Dependent Arising and Interdependence (original) (raw)
Related papers
Dependent Origination in buddhism.pdf
The brief discussion that about the theory of causality. Further Dependent origination and different division of dependent origination are discussed such as the formula and practical way of dependent origination. And also ascending order and descending order.
The Critical Teaching of Buddha's Dependent Origination
The Buddha's Teachings: Seeing Without Illusion 2nd Revised ed. edition, 2013
Paticca-Samuppada, the teaching of Dependent Co-arising or Origination, is a critical teaching of the Buddha and is a core teaching of all schools of Buddhism. Indeed, when the Buddha expressed his own experience of enlightenment or explained more generally how one could attain Awakening, he referred frequently not only to the importance of understanding the Four Noble Truths but also to the understanding of dependent origination. The Buddha said: “Whoever sees Dependent Co-arising sees the Dhamma; whoever sees the Dhamma sees Dependent Co-arising.”
Vol 12 No 1 (2019): The Journal of International Association of Buddhist Universities (JIABU), 2019
The concept of Dependent Origination (paṭiccasamuppāda) is so deep and profound that it plays an important teaching in Buddhism. The Buddha himself praised those who could understand the theory of causation through intensive observation of suffering, training of insight, absorption of knowledge and seeing the truth as it is. Apart from the Buddha's presentation of the teaching of Dependent Origination, it was also skillfully ascribed by the Buddha's immediate pupils and subsequent eminent Buddhist scholars, such as Nāgārjūna (2 nd Century CE.) and Buddhaghosa (5 th Century CE.). The Buddha and his disciples' interpretation of the doctrine of Dependent Origination is appeared in the early Nikāya texts of the Pāḷi traditions. Moreover, the framework for this seminal teaching appeared to the Buddha during the period when he struggled for and later attained enlightenment. The doctrine of Dependent Origination captured the Buddha's vision, knowledge and highest wisdom. It provides the conceptual framework for Buddhist psychology which describes the origin and cessation of suffering and how to wisely refl ect on the mind (yoniso manasikāra). The aim of this research paper is to ascribe the role of psychology in the doctrine of Dependent Origination from various schools of Buddhist thought.https://www.tci-thaijo.org/index.php/Jiabu/article/view/208971
Buddhist Studies Review, 2015
The doctrine of dependent origination, or conditioned arising, can be difficult to teach at an academic level, or indeed to analyse with the subtlety and care it demands. It is of course, as the Buddha insisted, profound: indeed at the beginning of the Mahānidāna Sutta (D II 55), Ānanda is famously told off by the Buddha for saying, with enthusiastic delight, that it all seems perfectly clear to him. Reading Buddhist texts, one's sympathies are often drawn to the non-enlightened follower who so often asks the question that one would like to ask oneself, or says something other non-enlightened people must have felt. But after reading the Mahānidāna Sutta, the Buddha's great and awe-inspiring discourse on this difficult doctrine, we are left feeling that whereas Ānanda's wonder at its beauty seems justified, the Buddha's admonition was also here definitely needed: it really is not easy to understand! In modern educational situations many students find this to be the case, particularly if is taught, as it sometimes is, as one of the first of many 'lists' in introductions to Buddhist thought, out of its context, where there will be little real feeling for the interrelationship of the lists as a whole, or how it would be seen at the time by ancient practitioners. Indeed some introductory accounts can leave new students bewildered and even mildly depressed by a series of links that can be presented as hard to follow as a sequence in an intelligible way, particular if terms appear over technical, or implying a negative view of our experience in the world. So, on the basis of several recommendations, this review looks at a work by Dhivan Thomas Jones that does help to explain dependent origination, or 'conditionality' as he calls it, and does so well, intelligently and with a sense of its positive and encouraging applications, in ancient and modern contexts. Jones is an academic, with a doctorate on the presentation of the divine abidings in early Buddhism, but he is a practitioner too. For this particular work, which is basically explanatory in intention, his ability to move between these worlds is very helpful. The author's attempts to relate some of the links to personal experience, while not a preferred or even necessary route for all academics, bring the subject to life, make it seem less intimidating and help its processes to be seen as comprehensible. It also indicates how it would be seen at the time, as it is now, as offering encouraging guidelines for further development of the Buddhist path. And with regard to this, Jones stresses the importance of seeing its doctrine as liberating, by quoting the famous passage, spoken by Sāriputta and attributed by him to the Buddha: One who sees dependent arising sees the Dhamma; one who sees the Dhamma sees dependent arising.
Early Meanings of Dependent Origination, Journal of Indian Philosophy 2008
Dependent-origination, possibly the most fundamental Buddhist philosophical principle, is generally understood as a description of all that exists. Mental as well as physical phenomena are believed to come into being only in relation to, and conditioned by, other phenomena. This paper argues that such an understanding of pratītya-samutpāda is mistaken with regard to the earlier meanings of the concept. Rather than relating to all that exists, dependent-origination related originally only to processes of mental conditioning. It was an analysis of the self, not of reality, embedded in the Upanis : adic search for the ātman. The teaching also possessed important ontological implications regarding the nature of the relation between consciousness and reality. These implications suggest that rather than things being conditioned by other things, they are actually conditioned by consciousness.
Buddhist Theories of Causality (karma, pratītyasamutpāda, hetu, pratyaya)
Buddhist Theories of Causality Contents Introduction General Perspectives on Causality Reference Works Causality in the Buddha’s Discourses Karma in the Buddha’s Discourses Pratītyasamutpāda in the Buddha’s Discourses Karma and Pratītyasamutpāda in Abhidharma Sources Kamma and Paticcasamuppāda in Theravada Abhidhamma Karma and Pratītyasamutpāda in Sarvāstivāda Abhidharma Hetu and Pratyaya in Abhidharma Sources Hetu and Paccaya in Theravada Abhidhamma Hetu and Pratyaya in Sarvāstivāda Abhidharma Sautrāntika Theory of Seeds (bīja) Causality in the Mahayana Causality in the Madhyamaka Nāgārjuna’s Seminal Works on Causality Commentaries and Studies on Nāgārjuna Causality in the Yogācāra Selected Yogācāra Texts Selected Studies on Yogācāra Karma in the Mahayana Academic Papers on Karma Academic Papers on Pratītyasamutpāda Academic Papers on Selected Topics Causality and Soteriology (Mārga)
An Ecosystem: Seeing via the Buddhist Theory of Dependent Co-Arising
2015
The theory of dependent co-arising has this quality and can be applied in understanding the world, our present environment, as an ecosystem. Human beings lived in harmonious with nature. They dwelled in forest, caves and places endowed with natural water sources. They drew on their environment for their basic needs in food, clothing, shelter and medicine. Most of their tools were made roughly and simply from stone or wood. They did not have machinery and modern equipment to ease their day-today living. Therefore natural resources were, by and large, left to prosper and flourish as men had not yet learned to capitalize on them. Modern science and technology is very efficient tool for bringing about development to the world, it is neutral by nature and it must be utilized and controlled by a mature person, fully developed physically and spiritually. Buddhism views man a part of nature. If nature is destroyed man cannot live. By abusing nature, man abuses himself. Therefore, Buddhist ethics would follow from the basic understanding of nature. Only if we agree on this common ground, can we proceed to save the world.