A Human Being in the Buddhist Teaching of Dependent Origination

Abstract

From the standpoint of direct pure experience in our actual world, Buddha realized that everything is impermanent and is the subject to change. Therefore, nothing exists eternally in this world. Due to our misinterpretation about this mirage through our attachments we experience every sort of suffering.

The teaching on what such phenomenal existence should be is the Theory of Dependent Origination. Here we define this theory as showing that every phenomenal existence exists as the state of arising from and depending on different elements and conditions of each other.

Then we shall consider the about existence of I (man). Naturally the theory of Dependent Origination should be adopted when dealing with this issue.

As our existence is only a kind of form of phenomenon, it exists in a form of dependent origination. Buddhism taught that I-ness, so man is only a collection of five different constituents or aggregates. The five aggregates or constituent elements are 1) matter or form, which have material form of existence as our body. 2) perception 3) conception 4) volition ; and 5) consciousness.

The form of existence which originates depending on these five aggregates is called “I”. Buddhism attaches importance to the consciousness. It is considered as a synonym with discrimination, recognition, mind and intention. Thus, we can understand that our mind includes them as its function.

Moreover, in addition to this, Buddhism has one more important catch. It is the idea of Karma. Karma indicates our deeds and their effects. Our deeds will be eradicated in a moment, but some effects shall remain. These effects tend to surface sooner or later, and they become the very conditions under which our future form of existence will originate. In accordance with that Our life shall be moulded in the following sequence.

Mind→words→considerations→ideas→deeds→personality→life