Transcript True False • Dependent Origination (pratītyasamutpadā/ paṭiccasmuppāda) is a Buddhist doctrine of causality. • This system of thought maintains that everything has been caused.

True
False
• Dependent Origination (pratītyasamutpadā/
paṭiccasmuppāda) is a Buddhist doctrine of causality.
• This system of thought maintains that everything has
been caused into existence. Nothing has been created
ex nihilo.
Next Question
• Dependent Origination (pratītyasamutpadā/
paṭiccasmuppāda) is a Buddhist doctrine of causality.
• This system of thought maintains that everything has
been caused into existence. Nothing has been created
ex nihilo.
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A. It shows that there is no such thing as life
or death
B. It does not abide by nihilistic tenets nor
does it endorse eternalism.
C. It does not show that Buddhist teachings
are the Middle Way
• As everything has been caused to some condition it
means that there is nothing eternal. Likewise it shows
that thing do have an existence meaning that Buddhist
doctrine is not nihilistic. It is evidence that Buddhism is
the Middle Way between two extremes.
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• As everything has been caused to some condition it
means that there is nothing eternal. Likewise it shows
that thing do have an existence meaning that Buddhist
doctrine is not nihilistic. It is evidence that Buddhism is
the Middle Way between two extremes.
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A. It shows that there is a soul that is passed
from life to life
B. It shows that there are no connected lives
and no rebirth
C. It show that rebirth is caused by karma
not by a Self or soul
• The teaching of anātman outlines that there is nothing that has
a permanent Self, there is no underlying consciousness or
sense of person that is carried from life to life.
• When a person dies the reborn being is not the same as the
deceased but at the same time is not completely different.
• The two beings (A and B) are linked through a causal process.
The now deceased A had performed karmic actions and these
past actions are factors in the cause that created B.
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• The teaching of anātman outlines that there is nothing that has
a permanent Self, there is no underlying consciousness or
sense of person that is carried from life to life.
• When a person dies the reborn being is not the same as the
deceased but at the same time is not completely different.
• The two beings (A and B) are linked through a causal process.
The now deceased A had performed karmic actions and these
past actions are factors in the cause that created B.
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A. 10
B. 12
C. 14
• There is a twelvefold formula for Dependent Origination which
can be used to explain rebirth:
“conditioned by ignorance are formations, conditioned by
formations is consciousness, conditioned by consciousness
is mind-and-body, conditioned by mind-and-body are the six
senses, conditioned by the six-senses is sense contact,
conditioned by sense contact is feeling, conditioned by
feeling is craving, conditioned by craving is attachment,
conditioned by attachment is becoming, conditioned by
becoming is birth, conditioned by birth is old age and death”
Saṃyutta Nikāya II 2
Translation from Rupert Gethin, Foundations of Buddhism (Oxford: Oxford University Press,
1998), pp 141-142
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• There is a twelvefold formula for Dependent Origination which
can be used to explain rebirth:
“conditioned by ignorance are formations, conditioned by
formations is consciousness, conditioned by consciousness
is mind-and-body, conditioned by mind-and-body are the six
senses, conditioned by the six-senses is sense contact,
conditioned by sense contact is feeling, conditioned by
feeling is craving, conditioned by craving is attachment,
conditioned by attachment is becoming, conditioned by
becoming is birth, conditioned by birth is old age and death”
Saṃyutta Nikāya II 2
Translation from Rupert Gethin, Foundations of Buddhism (Oxford: Oxford University Press,
1998), pp 141-142
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A. Mental Processes
B. Digestion
C. Three lifetimes
• The twelvefold formula of dependent origination can be
used to look at dependent origination over the course of
three lifetimes.
• The first two steps are a previous life, the next eight are
the present life and the last two are a future life.
Next Question
• The twelvefold formula of dependent origination can be
used to look at dependent origination over the course of
three lifetimes.
• The first two steps are a previous life, the next eight are
the present life and the last two are a future life.
• Vasubandhu, in the Abhidharmakośa, uses the formula to
show how mental processes arise and fall. They do not
follow a chronological order but instead they occur
simultaneously.
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Yes
No
• When a person dies the reborn being is not the same as
the deceased but at the same time is not completely
different.
• The two beings (A and B) are linked through a causal
process. The now deceased A had performed karmic
actions and these past actions are factors in the cause
that created B.
• As A and B are connected by a shared karmic causality
they cannot be completely different from each other.
Next Question
• When a person dies the reborn being is not the same as
the deceased but at the same time is not completely
different.
• The two beings (A and B) are linked through a causal
process. The now deceased A had performed karmic
actions and these past actions are factors in the cause
that created B.
• As A and B are connected by a shared karmic causality
they cannot be completely different from each other.
Next Question
A. It does not make any difference to
Buddhists
B. It shows Buddhists that there is a way to
stop further existents from arising
C. It helps Buddhists to stay in a cycle of life,
death and rebirth
• The Buddha’s teaching of Dependent Origination also
highlights that there is a way to stop further arising from
occurring. This is done by reversing the causes of
arising. One must not be guided by ignorance, but
instead cultivate wisdom. One must not cling and crave,
they should be aware of impermanence and act
accordingly.
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• The Buddha’s teaching of Dependent Origination also
highlights that there is a way to stop further arising from
occurring. This is done by reversing the causes of
arising. One must not be guided by ignorance, but
instead cultivate wisdom. One must not cling and crave,
they should be aware of impermanence and act
accordingly.
Next Question
True
False
• In Buddhist thought karma has a causative nature. The
actions that are intentionally performed by the individual
will have a particular karmic result. Well-intentioned good
deeds will result in a pleasant and favourable karmic
result whilst malicious and hurtful misdeeds will result in
a poor and unfavourable karmic result
Next Question
• In Buddhist thought karma has a causative nature. The
actions that are intentionally performed by the individual
will have a particular karmic result. Well-intentioned good
deeds will result in a pleasant and favourable karmic
result whilst malicious and hurtful misdeeds will result in
a poor and unfavourable karmic result
Next Question
A. All karmic actions cause a result. If a person
dies before then a new being is caused into
existence
B. Karma only causes rebirth if you are bad. If a
person is good then karma will let them go to
nirvāṇa
C. Every single karmic action that is performed
causes a new being into existence
• When a person is alive they generate karma which does
not simply disappear at death. Instead, due to the
remaining karmic seeds a new being is caused into
existence so that remaining karmic results may take
place.
• Nirvāṇa is not a location, it is a type of existence free
from the marks of saṃsāra. One has to gain
enlightenment to experience this.
Next Question
• When a person is alive they generate karma which does
not simply disappear at death. Instead, due to the
remaining karmic seeds a new being is caused into
existence so that remaining karmic results may take
place.
• Nirvāṇa is not a location, it is a type of existence free
from the marks of saṃsāra. One has to gain
enlightenment to experience this.
Next Question
True
False
• Upon enlightenment a person no longer experiences saṃsāric
existence. This means that they no longer produce karmic
seeds. They will experience the results of past karma but will
not produce any more and will therefore not cause any future
beings into existence.
• A useful way to understand this can be seen in the verse
below:
‘this existing, that exists; this arises, that arises; this not existing,
that does not exist; this ceasing , that ceases’.
Majjhima Nikāya iii 63.
Translation from Rupert Gethin, Foundations of Buddhism (Oxford: Oxford University
Press, 1998), p 141
• Upon enlightenment a person no longer experiences saṃsāric
existence. This means that they no longer produce karmic
seeds. They will experience the results of past karma but will
not produce any more and will therefore not cause any future
beings into existence.
• A useful way to understand this can be seen in the verse
below:
‘this existing, that exists; this arises, that arises; this not existing,
that does not exist; this ceasing , that ceases’.
Majjhima Nikāya iii 63.
Translation from Rupert Gethin, Foundations of Buddhism (Oxford: Oxford University
Press, 1998), p 141