Discourse analysis in Sutta Pitaka
Linguistics
in Tipitaka: Discourse analysis in Sutta Pitaka
The
Law of Dependent Origination
What is the Law of
Dependent Origination?
The doctrine of
dependent origination is one of the principal teachings of the Buddha and
concerns the interdependence and mutual conditioning of phenomena. Pratītyasamutpada is the fundamental
philosophical doctrine in Buddhism which accounts for and explains other
central topics of concern such as
rebirth, samsara, suffering, liberation and emptiness. (resource : WIKIPEDIA)
In
Pali Canon
In
the Pali Suttapitaka (the
most ancient canon of Buddhist writing preserved by Theravara tradition)
the first (partial) exposition of the twelve nidanas appears in the Dtgha Nikaya
(Long Discourses), Brahmajala Sutta, verse 3.71. The reference is partial because
it does not cover all twelve links: In this same Nikaya, Sutta 14 describes ten
links instead of twelve, and in Sutta 15 the links are described, but without
the six sense-bases (for a total of nine links in that Sutta).
they
experience these feelings by repeated contact through the six sense-bases;
feeling conditions craving; craving conditions clinging; clinging conditions
becoming; becoming conditions birth; birth conditions aging and death, sorrow,
lamentation, sadness and distress.
Descriptions of the full sequence of twelve links can
be found elsewhere in the Pali canon, for instance in section 12 of the
Samyutta Nikaya:
Now
from the remainderless fading and cessation of that very ignorance comes the
cessation of fabrications From the cessation of birth, then aging and death,
sorrow, lamentation, pain, distress, & despair all cease. Such is the
cessation of this entire mass of stress and suffering. (resource : WIKIPEDIA)
The Law of
Dependent Origination is one of the important laws of the universe discovered
by Shakyamuni Buddha (through enlightenment). It simply states that
It is produced; therefore the other is produced.
It is extinguished; therefore the other is extinguished.
It exists; therefore the other exists.
It does not exist; therefore the other does not exist.
It is extinguished; therefore the other is extinguished.
It exists; therefore the other exists.
It does not exist; therefore the other does not exist.
It is an
elaboration of the Principle of Cause and Effect, highlighting the concept of
inter-dependency of existence, and also the duality/non-duality. It looks
simple. But in fact, it is very deep and profound, especially when it is
applied to our daily life.
Basically, we can
understand the Law of Dependent Origination in three ways:
1.
Related to Cause and Effect
2.
Related to Inter-dependency
3.
Related to Profundity
Related to Cause and Effect
One reaps what one sows. It is very simple, and is agreed upon and
accepted by most people. Every effect has its cause. However, if we talk about
cause and effect without considering the condition, we are a fatalist. Buddhism
rejects it. An effect can only arise depending on condition(s). Cause is
primary while condition is secondary. In other words, a wholesome deed at
present can be a cause of a good retribution/effect in future. However, a
wholesome deed at present can also be a condition for preventing the bad
retribution (evil effect due to the evil cause in the past), as a bad
retribution usually comes in effect under adverse/unwholesome conditions. Even
if it really comes, the effect is generally less severe, particularly if we
sincerely repent of our evil deed in the past. Moreover, since cause cannot
come in effect without condition(s), it is important to note that although one
cannot change the cause and effect, one can change the conditions. This is why
Buddhism emphasizes to change our fate by changing the condition.If we
cultivate the wholesome causes, we have good retribution. Thus, we should have
a strong belief and deep understanding of the law and act in accordance with
it, in order to have a better living with happiness and blessings.
Related to Inter-dependency
Literally, interdependency means one cannot exist without the
other. Its existence depends on the other. In other words, "it" and
"the other" are co-existent, for instance, up and down, right and
wrong, good and evil, bright and dark, subject and object, you and I, etc.
There is no independent existence. Nothing has its own nature of existence. It
deduces the non-existence of an independent "I". By definition, the
existence of an independent "I" is (1) independent (2) permanent (3)
self-sovereign. Buddhism does not reject a convenient designation named
"I", but rejects the belief in a real, independent and permanent
entity ! Buddhism also rejects the belief of the Creator of Universe as there
is no exception to the law. This will be further elaborated in The Three
Universal Truths in the next section.
Related to Profundity
This is a very profound way to understand the Law of Dependent
Origination. It reveals the reality of the nature. Dependent origination is
further described to be the momentary inter-dependent existence.That means, for
all phenomena, their existence are inter-dependent (dependent upon a number of
causal factors), and also impermanent (transient, ever-changing and momentary).
Again, this will be further elaborated in The Three Universal Truths in the
next section.
Twelve
Links of Dependent Origination
There
is no existing phenomenon that is not the effect of dependent origination. All
phenomena arise dependent upon a number of casual factors, called conditions.
This is a very simple way to express the Law of Dependent Origination.
Dependent
origination is essentially and primarily a teaching to understand suffering and
cessation of suffering. It is not a description of the evolution of universe.
The twelve links of dependent origination provide a
detailed description on the problem of suffering and rebirth. They are:
ignorance, mental formation, consciousness, name and form, the six senses,
contact, feeling, craving, clinging, becoming, birth, aging and death.
|
1.
|
Ignorance
|
is
the condition for mental formation.
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|
2.
|
Mental
formation
|
is
the condition for consciousness.
|
|
3.
|
Consciousness
|
is
the condition for name and form.
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|
4.
|
Name
and form
|
is
the condition for the six senses.
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|
5.
|
The
six senses
|
are
the conditions for contact.
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|
6.
|
Contact
|
is
the condition for feeling.
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|
7.
|
Feeling
|
is
the condition for craving.
|
|
8.
|
Craving
|
is
the condition for clinging.
|
|
9.
|
Clinging
|
is
the condition for becoming.
|
|
10.
|
Becoming
|
is
the condition for birth.
|
|
11.
|
Birth
|
is
the condition for aging and death.
|
|
12.
|
Aging
and death
|
is
the condition for ignorance.
|
All twelve links are inter-related and dependent
on each other. Each one does not have its own nature. Thus there is no starting
point nor ending point. They are cyclic phenomena. Each link is a cause on one
hand, and an effect on the other. The occurrence of cause and effect may come
about in a moment or over a period of three life-times.
There are two main ways to interpret the twelve
links.
1. Sequential Interpretation
2. Cyclical Interpretation
1.1
Sequential Interpretation
Over
a period of three life-times, i.e. past life, present life and future life.
1.
Past life - ignorance, mental formation represent the
conditions that are responsible for the occurrence of this life.
2.
Present life - The eight links, consciousness, name and form, six
senses, contact, feeling, craving, clinging and becoming constitute
the process of evolution within this life.
3.
Future life - birth, old age and death belong to the
conditions for the future life.
According to this interpretation, ignorance and
mental formation result in the emergence of this life within its
psycho-physical personality. In turn, the action performed in this life result
in rebirth in the future life.
1.2
Cyclical Interpretation
Dividing
the twelve links into three groups:
1.
Defilement (Klesha) - ignorance, craving and clinging.
Ignorance is
the main cause of suffering. It is because ignorance that we crave for
pleasures of the senses, for existence and for non-existence. We also cling to
pleasant experience, to ideas, and most significantly, to the idea of an
independent and permanent self. Ignorance is the cause
of actions. Defilement is the impurities of mind, resulting in actions.
2.
Action (Karma) - mental formation and becoming
Mental formation refers
to the impressions or habits that we have formed in our stream of conscious
moments. They are formed by repeated actions, just like the formation of river
by repeated flows of water in the streams. In the same way, our actions become
habitual. These habits become part of our personality and we take these habits
with us from life to life in the form of habitual energy. Becoming is
the actions that we perform in this life. In other words, the habits developed
over countless lives combined with new actions performed in this life result in
rebirth and suffering.
3.
Suffering (Duhkha) - consciousness, name form, the six senses, contact,
feeling, birth, old age and death
All
these links are the effects of defilement and actions.
The
Twelve Links of Dependent Origination
The
twelve links of Dependent Origination providing a detailed description on the
problem of suffering and rebirth are given below:
Ignorance means the lack of right understanding. In our world, one
is ignorant to take Five Desirous Pleasures (wealth, sex, fame, eating, sleep)
as the ultimate happiness. One is also ignorant to take oneself as a real,
independent, permanent entity of "I". We do not really understand
what our lives are and what the universe is. That is why we are in trouble, in
anger, in illusion, in anxiety, in fear, etc. If we understand more about the
universe and our lives, then we will live in accordance with the way it goes
(not against it). Then we will be happy, free and comfortable.
Many people live, act and behave in accordance with their
traditions, customs and habits, without knowing what they really are (just like
the Five Desirous Pleasures). It is the ignorance which leads them to suffer.
Many people are born and then die without understanding what they really are.
That is why they undergo rebirth from life to life. In Samsara, ignorance can
be regarded as the blockage to our own Buddha's nature which is yet to be
developed and enlightened. Ignorance is an incomplete and imperfect
understanding, illusion and unconsciousness, defilement and impurities of the
mind. It is the primary cause of suffering and rebirth. Ignorance is a
condition for mental formation.
2. Mental
Formation
Mental formation arises from ignorance. The mental impurities (the
result of actions done in the previous lives) have resulted in the formulation
of habitual energy and actions done in the present life which are generally
liable to conform to the patterns established in previous lives. All are
governed by the Law of Karma. That is why some people live better than the
others in this world.
Mental formation is a condition for consciousness.
3. Consciousness
Consciousness arises from mental formation. Literally, it means
perceiving, comprehending, recognizing, differentiating etc. Usually it is
interpreted to be our mind.
In the twelve links, mental formation is then condition for
consciousness, as our personalities belong to our internal mind. Our
personalities can only be realized upon (1) the subjective differentiating mind
(consciousness) and (2) the objective matter (name and form).Consciousness is a
condition for name and form.
It is the combination of spirit and matter, mind and body. It
refers to Five Skandhas, i.e. form, feeling, perception, mental formation and
consciousness. Form has its colour and shape, and the other four do not.
Therefore, they are called "name". Name and form is a condition for
the six senses.
5. The
Six Senses
The six senses arise from name and form. They are eye, ear, nose,
tongue, body and mind. These six organs are the tools used to get in contact
with the external objects and to be aware of the existence of an objective
matter. They are also organs to express our characters and personalities. The
six senses are the conditions for contact.
6. Contact
Contact arises from the six senses. It is the psychological
process created by the six senses, the objects and the consciousness. Therefore
contact is the condition for feeling. Without contact, we will have no feeling.
It is the very first link where suffering begins.
7. Feeling
Feeling arises from contact. It is the feeling towards a matter.
There are three kinds of feeling, namely, suffering, pleasure,
no-suffering-no-pleasure. Feeling is a condition for craving.
Craving arises from contact. It is the sensuous desire, pursuit
for pleasures, attachment to gain and fear of loss.Craving is a condition for
clinging.
9. Clinging
Cling arises from craving. It is an attachment to a matter. We
have the desire to keep it and possess it permanently. However, all phenomena
are impermanent. We are bound to suffer because of our ignorance. Clinging is a
condition for becoming.
10. Becoming
Becoming arises from clinging. It means to give birth, create and
exist. Since we are so attached to all phenomena, including matter and self, we
assume that there is an existence. However, the existence is void because it is
not real. It is conditioned, impermanent and transient. Becoming is a condition for birth.
11. Birth
Birth arises from becoming. Birth implies life. It is an effect of
all mental activities, which make the life to happen. Birth is a condition for
old age and death.
12. Old
Age and Death
Old age and death arises from birth. It is a life
"cycle". Death is one of the greatest affliction and fear of the
layman beings, but none of them is exempted from old age and dying. Only Arhats
and Bodhisattva who are enlightened, have liberated themselves from the
fundamental errors that imprison them within the cycle of birth and death in
Samsara.
Ordinary beings die, leaving with the ignorance, which carries to
next life, i.e. rebirth, so on and so forth. Old age and death is a condition
for ignorance.
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