The Buddha and Law of Dependent Origination
DEPENDENT ORIGINATION Explained | BUDDHA's Most IMPORTANT Teaching
십이연기
과거에 무명으로 인한 행으로 부터 현재의 씨앗인 식이 생겨났고 식에 의해 명색--->육입 -----> 촉 -------> 수 가 나타나고, 수 에 충동적으로 반응해서 애 ----> 취 -----> 유 의 모든 과정이 진행된다. 식에서 부터 유까지의 팔연기는 과거의 원인으로 인한 현재의 결과와 미래의결과를 낳을현재의 원인을짓는 과정을 분석해 놓은 것이다. 과거에 되풀이되었던 현재의 원인들을 정리한것이 무명과 행이고, 현재 삶의 원인으로 미래에나타날 결과로 되풀이되는 것이 생과 노사 이다.
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. Existence (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, Suffering, 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 a Sanskrit and Pāli term that translates to "old age and death". It represents the ultimate, unavoidable phase of physical existence and the cyclical nature of suffering in Buddhism.
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 this way:
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).
업의 생성력은 왜 생기는가? <<<<집착때문에
Then, where does bhava(有) comes from? <<<< It is from Clingings.
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)과 색(rupa).
명과 색의 결합은 왜 생기는가? <<<<<< 재생의 식 때문에
Why does the unification of 명(nama)과 색(rupa) occur? <<<<<<<<< Because there was Consciousness (vijnana,識).
재생의 식은 왜 생기는가? <<<<< 행 (Volition/Intention)이 있기때문에
Why does Consciousness (vijnana,識) get created? <<<< Because there were Volitions/Intentions exist.
행 (Volition/Intention)은 왜 생기는가? <<<< 무명(Ignorance) 때문에
Why does then volition/intention occur? <<<< Because of the Ignorance of the Four Noble Truths.
Until the link gets broken by one reaching enlightenment, the Law of Dependent Origination keeps repeating itself as a part of Samsara (윤회).
And, this same Law of Dependent Origination can be explained in reverse order:
무명에 의해서 >>>> 형성력(행)이 생기고
Ignorance of the Four Noble Truths leads to Volition/Intention (행).
형성력(행)에 의해서 >>>> 재생의 식이 생기고
Volition/Intention (행) leads to Consciousness (vijnana,식,識).
재생의 식에의해서 >>>>> 명과색의 결합이 생기고
Consciousness (vijnana,識) leads to Namarupa (명색).
명과색의 결합의해서 >>>> 6식이 생기고
Namarupa (명색) leads to Six Sense Bases.
6식에의해서 >>>> 접촉이 생기고
Six Sense Bases (육입) lead to Contacts(촉).
접촉에의해서 >>>> 느낌이 생기고
Contacts(촉) lead to Feelings(수).
느낌(수)에 의해서 >>>> 갈애(애)가 생기고
Feelings lead to Cravings.
갈애(애)의해서 >>>> 집착(취)이 생기고
Craving leads to Clining.
집착(취)에의해서 >>>> 생성력(유)이 생기고
Clinging leads to Gandhabba (bhava, 有).
생성력(유)에의해서 >>>> 태어남(생)이 있고
Bhava (有) leads to Birth.
태어남(생)이 있기때문에 >>>> 늙고 병들고 죽음(노사)이 있다.
Birth leads to Aging, Sickness, and Death.
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'. It is understood in the Buddhist term, more specifically as ignorance of 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 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 act (有爲,유위) and intentions arising from ignorance.
3. Consciousness (vijnana,識): The mind that perceives and experiences.
4. Name and Form (nama-rupa, 名色): The body and mind, arising from consciousness.
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.
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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