How is avijjā

How is avijjā (avijjā — not-knowing, ignorance)?

In those avijjā (avijjā — not-knowing) and saṅkhārā (saṅkhāra — conditioned constructions, fabrications), how is avijjā (avijjā — not-knowing)?

It is:

not-knowing regarding dukkha (dukkha — suffering)
not-knowing regarding the origin of dukkha (dukkha-samudaya — origin of suffering)
not-knowing regarding the cessation of dukkha (dukkha-nirodha — cessation of suffering)
not-knowing regarding the path leading to the cessation of dukkha (dukkha-nirodha-gāminī-paṭipadā — path going to the cessation of suffering)
not-knowing regarding the beginning
not-knowing regarding the end
not-knowing regarding the beginning-and-the-end
not-knowing regarding phenomena that arise dependent on one another (idappaccayatā — conditionality, “this-being-that-becomes”).

How are saṅkhārā (saṅkhāra — conditioned constructions) (plural) to be understood?

They are:

puññābhisaṅkhāra (puññābhisaṅkhāra — meritorious constructions)
apuññābhisaṅkhāra (apuññābhisaṅkhāra — unmeritorious constructions)
āneñjābhisaṅkhāra (āneñjābhisaṅkhāra — imperturbable constructions)
kāya-saṅkhāra (kāya-saṅkhāra — bodily construction)
vācī-saṅkhāra (vācī-saṅkhāra — verbal construction)
citta-saṅkhāra (citta-saṅkhāra — mental construction)

The eight sense-sphere wholesome consciousnesses (kāmāvacara-kusala-citta — sense-sphere wholesome consciousness), and the five form-sphere wholesome consciousnesses (rūpāvacara-kusala-citta — form-sphere wholesome consciousness), are puññābhisaṅkhāra (puññābhisaṅkhāra — meritorious constructions).

The twelve unwholesome consciousnesses (akusala-citta — unwholesome consciousness) are apuññābhisaṅkhāra (apuññābhisaṅkhāra — unmeritorious constructions).

The four formless-sphere wholesome consciousnesses (arūpāvacara-kusala-citta — formless-sphere wholesome consciousness) are āneñjābhisaṅkhāra (āneñjābhisaṅkhāra — imperturbable constructions).

Body-intention (kāya-sañcetanā — bodily volition) is kāya-saṅkhāra (kāya-saṅkhāra — bodily construction).
Speech-intention (vācī-sañcetanā — verbal volition) is vācī-saṅkhāra (vācī-saṅkhāra — verbal construction).
Mind-intention (mano-sañcetanā — mental volition) is citta-saṅkhāra (citta-saṅkhāra — mental construction).

A question may be asked regarding that statement:
“How is the statement ‘these saṅkhārā (saṅkhāra — constructions) have avijjā (avijjā — not-knowing) as condition’ to be known?”

It is known by the nature of avijjā (avijjā — ignorance).

For the not-knowing — meaning avijjā (avijjā — not-knowing) — regarding the eight Dhammas beginning with dukkha (dukkha — suffering), which a person has not yet abandoned, that person grasps suffering within saṃsāra, conceiving it as happiness. He initiates even the three kinds of saṅkhārā (saṅkhāra — constructions) which are the cause of suffering — because of not-knowing regarding dukkha (dukkha — suffering) and regarding the beginning, and so on.

A person initiates those saṅkhārā (saṅkhāra — constructions) which serve as the “equipment” of craving (taṇhā-parikkhāra — supports of craving), though they are causes of suffering, conceiving them as causes of happiness — because of not-knowing regarding samudaya (samudaya — origin).

A person holds as “cessation of suffering” some “special destiny” (kati-visesa — superior destiny) which is not actual cessation of suffering; he holds sacrifices and ascetic practices for becoming a deva (god) as “the path of cessation of suffering”, though they are not the path of cessation at all. When he desires the cessation of suffering, he initiates the three kinds of saṅkhārā (saṅkhāra — constructions) with sacrifices and ascetic practices for becoming a deva, thinking they lead to cessation — because of not-knowing regarding nirodha (nirodha — cessation) and regarding magga (magga — path).

Furthermore, a person does not know suffering — namely meritorious result (puñña-phala — fruit of merit) even though filled with faults such as birth, aging, and death — as actually suffering, because he has not abandoned avijjā (avijjā — ignorance) regarding the four Noble Truths.
He initiates puññābhisaṅkhāra (puññābhisaṅkhāra — meritorious constructions) of the kinds:

kāya-saṅkhāra (bodily construction)
vācī-saṅkhāra (verbal construction)
citta-saṅkhāra (mental construction)

to obtain that fruit, like a person who desires to be a deva or celestial nymph approaching a divine mountain-crag.

Furthermore, a person, not seeing the suffering-of-change (vipariṇāma-dukkha — suffering due to change) that produces great burning at the end of meritorious results — which conventional people call “happiness” — and not seeing its disagreeable nature, initiates puññābhisaṅkhāra (meritorious constructions), as explained before, which in truth are conditions for suffering.
Like a moth flying into a flame,
and like a person desiring honey licking a sharp blade smeared with honey.

Moreover, a person not seeing the danger in indulging in sensual pleasures and the like, which have consequences, initiates apuññābhisaṅkhāra (unmeritorious constructions) that occur through the three doors (body, speech, mind) — conceiving them as happiness, being overwhelmed by defilements — like a young child playing with excrement, and like a suicidal man chewing poison.

Furthermore, a person not knowing the suffering-of-change (vipariṇāma-dukkha — change-suffering) of the constructions (saṅkhārā — constructions) in the formless result (arūpa-vipāka — formless result), initiates āneñjābhisaṅkhāra (imperturbable constructions) which are citta-saṅkhāra (mental constructions), due to the delusion that they are permanent, etc. — like a person confused about direction walking straight into a city of demons.

Because there is avijjā (avijjā — not-knowing), therefore saṅkhārā (saṅkhāra — constructions) exist.
With the absence of avijjā (avijjā — not-knowing), saṅkhārā (saṅkhāra — constructions) do not exist.
In this way, therefore, it should be understood that those saṅkhārā (saṅkhāra — constructions) indeed have avijjā (avijjā — not-knowing) as condition.

In this matter the elders say:

“We first take the meaning that avijjā (avijjā — not-knowing) is the condition for all saṅkhārā (saṅkhāra — constructions). But is this very same avijjā (avijjā — ignorance) the only condition for all saṅkhārā (saṅkhāra — constructions)? Or are there other conditions as well?”

If one were to declare only one cause from one cause, then that would be primary.
If that is so, then other conditions would also exist.

For the explanation “all saṅkhārā (saṅkhāra — constructions) have avijjā (avijjā — ignorance) as condition” — would that not arise?
It must arise. Why?

Because:

One result from only one cause does not exist in this world.
Multiple results from even multiple causes do not exist.
Nor does a single result exist without any benefit in showing a cause.

For the Blessed One shows either the cause or the result — only one — according to what is suitable for the beauty of the teaching and for the readiness of beings to be guided:

what is principal in some places,
what is evident in some places,
what is uncommon in some places.

Thus, in this case, even though for the saṅkhārā (saṅkhāra — constructions) there exist other conditions such as:

object-base (vatthu-ārammaṇa)
conascent phenomena (sahajāta-dhamma)
and so on,

still it should be known that the Blessed One taught avijjā (avijjā — ignorance) as the cause of the saṅkhārā (saṅkhāra — constructions) because it is chief:
it is the cause-of-the-cause of the saṅkhārā, which include craving (taṇhā — craving) and other states.

For it appears, and is unique (special), in the statement:

“O monks, a person who lacks wisdom, through avijjā (avijjā — ignorance), fabricates even puññābhisaṅkhāra (puññābhisaṅkhāra — meritorious constructions).”

And in the scripture:

“Craving (taṇhā — craving) grows in one who sees according to what is pleasing,”
and
“Because avijjā (avijjā — ignorance) arises, the āsavā (āsava — outflows) arise.”

Thus one should understand how the teaching selects various causal explanations by means of arrangement and presentation.

In this matter the elders say:

“Even so — how can avijjā (avijjā — ignorance), whose nature has blame, and whose result is wholly undesirable, be a condition for puññābhisaṅkhāra (meritorious constructions) and āneñjābhisaṅkhāra (imperturbable constructions)?
Because sugarcane cannot arise from a neem seed — how is this possible?”

It is indeed possible.
Why?

Because in the world:

A person who is an enemy, or a friend, or similar, or dissimilar —
all of them become conditions for various things,
and these persons are not necessarily the recipients of the result.

So this avijjā (avijjā — ignorance), although its result is wholly undesirable (by way of resultant state), and although it is blameworthy (by its nature), must still be known as the condition for all of those puññābhisaṅkhārā (meritorious constructions) and other constructions — by its capability of serving as a condition in ways such as:

thāna-kicca (functioning as basis)
paccaya-kicca (functioning as condition)
satru-mitta (acting like an enemy or a friend)
sabhāga-visabhāga (similar or dissimilar condition)

according to what is suitable.

Furthermore, another mode is this:

Whoever is infatuated with falling away (cuti — death) and re-arising (upapatti — rebirth) in saṃsāra, in the mode of the saṅkhārā (saṅkhāra — constructions), and in phenomena that arise dependent upon one another —
such a one fabricates those three kinds of saṅkhārā (saṅkhāra — constructions) because avijjā (avijjā — ignorance) is the condition for all three.

A man who is blind from birth cannot guide;
sometimes he goes the right way, sometimes he goes the wrong way.
Even so a foolish person wandering in saṃsāra, unable to guide himself, sometimes does merit, sometimes does demerit.

But when that person comes to know the Dhamma, and realizes all the Truths, at that time he becomes one who wanders calmed from avijjā (avijjā — ignorance).

The phrase “saṅkhāra-paccayā viññāṇaṃ” (“with saṅkhārā as condition, consciousness”)

refers to the group of the six consciousnesses:

eye-consciousness (cakkhu-viññāṇa — visual consciousness)
ear-consciousness (sota-viññāṇa — auditory consciousness)
nose-consciousness (ghāna-viññāṇa — olfactory consciousness)
tongue-consciousness (jivhā-viññāṇa — gustatory consciousness)
body-consciousness (kāya-viññāṇa — tactile consciousness)
mind-consciousness (mano-viññāṇa — mental consciousness)

Among these, cakkhu-viññāṇa (visual consciousness) is of two kinds:
(1) wholesome-resultant (kusala-vipāka)
(2) unwholesome-resultant (akusala-vipāka).

The same applies to sota-viññāṇa, ghāna-viññāṇa, jivhā-viññāṇa, and kāya-viññāṇa.

But mano-viññāṇa (mind-consciousness) has twenty-two types:

two mind-resultant elements (vipāka mano-dhātu)
three rootless mind-resultant consciousnesses (ahetuka-vipāka mano-viññāṇa-dhātu)
eight root-based resultant consciousnesses (sahetuka-vipāka citta)
five form-sphere resultant consciousnesses (rūpāvacara-vipāka citta)
four formless-sphere resultant consciousnesses (arūpāvacara-vipāka citta)

Thus all the worldly resultant consciousnesses (lokiya-vipāka-viññāṇa) are thirty-two.

A question may be asked:

“How is it to be known that consciousness of the kinds described has saṅkhārā (saṅkhāra — constructions) as condition?”

It is to be known because without accumulated kamma there is no resultant.

One must understand this regarding result (vipāka):
result does not arise when there is no accumulated kamma.
If it were to arise regardless, then all results of every kamma would arise —
but they do not.

Therefore one should understand:
This consciousness exists because saṅkhārā (saṅkhāra — constructions) are the condition.

All this consciousness proceeds in two ways:

pavatti (pavatti — ongoing process)
paṭisandhi (paṭisandhi — rebirth-linking)

Of these two:

the two groups of five consciousnesses (ten total),
the two mind-elements,
and the one rootless mind-consciousness associated with joy (somanassa-sahagata) —
these thirteen consciousnesses proceed only in the ongoing process (pavatti) in the five-aggregates realm.

The remaining nineteen proceed in both ongoing process and rebirth-linking — in the three realms, as appropriate.

Consciousness which has only phenomena as its condition reaches “between the realms.”
In this way, consciousness cannot cross beyond its realm.
When the condition from that realm is absent, it does not appear.

The consciousness that has this condition, when it arises as merely material and immaterial states, is said to “reach between the realms” in this sense.
It is not a being; it is not a soul.
And consciousness does not cross past the previous existence in this world;
and when the condition from that past existence is absent, it does not appear here.

Here the elders call the first consciousness “cuti (cuti — death)” because it moves on;
and the subsequent consciousness “paṭisandhi (paṭisandhi — rebirth-linking)” because it continues between the realms.

Someone may say:

“When there is no crossing over (of consciousness), and no manifestation (beyond its realm), then since the aggregates of this human body cease, and since the kamma that has the condition for producing result does not proceed into the next existence, and since other conditions of other kamma exist — would not the result occur?”

But:

If there is no “user of the fruit” (no being who appropriates the result),
then for whom would that result occur?

Therefore that view is not correct.

In this matter the elders explain as follows:

“The result (phala — result) in the continuum (santāna — continuity) is not the property of some other kamma, nor produced in some other way.
The fashioning of sprouts from seeds occurs because of the germination of the seed itself;
the designation “this tree produces fruit” becomes established only because the fruit actually arises —
even so here.”

Someone might say:

“Even if this is so — still, whether these saṅkhārā (saṅkhāra — constructions) exist or not, they should be conditions for the result.
If they exist, then their vipāka (vipāka — result) should occur immediately in the same ongoing moment (pavatti-khaṇa).
If they do not exist, they should always bring about result both before and after the ongoing moment.
Thus the proper statement would be:

‘Those saṅkhārā (saṅkhāra — constructions) are the condition because they acted;
they do not bring the result eternally.’

One should understand the clarification in this matter, which is accepted by the teachers.”

The phrase “viññāṇa-paccayā nāma-rūpaṃ” (“with consciousness as condition, name-and-form”)

Here:

The feeling aggregate (vedanā-kkhandha — feeling aggregate),
the perception aggregate (saññā-kkhandha — perception aggregate),
and the formations aggregate (saṅkhāra-kkhandha — volitional-formations aggregate)
are “name” (nāma — mental factors).

The four great elements (mahābhūta — great elements)
and the derived forms (upādā-rūpa — derived material forms) dependent on the four great elements
are “form” (rūpa — materiality).

In the rebirth-linking moment (paṭisandhi-khaṇa) of those beings born in the womb (gabbha-seyyaka — womb-lying beings) who have no “sex-state,”
and those born from eggs,
the “ten material bases” (vatthu-dasaka — base-ten group)
and the “body-ten group” (kāya-dasaka — body-ten group)
together constitute twenty forms (rūpa-kkhandha — form aggregate).

And the three name-aggregates constitute the remaining three.
Thus these aggregates — twenty forms + three name-aggregates — are twenty-three phenomena.
These exist because consciousness is the condition.

For those beings who do have sex-state, add the “sex-ten-group” (bhāva-dasaka — sex-ten group).
This becomes thirty-three.

In the rebirth-linking moment of the Brahma-body beings (brahma-kāyika sattā — Brahma-body beings) among the spontaneously-born beings (opapātika sattā — spontaneously-arisen beings):

the “eye-ten-group” (cakkhu-dasaka — eye-ten group)
the “ear-ten-group” (sota-dasaka — ear-ten group)
the “base-ten-group” (vatthu-dasaka — base-ten group)
the “life-nine-group” (jīvita-navaka — life-nine group)

together constitute three material aggregates,
and with the three name-aggregates, there are forty-two phenomena.
These too exist because consciousness is the condition.

For the remaining spontaneously-born beings born in damp or impure places, or who have full sense-faculties:

The groups:

eye-ten-group
ear-ten-group
nose-ten-group (ghāna-dasaka)
tongue-ten-group (jivhā-dasaka)
body-ten-group (kāya-dasaka)
base-ten-group (vatthu-dasaka)
sex-ten-group (bhāva-dasaka)

(seven groups × ten = seventy)

and the three name-aggregates — these are seventy-three phenomena.
These too are to be understood as arising because consciousness is the condition —
this is the higher (exalted) meaning.

At the lowest level:

One should understand the conditioning of name-and-form (nāma-rūpa) by consciousness at rebirth-linking, diminishing according to the deficient aggregates in those lacking certain ten-groups.

For the arūpa-beings (formless beings):

Their three name-aggregates alone — one should understand these to be the “life-nine-group” in the mode of the non-perceiving beings (asaññī-satta — unconscious beings).
This is sufficient for understanding the rebirth-linking here.

Regarding the arising of form everywhere:

The “pure octad” (suddhaṭṭhaka — pure octad) produced by temperature (utu — temperature) appears in association with the rebirth-linking consciousness, in the static moment of the rebirth-linking consciousness.

From the first life-continuum consciousness onward (bhavaṅga-citta — life-continuum),
the pure octad produced by consciousness arises.

The form aggregate of twenty-six arises from the pure octad produced by nutriment (āhāra — nutriment) as follows:

Those beings who depend on gross physical food (kabalinkāra-āhāra — morsel-food) —
their temperature-born and mind-born pure octads accompany the arising of sound,
and the two nine-groups produced by temperature and mind,
and the seventy form-aggregates produced by kamma (three times in a single mind-moment),
making a total of ninety-six form-aggregates,
and together with the three name-aggregates —
thus ninety-nine phenomena arise.
These should be understood to exist because consciousness is the condition,
appropriate to what can arise.

A question may be asked:

“How is it to be known that rebirth-linking name-and-form (paṭisandhi-nāma-rūpa) exist because consciousness is the condition?”

It is known through the sutta, and through reasoning.

Through the sutta:

That feeling, and so on, has consciousness as condition in most cases
is established by such statements as:
“Phenomena change according to mind.”

Through reasoning (yutti):

Name-and-form is accomplished through form arisen from consciousness.
In this existence, form that is visible is conditioned by consciousness;
form that is not visible is also conditioned by consciousness —
thus it is.

Name (nāma) in the statement “with name-and-form as condition, the six sense-bases” was already explained earlier.
Here:

Form is of eleven kinds:

four great elements (mahābhūta)
six base-forms (vatthu-rūpa)
one life-faculty form (jīvitindriya-rūpa)

The six sense-bases (āyatana) are:

the eye-base (cakkhāyatana)
the ear-base (sotāyatana)
the nose-base (ghānāyatana)
the tongue-base (jivhāyatana)
the body-base (kāyāyatana)
the mind-base (manāyatana)

A question may be asked:

“How is it to be known that name-and-form condition the six sense-bases?”

It is known by the nature of name-and-form;
for those sense-bases exist only in the mode of those name-and-form states —
not otherwise.

The phrase “salāyatana-paccayā phasso” (“with the six sense-bases as condition, contact”).

Contact (phassa — contact) in brief is only six —
beginning with eye-contact (cakkhu-samphassa — eye-contact).
In full detail, contact is thirty-two, like consciousness.

The phrase “phassa-paccayā vedanā” (“with contact as condition, feeling”).

Feeling (vedanā — feeling) by door is six —
beginning with eye-contact-born feeling (cakkhu-samphassa-jā-vedanā — feeling born of eye-contact).
In types, thirty-two kinds.

The phrase “vedanā-paccayā taṇhā” (“with feeling as condition, craving”).

Craving (taṇhā — craving) is taught as six kinds — beginning with craving for forms (rūpa-taṇhā).
Each kind is understood to have three modes:

One who has suffering desires happiness
One who has happiness desires even greater happiness
The neutral feeling (upekkhā — equanimity), the elders say, is actually true happiness because it is peaceful.

Thus the three feelings (dukkha-vedanā, sukha-vedanā, upekkhā-vedanā) are conditions for craving.
Therefore the Great Sage said:
“Because feeling is the condition, craving occurs.”

The phrase “taṇhā-paccayā upādānaṃ” (“with craving as condition, clinging”).

There are four types of clinging (upādāna — clinging):

kāma-upādāna (kāma-upādāna — clinging to sensuality)
diṭṭhi-upādāna (diṭṭhi-upādāna — clinging to views)
sīlabbata-upādāna (sīlabbata-upādāna — clinging to rites and vows)
attavāda-upādāna (attavāda-upādāna — clinging to self-doctrine)

The phrase “upādāna-paccayā bhavo” (“with clinging as condition, becoming”).

Here “becoming” (bhava — becoming) means kamma-bhava (kamma-bhava — the active process of kamma).
But uppatti-bhava (uppatti-bhava — resultant rebirth-existence) is mentioned in reliance on elevation of language (for completeness).

The phrase “bhava-paccayā jāti” (“with becoming as condition, birth”).

Because kamma-bhava is the condition, therefore the rebirth-linking aggregates (paṭisandhi-kkhandhā) appear.

If one asks:

“How is it to be known that becoming (bhava — active kamma-process) is the condition for birth (jāti — birth)?”

It is known through the manifest differences — inferior, superior, etc. — even where external conditions are fully supplied.

For among animals born as twins (from the same womb):

Differences such as inferior and superior appear
even though the external conditions — such as:

father,
mother,
purity of blood,
nourishment,

are all equal.

This difference cannot be resultless or without cause,
yet it is not present in every time and in every being.
There is no other internal cause in the mental continuum (santāna) of beings born in that existence.
Thus, this difference is necessarily due to kamma-bhava.

Therefore, the Blessed One said:

“Kamma classifies beings as inferior and superior.”
(kammaṃ satte vibhajati hīnappaṇīte).

Thus it should be understood that bhava is the condition for jāti.

The phrase “jāti-paccayā jarā-maraṇaṃ …” (“with birth as condition, aging-and-death …”).

The explanation is:

When birth does not exist, aging-and-death (jarā-maraṇa — aging and death) and the sorrowful states (soka-ādi dhammā — sorrow, etc.) do not exist.

But when birth exists, aging-and-death exist, and also sorrowful states connected with aging-and-death — both:

for the foolish person who is struck by those suffering-states,
and
even for the foolish person who is not so struck by them —

these sorrowful states still exist.

Thus because birth exists, therefore aging-and-death exist.

The phrase “sametvā abhisametvā dhammaṃ” (“having approached and having penetrated the Dhamma”).
This means: equipped with the knowledge that penetrates the Four Noble Truths.

Having explained the twelvefold dependent arising in its mode of arising,
now, in order to explain the cessation of avijjā (avijjā — ignorance) and so on by way of reversal (vivaṭṭa — turning-back),
the Elder Sāriputta spoke the words beginning:

“avijjā-nirodhā saṅkhāra-nirodho …”
(“with the cessation of ignorance, the cessation of constructions …”)
together with
“sametvā abhisametvā dhammaṃ”
(“having approached and penetrated the Dhamma”).

Among those phrases:

“avijjā-nirodhā” means:

because of the cessation which does not arise —
that is, because of a cessation which cannot occur again —
of avijjā (avijjā — ignorance).

“saṅkhāra-nirodho” means:
there is the cessation, not arising again, of the saṅkhārā (saṅkhāra — constructions).
And similarly for each of the remaining links.

The phrase “idaṃ dukkhaṃ …”
("this is suffering …"):
its meaning has already been stated above.

The phrase “ime dhammā abhiññeyyā”
(“these phenomena are to be directly known”) means:

Those phenomena existing in the three realms (ti-bhūmi — three planes)
should be known by their nature —
by deeply penetrating their nature and characteristic,
or by superior knowledge,
in a manner that is fitting.

The phrase “pariññeyyā”
(“should be fully understood”) means:

they should be completely understood
by penetrating the universal characteristics (sāmañña-lakkhaṇa — impermanence, suffering, non-self),
and by accomplishing the task regarding them.

The phrase “ime dhammā pahātabbā”
(“these phenomena are to be abandoned”) means:

those phenomena on the side of samudaya (samudaya — origin, arising)
should be abandoned in accordance with the appropriate qualities.

The phrase “bhāvetabbā”
(“should be developed”) means:

they should be cultivated.

The phrase “sacchikātabbā”
(“should be realized”) means:

they should be made real, made manifest.
Realization is of two kinds:

realization as attainment (lābha-sacchikiriyā)
realization as object (ārammaṇa-sacchikiriyā)

The phrase “viññāṇa-paccayā nāma-rūpaṃ” (with consciousness as condition, name-and-form) has already been explained, but more reasoning is offered:

Name (nāma — mental factors) and form (rūpa — materiality) at rebirth-linking (paṭisandhi — rebirth-linking) depend on consciousness (viññāṇa — consciousness) because:

the aggregates arise together with the rebirth-linking consciousness,
the mental factors (vedanā, saññā, saṅkhārā) arise with the rebirth-linking consciousness,
and the form aggregates are produced by the root-kamma that initiated the rebirth-linking consciousness.

Thus, consciousness is the decisive condition (upanisā-paccaya — decisive support condition) for name-and-form.

The phrase “nāma-rūpa-paccayā saḷāyatanaṃ”
(“with name-and-form as condition, the six sense-bases”)

The six sense-bases (saḷ-āyatana — six bases) arise only when:

mentality (nāma) exists to assign functions such as feeling, perception, intention, etc.,
and materiality (rūpa) exists to provide the physical bases such as eye, ear, etc.

Thus the six bases exist only when the appropriate name-and-form exists — and not otherwise.
This is how it is known that name-and-form conditions the six bases.

The phrase “saḷāyatana-paccayā phasso”
(“with the six bases as condition, contact”)

Contact (phassa — contact) arises only when:

sense-base (āyatana — base),
object (ārammaṇa — object),
and consciousness (viññāṇa — consciousness)

are all present.

Thus, contact is sixfold in brief:

eye-contact (cakkhu-samphassa)
ear-contact (sota-samphassa)
nose-contact (ghāna-samphassa)
tongue-contact (jivhā-samphassa)
body-contact (kāya-samphassa)
mind-contact (mano-samphassa)

But expanded, the contacts are thirty-two kinds, parallel to the thirty-two consciousnesses earlier listed.

The phrase “phassa-paccayā vedanā”
(“with contact as condition, feeling”)

Feeling (vedanā — feeling), classified by door, is six kinds:

feeling born of eye-contact
feeling born of ear-contact
feeling born of nose-contact
feeling born of tongue-contact
feeling born of body-contact
feeling born of mind-contact

But expanded, they are thirty-two kinds, corresponding to the thirty-two contacts.

The phrase “vedanā-paccayā taṇhā”
(“with feeling as condition, craving”)

Craving (taṇhā — craving) is sixfold by sense-object:

craving for forms (rūpa-taṇhā)
craving for sounds (sadda-taṇhā)
craving for smells (gandha-taṇhā)
craving for tastes (rasa-taṇhā)
craving for touches (phoṭṭhabba-taṇhā)
craving for mind-objects (dhamma-taṇhā)

Each kind is threefold by mode:

one who experiences suffering desires happiness
one who experiences happiness desires increased happiness
neutral feeling (upekkhā — equanimity) is said to be “true happiness” by the ancients because of its peacefulness

Thus all three feelings condition craving.
Therefore the Blessed One said:
“Because feeling is the condition, craving arises.”

The phrase “taṇhā-paccayā upādānaṃ”
(“with craving as condition, clinging”)

As said before, the four clingings are:

kāma-upādāna — clinging to sensual pleasures
diṭṭhi-upādāna — clinging to views
sīlabbata-upādāna — clinging to rites and practices
attavāda-upādāna — clinging to the doctrine of self

These arise because craving seeks to “appropriate” what it is attached to.

The phrase “upādāna-paccayā bhavo”
(“with clinging as condition, becoming”)

Here, “becoming” (bhava) is primarily kamma-becoming (kamma-bhava — the active process of kamma).
The “rebirth-becoming” (uppatti-bhava — result-existence) is mentioned only as an elevated expression, not as the main referent.

Because clinging energizes action, and action produces future existence, therefore clinging is the condition for becoming.

The phrase “bhava-paccayā jāti”
(“with becoming as condition, birth”)

Birth (jāti) refers to the arising of the rebirth-linking aggregates (paṭisandhi-kkhandhā).
These arise because of the completed kamma-becoming (kamma-bhava).

Differences among beings — superior, inferior, beautiful, ugly — even with equal external conditions (same womb, same food, etc.)
are due to differences in kamma-becoming.
Thus the Blessed One said:

“Kamma makes beings inferior or superior.”
(kammaṃ satte vibhajati hīnappaṇīte.)

Therefore, bhava is the condition for jāti.

The phrase “jāti-paccayā jarā-maraṇaṃ …”
(“with birth as condition, aging and death, sorrow, lamentation, pain, grief, and despair”)

If there is no birth, there is no aging-and-death.
But when birth exists, aging-and-death exist, and all associated suffering-states — whether or not a foolish person recognizes them.

Thus birth conditions aging-and-death.

The phrase “sametvā abhisametvā dhammaṃ”
(“having approached and penetrated the Dhamma”)
means:
having the knowledge that penetrates the Four Noble Truths.

The reversal sequence: “avijjā-nirodhā saṅkhāra-nirodho …”

avijjā-nirodhā = because ignorance ceases without remainder and cannot arise again
saṅkhāra-nirodho = therefore the constructions cease without remainder
and so on through each link

“Ime dhammā abhiññeyyā”
(“These phenomena are to be directly known”)
means:
they should be known by nature and characteristic, by superior knowledge.

“Pariññeyyā”
(“To be fully understood”)
means:
to be comprehended through the three universal characteristics, accomplishing the task.

“Ime dhammā pahātabbā”
(“These phenomena are to be abandoned”)
means:
all phenomena belonging to the origin-side (samudaya) are to be abandoned according to their mode.

“Bhāvetabbā”
(“To be developed”)
means:
to be cultivated.

“Sacchikātabbā”
(“To be realized”)
means:
to be made manifest; realization is twofold —
direct realization and realization as object.

“saṅkhāra-paccayā viññāṇaṃ”
(“with saṅkhārā as condition, consciousness”).

The consciousness that arises conditioned by saṅkhārā (saṅkhāra — constructions) is of two modes:

ongoing-process consciousness (pavatti-viññāṇa — consciousness in the flow of life)
rebirth-linking consciousness (paṭisandhi-viññāṇa — rebirth-linking consciousness)

As previously explained:

The ten sense-consciousnesses (two sets of five)
The two mind-elements
The one rootless mind-consciousness associated with joy

— these thirteen consciousnesses occur only in the ongoing process (pavatti).

The remaining nineteen consciousnesses occur in both ongoing process and rebirth-linking — in all three realms as appropriate.

Consciousness “reaches the between-lives phase”
(viññāṇaṃ … antarā-bhāvaṃ gacchati — reaches the intermediate state)

Here the commentary clarifies:

Consciousness, having only conditioned phenomena as its basis, “enters the in-between of existences” in this manner:

It does not cross from one existence into another as a “being.”
It does not pass beyond its realm.
If the condition from the former existence is absent, that consciousness does not appear here.
It is “mere nāma-rūpa” (mere mentality-materiality), not “a person,” not “a soul.”

Thus consciousness does not cross from past existence into this one;
and when the condition from the past existence is absent, it does not appear.

Hence the elders say:

The last consciousness in the previous life is called cuti (cuti — death-consciousness) because it “moves away.”
The first consciousness in the new life is called paṭisandhi (paṭisandhi — rebirth-linking) because it “connects forward” into the next existence.

A question is raised:

“When the aggregates of the human body cease, and since the kamma that has the potential for producing results does not pass over into the next existence, and since other kamma exist — why does the result not occur as ‘the fruit of those other kamma’?”

The answer:

If there is no one to experience the result,
then to whom would that result occur?

Thus that view is incorrect.

The elders explain:

“The result (phala) in the continuum (santāna) does not belong to some other kamma nor arise by another mode.”

Just as:

sprouts arise because of their own seed,
and the tree is spoken of as “bearing fruit” only because fruit has actually arisen,

so too result arises due to that very kamma which has produced it — not from other kamma.

Someone might say:

“Even so — whether the saṅkhārā exist or do not exist, they should be conditions for the result.
If they exist, the result should occur immediately in the present process moment.
If they do not exist, they should continually produce result both before and after the present moment.”

Thus it should be said:

“Those saṅkhārā are conditions because they were done,
but they do not produce the result eternally.”

One should understand the explanation affirmed by the teachers in this matter.

Returning to “viññāṇa-paccayā nāma-rūpaṃ”

As previously stated:

Name (nāma) =

feeling (vedanā)
perception (saññā)
formations (saṅkhārā)

Form (rūpa) =

four great elements (mahābhūta)
the derived forms (upādā-rūpa) dependent on them

At rebirth-linking (paṭisandhi), various groupings of ten (dasaka) and nine (navaka) arise, depending on the type of birth:

1. Womb-birth and egg-birth beings (without sex faculty)

vatthu-dasaka (base-ten-group)
kāya-dasaka (body-ten-group)
= twenty forms
three name aggregates
= twenty-three phenomena
→ arising because of consciousness.

2. Womb-birth beings with sex faculty
(add bhāva-dasaka — sex-ten-group)
= thirty-three phenomena.

3. Brahmā-body beings (among the spontaneously born)

eye-ten-group
ear-ten-group
base-ten-group
life-nine-group
= three form-aggregates
three name-aggregates
= forty-two phenomena
→ arising because of consciousness.

4. Other spontaneously-born beings (with full faculties)
Seven ten-groups (eye, ear, nose, tongue, body, base, sex)
= seventy material phenomena

three name-aggregates
= seventy-three phenomena
→ arising because of consciousness.

This is the higher (exalted) interpretation.

The lower interpretation:

Name-and-form at rebirth-linking arise in proportion to whatever dasaka-groups and aggregates are present or deficient.

For formless beings (arūpa-satta):

Only the three name-aggregates arise.
These are to be understood as the life-nine-group in the form of the unconscious beings (asaññī-satta).
This completes the explanation for rebirth-linking.

Concerning the ongoing arising of form:

At the moment of rebirth-linking:
the “pure octad” (suddhaṭṭhaka) produced by temperature (utu) appears together with the rebirth-linking consciousness.
From the first life-continuum consciousness onward:
the pure octad produced by consciousness appears.
The form aggregate of twenty-six consists of pure octads produced by nutriment (āhāra) — for beings who depend on morsel-food.
This includes:
- sound-nine-group produced by temperature and mind (when sound occurs),
- two nine-groups produced by temperature and mind,
- and the seventy forms produced by kamma (arising three times in each consciousness-moment).

All these together:

ninety-six material phenomena
plus the three name-aggregates
= ninety-nine phenomena.

These too exist because consciousness is the condition — according to what can arise.

Then the question:

“How is it known that rebirth-linking name-and-form arises because consciousness is the condition?”

Through scripture (sutta) and reasoning (yutti).

By scripture:
Feeling, etc., have consciousness as the condition in most cases,
as shown in statements such as:
“Phenomena change according to mind.”

By reasoning:
Name-and-form is accomplished by form that arises from consciousness;
even in this life, some visible form is conditioned by consciousness,
and so too invisible form.

Thus, name-and-form depends on consciousness.

“nāma-rūpa-paccayā saḷāyatanaṃ”
(“with name-and-form as condition, the six sense-bases”)

As previously explained:

name (nāma — mentality)
form (rūpa — materiality)

together enable the six bases (saḷāyatana — six sense-bases) to exist.

These six bases are:

eye-base (cakkhāyatana — eye-base)
ear-base (sotāyatana — ear-base)
nose-base (ghānāyatana — nose-base)
tongue-base (jivhāyatana — tongue-base)
body-base (kāyāyatana — body-base)
mind-base (manāyatana — mind-base)

Why?
Because these sense-bases exist only when there is the appropriate conjunction of:

mental factors (feeling, perception, volition, etc.)
physical base (eye-organ, ear-organ, etc.)

Thus it is known that name-and-form condition the six bases.

The phrase “saḷāyatana-paccayā phasso”
(“with six bases as condition, contact”)

Contact (phassa — contact) requires three things:

sense-base (āyatana)
object (ārammaṇa)
consciousness (viññāṇa)

Thus, when the eye, visible form, and visual consciousness arise together, that is eye-contact.
Similarly for the other bases.

Briefly:
contact is sixfold:

cakkhu-samphassa (eye-contact)
sota-samphassa (ear-contact)
ghāna-samphassa (nose-contact)
jivhā-samphassa (tongue-contact)
kāya-samphassa (body-contact)
mano-samphassa (mind-contact)

In detail:
contact is thirty-twofold, paralleling the thirty-two types of consciousness.

The phrase “phassa-paccayā vedanā”
(“with contact as condition, feeling”)

Feeling (vedanā — feeling) arises because the contact impinges.
Thus feeling is sixfold by sense-door:

eye-contact-born feeling
ear-contact-born feeling
nose-contact-born feeling
tongue-contact-born feeling
body-contact-born feeling
mind-contact-born feeling

Expanded, thirty-two kinds, corresponding to the thirty-two contacts.

The phrase “vedanā-paccayā taṇhā”
(“with feeling as condition, craving”)

Craving (taṇhā — craving) is sixfold by object:

craving for forms (rūpa-taṇhā)
craving for sounds (sadda-taṇhā)
craving for smells (gandha-taṇhā)
craving for tastes (rasa-taṇhā)
craving for touches (phoṭṭhabba-taṇhā)
craving for mind-objects (dhamma-taṇhā)

Each is threefold by mode:

one with suffering desires happiness
one with happiness desires more happiness
equanimity (upekkhā) is “true happiness” because of peace

Thus the three feelings condition craving.
Hence the Blessed One said:
“Because feeling is the condition, craving arises.”

The phrase “taṇhā-paccayā upādānaṃ”
(“with craving as condition, clinging”)

As explained previously, clinging (upādāna — clinging) is fourfold:

kāma-upādāna — sensual clinging
diṭṭhi-upādāna — view-clinging
sīlabbata-upādāna — ritual-and-precept clinging
attavāda-upādāna — personality-view clinging

These arise because craving “grasps onto” its objects.

The phrase “upādāna-paccayā bhavo”
(“with clinging as condition, becoming”)

Becoming (bhava) here means:

kamma-becoming (kamma-bhava — the active process of kamma)
The mention of
rebirth-becoming (uppatti-bhava — resultant rebirth-existence)
is by way of extended expression (uddharaṇa — uplifting of language).

Because clinging energizes action, and action shapes future existence, clinging conditions becoming.

The phrase “bhava-paccayā jāti”
(“with becoming as condition, birth”)

Birth (jāti) is defined as:

the appearance of the rebirth-linking aggregates (paṭisandhi-kkhandhā).

They arise because of kamma-becoming.

The evidence:

Even twins sharing the same external conditions (same womb, same blood, same nutrition) differ in quality — inferior, superior, and so on.
This difference must be due to internal cause — kamma-becoming — not external conditions.

Thus the Blessed One declared:

“Kamma classifies beings as inferior and superior.”

Therefore becoming is the condition for birth.

The phrase “jāti-paccayā jarā-maraṇaṃ …”
(“with birth as condition, aging-and-death, sorrow, lamentation, pain, grief, despair”)

If birth is absent, aging-and-death are absent.
But when birth is present, all the suffering-states arise in connection with aging-and-death —
even for one who is not directly “struck” by them.

Thus birth conditions aging-and-death.

The phrase “sametvā abhisametvā dhammaṃ”
(“having approached and penetrated the Dhamma”)
means:
the knowledge that penetrates the Four Noble Truths.

Then comes the reversal sequence (vivaṭṭa-naya — mode of reversal):

“avijjā-nirodhā saṅkhāra-nirodho …”

avijjā-nirodha = cessation of ignorance, never arising again
saṅkhāra-nirodha = cessation of formations, never arising again
…and so on through each link.

“ime dhammā abhiññeyyā”
(“These phenomena are to be directly known”)
means:
known by direct penetration of their nature and characteristics.

“pariññeyyā”
(“To be fully understood”)
means:
to be comprehended via the universal characteristics.

“ime dhammā pahātabbā”
(“These phenomena are to be abandoned”)
means:
phenomena of the origin-side (samudaya) are to be abandoned.

“bhāvetabbā”
(“To be developed”)
means:
to be cultivated.

“sacchikātabbā”
(“To be realized”)
means:
to be made manifest; realization is twofold —
direct realization and realization as object.

Summary of the Twelvefold Dependent Arising and its Reversal

Having shown the twelve conditions of dependent arising (paṭicca-samuppāda) in forward order (anuloma), and having explained their nature in detail — ignorance → formations → consciousness → name-and-form → six bases → contact → feeling → craving → clinging → becoming → birth → aging-and-death —
the Elder Sāriputta shows their cessation (vivaṭṭa-naya — mode of reversal), beginning with:

“avijjā-nirodhā saṅkhāra-nirodho …”
(“with the cessation of ignorance, the cessation of formations …”).

This establishes:

the cessation of the cause
and therefore the cessation of the result

link by link, until the entire mass of suffering ceases.

The nature of cessation

“avijjā-nirodha” means:
the cessation of avijjā (avijjā — ignorance)
as non-occurrence, non-arising again, impossibility of further manifestation.

“saṅkhāra-nirodha” means:
the formations cease without remainder — non-arising again.

And so for:

viññāṇa-nirodha — cessation of consciousness
nāma-rūpa-nirodha — cessation of name-and-form
saḷāyatana-nirodha — cessation of the six bases
phassa-nirodha — cessation of contact
vedanā-nirodha — cessation of feeling
taṇhā-nirodha — cessation of craving
upādāna-nirodha — cessation of clinging
bhava-nirodha — cessation of becoming
jāti-nirodha — cessation of birth
jarā-maraṇa-nirodha — cessation of aging-and-death

When the cause is uprooted, its effect ceases.

Further explanation of the Four Noble Truths in this context

The phrase “idaṃ dukkhaṃ …” (“this is suffering …”)
has already been explained earlier.

The phrase “ime dhammā abhiññeyyā” (“these phenomena are to be known directly”)
means:

These Dhammas of the three planes (ti-bhūmi) are to be penetrated by their true nature,
by knowing their characteristics (lakkhaṇa — characteristics),
or by superior knowledge (abhiññā — higher knowing),
in the manner befitting the Dhamma.

“Pariññeyyā” (“to be fully understood”)
means:

They should be comprehended through the universal marks (sāmañña-lakkhaṇa) —
impermanence, suffering, non-self —
and by completing the task regarding them.

“Ime dhammā pahātabbā” (“these phenomena are to be abandoned”)
means:

The phenomena belonging to the side of origin (samudaya)
are to be abandoned in accordance with their proper qualities.

“Bhāvetabbā” (“to be developed”)
means:

They are to be cultivated and brought to fulfillment —
especially the path (magga — path).

“Sacchikātabbā” (“to be realized”)
means:

They are to be made manifest, directly realized.
Realization is twofold:

Realization by attainment (lābha-sacchikiriyā) —
realization through direct experiential attainment.
Realization as object (ārammaṇa-sacchikiriyā) —
realization through contemplation of the object.

Thus the twelve factors are explained in both directions:

Forward sequence (arising):
avijjā → saṅkhārā → viññāṇaṃ → nāma-rūpaṃ … jarā-maraṇaṃ
Reverse sequence (cessation):
avijjā-nirodhā → saṅkhāra-nirodho → viññāṇa-nirodho … jarā-maraṇa-nirodhaṃ

This completes the exposition of this entire section from the
Khuddaka Nikāya, Mahāniddesa (Vol. 5, Part 1).

SHORT PĀLI GLOSSARY (concise · intensive)

(ordered for study of Dependent Arising)

avijjā

ignorance; not-knowing of the Four Noble Truths; fundamental cognitive blindness.

saṅkhāra / saṅkhārā

conditioned constructions; fabrications; volitional formations; “put-together things.”

abhisaṅkhāra

kammic construction; volitionally charged fabrication that yields future existence.

puññābhisaṅkhāra

meritorious construction; wholesome volition producing favorable rebirth.

apuññābhisaṅkhāra

unmeritorious construction; unwholesome volition producing unfavorable rebirth.

āneñjābhisaṅkhāra

imperturbable construction; volition connected with formless jhānas; producing formless rebirth.

kāya-saṅkhāra

bodily construction; bodily intention (kāya-sañcetanā).

vācī-saṅkhāra

verbal construction; verbal intention (vācī-sañcetanā).

citta-saṅkhāra

mental construction; mental intention (mano-sañcetanā).

viññāṇa

consciousness; cognizing of an object; divided into six types by sense-door.

cakkhu-viññāṇa

eye-consciousness; visual cognition.

sota-viññāṇa

ear-consciousness; auditory cognition.

ghāna-viññāṇa

nose-consciousness; olfactory cognition.

jivhā-viññāṇa

tongue-consciousness; gustatory cognition.

kāya-viññāṇa

body-consciousness; tactile cognition.

mano-viññāṇa

mind-consciousness; mental cognition of objects.

nāma-rūpa

name-and-form; mentality-and-materiality; the five aggregates minus the body-form differentiation.

nāma

mentality: feeling, perception, intention, contact, attention.

rūpa

materiality: four great elements & derived forms.

mahābhūta

the four great elements: earth, water, fire, air.

upādā-rūpa

derived form; material forms dependent on the great elements.

saḷāyatana

the six sense-bases: eye, ear, nose, tongue, body, mind.

āyatana

base; sense-field enabling contact.

phassa

contact; the coming-together of sense-base, object, and consciousness.

vedanā

feeling; hedonic tone (pleasant, painful, neutral).

taṇhā

craving; thirst; affective urge seeking satisfaction.

upādāna

clinging; appropriation; intensification of craving.

Four types:

kāma-upādāna — clinging to sensuality
diṭṭhi-upādāna — clinging to views
sīlabbata-upādāna — clinging to rituals/vows
attavāda-upādāna — clinging to self-doctrine

bhava

becoming; active kammic process generating future existence; also the resultant mode of rebirth existence.

jāti

birth; appearance of the rebirth-linking aggregates.

jarā-maraṇa

aging-and-death; decay and dissolution of the aggregates.

idappaccayatā

this/that conditionality; “when this is, that is.”

paṭicca-samuppāda

dependent arising; conditioned genesis; structure of causality leading to suffering.

paṭisandhi

rebirth-linking consciousness; first moment of a new existence.

cuti

death-consciousness; final moment of a life-continuum.

pavatti

ongoing flow of consciousness in the present life.

bhavaṅga

life-continuum mind; underlying passive flow of consciousness between active mind-moments.

kamma

action; intentional deed that yields result (vipāka).

vipāka

result; effect of kamma; fruits manifesting in rebirth and experience.

soka / parideva / dukkha / domanassa / upāyāsa

sorrow / lamentation / pain / grief / despair.

samudaya

origin (of suffering); specifically craving together with its supports.

nirodha

cessation; ending of suffering; non-arising again.

magga

path; the eightfold path leading to cessation.

abhiññā

higher knowledge; direct penetration.

pariññā

full understanding; comprehension of phenomena.

pahāna

abandoning; removal of defilements.

bhāvanā

cultivation; development of the path.

sacchikiriyā

realization; making something manifest in one’s experience.

āsava

outflow; defilement-stream (sensuality, becoming, wrong-view, ignorance).

vivaṭṭa

reversal; turning-back of the cycle; cessation-mode of dependent arising.