S4158478

RELN 7301

page 1

The Relationship Between Dependent Origination and the Four Noble Truths In order to exemplify the relationship between dependent origination and the four noble truths a number of underlying understandings need to be interwoven. These understandings include mindfulness, impermanence, the five aggregates of clinging, conditioned relations, kamma, the noble eightfold path, suffering and nirvana. Based on these understandings in this paper I will argue that suffering is related to the five aggregates of clinging and is therefore the relationship between dependent origination and the four noble truths. Due to the phenomenal nature of mind the Buddhist groupings and clusters of understanding presented within the discourses for the mental ontology are numinous and numerous, however through the clarifying of a number of different terms some constructs stand out amongst the others more poignantly. Through an understanding of the first noble truth, that is the truth of suffering all the other facets are dependent. Through this dependency the relationship becomes clear. It will be shown that through ignorance and delusion in relation to suffering, the five aggregates of clinging and attachment bring about the 12-linked causal chain of dependent origination, which keeps us on the samsaric cycle of births and deaths. Karmic action brought about through the five aggregates of clinging perpetuates the cycle in everyday life and it is through the practise of the noble eightfold path that the cessation of suffering is brought about. The five aggregates of clinging are defined and their relationship to dependent origination is examined. The noble eightfold path and its relationship to meditation, mindfulness and sati brings to the fore the practical aspects of the philosophy. Buddha gave his initial sermon in a deer park in Benares called Sarnath in 528 B.C. (Verdu, 1985) after he had reached enlightenment by sitting under the Bodhi tree in meditation. This Sermon resides within the Dhamma-Cakkappavattana sutta (S.N., V,pp 420 ff, as cited in Brandon, 1970). Within the first sermon that he gave to his fellow five

S4158478

RELN 7301

page 2

practitioners of asceticism that he had practised with previously, he proposed the middle way for achieving enlightenment, that is not engaging in the extreme of indulging in ones desires nor the opposite extreme of ascetic practises based in self-affliction. This middle way brought to light the four noble truths and the noble eightfold path leading to nirvana, the cessation of suffering leading to peace. Two different types of nirvana are presented in the early discourses they are nirvana with a remainder of clinging and nirvana without a remainder of clinging. The removal of greed, anger and delusion is nirvana with a remainder of clinging and therefore nirvana without a remainder of clinging is related to the five aggregates (Hwang, 2006). The five aggregates or skandhas as mentioned in early Buddhist philosophy are raised numerous times within the literature. They are described alongside nirvana as a remainder of clinging, that without them complete nirvana can be achieved. They are mentioned within the first noble truth as a cause of suffering and are a part of the 12 links of dependent origination. They are also mentioned alongside the three inherent marks of existence that is impermanence, suffering and non-self. The five aggregates or skandhas produce suffering through craving and attachment and clinging to that attachment. Verdu (1985, pp. 20), describes them as "conditioned factors or coefficients of individual consciousness" they are representative of clusters of dharmas. A dharma is defined by Brandon (1972) in a number of different ways and it is also utilised within the doctrines. It has many interpretations. It can relate to phenomena, doctrine, conditions, universal laws and existential "atoms". The dharmas are grouped into the five skandhas of materiality, sensation and feeling, perception and form, karmic volition and 'consciousness' where the previous four skandhas are experienced (Verdu, 1985). Anderson (1999) presents the skandhas as related to a permanent self or I and the associated clinging to it. An understanding of the impermanence of the self or I is realised through penetrating the four noble truths and dependent origination, it is this

S4158478

RELN 7301

page 3

realisation that brings the cessation of suffering. Buddhaghosa (1991) likens the four noble truths to illness where the truth of suffering is a disease, where the cause of the disease is the origin of suffering, the cure for the disease is the truth of the cessation of suffering and the medicine is the path to the cessation of suffering. The four noble truths in sanskrit are firstly, duhkha, which is interpreted as the truth of suffering, secondly, samudaya, which is the truth about the origin of suffering, thirdly, nirodha, which is the truth related to the cessation of suffering and fourthly, marga, which is the truth about the path towards the cessation of suffering (Verdu, 1985). Within the discourses of Sariputta, one of the Buddha's immediate disciples, a simile is utilised to explain the four noble truths, "just as the elephant's footprint can contain the footprints of all other animals, so the four noble truths comprise everything wholesome" (Thera & Hecker, 1997. pp. 40). He goes on to explain the first noble truth, the truth of suffering and its' relationship to the five aggregates of clinging which are dependently arisen, it is from here that he begins a sermon on dependent origination and causal relations. In order to appreciate the relationship between dependent origination and the four noble truths an understanding of the first noble truth, the truth of suffering needs to be discussed. This understanding of the truth of suffering creates the understanding necessary for the second noble truth the origin of suffering and its relationship to the unsatisfactory nature of conditioned existence or dukkha, leading to the doctrine of dependent origination and conditioned relations. The unsatisfactory nature of existence or dukkha in pali can only be understood in the light of Samsara. Samsara is defined as the cycle of transmigration, of births and deaths, for all sentient beings, over many lifetimes. It is believed that only in human form can the cycle of samsara be transcended to reach nirvana (Brandon, 1972) that is, transcended via the penetration of the four noble truths. Buddhaghosa (1991) presents a number of associated elements to the true nature of suffering. Birth, ageing, death, sorrow, lamentation, pain, grief,

S4158478

RELN 7301

page 4

despair, association with the unloved, separation from the loved and not to get what one wants and the five aggregates as objects of clinging that is material form, feelings, perceptions, volitional formations and consciousness (Thera & Hecker, 1997). Within each of these elements an understanding of suffering demonstrates a clearer and deeper understanding of dependent origination and the four noble truths. The suffering of birth is related to the appearance of the aggregates and formations, weathering the storm of gestation and parturition, the suffering of becoming. There are different types of suffering related to mental and bodily pain, intrinsic suffering is related to mental and bodily painful feelings, the suffering of change is related to bodily pleasant feelings, pain arises as they pass, there is direct and indirect suffering and exposed and concealed suffering where the individual suffering is not observable extrinsically for example lamentation (Buddhaghosa, 1991). Once there is an understanding of the first noble truth the truth of suffering the second noble truth the truth of the origin or cause of suffering needs to be penetrated. The origin and cause of suffering resides within the doctrine of dependent origination and conditional relations. Bucknell (1999) presents the doctrine of dependent origination or paticca-samuppada as the truth to the origin of suffering, the second noble truth. It is a chain of 12 links or nidanas of causal relationships that originates in ignorance. One cycle of 12 links of dependent origination is equal to one round of births and deaths of samsara. Conditional relations or pattana are related to the forces between cause and effect or conditions that bring them into being (Narada, 1969). In order to clarify conditional relations a number of points need to be briefly mentioned. A condition is defined as the root or base that precedes a cause. A conditioning state must be present before an effect can arise. A conditioned state is an effect that has been brought about by a cause. If states are related they may arise also in relationship or remain if they have already arisen and a related state arises. The forces underlying conditions are inherent within those conditions and will always bring them about for example,

S4158478

RELN 7301

page 5

the force of greed, will always bring about the associated conditions of greed, however states can have many conditioning forces (Narada, 1969). Within the Buddhist discourses there is some disagreement as to what conditions bring about which states but generally they are similar in nature. Ignorance or avijja is the first link in the causal chain to enlightenment and is also known as delusion. It also belongs within the triple fire of greed, anger and delusion, the release from which brings about the condition of nirvana with a remainder of clinging, that is, the five aggregates. The condition of ignorance gives rise to mental formations or samskaras (chitkara, 1999). It is presented by verdu (1985) within early Buddhist philosophy as the underlying cause to becoming as it is the base condition or root to all other conditions, therefore it is the first link in the chain of causal conditioning. It is also represented symbolically as a blind man by Chitkara (1999) showing the inability to see the truth. The second link in the causal chain is mental formations or mental constituents and has been described as karmic potentials by Verdu (1985). This would be in line with Shulman's (2007) work where the paticca-sammupada is considered as karmic mental conditioning. Karma is utilised in a number of different ways within the Buddhist literature also, it is used to define universal cause and effect relationships, and therefore projected future lives and what they will consist of. It is used in relation to volitional actions and deeds as in the five aggregates of clinging. Unwholesome karma is brought about by the triple fire of greed anger and delusion, whilst wholesome karma is brought about by the opposite volitions or intentions (Brandon, 1972). All that is wholesome resides within the four noble truths. The second link is represented symbolically as a potter utilising his raw materials to create something anew (Chitkara, 1999). The condition of mental formations causes consciousness to arise. The third link in the causal chain is consciousness or vijnana and is represented symbolically by a monkey who is difficult to control, highlighting the restless nature of the

S4158478

RELN 7301

page 6

conditioning that has arisen due to previous karmas (Chitkara, 1999). The condition of consciousness brings name and form. The fourth link in the causal chain is name and form or namarupa and is represented symbolically as three men in a boat where the body is the boat, the three men karmic inheritance (Chitkara, 1999). The permanence of self or I, the atman, comes into being in association with locations, names and denominations. Because one acts with body, speech and mind Garfield (1995) likens this link to being born, residing within the womb and coming into existence. The condition of name and form brings the six sense organs. The fifth link in the causal chain is the six sense organs or sadayatana, these are represented symbolically by a house with doors and windows representing the openings for sense impressions (Chitkara, 1999). The condition of the six sense organs brings contact. The sixth link in the causal chain is contact or sparsa, this is represented symbolically as lovers denoting the meeting of senses and the external world of experience (Chitkara, 1999). Verdu (1985) describes contact as birthing from the womb, bringing into existence the six senses from the previous condition and their associated karmic latencies. Three conditions are necessary for contact firstly, the sense organ, secondly, the object and finally the cognition that has arisen due to the sense object (Garfield, 1995). The condition of contact brings feelings. The seventh link in the causal chain are feelings or vendana, these are represented symbolically as an arrow piercing a man's eye. He is blinded by the feelings aroused by the senses and therefore is lead into craving and desire (Chitkara, 1999). The conditions surrounding feelings states fall into three categories these are pleasant feelings, unpleasant feelings and neutral feelings, dependent on the feeling state arises volitional karmic intentions (Narada, 1969). The condition of feelings brings craving. The eighth link in the causal chain is craving or trsna and it is represented symbolically as a drunken man (Chitkara, 1999). The acceptance of that which is attractive and the rejection of that which is repulsive and the

S4158478

RELN 7301

page 7

associated germinating will manifests in the external world an individual's karmic intention. The condition of craving brings clinging and grasping. The ninth link in the causal chain is clinging, grasping and attachment or upadana (Verdu, 1985); this is represented symbolically as a monkey hanging onto a fruit-bearing tree (Chitkara, 1999). The monkey once again symbolising the mind with its' desires and inherited karmas constantly looking to satisfy it's cravings. The condition of clinging and grasping brings birth. The tenth link in the causal chain is coming into being or karmabava (Verdu, 1985); this is represented symbolically as a woman in gestation (Chitkara, 1999). According to Verdu (1985) this is the stage where karma is performed and in that performance more karma is produced. The condition of becoming brings birth. The eleventh link in the causal chain is birth or jati (Verdu, 1985), he goes on to explain birth, not just physically but also metaphysically as the beginning of endless cycles of samsara, unless the third noble truth is penetrated and the fourth noble truth practised. The condition of birth brings about ageing and death. The twelfth link in the causal chain is ageing and death or jara-marana, upon the ending of this life time the accumulated karmas are ready to be propelled onto future existences until a point in time exists where eternal nirvana is experienced. A number of relationships between dependent origination and the four noble truths have been highlighted those of suffering and the significance of understanding the relationship between the truth of suffering and the truth to the origin of suffering. Once the truth to the origin of suffering is penetrated and individual can then move on to the third noble truth which is the truth to the cessation of suffering, that is, it originates with ignorance in relation to the nature of suffering, that it is impermanent and has no self nature and presents itself in the five aggregates of clinging. Bucknell (1999) believes the third noble truth to be revealed by reversing the causal chain from old age and death back to ignorance, once the understanding of suffering and where it comes from is realised the individual can follow the path to the cessation of suffering

S4158478

RELN 7301

page 8

that is the fourth noble truth. Anderson (1999. pp.97) shows that in different doctrines the third noble truth can also be understood by understanding the five aggregates of clinging as expounded by Sariputta within the mahahatthipadopama-sutta "the blessed one has said this: Whoever sees dependent arising sees dhamma, whoever sees dhamma sees dependent arising. And the limbs of dependent arising are these five aggregates of clinging", highlighting the relationship between dependent origination and the four noble truths as the five aggregates of clinging which lead to nirvana. Another relationship between dependent origination and the four noble truths is within the development of right view, this development of right view also extinguishes the origin of suffering and can be seen within the third noble truth the truth of the cessation of suffering. Realisation of the nature of emptiness through understanding conditioned phenomenon utilising paticca sammupada brings the individual to the understanding that there is no separate independent self. This realisation of emptiness brings with it the realisation of impermanence of all phenomena. This realisation that all dharmas are marked with emptiness brings about the cessation of suffering. This right view to be attained is an understanding of dhamma, which is the truth of suffering, the truth of the origin of suffering, the truth of the cessation of suffering and the truth of the way to the cessation of suffering, this teaching resides within the Sammaditthi-sutta (Anderson, 1997). The right view resides within the noble eightfold path also and contains dependent origination and the three marks of existence, which are all formations, are impermanent or anicca that they are subject to suffering or dukkha and no selfness or anatman that is egolessness (Verdu, 1985). The fourth noble truth, the truth of the way to the cessation of suffering, is the noble eightfold path. The noble eightfold path has eight factors or views. These factors are not a step-bystep process for reaching liberation, rather they are ontological like the preceding understandings within Buddhism (Bodhi, 2000). The eight factors are right view, right

S4158478

RELN 7301

page 9

intention, right speech, right livelihood, right mindfulness, right concentration, right action and right perseverance (Sheng-yen, 2000). The relationship between dependent origination and the fourth noble truth resides within the understanding that has been gained through the penetration of the second noble truth, paticca sammupada. It is this unfolding understanding that the path is in place for. There are three divisions within the noble eightfold path they are moral discipline, concentration and wisdom; the division of moral discipline contains right action, right speech and right livelihood; the division of concentration contains right effort, right mindfulness and right concentration; the division of wisdom contains right view and right intention (Bodhi, 2000). The practise of right view is considered to be another relationship between paticcasamuppada and the four noble truths. Anderson (1999) presents the Sammaditthi-sutta and the Anguttara-nikaya where the outcome of right view is for seeing the dhamma, this is in the manner of applying the understanding of the four noble truths within each of the 12 causal links of dependent origination for example knowing the condition, knowing why it is arising, realising there is a way to end its' arising, knowing the way to end its' arising, this right view underlies the development of faith, however it requires more than right view to achieve liberation from suffering (Sheng-yen, 2000). There needs to be the practise of the fourth noble truth, the eightfold path. The second factor is right intention, which leads to right action and is motivated by right view. Right intention includes renunciation, harmlessness and good will. The third factor right speech includes, speaking the truth, not speaking in a divisive fashion, not gossiping and engaging in idle chatter. The fourth factor right action includes not stealing, killing, taking intoxicants, or engaging in sexual misconduct these actions are related to the karmic action within the paticcasamuppada. The fifth factor right livelihood includes not deceiving others, cheating others, scheming, profiting and exploiting others through our daily employment. The sixth factor right effort includes the level of exertion we apply to our

S4158478

RELN 7301

page 10

efforts. The seventh factor right mindfulness is like a technique developed through practise and right effort. It is keeping the mind focused and aware on the present moment, the qualities associated with mindfulness are serenity, insight, contemplation, clarity and it is developed through meditation on the four foundations (Bodhi, 2000). The four foundations are the body, feelings, mind and dhamma or objects of mind (Nhat Hanh, 1990). The eighth factor of concentration is in relationship to right effort and right mindfulness because the presence of it within all states of mind can be worked with instrumentally (Bodhi, 2000). In order to complete the overview of the noble eightfold path and highlight its' relationship within the four noble truths and dependent origination the actual practise of meditation based on the expatiation within the mahasatipatthana sutta will be proffered. Satipatthana or the development of mindfulness is a part of the presence of sati. Analyo (2003) acquaints sati with a number of different aspects of practise like memory, the awakening factors, mindfulness, powers of mind and awareness within the present moment. The presence of this right mindfulness is necessary to all the other factors within the noble eightfold path. Sati is related to right effort during sense restraint and it is insulating against the rising of unwholesome phenomena and lays a foundation for later stages of mind, development and practise. Right mindfulness is brought about due to diligence, clear knowing, and a mind free from desires that is focused on the four foundations. Greed, anger and delusion as the base of ignorance can be overcome with the practise of mindfulness. Mindfulness is the practise of the noble eightfold path as volitional formations are related to the notion of Kamma. Kamma is intention. The first link in the 12 causal chain of dependent origination is ignorance, which is the base root to all other conditional relations. This ignorance is also known as delusion and the extinguishing of this brings nirvana with a remainder of clinging. This clinging is associated with the five aggregates of materiality, sensation, feeling, perception and form, karmic

S4158478

RELN 7301

page 11

volition and consciousness via a belief in a permanent self or I and the attachment to it. Through the penetration of the four noble truths which are firstly the truth of suffering, secondly the truth of the origin of suffering, thirdly the truth to the cessation of suffering and fourthly the truth of the path to the cessation of suffering and the doctrine of dependent origination an understanding of the impermanent, unsatisfactory nature of existence or dukkha is realised. The conditional nature of all phenomena is explained within the paticcasamuppada. The four noble truths are utilised within the 12 links of dependent origination as an understanding of the arising and a way to the cessation of arising of each link (Anderson, 1999). Karma is related to cause and effect relationships and is tied into volitional actions and intentions. Wholesome or unwholesome karma is produced via the actions of body, speech and mind as they make contact with the external world of experience and generate craving and desire. The truth to the cessation of suffering is that it is rooted in ignorance, is impermanent and has no self-nature. Once the realisation of the third noble truth is penetrated the path to the cessation of suffering can be followed. The noble eightfold path which fosters the development of wisdom, moral discipline and concentration focusing on body speech and mind brings to the present moment the awareness of the five aggregates of clinging in the arising of unwholesome states of mind, therefore the relationship between the four noble truths and dependent origination are the five aggregates of clinging.

S4158478

RELN 7301

page 12

References Analayo. (2003). Satipatthana: The Direct Path to Realization. Birmingham: Windhorse Publications. Anderson, C. S. (1999). Pain and its Ending, The Four Noble Truths in the Theravada Buddhist Canon. Great Britain: TJ International. Bodhi, B. (2000). The Noble Eightfold Path: Way to the End of Suffering. Seattle: Buddhist Publication Society. Brandon, S. G. F. (1972). A Dictionary of Comparative Religion. United States of America: Charles Scribner's Sons. Bucknell, R. S. (1999). Conditioned arising evolves: Variation and change in textural accounts of the paticca-samuppada doctrine. Journal of the International Association of Buddhist Studies, 22(2), 311-342.

S4158478

RELN 7301

page 13

Buddhaghosa, B. (1991). The Path of Purification. 5th ed. Sri Lanka: Buddhist Publication Society. Chitkara, M. G. (1999). Encyclopaedia of Buddhism: A World of Faith Buddhist Nirvana (With Text of Nagarjuniyam Madkyamakshastram). Vol. 5. New Delhi: A.P.H. Publishing corporation. Collins, S. (1982). Selfless Persons, Imagery and Thought in Theravada Buddhism. Great Britain: Cambridge University Press. Garfield, J. L. (1995). The Fundamental Wisdom of the Middle Way: Nargarjuna's Mulamadhyamakakarika. New York: Oxford University Press. Narada, U. (1969). Conditional Relations. Hertford: Stephen Austin and Sons, Ltd. Nhat Hanh, T. (1990). Transformation & Healing: The Sutra on the Four Establishments of Mindfulness. California: Parallax Press. Sheng-yen. (2000). Setting in Motion the Dharma Wheel: Talks on the Four Noble Truths of Buddhism. New York: Dharma Drum Publications. Shulman, E. (2007). Early meanings of dependent-origination. Journal of Indian Philosophy, 36(2), 297-317. Verdu, A. (1985). Early Buddhist Philosophy in the Light of the Four Noble Truths. New Delhi: Shri Jainendra Press. Thera, N. & Hecker, H. (1997). Great Disciples of the Buddha, Their Lives, Their Works, Their Legacy. Boston: Wisdom Publications. Prebish, C. S. & Keown, D. (2006). Introducing Buddhism. New York: Routledge.