Theories of causation of Buddhism and Nyaya

Both Buddhism and Nyaya, which is a school of classical Indian philosophy, provide their own theories of causation.

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Let’s explore the perspectives of each tradition:

Buddhism:

1. Pratitya-samutpada (Dependent Origination):

• Key Principle: Central to Buddhist causation is the concept of dependent origination. According to this theory, all phenomena arise in dependence on other phenomena. Nothing exists independently or inherently.
• Twelve Links: The process of dependent origination is often presented as a chain of twelve links (nidanas), each link causing the subsequent one. These links include ignorance, volitional activities, consciousness, name and form, the six sense bases, contact, feeling, craving, clinging, becoming, birth, and aging and death.
• Cyclical Nature: Dependent origination describes the cycle of birth, death, and rebirth (samsara) and emphasizes the interdependence and impermanence of all phenomena.

2. Anatta (No-Self):

• Key Principle: The doctrine of Anatta asserts that there is no permanent, unchanging self or soul (atman). Therefore, causation in Buddhism is understood in the context of the ever-changing, impermanent nature of phenomena.
• Interconnectedness: The absence of a permanent self is closely tied to the idea of interconnectedness, where all things are interdependent and lack inherent existence.

Nyaya:

1. Satkaryavada (Theory of Existence of Effect):

• Key Principle: Nyaya subscribes to the theory of satkaryavada, which posits that the effect preexists in the cause in a potential form. This means that the effect is not entirely new but is a transformation or manifestation of the cause.
• Four Causes: Nyaya recognizes four types of causation: material cause (upadana), efficient cause (nimitta), formal cause (svarupa), and the ultimate cause (parinamavada).

2. Parinamavada (Theory of Transformation):

• Key Principle: According to parinamavada, the effect is a real transformation of the cause. The cause undergoes a real change to become the effect. This aligns with the Nyaya view that the effect is potentially present in the cause.
• Example: An example often given is the transformation of milk into curd. The curd is seen as a real transformation of the milk, and the milk’s essential nature changes in the process.

3. Asatkaryavada (Theory of Non-existence of Effect):

• Minority View: While satkaryavada and parinamavada are more widely accepted in Nyaya, there is a minority view called asatkaryavada. This theory posits that the effect is entirely non-existent in the cause, and its appearance is due to an illusion (maya).

A Comparative Perspective:

• Common Ground: Both Buddhism and Nyaya recognize the impermanence of phenomena and reject the notion of an eternal, unchanging self. Causation, for both, is intimately tied to the dynamic and interconnected nature of the world.
• Differences: While Buddhism emphasizes the cyclic nature of causation and the absence of a permanent self, Nyaya provides a more detailed analysis of causation, including the recognition of different types of causes and the idea that the effect preexists in the cause in a potential form.

In conclusion, the theories of causation in Buddhism and Nyaya share some common ground in their acknowledgment of impermanence and interdependence, but they differ in the specifics of their explanations, with Buddhism focusing on dependent origination and Nyaya providing a more detailed analysis of different types of causes.