2) THE PROCESS OF RELATING TO LIFE and PLEASURE LEADS TO PREFERENCES
Part Two - version 1.0 :
THE
PROCESS OF PERCEIVING, UNDERSTANDING AND RELATING TO LIFE and WHEREVER
THERE ARE PLEASURABLE THINGS, PERSONAL PREFERENCES CAN ARISE
a) how we perceive relate to and understand life -
b) the 3 different forms of desire -
c) summary
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a) how we perceive relate to and understand life -
Depending on translation, often completely hidden in the 2nd. and 3rd. truth, is a list describing how the 6 senses work.
If we isolate this process with reference to the eye and seeing, it reads like this:
"The
eye .... Forms... Eye-consciousness... Eye-contact... Feeling born of
eye-contact... Perception of forms... Intention for forms... Craving for
forms... Thought directed at forms... Evaluation of forms..."
Buddha
appears to have listed a process in ten steps, and it seems this
process describes how an individual perceives, understands and relates
to life ...
i do not claim to understand these ten steps, but at
this point, what i find extremly valuable in the 1st noble truth is
twice repeated and seemingly totally out of context, where it says "in
short, the five aggregates of clinging are dukkha".
These 5
aggregates of clinging are "form, feeling, perception, mental
formations, and consciousness" : and this is actually, almost exactly, a
short version of the process listed above, from the 2nd and 3rd noble
truth!
... and this short version seems understandable (i make no
claim to perfection - im sure there are many other interesting
interpretations and i would welcome creative thought from others)
1)
forms objects - a tree/the eye. 2) feeling - seeing it i.e. touching or
feeling it through light waves. 3) perception - the sensation on the
back of the retina. 4) mental formations - identifying - fixing the
sensation with a mental image, a name, a memory. 5) consciousness -
comparing and associating memories in creative thought.
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b) The 3 different forms of desire
It
is also important to realise that the 4 noble truths understand desire
in 3 forms ... "craving for sensuality, craving for becoming, craving
for non-becoming" seems the best translation.
Again, it is a
shame that the word "craving" is used, because it seems most thoughtful
people would agree that even the slightest inclination is going to
influence us ... and im open to suggestion, but i believe this is
particularly relevant in the sense of wanting to be someone, wanting to
confirm or change our self image and image for others, the continual
adjustments we make with our everyday thoughts and dreams to find how we
fit with the world, not just the special daydreams, the everyday
chatter which runs in the background, redifining ourselves - i believe
this influences practically all my thoughts.
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c) summary
And,
so to tie things up, if "in short, the five aggregates of clinging are
dukkha" means "the process of perceiving, understanding and relating to
life is not running smoothly"
SO, ... WHY ? if we return to the
2nd and 3rd truth (the origination and dissolution of dukkha), it is
explained that wherever there are pleasurable things, there this craving
can arise or be abandoned - but if we use our common sense this would
also apply to the slightest preference and so : wherever there are
pleasurable things, there these preferences can arise or be abandoned"
So
it seems very simple : "the process of perceiving, understanding and
relating to life is not running smoothly, because wherever there are
pleasurable things, personal preferences can arise" (and i suggest this
is because personal preferences are what make us always want to be
somewhere else, rather than here and now)
And this is actually so
simple and obvious that i cant believe its possible ... it seems
nothing very mystical or metaphysical - a mixture of perceptive or
cognitive psychology and scientific objectivity - and could this really
be one sense of what Buddha was talking about?
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But,
here we are only talking about the facts of origination and dissolution
of dukkha and we are only asked to exercise our awareness and
understanding concerning this 2nd and 3rd truth. The way to end dukkha
is the 4th truth, which is the eightfold path.
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