Buddha's Story - VI

........Continued from part V

3. Dependent Origination

Dependent Origination is a fundamental concept in Buddhist philosophy that explains the cause-and-effect relationships that underlie the cycle of birth and death (samsara). It describes how all phenomena arise in dependence upon other phenomena, and how suffering arises from the complex interplay of various causes and conditions. Here are some more details about Dependent Origination:

1. The Twelve Links: Dependent Origination is traditionally described in terms of the Twelve Links, or Nidanas, which represent the causal chain of suffering. These links are:

• Ignorance (avijja)
• Volitional formations (sankhara)
• Consciousness (vinnana)
• Name-and-form (nama-rupa)
• Six sense bases (salayatana)
• Contact (phassa)
• Feeling (vedana)
• Craving (tanha)
• Clinging (upadana)
• Becoming (bhava)
• Birth (jati)
• Aging and death (jara-marana)

2. The Three Life Processes: Dependent Origination is also described in terms of the Three Life Processes, which represent the continuous cycle of birth, death, and rebirth. These processes are:

• Paticca-samuppada: the process of dependent origination itself, which describes how suffering arises from the interplay of the Twelve Links.
• Vipaka: the process of experiencing the results of past actions, which explains how our present circumstances are shaped by our past karma.
• Kamma: the process of creating new actions and accumulating new karma, which explains how our present actions shape our future circumstances.

3. Four Noble Truths: Dependent Origination is closely linked to the Four Noble Truths, which describe the nature of suffering, its causes, its cessation, and the path to its cessation. The Second Noble Truth states that suffering arises from craving and clinging, which are two of the links in the chain of dependent origination.

4. Interdependence: Dependent Origination emphasizes the interconnectedness and interdependence of all phenomena. It suggests that there is no isolated, independent self, but rather that all things arise in dependence upon other things.

5. Impermanence: Dependent Origination also emphasizes the impermanence and transience of all phenomena. It suggests that all things arise and pass away in dependence upon other things, and that nothing has a permanent, unchanging essence.

Through an understanding of Dependent Origination, we can develop insight into the causes and conditions that give rise to suffering, and the path to its cessation. We can also cultivate a deeper appreciation for the interdependent nature of all things, and develop a sense of compassion and interconnectedness with all beings.

In depth: 

What is Ignorance ?

Ignorance (avijja) is the first link in the chain of dependent origination, and is seen as the root cause of suffering in Buddhist philosophy. Ignorance refers to a lack of understanding or insight into the nature of reality, and specifically, a lack of understanding of the Four Noble Truths.

Ignorance can take many forms, such as not understanding the impermanence of all things, not recognizing the nature of suffering, or not realizing the true nature of the self. It is a fundamental misunderstanding of the nature of existence, and is considered to be the underlying cause of all other mental afflictions.

Ignorance is often described as a type of delusion or confusion, in which we mistakenly perceive things in a distorted or inaccurate way. This delusion arises from a deep-seated attachment to our own views and beliefs, and a failure to recognize the true nature of our experiences.

In Buddhist practice, the cultivation of wisdom (panna) is seen as the antidote to ignorance. Through the development of insight and understanding, we can begin to see through the delusions and misconceptions that lead to suffering, and gain a clearer understanding of the true nature of reality. By developing wisdom, we can gradually overcome ignorance and the other mental afflictions that arise from it, and ultimately achieve liberation from the cycle of birth and death.

What is Volitional ?

Volitional formations (sankhara) is the second link in the chain of dependent origination. It refers to the mental formations or conditioning that arise in response to our experiences, and which shape our thoughts, emotions, and actions.

Volitional formations can be both positive and negative, and can include things like intentions, desires, and attitudes. They are shaped by our past experiences, as well as by our current circumstances and the choices we make in the present moment.

According to Buddhist philosophy, volitional formations are one of the key factors that contribute to our ongoing cycle of birth, death, and rebirth. Because our actions are shaped by our mental conditioning, we create karmic seeds that will eventually ripen and determine the course of our future lives.

In Buddhist practice, the cultivation of mindfulness (sati) and ethical behavior (sila) are seen as important tools for working with volitional formations. By becoming more aware of our thoughts, emotions, and actions, and by striving to act with greater awareness and compassion, we can begin to transform the conditioning that shapes our lives, and move towards greater freedom and liberation.

What is Consciousness ?

Consciousness (vinnana) is the third link in the chain of dependent origination. It refers to the awareness or cognizance that arises in response to sensory stimuli, and which allows us to experience the world around us.

In Buddhist philosophy, consciousness is seen as a conditioned and impermanent phenomenon, arising in dependence on other factors such as sensory input, volitional formations, and the physical body. It is considered to be one of the five aggregates (skandhas) that make up our sense of self.

Consciousness is often described as having six distinct modes or senses, corresponding to the six senses of sight, hearing, smell, taste, touch, and mind. These different modes of consciousness allow us to perceive and make sense of the world around us, but can also be a source of attachment and suffering if we become overly identified with our experiences.

In Buddhist practice, the cultivation of mindfulness and insight is seen as a way to work with consciousness and the other mental factors that contribute to our experience of suffering. By becoming more aware of the impermanent and conditioned nature of consciousness, we can begin to loosen our attachment to our experiences and move towards a more liberated and awakened state of being.

What is The Six Sense Bases ?

The Six Sense Bases (Salayatana) are an important concept in Buddhist philosophy and psychology. They refer to the six modes of sensory experience that allow us to perceive and interact with the world around us. The six sense bases are:

1. Eye Sense Base (cakkhu-salayatana): This refers to the sense of sight and the ability to perceive visual stimuli through the eye.

2. Ear Sense Base (sota-salayatana): This refers to the sense of hearing and the ability to perceive auditory stimuli through the ear.

3. Nose Sense Base (ghana-salayatana): This refers to the sense of smell and the ability to perceive olfactory stimuli through the nose.

4. Tongue Sense Base (jivha-salayatana): This refers to the sense of taste and the ability to perceive gustatory stimuli through the tongue.

5. Body Sense Base (kaya-salayatana): This refers to the sense of touch and the ability to perceive tactile stimuli through the body.

6. Mind Sense Base (mana-salayatana): This refers to the sense of mind and the ability to perceive mental phenomena through the mind.

 

In Buddhist philosophy, the Six Sense Bases are seen as a fundamental aspect of our experience of suffering. Our attachment and identification with our sensory experiences can lead to craving, clinging, and a distorted sense of self. By becoming more aware of the impermanent and conditioned nature of our sensory experiences, we can begin to loosen our attachment and move towards a more liberated and awakened state of being.

In Buddhist practice, mindfulness meditation is often used as a way to cultivate greater awareness of the Six Sense Bases and to develop a more balanced and equanimous relationship with our sensory experiences. Through the cultivation of mindfulness, we can begin to see our sensory experiences as they really are, without becoming attached or identified with them, and move towards a greater sense of inner peace and freedom.

What is contact ?

In Buddhist philosophy, Contact (phassa) refers to the coming together of the sense bases (salayatana) with their respective objects, which gives rise to sensory experience. Contact is the third link in the chain of dependent origination, following consciousness and volitional formations.

Contact occurs when a sense base (such as the eye) comes into contact with its corresponding object (such as a visual stimulus), along with a consciousness that is capable of perceiving that object. This combination of sense base, object, and consciousness gives rise to the experience of seeing, hearing, smelling, tasting, touching, or thinking.

Contact is considered to be a fundamental aspect of our experience of suffering, as it can lead to craving and attachment. When we come into contact with pleasurable objects, we may develop a craving for them and become attached to the experience of pleasure. On the other hand, when we come into contact with unpleasant objects, we may develop aversion or fear.

In Buddhist practice, the cultivation of mindfulness and insight is seen as a way to work with contact and move towards a more liberated and awakened state of being. By becoming more aware of the impermanent and conditioned nature of our sensory experiences, we can begin to loosen our attachment and move towards a more balanced and equanimous relationship with the world around us.

What is feeling ?

In Buddhist philosophy, Feeling (vedana) refers to the subjective experience of pleasant, unpleasant, or neutral sensations that arise in response to sensory stimuli. Feeling is the fourth link in the chain of dependent origination, following consciousness, volitional formations, and contact.

When a sense base (such as the eye) comes into contact with its corresponding object (such as a visual stimulus), a consciousness arises that is capable of perceiving that object. This contact gives rise to a feeling of either pleasant, unpleasant, or neutral sensation. For example, seeing a beautiful sunset might produce a feeling of pleasure, while hearing a loud noise might produce a feeling of discomfort.

Feelings are considered to be a fundamental aspect of our experience of suffering, as they can lead to craving and attachment. When we experience pleasant feelings, we may develop a craving for them and become attached to the experience of pleasure. On the other hand, when we experience unpleasant feelings, we may develop aversion or fear.

In Buddhist practice, the cultivation of mindfulness and insight is seen as a way to work with feelings and move towards a more liberated and awakened state of being. By becoming more aware of the impermanent and conditioned nature of our feelings, we can begin to loosen our attachment and move towards a more balanced and equanimous relationship with the world around us. We can also cultivate compassion towards ourselves and others who are experiencing difficult feelings, and use our awareness of feelings to develop greater wisdom and insight into the nature of reality.

What is craving ?

In Buddhist philosophy, Craving (tanha) refers to the intense and obsessive desire or thirst for pleasure and worldly things. It is the fifth link in the chain of dependent origination, following consciousness, volitional formations, contact, and feeling.

Craving arises in response to the pleasant or unpleasant feelings that arise from our sensory experiences. When we experience something pleasant, such as the taste of our favorite food or the feeling of being praised, we may crave more of it and become attached to the experience. On the other hand, when we experience something unpleasant, such as pain or criticism, we may crave to avoid it and become averse to the experience.

Craving is seen as a fundamental cause of suffering in Buddhist philosophy, as it creates a sense of dissatisfaction and unrest that can never be fully satisfied. This is because everything in the world is impermanent and subject to change, and our attachment to pleasure and avoidance of pain only perpetuates our suffering.

In Buddhist practice, the cultivation of mindfulness and insight is seen as a way to work with craving and move towards a more liberated and awakened state of being. By becoming more aware of our cravings and attachments, we can begin to see them as they truly are - impermanent and conditioned phenomena that arise and pass away. We can develop greater equanimity towards our cravings and learn to let go of our attachment to pleasure and avoidance of pain, ultimately leading to a more peaceful and liberated state of mind.

 What is clinging ?

In Buddhist philosophy, Clinging (upadana) refers to the attachment or grasping onto things in a way that perpetuates our suffering. It is the sixth link in the chain of dependent origination, following consciousness, volitional formations, contact, feeling, and craving.

Clinging can take many forms, such as attachment to material possessions, relationships, ideas, beliefs, or even our sense of self. It arises out of our craving for pleasure and avoidance of pain, and serves to reinforce our sense of identity and control over the world around us.

Clinging is seen as a fundamental cause of suffering in Buddhist philosophy because it creates a sense of separation and delusion. When we cling to things, we become attached to them and believe that they are essential to our well-being and happiness. This attachment creates a sense of separation between ourselves and the world around us, leading to a sense of isolation and suffering.

In Buddhist practice, the cultivation of mindfulness and insight is seen as a way to work with clinging and move towards a more liberated and awakened state of being. By becoming more aware of our clinging tendencies, we can begin to loosen our attachment to things and see them as they truly are - impermanent and conditioned phenomena that arise and pass away. We can develop greater compassion towards ourselves and others who are caught up in clinging, and use our awareness of clinging to develop greater wisdom and insight into the nature of reality. Ultimately, by letting go of our clinging and attachment, we can move towards a state of greater freedom and peace.

 What is Becoming ?

In Buddhist philosophy, Becoming (bhava) refers to the process of continual rebirth and the perpetuation of the cycle of suffering. It is the seventh link in the chain of dependent origination, following consciousness, volitional formations, contact, feeling, craving, and clinging.

Becoming arises from our attachment and clinging to our sense of self and identity. When we cling to things, we create a sense of self that is separate from the world around us. This sense of self creates a desire to maintain our existence and identity, even in the face of impermanence and change.

Becoming is seen as a fundamental cause of suffering in Buddhist philosophy because it perpetuates the cycle of rebirth and the ongoing process of suffering that comes with it. By clinging to our sense of self, we continue to create new karma and perpetuate our existence in the world, leading to further suffering and unsatisfactoriness.

In Buddhist practice, the cultivation of mindfulness and insight is seen as a way to work with becoming and move towards a more liberated and awakened state of being. By becoming more aware of our clinging tendencies and attachment to our sense of self, we can begin to loosen our identification with it and see it as an impermanent and conditioned phenomenon. We can develop greater compassion towards ourselves and others who are caught up in becoming, and use our awareness of it to develop greater wisdom and insight into the nature of reality. Ultimately, by letting go of our attachment to becoming and the cycle of rebirth, we can move towards a state of greater freedom and peace.

 What is Birth?

In Buddhist philosophy, Birth (jati) refers to the physical birth of an individual in the world. It is the eighth and final link in the chain of dependent origination, following becoming, and leading to aging, death, and the continuation of the cycle of rebirth.

Birth arises from the process of becoming and the karmic imprints created by our actions and intentions in previous lives. Our actions and intentions create the conditions for our rebirth in the world, and the particular circumstances of our birth are seen as a result of our past actions.

Birth is seen as a fundamental cause of suffering in Buddhist philosophy because it perpetuates the cycle of rebirth and the ongoing process of aging, illness, and death that come with it. It is also seen as a source of attachment and clinging, as we often identify with our physical body and personal history, creating a sense of self that is separate from the world around us.

In Buddhist practice, the cultivation of mindfulness and insight is seen as a way to work with birth and move towards a more liberated and awakened state of being. By becoming more aware of the impermanence and conditioned nature of birth, we can develop greater compassion towards ourselves and others who are caught up in the cycle of rebirth, and use our awareness of it to develop greater wisdom and insight into the nature of reality. Ultimately, by letting go of our attachment to birth and the cycle of rebirth, we can move towards a state of greater freedom and peace.

What is Aging and Death ?

In Buddhist philosophy, Aging and Death (jara-marana) are the final two links in the chain of dependent origination, following birth and leading to the continuation of the cycle of rebirth.

Aging refers to the gradual decay and decline of the physical body and mental faculties that come with the passage of time. It is seen as a natural and inevitable process that all beings must go through, and one that is often accompanied by physical and mental suffering.

Death refers to the moment of the physical death of the body, which marks the end of one cycle of rebirth and the beginning of another. It is seen as a natural and inevitable part of the cycle of life and death, and one that is often accompanied by fear and uncertainty.

In Buddhist philosophy, aging and death are seen as fundamental causes of suffering, as they perpetuate the cycle of rebirth and the ongoing process of physical and mental decline. However, they are also seen as opportunities for spiritual growth and awakening, as they can help us to recognize the impermanence and transitory nature of all phenomena.

By cultivating mindfulness and insight, we can learn to accept and work with the realities of aging and death, and use our awareness of them to develop greater compassion, wisdom, and insight into the nature of reality. Ultimately, by letting go of our attachment to the cycle of rebirth and the fear of aging and death, we can move towards a state of greater freedom and peace.