A Discourse on Paticcasamuppada
by Venerable Mahasi Sayadaw | 62,614 words
The Paticcasamuppada refers to “The Doctrine of Dependent Origination”. This is the English translation done by U Aye Maung Published by U Min Swe Buddhasasana Nuggaha Organization Rangoon, Burma....
Another aspect of the doctrine is the distinction between the different phenomena constituting the chain of causation. Thus avijja is a distinct phenomenon that conditions sankhara; sankhara is another different phenomenon that leads to rebirth and so on. To differentiate these phenomena is to realize their cause and effect relationship and this realization makes us free from eternity belief. It helps us to do away with the illusion of a permanent, unchanging self that survives death and passes on to another existence.
In fact the eternity belief or the annihilation belief stems from the fact that people tend to over emphasize either the connection between the mental states in two successive lives or the distinction between them. If we unintelligently identify ourselves with the nama rupa in the present life and that in the previous life, we will be inclined to the belief in immortality. On the other hand, if we overstress the dichotomy of the nama rupas, we are likely to fall into the trap of annihilation view. The right attitude is to recognize the unbroken stream of nama rupa that flows from one life to another in terms of cause and effect. This point of view gives us the impression of the individual character of nama rupa and, as such, it clarifies the working out of kamma. It does not, however, imply the transfer of old nama rupa or ego. It assumes the cessation of old nama rupa and the arising of new nama rupa in the present life on the basis of past kamma.
This view is crucial in vipassana practice. To the yogi who contemplates nama rupa at every moment of their arising, these two aspects of the doctrine are apparent. He becomes aware of the stream of cause and effect comprising avijja, tanha, upadana and so forth. He is aware of the continuity, and the uninterrupted flow of nama rupa process and, therefore, he rejects the annihilation view completely.
Furthermore, being aware of the new phenomenon that arises whenever he contemplates, he discriminates between the sense object and his consciousness. Contemplation brings to light feeling, craving, clinging, effort, consciousness, etc., as distinct phases of the mental process. And because he is well aware of the arising of new phenomena, he frees himself from eternity belief.