Don't get me started!
Actually, I did prepare a one-pager outlining my understanding of Dependent Origination quite some time ago, and I've been meaning to revisit it (as these things should be a work in progress, as understanding becomes more refined), but I haven't got around to it.
I'll try to remember to update it and I'll present it back here (or in a linked topic) for your consideration.
The description of Dependent Origination given in the previous chapter is that most often found in the scriptures and commentaries. It seeks to explain Dependent Origination in terms of the samsaravatta, the round of rebirth, showing the connections between three lifetimes -- the past, the present and the future.
Those who do not agree with this interpretation, or who would prefer something more immediate, can find alternatives not only in the Abhidhamma Pitaka, where the principle of Dependent Origination is shown occurring in its entirety in one mind moment, but can also interpret the very same words of the Buddha used to support the standard model in a different light, giving a very different picture of the principle of Dependent Origination, one which is supported by teachings and scriptural references from other sources.
nowheat wrote:Timely question for me. I'm just in the middle of a series of blogposts that describes the way a secular understanding of dependent origination can be seen in daily life and practice. I'd be glad of comments here if anyone is interested in a DO that doesn't discuss karma or rebirth at all.
http://secularbuddhism.org/2012/06/07/a ... -contents/
suttametta wrote:Punnaji does an excellent job:
mikenz66 wrote:Hi Linda,
Thank you for the interesting blog posts. Perhaps you (or someone more familiar with them) would care to contrast your approach with other modern models, such as those of Venerables Buddhadassa, Nanavira, and Nanananda. Superficially, at least, there appear to be a lot of similarities, and many modern teachers seem to use a similar model, either as an alternative or a supplement to more traditional models.
nowheat wrote:I am guessing the primary difference between this take and any traditional version is that it doesn't see what's being described as saying that what results from the chain is rebirth; it says what results from the chain is dukkha.
But this is not the only application. With suitable modifications it is also used in the
Vibhanga to describe the structure of the complex in each one of the 89 single type-
consciousnesses laid down in the Dhammasanganì; and Bhadantácariya Buddhaghosa
says: “This structure of conditions is present not only in (a continuity period consisting
of) multiple consciousnesses but also in each single consciousness as well”
mikenz66 wrote:And, as I mentioned in quotes above, there is a "single moment" interpretation in the Classical Theravada as well:
Dependent co-arising can be observed at many scales, which means
that lessons drawn from observing the world can be applied to the mind,
and lessons drawn from observing the mind can be applied to one’s
interactions with the world. Lessons about the process of death and rebirth
on the physical level, for example, can be gained from observing the
present-moment death and rebirth of attachments in the mind.
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