Theravada Abhidhamma 2007 UK

The different between theory of Dependent Origination

(Paticcasammuppada)
and theory of Relations (Paccayakaranaya )
In the early Buddhist discourses we find the Dependent Origination which is considered as
the most essential. The Law of Dependent Origination is one of the most profound teachings of
the Buddha. The Buddha has often expressed his experiences of Enlightenment in one of two
ways, either in the way of having understood the Four Noble Truths or in term of having
understood the nature of dependent origination. The fundamental principle at work in dependent
origination is the cause and effect. All these phenomena arise dependent upon a number of causal
factors and they are called the principle of dependent origination.
This doctrine of Paticcasamuppada, explains why we are still going round in Samsara
and clarified the problem of suffering and how can be free from this suffering. According to
Theravada Buddhism the formula of dependent origination explains the cause and effect as
follows;
When this is present that comes to be,
From the arising of this that arises
When this is absent that does not come to be,
On the cessation of this that ceases.
According to this formula of dependent origination of method and material element of the
world of experience can be seen. The material element is Rupa, and the mental elements are
Vedana, Sanna, Sanghara and Vinnana. All these mental and material elements never exist
independently. They are always in a constant flush in accordance with the law of dependent
origination. Relativity is observed with regard to cause and effect. Therefore this formula explains
the synthetic function of mental and material elements.
In the dependent origination we find (12) factors. They are: 1. avjja (ignorance) 2.
sankhara (disposition) 3. vinnana (consciousness) etc. The twelve-fold formula of dependent
origination explains the origin and the destruction of suffering which arise mainly due to birth,
decay, and death. It begins with ignorance avijja and ending in birth, decay and death. It, in one
way, explains how suffering originates.
As the result of this, in order to explain the ways of relationship more, in the latter date,
this Paccayakaranaya - the theory of causal relations (Pathana) is developed in the Abhidhamma.
The twenty-four kinds of such relations operate in the continuing process of mental and material
elements of existence. They are listed as Hetupaccayo (root condition), Arammanapaccayo (object
condition), and Adhipatipaccayo (predominate condition) and so on.
In order to properly comprehend on conditional relations, it is essential to understand the
three factors involved in any particular relation: 1. the conditioning states (Paccayadhamma), 2.
the conditionally arisen states (Paccayuppannadhamma) and 3. the conditioning force of the
condition (Paccayasatti). The theory of relations represents the method of synthesis in early
Buddhism, and it is a development of the theory of dependent origination. This points out the
various causes and effects, applicable to the arising of suffering and its cessation. That explains
the various relations that exist among those causes and effects.
In short, we can find the main different between Paticcasammuppada and
Paccayakaranaya as follows; Paticcasammuppada presents the things, which are causally
condition or as causes and conditions because all these factors are relevant to sufferings.
Paccayakaranaya presents not causally conditions but explains the ways or factors among causes
and conditions that bring about various kinds of relationship.
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