Right View continued: Dependent Origination

Amber Larson, Dhr. Seven, CC Liu, Wisdom Quarterly: Noble Eightfold Path, Part III

Golden Buddha, sunrise, Wat Muang, Ang Thong, Thailand (Sasin Tipchai/Bugphai/flickr)

Contemplating the dependent origination of a flame meditation (roshchodeshnewmoon.com)

  
Dependent Origination
Right view also means understanding something mentioned at the beginning: Dependent Origination (paticcasamupada). That is, all things arise dependent on supporting causes and conditions and not independent of them. (The one exception, leading to IT not being called a conditioned THING like everything else, is nirvana, "the unconditioned element").

All things have a cause and are themselves causes. Everything that arises does so depending on supports not in their absence.

This is very easy to understand AND very deep, profound, and difficult to understand. The Buddha stated that, "It is because of not seeing this truth that not only you but I, too, have wandered on for so long in this samsara [cycling wheel of death and rebirth]" meeting with suffering again and again, now here now there. It is key to enlightenment. (There are 37 "things pertaining to enlightenment" in all the Buddha's teaching, a list labelled the bodhi-pakkaya-dharma or "Requisites of Enlightenment." Such lists are for understanding, not for clinging to or memorizing or worrying about).

Easy DO

Five factors give rise to illusory flame.

Well, what's the easy version? As a general principle of reality, of life, of physics, of psychology, we can see countless examples of things that seem like things, like solid objects, like fundamental elements, like unities. But we come to find that they are actually composites. Fire (defined here as a simple flame) is a thing, but what is fire? It is not a "thing" at all, but a process, and this process has components, elements, factors. 

What are the elements of fire? Fuel, heat, air (or any oxidizer), a medium, and combustion. There may be more, but let's just look at these five and add anything else later when the principle of dependent origination is grasped. Is any one of them "fire"? Are any two, three, four? Is there "fire" without any of them? Is there "fire" hiding in them waiting to come out? Is there "fire" apart from them? These things, the components of fire, are NOT fire. And yet there is no fire without them.

Fire element (NLbroekieNL)

Put them together in a functionally operable way and, BAM, suddenly there's fire, there's a flame. Pull any one of the components (the supporting causes and conditions) out and, BAM, suddenly there's not fire. Add the component back and, BAM, fire. Pull another one and, BAM... Try it. Is the "fire" hiding in the thing pulled out and added back in? No, because "fire" is not a thing. It's an epiphenomenal process, an empty heap of elements, an illusion arising based on components.

That is not to say it's conventionally unreal. Of course, it's conventionally real. And if anyone doubts that, we'll burn you with a flame...or at least point you to a fire, and you can have at it. It is ultimately "unreal" -- that is, not at all what it seems, but rather without permanence, identity, or ability to satisfy. It is impersonal; no fire ever reaches out intending to burn someone. But burning will occur as a result of contact with it. Yet, our language forces us to say what is not actually true, which is that "It burns [inflicts injury on] us."

FACILE ARGUMENTS EXPLAINED

Candles go out (imag.yaymicro.com)

It does nothing of the sort. It just becomes (not is, not being, but becoming, an ever-dynamic process, and if the process stops for even an instant, it goes out. 

• Where does it "go"?

It doesn't actually go anywhere; that is just an artifact of the language we employ to talk when we talk about a process as if it were a "thing."

• Where's nirvana?

Nirvana's not a place; that's just an artifact of the language we use to talk about it.

• What are the components of nirvana, is it those 37 mentioned before?

Nirvana's not a "thing." It doesn't have components and is the only thing that does not, so it is the only thing that is not a thing.

• Aha, but you just called it a thing!

That's an artifact of the language we use, not a property of nirvana, and anyway the path to a thing is not the thing.

• Aha, you just called it a 'thing' again!

Shut up.

• No, you shut up!

Okay, I'll shut up, and then this argument's over.

• But...

Uh uh uh!

Difficult DO

Temple in Hamaya (Fabian Belleville/flickr)

Is it clear that what is a composite, composed of elements, is not an independent thing? It is a dependent thing, leaning for support on those elements. Even if we add others or subtract some, the principle remains. No-thing really comes into being or goes out; that's just illusory, that is, what seems to be happening. In reality, what there is is emptiness. Ah, emptiness (shunyata as anatta).

We chose the example of fire/a flame on purpose Other dharmas (e.g., Jainism) have had to say, due to the logic of their arguments about a self/soul, that fire is alive. It certainly is to animists, to some shamans, and to faithful Jains. A wise person, therefore, neither lights nor extinguishes fires for fear of "killing." Look into it.

The Five Aggregates of fire (or what Ven. Thanissaro explains in terms of ancient Indian ideas prevalent at the time of the Buddha of fire clinging or binding to an object, leading him to the eccentric definition of nirvana as "unbinding") are a lot like a famous Mahayana Buddhist Sutra, the most famous in fact.

The Heart Sutra (the epitome of the Heart of Wisdom Sutra in the Prajnaparamita literature) runs: "(1)Form is emptiness, and the very emptiness is form. Whatever is form, that is emptiness. Whatever is emptiness, that is form. And the same is true of (2) feelings, (3) perceptions, (4) formations, and (5) consciousness."

These five are called "heaps" or the Five Aggregates (Groups) of Clinging because they are clung to as self (ego, soul, identity, personality, I, and me). But the very thing that looks at the world is not a unity either. It is a composite. A thing. And these are its components.

• I'm not a 'thing'!

Of course not, not you. You're different. We meant every other living being, every other animate and inanimate thing. But here thing does not mean thing in conventional language. Conventionally, of course, we are all persons. Lowly living beings move up. High born beings fall. Everyone whirls in samsara rarely hearing anything about liberation, nirvana, enlightenment, or the Buddha's Dharma, so rarely appearing in the world.

So we beg your indulgence to pay a little attention because a little "right view" goes a long way in this continued wandering on of suffering, rebirth, and death, death, death. Actions performed with right view are very profitable, very meritorious, even for one not striving for enlightenment. So pay attention. You will rarely ever hear something so important. CONTINUED

What is "right thinking"? (Thich Nhat Hanh)

Thich Nhat Hanh; Amber Larson, Dhr. Seven, Crystal Quintero (eds.), Wisdom Quarterly

WALDBROL, Germany - Thich Nhat Hanh (Thay) gave a 102-minute Dharma talk at the European Institute of Applied Buddhism.

The talk is in English with simultaneous German translation. This is the first Dharma talk of the German Retreat on the theme "Are You Sure?"

The talk begins at 12 minutes into the recording following two chants by the Plum Village monastics.

Let us begin immediately with the concept of dualist thinking and Right Thinking. [Right Thinking refers to the second Noble Eightfold Path factor, often translated as Right Intention, but it seems that what Thay is actually talking about here is the more profound Right View, which is the first factor of the Path.] How do we see the interconnection between things?

For example, how do we see the interconnection between happiness and suffering or all the elements of a lotus flower? The lotus is made of non-lotus elements. 
 
EXPLANATION
Wisdom Quarterly on the wisdom that goes beyond

Li'l Buddha book (literatureismyutopia.tumblr)

[Thay teaches that a lotus flower is composed of non-lotus elements like water, mud, air, sunlight, and so on. These things are not themselves lotus flowers, but a lotus flower does not exist without them.

Whether we accept this insight as true or not, Why is it important? It is important because the Buddha teaches a more profound insight necessary for enlightenment: The "self" ("soul" or "ego") is composed of all non-self elements -- form (body, materiality, the Four Great Elements), feelings, perceptions, mental formations, and consciousnesses (eye consciousness, ear consciousness, etc.)
 

Buddha and Angel' (K/Xiangjiaocao/flickr)

In just the same way, whatever is considered a "lotus" is a construct, a dependently-originated, conditionally-arisen thing that does not exist apart from its component parts.

Since the components are not the whole, not the "thing," the thing's existence is illusory, a dream, born of ignorance of how things really are. What illusion? The illusion that there is a thing there apart from its components! It is not a thing but, paradoxically, it is not nothing. It, whether we are talking about a lotus or a self, arises always and only completely dependent on causes and supporting conditions.
 
Great News

Gold Buddha (Chris & Annabel/Chngster/flickr)

This is great news, but it is an ultimate truth; conventionally, of course, there is a flower -- look, it's this thing I'm holding in my hand. There is a self -- look, it's this thing holding up the flower.
 
There is a world, suffering, and everything else. It is great news that things are dependently-arisen because, if this is a painful dream, we CAN wake up. If this is an illusion, we CAN become enlightened. Others have -- others like Thay and certainly the Buddha and the earliest disciples.

Enlightenment, nirvana, final liberation means seeing things as they truly are, for it is the Truth that sets a person free. Just as ignorance is trapping and binding us to suffering, rebirth, more suffering, and this endless round of wandering, so enlightenment means the end of ignorance about the the Four Noble Truths.

Have you ever heard of the Buddhist teaching or concept of Dependent Origination? It may be the most important thing the Buddha ever said. He describes it in this way: Seeing dependent origination is seeing the Dharma; seeing the Dharma is seeing dependent origination. It is due to not seeing this dependent origination that not only you but I have wandered from life to life, suffering and searching. One who sees the Dharma sees me, and so on. What could possibly be so important?

"Dependent Origination" as a formula is a set of 12 causal links. In the simplest terms, the formula goes like this: Wait. Why do we want to know this formula? Because it leads to enlightenment, nirvana (the complete end of all suffering), and deathlessness, that's why. Oh, okay, then go on. The formula runs: "Because of this, that comes to be; with the ending of this, that ends." Wait, what's this? What's that? The 12 links beginning with ignorance. Do you know how Siddhartha became enlightened? Most people do not.

How did the Siddhartha become enlightened?

Why do beings suffer, why is there suffering?

He became enlightened because he kept asking a question. He had asked it in many previous lives as a bodhisattva (buddha-to-be), and he asked it as a prince, then asked it as a renunciant, then as a meditator:

"Why is there suffering?" After learning how to enter the jhanas, the meditative absorptions, for about six years, he went off on his own without a teacher, still asking this question.
 
He sat under a heart shaped leaf tree still asking this question. The answer that dawned on him, after emerging from mind/heart-purifying absorption was Dependent Origination working backward to a first cause:

There is suffering, this always-unsatisfactory and often-painful state we find ourselves in. What is it dependent on? It is dependent on formations...and so on all the way back to ignorance. Ignorance is not really a "first cause," a prime mover, a causeless cause as in Western philosophy, Christian theology, and linear logic.

There was not one ignorance but lots of instances of it at every moment. Our suffering does not have just one cause; our suffering is being constantly replenished, giving rise to all the necessary causes and conditions. It is a dynamic, circular process.

• The Heart Sutra (the core of the Prajna Paramita or the "Perfection of Wisdom" literature) is exactly this: understanding and penetrating "not-self" also called "emptiness" with insight. What is not-self? It is the "wisdom that has gone beyond." It breaks down or unpacks the Five Aggregates: "Form is emptiness, and the very emptiness is form. Feeling is emptiness, and the very emptiness is feeling," and so on.

When the "self" comes into existence, what has come into existence? No-thing really, just an illusion dependent on causes and conditions like the Five Aggregates that are the basis of clinging. But it is not nothing, as evidenced by the fact that by insight meditation, purified and supported by absorption, it is possible to discern the causes and conditions, the factors, the components, the parts that give the illusion of there being something that just came into existence.

There is no being, only becoming, no static entity, just a dynamic process, no personality, just a series of mental and physical processes. What goes out of existence at every moment? Not a "being" -- as there never was a being, not even for one moment, only becoming. What goes out for the enlightened person? Only ignorance, only the illusion, only the frightful dream.

If all of this sounds shocking, it is. What an awakening! But it can be confirmed in many lines and teachings scattered all over the Buddhist texts. One of the most famous is:

"Mere suffering exists, no sufferer is found;

The deeds are, but no doer of the deeds is there;

Nirvana is, but not the person who enters it;

The path is, but no traveler on it is seen." 

 

There's a Meditation for Dummies in the series

The profound teaching of egolessness or not-self is not a teaching the Buddha, or Thay, directly gives ordinary instructed worldlings.

 

But it is the deeper meaning of "lotuses being composed of all non-lotus elements." Most monastics cannot grasp it for a long time as they are training to understand it. For it is subtle, deep, and goes against the stream of all of our assumptions. A clever person would never figure it out by mere reasoning.

 

No, no, What about that Descartes, the Westerner? He said it best: "I think; therefore, I am!" Yes, and didn't he jump the gun? Based on the evidence, all that one could conclude is, "Thinking is; therefore, thinking is going on."

 

Thinking -- that is, impersonal cognitive processes which are explained at length and in excruciating detail by the Buddha and cataloged in the voluminous Abhidharma and available for any and all of us to verify for ourselves during insight meditation -- does not need a self, a thinker. 

 

In fact, it is the process of thinking and cognizing that gives rise to the illusion/assumption of a self, not the other way around. And to assume that there is self, and to futher assume that self/the thinker is eternal or unchanging, permanent, destined for eternity in paradise or a pulverizing place of punishment is the sad state of the majority of the world's religionists. Isn't it great news that reality is not this way; it's not unfair and without a cause, not just some God's whim, not a random error of a cold universe that accidentally got a some heat in it....

 

Wait. What about karma? The five karmic causes (ignorance, karmic-formations, consciousness, mind-and-matter, six sense bases) of the past birth are the condition for the karmic-results of the present birth. And the five karmic causes of the present birth are the condition for the five karmic-results of the next birth. It is said in the Path of Purification (Vis.M. XVII):

"Five causes were there in the past,

Five fruits we find in the present;

Five causes do we now produce,

Five fruits we reap in the future."]

Gardening Analogy

A good gardener knows how to make good use of the mud just as a good mindfulness practitioner knows how to make good use of her suffering.

The goodness of suffering [is using it to grow]. When you understand suffering then understanding and compassion arises -- the foundation of happiness.

From the "Sutra on the Full Awareness of Breathing," we have exercises handed down by the Buddha to help our practice with suffering.

• Generate a feeling of joy.
• Generate a feeling of happiness.
• Recognize painful feelings.
• Calm down the painful feelings.

Mindfulness is an energy that helps us know what is going on in our body and our feelings [sensations]. How do we bring relief to our painful [physical] feelings and emotions?
 

Thay, Thich Nhat Hanh

There are three kinds of energies we should try to generate: mindfulness, concentration, and insight.

There are four elements of True Love and being present for those we love. By taking care of our suffering and our lives, we can learn to take care of the world. 

In the last 10-minutes, walking meditation instructions are given.

(Plum Village Online) Thay, Thich Nhat Hanh, teaches from Germany: Are you sure?

• PODCAST: AUDIO download (1:43 - 94.1MB) embed
• Domains of Mindfulness Practice
• Embrace the Whole Cosmos
• Conditions of Happiness
• We Are Peace
• The Holiness of Mindfulness, Concentration, and Insight
• Applying Buddhist Teachings to the Classroom
• Breathing and Interbeing 
• Full of Wonder 
• Touching the Wonders of Life 
• Energies of Buddhism 
• Blue Cliff Monastery
• Deer Park Monastery
• Facebook
• Twitter
• Magnolia Grove Monastery
• Planting Seeds of Compassion
• Plum Village

This entry was posted in Breathing, European Institute of Applied Buddhism, Retreats, Walking and tagged 2013 German Retreat, concentration, EIAB, German, Insight, mindfulness, Right Thinking, True Love on July 1, 2013.

But I really love myself! (sutra)

Ashley Wells and Pfc. Sandoval, Wisdom Quarterly

Nepal's other Everest: trekking to the summit of Gokyo Ri and some of the best views in the country. About two hours’ walk north of Namche Bazaar, the largest town in the Khumbu region, the trail forks. Turn right towards Everest Base Camp (Zolashine/Getty/BBC.com)

Royal Sutra

Dhr. Seven (trans.), Wisdom Quarterly (Rājan Sutra from "Inspired Utterances," Udana 5.1)

Buddha on Gokyo Ri peak (Hendrik Terbeck)

Thus have I heard. Once when the Blessed One was residing near Sāvatthī at Jeta's Grove in the millionaire's monastery, King Pasenadi of Kosala and Queen Mallikā went to the upper floor of the palace.

The king turned to the queen and said, "Mallikā, is there anyone dearer to you than yourself?"

 

"No one, great king, no one is dearer to me than myself. Great king, and how is it with you, is there anyone dearer to you than yourself?"

 

"No one, Mallikā, no one is dearer to me than myself," he answered. Then King Pasenadi left to see the Blessed One. When he arrived, he bowed, sat respectfully to one side, and related to him the exchange.

Then realizing the significance of what was being said, the Blessed One exclaimed this verse of uplift:

"Scanning all directions with awareness, one finds no one dearer than oneself. Others, too, are equally dear to themselves. So if one loves oneself, one avoids hurting others."

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Distortions of the Mind (sutra)

Dhr. Seven and Amber Larson, Wisdom Quarterly translation (Vipallasa Sutra, AN 4.49)

The "distortions" (vipallasas) can be called the hallucinations, perversions, inversions.

 

Candy eye (lilminx16/deviantart)

Earlier we asked, What is art? Is it a cartoon, an illusion... or an attempt to see things the way they really are? 

Art can sensitize us even as it distorts and emphasizes. Perception is how we look at the world we create every moment without realizing we're creating as we're choosing what to notice or how to interpret (cognize) it. Art, like meditation, may sensitize and teach us to clear our mental perception -- our preconceptions and distortions. (See sutra and explanation below).

"Meditators, there are four distortions of perception, distortions of mind (heart), distortions of view. What are the four? 

Saara sees (Arkiharha/weekday-illusion)

"To regard as 'permanent' what is actually impermanent is the distortion of perception, distortion of mind, distortion of view.
 
"To regard as 'fulfilling' what is actually disappointing...

"To regard as 'personal' what is actually impersonal (anatta)...

"To regard as 'attractive' what is actually unattractive is the distortion of perception, distortion of mind, distortion of view. These are the four distortions of perception, distortions of mind, distortions of view.

 
The Undistorted

The Buddha distorted to reflect iridescent colors on drilled metal surface

 

Psychedelic (-william/flickr.com)

"There are four non-distortions of perception, non-distortions of mind, non-distortions of view. What are the four? 

"To regard as 'impermanent' what is actually impermanent is the non-distortion of perception, non-distortion of mind, non-distortion of view. 

"To regard as 'disappointing' what is actually disappointing...

"To regard as 'impersonal' what is actually impersonal...

"To regard as 'unattractive' what is actually unattractive is the non-distortion of perception, non-distortion of mind, non-distortion of view.

 

"These are the four non-distortions of perception, non-distortions of mind, non-distortions of view."

    

"Perceiving permanence in the impermanent, fulfillment in the disappointing, self in the impersonal, attractiveness in the unattractive -- beings, brought to ruin by wrong-view, become imbalanced, go out of their minds.

 

Mara has his eye on us (lilminx16)

"Bound by Mara's noose, from that noose [snare, threat of death] they find no rest. Instead, beings continue wandering on, going to rebirth and death.

 

"But when Enlightened Ones arise in the world and bring light into the world, they proclaim the Dharma [the path to liberation] leading to the cessation of disappointment (dukkha, suffering).

"When those with wisdom (insight) listen, they regain their senses and see the impermanent as impermanent, the disappointing as disappointing, the impersonal as impersonal, and the unattractive as unattractive.

"Undertaking right-view, they go beyond all disappointment and unhappiness."

• Explanation of the discourse (Andrew Olendzki)

The Perversions explained

Ven. Nyanatiloka, Buddhist Dictionary

What is art? (Saara/flickr.com)

The "perversions" or "distortions" are four, which may be either:

• of perception (saññā-vipallāsa)
  
• of consciousness (citta-vipallāsa)
  
• or of views (ditthi-vipallāsa).
  

What are they? The four are seeing or regarding:

1. what is impermanent (anicca) as permanent;
2. what is painful (dukkha) as pleasant (or happiness-yielding);
3. what is without a self (anattā) as a self;
4. what is impure (ugly, asubha) as pure or beautiful'' (A.IV.49).

Ah, is that how I was seeing things?

"Of the distortions, the following are eliminated by the first path-knowledge (stream-entry, sotāpatti): the distortions of perception, consciousness, and views, that the impermanent is permanent and what is not a self is a self; further, the distortion of views that the painful is pleasant, and the impure is pure.
 
By the third path-knowledge (non-returning, anāgāmitā) are eliminated: the distortions of perception and consciousness that the impure is pure.
 
By the fourth path-knowledge (full-enlightenment, arahatta) are eliminated the distortions of perception and consciousness that the painful is pleasant" (Path of Purification, Vis.M. XXII, 68).

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REBIRTH and Family Guy's Brian (cartoon)

Dhr. Seven, Amber Larson, Pat Macpherson, Wisdom Quarterly; Seth MacFarlane (FOX.com)

Brian, while alive, once appeared on Bill Maher's talk show with Huffington Poster Ariana.

(Family Guy) ''Brian's Death'' the full story

Bertram confronts Stewie's predecessor

Just in "time" for the holidays, Brian is back! But how? He died just last week. Genius Leonardo da Vinci descendant Stewie rebuilt his time machine and averted catastrophe, or sent himself and others down a different timeline. Is creator Seth MacFarlane growing tired of his greatest creation (next to Roger the talking Grey alien on "American Dad")? 

(JB) Brian Griffin's FUNERAL. With the dissolution of the body, after death,

one continues in accordance with one's just desserts, that is, those

actions willed, performed, and accumulated (karma).

I am Death, and I will kill 'em all!

Or, or is MacFarlane such a genius that nothing and no one is beyond reach of his pencil and voice. It's a soap opera after all, and anyone can be brought down and raised again. So it go us to thinking about rebirth (patisandhi, "again becoming"). Many articles will follow on the subject, so let's begin with a formal definition. 

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NOTE: Buddhism never means "reincarnation," which would suggest that something or someone is again enters flesh. In fact, that is not what happens. As unbelievable as it may sound in the face of all of our assumptions, an impersonal process continues. We do not "die" at death but die at every moment, and this cyclical process continues in spite of physical "death," which does not even slow the process down one tiny bit. All things -- but most notably form, feeling, perception, formations, and consciousness -- are unsatisfactory, impermanent, and insubstantial (not-self). And when and if we directly see this liberating-truth, we will see these three universal "marks of existence."

(JB) "Family Guy" - Brian is Back ! (Stewie Saves Brian Griffin)

Issa and Lord Vishnu on a heavenly cloud

REBIRTH (patisandhi, literally, "reunion, relinking") is one of the 14 functions of consciousness (viññāna-kicca). It is a karma-resultant type of consciousness and arises at the moment of conception, that is, with the forming of new life in a mother's womb. 

Immediately afterwards it sinks into the subconscious stream of existence (bhavanga-sota). It is conditioned thereby, again and again, with corresponding states of subconsciousness. It is really the rebirth-linking-consciousness that determines the latent character of a person.

 

"Neither has this (rebirth-) consciousness transmigrated from the previous existence to this present existence, nor did it arise without such conditions as karma, karma-formations, propensity, object, and so on. That this consciousness HAS NOT come from the previous existence to the present existence, yet that it HAS come into existence by means of conditions included in the previous existence, such as karma and so on, this fact may be illustrated by various things: such as an echo, the light of a lamp, the impression of a seal, or the image produced by a mirror. 

"For just as the resounding of the echo is conditioned by a sound and so on and nowhere a transmigration of sound has taken place, just so is it with this consciousness. Further it is said, 'In this continuous process, no sameness and no otherness can be found.' For if there were full identity (between the different stages), then also milk never could turn into curd. And if there were a complete otherness, then curd could never come from milk....

"If in a continuity of existence any karma-result takes place, then this karma-result neither belongs to any other being, nor does it come from any other (karma), because absolute sameness and otherness are excluded here" (The Path of Purification, VisM, XVII 164ff).

 

The enlightened Ven. Nagasena answers the great King Milinda, Bactria (Central Asia)

King Milinda (King Menander I)

In "The Questions of King Milinda" (Milindapanha) the Greek King Menander I has this discussion with an ancient enlightened Buddhist monk:

KING: "Now, Ven. Nāgasena, the one who is reborn, is that person the same as the one who has died, or is that person  another?"

MONK: "Neither the same nor another."

"Give me an example."

"What do you think, O king: Are you now, as a grown up person, the same that you had been as a little, young, and tender baby?"

"No, venerable sir. Another person was the little, young, and tender baby, but quite a different person am I now as a grown up."...

"Is perhaps, in the first watch [portion] of the night, one lamp burning, another one in the middle watch, and again another one in the last watch?"

"No, venerable sir. The light during the whole night depends on one and the same lamp.''

"Just so, O king, is the chain of phenomena linked together. One phenomenon arises, another vanishes, yet all are linked together, one after the other, without interruption. In this way one reaches the final state of consciousness neither as the same person nor as another person." TO BE CONTINUED

Buddhism's "Mind Only" School (video)

Wisdom Quarterly; Vsauce (Twitter)/Collab; Barbara O'Brien (Buddhism.About.com)

(Vsauce) How can we know anything? Epistemology is the serious study of this question.

 

Aggregates (heaps) are not-self!

The Mahayana philosophy of Yogacara (Sanskrit, "application of yoga") teaches that the reality we think we perceive does not exist except as as a process of knowing. 

 

Phenomena [dharmas], anything that can be experienced, have no reality in themselves. At the same time, there is no "experiencer" who experiences except as a process of mind.

 

If there is no experiencer and nothing to experience, how can anything seem to be? What is it that knows? This "knowing" is explained by alaya-vijnana, "store consciousness," which is a function of the fifth aggregate (skandha) of clinging [namely, "consciousness" or viññāna]. 

 

Very briefly, it is in this "storehouse" that mental phenomena are tied together to create the deception of external existence.

• [Hinduism was worked into Mahayana Buddhism to maintain that somewhere, somehow there really is a timeless self (atman, atta), a "higher self," an eternal soul, something to identify with or cling to, such as consciousness itself. But consciousness is an impermanent process, not a self. Clinging to assumptions, to long held misperceptions, must be seen through and replaced with the "perfection of wisdom" (prajna-paramita), which means directly perceiving not-self (an-atta or shūnyatā, suchness, thusness, voidness, emptiness) as epitomized in the famous Heart Sutra.]

Yogacara emerged in India in the 2nd or 3d century and reached its zenith in the 4th to 6th centuries. Originally it was a rival to the philosophy of Madhyamika, but eventually the two philosophies merged.

Both philosophies were enormously influential in the development of Mahayana Buddhism. It is a school or tradition also known as Vijnanavada (Sanskrit, "The School That Teaches Knowing" [literally, "Teaching of Consciousness"]), Chittamatra (Sanskrit, "Mind Only")