“This being so, that is; from the arising of this, that arises, that is to say: because of ignorance there are volitional processes, because of volitional processes: consciousness, because of consciousness: mind and body, because of mind and body: the six sense spheres, because of the six sense spheres: contact, because of contact: feeling, because of feeling: craving, because of craving: attachment, because of attachment: continuation, because of continuation: birth, because of birth: old age, death, grief, lamentation, pain, sorrow, and despair all arise, and so there is an origination of this whole mass of suffering.” - Udana 1.1
Dependent Arising
From the actions (karmic formations) driven by ignorance in the past, consciousness—the seed for the present—arises. Through this consciousness, the sequence of name-and-form, the six sense bases, contact, and feeling unfolds. Reacting impulsively to these feelings, the process continues through craving, clinging, and becoming. This eightfold sequence—from consciousness to becoming—analyzes how past causes lead to present results, while simultaneously generating new causes that will bring about future consequences. Ignorance and karmic formations represent the causes that were repeatedly enacted in the past, while birth, aging, and death represent the recurring future outcomes that arise from the causes established in one's present life.
The Law of Dependent Origination
1. Ignorance (avidya, 無明, 가치관): The root cause of suffering, leading to the cycle of rebirth. Avidya is a Sanskrit word meaning "ignorance" or "spiritual delusion". It is not merely a lack of information, but a fundamental misunderstanding or misperception of the true nature of reality.
2. Volitional activities (sankhara, 行, intention, 의도): Actions and intentions arising from ignorance. Sankhara (Pali; samskara in Sanskrit) is a foundational concept in Buddhist philosophy translating to "mental formations," "volitional constructs," or "conditioned things." It broadly describes the forces and habits that shape our thoughts, as well as everything in the universe that is created by and dependent on a preceding cause, which is ignorance (avidya, 無) in this case.
3. Consciousness (vijnana, 분별, 識): The mind that perceives and experiences. Vijñāna (or vinnana in Pali) is a Sanskrit term primarily translated as "consciousness," "awareness," or "discriminate knowing". It plays a foundational role in Eastern philosophy and psychology, encompassing how we perceive and interact with the world around us.
4. Name and Form (namarupa, 名色, 개념): The body and mind, arising from consciousness. Namarupa) is a core concept in Buddhism—that translates to "mind-and-matter" or "name-and-form". It represents the inseparable mental-physical unity that makes up an individual's identity, where nama refers to the mental components and rupa refers to the physical form.
5. Six Sense Bases (sadayatana, 六入, 감각기관): The six senses (sight, sound, smell, taste, touch, mind). Sadayatana (or salayatana in Pali) is a core Buddhist concept translating to the "six sense bases". It comprises the five physical sense organs—eye, ear, nose, tongue, and skin—along with the mind (intellect), and their corresponding objects (sights, sounds, odors, tastes, tangibles, and thoughts).
6. Contact (sparsa, 觸, 접촉): The interaction between the senses and the external world. Sparsa" (or Sparśa) is a Sanskrit word meaning "touch" or "contact."
7. Feeling (vedana, 受, 느낌): The experience of pleasant, unpleasant, or neutral sensations. Vedana is a Sanskrit and Pāli word translating to "sensation" or "feeling". It most commonly refers to the inherent tone of all experiences, existing on a spectrum of pleasant, unpleasant, or neutral. It is a foundational concept in Buddhist philosophy.
8. Craving (tanha, 愛, 갈애): Attachment and desire arising from feeling. Tanha translates to "craving" or "thirst". It is a restless longing that drives attachment, acting as the root cause of suffering.
9. Clinging (upadana, 取, 취, 집착): Holding onto things, thoughts, and experiences.Upādāna is a Sanskrit and Pāli word translated as "clinging," "grasping," or "attachment." In Buddhist philosophy, it represents an intensified form of craving—the act of holding tightly to objects, beliefs, or identities and acting as the "fuel" that perpetuates suffering and the cycle of rebirth.
10. To become (bhava, 有, 삶의 토대): The cycle of rebirth and becoming. Bhava is a Sanskrit word that translates to "becoming," "state of existence."
11. Birth (jati, 生, 새로운 삶, rebirth): The process of being reborn. In Buddhism, Jāti refers to the process of rebirth and the arising of new living entities, serving as a key link in the chain of Dependent Origination.
12. Aging and Death (jara-marana 老死, 늙음 죽음), soka, parideva, dukkha, domanassa, upayasa,老死, 늙음 老, 죽음, 슬픔, 비통 悲, 괴로움 苦, 근심, 고뇌: The inevitable end of life. Jarāmaraṇa is translated to "old age and death". It represents the ultimate, unavoidable phase of physical existence and the cyclical nature of dukkha (suffering, unsatisfactoriness) in Buddhism.
The Twelve Links of Dependent Origination
From volitional actions caused by ignorance in the past, consciousness—the seed of the present—arose. Through consciousness, name and form, the six sense bases, contact, and sensation appear. Reacting impulsively to sensation, the entire process of craving, clinging, and existence proceeds. The Eight Links of Dependent Origination, extending from consciousness to existence, analyze the process of creating the present causes that produce the present results and the future results caused by past causes. Ignorance and volitional actions are a summary of the causes of the present that were repeated in the past, while birth, old age, and death are the causes of present life that are repeated as the results appearing in the future.
Here's a simple explanation of the Law of Dependent Origination:
Because this exists, that exists;
Because this had happened, that happened.
Because that disappears, this disappears;
Because that was destroyed, this was destroyed.
The Law of Dependent Origination can be explained in reverse:
왜 늙고 죽음이 있는가? <<<< 태어남 때문에
Why does one get old and die? <<<< Because one was born.
왜 태어나는가? <<<< 업의 생성력 때문에
Why then does one get born? <<<<< Because there was bhava(有, The Generative Power of Karma).
업의 생성력은 왜 생기는가? <<<<집착때문에
Then, where does bhava(有) comes from? <<<< It is from Clinging.
집착은 왜 생기는가? <<<<< 갈애 때문에
Why then Clinging occurs? <<<< Because there was Craving.
갈애는 왜 생기는가? <<<<< 느낌 때문에
Where does Craving come from? <<<<< It is from Feeling.
느낌은 왜 생기는가? <<<< 접촉 때문에
Why does Feeling occur? <<<<< Because there were Contacts.
접촉은 왜 생기는가? <<<<< 6식(눈귀코혀몸뇌)이 있기때문에
How then does Contact occur? <<<<< Because there were Six Sense Bases.
6식은 왜 생기는가? <<<<< 명(nama)과 색(rupa)의 결합 때문에
How then do these Six Base Senses get formed? <<<< Because there was unification of 명(nama, mind)과 색(rupa, body).
명과 색의 결합은 왜 생기는가? <<<<<< 재생의 식 때문에
Why does the unification of 명(nama)과 색(rupa) occur? <<<<<<<<< Because there was Alayavijnana, the 8th, storehouse consciousness.
재생의 식은 왜 생기는가? <<<<< 행 (Volition/Intention)이 있기때문에
Why does the 8th, storehouse consciousness (vijnana,識) get created? <<<< Because there were Volitions/Intentions (karma) exist.
행 (Volition/Intention)은 왜 생기는가? <<<< 무명(Ignorance) 때문에
Why does volition/intention occur? <<<< Because of the Ignorance of the annica, dukkha, and anatta.
Until the link gets broken by one reaching enlightenment, the Law of Dependent Origination keeps repeating itself as a part of Samsara (cycle of rebirth).
The Twelve Links of the Law of Dependent Origination
1. Ignorance (avidya,無明): The root cause of suffering, leading to the cycle of rebirth.
The word '無明' literally means 'no light' darkness. It is understood in the Buddhist term, more specifically, as ignorance of the annica, dukkha, anatta, and the four noble truths.
Ignorance of the Four Noble Truths means not knowing about (1) what is suffering, (2) the causes of suffering, (3) the cessation of suffering, and (4) the path leading to the cessation of suffering (the Eightfold Path).
It is easy to think that being ignorant is not a sin, but in fact, the greatest sins according to the Buddha arise from being ignorant. We commit sins because we do not know; we commit evil deeds because we are ignorant of the law of causal effects of karmic consequences.
2. Volitional Activities (sankhara, 行): Karma, conditioned phenomena(有爲,유위) and intentions arising from Ignorance.
3. The 8th, Storehouse consciousness (vijnana,識): The mind that perceives and experiences.
4. Name and Form (nama-rupa, 名色): The body and mind, arising from the 8th, storehouse consciousness (alayavijnana).
5. Six Sense Bases (sadayatana, 六入): The six senses (sight, sound, smell, taste, touch, mind).
The six sense bases or the six cognitive functions which are sight, hearing, smelling, tasting, body-sensing, and brain-processing.
The six sense bases are:
Eye and seeing
Ear and hearing
Nose and smelling
Tongue and tasting
Body and sensing
Brain and cognizing
6. Contact (sparsa,觸,촉): The interaction between the senses and the external world.
7. Feeling (vedana,受,수): The experience of pleasant, unpleasant, or neutral sensations.
<The link between the 7th and the 8th link is the easiest link to break. Thus, when feelings arise, a Buddhist practitioner should make sure feelings are not developed into cravings. >
8. Craving (tanha,愛): Attachment and desire arising from feeling.
Kama-tanha: Craving for sensual pleasures.
Bhava-tanha: Craving for existence and attachment to a fixed (ego identity) versus impermanent self identity.
Vibhava-tanha: Craving for non-existence or to avoid pain and suffering.
9. Clinging (upadana,取,취): Holding onto things, thoughts, and experiences.
Kāmupādāna: Clinging to sensual pleasures.
Ditthupādāna: Clinging to views or beliefs.
Silabbatupādāna: Clinging to rules and rituals.
Attavādupādāna: Clinging to the idea of a self or ego.
10, Gandhabba (bhava,有): The cycle of rebirth and becoming.
11. Birth (jati,生): The process of being reborn.
12. Aging and Death (jara-marana,老死): The inevitable end of life.
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