What Does “Paccayā” Mean in Paṭicca Samuppāda?

Revised April 27, 2016; rewritten October 4, 2025

It is essential to be clear about what is meant by “paccayā” (pronounced “pachchayā”) in Paṭicca Samuppāda. Root causes (“hetu“) are not enough to trigger a Paṭicca Samuppāda cycle; necessary conditions (“paccayā“) must also be present. Avijjā in “avijjā paccayā saṅkhāra” must be triggered by ‘(distorted/viparita) saññā‘ to start a Paṭicca Samuppāda cycle or a pañcupādānakkhandha process.

Introduction

1. The Paṭicca Samuppāda cycle starts as: “avijjā paccayā saṅkhāra, saṅkhāra paccayā viññāna, viññāna paccayā nāmarūpa, nāmarūpa paccayā salāyatana,….”.

  • And since PS describes the “cause and effect” in Buddha Dhamma, most people think “avijjā paccayā saṅkhāra” means “avijjā automatically causes saṅkhāra” or “ignorance causes a mind to automatically generate saṅkhāra (leading to bad kamma).”
  • As we discuss below, the steps should be translated as follows: “with avijjā (ignorance) as condition, saṅkhāra arise,” with saṅkhārā as a condition for viññāna, etc.
  • Now, if avijjā has been eliminated from a mind, it cannot become a condition. Thus, the entire PS sequence comes to a halt for Arahants who have eliminated avijjā from their minds.
  • However, even if avijjā has NOT been eliminated from a mind, it cannot become a condition until it is triggered by ‘(distorted/viparita) saññā.‘ Therefore, it is possible for a mind to avoid generating saṅkhāra by overcoming that ‘(distorted/viparita) saññā.‘ 
  • The above bullet is the basis of Satipaṭṭhāna. The Satipaṭṭhāna Sutta explains how one can overcome the ‘(distorted/viparita) saññā‘ and enter the Satipaṭṭhāna Bhūmi (where automatic saṅkhāra generation is absent) to cultivate the Noble Eightfold Path.
Root Causes and Their Results – The Role of Conditions 

2. The easiest way to understand “paccayā” is to consider the following analogy: A seed contains the necessary causes (ingredients) for giving rise to a new tree. However, just because a seed is present, a tree will not come into existence; it must be planted in soil and provided with water and nutrients, i.e., it must be provided with the necessary conditions to germinate and grow. If the seed is in a cool, dry place, it can be kept that way for a long time without germinating.

  • SUITABLE CONDITIONS must be present for causes to bring about corresponding effects. That is what paccayā means.
  • When such suitable conditions are present, causes WILL bring about corresponding effects/results.
  • Thus, when such a result is brought about, it is called “paccuppanna,” i.e., born (“uppanna“) via suitable conditions (“paccayā“).
  • All the terms in Paticca Samuppada are “paccuppanna.” Sometimes, “paṭiccasamuppanna” is used instead of “paccuppanna.” In #7 below, it is shown that avijjā itself is paṭiccasamuppanna and ‘(distorted/viparita) saññā‘ is the necessary condition for it.

3.  A potent seed has all the essentials to give rise to a tree; it has all the necessary ingredients. In that analogy, avijjā in the mind can be compared to the ‘necessary ingredients‘ in the seed.

  • Now, if we burn that seed (or break it into pieces), it no longer has the ability to give rise to a tree. What we have done is to destroy the ‘necessary ingredients‘ in the seed. In the same way, if we can remove avijjā from the mind, the mind is no longer able to generate saṅkhāra and give rise to a viññāṇa that is the root cause of future suffering.
  • Another way for us to prevent a seed from germinating is to stop providing the necessary conditions (soil, water, and nutrients) to it. That way, we can also prevent a tree from arising from that seed. However, as long as the seed is healthy, it can give rise to a tree at a future time if the suitable conditions are provided.
  • In the same way, if avijjā has not been removed from the mind, it has the possibility of generating saṅkhāra and giving rise to a viññāṇa that is the root cause of future suffering. Here, the necessary condition for triggering saṅkhāra generation is ‘(distorted/viparita) saññā.‘
  • Now, we can destroy an apple seed or a mango seed by hitting it with a hammer. But avijjā can be removed from the mind ONLY by cultivating dhammavicaya sambojjhaṅga while in the Satipaṭṭhāna Bhūmi devoid of ‘(distorted/viparita) saññā.‘ (Removal of avijjā happens in stages, and is complete when all ten saṁyojana have been eliminated). We will get there in the future, but I just wanted to mention for completeness.
Avijjā Must be Triggered to Generate Saṅkhāra

4. It will clarify many things if one understands that Paṭicca Samuppāda does not refer to a “direct link” between causes (hetu) and effects/results. Just because there are root causes DOES NOT mean they WILL bring their results at ANYTIME. Appropriate conditions must be in place to allow root causes to bring about their effects.

  • The root causes that concern us are rāga, dosa, and moha (or avijjā). Out of those, avijjā is the real root cause, since rāga and dosa arise based on avijjā. 
  • Since an Arahant has eliminated all root causes, a Paṭicca Samuppāda cycle cannot be initiated regardless of conditions.
  • However, even if avijjā has not been eliminated from the mind, the initiation of Paṭicca Samuppāda cycles can be temporarily halted in the absence of suitable conditions for avijjā to be triggered.
  • That trigger (or the necessary condition) for ‘avijjā‘ to manifest is the ‘(distorted/viparita) saññā,‘ that is built into all living beings. Thus, it is automatically generated with every sensory input. That is why it is so hard to escape from the rebirth process. See “Fooled by Distorted Saññā (Sañjānāti) – Origin of Attachment (Taṇhā)” and “Avijjā is Triggered by Kāma Saññā in Kāma Loka.”
  • However, the Buddha figured out a way (cultivating Satipaṭṭhāna) to overcome that ‘(distorted/viparita) saññā‘ and allow a mind to be temporarily free of defilements. That allows a mind to effectively engage in Vipassanā (insight meditation) to break saṁyojana and to eliminate avijjā.
Paccaya Sutta – Role of Conditions

5. Paccaya Sutta explains what is meant by Paṭicca Samuppāda and also by “Paṭicca Samuppāda dhammā.”

  • Even though several versions of Paṭicca Samuppāda are described in the Tipiṭaka Commentaries, the Sutta Piṭaka (i.e., original suttās delivered mainly by the Buddha) discusses only one version: Idappaccayatā Paṭicca Samuppāda.
  • It explains the accumulation of kammic energies in real time within the current life. One is “born” in various temporary “existences” many times, even during a day. Understanding that helps clarify how future rebirths arise. All other versions of Paṭicca Samuppāda can be derived from this one. See, “Paṭicca Samuppāda During a Lifetime.”
  • “Paṭicca Samuppāda dhammā“ are the terms in Paṭicca Samuppāda that arise at a given moment, based on the conditions present at that moment. This is a critical point to understand.
Description of ‘Paṭicca Samuppāda’

6. First, the “Paccaya Sutta (SN 12.20)” states what is meant by Paṭicca Samuppāda, i.e., the terms (dhammā) that arise in day-to-day life that contribute to future suffering.

  • The Buddha asks: “What is paṭicca samuppāda (dependent origination)?” The English translation provides the correct meaning there: “What arises due to the prevailing conditions?”
  • He starts by pointing out that “jarā, marana” cannot manifest unless there is a jāti. That is true in both a mundane sense (old age and death cannot materialize unless one is born) and also in the deeper sense of jāti (of a new paṭicca samuppāda cycle); see “Idappaccayātā Paṭicca Samuppāda – Bhava and Jāti Within a Lifetime.” The sutta (as most suttās do) refers to the latter.
  • At marker 2.3, it states, “Whether a Buddha is in the world or not, this law of nature persists with its specific conditionality. When a Buddha is born in the world, he discovers it and explains it to others.”
  • Then, at marker 2.7, the sutta proceeds through the rest of paṭicca samuppāda, concluding with “avijjā paccayā, bhikkhave, saṅkhārā” at marker 3.10.  
  • At marker 3.11, it re-states, “Whether a Buddha is in the world or not, this law of nature persists with its specific conditionality. When a Buddha is born in the world, he discovers it and explains it to others.”
  • That is the description of the Paṭicca Samuppāda process.
Description of ‘Paṭicca Samuppāda Dhammā’

7. Then, @marker 4.1, the sutta starts discussing “Paṭicca Samuppāda dhammā,” i.e., the characteristics of each term.

  • At marker 4.2: “Jarāmaraṇaṁ, bhikkhave, aniccaṁ saṅkhataṁ paṭiccasamuppannaṁ khayadhammaṁ vayadhammaṁ virāgadhammaṁ nirodhadhammaṁ” OR “Old age and death are of anicca nature (aniccaṁ), prepared (saṅkhataṁ), dependently originated (paṭiccasamuppannaṁ), and can be stopped from arising (khayadhammaṁ vayadhammaṁ virāgadhammaṁ nirodhadhammaṁ).” 
  • Then it examines all the terms in Paṭicca Samuppāda and asserts that the above holds true for all of them.
  • The last term (@marker 4.13) is:  “avijjā is of anicca nature (aniccaṁ), prepared (saṅkhataṁ), dependently originated (paṭiccasamuppannaṁ), and can be stopped from arising (khayadhammaṁ vayadhammaṁ virāgadhammaṁ nirodhadhammaṁ).” 

8. Therefore, all 12 terms (starting with avijjā and ending in jarāmaraṇa) arise based on conditions. That means any term can be stopped from arising at a given time by removing the condition (previous term) that triggers it.

  • As we know, rāga, dosa, and moha (avijjā) are the root causes for generating defilements to contaminate a mind. 
  • However, even avijjā must be first triggered by an appropriate condition to start a mind contamination process, which is the same as a Paṭicca Samuppāda process or the initiation of a new pañcupādānakkhandha generation process. 
  • Such a process starts based on a sensory input. 
  • As we have discussed, ALL sensory processes generate ‘(distorted/viparita) saññā‘ and that is the condition (or the trigger) to activate avijjā!
  • I have discussed that process for the kāma loka  in “Avijjā is Triggered by Kāma Saññā in Kāma Loka.” 
  • At the end of that post, I also addressed the trivial question: Why isn’t there a term “saññā paccayā avijjā” in Paṭicca Samuppāda? It is a good idea to read that post carefully, because this is a critical point to understand!
Triggering of Avijjā With Kāma Saññā in Kāma Loka

9. As I have pointed out in so many posts, ‘(distorted/viparita) saññā‘ is built into all living beings. Thus, at the very beginning of any sensory input, avijjā is triggered, and thus, a PS process with “avijjā paccayā saṅkhāra” starts without exception. 

  • That ‘(distorted/viparita) saññā‘ is the required condition for avijjā to be triggered!
  • It is explained in detail for the ‘kāma loka‘ in “Avijjā is Triggered by Kāma Saññā in Kāma Loka.” Here, ‘(distorted/viparita) saññā‘ that ‘fools a mind’ is ‘kāma saññā.‘ This is shown in the chart below.

Download/Print: “Growth of Pañcupādānakkhandha“

  • As mentioned in Note 3 in the chart, the minds of those who have eliminated kāma rāga saṁyojana (and all five lower saṁyojana) are ‘not fooled’ by the ‘kāma saññā.‘ Thus, their minds do not attach to the ‘kāma saññā‘ and thus, stay in the ‘kāma dhātu‘ state without entering the ‘kāma loka.’
  • See “Growth of Pañcupādānakkhandha – ‘Anusotagāmi’” for further details. The above chart is from that post.
Triggering of Avijjā in Rupa and Arupa Loka

10. ‘Kāma saññā‘ does not operate in ‘rupa loka’ or ‘arupa loka.’ In the ‘rupa loka’, it is the ‘saññā of jhanic pleasures’ that triggers avijjā. In the ‘arupa loka’, it is the ‘saññā of samapatti pleasures’ that triggers avijjā. 

Only a Buddha Can Discover This “Trap in the Rebirth Process”

11. The above discussion explains why any living being will automatically be an anusotagāmi (one who is trapped in the rebirth process); see “Growth of Pañcupādānakkhandha – ‘Anusotagāmi’.” As pointed out, a puthujjana (any living being not an Ariya or a Noble Person) will always attach to a sensory event — due to ‘(distorted/viparita) saññā‘ — and ‘move away from Nibbana.’ 

  • One must comprehend the Noble Truths/Paṭicca Samuppāda/Tilakkhana to be able to overcome the ‘(distorted/viparita) saññā‘ and move toward the Satipaṭṭhāna Bhūmi to cultivate the Noble Path. Such a person is a Paṭisotagāmi. See “Paṭisotagāmi – Moving Toward Satipaṭṭhāna Bhumi and Nibbāna.”
  • Only a Buddha can discover how to become a Paṭisotagāmi by overcoming the ‘(distorted/viparita) saññā,‘ which is present in all three lokas or all 31 realms!
This Is Why We Experience Pañcupādānakkhandha and not Pañcakkhandha

12. The above discussion also explains why a puthujjana will never experience pañcakkhandha (equivalent to the ‘pure mind’ or the pabhassara citta). From the very beginning of a sensory event (the ‘dhātu stage’), the mind is influenced by the ‘(distorted/viparita) saññā,‘ to convince it that what is experienced is ‘really there in the external world.’ That is how avijjā is triggered!

  • It is only at the Arahant stage that one can fully realize that one’s experience is, in fact, a ‘magic show’ created by the mind itself through a complex process; see “Fooled by Distorted Saññā (Sañjānāti) – Origin of Attachment (Taṇhā).” Not only each sentient being, but also their environments are generated via Paṭicca Samuppāda to generate a ‘(distorted/viparita) saññā,’ that automatically triggers avijjā and initiates a new Paṭicca Samuppāda cycle with every sensory event. See “Paṭicca Samuppāda Creates the External World, Too!“
  • As we have discussed, even after attaining the Arahant stage, the ‘(distorted/viparita) saññā‘ will still arise in an Arahant. That is because it is built into the physical body of the Arahant. Thus, unlike those terms in Paṭicca Samuppāda, the ‘(distorted/viparita) saññā‘ cannot be ‘stopped from arising.’ 
  • That is why the term “saññā paccayā avijjā” is not included in Paṭicca Samuppāda, even though avijjā arises in a mind due to the presence of that ‘(distorted/viparita) saññā.’ See #16 of “Avijjā is Triggered by Kāma Saññā in Kāma Loka.”
Summary

13. Avijjā in “avijjā paccayā saṅkhāra” must be triggered by ‘(distorted/viparita) saññā‘ to start a Paṭicca Samuppāda cycle.

  • That happens with every sensory event because ‘(distorted/viparita) saññā‘ is built into all living beings via Paṭicca Samuppāda.
  • One comprehends how that ‘(distorted/viparita) saññā‘ arises by becoming a ‘Sandiṭṭhiko‘; see “Sandiṭṭhiko – What Does It Mean?“). A ‘Sandiṭṭhiko‘ can ‘see with wisdom’ (dhamma cakkhu) how to overcome it and enter the Satipaṭṭhāna Bhūmi free of  ‘(distorted/viparita) saññā.‘ 
  • Since the ‘(distorted/viparita) saññā‘ is absent in the Satipaṭṭhāna Bhūmi, Paṭicca Samuppāda does not operate there. Furthermore, a pañcupādānakkhandha process cannot be initiated either. See “Satipaṭṭhāna Bhūmi – Free of Loka Saññā.”
  • That process is outlined in the Mahā Satipaṭṭhāna Sutta, but must be explained in detail. We have been discussing the key elements/concepts in the new series “Satipaṭṭhāna Sutta – New Series.”
Print 🖨 PDF 📄