Causality/ Conditionality
Causality/ Conditionality:
fundamental process by which our phenomenal experience arises, comes into being, and passes away. Causation is the central, the most fundamental (preeminent) nature of reality.
Pratitya-samutpada
That being, this comes to be; from the arising of that, this arises. That being absent, this is not; from the cessation of that, this ceases.
Samyuta-nikaya, II, 28
Feldman, Jay. "Buddhism, Unit 5." University of Idaho, 2013
My Definition:
Causality/ Conditionality:
All aspects of life are the result of actions or conditions. Without a catalyst, an action or moment cannot exist in the same way. Dukkha is the result of conditions- understanding the conditions allows the individual to understand dukkha leading to its end.
My Journal:
Conditions influence all aspects of existence. It is often only in hindsight that the individual can see the conditions that led up to an experience. It is impossible for the individual to see and understand all conditions which make up an experience. For me, a number of conditions led up to my choice to go to the University of Idaho.
They are...
There were many more; however, it created an ultimate experience in which I chose to go to the University of Idaho. If any of these conditions had been removed the result would have likely been very different.
In this way, dukkha is caused through ignorance and delusion.
As ignorance and delusion arise, dukkha arises.
As ignorance and delusion is understood and avoided, so is dukkha.
It is in understanding that an experience has been created over time that we can understand the dukkha which arises from it. This realization allows us to understand that "should haves" and "would haves" are inconsequential and will only lead to dukkha.
I cause dukkha in my life through ignoring the conditions which create events. I form an attachment on one condition and ignore all others that create the moment of existence. I need to work on letting go in order to see the full picture of conditions and recognize the experience as it is.
Inter-dependent Co-Arising states that all conditions rise from other conditions and are dependent upon one another. This idea is extremely difficult for me, western perspectives of linear time make it extremely difficult for me to visualize this co-arising. However, picturing the samsara, the cyclical nature of life and the world, it is easier for me to understand this co-arising. However, is there a certain point that conditions no longer matter in the outcome? Are some choices and experiences too small to count? According to the Curious Case of Benjamin Button, no condition is too small to matter but does this work outside theory?
As I looked for a picture to add to this definition and journal entry, I fixated on my own creation as an individual and "self." What conditions created my understanding of self, as discussed in "anatta," were certain conditions more crucial than others?
To examine this - I reflected on my perfectionistic behavior towards school - What conditions created this habit (skillful or unskillful)?
1. As a child my mother homeschooled me- drove me to work hard during the summer.
2. I grew up in a very neat household - this caused me to continually put things away forming a habit.
3. I was challenged at the age of 12 by a teacher who told me I couldn't accomplish something- my stubbornness made me want to prove her wrong.
4. I have a younger brother with whom I have always competed.
5. I received positive feedback from being a perfectionist.
These conditions helped me to understand the vastness of conditions which are inherent in every moment. With this, I recognized that no condition is too small to be noticed. Similarly, it is impossible for an individual to recognize all conditions- they must simply accept that reality cannot be other than it is. This acceptance is often the most difficult causing craving and grasping.
fundamental process by which our phenomenal experience arises, comes into being, and passes away. Causation is the central, the most fundamental (preeminent) nature of reality.
Pratitya-samutpada
That being, this comes to be; from the arising of that, this arises. That being absent, this is not; from the cessation of that, this ceases.
Samyuta-nikaya, II, 28
Feldman, Jay. "Buddhism, Unit 5." University of Idaho, 2013
My Definition:
- Feb 12, 2013:
Causality/ Conditionality:
All aspects of life are the result of actions or conditions. Without a catalyst, an action or moment cannot exist in the same way. Dukkha is the result of conditions- understanding the conditions allows the individual to understand dukkha leading to its end.
- Feb 15, 2013:
- Feb 22, 2013:
My Journal:
- Feb 12, 2013:
Conditions influence all aspects of existence. It is often only in hindsight that the individual can see the conditions that led up to an experience. It is impossible for the individual to see and understand all conditions which make up an experience. For me, a number of conditions led up to my choice to go to the University of Idaho.
They are...
- Switching two answers during the Pre-SAT test my Junior year.
- A bad experience in high school- creating a desire in me to move away from my home town.
- Visiting the University of Idaho and seeing the Marching Band.
- Doing well in high school which led to the granting of scholarships...
There were many more; however, it created an ultimate experience in which I chose to go to the University of Idaho. If any of these conditions had been removed the result would have likely been very different.
In this way, dukkha is caused through ignorance and delusion.
As ignorance and delusion arise, dukkha arises.
As ignorance and delusion is understood and avoided, so is dukkha.
It is in understanding that an experience has been created over time that we can understand the dukkha which arises from it. This realization allows us to understand that "should haves" and "would haves" are inconsequential and will only lead to dukkha.
- Feb 18, 2013:
I cause dukkha in my life through ignoring the conditions which create events. I form an attachment on one condition and ignore all others that create the moment of existence. I need to work on letting go in order to see the full picture of conditions and recognize the experience as it is.
- Feb 26, 2013:
Inter-dependent Co-Arising states that all conditions rise from other conditions and are dependent upon one another. This idea is extremely difficult for me, western perspectives of linear time make it extremely difficult for me to visualize this co-arising. However, picturing the samsara, the cyclical nature of life and the world, it is easier for me to understand this co-arising. However, is there a certain point that conditions no longer matter in the outcome? Are some choices and experiences too small to count? According to the Curious Case of Benjamin Button, no condition is too small to matter but does this work outside theory?
- Mar 2, 2013:
As I looked for a picture to add to this definition and journal entry, I fixated on my own creation as an individual and "self." What conditions created my understanding of self, as discussed in "anatta," were certain conditions more crucial than others?
To examine this - I reflected on my perfectionistic behavior towards school - What conditions created this habit (skillful or unskillful)?
1. As a child my mother homeschooled me- drove me to work hard during the summer.
2. I grew up in a very neat household - this caused me to continually put things away forming a habit.
3. I was challenged at the age of 12 by a teacher who told me I couldn't accomplish something- my stubbornness made me want to prove her wrong.
4. I have a younger brother with whom I have always competed.
5. I received positive feedback from being a perfectionist.
These conditions helped me to understand the vastness of conditions which are inherent in every moment. With this, I recognized that no condition is too small to be noticed. Similarly, it is impossible for an individual to recognize all conditions- they must simply accept that reality cannot be other than it is. This acceptance is often the most difficult causing craving and grasping.
- March 14, 2013:
According to Sunyata, everything is "emptiness." There are no separate beings, yet everything arises form an "ethos" of conditions that are entirely interconnected and linked to one another. Thus, I am no more "me" than I am "you" or "her." No individual owns their own being or is separate from everyone else. Similar to John Donne's "No man is an island," everything we do or not do influences everyone else around us. Thus, with Sunyata and "emptiness" there are no separate beings- rather we are part of one total being. Thus, conditions are crucial to this being as they constitute what defines the "being" toward wholesomeness or unwholesomeness. "Separation" of individuals by "conditions" is merely a delusion of independence created by the mind.
- March 31, 2013:
Conditions for individuals are inevitable and cannot be avoided. However, reactions toward conditions, create new conditions that determine the habits, skillful or unskillful that influence actions. For example, if I receive a bad grade (as a condition) I can through attention to the moment develop Bodhicitta in order to become a Bodhisattva which will influence how I react to this condition of a bad grade. Similarly through Interdependent co-arising, my actions and decisions to become a Bodhisattva influences all individuals. It is from this influence of all individuals that Mahrayana practitioners develop the practice of Bodhisattva. True followers of the Dharma Path through Buddhism therefore give up their own "awakening" or "enlightenment" in order to help the masses.
- April 8, 2013:
Causality does not necessary determine fate in Buddhism. Because I am conditioned (by Western practice and philosophy or through my family) toward a certain practice or belief, I am not "destined" toward this. I can "change" by being aware of this moment of experience and the conditions which created it. This awareness itself is a condition of both this moment, the previous, and the next moment following. Through awareness of conditions, I can "cause" a different event to occur. For example, by being aware of a moment of existence (for example being angry at my boyfriend because I am angry) I can cause a more wholesome reaction by developing patience and not snapping him. Thereby improving his path toward awakening as well as my own.
- April 25, 2013:
Now approaching the end of school, I am questioning the conditions that the University of Idaho will have on my life as a whole. I know the conditions which led to my acceptance at the University of an education program, but what will the University cause in my life following graduation? Will my experiences here serve as a condition for wholesome habits or unwholesome habits? Will it be both? At the moment, I feel that my experiences in University will have a wholesome effect on my habits and beliefs. Both experiences that caused me dukkha and sukkha have served as conditions to my personality and belief systems. I feel that I have "grown" both toward the uddhist path as well as a student and "individual" as much as I can be one. Although many of my choices have not changed - I am more aware of them and why I have chosen them.
- May 2, 2013:
Today is my best friend's birthday; I have reflected on my relationship with him and realized the conditions that both led to my relationship with him, and how our relationship has influenced my perspective on life. I am amazed at the number of conditions which led to our meeting. For example, both my ex-fiance and his ex-fiance broke up with us on the same day, for the same reason, without us knowing one another. 2 months later, we met at a friend's birthday for the sole reason that I needed a ride and he was "volunteered" by our mutual friend to drive me. Feeling uncomfortable at the dinner, I sat next to him because he seemed the most normal and I was attracted to his hair. Following this meeting, the following semester I continued to run into him after class because we had a common break. Our mutual breakup was discusses causing a friendship that caused me to invite him to a 'Singles day" on February 14th with another group of friends - who all subsequently bailed. That night- after drinking a little too much- he walked me home, and we talked. Without any of these conditions, it is unlikely that I would have the close relationship with my best friend, and boyfriend today. This reminded me of Rascal Flat's song... "Bless the Broken Road."
If Buddhism is like my relationship, I need to be aware of all moments of existence and conditions in order to recognize the path that I am following. Often, you only recognize the path when you come to the end. I want to recognize the path while I am on it.
Compassion: One of the Four Immeasurables
Compassion: sympathetic consciousness of others distress together with a desire to relieve it.
merriam-webster.com
Compassion and wisdom are the two pursuits of an enlightened mind.
Feldman, Jay. "Buddhism, Unit 2" University of Idaho, 2013.
My Definition:
Compassion is the recognition of the pain of another as well as the ACTION of relieving it.
My Journal:
The recognition of pain or suffering of another person is more difficult than the desire to relieve suffering. It is because of this that I believe compassion is coupled with wisdom in the mind of an "awakened" individual. The Buddha, through understanding dukkha, would inherently recognize the suffering and pain of others even when they themselves do not recognize it.
For me, I believe it is a basic human desire to attempt to relieve the suffering of others if possible. For me, ASPCA commercials move me to tears on television and I often cry during movies and television shows because I feel the pain of the characters. However, I feel that the actions of relieving the suffering is both far more important and more difficult. Though I feel compassion for the animals at the ASPCA and recognize their suffering- I only donate a small amount, I tell myself it is difficult to find time to volunteer. With wisdom, I would be able to recognize that this is laziness and a condition in which dukkha arises.
Individuals such as Mother Theresa, Mahatma Gandhi, and Pope John Paul II recognized the suffering of other individuals and suffered themselves because of this recognition. This recognition forced them to pursue paths that would relieve the suffering of others. In this, I come up with a difficulty in dukkha and the ending of dukkha, if the individual constantly recognizes dukkha (suffering) in others and feels it themselves, is it possible to end dukkha?
The state of Bodhisattva is ultimate compassion for all beings. The state of Bodhicitta of the Bodhisattva is ultimate recognition of the suffering of oneself and others through conditions. In this recognition and knowledge of ICA, the Bodhisattva chooses to create "dark karma" in order to avoid reaching awakening and ensuring that he or she continues the process of samsara (including dukkha) in order to help all other individuals to attain enlightenment.
From a Christian standpoint, Jesus Christ is a Bodhisattva with ultimate compassion for all beings in that he descends form heaven and is born into a lesser body and state of being in order to end sin for all individuals. This ultimate "compassion" means that the individual must continue to live in suffering and accept it so that all individuals might reach the same point.
According to Mahayana Buddhism, all individuals must become awakened for any individual to become awakened. However, I am confused at the duality of "Bodhisattvas," such as Buddha or Jesus Christ, that have attained enlightenment without all individuals attaining enlightenment. However, using Zen Buddhism, in which Enlightenment is available at any moment through Dharma Gates (being fully aware of the moment as it occurs) it is possible for multiple individuals to achieve enlightenment one moment and then lose it the subsequent. Thus, while attempting to achieve awakening for all individual, there is a gradual process in which individuals slowly become more and more aware. Thus, compassion slowly becomes more and more common through this process as well.
merriam-webster.com
Compassion and wisdom are the two pursuits of an enlightened mind.
Feldman, Jay. "Buddhism, Unit 2" University of Idaho, 2013.
My Definition:
- Jan 22, 2013:
Compassion is the recognition of the pain of another as well as the ACTION of relieving it.
My Journal:
- Jan 22, 2013:
The recognition of pain or suffering of another person is more difficult than the desire to relieve suffering. It is because of this that I believe compassion is coupled with wisdom in the mind of an "awakened" individual. The Buddha, through understanding dukkha, would inherently recognize the suffering and pain of others even when they themselves do not recognize it.
For me, I believe it is a basic human desire to attempt to relieve the suffering of others if possible. For me, ASPCA commercials move me to tears on television and I often cry during movies and television shows because I feel the pain of the characters. However, I feel that the actions of relieving the suffering is both far more important and more difficult. Though I feel compassion for the animals at the ASPCA and recognize their suffering- I only donate a small amount, I tell myself it is difficult to find time to volunteer. With wisdom, I would be able to recognize that this is laziness and a condition in which dukkha arises.
- Feb 6, 2013:
Individuals such as Mother Theresa, Mahatma Gandhi, and Pope John Paul II recognized the suffering of other individuals and suffered themselves because of this recognition. This recognition forced them to pursue paths that would relieve the suffering of others. In this, I come up with a difficulty in dukkha and the ending of dukkha, if the individual constantly recognizes dukkha (suffering) in others and feels it themselves, is it possible to end dukkha?
- Feb 14, 2013;
- March 14, 2013:
The state of Bodhisattva is ultimate compassion for all beings. The state of Bodhicitta of the Bodhisattva is ultimate recognition of the suffering of oneself and others through conditions. In this recognition and knowledge of ICA, the Bodhisattva chooses to create "dark karma" in order to avoid reaching awakening and ensuring that he or she continues the process of samsara (including dukkha) in order to help all other individuals to attain enlightenment.
From a Christian standpoint, Jesus Christ is a Bodhisattva with ultimate compassion for all beings in that he descends form heaven and is born into a lesser body and state of being in order to end sin for all individuals. This ultimate "compassion" means that the individual must continue to live in suffering and accept it so that all individuals might reach the same point.
- March 31, 2013:
According to Mahayana Buddhism, all individuals must become awakened for any individual to become awakened. However, I am confused at the duality of "Bodhisattvas," such as Buddha or Jesus Christ, that have attained enlightenment without all individuals attaining enlightenment. However, using Zen Buddhism, in which Enlightenment is available at any moment through Dharma Gates (being fully aware of the moment as it occurs) it is possible for multiple individuals to achieve enlightenment one moment and then lose it the subsequent. Thus, while attempting to achieve awakening for all individual, there is a gradual process in which individuals slowly become more and more aware. Thus, compassion slowly becomes more and more common through this process as well.
Craving
Craving:
tanhá:
(lit. 'thirst'):
'craving', is the chief root of suffering, and of the ever-continuing cycle of
rebirths. "What, o monks, is the origin of suffering? It is that craving
which gives rise to ever-fresh rebirth and, bound up with pleasure and lust,
now here, now there, finds ever fresh delight. It is the sensual craving
(káma-tanhá), the craving for existence (bhava-tanhá), the craving
for non-existence (vibhava-tanhá)'' (D. 22). T. is the 8th link
in the formula of the dependent origination (paticcasamuppáda, q.v.).
Cf. sacca.
Corresponding to the 6 sense-objects, there are 6 kinds of craving craving for visible objects, for sounds, odours, tastes, bodily impressions, mental impressions (rúpa-, sadda-, gandha-, rasa-, photthabba-, dhamma-tanhá). (M. 9; D. 15)
Urbandharma.org
My Definition:
Craving is a desire that arises in conditions in response to something that the individual does not perceive as present. Craving can be wholesome (leads to the creation of skillful habits) or unwholesome (causes dukkha). Craving is one the conditions which cause the continuation of death and rebirth in the Samsara. Craving is one of the conditions that will often lead to dukkha.
Craving leads to grasping and attachment as the individual works to avoid dharma.
My Journal:
Craving causes dukkha through unwholesome desire - wanting something that you do not have and creating unfulfilled expectations. Craving is part of "telling stories" to ourselves the creation of unfulfilled expectations. Craving often inspires us to act on a desire without consideration for the conditions or outcomes from the act causing the formation of unhealthy habits. Craving is the foremost condition which leads to dukkha.
For example, stress leads me to desire chocolate and other fatty foods. I crave these "bad" foods in immoderate amounts in order to create a sense of comfort. However, fulfilling this craving is unwholesome in that I do not consider the conditions which created my stress and my desire. Rather, by fulfilling this craving (eating a whole pint of ben and jerry's) I create dukkha in my life by not doing the homework which I am stressing over. Also, while eating the ice cream I consume a large number of calories creating excess dukkha separate from the stress of homework, this causes more dukkha as I stress over my weight.
Stress --> desire for comfort --> desire for "bad" food --> craving for cookies --> more stress from not doing work and extra calories --> dukkha
Craving can be skillful in that when recognized it serves as a conduit for humans to recognize conditions which lead to dukkha. In the Les Miserables song "I dreamed a dream" performed by Anne Hathaway (see below). Fantine recognizes her desire for more in life, specifically for her daughter Cosette. Her craving for "love" and affection causes her to skillfully recognize the conditions which caused her pain and suffering (her decision to sleep with a man becoming pregnant). Fantine recognizes the percurser for her dukkha and the reality she is currently in. However, Fantine's craving for a better life leads her to form an attachment on the memory of her past life making her current situation more acute.
Corresponding to the 6 sense-objects, there are 6 kinds of craving craving for visible objects, for sounds, odours, tastes, bodily impressions, mental impressions (rúpa-, sadda-, gandha-, rasa-, photthabba-, dhamma-tanhá). (M. 9; D. 15)
Urbandharma.org
My Definition:
Craving is a desire that arises in conditions in response to something that the individual does not perceive as present. Craving can be wholesome (leads to the creation of skillful habits) or unwholesome (causes dukkha). Craving is one the conditions which cause the continuation of death and rebirth in the Samsara. Craving is one of the conditions that will often lead to dukkha.
Craving leads to grasping and attachment as the individual works to avoid dharma.
My Journal:
- Feb 5, 2013:
Craving causes dukkha through unwholesome desire - wanting something that you do not have and creating unfulfilled expectations. Craving is part of "telling stories" to ourselves the creation of unfulfilled expectations. Craving often inspires us to act on a desire without consideration for the conditions or outcomes from the act causing the formation of unhealthy habits. Craving is the foremost condition which leads to dukkha.
For example, stress leads me to desire chocolate and other fatty foods. I crave these "bad" foods in immoderate amounts in order to create a sense of comfort. However, fulfilling this craving is unwholesome in that I do not consider the conditions which created my stress and my desire. Rather, by fulfilling this craving (eating a whole pint of ben and jerry's) I create dukkha in my life by not doing the homework which I am stressing over. Also, while eating the ice cream I consume a large number of calories creating excess dukkha separate from the stress of homework, this causes more dukkha as I stress over my weight.
Stress --> desire for comfort --> desire for "bad" food --> craving for cookies --> more stress from not doing work and extra calories --> dukkha
- Feb 16, 2013:
Craving can be skillful in that when recognized it serves as a conduit for humans to recognize conditions which lead to dukkha. In the Les Miserables song "I dreamed a dream" performed by Anne Hathaway (see below). Fantine recognizes her desire for more in life, specifically for her daughter Cosette. Her craving for "love" and affection causes her to skillfully recognize the conditions which caused her pain and suffering (her decision to sleep with a man becoming pregnant). Fantine recognizes the percurser for her dukkha and the reality she is currently in. However, Fantine's craving for a better life leads her to form an attachment on the memory of her past life making her current situation more acute.
- March 8, 2013:
In Buddhism, craving is merely a condition of existence. Because craving is a condition it is temporary, subject to anicca. It is necessary to realize craving as merely a condition of existence in order to understand it's worth in human life. Rather than attempting to either grasp onto cravings, such as the craving to be loved leading to a string of "serial boyfriends," individuals need to accept that they are having cravings and attempt to "live in the moment." If the person pays attention to the moment as it occurs, it is likely that they will not be as consumed by the craving and allow it to pass- thereby developing skillful habits such as patience.
- March 24, 2013:
Recently, I have been struggling with non-physical cravings in my life as graduation gets closer. In exciting or special periods in life, such as graduation, anicca is often more present and obvious to the Buddhist practitioner. However, during these periods individuals are also more aware of expectations that they or society has- a series of delusions that we feel need to be realized or our lives do not have meaning (according to Sunyata- everything is emptiness, so life doesn't necessarily have meaning anyway but this is beyond the point). With graduation looming, (merely 1.5 months away) and my decision to leave for study abroad complete, I have realized that I am craving a stronger connection with my boyfriend before I leave. Rather than merely trusting that we will be able to keep contact and have a long distance relationship- I want insurance, I want to get engaged. However, I merely need to be present in the moment and realize that this craving is just the fulfilling of a delusion. While it may be nice, any security it guarantees me is merely a "cool story" that I have created.
- April 9, 2013:
Craving is the source of dukkha; it is inherently unhealthy habit that facilitates the creation of delusions and "cool stories." However, in English language- craving is defined as a "strong desire," it's opposite is "indifference." Indifference is often difficult for individuals to realize in their life due to it's negative connotations n relation to relationships in between people. "Indifferent" in American culture is often used to refer to the annoy individual who refuses to help make a decision - the "I don't care person." However in Buddhism, indifference demonstrates an awareness of the conditions and their anicca leading to healthy habits of letting go and an understanding of what is important. Thus, craving is the opposite- craving takes our mind away from the current moment and elevates un important occurrences or events - such as a craving for a relationship or success. Often individuals have no control over these cravings and they are merely conditions which come about due to others- we often only have a small control over them. http://thesaurus.com/browse/craving
- April 25, 2013:
It seems to me that making individuals aware of craving and the need to remove it from their lives is crucial to Engaged Buddhism. In Engaged Buddhism, individuals attempt to create institutions and organizations that benefit other beings and help them toward awakening and the understanding and ending of dukkha. In our society craving, for material or immaterial goods, is "king." We want the new shoes, the best relationship, the best job, etc... that items we crave are often beyond our abilities and cause us dukkha due to the "cool stories" we build up around them. I believe that through engaged Buddhism we would be able to create institutions that deny the "cool stories" we tell ourselves and facilitate helping others- for example, in after school programs (such as daycare) children could be encouraged to work picking up trash and helping the community rather than merely watching tv or playing sports. This would create healthy habits from a young age that denies cravings.