The significance of the ordering of the twelve links as presented above is a major area of study for scholars of Buddhist thought. Rebirth, as “conditioned by these very courses of action” The repeated performances of courses of action directed at satisfying craving/clinging, which “become our particular ways of being” Pleasant, unpleasant, or indifferent feelings as a result of contact between the sense organs and the external worldĬraving for sensual experiences, including experiences of the mind with mental objectsĪttachment to “various courses of action as the means” of satisfying cravings for pleasant sensual experiences Sense-organs (eye, ear, nose, tongue, body) as well as mind, considered to be a sort of internal sense-organ that mediates mental objectsĬontact between the sense-organs and the external world The mental faculties ( nāma) and physical components ( rūpa) of a living being Ignorance, particularly concerning the Four Noble TruthsĮye-consciousness, ear-consciousness, nose-consciousness, etc. According to Bucknell, the twelvefold chain is best known as follows : Link (English) The Twelvefold Chainĭependent origination is commonly conceptualized through the lens of the Twelve Links of Dependent Arising this heuristic device is often presented diagrammatically, either as a linear causal chain or sometimes in a looped form. As Jay Garfield writes, “carving out particular phenomena for explanation or for use in explanations depends more on our explanatory interests and language than on joints nature presents to us”. This rich, complex view of causality, in which vast networks of causes are indexed to equally vast networks of effects, informs a skeptical position regarding human behaviors of identifying and individualizing causes and subsequent effects. Importantly, early texts on the topic contend that the isolation of single causes and single effects is erroneous instead, the convergence of multiple causes produces a multiplicity of effects. The principle of dependent origination interfaces with a number of other key concepts in Buddhist philosophy, such as karma, emptiness ( śūnyatā), and no-self ( anattā) differences in interpretation of dependent origination across different schools of Buddhism can sometimes be approached by analyzing the emphases given to particular related principles.Īccording to Rupert Gethin, dependent origination at the most basic level rejects random causality and asserts the existence of a deeper, fundamental structure governing temporal sequences of events. The doctrine of dependent origination, and the “standard” twelvefold causal chain accompanying it, are codified in the Mahanidana Sutta in the Pali canon. It is often presented in systematized form as the Twelve Links of Dependent Arising. Overviewĭependent origination is a central etiological principle of Buddhist philosophy that describes the emergence of suffering ( dukkha) from its roots in the ignorance of the Four Noble Truths. Each scene in the twelve sections is a metaphorical representation of the respective stage. A Nepalese rendering of a bhāvacakra (“wheel of life”), in which the twelve links of dependent origination are depicted around the perimeter of the wheel.
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