Buddhist law of conditioned co-genesis

Nalluruwe Ranjit Fernando

Continued from 25.10.2009 (Link)

Reproduction of food

In order to reap a good harvest, there are several conditions or factors which have to be essentially fulfilled. The seeds should be good “fertile” seeds. The soil has to be suitably prepared. Water, sunlight and fertiliser have to be supplied in correct proportions. When all these conditions are appropriately fulfilled, invariably the result would be a good harvest. On the other hand, if these conditions are absent or deficient, the result would be different.

Reproduction of fire

One of the earliest technologies of man is the method of igniting fire. By the rubbing together of two dry wooden sticks, sparks are produced and a fire could be ignited. The Buddha pointed out that as long as the two sticks continue to be rubbed, sparks and fire will emanate and the moment you stop the rubbing, the process ceases. According to the Brahamin ideology prevalent at the time, fire was a god. Chief male householder was given the exclusive authority to control the fire in the hearth in every home. The Buddha’s explanations exploded these myths that fire was a god and the male dominance over fire was a bogus precept.

Human reproduction

Human reproduction is also an example of the Law of Conditioned Co-genesis. The Buddha listed the conditions or pre-requisites for a human birth to take place. 1. A male and a female must unite. 2. They should have sexual intercourse. 3. The woman should be in her fertile period. 4. Conception must take place. i.e. the spermatoza must penetrate the ovum, completing the conception. If these conditions are not fulfilled, no birth is possible. The Buddha explained that scarifies, vows, gifts, etc. to gods will not produce anything.

Another Brahmana myth exploded with this lesson on biology given by the Buddha about human gestation. It was believed by the Brahmanas that, they are born out of the mouth of Maha Brahma. Lord Buddha pointed out that Brahamana children are born through the vulva of Brahamin women (Yoni Jato) when the above conditions are fulfilled and not otherwise; nor were children born through anyone’s mouth.

Buddhist scriptures also indicate that social structures are conditioned and produced by social praxis, in terms of the Law of Conditioned co-genesis.

The Agganna Sutra, describes step by step, the social transformations that took place, when conditions changed and how cultural changes took place as conditions changed. It is a fascinating exposition of social transformations from the beginnings to the Buddha’s time.

The Buddha also stressed the need to observe precepts in the conduct of social affairs to prevent the decline of society.

Lord Buddha preached to the Vajjins, who had a small but resplendent Republic, that as long as they follow 7 precepts, named Sapta Apirihana Dharma, their Kingdom will never disintegrate or decline. The Vajjins faithfully followed these precepts for a long time and enjoyed autonomous status, but with the passage of time, these precepts were neglected. Conquerors invaded and destroyed their Kingdom. It is stated in the Scriptures that the Buddha witnessed the over-running of the Vajjin Kingdom with great sadness, but he had no power to intervene as the invariable law operated and the Vajjins had to pay the Karmic price for their folly.

In this context, it will be useful to mention what these 7 precepts, Sapta Apirihana Dharma are:

1. The rulers must meet often. 2. They must assemble unitedly, deliberate unitedly and disperse unitedly. 3. They must abide by the enacted rules, and traditional rules and precepts will have to be observed. 4. Elders should be honoured, assisted and their advice should be considered. 5. The Abduction of women and female children should not be permitted. 6. All places of worship should be developed and safeguarded. 7. All priests, monks and holy men should be permitted to move freely and should be assisted and protected.

Conservation

The obvious inference from this Vajjin episode is that when certain conditions are observed, society reaps the benefit of conservation and development, and where certain other conditions are observed, the decline and fall takes place.

In addition to this, the Buddha has pointed out that society is controlled, directed and operated by 4 categories of people. They are Rulers, Parents, Teachers and Priests. These are fully responsible for the conditions that come into being and prevail in any society. In this context, it is improper to blame the people, for the conditions that prevail.

On deeper examination of this explanation one finds that each of these categories give the primary, basic leadership to the persons in society, in their own sphere of activity. If this leadership is given in terms of the morality outlined by the Buddha, progress is assured. But if this leadership is based on Loba, Dosa and Moha, craving, hatred and delusion, the result obviously, would be degeneration, ending in disaster.

World history shows that the unsatisfactory situation in societies cannot be fully overcome by any political ideology or any economic ideology. Human beings have not seen their “winter of discontent,” through any of these. The most brilliant apostle of such ideology, Karl Marx, is now recognised as a failure.

Lord Buddha never professed any political programme nor directed his energies towards social reforms. His concentrated aim was to liberate individuals from the bondage of sorrow. But this obiter dicta (other sayings) show the way, and the means to overcome social evils, applying the universal principle of the Law of Conditioned Co-genesis.

Moral vanguard

Lord Buddha emphasised that the conditions faced by human beings in society have not been created by any god. It is neither blind fate nor chance happenings that have created these conditions. Human beings, on their own, had created the conditions historically. Therefore, they could act together on some humane and equitable basis to transform society towards the better. The need of the present, is not a political vanguard or economic vanguard to achieve these objectives. The need is for a moral vanguard. In the Sri Lankan context, the moral regeneration of rulers, parents, teachers and priests should be on the top of the agenda, to overcome the degeneration, which is omnipresent in every sphere of society.

Thus, Lord Buddha has pointed out that the Law of Conditioned Co-genesis, covers all activities in the world and is a universal law. In explanation, he stated that whether the Buddha’s come into being or not, this law remains eternal. To learn and be convinced of this law, enables a person to eliminate personal sorrow but also eliminate the evils in society and the way to achieve them is spelt out in the teaching.

The Buddha summarised the basis of this doctrine to a simple four line stanza:

When this is, this is (imasmim sati, idam hoti)
This arising, this arises
(imassuppada, idam uppajjati)
Where this is not, this is not
(imasmim asati, idam na hoti)
This not arising, this does not arise (imassa nirodha, idam nirujjati)

(Concluded)