‘Imasmim sati idam hōti‘ is the first part in the opening verse in most suttās that describe Paṭicca Samuppāda, or the ‘kamma accumulation process’. It means ‘when the mind’s attention is on this.’ The second part of the verse starts with ‘imasmim asati idam na hōti,’ and that describes how to stop the Paṭicca Samuppāda process while on the Noble Path. It means ‘when the mind’s attention on this ceases.’
August 5, 2018; rewritten September 12, 2026
A Zen Riddle?
1. “Imasmim sati idam hōti, imassa uppādā idam uppajjāti; imasmim asati idam na hōti, imassa nirōdhā idam nirujjhatī ti.” This famous verse appears in most suttās and describes the foundation of Paṭicca Samuppāda (Dependent Origination). The only Paṭicca Samuppāda discussed in the Sutta Piṭaka is the Idappaccayatā Paṭicca Samuppāda (which operates in real time), and so we will focus on that.
- The verse is usually translated as: “When there is this that is, with the arising of this that arises; when there is not this that is not, with the cessation of this that ceases.” That sounds like a Zen riddle!
- However, when one understands that the Idappaccayatā Paṭicca Samuppāda (IPS) is all about the ‘mind contamination process’ (that leads to kammic energy generation), one can clearly see what that verse means. All terms in IPS arise in the mind. Yes. Even jati arises in the mind while generating kamma or kammic energy with the IPS.
- Of course, that could later lead to another form of jati (rebirth in a given realm), which the Tipiṭaka Commentaries describe as Upapatti Paṭicca Samuppāda (UPS). However, IPS itself can describe that too, because it happens at the moment of separating from the previous existence and grasping a new one in an IPS process.
- By the way, ‘sati‘ is pronounced ‘sathi.’ See “Pāli Words – Writing and Pronunciation.”
2. A better translation is: “When the mind’s attention is on this (X), that (the next term Y in IPS) arises in the mind; when the mind’s attention on this (X) ceases, that (Y) stops arising in the mind.”
- The two parts of that verse succinctly summarize the Four Noble Truths.
- The first part, ‘Imasmim sati idam hōti, imassa uppādā idam uppajjāti‘, summarizes the first two Noble Truths. It states that ‘sati‘ or ‘attention/belief that sensory experiences are real’ (avijjā) leads to the second factor (saṅkhāra), and so on, i.e., ‘Avijjāya sati saṅkhārā honti, saṅkhāresu sati viññāṇaṁ hoti, etc., leading to the last step of ‘jātiyā sati jarāmaraṇaṁ hotī’ ti.’ See “Ariyasāvaka Sutta (SN 12.49).” Then, @marker 2.14: “So evaṁ pajānāti: ‘evamayaṁ loko samudayatī’ ti” OR “They understand: ‘That is how this world originates.” The ‘origin of the world’ means the ‘origin of the rebirth process’ or the ‘origin of another IPS process sustaining the rebirth process.’
- The second part, ‘imasmim asati idam na hōti, imassa nirōdhā idam nirujjhatī ti‘, summarizes the last two Noble Truths. It states that ‘asati‘ or ‘ceasing of attention/belief that sensory experiences are real‘ (i.e., avijjā nirodha) leads to ceasing of the second factor (saṅkhāra nirodha), and so on, i.e., ‘Avijjāya asati saṅkhārā na honti, saṅkhāresu asati viññāṇaṁ na honti, etc., leading to the last step of ‘jātiyā asati jarāmaraṇaṁ na hontī’ ti.’ See “Ariyasāvaka Sutta (SN 12.49).” Finally, @marker 4.10: “So evaṁ pajānāti: ‘evamayaṁ loko nirujjhatī’ ti” OR “They understand: ‘That is how this world ceases.’” The ‘ceasing of the world’ means the ‘ceasing of the rebirth process with the ceasing of the IPS.’
Sati – Two Types Based on Ayoniso and Yoniso Manasikara
3. In the post “Sotāpanna Stage – Essential and Unnecessary Concepts,” I noted that most of the essential material for attaining the Sotāpanna stage is summarized in the Saṁyutta Nikāya Book 2. The Ariyasāvaka Sutta (SN 12.49) discussed above is also in that series. The following is another relevant point from that series.
- In Saṁyutta Nikāya Book 2, the suttās on IPS are discussed first, starting with SN 12.1. In the above post, I did not mention the following point. After stating the basic concepts in SN 12.1 through 12.3, there are seven suttās that describe how each of the last seven Buddhās discovered the terms in IPS.
- For example, see “Vipassī Sutta (SN12.4),” which discusses how Buddha Vipassi uncovered each term by applying yoniso manasikāra, the ‘true origins of our sensory experiences which are illusions, as has been confirmed by modern science.’ See “Without ‘Mind-Made’ Perception, World Is Colorless, Soundless, Tasteless, Odorless, and Touchless.”
- The same verses are repeated for all seven Buddhās in subsequent suttās in the series.
- In contrast, anyone who has not yet comprehended the IPS process (i.e., a puthujjana) would have ‘ayoniso manasikāra‘. They do not know the ‘birthplace’ (or ‘yoni‘) that triggers defilements to arise in the mind. That trigger is the ‘distorted saññā‘ or ‘false perception about the world.’ For the meaning of ‘yoniso manasikāra‘, see “Yoniso Manasikāra – Connection to Saññā.”
Sati – Two Meanings
4. The keyword in the verse that we are interested in is “sati.” All English translations I have seen leave out this keyword!
- There are two meanings to the word “sati.” One is mundane, meaning ‘attention’ based on one’s beliefs. One pays attention to something based on one’s understanding of it. Here, that understanding concerns the nature of one’s sensory experience. Here, the attention (‘manasikāra‘) is ‘ayoniso manasikāra‘ of a puthujjana, based on the belief that sensory experiences are real.
- The other is Sammā Sati, present in the Satipaṭṭhāna Bhūmi. Here, the attention (‘manasikāra‘) is ‘yoniso manasikāra‘ of a Noble Person. See “Sammā Sati Is Ānāpānasati Experienced in Satipaṭṭhāna Bhūmi.”
- It is actually that mundane meaning that should be used for ‘sati‘ in that verse. In the second part of the verse, ‘asati‘ means the absence of that ‘mundane sati‘. That is the same as Sammā Sati, which leads to stopping the IPS or reaching Nibbāna.
5. The first part of the verse (‘Imasmim sati idam hōti, imassa uppādā idam uppajjāti’) applies to Paṭicca Samuppāda, or the ‘kamma generation process’ as pointed out in #2 above. Each term arises based on the presence of the preceding term. Even the first term (avijjā) arises based on a type of ‘distorted saññā‘ or ‘false perception about the world.’ This is explained in “What Does “Paccayā” Mean in Paṭicca Samuppāda?” Please read that critical post.
- The second part of the verse (‘Imasmim asati idam na hōti, imassa nirōdhā idam nirujjhatī ti’) applies to the cessation or stopping of Paṭicca Samuppāda, i.e., the stopping of the ‘kamma generation process.’
- The transition from considering/believing (‘sati‘) that sensory experiences are real to discarding that belief (‘asati‘) happens at the Sotāpanna stage. That transition starts at the Sotāpanna Anugāmi stage and is permanently established in the mind (with the elimination of the first three saṁyojana, including sakkaya diṭṭhi) at the Sotāpanna phala moment.
- When one abandons the wrong view that sensory experiences are real, one attains Sammā Ditthi of a Sotāpanna. A Sotāpanna no longer has the wrong view that sensory experiences are real. However, he/she has not yet overcome false perception (saññā) and thus still attaches to sensory pleasures. That attachment stops at the Anāgāmi stage when the ‘kāma rāga saṁyojana‘ is eliminated.
Sati – Mundane Meaning in the Verse
6. If one sets the mind on an immoral task (planning a robbery, assembling a bomb to kill people, etc.), one will start doing immoral deeds based on ‘ayoniso manasikāra‘. Such deeds are done with “apuñña abhisaṅkhāra (or apunnābhisaṅkhāra)” (that arise in the mind via avijjā triggered) and initiate an Idappaccayatā Paṭicca Samuppāda (IPS) process.
- As mentioned in #3 above, one would have the attention (‘manasikāra‘) based on ‘ayoniso manasikāra‘ of a putujjana. They believe that sensory experiences are real. The need to steal money is to ‘enjoy sensory experiences’, but those are mirages! That deluded mindset generated by the ‘built-in trigger’ of ‘distorted saññā‘ automatically generates avijjā, leading to the first step of ‘avijjā paccayā sankhara‘. The other terms in IPS will follow. Kammic energy accumulated that way can lead to rebirth in the apāyās.
- Even when engaged in a moral deed (such as giving), a puthujjana believes that sensory experiences are real. Therefore, those also involve IPS processes. Now, “puñña abhisaṅkhāra (or punnābhisaṅkhāra)” are involved, which are meritorious, but still done with avijjā. These lead to rebirths in the ‘good realms’ at or above the human realm.
- The point is that both those processes (based on ‘ayoniso manasikāra‘) sustain the cycle of rebirth!
- Thus, this ‘mundane version of sati‘ involves ‘ayoniso manasikāra‘ or ignorance of the Four Noble Truths. As pointed out in #3 above, any Buddha discovers the root cause of suffering by identifying what triggers avijjā. It is this: The mind believes sensory pleasures are real and focuses on accumulating ‘material things’ that are supposed to bring ‘pleasure.’ That belief is based on the six types of ‘distorted saññā‘ they experience in the kāma loka; see “‘Attato Samanupassati’ and Sotāpanna Stage“.
Sammā Sati – Deeper Meaning of Sati
7. The deeper meaning of “sati” is comprehended when one realizes that the triggering of ‘avijjā‘ in the mind can be stopped by understanding the complete process of kamma generation, which happens in two stages: ‘purana kamma‘ and ‘nava kamma‘. Here, it is critical to understand that the ‘purana‘ or ‘initial’ kamma accumulation occurs automatically (without conscious thinking) based on ayoniso manasikāra.
- One becomes a Sotāpanna by understanding that subconscious kamma accumulation process and establishing ‘yoniso manasikāra‘. That removes only the first three saṁyojana that bind one to the rebirth process.
- The removal of those three saṁyojana happens when a puthujjana‘s mind enters the Satipaṭṭhāna Bhūmi free of the ‘distorted saññā‘ to establish yoniso manasikāra. However, that happens only for a brief period, and the mind comes out of the Satipaṭṭhāna Bhūmi soon afterward.
Sammā Sati Is Present Only in Satipaṭṭhāna Bhūmi
8. Even a Noble Person below the Arahant stage would have ‘Sammā Sati’ only when the mind is in the Satipaṭṭhāna Bhūmi. That is when any ‘lokiya saññā‘ cannot trigger avijjā in the mind.
- Thus, a Sotāpanna‘s mind may generate ayoniso manasikāra while living a normal life as a ‘householder,’ and he/she may engage in some akusala kamma with that ‘mundane sati‘; i.e., IPS processes will take place. However, they will not engage in ‘apāyagāmi kamma‘ because they have eliminated the three diṭṭhi saṁyojana. Now, a Sotāpanna must attain the Anāgāmi stage to overcome the ‘kāma loka saññā‘ by eliminating the ‘kāma rāga saṁyojana.’
- To break that saṁyojana, a Sotāpanna must re-enter the Satipaṭṭhāna Bhūmi (temporarily free of ‘kāma loka saññā‘) to engage in Vipassanā (insight meditation) for longer periods. That requires a Sotāpanna to follow the process described in the Mahā Satipaṭṭhāna Sutta. That will enable the mind to enter the Satipaṭṭhāna Bhūmi (which is free of ‘distorted saññā‘) and stay there for long periods to engage in Vipassanā! That is the only way to attain magga phala above the Sotāpanna stage.
- Since a Sotāpanna is guaranteed to attain the Arahanthood within ‘seven bhava‘, there is no danger even if a Sotāpanna does not start cultivating Satipaṭṭhāna in this life. This is why the Sotāpanna stage is such a critical step!
Only a Noble Person Can Enter Satipaṭṭhāna Bhūmi
9. Only a Noble Person who has established ‘yoniso manasikāra‘ (i.e., at or above the Sotāpanna stage) can enter the Satipaṭṭhāna Bhūmi. See “Satipaṭṭhāna Bhūmi – Free of Loka Saññā.”
- With Sammā Sati in the Satipaṭṭhāna Bhūmi, kamma generation stops (i.e., all IPS processes stop). This is when one can truly focus on comprehending key Dhamma concepts and attain magga phala. Again, IPS or pañcupādānakkhandha generation (both explain the ‘kamma generation’ in the mind) does not take place while the mind is in the Satipaṭṭhāna Bhūmi.
- A Noble Person above the Sotāpanna Anugāmi stage has ‘seen with wisdom’ that sensory pleasures are mirages, i.e., they have ‘yoniso manasikāra‘. They have discarded the ‘mundane worldview’ that ‘sensory experiences are real’ (which is the ‘āpāna‘ part of ‘Ānapāna‘). They have seen the truth of Buddha’s worldview that ‘sensory experiences are illusions’ (the ‘āna‘ part of ‘Ānapāna‘). See links at the top of the “Buddha Dhamma – Systematic” section.
Temporary Nibbāna = Tadaṅga Nibbuta = Sappabhāsa Citta
10. From the above discussion, the following should be clear: (i) A puthujjana has never experienced a sensory event without having avijjā in the mind, due to the fact that avijjā is automatically triggered by a type of ‘kāma loka saññā’ that always arises at the ‘kāma dhātu‘ stage. (ii) Since avijjā saṁyojana/anusaya has been eliminated in an Arahant, avijjā can NEVER arise in their mind, which will not attach to any type of ‘distorted saññā‘. (iii) A Sotāpanna had overcome ‘distorted saññā’ at the time of attaining the Sotāpanna phala. But now, he/she must cultivate Satipaṭṭhāna to enter the Satipaṭṭhāna bhumi (free of any ‘distorted saññā’) to cultivate the Noble Path to attain higher magga phala. We know of several Sotāpannās (like Visāka and Anāthapiṇḍika) who did not cultivate the Noble Path further and died as Sotāpannās.
- Cultivating Satipaṭṭhāna is the same as cultivating ‘Samatha,‘ and the ‘state of Samatha‘ is realized in the Satipaṭṭhāna Bhūmi.
- Once the mind is in ‘Samatha‘ (i.e., in the Satipaṭṭhāna Bhūmi), that is when a Sotāpanna can engage in true Vipassanā to attain higher magga phala.
- A puthujjana can not engage in true Vipassanā until they attain the Sotāpanna stage and cultivate Satipaṭṭhāna to attain Samatha. Note that the ‘calming of the mind’ due to ‘breath meditation’ is NOT ‘Samatha.’ The state of ‘Samatha‘ is in the Satipaṭṭhāna Bhūmi.
- Again, see links at the top of the “Buddha Dhamma – Systematic” section for details.
- Without realizing the above, many puthujjana waste their time by trying to cultivate Satipaṭṭhāna. It is true that the Mahā Satipaṭṭhāna Sutta begins by stating that it is the only path to Nibbāna. That is true, but one must attain the Sotāpanna stage first to be able to cultivate the Noble Path.
11. The “Attadīpa Sutta (SN 22.43)” explains how a bhikkhu attains ‘tadaṅga nibbuta.’ Here, ‘tadaṅga‘ means ‘temporary’ and thus, ‘tadaṅga nibbuta‘ means to ‘attain the state of Nibbāna temporarily.’
- When a mind is in the Satipaṭṭhāna Bhūmi,
- The Sutta explains how a Sotāpanna‘s mind can reach that ‘tadaṅga nibbuta‘ state in the Satipaṭṭhāna Bhūmi. It was explained in the previous post, “‘Attato Samanupassati’ and Sotāpanna Stage.”
- Thus, while in the Satipaṭṭhāna Bhūmi, even a Sotāpanna would have the mindset of an Arahant, since avijjā is temporarily blocked. That is what ‘tadaṅga nibbuta‘ means.
- However, during normal daily life, ‘kāma rāga‘ arises in a Sotāpanna since the ‘kāma rāga saṁyojana‘ is still intact. That saṁyojana is broken only after reaching the Anāgāmi stage. However, since a Sotāpanna has broken the first three diṭṭhi saṁyojana, he cannot engage in any of the worst immoral deeds that can lead to rebirths in the apayas; from the ‘purana kamma‘ stage, his mind is automatically stopped from attaching to any sensory input with wrong views.
- “Dvayatānupassanā Sutta (Snp 3.12)” is a deep sutta with many deep insights. You can read it at the link I shared to get an idea; the translation is adequate for that. I will discuss it in the future.
