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Dependent Arising in Depth

DN 15, the Mahānidāna Sutta — set 4, Not-Self and Dependent Arising

Reading time: about 25 min · 4,439 words

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Before you read

Ānanda remarks that dependent arising seems perfectly clear to him. "Do not say so, Ānanda" — and what follows is the longest and most demanding treatment of it anywhere in the collection.

Two things here appear nowhere else in this set. The chain runs in both directions between knowing and name-and-form, each conditioning the other, rather than in a single line. And there is a long, startlingly concrete passage tracing how quarrels, weapons, and lies grow step by step out of felt experience by way of wanting and possessiveness.

It closes on the various ways people designate a self, and on the position of someone who does not. This is the capstone of the set, not the way into it.

Translation

The Setting

So I heard.

At one time the Buddha was staying among the Kurus, near a Kuru town named Kammāsadhamma.

Then Venerable Ānanda approached the Buddha, bowed, and sat to one side. Sitting to one side, Venerable Ānanda said this to the Buddha:

"Wonderful, bhante. Amazing, bhante.

This dependent arising is deep and appears deep, yet to me it seems very clear and open."

"Do not say that, Ānanda. Do not say that, Ānanda.

This dependent arising is deep and appears deep.

Because this Dhamma is not understood and not penetrated, this population has become tangled like string, knotted like a tangle, matted like muñja grass and reeds, and does not go beyond a woeful state, a bad destination, a downfall state, and saṃsāra.

The Conditional Chain

"If, when asked, 'Is there ageing and dying because of this conditionality?' they should answer, 'There is.'

If they ask, 'With what as condition is there ageing and dying?' they should answer, 'With birth as condition, ageing and dying.'

If, when asked, 'Is there birth because of this conditionality?' they should answer, 'There is.'

If they ask, 'With what as condition is there birth?' they should answer, 'With becoming as condition, birth.'

If, when asked, 'Is there becoming because of this conditionality?' they should answer, 'There is.'

If they ask, 'With what as condition is there becoming?' they should answer, 'With taking personally as condition, becoming.'

If, when asked, 'Is there taking personally because of this conditionality?' they should answer, 'There is.'

If they ask, 'With what as condition is there taking personally?' they should answer, 'With ignorant wanting as condition, taking personally.'

If, when asked, 'Is there ignorant wanting because of this conditionality?' they should answer, 'There is.'

If they ask, 'With what as condition is there ignorant wanting?' they should answer, 'With felt experience as condition, ignorant wanting.'

If, when asked, 'Is there felt experience because of this conditionality?' they should answer, 'There is.'

If they ask, 'With what as condition is there felt experience?' they should answer, 'With contact as condition, felt experience.'

If, when asked, 'Is there contact because of this conditionality?' they should answer, 'There is.'

If they ask, 'With what as condition is there contact?' they should answer, 'With name-and-form as condition, contact.'

If, when asked, 'Is there name-and-form because of this conditionality?' they should answer, 'There is.'

If they ask, 'With what as condition is there name-and-form?' they should answer, 'With knowing as condition, name-and-form.'

If, when asked, 'Is there knowing because of this conditionality?' they should answer, 'There is.'

If they ask, 'With what as condition is there knowing?' they should answer, 'With name-and-form as condition, knowing.'

So, Ānanda:

with name-and-form as condition, knowing; with knowing as condition, name-and-form; with name-and-form as condition, contact; with contact as condition, felt experience; with felt experience as condition, ignorant wanting; with ignorant wanting as condition, taking personally; with taking personally as condition, becoming; with becoming as condition, birth; with birth as condition, ageing and dying, sorrow, lamentation, dissatisfaction, distress, and despair come to be.

That is how this whole heap of dissatisfaction comes to arise.

Birth as Condition for Ageing and Dying

"It was said, 'With birth as condition, ageing and dying.'

This is the way to understand how with birth as condition there is ageing and dying.

If there were no birth at all, in any way, of anyone anywhere, in any class of beings - gods as gods, gandhabbas as gandhabbas, yakkhas as yakkhas, spirits as spirits, humans as humans, quadrupeds as quadrupeds, birds as birds, or reptiles as reptiles - if birth into this or that state were absent for those beings, then with birth wholly absent, with the quenching of birth, would ageing and dying be found?"

"No, bhante."

"Therefore, Ānanda, this is the cause, this is the source, this is the origin, this is the condition for ageing and dying, namely birth.

Becoming as Condition for Birth

"It was said, 'With becoming as condition, birth.'

This is the way to understand how with becoming as condition there is birth.

If there were no becoming at all, in any way, of anyone anywhere - sensual becoming, form becoming, or formless becoming - then with becoming wholly absent, with the quenching of becoming, would birth be found?"

"No, bhante."

"Therefore, Ānanda, this is the cause, this is the source, this is the origin, this is the condition for birth, namely becoming.

Taking Personally as Condition for Becoming

"It was said, 'With taking personally as condition, becoming.'

This is the way to understand how with taking personally as condition there is becoming.

If there were no taking personally at all, in any way, of anyone anywhere - taking sensuality personally, taking views personally, taking habits and observances personally, or taking self-doctrine personally - then with taking personally wholly absent, with the quenching of taking personally, would becoming be found?"

"No, bhante."

"Therefore, Ānanda, this is the cause, this is the source, this is the origin, this is the condition for becoming, namely taking personally.

Ignorant Wanting as Condition for Taking Personally

"It was said, 'With ignorant wanting as condition, taking personally.'

This is the way to understand how with ignorant wanting as condition there is taking personally.

If there were no ignorant wanting at all, in any way, of anyone anywhere - ignorant wanting for forms, sounds, smells, tastes, tangibles, or dhammas - then with ignorant wanting wholly absent, with the quenching of ignorant wanting, would taking personally be found?"

"No, bhante."

"Therefore, Ānanda, this is the cause, this is the source, this is the origin, this is the condition for taking personally, namely ignorant wanting.

Felt Experience as Condition for Ignorant Wanting

"It was said, 'With felt experience as condition, ignorant wanting.'

This is the way to understand how with felt experience as condition there is ignorant wanting.

If there were no felt experience at all, in any way, of anyone anywhere - felt experience born of eye-contact, ear-contact, nose-contact, tongue-contact, body-contact, or mind-contact - then with felt experience wholly absent, with the quenching of felt experience, would ignorant wanting be found?"

"No, bhante."

"Therefore, Ānanda, this is the cause, this is the source, this is the origin, this is the condition for ignorant wanting, namely felt experience.

From Felt Experience to Conflict

"So, Ānanda:

depending on felt experience, there is ignorant wanting; depending on ignorant wanting, searching; depending on searching, gain; depending on gain, evaluation; depending on evaluation, desire and passion; depending on desire and passion, fixation; depending on fixation, possession; depending on possession, stinginess; depending on stinginess, guarding.

Because of guarding, many bad, unwholesome dhammas come to be: taking up rods, taking up weapons, quarrels, fights, disputes, accusations, divisive speech, and false speech.

"It was said, 'Because of guarding, many bad, unwholesome dhammas come to be: taking up rods, taking up weapons, quarrels, fights, disputes, accusations, divisive speech, and false speech.'

This is the way to understand this.

If there were no guarding at all, in any way, of anyone anywhere, then with guarding wholly absent, with the quenching of guarding, would those many bad, unwholesome dhammas come to be?"

"No, bhante."

"Therefore, Ānanda, this is the cause, this is the source, this is the origin, this is the condition for the arising of those many bad, unwholesome dhammas, namely guarding.

"It was said, 'Depending on stinginess, guarding.'

If there were no stinginess at all, in any way, of anyone anywhere, then with stinginess wholly absent, with the quenching of stinginess, would guarding be found?"

"No, bhante."

"Therefore, Ānanda, this is the cause, this is the source, this is the origin, this is the condition for guarding, namely stinginess.

"It was said, 'Depending on possession, stinginess.'

If there were no possession at all, in any way, of anyone anywhere, then with possession wholly absent, with the quenching of possession, would stinginess be found?"

"No, bhante."

"Therefore, Ānanda, this is the cause, this is the source, this is the origin, this is the condition for stinginess, namely possession.

"It was said, 'Depending on fixation, possession.'

If there were no fixation at all, in any way, of anyone anywhere, then with fixation wholly absent, with the quenching of fixation, would possession be found?"

"No, bhante."

"Therefore, Ānanda, this is the cause, this is the source, this is the origin, this is the condition for possession, namely fixation.

"It was said, 'Depending on desire and passion, fixation.'

If there were no desire and passion at all, in any way, of anyone anywhere, then with desire and passion wholly absent, with the quenching of desire and passion, would fixation be found?"

"No, bhante."

"Therefore, Ānanda, this is the cause, this is the source, this is the origin, this is the condition for fixation, namely desire and passion.

"It was said, 'Depending on evaluation, desire and passion.'

If there were no evaluation at all, in any way, of anyone anywhere, then with evaluation wholly absent, with the quenching of evaluation, would desire and passion be found?"

"No, bhante."

"Therefore, Ānanda, this is the cause, this is the source, this is the origin, this is the condition for desire and passion, namely evaluation.

"It was said, 'Depending on gain, evaluation.'

If there were no gain at all, in any way, of anyone anywhere, then with gain wholly absent, with the quenching of gain, would evaluation be found?"

"No, bhante."

"Therefore, Ānanda, this is the cause, this is the source, this is the origin, this is the condition for evaluation, namely gain.

"It was said, 'Depending on searching, gain.'

If there were no searching at all, in any way, of anyone anywhere, then with searching wholly absent, with the quenching of searching, would gain be found?"

"No, bhante."

"Therefore, Ānanda, this is the cause, this is the source, this is the origin, this is the condition for gain, namely searching.

"It was said, 'Depending on ignorant wanting, searching.'

If there were no ignorant wanting at all, in any way, of anyone anywhere - ignorant wanting for sensuality, ignorant wanting for becoming, or ignorant wanting for non-becoming - then with ignorant wanting wholly absent, with the quenching of ignorant wanting, would searching be found?"

"No, bhante."

"Therefore, Ānanda, this is the cause, this is the source, this is the origin, this is the condition for searching, namely ignorant wanting.

So, Ānanda, these two dhammas meet at the two aspects of felt experience.

Contact as Condition for Felt Experience

"It was said, 'With contact as condition, felt experience.'

This is the way to understand how with contact as condition there is felt experience.

If there were no contact at all, in any way, of anyone anywhere - eye-contact, ear-contact, nose-contact, tongue-contact, body-contact, or mind-contact - then with contact wholly absent, with the quenching of contact, would felt experience be found?"

"No, bhante."

"Therefore, Ānanda, this is the cause, this is the source, this is the origin, this is the condition for felt experience, namely contact.

Name-and-Form as Condition for Contact

"It was said, 'With name-and-form as condition, contact.'

This is the way to understand how with name-and-form as condition there is contact.

If the features, marks, signs, and indications by which the name-body is designated were absent, would designation-contact be found in the form-body?"

"No, bhante."

"If the features, marks, signs, and indications by which the form-body is designated were absent, would resistance-contact be found in the name-body?"

"No, bhante."

"If the features, marks, signs, and indications by which both the name-body and the form-body are designated were absent, would designation-contact or resistance-contact be found?"

"No, bhante."

"If the features, marks, signs, and indications by which name-and-form is designated were absent, would contact be found?"

"No, bhante."

"Therefore, Ānanda, this is the cause, this is the source, this is the origin, this is the condition for contact, namely name-and-form.

Knowing as Condition for Name-and-Form

"It was said, 'With knowing as condition, name-and-form.'

This is the way to understand how with knowing as condition there is name-and-form.

If knowing did not descend into the mother's womb, would name-and-form gather there in the mother's womb?"

"No, bhante."

"If knowing, after descending into the mother's womb, were to depart, would name-and-form be brought forth into this state of being?"

"No, bhante."

"If the knowing of a young boy or a young girl were cut off while still young, would name-and-form grow, increase, and reach fullness?"

"No, bhante."

"Therefore, Ānanda, this is the cause, this is the source, this is the origin, this is the condition for name-and-form, namely knowing.

Name-and-Form as Condition for Knowing

"It was said, 'With name-and-form as condition, knowing.'

This is the way to understand how with name-and-form as condition there is knowing.

If knowing did not gain a footing in name-and-form, would the arising of future birth, ageing and dying, and dissatisfaction be found?"

"No, bhante."

"Therefore, Ānanda, this is the cause, this is the source, this is the origin, this is the condition for knowing, namely name-and-form.

To this extent, Ānanda, they may be born, age, die, pass away, or reappear.

To this extent there is the path of designation, the path of expression, the path of concept, and the field of discernment. To this extent the round turns for designating this state of being, namely name-and-form together with knowing, proceeding by mutual conditionality.

Designating a Self

"And to what extent does someone designate a self, Ānanda?

They designate a self as having form and being limited:

'My self has form and is limited.'

They designate a self as having form and being infinite:

'My self has form and is infinite.'

They designate a self as being formless and limited:

'My self is formless and limited.'

They designate a self as being formless and infinite:

'My self is formless and infinite.'

"Ānanda, someone who designates a self as having form and being limited either designates it that way in the present, or designates it that way in the future, or thinks, 'Although it is not like that, I will make it be like that.'

In this case, it is enough to say that a view of a limited self with form lies underneath.

Someone who designates a self as having form and being infinite either designates it that way in the present, or designates it that way in the future, or thinks, 'Although it is not like that, I will make it be like that.'

In this case, it is enough to say that a view of an infinite self with form lies underneath.

Someone who designates a self as being formless and limited either designates it that way in the present, or designates it that way in the future, or thinks, 'Although it is not like that, I will make it be like that.'

In this case, it is enough to say that a view of a limited formless self lies underneath.

Someone who designates a self as being formless and infinite either designates it that way in the present, or designates it that way in the future, or thinks, 'Although it is not like that, I will make it be like that.'

In this case, it is enough to say that a view of an infinite formless self lies underneath.

To this extent, Ānanda, they designate a self.

Not Designating a Self

"And to what extent does someone not designate a self, Ānanda?

They do not designate a self as having form and being limited:

'My self has form and is limited.'

They do not designate a self as having form and being infinite:

'My self has form and is infinite.'

They do not designate a self as being formless and limited:

'My self is formless and limited.'

They do not designate a self as being formless and infinite:

'My self is formless and infinite.'

"Ānanda, someone who does not designate a self as having form and being limited does not designate it that way in the present, does not designate it that way in the future, and does not think, 'Although it is not like that, I will make it be like that.'

In this case, it is enough to say that a view of a limited self with form does not lie underneath.

Someone who does not designate a self as having form and being infinite does not designate it that way in the present, does not designate it that way in the future, and does not think, 'Although it is not like that, I will make it be like that.'

In this case, it is enough to say that a view of an infinite self with form does not lie underneath.

Someone who does not designate a self as being formless and limited does not designate it that way in the present, does not designate it that way in the future, and does not think, 'Although it is not like that, I will make it be like that.'

In this case, it is enough to say that a view of a limited formless self does not lie underneath.

Someone who does not designate a self as being formless and infinite does not designate it that way in the present, does not designate it that way in the future, and does not think, 'Although it is not like that, I will make it be like that.'

In this case, it is enough to say that a view of an infinite formless self does not lie underneath.

To this extent, Ānanda, they do not designate a self.

Regarding a Self

"And to what extent does someone regard a self, Ānanda?

Someone regards felt experience as self:

'Felt experience is my self.'

Or they regard self in this way:

'Felt experience is not my self. My self does not feel.'

Or they regard self in this way:

'Felt experience is not my self. Nor is my self without felt experience. My self feels, for my self has the nature of felt experience.'

"Ānanda, when someone says:

'Felt experience is my self,'

they should be told:

'Friend, there are these three feelings: pleasant feeling, painful feeling, and mixed feeling. Which of these three feelings do you regard as self?'

When someone feels pleasant feeling, they do not at that time feel painful feeling or mixed feeling. At that time they feel only pleasant feeling.

When someone feels painful feeling, they do not at that time feel pleasant feeling or mixed feeling. At that time they feel only painful feeling.

When someone feels mixed feeling, they do not at that time feel pleasant feeling or painful feeling. At that time they feel only mixed feeling.

Pleasant feeling, Ānanda, is impermanent, conditioned, dependently arisen, liable to wearing away, passing away, fading, and quenching.

Painful feeling is impermanent, conditioned, dependently arisen, liable to wearing away, passing away, fading, and quenching.

Mixed feeling is impermanent, conditioned, dependently arisen, liable to wearing away, passing away, fading, and quenching.

Feeling pleasant feeling, they think, 'This is my self.'

With the quenching of that very pleasant feeling, they think, 'My self has gone away.'

Feeling painful feeling, they think, 'This is my self.'

With the quenching of that very painful feeling, they think, 'My self has gone away.'

Feeling mixed feeling, they think, 'This is my self.'

With the quenching of that very mixed feeling, they think, 'My self has gone away.'

So, in this very life, someone who says, 'Felt experience is my self,' regards self as impermanent, mixed with pleasant and painful experience, and liable to arising and passing away.

Therefore, Ānanda, it does not fit to regard felt experience as self.

"Ānanda, when someone says:

'Felt experience is not my self. My self does not feel,'

they should be told:

'Friend, where there is no felt experience at all, could there be this: "I am this"?'

"No, bhante."

"Therefore, Ānanda, it does not fit to regard self in this way: 'Felt experience is not my self. My self does not feel.'

"Ānanda, when someone says:

'Felt experience is not my self. Nor is my self without felt experience. My self feels, for my self has the nature of felt experience,'

they should be told:

'Friend, if felt experience were wholly and completely quenched without remainder, then with felt experience wholly absent, with the quenching of felt experience, could there be this: "I am this"?'

"No, bhante."

"Therefore, Ānanda, it does not fit to regard self in this way: 'Felt experience is not my self. Nor is my self without felt experience. My self feels, for my self has the nature of felt experience.'

Released from the Self-Views

"Ānanda, when a bhikkhu does not regard felt experience as self, does not regard a self that does not feel, and does not regard self in this way - 'My self feels, for my self has the nature of felt experience' - then, not regarding in this way, they do not take anything personally in the world.

Not taking anything personally, they are not agitated.

Not agitated, one personally reaches final nibbāna.

They discern:

'Birth is worn away. The holy life has been lived. What had to be done has been done. There is no more of this state of being.'

"If someone were to say of a bhikkhu whose mind is released in this way, 'It is their view that the Tathāgata exists after death,' that would be unsuitable.

If someone were to say, 'It is their view that the Tathāgata does not exist after death,' that would be unsuitable.

If someone were to say, 'It is their view that the Tathāgata both exists and does not exist after death,' that would be unsuitable.

If someone were to say, 'It is their view that the Tathāgata neither exists nor does not exist after death,' that would be unsuitable.

Why is that?

Whatever extent there is of designation and the path of designation, whatever extent there is of expression and the path of expression, whatever extent there is of concept and the path of concept, whatever extent there is of discernment and the field of discernment, whatever extent there is of the round and the turning of the round - from all that the bhikkhu is released through higher knowing.

To say of a bhikkhu released through higher knowing from all that, 'It is their view that they do not know and do not see,' would be unsuitable.

The Seven Stations of Knowing

"Ānanda, there are seven stations of knowing and two fields.

What are the seven?

There are beings diverse in body and diverse in recognition, such as humans, some devas, and some beings in downfall states.

This is the first station of knowing.

There are beings diverse in body and unified in recognition, such as the Brahmā-company devas newly arisen.

This is the second station of knowing.

There are beings unified in body and diverse in recognition, such as the Abhassara devas.

This is the third station of knowing.

There are beings unified in body and unified in recognition, such as the Subhakiṇha devas.

This is the fourth station of knowing.

There are beings who, by completely going beyond recognitions of form, with the ending of recognitions of resistance, and not attending to recognitions of diversity, have gone to the sphere of boundless space, aware that 'space is boundless.'

This is the fifth station of knowing.

There are beings who, by completely going beyond the sphere of boundless space, have gone to the sphere of boundless knowing, aware that 'knowing is boundless.'

This is the sixth station of knowing.

There are beings who, by completely going beyond the sphere of boundless knowing, have gone to the sphere of nothingness, aware that 'there is nothing.'

This is the seventh station of knowing.

The field of non-recognizing beings and the sphere of neither-recognition-nor-non-recognition are the two fields.

"Ānanda, there is the first station of knowing: diverse in body and diverse in recognition, such as humans, some devas, and some beings in downfall states.

If they discern this, discern its arising, discern its vanishing, discern its gratification, discern its danger, and discern its escape, is it fit to delight in it?"

"No, bhante."

"The same pattern applies to the remaining stations of knowing.

And here, Ānanda, there is the field of non-recognizing beings.

If they discern this, discern its arising, discern its vanishing, discern its gratification, discern its danger, and discern its escape, is it fit to delight in it?"

"No, bhante."

"And here, Ānanda, there is the sphere of neither-recognition-nor-non-recognition.

If they discern this, discern its arising, discern its vanishing, discern its gratification, discern its danger, and discern its escape, is it fit to delight in it?"

"No, bhante."

"Ānanda, when a bhikkhu has known as they have come to be the arising, vanishing, gratification, danger, and escape of these seven stations of knowing and these two fields, and is released through not taking personally, this bhikkhu is called one released through discernment.

The Eight Releases

"Ānanda, there are these eight releases.

What are the eight?

Someone who has form sees forms.

This is the first release.

Not recognizing form internally, they see forms externally.

This is the second release.

They are intent only on the beautiful.

This is the third release.

By completely going beyond recognitions of form, with the ending of recognitions of resistance, and not attending to recognitions of diversity, they enter and remain in the sphere of boundless space, aware that 'space is boundless.'

This is the fourth release.

By completely going beyond the sphere of boundless space, they enter and remain in the sphere of boundless knowing, aware that 'knowing is boundless.'

This is the fifth release.

By completely going beyond the sphere of boundless knowing, they enter and remain in the sphere of nothingness, aware that 'there is nothing.'

This is the sixth release.

By completely going beyond the sphere of nothingness, they enter and remain in the sphere of neither-recognition-nor-non-recognition.

This is the seventh release.

By completely going beyond the sphere of neither-recognition-nor-non- recognition, they enter and remain in the cessation of recognition and felt experience.

This is the eighth release.

These are the eight releases.

"Ānanda, when a bhikkhu enters these eight releases forward, enters them in reverse, enters them forward and reverse, and, wherever they wish, however they wish, and as long as they wish, enters them and emerges from them;

and when, through the wearing away of the outflows, one personally realizes the outflow-free release of mind and release through discernment in this very life, and enters and remains in it:

this, Ānanda, is called a bhikkhu with two-sided release.

There is no other two-sided release higher or more refined than this two-sided release."

That is what the Buddha said.

Venerable Ānanda was satisfied and welcomed what the Buddha had said.

Words used in this translation (40)
ageing and dying
Growing old and dying, treated in these texts as one linked process and as the end point of the dependent-arising sequence.
becoming
This project's rendering of "bhava" -- the settling of experience into a way of being that feels like somebody being something. Often translated "existence."
bhante
A respectful way of addressing a senior monastic, roughly "venerable sir." Left untranslated because English has no natural equivalent.
bhikkhu
A Buddhist monk -- someone who has left household life to practise full time. Left untranslated because "monk" carries centuries of unrelated European associations.
birth
This project's rendering of "jāti": birth, coming into being. In the dependent-arising sequence, ageing and dying depend on it. In MN 141 the word appears once in its everyday sense instead, in a simile about a mother.
body
The physical body, as distinct from speech and the mental side of experience.
cessation
The ending of dissatisfaction and its causes: what practice is finally for. Elsewhere on this site the same idea appears as "quenching". Both render the same Pali word, "nirodha", in different sentences.
conditionality
This project's rendering of "idappaccayatā" -- the bare principle that when this is present, that follows. Dependent arising is this principle applied to how dissatisfaction comes about.
conditioned
This project's rendering of "saṅkhata" -- anything that came about because other things did, and that stops when they stop. Nearly everything is.
contact
This project's rendering of "phassa" -- the meeting of a sense, its object, and the knowing of it. A technical link in the dependent-arising sequence, not physical touch specifically.
dependent arising
The teaching that experience -- and the dissatisfaction in it -- comes from conditions rather than from any fixed self or essence. Each link depends on the one before it, which is why removing a condition stops what follows.
dependently arisen
Having come about because something else was in place. Said of the individual items in the sequence, as distinct from the pattern they follow.
Dhamma
The Buddha's teaching taken as a whole -- both what he taught and the way things actually are, which the teaching describes.
dissatisfaction
This translation's rendering of "dukkha," the Buddhist term for the unsatisfying, unstable quality of ordinary experience. Often translated "suffering," but that can sound more dramatic than the everyday sense of things not quite being right.
escape
This project's rendering of "nissaraṇa". It is the real way out of whatever the text is discussing, unlike the false escapes an untrained mind reaches for. In SN 36.6 the escape is from being stuck in a feeling; in Ud 8.3 it is from everything born, made, and conditioned.
fading
The fading away of attraction and investment in experience, as passion cools.
felt experience
This project's rendering of "vedanā", often translated "feeling". It is the immediate pleasant, painful, or mixed tone of an experience, before any story we build on top of it.
final nibbāna
The final-completion use of nibbāna language. It is not a synonym for death, annihilation, or heaven.
form
This project's rendering of "rūpa" -- the physical, material aspect of experience, one of the five heaps.
gratification
This project's rendering of "assāda": the real satisfaction something offers, which is why people hold on to it. The texts pair it with that thing's danger and the escape from it, so you see all three together.
higher knowing
Direct, personally realized understanding -- knowing something for yourself rather than taking it on faith. In some texts it also names the extraordinary knowings that arise from deep concentration.
ignorant wanting
Wanting something you can't have right now. This project's rendering of "taṇhā", often translated "craving". We call it ignorant because it comes from not seeing clearly; ordinary, sensible wanting is something else.
knowing
This project's rendering of "viññāṇa" (often translated "consciousness") -- bare awareness of an object through one of the senses or the mind.
mixed feeling
A felt experience that is neither clearly pleasant nor clearly unpleasant. Rendered "mixed" rather than "neutral" to keep it an active third register rather than a flat absence of feeling.
name-and-form
The mental and physical sides of experience taken together: roughly, whatever you can name plus whatever has shape. One link in the dependent-arising sequence.
outflow
This project's rendering of "āsava" -- a deep-running habit that keeps seeping out and driving behaviour. Often translated "taint" or "defilement."
outflows
This project's rendering of "āsavā" -- deep-running habits that keep seeping out and driving behaviour, classically sensuality, becoming, and ignorance. Often translated "taints" or "defilements."
quenching
An extinguishing image for dissatisfaction and its causes going out. Different Pali words use this image on different pages, so the exact scope comes from the sentence.
recognition
This project's rendering of "saññā" (often translated "perception") -- the mind's act of identifying and labeling what it encounters.
release of mind
Release described from the mind or heart side of experience, often paired with release through discernment.
release through discernment
Release described from the clear-understanding side, paired with release of mind rather than reduced to intellectual knowledge.
resistance
A reflexive pushing-away from what's unwanted, arising automatically in response to unpleasant feeling.
sphere of boundless knowing
A deep meditative state in which awareness rests on knowing itself without limit.
sphere of boundless space
A deep meditative state in which awareness rests on space without limit.
sphere of nothingness
A deep meditative state in which awareness rests on there being nothing at all to take up.
taking personally
This project's rendering of "upādāna" -- treating some piece of experience as "me" or "mine" and holding on to it. Usually translated "clinging" or "attachment."
Tathāgata
A title for the Buddha, traditionally left untranslated. It means roughly "the one who has arrived at things as they truly are."
unwholesome
This project's rendering of "akusala". Roughly: mentally and ethically harmful. It is blameworthy, leads to harm, and people with good judgment criticize it.
wearing away
The gradual using-up of something until it runs out completely. The texts use it especially for what has to run out before release.
world
A word whose scope shifts with the teaching. It can mean the lived world we build through the senses and the mind, or the wider physical cosmos. The surrounding passage shows which sense it has.
Source and corrections