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The Buddhist Psychological Concept of Paticcasamuppāda Qing MING Yunnan Normal University, Kunming, Yunnan, China

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The Buddhist Psychological Concept of Paticcasamuppāda Qing MING Yunnan Normal University, Kunming, Yunnan, China 2017 3rd International Conference on Humanity and Social Science (ICHSS 2017) ISBN: 978-1-60595-529-2 The Buddhist Psychological Concept of Paticcasamuppā da Qing MING Yunnan Normal University, Kunming, Yunnan, China Keywords: Paticcasamuppāda, Paticcasamuppāda, Dependent origination, Twelve factors. Abstract. The Buddhist psychological concept of paticcasamuppāda is the core concept of the whole Buddhist psychology theory system, it extends the study of Buddhist psychology to all Sentient beings to the past, present and future life. This paper uses hermeneutics as its research method, takes paticcasamuppāda as its subject of study, explains the meaning of paticcasamuppāda, examines about the different interpretive schemes involving them. Explain the congruence and incompatibilities between the different schemes of paticcasamuppāda (that consist of twelve factors/links, three life, etc), explains how this teaching figures in Buddhist psychological soteriology. Introduction The Buddhist psychological Pali term “paticcasamuppāda” is known as “paticcasamuppāda” in Sanskrit, it is often translated into English as “dependent arising,” “dependent co-origination,” or “dependent origination,” which literally means “arising on the ground of a preceding causes.” The theory of dependent origination is one of the central concepts in Buddhism’s psychology; it could well be considered the common denominator of all Buddhist traditions throughout the world, whether Theravada, Mahayana, or Vajrayana. The Different Schemes of Dependent Origination A number of Pali texts address psychological theory of paticcasamuppāda (dependent origination): Table 1. Pali literature of Paticcasamuppāda. Tilte Nikaya Subject Matte 1 Paticca-samuppada-vibhanga Sutta Samyutta- Analysis of dependent co-arising. [1] nikaya 2 Mahaa Sakyamuni Gotamo Sutta [2] Samyutta- Discusses the past, present and future life of nikaya the dependent origination. 3 Ahara Sutta (Nutriment) [3] Samyutta- Approaches three factors/links of the nikaya dependent origination. 4 Phagguna Sutta (To Phagguna) [4] Samyutta- Discusses the meaning of dependent nikaya origination. 5 Kaccayanagotta Sutta: To Kaccayana Samyutta- Discusses the reverse order (pratiloma) of Gotta (on Right View)[5] nikaya the dependent origination. 6 Bala-pandita Sutta: The Fool & the Samyutta- Approaches cause and effect of the Wise Person [6] nikaya dependent origination. 7 Paccaya Sutta: Requisite Conditions Samyutta- Approaches the normal order and the reverse [7] nikaya order (pratiloma) of the dependent origination. 8 Upanisa Sutta: Prerequisites[8] Samyutta- Explains how the dependent origination nikaya teaching figures in Buddhist psychological soteriology. 9 Avijjapaccaya Sutta: From Ignorance Samyutta- Discusses how the paticcasamuppāda is as a Requisite Condition [9] nikaya presented soteriologically in reverse order (pratiloma). 184 According to these texts, the theory of dependent origination is usually divided into twelve links (nidāna) as follows: Table 2. Twelve links of Paticcasamuppāda. Order Twelve Subject matte Life factors/links 1 avijjā Ignorance past 2 saǹkhārā Karmic activities 3 viññanaṃ Consciousness present 4 nāmarupa Mind and matter 5 salāyatana Six sense-doors 6 phassa Contact 7 vedanā Sensation 8 tanhā Craving 9 upādana Attachment 10 bhava Becoming 11 jā ti Birth future 12 jarāmarana Old age, death Each of twelve links conditions the following link. The order presented in Table 2 is traditionally refered to as the normal order, which illustrates the process of the development of samsara. The paticcasamuppāda is also often presented soteriologically in reverse order (pratiloma), which simply indicates that if one link is eradicated, the next is also eradicated. The chain of dependent origination is often approached as a causal theory. Regarding this, Pali text mentions: Imasmiṃ sati, idaṃ hoti. Imass’ uppādā, idaṃ uppajjati. Imasmiṃ asati, idaṃ na hoti. Imassa nirodhā, idhaṃ nirujjhati. [10] Translated into English as: When this is, that is, this arising, that arises. When this is not, that is not, this ceasing, that ceases.[11] The “this” and “that” of the above quotation refer to “cause” and “effect;” according to Buddhist paticcasamuppāda, [12] they are two factors of the dependent origination. This quote implies that the Law of Cause and Effect is the fundamental principle that underlies all phenomena. The causal theory was further explained in the Samyuttanikaya that fertile soil, water, and light are necessary conditions for the growth of a sapling, but none of these factors alone will yield the expected result. In his Abhidhammatthasangaha (Compendium of Philosophy), [13] a South Indian Buddhist philosopher, Anuruddha (11th-12th century C. E.) maintained that certain links of causation were limited either to the past, present, or future, as indicated in Table 1. (This division is not expressed in the Pali canonical literature itself). Accordingly, the theory of dependent origination could run thus: within one life span (links 11-12; birth and old age and death), one keeps generating karmic activities (link 2) because of ignorance (link 1). This generation of karmic activities are due to ignorance which is more easily understand by examining the process described by the eight middle links. [14] In his Abhidharmakośabhāṣyam, [15] Vasubandhu (4th century C. E.) advocated that the division of the chain of causation into three time periods implied the presence of the five aggregates in each of these periods, because as an “individual” (composed of the five aggregates) one must experience this process within each of the periods. According to Pali canon, both the chain of dependent origination and five aggregates are responsible for suffering, the Buddha stated repeatedly that the root of all suffering lies in the five aggregates, which represent the psychophysical constituents of the individual. This is further evidenced by the Mahāvagga of the Anguttaranikāya (Discourses Increasing By One), where an intimate relation between the five aggregates and the theory of dependent origination is established. Likewise, since Four Noble Truths is offered in terms of dependent origination, the noble truth concerned with the arising of suffering is explained by the paticcasamuppāda in normal order 185 (anuloma), while the noble truth of cessation of suffering is defined by dependent origination in reverse order (prtiloma). This theory is explained in Dhammacakkappavattana Sutta, [16] Foshuo Fenbie Yuanqi Jing 佛说分别缘起经, [17] Foshuo Shengyi Kongjing 佛说胜义空经,[18] Yuanqi Shengdao Jing 缘起圣道经,[17] Yuanqi Chusheng Fenfa Benjing 缘起初胜分法本经[17] and Rice Stalk Sutta 佛说稻秆经 [17] etc. Dependent Origination in Buddhist Psychological Soteriology When the paticcasamuppāda is presented soteriologically in reverse order (pratiloma), it indicates that if one link is eradicated, the next is also eradicated. The essence of this idea is clearly expressed by Prajnaparamitahrdayasutra (Heart Sutta) as follows: “When Bodhisattva Avalokiteshvara was practicing the profound Prajna Paramita, he illuminated the Five Skandhas [Pali, khandhas; aggregates] and saw that they are all empty, and he crossed beyond all suffering and difficulty…No ignorance or ending of ignorance, up to and including no old age and death or ending of old age and death. There is no suffering…attain Anuttara-samyak-sambodhi.”[19] It appears that the theory of dependent origination is a soteriological tool, indicating how the individual ought to proceed in order to attain liberation from the causal process of samsara. That is, practice Prajna Paramita, eradicate ignorance (avijjā), karmic activities (saǹkhārā), consciousness (viññanaṃ), up to and including no old age and death (jarāmarana) or ending of old age and death. This is a Way (magga) leading to the cessation of dukkha (Dukkhanirodhagāmiņīpaţipadā- ariyasacca). Conclusion In conclusion, not only in Theravada Pali literature, but also in Mahayana and Vajrayana, the teaching of paticcasamuppāda is the basis of the theoretical system of Buddhist Psychology. It is often interpreted as twelve factors and represented three life. When the paticcasamuppāda is presented in the normal order, it describes Sentient beings’ process of samsara. When the paticcasamuppāda is presented soteriologically in reverse order, it indicating how the individual ought to proceed in order to attain liberation from the causal process of samsara. References [1] Thanissaro Bhikkhu translated, “Paticca-samuppada-vibhanga Sutta: Analysis of Dependent Co- arising.” In Samyuttanikaya, Vol. II, London: Pali Text Society, 1964. [2] Maurice O’Connell Walshe translated. “Mahaa Sakyamuni Gotamo Sutta: Gotama the Great Sage of the Sakya.” In Samyuttanikaya, Vol. II, London: Pali Text Society, 1964. [3] Thanissaro Bhikkhu translated, “Ahara Sutta: Nutriment.” In Samyuttanikaya, Vol.II, London: Pali Text Society, 1964. [4] Thanissaro Bhikkhu translated, “Phagguna Sutta: To Phagguna” (SN 12.12), http://www.accesstoinsight.org/tipitaka /sn/sn12/sn12.012.than.html. (June 7, 2009). [5] Thanissaro Bhikkhu translated. “Kaccayanagotta Sutta: To Kaccayana Gotta (on Right View)” (SN 12.15), http://ww w.accesstoinsight.org/tipitaka/sn/sn12/sn12.015.than.html. (June 7, 2009). [6] Thanissaro Bhikkhu translated from the Pali, “Bala-pandita Sutta: The Fool & the Wise Person” (SN 12.19), http://www.accesstoinsight.org/tipitaka/sn/sn12/sn12.019.than.html, (June 7, 2009). [7] Thanissaro Bhikkhu translated “Paccaya Sutta: Requisite Conditions” (SN 12.20),
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