Dependent Origination (DO): How do we apply it?

This is how I see it*.

1. DO in a puthujjana** :

As we have discussed in other posts these processes in DO happen at such an incredible speed it is almost impossible for an untrained mind to recognize these chains of events in day-to-day life. However, it may be possible for one to observe some of these things when the mind is quiet, especially at the time of meditation.

It all starts with our six senses (sixfold sense base -salayatana) as this is the only way which we communicate with the outside world. This puthujjana person is influenced their by own ignorance.

When the eye meets an object, the eye consciousness arises. The union of these three: The eye + the object + the eye consciousness = contact (arises)
(The same is true for all other 5 senses).

Contact gives rise to feeling.
Feeling then gives rise to craving which gives rise to clinging and subsequently to becoming (Bhava). This is the kamma formation for resultant vipaka in the future.

After death the vinnana ( the stream of consciousness) continues, driven by the craving of previous existence. The sankaras have already done the job for its arrival
(Bhava-kamma formations for resultant vipaka).

Buddha described this beautifully in a metaphorical way. The kamma is the field, vinana is the seed you sow and the craving is the water you pour. The plant can grow (birth) given all these conditions are present at that time.

After the vinnana enters the fertilized state of a new being, the name and form (napmarupa) has to be present for it to develop further. Vinnana leads to namarupa. With namarupa the six senses continue to develop in the embryo and they begin to function fully after birth and “here we go again”, back to the beginning – to the six senses.

It important to note here that in a puthujjana mind with the ignorance, volitional formation (sankhara) are made of meritorious karma (puññ'ābhisankhāra), demeritorious (apuññ'abhisankhāra) and imperturbable (āneñj'ābhisankhāra). They all have the potential to make bahva (kamma formation for the vipaka) as long as there is craving and clinging along the way. The meritorious karma-formations (puññ'ābhisankhāra) has the potential make birth in Karma Loka and Rupa Loka (sensuous and the fine-material sphere). This could a result of positive kamma for example, Dana(generosity) Sila (virtue), Bhavana (meditation) and attainment of Rupa Jhanas (fine matrial Jhanas) respectively. The demeritorious (apuññ'abhisankhāra) sankhara will only result bhava in the Karma Loka (sensuous sphere) for example in the Hell realms, and the 'imperturbable'(āneñj'ābhisankhāra) only to the Arupa Loka (immaterial sphere)***.

Is it possible to stop DO?
To stop the chain of events in DO we basically have to get rid of ignorance and/or caving.

How do we do it?
The contemplation of the three characteristics (impermanence, suffering and non-self) is the key to its success.

What do we contemplate on?
We contemplate on the six senses and their respective stimuli, as this is where it all starts. With gradual training (insight meditation) the six senses will become less “sticky” to their respective sensory stimuli. Eventually we should be able get rid of ignorance, craving, and eventually clinging. It is most certainly difficult, needs diligent practice, patience and effort to accomplish, however the task is not impossible.


2. DO in a fully enlightened being:

In the case of a fully enlightened being there is NO MORE ignorance. This is the first step in DO. With the destruction of ignorance two other defilements, craving and clinging will also be gone (simultaneously). No more clinging, and therefore no more becoming, no more birth, no more old age, illness, death all which are causes of suffering.

However there is volitional formation (sankhara), consciousness (vinnana), namarupa, salayathana, passa, vedana still operating WITHOUT ignorance. These sankhara without ignorance, craving and clinging have NO potential to generate a new existence.

There is also no STREAM of consciousness but the consciousness of THE MOMENT is present.

Now if you apply the same metaphor Buddha used above, there is no field (formation of kamma), no seed to sow (no stream of consciousness) and no water (craving) to pour. Therefore there is no way a plant can grow (birth).

No more birth. This is the end of dukka.

Note:
*Here I have not discussed DO in the conventional 12 step process extending over many lives. What I have done is to try and apply DO to our own lives and investigate how it works.

**puthujjana: A worldly individual. An ordinary person who has not yet realized any of the four stages of Awakening.

*** Reference:http://www.palikanon.com/english/wtb/s_t/sankhaara.htm

Which is harder to do...

"What do you think, Ananda: Which is harder to do, harder to master — to shoot arrows through a tiny keyhole without missing, one right after the other, or to take a horsehair split into seven strands and pierce tip with a tip?"

"This, lord, is harder to do, harder to master — to take a horsehair split into seven strands and pierce tip with a tip."

"And they, Ananda, pierce what is even harder to pierce, those who pierce, as it actually is present, that 'This is stress'; who pierce, as it actually is present, that 'This is the origination of stress'... 'This is the cessation of stress'... 'This is the path of practice leading to the cessation of stres*s.'

"Therefore, Ananda, your duty is the contemplation, 'This is stress... This is the origination of stress... This is the cessation of stress.' Your duty is the contemplation, 'This is the path of practice leading to the cessation of stress*.'"

Vala Sutta-The Horsehair

* Four Noble Truths

How to protect your Mind...just like a well protected fortress...

Buddha compared protecting the mind to a well protected Fortress

Seven External Protections:

1. "Just as the royal frontier fortress has a foundation post — deeply rooted, well embedded, immovable, & unshakable — for the protection of those within and to ward off those without; in the same way a disciple of the noble ones has conviction, is convinced of the Tathagata's Awakening...

2. "Just as the royal frontier fortress has a moat, both deep & wide, for the protection of those within and to ward off those without; in the same way, the disciple of the noble ones has a sense of shame. He feels shame at [the thought of engaging in] bodily misconduct, verbal misconduct, mental misconduct...

3. "Just as the royal frontier fortress has an encircling road, both high & wide, for the protection of those within and to ward off those without; in the same way, the disciple of the noble ones has a sense of concern (fear). He feels concern (afraid) for [the suffering that results from] bodily misconduct, verbal misconduct, mental misconduct...

4. "Just as the royal frontier fortress has many weapons stored, both arrows & things to be hurled, for the protection of those within and to ward off those without; in the same way, the disciple of the noble ones has heard much, has retained what he has heard, has stored what he has heard (knowledge of Dhamma)...

5. "Just as the royal frontier fortress has a large army stationed within — elephant soldiers, cavalry, charioteers, bowmen, standard-bearers, billeting officers, soldiers of the supply corps, noted princes, commando heroes, infantry, & slaves — for the protection of those within and to ward off those without; in the same way a disciple of the noble ones keeps his persistence (right effort) aroused for abandoning unskillful mental qualities and taking on skillful mental qualities, is steadfast, solid in his effort, not shirking his duties with regard to skillful mental qualities...

6. "Just as the royal frontier fortress has a gate-keeper — wise, experienced, intelligent — to keep out those he doesn't know and to let in those he does, for the protection of those within and to ward off those without; in the same way a disciple of the noble ones is mindful, highly meticulous, remembering & able to call to mind even things that were done & said long ago. With mindfulness as his gate-keeper...

7. "Just as the royal frontier fortress has ramparts (defensive wall) — high & thick & completely covered with plaster — for the protection of those within and to ward off those without; in the same way a disciple of the noble ones is discerning (wisdom), endowed with discernment leading to the arising of the goal — noble, penetrating, leading to the right ending of stress...

Four Internal Protections:

1. Just as a royal frontier fortress has large stores of grass, timber & water for the delight, convenience, & comfort of those within, and to ward off those without; in the same way the disciple of the noble ones, quite withdrawn from sensual pleasures, withdrawn from unskillful qualities, enters & remains in the first jhana...

2. Just as a royal frontier fortress has large stores of rice & barley for the delight, convenience, & comfort of those within, and to ward off those without; in the same way the disciple of the noble ones, with the stilling of directed thoughts & evaluations, enters & remains in the second jhana...

3. Just as a royal frontier fortress has large stores of sesame, green gram, & other beans for the delight, convenience, & comfort of those within, and to ward off those without; in the same way the disciple of the noble ones, with the fading of rapture, he remains equanimous, mindful, & alert, and senses pleasure with the body. He enters & remains in the third jhana...

4. Just as a royal frontier fortress has large stores of tonics — ghee, fresh butter, oil, honey, molasses, & salt — for the delight, convenience, & comfort of those within, and to ward off those without; in the same way the disciple of the noble ones, with the abandoning of pleasure & stress, as with the earlier disappearance of elation & distress, enters & remains in the fourth jhana ...

To read the full version of the sutta:

Nagara Sutta-The Fortress

Keep riding no matter what...

There is this question that come up again and again. Is attainment of Jhana necessary for enlightenment? Jhana is considered to provide "lubrication" for your vipassana practice.
Can you just practice vipassana ("dry" vipassana) without attainment of Jhana to attain liberation?

There is so much said about in support of both these methods.

This is how I see it.

I guess it does not matter whether your bicycle has lubrication or not the idea is to get on and ride it. May be there is enough lubrication in it from before. May be you may find some lubrication along the way. May be it is very dry but you still can ride it.  You need the right technique. The main thing is to have faith in it, ride it with right effort and mindfulness. You may be delighted to see the most amazing sights traveling along this path you have never seen before. This way you are sure to reach your "destination".

So keep riding no matter what...

In this simile:

ride the bicycle-meditation

lubrication - wet vipassana meditation ( starting with jhanas)

lubrication from before- previous jhana practice (this life or previous lives)

lubrication along the way- attaining stages of enlightenment (stream entry, etc.)

right technique- in accordance with satipattana sutta

1. faith, 2. effort, 3. mindfulness, 4. delighted (joy)/smadhi, 

5. mazing sights/wisdom- The five spiritual faculties

along the path- the noble eightfold path

destination- enlightenment 

Train your mind like a fortress...

"Suppose, monk, that there were a royal frontier fortress with strong walls & ramparts and six gates. In it would be a wise, experienced, intelligent gatekeeper to keep out those he didn't know and to let in those he did. A swift pair of messengers, coming from the east, would say to the gatekeeper, 'Where, my good man, is the commander of this fortress?' He would say, 'There he is, sirs, sitting in the central square.' The swift pair of messengers, delivering their accurate report to the commander of the fortress, would then go back by the route by which they had come. Then a swift pair of messengers, coming from the west... the north... the south, would say to the gatekeeper, 'Where, my good man, is the commander of this fortress?' He would say, 'There he is, sirs, sitting in the central square.' The swift pair of messengers, delivering their accurate report to the commander of the fortress, would then go back by the route by which they had come.

"I have given you this simile, monk, to convey a message. The message is this: The fortress stands for this body — composed of four elements, born of mother & father, nourished with rice & barley gruel, subject to constant rubbing & abrasion, to breaking & falling apart. The six gates stand for the six internal sense media. The gatekeeper stands for mindfulness. The swift pair of messengers stands for tranquillity (samatha) and insight (vipassana). The commander of the fortress stands for consciousness. The central square stands for the four great elements: the earth-property, the liquid-property, the fire-property, & the wind-property. The accurate report stands for Unbinding (nibbana). The route by which they had come stands for the noble eightfold path: right view, right resolve, right speech, right action, right livelihood, right effort, right mindfulness, right concentration."

Kimsuka Sutta
The Riddle Tree

Showing the Path to Buddha Dhamma...

Buddha saw the entire world with beings of different levels of maturity in the path of Dhamma. He compared this to a lotus pond. He targeted the lotuses of higher degree of maturity. Those are the mature lotuses that are at or close to the surface awaiting for the sun (Dhamma) to shine for them to bloom (enlighten).

Unfortunately like the Buddha, we don't have that special ability of knowing the maturity of the spiritual faculties in others.

Then how can we guide another person to the path...

You may consider:

1. Is it going to be beneficial for the person at this time ?

if yes- consider#2
if no- don't tell

2. Is he going to accept it ?

if yes -you can tell
if no - you have to wait for the right timing

Essentially TIMING is everything.

There are three groups of people

1. Some you can show the benefits of skillful deeds and direct them to the path.

2. Some you can show them the adverse results of unskillful deeds and direct them to the path.

3. The rest you "KILL" them.

"KILL THEM" ?

Please read the sutta below:

Kesi Sutta
To Kesi the Horsetrainer
http://www.accesstoinsight.org/tipitaka/an/an04/an04.111.than.html

p.s.
I feel ignorance (delusion), conceit and fear may be the main reasons that one may be reluctant to accept this path.

The wise always delights...in the Dhamma

Drinking the Dhamma,
refreshed by the Dhamma,
one sleeps at ease
with clear awareness & calm.
In the Dhamma revealed
by the noble ones,
the wise person
always delights.
-Dhammapada

A Dukka Machine...

Mental formations (sankara) is a part of Dukka (five aggregates) which generates more Dukka. It is like a Dukka amplifier.

"Sankatha Abhisankarothi" (in Pali)

It basically "cetana", which is essentially kamma. Kamma is like a field, preparing for the plantation of another seed (vinnana) with the aid of water (tanha). The final result is a birth.

This leads to more rupa, vedana, sanna, snakara, vinnana.

More Dukka!

Life...

This picture is taken from apple screen saver images, thank you for sharing this picture with us.

Listening well to Buddha Dhamma

Buddha said "Endowed with these six qualities, a person is capable of alighting on the lawfulness, the rightness of skillful mental qualities even while listening to the true Dhamma. Which six?

"When the Doctrine & Discipline declared by the Tathagata is being taught,

1. He listens well
2. Gives ear
3. Applies his mind to gnosis
4. Rejects what is worthless
5. Grabs hold of what is worthwhile
6. Endowed with the patience to conform with the teaching

(AN 6.88)
Sussusa Sutta-Listening Well

http://www.accesstoinsight.org/tipitaka/an/an06/an06.088.than.html

Rewards in listening to the Dhamma...

Buddha said : "There are these five rewards in listening to the Dhamma. Which five?

1. One hears what one has not heard before.
2. One clarifies what one has heard before.
3. One gets rid of doubt.
4. One's views are made straight.
5. One's mind grows serene.

"These are the five rewards in listening to the Dhamma." -AN 5.202
Dhammassavana Sutta
Listening to the Dhamma

How do you awaken to the truth ?

"When, on observing that the monk is purified with regard to qualities based on greed, hatred and delusion, he places conviction in him.

1. With the arising of conviction
2. He visits him & grows close to him
3. Growing close to him
4. He lends ear
5. He hears the Dhamma
6. He remembers it
7. He penetrates the meaning of those Dhammas
8. He comes to an agreement through pondering those Dhammas
9. Desire arises
10. With the arising of desire, he becomes willing.

11. Willing, he contemplates (lit: "weighs," "compares")
12. Contemplating, he makes an exertion
13. Exerting himself, he both realizes the ultimate meaning of the truth with his body and sees by penetrating it with discernment

" To this extent one awakens to the truth. I describe this as an awakening to the truth." -Buddha
Canki Sutta -With Canki

Overcome craving...like water falling off a lotus leaf

Whoever is overcome by this wretched and sticky craving, his sorrows grow like grass after the rains.

But whoever overcomes this wretched craving, so difficult to overcome, from him sorrows fall away* like water from a lotus leaf.

-Dhammapada

(*water does not "stick" to the lotus leaf)

The sequence of events in the mind that lead to quarrels, conflicts, disputes, or even wars in the world? A sample of Buddhist wisdom

craving is dependent on feeling,
seeking (investigating/research) is dependent on craving,
acquisition (gain) is dependent on seeking,
ascertainment (inference and give value) is dependent on acquisition,
desire and passion is dependent on ascertainment,
attachment is dependent on desire and passion,
possessiveness is dependent on attachment,
stinginess is dependent on possessiveness,
defensiveness is dependent on stinginess,
and because of defensiveness,
dependent on defensiveness,
various evil, unskillful phenomena come into play: the taking up of sticks and knives; conflicts, quarrels, and disputes; accusations, divisive speech, and lies.
-Maha-nidana Sutta- The Great Causes Didclourse
(Please note that I have added some addition meanings to the original translation after listening to a Pali version of the sutta)

How can we apply this to our day to day life?

A child:
A child sees an "X box"...craving arises...researches about it...buys it..passion arises about it...attachment to it occurs...stinginess develops...defensiveness happens...another sibling tries to play... may result in an argument or even physical fight.

An Adult:
Man sees a beautiful woman.. may be you can fill the rest of the sequence as stated above!

A country:
A leader of a country...sees a another country adjoining to him... craving arises...rest of the sequence just as above.. but may end up in a conflict or a war.

Want to lean more: please see the following labels:

Just as a bird, wherever it goes, flies with its wings as its only burden...

How is a monk content?

Just as a bird, wherever it goes, flies with its wings as its only burden; so too is he content with a set of robes to provide for his body and almsfood to provide for his hunger. Wherever he goes, he takes only his barest necessities along. This is how a monk is content.

Samaññaphala Sutta
The Fruits of the Contemplative Life

How to deal with bullying? A sample of Buddhist wisdom.

If somebody calls you a name, in school, at work or even while you are on the road how would you react to it? Would you retaliate with a name, anger or even physical violence?

Is there another way ? Can we RESPOND to it rather than REACT to it?

Buddha showed this amazing way how you can deal with it. It is the training of the mind thorough a process called insight (Vipassana) meditation.

For example, somebody tells you a stupid idiot! You know it is just a “sound”. It is impermanent and subject to change. You have to contemplate “if I hold on this will lead to suffering, and does not belong to me anyway. Bingo! The “sound” is gone!...in a flash. No anger arises in you. You are peaceful and you are ready for your next encounter.

Sounds fun isn’t it? It is not easy but it can be done. It needs a little bit of work. This is where insight (Vipassana) meditation comes in to play. This training can be put into practice in our day to day life to save us from suffering. Mindfulness plays a big role in here.

In essence we create our own suffering. We receive the sound, interpret it, keep thinking about it, making thought after thought…you become a “kamma machine.” You need to switch off that kamma machine. This is the only way.

The path to final freedom from suffering! The ultimate happiness.

Want to lean more?

Please click on the labels below:

Happiness is infectious

The graph shows the largest component of friends, spouses and siblings in 2000. Circles are females, squares are males and the lines between them indicate relationships (black for siblings, red for friends and spouses). Colors show the average happiness of a person and all of his or her social relations, with blue for sad, yellow for happy and shades of green for inbetween. Credit: James Fowler, UC San Diego

Happiness is infectious from PhysOrg.com

If you're happy and you know it, thank your friends—and their friends. And while you're at it, their friends' friends. But if you're sad, hold the blame. Researchers from Harvard Medical School and the University of California, San Diego have found that "happiness" is not the result solely of a cloistered journey filled with individually tailored self-help techniques. Happiness is also a collective phenomenon that spreads through social networks like an emotional contagion.

Source: Harvard Medical School

Read more:Happiness is infectious

Life is like whatching a "movie".....check out how it works !

When the eye meet an object, the eye consciousness arises.

The union of three: The eye+ the object + the eye consciousness = contact arises
(The same is true for all other 5 senses).

Contact gives rise to feeling, perception and mental formations.
In every step there is this “glue” which makes it ”sticky” (craving)

Feeling then give rise to more craving …to clinging…to becoming…births…(Dependent Arising/Origination)
(see previous post)

In day to day life all these processes with our sensors happens at an incredible speed. It is almost impossible for us to recognize these steps, especially for an “untrained mind”. Invariably you are going to end up with feelings, perceptions, and mental formations. These will lead to carving …clinging …. existence in this samsara. It is just like you are watching a movie and getting emotionally involved, not realizing how it is generated at all.

In Samatha meditation (breath meditation) you eliminate the background noise and only focus on your breath (aware of breath). When the mind has achieved a state of smadhi (one pointed concentration) you can start observing how your sensors and their respective stimuli work at a much slower a pace. It is like you are watching the movie in slow motion now.

Now if you want to know what is really happening, you need to get to the projector and examine it. You will find it is a plastic tape going through between a powerful light and a lens, frame by frame. This is some thing like what we do in Vipassana meditation.

Dependent Arising

When the eye meet an object...

The whole “world” is our six senses.This is where it ALL starts.

When the eye meet an object, the eye consciousness arises.

The union of three: The eye+ the object + the eye consciousness = contact (arises)

(The same is true for all other 5 senses).

Contact gives rise to feeling, perception and mental formations.

In every step there is this “glue” which makes it ”sticky”

Feeling then give rise to craving …to clinging…to becoming…births…(Dependent Arising/Origination)

Dependent Arising