རྟན་ཅང་འབྲལ་བར་འབྱང་བ་དང་པ་དང་རྣམ་པར་དབྱ་བ་བསྟན་པ་ཞས་བྱ་བའ་མད 2

2

or their maturation. It is not knowing the Buddha, not knowing the Dharma, not knowing the Saṅgha. It is not knowing suffering, origin, cessation, or the path. It is not knowing the causes and not knowing that phenomena arise from causes. It is not knowing virtue and nonvirtue. It is not knowing unseemliness and not knowing the absence of unseemliness. It is not knowing what to engage in and what not to engage in. It is not knowing what is bad, sublime, negative, or positive. It is not knowing the phenomena that dependently arise within such divisions. It is failing to understand the six sense sources of contact just as they are. It is not knowing what is and how it is. It is not seeing and not understanding. It is being confused, deluded, ignorant, and obscured. This is ignorance.

“What are formations in the statement, ‘Through the condition of ignorance, formations arise’? They are threefold. What are the three?⁸ They are the formations of the body, the formations of speech, and the formations of the mind.

“What is consciousness in the statement, ‘Through the condition of formations, consciousness arises’? It is the six collections of consciousness: the consciousnesses of the eye, ear, nose, tongue, body, and mind.

“What is name in the statement, ‘Through the condition of consciousness, name-and-form arises’? It is the four formless aggregates. They are the aggregate of feeling, the aggregate of perception, the aggregate of formations, and the aggregate of consciousness.

“What is form? Whatever form there may be, it is all the four great elements and form derived from the four great elements. In this way, when both form and the aforementioned name are taken together, they are called name-and-form.⁹

“What are the six sense sources in the statement, ‘Through the condition of name-and-form, the six sense sources arise’? There are six inner sense sources: the inner sense sources of the eye, ear, nose, tongue, body, and mind.