Revolving in Cyclic Existence- The Twelve Links of Dependent Origination Flashcards
Chapter 7 (324 cards)
1
Q
What is the primary topic of Chapter 7
A
‘Revolving in Cyclic Existence: The Twelve Links of Dependent Origination’?,”The twelve links of dependent origination, which explain the process of rebirth in samsara.
2
Q
What famous Buddhist illustration is often used to depict the twelve links of dependent origination?
A
The Wheel of Life (Bhavacakra).
3
Q
Who is said to have commissioned the first painting of the Wheel of Life
A
and for whom?,”King Bimbisāra of Magadha commissioned it as a gift for King Udāyana of Vatsā, upon the Buddha’s recommendation.
4
Q
What was King Udāyana’s reaction upon contemplating the Wheel of Life painting?
A
He attained realizations.
5
Q
What are the verses often written on or associated with the Wheel of Life painting?
A
‘Practicing this and abandoning that, enter into the teaching of the Buddha. Like an elephant in a thatch house, destroy the forces of the lord of death. Those who with thorough conscientiousness practice this disciplinary doctrine will forsake the wheel of birth, bringing duḥkha to an end.’
6
Q
What figure is typically depicted holding the Wheel of Life
A
and what does this figure symbolize?,”The Lord of Death (Yama), symbolizing our impermanent nature and that all beings within the wheel are subject to death.
7
Q
What are the three animals typically depicted in the very center of the Wheel of Life?
A
A pig, a snake, and a rooster.
8
Q
What do the pig
A
snake, and rooster in the center of the Wheel of Life symbolize respectively?,”The pig symbolizes ignorance (delusion), the snake symbolizes aversion (hatred/animosity), and the rooster symbolizes attachment (desire/craving).
9
Q
How are the three animals in the center often depicted to show their interrelationship?
A
Each animal is often shown biting the tail of the one in front of it, symbolizing that they mutually reinforce each other.
10
Q
In some depictions
A
which animal do the snake and rooster emerge from or have their tails in its mouth, and what does this signify?,”They emerge from or have their tails in the pig’s mouth, signifying that ignorance is the root of all other afflictions like attachment and aversion.
11
Q
What does the circle immediately surrounding the three animals in the Wheel of Life typically depict?
A
It usually depicts two halves: one light, showing beings ascending to higher rebirths due to virtuous actions, and one dark, showing beings descending to lower rebirths due to non-virtuous actions.
12
Q
What do the outer sections or ‘spokes’ of the Wheel of Life typically depict?
A
The six realms of cyclic existence: the realms of gods, demigods, humans, animals, hungry ghosts, and hell-beings.
13
Q
What does the outermost rim of the Wheel of Life depict?
A
The twelve links of dependent origination themselves, often as symbolic images.
14
Q
What is the first link of the twelve links of dependent origination?
A
Ignorance (Sanskrit: avidyā; Pali: avijjā).
15
Q
What is the nature or meaning of the first link
A
ignorance?,”It is a fundamental unawareness or misapprehension of the true nature of reality, particularly the lack of inherent existence of persons and phenomena (selflessness).
16
Q
What is the function of ignorance as the first link?
A
It serves as the root cause that sets the entire cycle of samsaric existence in motion.
17
Q
What are the two main aspects of ignorance often discussed?
A
Ignorance of the law of cause and effect (karma) and ignorance of the ultimate nature of reality (emptiness/selflessness).
18
Q
Which aspect of ignorance is considered the more fundamental root of samsara?
A
Ignorance of the ultimate nature of reality (emptiness/selflessness).
19
Q
How does ignorance of selflessness lead to suffering?
A
By grasping at a truly existent self, we generate attachment to what pleases this ‘self’ and aversion to what displeases it, leading to afflicted actions and suffering.
20
Q
What is the symbolic image often used to represent ignorance in the Wheel of Life?
A
A blind person, sometimes with a cane, or an old woman.
21
Q
What is the antidote that directly uproots the first link
A
ignorance?,”The wisdom realizing emptiness (selflessness).
22
Q
What is the second link of the twelve links of dependent origination?
A
Formative Actions or Volitional Formations (Sanskrit: saṃskāra; Pali: saṅkhāra).
23
Q
What is the nature or meaning of the second link
A
formative actions?,”These are volitional actions—physical, verbal, and mental—that are motivated by ignorance and other afflictions, and which create karmic imprints.
24
Q
What is the function of formative actions as the second link?
A
They create the karmic potentials or seeds that will propel future rebirth and experiences.
25
What is the cause of formative actions (the second link)?
Ignorance (the first link) is the primary cause that motivates these actions.
26
What is the result of formative actions (the second link)?
They lead to the arising of consciousness (the third link) in a future existence, carrying these karmic seeds.
27
Are formative actions always non-virtuous?
No, they can be virtuous (leading to higher rebirths within samsara), non-virtuous (leading to lower rebirths), or unshakable (leading to form/formless realm rebirths), but all are 'polluted' by ignorance if they perpetuate samsara.
28
What is the symbolic image often used to represent formative actions in the Wheel of Life?
A potter shaping clay on a wheel, symbolizing the shaping of future existence through actions.
29
How can one stop the creation of new formative actions that perpetuate samsara?
By counteracting ignorance with wisdom and by ceasing to act under the influence of afflictions.
30
What is the third link of the twelve links of dependent origination?
Consciousness (Sanskrit: vijñāna; Pali: viññāṇa).
31
What is the nature or meaning of the third link
consciousness, in this context?,"It refers to the moment of consciousness that is impelled by formative actions and carries the karmic seeds towards a new rebirth; specifically, the consciousness that links one life to the next.
32
What is the function of consciousness as the third link?
It serves as the vehicle for karmic imprints and connects to a new set of psycho-physical aggregates (name and form) at the moment of conception.
33
What is the cause of consciousness (the third link)?
Formative actions (the second link) which plant karmic seeds upon it.
34
What is the result of consciousness (the third link)?
It leads to the arising of name and form (the fourth link) in a new existence.
35
Which specific type of consciousness is often referred to by the third link?
The consciousness that enters the womb (or other place of birth) at the time of conception.
36
What is the symbolic image often used to represent consciousness in the Wheel of Life?
A monkey jumping from tree to tree or a monkey in a house, symbolizing a restless mind moving from object to object or life to life.
37
What is the fourth link of the twelve links of dependent origination?
Name and Form (Sanskrit: nāmarūpa; Pali: nāmarūpa).
38
What is the nature or meaning of the fourth link
name and form?,"'Name' refers to the mental aggregates (feeling, discrimination, compositional factors, and consciousness itself as an aggregate). 'Form' refers to the physical aggregate (the body, starting from the fertilized ovum).
39
What is the function of name and form as the fourth link?
They constitute the basic psycho-physical components of a being in a new life, providing the basis for experience.
40
What is the cause of name and form (the fourth link)?
Consciousness (the third link) which takes these as its support in a new life.
41
What is the result of name and form (the fourth link)?
They lead to the development of the six sense sources (the fifth link).
42
At what stage of development does 'name and form' primarily refer to in the context of rebirth?
The early stages of embryological development, where the mental and physical constituents are present but the sense faculties are not yet fully developed.
43
What is the symbolic image often used to represent name and form in the Wheel of Life?
A person or people in a boat, symbolizing the psycho-physical vehicle journeying through samsara.
44
What is the fifth link of the twelve links of dependent origination?
Six Sense Sources or Six Entrances (Sanskrit: ṣaḍāyatana; Pali: saḷāyatana).
45
What is the nature or meaning of the fifth link
the six sense sources?,"These are the six internal sense faculties: the eye, ear, nose, tongue, body, and mental sense faculties.
46
What is the function of the six sense sources as the fifth link?
They serve as the 'gateways' or 'bases' through which a being interacts with the external world and internal mental objects.
47
What is the cause of the six sense sources (the fifth link)?
Name and form (the fourth link) which provide the basis for their development.
48
What is the result of the six sense sources (the fifth link)?
They lead to contact (the sixth link) between the sense faculties, their objects, and consciousness.
49
When are the six sense sources considered fully developed in the context of the twelve links?
Usually before birth or in early infancy, when the capacity for sensory interaction with the environment is established.
50
What is the symbolic image often used to represent the six sense sources in the Wheel of Life?
A house with six windows, symbolizing the sense faculties as openings to the world.
51
What is the sixth link of the twelve links of dependent origination?
Contact (Sanskrit: sparśa; Pali: phassa).
52
What is the nature or meaning of the sixth link
contact?,"It is the coming together of three factors: a sense faculty (e.g., eye), its corresponding object (e.g., a visible form), and the consciousness associated with that faculty (e.g., eye consciousness).
53
What is the function of contact as the sixth link?
It is the condition that directly gives rise to feeling (vedanā).
54
What is the cause of contact (the sixth link)?
The six sense sources (the fifth link) being operative.
55
What is the result of contact (the sixth link)?
It leads to the arising of feeling (the seventh link).
56
Is 'contact' in this context merely physical touch?
No, it refers to any sensory or mental meeting of a faculty, object, and consciousness, including mental contact with thoughts.
57
What is the symbolic image often used to represent contact in the Wheel of Life?
A man and woman embracing or lovers kissing, symbolizing the meeting of subject and object.
58
What is the seventh link of the twelve links of dependent origination?
Feeling (Sanskrit: vedanā; Pali: vedanā).
59
What is the nature or meaning of the seventh link
feeling?,"It is the affective tone of an experience, categorized as pleasant, unpleasant (painful), or neutral.
60
What is the function of feeling as the seventh link?
It serves as the primary condition for the arising of craving (tṛṣṇā).
61
What is the cause of feeling (the seventh link)?
Contact (the sixth link).
62
What is the result of feeling (the seventh link)?
It leads to the arising of craving (the eighth link).
63
How do pleasant
unpleasant, and neutral feelings typically lead to craving?,"Pleasant feelings lead to craving for them to continue or for more. Unpleasant feelings lead to craving for them to cease or for pleasant feelings instead. Neutral feelings, often accompanied by subtle ignorance, can lead to craving for stimulation or a subtle craving for continued existence.
64
What is the symbolic image often used to represent feeling in the Wheel of Life?
A person with an arrow in their eye, symbolizing the piercing and impactful nature of feelings.
65
What is the eighth link of the twelve links of dependent origination?
Craving (Sanskrit: tṛṣṇā; Pali: taṇhā).
66
What is the nature or meaning of the eighth link
craving?,"It is the strong desire or thirst for objects, experiences, or existence itself. It includes craving for sense pleasures, craving for existence, and craving for non-existence (to be free from suffering in a nihilistic way).
67
What is the function of craving as the eighth link?
It intensifies desire and leads directly to grasping or clinging.
68
What is the cause of craving (the eighth link)?
Feeling (the seventh link).
69
What is the result of craving (the eighth link)?
It leads to grasping (the ninth link).
70
What are the three types of craving often enumerated?
Craving for sensual pleasures (kāma-taṇhā), craving for existence (bhava-taṇhā), and craving for non-existence (vibhava-taṇhā).
71
What is the symbolic image often used to represent craving in the Wheel of Life?
A person drinking alcohol or taking intoxicants, symbolizing indulgence and insatiable thirst.
72
What is the ninth link of the twelve links of dependent origination?
Grasping or Clinging (Sanskrit: upādāna; Pali: upādāna).
73
What is the nature or meaning of the ninth link
grasping?,"It is an intensified form of craving, where the mind actively holds onto or clings to objects, views, or a sense of self.
74
What is the function of grasping as the ninth link?
It solidifies attachment and motivates actions that lead to further becoming or existence.
75
What is the cause of grasping (the ninth link)?
Craving (the eighth link).
76
What is the result of grasping (the ninth link)?
It leads to becoming (the tenth link).
77
What are the four types of grasping often enumerated?
Grasping at sensual pleasures (kāmupādāna), grasping at views (diṭṭhupādāna), grasping at ethics and modes of conduct (sīlabbatupādāna), and grasping at a doctrine of self (attavādupādāna).
78
What is the symbolic image often used to represent grasping in the Wheel of Life?
A person picking fruit from a tree, symbolizing actively taking and holding onto objects of desire.
79
What is the tenth link of the twelve links of dependent origination?
Becoming or Existence (Sanskrit: bhava; Pali: bhava).
80
What is the nature or meaning of the tenth link
becoming?,"This refers to the karmic actions that are fully potentiated by craving and grasping, which directly lead to and constitute a future rebirth in one of the three realms of samsara. It's the active process of coming into a new existence.
81
What is the function of becoming as the tenth link?
It is the direct cause for the next rebirth (jāti).
82
What is the cause of becoming (the tenth link)?
Grasping (the ninth link).
83
What is the result of becoming (the tenth link)?
It leads to birth (the eleventh link).
84
What are the two aspects of 'becoming' sometimes distinguished?
Karmic becoming (karma-bhava, the karma that projects rebirth) and rebirth becoming (upapatti-bhava, the actual process of being reborn or the tendency towards it).
85
What is the symbolic image often used to represent becoming in the Wheel of Life?
A pregnant woman or a couple engaged in sexual intercourse, symbolizing the process leading to new life.
86
What is the eleventh link of the twelve links of dependent origination?
Birth (Sanskrit: jāti; Pali: jāti).
87
What is the nature or meaning of the eleventh link
birth?,"It is the actual arising in a new existence within one of the realms of samsara; the appearance of the new psycho-physical aggregates.
88
What is the function of birth as the eleventh link?
It marks the beginning of a new cycle of suffering, including aging and death.
89
What is the cause of birth (the eleventh link)?
Becoming (the tenth link).
90
What is the result of birth (the eleventh link)?
It leads to aging and death (the twelfth link), along with all the associated sufferings of life.
91
Does 'birth' only refer to birth from a womb?
No, it refers to all modes of arising in a new life, including birth from an egg, from moisture, or miraculous/spontaneous birth (as in some god or hell realms).
92
What is the symbolic image often used to represent birth in the Wheel of Life?
A woman giving birth.
93
What is the twelfth link of the twelve links of dependent origination?
Aging and Death (Sanskrit: jarāmaraṇa; Pali: jarāmaraṇa).
94
What is the nature or meaning of the twelfth link
aging and death?,"'Aging' (jarā) refers to the gradual decay and decline of the psycho-physical aggregates. 'Death' (maraṇa) refers to the cessation of the life faculty and the separation of consciousness from the current body.
95
What is the function of aging and death as the twelfth link?
It represents the culmination of suffering in a given lifetime and sets the stage for the cycle to repeat if ignorance is not overcome.
96
What is the cause of aging and death (the twelfth link)?
Birth (the eleventh link).
97
What is the result of aging and death (the twelfth link)
if ignorance and craving are still present?,"It leads back to ignorance (the first link), thus perpetuating the cycle of samsara through further craving, grasping, becoming, and rebirth.
98
What other sufferings are often included with 'aging and death' in the twelfth link?
Sorrow, lamentation, pain, grief, and despair.
99
What is the symbolic image often used to represent aging and death in the Wheel of Life?
A corpse being carried to a charnel ground, or an old person walking with a staff.
100
How many lifetimes are typically involved in one full cycle of the twelve links?
Commonly explained as spanning three lifetimes: past causes (ignorance, formative actions), present effects/causes (consciousness, name & form, six sources, contact, feeling, craving, grasping, becoming), and future effects (birth, aging & death).
101
Which of the twelve links are primarily categorized as 'afflictions' (kleśa)?
Ignorance (1), craving (8), and grasping (9).
102
Which of the twelve links are primarily categorized as 'karma' (actions)?
Formative actions (2) and becoming (10).
103
Which of the twelve links are primarily categorized as 'sufferings' or 'results' (duḥkha)?
Consciousness (3), name and form (4), six sense sources (5), contact (6), feeling (7), birth (11), and aging and death (12).
104
What is the significance of understanding the twelve links in relation to the Four Noble Truths?
The twelve links provide a detailed explanation of the Second Noble Truth (true origins of suffering – afflictions and karma) and how they lead to the First Noble Truth (true duḥkha – the results like birth, aging, death, etc.).
105
How does understanding the twelve links show the way to cessation (the Third Noble Truth)?
By understanding how the links cause each other, one can see how, by reversing or ceasing a key link (especially ignorance), the entire chain can be broken, leading to cessation.
106
How does meditating on the twelve links in reverse order contribute to liberation?
Contemplating how the cessation of a later link depends on the cessation of a preceding one, all the way back to ignorance, strengthens the understanding of how to unravel samsara.
107
What is the 'forward order' of contemplating the twelve links?
Understanding how ignorance leads to formative actions, which leads to consciousness, and so on, up to aging and death.
108
What is the 'reverse order' of contemplating the cessation of the twelve links?
Understanding how the cessation of aging and death depends on the cessation of birth, which depends on the cessation of becoming, and so on, back to the cessation of ignorance.
109
What is the 'gap' often referred to in the chain of twelve links where practitioners can intervene?
A key point for intervention is between feeling (7) and craving (8). By mindfully observing feelings without allowing them to automatically trigger craving, one can begin to break the chain.
110
Why is ignorance (avidyā) considered the ultimate root of the twelve links and cyclic existence?
Because if there were no misapprehension of reality, the chain of deluded actions and their resultant suffering would not begin.
111
Does the arising of the twelve links imply a linear
deterministic process with no escape?,"No, it describes a conditioned process. Because it is conditioned, it can be changed and ceased by altering the conditions, primarily by developing wisdom.
112
How does the teaching of the twelve links demonstrate the principle of 'dependent origination' (pratītyasamutpāda)?
It shows that all phenomena within samsara arise in dependence upon preceding causes and conditions; nothing exists independently or arises without a cause.
113
What are the 'two phases' of the twelve links often mentioned in relation to projecting a future life and being projected into it?
'Projecting causes' (ignorance, formative actions, and the consciousness that grasps them) from a past life, and 'projected effects' (name & form, six sources, contact, feeling) in the present life. Then, 'actualizing causes' (craving, grasping, becoming) in the present life lead to 'actualized effects' (birth, aging & death) in a future life.
114
What is the 'causal loop' aspect of the twelve links?
Aging and death (12), as experiences of suffering, can reinforce ignorance (1) if not understood correctly, thus starting the cycle anew.
115
Can the twelve links operate entirely within a single lifetime
in a psychological sense?,"Yes, micro-versions of the cycle can be seen in how ignorance about a situation leads to an afflicted action, which affects consciousness, leading to mental states (name/form analogues), sensory interactions, feelings, craving, grasping, and further actions (becoming) that result in immediate consequences (birth/aging/death analogues).
116
What is the significance of the Wheel of Life often being depicted outside a monastery or temple?
To remind lay people and monastics alike of the nature of samsara and the path to liberation.
117
How does the image of the Buddha pointing to the moon outside the Wheel of Life symbolize the path?
The Buddha (representing the enlightened guide) points towards liberation (often symbolized by the moon or a pure realm), which is outside the cycle of suffering depicted by the wheel.
118
What is the 'despair' often included in the twelfth link of 'aging and death'?
The mental anguish, hopelessness, and suffering that can accompany the process of decline, loss, and impending death.
119
How does understanding that 'feeling' (vedanā) is a conditioned link help in not being overwhelmed by it?
Recognizing that feelings arise from contact and are impermanent, rather than being solid aspects of 'me' or 'mine,' can reduce reactivity to them.
120
Why is 'consciousness' (vijñāna) in the third link sometimes called 'appropriating consciousness'?
Because it 'appropriates' or lays the foundation for a new set of psycho-physical aggregates (name and form) in the next life.
121
How does 'name' (nāma) in the fourth link (name and form) specifically relate to mental factors?
'Name' primarily refers to the four mental aggregates: feeling, discrimination/perception, compositional factors/volitions, and consciousness (as an aggregate).
122
What is the connection between the 'six sense sources' (ṣaḍāyatana) and the arising of a 'world' of experience for a being?
The sense sources are the very faculties through which a being cognizes and constructs their experiential world.
123
How can the link of 'contact' (sparśa) be a critical point for developing mindfulness?
By becoming aware of the moment of contact before feeling and subsequent craving fully develop, one can introduce wisdom and prevent the chain from escalating.
124
Why is 'craving for non-existence' (vibhava-taṇhā) still considered a form of craving that perpetuates samsara?
Because it's often rooted in aversion to current suffering and a nihilistic misunderstanding of cessation, rather than a genuine understanding of liberation through wisdom. It can lead to actions like suicide or a desire for oblivion which don't end the cycle.
125
How does 'grasping at views' (diṭṭhupādāna) contribute to the continuation of cyclic existence?
Clinging rigidly to incorrect philosophical or religious views can prevent one from accepting the Dharma, understanding emptiness, and thus keep one bound by ignorance.
126
How does 'grasping at ethics and modes of conduct' (sīlabbatupādāna) become an obstacle?
If one believes that mere external observance of rules or ascetic practices, without wisdom or pure motivation, can lead to liberation, it becomes a form of grasping that hinders true progress.
127
What is the 'karmic becoming' (karma-bhava) aspect of the tenth link?
It refers specifically to the potent karma that is on the verge of projecting the next rebirth, fully energized by craving and grasping.
128
How does 'birth' (jāti) as the eleventh link encompass more than just physical birth?
It refers to the initial manifestation of the aggregates in any of the realms of existence, marking the start of a new conditioned life.
129
What is the role of 'lamentation' and 'grief' often associated with the twelfth link
aging and death?,"These are common mental sufferings that arise due to attachment to life, loved ones, and experiences, when faced with impermanence and loss.
130
How does the teaching on the twelve links counter the idea of a fixed
permanent self or soul?,"It shows that what we call a 'being' or 'person' is a continuously changing, dependently arisen process of these twelve interconnected links, with no underlying permanent entity.
131
How does understanding the twelve links foster renunciation?
By seeing clearly how these links inevitably lead to suffering and perpetuate the cycle of unsatisfactory existence, a strong wish to be free from this entire process arises.
132
How does understanding the twelve links develop wisdom?
It reveals the causal mechanisms of samsara, the nature of dependent arising, and points directly to ignorance as the root to be eliminated by the wisdom realizing emptiness.
133
What are the 'four modes' of dependent origination often mentioned in relation to the twelve links?
(1) Non-eternal (links arise and cease), (2) Non-discontinuous (there's causal continuity), (3) Non-transference (nothing substantial passes from one link/life to the next, only causal influence), (4) Potent cause produces potent result (significant causes lead to significant effects).
134
What is the significance of the 'three poisons' (ignorance
attachment, aversion) being at the hub of the Wheel of Life?,"It indicates that these fundamental afflictions are the driving force behind the entire cycle of samsaric existence.
135
How does 'formative action' (saṃskāra) differ from general karma?
In the context of the 12 links, saṃskāra specifically refers to karma that projects future samsaric existence, being itself propelled by ignorance.
136
If consciousness (vijñāna) is the third link
what is the consciousness referred to within 'name and form' (nāmarūpa) as part of 'name'?,"The third link consciousness is the specific 'rebirth-linking' consciousness. The consciousness within 'name' (as one of the five aggregates) is the general faculty of awareness that functions throughout that lifetime once name and form are established.
137
How do the 'six external sense bases' (objects of the senses) relate to the fifth link
the 'six internal sense sources' (faculties)?,"The internal sense sources (eye, ear, etc.) cognize their respective external sense bases (sights, sounds, etc.) leading to contact.
138
Can 'neutral feeling' (adukkhamasukhā vedanā) also lead to craving (tṛṣṇā)?
Yes, often through subtle ignorance. One may crave for the neutral state to continue (a subtle form of bhava-taṇhā) or become bored and crave stimulation (kāma-taṇhā).
139
How does 'grasping at a doctrine of self' (attavādupādāna) relate directly to the first link
ignorance?,"It is a specific and powerful manifestation of ignorance, the clinging to the false idea of an inherently existent self.
140
What is the 'existence/becoming' (bhava) that is not yet birth (jāti) but is its direct cause?
Bhava is the fully potentiated karmic state, the 'gestation' of the next life that is on the immediate verge of manifesting as birth.
141
What is the connection between 'aging' (jarā) and 'impermanence' (anityā)?
Aging is a clear and personal manifestation of the universal truth of impermanence affecting our own psycho-physical aggregates.
142
If the twelve links are beginningless
where is the 'entry point' for practice to break the cycle?,"Any point can be an entry for understanding, but crucial points for applying antidotes are counteracting ignorance with wisdom, and preventing craving from arising from feeling.
143
How does the teaching of the twelve links avoid both eternalism and nihilism?
It avoids eternalism by showing that all links are impermanent and conditioned. It avoids nihilism by showing causal continuity and the possibility of liberation rather than mere annihilation.
144
What does it mean to say the twelve links are 'forward and reverse' (anuloma-pratiloma)?
Forward (anuloma) describes how samsara arises from ignorance. Reverse (pratiloma) describes how samsara ceases by ending ignorance.
145
How many links are grouped under 'afflictions' (kleśa-varga) in some classifications?
Typically three: ignorance, craving, and grasping.
146
How many links are grouped under 'actions' (karma-varga) in some classifications?
Typically two: formative actions and becoming.
147
How many links are grouped under 'sufferings' or 'foundations of suffering' (duḥkha-varga) in some classifications?
Typically seven: consciousness, name-and-form, six sources, contact, feeling, birth, and aging-and-death.
148
What is the significance of 'name' (nāma) in nāmarūpa including four of the five aggregates?
It highlights that the mental aspect of a being is complex and comprises various functions even in early stages of development.
149
Why are the 'six sense sources' called 'entrances' (āyatana)?
Because they are the gateways through which objects 'enter' and consciousness makes contact with the phenomenal world.
150
How is 'contact' (sparśa) a 'coming together of three'?
It's the conjunction of a sense faculty, its object, and the consciousness specific to that faculty (e.g., eye faculty, visible form, eye consciousness).
151
Can there be 'feeling' (vedanā) without prior 'contact' (sparśa)?
No, according to this model, contact is the necessary condition for feeling to arise.
152
How is 'craving' (tṛṣṇā) a more active response than 'feeling' (vedanā)?
Feeling is the initial affective experience. Craving is the reactive desire or thirst that arises in response to that feeling.
153
Is 'grasping' (upādāna) simply a stronger form of 'craving' (tṛṣṇā)?
Yes, it's an intensified and more solidified form of craving, involving active clinging and appropriation.
154
How does 'becoming' (bhava) ensure the continuation of the samsaric process into a new life?
It is the karmic force that has gathered full momentum and is actively projecting or moving towards the next state of existence.
155
What is the primary duḥkha illustrated by 'birth' (jāti)?
The suffering of starting a new conditioned existence, which is inevitably conjoined with vulnerability and the basis for future suffering.
156
What is the primary duḥkha illustrated by 'aging' (jarā)?
The suffering of decline, degeneration, loss of faculties, and increasing dependence.
157
What is the primary duḥkha illustrated by 'death' (maraṇa)?
The suffering of separation from life, loved ones, possessions, and the fear and uncertainty associated with dying.
158
How does understanding the twelve links relate to developing 'right view' (samyak-dṛṣṭi) of the Noble Eightfold Path?
Understanding dependent origination is a core aspect of right view, seeing how suffering arises and ceases due to causes and conditions.
159
What is the relationship between the twelve links and the Buddhist concept of 'no creator God'?
The twelve links explain the arising and cessation of samsara through impersonal, conditioned processes, without the need for an external creator.
160
How can one meditate on the twelve links in daily life
not just as a philosophical concept?,"By observing how ignorance, feelings, craving, and grasping operate in one's own moment-to-moment experiences and lead to mental agitation or unskillful actions.
161
Why is the image of 'a blind person' used for ignorance?
It symbolizes the lack of seeing or understanding the true nature of reality.
162
Why is 'a potter' used for formative actions?
The potter actively shapes clay into forms, just as our volitional actions shape our future karmic results and rebirths.
163
Why is 'a monkey' used for consciousness?
It symbolizes the restless, ever-moving nature of consciousness, flitting from object to object or life to life.
164
Why are 'people in a boat' used for name and form?
The boat (body/form) carries the people (mental aggregates/name) across the ocean of samsara.
165
Why is 'a house with six windows' used for the six sense sources?
The windows are like the sense faculties, providing openings through which the inner being perceives the outer world.
166
Why are 'lovers embracing' used for contact?
It symbolizes the direct meeting and connection between the sense faculty (and consciousness) and its object.
167
Why is 'an arrow piercing an eye' used for feeling?
It symbolizes how feelings (especially painful ones, but also intense pleasant ones) are sharp, impactful, and immediately experienced.
168
Why is 'a person drinking' used for craving?
It symbolizes the insatiable thirst or desire that seeks to consume or possess objects and experiences.
169
Why is 'a person picking fruit' used for grasping?
It symbolizes the active reaching out and taking hold of objects of desire, solidifying the attachment.
170
Why is 'a pregnant woman' or 'a couple in union' used for becoming?
It symbolizes the active process of generating the causes for a new life or the imminent manifestation of a new existence.
171
Why is 'a woman giving birth' used for birth?
It directly symbolizes the entry into a new life.
172
Why is 'an old person and a corpse' used for aging and death?
They directly symbolize the inevitable processes of decline and cessation of life.
173
How does the entire Wheel of Life being in the clutches of Yama
the Lord of Death, emphasize impermanence?,"It shows that everything within cyclic existence—all realms, all beings, all experiences described by the twelve links—is impermanent and subject to death.
174
What is the connection between the twelve links and the three types of duḥkha (suffering of pain
change, pervasive conditioning)?,"The entire cycle of twelve links is an illustration of pervasive conditioned duḥkha. Specific links like feeling can directly lead to the duḥkha of pain or change.
175
How can reflecting on the specific link of 'feeling' (vedanā) help in reducing reactivity?
By understanding that feelings are just conditioned responses and not inherently 'me' or 'mine,' one can create space to observe them without immediately reacting with craving or aversion.
176
What is the difference between the 'consciousness' in the 3rd link and the 'mental faculty' (mano-āyatana) in the 5th link?
The 3rd link consciousness is the rebirth-linking consciousness. The mental faculty in the 5th link is the mind as a sense organ that cognizes mental objects (thoughts, ideas, etc.) throughout life.
177
If formative actions (2nd link) are karma
how does 'becoming' (10th link) also represent karma?,"Formative actions are past karma that projects a future life. Becoming is present karma, energized by current craving and grasping, that is on the verge of actualizing that future life.
178
How does the teaching on the twelve links provide a middle way between existence and non-existence?
It shows how beings conventionally exist due to causes and conditions (avoiding nihilism) but lack inherent, independent existence (avoiding eternalism).
179
What does it mean to say the twelve links are 'mutually conditioned'?
Each link arises in dependence on the preceding link and, in a broader sense, the entire cycle is a web of interconnected causes and effects.
180
How does understanding that 'contact' (sparśa) is conditioned prevent us from blaming external objects solely for our suffering?
It shows that suffering arises not just from the object, but from the conjunction of faculty, object, and consciousness, and particularly from our subsequent reaction (feeling, craving, grasping).
181
Why is it important to distinguish between 'feeling' and 'craving' to break the cycle?
Because feeling is an unavoidable aspect of experience, but craving is a reactive superimposition that can be prevented or reduced through wisdom and mindfulness.
182
How does the link of 'grasping' (upādāna) make 'craving' (tṛṣṇā) more solidified and problematic?
Grasping adds a strong element of clinging, possessiveness, and identification, making it harder to let go of the objects or views craved.
183
In what way is 'birth' (jāti) a 'doorway to suffering'?
Because once born into a conditioned existence, one is inevitably subject to aging, sickness, death, and all other forms of duḥkha associated with that life.
184
How does the concept of 'aging and death' (jarāmaraṇa) being a link in a *cycle* imply future rebirth?
Because the cycle doesn't just end with death; if the root causes (ignorance, craving) are not addressed, death leads back to the beginning of the chain for a new life.
185
What is the role of 'dependent arising' in understanding how a Buddha is free from the twelve links?
A Buddha, having eradicated ignorance, has broken the chain of dependent arising that leads to samsaric rebirth. Their enlightened activities arise from wisdom and compassion, not from afflicted causes.
186
How does the teaching of the twelve links provide a basis for ethical responsibility?
By showing clearly how our actions (formative actions, becoming), driven by our mental states (ignorance, craving, grasping), lead to specific consequences (rebirth and suffering), it underscores the importance of cultivating wholesome states and actions.
187
What are the 'three lifetimes' often used to explain one cycle of the twelve links?
Past life (links 1 & 2: ignorance, formative actions); present life (links 3-10: consciousness through becoming); future life (links 11 & 12: birth, aging & death).
188
How can the twelve links be seen as a 'diagnostic tool' for our samsaric condition?
They allow us to analyze the specific causes and conditions that perpetuate our suffering and identify the key points where intervention is possible.
189
What is the relationship between the 'twelve links' and the 'five aggregates' (skandhas)?
The five aggregates (form, feeling, perception, mental formations, consciousness) are the components that make up the 'name and form' link and are the basis upon which the entire cycle of experience and rebirth occurs for an individual.
190
How does meditation on the twelve links help to cultivate 'weariness' with samsara (a factor of renunciation)?
By repeatedly seeing how these links bind one to an endless cycle of unsatisfactory experiences, a genuine disillusionment and desire for freedom can arise.
191
Can the cycle of the twelve links be broken at any point
or are some points more strategic?,"While interconnected, breaking the link of ignorance with wisdom is considered the most fundamental. Intervening between feeling and craving is also a key practical strategy.
192
What is the 'suffering of pervasive conditioning' as illustrated by the entire chain of twelve links?
The very fact of being caught in this causally conditioned chain, driven by ignorance and leading to rebirth, is itself the most subtle and pervasive form of duḥkha.
193
How does the realization of 'emptiness' (śūnyatā) affect the first link
'ignorance' (avidyā)?,"The wisdom realizing emptiness directly perceives the lack of inherent existence, which is the opposite of what ignorance grasps, thereby completely eradicating ignorance.
194
Once 'ignorance' is eradicated
what happens to the subsequent eleven links?,"Without ignorance, formative actions that perpetuate samsara cease. Without these, rebirth-linking consciousness does not arise, and so on, leading to the cessation of the entire chain and liberation from samsara.
195
What is the meaning of the verse often associated with the Wheel of Life: 'Practicing this and abandoning that
enter into the teaching of the Buddha...'?,"It encourages diligent practice of the path (abandoning non-virtue and afflictions, cultivating virtue and wisdom) as taught by the Buddha to escape the cycle.
196
What does the line 'Like an elephant in a thatch house
destroy the forces of the lord of death' mean in the context of the Wheel of Life?,"The powerful practice of Dharma (like an elephant) can destroy the flimsy structure of samsara (thatch house) and overcome the power of death and rebirth.
197
What does 'forsake the wheel of birth
bringing duḥkha to an end' refer to?,"The attainment of nirvana, the cessation of uncontrolled rebirth and all associated suffering, by successfully practicing the Dharma and breaking the twelve links.
198
What is the 'outer ring' of the Wheel of Life beyond the six realms but before the twelve links
sometimes depicted?,"This second ring from the hub usually depicts beings moving upwards on a white path (due to virtue) and downwards on a black path (due to non-virtue).
199
How does the 'consciousness' (vijñāna) of the third link differ from the 'mental faculty' (mano-āyatana) of the fifth link?
The third link consciousness is specifically the consciousness that carries karmic seeds and links to a new life. The mental sense faculty is the mind as a sense organ that cognizes mental objects (thoughts, ideas, etc.) throughout life.
200
In the model where links 1 & 2 are past causes
and 3-7 are present effects, what is the nature of links 8-10 (craving, grasping, becoming) in the present life?,"They are present causes, or 'actualizing causes,' which create the impetus for future rebirth.
201
And in that same model
what is the nature of links 11 & 12 (birth, aging & death) in the future life?,"They are future effects, or 'actualized effects,' the result of the present causes.
202
How does 'formative action' (saṃskāra) include both virtuous and non-virtuous deeds that lead to rebirth in samsara?
Virtuous actions conditioned by ignorance lead to higher samsaric rebirths, while non-virtuous actions lead to lower ones; both are 'formative' in shaping samsaric existence.
203
What is the specific ignorance that the link of 'ignorance' (avidyā) refers to regarding the twelve links themselves?
Ignorance of the process of dependent origination – not understanding how these links function to create suffering and how they can be ceased.
204
How can understanding the 'feeling' link help in choosing a more skillful response than 'craving'?
By recognizing feeling as a temporary, conditioned phenomenon, one can pause and choose not to automatically react with desire or aversion, but instead apply wisdom or compassion.
205
What is the role of 'name and form' (nāmarūpa) as the 'vehicle' or 'basis' for the operation of the subsequent links like sense sources
contact, and feeling?,"The psycho-physical organism (name and form) is the necessary foundation for sensory experience and mental processes to occur.
206
How do the 'six sense sources' (ṣaḍāyatana) also include the 'mind' as a sense source?
The mind (mano-āyatana) is considered the sixth sense faculty, which cognizes mental objects like thoughts, memories, and emotions.
207
What is the relationship between 'contact' (sparśa) and the arising of 'discrimination' or 'perception' (saṃjñā
one of the five aggregates)?,"Contact is the meeting of faculty, object, and consciousness. Discrimination/perception is the aggregate that identifies and labels the object experienced through contact.
208
Why is 'craving' (tṛṣṇā) considered a pivotal point for the perpetuation or cessation of suffering?
Because if craving arises from feeling, the subsequent links of grasping, becoming, and rebirth are very likely to follow. If craving is cut, the chain is significantly weakened.
209
How does 'grasping at a self' (ātma-grāha)
a form of upādāna, fuel the entire cycle of twelve links?,"This fundamental grasping is a manifestation of ignorance and motivates actions (karma) and further afflictions (craving for the self's pleasure, aversion to its pain) that drive the cycle.
210
What is the connection between 'becoming' (bhava) and the 'intermediate state' (antarābhava/bardo)?
The karmic force of 'becoming' propels the consciousness into and through the intermediate state towards the next rebirth.
211
How does the inevitability of 'aging and death' (jarāmaraṇa) highlight the futility of seeking lasting happiness within samsara as depicted by the twelve links?
It demonstrates that all conditioned existence, no matter how pleasant temporarily, is marked by impermanence and ends in decline and loss, making it an unreliable source of true happiness.
212
What does 'dependent origination is profound' mean?
It means that the way things arise based on causes and conditions, and their ultimate emptiness of inherent existence, is a very subtle and deep truth, not easily fathomed by ordinary conceptual thought.
213
How can the twelve links be seen as both a 'description of imprisonment' and a 'map to freedom'?
They describe the process that imprisons us in samsara, but by understanding this process, they also reveal the points where the chains can be broken, thus mapping the way to freedom.
214
What are the 'four summaries' often used to condense the twelve links in relation to rebirth?
1. How afflictions arise (ignorance, craving, grasping), 2. How karma is created from them (formative actions, becoming), 3. How suffering results from karma (consciousness, name & form, six sources, contact, feeling, birth, aging & death), 4. How this process cycles.
215
What is the 'root of the tree of suffering' as illustrated by the twelve links?
Ignorance (avidyā).
216
What are the 'branches and leaves' of the tree of suffering?
The subsequent links, including karmic actions and the resultant experiences of duḥkha.
217
How does 'right mindfulness' (samyak-smṛti) help in observing and breaking the chain of the twelve links?
Mindfulness allows one to be aware of the arising of feelings, thoughts, and impulses without immediately reacting, creating space to apply wisdom and prevent the escalation into craving and grasping.
218
What is the role of the 'Saṅgha' in helping practitioners understand and work with the twelve links?
The Saṅgha preserves and teaches the Dharma on dependent origination, provides guidance, and offers a supportive community for those striving to break free from the cycle.
219
How does the teaching on the twelve links address the existential questions of 'where do I come from?' and 'where am I going?' from a Buddhist perspective?
It shows that 'I' come from past ignorance and formative actions, and 'I' am going towards future birth, aging, and death propelled by present craving, grasping, and becoming, unless the cycle is broken.
220
What is the difference between 'dependent origination' (pratītyasamutpāda) and 'causality' (hetu-phala) in general?
Dependent origination is a very specific and profound Buddhist doctrine explaining the conditioned arising of all phenomena and particularly the cycle of samsara, while 'causality' is a more general principle. Pratītyasamutpāda intrinsically points to emptiness.
221
Why is it said that one who sees dependent origination sees the Dharma
and one who sees the Dharma sees the Buddha?,"Because dependent origination is a core teaching that reveals the nature of reality and the path to liberation, understanding which is tantamount to understanding the essence of the Buddha's enlightenment.
222
How can reflecting on each link's nature
function, cause, result, and antidote deepen one's understanding, as suggested at the end of Chapter 7?,"This systematic reflection allows for a thorough, analytical, and personal engagement with the entire process of samsaric arising and the means for its cessation.
223
What type of ignorance is particularly targeted when reflecting on the first link
'ignorance'?,"Ignorance regarding the selflessness of persons and phenomena, and ignorance of the four noble truths, especially how suffering arises from causes.
224
When reflecting on 'formative actions
' what karmic aspect is crucial to understand?,"How both meritorious actions (leading to higher rebirths) and non-meritorious actions (leading to lower rebirths), if polluted by ignorance, still perpetuate samsara.
225
For the third link
'consciousness,' what is important to reflect on regarding its role in rebirth?,"How this consciousness acts as a 'seed' carrying karmic imprints from one life to the next, and how it 'lands' in conditions for a new life.
226
In reflecting on 'name and form
' what is one understanding about the initial stages of a new life?,"That the psycho-physical basis of a new being is established, composed of mental and physical aggregates, even before full sensory development.
227
When reflecting on the 'six sense sources
' what insight arises about our interaction with the world?,"That these faculties are the 'doors' through which all our experiences of the world are mediated and constructed.
228
For the link of 'contact
' what key understanding helps to deconstruct reactivity?,"That contact is simply the meeting of faculty, object, and consciousness, and it is neutral before the subsequent arising of feeling and craving.
229
When reflecting on 'feeling
' what is the crucial practice to prevent the chain from continuing?,"To observe feelings (pleasant, unpleasant, neutral) with mindfulness and equanimity, without immediately reacting with attachment or aversion that leads to craving.
230
Regarding 'craving
' what different forms should one reflect upon (e.g., craving for pleasure, existence, non-existence)?,"Understanding how all these forms of craving, whether for desirable things or even for annihilation from suffering, still bind one to the cycle if rooted in ignorance.
231
When reflecting on 'grasping
' how is it seen as an intensification of craving?,"Grasping is when craving solidifies into active clinging, possessiveness, and identification with the objects or views desired.
232
For the link of 'becoming
' what should one reflect on concerning the immediate cause of rebirth?,"How the potent karma, energized by craving and grasping, directly impels the mindstream towards a new existence in one of the samsaric realms.
233
In reflecting on 'birth
' what aspects of suffering associated with a new life are contemplated?,"The inherent vulnerability, dependency, and the fresh start of accumulating causes for future suffering in a new set of aggregates.
234
When reflecting on 'aging and death
' what is the ultimate understanding sought regarding conditioned existence?,"The universal impermanence and inevitable decline and cessation of all conditioned life, highlighting the unsatisfactory nature of being caught in this cycle.
235
What is the 'antidote' to the link of 'ignorance' that one reflects upon?
The wisdom realizing emptiness (selflessness) and understanding dependent origination.
236
What is the 'antidote' to 'formative actions' that perpetuate samsara?
Engaging in actions motivated by wisdom and compassion, and purifying past negative karma, rather than actions driven by ignorance and afflictions.
237
What is the 'antidote' to 'consciousness' being propelled into further samsaric rebirth?
Severing the karmic force of formative actions and the afflictions that fuel them, so consciousness is no longer bound to take afflicted rebirth.
238
How can one apply an 'antidote' to 'name and form' being a basis for suffering?
By understanding the impermanent and selfless nature of the aggregates, reducing clinging to them as a solid 'self' or 'mine'.
239
What is the 'antidote' to the 'six sense sources' leading to afflicted contact?
Guarding the sense doors with mindfulness and wisdom, preventing them from becoming gateways for afflictions.
240
What is the 'antidote' to 'contact' leading to afflicted feelings?
Mindful awareness of contact without immediate conceptual proliferation or judgment.
241
What is the 'antidote' to 'feeling' leading to 'craving'?
Developing equanimity and wisdom to observe feelings without letting them automatically trigger attachment or aversion.
242
What is the 'antidote' to 'craving' itself?
Understanding its empty nature, its disadvantages, and cultivating contentment and renunciation.
243
What is the 'antidote' to 'grasping'?
Letting go, based on understanding the impermanence and unsatisfactoriness of the objects grasped and the empty nature of the grasper and grasped.
244
What is the 'antidote' to 'becoming' leading to further samsaric birth?
The cessation of craving and grasping, and the purification of karma that would otherwise propel rebirth.
245
What is the 'antidote' to 'birth' in a samsaric realm?
The complete cessation of 'becoming,' achieved through the eradication of afflictions and potent karma.
246
What is the 'antidote' to 'aging and death' as inevitable sufferings of samsara?
Attaining liberation (nirvana) or full enlightenment (Buddhahood), which transcends the cycle of birth, aging, and death altogether.
247
How does reflecting on the twelve links in the order presented in the end of Chapter 7 (birth from renewed existence
etc.) help understanding?,"It helps to see the causal sequence clearly, starting from the result (birth) and tracing it back to its ultimate root cause (ignorance).
248
What is the 'renewed existence' mentioned as the cause of birth in the chapter's reflective sequence?
This refers to the link of 'becoming' (bhava), which is the state directly preceding and causing a new birth.
249
What is the 'clinging' mentioned as the cause of renewed existence?
This refers to the link of 'grasping' (upādāna).
250
What is the 'craving' mentioned as the cause of clinging?
This refers to the link of 'craving' (tṛṣṇā).
251
What is the 'feeling' mentioned as the cause of craving?
This refers to the link of 'feeling' (vedanā).
252
What is the 'contact' mentioned as the cause of feeling?
This refers to the link of 'contact' (sparśa).
253
What are the 'six sources' mentioned as the cause of contact?
These refer to the 'six sense sources' (ṣaḍāyatana).
254
What is 'name and form' mentioned as the cause of the six sources?
This refers to the link of 'name and form' (nāmarūpa).
255
What is 'consciousness' mentioned as the cause of name and form?
This refers to the link of 'consciousness' (vijñāna).
256
What is 'formative action' mentioned as the cause of consciousness (in this reflective sequence)?
This refers to the link of 'formative actions' (saṃskāra).
257
What is 'ignorance' mentioned as the cause of formative action and the root of the entire sequence?
This refers to the first link, 'ignorance' (avidyā).
258
Why is it emphasized that the 'entire unsatisfactory sequence of the twelve links of dependent origination is rooted in ignorance'?
To highlight that ignorance is the fundamental cause that must be eradicated to achieve liberation from the entire cycle.
259
What is the ultimate outcome if one successfully generates the wisdom realizing emptiness that uproots ignorance?
Liberation from the cycle of the twelve links, and thus from all duḥkha of cyclic existence.
260
How does the Wheel of Life visually represent the 'inescapability' of samsara for those under the power of ignorance?
By depicting Yama, the Lord of Death, firmly holding the entire wheel, indicating that all within are caught in the grip of impermanence and conditioned rebirth.
261
What role do the 'deities' or 'Buddhas/Bodhisattvas' sometimes depicted within each of the six realms in the Wheel of Life play?
They symbolize that even within each realm of suffering, there is the potential for guidance and the presence of enlightened compassion trying to help beings.
262
Is understanding the twelve links merely an intellectual exercise
or does it have practical implications?,"It has profound practical implications, as it forms the basis for meditative insight into how one's own mind creates suffering and how it can be undone.
263
How can the teaching on the twelve links help one to take personal responsibility for one's experiences?
By showing that our current experiences are the result of past causes (ignorance, formative actions, etc.) and our present actions will shape our future, it moves away from blaming external factors.
264
What is the connection between 'formative actions' (saṃskāra) and the concept of 'karma yoga' in other Indian traditions?
While distinct, both involve the idea that actions have consequences. Buddhist saṃskāra specifically refers to actions that bind to samsara due to ignorance, whereas karma yoga often aims at selfless action or union with a divine principle.
265
Can the twelve links be applied to understand the arising and cessation of a single moment of anger or attachment?
Yes, a micro-cycle can be seen: ignorance of the object's true nature -> mental formation (intention to grasp/reject) -> consciousness focused on it -> mental/physical reaction (name/form) -> sensory input -> contact -> feeling -> craving/aversion -> grasping -> action (becoming) -> immediate consequence (birth/death of that emotional state).
266
How does the link of 'consciousness' (vijñāna) explain the phenomenon of 'rebirth' without a transmigrating soul?
It's not a soul that transmigrates, but a continuum of consciousness, carrying karmic imprints, that provides the causal link from one life to the next.
267
What is the primary 'object' of ignorance (avidyā) as the first link?
The true nature of the self (pudgala-nairātmya) and phenomena (dharma-nairātmya), specifically their lack of inherent existence.
268
How does 'volition' (cetanā) feature in the link of 'formative actions' (saṃskāra)?
Volition is the key mental factor that impels the mind and creates the karmic potency of an action.
269
What is the significance of 'name' (nāma) in 'name and form' including mental factors like feeling and discrimination even before full sensory development?
It suggests that a rudimentary mental life and capacity for experience are present from very early stages of conception, not just a purely physical form.
270
How do the 'six sense sources' act as a 'condition' for the six types of consciousness (eye-consciousness
ear-consciousness, etc.)?,"The sense faculties are the necessary physical and mental bases for their respective consciousnesses to arise in relation to objects.
271
What is the difference between 'contact' (sparśa) and 'feeling' (vedanā)?
Contact is the simple meeting of sense faculty, object, and consciousness. Feeling is the subsequent affective experience – pleasant, unpleasant, or neutral – that arises from that contact.
272
How does 'craving for existence' (bhava-taṇhā) manifest?
As a deep-seated desire to continue to exist, to be, to perpetuate oneself, often manifesting as attachment to life or fear of annihilation.
273
How does 'craving for non-existence' (vibhava-taṇhā) manifest?
As a desire for annihilation or an end to suffering based on a nihilistic view, e.g., wishing for oblivion after death rather than seeking true liberation.
274
In 'grasping at views' (diṭṭhupādāna)
what kind of views are typically referred to?,"Incorrect philosophical or speculative views about the nature of self, reality, cause and effect, which one clings to as ultimate truth.
275
How is 'becoming' (bhava) a 'karmic process' that leads to birth?
It's the active karmic force, ripened and energized by craving and grasping, that is in the process of propelling the consciousness towards its next state of existence.
276
What is the scope of 'aging and death' (jarāmaraṇa) beyond just the physical body?
It also includes mental decline, the decay of faculties, the suffering of separation, and the psychological distress associated with impermanence and loss.
277
How does the teaching of the twelve links demonstrate the 'impersonal nature' of samsaric existence?
It shows a chain of cause and effect operating without a central, independent 'self' or 'agent' controlling it; it's a conditioned process.
278
Can understanding the twelve links lead to a sense of hopelessness
or is there an optimistic aspect?,"While it reveals the depth of conditioned suffering, its primary purpose is optimistic: by understanding the causes, one can understand how to cease them and attain liberation.
279
What is the relationship between the 'twelve links' and the 'three realms' of samsara (desire
form, formless)?,"The twelve links describe the process of rebirth within any of these three realms, with the specific nature of the links (e.g., type of formative action, type of consciousness) varying according to the realm.
280
How does the 'wisdom realizing dependent origination' itself act as an antidote to ignorance?
By seeing directly how all things arise dependently, the mistaken view of inherent, independent existence (which is ignorance) is undermined.
281
What are some reflections one can do on 'ignorance' to understand its pervasive nature?
Reflecting on how often we misunderstand situations, people, or our own minds, and how we grasp at things as being permanent, satisfactory, or self, when they are not.
282
What are some reflections one can do on 'formative actions' to see their karmic power?
Recalling past actions (virtuous and non-virtuous) and contemplating how they likely planted seeds for future experiences and predispositions.
283
What are some reflections on 'consciousness' as the third link to appreciate its role as a carrier of karma?
Contemplating how our stream of awareness continues moment by moment, carrying the imprints of past actions and intentions, and how this stream connects to future states.
284
How can one reflect on 'name and form' in daily life to see its conditioned nature?
Observing one's own body and mind as a collection of impermanent, interdependent aggregates, rather than a solid, unitary self.
285
What is a practical reflection on the 'six sense sources' to reduce attachment to sensory experience?
Recognizing that sensory experiences are fleeting and conditioned by the faculties and objects, and that seeking lasting happiness solely through them is futile.
286
How can one reflect on 'contact' to cultivate mindfulness at the point of sensory input?
By trying to notice the raw moment of seeing, hearing, smelling, etc., before elaborate conceptualization and emotional reaction set in.
287
What is a key reflection on 'feeling' to develop equanimity?
Observing how feelings constantly change, arise, and pass away, and that they are not 'me' or 'mine' but conditioned responses.
288
How can one reflect on the 'disadvantages of craving' to reduce its power?
Seeing how craving leads to dissatisfaction, agitation, conflict, and binds one more tightly to suffering.
289
What is a useful reflection on 'grasping' to cultivate letting go?
Examining the objects and ideas one clings to, questioning their true ability to provide lasting security or happiness, and seeing the suffering involved in holding on so tightly.
290
How can one reflect on 'becoming' to understand the momentum towards future suffering?
Observing how current strong desires and actions are creating potent tendencies and shaping the direction of one's future experiences.
291
What reflection on 'birth' can generate renunciation?
Contemplating the inherent sufferings of being born – vulnerability, dependence, and the start of a new cycle of sickness, aging, and death.
292
What are some key reflections on 'aging and death' to cultivate urgency in Dharma practice?
Seeing the inevitability of one's own and others' decline and death, realizing the impermanence of this precious human life, and resolving to use it meaningfully.
293
What is the meaning of the Buddha's statement
'Those who with thorough conscientiousness practice this disciplinary doctrine will forsake the wheel of birth, bringing duḥkha to an end'?,"It emphasizes that diligent and mindful practice of the Dharma, which includes understanding and breaking the twelve links, is the path to liberation from cyclic existence.
294
How does the sequence of the twelve links starting from ignorance and leading to aging and death illustrate the 'arising' aspect of dependent origination?
It shows how, from the fundamental condition of ignorance, a chain of subsequent conditions arises, culminating in the manifest sufferings of samsara.
295
How does tracing the twelve links in reverse
from the cessation of aging and death back to the cessation of ignorance, illustrate the 'ceasing' aspect of dependent origination?,"It shows how, by eliminating the root cause (ignorance), each subsequent link in the chain ceases to arise, leading to the complete cessation of suffering.
296
What is the 'suffering of suffering' (duḥkha-duḥkhatā) in relation to the twelve links?
This refers to the obvious pains and hardships described by links like aging and death, or arising from unpleasant feelings.
297
What is the 'suffering of change' (vipariṇāma-duḥkhatā) in relation to the twelve links?
This relates to how pleasant feelings (7th link), which are craved (8th link) and grasped (9th link), inevitably change and cease, leading to dissatisfaction.
298
How do the 'twelve links' collectively exemplify the 'suffering of pervasive conditioning' (saṃskāra-duḥkhatā)?
The entire chain represents a state of being conditioned by ignorance and karma, where having contaminated aggregates (name and form) itself serves as a basis for all other sufferings.
299
Can understanding the twelve links help in developing compassion?
Yes, by seeing that all sentient beings are caught in this same cycle of suffering due to these impersonal causes and conditions, one can develop deep empathy and the wish for them to be free.
300
What is the difference between understanding the twelve links intellectually and realizing them experientially?
Intellectual understanding is conceptual knowledge. Experiential realization involves direct insight, often through meditation, into how these links operate in one's own being, leading to transformation.
301
How does the teaching of the twelve links relate to the concept of 'karma ripening at an uncertain time'?
Formative actions (2nd link) create seeds. These seeds may not ripen immediately as consciousness (3rd link) leading to a new birth (11th link) until many lifetimes later, when conditions are suitable.
302
What does 'animosity' (represented by the snake) in the hub of the Wheel of Life encompass?
It includes all forms of aversion, from mild irritation and impatience to intense anger, hatred, and aggression.
303
What does 'attachment' (represented by the rooster) in the hub of the Wheel of Life encompass?
It includes all forms of desire, craving, clinging, and possessiveness towards objects, people, experiences, or ideas perceived as pleasant.
304
How does 'ignorance' (represented by the pig) lead to a distorted view of the self that fuels attachment and aversion?
Ignorance grasps at a false, inherently existent self, which then becomes the reference point for desiring what benefits 'me' (attachment) and rejecting what harms 'me' (aversion).
305
Are the symbolic images for the twelve links fixed
or can they vary in different artistic representations of the Wheel of Life?,"While there are common traditional symbols, minor variations can exist in different artistic traditions or thangka paintings.
306
What is the role of 'thorough conscientiousness' (appamāda) mentioned in the verses on the Wheel of Life in relation to the twelve links?
Conscientiousness, which includes mindfulness, alertness, and self-discipline, is essential for observing the arising of the links and applying the effort to counteract them and cultivate the path.
307
How does 'entering into the teaching of the Buddha' help one 'forsake the wheel of birth'?
The Buddha's teachings, particularly on dependent origination and emptiness, provide the understanding and methods necessary to break the cycle of the twelve links.
308
What is the ultimate aim of 'destroying the forces of the lord of death'?
To attain a state beyond the reach of impermanence and uncontrolled rebirth, which is nirvana or Buddhahood.
309
How can the twelve links be summarized into 'two groups' of causes and results that throw one into a future life?
'Throwing causes' (ignorance, formative actions, consciousness that latches onto them) and 'thrown results' (name-and-form, six sources, contact, feeling in the projected life).
310
And how can the twelve links be summarized into 'two groups' that complete that life?
'Completing causes' or 'actualizing causes' in that life (craving, grasping, becoming) and 'completed results' or 'actualized results' (birth, aging and death of that life).
311
What is the significance of the link 'formative actions' (saṃskāra) being plural?
It indicates the multitude of karmic actions, both virtuous and non-virtuous, that contribute to the karmic stream.
312
How does the link 'consciousness' (vijñāna) serve as a bridge between past karma and present life?
It is the stream of awareness that carries the imprints of past formative actions into the conditions for a new life's name and form.
313
Why are 'name and form' (nāmarūpa) presented as a single link?
Because in the early stages of development, the mental ('name') and physical ('form') aspects are inextricably intertwined and develop together as the basis for a new being.
314
How do the 'six sense sources' (ṣaḍāyatana) represent the maturing of 'name and form'?
They signify the development of the specific faculties through which the psycho-physical organism (name and form) can now fully interact with its environment.
315
Why is 'contact' (sparśa) essential before 'feeling' (vedanā) can arise?
There must be a meeting of a sense faculty with its object and the associated consciousness for any affective experience (feeling) to be generated.
316
How does the link of 'feeling' (vedanā) act as a 'fork in the road' leading either to further craving or to mindful observation?
Pleasant, unpleasant, or neutral feelings can either trigger automatic craving and aversion, or they can be met with mindful awareness and wisdom, preventing the chain from escalating.
317
What is the subtle difference between 'craving' (tṛṣṇā) and 'grasping' (upādāna)?
Craving is the initial desire or thirst. Grasping is when that desire intensifies into active clinging, seeking to appropriate, possess, or identify with the object or state.
318
How does 'becoming' (bhava) differ from 'birth' (jāti)?
Becoming is the active karmic process, the fully potent cause on the verge of producing the next life. Birth is the actual manifestation or commencement of that new life.
319
What is the significance of 'aging' and 'death' being presented as a single compound link (jarāmaraṇa)?
It emphasizes that aging inevitably leads to death, and both are inseparable aspects of the suffering inherent in conditioned existence once birth has occurred.
320
How does the cyclical depiction of the twelve links on the Wheel of Life emphasize the repetitive nature of samsara?
The circular arrangement shows that death is not an ultimate end but leads back to ignorance and the beginning of another cycle, unless the process is understood and interrupted.
321
What is the meaning of 'dependent origination' in the sense of 'this being
that arises; from the arising of this, that arises'?,"It describes the principle of conditionality: when a specific cause or condition is present, its corresponding effect arises.
322
And what is the meaning of 'dependent origination' in the sense of 'this not being
that does not arise; from the ceasing of this, that ceases'?,"It describes the principle of cessation through conditionality: when a specific cause or condition is absent or ceases, its corresponding effect also does not arise or ceases.
323
How does the entire teaching of the twelve links underscore the Buddha's emphasis on causality?
It provides a precise and detailed model of how suffering arises from specific causes and how it can be ended by eliminating those causes.
324
What is the profound implication of the twelve links being 'empty of inherent existence'?
It means that none of the links, nor the process itself, exists independently or from its own side. They are all dependently arisen and thus lack a fixed, absolute reality, which is what makes their cessation possible.
