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samudaya: causes of suffering

  • the 2nd noble truth
  • causes of suffering
  • aka afflictions defilements vexations kleshas

false views

  • 3 forms of ignorance or misconceptions that contribute to suffering
  • false self
  • dualistic views
  • denial of causality

False Self

  • This false view involves the belief in an inherently existing, independent self or ego, separate from the rest of existence. It leads to attachment, aversion, and suffering because it creates a sense of separation and identity that is not in line with the interconnected nature of reality as taught in Buddhism.
  • Dualistic Views: Dualistic views refer to the perception of reality as consisting of separate and distinct entities, such as self versus other, good versus bad, or existence versus non-existence. This dualistic perception obscures the understanding of the interconnectedness and interdependence of all phenomena, which leads to suffering through attachment, aversion, and ignorance.
  • Denial of Causality: Denial of causality, or the belief that events occur randomly or independently without causes and conditions, can also lead to suffering. In Buddhism, the law of causality, or dependent origination (pratītyasamutpāda), is fundamental. Denying causality prevents individuals from understanding the interconnectedness of actions and their consequences, leading to confusion, irresponsibility, and continued suffering.

false thoughts

  • aka 3 poisons greed hate ignorance

all 4 noble truths

  • DUKKHA: universal suffering & impermanence
  • SAMUDAYA: causes in our self
  • NIRODHA: cessation
  • MAGGA: the eightfold path

In Buddhism, the concept of universal origination, also known as dependent origination or pratītya-samutpāda, delves into the complex web of causes and conditions that give rise to suffering. It's not simply about pinpointing a single origin but understanding the dynamic interplay of mental and physical phenomena that fuel the cycle of suffering.

Here's how Khenchen Thrangu Rinpoche's quote illuminates this concept:

  • Suffering is inherent: The first noble truth acknowledges that suffering is an unavoidable part of human existence. It encompasses physical pain, emotional distress, and the ever-present dissatisfaction with impermanence.
  • Eliminating suffering through causation: Recognizing this pervasiveness is crucial, but the real power lies in the second noble truth: understanding the chain of causation that perpetuates suffering. This chain, consisting of twelve "links," describes the intricate dance of ignorance, craving, grasping, and other mental processes that lead to suffering.
  • Breaking the chain at its root: By focusing on disrupting the links in this chain, we can prevent suffering from arising in the first place. Removing the causes becomes the key to ending the cycle, not just addressing the pain itself.

Therefore, universal origination empowers us with agency. It doesn't paint a hopeless picture of inevitable suffering but reveals a path to liberation through understanding and dismantling the very structure that sustains it.

Understanding this concept is a cornerstone of Buddhist practice. Through meditation and mindfulness, we cultivate insights into the interconnectedness of our experiences and learn to loosen the grip of desire and aversion, the fuel for suffering's fire. In doing so, we find an alternative to simply enduring suffering – we learn to dissolve its very roots and step into a more peaceful and liberated state of being.

the three root causes of suffering

According to Buddhist teachings, the three root causes of suffering are:

  1. Ignorance (Avidya): This refers to a lack of understanding of the true nature of reality. Ignorance leads to us clinging to the illusion of a permanent, unchanging self, which is the source of much suffering.

  2. Attachment (Tanha): This refers to the craving for things that are ultimately impermanent and unsatisfying. Attachment leads to us constantly chasing after things that cannot truly satisfy us, which results in frustration and disappointment.

  3. Aversion (Dvesha): This refers to the aversion to things that we dislike or fear. Aversion leads to us pushing away from things that we don't want to experience, which creates tension and suffering.

The Buddha taught that the only way to escape from suffering is to let go of ignorance, attachment, and aversion. By cultivating wisdom, compassion, and acceptance, we can begin to see the world as it truly is and find peace and liberation from suffering.

suttas

Several Buddhist sutras discuss meditation practices related to the 12 links of dependent origination (pratītya-samutpāda), but two stand out for their focused and detailed guidance:

  1. Sutta Nipata 16: Paticcasamuppada Sutta: This relatively short, yet profound, sutra directly translates to "The Discourse on Dependent Origination." It presents the 12 links in their traditional sequence, highlighting their interconnectedness and emphasizing the potential for breaking the cycle through meditative insight. It's considered a core text for understanding this fundamental Buddhist concept.

  2. Majjhima Nikaya 38: Samyutta Nikaya Sutta: This longer sutra, also known as the "Sutta on Mindfulness of Causation," offers a more elaborate exploration of the 12 links. It uses metaphors and practical instructions to guide meditators through a systematic contemplation of each link, helping them develop wisdom and detachment from the causes of suffering.

While these two sutras are prominent, you'll find references to the 12 links and related meditation practices scattered throughout various Pali Canon texts. For instance, the Visuddhimagga ("Path of Purification") by Buddhaghosa provides extensive commentary on the links and their role in Buddhist meditation.

Ultimately, the choice of sutra depends on your personal preference and level of practice. The Sutta Nipata 16 offers a concise and impactful introduction, while the Majjhima Nikaya 38 provides deeper exploration and practical guidance. If you're interested in further study, consulting commentaries like the Visuddhimagga or seeking guidance from a qualified Buddhist teacher can enrich your understanding and practice.