THE SECOND NOBLE TRUTH
SAMUDAYA: The Arising of Dukkha
Approach
I. How and what <<What the Buddha taught>> presents?
II. Comparison with other resources
III. Samudaya and Dharma
I. How and what <<What the Buddha taught>> presents?
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It is this "thirst" which produces re-existence and re-becoming, ... namely,
(i) thirst for sense-pleasure
(ii) thirst for existence and becoming
(iii) thirst for no-existence
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Everything is relative and inter-dependent (principle of conditionality),
p29 & p53
Conditioned Genesis (facts of conditionality, <<Path
to Buddha>> P208 line 4 ) (p53)
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This "thirst" has as its centre the false idea of self arising out of
ignorance (p30 line 6)
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How "thirst" can produce re-existence and re-becoming -- theory of karma
and rebirth (p30 - p32)
(i) Four necessary Nutriments:
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ordinary material food,
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contact of our sense-organs (including mind) with the external world,
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consciousness and
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mental volition or will.
(ii) Volition is karma (p31 line 6) [thirst, volition, mental
volition, karma]
Volition: an act of willing, choosing, or deciding (Webster's)
(iii) The cause, the germ, of the arising of dukkha is within dukkha
itself, and not outside;
the cause, the germ, of the cessation of dukkha
is also within dukkha itself and not outside.
Whatever is of the nature of arising, all
that is of the nature of cessation.
Dukkha (Five Aggregates) has within itself
the nature of its own arising,
and has also within itself the nature of its
own cessation.(p32)
(iv) karma means only volitional action, not all action ... never
means its effect (p32 line5)
(relatively) good/bad karma => good/bad effects
=> force to continue in a good/bad direction.
Whether good/bad it is relative, and is within
the cycle of continuity.
(v) Arahant acts but not acts volitionally (meaning of p32 line 17 -
20)
(vi) karma is a natural law (cause and effect) not moral justice. (p32
line 21)
(vii) What is death? (summary of p32 line 1 - line 11)
Combination of physical
and mental forces or energies (being) including will, volition,
desire, thirst to exist, to continue, to become more
and more that is a tremendous force, (that moves whole lives,
whole existences, that even moves the whole world), that does not stop with the total non-functioning
of the physical body (death)
but continues manifesting itself in another form,
producing re-existence (rebirth).
(viii) When the Aggregates arise, decay and die, O bhikkhu, every
moment you are born, decay and die.
No permanent, unchanging entity or substance like Self or Soul.
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Nothing passes from one moment to the next
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nothing permanent or unchanging can pass or transmigrate from one
life to the next.
It is a series that continues unbroken,
but changes every moment. (p34 line4)
The last thought-moment in this life
conditions the first thought-moment in the so-called next life,
which, in fact, is the continuity of
the same series. During this life itself, too, one thought moment
conditions the next thought-moment.
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Conclusion ( p34 line-4 to -1)
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"Thirst" to be/become
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act volitionally (karma)
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effects (force to continue) continuity cycle goes on.
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Free from "thirst" to be/become
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Not act volitionally (not accumulate karma)
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continuity cycle stops.(no rebirth)
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