Life within Dependent Origination

Dependent Origination (Paticcasamuppāda) simply describes the process of life. Therefore, when we compare the process of life with Dependent Origination, we can see the process of a past life, the process of the present life, and the process of a future life. Briefly speaking, Section (1) represents the past life, Sections (2) and (3) represent the present life, and Section (4) represents the future life. Although life is thus divided into three parts in this way, for anyone whose chain of Dependent Origination is not yet broken, if we align these life processes, they are essentially the same. (1) Looking at a past life, we find only ignorance (avijjā) and formations (saṅkhāra). Similarly, looking at the present or future lives, there will also only be ignorance and formations. As long as one does not know the Truth (Saccā), ignorance is the leader, and everything a person who doesn't know the Truth does, says, or thinks becomes kammic formations (kamma saṅkhāra). (2) As long as ignorance and formations have not ceased, one will continue to obtain the five aggregates. Therefore, the five factors—consciousness (viññāṇa), mind and matter (nāmarūpa), the six sense bases (salāyatana), contact (phassa), and feeling (vedanā)—will always be present. And as long as the connection between feeling and craving is not severed, craving (taṇhā), clinging (upādāna), and kamma will continue to arise. Thus, since the past life arose from those very factors, we have obtained this present life. And if those same factors are arising in this present life, a future life is inevitable, whether we want it or not. (3) Similarly, as long as the mind-body aggregates have not ceased, just as the past life consisted only of birth, aging, and death (jāti, jarā, maraṇa), so too must the present and future lives proceed according to the pattern of birth, aging, and death. Based on this principle, if we formulate an equation for life, the answer would be: (Life = Ignorance, Formations) (Life = Consciousness, Mind-Matter, Six Sense Bases, Contact, Feeling, Craving, Clinging, Kamma) (Life = Birth, Aging-Death) Therefore, it is not wrong to say that life is merely ignorance and formations. One could also call consciousness, mind-matter, the six sense bases, contact, feeling, craving, clinging, and kamma "life." One could even metaphorically refer to birth and aging-death as "life." Where there is birth, aging (growing old) and death will invariably follow. According to the process of birth, aging (sickness), and death, it is an inexorable law of nature (dhamma) that everyone who is born must age, sicken, and die. This natural law is not good; it is an unsatisfactory, undesirable reality (anittha dhamma) that no one likes or cherishes. It is frightening and terrifying. It is frightening to think about and terrifying to actually experience. However frightened one may be, it is a path that every born being must tread, unable to avoid or escape. This is why it is taught as the Truth of Suffering (Dukkha Saccā). According to the doctrine of Dependent Origination, birth (jāti) is a true reality of the Truth of Suffering. All beings experience the suffering of birth in the same way. However, if we look for differences within this similarity, from the single reality of birth, further distinctions arise: one becomes a human, a deva (deity), a brahmā, a hell being, an animal, a hungry ghost (peta), or an asura (demon). To focus on humans: although every human's life begins with birth, does everyone have identical lives? Though birth is the same, lives are not the same. Lives of happiness, lives of misery; beautiful or ugly; educated or uneducated; good or bad character; wise or unwise; many friends or few; high or low lineage—even if we equate them by birth, their lives are so diverse they cannot be equated. Because lives are different, although the aging, sickness, and death are the same, the manner of aging, sickness, and death differs. Some grow up in comfort and happiness, some in poverty and misery. Some, even if not healthy, can get good medicine and good doctors. Some can only get treatment from average doctors. Some get by with cheap, basic medicine. Thus, the manner of birth is not the same, the manner of growing up is not the same, and the manner of aging, falling sick, and dying is not the same. The reason for these differences in quality and attributes is explained by Dependent Origination: it is because of different kamma (kammabhava paccayā jāti). Because the kammas performed are different, one life cannot be equated with another. Some have strong generosity kamma (dāna kamma), some have weak generosity kamma, and some have none at all. Similarly, if we survey moral kamma (sīla kamma) and meditation kamma (samatha vipassanā kamma), we find strengths, weaknesses, and complete absence. Some are weak in meritorious deeds and strong in demeritorious ones. Because of the different kammas performed in the past, lives are different. Therefore, the kammas we perform now will undoubtedly cause differences between individuals in future lives (kammaṃ satte vibhajati). Thus, the reason lives are not identical is solely because kamma is not identical. Everything done, whether good or bad, is kamma. Even though it is all kamma, the reason one person's kamma differs from another's is solely because of different attachments (upādāna paccayā kammabhava). Some prefer offering flowers to the Buddha more. Some prefer listening to Dhamma more. Some prefer offering alms more. Some prefer offering robes more. Some prefer sponsoring Kathina ceremonies more. Some prefer building monasteries more. Some prefer building pagodas more. Even in meritorious kamma, the objects of attachment differ. It is also evident that on the demeritorious side, people tend to do what they are inclined towards. Those with a passion for gambling, for drinking and eating, for entertainment, for killing, for stealing and robbing—their hobbies (vasanā) are not the same. Greater preference or passion is attachment (upādāna). Because each acts according to their own inclination and what they are skilled in, the kammas they perform cannot be identical and inevitably become different. Therefore, according to the doctrine of Dependent Origination, we understand that kammas are not identical solely because attachments are not identical. Why are attachments not identical? Because preferences are not identical (taṇhā paccayā upādānaṃ). Some prefer visual objects more, some prefer sounds more, some prefer smells more, some prefer tastes more, some prefer tactile sensations more, some prefer mental objects (thinking) more. Even when preferring visual objects, what one person prefers may not match another's. If they like green, you might like light green. If they like complex patterns, you might like simpler ones. If they like modern fashion, you might like traditional Burmese style. If they like festivals, you might like movies; if they like pilgrimage, you might prefer reading scriptures, and so on—they differ. Some prefer sweet talk, some prefer direct speech, some prefer flattery, some prefer honesty, some prefer witty talk. Some prefer the smell of roses, some prefer the smell of thanakha, some prefer the smell of durian, etc. Some prefer salty, some bitter, some sweet, some spicy—their preferences are not the same. Consider the diversity of preferences as far as your intellect can reach. Preferences differ, hence attachments differ. Why are preferences not identical? Because feelings are not identical (vedanā paccayā taṇhā). Some experience taste more through the eye. Some through the ear, some the nose, some the tongue, some the body, some more through the mind (mental taste). Those who experience taste through the eye decorate things to look beautiful. They favor seeing beauty. Even in appreciating beauty, they will not agree. What they consider beautiful may not be beautiful to you due to different feelings. Those who experience taste through the ear create good sounds. Music lovers clearly have an appetite for auditory sensations. Some favor listening to songs. Even with songs, due to different feelings, the song you like may not be one they like. And so on. Such differences in sensory experience are because sensory impingement is not the same (phassa paccayā vedanā). Differences in sensory impingement are because the mind is not the same (salāyatana paccayā phasso). The way of seeing, hearing, smelling, tasting, touching, and thinking are not the same. This is what is meant by "mind not being the same." Some see that if the sofa is moved from behind the table to the back, and the cabinet is placed behind, it will look better. Others see that the cabinet looks better placed in a corner. Some hear a gunshot as "bang!" Others hear it as "die!". Because visual perceptions differ, even Buddha statues differ from one another in their adornments. Because auditory perceptions differ, various types of music and melodies are invented. Because olfactory perceptions differ, various scents are produced. Because gustatory perceptions differ, various foods are created. Because tactile perceptions differ, various luxury items are produced. Because ways of thinking differ, various philosophies, religions, and beliefs arise. For example, in a shopping mall with many shops and many visual objects, shoppers do not collectively buy one single item. They will buy what they need and prefer. It is clear that this difference in preference is due to different feelings and different perceptions. Because visual, auditory, etc., perceptions are not identical, the mental dispositions of individuals are not identical. Minds are not identical because mind and matter (nāmarūpa) are not identical (nāmarūpa paccayā salāyatanaṃ). Mind and matter are not identical because birth is not identical (viññāṇa paccayā nāmarūpaṃ). Births are not identical because kamma is not identical (saṅkhāra paccayā viññāṇaṃ). Thus, when viewed from the perspective of life, we see only things that are different. But when viewed from the perspective of Dhamma, we see only the same factors, as the links of Dependent Origination. The doctrine of Dependent Origination shows how to connect causes and effects, linking these many different things to the same dhamma principles, so it can be called the process of life. The teaching that clearly, concisely, and correctly explains this world—where beings are given various names and designations (puggala, satta, nāma paññatti) and enact all sorts of life stories—through the path of Dhamma, is the doctrine of Dependent Origination. If we search within this doctrine for the reason lives are different, we can conclude that it is solely because kamma is different (saṅkhāra paccayā viññāṇaṃ, kammabhava paccayā jāti). Ven. Dr. Parami