Sentences with phrase «dependent origination»

In fact, Buddhist analysis shows, they are instances of dependent origination, lacking any substantial existence of their own.

However, it opens the way to asking whether the new «one» is simply the product of dependent origination or whether the process of origination also introduces some originality.

Christians recognize that they initially do not know what Buddhists mean by such terms as dependent origination.

I understand God to be that one, among the many that participate in dependent origination, that introduces alternative possibilities and calls for the realization of that possibility that is best both for that instance and also for the future.

If it is essential to Buddhist thought to hold that the process of dependent origination originates in the same way from the future as from the past, then there is a deep conceptual difference between Buddhist ontology and that of Whitehead.

Amid our self - structuring dependent origination, which in Zen is the very nature of the true self, we ought to respect as much as possible the capacities of others, both nonhuman and human, to originate dependently in their own self - structuring ways.

The doctrine of dependent origination underlies the rejection by Buddhists of both monism and dualism.

The Buddhist idea of dependent origination excludes creation.

This is translated as dependent origination.

God may instead be understood as an element in every instance of dependent origination.

«Family,» the metaphor and symbol of dependent origination, defines the nexus of meaningful relationships — although, they can not be reduced to what «family» stands for, it tends to be perceived, as such, nonetheless.

When Buddhists speak of karma, of anatman, of dependent origination, of nonattachment, and of enlightement, they are highlighting other features.

We can then highlight that element in every human instance of dependent origination that introduces freedom and moral responsibility and the temporal asymmetry so important to the historical consciousness.

Thus the replacement of substance by «the many becoming one» in Whitehead and by «dependent origination» in many Buddhists is very similar.

For Whitehead, also, we could understand each actual occasion as an instance of «dependent origination.»

For Buddhists, the realization that nothing is permanent, that I am myself nothing but an instance of dependent origination, is profoundly liberating.

Hence, just as important as the fact of dependent origination is the fact of self - determination.

We often translate that into English as «dependent origination.»

Instead God is an instance, albeit the all - inclusive instance, of dependent origination.

They call this relationality pratitya - samutpada, or dependent origination.

But this experience is an instance of dependent origination, a node of interconnections of other things, each of which is a node of interconnections of other things.

Whiteheadians share the Buddhist vision of dependent origination.

I do not mean here to dispute the fact that dependent origination as such is formless and can, for that reason, assume any form.

Then the realization of the identity of Atman and Brahman is not so different from the recognition that every event including the event of human experience is an instance of dependent origination.

An all powerful deity is completely incompatible with an understanding of dependent origination.

Ultimately we must be able to show that these sorts of entities are also instances of dependent origination, but when Buddhists begin with them, it seems to me, they are often not so convincing.

It is an instance of dependent origination.

This does not mean that there are not other events, in the brain, for example, that contribute to the dependent origination of human experience.

The Buddhists talk about «dependent origination.»

So in a more complex way the six senses do not exist, the 18 elements of the senses do not exist (sense organ, sensory perception, and consciousness of such contact), and the 12 links of dependent origination — all do not exist.

Along with impermanence, dependent origination, typical reality vs ultimate reality, and emptiness the experience and awareness of no - self is considered a highly desirable experience in advanced meditation practice.

Along with impermanence, dependent origination, typical reality -LSB-...]

The heart of such a person is lit with the wisdom of dependent origination, and overflows with the spirit of compassion.

There are sheets for the subtopics of Dependent Origination, Anicca, Anatta, and Dukkha.

In this continuation of the study of the Buddhist Wheel of Life we focus on the 12 Nidanas or12 links of dependent origination.

When people do bad things: Evil, suffering, and dependent origination.