of learning the meanings/pronunciations. Learn the common keywords first.

An overview of the steps in Paṭicca Samuppāda is given in the next post: “Paṭicca Samuppāda – Overview.” Paṭicca Samuppāda encompasses the fundamental teachings of the Buddha.