u/Life_Version_7889

Hi Dhamma Friends,

Thank you very much again for taking your time in responding my previous questions on the 12 Nidanas.

While reading the book: Nibbāna – The Mind Stilled, Sermon 2, the explanation on the sakharas and bhava has come across to me as new and unfamiliar. Therefore, I hope to develop the correct understanding on them.

First, sakharas is translated to preparation. I have always understood sakharas as action through which consciousness arises. How should I interpret in this case a preparation through which consciousness arises? How do I bridge the gap between action and preparation? Also, before nama-rupa and vinnana are available, how is preparation understood?

Meanwhile, bhava is translated to existence. In particular, in the sermon, bhava is deeply connected to itthabhava (this) and aññathabhava (otherwise). Furthermore, it appears that thisness originates from the 'whirlpool' activity (Vatta and avatta) that comes from the interplay 'between name-and-form and consciousness'. There are two points I would like to raise here:

Is the 'whirlpool' analogy itself always the cycle of the Nidana itself here? If so, it would seem that the arising of itthabhava here refers to the process of the whirlpool that is also the process of the 12 Nidana.

See:

'The entire whirlpool now appears as a centre of activity'. p. 35

'The whirling of a whirlpool qualifies itself for a designation as a ‘this’.' p. 36

Secondly, I have always been confused on how bhava gives rises to birth. This question become particularly pronounced when I read:

'How can birth get born? Similarly death is a passing away. But here we have to say that death itself ‘passes away’. How can death pass away? Perhaps, as we proceed, we might get the answers to these questions.' on p. 32

Thanks for point out the right path.