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http://www.clear-vision.org/Schools/Students/Ages-17-18/Nature-of-Reality/Samsara.aspx 2012-10-24
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Written for the AQA syllabus by Robert Ellis, formerly a member of the Triratna Buddhist Order and a former Head of RS in a 6th-form college. Whilst the three laksanas provide the basic Buddhist thought behind the First Noble Truth, the teaching behind the Second can be explained through the teaching of Paticcasamuppada (variously translated as 'Dependent Origination', 'Conditioned Genesis' and 'Conditioned Co-production' Paticcasamuppada is the Pali term (stress on the second syllable), Sanskrit is Pratityasamutpada). This teaching provides an explanation for how the three laksanas come into being, and how samsara (unenlightened existence) is continually re-created. Some of the basic principles of Paticcasamuppada and views around it are as follows: Paticcasamuppada is most basically a principle of conditionality in the universe, stating that all unenlightened things are conditioned by previous events. The twelve nidanas (twelve links around the outside of the Wheel of Life) are a specific application of this broad principle of conditionality. Traditionally, the twelve nidanas are seen as an inevitable process which follows from the choice made at only one possible point in the cycle, the junction between feeling and craving. anavira Thera, an English Theravada monk, has disputed this and claimed that choice is possible at any point during the cycle. Joanna Macy, a modern American Buddhist writer, suggests that paticcasamuppada should be understood as mutual causality between all the systems in the universe. All systems are mutually interdependent and mutually conditioning. Look in more detail at each of the twelve links and look at the debate about the relationship between paticcasamuppada and karma.
http://www.clear-vision.org/Schools/Students/Ages-17-18/Nature-of-Reality/Samsara.aspx 2012-10-24
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Blind man Potter making pots Monkey Boat containing four people House with five windows and one door Embracing couple Man with arrow in his eye Woman offering man a drink Woman picking fruit Pregnant woman Woman giving birth Corpse
Each of these pictures symbolises a stage in the process of conditioning whereby craving gives rise to karmic effects, which in turn set up the conditions for craving again. These twelve links are not the only possible way of representing the process (there are also alternative sets of nine and ten links in the Pali Canon), however, they have become established by tradition in both Theravada and Mahayana Buddhism as the accepted way of explaining the process of samsara. Each symbol represents a stage in three successive cycles of conditioning (which the twelve links are divided up into). These three cycles are usually understood as 'Past Life', 'Current Life' and 'Future Life'. Generally the twelve links are divided up and interpreted as shown below this image.
http://www.clear-vision.org/Schools/Students/Ages-17-18/Nature-of-Reality/Samsara.aspx 2012-10-24
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Past Life: the first five pictures represent the way in which past ignorance has led to the current situation
Blind man : Ignorance. The blind man doesnt see ahead just as people in samsara dont. After death (previous picture) we are reborn without understanding of our situation.
http://www.clear-vision.org/Schools/Students/Ages-17-18/Nature-of-Reality/Samsara.aspx 2012-10-24
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Potter making pots: Karmic formations. We make our karma just as a potter makes pots. Due to our ignorance we make continuing choices based on greed and hatred, building up future effects that keep us in samsara.
Monkey : Sentience or consciousness. The monkey moves restlessly from tree to tree just as our mind moves between objects. In dependence on our karmic formations or choices we build up a habitual awareness moving from object to object.
Four people in a boat : The five skandhas.The boat here represents the body and the passengers sensations, perceptions, karmic formations and consciousness:
http://www.clear-vision.org/Schools/Students/Ages-17-18/Nature-of-Reality/Samsara.aspx 2012-10-24
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In dependence on our karmic formations and consciousness we seek out a new body with further sensations and perceptions
House with five windows and one door: The six senses: sight, hearing, touch, taste, smell and mind. Each window or door represents a sense. In dependence on the five skandhas arise the six senses, which all interact with each other.
Present life: once the conditions for new craving have been set up by past actions, the next four pictures show how this results in karmic formations
Couple embracing : Sensation. The couple are having particularly strong sensations in their embrace! Having five senses sets up the conditions for sensations of new things.
Man with arrow in his eye : Feeling. This man is having a particularly strong (and painful) feeling! Sensations set up the conditions for pleasant, painful or neutral feelings.
http://www.clear-vision.org/Schools/Students/Ages-17-18/Nature-of-Reality/Samsara.aspx 2012-10-24
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Woman offering man a drink : Craving (tanha). The man craves the drink, and perhaps the woman as well. Tanha literally means 'thirst'. This is the point of control and responsibility, where we respond to a pleasant feeling with craving or a painful one with hatred.
Woman picking fruit : Grasping (upadana): the woman reaches out to grasp the tempting fruit and collect it. Once we have given way to craving, this is likely to lead to the physical action of taking or using the thing we crave.
Future life: the final three pictures show the effects of karmic activity in the form of death and rebirth
http://www.clear-vision.org/Schools/Students/Ages-17-18/Nature-of-Reality/Samsara.aspx 2012-10-24
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Pregnant woman : Becoming: in traditional Buddhist belief rebirth begins at fertilisation following entry of the karmic formations. Grasping leads to rebirth as we continue the habit of relating to the things we want. We grasp at a new rebirth after death.
Woman giving birth : Birth :Re-becoming (rebirth into ones mothers womb) leads inevitably to birth into the world again.
Corpse : Death Birth leads inevitably to the further suffering associated with death, and thus back to ignorance.
As you will see, each of the three 'lives' is a complete craving-karma cycle in itself, so each could be taken by itself as a complete representation of samsara. However, the twelve links together show the relationship between different ways of seeing the same basic cycle: Firstly as maintaining the interrelationship between the different parts of our assumed selves (past life) Secondly in close focus, as the cycle of sensation-feeling-craving-grasping which could happen every few seconds (present life) Thirdly panning out into the biggest perspective, as a cycle of births and deaths (future life).
http://www.clear-vision.org/Schools/Students/Ages-17-18/Nature-of-Reality/Samsara.aspx 2012-10-24
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There are various different ways of explaining the twelve links used by different Buddhist teachers, but one way might be to see them as different TV monitors linked to cameras trained on the same thing from different angles.
The use of Buddhaghoshas scheme allows us to account for movement towards enlightenment as well as undeserved experiences (whether these are pleasant or unpleasant). For example, a sudden generous impulse may be due to the dharmic order of conditionality, and an earthquake which destroys your house may simply be due to an inorganic level of conditionality, not to your previoius actions at all (unless you built it badly). Exercise Supposing you have a headache. There are many possible causes for this at the different levels of conditionality using Buddhaghoshas account. See if you can find an explanation at each level. Inorganic Biological
http://www.clear-vision.org/Schools/Students/Ages-17-18/Nature-of-Reality/Samsara.aspx 2012-10-24
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Psychological Karmic Dharmic Only a minority of Buddhists use Buddhaghoshas account: one reason for this may be that it is not found in a canonical scripture. Another difficulty it raises is that of how it can be reconciled with rebirth: for if rebirth occurs then the whole life you are reborn into is karmically selected for karmic reasons. You do deserve the life you are born into, whatever other kinds of conditionality may be working in it. Its like the question of whether you are responsible for the climate at your holiday destination: you didnt choose the climate or make it occur, but you did choose the holiday, making the whole experience in some ways your responsibility. Do you think Buddhaghoshas view or the mainstream Buddhist view makes more sense?
http://www.clear-vision.org/Schools/Students/Ages-17-18/Nature-of-Reality/Samsara.aspx 2012-10-24
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Like the Noble Eightfold Path, these twelve positive nidanas are often presented as sequential, but are only roughly so. Although the Path always starts with recognition of dukkha and arising of faith, and ends with the destruction of the poisons, in between, one naturally does not follow the steps given quite as neatly as this. Morality, meditation, and wisdom are developed alongside each other, even if stages 3-7 concentrate on meditation and 8-12 on wisdom. Progress on the Path up to stage 8 is also not at all inevitable, at any point up to that one may fall back. This means that the positive emotional states described in stages 3-6 may arise in meditation, or temporarily in other circumstances, but will quickly disappear again when the conditions which allowed them to appear are gone. Only wisdom can make these changes permanent and help one stay in these positive states continually. So, the karmic order of conditionality continues to exert its influence until stage 8, when one finally pulls free. Sangharakshita compares this to a journey from the earth to the sun. There will come a point when one gets beyond the gravitational pull of the earth and ceases to need to make a continual effort to pull away from it. One can then coast in towards nirvana, the sun, increasingly attracted by its gravity. Task Draw a spiral illustrating these twelve positive nidanas, and including the point of no return in the middle. Past exam questions Explain Buddhist teachings about samsara and paticcasamuppada Further Reading Cush p.29-31 Kulananda The Wheel of Life chs. 11 & 12 Williams Buddhist Thought p.62-72 Home The Trust Contact Us Support Us Schools Teachers Ask a Buddhist! Students Images Home Use Introductory DVDs Triratna Video Triratna Photos Young people On-line Shop Your Basket Customer Policy Shipping PayPal info
http://www.clear-vision.org/Schools/Students/Ages-17-18/Nature-of-Reality/Samsara.aspx 2012-10-24
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http://www.clear-vision.org/Schools/Students/Ages-17-18/Nature-of-Reality/Samsara.aspx 2012-10-24