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Āhāra
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From आहृ āhṛ [ ā-√ hṛ ]
Āhāra is the agt. of āhṛ:
- to fetch , bring near RV. AV. TS. ŚBr. (post Buddhist MBh) .
- to fetch for one's self , take , get AV. ĀśvGṛ. (post Buddhist Mn. MBh.)
- Caus. [ -hārayati ] , to cause to fetch ; to procure ŚBr. AitBr. TBr.
- Desid. [ -jihīrṣati ] , to wish or intend to procure ŚBr.
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Āhāra is usually defined as "nutriment".
However, Āhāra might better be expressed as "that (mental/rational) thing, which fetches for one's self".
As in: "things that fetch for the maintenance of one's being" — (And craving is the source of those mental/rational things).
Food, or the need to pass an emotion from one person to oneself, or the need for additional (often useless) knowledge, or intentions - bring up the fetching for the fulfillment of those needs.
Āhāra is not the "nutriment" per se. Āhāra is the fetching of that "nutriment" .
Āhāra fetches the "calls forth" (the summoning and occurrence of the not yet "born" - not yet "saṅkhārized",) "nutriment" that one craves for.
‘This has come to be’? (bhūtamidanti)
Causing to be born [viz. in oneself], (sambhavanti [AitBr. MBh]), occurs with that fetching (for oneself).
When there is craving for food, or transference (phasso - like emotions passed on from one person to another), or intention/envision/fancy/project..., made both with mano and ceto (manosañcetanā), or craving for [usually more useless] knowledge (viññāṇa) - there is fetching for food, transference, etc. — and that food, transference, etc., "comes to be" in ourselves — namely we eat that food; we transfer more emotions; etc.
That turns out there, this becomes
From the coming forth of that, this originates (is born/produced).
That doesn’t turn out, this does not become,
Due to the cessation of that there, this ceases.
Imasmiṃ sati idaṃ hoti,
Imassuppādā idaṃ uppajjati.
Imasmiṃ asati idaṃ na hoti,
Imassa nirodhā idaṃ nirujjhati
Hoti "is the hetu, so to speak" — Āhāra "fetches" — uppajjati "has it to be produced" (for ourselves).
You might call the all shebang, the "law of demand & supply" — as long as there is still craving.
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One more thing to understand to grasp the all shebang, is that Paccaya is wrongly translated as cause.
Indeed, it should be translated as "feedback".
Consciousness is (the instrumental) feedback of saṅkhāras.
saṅkhārapaccayā viññāṇaṁ.
Namely, saṅkhāra is the input, viññāṇa is the output - and viññāṇa returns something to saṅkhāra, so that saṅkhāra can "understand".
So it is quite wrong to say:
"Consciousness is a **condition** for name and form.
viññāṇapaccayā nāmarūpaṁ"
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PACCAYA (&HETU)
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Paccaya, [Ved．pratyaya]
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प्रत्यय pratyaya [act. pratī ].
- ground , basis , motive or cause of anything MBh. (no pre or contemporary
Buddhist's reference; afaik).
- proof, ascertainment Mn. MBh. (again, not a pre-Buddhist reference, yet a
bit closer).
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प्रती pratī [prati-√ इ i ]
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- to come back, return RV.
- Desid. [ pratīṣiṣati ], to wish or try to understand Pāṇ.
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Paccayā (instr. sing. of paccaya (m.))
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Avijjāpaccayā saṅkhārā
Saṅkhārā (nom. pl. m.) are the feedback (by means) of avijjā.
Saṅkhārapaccayā viññāṇaṃ
Viññāṇaṃ (nom. sing. nt.) is the feedback of saṅkhāra.
Viññāṇapaccayā nāmarūpaṃ
Nāmarūpaṃ (nom. sing. nt.) is the feedback of viññāṇa.
Nāmarūpapaccayā saḷāyatanaṃ
Saḷāyatanaṃ (nom. sing. nt.) is the feedback of nāmarūpa.
Saḷāyatanapaccayā phasso
Phasso (nom. sing. m.) is the feedback of saḷāyatana.
phassapaccayā vedanā (f.)
Vedanā (nom. sing. f.) is the feedback of phassa.
etc.
vedanāpaccayā taṇhā, (f.)
taṇhāpaccayā upādānaṃ, (nt.)
upādānapaccayā bhavo, (m.)
bhavapaccayā jāti, (f. )
jātipaccayā jarāmaraṇaṃ (f. nt.)
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Also:
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paṭicca
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ger. of pacceti (paṭi+√i - [prati-√ इ i ])
Pacceti [paṭi+i] to come on to, come back to.
And:
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Hetu (√hi-tu)
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हेतु hetu
- " impulse " , motive , cause , cause of , reason for RV.
√ हि hi
- to discharge , cast , shoot RV.
- to convey , bring , procure ib. ŚBr.
- to send forth , set in motion , impel RV. AV. ŚBr. KātyŚr.
- to stimulate or incite to RV.
॰तु -tu forms substantives of action or instrument.
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Also, it might be good to have this already covered reminder in mind:
Paṭicca-Samuppāda means:
What springs together [flows out & perishes] (samuppāda/samutpāda), to (appear and) be understood (paṭicca/pratītya).
&
Paṭicca-Samuppanna means:
What has sprung together [flown out & perished] (samuppanna/samutpanna), to (appear and) be understood (paṭicca/pratītya).
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No saṅkhāra, no avijja :)
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*
I would rather say "law of demand & supply", than "law of supply & demand".
And I would not relate that to the relationship between two niddanas in Paticcasamuppada — Rather, I would relate that to the all shebang.
Let's go back to this visual aid, and add some more arrows (see below).
And let us start with the "Imasmiṃ sati" part in the pericope: [quote]That turns out there, this calls
From the coming forth of that, this originates (is born/produced).
That doesn’t turn out, this does not call,
Due to the cessation of that there, this ceases.
Imasmiṃ sati idaṃ hoti,
Imassuppādā idaṃ uppajjati.
Imasmiṃ asati idaṃ na hoti,
Imassa nirodhā idaṃ nirujjhati
With hoti coming from root hū/hve (to call), not bhū. [/quote] What is it about that "That turns around there"?
It seems that this "that turns out there", has to do with the all maintenance and establishing of consciousness — where the latter finds a home in the khandhas, in the nāmarūpa nidāna. [quote]Bhikkhus, what one intends, and what one plans, and whatever one has a tendency towards: this becomes a support (basis-footing) for the maintenance (continuing of state: stay) of consciousness.
Yañca, bhikkhave, ceteti yañca pakappeti yañca anuseti, ārammaṇametaṃ hoti viññāṇassa ṭhitiyā.
When there is a support, there is a foundation [a firm dwelling to strive, prosper & spread from] for the establishing of consciousness.
Ārammaṇe sati patiṭṭhā viññāṇassa hoti.
SN 12.39: (also 12.38)
The form element, householder, is the home of consciousness; (idem for other khandhas).
Rūpadhātukho,gahapati, viññāṇassa oko.
One whose consciousness is shackled by lust for the form element (etc.), is called one who roams about in a home
Rūpadhāturāgavinibandhañca pana viññāṇaṃ ‘okasārī’ti vuccati.
SN 22.3
The above is the "That turns out there" ("Imasmiṃ sati").
When consciousness is established (in the nāmarūpa nidana,) and has come to growth, there is a descent of name-and-form.
Tasmiṃ patiṭṭhite viññāṇe virūḷhe nāmarūpassa avakkanti hoti.
SN 12.39: (also 12.38)
This late part is the (implied) "This calls" ("idaṃ hoti") + the "From the coming forth of that, this originates" ("Imassuppādā idaṃ uppajjati") part.
And finally, we have:
Saḷāyatanaṃ is the feedback of nāmarūpa.
Nāmarūpapaccayā saḷāyatanaṃ
SN 12.39: (also 12.38)
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Where does the fetching (āhāra) take place in the all shebang?
Well, first of all, let us notice that in the other texts (parallels), the four "nutriments", to which must be attached the mental attitude to come after (fetch) them, are not quite the same.
Note: If one sticks to the sound rule that what is common to all texts, is a sound approach towards providing a genuine message of the Buddha; then there should be only three of them ( or less) to be considered as a surety.
But if one sees a complemental reading in both suttas and sutras — as it is the case with the definition of nāma in SN 12.2 & SA 298 as shown here:
https://justpaste.it/9rusd
Then we have the following definitions of āhāra:
The nutriment edible food, gross or subtle; second, contact; third, manosañcetana; fourth, consciousness.
SN 12.11
AND
The first is rolled food. The second is subtle food. The third is the food of thought. The fourth is the food of consciousness.
SA 374
Or
The first is coarse, rolled food. The second is the subtle food of feelings. The third is the food of thought. The fourth is the food of consciousness.
SA 371
The all shebang becomes this:
https://justpaste.it/61jfa
A2+ A3 = That turns out there (Imasmiṃ sati) as the maintenance and establishing of consciousness.
C is the call (hoti) — the call from satta to nāmarūpa nidana — namely a call for a descent (avakkanti) of a co-acted ("sankharized") dhamma, into the saḷāyatana nidana (viz. anactualization of the "sankharized" khandhas in the world of senses).
D is the "Imassuppādā idaṃ uppajjati" part - (√ pad) [lit. to fall down].
ut-√ pad = be born or produced - become visible (ŚBr. MBh.)
Once the following process - that is to say contact and personal feeling has been experienced, there is usually craving for more.
And that is where the fetching of (coming after) new nutriments (food, transference, feeling, thought, manosañcetana and consciousness) takes place (A1 + A2).
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As far as the "feedback" (paccaya) is concerned — namely, the reverse process of paṭiccasamuppāda — this is just the way it ends:
No sankhara => no feedback to Avijja => Avijja ceases.
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