Buddhism: The Principle of Dependent Origination (Pratītyasamutpāda)
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- Опубліковано 28 тра 2024
- The Principle of Dependent Origination (Pratītyasamutpāda) The Most Important Doctrine in Buddhism.
- EN: dependent origination, dependent arising, interdependent co-arising, conditioned arising
- SK: प्रतीत्यसमुत्पाद (IAST: pratītyasamutpāda)
- Pali: पटिच्चसमुप्पाद (paṭiccasamuppāda)
The entire operating law of the human universe was summarized by Buddha in a succinct truth:
"If this exists, that exists; from the arising of this, that arises. If this does not exist, that does not exist; from the cessation of this, that ceases." This is the doctrine of dependent origination.
The law of dependent origination encompasses two aspects: arising and ceasing, occurring in multiple dimensions. The process of arising and ceasing, ceasing and arising, continues indefinitely from the beginningless to the endless time. It encompasses everything from the birth and decay of the physical body to the consciousness of individuals and all sentient beings, to the formation and destruction of the earth and the universe. The wisdom of the Buddha did not only discover this law but also demonstrated how to apply it so that people can liberate themselves from suffering and achieve happiness. This podcast episode will delve into the doctrine of dependent origination primarily through the Middle-Length Discourses.
Chapter 1. The Core Doctrine in Buddhism Displayed in the World
Buddha taught that the universe was not created by a divine entity like Brahma, nor did it arise naturally without cause, nor from a single cause such as mind or matter, unlike prevalent philosophical thoughts worldwide. In essence, Buddha rejected all contemporary worldviews. The doctrine of dependent origination he discovered is thus a fundamental law of the universe's operation, embodying an ultimate truth. According to this, the appearance of any phenomenon is connected to numerous causes, and these causes in turn link to further causes. Moreover, the phenomena themselves contribute conditions for the emergence of other phenomena. Conversely, if one phenomenon ceases, it does so because the conditions that produced it have also ceased, and this cessation leads to the disappearance of other related phenomena.
Interdependence in Nature and Humanity
Everything in the realm of nature and humanity depends on each other for existence. Existence is only possible through relational dependencies. Nothing can exist independently, as all things depend on numerous interrelated factors. If one element ceases, others too cannot exist. This constant change means entities also transform over time.
Illustrative Example with Plants
Plants depend on soil as a medium, minerals, and nutrients for growth, moisture to transport nutrients and build cellular structures, and sunlight for photosynthesis. Without any of these elements, a plant cannot survive. The factors crucial for a plant's growth do not influence it in a sequential order over time. They must exist simultaneously, interdependently. A plant contributes to sustaining the ecosystem by shedding leaves and other parts, which decompose and enrich the soil with humus and trace minerals. Theoretically, for something to exist independently, it must sustain and stabilize itself. However, according to natural laws, this is impossible, and consequently, all entities are transient and lack inherent essence. All entities are formed and maintained through relational networks. There is no beginning or end as the question of what comes first cannot be answered: “the seed or the plant, the chicken or the egg?”
I bow to Buddha simply because of this teaching .
Realization of Dependent Origination and Impermanence is life changing. Much Gratitude to the Buddha for these teachings which have been passed down. Namo Tasso Bhagavato Arahato Samma Sam Buddhaso. 🙏🙏🙏
Your efforts are highly appreciated. Sadhu sadhu sadhu🙏
What a great video. Thank you so much!
Understanding annica,dukka and anata liberating from ignorance leads to nibbana
Namo Buddhaya 🙏🏼📿
Many monks who have attained various levels of meditation say: When you attain the levels of meditation, you will see the operation of cause and effect and clearly see the five aggregates.
Sadhu 👍
Namobuddaya🙏
🌸🌸🌸🌸🌸🌸🌸🌸🌸🌸
🪔🪔🪔🪔🪔🪔🪔🪔🪔🪔
thanks for this invaluable information..
1. What is kamma?
The word “kamma” has two meanings, depending on context. Primarily, it means intentional actions in thought, word, and deed [§1]; secondarily, the results of intentional actions-past or present-which are shaped by the quality of the intention behind those actions [§2].
2. How do actions determine results?
Skillful intentional acts-those that would lead to no harm for yourself or anyone else-tend toward pleasant results. Unskillful intentional acts-those that would lead to harm for yourself or others, or both-tend toward painful results [§16]
It’s important to emphasize the word tend here, as there’s no ironclad, tit-for-tat deterministic connection between an intentional act and its results. One of the Buddha’s images for kamma is a seed [§§19,47]. When you plant a bitter melon seed, it’ll tend to produce a bitter melon vine. When you plant a grape seed, it’ll tend to produce a grape vine. You can’t expect a grape seed to produce a bitter melon vine, or a bitter melon seed to produce a grape vine. That much is certain. But as to whether either seed will produce a strong, healthy vine depends on more than just the health of the seed. The soil, the sun, the rain all play a role, and then there’s the possibility that the seed might be damaged or destroyed by a fire, eaten by an animal, or squeezed out by plants growing from other, stronger seeds in the field surrounding it.
In the same way, when you plant a “kamma seed,” it’ll tend to give pleasant results if it’s skillful, and painful results if it’s not. For instance, acts of generosity, over the long term, tend to lead to wealth; taking intoxicants tends to lead to mental derangement. But how strong those results will be and how long they will take to ripen will depend on many factors in addition to the original actions: the actions you’ve done before, the actions you’ve done after, and in particular, the state of your mind when the results are fully ripe [§11].
In fact, this last factor-how your mind acts around the ripening of old kamma seeds-is the most important factor determining whether you suffer from those results. If your present actions-your new kamma-are unskillful as they engage with the results of old kamma, you can suffer even from the results of good past kamma. If your present kamma is skillful, it can minimize the suffering that would come from bad past kamma. For instance, if you treat the pleasure coming from past good kamma as an excuse for pride or selfishness, you’re going to suffer. If you treat the pain coming from an unskillful action as an opportunity to comprehend pain so as to release yourself from its power, you’ll suffer much less.
3. If your intentions influence the quality of the result, does this mean that every action done with good intentions will tend toward a good result?
For an intention to give good results, it has to be free of greed, aversion, and delusion [§31]. Now, it’s possible for an intention to be well-meaning but based on delusion, which can easily disguise subtle aversion or greed. When that’s the case, acting on the intention would lead to bad results: believing, for instance, that there are times when the compassionate course of action would be to kill, to tell a lie, or to have illicit sex. To give good results, an action has to be not only good, but also skillful: in other words, free of delusion.
To minimize delusion, you have to gain practical experience in what actually gives good results in the long term, and what doesn’t. This is why the Buddha taught himself to develop three qualities in his actions:
wisdom-aiming to act for long-term happiness;
compassion-intending not to harm anyone with his actions; and
purity-checking the actual results of his actions, and learning from his mistakes so as not to be fooled by an intention that seems wise and compassionate but really isn’t. It’s through developing purity in this way that good intentions are trained to be skillful.
Beyond that, there are two main levels of skill: the skillful actions that lead to a good rebirth, and those that lead beyond rebirth entirely, to nibbāna (nirvāṇa): a dimension totally outside of space and time, and totally free from suffering.
www.dhammatalks.org/books/KarmaQ&A/Section0004.html
I actually managed to free my mind from the physical body and I no longer suffer or get tired. I did it without religion and stumbled upon this video. I guess I did self-enlightenment even before meeting Buddha.
That’s an impressive personal achievement, Rekunance! It sounds like you’ve experienced a significant shift in your understanding and perception of self and suffering, which aligns well with some of the core insights of Buddhism, particularly the idea of non-attachment to the physical self. The concept of self-enlightenment you mention is a profound realization, and it’s interesting to hear how your experience resonates with the teachings of Buddhism, even though your journey was independent of any formal religious practice. If you’re interested in exploring how your experience parallels or diverges from Buddhist teachings on enlightenment and dependent origination, I’d love to hear more about your journey and insights!
Really? Do you understand the 4 Noble Truths recursion, the Eightfold Path in Physics, the highest mathematics and physics and solve all puzzles?
That’s what a free mind can do.
@@EgoPodcastenglish If that's the case, answer this question: What does it mean that a mouse eats a cat's food, but the cat bowl is broken?
😂😂😂
Word of Buddha or massage of Buddha is the “patichchasamuppada”(පටිච්චසමුප්පාද). That is what Buddha uncovered to the world. nothing else. It is very simple, clear, practical, anybody can understand, applied to every human being. If you understand patichchasamuppada you understand what is happening inside you. Patichchasamuppada explain how thoughts are created and registered in your Brain (i.e.in mind). That is how mind is formed. At the moment of Birth there is no mind or thoughts. Procedure of patichchasamuppada is the way of the mind is formed. The procedure is call pacha upadana skndha (පංච උපාදාන ස්කන්ධ)+ sathara maha bhutha (සතර මහා භූත). There is no Mind in you before your birth. What Buddha found. There is no Mind or thoughts after death. The Buddha found there is only Knowledge (memories) and Intelligence in you nothing else like karma or soul. What is written in Buddhist test books is not correct "patichchasamuppada".
Well said ❤️
Cause and Effect. Conditioned Genesis.
You nailed it ❤️
😊🥰👍🖖🇨🇦💐🙏.
Too bad the robot could not glean from the construction of the sentence to accentuate THAT, as mutually un-opposed to "this", as in "As this arises, THAT arises too" as in spontaneous emergence. The robot never stressed "that"
The idea is much older than Buddha.
No one to teach 😀
Buddha is not the name of a being, Buddha means the enlightened one, its a title given to anyone who achieved a wisdom mind, who conquered the cycle of life & death and out of compassion shows the way to sentient beings suffering in samsara. There has been countless Buddha in the past, our present Buddha is prince Siddhartha Gautam and there will be Buddha in future.
All the Buddhas of past, present & future teaches the same law of nature, which you heard in this video. May you be happy!
thats 'only' "teaching/knowledge" its not buddha's teaching/knowledge or someone eleses.
Of course; the legendary Buddha did not invent being, he reflected that Being which began simultaneously, as your individual world did along with you.
Amazing Chanel thanks from Canada 🇨🇦
Why did you name your channel as ego.....??? 🙏just question arises in my mind.
everything we do reflects our ego.we cant even think without ego.our every thought reflects our ego.we are our ego.we are ego.....this ans may be wrong.
Buddha claimed to be neither theistic nor atheistic. That may sound deep, but it really isn't. In fact it demonstrates a definitional misunderstanding. It is impossible to be neither because their is no 3rd option. Either you believe in God(s) or you do not believe in God(s). The Buddha held no belief in God(s) so by definition, he was an atheist.
Agnosticism doesn't count, because agnosticism isn't about belief, it is about knowledge.
Theological noncognitivism, nontheism, igtheism, etc...
@lefthookouchmcarm4520 apathy or the silence towards the subject of God(s) still does not avoid the necessary true dichotomy between belief or disbelief. The Buddha affirmed an absence of belief in God(s), and so too do all atheists.
@@lefthookouchmcarm4520agreed?
@lefthookouchmcarm4520 all an atheist is, by definition, is someone who lacks belief in God or gods.
As a buddhist we do believe in Gods, because theres a God Realm, Demi- Gods, Humans, Animals, Hungry Ghost and Hell. But the thing is we don't worship them, ofcourse there are deities and others many spirits that vajrayana tradition follows, but it's just for removing obstacles in the path. The ultimate refugee for buddhist is The Budhha (Teacher), Dharma ( teachings) and Sangha (practitioners) .
Buddhist believe that anyone with good karma in this lifetime will be born in God Realms. And one day when that merits will get exhausted, the Gods has to face the cycle of life & death all over again.
Who are their Teacher?
Moses has no teacher.
Shakyamuni Buddha has no teacher.
Loa Tzu has no teacher.
Confucius has no teacher.
Prophet Mohammed has no teacher.
Jesus has no teacher.
The 5th Patriach of Zen Buddhism Hui Neng at the age of 24 attained Anuttara Samyak-Sambohdi like Shakyamuni Buddha in India.
The Five Statements he expounded before the 4th Zen Patriach passed the Bodhi Dharma's robe to Hui Neng.
Originally our true self-nature is pure.
Originally our true self-nature has no birth nor death.
Originally our true self-nature is replete.
Originally our true self-nature is unmoved.
Originally our true self-nature can produce myriad of phenomena.
Patriach Master Hui Neng was a wood cutter, an illiterate.
One day he passed by lodging house, heard someone reciting Sutra.
Curious, he went into the inn and asked what was that you are reciting?
The man told Hui Neng, he was reciting the Diamond Sutra.
Hui Neng then explained the meaning of the verses he heard.
An illiterate and never hear a Sutra before but he knows everything.
One don't need to learn but when one attained wisdom naturally knows everything.
Don't mistaken worldly meditation and meditative concentration.
Worldly meditation is remaining silent but has wandering thoughts.
Bodhi Dharma remained in meditative concentration for nine years without food or drink, waiting for his successor Hui Ge.
Don't learn you are an ignorance.
Want to have wisdom, you must be ignorance.
Intuitive wisdom knows all.
Learn everything, you know nothing.
🙏🙏🙏Amituofo
its 'only knowledge'.its everybodys/nobodys knowledge.when you deep dive into knowledge you see its not related to anybody and at the same time its related to everybody.its knowledge which makes "self".its knowledge which attach and detach us.incomplete knowledge attach but complete knowledge detach us.we have 'self',so always we think knowledge as someones knowledge.but if we go deep we see its always there we just dicovered it.who taught you to see the sky?
Funny how obvious this is yet nobody can understand