8. The Dependent Origination (paṭiccasamuppāda)

The Dependent Origination (paṭiccasamuppāda) is so central to the Buddha’s teaching that the Buddha said: “One who sees dependent origination sees the Dharnma, and one who sees the Dhamma sees dependent origination” (Majjhima Nikāya, Sutta number 28). The Dependent Origination is essential Buddhist teaching on causation and the ontological status of phenomena. This doctrine affirms that all phenomena or events in both mental and physical arise in dependence on causes and conditions and lack intrinsic being. The simplest form of this doctrine is: “when this exists, that arises” or in the general formula: “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” (Majjhima Nikāya, Sutta number 38.19; 22). Thus, ‘this’ is the cause of ‘that’ which determines the presence of ‘this’. The ultimate purpose of the teaching on dependent origination is to reveal the conditions that sustain the round of rebirths and thereby to show what must be done to gain release from the round. To win deliverance is a matter of unraveling the causal pattern that underlies our bondage, and this process begins with understanding the causal pattern itself. It is dependent origination that defines this causal pattern. The doctrine is usually expounded as a sequence of twelve factors joined into a chain of eleven propositions.

The Blessed One said this:

And what, monks, is dependent origination? With ignorance as condition, volitional formations [come to be]; with volitional formations as condition, consciousness; with consciousness as condition, name-and-form; with name-and-form as condition, the six sense bases; with the six sense bases as condition, contact; with contact as condition, feeling; with feeling as condition, craving; with craving as condition, clinging; with clinging as condition, existence; with existence as condition, birth; with birth as condition, aging-and-death, sorrow, lamentation, pain, dejection, and despair come to be. Such is the origin of this whole mass of suffering. This, monks, is called dependent origination.

But with the remainderless fading away and cessation of ignorance comes cessation of volitional formations; with the cessation of volitional formations, cessation of consciousness; with the cessation of consciousness, cessation of name-and-form; with the cessation of name-and-form, cessation of the six sense bases; with the cessation of the six sense bases, cessation of contact; with the cessation of contact, cessation of feeling; with the cessation of feeling, cessation of craving; with the cessation of craving, cessation of clinging; with the cessation of clinging, cessation of existence; with the cessation of existence, cessation of birth; with the cessation of birth, aging-and-death, sorrow, lamentation, pain, dejection, and despair cease. Such is the cessation of this whole mass of suffering.

(Samyutta Nikāya, Sutta number 12:1; see also Majjhima Nikāya, Sutta number 38.17; 20)

Based on the above Sutta presented, it might be systematically summarized as follows:

Because of (i) ignorance (avijjā) , lack of direct knowledge of the Four Noble Truths, we engage in wholesome and unwholesome activities of body, speech, and mind; these are (ii) volitional formations (saṅkhāra) , in other words, kamma. Volitional formations sustain consciousness from one life to the next and determine where it re-arises; in this way volitional formations condition (iii) consciousness (viññāṇa) . Along with consciousness, beginning from the moment of conception, comes (iv) ‘name-andform’ (nāmarūpa) , the sentient organism with its physical form (rūpa) and its sensitive and cognitive capacities (nāma) . The sentient organism is equipped with (v) six sense bases (saḷāyatana) , the five physical sense faculties and the mind as organ of cognition. The sense bases allow (vi) contact (phassa) to occur between consciousness and its objects, and contact conditions (vii) feeling (vedanā) . Called into play by feeling, (viii) craving (taṇhā) arises, and when craving intensifies it gives rise to (ix) clinging (upādāna) , tight attachment to the objects of desire through sensuality and wrong views. Impelled by our attachments, we again engage in volitional actions pregnant with (x) a new existence (bhava) . At death this potential for new existence is actualized in a new life beginning with (xi) birth (jāti) and ending in (xii) aging-and-death (jarāmaraṇa), sorrow, lamentation, pain, grief, and despair.

From the above, these twelve factors spread out over a span of three lives, with (i) and (ii) pertaining to the past, (xi) and (xii) to the future; and the eight intermediate factors (iii) -(x) to present within which (iii)–(vii) are seen as the conditioning of the present, and (viii)–(x) as the effects of the present. They are as a closed circle of the wheel that rotates backward and forward and makes the past, present and future lives operate consecutively.

As the twelve factors shown, life is as a continuous stream of successive states which is connected causally. Ignorance is conditioned not to be the first cause of existence. It is because that while ignorance is said as a condition for the taints, the taints which include the taint of ignorance are in turn a condition for ignorance.^[1] This leads to the conclusion that no first point can be discovered for ignorance, and thus, the saṃsāra (the round of births) is without discernible beginning (see Majjhima Nikāya, Sutta number9.70; The Middle length Discourses of the Buddha, n.132).

Dependent origination is not a mere theory but a teaching that should be directly known by personal experience, a point clearly made by the following Sutta on the ‘Stableness of the Dhamma’:

And what, monks, is dependent origination? ‘With birth as condition, aging-and-death [comes to be]’: whether there is an arising of Tathāgatas or no arising of Tathagatas, that element still persists, the stableness of the Dhamma, the fixed course of the Dhamma, specific conditionality. A Tathāgata awakens to this and breaks through to it. Having done so, he explains it, teaches it, proclaims it, establishes it, discloses it, analyzes it, elucidates it. And he says: ‘See! With birth as condition, monks, aging-and-death arises’.

‘With existence as condition, birth’... ‘With clinging as condition, existence’... ‘With craving as condition, clinging’... ‘With feeling as condition, craving’... ‘With contact as condition, feeling’... ‘With the six sense bases as condition, contact’... ‘With name-and-form as condition, the six sense bases’... ‘With consciousness as condition, name-and-form’... ‘With volitional formations as condition, consciousness’... ‘With ignorance as condition, volitional formations’: whether there is an arising of Tathāgatas or no arising of Tathāgatas, that element still persists, the stableness of the Dhamma, the fixed course of the Dhamma, specific conditionality. A Tathagata awakens to this and breaks through to it. Having done so, he explains it, teaches it, proclaims it, establishes it, discloses it, analyzes it, elucidates it. And he says: ‘See! With ignorance as condition, monks, volitional formations arise’.

Thus, monks, the actuality, the inerrancy, the invariability, the specific conditionality in this: this is called dependent origination.

And what, monks, are the dependently arisen phenomena? Agingand-death, monks, is impermanent, conditioned, dependently arisen, subject to destruction, vanishing, fading away, and cessation. Birth is impermanent... Existence is impermanent... Clinging is impermanent... Craving is impermanent... Feeling is impermanent... Contact is impermanent... The six sense bases are impermanent …Name-and-form is impermanent... Consciousness is impermanent…Volitional formations are impermanent... Ignorance is impermanent, conditioned, dependently arisen, subject to destruction, vanishing, fading away, and cessation. These, monks, are called the dependently arisen phenomena.

When, monks, a noble disciple has clearly seen with correct wisdom as it really is this dependent origination and these dependently arisen phenomena, it is impossible that he will run back into the past, thinking: ‘Did I exist in the past? Did I not exist in the past? What was I in the past? How was I in the past? Having been what, what did I become in the past?’ Or that he will run forward into the future, thinking: ‘Will I exist in the future? Will I not exist in the future? What will I be in the future? How will I be in the future? Having been what, what will I become in the future?’ Or that he will now be inwardly confused about the present thus: ‘Do I exist? Do I not exist? What am I? How am I? This being -where has it come from, and where will it go’?

For what reason? Because the noble disciple has clearly seen with correct wisdom as it really is this dependent origination and these dependently arisen phenomena.

(Samyutta Nikāya, Sutta number 12:20)

The above Sutta instructs the disciple to understand each factor by way of the Four Noble Truths: one should understand the factor itself, its origin, its cessation, and the way to its cessation. First one understands this pattern in relation to one’s personal experience. Then, on this basis, one infers that all those who correctly understood these things in the past understood them in exactly the same way; then that all those who will correctly understand these things in the future will understand them in exactly the same way. In this way, dependent origination acquires a timeless and universal significance.

In the first Sutta of the Majjhima Nikāya, the Root of All Things, to show the cause for the his elimination of conceiving to be his penetration of dependent origination on the night of his enlightenment, the Blessed One says: “he [the Tathāgata] has understood that delight is the root of suffering, and that with being [as condition] there is birth and that for whatever has come to be there is ageing and death” (Majjhima Nikāya, Sutta number 1.171). According to Majjhima Commentary’s interpretation, ‘delight’ is the craving of the previous life that brought being the suffering of the five aggregates in the present life; and ‘being’ the kammically determinative aspect of the present life that causes future birth, followed by future ageing and death. Suffering thus is itself the final consequence of delight; and craving itself is the root of suffering.

Though the twelve-factor formula is the most familiar version of the doctrine of dependent origination, the Nidanasamyutta introduces a number of little-known variants that help to illuminate the standard version. One such variant speaks about the conditions for ‘the continuance of consciousness’ (viññāṇassa ṭhitiyā) as we see the Suttas below, in other words, how consciousness passes on to a new existence. The causes are said to be the underlying tendencies, namely, ignorance and craving, and “what one intends and plans,” namely, the volitional formations. Once consciousness becomes established, the production of a new existence begins; thus we here proceed directly from consciousness (the usual third factor) to existence (the usual tenth factor).

The following Sutta illustrates the ‘Continuance of Consciousness’:

Monks, what one intends and what one plans and whatever one has a tendency toward: this becomes a basis for the continuance of consciousness. When there is a basis there is a support for the establishing of consciousness. When consciousness is established and has come to growth, there is the production of future renewed existence. When there is the production of future renewed existence, future birth, aging-and-death, sorrow, lamentation, pain, dejection, and despair come to be. Such is the origin of this whole mass of suffering.

If, monks, one does not intend and does not plan but still has a tendency toward something, this becomes a basis for the continuance of consciousness. When there is a basis, there is a support for the establishing of consciousness.... Such is the origin of this whole mass of suffering.

But, monks, when one does not intend and does not plan and does not have a tendency toward anything, no basis exists for the continuance of consciousness. When there is no basis, there is no support for the establishing of consciousness. When consciousness is unestablished and does not come to growth, there is no production of future renewed existence. When there is no production of future renewed existence, future birth, aging-and-death, sorrow, lamentation, pain, dejection, and despair cease. Such is the cessation of this whole mass of suffering.

(Samyutta Nikāya, Sutta number12:38)

In the Saṃyutta Nikaya, Sutta number 12.44, ‘the Origin and Passing of the World’ says that from the six internal and external sense bases (the former being the usual fifth factor), consciousness (the third factor) arises, followed by contact, feeling, craving, and all the rest. These variants make it plain that the sequence of factors should not be regarded as a linear causal process in which each preceding factor gives rise to its successor through the simple exercise of efficient causality. Far from being linear, the relationship among the factors is always complex, involving several interwoven strands of conditionality.

Let us consider the following Sutta about ‘The Origin and Passing of the World’:

And what, monks, is the origin of the world? In dependence on the eye and forms, eye-consciousness arises. The meeting of the three is contact. With contact as condition, feeling [comes to be]; with feeling as condition, craving; with craving as condition, clinging; with clinging as condition, existence; with existence as condition, birth; with birth as condition, aging-and-death, sorrow, lamentation, pain, dejection, and despair come to be. This, monks, is the origin of the world.

In dependence on the ear and sounds... In dependence on the nose and odors... In dependence on the tongue and tastes... In dependence on the body and tactile objects... In dependence on the mind and mental phenomena, mind-consciousness arises. The meeting of the three is contact. With contact as condition, feeling [comes to be]; with feeling as condition, craving; with craving as condition, clinging... existence... birth; with birth as condition, aging-and-death, sorrow, lamentation, pain, dejection, and despair come to be. This, monks, is the origin of the world.

And what, monks, is the passing away of the world? In dependence on the eye and forms, eye-consciousness arises. The meeting of the three is contact. With contact as condition, feeling [comes to be]; with feeling as condition, craving. But with the remainderless fading away and cessation of that same craving comes cessation of clinging; with the cessation of clinging, cessation of existence; with the cessation of existence, cessation of birth; with the cessation of birth, aging-and-death, sorrow, lamentation, pain, dejection, and despair cease. Such is the cessation of this whole mass of suffering. This, monks, is the passing away of the world.

In dependence on the ear and sounds... In dependence on the mind and mental phenomena, mind-consciousness arises. The meeting of the three is contact. With contact as condition, feeling [comes to be]; with feeling as condition, craving. But with the remainderless fading away and cessation of that same craving comes cessation of clinging... cessation of existence... cessation of birth; with the cessation of birth, aging-and-death, sorrow, lamentation, pain, dejection, and despair cease. Such is the cessation of this whole mass of suffering. This, monks, is the passing away of the world.

(Samyutta Nikāya, Sutta number 12:44)

Generally, every existing thing including human beings is conditioned. The above twelve elements are what to be called the whole existence of a man. The doctrine of Dependent Origination gives human beings a right understanding of life, the origin or nature of life and universe, and which to be known forward and backward is indispensable for beings. However, to penetrate fully this principle, one must possess right view that breaks up ignorance and makes true knowledge arise in one; once ignorance fades away and true knowledge arises, one no longer clings to four kinds of clinging.

This means he is no longer agitated, and once he is not agitated, he personally attains nibbāna:

“Birth is destroyed, the holy life has been lived, what had to be done has been done, there is no more coming to any state of being” (Majjhima Nikāya, Sutta number 11.17).

Dependent Origination and nibbāna are themselves the truths of the origin of suffering and the cessation of suffering; that is, the two middle truths of the Four Noble Truths.

One who really penetrates it is called “skilled in dependent origination” one (Majjhima Nikāya, Sutta number 115.11), as presented in the following Sutta:

This Dhamma that I have attained is profound, hard to see and hard to understand, peaceful and sublime, unattainable by mere reasoning, subtle, to be experienced by the wise. But this generation delights in adhesion, takes delight in adhesion, rejoices in adhesion. It is hard for a generation to see this truth, namely, specific conditionality, dependent origination. And it is hard to see this truth, namely, the stilling of all formations, the relinquishing of all attachments, the destruction of craving, dispassion, cessation, nibbāna...

(Majjhima Nikāya, Sutta number26.19).

The Buddhist theory of Dependent Origination proclaims that nothing exists without a cause, nor does it pass away without leaving some effect. This law is universal; neither man, nor any other beings, animate or inanimate, is exempt from it. This principle, thus, holds the middle view which avoids two extreme views that are eternalism and nihilism. Eternalism, on the one hand, is the theory that some eternal realities exist independently from any condition; and nihilism, on the other hand, is the theory that something existing can be annihilated or can cease to be. In his (2005) Bhikkhu Bodhi comments that “Dependent origination thereby offers a cogent explanation of the problem of suffering that on the one hand avoids the philosophical dilemmas posed by the hypothesis of a permanent self, and on the other avoids the dangers of ethical anarchy to which annihilationism eventually leads. As long as ignorance and craving remain, the process of rebirth continues; kamma yields its pleasant and painful fruit, and the great mass of suffering accumulates. When ignorance and craving are destroyed, the inner mechanism of karmic causation is deactivated, and one reaches the end of suffering in saṃsara.”

A famous Sutta Kaccānagotta, ‘A Teaching by the Middle’, in the Saṃyatta Nikayas below shows us above the Middle way:

“Venerable sir, it is said, ‘right view, right view’. In what way, venerable sir, is there right view?”

“This world, Kaccāna, for the most part depends upon a duality -upon the idea of existence and the idea of nonexistence.” But for one who sees the origin of the world as it really is with correct wisdom, there is no idea of nonexistence in regard to the world. And for one who sees the cessation of the world as it really is with correct wisdom, there is no idea of existence in regard to the world.”

“This world, Kaccāna, is for the most part shackled by engagement, clinging, and adherence. But this one [with right view] does not become engaged and cling through that engagement and clinging, mental standpoint, adherence, underlying tendency; he does not take a stand about ‘myself’. He has no perplexity or doubt that what arises is only suffering arising, what ceases is only suffering ceasing.” His knowledge about this is independent of others. It is in this way, Kaccāna, that there is right view.

“‘All exists’: Kaccāna, this is one extreme. ‘All does not exist’: this is the second extreme. Without veering toward either of these extremes, the Tathāgata teaches the Dhamma by the middle: ‘With ignorance as condition, volitional formations [come to be]; with volitional formations as condition, consciousness.... Such is the origin of this whole mass of suffering. But with the remainderless fading away and cessation of ignorance comes cessation of volitional formations; with the cessation of volitional formations, cessation of consciousness... Such is the cessation of this whole mass of suffering’.”

(Samyutta Nikāya, Sutta number12:15)

In sum, the doctrine of Dependent Origination can be seen as the heart of the entire teaching of the Buddha. For this very core, the Blessed One stressed: “One who sees dependent origination sees the Dhamma; one who sees the Dhamma sees dependent origination.” And one who can see those things, see the Tathāgata (Majjhima Nikāya, Sutta number 28.28).

Footnotes and references:

[1]:

According to MN, the term taints (āsava) include three kinds: the taint of sensual desire, the taint of being, and the taint of ignorance (MN, SNo. 9.70).