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Paticcasamuppada
STUDENT NAME: SULOY CHANDRA TRIPURA
STUDENT HKU ID NUMBER: 3035253383
COURSE TITLE & COURSE CODE: EARLY BUDDHISM: A Doctrinal Exposition
(BSTC 6079)
LECTURER: G. A. Somaratne, PhD (Northwestern)
DATE: 2015-10-21
The abstract principle of paticcasamuppada can be classified into two, the general and the
special. General application represents the causal explanations that are explained on the basis
of the arising of consciousness and the function of cognitive process that operates the moral
order and so on. Furthermore, the gradual evolution of society is also described by the
general principle, which attributes the origination of social disorder to tanha (craving). The
the twelve fold factored formula epitomizes special application of dependent co-arising. This
explains the purpose of causal structure of individual existence in the world of Samsara,
dealing with theory of grasping as the cause of suffering, explained in more detailed the
dependent arising of the five aggregates of grasping.
The Buddhas realization of the nature of phenomena which arises and ceases dependently on
conditioned factor is expressed in the form of the chain of Dependent Origination
(paticcasamuppda) as follows:
And what, bhikkhus, is dependent origination? With ignorance1 as
condition, volitional formations2 arise; with volitional formations as condition
consciousness3 arises; with consciousness as condition name4-and-form arise;
with name-and-form5 as condition six sense bases6 arise; with six sense sphere as
condition contact7 arises; with contact as condition feeling8 arises; with feeling
as condition craving9 arises; with craving as condition clinging10 arises; with
clinging as condition becoming11 arises; with becoming as condition birth12 arises;
with birth as condition aging13-and-death14, sorrow, lamentation, pain, displeasure
and despair arise. Such is the origin of whole mass of suffering. This, bhikkhus,
is called dependent origination. But with the remainderless fading away and
cessation of ignorance volitional formations cease; with the cessation of volitional
formation consciousness ceases; with the cessation of birth aging-and-death,
sorrow, lamentation, pain, displeasure and despair cease. Such is the cessation
1
past
present
7) vedanA- feeling
8) tanha craving
9) upAdAna- attachment
10) bhava- becoming [existence]
future
round.
(vedanA,jAti,
jaramarana,salAyatana,
7. dve mulAni- the two roots of paticcasamuppada, avijjA and tanhA as the root cause of
every unwholesome actions. Wholesome actions are done having good intension.
All that is subject to arising is subject to cease, 1 whatever phenomena depending on other
conditions for their existence is impermanent (anicca), whichever is impermanent is suffering
and whatever is impermanent and suffering is without substance (anatta). 2 This is the nature
of phenomena discovered and established by the Buddha at the time of his Enlightenment.
Conclusion
In short the simple way of explaining Paticcasamuppada is that because of the lack of
knowledge (avijja) of Four Nobles Truths ordinary worldings engage in volitional actions as
unwholesome deeds through body, speech and mind. The unwholesome deeds generate
karmically active volitional formation that helps sustain consciousness from one life to
another and determined where it re-arises. Volitional formation conditions consciousness
and thereby begins with the awareness of objects. Nmarpa analyzes the sentient organism
into its physical form and sensitive and cognitive capacities. Thereby the sentient being is
equipped with the six sense bases and five sense faculties and then allow to have contact
arising between consciousness and its objects and generates feeling. Feeling in turn
conditions craving. When the craving arises and intensifies, it gives rise to clinging and tight
attachment to the object of desire through sensual and wrong views. Impelled by ones
attachment, one again engages in volitional action conducive to new existence and at death
this bhava potential for new existence is actualized in a new life beginning with birth,
thereby follow grief, lamentation, pain, sorrow, and despair.
Bibliography
1
Yam kici samudadhammam sabbam tam nirodhadhammam: MN.ll.56, p. 49. Vol.13 ; Cf. Anicca vata
samkhArA, uppAdavayadhammino : DN.ll.16, p. 117. Vol.2
2
Yad aniccam tam dukkham , yam dukkham tadanattA: SN. IV.I, p. 2.