Paticca Samuppada

Prepared by T Y Leewww.justbegood.net

Paticca Samuppada naya

Introduction

Paticca Samuppada naya, or the Law of Dependent Origination, is one of the most important teachings of the Buddha as it is fundamental to the Dhamma.

On the night of His Enlightenment, the Buddha is recorded to have said :

One who sees Dependent Origination, sees the Dhamma.One who sees the Dhamma, sees Dependent Origination.

Paticca Samuppada naya

Introduction

Paticca Samuppada naya, or the Law of Dependent Origination, is one of the most important teachings of the Buddha as it is fundamental to the Dhamma.

On the night of His Enlightenment, the Buddha is recorded to have said :

One who sees Dependent Origination, sees the Dhamma.One who sees the Dhamma, sees Dependent Origination.

Paticca Samuppada naya

At the end of the first week after his enlightenment, the Buddha in the first watch of the night, reflected on the 12 Links of Paticca Samuppada in direct order thus : “When this cause exists, this effect is; With the arising of this cause, this effect arises.”

“Thus does this whole mass of suffering originate.”

Paticca Samuppada naya

At the end of the first week after his enlightenment, the Buddha in the first watch of the night, reflected on the 12 Links of Paticca Samuppada in direct order thus : “When this cause exists, this effect is; With the arising of this cause, this effect arises.”

“Thus does this whole mass of suffering originate.”

Paticca Samuppada naya

At the end of the first week after his enlightenment, the Buddha in the first watch of the night, reflected on the 12 Links of Paticca Samuppada in direct order thus : “When this cause exists, this effect is; With the arising of this cause, this effect arises.”

“Thus does this whole mass of suffering originate.”

Paticca Samuppada naya

At the end of the first week after his enlightenment, the Buddha in the first watch of the night, reflected on the 12 Links of Paticca Samuppada in direct order thus : “When this cause exists, this effect is; With the arising of this cause, this effect arises.”

“Thus does this whole mass of suffering originate.”

Paticca Samuppada naya

In the middle watch of the night, the Buddha reflected on the 12 Links in reverse order thus :

“When this cause does not exist, this effect is not; With the cessation of this cause, this effect ceases.”

“Thus does this whole mass of suffering cease.”

Paticca Samuppada naya

In the middle watch of the night, the Buddha reflected on the 12 Links in reverse order thus :

“When this cause does not exist, this effect is not; With the cessation of this cause, this effect ceases.”

“Thus does this whole mass of suffering cease.”

Paticca Samuppada naya

In the middle watch of the night, the Buddha reflected on the 12 Links in reverse order thus :

“When this cause does not exist, this effect is not; With the cessation of this cause, this effect ceases.”

“Thus does this whole mass of suffering cease.”

Paticca Samuppada naya

In the middle watch of the night, the Buddha reflected on the 12 Links in reverse order thus :

“When this cause does not exist, this effect is not; With the cessation of this cause, this effect ceases.”

“Thus does this whole mass of suffering cease.”

Paticca Samuppada naya

In the third watch of the night, the Buddha reflected on the 12 Links in direct and reverse order thus :

“When this cause exists, this effect is; with the arising of this cause, this effect arises. When this cause does not exist, this effect is not; with the cessation of this cause, this effect ceases.”

“Thus does this whole mass of suffering arise. Thus does this whole mass of suffering cease.”

Paticca Samuppada naya

In the third watch of the night, the Buddha reflected on the 12 Links in direct and reverse order thus :

“When this cause exists, this effect is; with the arising of this cause, this effect arises. When this cause does not exist, this effect is not; with the cessation of this cause, this effect ceases.”

“Thus does this whole mass of suffering arise. Thus does this whole mass of suffering cease.”

Paticca Samuppada naya

In the third watch of the night, the Buddha reflected on the 12 Links in direct and reverse order thus :

“When this cause exists, this effect is; with the arising of this cause, this effect arises. When this cause does not exist, this effect is not; with the cessation of this cause, this effect ceases.”

“Thus does this whole mass of suffering arise. Thus does this whole mass of suffering cease.”

Paticca Samuppada naya

In the third watch of the night, the Buddha reflected on the 12 Links in direct and reverse order thus :

“When this cause exists, this effect is; with the arising of this cause, this effect arises. When this cause does not exist, this effect is not; with the cessation of this cause, this effect ceases.”

“Thus does this whole mass of suffering arise. Thus does this whole mass of suffering cease.”

Paticca Samuppada naya

Simply put : a state of existence depends on its prior or antecendent state.

“Imasmin sati, idam hoti. Imasmin asati, idam na hoti.”

“If there is this, there is that. When there is not this, there is not that”.

Paticca samuppada explains in general terms that a being is nothing more than a flow of physical and mental conditions which arises, exists and passes away depending on other conditions.

Paticca Samuppada naya

Simply put : a state of existence depends on its prior or antecendent state.

“Imasmin sati, idam hoti. Imasmin asati, idam na hoti.”

“If there is this, there is that. When there is not this, there is not that”.

Paticca samuppada explains in general terms that a being is nothing more than a flow of physical and mental conditions which arises, exists and passes away depending on other conditions.

Paticca Samuppada naya

Simply put : a state of existence depends on its prior or antecendent state.

“Imasmin sati, idam hoti. Imasmin asati, idam na hoti.”

“If there is this, there is that. When there is not this, there is not that”.

Paticca samuppada explains in general terms that a being is nothing more than a flow of physical and mental conditions which arises, exists and passes away depending on other conditions.

Paticca Samuppada naya

Simply put : a state of existence depends on its prior or antecendent state.

“Imasmin sati, idam hoti. Imasmin asati, idam na hoti.”

“If there is this, there is that. When there is not this, there is not that”.

Paticca samuppada explains in general terms that a being is nothing more than a flow of physical and mental conditions which arises, exists and passes away depending on other conditions.

Paticca Samuppada naya

It explains our birth, life, death and continued rebirth in Samsara. It shows how suffering arises and how it can be ceased through the removal of the causes or conditions which give rise to suffering.

The roots of suffering are ignorance and craving, and once they are removed through the practice of the Noble Eight-Fold Path, enlightenment is achieved and suffering thus comes to an end.

Our endless rounds of rebirth in samsara then ceases, and the permanent bliss and happiness of Nibanna is attained.

Paticca Samuppada naya

It explains our birth, life, death and continued rebirth in Samsara. It shows how suffering arises and how it can be ceased through the removal of the causes or conditions which give rise to suffering.

The roots of suffering are ignorance and craving, and once they are removed through the practice of the Noble Eight-Fold Path, enlightenment is achieved and suffering thus comes to an end.

Our endless rounds of rebirth in samsara then ceases, and the permanent bliss and happiness of Nibanna is attained.

Paticca Samuppada naya

It explains our birth, life, death and continued rebirth in Samsara. It shows how suffering arises and how it can be ceased through the removal of the causes or conditions which give rise to suffering.

The roots of suffering are ignorance and craving, and once they are removed through the practice of the Noble Eight-Fold Path, enlightenment is achieved and suffering thus comes to an end.

Our endless rounds of rebirth in samsara then ceases, and the permanent bliss and happiness of Nibanna is attained.

Paticca Samuppada naya

These causes and conditions are explained in the 12 links of Paticca Samuppada, and the Buddha expounded this teaching in important discourses such as the Paticca Samuppada Vibhanga Sutta and Mahanidana Sutta. 

The importance and profoundness of this doctrine can be seen in the Buddha’s reply to Ananda who said :

“It's amazing, lord, it's astounding, how deep this Dependent Origination is, and how deep its appearance, and yet to me it seems as clear a clear can be.”

Paticca Samuppada naya

These causes and conditions are explained in the 12 links of Paticca Samuppada, and the Buddha expounded this teaching in important discourses such as the Paticca Samuppada Vibhanga Sutta and Mahanidana Sutta. 

The importance and profoundness of this doctrine can be seen in the Buddha’s reply to Ananda who said :

“It's amazing, lord, it's astounding, how deep this Dependent Origination is, and how deep its appearance, and yet to me it seems as clear a clear can be.”

Paticca Samuppada naya

These causes and conditions are explained in the 12 links of Paticca Samuppada, and the Buddha expounded this teaching in important discourses such as the Paticca Samuppada Vibhanga Sutta and Mahanidana Sutta. 

The importance and profoundness of this doctrine can be seen in the Buddha’s reply to Ananda who said :

“It's amazing, lord, it's astounding, how deep this Dependent Origination is, and how deep its appearance, and yet to me it seems as clear a clear can be.”

Paticca Samuppada naya

The Buddha replied :

"Don't say that, Ananda. Don't say that. Deep is this dependent origination, and deep its appearance.

It's because of not understanding and not penetrating this Dhamma that this generation is like a tangled skein, a knotted ball of string, like matted rushes and reeds, and does not go beyond transmigration, beyond the planes of deprivation, woe, and bad destinations.”

Paticca Samuppada naya

The Buddha replied :

"Don't say that, Ananda. Don't say that. Deep is this dependent origination, and deep its appearance.

It's because of not understanding and not penetrating this Dhamma that this generation is like a tangled skein, a knotted ball of string, like matted rushes and reeds, and does not go beyond transmigration, beyond the planes of deprivation, woe, and bad destinations.”

Paticca Samuppada naya

The teaching of Dependent Origination also precludes two possibilities :

“One is the possibility that things can arise from nowhere, with no causes and conditions.The second is that things can arise on account of a transcendent designer or creator. Both these possibilities are negated.” The Dalai Lama.

Paticca Samuppada therefore, also explains that things do not arise without a cause, or that things arise because of a creator.

Paticca Samuppada naya

The teaching of Dependent Origination also precludes two possibilities :

“One is the possibility that things can arise from nowhere, with no causes and conditions.The second is that things can arise on account of a transcendent designer or creator. Both these possibilities are negated.” The Dalai Lama.

Paticca Samuppada therefore, also explains that things do not arise without a cause, or that things arise because of a creator.

Paticca Samuppada naya

The teaching of Dependent Origination also precludes two possibilities :

“One is the possibility that things can arise from nowhere, with no causes and conditions.The second is that things can arise on account of a transcendent designer or creator. Both these possibilities are negated.” The Dalai Lama.

Paticca Samuppada therefore, also explains that things do not arise without a cause, or that things arise because of a creator.

Paticca Samuppada naya

The teaching of Dependent Origination also precludes two possibilities :

“One is the possibility that things can arise from nowhere, with no causes and conditions.The second is that things can arise on account of a transcendent designer or creator. Both these possibilities are negated.” The Dalai Lama.

Paticca Samuppada therefore, also explains that things do not arise without a cause, or that things arise because of a creator.

Paticca Samuppada naya

The teaching of Dependent Origination also precludes two possibilities :

“One is the possibility that things can arise from nowhere, with no causes and conditions.The second is that things can arise on account of a transcendent designer or creator. Both these possibilities are negated.” The Dalai Lama.

Paticca Samuppada therefore, also explains that things do not arise without a cause, or that things arise because of a creator.

Dependent Origination - Abhidhamma

In the context of the Abhidhamma, Paticca Samupada should be understood to have :

Twelve links

Three periods

Three connections

Two roots

Three rounds

Four divisions

Twenty modes

Dependent Origination - Abhidhamma

In the context of the Abhidhamma, Paticca Samupada should be understood to have :

Twelve links

Three periods

Three connections

Two roots

Three rounds

Four divisions

Twenty modes

Dependent Origination - Abhidhamma

In the context of the Abhidhamma, Paticca Samupada should be understood to have :

Twelve links

Three periods

Three connections

Two roots

Three rounds

Four divisions

Twenty modes

Dependent Origination - Abhidhamma

In the context of the Abhidhamma, Paticca Samupada should be understood to have :

Twelve links

Three periods

Three connections

Two roots

Three rounds

Four divisions

Twenty modes

Dependent Origination - Abhidhamma

In the context of the Abhidhamma, Paticca Samupada should be understood to have :

Twelve links

Three periods

Three connections

Two roots

Three rounds

Four divisions

Twenty modes

Dependent Origination - Abhidhamma

In the context of the Abhidhamma, Paticca Samupada should be understood to have :

Twelve links

Three periods

Three connections

Two roots

Three rounds

Four divisions

Twenty modes

Dependent Origination - Abhidhamma

In the context of the Abhidhamma, Paticca Samupada should be understood to have :

Twelve links

Three periods

Three connections

Two roots

Three rounds

Four divisions

Twenty modes

Dependent Origination - Abhidhamma

In the context of the Abhidhamma, Paticca Samupada should be understood to have :

Twelve links

Three periods

Three connections

Two roots

Three rounds

Four divisions

Twenty modes

The 12 links of Dependent Origination

Depending on ignorance arises kammic formations.

Depending on kammic formations arises rebirth consciousness.

Depending on rebirth consciousness arises mind and matter.

Depending on mind and matter arises six sense bases.

Depending on six sense bases arises contact.

Depending on contact arises feeling.

Depending on feeling arises craving.

Depending on craving arises clinging.

Depending on clinging arises becoming.

Depending on becoming arises birth.

Depending on birth arises decay, suffering and death.

The 12 links of Dependent Origination

Depending on ignorance arises kammic formations.

Depending on kammic formations arises rebirth consciousness.

Depending on rebirth consciousness arises mind and matter.

Depending on mind and matter arises six sense bases.

Depending on six sense bases arises contact.

Depending on contact arises feeling.

Depending on feeling arises craving.

Depending on craving arises clinging.

Depending on clinging arises becoming.

Depending on becoming arises birth.

Depending on birth arises decay, suffering and death.

The 12 links of Dependent Origination

Depending on ignorance arises kammic formations.

Depending on kammic formations arises rebirth consciousness.

Depending on rebirth consciousness arises mind and matter.

Depending on mind and matter arises six sense bases.

Depending on six sense bases arises contact.

Depending on contact arises feeling.

Depending on feeling arises craving.

Depending on craving arises clinging.

Depending on clinging arises becoming.

Depending on becoming arises birth.

Depending on birth arises decay, suffering and death.

The 12 links of Dependent Origination

Depending on ignorance arises kammic formations.

Depending on kammic formations arises rebirth consciousness.

Depending on rebirth consciousness arises mind and matter.

Depending on mind and matter arises six sense bases.

Depending on six sense bases arises contact.

Depending on contact arises feeling.

Depending on feeling arises craving.

Depending on craving arises clinging.

Depending on clinging arises becoming.

Depending on becoming arises birth.

Depending on birth arises decay, suffering and death.

The 12 links of Dependent Origination

Depending on ignorance arises kammic formations.

Depending on kammic formations arises rebirth consciousness.

Depending on rebirth consciousness arises mind and matter.

Depending on mind and matter arises six sense bases.

Depending on six sense bases arises contact.

Depending on contact arises feeling.

Depending on feeling arises craving.

Depending on craving arises clinging.

Depending on clinging arises becoming.

Depending on becoming arises birth.

Depending on birth arises decay, suffering and death.

The 12 links of Dependent Origination

Depending on ignorance arises kammic formations.

Depending on kammic formations arises rebirth consciousness.

Depending on rebirth consciousness arises mind and matter.

Depending on mind and matter arises six sense bases.

Depending on six sense bases arises contact.

Depending on contact arises feeling.

Depending on feeling arises craving.

Depending on craving arises clinging.

Depending on clinging arises becoming.

Depending on becoming arises birth.

Depending on birth arises decay, suffering and death.

The 12 links of Dependent Origination

Depending on ignorance arises kammic formations.

Depending on kammic formations arises rebirth consciousness.

Depending on rebirth consciousness arises mind and matter.

Depending on mind and matter arises six sense bases.

Depending on six sense bases arises contact.

Depending on contact arises feeling.

Depending on feeling arises craving.

Depending on craving arises clinging.

Depending on clinging arises becoming.

Depending on becoming arises birth.

Depending on birth arises decay, suffering and death.

The 12 links of Dependent Origination

Depending on ignorance arises kammic formations.

Depending on kammic formations arises rebirth consciousness.

Depending on rebirth consciousness arises mind and matter.

Depending on mind and matter arises six sense bases.

Depending on six sense bases arises contact.

Depending on contact arises feeling.

Depending on feeling arises craving.

Depending on craving arises clinging.

Depending on clinging arises becoming.

Depending on becoming arises birth.

Depending on birth arises decay, suffering and death.

The 12 links of Dependent Origination

Depending on ignorance arises kammic formations.

Depending on kammic formations arises rebirth consciousness.

Depending on rebirth consciousness arises mind and matter.

Depending on mind and matter arises six sense bases.

Depending on six sense bases arises contact.

Depending on contact arises feeling.

Depending on feeling arises craving.

Depending on craving arises clinging.

Depending on clinging arises becoming.

Depending on becoming arises birth.

Depending on birth arises decay, suffering and death.

The 12 links of Dependent Origination

Depending on ignorance arises kammic formations.

Depending on kammic formations arises rebirth consciousness.

Depending on rebirth consciousness arises mind and matter.

Depending on mind and matter arises six sense bases.

Depending on six sense bases arises contact.

Depending on contact arises feeling.

Depending on feeling arises craving.

Depending on craving arises clinging.

Depending on clinging arises becoming.

Depending on becoming arises birth.

Depending on birth arises decay, suffering and death.

The 12 links of Dependent Origination

Depending on ignorance arises kammic formations.

Depending on kammic formations arises rebirth consciousness.

Depending on rebirth consciousness arises mind and matter.

Depending on mind and matter arises six sense bases.

Depending on six sense bases arises contact.

Depending on contact arises feeling.

Depending on feeling arises craving.

Depending on craving arises clinging.

Depending on clinging arises becoming.

Depending on becoming arises birth.

Depending on birth arises decay, suffering and death.

The 12 links of Dependent Origination

Depending on ignorance arises kammic formations.

Depending on kammic formations arises rebirth consciousness.

Depending on rebirth consciousness arises mind and matter.

Depending on mind and matter arises six sense bases.

Depending on six sense bases arises contact.

Depending on contact arises feeling.

Depending on feeling arises craving.

Depending on craving arises clinging.

Depending on clinging arises becoming.

Depending on becoming arises birth.

Depending on birth arises decay, suffering and death.

The 12 links in Pali

1. Avijja – Ignorance

2. Sankhara – Kammic formations 

3. Viññana – Rebirth consciousness

4. Nama-rupa – Mind and matter

5. Salayatana – Six sense bases

6. Phassa – Contact

7. Vedana – Feelings

8. Tanha – Craving

9. Upadana – Clinging

10.Bhava – Becoming

11.Jati – Birth 12.Jara-marana – Decay, suffering and death

       

The 12 links of Dependent Origination

Avijja paccaya sankhara

Sankhara paccaya viññanam 

Viññana paccaya namarupam

Namarupa paccaya salayatanam

Salayatana paccaya phasso

Phassa paccaya vedana

Vedana paccaya tanha

Tanha paccaya upadanam

Upadana paccaya bhavo

Bhava paccaya jati Jati paccaya jara-maranam        

Three lifetime model of Dependent Origination

• Past Life - Causes of the Past Life

• Present Life - Effects on the Present Life

- Causes of the Present Life

• Future Life- Effects on the Future Life

Three lifetime model of Dependent Origination

• Past Life - Causes of the Past Life

• Present Life - Effects on the Present Life

- Causes of the Present Life

• Future Life- Effects on the Future Life

Three lifetime model of Dependent Origination

• Past Life - Causes of the Past Life

• Present Life - Effects on the Present Life

- Causes of the Present Life

• Future Life- Effects on the Future Life

Three lifetime model of Dependent Origination

• Past Life - Causes of the Past Life

• Present Life - Effects on the Present Life

- Causes of the Present Life

• Future Life- Effects on the Future Life

Three lifetime model of Dependent Origination

• Past Life - Causes of the Past Life

• Present Life - Effects on the Present Life

- Causes of the Present Life

• Future Life- Effects on the Future Life

Three lifetime model of Dependent Origination

• Past Life - Causes of the Past Life

• Present Life - Effects on the Present Life

- Causes of the Present Life

• Future Life- Effects on the Future Life

Three lifetime model of Dependent Origination

• Past Life - Causes of the Past Life

• Present Life - Effects on the Present Life

- Causes of the Present Life

• Future Life- Effects on the Future Life

Three lifetime model of Dependent Origination

• Past Life - Causes of the Past Life

• Present Life - Effects on the Present Life

- Causes of the Present Life

• Future Life- Effects on the Future Life

Three lifetime modelIgnorance Past life

Kammic formations Causes

Rebirth consciousness

Mind and matter Present life

Six sense bases Resultants

Contact

Feeling

Craving Present life

Clinging Kamma

Becoming

Birth Future life

Decay, suffering and death Resultants

Three lifetime modelIgnorance Past life

Kammic formations Causes

Rebirth consciousness

Mind and matter Present life

Six sense bases Resultants

Contact

Feeling

Craving Present life

Clinging Kamma

Becoming

Birth Future life

Decay, suffering and death Resultants

Three lifetime modelIgnorance Past life

Kammic formations Causes

Rebirth consciousness

Mind and matter Present life

Six sense bases Effects

Contact

Feeling

Craving Present life

Clinging Kamma

Becoming

Birth Future life

Decay, suffering and death Resultants

Three lifetime modelIgnorance Past life

Kammic formations Causes

Rebirth consciousness

Mind and matter Present life

Six sense bases Effects

Contact

Feeling

Craving Present life

Clinging Kamma

Becoming

Birth Future life

Decay, suffering and death Resultants

Three lifetime modelIgnorance Past life

Kammic formations Causes

Rebirth consciousness

Mind and matter Present life

Six sense bases Effects

Contact

Feeling

Craving Present life

Clinging Kamma

Becoming

Birth Future life

Decay, suffering and death Resultants

Three lifetime modelIgnorance Past life

Kammic formations Causes

Rebirth consciousness

Mind and matter Present life

Six sense bases Effects

Contact

Feeling

Craving Present life

Clinging Kamma

Becoming

Birth Future life

Decay, suffering and death Resultants

Three lifetime modelIgnorance Past life

Kammic formations Causes

Rebirth consciousness

Mind and matter Present life

Six sense bases Effects

Contact

Feeling

Craving Present life

Clinging Kamma

Becoming

Birth Future life

Decay, suffering and death Resultants

Three lifetime modelIgnorance Past life

Kammic formations Causes

Rebirth consciousness

Mind and matter Present life

Six sense bases Effects

Contact

Feeling

Craving Present life

Clinging Causes

Becoming

Birth Future life

Decay, suffering and death Resultants

Three lifetime modelIgnorance Past life

Kammic formations Causes

Rebirth consciousness

Mind and matter Present life

Six sense bases Effects

Contact

Feeling

Craving Present life

Clinging Causes

Becoming

Birth Future life

Decay, suffering and death Resultants

Three lifetime modelIgnorance Past life

Kammic formations Causes

Rebirth consciousness

Mind and matter Present life

Six sense bases Effects

Contact

Feeling

Craving Present life

Clinging Causes

Becoming

Birth Future life

Decay, suffering and death Resultants

Three lifetime modelIgnorance Past life

Kammic formations Causes

Rebirth consciousness

Mind and matter Present life

Six sense bases Effects

Contact

Feeling

Craving Present life

Clinging Causes

Becoming

Birth Future life

Decay, suffering and death Effects

Three lifetime modelIgnorance Past life

Kammic formations Causes

Rebirth consciousness

Mind and matter Present life

Six sense bases Effects

Contact

Feeling

Craving Present life

Clinging Causes

Becoming

Birth Future life

Decay, suffering and death Effects

Three Periods

1. Past life

2. Present life

3. Future life

Three Periods

1. Past life

2. Present life

3. Future life

Three Periods

1. Past life

2. Present life

3. Future life

Three Periods

1. Past life

2. Present life

3. Future life

Three PeriodsIgnorance Past life

Kammic formations Causes

Rebirth consciousness

Mind and matter Present life

Six sense bases Effects

Contact

Feeling

Craving Present life

Clinging Causes

Becoming

Birth Future life

Decay, suffering and death Effects

Three PeriodsIgnorance Past life

Kammic formations Causes

Rebirth consciousness

Mind and matter Present life

Six sense bases Effects

Contact

Feeling

Craving Present life

Clinging Causes

Becoming

Birth Future life

Decay, suffering and death Effects

Three PeriodsIgnorance Past life

Kammic formations Causes

Rebirth consciousness

Mind and matter Present life

Six sense bases Effects

Contact

Feeling

Craving Present life

Clinging Causes

Becoming

Birth Future life

Decay, suffering and death Effects

Three PeriodsIgnorance Past life

Kammic formations Causes

Rebirth consciousness

Mind and matter Present life

Six sense bases Effects

Contact

Feeling

Craving Present life

Clinging Causes

Becoming

Birth Future life

Decay, suffering and death Effects

Three PeriodsIgnorance Past life

Kammic formations Causes

Rebirth consciousness

Mind and matter Present life

Six sense bases Effects

Contact

Feeling

Craving Present life

Clinging Causes

Becoming

Birth Future life

Decay, suffering and death Effects

Three Periods

1. Past life

In the past life, we still possess ignorance as we are not enlightenened. Therefore, we perform wholesome and unwholesome actions of body, speech and mind which create kamma and vipaka.

Avijja and tanha thus belong to the past.

Three Periods

1. Past life

In the past life, we still possess ignorance as we are not enlightenened. Therefore, we perform wholesome and unwholesome actions of body, speech and mind which create kamma and vipaka.

Avijja and tanha thus belong to the past.

Three Periods

2. Present life

The kamma from the previous life then produces rebirth in the present life. Thus, from the moment of conception till death, vinnana, nama-rupa, salayatana, phassa, vedana, tanha, upadana and bhava arise.

Therefore, all these belong to the present life.

Note : The present life can be further sub-divided into Present life Causes comprising of vinnana, nama-rupa, salayatana, phassa, vedana, and Present life Effects comprising of tanha, upadana and bhava.

Three Periods

2. Present life

The kamma from the previous life then produces rebirth in the present life. Thus, from the moment of conception till death, vinnana, nama-rupa, salayatana, phassa, vedana, tanha, upadana and bhava arise.

Therefore, all these belong to the present life.

Note : The present life can be further sub-divided into Present life Causes comprising of vinnana, nama-rupa, salayatana, phassa, vedana, and Present life Effects comprising of tanha, upadana and bhava.

Three Periods

2. Present life

The kamma from the previous life then produces rebirth in the present life. Thus, from the moment of conception till death, vinnana, nama-rupa, salayatana, phassa, vedana, tanha, upadana and bhava arise.

Therefore, all these belong to the present life.

Note : The present life can be further sub-divided into Present life Causes comprising of vinnana, nama-rupa, salayatana, phassa, vedana, and Present life Effects comprising of tanha, upadana and bhava.

Three Periods

3. Future life

Bhava performed in the present life produces rebirth in the next life. Birth and death will therefore again occur in the next life.

Thus, jati and jara-marana belong to the future life.

Note : Bhava can be subdivided into kamma bhava (the volitional process of becoming) which belongs to the present life, and upapatti bhava (the rebirth process of becoming) which belongs to the future life.

Three Periods

3. Future life

Bhava performed in the present life produces rebirth in the next life. Birth and death will therefore again occur in the next life.

Thus, jati and jara-marana belong to the future life.

Note : Bhava can be subdivided into kamma bhava (the volitional process of becoming) which belongs to the present life, and upapatti bhava (the rebirth process of becoming) which belongs to the future life.

Three Periods

3. Future life

Bhava performed in the present life produces rebirth in the next life. Birth and death will therefore again occur in the next life.

Thus, jati and jara-marana belong to the future life.

Note : Bhava can be subdivided into kamma bhava (the volitional process of becoming) which belongs to the present life, and upapatti bhava (the rebirth process of becoming) which belongs to the future life.

Three Connections

1. Past causes Present effects

2. Present effects Present causes

3. Present causes Future effects

Three Connections

1. Past causes Present effects

2. Present effects Present causes

3. Present causes Future effects

Three Connections

1. Past causes Present effects

2. Present effects Present causes

3. Present causes Future effects

Three Connections

1. Past causes Present effects

2. Present effects Present causes

3. Present causes Future effects

Three ConnectionsIgnorance Past life

Kammic formations Causes

Rebirth consciousness

Mind and matter Present life

Six sense bases Effects

Contact

Feeling

Craving Present life

Clinging Causes

Becoming

Birth Future life

Decay, suffering and death Effects

Three ConnectionsIgnorance Past life

Kammic formations Causes

Rebirth consciousness

Mind and matter Present life

Six sense bases Effects

Contact

Feeling

Craving Present life

Clinging Causes

Becoming

Birth Future life

Decay, suffering and death Effects

First Connection

Three ConnectionsIgnorance Past life

Kammic formations Causes

Rebirth consciousness

Mind and matter Present life

Six sense bases Effects

Contact

Feeling

Craving Present life

Clinging Causes

Becoming

Birth Future life

Decay, suffering and death Effects

First Connection

SecondConnection

Three ConnectionsIgnorance Past life

Kammic formations Causes

Rebirth consciousness

Mind and matter Present life

Six sense bases Effects

Contact

Feeling

Craving Present life

Clinging Causes

Becoming

Birth Future life

Decay, suffering and death Effects

First Connection

SecondConnection

ThirdConnection

Three Connections

First ConnectionThe connection between sankhara and vinnana constitutes the connection between Past causes and Present effects.

Second ConnectionThe connection between vedana and tanha constitutes the connection between Present effects and Present causes.

Third ConnectionThe connection between bhava and jati constitutes the connection between Present causes and Future effects.

Three Connections

First ConnectionThe connection between sankhara and vinnana constitutes the connection between Past causes and Present effects.

Second ConnectionThe connection between vedana and tanha constitutes the connection between Present effects and Present causes.

Third ConnectionThe connection between bhava and jati constitutes the connection between Present causes and Future effects.

Three Connections

First ConnectionThe connection between sankhara and vinnana constitutes the connection between Past causes and Present effects.

Second ConnectionThe connection between vedana and tanha constitutes the connection between Present effects and Present causes.

Third ConnectionThe connection between bhava and jati constitutes the connection between Present causes and Future effects.

Three Connections

The First and Third connections cannot be broken unless one has attained Nibbana, as it occurs between the ending of a previous life and the beginning of a new one.

What we are concerned about is the second connection, ie. between vedana and tanha. If we practice vipassana bhavana and develop mindfulness, we can avoid feelings developing into cravings as we are able to note, eg. seeing as seeing, anger as anger, desire as desire, etc.

If so, instead of vedana developing into tanha, vedana will develop into panna or wisdom. In this case, the cycle of paticca samuppada can be weakened and eventually broken at this link between vedana and tanha, and Nibanna ultimately attained.

Three Connections

The First and Third connections cannot be broken unless one has attained Nibbana, as it occurs between the ending of a previous life and the beginning of a new one.

What we are concerned about is the second connection, ie. between vedana and tanha. If we practice vipassana bhavana and develop mindfulness, we can avoid feelings developing into cravings as we are able to note, eg. seeing as seeing, anger as anger, desire as desire, etc.

If so, instead of vedana developing into tanha, vedana will develop into panna or wisdom. In this case, the cycle of paticca samuppada can be weakened and eventually broken at this link between vedana and tanha, and Nibanna ultimately attained.

Three Connections

The First and Third connections cannot be broken unless one has attained Nibbana, as it occurs between the ending of a previous life and the beginning of a new one.

What we are concerned about is the second connection, ie. between vedana and tanha. If we practice vipassana bhavana and develop mindfulness, we can avoid feelings developing into cravings as we are able to note, eg. seeing as seeing, anger as anger, desire as desire, etc.

If so, instead of vedana developing into tanha, vedana will develop into panna or wisdom. In this case, the cycle of paticca samuppada can be weakened and eventually broken at this link between vedana and tanha, and Nibanna ultimately attained.

Two Roots

1. Avijja - Ignorance

2. Tanha - Craving

Two Roots

1. Avijja - Ignorance

2. Tanha - Craving

Two Roots

1. Avijja - Ignorance

2. Tanha - Craving

Two RootsAvijja Past life

Sankhara Kamma

Vinnana

Nama-rupa Present life

Salayatana Vipaka

Phassa

Vedana

Tanha Present life

Upadana Kamma

Bhava

Jati Future life

Jara-marana Vipaka

Two RootsAvijja Past life

Sankhara Kamma

Vinnana

Nama-rupa Present life

Salayatana Vipaka

Phassa

Vedana

Tanha Present life

Upadana Kamma

Bhava

Jati Future life

Jara-marana Vipaka

Two RootsAvijja Past life

Sankhara Kamma

Vinnana

Nama-rupa Present life

Salayatana Vipaka

Phassa

Vedana

Tanha Present life

Upadana Kamma

Bhava

Jati Future life

Jara-marana Vipaka

Two RootsAvijja Past life

Sankhara Kamma

Vinnana

Nama-rupa Present life

Salayatana Vipaka

Phassa

Vedana

Tanha Present life

Upadana Kamma

Bhava

Jati Future life

Jara-marana Vipaka

Two RootsAvijja Past life

Sankhara Kamma

Vinnana

Nama-rupa Present life

Salayatana Vipaka

Phassa

Vedana

Tanha Present life

Upadana Kamma

Bhava

Jati Future life

Jara-marana Vipaka

Two Roots

Paticca samuppada can also be divided into two sections.

Avijja

The first section starts from Past Causes and ends at Present Effects. It comprises avijja, sankhara, vinnana, nama-rupa, salayatana, phassa, and vedana. In this section, avijja is the root or origin.

Tanha

The second section starts from Present Causes and ends at Future Effects. It comprises tanha, upadana, bhava, jati and jara-marana. In this section, tanha is the root or origin.

Two Roots

Paticca samuppada can also be divided into two sections.

Avijja

The first section starts from Past Causes and ends at Present Effects. It comprises avijja, sankhara, vinnana, nama-rupa, salayatana, phassa, and vedana. In this section, avijja is the root or origin.

Tanha

The second section starts from Present Causes and ends at Future Effects. It comprises tanha, upadana, bhava, jati and jara-marana. In this section, tanha is the root or origin.

Two Roots

Paticca samuppada can also be divided into two sections.

Avijja

The first section starts from Past Causes and ends at Present Effects. It comprises avijja, sankhara, vinnana, nama-rupa, salayatana, phassa, and vedana. In this section, avijja is the root or origin.

Tanha

The second section starts from Present Causes and ends at Future Effects. It comprises tanha, upadana, bhava, jati and jara-marana. In this section, tanha is the root or origin.

Two Roots

Destroying the roots

The two roots in paticca samupadda are avijja and tanha which keep us bound to endless rebirth in samsara.

Therefore, these two roots must be cut off or destroyed in order for us to attain liberation from suffering. This is done by the practice of concentration and insight meditation (samatha and vipassana bhavana).

With this practice, we can realize the true nature of existence by seeing the Three Characteristics of dukkha, anicca and anatta. We then attain freedom from rebirth and the permanent peace and happiness of Nibbana.

Two Roots

Destroying the roots

The two roots in paticca samupadda are avijja and tanha which keep us bound to endless rebirth in samsara.

Therefore, these two roots must be cut off or destroyed in order for us to attain liberation from suffering. This is done by the practice of concentration and insight meditation (samatha and vipassana bhavana).

With this practice, we can realize the true nature of existence by seeing the Three Characteristics of dukkha, anicca and anatta. We then attain freedom from rebirth and the permanent peace and happiness of Nibbana.

Two Roots

Destroying the roots

The two roots in paticca samupadda are avijja and tanha which keep us bound to endless rebirth in samsara.

Therefore, these two roots must be cut off or destroyed in order for us to attain liberation from suffering. This is done by the practice of concentration and insight meditation (samatha and vipassana bhavana).

With this practice, we can realize the true nature of existence by seeing the Three Characteristics of dukkha, anicca and anatta. We then attain freedom from rebirth and the permanent peace and happiness of Nibbana.

Three RoundsPaticca Samuppada Vattani

• Kilesa vatta – Round of defilementsAvijjaTanha Upadana

• Kamma vatta – Round of volitional activitiesSankhara Kamma bhava (volitional process)

• Vipaka vatta – Round of resultants Viññana Vedana Upapatti bhava (rebirth process) Jati Jara-marana

Three RoundsPaticca Samuppada Vattani

• Kilesa vatta – Round of defilementsAvijjaTanha Upadana

• Kamma vatta – Round of volitional activitiesSankhara Kamma bhava (volitional process)

• Vipaka vatta – Round of resultants Viññana Vedana Upapatti bhava (rebirth process) Jati Jara-marana

Three RoundsPaticca Samuppada Vattani

• Kilesa vatta – Round of defilementsAvijjaTanha Upadana

• Kamma vatta – Round of volitional activitiesSankhara Kamma bhava (volitional process)

• Vipaka vatta – Round of resultants Viññana Vedana Upapatti bhava (rebirth process) Jati Jara-marana

Three RoundsPaticca Samuppada Vattani

• Kilesa vatta – Round of defilementsAvijjaTanha Upadana

• Kamma vatta – Round of volitional activitiesSankhara Kamma bhava (volitional process)

• Vipaka vatta – Round of resultants Viññana, nama-rupa, salayatana Phassa, vedana Upapatti bhava (rebirth process) Jati Jara-marana

Three RoundsAvijja Past life

Sankhara Kamma

Vinnana

Nama-rupa Present life

Salayatana Vipaka

Phassa

Vedana

Tanha Present life

Upadana Kamma

Kamma bhava

Upapatti bhava Future life

Jati Vipaka

Jara-marana

Kilesa vatta

Kamma vatta

Vipaka vatta

Three RoundsAvijja Past life

Sankhara Kamma

Vinnana

Nama-rupa Present life

Salayatana Vipaka

Phassa

Vedana

Tanha Present life

Upadana Kamma

Kamma bhava

Upapatti bhava Future life

Jati Vipaka

Jara-marana

Kilesa vatta

Kamma vatta

Vipaka vatta

Three RoundsAvijja Past life

Sankhara Kamma

Vinnana

Nama-rupa Present life

Salayatana Vipaka

Phassa

Vedana

Tanha Present life

Upadana Kamma

Kamma bhava

Upapatti bhava Future life

Jati Vipaka

Jara-marana

Kilesa vatta

Kamma vatta

Vipaka vatta

Three RoundsAvijja Past life

Sankhara Kamma

Vinnana

Nama-rupa Present life

Salayatana Vipaka

Phassa

Vedana

Tanha Present life

Upadana Kamma

Kamma bhava

Upapatti bhava Future life

Jati Vipaka

Jara-marana

Kilesa vatta

Kamma vatta

Vipaka vatta

Three Rounds

Paticca Samuppada Vattani

‘Vatta’ means going round and round like the rotation of a wheel. Paticca samuppada can be sub-divided into ‘three rounds’ or ‘three vattas’.

The first segment is the round of defilements or kilesa vatta. It is comprised of ignorance (avijja), craving (tanha) and clinging (upadana), as these are defilements.

The second segment is the round of volitional activities or kamma vatta. It is comprised of kammic formations (sankhara) and the volitional process of becoming (kamma bhava), as these are volitional activities.

Three Rounds

Paticca Samuppada Vattani

‘Vatta’ means going round and round like the rotation of a wheel. Paticca samuppada can be sub-divided into ‘three rounds’ or ‘three vattas’.

The first segment is the round of defilements or kilesa vatta. It is comprised of ignorance (avijja), craving (tanha) and clinging (upadana), as these are defilements.

The second segment is the round of volitional activities or kamma vatta. It is comprised of kammic formations (sankhara) and the volitional process of becoming (kamma bhava), as these are volitional activities.

Three Rounds

Paticca Samuppada Vattani

‘Vatta’ means going round and round like the rotation of a wheel. Paticca samuppada can be sub-divided into ‘three rounds’ or ‘three vattas’.

The first segment is the round of defilements or kilesa vatta. It is comprised of ignorance (avijja), craving (tanha) and clinging (upadana), as these are defilements.

The second segment is the round of volitional activities or kamma vatta. It is comprised of kammic formations (sankhara) and the volitional process of becoming (kamma bhava), as these are volitional activities.

Three Rounds

The third segment is the round of resultants or vipaka vatta. It is comprised of rebirth consciousness (vinnana), mind-body (nama-rupa), six sense bases (salayatana), contact (phassa), feelings (vedana), the rebirth process of becoming (upapatti bhava), birth (jati) and decay, suffering and death (jara-marana), as these are all resultants.

Three Rounds

Kilesa vatta - round of defilements

Kilesa vatta gives rise to kamma vatta. In the past, because of avijja, we have tanha to sense objects. When tanha is not controlled, it becomes upadana.

Therefore, due to avijja, tanha and upadana, we perform sankara and kamma bhava. This is how kilesa vatta gives rise to kamma vatta.

Three Rounds

Kilesa vatta - round of defilements

Kilesa vatta gives rise to kamma vatta. In the past, because of avijja, we have tanha to sense objects. When tanha is not controlled, it becomes upadana.

Therefore, due to avijja, tanha and upadana, we perform sankara and kamma bhava. This is how kilesa vatta gives rise to kamma vatta.

Three Rounds

Kilesa vatta - round of defilements

Kilesa vatta gives rise to kamma vatta. In the past, because of avijja, we have tanha to sense objects. When tanha is not controlled, it becomes upadana.

Therefore, due to avijja, tanha and upadana, we perform sankara and kamma bhava. This is how kilesa vatta gives rise to kamma vatta.

Three Rounds

Kamma vatta - round of volitional activities

Kamma vatta gives rise to vipaka vatta. Because of sankara and kamma bhava in the past life, upapatti bhava, vinnana, nama-rupa, salayatana, phassa, vedana, jati and jara-marana will arise in the present life.

Therefore, due to sankara and kamma bhava, we are reborn again in this life. This is how kamma vatta gives rise to vipaka vatta.

Three Rounds

Kamma vatta - round of volitional activities

Kamma vatta gives rise to vipaka vatta. Because of sankara and kamma bhava in the past life, upapatti bhava, vinnana, nama-rupa, salayatana, phassa, vedana, jati and jara-marana will arise in the present life.

Therefore, due to sankara and kamma bhava, we are reborn again in this life. This is how kamma vatta gives rise to vipaka vatta.

Three Rounds

Kamma vatta - round of volitional activities

Kamma vatta gives rise to vipaka vatta. Because of sankara and kamma bhava in the past life, upapatti bhava, vinnana, nama-rupa, salayatana, phassa, vedana, jati and jara-marana will arise in the present life.

Therefore, due to sankara and kamma bhava, we are reborn again in this life. This is how kamma vatta gives rise to vipaka vatta.

Three Rounds

Vipaka vatta - round of resultants

Vipaka vatta gives rise to kilesa vatta. In this life, vinanna is accompanied with avijja, tanha and upadana as latent defilements (anusaya kilesas). And because of salayatana, we are in contact with sense objects, and phassa and vedana arises. As a result, the anusaya kilesas will then arise as full-fledged kilesas.

Therefore, due to rebirth, the kilesas will again arise. This is how vipaka vatta gives rise to kilesa vatta.

Three Rounds

Vipaka vatta - round of resultants

Vipaka vatta gives rise to kilesa vatta. In this life, vinanna is accompanied with avijja, tanha and upadana as latent defilements (anusaya kilesas). And because of salayatana, we are in contact with sense objects, and phassa and vedana arises. As a result, the anusaya kilesas will then arise as full-fledged kilesas.

Therefore, due to rebirth, the kilesas will again arise. This is how vipaka vatta gives rise to kilesa vatta.

Three Rounds

Vipaka vatta - round of resultants

Vipaka vatta gives rise to kilesa vatta. In this life, vinanna is accompanied with avijja, tanha and upadana as latent defilements (anusaya kilesas). And because of salayatana, we are in contact with sense objects, and phassa and vedana arises. As a result, the anusaya kilesas will then arise as full-fledged kilesas.

Therefore, due to rebirth, the kilesas will again arise. This is how vipaka vatta gives rise to kilesa vatta.

Three Rounds

The rounds of existence

Once again, as a result of kilesa vatta, kamma vatta arises. And as a result of kamma vatta, vipaka vatta arises. And as a result of vipaka vatta, kilesa vatta will again arise.

Therefore, the rounds of vatta will keep on turning and we will be endlessly reborn in samsara, until we destroy the twin roots of avijja and tanha and thereby attain liberation from suffering.

Three Rounds

The rounds of existence

Once again, as a result of kilesa vatta, kamma vatta arises. And as a result of kamma vatta, vipaka vatta arises. And as a result of vipaka vatta, kilesa vatta will again arise.

Therefore, the rounds of vatta will keep on turning and we will be endlessly reborn in samsara, until we destroy the twin roots of avijja and tanha and thereby attain liberation from suffering.

Four Divisions / Twenty Modes

1. Past causes – 5 Avijja, sankhara, tanha, upadana & bhava

2. Present effects – 5 Viññana, nama-rupa, salayatana, phassa & vedana

3. Present causes – 5 Tanha, upadana, bhava, avijja & sankhara

4. Future effects – 5 Viññana, nama-rupa, salayatana, phassa & vedana

Four Divisions / Twenty Modes

1. Past causes – 5 Avijja, sankhara, tanha, upadana & bhava

2. Present effects – 5 Viññana, nama-rupa, salayatana, phassa & vedana

3. Present causes – 5 Tanha, upadana, bhava, avijja & sankhara

4. Future effects – 5 Viññana, nama-rupa, salayatana, phassa & vedana

Four Divisions / Twenty Modes

1. Past causes – 5 Avijja, sankhara, tanha, upadana & bhava

2. Present effects – 5 Viññana, nama-rupa, salayatana, phassa & vedana

3. Present causes – 5 Tanha, upadana, bhava, avijja & sankhara

4. Future effects – 5 Viññana, nama-rupa, salayatana, phassa & vedana

Four Divisions / Twenty Modes

1. Past causes – 5 Avijja, sankhara, tanha, upadana & bhava

2. Present effects – 5 Viññana, nama-rupa, salayatana, phassa & vedana

3. Present causes – 5 Tanha, upadana, bhava, avijja & sankhara

4. Future effects – 5 Viññana, nama-rupa, salayatana, phassa & vedana

Four Divisions / Twenty Modes

1. Past causes – 5 Avijja, sankhara, tanha, upadana & bhava

2. Present effects – 5 Viññana, nama-rupa, salayatana, phassa & vedana

3. Present causes – 5 Tanha, upadana, bhava, avijja & sankhara

4. Future effects – 5 Viññana, nama-rupa, salayatana, phassa & vedana

Twenty Modes – Past CausesIgnorance Past causes

Kammic formations

Rebirth consciousness

Mind and matter

Six sense bases

Contact

Feeling

Craving Past causes

Clinging

Becoming

Birth

Decay, suffering and death

Twenty Modes – Present EffectsIgnorance

Kammic formations

Rebirth consciousness Present effects

Mind and matter

Six sense bases

Contact

Feeling

Craving

Clinging

Becoming

Birth

Decay, suffering and death

Twenty Modes – Present CausesIgnorance Present causes

Kammic formations

Rebirth consciousness

Mind and matter

Six sense bases

Contact

Feeling

Craving Present causes

Clinging

Becoming

Birth

Decay, suffering and death

Twenty Modes – Future EffectsIgnorance

Kammic formations

Rebirth consciousness Future effects

Mind and matter

Six sense bases

Contact

Feeling

Craving

Clinging

Becoming

Birth

Decay, suffering and death

Twenty Modes

The Twenty Modes are explained and categorized into the Four Divisions as such :

1. Past causes

In the Past life period, we see only avijja and sankhara as the Past causes. However, avijja is part of the Round of defilements (Kilesa vatta) as are tanha and upadana. Since these occur together in the same citta, tanha and upadana must also be included in Past causes.

Sankhara is part of the Round of volitional activities (Kamma vatta) as is kamma bhava. Therefore, bhava is also included in Past causes.

There are thus five Past causes of avijja, sankhara, tanha, upadana and bhava.

Twenty Modes

The Twenty Modes are explained and categorized into the Four Divisions as such :

1. Past causes

In the Past life period, we see only avijja and sankhara as the Past causes. However, avijja is part of the Round of defilements (Kilesa vatta) as are tanha and upadana. Since these occur together in the same citta, tanha and upadana must also be included in Past causes.

Sankhara is part of the Round of volitional activities (Kamma vatta) as is kamma bhava. Therefore, bhava is also included in Past causes.

There are thus five Past causes of avijja, sankhara, tanha, upadana and bhava.

Twenty Modes

The Twenty Modes are explained and categorized into the Four Divisions as such :

1. Past causes

In the Past life period, we see only avijja and sankhara as the Past causes. However, avijja is part of the Round of defilements (Kilesa vatta) as are tanha and upadana. Since these occur together in the same citta, tanha and upadana must also be included in Past causes.

Sankhara is part of the Round of volitional activities (Kamma vatta) as is kamma bhava. Therefore, bhava is also included in Past causes.

There are thus five Past causes of avijja, sankhara, tanha, upadana and bhava.

Twenty Modes

The Twenty Modes are explained and categorized into the Four Divisions as such :

1. Past causes

In the Past life period, we see only avijja and sankhara as the Past causes. However, avijja is part of the Round of defilements (Kilesa vatta) as are tanha and upadana. Since these occur together in the same citta, tanha and upadana must also be included in Past causes.

Sankhara is part of the Round of volitional activities (Kamma vatta) as is kamma bhava. Therefore, bhava is also included in Past causes.

There are thus five Past causes of avijja, sankhara, tanha, upadana and bhava.

Twenty Modes

2. Present effects

Due to the causes of the Past life period, rebirth takes place in the present life.

Therefore, there are five Present effects of vinnana, nama-rupa, salayatana, phassa and vedana that arise in the Present life period, representing the being that comes into existence.

Twenty Modes

2. Present effects

Due to the causes of the Past life period, rebirth takes place in the present life.

Therefore, there are five Present effects of vinnana, nama-rupa, salayatana, phassa and vedana that arise in the Present life period, representing the being that comes into existence.

Twenty Modes

3. Present causes

In the Present life period, tanha, upadana and bhava are the Present causes for future rebirth.

As explained above, when there is tanha and upadana, avijja is also implicitly included. Also, sankhara must be grouped together with kamma bhava.

Therefore, the five Present causes are tanha, upadana, bhava, avijja and sankhara.

Twenty Modes

3. Present causes

In the Present life period, tanha, upadana and bhava are the Present causes for future rebirth.

As explained above, when there is tanha and upadana, avijja is also implicitly included. Also, sankhara must be grouped together with kamma bhava.

Therefore, the five Present causes are tanha, upadana, bhava, avijja and sankhara.

Twenty Modes

3. Present causes

In the Present life period, tanha, upadana and bhava are the Present causes for future rebirth.

As explained above, when there is tanha and upadana, avijja is also implicitly included. Also, sankhara must be grouped together with kamma bhava.

Therefore, the five Present causes are tanha, upadana, bhava, avijja and sankhara.

Twenty Modes

4. Future effects

In the Future life period, there is only jati and jara-marana, representing birth, decay and death respectively. The being that has come into existence is composed of vinnana, nama-rupa, salayatana, phassa and vedana.

Thus, vinnana, nama-rupa, salayatana, phassa and vedana are the five Future effects.

Note : Although Paticca Samuppada states that one cause gives rise to one effect, which in-turn becomes the cause to give rise to another effect, there are actually many causes taking place at the same time likewise giving rise to many effects, etc. as shown in Patthana naya.

Twenty Modes

4. Future effects

In the Future life period, there is only jati and jara-marana, representing birth, decay and death respectively. The being that has come into existence is composed of vinnana, nama-rupa, salayatana, phassa and vedana.

Thus, vinnana, nama-rupa, salayatana, phassa and vedana are the five Future effects.

Note : Although Paticca Samuppada states that one cause gives rise to one effect, which in-turn becomes the cause to give rise to another effect, there are actually many causes taking place at the same time likewise giving rise to many effects, etc. as shown in Patthana naya.

Twenty Modes

4. Future effects

In the Future life period, there is only jati and jara-marana, representing birth, decay and death respectively. The being that has come into existence is composed of vinnana, nama-rupa, salayatana, phassa and vedana.

Thus, vinnana, nama-rupa, salayatana, phassa and vedana are the five Future effects.

Note : Although Paticca Samuppada states that one cause gives rise to one effect, which in-turn becomes the cause to give rise to another effect, there are actually many causes taking place at the same time likewise giving rise to many effects, etc. as shown in Patthana naya.

The 12 links of Dependent Origination

Ignorance Avijja

Kammic formations Sankhara

Rebirth consciousness Vinnana

Mind and matter Nama-rupa

Six sense bases Salayatana

Contact Phassa

Feeling Vedana

Craving Tanha

Clinging Upadana

Becoming Bhava

Birth Jati

Decay, suffering, death Jara-marana

The 12 links of Dependent Origination

Avijja paccaya sankhara

Sankhara paccaya viññanam 

Viññana paccaya namarupam

Namarupa paccaya salayatanam

Salayatana paccaya phasso

Phassa paccaya vedana

Vedana paccaya tanha

Tanha paccaya upadanam

Upadana paccaya bhavo

Bhava paccaya jati Jati paccaya jara-maranam

       

The 12 links of Dependent Origination

Ignorance Avijja

Kammic formations Sankhara

Rebirth consciousness Vinnana

Mind and matter Nama-rupa

Six sense bases Salayatana

Contact Phassa

Feeling Vedana

Craving Tanha

Clinging Upadana

Becoming Bhava

Birth Jati

Decay, suffering, death Jara-marana

The 12 links of Dependent Origination

Depending on ignorance arises kammic formations.Avijja paccaya sankhara.

Ignorance or avijja, conditions kammic formations or sankhara, to arise, ie. sankhara arises as a consequence of avijja. Avijja is essentially the cetasika moha, implicitly present in the 12 akusala cittas.

It obscures perception of the true nature of things, causing the inability to see anicca, dukkha and anatta.

According to the Suttanta method, avijja is ignorance of the Four Noble Truths. According to the Abhidhamma method, avijja is ignorance of eight things : the Four Noble Truths, the pre-natal past, the post-mortem future, the past and future together, and Dependent Origination.

The 12 links of Dependent Origination

Depending on ignorance arises kammic formations.Avijja paccaya sankhara.

Ignorance or avijja, conditions kammic formations or sankhara, to arise, ie. sankhara arises as a consequence of avijja. Avijja is essentially the cetasika moha, implicitly present in the 12 akusala cittas.

It obscures perception of the true nature of things, causing the inability to see anicca, dukkha and anatta.

According to the Suttanta method, avijja is ignorance of the Four Noble Truths. According to the Abhidhamma method, avijja is ignorance of eight things : the Four Noble Truths, the pre-natal past, the post-mortem future, the past and future together, and Dependent Origination.

The 12 links of Dependent Origination

Depending on ignorance arises kammic formations.Avijja paccaya sankhara.

Ignorance or avijja, conditions kammic formations or sankhara, to arise, ie. sankhara arises as a consequence of avijja. Avijja is essentially the cetasika moha, implicitly present in the 12 akusala cittas.

It obscures perception of the true nature of things, causing the inability to see anicca, dukkha and anatta.

According to the Suttanta method, avijja is ignorance of the Four Noble Truths. According to the Abhidhamma method, avijja is ignorance of eight things : the Four Noble Truths, the pre-natal past, the post-mortem future, the past and future together, and Dependent Origination.

The 12 links of Dependent Origination

Depending on ignorance arises kammic formations.Avijja paccaya sankhara.

Ignorance or avijja, conditions kammic formations or sankhara, to arise, ie. sankhara arises as a consequence of avijja. Avijja is essentially the cetasika moha, implicitly present in the 12 akusala cittas.

It obscures perception of the true nature of things, causing the inability to see anicca, dukkha and anatta.

According to the Suttanta method, avijja is ignorance of the Four Noble Truths. According to the Abhidhamma method, avijja is ignorance of eight things : the Four Noble Truths, the pre-natal past, the post-mortem future, the past and future together, and Dependent Origination.

The 12 links of Dependent Origination

While a being is still with avijja, all intentional actions carry kammic potential for results in the future. Avijja is predominant in all unwholesome activity, while it is latent in all mundane wholesome activities. Therefore, avijja is the chief condition for sankhara.

In this context, sankhara means the 29 rebirth producing cittas which are the 12 akusala cittas and the 17 lokiya kusala cittas.

The 12 links of Dependent Origination

While a being is still with avijja, all intentional actions carry kammic potential for results in the future. Avijja is predominant in all unwholesome activity, while it is latent in all mundane wholesome activities. Therefore, avijja is the chief condition for sankhara.

In this context, sankhara means the 29 rebirth producing cittas which are the 12 akusala cittas and the 17 lokiya kusala cittas.

The 12 links of Dependent Origination

12 Akusala cittas

These are the 12 demeritorious volitional formations (apunnabhisankhara).

17 Lokiya kusala cittas

a) The meritorious volitional formations (punnabhisankhara) consisting of the 8 great wholesome cittas and the 5 wholesome fine material cittas.b) The imperturbable volitional formations (anenjabhisankhara) consisting of the 4 wholesome immaterial jhana cittas.

54 Kamavacara 15 Rupavacara 12 Arupavacara 8/40 Lokuttara

5 Kusala 5 Vipaka 5 Kriya

1.1st Jhana – Vitaka + Vic + Piti + Sukha + Eka 2.2nd Jhana – Vicara + Piti + Sukha + Eka 3.3rd Jhana – Piti + Sukha + Eka 4.4th Jhana – Sukha + Ekagatta 5.5th Jhana – Ekagatta + Upekkha

4/20 Magga

1.Sotappati path 2.Sakadagami path 3.Anagami path 4.Arahatta path

4/20 Phala

1.Sotappati fruit 2.Sakadagami fruit 3.Anagami fruit 4.Arahatta fruit

1.Unprompted } accompanied } connected with 2.Prompted } by pleasure } wrong view 3.Unprompted } accompanied } disconnected with 4.Prompted } by pleasure } wrong view 5.Unprompted } accompanied } connected with 6.Prompted } by indifference } wrong view 7.Unprompted } accompanied } disconnected with 8.Prompted } by indifference } wrong view

1.Unprompted } accompanied by displeasure 2.Prompted } connected with ill-will

1.Accomp. by indiff. connected with doubt 2.Accomp. by indiff. connected with restlessness

1.Concentration – Infinity of Space 2.Concentration – Infinity of Consciousness 3.Concentration – Nothingness 4.Concentration – Neither Perception nor Non-Perception

7 Akusala Vipaka

8 Kusala 8 Vipaka 8 Kriya

1.Eye consc. } 2.Ear consc. } accompanied 3.Nose consc. } by indifference 4.Tongue consc. } 5.Body consc. accomp. by pain 6.Rec. consc.accomp. by indiff. 7.Investigating consc. accomp. by indiff.

States of Consciousness Cittas 89/121

1.5-sense door adverting consc. accomp. by indiff. 2.Mind door adverting consc. accomp. by indiff. 3.Smile producing consc. accomp by joy (Buddha & arahants)

1.Eye consc. } 2.Ear consc. } accompanied 3.Nose consc. } by indifference 4.Tongue consc. } 5.Body consc. accomp. by pleasure 6.Receiving consc. accomp. by indiff. 7.Investigating consc. accomp. by indiff. 8.Investigating consc. accomp. by pleasure

12 Akusala 18 Ahetuka 24 Sobhana

8 Lobha 2 Dosa 2 Moha

4 Kusala 4 Vipaka 4 Kriya

1.Unprompted } accompanied } associated with 2.Prompted } by pleasure } wisdom (knowledge) 3.Unprompted } accompanied } disassociated with 4.Prompted } by pleasure } wisdom (knowledge) 5.Unprompted } accompanied } associated with 6.Prompted } by indifference } wisdom (knowledge) 7.Unprompted } accompanied } disassociated with 8.Prompted } by indifference } wisdom (knowledge)

8 Kusala Vipaka 3 Kriya

The 12 links of Dependent Origination

12 Akusala cittas

These are the 12 demeritorious volitional formations (apunnabhisankhara).

17 Lokiya kusala cittas

a) The meritorious volitional formations (punnabhisankhara) consisting of the 8 great wholesome cittas and the 5 wholesome fine material cittas.b) The imperturbable volitional formations (anenjabhisankhara) consisting of the 4 wholesome immaterial jhana cittas.

54 Kamavacara 15 Rupavacara 12 Arupavacara 8/40 Lokuttara

5 Kusala 5 Vipaka 5 Kriya

1.1st Jhana – Vitaka + Vic + Piti + Sukha + Eka 2.2nd Jhana – Vicara + Piti + Sukha + Eka 3.3rd Jhana – Piti + Sukha + Eka 4.4th Jhana – Sukha + Ekagatta 5.5th Jhana – Ekagatta + Upekkha

4/20 Magga

1.Sotappati path 2.Sakadagami path 3.Anagami path 4.Arahatta path

4/20 Phala

1.Sotappati fruit 2.Sakadagami fruit 3.Anagami fruit 4.Arahatta fruit

1.Unprompted } accompanied } connected with 2.Prompted } by pleasure } wrong view 3.Unprompted } accompanied } disconnected with 4.Prompted } by pleasure } wrong view 5.Unprompted } accompanied } connected with 6.Prompted } by indifference } wrong view 7.Unprompted } accompanied } disconnected with 8.Prompted } by indifference } wrong view

1.Unprompted } accompanied by displeasure 2.Prompted } connected with ill-will

1.Accomp. by indiff. connected with doubt 2.Accomp. by indiff. connected with restlessness

1.Concentration – Infinity of Space 2.Concentration – Infinity of Consciousness 3.Concentration – Nothingness 4.Concentration – Neither Perception nor Non-Perception

7 Akusala Vipaka

8 Kusala 8 Vipaka 8 Kriya

1.Eye consc. } 2.Ear consc. } accompanied 3.Nose consc. } by indifference 4.Tongue consc. } 5.Body consc. accomp. by pain 6.Rec. consc.accomp. by indiff. 7.Investigating consc. accomp. by indiff.

States of Consciousness Cittas 89/121

1.5-sense door adverting consc. accomp. by indiff. 2.Mind door adverting consc. accomp. by indiff. 3.Smile producing consc. accomp by joy (Buddha & arahants)

1.Eye consc. } 2.Ear consc. } accompanied 3.Nose consc. } by indifference 4.Tongue consc. } 5.Body consc. accomp. by pleasure 6.Receiving consc. accomp. by indiff. 7.Investigating consc. accomp. by indiff. 8.Investigating consc. accomp. by pleasure

12 Akusala 18 Ahetuka 24 Sobhana

8 Lobha 2 Dosa 2 Moha

4 Kusala 4 Vipaka 4 Kriya

1.Unprompted } accompanied } associated with 2.Prompted } by pleasure } wisdom (knowledge) 3.Unprompted } accompanied } disassociated with 4.Prompted } by pleasure } wisdom (knowledge) 5.Unprompted } accompanied } associated with 6.Prompted } by indifference } wisdom (knowledge) 7.Unprompted } accompanied } disassociated with 8.Prompted } by indifference } wisdom (knowledge)

8 Kusala Vipaka 3 Kriya

The 12 links of Dependent Origination

12 Akusala cittas

These are the 12 demeritorious volitional formations (apunnabhisankhara).

17 Lokiya kusala cittas

a) The meritorious volitional formations (punnabhisankhara) consisting of the 8 great wholesome cittas and the 5 wholesome fine material cittas.b) The imperturbable volitional formations (anenjabhisankhara) consisting of the 4 wholesome immaterial jhana cittas.

54 Kamavacara 15 Rupavacara 12 Arupavacara 8/40 Lokuttara

5 Kusala 5 Vipaka 5 Kriya

1.1st Jhana – Vitaka + Vic + Piti + Sukha + Eka 2.2nd Jhana – Vicara + Piti + Sukha + Eka 3.3rd Jhana – Piti + Sukha + Eka 4.4th Jhana – Sukha + Ekagatta 5.5th Jhana – Ekagatta + Upekkha

4/20 Magga

1.Sotappati path 2.Sakadagami path 3.Anagami path 4.Arahatta path

4/20 Phala

1.Sotappati fruit 2.Sakadagami fruit 3.Anagami fruit 4.Arahatta fruit

1.Unprompted } accompanied } connected with 2.Prompted } by pleasure } wrong view 3.Unprompted } accompanied } disconnected with 4.Prompted } by pleasure } wrong view 5.Unprompted } accompanied } connected with 6.Prompted } by indifference } wrong view 7.Unprompted } accompanied } disconnected with 8.Prompted } by indifference } wrong view

1.Unprompted } accompanied by displeasure 2.Prompted } connected with ill-will

1.Accomp. by indiff. connected with doubt 2.Accomp. by indiff. connected with restlessness

1.Concentration – Infinity of Space 2.Concentration – Infinity of Consciousness 3.Concentration – Nothingness 4.Concentration – Neither Perception nor Non-Perception

7 Akusala Vipaka

8 Kusala 8 Vipaka 8 Kriya

1.Eye consc. } 2.Ear consc. } accompanied 3.Nose consc. } by indifference 4.Tongue consc. } 5.Body consc. accomp. by pain 6.Rec. consc.accomp. by indiff. 7.Investigating consc. accomp. by indiff.

States of Consciousness Cittas 89/121

1.5-sense door adverting consc. accomp. by indiff. 2.Mind door adverting consc. accomp. by indiff. 3.Smile producing consc. accomp by joy (Buddha & arahants)

1.Eye consc. } 2.Ear consc. } accompanied 3.Nose consc. } by indifference 4.Tongue consc. } 5.Body consc. accomp. by pleasure 6.Receiving consc. accomp. by indiff. 7.Investigating consc. accomp. by indiff. 8.Investigating consc. accomp. by pleasure

12 Akusala 18 Ahetuka 24 Sobhana

8 Lobha 2 Dosa 2 Moha

4 Kusala 4 Vipaka 4 Kriya

1.Unprompted } accompanied } associated with 2.Prompted } by pleasure } wisdom (knowledge) 3.Unprompted } accompanied } disassociated with 4.Prompted } by pleasure } wisdom (knowledge) 5.Unprompted } accompanied } associated with 6.Prompted } by indifference } wisdom (knowledge) 7.Unprompted } accompanied } disassociated with 8.Prompted } by indifference } wisdom (knowledge)

8 Kusala Vipaka 3 Kriya

54 Kamavacara 15 Rupavacara 12 Arupavacara 8/40 Lokuttara

5 Kusala 5 Vipaka 5 Kriya

1.1st Jhana – Vitaka + Vic + Piti + Sukha + Eka 2.2nd Jhana – Vicara + Piti + Sukha + Eka 3.3rd Jhana – Piti + Sukha + Eka 4.4th Jhana – Sukha + Ekagatta 5.5th Jhana – Ekagatta + Upekkha

4/20 Magga

1.Sotappati path 2.Sakadagami path 3.Anagami path 4.Arahatta path

4/20 Phala

1.Sotappati fruit 2.Sakadagami fruit 3.Anagami fruit 4.Arahatta fruit

1.Unprompted } accompanied } connected with 2.Prompted } by pleasure } wrong view 3.Unprompted } accompanied } disconnected with 4.Prompted } by pleasure } wrong view 5.Unprompted } accompanied } connected with 6.Prompted } by indifference } wrong view 7.Unprompted } accompanied } disconnected with 8.Prompted } by indifference } wrong view

1.Unprompted } accompanied by displeasure 2.Prompted } connected with ill-will

1.Accomp. by indiff. connected with doubt 2.Accomp. by indiff. connected with restlessness

1.Concentration – Infinity of Space 2.Concentration – Infinity of Consciousness 3.Concentration – Nothingness 4.Concentration – Neither Perception nor Non-Perception

7 Akusala Vipaka

8 Kusala 8 Vipaka 8 Kriya

1.Eye consc. } 2.Ear consc. } accompanied 3.Nose consc. } by indifference 4.Tongue consc. } 5.Body consc. accomp. by pain 6.Rec. consc.accomp. by indiff. 7.Investigating consc. accomp. by indiff.

States of Consciousness Cittas 89/121

1.5-sense door adverting consc. accomp. by indiff. 2.Mind door adverting consc. accomp. by indiff. 3.Smile producing consc. accomp by joy (Buddha & arahants)

1.Eye consc. } 2.Ear consc. } accompanied 3.Nose consc. } by indifference 4.Tongue consc. } 5.Body consc. accomp. by pleasure 6.Receiving consc. accomp. by indiff. 7.Investigating consc. accomp. by indiff. 8.Investigating consc. accomp. by pleasure

12 Akusala 18 Ahetuka 24 Sobhana

8 Lobha 2 Dosa 2 Moha

4 Kusala 4 Vipaka 4 Kriya

1.Unprompted } accompanied } associated with 2.Prompted } by pleasure } wisdom (knowledge) 3.Unprompted } accompanied } disassociated with 4.Prompted } by pleasure } wisdom (knowledge) 5.Unprompted } accompanied } associated with 6.Prompted } by indifference } wisdom (knowledge) 7.Unprompted } accompanied } disassociated with 8.Prompted } by indifference } wisdom (knowledge)

8 Kusala Vipaka 3 Kriya

29 rebirth producing cittas - sankhara

The 12 links of Dependent Origination

Ignorance Avijja

Kammic formations Sankhara

Rebirth consciousness Vinnana

Mind and matter Nama-rupa

Six sense bases Salayatana

Contact Phassa

Feeling Vedana

Craving Tanha

Clinging Upadana

Becoming Bhava

Birth Jati

Decay, suffering, death Jara-marana

The 12 links of Dependent Origination

Depending on kammic formations arises rebirth consciousness. Sankhara paccaya viññanam. 

Sankhara, or the 29 wholesome and unwholesome cittas, generates vipaka cittas throughout the life of the being. These are 32 lokiya vipaka cittas and are considered as vinnana, and are the results of the previous kammic formations.

12 Akusala cittas

These are the 12 demeritorious volitional formations (apunnabhisankhara).

Conditions the arising of 7 akusala vipaka cittas.

The 12 links of Dependent Origination

Depending on kammic formations arises rebirth consciousness. Sankhara paccaya viññanam. 

Sankhara, or the 29 wholesome and unwholesome cittas, generates vipaka cittas throughout the life of the being.

These are 32 lokiya vipaka cittas and are considered as vinnana, and are the results of the previous kammic formations.

12 Akusala cittas

These are the 12 demeritorious volitional formations (apunnabhisankhara).

Conditions the arising of 7 akusala vipaka cittas.

The 12 links of Dependent Origination

Depending on kammic formations arises rebirth consciousness. Sankhara paccaya viññanam. 

Sankhara, or the 29 wholesome and unwholesome cittas, generates vipaka cittas throughout the life of the being.

These are 32 lokiya vipaka cittas and are considered as vinnana, and are the results of the previous kammic formations.

12 Akusala cittas

These are the 12 demeritorious volitional formations (apunnabhisankhara).

Conditions the arising of 7 akusala vipaka cittas.

The 12 links of Dependent Origination

Depending on kammic formations arises rebirth consciousness. Sankhara paccaya viññanam. 

Sankhara, or the 29 wholesome and unwholesome cittas, generates vipaka cittas throughout the life of the being.

These are 32 lokiya vipaka cittas and are considered as vinnana, and are the results of the previous kammic formations.

12 Akusala cittas

These are the 12 demeritorious volitional formations (apunnabhisankhara).

Conditions the arising of 7 ahetuka akusala vipaka cittas.

54 Kamavacara 15 Rupavacara 12 Arupavacara 8/40 Lokuttara

5 Kusala 5 Vipaka 5 Kriya

1.1st Jhana – Vitaka + Vic + Piti + Sukha + Eka 2.2nd Jhana – Vicara + Piti + Sukha + Eka 3.3rd Jhana – Piti + Sukha + Eka 4.4th Jhana – Sukha + Ekagatta 5.5th Jhana – Ekagatta + Upekkha

4/20 Magga

1.Sotappati path 2.Sakadagami path 3.Anagami path 4.Arahatta path

4/20 Phala

1.Sotappati fruit 2.Sakadagami fruit 3.Anagami fruit 4.Arahatta fruit

1.Unprompted } accompanied } connected with 2.Prompted } by pleasure } wrong view 3.Unprompted } accompanied } disconnected with 4.Prompted } by pleasure } wrong view 5.Unprompted } accompanied } connected with 6.Prompted } by indifference } wrong view 7.Unprompted } accompanied } disconnected with 8.Prompted } by indifference } wrong view

1.Unprompted } accompanied by displeasure 2.Prompted } connected with ill-will

1.Accomp. by indiff. connected with doubt 2.Accomp. by indiff. connected with restlessness

1.Concentration – Infinity of Space 2.Concentration – Infinity of Consciousness 3.Concentration – Nothingness 4.Concentration – Neither Perception nor Non-Perception

7 Akusala Vipaka

8 Kusala 8 Vipaka 8 Kriya

1.Eye consc. } 2.Ear consc. } accompanied 3.Nose consc. } by indifference 4.Tongue consc. } 5.Body consc. accomp. by pain 6.Rec. consc.accomp. by indiff. 7.Investigating consc. accomp. by indiff.

States of Consciousness Cittas 89/121

1.5-sense door adverting consc. accomp. by indiff. 2.Mind door adverting consc. accomp. by indiff. 3.Smile producing consc. accomp by joy (Buddha & arahants)

1.Eye consc. } 2.Ear consc. } accompanied 3.Nose consc. } by indifference 4.Tongue consc. } 5.Body consc. accomp. by pleasure 6.Receiving consc. accomp. by indiff. 7.Investigating consc. accomp. by indiff. 8.Investigating consc. accomp. by pleasure

12 Akusala 18 Ahetuka 24 Sobhana

8 Lobha 2 Dosa 2 Moha

4 Kusala 4 Vipaka 4 Kriya

1.Unprompted } accompanied } associated with 2.Prompted } by pleasure } wisdom (knowledge) 3.Unprompted } accompanied } disassociated with 4.Prompted } by pleasure } wisdom (knowledge) 5.Unprompted } accompanied } associated with 6.Prompted } by indifference } wisdom (knowledge) 7.Unprompted } accompanied } disassociated with 8.Prompted } by indifference } wisdom (knowledge)

8 Kusala Vipaka 3 Kriya

54 Kamavacara 15 Rupavacara 12 Arupavacara 8/40 Lokuttara

5 Kusala 5 Vipaka 5 Kriya

1.1st Jhana – Vitaka + Vic + Piti + Sukha + Eka 2.2nd Jhana – Vicara + Piti + Sukha + Eka 3.3rd Jhana – Piti + Sukha + Eka 4.4th Jhana – Sukha + Ekagatta 5.5th Jhana – Ekagatta + Upekkha

4/20 Magga

1.Sotappati path 2.Sakadagami path 3.Anagami path 4.Arahatta path

4/20 Phala

1.Sotappati fruit 2.Sakadagami fruit 3.Anagami fruit 4.Arahatta fruit

1.Unprompted } accompanied } connected with 2.Prompted } by pleasure } wrong view 3.Unprompted } accompanied } disconnected with 4.Prompted } by pleasure } wrong view 5.Unprompted } accompanied } connected with 6.Prompted } by indifference } wrong view 7.Unprompted } accompanied } disconnected with 8.Prompted } by indifference } wrong view

1.Unprompted } accompanied by displeasure 2.Prompted } connected with ill-will

1.Accomp. by indiff. connected with doubt 2.Accomp. by indiff. connected with restlessness

1.Concentration – Infinity of Space 2.Concentration – Infinity of Consciousness 3.Concentration – Nothingness 4.Concentration – Neither Perception nor Non-Perception

7 Akusala Vipaka

8 Kusala 8 Vipaka 8 Kriya

1.Eye consc. } 2.Ear consc. } accompanied 3.Nose consc. } by indifference 4.Tongue consc. } 5.Body consc. accomp. by pain 6.Rec. consc.accomp. by indiff. 7.Investigating consc. accomp. by indiff.

States of Consciousness Cittas 89/121

1.5-sense door adverting consc. accomp. by indiff. 2.Mind door adverting consc. accomp. by indiff. 3.Smile producing consc. accomp by joy (Buddha & arahants)

1.Eye consc. } 2.Ear consc. } accompanied 3.Nose consc. } by indifference 4.Tongue consc. } 5.Body consc. accomp. by pleasure 6.Receiving consc. accomp. by indiff. 7.Investigating consc. accomp. by indiff. 8.Investigating consc. accomp. by pleasure

12 Akusala 18 Ahetuka 24 Sobhana

8 Lobha 2 Dosa 2 Moha

4 Kusala 4 Vipaka 4 Kriya

1.Unprompted } accompanied } associated with 2.Prompted } by pleasure } wisdom (knowledge) 3.Unprompted } accompanied } disassociated with 4.Prompted } by pleasure } wisdom (knowledge) 5.Unprompted } accompanied } associated with 6.Prompted } by indifference } wisdom (knowledge) 7.Unprompted } accompanied } disassociated with 8.Prompted } by indifference } wisdom (knowledge)

8 Kusala Vipaka 3 Kriya

The 12 links of Dependent Origination

17 Lokiya kusala cittas

a) The meritorious volitional formations (punnabhisankhara) consisting of the 8 great wholesome cittas and the 5 wholesome fine material cittas.Conditions the arising of 8 ahetuka kusala vipaka cittas, 8 maha vipaka cittas, and 5 rupavacara vipaka cittas.

54 Kamavacara 15 Rupavacara 12 Arupavacara 8/40 Lokuttara

5 Kusala 5 Vipaka 5 Kriya

1.1st Jhana – Vitaka + Vic + Piti + Sukha + Eka 2.2nd Jhana – Vicara + Piti + Sukha + Eka 3.3rd Jhana – Piti + Sukha + Eka 4.4th Jhana – Sukha + Ekagatta 5.5th Jhana – Ekagatta + Upekkha

4/20 Magga

1.Sotappati path 2.Sakadagami path 3.Anagami path 4.Arahatta path

4/20 Phala

1.Sotappati fruit 2.Sakadagami fruit 3.Anagami fruit 4.Arahatta fruit

1.Unprompted } accompanied } connected with 2.Prompted } by pleasure } wrong view 3.Unprompted } accompanied } disconnected with 4.Prompted } by pleasure } wrong view 5.Unprompted } accompanied } connected with 6.Prompted } by indifference } wrong view 7.Unprompted } accompanied } disconnected with 8.Prompted } by indifference } wrong view

1.Unprompted } accompanied by displeasure 2.Prompted } connected with ill-will

1.Accomp. by indiff. connected with doubt 2.Accomp. by indiff. connected with restlessness

1.Concentration – Infinity of Space 2.Concentration – Infinity of Consciousness 3.Concentration – Nothingness 4.Concentration – Neither Perception nor Non-Perception

7 Akusala Vipaka

8 Kusala 8 Vipaka 8 Kriya

1.Eye consc. } 2.Ear consc. } accompanied 3.Nose consc. } by indifference 4.Tongue consc. } 5.Body consc. accomp. by pain 6.Rec. consc.accomp. by indiff. 7.Investigating consc. accomp. by indiff.

States of Consciousness Cittas 89/121

1.5-sense door adverting consc. accomp. by indiff. 2.Mind door adverting consc. accomp. by indiff. 3.Smile producing consc. accomp by joy (Buddha & arahants)

1.Eye consc. } 2.Ear consc. } accompanied 3.Nose consc. } by indifference 4.Tongue consc. } 5.Body consc. accomp. by pleasure 6.Receiving consc. accomp. by indiff. 7.Investigating consc. accomp. by indiff. 8.Investigating consc. accomp. by pleasure

12 Akusala 18 Ahetuka 24 Sobhana

8 Lobha 2 Dosa 2 Moha

4 Kusala 4 Vipaka 4 Kriya

1.Unprompted } accompanied } associated with 2.Prompted } by pleasure } wisdom (knowledge) 3.Unprompted } accompanied } disassociated with 4.Prompted } by pleasure } wisdom (knowledge) 5.Unprompted } accompanied } associated with 6.Prompted } by indifference } wisdom (knowledge) 7.Unprompted } accompanied } disassociated with 8.Prompted } by indifference } wisdom (knowledge)

8 Kusala Vipaka 3 Kriya

54 Kamavacara 15 Rupavacara 12 Arupavacara 8/40 Lokuttara

5 Kusala 5 Vipaka 5 Kriya

1.1st Jhana – Vitaka + Vic + Piti + Sukha + Eka 2.2nd Jhana – Vicara + Piti + Sukha + Eka 3.3rd Jhana – Piti + Sukha + Eka 4.4th Jhana – Sukha + Ekagatta 5.5th Jhana – Ekagatta + Upekkha

4/20 Magga

1.Sotappati path 2.Sakadagami path 3.Anagami path 4.Arahatta path

4/20 Phala

1.Sotappati fruit 2.Sakadagami fruit 3.Anagami fruit 4.Arahatta fruit

1.Unprompted } accompanied } connected with 2.Prompted } by pleasure } wrong view 3.Unprompted } accompanied } disconnected with 4.Prompted } by pleasure } wrong view 5.Unprompted } accompanied } connected with 6.Prompted } by indifference } wrong view 7.Unprompted } accompanied } disconnected with 8.Prompted } by indifference } wrong view

1.Unprompted } accompanied by displeasure 2.Prompted } connected with ill-will

1.Accomp. by indiff. connected with doubt 2.Accomp. by indiff. connected with restlessness

1.Concentration – Infinity of Space 2.Concentration – Infinity of Consciousness 3.Concentration – Nothingness 4.Concentration – Neither Perception nor Non-Perception

7 Akusala Vipaka

8 Kusala 8 Vipaka 8 Kriya

1.Eye consc. } 2.Ear consc. } accompanied 3.Nose consc. } by indifference 4.Tongue consc. } 5.Body consc. accomp. by pain 6.Rec. consc.accomp. by indiff. 7.Investigating consc. accomp. by indiff.

States of Consciousness Cittas 89/121

1.5-sense door adverting consc. accomp. by indiff. 2.Mind door adverting consc. accomp. by indiff. 3.Smile producing consc. accomp by joy (Buddha & arahants)

1.Eye consc. } 2.Ear consc. } accompanied 3.Nose consc. } by indifference 4.Tongue consc. } 5.Body consc. accomp. by pleasure 6.Receiving consc. accomp. by indiff. 7.Investigating consc. accomp. by indiff. 8.Investigating consc. accomp. by pleasure

12 Akusala 18 Ahetuka 24 Sobhana

8 Lobha 2 Dosa 2 Moha

4 Kusala 4 Vipaka 4 Kriya

1.Unprompted } accompanied } associated with 2.Prompted } by pleasure } wisdom (knowledge) 3.Unprompted } accompanied } disassociated with 4.Prompted } by pleasure } wisdom (knowledge) 5.Unprompted } accompanied } associated with 6.Prompted } by indifference } wisdom (knowledge) 7.Unprompted } accompanied } disassociated with 8.Prompted } by indifference } wisdom (knowledge)

8 Kusala Vipaka 3 Kriya

The 12 links of Dependent Origination

17 Lokiya kusala cittas

a) The meritorious volitional formations (punnabhisankhara) consisting of the 8 great wholesome cittas and the 5 wholesome fine material cittas.Conditions the arising of 8 ahetuka kusala vipaka cittas, 8 maha vipaka cittas, and 5 rupavacara vipaka cittas.

b) The imperturbable volitional formations (anenjabhisankhara) consisting of the 4 wholesome immaterial jhana cittas.Conditions the arising of 4 arupavacara vipaka cittas.

54 Kamavacara 15 Rupavacara 12 Arupavacara 8/40 Lokuttara

5 Kusala 5 Vipaka 5 Kriya

1.1st Jhana – Vitaka + Vic + Piti + Sukha + Eka 2.2nd Jhana – Vicara + Piti + Sukha + Eka 3.3rd Jhana – Piti + Sukha + Eka 4.4th Jhana – Sukha + Ekagatta 5.5th Jhana – Ekagatta + Upekkha

4/20 Magga

1.Sotappati path 2.Sakadagami path 3.Anagami path 4.Arahatta path

4/20 Phala

1.Sotappati fruit 2.Sakadagami fruit 3.Anagami fruit 4.Arahatta fruit

1.Unprompted } accompanied } connected with 2.Prompted } by pleasure } wrong view 3.Unprompted } accompanied } disconnected with 4.Prompted } by pleasure } wrong view 5.Unprompted } accompanied } connected with 6.Prompted } by indifference } wrong view 7.Unprompted } accompanied } disconnected with 8.Prompted } by indifference } wrong view

1.Unprompted } accompanied by displeasure 2.Prompted } connected with ill-will

1.Accomp. by indiff. connected with doubt 2.Accomp. by indiff. connected with restlessness

1.Concentration – Infinity of Space 2.Concentration – Infinity of Consciousness 3.Concentration – Nothingness 4.Concentration – Neither Perception nor Non-Perception

7 Akusala Vipaka

8 Kusala 8 Vipaka 8 Kriya

1.Eye consc. } 2.Ear consc. } accompanied 3.Nose consc. } by indifference 4.Tongue consc. } 5.Body consc. accomp. by pain 6.Rec. consc.accomp. by indiff. 7.Investigating consc. accomp. by indiff.

States of Consciousness Cittas 89/121

1.5-sense door adverting consc. accomp. by indiff. 2.Mind door adverting consc. accomp. by indiff. 3.Smile producing consc. accomp by joy (Buddha & arahants)

1.Eye consc. } 2.Ear consc. } accompanied 3.Nose consc. } by indifference 4.Tongue consc. } 5.Body consc. accomp. by pleasure 6.Receiving consc. accomp. by indiff. 7.Investigating consc. accomp. by indiff. 8.Investigating consc. accomp. by pleasure

12 Akusala 18 Ahetuka 24 Sobhana

8 Lobha 2 Dosa 2 Moha

4 Kusala 4 Vipaka 4 Kriya

1.Unprompted } accompanied } associated with 2.Prompted } by pleasure } wisdom (knowledge) 3.Unprompted } accompanied } disassociated with 4.Prompted } by pleasure } wisdom (knowledge) 5.Unprompted } accompanied } associated with 6.Prompted } by indifference } wisdom (knowledge) 7.Unprompted } accompanied } disassociated with 8.Prompted } by indifference } wisdom (knowledge)

8 Kusala Vipaka 3 Kriya

54 Kamavacara 15 Rupavacara 12 Arupavacara 8/40 Lokuttara

5 Kusala 5 Vipaka 5 Kriya

1.1st Jhana – Vitaka + Vic + Piti + Sukha + Eka 2.2nd Jhana – Vicara + Piti + Sukha + Eka 3.3rd Jhana – Piti + Sukha + Eka 4.4th Jhana – Sukha + Ekagatta 5.5th Jhana – Ekagatta + Upekkha

4/20 Magga

1.Sotappati path 2.Sakadagami path 3.Anagami path 4.Arahatta path

4/20 Phala

1.Sotappati fruit 2.Sakadagami fruit 3.Anagami fruit 4.Arahatta fruit

1.Unprompted } accompanied } connected with 2.Prompted } by pleasure } wrong view 3.Unprompted } accompanied } disconnected with 4.Prompted } by pleasure } wrong view 5.Unprompted } accompanied } connected with 6.Prompted } by indifference } wrong view 7.Unprompted } accompanied } disconnected with 8.Prompted } by indifference } wrong view

1.Unprompted } accompanied by displeasure 2.Prompted } connected with ill-will

1.Accomp. by indiff. connected with doubt 2.Accomp. by indiff. connected with restlessness

1.Concentration – Infinity of Space 2.Concentration – Infinity of Consciousness 3.Concentration – Nothingness 4.Concentration – Neither Perception nor Non-Perception

7 Akusala Vipaka

8 Kusala 8 Vipaka 8 Kriya

1.Eye consc. } 2.Ear consc. } accompanied 3.Nose consc. } by indifference 4.Tongue consc. } 5.Body consc. accomp. by pain 6.Rec. consc.accomp. by indiff. 7.Investigating consc. accomp. by indiff.

States of Consciousness Cittas 89/121

1.5-sense door adverting consc. accomp. by indiff. 2.Mind door adverting consc. accomp. by indiff. 3.Smile producing consc. accomp by joy (Buddha & arahants)

1.Eye consc. } 2.Ear consc. } accompanied 3.Nose consc. } by indifference 4.Tongue consc. } 5.Body consc. accomp. by pleasure 6.Receiving consc. accomp. by indiff. 7.Investigating consc. accomp. by indiff. 8.Investigating consc. accomp. by pleasure

12 Akusala 18 Ahetuka 24 Sobhana

8 Lobha 2 Dosa 2 Moha

4 Kusala 4 Vipaka 4 Kriya

1.Unprompted } accompanied } associated with 2.Prompted } by pleasure } wisdom (knowledge) 3.Unprompted } accompanied } disassociated with 4.Prompted } by pleasure } wisdom (knowledge) 5.Unprompted } accompanied } associated with 6.Prompted } by indifference } wisdom (knowledge) 7.Unprompted } accompanied } disassociated with 8.Prompted } by indifference } wisdom (knowledge)

8 Kusala Vipaka 3 Kriya

The 12 links of Dependent Origination

The 32 lokiya vipaka cittas :

Akusala vipaka cittas - 7

7 akusala vipaka cittas.

54 Kamavacara 15 Rupavacara 12 Arupavacara 8/40 Lokuttara

5 Kusala 5 Vipaka 5 Kriya

1.1st Jhana – Vitaka + Vic + Piti + Sukha + Eka 2.2nd Jhana – Vicara + Piti + Sukha + Eka 3.3rd Jhana – Piti + Sukha + Eka 4.4th Jhana – Sukha + Ekagatta 5.5th Jhana – Ekagatta + Upekkha

4/20 Magga

1.Sotappati path 2.Sakadagami path 3.Anagami path 4.Arahatta path

4/20 Phala

1.Sotappati fruit 2.Sakadagami fruit 3.Anagami fruit 4.Arahatta fruit

1.Unprompted } accompanied } connected with 2.Prompted } by pleasure } wrong view 3.Unprompted } accompanied } disconnected with 4.Prompted } by pleasure } wrong view 5.Unprompted } accompanied } connected with 6.Prompted } by indifference } wrong view 7.Unprompted } accompanied } disconnected with 8.Prompted } by indifference } wrong view

1.Unprompted } accompanied by displeasure 2.Prompted } connected with ill-will

1.Accomp. by indiff. connected with doubt 2.Accomp. by indiff. connected with restlessness

1.Concentration – Infinity of Space 2.Concentration – Infinity of Consciousness 3.Concentration – Nothingness 4.Concentration – Neither Perception nor Non-Perception

7 Akusala Vipaka

8 Kusala 8 Vipaka 8 Kriya

1.Eye consc. } 2.Ear consc. } accompanied 3.Nose consc. } by indifference 4.Tongue consc. } 5.Body consc. accomp. by pain 6.Rec. consc.accomp. by indiff. 7.Investigating consc. accomp. by indiff.

States of Consciousness Cittas 89/121

1.5-sense door adverting consc. accomp. by indiff. 2.Mind door adverting consc. accomp. by indiff. 3.Smile producing consc. accomp by joy (Buddha & arahants)

1.Eye consc. } 2.Ear consc. } accompanied 3.Nose consc. } by indifference 4.Tongue consc. } 5.Body consc. accomp. by pleasure 6.Receiving consc. accomp. by indiff. 7.Investigating consc. accomp. by indiff. 8.Investigating consc. accomp. by pleasure

12 Akusala 18 Ahetuka 24 Sobhana

8 Lobha 2 Dosa 2 Moha

4 Kusala 4 Vipaka 4 Kriya

1.Unprompted } accompanied } associated with 2.Prompted } by pleasure } wisdom (knowledge) 3.Unprompted } accompanied } disassociated with 4.Prompted } by pleasure } wisdom (knowledge) 5.Unprompted } accompanied } associated with 6.Prompted } by indifference } wisdom (knowledge) 7.Unprompted } accompanied } disassociated with 8.Prompted } by indifference } wisdom (knowledge)

8 Kusala Vipaka 3 Kriya

The 12 links of Dependent Origination

The 32 lokiya vipaka cittas :

Akusala vipaka cittas - 7

7 akusala vipaka cittas.

Kusala vipaka cittas - 25

8 ahetuka kusala vipaka cittas, 8 maha vipaka cittas, 5 rupavacara vipaka cittas.

4 arupavacara vipaka cittas.

54 Kamavacara 15 Rupavacara 12 Arupavacara 8/40 Lokuttara

5 Kusala 5 Vipaka 5 Kriya

1.1st Jhana – Vitaka + Vic + Piti + Sukha + Eka 2.2nd Jhana – Vicara + Piti + Sukha + Eka 3.3rd Jhana – Piti + Sukha + Eka 4.4th Jhana – Sukha + Ekagatta 5.5th Jhana – Ekagatta + Upekkha

4/20 Magga

1.Sotappati path 2.Sakadagami path 3.Anagami path 4.Arahatta path

4/20 Phala

1.Sotappati fruit 2.Sakadagami fruit 3.Anagami fruit 4.Arahatta fruit

1.Unprompted } accompanied } connected with 2.Prompted } by pleasure } wrong view 3.Unprompted } accompanied } disconnected with 4.Prompted } by pleasure } wrong view 5.Unprompted } accompanied } connected with 6.Prompted } by indifference } wrong view 7.Unprompted } accompanied } disconnected with 8.Prompted } by indifference } wrong view

1.Unprompted } accompanied by displeasure 2.Prompted } connected with ill-will

1.Accomp. by indiff. connected with doubt 2.Accomp. by indiff. connected with restlessness

1.Concentration – Infinity of Space 2.Concentration – Infinity of Consciousness 3.Concentration – Nothingness 4.Concentration – Neither Perception nor Non-Perception

7 Akusala Vipaka

8 Kusala 8 Vipaka 8 Kriya

1.Eye consc. } 2.Ear consc. } accompanied 3.Nose consc. } by indifference 4.Tongue consc. } 5.Body consc. accomp. by pain 6.Rec. consc.accomp. by indiff. 7.Investigating consc. accomp. by indiff.

States of Consciousness Cittas 89/121

1.5-sense door adverting consc. accomp. by indiff. 2.Mind door adverting consc. accomp. by indiff. 3.Smile producing consc. accomp by joy (Buddha & arahants)

1.Eye consc. } 2.Ear consc. } accompanied 3.Nose consc. } by indifference 4.Tongue consc. } 5.Body consc. accomp. by pleasure 6.Receiving consc. accomp. by indiff. 7.Investigating consc. accomp. by indiff. 8.Investigating consc. accomp. by pleasure

12 Akusala 18 Ahetuka 24 Sobhana

8 Lobha 2 Dosa 2 Moha

4 Kusala 4 Vipaka 4 Kriya

1.Unprompted } accompanied } associated with 2.Prompted } by pleasure } wisdom (knowledge) 3.Unprompted } accompanied } disassociated with 4.Prompted } by pleasure } wisdom (knowledge) 5.Unprompted } accompanied } associated with 6.Prompted } by indifference } wisdom (knowledge) 7.Unprompted } accompanied } disassociated with 8.Prompted } by indifference } wisdom (knowledge)

8 Kusala Vipaka 3 Kriya

54 Kamavacara 15 Rupavacara 12 Arupavacara 8/40 Lokuttara

5 Kusala 5 Vipaka 5 Kriya

1.1st Jhana – Vitaka + Vic + Piti + Sukha + Eka 2.2nd Jhana – Vicara + Piti + Sukha + Eka 3.3rd Jhana – Piti + Sukha + Eka 4.4th Jhana – Sukha + Ekagatta 5.5th Jhana – Ekagatta + Upekkha

4/20 Magga

1.Sotappati path 2.Sakadagami path 3.Anagami path 4.Arahatta path

4/20 Phala

1.Sotappati fruit 2.Sakadagami fruit 3.Anagami fruit 4.Arahatta fruit

1.Unprompted } accompanied } connected with 2.Prompted } by pleasure } wrong view 3.Unprompted } accompanied } disconnected with 4.Prompted } by pleasure } wrong view 5.Unprompted } accompanied } connected with 6.Prompted } by indifference } wrong view 7.Unprompted } accompanied } disconnected with 8.Prompted } by indifference } wrong view

1.Unprompted } accompanied by displeasure 2.Prompted } connected with ill-will

1.Accomp. by indiff. connected with doubt 2.Accomp. by indiff. connected with restlessness

1.Concentration – Infinity of Space 2.Concentration – Infinity of Consciousness 3.Concentration – Nothingness 4.Concentration – Neither Perception nor Non-Perception

7 Akusala Vipaka

8 Kusala 8 Vipaka 8 Kriya

1.Eye consc. } 2.Ear consc. } accompanied 3.Nose consc. } by indifference 4.Tongue consc. } 5.Body consc. accomp. by pain 6.Rec. consc.accomp. by indiff. 7.Investigating consc. accomp. by indiff.

States of Consciousness Cittas 89/121

1.5-sense door adverting consc. accomp. by indiff. 2.Mind door adverting consc. accomp. by indiff. 3.Smile producing consc. accomp by joy (Buddha & arahants)

1.Eye consc. } 2.Ear consc. } accompanied 3.Nose consc. } by indifference 4.Tongue consc. } 5.Body consc. accomp. by pleasure 6.Receiving consc. accomp. by indiff. 7.Investigating consc. accomp. by indiff. 8.Investigating consc. accomp. by pleasure

12 Akusala 18 Ahetuka 24 Sobhana

8 Lobha 2 Dosa 2 Moha

4 Kusala 4 Vipaka 4 Kriya

1.Unprompted } accompanied } associated with 2.Prompted } by pleasure } wisdom (knowledge) 3.Unprompted } accompanied } disassociated with 4.Prompted } by pleasure } wisdom (knowledge) 5.Unprompted } accompanied } associated with 6.Prompted } by indifference } wisdom (knowledge) 7.Unprompted } accompanied } disassociated with 8.Prompted } by indifference } wisdom (knowledge)

8 Kusala Vipaka 3 Kriya

32 lokiya vipaka cittas

The 12 links of Dependent Origination

Sankhara also, produces vinnana, or rebirth consciousness, in the realm appropriate for the particular type of kamma to ripen. The rebirth-linking consciousness or patisandhi-citta can be one of 19 types :

1 Akusala vipaka santirana-citta (ahetuka, result of akusala kamma) 1 Kusala vipaka santirana-citta (ahetuka, result of kusala kamma) 8 Maha-vipakacittas (sahetuka, results of kamavacara kusala kamma) 5 Rupavacara vipakacittas (sahetuka, results of rupa-jhanacittas) 4 Arupavacara vipakacittas (sahetuka, results of arupa-jhanacittas)

The 12 links of Dependent Origination

Sankhara also, produces vinnana, or rebirth consciousness, in the realm appropriate for the particular type of kamma to ripen. The rebirth-linking consciousness or patisandhi-citta can be one of 19 types :

1 Akusala vipaka santirana-citta (ahetuka, result of akusala kamma) 1 Kusala vipaka santirana-citta (ahetuka, result of kusala kamma) 8 Maha-vipakacittas (sahetuka, results of kamavacara kusala kamma) 5 Rupavacara vipakacittas (sahetuka, results of rupa-jhanacittas) 4 Arupavacara vipakacittas (sahetuka, results of arupa-jhanacittas)

54 Kamavacara 15 Rupavacara 12 Arupavacara 8/40 Lokuttara

5 Kusala 5 Vipaka 5 Kriya

1.1st Jhana – Vitaka + Vic + Piti + Sukha + Eka 2.2nd Jhana – Vicara + Piti + Sukha + Eka 3.3rd Jhana – Piti + Sukha + Eka 4.4th Jhana – Sukha + Ekagatta 5.5th Jhana – Ekagatta + Upekkha

4/20 Magga

1.Sotappati path 2.Sakadagami path 3.Anagami path 4.Arahatta path

4/20 Phala

1.Sotappati fruit 2.Sakadagami fruit 3.Anagami fruit 4.Arahatta fruit

1.Unprompted } accompanied } connected with 2.Prompted } by pleasure } wrong view 3.Unprompted } accompanied } disconnected with 4.Prompted } by pleasure } wrong view 5.Unprompted } accompanied } connected with 6.Prompted } by indifference } wrong view 7.Unprompted } accompanied } disconnected with 8.Prompted } by indifference } wrong view

1.Unprompted } accompanied by displeasure 2.Prompted } connected with ill-will

1.Accomp. by indiff. connected with doubt 2.Accomp. by indiff. connected with restlessness

1.Concentration – Infinity of Space 2.Concentration – Infinity of Consciousness 3.Concentration – Nothingness 4.Concentration – Neither Perception nor Non-Perception

7 Akusala Vipaka

8 Kusala 8 Vipaka 8 Kriya

1.Eye consc. } 2.Ear consc. } accompanied 3.Nose consc. } by indifference 4.Tongue consc. } 5.Body consc. accomp. by pain 6.Rec. consc.accomp. by indiff. 7.Investigating consc. accomp. by indiff.

States of Consciousness Cittas 89/121

1.5-sense door adverting consc. accomp. by indiff. 2.Mind door adverting consc. accomp. by indiff. 3.Smile producing consc. accomp by joy (Buddha & arahants)

1.Eye consc. } 2.Ear consc. } accompanied 3.Nose consc. } by indifference 4.Tongue consc. } 5.Body consc. accomp. by pleasure 6.Receiving consc. accomp. by indiff. 7.Investigating consc. accomp. by indiff. 8.Investigating consc. accomp. by pleasure

12 Akusala 18 Ahetuka 24 Sobhana

8 Lobha 2 Dosa 2 Moha

4 Kusala 4 Vipaka 4 Kriya

1.Unprompted } accompanied } associated with 2.Prompted } by pleasure } wisdom (knowledge) 3.Unprompted } accompanied } disassociated with 4.Prompted } by pleasure } wisdom (knowledge) 5.Unprompted } accompanied } associated with 6.Prompted } by indifference } wisdom (knowledge) 7.Unprompted } accompanied } disassociated with 8.Prompted } by indifference } wisdom (knowledge)

8 Kusala Vipaka 3 Kriya

The 12 links of Dependent Origination

Sankhara also, produces vinnana, or rebirth consciousness, in the realm appropriate for the particular type of kamma to ripen. The rebirth-linking consciousness or patisandhi-citta can be one of 19 types :

1 Akusala vipaka santirana-citta (ahetuka, result of akusala kamma) 1 Kusala vipaka santirana-citta (ahetuka, result of kusala kamma) 8 Maha-vipakacittas (sahetuka, results of kamavacara kusala kamma) 5 Rupavacara vipakacittas (sahetuka, results of rupa-jhanacittas) 4 Arupavacara vipakacittas (sahetuka, results of arupa-jhanacittas)

54 Kamavacara 15 Rupavacara 12 Arupavacara 8/40 Lokuttara

5 Kusala 5 Vipaka 5 Kriya

1.1st Jhana – Vitaka + Vic + Piti + Sukha + Eka 2.2nd Jhana – Vicara + Piti + Sukha + Eka 3.3rd Jhana – Piti + Sukha + Eka 4.4th Jhana – Sukha + Ekagatta 5.5th Jhana – Ekagatta + Upekkha

4/20 Magga

1.Sotappati path 2.Sakadagami path 3.Anagami path 4.Arahatta path

4/20 Phala

1.Sotappati fruit 2.Sakadagami fruit 3.Anagami fruit 4.Arahatta fruit

1.Unprompted } accompanied } connected with 2.Prompted } by pleasure } wrong view 3.Unprompted } accompanied } disconnected with 4.Prompted } by pleasure } wrong view 5.Unprompted } accompanied } connected with 6.Prompted } by indifference } wrong view 7.Unprompted } accompanied } disconnected with 8.Prompted } by indifference } wrong view

1.Unprompted } accompanied by displeasure 2.Prompted } connected with ill-will

1.Accomp. by indiff. connected with doubt 2.Accomp. by indiff. connected with restlessness

1.Concentration – Infinity of Space 2.Concentration – Infinity of Consciousness 3.Concentration – Nothingness 4.Concentration – Neither Perception nor Non-Perception

7 Akusala Vipaka

8 Kusala 8 Vipaka 8 Kriya

1.Eye consc. } 2.Ear consc. } accompanied 3.Nose consc. } by indifference 4.Tongue consc. } 5.Body consc. accomp. by pain 6.Rec. consc.accomp. by indiff. 7.Investigating consc. accomp. by indiff.

States of Consciousness Cittas 89/121

1.5-sense door adverting consc. accomp. by indiff. 2.Mind door adverting consc. accomp. by indiff. 3.Smile producing consc. accomp by joy (Buddha & arahants)

1.Eye consc. } 2.Ear consc. } accompanied 3.Nose consc. } by indifference 4.Tongue consc. } 5.Body consc. accomp. by pleasure 6.Receiving consc. accomp. by indiff. 7.Investigating consc. accomp. by indiff. 8.Investigating consc. accomp. by pleasure

12 Akusala 18 Ahetuka 24 Sobhana

8 Lobha 2 Dosa 2 Moha

4 Kusala 4 Vipaka 4 Kriya

1.Unprompted } accompanied } associated with 2.Prompted } by pleasure } wisdom (knowledge) 3.Unprompted } accompanied } disassociated with 4.Prompted } by pleasure } wisdom (knowledge) 5.Unprompted } accompanied } associated with 6.Prompted } by indifference } wisdom (knowledge) 7.Unprompted } accompanied } disassociated with 8.Prompted } by indifference } wisdom (knowledge)

8 Kusala Vipaka 3 Kriya

The 12 links of Dependent Origination

Sankhara also, produces vinnana, or rebirth consciousness, in the realm appropriate for the particular type of kamma to ripen. The rebirth-linking consciousness or patisandhi-citta can be one of 19 types :

1 Akusala vipaka santirana-citta (ahetuka, result of akusala kamma) 1 Kusala vipaka santirana-citta (ahetuka, result of kusala kamma) 8 Maha-vipakacittas (sahetuka, results of kamavacara kusala kamma) 5 Rupavacara vipakacittas (sahetuka, results of rupa-jhanacittas) 4 Arupavacara vipakacittas (sahetuka, results of arupa-jhanacittas)

54 Kamavacara 15 Rupavacara 12 Arupavacara 8/40 Lokuttara

5 Kusala 5 Vipaka 5 Kriya

1.1st Jhana – Vitaka + Vic + Piti + Sukha + Eka 2.2nd Jhana – Vicara + Piti + Sukha + Eka 3.3rd Jhana – Piti + Sukha + Eka 4.4th Jhana – Sukha + Ekagatta 5.5th Jhana – Ekagatta + Upekkha

4/20 Magga

1.Sotappati path 2.Sakadagami path 3.Anagami path 4.Arahatta path

4/20 Phala

1.Sotappati fruit 2.Sakadagami fruit 3.Anagami fruit 4.Arahatta fruit

1.Unprompted } accompanied } connected with 2.Prompted } by pleasure } wrong view 3.Unprompted } accompanied } disconnected with 4.Prompted } by pleasure } wrong view 5.Unprompted } accompanied } connected with 6.Prompted } by indifference } wrong view 7.Unprompted } accompanied } disconnected with 8.Prompted } by indifference } wrong view

1.Unprompted } accompanied by displeasure 2.Prompted } connected with ill-will

1.Accomp. by indiff. connected with doubt 2.Accomp. by indiff. connected with restlessness

1.Concentration – Infinity of Space 2.Concentration – Infinity of Consciousness 3.Concentration – Nothingness 4.Concentration – Neither Perception nor Non-Perception

7 Akusala Vipaka

8 Kusala 8 Vipaka 8 Kriya

1.Eye consc. } 2.Ear consc. } accompanied 3.Nose consc. } by indifference 4.Tongue consc. } 5.Body consc. accomp. by pain 6.Rec. consc.accomp. by indiff. 7.Investigating consc. accomp. by indiff.

States of Consciousness Cittas 89/121

1.5-sense door adverting consc. accomp. by indiff. 2.Mind door adverting consc. accomp. by indiff. 3.Smile producing consc. accomp by joy (Buddha & arahants)

1.Eye consc. } 2.Ear consc. } accompanied 3.Nose consc. } by indifference 4.Tongue consc. } 5.Body consc. accomp. by pleasure 6.Receiving consc. accomp. by indiff. 7.Investigating consc. accomp. by indiff. 8.Investigating consc. accomp. by pleasure

12 Akusala 18 Ahetuka 24 Sobhana

8 Lobha 2 Dosa 2 Moha

4 Kusala 4 Vipaka 4 Kriya

1.Unprompted } accompanied } associated with 2.Prompted } by pleasure } wisdom (knowledge) 3.Unprompted } accompanied } disassociated with 4.Prompted } by pleasure } wisdom (knowledge) 5.Unprompted } accompanied } associated with 6.Prompted } by indifference } wisdom (knowledge) 7.Unprompted } accompanied } disassociated with 8.Prompted } by indifference } wisdom (knowledge)

8 Kusala Vipaka 3 Kriya

The 12 links of Dependent Origination

Sankhara also, produces vinnana, or rebirth consciousness, in the realm appropriate for the particular type of kamma to ripen. The rebirth-linking consciousness or patisandhi-citta can be one of 19 types :

1 Akusala vipaka santirana-citta (ahetuka, result of akusala kamma) 1 Kusala vipaka santirana-citta (ahetuka, result of kusala kamma) 8 Maha-vipakacittas (sahetuka, results of kamavacara kusala kamma) 5 Rupavacara vipakacittas (sahetuka, results of rupa-jhanacittas) 4 Arupavacara vipakacittas (sahetuka, results of arupa-jhanacittas)

54 Kamavacara 15 Rupavacara 12 Arupavacara 8/40 Lokuttara

5 Kusala 5 Vipaka 5 Kriya

1.1st Jhana – Vitaka + Vic + Piti + Sukha + Eka 2.2nd Jhana – Vicara + Piti + Sukha + Eka 3.3rd Jhana – Piti + Sukha + Eka 4.4th Jhana – Sukha + Ekagatta 5.5th Jhana – Ekagatta + Upekkha

4/20 Magga

1.Sotappati path 2.Sakadagami path 3.Anagami path 4.Arahatta path

4/20 Phala

1.Sotappati fruit 2.Sakadagami fruit 3.Anagami fruit 4.Arahatta fruit

1.Unprompted } accompanied } connected with 2.Prompted } by pleasure } wrong view 3.Unprompted } accompanied } disconnected with 4.Prompted } by pleasure } wrong view 5.Unprompted } accompanied } connected with 6.Prompted } by indifference } wrong view 7.Unprompted } accompanied } disconnected with 8.Prompted } by indifference } wrong view

1.Unprompted } accompanied by displeasure 2.Prompted } connected with ill-will

1.Accomp. by indiff. connected with doubt 2.Accomp. by indiff. connected with restlessness

1.Concentration – Infinity of Space 2.Concentration – Infinity of Consciousness 3.Concentration – Nothingness 4.Concentration – Neither Perception nor Non-Perception

7 Akusala Vipaka

8 Kusala 8 Vipaka 8 Kriya

1.Eye consc. } 2.Ear consc. } accompanied 3.Nose consc. } by indifference 4.Tongue consc. } 5.Body consc. accomp. by pain 6.Rec. consc.accomp. by indiff. 7.Investigating consc. accomp. by indiff.

States of Consciousness Cittas 89/121

1.5-sense door adverting consc. accomp. by indiff. 2.Mind door adverting consc. accomp. by indiff. 3.Smile producing consc. accomp by joy (Buddha & arahants)

1.Eye consc. } 2.Ear consc. } accompanied 3.Nose consc. } by indifference 4.Tongue consc. } 5.Body consc. accomp. by pleasure 6.Receiving consc. accomp. by indiff. 7.Investigating consc. accomp. by indiff. 8.Investigating consc. accomp. by pleasure

12 Akusala 18 Ahetuka 24 Sobhana

8 Lobha 2 Dosa 2 Moha

4 Kusala 4 Vipaka 4 Kriya

1.Unprompted } accompanied } associated with 2.Prompted } by pleasure } wisdom (knowledge) 3.Unprompted } accompanied } disassociated with 4.Prompted } by pleasure } wisdom (knowledge) 5.Unprompted } accompanied } associated with 6.Prompted } by indifference } wisdom (knowledge) 7.Unprompted } accompanied } disassociated with 8.Prompted } by indifference } wisdom (knowledge)

8 Kusala Vipaka 3 Kriya

19 patisandhi cittas

The 12 links of Dependent Origination

Ignorance Avijja

Kammic formations Sankhara

Rebirth consciousness Vinnana

Mind and matter Nama-rupa

Six sense bases Salayatana

Contact Phassa

Feeling Vedana

Craving Tanha

Clinging Upadana

Becoming Bhava

Birth Jati

Decay, suffering, death Jara-marana

The 12 links of Dependent Origination

Depending on rebirth consciousness arises mind and matter. Viññana paccaya namarupam. 

In this context, vinnana refers to :

a) Vipaka vinnana or the 32 lokiya vipaka cittas;

b) Kamma vinnana or the 29 wholesome and unwholesome cittas referred to earlier as sankhara.

Vipaka vinnana conditions the arising of vedana khandha, sanna khanda and sankhara khanda, and these taken as a group are nama, or mind.

Kamma vinnana conditions the arising of 18 kammaja rupas constituting rupa khanda, which is rupa, or matter.

The 12 links of Dependent Origination

Depending on rebirth consciousness arises mind and matter. Viññana paccaya namarupam. 

In this context, vinnana refers to :

a) Vipaka vinnana or the 32 lokiya vipaka cittas;

b) Kamma vinnana or the 29 wholesome and unwholesome cittas referred to earlier as sankhara.

Vipaka vinnana conditions the arising of vedana khandha, sanna khanda and sankhara khanda, and these taken as a group are nama, or mind.

Kamma vinnana conditions the arising of 18 kammaja rupas constituting rupa khanda, which is rupa, or matter.

The 12 links of Dependent Origination

Depending on rebirth consciousness arises mind and matter. Viññana paccaya namarupam. 

In this context, vinnana refers to :

a) Vipaka vinnana or the 32 lokiya vipaka cittas;

b) Kamma vinnana or the 29 wholesome and unwholesome cittas referred to earlier as sankhara.

Vipaka vinnana conditions the arising of vedana khandha, sanna khanda and sankhara khanda, and these taken as a group are nama, or mind.

Kamma vinnana conditions the arising of 18 kammaja rupas constituting rupa khanda, which is rupa, or matter.

The 12 links of Dependent Origination

Depending on rebirth consciousness arises mind and matter. Viññana paccaya namarupam. 

In this context, vinnana refers to :

a) Vipaka vinnana or the 32 lokiya vipaka cittas;

b) Kamma vinnana or the 29 wholesome and unwholesome cittas referred to earlier as sankhara.

Vipaka vinnana conditions the arising of vedana khandha, sanna khanda and sankhara khanda, and these taken as a group are nama, or mind.

Kamma vinnana conditions the arising of 18 kammaja rupas constituting rupa khanda, which is rupa, or matter.

The 12 links of Dependent Origination

Depending on rebirth consciousness arises mind and matter. Viññana paccaya namarupam. 

In this context, vinnana refers to :

a) Vipaka vinnana or the 32 lokiya vipaka cittas;

b) Kamma vinnana or the 29 wholesome and unwholesome cittas referred to earlier as sankhara.

Vipaka vinnana conditions the arising of vedana khandha, sanna khanda and sankhara khanda, and these taken as a group are nama, or mind.

Kamma vinnana conditions the arising of 18 kammaja rupas constituting rupa khanda, which is rupa, or matter.

The 12 links of Dependent Origination

In the realms where the beings are composed of the five aggegrates, vinnana conditions both mind and matter together. In the immaterial realms (mind only), vinnana conditions only mind. In the realm of non-percipient beings (body only), vinnana conditions matter only.

In the rebirth of a five-constituent being (eg. human being), when the rebirth consciousness arises at the moment of rebirth-linking, vedana, sanna and sankhara arises simultaneously with a combination of rupa, which is the decads of body, sex and heart-base.

The 12 links of Dependent Origination

In the realms where the beings are composed of the five aggegrates, vinnana conditions both mind and matter together. In the immaterial realms (mind only), vinnana conditions only mind. In the realm of non-percipient beings (body only), vinnana conditions matter only.

In the rebirth of a five-constituent being (eg. human being), when the rebirth consciousness arises at the moment of rebirth-linking, vedana, sanna and sankhara arises simultaneously with a combination of rupa, which is the decads of body, sex and heart-base.

The 12 links of Dependent Origination

Rupa produced by Kamma (kammaja-kalapas) :

1. Vital nonad = pure octad + jivita

2. Eye decad = pure octad + jivita + cakkhu pasada

3. Ear decad = pure octad + jivita + sota pasada

4. Nose decad = pure octad + jivita + ghana pasada

5. Tongue decad = pure octad + jivita + jivha pasada

6. Body decad = pure octad + jivita + kaya pasada

7. Female decad = pure octad + jivita + itthibhava rupa

8. Male decad = pure octad + jivita + purisabhava rupa

9. Heart decad = pure octad + jivita + hadaya vatthu

The 12 links of Dependent Origination

Ignorance Avijja

Kammic formations Sankhara

Rebirth consciousness Vinnana

Mind and matter Nama-rupa

Six sense bases Salayatana

Contact Phassa

Feeling Vedana

Craving Tanha

Clinging Upadana

Becoming Bhava

Birth Jati

Decay, suffering, death Jara-marana

The 12 links of Dependent Origination

Depending on mind and matter arises six sense bases. Namarupa paccaya salayatanam.

Of the six sense bases, the first five refer to the sensitive matter, or pasada rupa, of the eye, ear, nose, tongue and body. The mind base refers to vipaka vinnana or the 32 lokiya vipaka cittas.

When kammaja rupas arise, they condition the arising of the five sense organs. When the associated cetasikas arise (vedana, sanna and sankhara), they condition the arising of the 32 lokiya vipaka cittas.

In the kamavacara, nama rupa conditions the arising of all the six sense bases. In the rupavacara, only three bases arise, the eye, ear and mind base. In the arupavacara, nama alone conditions only the arising of the mind base.

The 12 links of Dependent Origination

Depending on mind and matter arises six sense bases. Namarupa paccaya salayatanam.

Of the six sense bases, the first five refer to the sensitive matter, or pasada rupa, of the eye, ear, nose, tongue and body. The mind base refers to vipaka vinnana or the 32 lokiya vipaka cittas.

When kammaja rupas arise, they condition the arising of the five sense organs. When the associated cetasikas arise (vedana, sanna and sankhara), they condition the arising of the 32 lokiya vipaka cittas.

In the kamavacara, nama rupa conditions the arising of all the six sense bases. In the rupavacara, only three bases arise, the eye, ear and mind base. In the arupavacara, nama alone conditions only the arising of the mind base.

The 12 links of Dependent Origination

Depending on mind and matter arises six sense bases. Namarupa paccaya salayatanam.

Of the six sense bases, the first five refer to the sensitive matter, or pasada rupa, of the eye, ear, nose, tongue and body. The mind base refers to vipaka vinnana or the 32 lokiya vipaka cittas.

When kammaja rupas arise, they condition the arising of the five sense organs. When the associated cetasikas arise (vedana, sanna and sankhara), they condition the arising of the 32 lokiya vipaka cittas.

In the kamavacara, nama rupa conditions the arising of all the six sense bases. In the rupavacara, only three bases arise, the eye, ear and mind base. In the arupavacara, nama alone conditions only the arising of the mind base.

The 12 links of Dependent Origination

Depending on mind and matter arises six sense bases. Namarupa paccaya salayatanam.

Of the six sense bases, the first five refer to the sensitive matter, or pasada rupa, of the eye, ear, nose, tongue and body. The mind base refers to vipaka vinnana or the 32 lokiya vipaka cittas.

When kammaja rupas arise, they condition the arising of the five sense organs. When the associated cetasikas arise (vedana, sanna and sankhara), they condition the arising of the 32 lokiya vipaka cittas.

In the kamavacara, nama rupa conditions the arising of all the six sense bases. In the rupavacara, only three bases arise, the eye, ear and mind base. In the arupavacara, nama alone conditions only the arising of the mind base.

The 12 links of Dependent Origination

Ignorance Avijja

Kammic formations Sankhara

Rebirth consciousness Vinnana

Mind and matter Nama-rupa

Six sense bases Salayatana

Contact Phassa

Feeling Vedana

Craving Tanha

Clinging Upadana

Becoming Bhava

Birth Jati

Decay, suffering, death Jara-marana

The 12 links of Dependent Origination

Depending on six sense bases arises contact. Salayatana paccaya phasso.

Contact is the “coming together” of the cittas and cetasikas with an object at one of the six sense bases. Contact which arises at the eye base is called eye contact and is the coming together of the eye base, a visible form and eye consciousness. The other forms of contact arise in a similar manner.

However, mind contact is the contact associated with the 22 kinds of lokiya vipaka cittas, (excluding the 2 sets of five-fold sense consciousness).

As contact can only occur when the sense bases exist, it is said that contact is dependent on the six sense bases.

The 12 links of Dependent Origination

Depending on six sense bases arises contact. Salayatana paccaya phasso.

Contact is the “coming together” of the cittas and cetasikas with an object at one of the six sense bases. Contact which arises at the eye base is called eye contact and is the coming together of the eye base, a visible form and eye consciousness. The other forms of contact arise in a similar manner.

However, mind contact is the contact associated with the 22 kinds of lokiya vipaka cittas, (excluding the 2 sets of five-fold sense consciousness).

As contact can only occur when the sense bases exist, it is said that contact is dependent on the six sense bases.

The 12 links of Dependent Origination

Depending on six sense bases arises contact. Salayatana paccaya phasso.

Contact is the “coming together” of the cittas and cetasikas with an object at one of the six sense bases. Contact which arises at the eye base is called eye contact and is the coming together of the eye base, a visible form and eye consciousness. The other forms of contact arise in a similar manner.

However, mind contact is the contact associated with the 22 kinds of lokiya vipaka cittas, (excluding the 2 sets of five-fold sense consciousness).

As contact can only occur when the sense bases exist, it is said that contact is dependent on the six sense bases.

The 12 links of Dependent Origination

Depending on six sense bases arises contact. Salayatana paccaya phasso.

Contact is the “coming together” of the cittas and cetasikas with an object at one of the six sense bases. Contact which arises at the eye base is called eye contact and is the coming together of the eye base, a visible form and eye consciousness. The other forms of contact arise in a similar manner.

However, mind contact is the contact associated with the 22 kinds of lokiya vipaka cittas, (excluding the 2 sets of five-fold sense consciousness).

As contact can only occur when the sense bases exist, it is said that contact is dependent on the six sense bases.

54 Kamavacara 15 Rupavacara 12 Arupavacara 8/40 Lokuttara

5 Kusala 5 Vipaka 5 Kriya

1.1st Jhana – Vitaka + Vic + Piti + Sukha + Eka 2.2nd Jhana – Vicara + Piti + Sukha + Eka 3.3rd Jhana – Piti + Sukha + Eka 4.4th Jhana – Sukha + Ekagatta 5.5th Jhana – Ekagatta + Upekkha

4/20 Magga

1.Sotappati path 2.Sakadagami path 3.Anagami path 4.Arahatta path

4/20 Phala

1.Sotappati fruit 2.Sakadagami fruit 3.Anagami fruit 4.Arahatta fruit

1.Unprompted } accompanied } connected with 2.Prompted } by pleasure } wrong view 3.Unprompted } accompanied } disconnected with 4.Prompted } by pleasure } wrong view 5.Unprompted } accompanied } connected with 6.Prompted } by indifference } wrong view 7.Unprompted } accompanied } disconnected with 8.Prompted } by indifference } wrong view

1.Unprompted } accompanied by displeasure 2.Prompted } connected with ill-will

1.Accomp. by indiff. connected with doubt 2.Accomp. by indiff. connected with restlessness

1.Concentration – Infinity of Space 2.Concentration – Infinity of Consciousness 3.Concentration – Nothingness 4.Concentration – Neither Perception nor Non-Perception

7 Akusala Vipaka

8 Kusala 8 Vipaka 8 Kriya

1.Eye consc. } 2.Ear consc. } accompanied 3.Nose consc. } by indifference 4.Tongue consc. } 5.Body consc. accomp. by pain 6.Rec. consc.accomp. by indiff. 7.Investigating consc. accomp. by indiff.

States of Consciousness Cittas 89/121

1.5-sense door adverting consc. accomp. by indiff. 2.Mind door adverting consc. accomp. by indiff. 3.Smile producing consc. accomp by joy (Buddha & arahants)

1.Eye consc. } 2.Ear consc. } accompanied 3.Nose consc. } by indifference 4.Tongue consc. } 5.Body consc. accomp. by pleasure 6.Receiving consc. accomp. by indiff. 7.Investigating consc. accomp. by indiff. 8.Investigating consc. accomp. by pleasure

12 Akusala 18 Ahetuka 24 Sobhana

8 Lobha 2 Dosa 2 Moha

4 Kusala 4 Vipaka 4 Kriya

1.Unprompted } accompanied } associated with 2.Prompted } by pleasure } wisdom (knowledge) 3.Unprompted } accompanied } disassociated with 4.Prompted } by pleasure } wisdom (knowledge) 5.Unprompted } accompanied } associated with 6.Prompted } by indifference } wisdom (knowledge) 7.Unprompted } accompanied } disassociated with 8.Prompted } by indifference } wisdom (knowledge)

8 Kusala Vipaka 3 Kriya

54 Kamavacara 15 Rupavacara 12 Arupavacara 8/40 Lokuttara

5 Kusala 5 Vipaka 5 Kriya

1.1st Jhana – Vitaka + Vic + Piti + Sukha + Eka 2.2nd Jhana – Vicara + Piti + Sukha + Eka 3.3rd Jhana – Piti + Sukha + Eka 4.4th Jhana – Sukha + Ekagatta 5.5th Jhana – Ekagatta + Upekkha

4/20 Magga

1.Sotappati path 2.Sakadagami path 3.Anagami path 4.Arahatta path

4/20 Phala

1.Sotappati fruit 2.Sakadagami fruit 3.Anagami fruit 4.Arahatta fruit

1.Unprompted } accompanied } connected with 2.Prompted } by pleasure } wrong view 3.Unprompted } accompanied } disconnected with 4.Prompted } by pleasure } wrong view 5.Unprompted } accompanied } connected with 6.Prompted } by indifference } wrong view 7.Unprompted } accompanied } disconnected with 8.Prompted } by indifference } wrong view

1.Unprompted } accompanied by displeasure 2.Prompted } connected with ill-will

1.Accomp. by indiff. connected with doubt 2.Accomp. by indiff. connected with restlessness

1.Concentration – Infinity of Space 2.Concentration – Infinity of Consciousness 3.Concentration – Nothingness 4.Concentration – Neither Perception nor Non-Perception

7 Akusala Vipaka

8 Kusala 8 Vipaka 8 Kriya

1.Eye consc. } 2.Ear consc. } accompanied 3.Nose consc. } by indifference 4.Tongue consc. } 5.Body consc. accomp. by pain 6.Rec. consc.accomp. by indiff. 7.Investigating consc. accomp. by indiff.

States of Consciousness Cittas 89/121

1.5-sense door adverting consc. accomp. by indiff. 2.Mind door adverting consc. accomp. by indiff. 3.Smile producing consc. accomp by joy (Buddha & arahants)

1.Eye consc. } 2.Ear consc. } accompanied 3.Nose consc. } by indifference 4.Tongue consc. } 5.Body consc. accomp. by pleasure 6.Receiving consc. accomp. by indiff. 7.Investigating consc. accomp. by indiff. 8.Investigating consc. accomp. by pleasure

12 Akusala 18 Ahetuka 24 Sobhana

8 Lobha 2 Dosa 2 Moha

4 Kusala 4 Vipaka 4 Kriya

1.Unprompted } accompanied } associated with 2.Prompted } by pleasure } wisdom (knowledge) 3.Unprompted } accompanied } disassociated with 4.Prompted } by pleasure } wisdom (knowledge) 5.Unprompted } accompanied } associated with 6.Prompted } by indifference } wisdom (knowledge) 7.Unprompted } accompanied } disassociated with 8.Prompted } by indifference } wisdom (knowledge)

8 Kusala Vipaka 3 Kriya

The 12 links of Dependent Origination

Ignorance Avijja

Kammic formations Sankhara

Rebirth consciousness Vinnana

Mind and matter Nama-rupa

Six sense bases Salayatana

Contact Phassa

Feeling Vedana

Craving Tanha

Clinging Upadana

Becoming Bhava

Birth Jati

Decay, suffering, death Jara-marana

The 12 links of Dependent Origination

Depending on contact arises feeling. Phassa paccaya vedana.

Whenever phassa occurs, vedana arises simultaneously, conditioned by the same phassa. Phassa is the arising of consciousness with the object, and feeling is produced by that contact. Both phassa and vedana are present in all cittas as they are 2 of the 7 Sabbacitta sadharana.

There are six classes of feeling, eg. feeling born of eye contact, etc., up to feeling born of mind contact.

Feelings can be bodily or mental, and can be painful, pleasurable or neutral. It is the only cetasika that allows the individual to the experience the results of previous actions. The bliss of Nibbana does not refer to feelings due to sensuality, but happiness at the freedom from suffering.

The 12 links of Dependent Origination

Depending on contact arises feeling. Phassa paccaya vedana.

Whenever phassa occurs, vedana arises simultaneously, conditioned by the same phassa. Phassa is the arising of consciousness with the object, and feeling is produced by that contact. Both phassa and vedana are present in all cittas as they are 2 of the 7 Sabbacitta sadharana.

There are six classes of feeling, eg. feeling born of eye contact, etc., up to feeling born of mind contact.

Feelings can be bodily or mental, and can be painful, pleasurable or neutral. It is the only cetasika that allows the individual to the experience the results of previous actions. The bliss of Nibbana does not refer to feelings due to sensuality, but happiness at the freedom from suffering.

The 12 links of Dependent Origination

Depending on contact arises feeling. Phassa paccaya vedana.

Whenever phassa occurs, vedana arises simultaneously, conditioned by the same phassa. Phassa is the arising of consciousness with the object, and feeling is produced by that contact. Both phassa and vedana are present in all cittas as they are 2 of the 7 Sabbacitta sadharana.

There are six classes of feeling, eg. feeling born of eye contact, etc., up to feeling born of mind contact.

Feelings can be bodily or mental, and can be painful, pleasurable or neutral. It is the only cetasika that allows the individual to the experience the results of previous actions. The bliss of Nibbana does not refer to feelings due to sensuality, but happiness at the freedom from suffering.

The 12 links of Dependent Origination

Depending on contact arises feeling. Phassa paccaya vedana.

Whenever phassa occurs, vedana arises simultaneously, conditioned by the same phassa. Phassa is the arising of consciousness with the object, and feeling is produced by that contact. Both phassa and vedana are present in all cittas as they are 2 of the 7 Sabbacitta sadharana.

There are six classes of feeling, eg. feeling born of eye contact, etc., up to feeling born of mind contact.

Feelings can be bodily or mental, and can be painful, pleasurable or neutral. It is the only cetasika that allows the individual to experience the results of previous actions. The bliss of Nibbana does not refer to feelings due to sensuality, but happiness at the freedom from suffering.

The 12 links of Dependent Origination

Ignorance Avijja

Kammic formations Sankhara

Rebirth consciousness Vinnana

Mind and matter Nama-rupa

Six sense bases Salayatana

Contact Phassa

Feeling Vedana

Craving Tanha

Clinging Upadana

Becoming Bhava

Birth Jati

Decay, suffering, death Jara-marana

The 12 links of Dependent Origination

Depending on feeling arises craving. Vedana paccaya tanha.

There are 6 classes of vedana, and the corresponding 6 classes of tanha arise due to the conditioning of vedana. The 6 classes of tanha are craving for forms, for sounds, for tastes, for smells, for touch and for mental objects.

When one enjoys a pleasant situation one craves for its continuance and repetition. When one undergoes suffering one craves for the unpleasant feeling to disappear and for pleasant feelings to be experienced. When experiencing neutral feeling one craves for the calm enjoyment to continue and also for its repetition. Therefore, craving arises due to all three feelings, i.e. pleasant, unpleasant and neutral.

The 12 links of Dependent Origination

Depending on feeling arises craving. Vedana paccaya tanha.

There are 6 classes of vedana, and the corresponding 6 classes of tanha arise due to the conditioning of vedana. The 6 classes of tanha are craving for forms, for sounds, for tastes, for smells, for touch and for mental objects.

When one enjoys a pleasant situation one craves for its continuance and repetition. When one undergoes suffering one craves for the unpleasant feeling to disappear and for pleasant feelings to be experienced. When experiencing neutral feeling one craves for the calm enjoyment to continue and also for its repetition. Therefore, craving arises due to all three feelings, i.e. pleasant, unpleasant and neutral.

The 12 links of Dependent Origination

Depending on feeling arises craving. Vedana paccaya tanha.

There are 6 classes of vedana, and the corresponding 6 classes of tanha arise due to the conditioning of vedana. The 6 classes of tanha are craving for forms, for sounds, for tastes, for smells, for touch and for mental objects.

When one enjoys a pleasant situation one craves for its continuance and repetition. When one undergoes suffering one craves for the unpleasant feeling to disappear and for pleasant feelings to be experienced. When experiencing neutral feeling one craves for the calm enjoyment to continue and also for its repetition. Therefore, craving arises due to all three feelings, i.e. pleasant, unpleasant and neutral.

The 12 links of Dependent Origination

There are 12 types of tanha when the 6 classes are multiplied by craving for internal and external objects. Furthermore, these 12 types of tanha can be craving in relation to the past, the present and the future. In this way, tanha becomes 36 types.

Tanha is also considered to be 3-fold when classified as :• Kama-tanha - craving for sensual pleasures • Bhava-tanha - craving for existence • Vibhava-tanha - craving for non-existence

When multiplied by this 3-fold classification, the 36 types of tanha can thus be expanded into 108 types of craving.

The 12 links of Dependent Origination

There are 12 types of tanha when the 6 classes are multiplied by craving for internal and external objects. Furthermore, these 12 types of tanha can be craving in relation to the past, the present and the future. In this way, tanha becomes 36 types.

Tanha is also considered to be 3-fold when classified as :• Kama-tanha - craving for sensual pleasures • Bhava-tanha - craving for existence • Vibhava-tanha - craving for non-existence

When multiplied by this 3-fold classification, the 36 types of tanha can thus be expanded into 108 types of craving.

The 12 links of Dependent Origination

There are 12 types of tanha when the 6 classes are multiplied by craving for internal and external objects. Furthermore, these 12 types of tanha can be craving in relation to the past, the present and the future. In this way, tanha becomes 36 types.

Tanha is also considered to be 3-fold when classified as :• Kama-tanha - craving for sensual pleasures • Bhava-tanha - craving for existence • Vibhava-tanha - craving for non-existence

When multiplied by this 3-fold classification, the 36 types of tanha can thus be expanded into 108 types of craving.

The 12 links of Dependent Origination

There are 12 types of tanha when the 6 classes are multiplied by craving for internal and external objects. Furthermore, these 12 types of tanha can be craving in relation to the past, the present and the future. In this way, tanha becomes 36 types.

Tanha is also considered to be 3-fold when classified as :• Kama-tanha - craving for sensual pleasures • Bhava-tanha - craving for existence • Vibhava-tanha - craving for non-existence

When multiplied by this 3-fold classification, the 36 types of tanha can thus be expanded into 108 types of craving.

The 12 links of Dependent Origination

Ignorance Avijja

Kammic formations Sankhara

Rebirth consciousness Vinnana

Mind and matter Nama-rupa

Six sense bases Salayatana

Contact Phassa

Feeling Vedana

Craving Tanha

Clinging Upadana

Becoming Bhava

Birth Jati

Decay, suffering, death Jara-marana

The 12 links of Dependent Origination

Depending on craving arises clinging. Tanha paccaya upadanam.

Upadana is attachment or clinging of 4 kinds and all are conditioned by craving :

• Sense pleasures• False views• Rites and rituals• Soul theory

For the first type of upadana, intensified craving leads to clinging. In the other three, the greed that conditions wrong view is called craving, and the acceptance of those wrong views are called clinging.

The 12 links of Dependent Origination

Depending on craving arises clinging. Tanha paccaya upadanam.

Upadana is attachment or clinging of 4 kinds and all are conditioned by craving :

• Sense pleasures• False views• Rites and rituals• Soul theory

For the first type of upadana, intensified craving leads to clinging. In the other three, the greed that conditions wrong view is called craving, and the acceptance of those wrong views are called clinging.

The 12 links of Dependent Origination

Depending on craving arises clinging. Tanha paccaya upadanam.

Upadana is attachment or clinging of 4 kinds and all are conditioned by craving :

• Sense pleasures• False views• Rites and rituals• Soul theory

For the first type of upadana, intensified craving leads to clinging. In the other three, the greed that conditions wrong view is called craving, and the acceptance of those wrong views are called clinging.

The 12 links of Dependent Origination

Depending on craving arises clinging. Tanha paccaya upadanam.

Upadana is attachment or clinging of 4 kinds and all are conditioned by craving :

• Sense pleasures• False views• Rites and rituals• Soul theory

For the first type of upadana, intensified craving leads to clinging. In the other three, the greed that conditions wrong view is called craving, and the acceptance of those wrong views are called clinging.

The 12 links of Dependent Origination

Depending on craving arises clinging. Tanha paccaya upadanam.

Upadana is attachment or clinging of 4 kinds and all are conditioned by craving :

• Sense pleasures• False views• Rites and rituals• Soul theory

For the first type of upadana, intensified craving leads to clinging. In the other three, the greed that conditions wrong view is called craving, and the acceptance of those wrong views are called clinging.

The 12 links of Dependent Origination

Depending on craving arises clinging. Tanha paccaya upadanam.

Upadana is attachment or clinging of 4 kinds and all are conditioned by craving :

• Sense pleasures• False views• Rites and rituals• Soul theory

For the first type of upadana, intensified craving leads to clinging. In the other three, the greed that conditions wrong view is called craving, and the acceptance of those wrong views are called clinging.

The 12 links of Dependent Origination

Depending on craving arises clinging. Tanha paccaya upadanam.

Upadana is attachment or clinging of 4 kinds and all are conditioned by craving :

• Sense pleasures• False views• Rites and rituals• Soul theory

For the first type of upadana, intensified craving leads to clinging. In the other three, the greed that conditions wrong view is called craving, and the acceptance of those wrong views are called clinging.

The 12 links of Dependent Origination

Depending on craving arises clinging. Tanha paccaya upadanam.

Upadana is attachment or clinging of 4 kinds and all are conditioned by craving :

• Sense pleasures• False views• Rites and rituals• Soul theory

For the first type of upadana, intensified craving leads to clinging. In the other three, the greed that conditions wrong view is called craving, and the acceptance of those wrong views are called clinging.

The 12 links of Dependent Origination

Ignorance Avijja

Kammic formations Sankhara

Rebirth consciousness Vinnana

Mind and matter Nama-rupa

Six sense bases Salayatana

Contact Phassa

Feeling Vedana

Craving Tanha

Clinging Upadana

Becoming Bhava

Birth Jati

Decay, suffering, death Jara-marana

The 12 links of Dependent Origination

Depending on clinging arises becoming. Upadana paccaya bhavo.

Bhava means “becoming” or “existence”. There are two types of becoming :

Kamma bhava (the active process of becoming). This denotes the 29 types of wholesome and unwholesome actions that lead to rebirth. It is similar to sankhara as explained above, with the difference that sankhara refers to the past, whereas kamma bhava refers to the present.

Upapatti bhava (the passive process of becoming). This is the 32 lokiya vipaka cittas, the associated cetasikas and kammaja rupas. It is similar to vinnana and nama-rupa, with the difference being vinnana and nama-rupa refers to the past, whereas upapatti bhava refers to the present.

The 12 links of Dependent Origination

Depending on clinging arises becoming. Upadana paccaya bhavo.

Bhava means “becoming” or “existence”. There are two types of becoming :

Kamma bhava (the active process of becoming). This denotes the 29 types of wholesome and unwholesome actions that lead to rebirth. It is similar to sankhara as explained above, with the difference that sankhara refers to the past, whereas kamma bhava refers to the present.

Upapatti bhava (the passive process of becoming). This is the 32 lokiya vipaka cittas, the associated cetasikas and kammaja rupas. It is similar to vinnana and nama-rupa, with the difference being vinnana and nama-rupa refers to the past, whereas upapatti bhava refers to the present.

The 12 links of Dependent Origination

Depending on clinging arises becoming. Upadana paccaya bhavo.

Bhava means “becoming” or “existence”. There are two types of becoming :

Kamma bhava (the active process of becoming). This denotes the 29 types of wholesome and unwholesome actions that lead to rebirth. It is similar to sankhara as explained above, with the difference that sankhara refers to the past, whereas kamma bhava refers to the present.

Upapatti bhava (the passive process of becoming). This is the 32 lokiya vipaka cittas, the associated cetasikas and kammaja rupas. It is similar to vinnana and nama-rupa, with the difference being vinnana and nama-rupa refers to the past, whereas upapatti bhava refers to the present.

54 Kamavacara 15 Rupavacara 12 Arupavacara 8/40 Lokuttara

5 Kusala 5 Vipaka 5 Kriya

1.1st Jhana – Vitaka + Vic + Piti + Sukha + Eka 2.2nd Jhana – Vicara + Piti + Sukha + Eka 3.3rd Jhana – Piti + Sukha + Eka 4.4th Jhana – Sukha + Ekagatta 5.5th Jhana – Ekagatta + Upekkha

4/20 Magga

1.Sotappati path 2.Sakadagami path 3.Anagami path 4.Arahatta path

4/20 Phala

1.Sotappati fruit 2.Sakadagami fruit 3.Anagami fruit 4.Arahatta fruit

1.Unprompted } accompanied } connected with 2.Prompted } by pleasure } wrong view 3.Unprompted } accompanied } disconnected with 4.Prompted } by pleasure } wrong view 5.Unprompted } accompanied } connected with 6.Prompted } by indifference } wrong view 7.Unprompted } accompanied } disconnected with 8.Prompted } by indifference } wrong view

1.Unprompted } accompanied by displeasure 2.Prompted } connected with ill-will

1.Accomp. by indiff. connected with doubt 2.Accomp. by indiff. connected with restlessness

1.Concentration – Infinity of Space 2.Concentration – Infinity of Consciousness 3.Concentration – Nothingness 4.Concentration – Neither Perception nor Non-Perception

7 Akusala Vipaka

8 Kusala 8 Vipaka 8 Kriya

1.Eye consc. } 2.Ear consc. } accompanied 3.Nose consc. } by indifference 4.Tongue consc. } 5.Body consc. accomp. by pain 6.Rec. consc.accomp. by indiff. 7.Investigating consc. accomp. by indiff.

States of Consciousness Cittas 89/121

1.5-sense door adverting consc. accomp. by indiff. 2.Mind door adverting consc. accomp. by indiff. 3.Smile producing consc. accomp by joy (Buddha & arahants)

1.Eye consc. } 2.Ear consc. } accompanied 3.Nose consc. } by indifference 4.Tongue consc. } 5.Body consc. accomp. by pleasure 6.Receiving consc. accomp. by indiff. 7.Investigating consc. accomp. by indiff. 8.Investigating consc. accomp. by pleasure

12 Akusala 18 Ahetuka 24 Sobhana

8 Lobha 2 Dosa 2 Moha

4 Kusala 4 Vipaka 4 Kriya

1.Unprompted } accompanied } associated with 2.Prompted } by pleasure } wisdom (knowledge) 3.Unprompted } accompanied } disassociated with 4.Prompted } by pleasure } wisdom (knowledge) 5.Unprompted } accompanied } associated with 6.Prompted } by indifference } wisdom (knowledge) 7.Unprompted } accompanied } disassociated with 8.Prompted } by indifference } wisdom (knowledge)

8 Kusala Vipaka 3 Kriya

29 rebirth producing cittas - sankhara

The 12 links of Dependent Origination

Depending on clinging arises becoming. Upadana paccaya bhavo.

Bhava means “becoming” or “existence”. There are two types of becoming :

Kamma bhava (the active process of becoming). This denotes the 29 types of wholesome and unwholesome actions that lead to rebirth. It is similar to sankhara as explained above, with the difference that sankhara refers to the past, whereas kamma bhava refers to the present.

Upapatti bhava (the passive process of becoming). This is the 32 lokiya vipaka cittas, the associated cetasikas and kammaja rupas. It is similar to vinnana and nama-rupa, with the difference being vinnana and nama-rupa refers to the past, whereas upapatti bhava refers to the present.

54 Kamavacara 15 Rupavacara 12 Arupavacara 8/40 Lokuttara

5 Kusala 5 Vipaka 5 Kriya

1.1st Jhana – Vitaka + Vic + Piti + Sukha + Eka 2.2nd Jhana – Vicara + Piti + Sukha + Eka 3.3rd Jhana – Piti + Sukha + Eka 4.4th Jhana – Sukha + Ekagatta 5.5th Jhana – Ekagatta + Upekkha

4/20 Magga

1.Sotappati path 2.Sakadagami path 3.Anagami path 4.Arahatta path

4/20 Phala

1.Sotappati fruit 2.Sakadagami fruit 3.Anagami fruit 4.Arahatta fruit

1.Unprompted } accompanied } connected with 2.Prompted } by pleasure } wrong view 3.Unprompted } accompanied } disconnected with 4.Prompted } by pleasure } wrong view 5.Unprompted } accompanied } connected with 6.Prompted } by indifference } wrong view 7.Unprompted } accompanied } disconnected with 8.Prompted } by indifference } wrong view

1.Unprompted } accompanied by displeasure 2.Prompted } connected with ill-will

1.Accomp. by indiff. connected with doubt 2.Accomp. by indiff. connected with restlessness

1.Concentration – Infinity of Space 2.Concentration – Infinity of Consciousness 3.Concentration – Nothingness 4.Concentration – Neither Perception nor Non-Perception

7 Akusala Vipaka

8 Kusala 8 Vipaka 8 Kriya

1.Eye consc. } 2.Ear consc. } accompanied 3.Nose consc. } by indifference 4.Tongue consc. } 5.Body consc. accomp. by pain 6.Rec. consc.accomp. by indiff. 7.Investigating consc. accomp. by indiff.

States of Consciousness Cittas 89/121

1.5-sense door adverting consc. accomp. by indiff. 2.Mind door adverting consc. accomp. by indiff. 3.Smile producing consc. accomp by joy (Buddha & arahants)

1.Eye consc. } 2.Ear consc. } accompanied 3.Nose consc. } by indifference 4.Tongue consc. } 5.Body consc. accomp. by pleasure 6.Receiving consc. accomp. by indiff. 7.Investigating consc. accomp. by indiff. 8.Investigating consc. accomp. by pleasure

12 Akusala 18 Ahetuka 24 Sobhana

8 Lobha 2 Dosa 2 Moha

4 Kusala 4 Vipaka 4 Kriya

1.Unprompted } accompanied } associated with 2.Prompted } by pleasure } wisdom (knowledge) 3.Unprompted } accompanied } disassociated with 4.Prompted } by pleasure } wisdom (knowledge) 5.Unprompted } accompanied } associated with 6.Prompted } by indifference } wisdom (knowledge) 7.Unprompted } accompanied } disassociated with 8.Prompted } by indifference } wisdom (knowledge)

8 Kusala Vipaka 3 Kriya

32 lokiya vipaka cittas

The 12 links of Dependent Origination

Ignorance Avijja

Kammic formations Sankhara

Rebirth consciousness Vinnana

Mind and matter Nama-rupa

Six sense bases Salayatana

Contact Phassa

Feeling Vedana

Craving Tanha

Clinging Upadana

Becoming Bhava

Birth Jati

Decay, suffering, death Jara-marana

The 12 links of Dependent Origination

Depending on becoming arises birth. Bhava paccaya jati.

Jati here refers to the actual rebirth process, ie. the coming into existence of upapatti bhava. Right at the first instance of conception, there arise the 32 lokiya vipaka cittas, the associated cetasikas and kammaja rupas.

This forms the new life in one of the corresponding realms of existence accordingly.

The 12 links of Dependent Origination

Depending on becoming arises birth. Bhava paccaya jati.

Jati here refers to the actual rebirth process, ie. the coming into existence of upapatti bhava. Right at the first instance of conception, there arise the 32 lokiya vipaka cittas, the associated cetasikas and kammaja rupas.

This forms the new life in one of the corresponding realms of existence accordingly.

The 12 links of Dependent Origination

Depending on becoming arises birth. Bhava paccaya jati.

Jati here refers to the actual rebirth process, ie. the coming into existence of upapatti bhava. Right at the first instance of conception, there arise the 32 lokiya vipaka cittas, the associated cetasikas and kammaja rupas.

This forms the new life in one of the corresponding realms of existence accordingly.

The 12 links of Dependent Origination

Ignorance Avijja

Kammic formations Sankhara

Rebirth consciousness Vinnana

Mind and matter Nama-rupa

Six sense bases Salayatana

Contact Phassa

Feeling Vedana

Craving Tanha

Clinging Upadana

Becoming Bhava

Birth Jati

Decay, suffering, death Jara-marana

The 12 links of Dependent Origination

Depending on birth arises decay, suffering and death. Jati paccaya jara-maranam.

Once birth has taken place, there will follow decay and death and all the other kinds of suffering that takes place between birth and death.

The 12 kinds of suffering are :

Birth, old age, death, sorrow, lamentation, physical pain, mental pain, laborious exertion, not getting what one desires, being associated with unpleasant people or conditions, being disassociated with pleasant people or conditions, the five aggregates.

All these sufferings are rooted in birth, therefore birth is the principal condition of suffering.

The 12 links of Dependent Origination

Depending on birth arises decay, suffering and death. Jati paccaya jara-maranam.

Once birth has taken place, there will follow decay and death and all the other kinds of suffering that takes place between birth and death.

The 12 kinds of suffering are :

Birth, old age, death, sorrow, lamentation, physical pain, mental pain, laborious exertion, not getting what one desires, being associated with unpleasant people or conditions, being disassociated with pleasant people or conditions, the five aggregates.

All these sufferings are rooted in birth, therefore birth is the principal condition of suffering.

The 12 links of Dependent Origination

Depending on birth arises decay, suffering and death. Jati paccaya jara-maranam.

Once birth has taken place, there will follow decay and death and all the other kinds of suffering that takes place between birth and death.

The 12 kinds of suffering are :

Birth, old age, death, sorrow, lamentation, physical pain, mental pain, laborious exertion, not getting what one desires, being associated with unpleasant people or conditions, being disassociated with pleasant people or conditions, the five aggregates.

All these sufferings are rooted in birth, therefore birth is the principal condition of suffering.

The 12 links of Dependent Origination

Depending on birth arises decay, suffering and death. Jati paccaya jara-maranam.

Once birth has taken place, there will follow decay and death and all the other kinds of suffering that takes place between birth and death.

The 12 kinds of suffering are :

Birth, old age, death, sorrow, lamentation, physical pain, mental pain, laborious exertion, not getting what one desires, being associated with unpleasant people or conditions, being disassociated with pleasant people or conditions, the five aggregates.

All these sufferings are rooted in birth, therefore birth is the principal condition of suffering.

Prepared by T Y Lee

www.justbegood.net

54 Kamavacara 15 Rupavacara 12 Arupavacara 8/40 Lokuttara

5 Kusala 5 Vipaka 5 Kriya

1.1st Jhana – Vitaka + Vic + Piti + Sukha + Eka 2.2nd Jhana – Vicara + Piti + Sukha + Eka 3.3rd Jhana – Piti + Sukha + Eka 4.4th Jhana – Sukha + Ekagatta 5.5th Jhana – Ekagatta + Upekkha

4/20 Magga

1.Sotappati path 2.Sakadagami path 3.Anagami path 4.Arahatta path

4/20 Phala

1.Sotappati fruit 2.Sakadagami fruit 3.Anagami fruit 4.Arahatta fruit

1.Unprompted } accompanied } connected with 2.Prompted } by pleasure } wrong view 3.Unprompted } accompanied } disconnected with 4.Prompted } by pleasure } wrong view 5.Unprompted } accompanied } connected with 6.Prompted } by indifference } wrong view 7.Unprompted } accompanied } disconnected with 8.Prompted } by indifference } wrong view

1.Unprompted } accompanied by displeasure 2.Prompted } connected with ill-will

1.Accomp. by indiff. connected with doubt 2.Accomp. by indiff. connected with restlessness

1.Concentration – Infinity of Space 2.Concentration – Infinity of Consciousness 3.Concentration – Nothingness 4.Concentration – Neither Perception nor Non-Perception

7 Akusala Vipaka

8 Kusala 8 Vipaka 8 Kriya

1.Eye consc. } 2.Ear consc. } accompanied 3.Nose consc. } by indifference 4.Tongue consc. } 5.Body consc. accomp. by pain 6.Rec. consc.accomp. by indiff. 7.Investigating consc. accomp. by indiff.

States of Consciousness Cittas 89/121

1.5-sense door adverting consc. accomp. by indiff. 2.Mind door adverting consc. accomp. by indiff. 3.Smile producing consc. accomp by joy (Buddha & arahants)

1.Eye consc. } 2.Ear consc. } accompanied 3.Nose consc. } by indifference 4.Tongue consc. } 5.Body consc. accomp. by pleasure 6.Receiving consc. accomp. by indiff. 7.Investigating consc. accomp. by pleasure 8.Investigating consc. accomp. by indiff.

12 Akusala 18 Ahetuka 24 Sobhana

8 Lobha 2 Dosa 2 Moha

4 Kusala 4 Vipaka 4 Kriya

1.Unprompted } accompanied } associated with 2.Prompted } by pleasure } wisdom (knowledge) 3.Unprompted } accompanied } disassociated with 4.Prompted } by pleasure } wisdom (knowledge) 5.Unprompted } accompanied } associated with 6.Prompted } by indifference } wisdom (knowledge) 7.Unprompted } accompanied } disassociated with 8.Prompted } by indifference } wisdom (knowledge)

8 Kusala Vipaka 3 Kriya

The 12 links of Dependent Origination

Ignorance Avijja

Kammic formations Sankhara

Rebirth consciousness Vinnana

Mind and matter Nama-rupa

Six sense bases Salayatana

Contact Phassa

Feeling Vedana

Craving Tanha

Clinging Upadana

Becoming Bhava

Birth Jati

Decay, suffering, death Jara-marana

The 12 links of Dependent Origination

Avijja paccaya sankhara

Sankhara paccaya viññanam 

Viññana paccaya namarupam

Namarupa paccaya salayatanam

Salayatana paccaya phasso

Phassa paccaya vedana

Vedana paccaya tanha

Tanha paccaya upadanam

Upadana paccaya bhavo

Bhava paccaya jati Jati paccaya jara-maranam