THE CIRCLING OF PATICCASAMUPPADA
BECAUSE OF AVIJJA AND TANHA
AT THE SOURCE AS THE ROOT CAUSE
(It is advised to read this chapter with the Diagram)
IT IS IMPORTANT for the Yogi to know that the real culprits who cause and generate the revolution of the endless process of recurring death of sentient beings, existence after existence all along the Samsara are none other than Avijja and Tanha.
With reference to the Diagram, the reader will find right in the middle Avijja and Tanha. (Avijja (Ignorance), is nescience as to the four Noble Truths. Tanha is craving for anything pleasant that it comes across, hence it behoves the reader or Yogi to bear in mind that the beginning of Paticcasamuppada is Avijja and Tanha.
Whenever Khandha comes into being it is followed by old age and death. The culprit who is responsible for the building of Khandha must be found out. Now it will be obvious to the Yogi that the real culprits who build Khandhas are Avijja and Tanha. Therefore the root cause must be eradicated in order that no effect will arise.
It is also necessary to find out what the doings of Avijja and Tanha are. As has already been mentioned, Avijja is the nescience of the Four Noble Truths. Tanha is craving for anything pleasant that it comes across. Nay, Avijja does more than that, for it causes and conditions Sankhara to arise and Tanha causes and conditions Upadana to arise. Again Sankhara causes and conditions the Present Resultant Continuum, i.e., Vinnana, Nama-rupa, Salayatana, Phassa and Vedana, or in other words Pancakkhandha (five aggregates or components).
Reference may be made to the Diagram. In Section 1, which is called the Past Causal Continuum, there are five factors: viz; Avijja, Sankhara, Tanha, Upadana and Bhava. From this Past Causal Continuum there emanates Section II, which is called Present Resultant Continuum. It is made up of Vinnana, Nama-rupa, Salayatana, Phassa and Vedana and this Present Resultant Continuum is nothing but our own Khandha.
When further scrutinised it will be seen that from Section 2 or the Present Resultant Continuum there arises the Future Causal Continuum or the Present Causal Continuum, which may be termed as Section 3. This section consists of Tanha, Upadana, Bhava, Avijja and Sankhara. When these are classified as Sacca, they fall into Samdaya Sacca. Again from Section 3, there emanates the Future Resultant Continuum consisting of Vinnana, Nama-rupa, Salayatana, Phassa and Vedana, which when classified fall into Dukkha Sacca.
It is obvious now, that from the Past Causal Continuum, there arises Present Resultant Continuum. From the Present Resultant Continuum again emanates Present or Future Causal Continuum. From the Future Causal Continuum, emanates Future Resultant Continuum. The Future Resultant again becomes the Past Causal Continuum, which fives rise to the Present, the Present to the Future, and Future to the Past and so on. Thus the chain of Paticcasamuppada or the Samsara or the process of arising and passing away of phenomena from moment to moment is making its usual cyclic revolution as infinitum.
By way of Sacca, there arises the recurring process of Samudaya, which gives rise to Dukkha, and Dukkha on the other hand, give rise to Samdaya and so on. In the same way the Past becomes the Present, the Present becomes the Future, the Future becomes the Past, and the Past becomes the Present, and so on in endless cyclic order.
Because if Ignorance, one does all sorts of wholesome or unwholesome deeds for which one gains nothing, but Pancakkhandha (five aggregates or component) which is Dukkha Sacca pure and simple. Again led by Avijja and goaded by Tanha, the ordinary worldling commits all sorts of acts for his own material gains or benefits of his family, which will undoubtedly lead him to Apaya Bhumi. Nay, he also does meritorious acts, which may lead him to a higher plane of existence.
To illustrate the daily life, "A" sees; he feels serious; he is overwhelmed with the desire to own; and eventually he tries to obtain. No doubt he obtains and what he obtains is Jati (according to Paticcasamuppada). When Jati is obtained, it is again dominated and influenced by Avijja and Tanha.
This Section 1 connects Section 2 which connects Section 3. From Section 3 there arises Section IV. In this way, the cyclic order of Paticcasamuppada goes on endlessly forever. It revolves one full fresh circle after the old one and so on the endless process goes on ad infinitum. All of us had been within this causal nexus without ever having the slightest chance of seeing the way out. Had we done this we would not have been as we are now.
Reference to the Diagram is invited. Readers are asked to see for themselves in what Section they are at present. The answer invariably will be that that they are in Section 2, where Vinnana, Rupa, Salayatana, Phassa, Vedana can be seen, which, when classified, fall into Five Aggregates (Pancakkhandha), and again into Dukkha Sacca.
Dependent on the Pas Causal Continuum, i.e., Avijja, Sankhara, Tanha, Upadana and Bhava, there arises Pacakkhandha (Present Resultant Continuum). Therefore Section 1, is Samudaya Sacca while Section 2 is Dukkha Sacca, and as such there is only the process of Samudaya and Dukkha while Magga and Nirodha Saccas are hidden from the view and these two Lokuttara are non prevalent and absent from us as we do not try or care to approach any reliable teachers who can lead us to the right path (Ariya Sacca).
Now it is urged to the readers that the decision should be made to attain the two Lokkutara Saccas and embrace the same in their bosom at a time when Sacca sermons were expounded by the late Maha Thera Mogok Sayadaw. It is also behoved that Magga and Nirodha Saccas should be apprehended by the practice of Magga Brahma Cariya, practice of Vipassana Meditation so that Spokes, Wheel Rod, Rim, Axis and Hub of Paticcasamuppada can be broken. It also behoves the Yogi to read this chapter over and over again so that he is well conversant with this Doctrine and understand it.
CHAPTER 10