A Translation and Exposition of the Upanisa Sutta. Tucked away in the Samyutta Nikaya among the . Its great significance derives from the striking juxtaposition it makes of two applications of . The first application is the usual one, setting forth the causal sequence responsible for the origination of samsaric suffering. Apart from a slight change it is identical with the twelve- factored formulation recurring throughout the Pali canon. The change — the substitution of . This application, occurring only sporadically in the Pali canon, allows the same principle of conditionality to structure the path leading to deliverance from suffering. It begins with faith, emerging out of the suffering with which the first series ended, and continues through to the retrospective knowledge of liberation, which confirms the destruction of the binding defilements. By linking the two series into a single sequence, the sutta reveals the entire course of man's faring in the world as well as his treading of the path to its transcendence. It shows, moreover, that these two dimensions of human experience, the mundane and the transcendental, the dimensions of world involvement and world disengagement, are both governed by a single structural principle, that of dependent arising. Recognizing this broader range of the principle, the Nettipakarana, a Pali exegetical treatise, has called the second application . Perhaps the reason for this is that, its line of approach being peculiar to itself and a few related texts scattered through the Canon, it has been overshadowed by the many other suttas giving the more usual presentation of doctrine. But whatever the explanation be, the need has remained for a fuller exploration of the sutta's meaning and implications. We have sought to remedy this deficiency with the following work offering an English translation of the Upanisa Sutta and an exposition of its message. The exposition sets out to explore the second, . Since full accounts of the . A similar project has been undertaken by Bhikshu Sangharakshita in his book The Three Jewels (London, 1. Bibliography Works Cited. Affolter, J., 2007, “Human Nature as God's Purpose”, Religious Studies, 43: 443–55. Alexis., A., 2011, The Meaning of Life. Sandalo is a shared / unisex perfume by Lorenzo Villoresi. The scent was launched in 1995 and the fragrance was created by perfumer Lorenzo Villoresi. Eight Arguments in Favor of Eating Meat and Objections Thereto. Most of the following eight arguments came from a Contemporary Moral Issues class that. The first male fragrance by Jean Paul Gaultier. The bottle is in the shape of a male torso and packaged in what looks like a baked bean tin. The bath products are. Find great deals on eBay for captive bead ring captive bead ring 16g. Shop with confidence. However, since this work draws largely from Mahayanist sources to explain the stages in the series, the need has remained for a treatment which elucidates the series entirely from the standpoint of the Theravada tradition, within which the sutta is originally found. References to the Samyutta Nikaya (SN) refer to the number of the chapter followed by the number of the sutta within that chapter. References to the Anguttara Nikaya (AN) refer to nipata (numerical division) followed by the number of the sutta within that nipata. While staying at Savatthi the Exalted One said. Knowing what, seeing what does the destruction of the cankers occur? And what is the supporting condition for the knowledge of destruction? And what is the supporting condition for emancipation? And what is the supporting condition for dispassion? And what is the supporting condition for disenchantment? And what is the supporting condition for the knowledge and vision of things as they really are? And what is the supporting condition for concentration? And what is the supporting condition for happiness? And what is the supporting condition for tranquillity? And what is the supporting condition for rapture? And what is the supporting condition for joy? And what is the supporting condition for faith? And what is the supporting condition for suffering? And what is the supporting condition for kamma formations? As the frame behind the four noble truths, the key to the perspective of the middle way, and the conduit to the realization of selflessness, it is the unifying theme running through the teaching's multifarious expressions, binding them together as diversified formulations of a single coherent vision. The earliest suttas equate dependent arising with the unique discovery of the Buddha's enlightenment, so profound and difficult to grasp that he at first hesitated to announce it to the world. A simple exposition of the principle sparks off the liberating wisdom in the minds of his foremost disciples, while skill in explaining its workings is made a qualification of an adroit expounder of the Dhamma. So crucial is this principle to the body of the Buddha's doctrine that an insight into dependent arising is held to be sufficient to yield an understanding of the entire teaching. In the words of the Buddha: . It appears both as an abstract statement of universal law and as the particular application of that law to the specific problem which is the doctrine's focal concern, namely, the problem of suffering. In its abstract form the principle of dependent arising is equivalent to the law of the conditioned genesis of phenomena. It expresses the invariable concomitance between the arising and ceasing of any given phenomenon and the functional efficacy of its originative conditions. Its phrasing, as terse as any formulation of modern logic, recurs in the ancient texts thus: . This not being, that does not exist; through the ceasing of this that ceases. It begins with ignorance, the primary root of the series though not a first cause, conditioning the arising of ethically determinate volitions, which in turn condition the arising of consciousness, and so on through the salient occasions of sentient becoming down to their conclusion in old age and death. With ignorance as condition, the kamma formations; with kamma formations as condition consciousness; with consciousness as condition, mentality- materiality; with mentality- materiality as condition the sixfold sense base; with the sixfold sense base as condition, contact; with contact as condition, feeling; with feeling as condition, craving; with craving as condition, clinging; with clinging as condition, existence; with existence as condition, birth; with birth as condition, aging- and- death, sorrow, lamentation, pain, grief, and despair arise. Such is the origination of this entire mass of suffering. It shows how, when ignorance ceases, all the following conditions successively cease, down to the cessation of the . So much has this been the case that the two have tended to be blankly identified with each other, dependent arising being equated simply with the twelvefold series and the twelvefold series being regarded as an exhaustive treatment of dependent arising. This exclusiveness of emphasis doubtlessly poses a certain danger of rigidity; but even despite this danger it is not without its justification. For the aim of the Buddha's teaching is not abstract and theoretical, but concrete and soteriological. Its goal is liberation from suffering, understood in its deepest sense as the unsatisfactoriness of sentient existence indefinitely repeated in the wheel of becoming, the cycle of births and deaths, called samsara. The twelve- term nexus contributes to this liberative thrust by bringing the principle of dependent arising to bear directly on the condition which it is the doctrine's over- riding concern to ameliorate. If suffering is produced by causes, these causes and the way they can be stopped must be uncovered and exposed. The twelvefold application accomplishes precisely this. In its positive or direct aspect (anuloma) it makes known the causal chain behind suffering, demonstrating how the round of existence arises and turns through the impulsions of craving, clinging, and karma, working freely behind the shielding screen of ignorance. In its negative or reverse side (patiloma) it reveals the way to the cessation of suffering, showing that when ignorance is eliminated by the rise of true knowledge all the factors dependent on ignorance likewise draw to a close. However, as a consequence of this constriction of attention, sight has tended to be lost of the broader range of exemplifications the principle of dependent arising might have, even within the limits of the soteriological direction of the teaching. Dependent arising cannot be reduced to any single one of its applications. Any application is only a pedagogical device framed from the standpoint of the teaching's practical orientation. Above and beyond its specific instances, dependent arising remains an expression of the invariable structural relatedness of phenomena. It is a principle to which all phenomena conform by the very nature of their being, the principle that whatever comes into existence does so in dependence on conditions. From the perspective this teaching affords, things are seen to arise, not from some intrinsic nature of their own, from necessity, chance or accident, but from their causal correlations with other things to which they are connected as part of the fixed order obtaining between phenomena. Each transient entity, emerging into the present out of the stream of events bearing down from the past, absorbs into itself the causal influx of the past, to which it must be responsive. During its phase of presence it exercises its own distinctive function with the support of its conditions, expressing thereby its own immediacy of being. And then, with the completion of its actuality, it is swept away by the universal impermanence to become itself a condition determinant of the future. When this law of inter- connected becoming, of conditionality and relatedness, is extracted from its usual exemplifications and explored for further doctrinal bearings, it can be found to have other ramifications equally relevant to the realization of the teaching's fundamental aim. One particular exemplification of dependent arising,; found with minor variations in a number of suttas, shows the basic principle to serve as the scaffolding for the course of spiritual development issuing in final emancipation. To be sure, the application of dependent arising to the achievement of deliverance is already covered from one angle by the reverse or cessation side of the twelvefold formula, according to which the cessation of ignorance sets off a series of cessations culminating in the cessation of suffering.
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