Understanding Dependent Origination

[Jhanananda]

I do not find the sequence relevant.  Just pay attention to whether you are craving/clinging.  If you are not craving/clinging, then in that moment you are free.  Can you connect all of your free moments together until there are no moments that are not free?  If one can lead a life that is free in every moment, then one can meditate to depth. We meditate to depth so that we can be free in every moment.

[Michel]

I think your comments a very wise, Jhananda. I can see how eliminating craving as much as possible from moment to moment leads one to freedom suffering. This is what D.O. boils down to. Perhaps the sequence is impossible to fully understand and therefore it is not important.

[Michel]

Leigh Brasington, Aya Khema's student, outlines the various theories and their shortcomings on Dependent Origination:

•Dependent Origination as Outlined by the Buddha
•The 3 Lives Model
•Problems with the 3 Lives Model
•A 1 Life Model
•Problems with a 1 Life Model
•A 2 Lives Model
•Problems with a 2 Lives Model
•Moment-to-Moment Dependent Origination
•Problems with Moment-to-Moment Dependent Origination
•Thoughts Towards a Better Interpretation

His arguments of the above are presented here: http://www.leighb.com/deporg1.htm#cc

[Michel]

I thought I'd show you my latest musings on Dependent Origination. I think Kamma is a direct result of Craving. So, if one ceases Craving, then Kamma ceases.

This is my own sequence which was cobbled together from my understanding of the suttas. So buyer beware.

Ignorance  >  5 Aggregates  >  6 Sense Bases  >  Contact  >  Sensation  >  Perception  > Thinking > Thought Proliferation (papanca) > Volition  >  Craving  > Kamma  > Clinging > Suffering > Rebirth > New Set of 5 aggregates...

Let me explain the sequence:

Ignorance is not understanding how craving leads to suffering. Because we crave existence at death, a new set of aggregates come into being at rebirth. Because we are equipped with 6 senses we make  contact with sensory objects. What we sense we perceive  as being either pleasing, unpleasing or neither pleasing-or-unpleasant (the peaceful feeling during meditation). What we perceive we think about. What we think about, leads to thought proliferation. With thought proliferation, we arrive at a volitional intention towards the sensory object. With volition, we  crave for the sensory object. This is where Kamma arises. What we crave, we cling to. What we cling to, leads to suffering, because all things of the world are impermanent in nature. And so the cycle continues from life to life.

And how do we end Craving and Kamma? We keep everything at the bare level of sensory experience by the non-perception of sense objects being content in the present moment. So take perception out of the equation. Perceive only when you must.

[Michel]

I just came across this sutta today. It shows the relationship between craving and kamma. This supports my above premise as to where kamma fits in the sequence of Dependent Origination.
 
The Destruction of Craving - SN 46.26

...“Here, Udayī, a bhikkhu develops the enlightenment factor of mindfulness, which is based upon seclusion, dispassion, and cessation, maturing in release; which is vast, exalted, measureless, without ill will. When he develops the enlightenment factor of mindfulness, which is based upon seclusion … without ill will, craving is abandoned. With the abandoning of craving, kamma is abandoned. With the abandoning of kamma, suffering is abandoned….

“He develops the enlightenment factor of equanimity, which is based upon seclusion, dispassion, and cessation, maturing in release; which is vast, exalted, measureless, without ill will. When he develops the enlightenment factor of equanimity, which is based upon seclusion … without ill will, craving is abandoned. sn.v.87 With the abandoning of craving, kamma is abandoned. With the abandoning of kamma, suffering is abandoned.

[Cal]

In my own experience, i found that I was able to attribute things like craving, and kamma, by focusing on the aggregates. Like, you're aware that cravings lead to suffering, this really does hold true to all cravings. So, I would define thoughts and actions as they arose. Then through contemplation I would recognize the reason, the senses, perception, craving, kamma.

What I've found most interesting is that the suttas become a road map to the one destination, while you walk the path. With that said, it's very simplified, it explains pre requisite of condition in almost every passage. What I do, is read what is repeated in the passage and first relate. I then try to understand the "state" being described, then learn what it is to be taught new.

The Bible is riddled, the Discourses, in my opinion, have no riddles. They just make you brutally honest with yourself, and gives us the tools to end suffering.

[Cal]

*Feeling, perception, intention, contact, & attention: This is called name. The four great elements, and the form dependent on the four great elements: This is called form. This name & this form are called name-&-form.  MN 9

Name= Identity
Form= The body

Identity + The body= Dependant origination.

...“Here, Udayī, a bhikkhu develops the enlightenment factor of mindfulness, which is based upon seclusion, dispassion, and cessation, maturing in release; which is vast, exalted, measureless, without ill will. When he develops the enlightenment factor of mindfulness, which is based upon seclusion … without ill will, craving is abandoned. With the abandoning of craving, kamma is abandoned. With the abandoning of kamma, suffering is abandoned….

“He develops the enlightenment factor of equanimity, which is based upon seclusion, dispassion, and cessation, maturing in release; which is vast, exalted, measureless, without ill will. When he develops the enlightenment factor of equanimity, which is based upon seclusion … without ill will, craving is abandoned. sn.v.87 With the abandoning of craving, kamma is abandoned. With the abandoning of kamma, suffering is abandoned.


Enlightenment + Equanimity= Rebirth in a higher realm. (The 4th jhana. True oneness with Dhamma, even before the separation of the physical realm, which get complicated, because while there, you already are. Jhananda would know the words needed here. Perhaps, he would not say anything at all. Perhaps he would say this is what should be experienced, and the way to get there is by living a rigorous, contemplative lifestyle, with progressive meditative absorption...)

One should spend all attention first relinquishing craving to the body. I want to refer to the 4 corner stones, or N8P, I am not sure. When this has happened there is a good chance one has found jhana, and attention should be turned to the identity. While in the third jhana one develops the tool of equanimity. Equanimity is the pre-requisite to relinquishing the identity, through the guidance of the 5aggregates of clinging.

What is written in the sutta passage above, is precisely what must be let go, to be free of dependent origination. Name-&-Form.

[Cal]

I do wonder what his method would be, Jhananda...This whole site is a conglomeration of "road signs", yet what made it effective was that he was here to always point us back to the path of progression. This is where you re-start from, he'd tell us, guide us. Does he hold that faith that, Sangha, us together, will point each other back to the correct re-start point? Of course...yet he already knows...the hardest lesson, is the one best learned.

[Cal]

He truly has answered all of my questions, given me all guidance I would ever need, even before I had the need to ask the question...he must know...he does know...

So where does it go? What happens next? Suffering...purpose...origination...all of it, why does it matter? Nibbana, oneness, even it is just another form of existence. Why should this be a goal, are we only to just exist?? Does suffering or not suffering even matter?

Just another problem that will require solution, repeats. Fate...it just is. Will the "dream" never cease? Are we fated in this way? Forever?

Dreamers within the dream of reciprocating dreams....

[Jhanananda]

I do wonder what his method would be, Jhananda...This whole site is a conglomeration of "road signs", yet what made it effective was that he was here to always point us back to the path of progression. This is where you re-start from, he'd tell us, guide us. Does he hold that faith that, Sangha, us together, will point each other back to the correct re-start point? Of course...yet he already knows...the hardest lesson, is the one best learned.

It is fruitful, my friends, to reflect upon the philosophy of enlightenment (dhamma), and the enlightened sangha of those with the direct attainment of jhana are those who can help you. 

Since Michel quoted Leigh Brasington, then we have to ask if Leigh Brasington understands the dhamma.  I sat an 11-day retreat led by him about 14 years ago.  At that time it was clear to me that he did not know what jhana was.  And, since he did not at that time meditate daily, then it is understandable that he would not know jhana from direct experience.  Not knowing jhana from direct experience, then Leigh Brasington is not likely to understand Dependent Origination.

Below is a summary of what I wrote on Dependent Origination.

To simplify this for the Western educated reader so it doesn't take book-length form, I like to view the Five Aggregates (khandas) as the cognitive processes, thinking, reasoning, memory, perception and awareness.  Understanding the object of the Buddha's entire trajectory, which was cessation (nibbana), then we can see that cessation, to the Buddha, was the stopping or ceasing of grasping and aversion at the cognitive processes, which through a rigorous contemplative practice would leave us ultimately with the last of the cognitive processes alone, awareness.  At cessation (nibbana) then, we become awareness only.

It is through entering the absorption states (jhanas) that we actually traverse the aggregates of cognition (skhandas). You will notice from the list above of skhandas that the physical aggregate (rupa) is the first on the list.  When one begins to explore the absorption states (please see the list below) one progressively sheds the aggregates.  Such that when one enters into the first stage of absorption the first aggregate, the physical body (rupa), is mostly relinquished or shed as a structure of ego identification.  By the second stage of absorption the mental aggregate (nama) as represented by sañkhara is relinquished as revealed by the cessation of vitakka and vicára.

[Michel]

Since Michel quoted Leigh Brasington, then we have to ask if Leigh Brasington understands the dhamma.  I sat an 11-day retreat led by him about 14 years ago.  At that time it was clear to me that he did not know what jhana was.  And, since he did not at that time meditate daily, then it is understandable that he would not know jhana from direct experience.  Not knowing jhana from direct experience, then Leigh Brasington is not likely to understand Dependent Origination.

I don't know what to make of Brasington. But I've read his descriptions and instruction on the jhanas. What is remarkable is that his descriptions are very similar to yours. Perhaps over those 14 years, since your encounter with him, he has attained some degree of attainment in the jhanas.

[Michel]

Below is a summary of what I wrote on Dependent Origination.

To simplify this for the Western educated reader so it doesn't take book-length form, I like to view the Five Aggregates (khandas) as the cognitive processes, thinking, reasoning, memory, perception and awareness.  Understanding the object of the Buddha's entire trajectory, which was cessation (nibbana), then we can see that cessation, to the Buddha, was the stopping or ceasing of grasping and aversion at the cognitive processes, which through a rigorous contemplative practice would leave us ultimately with the last of the cognitive processes alone, awareness.  At cessation (nibbana) then, we become awareness only.

It is through entering the absorption states (jhanas) that we actually traverse the aggregates of cognition (skhandas). You will notice from the list above of skhandas that the physical aggregate (rupa) is the first on the list.  When one begins to explore the absorption states (please see the list below) one progressively sheds the aggregates.  Such that when one enters into the first stage of absorption the first aggregate, the physical body (rupa), is mostly relinquished or shed as a structure of ego identification.  By the second stage of absorption the mental aggregate (nama) as represented by sañkhara is relinquished as revealed by the cessation of vitakka and vicára.

Thanks for this summary, Jhananda. It's food for thought.

[Jhanananda]

I don't know what to make of Brasington. But I've read his descriptions and instruction on the jhanas. What is remarkable is that his descriptions are very similar to yours. Perhaps over those 14 years, since your encounter with him, he has attained some degree of attainment in the jhanas.

If it were the case that Brasington had finally learned how to meditate deeply, and attained genuine jhana, then he would have made himself a friend here.  While I agree that his description of jhana might be similar to mine; one must keep in mind that to Brasington jhana is a meditation practice of going up and down the jhanas as a mental exercise alone.  There is no experience in his description, only a guided meditation exercise, so we can conclude Brasington has no experience of jhana.

[Cal]

 
On the other hand, there is no point in committing suicide, because everyone is just coming back for another ride through this hell until they finally shed their identity and become pure consciousness.

I have thought much on this the last couple months. The Identity is not something born of social conditioning, rather, it is a faculty of Awareness. If it is not, what then tethers us? There would not be dependent origination. We are the person we were re-born to be and the "programming" has always been there...

[Jhanananda]

Well, my take on identity within a Buddhist context is, it is made up of the 5 aggregates, so dependent origination is the description of how identity is formed and dissolved. 

The deep meditation experience is where we unravel the tangled thread of identity and find pure awareness.