1

According to this law, every phenomenon owes its origin to another phenomenon prior to it. It may simply be expressed as “depending on this, this originates”. An example of Dependent Origination in nature is given below: There being clouds in the sky it rains. It having rained, the road becomes slippery. The road becoming slippery, a man falls down. The man having fallen down becomes injured. Here a shower of rain depends on the clouds in the sky. The road becoming slippery depends on the rain. The fall of the man depends on the road becoming slippery. The injury of the man depends upon his fall: Conversely: If there were no clouds in the sky, it would not have rained. Then the road would not have become slippery. Then the man would not have fallen. Then he would not have become injured.

So this is understandable and clear to anyone. So can anyone explain (in simplified way)dependent origination step by step with practical examples?

  • You gave an example (of rain), which you said is understandable and clear to anyone. So what's the question? You seem to be asking a question which you already answered as part of the question? – ChrisW Jan 13 '18 at 13:34
  • To be honest I am not clear about "dependent origination" as (born as) Buddhist. The given example is just to illustrate the the way how to realize and understand it. I have enough wisdom to realize and understand above example and explain it to someone to help realize and understand. I am not telling that I am not totally understand "dependent origination". E.g I can understand how craving is linked to cling or grasp by experience. But I am not aware of how sankhara links with vinnana(some text say just consciousness and some say rebirth consciousness). – danuka shewantha Jan 15 '18 at 1:34
  • 1. Ignorance is the condition for mental formation. 2. Mental formation is the condition for consciousness. 3. Consciousness is the condition for name and form. 4. Name and form is the condition for the six senses. 5. The six senses are the conditions for contact. 6. Contact is the condition for feeling. 7. Feeling is the condition for craving. 8. Craving is the condition for clinging. 9. Clinging is the condition for becoming. 10. Becoming is the condition for birth. 11. Birth is the condition for aging and death. 12 Aging and death is the condition for ignorance. – danuka shewantha Jan 15 '18 at 1:37
  • So CW as per above circle you can suggest me to meditate on above and realize and understand it myself. (If it is so I have to think hard on "dependent origination" and strive to realize it or do you gain some realization on it and support others to realize and understand.This is what I expect from this question. – danuka shewantha Jan 15 '18 at 1:44
  • So does "explanation of dependent origination" mean "explanation of the link between each of the 12 nidanas"? I.e. are you asking for a 12-part answer, with clear explanation of the link between sankhara and vinnana, and of the link between vinnana and namarupe; and of the link between namarula and sadayatana; etc.? If so I guess that (12 parts) is a long answer, so the question may be a "reference-request" question (i.e. asking for a reference to a good, clear description)? – ChrisW Jan 15 '18 at 2:07
3

okay, since you asked for a simple explanation... this is about as simple as I can make it:

  1. Avidya: A newborn baby has no memories nor concepts, just a potential to learn.

  2. Samskaras: Everything that happens leaves a trace, or imprint, on the baby mind.

  3. Vijnana: As similar patterns happen again and again, baby begins to recognize them and classify in buckets by similarity and thus becomes minimally aware.

  4. Namarupas: The baby begins to assemble recognizable features into individual objects.

  5. Six doors: The baby begins to develop a notion of "here" and "there", and the doors connecting "here" with "there" (seeing, hearing etc.)

  6. Contact: As objects disappear and reappear, the baby comes up with idea of "contact" or having the object.

  7. Vedana: Baby notices that when some objects are present it feels good inside. So baby decides that this good feeling comes from the object.

  8. Craving: From this, baby learns to miss a good object and to crave it again.

  9. Upadana: As this craving becomes obsessive, the baby learns to make the contact its goal and to work towards the goal, in order to experience the good feeling again.

  10. Bhava: As baby learns to crave, work towards a goal, and enjoy the gratification, it develops a notion of self or "I". Because it has the same obsessive thought of the goal from the initial desire, through working on it, and until receiving gratification. This obsessive craving becomes "I".

  11. Jāti: From the notion of "I" comes self-identification with a living organism -- a human individuum.

  12. Jarā-marana: From the self-identification with an individuum comes idea of death and million other problems.

The only real problem with this explanation... there is no baby! Baby is an object we learned to assemble. Which is why Buddha's original language is more precise, even if cryptic. "Ignorance" -> "Samskaras" -> "Vijnana" and so on. But if we put aside nitpicking about reification inevitable to any casual explanation, and just focus on the main idea, at least this explanation gives us a hint what Dependent Origination could be about.

  • 1
    This is a good and really simplified answer. and best fit into "come and see" and thanks very much for it and still I have to analyze and make me realized and understand it properly. Also I don't think babies never ask stupid questions once I ask where did the colors of flower come from is not to easy question to answer even by good intellectual. Also I feel that you also experience some difficulties to make simplified answer than complex answer. this is so impressive and you have prompt me to reach deep in to it. Many thanks. But i will raise counter questions very soon. Thanks and metta. – danuka shewantha Jan 15 '18 at 3:26
  • 1
    Yes I accept it “there is no baby" and It can be resolved. But your explanation is encouraging to step by step realization. You have opened a passage to deep Dhamma realization to any body. Truly I am struggling to deep realization of Dependent origination and I know it vital teaching of Buddhism. I just hold superficial understanding so this is very helpful me and any one who is interest in Buddhist teaching. – danuka shewantha Jan 16 '18 at 3:45
1

5 minute explanation

  1. Ignorance includes the asava (out-flows) of primal sensual desire & (past) becomings (refer to MN 9). Ignorance flows out creating agitated sankharas.

  2. Sankhara (kaya, vaci & citta sankhara) is in & out breathing, discursive (distracting) thoughts & perceptions & feelings (refer to MN 44). For example, when ignorance flows out, inwardly disturbed & agitated breathing & thoughts occur.

  3. Ignorant sankharas capture consciousness. Consciousness becomes preoccupied with & a slave to the sankharas (refer to SN 22.53).

  4. The mind-body (nama-rupa) is also captured & enslaved by the sankharas and "inclines" (namati) with the push of the ignorant sankharas (refer to MN 19, which refers to how the mind "inclines" with "inclination").

  5. The sense organs are also polluted by the ignorance sankharas and thus incline towards seeking external objects of desire.

  6. All of the above results in "contact with ignorance" (refer to SN 22.81) with external sense objects.

  7. Feeling from contact (refer to MN 148).

  8. Craving from feeling.

  9. Attachment from craving.

  10. Becoming, where the mind establishes itself in a sense-object (AN 3.76).

    1. Birth, the production of the idea or convention of "beings" ("satta") from the beguiling appearance ('manifestation') of the aggregates, such as the ideas of "myself", "my mother", "my father", "my friend", "my enemy", etc; refer to SN 23.2 and SN 5.10.

    2. Aging & death of "beings", such aging & death of "myself", "my mother", "my father", "my wife", "my husband", "my child", "my favourite pop-star" (refer to SN 15.3).

    3. Sorrow, lamentation, pain, grief despair & the whole mass of suffering because of the aging & death of imaginary "beings" superstitiously created from ignorance, craving & attachment (refer to MN 87).

    4. For example, when people or aggregates who are strangers die, there is no suffering because no self-related-identities have been created by the ignorant mind.

There are these five clung-to-aggregates, friend Visakha: form as a clung-to-aggregate, feeling as a clung-to-aggregate, perception as a clung-to-aggregate, fabrications as a clung-to-aggregate, consciousness as a clung-to-aggregate. These five clung-to-aggregates are the self-identification described by the Blessed One."

The craving that makes for further becoming — accompanied by passion & delight, relishing now here & now there — i.e., craving for sensual pleasure, craving for becoming, craving for non-becoming: This, friend Visakha, is the origination of self-identification described by the Blessed One."

MN 44

0

It is very simple, the difficult part is figuring out what are Clouds. Because until we know exactly what is a cloud we dont know exactly what causes its origination. Conventional physics teach that Clouds are Made of up parts like Water, Water made up of Molecules, Those of Atoms and Those of sub atomic Particles which do not behave like matter at all, cant be said to exist independent of observation and are therefore difficult to study and understand with logic, therefore it is difficult to know real causes for origination of phenomena. Especially phenomena hidden like the mind which cannot be observed like a cloud can be, The Tathagatas know the Dependent Origination of All (see Sabba Sutta).

  • I am impressed with your answer up to one point. (therefore it is difficult to know real causes for origination of phenomena)- in single word "mystery" and yes I accept it with you. When you state (The Tathagatas know the Dependent Origination of All)- Yes I accept it with my "faith" as you. So you have lead me to mystery and gain more and more faith only and not supporting to realize and understand. So do you think is this the answer to the question? – danuka shewantha Jan 15 '18 at 1:52
  • You are impressed with physics? Now this has been said by the Blessed One: “One who sees dependent origination sees the Dhamma; one who sees the Dhamma sees dependent origination.” And these five aggregates affected by clinging are dependently arisen. The desire, indulgence, inclination, and holding based on these five aggregates affected by clinging is the origin of suffering. The removal of desire and lust, the abandonment of desire and lust for these five aggregates affected by clinging is the cessation of suffering.’ MN 28 – Dhammadhatu Jan 15 '18 at 3:01
  • No I will be impressed with metaphysics also if there is any. Are you suggesting me to impress both? Where we draw the line between physics and metaphysics? – danuka shewantha Jan 15 '18 at 4:05
  • words are like a map in the teaching, in the sense that we cannot explain words with words. All objects of objectification are conceptual and are not what we perceive ultimately, word is not the thing, color&shape are not the thing, the idea is not the thing. However we can use words to make sense of it, describe its function and characteristics. If what we experience is to be explained with words, the way it is done is to split concepts into Five Cathegories, read Aggregates, these further split into sub levels of abstraction. – 1231546 Jan 15 '18 at 13:05
  • If we call Aggregates Level 1 Abstraction, then level 2 Abstractions are: Name&Form, Consciousness, Volitional Formations, Perception, Feelings. Level 3 Abstraction will be delineation of these further into sub-levels of Abstraction, ie Eye-Consciousness, Ear-Consciousness. – 1231546 Jan 15 '18 at 13:12
0

can anyone explain (in simplified way) dependent origination

No, I can not. And if someone can, that one is a new buddha.

Why I can't?

Because there are sakkāya-diṭṭhi in every step of your sample above. But dependent origination explaining your each-sample-step's elements that sakkāya-diṭṭhi misunderstanding them as attā.

So, it looks like you asking the doctor for "dear doctor, could you explain the chemical composition, biological factor, and physic formula of each treatment guidelines' step, please. Also, could you explain them simply, like the treatment guidelines that you told me, please."

Why you still asking for the attā in the dependent origination which is taught to destroy attā-misunderstood?

Can someone provide explanation on dependent origination

Yes, tipitaka and commentary can.

  1. The brief explanation of paṭiccasamuppāda are in S.N. Nidānavagga(pāli | trans), and K.N. Paṭisambhidāmagga (pāli | trans).
  2. The medium explanation of paṭiccasamuppāda is in Abhi. Vibhaṅgo (pāli | trans).
  3. The full explanation of paṭiccasamuppāda is in the path of purification (pāli | trans).
  4. The brief explanation of meditation steps' is in K.N. Paṭisambhidāmagga, mātikā (pāli | trans), and abhidhammatthasaṅgaha chapter 9th (pāli | trans).
  5. The medium explanation of meditation steps' is in K.N. Paṭisambhidāmagga, niddesa (pāli | trans).
  6. The full explanation of meditation steps' is in the path of purification, understanding section, the 5 last purification (pāli | trans).

Do yo still not understand?

If you still not understand, it is because of translation version lacking, your ancient-buddhism-study-system knowledge lacking, or your tipitka-culture knowledge lacking.

While I use pāli version of pāli cannon, I almost never ask any questions about pāli cannons to the others. Because pāli cannons are very perfect in themselves. All questions and answers I need being inside there. I just to recite and memorize them before I learn them.

So, in tipitaka:

Buddha proclaims a Teaching that is good in the beginning, good in the middle, and good in the end, with the perfect meaning and phrasing.

-1

My understanding of dependent origination is very far from perfect, and this is how I see it.

Imagine you were placed in very deep sleep (a medically induced coma) using General Anaesthesia (GA), maybe for a surgery. During this time, you have no mental activities, but you have brain activities.

When you are off the GA, you slowly wake up again. Let's skip the ignorance part for now.

You will have mental formations again. Here, it simply means that the mental activities reactivate as you wake up from deep sleep. A computer analogy would be software booting from reset.

Next, the mental formations give rise to consciousness. Here, mental formations encounter the six media (eye, ears, nose, tongue, body or touch, and intellect), and become conscious, projecting awareness towards the six media. The software now initializes itself, and is ready for action. While eyes and ears are the hardware, eye-consciousness and ear-consciousness are the parts of the software that connects to that hardware. Think of it as a digital-to-analog interface in computer terms.

Next, consciousness gives rise to name-form, a sense of being an individual. It's like software interacting with hardware (inputs, outputs, storage etc.), to give rise to a system. The software or "name" is feeling, perception, intention, contact, and attention. The hardware or "form" is the physical body. Think of it as software drivers all talking to the hardware and now initializing the hardware interface.

Next, the six media are ready to encounter objects: eye, ears, nose, tongue, body or touch, and intellect. The hardware interface is now initialized and linked to software, ready to provide inputs.

Next, the meeting between the object (e.g. milk for tongue), the sense media (the tongue) and consciousness (in this case, tongue-conciousness), is called contact.

Next, contact gives rise to feeling, in this case, the taste of milk on the tongue. The others are vision, hearing, smell, tactile sensation, and intellectual sensation (thought).

Next, feeling gives rise to craving. Here, like a newborn baby tasting milk, now likes this taste. The baby feels hunger (tactile or body sensation) and does not like it.

Next, craving gives rise to clinging or attachment. The baby remembers and longs for the pleasant taste of milk, even when he is not directly tasting it, especially if he feels hungry.

Next, clinging or attachment gives rise to becoming. "Becoming" here means "habitual or emotional tendencies". Now the baby forms associations or rules like hunger is not good, milk is good, when hungry cry for milk etc. The baby would be unhappy when it wants milk but does not receive it, so it will cry. While drinking milk, it will enjoy it and after drinking, it will be satisfied. These are emotional tendencies. The computer analogy is machine learning with reinforcement learning strategy. The computer learns what is good and bad, forms rules and acts accordingly.

Next, becoming gives rise to "birth" - the birth of a person. The baby is now a fully functional person in samsara. All systems go. The computer analogy is a fully functional embedded computing device, living and interacting on the Internet of Things. When there is birth and existence as a person, eventually there will be aging, decay and death.

After death, if there's still ignorance, then mental formations will rise again in a new lifetime.

To end suffering, the Buddha taught in the Four Noble Truths, to end craving. And to end craving, he taught the Noble Eightfold Path as the technique.

-2

Depending co-arising verbaliced, read with proper attention:

not-seeing/not-regarding dependend, fabricating/composing,

fabricating dependend, recognizing/knowing,

recognizing dependend, mind-mattering,

mind-mattering dependend, by-standing,

by-standing dependend, touching,

touching dependend, sensing/feeling,

sensing dependend, longing,

longing dependend, supporting/entertaining,

supporting dependend, becoming,

becoming depending, standing,

standing dependend, then decaying, dying, ...

Again: Paccaya Sutta: Requisite Conditions

"Now what is dependent co-arising? From birth [Stand/standing] as a requisite condition comes aging & death. Whether or not there is the arising of Tathagatas, this property stands — this regularity of the Dhamma, this orderliness of the Dhamma, this this/that conditionality. The Tathagata directly awakens to that, breaks through to that. Directly awakening & breaking through to that, he declares it, teaches it, describes it, sets it forth. He reveals it, explains it, makes it plain, & says, 'Look.' From birth [Stand, standing] as a requisite condition comes aging & death.

From becoming as a requisite condition comes birth [standing]...

"From clinging/sustenance [supporting/entertaining] as a requisite condition comes becoming...

"From craving [longing] as a requisite condition comes clinging/sustenance [supporting/entertainging]...

"From feeling [sensing] as a requisite condition comes craving [longing]...

"From contact [touching] as a requisite condition comes feeling [sensing]...

"From the six sense media [by-standing] as a requisite condition comes contact [touching]...

"From name-&-form [mind- mattering] as a requisite condition come the six sense media [by-standing]...

"From consciousness [recognizing/knowing] as a requisite condition comes name-&-form [mind- mattering]...

"From fabrications [fabricating/composing] as a requisite condition comes consciousness [recognizing/knowing]...

"From ignorance [not-seeing (as it really is)] as a requisite condition come fabrications [fabricating/composing]. Whether or not there is the arising of Tathagatas, this property stands — this regularity of the Dhamma, this orderliness of the Dhamma, this this/that conditionality. The Tathagata directly awakens to that, breaks through to that. Directly awakening & breaking through to that, he declares it, teaches it, describes it, sets it forth. He reveals it, explains it, makes it plain, & says, 'Look.' From ignorance [not-seeing] as a requisite condition come fabrications [fabricating]. What's there in this way is a reality, not an unreality, not other than what it seems, conditioned by this/that. This is called dependent co-arising.

"And what are dependently co-arisen phenomena? Aging & death are dependently co-arisen phenomena: inconstant, compounded, dependently co-arisen, subject to ending, subject to passing away, subject to fading, subject to cessation.

"And what are dependently co-arisen phenomena? Aging & death [decay] are dependently co-arisen phenomena: inconstant, compounded, dependently co-arisen, subject to ending, subject to passing away, subject to fading, subject to cessation.

"Birth [Stand/Is-tence] is a dependently co-arisen phenomenon...

"Becoming is a dependently co-arisen phenomenon...

"Clinging/sustenance [Entertainment/Hold-on] is a dependently co-arisen phenomenon...

"Craving [Longing] is a dependently co-arisen phenomenon...

"Feeling [Sense] is a dependently co-arisen phenomenon...

"Contact [Touch] is a dependently co-arisen phenomenon...

"The six sense media [By-Standing/Receiver] are dependently co-arisen phenomena...

"Name-&-form [Mind-matter/Name-object] is a dependently co-arisen phenomenon...

"Consciousness [Recognition/Awarness] is a dependently co-arisen phenomenon...

"Fabrications [Composing] are dependently co-arisen phenomena...

"Ignorance [Not-seeing (as it really is) is a dependently co-arisen phenomenon: inconstant, compounded, dependently co-arisen, subject to ending, subject to passing away, subject to fading, subject to cessation. These are called dependently co-arisen phenomena.

"When a disciple of the noble ones has seen well with right discernment this dependent co-arising & these dependently co-arisen phenomena as they have come to be, it is not possible that he would run after the past, thinking, 'Was I in the past? Was I not in the past? What was I in the past? How was I in the past? Having been what, what was I in the past?' or that he would run after the future, thinking, 'Shall I be in the future? Shall I not be in the future? What shall I be in the future? How shall I be in the future? Having been what, what shall I be in the future?' or that he would be inwardly perplexed about the immediate present, thinking, 'Am I? Am I not? What am I? How am I? Where has this being come from? Where is it bound?' Such a thing is not possible. Why is that? Because the disciple of the noble ones has seen well with right discernment this dependent co-arising & these dependently co-arisen phenomena as they have come to be."

With not seeing comes fabrication

With fabrication comes aware

With aware comes name&matter

With name&matter comes Stand-by

With stand-by comes touching

With touching comes sensing

With sensing comes longing

With longing comes under-holding/entertaining

With under-holding comes becoming

With becoming comes Standing

With Standing comes Stress, Suffering and Fall

From birth as a condition, Suffering and Stress comes along.

And how is the cessation of Stress, Suffering and Fall?

(Good that Andrei Volkov modified his answer a little and pointed out an importance withit, since it is a major fault if doing or willing to bring an object, person, into play in this cain of cause and effect. So it's good to let go of that unuseful tries, out of faith for now, eternally. One does good to mark it as foolish way to try to be compassionate or over-smart while pulling Dhamma into the "dirt" of the world: e.g. identification)

[Note: This is a gift of Dhamma, not meant for commercial use or other lower wordily gains by ways of exchange or trade]

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