Manual of the Law of Dependent Origination

Paṭiccasamuppāda Dīpanī
(A Manual of The Law of Dependent Origination)

By
The Venerable Ledi Sayādaw, Aggamahāpaṇ̄dita, D.Litt.

Namo Tassa Bhagavato Arahato Sammāsambuddhassa.

Chapter I
Wrong Views That Are The Chief Factors of
The Paṭiccasamuppāda
The remedy should suit the malady: The main factor of the Paṭiccasamuppāda Discourse will
be dealt with here. A good knowledge of medicine will be of no use if the nature of the malady is
not known. Only when the nature of the malady is known can suitable medicine be prescribed
and be of advantage. In like manner the nature of the malady, that is the Kilesas (moral
defilements), for which the remedy, that is the Paṭiccasamuppāda Discourse, is prescribed should
be understood.
The nature of the malady being the moral defilements (Kilesa) is, in brief, wrong views
(Diṭṭhi) and sceptical doubt (Vicikicchā). To explain in detail, they are: the three absolutely
wrong views (Niyatamicchadiṭṭhi), sixty-two heretical views (Micchādiṭṭhi), and twenty illusions
that there is a self (Sakkāyadiṭṭhi), besides all the other wrong views about the world.
All these kinds of wrong views are the maladies, the main factors of the Paṭiccasamuppāda
Discourse. Sceptical doubt (Vicikicchā) is of eight kinds as given in the Abhidhamma Piṭaka and
of sixteen kinds as given in the Suttanta Piṭaka. A sound knowledge of the Paṭiccasamuppāda can
do away with the maladies of wrong views (Diṭṭhi) and sceptical doubt (Vicikicchā).
The three absolutely wrong views (Niyatamicchādiṭṭhi):
The three kinds of absolutely wrong views (Niyatamicchādiṭṭhi) are: ‘the meritless view’
(Natthikadiṭṭhi), ‘the rootless view’ (Ahetukadiṭṭhi), and ‘the ineffectual view’ (Akiriyadiṭṭhi).
Natthikadiṭṭhi is the belief that there are no meritorious or demeritorious deeds that produce
either good or evil results to beings.
Ahetukadiṭṭhi is the belief that beings arise without a past cause.
Akiriyadiṭṭhi is the belief that although a good deed is done it does not amount to a good
deed; although an evil deed is done, it does not amount to an evil deed.
These three views are those that totally reject Kamma and its fruits. One who strongly holds
these views is always reborn in hell (Niraya) immediately after death. Until one discards them
one will continuously suffer in hell (Niraya) existence after existence. One will not even be freed
at the dissolution of the world. Those who believe in Kamma and its fruits are free from these
wrong views. The belief in Kamma and its results is part of the knowledge of the
Paṭiccasamuppāda.

Sixty-two kinds of heretical views (Micchādiṭṭhi):

These wrong-views are not the kind that arise in normal persons or the kind that necessarily
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lead to rebirth in (hell) Niraya. Their disadvantage is that so long as a person clings to these
views, one will not be able to escape from the round of births (Saṃsarā). These views are:
Forty-four false views of eternity (Sassata Diṭṭhi) and eighteen false views of annihilation
(Uccheda Diṭṭhi), totalling sixty-two. Only by knowing the Paṭiccasamuppāda can a person
give up these false views. Unless one knows the Paṭiccasamuppāda, one will remain within
the confines of these false views.

Twenty kinds of illusions that there is a self (Sakkāyadiṭṭhi):

These Sakkāyadiṭṭhi are the twenty kinds of false views that are held by every ignorant
worldling we see. They are: Four false views arising out of attachment to the aggregates of
corporeality (Rūpakkhandha), four false views arising out of attachment to the aggregates of
feeling (Vedanākkhandha), four false views arising out of attachment to the aggregates of
perception (Saññakkhandha), four false views arising out of attachment to the aggregates of
mental formations (Sańkhārakkhandha) and four false views arising out of attachment to the
aggregates of consciosness (Viññāṇakkhandha);

1. Rūpaṃ attato samanupassati; 2. Rūpavantaṃ vā attanaṃ; 3. Attani vā rūpaṃ; 4.

Rūpasmiń vā attānaṃ.

1. Vedānaṃ attato samanupassati; 2. Vedanāvantaṃ vā attānaṃ; 3. Attani vā vedanaṃ; 4.

Vedanāya vā attānaṃ.

1. Saññaṃ attato samanupassati; 2. Saññāvata vā attānaṃ; 3. Attani vā saññaṃ; 4. Saññāya

vā attānaṃ.

1. Sańkhāre attato samanupassati; 2. Sańkhāra vantaṃ vā attānaṃ; 3. Attani vā sańkhāre;

4. Sańkhāresu vā attānaṃ.

1. Viññāṇaṃ attato samanupassati; 2. Viññāṇavantaṃ vā attānaṃ; 3. Attani vā viññāṇaṃ;

4. Viññāṇasmiṃ vā attānaṃ.
[Dhammasańgaṇī Pāļi]

1. Rūpaṃ = matter (body); Attato = as self; Samanupassati = perceives: 2. Sattānaṃ vā

= self; Rūpavantaṃ = as having matter (body); Samanupassati = perceives: 3. Attani
vā = in self; Rūpaṃ = matter (body); Samanupassataṃ = perceives; 4. Rupasmin vā =
also in matter (body); Attānaṃ = self; Samanupassataṃ = perceives.

1. Perceives the body as self; 2. Perceives self as having a body; 3. Perceives the body in
self; 4. Perceives self in the body.
[Elaborate for the remaining four Khandhas in the same way.]

Twenty-Eight Kinds of Matter: earth (Pathavī), water (Āpo), fire (Tejo), and air (Vāyo) are
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the four great elements (Mahābhūtas). Eye (Cakkhu), ear (Sota), nose (Ghāna), tongue (Jivhā),
body (Kāya), and heart (Hadaya) are the six material bases (Vatthurūpaṃ). Material form (Rūpa),
sound (Sadda), smell (Gandha), flavour (Rasa), and touch (Phoṭṭhabba) are the five objects of
sense (Gocararūpaṃ). Feminine gender (Itthibhāva) and masculine gender (Purisabhāva) are the
two genders (Bhāvarūpaṃ). Life is called Jīvitarūpa; nutriment (Ojā) is called Āhārarūpa; space
(Akāsa) is called seperation form (Paricchedarūpa); indication by physical signs (Kāyaviññatti)
and indication by speech (Vacīviññatti) are the two intimations (Viññattirūpaṃ); lightness of
matter (Lahutārūpa), softness of matter (Mudutarūpa), and adaptability of matter
(Kammaññatārūpa) are three Vikararūpaṃ; development of matter (Upacayarūpa), continuation
or duration of matter (Santatirūpa), ageing and decay of matter (Jarātārūpa) and dissolution and
destruction of matter (Aniccatārūpa) are the four characteristics of matter (Lakkhaṇarūpaṃ).

[The categories of matter already shown above, the three Mahābhūtas, namely, Pathavī, Tejo
and Vāyo, are called Phoṭṭhabba Rūpa. So, twenty-eight, the total number of the kinds of matter
does not increase for Phoṭṭhabbā Rūpa.]

One Hundred and Twelve Sakkāyas of Matter: When the round of births Saṃsarā with no
beginning and no end, the successive Kappas, incalculable universes, the incalculable number of
beings, the Earth, Mount Meru, the oceans, the Sun, the Moon, the planets and stars, the six Deva
realms and the Brahmā realms up to the Akaniṭṭhā (highest realm of heaven) realm are all
analysed, they are really the twenty-eight kinds of matter (Rūpa). As it is taught that matter has
four Sakkāya Diṭṭhis, we have, twenty-eight kinds of matter multiplied by four totalling one
hundred and twelve Sakkāya Diṭṭhis.
Seventy-two Sakkāyas of Vedanā: The Vedanākkhandha, comprises six kinds of Vedanās,
viz. Cakkhusamphassajā Vedanā, Sotasamphassajā Vedanā, Ghānasamphassajā Vedanā,
Jivhāsamphassajā Vedanā, Kāyasamphassajā Vedanā, and Manosamphassajā Vedanā. When these
six are multiplied by three – Sukhā, Dukkhā, and Upekkhā – we get eighteen kinds of Vedanās.
When the eighteen Vedanās are multiplied by the four Sakkāya Diṭṭhis we get seventy-two
Sakkāyadiṭṭhis in the Vedanākkhandha.
Twenty-Four Sakkāyas in Saññā: The Saññākkhandha comprises six kinds of Saññās
(perceptions), viz. Rūpasaññā, Saddasaññā, Gandhasaññā, Rasasaññā, Phoṭṭhabbāsaññā and
Dhammasaññā. When these six kinds of Saññās are multiplied by four Sakkāyadiṭṭhis, we get
twenty-four Sakkāyadiṭṭhis in the Saññakkhandha.
Twenty-Four in Sańkhāra: There are altogether fifty Sańkhārakkhandhas counting by the
Abhidhamma method. Of these, if counted primarily on the basis of Cetanā by objects
(Ārammaṇa) there are six, viz. Rūpasañcetanā, Saddasañcetanā, Gandhasañcetanā,
Rasasañcetanā, Phoṭṭhabbāsañcetanā and Dhammasañcetanā. Multiplying these six Sańkhāras by
four Sakkāyadiṭṭhis, we get, twenty-four Sakkāyadiṭṭhis in the Sańkhārakkhandha.
Twenty-Four Sakkāyas in Viññāṇa: The Viññāṇakkhandha by means of the sense-doors
(Dvāra) comprises six kinds of Viññāṇa, viz. Cakkhu Viññāṇa, Sota Viññāṇa, Ghāna Viññāṇa,
Jivhā Viññāṇa, Kāya Viññāṇa, and Mano Viññāṇa. Multiplying these six Viññāṇas by the four
Sakkāyadiṭṭhis, we get twenty-four Sakkāyadiṭṭhis in the Viññāṇakkhandha.
They cling to all: When all the Sakkāyadiṭṭhi, one hundred and twelve in Rūpakkhandha,
seventy-two in Vedanakkhandha, twenty-four in Saññakkhandha, twenty-four in
Sańkhārakkhandha and twenty-four in Viññāṇakkhandha, in the five Khandhās, are added
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together, we have two hundred and fifty-six Sakkāyadiṭṭhis in each worldling. These two
hundred and fifty-six Sakkāyadiṭṭhis accompany all worldlings – human beings, Devas, and
Brahmās – in all their existences.
Causes of the Whirlpool of Saṃsara: The eight great Nirayas and one hundred and twenty-
eight Ussada-Nirayas1 are the offshoots of this Sakkāyadiṭṭhi. The Asuraloka (abode of fallen
angels), all kinds of Petā (hungry ghosts) and the Tiracchāna (animal realm) are also the
offshoots of these Sakkāyadiṭṭhi. So also are the sixty-two kinds of wrong beliefs, the three
Niyatamicchādiṭṭhi and ten Duccaritas2. Even though they may be enjoying wealth and luxuries
in the human world as wealthy people, governors, kings or Universal Monarchs, inside the
bodies of those worldlings who cannot discard the two hundred and fifty-six kinds of
Sakkāyadiṭṭhi yet, these two hundred and fifty-six Sakkāyadiṭṭhi Apāya fires are fiercely burning
all the time: If they were to die today, they could be burning in Avīci (Hell) tomorrow. Even
though they may be enjoying the celestial pleasures of the king of the Devas in the Deva realm,
these two hundred and fifty-six kinds of Sakkāyadiṭṭhi Apāya fires are always fiercely burning
inside their bodies and minds all the time. If they were to die today, they could be burning in
Avīci (Hell) tomorrow.
Even though they may be enjoying the pleasures and luxuries of the King of the Brahmās in
the Material and Non-Material Planes of the Brahmās except in the Suddhāvāsa Abode, the two
hundred and fifty-six kinds of Sakkāyadiṭṭhi Apāya fires are fiercely burning all the time inside
their bodies. If they and their minds were to die today, they could be burning in Avīci (Hell)
tomorrow.

How The Sakkāyadiṭṭhi Apāya Fires Accompany Beings.

It will be further explained here how the Sakkāyadiṭṭhi Niraya Fires accompany worldlings
and burn fiercely all the time inside their bodies and minds.
How The Niraya Fire Burns Rūpa: Of the one hundred and twelve Sakkāyadiṭṭhis in
Rūpakkhandha, it should be understood that for all the twenty-eight kinds of Rūpa by way of
analysis of the elements (Dhātu), that Pathavī has four, Āpo has four, Tejo has four, Vāyo has
four, Cakkhu has four, Sota has four and so on. How the four Sakkāyadiṭṭhi Niraya fires are set
alight in Pathavī will be explained first of all. Pathavī is the Element of Earth, Earth Element or
Paramattha3 Earth. The quality of hardness or softness of our Khandhas which is commonly
known, is to be found all over our bodies. This quality is called Pathavī, the Earth Element or
Paramattha earth.
Sometimes this Earth Element is perceived as “Self” and is spoken of as such; sometimes the
quality of hardness and softness is perceived as one’s own and is spoken of as “mine”;
sometimes the quality of hardness and softness is perceived as existing in oneself and is spoken
of as such and sometimes it is perceived that “I” exist in this quality of hardness and softness.
Of these four perceptions, when one perceives the quality of hardness and softness as ‘self’
and speaks of it as “I”, the Sakkāyadiṭṭhi Niraya fire of “1. Rūpaṃ Attato Samanupassati” is set
alight in Pathavī. When one perceives the quality of hardness and softness as one’s own and
speaks of it as ‘mine’, the Sakkāyadiṭṭhi Niraya fire of “2. Rūpavantaṃ Vā Attānaṃ
Samanupassati” is set alight in Pathavī. When one perceives the quality of hardness and softness
1
"Projecting, prominant hells" - PTS pg. 157.
2
Sins of thought, word, and deed.
3
Paramattha = Best or highest sense, the truth, reality, completeness, perfection (Childers).
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as existing in one’s self and speaks of it as such the Sakkāyadiṭṭhi Niraya fire of “3. Attani Vā
Rūpaṃ Samanupassati” is set alight in Pathavī. When sometimes one perceives that “I”, “self”
exists in the quality of hardness and softness and speaks of it as such, the Sakkāyadiṭṭhi Niraya
fire of “4. Rūpasmin Vā Attānaṃ Samanupassati” is set alight in Pathavī.
In the first case, the quality of hardness and softness is perceived to be “self”, “I” and the
qualities of hardness and softness are taken to be one and the same. In the third case “self” and
the qualities of hardness and softness are taken to be two different things. Look at these
examples:

1. I have morality.
2. Morality exists in me.
3. I am moral.

1. I have gold, silver and wealth.

2. Gold, silver and wealth remain with me.
3. I depend on gold, silver and wealth.

These examples do not come under the first case because they cannot be applied to it and it
can’t be said “I am gold, silver, etc.”, “I and gold, silver, etc. are one and the same.” Only the
other case where “I” is taken separately can be applied to cases of material (external)
possessions. The examples of morality come under all the four cases. The perception and saying
“I abstain from taking life” is the Sakkāyadiṭṭhi that takes “I” and ‘Sīla’ as one and the same. In
the examples “I have morality”, “morality is in me”, “I am moral” “I” and “morality” are treated
as two separate things. As it is a difficult matter to distinguish between the two, it is explained by
examples.
To give a broad idea, of Kesā (hair), Lomā (hairs of body) Nakhā (nails of fingers or toes),
Dantā (teeth), etc. of the twenty kinds of Pathavīkotthāsa, if it is perceived and said ‘The hair is
I’; ‘The skin is I’, ‘The flesh and bones are I’, this is the first Sakkāyadiṭṭhi. If it is perceived and
said, “I, too, have hair like others’ etc., this is the second Sakkāyadiṭṭhi. If it is perceived and
said, ‘Hair is in me’ etc., this is the third Sakkāyadiṭṭhi. If it is perceived and said, ‘I am in the
bone’, ‘I am in the flesh’, etc. this is the fourth Sakkāyadiṭṭhi. All statements relating to (parts of)
one’s body which regard it as “self” fall under all the four categories of Sakkāyadiṭṭhi. The
essential point is the first category, which perceives the qualities of hardness and softness of the
element of earth and speaks of it as “self”.
Only the first category of the Dhammas will, therefore be dealt with from here, onwards.
When one perceives the element of fluidity and cohesion and says it is ‘I’, it is the wrong view
concerning Āpo. When one says, ‘I am hot’; ‘I am cool’, ‘I am cold’, it is the wrong view
concerning Tejo. When one says, ‘I move’, it is the wrong view concerning Vāyo. When one
says, ‘I look’, ‘I see’, it is the wrong view concerning Cakkhu (eye), when one says, ‘I hear’, it is
the wrong view concerning Sota (ear). When one says, ‘I smell’, it is the wrong view concerning
Ghāna (nose). When one says, ‘I know the sweet taste’, ‘I know the sour taste’, it is the wrong
view concerning Jivhā (tongue). When one says, ‘I know the touch upon my body’, it is the
wrong view concerning Kāya (body). When one perceives a visible object and says ‘It is I’, it is
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the wrong view concerning Rūpa ( the visible object). When one perceives a sound and says ‘It is
I’, it is the wrong view concerning Saddā (sound). ........ [ Say likewise for smell, taste, etc. For
Photthabbā, say as for Pathavī, Tejo, Vāyo ]...... When one perceives one’s own body and says, ‘I
am a man’ or ‘I am a woman’ it is the wrong view concerning Pumbhāva Rūpa. When one
perceives one’s own body and says ‘I am a man or a woman’, it is the wrong view concerning
Itthibhāva Rūpa. ...... [ Say likewise for the remaining matter ] ...... When one says ‘I am getting
old, I shall get old’, ‘I am old, I shall be old”, it is the wrong view concerning Jaratā Rūpa. When
one says ‘ I am nearing death’ I shall die”, it is the wrong view concerning Aniccattarūpa.
In this way, the Sakkāyadiṭṭhi Niraya Fires are set alight even in the unpleasant Jaratā and
Aniccata Rūpas,, needless to say the same applies to the remaining Rūpas. Sakkāyadiṭṭhi arises
not only concerning one’s own Khandhas but also in all cases where the Khandhās of others are
perceived as belonging to beings, individuals, men, women, etc. and it is said ‘So-and-so sees’,
‘So-and-so hears’. It is one’s own Sakkāyadiṭṭhi that arises concerning the twenty-eight Rūpas of
others. The wrong view that takes the entire body as one whole without breaking it up into
different (parts) elements such as solidity, warmth; cold, etc. and saying it is ‘I’ and the wrong
view that speaks of others as “so-and-so” - the wrong view that takes the Rūpakkhandhā as being
individuals, beings, etc. are all Sakkāyadiṭṭhis.
This shows how the Sakkāyadiṭṭhi Niraya fires are set alight in the Rūpakkhandhā.
How The Niraya Fires Are Set Alight in Vedanā: Out of the seventy-two Sakkāyadiṭṭhi in
Vedanakkhandha. The way the Niraya Fires are set alight in the three Dakkhusampassajā
Vedanās will now be explained. It is the wrong view that arises towards the Cakkhusampassajā
Sukha Vedanā on account of thhe pleasure experienced, When one sees this or that visible object
with the eye and feels ‘I enjoy seeing it.” When one feels ‘I do not enjoy seeing it’, it is the
wrong view that arises in the Cakkhusampassajā Dukkha Vedanā. When one feels neither
enjoyment mor no enjoyment, or merely sees the object and is indifferent, to it is the wrong view
that arises with us put to the respect Cakkhusampassajā Upekkhā Vedanā. .....In like manner,
when one hears this or that sound, one smells this or that smell, one tastes this or that sweet or
sour taste, one forms an idea, etc., enumerates three wrong views ---- (I) good; (ii) not good and
(iii) neither good nor not good ---- for each of these three. When one feels in one’s mind. ‘I am
happy’, ‘I feel good’, ‘I enjoy the taste’, it is the wrong view that arises regarding the Sukha
Vedanā (pleasant feeling). When one feels ‘I am cold’, ‘I am hurt’, ‘I am distressed’, ‘I am
unhappy’, it is the wrong view that arises with respect to respect Dukkha Vedanā (unpleasant
feeling).
This briefly shows how the Sakkāyadiṭṭhi Niraya fires are set alight in the Vedanākkhandhā.
How The Niraya Fires Are Set Alight In Saññā: Out of the twenty-four Sakkāyadiṭṭhis in the
Saññākkhandhā, the way the Niraya Fires are set alight in Rūpasaññā will now be explained.
When a being is born of its mother, the Dhamma that enables it to perceive ‘This is mother. This
father. This is the East. This is the West’, etc. is called Saññākkhandha. In seeing this or that
object, the perceptions ‘I know this man. I know this thing’, ‘I know this deed’ are the wrong
views that arise concerning Rūpasaññā. Say, likewise regarding the remaining five senses.
This shows how the Sakkāyadiṭṭhi Niraya Fire is set alight in the Saññakkhandha.
How The Niraya Fires Are Set Alight in Sańkhāra: Out of the twenty-four Sakkāyadiṭṭhis in
the Sańkhārakkhandha, the way the Niraya Fire is set alight in Rūpasañcetanā will now be
explained. When the eye sees this or that man, this or that object, or this or that deed and the
physical, verbal and mental faculties are set in motion, the arising of the perceptions, ‘I go’, ‘I
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do’, ‘I make’ are the wrong views that arise concerning Rūpasañcetanā. [ Understand in the
same way in respect of the remaining five senses and in setting the faculties in motion ]. The
perceptions, ‘I think in many ways’, ‘I go on thinking again and again’ concerning the
Sańkharakkhandhā Dhammas leaving aside Cetanā is the wrong view arising with respect to
Vitakka (reflec-tion and reasoning) and Vicāra (investigation). The perception, ‘I strive at this or
that’ is the wrong view arising concerning Viriya’ the perception. ‘I like it’ is the wrong view
arising concerning Pīti; the perception, ‘I want to have this’, ‘ I want to acquire that’, ‘I want to
do that’, ‘I want to go there’, ‘I want to be there’, ‘I want to say this’, ‘I want to see that’ are the
wrong views that arise on account of Chanda (wish, desire).
The perceptions relating to the Dhammas, such as ‘I do not know that Dhamma’, ‘I do not see
it’, ‘I do not comprehend it’, are the wrong views that arise on account of Moha (bewilderment).
The perceptions that appear in coming across evil, such as ‘I have no shame’, ‘I have no fear’ are
the wrong views that arise on account of Ahirika and Anottappa. The perceptions relating to wife
and children and possessions, such as, ‘I want to get this’, ‘I want to enjoy that’, ‘I am fond of
it’, ‘I adore it’, ‘I love, like it’, ‘I am pleased and attached to it’, are the wrong views that arise on
account of Loba (greed). ‘I am angry’, ‘I am upset’, ‘I hate’, ‘I am indignant’ are the wrong
views that arise on account of Dosa (anger). The perceptions, ‘I cannot surrender’, ‘I cannot
yield’, ‘I cannot submit’ are the wrong views that arise on account of Māna (pride). The
perception, ‘My view is wrong’, is the wrong view that arises on account of Diṭṭhi (wrong view).
The perceptions, ‘I am jealous’, ‘I am mean’, ‘I am stingy’ are the wrong views that arise on
account of Issā and Macchariya. (translate ?) The perceptions relating to past evil deeds one has
done. ‘I am anxious’, ‘I am worried’, ‘I cannot have peace of mind’ are the wrong views that
arise on account of Kukkucca (remorse).
The perceptions relating to the Dhammas, ‘I feel weary’, ‘I feel lazy’ are the wrong views that
arise on account of Thina Middna. (translate?) The perceptions relating to the attributes of the
three gems, ‘I cannot believe’, ‘I believe wrongly’, ‘I am doubtful’, ‘I cannot make up my mind’
are the wrong views that arise on account of Vicikicchā. (translate ?)
The perceptions relating to objects, such as the attributes of the Buddha, etc. ‘I venerate’, ‘I
adore’, ‘My heart is peaceful are the wrong views that arise on account of Saddhā (Faith). The
perceptions relating to mindfulness, such as, ‘I do not forget to do good deeds’, ‘I remember’ is
the wrong view that arises on account of Sati (Mindfulness). The perception relating to evil
deeds, such as ‘I am ashamed’ ‘I fear’ are the wrong views that arise on account or Hiri and
Ottappa. (translate) The perceptions, such as ‘I keep the precepts’, ‘I abstain from taking life’ are
the wrong views that arise on account of Sīla-Kusala. [ Understand in the same way for such
perceptions as ‘I abstain from taking what is not given to me’, etc. ]
This is how the SakkĪyadiṭṭhi fires are set alight in each of the Sańkhārakkhandhā Dhammas.
How The Niraya Fires Are Set Alight in Viññāṇa: In the twenty-four Sakkāyadiṭṭhis of the
Viññāakkhandha, the perceptions such as. ‘I see this man’, ‘I look at that object’, ‘I view this’ are
the wrong views that arise on account of Cakkhuviññāṇa; the perceptions ‘I hear’, ‘I listen’, are
the wrong views that arise on account of Sotaviññāṇa; the perception, ‘I smell’ is the wrong view
that arises on account of Ghānaviññāṇa; the perception ‘I know the sweet or the sour taste’ is the
wrong view that arises on account of Jivhāviññāṇa; the perception ‘I know the sensation of heat
of cold, the coarse and the slft’ is the wrong view that arises on account of Kāyaviññāṇa; the
perceptions, ‘I think’, ‘I pereive’, ‘I comprehend’ are the wrong views that arise on account of
Manoviññāṇa.
 Paṭiccasamuppāda Dīpanī
[This is how the Sakkāyadiṭṭhi fire is set alight in the six Viññāṇas.]
Taking the five Khandhas collectively as one and speaking of them as ‘I’, ‘I go’, ‘I come’. ‘I
do’, ‘I say’, ‘I speak’ and all such perceptions and sayings are wrong views.
Those worldlings, who have the inherent o?? wrong belief in the real existence of individuals,
beings, human beings, Devas, women, men, I, others, speak fluently using the words ‘I’ and
‘self’ may be found the worldover. Whenever they speak thus, they come to think that what they
say is trues. However, the Ariyas, who have done away with Sakkāyaditthi, also speak as others
do but they do not have any misconceptions. Although they use the word ‘I’, they have no
misconception concerning ‘I’. The Sakkāyadiṭṭhis already explained comprise those that arise on
account of Diṭṭhi, those that arise on account of Saññā and those that arise on account of
Viññāṇa.
When the wrong view arises in association with Diṭṭhigatasampayutta (mind) it arises on
account of Diṭṭhi. When it arises in association with Akusala Citta and Mahākusala Citta besides
[the above mind,] it arises on account of Saññā and Viññāṇa. So long as the Sakkāyaditthis
already explained are not got rid of, even though a being may be reborn as a human being, or as a
Deva or as the King of the Devas, the doors of the four Apāya realms remain wide-open for one.
Two hundred and fifty-six kinds of Niraya fires are always bruning in one’s mind. The eight
great Nirayas accompany one throughoutl all one’s existences. Although one may have attained a
human, Deva or Brahman existence (at present) there is no chance to have peace of mind
because of the Niraya fires persistent threat and prisence.
This is a brief exposition of the twenty categories of Sakkāyadiṭṭhi as given in the Dhamma
Sańgaṇī Pāļi text to enable the readers to perceive them clearly with respect to their own
Khandhas.

---
 Manual of the Law of Dependent Origination
The Three Categories of Diṭṭhi as given in the
Suttanta Pāļi Text

The three kinds of Diṭṭhi as described in the the Abhidhamma Vibhańga Pāļi text and the
Suttanta Pāļi text will now be shown.

Tatta Katamāni Tīṇi Titthāyatanāni –

1. Idhekacco samaṇo vā brāhamaṇo vā evaṃvādī hoti evaṃ diṭṭhī “yaṃ kiñcāyaṃ

purisapuggalo paṭisaṃvedeti sukhaṃ vā dukkhaṃ vā adukkhamasukhaṃ vā, sabbaṃ taṃ
pubbekata hetū” ti.

2. Idhe panekacco samaṇo vā brāhmaṇo vā evaṃvādī hoti evaṃ diṭṭhī, “yaṃ kiñcāyaṃ
purisapuggalo paṭisaṃvedeti sukhaṃ vā dukkhaṃ vā adukkhamasukhaṃ vā, sabbaṃ taṃ
issaranimmāna hetū” ti.

3. Idhe panekacco samaṇo vā brāhmaṇo vā evaṃvādī hoti evaṃ diṭṭhī, “yaṃ kiñcāyaṃ
purisapuggalo paṭisaṃvedeti sukkhaṃ vā dukkhaṃ vā adukkhamasukhaṃ vā, sabbaṃ
taṃ ahetu apaccayā” ti.

In the Pāļi Text quoted above only the last part I.e. (1.) Sabbaṃ taṃ pubbekataketu; (2.)
Sabbaṃ taṃ issāranimmānahetu; and (3.) Sabbaṃ taṃ ahetu apaccayā, are different.

Tatta = In these words; Tīṇi = the three; Titthāyatanāni = the causes for the arising of Diṭṭhi
(wrong view); Katamāni = are what?

1. Idha = In this world; Ekacco = some of the; Samaṇo Vā = the Bhikkhu or = Brāhmaṇo Vā
= the Brāhmin; Evaṃvādi = preaches in this way; Evaṃdiṭṭhi = views in this way; Hoti =
to be. Ayaṃ Purissa Puggalo = thus individuals and beings; Kiñci = any of; Yaṃ Sukhaṃ
Vā = a certain feeling of pleasure or; Yaṃ Dukkhaṃ Vā = a certain feeling of pain; Yaṃ
Adukkhamasukhaṃ = a certain feeling of neither pleasure nor pain; Paṭisaṃve Deti =
enjoys; Taṃ Subbaṃ = all that is experienced; Pubbekata Hetu = are due to the deeds of
merit and demerit done in past existences.
2. Taṃ sabbaṃ = all that is experienced; Issaranimmāna hetu = is due to the creation of the
Everlasting God who governs the world.
3. Taṃ sabbaṃ = all that is experienced; ahetu = has no reason; Apaccayā = has no cause.

The first view (Diṭṭhi) is the belief that all the pleasures (Sukha) and pains (Dukkha)
experienced by beings in the world are the fruits of their past deeds of merit and demerit.
The second view (Diṭṭhi) is the belief that all these are the creation of the everlasting God.
The third view (Diṭṭhi) is the belief that there is no reason or cause. Everything happens by
chance.
 Paṭiccasamuppāda Dīpanī
The first view (Diṭṭhi) is the belief of the Nigaṇṭha heretics.
The second view (Diṭṭhi) is the belief of the Pathis (Mohammedans and Christians.)
The third view (Diṭṭhi) is the Ahetuka Diṭṭhi.

The first type of view (Diṭṭhi) is also found among the Burmese who strongly believe in
Kamma. The Hindus believe that pleasure and pain are experienced according to the writing on
their foreheads. Besides these, there are many other kinds of wrong views.

Sakkāyadiṭṭhi is the Origin of all the Diṭṭhis

Sakkāya Is The Origin: The twenty Sakkāyadiṭṭhis are the roots of all the other kinds of Diṭṭhis.
All the plants and trees in the world grow from seeds. The seed is the origin of all plants and
trees. Wherever there are seeds, it could not be said that plants and trees would not grow in this
place or that place. Where there are no seeds, or when the seeds are exhausted, plants and trees
cannot grow. If the seeds are not exhausted, the growth of plants and trees will not stop. In the
same way, so long as any Sakkāyadiṭṭhi is ingrained in the mind, of a being, reborn in a race that
holds Diṭṭhi (wrong belief) he cannot gain and release from Niraya even at the dissolution of the
world, will imbibe that Diṭṭhi. A being reborn among human beings or Devas. Who holds one of
the sixty-two Diṭṭhis, will also imbibe that Diṭṭhi.
So long as any Sakkāyadiṭṭhi is ingrained in the mind of a being, the Pañcānantatariya
Kammaṃ (the five serious evil deeds that bring immediate punishment) and the ten Duccaritas
(evil deeds) always pursues one closely. There is no demeritorious, evil or wrong deed one would
not do Pāyas. Even though one is reborn in the human world, one has the four Apāyas within
one. Even though becomes the Brahmā king in the Brahmā Realm, the four Apāyas are within
one. Suppose, there were two persons found guilty of crimes that entail terms of imprisonment.
The first criminal was sentenced to ? term of imprisonment and sent to prison. But no sentence
was yet passed in the case of the second cramenal. The first one who was serring his allotid
sentence imprisonment was getting hearer and nearer, day by day to the day of his release. The
second one who was yet awaiting his sentence to be passed was getting nearer and nearer, day by
day, to the day his term of imprisonment would begin.
In like manner, those who are suffering in Apāya get nearer and nearer, day by day to the day
of their release while those in the human world, the Deva and the Brahmā realms get nearer and
nearer, day by day, to the day of the beginning of their terms in Apāya.
So, the Buddha teaches -
“Etassa Ānanda paṭiccasamuppādassa aññānā appaṭivedhā
tanthā kulakajātā muñjapabbajabhūtā sakuṇa guṇṭhikajātā
apayaṃ duggatiṃ vinipātaṃ saṃsāraṃ nātivattanti .....”

Meaning = Ānanda = Ānanda

Etassa Paṭiccasamuppādassa = the nature of this Paṭiccasamuppāda;
Appaṭivedhā = not understanding and comprehending it;
Imesattā = these beings who are worldlings;
Tanthā Kulakajātā = are confused like an entangled skein of twine descreption.
That cannot be sorted out; Muñjapubbajabhūtā = tangled (?) and matted ? like a thicket of Muñja
and Pabbaja grass;
 Manual of the Law of Dependent Origination
Sakuṇa Guṇṭhikajātā = entangled and matted like a birds nest;
Apāyaṃ = a place deviod of happiness;
Duggatiṃ = wretched miserable destination; Vinipātaṃ = a place fallen into against one’s wish;
Saṃsāraṃ = Saṃsāra; (translate?)
Nātivatthanti = cannot escape.
Tanthākulakajāta; It means that in the mind of each human being, Deva or Brahma, the two
hundred and fifty-six kinds of Sakkāyadiṭṭhi together with the countless evils already mentioned
lie entangled. (twisted?) Understand the meanings of “Muñjapubbajabhūta” and
“Sakuṇaguṇṭhikajātā” also in the same way.

Vinipātaṃ Saṃsāraṃ: These two words mean that those human beings, Devas and Brahmas,
in whose minds the Sakkāyadiṭṭhis lie entangled and ? twisted, cannot predict that on passing
away from a certain plane of existence they will go to such a plane. On passing away from one
plane of existence to the next, they have to leave it to their Kamma (fate, I.e. to the worth of their
own individual past deeds) to determine them rebirth in any particular plane. When strong winds
blow in the months Tabaung and Tagu (approximately March and April), leaves are stripped off
their stalks and they fall, haphazerdly, wherever the wind blows them. In like manner, when
beings with Sakkāyadiṭṭhi ingrained in them pass away upon the expiration of their life-span, not
excepting even those from Bhavagga, the highest plane of existence, they can be reborn in any
one of the planes.
When the whirlwinds blow in the months of Tabaung and Tagu (approximately March and
April), the dary leaves, grass and rubbish blown up and about by the wind cannot choose the
places where they will fall. They can make no choice and they can make no guess. They can fall
anywhere. The rubbish carried down by the currents of streams and rivers from the hills and
forests at the beginning of Summer the rains deposited and cannot guess on which sandbank or
bank it will be deposited. It can be washed ashore at any place. In like manner, human beings,
Devas and Brahmās with Sakkāyadiṭṭhi ingrained in their minds can be reborn in any one of the
planes of existence without having any choice in the matter when they pass away. Figuratively
speaking the carrying away and drifting along of worldlings in the strong winds and strong
currents are the waves of the two hundred and fifty-six kinds of Sakkāyadiṭṭhi and thun being
brone from one existence and to another thun landing in any other existence, having no choice, in
the matter is called Vinipātaṃ Saṃsāraṃ.

With Eyes and Wings, Like a Full Grown Bird: The Ariyas like Visākhā and Anāthapiṇ̄dika
who have extinguished the Sakkāyadiṭṭhi fires from their minds can, however, choose the plane
of existence where they would like to go to on passing away from one existence and being
reborn in another. Even though they have not especially made up their minds in this regard, they
cannot and will not fall into inferior and lowly planes. To give an example – they are like fully
grown birds with strong wings and good eye-sight, which fly from tree to tree, garden to garden,
forest to forest, according to their fancy. With the cessation of the Sakkāyadiṭṭhi fires in their
minds, all the Diṭṭhi fires and Duccarita fires are also quenched. The four Apāyas that are innate
to all non-Ariyas vanish altogether.
Not only do the Apāyas vanish from their hearts and minds but those in whose minds the
Sakkāyadiṭṭhi fires have been extinguished, will if reborn in the human world, belong to families
of wealth, learning and wisdom, and high status. They are not reborn to families of low status. It
 Paṭiccasamuppāda Dīpanī
is the same when they are reborn as Devas; their Wisdom grows from existence to existence; and
they never become unwise.
For a being in whose mind Sakkāyadiṭṭhi is ingrained, there is the possibility that even though
he is today the King of the Devas, Sakka, he may the next day become a dog, a pig, an white-ant,
an ant, a louse or an insect. Even though he is today a person of supernormal powers (Abhiññā)
who practises the Jhānas, he may the next day become a clown on the stage. Even though he is
today a person of great learning, he may the next day become a lunatic, an idiot or an ignoramus.
Thus seeing the countless defects and evils of those whose minds are filled with Sakkāyadiṭṭhi
and the countless advantages and merits of those who have put an end to Sakkāyadiṭṭhi, the
dangerous, frightening, loathsome and repulsive nature of the evil Dhammas (Pāpadhamma)
called Sakkāyadiṭṭhi ought to be very plain and clear. The state of oneself, in whose and mind
heart the Sakkāyadiṭṭhi fire of “I” is burning fiercely, and like the nature of a being borne
frightfully along from existence to existence in the round of births (Saṃsāra), like the dry leaves
and grass floating and drifting in the strong wind and the dry leaves and grass being sweft away
and carried along by the rivers current ought to be evident.
Only at the time of the prevalence of the Teaching of the Buddha can a being know that the
illusion there is ‘self’ is Sakkāyadiṭṭhi and belief in this self causes the arising of the
Sakkāyadiṭṭhi fires. If he is reborn outside the Buddha Sāsanā, even for an incalculable number
of Kappas, he will never have an opportunity to understand what Sakkāyadiṭṭhis are, and will be
overwhelmed by the great darkness of Ignorance. Thus the knowledge of the Paṭiccasamuppāda
(the Doctrine of Dependent Origination) is the great remedy. (medicine). The evil malady, the
evil disease, this great remedy seeks to ???? is wrong view (Ditthi Dhamma). This chapter has,
therefore dealt with the nature of the malady (Ditthi Dhamma) so that it might be demonstrated
that the remedy suits the malady.
The Eight kinds and sixteen kinds of Vicikicchā (doubt) are also evil maladies and diseases,
but they are only the off shoots of Sakkāyadiṭṭhi. They arise when there is Sakkāyadiṭṭhi and
when Sakkāyadiṭṭhi is dispelled, they are dispelled, when Sakkāyadiṭṭhi is extinguished, they are
extinguished. Vicikicchā will not, therefore, be dealt with at length, here.
End of the Chapter on the Wrong Views That Are The Chief
Factors Of The Paṭiccasamuppāda.
 Manual of the Law of Dependent Origination

The Paṭiccasamuppāda In Pāļi and The Meaning of The

Paṭiccasamuppāda Uddesa in Pāļi

Avijjāpaccayā sańkhāraṃ; sańkhārapaccayā viññāṇaṃ; viññāṇapaccayā nāmarpaṃ;

nāmarūpapaccayā saļāyatanaṃ; saļāyatanapaccayā phasso; phassapaccayā vedanā;
vedanāpaccayā taṇhā; taṇhāpaccayā upādānaṃ; upādānapaccayā bhavo; bhavapaccayā jāti;
jātipaccayā jarāmaraṇa soka parideva dukkha domanassupāyāsā sambhavanti; Evame tassa
kevalassa dukkhakkhandhassa samudayo hoti.
[Paṭiccasamuppāda summary Uddesa Abhidhamma Vibhańga Pāļi].

Paṭiccasamuppāda Niddesa Pāļi

1. Tattha katame avijjā; dukkhe aññāṇaṃ dukkha samudaye aññāṇaṃ dukkhanirodhe aññāṇaṃ
dukkhanirodhagāmini paṭipadāya aññāṇaṃ; ayaṃ vuccati avijjā.

2. Tattha katame avijjāpaccayā sańkhārā; Puññābhi sańkhāro apuññābhisańkhāro

āneñcābhisańkhāro kāyasańkhāro vacīsańkhāro cittasańkhāro. Tattha katamo
puññābhisańkhāro; kusalā cetanā kāmāvacarā rūpāvacarā dānamayā sīlamayā bhāvanāmayā;
ayaṃ vuccati puññābhisańkhāro. Tattha katamo apuññābhisańkhāro; akusalā cetanā
kāmāvacarā; ayaṃ vuccati apuññābhi sańkhāro. Tattha katamo āneñjābhisańkhāro; kusalā
cetanā arūpāvacarā; ayaṃ vuccati āneñjabhisańkhāro. Tattha katamo kāyasańkhāro;
kāyasañcetanā kāyasańkhāro vacīseñcetanā vacīsańkhāro manosañcetanā cittasańkhāro; ime
vuccanti avijjāpaccayā sańkhāra.

3. Tattha katamaṃ sańkhārapaccayā viññāṇaṃ; cakkhuviññāṇaṃ sotaviññāṇaṃ ghānaviññāṇaṃ

jivhāviññāṇaṃ kāyaviññāṇaṃ manoviññāṇaṃ; idaṃ vuccati sańkhārapaccayā viññāṇaṃ.

4. Tattha katamaṃ viññāṇapaccayā nāmarupaṃ; atthi nāmaṃ; atthi rūpaṃ. Tattha katamaṃ
nāmaṃ; vedanā saññā cetanā phasso manisikāro; idaṃ vuccati nāmaṃ; tattha katamaṃ
rūpaṃ; cattāroca mahābhūta catunnaṃ vuccati rūpaṃ; iti idañcanāmaṃ idañcarūpaṃ; idaṃ
vuccati viññānapaccayā nāmarūpaṃ.

5. Tattha katamaṃ nāmarūpapaccayā saļāyatanaṃ: Cakkhāyatanaṃ sotāyatanaṃ ghānāyatanaṃ

jivhāyatanaṃ kāyāyatanaṃ manāyatanaṃ; idaṃ vuccati nāmarūpapaccayā saļāyatanaṃ.

6. Tattha katamo saļāyatanapaccayā phasso: Cakkhu samphasso sotasamphasso

ghānasamphasso jivhāsamphasso kāyasamphasso manosamphasso; ayaṃ vuccati
saļāyatanapaccayā phasso.

7. Tattha katamā phassapaccayā vedanā: Cakkhusamphassajā-vedanā sotasamphassajā vedanā

ghānasamphassajā vedanā jivhāsam-phassajā vedanā kāyasamphassajā vedanā
manosamphassajā vedanā; ayaṃ vuccati phassapaccayā vedanā.
 Paṭiccasamuppāda Dīpanī

8. Tattha katamā vedanapaccayā taṇhā: Rūpataṇhā saddataṇhā gandhataṇhā rasataṇhā

phoṭṭhabbataṇhā; ayaṃ vuccati vedanāpaccayā taṇhā.

9. Tattha katamaṃ taṇhāpaccayā upādānaṃ: Kāmupādānaṃ diṭṭhupādānaṃ sīlabbatupādānaṃ

attavādupādānaṃ, idaṃ vuccati taṇhāpaccayā upādānaṃ.

10. Tattha katamo upādānapaccayā bhavo; bhavo duvidhena atthi kammabhavo atthi
upapattibhavo. Tattha katamo kammabhavo; puññābhisańkhāro apuññābhisańkhāro
āneñjabhisańkhāro, ayaṃ vuccati kammabhavo; sabbampi bhavagamikammaṃ
kammabhavo. Tattha katamo upapattibhavo; kāmabhavo rūpabhavo arūpabhavo saññābhavo
assaññābhavo nevasaññānāsaññābhavo ekavokārabhavo catuvokārabhavo
pañcavokārabhavo; ayaṃ vuccati upapattibhavo. Iti ayañca kamma- bhavo ayañca
upapattibhavo; ayaṃ vuccati upādānapaccayābhavo.

11. Tattha katamā bhavapaccayā jāti; yā tesaṃ tesaṃ sattānaṃ tamhi tamhi sattanikāye jāti
sañjāti okkanti nibbatti abhinibbatti khandhānaṃ pātubhāvo āyatanānaṃ paṭilābho; ayaṃ
vuccati bhavapaccayā jāti.

12. Tattha katamaṃ jātipaccayā jarāmaraṇaṃ; atthi jarā atthi maraṇaṃ; tattha katamā jarā; yā
tesaṃ tesaṃ sattānaṃ tamhi tamhi sattanikāye jarā jīraṇatā khaṇ̄diccaṃ pāliccaṃ valittacatā
āyuno saṃhāni indriyānaṃ paripāko; ayaṃ vuccati jarā. Tattha katamaṃ maraṇaṃ; yā tesaṃ
tesaṃ sattānaṃ tamhā tamhā sattanikāyā cuti cavanatā bhedo antaradhānaṃ maccu maraṇaṃ
kālakiriyā khandhānaṃ bhedo kāļevarassa nikkhepo jīvitindriyassupacchedo; idaṃ vuccati
maraṇaṃ. Iti ayañca jarā idañca maraṇaṃ; idaṃ vuccati jātipaccayā jarāmaraṇaṃ.

13. Tattha katamo soko: ñātibyasanena vā phuṭṭhassa bhogabyasanena vā phuṭṭhassa

rogabyasanena vā phuṭṭhassa sīlabyasanena vā phuṭṭhassa diṭṭhibyasanena vā
aññataraññatarena byasanena samannāgatassa aññataraññatarena dukkhadhammena
phuṭṭhasa soko socanā socitattaṃ antosoko antoparisoko cetaso parijjhāyanā domanassaṃ
sokasallaṃ; ayaṃ vuccati soko.

14. Tattha katamo paridevo; ñātibyasanena vā phuṭṭhassa Bhogabyasanena vā phuṭṭhassa

rogabyasanena vā phuṭṭhassa sīlabyasanena vā phuṭṭhassa diṭṭhibyasanena vā phuṭṭhassa
aññataraññatarena byasanena samannāgatassa aññataraññatarena dukkhadhamena phutthassa
ādevo paradevo ādevanā paridevanā adevitattaṃ paridevitattaṃ vācā palāpo vippalāpo
lālappo lālappanā lālappitattam; ayaṃ vuccati paridevo.

15. Tattha katamaṃ dukkhaṃ; yaṃ kāyikaṃ asātaṃ kāyikaṃ dukkhaṃ kāyasamphassajaṃ
asātaṃ dukkhaṃ vedayitaṃ kāyasamphassajā asātā dukkhā vedanā; idaṃ vuccati dukkhaṃ.

16. Tattha katamaṃ domanassaṃ; yaṃ cetasikaṃ asātaṃ cetasikaṃ dukkhaṃ ceto samphassajaṃ
 Manual of the Law of Dependent Origination
asātaṃ dukkhaṃ vedayitaṃ ceto samphassajā asātā dukkhā vedanā; idaṃ vuccati
domanassaṃ.

17. Tattha katamo upāyāso; ñātibyasanena vā phuṭṭhassa bhogabyasanena vā phuṭṭhassa

rogabyasanena vā phuṭṭhassa vā sīlabyasanena vā phuṭṭhassa diṭṭhibyasanena vā phuṭṭhassa
aññataraññatarena byasanena samannāgatassa aññataraññatarena dukkhadhammena
phuṭṭhassa āyāso upāyāso āyāsitattaṃ upāyāsitattaṃ; ayaṃ vuccati upāyāso. Evametassa
kevalassa dukkhakkhandhassa samudayo hotīti, evametassa kevalassa dukkhakkhandhassa
sańgati hoti; samāgamo hoti; samodhānaṃ hoti; pātubhāvo hoti; tena vuccati evametassa
kevalassa dukkhakkhandhassa samudayo hotīti.
[The Paṭiccasamuppāda Niddesa from Abhidhamma Vibhańga Pāļi]

The Example of the Khandha and the Cetiya Shrine.

Considering the statement in the Piṭakas that those who wish to honour and worship the
Dhammaceti one of the four kinds of Cetiyas (shrines), viz. Dhātucetī, Dhammacetī,
Paribhogacetī and Uddissacetī, should inscribe the Paṭiccasamuppāda Pāļi Texts on gold or silver
plates and revere them; considering the statement in the Visuddhimagga Aṭṭhakathā that the
Khandhā of one who always practises Dhammanussati (Recolliction on the Dhamma) is like a
Cetiya shrine and such a person is worthy of veneration by men and Devas; and considering thhe
Teaching of the Buddha that the eighty-four thousand Dhammakhandhas (articles of the
Buddha’s Teaching) represent him, it should be understood that any one, man or woman, who
memorizes the Pāļi text and the exposition of the Paṭiccasamuppāda Desanā and recites and
practises it, is like a Dhamma Cetiya (shrine) and is worthy of veneration by men and Devas.

The Paṭiccasamuppāda Uddesa Pāļi Meaning

Avijjāpaccayā = On account of the apparent existence of ignorance and non-comprehension of

the real truth; Sańkhāra = the preparation and conditioning activities of Paccupanna (present) and
Saṃsāra (round of birth) called Sańkhāra; Sambhavanti = arise.
Sańkhārapaccayā = On account of the apparent existence of the preparation and conditioning
activities of Paccuppana and Saṃsārā; Viññāṇaṃ = a new viññāṇa in a new existence;
Sambhavanti = arises.
Viññāṇapaccayā = On account of the arising of a new Viññāṇa; Nāmarūpaṃ = the aggregate
of Nāma and the aggregate of Rūpa; Sambhavanti = arise.
Nāmarūpapaccayā = On account of the arising of the aggregate of Nāma and the aggregate of
Rūpa; Saļāyatanaṃ = Saļāyatana Dhammas, viz. The six sense-doors and the six sense-objects;
Sambhavanti = arise.
Saļāyatanapaccayā = On account of the apparent existence of the six sense-doors and the six
sense-objects; Phassa = the six kinds of contact with objects called Phassa; Sambhavanti = arise.
Phassapaccayā = On account of the apparent existence of the six kinds of Phassa; Vedanā =
experiencing the objects called feeling (Vedanā); Sambhavanti = arises.
Vedanāpaccayā = On account of the apparent existence of thhe six kinds of feeling; Taṇhā =
the six kinds of craving, that which craves for and takes delight in sensual objects; Sambhavanti
= arise.
Taṇhāpaccayā = On account of the apparent existence of the six kinds of craving; Upādanaṃ
 Paṭiccasamuppāda Dīpanī
= the Dhamma which clings, attaches itself and sticks to objects steadfastly; Sambhavanti =
arises.
Upādānappaccayā = On account of the apparent existence of clinging; Bhavo = the Kamma
and Vipāka Dhammas called the properties of ‘Loka’ and ‘Saṃsarā’; Sambhavanti = arise.
Bhavapaccayā = On account of the apparent existence of the Kamma and Vipāka Dhammas
called the properties of ‘Loka’ and ‘Saṃsarā’; Jāti = repeated rebirths; Sambhavanti = arise.
Jātipaccayā = On account of the apparent existence of rebirths; Jarāmaraṇaṃ = repeated
ageing, decaying and death, or; Sokaparideva Dukkha, Domanassupayāsā = sorrow, lamentation,
pain, distress and despair; Sambhavanti = arise.
Evaṃ = In this way; Kevalasa = exclusively – without any Sukha; Etassadukkhakkhandhassa
= this mass of Dukkha; Samudayo = the arising; Hoti = to be, becomes.

The Meaning of Paṭiccasamuppāda Niddesa from the Pāļi

[Full translations are given (in brackets)
at the end of each paragraph.]

1. Tattha = In that Uddesa Pāļi; Avijjā = the meaning of Avijjā; Katamā = is what? In the
Dukkha Sacca Dhamma; Aññanaṃ = ignorance (of it) is one; Dukkhasamudaye = In the
origin; the cause of Dukkha; Aññāṇaṃ = ignorance (of it) is one; Dukkhanirodhe = In the
Dhamma for the cessation of Dukkha; Aññāṇaṃ = ignorance (of it) is one;
Dukkhanirodhagāminipaṭipadāya = in the practice leading to the attainment of the cessation
of Dukkha; Aññāṇaṃ = ignorance (of it) is one; Ayaṃ = the ignorance of these four; Avijjā =
as Avijjā; Vuccati = are called.
[In that Uddesa Pāļi, what is the meaning of Avijjā? The ignorance of the Noble Truth of
Dukkha, the ignorance of the Cause of Dukkha, the ignorance of the Cessation of Dukkha and
the ignorance of the practice leading to the attainment of the cessation of Dukkha – these four
kinds of ignorance are called Avijjā.]

2. Tattha = In that Uddesa Pāļi; Avijjāpaccayā = On account of the cause called “Avijja”;
Uppannā = appear; Sańkhāro = the translate Sańkhāras; Katame = what are they? Puññābhi
Sańkhāro = Puññābhi Sańkhāra is one; Apuññābhisańkhāro = Apuññābhi Sańkhāra is one ;
Āneñcābhisańkhāro = Āneñcābhisańkhāra is one; [ These three form one group.]
Kāyasańkhāro = Kāyasańkhāra is also one; Vacīsańkharo = Vacīsańkhāra is also one;
Cittasańkhāro = Cittasańkhāra is also one; [ These three form one group.] Tattha = Of these
two (groups), Katamo = which Dhamma; Puññābhi-Sańkhāro = is called Puññābhisańkhāra?
Kāmavacarā = (which are) Kāmavacara; Dānamayā = (consisting) of Dāna; Sīlamayā = of
Sīla; Bhāvanamayā = of Bhāvanā; Kusala Cetanā = meritorious intentions, or; Rūpāvacarā =
(which are) Rūpāvacara; Bhāvanāmayā = of Bhāvanā; Kusalācetanā = meritorious intentions,
or; Ayaṃ = this group of Dhammas; Puññābhisańkhāro = as Puññābhisańkhāro; Vuccati = is
called. Tattho = Of those first three; Apuññābhisańkhāro = is called Apuññābhisańkhāro;
Katamo = which Dhamma is? Kāmavacarā = (which is) Kāmāvacāra; Akusala Cetanā = is of
demeritorious intention; Ayaṃ = this demeritorious intention; Apuññābhisańkhāro = as
Apuññābhisańkhāra; Vuccati = is called.
Tattha = Of these first three; Āneñcābhisańkhāro = is called Āneñcābhisańkhāra; Katamo =
which Dhamma is? Arūpavācarā = (which is) Arūpavācarā; Kusalācetanā = is of meritorious
 Manual of the Law of Dependent Origination
intention; Ayaṃ = this meritorious intention; Aneñcābhisańkhāro = as Āneñcābhisańkhāra;
Vuccati = is called.
Tattha = of those second three; kāyasańkhāro = called Kāyasańkhāra; Katamo = which is?
Kāyasañcetanā = the group of Kāya Duccarita and Kāya Sucarita Cetanā is; Kāyasańkhāro =
called Kāyasańkhāra. Vacīsañcetanā = the group of Vacī Duccarita and Vacī Sucarita Cetanā is;
Vacīsańkhāra = called Vacīsańkhāra. Manosañcetanā = the group of Manoduccarita and
Manosucarita Cetanā is; Cittasańkhāro = called Citta Sańkhāra.
Ime = these Dhammas; Avijjāpaccayā = on account Avijjā; Uppannā = arise; Sańkhārā = as
Sańkhāra; Vuccati = are called.
[In that Uddesa Pāļi, what are the Sańkhāras that appear on account of Avijjā? (They are:)
Puññābhi Sańkhāra, Apuññābhi Sańkhāra, Āneñcābhi Sańkhāra, (these three form one group),
Kāyasańkhāra, Vacīsańkhāra, Citta Sańkhāra (these three form one group), Of these two groups,
which Dhamma is called Puññābhi Sańkhāra? The meritorious intentions (Kulalā Cetanā) of
alms giving, of observing the moral percepts and of Insight Development Practice, the planes of
sensual pleasures (Kāmoloka) and the meritorious intention of Insight Development Practice in
the material planes (Rūpavacāra) are called Puññābhi Sańkhāra. Of the three in the first group,
which Dhamma is called Apuññābhi Sańkhāra? The demeritorious intentions in the planes of
sensual pleasures is called Apuññābhi Sańkhāra. Of the three in the first group, whhich Dhamma
is called Āneñcābhi Sańkhāra? The meritorious intention in the non-material planes
(Arūpavacara) is called Āneñcābhisańkhāra. Of the three in the second group, what is
Kāyasańkhāra? The group of physical deeds done with evil or good intentions is called
Kāyasańkhāra. The group of verbal deeds done with evil or good intentions is called
Vacīsańkhāra. The group of mental actions done with evil or good intentions is called
Cittasańkhāra. These Dhammas which are caused by ignorance are called Sańkhāra.]

3. Tattha = In that Uddesa Pāļ; Sańkhārapaccayā = on account of Sańkhāra; Uppannaṃ =

appear, arise; Viññāṇaṃ = called Viññāṇa; Katamaṃ = which Dhamma? Cakkuviññāṇaṃ =
Cakkhuviññāṇa that arises in the eye; Sotaviññāṇa = Sotaviññāṇa that arises in the ear;
Ghānaviññāṇa = Ghānaviññāṇa that arises in the nose; Jivhāviññāṇa = Jivhāviññāṇa that
arises in the tongue; Kāyaviññāṇa = Kāyaviññāṇa that arises all over the body, both inside
and outside; Manoviññāṇa = Manoviññāṇa that arises in the heart; Idaṃ = these six kinds of
Viññāṇa are; Sańkhārapaccayā Viññāṇaṃ = Viññāṇas that arises on account of Sańkhāra;
Vuccati = are called.
[ 3. In that Uddesa Pāļi, what are the Viññāṇas that appear on account of Sańkhāra? The six
kinds of Viññāṇas (consciousnesses), namely, Cakkhuviññāṇa (eye-consciousness) that arises in
the eye, Sotaviññāṇa (ear-consciousness) that arises in the ear, Ghānaviññāṇa (nose-
consciousness) that arises in the nose, Jivhāviññāṇa (tongue-consciousness) that arises in the
tongue, Kāyaviññāṇa (body-consciousness) that arises all over the body (both internally and
externally) and Mano-Viññāṇa (mind-consciousness) that arises in the heart (mind) are called
Viññāṇas (consciousnesses) that arise on account of Sańkhāra.

4. Tattha = In that Uddesa Pāļi; Viññāṇapaccayā Nāma Rūpaṃ = Nāma Rūpa (mind-and-body)
that arise on account of Viññāṇa; Katamaṃ = are which Dhamma? Nāmaṃ = Nāma (name);
Atthi = there is; Rūpaṃ = Rūpa (body); Atthi = there is. Tattha = of those two, Nāma and
Rūpa (mind-and-body); Nāmaṃ = called Nāma; Katamaṃ = is which Dhamma?
 Paṭiccasamuppāda Dīpanī
Vedanā = the Vedanā nature of experiencing objects; Saññā = Saññā, the nature of perceiving
objects; Cetanā = Cetanā, the nature of the urge to deeds of merit or demerit; Phasso = the
nature of the coming in to contact with objects; Manasikāro = the nature of fixing the mind on
objects; Idaṃ = these groups of Dhammas; Nāmaṃ = as Nāma (mind); Vuccati = are called.
Tattha = of those two, Nāma and Rūpa; Rūpaṃ = called Rūpa; Katamaṃ = which is? Cattāro
= the four kinds of; Mahābhūtaca= (the four) Great Elements --- Solidity, Fluidity and
Cohesion, Extension or Motion, and Heat or Cold ---; Catunnaṃ = the four Great Elements;
Upādāya = dependent upon; Pavattaṃ = existing; Rūpaṃ = the twenty-four kinds of
dependent Rūpaṃ (elementary/accidental Matter). Idaṃ = These group of Rūpa; Rūpaṃ as
Rūpa (Matter): Vuccati = is called. Iti = In this way; Idañcanāmaṃ = this group of Nāma
(mind); Idañcarupaṃ = this group of Rūpa (Matter); Idaṃ = these two Dhammas;
Viññāṇapaccayā Nāmarūpaṃ = Mind-and-body that arise on account of Viññāṇa; Vuccati =
are called.
[ 4. In that Uddesa Pāļi, what is the Nāmarūpa (mind-and-body) that arises on account of
Viññāṇa (consciousness)? There is Nāma (mind) and there is Rūpa (body)? Of these two, Nāma
and Rūpa, what is nāma (mind)? The group of Dhammas --- comprising the nature of
experiencing the objects called Vedanā (sensation), the nature of perceiving the objects called
Saññā (perception), the nature of the urge to in do deeds of merit or demerit (Cetanā), the nature
of coming into contact with objects (Phassa), and the nature of fixing the mind on objects --- is
called Nāma (mind). Of the two Dhammas, Nāma and Rūpa, what is Rūpa (body)? The group of
Matter (Rūpa) --- comprising the four Great Elements (Mahābhūtas), namely, the Elements of
Solidity, Fluidity and Cohesion, Extersion or Motion, and Heat or Cold, and the twenty-four
kinds os minor Matter dependent of the four Great Elements --- is called Rūpa (body). These two
groups --- the group of Nāma and the group of Rūpa --- are called Nāma Rūpa (mind-and-body)
that arise on account of Viññāṇa.

5. Tattha = In that uddesa Pāļi; Nāmarūpapaccayā = on account of ļāmarūpa; Uppannaṃ =

appear; Saļāyatanaṃ = the so-called six sense bases, doors; Katamaṃ = are what?
Cakkhāyatanaṃ = the sense-door called eye-clear-sensitive Matter (the eye) is one;
Sotayatanaṃ = the sense door called ear-clear-sensitive Matter (the ear) is one;
Ghānayatanaṃ = the sense-door called nose-clear-sensitive Matter (the nose) is one;
Jivhāyatanaṃ = the sense-door called tongue-clear-sensitive Matter (the tongue) is one;
Kāyāyatanaṃ = the sense-door called body-clear-sensitive Matter (the body) is one;
Manāyatanaṃ = the sense-door called mind-clear-sensitive-Matter (the mind) is one. Idaṃ =
this group of Dhammas; Nāmarūpapaccayā Saļāyatanaṃ = as the six sense-bases or doors;
Vuccati = are called.
[ 5. In that Uddesa Pāļi, what are the six sense bases (doors) that arise on account of
Nāmarūpa? The sense door called eye-clear-sensitive-Matter (Cakkhāyatana), the sense door
called ear-clear-sensitive-Matter (Sotāyatana), the sense-door called nose-clear-sensitive-Matter
(Ghānayatna), the sense-door called tongue-clear-sensitive-Matter (Jivhāyatana), the sense-door
called body-clear-sensitive-Matter (Kāyayatana) and the sense-door called mind-clear-sensitive-
Matter called (Manāyatana) aare known as the six sense-doors that arise on account of
Nāmarūpa.]

6. Tattha = In that Uddesa Pāļi; Sāļāyatanapaccayā = on account of the cause called Salāyatana;
 Manual of the Law of Dependent Origination
Uppanno = appear, Phasso = contact with the object called Phassa; Katamo = is what?
Cakkhusamphasso = the coming into contact of Rūpārammaṇa (visible object) with the eye-
clear-sensitive-Matter (the eye) called Cakkhusamphassa is one; Sotāsamphasso = the
coming into contact of Saddārammaṇa (sound) with the ear-clear-sensitive-Matter (the ear)
called Sotāsamphassa is one; Ghānasamphasso = the coming into contact of Gandhārammaṇa
(smell) with the nose-clear-sensitive-Matter (the nose) called Ghānasamphassa is one;
Jivhāsamphasso = the coming into contact of Rasārammaṇa (taste) with the tongue-clear-
sensitive-Matter (the tongue) called Jivhāsamphassa is one; Kāyasamphasso = the coming
into contact of Phoṭṭhabbārammaṇa (touch) with the body-clear-sensitive-Matter (the body)
called Kāyasamphassa is one; Manosamphasso = the coming into contact with
Dhammārammaṇa (mind-object) that has arisen in the mind-clear-sensitive-Matter (the mind)
called Manosamphassa is one. Ayaṃ = this group of Dhammas Saļāyatanapaccayā Phasso =
as Phassa caused by Salāyatana; Vuccati = is called.
[ 6. In that Uddesa Pāļi, what are the kinds of contact (Phassa) that arises on account of
Saļāyatana (sense-bases)? The coming into contact of the visible object and the eye
(Cakkusamphassa), the coming into contact of thhe sound and the ear (Sotāsamphassa), the
coming into contact of the smell and the nose (Ghānasamphassa), the coming into contact of the
taste and the tongues (Jivhāsamphassa), the coming into contact of the touch and the body
(Kāyasamphassa) and the coming into contact of the mind-object and the mind
(Manosamphassa) are six kinds of contact (Phassa) that appear on account of the sense-bases
(Saļāyatana).]

7. Tattha = In that Uddesa Pāļi; Phassapaccayā = on account of Phassa; Uppannā = appear;

Vedanā = feeling, sensation called Vedanā; Katamā = is what Dhamma? Cakkhusamphassajā
= that arises on account of eye contact; Vedanā =feeling, sensation is one; Sotāsamphassajā =
that arises on account of ear contact; Vedanā = feeling, sensation is one; Ghānasamphassajā =
that arises on account of nose contact; Vedanā = feeling, sensation is one; Jivhāsamphassajā
= that arises on account of tongue contact; Vedanā = feeling, sensation is one;
Kāyasamphassajā = that arises on account of body contact; Vedanā =feeling, sensation is one;
Manosamphassajā = that arises on account of mind contact; Vedanā = felling, sensation is
one; Ayaṃ = this group of Dhammas; Phassapaccayā Vedanā = as the six kinds of feelings
caused by Phassa (contact); Vuccati = is called.
[ 7. In that Uddesa Pāļi, what is the feeling (Vedanā) that appears on account of contact
(Phassa)? the feeling that arises on account of eye-contact, the feeling that arises on account of
ear-contact, the feeling that arises on account of nose-contact, the feeling that arises on account
of tongue-contact, the feeling that arises on account of body-contact and the feeling that arises on
account of mind-contact are the six kinds of feeling caused by contact (Phassa). ]

8. Tattha = In that Uddesa Pāļi; Vedanā Paccayā = On account of feeling; Uppannā = appear;
Taṇhā = craving Taṇhā; Katama = is what Dhamma?; Rūpataṇhā = taking delight in Rūpa
(visible objects) is one; Saddataṇhā = taking delight in sound is one; Gāndhataṇhā = taking
delight in smell is one; Rasataṇhā = taking delight in taste is one; Phoṭṭhabbataṇhā = taking
delight in touch is one; Dhammataṇhā = taking delight in Dhammārammaṇa (mind objects),
such as, Cakku, Sotā, etc.... is one. Ayaṃ = this group of Dhammas; Vedanā Paccayā Taṇhā =
as Taṇhā caused by Cetanā; Vuccati = is called.
 Paṭiccasamuppāda Dīpanī
[ 8. In that Uddesa Pāļi, the Dhammas called craving (Taṇhā) that appear on account of
feeling (Vedanā) are taking delight in visible objects (Rūpataṇhā), taking delight in sounds
(Saddataṇhā), taking delight in smells (Gāndhataṇhā), taking delight in tastes (Rasataṇhā), taking
delight in physical touch (Phoṭṭhabbataṇhā) and taking delight in mind-objects
(Dhamārammaṇa), such as Cakkhu, Sota and so on .... (Dhammataṇhā). This group of Dhammas
are called craving (Taṇhā) caused by feeling. ]

9. Tattha = In that Uddesa Pāļi; Taṇhāpaccayā = on account of Taṇhā; Uppannaṃ = appears;

Upādānaṃ = intense clinging; Katamaṃ = is what Dhamma; Kāmupādānaṃ = clinging to
sensual pleasures called Kāmupādāna is one; Diṭṭhupādānaṃ = clinging to wrong beliefs
called Diṭṭhupādāna is one; Sīlabbatupādānaṃ = clinging to the practices and habits of cows,
dogs, etc. as noble practices to be imitated called Sīlabbatupādāna is one; Attavādupādānaṃ
= calling and clinging to the five Khandhās as “I” and “self” which is Sakkāyadiṭṭhi, called as
Attavādupādāna is one, Ayaṃ = this group of Dhammas; Taṇhāpaccayā Upādānaṃ = as
Upādāna caused by Taṇhā; Vuccati = is called.
[ 9. In that Uddesa Pāļi, the intense clinging that arises on account of craving (Taṇhā) are of
four kinds, viz. Clinging to sensual pleasures called Kāmupādāna, clinging to wrong beliefs
called Ditthupādāna imitation of cligning to the practices and habits of cows, dogs, etc. called
Sīlabbatupādāna, calling and clinging to the five khandhas as ‘I’ and ‘self’ (which is
Sakkāyadiṭṭhi) called Attavādupādāna. ]

10. Tattha = In that Uddesa Pāļi; Upādānapaccayā = on account of Upādāna; Uppanno =

appear; Bhavo = becoming; Katamo = what is the Dhamma; Bhavo = becoming;
Duvidhena Duvidho = is of two kinds. Kammabhavo = the becoming as a result of one’s
deeds of merit or demerit; Atthi = there is. Upapattibhavo = becoming in a new existence;
Atthi = there is. Tattha = of these two; Kammabhavo = becoming as the result of kamma,
deeds; Katamo = what is? Puññābhisańkhāro = preparation and conditioning of deeds of
merit is one; Apuññābhisańkhāro = preparation and conditioning of deeds of demerit is
one; Āneñcābhisańkhāro = preparation and conditioning to attain Arūpa Jhāna called
Āneñca is one. Ayaṃ = these three Dhammas; Kammabhavo = becoming as a result of
deeds of merit or demerit; Vuccati = are called. Sabbaṃpi = all of the;
Bhavagāmikammaṃ = all the deeds of merit or demerit which cause a new existence;
Kammabhavo = are Kammabhava. Tatthaṃ = Of these two kinds of Bhava;
Upapattibhavo = becoming in a new existence; Katamo = what is? Kammābhavo =
Kammabhava is one; Rūpabhavo = Rūpabhava is one; and Arūpabhavo = Arūpabhava is
one. [ These also are the three Upapattibhavas ].
Saññābhavo = Saññābhava which has the power of perception is one; Asaññābhavo =
Asaññābhava which has no power of perception is one; Nevasaññā Nāsaññā Bhavo = Nevasaññā
Nāsaññā Bhava which has neither Saññā nor non-Saññā is one. [ These are another set of three
Upapattibhavas.]
Ekavokārabhavo = Ekavokārabhava that which has only one Rūpa Khandha is one;
Catuvokārabhavo = catuvokārabhava which has only four Nāmakkhandhas is one;
Pañcavokārabhavo = Pañcavokārabhava which has five nāmarūpakhandhas is one. [ These are
another set of three Upapattibhavas, totalling nine in all].
Ayaṃ = these nine; Upapattibhavo = as Upapattibhavas; Vuccati = are called. Iti = thus;
 Manual of the Law of Dependent Origination
Ayañca Kammabhavo = the resultant states of deeds; Ayañca Upapattibhavo = the resultant state
of the rebirth process; Ayaṃ = these two Bhavas; Upādāna paccayābhavo = as Bhavas caused by
Upādāna (clinging); Vuccati = are called.
[ 10. In that uddesa Pāļi, there are two kinds of becoming (Bhava) that arise on account of
intense clinging, namely, Kammabhava, that is becoming as the result of meritorious or
demeritorious deeds and Upapattibhava, that is becoming (rebirth) in a new existence. Of these
two kinds of becoming, Kammabhava comprises preparation and conditioning of meritorious
deeds (Puññābhisańkhāra), preparation and conditioning of demeritorious deeds
(Apuññābhisańkhāra) and preparation and conditioning of Arūpajhāna Dhammas
(Āneñcābhisańkhāra). These three Dhammas are called Kammabhava, becoming as the result of
deeds of merit or demerit. All the deeds of merit or demerit which cause rebirth (a new existence)
are Kammabhava. Of the two types of Bhava, Upapattibhava, becoming in a new existence
comprises Kammabhava, Rūpabhava and Arūpabhava. ( These are one set of three
Upapattibhavas ),
Saññabhava which has the power of perception, Asaññabhava which has no power of
perception and Nevasaññā Nāsaññābhava which has neither perception nor non-perception.
(These three are another set of Upapattibhavas.)
Ekavokārabhava with only one Rūpakhandha, Catuvokārabhava with only four
Nāmakhandhas and Pañcavokārabhava with five Nāma and Rūpa Khandhas.
(These three are another set of Upapattibhavas, totalling nine altogether.).]

11. Tattha = In that Uddesa Pāļi; Bhavapaccayā = on account of Bhava; Uppannā = appear;
called Jāti (birth); Katamā = what is the Dhamma? Tesaṃ Tesaṃ Sattanaṃ = of all beings;
Tamhi Tamhi Sattanikāye = in all those kinds of beings; Yā Jāti = that arising of Jāti; Atthi =
there is. Yasañjāti = that arising of groups or masses of elements Atthi = there is. Yā-okkanti
= entering into the womb of a mother; Atthi = there is. Yā-nibbatti = rebirth; Atthi = there is.
Yā Abhinibbatti = evident re-arising (or rebirth in a new existence); Atthi = there is.
Khandhānaṃ = the aggregate of Rūpa, the aggregate of Nāma; Yopātubhavo = the arisingof;
Atthi = there is. Ayatanānaṃ = the re-arising of the Ayatanas, such as Cakkhu, etc.; Atthi =
there is. Ayaṃ = The happening is like this; Bhavapaccayā Jāti = as Jāti caused by the Bhava;
Vuccati = is called.
[ 11. In that Uddesa Pāļi, what is Jāti (birth) which arises on account of Bhava? In all kinds of
beings there is the arising of Jāti, the arising of the Elements in groups of masses, the entering
into the wombs of mothers, the rebirth, the aggregates of Khandhas, Nāmas and Rūpas, or the
rebirth of the Ayatanas (sense bases). It is called the arising of Jāti caused by Bhava. ]

12. Tattha = In that Uddesa Pāļi, Jātipaccayā = On account of Jāti; Uppannaṃ = appears;
Jarāmaraṇaṃ = called Jarāmaraṇa; Katamo = what is the Dhamma?
Jarā = Jāra (ageing); Maraṇaṃ = Maraṇa (death); Atthi = there is. Tattha = of these two; Jarā =
called Jarā; Katamā = what is; Tesaṃ Tesaṃ Sattanaṃ = of all beings; Tamhi Tamhi Sattānikāye
= in all those kinds of beings; Yājarā = that ageing; Yājiranotā = that decaying; Atthi = there is.
Yaṃ Khaṇ̄diccam = that breaking and decaying of teeth; Atthi = there is. Yaṃ Pāliccaṃ = that
greying of hair; Atthi = there is. Yā Vālittacatā = that wrinkling of skin; Atthi = there is. Āyuno =
the age; Yāsaṃhāni = that diminishing; Atthi = there is. Indriyānaṃ = the sense faculties, such as
the Cakkhu; Yoparipāko = that ageing; Atthi = there is. Ayaṃ = this happening (deed); Jarā = as
 Paṭiccasamuppāda Dīpanī
Jarā; Vuccati = is called.
Attha = of these two; Maraṇaṃ = called Maraṇa; Katamaṃ = what is? Tesaṃ Tesaṃ Sattanaṃ
= of all beings; Tamhā Tamhā Sattanikāyā = in all those kinds of beings; Yā Cuti = that death
(Cuti); Yācavanatā = that of passing away from one place to another; Atthi = there is. Yobhedo =
that breaking up and destruction; Yaṃ Antara Dhānaṃ = that disappearance; Atthi = there is.
Yaṃ Maccu = that death; Yaṃ Maraṇaṃ = that giving up of life; Atthi = there is. Yākāluṃ Kiriyā
= the act of the passing away; Atthi = there is. Khandhānaṃ = of one Khandha, four Khandhas,
or five Khandhas; Yobhedo = that destruction; Kalevarassa = the dead body, the corpse; Yo
Nikkhepo = that throwing away; Atthi = there is. Jivitindriyassa = (of) the life force, vitality; Yo
Upacchedo = that cutting of; Atthi = there is. Idaṃ = this heppening (deed); Maraṇaṃ = as
Maraṇa; Vuccati = is called.
[ 12. In that Uddesa Pāļi, what is Jarāmaraṇa (ageing and death) caused by Jāti (rebirth)?
There are Jarā (ageing) and Maraṇa (death). Of these two what is Jarā? In all kinds of beings
there is ageing and decaying such as the breaking and decaying of teeth, the greying of hair, the
wrinkling of the skin, the loss of youth, the ageing of the sense faculties, This is called Jarā
(ageing). Of these two, what is Maraṇa (death)? In all kinds of beings, there is death, passing
away from one plane of existence (?) to another, the breaking up and destruction, (of the body?)
the disappearance, death, the giving up of life, passing away, the destruction of one Khandha or
the four Khandhas or five Khandhas, the throwing away of the dead body, corpse the cutting off
of the life-force. This is called Maraṇa. ]

13. Tattha = In that Uddesa Pāļi; Soko = called Soka (sorrow); Katamo = is what Dhamma?
Ñātibyasanena = the loss of relatives such as a son, daughtor, etc.; Phuṭṭhassa vā = one who
has experienced, or; Bhogabyasanena = the loss of wealth and property; Phuṭṭhassa vā = one who
has experienced, cr; Rogabyasanena = bad diseases or pains that destroy one’s happiness and
well-being; Phuṭṭhassa vā = one who has experienced; Sīlabyasanena = the loss (breach) of
morality; Phuṭṭhassa vā = one who has experienced, or; Diṭṭhibyasanena = the loss of right view;
Phuṭṭhassa vā = one who has experienced; Aññataraññatarena Byasanena = any kind of loss
besides those already mentioned; Samannāgatassa vā = one who is experiencing; Soko = sorrow;
Socanā = mourning; Socitattaṃ = grief; Atthi = there is; Anto Soko = internal grief; Anto
Parisoko = internal all round grief; Atthi = there is. Cetaso = mental distress; Parijhāyanā =
burning; Domanassaṃ = distress; Sokasallaṃ = the thorn of sorrow; Atthi = there is. Ayaṃ = this
happening (deed); Soko = as sorrow; Vuccati = is to called.
[ 13. In that Niddesa Pāļi, what is Soka (sorrow)? It is the sorrow, mourning and distress of
those who have experienced the loss of relatives, such as one’s sons, daughters, etc., of those
who have experienced a loss of wealth and luxuries, of those who have suffered from bad
diseases or pains that destroy one’s happiness and well-being, who have abandoned their
morality, who have abandoned their right view, of those who have suffered from any misfortune
other than those already mentioned, and of those who have met with any kind of Dukkha
Dhamma (any kind of pain and suffering). There is the sorrow, mourning and grief, sorrow and
all round sorrow arising internally, there is also mental distress and nxiety or mentaltorment and
the thorn of sorrow. This is called sorrow. ]

14. Tattha = In that Uddesa Pāļi; Parideva = called Parideva (lamentation); Katāmo = which
Dhamma this is
 Manual of the Law of Dependent Origination
Ñātibyasanena = the loss of relatives; such as one’s sons, daughters, etc., Phuṭṭhassa = one
who has experienced; Bhogabyasanena = the loss of wealth and property; Phuṭṭhassa vā = one
who has experienced, or; Rogabyasanena = evil desease or pain that destroys one’s happiness
and well being; Phuṭṭhassa vā = one who has experienced, or; Sālabyasanena = the loss (breach)
of morality; Phuṭṭhassa vā = one who has experienced, or; Diṭṭhibyasanena = the loss
abandonment of right view; Phuṭṭhassa vā = one who has experienced, or; Aññataraññatarena
Byasanena = any kind of loss besides those already mentioned; Samannāgatassa vā = one who
has met with, or; Aññata Raññatarena Dukkha Dhammena = with any Dukkha Dhamma;
Puṭṭhassa vā = one who has experienced, or; Ādevo = lamentation directed at (someone or
something); Paridevo = lamentation by uttering words; Atthi = there is. Ādevana = the act of
lamentation, directing at; Paridevana = the act of lamentation by uttering words; Atthi = there is.
Adevitattham = the state of lamentation directing at; Paridevitatthaṃ = the state of lamentation
by uttering words; Atthi = there is. Vācāpalāpo = lamentation by uttering or senseless
meaningless words; Vippalāpo lamentation by uttering foolish words; Atthi = there is. Lālpo =
lamentation by wailing repeatedly; Lālapanā = the act of lamenṭing by repeatedly wailing;
Lālapitattaṃ = being one who laments repeatedly; Atthi = there is. Ayaṃ = this happening (deed)
Paridevo = as Parideva; Vuccati = is called.
[ 14. In that Niddesa Pāļi what is lamentation (Parideva)? There is lamentation directed at
(someone or something) or by uttering words, the act of lamenting over or the someone or some
thiing of uttering words, lamentation by uttering meaningless words or foolish words, and by the
repented wailing of those who have experienced the loss of one’s relatives, such as sons,
daughters, etc., who have experienced the loss of wealth and luxuries, who have suffered from
bad diseases or pains that destroy one’s happiness and well-being, who have abandoned their
morality, who have abandoned their right view, who have suffered from any misfortune other
than those already mentioned, and who have met with any sort-of Dukkha Dhamma (any kind of
pain and suffering). There is the repeated lamentation and wailing of those who repeatedly
lament and wail. This is called lamentation (Parideva). ]

15. Tattha = In that Uddesa āļi; Dukkhaṃ = Dukkha; Katamaṃ = What is? Kāyikaṃ = depending
on the organs of the body; Yaṃ Asātaṃ = that unpleasantness; Kāyikaṃ = depending on the
organs of the body; Yaṃdukkhaṃ = that (pain); Kāyasamphassājaṃ = the arising by contact
with the organs of the body; Asātaṃ = unpleasant; Dukkhaṃ = painful; Yaṃ Vedayitaṃ =
that feeling; Atthi = there is. Kāyasamphassajā = the arising by contact with the organs of the
body; Asātaṃ = unpleasant; Dukkhā = painful; Yā Vedanā = that Vedanā; Atthi = there is.
Idaṃ = this happening (deed); Dukkhaṃ = as Dukkha; Vuccati = is called *(is so called?)
[ 15. In that Uddesa Pāļi, what is called Dukkha? It is (the arising of) unpleasantness
depending upon the body, (the arising of) pain depending upon the body, unpleasant, painful
feeling that arises on account of contact with the organs of the body, and unpleasant, painful
feeling that arises on account of contact with the organs of the body. This is called Dukkha. ]

16. Tattha = In that Uddesa Pāļi; Domanassaṃ = called Domanassa (distress); Katamaṃ = what
is it? Cetasikaṃ = depending on the mind; Yaṃ Asātaṃ = that unpleasantness; Cetasikaṃ =
depending on the mind; Dukkhaṃ = painfulness; Atthi = there is. Cetosamphassajaṃ =
arising in contact with the mind; Asātaṃ = unpleasant; Dukkhaṃ = painful; Yaṃ Vedayitaṃ
= that feeling; Cetosamphassajā = arising in contact with the mind; Asātā = unpleasnat;
 Paṭiccasamuppāda Dīpanī
Dukkhā = painful; Yā Vedanā = that feeling; Atthi = there is. Idaṃ = that happening (deed);
Domanassaṃ = as Domanassa; Vuccati = is called. *(is so called?)
[ 16. In that Uddesa Pāļi, what is called distress (Domanassa)? It is: (the arising of)
unpleasantness and (the arising of) distress depending upon the mind, unpleasant, distressing
feeling that arises on account of contact with the mind and unpleasant, distressing feeling that
arises on account of contact with the mind. This is called distress.]

17. Tattha = In that Uddesa Pāļi; Upāyāso = intense despair; Katamo = what is? Ñātibyasanena =
the loss of one’s relatives, such as a son, a daughter, etc.; Phuṭṭhassa vā = one who has
experienced, or; Bhogabyasanena = the loss of wealth and property; Phuṭṭhassa vā = one who
has experienced, or; Rogabyasanena = the bad diseases or pains that destroy one’s happiness
and well-being; Sīlabyasanena = the loss (breach) of morality; Phuṭṭhassa vā = one who has
experienced, or; Diṭṭhibyasanena = the loss (abandonment) of right view; Phuṭṭhassa vā =
one who has experienced, or; Aññataraññatarena Byasanena = any kind of loss besides those
already mentioned; Samannāgatassavā = one who has met with; Aññataraññatarena Dukkha
Dhammas = with any Dukkha Dhamma; Phuṭṭhassa Vā = one who has experienced; Ayāso =
despair; Upāyāso = intense despair; Atthi = there is. Ayaṃ = this happening (deed); Upāyāso
= as Upāyāsa; Vuccati = is called. *(is so this called)?
Evaṃetassa Kevalassa Dukkhakkhandhassa Samudayo Hotīti means – Evaṃ = thus;
Kevalassa = entirely; Etassa Dukkhakkhandhassa = of the mass of Dukkha; Sańgati; Sańgati =
the union of; hoti = takes place Samodhānaṃ = the coming together; Hoti = takes place.
Pātubhavo = springing into existence; Hoti = takes place. Tena = therefore; Evaṃetassa
Kevalassa Dukkhakkhandhassa Samudayo Hotīti = as Evaṃetassa Kevalassa
Dukkhakkhandhassa Samudayo Hoti”; Vuccati = it is called.
[ 17. In that Uddesa Pāļi, what is called despair (Upāyāso)? There is the despair and intense
despair of those who have experienced the loss of relatives, such as sons, daughters, etc., who
have experienced the loss of wealth and luxuries, who have suffered from bad diseases or pains
that destroy one’s happiness, and well-being (abandoned) who have their morality, who have
(forsaken) their right view, who have suffered from any misfortune other than those already
mentioned, and who have met with any kind of Dukkha Dhamma (any kind of pain and
suffering). There is this despair and intense despair. This is called Upāyāsa (despair). ]
[In this way the arising together of the entire sum-total of Dukkha takes place.]

THE PaṭICCASAMUPPĀDA VERSES

The Pāļi text and its meaning and the detailed explanations of the Paṭiccasamuppāda (the
Doctrine of Dependent Origination) have already been given. Now the verses of the
Paṭiccasamuppāda will be explained in detail.
The thirteen verses which summarize the Paṭiccasamuppāda Discourse and for which a
detailed explanation will now be given were composed by me during a train journey from
Mandalay to Rangoon while on my pilgrimage to Buddhagāyā in the Burmese month of
Tabodwe (about February) in 1257 Burmese Era (1896 A.D.). These verses are:-

Avijjāpaccayā Sańkharā
 Manual of the Law of Dependent Origination

1. To the King of the Dhamma, the Incomparable, One who, by the magic carriage of the
Bodhiratanā, (I.e., Arahattamagga Ñāṇa), who went round the four islands called the Four
Noble Truths, do I pay homage by the three Dvāras (body, speech and mind). The terrific
speed at which the three Bhavas, the magic carriage of the roung of rebirths (Saṃsarā), is
whirling on relentlessly, I.e. the Doctrine of the Paṭiccasamuppāda, will be explained. The
great darkness of ignorance called Mahātama conceals the profound and deep nature of the
Four Noble Truths. [The Bhavas go on burning and as a result of attachment to this Khandha,
the fuel of the five, and evil demeritorious deeds which (These Khandhas) are the seeds of
Apāya (the nether regions) are committed daily.] Mistaking the pleasures and luxuries of the
human world and the Deva realms for real happiness beings strive to do the ten deeds of
merit and to perform Āneñca Kusalas in order to attain happier destinations in the future in
their round of rebirth. This prolongs the Saṃsara Vatta (the duration of the round of
rebirthsa).

Sańkhārapaccayā Viññāṇaṃ

2. When beings perform the ten kinds of meritorious deeds Puñña Dhammas) and the ten kinds
of demeritorious deeds (Apuñña Dhammas), that prolong the Saṃsarā (Samsarā Vatta), they
are reborn in one of the four Apāyas, or in one of the three planes, viz. The Human world, the
Deva realms, or the Brahma realms according to the merit of their past deeds. When they are
reborn in one of the planes, there arise in them the six Viññāṇas, which govern the six sense
doors (Dvāras), and the Nāmas and Rūpas and so on. As a result of the Viññāṇas,
misconceptions such as “This is I”, “This is **”, “I am a Deva”, “I am a Brahma” arise, thus
prolonging their in Sojourn Saṃsarā. This is the power of the six Viññāṇas.

Viññāṇapaccayā Nāmarūpaṃ

3. By the power of the six Viññāṇas, just as fire is immediately accompanied by light and heat,
just as a cat’s eye precious stone is replete with a net of wonderful rays of multiple colours,
even so the power of the two Dhammas, Nāmarūpa and Kāyarūpa, the aggregate of the
Cetasikas (mental concomitants), such as Phassa, Vedanā, Cetanā, Saññā, Vitakka, etc.,
together with the four Great Elements (Mahābhūtas), Element of Solidarity, of Fluidity and
Cohesion, of Extension or Motion, of Heat and Cold, as the base and the twenty-four
dependent Rūpas, totalling twenty-eight in all, come into being, and as a result there are
countless beings of diverse forms of Kāyas (Khandhas) in the human world, the Deva realms,
in water and on land, of different grades, good or bad, superior or inferior. This is the power
of Nāma and Rūpa.

Nāmarūpapaccayā Saļāyatana

4. Of the different kinds of Nāmakāyas and Rūpakāyas that appear, the Rūpakāya, whether big
or small, has all over it six different kinds of clear-sensitive-matter called Dvāras (sense
spheres). They are Cakkhu (eye) that which sees, Sota (ear) that which hears, Ghāna (nose)
 Paṭiccasamuppāda Dīpanī
that which smells, Jivhā (tongue) that which tastes, Kāya (body) that which touches and
Mano (mind) that which knows. The shapes and appearances of all the six kinds of objects
appear in these sense spheres and are perceived as “This is a Samaṇa”, “This is a man”, “This
is the Sun”, “This is the Moon”, “This is heat”, “This is cold”, “This is an idea”,etc. And but
they are misconceived as “This is my body”, “I am a young kind’, etc. Thus the six sense-
doors (Dvāras) function in the body. This is the power of six kinds of Āyatanas.

Saļāyatanapaccayā Phasso

5. When to the six kinds of clear-sensitive-matter (I.e. sense spheres), the six kinds of
appearances and signs (I.e. sense-objects) appear clearly and the six kinds of Viññāṇa
(consciousness) arise, like a thunderbolt, the weapon of King of Devas, called Varajin that
strikes trees, forests, hills, etc. it strikes and the six kinds of Phassa (contact) arise at one,
crush the sense-objects, and extract the Rasa (essence) or and define its quality as pleasant or
unpleasant, good or bad. This is the power of the six kinds of contact.

Phassapaccayā Vedanā

6. When the six kinds of contact (Phassas) crush and extract from the six sense-objects and the
Rasa-juice (essence), pleasant or unpleasant, flows out, the resultant feeling (Vedanā) arises.
When the Rasa-juice of the six-sense objects is enjoyed thoroughly, their pleasantness or
unpleasantness, their goodness or badness becomes apparent. When it is pleasant and good, it
delights the mind. When it is unpleasant and bad, it causes displeasure distress and dejection. All
beings in the world are alike in one thing; they all direct their efforts towards the attainment of
happiness (Sukha). They make every effort to get it. Leaving aside the Noble Ones (Ariyas), all
the beings in the world cause Dukkha (pain and suffering) to grow because they hanker after
happiness (Sukha). This is the power of pleasant feeling (Sukha Vedanā).

Vedanāpaccayā Taṇhā

7. The happiness that is experienced on account of the power of Sukha Vedanā causes the
growth of delight in it and the six Vedanās are fed with all they want, like the treasure of a
Universal Monarch who provides whatever the monarch wants. Craving for and attachment
to the six groups of Kāmavatthas (sensual objects) – wives, clothes, gold and silver,
plantation fields, food entertainment, flowers, scents and other objects of the five Arāmmaṇas
(translate?) and of the mind objects (Dhammarammaṇa) which comprises the delicate
elements inside one, viz. The six phassas and the six Dvāras, grow day by day. Not realizing
the profound meaning of the Dhamma even in their dreams, they die within the confines of
the prison of sense pleasure. This is the power of the six kinds of craving (Taṇhās).

Taṇhāpaccayā Upadānaṃ

8. On account of the six kinds of craving (Taṇhās), the four clingings (Upadānas) that cling
intensely to the Khandhas and all the sensual objects (Kāmavatthus) come into being. Infinite
 Manual of the Law of Dependent Origination
clinging to sensual objects, such as one’s wife and children and so on, is called Kāmupādana;
clinging to the sixty-two of wrong view believing them to be true is called Diṭṭhupadāna;
clinging to the wrong belief that (metation of the ways and habits of cows,) etc. can liberate
beingss from Saṃsarā is called Sīlabbatupādana; and clinging to the wrong view that the
aggregates of the five Khandhas, or the Elements that the Khandhas are composed of are
‘self’ is called Attavādupadāna. Because of these intense attuchments, beings cannot escape
from the sea of Saṃsarā. This is the power of the four clingings (Upādānas).

Upadānapaccayā Bhavo

9. On account of the great power of clinging (Upadāna) beings cling steadfastly to the body,
Khandha Dhamma as ‘self’ and for the sake of that Khandha ‘self’, beings commit, without
fear, the ten kinds of demeritorious deeds (Akusala Kammas), such as the taking of life, the
taking of things not given to them, etc. For the sake of their well being in future existences,
they take up the noble practices of reculses or Samaṇas, they give alms, they keep the five,
eight or ten precepts, they practise the four Brahmavihāra Jhānas, meditate upon the ten
Kasiṇas, practise Insight Meditation, do the ten deeds of merit (the ten Puññakusalas). In this
way, beings perform two kinds of deeds, meritorious and demeritorious, and the seeds of
these deeds bear fruit in various ways throughout their existences. This is the power of the
two kinds of Bhavas.

Bhavapaccayā Jāti

10. As the result of their deeds of merit and demerit, beings are reborn according to the merit of
their past deeds in the planes of one Khandha, four Khandhas or five Khandhas. They are
reborn in various classes, castes and creeds in one of the three planes of existence. Some are
powerful, some are not; some are superior, some are not; some are of good conduct, some are
not. This is the power or the four kinds of Jāti.

Jātipaccayā Jarāmaranaṃ

11. Even though a being is reborn as a man or a Deva in one of the three planes of existence, the
two fires – Khaṇasantati and Aggijarā --- afflict him at every moment day and night with no
respite in all the three stages of his life. As a result, be he young, middle aged or old, he goes
on ageing from mement to moment with no let up. When the time comes, all beings,
irrespective of their age are bond to meet with one of the four kinds of death along with its
associated dangers. This is the power of ageing and death, Jarāmaraṇa.

Soka Parideva Dukkha Domanassasupāyāsa Sambhavanti

12. When there is birth and Khandha, a being is bound to meet with separation from relatives and
friends, loss of wealth and property, etc. and suffer from the five kinds of Dukkha --- sorrow,
lamentation, pain, distress and despair --- and their innumerable cerivatives. This is the
power of mūlajāti. (translate)
 Paṭiccasamuppāda Dīpanī

Evaṃe Tassa kevalassa Dukkhakkhandhassa

Samudayo Hoti.

13. Beings, you and I and those others who are at present going through the round of rebirths are,
in the final analysis, nothing but Nāma and Rūpa (mind and body), so it should be
understood. We are all going round in this the vicious circle which begins with ignorance
(Avijjā) and ends with death (Maraṇa) Because of the misconception of the twelve Dhammas
(death with above) as ‘This is a man’, ‘This’ is a Deva’, the round of rebirths is prolonged
and in all our existences in our long journey through Saṃsarā, we cannot find any real
happiness (Sukha) and it will be found that all our successive existnece are all merely
Dukkha. This is the nature of the Bhava of this Khandha

End of the thirteen verses dealing beiefly

with the Paṭiccasamuppāda.

Exposition of the First verse

To make it simple and easy for all Bhikkhus and lay men and women, who sannot study in
detal the Abhidhamma Sańgaha, and read, recite and memorize ?? these, thirteen verses giving
the substance of the Paṭiccasamuppāda were written during my journey by train from Mandalay
to Rangoon while on pilarimage to Mahābodhi, Barānasi (Banares) and other sacred places in
india during 1257 Burmese Era (1896 A.D.). The verses were completed upon my arrival in
Rangoon. There are two expositions of these verses now. The first was written during the four
nights and days of my voyage from Rangoon to Bengal and the second was written during my
travels from Bengal to Barānasi (Banares) and other sacred places. The verses and these two
expositions are now in circulation. As the two expositions, one written while at sea and the other
while on my travels to the sacred places in India, are somewhat short, they will now be
elaborated by giving the meaning in brief as well as in detail so that the readers might, either in
this existence or in later existences, extinguish the violent storm, the rough sea, the disease and
the pain of The Diṭṭhis, such as Sakkāya Diṭṭhi. To the King of Dhamma, the Incomparable, One
who, by the magic carriage of the Bodhiratanā, (I.e., Arahattamagga Ñāṇa), went round the four
islands called the Four Noble Truths, do I pay homage by three Dvāras (body, speech and mind).
In this sentense “the magic carriage of the Bodhiratanā” mean s in accordance with “Bodhi
Vuccati Catūsu Maggesu Ñāṇaṃ” of Mahāniddesa Pāļi, the four Maggañāṇas of the Buddha; the
highest of which is Arahatta Magga Ñāṇa. (translate these phrases)
“The Four Saccas” are, according to the Pāļi, “Cattāri Saccāni Dukkha, Saccaṃ
Samudayasaccaṃ, Nirodhasaccaṃ, Maggasaccaṃ”, Dukkhasaccā, Samudayasaccā, nirodhasaccā
and Maggasaccā. (To be translated?)
In the beginning of the world, the Universal Monarchs who are the Loka-Sammutidevas [?
appointed kings] such as King Mahāsudassana, travelled through the air by the magic carriage of
Veluriya (cat’s eye gem) accompanied by a twelve yojana long multitude from the Jambūdipa the
Southern Island to the Pyubbavideha the Eastern Island, from there to the Aparagoyā, the
Western Island, then to the Uttarakuru, the Northern Island and then back again to the
 Manual of the Law of Dependent Origination
Jambūdipa, the Southern Island and them by annexing these four great islands as well as the two
thousand surrounding, smaller ones, they became peerless, universal Monarchs. In the same way,
the Buddha travelling by the Lokuttarā Yatana magic carriage of Arahatta Magga Ñāṇa called
Sammāsambodhi (Perfect Knowledge) travelled all over the Four Islands called the Four Noble
Truths and having gained insight into them became the incomparable King of the Dhamma,
Visuddhi Deva, among the human beings, Devas and Brahmās. To that Buddha I pay homage by
three Dvāras (body, speech and mind).
As the verse begins with the words “The magic carriage of the Bodhiratanā” it might also an
be appropriate metaphor the *** composing of the verses of the Paṭiccasamuppāda during my
train journey (which was also a kind of magic carriage) on my pilgrimage to the Sacred Bodhi
Tree.

“ The terrific speed at which the three Bhavas, the magic carriage of the round of rebirths
(Sańsāra) is whirling on relentlessly, I.e. the Paṭiccasamuppāda, will now be explained.”

This passage refers to the three kinds of Bhava --- Kamabhava, Rūpabhava and Arūpabhava.
They are going on relentlessly at a terrific speed without stopping even for the twinkling of an
eye or the duration of a flash of lightning. The speed at which they are going on is said to be

“ Accharā Sańghātakkhane Aneka Koṭi Satasahassa Sańkhā

Vedanā Uppajjanti “ (Aṭṭhakathā)

Accharā Sańghātakkhane = in the twinkling of an eye or the duration of a flash of lightning;

Aneka Koṭi Satasahassa Sańkhā = more than one hundred-thousand crores of; Vedanā =
(sensations, feelings); Uppajjanti = can take place. That is to say in the twinkling of an eye or the
duration of a flash of lightning, Vedanā can arise and pass away one hundred-thousand crores or
times. In the Khandha Saṃpayutta (Pāļi) it is stated that the Sun travels fifty thousand Yojanas in
one Burmese hour, and that the Devas who want to race with the sun are swifter than the sun, and
that the changes in the Āyusańkhāra (the life-span of a being in an existence) is even swifter.
Tato Khippataraṃ Āyusankhāra Khiyanti (Pāļi)

Meaning

Tato = more than that; Khippataraṃ = quickly; Ayusańkhāraṃ = the ayusańkharas; Khiyanti =
expire.

It should be seen from this how swiftly the Sańkhāra Dhammas in the three planes of
existences go on without stopping, arising, passing away, and changing throughout the endless
Surcle of Saṃsāra.

“ The Great carkness of ignorance called Mahatama conceals the profound and deep nature of
the Four noble Truths.”

“ The profound and deep nature of the Four Noble Truths” here refers to the Four Noble
Truths.
 Paṭiccasamuppāda Dīpanī

“ Cattarimāni Bhikkhave Ariyasaccāni; Katamāni Cattari; Dukkhaṃ Ariyasaccaṃ

Dukkhasamudayo Ariyasaccaṃ Dukkhanirodho Ariyasaccaṃ Dukkhanirodhagāminipaṭipadā
Ariyaṃsaccaṃ “ (Pāļi)
Dukkha Saccā, Samudaya Saccā, Nirodha Saccā and Magga Saccā are the Four Noble Truths.

1. Earth, Water, Fire, Wind, (the Four Bhūtas), Cakkhu, Sota, Ghāna, Jivhā, Kāya, Mano,
Vanno, Sadda, Gandha, Rasa, Phoṭṭhabba – all these Dhammas are Dukkha.
2. Desire, craving, attachment and pleasure – which belong to the Taṇhā group – are Samudaya.
3. The two – du and sa – where they really cease to be is called Nibbāna, that which is
uppermosst, is Nirodha.
4. Besides the above, the eight constituents of Magga – Diṭṭhi, Sańkappā, Vācā, Kammanta,
Ājiva, Vāyama, Sati, Samādhi --- the purest Dhammas, are Magga.

* [ “The two -- du and sa – where they really cease” refers to Nibbāna where
Dukkha and Samudaya Saccā really cease. ]

[ This is the nature of the Four Noble Truths. ]

The nature and characteristics of the Four Noble Truths are deep and profound, very defficult
to know and to see. The deep and profound nature of these Four Noble Truths is concealed by
ignorance (Avijjā). The mind of beings is covered by the great darkness of Avijjā. In the world,
there is the type of darkness which has four characteristics. It happens on the fourteenth waning
day of the month, in a very large forest, at midnight when the sky is covered by enormous rain
clouds. The darkness which has these four characteristics is called in the world “Mahātama”
darkness. This darkness can be removed by ordinary light. Even if there is no light, this darkness
can last only for one night. When the Sun rises, it vanishes. The Avijjā darkness in beings will
never see light in the infinite cycle of Saṃsarā unless beings gain the Ariyamagga Insight. The
verse therefore **** “the Great darkness of ignorance called ‘Mahātama’ conceals.” There are
four kinds of great darkness, one that falls on Dukkhasaccā, one that falls on Samudaya Saccā,
one that falls on Nirodha Saccā and one that falls on Magga Saccā, the Niddesa Pāļi says in this
respect –

“ Tattha Katamā Avijja, Dukkhe Aññāṇaṃ Dukkha Sanydaye Aññāṇaṃ, Dukkha Nirodhe
Aññāṇaṃ, Dukkha Nirodha Gāmini-Patipadāya Aññāṇaṃ Ayaṃ Vuccati Avijja “

“ The Bhavas go on burning and as a result of one’s attachment to this Khandha, the fuel of
the fire, evil demeritorious deeds which are the seeds of Apāya (going to the nether regions) are
committed daily. Mistaking the pleasures and luxuries of the human world and the Deva realms
for real happiness, beings strive to do the ten kinds of deeds of merit and to perform Āneñca
Kusalas in order to attain happier destinations in their future round of rebirths. This prolongs the
Saṃsarā Vatta (the duration of the rounds of rebirths).
As the mind of the worldling is covered by the great darkness of Avijjā (ignorance), although
 Manual of the Law of Dependent Origination
the eleven fires of the Khandhas and pleasures and luxuries of human beings and of Devas are
always burning, they cannot know it or see it. For what is really is, As they cannot know it or see
it, clearly the Bhavas go on burning. They go on doing demeritorious deeds rooted in craving
(Taṇhā) and clinging (Upādāna) every day. Urged by Avijjā, Taṇhā and Upādāna, they commit
daily the ten Duccarita acts, such as hunting, fishing and so on for the sake of the surknance of
the present Khandha.

[ This is the arising of the apuññābhi Sańkhāra Dhammas caused by Avijjā ].

The ten Duccaritas listed below are called Apuññābhi Sańkhāra

1. Taking life, stealing and adultery are three physical demeritorious deeds. .......... 3
2. Telling lies, backbiting, use of harsh speech, and frivolous talk committed daily are four
demeritorious deeds of speech. .......... 4
3. Covetousness, ill-will and wrong-belief committed daily are three demeritorious deeds of
mind. .......... .... 3

These are the ten duccaritas, the way to Apāya and the seeds of apāya.

Those born in localities or born of families where the teaching of the Wise is not prevalent,
the dark power of Avijjā increases daily like the amassing of huge rain clouds. Under the
influence of the darkness of Avijjā, their minds are inclined to evil, like a drunkard whose mind
is bent on evil every time the intoxicating effect of liquor incites him to do evil.
In this example, the drunkard, has no evil mind before he takes the liquor. It arises only after
he has taken the liquor. It is common-knowledge, this kind of mind arises because of liquor and
that the man and the liquor are two separate things. In the same manner, it should be understood
in the case of the arising of evil in a man on account of Avijjā that the man is separate from
Avijjā. Thinking of the two as being one and the same is Sakkāyadiṭṭhi; looking upon the two as
destenct, separate things is Sammādiṭṭhi Magga. Words spoken or deeds done by a person who is
possessed by spirits are not really his doing; he is merely a medium. The words spoken or deeds
done by him while he is possessed and he himself, different are things, the man and the Avijjā
should also be understood to be two separate things. If the two are taken as one it is
Sakkāyadiṭṭhi. If the two are taken as two separate things, it is Sammādiṭṭhi Magga. This will
become clearer *** in the following chapter.

[ This is how Apuññābhi Sańkhāra arises on account of Avijjā ]

“Mistaking the pleasures and luxuries of the human world and the Deva realms for real
happiness, beings strive to do the ten deeds of merit and to perform Āneñca Kusala in order to
attain happier destinations in **** future rounds of rebirths.”

The Human existences, Khandhas and luxuries or the Deva existences, Khandhas and luxuries
that beings will attain in the future are actually fires that fuel Jarā (ageing) and Maraṇa (death).
They are not Jarā and Maraṇa fires that cannot burn they are not like the hard core fuel that
 Paṭiccasamuppāda Dīpanī
cannot be chewed, eaten or burnt. In reality, they are Jarā and Maraṇa fires with their own fuel
that are like cotton wool, rind, husk, etc. that immediately accompany and burn the being from
the time of his conception in his mother’s womb. Ageing, death and Apāya will come to beings
not long after they are rebornin a plane of existence. Under the influence of Avijjā, beings take
worthless luxury to be as real happiness. Under the influence of Avijjā, beings diligently perform
the ten Sucarita Dhammas and ten Puññākiriya Vatthu Dhammas which are commonly resorted
to and strive to attain the Arūpa Jhānas called Āneñca kusala Dhammas. These are defined
below:-

The Ten Sucaritas

1. To abstain from taking life, from stealing and, from adultery ..... three physical deeds
2. To abstain from telling lies, backbiting, harsh speech, and frivolous talk ..... four verbal
deeds.
3. To abstain from covetousness, ill-will and wrong views ..... three mental deeds

The Ten Puññakiriyas

Alm-giving, keeping moral precepts, insight meditation, honouring those who deserve to be
honoured, attending upon elders and seniors, sharing merit with others, rejoicing at the good
deeds of others, hearing the discourses, teaching what one has learnt to others, and right-view.

The four Arūpa Kusalas called Āneñca come under the category of Insight Meditation
(Bhāvanā) in the above ten Dhammas.
In the minds of those born of families living in a place where the teachings of the Noble Ones
are prevalent and of those who can only perceive the Apāya Dukkha in the future existence but
cannot perceive the Vaṭṭa and Kilesa Dukkhas, the power of Avijjā increases daily like clouds or
thick mist and prompted by a craving for, and clinging to, future existences and Avijjā, their
minds are bent on doing deeds of merit, such as alms-giving and other moral deeds. Its the
inclination of the mind while vying with the darkness of Avijjā is held fast one cannot free
oneself from the bonds of human and Deva pleasures. The mind inclines more towards attaining
human and Deva pleasures than towards realizing Nibbāna. The man who has taken opium or
other intoxicating drugs is given to mild and polite speech under the influence of the drug. In this
example, the man has no such inclination before he takes the frug. It arises only after the taking
of the drug. It is commonly known that this state of mind arises due to the drug and that the
person and the drug are two separate things. In the case of the performance of good (Kusala)
deeds aimed at human and Deva pleasures caused by Avijjā, it should be understood that the
person and opium or other drugs taken are two separate things. Perceiving the two as one and the
same is Sakkāyadiṭṭhi; perceiving the two as separate things is Sammādiṭṭhi.

[ This will become cleared yet in later parts of this book. This shows the arising of Puññābhi
due to Avijjā Sańkhāra and Aneñcābhi Sańkhāra ].

Of the three kinds of Sańkhāras shown above, Apuññābhi Sańkhāra comprises three
 Manual of the Law of Dependent Origination
categories, viz. Kāyasańkhāra, Vacīsańkhāra and Cittasańkhāra. The three evil physical deeds are
calledāyasańkhāra; the four evil verbal deeds are called Vacīsańkhāra and the three, evil mental
deeds are called Cittasańkhāra. Puññābhi Sańkhāra also comprises three categories, viz. Three
Kāyasucaritas, four Vacīsucaritas and three Manosucaritas. Aneñcābhisańkhāra is purely
Cittasańkhāra. With reference to this the Buddha said in the Niddesa Pāļi –

“ Tattha Katame Avijjapaccayā Sańkhārā.

Puññābhisańkhāro Apuññābhisańkhāro,
Āneñcābhisańkhāro, Kāyasańkhāro, Vacisańkhāro,
Manosańkhāro, ........... “

End of the expositionof the first verse.

Exposition of the Second Verse

“When beings perform the ten kinds of meritorious deeds (Puñña Dhammas) and the ten kinds
of demeritorious deeds (Apuñña Dhammas) that prolong Saṃsarā (the Samsara Vatta) they are
reborn in one of the four Apāyas, or in one of the three planes, viz., the human world, the Deva
realms, or the Brahmā realms according to the merit of their past deeds.”

To being whose minds are, up until the moment of their passing away from this existence,
governed by Avijjā and Bhava Taṇhā, the birth-consciousness (Pādisandhe Viññāṇa) in the four
Apāyas arises after their passing away (Cuti) as the result of the Apuññābhi Sańkhāra done in
their past existences and of the Kāmapuññābhi Sańkhāra done in thein present existence. Birth-
consciousness in the human world and the six Devas realms arises as the result of the
Kāmapuññābhi Sańkhāra done in thein past existences and in thein present existence. Birth-
consciousness in one of the fifteen Rūpabrahmā realms arises as the result of the Rūpāvacara
Puññābhisańkhāra done in thein present existence. Birth-consciousness in the four Arūpa Brahmā
realms arises as the result of the Āneñcābhisańkhāra done in thein present existence. After the
arising of birth consciousness, the remaining six Viññāṇas appear like a rivers current up until
the end of their lives. When Saṃsarā which has no beginning and no end, the countless Kappas,
the countless universes, and the countless numbers of beings are analysed by Wisdom, it is
understoor that they are made up of one Viññāṇa, fifty-two Cetasikas and twenty-one Rūpas,
totalling eighty-one --- groups in all.
Among these Eighty-one groups, the group of Bahiddha (external) Dhātus such as forests,
hills, water, land, etc., the Fire Element is fundamental. It is the chief. It is the governing, the
predominating Element. It is the ruling Element. The Fire Element creates and sets up the entire
universe, the world, land, water, Mount Meru, the seven great lakes, the oceans, forests, hills and
other structures of the world. When the time for dissolution comes, it is this Fire Element that
causes the destruction of the world. When it is said that the world is destroyed by water, it is the
action of cold (Tejo). When it is said that the world is destroyed by Wind, it is the action of heat
(Tejo). The three Utus and the six Ratus are the names of the Fire Element. The twelve months,
 Paṭiccasamuppāda Dīpanī
the twelve seasons are also the names of the Fire Element. The falling of rain, the blowing of
wind, the growth the development, the flowering, the bearing of fruit, etc. of trees, plants and
crops are all the work (creation) of thhe Fire Element. The clouds, the Sun, the Moon, the Planets
stars, etc. are also the creation of the Fire Element. All the (world of) external objects are
therefore figuraterily speaking the children, the creation a product of the Fire-element. Among
the group of Ajjhattika (internal) Dhātus, the Fire Element governs in Rūpa and this Viññāṇa is
the fundamental element in Vāma. It is the chief Element. The Cetasikas, such as Phassa,
Vedanā, Vitakka, Vicāra, Loba, Dosa, Saddha, Paññā, etc. arise dependent upon or from Viññāna.

“ Mano Pubbańgamā Dhammā.

Mano Seṭṭhā Mano Mayā. “
(Dhammapada)

Meaning: Dhammā = the Nāma Dhammas; Manopubbańgamā = are led by Viññāṇa;

Manoseṭṭhā = are headed, governed by Viññāṇa; Manomayā = are created by Viññāṇa.
Cakkhu Viññāṇa is the chief of the Nāmas that arise at Cakkhudvāra; Sotaviññāṇa is the chief
of the Nāmas that arise at Sotādvāra; Ghānaviññāṇa is the chief of the Nāmas that arise at
Ghānadvāra; Jivhāviññāṇa is the chief of the Nāmas that arise at Jivhadvāra; Kāyaviññāṇa is
the chief of the Nāmas that arise at Kāyadvāra; and Manoviññāṇa is the chief of the Nāmas
that arise at the Hadayavatthu. So when Erakapatta, the King of the Naga-serpents, asked the
Buddha, ‘Kim Su Adhipati Rajā’, the Buddha replied, “Chadvārādhipati Rāpa”.
Meaning: Mano = Mano Viññāṇo is; Chadvārādhipati = the chief of the six Dvāras; Rājā =
the ruler.
In other words, the mind called Viññāṇa (consciousness) governs, and is the sovereign of, the
entire body of a being.

Cittena Niyyati Loko,

Cittena Niyyati Pajā,
Cittassa Ekadhammassa,
Sabbeva Vasamanvagu.

Meaning: Loko = the man; Cittena = the mind; Niyyati = leads, conducts. Pajā = the being;
Cittena = the mind; Niyyati = leads, conducts. Sabbeva = all beings merely; Ekadhamma = one
Dhamma; Vasaṃ = the will, Anvagū = have always to follow.
This shows the supremacy of the Fire Element and Viññāṇa in the bodies of beings. It
especially explains that the Fire Element is supreme in the development and ageing of a being
and in the limiting of the age spans to ten years, twenty years, thirty years, forty years, fifty
years, a hundred years, a thousand years and so on. It is the work of the Fire Element. It is also
the suupreme factor in all physical, verbal and mental deeds. The five Khandhas have to follow
the will of the mind. All beings living in water or on land, beings in the human world, the Deva
or Brahmā realms are the fruit of thein mental deeds. Beings perceive the mind as ‘I’ ; they
perceive the will of the mind as ‘My will’. This is a very powerful Sakkāya Diṭṭhi. Not knowing
the mind as a separate Element, they perceive the mind as ‘I’ or ‘so-and-so’. They perceive it as
Man, Ox, Buffalo, Elephant, Horse, Dog, Pig, Fowl, Bird, etc.; or as Man, Deva, Sakka, Brahmā;
or as rich man, householder, king, poor man, etc. while under the influence of Sakkāyadiṭṭhi. As
 Manual of the Law of Dependent Origination
the result of this, their rounds of birth in the four Apāyas (Niraya, Tiracchāna, Petā and Asūra
abodes) are prolonged. In reference to this, the following verse states:-

“When they are reborn in the respective planes, there arise in them the six Viññāṇas, which
govern the six sense-doors (Dvāras) and the Nāmas and Rūpas and so on. As a result of the
Viññāṇas the misconceptions, such as ‘This is I’, ‘This is he’, ‘I am a Deva’, ‘I am a Brahma’,
arise, thus prolonging their sojurn in Saṃsarā. This is the power of the six Viññāṇas.” The
Buddha says in the Abhidhamma Vibhańga :-

“Tatta Katamaṃ Sańkhāra Paccayā Viññāṇaṃ.

Cakkhuviññāṇaṃ, Sotaviññāṇaṃ, Ghānaviññāṇaṃ,
Jivhāviññāṇaṃ, Kāyaviññāṇaṃ, Manoviññāṇaṃ.
Idaṃ Vuccati Sańkhārapaccaya Viññāṇaṃ.”

End of the exposition of the second verse.

-------

Exposition of the Third Verse

“Due to the power of the six Viññāṇas, just as fire is immediately accompanied by light and
heat, just as a cat’s-eye (tiger’s-eye) precious stone has a net of wonderful rays of multiple
colours, even so the Nāmakāya, the aggregate of the Cetasikas, such as Phassa, Vedanā, Cetanā,
Saññā, Vitakka, etc. ........ .
As stated in the foregoing passage when the primary element of Viññāṇa arises, the very
wonderful Nāmakāya also arises together with it. The Nāmakāya is the conglomeration (or mass)
of Nāmas, such as Phassa, Vedanā, Cetanā, Sannā, Vitakka, Vicāra, and so on. It is like fire
which is immediately accompanied by heat and light, or the cat’s-eye (tiger’s-eye) jewel which
is immediately accompanied by a wonderful net of rays of various colours. When a lamp is lit at
night dark in a room, as soon as there is a flame, the whole room is flooded with light and there
is heat around the flame. The light and the heat appear simultaneously with the arising of the
flame. The flame is like the Viññāṇas. The light and the heat are like the Nāmakāya, the mass of
Phassa, Vedanā and so on. This example shows that the Viññāṇas and the Nāmakāya arise
together and disintegrate together.
The net of rays of various colours accompanying a cat’s-eye jewel is mentioned in the
Vidhūra Birth story in which the Deva Demon Punnaka carried such a jewel. That cat’s-eye
(tiger’s-eye) jewel is like the element of Viññāṇa. The net of rays of various colours red, white,
etc, -- in that jewel is like the mass of Nāmakāya which comprises Phassa, Vedanā, etc. This
example is given to show that the mass of Phassa, Vedanā, etc --- the Nāmakāya Dhammas, is the
mass of the characteristics of Viññāṇa.
1. Simultaneously with the appearance of the birth consciousness, a fully fledged being appears
due to the power of Viññāṇa. This is called Opapatika birth, which takes place in the Deva
and Brahma realms above and in the four nether regions below. After the arising of a fully
 Paṭiccasamuppāda Dīpanī
fledged being at the time of birth consciousness, it remains in existence for many years and
months as long as the Viññāṇa process lasts on account of the power of Viññāṇa. When the
Viññāṇa process ceases, it (the being) disappears together with Viññāṇa like the dying of a
flame. This Deva has disappeared; that Brahmā has disappeared, so it is said.

“Together with the four Mahābhūtas, viz. The

Elements of Solidarity, Fluidity and Cohesion,
Extension or Motion, and heat or Cold, as the base,
and the twenty-four dependent Rūpas, -- totalling
twenty-eight in all come into being .............”

The above means that when the primary element of Viññāṇa arises, not only the Nāmakāya, as
already stated, appears simultaneously, but also the four Mahā Bhūtas and the twenty-four
Upādārūpas (dependent matter). Of these twenty-eight some arise only at the present time.
Of them the Four Mahā Bhūtas --- Earth, Water, Wind, and Fire are fundamental and the
remaining twenty-four are just dependent ones.

[ Nāmakāya and Rūpakāya will be explained fully later.]

Of the two – Nāmakāya and Rūpakāya, only Nāmakāya, together with Viññāṇa, arises in the
four Arūpa planes of existence. Rūpakāya does not arise. In the Asaññasatta plane of existence,
as a result of the meritorious deed of the fifth Jhāna, called Puññābhi Sańkhāra, Rūpakāya only
appears. The two Dhammas – Viññāṇa and Nāmakāya – do not arise. In the remaiining twenty-
six planes of existence, called Pañca Vokāra, when Viññāṇa arises, Nāmakāya and Rūpakāya also
arise at the same time, but in the arising of Rūpakāya, there are four different ways, namely, --
Upapatika (full-fledged birth), Saṃdedaja (moisture sprung), Andaja (oviparous) and Jalabuja
(viviparous) –

2. Unlike the case of the Upapatika type of birth in which beings appear fully-fledged attaining
full maturity, in the Saṃdedaja type of birth they spring up, with all the necessary Ańgās,
(faculties) such as seeing, hearing and so forth from for example the moisture in Lotus
clusters, hollows of tree trunks, marshes, water, rotten flesh, etc. Af first they are just
recognizable only as some sort of being and they develop according to the nature of their
species day by day. Bhumma Devas (who inhabit the earth), human beings and animals have
this kind of birth. Of the five-hundred sons of Queen Padumadevī, Prince Mahā Paduma was
of Gabbhaseyya birth (born out of a mother’s womb), but the remaining four hundred and
ninety-nine princes were of the Saṃdedaja type of birth. Pokkharasāti Brahmin who at the
time of the Buddha (Gotama) was, like Queen Padumadevī, of the Saṃsedaja type of birth
and was born from a cluster of Lotuses. Ciñcamāna and the courtesan Ambapalikā were of
the Saṃsedaja type of birth and were born from the hollow of a tree.

3. Fowls and birds which are born out of eggs are of the Aṇ̄daja type of birth (oviparous).

4. Men, cows, elephants, horses, etc. which are born out of their mother’s wombs are of the
 Manual of the Law of Dependent Origination
Jalābuja type of birth.

In these two types of birth, the embryo at conception is so tiny that it is invisible to the naked
eye. It grows day by day and its seeing, hearing, smelling, tasting faculties gradually appear after
eleven weeks or seventy-seven. Then it develops day by day and is eventually born. After birth, it
goes on growing day by day according to the nature of its family and by the power of the Four
Elements. The body (Rūpakāya) goes on living until the Viññāṇa process ceases. When this
happens, the internal delicate faculties which should be called the Ańgās of the being case
simultaneously with Viññāṇa. Only the corpse, the coarse shell of matter of the Fire Element,
remains.

[ This shows how by clinging to the Primary Element called Viññāṇa, the Rūpakāya of human
beings arises and fills the human world, the Rūpakāya of Devas arises and fills the Deva realms,
the Rūpakāya of Brahmās arises and fills the Brahma realms, the Rūpakāya of Apāya arises and
fills the Apāyas, the Rūpakāya of water creatures arises and fills the waters and the Rūpakāya of
land creatures arises and fills the land.]

“ Kammaṃ Khettaṃ, Viññāṇa Bījaṃ, Tańhā Siveho “

(Chakka Nipāta, Ańguttara)

Meaning

Kammaṃ = the past deeds of merit called Puññābhisańkhāra, Apuññābhisańkhāra,

Āneñjabhisańkhāra; Khettaṃ = are like cultivation fields. Viññāṇaṃ = The Viññāṇa is; Bhijaṃ =
like the seed. Taṇhā = the Bhava Taṇhā is; Sineho = like water and climate (or) the matter
contained in the seed.
Explanation: First of all, there is a cultivation field with bunds around it. The rains come and
when seeds of good quality are cast in the properly prepared and watered soil, the paddy plants
will then grow in the field. [ In this example ] the field and the soil are like the past deeds of
Cetanā called Sańkhāra; the paddy seed is like Patisandhe Viññāna; rain water and climate are
like Bhava Taṇhā. This is the example which illustrates of the arising of the Khandha of Human
Beings, Devas, Brahmās, animals such as cows, buffaloes, elephants, horses, dogs, pigs, fowl,
birds, and of beings in the Apāya abodes in the firstinstance.
The growth of a Banyan tree begins with the seed. After the Banyan tree has grown, the seed
which has given birth to it rots and disintegrates, but the sprout or the seedling left by the seed
remains there. This seedling nourished (lit., supported) by the soil, rain and wind grows fast and
finally becomes a tree of a hundred or two hundred fathoms in height. The small Bayan seed is
like the Paṭisandhi Viññāṇa. The Banyan tree is like the existing Rūpakāya Khandha.

1. The soil, rain (water) and wind are like the existing Viññāna,
2. Dhātu oil (nourishment) here called Ahāra,
3. Dhātu fire (temperature) here called Utu.
 Paṭiccasamuppāda Dīpanī

[ This is the example of the development and existence of the Banyan tree. The same holds
true for all trees. ]

The physical and verbal actions done daily by the large and small parts of our bodies, such as
sleeping, sitting, standing, running, jumping, walking, coming, blinking of the eyes, etc. may be
likened to those of a puppet or a mechanical figure. The large sinews numbering sixty and the
many small sinews inside our bodies are like the thick and thin strings attached to the puppet.
The puppets manipulator who pulls the strings and makes the puppet move as he wants to, such
as stand, dance, etc. is like the Viññāṇa in our hearts.
These large and small Khandhas are like large and small figures fitted with mechanical wires.
The large and small sinews are like thick and thin mechanical wires. The Viññāṇa inside the
heart is like the operator of the machine. The Khandhas of Birds, Devas and Brahmās are like
mechanical figures that fly in the air, so it should be said,
When we see the motions of a puppet or the motions of a mechanical figure, we will at once
see that the manipulator of the puppet or the operator of the mechanical figure and the puppet
and the mechanical figure are different things. The puppet and the mechanical figure have no
power to move. They themselves are immobile. They move as the manipulator or the operator
makes them do. In the same way, we should see analytically that Viññāṇa is different from the
large and small parts of the body. The large and small parts of the body have in themselves no
power to move. They are quite immobile. Theyy move as the Viññāṇa wants and directs them to.
We should realize the great power of the element of Viññāṇa.

[ This chapter shows the arising of pakāya from Viññāṇa, the existence of Rūpakāya
depending on Viññāṇa and the motions of Rūpakāya according to the will of Viññāṇa. ]

Now the arising of the Nāmakāya from Viññāṇa, the existence of Nāmakāya depending on
Viññāṇa and the motions of Nāmakāya according to the will of Viññāṇs will be dealt with. First
of all, the special characteristics of Viññāṇa and Nāmakāya should be understood. Study the
following example, in mixing paint, clean clear water is first put into a bowl, followed by such
ingredients as pigment, chalk, indigo. After these ingredients are properly mixed together, the
artist can then paint as he wants to pictures of flowering plants, flower sprays, leaves, flowers,
bunches of flowers, elephants, horses, people, etc. on the mountedcanvass. In this work, the
permeation of the paint through the canvass, and the adhesion of the point to the canvass is the
task of the water. The appearance of various shapes and forms upon the canvass is the task of the
artists and carcous of the colours, he uses which also depends on the use of water. The colours
and paintings the artist wishes to cseate depends upon thhe use and influence of water. Without
water, the paint cannot be made to permeate through or adhere to the canyass. On the other hand
water on its own, without the intervention of artist or the use of pigments, cannot make either
good pictures or bad pictures appear on the canvass.
Pleasant and likeable pictures can be made to appear only by the use of pigments; likewise
unpleasant, fearsome or loathsome pictures can be made to appear only by the use of pigments.
Very clear pure water is like Viññāṇa and the pigments and dyes are like the mass of the
Cetasikas (mental concomitants). The framed canvass is like the six sense-objects. It is the task
of Viññāṇa to seek, to take and to acquire the six sense objects. After Viññāṇa has sought and
 Manual of the Law of Dependent Origination
acquired the sense objects, contact (Phassa), feeling (Vedanā), conditioning it to become good or
bad, etc., are the tasks of the Cetasikas.
To explain it in another way, in the preparation of various kinds of soup, or of beverages,
Viññāṇa is like water. The Cetasikas are like sugar, molasses lime, citrates and so on which have
various kinds of tastes, sweet, sour, etc. When the taste touches the tongue, it is the job of the
water to (saliva) spread it to all parts of the tongue. To cause the arising of different kinds of
tastes, such as good, sweet, sour and so on is the task of the sugar, molasses, citrates, lime, etc.
To cognize the object is the task of the mind (Citta). To contact the object etc. is the task of the
mind (Citta) and the mental concomitants (Cetasikas).
To explain it in another way, Suppose there was a man who had always roamed a about in
huge forest and had become well acquainted with it and every thing in it. So those who wanted to
get herbs, bamboo, minerals, gold, silver, gems, etc. from that forest had to take that man as their
guide. Likewise those who wanted to engage in evil deeds in that forest, had to take that man as
their guide too, Here, the man well acquainted with the forest is like Viññāṇa and the others are
like the Cetasikas.
To explain it in yet another way, the examples of the receiver of stolen goods or a hunter who
keps hounds and hunts Deer and other wild beasts might be given. The receiver of the stolen
goods has no skill in committing thefts and robberies but can know everything about the village
or the town he lives in . Acting on information given by him, thieves and robbers living far from
the place could commit thefts and robberies in his village or town. The receiver of the stolen
goods is like Viññāṇa and the thieves and robbers from afar are like Lobba, Dosa, Issā,
Micchariya, etc. Of the Cetasikas. The hunter who knows the haunts of the Deer and the other
wild beasts and scarches for them. When he sees them, he commands his hounds to chuse the
beasts. He himself can not catch the deer and other beasts. In this case the hunter is like Viññāṇa
and the hounds are like the Cetasikas.
To explain it yet in another way, the axample of a master of black magic who lives in the
centre of a village or town and used to earning his living by keeping evil spirits and demons and
causing harm to people might be given. The master of black magic is like Viññāṇa. The harm
caused by the evil spirits is like the Cetasikas, such as Lobba, Dosa, etc. One could think of a
suitable example for Lobba. These examples are given to show that Viññāṇa is the primary
(force?) the chief and the guide of the mass of Cetasikas.
In another way, Viññāṇa is like a mother. The Cetasikas are like the good sons and the bad
sons born of that mother. This example shows that the Cetasikas are the offspring of the mind
(Citta). Enough examples and illustrations have been given to explain clearly how Viññāṇa and
the Cetasikas constitute Nāmakāya. The existence in the world of persons whose physical, verbal
and mental actions are good and noble and of persons whose physical, verbal and mental actions
are bad and ignoble is the act of the Cetasikas, such as Saddhā, Paññā, etc. and Lobba, Dosa, etc.
The arisings of (1) Nāmakāya and (2) Rūpakāya on account of Viññāṇa have already been
explained. In reference to it, the verse states:---
“Countless diverse forms of these Kāyas, good or bad, inferior or superior, appear to beings in
the human world, the different Deva and Brahmā realms and to beings living on land or in water.
This is what the two Dhammas Nāma and Rūpa, do.”

It is said in the Vibhańga:

 Paṭiccasamuppāda Dīpanī
“Tatta Katamaṃ Viññāṇapaccayā Nāmarupaṃ,
Atthi Nāmaṃ, Atthi Rūpaṃ .......”

End of the exposition of the third verse.

------

Exposition of the Fourth Verse.

“Of the different kinds of Nāmakāyas and Rūpakāyas that appear the Rūpakāya, whether big
or small, has all over it six different kinds of clear-sensitive-matter called Dvāras .......”

This means that, of the two, the Nāmakāya and the Rūpakāya, that arise because of Viññāṇa,
five kinds of clea-sensitive-matter, namely, the eye, the ear, the nose, the tongue and the body
appear on account of Rūpakāya. The clear-sensitive-matter of the mind (Viññāṇa) appears on
account of the Nāmakāya. In the arising of the five kinds of clear-sensitive-matter on account of
the Rūpakāya, as for example, when toddy Palm and Coconut Palm fruits get fairly big, a kernel
is formed inside. In the Mango, Jack Fruit and other similar kinds of fruit the kernel is also
formed in due course. In the same way, in beings who are of the Aṇ̄daja type of birth or of the
Jalābhuja type of birth, called Gabbhaseyyaka beings (those born of a mother’s womb), only in
due course after conception, do the eye-base, the ear-base, the nose-base, the tongue-base
together with clear-sensitive-matter appear. The bodys clear-sensitive-matter comes into being
together with the Paṭisandhe Viññāṇa. In beings of the Upapatika or of Saṃsedaja type of birth,
the five kinds of clear-sensitive-matter arise together with the appearance of the Patisandhe
Viññāṇa. In respect of the Brahmās they have only Ghāna, Jivhā and Kāya bases but no clear-
sensitive-matter.

[ This is how the five sense-bases and clear-sensitive-matter come into being ].

Because of the Nāmakāyas such as Phassa, Vedanā, Saññā, Cetanā, etc., and the Nāmakāyas,
such as Vitakka, Vicāra, Pīti, Chanda, etc., the Nāmakāyas such as Saddhā, Sati, Paññā, Dāna,
Sīla, etc., the mind-clear-sensitive-matter called Manāyatana arises. The mind-clear-sensitive-
matter called Manāyatana is the same as Viññāṇa which might be called the dhief element
(Padhāna Dhātu). The Viññāṇa that arises in this way is like a mother. The mass of Nāmas is like
the good and the bad children, born of her, as already mentioned. If that be so, it might be asked,
‘Does not that amount to saying that the mother comes into being out of the children?’ The tree
comes into being from the seed; the seed comes into being from the tree, but in fact the seed in
the first case and the seed in the second case are entirely different things.
In the same way, of the fifty-two kinds of Nāmas, sometimes Vitakka and Vicāra are
predominant, sometimes Viriya is predominant, sometimes Pīti, sometimes Chanda, sometimes
Lobha and sometimes Dosa is predominant. In this way, there are occasions when one kind of
Namā is predominant. When Vitakka is predominant, at its incitation and urge, Viññāṇa has to
act as the leader and the guide. Just as in sailing across the seas, the big and small ships can go
 Manual of the Law of Dependent Origination
only when they have the guiding services of a navigator, Simelarigr the Nāma and Rūpa, in
going to the objects, have to employ the services of Viññāṇa as thein “navigator” in order to get
to the object. Even a king travelling by sea cannot reach the port he wants to go to without the
help of a navigator.
Although the navigator has no personal desire to go on a voyage, he has to go with whomover
travels on his boat or ship acmors the ocean. From this example, it will be seen that the arising of
Viññāṇa as the result of the incitation and urge of Vitakka, Vicāra, Lobha, Dosa and the other the
Nāma Khandhās causes the coming into being of the Manāyatana. This example inphusises the
obvious points. To explain it in another way, the case of fire and wind may be taken as an
example. Because of fire, wind arise; because of wind, fire grows (spreads). Fire and Viññāṇa are
comperable to wind and the Nāmakhandhā. In another way, Earth, Water, Fire and Wind – the
Four Great Elements – cannot be separated from one another. When one arises, another will arise
together with it. In the same way, when Viññāṇa arises, some groups of Nāmas will arise, too, as
the occasion demands. And when a group of Nāmas arise, Viññāṇa also, always arises.
[ This how Manāyatana called Viññāṇa arises on account of Nāma ].

Manāyatana called Viññāṇa arises not only because of Nāmakāya, *** also arises because of
the six Rūpakāyas, viz. Cakkhu Vatthu Sota Vatthu, Ghāna Vatthu, Jivhā Vatthu, Kāya Vatthu and
Mano Vatthu. Because there is Cakkhu Vatthu, Cakkhu Viññāṇa arises. Because there is Sota
Vatthu, Sota Viññāṇa arises. Because there is Ghāna Vatthu, Ghāna Viññāṇa arises. Because there
is Jivhā Vatthu, Jivhā Viññāṇa arises. Because there is Kāyavatthu, Kāya Viññāṇa arises. Because
there is Hadaya Vatthu, (matter of the mind), all the remaining Pañcavokāra Viññāṇas come into
being. For example, because there is the Ceyloness Oak, there comes into being the guardian
spirit (Deva) of that Oak tree; because there is the Teak tree, there comes into being the guardian
spirit (Deva) of that tree; because there is the Cutch tree, there comes into being the guardian
spirit (Deva) of that tree; because there is the White Babool tree, there comes into being the
guardian spirit (Deva) of that tree.
The clear-sinsitive-matters are the six sense-doors of the body. They are bright and crystal
clear like pure liquid. Although they are called doors, they are not actually openings or
********. They are merely a kind of clear glass doors. Eye-clear-sensitive-matter appears in the
eye, ear-clear-sensitive-matter appears in the ear, nose-clear-sensitive-matter appears at the nose,
tongue-clear-sensitive-matter appears on the tongue, body-clear-sensitive-matter appears inside
and outside of the whole body and mind-clear-sensitive-matter appears in the heart. The first five
clear-sensitive-matters are Rūpa-clear-sensitive-matter while the mind-clear-sensitive-matter is
called Nāma-clear-sensitive-matter known as Viññāṇa.
When they appear all objects such as the shape of the Sun, strike the eye-clear-sensitive-
matter and mind-clear-sensitive-matter at the same moment.
When they strike and appear thus, it is seen and known that ‘This is the Sun’, ‘This is the
Moon’, ‘This is a man’, ‘This is a cow’, ‘This is a buffalo’, ‘This is the Earth ..... water...... a
forest .... a mountain .....’ and so on.
All kinds of sounds, that of the thunder, the wind, a drum, a harp human beings, cows, voices,
etc. have to appear and strike both the ear-clear-sensitive-matter and mind-clear-sensitive-matter.
All kinds of pleasant smells, such as the sweet smell of Jasmin and other flowers and all kinds of
foul smells have to appear at and strike both the nose-clear-sensitive-matter and mind-clear-
sensitive-matter. All kinds of tastes, sweet, sour and so on have to appear on and strike both the
 Paṭiccasamuppāda Dīpanī
tongue-clear-sensitive-matter and the mind-clear-sensitive-matter. All kinds of touch hot, cold,
rough, soft and so on have to appear to and strike at both the body-clear-sensitive-matter and
mind-clear-sensitive-matter. All the remaining Dhammārammaṇas, such as Cakkhu, Sota, Ghāna,
Jivhā, Mano, Kusala, Akusala, etc., together with the shapes and appearances of the five senses
called the six Ārammaṇas have to appear to the mind-clear-sensitive-matter. And with reference
to this, the verse states :-

“They are Cakkhu (eye) that sees, Sota (ear) that hears, Ghāna (nose) that smells, Jivhā
(tongue) that tastes, Kāya (body) that touches and Mano (mind) that knows. The shapes and
appearances of all the six kinds of objects appear in these sense spheres and are perceived as
‘This is a Samaṇa’, ‘This is a man’, ‘This is the Sun’, ‘This is the Moon’, ‘This is heat’, ‘This is
cold’, ‘This is an idea’ etc .......
In his manner, seeing, hearing, smelling, tasting, touching, knowing and thinking go on without
******* day and night. As a result, the six Sakkāyadiṭṭhi Niraya ovens, come into being viz.,

1. The Sakkāya Diṭṭhi Niraya oven that is being built up at the eye element with the
misconceptions ‘I look’, ‘I view’, ‘I see’;
2. The Sakkāya Diṭṭhi Niraya even that is being built up at the ear element with the
misconception ‘I hear’;
3. The Sakkāyadiṭṭhi Niraya oven that is being built up at the nose element with the
misconception ‘I smell’;
4. The Sakkāyadiṭṭhi Niraya oven that is being built up at the tongue element with the
misconception ‘I know’, ‘I taste the sweet and sour tastes’;
5. The Sakkāyadiṭṭhi Niraya oven that is being buuilt up all over the body wherever it is
touched;
6. The Sakkāyadiṭṭhi Niraya element that is being built up at the mind element with the
misconception ‘I think’, ‘I know’.

At these six Sakkāyadiṭṭhi Niraya ovens, the fires of Lobha, Dosa, Moha, Māna, Issa,
Macchariya etc., are fiercely burning. In referring to this, the following verse states:-

.....”are perceived ‘This is a Samana’, ‘This is a man’, ‘This is the Sun’, ‘This is the Moon’,
‘This is heat’, ‘This is cold’, ‘This is an idea’, etc. and are misconceived as ‘This is my body’, ‘I
am a young king’, etc. Thus the six sense doors (Dvāras) function in the body. This is the power
of the six kinds of Ayatanas.”
The Pāļi text says:-
Tatta Katamaṃ Nāmarūpapaccayā Saļāyatanaṃ Cakkhāyatanaṃ Sotāyatnaṃ ............

End of the exposition of the fourth verse.

Exposition of the Fifth Verse

 Manual of the Law of Dependent Origination
“When the six kinds of clear-sensitive-matter (I.e., sense-spheres), six kinds of appearances
and signs (I.e., sense-objects) appear clearly and six kinds of Viññāṇa (consciousness) arise, like
the thunder-bolt, the weapon of the King of the Devas called Varajiṃ which crushes trees,
forests, hills, etc. strikes, and the six kinds of Phassa (contact) arise at once .....”

In the above sentence of the verse, it is stated that this body (Khandha) which is filled with
(lit. full of) the six kinds of clear-sensitive-matter called Āyatana (Dvāra) is like a mechanical
figure created by an artist (Vijjāmaya Paññā). The Various organs, large and small, of the figure
are made with very powerful substances, such as, Arsenic, Mercury, and a lens is put in for the
eye. When this lens is kept open, the shapes and figures of all animate and inanimate objects,
lying far and near in front of it appear before it. Every time these shapes and figures appear, a
flame (light) arises in the lens. When the lens is shut, these shapes and figures vanish and the
flame dies and disappears. When the lens is opened again, the shapes and figures appear and the
flame arises again. When it is shut, the shapes and figures vanish and the flame dies and
disappears again.
In this example, the arising of shapes and figures in the lens causes the arising of the flame.
When these shapes and figures in the lens vanish, the flame dies. The lens is like the eye-clear-
sensitive-matter; the shapes and figures outside are like the visible objects (Rūpārammaṇa). The
striking, the appearing, the manifesting of shapes and figures in the lens are like the striking, the
appearing, the manifesting of visible objects (Rūpārammaṇ) in the eye-clear-sensitive-matter.
The arising of the flame is like the arising of eye-consciousness (Cakkhu Viññāṇa). The dying of
the flame together with the vanishing of the shapes and figures is like the cessation of eye-
consciousness (Cakkhu Viññāṇa) when there is no striking, appearing and manifestation.
Although the lens is given as an example, it is identical with the eye-clear-sensitive-matter.
The Ear-clear-sensitive-matter, sound (Saddārammana) and ear-consciousness (Sota Viññāṇa)
are three associated elements; the nose-clear-sensitive-matter, smell (Ghānarammaṇak) and nose-
consciousness (Ghāna Viññāṇa) are three ;associated elements; the tongue-clear-sensitive-matter,
taste (Rasārammaṇa) and tongue-consciousness (Jivhā Viññāṇa) are three associated elements;
the body-clear-sensitive-matter, touch (Phoṭṭhabbārammaṇa) and body-consciousness (Kāya
Viññāṇa) are three associated elements; the mind-clear-sensitive-matter called Bhavańga, any
one of the six sense-objects (Ārammanas) and mind-consciousness (Mano Viññāṇa) are three
associated elements. These five may also be shown byy the example of the mechanical figure for
the eye-clear-sensitive-matter.
To explain it in another way, the siix kinds of clera-sensitive-matter may be likened to the flint
in the tinder box and the six sense-objects to the steel rod that strikes the flint to produce fire.
The rubbing or striking of the steel rod on the flint is like the contact or striking of the six kind of
clear-sensitive-matter and the six sense-objects. The fire produced by the striking of the steel rod
on the flint is like te six kinds of consciousness (Viññāṇa). The various kinds of sounds produced
by a harp may also be likened to the six kinds of consciousness (Viññāṇa).
The six kinds of clear-sensitive-matter may also be compared to a drum and the drum-stick to
the six kinds of sense-objects. The beating of the drum is like the contact between the clear-
sensitive-matter and the sense-object. The sounds produced by the beating of the frum are like
the six kinds of consciousness that arise out of the contact. The clashing of a mass of thunder
clouds in the sky may also be compared to the contact between the clear-sensitive-matter and the
sense-objects. The flashes of lightning produced when the masses of thunder clouds clash are
 Paṭiccasamuppāda Dīpanī
like the six kinds of consciousness (Viññāṇas).
These examples are given to show that the six kinds of consciousness are not the Dhammas
that always reamin in the bodies (Khandhas) of beings, but are transient. They arise and vanish
on certain occasions on account of contact with the sense-objects. Of the six Viññāṇas, the group
of Jo-Viññāṇas (translate?) that arises in the chamber of the heart (mind) is very powerful and
superior. Beings strive and accomplish all their physical, verbal and mental deeds by means of
this Jo-Viññāṇa.

[ This shows the arising of the six Viññāṇas in the bodies of beings on account of the
appearance of the six sense objects to the six kinds of clear-sensitive-matter ].

As soon as the shape or figure of a man, etc. strikes or appears to the eye-clear-sensitive-
matter, eye-consciousness (Cakkhu-Viññāṇa) arises; eye-contact (Cakkhusaṃphassa) also arises.
In the same manner, as soon as the ear-clear-sensitive-matter, sound (Saddārammaṇa) and ear-
consciousness (Sotaviññāṇa) come together, ear-contact (Sotasaṃphassa) arises. As soon as the
nose-clear-sensitive-matter, smell (Gandhārammaṇak) and nose-consciousness (Ghānaviññāṇa)
come together, nose-contact (Ghānasaṃphassa) arises. As soon as the tongue-clear-sensitive-
matter, taste (Rasārammaṇa) and tongue-consciousness (Jivhāviññāṇa) come together, tongue-
contact (Jivhāsaṃphassa) arises. As soon as the body-clear-sensitive-matter, touch
(Phoṭṭhabbārammaṇa), and body-consciousness (Kāyaviññāṇa) come together, body-contact
(Kāyasaṃphassa) arises. As soon as Bhavańga Mano (mind), one of the six sense-ojbects and
mind consciousness (Manoviññāṇa) come together, mind-contact (Manosaṃphassa) arises.
Cakkhusaṃphassa is eye contact. Eye contact means the crushing and extracting of the shape
and appearance that comes to strike and appear at the eye to get its (shape and appearance) Rasa
(essence) whether good or vad. In other words, it is the crushing and extracting of the Rasa
(essence) from the (visible) object.
The beautiful and delightful quality of the visible object is called good Rasa (essence). The
ugly and not delightful quality of the visible object is called bad Rasa (essence). There are
several grades of the beautiful and delightful essence of Rasa. Compared with the kind of beauty
of the Rasa of the human world, the kind of beauty of the Cātumahārājiko Devas is thousands
and millions of times more Superior; Compared in the beauty of the Rasa of the Cātumahārājiko
Devas, the kind of beauty of the Tāvatimsa Devas is thousands and millions of times more
superior. In the same way, the kind of beauty of the Devas of the upper-Deva realms is far
superior to that of the lower Deva realms.
The eye-clear-sensitive-matter can only receive the visible object that appears to it, but it
cannot fix its attention on that object. The eye-consciousness (eye-Viññāṇa) can only fix its
attention on that object but cannot crush and squeeze that object to get its good or bad essence
(Rasa). Only Phassa (contact) can crush and squeeze out that object to get its quality, whether
good or bad.
For example, in the extraction of cooking oil from sesamum seeds or groundnut seeds, the
mortar may be compared to the eye-clear-sensitive-matter and the sesamum and groudnut seeds
to the visible objects (Rūpārammaṇa). The man who pours the seeds into the mortar is, in a way,
like Viññāṇa (consciousness). The pestle which presses and crushes the seeds to squeeze out oil
is much like eye-contact (Cakkhusaṃphassa). The sesamum and groundnut oil is like the good
(Plasant) or bad (unpleasant) essence (Rasa). Just as the thunderbolt, the weapon of Sakka (the
 Manual of the Law of Dependent Origination
King of the Devas), that crushes and destroys hills and trees, contact (Phassa) presses and
crushes the object thoroughly and reveals its essence. What has been explained regarding the
example of CakkhuSaṃphassa also applies to the other five sense-objects (Ārammaṇas) and the
five contacts (Phassas).
In acts of contact (Phassa) such as eye-contact, ear-contact, etc., with regard to things that are
felt, things that are craved for, or repulsion, loathing, fear, fright, trepidation, contact (Phassa) is
primary. If the contact (Phassa) is strong, then the feeling (Vedanā) (that arises) is strong; then
the if the craving (Taṇhā) is strong. If the contact is weak, then the felling (Vedanā( is weak; and
craving (Taṇhā) is weak. When, therefore, one looks at a beautiful visible object, if it is distant or
the light is insufficient, the contact (Phassa) is weak and a great wave of Sukha Vedanā (pleasant
feeling) Taṇhā Rāgajo (intense passion) does not come about. At that time one is not satisfied
with the contact (Phassa) and has to get nearer to the object. One tries to get closer and closer
and struggles to get shead of others. If there is darkness, and light is prorided. Then only does
Sukha Vedanā Taṇhā Rāgajo (a great wave of intense passion) arises. In the eye-contact of man,
the eye-contact regarding the shape and appearance of women is the most violent and the
strongest. From eye-contact, it goes to mind-contact (Manophassa) but without stopping at
mental delight, it develops into a great wave of passion (Rāgajo) which burns intensely. The
Buddha said in reference to it in the Ańguttara Pāļi verse? –

“Nahaṃ Bhikkhave Aññaṃ Ekarūpaṃpi Samanupassāmi.

Yaṃ Purisassa Cittaṃ Pariyādāya Tiṭṭhati. Yathayidaṃ
Bhikkhave Itthirūpaṃ. Itthirūpaṃ Bhikkhave Purisassa
Cittaṃ Pariyādāya Tiṭṭhati.”

The above means, “I, the Buddha, do not see any appearance in this world other than that of
women that can captivate the mind of man” Even those who were destined to become Buddhas
in future existences, such as the recluses. Haritaca, Dhammadhaja and so on who had attained the
Jhānas fell down from the shy while journeying through the air by their Jhanic power, like the
golden Haṃsa (scoan) bird felled by an Arrow, by the affliction of eye-contact on seeing the
appearance (beauty) af a queen.
Among the group of eye-contact of women, too, the eye-contact regarding the very handsome
youthful appearance of men is the most violent and the strongest. From eye-contact, it goes to
mind-contact, but without stopping at mental delight, it develops into a great wave of passion
(Rāgajo) which burns intensely. In reference to this, the Ańguttara Pāļi verse states ---

“Nāhaṃ Bhikkhave Aññaṃ Ekarūpaṃpi

Samanupassāmi. Yaṃ Itthiya Cittaṃ Pariyādāya
Titthati. Yathayidaṃ Bhikkhave Purisarupaṃ
Purisarupaṃ Bhikkhave Itthiyā Cittaṃ Pariyādāya
Titthati”.

A woman in the prime of her life who is physically clean (not having her monthly period) can
conceive a child if a great wave of Cakkhusamphassa (eye-contact) arises in her by having a
chance to look at the very handsome appearance of a man, as long as she wishes, merely by eye-
contact. On the island of Ceylon, it is said that a young Bhikkhunī (female Bhikkhu) while
 Paṭiccasamuppāda Dīpanī
standing and looking at a very beautifully carved figure of a man died standing on the spot
afflicted by eye-contact (Cakkhusamphassa) and mind-contact (Manosamphassa). The element
of Cakkhusamphassa called eye-contact has such great power.

(End of Cakkhusamphassa)

The great power of ear-contact, nose-contact, tongue-contact and body-contact might also be
deduced from this pair of quotations from the Ańguttara Pāļi Text in respect of eye-contact on the
reciprocal captivating charm of the appearance of men and women.
To give some special examples, the ear-contact that arose in the Ogre Puṇṇaka when he heard
the song of the Irandhati Nāga maiden spread through every part of his body reaching the very
marrow of his bones, so it is said. The ear-contact that arose in the Sāmaṇera (a novice), who was
flying through the air by his Jhanic power, on hearing the singing of a girl picking Lotus flowers
in a lake in Ceylon, caused him to be hurled down to earth as if he were shot down with a gun.
The daughter of a rich man who lived in seven-storey pinnacled mansion was captivated by
the singing and the melody played upon the harp by a man from a nearby mansion. She was so
charmed by his song and the music of the harp that she stepped out of (the side door of) the
mansion (thinking the open space was a path and fell to ther death. At the time of strong passion
arising within the body, when a hen hears the crowing of a cock, it can conceive by just ear-
contact. Cows can also conceive by mere ear-contact by hearing the baying of bulls so it is said.

[ The nose-contact and tongue-contact may be explained in a similar way. ]

With reference to body-contact, a certain story tells that there was once a young hermit by the
name of Esisińga who lived in the Himalayas. He was a hermit of high moral discipline (Sīla)
and had attained the Jhanic powers. Sakka, the King of Devas, feared that the hermit by his
meritorious deeds might (on his death be reborn in the Deva realm) and thus oust him from his
position. So, he called the Deva damsel Alambusā and ordered her to go to the hermit and sully
the hermit’s morality. The Deva damsel made herself visible from outside the hermitage. When
the hermit saw her from inside the hermitage, he had full eye-contact. As he had never before
seen a woman, he came out of the hermitage to look at her. The Deva damsel pretended to
withdraw a short distance and enticed him to come out further. When he walked towards she
again withdrew further. When the eye-contact gained greater strength, he rushed after her and
tried to stop her. As she again pretended to withdraw, the hermit ran after her and caught her in
his arms. Thus the hermit’s morality was sullied.
At the same moment Sakka arrived on the scene and created a ensarid by the celestial beauty
of the shelter for the two. The young hermit, caught in the celestial Deva damsel and close body-
contact, completely lort his senses and stayed three whole years with hen. Only when the Deva
damsel released him after three years, did he regain his senses. When he saw his hermitage was
overgro*** with bushes, shrubs and creepers, he knew that three years had passed. However,
because of the celestial body-contact, he was able to live without any nourishment. For those
three years, after releasing the young hermit, the Deva damsel made horself invisible and
watched him on finding out that he has lost his morality and dignity and lost his Jhanic powers
too, the young hermit wept bitterly.
Then the Deva damsel made herself visible and said to the hermit, ‘O venerable hermit, I did
 Manual of the Law of Dependent Origination
not do what I did to you because I had myself, wished to do so. I had to do it because I was
ordered to by Sakka. Will you please forgive me? If you resume your practice, You will gain
back your lost morality, dignity and Jhanic powers. Then paying obeisance to the hermit, she
returned to the Deva realm. Sakka was pleased with her and told her to ask for anything she
wanted. The Deva damsel replied, “I do not want any ******* or favour. My only wish is to be
exempted in future from being ordered to disparage noble hermits or Samanas.” As one year and
eight months in the human world is equivalent to one hour in the Tāvatimsa Deva realm, the
three years in the human world did not amount to even two yours for the Tāvatimsa Devas. As
the Deva damsel had to attend the young hermit according to Tāvatimsa custom, it took her three
years as earth time is reckoned.
When the recluse Dukula touched the navel of the female recluse Pārikā with his big too, she
became pregnant and gave birth to a son called Sāma. When the recluse Matińga touched the
navel of Diṭṭhamaṃgalikā, the spinster daughter of a rich man, she become pregnant and gave
birth to a son called Mandabya. Thus while passion is strong in a woman, if a men touches some
part of her body (I.e. has body-contact), she can become pregnant

[ This shows the great power of body-contact called Kāyasamphassa ].

Let us now deal with mind-contact called Manosamphassa. Suppose one has seen a very
charming person again and again, or one has had verbal or physical intercourse with another.
When one has to remain alone in a dark room at night causing making his mind to wander, all
one’s past experiences come back to one’s mind.
Then all kinds of eye-contact, ear-contact, nose-contact, tongue-contact and body-contact are
recalled and relived through mind-contact just like the first time the mind contacted these ojbects
and all the Rūpa and Nāma elements are roused up.

[ This shows the great force of six kinds of pleasant contact ].

The sickness or vomiting that occurs on seeing a very repulsive and loathsome object and
when eye-contact is extended to mind-contact, and the fear of death that takes palce due to a
fright on seeing a dreadful object and when eye-contact is extenced to mind-contact are the
effects of eye-contact that sees a loathsome object. Fear and fright on hearing a dreadful noise,
and the death cry an of animal in the forest the roaring of a lion are the effect of ear-contact. The
effect of the remaining kinds contact nose-contact, tongue-contact, body-contact and mind-
contact might be elucidated in a similar manner.

[ This shows the great effect of the six kinds of unpleasant contacts ].

In this world, visible objects appear to the eye in two ways-good or bad. This is due to the
power of eye-contact (Cakkhusambhassa). When the visible object is seen by the eye, it is seen
either as pleasant or unpleasant. This is also due to the power of eye-contact. Ear-contact
(Sotāsamphassa), etc., should be understand in the same way.
In reference to this, the verse states ---

“..... The six kinds of Phassa (contact) arise at once, crush the sense-objects and extract the
 Paṭiccasamuppāda Dīpanī
Rasa (essence) grading its quality as pleasant or unpleasant, good or bad. This is the power of the
six kinds of contact.”

The Pāļi text says:-

“Tattha Katamo Saļāyatana Paccayā Phasso Cakkhusamphasso Sotasamphasso ...............”

End of the exposition of the fifth verse.

Exposition of the Sixth Verse

“When the six contacts (Phassas) crush and squeeze out the six sense-objects and the Rasa
juice (essence), either pleasant or unpleasant, flows out, the resultant feeling (Vedanā) arises. ....”

The above sentence of the verse means that when a visible object is seen with the eye-
consciousness (Viññāṇa) is merely aware of the fact that it is a visible object; if the object is
white, it just knows that it is white; if it is red, it just knows that it is red. Consciousness
(Viññāṇa) has no ability to distinguish whether it is pleasant or unpleasant. The crushing and
squeezing of the object to make the pleasant or unpleasant Rasa (essence) juice to clearly flow
out of it is the function of eye-contact (Cakkhusamphassa). When the pleasant Rasa (essence)
juice flows out by crushing and squeezing the object, a pleasant feeling (Sukha Somanassa
Vedayita Dhātu) that enjoys the pleasant essence (Rasa Taṇhā) arises. When the unpleasant Rasa
(essence) juice flows out, an unpleasant feeling (Dukkha Domanassa Vedayita Dhātu) that
experiences pain and unpleasantness arises.
Akusalaupekkhā and Akusalavipākaupekkhā are to be counted as Dukkha. Kusala Kiriya
Upekkhā and Kusala Vipāka Upekkhā are to be counted as Sukha. The Vedayita Dhātu called
Vedanā (feeling, sensation) is the most well-know in the thirty-one planes of existence. How is it
so well-know? In the world, the expressions “Happiness, Sukha” and “Suffering, Dukkha” are
very conmon. These expressions “Sukha and Dukkha”, “Happiness and Suffering” refer to this
Vedayita Dhātu. What is called ‘the happiness of men’ refers to the human Vedayita Dhātu; what
is called ‘the happiness of the Devas’ refers to the Deva Vedayita Dhātu; what is called ‘the
happiness of the Devas’ refers to the Deva Vedayita Dhātu; what is called ‘the happiness of the
Brahmās’ refers to the Brahmā Vedayita Dhātu; what is called ‘the suffering of Niraya (a place of
intense, continuous suffering) refers to Niraya Dhātu. The same should be said regarding the
Tiracchana (animals), the Petas (ever hungry beings) and the Asuras (frightened) beings).
Those who have to live experiencing for the most part Sukha Somanassa Vedayita Dhātu are
called happy persons; those who have to live experiencing for the most part Dukkha Domanassa
Vedayita Dhātu are called poor (suffering) persons. Among those enjoying the Sukha Vedayita
Dhātu, the Vedayita Dhātu of the wealthy is many more times better than that of the poor (the
needy). The Vedayita Dhātu of governors (padesarajas) is far better than that of the rich,’ that of
emperors is far better than that of governors; that of the universal monarchs, of Bhumma Devas
(Devas inhabiting the earth), of Cātumahārājika Devas, of Tāvatimsa Devas and so on --- is far
better than that of these on the immediate lower plane. With regard to Dukkha Vedayita Dhātu, it
should be understood that the Dukkha of one level of existence far exceeds that of the one above
 Manual of the Law of Dependent Origination
if beginning with the human world and ending with the Avici Niraya plane; e.g. the Dukkha of
the Tiracchana is far greater than that of the human world.
There are six kinds of Vedayita Dhātu, viz., Cakkhu Samphassaja Vedayita Dhātu arising out
of eye-contact, Sota Samphassaja Vedayita Dhātu arising out of ear-contact, Ghāna Samphassaja
Vedayita Dhātu arising out of nose-contact, Jivhā Samphassaja Vedayita Dhātu arising out of
tongue-contact, Kāya Samphassaja Vedayita Dhātu arising out of body-contact and and Mano
Samphassaja Vedayita Dhātu arising out of mind-contact. Moreover, the Cakkhu Samphassaja
Vedayita Dhātu is of three kinds, viz., Sukha (pleasan) Dukkha (unpleasant) and Upekkhā
(neither pleasant nor unpleasant). If the face of a person who sees a visible object and has eye-
contact and shows signs of happiness, it is known that Sukha Vedayita Dhātu has arisen in that
person. There are Sukha Vedayita Dhātus that arise in association with faith (Saddhā) and Mettā
(loving-kindness); Sukha Vedayita Dhātu that arises in association with craving (Taṇhā) and
passion (Rāga).
Just as an experienced fisherman knows the kind of fish moving about in deep water by
watching the bubbles appearing on the surface, the kind of Vedayita Dhātu arising in a person
should be understood from his facial expressions. Once in Ceylon, a young Bhikkhu while going
on his alms-round smiled at one of a group of maidens. The other maidens jeered at her, saying,
“That Bhikkhu has looked and smiled at you!” She replied, “It’s true that he looked and smiled at
me, but he didn’t smile at me with any lustful thought, as I look like his sister, he smiled at me as
he would smile at his sister”. That maiden was one who from observing the facial expressions to
isable state definitely what is going on inside a person like the fisherman who was able to tell
about the fish as already mentioned above. When tere are signs of dejection on the face of a
person on seeing a visible object and having eye-contact, it should be understood that Dukkha
Vedayita Dhātu is arising in that person. Even children and some animals can know from the
facial expression whether there is a pleasant or unpleasant feeling present in a person.
As the Vedayita (feeling) is understood in connection with this Cakkhu Samphassaja Vedanā,
two kinds of feeling, viz., pleasant (Sukha) and unpleasant (Dukkha) Vedayita Dhātus arising out
of ear-contact on hearing different kinds of sound, arising out of nose-contact in smelling
different kinds of smells, arising out of tongue-contact in tasting different kinds of tastes ---
sweet, sour and so on, arising out of body-contact when coming touch with the inside or outside
of the body and arising out of mind-contact in being attentive to those pleasant or unplesant
objects which are arising, which have arisen and which will arise, should be understood in like
manner. As stated in the verse, it is quite obvious that these six kinds of Vedayita Dhātus are
arising in the Khandhas (bodies) of all beings, including you and I, all the time without any
respite. The following verse refers to this fact when it says:-

“....When the Rasa (essence) juice of the six sense-objects is enjoyed thoroughly, their
pleasantness or unpleasantness, their goodness or badness becomes apparent. When it is pleasant
and good, it delights the mind and when it is unpleasant and bad, it causes distrees and
dejection.”

Then the verse goes on ---

“All beings in the world are alike in one respect they all direct their efforts towards attaining
happiness..”
 Paṭiccasamuppāda Dīpanī

It means that all beings want to have happiness and they go on seeking happiness. There is no
being that does not want happiness. Even white ants (termites) and other insects want happiness
and seek it. This sentence means that the wishes of all beings are similar in respect of their search
for happiness.
“They all direct their efforts towards the attainment of happiness (Sukha)” this means that all
beings, living in water, on land or in the air are busy at all times, day and night ---- working hard,
striving, endeavouring, sparing no pains, making all-out efforts --- for the sake of **** happiness
(Sukha) – Even those who took their own lives by swallowing poison, by hanging themselves, by
jumping into the water, or by means of weapons, did so because they thought death was the only
way for them to find peace and happiness. These two statements are meant to show that the
Vedayita Dhātu is the refuge, and the lord of all men, Devas, Brahmās and all other beings.

“Leaving aside the Noblest Ones (the Paramattha Ariyas) all the beings in the world are
making Dukkha (pain and suffering) grow because they hanker after happiness (Sukha). This is
the power of pleasant feeling (Sukha Vedanā)”

The Dhamma that is causing Dukkha to all the worldlings (Putthujjanas), leaving aside the
Noblest Ones the (Paramattha Ariyas), throughout their rounds of births which have no
beginning and no end, is none other than this Sukha Vedayita Dhātu. How does it cause
Dhukkha? This Sukha Vedayita Dhātu can remain in the Khandha of beings only during the
arising of the pleasant contact (Ittha Phassa) in the six sense-bases (Dvāras). It ceases when
the pleasant contact (Ittha Phassa) ceases. Pleasant contact (Ittha Phassa), too, can arise and
remain only in association and in collaboration with a pleasant sense object (Itthārammana).
The moment it cuts off its association and collaboration with a pleasant sense-object, it ceases.
The pleasant sense-object is also an impermanent Dhamma. It beings to the group of
Dhammas that soon change dimish and cease to be.
When a pleasant sense-object ceases to be, contact (Phassa) also ceases. When contact
(phassa) ceases to be, pleasnat feeling (Sukha Vedanā) also ceases. If the pleasant feeling is
wanter back, the pleasant sense-object (Itthārammaṇa) has again to be sought for. In their infinite
rounds of births beings have continuously been weary because of their attachment to pleasant
feeling (Sukha Vedanā). For example, in the hot Summer Sukha Vedayitadhātu (pleasant feeling)
which cools our bodies is greatly wished for. That Sukha Vedayita Dhātu, however, can arise
only when pleasant contact (Sukhasamphassa Dhātu) arises in the body. The pleasant contact (in
its turn) can arise in the body only when the cool wind from outside comes in contact with the
body. Then, the pleasant object (Itthārammaṇa) of the cool wind or the cool water that comes in
contact with the body is not of a permanent nature so it cannot always remain (exist) in the body.
It is only an impermanent Dhamma that ceases and disappears just as it comes in contact with the
body.
Therefore, fresh wind, and fresh water has to be repeatedly in touch with the body so that
there may be continuous contact and a continuous arising of pleasant feeling. When the wind or
the water that comes in touch with the body ceases, pleasant contact and pleasant feeling cease,
too. The Vedayita Dhātu called pleasant feeling (Sukha Vedanā), which is a Paṭiccasamuppāda
Dhamma (that which depends on a cause for its arising) can arise only when there is the arising
of pleasant contact, and pleasant contact which is also called a Paṭiccasamuppāda Dhamma (that
 Manual of the Law of Dependent Origination
which depends on a cause for its arising) can arise only when there is a cool wind or some cool
water corning in contact with the body. In like manner, the wind can arise only when there is
someone to fan or blow the air and the water can be got only when someone draws it or fetches
it.
Thus they all are Paṭiccasamuppāda Dhammas (those which depend on a cause for their
arising). The person who is attached to the Sukha Vedayita Dhātu (pleasant feeling) connected
with the fan-driven wind is invariable bound by the Dukkha connected with fanning the air. The
person who is attached to the Sukha Vedayita Dhātu (pleasant feeling) connected with the water
is invariably bound by the Dukkha connected with getting the water. The round of births which
has no beginning and no end (Anamatagga Saṃsarā) which is fiercely hot and burning with the
fires of fifteen-hundred-fold Kilesas (moral defilements) and the eleven fires of passion
(Rāgaggi), of anger (Dosaggi) and so on is like the hot Summer. The six pleasantcontacts
(Sukhasamphassa) and six pleasant feelings (Sukha Vedayita Dhātu) are like the pleasant contact
and pleasant feeling that arise in connection with Wind and Water. The pleasant objects
(Itthārammaṇa) of human happiness and Deva happiness, such as mansions, wealth and luxuries,
sons and daughter, wives, etc., are like the mass of fan-drivenwind and the mass of water
Summer, affords
The existing human, Deva and Brahmā worldlings are attached to pleasant feelings, and
pleasant feelings always causes the arising of Dukkha to those who are attached to them. How
does this happen? Take the example of the Brahmins who worship fire. The brahmins have
wrong belief. When a male child is born, the parents have to start a fire burning at the time of
the child’s birth and keep it burning. If they can do this for the whole life of the child, they
believe that that child will be reborn in the Brahmā realm? Immediately after his death. When
the child attains sixteen years of age, he is asked to decied whether he will take a wife and
become a householder, or whether he will worship the fire and go to the Brāhma world on his
death. If he decides to worship the fire, he will be entrusted with the fire and the necessary
equipment for keeping it burning and will have to serve the fire as a recluse.
He will have to dwell in a locality where good-firewood is plentiful and serve the fire. He has
to feed the fire with butter, ghee, etc., and all other sorts of pleasing materials the fire relishes.
The better the food fed to the fire, the greater is the benefit, or so it is believed. Fire is also a
Paṭiccasamuppāda Dhamma.
How is fire a Paṭiccasamuppāda Dhamma? Because the maintaining and the continuous
burning of a fire is dependent on the availability of fuel, such as firewood. When the fuel
diminishes, the fire also is diminished. When there is no more fuel, there is no more fire. A fire
cannot remain burning without fuel, not even for the twinkling of an eye. This shows the
Paṭiccasamuppāda nature of fire. Firewood fuel is of an impermanent nature and fire
continuously and rapidly consumes it. A large quantity of firewood is consumed daily. So long as
the wrong belief that regards fire worshipping as a good thing is not discarded, that Brahmin is
constantly harassed by the Dukkha of getting firewood-fuel. He is always afflicted by the
Dukkha of having to ensure that the firewood is not damaged by rain or wind and that the fire is
kept burning all the time. Moreover he is always afflicted by the transport problem of firewood
and by the heat generated by the fire. He also suffers from lack of freedom of movement as he is
confined to watching over and tending to the fire and he cannot go about as he pleases. Finally
on his death, he will most probably go to Niraya because of his wrong belief.
The eye-clear-sensitive-matter together with the two eye-bases of the body of a worldling are
 Paṭiccasamuppāda Dīpanī
like two large fire pots; the ear-clear-sensitive-matter together with the two ear-bases are like two
large fire pots; the nose-clear-sensitive-matter together with the two nose-bases are like two large
fire pots; the tongue-clear-sensitive-matter together with the whole of the tongue is like a large
fire pot; the body-clear-sensitive-matter together with the entire body is like a large fire pot and
the mind-clear-sensitive-matter together with the whole mind (lit., heart) is like a large fire pot.
The six kinds of contacts (Phassa) are like six bellows and the six fires are like six bellows? And
six fire pokers, and the six Sukha Vedayita Dhātus are like six flames.
If all the mansions, gold, silver and Jewels, farms and cultivation fields, rain, earth, carts,
boats, elephants, horses, friends, relatives and attendants clothing, etc., in the human and Deva
worlds were put into six piles, one of them would be the pile of fuel for kindling the eye-fire. The
remaining five piles would be the fuel for the remaining five fires. The Brahmin, mentioned
above, has to attend to only one fire, but all beings have to attend to six kinds of fires, and six
large fire pots. Compared to the impermanent (Anicca) and the dependent origination
(Paṭiccasamuppāda) nature of that (one) fire, the impermanent and dependent origination nature
of the six fires of feeling (Vedanā) is very great in deed. When we see the water and land
creatures in the present world hustling and bustling about day and night --- going, coming,
standing, sitting, striving, working --- the enormity and the defficulty of the task of providing
fuel for the six fires can well be imagined. From this, we should be able to see, in the same
manner, the enormity and the difficulty of this task in our countless existences in the rounds of
births. The verse following therefore states in respect of this –

“All the beings in the world cause Dukkha (pain and suffering to increase greatly, because
they hanker after happiness (Sukha). This is the power of pleasant feeling (Sukha Vedanā).

The Brahmin who worships fire is shackled by the Dukkha connected with keeping the fire
going wherever he goes so long as he does not give up the wrong belief regarding fire worship.
In the same way, the worldlings are invaribly shackled by Dukkhas in whatever existence they
are reborn in the infinite rounds of births so long as they do not discard Sakkāyadiṭṭhi (the belief
in the illusion that there is self) which makes them cling to that feeling (Vedanā) as self. What are
these Dukkhas? They are the Dukkhas of the fires of the six feelings (Vedanās) and of the sense
objects (Ārammaṇas), and they provide the fuel for the fires in the present existence and for
future existences ---

(1) the Dukkha of having to give alms in former existences to ensure the availability of enough
fuel in coming existence;
(2) the Dukkha of practising morality (Sīla);
(3) the Dukkha of practising the Kasiṇa Meditations (developing concentration by means of
fixing the mind upon one of the ten objects, such as Earth, Water, Fire .......),
(4) The Dukkha of practising the Brahmavihāras (extending perfect good will to all beings) and
(5) The Dukkha of practising Bhāvanā (insight meditation).

These Dukkhas invariably accompany all beings. If they fail to perform these deeds of alms
giving (Dāna), morality (Sīla) and insight meditation (Bhāvanā), they escape from the six Sukhas
 Manual of the Law of Dependent Origination
(Pleasant feelings), and are carried away by the six Apāya Dukkhas. When a Brahmin abandons
the wrong belief in fire worship and is freed from attending to the fire he is released from the
Dukkha of proriding fuel. In the same way, when the Taṇhā and Diṭṭhi, that crave for the six fires
of feeling (Vedanā) can be abandoned, a being is liberated from the rounds of births (Saṃsāra).
The next(?) sentence of the verse deals the subject inversely.

End of the exposition of the Sixth Verse.

Exposition of the Seventh Verse

“The happiness that is experienced on account

of the power of Sukha Vodanā causes the growth of
delight in it .........”

The above sentence of the verse means that on seeing a visible object, pleasant taste
(Iṭṭhārasa) arises on account of the power of eye-contact (Cakkhusamphassa). Then the pleasant
feeling (Cakkhusamphassajā Sukha Vedanā), which takes great delight in the pleasant taste
(Iṭṭhārasa) that has arisen a qualities it as “Good, good! Splendid!”, arises. Just as ghee is
sprinkled on rice that is dry, the mind is refreshed and invigorated. Just as the withering Paduma
(Lotus) becomes alive and fresh again when it is sprayed with cool water, the mind is refreshed
and the facial expression becomes buoyant and sparkling. Such a pleasant feeling that appears in
the eye is Cakkhu Rasa, the pleasure and delight of the eye.
Then the Taṇhā Rāga Dhātu (passion) that wants to enjoy the Cakkhu Rasa (pleasure of the
eye) arises. The mind becomes cohesive (I.e., ready to stick to sensual objects) as it wishes to
enjoy the pleasure of the eye, it also gets stuck to the beautiful appearance that causes the arising
of the pleasure of the eye (Cakkhu Rasa). It also gets stuck to the object that has a beautiful
appearance. Not wishing to let go of it, not wishing to get detached from the object ? but wishing
to seize and possess if is called “getting stuck to” (I.e., craving). In the above statement that
because the mindis stuck to the pleasure of the eye called pleasant feeling, it is also stuck to that
appearance and that object which has a beautiful appearance, the (following) example may be
cited:-
Beings are greatly attached to their lives and bodies. Because they are attached to their lives
and bodies, they come to be attached to the food that sustains life. For example, because they are
attached to rice, they come to be attached to paddy. Because they are attached to paddy, they
come to be attached to oxen, buffaloes, farms, cultivation fields, rain, soil, etc. Because they are
attached to all these things, they come to be attached to money. Thus, it is the nature of craving
and passion that when it is attached to a thing, it comes to be attached to the hundreds and
thousands of other things connected with it. In this manner, because of craving for and
attachment to the pleasure of the eye called Cakkhusamphassajā Vedanā, craving and attachment
are successively extended to a good appearance, an animate or an inanimate object that has a
good appearance and all the other objects that are connected with it.
In the above words, the Cakkhusamphassa Dhamma called eye-contact is called a Dhamma,
the Cakkhusamphassajā Vedanā called pleasure of the eye is also called a Dhamma and the
craving (Taṇhā) that wants to enjoy that pleasure (Rasa) is also called a Dhamma. Of these three,
 Paṭiccasamuppāda Dīpanī
the craving (Taṇhā) which likes and sticks to (an object) is called Dhamma Taṇhā. Only the
craving (Taṇhā) which likes and sticks to appearance is called Rūpa Taṇhā. In the above words,
the group of cravings (Taṇhā) that precedes or follows Rūpa Taṇhā has collectively been
mentioned as Rūpa Taṇhā.
When a spark of fire the size of a mustard seed falls on a heap of gun powder or rubbish, it
can spread to all parts of the heap in no time. In like manner, on just having a glimpse of an
object commonly connected with greed (Lobha), the greed (Lobha) can in a short time spread to
all parts of the object. It can spread likewise by merely hearing a sound, by merely seeing the
clothes or (? nosense) by just touching a small part of an object. When greed grows in this way,
primarily as the result of seeing the appearance, it may be counted us Rūpa Taṇhā. When greed
grows primarily as the result of sound, it may be counted as Sadda Taṇhā.

[ This is a brief account of how Rūpa Taṇhā arises on account of Cakkhusamphassajā

Vedanā ].

The pleasure, enjoyment and relish of the ear caused by ear contact on hearing a sound is
called Sotasamphassajā Vedanā. The craving for sound together with the pleasure of the ear and
for things that can produce sound (Saddārammana) is called Sadda Taṇhā. The pleasure,
enjoyment and relish of the nose caused by nose contact on smelling a smell is called Ghāna
samphassajā Vedanā. The craving for smell together with the pleasure of the nose and for things
that can produce smell is called Ghāna Taṇhā. The pleasure, enjoyment and relish of the tongue
caused by tongue contact when tastes such as sweet, sour, etc., are tasted is called
Jivhāsamphassajā Vedanā. The craving for tastes together with the pleasure of the tongue and for
things that produce tastes is called Rasa Taṇhā.
The pleasure of the body caused by body contact combined with a delicate physical touch is
called Kāyasamphassajā Vedanā. The craving for physical touch together with the pleasure of the
body and for things that produce physical touch (e.g. the life style of a householder) is called
Phoṭṭhabba Taṇhā.
In our the Khandhas (bodies) as well as those of others, there are, besides the five sense-
objects (Ārammaṇas) mentioned above, wholesome and unwholesome Dhammas, such as the
eye, the ear, the nose, the tongue, the body, Saddhā (faith), Sīla (morality), Suta (learning), Paññā
(wisdom), Uccā (wealth), Dāna (riches), Issariya (supremacy), Bala (power), Māna (pride), Sūra
(courage), etc. The pleasure, enjoyment, and relish of the mind caused by mind-contact arising
out of fixing the mind on a Dhamma is called Manosamphassajā Vedanā. The craving for
wholesome Dhammas together with the pleasure of the mind and of all worldly things that
produce those Dhammas is called Dhamma Taṇhā. Here Ddhamma means all and every thing
with the exception of the five sense-objects – Rūpārāmmaṇa, Saddārammaṇa, Gandhārammaṇa,
Rasārammana and Phoṭṭhārammaṇa. Therefore, after doing an act which caused the arising of
Lobha (greed) and taking delight every time the manner in which that act was done is
remembered, that is the (aftermath) the Taṇhā that follows is called Dhamma Taṇhā which has
the past Lobha Dhamma as its object. In the same way, after doing an act causing the arising of
Desa (anger) and taking delight in that act by recounting, smiling, laughing, etc., at the way it
was done is called Dhamma Taṇhā. The same can be said with regard to acts of Māna (pride),
Diṭṭhi (wrong view), Saddhā (faith), Paññā (wisdom), Dāna (alms-giving), Sīla (morality),
Bhāvanā (insight meditation), Pāṇātipāta (taking life), Adinnā (stealing), Kāmesu Micchācara
 Manual of the Law of Dependent Origination
(sexual misconduct) and so on. The domain of Dhamma Taṇhā is extensive and the Dhammas
covered by it are numerous.

[ The meanings of the remaining five Dvāras (sense-objects) and five Taṇhās might be
elaborated as in the case of Cakkhudvāra and Rūpa Taṇhā given above with examples ].

If all the mansions, land, gardens, elephants, horses, carriages, buffaloes, oxen, cultivation
fields, farms, jewels, gold, silver, water, all the things that are used, all male and female Devas,
all men and women are put into six groups according to the six kinds of Ārammaṇas (objects), it
amounts to one group each for Rūpa Taṇhā, Sadda Taṇhā, Ghāna Taṇhā, Rasa Taṇhā, kāya Taṇhā,
and Dhamma Taṇhā, six groups in all. As in the example of the fire worshipping Brahmin, in
which everything he gets – butter, oil, honey, firewood, timber --- goes for the feeding of the fire,
all (the above) things are acquired for the sake of Taṇhā. Just as the Brahmin is branded as one
who worships and attends to the fire, the beings who toil day and night to gain wealth and riches
should be branded as “those who worship and attend upon Taṇhā”. In reference to this, therefore,
the verse states -

“.... causes the growth of delight in it and the six Vedanās are fed with all they want, like the
treasurer of a Universal Monarchs who riches provides whatever the monarch wants. Craving for
and attachment to the six groups of Kāmavatthus (sensual objects) -- wives, clothes, gold and
silver, cultivation fields, food, entertainments, scents flowers, and other objects pertaining to the
five Ārammaṇas and of mind objects (Dhammārammana) (I.e., the six phassas and the six
Dvāras) inside one grow day by day.”

In the above ‘like the treasurer’ refers to the treasurer (banker), one of the seven treasures of a
Universal Monarch. This has to provide everything the universal monarch wants. All sensual
objects, such as wives, clothes and ornaments, gold, silver, etc. which can readily satisfy the
demands of the six feelings are like the treasurer of the Universal Monarch. As these sensual
objects, like the treasurer of the Universal Monarch, readily satisfy the demands of the six
feelings, I.e., the pleasure of the eye, the pleasure of the ear, etc., craving for these objects grows.

[ “and of mind objects (Dhammārammaṇa) I.e. six Phassas

and six Dvāras” ]

means that the six Phassas and six Dvāras are all Dhammārammaṇas.

[ “Not realizing the profound meaning of the Dhamma even in their dreams, they die within
the confines of the prison of sense pleasures,; Such is the power of the six kinds of craving
(Taṇhā)” ]

These words tell what has happened to beings who were enslaved by craving all along their
infinite rounds of births (Saṃsāra).
“The profound meaning of the Dhamma” here means the deep and profound meaning of the
Four Noble Truths shown in connection with ignorance “Avijjā”. To state in reference to these
the six Phassas, the six Vedanās and the six Taṇhās, Phassa is one deep and profound Dhamma,
 Paṭiccasamuppāda Dīpanī
Vedanā is one deep and profound Dhamma and Taṇhā is one deep and profound Dhamma. How
is Phassa deep and profound? Eye-contact is one Element. It arises only at the time a visible
object and the eye-clear-sensitive-matter come together. As soon as they stop co-operating, it
(Phassa) ceases and disappears. Thus, it is very hard and profound to perceive Phassa (contact) as
an incidental (Āgantu Dhātu) Element.
The presence of eye contact or the absence of eye contact inside oneself at the time it takes
place is generally known, but it is not recoguized as the arising of Phassa and the cessation of
Phassa. In the same way, it is defficult to perceive that the pleasure of the eye (Cakkhurasa or
Vedanā) is an incidental Element, that it arises only when there is contact and that it ceases when
Phassa ceases. The presence or absence of the pleasure of the eye is known but it is not
recoguized as the arising of the Vedanā Dhātu and the cessation of the Vedanā. Rūpa Taṇhā
should be understood likewise.
The arising and the cessation (passing away) of an Element may be compared to a man
looking in a mirror. The eye-clear-sensitive-matter is like the surface of the mirror and the visible
objects are like the face of the man. The Elements of Phassa, Vedanā and Taṇhā are like the
image of the face that appears on the surface of the mirror. The image of the face appears only
when the face and the mirror are opposite to each other. When the face is not opposite to the
mirror, the image disappears. When the man wishes to see the image of his face again, he has to
come back and look into the mirror again. If he keeps his distance from the mirror, the image
does not appear again. The image is an element that can remain only when the face and the
surface of the mirror are opposite to each other. It depends on the coming together or the two.
When there is no coming together and there is nothing to depend upon, the image cannot appear.
This is the nature of all the kinds of the Paṭiccasamuppāda Dhammas. The three Dhammas,
Phassa, Vedanā and Taṇhā concerning the eye, are also Paṭiccasamuppāda Dhammas.
The examples of the fan-driven wind and the water given above also made clear the
Paṭiccasamuppāda nature of Phassa, Vedanā and Taṇhā that arise in the Khandha. The arising of
pleasant bodily contact, the pleasant beeling the body enjoys while being fanning, is obvious.
The cessation (disappearance) of that contact, that pleasure, when the fanning is stopped, is also
obvious. The arising of warm, unplesant bodily contact, unpleasant bodily feeling, too, is
obvious. This is the personally experienced view (of beings). Although they have a personal
experience and it is quite obvious, they do not know or perceive that contact and that feeling as
belong to the nature of the Elements or of Paramattha Dhamma. They perceive it only as ‘I find
it’, ‘I am happy’, ‘I feel good’ and stick to the notion - ‘I’.
Only when they can clearly and distinctly perceive that there exists no individual, no being,
no ‘I’, or no ‘me’ but all are merely Elements and Paramattha Dhammas, will they be able to
perceive the incidental nature, and the paṭiccasamuppāda nature of the arising and the cessation
(passing away) of the Dhammas. So long as they attribute everything only to the ‘I’, they will not
be able to perceive the true nature of the Paṭiccasamuppāda. They think that there is an “I” which
persists and dendures for the whole of their life. They do not understand that in the same
existence before one passes away from it, many new Dhammas appear, cease, dissolve, disappear
again and again. They know only that pleasant and unpleasant contacts, wholesome and
unwholesome tastes (I.e., feelings) lie within the Khandha and also they think that there is no
dissolution. Is not what they know of the ‘I’ one thing and what they know of the Elements
another thing?
Supposing pleasant contacts and pleasant tastes (feelings) were ‘I’, just as the ‘I’ remained for
 Manual of the Law of Dependent Origination
the entire life time of a being, those contacts and tastes should also endure likewise. Supposing
the ‘I’ and those contacts and tastes (feelings) were one and the same thing, when one knew the
presence of those contacts and tastes and their disappearance in the body, they should at the same
time know that the ‘I’ had appeared or the ‘I’ had disappeared and it was no more in the body.
They never believe that the ‘I’ disappears at any time within one’s life-time. They, however,
know and believe that tose Dhammas (I.e., contacts, feelings, etc.) are at times present and at
times absent in the Khandha. Let us make this point clear. The image that appears on the surface
of the mirror is not the mirror; nor is it the face (of the person who looks into the mirror). It is
just areflection, an incidental (Āgantu) element, a Paṭiccasamuppāda Dhamma that arises on
account of the coming together of the surface of the mirror and the face. Therefore, when the
dependent cause, I.e., the coming together of the mirror and the face, does not take place, the
resulting appearance of the image will not come about.
The images of the Sun, the Moon, men, etc., the shadows of trees, men, etc., that appear
because of the light of the Sun of fire are also incidental elements, and Paṭiccasamuppāda
Dhammas. The bodies of men are full of eighty kinds of bacteria. They come into existence in
the body when there is an opportunity to do so and they pass away when there is an opportunity
to do so. They are just incidental Elements. When there is a festering old sore or boil inside or on
the body, the bacteria that spring from moisture (Saṃsedaja) come into being. They are also just
incidental Elements. In the same way, the Element of greed (Lobha Dhātu) is also an incidental
Element that occurs and passes away when there is an opportunity. They are not individuals,
beings, ‘I’, ‘he’, man, woman, anyone or anything. If a person wants the incidental element of
Lobha (greed) to appear in his body, he only needs to turn his mind towards an object that
usually arouses Lobha. Just as an evil spirit enters and takes possession of the body of a sick
person, so also a person whose mind is direct toward a Lobha arousing object will in no time be
possessed (strongly influenced) by Lobha. Just as the image appears on the surface of the mirror,
so also will the incidental Lobha Element arise immediately. A person can exorcise the Element
of Lobha that is possessing and dominating him by contemplating unpleasant objects (Asubha).
If he does so, the incidental Lobha Element will pass away quickly just as the evil spirit
possessing a sick person is driven out by administering the right remedy. The way Lobha passes
away is like the vanishing of the image of a face from the surface of a mirror. When Lobha arises
in a person, he is aware of the fact; when he is free from Lobha, he also aware of that fact. He,
however, does not know that it is of the nature of an incidental Element (Āgantu Dhātu), or of
the nature of a Paṭiccasamuppāda Dhātu. As a result of his not knowing the thing (as what it
really is) he is attached to it by virtue of Sakkāya Diṭṭhi and sees it as ‘It is I’.
It is not ‘I’; it is morely an incidental Dhātu, an incidental Element, as already explained in
the examples of the bacteria and the morror; it is merely a Paṭiccasamuppāda Dhamma. This is,
indeed, difficult to perceive and to realize. It is very hard to resist Sakkāya Diṭṭhi, and to free
oneself from the immense darkness of ignorance, Moha Avijjā. In the same way, the Dosa Dhātu
is also merely an incidental element, a Paticcasamuppāda Dhamma. It is not an individual, a
being, ‘I’, or anyone. When Dosa (anger) arises in oneself or in others, this fact is known. When
it ceases, this fact is also known. Ought it not therefore be perceived and realized, too, that it is
not an individual or a being? An indiviidual or a being has no such arising and passing away in
the period before they die. From these examples it should be understood that the remaining fifty
Nāma Dhātus are all incidental elements and Paticcasamuppāda Dhammas.
Of the eight kinds of Elements (Dhātus), the arising and the passing away of the two, Sīta
 Paṭiccasamuppāda Dīpanī
Dhātu (the element of cold) and Uṇha Dhātu (the Element of heat) and the fact of their being
incidental elements (Āgantu) and Paticcasamuppāda Dhammas will be dealt with briefly here.
The arising of cold within and withour our bodies from time to time is discernable. The passing
away of the cold is also knowable. The arising of warmth and heat and the passing away of
warmth and heat are also knownable. By perceiving the arising, the existence and passing away
of cold and heat occasionally, it is known that Sīta Dhātu (cold) is a separate Element and Uṇha
Dhātu (heat) is a separate Element. They are not individuals, beings, ‘I’s’, or ‘he’s’, etc. but are
just Āgantu Dhātus (Incidental Elements). They arise and pass away more than a humdred times
a day in our Khandhas.
It is also known that when our bodies are warm or hot, if we take a bath or fan ourselves, the
warmth or heat quickly passes away. In this case passing away means the dying of the Element
called the Khaṇikamaraṇa of Dhātu, the impermanent nature (Anicca) of the Dhātu. So, the
passing away of the warmth and heat is understood to be the cessation, the death and the
extermination of the Uṇha Tejo Dhātu inside the body. The passing away of Lobha and Dosa
stated above refers to the Maraṇa Dhamma and the Anicca Dhamma (the dying, the impermanent
nature of the Dhamma concerned). The passing away of the eye-contact and pleasure of the eye
(feeling) should be understood in like manner. It is known that when one fans himself or takes a
bath, coldness at once appears. Here “appearing” means the birth of the Element (Khaṇikajāti
Dhātu). It is also the Jāti of the three elements and the stages of --- Jāti, Jarā, and Maraṇa. All
beings who arise and appear in the world are said to be Jāti Dhammas.
When the fanning is stopped, the coldness called Sīta Dhātu again ceases; Maraṇa Dhamma
and Anicca Dhamma again take place. Warmth called Uṇha Dhātu again arises. In this way, even
within the short period of one hour, hundreds and thousands of acts of Jāti (birth), of Maraṇa
(death) and of Anicca (impermanence) are experienced and known inside the body. Even though
these are experienced and known, one does not see them for what they really are because one is
blinded by ignorance, Moha Avijjā, and does not see that the warmth and heat inside the body are
the arising (fruit) of the Element (Dhātu). One does not realize the arising of these elements as
being the arising of Jāti Dhamma. One knows the passing away of these elements as a kind of
Maraṇa Dhamm, a kind of Anicca Dhamma.
Because of ignorance, one thinks ‘I am hot’, ‘I am warm’, ‘I am cool’, ‘I am cold’ and so
allows Sakkāya Diṭṭhi to grow. Regarding the remaining Rūpas, it is known in the same way that
they are merely incidental (Āgantu) Dhātus, that they arise dependent on a cause and when that
cause is absent, they cease, and that they are all Paṭiccasamuppāda Dhammas. In order that the
readers may know, see and realize the profound and difficult nature of Jāti Dhamma which
causes the instant arising, of Maraṇa of Maraṇa Dhamma which causes instant cessation, and of
Anicca Dhamma (which is impermanent) of the six contacts (Phassas), of the six feelings
(Vedanā) and of craving (Taṇhā) in the Khandhas, the verse states:-

“Not realizing the profound meaning of the Dhamma even

in their dreams, they die within the confines of the prison
of sense pleasures. This is the power of the six kinds of
craving”.

Here ‘the prison of sense pleasures’ means the six kinds of craving. Our own Rūpakkhandhas
and Nāmakkhandhas together with all the objects of craving, such as mansions, land, gardens,
 Manual of the Law of Dependent Origination
elephants, horses, buffaloes, oxen, carriages, carts, boats, gold, silver, grains, children, wives and
so on in habiting the human world, Deva and Brahmā worlds comprise what has been called the
prison of sense pleasures. In their successive existences throughout their infinite rounds of births,
beings have yielded to the demands of craving (Taṇhā), have striven in the interest of craving
(Taṇhā) and have died working for craving. So the verse states that they die within the confines
of the prison of sense pleasures.

End of the exposition of the Seventh Verse.

-----

Exposition of the Eighth Verse.

“When the six kinds of craving (Taṇhā) gain

strength, the four clingings (Upādānas) that cling
intensely to the Khandha and to all the sense objects
(Kāmavatthus) come into being.”

In the above verse, the four Upādānas (clingings) are Kāmupādāna, Ditthupādāna,
Silabbatupādāna and Attavādupādān. Of these four, the Kāmupādana is an extremely intense
form of the six kinds of craving already dealt with in the seventh verse as it is commonly said
that when an Iguana outgrows itself, it becomes a crocodile, when a ghost becomes too big it
become a demon and when a snake becomes too big, it becomes a Nāga (serpent). In reference to
this the verse states ---

“Infinite clinging to sense objects, such as one’s

wife, children and so on, is called Kāmupādāna ....”

There are six kinds of Kāmupādānas (clinging to sense objects), such as clinging to visible
objectsl (Rūpārammaṇas) called Rūpakāmupādāna, clinging to sounds (Saddārammaṇa) called
Saddākāmupādāna, etc. Ditthupādāna means the three Niyatamicchādiṭṭhis, and the intense
wrong views including the sixty-two wrong-views called Micchādiṭṭhis. Refering to this, the
verse goes on to say -

“Clinging to the sixty-two kinds of wrong view believing them to be true is called
Ditthupādāna ....”

As the three Niyatamicchādiṭṭhis are included in the category of Ucchedadiṭṭhis, the number of
wrong views is given only as sixty-two.
Silabbatupādāna is the wrong view that by imitating the ways and habits of oxen and dogs one
can become pure and can liberate beings from life’s ills and sufferings (Dukkha), a belief which
was held by such ascetics as Govatika, Kukkuravatika etc. at the time of the Buddha.
The wrong belief of the Govatika ascetics was that the accumulated demerits of deeds done in
past existences would be cleansed if one lived like a cow as an act of penance for the whole of
 Paṭiccasamuppāda Dīpanī
one’s persent existence. They believed that by doing so, all the accumulated demerits would be
done away with because no new demeritorious act was done. As the demerits were entirely
washed away, they would attain eternal bliss (Sukha). The person who took up this practice
walked like a cow, slept like a cow and ate food like a cow. He emulated all the ways and habits
of the Cow. If he practised without much heed, he would be reborn as a cow immediately after
death. If he practised with austerity, he would go to the Niraya realm immediately after death, or
so it was believed. The wrong belief of the Kukkuravatika ascetics was to live, to go about and to
eat like dogs. If one practised without much heed, he would be reborn as a dog; if one practised
with austerity he would go to the Niraya immediately after death. The ascetic Jambuka who
practised like a dog was reborn in the Asūra abode. This wrong belief is called Silabbatupādāna.
The passage -

“clinging to the wrong belief that by imitating the ways and habits of cows, etc. can liberate
beings from Saṃsāra is called silabbatupādāna ....” refers to this wrong belief.

Attuvādupādāna is the Sakkāyadiṭṭhi (belief in the illusion that there is a self) which causes
beings to believe in the existence of “self” and to speak of it as ‘I’, ‘I’, ‘I’. The Attuvādupādāna
consists of two-hundred and fifty-six of Sakkāyaditthis which have already been shown. Of these
four kinds of clingings (Upādāna), only Kāmupādāna and Attuvādupādāna prevail among those
people who follow the teaching of the Buddha. The other two clingings do not prevail.
Silabbaatupādāna prevails only among those who live like cows and dogs. Ditthupādāna prevails
only among the Chirstian clergy and Muslim Priests and their followers.
Among the Burmese, we have only the Kāmupādāna and Attupādāna wrong-views. Of these
two, the arising of Kāmupadana might be elucidated on the same lines as the six kinds of craving
(Taṇhā) have been elaborated in the exposition of the seventh verse. A young tree that springs up
out of the earth at the coming of the rainy season is like Lobha (greed) called craving (Taṇhā). As
this young tree is not yet firmly rooted in the earth during its first year, it can still be easily
transplanted to another place. Similarly greed that is the beginning of delight, affection, pleasure
in a sensual object is called craving. It is still easily movalbe, transferable and destructible. When
that young tree has grown and stood in one in it place for years, it is no longer easily able to be
remaved or transplanted.
In the same way, the greed (Lobha) that arises repeatedly for sensual objects (I.e., the objects
of craving) and that is difficult to discard is called Kāmupādāna. In metting with a pleasurable
object, due to the constant presence of craving for taking pleasure in it and due to the nature of
craving to take the initiative in gaining pleasure, Kāmupādana arises.
The Attuvādupādana which causes beings to believe in the existence of ‘self’ and to speak of
it as ‘I’, ‘I’, also arises due to the presence of craving (Taṇhā). In finding an ownerless object, a
person makes it his own only when that object is a pleasurable one. If he finds it unpleasurable,
he does not make it his own. In like manner, the Attavādupādāna Diṭṭhi which views the hardness
and softness of the Earth Element in one’s Khandha as one’s own has craving, I.e., pleasure in
that Earth Element. As its forerunner.
The evidence that the Earth Element is not an individual or a being is that the Earth Element is
the solid? (may be a better word?) base of beings which have Khandha (body). Without the base
of the Earth Element, the aggregates of soft matter, such as the light of the Moon and the Stars
cannot come into existence. In the light of the Moon or the Stars, the Earth Element of solidity is
 Manual of the Law of Dependent Origination
the base. Solidity here means the Paramatta nature of softness, no co-hesiveness and roughness.
The Earth Element on which the light of the Moon and the Stars rests is a very soft, delicate and
of a texture so fine that it cannot be felt by the hand. The Paramatta Earth Element Base in the
Human Khandha can on the other hand, be felt clearly.
Although it is said that the Earth Element Base in the Human Khandha can be felt clearly, the
Paramatta (real) Earth Element is perceived only when one is able to discriminate pure solidity
by wisdom. If one cannot do this, one’s mind will be inclined towards Sukkānadiṭṭhi and
(wrongly) think ‘The head is hard’ ; ‘The leg is firm’, ‘The bone is hard’, ‘The liquid is hard’ etc.
(Because) when one feels the head and feels its hardness, there is not really anything that is
righty called one’s head. What is really there is only hardness, and that hardness is not the head
itself. It is only the Element of Earth. Only by knowing this discriminatively can one know the
Paramatta (real) Earth Element. If not, the qualiity of hardness is taken as being the head.

[ This is the case of the Right-View (Sammādiṭṭhi) which extracts the Earth Element from the
hands of Sakkāyadiṭṭhi and which knows it discriminatively ].

Thus only the Wisdom of the Right View (Sammādiṭṭhi Maggangañāṇa) which knows
discriminatively can discard / dispel (I.e., get rid of) Sakkāyadiṭṭhi. The whole Khandha should
be perceived in this way. Only by perceiving discriminatively the pure Earth Element in the
whole Khandha can one perceive discriminatively the arising without any pause (of the Jāti
Dhamma) of different kinds of firmness, and the destruction and cessation without any pause (the
Maraṇa Dhamma and the Anicca Dhamma) of different kinds of firmness. Otherwise one may
mistakenly think that firmness and the head are one and the same thing and that the head which
comes into being at the time of conception in the mother’s womb perishes and disintegrates only
after eighty or ninety years on the death of the person concerned. Such kind of destruction and
disintegration (Maraṇa Dhamma and Anicca Dhamma) are known to the Chinese, the Indians,
the Dhins, the Kachins, etc. Such knowledge and perception however is not rightly called Insight
Knowledge (Vipassanā Ñāṇa). Only the perception of the incessant arising and passing away of
the Earth Element (the Maraṇa Dhamma and Anicca Dhamma) within one’s Khandha is the real
Vipassanā Sammādiṭṭhi Ñāṇa. The wise ought to see it, know it and perceive it. To the stupid it
would be like the playing of a harp to a buffalo [ I.e., Just as the buffalo would not be able to
appreciate the melodious music of the harp so they would be too dense to appreciate what can be
percieved by the Insight Knowledge ].
The Maraṇa Dhamma and the Anicca Dhamma of the Earth Element which is incessantly
arising and passing away within our Khandhas will be briefly explained here. Just as the light of
the Moon and the Stars has the Earth Element as a base, the heat and the cold, the two kinds of
the Fire Element, also have the Earth Element as a base. As already explained before, when there
takes place a big wave of the arising and the passing away of heat or cold in our Khandhas, it is
understood that the Earth Element on which the heat element and the cold element depend also
arises and passes away together with the heat and cold element. In the act of walking, the
movements of the whole body are clearly perceived. With every step taken, there are the actions
of lifting and putting down the foot. Every time the foot is put down, the action is felt all over tha
body up to the top of the head. Then the firmness of the whole body, the arising of new step and
new firmness and the cessation of the old step and old firmness are clearly noticeable.
All movements that are noticeable are the changing of the old and the new, the changing of
 Paṭiccasamuppāda Dīpanī
circumstances, the replacement of the old matter by the new matter, the changing of all kinds of
firmness. This changing takes place very swiftly ; it takes place all over the whole body in the
twinkling of an eye ; the old is replaced by the new within and without the whole body. The
arising of the new is called Jāti Dhamma and the passins away of the old is Maraṇa Dhamma and
Anicca Dhamma. Understand this in the same way for every step taken. The wise ought to see, to
know and to perceive this fact, too. To the stupid it will be like the playing of a harp to a buffalo.
Only when one is able to perceive discriminatively with Wisdom the Solidity of the earth
element called the head or the brain, can one perceive the changing of the old and the new and
the incessant arising, and passing away of the Earth Element, that is the Jāti Dhamma, the
Maraṇa Dhamma and the Anicca Dhamma, and attain the Right View (Sammādiṭṭhi Magganga).
If one does not perceive this with discrimination and sees only the shape of the head and the
lump of the brain, one will think (wrongly) that the head and the brain are never replaced by a
new head and a new brain in the lifetime of a person and that the Maraṇa Dhamma never takes
place before the death of a person.
If one thinks thus, it is Sakkāyadiṭṭhi. The shape or appearance is just a Paññatti Dhamma
(I.e., just a manifestation, a sign). It is not the kind of Element or Dhamma that really exists. It is
just a sign, a manifestation.
The shape and the Solidity are two separate things; the shape and cohesion called Āpo Dhātu
are two separate things; the shape and the heat are separate; the shape and the Element of Motion
or Extension (Vāyo) are separate; the shape and the Cakkhu (eye) are separate; the shape and the
colour (visible object) are separate ; the old shape and the new shape never change in one’s
whole life and remains as they are until one becomes a corpse. The elements, such as Solidity
that really exists, change, arise and pass away in many ways even within the duration of the
taking of one step. These shapes belong to the kingdom (domain) of Sakkāyadiṭṭhi while the
Elements belong to the kingdom (domain) of Sammādiṭṭhi.
It is all due to Sakkāyadiṭṭhi that beings do not perceive the Elements in their bodies (as they
really are), but see them as (in the form of) the head, eye, ear, nose, hair, hairs, etc. They are not
able to see in their bodies the nicessant arising of Dhammas (Jāti Dhamma), the incessant ageing
(Jarā Dhamma), the incessant passing away (Maraṇa Dhamma). They will never have even a
glimpse of Vipassanā Sammā Diṭṭhi Ñāṇa (insight-right-view) in their whole life.

[ This chapter deals briefly with the structure of Attavādupādāna in the element of Solidity
called Pathavī Dhātu in the two hundred and fifty-six kinds of Sakkāyadiṭṭhi Attavādupādāna.
The structure of the remaining twenty-seven kinds of Rūpa Dhātu and the fifty-three kinds of
Nāma Dhātu might be elucidated as shown in the chapter on Sakkāyadiṭṭhi ].

“Because of these intense clingings beings do not have a chance to escape from the sea of
Saṃsara. This is the power of the four clingings (Upādānas).”

In the above sentence of the verse, “beings do not have a chance to escape” means that beings
do not get an opportunity ; no opportunity occurs for them to escape. “Intense clingings” refers
to the clinging to Kāmupādāna (clinging to sense objects) called greed (Lobha) and of
Attavādupādāna called Sakkāyadiṭṭhi. If the end of a very strong rope is attached a fish hook
together with a meat bait and the rope is tied to a post in the middle of a big lake. When a fish
comes along and swallows the bait and it is caught in the belly by the hook it will not at first be
 Manual of the Law of Dependent Origination
aware of the fact that it is caught by the hook and will not feel much pain at the harshness and
rigour of the pull of the hook if it still remains close to the post. When it pulls, on the hook
however, in order to get away, it will feel the harshness and rigour of the hook’s pull and lose its
life at the hand of the fisherman. Similarly, when people live and work in the midst of the living
and non-living things they possess, they do not realize well the extent of their strong attachment
to these things. When they hear the teaching of the Buddha and plan to leave their wives and
children and wealth and property for the homeless life (the life of a recluse), the mere act of
planning causes the straitening of the heart (mind).
Such impeding thoughts as, “What will happen to my wife, my wealth and my property if I
leave them?”, come up and the departure is postponed by months or years. When the question
again arises and the same thoughts again hold them back. In this way they die bound to the rope
of Kāmupādāna. This resolution, however, gains strength from existence to existence and when
Saddhā (faith) and Chanda (intention, will) becomes very strong, they will abandon the
household life. Those, in whom the wish to leave the household life does not arise even though
they have heard the Buddha’s teaching are devoid of even a seed of motivation for taking such a
step in order to free to themselves from Upādāna (clinging). If on account of the five kinds of
enemies, or of a bad disease, or of a bad pain, those things (I.e., one’s wife and children, wealth
and property) are destroyed, or are threatened with destruction they suffer from sorrow (Soka),
lamentation (Parideva) and distress (Domanassa) according to the strength of the Kāmupādāna in
them. These are the effects of Upādāna.

(End of the brief account ofāmupādāna)

There was once, let us say, a match stone as large as the body of a man. At ordinary times it
was cool even when one touched it. When, however, it was rubbed with sandpaper at any spot, a
flame arose at once. It had no spot where a flame did not arise. When it caught fire, it could
destroy itself, and burn down all the nearby houses, monasteries, etc. in a short time. In like
manner, the Sakkāyadiṭṭhi left to lie peacefully by itself and not touched or struck by others, is
not noticeable. When, however, others impinge upon us by their physical or verbal action upon
any spot on our bodies, the flame of ‘I’ at once arises. The ‘I’ - says “Why should he do this to
me?” -- springs up defensively. It is said that there are twenty-four crores of hair on the head and
99,000 hairs on the body of person. When insulted or offended, the flame ‘I am insulted’ -- arises
on every one of these hairs; and we feel strong indignation when the major parts of our bodies
are struck.

[ This shows briefly the intensity of Attavādupādāna called Sakkāyadiṭṭhi ].

Of those two kinds of Upādāna, even those recluses practising outside the Teaching of the
Buddha (Sāsanā) could get rid of Kāmupādāna. With regard to Attavādupādāna, those practising
outside the Teaching of Buddha, even the Buddhas-to-be, such as the recluse Sarabhańga, were
unalbe to free themselves of it. The Pacceka Buddhas completely got rid of Kāmupādāna and
could clearly point out the existence of Kāmupādāna in others. With respect to Attavādupādāna,
they could completely rid themselves of it, but could not point out its existence in others. Even if
the period outside the Buddha’s Teaching lasted an incalculable number of world cycles, no
 Paṭiccasamuppāda Dīpanī
remedy could be found for Attavādupādāna. Only in the time of the Teaching of a Buddha, the
time when a Buddha appeared, was Attavādupādāna recognized to be a great niraya fire and were
there hundreds and thousands of remedies for it. The seven books of the Abhidhamma Piṭaka are
the remedies for the Niraya fire of Attavādupādāna ; so also are the discourses on the Khandhas,
the Āyatanas and the Dhātus, etc. The essential point to bear in mind is ---

“If the Four Elements --- Earth, Water, Wind and Fire ---, the six senses --- eye, ear, nose,
tongue, body and mind ---, and the elements of contact (Phassa), feeling (Vedanā), intention
(Cetanā) and perception (Saññā) are clearly perceived within the body, then the Sakkāyadiṭṭhis
will surely be defeated. This is the most efficacious medicine.”

Beings should thoroughly learn and digest the above prescription and should strive with
steadfast Faith, resolution and diligence, both day and night, to perceive with clarity the arising
and passing away, of the Element together with the dependent origination (Paṭiccasamuppāda)
nature of the eleven elements inside their own bodies as well as those of others.

End of the exposition of the Eighth Verse.

-----

Exposition of the Ninth Verse

“On account of the great power of clinging (Upādāna), beings cling steadfastly to the body,
Khandha Dhamma, as ‘self’ and for the sake of that Khandha ‘self’, beings commit, without fear,
the ten demeritorious deeds (Akusala Kammas), such as the taking of life, the taking of things
not given to them, etc. For the sake of their well-being in the future existences, they take up the
noble practices of recluses and Samaṇas, they give alms, they keep the five, eight or ten precepts,
they practise the four Brāhmavihāra Jhānas, the Ten Kasiṇas, Insight meditation and do the ten
deeds of merit (ten Puññakusalas).”

Of the above the ten demeritorious deeds (Duccarita Dhammas) are called Kammabhava. Of
these ten, the evil deed of taking life (Pāṇātipāta) is of two kinds --- that done for Kāmupādāna
and that done for Attavādupādāna. The taking of life (in revenge) for robbing one of his animate
and inanimate possessions, the taking of life (in reprisal) for the destruction of one’s possessions,
the taking of life on account of the wish to possess other people’s property, or the taking of life as
a hunter or fisherman to support one’s wife, children, etc. are called the taking of life for
Kāmupādāna; the taking of life because of indignation at the insult or offence caused to one by a
rival is the taking of life for Attavādupādana. Amplify similarly for the remaining nine
demeritorious acts beginning with the taking of things not given to one (Adinnādana).
The fact that sexual misconduct or adultery (Kamesumicchācāra) and ill-will (Abhijjā) arise
because of Kāmupādāna (clinging to sensual objects) and wrong view (Micchādiṭṭhi) arises
because of Attavādupādāna (clinging to self) and Diṭṭhupādāna (clinging to wrong-views) should
be given special emphasis. Only when there is intense clinging in beings, do they commit
 Manual of the Law of Dependent Origination
demeritorious deeds. In beings who cling to sense objects in the present existence, the presence
in them of the Kāmupādāna which longs for and looks forward to successive future existences is
apparent. Hearing of the benefits of alms-giving that by giving such and such alms, in the present
life, such and such human or Deva luxuries can be attained in the next existence, the faith
(Saddhā) and desire (Chanda) to give such alms are aroused at the instigation of Kāmupādāna ;
and beings do it. Beings keep the five precepts, the eight precepts or the ten precepts, on hearing
about the benefits of the five precepts, the eight precepts or the ten precepts at the imperid by
Kāmupādāna in the same manner.

[ This is the manner of the arising of Kusala Kammabhava called Kamavacara Dāna, Sīla
Kusala and Uposatha Kusala ].

When it is heard that only by giving alms (acts of Dāna) and by developing Morality (acts of
Sīla Kusala), can beings be reborn as men or Devas who enjoy long life, good appearance,
wealth and riches, great physical strength and keen intelligence in future existences, beings do
acts of Charity and Morality inspirrid by Attavādupādāna. When it is heard that by doing the
Brahmavihāra Insight Meditation or Kasina Insight Meditation (I.e., meditation by using a
Kasina object) as acts of Kamavacara Kusala, (I.e., by meritorious acts in the sensual worlds of
human beings and Devas), a being is reborn in the higher classes (echelons) in the human world
or the Deva realms, or by practising until the Rūpavacara Jhānas are attained, a being becomes a
Rūpa Brahmā whose life-span lasts for many world-cycles, or by practising until the
Arūpavacara Jhānas are attained, a being becomes an Arūpa Vacara Brahmā whose life-span is
many world-cycles long, so they practise those Insight Meditations inspirid by Attavādupādāna
in order to attain such existences; and some of them become recluses; some become Samaṇas.

[ This is the manner of the arising of the Kusala Kamma

Bhava Dhammas called Dāna, Sīla and Bhāvanā on account
of Attavādupādāna. ]

(Just as a person suffering from bad sores that fester worsen and exude very strong pungent
smell) and just as a person addicted to spiritual ritual celebrations cannot help dancing at the
sound of ritual music, so also in those beings in whom the Kāmapādāna element lies dormant,
this element rouses up and raises its head at once up on their hearing an exciting and fascinating
discription of sense objects (Bhogasampatti) called world by luxuries. These persons faces light
up and are full of smiles. When those in whom the perception ‘I’ “Me’, and the evil
Sakkāyadiṭṭhi element, lies dormant, hear about longevity, beauty of appearance, etc.
(Bhavasampatti), craving for existence (Bhava Taṇhā), together with the perversion of perception
(Saññā Vipallasa), perversion of thought (Citta Vipallasa) and perversion of view (Diṭṭhi
Vipallasa), rouses up and raises its head.
Bhogasampatti is the nutriment of Kāmupādāna; Bhavasampatti is the nutriment of
Attavādupādāna. Just as a flame arises at once when fire comes in contact with paraffin oil and
such other fuels, the fire of Kāmupādāna at once arises when one hears the luscious sound of
Bhogasampatti, and the fire of Attavādupādāna at once arises when one hears the luscious sound
of Bhavasampatti. The wish to give away to charity all one’s gold, silver and ornaments --a
hundred, one thousand, ten thousand or one hundred thousand of them --- acquired and
 Paṭiccasamuppāda Dīpanī
accumulated over a long period, of months and years arises. The wish to observe the moral
precepts arises. The wish to become a recluse or a Samana for the attainment of the noble
Bhavasampatti arises. These persons will therefore, practise according to their wish and their
ability for the rest of their lives. And referring to this it is said ---

[ “For the sake of their well being in future existences, they take up the noble practices of
recluses and Samanas, they give alms, they keep the five, eight or ten precepts, they practise the
four Brahmavihāra Jhānas, the Ten Kasiṇas, Insight Meditation, and they do the ten deeds of
merit (the ten Puñña Kusalas.” ] so the Verse says
In the word “Kammabhava”, “Bhava” means ‘to be’, ‘to arise’ ; it means Kusala comes into
being; Akusala comes into beings.
The physical, verbal or mental activities of all the beings in the world must either be
meritorious or demeritorious. Done with a good intention (lit. heart), it is meritorious; done with
a bad intention, it is demeritorious. The becoming (arising) of merit and demerit in this way is
Bhava. The seed of such becoming (arising) of meritorious or demeritorious deeds is in some
cases, successful and can bring about future Patisandhe, a new existence, (rebirth) and is, in
some other cases, not successful. With regard to the demeritorious deeds, the ten Akusala
Kammapatha deeds, such as the taking of life, etc, are successful demeritorious deeds. In regard
to meritorious deeds, the Ten Kusala Kammapathas are successful meritorious deeds.
The text ‘Upādānapaccayā Bhavo’ (on account of clinging, becoming ‘Bhava’ arises), implies
that both meritorious and demeritorious deeds, whether successful or unsuccessful, are necessary
because both depend on clinging and both have clinging in them. In the subsequent text
‘Bhavapaccayā Jāti’ (on account of Bhava, Jāti arises), only successful meritorious and
demeritorious deeds are necessary.
Just as the fruits and seeds of grass and plants of one year cause the growth of the grass and
plants of the following year and the successive growth of grass goes on all over the world, so
also do the processes of the Khandhas and Bhavas (existences) of each being on in the successive
round of births having no beginning --- the doing of meritorious and demeritorious deeds in one
existence is like the sowing of seeds and having a new Khandha and Bhava grow according to
the worth of those meritorious and demeritorious deeds. In reference to this, the verse says –

“In this way, beings perform two kinds of deeds, meritorious and demeritorious, and the seeds
of these deeds bear fruit in various ways througout in their existence. This is the power of the
two kinds of Bhavas.”

Of the two kinds of Bhavas, that is the performing of meritorious deeds and performing
demeritorious deeds, in the performance of demeritorious deeds, the intention (Cetanā) to destroy
life is not a kind of individual or being that always remains in one. It is merely an incidental
Element, a Paticcasamuppāda Dhamma, that arises in a person and possesses him when the
Kāmupādāna or the Attavādupādāna has its chance and arouses him. When that chance and
arousing disappear, the accidental intention (Cetanā) to take life (Pāṇātipāta), ceases disappears
from the mind like the extinugishing of a flame. Then a good state of mind, a good intention
reappears. The intention to steal (Adinnādana Cetanā), to commit sexual misconduct
(Kāmesumicchācāra Cetanā), to tell lies (Musavāda Cetanā), to speak ill of others (Pisuṇavāca
Cetanā), to speak frivolous words (Samphappala Cetanā), anger aroused by covetousness
 Manual of the Law of Dependent Origination
(Abhijjā Dosa), anger aroused by ill-will (Byāpada Dosa) and worng-view (Diṭṭhi) are also
incidental Elements, Paticcasamuppādas, that arise in and possess beings when they have the
opportunity.
When a man is possessed by a spirit, that man has to behave, speak, think, etc., according to
the will of that spirit. Only when the spiritleaves the man, is his normal state of mind restored to
him. This example holds good here also. The Dāna-Citta (lit. alms-giving) mind, Dāna-Cetanā
(lit., alms-giving intention), Sīla-Citta (lit. morality-mind), Sīla-Cetanā (morality-intention),
Bhāvanā-Citta (Insight-meditation-mind) and Bhāvanā Cetanā (lit. insight meditation-intention)
are all, in the same way, incidental Elements, Paticcasamuppāda Dhammas. The
Paṭiccasamuppāda Dhammas, arise in beings as and when the opportunity occurs.

End of the exposition of the Ninth Verse.

-----

Exposition of the Tenth Verse

“ As a result of their deeds of merit and demerit, beings are reborn according to their past
deeds in planes of one Khandha, four Khandhas or five Khandhas.”

As stated in the above sentence of the verse, a being (Brahmā) in the Assaññasatta Brahmā
Loka (where they pass their existence in a state of total unconsciousness) has only one Rūpa
Khandha; a being in the Arūpabrahmā Loka (state of non-corporeal existence) has only four
Nāma Khandhas; and all other beings (besides the above two kinds) have five Khandhas. The
verse is referring to this when it states “in planes of one Khandha, four Khandhas or five
Khandhas”. Whatever there is to be explained in regard to Jāti has been dealt with, together with
four kinds of birth, in the exposition of the third verse.
Special note: This verse only shows the rebirth of beings in a new existence as the result of
the worth of their past deeds of merit and demerit. There are three types of Jāti --- new birth Jāti,
Santati Jāti and Khaṇika Jāti of them, the beginning of the arising of a being in a new existence
on passing away from one existence is a new birth Jāti. This kind of Jāti is quite obvious.
Santati Jāti pertains to the various kinds of arisings (happenings) in one’s Khandha within the
duration of one existence, one year one month, one day, one hour, one sitting and so on. For
example, when one is sitting, one does not at first feel any stiffness or fatigue or any warmth or
heat in the body. After some time, the state of stiffness, of fatigue, of warmth, of heat arises. The
place where the stiffness is felt or where the heat is felt is generally known. It is not however,
known that this is the arising of a new Rūpa (matter) or a new Nāma (mind).
One only knows ‘I feel stiff’, ‘I feel warm’, ‘My legs are stiff’ according to one’s
Sakkāyadiṭṭhi. Matter predominated by the Fire Element (Uṇha), is called matter (Rūpa) of
stiffness, of fatigue, of heat, of warmth. When the Fire Element is great and the wind Element
(Vāyo Dhātu) predominates, then numbness, a sudden, sharp pain, a state of numbness and a
state of sudden sharp pain occur. Then leaving aside the appearance known by the name ‘leg’, if
only the Fire-element ‘Tejo’ called warmth or cold is viewed discriminatively with Wisdom, one
 Paṭiccasamuppāda Dīpanī
will perceive the arising of the hot Fire element rather like the arising of a huge of cloud. The
vanishing of the Cold Fire Element where the hot Fire Element arises will also be perceived.
Soon the whole of the cold feeling in the leg ceases to exist and it becomes a warm, stiff leg.
Thus one will surely perceive the changing of the old matter and the new matter.
Then the arising of numbness step by step and its subsequent development into the state of a
sudden, sharp pain will also be apparent. Here, stiffness, fatigue, numbness, and the sudden sharp
pain arise successively before their disappearance and counting each successive occurrence as
one stiffness; one series of stiffness, I.e., Jāti Dhamma, is called Santati (continuity) Jāti. In the
same way, the arising of stiffness and fatigue in standing or walking, the cessation of stiffness
and fatigue, the arising of fever temperature, the falling or fever-temperature, the occurrence of
pain and disease, the disappearance of pain and disease, the time of the hotness of the body, the
time of the coldness of the body, the time of feeling warm, the time of feeling cold, the time of
strength, the time of weakness, the time of feeling hungry, the time of having had enough, the
time of activity, the time of inactivity, sleeping time, sitting time, standing time, walking time,
bending time, stretching time, etc. happen to the whole or parts of the body, changing from one
state into another, more than two hundred times in the course of just one day. Each such change
into a new state is called one Santatiāti.
In the earlier part of this book, the changes that take place in the whole body at every stride in
walking have already been explained. This will be perceived only when it can be viewed in that
way. If it cannot be viewed in that way, the shadow of the notion that there is no change from the
old to the new states will obstruct the view of a being until his death. ‘The shadow of worng this
notion’ belongs to the domain of Sakkādiṭṭhi. Being devoid of acquiring Insight by thrusting
aside the shadow of the domain of Sakkāyadiṭṭhi in their infinite rounds of births, even once the
wisdom to perceive the internal diverse Elements, beings still have to go on wandering aimlessly
round and round (in Saṃsāra). In a word, in the Santati-Jāti Dhamma, all that is said from
personal knowledge about the happening and the arisings in the Khandha are Jāti.
Such statements as ‘Such an idea appears to me’, ‘I have such a mind’, ‘A desire arises’. ‘I
have no desire’, ‘The wish to do arises’, ‘I have no wish to do it; etc. are all words bespeaking
Jāti. So, also are such expressions as ‘I become angry’, ‘I become greedy’, and those revealing
the state of one’s mind, the arising of pain and disease in one’s body.
In the Khaṇika Jāti, the Fire Element is of prime importance in the whole of the body. All the
Khandhas are the mass of the Fire Element. There is not even one spot the size of an atom in the
whole Khandha which is free from coldness, warmth or heat. It is the nature of Fire to go on
burning.
The Earth element on which the whole body, depends is the fuel of the Fire Element. All
matter (Rūpaṃ) depends upon the quality of hardness called the Earth Element. When the Earth
Element disintegrates, matter too, disintegrates. It is the nature of fire to consume the thing it
depends upon. It is always growing. If one looks at it closely, one will see its ceaseless,
continuous activity. It is the arising of the new and the cessation (passing away) of the old. Note
that all the continuous activities of the fire seen when one looks at it closely are Khanika Jāti and
Khaṇika Maraṇa. Understand this in the same way with regard to the consumption, the arising
and the growth of the Fire Element that is taking place incessantly without a moment’s respite
inside the body, which is itself a mass of Fire. In this connection, the Dhammapada Pāṇi verse
states –
 Manual of the Law of Dependent Origination
“Yathā Pupphulakaṃ Passe; Yathā Passe
Maricikaṃ; Evaṃ Lokamavekkhantaṃ; Maccurājā
Na Passati.

Meaning: Pupphulakaṃ = at a bubble; Passe Yatthā = looks; Maricikaṃ = at the mirage; Evaṃ =
in the same way; Lokaṃ = at one’s own body, at toher people’s bodies, called the world (Loka);
Avekkhantaṃ = one who looks closely at; Maccurājā = the King of Death; Na Passati = will not
find (him).

[ The king of Death will not find the man who closely looks (examinis) his own or another’s
Khandha just as one looks at a bubble or a mirage ].

Just as one who is looking closely at the small bubbles in a pot of boiling water over a
vigorously burning fire can see clearly the incessant arising and disintegration of bubbles, the
man or the woman who perceives with Vipassanā (Insight) the incessant arising and
disintegration (of the Elements, Dhammas) inside his or her own Khandha or the Khandhas of
others will not be seen by the King of Death.

[ This is the meaning of Yathā Pupphaļakaṃ Passe ].

Mirages appear over large dried up, lakes in Summer. When the moisture rising from
underneath the earth is lit up by the rays of the sun. A shining image which seems to be rising to
the sky ***** appears. This phenomenon is called a mirage. It does not return to the earth but
disappears into the air. Ideas, thoughts, greed, anger and other Nāma Dhammas arising within
one’s the Khandha should also be viewed as if they were a mirage. One who views them thus
will not be seen (discovered) by the King of Death.

[ This is the meaning of Yathā Passe Maricikaṃ ].

In the phrase “will not be seen by the King of Death”, Sakkāyaditthi refers to the domain of
the King of Death. Sakkāyadiṭṭhi is like the cook named Yasaka who waited upon King Porisāda.
As already stated, those who do not see and know clearly the Dhātu nature (nature of the
Elements), the incidental nature (Āguntu nature), the Paṭiccasamuppāda nature, but wrongly
perceive (the Elements, Dhammas) as individuals, beings, ‘I’, ‘he’, ‘she’ man, woman, head, leg,
hand, face, tongue, mouth, hairs, hair, large and small limbs, etc., who are like those who put
their heads on the block awaiting beheading by the King of Death. This is because they have no
chance to escape from the domain of the King of Death.
Those who actually see the real nature of the Elements, as already explained, are called the
ones who are breaking the head of Sakkāyadiṭṭhi, those who are piercing the eye of
Sakkāyadiṭṭhi, because viewing in this manner is the only way to escape execution by the King
of Death and his. For example domain in this world those who do not have any panacea or know
of any means that can conquer demons, or that enables them to see the demons, have to be at the
mercy of those evil spirits. Those who have the divine power of seeing (Dibbacakkhu, or the skill
to kill these demons (Vijjā Maya), can escape from the domain of such crature and are not at
their mercy. It is they alone who can suppress and kill these demons.
 Paṭiccasamuppāda Dīpanī
The demons can no longer create and show them all kinds of illusory shapes and figures, they
can no longer deceive them, they can no longer be invisible to them and they can no longer
possess them. In this connection, the Maraṇa Dhamma (nature of decay) and the Anicca
Dhamma (nature of impermanence) that are inherent in the whole of our Khandhas is called the
King of Death. The Rūpakkhandha, the Nāmakkhandha, the Rūpa Dhātu, the Nāma Dhātu etc.
which have a decaying (Maraṇa) and an impermanent (Anicca) nature are also called the King of
Death. These two Kings of Death can create all kinds of illusory shapes and figures such as
individuals, beings, ‘I’, others, man, woman, etc. and show them to the unwise worldlings
(Andhaputhujjanas) can deceive them, can concel their identity, and can possess them so that
they come to think themselves as ‘I’, ‘Me’
These foolish worldlings have, all along in their infinite rounds of birth, taken King of Death
to be ‘I’, ‘Me”. To those who can truly perceive the Element nature of Rūpakkhandha and
Nāmakkhandha as being like the bubbles or the mirage, in the example these two Kings of Death
can no longer create and show them all kinds of illusory shapes and figures, can no longer
deceive then can no long conceal themselves and of can no longer possess them. The Buddha
therefore meant this when he said “Evaṃ Lokaṃ Avekkhantaṃ Maccurājā Na Passati.”

[This is the explanation of khaṇika Jāti. In referenc to Khaṇikajāti, the PāNi states
‘Khandhāma Pātubhavo; Āyatanassa Patilābho’. The remaining parts of the verse are quite
clear. ]

End of the exposition of the Tenth Verse

Exposition of the Eleventh Verse

“Even thought a being is reborn as a man or a Deva in one of the three planes of existence, the
two fires --- Khaṇasantati and Aggijārā – will afflict them at every moment day and night with no
respite throughout all the three stages of his life. As a result, be he young, middle aged or old, he
goes on ageing from moment to moment with no let up.”

The above sentence of the verse means that just as the characters in a play or a puppet show
have to put on their respective costumes and adornments and come out and act their parts on the
stage, when a being passes away from one of the thirty-one planes of existence, he has to begin
his life (play his part as in a Drama), in a new existence into which he is cast by the effects of his
past deed (Kamma). He has a new birth and with it goes ageing (Jārā), which governs the
proceedings of the play, and death (Maraṇa) which governs the ending (epilogur) of the play.

Ageing is Inherent

Take for instance the grass or tree which grows in any one place. (As it growss?), the
aggregate of matter called grass or tree has no power (lit. essence) to prevent the ageing process
called the fires, of Jarā from entering or approaching it. The grass or three that grows in the
morning has also aged to some extent by the evening. The grass or tree that grows in the evening
has also aged to some extent by the next morning. It cannot remain in the same tender and
 Manual of the Law of Dependent Origination
delicate state from which it first began to grow. The ageing of grass and trees is one thing and
wheir growth from moment to moment is another thing. By the combined support of the soil, the
wind and the water (rain), they grow (develop) from moment to Likewise moment. All matter
also develops from moment to momemt. Because of its growth and development, and not
because of its agein its becomes stronger from moment to moment. As in it de develops and
grows stronger, it invariably gets nearer from moment to moment to its ultimate destrucktion and
disappearance. “It invariably gets nearer from moment to moment” here agein means from
moment to moment, that is in terms of aninercase in is natureiy and ripeness. Had there been no
ageing, process there would be no imminence of final destruction and disappearance. If there
were no imminence, there would be no chance of destruction and disappearance. The state of a
things hardness when aged is due to the power of the Fire Element (Tejo). As it ages it grows is
also older and older invariably accompanied by ageing and decaying from moment to moment.
Even the Jambudipa tree which lasts the duration of one Kappa (world cycle) is subject to
ageing from moment to moment. Those trees that have much pith and substance and large
trunks, ageing is not easily discernable, but in those that have not much pith and substance and
have a poor quality of bork, ageing can be easily seen. Even the great Earth and Mount Meru are
subject to ageing. When the dissolution of the world comes they too will decay. Likewise, the
Rūpa Khandha and the Nāma Khandha of men, Devas and Brahmās have no power (Rasa) to
prevent ageing called the fires of Jarā from entering or appreaching them. Ageing (Jarā) has
begun to affect them from the moment of their birth and is constantly burning and consuming
them. It goes on burning without stopping even for a moment or an hour until the time of their
final destruction and disintegration comes.
The fires of ageing (Jarā) will be dealth again here to make it more clear. The lengthening and
shortening, the expansion and recession of the life-span of men and all the functions of ageing
(Jarā), too. At the beginning of a world cycle, the Khandhas of a men are filled with very rich
substances. The fire of ageing has to consume it for an incalculable number of years from the
time of their conception. Likewise it is burnt out after consumption for an incalculable number of
years. The life-span then was therefore, an incalculable number of years. Then the morality of
man declines gradually and the body substances weaken by and by. When it takes one hundred
thousand years for the fire of ageing to burn up the Khandha, the life-span is one hundred
thousand years; when it takes ninety thousand years, the life-span is ninety thousand years. As it
recedes in this way to a hundred, to niety, to eighty years, .............. and to ten years, until the
body substances are totally devoid of nutrition like an effigy made of powdered straw. Then the
fires of ageing burn up the body in ten years.
When morality revives and is on the upward trend again, the body substances improve in
quality and the life-span gradually increases to twenty, forty, years and so on up to an
incalculable number of years. The companion of the fire of ageing is the Fire Element called
Jiraṇa Tejo. So in the explanation on Tejo, it is said that the life-span is conditioned by the Fire
element Tejo. Insects, fowls, termites, germs, dogs, pigs, chickens, cows, buffaloes, horses,
elephants, etc. have their respective life-spans each because of the functions of the fires of
ageing. The Devas of the Cātumahārājika realm have a life span of five hundred of their own
years, the Devas of Tāvatiṃsa have a life-span of a thousand of their own years. All these life-
span are the functions of the fires of ageing.
The Devas inhabiting the Earth (Bhumma Devas) and beings in the Niraya, Peta and Asūra
worlds have no calculable life-span as these worlds are places where one;s past deeds can bear
 Paṭiccasamuppāda Dīpanī
the greatest results. The fires of ageing burns up those beings, each according to his own Kamma
(past deeds). Paddy and other crops, grass, bamboo, shrubs and trees have their own life-span
each in accordance with their species and Particular climatic conditions. It is all the function of
the fires of ageing which are so powerful and extends throughout the whole world.
The first thirty-three years and four months is the first stage, the middle thirty-three years and
four months is the the second stage and the last thirty-three years and four months is the third
stage of a man’s life. The calculating of a man’s life span in this way is also the the function of
the fires of ageing. The fires of ageing consume each stage in thirty-three years and four months.
There is also the deviding of the life span into ten-year periods, such as Mandadasaka,
Khiṭṭadasaka and so on. Here each stage of life is exhausted in ten years’ time. The aggregate of
Nāmas and Rūpas in each division or stage should be called ‘age’. In the same way, the passing
from year to year, season to season, month to month, fortnight to fortnight, day to day, hour to
hour, etc. is also the function of the fires of ageing.
The passing from year to year means the ageing and the maturity of the Khandhas year by
year. It is the same with the passing from season to season and so on for all things go on ageing
from moment to moment. This however, becomes evident only after a long time. When we walk
through a field of grass, the mark of our the footsteps is not obvious after the first crossing. Only
when we walk across it over and over again, does a foot path gradually appear. Take this
example, the mark of ageing will appear after a long time even in the great Earth, Mount Meru,
the Mountains of the Universe and the whole of the Universe, not to mention in human beings,
Rūpa and Nāma Khandhas. Eventually the ageing process takes its toil of the whole of the
Universe and dissolution of the world takes place.
In the infinite Saṃsāra, there have been the dissolution of an incalculable number of Universe,
great Earths, Mount Merus and worlds. Those worldlings overwhelmed by Sakkādiṭṭhi are
unable to perceive this fire of ageing (jāra), which is so great and mighty, and are unable to see
discriminatively the element of ageing in their Khandhas as being the Dhamma of ageing. They
noly, perceive, the ageing process as ‘I am of this age,’ ‘I am growing old’, ‘I am advanced in
years,’ etc.

Three types of ageing

There are three types of ageing called Vayo Vuddhi Jāra, Santati Jarā and Khaṇika Jarā.

1. Reaching an advanced age, graying of the hair, losing of teeth, wrinkling the skin, which are
abvious, the signs of ageing are called Vayo Vuddhi Jarā.

2. Santati Jarā means, as already stated with regard to Santati Jarā, is the recession of the Rūpa
and Nāma Dhammas, each of which appears, in its own way, in the Khandha as the occasion
or the opportunity arises. The rising of temperature in a person with a fever is also a form of
Santati Jati. The subsiding of temperature after it has arisen is also Santati Jarā. The cessation
(I.e. the passing away) of fever is Santati Maraṇa. The arising of the Santappana Tejo flame
is called the arising of the fever temperature. When this arising stops and recedes, it is called
the subsiding of the fever. The dying of that Tejo by Khaṇika Maraṇa is said to be the
cessation (passing away) of the fever.
When there is no food in the stomach, the strength of the whole body is weakened. When the
 Manual of the Law of Dependent Origination
meal is taken, both the mental and physical strength comes back mouthful by mouthful. Here the
weakening of strength comes about because when the stomach is full of food, the head, the chest,
the stomach, the legs, the hands --- the entire body --- are filled with fresh matter, elements and
rudimentary matter that depend on the food, and when the food inside the stomach diminishes,
the fresh matter, and rudimentary matter and elements disappear like dew drops (in the sun).
Those in the head, in the stomach, in the legs, in the hands also vanish. Those in the body and in
the head diminish. Then a person realizes: “My strength has weakened”. “This means strength
has weakened’. They do not know that the rudimentary matter in the body and in the head have
ceased and disappeared. Such weakening of strength is called Santati Jarā because it loses its
previous state of strength. It is the fire of ageing that burns up this strength.
When the meal is swallowed, the body gains strength and a person becomes cheerful mouthful
by mouthful. As soon as the food is swallowed and reaches the inside of the stomach, new
rudimentary matter apppears like drops of snow. They also appear in the chest and the head. But
by the time the meal is finished, new matter and new rudiments have taken the place of the
matter and rudiments that had proviously diminished. Then the physical and mental strength is
renewed and the being becomes as cheerful and as strong as before. Until the food is exhausted
the body does not weaken and keeps on going. This state is called Santati Jāti. When the food is
exhausted, the matter in the whole body diminishes and ceases. The strength of the body
weakens. This is the function of Santati Jarā.
The rising of the tide waters in a stream is also Santati Jāti; the ebbing of the tide is Santati
Jarā; the disappearance of the tide is Santati Maraṇa. This body is like the stream of the tide. The
growing, the arising, the diminishing and the passing away of delicate matter, elements, organs
inside the body in relation to the food taken, occurring within the body daily since birth is very
much like the daily rising and ebbing of the tide. This arising and growth is Santati Jāti Dhamma.
Try to perceive it in the same way for the whole of the present existence. When the tide arises,
marine creatures, such as fishes and crocodiles, frolic and go along with the rising current.
Likewise, when the stomach is full and new matter, elements and organs are coming into
existence joyful Nāma Dhammas --- mind and mental concomitants --- that accompany these
matter appear. Just as the marine creatures are carried away by the ebbing tide, When so also the
food in the stomach diminishes and these matters cease and disappear, the mind and mental
concomitants, too, cease and disappear along with them.

[ This shows the nature of Santati Jāti, Santati Jarā and Santati Maraṇa that arise together with
the Nāma Dhammas and the daily and nocturnal functionings of Santati Jāti, Santati Jarā and
Santati Maraṇa within the Khandha in relation to the nutriments taken twice a day. ]

The (continuity of the process of) Santati Jāti and Santati Jarā in relation to sitting, standing,
coming, going, bending, stretching, etc. and in relation to the arising of pleasure (Sukha) and
pain (Dukkha) should be understood. When one sits, one does it first of all in a comfortable
posture. When one sits for a long time the posture becomes uncomfortable. Warmth, stiffness and
fatigue arises. The arising of the comfortable posture at the beginning of sitting is Santati Jāti.
When the feeling of warmth, stiffness and fatigue comes and their respective postures arise, it is
(also) Santati Jāti. (Continue to amplify in the same vein in respect of ----
The arising of anger (Dosa) in the Nāma Dhammas is the Santati Jāti of Dosa. The
diminishing of the growth is Santati Jarā of Dosa. The cessation and disappearance is the Maraṇa
 Paṭiccasamuppāda Dīpanī
(death) of Dosa. Amplify likewise in respect of acts of lobha (greed), Māna (pride), Issā
(jealousy), Maccariya (stinginess) or in respect of Saddhā (Faith) and Paññā (Wisdom).

[ This is the chapter on a brief exposition of Santati Jarā ].

3. Khaṇika Jarā might be expounded by the same example of looking closely at the fire given in
respect of Khaṇika Jāti. If a flame or a glowing ember is closely watched, the stirring, the
bustling (of tiny movimg objects) of the burning matter will be seen. This stirring and
bustling (of the tiny moving objects) of the burning matter is the rising, and falling, the
increasing and decreasing, the coming up and the going down, the coming into existence and
the disintegration, the changing of matter. The falling, the decrease, the going down, the
disintegration are the functions of Khaṇika Jarā and Khaṇika Maraṇa. The rising, the
increase, the coming up, etc. are the acts of Khaṇika Jāti. The examples of the arising and
passing away of bubbles and mirages given in the Dhammapada Pāļi may also be cited here.
Only when there is Santati Jāti, can there be Santati Jarā and Santati Maraṇa. If there is
Santati Jati, there are bound to be Santati Jarā and Santati Maraṇa also. Only one, who can see
Santati Jāti discriminatively, will be able to see also Santati Jarā and Santati Maraṇa. When there
is Khaṇika Jāti, there are bound to be Khaṇika Jarā and Khaṇika Maraṇa. Whatever Dhamma
arises, whether it is whole some or unwholesome, it never remains stable or without
deterioration. It is only a matter of the quickness or the slowness of the deterioration process. In
the same way there is no Dhamma that is stable and is not subject to deterioration destruction
and cessation. It is only a question of the quickness or the slowness of the deterioration. All
things that are subject to destruction and cessation definitely have the nature of deterioration, and
all things that are subject to deterioration definitely have the nature of arising.

[ This concerns Jarā ]

Three kinds of Maraṇas

Maraṇa (death) is of three kinds, viz. Death at the expiration of existence (life), Santati
Maraṇa and Khaṇika Maraṇa.

1. Four kinds of death --- death at the expiration of existence (life), Āyukkhaya; death at the
expiration of Kamma, Kammakkaya; death simultaneously at the expiration of existence
(life) and the expiration of Kamma, Abhayakkhaya; and death caused by violent cutting off
by a demeritorious deed --- are called the four kinds of death at the expiration of existence.

2. There are two kinds of Santati Maraṇa, viz. Nāma Santati Maraṇa and Rūpa Santati Maraṇa.
Nāma Santatimaraṇa is the destruction and disappearance of the elements of Nāma as the
occasion occurs. There are six different kinds of Nāma Santati Maraṇa, viz. The dying
(cessation) of the sum-total of the elements of seeing in the eye, the elements of hearing in
the ear, the elements of smelling in the nose, the elements of knowing taste on the tongue, the
elements of knowing touch all over the body and the elements of forming ideas in the mind,
besides the dying (cessation) of the six contacts (Phassas), the six feelings (Vedanās), the six
 Manual of the Law of Dependent Origination
perceptions (Saññās), the six volitonal activities (Cetanās), six kinds of thoughts (Vitakka),
the six kinds of investigation (Vicara) exertion (Viriya), delightful satisfaction (Pīti), Wish
(Chanda), greed (Lobha), anger (Dosa), bewilderment (Moha), pride (Māna), wrong view
(Diṭṭhi), jealousy (Issā), stinginess (Macchera), faith (Saddhā), mindfulness (Sati), shame and
fear to do evil (Hiri Ottappa), absence of greed (Alobha), absence of anger (Adosa), absence
of bewilderment (Amoha) I.e. wisdom (Paññā) compassion (Karuṇā), sypathetic joy
(Muditā), Dāna Kusala mind (Dāna Kusala Citta), Sīla Kusala mind (Sīla Kusala Citta),
Bhāvanā Kusala mind (Bhāvanā Kusala Citta), physical deeds (Kāyakamma), verbal deeds
(Vaci Kammam), mental deeds (Mano Kamma), and so on and so forth.

The Meaning of Dying or Death

When some liquid is boiled over a vigorously burning fire, as the result of the heat of the fire
it soon boils and bubbles appear. When the fire is extinguished, the boiling and the bubbles
disappear and the liquid returns to it original stage. If the fire is kindled again, the liquid again
boils. When the fire is put out, the boiling stips. If the fire is started again, the liquid boils up
again. When the fire is put out, the boiling again stops. As the boiling and the bubbles disappear
in this example, the various elements also disappear and this is called dying or death. When an
object of greed (Lobha) is met with, the element of greed (Lobha Dhātu) arises boils up in the
mind. When there is no meeting with the object of greed, the element of greed dies. The element
disappears totally. When that object is again met with, the element of greed boils up (arises) in
the mind again. When there is no meeting with the object, the element dies and disappears. The
dying of the element in this manner is called Maraṇa.
While the eye is in contact with this or that visible object, eye consciousness (Cakkhu
Viññāṇa), together with the group of seeing Nāma elements, is arising and boiling in the eye-
clear-sensitive-matter. This is the Santatijāti Dhamma of Nāma. When that visible object and the
eye are not in contact, the eye-consciousness and the Nāma elements all die and disappear. This
is the Santati Maraṇa Dhamma. In this example of the boiling water, the water is like the eye-
clear-sensitive-matter and the flame is like this or that visible object. The boiling and the arising
of bubbles on the surface of the water as the result of the heat of the flame is like the appearance
of eye-consciousness and the Nāma elements to the eye-clear-sensitive-matter on account of the
contact between the eye and the visible object. The vanishing of all the bubbles as the fire is put
out is like the dying and the disappearance of eye-consciousness, together with the group of
Nāma elements, when the eye is not in contact with the visible object.

Example of the Image in the Mirror.

To explain Jarā Maraṇa Dhamma by citing the example of the image in the mirror as shown
before, when the surface of the mirror contacts this or that object, the miage of the object appears
on the surface of the mirror. When the surface of the mirror and the object are not in contact, the
image disappears. When they are again in contact, the image appears. When they are not in
contact, the image disappears again. Here the surface of the mirror is like the eye-clear-sensitive-
matter. The image is like the Nāma element that appears to the eye-clear-sensitive-matter. The
appearance is the Jāti Dhamma of the group of Nāma elements. The cessation or the
disappearance is the Maraṇa Dhamma of the group of Nāma elements. It is also like the image
 Paṭiccasamuppāda Dīpanī
that appears on the surface of clear water, etc. It is also like the shadows of men, trees, etc. that
appear in the light of the Sun or fire. The shadow of the tree is like the appearance of the tree.
The ground (on which the shadow appears) is like the eye-clear-sensitive-matter. The sun is like
the past deed. The shadow is like the group of Nāma elements appearing to the eye-clear-
sensitive-matter.
Example of the Miscroscope. When foolish worldlings see Phenomena, such as the water, the
Earth, mountains, dwellings and houses, monasteries, ponds, cattle, elephants, horses, human
beings, Samanas, men women, heads, legs, hands etc. they think, according to their
Sakkāyadiṭṭhi: ‘I see this’, ‘I look at this’, ‘I view this’. They do not, however, know that these
are the appearances of seeing Nāma elements. When these appearances disappear, they know ---
‘I do not see them’. They do not, hwever, realize that it is the dying, the cessation, the
impermanence (Anicca) of those Nāma elements. An old festering sore is filled with moisture
spring bacteria (germs) which are invisible to the naked eye and can only be seen through a
microscope. As the bacteria bite and eat the flesh. The sore begins to itch and discharge pus.
Having no microscope, the patient takes the bacteria to be his own blood and flesh and is
delighted with the itching, mistakingly thinking that it is a sign that the sore is soon going to be
healed. He is also happy at the discharge of pus wrongly thinking it to be a sign that the sore will
soon be healed. A physician who understands sores lets the patient see through a microscope the
moving bacteria dancing like Nāga-serpents on the sore. The patcent shudders at the sight and is
filled with fright. He thinks the bacteria will eat up his (flesh and blood) and bore a hole right
through his body. He becomes sleepless and restless watching the bacteria continuously. He
relies on the physician and thinks that the lition given to hun to apply to the sore is too little and
not enough. He uses up the lotion meant for three applications a signle application (in his
frenzied anxiety to get the sore healed). Although the physician tells him to sleep, he dare not
and cannot sleep a wink. He goes on scrutinizing the sore and continuously strives to apply
medicines to it.

Explanations of Examplces and Similes.

1. Beings who are foolish worldlings are like the patient who has a bad sore or a disease.

2. The two eyes that have arisen in each of the existences in the infinite round of births are like
the festering sore.

3. The group of Nāma elements headed by Viññāṇa (consciousness) that arises in the eye-clear-
sensitive-matter whenever it comes in contact with this or that visible object is like the very
fine moisture sprung bacteria that appears on the festering sore.

4. In mistaking those elements (Dhātus) as ‘I do it’ and ‘I see it’ the foolish worldlings because
they never have had the eye of Vipassanā Right View (Vipassanā Sammādiṭṭhi Cakkhu) and
they are completely ignorant that those groups of Nāma elements are distinct separate
Dhātus, distinct separate Dhammas, incidental Āguntu Dhammas, Paticcasamuppāda
Dhammas, is like the view that the moisture sprung bacteria in the festering sore are one’s
own blood and flesh.
 Manual of the Law of Dependent Origination

5. In the group of Nāma elements that appear to the eye, the eye-contact called Cakkhu
Samphassa is like the biting and eating of the bacteria in the festering sore.

6. Cakkhu Samphassajā Vedanā called the pleasure of the eye that arises on account of eye-
contact is like the itching caused by the biting of the bacteria in the festering sore.

7. The Rūpa Taṇhā (craving for matter) that arises on account of the pleasure of the eye
(Cakkhu Rasa) is like the discharge of pus from the festering sore due to the biting of the
bacteria.

8. The joy and elation that arise on seeing a pleasant object, the joy and elation that arise in
enjoying sensual pleasures are like the delight felt at the itching and discharge of pus from
the festering sore.

9. The Buddha is like the physician.

10. The eye of Vipassanā Right View (Vipassanā Sammādiṭṭhi Cakkhu) which has a clear
comprehension of the body according to the Discourse on the Paṭiccasamuppāda beginning
with the words “Avijjā Paccayā Sańkhāyā ........” is like the physician’s very powerful
miscroscope.

11. The person, who has gained a clear comprehension of the nature of arising and passing away
of the different internal elements (Dhātus), of the Paṭiccasamuppāda nature and of the
incidental nature (Āgantu) of the Dhammas, ceases to be a foolish worldling and becomes a
wise or virtuous worldling (Kalyana Putthujjana) and a Cūla (minor) Sotapanna and is like
one who has a microscope and sees the bacteria moving abour on the sore like dancing Nagā-
serpents.

12. When a person comprehends the arising and the passing away, the incidental nature and the
Paṭiccasamuppāda nature of the elements inside the body and realizes that he still clings to
the ego-belief ‘I’, ‘I’ (Sakkāyadiṭṭhi), he is filled with great fright. He greatly fears that as he
has no control over death, if he dies in the present existence (lit. at the present inhaling and
exhaling of breath) still clinging to ego-belief he may be reborn in the Niraya realm or in an
existence where the Buddha’s Teaching is not prevalent. He therefore dare not be unmindful
and strives hard to attain Vipassanā Sammā Diṭṭhi (Right View). Such a person is like the
patient who shudders at the sight of the bacteria and being filled with great fright, is
restlessly preoccupied wity healing the sore.
As in this example, abive just as the moisture sprung bacteria appear on the sore, so too when
the visible object and eye-clear-sensitive-matter come into contact, the accidental seeing of the
elements arising to the eye-clear-sensitive-matter happens. What is meant by this is that they are
not elements that always remain in the eye. Only when one is able to perceive discriminatively
 Paṭiccasamuppāda Dīpanī
the different elements of the incidental and the Paṭiccasamuppāda Dhammas arising and passing
away in an hour or in one sitting, will one be able to perceive the arising again and again, and the
passing away, and the dying of the elements. This shows the cessation and dying (Maraṇa) of the
elements so that the Right View (Sammādhiṭṭi) might be achieved.
The Nāma Dhammas have no shape or from like the Rūpa Dhammas. So the person who
seeks to perceive with Wisdom the arising, the cessation and dying of the Nāma elements in the
eye will not be able to perceive their shape or form. He can achieve this only if he seeks to do it
by perception, because the very perception is really the group of these elements. The very
disappearance from the field of perception of these elements is their cessation and death. He
knows ‘I now perceive this’, ‘I do not now perceive that’. ‘Anger has arisen in my mind now’,
‘Anger has now ceased in me’. The arising of the perception and the cessation of perception are
much more apparent than this. It is should be perceived by means of thhe process of the mind.
With respect to the process of the mind, the perception on seeing the Earth is of one kind, the
perception on seeing the water is of another kind, the perception on seeing a forest is of another
kind, the perception on seeing a mountain is of another kind and so on. It differs according to the
difference of the objects seen. In perception the mind is primary. After seeing the earth and
perceving it, when one sees the water, the perception of the earth exists no more; its has ceased.
Understand in this manner, the cessation and the dying of the elements. It is generally thought
that the earth is seen and perceived by the same mind and the water is also seen and perceived by
that very same mind. This is not however, so. Only after the seeing and the perception of the
earth have passed away, is the water is seen and perceived in another way. If it is contended that
the perceptions might be different but the mind is not different, ask in reply whether the act of
perception and the mind are different, or whether they are one and the same. If it is answered that
the two are different, ask which element perceives. There is nothing besides the mind that
perceives and besides perception there is no other mind. The very disappearance of perception is
the disappearance of the mind that perceives the object.
For example, take some very good gun powder and their dye it white, red, yellow and so forth
and make it up into small balls of the size of a mustard seed, then place them in a line each
end to end. Then set fire to the foremost ball. A white flame, a red flame and so on will appear
one after the other according to their order. In the arising of the flames, the cessation of the
white flame, the cessation of the red flame and so on will be seen distinctly. Understand in
like manner that since one’s birth up to now, in the continuous mental processes of different
instances and kinds of seeing, hearing and so on, the past instances of seeing, hearing, etc.
cease and disappear.

[ This part has dealt with the Santati Maraṇa of seeing, the Nāma Dhātus which arise anew
whenever the eye-clear-sensitive-matter comes into contact with a visible object and which cease
and disappear now and then ].

Similarly, whenever a sound is heard the hearing Nāma elements headed by ear-consciousness
(Sota Viññāṇa), that appear to the ear-clear-sensitive-matter, are Santati Jāti while the sound is
being heard, and are Santati Maraṇa when the sound ceases and is heard no more should be
understood. In the example of the festering sore, the ear-clear-sensitive-matter is like the
festering sore. The hearing Nāma elements (Dhātus) that arise violently to the ear-clear-sensitive-
matter while it is in contact with different kinds of sounds from outside are like the moisture
 Manual of the Law of Dependent Origination
sprung bacteria that appear in the sore, go on amplifying it in the same vein as before. As sounds
are non-material objects, their arising and passing away are quite obvious. As soon as the sounds
from outside cease, the hearing in the ear also ceases. Hearing is the group of hearing Nāma
elements, such as contact (Phassa), feeling (Vedanā) and so on headed by ear-consciousness
(Sotā Viññāṇa). Hearing is generally known but as the distinct arising of the elements is not
known, the ego-belief, Sakkāyadiṭṭhi, of ‘I hear’, ‘So-and-so hears’, arises. The examples of the
image in the mirror, the shadow in the light of the Sun and the gunpowder fires cited abive with
regard to seeing-Nāma elements should be applied here also and understood.

[ Here concludes the Jāti, Jarā and Maraṇa nature of the hearing Nāma Dhātus ].

The arising and passing away of the smelling Nāma elements in the nose-clear-sensitive-
matter whenever a smell is smelt, the arising and passing away of the tasting Nāma elements in
the tongue-clear-sensitive-matter whenever sweet, sour, good or bad tasting food is tased should
also be understood in a similar way as explained in the case concerning the eye and the examples
cited thereof.
Here a person knows a smell as unpleasant or pleasant, but he does not know that it is the
arising and the passing away of the Elements, and so ego-belief arises in him. He knows the taste
of the food on the tongue as sweet or sour and the arising and the passing away of the sweetness
and the sourness but does not realize that it is the arising of the Elements.
The body-clear-sensitive-matter exists throughout the entire body. The three Phoṭṭhabba
Dhātus called the Earth, the Fire and the Wind elements are the three Phoṭṭhabba Dhātus existing
throughout the whole body. Then there are the three external Phoṭṭhabba Dhātus that arise in the
bodies of other persons in the touch of clothes upon the body, etc. Then there are the arising of
the Nāma Elements (Dhātus) headed by body-consciousness (Kāya Viññāṇa) that arise because
of the movement of internal Vāyo (wind). When a person moves about he knows the movement
of Vāyo (wind) in the head, in the brain, in the chest, in the stomach, in the lungs, in the heart, in
the hip, in the things and in the legs. He knows whenever the Nāma Dhātu appears and whenever
there is a movement and knows whenever the movement ceases.
The arising and passing away of the Nāma elements taking place within the body are like
flashes of lightning appearing in the sky during the rainy season. When one becomes aware of
the hotness, the warmth, the clodness, the stiffness, the fatigue, the hurting, the numbness which
have arisen in the body, in the head, in the chest, in the stomach, in the thighs, in the calves, in
the heels, etc, one should realize them to be the arising or the cessation of the Kāya Nāma
elements. Likewise it is to be known that it is the arising or cessation of the Kāya Nāma elements
when one fule the touch of clothes on the body, when one’s body strikes against the body of
another person, when one touches warm or cold water or air, when one is struck by the heat of
fire or the Sun’s rays or the cold winter wind, when one strikes against a post, a thorn or is
pierced by confronts an obstacle. The foolish worldlings who do not clearly perceive the arising
and the passing away of the Nāma Elements, think: ‘I am hot’; ‘I feel warm’; ‘I am cold’; ‘I am
hurt’; ‘I feel numb’, etc. This is all due to their Sakkāya Diṭṭhi (ego-belief).

[ This is a brief account of the continuous arising and passing away of incidental and
Paṭiccasamuppāda Nāma Dhātus in the body-clear-sensitive-matter ].
 Paṭiccasamuppāda Dīpanī
There is a form (matter) called Hadaya Vatthu inside the heart. Just as a stream of water flows
steadily out of a spring, pool, well or lake, so too, the mind-clear-sensitive-matter called
Bhavańga is rising constantly from that Hadaya Vatthu (the mind). When one of the six sense-
objects is contacted, the physical, verbal and mental actions arise violently fanned by Āvajjana
(the reflective, investigative mind) and jo (Javana the strong and powerful inclination of the
mind) when the object ceases, it falls back into its original state of Bhavańga or what state. For
example, there is a fire pit at a place called Yepawmi in the Shan State. Flames constantly rise up
from that pit. When branches and pieces of wood are put into it, a big fire at once arises. After
the branches and the pieces of wood are consumed, the fire in the pit returns to its normal
dormant state. In the same way when there is the appearance of a new object, the Bhavańga mind
guards the Khandha just to keep it alive.
When one of the six sense-objects appears, the Āvajjanas and jos (Javanas), at once crop up
violently according to the strength of the sense-object. When the sense-object ceases, the
Bhavańga mind returns to its normal state. When a person is asleep at night, the Bhavańga mind
just keeps the Khandha alive. From the moment a person wakes up, the arising and falling go on
the whole day without any let-up. When the arising is coupled with greed, one thinks greedy
thoughts. When the arising is strong and violent, one utters greedy words. Then it gets stronger
and more violent, it causes physical action and one in pursent of the object of greed and strives to
acquire it. When coupled by anger (Dosa), pride (Māna), faith (Saddhā), wisdom(Paññā),
according to the nature of the incidental element (Āgantu), a person goes on performing physical,
verbal and mental actions all day until one falls asleep at night.
With regard to physical actions, the blinking of the eye-lids is very fast. A blinking of the eye-
lids is the blowing of a wave of Jo.(Javana) From this, the rapidity of the force of the Jos can be
understood. A single stride can only be completed after the blowing of more than a hundred
waves of jos. The arising and the passing away (I.e. death) of a Jo is called a wave of Jo. If there
are one hundred waves of Jo, there would therefore be a hundred deaths (passing aways) or a
hundred instances of falling into the hands of the King of Death. For example, a steam train
travels quickly and one listening to it hears the continuous puffing, of the steam from the engine
as the sound Hoke. Each ‘Hoke’ is a distinct and separate, sound and according to the
disappearance and disintegration called Maraṇa Dhamma, it is taken as one puff. The steam
puffed out of the engine does not go back into the engine. The continuous puffing sound signals
the death and disappearance of the steam.
The puffing goes on continuously and the train goes on travelling all day, except when it stops
at stations. Even though there may be a hundred carriages behind the engine, as they are joined
together, when the engine moves by and blows out steam, the whole train moves. In like manner,
the heart of the body is like the boiler in the engine room. All the big and small parts of the body
are connected by big and small arteries and veins steaming from the heart. So any part of the
body the person wishes can be moved by puffing out Jo from the heart. If the Jo is strong, then
the movement, going, coming, rising, etc. is also strong., Due to the rapidity of the Jo, the
distinction between one wave and the next is not so abvious but gauging from the quickness of
the blinking of the eye-lids the rapidity of a wave of Jos can be perceived. The encountering of
the Maraṇa danger in each wave should also be noted. The process of the Bhavańga mind should
be surmised from the example of the gunpowder fire.

[ This shows the Santati Maraṇa of the Nāma elements that appear to the mind-clear-sensitive-
 Manual of the Law of Dependent Origination
matter ].

The example of the Santati Maraṇa of Rūpa (matter) is included in that of the Santati Jāti and
the Santati Jarā. As already explained earlier, it is included in this way. When one walks and puts
down his foot on the ground. The arising of matter (Vāge) in the body is obvious and is felt up to
the topmost part of the head. Before the foot is put down, the whole body hangs downwards. As
soon as the foot is put down on the ground, the impetus of the rising Vāya (wind) takes place and
its up ward striking in ovement is experienced and noted. The posture of the body existing before
the arising of Vāyo (wind) disappears like the extinguishing of the flame as soon as Vāyo arises.
It is dead. It is taken to the Kingdom of Death (so to speak). This is diffecult to perceive. Only
those having the three kinds of knowledge (Tihita Ñaña puggalas) are able to see it.
The immediate upward striking movement is the Jāti function of the newly arisen Vāyo
(Wind). It is as rapid as the arising of flames when a spark has fallen on a heap of gunpowder.
The immediate cessation of the upward striking movement of Vāyo in the body is obvious and is
easily perceived. The disappearance of this lightning flash-like happening is also perceived. It is
the cessation(death) of the Vāyo flame that strikes upwards. As soon as the Vāyo Elements cease,
the body again becomes an aggregate or a mass (conglomorate) dominated by the Earth and the
Wind Elements. When the foot is put down again, this aggregate or mass (conglomorate) atk
once disappears like the dying of a flame. If, by the eye of Wisdom, the arising of new Elements,
the cessation of new Elements, the cessation of Matter (Rūpa), the change of old matter for the
new throughout the entire body, can be perceived, it is truly Tihitañāṇa (three fold Wisdom) and
one who can do so will be able to see everything (as it really is).
It is extremely subtle and will only be perceived by those who seek to see the coal nature of
things. Besides, we all know when some parts of our bodies are warm and when that warmth
ceases. We know, too, the arising and the passing away of the cold and the arising and the
passing away of stiffness. Likewise, we should know the cessation of Rūpas and Dhātus, the
impermanence of Rūpas and Dhātus.

[ End of the exposition on Santati Maraṇa ].

3. There are two kinds of Khaṇika Maraṇas, namely, that of the Nāma Dhātus and that of the
Rūpa Dhātus. The Nāma Dhātus are of six types. 1. The Maraṇa of seeing the Nāma Dhātus
lead by eye-consciousness (Cakkhu Viññāṇa); 2. The Maraṇa of hearing the Nāma Dhātus
lead by ear-consciousness (Sota Viññāṇa); 3. The Maraṇa of smelling the Nāma Dhātus lead
by nose-consciousness (Ghāna Viññāṇa); 4. The Maraṇa of tasting the Nāma Dhātus headed
by tongue-consciousness (Jivhā Viññāṇa); 5. The Maraṇa of touching the Nāma Dhātus lead
by body-consciousness (Kāya Viññāṇa); and 6. The Maraṇa of thought regarding the Nāma
Dhātus headed by mind-consicousness (Mano-Viññāṇa). Besides these there are many others,
such as Phassa Maraṇa, Vedanā-Maraṇa, Lobha-Maraṇa, Dosa-Maraṇa, Saddhā-Maraṇa,
Paññā Maraṇa and so on. In the section on Santati Maraṇa, the arising and falling away of a
wave of Jos (Javana) has been cited and explained. That is Santati Maraṇa.
With regard to Khaṇika Maraṇa, there are many types of Maraṇa. Even in one wave of Jos,
the cessation of the first Jo, the cessation of the second Jo, the cessation of the third Jo, etc. are
separate happenings, altogether. If the burning of the pith of a log is closely observed, the
glowing and stirring of the fire will be seen. This glowing and stirring is the arising and the
 Paṭiccasamuppāda Dīpanī
cessation of the Elements. The example of the gunpower balls of mustard seed size has already
been cited. The ceassation of the Nāma-Elements is very, very rapid. The cessation of these
elements takes place more than a thousand times in the twinkling of an eye in the six sense-doors
in their respective turns throughout the whole existence of a being since the moment of
conception in the mother’s womb.
The rapidity (of the arising and passing away of the Elements) will be shown by an
illustration. No two groups or masses of Nāmas arising together with consciousness (Viññānā)
appear at the same time. When it appears in the eye, it is confined to the eye. It is not to be found
in any other part of the body. When it appears in the ear, it is confined to the ear and it is to be
found not in any other part of the body. When it appears in the nose, it is confined to the nose and
it is not to be found in any other part of the body. When it appears on the tongue, it is confined to
the tongue and it is not to be found in any other part of the body. When it appears in the heart
(mind), it is confined to the heart and it is not to be found in any other part of the body. In regard
to the body, when it appears in the heel, it is confined to the heel and it is not to be found in any
other part of the body. When it appears in the fore-finger or on the tip of the finger, it is confined
to the fore-finger or the tip of the finger and it is not to be found in any other part of the body,
Amplify in this way, for all parts of the body. Although it is of an incomparably fast nature,
beings think that acts of seeing, hearing, smelling, tasting, touching and thinking take place at
one and the same time.
To give an example, take the case of the King of the Haṃsā birds (Swans) named Javana, who
was a Buddha-to-be and whose swiftness was highly commended. He came to his friend the
King of Barānasī and to show his powers and flew round and round over the city of Bārānasī.
Wherever the people looked up, they saw the whole sky filled with Haṃsā birds. Likewise when
a person takes a bath in cold water, he feels as if all parts of his body are cold at once. Likewise it
appears as if seeing, hearing and thinking can take place all at once. These things however do not
happen at the same. They always arise where the strinking by the object is most powerful or
where the attention is greatest. If the strinking by the object is powerful at the bottom of the leg,
it appears at the bottom of the leg; if the striking by the object is powerful at the tip of the finger,
it appears at the tip of the finger. The same holds time for the whole body. Pierce the all over
with the point of a needle; and all the spots where it hurts are spots where Nāma can arise.
Although it is said that Nāma can arise all over the body, it continuously arises in the heart
(mind) like a spring. The arising of Nāma in the heart (mind) is interrupted only when it is
arising in another part of the body. The statement that Nāma (Citta) arises at the place where it is
struck by the object means that when the object strikes at the tip of the little toe, the Nāma arises
there like a spark and it ceases like the dying of a small spark at the place struck. When it is
about to arise at that spot, it ceases in the heart (mind). There is no movement of it from one
place to another without its first ceasing or dying.(in the mind) It is its nature. Therefore, no
place or spot, even the size of can be found an atom, where it is free from the arising and passing
away of the mind, together with the group of Nāma Dhātus within one day no such spot will be
found in the brain, in the lungs, in the heart, or the outer skin. It should in this way be understood
that the mind (Citta), contact (Phassa), feelings (Vedanā), etc. cease or die all over the body,
without the exception of even a minute spot the size of an atom, more than a crore of times in a
single day.

[ The above shows the Khaṇika Maraṇa of Nāma ].

 Manual of the Law of Dependent Origination

The Khaṇika Maraṇa of the Rūpa Dhammas are of many kinds, such as the Maraṇa of
hardness and softness called the Earth Element, the Maraṇa of cohesion called the Water
Element, the Maraṇa of heat of cold called the Fire Element, the Maraṇa of motion and extension
called the Wind Element, the Maraṇa of the eye-clear-sensitive-matter that depends on these
Four Great-Elements, the Maraṇa of the ear-clear-sensitive-matter, etc.
Study this Khaṇika Maraṇa on the same lines as the Khaṇika Jāti and Khanika Jarā which
have already been dealt with. Only by having a thorough grasp of the Dhātu nature and the
Paramatta nature (absolute reality) of pure hardness or softness, heat or cold, etc. within the
Khandhas of beings, leaving aside the form and shape of individuals, beings and parts of the
Khandika, will one be able to perceive the Khaṇika Maraṇa of the Dhātus. The chance to
perceive the Khaṇika Jāti, the Khanika Jarā and the Khanika Maraṇa is very rare.
If one can perceive the Santati Jāti, the Santati Jarā and the Santati Maraṇa, one has well
attained Vipassanā Sammā Diṭṭhi (Right-View). If one can continue to meditate upon them
steadfastly for a long time, one will be able to extinguish the fl****** of the Sakkāyadiṭṭhi
Niraya fire.
If one watches carefully the Flame lit at a place where the wind is calm one will see it rising
steadily. Al the things that are rising steadily are Khanikajāti, that is the arising of the new matter.
All the arisings of the new matter are replacements for the disintegrated old matter. The upon
disintegration the old matter has disappeared and is out of sight. The arising of the new matter
has appeared and is within sight. To be able to see this subtle disintegration is a matter of
Wisdom.
The Earth Element which is the base of the flames is very weak, while the fire which depends
on the Earth Element and burns is very strong. It consumes or eats up very quickly the Earth
Element upon which it depends. Only when the frequent exhaustion of the Earth Element is
viewed with Wisdom, does the frequent disintegration of the fire becomes obvious. The
Khandhas of beings are lumps of Dhātu fire, a mass of Dhātu fire. All fire burns. The Khandha is
like the flame. If any place in the Khandha is felt by the hand, the force of the cold will be
experienced if it is cold or the force of the heat will be experienced if it is hot. The force rising
steadily is the arising and the passing away (of the Dhātus). As explained in the Pāli “Yathā
Pupphuļakaṃ Passe ........ “, strive to perceive it according to the example of the bubble.

End of the Exposition of the Eleventh Verse.

Exposition of the Twelfth Verse

“When there is birth and Khandha, a being is bound to meet with separation from relatives
and friends, loss of wealth and property, etc. and suffer from the five kinds of Dukkha --- sorrow,
lamentation, pain, distress and despair --- and their innumerable associates. This is the power of
Mūlajāti.”

What this verse states is that on account of the existence of Jāti, sorrow (Soka), lamentation
(Parideva), pain (Dukkha), distress (Domanassa) and despair (Upāyāsa) arise. On account of the
existence of Niraya Jāti, the five kinds of suffering (Dukkha) in the Niraya realms arise. On
 Paṭiccasamuppāda Dīpanī
account of the existence of Peta Jāti, the five kinds of suffering (Dukkha) in the Peta world arise.
On account of the existence of Asūra Jāti, the five kinds of suffering (Dukkha) in the Asūra
world arise. On account of the existence of Tiracchana Jāti, the five kinds of suffering (Dukkha)
in the Tiracchana world arise. How beings experience the five kinds of suffering (Dukkha) in the
Niraya realms on account of Niraya Jāti is that since a being has been reborn in the Niraya
realms he is scorched by the Niraya fires for a hundred thousand years, a million years, a crore of
years; if he is reborn in the sword Niraya realm or the spear niraya, realm he is cut by swords or
pierced by spears. Until he is released, he suffers continuously without even the twinkling of an
eye’s break. He is a terrible, bloody sight, twisting and turning, writhing and groaning in great
agony. He undergoes all the five kinds of suffering.
Thus as a being who has Niraya Jāti, has to undergo the five kinds of suffering in the Niraya
realms. That Niraya Jāti is inherent in the mind of all those who hold the Sakkāya Diṭṭhi (ego-
belief). The Sakkāya Diṭṭhi is inherent in beings because most of their existence in their rounds
of births are Miccha Diṭṭhi and Ducarrita govemed existences and the evil (Akusala) deeds they
commit in just one day are more than enough to send them to the Niraya realm for one hundred
or one thousand existences. So the mind of each of the beings existing at present has ten million
seeds of demeritorious deeds to throw them successively into the Niraya realms. Those beings in
the six Deva realms also have these seeds of demeritorious deeds. The brahmās who are
worldlings in the Rūpa and Arūpa Brahmā realms except the Suddhāvāsa realm also have seeds
of demeritorious these deeds. The Sakkāya Diṭṭhi is the chief of these demeritorious deeds. The
other demeritorious deeds are the branches and twigs from the main trunk of Sakkāya Diṭṭhi.

Example. Sakkāya Diṭṭhi is like a flame. The group of other demeritorious deeds are like the
light shed by that flame. When the main flame is strong, the light shed by the flame is bright.
When the flame is weak, the light shed by it is dim. As long as the flame exists, there is no
chance to do away with its light. If the flame dies, all the light vanishes. So long as the eye is
misconceived as being ‘I’ and the seeing of the Nāma Dhātus appearing to the eye is
misconceived as ‘I see them’, more than ten million successive demeritorious deeds capable of
sending one to the Niraya realms bind the being in a body follow it. When these demeritorious
deeds bind and follow the being, more than ten million Niraya Jātis also bind and pursue him, as
it is said where there is a box of matches, there is bound to be a fire.
A being who remains a worldling, cannot therefore be a “calm” man (I.e., a man who will not
eventually fall into the Niraya realms) even though he is reborn as man; he will just be an
“unsafe” (lit. a burning man as he is liable to fall into the Niraya realms eventually.) Even if he
becomes a Deva, he cannot be a “calm” Deva; he will just be an “unsafe” Deva. Even if he
becomes a Brahma, he cannot be a “clam” Brahma; he will just be an “unsafe” Brahma. It is
because he has more than ten million bundles of the Niraya fire in him. In the same way, the five
kinds of suffering of Peta Jāti and the Peta world, of Asūra Jāti and the Asūra world, of
Tiracchana Jāti and the Tiracchana world, of human Jāti and the human world should be
understood. In the Deva Jāti and Brahma Jāti of the upper planes, beings are not subject to the
five kinds of suffering during their existence there.

End of the exposition of the Twelfth Verse.

 Manual of the Law of Dependent Origination
Exposition of the Thirteenth Verse.

“Beings, you and I and others at present going the round of rebirths are, in the final analysis,
nothing but Nāma and Rūpa (mind and body), so it should be understood. We are going round in
the vicious circle which begins with ignorance (Avijjā) and ends with death (Maraṇa). Because
of the misconception of the twelve Dhammas (dealt with above) such as ‘This is a man’, ‘This is
Deva’, the round of rebirths is prolonged and in all our existences in our long journey through
Saṃsarā, we cannot find even an iota of happiness (Sukha), and will perceive truly that all our
successive existences are purely Dukkha. This is the nature of the bhava of this Khandha.”

When we analyse beings by Yathābhūta- (according to reality) knowledge according to the

Elements, what we call woman, men, Khandhas, etc. that have come into being successively in
the long infinite round of births are really not individuals, beings, I, me, he, she, women, men,
etc. but are just Nāmas and Rūpas. The way to analyse this is to examine whether the element of
hardness or softness I.e., the Element of Earth, of the Four elements of Earth, Water, Wind, and
Fire is an individual (Puggala) or a being in it own right. If it is said that it is an individual or a
being, let us examine it in detail. A person has twenty groups of Earth Elements, such as hair,
hairs of the body and so on. Among these twenty groups, the hair (of the head) is not the hairs of
the body. The hairs of the body are not hair (of the head). They are two separate things. In the
same way, toe nails, finger nails, teeth, etc. are different things altogether.
If the body has twenty groups of the Earth element, they ought to be reckoned as twenty
individuals in the body. Of these twenty, a person has twenty five million hairs on his head and
therefore there ought to be twenty five million individuals on the head alone. In like manner
there ought to be also ninety-nine thousand individuals for that number of hairs of the body. So
the matter should be examined in this way. If it is said that on the whole there is only one
individual or being and that all those different things are all one and the same and of one kind,
can this really be so? That this cannot be so has been seen with our own eyes.
So, the assertion that on the whole there is only one individual or being is just wishful
thinking not based on facts. Or reality Examine the remaining constituent parts of the body in the
same way. Such an examination is, however, not to say one will attain the real Paramattha (truth).
It is the same as the saying: “He is ignorant ; he is foolish”. Here, ask ‘Is it an individual or a
being that is ignorant of foolish?” If it is answered ‘It is a being ; it is a being that is foolish’,
then that being has Rūpa, Nāma, twenty groups of the Earth element, such as hair, hairs of the
body, etc., twelve groups of the Water element, four groups of the Fire element, six groups of the
Wind element, comprising altogether forty-two constituent parts. So ask, regarding these forty-
two is it the hair of the head that is boolish or hairs of the body? The answer is that as these
groups of Dhammas do not have Detanā (Volionl activities, or intention), they cannot be foolish ;
only the mind can be foolish. If it is asked: ‘Is mind a being?” it may be answered that when
Rūpa and Citta are taken as a whole it called a “being”. As it is obvious that Citta and Rūpa are
not one and the same thing but thing I but those are sepatate thing, calling separate thing a being
is just wrong thinking. In another way, there is no spot the size o;f an atom on the gody, leaving
aside the heart (mind), where the mind does not arising when struck by an object. When struck
by an object, mind springs up at whatever spot it is struck. When the whole back is struck, the
mind arises like a flash of lightning over the whole back. Then it ceases also like a flash of
lightning. The hotness or coldness at the place where the mind arises is known ; the touching and
 Paṭiccasamuppāda Dīpanī
striking is also known. It is the same for the whole body. Thus the moment the mind arises or the
mind ceases on this or that part of the body should be know. Only when the mind that arises on
the other parts of the body ceases, does it arise in the heart (mind).
It is the nature of the mind to arise at the head in a moment ; ceasing at the head, it arises at
the heel. Ceasing there, it arises on the palm. Then ceasing there, it arises the back. Then ceasing
there, it arises in the heart ....... in the lungs .... at the tip of the right palm ........ Ceasing there, it
arises on the left palm and so on. It goes on arising and ceasing perceptibly at every place struck
by the object. It appears and within a moment it disintegrates and ceases over and over again.
This transient nature of the mind should be perceived. When it is not perceived thus, beings think
their mind is permanent (Nicca) and Sakkāya Diṭṭhi arises. When the mind arises in the back and
the warmth of the back is known, it is thought that the flesh in the back knows the warmth. Thus
one misconceives Rūpa as a being.
If the arising and the cessation of the mind can be perceived clearly then, one can get free
from Sakkāya Diṭṭhi (ego-belief). If one can perceive the arising and the cessation of the mind all
over the body in a moment one should be able to get rid of the Sakkāya diṭṭhi which clings to the
mind. Not knowing, not seeing, not perceiving and foolishness are due to the element of
ignorance (Avijjā) which lies in the mind. It ceases when the mind ceases ; it arises when the
mind arises. Ignorance (Avijjā) is not an individual, a being, I, he, Deva, woman, man. It is just
an incidental (Āgantu) element, a Paṭiccasamuppāda Dhamma, that depends up on the mind and
is a flaw of the mind. When, therefore, a foolish person is seen, such remarks as ‘I am foolish’,
‘He is foolish’, ‘So-and-so is foolish’ are the Sakkāya Diṭṭhi that misconceives ignorance (Avijjā)
as ‘I’, ‘he’, ‘So-and-so’, etc. when a foolish person is seen and if the element of ignorance
(Avijjā Dhātu) that possesses the mind of that person can be seen and perceived, it is
Sammādiṭṭhi Vijjāñāṇa (the Wisdom of Right-View). The misconception, ‘I am foolish’, ‘He is
foolish’, is the path to the Niraya realms; The perception of the element of ignorance (Avijja
Dhātu) is the Path to Nibbāna.
To give an example, when a mad man is seen, most people only know, ‘The poor man is mad.’
They cannot see and perceive which element in that man’s body has been impaired and caused
his madness; they cannot discorn the real cause. Their knowledge is just superficial and is not the
way to the cure the man’s madness. They are completely blind to the real cause of his madness
and have no eye of Wisdom. If his madness is caused by an evil spirit, they cannot see that evil
spirit that has possessed the man. The physician with the eye-of Wisdom seeks to find the cause
when he examenes the made man. He considers whether it is a case of blood disease, Wind
disease, liver disease or possession by an evil spirit, and then he determines the real cause. The
physician’s ablity to see (to find) enables him to cure the man’s maddness.
In the same manner, in the case of foolishness the misconception: ‘He is foolish’, ‘I am
foolish’ is the addition of Sakkāya Diṭṭhi to ignorance (Avijjā) of foolishness. It is just like the
person, who is mad because of a blood or liver disease or through being possessed by an evil
spirit. Only the perception that there is really no foolish person or ‘I’ ; that it is merely the
eleement of Avijjā possessing and inciting a person to foolishness, is right. Even in the case of a
temporary disease that befalls a person in the present existence, only when the real cause is
known cana remedy be found; unless the real cause is known, no remedy can be found. There is,
therefore no need to comment further on the cause of foolishness, which is a ongoing disease of
Samsarā (I.e., the disease a being has suffered all along his round of births). Being ignorant of
the real cause in the whole of the infinite round of births, the foolish one has been thinking all
 Manual of the Law of Dependent Origination
along that it is ‘I who is foolish’ and has therefore found no remedy up to now. The disease of
foolishness still remains within him. The Wisdom of the Right View (Sammādiṭṭhi Ñāṇa) which
enables one to know the element of ignorance of the Paṭiccasamuppāda (Paṭiccasamuppāda
Avijjā Dhātu), the incidental (Āgantu) foolishness in one’s Khandha, is the one and only renedy
for ignorance (Avijjā) and eg0-belief (Sakkāya Diṭṭhi). Besides the Sammā Diṭṭhi Ñāṇa there is
no other remedy to cure Avijjā and Sakkāya Diṭṭhi.

[ This is a brief exposition of how to analyse ignorance, (Avijjā), the chief of the twelve
Paṭiccasamuppāda Dhammas ].

Efforts should be directed through Insight Meditation to comprehend clearly the real cause,
that is the internal incidental (Āgantu) element, by getting rid of Sakkāya Diṭṭhi which causes a
being to misconstrue all the volitional activities (Sańkhāras), physical, verbal and mental deeds,
as ‘Who does it’, ‘I do it’, ‘He says it’, ‘I say it’, ‘He plans it’, ‘I plan it’. One should also
endeavour to perceive the real root or cause of the remaining Dhammas, such as Viññāṇa and so
forth. In the previous expositions, the various ways to discern the real elements or causes have
been shown together with similes and examples. It will not therefore be dealt with here again at
length.

“..... the round of rebirths is prolonged and in all their existences in their long *******
through Samsarā, they cannot find even an iota of happiness (Sukha) and it will be found that all
their successive existences are merely Dhukkha.”

It says that there is not even an iota of happiness (Sukha). Here it might be asked: Are not the
luxuries enjoyed by human beings the Devas or the Brahmās happiness (Sukha)? Are not those in
the present human world who are wealthy, who are powerful, enjoying happiness (Sukha)? The
answer to that question is that the luxury of a universal monarch who governs the Four Great
Islands during incalculable life-span is the highest of all human happiness (Sukha).
Even the luxury of that universal monarch is however, merely Dukkha without an iota of
happiness (Sukha), because the fires of Jarā (ageing) and Maraṇa (death) are constantly burning
in that monarch. The Niraya fire of Sakkāya Diṭṭhi is also burning in his mind. As the fires of
Jarā and Maraṇa are perpetually burning his. Khandha that universal monarch has put his neck
under the sword of the King of Death. There is no reason to call a being who is faced with the
danger of death and whose neck is under the sword of the king of Death a happy person.
To cite an example, let us say that an enormous mansion like the Vejayantā mansion of the
King of the Devas (Sakka) is created and all kinds of luxuries equivalent to those . the king of the
Devas are previded in it. Then there is created a roof entirely filled with very sharp swords not
visible to the human eye. Those who are attracted to those luxuries and who go to the mansion to
enjoy them, become the victims of the swords. They do not know whether the swords will fall on
their heads today, tomorrow, this month or next month, this year or next year. Before the swords
fall on their heads, they go on enjoying the luxuries like the Devā king himself does. Should
those persons be called happy persons . Should we long to be in their place? Those faced with the
danger of the swords, those whose heads threatened by the swords, are not really happy persons.
They are merely persons beset with Dukkha. The luxuriesk they enjoy are just baits to catch them
and the King of Death’s sword will surely fall on them.; they are like baits hangury on fish
 Paṭiccasamuppāda Dīpanī
hooks. So those luxuries should not be called true happiness; they are the tempting accompieces
of Dukkha. They are just luxuries for enticing beings to come to the mansion to be put to the
sword. Understand the lot of a universal monarch by this example.
The luxuries at present enjoyed are by human beings and the Devas like the luxuries provided
in the mansion in the example given above. All the human existences and luxuries, the Deva
existences and luxuries, the Brahmā existences and luxuries of the infinite rounds of births are
like that mansion kept to allure beings into the Death trap. Although beings have come across in
their infinite rounds of births occasions when the Buddhas, whose number exceeds the quantity
of grains of sand in the River Ganges, appeared, they have yielded to the enticement of the three
kinds of luxuries. As a result they are today still faced with the danger of death, the danger of
rebirths in the nether regions (Apāya) and the danger of Avīci niraya realm.

Eleven kinds of Fires

There are eleven kinds of fires, viz. The fire of passion (Rāga), anger (Dosa), bewilderment
(Moha), birth (Jāti), ageing (Jarā), death (Maraṇa), sorrow (Soka), lamentation (Parideva), pain
(Dukkha), distress (Domanassa), and despair (Upāyāsa).

1. The Fire of Passion (Rāga)

The fire of passion can completely burn up the Alobha Dhamma (the absence of greed) as
well as the happiness (Sukha) connected with Alobha. Alobha is a very clean and pure element
like the gem treasure of a universal monarch. The gem treasure could not be smeared and
polluted in any way even if it were to be baried in a dung pit or a pit of felth, or even if it were to
be sunk in a marsh (?) or a mud pit. In like manner, although the element of Alobha has to dwell
in the midst of human, Deva or Brahmā pleasures and luxuries, it is not sullied or corrupted or
marred by these pleasures and luxuries. Keeping the Sabbath, or becoming a recluse or a Samana
is the way to the cultivation of an Alobha garden. If that Alobha garden is allowed to thrive and
grow in its own way it will duly bear the flowers and fruits of Magga, Phala and Nibbāna.
The human beings now existing are those whose Alobha gardens previously had no chance to
thrive and grow until they could bear spiritual flowers and fruits, but they were always
devestated completely by the fire of passion. Today they keep the Sabbath and begin the
cultivation of an Alobha garden, but tomorrow it may be that Lobha overcomes them and burns
down the garden. In this existence, they may become recluses and Samanas and start an Alobha
garden but in the next existence they may be sunk in the mire of human and Deva pleasures and
luxuries and set fire to that garden. There is no need to mention the case of those who become
recluses and Samanas and who return to the household life in this very existence and the case of
those who are recluses and Samanas but have yielded to greed and are struggling with it. This
shows how the Alobha gardens cultivated in the infinite round of births have been completely
burnt down by the fire of passion before they could bear their flowers and fruits. The pleasures
and luxuries connected with Alobha are, if the trees in the Alobha garden thrive and grow well,
free from the danger of rebirth as Petas (ever hunger beings) or Asuras (frightened beings), and
the danger of the hardship of having to earn a living as human beings. If the Alobha garden
thrives and grows better, beings are able to get free from the Dukkha of Human, deva and other
existences in the sensual (Kāma) planes. If the Alobha garden thrives and grows still better, they
 Manual of the Law of Dependent Origination
are freed from the dangers of Rūparāga and Arūparāga. The Alobha gardens cultivated by beings
in the infinite round of births have all along been destroyed by the fire of passion and beings
have been up to now faced with the danger of rebirth as Petas or Asuras and they are still
troubled by the Dukkha of earning a living in the present existence and the next one. The rounds
of births thus being prolonged, are not the group of human, Deva and Brahma existences where
unfathamable passion is firecely burning at the six sense-doors purely Dukkha without an iota of
happiness.

[ End of the Exposition of the Passion ].

2. The Fire of Anger (Dosa)

The fire of anger (Dosa) can completely burn up Adosa (absence of anger) as well as the
happiness (Sukha) connected with Adosa. Adosa is a very peaceful and cool state of mind which
is very much like a very cool lump of Gosita Sandalwood used by the Devas and Sakka, the King
of the Devas. When such a lump of Sandalwood is put in boiling water or boiling oil, the hot
water or the hot oil at once turns as cool as water from a spring. In like manner, Adosa is a
Dhamma that pacifies enmity and hostility even though one lives in the midst of enemies.
Keeping the Sabbath, or becoming a recluse or a Samana is the way to cultivate an Adosa
garden. If the Adosa garden is allowed to thrive and grow in its own way, it will duly bear the
flowers and fruits of Magga, Phala and Nibbāna.
The beings now existing are those all of whose Adosa gardens have no chance to thrive and
grow. They have been completely devestated by the fire of Dosa before they could bear their
flowers and fruits. In one moment they would diffuse Loving-Kindness, Compassion and
Sympathy to all beings with the words ‘May all beings have peace and happiness”, and in the
next moment, they would be heaping venom on others by attering a stream of coarse invertives,
imputations and accusations. They would become recluses and samanas in this existence and
practise Loving-Kindness, Compassion, Sympathy, etc., and as a result be reborn as a Brahmā
king in the next existence. Then when they pass away from the Brahmā plane, they would
become robbers, thieves, hunters, fishermen, etc. The fact that all the Adosa gardens they have
cultivated in the infinite rounds of births are thus destroyed by the fire of Dosa should be
understood.
The happiness (Sukha) associated with Adosa means that those whose Adosa gardens thrive
and grow are free from the danger of falling into the Niraya realms. For human beings it means
that, they are free from the danger of diseases and of enemies. Beings in whom Dosa is absent
are free from the sensual planes (Kāmabhūmi) where the life-span is short.
When it is the case that all the Adosa gardens that beings cultivated in their infinite rounds of
births have been destroyed by the fire of Dosa, they are always beset with the dangers of the
Niraya realms, diseases and enemies up to now. The rounds of births thus being prolonged, are
not the group of Human, Deva and Brahmā existences where unfathomable passion is fiercely
burning at the six sense-doors purely Dukkha without an iota of real happiness (Sukhu).

[ End of the Exposition of the Fire of Dosa ].

3. The Fire of Moha (Ignorance, Bewilderment).

The fire of Ignorance and bewilderment (Moha) can completely burn up Amoha (the absence
 Paṭiccasamuppāda Dīpanī
of ignorance and bewilderment) as well as the happiness connected with Amoha. The Amoha
Dhamma is Knowledge and Wisdom (Paññā). It is an element of Knowledge and Wisdom very
much like the gem treasure of the universal monarch that sheds brilliant light day and night in the
eight directions within a radius of one yojana. Striving to learn worldly arts and Knowledge and
striving to listen and learn the Teachings (of the Buddha) is the way to cultivate the garden of
Amoha. If that Amoha garden is allowed to thrive and grow in its own way, it can in due course
bear the supreme flowers and fruits of Sāvakabodhiñāṇa (Enlightenment of the Chief Disciples),
Paccekabodhiñāṇa (the enlightenment of a Pacceka Buddhas), and Sabbaññubodhiñāṇa (the
supreme Enlightenment of the Buddhas).
The beings now existing are those, all of whose Amoha (Paññā) gardens have been
completely destrayed as a garden is by rubbish fires as soon as sprouts, buds and shoots come out
on the trees in Spring. They did one hundred, one thousand of foolish acts, but they did only a
single act of Wisdom. They may be Theras or a Phhysicians of great learning in the worldly arts,
the Dhamma and the Pitakas in this existence, but in the next existence, they may be fool,
ignoramus, is lunatics, dogs, lice or insects. The complete destruction of the Amoha gardens that
beings have built in their infinite rounds of births by the fire of Moha thus should be understood.
The happiness associated with Amoha means that those whose Amoha gardens thrive and
grow are free from the danger of being reburn in the Tiracchana world. When reborn in the
human world, they are not reborn as savages or foolish ones, and can attain Sāvakabodniñāṇa
(the Enlightenment of the Chief Disciples), Paccekabodhiñāṇa (the enlightenment of the
Paccekabuddhas) and Sabbaññubodhiñāṇa (the Supreme Enlightenment of the Buddhas).
The beings who are worldlings existing now are those, all of whose Amoha gardens cultivated
in the infinite rounds of births, have been totally destroyed by rubbish fires as soon as sprouts,
shoots and buds begin to come out on the trees in spring and they are still beset with the danger
of being reborn at a time when the Teaching of the Buddha is prevalent, they are so ignorant and
foolish that they have turned their backs on the Path to Nibbāna taken by the Buddha and are
drifting down the path to Apāya, in their long journey in Samsāra. Their rounds of births thus
being prolonged, Are not the groups of human, Deva and Brahma existences where
unfathomable passions are fiercely burning at the six sense-doors purely Dukkha (suffering)
without an iota of Sukha (hpaainess)?

[ End of the Exposition of the Fire of Moha ]

4. The Fire of new Existence (Jāti)

The fire of new existence (Jāti) means that human beings, Devas, Brahmās and other beings
cannot, when they pass away from their present existences, go to the planes they want to. They
are like the dry leaves carried away by frolicsome whirling winds at the onset of summer (in the
Burmese months of Tabaung and Tagu, I.e., about March and April) and then thrown down to the
ground at random. Today, they may own the Wheel Treasure and reign over the Four Great
Islands, and tommorow they may suffer in Avīci. Today they may be King of the Devas,
Brahmās or Devas; tomorrow they may become dogs, pigs or fowl. Those who are thus subject
to new existences are perpetually beset with great sorrow and pain (Dukkha). They are beset with
great sorrow and pain (Dukkha) resulting from the evil deeds (Duccaritas) done in past
existences, the great sorrow and pain (Dukkha) resulting from the evil deeds done in their young
foolish days in the present existence and the great sorrow and pain that will result from the evil
 Manual of the Law of Dependent Origination
deeds that they will do in future existences.

[ This shows the great burning of the fire of new existence ].

Although the mind does not feel through ignorance the burning heat, of Jāti? All new
existences are by nature really fires that burn. Thus the group of Human, Deva and Brahma
existences are pruely Dukkha without an iota of happiness. Various kinds of diseases, pains,
misfortunes that arise within the bodies, the arising of heat, warmth, coolness, coldness
according to climatic conditions, the arising of stiffness, fatigue, numbness, etc. according to
postures of the body, the fear of contracting illness in one’s home or by contuct or seeing or
hearing of others suffering from fever, pain, smallpox, measles, cholera, and such diseases that
cause fear to arise in people in this world are all the fires of new existence. The fire of the new
existence of having to dwell in a mother’s womb is quite obvious.
The arising and growth of passion (Rāga), of anger (Dosa), of bewilderment or ignorance
(Moha), of jealousy (Issā), of meanness-and-stinginess (Macchariya), of remorse (Kukkucca), of
bodily evil deeds (Kāya-Duccarita), of verbal evil deeds (Vaci Duccarita), of mental evil deeds
(Maṇo Duccarita), etc ... and all other such deeds are all the flaming the fires of new existence.
Although the arising and growth of passion and so forth are not understood to be burning heat,
they are by nature really fires that burn. Men yield to passion and take wives. As they dwell with
their wives and families, and they are beset with the fires of earning a living, civic duties and
social welfare obligations. All these fires are the offspring of the fire of passion. Amplyfy in the
same way the offshoots of the fire of anger (Dosa).

[ End of the Exposition of the Fire of Jāti ].

5-6. The Fires of Ageing and Death (Jarā and Maraṇa)

The fires of ageing (Jarā) and death (Maraṇa) have already been dealt with in the chapter on
ageing and death. In the infinite round of births, beings have had an incalculable number of
existences. Besides the present existence, they have died in an incalculable number of existences.
The number of existences is incalculable entirely on account of ageing and death.Suppose there
were no ageing and death, the infinite round of births would be one Kappa (world cycle) and
permanent. Beings would have only one existence and live forever. Because of ageing and death,
the Kappas are incalculable and existences are incalculable. Leaving aside the present existing
Kappa, and existences the total disappearance of all the past Kappas and existences without
leaving any traces is also the act of the fire of ageing and death. *************

The incalculable numbers of future Kappas and existences will also disappear without leaving
any traces. The power of the fires of ageing and death is, indeed, very great! There is an
incalculable number of deeds of alms-giving in the infinite round of births and as the result of
those deeds, beings have been reborn in the human world and in the Deva world countless
numbers of times, but not an atom or trace of them is left behind. All traces have vanished. For
those who think such past deeds are noble and good and strive to always perform them, the
Sańkhāra Dukkha called alms giving would never end. It is all Anantadukkha that can never end
or cease.
Similarly, the act of keeping the five precepts (Pañcasīla) is also Anantadukkha. So also are
 Paṭiccasamuppāda Dīpanī
the observing of the eight precepts or the ten precepts, the becoming of recluses and samanas and
practising meditation in order to attain Jhānas and Samapattis. They are all acts of Anatadukkha
of collecting and providing fuel, firewood, and rubbish to keep the fires of ageing and death
burning for a long time without dying out or ceasing. The enjoyment of human and Deva
pleasures and luxuries, too, is feeding the fire of passion. Earning a living, putting on clothes,
consumption of food, etc. are also acts of nourishing the Khandha, which is the fuel for the fires
of ageing and death.
To cite an example, let us say a man was sentenced to be hanged by the neck in three month’s
time and he had to remain until the execution in goal. That man was also possessed by a base evil
spirit and when night fell, he went to a dung pit and ate dung. In the daytime, he had to do
onerous tasks, set by the goaler, such as digging the earth, carrying the earth or watering plants in
the garden. If he did not perform these tasks, the goaler found fault with him, and beat him
severely. For this convicted criminal, even if he slept, his case did not sleep. His age did not
sleep; he was rashing at full speed without stopping even for the twinkling of an eye towards his
last moment on earth. Likewise in the infinite rounds of births, age never stops, not even for the
twinkling of an eye. From the view point of age that man was one running towards the gallows.
In spite of the fact that he was running without stopping towards the gallows, when the base evil
spirit always acompanied him and possessed him, he lost his human mind and reason and
thought human excreta was celestial food. So at night he went to the dung pit and ate felth. When
morning came, he had to do all the tasks set by the goaler.
Explanation of the Simile

1. The worldlings new existing are like the convicted criminal.

2. The three stages of life of a man are like the three months in goal
3. The sensual pleasure of men and Devas are like excreta.
4. Passion is like the base evil spirit
5. Ignorance (Avijjā) is like the goaler
6. The Rounds of births is like the goal.
7. Earning a living, civic duties, social welfare obligations and tending to domestic affairs are
like the economic interest of the goaler.
Alms-giving (deeds of Dāna), Morality (deeds of Sīla) and Insight Meditation (deeds of
Bhāvanā) done for the sake of Bhava (existence) are all the concerns of passion (Rāga),
ignorance (Avijjā), ageing and death (Jarā Maraṇa). In this way, days, months, existences and
innumerable Kappas of Human Beings, Devas and Brahmās are used up in attending to the
concerns of the fires of ignorance (Avijjā), passion (Rāga), ageing (Jarā) and death (Maraṇa) in
their infinite rounds of births. So Human, Deva and Brahmā existences are purely Dukkha
without an iota of happiness.

[ End of the Exposition of the Fire of Jāra and Maraṇa ].

7. The Fire of Sorrow (Soka).

The fire of sorrow is of five kinds. They are: the fire of sorrow that can completely burn up
 Manual of the Law of Dependent Origination
the joy and happiness of men dependent on having good relatives, such as sons, daughters,
brothers, sisters, etc; the fire of sorrow that can completely burn up the joy and happiness of men
dependent on having wealth and riches; the fire of sorrow that can completely burn up the joy
and happiness of men dependent on their freedom from pain and disease; the fire of sorrow that
can completely burn up the joy and happiness of men dependent on having good morality; the
fire of sorrow that can completely burn up the joy and happiness of men dependent on the
attainment of the right-view and the fire of sorrow that can completely burn up all other kinds of
joy and happiness of attainable by men.
Ñātivipatti (the failure of relatives) is the fire of the world; Ñātisampatti (the attainment of
good relatives) is fuel for the fire; Ñātivipatti Soka (the Sorrow over the failures of relatives) is
the fire of the world and the joy and happiness dependent on Ñātisampatti (the attainment of
good relatives) is fuel for the fire. Ñātivipattisoka (the Sorrow over failures of relatives) is the
graveyard of those joys and happinesses. The attainment of good sons and daughters, good
friends and relatives called Ñātisampatti in the infinite round of births has innumerable times met
its death at the grave of Ñātivipatti. It is completely burnt up by the Ñātivipatti fire. Regarding
the four remaining fires, the grave of Dānabhogasampatti (the attainment of wealth and riches) is
Bhogavipatti; the grave of Ārogyasampatti (the attainment of freedom from pain and disease) is
Rogavipatti; the grave of Sīlasampatti (the attainment of morality) is Sīlavipatti, the grave of
Lokisammadiṭṭhi (worldly right view) is Diṭṭhivipatti (the fire of the world of wrong-view) and
the grave of this and that joy and happiness is this and that Vippati Dukkha (the fire of the world
of Dukkha).
Therefore, those who have good sons and daughters, good friends and relatives (Ñātisampatti)
are known as persons bearing the Ñātivipatti fire on their heads. Those who possess wealth and
riches (Dānabhogasampatti) are known as persons bearing the Bhogavipatti fire on their heads.
Those who have attained Ārogyasampatti are known as persons bearing the Ārogyavipatti fire on
their heads, Understand likewise for the Lokisīlasampattiguna and Sīlavipatti fire, the
Lokisammādiṭṭhisampattiguna and Diṭṭhivipatti fire, the Nānāvatthugunasampatti and
Nānāvatthugunavipatti fire. Thus the group of Human and Deva existences with beings having
the Vipatti fires on their heads are purely Dukkha without even an iota of happiness.

[ End of the Exposition of the Fire of Sorrow (Soka) ].

8-9-10-11. The Four Remaining Fires.

Amplyfy and understand the fires of Parideva (lamentation), Dukkha (pain), Domanassa
(distress) and Upāyāsa (despair) on the same lines as in the case of the fire of sorrow (Soka). The
essential point to note is that in the infinite round of births, all kinds of laughter have to lay down
their heads at the grave of Parideva (lamentation), all physical pleasures have to lay down their
heads at the grave of Kāyika Dukkha (physical pain), all kinds of enjoyment called Somanassa
have to lay down their heads at the grave of Domanassa (distress) and all kinds of delightful
satisfaction (Pīti) have to lay down their heads at the grave of Upāyāsa (despair).
In the same way, in the infinite round of births, the meritorious deeds of alms-giving (Dāna),
of morality (Sīla) and of Insight-Meditation (Bhāvanā) directed by Alobha (absence of greed)
have to lay down their heads at the grave of Taṇhārāga (passion). The meritorious deeds of alms-
giiving, of morality and of Tasight Meditation directed by Adosa (the absence of anger) have to
lay down their heads at the grave of Dosa (anger). The meritorious deeds of alms-giving, of
 Paṭiccasamuppāda Dīpanī
morality and of Insight-Meditation directed by Amoha (the absence of bewilderment/ignorance)
have to lay down their heads at the grave of Avijjā-Moha (ignorance/bewilderment).
The quality of youthfulness (Vayasampatti) in this or that plane of existence has to lay down
its head at the grave of ageing (Jarā) called Vāyohāni. The beauty of appearance (Vannasampatti)
has to lay down its head at the grave of ageing (Jarā). The quality of physical strength
(Balasampatti) has to lay down its head at the grave of ageing (Jarā). All the ages (lives) of Men,
Devas and Brahmās, in the Human World, Deva and Brahmā realms, have to lay down their
heads at the grave of Maraṇa (death). The pleasures and enjoyments of all men, Devas or
Brahmas who still have Sakkāya Diṭṭhi (ego belief) ingrained in them have to lay down their
heads at the grave of a new existence (Jāti) where the worldings are ususally thrown down in
disorder. When the new existence into which beings usually fall in disorder is envisaged, joy and
delight vanish and fear and fright take their place. Likewise, say also that the Alobha Jāti has to
lay down its head at the grave of Rāgajāti and so on .........
In this way the eleven fires always keep on burning without any break and as beings are their
fuel, the accumulation of the meritorious deeds of alms-giving, Morality and Insight Meditation
done in their infinite rounds of birth and the Human, Deva and Brahma existences attained as the
result of those deeds have all disappeared without leaving even the slightest trace. The present
Human, Deva and Brahmā existences and Khandhas and the Human, Deva and Brahmā
existences and Khandhas that will be attained in the future in the course of Saṃsarā are also
bound to disappear. If the duration of the present existence is measured by the length of the
infinite extent of Saṃsara, it is like just the twinkling of an eye or a flash of lightning. The fire of
ageing (Jarā) is of enormous power. It burns with great violence and reduces (the Khandha of a
person) to ashes in eighty or ninety years. The duration of the existences of Devas and Brahmās
compared to the infinite course of Saṃsarā, is also just as long as the twinkling of an eye or a
flash of lightning. The fire of ageing can burnn them to ashes within their respective life spans.
Thus the existences of Human Beings, Devas and Brahmās are purely Dukkha without an iota of
happiness (Sukha), and in reference to this, the verse states:-

“ They cannot find even an iota of happiness (Sukha) and will truly perceive that all their
successive existences are purely Dukkha. This is the nature of the Bhava of this Khandha.”

End of the Exposition of the Thirteenth Verse.

Here concludes the expositions of the Thirteen Verses.

-----------

The Paṭiloma Paticcasamuppāda Pāļi and Its Meaning.

Now the Paṭiloma Paṭicca Samuppāda Pāļi (the Pāļi text of the Doctrine of Dependent
Orgination in the Order of Cessation) which begins with the words: ‘ Avijjaya Teva Asesa Virāga
nirodhā Sańkhāra Nirodho ....! and its meaning will be given:

“Avijjayatveva Asesavirāganirodhā Sańkhāranirodho; Sańkhāranirodhā Viññāṇanirodho;

 Manual of the Law of Dependent Origination
Viññāṇanirodhā Nāmarūpanirodho; Nāmarūpanirodhā Saļāyatana Nirodho; Saļāyatana Nirodhā
Phassanirodho; Phassanirodhā Vedanānirodho; Vedanānirodhā Taṇhānirodho; Taṇhānirodhā
Upādānanirodho; Upādānanirodhā Bhāvānirodho; Bhāvānirodhā Jātinirodho; Jātinirodhā
Jarāmaranaṃ, Soka Parideva, Dukkha, Domanassupāyāsā Nirujjhanti; Evametassa Kevalassa
Dukkhakkhandhassa Nirodho Hoti”.

Meaning: Avijjāyatveva = only of ignorance (Avijjā); Asesavirage Nirodhā = on account of

the complete cessation by means of Vijjañāṇa (Knowledge) called Virāga (absence of passion);
Sańkhāra Nirodho = the cessation of Sańkhāra (the volitional activities) called demeritorious and
meritorious deeds; Hoti = comes about (happens).
Sańkhāranirodhā = on account of the cessation of the volitional activities called demeritorious
and meritorious deeds; Viññāṇanirodho = the cessation of Viññāṇa (consciousness); Hoti =
comes about (happens).
Viññāṇanirodhā = on account of the cessation of Viññāṇa (consciousness); Nāmarūpanirodho
= the cessation of Nāma and Rūpa (mind-and-body); Hotii = comes about (happens).
Nāmarūpanirodhā = on account of the cessation of nāma and Rūpa; Saṇāyatana Nirodhā = the
cessation of Saṇāyatana (the Sense-spheres); Hoti = comes about (happens).
Saļāyatana Nirodhā = On account of the cessation of Saļāyatana (sense-spheres);
Phassanirodho = the cessation of the six kinds of Phassa (contact); Hoti = comes about
(happens).
Phassanirodhā = on account of the cessation of the six kinds of Phassa (contact);
Tanhānirodho = the cessation of the six kinds of Taṇhā (craving); Hoti = comes about (happens).
Taṇhānirodhā = on account of the cessation of the six kinds of Taṇhā (craving);
Upādānanirodho = the cessation of the four kinds of Upādānas (clingings); Hoti = comes about
(happens).
Upādānanirodhā = on account of the cessation of the four kinds of Upādāna (clinging);
Bhāvānirodho = the cessation of the Kammabhavas and Upapattibhavas; Hoti = comes about
(happenns).
Bhāvānirodhā = on account of the cessation of Kammabhāvā and Upapattibhāvā; Jātinirodho
= the cessation of Jāti (birth; new existence); Hoti = comes about (happens).
Jātinirodhā = on account of the cessation of Jāti (birth, new existence); Jarāmaraṇaṃ = ageing
and death; Soka Parideva Dukkha, Domanassupayasā = sorrow, lamentation, pain, distress and
despair; Nirujjhanti = cease.
Evaṃ = In this way; Kevalassa = all; Etassa Dukkhakkhandhassa = that sum-total of Dukkha;
Nirodhā = the cessation of ; Hoti =comes about (happens).

End of the Meaning of Paṭiloma

Paṭiccasamuppāda Pāļi.

----
 Paṭiccasamuppāda Dīpanī
Exposition of the Paṭiloma Paticcasamuppāda
Doctrine
Freeing one from Ignorance and Attainment of Knowledge.

The most essential point in this Teaching is the complete cessation of Avijjā (ignorance). The
cessation of Sankhāra (the volitional activities), the cessation of Viññāṇa (consciousness) and the
cessation of all other Dhammas are all covered by the cessation of Avijjā (ignorance). The
Anuloma Paṭiccasamuppāda is the doctrine of arising and deals the arising of the various
Dhammas. This Paṭiloma Paṭiccasamuppāda, however, is not only the doctrine of arising. As also
deals with the cessation or the withdrawal, of the various Dhammas do not arise, nor is it the
cessation of the respective Ahammas.
Example. As there is the Banyan tree seed, a sprout comes out of that seed. From that sprout,
the Banyan tree comes into being. From the Banyan tree, the Banyan branch comes out. From
that branch grows the Banyan twig. From that twig grows the Banyan fruit. From that fruit grows
the seed. From that seed, the Banyan sprout comes out. Thus the process goes on without end. In
this process, it is seen that the seed, the sprout, the tree, the branch etc. are each separate things.
When the Banyan seed is exhausted, there is no more sprout. So it can be said that, when there is
no sprout, there is no tree, and so forth can be said. In reality, however, when the Banyan seed is
exhausted, there is no chance for the sprout to coome out, not to mention the growing of the tree.
The words, “when the Banyan seed is exhhausted” mean that before the sprout comes out, or it is
put in the ground, it is entirel6 scorched by fire. Understand (the dooctrine) by this example.
The cessation of ignorance (Avijjā) in the Paṭiloma Paṭiccasamuppāda means (the realization
of) nibbāna. The Dhamma that can cause the cessation of Avijjā is ‘Vijjā’ (Knowledge). That
Vijjā (Knowledge) is, according to the Pāļi: “Dukkheñānaṃ Dukkha Samudayeñānaṃ
Dukkhanirodheñānaṃ Dukkhanirodhagamini Patipadayañānaṃ”, of four kinds, viz. The Vijjā
that expounds the Dukkha Saccā, the Vijjā that expounds the Samudaya Saccā, the Vijjā that
expounds the Nirodhā Saccā and the Vijjā that expounds the Magga Saccā. Inn the example of
the Banyan tree, if it is wanted to put an end to the species of the Banyan tree, all that needs to be
done is to destroy the Banyan tree seed. If the Banyan seed is scorched by fire until it turns into
ashes, all the successive things that could spring up from the seed are destroyed along with the
seed.
In the same way, a person who wants to be liberated from the round of births, Samsāra Vatta,
called the Anuloma Paṭiccasamuppāda cycle, has only to complete the task of annihilating Avijjā
(ignorance). When the ignorance (Avijjā) is eradicated, then the infinite round of births is cut off.
Only the Vijjā element can eradicate the Avijjā element. Deeds of Alms-giving (Dāna) or of
Morality (Sīla) cannot eradicate Avijjā. Among the deeds of Bhāvanā (Insight-Mejditation), only
Vijjābhāvanā can eradicate Avijjā. Alms-giving, Morality and the other deeds of Bhāvanā are just
the basis for the Vijjā Bhāvanā. Among the four kinds of Avijjās shown in the exposition of the
first verse, the mass of Avijjā darkness which concels the Dukkha Saccā can only be dispelled by
the lamp of Vijjā or the sunlight of Vijjā as shown in the explanation on Dukkha Saccā.
Understand in the same way regarding the three kinds of Avijjā darkness elements that conceal
the other three Saccas, and the light of the three Vijjā elements.
In connection with the four pairs of Avijjā darkness elements and Vijjā elements, only the
 Manual of the Law of Dependent Origination
eradication of the darkness element that concels the Dukkha Saccā is most essential. When that
darkness element is eradicated, the remaining three darkness elements are eradicated at the same
time. Eradication of the darkness element concealing Dukkha Saccā is striving for the attainment
of Vijjāñāṇa (Knowledge) in the Dukkha Saccā Dhammas. That Vijjāñāṇa comprises the
Aniccavijjā (Knowledge of Impermanence), the Dukkha Vijjā (Knowledge of Dukkha) and the
Anatta Vijjā (Knowledge of Non-Self) (I.e. the three Characteristics --- Lakkhaṇās) and four
kinds of Lokuttara Magga Ñāṇas and (the Transcendental Path Knowledge). [ Learn about them
in the Lakkhaṇa Dipanī and Vijjā Magga Dipanī written by me. Learn the meaning of the Four
Noble Truths in the Paramattha Dipanī, the exposition of the Sańgaha Dhamma, written by me.
The exposition of the meaning of Nibbāna may also be studied in that Sańgaha Dhamma
Exposition or in the Nibbāna Dipanī. ] In this book, the meanings of the Four Noble Truths, the
three Characteristics (Lakkhaṇaā) and Nibbāna only will be dealt with briefly. The Four Saccās
mean the Four Noble Truths. The truth of Dukkha, the Truth of Sukha should be understood. Of
these Four Noble Truths, all beings want only Sukha (happiness). Let us therefore analyse the
truth of Sukha (happiness) first of all.

Truth is Consistent and Unchanging

Saccā means truth, which is consistent and never changes. It means the true happiness, which
never varies, is never destroyed and is never exhausted. It does not mean the kind of Sukha
which, when attained, changes, and is lost or destroyed. Such Sukha is not true and upright but is
crooked and false, because it entails the inestimable Dukkha of striving to attain it again and
again and it is bad and knavish. All those kinds of Sukha which are not free from the fires of
ageing and death and are subject to change and destruction and are like something that is
borrowed from othhers. When the owner takes that thing back, the borrower is left with nothing.
That is therefore not (the real) Sukha for the borrower; it is just a momentary Sukha, a crooked,
deceptive, bad and knavish Sukha.
It is also like a piece or a lump of gold created by magic. The one who gets it is happy for a
time until the power of the magic wanes when the piece turns out to be a lump of earth. The kind
of Sukha which is fuuel for the fires of ageing and death, be it the Sukha of Sakka, the King of
the Devas, is like the magic made gold. Today a being is Sakka; tomorrow he might be a frog or
a fish. Today, a being is King of the Devas, tomorrow he might be a cow or a horse. Today, a
being is a Brahma; tomorrow he might be a hunter or a sisherman. In this way, the likeness
between the Sukha which is the fuel for the fires of ageing and death and the borrowed Sukha or
the Sukha created by magical power should be understood. That Sukha which is associated with
ageing and death is crooked, deceptive, bad and knavish and is a snare for trapping beings so that
they might not be liberated from the rounds of births and the dangers of the Niraya realms as
shown in the example of the deceptive mansion.
The number of times a being has been a Sakka (King of the Devas) in the infinite round of
births is incalculable then they are reborn in this present existence just as the magic made gold
turns back into a lump of earth. That which Sukha which is impermanent and which has to be
reconstructed endlessly again and again should not be called Sukha Saccā (real Happiness) or
true Sukha. Only the Sukha that is free from the fires of ageing and death (Jarā Maraṇa) is the
ture Sukha. Such Sukha once striven hard for and attained becomes permanent. There is not the
Dukkha of having to reconstruct it again and again like the Sukha of Sakka and the Brahmās. All
 Paṭiccasamuppāda Dīpanī
kinds of Sukha which cause the Dukkha of having to build it again and again because it does not
last are really Sańkhāra Dukkha, they are really Viparināma (changing, inconsistant) Dukkha.
Thus the nature of true Sukha and the true Dukkha should be understood. The method to test true
Sukha and true Dukkha is to exam no by Wisdom whether or not all the deeds done day and
night by beings, whether they are men, or Brāhmaṇas or Samaṇas, are leading them straight out
of the fires of ageing and death.
The right way to lead them straight out of the fires of ageing and death is to build up the
Vijjāñāṇa (Knowledge) day by day and to strive to diminish and totally eradicate the darkness of
ignorance (Avijjā) day by day. Only those who strive in this way can be said to practise
Suppatipanna (the right practice), Ujuppatipanna (straight forward uprightness), Ñāyapatipanna
(right conduct), Samicippatipanna (correctness in practice). The preconditions to fulfil this task
are: the hourishing of the body to keep up one’s health and strength, purity of morality and
freedom from the impediments (Palibodha). There is one discourse by the Buddha which says
that for one who is practising with straightforward uprightness (Ujuppatipanna), the darkness of
ignorance will for him diminish day by day, month by month, year by year and will cease totally
either in this present existence or in the Deva realm on passing away from this existence.

“ Tassa Tattha Sukhino Dhammapadāni Palvanti.

Dandho Bhikkhave Satuppādo Athako So Satto Khippameva
Visesabhāgī Hoti. “

[ Ańguttara Pāļi ]

Meaning: Tassa = to that individual; Tattha = in that Deva existence; Sukhino = will be free
from all kinds of anxieties and dangers; Dhammapadāni = the Dhammas (he has) learnt while in
the human world; Palavanti = will come back to his mind; Bhikkhave = Bhikkhus; Tassa = to
that person who is reborn in the happy Deva realm; Satuppādo = mindfulness that causes the
coming back to the mind of the Teaching; Dandho = is slow; Athako = in reality; So Satto = the
being who is reborn as a Deva; Khippameva = indeed very quickly; Visesabhāgi = the attainment
of the extraordinary Dhamma, viz. Maggañāṇa; Phalañāṇa, Nibbāna; Hoti = takes place.
Insight is Gained More Quickly than Mindfulness. “Dandho Bhikave Satuppādo” means that
when the quickness in gaining Insight is compared to that of Mindfulness, the gaining of
Mindfulness is comparatively slow. What is meant by this is that as soon as one can recollect the
Teachings (Dhammas) learnt while one was a man or a Bhikkhu, one can kill (eradicate)
Ignorance (Avijjā), that is the Vijjā (Knowledge) element can arise in one. According to this
discourse, those who become men or Bhikkhus in their present existence, and strive to eradicate
ignorance (Avijjā) but are not successful for some reason, will be able, because of their brilliant
Wisdom, when they get to the Deva realm, to eradicate ignorance easily. When the darkness of
ignorance (Avijjā) ceases, the path to freedom from the Dukkha of the round of births will
become clear and straight according to the words “Avijjāyatveva Asesa Virāganirodhā Sańkhāra
Nirodho” of the discourse. This part deals with the straight path of loberation from the fires of
ageing and death.
Leaving aside the effort to diminish day by day the darkness of ignorance (Avijjā), all other
physical, verbal and mental deeds are not the way to liberation from the fires of ageing and
death. They are merely deeds for the growth of the interest of ignorance (Avijjā) and of the fires
 Manual of the Law of Dependent Origination
of ageing and death. As they are all for the growth of the interests of Ignorance, they are the way
to the growth of the fires of ageing and death as the Anuloma Paṭiccasamuppāda Doctrine of the
Order of Arising says: ‘ Avijjāpaccayā Sańkhārā, Sańkhārapaccayā Viññāṇaṃ,” they are really
the true way to Dukkha.

[ This shows the true way to Sukha and the true way to Dukkha according to the two
Paṭiccasamuppāda Doctrines ].

The true Sukha, Nibbāna, is called Nirodha Saccā. The Eight Constituents of the Path, Insight
Knowledge, (Vipassanā Vijjā) are the straight and clear path of liberation from ignorance
(Avijjā). The Avijjā (ignorance), Sańkhāra (the volitional activities), Viññāṇa (consciousness) and
Nāma-Rūpa (mind-and-body) within ourselves, which are the Paṭiccasamuppāda Dhammas, are
called Dukkha Saccā. Craving (Taṇhā) that hinders and binds one so that one will not be able to
practise the way to liberation from ignorance (Avijjā) is the true way to Dukkha called Samudaya
Saccā. If this craving (Taṇhā) can be got rid of, one will be able to work well on the true way to
real happiness and one will achieve liberation from the rounds of births called Avijjā (ignorance).
One will be free from all Dukkha. If that craving cannot be discarded, beings cannot work their
way to word real happiness and thus the opportunity is provided for the continuation of the round
of births called Avijjā. And beings are bound by all kinds of Dukkha. Craving (Taṇhā) is
therefore the true way, the real cause for beings to suffer from or to meet with all kinds of
Dukkha, so it should be understood.
Beings have met with times when the Teachings of Buddhas were prevalent in their infinite
rounds of births. They have also encountered the path leading to liberation from Avijjā. The
culprit that binds and hinders them from practising the Dhamma leading to liberation from Avijjā
whenever they encountered the times when the Buddhas’ teachings were prevalent is none other
than craving (Taṇhā). Now although they are born in the time of the prevalence of the Teaching
of the Buddha, which is difficult to attain even once in an incalculable number of world cycles,
they have let craving bind and hinder them and (in consequence) they are still drifting alond in
Saṃsarā. For this reason, it should be noted that craving is, indeed, the real cause for the growth
of Dukkha. Out of the Four Noble Truths, the Dukkha Saccā includes (1) Avijjā, (2) Sańkhāra,
(3) Viññāṇa, (4) Nāma-Rūpa, (5) Saļāyatana, (6) Phassa, (7) Vedanā, (8) Taṇhā, (9) Upādāna,
(10)Bhava, (11) Jāti, (12) Jarā Maraṇa.
Of the twelve factors of the Paṭiccasamuppāda leaving aside Taṇhā (craving), the remaining
eleven factors are called Dukkha Saccā. The darkness of ignorance (Avijjā) covers up those
eleven factors. The Vijjā element of light can disperse the darkness of Ignorance from these
eleven factors and bring them to light. How are they covered by darkness and how are they
brought to light? When to pure clear water, black, dirty mud and slime is added and stirred, the
images of the Sun and the Moon in the sky cannot appear in it. The mud and slime in the water
block and dirty the water so that the images of the Sun and the Moon cannot appear. In this
example, the mind is like pure clear water. The mud and slime is like Avijjā. The Sun and the
Moon are like Dukkha Saccā. When the gem treasure of the Universal Monarch is placed in the
muddy water, the mud and slime falls to the bottom and the water it becomes clear like emerald
green water. The images of the Sun and the Moon again become clear and distinct and visible.
The gem treasure of the Universal Monarch is like Vijjāñāṇa (Wisdom). Amplify the rest from
the example given abive.
 Paṭiccasamuppāda Dīpanī
Human actions, affairs and sensual pleasures can cause a great increase in the amount of mud
and slime called Avijjā. The mind becomes very impure and darkened, and (as a result) it is
incapable of perceiving discriminatively the different, real natures (Paramatta Sabhāva) of the
incidental elements arising and passing away in their bodies like the twinkling of the stars in the
sky. In this world, foolishness is a most apparent act. It is made apparent by the murders of other
people; it is made apparent by the taking of things not given by others. Other demeritorious acts
are also apparent in the same way. Such acts are said to be foolish but the Avijjā Āgantu Element
(the ignorance that causes these incidental acts) which is the real culprit of foolishness is not seen
or understood discriminatively. It is like the patient whose natural eye cannot see the moisture
sprung-bacteria that comes to arise in his festering sore as already shown above.

The Āgantuka (incidental) and Āvāsika (Residential) (Inherent)

Avijjās.

Being very much mixed up with the rotten and dirty elements of the darkness of ignorance all
along the infinite round of births, the minds of beings are made impure, darkened and bling.
Even in doing deeds of Alms-Giving, Morality and Insight Meditation, the mind is make impure
and darkened. Avijjā (ignorance) comes into being only with the arising an Akusala Citta (the
demeritorious minds). It ceases and is detached when a Kusala Citta (the meritorious mind) or
Abyākata Citta (the neither meritorious nor demeritorious mind) arises. Although Avijjā ceases,
is detached and is not involved in the Kusala and Abyākata Cittas, the wounds and scars of its
actions, such as the dimness and blindness, of mind always continue to play their role. The
wounds and scars called dimness and blindness might be metaphorically called Avijjā. In this
way, there are two kinds of Avijjā; the incidental Avijjā that enters the mind only when
roolishness arises in it and the resident Avijjā that is inherent in the mind as dimness and
blindness caused by the wounds and scars (of Avijjā). It is just like the pock marks a person who
has smallpox bears for life.
The seeing, viewing and thinking of the nature of the elements in one’s body is a Vijjā act.
There is no remedy other than this Vijjā act which can heal the Avijjā wound. Until that wound is
healed, a being is not freed from the state of a blind worldling called “Andha Putthujjana”.
Understand the Lobha (greed) element and Lobha wound, Dosa (nager) element and Dosa wound
and so forth in like manner. The wound here also means seed. The Avijjā wound is the Avijjā
seed. From this Avijjā seed Avijjā trees and Avijjā forests, Moha (bewilderment) trees and Moha
forests, etc. grow and thrive. The more they grow, the more severe the wounds and become the
greater the blindness. The more severe the wounds and the greater the blindness, the larger the
growth and the more the forests of Avijjā and foolishness thrive. Lokewise understand about the
Lobha forest with its wound and its seed. This is a very deep point and one ought to think on it
seriously and comprehend it well.
In this connection, the wound should be perceived in one way, while the incidental (Āgantu)
Avijjā element which arises only when a being is possessed by Avijjā and foolishness should be
understood in ****** way. When possessed by the incidental element of Avijjā, a being is bound
to commit the foolish act of taking life and so on. He speaks foolish words; he is possessed by
foolishness. When the incidental element of Avijjā ceases, he is again free from foolishness.
Strive to perceive with Wisdom regarding the original element of Avijjā. It should not be
percevied that ‘It is’ ‘he who is foolish’, ‘It is I who am foolish’, ‘It is so-and-so who is foolish’
 Manual of the Law of Dependent Origination
because it is not an individual or being and as such they do not really exist. If the original,
incidental element can be perceived discriminatively, one then attains the Dhamma Vavatthāna
Vijjāñāṇa (that is the knowledge of the three Lakkhaṇas – Anicca, Dukkha and Anatta --, the
Paṭiccasamuppāda Dhamma).
Then strive to have a clear comprehension of what causes and conditions in the world lead to
the arising of the incidental Avijjā in one’s mind, in association with what causes and conditions
and leads to the arising of the indidental Avijjā in one’s mind and in association with what causes
and conditions and lead to the cessation of the incidental Avijjā in one’s mind.

Like the Rising and the Falling of One’s Prestege by the Company One Keeps. It is quite plain
in this world that the kind of company one keeps leads to the arising of foolishness and the kind
of company one keeps leads to the cessation of foolishness. The example is that if one goes out
into the hot Sun, hot Viññāṇas, hot Phassas, hot Vedanās at once arise as the body becomes hot.
When one goes back into the shade, cool Viññāṇas, cool Phassas, cool Vedanās arise and the
whole body becomes cool. The hot Viññāṇas, the hot Phassas, the hot Bedanās are like the
children of the hot Sun. They should not be taken as ‘I’. It is obvious that they have arisen on
account of the heat of the Sun. Where there is water, thhere are bound to be fish and other marine
creatures. As this body has body-clear-sensitive-matter which is like water, incidental Viññāṇas,
incidental Phassas and incidental Vedanās, which are like marine creatures come into being.
It is also like the arising of bacteria in a sore or the arising of cool Viññāṇas, cool Phassas,
cool Vedanās in coming into contact with the coolness of the shade. This is quite plain and at the
same time deep and profound. In the example of the sore, the bacteria appears in the heart if the
sore is in the heart; if the sore is in the lungs, the bacteria appears in the lungs. The body which
has eighty kinds of bacteria is full of moisture and the bacteria can spring up and grow at
thatever spot it is thrown into. Then can it be rightly said that this bacteria in the sore or body, is
‘I’? Besides, when Summer comes, the fire of warmth arises in the body; when the Rainy Season
comes the fire of the rain element arises in the body. Although these elements appear in the body,
when their source is traced (it is found that) they are really the children or the grand-children of
Summer, and the sun. Amplify likewise for Winter. (To the ignorant beings) there is only one “I”
for the entiire life-span?; not two or move “I’s”.
The Fire elements of Viññāṇa, Phassa, Vedanā that arise and vanish according to the heat of
the Sun, the shade from the Sun or the seasons of the year are sharply divided and distinct from
one another. Try to perceive their clear distinctions, and the fact they are not ‘I’ (I.e. self) will be
plain. As in this example, suppose a being has ten occasions for foolishness and acts foolishly ten
times each day. Then in his mental process the incidental Avijjā element arises and vanishes ten
times with each arising and vanishing separated by the next arising and vanishing by (the arising
and vanishing of) the Vijjā (Kusala) mind. As in the example of the arising of the image of the
face in the mirror when the face and the surface of the mirror come into contact, the incidental
Avijjā Āgantu element arises in the mind and as the image of the face vanishes when the face and
the mirror are not in contact, that incidental Avijjā Āgantu element vanishes from the mind.
Although the image appears on the surface of the mirror, it cannot be said to be a part of the
mirror; it should be called just the image of the face in the mirror.
Sons and daughters are born out of the union of the two parents, father and mother, and even
though a son is born out of the mother’s womb, he is said to be the son of both parents. If,
according to this analogy, it is contended that as Avijjā arises on account of the union of the
 Paṭiccasamuppāda Dīpanī
mental process of a foolish worldling and an outside cause, it (that Avijjā) is also the ‘I’ of that
foolish worldling. If that contention is taken to be true, that Avijjā arises ten times and vanishes
ten times each day, Then, it should be asked in reply whether it might be concluded from the
above that, that being, that ‘I’, arises ten times each day and vanishes ten times each day. If the
answer is that there is no vanishing of Avijjā, but the mind of the being is appeased. Then, ask in
reply whether there is any difference or not between appeasement and vanishing. The appearance
of the Kusala Citta (the meritorious mind) is called “appeasement”. The Avijjā Element that has
arisen and the the Kusala Citta (the meritorious mind) cannot be mixed just as fire and water
cannot be mixed. ‘Vanishing’ means disappearance just as drops of dew that fall into the fire
disappear. The knowledge which can clearly comprehend the Avijjā thus arisen as purely an
incidental element coming into being dependent on its respective cause not as a being or an ‘I’ ---
In itself is called Paccayapariggaha Vijjāñāṇa, or Paṭiccasamuppādavijjāñāṇa. Then a steadfast
endeavour should be made to comprehend clearly the off and on arising and vanishing nature the
incidental and the Udayabba nature of Avijjā, as well as its Anicca, Dukkha and Anatta nature. If
the (Anicca) nature is comprehended well, the Dukkha and Anatta natures are comprehended,
will too.

Riding the Bubble Steed or Raft: The example sit here is that a man riding the bubble steed in
the middle of a vast ocean beset with all kinds of hazards should be aware of the impermanent
and the precarious condition of the bubble steed. He should see the dangers he is faced with from
the foaming ocean, the ocean storms and waves and the dangers from marine creatures such as
sharks and so on. That man riding the bubble steed and the violent waves in the middle of the
ocean, the shores of which cannot be seen, would scarcely be able to breathe due to intense
fright. His heart would be pounding hard all the time. Why? Because the more he sees the
countless dangers of the ocean, the greater is his fear of the destruction of his bubble steed. He
will be constantly filled with the desire to abandon the bubble steed at once and to be safely on a
large sandbank or a large ship. Everytime the Anicca nature of the bubble steed is seen, the man
will realize the innumerable and the great chances for Dukkha to afflect him.
He will also realize that the arising of fear, terror and anxiety in him even at the sign of a
slight movement of wind or waves is also due to the flaimsiness and precariousness of the bubble
steed, not to mention the violent movements of the wind or and huge waves. This is, indeed, true.
Were that man riding the Mahāpaccari raft created by Sakka, the King of the Devas, the
countless frightful and dangerous things would be delightful and pleasurable ones. Why?
Because that raft was strong and safe and could not be destroyed or affected by those countless
dangers. Like that bubble steed, this Khandha (body) is subject to change and destruction by the
bitings and attackss of fleas, mosquitoes, gadflies, ants, germs and other insects.
When bitten by fleas, the four pleasant elements cease and die at the spot bitten and the four
unpleasnat elements appear. The unpleasant Kāyaviññāṇa, Kāyasamphassa and the
Kāyasamphassajā Vedanās appear and unbearable Dukkha arises. The biting of a tiny flea
changes the normal condition of the entire body. Death occurs and Dukkha arises at every spot.
So beings have to fear even the flea. Seeing the destruction of the five pleasant aggregates and
the arising of the five unpleasant aggregates, the fear of the arising and the Dukkha of the
destruction of the five pleasant aggregates and appearing of the five unpleasant aggregates at
places bitten by mosquitoes, godflies, ants, germs and other insects which are larger than fleas is
obvious. There is no need, therefore, to mention about the bites and the attacks by bigger living
 Manual of the Law of Dependent Origination
and non-living things.
Whenn a gintle warm, wind blows, the five pleasant-Khandha aggregates at places touched by
that wind are destroyed and the five unpleasant-Khandha aggregates appear. If that wind blows
longer stronger, the entire body changes. All the five aggregates have to bear the impact of
warmth. This is the persoanl experience of all beings and it is also noticeable, difficult and
profound. The transformation of matter, of the Elements and of the aggregates in the whole body
and falling ill by the gradual arising of the Element of Fire caused by just a whiff of wind are all
personally experienced by beings. Thus in this body, that which is pleasant, is impermanent and
is subject to decay by just a whiff of wind, so one has to fear wind also. Were the body as
permanent as diamond or a ruby, the dangers it has to face would all be pleasurable things.
The great ocean whose shores cannot be seen is like the long round of births. The many
hazards in the ocean are like all the dangers of this world. The mass of bubbles is like the human
Khandha. The man riding the bubble steed in the middle of the ocean is like those beings who
regard the impermanent Rūpakkhandha and the Nāmakkhandhas as the head, the limbs, the ears,
the eyes, the brain, the heart, the lungs, the liver, the ‘I’, etc. With these words, how Dukkha and
Anatta are conditioned by Dukkha is briefly shown here. Longer explanations on the subject may
be read in the New Paramattha Dipanī which expounds the Sańgaha Treatise, the Lakkhaṇa
Dipanī, the Vijjā Magga Dipanī and the Sattaṭhānakosalla Dipanī.
The fundamental Avijjā element called ‘foolishness’ in the world should be likened to a tiny
bubble or a dew drop and its Anicca, Dukkha and Anatta nature should be perceived. The
Vipassanā Insight which perceives thus is called Anicca Vijjā, Dukkha Vijjā and Anatta Vijjā. Of
the many kinds of Nāmas, if one is clearly comprehended, the remaining ones will also be
comprehended clearly as well. If the foolishness called Avijjā is comprehended clearly, all the
demeritorious Dhammas that arise and disintegrate together with Avijjā can be comprehended
clearly as well. If the group of demeritorious Dhammas are perceived, the group of meritorious
Dhammas are perceived, too. It is usual when one Dhamma is understood well, to understand all
other Dhammas, too, by and by. With respect to the Rūpadhammas also, if the Earth-Element of
hardness called Pathavī is clearly understood, the remaining Rūpas will be understood also.
For this reason, strive first of all to have a thorough knowledge of one of the Nāma elements
or of one of the Rūpa elements. When one is thoroughly grasped, all the rest will be understood.
All along the infinite round of births beings have pursued the path leading to the growth of
Avijjā, and not the path that leads to the thorough understanding of the nature of Avijjā. As a
result, they still remain, up to the present day, blind worldlings subject to rebirth in the Niraya
realms, rebirth as Petas (ever hungry beings), dogs, pigs, fowl, birds and other animals.

[ End of the section dealing briefly with the annihilation of the wounds of Avijjā that conceals
the Dukkha Saccā, the first of the eleven, twelve factors of the Paṭiccasamuppāda and the
methods for the exposition of Vijjāñāṇa].

Amplify, the remaining ten, eleven factors, viz. Sańkhāra, Viññāṇa etc., on the same lines as
in the case of the factors of Avijjā shown above. Here is a brief exposition.

Sańkhāra: Sańkhāra means good and bad deeds, or wise and unwise deeds Jone in the world.
The fundamental or primary element is the Kusala Cetanā (volitional, intention) and the Akusala
Cetanā. Of the two, the Kusala Cetanā is of various types. There are the Kusala Cetanās that arise
 Paṭiccasamuppāda Dīpanī
in association with alms-giving (Dāna), that arise in association with Insight Meditation
(Bhāvanā), that arise in association with wholesome plans or with unwholesome plans and so
forth. When there are the necessary conditions for doing a deed of alms-giving, it arises in
association with them and when those conditions pass away, all of it also ceases and another kind
of Cetanā Sańkhāra arises. Perceive the nature of the element of the incidental Paṭiccasamuppāda
by breaking it into *** component parts and pieces. Do not misconceive it superficially as ‘so-
and-so gives alms” or “I give alms” and thus see it within the limited scope of Sakkāyadiṭṭhi. The
genuine deed of Dāna is the Cetanā Āgantu Dhamma. If it is the Āgantu incidental Dhamma that
arises in the mind-clear-sensitive-matter when the necessary conditions prevail to cause Dāna
like the image of the face that appears in the mirror on the coming into contact of the face and
the mirror. Understand also the way it ceases and disappears.
With respect to Anicca, Dukkha and Anatta, understand them as in the example of the bubble
raft. As regards Sīlakusala (good deed of morality), Uposatha Kusala (the keeping of eight
precept on Buddhist Sabbath days), the Kusala (merit) of becoming a recluse or a Bhikkhu,
Kasiṇa Bhāvāna which is Vattanissita, leaving aside the structure of Vijjābhāvanā, Brahmavihāra
Bhāvanā, Rūpa and Arūpa and Jhāna Kusala should be understood as for Dānakusala Sańkhāra.
There are various types of Akusala Cetanā, such as that which arises in association with the
taking of life (Pāṇātipāta), in association with taking of things not given to one (Adinnādāna), in
association with wholesome or unwholesome plans and so forth. Opportunities for Avijjā should
be amplified as Already explained. Avijjā is the element that urges or incites and Cetanā is the
element that strives, and makes the effort. In the example of the execution of thieves and robbers
by the sovereign, Avijjā may be likened to the sovereign who gives the execution order and
Cetanā to the executioner who carries out the order. In like manner, differentiate Avijjā and
Cetanā Sańkhāra in the Akusala Dhammas.
The Vitakka, Vicāra and Vīriya group Desa, māna and Diṭṭhi group, Saddhā, Paññā, etc. group
of Dhammas are all included in Cetanā. The role played by the element of Āgantuka Sańkhāra in
the world is very great indeed. All physical, verbal and mental deeds, expressions, joys, sorrows,
etc. in the Apāya realms (nether regions), human world, Deva and Brahmā realms are Cetanā
Sańkhāra deeds. There are countless Sakkāya Diṭṭhi acts of attachment to Cetanā Sańkhāra, such
as so-and-so did that, so-and-so said that, so-and-so thought that, so-and-so gave alms, so-and-so
kept the Sabbath, so-and-so killed the hen so-and-so killed the pig, so-and-so came. Avijjā acts
are also countless. Those countless acts are included in every Physical, verbal and mental deed.
If the Cetanā can be discriminatively perceived at any point as an incidental element of the
Paṭiccasamuppāda, all will be perceived. The characteristic of the Sańkhāra which misconceives
the Elements as individuals or beings is the Avijjā darkness of enormous depth and magnitude. It
is extremely difficult to perceive this incidental element as it really is, and to perceive the acts of
Alms-Giving, of Morality and of Insight-Meditation as Dukkha. It has already been explained in
this book whether or not the Dukkha of Dāna, Sīla and Bhāvanā deeds are the straight path to
liberation from ageing and death (Jarā Maraṇa), whether or not it is the straight path leading to
the diminishing of Avijjā day by day, month by month, years by year.
To give an example, in this world cultivation is done by hard labour to be free from the
undesirable Dukkha and to enjoy the Sukha (happiness) that is desirable. Here the undeserable
Dukkha means the group of Dukkhas that will be experienced when there is no paddy, no rice, no
property or no wealth. The Sukha that is desirable means the happiness that will come when on is
well supplied with paddy, rice, property or wealth. As paddy and rice are impermanent (Anicca
 Manual of the Law of Dependent Origination
Dhammas), a farmer can only get a year’s supply by working hard for the whole rainy season
and only then is he free from the undesirable Dukkha but only for a year. When the next year
comes, he has to work again and to go on working each year until he dies. If he is reborn in a
farmers family again, he has to go on in the same way until the end of his life. If he has to go on
like that in future existences too, there is little likelihood of the end of his Dukkha of cultivate in
having to the land for countless existences, countless world cycles in the infinite round of births.
Why is this so? Because the paddy and rice produced by farming are not permanent by nature.
The stock is diminished by daily consumption. The farmer has done this cultivation work in his
past existences in the round of births and has to do it still in this present existence. If he has to go
on doing it in future existences, too, there is no guarantee that after so many more existences or
world cycles the paddy will become a permanent thing (Nicca). There is no guarantee that he can
retire and live on a pension for so many world cycles. In each existence he cannot live on the
stock produced by one years work for nine or ten years. There is no promise or guarantee of any
kind that he works steadfastly for so many years, existences or world cycles, he can retire and
can be free from the Dukkha invoioed in farming, forever.
It is the work of earning just one meal only in the endless round of births. Although, a farmer
might produce a million baskets of paddy in one year, as it is impermanent by nature, it is purely
a work of Dukkha. Perceive every kind of worldly work in this way. The deeds of Dāna, Sīla and
Bhāvanā and Jhāna are all of an identical nature to the cultivation work. As such deeds will result
in rebirth in the human world, the Deva or Brahmā realms which are impermanent, they are not
conducive to the attainment of liberation from the Sańkhāra Dukkha of alms-giving, of keeping
the Sabbath and of Insight-Meditation. Although Sīla-Bhāvanā is mentioned here, the Sīla-
Bhāvānā, practised in this present existence when the Teaching of the Buddha is still prevalent,
which is fundamental to the development of Vijjāñāṇa in order to diminish Avijjā day by day,
month by month, year by year, should be excluded. In respect of Dāna, the kind of Dāna done for
the sake of Cāgānussatibhāvanā which is subsidiary to the Bhāvanā practice should be excluded.
To state it in another way by an example confined to only one existence, let us say there are
three types of work: that which earns for one day’s labour just enough for one day’s living
expenses, that which earns for one day’s labour, just enough for three years’ living expenses,
and that which earns for one day’s labour a hundred thousand pieces of gold making one rich
and free from such work for the rest of one’s life. Of these three, the work that earns just
enough for one day is the Dukkha from which one cannot get free of every day. The work that
earns one enough for three years is the Dukkha that compel one to go back to work once every
three years. Only the third kind of work of one day’s labour frees a man for the rest of nis life
from such work. No matter how hard he might have to work for that one day that work is
called Sukha work. The Dāna, Sīla and Bhāvanā deeds that result in impermanent human or
Deva existences are like the work that earns just enough for one day. The Bhāvanā deeds that
result in Brahmā existences are like the work that earns enough for three years. The Bhāvanā
deeds that result in the diminishing of Avijjā day by day are like the third kind of work that
frees one from such Dukkha in the future.
The Essential Point: Practising Dāna, Sīla and Bhāvanā, becoming a recluse or a Bhikkhu are
all Dukkha. However, if one strives earnestly for one day, one month, one year, or one existence,
one becomes totally free from having to do such deeds any longer one is free for ever by just
striving earnestly once. By striving conscuntiously for one existence, one is free from the
Dukkha of having to do such deeds and other kinds of work for countless future existences.
 Paṭiccasamuppāda Dīpanī
When the Dukkha of doing this deed of merit in the present existence is reckoned together with
the countless pleasant existence to be had in the future, the present Dukkha of this unpleasant
existence becomes a Sukha existence. The foregoing words stress the fact that the insignificant
little (lit. just for one meal) deeds of Dāna, Sīla and Bhāvanā done in the infinite round of births
are really Dukkha. It should be noted that the deeds of Dāna, sīla and Bhāvanā done in past
existences as well as those that will be done in future existences are also really Dukkha if they
are done in the interests of Avijjā and of ageing and death (Jarā Maraṇa).
All these are explained here for the benefit of those who have the basic Wisdom and
intelligence to enable them to practise Insight development (Bhāvanā) and (the right) perception
of phenomena to diminish Avijjā day by day in this very existence. Those who are devoid of such
basic Wisdom and intelligence should, by laying the foundation of Dāna and Sīla in this
existence, acquire successive rebirths in the human world and the Deva realms and should
continue to strive therefrom for higher achievements. They should also strive to practise Dāna
and Sīla, (not aiming at the attainment of human and celestial pleasures) that will amount to
Vivaṭṭa nissita, and Insight Meditation to the best of their ability with the hope that the Avijjā
element in them will have been totally got rid of, when they again come across the time of the
Teaching of Buddha in their Subsequent rounds of births.

[ This deals with the nature of the Dukkha Saccā of the factor of Sańkhāra, out of the twelve
factors (of the Paṭiccasamuppāda) ].

The remaining factors have already clearly been explained in the exposition of the verses on
the different factors. When the shapes and appearances taken to be individuals and beings in their
respective worlds and their wholesome and unwholesome behaviour, actions, thoughts and other
deeds are analysed by Wisdom (Vijjāñāṇa), it will be found that they are really nothing but the
twelve kinds of Elements. If these twelve elements are comprehended well, it is plain from the
point of view of the Elements that there are no such things as men, Devas, Brāhmās, beings, and
individuals.
No beings, Only Elements. From the point of view of the Elements, there is the separate and
distinct Element of Earth, the separate and distinct Element of Water, the separate and distinct
Element of Fire, the separate and distinct Element of Wind, the separate and distinct Element of
Viññāṇa called mind, etc. In this way there are also the separate and distinct Paramatta Dhamma
Elements. There is, however, no separate and distinct element of Individuality or being, or man,
or Deva, or Brāhma, or woman, or man, or I, or mee, or he, or she. There is only the element of
the foolish Avijjā. Moreover is no element of the foolish individual, or being, or man or Deva.
Among human beings, different names are given to each one. One may be called “Tissa” but
there is no actual Tissa Element. One may be called “Phussa” but there is no actual Phussa
element. One may call a thing a head but there is actually no head element. There is no such
thing as the hair element. Proceed in this way when analysing all things. Only the Elements
really exist. That which is not an Element does not really exist. Because of the deceptive
perception of Citta Viññāṇa, what does not really exist seems to exist; what is not right is thought
to be right. Because of the concealment of the true nature of things by Avijjā (ignorance), beings
do not know or see the Elements as they are. Forms and shapes, growth, development, increase,
decrease, movement, cold, heat, and all other happenings are merely functary of the Elements.
Each Element has its respective function. There is not a single act attributable to an individual or
 Manual of the Law of Dependent Origination
the beings.
As this should be understood well it is repeated again and again. If the difference in the
Elements cannot be perceived discriminatively, then the misconception that an individual exists
or a being exists will not disappear. If this misconception does not disappear, even though the
Paṭiccasamuppāda Doctrine is expounded to a person, he will not have the Wisdom to grasp the
Doctrine at all. Only when a person is able to comprehend the Elements including the subtle
ones, as they really are will he have the Wisdom to comprehend the Doctrine.

[ The Buddha teaches by this discourse that there is no individual or being. In the infinite
round of births (Anamatagga Saṃsarā), countless universes (Cakkavaļa Ananta) and countless
world-cyeles (Kappa Ananta), only twelve Elements, such as Avijjā, Sańkhāra, Viññāṇa, Nāma,
Rūpa, Saļāyatana, etc., belong to Saṃsarā and are what become the Human, Deva and Brāhma
Khandhas ].

As shown by the Buddha in this way, such acts should be understood thus. When someone
behaves towards you in an improper and disrespectful manner before you become angry, you
should contemplate thus: “Why do I get angry? Who is the culprit?” The Dosa (anger) Element is
included in the factor of Sańkhāra, among the twelve factors (of the Paṭiccasamuppāda) and the
Buddha taught: “Avijjāpaccayā Sańkhāra”. You should understand that it is really because of
there being Avijjā in you that you become angry, and that the real culprit is Avijjā. Do not blame
anyone else or causing you to become angry; do not make accusations wrongly. To give an
example, a man has a festering sore that exudes a pungent smell, and the man has a fever. The
real culprit that causes the fever is the infected sore. And on that should the blame be put. The
person who bears the pungent smell is not the real culprit and he should not be blamed.
Heaping the blame on the person who bears the pungent smell is not the way to heal the sore.
Only blaming the bacteria infected sore is the right thing to do. When the blame is put on the
sore, the man will then take the proper medicine with a vengeance to heal it. When he has no
sore, the pungent smell will cause no harm to him. For this reason, it should be understood that
the pungent smell is not the real culprit. As the man has the sore, even though there is no pungent
smell, he is not free from the various kinds of Dukkha arising from the sore. The bad smell is,
therefore, not the primary or the real culprit. Understand all other matters as in this example. It
should be understood, correctly that “because of the presence of the sore of Avijjā in me, the
fever of Dosa Sańkhāra arises in me”. When the sound of unplesant words causes the arising of
anger (Dosa), when (an unpleasant) smell, (an unpleasant) taste, (an unpleasant) touch, or (an
unpleasant) idea causes anger in a person, it should be understood in like manner. When an
unpleasant sight is seen and an unpleasant feeling of distress (Domanassa Vedanā) arises, the
person who is the cause of the unpleasant sight should not be blamed as the culprit. The Buddha
teaches “Phassapaccayā Vedanā”. [ Phassa conditions the arising of Vedanā ].
The Phassa lying in oneself is the real culprit. It will only be proper to put the blame on the
Phassa lying in oneself when the feeling of distress arises on hearing of the sound of words, on
smelling a smell, on tasting a taste, on thinking of an idea or on the arising of all kinds of
unpleasant painful feelings within and without one’s body. Understand the remaining
Paṭiccasamuppāda factors in the same way. This is the main essence of the Teaching (Desanā)
that begins with the words “Avijjāpaccayā Sańkhāra” which discloses the pure nature of the
Elements (Dhātus) and the Dhamma.
 Paṭiccasamuppāda Dīpanī

[ The above section briefly deals with the way to annihilate the Avijjā darkness Element which
conceals the Eleven factors of the Paṭiccasamuppāda called Dukkha Saccā and the way to reveal
Vijjāñāṇa in Dukkha Saccā ].

When the Avijjā that covers (conceals) the Dukkha Saccā diminishes day by day, the Avijjā
covering (concealing) the Samudaya Saccā (the Cause of Dukkha), the Nirodhā Saccā (the
Cessation of Dukkha) and the Magga Saccā (the Path leading to the Cessation of Dukkha) also
diminishes day by day. No separate effort is needed for (the eradication of) there three kinds of
Avijjā.
Example. A man marries a woman who is very pretty but is of a very bad character. He
adores her but she makes him work like a slave. She squanders much of his wealth and property
and has illicit affairs with many other men and is always Plotting to kill her husband. The
husband is entirely ignorant of his wife’s heinous character and never suspects her. Her beauty
has made him completely bling. When those in the know warn him, he does not believe them. He
believes only the words of his wife. He is exhausted by the arduous task of earning wealth. His
wife wishes him to fall down dead from over-work. In the course of time, when those who see
and hear inform him with concrete evidence and proof, he gradually begins to discover his wife’s
true character. When he gives the matter his especial attention from then onwards, he comes to
know about one-tenth of her character.
Then he knows two-tenths, three-tenths, four-tenths, half, six-tenths, seven-tenths, eight-
tenths, nine-tenths and finally the whole of her character and then begins to fear for his life. The
awareness of her true character and the waning of his love for her take place simultaneously. He
realizes: “My wife is my Dukkha” and this realization is coupled with the knowledge: “To get
free from this wife of mine would be my ‘Sukha’.” The knowledge: “Adoring this wife of mine
is the way to Dukkha’ is immediately accompanied by the knowledge: ‘Seeing the disadvantages
in such a union and ceasing to feel of any affection for her are the way to Sukha’. Nāmarūpa, one
of the factors of the Paṭiccasamuppāda, which has been one’s Khandha in the infinite round of
births (Anamatagga Saṃsarā) is like that man’s wife. Hearing the Teaching of the Sabbaññuta
Buddha are perceiving the Anicca (impermanence), Dukkha (pain and suffering) and the Anatta
(non-self) nature, the incidental (Āgantu) and the Paṭiccasamuppāda nature, of one of the factors
is like the man’s seeing and his realization of the faults of his wife. Such a realization is
Sammādiṭṭhi Magga, (the Right-View of the Noble Eight-fold path). The knowledge arises that it
is the liberation from Vaṭṭa Dukkha (the round of ills and sufferings). The Avijjā that conceals
that factor diminishes by and by. The ‘I’ that craves for that factor also disappears gradually. The
Vijjāñāṇa that the misconception ‘I’, ‘me’ is really the path to Dukka also arises. The knowledge
also arises that this is the diminishing of Avijjā covering Samudaya Saccā (the Cause of
Dukkha), and that the gradual dwindling of the misconception of ‘I’, Avijjā, and the clinging to
‘I’, craving (Taṇhā) is for (the arising of) Nirodhā Saccā (the Cessation of Dukkha). This is the
Cessation of the Avijjā comprising Nirodhā Saccā.
The knowledge that only the Sammādiṭṭhi Vijjāñāṇa (Knowledge of the Right-View) that
comprehends the Nāma and Rūpa Dhammas is the right way to get free from the Vaṭṭadukkha
(round of ills and sufferings), such as Avijjā and so forth, also arises. This is the cessation of
Avijjā covering Magga Saccā (the Path leading to the Cessation of Dukkha). The essential point
to be recognized here is that when the knowledge that clearly comprehends the Avijjā Dhātu, the
 Manual of the Law of Dependent Origination
Paṭiccasamuppāda Dhamma is attained, the Sakkāyadiṭṭhi that misconceives Avijjā as ‘I’, the ‘I’
is extinguished (neutralized). When the knowledge which perceives Avijjā as Anicca, Dukkha
and Anatta is attained, craving (Taṇhā) for Avijjā is extinguished. This is for the attainment of
Nirodhā Saccā. The knowledge that perceives is for the attainment of Magga Saccā. It should
also be understood (from the above) that when a clear comprehension of a Dhātu, e.g. the
Sańkhāra Viññāṇa Dhātu, is attained, the cessation of the Avijjā covering all the Four Saccās is
also achieved.

[ The above shows that by the eradication of the Avijjā covering the Dukkha Saccā, the Avijjā
covering the remaining three Saccās is also eradicated at the same time ].

Nibbāna Dhātu: The explanation of the statement that “Nibbāna is the one and the only place
(where the sum-total of Dukkha ceases” according to the discourse beginning with the words
“Avijjāya Tveva Aseva Viraghanirodhā Sańkhāra Nirodho ....” will be resumed here. The wish of
an Anāgamī (a never returner, one who has attained the third Magga) and Arahats (who have
attained all the four Maggas and complete liberation from all Dukkhas) is of one kind and the
wish of the drunkards and opium-addicts is of a different kind. For example when it is heard that
there is a remote large forest or a great mountain that is very peaceful and pleasant, the Anāgamīs
and Arahats are highly delighted and desire to proceed there at once. When they arrive there,
they are happy and do not want to leave it. When the drunkards and opium-addicts hear these
words, they might scold saying: “You speak of unpleasant things as pleasant. What goodness is
to be found in the solitude of remote forests and mountains? It will be dreadful, dangerous and
dull.”
Besides, when it is heard, “In such-and-such a town or village, there are festivities and
entertainments day and night and clothes, eatables and other enjoyments are plentiful”, the
Anāgāmīs and the Arahats think them to be dreadful, dangerous and dull things. When however
the drunkards and opium-addicts hear of them, they want to go there at once. Why is there such a
difference in attitude? There is such a difference because of the difference in their attitudes of
mind. The mind of the Anāgamīs and the Arahats is dominated by Nikkhama Dhātu (the desire to
give up the worldly life in order to devote oneself to the ascetic life). The nature of this element
is to loathe all objects of greed. When they bear the word ‘Sukha’ (happiness) they listen to it
with a Nikkhama attitude; and when it is heard in association with the object of greed, they will
not listen to it. They are happy to hear only words that have nothing to do with the object of
greed (Lobha Ārammaṇa). The minds of the drunkards however, are dominated by craving,
which loathes solitude and is much wearied by it.
The drunkards and opium-addicts listen to the word, “happiness” with the ear of craving, and
their ears and hearts are delighted to hear of it only in association with objects of greed. They
resent hearing that solitude is happiness. Nibbāna is the incomparable and most peaceful Suññata
(empty, void) Dhātu (element). Therefore, the word “Nibbāna” should be listened to with the ear
of Nikkhama Dhātu, not with the ear of Taṇhā Dhātu There are certain people who believe that
individuals and beings really exist; they doo not believe in their non-existence. These people do
not like to hear the word “Nibbāna”. Leaving aside, the common man or Deva, even the King of
the Brahmās named Baka, on hearing the word “Nibbāna” said to the Buddha,

“Tūccha Kaññeva Ahosi;

 Paṭiccasamuppāda Dīpanī
Ritta Kaññeva Ahosi;
Niratta Kaññeva Ahosi.”

Meaning: Teva = of Samaṇa Gotama; Nibbānaṃ = Nibbāna; Tuccha Kaññeva = nothing but
empty and vain; Ahosi = to be. Ritta Kaññeva = nothing to be found in it and only Abhāva (non-
existent); Ahosi = to be. Niratta Kaññeva = devoid of even a slight trace of Sukha but merely;
Nirattaka; Ahosi = to be.
The preacher was the Noble Buddha himself and the listener was the King of the Brahmās. In
spite of this, because of the belief that individuals and beings exist in reality and thinking that
Nibbāna is Tuccha (vain) the Brahmā King argued in reply to the words of the Buddha, not using
the words of ordinary preachers like you and me of today. Even in the intellect of the very
powerful Brahma King, Nibbāna is vain and non-existent, not to say of the intellect of ordinary
men of today who are the slaves to the Kilesas (moral defilements). There are some preachers
who think Nibbāna to be vain and non-existent like Baka Brahmā and teach a new Nibbāna (of
their own creation) and some people seem to think them to be right.
We, on our part, will expound on Nibbāna strictly in accordance with the original text of the
Paṭiccasamuppāda Discourse, viz. “Avijjāya Tveva Asesa Virāga Nirodhā Sańkhāra Nirodho...
(p)... Eva Me Tassa Kevalassa Dukkhakkhadhassa Nirodho Hoti”. In the infinite rounds of births
(Anamatagga saṃsarā), considering according to the Elements, there is not even an atom of
individuals, beings, Brahmās, Devas, man, I, he, man, woman, etc.,. There are only masses or
groups of Elements, such as Avijjā, Sańkhāra, and so forth. Nibbāna, too, is really an Element
and a Dhamma. It is a kind of Element like Avijjā, etc. Contemplate “Evametassa Kevalassa
Dukkhakkhandhassa Samudayo Hoti”.
It means the cessation, the eradication and the end of the kind of Dukkhakkhandha Elements
that are constantly arising. The Anuloma Paṭiccasamuppāda Doctrine of the Order of Arising,
beginning with the words, “Avijjāpaccayā Sańkhāra is the discourse that shows the cycle of of
the Elements such as Avijjā and so forth in the course of the Saṃsarā. The Paṭiloma
Paṭiccasamuppāda Doctrine of the Order of Cessation beginning with the words, ‘Avijjāya Tveva
Asesa Virāganirodhā’ deals with the cutting off and the cessation of the cycle of the Elements,
such as Avijjā and so forth.

Question: As there are only two ways alternatives-either going round the cycle of Saṃsarā
and or cutting off the cycle. If it is not cut off, the cycle continus going round. If the cycle does
not go round, it is cut off. Which do you prefer the going round of the cycle or its cutting off?

Answer: Suppose it is said that one neither likes the going round of the cycle nor its mere
cutting off, but likes to have the cycle cut off and the going round stopped but to bank also enjoy
constant happiness of mind and body. Mind is Viññāṇa and body is Nāma Rūpa. They are really
Elements that go round in the cycle. They really must go round in the cycle even though they do
not want to.

Question: Then, suppose it is said that one wants to go on enjoying constant happiness
without having mind and body. When however no mind exists, there can be nothing to enjoy
happiness with. Enjoyment is nothing but Sukha and Somanassa Vedanā (feeling). When there is
enjoyment, therefore, there is feeling (Vedanā). It is really an element that goes round in the
 Manual of the Law of Dependent Origination
cycle. Why does one not like the mere cutting off of the cycle?

Answer: The mere cutting off of the cycle is Tuccha, Abhāva (non-existence). It is therefore
not liked. It is the kind of belief held by Baka Brahmā.

Question: Have you ever heard of ‘Suññata Nibbāna’?

Answer: Suññaṃ/Suññata (they have the same meaning). Suññaṃ = devoid of; Suññata =
devoid of, as it is Suñña Dhamma, it is thought to be Tuccha, that is empty/vain. It is thought to
be Abhāva, that is non-existence/absence. If Tuccha Abhāva is not liked, Suññata will also not be
liked. Only the Samudaya kind of existence, thich keeps arising and has visible appearance and
shape, will be liked.

The especial characteristics of Tuccha and Suññata are: the absence or being void of
Dhammas of the Samudaya kind is called Suññata; it is an attribute of Nibbāna. Being devoid of
any noble quality is called Tuccha. The cutting off and the cessation of the cycle of Saṃsarā is
not the Tuccha of innumerable noble qualities. It is, however, Suññata because of the absence of
the Samudaya kind of Dhammas, such as Avijjā. The innumerable noble qualities (of Nibbāna)
will be explained later.
Abhāva is non-existence and absence. Bhāva is existence. There is also the Abhāva which is
entirely a designation and which really does not exist. The holders believes in the Sassatadiṭṭhis
(those who hold the view that the Loka as well as Atta is eternal) believe that Citta Dhamma
(mind) is permanent (Nicca). That Nicca is of the nature that entirely does not exist. In the
infinite rounds of births, there never has been a permanent Citta (mind). For Nāma Dhamma, an
Arūpa being (Brahmā) is Bhāva; for Rūpa Dhamma, he is Abhāva. For Rūpa Dhamma, an
Asaññasa being (Brahmā) is Bhāva; for nāma Dhamma, he is Abhāva. There are such Abhāvas.
There is really the cessation of Sańkhāra as said in ‘Avijjānirodhā Sańkhāra Nirodho .......” Say
the same regarding the cessation of Lobha, the cessation of Dosa and so forth.
That cessation is really Bhāva, not Abhāva. If there were no such cessation, however much
Vijjāñāṇa (knowledge) might be cultivated to cause the cessation of Avijjā, no cessation of Avijjā
could come about. It is however, not so. When Vijjāñāṇa is attained by practice, Avijjā really
ceases. Regarding the cessation of Avijjā according to “Avijjā Nirodhā” it should be understood
to be Bhāva that really takes place. For the being in the Arūpa plane (brahmā plane of existence
where beings have only mind but no body), it is Bhāva because the being has Nāma (mind). As
the being has no Rūpa (body), it is Abhāva. In the same manner, the cessation of Avijjā is Bhāva
as there really is cessation. Due to the absence of Avijjā, it is Abhāva. Regarding the statement “it
is not liked because it is an Abhāva”, as the cutting off and the cessation of the cyycle of Saṃsarā
is devoid of any material substance, it is called Abhāva.
Cessation really takes place:- As there really is cessation, there have been Buddhas,
Paccekabuddhas and Arahats in the infinite cyeles of Saṃsarā. Supposing the cessation of Avijjā
is not the Bhāva that really exists and is merely some designation (Vohāra) like clinging to a
wrong view, however much and however long beings strive and practise for the achievement of
the perfections (Pāramīs), there could be no Buddhas, no Paccekabuddhas, no Arahats and no
Ariyas. (From this) it is therefore clear that there is cessation and there is Bhāva. It is not just
some designation; it is a natural element, a Paramattha Sabhāva Dhātu cessation, according to the
 Paṭiccasamuppāda Dīpanī
Discourse “Evametassa Kevalassa Dukkhakkhandhassa Nirodho Hoti” is the Abhāva of the
masses of Dukkha and fires of Dukkha.

The Cessation of Existence is a great Refuge: Now how the Cessation called Bhāva is a great
refuge will be explained. The masses of Akusala (demeritorious) Dhammas, one thousand and
five hundred Kilesa (moral defilements) Dhammas headed by Avijjā, lie within each being.
Supposing that cessation is not a natural Element like the Paramattha Dhamma, but is merely
some designation (Vohāra), however well he might practise, abeing will not experience even for
the blink of an eye the cessation of the Kilesa Dhammas (moral defilements) within him. The
Kilesas will constantly keep arising like the flowing of the current in a river. There will be no
chance for the arising of Kusala Citta (the meritorious mind) even for the blink of an eye. If that
be so, there would not be even a single human being, a single Deva or a single Brahmā. All
would be in Apāya (nether worlds) beings. The chances for becoming a Buddha, a
Paccekabuddha or an Ariya would be quite remote.
It is, however, not so. Since cessation of a Kilesa is a natural Dhamma that really exists,
beings strive, taking advantage of the momentary cessation of a Kilesa, to find ways to be reborn
as a Man or a Deva, or a Brahmā. They strive, taking advantage of the momentary cessation of a
Kilesa, to find ways to become an Ariya, a Paccekabuddha, or a Sabbaññuta Buddha. As such
cessation evidently exists, there are beings in the world called Men, Devas, Brahmās, Buddhas,
Paccekabuddhas and Ariyas. The above shows that for beings who are filled with a thousand and
five hundred Kilesa Dhammas, the cessation of the Kilesas is their great refuge. In like manner,
there are the prevalence of eye diseases and the cessation of eye diseases in the world. To a
person who has an eye disease, the cessation (I.e. the cure) of that eye disease is his refuge.
The treatment of sores is a useful example too because there really and evidently exists the
cessation (the healing) of sores. If there were no cessation (healing) of sores, treatment would be
of no purpose use or at all. If the sore can be healed without treatment, no treatment need be
given. Therefore, for a man who has sore eyes, the healing of those sore eyes is his real refuge. In
like manner, understand the cessation (the cure) of the ninety-six kinds of diseases in the world.
These suggestions should be enough to bring home the fact that in the round of births of each
being who is filled with a thousand and five hundred Kilesa Dhammas and beset with ninety-six
kinds of diseases, one has a refuge because there is the cessation of the different Dhammas. If
there were no such cessation, thhere would be no refuge at all. From this it should also be clear
that such Nirodhās and Abhāvas have innumerable noble attributes.
Nirodhā Abhāva: Now the Nirodhā Abhāva which is the Asańkhāta (unconditioned, an
attribute of Nibbāna) will be separately dealt with. Let us say there is an iron mechanical- wheel
of a height of one hundred yojanas and underneath this wheel lies an ocean filled with flaming
hot molten iron. The wheel is ******** fifty yojanas down in the ocean. It always keeps turning
but makes only one round in two hundred years. There are a countless number of beings who
have tied themselves with ropes to the wheel and are riding around on it, whether it is turning
immersed in the flaming hot molten iron or it is turning above the ocean. Those who are
immersed come to the surface in a hundred years and those who are above the ocean level are
immersed in a hundred years. Those whose turn it is to ride on the wheel above the ocean are
filled with immense joy and those whose turn it is to be immersed in the flaming hot molten iron
are burnt and reduced to flaming embers.
The round of births (Saṃsarā) mentioned in the discourse beginning with the words
 Manual of the Law of Dependent Origination
“Avijjāpaccayā Sańkhāra” is like that iron wheel in the example. The happy planes of existence
(Sugati Bhūmis) are like the beings riding in the upperfifty yojanas of the wheel and four gether
regions (Apāyas) are like the beings riding in the lower fifty yojanas of the wheel. The
worldlings are like beings riding round on the wheel. Avijjā and Taṇhā together with the
Sakkāyadiṭṭhi which misconceives the Elements as ‘I’ ‘Me’, are like the ropes that tie the beings
to the wheel. Those beings riding above the ocean get nearer and nearer, day by day to the time
for their immersion. Those beings immersed get nearer and nearer, day by day to the time of
reaching the surface. In like manner, in the rounds of births, those worldlings who are having
their turn in the human world, Deva or Brahmā realms get nearer and nearer to their turn to go to
the nether regions (Apāya) day by day.
A worldling might have the chance to continue to dwell in the happy planes of existence
(Sugati Bhūmis) for one hundred or one thousand more existences by the force of great deeds of
merit done in the present existence but the nearness of his turn to go to the nether regions
(Apāya) still remains. It is because of the Sakkāyadiṭṭhi that still lies within his heart (mind), that
the door to Apāya still remains wide open for him and his name has not yet been erased from the
list of those bound for the Apāya realm. In a similar manner, a worldling who has fallen into the
Apāya realm has to remain there for one hundred, one thousand or ten thousand existences more,
but the proximity of the chance to get back to the happy planes is still there. It is because there is
the chance for his deeds of merit to bear fruit. However, the number of beings who continue to
dwell for many existences in the happy planes is extremely low, and may be not even one in a
thousand or ten thousand. Once beings fall into the Apāya realm, most of them continue to be
reborn in the various Nirayas realms and in the Peta and Tiracchana worlds.
(Why is this so?) It is so because in a great many of their existences and world cycles, beings
have done foolish, evil and demeritorious deeds and each of them has accumulated the negative
merit of countless Aparāpariya acts that make one liable to fall into the Apāya realm. So when
once they fall into the Apāya realm for having done small deeds of Abhijjā (covetousness),
Vyāpāda (ill-will) and their term in the Apāya realm on that account ends, other past deeds of
demerit bear fruit and they have to continue to remain there. According to the Sammohavinodanī
Aṭṭhakathā, there are countless such beings who will attain their release only at the dissolution of
a world cycle (Kappa).

The Number of Beings on the Whole of the Jambudipa Island is

Insignificant Compared to Termite and Ant Population.

The Buddha teaches that only those who think meritorious thoughts in their dying moments
are reborn in the happy planes after their death. So think of what little chance beings in the
Apāya realm have for thinking of meritorious thoughts. It is, therefore, very difficult for a being
who has once fallen into the Apāya realm to return to a happy plane. When the number of all
people in the whole of the Jambudipa. Island is now counted, it will fall far short of the number
of termites in any one place. If all the Devas in the six Devas realms are counted, their number
will not come up to the number of termites inhabiting a hill. If all the Brahmās in the twenty
Brahmā realms are counted, their number will fall short of the number of ants inhabiting a hill.
Besides termites and ants, there are uncountable land creatures, not to mention those creatures
living in water.
 Paṭiccasamuppāda Dīpanī
The total number of beings in the human world, the six Deva realms and twenty Brahmā
realms will not add up to the number of ants in Burma. Thus the difference in the population of
beings in the happy planes of existence. (Sugati), and wretched Planes of existence (Duggati)
should be weighed. Once Buddha put some dust on his finger nail and asked the Bhikkhus, “O,
Bhikkhus! Which is greater, the great Earth, or the grains of dust on my finger-nail?” then he
said, “Out of the beings that have passed away, those reborn in the happy planes of existence are
very few in number; the number of those that are reborn in the nether regions is as great, indeed,
as the number of the grains of dust in the great Earth.” From this, it must be understood that that
number of beings suffering in the four Apāya regions exceed the number of beings in the twenty-
seven of happy planes, Human, Deva and Brahmā realms, by Asańkhyeyya (an incalculable
number) times, by ten times, by one hundred times, one thousand times, ten thousand times and
one hundred-thousand times (of Asańkhyeyya.)
As seen from this, leaving aside the Buddhas-to-be, Paccekabuddhas-to-be and Arahats-to-be,
the prospects for worldlings to attain the happy planes of existence are very, very few; for one
hundred or one thousand existences in Apāya, it is difficult for them to attain one existence in the
human world. For ten-thousand or one-hundred thousand existences in Apāya it will be difficult
for them to attain one existence in the Deva realm. This shows how difficult it is for a being who
has once fallen into the Apāya realm to get back to the happy planes of existence. There are
many chapters in the treatises devoted to the countless nirayas regions including on the eight
great Nirayas, the countless Peta and the countless Asūra they regions will not be dealt with here,
at length. The Buddha once said that even if he looked at the Niraya, Peta and Asura regions with
his perfect wisdom (Sabbaññutañāṇa) and preached on the great suffering of their inmates, for
the whole of his life, he would not be able to tell all. Thus it should be known from this how
small the number of worldlings in the Human world and Deva realms is and how comparatively
great and incalculable is the number of those in the Apāya realms; and that this is the case in very
world cycle.

Only the Attainment of the Cessation of Avijjā is the True Refuge

As there are few Dhammas concealing it, the wise and noble ones see the infinite (Ananta)
danger of the round of births and are terrified. When they look for the way of escape from it (the
infinite danger), they realize that there is no other way than to attain the cessation of Avijjā in
themselves. Supposing the cessation of Avijjā is not a Element that exists in reality and is just a
name or a designation, the efforts directed at it will be of no avail and there can be no real
cessation. If there is no cessation in reality, there is no chance to escape from the infinite danger
of Saṃsarā,If one strives camestly until he attains the total cessation of Avijjā, the cessation of
Avijjā will certainly come about and beings can get free from the infinite danger. The cessation
of Avijjā is the one and only refuge for the countless wise ones in the infinite rounds of births.
When in great fear of the infinite danger of Saṃsarā, beings look for refuge, there is only in
striving for the cessation of Avijjā. When they look for an asylum to escape from the infinite
danger of Saṃsarā, there is only the cessation of Avijjā. When they look for a sanctuary to escape
from the Niraya realms and other dangers, there is only the cessation of Avijjā. Among the
pleasures and luxuries of human beings, those of the universal monarch are the highest, but these
pleasures and luxuries are impermanent (Anicca Dhammas) and they are associated (linked) with
 Manual of the Law of Dependent Origination
the infinite danger of the Niraya realm, the infinite danger of (rebirth in) the Peta world, the
infinite danger of (rebirth in) the Asūra world, the infinite danger of (rebirth in) the Tiracchana
world. The cessation of Avijjā alone can extinguish all the infinite dangers of the Niraya realms,
all the infinite dangers of the Peta world, all the infinite dangers of the Asūra world, and all the
infinite dangers of the Tiracchana world.
The Sukha (happiness) of the cessation of Avijjā is, therefore, a countless number of times far
more noble than the Sukha of the universal monarch. In the same way the pleasures and luxuries
of Sakka, the King of the six Deva Realms, are eventually associated (lit. linked) with the infinite
dangers of the Niraya realms the infinite dangers of thhe Peta world, the infinite dangers of the
Asūra world and the infinite dangers of the Tiracchana world. The cessation of Avijjā can
extinguish all these infinite dangers. The Sukha of the attainment of the cessation of Avijjā is,
therefore, far more noble than the Sukha of Sakka, the King of the Six Deva Realms. The Sukha
(happiness) of the Brahmā King whose radiance can light up a thousand universes, of the
Brahmā King whose radiance can light up ten thousand universes, the Brahmā King whose
radiance can light up a hundred thousand universes, are ultimately also associated (lit. linked)
with the dangers of the Niraya realms, of the Peta world, of the Asura world, and of the
Tiracchana world.
The Sukha (happiness) of the cessation of Avijjā is, therefore, a countless number of times far
more noble than the Sukha of the Brahmās. However the Sukhas of the Universal Monarch, of
the Deva King, of Sukka have a time limit upon them. At the end of this time limit, each has to
pass away and his Khandha is dissolved and he is again reborn as a dog, pig, chicken, bird,
insect, etc. The cessation of Avijjā is however, from the time of its cessation stable and
permanent (Nicca); it will never be destroyed for any length of time (Anamatagga). Once Avijjā
has ceased it will never recur and the ills and suffering of thhe round of births will never occur
again. A being will never again be reborn as a dog, pig, chicken, bird, insect and so forth. He will
never again fall into the Niraya realms on the worlds of the Petas and the Asūras. As the Sukha
(happiness) of the Universal Monarch is beset with (lit. governed by) the danger of
impermanence (Anicca), it is (in reality) a Dukkha that is constantly subject to destruction by the
weapon of impermanence (Anicca). The cessation of Avijjā is the true Sukha that can eradicate
(lit., kill) the danger of impermanence (Anicca). The Sukha of the King of the Devas, Sakka and
the King of the Brahmās should be understood in the same way.
As already explained in the example of the drunkard, those who have passion in them, who
take delight in the Sukha (pleasures) of the Universal Monarch, think it to be (real) Sukha. As in
the example of the Anāgāmīs and the Arahats who are bent on renouncing the world and seeking
solitude (Nikkhamma), such pleasures are only to them, loathsome, repulsive, frightful and
dangerous. The putrid carcass of a dog is a great pleasure to vultures who like such rotten food.
To the golden Hainsa birds, however who like cleanliness, it is most disgusting.
The cemetery where human corpses are buried is a very delightful place for dogs, crows and
vultures which are fond of rotten things, but it is a very loathsome place for those who like
cleanliness. It is also like this example. The pleasures and luxuries of the universal monarch are
just the fuel and rubbish for the arising and burning of one thousand and five hundred Kilesa
(moral defilement) fires that include Avijjā, Taṇhā, Sakkāyadiṭṭhi and so on. Only the attainment
of the cessation of the Avijjā can put out and bring about the cessation of all the Kilesa fires. The
pleasures and luxuries of the Universal Monarch can cause the great growth of the disease of
hunger called Taṇhā (craving). The attainment of the cessation of Avijjā alone can bring about
 Paṭiccasamuppāda Dīpanī
the complete disappearance of the pain and the disease of hunger called Taṇhā.
Because they are the Hungry Ones. The existing beings, having contracted the pain and
disease of hunger called Taṇhā in their infinite rounds of births, they cannot, even when they are
now reborn at the time of the Buddha’s teaching, get over their hunger and thirst for sense
pleasures. The root of this pain and hunger is in Avijjā. The cessation of Avijjā can, therefore,
cure the pain of hunger. Elucidate in a similar manner regarding the Deva, Sakka and Brahmā
Sukhas. The written so far show the great importance of the Nirodhā (cessation) Dhamma called
Avijjā Nirodhā contained in the Paṭiccasamuppāda Doctrine in the Order of Cessation, viz.
“Avijjāya Tveva Asesa Virāga Nirodhā Sańkhāra Nirodho ...(p)... Evame Tassa Kevalassa
Dukkhakkhandhassa Nirodho Hoti”. They also show that it is a distinct Paramattha Dhamma;
that it is the incomparable, the really existing, and the highest and most perfect Sukha; that it is
replete with infinitely wonderful, marvellous and noble qualities of glory; and that it is the true
refuge, sanctuary and asylum of the noble and the wise who see the dangers of Saṃsarā.
As regards the quality of glory, those who have the Element of Taṇhā in them can only think
of, as in the example of the drunkard, the glory that delights Taṇhā (craving). And the glory that
delights Taṇhā is like golden mansions, golden palaces, gold spires, golden mountains seen in a
dream. The dreamer can only be happy for as long as the dream lasts. When the dream ends, all
these things at once disappear. In the same way, people talk highly of the glories before they
come face to face with the fire of Maraṇa (death). It is also like the magnificent funeral pyres for
the cremation of the remains of a Thera. They are nothing but fuel for the cremation fire but
people speak admirably of them before they are set on fire. Those who can see the danger of
Saṃsarā examine whether it is liberation and freedom from the impurities of the Kilesas (moral
defilements), whether it is the way to liberation and freedom, whether it is liberation and
freedom from the fires of ageing and death (Jarā Maraṇa), whether it is the way to liberation and
freedom, and only when they are certain that it is liberation and freedom, or the way to liberation
and freedom from these things, do they regard it as the quality of glory.
This fact will be clarified here. On seeing the Universal Monarch, the Taṇhā-addicts see only
his admirable magnificence and splendour and they want to be like that monarch. The wise
(those who have Paññā), however, see the burning fire and flames of the Kilesas (moral
defilements), the burning fire and flames of ageing and death (Jarā Maraṇa) and their link
(association) with the Apāya Bhūmis (nether regions). Understand the pleasures and luxuries of
the Devas and Brahmās in the same way. The Taṇhā-addicts see the Samudaya domain called the
growth (cause) of Dukkha that arises in accordance with “Evame Tassa Kevalassa
Dukkhakkhandhassa Samudayo Hoti” as wonderful and praiseworthy. (On the other hand) the
wise see the Nirodhā domain called the cessation of Dukkha in accordance with “Evame Tassa
Kevalassa Dukkhakkhandhassa Nirodho Hoti” as wonderful and praiseworthy. In what way do
they see it? As already shown above, each being has one thousand five hundred Kilesa (moral
defilement) Dhammas in him. Of these one thousand five hundred, even one Kilesa Dhamma can
cause a being to be immersed in the Four Apāyas realms continuously for the entire duration a
world cycle without having a chance to attain a happy (Sugati) existence.
Glory of the Nirodhā Element: Each being has in him one thousand and five hundred Kilesa
Dhammas, even one of which can keep him in the Apāya realms for a very long time without a
chance to get back to a happy (Sugati) existence. If he by himself had to suffer for all the one
thousand and five hundred, there would not be enough of him. Had he had a thousand four
hundred and ninety-nine deputies or substitutes to undergo the suffering in his place, it might
 Manual of the Law of Dependent Origination
have been some solace for him. As he had no deputies or substitutes, he had to bear the burden
by himself existence after existence. He had no chance to get free from the Apāyas realms for
world cycle and after world cycle. In spite of it, there is the happiness (Sukha) of the human
world and the Deva realms as the result of Tadańga Nirodhā (cessation by means of opposite
qualities). There is the happiness (Sukha) of twenty fralms of the Brahmās as the result of
Vikkhambhana Nirodhā. Because there is the cessation of Kilesa called Tadańga (momentary)
Nirodhā, beings have the chance to perform alms-giving (Dāna deeds) and observance of
precepts (Morality). Because there is the cessation of the Kilesas called Vikkhambhana (by
removal) Nirodha, beings have the chance to practise Insight Meditation morder to become
Brahmās.
Beings have the chance to attain perfections to become Buddhas, Paccekabuddhas, or the
Chief Disciples of the Buddhas. As there is the cessation of the Kilesa called Samuccheda (by
extiryation) Nirodhā, they have the chance to become Buddhas, Paccekabuddhas and Ariyā
Sāvakas. The attainment of Human happiness, Deva happiness, and Brahmā happiness, and of
Buddhahood, Paccekabuddhahood and Ariyāsāvakahood, etc. arise out of the cessation of the
Kilesas (moral defilements). If there were no element of cessation, that is Nirodhā, and there
were only Samudaya, the element that causes arising and growth, there would not be any chance
for the appearance of even one man, Deva or Brahmā, not to say of a Buddha, a Paccekabuddha
or an Ariyāsāvaka. These words show that all the qualities of glory in the human world and Deva
realms are the quality of glory of the Tadańga Nirodhā.
All the qualities of glory in the Brahmā world are also the qualities of glory of the
Vikkhambhana Nirodhā. The qualities of glory of the Buddhas-to-be, Paccekabuddhas-to-be, etc.
are the qualities of glory of those two Nirodhās. The qualities of glory of the Buddhas,
Paccekabuddhas and Ariyas are those of the Samuccheda- Nirodhā. The qualities of the glory of
Asańkhata nirodhā are obvious from the sayings of the present time: Only Nibbāna is happy;
only Nibbāna is noble, etc.; from the Prayers: May I attain Nibbāna; May I get to Nibbāna; May I
realize Nibbāna, etc.; from comparison with the sensual enjoyments of beings in the Human
world, and the Deva and Brahmā realms, the qualities of the glory of the element of Nirodhā
should be judged accordingly. It is like arriving at the conclusion concerning the importance of
the small Banyan tree seed by seeing the giant Banyan tree. The one and only victor over the
infinitely great Samudaya Element which the Buddha teaches as “Evametassa Kevalassa
Dukkhakkhandhassa Samudayo Hoti” is the Nirodhā element which the Buddha teaches as
“Evametassa ...(p)... Norodho Hoti”. Fire is the only victor over rubbish. Even though a rubbish
heap might be as big as a hill, when a single spark falls upon it, it is reduced to ashes quickly. As
in this example, only the Nirodhā Dhātu is the real victor of over the Samudaya Dhātu. The
Buddha, therefore, teaches -

“Samudayo Samudayoti Kho, Bhikkhave, Pubbe Ananussu

Tesu Dhammesu Ñāṇaṃ Udapādi, Vijjā Udāpādi, Āloko Udapādi.
Nirodho nirodhoti Kho Bhikkhave Pubbe Ananussu Tesu
Dhammesu Ñāṇaṃ Udapādi, Vijjā Udapādi, Āloko Udapādi.”

Meaning:
Bhikkhave = Bhikkhus; Pubbe = in the past; Ananussu Tesu = which have never been heard
of; Dhammesu = in the Four Noble Truths; Samudayo Samudayoti = called Samudaya,
 Paṭiccasamuppāda Dīpanī
Samudaya; Ñāṇaṃ = the knowledge that knows (insight); Me = to me, the Buddha; Udapādi =
appears clearly; Vijjā = the knowledge that enlightens; Udapādi = appears clearly; Āloko = the
light called knowledge; Udapādi = appears clearly.
Bhikkhave = Bhikkhus; Pubbe = in the past; Ananussu Tesu = which have never been heard
of; Dhammesu = in the Four Noble Truths; Nirodho Nirodhoti = called Nirodhā, nirodhā; Ñāṇaṃ
= the knowledge that knows (insight); Me = to me, the Buddha; Udapādi = appears clearly; Vijjā
= the knowledge that enlightens; Udapādi = appears clearly; Āloko = the light called knowledge;
Udapādi = appears clearly.
By seeing the becoming of Human beings, Deva beings and Brahmā beings in the successive
world cycles (Kappas) in the infinite rounds of births, the greatness of Tadańga Nirodhā and
Vikkhambhana Nirodhā elements should be understood. By seeing the becoming (arising) of
countless Buddhas, countless Paccekabuddhas and countless Ariya Sāvakas in the infinite round
of births, understand the greatness of Samuccheda Nirodhā and Nissarana (getting away, from
escape) Nirodhā elements. Suppose, as in the example of fire and rubbish, the Nirodhā element is
always the victor of over the Samudaya element, it should be very easy, indeed, for beings to be
liberated from the round of births (Saṃsarā). Then, if it were asked “Why have beings been
unable to get liberated and why have they been drifting along in the infinite course Saṃsarā?”,
the answer should be given by this example.
The Example of the Leper : There once was a man who had leprosy all over his body. There
was also an efficacious drug. If the leper would refrain from taking food that would worsen the
disease, keep away from pungent frying smells, and would take one grain of the drug each day
for three months, the disease would then be totally cured. As the drug tasted bitter to the leper, he
did not take it regularly saying that it was bitter. He did not also refrain even for ten days from
doing the things that he should not do. As a result he had to remain a leper for the rest of his life.
Because of the great efficacy of the drug, he had some relief on the days he took it. When he had
some relief, he neglected the drug and ate the food and did things that were not suitable for
curing his disease. So he remained a leper. There was nothing to be said against the medicine. It
was so efficacious that, by taking altogether ninety grains of it for ninety days, the disease could
be completely cured. The fault was entirely the man’s.
Similarly the mind of beings has contracted the leprosy of passion in the infinite round of
births. It is really a leprous mind. Beings take the drug of Nirodhā only once in a while just to be
reborn as a Man, a Deva or a Brahmā. They do not take the drug regularly until they achieve
Samuccheda Pahāna. Even when their leprosy (passion) worsens and they have to suffer in the
Apāya realms, they cannot remember the drug. When they are reborn as a Man, a Deva or a
Brahmā, they give little chance to the drug but go in pursuit of the pleasures that make their
leprous minds grow worse. As a result their leprous minds remain as bad as ever.
The Nirodhā Dhātu drug is not to be blamed in any way. If what is to be refrained from, with
regard to taking food and other actions, is daily refrained from and the Nirodhā noble drug is
taken daily without fail by practising insight Meditation, the leprous mind has a chance to be
cured in the present existence while the Buddha’s teaching is still prevalent. The Dāna, Sīla and
Bhāvanā deeds the beings are now doing are just the unitation to the Tadańga Nirodhā.
Sadly however, they are spendiing their days occupied with only the Samudaya functions
which will make their leprous minds grow worse.

[ This shows elaborately by various examples that the Nirodhā element exists in reality and
 Manual of the Law of Dependent Origination
that as this element exists in reality, there is a way to escape from the cycle of the Saṃsarā by
exterminating Samudaya. ]

It is here elaborately and repeatedly shown with various examples to bring home the real facts
because there are many who believe and say, like Baka the Brahmā, that nirodhā is not a
Dhamma that exists in reality; it is just Tuccha, an Abhāva Dhamma.

[ Here concludes the exposition of the Paṭiloma

Paṭiccasamuppāda Nirodhā Dhātu according to the
Teaching, “Avijjāya Tveva Asesa Virāga Nirodhā
Sańkhāra Nirodho ...(p)... Evame Tassa Kevalassa
Dukkhakkhandhassa Nirodho Hoti”. ]

Conclusion

Etthāvatāca

(a) Nagare dīparangamhi, gāme Saingpyinti nāmake.

Aṭṭhasuññadvayekamhi, sāke jātena yā mayā.
(b) Monywa gāme araññamhi, lediti vissubhālaye.
Vasatā mahato bhikkhu, ganassa hitakārinā.
(c) Añjabhinā narajinā, karite dighacańkame.
Kyaikto hāgara vasīhi, dhammakāmehi Viññubhi.
(d) Punappunaṃ yocitena, pāļiyatthasudassinā.
Paṭiccasamuppādassa, sankhatā atthadīpanā.
(e) Suniṭṭhitā ayaṃ kathā, nibbhayā nirupaddavā.
Ticnadvayekasākahmi, vesākhe juṇhaterase.
(f) Tatheva idha lokamhi, janā sabbepi nibbhayā.
Imamatthaṃ sīghaṃ utvā, hontu vivaṭṭabhāgīnoti.

(a,b,c) ca = The concluding words will be said; Ettāvatā = by means of so many words;
Diparangamhi = named Depayin; Nāgare = in the big town; Saingpyintināmake = named
Saingpyin; Gāme = in the large village; Atthasuññadvayekamhi = 1208 (Burmese Era,
approximately 1847 A.D); Sāke = in the year; Jātena = was born.
Monywa Gāme = at Monywa; Araññamhi = in the pleasant forest, the haunt of birds, which is
five hundred Kulaletās (each twelve cubits in length) distant; Leditivissubhālaye = in the forest
monastery called Ledi Tawya (Ledi forest monastery) which is known well up to the shores of
the sea.
Narajinā = known by the name of Maung Lu Naing, a name that means victor over men (”Lu”
in Burmese means men and “Naing” means victory) because of the ability to govern men;
Añcabhinā = a police inspector who is the recipient of the reward of a silver sword for his
bravery and who sponsors the holding of ordination ceremonies for those who want to become
Bhikkhus, the digging of wells and ponds, the building of walks and rest houses and the offering
of Piṭaka books; Kārite = who sponsored and supervised the construction of; Dīghacańkame = at
 Paṭiccasamuppāda Dīpanī
the monastery attached to a sixty- cubit long walk like the one built on Cetiya
 Manual of the Law of Dependent Origination
Hill in Ceylon by King Devanaṃpiya for the use of Thera Mahainda; Vasatā = conducting day
and night (Piṭakak) classes (for Bhikkhus) and dwelling in comfort; Mahato Bhikkhu Gaṇassa =
of many Bhikkhus; Hitakārinā = who practises Pariyatti (the learning of the Piṭakas) and Patipatti
(the practising of the Teaching): Mayā = I, the presiding Bhikkhu of the Ledi (forest monastery);
Dhammakāmehi = (these) who wish to understand clearly and discriminatively the nature of the
Noble Paṭiccasamuppāda Doctrine; Kyaikto Nāgara = Vasīhi = who live in Kyaikto and delight
in the noble practice of the Dhamma to reach the other shore, I.e. the Deathless Nibbāna;
Viññubhi = the wise devotees.

(d) Punappunaṃ = again and again; Yāsitena = wrote and pleaded; Paļiyatthasudassinā =
having a clear comprehension of the essence and the meaning of the Paṭiccasamuppāda
Pāļi text; Hutvā = being one; Paṭiccasamuppādassa = of the Paṭiccasamuppāda Pāļi text;
Atthadīpanā = the exposition of; Yā Kathā = these words; Sańkhaṭa = have written.

(e) Ayaṃ Kathā = these words; Tichadvayekasakamhi = in the year 1263 (Burmese Era
approximately, 1902 A.D.): Vesakhe = in the Burmese month of Kason (about June); Juṇhaterase
= on the 13 th Waxing day; Nibbhayā = without any mishap; Sunittheta = is completed.

(f) Tatheva = in like manner; Idha Lokamhi = in this world; Sabbepi = all of; Jana = beings;
Nibbhayā = free from all kinds of misfortunes and dangers; Hontu = may they be; Iti = ends here.

[ The essence of the above Gathās is by the Ledi Sayadaw who was born in 1847 A.D. and
wrote this book while he was dwelling at the Ledi forest monastery, a short distance from
Monywa (on the Chindwin River in Upper Burma) at the request of devotees from Kyaikto (a
town on the Pegu-Moulmein railway line in Lower Burma) and completed it in 1902 A.D.]