Thursday, 31 March 2011

Concept of AdhiccasamuppaNNavAda (The Theory That Believe No in Any Form of Dependent Origination) in Buddha’s Time


Another name for this theory is åhetuppaccayavAda. According to their theory, everything takes place without a prior reason or cause. Any thing we experience is spontaneously generated. The opposite theory to them was the determination (pubbekatahetuvAda). If this theory is to be true we can not pre-decide any thing. We also can hope for results of any humanly operated project for everything taken place spontaneously. In the Titthayatanasutta of AN, the Buddhism rejects this theory on the following ground. 
åhetuM kho pana bhikkhave sArato pacchA gacchataM na hoti chando vA vAyAmo vA idaM vA karaNiyaM idaM vA akaraGiyanti. Iti karaNIyamAne kho pana staccato thetato anupalabbhiyamAne muTThassatInaM anArakkhAnaM viharataM, na hoti paccattaM sahadhammiko samaNavAdo
=O monks! Non-cause is taken as meaningful and followed; there is no a will or an effort as this is to be done and this are not to be done. When what is not to be done and what is to be done is considered firmly thus the living become confused and unprotected. There will not be individual practice that is not religious.
The Buddha made this conclusion so when there is acceptation of casual theory ethics become meaningless, that leads to neglect the religious practice. Therefore, this is a meaningless way of thinking. Some of them non-cause theory were generated depending on jhanic attainment. Some recluses see rebirths of other beings with pubbenivAsanussatiJAna. When they observe beings coming from arUpa world in the previous life, they observe norms anybody forms of those beings. Therefore they decided these beings must be born spontaneously. They say the following.
ådhiccasamuppaNNo attA ca loko ca, taM kissa hetu? ahaM hi pubbe nAhosiM, somhi etarahi vA ahutvA santattAya pariNato

=The soul and world is without cause. What is the reason for that? Before I was not, that I without being before now come to life.
This conclusion gives uncaused spontaneous interpretations to the origin of life. Buddhism seeing the reality of life through depending origination rejects this view as a wrong view. 

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