Really, a very well-crafted conceptual framework from core Buddhism.
“Dependent origination, also known as pratītyasamutpāda in Sanskrit and Pali, is a core concept in Buddhist philosophy. It essentially describes the interconnected and interdependent nature of all phenomena. It posits that nothing exists in isolation or independently; rather, everything arises, persists, and ceases to exist due to a complex web of conditions and causes.
Here’s a breakdown of the key aspects of dependent origination:
Core Principles:
- Interdependence: This is the heart of the concept. No phenomenon, whether physical, mental, or emotional, can exist on its own. Everything is contingent upon other factors. Think of it like a house of cards – if you remove one card, the whole structure can collapse.
- Causality: Dependent origination emphasizes cause and effect, but not in a simple, linear way. Instead, it highlights a complex interplay of multiple conditions. A single event isn’t caused by just one thing, but by a multitude of interacting factors.
- Conditionality: Things arise and exist based on specific conditions. When these conditions change or cease, the phenomena they support also change or cease. This underscores the impermanent nature of reality.
- Emptiness (Śūnyatā): While not always explicitly stated as part of the twelve links (see below), the understanding of dependent origination often leads to the realization of emptiness. Because nothing has inherent, independent existence, everything is “empty” of such intrinsic nature. This doesn’t mean non-existence, but rather the absence of a fixed, unchanging self or essence.
- No Independent Creator or Self: Dependent origination refutes the idea of a permanent, independent self (ātman) or an external creator god. Phenomena arise due to conditions, not due to the will of an independent agent.
The Twelve Links (Nidānas):
The most common and detailed exposition of dependent origination is through the “twelve links” or “twelve nidānas.” These links illustrate the cyclical process of suffering (duḥkha) and rebirth. It’s important to understand that these links are not necessarily sequential in a strict, linear fashion, but rather represent a complex and interconnected web of conditions that perpetuate the cycle.
Here are the twelve links:
- Avidyā (Ignorance): Fundamental misunderstanding of the true nature of reality, especially the impermanence, suffering, and non-self nature of existence. This ignorance fuels the subsequent links.
- Saṃskāra (Mental Formations/Volitional Actions): Actions driven by ignorance, including thoughts, intentions, and volitional acts. These actions create karmic imprints.
- Vijñāna (Consciousness): The arising of consciousness linked to these karmic imprints, marking the beginning of a new life or mental state.
- Nāmarūpa (Name and Form): The psycho-physical organism, the combination of mental (name) and physical (form) aspects of existence.
- Ṣaḍāyatana (Six Sense Bases): The six sense faculties: eyes, ears, nose, tongue, body, and mind, and their corresponding objects.
- Sparśa (Contact): The interaction between the sense bases and their objects, leading to sensory experience.
- Vedanā (Feeling): The arising of feelings – pleasant, unpleasant, or neutral – based on contact.
- Tṛṣṇā (Craving/Thirst): The arising of desire and attachment to pleasant feelings and aversion to unpleasant ones. This is a crucial link that perpetuates suffering.
- Upādāna (Clinging/Grasping): Intense attachment to the objects of craving, including sensory pleasures, views, rituals, and the idea of a self.
- Bhava (Becoming): The process of actively creating karma that will lead to future rebirths or future states of being.
- Jāti (Birth): The arising of a new life or a new mental/emotional state based on the accumulated karma.
- Jarā-maraṇa (Aging and Death): The inevitable decay and cessation of the newly arisen life or state, which then sets the stage for the cycle to continue.
Significance:
Understanding dependent origination is crucial in Buddhism because it:
- Explains Suffering: It provides a framework for understanding how suffering arises not from an external source but from our own ignorance and clinging.
- Offers a Path to Liberation: By understanding the chain of causation, one can identify the points where the cycle can be broken, particularly by eradicating ignorance and craving.
- Promotes Interconnectedness and Compassion: Recognizing the interdependent nature of all beings fosters a sense of interconnectedness and encourages compassion and ethical conduct.
- Undermines the Notion of a Permanent Self: It demonstrates the impermanent and conditioned nature of what we perceive as our “self.”
As someone with a background in nuclear engineering and an interest in both science and the mystical, Kev, you might find the logical and systematic way dependent origination explains complex phenomena resonating with your scientific mind. Simultaneously, the profound implications about the interconnectedness of reality and the nature of existence might align with your mystical leanings. It’s a concept that bridges the understanding of cause and effect with a deeper insight into the fundamental nature of reality.”
Comments
These are words that would trap one in Plato’s cave, but very lovely and somewhat useful words.
In particular ‘Dependent Origination” and ‘Samskaras” and “emptiness” are definitely part of Platonic Surrealism
(Fractured consciousness, Monads and POTENTIALITY) so to speak, but trying to build a translation table between
PS and core Buddhism is probably not helpful, though I suspect someone, someday will do it, causing further
“samskaras”.
Kevin Cann
Public Domain
4/8/2025