Analysis

“Mendicants, I will teach and analyze for you dependent origination.*An “analysis” (vibhaṅga) is a discourse that defines the terms of a particular teaching. It acts as a key for unlocking the meaning of that teaching wherever it appears. Special attention should be paid to the meanings of these terms, and they should be borne in mind whenever considering the topic. This allows us to both fix the intended meanings and exclude a range of false interpretations. | We find “analysis” discourses for the truths (MN 141), elements (MN 140), the six senses (MN 137), kamma (MN 135, MN 136), the path (SN 45.8), mindfulness (SN 47.40), the faculties (SN 48.9), and the bases of psychic power (SN 51.20). The category is not always clear-cut. For example, the “analysis” of mindfulness does not really define the terms, and the Satipaṭṭhānasutta acts more as a classic analysis despite not being called that. The aggregates lack an analysis, but see SN 22.56. The idea of the “analysis” lead to the creation of the Abhidhamma book of that name (Vb 1), which draws on the analysis discourses and elaborates them further. Listen and apply your mind well, I will speak.”

“Paṭiccasamuppādaṁ vo, bhikkhave, desessāmi vibhajissāmi. Taṁ suṇātha, sādhukaṁ manasi karotha, bhāsissāmī”ti.

“Mendicants, I will teach and analyze for you dependent origination.*An “analysis” (vibhaṅga) is a discourse that defines the terms of a particular teaching. It acts as a key for unlocking the meaning of that teaching wherever it appears. Special attention should be paid to the meanings of these terms, and they should be borne in mind whenever considering the topic. This allows us to both fix the intended meanings and exclude a range of false interpretations. | We find “analysis” discourses for the truths (MN 141), elements (MN 140), the six senses (MN 137), kamma (MN 135, MN 136), the path (SN 45.8), mindfulness (SN 47.40), the faculties (SN 48.9), and the bases of psychic power (SN 51.20). The category is not always clear-cut. For example, the “analysis” of mindfulness does not really define the terms, and the Satipaṭṭhānasutta acts more as a classic analysis despite not being called that. The aggregates lack an analysis, but see SN 22.56. The idea of the “analysis” lead to the creation of the Abhidhamma book of that name (Vb 1), which draws on the analysis discourses and elaborates them further.“Paṭiccasamuppādaṁ vo, bhikkhave, desessāmi vibhajissāmi. Listen and apply your mind well, I will speak.” Taṁ suṇātha, sādhukaṁ manasi karotha, bhāsissāmī”ti.

“Yes, sir,” they replied. The BuddhaBuddhaEl nombre dado a quien redescubre por sí mismo el sendero liberador del Dhamma, tras un largo período de haber sido olvidado por el mundo. Según la tradición, una larga línea de Buddhas se extiende hasta el pasado distante. El Buddha más reciente nació como Siddhattha Gotama en la India alrededor del año 500 a.e.c. Un joven bien educado y acomodado, renunció a su familia y su herencia principesca en la flor de la vida para buscar la verdadera libertad y el fin del sufrimiento (dukkha). Después de siete años de austeridades en el bosque, redescubrió el «camino medio» y alcanzó su meta, convirtiéndose en el Buddha.Ver en el glosario said this:

“Evaṁ, bhantebhanteEn los textos pali, se usa como vocativo para dirigirse al Buddha o a un monje budista. En el uso moderno a menudo se emplea también como título.Ver en el glosario”ti kho te bhikkhū bhagavato paccassosuṁ. Bhagavā etadavoca:

“Yes, sir,” they replied. “Evaṁ, bhantebhanteEn los textos pali, se usa como vocativo para dirigirse al Buddha o a un monje budista. En el uso moderno a menudo se emplea también como título.Ver en el glosario”ti kho te bhikkhū bhagavato paccassosuṁ. The BuddhaBuddhaEl nombre dado a quien redescubre por sí mismo el sendero liberador del Dhamma, tras un largo período de haber sido olvidado por el mundo. Según la tradición, una larga línea de Buddhas se extiende hasta el pasado distante. El Buddha más reciente nació como Siddhattha Gotama en la India alrededor del año 500 a.e.c. Un joven bien educado y acomodado, renunció a su familia y su herencia principesca en la flor de la vida para buscar la verdadera libertad y el fin del sufrimiento (dukkha). Después de siete años de austeridades en el bosque, redescubrió el «camino medio» y alcanzó su meta, convirtiéndose en el Buddha.Ver en el glosario said this: Bhagavā etadavoca:

“And what is dependent origination? Ignorance is a requirement for choices.*A note on syntax. The links proceed as a list of nouns, which can be literally rendered as, “Due to the ignorance dependency, choices; due to the choices dependency, consciousness …”. The causal sense is expressed by the ablative case. There is no verb until the very end of the list, where old age and death, etc. “come to be” (sambhavanti). The commentary says the verb applies transitively to all the factors. However, the cessation sequence likewise ends with a verb, but it could hardly be said that “the cessation of choices ceases”. The better explanation is that each phrase relies on the verb “to be”, which is normally implicit, but is supplied in the abstract principle of dependent origination (SN 12.37:2.2). Thus we might translate, “With ignorance as dependency, there are choices …”. In some constructions, the verb uppajjati (“arises”) is supplied (SN 35.24:1.4). In my translation, I opt for a more idiomatic rendering. Choices are a requirement for consciousness. Consciousness is a requirement for name and form. Name and form are requirements for the six sense fields. The six sense fields are requirements for contact. Contact is a requirement for feeling. Feeling is a requirement for craving. Craving is a requirement for grasping. Grasping is a requirement for continued existence. Continued existence is a requirement for rebirth. Rebirth is a requirement for old age and death, sorrow, lamentation, pain, sadness, and distress to come to be. That is how this entire mass of suffering originates.

“Katamo ca, bhikkhave, paṭiccasamuppādo? Avijjāpaccayā, bhikkhave, saṅkhārā; saṅkhārapaccayā viññāṇaṁ; viññāṇapaccayā nāmarūpaṁ; nāmarūpapaccayā saḷāyatanaṁ; saḷāyatanapaccayā phasso; phassapaccayā vedanāvedanāTonalidad de la experiencia nacida del contacto (phassa). Hay tres tipos: agradable, desagradable o ni agradable ni desagradable. Como uno de los cinco khandhas, vedanā designa el modo en que una experiencia se siente en términos de placer, dolor o neutralidad, sin ser todavía emoción elaborada. Ver khandha y phassa.Ver en el glosario; vedanāpaccayā taṇhātaṇhāAvidez, sed o ansia que impulsa el aferramiento y el devenir. En los suttas se distingue en tres formas: avidez por la sensualidad, avidez por el devenir y avidez por el no devenir o la aniquilación. Ver upādāna y bhava.Ver en el glosario; taṇhāpaccayā upādānaṁ; upādānapaccayā bhavo; bhavapaccayā jāti; jātipaccayā jarāmaraṇaṁ sokaparidevadukkhadomanassupāyāsā sambhavanti. Evametassa kevalassa dukkhakkhandhassa samudayo hoti.

“And what is dependent origination? “Katamo ca, bhikkhave, paṭiccasamuppādo? Ignorance is a requirement for choices.*A note on syntax. The links proceed as a list of nouns, which can be literally rendered as, “Due to the ignorance dependency, choices; due to the choices dependency, consciousness …”. The causal sense is expressed by the ablative case. There is no verb until the very end of the list, where old age and death, etc. “come to be” (sambhavanti). The commentary says the verb applies transitively to all the factors. However, the cessation sequence likewise ends with a verb, but it could hardly be said that “the cessation of choices ceases”. The better explanation is that each phrase relies on the verb “to be”, which is normally implicit, but is supplied in the abstract principle of dependent origination (SN 12.37:2.2). Thus we might translate, “With ignorance as dependency, there are choices …”. In some constructions, the verb uppajjati (“arises”) is supplied (SN 35.24:1.4). In my translation, I opt for a more idiomatic rendering.Avijjāpaccayā, bhikkhave, saṅkhārā; Choices are a requirement for consciousness. saṅkhārapaccayā viññāṇaṁ; Consciousness is a requirement for name and form. viññāṇapaccayā nāmarūpaṁ; Name and form are requirements for the six sense fields. nāmarūpapaccayā saḷāyatanaṁ; The six sense fields are requirements for contact. saḷāyatanapaccayā phasso; Contact is a requirement for feeling. phassapaccayā vedanāvedanāTonalidad de la experiencia nacida del contacto (phassa). Hay tres tipos: agradable, desagradable o ni agradable ni desagradable. Como uno de los cinco khandhas, vedanā designa el modo en que una experiencia se siente en términos de placer, dolor o neutralidad, sin ser todavía emoción elaborada. Ver khandha y phassa.Ver en el glosario; Feeling is a requirement for craving. vedanāpaccayā taṇhātaṇhāAvidez, sed o ansia que impulsa el aferramiento y el devenir. En los suttas se distingue en tres formas: avidez por la sensualidad, avidez por el devenir y avidez por el no devenir o la aniquilación. Ver upādāna y bhava.Ver en el glosario; Craving is a requirement for grasping. taṇhāpaccayā upādānaṁ; Grasping is a requirement for continued existence. upādānapaccayā bhavo; Continued existence is a requirement for rebirth. bhavapaccayā jāti; Rebirth is a requirement for old age and death, sorrow, lamentation, pain, sadness, and distress to come to be. jātipaccayā jarāmaraṇaṁ sokaparidevadukkhadomanassupāyāsā sambhavanti. That is how this entire mass of suffering originates. Evametassa kevalassa dukkhakkhandhassa samudayo hoti.

And what is old age and death?*Now the Buddha defines each term, starting from the end and working backwards. Complementary definitions are offered in DN 15. The old age, decrepitude, broken teeth, grey hair, wrinkly skin, diminished vitality, and failing faculties of the various sentient beings in the various orders of sentient beings.*“Old age” (jarā, related to English “geriatric”) is the physical decay in the late stages of life. It is not “aging” in the sense “growing old” as it does not refer to, for example, the maturing of children into adults. It also excludes purely psychological and metaphorical readings. Finally, it applies not just to the human realm, but in one way or another to all realms. This is called old age. The passing away, passing on, disintegration, demise, mortality, death, decease, breaking up of the aggregates, and laying to rest of the corpse of the various sentient beings in the various orders of sentient beings.*Death (maraṇa, cf. “mortality”) is the end of life. The series of synonyms here serves to clarify that it refers to literal death, not metaphorical or psychological death. This is called death. Such is old age, and such is death. This is called old age and death.

Katamañca, bhikkhave, jarāmaraṇaṁ? Yā tesaṁ tesaṁ sattānaṁ tamhi tamhi sattanikāye jarā jīraṇatā khaṇḍiccaṁ pāliccaṁ valittacatā āyuno saṁhāni indriyānaṁ paripāko; ayaṁ vuccati jarā. Yā tesaṁ tesaṁ sattānaṁ tamhā tamhā sattanikāyā cuti cavanatā bhedo antaradhānaṁ maccu maraṇaṁ kālakiriyā khandhānaṁ bhedo kaḷevarassa nikkhepo (…),*(…) → (jīvitindriyassa upacchedo) (sya-all, km) idaṁ vuccati maraṇaṁ. Iti ayañca jarā, idañca maraṇaṁ. Idaṁ vuccati, bhikkhave, jarāmaraṇaṁ.

And what is old age and death?*Now the Buddha defines each term, starting from the end and working backwards. Complementary definitions are offered in DN 15.Katamañca, bhikkhave, jarāmaraṇaṁ? The old age, decrepitude, broken teeth, grey hair, wrinkly skin, diminished vitality, and failing faculties of the various sentient beings in the various orders of sentient beings.*“Old age” (jarā, related to English “geriatric”) is the physical decay in the late stages of life. It is not “aging” in the sense “growing old” as it does not refer to, for example, the maturing of children into adults. It also excludes purely psychological and metaphorical readings. Finally, it applies not just to the human realm, but in one way or another to all realms.Yā tesaṁ tesaṁ sattānaṁ tamhi tamhi sattanikāye jarā jīraṇatā khaṇḍiccaṁ pāliccaṁ valittacatā āyuno saṁhāni indriyānaṁ paripāko; This is called old age. ayaṁ vuccati jarā. The passing away, passing on, disintegration, demise, mortality, death, decease, breaking up of the aggregates, and laying to rest of the corpse of the various sentient beings in the various orders of sentient beings.*Death (maraṇa, cf. “mortality”) is the end of life. The series of synonyms here serves to clarify that it refers to literal death, not metaphorical or psychological death.Yā tesaṁ tesaṁ sattānaṁ tamhā tamhā sattanikāyā cuti cavanatā bhedo antaradhānaṁ maccu maraṇaṁ kālakiriyā khandhānaṁ bhedo kaḷevarassa nikkhepo (…),*(…) → (jīvitindriyassa upacchedo) (sya-all, km)This is called death. idaṁ vuccati maraṇaṁ. Such is old age, and such is death. Iti ayañca jarā, idañca maraṇaṁ. This is called old age and death. Idaṁ vuccati, bhikkhave, jarāmaraṇaṁ.

And what is rebirth? The rebirth, inception, conception, regeneration, manifestation of the aggregates, and acquisition of the sense fields of the various sentient beings in the various orders of sentient beings.*“Rebirth” (jāti, cf. “genesis”) refers to ongoing transmigration into new lives. It doesn’t refer to “childbirth”, namely parturition or emergence from the womb, which is vijāti (SN 3.16:1.4, SN 24.1:1.4, SN 37.3:1.9). Nor does it have a religious sense, as in a “spiritual renewal”, nor a psychological one as the arising of a sense of self. This is called rebirth.

Katamā ca, bhikkhave, jāti? Yā tesaṁ tesaṁ sattānaṁ tamhi tamhi sattanikāye jāti sañjāti okkanti abhinibbatti khandhānaṁ pātubhāvo āyatanānaṁ paṭilābho. Ayaṁ vuccati, bhikkhave, jāti.

And what is rebirth? Katamā ca, bhikkhave, jāti? The rebirth, inception, conception, regeneration, manifestation of the aggregates, and acquisition of the sense fields of the various sentient beings in the various orders of sentient beings.*“Rebirth” (jāti, cf. “genesis”) refers to ongoing transmigration into new lives. It doesn’t refer to “childbirth”, namely parturition or emergence from the womb, which is vijāti (SN 3.16:1.4, SN 24.1:1.4, SN 37.3:1.9). Nor does it have a religious sense, as in a “spiritual renewal”, nor a psychological one as the arising of a sense of self.Yā tesaṁ tesaṁ sattānaṁ tamhi tamhi sattanikāye jāti sañjāti okkanti abhinibbatti khandhānaṁ pātubhāvo āyatanānaṁ paṭilābho. This is called rebirth. Ayaṁ vuccati, bhikkhave, jāti.

And what is continued existence?*“Continued existence” (bhava, cf. “being”) is the “life” or “plane of existence” in which one is born as an ongoing series of manifestations of the aggregates. It includes both the active aspects of life (defilements and deeds) as well as the resultant body and mind. Consider it by analogy with, say, visiting a park. First there is the spark of an idea, a vague impression of a “park” in the mind, which solidifies into an intention. Acting on it, one goes to the park, where it becomes one’s reality, the “world” one inhabits. Likewise, by creating ideas and volitions in the mind, one is aligning or tuning into the corresponding realm of existence, priming the mind to project itself into that state and make it a reality when one is reborn there. The deeds that determine rebirth in a state of existence shape the baseline experience in that state. Since the deed is of necessity limited in power, the resultant state must be impermanent. There are these three states of existence. Existence in the sensual realm, the realm of luminous form, and the formless realm.*The “sensual realm” encompasses all realms, including the human, from the lowest hell to the highest of the sensual heavens, the gods who control what is imagined by others. | “Luminous form” (rūpa) refers to the Brahmā realms attained through the luminous mind of jhāna. | The “formless” realms are attained through the formless meditations. This is called continued existence.

Katamo ca, bhikkhave, bhavo? Tayome, bhikkhave, bhavā— kāmabhavo, rūpabhavo, arūpabhavo. Ayaṁ vuccati, bhikkhave, bhavo.

And what is continued existence?*“Continued existence” (bhava, cf. “being”) is the “life” or “plane of existence” in which one is born as an ongoing series of manifestations of the aggregates. It includes both the active aspects of life (defilements and deeds) as well as the resultant body and mind. Consider it by analogy with, say, visiting a park. First there is the spark of an idea, a vague impression of a “park” in the mind, which solidifies into an intention. Acting on it, one goes to the park, where it becomes one’s reality, the “world” one inhabits. Likewise, by creating ideas and volitions in the mind, one is aligning or tuning into the corresponding realm of existence, priming the mind to project itself into that state and make it a reality when one is reborn there. The deeds that determine rebirth in a state of existence shape the baseline experience in that state. Since the deed is of necessity limited in power, the resultant state must be impermanent.Katamo ca, bhikkhave, bhavo? There are these three states of existence. Tayome, bhikkhave, bhavā—Existence in the sensual realm, the realm of luminous form, and the formless realm.*The “sensual realm” encompasses all realms, including the human, from the lowest hell to the highest of the sensual heavens, the gods who control what is imagined by others. | “Luminous form” (rūpa) refers to the Brahmā realms attained through the luminous mind of jhāna. | The “formless” realms are attained through the formless meditations.kāmabhavo, rūpabhavo, arūpabhavo. This is called continued existence. Ayaṁ vuccati, bhikkhave, bhavo.

And what is grasping? There are these four kinds of grasping.*“Grasping” (upādāna “taking”, the inverse of dāna “gift”, cf. “donation”) refers to grabbing something, holding it close to oneself, and refusing to let go. It has a secondary meaning of “fuel” for the fire (SN 3.1:10.1, SN 12.52:1.2). Grasping at sensual pleasures, views, precepts and observances, and theories of a self.*While “sensual pleasures” are a near-universal attachment, the other three forms of grasping require a mature cognition. Babies and cats do not develop a set of religious observances, nor do they theorize about the nature of their soul. This implies that grasping is developed as a child grows up, and explains why animals and infants are not karmically responsible for their deeds in the same way as adult humans. The primary bases of such theories are the five aggregates (MN 75:24.8, SN 22.80:9.10). This is called grasping.

Katamañca, bhikkhave, upādānaṁ? Cattārimāni, bhikkhave, upādānāni— kāmupādānaṁ, diṭṭhupādānaṁ, sīlabbatupādānaṁ, attavādupādānaṁ. Idaṁ vuccati, bhikkhave, upādānaṁ.

And what is grasping? Katamañca, bhikkhave, upādānaṁ? There are these four kinds of grasping.*“Grasping” (upādāna “taking”, the inverse of dāna “gift”, cf. “donation”) refers to grabbing something, holding it close to oneself, and refusing to let go. It has a secondary meaning of “fuel” for the fire (SN 3.1:10.1, SN 12.52:1.2).Cattārimāni, bhikkhave, upādānāni—Grasping at sensual pleasures, views, precepts and observances, and theories of a self.*While “sensual pleasures” are a near-universal attachment, the other three forms of grasping require a mature cognition. Babies and cats do not develop a set of religious observances, nor do they theorize about the nature of their soul. This implies that grasping is developed as a child grows up, and explains why animals and infants are not karmically responsible for their deeds in the same way as adult humans. The primary bases of such theories are the five aggregates (MN 75:24.8, SN 22.80:9.10).kāmupādānaṁ, diṭṭhupādānaṁ, sīlabbatupādānaṁ, attavādupādānaṁ. This is called grasping. Idaṁ vuccati, bhikkhave, upādānaṁ.

And what is craving? There are these six classes of craving.*From here, the definitions are couched in terms of the six senses. Remember that this is the reverse order; if taken in the forward order, these factors flow on from the six sense spheres. Craving for sights, sounds, smells, tastes, touches, and ideas.*Craving (taṇhā, cf. “thirst”) is primal desire to experience pleasure and avoid pain. It moves out through the senses. The standard definition says it is “the craving that leads to future lives, mixed up with relishing and greed, taking pleasure wherever it lands” (SN 56.11:4.4). This is called craving.

Katamā ca, bhikkhave, taṇhā? Chayime, bhikkhave, taṇhākāyā— rūpataṇhā, saddataṇhā, gandhataṇhā, rasataṇhā, phoṭṭhabbataṇhā, dhammataṇhā. Ayaṁ vuccati, bhikkhave, taṇhā.

And what is craving? Katamā ca, bhikkhave, taṇhā? There are these six classes of craving.*From here, the definitions are couched in terms of the six senses. Remember that this is the reverse order; if taken in the forward order, these factors flow on from the six sense spheres.Chayime, bhikkhave, taṇhākāyā—Craving for sights, sounds, smells, tastes, touches, and ideas.*Craving (taṇhā, cf. “thirst”) is primal desire to experience pleasure and avoid pain. It moves out through the senses. The standard definition says it is “the craving that leads to future lives, mixed up with relishing and greed, taking pleasure wherever it lands” (SN 56.11:4.4).rūpataṇhā, saddataṇhā, gandhataṇhā, rasataṇhā, phoṭṭhabbataṇhā, dhammataṇhā. This is called craving. Ayaṁ vuccati, bhikkhave, taṇhā.

And what is feeling? There are these six classes of feeling. Feeling born of contact through the eye, ear, nose, tongue, body, and mind.*“Feeling” (vedanā, cf. “wit”, “wisdom”, “visual”) is the affective or hedonic tone of experience. Each sense can trigger a response of pleasure, pain, or neither-pleasure-nor-pain. This is called feeling.

Katamā ca, bhikkhave, vedanā? Chayime, bhikkhave, vedanākāyā— cakkhusamphassajā vedanā, sotasamphassajā vedanā, ghānasamphassajā vedanā, jivhāsamphassajā vedanā, kāyasamphassajā vedanā, manosamphassajā vedanā. Ayaṁ vuccati, bhikkhave, vedanā.

And what is feeling? Katamā ca, bhikkhave, vedanā? There are these six classes of feeling. Chayime, bhikkhave, vedanākāyā—Feeling born of contact through the eye, ear, nose, tongue, body, and mind.*“Feeling” (vedanā, cf. “wit”, “wisdom”, “visual”) is the affective or hedonic tone of experience. Each sense can trigger a response of pleasure, pain, or neither-pleasure-nor-pain.cakkhusamphassajā vedanā, sotasamphassajā vedanā, ghānasamphassajā vedanā, jivhāsamphassajā vedanā, kāyasamphassajā vedanā, manosamphassajā vedanā. This is called feeling. Ayaṁ vuccati, bhikkhave, vedanā.

And what is contact? There are these six classes of contact. Contact through the eye, ear, nose, tongue, body, and mind.*“Contact” (phassa) is the conjunction of the external sense stimulus (“sight”) with the inner sense organ (“eye”) in awareness (“eye consciousness”). This is called contact.

Katamo ca, bhikkhave, phasso? Chayime, bhikkhave, phassakāyā— cakkhusamphasso, sotasamphasso, ghānasamphasso, jivhāsamphasso, kāyasamphasso, manosamphasso. Ayaṁ vuccati, bhikkhave, phasso.

And what is contact? Katamo ca, bhikkhave, phasso? There are these six classes of contact. Chayime, bhikkhave, phassakāyā—Contact through the eye, ear, nose, tongue, body, and mind.*“Contact” (phassa) is the conjunction of the external sense stimulus (“sight”) with the inner sense organ (“eye”) in awareness (“eye consciousness”).cakkhusamphasso, sotasamphasso, ghānasamphasso, jivhāsamphasso, kāyasamphasso, manosamphasso. This is called contact. Ayaṁ vuccati, bhikkhave, phasso.

And what are the six sense fields? The sense fields of the eye, ear, nose, tongue, body, and mind.*The “mind” (mano) is incorporated along with the physical senses, to show that, even though it is very different in many ways, it still shares a fundamental structure requiring stimulus and the presence of awareness. These are called the six sense fields.

Katamañca, bhikkhave, saḷāyatanaṁ? Cakkhāyatanaṁ, sotāyatanaṁ, ghānāyatanaṁ, jivhāyatanaṁ, kāyāyatanaṁ, manāyatanaṁ— idaṁ vuccati, bhikkhave, saḷāyatanaṁ.

And what are the six sense fields? Katamañca, bhikkhave, saḷāyatanaṁ? The sense fields of the eye, ear, nose, tongue, body, and mind.*The “mind” (mano) is incorporated along with the physical senses, to show that, even though it is very different in many ways, it still shares a fundamental structure requiring stimulus and the presence of awareness.Cakkhāyatanaṁ, sotāyatanaṁ, ghānāyatanaṁ, jivhāyatanaṁ, kāyāyatanaṁ, manāyatanaṁ—These are called the six sense fields. idaṁ vuccati, bhikkhave, saḷāyatanaṁ.

And what are name and form? Feeling, perception, intention, contact, and application of mind.*The Buddha treats “name” (nāma) analytically, distancing it from the root sense. This can be seen as a reductive definition: that which you refer to under your “name” turns out to rely on a whole series of conditioned mental processes. These factors are active constituents of the mind that contribute to linguistic conceptualizing. The Buddhist tradition regards them as being universal concomitants of consciousness, essential to the functioning of all kinds of awareness. This is called name. The four principal states, and form derived from the four principal states.*The “principal states” (mahābhūta) are earth, water, fire, and air, corresponding to the modern concepts of solid, liquid, plasma, and gas. | “Derived” (upādāya) form is not explained in the suttas, but one passage indicates it includes “space” (MN 28:26.1). The Abhidhamma traditions explain it as including the objects of the senses, the subtle matter that receives sense impressions, and various other material phenomena. This is called form.*“Form” (rūpa) or “body”, “appearance” is possibly related to Avestan urvan “soul” via the sense “ghost, vision, apparition”. Here it refers primarily to the body, as well as the physical properties experienced through the five senses. It also includes the purely mental perception of physical properties, such as color or shape or position as imagined in the mind. In the analysis of the six senses, it has the narrower meaning of that which is seen, i.e. “sight”. Such is name and such is form. These are called name and form.

Katamañca, bhikkhave, nāmarūpaṁ? Vedanā, saññāsaññāPercepción; reconocimiento; interpretación. Ver khandha.Ver en el glosario, cetanācetanāEl factor mental que dirige la mente hacia su objeto. Es el que orienta y dirige la acción. El Buddha identificó la intención (cetanā) como la esencia del kamma: «Es la intención, bhikkhus, lo que yo llamo kamma».Ver en el glosario, phasso, manasikāro— idaṁ vuccati nāmaṁ. Cattāro ca mahābhūtā, catunnañca mahābhūtānaṁ upādāyarūpaṁ. Idaṁ vuccati rūpaṁ. Iti idañca nāmaṁ, idañca rūpaṁ. Idaṁ vuccati, bhikkhave, nāmarūpaṁ.

And what are name and form? Katamañca, bhikkhave, nāmarūpaṁ? Feeling, perception, intention, contact, and application of mind.*The Buddha treats “name” (nāma) analytically, distancing it from the root sense. This can be seen as a reductive definition: that which you refer to under your “name” turns out to rely on a whole series of conditioned mental processes. These factors are active constituents of the mind that contribute to linguistic conceptualizing. The Buddhist tradition regards them as being universal concomitants of consciousness, essential to the functioning of all kinds of awareness.Vedanā, saññāsaññāPercepción; reconocimiento; interpretación. Ver khandha.Ver en el glosario, cetanācetanāEl factor mental que dirige la mente hacia su objeto. Es el que orienta y dirige la acción. El Buddha identificó la intención (cetanā) como la esencia del kamma: «Es la intención, bhikkhus, lo que yo llamo kamma».Ver en el glosario, phasso, manasikāro—This is called name. idaṁ vuccati nāmaṁ. The four principal states, and form derived from the four principal states.*The “principal states” (mahābhūta) are earth, water, fire, and air, corresponding to the modern concepts of solid, liquid, plasma, and gas. | “Derived” (upādāya) form is not explained in the suttas, but one passage indicates it includes “space” (MN 28:26.1). The Abhidhamma traditions explain it as including the objects of the senses, the subtle matter that receives sense impressions, and various other material phenomena.Cattāro ca mahābhūtā, catunnañca mahābhūtānaṁ upādāyarūpaṁ. This is called form.*“Form” (rūpa) or “body”, “appearance” is possibly related to Avestan urvan “soul” via the sense “ghost, vision, apparition”. Here it refers primarily to the body, as well as the physical properties experienced through the five senses. It also includes the purely mental perception of physical properties, such as color or shape or position as imagined in the mind. In the analysis of the six senses, it has the narrower meaning of that which is seen, i.e. “sight”.Idaṁ vuccati rūpaṁ. Such is name and such is form. Iti idañca nāmaṁ, idañca rūpaṁ. These are called name and form. Idaṁ vuccati, bhikkhave, nāmarūpaṁ.

And what is consciousness? There are these six classes of consciousness. Eye, ear, nose, tongue, body, and mind consciousness.*Consciousness” (viññāṇa, cf. “know”) is presented analytically, showing that “mind consciousness” is not an eternal metaphysical entity but a conditioned psychological process. Consciousness is simple subjective awareness, the sense of knowing. It arises stimulated by either an external sense impression or a mental phenomena such as thought, memory, etc. It is the subjective awareness that makes the entire multiform world of concepts and appearances possible. This is called consciousness.

Katamañca, bhikkhave, viññāṇaṁ? Chayime, bhikkhave, viññāṇakāyā— cakkhuviññāṇaṁ, sotaviññāṇaṁ, ghānaviññāṇaṁ, jivhāviññāṇaṁ, kāyaviññāṇaṁ, manoviññāṇaṁ. Idaṁ vuccati, bhikkhave, viññāṇaṁ.

And what is consciousness? Katamañca, bhikkhave, viññāṇaṁ? There are these six classes of consciousness. Chayime, bhikkhave, viññāṇakāyā—Eye, ear, nose, tongue, body, and mind consciousness.*Consciousness” (viññāṇa, cf. “know”) is presented analytically, showing that “mind consciousness” is not an eternal metaphysical entity but a conditioned psychological process. Consciousness is simple subjective awareness, the sense of knowing. It arises stimulated by either an external sense impression or a mental phenomena such as thought, memory, etc. It is the subjective awareness that makes the entire multiform world of concepts and appearances possible.cakkhuviññāṇaṁ, sotaviññāṇaṁ, ghānaviññāṇaṁ, jivhāviññāṇaṁ, kāyaviññāṇaṁ, manoviññāṇaṁ. This is called consciousness. Idaṁ vuccati, bhikkhave, viññāṇaṁ.

And what are choices? There are three kinds of choices. Choices by way of body, speech, and mind.*Saṅkhāra is used in several ways in early Buddhism. Perhaps the most general sense is “potencies”, as in energies or phenomena potent to create more energies or phenomena. In dependent origination and the five aggregates (SN 22.56:10.1) it means morally potent deeds performed by way of body, speech, and mind, so I translate as “choices”. This is not to be confused with the meditative stilling of active physical, verbal, and mental “processes” (SN 41.6:1.7). As a word for a cause or reason I translate as “condition” (SN 48.40:5.3), and use the same word for the conditioned phenomena produced by causes (SN 22.81:5.5, AN 6.93:1.3, MN 102:4.5). Sometimes, such as in the bases for psychic power, it means “effort” (SN 51.1:1.3). These are called choices.

Katame ca, bhikkhave, saṅkhārā? Tayome, bhikkhave, saṅkhārā— kāyasaṅkhāro, vacīsaṅkhāro, cittasaṅkhāro. Ime vuccanti, bhikkhave, saṅkhārā.

And what are choices? Katame ca, bhikkhave, saṅkhārā? There are three kinds of choices. Tayome, bhikkhave, saṅkhārā—Choices by way of body, speech, and mind.*Saṅkhāra is used in several ways in early Buddhism. Perhaps the most general sense is “potencies”, as in energies or phenomena potent to create more energies or phenomena. In dependent origination and the five aggregates (SN 22.56:10.1) it means morally potent deeds performed by way of body, speech, and mind, so I translate as “choices”. This is not to be confused with the meditative stilling of active physical, verbal, and mental “processes” (SN 41.6:1.7). As a word for a cause or reason I translate as “condition” (SN 48.40:5.3), and use the same word for the conditioned phenomena produced by causes (SN 22.81:5.5, AN 6.93:1.3, MN 102:4.5). Sometimes, such as in the bases for psychic power, it means “effort” (SN 51.1:1.3).kāyasaṅkhāro, vacīsaṅkhāro, cittasaṅkhāro. These are called choices. Ime vuccanti, bhikkhave, saṅkhārā.

And what is ignorance? Not knowing about suffering, the origin of suffering, the cessation of suffering, and the practice that leads to the cessation of suffering.*Since all good qualities are included in these four noble truths (MN 28:2.1), the most important quality in the Buddhist path is wisdom which overcomes ignorance (SN 48.54:1.1). This is called ignorance.

Katamā ca, bhikkhave, avijjāavijjāEs la falta de visión clara, el "no saber" o la ceguera espiritual. Se refiere específicamente a la incapacidad de comprender las Cuatro Nobles Verdades y la verdadera naturaleza de la realidad (impermanencia y el no-yo). Es el primer eslabón en el ciclo del origen dependiente. Ver también moha.Ver en el glosario? Yaṁ kho, bhikkhave, dukkhe aññāṇaṁ, dukkhasamudaye aññāṇaṁ, dukkhanirodhe aññāṇaṁ, dukkhanirodhagāminiyā paṭipadāya aññāṇaṁ. Ayaṁ vuccati, bhikkhave, avijjā.

And what is ignorance? Katamā ca, bhikkhave, avijjāavijjāEs la falta de visión clara, el "no saber" o la ceguera espiritual. Se refiere específicamente a la incapacidad de comprender las Cuatro Nobles Verdades y la verdadera naturaleza de la realidad (impermanencia y el no-yo). Es el primer eslabón en el ciclo del origen dependiente. Ver también moha.Ver en el glosario? Not knowing about suffering, the origin of suffering, the cessation of suffering, and the practice that leads to the cessation of suffering.*Since all good qualities are included in these four noble truths (MN 28:2.1), the most important quality in the Buddhist path is wisdom which overcomes ignorance (SN 48.54:1.1).Yaṁ kho, bhikkhave, dukkhe aññāṇaṁ, dukkhasamudaye aññāṇaṁ, dukkhanirodhe aññāṇaṁ, dukkhanirodhagāminiyā paṭipadāya aññāṇaṁ. This is called ignorance. Ayaṁ vuccati, bhikkhave, avijjā.

Choices are a requirement for consciousness. … That is how this entire mass of suffering originates. When ignorance fades away and ceases with no residue left behind, choices cease.*The cessation sequence, like the origination, proceeds as a list of nouns with a verb only at the end. The syntax is not entirely parallel, however, as the grammar of the compounds is different. Avijjāpaccaya is a kammadhāraya, “ignorance as dependency” (Commentary: avijjā ca sā paccayo ca), whereas the nirodha compounds are tappurisa, “with the cessation of ignorance … ”. This distinction mirrors the ontological asymmetry of the two halves: ignorance is present as a condition for choices, but it is its absence that triggers the cessation of choices. Ignorance is a dependency, but it is not a cessation. When choices cease, consciousness ceases. … That is how this entire mass of suffering ceases.”*Each of the terms in the cessation sequence can be considered a synonym for Nibbāna.

saṅkhārapaccayā viññāṇaṁ …pe… evametassa kevalassa dukkhakkhandhassa samudayo hoti. Avijjāya tveva asesavirāganirodhā saṅkhāranirodho; saṅkhāranirodhā viññāṇanirodho …pe… evametassa kevalassa dukkhakkhandhassa nirodho hotī”ti.

Choices are a requirement for consciousness. … saṅkhārapaccayā viññāṇaṁ …pe… That is how this entire mass of suffering originates. evametassa kevalassa dukkhakkhandhassa samudayo hoti. When ignorance fades away and ceases with no residue left behind, choices cease.*The cessation sequence, like the origination, proceeds as a list of nouns with a verb only at the end. The syntax is not entirely parallel, however, as the grammar of the compounds is different. Avijjāpaccaya is a kammadhāraya, “ignorance as dependency” (Commentary: avijjā ca sā paccayo ca), whereas the nirodha compounds are tappurisa, “with the cessation of ignorance … ”. This distinction mirrors the ontological asymmetry of the two halves: ignorance is present as a condition for choices, but it is its absence that triggers the cessation of choices. Ignorance is a dependency, but it is not a cessation.Avijjāya tveva asesavirāganirodhā saṅkhāranirodho; When choices cease, consciousness ceases. … saṅkhāranirodhā viññāṇanirodho …pe… That is how this entire mass of suffering ceases.”*Each of the terms in the cessation sequence can be considered a synonym for Nibbāna.evametassa kevalassa dukkhakkhandhassa nirodho hotī”ti.