Theory of Dependant Origination (Pratītya Samutpāda) -k|ltTo ;Df'Tkfb_

The Theory of Dependent Origination is one of the most important teachings of the
Buddha. The doctrine of Dependent Origination is the key insight upon which the entire
teachings of the Buddha rests. The Buddha even went so far as to equate the Dharma itself with
Dependent Origination. The Buddha said: "One who sees Dependent Origination sees the
Dhamma -wDd_; one who sees the Dhamma sees Dependent Origination.”

The basis of Dependent Origination is that life or the world is built on a set of relations,
in which the arising and cessation of factors depend on some other factors which condition them.
This principle can be given in a short formula of four lines:

When this is, that is

This arising, that arises

When this is not, that is not

This ceasing, that ceases.

The Law of Dependence Origination is a realistic way of understanding the universe and
is the Buddhist equivalent of Einstein's Theory of Relativity. Since everything is conditioned,
relative, and interdependent, there is nothing in this world which could be regarded as a
permanent entity, variously regarded as an ego or an eternal soul, which many people believe in.

The fundamental principle in dependent origination is that of cause and effect. The nature
of dependent origination of the things can be illustrated with the example of an oil lamp. The
flame in an oil lamp burns dependent upon the oil and the wick. When the oil and the wick are
present, the flame in an oil lamp burns. If either of these is absent, the flame will cease to burn.
This example illustrates the principle of dependent origination with respect to a flame in an oil
lamp. The other example can be taken of a plant. The plant is dependent upon the seed, earth,
moisture, air and sunlight to grow.

According to the Law of Dependent Origination, there are twelve factors which account for
the continuity of existence birth after birth. By reverting the chain, liberation from rebirth can be
attained. The twelve links are:

1. Ignorance (Avidyā) -cleBf_: Lack of wisdom which is the root of all evils. Ignorance of
the Four Noble Truths.
2. Volitional Formations or Karma Formations (Saṁskāra) -;+:sf/_: Wholesome or
unwholesome thoughts, speech and bodily deeds.
 3. Consciousness (Vijnāna) -lj1fg_: Six consciousness
4. Name and Form (Nāma-Rupa) -gfd ?k_: Mental and physical existence.
5. Six Senses (Ṣḍāyatana) -if8fotg_: Eye, ear, nose, tongue, touch and mind.
6. Contact (Phassa) -km:;_: A mental factor and a period in which the objects, sense
organs and consciousness come together causing one to distinguish an object as
pleasurable, painful and neutral.
7. Feeling or Sensation (Vedanā) -j]bgf_: Pleasurable leads to a strong desire for one while
pain generates an avoidance desire.
8. Craving (Tṛṣṇā) -t[i0ff_: A mental factor that increases desire.
9. Clinging (Upādāna) -pkfbfg_: A strong degree of desire.
10. Becoming (Bhava): A period lasting from the time of fully potentialised Karma up to the
beginning of next life.
11. Birth (Jāti) -hflt_:
12. Old age and death (Jarā-maraṇa) -h/f d/0f_:

Through ignorance are conditioned volitional actions or Kamma -sDd_-formations.

Through volitional actions is conditioned consciousness.
Through consciousness are conditioned mental and physical phenomena.
Through mental and physical phenomena are conditioned the six faculties (i.e., five physical
sense organs and mind).
Through the six faculties is conditioned (sensorial and mental) contact.
Through (sensorial and mental) contact is conditioned sensation.
Through sensation is conditioned craving.
Through craving is conditioned clinging.
Through clinging is conditioned the process of becoming.
Through the process of becoming is conditioned birth.
Through birth are conditioned decay, death, sorrow, lamentation, pain, grief and despair.

This is how life arises, exists and continues and how suffering arises. These factors may
be understood as a period of three life-times: the past life, the present life and the future life. In
the dependent origination, ignorance and mental formation belong to the past life and
represent the conditions that are responsible for the occurrence of this life. The following factors,
namely, consciousness, name and form, the six senses, contact, sensation, craving, clinging
and becoming, are factors involved in the present life. The last two factors, birth and decay
and death, belong to the future life.

In this law, the first factor of Ignorance gives rise to Volitional Activities (Kamma).
Ignorance means not knowing or understanding the true nature of our existence. Through
Ignorance, good or evil deeds are performed which will lead a person to be reborn. When a
person dies, his Volitional Activities will condition the arising of Consciousness, in this case to
mean the re-linking Consciousness which arises as the first spark of a new life in the process of
re-becoming.

Once the re-linking Consciousness has taken place, life starts once again. Dependent on
the Consciousness, there arise Mind and Matter, that is, a new 'being' is born. Because there are
Mind and Matter, there arise the six Sense-organs (the sixth sense is the mind itself). With the
arising of the Sense-organs, there arises Contact with sights, sounds, smells, tastes, tactile objects
and mental objects.

These sights, sounds, smells, tastes, tactile objects and mental objects can be beautiful
and pleasing. On the other hand, they can be ugly and distasteful. Therefore, dependent on
Contact arises sensations: pleasant, unpleasant or neutral. Because of these feelings, the laws of
attraction (greed) and repulsion (aversion) are now set in motion. Beings are naturally attracted
to pleasant objects and repelled by unpleasant objects. As a result of Sensation, Desire arises. A
person desires and thirsts for forms that are beautiful and enticing; sounds that are beautiful and
enticing; tastes, smells, touch, and objects which the mind regards as beautiful and enticing.
From these Desires, he develops very strong Clinging to the beautiful object (or strongly rejects
the repulsive object). Now because of this Clinging and attachment, the next life is conditioned
and there arises Becoming. In other words, the processes of Becoming are set in motion by
Clinging.