 |
|
#
|
Pali
(Sanskrit)
|
Usual
Translation
|
Other
Reference
|
Remarks
|
|
1
|
Avijja (Avidya) |
Ignorance |
|
Lack
of wisdom, which is the root of all evils. Obscuration as
to self of persons and self of phenomena. |
|
2
|
Sankhara
(Samskara) |
Karma
formations |
Compositional
action |
Wholesome
or unwholesome thoughts, speech and bodily deeds. |
|
3
|
Vinnana
(Vijnana) |
Conciousness
|
|
Normally
6 consciousnesses but is taken as 8 in the Yogacara School.
|
|
4
|
Nama-rupa |
Name
& form |
Corporeality
& mentality |
Mental
& physical existence. 4 mental aggregates and one physical
body. |
|
5
|
Ayatana
(Shadayatana) |
Six
bases |
Six
sense organs/spheres |
Eye,
ear, nose, tongue, touch and mental faculty. |
|
6
|
Phassa
(Sparsha) |
Sense
impression |
Contact |
A
mental factor and period in which the objects, sense power/organ
and conciousness come together, causing one to distinguish
an object as pleasurable, painful or neutral. |
|
7
|
Vedana |
Feeling
|
Sensation |
Posited
as a mental factor that experiences pleasure, pain
and neutral feeling. Pleasure leads to a strong desire for
more while pain generates an avoidance desire.
|
|
8
|
Tanha
(Trishna) |
Craving |
Attachment |
A
mental factor that increases desire but without any satisfaction. |
|
9
|
Upadana |
Clinging |
Grasping
|
A
stronger degree of desire. 4 basic varieties: desired objects,
views of self, bad system of ethics and conduct; and other
bad views. |
| 10 |
Bhava
(Bjava) |
Process
of becoming |
Existence
|
A
period lasting from the time of fully potentialised karma
up to the beginning of next lifetime. |
| 11 |
Jati
|
Rebirth
|
|
|
| 12 |
Jara-marana
(Jaramaranam) |
Ageing
& Death |
Decay
& Death |
|
|
Notes:
Links
1, 2, 8, 9 and 10 are the five karmic causes of rebirths.
Links
3, 4, 5, 6 and 7 are the five karmic results in the rounds
of rebirths.
This
doctrine is interpreted in various ways and levels:
- The
Theravada tradition uses it to explain the arising of
sufferings; that all composite existence is without substantiality.
This doctrine is then used the basis for the negation
of self.
- In
the Mahayana, condition arising is further interpreted
to validate the unreality of existence by reason of its
relativity.
- Madhyamika
School equates this doctrine with shunyata (emptiness).
Condition arising is taken to show that because of their
relativity, appearances have only empirical validity and
are ultimately unreal.
- In
the Yogacara view, only true understanding of this doctrine
can overcome the error of taking what does not exist for
existent and what does exist for nonexistent.
- The
Prajnaparamita Sutras stresses that this doctrine does
not refer to a temporal succession but rather to the essential
interdependence of all things.
Sources
of compilation:
- The
Meaning of Life; The Dalai Lama, Wisdom Publications 92
- The
Shambhala Dictionary of Buddhism and Zen; Shambhala Pubn
91
- Living
Dharma; Jack Kornfield, Shambhala Pubn 96
- Buddhist
Dictionary; Nyanatiloka, Singapore Buddhist Meditation
Centre 91
[
Compiled by Tan Swee Eng]
|
|
|
