Idappaccayata

Abhidhamma
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https://suttacentral.net/sn6.1/en/sujat … ript=latin

Linked Discourses 6.1
Saṁyutta Nikāya 6.1

  1. The Appeal
  2. Paṭhamavagga

The Appeal of Brahmā
Brahmāyācanasutta
Variant: Brahmāyācanasutta → kokālikavaggo (bj); kokālikavaggo paṭhamo (pts2ed)
So I have heard.
Evaṁ me sutaṁ—
At one time, when he was first awakened, the Buddha was staying in Uruvelā at the root of the goatherd’s banyan tree on the bank of the Nerañjarā River.
ekaṁ samayaṁ bhagavā uruvelāyaṁ viharati najjā nerañjarāya tīre ajapālanigrodhamūle paṭhamābhisambuddho.

Then as he was in private retreat this thought came to his mind,
Atha kho bhagavato rahogatassa paṭisallīnassa evaṁ cetaso parivitakko udapādi:

“This principle I have discovered is deep, hard to see, hard to understand, peaceful, sublime, beyond the scope of logic, subtle, comprehensible to the astute.
“adhigato kho myāyaṁ dhammo gambhīro duddaso duranubodho santo paṇīto atakkāvacaro nipuṇo paṇḍitavedanīyo.
But people like clinging, they love it and enjoy it.
Ālayarāmā kho panāyaṁ pajā ālayaratā ālayasammuditā.

It’s hard for them to see this topic; that is, specific conditionality, dependent origination.
Ālayarāmāya kho pana pajāya ālayaratāya ālayasammuditāya duddasaṁ idaṁ ṭhānaṁ idappaccayatāpaṭiccasamuppādo.

It’s also hard for them to see this topic; that is, the stilling of all activities, the letting go of all attachments, the ending of craving, fading away, cessation, extinguishment.
Idampi kho ṭhānaṁ duddasaṁ yadidaṁ sabbasaṅkhārasamatho sabbūpadhipaṭinissaggo taṇhākkhayo virāgo nirodho nibbānaṁ.
And if I were to teach this principle, others might not understand me, which would be wearying and troublesome for me.”
Ahañceva kho pana dhammaṁ deseyyaṁ; pare ca me na ājāneyyuṁ; so mamassa kilamatho, sā mamassa vihesā”ti.
Thus this specific conditionality dependent origination is deep and difficult to understand, even intellectually.
Yet, so the Pali says, it is not an impossible task.

In the Visuddhimagga xvII 5

Jātipaccayā, bhikkhave, jarāmaraṇaṃ, uppādā vā tathāgatānaṃ anuppādā vā tathāgatānaṃ ṭhitāva sā dhātu dhammaṭṭhitatā dhammaniyāmatā
idapaccayatā.
“With birth as condition, bhikkhus, there is ageing and death. Whether Perfect Ones arise or do not arise, there yet remains that element, relatedness of states, regularity of states, specific conditionally.
Taṃ tathāgato abhisambujjhati abhisameti, abhisambujjhitvā abhisametvā ācikkhati deseti paññapeti paṭṭhapeti vivarati vibhajati uttānīkaroti, passathāti cāha.
The Perfect One discovers it, penetrates to it. Having discovered it, penetrated to it, he announces it, teaches it, makes it known, establishes, exposes, expounds, and explains it: ‘See,’ he says,
Jātipaccayā, bhikkhave, jarāmaraṇaṃ.
‘With birth as condition there is ageing and death.’
Bhavapaccayā, bhikkhave, jāti - pe - avijjāpaccayā, bhikkhave, saṅkhārā uppādā vā tathāgatānaṃ - pe - uttānīkaroti passathāti cāha.
“With becoming as condition, bhikkhus, there is birth … With ignorance as condition, bhikkhus, there are formations. Whether Perfect Ones arise or do not arise, there yet remains that element, relatedness of states, regularity of states, specific conditionally. The Perfect One discovers it, penetrates to it. Having discovered it, penetrated to it, he announces it, teaches it, makes it known, establishes, exposes, expounds and explains it:

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Some more from Vism.

VISM XVII 6. Because particular states are produced by particular conditions, neither less nor more, it is called reality (suchness). Because once the conditions have met in combination there is no non-producing, even for an instant, of the states they generate, it is called not unreality (not unsuchness). Because there is no arising of one state with another state’s conditions, it is called not otherness. Because there is a condition, or because there is a total of conditions, for these states beginning with ageing-and-death as already stated, it is called specific conditionality.

573.Tatrāyaṃ vacanattho, imesaṃ paccayā
idappaccayā.
VVII 7.Here is the word meaning: idappaccayā (lit. that- conditions) = imesaṃ paccayā (conditions for those);
Idappaccayā eva idappaccayatā.
idappaccayā (that-conditions) = idappaccayatā (that- conditionality, conditionality for those, specific conditionality).

VISM XVII 58.Vuttañhetaṃ "tattha katamā avijjā, dukkhe aññāṇaṃ - pe - dukkhanirodhagāminiyā paṭipadāya aññāṇaṃ, pubbante aññāṇaṃ, aparante, pubbantāparante, idappaccayatāpaṭiccasamuppannesu dhammesu aññāṇa"nti (dha. sa. 1106)
for this is said: “Herein, what is ignorance? It is unknowing about suffering, [unknowing about the origin of suffering, unknowing about the cessation of suffering, unknowing about the way leading to the cessation of suffering], unknowing about the past, unknowing about the future, unknowing about the past and future, unknowing about specific conditionality and conditionally-arisen states” (cf. Dhs §1162)

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A question from dhammawheel:

Greetings Robert,

Given that knowledge of idappaccayatā is the singular defining characteristic of stream-entry, it would be fair to assume that the knowledge becomes apparent immediately prior to the initial arising of the path, wouldn’t it? Or is it otherwise for followers of the Visuddhimagga?

Metta,
Paul.

.
Idappaccayatā is translated as specific conditionality and as you point it is a key element of insight leading to the path.
In fact the whole Patthana - the last book of the Abhidhamma - is all about conditionality.

Here is how the Vism. puts it:

XVII 6. Because particular states are produced by particular conditions, neither less nor more, it is called reality (suchness). Because once the conditions have met in combination there is no non-producing, even for an instant, of the states they generate, it is called not unreality (not unsuchness). Because there is no arising of one state with another state’s conditions, it is called not otherness. Because there is a condition, or because there is a total of conditions, for these states beginning with ageing-and-death as already stated, it is called specific conditionality.

7.Here is the word meaning: idappaccayā (lit. that- conditions) = imesaṃ paccayā (conditions for those);
Idappaccayā eva idappaccayatā.
idappaccayā (that-conditions) = idappaccayatā (that- conditionality, conditionality for those, specific conditionality). Or alternatively, idappaccayatā (that-conditionality) = idappaccayānaṃ samūho (the total of that- conditions, total specific conditionality).

and as I noted earlier it is ignorance that hinders the understanding of idappaccayatā.

Likewise, origin, cessation, and the path, bygone five aggregates called the past, coming five aggregates called the future, both of these together called the past and future, and both specific conditionality and conditionally-arisen states together called specific conditionality and conditionally- arisen states—all of which it [ignorance] keeps concealed,
preventing their true individual functions and characteristics being penetrated thus: “This is ignorance, these are formations.

Thus yes the path of vipassana is learning to see, to understand “idappaccayatāpaṭiccasamuppannadhammasaṅkhātaṃ idappaccayata ñceva paṭiccasamuppannadhamme ca paṭicchādetvā tiṭṭhati.”