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•

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the four truths of the ariya

and

"conditioned genesis"

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Y

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the four truths

~

~

~

~

dukkha

=

state of pain

agitation

restlessness

commotion

.

III

.

tanha

=

deals with samudaya

(origin)

- craving

thirst nourishes and maintains

this experience of ours which manifests itself as dukkha

- "all is in flames"

burning with the fire of desire

aversion

delusion

.

III

.

nirodha

=

the possibility of destruction of the state generated

through the 12 nidana

and marked by dukkha

.

III

.

magga

=

the methods to be followed

to achieve destruction of dukkha

and leads up to the achievement of awakening

and illumination

.

III

.

&

&

&

.

III

.

"conditioned genesis"

~

~

~

~

"conditioned genesis"

formation

paticca samupada

=

a series of 12 conditioned states

12 nidana

causal "nexuses"

~

~

~

avijja

=

ignorance

un-awareness

- always related to the asava

intoxication or mania

.

III

.

sankhara

=

means a formation

distinction

or predisposition in regard to a particular aim

.

III

.

vinnana

=

consciousness

germ of all that will appear as individuality

as consciousness of "I"

.

III

.

nama-rupa

=

name and form

on the level of this nidana

occurs the meeting between the horizontal and vertical directions

which leads to the conception and generation of a human being

at this point the transcendental dispositions are incorporated in elements of samsaricheredity that

whenever the series turns toward a human birth

show themselves to a large extent

in the material of the biological heredity of the parents

- when the antarabava

(entity of craving)

enters the womb

and

the regrouping & solidification of the material elements begins around it

it "dies" for if consciousness

(vinana)

must enter the mother's womb so that name-and-form can originate

then at the same time

there must be name-and-form

so that consciousness can exist -

a human being is composed of three factors

1/ transcendental

(3 first nidana)

2/ samsaric entity

entity of craving

the life of this life

(connected with forces and influences that are already organized

with a will that is already determined

thus corresponding to one of these processes of 'combustion' that constitute samsara

(the current of becoming

the stream of forms as opposed to mokhti or liberation)

3/ opportunity for new combustion through meeting of a man and a woman with heredity according to its cravings

- samkya / karana or linga / stuhla-sarira

nous / psyche / somma

mens / anima / corpus -

the most essential and truly direct heredity of a being

is not found in the genealogy of its earthly parents

for their are heirs and sons of action and not of father and mother

the force from above is carried down by ignorance

and meets the entity of desire and joins and identifies itself with it

at the moment when it achieves one of its individuations or incarnations

vinana

this is the higher principle in the human being

which ignorance and the asava have bewildered and obscured

meets the demon

alayavinana

the containing consciousness that receives all impressions

both conscious and unconscious from a certain stock or current

.

III

.

from the fifth to the tenth nidana

we are concerned with states that develop in a complementary way to embryonic life

starting from conception

with the determination of the modes in which this experience develops in space and time

or in other conditions of existence

possibility of birth

yati

=

11th nidana

not only on the plane of animal generation

but also on that of pure forms

(rupa)

or on the plane free from form

(arupa)

.

III

.

sad-ayatana

=

assumption of the sixfold base

referring to the internal side of the embryonic development

the sensory fields or strands in which

through "contact"

the various sense impressions and the various images of the mind will burn

the indo-aryan tradition always considered to be six senses

adding mano / manas / mind / thought

=

subjective thought tied to the brain

not limited to coordinating and organizing the impressions derived from the senses

it is held that thought originates from special and subtle forms of "contact"

.

III

.

phassa

=

"contact"

"touch"

- passes from potentiality to actuality

refers to all experience that under particular stimuli

begins to burn or blaze up in each of the six sensory fields

.

III

.

vedana

=

feeling

- the affective coloring of the perceptions

sensation as a whole

.

III

.

tanha

=

thirst

- awakens in the various sensory fields

nourished by contact

exactly like the flame that burns in every sense and includes the object

the sense organ

the contact

and the impression that follows from it

even when it is neither pleasurable nor painful but neutral

.

III

.

upadana

=

"to embrace"

- it is an acceptance

a coming into possession in the sense of attachment or dependence

ahamkara

(= general category of the "belonging to self")

arises and comes into being

- arises feeling of "I"

of the "person" defined by reference to this or that object

("this is mine

I am this

this is my self")

here then take place the aggregations

the formation of the personality based on the five groups

rupa

=

materiality

(including all that falls under the dominion of the senses)

vedana

=

group of feeling

group of perceptions

representations

mental forms

(sanna)

group of formations

tendencies

volition

(sankhara)

group of consciousness

in so far as it is determined

conditioned

and individuated

(vinnana)

- attachment

(upadana)

is not the same as the five groups of attachment

neither is attachment outside the five groups of attachment

that which in the five groups of attachment is the cause of will is affirmation

that is attachment -

thirst joins with the craving of the demon

and at the moment of satisfying itself through the contacts determines dependence

from dependence in turn result the anguish

the restlessness and the fundamental fear of those who have not in themselves their own principle and who desperately cling to sakaya

to the person

to the I

there is said to exist a kind of brooding and watch over the feelings that are experienced

be they pleasant

unpleasant or neither nor

and a clinging to them

with this brooding and watch over the feelings and with this adherence to them

there arises satisfaction

in a special transcendental sense for the feelings may be entirely neutral

this satisfying of the feelings is attachment

through this attachment originates becoming

.

III

.

bhava

=

"becoming"

- the conditions for establishment of the person are now present

and with its actual "becoming"

there occurs the act of synthesis for its definite solidification as an individual being

and of its "existence" in a literal sense

to stand or come out in an exteriorized existence

.

III

.

jati

=

birth

"descent"

.

III

.

jaramarana

=

decay

(jara here

=

old age

&

marana

=

death)

.

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Y

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at a particular moment

the clear immaculate eye of truth

perceives the meaning hidden in these words

all that has origin has also an end

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Y

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