The document discusses the Buddhist concept of dependent origination and how to properly understand it. It explains that all phenomena arise from a network of interdependent causes and conditions, rather than having single, independent causes. No phenomenon has inherent existence on its own. All things exist in relation to other things in a constantly changing, interconnected web. The emptiness of inherent existence is both the cause and result of this dependent nature of phenomena. Understanding dependent origination and emptiness is key to overcoming ignorance and achieving freedom from samsara.

1. How to look at the mechanism of Dependent Origination correctly?
In Buddhism, the introduction of the cardinal doctrine of Dependent Origination is
imperative for one to understand well on the principle of emptiness that influences
the continuing and repeating cycle of rising and falling of all things in the
dependent nature (also known as the vicious cycle of samsāra). Thus far, it has
always been shown forth in a rather simplistic causal linkage and this has fueled
for additional confusion among novices who are literally unacquainted with the
system.
Firstly, one needs to make out a correct understanding on the mechanism of
Dependent Origination in order to get hold of the proper perspective from the
beginning stage. In Buddhism, the Dependent Origination is literally a principle of
interdependent causation. Right now, the key argument here is the prefix ‘inter-’.
In other words, it is not appropriate for one to emphasise excessively on the word
‘dependence’ as against with ‘inter-dependence’. Let us ponder at the cycle of
dependent origination shown as below: -
Balance leads to stability. Stability leads to aggregation. Aggregation leads to
agitation. Agitation leads to information. Information leads to knowledge.
Knowledge leads to representation. Representation leads to memory. Memory
leads to compulsion. Compulsion leads to ignorance. Ignorance leads to blindness.
Blindness leads to disorientation. Disorientation leads to confusion. Confusion
leads to irrationality. Irrationality leads to impulse. Impulse leads to sparkling.
Sparkling leads to inkling. Inkling leads to volition. Volition leads to awareness.
Awareness leads to consciousness. Consciousness leads to manas. Manas leads
to mind and body. Mind and body lead to sensation. Sensation leads to six sense
bases. Six sense bases lead to conductivity. Conductivity leads to contact.
Contact leads to stimulation. Stimulation leads to feeling. Feeling leads to
experience. Experience leads to craving. Craving leads to grasping. Grasping
leads to clinging. Clinging leads to unsettling. Unsettling leads to becoming.
Becoming leads to creation. Creation leads to birth. Birth leads to energising.
Energising leads to mobility. Mobility leads to hauling. Hauling leads to aging.
Aging leads to draining. Draining leads to death. Death leads to fragility. Fragility
leads to segregation. Segregation leads to diffusion. Diffusion leads to imbalance.
Imbalance leads to adjustment. Adjustment leads to alignment. Alignment leads to
new balance.
For general understanding, Buddhism basically touches on the scenario of cause
and condition more than the case of cause and effect. Frankly speaking, all
phenomenal existences are products of the proper combination of causes and

2. conditions. Each of the causes would need other causes to be present together
with their respective conditions. Just like for a new house to exist (as the result),
we need bricks, cement, wood, iron rods, roof tiles, plastic pipes and other
materials. The construction can only be completed when one has all the essential
materials (as the causes) and all the prerequisites are met (as the conditions),
such as the skillfulness of the workers, the time allocation, etc. The wood needs
the forest, the sunshine, the rain, etc. The workers need their parents, their
meals, their clothing, their shelters, etc.
If we were to observe these scenarios in its entirety, we could realise that
everything in the cosmos attributed to the existence of the new house; without it,
the new house would be impossible. The clear fact here is that one cause is never
enough to bring about an effect. A cause must, at the same time, be an effect,
and every effect must also be the cause of something else.
The principle-in-effect: -
Cause 1 conjures up Effect 1,
Effect 1 conjures up Cause 1-1,
Cause 1-1 conjures up Effect 1-1,
Effect 1-1 conjures up Cause 1-1-1,
.., etc.
Therefore, cause and effect are simply two aspects of the same thing i.e. both of it
are inter-be. The only difference between these two aspects is the time of event.
In other words, cause and effect are inter-changing, inter-relating and inter-waving
with one another. This is the modus operandi of the conventional reality i.e. not
in-linear but in interdependence, inter-woven and inter-relation since the dawn of
time in a very comprehensive and complicated network of existence. On this
pretext, the coordination of Dependent Origination cannot be referred
independently in a linear point of reference and therefore, no first cause, no first
effect can be found within the dependent nature. Instead, there is only inter-
dependent co-arising of all things or matters.
As a conclusion, we could mention that everything is a matrix of everything in the
dependent nature. But the dependent nature per se is an inherent existence that
is uncaused, indestructible and eternal. The main reason for the arising of duality
or multiplicity in the dependent nature is due to the mind. But, why is there mind
arising in the dependent nature? It is because there are elements of energy. Why
are there elements of energy in the dependent nature? It is because there is
emptiness. Why is there emptiness in the dependent nature? It is because there

3. is emptiness of emptiness. In other words, the emptiness of phenomena is both
the cause and consequence of the dependent nature of phenomena.
For example, let us place a solid ball in front for you to gaze at it effortlessly: -
If you were to zoom in the analysis of a solid ball by looking into the contents and
then its basic matters i.e. atoms, you could realise that the ultimate result would
yield to the absence of things (no things). This is because in a real sense there is
no core essence within it except for the basic elements (energy, matter and
space) that orientate and evolve constantly under the influence of the external
conditions. In other words, one could mention that the form entity has a delusive
nature i.e. it is an appearance, though not illusive, but devoid of inherent existence
and constantly varies under the influence of conditional phenomena.
On the other hand, if you were to zoom out the analysis of a solid ball by receding
into a long shot distance indefinitely, the solid ball would appear to be shrinking
into a tiniest size and you could realise that the ultimate result would yield to the
absence of things (no things). In other words, the broader the perspective that
one engages in, the lesser the multiplicity of things would appear to be. For
example, the viewing of the earth from far and near would yield a different result to
the observer’s perception altogether.
Emptiness  Microscopic analysis (samatha)  MIND  Macroscopic analysis
(vipassanā)  Emptiness
From the above analysis, we could conclude that the emptiness of phenomena is
both the cause and consequence of the dependent nature of phenomena. It is the
inherent quality of existence and is considered the ultimate truth because it
inherently exists exactly as it is perceived when it is perceived directly by an
enlightened mind. And discovering the ultimate truth is the key to overcoming the
ignorant state of mind. Transcending the mind via meditation would allow the
dilution of one’s personal ego under the light of pure awareness and subsequently,
it would give rise to the original source connection – the emptiness of all things.
And the emptiness of inherent existence of the mind is called the Buddha nature.

4. ‘Life itself is prison,
The instincts are prisons,
The senses are prisons,
Superstition is prison,
Sacred institutions are prisons,
Teachers are prisons,
Holy things are prisons,
Goodness is prison,
Views are prisons,
Purity is the highest prison,
Voidness is not prison,
Freedom is salvation from prison.’
～ Buddhadāsa ～