I found this, which I will call the degenerative loop of suffering (dukkha):
"And what are the taints, what is the origin of the taints, what is the cessation of the taints, what is the way leading to the cessation of the taints?
There are three taints:
the taint of sensual desire,
the taint of being and
the taint of ignorance.
With the arising of ignorance there is the arising of the taints.
With the cessation of ignorance there is the cessation of the taints. The way leading to the cessation of the taints is just this Noble Eightfold Path; that is, right view... right concentration."
— MN 9 (Ñanamoli/Bodhi, trans.)
source:
http://www.accesstoinsight.org/ptf/dham ... vijja.html
So, the way I read this: "Ignorance, the root cause of dukkha, is a type of taint. When ignorance arises, all taints (3) arise: ignorance, being, and sensual desire.
My questions are:
"Can one be ignorant if one does not first exist?"...if we aren't already "being".
"Can one have desire if they do not first exist?"...since only beings have desires.
If the above makes sense, then: "How does one come into being?" Do we as beings just arise? If so, what is the cause?
Dependent Co-Arising states:
"If one is asked, 'Is there a demonstrable requisite condition for aging and death?' one should answer, 'There is.'
"If one is asked, 'From what requisite condition do aging and death come?' one should say, 'Aging and death come from birth as their requisite condition.'
"If one is asked, 'Is there a demonstrable requisite condition for birth?' one should answer, 'There is.'
"If one is asked, 'From what requisite condition does birth come?' one should say, 'Birth comes from becoming as its requisite condition.'
"If one is asked, 'Is there a demonstrable requisite condition for becoming?' one should answer, 'There is.'
"If one is asked, 'From what requisite condition does becoming come?' one should say, 'Becoming comes from clinging as its requisite condition.'
"If one is asked, 'Is there a demonstrable requisite condition for clinging?' one should answer, 'There is.'
"If one is asked, 'From what requisite condition does clinging come?' one should say, 'Clinging comes from craving as its requisite condition.'
"If one is asked, 'Is there a demonstrable requisite condition for craving?' one should answer, 'There is.'
"If one is asked, 'From what requisite condition does craving come?' one should say, 'Craving comes from feeling as its requisite condition.'
"If one is asked, 'Is there a demonstrable requisite condition for feeling?' one should answer, 'There is.'
"If one is asked, 'From what requisite condition does feeling come?' one should say, 'Feeling comes from contact as its requisite condition.'
"If one is asked, 'Is there a demonstrable requisite condition for contact?' one should answer, 'There is.'
"If one is asked, 'From what requisite condition does contact come?' one should say, 'Contact comes from name-and-form as its requisite condition.'
"If one is asked, 'Is there a demonstrable requisite condition for name-and-form?' one should answer, 'There is.'
"If one is asked, 'From what requisite condition does name-and-form come?' one should say, 'Name-and-form comes from consciousness as its requisite condition.'
"If one is asked, 'Is there a demonstrable requisite condition for consciousness?' one should answer, 'There is.'
"If one is asked, 'From what requisite condition does consciousness come?' one should say, 'Consciousness comes from name-and-form as its requisite condition.'
So, it appears to me that consciousness arises concurrently from name and form, which in turn is the cause for all other factors leading to dukkha.
Therefore, should we all strive to be unconscious as a means to end dukkha, or should we live in accordance with The Noble Eight Fold Path? The prior seems to me to be less work.
source:
http://www.accesstoinsight.org/tipitaka ... .than.html