What is Buddhism? Basics 5 - The Twelve Dependent Originations

     The concept of "self," which we've explored thus far, arises from what Buddhism terms "primordial ignorance"—a lack of realization concerning the ultimate interconnectedness and oneness of all existence. This ignorance initiates a chain reaction known as the Twelve Dependent Originations, unfolding in twelve distinct stages.

Firstly, primordial ignorance gives rise to the "formative function," which fabricates the illusion of a self and other entities. This, in turn, leads to the emergence of the "discerning function," responsible for identifying these fabricated entities. Subsequently, various "forms and names or concepts" manifest, followed by the development of "(six) sense functions" to perceive them from different perspectives. The sensory functions generate corresponding "(six) sensory information," triggering the "feeling functions" to recognize and categorize these sensations. Consequently, the "seeking function" arises, driven by a desire to acquire what has been recognized, leading to the "clinging function," which strives to possess the sought-after objects. This clinging becomes the impetus for the "formation of individual existence," culminating in the "birth of an individual." The individual undergoes the inevitable stages of "aging and death," perpetuating the cycle of existence.

This process begins with a fundamental ignorance of the interconnectedness and unity of all things, which fosters a fixation on the self and the assumption of many other opposing selves, resulting in an ongoing struggle until death. Even after death, this cycle repeats with a new self.

The Twelve Dependent Originations meticulously explain the development of suffering caused by the ego's fixation on self, devoid of awareness of the interconnectedness and unity of all things. This culminates in being born into the physical world and progressing through aging and death.

However, it seems that understanding these processes has been historically difficult because the worldview is completely different from that of the popular naive realism.

Naive realism posits that perceptions and desires only arise after birth into this world. According to the Twelve Dependent Originations, however, individual formation occurs for the first time in the tenth stage, "formation of individual existence", which is nearly the final stage. Subsequently, in the eleventh stage, "birth of an individual," one is born into the world, allowing for perception and desire. Therefore, the first to ninth stages elucidate the metaphysical (invisible world) processes preceding individual birth. Naive realism assumes that only the visible physical world constitutes reality, relegating events outside this realm as metaphysical implying unrealistic.

Conversely, Buddhism views the entire world as a mental construct, where the so-called physical world is a component. Thus, the twelve causal processes occur within the realm of the mind, with only the stages from birth to old age and death manifesting in the physical world. Buddhism posits that these physical processes stem from numerous preceding mental processes.

Naive realism commonly assumes that the external world predates human existence, with individuals being born into this world with physical bodies. It asserts that the external material world represents objective reality, while the internal world of the mind constitutes personal thoughts.

In contrast, Buddhism asserts that the apparent external material world projects information from within onto the outside world. Our perceptions and feelings merely react to this projected information. Therefore, Buddhism does not delineate separate worlds such as the material world and the world of the mind.

The "six sensory functions" precede the "six sensory information" because Buddhism posits that sensory information projects outward from the "six sensory functions" (eye, ear, nose, tongue, body, and consciousness).

For instance, while one may traditionally believe external smells are perceived through the nose, Buddhism suggests smell information within consciousness projects externally through the nose's sensory function. Similarly, visual, tactile, and gustatory sensations of items like mushrooms are projected externally through respective sensory functions (eye, body, tongue).

Though complex, the core issue revolves around whether we perceive the world as extending outward or inward.

Traditionally, we perceive mushroom scent, visual data, touch, and taste as originating externally and stimulating our sensory functions. Buddhism proposes stimulation originates inwardly, not externally.

This perspective isn't far-fetched when viewed differently.

Moreover, quantum mechanics developed since the first half of the 20th century proposed that the state of elementary particles constituting matter's ultimate elements remains indeterminate until observed by human consciousness. This indicates the material world cannot exist independently of consciousness.

Even Einstein, the relativity theory's founder, initially doubted quantum mechanics, querying, "Does quantum mechanics imply the moon is not definite when not observed?" Subsequent experiments validated quantum mechanics' conclusions.

Thus, Buddhism's assertion that the external world depends on human consciousness aligns with scientific findings.

Finally, reaffirming the Twelve Dependent Originations again, common sense posits individual (human) conception begins only after body formation. Conversely, Buddhism teaches a twelve-stage process initiating with self-delusion and countless other beings formed by the " formative function, triggered by the "primordial ignorance," which is unaware of the infinite interconnectedness and unity of all things, followed by the "discerning function" identifying them. Then, "forms, names, and concepts" are attributed to these beings. The ensuing "sensory function" projects their information outward, generating six "sensory information" pieces. The "feeling functions" recognize and categorize these sensations, prompting the "seeking function" driven by desire and the "clinging function" striving to possess desired objects. This culminates in the "formation of individual existence" and the "birth of an individual." Aging and death ensue, perpetuating the cycle of rebirth if unaltered.

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