1. Do you think life has a meaning or purpose?
Think, Pair, Share
Do you think life has a meaning or purpose?
Discuss in pairs.

2. How samsara and the realms relate to paticcasamuppada / pratityasamutpada (dependent origination)

3. Learning Outcomes
To be able to explain the nature of paticcasamuppada/pratityasamutpada (dependent origination).
To be able to explain the 12 casual links (Nidānas) and what they mean.
To be able analyse how craving and kamma/karma lead to constant rebirth within samsara.

4. What is dependent origination?
Dependent Origination (pratītyasamutpadā/ paṭiccasmuppāda) is the Buddhist doctrine of causality. This system of thought maintains that everything has been caused into existence. Nothing has been created ex nihilo. This is useful in understanding how there can be rebirth without a belief in a soul. When a person is alive they generate karma, this 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. In relation to rebirth, the Buddha taught a twelvefold formula for Dependent Origination in many suttas such as the Mahānidāna Sutta.

5. Dependent Origination is a system of causality.
What is causality?
Dependent Origination is a system of causality.
This means that within saṃsāra everything exists because of a prior cause.
An example of this would be the link between milk and curd. Milk, due to a certain cause, is turned into curds. Milk and curd are not the same, but they have a causal link.
Saṃsāra is a ceaseless series of cause and effect. Although there might be the appearance of stability this is not the case.
As everything has been caused to some condition it means that there is nothing eternal. It shows that things do have meaning and that Buddhist doctrine is not nihilistic. It is evidence that Buddhism is the Middle Way between two extremes. It also points the way towards the cessation of saṃsāra. New existents only arise if there is a cause. If there are no causes then nothing will arise.

6. Dependent Origination and Rebirth
Dependent Origination provides an explanation as to why there can be rebirth without a permanent self, an ātman.
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.
There is a twelvefold formula for Dependent Origination which explains rebirth.

7. The Cycle of Dependent Origination
You are going to investigate the cycle further:
Using one colour, highlight all the links that are connected with the Three Poisons.
Using another colour, highlight all the links that are connected with kamma.
Explain how the cycle of samsara is affected by kamma and the Three Poisons.
Stretch yourself: Read through the Mahānidāna Sutta and pick out a quote that summarises Dependent Origination in your notes.

8. The 12 causal links (Nidānas)
The twelvefold formula of dependent origination appears to be in chronological order, but is actually seen as taking place over three lifetimes.
The first two links represent a past life. The actions of a previous life set in motion the causation of a new life.
The next eight links represent the present life. It starts with the arising of a new being in the mother’s womb, the physical body and mind. Then there are sense experiences and the resultant sensations of pain and pleasure. This leads to craving and clinging which lead to the creation of habits.
The last two links represent a future life. The acts of the present life time mean that there will be future births and deaths.
The Twelve Nidānas (cause /link) is an important doctrine of Buddhism. The Buddha taught that there was a 12-stage process - a circular chain, not a straight line. Each stage gives rise to the one directly after it.

9. The 12 causal links (Nidānas)
Make your own paper chain consisting of 12 links… On each link you need to explain what each is Nidānas. Use the QR code to help you...
Stretch yourself task:
‘this existing, that exists; this arises, that arises; this not existing, that does not exist; this ceasing, that ceases’.
Majjhima Nikāya iii 63.
Explain what the quote means in your own words. Use Key words.
Top Philosopher task:
how does craving and kamma/karma lead to constant rebirth within samsara?

10. The Cycle of Dependent Origination Quiz!
In teams, work together to answer the 10 questions on this lessons learning! Prizes for the winners!

11. 1) Dependent Origination teaches that nothing can exist without being caused
True False

12. Wrong!
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

13. Correct!
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

14. 2)How does Dependent Origination show that Buddhist teachings are the Middle Way?
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

15. Wrong!
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.
Next Question

16. Correct!
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.
Next Question

17. 3)Why is anatta important in Dependent Origination and rebirth?
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

18. Wrong!
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.
Next Question

19. Correct!
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.
Next Question

20. 4) How many links are there in the Buddha’s formula for Dependent Origination?
C. 14

21. Wrong!
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
Next Question

22. Correct!
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
Next Question

23. A. Mental Processes B. Digestion C. Three lifetimes
5) The Twelvefold formula for Dependent Origination is used to explain rebirth. What else can it describe?
A. Mental Processes B. Digestion C. Three lifetimes

24. Wrong!
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

25. Correct!
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.
Next Question

26. 6) Is the person who dies the same as the person who is reborn?
Yes No

27. Wrong!
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

28. Correct!
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

29. 7) How does knowing what Dependent Origination is help Buddhists?
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

30. Wrong!
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

31. Correct!
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

32. 8) Karma has a causative nature?
True False

33. Wrong!
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

34. Correct!
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

35. 9) Why is karma responsible for rebirth?
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

36. Wrong!
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

37. Correct!
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

38. 10) If you attain nirvāṇa you do not cause any beings into existence
True False

39. Wrong!
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

40. Correct!
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