Here Ven Payutto explain how dependent origination also work on social level:
The longest Sutta dealing with Dependent Origination in the Pali Canon is the Mahanidana Sutta [D.II.55-71]. There the Buddha explains the principle of conditionality both on an individual basis, as it occurs within the mind, and also in a social context, as it occurs in human relationships. So far we have dealt exclusively with the principle of Dependent Origination as it occurs in individual human consciousness. Before passing on from this subject it would therefore seem appropriate to mention briefly how Dependent Origination works on the social scale.
The Dependent Origination cycle describes the arising of social ills along the same lines as the arising of personal suffering, but from craving onwards it diverges in to a description of external events:
"In this way, Ananda, conditioned by feeling is craving, conditioned by craving is seeking, conditioned by seeking is gain, conditioned by gain is valuation, conditioned by valuation is fondness, conditioned by fondness is possessiveness, conditioned by possessiveness is ownership, conditioned by ownership is avarice, conditioned by avarice is guarding,[*] conditioned by guarding and resulting from guarding are the taking up of the stick, the knife, contention, dispute, arguments, abuse, slander, and lying. Evil and unskillful actions of many kinds thus appear in profusion."
One section of the Aggañña Sutta illustrates the sequence of social evolution according to cause and effect thus:
People become lazy and begin to hoard rice (previously rice was plentiful and there was no need to hoard it) and this becomes the preferred practice => people begin to hoard private supplies => unscrupulous people steal other's shares to enlarge their own => censure, lying, punishment, and contention result => responsible people, seeing the need for authority, appoint a king => some of the people, being disillusioned with society, decide to do away with evil actions and cultivate meditation practice. Some of these live close to the city and study and write scriptures; they become the Brahmins. Those who remain with their families continue to earn their living by various professions; they becoming the artisans. The remaining people, being vulgar and inept, become the plebeians. From among these four groups a smaller group breaks off, renouncing tradition and household life and taking to the 'homeless life.' These become the samanas.
The aim of this Sutta is to explain the arising of the various classes as a matter of natural development based on related causes, not as commandments from an almighty God. All people are equally capable of good and evil behavior, and all receive results according to the natural law; it follows that all beings are equally capable of attaining enlightenment if they practice the Dhamma correctly.
The Cakkavatti Sutta shows the arising of crime and social ills according to the following cause and effect sequence:
(The ruler) does not share wealth among the poor => poverty abounds => theft abounds => the use of weapons abounds => killing and maiming abound => lying abounds => slander ... sexual infidelity ... abusive and frivolous speech ... greed and hatred ... wrong view => lust for what is wrong, greed, wrong teachings, disrespect for parents, elders and religious persons, disrespect for position abound => longevity and appearance degenerate.
It is interesting to note that in modern times, attempts to resolve social problems are rarely attuned to their real causes. They seek to provide stopgap solutions, such as establishing counseling for drug addicts and delinquents, but they do not delve deeply into the social conditions which affect the emergence of such problems in the first place, such as consumerism and mass media. In this respect, the Buddhist teaching of Dependent Origination on the social scale offers an invaluable precedent for intelligent and truly effective social analysis and reform. http://www.dhammatalks.net/Books3/Payut ... nation.htm