The theory of dependent co-origination is a fundamental doctrine of Buddhism. In the period of Nikāya Buddhism, ten conditions and thirty three causes mentioned in the Śāriputra-Abhidharma-śāstra and Sarvāstivāda's theory of six causes represent the most sophisticated views of causality and may probable be the origins of the Yogācāra's doctrine of ten causes.
The framework of ten causes is expounded in Yogācārya-bhūmi-śāstra (YBŚ). In addition to the ten causes theory, we also come across six causes, ten kinds or twenty kinds of cause from other treatises of this school. Asan ̇ga modifies the ten causes theory to twenty kinds of causes. The motive of Asan ̇ga is to establish a true cause for the theory of causality. Moreover, Asan ̇ga introduces an innovative way to understand the six causes of Sarvāstivāda from seven aspects. Although Asan ̇ga criticizes Sarvāstivāda's six causes, he cannot deny the necessity of co-existent cause for upholding the mere-consciousness doctrine. It is worth the effort to inquire into the transitional stages on the thought of Asan ̇ga.
The scope of this dissertation will limit to the early stage of Yogācāra School, with special emphasis on Asan ̇ga 's treatises. It is an attempt to trace the origin, definition and significance of YBŚ's ten causes theory.
This thesis is divided into nine chapters.
Chapter one gives an account of issues to be discussed and the methodological approach.
Chapter two and chapter three trace the possible origins of Yogācāra's theory of causation.
Chapter four provides an overview of the Sautrāntika and Mādhyamika doctrines that have impacts on Yogācāra doctrine of causation.
Chapter five deals with the major doctrines of Yogācāra School. Its ground for a true cause is explored so as to understand the significance of the ten causes theory. The six causes established in Lan ̇kāvatāra sūtra and the four conditions from the perspective of mere-consciousness will be distinguished with Sarvāstivāda's six causes.
Chapter six is an exposition of Yogācāra's ten causes theory in accordance with the Chinese and Sanskrit texts of YBŚ. The definitions of ten causes appeared in various texts will be compared and translated in English to assure the correct comprehension of the ten causes.
Chapter seven distinguishes three types of ten causes, i.e. the worldly ten causes, defiled and non-defiled ten causes in relation with the twelve links of dependent origination.
Chapter eight demonstrates Asan ̇ga's discrimination of the ten causes from various aspects. Asan ̇ga's criticism of the Sarvāstivāda scheme of the six causes in preference to that of the ten causes will be highlighted.
Chapter nine is the conclusion summarizing the significance of ten causes theory.
This dissertation is an original work dealing with various causal theories of the Buddhist schools. The reciprocal relations and influences of these theories are examined. All these contribute to the understanding of the Yogācāra theories of causality.
