Pratītyasamutpāda

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ability to see; it is only the person who sees.' If it is again asked, 'Will the person be able to see things on the outside without the window (if he is confined to a room without the window or with the window closed)?' the answer will be, 'It is not possible to see things through the wall without the window. One can only see through the window.' Similarly, in the case of seeing, there are two separate realities of the eye and seeing. (So the eye does not have the ability to see without the eye-consciousness. The eye-consciousness itself cannot see anything without the organ.) The eye is not seeing, nor is seeing the eye, yet there cannot be an act of seeing without the eye. In reality, seeing comes into being depending on the eye. It is now evident that in the body there are only two distinct elements of materiality (eye) and mentality (eye-consciousness) at every moment of seeing. There is also a third element of materiality — the visual object. Without the visual object there is nothing to be seen..."

5914: 4960:. According to Brahm, "when this is, that is; from the arising of this, that arises." refers to a "sufficient condition" while "when this is not, that is not; from the ceasing of this, that ceases" refers to a "necessary condition". Like Brahm, Bodhi also argues that there are two main characterizations of conditionality in the early sources. One is positive, indicating "a contributory influence passing from the condition to the dependent state," while the other is negative, indicating "the impossibility of the dependent state appearing in the absence of its condition." He compares these two with the first and second phrases of the general principle definition respectively. Regarding the second, positive characterization, other early sources also state that a condition "originates ( 5797:

ideas are based on a mistaken presupposition which is that "cause and effect exist with their own svabhāva". Westerhoff further argues that for Nāgārjuna, causes and effects are both dependent on one another (conceptually and existentially) and neither one can exist independently. As such, he rejects four ways that something could be causally produced: by itself, by something else, by both, by nothing at all. Westerhoff also notes that for Nāgārjuna, cause and effect do not exist objectively, that is to say, they are not independent of a cognizing subject. As such, cause and effect are "not just mutually interdependent, but also mind-dependent." This means that for Nāgārjuna, causality and causally constructed objects are ultimately just conceptual constructs.

6937:

formations, constitute kamma. At the time of rebirth kamma conditions the re-arising of consciousness, which comes into being bringing along its psychophysical adjuncts, "mentality-materiality" (niima-nipa). In dependence on the psychophysical adjuncts, the six sense bases develop---the five outer senses and the mind-base. Through these, contact takes place between consciousness and its objects, and contact in turn conditions feeling. In response to feeling craving springs up, and if it grows firm, leads into clinging. Driven by clinging actions are perfonned with the potency to generate new existence. These actions, kamma backed by craving, eventually bring a new existence: birth followed by aging and death.

33: 3614:, Reat and Watsuji in support. Bucknell thinks that name and form was eventually misinterpreted as referring to "mind and body", causing discrepancies in the 12 fold series and making it possible to interpret the beginning of the chain as referring to rebirth. According to Bucknell, the linear list, with its distortions and changed meaning for consciousness and name and form, may have developed when the list came to be recited in reverse order. Bucknell further notes that the "branched version", corresponds with the interpretation of the twelve nidanas as mental processes while the "looped version", (which sees consciousness as the "rebirth consciousness") corresponds with the "three lives" interpretation. 6529:

sense of the most universal ontological category, that which is shared by everything from the dishes in the kitchen sink to the numbers in a mathematical equation. Existence in the latter sense is covered by the verb atthi and the abstract noun atthitā. Bhava is concrete sentient existence in one of the three realms of existence posited by Buddhist cosmology, a span of life beginning with conception and ending in death. In the formula of dependent origination it is understood to mean both (i) the active side of life that produces rebirth into a particular mode of sentient existence, in other words rebirth-producing kamma; and (ii) the mode of sentient existence that results from such activity."

6927:

despite some very interesting misinterpretations that have arisen in the centuries in-between In the Mahānidāna 's brief gloss on the term nāmarūpa we have a very explicit reminder that the subject-matter being described in this sequence of stages is the development of the embryo it is indisputably clear that we are reading about something that may (or may not) enter into (okkamissatha) the mother's womb (mātukucchismiŋ) he passage is wildly incongruent with attempts of many other interpreters to render the whole doctrine in more abstract terms (variously psychological or metaphysical).

5101:, the ontological principle of dependent origination is applied not only to explain the nature and existence of matter and empirically observed phenomenon, but also to the causally conditioned nature and existence of life. Indeed, according to Williams, the goal of this analysis is to understand how suffering arises for sentient beings through an impersonal law and thus how it can also be brought to an end by reversing its causes. Understood in this way, dependent origination has no place for a creator God nor the ontological Vedic concept called universal Self ( 4092:, intention, volition) for one thing to lead to the other one, since this happens effortlessly. Therefore, the sutta states that "good qualities flow on and fill up from one to the other, for going from the near shore to the far shore." The process begins with the cultivation of ethics, using the following formula which is then applied to each further factor sequentially: "Mendicants, an ethical person, who has fulfilled ethical conduct, need not make a wish: 'May I have no regrets!' It's only natural that an ethical person has no regrets...etc." 9504: 4897:

for the operation of action (karman) and the process of rebirth." According to Bhikkhu Analayo, there are two main interpretative models of the 12 nidanas in the later Buddhist exegetical literature, a model which sees the 12 links as working across three lives (the past life, the present life, the future life) and a model which analyzes how the 12 links are mental processes working in the present moment. Analayo argues that these are not mutually exclusive, but instead are complementary interpretations.

7748: 5746:(variously translated as essence, intrinsic nature, inherent existence, and own being) which refers to a self-sustaining, causally independent and permanent identity. Nāgārjuna's philosophical works analyze all phenomena in order to show that nothing at all can exist independently, and yet, they are also not non-existent since they exist conventionally, i.e. as empty dependent arisings. In the very first (dedicatory) verse of the MMK, dependent origination is also described 6443:. In other places in the Pali Canon (DN 33, MN 140 and SN 27.9) we also see two additional elements - the space property and the consciousness property. Space refers to the idea of space that is occupied by any of the other four elements. For example any physical object occupies space and even though that space is not a property of that object itself, the amount of space it occupies is a property of that object and is therefore a derived property of the elements. 5553:(Rice Seedling Sutra). This sutra introduced the well-known Mahayana simile of a rice seed and its sprout as a way to explain conditionality. It also contains the influential passage: "He who sees dependent arising sees the dharma. He who sees the dharma sees the Buddha." This sutra contains numerous passages which parallel the early Buddhist sources (such as MN 38) and outlines the classic 12 nidanas. It also contains some unique elements such as the figure of 410: 14960: 5048:"stability of dharma" (dharmasthititā) and "suchness" (tathatā), which were not always seen as synonymous with "dependent origination" by all schools. The Theravāda, vātsīputriya and sarvāstivāda school generally affirmed that dependent origination itself was conditioned. The mahāsāṃghikas and mahīśāsakas accepted the conditioned nature of the "stability of dharma", but both held that dependent origination itself was unconditioned. The Dharmaguptaka's 14971: 1841:. Traditionally, the reversal of the causal chain is explained as leading to the cessation of mental formations and rebirth. Alex Wayman notes that "according to Buddhist tradition, Gautama discovered this formula during the night of Enlightenment and by working backward from "old age and death" in the reverse of the arising order." Wayman also writes that "in time, the twelve members were depicted on the rim of a wheel representing samsara." 12369: 12356: 5235: 5513:...dependent arising is a phenomenon that lasts an instant; it is impermanent. Therefore, Birth and Death must be explained as phenomena within the process of dependent arising in everyday life of ordinary people. Right Mindfulness is lost during contacts of the Roots and surroundings. Thereafter, when vexation due to greed, anger, and ignorance is experienced, the ego has already been born. It is considered as one 'birth'". 991: 12346: 5486:

lack of a self)." Shulman grants that there are some ontological implications that may be gleaned from dependent origination. However, he argues that at its core dependent origination is concerned with "identifying the different processes of mental conditioning and describing their relations". For Shulman, dependent origination does not "deal with how things exist, but with the processes by which the mind operates."

4918:. Rather, it asserts an indirect and plural conditionality which is somewhat different from classic European views on causation. The Buddhist concept of dependence is referring to conditions created by a plurality of causes that necessarily co-originate phenomena within and across lifetimes, such as karma in one life creating conditions that lead to rebirth in a certain realm of existence for another lifetime. 5793:) that are merely nominal designations and "explanatorily useful regularities". According to Nāgārjuna, if something could exist inherently or essentially from its own side (and thus have its own inherent causal powers), change and dependent arising would be impossible. Nāgārjuna states that "if things did not exist without essence, the phrase, "when this exists so this will be," would not be acceptable." 1582:"One who sees dependent origination sees the Dharma. One who sees the Dharma sees dependent origination." And these five grasping aggregates are indeed dependently originated. The desire, adherence, attraction, and attachment for these five grasping aggregates is the origin of suffering. Giving up and getting rid of desire and greed for these five grasping aggregates is the cessation of suffering. 4078:(and its Chinese parallel at MĀ 55) is the only text in which both types of dependent origination appear side by side and therefore it has become the main source used to teach reverse dependent origination in English language sources. Attwood cites numerous other Pali suttas which contain various lists of dependently originated phenomena that lead to liberation, each one being a "precondition" ( 6874:

connection it brings into prominence the comprehensive character of the principle of conditionality — its ability to support and explain both the process of compulsive involvement which is the origin of suffering and the process of disengagement which leads to deliverance from suffering. Thereby it reveals dependent arising to be the key to the unity and coherence of the Buddha's teaching.

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and nihilism, that is seeing the world as non-existent or holding that one is annihilated at death. As Harvey writes, dependent origination avoids these two views, instead holding that "no unchanging "being" passes over from one life to another, but the death of a being leads to the continuation of the life process in another context, like the lighting of one lamp from another (Miln. 71)."

6070:, the study of reality. Schilbrack states that the doctrine of interdependent origination seems to fit the definition of a metaphysical teaching, by questioning whether there is anything at all. Hoffman disagrees, and asserts that pratītyasamutpāda should not be considered a metaphysical doctrine in the strictest sense, since it does not confirm nor deny specific entities or realities. 4039:

seen by Buddhists as the way to stop the entire process. Traditionally, the reversal of the sequence of the twelve nidanas is explained as leading to the cessation of rebirth and suffering. The early Buddhist texts state that on the arising of wisdom or insight into the true nature of things, dependent origination ceases. Some suttas state that "from the fading and cessation of

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various versions of dependent arising "are unlikely to represent a progressive development, with some being earlier and others later" and that "the comparative data revealed here do not provide evidence to support the speculative suggestion that there was just one original (or relatively early) account of the series, from which the other attested accounts developed later."

1718:(DN 15) associates understanding dependent origination with abandoning various wrongs views about a self, while failing to understand it is associated becoming entangled in these views. Another sutra, SĀ 297, states that dependent origination is "the Dharma Discourse on Great Emptiness", and then proceeds to refute numerous forms of "self-view" ( 6684:(attakatam, self causation): this theory posits that there is no external agent (God) necessary for a phenomenon, there is svadha (inner energy) in nature or beings that lead to creative evolution, the cause and the effect are in the essence of the evolute and inseparable (found in the Vedic and particularly Upanishadic proto-Hindu schools); 5835:"dependent nature" refers specifically to the process of dependent origination or as Jonathan Gold puts it "the causal story that brings about this seeming self." Furthermore, as Gold notes, in Yogacara, "this causal story is entirely mental," and so our body, sense bases and so on are illusory appearances. Indeed, D.W. Mitchell writes that 1694:(Dharma Discourse on Ultimate Emptiness, SĀ 335, parallel at EĀ 37:7), which states that when a sense organ arises "it does not come from any location...it does not go to any location", as such it is said to be "unreal, yet arises; and on having arisen, it ends and ceases." Furthermore this sutra states that even though "there is action ( 1747:(the fourth noble truth) is the path which leads to the cessation of the twelve links of dependent origination and as such is the "best of all conditioned states" (AN.II.34). Therefore, according to Harvey, the four noble truths "can be seen as an application of the principle of conditioned co-arising focused particularly on dukkha." 5144:, he was not an anti-metaphysician: nothing in the texts suggests that metaphysical questions are completely meaningless. Instead, the Buddha taught that sentient experience is dependently originated and that whatever is dependently originated is conditioned, impermanent, subject to change, and lacking independent selfhood. 4787:) stage in the progression. B. Bodhi: "Whatever tends to provoke grasping and adherence is immediately abandoned, whatever tends to create new involvement is left behind. The old urges towards outer extension and accumulation give way to a new urge towards relinquishment as the one clearly perceived way to release." 2503:. According to Boisvert, the consciousness and feeling aggregates correlate directly with the corresponding nidana, while the rupa aggregate correlates with the six sense objects and contact. The samskara aggregate meanwhile, correlates with nidana #2, as well as craving, clinging and bhava (existence, becoming). 5494:

not on anything external to it. Collett Cox also sees the theory of dependent origination found in the early Buddhist sources as an analysis of how suffering is produced in our experience. Cox states that it is only in later Abhidharma literature that dependent origination became an abstract theory of causation.

5226:) that followers could presume to be additional to the birth of the body, the arising of consciousness, and the other aspects mentioned in the 12-links formula." According to Mazard, "many later sources have digressed from the basic theme and subject-matter of the original text, knowingly or unknowingly." 4996:

Buddhist view of causality, nothing has a single cause. Bodhi agrees with this, stating that not all conditional relations in dependent arising are based on direct causal necessitation. While in some cases there is a direct necessary relationship between the phenomena outlined in the lists (birth will

6990:

The Nalanda Translation Committee states: "Pratitya-samutpada is the technical name for the Buddha's teaching on cause and effect, in which he demonstrated how all situations arise through the coming together of various factors. In the hinayana, it refers in particular to the twelve nidānas, or links

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Bhikkhi Bodhi briefly explains this interpretation as follows: "Due to ignorance-formally defined as non-knowledge of the Four Noble Truths-a person engages in ethically motivated action, which may be wholesome or unwholesome, bodily, verbal, or mental. These actions, referred to here as volitional

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Analayo: "birth" may refer to (physical) birth; to rebirth; (Since without birth no aging, death, or any of the sorrows and disappointments of life would occur, birth is a requisite cause for dukkha. Thus, the complete cessation of dukkha must imply that there is no further birth for the enlightened)

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Sue Hamilton presents a similar interpretation which sees dependent origination as showing how all things and indeed our entire "world" (of experience) are dependently originated through our cognitive apparatus. As such, Hamilton argues that the focus of this teaching is on our subjective experience,

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Paṭicca-samuppāda shows the empty process, empty of a soul that is, which flows within a life and overflows into another life. It also shows the forces at work in the process, which drive it this way and that, even exercising sway in a subsequent life. Dependent origination also reveals the answer to

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Gombrich describes dependent origination as the idea that "nothing accessible to our reason or our normal experience exists without a cause". Furthermore, this can be seen as a metaphysical middle way which does not see phenomena as existing essentially nor as not-existing at all. Instead it sees the

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Understanding dependent origination is indispensable for realizing nirvana since it leads to insight into how the process of dependent arising can be brought to an end (i.e. nirvana). Since the process of dependent origination always produces suffering, the reversal or deactivation of the sequence is

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Paul Williams discusses Frauwallner's idea that the 12 links may be a composite. However, he ultimately concludes that "it may be impossible at our present stage of scholarship to work out very satisfactorily what the original logic of the full twelvefold formula was intended to be, if there ever was

2379:

SN 12.65 and 67 (and SA 287 and 288) begin the chain with both consciousness and name and form conditioning each other in a cyclical relationship. It also states that "consciousness turns back, it goes no further than name and form." SN 12.67 also contains a chain with consciousness and name and form

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SN 12:12 (parallel at SĀ 372) the Buddha is asked a series of questions about the self (who feels? who craves? etc.), the Buddha states that these questions are invalid, and instead teaches dependent origination. SĀ 80 also discuss an important meditative attainment called the emptiness concentration

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The principle of conditionality, which is real and stable, is contrasted with the "dependently arisen processes", which are described as "impermanent, conditioned, dependently arisen, of a nature to be destroyed, of a nature to vanish, of a nature to fade away, of a nature to cease." SA 296 describes

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Brahm argues that there are two parallel processes at work in dependent origination (which are really one process looked at from different angles), one is delusion and kamma leading to rebirth consciousness (nidanas # 1 – 3) and the other is craving and clinging leading to existence and rebirth (# 8

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Alex Wayman has argued that understanding the dependent origination formula requires understanding its two main interpretations. According to Wayman, these two are: (1) the general principle of dependent origination itself, its nidanas and their relationships and (2) how it deals with the particular

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Waldron also mentions idea that in early Buddhism, consciousness may have been understood as having these two different aspects (basic consciousness or sentience and cognitive sense consciousness). While these two aspects were largely undifferentiated in early Buddhist thought, these two aspects and

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Jurewizc further argues that the rest of the twelve nidanas show similarities with the terms and ideas found in Vedic cosmogeny, especially as it relates to the sacrificial fire (as a metaphor for desire and existence). These Vedic terms may have been adopted by the Buddha to communicate his message

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and its parallel also associates understanding dependent origination with avoiding views of a self (atman). This text states that if "you don't get attracted, grasp, and commit to the notion 'my self', you'll have no doubt or uncertainty that what arises is just suffering arising, and what ceases is

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principle (i.e., as a metaphysical concept about the nature of existence), it holds that all phenomena arise from other, pre-existing phenomena, and in turn current phenomena condition future phenomena. As such, everything in the world has been produced by causes. Traditionally, this is also closely

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Bhikkhu Bodhi: "Bhava, in MLDB, was translated "being". In seeking an alternative, I had first experimented with "becoming", but when the shortcomings in this choice were pointed out to me I decided to return to "existence", used in my earlier translations. Bhava, however, is not "existence" in the

5881:

According to Wayman, this view of dependent origination posits "a dualistic structure of the world, in the manner of heaven and earth, where the "body made of mind" is in heaven and its reflected image, or coarser equivalent, is on earth. Otherwise stated, the early members of Dependent Origination

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Nāgārjuna applies a similar analysis to numerous other kinds of phenomena in the MMK such as motion, the self, and time. Chapter 7 of the MMK attempts to argue against the idea that dependent arising exists either as a conditioned entity or as an unconditioned one. Rejecting both options, Nāgārjuna

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Shulman argues that the general principle of dependent origination deals exclusively with the processes outlined in the lists of nidanas (not with existence per se, and certainly not with all objects). Shulman writes that seeing dependent origination as referring to the nature of reality in general

5112:

Though Eviatar Shulman sees dependent origination as mainly being concerned with mental processes, he also states that it "possessed important ontological implications" which "suggest that rather than things being conditioned by other things, they are actually conditioned by consciousness." This is

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B. Bodhi comments: "Suffering spurs the awakening of the religious consciousness," it shatters "our naive optimism and unquestioned trust in the goodness of the given order of things," and "tears us out of our blind absorption in the immediacy of temporal being and sets us in search of a way to its

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According to Gombrich, the Buddhist tradition soon lost sight of their connection with the Vedic worldview that the Buddha was critiquing in the first four links of dependent origination. Though it was aware that at the fourth link there should be an appearance of an individual person, the Buddhist

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does not actually appear in this Hymn, the pre-creation stage is seen as unknowable and characterized by darkness. According to Gombrich, at this stage "consciousness is non-dual, which is to say that it is the ability to cognize but not yet consciousness of anything, for there is no split yet into

2527:

The teaching on dependent arising does not posit the existence of any of the links in the abstract, but instead show how a particular link, as an aspect of the continuity of the five aggregates, has a conditioning influence on another link. It does not imply that any of these links exist apart from

2281:

SN 12.2: "Whatever aging, decrepitude, brokenness, graying, wrinkling, decline of life-force, weakening of the faculties of the various beings in this or that group of beings, that is called aging. Whatever deceasing, passing away, breaking up, disappearance, dying, death, completion of time, break

1491:

translates the basic description of the stability of dependent origination as "the fact that this is real, not unreal, not otherwise". The Chinese parallel at SA 296 similarly states that dependent origination is "the constancy of dharmas, the certainty of dharmas, suchness of dharmas, no departure

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Thanissaro Bhikkhu :"Nowhere in the suttas does he define the term becoming, but a survey of how he uses the term in different contexts suggests that it means a sense of identity in a particular world of experience: your sense of what you are, focused on a particular desire, in your personal

6337:

According to Harvey, what this means is that this teaching avoids the extreme of substantialism "seeing the experienced world as existing here and now in a solid, essential way" as well as believing there are fixed essences (especially an eternal self or soul); as well as avoiding annihilationism

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school interpreted the doctrine of dependent origination through its central schema of the "three natures" (which are really three ways of looking at one dependently originated reality). In this schema, the constructed or fabricated nature is an illusory appearance (of a dualistic self), while the

5796:

Jan Westerhoff notes that Nāgārjuna argues that cause and effect are "neither identical nor different nor related as part and whole, they are neither successive, nor simultaneous, nor overlapping." Westerhoff states that Nāgārjuna thinks all conceptual frameworks of causality that make use of such

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as showing how dependent origination is to be seen as an alternative theory to such views. According to Williams, dependent origination allows the Buddha to replace a view of the world based on unchanging selves "with an appeal to what he sees as being its essentially dynamic nature, a dynamism of

5047:

As a result of their doctrinal development, the various sectarian Buddhist schools eventually became divided over the question of whether or not the very principle of dependent origination was itself conditioned (saṃskṛta) or unconditioned (asaṃskṛta). This debate also included other terms such as

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sufficient conditions (some are, some are not). As Harvey notes, if this was the case, "when a buddha or arahat experienced feeling they would inevitably experience craving" (but they do not). As such, feeling is only one of the conditions for craving (another one is ignorance). Therefore, in this

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Collett Cox writes that the majority of scholarly investigations of dependent origination adopt two main interpretations of dependent origination, they either see it as "a generalized and logical principle of abstract conditioning applicable to all phenomena" or they see it as a "descriptive model

4319:

MN 38: "When they see a sight with their eyes, they don't get caught up in the features and details. If the faculty of sight were left unrestrained, bad unskillful qualities of desire and aversion would become overwhelming. For this reason, they practice restraint, protecting the faculty of sight,

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According to Attwood, AN 11.2 (which has a parallel at MA 43) is a better representative of transcendental dependent origination passages and better conforms "to the general outline of the Buddhist path as consisting of ethics, meditation and wisdom." AN 11.2 states that once someone has fulfilled

3630:

Choong, in his comparative study of SN and SA also writes that the different accounts of dependent origination existed at an early stage and that they are simply different ways of presenting the same teaching which would have been used for different times and with audiences. Choong writes that the

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agrees with this view, and argues that the first four elements of dependent origination are the Buddha's attempt to "ironize and criticize Vedic cosmogony." According to Gombrich, while in the Vedic creation theory "the universe is considered to be grounded on a primordial essence which is endowed

6478:

Mahasi Sayadaw: "...To give another example, it is just like the case of a person in a room who sees many things when he opens the window and looks through it. If it is asked, 'Who is it that sees? Is it the window or the person that actually sees?' the answer is, 'The window does not possess the

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The view that "the life-principle (jiva) is the same as the mortal body (sarira)" and the view that holds that "the life-principle is different from the mortal body" (in SN 12.35-36, SA 297, and SA 293). According to dependent origination, the mind and the body are seen as mutually supporting and

6280:

SN 20:7 (SĀ 1258) has the Buddha state that his disciples should study "those discourses taught by the Tathāgata that are profound, profound in meaning, transmundane, connected with emptiness". According to Hùifēng, in the early sources (SN 6:1, MN 26 and 27:7, as well as DN 15, MĀ 97 and DĀ 13),

6053:

According to Richard Gombrich, the East Asian interpretation of dependent origination as the idea that "all phenomena exert causal influence on each other" does not follow from the early Buddhist understanding of dependent origination. He further argues that this interpretation "would subvert the

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explains this concept as follows: "You cannot just be by yourself alone. You have to inter-be with every other thing." He uses the example of a sheet of paper that can only exist due to every other cause and condition (sunshine, rain, trees, people, the mind etc). According to Hanh "this sheet of

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Dependent origination is therefore "the causal series according to which the mental seeds planted by previous deeds ripen into the appearance of the sense bases". This "stream of dependent mental processes" as Harvey describes it, is what generates the subject-object split (and thus the idea of a

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Eviatar Shulman argues that dependent origination only addresses "the way the mind functions in samsara, the processes of mental conditioning that transmigration consists of." He further argues that it "should be understood to be no more than an inquiry into the nature of the self (or better, the

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also outlines the 12 nidanas as a rebirth process. According to Wayman, Nagarjuna's explanation is as follows: "the three defilements – nescience, craving, and indulgence – give rise to the two karmas – motivations and gestation – and that these two give rise to the seven sufferings – perception,

5217:

Bhikkhu Analayo writes that "dependent arising is the other side of the coin of emptiness, in the sense of the absence of a substantial and unchanging entity anywhere in subjective experience. Experience or existence is nothing but conditions. This leaves no room for positing a self of any type."

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specifically mention the factors of dependent origination as being related to the process of conception in the womb. Bhikkhu Bodhi affirms the centrality of rebirth for dependent origination. Bodhi writes that "the primary purpose, as seen in the most archaic Buddhist texts, is to show the causal

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shows that the 12 link chain contains logical inconsistencies, which can be explained when the chain is considered to be a later elaboration. Schumann thus concluded that the twelvefold chain was a later synthesis composed by Buddhist monks, consisting of three shorter lists. These lists may have

1926:

SN 12.2: "Not knowing suffering, not knowing the origination of suffering, not knowing the cessation of suffering, not knowing the way of practice leading to the cessation of suffering: This is called ignorance. It leads to action, or constructing activities." Parallel sources like SA 298 and the

1514:

Regarding the arising of suffering, SN 12.10 discusses how before the Buddha's awakening, he searched for the escape from suffering as follows: "when what exists is there old age and death? What is a condition for old age and death?", discovering the chain of conditions as expressed in the twelve

6926:

Mazard: "he 12-links formula is unambiguously an ancient tract that was originally written on the subject of the conception and development of the embryo, as a sequence of stages prior to birth; in examining the primary source text, this is as blatant today as it was over two thousand years ago,

6873:

Bhikkhu Bodhi: "In addition to giving a clear, explicit account of the conditional structure of the liberative progression, this sutta has the further advantage of bringing the supramundane form of dependent arising into immediate connection with its familiar samsaric counterpart. By making this

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present an alternative interpretation of the twelve nidanas. According to Wayman, this interpretation holds that arhats, pratyekabuddhas, and bodhisattvas have eliminated the four kinds of clinging (nidana # 9), which are the usual condition for existence (or "gestation", nidana #10) and rebirth

5685:

chapter 7 mentions a teaching which states: "All phenomena are without an essence, unborn, unceasing, primordially in the state of peace, and naturally in the state of nirvāṇa." However, it states that this teaching is that of the "discourses of provisional meaning", and that it should be taught

2255:

SN 12.2: "Whatever birth, taking birth, descent, coming-to-be, coming-forth, appearance of aggregates, & acquisition of media of the various beings in this or that group of beings, that is called birth." SA 298 agrees with SN 12.2 and adds two more items: acquiring dhatus, and acquiring the

5425:

contains two interpretations of dependent origination, one which explains the 12 nidanas as functioning in a single moment as a way to account for ordinary experience and another interpretation that understands the 12 nidanas as arising sequentially, emphasizing their role in the functioning of

2476:

Name and form are conditions for consciousness. Consciousness is a condition for name and form. Name and form are conditions for contact. Contact is a condition for feeling. Feeling is a condition for craving. Craving is a condition for grasping. Grasping is a condition for continued existence.

7000:

Hoffman states: "Suffice it to emphasize that the doctrine of dependent origination is not a metaphysical doctrine, in the sense that it does not affirm or deny some super-sensible entities or realities; rather, it is a proposition arrived at through an examination and analysis of the world of

5344:

Bhikkhu Bodhi notes that this distribution of the 12 nidanas into three lives "is an expository device employed for the purpose of exhibiting the inner dynamics of the round. It should not be read as implying hard and fast divisions, for in lived experience the factors are always intertwined."

1115:

Another interpretation regards the lists as describing the arising of mental processes and the resultant notion of "I" and "mine" that leads to grasping and suffering. Several modern western scholars argue that there are inconsistencies in the list of twelve links, and regard it to be a later

4724:

which keep beings bound to samsara. This wisdom is not mere conceptual understanding, but a kind of direct experience akin to visual perception which sees the impermanence, unsatisfactoriness, and selflessness of all phenomena. In Northern Buddhist traditions and Mahayana works, insight into

1773:

are co-dependent principles, processes or events, which act as links on a chain, conditioning and depending on each other. When certain conditions are present, they give rise to subsequent conditions, which in turn give rise to other conditions. Phenomena are sustained only so long as their

1253:

whose forms appear more extensively in the Vedic literature, and it means "to go towards, go back, come back, to approach" with the connotation of "observe, learn, convince oneself of the truth of anything, be certain of, believe, give credence, recognize". In other contexts, a related term

2872:

This deprives the Vedic cosmogony of its positive meaning as the successful activity of the Absolute and presents it as a chain of absurd, meaningless changes which could only result in the repeated death of anyone who would reproduce this cosmogonic process in ritual activity and everyday

2857:

According to Jurewicz, "in Vedic cosmogony, the act of giving a name and a form marks the final formation of the creator's atman." This may go back to the Vedic birth ceremony in which a father gives a name to his son. In Vedic creation pure consciousness creates the world as name and form

1413:

argues that the grammar of the above passage indicates that one feature of the Buddhist principle of causality is that "there can be a substantial time interval between a cause and its effect. It is a mistake to assume that the effect follows one moment after its cause, or that it appears

6759:

Gombrich: "The six senses, and thence, via 'contact' and 'feeling', to thirst." It is quite plausible, however, that someone failed to notice that once the first four links became part of the chain, its negative version meant that in order to abolish ignorance one first had to abolish

1221:

As a phenomenological or psychological principle, it refers to the workings of the mind and how suffering, craving, and self-view arise. This can refer to how different mental states condition each other over time, or to how different mental phenomena condition each other in a single

2293:

The twelve branched list, though popular, is just one of the many lists of dependently originated dharmas which appear in the early sources. According to Analayo, the alternative lists of dependently arisen phenomena are equally valid "alternative expressions of the same principle."

1492:

from the true, no difference from the true, actuality, truth, reality, non-confusion". According to Harvey, these passages indicate that conditionality is "a principle of causal regularity, a Basic Pattern (Dhamma) of things" which can be discovered, understood and then transcended.

6883:

The various listings can be found in: DN 2 (repeated at DN 9, 10, 11, 12, 138, DN 34, MN 7 (repeat at MN 40), MN 51, SN 12.23, SN 35.97, SN 42.13, SN 55.40, AN 5.26, AN 6.10, AN 8.81, AN 10.1 (AN 11.1), AN 10.2 (AN 11.2), AN 10.3 (AN 11.3), AN 10.4 (AN 11.4), AN 10.5 (11.5), and AN

5089:

is the Buddhist belief that causality is the basis of ontology. As Williams explains, "all elements of samsara exist in some sense or another relative to their causes and conditions. That is why they are impermanent, for if the cause is impermanent then so too will be the effect."

5452:, explains the nidanas with the example of the act of killing. Ignorance leads to the motivation to kill, which is acted on through consciousness, name and form and so on. This leads to mental karma being generated (bhava) which leads to the movement of the hand to kill (birth). 5039:. A key element of this system is that nothing arises from a single cause or as a solitary phenomenon, instead there are always a plurality of conditions giving rise to clusters of dhammas (phenomena). The Theravāda abhidhamma outlines twenty four kinds of conditional relations. 2489:

these five grasping aggregates are indeed dependently originated. The desire, adherence, attraction, and attachment for these five grasping aggregates is the origin of suffering. Giving up and getting rid of desire and greed for these five grasping aggregates is the cessation of

4294:

fear of wrongdoing, has an external orientation. It is the voice of conscience that warns us of the dire consequences of moral transgression: blame and punishment by others, the painful kammic results of evil deeds, the impediment to our desire for liberation from suffering."

10210:

that nothing in reality has its own-being and that all phenomena reduce to the relativities of pratitya samutpada. The Buddhist ontological hypothesese deny that there is any ontologically ultimate object such a God, Brahman, the Dao, or any transcendent creative source or

2864:) and then enters it. However, in this process, consciousness also hides from itself, losing sight of its real identity. The Buddhist view of consciousness entering name and form depicts a similar chain of events leading to deeper ignorance and entanglement with the world. 2868:

of not-self because his audience (often educated in Vedic thought) would understand their basic meaning. According to Jurewizc, dependent origination replicates the general Vedic creation model, but negates its metaphysics and its morals. Furthermore, Jurewizc argues that:

6497:

Clinging for notions and beliefs such as in God, or other cosmological beliefs, political views, economic views, one's own superiority, either due to caste, sex, race, etc., views regarding how things should be, views on being a perfectionist, disciplinarian, libertarian

2141:

SN 12.2: "These six are classes of craving: craving for forms, craving for sounds, craving for smells, craving for tastes, craving for tactile sensations, craving for ideas. This is called craving." These six classes of craving also appear in SA 276. SA 298 and the

1670:

But when you truly see the origin of the world with right understanding, you won't have the notion of non-existence regarding the world. And when you truly see the cessation of the world with right understanding, you won't have the notion of existence regarding the

2337:)" and following that "there arise in the future birth, ageing-and-death, grief, lamentation, pain, distress, and despair." Another short sequence is found at SN 12. 66 and SA 291 which contain an analysis of dependent origination with just three factors: craving ( 6270:

Choong Mun-keat translates these two as "the dharma of arising by causal condition and the dharmas arisen by causal condition" in his translation of SA 296. According to Choong, these terms refer to two ideas: (1) a natural law of phenomena and (2) causal factors

4409:. SN 12.23 states that "suffering is the supporting condition for faith", thereby linking it with the last nidana in the 12 nidana chain. Faith also comes about through the hearing of the exposition of true Dhamma (teaching). Faith also leads to the practice of 2840:

subject and object." This is different from the Buddha's point of view, in which consciousness is always consciousness of something. Jurewicz then compares the Vedic creator's desire and hunger to create the atman (or "his second self") with volitional impulses (

1149:

Dependent origination is a philosophically complex concept, subject to a large variety of explanations and interpretations. As the interpretations often involve specific aspects of dependent origination, they are not necessarily mutually exclusive to each other.

2113:

sensation, and intellectual sensation (thought). Vedanā is also explained as pleasant, unpleasant and/or neutral feelings that occur when our internal sense organs come into contact with external sense objects and the associated consciousness (in SA 298, in the

2785:, because "the division of consciousness into name and form has only the negative value of an act which hinders cognition." The first four links, in this way, describe "a chain of events which drive a human being into deeper and deeper ignorance about himself." 2444:

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

4924:

writes that the Buddhist principle of conditionality "shows that the "texture" of being is through and through relational." Furthermore, he notes that dependent arising goes further than just presenting a general theory about conditionality, it also teaches a

2512:("perception" or "recognition") is not explicitly found in the twelvefold chain, it would fit in between feeling and craving. This is because unwholesome perceptions (such as delighting in pleasurable feelings) are responsible for the arising of unwholesome 3622:

Against the view that the 12 link chain is later, Alex Wayman writes "I am convinced that the full twelve members have been in Buddhism since earliest times, just as it is certain that a natural division into the first seven and last five was also known."

2146:

contain three different types of craving: craving for sensuality, craving for form, craving for formlessness. These three do not appear in the SN, but they do appear in DN 3. Elsewhere in the SN, three other types of craving appear: craving for sensuality

5929:, attempted to harmonize the presentations of the 12 links found in Nagarjuna and in Asanga. Tsongkhapa also explains how the twelve nidanas can be applied to one life of a single person, two lives of a single person, and three lives of a single person. 6946:

According to Keown, the first five nidanas of the present life relate to one's present destiny, and condition the present life's existence. The next three dependent originations, namely craving, indulgence and gestation foster the fruits of the present

5000:

lead to death), in other cases there is not. This is an important point because as Bodhi notes, "if dependent arising described a series in which each factor necessitated the next, the series could never be broken," and liberation would be impossible.

5843:'"self" and "other" things which are not the self). The third nature then, is the fact that dependent origination is empty of a self, the fact that even though self (as well as an "other", that which is apart from the self) appears, it does not exist. 2617:

Alex Wayman has argued that the ideas found in the dependent origination doctrine may precede the birth of the Buddha, noting that the first four causal links starting with avidya in the Twelve Nidānas are found in the cosmic development theory of the

5731:

Whatever arises dependently, is explained as empty. Thus dependent attribution, is the middle way. Since there is nothing whatever, that is not dependently existent. For that reason, there is nothing whatsoever that is not empty. – MMK, Ch. 24.18–19

5520:

is another modern Theravada Bhikkhu known for rejecting the traditional interpretation and instead explaining the 12 links as a structural schema which does not happen in successive moments in time, but is instead a timeless structure of experience.

5192:– 11). Brahm describes this as follows: "deluded kamma and craving produce the fuel which generates existence and rebirth (into that existence), thereby giving rise to the start of the stream of consciousness that is at the heart of the new life." 5169:

Ajahn Brahm agrees, writing that the main purpose of dependent origination is to explain "how there can be rebirth without a soul" and "why there is suffering, and where suffering comes to an end." Brahm cites the definitions of the nidanas in the

1071:(phenomena) arise in dependence upon other dharmas: "if this exists, that exists; if this ceases to exist, that also ceases to exist". The basic principle is that all things (dharmas, phenomena, principles) arise in dependence upon other things. 5821:

is empty. As Jay Garfield explains, this means that emptiness (and thus dependent origination) "is not a self-existent void standing behind the veil of illusion represented by conventional reality, but merely an aspect of conventional reality."

3518:

According to Bucknell, SN 35.106 describes a non-linear "branched version" of dependent origination in which consciousness is derived from the coming together of the sense organs and the sense objects (and thus represents sense perception). The

1405:

writes that specific conditionality "is a relationship of indispensability and dependency: the indispensability of the condition (e.g. birth) to the arisen state (e.g. aging and death), the dependency of the arisen state upon its condition."

10181:

the Buddha that things originate in dependence upon causal conditioning, and this emphasis on causality describes the central feature of Buddhist ontology. All elements of samsara exist in some sense or another relative to their causes and

5085:. This ontology holds that all physical and mental states depend on and arise from other pre-existing states, and in turn from them arise other dependent states while they cease. These 'dependent arisings' are causally conditioned, and thus 2931:, "ignorance", as a cause of suffering into his system. This is described in the first part of dependent origination. Frauwallner saw this "purely mechanical mixing" as "enigmatical", "contradictory" and a "deficiency in systematization". 2387:). They can be found in SN 12. 24, SA 343, SA 352-354, SN 12. 13-14 and SN 12. 71-81. Another one of these is found in SN 35.106, which is termed the "branched version" by Bucknell because it branches off into six classes of consciousness: 3333:

1–4, 5–8, and 8-12. Schumann also proposes that the 12 nidanas are extended over three existences, and illustrates the succession of rebirths. While Buddhaghosa and Vasubandhu maintain a 2-8-2 schema, Schumann maintains a 3-6-3 scheme.

4753:

Noticing the passing away of phenomena, the fact that nothing is stable, reliable or permanent, gives rise to a sense of disenchantment towards them. B. Bodhi: "a conscious act of detachment resulting from a profound noetic discovery.

4758:

signifies in short, the serene, dignified withdrawal from phenomena that supervenes when the illusion of their permanence, pleasure, and selfhood has been shattered by the light of correct knowledge and vision of things as they are."

2464:). What you proliferate about is the source from which a person is beset by concepts of identity that emerge from the proliferation of perceptions. This occurs with respect to sights known by the eye in the past, future, and present. 2457:

Eye consciousness arises dependent on the eye and sights. The meeting of the three is contact. Contact is a condition for feeling. What you feel, you perceive. What you perceive, you think about. What you think about, you proliferate

1645:

The early Buddhist texts also associate dependent arising with emptiness and not-self. The early Buddhist texts outline different ways in which dependent origination is a middle way between different sets of "extreme" views (such as

5221:

According to Eisel Mazard, the twelve Nidanas are a description of "a sequence of stages prior to birth", as an "orthodox defense against any doctrine of a 'supernal self' or soul of any kind excluding an un-mentioned life-force

6702:(neither internal nor external causation): this theory denies direct determinism (ahetu) and posits fortuitous origination, asserting everything is a manifestation of a combination of chance (found in some proto-Hindu schools). 5358:

Vasubandhu's presentation is fully consistent with Nagarjuna's: "nescience, craving, and indulgence are defilement; motivations and gestations are karma; the remaining seven are the basis (asraya) as well as the fruit (phala).

2324:

SN 12.38 (and the parallel at SA 359) contain a much shorter sequence, it begins with willing as above which leads to consciousness, then following after consciousness it states: "there is in the future the becoming of rebirth

5277:(Vism.578–8I) and it became standard in Theravada. The three-lives model, with its "embryological" interpretation which links dependent origination with rebirth was also promoted by the Sarvāstivāda school as evidenced by the 1742:

are directly correlated to the principle of dependent origination. The second truth applies dependent origination in a direct order, while the third truth applies it in inverse order. Furthermore, according to SN 12.28, the

6049:

states all things, when seen and understood in their true relation, are not independent but interdependent with all other things. A tree, for example, cannot be isolated from anything else. It has no independent existence.

2282:

up of the aggregates, casting off of the body, interruption in the life faculty of the various beings in this or that group of beings, that is called death." SA 298 generally agrees, adding a few more similar descriptions.

1811:" which is a process of mental conditioning. Cox notes that even though the early scriptures contain numerous variations of lists, the 12 factor list became the standard list in the later Abhidharma and Mahayana treatises. 1830:(suffering, pain, unsatisfactoriness). An alternative Theravada interpretation regards the list as describing the arising of mental formations and the resultant notion of "I" and "mine," which are the source of suffering. 1534:(DN 15) the Buddha states that dependent origination is "deep and appears deep", and that it is "because of not understanding and not penetrating this teaching" that people become "tangled like a ball of string" in views ( 3527:

condition each other. It also describes consciousness descending into the womb. According to Bucknell, "some accounts of the looped version state explicitly that the chain of causation goes no further back than the loop.

6325:

seen in the Upanishads while the second view sees reality as totally separate and independent entities. Dependent origination is instead a network of interconnected processes which are neither the same thing nor totally

3445:

refers to sensual consciousness. According to Bucknell, the "standard version" of the twelve nidanas developed out of an ancestor version, which in turn was derived two different versions that understand consciousness

6690:(external causation): posits that something external (God, fate, past karma or purely natural determinism) causes effects (found in materialistic schools like Charvaka, as well as fate-driven schools such as Ajivika); 5696:

explains the doctrine of the unborn and unoriginated nature of dharmas through the idealistic philosophy of mind-only. Since all things are illusory manifestations of the mind, they do not really originate or arise.

2472:(DN 15) and its Chinese parallels such as DA 13 describe a unique version which is dubbed the "looped version" by Bucknell (DN 14 also has a similar looped chain but it adds the six sense fields after name and form): 1931:

also add lack of knowledge regarding numerous other topics, including karma and its results, the three jewels, moral goodness, "the internal and the external", purity and impurity, arising by causal conditions, etc.

1396:

According to Paul Williams "this is what causation is for early Buddhist thought. It is a relationship between events, and is what we call it when if X occurs Y follows, and when X does not occur Y does not follow."

6575:

Bhikkhu Bodhi: "(i) the active side of life that produces rebirth into a particular mode of sentient existence, in other words rebirth-producing kamma; and (ii) the mode of sentient existence that results from such

4573:

is needed for the arising of rapture, though some rare individuals might experience rapture simply from the joy which arises from faith and a clear conscience arising from moral living. The meditative states called

3626:

Bhikkhu Bodhi writes that the suggestions of some scholars the twelvefold formula is a later expansion of a shorter list "remain purely conjectural, misleading, and objectionable on doctrinal and textual grounds."

6903:

Harvey: "This states the principle of conditionality, that all things, mental and physical, arise and exist due to the presence of certain conditions, and cease once their conditions are removed: nothing (except

8232: 2477:

Continued existence is a condition for rebirth. Rebirth is a condition for old age and death, sorrow, lamentation, pain, sadness, and distress to come to be. That is how this entire mass of suffering originates.

2005:

SN 12.2: "Feeling, perception, intention, contact, and attention: This is called name. The four great elements, and the body dependent on the four great elements: This is called form." SA 298 and the Sanskrit

270: 6893:

The fifth century Theravada commentator Buddhaghosa states that dependent arising "means that something can only arise when its conditions are gathered together (Vism.521). Something arises together with its

6320:

The view that "all is a unity" (or "all is one") and the view that "all is a plurality" (or "everything is separate") are two extremes found in SN.II.77. The first of these ideas is related to the idealistic

1978:

SN 12.2 and SA 298 both agree that there are six types of consciousness: eye-consciousness, ear-consciousness, nose-consciousness, tongue-consciousness, body-consciousness, intellect (or mind) consciousness.

5897:

This tantra contains a passage which appears to suggest that "the first ten terms of dependent origination are prenatal." He also notes that there is a tantric interpretation of dependent origination in the

5391:

The twelve nidanas have also been interpreted within various Buddhist traditions as explaining the arising of psychological or phenomenological processes in the present moment or across a series of moments.

5129:

ontology normally attributed to early Buddhism" and furthermore "suggest that the mind has power over objects beyond what we normally believe" as well as implying that "ontology is secondary to experience."

3092:, "perception", is not found in the twelvefold chain, it does play a role in the processes described by the chain, particularly between feeling and the arising of samskaras. Likewise, Waldron notes that the 6194:

doctrine, states Mathieu Boisvert, is a fundamental tenet of Buddhism and it may be considered as "the common denominator of all the Buddhist traditions throughout the world, whether Theravada, Mahayana or

2380:

being in a reciprocal relationship. In this sutta, Sariputta states that this relationship is like two sheaves of reeds leaning on each other for support (the parallel at SA 288 has three sheaves instead).

2232:: "Becoming. States of being that develop first in the mind and can then be experienced as internal worlds and/or as worlds on an external level." There are various interpretations of what this term means. 4909:

The general principle of conditionality is expressed in numerous early sources as "When this is, that is; This arising, that arises; When this is not, that is not; This ceasing, that ceases." According to

4880:

There are numerous interpretations of the doctrine of dependent origination across the different Buddhist traditions and within them as well. Various systematizations of the doctrine were developed by the

5383:

According to Gombrich, the "contorted" three lives interpretation is rendered unnecessary by the analysis provided by Jurewicz and other scholars which show that the 12 link chain is a composite list.

2952:

for the earliest form of dependent origination since it is the most ancient source. According to Nakamura, "the main framework of later theories of Dependent Origination" can be reconstructed from the

2391:

Eye consciousness arises dependent on the eye and sights. The meeting of the three is contact. Contact is a condition for feeling. Feeling is a condition for craving. This is the origin of suffering …

7706: 4066:). Beni Barua called these two different kinds of dependent origination "cyclic" and "progressive". Various early Buddhist texts present different sequences of transcendental dependent origination ( 1437:

Peter Harvey argues that there is an "overall Basic Pattern that is Dhamma" within which "specific basic patterns (dhammas) flow into and nurture each other in complex, but set, regular patterns.".

5345:

Furthermore, Bodhi argues that these twelve causes are not something hidden, but are "the fundamental pattern of experience" which "always present, always potentially accessible to our awareness."

5660:

mentions that Vaidehi had, on listening to the teaching in this sutra, attained "great awakening with clarity of mind and reached the insight into the non-arising of all dharmas." Similarly, the

5817:). Chapter 20 tackles the question of whether an assemblage of causes and conditions can produce an effect (it is argued that it cannot). This analysis of dependent arising therefore means that 2399:(taste; enjoyment; satisfaction) which leads to craving and the rest of the list of nidanas. Meanwhile, in SN 12.62 and SA 290, dependent origination is depicted with just two nidanas, contact ( 6124:

as they present their arguments. Nagarjuna uses causation to present his arguments on how one individualizes objects, orders one's experience of the world, and understands agency in the world.

1430:

dependent origination is the basic principle of conditionality which is at play in all conditioned phenomena. This principle is invariable and stable, while the "dependently arisen processes" (

6285:) as well as related terms such as "hard to see", "subtle" and "not within the sphere of reasoning" are used to describe dependent origination (as well as its reversal, dependent cessation). 5013:

traditions developed a more complex schematization of conditionality than that found in the early sources. These systems outlined different kinds of conditional relationships. According to

12121: 11736: 5925:

Tibetan Buddhist scholars rely on the north Indian works of scholars such as Asanga, Vasubandhu and Nagarjuna in their interpretation of the 12 nidanas. For example, according to Wayman,

5258:

schools defended an interpretation which saw the 12 factors as a sequence that spanned three lives. This is sometimes referred to as the "prolonged" explanation of dependent origination.

1386:

When this exists, that comes to be. With the arising (uppada) of this, that arises. When this does not exist, that does not come to be. With the cessation (nirodha) of this, that ceases.

5672:

states that when the "thought of the highest path" arises in sentient beings "they will become convinced of the nonarising of all dharmas and reside in the stage of non-retrogression."

2427:

name-and-form conditions contact, contact conditions feeling, feeling conditions desire, desire conditions clinging, and clinging conditions quarrels, disputes, lamentations, and grief.

1157:

in which an action by one thing is said to cause a change in another thing. Dependent origination instead views the change as being caused by many factors, not just one or even a few.

1082:, "against the grain", reverse conditionality). These processes are expressed in various lists of dependently originated phenomena, the most well-known of which is the twelve links or 5544:

school meanwhile, understands dependent origination through its idealistic philosophy and sees dependent origination as the process that produces the illusory subject-object duality.

5429:

Wayman notes that an interpretation referring to mental processes (referred to as dependent origination with a transient character) can also be found in northern sources, such as the

9462:

in Somaratana Balasooriya, Andre Bareau, Richard Gombrich, Siri Gunasingha, Udaya Mallawarachchi, Edmund Perry (Editors) (1980) "Buddhist Studies in Honor of Walpola Rahula." London.

5651:

also negates the 12 links of dependent origination: "There is no ignorance, no extinction of ignorance, up to and including no aging and death and no extinction of aging and death."

5330:

The third to the tenth nidanas (consciousness, nama-rupa, the sense bases, contact, feeling, craving, clinging, becoming) relate to the present life. This begins with the descent of

1690:(SN 12) is the Buddha's "rejection of arising from any one or other of the four categories of self, other, both or neither (non-causality)." A related statement can be found in the 2960:

has also argued that the twelve-fold list is a synthesis from three previous lists, arguing that the three lifetimes-interpretation is an unintended consequence of this synthesis.

2631:(energy) is inherent in something" along with alternative ideas of causality, appear extensively in the Vedic literature of the 2nd millennium BCE, such as the 10th mandala of the 5938:

or an intermediate state (which is denied in Theravada) between death and rebirth. The Tibetan Buddhism tradition allocates the twelve nidanas differently between various lives.

1666:(SN 12.15, parallel at SA 301), the Buddha states that "this world mostly relies on the dual notions of existence and non-existence" and then explains the right view as follows: 6516:

That there is a self consisting of form and is finite, or a self consisting of form but infinite, or a self that is formless but finite, or a self that is formless and infinite.

5340:

The last two nidanas (birth, old age and death) represent the future lives conditioned by the present causes. Nyanatiloka states these last two nidanas are a "rebirth process".

10578:, English translation, critical notes (including Pali parallels, Chinese version, and ancient Tibetan fragments). Delhi : Motilal Banarsidass Publishers, 1993, pp. 2, 31. 5413:, the principle of dependent origination is explained as occurring entirely within the space of one mind moment. Furthermore, according to Payutto, there is material in the 1955:

SN 12.2: "These three are fabrications: bodily fabrications, verbal fabrications, mental fabrications. These are called fabrications." SA 298 contains the same three types.

1515:

nidanas and other lists. MN 26 also reports that after the Buddha's awakening, he considered that dependent origination was one of the two principles which were "profound (

1409:

Peter Harvey states this means that "nothing (except nirvāna) is independent. The doctrine thus complements the teaching that no permanent, independent self can be found."

5617: 5608:). This is illustrated through various similies such as a dream, an illusion and a mirage. Conze also states that the "patient acceptance of the non-arising of dharmas" ( 5482:

The interpretation of dependent origination as mainly referring to mental processes has been defended by various modern scholars such as Eviatar Shulman and Collett Cox.

10678:

Unraveling the Intent (Saṃdhinirmocana) Toh 106 Degé Kangyur, vol. 49 (mdo sde, tsha), folios 1.b–55.b. Translated by the Buddhavacana Translation Group (Vienna), 2020.

5334:(consciousness, perception) into the womb. Nyanatiloka notes that nidanas 3-7 are part of the "rebirth process" (uppatti-bhava) and nidanas are 8-10 are "karma process". 5157:

The view that the application of dependent origination in the twelve nidanas is closely connected with rebirth is supported by passages from the early sources. Both the

5029:). The vaibhāṣika system also defended a theory of simultaneous causation. While simultaneous causation was rejected by the sautrāntika school, it was later adopted by 6678:

The pre-Buddhist Vedic era theories on causality mention four types of causality, all of which Buddhism rejected. The four Vedic era causality theories in vogue were:

8644: 5932:

Discussing the three lifetimes model, Alex Wayman states that the Theravada interpretation is different from the Vajrayana view, because the Vajrayana view places a

3345:, which reference Vedic cosmogony, as described by Jurewicz. According to Gombrich, the two lists were combined, resulting in contradictions in its reverse version. 4058:, 'beyond the world') " the process and dynamics of liberation from those same cycles." According to Bodhi, these are also classified as "exposition of the round" ( 8241:, p. 74, Quote: Dependent arising, states Rupert Gethin, is "to be understood as in certain respects an elaboration of the truth of the origin of suffering.". 1188:

principle (i.e., as a theory about knowledge), it holds that there are no permanent and stable things, though there are classes of permanent phenomena vis. space (

6313:

as the who experiences the karmic result of the action is one extreme, and the view which says that the one who acts and the one who experiences the results are

3606:

According to Bucknell, while the "branched version" refers directly to the six sense objects, the "looped version" and the standard version instead use the term

1401:

writes that this basic principle that "things happen under certain conditions" means that the Buddha understood experiences as "processes subject to causation".

10303: 4860:

B. Bodhi (commenting on SN 12.23): "The retrospective cognition of release involves two acts of ascertainment. The first, called the "knowledge of destruction"

1112:(unchanging self or eternal soul). The reversal of the causal chain is explained as leading to the cessation of rebirth (and thus, the cessation of suffering). 12009: 5490:"means investing the words of the earlier teachings with meanings derived from later Buddhist discourse" which leads to a misrepresentation of early Buddhism. 12028:"Karma and Rebirth: The Twelve Nidanas, by Chogyam Trungpa Rinpoche." Karma and the Twelve Nidanas, A Sourcebook for the Shambhala School of Buddhist Studies. 6412:

This is the faculty of the mind where volitions arise. It is important to note that volition is noted again in the same sequence as a cause of consciousness.

1884:(The Discourse giving the Explanation and Analysis of Conditional Origination from the Beginning) and a Tibetan translation of this Sanskrit text at Toh 211. 6439:

The earth (property of solidity), water (property of liquity), wind (property of motion, energy and gaseousness), fire (property of heat and cold). See also

6812:", have been misunderstood by the developing Buddhist tradition, including Theravada, to refer to four different foundations. According to Polak, the four 2352:

In SN 12.59 and its counterpart SA 284, there is a chain that starts by saying that for someone who "abides in seeing the flavour in enfettering dharmas (

1814:

The most common interpretation of the twelve cause list in the traditional exegetical literature is that the list is describing the conditional arising of

13110: 5773:

The first chapter of the MMK focuses on the general idea of causation and attempts to show how it is a process that is empty of any essence. According to

5921:. This is a common genre of art found in Tibetan temples and monasteries. The three poisons (greed, hatred and delusion) sit at the very center of wheel. 5643:

Sariputra, in that way, all phenomena are empty, that is, without characteristic, unproduced, unceased, stainless, not stainless, undiminished, unfilled.

4290:

the sense of shame, has an internal reference; it is rooted in self-respect and induces us to shrink from wrongdoing out of a feeling of personal honor.

4177:

Equivalent to the Pali "hiri" (shame, Skt. hrī), or "remorse at bad conduct" and "ottappa" (Skt. apatrāpya, moral dread or fear of our own bad conduct).

1264:: "arising", "rise, production, origin" In Vedic literature, it means "spring up together, arise, come to pass, occur, effect, form, produce, originate". 9686: