The principle of dependent origination or Paticcasamuppada is one of the most profound and intellectually intriguing of all the Buddha's teachings. Moreover, It 's know by the Buddhist that, the attribute of Buddhadhamma are well proclaimed by the Blessed One. One can see the Dhamma for oneself, it is timeless, in invites inspection, it can be tried by practice, realized by one's own mind and directly experienced by wise attention, therefore we should carefully consider the principle and the interpretations of Dependent Origination in some more detail.
As aforementioned, Dependent Origination was described by the Buddha as natural law, a fundamental truth which exists independently of the arising of enlightened beings. The textual references dealing with the principle of Paticcasamupada can be divided into two main categories, First, those which describe the general principle under the influence of Uppanisadic or Judeo - Christain influences. Second, those that specify constituent factors linked together in chain or cycle in order to interpret the stream of experiences that come within the sphere of perception in the present daily life.
Each of the two main categories can be further divided into two stream. The fist shows the process of origination, called samudayara. It is the sequence of the forward mode, corresponding to the second of the Four Noble Truth [ dhukka samudaya ]. The second atream shows, the sequence in its reverse mode and corresponding to the third Noble Truth, the cessation of suffering [ duhkka nirodha ].
The interpretation of Patccasamupada is based on the principle of conditionality, corresponding is based on the principle of conditionality, corresponding to what is know in Pali as Idappaccayata. For example:
When there is this, that is, or
With the arising of this, that arises, or
When that is not, neither is that, or
With the cessation of this, that ceases.
Note that this format really treats the principle of Paticcasamupada as a process of the arising and cessation of suffering, according to the Abhidhamma texts and Commentaries.
In some documents, the interpretation of Paticasamupada is given as the arising and cessation of the world, implying that there is a First Cause or Genesis. Such document also insinuates that there is an arising and cessation of individual life, or individual suffering, or demonstration of the process over a very long period of time from lifetime. Such interpretation apparently contradicts the theory of Anatta because any school of thought which shows a world origination from the first Cause, is contrary to the principle of Dependent Origination, which clearly states that all things are interdependent, arising continually through the influence of cause and conditions. Any First Cause, be it a Creator God or Buddhadasa Bikkhu, is regarded as Eternalism. Therefore, Buddhists should be, in fact, cautioned impulse to be designated as the past life, consciousness, body and becoming to be designated as the present life and assuming birth, aging and death [ sorrow, lamentation, pain, grief and despair ] to be designated as the future life.
It should be reiterated that the Buddha's objective in teaching Dependent Origination aims to present only that which could be used to address the problem of life on a practical basis. He did not encourage trying to understand reality through conjecture, debate, or analysis of metaphysical problems, which he saw as impossible. In any case, searching for the facts regarding the question of the first Cause, a Creator God, and such, has little value in the Buddha's view, because it is not essential to a meaningful life.
In essence, the principle of Dependent Origination is a described of the process of the arising and cessation of suffering. The word " suffering " [ Dukkha ] is very important term in Buddhism, which figures in several of its most important teachings. In order to clearly understand the principle of Dependent Origination, it is essential to first understand the worlds, Dukkha [ suffering ], Tanha [ Cravong ], Kilesa [ Defilement ], Upadana [ Attchment ], Vinnana [ Consciousness ] etc., which are found in the teachings of the Five Aggregates, the Law of Natural, the Three Common Characteristics and the Four Noble Truths, because all of these teaching are related to the whole process of Paticcasamupada.
By THE BUDDHA'S Core Teachings
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