Significance of Causes and conditions
In Mahayana Buddhism, the concept of Causes and conditions (hetupratyaya) emphasizes the interconnectedness of phenomena, illustrating that all beings and experiences arise due to specific circumstances rather than existing independently. This principle highlights the interdependent nature of reality, where nothing occurs in isolation. It encapsulates the various factors that lead to the emergence and cessation of phenomena, underlining the transient character of existence and the relational dynamics that govern all aspects of life and experience.
Synonyms: Factors, Determinants, Contributors, Contributors.
The below excerpts are indicatory and do represent direct quotations or translations. It is your responsibility to fact check each reference.
Buddhist concept of 'Causes and conditions'
In Buddhism, "Causes and conditions" refers to the interconnected factors that lead to the emergence of phenomena and experiences, emphasizing interdependence and the absence of inherent existence, shaping understanding of existence and spiritual progress.
From: Maha Prajnaparamita Sastra
(1) The complex of causes and conditions (hetupratyayasamagryapeksha) results in a single nature, as both inner and outer characteristics are equally nonexistent.[1] (2) The text explains that in the Dharma of the Buddha, the linking of causes and conditions produces fruit, indicating that actions have consequences.[2] (3) Referred to as hetupratyaya, known by the Buddha, along with the retribution of actions, as part of his ten powers.[3] (4) The text mentions that destroying only the causes and conditions of egotism allows the shravaka to eliminate thirst for dharmas.[4] (5) The text states that dharmas arise from a series of causes and conditions, and they are not eternal.[5]
From: Shurangama Sutra (with commentary) (English)
(1) This is the fourth division of the sutra and explains these that lie behind the speaking of various dharmas. The fifth division uses analogies.[6] (2) Causes and conditions are explored as potential origins for consciousness, but the text questions if consciousness arises from seeing, forms, or emptiness, suggesting it does not arise solely from these.[7] (3) Causes and conditions are the focus of the mind, where good people are always mindful of them when they attain the state of mindfulness.[8] (4) Philosophical concepts in Buddhism explaining that phenomena arise due to various interconnected factors rather than having inherent existence.[9] (5) The necessary circumstances needed for merit to be effectively utilized to offset past negative actions.[10]
From: Akshayamatinirdesha [english]
(1) The factors that bring about the existence of the body, indicating its dependent origination.[11] (2) Factors that contribute to the attainment of knowledge, including eagerness, spiritual friendships, and reliance on the Buddha's teachings.[12]
From: Ksitigarbha Bodhisattva Purvapranidhana Sutra
(1) Factors and circumstances that lead to the emergence and transmission of teachings as illustrated in the text.[13]
From: Bodhisattvacharyavatara
(1) The various factors and elements that contribute to a specific outcome or existence. The text conveys that arhats cannot fully grasp the nature of these causes.[14]
From: Mahayana Mahaparinirvana Sutra
(1) The Buddha explains that all the sufferings and happinesses of beings come about from these.[15]
From: Visuddhimagga (the pah of purification)
(1) The various factors and circumstances that give rise to phenomena and experiences in life.[16]
The concept of Causes and conditions in scientific sources
Causes and conditions, in the context of Jnanakara's tantric manual, explain the structure of mantrasadhana. Successfully accumulating all causes and conditions is essential to reach the level of the siddha.
From: Religions Journal (MDPI)
(1) The structure of the mantrasadhana delineated in *Jnanakara’s tantric manual is explained in terms of causes and conditions. The successful accumulation of all the causes and conditions alone makes it possible to reach the goal of mantrasadhana, namely, the level of the siddha.[17]