The Truth of the Origin of Suffering (Samudayasaccā) (Part 1)

If we break down the word "samudaya" into its components—san, u, aya—then san means 'to gather or accumulate', u means 'to arise or originate', and aya means 'cause or condition'. Thus, the 'cause that accumulates and brings about existence' is samudaya. Saccā means 'truth'. Therefore, samudayasaccā means 'the truth of the cause that accumulates and brings about existence'. According to the Abhidhammattha Sangaha text: "Taṇhā samudayo bhave" — Craving is the origin of becoming. This states that craving (taṇhā) is the Truth of Origin. According to the Dhammacakkappavattana Sutta, the three types of craving—kāma-taṇhā (craving for sensual pleasures), bhava-taṇhā (craving for existence), and vibhava-taṇhā (craving for non-existence)—constitute the Truth of Origin. · Kāma-taṇhā is the craving for and delight in the five strands of sensual pleasure. · Bhava-taṇhā is the craving for and delight in the existence one has attained. · Vibhava-taṇhā is the craving for and delight in the cessation of existence, based on the mistaken belief that peace can be found through the annihilation of existence. When one delights in the five objects of sensual pleasure, kāma-taṇhā arises. The reason such delight occurs is because one is under the influence of the 'I'-conceit, the view of a self (sakkāya-diṭṭhi). As long as one holds the view of a self—belief in a person, a being, an 'I', a 'he', a 'man', a 'woman', etc.—one cannot develop the wisdom that sees mind and matter (nāma-rūpa) as they truly are. Without the penetrating insight that sees ultimate reality (paramattha), one gets stuck at the level of conventional reality (paññatti) and is governed by one's own mistaken perceptions—'I think', 'he thinks', 'a man thinks', 'a woman thinks'. This mistaken perception is sakkāya-diṭṭhi. As long as one is tainted by this view, it is certain that upon finding something desirable, one will crave for it; upon finding something to cling to, one will cling to it; upon finding something one wants, one will desire it. This wanting, craving, and clinging is called kāma-taṇhā. Thus, kāma-taṇhā generally arises together with sakkāya-diṭṭhi. Bhava-taṇhā is the delight, satisfaction, and enjoyment in the existence one has obtained. For instance, a human being delights in the human life they have; a deity delights in the celestial life they have; even a being in a woeful state (apāya) may become attached to that existence. This is bhava-taṇhā. The reason for this bhava-taṇhā is the persistence of the view of eternalism (sassata-diṭṭhi). If one does not see the changing, impermanent nature of the existence one possesses, and instead believes it to be permanent and stable, then the view of eternalism has set in. The common belief that "I was the same when I was young, and I am the same now," perceiving one's present state as a continuous, unchanging identity, is the eternalist view present in almost everyone. Because one believes it to be permanent and unchanging, one can happily enjoy one's life. This very enjoyment of one's own existence is bhava-taṇhā. Therefore, bhava-taṇhā is generally coupled with sassata-ditthi. Next is vibhava-taṇhā, which is delight in the cessation of existence. When suffering and happiness in life become overwhelming and unbearable, one might think, "This life is so miserable. It would be better to be dead than to endure this alive," and thus develop a craving for the annihilation of existence. This state of mind is also connected to a wrong view. The belief that death brings an end to existence, that "when you're dead, you're at peace," is the annihilationist view (uccheda-diṭṭhi). The assumption that death brings peace stems from the idea that suffering is due to being alive, and that death ends suffering. In reality, they do not realize that death often leads to even greater suffering (in subsequent existences). When one is shrouded in such ignorance, actions like committing suicide or seeking self-annihilation often occur in the world. These can be rightly called the actions of annihilationists. When such a view takes hold in one's mind, the craving for the cessation of existence, known as vibhava-taṇhā, arises. Therefore, it should be understood that vibhava-taṇhā is typically associated with uccheda-diṭṭhi. All three of these types of craving were taught by the Buddha in the Discourse on Setting the Wheel of Dhamma in Motion as the Truth of the Origin of Suffering. Although they are spoken of as three types, we must understand that the 'craving' referred to in the Abhidhamma compendium as being samudayasaccā is essentially the same. Even when divided into three, the essential point is that craving is the Truth of Origin. When craving for sensual pleasures arises, the Truth of Origin is established. When craving for existence arises, the Truth of Origin is established. When craving for non-existence arises, the Truth of Origin is established. It is the accumulation and arising of causes. What are these causes for? They are the causes that lead to a future existence, a future aggregate of clinging. Therefore, samudayasaccā is the truth of the cause. It is the causal truth that will yield the resultant truth of future suffering (dukkhasaccā) in the form of future aggregates. Thus, it can also be unequivocally called the cause for encountering suffering. Why is there so much suffering? It is because of these origins (samudaya) that sufferings are so numerous. The more the origins, the more the suffering; the stronger the origins, the greater the suffering. Conversely, it can be understood that the fewer the origins, the less the suffering; the weaker the origins, the milder the suffering. Therefore, if you wish to have less suffering, you must work to reduce the origins. If you wish to have lighter suffering, you must work to weaken the origins. If you wish to be free from suffering, you must work to eradicate the origins. Ven. Dr. Ashin Parami