What Does “Paccayā” Mean in Paṭicca Samuppāda?

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.

Revised April 27, 2016; rewritten July 31, 2026

Key to Nibbāna

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

  • Note that it does not say, ‘avijjā hetukā saṅkhāra‘ or that saṅkhāra arises in any mind in anyone with ‘avijjā anusaya‘ or ‘avijjā saṁyojana.‘ Thus, Paṭicca Samuppāda (PS) does not say that saṅkhāra must always arise automatically even in a puthujjana (average human).
  • Many people think Buddha Dhamma is based on ’cause and effect.’ A better way to state it is ’causes leading to effects depending on the prevailing conditions.’ The word ‘paccayā‘ reflects that statement in red.
  • Therefore, ‘avijjā paccayā saṅkhāra’ DOES NOT mean ‘avijjā automatically causes saṅkhāra’ even in a puthujjana. A necessary condition must be there to trigger the arising of avijjā.

2. Therefore, even the mind of a puthujjana starts (via a sensory input) in an undefiled state in ‘kāma dhātu‘ (see the chart in #11 below), almost as a ‘pure citta‘ upon receiving a sensory input.

  • However, that citta arises with a ‘built-in trigger’ (‘distorted saññā‘) to cause avijjā to arise IF the mind is attached to that ‘distorted saññā.’ 
  • Avoiding attachment to any type of ‘distorted saññā‘ is possible, and one who has accomplished this by cultivating the Noble Eightfold Path discovered by the Buddha is an Arahant. This is the essence of Buddha’s teachings!
  • If Paṭicca Samuppāda started with ‘avijjā hetukā saṅkhāra’, attaining Nibbāna would NOT be possible.
Key Point – Avijjā Cannot Arise Without Being Triggered by ‘Distorted Saññā‘

3. Therefore, the steps in PS should be translated as follows: ‘with avijjā (ignorance) as a condition, saṅkhāra arise’, ‘with saṅkhārā as a condition for viññāna arises’, 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, i.e., they have broken ‘avijjā anusaya‘ or ‘avijjā saṁyojana.‘
  • However, even if avijjā has NOT been eliminated from a mind (i.e., the ‘avijjā saṁyojana‘ is intact), avijjā cannot arise in the mind until it is triggered by ‘(distorted/viparita) saññā.‘ See “Mind ‘Starts’ at the Kāma Dhātu Stage With Kāma Saññā.“
  • Therefore, it is possible for a mind to avoid generating saṅkhāra by overcoming attachment to the ‘distorted saññā.‘ That happens automatically (and for the first time ever) when one attains the Sotāpanna stage.
  • A Sotāpanna can cultivate Satipaṭṭhāna and revisit that state where the ‘distorted saññā’ is absent. That state is the ‘Satipaṭṭhāna Bhūmi.‘ See “Satipaṭṭhāna Bhūmi – Free of Loka Saññā.”
Root Causes and Their Results – The Role of Conditions 

4. 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“). Note that this process does not indicate a time. Whenever the condition is satisfied, the result follows automatically.
  • All the terms in Paṭicca Samuppāda are “paccuppanna.” Sometimes, “paṭicca samuppanna” is used instead of “paccuppanna.” In #9 below, it is shown that avijjā itself is paṭiccasamuppanna and ‘(distorted) saññā‘  is the necessary condition for it.

5.  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. In the same way, if we can remove avijjā from the mind (i.e., eliminate the avijjā saṁyojana), the mind is no longer able to generate saṅkhāra. The whole PS process stops. That is why PS processes do not occur for Arahants who have eliminated the ‘avijjā saṁyojana.‘
  • Another way for us to prevent even a ‘potent seed’ from germinating is to stop providing the necessary conditions (soil, water, and nutrients). That way, we can also prevent a tree from arising from that seed. In the same way, even if the ‘avijjā saṁyojana‘ is intact, avijjā can be stopped from arising by stopping attachment to the ‘distorted saññā.‘ That can be done by comprehending that the illusion of ‘mind-pleasing things’ is generated via the ‘distorted saññā.‘ See “Without ‘Mind-Made’ Perception, World Is Colorless, Soundless, Tasteless, Odorless, and Touchless” and “Distorted Perception – The World We Experience Doesn’t Exist.”
  • That is the key to Nibbāna! I keep emphasizing this because it helps attain the Sotapanna stage.
Idappaccayatā Paṭicca Samuppāda – Only Version in the Suttās

6. Only one version of Paṭicca Samuppāda is discussed in the Sutta Pitaka: Idappaccayatā Paṭicca Samuppāda.

  • 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 that version. Those versions are not wrong, but they are ‘contained in’ (or ‘can be derived from’) the Idappaccayatā Paṭicca Samuppāda.
  • Paccaya Sutta explains what is meant by Idappaccayatā Paṭicca Samuppāda and also by ‘Paṭicca Samuppāda dhammā.’
  • 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 ‘Idappaccayatā Paṭicca Samuppāda’

7. 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 (in real time) 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); see “Bhava and Jāti – States of Existence and Births Therein.” 
  • Deeper  versions of bhava and jāti that arise in real time are discussed in “Idappaccayātā Paṭicca Samuppāda – Bhava and Jāti Within a Lifetime.” The above 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’

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

  • 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).” 
Even Avijjā Arises Based on a Condition

9. 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! For us in kāma loka, the ‘(distorted/viparita) saññā’ are ‘kāma loka saññā’. 
  • I have discussed that process for the kāma loka in “Mind ‘Starts’ at the Kāma Dhātu Stage With Kāma Saññā,” and it is necessary to understand it.
Why Isn’t There a Term “saññā paccayā avijjā” in Paṭicca Samuppāda?

10. Then the following question may arise: Why isn’t there a term “saññā paccayā avijjā” in Paṭicca Samuppāda? 

  • The reason is that saññā (‘distorted or viparita saññā’) cannot be stopped from arising in a puthujjana! It is built into our bodies as well as into the external sensory objects in the world. We can only stop the tendency to ‘attach to it’ by comprehending that it is responsible for the illusion of ‘mind-pleasing rūpa in the world.’ In reality, no such rūpās exist in the world: “Without ‘Mind-Made’ Perception, World Is Colorless, Soundless, Tasteless, Odorless, and Touchless.”
  • As we have discussed, ‘distorted saññā’ arises even in an Arahant during daily life.
  • In contrast, all terms in Paṭicca Samuppāda can be stopped from arising. 
Triggering of Avijjā With ‘Kāma Loka Saññā’ in Kāma Loka

11. 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 for a puthujjana. 

  • 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 Loka Saññā in Kāma Loka.” Here, ‘(distorted/viparita) saññā‘ that ‘fools a mind’ is ‘kāma loka saññā.‘ This is shown in the chart below.

Download/Print: “Growth of Pañcupādānakkhandha- Revision1“

  • 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 loka saññā.‘ Thus, their minds do not attach to the ‘kāma loka saññā‘ and thus stay in the ‘kāma dhātu‘ state without entering the ‘kāma loka.’
  • Also note that the ajjhatta and bahidda stages are associated with all five entities in the pañcupādānakkhandha. See #1 of “Five Aggregates – Introduction.”
  • See “Growth of Pañcupādānakkhandha – ‘Anusotagāmi’” for further details. The above chart is from that post.
Triggering of Avijjā in Rupa and Arupa Loka

12. ‘Kāma loka saññā‘ does not operate in ‘rūpa loka’ or ‘arupa loka.’ In the ‘rūpa loka’, it is the ‘saññā of jhānic pleasures’ (or ‘rūpa loka saññā‘) that triggers avijjā. In the ‘arupa loka’, it is the ‘saññā of samāpatti pleasures’ (or ‘arupa loka saññā‘) that triggers avijjā. 

13. Anariya Brahmās in the rūpa loka have not removed any of the ten saṁyojana, including the kāma raga saṁyojana. They are born in the rūpa loka by temporarily abstaining from ‘kāma assāda‘ and by cultivating jhāna. Thus, during that existence, the ‘kāma loka saññā‘ WILL NOT arise in them. They are are ‘unisex’ and are born without a ‘dense body with sex organs.’ 

  • Thus, if a Brahma visits even a Deva realm and sees the most beautiful female Deva, no lust will arise in them, i.e., avijjā cannot be triggered by such events in a Brahma because the necessary conditions (kāma loka saññā) do not apply during that existence. 

14. However, the ‘kāma loka saññā‘ will be triggered in anyone born with a human body, because it is built into any human body, i.e., it will be triggered for any sensory input (not only for sensual events, but also for even ‘neutral’ events).

  • The ‘kāma loka saññā‘ is associated with the ‘kāma loka,’ and will be triggered by any sensory event in ‘kāma loka.‘
  • Those anariya Brahmās in the rūpa loka will be reborn in the ‘kāma loka‘ at the end of their lifetime as a Brahma. Then they will get back the ‘kāma loka saññā.‘
Only a Buddha Can Discover This “Trap in the Rebirth Process”

15. 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 there, 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 Nibbāna.’ 

  • 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 Bhūmi 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

16. The above discussion also explains why a puthujjana will never experience pañcakkhandha (which could be approximated 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 saññā’ to convince that what is experienced is ‘really there in the external world.’ But even modern science has proven that it is not the case: “Without ‘Mind-Made’ Perception, World Is Colorless, Soundless, Tasteless, Odorless, and Touchless.”

Summary and Implications in Other Areas

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

  • 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.‘ 

18. 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 allows a mind to effectively engage in Vipassanā (insight meditation) in the absence of avijjā arising in the mind.
  • Breaking saṁyojana and eliminating avijjā anusaya/saṁyojana is possible only that way.
  • The Satipaṭṭhāna Sutta explains how a Sotāpanna can overcome the ‘(distorted/viparita) saññā‘ and enter the Satipaṭṭhāna Bhūmi (where automatic saṅkhāra generation is absent) to cultivate the Noble Eightfold Path. See “Satipaṭṭhāna Bhūmi – Free of Loka Saññā.”
  • However, a Sotāpanna enters the Satipaṭṭhāna Bhūmi for a brief time when attaining the Sotāpanna phala moment, without deliberately cultivating Satipaṭṭhāna. That is the first stage of Ānāpānasati. See “Ānāpānasati Sutta – Complete Overview.”
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