An introduction to buddhism
An introduction to buddhism : teachings on the four noble truths, the eight verses on training the mind, and the lamp fo the path to enlightenment
by The Dalai Lama
translated by Thupten Jinpa
2004, 2003, 2018
pp.69-70
Buddhists accept this third class of “extremely obscured” phenomena on the basis of the scriptural authority of the Buddha. However, our acceptance of that authority is not a simplistic one. We don't just say, “Oh, the Buddha was a very holy person and since he said this I believe it to be true”. There are certain underlying principles involved in the Buddhist acceptance of scripture-based authority. One of these is the principle of the four reliances, which is generally stated as follows:
Rely on the teaching, not on the person;
Rely on the meaning, not on the word;
Rely on the definitive meaning, not on the provisional;
Rely on your wisdom mind, not on your ordinary mind.
pp.90-92
pp.92-93
p.90
We should not commit the error of thinking that there is some kind of universal emptiness, which is the ultimate nature of everything, is independent of everything, and yet exists out there in some plane in and of itself.
p.90
Emptiness can only be understood in relation to things and events, including sentient beings.
p.91
In essence, Nagarjun is saying that we arrive at an understanding of emptiness in relation to the very things and events that have a direct bearing on our experiences of suffering and happiness.
p.91
As I mentioned earlier, many texts on emptiness state that the understanding of dependent origination is the most powerful means of arriving at the knowledge of emptiness.
When, as a result of engaging in deep meditation on emptiness, we fail to find the intrinsic reality of the object of our focus, we do not conclude from this that the object in question does not exist at all.
Instead, we deduce that since our critical analysis has failed to find the true, independent existence of the object, its existence or reality must be understood only as dependent origination.
Therefore, a genuine understanding of emptiness must really take place.
The moment we reflect upon our understanding of the emptiness of inherent existence, that very understanding will indicate that things exist.
It is almost as if when we hear the word “emptiness” we should instantly recognise its implication, which is that of existing by means of dependent origination.
([ existing by means of dependent origination ])
A genuine understanding of emptiness, therefore, is said to be that in which one understands emptiness in terms of dependent origination.
p.92
Nagarjuna's response is to state that by “emptiness” we do not mean a mere nothingness; rather, by “emptiness” we mean dependent origination.
([ nearly all things exist by means of dependent origination ])
An introduction to buddhism : teachings on the four noble truths, the eight verses on training the mind, and the lamp fo the path to enlightenment
by The Dalai Lama
translated by Thupten Jinpa
2004, 2003, 2018
pp.69-70
Buddhists accept this third class of “extremely obscured” phenomena on the basis of the scriptural authority of the Buddha. However, our acceptance of that authority is not a simplistic one. We don't just say, “Oh, the Buddha was a very holy person and since he said this I believe it to be true”. There are certain underlying principles involved in the Buddhist acceptance of scripture-based authority. One of these is the principle of the four reliances, which is generally stated as follows:
Rely on the teaching, not on the person;
Rely on the meaning, not on the word;
Rely on the definitive meaning, not on the provisional;
Rely on your wisdom mind, not on your ordinary mind.
pp.90-92
pp.92-93
p.90
We should not commit the error of thinking that there is some kind of universal emptiness, which is the ultimate nature of everything, is independent of everything, and yet exists out there in some plane in and of itself.
p.90
Emptiness can only be understood in relation to things and events, including sentient beings.
p.91
In essence, Nagarjun is saying that we arrive at an understanding of emptiness in relation to the very things and events that have a direct bearing on our experiences of suffering and happiness.
p.91
As I mentioned earlier, many texts on emptiness state that the understanding of dependent origination is the most powerful means of arriving at the knowledge of emptiness.
When, as a result of engaging in deep meditation on emptiness, we fail to find the intrinsic reality of the object of our focus, we do not conclude from this that the object in question does not exist at all.
Instead, we deduce that since our critical analysis has failed to find the true, independent existence of the object, its existence or reality must be understood only as dependent origination.
Therefore, a genuine understanding of emptiness must really take place.
The moment we reflect upon our understanding of the emptiness of inherent existence, that very understanding will indicate that things exist.
It is almost as if when we hear the word “emptiness” we should instantly recognise its implication, which is that of existing by means of dependent origination.
([ existing by means of dependent origination ])
A genuine understanding of emptiness, therefore, is said to be that in which one understands emptiness in terms of dependent origination.
p.92
Nagarjuna's response is to state that by “emptiness” we do not mean a mere nothingness; rather, by “emptiness” we mean dependent origination.
([ nearly all things exist by means of dependent origination ])
([ everything exists because of a prior cause ])
([ therefore, their existence is without independent origination ])
([ “emptiness” of independent origination. ])
([ devoid of independent origination. ])
([ lacking of independent origination. ])
([ dependent, co-dependent, independent, inter dependent ])
In this way Nagarjuna's teaching on emptiness transcends the extremes of absolutism and nihilism. By rejecting intrinsic, independent existence his view transcends absolutism; and by stating that things and events do exist, albeit as dependent originations, he transcends the extreme of nihilism.
This transcendence of the two extremes of absolutism and nihilism represents the truth Middle Way.
“”─“”‘’•─“”
pp.92-93
At this point it may be helpful to reflect a little on the different levels of meaning in the principle of dependent origination. On one level dependent origination refers to the nature of things and events as understood in term of their dependence upon causes and conditions.
On another level this dependence can be understood more in terms of mutual dependence. For example, there is a mutuality of concepts between, say, long and short, in which something is posited as “long” in relation to something else that is “short”. Similarly, things and events have both parts and a whole; the whole is constituted of the parts, and the parts are posited in relation to the whole.
principle of dependent origination.
- dependence upon causes and conditions.
- mutual dependence.
- mutuality of concepts
- long and short: “long” exist in relation to that which is “short”.
- the whole is made up of the parts
- parts exist in relation to the whole.
- designations, appellations [1. a descriptive name or title: ...; 2. the act of naming.], labels, and so on.
- a label or a name
- these three levels of meaning in the principle of dependent origination pervade the entire spectrum of reality.
p.93
On another level still, the principle of dependent origination relates to the subject, which is the conceptual mind that creates designations, appellations, labels, and so on. As we have briefly discussed before, when we give something a label or a name we generally tend to assume that the labelled object has some kind of true, independent existence. Yet when we search for the true existence or esssence of the thing in question, we always fail to find it.
Our conclusion, therefore, is that while things do exist on the conventional level, they do not possess ultimate, objective reality.
Rather, their existence can only be posited as a mere appellation, designation, or label. According to Nagarjuna, these three levels of meaning in the principle of dependent origination pervade the entire spectrum of reality.
An introduction to buddhism : teachings on the four noble truths, the eight verses on training the mind, and the lamp fo the path to enlightenment
The Dalai Lama
translated by Thupten Jinpa
2004, 2003, 2018
____________________________________
([ therefore, their existence is without independent origination ])
([ “emptiness” of independent origination. ])
([ devoid of independent origination. ])
([ lacking of independent origination. ])
([ dependent, co-dependent, independent, inter dependent ])
In this way Nagarjuna's teaching on emptiness transcends the extremes of absolutism and nihilism. By rejecting intrinsic, independent existence his view transcends absolutism; and by stating that things and events do exist, albeit as dependent originations, he transcends the extreme of nihilism.
This transcendence of the two extremes of absolutism and nihilism represents the truth Middle Way.
“”─“”‘’•─“”
pp.92-93
At this point it may be helpful to reflect a little on the different levels of meaning in the principle of dependent origination. On one level dependent origination refers to the nature of things and events as understood in term of their dependence upon causes and conditions.
On another level this dependence can be understood more in terms of mutual dependence. For example, there is a mutuality of concepts between, say, long and short, in which something is posited as “long” in relation to something else that is “short”. Similarly, things and events have both parts and a whole; the whole is constituted of the parts, and the parts are posited in relation to the whole.
principle of dependent origination.
- dependence upon causes and conditions.
- mutual dependence.
- mutuality of concepts
- long and short: “long” exist in relation to that which is “short”.
- the whole is made up of the parts
- parts exist in relation to the whole.
- designations, appellations [1. a descriptive name or title: ...; 2. the act of naming.], labels, and so on.
- a label or a name
- these three levels of meaning in the principle of dependent origination pervade the entire spectrum of reality.
p.93
On another level still, the principle of dependent origination relates to the subject, which is the conceptual mind that creates designations, appellations, labels, and so on. As we have briefly discussed before, when we give something a label or a name we generally tend to assume that the labelled object has some kind of true, independent existence. Yet when we search for the true existence or esssence of the thing in question, we always fail to find it.
Our conclusion, therefore, is that while things do exist on the conventional level, they do not possess ultimate, objective reality.
Rather, their existence can only be posited as a mere appellation, designation, or label. According to Nagarjuna, these three levels of meaning in the principle of dependent origination pervade the entire spectrum of reality.
An introduction to buddhism : teachings on the four noble truths, the eight verses on training the mind, and the lamp fo the path to enlightenment
The Dalai Lama
translated by Thupten Jinpa
2004, 2003, 2018
____________________________________
do not believe me when I said I attain it
instead use whatever method I teach, from what I have attain, and if you find them helpful and liberating, then you can come to believe in what I am saying
don't believe
don't just believe in me because I claim I am a Buddha,
never follow people who set themselves up as authority, including me
you can not realize this yourself by folowing him, in some dependence way,
as an authority, believing in that
In order to discover it, you have to understand it, you have to experience it, that's the methodology
source:
Robert A. F. Thurman
Buddhism, DVD, 1999
Tibet House, New York
____________________________________
“dependent origination”
“causal interdependence.”
[Pratītyasamutpāda][all things is dependence upon other things]
everything exists because of a prior cause.
Everything effects everything else. We are part of this system.
this process of dependent origination—causal relationships effected by everything that happens around us
Things don’t just happen. There is a combination of causes and conditions that is necessary for things to happen. This is really important in terms of our inner experience. It is not unusual to have the experience of ending up somewhere, and not knowing how we got there. And feeling quite powerless because of the confusion present in that situation. Understanding how things come together, how they interact, actually removes that sense of powerlessness or that sense of being a victim of life or helplessness. Because if we understand how things come together, we can also begin to understand the way out, how to find another way of being, and realize that life is not random chaos.
The basic principle is that all things (dharmas, phenomena, principles) arise in dependence upon other things.
____________________________________
instead use whatever method I teach, from what I have attain, and if you find them helpful and liberating, then you can come to believe in what I am saying
don't believe
don't just believe in me because I claim I am a Buddha,
never follow people who set themselves up as authority, including me
you can not realize this yourself by folowing him, in some dependence way,
as an authority, believing in that
In order to discover it, you have to understand it, you have to experience it, that's the methodology
source:
Robert A. F. Thurman
Buddhism, DVD, 1999
Tibet House, New York
____________________________________
“dependent origination”
“causal interdependence.”
[Pratītyasamutpāda][all things is dependence upon other things]
everything exists because of a prior cause.
Everything effects everything else. We are part of this system.
this process of dependent origination—causal relationships effected by everything that happens around us
Things don’t just happen. There is a combination of causes and conditions that is necessary for things to happen. This is really important in terms of our inner experience. It is not unusual to have the experience of ending up somewhere, and not knowing how we got there. And feeling quite powerless because of the confusion present in that situation. Understanding how things come together, how they interact, actually removes that sense of powerlessness or that sense of being a victim of life or helplessness. Because if we understand how things come together, we can also begin to understand the way out, how to find another way of being, and realize that life is not random chaos.
The basic principle is that all things (dharmas, phenomena, principles) arise in dependence upon other things.
____________________________________
The basic principle is that all things (dharmas, phenomena, principles) arise in dependence upon other things.
https://en.wikipedia.org/wiki/Prat%C4%ABtyasamutp%C4%81da
Pratītyasamutpāda (Sanskrit: 𑀧𑁆𑀭𑀢𑀻𑀢𑁆𑀬𑀲𑀫𑀼𑀢𑁆𑀧𑀸𑀤, Pāli: paṭiccasamuppāda), commonly translated as dependent origination
The basic principle is that all things (dharmas, phenomena, principles) arise in dependence upon other things.
phenomena: a fact or situation that is observed to exist or happen, especially one whose cause or explanation is in question.
dharmas
([ for this talk, dharma will mean the Teaching that should get you to stay on the path to your goal (destination) if you do your meditative practice and study with skill, patient (with yourself), love, kindness, and compassion; first with self, then with others, co-dependent self and others, and finally with that which is both beyond self and beyond others; you should not follow any practice and/or teaching, without putting them through your common sense test (and NLP well-formed outcome test); ...])
https://en.wikipedia.org/wiki/Dharma
It has multiple meanings in Hinduism, Buddhism, Sikhism and Jainism.[8]
The root of the word dharma is "dhri", which means "to support, hold, or bear". It is the thing that regulates the course of change by not participating in change, but that principle which remains constant.[30]
numerous definitions of the word dharma, such as that which is established or firm, steadfast decree, statute, law, practice, custom, duty, right, justice, virtue, morality, ethics, religion, religious merit, good works, nature, character, quality, property. Yet, each of these definitions is incomplete, while the combination of these translations does not convey the total sense of the word. In common parlance, dharma means "right way of living" and "path of rightness".[30]
principle: a fundamental truth or proposition that serves as the foundation for a system of belief or behavior or for a chain of reasoning.
dependent origination is the basic principle of conditionality which is at play in all conditioned phenomena.
This principle is invariable and stable,
this natural law [Pratītyasamutpāda][all things is dependence upon other things] of this/that conditionality is independent of being discovered by a Buddha (a "Tathāgata"),
dependent origination was one of the two principles which were
"profound (gambhira), difficult to see, difficult to understand, peaceful, sublime, beyond the scope of mere reasoning (atakkāvacara), subtle."
everything exists because of a prior cause.
https://www.buddhistinquiry.org/article/dependent-origination/
translated as “dependent origination” or “co-dependent origination” or “causal interdependence.”
What the paṭicca-samuppāda actually describes is a vision of life or an understanding in which we see the way everything is interconnected—that there is nothing separate, nothing standing alone. Everything effects everything else. We are part of this system. We are part of this process of dependent origination—causal relationships effected by everything that happens around us and, in turn, effecting the kind of world that we all live in inwardly and outwardly.
It is also important to understand that freedom is not found separate from this process.
And part of that process of understanding what it means to be free depends on understanding inter-connectedness,
Things don’t just happen. There is a combination of causes and conditions that is necessary for things to happen. This is really important in terms of our inner experience. It is not unusual to have the experience of ending up somewhere, and not knowing how we got there. And feeling quite powerless because of the confusion present in that situation. Understanding how things come together, how they interact, actually removes that sense of powerlessness or that sense of being a victim of life or helplessness. Because if we understand how things come together, we can also begin to understand the way out, how to find another way of being, and realize that life is not random chaos.
causes and conditions
https://en.wikipedia.org/wiki/Prat%C4%ABtyasamutp%C4%81da
Pratītyasamutpāda (Sanskrit: 𑀧𑁆𑀭𑀢𑀻𑀢𑁆𑀬𑀲𑀫𑀼𑀢𑁆𑀧𑀸𑀤, Pāli: paṭiccasamuppāda), commonly translated as dependent origination
The basic principle is that all things (dharmas, phenomena, principles) arise in dependence upon other things.
phenomena: a fact or situation that is observed to exist or happen, especially one whose cause or explanation is in question.
dharmas
([ for this talk, dharma will mean the Teaching that should get you to stay on the path to your goal (destination) if you do your meditative practice and study with skill, patient (with yourself), love, kindness, and compassion; first with self, then with others, co-dependent self and others, and finally with that which is both beyond self and beyond others; you should not follow any practice and/or teaching, without putting them through your common sense test (and NLP well-formed outcome test); ...])
https://en.wikipedia.org/wiki/Dharma
It has multiple meanings in Hinduism, Buddhism, Sikhism and Jainism.[8]
The root of the word dharma is "dhri", which means "to support, hold, or bear". It is the thing that regulates the course of change by not participating in change, but that principle which remains constant.[30]
numerous definitions of the word dharma, such as that which is established or firm, steadfast decree, statute, law, practice, custom, duty, right, justice, virtue, morality, ethics, religion, religious merit, good works, nature, character, quality, property. Yet, each of these definitions is incomplete, while the combination of these translations does not convey the total sense of the word. In common parlance, dharma means "right way of living" and "path of rightness".[30]
principle: a fundamental truth or proposition that serves as the foundation for a system of belief or behavior or for a chain of reasoning.
dependent origination is the basic principle of conditionality which is at play in all conditioned phenomena.
This principle is invariable and stable,
this natural law [Pratītyasamutpāda][all things is dependence upon other things] of this/that conditionality is independent of being discovered by a Buddha (a "Tathāgata"),
dependent origination was one of the two principles which were
"profound (gambhira), difficult to see, difficult to understand, peaceful, sublime, beyond the scope of mere reasoning (atakkāvacara), subtle."
everything exists because of a prior cause.
https://www.buddhistinquiry.org/article/dependent-origination/
translated as “dependent origination” or “co-dependent origination” or “causal interdependence.”
What the paṭicca-samuppāda actually describes is a vision of life or an understanding in which we see the way everything is interconnected—that there is nothing separate, nothing standing alone. Everything effects everything else. We are part of this system. We are part of this process of dependent origination—causal relationships effected by everything that happens around us and, in turn, effecting the kind of world that we all live in inwardly and outwardly.
It is also important to understand that freedom is not found separate from this process.
And part of that process of understanding what it means to be free depends on understanding inter-connectedness,
Things don’t just happen. There is a combination of causes and conditions that is necessary for things to happen. This is really important in terms of our inner experience. It is not unusual to have the experience of ending up somewhere, and not knowing how we got there. And feeling quite powerless because of the confusion present in that situation. Understanding how things come together, how they interact, actually removes that sense of powerlessness or that sense of being a victim of life or helplessness. Because if we understand how things come together, we can also begin to understand the way out, how to find another way of being, and realize that life is not random chaos.
causes and conditions
https://predictforetellforecastreadingroom.blogspot.com/2022/04/principle-of-dependent-origination.html
____________________________________
____________________________________
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