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Let me rim that Latino ass of yours. Young men in group action. The nikayas themselves do not give a systematic explanation of the nidana series.
The twelve nidanas were interpreted by Buddhaghosa c. The third to the tenth nidanas relate to the present life, beginning with the descent of vijnana consciousness, perception into the womb.
Yet, the twelve nidanas have also been interpreted within the Theravada tradition as explaining the arising of psychological or phenomenological processes in the present moment.
There is scriptural support for this as an explanation in the Abhidharmakosa of Vasubandhu , insofar as Vasubandu states that on occasion "the twelve parts are realized in one and the same moment".
In this interpretation, Birth and Death refer not to physical birth and death, but to the birth and death of our self-concept, the "emergence of the ego".
Therefore, Birth and Death must be explained as phenomena within the process of dependent arising in everyday life of ordinary people.
Right Mindfulness is lost during contacts of the Roots and surroundings. Thereafter, when vexation due to greed, anger, and ignorance is experienced, the ego has already been born.
It is considered as one 'birth'". The Abhidharmakosa also outlines three other models of the twelve nidanas, that were used by the Sarvastivada schools together with the three lifetimes model: It is found on the outside walls of Tibetan Buddhist temples and monasteries in the Indo-Tibetan region, to help ordinary people understand Buddhist teachings.
The Three Fires sit at the very center of the schemata in the Bhavacakra and drive the whole edifice. In Himalayan iconographic representations of the Bhavacakra such as within Tibetan Buddhism , the Three Fires are known as the Three Poisons which are often represented as the Gankyil.
The Gankyil is also often represented as the hub of the Dharmacakra. Tsongkhapa , following Asanga , explains how the twelve nidanas can be applied to one life of a single person, two lives of a single person, and three lives of a single person.
This denial necessitated placing the first two nidanas of the "dependent origination" chain into the past life.
According to Frauwallner, the twelvefold chain is a combination of two lists. Originally, the Buddha explained the appearance of dukkha from tanha , "thirst," craving.
This is explained and described in the second part, from tanha on fowards. Later on, under influence of concurring systems, the Buddha incorporated avijja , "ignorance," as a cause of suffering into his system.
This is described in the first part, which describes the entry of vijnana into the womb, where the embryo develops. According to Schumann, the twelvefold chain is a later composition by monks, consisting of three shorter lists.
These lists may have encompassed nidana , , and The progress of this composition can be traced in various steps in the canon.
Lambert Schmitthausen argues that the twelve-fold list is a synthesis from three previous lists, arguing that the three lifetimes-interpretation is an unintended consequence of this synthesis.
Bucknell analysed four versions of the twelve nidanas, to explain the existence of various versions of the pratitya-samutpada sequence.
The twevefold version is the "standard version," in which vijnana refers to sensual consciousness. In the socalled "branched version", which is not strictly linear, but connects a couple of branches, vijnana is derived from the coming together of the sense organs and the sense objects, a description which can also be found in other sutras.
The three of them constitute phassa "contact". From there on, the list is linear. The Mahanidana-sutta describes a "looped version," which is also further linear, in which vijnana and nama-rupa condition each other.
According to Bucknell, this "looped version" is derived from the "branched version. Cognitive consciousness is related to the senses and the sense objects.
It is "samsaric vijnana " which forms, in Buddhist thought, the connection between two lifes. While the "branched version" refers directly to the six sense objects, the "looped version" and the standard version instead name it nama-rupa , which eventually was misinterpreted as "name-and-form" in the traditional sense.
This created "new causal series," which made it possible to interpret the beginning of the chain as referring to rebirth, just like the end of the chain.
In line with this reinterpretation, vijnana "became the consciousness that descends into the mother's womb at conception, while nama-rupa became the mind-body complex that [ Bucknell further notes that the "branched version," in which nama-rupa refers to the six classes of sense-objects, corresponds with Buddhadasas psychological interpretation of the twelve nidanas.
The "looped version," in which vijanana corresponds with "rebirth consciousness," corresponds with defenders of the traditional interpretation, such as Nyanatiloka.
A similar resemblance has been noted by Jurewicz, who argues that the first four nidanas resemble the Hymn of Creation of RigVeda X, , in which avijja ignorance leads to kamma desire , which is the seed of vijnana "consciousness".
It mistakenly identifies itself with name and form , losing sight of its real identity. According to Gombrich, the Buddhist tradition soon lost sight of this connection with the Vedic worldview.
It was aware that at this point there is the appearance of an individual person, which the Buddha referred to as the five skandhas,  denying a self atman separate from these skandhas.
Yet, as Gombrich notes, samkhara , vijnana , and vedana also appear as separate links in the twelvefold list, so this eqaution can't be correct for this nidana.
They may have been invoked for educated listeners, to make the point that suffering arises in dependence on psychological processes without an atman, thereby rejecting the Vedic outlook.
According to Gombrich, following Frauwallner, [note 35] the twelve-fold list is a combination of two previous lists, the second list beginning with tanha , "thirst," the cause of suffering as described in the second Noble Truth".
Jurewicz's interpretation also makes it unnecessary to accept the complicated, indeed contorted, interpretation favoured by Buddhaghosa, that the chain covers three lives of the individual.
According to Mathieu Boisvert, nidana correlate with the five skandhas. According to Schumann, the Nidanas are a later synthesis of Buddhist teachings, meant to make them more comprehensible.
Comparison with the five skhandhas shows that the chain contains logical inconsistencies, which can be explained when the chain is considered to be a later elaboration.
Those can only exist when nama-rupa en consciousness are present. Schumann also proposes that the fold is extended over three existences, and illustrate the succession of rebirths.
While Buddhaghosa and Vasubandhu maintain a schema, Schumann maintains a scheme, putting the five skandhas aside the twelve nidanas.
The second and third truths in the Four Noble Truths are related to the principle of dependent origination,  with dependent arising elaborating the arising of suffering.
According to Eisel Mazard, the twelve Nidanas are a description of "a sequence of stages prior to birth," as an "orthodox defense against any doctrine of a 'supernal self' or soul of any kind [ The notion of karma is integrated into the list of twelve nidanas, and has been extensively commented on by ancient Buddhist scholars such as Nagarjuna.
Both good and bad karma sustain the cycle of samsara rebirth and associated dukkha, and both prevent the attainment of nirvana. According to Nagarjuna, the second causal link sankhara , motivations and the tenth causal link bhava , gestation are two karmas through which sentient beings trigger seven sufferings identified in the Twelve Nidanas, and from this arises the revolving rebirth cycles.
To be liberated from samsara and dukkha, asserts Buddhism, the 'dependent origination' doctrine implies that the karmic activity must cease. In the Madhyamaka philosophy, to say that an object is "empty" is synonymous with saying that it is dependently originated.
Since there is nothing whatever That is not dependently existent, For that reason there is nothing Whatsoever that is not empty.
If any object was characterized by 'being-itself,' then it has no need to dependently rely on anything else. Further, such an identity or self-characterization would prevent the process of dependent origination.
Inherence would prevent any kind of origination at all, for things would simply always have been, and things would always continue to be.
According to Nagarjuna, even the principle of causality itself is dependently originated, and hence it is empty.
Madhyamaka is interpreted in different ways by different traditions. In the Tibetan Gelug school, all dharmas are said to lack any ' inherent ' existence, according to the Tibetan scholar Tsongkhapa in his Ocean of Reasoning.
In the Dzogchen tradition of Tibetan Buddhism , the concept of dependent origination is considered to be complementary to the concept of emptiness.
Specifically, this tradition emphasizes the indivisibility of appearance and emptiness—also known as the relative and absolute aspects of reality: In Mipham Rinpoche 's Beacon of Certainty , this relationship is explained using the metaphor of the reflection of the moon in water.
One of the founders of Tibetan Buddhism, Padmasambhava , emphasized his respect for this relationship as follows:. My actions and respect for cause and effect are as fine as grains of flour.
The Huayan school taught the doctrine of the mutual containment and interpenetration of all phenomena, as expressed in Indra's net.
One thing contains all other existing things, and all existing things contain that one thing. This philosophy is based in the tradition of the great Madhyamaka scholar Nagarjuna and, more specifically, on the Avatamsaka Sutra.
Suzuki as the crowning achievement of Buddhist philosophy, the Avatamsaka Sutra elaborates in great detail on the principal of dependent origination.
This sutra describes a cosmos of infinite realms upon realms, mutually containing one another. Thich Nhat Hanh states, " Pratitya samutpada is sometimes called the teaching of cause and effect, but that can be misleading, because we usually think of cause and effect as separate entities, with cause always preceding effect, and one cause leading to one effect.
According to the teaching of Interdependent Co-Arising, cause and effect co-arise samutpada and everything is a result of multiple causes and conditions In the sutras, this image is given: If you take one away, the other two will fall.
A cause must, at the same time, be an effect, and every effect must also be the cause of something else. This is the basis, states Hanh, for the idea that there is no first and only cause, something that does not itself need a cause.
Sogyal Rinpoche states all things, when seen and understood in their true relation, are not independent but interdependent with all other things.
A tree, for example, cannot be isolated from anything else. It has no independent existence, states Rinpoche. Garfield states that Mulamadhyamikakarika uses the causal relation to understand the nature of reality, and of our relation to it.
This attempt is similar to the use of causation by Hume, Kant, and Schopenhauer as they present their arguments. Nagarjuna uses causation to present his arguments on how one individualizes objects, orders one's experience of the world, and understands agency in the world.
Schilbrack states that the doctrine of interdependent origination seems to fit the definition of a metaphysical teaching, by questioning whether there is anything at all.
From Wikipedia, the free encyclopedia. Four Stages Arhat Buddha Bodhisattva. The doctrine thus complements the teaching that no permanent, independent self can be found.
This is identified as the first reference in the Canon in footnote 88 for Sutta 1, verse 3. It is important to note that volition is noted again in the same sequence as a cause of consciousness.
Space refers to the idea of space that is occupied by any of the other four elements. For example any physical object occupies space and even though that space is not a property of that object itself, the amount of space it occupies is a property of that object and is therefore a derived property of the elements.
To give another example, it is just like the case of a person in a room who sees many things when he opens the window and looks through it.
If it is asked, 'Who is it that sees? Is it the window or the person that actually sees? One can only see through the window.
So the eye does not have the ability to see without the eye-consciousness. The eye-consciousness itself cannot see anything without the organ.
The eye is not seeing, nor is seeing the eye, yet there cannot be an act of seeing without the eye. In reality, seeing comes into being depending on the eye.
It is now evident that in the body there are only two distinct elements of materiality eye and mentality eye-consciousness at every moment of seeing.
In addition, there is also a third element of materiality — the visual object. Without the visual object there is nothing to be seen Bhava is concrete sentient existence in one of the three realms of existence posited by Buddhist cosmology, a span of life beginning with conception and ending in death.
In the formula of dependent origination it is understood to mean both i the active side of life that produces rebirth into a particular mode of sentient existence, in other words rebirth-producing kamma; and ii the mode of sentient existence that results from such activity.
It refers not just to birth at the beginning of a lifetime, but to birth as new person, acquisition of a new status or position etc.
Thus, the complete cessation of dukkha must imply that there is no further birth for the enlightened. By making this connection it brings into prominence the comprehensive character of the principle of conditionality — its ability to support and explain both the process of compulsive involvement which is the origin of suffering and the process of disengagement which leads to deliverance from suffering.
Thereby it reveals dependent arising to be the key to the unity and coherence of the Buddha's teaching. The next three dependent originations, namely craving, indulgence and gestation foster the fruits of the present destiny.
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Consumables can decrease BP. These are generalizations, though. People with pre-existing conditions may have entirely different reactions and further research is needed.
Not Helpful 6 Helpful Some do, such as the Thiazide diuretics. However, loop and potassium sparing diuretics don't help much with blood pressure but are used for other heart problems.
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While mutations in the gene PTEN were also thought to have caused Juvenile Polyposis Syndrome, it is now thought that mutations in this gene cause a similar clinical picture to Juvenile Polyposis Syndrome but are actually affected with Cowden syndrome or other phenotypes of the PTEN hamartoma tumor syndrome.
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Juvenile polyposis syndrome Synonyms retention polyps Micrograph of a gastric juvenile polyp, as may be seen in juvenile polyposis syndrome.
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