Paṭicca Samuppāda > Paṭicca Samuppāda – Essential Concepts > Six Root Causes – Loka Samudaya (Arising of Suffering) and Loka Nirodhaya (Nibbāna)

July 19, 2018; revised December 23, 2018; re-written June 3, 2021 (like a new post); re-written August 21, 2022; revised December 10, 2023 (#3, #5, #6); last revised December 5, 2024 (previous #8 removed); August 14, 2026

Loka Samudaya is not about “creating a whole new physical world.” When someone dies and is reborn, that is “arising into a new world” for that person. The stopping of the rebirth process is loka nirodha (no more rebirth)., the same as Nibbāna.

Meanings of Samudaya and Nirodha

1. Loka Samudaya (“saŋ” + “udaya”) means “arising (again) into this suffering-filled world.” Loka nirodhaya (“nir” + “udaya”) means “stopping the rebirth process permanently.” Then the world will cease to exist for that stream of consciousness (or ‘lifestream’).

▪As we have discussed before, we need to understand the meanings of words (whether Pāli or in any language) in context. Thus, loka Samudaya is not about “creating a whole new world/universe.” It is about being reborn upon death.

▪In many suttās, the Buddha equated ‘loka‘ to pañcupādānakkhandha. Existence in a specific realm brings specific rupa, vedanā, saññā, saṅkhāra, and viññāṇa, or more correctly rupaupādānakkhandha through viññāṇaupādānakkhandha (See “Rūpa, Vedanā, Saññā, Saṅkhāra, Viññāṇa – Mostly Misunderstood”).

▪For example, ‘the world’ of a Deva or an animal is very different from that experienced by a human. Each experiences different types of rūpa, vedanā, saññā, saṅkhāra, and viññāṇa.

▪When one attains Arahanthood, the pañcupādānakkhandha generation stops; this happens at the moment of attaining Arahanthood, not at death. Similarly, no Paṭicca Samuppāda process would initiate in a living Arahant. Thus, loka nirodha has already happened to a living Arahant.

▪‘Stopping the rebirth process’ may sound horrible to someone not exposed to Buddha’s teachings. But that makes sense once one understands that most rebirths are into realms filled with suffering.

Most Rebirths from Any Realm Are in the Apāyās

2. At the end of a certain existence, a new existence is grasped. The Buddha taught in many suttās that rebirth in the higher realms is rare, and most new existences (even from higher realms) are in the four lowest realms (apāyās), where suffering is great.

▪A series of specific suttās start with the “WebLink: suttacentral: Manussacutiniraya Sutta (SN 56. 102)” which says, “..those who die as humans (not the physical death, but cuti or end of ‘human existence’) and are reborn as humans are few, while those who die as humans and are reborn in hell are many ….” Note that ‘human existence’ can many thousands of years; see “Bhava and Jāti – States of Existence and Births Therein.”

▪Then the following suttās say that those who die as humans and are reborn in the animal and hungry ghost realms are many: “WebLink: suttacentral: Manussacutitiracchāna Sutta (SN 56. 103),” and “WebLink: suttacentral: Manussacutipettivisaya Sutta (SN 56. 104).”

▪The “WebLink: suttacentral: Manussacutidevanirayādi Sutta (SN 56. 105)” says that those who die as humans and are reborn in Deva realms are few, but those born in niraya are many. Then the “WebLink: suttacentral: Devacutinirayādi Sutta (SN 56. 106)” states, “those who die as Devās and are reborn as Devās are few, while those who die as Devās and are reborn in hell, the animal realm, or the hungry-ghost realm are many.”

Life in the 31 Realms Arise Due to Six Root Causes

3. There are six root causes (mūlika hetu) that lead to the arising of one’s world: lobha (greed), dosa hate/anger), moha (having ten types of micchā diṭṭhi), and alobha (non-greed), adosa (non-hate/anger), amoha (absence of moha). Those latter three are only “superficially good” and thus are mundane versions of true (lokuttara) alobha, adosa, and amoha.

▪When one acts with one or more of lobha, dosa, and moha, one is giving rise to kamma bīja (kammic energy) that can lead to rebirth in the four “bad realms” or the apāyās. In other words, one is generating bad abhisaṅkhāra or “apuñña abhisaṅkhāra,” therefore, “bad viññāṇa,” etc., which lead to “bad bhava” and “bad jāti” (see, “Paṭicca Samuppāda”).

▪In the same way, one or more mundane alobha, adosa, or amoha, give rise to kamma bīja that can lead to rebirth in the “good realms” at or above the human realm. There, one generates good abhisaṅkhāra or “puñña abhisaṅkhāra” with “good viññāṇa,” etc., which leads to “good bhava” and “good jāti.”

There Are No “Good Realms” In Ultimate Reality

4. However, those “good realms” at and above the human realm are also NOT free from suffering. Old age and death are inevitable in any realm.

▪Even though life in the Deva and Brahma realms has relatively little suffering, those also end in death; as pointed out in #2 above, subsequent rebirths are in the apāyās. This is why one would seek to end the ‘suffering-filled’ rebirth process.

▪In other words, getting a “good rebirth” does not mean one will not get “bad rebirths” later. Most rebirths are in the “bad realms.”

▪Only when one comprehends the Four Noble Truths (closer to Anāgāmi/Arahant stages) can one understand the futility and dangers of rebirths in ANY realm of “this world.” Future suffering is guaranteed to stop only at Arahanthood, even though rebirths in the apāyās are stopped at the Sotāpanna stage.

▪That is why one must follow the path sequentially. See “Is It Necessary for a Buddhist to Eliminate Sensual Desires?”

Lobha, Dosa, Moha Lead to Apāya Births – Mundane Alobha, Adosa, Amoha to Births in Good Realms

5. Lobha, dosa, and moha are food (āhāra) for the apāyās (the lowest four realms.) They give rise to the worst form of saṅkhāra, i.e., apuñña abhisaṅkhāra (which rhymes like apuññābhisaṅkhāra.) One does pāpa kammā (immoral deeds) with lobha, dosa, and moha.

▪One does puñña kammā (moral deeds) with the mundane versions of alobha, adosa, and amoha, i.e., with puññābhisaṅkhāra.

▪The problem is that not only pāpa kammā but also puñña kammā are done with avijjā (ignorance.) The ignorance here is not comprehending the Four Noble Truths (which explain that birth in any of the 31 realms will not stop future suffering.)

Moha and Mundane Amoha Can Arise in Any Average Human (Puthujjano)

6. In an average human, thoughts can arise with EITHER moral roots (based on mundane amoha) OR immoral roots (based on moha.)

▪Moral deeds (puñña kamma) are done with mundane amoha and involve puñña abhisaṅkhāra (puññābhisaṅkhāra.) Immoral deeds (pāpa kamma) done with moha involve apuñña abhisaṅkhāra (apuññābhisaṅkhāra.).

▪Puñña kammās make the mind joyful and bring good vipāka. Pāpa kammā leads to a stressed-out mind and lead to bad vipāka.

▪For an average human, avijjā remains as anusaya (hidden) even with mundane amoha. This is why a puñña kamma done by an average person belongs to puññābhisaṅkhāra that arises with “avijjā paccayā saṅkhāra” in “Akusala-Mūla Upapatti Paṭicca Samuppāda.”

▪Only kusala kamma can lead to Nibbāna. Puñña kammās automatically become kusala kammās with the comprehension of the Four Noble Truths//Paṭicca Samuppāda/Tilakkhaṇa.

▪There is no list of kusala kamma. The pathway leading to the arising of a mindset to engage in akusala kamma is the Noble Eightfold Path. Thus, cultivating ‘kusala‘ means to cultivate the Noble Eightfold Path. That can be done only by a Sotāpanna who has grasped the ‘worldview of the Buddha.’ Thus, the first task of a puthujjana is to attain the Sotāpanna stage.

All Six Root Causes Sustain the Rebirth Process

7. Therefore, all six root causes lead to the continuation of the rebirth process. However, one needs to work to stop only the three “bad root causes” (rāga, dosa, moha) to stop the rebirth process (AND cultivate paññā): “rāgakkhayo dosakkhayo mohakkhayo—idaṁ vuccati nibbānan’ti.” See “WebLink: suttacentral: Sāmaṇḍaka Sutta – SN 39.1.”

▪The six roots of lōbha, dōsa, mōha (@marker 1.3), and the mundane alōbha, adōsa, amōha (@marker 7.1) are discussed in the “WebLink: suttacentral: Nidāna Sutta (AN 3.34).” Then, @marker 8.1, it briefly states that all six can be overcome by eliminating lobha (lobhe vigate), dosa (dose vigate), and moha (mohe vigate) without residue. That requires cultivating the Noble Path to Nibbāna.

▪The path to Nibbāna involves first reducing the three immoral roots and cultivating the three mundane moral roots.

▪To attain Nibbāna, one MUST be born in a good realm. Therefore, the first objective is to avoid births in the apāyās. The three bad roots (lobha, dosa, moha) are also called kilesa (or impure) because they can lead to rebirths in the apāyās.

▪Once one is born in a good realm (especially the human realm), one can learn the Noble Truths from a Noble Person (Ariya) and, with sufficient work, comprehend them. That will gradually elevate mundane amoha to paññā.

▪Then, one must comprehend the Four Noble Truths and attain the Sotāpanna stage. That is when one can engage in kusala kammā, i.e., cultivate Satipaṭṭhāna.

Paññā Is Not Mundane Amoha – It Helps Comprehension of Noble Truths

8. Mundane amoha is just the absence of lobha (greed) and dosa (hate/anger) based on morality. The deeper (lokuttara) amoha is paññā (wisdom) or the comprehension of the Four Noble Truths (which is the same as comprehending Paṭicca Samuppāda or Tilakkhaṇa.) One understands all three if one understands any one.

▪When one fully comprehends the Four Noble Truths (at higher magga phala), one will lose the desire to be reborn in the “good realms,” too. That is the same as “seeing the anicca nature.” It is also the same as genuinely understanding how cultivating various types of saṅkhāra (with avijjā) leads to births among the 31 realms.

▪When one’s paññā becomes optimum at the Arahant stage, one’s MIND will not go through the “upādāna paccayā bhava” step in Paṭicca Samuppāda leading to ANY rebirth.

▪That is why completing the eighth step of Sammā Samādhi in the Noble Eightfold Path enables one to get to the Sammā Ñāṇa stage (when paññā is optimized.) Then one attains Sammā Vimutti (complete release from this world), i.e., “dasa aṅgehi samannāgato Arahant.”

Difference Between Puñña Kammā and Kusala Kamma

9.As we know, puññābhisaṅkhāra come under “avijjā paccayā saṅkhāra” in Akusala-Mūla Paṭicca Samuppāda. See “Saṅkhāra – What It Really Means.”

▪Therefore, one can do puñña kamma without getting rid of avijjā, i.e., without cultivating paññā. Most people (not even Buddhists) give, have compassion for others, etc. Being a Buddhist (in particular, a Noble Person) is more than that. That is a crucial point to remember.

▪Only Noble Persons (at or above the Sotāpanna stage) can engage in kusala kamma, i.e., cultivate Satipaṭṭhāna. That requires understanding the Four Noble Truths/Paṭicca Samuppāda/Tilakkhaṇa.

▪An Arahant has no akusala to remove. Thus, any puñña kammā by an Arahant becomes a puñña kiriyā (just a good deed without kammic power).

Two Eightfold Paths

10. Before getting to the Noble Eightfold Path, one must follow the mundane eightfold path; see “Mahā Cattārīsaka Sutta (Discourse on the Great Forty).”

▪Therefore, “good deeds” are done at two levels: within the mundane eightfold path, one can do puñña kamma. See, “Puñña Kamma – Dāna, Sīla, Bhāvanā.” Those can lead to rebirth in the ‘good realms.’

▪With the grasping of Buddha’s worldview (that all ‘pleasures in any realm are mind-made’), one becomes a Sotāpanna, who can engage in kusala kamma to attain higher magga phala.

▪In other words, puñña kamma are “contaminated” to some degree, and are also done with avijjā (ignorance about the ‘true nature’ of the world, i.e., the fact that all ‘pleasures in any realm are mind-made’).

▪For example, in “mundane alobha,” one can willfully lose some craving for some things and may be willing to share those with others. In “lokuttara alobha,” one loses craving by seeing the worthlessness of things in this world, i.e., the anicca nature.

Until Comprehending Noble Truths, All Kamma Perpetuate the Rebirth Process

11. It is inevitable that even the most moral “average person (puthujjano)” WILL generate “apuñña abhisaṅkhāra” (and engage in apuñña/pāpa kamma) either during this life or in the future life until one REMOVES the three bad root causes from the mind via comprehending Tilakkhaṇa. They remain as anusaya/saṁyojana and surface under suitable conditions.

▪For example, X may see an enticing object, and greed (lobha) may come to his mind.

▪But at another time, X may see a hungry person and buy that person a meal with MUNDANE non-greed (alobha), non-hate (adosa), and amoha.

▪An Arahant has removed all six root causes. But he/she may provide a meal to a hungry person — doing what is appropriate. This is called a kiriyā, just action without kammic consequences.