Dependent origination

Dependent on ignorance are habitual formations; dependent on habitual (kamma-) formations is consciousness; dependent on consciousness are name-and-form (mentality-corporeality); dependent on name-and-form are the six sense-bases; dependent on the six sensebases is contact; dependent on contact is feeling; dependent on feeling is desire; dependent on desire is grasping; dependent on grasping is becoming; dependent on becoming is birth; dependent on birth is old age, sickness and death, sorrow, grief, lamentation, pain and despair.

Through the entire ceasing of this ignorance habitual formations cease; through the ceasing of habitual formations consciousness ceases; through the ceasing of consciousness name-and form-cease; through the ceasing of name- and-form the six sense bases cease; through the ceasing of the six sense bases contact ceases; through the ceasing of contact feeling ceases; through the ceasing of feeling desire ceases; through the ceasing of desire grasping ceases; through the ceasing of grasping becoming ceases; through the ceasing of becoming birth ceases; through the ceasing of birth old age, sickness and death, sorrow, lamentation, pain, grief and despair come to cease.

Thus is the ceasing of this whole mass of suffering.

There are many forms of dependence that are concerned in this analysis.

It is helpful to remember that paccaya 'dependent on' or 'conditions' does not necessarily mean 'creates'. For example one could say 'walking is dependent on legs' or 'ice is dependent on water' or 'catching the train is dependent on getting to the station at the right time' or even 'the view is dependent on the non-appearance of intervening objects'.

Understanding this, the contemplative begins to realise that just as 'arising dependence' need not mean 'creation', 'cessation' so valued by the Buddha need not mean 'annihilation'.

In this lifetime, when Nibbana is to be realised, mentality-corporeality can 'cease' - ie. the identification with physical and mental kamma-formations can cease so that life is no longer lived from the pleasure/pain principle dictated by the senses. (nama-rupa-salayatana-phassa-vedana-tanha+).

In this spirit one could interpret the sequence in a more fluid way, for example :

To the extent to which (paccaya) the mind has not comprehended (avijja) Truth, habitual drives manifest and condition (paccaya) awareness into a discriminative mode (viññana) that operates in terms of (paccaya) subject and object (nama-rupa) held (paccaya) to exist on either side of the six sense-doors (salayatana).

These sense-doors open dependent (paccaya) on contact (phasso) that can arouse (paccaya) varying degrees of feeling (vedana). Feeling stimulates (paccaya) desire (tanha) and, according to (paccaya) the power of desire, attention lingers (upadana) and so personal aims and obsessions develop (bhava) to give (paccaya) (jati) rise to self-consciousness. That self-consciousness, mental or physical, once arisen must follow (paccaya) the cycle of maturing and passing away (jara-marana) with the resultant sense of sadness (soka) varying from sorrow (parideva) to depression (domanassa), to anguish (dukkha) and emotional breakdown (upayasa).When the mind looks into the sense of loss and comprehends Truth (avijja-nirodha), habitual drives cease (sankhara-nirodha) and the awareness is no longer bound by discrimination (viññana-nirodha); so that the separation of the subject and object is no longer held (nama-rupa-nirodha) and one does not feel trapped behind or pulled out through the six sense-doors (salayatana-nirodha). The sense-doors open for reflection, rather than being dependent on contact (phassa-nirodha) and impingement does not impress itself into the mind (vedana-nirodha). So there is freedom from desire (tanha-nirodha) and attention does not get stuck (upadana-nirodha) and grow into selfish motivations (bhava-nirodha) that center around and reinforce the ego (jati-nirodha). When no personal image is created, it can never bloat up, nor can it be destroyed (jara-maranam-nirodha). So there is nothing to lose, a sense of gladness, uplift, joy and serenity (soka-parideva-dukkha-domanass-upayasa-nirodha)

https://www.amaravati.org/dhamma-books/the-way-it-is/

[HITESH SHAH]

Originally Posted by janielee

So there is nothing to lose, a sense of gladness, uplift, joy and serenity (soka-parideva-dukkha-domanass-upayasa-nirodha)

https://www.amaravati.org/dhamma-books/the-way-it-is/

Though most terms resonate with sanskrit origins , can not make 100% of it , its pleasant to read about gladness , uplift, joy and serenity in buddhism contrary to its popular perception as solely rooted in suffering.

[Phaelyn]

So there is nothing to lose ~ a sense of gladness, uplift, joy and serenity

Because you (A) have dropped all self (B) concern.

If something can be dropped, it was not you at all.
It was something one was carrying around as a part of them.
It was something's energies one accepted.
It was a filter one experienced through/with.
It was allowed to influence and direct, like a conductor before an orchestra.

Originally Posted by HITESH SHAH

Though most terms resonate with sanskrit origins , can not make 100% of it , its pleasant to read about gladness , uplift, joy and serenity in buddhism contrary to its popular perception as solely rooted in suffering.

Yes . ....