Nyanatiloka Buddhist Dictionary

inseparably associated therewith a condition by way of co-nascencc. etc.Corporeality (rúpa), here the 4 elements, are for the 5 physical bases (áyatana), orsense-organs, a condition by way of support (nissaya).Corporeality (rúpa), here the 5 physical sense-organs, are for the 6th base (áyatana), i.e.consciousness, a condition by way of support and pre-nascence (purejáta-paccaya).(5.) "Through the 6 bases is conditioned the (sensorial and mental) impression"(saláyatana-paccayá phasso), for without the 5 physical bases, or sense-organs, there can beno sense-impressions; and without the 6th base, or consciousness, there can be no mentalimpression.Thus, the 5 physical bases, eye, etc., are for the corresponding 5 sense-impressions (visualimpression, etc.) a condition by way of support (nissaya) and pre-nascence (purejáta),whereas the 6th, the mind-base (consciousness), is for the mental impression a condition byway of co-nascence, association, mutuality, etc.(6.) "Through impression is conditioned feeling" (phassa-paccayá vedaná), i.e. the sensorialand the mental impressions are for the feeling associated therewith a condition by way ofco-nascence, association, mutuality, etc.(7.) "Through feeling is conditioned craving" (vedaná-paccayá tanhá). Any (karma-resultant)feeling, whether agreeable, disagreeable or neutral, bodily or mental, past or expected, maybecome for craving a condition of decisive support by way of object (árammanúpanissaya).Even physically and mentally painful feeling may, through the desire to be releasedtherefrom, become for craving a condition of decisive support by way of object(árammanupanissaya).(8.) "Through craving is conditioned clinging" (tanhá-paccayá upádánam). 'Clinging' is explainedas an intensified form of craving. It is of 4 kinds: (1) clinging to sensuality, (2) to erroneousviews, (3) to rules and ritual, (4) to personality-belief. Sensuous craving is to (1) a conditionof natural decisive support (pakatupanissaya). For (2-4), craving is a condition by way ofco-nascence, mutuality, root (hetu), etc. It also may be a condition of natural decisivesupport. For example, through craving for heavenly rebirth, etc. people often may be inducedto cling to certain rules and rituals, with the hope of reaching thereby the object of theirdesires.(9.) "Through clinging is conditioned the process of becoming" (upádána-paccayá bhavo), i.e.the wholesome and unwholesome active karma-process of becoming (kamma-bhava), as well asthe karma-resultant (vipáka) passive process, the so-called 'rebirth-process'(upapatti-bhava). The karma-process (kammabhava) comprises the 5 karmical causes:ignorance, karma-formations, craving, clinging, karma-process (s. 1, 2, 8, 9, 10, of thediagram); the rebirth-process (upapatti-bhava) comprises the 5 karma-results (s. 3-7 of thediagram).The karma-process is here, correctly speaking, a collective name for generative karmicvolition (kamma-cetaná) and all the mental phenomena associated therewith, whilst the 2nd