Such is the origination of this entire mass of stress & suffering." From birth as a requisite condition, then aging-&-death, sorrow, lamentation, pain, distress, & despair come into play. "From ignorance as a requisite condition come fabrications. Nibbana isn't the unconditioned as much as it's the _un_conditioned.Īs with all conditional things, since ignorance itself isn't self-sustaining, it persists for only as long as the conditions for its existence persist:
This mental process is 'seen,' ignorance is replaced by 'knowledge and vision of things as they are' ( yatha-bhuta-nana-dassana), and nibbana, then, would be the 'letting go' of what isn't self through the dispassion ( viraga) invoked in seeing the inconstant ( anicca) and stressful ( dukkha_) nature of clinging to false refuges that are neither fixed nor stable (anatta).
This, I think, is incredibly difficult to see, but perhaps what happens here is that once self-identity view ( sakkaya-ditthi) is removed, the duality of subject and object is also removed, thereby revealing the level of mere conditional phenomena, i.e., dependent co-arising in action. In essence, things are being viewed from the perspective of activities and processes as they arise, persist, and cease rather than things existing from their own side. This may be a bit of nonsense, but in one of the ways I like to look at it, the conventional viewpoint explains things through subject, verb, and object whereas the ultimate viewpoint explains things through verb alone. it's realized through unestablished consciousness." Nirvana is the end of this process (emphasis mine)." Nirvana is "realized only when the mind stops defining itself in terms of place. As Thanissaro Bhikkhu puts it, "Samsara is a process of creating places, even whole worlds, (this is called becoming) and then wandering through them (this is called birth). The way it's presented in Theravada, samsara, literally 'wandering on,' is the potential for the arising of human suffering, while nibbana, literally 'extinguishing,' is the cessation of that potential. For starters, I think it's much better to think about phenomena in Buddhism as activities, events, or processes rather than things or places (a la process philosophy). I don't see why it isn't at least theoretically possible to be liberated from samsara.
When you consider and bring into the equation cause and effect, the OP may be better understood. Let me define samsara as: just a continuous flow
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