Dependent Origination - Cycling in Saṁsāra Flashcards
Chapter 8 (290 cards)
1
Q
What is the Sanskrit term for ‘dependent origination’?
A
Pratītyasamutpāda.
2
Q
What is the Tibetan term for ‘dependent origination’?
A
rten cing ‘brel bar ‘byung ba (ten ching drelwar jungwa).
རྟེན་ཅིང་འབྲེལ་བར་འབྱུང་བ
3
Q
What is the fundamental principle taught by dependent origination?
A
That all conditioned phenomena arise and exist in dependence upon causes and conditions.
4
Q
How many links are there in the standard presentation of dependent origination that explains cycling in saṁsāra?
A
Twelve links.
5
Q
What is the primary purpose of understanding the twelve links of dependent origination?
A
To understand clearly our situation in cyclic existence and how we are bound to it.
6
Q
How can understanding the twelve links inspire conscientiousness in our actions?
A
By seeing how our actions (karma motivated by afflictions) lead to future suffering, we become more mindful.
7
Q
How does understanding dependent origination help in avoiding unfortunate rebirths?
A
By identifying and avoiding the causes (ignorance, afflictions, negative karma) that lead to such rebirths.
8
Q
What does understanding the twelve links energize us to engage in?
A
Purification practices to prevent seeds of destructive karma from ripening.
9
Q
How does understanding dependent origination arouse enthusiasm for learning about emptiness?
A
It shows that because phenomena are dependently arisen, they are empty of inherent existence, which is the key to liberation.
10
Q
When we think of sentient beings bound in the cycle of the twelve links, what positive qualities can arise in our hearts?
A
Compassion and bodhicitta.
11
Q
According to Nāgārjuna’s ‘Heart of Dependent Origination,’ how are the twelve links categorized?
A
Into afflictions, karma, and duḥkha (suffering results).
12
Q
Which of the twelve links are classified as ‘afflictions’ by Nāgārjuna?
A
The first (ignorance), eighth (craving), and ninth (grasping).
13
Q
How many of the twelve links are classified as ‘afflictions’ by Nāgārjuna?
A
Three.
14
Q
Which of the twelve links are classified as ‘karma’ by Nāgārjuna?
A
The second (formative action) and tenth (renewed existence/becoming).
15
Q
How many of the twelve links are classified as ‘karma’ by Nāgārjuna?
A
Two.
16
Q
Which of the twelve links are classified as ‘duḥkha’ (suffering results) by Nāgārjuna?
A
The remaining seven: consciousness (3rd), name and form (4th), six sources (5th), contact (6th), feeling (7th), birth (11th), and aging/death (12th).
17
Q
How many of the twelve links are classified as ‘duḥkha’ (suffering results) by Nāgārjuna?
A
Seven.
18
Q
In Nāgārjuna’s summary, which categories constitute the ‘true origins of duḥkha’?
A
The three afflictions and the two karmas.
19
Q
In Nāgārjuna’s summary, which category constitutes ‘true duḥkha’?
A
The seven suffering results.
20
Q
What is the first link of dependent origination?
A
Ignorance (avidyā).
21
Q
What is ignorance (avidyā) in the context of the first link?
A
Fundamentally, it is the misapprehension of the nature of persons and phenomena, specifically grasping at inherent existence where there is none.
22
Q
Is the ignorance of the first link a mere passive not knowing?
A
No, it is an active misconception, a wrong way of apprehending reality.
23
Q
What are the two main types of phenomena whose nature is misapprehended by ignorance?
A
Persons (pudgala) and other phenomena (dharma).
24
Q
What does ignorance obscure regarding the self or person?
A
Their lack of a permanent, unitary, and independent self; their emptiness of inherent existence.
25
What does ignorance obscure regarding other phenomena?
Their lack of inherent existence, their dependent nature, and their impermanence.
26
Can ignorance also refer to unawareness of the Four Noble Truths or karma?
Yes, these are also forms of ignorance, though the root ignorance is grasping at inherent existence.
27
How does ignorance (link 1) lead to formative action (link 2)?
Under the influence of ignorance, we engage in actions (karma) that we believe will bring happiness or remove suffering, but which are actually sowing seeds for future samsaric existence.
28
Are formative actions (saṁskāras) only negative actions?
No, they can be meritorious (leading to happy rebirths in samsara), non-meritorious (leading to unfortunate rebirths), or unfluctuating (leading to rebirth in form/formless realms), all still within samsara if motivated by ignorance.
29
What is the second link of dependent origination?
Formative Action or Volitional Formations (saṃskāra).
30
What does 'formative action' (saṃskāra) primarily refer to in the context of the second link?
Karma – volitional actions of body, speech, and mind that create predispositions for future experiences.
31
What are the three types of formative actions (karma) based on their ethical quality?
Meritorious actions, non-meritorious actions, and unfluctuating actions.
32
What kind of rebirth do 'meritorious actions' (puṇya-saṃskāra) lead to?
Rebirth in the happy states of the desire realm (human or deva realms).
33
What kind of rebirth do 'non-meritorious actions' (apuṇya-saṃskāra) lead to?
Rebirth in the unfortunate lower realms (hell, hungry ghost, or animal realms).
34
What kind of rebirth do 'unfluctuating actions' (āniñjya-saṃskāra) lead to?
Rebirth in the form and formless realms, achieved through meditative absorptions.
35
Which of the root afflictions primarily motivates non-meritorious actions?
Anger, strong attachment, and dense ignorance often motivate non-meritorious actions.
36
Which mental states often motivate meritorious actions still within saṁsāra?
Benevolent intentions mixed with subtle self-grasping or attachment to samsaric happiness.
37
What motivates unfluctuating actions (karma leading to form/formless realms)?
Meditative states cultivated with attachment to serenity and subtle self-grasping.
38
How does formative action (link 2) lead to consciousness (link 3)?
Formative actions (karma) leave imprints or 'seeds' on the mental continuum, which are carried by consciousness and have the potential to ripen as future experiences, including the consciousness at the start of a new life.
39
What is the third link of dependent origination?
Consciousness (vijñāna).
40
What does 'consciousness' (vijñāna) refer to in the context of the third link?
It refers to the consciousness that is impelled by past karma (link 2) and carries the karmic seeds towards a new rebirth; specifically, the consciousness that connects to the new life at conception.
41
Can 'consciousness' (link 3) also refer to the ongoing stream of consciousness that experiences the world?
Yes, but in the context of projecting a new life, it's often pinpointed as the 'consciousness at the time of linking' to a new existence.
42
How does consciousness (link 3) 'carry' karmic seeds?
The karmic latencies (bīja) are said to be imprinted on the subtle mental continuum, which is the stream of consciousness.
43
Is the 'consciousness' of the third link pure or afflicted?
It is afflicted because it is still operating under the influence of ignorance and carries the seeds of past afflictions and karma.
44
How does consciousness (link 3) lead to name and form (link 4)?
The karmic-laden consciousness, having entered a new womb (in the case of womb birth), becomes the basis for the development of the new psychophysical organism (name and form).
45
What is the fourth link of dependent origination?
Name and Form (nāmarūpa).
46
What does 'name' (nāma) in 'name and form' generally refer to?
The mental aggregates: feeling, perception, formative factors (excluding karma of link 2), and consciousness (as aggregates, distinct from link 3's projecting role).
47
What does 'form' (rūpa) in 'name and form' generally refer to?
The physical aspects of the developing embryo/fetus, such as the fertilized ovum and its subsequent development into the body.
48
At what stage of existence does 'name and form' (link 4) primarily develop?
During the embryonic and fetal stages of development in the womb.
49
Is 'name and form' fully developed at the moment of conception?
No, it develops gradually after consciousness (link 3) has entered the generative substances.
50
How does 'name and form' (link 4) lead to the six sense sources (link 5)?
As the embryo (name and form) develops, the sense faculties or 'sources' for future sensory experience begin to form and mature.
51
What is the fifth link of dependent origination?
Six Sense Sources or Six Sense Bases (ṣaḍāyatana).
52
What are the 'six sense sources' (ṣaḍāyatana) in the context of the fifth link?
The six internal sense faculties: eye, ear, nose, tongue, body (for touch), and mind (mano-āyatana for mental objects).
53
Why are they called 'sources' or 'bases' (āyatana)?
Because they are the bases or gateways through which consciousness makes contact with sense objects and experiences the world.
54
At what stage are the six sense sources (link 5) generally considered to be functional or nearing functionality?
Towards the later stages of fetal development, just before or around the time of birth, when they are capable of interacting with their respective objects.
55
Are the six sense sources (link 5) only physical?
Five are physical (eye, ear, nose, tongue, body sense organ), and the sixth, the mental sense source (mano-āyatana), is considered a mental basis.
56
How do the six sense sources (link 5) lead to contact (link 6)?
Once the sense sources are sufficiently developed, they can come into conjunction with their respective objects and the corresponding consciousness, resulting in 'contact'.
57
What is the sixth link of dependent origination?
Contact (sparśa).
58
What is 'contact' (sparśa) in the context of the sixth link?
The meeting of three factors: a sense faculty (internal source), a sense object (external source), and the corresponding sense consciousness.
59
Does 'contact' (link 6) imply mere physical touching?
No, it is a mental event, the initial 'touching' or 'meeting' of the mind with an object through a sense faculty, which determines the quality of the initial experience.
60
What is the function of contact (sparśa)?
It is the condition for the arising of feeling (vedanā). It 'touches off' an experience.
61
How many types of contact are there, corresponding to the sense faculties?
Six types: eye-contact, ear-contact, nose-contact, tongue-contact, body-contact, and mind-contact.
62
Is contact (sparśa) always a conscious, fully aware event?
It can range from subtle, barely noticed contact to fully conscious engagement with an object.
63
How does contact (link 6) lead to feeling (link 7)?
When a sense faculty, object, and consciousness meet (contact), a feeling – pleasant, unpleasant, or neutral – arises as a direct result of that particular contact.
64
What is the seventh link of dependent origination?
Feeling (vedanā).
65
What is 'feeling' (vedanā) in the context of the seventh link?
The affective tone of an experience; the direct, immediate experience of pleasure, pain (unpleasantness), or neutrality that arises from contact.
66
What are the three primary types of feeling (vedanā)?
Pleasant feeling (sukha-vedanā), unpleasant or painful feeling (duḥkha-vedanā), and neutral feeling (adukhāmasukha-vedanā).
67
Does 'feeling' (vedanā) refer to complex emotions like love or anger?
No, in this context, vedanā refers to the basic, raw affective tone of an experience, not complex, conceptually elaborated emotions (which involve other mental factors).
68
Is feeling (vedanā) considered an affliction in itself?
No, feeling itself is a neutral resultant mental factor. However, our reaction to feelings, driven by underlying afflictions, leads to further problems.
69
How does feeling (link 7) lead to craving (link 8)?
Pleasant feelings often lead to craving (desire to prolong or repeat them). Unpleasant feelings often lead to craving (desire to be free from them, which is a form of aversion, itself a type of craving for an alternative state).
70
Can neutral feelings also lead to craving?
Yes, sometimes neutral feelings can lead to a subtle craving for stimulation or a desire for them not to change into unpleasant feelings, often rooted in subtle ignorance.
71
What is the eighth link of dependent origination?
Craving or Thirst (tṛṣṇā).
72
What is 'craving' (tṛṣṇā) in the context of the eighth link?
An afflicted mental factor that arises in response to feeling (vedanā) and desires more of what is pleasant, or desires to be free from what is unpleasant.
73
What are the three main objects of craving (tṛṣṇā) often identified?
Craving for sensual pleasures (kāma-tṛṣṇā), craving for existence (bhava-tṛṣṇā), and craving for non-existence or annihilation (vibhava-tṛṣṇā).
74
How does craving for sensual pleasures operate?
It is the desire for agreeable sights, sounds, smells, tastes, and tactile sensations.
75
How does craving for existence operate?
It is the desire for continued being, for rebirth (especially in pleasant states), and for the perpetuation of a perceived self.
76
How does craving for non-existence operate?
It is the desire for annihilation, for an end to suffering through cessation of being, often based on nihilistic views.
77
Which of the three categories of Nāgārjuna's summary (affliction, karma, duḥkha) does craving (link 8) fall into?
Affliction.
78
How does craving (link 8) lead to grasping (link 9)?
When craving for an object or state becomes strong and insistent, it develops into grasping, an intensified form of desire where one actively clings or tries to secure the object of craving.
79
Is craving (tṛṣṇā) the same as ordinary desire?
'Ordinary desire' can be neutral (e.g., desire to eat when hungry). Tṛṣṇā is specifically afflicted desire that is rooted in ignorance and leads to suffering and bondage.
80
What is the ninth link of dependent origination?
Grasping or Clinging (upādāna).
81
What is 'grasping' (upādāna) in the context of the ninth link?
An intensified and more developed form of craving (tṛṣṇā); it is a firm clinging or adherence to objects, experiences, views, or a sense of self.
82
What are the four common types of grasping (upādāna) often listed?
1. Grasping at sensual pleasures (kāmopādāna), 2. Grasping at views (dṛṣṭyupādāna), 3. Grasping at ethics and modes of conduct (śīlavratopādāna), 4. Grasping at a doctrine of self (ātmavādopādāna).
83
What does 'grasping at sensual pleasures' involve?
Strong clinging to and pursuit of desirable sensory experiences.
84
What does 'grasping at views' involve?
Tenacious adherence to one's own philosophical, religious, or personal opinions, often including wrong views.
85
What does 'grasping at ethics and modes of conduct' involve?
Rigid clinging to certain rules, rituals, or ascetic practices, believing them to be inherently purifying or liberating, without proper understanding.
86
What does 'grasping at a doctrine of self' involve?
Clinging to the belief in an inherently existent, permanent, or independent self.
87
Which of the three categories of Nāgārjuna's summary does grasping (link 9) fall into?
Affliction.
88
How does grasping (link 9) lead to becoming/existence (link 10)?
The powerful clinging and attachment inherent in grasping energizes and directs past karmic potencies (link 2, saṁskāra), effectively 'watering the seeds' of karma and bringing them to a state where they are ready to produce a future existence. This active process is 'becoming'.
89
How is grasping different from craving?
Craving is the initial desire and longing; grasping is a more developed, solidified, and active clinging and effort to secure or maintain the object of desire.
90
What is the tenth link of dependent origination?
Becoming or (Renewed) Existence (bhava).
91
What does 'becoming' or 'existence' (bhava) refer to in the context of the tenth link?
It refers to the karmic potential (from link 2) that has been fully activated and empowered by craving (link 8) and grasping (link 9), and is now ripe and actively leading towards the next rebirth. It's the 'coming into being' of the causes for the next life.
92
What are the two aspects of 'becoming' (bhava) sometimes distinguished?
Karmic becoming (karma-bhava) and rebirth-becoming (upapatti-bhava).
93
What is 'karmic becoming' (karma-bhava)?
This refers to the karma itself (link 2, formative actions) that is now potentized by craving and grasping and is actively shaping the next existence.
94
What is 'rebirth-becoming' (upapatti-bhava)?
This refers to the actual tendency or process leading towards the specific type of rebirth that will occur, the immediate precursor to birth.
95
Which of the three categories of Nāgārjuna's summary does becoming/existence (link 10) fall into?
Karma (specifically, the karmic aspect leading to rebirth).
96
How does becoming/existence (link 10) lead to birth (link 11)?
'Becoming' is the fully ripened cause that directly projects and brings about the actual event of birth into a new life and a new set of psychophysical aggregates.
97
Is 'becoming' (bhava) the same as the new life itself?
No, it is the immediate, fully potent cause or process *leading to* the new life. The new life itself is 'birth' (jāti).
98
What is the eleventh link of dependent origination?
Birth (jāti).
99
What does 'birth' (jāti) refer to in the context of the eleventh link?
The actual arising of a new set of psychophysical aggregates (skandhas) in a particular realm of existence at the beginning of a new life; the initial manifestation of the new being.
100
Does 'birth' (jāti) only refer to human birth from a womb?
No, it refers to birth in any of the samsaric realms, according to the specific mode of birth in that realm (e.g., womb birth, egg birth, moisture birth, miraculous/spontaneous birth).
101
What is initiated or begins with 'birth' (jāti)?
A new cycle of life, with a new body and mind complex, which will inevitably experience aging, sickness, and death.
102
Which of the three categories of Nāgārjuna's summary does birth (link 11) fall into?
Duḥkha (suffering results).
103
How does birth (link 11) lead to aging and death (link 12)?
Birth is the precondition for aging and death. Once a being is born into a conditioned existence, the processes of decay, decline (aging), and eventual cessation of that life (death) are inevitable consequences.
104
Is birth (jāti) itself considered a form of suffering?
Yes, from a Buddhist perspective, taking rebirth in samsara, even in a fortunate realm, is ultimately a form of suffering because it subjects one to the subsequent sufferings of aging, sickness, death, and the pervasive unsatisfactoriness of conditioned existence.
105
What is the twelfth link of dependent origination?
Aging and Death (jarā-maraṇa).
106
What is the eleventh link of dependent origination?
Birth (jāti).
107
What does 'birth' (jāti) refer to in the context of the eleventh link?
The actual arising of a new set of psychophysical aggregates (skandhas) in a particular realm of existence at the beginning of a new life; the initial manifestation of the new being.
108
Does 'birth' (jāti) only refer to human birth from a womb?
No, it refers to birth in any of the samsaric realms, according to the specific mode of birth in that realm (e.g., womb birth, egg birth, moisture birth, miraculous/spontaneous birth).
109
What is initiated or begins with 'birth' (jāti)?
A new cycle of life, with a new body and mind complex, which will inevitably experience aging, sickness, and death.
110
Which of the three categories of Nāgārjuna's summary does birth (link 11) fall into?
Duḥkha (suffering results).
111
How does birth (link 11) lead to aging and death (link 12)?
Birth is the precondition for aging and death. Once a being is born into a conditioned existence, the processes of decay, decline (aging), and eventual cessation of that life (death) are inevitable consequences.
112
Is birth (jāti) itself considered a form of suffering?
Yes, from a Buddhist perspective, taking rebirth in samsara, even in a fortunate realm, is ultimately a form of suffering because it subjects one to the subsequent sufferings of aging, sickness, death, and the pervasive unsatisfactoriness of conditioned existence.
113
What is the twelfth link of dependent origination?
Aging and Death (jarā-maraṇa).
114
What does 'aging' (jarā) refer to in the context of the twelfth link?
The gradual decay, decline, and degeneration of the psychophysical aggregates from the moment of birth (or maturity) until death.
115
What does 'death' (maraṇa) refer to in the context of the twelfth link?
The cessation of the life faculty associated with a particular set of psychophysical aggregates; the separation of consciousness from that specific body.
116
Are 'aging and death' (link 12) presented as a single link or two distinct aspects?
Often presented as a compound 'jarā-maraṇa' signifying the inseparable continuum from deterioration to final cessation of that life.
117
What other sufferings are often included or implied along with 'aging and death' in this link?
Sorrow (śoka), lamentation (parideva), pain (duḥkha – physical and mental), unhappiness/grief (daurmanasya), and disturbance/despair (upāyāsa).
118
Which of the three categories of Nāgārjuna's summary does aging and death (link 12) fall into?
Duḥkha (suffering results).
119
Does the twelfth link (aging and death) lead to another link in the *same* chain of twelve?
No, the twelfth link marks the culmination of one cycle of life produced by that particular chain. However, if the root ignorance (link 1) that initiated the cycle is not eradicated, the karmic seeds and afflictive tendencies will lead to a new cycle of twelve links, starting again with ignorance.
120
So, how does the cycle of the twelve links perpetuate itself?
The suffering experienced through aging and death (and life in general) often fails to be understood correctly due to underlying ignorance (link 1). This ignorance fuels craving (link 8) and grasping (link 9) for new experiences or existence, which in turn activate past karmic formations (link 2 via link 10), leading to a new consciousness (link 3) and a subsequent rebirth, thus continuing the cycle.
121
In the common model of the twelve links spanning three lifetimes, which links pertain to the 'past life' (causal phase)?
Ignorance (link 1) and Formative Action (link 2).
122
How many links pertain to the 'past life' in the three-lifetime model?
Two links.
123
In the three-lifetime model, which links pertain to the 'present life' (resultant phase from past causes, and causal phase for future)?
Consciousness (3), Name and Form (4), Six Sense Sources (5), Contact (6), Feeling (7) as results of past causes; and Craving (8), Grasping (9), Becoming (10) as causes for future life.
124
How many links primarily constitute the 'resultant phase' of the present life in the three-lifetime model (i.e., ripening from past causes)?
Five links (Consciousness, Name & Form, Six Sources, Contact, Feeling).
125
How many links primarily constitute the 'causal phase' within the present life for the future life in the three-lifetime model?
Three links (Craving, Grasping, Becoming).
126
In the three-lifetime model, which links pertain to the 'future life' (resultant phase from present causes)?
Birth (link 11) and Aging & Death (link 12).
127
How many links pertain to the 'future life' in the three-lifetime model?
Two links.
128
What is the significance of the 2-5-3-2 grouping in the three-lifetime model?
Two past causes (ignorance, formative action) lead to five present results (consciousness through feeling). These present conditions, along with three present causes (craving, grasping, becoming), lead to two future results (birth, aging/death).
129
Can the twelve links also be understood as occurring within a shorter timeframe, such as two lifetimes?
Yes, some explanations detail how the links can complete a cycle over two lifetimes.
130
Can the twelve links also be understood as functioning in every moment of experience?
Yes, a subtle arising and ceasing of these dependent links can be observed in the moment-to-moment process of perception, cognition, and reaction.
131
What is the 'forward order' or 'anuloma' of dependent origination?
The explanation of how the links arise sequentially from ignorance to aging and death, showing how saṁsāra is produced.
132
What is the 'reverse order' or 'pratiloma' of dependent origination?
The explanation of how, by ceasing the preceding link, the subsequent link also ceases, showing how saṁsāra can be unraveled and liberation attained.
133
How does the cessation of ignorance lead to the cessation of the entire chain?
If ignorance (link 1) ceases, then formative actions (link 2) are not produced in the same way, and so on, leading to the cessation of consciousness (link 3) that projects rebirth, and ultimately the cessation of birth, aging, and death.
134
What is the meaning of 'pratītya' in Pratītyasamutpāda?
'Meeting,' 'relying,' or 'depending'.
135
What is the meaning of 'samutpāda' in Pratītyasamutpāda?
'Arising,' 'origination,' or 'springing up together'.
136
So, Pratītyasamutpāda literally means something like...?
'Dependent arising' or 'arising in dependence upon conditions'.
137
What are the three characteristics of dependent arising often taught by the Buddha?
1. This being, that becomes (imasmiṃ sati idaṃ hoti). 2. From the arising of this, that arises (imassuppādā idaṃ uppajjati). 3. This not being, that does not become (imasmiṃ asati idaṃ na hoti). 4. From the ceasing of this, that ceases (imassa nirodhā idaṃ nirujjhati). (Often cited as two or four parts of the same principle).
138
How does the first characteristic 'This being, that becomes' illustrate dependent arising?
It shows that the existence of a specific cause or condition leads to the existence of a specific result.
139
How does the second characteristic 'From the arising of this, that arises' illustrate dependent arising?
It emphasizes the dynamic process: when a cause comes into being, its effect also comes into being.
140
How does the third characteristic 'This not being, that does not become' illustrate the path to cessation?
It shows that if the specific cause or condition is absent, its specific result will also be absent.
141
How does the fourth characteristic 'From the ceasing of this, that ceases' illustrate the path to cessation?
It emphasizes the dynamic process of cessation: when a cause is made to cease, its effect also ceases.
142
How does the understanding of dependent origination refute the idea of a permanent, unchanging self?
It shows that the 'self' or 'person' is a product of constantly changing, interdependent causes and conditions (the aggregates, the twelve links), not a static entity.
143
How does dependent origination refute the idea of things arising without a cause (causeless arising)?
It explicitly states that phenomena arise *in dependence upon* causes and conditions; nothing arises randomly or from nothing.
144
How does dependent origination refute the idea of things arising from a discordant cause (e.g., a single, independent creator God)?
It shows a specific web of interconnected causes and conditions that are congruent with their effects, rather than a single external agent creating things from a different nature or from nothing.
145
How does dependent origination relate to the concept of emptiness (śūnyatā)?
Because all phenomena are dependently arisen, they are empty of inherent, independent, or self-sufficient existence. Dependent origination is the very reason for emptiness.
146
If things are empty of inherent existence, does that mean they do not exist at all?
No, it means they do not exist inherently or independently. They exist conventionally, as dependent arisings, capable of functioning.
147
Nāgārjuna stated that duḥkha is not self-created. What does this mean?
Suffering does not arise from an inherently existent self creating its own suffering independently of other factors.
148
Nāgārjuna stated that duḥkha is not other-created. What does this mean?
Suffering is not imposed by an entirely separate, independent other entity or force, without relation to one's own actions and mental states.
149
Nāgārjuna stated that duḥkha is not created by both self and other. What does this mean?
It's not a product of a combination of an inherently existent self and an inherently existent other.
150
Nāgārjuna stated that duḥkha does not arise causelessly. What does this mean?
Suffering is not a random, uncaused event; it arises from specific causes and conditions.
151
So, according to Nāgārjuna and the Buddha, how does duḥkha arise?
It is dependently arisen; it arises from a web of interconnected causes and conditions, primarily ignorance, afflictions, and karma.
152
What is the significance of Tsongkhapa's statement: 'conventionally the nonexistence of the four extremes with respect to arising and the existence of arising are not contradictory'?
It means that while phenomena are empty of arising from the four extremes (self, other, both, no cause) at an ultimate level, they still demonstrably arise and function conventionally as dependent originations.
153
The snippet mentions 'The five causal links produce the seven resultant links.' Which are the five causal links here?
Ignorance (1), Formative Action (2), Craving (8), Grasping (9), and Becoming (10). (Grouping 1, 8, 9 as afflictions and 2, 10 as karma, these 5 are the 'true origins').
154
Which are the seven resultant links produced by these five causal links?
Consciousness (3), Name and Form (4), Six Sources (5), Contact (6), Feeling (7), Birth (11), and Aging/Death (12). (These are the 'true duhkha').
155
Can understanding dependent origination help in developing compassion?
Yes, seeing how all sentient beings are trapped in this cycle of 12 links due to ignorance, and helplessly experience suffering, naturally evokes compassion.
156
How can the teaching on the twelve links be applied to one's daily life, not just to rebirth?
By observing how momentary ignorance leads to afflicted thoughts (karma), which condition our immediate perceptions and feelings, leading to craving and grasping, and momentary 'births' of emotional states that then 'age and die'.
157
What is the link of 'consciousness' (vijñāna) often compared to in terms of carrying karmic seeds?
Sometimes to a messenger carrying a message, or a stream carrying along what is put into it.
158
What aspect of 'name and form' (nāmarūpa) refers to the very initial stage of physical being in the womb?
The fertilized ovum and the earliest stages of cell division and differentiation.
159
When the 'six sense sources' (ṣaḍāyatana) are developing, are they immediately functional?
They develop gradually and become functional at different stages, usually becoming mostly complete before birth.
160
What is the key factor that distinguishes mere 'sensation' from the link of 'feeling' (vedanā)?
Feeling is the affective quality of experience – pleasant, unpleasant, or neutral – that directly arises from contact.
161
Is all 'craving' (tṛṣṇā) for something positive or pleasant?
No, craving to be free from pain or unpleasantness is also a form of tṛṣṇā (often vibhava-tṛṣṇā, craving for non-existence of the suffering state).
162
How does 'grasping at views' (dṛṣṭyupādāna) contribute to conflict?
By rigidly clinging to one's own opinions as absolute truth, one may become intolerant of others' views, leading to disputes.
163
What is the relationship between 'karmic becoming' (karma-bhava) and 'formative action' (saṁskāra, link 2)?
Karma-bhava can be seen as the potentized karma of link 2, now activated by craving and grasping and ready to project the next life.
164
Does 'birth' (jāti) only refer to the moment of physical emergence from the womb or egg?
It refers to the initial formation and appearance of the new set of aggregates that constitute that particular life.
165
Are 'aging' (jarā) and 'death' (maraṇa) punishments, or natural consequences of birth?
They are natural, inevitable consequences of being born into a conditioned, impermanent existence.
166
If ignorance is like a blind person, what are formative actions (saṁskāra) sometimes compared to?
A potter making pots (creating forms/karmic results).
167
If consciousness (vijñāna) is like a monkey jumping from tree to tree, what does this illustrate?
Its restless nature and how it moves from one object or state to another, carrying karmic imprints.
168
If name and form (nāmarūpa) are like a boat and boatman, what do they signify?
The interdependence of mind and body for navigating existence.
169
If the six sense sources (ṣaḍāyatana) are like an empty village, what does this point to?
Their lack of an inherent owner or indwelling self; they are just conditions.
170
If contact (sparśa) is like a collision or a meeting of three, what does it emphasize?
The coming together of faculty, object, and consciousness as a condition for experience.
171
If feeling (vedanā) is like an arrow piercing the eye, what aspect does this highlight?
Its immediate, direct, and often impactful affective quality.
172
If craving (tṛṣṇā) is like a person dying of thirst drinking salt water, what does this illustrate?
How craving, while seeking satisfaction, actually perpetuates dissatisfaction and suffering.
173
If grasping (upādāna) is like a monkey reaching for fruit, what does it show?
The active effort to seize and hold onto objects of desire.
174
If becoming (bhava) is like a pregnant woman, what does it signify?
The state of being full with the potential for a new birth, the causes being ripe.
175
If birth (jāti) is like the actual delivery of a child, what does it represent?
The manifest beginning of a new life cycle.
176
If aging and death (jarā-maraṇa) are like carrying a heavy, decaying burden, what does it convey?
The inevitable suffering and decline inherent in conditioned existence.
177
What is the primary factor that 'throws' or 'projects' consciousness into a future rebirth (the 'projecting cause')?
Karma (formative actions, link 2), particularly fully ripened karma from a previous life, activated by ignorance.
178
What factors 'complete' or 'actualize' the rebirth that has been projected (the 'completing causes')?
Primarily craving (link 8) and grasping (link 9) in the present (or intermediate state), which nourish the karmic seeds and lead to becoming (link 10).
179
Can a single karmic action (link 2) lead to multiple rebirths?
Generally, a significant projecting karma leads to one specific rebirth, though the tendencies and other karmic potentials continue.
180
Can multiple karmic actions contribute to a single rebirth?
Yes, the overall karmic balance and specific strong karmas influence the nature of a rebirth.
181
What is the role of the 'intermediate state' (antarābhava or bar do) in some explanations of the 12 links?
Craving and grasping can be particularly active in the intermediate state, shaping the conditions for the next birth according to the available karmic seeds.
182
Does understanding the twelve links imply fatalism or predestination?
No, because the links are dependent arisings, they are not fixed. By changing the causes (especially ignorance and craving), the results can be changed. Liberation is possible.
183
How does the teaching of the twelve links demonstrate the principle of 'no creator God'?
It shows a naturalistic process of cause and effect driven by internal factors (ignorance, karma, afflictions) rather than an external divine agent.
184
What is the 'wheel of life' (bhavacakra) diagram and how does it depict the twelve links?
It's a symbolic representation of saṁsāra, with the twelve links often depicted around the outer rim, showing the cyclical process.
185
In the Wheel of Life, what is usually depicted at the very center, driving the cycle?
The three poisons: ignorance (pig), attachment (rooster), and aversion (snake).
186
What does the outward (clockwise) direction of the links in the Wheel of Life typically represent?
The arising or perpetuation of saṁsāra (anuloma).
187
How could one symbolically represent the reverse order (pratiloma) on the Wheel of Life?
By mentally tracing the links backwards, understanding that ceasing the cause ceases the effect.
188
When ignorance is specified as 'obscuration regarding reality,' what reality is primarily being referred to?
The ultimate reality of emptiness, the lack of inherent existence.
189
Do formative actions (saṁskāra) only create predispositions for future *physical* rebirths?
No, they also create predispositions for mental states, habitual patterns, and experiences within any given life.
190
When consciousness (link 3) 'descends' into the womb, what is it connecting with?
The fertilized ovum (the union of parental sperm and egg).
191
What are the 'five mental aggregates' that constitute 'name' (nāma) in nāmarūpa?
Feeling, perception, formative factors (mental karmic formations other than link 2), consciousness (as an aggregate), and sometimes a broader category of mental states.
192
What is the significance of the 'mind sense source' (mano-āyatana) among the six sense sources?
It is the basis for cognizing mental objects (thoughts, ideas, memories, emotions).
193
If 'contact' (sparśa) is the meeting, what does it 'discriminate' or 'experience'?
It experiences the object in a way that allows feeling to arise; it distinguishes the object to some degree.
194
Can 'neutral feeling' (adukhāmasukha-vedanā) be a subtle basis for suffering?
Yes, because it is impermanent and often accompanied by subtle ignorance or an underlying lack of deep satisfaction.
195
How does 'craving for existence' (bhava-tṛṣṇā) relate to the desire for eternal life found in some philosophies?
It is a similar deep-seated urge for continuity, but in Buddhism, it's seen as an afflicted state binding one to saṁsāra.
196
How can 'grasping at ethics and modes of conduct' (śīlavratopādāna) be an obstacle even if the conduct seems virtuous?
If one clings to the mere external form of practice with a belief in its inherent power to liberate, without wisdom or proper motivation, it becomes a subtle form of grasping.
197
What is the 'renewed existence' aspect of 'becoming' (bhava link 10)?
It's the fully formed karmic impetus that is on the verge of manifesting as the next life.
198
Does 'birth' (jāti) signify only the beginning, or does it imply the whole package of that new life's general characteristics?
It signifies the initial manifestation of a new set of aggregates which will then undergo the experiences characteristic of that realm and that individual's karma.
199
When 'aging' (jarā) is mentioned, does it only refer to old age?
No, it refers to the process of change and decay that begins subtly from the moment of full formation or birth and continues throughout life.
200
What is the role of 'sorrow, lamentation, pain, grief, and despair' in relation to the twelfth link?
These are the mental and emotional sufferings often directly associated with experiencing aging, sickness, and death, or the loss of what is cherished due to impermanence.
201
If the 'person' cycling cannot be found under ultimate analysis (as per the snippet), what is it that cycles?
It is the conventional 'person' or mindstream, designated upon the dependently arising aggregates and links, that conventionally undergoes the process of rebirth and suffering.
202
How does understanding dependent origination cultivate 'disenchantment' (nibbidā) with saṁsāra?
By seeing the relentless, impersonal, and conditioned nature of the cycle of suffering, one loses fascination and attachment to samsaric pursuits.
203
How does dependent origination provide a 'middle way' between eternalism and nihilism?
It avoids eternalism by showing that nothing is permanent or inherently existent, and it avoids nihilism by affirming conventional existence, causality (karma), and the continuity of the mindstream (though not an eternal self).
204
What is the connection between understanding the dependent origination of suffering and the motivation to attain nirvāṇa?
Realizing that suffering arises from specific, dependent causes gives the confidence that if those causes are removed, suffering will cease, making nirvāṇa a tangible goal.
205
What does Nāgārjuna's refutation of duḥkha being 'self-created' specifically target?
The idea of an independent, inherently existent self that autonomously generates its own suffering, without reliance on other causes and conditions.
206
What does Nāgārjuna's refutation of duḥkha being 'other-created' specifically target?
The idea that suffering is imposed by a completely external, independent agent or force (like a creator god or fate) without any contribution from one's own internal causes (karma and afflictions).
207
What is the profound implication of understanding duḥkha as 'dependently arisen' rather than self-created, other-created, both, or causeless?
It implies that since duḥkha arises from specific causes and conditions, it can be made to cease by addressing and eliminating those specific causes and conditions through the path.
208
How can one apply the 'three characteristics of dependent arising' to understand the impermanence of a cherished possession?
This possession (1) exists because certain causes/conditions exist (e.g., it was manufactured, purchased); (2) it arose when those causes came together; (3) if those causes were absent, it wouldn't exist; (4) when its sustaining conditions cease (e.g., through decay or damage), it will cease to exist in its current form.
209
How can one apply the 'three characteristics of dependent arising' to understand a difficult relationship?
The difficult relationship (1) exists because certain interpersonal dynamics, habits, and conditions are present; (2) it arose from specific interactions and conditions; (3) if those conditions were different or absent, the difficulty wouldn't exist in the same way; (4) if the underlying causes for the difficulty are addressed and cease, the difficult nature of the relationship can cease or transform.
210
If nothing arises from a cause that is 'itself' (inherently one with the effect), what extreme view does this refute?
The extreme view of eternalism or identity, where an effect is seen as pre-existing within its cause in an identical and unchanging way.
211
If nothing arises from something 'inherently different' from it without connection, what extreme view does this relate to refuting?
The extreme view of unrelated causes and effects, or creation ex nihilo by a totally disconnected cause.
212
If nothing arises from 'both' (an inherently existent self-cause and an inherently existent other-cause combined), what does this highlight?
The fallacy of combining two impossible modes of inherent arising.
213
If nothing arises 'without a cause,' what extreme view does this directly refute?
The extreme view of nihilism or accidentalism, which denies orderly causality.
214
What are the 'three doors of liberation' often associated with understanding emptiness and dependent origination?
Emptiness (śūnyatā), signlessness (ānimitta), and wishlessness (apraṇihita).
215
How does 'signlessness' relate to dependent origination?
Recognizing that dependently arisen phenomena lack fixed, inherent signs or characteristics that define them from their own side.
216
How does 'wishlessness' relate to dependent origination and emptiness?
Understanding that there is no inherently existent goal to be grasped at, or inherent self to attain it, leading to freedom from afflicted aspiration.
217
Does dependent origination apply only to unpleasant experiences (duḥkha)?
No, it applies to all conditioned phenomena, including pleasant experiences, neutral ones, and even the path itself.
218
What is the 'causal efficacy' of dependently arisen phenomena?
Despite being empty of inherent existence, dependently arisen phenomena can perform functions and produce effects on the conventional level.
219
How does understanding the twelve links help to develop 'weariness' or 'revulsion' (nirveda/nibbidā) for saṁsāra?
By seeing the mechanical, impersonal, and suffering-bound nature of the cycle, one's attachment to samsaric existence diminishes.
220
What is the difference between 'projecting karma' (ākṣepa-karma) and 'completing karma' (paripūraka-karma) in the context of the twelve links?
Projecting karma (like link 2) throws the consciousness towards a general type of rebirth. Completing karma (often associated with link 10) shapes the specific details and experiences within that rebirth.
221
Can one of the twelve links be present without the others in an unbroken chain leading to samsaric rebirth?
For the full cycle of samsaric rebirth as described by the twelve links, all links are considered necessary in their causal sequence.
222
How does the concept of 'momentary dependent origination' apply to our thoughts?
Each moment of thought arises in dependence on preceding mental moments, objects, and conditions, and itself conditions subsequent thoughts.
223
What is the relationship between the 'six sense objects' (external āyatanas) and the twelve links?
The six sense objects (forms, sounds, smells, tastes, tangibles, mental objects) are what the six internal sense sources (link 5) interact with to produce contact (link 6).
224
If 'feeling' (vedanā) is neutral, can it still be a condition for 'craving' (tṛṣṇā)?
Yes, neutral feelings can lead to a subtle craving for something more stimulating, or a fear of the neutral state changing into an unpleasant one, both rooted in underlying ignorance.
225
What kind of 'existence' is primarily referred to by 'bhava' (becoming/existence, link 10) in the context of rebirth?
The potent karmic force that is on the verge of producing the next life, the 'gestation' of the next samsaric state.
226
Does 'aging' (jarā) only begin when one is visibly old?
No, from a subtle perspective, the process of change and decay (aging) begins as soon as formation is complete and continues moment by moment.
227
What is the significance of the 'Wheel of Life' (Bhavacakra) being held by Yama, the Lord of Death?
It symbolizes that all beings within the cycle of the twelve links are subject to impermanence and death, and are within the grasp of samsaric suffering.
228
In the Wheel of Life, what do the various realms depicted within the spokes represent?
The different types of rebirth (e.g., deva, human, animal, hungry ghost, hell-being) that one can take as a result of karma motivated by the twelve links.
229
How is 'contact' (sparśa) a 'coming together of three'?
It is the meeting of the sense faculty (e.g., eye sense faculty), the sense object (e.g., a visible form), and the sense consciousness (e.g., eye consciousness).
230
Why is 'feeling' (vedanā) said to be like experiencing the taste of honey on a razor's edge?
It highlights that even samsaric pleasures (honey) are inevitably mixed with pain or lead to suffering (the razor's edge).
231
How does 'craving' (tṛṣṇā) function like a 'seed' for future suffering?
Craving nourishes past karmic seeds and creates new ones, ensuring the continuation of the cycle of becoming and rebirth.
232
Why is 'grasping' (upādāna) considered a stronger affliction than 'craving' (tṛṣṇā)?
Grasping involves a more solidified intention and active effort to secure, maintain, or identify with the object of desire, making it harder to let go.
233
What is the nature of the 'consciousness' (vijñāna) in link 3 that enters the new existence?
It is a resultant consciousness, carrying the karmic imprints from past formative actions (link 2) and propelled by ignorance (link 1).
234
How does 'name and form' (nāmarūpa) serve as the support for consciousness in a new life?
The developing mind-body complex (name and form) provides the necessary basis for consciousness to operate and experience within that life.
235
What is the role of 'formative actions' (saṁskāra) in determining the *type* of consciousness that arises at rebirth?
The ethical quality of formative actions (meritorious, non-meritorious, unfluctuating) conditions the type of rebirth and thus the initial consciousness associated with that realm.
236
Can ignorance (avidyā) be present even when one is experiencing a pleasant feeling?
Yes, the pleasant feeling itself is perceived through the lens of ignorance if one grasps it as inherently existent or a source of lasting happiness.
237
How does 'aging and death' (jarā-maraṇa) become a condition for future suffering if ignorance is not overcome?
The experience of aging, loss, and death, if not understood through wisdom, can generate fear, aversion, and craving for renewed existence, thus fueling a new cycle starting with ignorance.
238
What does it mean that the twelve links are 'mutually dependent'?
Each link arises in dependence on others and also serves as a condition for others, creating an interconnected web rather than just a simple linear chain.
239
How does understanding dependent origination challenge the notion of a fixed 'doer' of actions or 'experiencer' of results?
It shows that both actions and experiences arise from a collection of impersonal, conditioned factors, without a permanent, independent agent behind them.
240
If 'birth' (jāti) is a suffering, does this mean life itself is inherently bad from a Buddhist perspective?
It means that *samsaric birth*, a birth conditioned by ignorance and karma into a state subject to suffering, is problematic. The goal is to transcend such birth, not to negate life itself in a nihilistic way.
241
What is the connection between the twelve links of dependent origination and the Four Noble Truths?
The twelve links explain in detail the Second Noble Truth (the true origins of suffering – specifically how afflictions and karma lead to suffering) and the First Noble Truth (true suffering – the results like birth, aging, death, etc.). Understanding their cessation relates to the Third and Fourth Noble Truths.
242
How can mindfulness of the arising and ceasing of 'feelings' (vedanā) help to break the chain of dependent origination at that point?
By observing feelings with non-reactive awareness, one can prevent them from automatically triggering 'craving' (tṛṣṇā).
243
What is the role of 'wisdom realizing selflessness' in relation to the first link, ignorance?
Wisdom realizing selflessness directly counteracts and eradicates ignorance, particularly the ignorance grasping at an inherently existent self.
244
If 'formative actions' (saṁskāra) are conditioned by ignorance, are all actions performed by unenlightened beings inevitably formative actions that perpetuate saṁsāra?
Actions performed with strong afflictions and ignorance definitely perpetuate saṁsāra. Actions motivated by a desire for liberation or bodhicitta, even if performed by someone not yet fully enlightened, begin to create causes for liberation if conjoined with wisdom, or at least better samsaric states if not yet conjoined with the full understanding of emptiness.
245
What is the difference between 'name' (nāma) and 'consciousness' (vijñāna) as an aggregate within nāmarūpa?
'Name' includes feeling, perception, formative factors (mental), and consciousness (as an aggregate). Consciousness as an aggregate is the general capacity to be aware of an object, while the other mental factors within 'name' have more specific functions in relation to that awareness.
246
Are the 'six sense sources' (ṣaḍāyatana) inherently flawed or problematic?
No, the sense sources themselves are neutral. They become problematic when they serve as bases for contact that leads to afflicted feeling and craving due to underlying ignorance.
247
How does 'contact' (sparśa) differ from mere physical proximity to an object?
Contact is a mental event requiring the conjunction of the sense faculty, the object, and the arising of consciousness specific to that faculty and object. Physical proximity alone is not 'contact' in this sense.
248
Why is 'craving' (tṛṣṇā) often translated as 'thirst'?
This translation effectively conveys the unquenchable, urgent, and often painful nature of afflicted desire.
249
Can 'grasping' (upādāna) occur for something one doesn't yet possess?
Yes, one can grasp at the idea of obtaining something, strongly clinging to the future prospect, which fuels efforts to acquire it.
250
How is 'becoming' (bhava) like the 'lighting of a new lamp from an old one'?
The karmic energy and consciousness from the previous life (old lamp) condition and give rise to the next life (new lamp) without an identical 'soul' passing over, yet with a clear continuity.
251
What is the relationship between the 'death' (maraṇa) of one life and the 'consciousness' (vijñāna, link 3) of the next life in the sequence of dependent origination?
The death consciousness of one life, carrying all karmic imprints, immediately conditions the arising of the linking consciousness (link 3) that connects to the next rebirth, assuming the causes for further rebirth are present.
252
In the context of dependent origination, does 'aging' (jarā) also apply to mental decline?
Yes, 'aging' encompasses the deterioration of both the physical (form) and mental (name) aggregates.
253
How does the understanding that 'formative actions' (saṁskāra) are impermanent offer hope for purification?
Because these karmic imprints are not fixed or eternal, they can be weakened and eventually purified through counteracting practices and the realization of emptiness.
254
What is the role of 'perception' (saṁjñā), one of the mental factors in 'name' (nāma), in the cycle of dependent origination?
Perception identifies and labels objects based on contact, and these labels, if misapprehended due to ignorance, contribute to the arising of afflicted feeling and craving.
255
How can the 'six sense sources' (ṣaḍāyatana) be seen as 'empty' in the context of dependent origination and emptiness?
They are empty of existing as independent, self-sufficient entities; their existence and functioning are entirely dependent on other factors (e.g., the body, consciousness, objects).
256
Is it possible to have 'contact' (sparśa) without an immediate 'feeling' (vedanā) arising?
According to Abhidharma, contact invariably gives rise to feeling, though the feeling might be very subtle (especially neutral feeling) and not always consciously registered with full intensity.
257
What is the subtle difference between 'craving for existence' (bhava-tṛṣṇā) and 'grasping at a doctrine of self' (ātmavādopādāna)?
Craving for existence is the raw desire to continue being or to be reborn. Grasping at a doctrine of self is a more developed intellectual and emotional clinging to the idea of an inherently real, often permanent, self.
258
If 'becoming' (bhava) is the potentiation of karma, what 'ripens' as 'birth' (jāti)?
The fully potent karma of 'becoming' ripens as the actual manifestation of the new set of aggregates in a specific realm, which is 'birth'.
259
What is the connection between the suffering of 'aging and death' (jarā-maraṇa) and the arising of 'sorrow, lamentation, pain, grief, and despair'?
These five are the commonly experienced mental and emotional responses to the inevitable processes of decay, loss, and cessation inherent in samsaric life.
260
How does dependent origination explain the diversity of experiences among sentient beings?
Differences in past formative actions (link 2, karma) conditioned by ignorance lead to different types of consciousness (link 3) and subsequent links, resulting in varied rebirths and life experiences.
261
Can understanding the specific way 'name and form' (nāmarūpa) develop in dependence on consciousness give insight into the mind-body relationship?
Yes, it highlights the conditioned and interdependent nature of mental and physical constituents from the very beginning of life.
262
What is the significance of 'contact' (sparśa) being the meeting point where the 'inner' (faculty, consciousness) and 'outer' (object) worlds connect?
It is the critical juncture where experience begins to be processed and evaluated, leading to either afflicted or non-afflicted responses.
263
How does 'feeling' (vedanā) serve as a pivotal link that can lead either deeper into saṁsāra (via craving) or towards liberation (via wisdom and mindfulness)?
If pleasant feelings are met with craving, or unpleasant with aversion (a form of craving), the cycle continues. If feelings are met with mindful awareness and wisdom, craving may not arise.
264
What is the specific danger of 'grasping at views' (dṛṣṭyupādāna) for inter-religious or inter-philosophical harmony?
Rigidly clinging to one's own views as exclusively true and superior can lead to intolerance, sectarianism, and conflict.
265
In the process of 'becoming' (bhava), is the being already considered 'reborn'?
Not fully. 'Becoming' is the state where the causes for the next rebirth are fully potent and actively leading towards it. 'Birth' (jāti) is the actual manifestation in the new state.
266
How does understanding the inevitability of 'aging and death' (jarā-maraṇa) through dependent origination motivate a sense of urgency (saṁvega) in spiritual practice?
Recognizing that this conditioned life is finite and subject to decay motivates one to make the best use of the present opportunity for spiritual development before it ends.
267
If ignorance (avidyā) is like darkness, what is the wisdom realizing dependent origination and emptiness like?
Like a bright light that dispels the darkness, revealing the true nature of reality and the path to freedom.
268
Are the 'formative actions' (saṁskāra) just the actions themselves, or do they also include the latent karmic potentials created by those actions?
Saṁskāra refers to both the volitional action at the time it is performed and the karmic predispositions or latencies it leaves on the mindstream.
269
What is the relationship between the 'consciousness' (vijñāna) of link 3 and the 'consciousness aggregate' (vijñāna-skandha)?
Link 3 consciousness is specifically the 'linking' or 'rebirth' consciousness. The consciousness aggregate is one of the five psychophysical components of any sentient being, representing the general capacity of awareness.
270
How does the development of the 'six sense sources' (ṣaḍāyatana) make more complex interactions with the world possible compared to the 'name and form' stage?
With developed sense sources, the being can now actively engage with a wider range of sensory objects, leading to more diverse forms of contact, feeling, and subsequent mental activity.
271
If 'contact' (sparśa) is necessarily trilaterally dependent (faculty, object, consciousness), what does this imply about the inherent existence of 'contact' itself?
It implies that 'contact' itself is empty of inherent existence, as it depends entirely on these three components and cannot exist independently of them.
272
How does 'craving' (tṛṣṇā) for non-existence (vibhava-tṛṣṇā) differ from the noble aspiration for nirvāṇa?
Craving for non-existence is often rooted in aversion to suffering and a nihilistic view that annihilation is desirable. The aspiration for nirvāṇa is rooted in wisdom understanding the nature of suffering and its causes, and seeks a state of true peace beyond samsaric existence and non-existence.
273
When one engages in 'grasping at ethics and modes of conduct' (śīlavratopādāna), what is often overlooked?
The importance of wisdom, correct motivation (like bodhicitta or renunciation), and understanding the ultimate purpose of ethical practices, focusing instead on mere external observance.
274
Does 'becoming' (bhava) guarantee that a 'birth' (jāti) will occur?
Yes, in the context of the twelve links describing samsaric rebirth, 'becoming' refers to the karmic process that has reached full potential and will inevitably lead to the next birth, unless the fundamental causes (like ignorance) are completely eradicated before its ripening.
275
How does the suffering of 'aging' (jarā) manifest not just physically but also mentally and emotionally?
Mentally, it can involve decline in cognitive faculties; emotionally, it can bring fear, regret, loneliness, or increased attachment to the past or aversion to the present state.
276
What is the fundamental error that ignorance (avidyā) makes regarding inherently 'pleasant' or 'unpleasant' feelings (vedanā)?
Ignorance grasps these feelings, and their objects, as inherently or truly pleasant/unpleasant from their own side, rather than seeing them as dependently arisen and impermanent.
277
How can the understanding of the twelve links as a 'process' rather than a series of static 'things' be helpful?
It emphasizes the dynamic, conditioned, and impermanent nature of samsaric existence, highlighting that it is not a fixed state but a continuous flow that can be interrupted by changing its underlying conditions.
278
If all twelve links are dependently arisen, what does this say about the possibility of finding a 'first cause' in the absolute sense within the cycle?
Within the beginningless cycle of saṁsāra as described by the twelve links, one cannot find an absolute, uncaused first cause; each link is conditioned by a preceding one in an unbroken (though not necessarily linear within one lifetime) continuity.
279
What specific aspect of 'consciousness' (vijñāna, link 3) is responsible for determining the *realm* of rebirth (e.g., human, animal)?
The nature of the karmic seeds (from link 2) that this consciousness carries and that are activated determines the realm of rebirth.
280
How does 'name and form' (nāmarūpa) in one life create a predisposition for 'name and form' in a future life if the cycle continues?
The experiences and habits associated with the current mind-body complex (name and form), driven by afflictions, create karmic actions (saṁskāra) that will condition a future arising of name and form.
281
In what way are the 'six sense sources' (ṣaḍāyatana) like 'fields' for future experiences?
They are the faculties through which the 'seeds' of future experiences (resulting from contact, feeling, etc.) are sown and through which past karmic results are experienced.
282
Why is it said that without 'contact' (sparśa), there can be no basis for differentiating objects or experiences?
Contact is the initial mental 'touch' that brings an object into the sphere of cognition, allowing it to be distinguished and subsequently processed.
283
How does the constant arising of 'feeling' (vedanā) keep one bound if not met with mindfulness and wisdom?
The constant stream of pleasant, unpleasant, and neutral feelings continuously provides fuel for craving and aversion if one reacts habitually based on ignorance.
284
Does 'craving' (tṛṣṇā) only target things that are external to oneself?
No, one can crave internal states, such as specific emotions, states of mental absorption, or even crave for a particular (mistaken) sense of self to be perpetuated or validated.
285
How does 'grasping' (upādāna) lead to a sense of 'ownership' ('this is mine') regarding experiences or objects?
Grasping solidifies the object of desire and creates a strong identification with it or a sense of possessing it, rooted in the underlying grasping at a self that owns or experiences.
286
What is the role of 'intention' (cetanā) in 'becoming' (bhava) and the ripening of karma?
Intention is central to karma. The intentional aspect of craving and grasping (which are mental factors) energizes past karma, making it potent for 'becoming' and leading to the next rebirth.
287
Is the 'birth' (jāti) of a particular being into a specific family or environment purely random according to dependent origination?
No, it is conditioned by the specific karmic tendencies (bhava) that are ripe, which themselves are a result of past actions (saṁskāra) and afflictions. There's a congruence between the karma and the conditions of rebirth.
288
How does the reflection on 'aging and death' (jarā-maraṇa) as an inevitable outcome for all born beings cultivate a sense of renunciation for saṁsāra?
Seeing that all samsaric achievements, pleasures, and even life itself are subject to decay and cessation leads to a disillusionment with seeking lasting happiness within this impermanent cycle.
289
What is the primary difference between the 'ignorance' (avidyā) of an ordinary being and the remaining subtle obscurations of an Arhat?
The ignorance of an ordinary being includes gross grasping at inherent existence of self and phenomena, which is a klesha (affliction). An Arhat has overcome all kleshas, including this ignorance, but may still have very subtle cognitive obscurations (jñeyāvaraṇa) preventing omniscience, which are not kleshas.
290
How can the teaching on dependent origination be used to understand and work with habitual emotional patterns in daily life?
By tracing back an afflicted emotional reaction (e.g., anger) through the links – seeing the feeling that preceded it, the contact that gave rise to the feeling, the perception/grasping at signs, and the underlying ignorance – one can identify points to intervene and change the pattern.
