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THIS:
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Bhikkhus, consciousness is to be present (sambhoti), realizing (paṭicca) a duality.
“Dvayaṁ, bhikkhave, paṭicca viññāṇaṁ sambhoti.
And what is that consciousness to be present, realizing a duality?
Kathañca, bhikkhave, dvayaṁ paṭicca viññāṇaṁ sambhoti?
Eye-consciousness comes into existence, "feed backing" (paccaya) on the eye and on a form.
Cakkhuñca paṭicca rūpe ca uppajjati cakkhuviññāṇaṁ.
Again, it is the craving for a form that maintains the consciousness nidāna — https://justpaste.it/9rusd — Then the consciousness nidāna descends and establishes itself in the nāmarūpa nidāna - which itself descends in the saḷāyatana nidāna.
SN 22.47/SA 63/SA 45, tell us that, as long as the khandhas of the nāmarūpa nidāna - of which consciousness is part - are regarded as self, etc.; there takes place a descent of the five faculties (indriyānaṃ avakkanti hoti) - of the eye faculty, the ear faculty, the nose faculty, etc.
When from that craving (etc.) of a form, consciousness realizes through this all shebang, the duality of eye and form, there is sense-consciousness.
Namely, mere consciousness becomes at last sense-consciousness, when it feeds back on the eye and the form. There is for instance, a sensory manifestation - a nimitta and anubyañjana for the eye (https://justpaste.it/17va5 & https://justpaste.it/7i51j).
The eye is altered, becoming otherwise (Sk. anyathā = otherwise, in a different manner), not yours ( the other meaning of anicca - lit. "not one's own").
Remember "not yours" (na tumhāka) — SN 35.101 ?
Cakkhu aniccaṁ vipariṇāmi aññathābhāvi.
Forms (sights) are altered, becoming otherwise, not yours (not one's own).
Rūpā aniccā vipariṇāmino aññathābhāvino.
So this duality is altered, becoming otherwise, not yours, sorrowful (vyath) and frolic (cala).
The pre-Buddhist meaning of cala (Dhātup) is "frolic"; as in a playful and/or mischievous action.
Itthetaṁ dvayaṁ calañceva byathañca aniccaṁ vipariṇāmi aññathābhāvi.
Eye consciousness is altered, becoming otherwise, not yours, sorrowful, and frolic.
Cakkhuviññāṇaṁ aniccaṁ vipariṇāmi aññathābhāvi.
And the causes and feedbacks that give rise to eye consciousness are also altered, becoming otherwise, and not yours.
Yopi hetu yopi paccayo cakkhuviññāṇassa uppādāya, sopi hetu sopi paccayo anicco vipariṇāmī aññathābhāvī.
But since eye consciousness has arisen on feedbacks (paccaya) to be returned (paṭicca), that are not yours (not one's own), how could it be one's own?
Aniccaṁ kho pana, bhikkhave, paccayaṁ paṭicca uppannaṁ cakkhuviññāṇaṁ kuto niccaṁ bhavissati.
The meeting, coming together, and concurrence of these three things is called eye contact*.
*See below
Yā kho, bhikkhave, imesaṁ tiṇṇaṁ dhammānaṁ saṅgati sannipāto samavāyo, ayaṁ vuccati cakkhusamphasso.
SN 35.93
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“Bhikkhus, do you see: ‘THIS has come to be’?”—“Yes, venerable sir.”—“Bhikkhus, do you see: ‘Its origination occurs with that as nutriment (āhāra) ’?”—“Yes, venerable sir.”—“Bhikkhus, do you see: ‘With the cessation of that nutriment, what has come to be is subject to cessation’?”—“Yes, venerable sir.”
Bhūtamidanti, bhikkhave, passathā”ti? — "Evaṁ, bhante” — “Tadāhārasambhavanti, bhikkhave, passathā”ti? — "Evaṁ, bhante” — “Tadāhāranirodhā yaṁ bhūtaṁ, taṁ nirodhadhammanti, bhikkhave, passathā”ti? — "Evaṁ, bhante”.
MN 38
How does one see how "THIS has come to be"?
Through
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THAT:
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THAT turns out there, THIS becomes.
From the coming forth of THAT, THIS originates.
THAT doesn’t turn out, THIS does not become,
Due to the cessation of THAT there, THIS ceases.
Iti imasmiṃ sati idaṃ hoti,
imassuppādā idaṃ uppajjati;
imasmiṃ asati idaṃ na hoti ;
imassa nirodhā idaṃ nirujjhati.
SN 12.22
What is the "THAT turns out there"?
It seems that the "THAT turns out there", has to do with craving (taṇhā) and the nutriments (āhāra) — but may be the craving, (the THAT) is also the result of ignorance at the "micro" level - (as seen further down).
Then the all shebang of the THAT, proceeds with the maintenance and establishing of consciousness — where the latter finds a home in the khandhas, in the nāmarūpa nidāna, as seen before.
The "THAT has come to be" - (bhūtha (p.p.)), is the origination of the green part in this sketch (https://justpaste.it/804f8) — and that origination is craving (taṇhā), which leads to the THIS, corresponding to the nāmarūpa nidāna, manifesting its khandhas in the saḷāyatana nidāna.
And the process to arrive at THIS from THAT is :
(Note the complementary "differences" between the Nikayas (Pali texts), and the Agamas (Chinese texts).
- A1 (viz. the fetching for more āhārā , due to craving (taṇhā) > Food (Nikayas and Agamas) - Tranference/"contact" (phasso) (Nikayas) - Feeling (Agamas) - Thought (Agama) - manosañcetana (Nikayas), and Consciousness (knowledge) (Nikayas and Agamas).
- A2 (viz. manosañcetana brings the maintenance of consciousness (SN 12.11 & SN 12.39).
- A3 (viz. Consciousness descends in the nāmarūpa nidāna (SN 12.59))
When viññanam anidassanam = Consciousness that is not becoming visible
[that is not manifested], becomes manifested/"visible" (nidassana* - nidarśana), with the descent of consciousness (viññanassa avakkanti) [SN 12.59] in the khandhas of the nāmarūpa nidāna - the latters becoming the home of consciousness [SN 22.3] - then we have the "what have become" - the "THAT", in "THAT turns out there" ("Imasmiṃ sati"), to originate as the THIS ("idaṃ hoti").
Craving for more guitar playing, brings the sound of a new piece of music; etc.
*Niddassana = निदर्शन nidarśana [agt. nidṛś]
निदृश् nidṛś [ni-dṛś]
√ दृश् dṛś or dṛṣ [var. paś]
- to be seen, become visible (RV., AV., ŚBr.)
Consciousness that has been established in the khandhas of the nāmarūpa nidāna, and has come to growth, becomes sense-consciousness with the descent of nāmarūpa (SN 12.39), in the saḷāyatana nidāna.
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What is the relationship between ignorance (vijjā) and craving (taṇhā)?
Well, SN 22.47 explains it.
The element of ignorance (avijjādhātu), is the start for some new saṅkhārā at the saḷāyatana level - ( namely at the micro level of the ajjhatikani ayatanani [eye, ear, etc.]) .
Back to https://justpaste.it/804f8 , we see that at the micro level, everything is played in the A1 area (red and green arrows).
“And what, bhikkhus, are coactions? There are these six classes of volition (cetanā): volition regarding forms … volition regarding mental phenomena. This is called coactions. With the arising of contact/transference (phassa), there is the arising of coactions.
SN 22.57/SA 42
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And why, bhikkhus, do you call them coactions?
‘They intend (are striving) to appropriate,’ bhikkhus, therefore they are called coactions.
And what is the appropriation that they intend?
They intend (are striving) to appropriate a form as their form (viz. form as their self); ...
... (idem for the other khandhas).
‘They intend (are striving) to appropriate,’ bhikkhus, therefore they are called coactions.
Kiñca, bhikkhave, saṅkhāre vadetha?
Saṅkhatamabhisaṅkharontīti kho, bhikkhave, tasmā ‘saṅkhārā’ti vuccati.
Kiñca saṅkhatamabhisaṅkharonti?
Rūpaṁ rūpattāya saṅkhatamabhisaṅkharonti, ...
... (idem for the other khandhas).
Saṅkhatamabhisaṅkharontīti kho, bhikkhave, tasmā ‘saṅkhārā’ti vuccati.
SN 22.79/SA 46
(See Saṅkhata).
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Any kind of (khandha) whatsoever, whether past, future, or present, internal or external, gross or subtle,
inferior or superior, far or near, all (khandhā) should be seen as it has come to be, with correct discernment thus:
‘This is not mine, this I am not, this is not my self
(netaṁ mama, nesohamasmi, na meso attā — naitan mama, naiṣo ’ham asmi, naiṣa me ātmety’ (SF 89)).
SN 22.49
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Notes
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Paṭiccasamuppāda does not mean "dependent origination". It's underlying and extended meaning is more like:
What springs together [flows out & perishes] (samuppāda/samutpāda), to become visible - and be understood through a feedback (paṭicca/pratītya) .
&
Paṭicca-Samuppanna means:
What has sprung together [flown out & perished] (samuppanna/samutpanna), to (appear and) be understood through a feedback (paṭicca/pratītya).
With a less extended definition, as follows:
That which causes to be produced and become visible, to be returned (feedback) and understood.
समुत्पाद samutpāda (act. samutpād)
समुत्पाद् samutpād (***causative*** of samutpad)
समुत्पद् samutpad [ sam-ut-√ pad ] - (pp. samutpanna)
No pre-Buddhist reference for samutpad in the literature of the time of Buddha)
उत्पद् utpad [ut-pad] - pp. (utpanna)
- to arise , rise , originate , be born or produced ; to come forth , become visible , appear ŚBr. MBh. — (These meanings have crossed Buddha's time — ŚBr. > MBh. )
√ उद् ud (ut)
to flow or issue out RV. AV. ŚBr. KātyŚr.
√ पद् pad
- to fall, fall down or out, perish RV. AV. VS. Br.
- to cause to fall AV. AitBr.
सम् sam
- together
प्रतीत्य pratītya [fpp. pratī]
प्रती pratī [prati-√ इ i ]
- to come back, return RV. *
- known, understood, implicit Pāṇ.
* (as in a feedback)
In our case, taṇhā causes the eye and form to be produced and become visible (through the maintenance of the consciousness nidāna, etc. ) - and the feedback to consciousness, (that is returned from the latter two,) is just sense-consciousness.
As seen before, the descent of the eye-faculty provokes the element of avijjā - which in turn elicits the all shebang of taṇhā in A1 — and the all thing continues indefinitely; as long as one does not get rid of taṇhā.
To understand paṭiccasamuppāda, is to understand that kind of relationship at all level. Namely what causes (something) to be produced and become visible; to be returned (feedback) and understood.
The "macro avijjā" being the starting point of all this — (and also the latest link to get rid of - for the only vijjā to be found in the macro paṭiccasamuppāda, is that there is no vijjā in paṭicca samuppāda, but dukkha - (and no self - which is blissful)).
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