porpoise wrote:vinasp wrote: Dependent Origination thus becomes a chain of "objects of desire".
I think DO is basically describing how desire keeps us "in the loop" of suffering.
Dependent origination offers a radically different perspective that transcends the two extremes. It shows that individual existence is constituted by a current of conditioned phenomena devoid of metaphysical self yet continuing on from birth to birth as long as the causes that sustain it remain effective. Dependent origination thereby offers a cogent explanation of the problem of suffering that on the one hand avoids the philosophical dilemmas posed by the hypothesis of a permanent self, and on the other avoids the dangers of ethical anarchy to which annihilationism eventually leads. As long as ignorance and craving remain, the process of rebirth continues; kamma yields its pleasant and painful fruit, and the great mass of suffering accumulates. When ignorance and craving are destroyed, the inner mechanism of karmic causation is deactivated, and one reaches the end of suffering in samsara. Perhaps the most elegant exposition of dependent origination as the "middle teaching" is the famous Kaccanogotta sutta.
In this interpretation "feeling" is not actual feeling, but "feeling" as an
object of desire - objectified feeling.
And, of course, it arises in dependence on objectified contact, and is itelf one
condition for the arising of objectified craving.
Dependent Origination thus becomes a chain of "objects of desire".
"If, through revulsion towards the eye, through its fading away and cessation,
one is liberated by nonclinging, one can be called a bhikkhu who has attained
Nibbana in this very life." [Part of SN 35.155]
DarwidHalim wrote:(unless aversion has a different meaning with revulsion - then we have a totally different story).
vinasp wrote: Revulsion is mental and is the same as hatred or aversion.
Nibbida (disenchantment, aversion, and weariness with regard to conditioned phenomena). See also Asubha.
Kilesa (defilements — passion (lobha), aversion (dosa), and delusion (moha)
For a monk practicing the Dhamma in accordance with the Dhamma, what accords with the Dhamma is this: that he keep cultivating disenchantment with regard to form, ...
"Regarding this knowledge of destruction, I declare that there is a supporting condition without which it does not arise...What is this supporting condition? Liberation... Liberation has a supporting condition...: Dispassion... Dispassion has a supporting condition...: Disenchantment [nibbida]... Disenchantment has a supporting condition...: Knowledge-and-vision-of-things-as-they-are... Knowledge-and-vision-of-things-as-they-are has a supporting condition...: Concentration... Concentration has a supporting condition...: Happiness... Happiness has a supporting condition...: Tranquillity... Tranquillity has a supporting condition...: Rapture... Rapture has a supporting condition...: Joy... Joy has a supporting condition...: Faith... Faith has a supporting condition...: Suffering...Suffering has a supporting condition...: Birth...Becoming... Grasping... Craving... Feeling... Contact... the Six Sense-Bases... Name-and-Form... Consciousness... the (kamma-) formations... Ignorance...
Revulsion (or dispassion) is a natural result of seeing things as they are.
Sam Vega wrote:reflectionRevulsion (or dispassion) is a natural result of seeing things as they are.
I think it might be more useful to separate out revulsion (nibbida) from dispassion (viraga), as Mike's quoted sutta points out. The dispassion appears to be supported by the attempt to turn the will aside from something (re-volens, the root of revulsion). I also like the translation "disgust", but again in the minimal sense of unwillingness to consume, rather than the stronger sense of wanting to vomit, etc. Revulsion is a little more active than dispassion.
Nibbidā (f.) [ ... ] weariness, disgust with worldly life, tedium, aversion, indifference, disenchantment N. is of the preliminary & conditional states for the attainment of Nibbāna (see nibbāna II B 1) & occurs frequently together with ;virāga, vimutti & nibbāna; ..."
.One of Buddhist master said this:
...in seeing all the dharmas, the mind is not defiled or attached.....
[The mind’s] functioning pervades all locations, yet it is not attached to all the locations
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