{"id":250,"date":"2008-08-24T09:53:00","date_gmt":"2008-08-24T09:53:00","guid":{"rendered":"http:\/\/blog.beliefnet.com\/treeleafzen\/2008\/08\/sit-a-long-with-jundo-heart-su-29.html"},"modified":"2008-08-24T09:53:00","modified_gmt":"2008-08-24T09:53:00","slug":"sit-a-long-with-jundo-heart-su-29","status":"publish","type":"post","link":"https:\/\/www.beliefnet.com\/columnists\/treeleafzen\/2008\/08\/sit-a-long-with-jundo-heart-su-29.html","title":{"rendered":"SIT-A-LONG with JUNDO: Heart Sutra XVII (The Twelve-Fold Chain)"},"content":{"rendered":"

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TODAY (AND TOMORROW) … THE PROMISED TALKS ON THIS VERY IMPORTANT SUBJECT …<\/span><\/p>\n

The Heart Sutra’s talk of “Ignorance”, “Old Age” & “Death”, the human senses and consciousness, alludes to the Buddha’s explanation of the ‘Twelve-fold Chain of Cause & Effect’<\/span> (often called the ‘Twelve-fold Chain of Dependent Origination’<\/span> or ‘Twelve Causes’<\/span>) … It describes how our experience of being a separate “self” arises — and with it, as its mirror reflection, the experience of a separate world not our “self”, coupled with desires, judgments, discontents with that world, feelings of passing time and all the rest …<\/p>\n

I am struck by how the Buddha’s idea parallels modern theories of the development of a consciousness and a sense of separate identity in the human infant (such as the model by researchers HERE<\/a>) … as the child begins to respond and react to pleasant and unpleasant input through the senses, slowly building a hard sense of “self” vs. “other”, driven on by its thirst and hunger and other desires …<\/p>\n

In fact, is our Buddhist practice an effort, in some way, to reverse or return to aspects of living that arose or were lost in those first days of our lives? Are we attempting to recover our original undivided state prior to “self\/other” but –this time– free of the greed, anger, fear, need and lack of understanding of the crying newborn? (That’s Jundo’s theory, which I propose.<\/span>)<\/p>\n

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Nishijima Roshi has written an explanation of the chain that I will quote here at length … <\/span><\/div>\n


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Sekishin: What, specifically, are the \u00e2\u20ac\u02dcTwelve Causes?\u00e2\u20ac\u2122<\/p>\n

Gudo: The \u00e2\u20ac\u02dcTwelve Causes\u00e2\u20ac\u2122 are (1) chaos (sk: avida), (2) action (karma), (3) consciousness (vijnana), (4) the external world (nama-rupa), (5) the six sense organs (shadayatana), (6) contact (spasha), (7) sensation (vedana), (8) desire (trishna), (9) grasping (upadana), (10) possession (bhava), (11) birth (jeti), and (12) sickness, old age and death (jana-marana).<\/p>\n

Sekishin: To begin at the beginning, what is the meaning of \u00e2\u20ac\u02dcchaos,\u00e2\u20ac\u2122 the first of the \u00e2\u20ac\u02dcTwelve Causes?\u00e2\u20ac\u2122<\/span> <\/p>\n


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Gudo: … We call it \u00e2\u20ac\u02dcchaos,\u00e2\u20ac\u2122 for it is the ambiguous state which is the source of all that is before the mind comes into play, before the mind divides and judges \u00e2\u20ac\u00a6. At the beginning, nothing is clearly defined or distinguished from any other thing until the mind finds organization therein. Before the mind divides objects, assigning names, distinguishing by characteristics and imposing judgments, there is no figure or ground, no subject or object, no defined relationships of any kind, the whole merging into the whole. This first of the \u00e2\u20ac\u02dcTwelve Causes\u00e2\u20ac\u2122 is often referred to in Buddhist philosophy as \u00e2\u20ac\u02dcignorance\u00e2\u20ac\u2122 for we are ignorant of that original nature, seeing only a world of division and judgments, and what there is is very difficult to grasp or understand except by means of inadequate, abstract concepts. And so, in our ignorance, we do not know how to interpret the proper nature of things, we misapprehend this source of our existence, the conditions surrounding our birth. We feel enigma, complexity and an overriding sense of ambiguity with regard to the true state, wherefrom the notion of the person as an individual arises as something separate and apart from the real world, subject from object, \u00e2\u20ac\u02dcthis\u00e2\u20ac\u2122 from \u00e2\u20ac\u02dcthat.\u00e2\u20ac\u2122 This process of division by mind into thinking, thinker and discriminated thoughts is the mental process being described in the chain of \u00e2\u20ac\u02dcTwelve Causes,\u00e2\u20ac\u2122 beginning with the following of the \u00e2\u20ac\u02dcTwelve Causes\u00e2\u20ac\u2122 which is \u00e2\u20ac\u02dcaction.\u00e2\u20ac\u2122<\/span><\/p>\n


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Sekishin: Are you saying that \u00e2\u20ac\u02dcignorance\u00e2\u20ac\u2122 and \u00e2\u20ac\u02dcaction\u00e2\u20ac\u2122 are not separate, but combine into a single process?<\/span><\/p>\n


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Gudo: Yes. \u00e2\u20ac\u02dcAction\u00e2\u20ac\u2122 really can best be seen as something which combines \u00e2\u20ac\u02dcaction\u00e2\u20ac\u2122 and \u00e2\u20ac\u02dcchaos.\u00e2\u20ac\u2122 We might say that it is human action of the simplest kind, volitional but undirected action like the moving hands and feet of a newborn baby. It is much as the blind flailing about of the tiny baby who, still lacking clear sense of separate self, undirectedly kicks and thrashes amid the chaos of the new environment in which it finds itself. Thus, in the midst of the \u00e2\u20ac\u02dcchaos,\u00e2\u20ac\u2122 this movement or \u00e2\u20ac\u02dcaction\u00e2\u20ac\u2122 naturally arises.<\/o:p><\/span><\/p>\n


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Sekishin: So, in Buddhism, this \u00e2\u20ac\u02dcaction\u00e2\u20ac\u2122 truly sits at the start of all causal relationships?<\/span><\/p>\n


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Gudo: Yes. …<\/span><\/p>\n


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Sekishin: And how does this relate to \u00e2\u20ac\u02dcconsciousness,\u00e2\u20ac\u2122 the next of the \u00e2\u20ac\u02dcTwelve Causes?\u00e2\u20ac\u2122
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Gudo: \u00e2\u20ac\u02dcConsciousness,\u00e2\u20ac\u2122 simple self-awareness, is a function of the workings of the brain, is possessed by each of us. Or, to say it in other words, it is \u00e2\u20ac\u02dcmind.\u00e2\u20ac\u2122 It is one of the assertions of Buddhism that this \u00e2\u20ac\u02dcmind\u00e2\u20ac\u2122 which each of us possesses is formed and created out of the \u00e2\u20ac\u02dcaction\u00e2\u20ac\u2122 which precedes it, a sense of \u00e2\u20ac\u02dcself\u00e2\u20ac\u2122 much as the newborn infant begins to develop a sense of self, a sense of separation from its environment as its arms and legs flail about amid the chaos, thereby coming to define space and dimension. And as the sense of \u00e2\u20ac\u02dcself\u00e2\u20ac\u2122 arises, the sense of \u00e2\u20ac\u02dcnot self,\u00e2\u20ac\u2122 of the external world, mentally arises as its reflection.
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Sekishin: So, that leads us to the relationship of \u00e2\u20ac\u02dcconsciousness\u00e2\u20ac\u2122 and the following of the \u00e2\u20ac\u02dcTwelve Causes,\u00e2\u20ac\u2122 \u00e2\u20ac\u02dcthe external world.\u00e2\u20ac\u2122
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Gudo: Here, \u00e2\u20ac\u02dcexternal world\u00e2\u20ac\u2122 refers to each and every one of the individual things which exist, the multitude of phenomena upon which we have mentally bestowed names and identity \u00e2\u20ac\u00a6.. In other words, this is the objective world. It means whatever we can grasp with our senses, or if we were to say it in modern terms, it means the \u00e2\u20ac\u02dcphysical.\u00e2\u20ac\u2122 However, the \u00e2\u20ac\u02dcphysical,\u00e2\u20ac\u2122 the \u00e2\u20ac\u02dcobjective world,\u00e2\u20ac\u2122 does not exist independently, but exists in a reactive, responsive relationship to \u00e2\u20ac\u02dcconsciousness,\u00e2\u20ac\u2122 to \u00e2\u20ac\u02dcmind.\u00e2\u20ac\u2122 <\/span>It is the \u00e2\u20ac\u02dcnot self\u00e2\u20ac\u2122 reflective of \u00e2\u20ac\u02dcself.\u00e2\u20ac\u2122 This is the nature of the relationship between \u00e2\u20ac\u02dcconsciousness\u00e2\u20ac\u2122 and the \u00e2\u20ac\u02dcexternal world.\u00e2\u20ac\u2122 The existence of \u00e2\u20ac\u02dcmind,\u00e2\u20ac\u2122 of \u00e2\u20ac\u02dcconsciousness,\u00e2\u20ac\u2122 necessarily gives rise to the existence of ideas of an \u00e2\u20ac\u02dcexternal world.\u00e2\u20ac\u2122 But furthermore, the existence of the \u00e2\u20ac\u02dcexternal world\u00e2\u20ac\u2122 necessarily anticipates the existence of \u00e2\u20ac\u02dcconsciousness.\u00e2\u20ac\u2122 A \u00e2\u20ac\u02dcself\u00e2\u20ac\u2122 entails a \u00e2\u20ac\u02dcnot self,\u00e2\u20ac\u2122 and \u00e2\u20ac\u02dcnot self\u00e2\u20ac\u2122 requires a \u00e2\u20ac\u02dcself.\u00e2\u20ac\u2122 So, there is a \u00e2\u20ac\u02dcco-dependent arising,\u00e2\u20ac\u2122 a relationship of interdependent existence, between \u00e2\u20ac\u02dcconsciousness\u00e2\u20ac\u2122 and the \u00e2\u20ac\u02dcexternal world.\u00e2\u20ac\u2122 In Buddhism, this relationship of mutually dependent existence is often called \u00e2\u20ac\u02dcco-dependent arising\u00e2\u20ac\u2122 (jp: engi<\/span>).
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Sekishin: And this connects to the \u00e2\u20ac\u02dcsix sense organs,\u00e2\u20ac\u2122 the next of the \u00e2\u20ac\u02dcCauses.\u00e2\u20ac\u2122
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Gudo: The \u00e2\u20ac\u02dcsix sense organs\u00e2\u20ac\u2122 means the six types of sense organ which receive external stimulation, and refers specifically to eye, ear, nose, tongue, body, and mind. In this list, \u00e2\u20ac\u02dcbody\u00e2\u20ac\u2122 refers to the sense of touch, and \u00e2\u20ac\u02dcmind\u00e2\u20ac\u2122 refers to the center point of the other senses which integrates all components of the sensory system into a whole. It is through these senses that information on the external world flows into the brain to be further interpreted, details added to our image of the world.
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Sekishin: It seems like a very scientific way of thinking about things \u00e2\u20ac\u00a6..
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Gudo: It is. …<\/span><\/p>\n


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Sekishin: That takes us to \u00e2\u20ac\u02dccontact.\u00e2\u20ac\u2122
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Gudo: \u00e2\u20ac\u02dcContact\u00e2\u20ac\u2122 means the \u00e2\u20ac\u02dccoming into contact\u00e2\u20ac\u2122 of the \u00e2\u20ac\u02dcsix senses,\u00e2\u20ac\u2122 the six types of sense organ, with the immediately prior of the \u00e2\u20ac\u02dcTwelve Causes,\u00e2\u20ac\u2122 the \u00e2\u20ac\u02dcexternal world\u00e2\u20ac\u2122 which provides the external stimulations to the senses.
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Sekishin: Which would bring us to \u00e2\u20ac\u02dcsensation.\u00e2\u20ac\u2122 What is meant by that?
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Gudo: This is \u00e2\u20ac\u02dcsensation\u00e2\u20ac\u2122 as in \u00e2\u20ac\u02dcfeeling sensations.\u00e2\u20ac\u2122 We might also call it \u00e2\u20ac\u02dcperception.\u00e2\u20ac\u2122 Just as \u00e2\u20ac\u02dccontact\u00e2\u20ac\u2122 is the passive form of one\u00e2\u20ac\u2122s coming into contact with the external stimulations, \u00e2\u20ac\u02dcsensation\u00e2\u20ac\u2122 is the active reception and taking in of external stimulations, the perception, the experiencing and actual tasting thereof in the contact.
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Sekishin: Which then connects to \u00e2\u20ac\u02dcdesire\u00e2\u20ac\u2122 in some way?
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Gudo: Yes. We might also phrase this \u00e2\u20ac\u02dcdesire\u00e2\u20ac\u2122 as \u00e2\u20ac\u02dcattachment.\u00e2\u20ac\u2122 It is our attachment to the external sensations, which attachment and desire are born as a result of \u00e2\u20ac\u02dcsensation.\u00e2\u20ac\u2122 Because we now perceive \u00e2\u20ac\u02dcthis\u00e2\u20ac\u2122 as opposed to \u00e2\u20ac\u02dcthat,\u00e2\u20ac\u2122 such discrimination leads to likes and dislikes, and the situation of wanting what we desire. This leads then to the next step, our efforts to reach out for what me want \u00e2\u20ac\u00a6
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Sekishin: \u00e2\u20ac\u02dcGrasping?\u00e2\u20ac\u2122
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Gudo: Yes. It is the conduct of \u00e2\u20ac\u02dcgrasping\u00e2\u20ac\u2122 which occurs from the motive of wishing to acquire and make one\u00e2\u20ac\u2122s own, by hook or by crook, the things which are the objects of our \u00e2\u20ac\u02dcattachment,\u00e2\u20ac\u2122 our \u00e2\u20ac\u02dcdesire.\u00e2\u20ac\u2122
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<\/span>This brings us to bhava<\/span>, the next link in the chain, which is the state of a sense of possessing which arises from that \u00e2\u20ac\u02dcgrasping..\u00e2\u20ac\u2122 Such reaching out has a result: We do get something, and we develop a mental consciousness of possession and ownership. But this possession refers not only to a simple ownership of things as property, but to a fundamental sense of \u00e2\u20ac\u02dchaving\u00e2\u20ac\u2122 something, for example, of having our own body and having our very life. We feel that we have our thoughts and ideas, our mind. Because such feelings of possession are fundamental to our sense of being, of having a life, it is sometimes called the \u00e2\u20ac\u02dcprocess of becoming\u00e2\u20ac\u2122 because it leads to the following link \u00e2\u20ac\u00a6..
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Sekishin: ‘Birth’ …
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Gudo: Yes. This \u00e2\u20ac\u02dcbirth\u00e2\u20ac\u2122 is \u00e2\u20ac\u02dclife,\u00e2\u20ac\u2122 our sense of being alive\u00e2\u20ac\u00a6.. It is our sense of our very lives, of our living born from the foundation of that possession. Thus, we feel that we were \u00e2\u20ac\u02dcborn.\u00e2\u20ac\u2122
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Sekishin: So, in Buddhism, it is thought that the state of \u00e2\u20ac\u02dcpossessing\u00e2\u20ac\u2122 somehow gives birth to our life, gives rise to our mental sense of being alive?
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Gudo: It sounds strange, does it not? In our common sense understanding, it may be hard for us to understand. But, such thinking which places the fact of \u00e2\u20ac\u02dcpossessing\u00e2\u20ac\u2122 in intimate relationship to life, our human lives \u00e2\u20ac\u00a6.. such thinking is philosophically of very deep meaning I believe.
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Sekishin: And so we come to sickness, old age and death.
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Gudo: In life, as the years pass, we all come to sickness, old age and death. These are the solemn facts of life which are to be found as the underside of birth and life itself.<\/o:p><\/span><\/p>\n


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Sekishin: So, the \u00e2\u20ac\u02dcTwelve Causes\u00e2\u20ac\u2122 come to a close with this final step of sickness, old age and death.
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Gudo: It should not be understood in that way. It is not that the \u00e2\u20ac\u02dcTwelve Causes\u00e2\u20ac\u2122 draw to an end with sickness, old age and death, but rather all goes round and connects to the first link, to \u00e2\u20ac\u02dcignorance\u00e2\u20ac\u2122 and \u00e2\u20ac\u02dcchaos.\u00e2\u20ac\u2122 In that way, our ideas of \u00e2\u20ac\u02dclife\u00e2\u20ac\u2122 and \u00e2\u20ac\u02dcdeath,\u00e2\u20ac\u2122 \u00e2\u20ac\u02dcself\u00e2\u20ac\u2122 and \u00e2\u20ac\u02dcnot self\u00e2\u20ac\u2122 and all the rest are swept up and merge, are wholly absorbed once we fully pierce that vale of \u00e2\u20ac\u02dcignorance.\u00e2\u20ac\u2122 So, we really should view the \u00e2\u20ac\u02dcTwelve Causes\u00e2\u20ac\u2122 as constituting a circle, the last going right around to merge into the first. Thereby, it is often called by such names as the \u00e2\u20ac\u02dcWheel of Causation.’<\/span><\/p>\n

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\n<\/div>\n","protected":false},"excerpt":{"rendered":"

TODAY (AND TOMORROW) … THE PROMISED TALKS ON THIS VERY IMPORTANT SUBJECT … The Heart Sutra’s talk of “Ignorance”, “Old Age” & “Death”, the human senses and consciousness, alludes to the Buddha’s explanation of the ‘Twelve-fold Chain of Cause & Effect’ (often called the ‘Twelve-fold Chain of Dependent Origination’ or ‘Twelve Causes’) … It describes…<\/p>\n","protected":false},"author":327,"featured_media":0,"comment_status":"closed","ping_status":"closed","sticky":false,"template":"","format":"standard","meta":{"footnotes":""},"categories":[1],"tags":[],"class_list":["post-250","post","type-post","status-publish","format-standard","hentry","category-guided-meditation"],"yoast_head":"\nSIT-A-LONG with JUNDO: Heart Sutra XVII (The Twelve-Fold Chain) - Treeleaf Zen<\/title>\n<meta name=\"robots\" content=\"index, follow, max-snippet:-1, max-image-preview:large, max-video-preview:-1\" \/>\n<link rel=\"canonical\" href=\"https:\/\/www.beliefnet.com\/columnists\/treeleafzen\/2008\/08\/sit-a-long-with-jundo-heart-su-29.html\" \/>\n<meta property=\"og:locale\" content=\"en_US\" \/>\n<meta property=\"og:type\" content=\"article\" \/>\n<meta property=\"og:title\" content=\"SIT-A-LONG with JUNDO: Heart Sutra XVII (The Twelve-Fold Chain) - 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