The Second Noble Truth (Samudaya – the Arising of Dukkha)

Certain human emotions and intentions (cetana) are said to predispose one to be reborn in particular realms. This is the second of the Four Noble Truths, the arising of Dukkha, corresponding with the common Indian idea of karma. Note that, as with the truth of Dukkha, this truth also had three aspects and that the six aspects may all be regarded as interdependent by Buddhists. The first aspect, Greed and meanness, sometimes represented by the cock in wheels of samsara, may lead to the Ghost realm (it seems they have huge stomachs but pin mouths thus possibly leading to extremes of hunger), anger/hate/murder (often represented by the snake) may lead to hell, ignorance and delusion (often represented by the ox) can lead to the Animal realm (including the realm of dolphins and primates, presumably) and great generosity may lead to the God realm and the attendant bliss, pride and complacency (especially of the devas – gods generally fall from their realms easily so Buddhists agree with the common misunderstanding of Proverbs 16:18 that pride tends to go before a fall). Siddhartha notes that gods have their uses but warns humans not to look to them for ultimate salvation.

Strictly speaking, according to Buddhism the ‘self’ is really some combination of what are called the five (interdependent) aggregates (skandas) and is not reborn as such so Buddhism believes in rebirth but not reincarnation. Nor is there therefore an eternal self and Buddhism (at least generally) also teaches that there was no creator God, only chains of causes and effect such as the ones I get into later (but the point of this is that there really is no I). Thus, ignorance that there is no “I” with real independent interests to champion leads to the two other causes of Dukkha: hate and greed (both on behalf of this non-existent self). The skandas include form (in a state of anger the form might include rushes of blood), sensation (the unpleasant emotion, anger), perception (the “I” might label this aspect of reality with such symbols as the words “I was wronged” or “s/he is a bad person”), volitions (reactions and habits that follow) and consciousness (constituted by the five western senses plus the sense of the mind that can together potentially gain awareness of both themselves at work (being aware) and the four other skanda realities, the blood, the labels, etc.) Buddhists try to be especially aware of, as well as of the impermanence of, all skanda states and to change habits positively. The result expected is wisdom which consists of enhanced awareness of the rest of the world and all of its interdependencies.

Tibetan wheels of samsara show Bodhisattvas living in all of the six main realms. The other feature of many of the wheels that bears on the arising of Dukkha is the 12 links of dependent origination. There is no beginning or end of the chain as it’s a chain. Traditionally they are listed with ignorance first causing karma formation as past links leading to our present and then come (as night follows day as it were) consciousness, mind body combination, six sense bases, contact, sensation, desire, clinging, becoming. The next section is traditionally regarded as our future. Number 11 is traditionally birth and number 12 is old age and death. The links are also regarded as psychological as well as cosmological links. With ignorance as number one you can imagine how becoming aware of reality was viewed as a first priority. Acting with awareness and therefore making independent cetana possible may lead to acting with true agency but the chain can strictly be broken anywhere with the same result that comes next as the third of the Noble Truths: Nirvana (that the end of Dukkha is possible).