THE CONCEPT OF PERSONALITY REVEALED THROUGH THE PANCANIKAYA – PART II: DEPENDENT ORIGINATION (PATICCASAMUPPADA), CHAPTER 1: THE MEANING OF DEPENDENT ORIGINATION
THE CONCEPT OF PERSONALITY REVEALED THROUGH THE PANCANIKAYA – PART II: DEPENDENT ORIGINATION (PATICCASAMUPPADA)
CHAPTER 1: THE MEANING OF DEPENDENT ORIGINATION
II.1.1: CAUSE – CAUSAL LAW – CAUSAL HAPPENING – THINGS AS HAVING CAUSALLY HAPPENED.
To understand well the doctrine of Dependent Origination, which is out of all extremes of point of view, the writer thinks one needs to grasp the meaning of its details.
What is cause?
When this thing is present, that thing exists;
When this thing is not present, that thing does not exist.
“This thing” is called the cause of “that thing”. In other words, the cause of one thing is the main element that determines its presence. For example, the seed of a mango is the cause of a mango-tree. According to Lord Buddha’s teachings, a seed of a mango is called the chief cause (Paccaya or hetu); the other elements or causes making up the mango-tree are called causes (nidana or paccaya). In Pali language, the Chief cause is called “hetu”, “samudaya”, the other causes are called “paccaya” or”nidana” (meaning condition). Both the chief cause and other cause are called nidana.
What is the causal Law? (or Law of Dependent Origination).
Lord Buddha taught:
” Conditioned by ignorance, activities come to pass; conditioned by activities, consciousness comes to pass; conditioned by consciousness, name – and – form come to pass; conditioned by name – and – form, the six senses come to pass; conditioned by six senses, touch comes to pass; conditioned by touch, feeling comes to pass; conditioned by feeling, craving comes to pass; conditioned by craving, grasping comes to pass; conditioned by grasping, becoming comes to pass; conditioned by becoming, birth comes to pass; conditioned by birth, old age and death, grief, lamentation, suffering, sorrow, despair come to pass. Such is the uprising of this entire mass of ill. This, brethren, is called “Causal happening”.
But from utter fading away and ceasing of ignorance [comes] ceasing of activities; from ceasing of activities [comes] ceasing of consciousness; …; from ceasing of birth [comes] ceasing of old age and death, … despair. Such is the ceasing of this entire of ill”. (1)
(” Avijjapaccaya, bhikkhave, sankhara // sankharapaccaya vinnanam//vinnanapaccaya namarupam//namarupapaccaya salayatanam //salayatanapaccaya phasso//phassapaccaya vedana// vedanapaccaya tanha // tanhapaccaya upadanam // upadanapaccaya bhavo // bhavapaccaya jati // jatipaccaya jaramaranam soka – parideva – dukkhadomanassupayasa sambhavanti // Evametassa kevalassa dukkhakkhandhassa samudayo hoti // Ayam vuccati, bhikkhave, samuppado // //
Avijjaya tveva asesaviraganirodha sankharanirodhovinnananirodho//vinnanan-irodha namaruapanirodho // namaruapanirodha salayatananirodho // salayatananirodha phassanirodho // phassanirodha vedananirodho // vedananirodha tanhanirodho // tanhanirodhaupadananirodho // upadananirodha bhavanirodho // bhavanirodha jatinirodho // jatinirodha jaramaranam soka – pari – deva – dukkha… nirujjhanti // Evam-etassa kevalassa dukkh-akkhandhassa nirodho hotii ti // //”). (2)
What is causal happening?
–” What, brethren, is causal happening?
Conditioned by rebirth is decay – and – death -whether, brethren, there be an arising of Tathagatas, or whether there be no such arising, this nature of things just stands, this causal status, this causal orderliness, the relatedness of this or that. Concerning that the Tathagata is fully enlightened, that He fully understands. Fully enlightened, fully understanding He declares it, sets it forth, manifests, explains; makes it plain, saying “behold” ! Conditioned by rebirth is decay – and – death, conditioned by becoming is rebirth, …, conditioned by ignorance are activities. Whether, brethren, there be an arising of Tathagatas, or whether there be no such arising, this nature of things just stands,…”. (3)
(” Katamo ca, bhikkhave, paticca-samuppado //jatipaccaya, bhikkhave, jaramaranam uppada va Tathagatanam anuppada va Tathagatanam // thita va sa dhatu dhammatthitata dhammaniyamata idappaccayata// //Tam Tathagato abhisambujjhati abhisameti // abhisambujjhitva
bhisametva acikkhati deseti pannapeti patthapeti vivarati vibhajati uttania – karoti passathati caha // Jatipaccaya, bhikkhave, jaramaranam // … //avijjapaccaya bhikkhave, sankhara uppada va Tathagatanam anuppada va Tathagatanam // thita va sa dhatu dhammatthitata dhammaniyamata idappaccayata // tam Tathagato abhisambhujjhati abhisameti // … “). (4)
What are things as having causally happened?
–” And what, brethren, are things as having causally happened? Decay – and – death is impermanent, conditioned, arisen causally, is by nature withering away, passing away, fading away, coming to an end. So too is birth, becoming, grasping, craving, feeling, contact, sixfold sense, name – and – form, cousciousness, activities, ignorance. These, brethren, are called things as having causally conditioned”. (5)
(” Katame ca, bhikkhave, paticcasamuppanna dhamma// // Jaramaranam bhikkhave, aniccam sankhatam paticcasamuppannam hayadhammam vayadhammam viraga dhammam nirodhadhammam // Jati, bhikkhave, anicca… // Bhavo, bhikkhave, anicco… // … // Avijja, bhikkhave, anicca sankhata paticcasamuppanna khayadhamma vayadhamma viragadhamma nirodhadhamma //ime. vuccanti, bhikkhave, paticcasamuppa-nna dhamma // “). (6)
As shown in the Buddha’s teachings quoted above, every existing thing is conditioned. In fact, it is but the presence of conditions originating it, so it is selfless or unsubstantial. A man also is an existing thing, so it is conditioned and selfless. Those who can see this truth of Dependent Origination, see existing things; those who can see existing things, see the principle of Dependent Origination. And those who can see those things, see Lord Buddha Himself, as He said:
” Hush, Vakkali ! What is there in seeing this vile body of mine? He who seeth the Norm, Vakkali, he seeth me; he who seeth me, Vakkali, he seeth the Norm”. (7)
(” Alam, Vakkali, kim te imina putikayena ditthena //Yo kho, Vakkali, dhammam passati so mam passati // yo mam passati so dhammam passati //”) (8)
And:
” This was said by Lord Buddha: “Whoever sees conditioned genesis sees dhamma, whoever sees dhamma, sees conditioned genesis. These are generated by conditions; that is to say, the five groups of grasping. Whatever among these five groups of grasping is desire, sensual pleasure, affection, catching at, that is the uprising of anguish. Whatever among these five groups of grasping is the control of desire and attachment, the ejection of desire and attachment that is the stopping of anguish. Up to this point, your reverences, much has been done by the monk”. (9)
(” Yo paticcasamuppadam passati so dhammam passati, yo dhammam passati so paticcasamuppaadam passati. Paticcasamup-panna kho pan’ ime yadidam panc’ upadanakkhandha. Yo imesu pancas’ upadanakkhandhesu chando alayo anunayo ajjhosanam so dukkhasamudayo, yo imesu pancas’upadanakkhandhes chandaragavinayo chandaragapahanam so dukkhanirodho. Ettavata pi kho, avuso bhikkhuno, bahu katam hoti”.) (10)
The above quotations in the opinion of the author point out three very important things, which are:
— The truth of everything, of Dependent Origination and of the Tathagatas are the same. In other words, there exists only one Noble truth for all Dhammas in this universe.
—-What is called a man is nothing but the five aggregates of grasping (pancas’ upadanakkhandha) which are conditioned and therefore selfless.
So, the Buddhist concept of personality must be derived from the above two doctrines.
— Suffering of men or the cessation of men’s suffering (or happiness) actually is the uprising or stopping desires for the five aggregates. This discovery is very useful to educators in building up a course of education for the happiness of men.
In addition to the above things, another point should be noticed: the meaning of “seeing conditioned genesis” is to be understood as the result of the control of desire for and attachment to the five aggregates. It requires one’s mind to be educated, trained, cultivated. In other words, it requires a way of education.
II.1.2: THE MEANING OF THE TWELVE CAUSES
At first, a man needs to grasp the meaning of each element of the Dependent Origination which is always mentioned as including twelve causes: Ignorance (Avijja), Activities (Sankhara), Consciousness (Vinnana), Name – and – Form (Nama – Ruapa), Six bases (Salayatana), Touch (Phassa), Feeling (Vedana). Craving (Tanha), Grasping (Upadana), Becoming (Bhava), Birth (Jati), Old – age and Death, Grief, Lamentation, Illness, Sorrow and Despair (Jara – Marana…).
However, in some places, Lord Buddha presentedthe Dependent Origination in a simpler form of eight, nine, or ten elements as follows:
” Thus, ananda , mind – and – body conditions consciousness and consciousness conditions mind -and – body, mind – and – body conditions contact, contact conditions feeling, feeling conditions craving, craving conditions grasping, grasping conditions becoming, becoming conditions birth, birth conditions aging – and – death, sorrow, lamentation, pain, grief and distress. Thus this whole mass of suffering comes into existense”. (11)
(” Iti kho, ananda, namaruapa – paccaya vinnanam, vinnana- paccaya namaruapam, namaruapa- paccaya phasso, phassa – paccaya vedana, vedana -paccaya tanha, tanha- paccaya upadanam, upadana- paccaya bhavo, bhava- paccaya jati, jati – paccaya jara – maranam, jara – marana- paccaya soka- parideva – dukkha- domanassupayasa sambhavanti. Evametassa kevalassa dukkhakkhandhassa samudayo hoti”.) (12)
The above quotation shows that there are only eight elements existing in the Dependent Origination. Below is the quotation presenting only ten elements:
” Then, monks, the Bodhisatta Vipassana thought:
“This consciousness turns back at mind – and- body, it does not go any further. To this extent there is birth and decay, there is death and falling into other states and being reborn, namely: mind – and- body conditions consciousness and consciousness conditions mind – and – body, mind – and – body conditions the six sense bases, the six sense bases conditions contact, contact conditions feeling, feeling conditions craving, craving conditions grasping, grasping conditions becoming, becoming conditions birth, birth conditions aging and death, sorrow, lamentation, pain, grief and distress. And thus this whole mass of sufferings takes its origin”. (13)
(” Atha kho, bhikkhave, Vipassissa Bodhisattassa etadahosi: “Paccudavattati kho idam vinnanam namaruapamha, naparam gacchati. Ettavata jayetha va jayetha va mayetha va cavetha va uppajjetha va yadidam namarupa – paccaya vinnanam, vinnana- paccaya namarupam, namaruapa- paccaya salayatanam, salayatana paccaya phasso, phassa – paccaya vedana, vedana -paccaya tanha, tanha- paccaya upadanam, upadana – paccaya bhavo, bhava paccaya jati, jati – paccaya jara – maranam soka- parideva- dukkha – domanassa – upayasa sambhavanti. Evam- etassa kevalassa dukkhakkhandhassa samudayo hoti”.) (14)
The simplest form taught by Lord Buddha is as follows:
“What brethren, is the arising of ill? Because of sight and visible objects, visual consciousness arises; contact is the clash of the three; feeling is conditioned by the contact, craving by the feeling. This, brethren, is the arising of ill”.(15)
(” Katamo ca, bhikkhave, dukkhassa samudayo // cakkhum ca paticca rupe ca uppajjati cakkhuvinnanam//tinnam sangatiphasso// phassa-paccayavedana // vedana paccaya tanha // Ayam kho, bhikkhave, dukkhassa samudayo // //”). (16)
The above teaching contains only five elements of the Dependent Origination. In fact, it depends on the places where Lord Buddha felt necessary to present it in what form (eight, nine, ten, five or twelve elements or more). Below is the form presented in twenty three elements.
“Now, therefore, brethren, activities are in causal association with ignorance, consciousness is in causal association with activities, name – and – form with consciousness, the sixfold sense sphere with name – and – form, contact with…, feeling with…, craving with…, grasping with…, becoming with…, birth with…, sorrow with birth, faith with sorrow, joy with faith, rapture with joy, serenity with rapture, concentration with serenity, the knowledge and vision into things as they really are with concentration, repulsion with the knowledge and vision…, passionlessness with repulsion, liberation with passionlessness, knowledge about extinction [of intoxicants] with liberation”. (17)
(“Iti kho, bhikkhave, avijjuapanisa sankhara //sankharuapani samvinnanam// vinnanuapani-sam namaruapam // namaruapuapanisam salayatanam // salayatanuapaniso phasso // phassuapanisa vedana // vedanuapanisa tanha // tanhuapanisam upadanam // upadanuapaniso bhavo // bhavuapanisa jati // jatuapanisam dukkham // dukkhapanisa saddha // saddhuapanisam pamojjam // pamojjuapanisa pati // patuapanisa passaddhi // passaddhuspanisam sukham // sukhuapaniso samadhi // samadhuapanisam yathabhutamnanadassanam// yathsbhustan-anadassanuapanisa nibbida// nibbiduapaniso virago viraguapanisa vimutti // vimuttua panisam khaye nsnam //”). (18)
Among the different forms of the Dependent Origination presented in Suttapitaka, the form of twelve elements is understood as the most typical form to be examined in this work.
The above quotations, regardless of the forms of expression, all introduce the mental process operating from ignorance (avijja) to suffering (dukkha) or to the knowledge about extinction of suffering as well as the truth of men, life and their relationship. This will be discussed in details next.
Ignorance (avijja):
What is ignorance? — Lord Buddha defined:
” Nescience concerning ill, its rise, its cessation and concerning the way going to the cessation of ill. This is called ignorance”. (19)
(“Katama ca, bhikkhave, avijja // // Yam kho, bhikkhave, dukkhe annanam dukkhasamudaye annanam dukkhanirodhe annanam dukkhanirodhagaminiya patipadaya annanam// Ayam, vuccati, bhikkhave, avijia // “). (20)
Nescience concerning ill, its rise, … means nescience concerning the Four Noble Truths, law of Kamma, and the Dependent Origination is ignorance.
In the Discourse of Sammaditthi (Majjhimanikaya, Vol.I., PTS, London, 1987, p.70). Mahathera Sariputta, the chief disciple of Lord Buddha, defined:
” When, your reverences, a disciple of the aryans comprehends the cankers thus, comprehends the uprising of the cankers thus, comprehends the stopping…, comprehends the course leading to the stopping…,he having got rid of all addiction to attachment, having dispelled addiction to shunning, having abolished addiction to the latent view “I am”, having got rid of ignorance, having made knowledge arise, is here-now an end-maker of anguish…” (21)
(” Yato kho avuso ariyasavako evam asavam pajanati, evam asavanirodham pajanati, evamasavanirodhagamini – patipadam pajanati, so sabbaso raganusayam pahaya patighanusayam pativinodetva asmiati ditthimananusayam samuhanitva avijjam pahaya vijjam uppadetv� ditthe va dhamme dukkhass’ antakaro hoti”.) (22)
Mahathera Sariputta’s definition means that conception of “I am” or “I was” or “I will be” or conception of personality which is this or that, is ignorance. And it is ignorance which is the fountain-head of wrong thoughts, activities and suffering. It is the operation of ignorance which leads to Activities, Conciousness, Name – and – Form, the Sixfold sense sphere, Touch, Feeling, Craving, Grasping, Becoming, Birth, Old-age and Death …, and therefore each element of the above means suffering; man or life means suffering.
Activities (sankh�ra):
What are activities? — Lord Buddha said:
” These are three activities: those of deed, speech and mind. These are activities”. (23)
(“Tayo me, bhikkhave, sankhara kayasankharo vacasankharo cittasankharo // Ime vuccanti, bhikkhave, sankhara //”). (24)
This teaching means all the activities of a whole man are of sankhara. Another time, Lord Buddha taught:
” And what, brethren, are the activities? They are these seats of will: the will for sights, the will for sounds, for smells, for tastes, for touches, and for mental images. These, brethren, are the activities”. (25)
(“Katama ca, bhikkhave, sankhara // chayime, bhikkhave, cetanakaya // ruapasancetana saddasancetana gandhasancetanarasasance-tana photthabbasancetana dhammasancetana ime vuccanti, bhikkhave, sankhara //’). (26)
In this quotation, sights, sounds, smells, tastes, touches and mental images are what makes up the phenomenon, and the Activities (sankhara) appears as the mental forces of it. The world people see really is the world created by the Activities, and is the result of what people call “Will to live”.
Activities have another meaning as shown below:
“That which we will, and that which we intend to do, and that wherewithal we are occupied. This becomes an object for the persistence of Consciousness; the object being there, there comes to be a station of Consciousness. Consciousness being stationed and growing, there comes to pass descent of name – and – shape; because of name – and – shape, sense; because of sense, contact; … Such is the uprising of the entire mass of ill.
Even we do not will nor intend to do, yet if we are occupied about something, this too results in the same. But if we neither will, nor intend to do, nor are occupied about something, there is no becoming of an object for the persistence of consciousness. The object being absent, there comes to be no station of consciousness. Consciousness not being stationed or growing, there comes to pass no descent of name – and – shape; hence cessation of sense…, of contact… of feeling… of craving… of becoming… of birth… of decay- and death. Such is the cessation of this entire mass of ill”. (27)
(” Yanca, bhikkhave, ceteti yanca pakappeti yanacaanuseti // arammanam etam hoti vinnanassa thitiya // arammane sati patittha vinnanassa hoti// tasmim patitthite vinnane virulhe namaruapassa avakkanti hoti // // Namaruapapaccaya salayatanam // … pe…Evam etassa kevalassa dukkhakkhandh-assa samudayo hoti // //
No ce, bhikkhave, ceteti no ca pakappeti atha ce anuseti // arammanam etam hoti vinnanassa thitiya // arammane sati patittha vinnanassa hoti // // Tasmim patitthite vinnane virualhe namaruapassa avakkanti hoti // // Namaruapapaccaya salayatanam // pe… // Evam etassa kevalassa dukkhakkhandhassa samudayo hoti // //
Ya ca kho, bhikkhave, no ceteti no ca pakappeti no ca anuseti // arammanam etam no hoti vinnanassa thitiya //… pe … // Evam etassa kevalassa dukkhakkhandhassa nirodho hota ti //”). (28)
This quotation says to us Activities are one’s Kamma which is the cause of sufferings in this life and the cause of taking rebirth.
Consciousness (Vinn�na)
What is consciousness? -Lord Buddha taught:
” These are the six groups of consciousness:
Eye – consciousness, ear – consciousness, smell-consciousness, taste – consciousness, touch -consciousness, and mind – consciousness”. (29)
(“Katamanca, bhikkhave, vinnanam // Chayime, bhikkhave, vinnanakaya // Cakkhuvinnanam sotavinnanam ghanavinnanam jivhavinnanam kayavinnanam manovinnanam // Idam vuccati, bhikkhave, vinnanam //”) (30)
It is explained that:
” And why, brethren, do you say Consciousness?
One is conscious, brethren. Therefore the word “Consciousness” is used. Conscious of what? of [flavour] sour or bitter, acrid or sweet, alkaline or non – alkaline, saline or non – saline. One is conscious, brethren. That is why the word “Consciousness” is used”. (31)
(“Kinca, bhikkhave, vinnanam vadetha // vijanatati kho, bhikkhave tasma vinnanamti vuccati // kinca vijanati // ambilam pi vijanati // tittakam pi vijanatia // katukam pi vijanati madhukam pi vijanati / kharikam pi vijanati // akharikam pi vijanati // lonakam pi vijanati // alonakam pi vijanati // vijanataati kho, bhikkhave, tasma vinn�nan ti vuccati //”). (32)
The commentators of Suttas explained the word “consciousness” that:
– It means awareness (Sanjanati ). –
– It means discrimination (Vijanati ). –
– It means decision (Pajanati ).
Being conscious of the six sense – objects, as LordBuddha affirmed, is the source of man’s knowledges, man’s attachment to the world and man’s sufferings. It conditions name – and – form and other elements, so it is recognized as the subject of cognition, the object of cognition and the content of it. It exists in all mental, oral and bodily activities.
Name-and-Form (N�ma-R�pa):
What are Name-and-Form? – Lord Buddha defined:
” Feeling, Perception, Will, Contact, work of mind; this is called Name.The four great elements and the form derived from them; this is called form. This is the Name, this is the Form called Name-and-Form”. (33)
(“Katamanca, bhikkhave, namarupam // Vedana sanna cetana phasso manasikaro // idam vuccati namam // Cattaro ca mahâbhuata catunnanca mahabhuatanam upadaya ruapam idam vuccati rupam // Iti idanca n�mam idanca ruapam//Idam vuccati namaruapam //”.) (34)
Feeling, Perception, Will, Contact, Work of mind, from the above teaching, are of the aggregates of Feeling, Perception, Will and Consciousness; Form is Form Aggregate. Name – and – Form are therefore the five Aggregates of man (Pancakkhandha).
In the discourse of Mahanidana (Length Sayings – Daghanikaya), Lord Buddha gave more explanation:
” I have said that cognition is the cause of Name-and-Form. Now in what way that is so, ananda, is to be understood after this manner. Were cognition not to descend into the mother’s womb, would Name-and-Form become constitued therein? – It would not, Lord. Were cognition, after having descended into the mother’s womb, to be extinct, would Name-and-Form come to birth in this state of being? It would not, Lord. Were cognition to be extirpated from one yet young, youth or maiden, would Name-and-Form attain to growth, development, expansion? – It would not, Lord.
Wherefore, ananda, just that is the ground, the basis, the genesis, the cause of Name-and-Form, to wit, cognition”. (35)
(“Vinnana – paccaya nama – rupan ti” iti kho pan’etam vuttam, tad ananda imina p’etam pariyayena veditabbam yatha vinnana – paccaya nama – rupam. Vinnanam va hi ananda matu kucchim na okkamissatha, api nu kho namarupam matu kucchismim samucchissathati ?”.
” No h’etam, bhante”.
” Vinnanam va hi ananda matu kucchim okkamitva vokkasissatha, api nu kho nama – rupam thattaaya abhinibbattissathati?”.
” No h’etam bhante”.
” Vinnnam va hi ananda, daharass” eva sato vocchijjissatha kumaassa v kumrikya v, api nu kho nma ruapam vuddhim, virulhim vepullampajjissathati?”.
‘No h’etam bhante?’. ‘
Tasmat ih’ aannda es’eva hetu etam nidanam esa samudayo esa paccayo nama rupassa, yadidam vinnanam”.) (36)
In the relationship of the twelve elements of the Dependent Origination, as disclosed in the quotations mentioned above it will not be right to say that Name – and – Form and Consciousness are the same or different from each other, because they really are not entities having a fixed nature, but relate closely to each other: In consciousness (or Cognition) exist the other eleven elements; also in Name – and – Form exist the other eleven ones. Both come from Ignorance and both lead to suffering.
Sixfold sense sphere (Salayatana):
What is sixfold sense sphere?
” The sense of eye, ear, nose, tongue, body, and mind. This is called sixfold sense”. (37)
(“Katamanca, bhikkhave, salayatanam // cakkhayatanam sotayatanam ghanayatanam jivhayatanam kyayatanam manayatanam /Idam vuccati, bhikkhave, salayatanam //”). (38)
Saying the sixfold sense sphere means saying the meeting of the six sense – organs and the six sense objects. When this meeting appears, Consciousness appears; so the sixfold sense sphere itself implies ignorance and suffering.
Contact (Phassa):
What is Contact? The Buddha declared :
” There are these six groups of contact; eye- contact, ear – contact, nose – contact, tongue – contact, body – contact, and mind – contact. This is called Contact”. (39)
(“Katamo ca, bhikkhave, phasso // Chayime, bhikkhave,phassakaya // Cakkhusamphasso sotasamphasso ghanasamphasso jivhasamph-asso kayasamphasso manosamphasso // Ayam vuccati, bhikkhave, phasso /”.) (40)
Contact is only the meeting of three elements: sense organ, sense object and the consciousness regarding to the sense organ. This also means the meeting of the subject of cognition, the object of cognition and the content of cognition. Contact is therefore the manifestation of consciousness or ignorance, or suffering.
Feeling (Vedana):
What is feeling? – Similarly, Lord Buddha taught:
“There are these six groups of feeling: feeling that is born of eye – contact, feeling that is born of ear -contact, feeling that is born of nose – contact, feeling that is born of tongue – contact feeling that is born of body – contact, feeling that is born of mind – contact. This is called feeling”. (41)
(“Katama ca, bhikkhave, vedana // Chayime, bhikkhave, vedanakaya // cakkhu – samphassaja vedana// sotasamphassaja vedana //kayasamphassaja vedana // manosamphassaja vedana//Ayam vuccati, bhikkave, vedana //”. (42)
There are three kinds of feeling as they are often introduced in many discourses recorded in Pancanikaya: happy feeling, painful feeling and indifferent one.
The happy feeling always produces more craving or desire in one’s mind. The painful one always produces anger. The last one always fosters illusion. Feeling is, therefore, the source nurturing desire, anger and illusion. It really is the maker of rebirth and suffering.
Craving (tanha):
What is craving? – Lord Buddha showed:
” There are these six groups of craving: craving for things seen, for things heard, for odours, for tastes, for things tangible, for ideas. This is called craving”. (43)
(“Katama ca, bhikkhave, tanha // Chayime, bhikkhave, tanhakaya// Ruapatanha saddatanha gandhatanha rasatanha photthabbatanha dhammatanha // Ayam vuccati, bhikkhave, tanha //”. (44)
In the discourse of Right View (Sammadi-tthisuttam), Mahathera Sariputta mentioned three groups of craving as follows:
” And what, your reverences, is the uprising of anguish? That craving which is connected with again – becoming, accompanied by delight and attachment, finding delight in this and that, namely the craving for sense pleasures, the craving for becoming, and the craving for annihilation-this, your reverences, is called the origin of anguish”. (45)
(” Katamo c’avuso, dukkhasamudayo: Ya’yam tanha ponobhavika nandirgaasahagata tatratatrabhinandina, seyyathadam : Kamata-nha bhavatanha vibhavatanha, ayam vuccat’avuso dukkhasamudayo”.) (46)
Craving for pleasures means craving for the satisfaction of forms, sounds, odours, tastes and touches. This means sensual pleasures.
Craving for becoming (bhava) means craving for existence, survival in good states of life, or in happier and more delicate states of existence.
Craving for annihilation means craving for non – existence because of the tiresome existence.
As everybody can experience in his daily life, one comes into existence to live with his thirst for happiness and pleasures derived from the six sense – objects. But, unfortunately, everything , every pleasure changes from moment to moment, and this brings man doleful sufferings and makes man’s desires burst into flames. The more his desires burst into flames, the more suffering he experiences… This says that craving means the root cause of suffering, or suffering itself.
Grasping (Upadana):
What is grasping? – The Buddha said:
” There are the four graspings; grasping of desire, grasping of opinion, grasping of rule and ritual, and grasping of soul – theory.This is called grasping”. (47)
(” Katamanca, bhikkhave, upadanam // Cattarimani, bhikkhave, upadanani // Kamupadanam ditthupadanam salabbatupa-danam attavadupadanam // Idam vuccati, bhikkhave, upadanam //”.) (48)
The truth of suffering of life forces men to grasp their desire and what they desire for as a means to look for happiness. Men then come to consider their desire and thought as what of their Self, and consider their Self true. This phenomenon produces the grasping of desire, opinion and soul-theory and strengthens ignorance and suffering. On the other hand, their “self – thought” also produces craving for and grasping of things.
Becoming (Bhava):
What is becoming? It is defined that:
” There are these becomings: becoming in Kama (worlds), becoming in Rupa (worlds), and becoming in Aruapa (worlds)”. (49)
(“Katamo ca, bhikkhave, bhavo // Tayo me, bhikkhave, bhava // Kamabhavo ruapabhavo arapabhavo//Ayam vuccati, bhikkhave, bhavo”.) (50)
Becoming means existence. It shows states in which beings exist. Kama worlds are the worlds where beings desire for forms, sounds, smells, tastes and touches. Ruapaworlds are states where beings desire for delicate forms, existence and survival. Aruapa worlds are spheres where beings are tired of sensual desire and even desire for existence; they tend to desire for non – existence.
Becoming is therefore the manifestation of craving.
Birth (Jati):
What is birth? It is explained as follows.
” That which, of this and that being in this or that group, is birth, continuous birth, descent, reproductive, appearance of component factors’ acquiring of sense – spheres. This is called birth”.(51)
(” Katama ca, bhikkhave, jati // Ya tesam sattanam tamhi tamhi sattanikaye jati sanjati okkanti abhinibbatti khandhanam patubhavo ayatananam patilabho//Ayam vuccati, bhikkhave, jati//”.) (52)
For human beings, the appearance of name – and – form, or the five aggregates, is called birth. So, birth is the appearance of ignorance and suffering.
Old Age and Death (Jara – marana):
” What is old age and death? – It means that: “That which, of this or that being, in this and that group, is decay, drecrepitute, breaking up, hoariness, wrinkling of skin, shrinkage of a life – span, over – ripeness of faculties: this is called old – age. That which of this or that being from this or that group, is falling or decease, separation, disappearance, mortality or dying, accomplishment of time: separation of component factors, layingdown of the carcase: this is called death. Thus, it is this decay and this dying that is called old – age and death”. (53)
(“Katamanca, bhikkhave, jaramaranam // Ya tesam tesam sattanam tamhi tamhi sattanikaye jara jaranata khandiccam paliccam valittaccata ayuno samhani indriyanam paripako // ayam vuccati jara // Yam tesam sattanam tesam tamhatamha sattanikaya cuticavanata bhedo antaradhanam maccumaranam kalakiriya khandhanam bhedo kalebarassa nikkhepo // idam vuccati maranam // Iti ayanca jara idanca maranam // Idam vuccati, bhikkhave, jaramaranam //”.) (54)
Old – age – and – death itself is suffering to men. It is the image of destruction of conditioned things which is contrary to men’s desire for survival. Thus, it seems so terrible to everybody.
Above are meanings of the twelve elements of Dependent Origination explained by Lord Buddha. The operation of those elements will make up what is called the whole existence of a man that the writer is going to examine.
II.1.3. THE OPERATION OF THE TWELVE ELEMENTS OF DEPENDENT ORIGINATION.
Under the Bodhi – tree, Lord Buddha thought:
* Without birth, suffering cannot come into existence;
* Without becoming, birth cannot come into existence;
* Without grasping, becoming cannot be present;
* Without craving, grasping cannot be present;
* Without feeling, craving cannot be present;
* Without contact, feeling cannot be present;
* Without sixfold sense sphere, contact cannot be present;
* Without name – and – form, sixfold sense sphere cannot be present;
* Without consciousness, Name – and – form cannot be present;
* Without activities, consciousness cannot be present;
* Without ignorance, activities cannot be present;
So, Ignorance is the source of life stream of suffering. But it is conditioned, not the first cause of life as Lord Buddha said:
“Monks, the extreme point of ignorance is not apparent, so that one may say: “ignorance was not before; it has since come to be”. And this statement, monks, is made. Nevertheless, this thing is apparent: ignorance is conditioned by this or that”. (55)
(“Purima, bhikkhave, koti na pannayati avijjaya “ito pubbe avijja nahosi, atha paccha sambhava ti, evan c’etam, bhikkhave vuccati. Atha ca pana pannayati “idappaccaya avijja’ti”.) (56)
Ignoring that everything is conditioned is ignorance. Supposing that everything has its own self which ispermanent is ignorance. From this ignorance, a man comes to attach to that imaginary self, and again produces ignorance and nurtures it. From this wrong view and thought, he comes to look for the truth of his self, and the first cause of the world. His self – thought makes arise his craving, ill – will and illusion which are the motives of his mental, bodily, and oral activities. This causes him so much trouble.
When his self-thought operates, consciousness must be present and operates; this operation requires the presence of the subject of cognition (meaning consciousness), the object of cognition (meaning name – and – form, or sixfold sense sphere, or the outer world) and the meeting of that subject and object (meaning Touch) is present. At that moment, feeling immediately appears. So, all the elements: ignorance, activities, consciousness, name – and – form, six fold sense sphere, touch and feeling co – exist in any process of mental operation.
Feeling includes mental reaction which is craving or ill – will or illusion, or two of these three things. Craving itself implies grasping (or attachment to things). They are boundless, and manifest under endless forms. This requires the existence of the worlds or tibhava. In short, when a man’ self – thought operates, twelve elements of the Dependent Origination all are present. These elements are selfless and impermanent, so they lead the man to unsatisfied feeling.
Therefore, a man is nothing but the operation of those twelve elements leading to suffering, if his mind isdominated by self – thought. In the case of non – self thought, or the realization of Dependent Origination, operates in his mind, this operation will lead to the destruction of those twelve elements, or the destruction of suffering. Then the man appears as the one of non – self regard to things, and of happiness in the here – and -now. He actually proves that the long cherished dream of him and of education comes true.
It is, in reality, self – thought or non – self – thought of men which creates all values of things, gives estimate to them, and opens the course of human beings’ culture. The current culture, in general view, has been made up and controlled by self – thought (or avijja) which has produced a multitude of points of view on life, on universe and human values, and also individual, social crises. The solutions to these crises may be found in the operation of non – self thought coming from the wisdom regard of Dependent Origination which will be mentioned in next part of this work (II.2.).
