Theravada 04 - The Doctrine of Dependent Origination - Huifeng

7/31/2019 Theravada 04 - The Doctrine of Dependent Origination - Huifeng

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Essay 04 - The Doctrine of Dependent Origination

BSTC6001:THERAVADABUDDHISM

THEBUDDHISTDOCTRINEOFDEPENDENTORIGINATION:

AND ITS CENTRALITY TO

OTHER BUDDHIST DOCTRINES

M B Orsborn (Huifeng)

2006/11/26

INTR

THE

ODUCTION:

The questions of Why? and How? have always been in the fore ofhumanitys philosophical and religious investigations. These questions of the

whys and hows of the world and our experience in it, belong to the sphere

of causality, of cause and effect. The answers to such questions, and the ways

in which different religious and philosophical systems resolve them, are many

and varied indeed. This short essay will examine the Buddhist theory of

causation in particular, known as dependent origination (paicca-samuppda),

and its position as the central doctrine in the complete Buddhist system of

thought, knowledge and spiritual praxis.

ORIES OF CAUSATION:

Early Indian systems of thought were mainly theistic or naturalistic in

nature. They were based upon analytical classification of various material,

mental and spiritual elements within the world. Most of these systems were

based around strict distinction between the elements within the cause and

effect relationship. They also used a form of the logical law of the excludedmiddle, and arranged causal propositions in the four cornered manner.

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The

The

Four Forms of Cause and Effect Relation

This gives four possibilities of the relationship between cause and effect:

1. Self arising: Given that a cause and its effect are similar in nature,the first theory was that of self arising, the identity of cause and effect. This

means that the effect itself is already somehow present within the cause,

before its arising. For example, the view that individual human souls are

mere sparks of a greater soul to which they return, yet of the same nature.

This was particularly used by monist systems.

2. Other arising: The second theory was that of complete difference,or otherness, of cause and effect. This was useful in countering objections to

the first theory, that if the effect was already existent, what was the point, oreven the meaning, of arising? For example, the view that time or issara are

the creators of all things, yet are themselves different from their creations.

This was particularly used by pluralist and theist creationist systems.

3. Arising from both: This third theory is a combination of the abovetwo. It indicates that although the result is already existent within the cause

(self), it still requires other factors for its manifestation (other).

4. No cause: The fourth theory admits of the arising and existence ofthings, but claims that their arising has no fixed relational law. Rather, things

and events are random, chance happenings, wherein no causal relationship

can be established. With no plausible continuity between events, this

becomes a form of nihilism. For example, the view that an individuals

existence, bondage and liberation are pure chance and circumstance, and

spiritual effort is thus useless.

Buddhas Rejection of These Four Forms

The Buddha rejected the above four causal propositions as being unable

to effectively provide realistic answers to the question of cause and effect in

general. More specifically, the above were unable to explain the key question

facing humanity the very real issues of suffering, the cause of suffering, the

cessation of suffering, and the path leading to the cessation of suffering.

From the Buddhas own realization of these Four yra Truths, he saw that:

1. If a result is inherent in a cause, then it is eternal. Also, the idea ofarising or production of a result would be meaningless.2. As it is also seen that the nature of cause and result are not absolutely

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other in relation to one another. If this were so, there would be the absurdity

of apples arising from orange trees, and any result could be possible from any

cause. This is seen to not be the case.

3. With the rejection of the first two, the third theory is also rejected as itis a combination thereof.

4. In response to this view, it is seen that a result does in fact have acause, and so sort of understandable relation is present. If they were pure

chance and causeless, not only would an end to suffering would not be

possible, but the universe would not function in any comprehensible way.

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ENDENTORIGINATION PAICCA-SAMUPPDA:

In particular, the Buddha rejected these four based on his personal

experience and realization. His stance was not a system established merely

on pure reason and logical argument, but one of direct perception of how

things come to be. In response to the above theories, the Buddha proposed

the theory of dependent origination.

eral Form

As a general system of cause, conditionality and result, the law of

dependent origination was stated by the Buddha thus:

I shall teach you the Dhamma: When this exists, that comes to be; with

the arising of this, that arises. When this does not exist, that does not

come to be; with the cessation of this, that ceases.1

One can clearly note that this formulation does not in fact mention either

of the terms cause or result. The wording however, does indicate a

relationship, that arising and existence are conditioned and dependent. It is afour-fold formulation: the first and third propositions expressed in terms of

existence and non-existence; the second and fourth propositions expressed

in terms of arising and ceasing.

Being a principle of relations, it is a synthetic principle revealing that

specific phenomena are not independent. It thus saves the Buddhist doctrine

from descending into the ontological extremes of either eternalism or nihilism.

1

Bhikkhu amoli and Bhikkhu Bodhi: Casakuludyi Sutta, The Shorter Discourse toSakuludyin, in The Middle Length Discourses of the Buddha, A Translation of the MajjimaNikya, (Wisdom Publications, 2001). Pg. 655.

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cific Form I the Four rya Truths

The Buddhas rejection of the fourfold proposition with regards suffering,

is seen clearly when the Buddha responds to the naked ascetic Kassapa:Is suffering created by oneself? Not so Is suffering created by

another? Not so Is suffering created both by oneself and by

another? Notso Is there no suffering? It is notthat there is

no suffering It is not that I do not know and see suffering, Kassapa. I

know suffering, I see suffering.2

How does the Buddha, without falling into the four extremes, describe the

arising and cessation of suffering? It is described by the Four rya Truths,

which are the central axis of the Buddhas dispensation. The Buddhasknowing and seeing, indicate his realization throughyogic absorption, rather

than mere rational analysis. Herein we see quite clearly how suffering is

presented in terms of dependent origination:

1. The Noble Truth of suffering2. The Noble Truth of the origination of suffering3. The Noble Truth of the cessation of suffering4. The Noble Truth of the path leading to the cessation of suffering 3There are two conditional relationships: The first two Truths are the result

and conditions (origination) of the existence and arising of sasric existence

suffering. The second two Truths are the result and conditions (path) to the

non-existence and cessation of this suffering nibbna. The first and third

Truths are resultants, and the second and fourth Truths are conditions.

Although the conditions and effect differ, this arrangement does not fall

into the category of arising from other as shown above. The key points

being that neither suffering nor its cessation arise from a single condition, nor

are they themselves a single condition. It is thus rather a case of multiple

conditions leading to multiple results, wherein neither absolute identity norabsolute otherness can be predicated between cause and result. Hence the

term used is condition (paccaya), rather than cause (hetu). Buddhism teaches

conditionality or dependence dependent origination.

2 Bhikkhu Bodhi: 17 (7) The Naked Ascetic Kassapa, II The Book of Causation (Nidnavagga),

Nidnasayutta, in The Connected Discourses of the Buddha, A Translation of the SayuttaNikya, (Wisdom Publications, 2000). Pg. 546.3 As per: SN 56:11. Dhammacakkappavattana-sutta, Setting in Motion the Wheel of Truth.

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cific Form II Cyclic Existence

In addition to the generic formula, and that applied to the Four rya

Truths, the principle of dependent origination is also very important in theBuddhas description of a living beings existence and experience within

sasra. This is most characteristically expressed by the twelve links (nidna)

of dependent origination, as a specific case example of suffering and its origin:

That is, [1] with ignorance as condition, formations [come to be]; [2] with

formations as condition, consciousness; [3] with consciousness as condition,

mentality-materiality; [4] with mentality-materiality as condition, the

sixfold base; [5] with the sixfold base as condition, contact; [6] with contact

as condition, feeling; [7] with feeling as condition, craving; [8] withcraving as condition, clinging; [9] with clinging as condition, being; [10]

with being as condition, birth; [11] with birth as condition, [12] ageing and

death, sorrow, lamentation, pain, grief, and despair come to be. Such is the

origin of this whole mass of suffering. 4

Although the post-canonical literature developed various methods of

analyzing the twelve links into past, present and future lives; condition and

result; passive and active; etc., in general we can see clearly that sasric

existence is one of process, a continual coming into being through conditions.

These twelve links are cyclic in nature, with several links all acting as mutual

conditions for one another, in a type of networked feedback loop.

A slightly different version of this sequence of dependent arising is also

found, which specifically indicates the mutual conditionality between

consciousness and mentality-materiality. This presentation also contains a

second sequence relating craving to various evil phenomena. 5

cific Form III Liberation from Cyclic Existence

In addition to the Buddhas use of dependent origination to describe the

process of sasric existence, he uses the same method to describe the two

rya Truths of cessation and the path. We see the use of a different set of

twelve links:

4 Bhikkhu amoli and Bhikkhu Bodhi: Bahudhtuka Sutta, The Many Kinds of Elements,in The Middle Length Discourses of the Buddha, A Translation of the Majjima Nikya, (Wisdom

Publications, 2001). Pg. 927.5 See Bhikkhu Bodhi: The Great Discourse on Causation, The Mahnidna Sutta and itsCommentaries, (Buddhist Publication Society, 1995). Esp. pg. 18~22 & 43~57.

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[1] The knowledge of destruction with respect to destruction has a

proximate case; it does not lack a proximate cause. And what is the

proximate cause for the knowledge of destruction? It should be sadi:

liberation. [2] Liberation dispassion; [3] Dispassion revulsion; [4]

Revulsion the knowledge and vision of things as they really are; [5] The

knowledge and vision of things as they really are concentration; [6]

Concentration happiness; [7] Happiness tranquility; [8] Tranquility

rapture; [9] Rapture gladness; [10] Gladness faith; [11] Faith [12]

suffering.6

Although the term here is proximate cause, it is to be understood in the

sense of condition as per the previous twelve links. This process leading to

the knowledge of destruction [of the taints], is a kind of arrangement of the

seven factors of awakening (bojjhaga), the five spiritual faculties (indriya), andthe five stages leading towards knowledge and vision of liberation. Each is

to be successively developed, conditioned by and dependent upon the last.

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ENDENT ORIGINATION AND OTHER DOCTRINES:

Beyond the very direct teachings relating to the Four rya Truths, the

principle of dependent origination was also used to explain many other

subjects. These include, but are not limited to: living beings rebirth invarious planes of existence (kamma), teachings on the arising and cessation of

the universe, the process of mental absorption, and also perception.

al Cause and Effect Kamma

Not only did the Buddha realize the Four rya Truths on his awakening,

he also saw the law of kamma directly. This realization was described as: I saw beings passing away and reappearing I understood how

beings pass on according to their actions thus: These worthy beings who

were ill conducted in body, speech, and mind, have reappeared in a state

of deprivation, But these worthy beings who were well conducted in

body, speech and mind, have reappeared in a good destination I

understood how beings pass on according to their actions.7

6 Bhikkhu Bodhi: 23 (3) Proximate Cause, II The Book of Causation (Nidnavagga),

Nidnasayutta, in The Connected Discourses of the Buddha, A Translation of the SayuttaNikya, (Wisdom Publications, 2000). Pg. 554.7 Bhikkhu amoli and Bhikkhu Bodhi: Bhayabherava Sutta, Fear and Dread, in The

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The use of reappear and according to indicates that kamma is also a case

of dependent origination. It was based on this knowledge that the Buddha

instructed others in kamma. The Buddha does clearly state however, that

kamma is a complex matter, and many teachers make incorrect inductive

conclusions without having seen the entire range of kamma causes and results.8

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ing and Cessation of the World

Not only was the law of dependent origination applied to the existence of

the individual, it was also applied to the empirical world. The world is said

to be cyclic, passing through the stages of arising, to abiding, to destruction, to

final non-existence, each stages taking great cosmic eons of time. It is in the

early phases that living beings arise and are reborn in the world, due to their

kamma. Then, conditioned by the kammic actions of these beings, the world

itself undergoes many changes. For example, desire for sensual pleasures

causes the differentiation of the beings into male and female, where no such

differentiation previously existed. Also, the greed of these beings causes

various food bearing plants to change and become less fruitful. Later

covetousness, anger, and acts of violence, cause further changes in the world.9

Although we cannot say that the view of dependent origination is

scientific in the popular sense of the world, anyone with a correctunderstanding of dependent origination can see that the present

environmental changes and challenges in the world, are not purely natural

physical events. Dependent origination certainly allows for the inter-

conditioning of physical and mental forces, in a synergetic process.

ENDENT ORIGINATION AS THE DHAMMA:

When we look at the way in which these teachings are given, we can not

help come to the realization that not only is dependent origination a central

Buddhist doctrine, but it is in fact the Dhamma itself. The general formula

stated above begins with: I shall teach you the Dhamma,10 and we can see

Middle Length Discourses of the Buddha, A Translation of the Majjima Nikya, (WisdomPublications, 2001). Pg. 106.

8 See in particular Cakammavibhanga Sutta &Mahkammavibhanga Sutta in theMajjhima

Nikya, 135 & 136, for the most detailed analysis of kamma and its result.9 SeeAggaa Sutta in the Dgha Nikya, 27, for a description of the arising of the world.10 Bhikkhu amoli and Bhikkhu Bodhi: Casakuludyi Sutta, The Shorter Discourse to

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several other instances of the Buddha explicitly stating this point:

Now this has been said by the Blessed One: One who sees dependent

origination sees the Dhamma; one who sees the Dhamma sees dependent

origination. 11

Rather than seeing this statement as another kind of causal relation, ie.that seeing dependent origination leads to seeing the Dhamma, we must

keep in mind the meaning of the term Dhamma, as both the nature and also

as the establishment or support of phenomena. Phenomena are established,

are arisen, in dependence and conditionally. Thus, the statement is a direct

equivalence, ie. dependent origination is Dhamma, the nature of things.

CLUSION:

The Buddha, in response to contemporary views on causation, and in the

light of personal realization, taught the law of dependent origination

(paicca-sammutpda). This is the law of the conditioned and dependent

arising of phenomena, wherein multiple conditions lead to multiple results.

In particular, this law was applied to the experience of suffering within

sasra, as the Four rya Truths: suffering, the origination of suffering, the

cessation of suffering, and the path leading to the cessation of suffering. As

such, an individuals bondage or liberation is inter-dependently conditioned.If suffering were not dependent, liberation would in fact be impossible.

In addition to the Four rya Truths, this law also governs kamma and its

result, the arising of the world, and other dynamic phenomena. These cases

show clearly that dependent origination is a network of conditional relation,

spanning between the material and mental spheres.

Ultimately, the law of dependent origination can be seen as the entirety of

the Dhamma. That is Who sees dependent origination, sees the Dhamma.

Who sees the Dhamma, sees dependent origination. We would do well tofurther examine and gain an understanding of such a profound doctrine.

Sakuludyin, in The Middle Length Discourses of the Buddha, A Translation of the MajjimaNikya, (Wisdom Publications, 2001). Pg. 655.

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Bhikkhu amoli and Bhikkhu Bodhi: Mahhatthipadopama Sutta, The Simile of theElephants Footprint (Greater), in The Middle Length Discourses of the Buddha, A Translation ofthe Majjima Nikya, (Wisdom Publications, 2001). Pg. 283.

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Theravada 04 - The Doctrine of Dependent Origination - Huifeng