Buddhist Belief Blog

Last time I touched on the concept of interdependent origination as it relates to the teachings of Buddha. Those words, for some reason, seem to lend themselves to the idea this is a difficult concept. But, is it really? We know “interdependence” means some thing is dependent on some other thing – and “origination” is the birth of something – the beginning of something. In terms of Buddhist Belief, this is a very important teaching. Buddha himself pointed this out. He would at times refer to his experience of enlightenment in one of two ways: either in terms of having a full understanding of the Four Noble Truths – or in terms of interdependent origination. Conversely, he often said that in order to attain enlightenment, one has to understand both of these truths.

According to Buddha’s teachings, we can see these two things have something in common – they both have the principle of causality – the law of cause and effect – of action and consequence in them.

Remember from the previous posting here – “as Buddha taught, the Four Noble Truths are the foundation of Buddhist teaching. These truths are the truths of suffering, its origin, the possibility of the cessation of suffering and the path leading to this cessation.” Cause and effect enter here – suffering is the effect of the cause of suffering – and the end of suffering is the effect of the path to the end of suffering.

Cause and effect are also at work with interdependent origination. Perhaps looking at an example or two of causation as it pertains to interdependent origination will help to demonstrate how this works. (These examples were used by the Buddha himself to teach this concept.) Buddha said the flame in an oil lamp burns dependent on the oil and the wick: when the oil and wick are present, the flame burns, but if either is absent, the flame will cease to burn. Let us also take the example of the sprout: dependent on the seed, earth, water, air, and sunlight, the sprout arises. If you stop and think about this for a moment, you will see how there is nothing that happens that isn’t the effect of interdependent origination. Just about everything one can think of that happens is dependent on something else causing it to happen.

Of course, we are particularly interested in the principle of interdependent origination insofar as it concerns the problem of suffering and then no longer suffering. We are interested in how interdependent origination explains the situation in which we find ourselves, here and now. In this sense, it is important to remember that interdependent origination is essentially and primarily a teaching that has to do with the problem of suffering and how to free ourselves from that suffering.

I hope I’ve explained this concept in terms that are understandable.

Next, I’d like to move on to more thoughts about suffering in the terms we see in Buddhist teaching. Some of this I’ve covered in previous articles, but it deserves to be looked at again in a little more detail.

If we look at the teaching of the Four Noble Truths carefully, we will see how our state of mind comes into play in determining how much we’re suffering or how happy we are.

In Buddhist teaching there are different levels of suffering. There is the level of suffering which is obvious to all of us – painful experiences, for example. If you break a leg, you will recognize your discomfort as suffering. If you become ill — or are experiencing the ailments associated with aging — you will have suffering.

There is another form of suffering which we tend to overlook and that is pleasurable sensations. I can hear you saying, “Wait a minute! I like to feel pleasure!” I do hear you, I like it too – but Buddha taught that there is the seed of dissatisfaction inherent in pleasurable sensations. Unfortunately, those sensations won’t last forever. When they’re gone, we do have dissatisfaction — which is another way of suffering.

There is another form of suffering which Buddha taught as the suffering of our human condition. As unenlightened beings we are subject to negative emotions, thoughts and actions. This is a fact. We do let negativity into our lives whether we want to or not – and this is also a form of suffering.

If you look at these forms of suffering, you will see they are all dependent on our state of mind. When our way of thinking leads us into negative thoughts and actions, it is our undisciplined state of mind which leads us there. The origin of suffering, the cause of suffering, and suffering itself can only be understood in terms of state of mind.

Buddha taught that the cessation of suffering is the highest state of happiness. This should not be understood in terms of pleasurable sensation; we are not talking about happiness at the level of feeling or sensation. Rather, we are referring to the highest level of happiness, which is marked by total freedom from suffering and delusion. Again, this is a quality of mind, a state of mind. Therefore, we have to understand the nature of mind.

And when we talk about the truth of the path that leads to the cessation of suffering (the Fourth Noble Truth), we are also talking about various levels of mind, various levels of realizations. So in order to understand the Four Noble Truths, one has to understand the primary role that mind, or consciousness, plays in determining our experience of suffering and pain – or our experience of true happiness.

Metta ….May I be well and happy. My I live in safety. May I be healthy and strong. May I live with ease. May all beings be well and happy. May all beings live in safety. May all beings be healthy and strong. May all beings live with ease.

Namaste — Be in Peace.

Ron Rink
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Just click the links that are sort of Grey in color to take you to where you can learn more about each book and how you can purchase a copy for your own library.

Stephanie Kaza — Hooked!: Buddhist Writings on Greed, Desire, and the Urge to Consume

Stephanie Kaza, an amazing writer and Buddhist teacher I knew from my 36 years living in Vermont, gathers key Buddhist thinkers to reflect upon aspects of consumerism, greed and economics. Certainly, many other authors have examined consumerism from the lens of their religious traditions, but this book’s Buddhist perspective is unusual, and its pairing of consumerist critiques with core Buddhist concepts is generally fruitful. Check this one out! Hooked!

Stephanie Kaza — Mindfully Green: A Personal and Spiritual Guide to Whole Earth Thinking

Another one from my Vermont friend — Stephanie Kaza, a biologist and professor of Environmental Studies at University of Vermont, combines Zen Buddhist practices and teachings with her 40 years as an environmentalist for this guide to enlightened environmentalism, proposing a belief in the interdependence of people and nature as the genuine way to “go green”: “When we come to see ourselves as part of the green web of life… we are naturally drawn to respond with compassion.” A good read for Buddhists or anyone from any religion. Mindfully Green

Anam Thubten — No Self – No Problem

No Self – No Problem
shows how to realize the ultimate meaning of life in each moment by dissolving all notions of ego-identity. It asks that spiritual seekers wake up to their true nature, which is already enlightened. Based on Buddhist wisdom traditions, this easy-to-read book discusses in simple, but profound and inspiring language, how we can live a life full of love, satisfaction, and happiness. No Self – No Problem

Sharon Salzberg — The Kindness Handbook

“It takes boldness, even audacity, to step out of our habitual patterns and experiment with a quality like kindness–to work with it and see just how it might shift and open up our lives. This book is an invitation to do just that. — From The Kindness Handbook