The Principle Of Conditioned Co Production Part 2 & The 4 Brahmaviharas in Buddhism
In Buddhism, feeling (vedanā) is the seventh component of dependent origination and refers to the experience of pleasant, disagreeable, or indifferent sensations. When encountering an attractive object, one experiences a pleasant feeling; when encountering an unattractive object, one feels disagreeable; and when encountering a neutral object, the feeling is one of indifference. Contact is the object side of experience, while feeling is the subject side, where the ripening of karma primarily occurs. Following feeling, craving (tṛṣṇa) is the eighth component and is categorized into three types: desire-craving, which is the wish to meet with happiness; apprehension-craving, which is the wish to avoid misery; and existential craving, which is the covert attachment to one’s body and bases of personality. This craving arises from the experience of feeling, which is the mature fruit of actions from previous lives. It awakens the dormant seeds or propensities sown by past actions.
Attachment or clinging (upadāna) is the ninth component and is characterized by strong attachments to various things, ideas, and practices. There are four kinds of attachment: appropriation by desire (kāmupadāna), which involves craving for sensory pleasures and the desire for life itself; appropriation by false views (ditthupadāna), which includes clinging to harmful beliefs and ideologies; appropriation by the perception of a self (attavādupādāna), which centers on the belief in a permanent, unchanging self; and appropriation by false ethics and religious activity (silabbatupadāna), which involves attachment to ineffective or misguided ethical systems and religious practices.
Becoming (bhava) is the tenth component, referring to the mode of existence shaped by attachment and craving. It represents the potential for future existence that is actualized through specific actions and conditions. Craving and attachment create strong influences on the mind, reinforcing dormant tendencies that predispose individuals towards certain actions and experiences. This leads to germinative actions that initiate the process of becoming, directly influencing the mode of future existence and establishing the conditions for a new life.
Birth or rebirth (jāti) is the eleventh component, designating the state of the matured five aggregates at the moment when they first become conjoined in birth due to the influence of the previous mode of existence. Finally, old age and death (jarāmaraṇa) constitute the twelfth component, caused by birth and leading to the cycle of worldly suffering, including disease, aging, suffering, and death. From the moment of birth until death, the five aggregates continuously mature and age, perpetuating the cycle of dependent origination and suffering.
The Four Brahmavihārās are central to Buddhist meditation and ethics, encompassing four noble states of mind to be cultivated towards all beings. Originating from the Abhidhammattha Sangaha of Ācariya Anuruddha, they are included among the forty Kammaṭṭhānas (meditation subjects). The first, Mettā (Loving-kindness), is the wish for the welfare and happiness of all beings, exemplified by a mother's selfless love for her child and the indiscriminate warmth of the sun's rays.
Karuṇā (Compassion) involves the desire to alleviate others' suffering, demonstrated by compassionate individuals who tirelessly help others without seeking recognition, akin to a father's stern yet caring guidance for his child's long-term welfare. Muditā (Sympathetic Joy) is the joy felt in others' success and happiness, countering jealousy. Practicing muditā involves genuinely celebrating others' achievements, even when envious feelings arise, as seen in overcoming historical jealousy that led to the persecution of figures like Socrates, Jesus Christ, and Gandhi.
Upekkhā (Equanimity) is the state of mental balance and impartiality, characterized by maintaining calmness and an unbiased attitude amidst life's ups and downs, reacting to both praise and criticism with equal composure, and remaining centered and balanced regardless of circumstances.
Link for Class: https://youtu.be/8E2M60JLUvg
Link for PPT: https://drive.google.com/file/d/18wRTlgrHwNiuOJpLxlsHOcYuJky-SqNY/view?usp=sharing
The principal of co production depends on once experience with the attractive object and unattractive objects.
ReplyDeleteI liked the concept of Bhava which is Becoming. I feel the process of becoming takes time. It is a steady process
ReplyDeleteIn this principle and conditioned co-production, the component craving is the root of all suffering. It deceives a person to attain his true happiness.
ReplyDeleteKaruna (compassion) and Upekkha (equanimity) remind me of the teachings of St. Ignatius of Loyola who emphasise working for the salvation of others' souls and being calm during both consolation and desolation times.
ReplyDeleteI learnt that Muditā encourages celebrating others' successes to counter jealousy, while Upekkhā promotes maintaining mental balance and impartiality in all situations, reflecting a profound level of emotional and psychological resilience.
ReplyDeleteThe four Brahmaviharas in Buddhism are very important in today's world because I feel that our self-centeredness has led to conflict. I believe that practicing these qualities can indeed contribute to greater peace and harmony in the world.
ReplyDeleteThe four states of mind is so important to live a disciplined life. Most of the times we tend to rely on the attachments because it gives us the escaping mentality from the suffering. I do feel that the four states of mind will be a sword and and armor to defeat the evil one like attachments.
ReplyDeleteI was wondering of this sympathetic joy which is never heard of. I was wondering of what joy it actually is but later learned it is the joy in celebrating other's success
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ReplyDeleteThe 4 Brahmavihāras helps us to develop a mind that is free from negative emotions like hatred, jealousy, and apathy, leading to a more peaceful and harmonious life. It leads to overall growth of the society at large.