Guided meditation on Dependent Origination - Discussion
svmonk:
Hi Nicky,
You might want to check out Dependent Arising in Context by Linda Blanchard:
http://www.amazon.com/Dependent-Arising-Context-Buddhas-context/dp/1481259547/ref=sr_1_1?s=books&ie=UTF8&qid=1460860774&sr=1-1&keywords=linda+blanchard
In particular, she investigated some scholarly work that suggests that the parts of dependent origination that are puzzling and have no specific referant to any psychological aspect of dukkha probably originated as a kind of subtle critique or hijacking by the Buddha of the predominant Vedic view, and that this context was lost during the early part of the last millenium, and replaced by the "three lifetimes" view.
You might want to check out Dependent Arising in Context by Linda Blanchard:
http://www.amazon.com/Dependent-Arising-Context-Buddhas-context/dp/1481259547/ref=sr_1_1?s=books&ie=UTF8&qid=1460860774&sr=1-1&keywords=linda+blanchard
In particular, she investigated some scholarly work that suggests that the parts of dependent origination that are puzzling and have no specific referant to any psychological aspect of dukkha probably originated as a kind of subtle critique or hijacking by the Buddha of the predominant Vedic view, and that this context was lost during the early part of the last millenium, and replaced by the "three lifetimes" view.
No thanks. But thank you.
This thread will be a guided meditation. Everything in it is & will be an object of ordinary meditation. There will be nothing puzzling in it.
If you wish to participate, I suggest to practise the previous post and familiarize your mind with what nama-rupa is.
Once that is done, the next part can be done.
Regards.
Dependent Origination: Ignorance
Commentary: 'Ignorance' or 'not-knowing' is the first condition leading to the arising of suffering. In his introductory teaching, namely, the four noble truths, the Buddha traced back the origin of suffering to craving. However, in his more detailed later analysis of dependent origination, the Buddha traced back the origin of suffering to ignorance.
Therefore, the teaching of dependent origination is the same as the 2nd noble truth. For example, in AN 3.61, dependent origination is provided as the description of the 2nd noble truth.
The condition of ignorance is not merely ‘ignorance’ or ‘not-knowing’. Due to there being ignorance, the ‘fermentations’, ‘cankers’ or ‘outflows’ (‘asava’) flow out of the subconscious of the mind. On this primal level, it can be said the asava flow out as the five hindrances.
It should be noted in AN X.61 & AN X.62 (quoted above), the five hindrances are explained to be the ‘nutriment’ or ‘food’ ('ahara') of ignorance rather than the cause ('hetu') of ignorance. What this means is as long as the five hindrances remain, ignorance remains.
It should also be noted that ignorance, the asava (fermentations) & the five hindrances are not thoughts or thinking. They are tainted energies, moods, drives, urges &/or obscurations.
Thus, this 'bubbling' nature of ignorance, fermentations & hindrance condition or drive the sankhara (breathing in & out, initial & sustained thoughts and perceptions & feelings) to stir up and become active & agitated.
The scriptures (SN 46.55) describe how ignorance, asava & the hindrances taint consciousness & mentality (nama) as follows:
Guided Meditation: Namarupa (feeling, perception, intention, internal contact & attention) – together with consciousness – observe, feel & perceive the kaya sankhara (in & out breathing). This is basic meditation. If agitation within the in & out breathing can be felt & perceived, this agitation is ignorance & asava. If general moods, urges & hindrances are felt & perceived (such as sensual desire, irritation, restlessness, worry, sloth, doubt or fear), these general moods, urges & hindrances are ignorance & asava.
If these moods, urges & hindrances stir up related feelings, perceptions & thinking, these feelings, perceptions & thinking are the vaci & citta sankhara.
When these ignorant moods, urges & hindrances stirring up the sankhara (breathing, feelings, perceptions & discursive thinking) result in consciousness becoming scattered and namarupa becomng agitated, stressed & disturbed, this demonstates how the sankhara are the body, verbal & mind conditioners because they cause the body, mind & speech to become disturbed.
When namarupa can apply mindfulness, wisdom & its other faculties to calm the sankhara, this is the development of samatha (tranquility) & a step in rolling back dependent origination towards cessation. It is also a step in reducing ignorance since the mind learns the meditation path brings peace & tranquility.
When namarupa can apply mindfulness, wisdom & its other faculties to see clearly the true impermanent, unsatisfactory & selflessness nature of the sankhara, consciousness & namarupa itself (all together, the ‘five aggregates’), this is the development of vipassana (insight) & the method to end ignorance & bring dependent origination to cessation.
Not knowing (aññāṇaṃ) what is suffering, not knowing the origin of suffering, not knowing what is the cessation of suffering, not knowing the way leading to the cessation of suffering — this is called ignorance (avijjā). With the arising of the fermentations there is the arising of ignorance. (MN 9)
There are these three fermentations (āsavā): the fermentation of sensual desire (kāmāsavo), the fermentation of becoming (bhavāsavo), the fermentation of ignorance (avijjāsavo). From the origination of ignorance comes the origination of fermentations. (MN 9)
There are these three fermentations (āsavā): the fermentation of sensual desire (kāmāsavo), the fermentation of becoming (bhavāsavo), the fermentation of ignorance (avijjāsavo). From the origination of ignorance comes the origination of fermentations. (MN 9)
A first beginning of ignorance cannot be conceived, (of which it can be said), ‘Before that, there was no ignorance and it came to be after that.’ Though this is so, monks, yet a specific condition of ignorance can be conceived. Ignorance, too, has its nutriment, I declare; and it is not without a nutriment. And what is the nutriment of ignorance? ‘The five hindrances,’ should be the answer. (AN 10.61)
A first beginning of the craving of existence cannot be conceived, (of which it can be said), ‘Before that, there was no craving for existence and it came to be after that.’ Though this is so, monks, yet a specific condition for craving for existence can be conceived. Craving for existence, too, has its nutriment, I declare; and it is not without a nutriment. And what is the nutriment of craving for existence? ‘Ignorance,’ should be the answer. But ignorance, too, has its nutriment; it is not without a nutriment. And what is the nutriment of ignorance? ‘The five hindrances,’ should be the answer.(AN 10.62)
A first beginning of the craving of existence cannot be conceived, (of which it can be said), ‘Before that, there was no craving for existence and it came to be after that.’ Though this is so, monks, yet a specific condition for craving for existence can be conceived. Craving for existence, too, has its nutriment, I declare; and it is not without a nutriment. And what is the nutriment of craving for existence? ‘Ignorance,’ should be the answer. But ignorance, too, has its nutriment; it is not without a nutriment. And what is the nutriment of ignorance? ‘The five hindrances,’ should be the answer.(AN 10.62)
Monks, ignorance is the leader in the attainment of unskillful mental states, followed by lack of conscience & lack of concern. In an unknowledgeable person, immersed in ignorance, wrong view arises. In one of wrong view, wrong thought arises. In one of wrong thought , wrong speech… In one of wrong speech, wrong action… In one of wrong action, wrong livelihood… In one of wrong livelihood, wrong effort… In one of wrong effort, wrong mindfulness… In one of wrong mindfulness, wrong concentration arises. (SN 45.1)
Commentary: 'Ignorance' or 'not-knowing' is the first condition leading to the arising of suffering. In his introductory teaching, namely, the four noble truths, the Buddha traced back the origin of suffering to craving. However, in his more detailed later analysis of dependent origination, the Buddha traced back the origin of suffering to ignorance.
Therefore, the teaching of dependent origination is the same as the 2nd noble truth. For example, in AN 3.61, dependent origination is provided as the description of the 2nd noble truth.
The condition of ignorance is not merely ‘ignorance’ or ‘not-knowing’. Due to there being ignorance, the ‘fermentations’, ‘cankers’ or ‘outflows’ (‘asava’) flow out of the subconscious of the mind. On this primal level, it can be said the asava flow out as the five hindrances.
It should be noted in AN X.61 & AN X.62 (quoted above), the five hindrances are explained to be the ‘nutriment’ or ‘food’ ('ahara') of ignorance rather than the cause ('hetu') of ignorance. What this means is as long as the five hindrances remain, ignorance remains.
It should also be noted that ignorance, the asava (fermentations) & the five hindrances are not thoughts or thinking. They are tainted energies, moods, drives, urges &/or obscurations.
Thus, this 'bubbling' nature of ignorance, fermentations & hindrance condition or drive the sankhara (breathing in & out, initial & sustained thoughts and perceptions & feelings) to stir up and become active & agitated.
The scriptures (SN 46.55) describe how ignorance, asava & the hindrances taint consciousness & mentality (nama) as follows:
Imagine a bowl of water mixed with lac, turmeric, dark green or crimson dye. If a man with good eyesight were to look at the reflection of his own face in it, he would not know or see it as it really was. In the same way, when a man dwells with his heart possessed and overwhelmed by sensual desire… then he cannot know or see, as it really is, what is to his own profit, to the profit of others, to the profit of both.
Again, when a man dwells with his heart possessed and overwhelmed with ill-will… then he cannot know or see…Imagine a bowl of water, heated on a fire, boiling up and bubbling over. If a man with good eyesight were to look at the reflection of his own face in it, he would not know or see it as it really was…
Again, when a man dwells with his heart possessed and overwhelmed by sloth-and-torpor… then he cannot know or see…Imagine a bowl of water covered over with slimy moss and water-plants. If a man with good eyesight were to look at the reflection of his own face in it, he would not know or see it as it really was…
Again, when a man dwells with his heart possessed and overwhelmed by restlessness and worry… then he cannot know or see…Imagine a bowl of water ruffled by the wind, so that the water trembled, eddied and rippled. If a man with good eyesight were to look at the reflection of his own face in it, he would not know or see it as it really was…
Again, when a man dwells with his heart possessed and overwhelmed by doubt and wavering… he cannot know or see…Imagine a bowl of water, agitated, stirred up muddied, put in a dark place. If a man with good eyesight were to look at the reflection of his own face in it, he would not know or see it as it really was. In the same way, when a man dwells with his heart possessed and overwhelmed by doubt-and-wavering… then he cannot know or see, as it really is, what is to his own profit, to the profit of others, to the profit of both.
Sangaravo Sutta
Again, when a man dwells with his heart possessed and overwhelmed with ill-will… then he cannot know or see…Imagine a bowl of water, heated on a fire, boiling up and bubbling over. If a man with good eyesight were to look at the reflection of his own face in it, he would not know or see it as it really was…
Again, when a man dwells with his heart possessed and overwhelmed by sloth-and-torpor… then he cannot know or see…Imagine a bowl of water covered over with slimy moss and water-plants. If a man with good eyesight were to look at the reflection of his own face in it, he would not know or see it as it really was…
Again, when a man dwells with his heart possessed and overwhelmed by restlessness and worry… then he cannot know or see…Imagine a bowl of water ruffled by the wind, so that the water trembled, eddied and rippled. If a man with good eyesight were to look at the reflection of his own face in it, he would not know or see it as it really was…
Again, when a man dwells with his heart possessed and overwhelmed by doubt and wavering… he cannot know or see…Imagine a bowl of water, agitated, stirred up muddied, put in a dark place. If a man with good eyesight were to look at the reflection of his own face in it, he would not know or see it as it really was. In the same way, when a man dwells with his heart possessed and overwhelmed by doubt-and-wavering… then he cannot know or see, as it really is, what is to his own profit, to the profit of others, to the profit of both.
Sangaravo Sutta
Guided Meditation: Namarupa (feeling, perception, intention, internal contact & attention) – together with consciousness – observe, feel & perceive the kaya sankhara (in & out breathing). This is basic meditation. If agitation within the in & out breathing can be felt & perceived, this agitation is ignorance & asava. If general moods, urges & hindrances are felt & perceived (such as sensual desire, irritation, restlessness, worry, sloth, doubt or fear), these general moods, urges & hindrances are ignorance & asava.
If these moods, urges & hindrances stir up related feelings, perceptions & thinking, these feelings, perceptions & thinking are the vaci & citta sankhara.
When these ignorant moods, urges & hindrances stirring up the sankhara (breathing, feelings, perceptions & discursive thinking) result in consciousness becoming scattered and namarupa becomng agitated, stressed & disturbed, this demonstates how the sankhara are the body, verbal & mind conditioners because they cause the body, mind & speech to become disturbed.
When namarupa can apply mindfulness, wisdom & its other faculties to calm the sankhara, this is the development of samatha (tranquility) & a step in rolling back dependent origination towards cessation. It is also a step in reducing ignorance since the mind learns the meditation path brings peace & tranquility.
When namarupa can apply mindfulness, wisdom & its other faculties to see clearly the true impermanent, unsatisfactory & selflessness nature of the sankhara, consciousness & namarupa itself (all together, the ‘five aggregates’), this is the development of vipassana (insight) & the method to end ignorance & bring dependent origination to cessation.
Dependent origination: Underlying tendencies & old kamma
Commentary: The above quotes refer to the ‘anusaya’ or ‘underlying tendencies’. The underlying tendencies are both genetically inborn (‘instincts’) and habituated through life experience (‘kamma-vipaka’).The underlying tendencies are part of ‘ignorance’ and flow out (asava) from the subconscious into the conscious mind in the form of the five hindrances (nivarana).Therefore, when namarupa has mindfulness and is firmly established in meditation, namarupa can objectively experience the underlying tendencies flowing out of the mind.
Commentary: It was previously stated that ‘namarupa’ was the ‘meditator’ or ‘gatekeeper’. The quotes above describe how a ‘gate’ to the past & future is defined at consciousness-nama-rupa & the sense organs.The above quotes describe how the results of old kamma manifest out of ignorance & as the sankhara, which can be experienced in the present by namarupa.The above quotes also explain how new kamma will be generated when ignorance conditions namarupa to pursue new kamma. The pursuit of namarupa for new kamma is the dependent arising of the 6th, 7th, 8th, 9th, 10th & 11th conditions of sense contact, feeling, craving, attachment, becoming & (self-identity) birth.
Meditation: As instructed from the start, it is essential to establish the mind in a clear knowing/awareness of ‘namarupa’. ‘Rupa’ is the physical body that sits upright in meditation and ‘nama’ is the mind intent on meditation.By namarupa having such meditative mindfulness & clear-comprehension (sati-sampajanna), namarupa can feel, perceive & experience internally any manifestions of past kamma arising out of ignorance and then conditioning the body, verbal & mind conditioners (sankhara). By calming the sankhara & ignorance, the meditating namarupa can negate the effects of past kamma (actions), calm or keep in check the inborn tendencies (anusaya) and prevent the stream of dependent origination conditioning new kamma in respect to external sense objects.
Monks, there are these seven underlying tendencies (anusaya). Which seven?
(1) The underlying tendency of sensual desire;
(2) The underlying tendency of ill-will;
(3) The underlying tendency of views;
(4) The underlying tendency of uncertainty;
(5) The underlying tendency of conceit;
(6) The underlying tendency of desire for becoming; and
(7) The underlying tendency of ignorance.
These are the seven underlying tendencies.
AN 7.11
(1) The underlying tendency of sensual desire;
(2) The underlying tendency of ill-will;
(3) The underlying tendency of views;
(4) The underlying tendency of uncertainty;
(5) The underlying tendency of conceit;
(6) The underlying tendency of desire for becoming; and
(7) The underlying tendency of ignorance.
These are the seven underlying tendencies.
AN 7.11
A young tender infant lying prone does not have the notion of ‘identity’ so how could identity view arise in him? Yet the underlying tendency to identity view lies within him.
A young tender infant lying prone does not have the notion of ‘teachings’ so how could doubt about the teachings arise in him? Yet the underlying tendency to doubt lies within him.
A young tender infant lying prone does not have the notion of ‘sensual pleasures’ so how could sensual desire arise in him? Yet the underlying tendency to sensual lust lies within him.
A young tender infant lying prone does not have the notion of ‘beings’ so how could ill-will towards beings arise in him? Yet the underlying tendency to ill-will lies within him.
MN 64
A young tender infant lying prone does not have the notion of ‘teachings’ so how could doubt about the teachings arise in him? Yet the underlying tendency to doubt lies within him.
A young tender infant lying prone does not have the notion of ‘sensual pleasures’ so how could sensual desire arise in him? Yet the underlying tendency to sensual lust lies within him.
A young tender infant lying prone does not have the notion of ‘beings’ so how could ill-will towards beings arise in him? Yet the underlying tendency to ill-will lies within him.
MN 64
Commentary: The above quotes refer to the ‘anusaya’ or ‘underlying tendencies’. The underlying tendencies are both genetically inborn (‘instincts’) and habituated through life experience (‘kamma-vipaka’).The underlying tendencies are part of ‘ignorance’ and flow out (asava) from the subconscious into the conscious mind in the form of the five hindrances (nivarana).Therefore, when namarupa has mindfulness and is firmly established in meditation, namarupa can objectively experience the underlying tendencies flowing out of the mind.
Monks, this ‘group’ (‘kāyo’ – of aggregates) is not yours. Nor does it belong to another. This (group) should be seen (daṭṭhabbaṃ) as “old karma” that is concocted by (former) conditions (abhisaṅkhata), as conditioned by (former) impulses/volitions (abhisañcetayita), which are capable of being experienced & felt (vedanīya). Monks, in the case of this group, the noble disciple who has listened well reflects with systematic care concerning dependent origination (paticcasamuppāda)…
SN 12.37
SN 12.37
Now what, monks, is old kamma? The eye should be seen (‘viewed’) as “old kamma” [that was] fabricated & willed, capable of being felt. The ear… The nose… The tongue… The body… The mind should be seen as “old kamma” [that was] fabricated & willed, capable of being felt. This is called old kamma.
And what is new kamma? Whatever kamma one does now with the body, with speech or with the mind: This is called new kamma.
And what is the cessation of kamma? Whoever touches the release that comes from the cessation of bodily kamma, verbal kamma & mental kamma: This is called the cessation of kamma.
SN 35.145
And what is new kamma? Whatever kamma one does now with the body, with speech or with the mind: This is called new kamma.
And what is the cessation of kamma? Whoever touches the release that comes from the cessation of bodily kamma, verbal kamma & mental kamma: This is called the cessation of kamma.
SN 35.145
Commentary: It was previously stated that ‘namarupa’ was the ‘meditator’ or ‘gatekeeper’. The quotes above describe how a ‘gate’ to the past & future is defined at consciousness-nama-rupa & the sense organs.The above quotes describe how the results of old kamma manifest out of ignorance & as the sankhara, which can be experienced in the present by namarupa.The above quotes also explain how new kamma will be generated when ignorance conditions namarupa to pursue new kamma. The pursuit of namarupa for new kamma is the dependent arising of the 6th, 7th, 8th, 9th, 10th & 11th conditions of sense contact, feeling, craving, attachment, becoming & (self-identity) birth.
In dependence on the sensuality element there arises sensual perception; in dependence on the sensual perception there arises sensual intention; in dependence on the sensual intention there arises sensual desire; in dependence on the sensual desire there arises sensual lust; in dependence on the sensual lust there arises a sensual quest. Engaged in a sensual quest, the uninstructed worldling conducts himself (patipajjati) wrongly in three ways – with body, speech and mind.
In dependence on the ill will element there arises perception of ill will…
In dependence on the cruelty element there arises perception of harming…
SN 14.12
In dependence on the ill will element there arises perception of ill will…
In dependence on the cruelty element there arises perception of harming…
SN 14.12
Meditation: As instructed from the start, it is essential to establish the mind in a clear knowing/awareness of ‘namarupa’. ‘Rupa’ is the physical body that sits upright in meditation and ‘nama’ is the mind intent on meditation.By namarupa having such meditative mindfulness & clear-comprehension (sati-sampajanna), namarupa can feel, perceive & experience internally any manifestions of past kamma arising out of ignorance and then conditioning the body, verbal & mind conditioners (sankhara). By calming the sankhara & ignorance, the meditating namarupa can negate the effects of past kamma (actions), calm or keep in check the inborn tendencies (anusaya) and prevent the stream of dependent origination conditioning new kamma in respect to external sense objects.
Dependent origination: Birth
Commentary: The translation of the definition of ‘birth’ (‘jati’) in Dependent Origination from SN 12.2 is attempted according to its reality, as described in the other accompanying citations from the scriptures.
The central & crucial Pali word in the definition is ‘satta’ or ‘being/s’. As described in the other citations, there is no such thing as a concrete ‘being’, apart from the idea, assumption or mental fabrication of a ‘being’ due to craving & clinging to the aggregates & the sense spheres. As stated in the citations, the mental production or fabricating of the idea of ‘beings’ is mere ‘convention’ or ‘verbal designation’.
Therefore, for example, when a set of five aggregates ‘manifests’ (pātubhāvo) performing the activity of farming, the mind, when operating under the influence of ignorance, regards those aggregates as a ‘farmer’ (rather than as mere impersonal aggregates or elements). The ‘manifestion’ or ‘production’ of the aggregates, is not only physical (for example, a physical body using a plough or sickle) but also mental (for example, a love of farming, the need to earn a livelihood, accumulated or learned knowledge about farming or the unpleasant feelings & mental toil of working in the hot sun).
Or a certain ‘man’ (with certain physical & mental attributes) or ‘woman’ (with certain physical & mental attributes) is regarded as a ‘husband’ or ‘wife’ due to the aggregates they manifest towards a ‘spouse’, such as the physical aggregates relating to sexual activity, as well as the mental aggregates relating to the relationship, such as love, commitment, trust, obligations, burdensomeness & so forth.
In brief, ‘birth’ or ‘jati’ is the psychological solidifying of ‘self-view’ as personal ‘self-identity’ and also giving ‘birth’ to the various external ‘self’ & ‘social’ identities from what is seen, heard, smelt, etc, and from how various aggregates manifest or unfold in various ways.
Therefore, in the single lifetime of an ordinary (unenlightened) mind or person, ‘birth’ can and will take place millions and even billions of times.
From this birth of self-identity or ‘being’ (satta) will inevitably occur aging-&-death of the sense of ‘being’ or ‘identity’ when the sense objects & aggregates of attachment change due to inevitable impermanence. From this inevitable change or loss comes suffering, i.e., sorrow, lamentation, pain, grief & despair.
There is the case where an uninstructed person… assumes form (the body) to be ‘self’ or a ‘self’ as possessing form or form as in the ‘self’ or the self as in form. He is seized with the idea that ‘I am form’ or ‘Form is mine.’ As he is seized with these ideas [i.e., takes ‘birth’], his form (body) changes & alters [i.e., undergoes aging-&-death due to impermanence] and he falls into sorrow, lamentation, pain, distress & despair over its change & alteration [i.e., over its aging-&-death]. SN 22.1
Katamā ca bhikkhave, jāti? Yā tesaṃ tesaṃ sattānaṃ tamhi tamhi sattanikāye jāti sañjāti okkanti nibbatti abhinibbatti, khandhānaṃ pātubhāvo āyatanānaṃ paṭilābho, ayaṃ vuccati bhikkhave, jāti.
What is birth? It is the taking birth, entering, production and coming-forth of ‘a being’ (‘sattā’) & the various ‘groups of beings’ (sattanikāye) from the manifestations of various aggregates & the acquisition of various sense spheres. This is called birth. SN 12.2
What is birth? It is the taking birth, entering, production and coming-forth of ‘a being’ (‘sattā’) & the various ‘groups of beings’ (sattanikāye) from the manifestations of various aggregates & the acquisition of various sense spheres. This is called birth. SN 12.2
‘A being,’ lord. ‘A being,’ it’s said. To what extent is one said to be ‘a being’? Any desire, passion, delight or craving for form, feeling, perception, mental formations &/or consciousness Radha: when one is caught up there, tied up there, one is said to be ‘a being'. SN 23.2
Why now do you assume ‘a being’? Mara, have you grasped a view? This is a heap of sheer constructions: Here no being is found. Just as, with an assemblage of parts, the word ‘chariot’ is used, so, when the aggregates are present, there’s the convention ‘a being.’ SN 5.10
In human bodies in themselves, nothing distinctive can be found. Distinction among human beings is purely verbal designation….For name & clan are assigned, originating in conventions…Whoever makes his living among men by agriculture is called a ‘farmer’…Whoever makes his living among men by merchandise is called a ‘merchant’…that is how the wise truly see…seers of dependent origination. MN 98
Angulimala, say to that woman: “Sister, since I was born with a noble birth, I do not recall that I have ever intentionally deprived a living being of life”. MN 86
Wikipedia: Jāti (in Devanagari: जाति, Telugu:జాతి, Kannada:ಜಾತಿ, Malayalam: ജാതി, Tamil:ஜாதி, literally “birth”) is a group of clans, tribes, communities and sub-communities and religions in India. Each jāti typically has an association with a traditional job function or tribe.
There is the case where an uninstructed person assumes form, feeling, perception, mental formations &/or consciousness to be a ‘self’. That assumption is a mental formation. Now what is the cause, what is the origination, what is the birth, what is the coming-into-existence of that fabrication? To an uninstructed, run-of-the-mill person, touched by that which is felt born of contact with ignorance, craving arises. That mental formation of ‘self’ is born from that. And that mental formation is impermanent, fabricated, dependently arisen. That craving… That feeling… That contact… That ignorance is impermanent, fabricated, dependently arisen. SN 22.81
The central & crucial Pali word in the definition is ‘satta’ or ‘being/s’. As described in the other citations, there is no such thing as a concrete ‘being’, apart from the idea, assumption or mental fabrication of a ‘being’ due to craving & clinging to the aggregates & the sense spheres. As stated in the citations, the mental production or fabricating of the idea of ‘beings’ is mere ‘convention’ or ‘verbal designation’.
Therefore, for example, when a set of five aggregates ‘manifests’ (pātubhāvo) performing the activity of farming, the mind, when operating under the influence of ignorance, regards those aggregates as a ‘farmer’ (rather than as mere impersonal aggregates or elements). The ‘manifestion’ or ‘production’ of the aggregates, is not only physical (for example, a physical body using a plough or sickle) but also mental (for example, a love of farming, the need to earn a livelihood, accumulated or learned knowledge about farming or the unpleasant feelings & mental toil of working in the hot sun).
Or a certain ‘man’ (with certain physical & mental attributes) or ‘woman’ (with certain physical & mental attributes) is regarded as a ‘husband’ or ‘wife’ due to the aggregates they manifest towards a ‘spouse’, such as the physical aggregates relating to sexual activity, as well as the mental aggregates relating to the relationship, such as love, commitment, trust, obligations, burdensomeness & so forth.
In brief, ‘birth’ or ‘jati’ is the psychological solidifying of ‘self-view’ as personal ‘self-identity’ and also giving ‘birth’ to the various external ‘self’ & ‘social’ identities from what is seen, heard, smelt, etc, and from how various aggregates manifest or unfold in various ways.
Therefore, in the single lifetime of an ordinary (unenlightened) mind or person, ‘birth’ can and will take place millions and even billions of times.
From this birth of self-identity or ‘being’ (satta) will inevitably occur aging-&-death of the sense of ‘being’ or ‘identity’ when the sense objects & aggregates of attachment change due to inevitable impermanence. From this inevitable change or loss comes suffering, i.e., sorrow, lamentation, pain, grief & despair.
…in that acquisition (paṭilābho) of individuality (attabhāva; self-becoming) in which one’s own volition (attasañcetanā) operates but not the volition of others (parasañcetanā), it is by reason of their own volition that beings (sattānaṃ) pass away (cuti; shift; vanish) from that group (kāyā). AN 4.171
There is the case where an uninstructed person… assumes form (the body) to be ‘self’ or a ‘self’ as possessing form or form as in the ‘self’ or the self as in form. He is seized with the idea that ‘I am form’ or ‘Form is mine.’ As he is seized with these ideas [i.e., takes ‘birth’], his form (body) changes & alters [i.e., undergoes aging-&-death due to impermanence] and he falls into sorrow, lamentation, pain, distress & despair over its change & alteration [i.e., over its aging-&-death]. SN 22.1
Before discovering true knowledge, the mind cycled round in myriad births, seeking the builder of this house, each new birth bringing more suffering.Now O house-builder, you are known. You will not build this house again. For your rafters are broken and your ridgepole shattered. The mind has reached the Unconditioned; attained the destruction of craving.Dhammapada 153-154
Dependent origination: Aging-&-death
Commentary: Once the psychological ‘birth’ of ‘beings’ (‘satta’) is comprehended then aging-&-death is easily understood. The definition of ‘aging-&-death’ in Dependent Origination (above) becomes straightforward.
The definition of ‘aging-&-death’ (above) means when looking into the mirror, the mind experiences suffering because it thinks: “I am aging”, “my hair is graying”, “my skin is wrinkling”, “my faculties (eg. eyesight, hearing, memory or intellect) are weakening”, etc.
Or the mind experiences suffering due to thinking: “My wife aging”, “my wife’s hair is graying”, “my wife’s skin is wrinkling”, etc causing the wife to also suffer, to the point the wife has cosmetic surgery in an attempt to alleviate her and the husband’s suffering.
Or the mind experiences suffering due to seeing the deceasing, passing away, breaking up, disappearance, dying, death & corpse of “my mother”, “my father”, “my child”. “my friend”, “my favourite pop star”, “a person I love & admire”, etc.
Therefore, aging-&-death does not refer to the physical processes of brokenness, graying, wrinkling, break up of the aggregates, casting off of the body, interruption in the life faculty, etc. Instead, it refers to when there is attachment to these physical processes in relation to the various ‘beings’ (satta) that are psychologically generated & constructed from the process of attachment, becoming & birth.
Long have you experienced the death of a mother. The tears you have shed over the death of a mother while spinning & wandering this long, long time — crying & weeping from being joined with what is displeasing, being separated from what is pleasing — are greater than the water in the four great oceans.
Long have you experienced the death of a father… the death of a brother… the death of a sister… the death of a son… the death of a daughter… loss with regard to relatives… loss with regard to wealth… loss with regard to disease. The tears you have shed over loss with regard to disease while spinning & wandering this long, long time — crying & weeping from being joined with what is displeasing, being separated from what is pleasing — are greater than the water in the four great oceans.
Why is that? From an inconstruable beginning comes ‘samsara’. A beginning point is not evident, though beings (sattā) hindered by ignorance and fettered by craving are spinning around & wandering on. Long have you thus experienced suffering, experienced pain, experienced loss, swelling the cemeteries — enough to become disenchanted with all conditioned things, enough to become dispassionate, enough to be released. SN 15.3
Now what is aging and death? Whatever aging, decrepitude, brokenness, graying, wrinkling, decline of life-force, weakening of the faculties of the various beings in this or that group of beings, that is called aging. Whatever deceasing, passing away, breaking up, disappearance, dying, death, completion of time, break up of the aggregates, casting off of the body, interruption in the life faculty of the various beings in this or that group of beings, that is called death. SN 12.2
Commentary: Once the psychological ‘birth’ of ‘beings’ (‘satta’) is comprehended then aging-&-death is easily understood. The definition of ‘aging-&-death’ in Dependent Origination (above) becomes straightforward.
The definition of ‘aging-&-death’ (above) means when looking into the mirror, the mind experiences suffering because it thinks: “I am aging”, “my hair is graying”, “my skin is wrinkling”, “my faculties (eg. eyesight, hearing, memory or intellect) are weakening”, etc.
Or the mind experiences suffering due to thinking: “My wife aging”, “my wife’s hair is graying”, “my wife’s skin is wrinkling”, etc causing the wife to also suffer, to the point the wife has cosmetic surgery in an attempt to alleviate her and the husband’s suffering.
Or the mind experiences suffering due to seeing the deceasing, passing away, breaking up, disappearance, dying, death & corpse of “my mother”, “my father”, “my child”. “my friend”, “my favourite pop star”, “a person I love & admire”, etc.
Therefore, aging-&-death does not refer to the physical processes of brokenness, graying, wrinkling, break up of the aggregates, casting off of the body, interruption in the life faculty, etc. Instead, it refers to when there is attachment to these physical processes in relation to the various ‘beings’ (satta) that are psychologically generated & constructed from the process of attachment, becoming & birth.
There is the case where an uninstructed person… assumes form (the body) to be ‘self’ or a ‘self’ as possessing form or form as in the ‘self’ or the self as in form. He is seized with the idea that ‘I am form’ or ‘Form is mine.’ As he is seized with these ideas [i.e., takes ‘birth’], his form (body) changes & alters [i.e., undergoes aging-&-death due to impermanence] and he falls into sorrow, lamentation, pain, distress & despair over its change & alteration [i.e., over its aging-&-death]. SN 22.1
Long have you experienced the death of a mother. The tears you have shed over the death of a mother while spinning & wandering this long, long time — crying & weeping from being joined with what is displeasing, being separated from what is pleasing — are greater than the water in the four great oceans.
Long have you experienced the death of a father… the death of a brother… the death of a sister… the death of a son… the death of a daughter… loss with regard to relatives… loss with regard to wealth… loss with regard to disease. The tears you have shed over loss with regard to disease while spinning & wandering this long, long time — crying & weeping from being joined with what is displeasing, being separated from what is pleasing — are greater than the water in the four great oceans.
Why is that? From an inconstruable beginning comes ‘samsara’. A beginning point is not evident, though beings (sattā) hindered by ignorance and fettered by craving are spinning around & wandering on. Long have you thus experienced suffering, experienced pain, experienced loss, swelling the cemeteries — enough to become disenchanted with all conditioned things, enough to become dispassionate, enough to be released. SN 15.3
He has been stilled where the currents of conceiving do not flow. And when the currents of conceiving do not flow, he is said to be a sage at peace.’ Thus was it said. With reference to what was it said? ‘I am’ is a conceiving . ‘I am this’ is a conceiving . ‘I shall be’ is a conceiving . ‘I shall not be’ is a conceiving …. Conceiving is a disease, conceiving is a cancer, conceiving is an arrow. By going beyond all conceiving , he is said to be a sage at peace.
A sage at peace is not born, does not age, does not die, is unagitated and is free from longing. He has nothing whereby he would be born. Not being born, will he age? Not aging, will he die? Not dying, will he be agitated? Not being agitated, for what will he long?It was in reference to this that it was said, ‘He has been stilled where the currents of conceiving do not flow. And when the currents of conceiving do not flow, he is said to be a sage at peace. MN 140
A sage at peace is not born, does not age, does not die, is unagitated and is free from longing. He has nothing whereby he would be born. Not being born, will he age? Not aging, will he die? Not dying, will he be agitated? Not being agitated, for what will he long?It was in reference to this that it was said, ‘He has been stilled where the currents of conceiving do not flow. And when the currents of conceiving do not flow, he is said to be a sage at peace. MN 140