Essay 04 - The Doctrine of Dependent Origination

BSTC 6001: THERAVADA BUDDHISM THE BUDDHIST DOCTRINE OF DEPENDENT ORIGINATION: AND ITS CENTRALITY TO OTHER BUDDHIST DOCTRINES
M B Orsborn (Huifeng) 2006/11/26

INTRODUCTION:
The questions of Why? and How? have always been in the fore of humanitys 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.

THEORIES 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 excluded middle, and arranged causal propositions in the four cornered manner.

Essay 04 - The Doctrine of Dependent Origination

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, or even 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 above two. 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 of things, 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.

The 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 of arising or production of a result would be meaningless. 2. As it is also seen that the nature of cause and result are not absolutely

Essay 04 - The Doctrine of Dependent Origination

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 it is a combination thereof. 4. In response to this view, it is seen that a result does in fact have a cause, 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.

DEPENDENT ORIGINATION 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.

General 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 ause or result. The wording however, does indicate a c relationship, that arising and existence are conditioned and dependent. It is a four-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 easing. c 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.

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

Essay 04 - The Doctrine of Dependent Origination

Specific 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? Not so Is there no suffering? It is not that 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 Buddhas knowing and seeing, indicate his realization through yogic 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 suffering 2. The Noble Truth of the origination of suffering 3. The Noble Truth of the cessation of suffering 4. The Noble Truth of the path leading to the cessation of suffering 3 There 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 nor absolute 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.

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 Sayutta Nikya, (Wisdom Publications, 2000). Pg. 546. As per: SN 56:11. Dhammacakkappavattana-sutta, Setting in Motion the Wheel of Truth.

Essay 04 - The Doctrine of Dependent Origination

Specific 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 the Buddhas 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] with craving 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 oming into being through conditions. c 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

Specific 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 . See Bhikkhu Bodhi: The Great Discourse on Causation, The Mahnidna Sutta and its Commentaries, (Buddhist Publication Society, 1995). Esp. pg. 18~22 & 43~57 .

Essay 04 - The Doctrine of Dependent Origination

[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 ondition as per the previous twelve links. This process leading to c the knowledge of destruction [of the taints], is a kind of arrangement of the seven factors of awakening (bojjhaga), the five spiritual faculties (indriya), and the five stages leading towards knowledge and vision of liberation. Each is to be successively developed, conditioned by and dependent upon the last.

DEPENDENT 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 in various planes of existence (kamma), teachings on the arising and cessation of the universe, the process of mental absorption, and also perception.

Moral 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 Sayutta Nikya, (Wisdom Publications, 2000). Pg. 554. Bhikkhu amoli and Bhikkhu Bodhi: Bhayabherava Sutta, Fear and Dread, in The

Essay 04 - The Doctrine of Dependent Origination

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

Arising 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 correct understanding 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 interconditioning of physical and mental forces, in a synergetic process.

DEPENDENT 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, (Wisdom Publications, 2001). Pg. 106. 8 See in particular Cakammavibhanga Sutta & Mahkammavibhanga Sutta in the Majjhima Nikya, 135 & 136, for the most detailed analysis of kamma and its result. 9 See Aggaa 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

Essay 04 - The Doctrine of Dependent Origination

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.

CONCLUSION:
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 to further examine and gain an understanding of such a profound doctrine.

Sakuludyin, in The Middle Length Discourses of the Buddha, A Translation of the Majjima Nikya, (Wisdom Publications, 2001). Pg. 655. 11 Bhikkhu amoli and Bhikkhu Bodhi: Mahhatthipadopama Sutta, The Simile of the Elephants Footprint (Greater), in The Middle Length Discourses of the Buddha, A Translation of the Majjima Nikya, (Wisdom Publications, 2001). Pg. 283.