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=== Dua belas ''nidāna'' ===
{{See also|Dependent Origination}}
The [[:en:Twelve_Nidanas|Twelve Nidanas]] is a linear list of twelve elements from the [[:en:Buddhism|Buddhist]] teachings which arise in dependence on the preceding link. While this list may be interpreted as describing the processes which give rise to rebirth, in essence it describes the arising of ''dukkha'' as a psychological process, without the involvement of an atman.{{sfn|Shulman|2007}}{{sfn|Jurewicz|2000}}
Some scholars regard it to be a later synthesis of several older lists.{{sfn|Frauwallner|1973|p=167-168}}{{sfn|Schumann|1997}}{{sfn|Bucknell|1999}}{{sfn|Gombrich|2009}}{{sfn|Shulman|2007}}{{sfn|Jones|2009}} The first four links may be a mockery of the Vedic-Brahmanic cosmogony, as described in the ''[[:en:Hymn_of_Creation|Hymn of Creation]]'' of Veda X, 129 and the [[:en:Brihadaranyaka_Upanishad|Brihadaranyaka Upanishad]].{{sfn|Jurewicz|2000}}{{sfn|Gombrich|2009}}{{sfn|Jones|2009}}{{sfn|Wayman|1984|p=173 with note 16}}{{sfn|Wayman|1990|p=256}}{{sfn|Wayman|1971}} These were integrated with a branched list that describes the conditioning of mental processes,{{sfn|Bucknell|1999}}{{sfn|Shulman|2007}}{{sfn|Jones|2009}} akin to the five skandhas.{{sfn|Boisvert|1995}} Eventually, this branched list developed into the standard twelvefold chain as a linear list.{{sfn|Bucknell|1999}}{{sfn|Gombrich|2009|p=138}}
According to Boisvert, "the function of each of the aggregates, in their respective order, can be directly correlated with the theory of dependent origination—especially with the eight middle links."{{sfn|Boisvert|1995|p=127}} Four of the five aggregates are explicitly mentioned in the sequence, yet in a different order than the list of aggregates, which concludes with ''{{IAST|viññāṇa • vijñāna}}'':{{sfn|Boisvert|1995|p=127–28}}
* mental formations (''saṅkhāra • saṃskāra'') condition consciousness (''{{IAST|viññāṇa • vijñāna}}'')
* which conditions name-and-form (''nāma-rūpa'')
* which conditions the precursors (''{{IAST|saḷāyatana}}'', ''phassa • sparśa'') to sensations (''vedanā'')
* which in turn condition craving (''{{IAST|taṇhā • tṛṣṇā}}'') and clinging (''upādāna'')
* which ultimately lead to the "entire mass of suffering" (''kevalassa dukkhakkhandha'').{{refn|Put another way, it is through the five skandhas that clinging occurs. See, for instance, the Samadhi Sutta (SN 22:5) [http://www.accesstoinsight.org/tipitaka/sn/sn22/sn22.005.than.html (Thanissaro, 2006b).]|group=note}}
The interplay between the five-aggregate model of immediate causation and the twelve-nidana model of requisite conditioning is evident, for instance both note the seminal role that mental formations have in both the origination and cessation of suffering.{{refn|The apparent distinctions between the nidana model and the khandha model are reduced when, instead of using the twelve-nidana model of the Samyutta Nikaya, chapter 12 [http://www.accesstoinsight.org/tipitaka/sn/sn12/sn12.002.than.html (e.g., Thanissaro, 1997d)], one compares the nine-nidana model of the ''Maha-nidana Sutta'' ([[Digha Nikaya|DN]] 15) [http://www.accesstoinsight.org/tipitaka/dn/dn.15.0.than.html (Thanissaro, 1997a)] where consciousness conditions name-and-form and name-and-form conditions consciousness.|group=note}}{{refn|Bodhi (2000b, pp. 839-840) writes: "Whereas the teaching on dependent origination is intended to disclose the dynamic pattern running through everyday experience that propels the round of rebirth and death forward from life to life, the teaching on the five aggregates concentrates on experience in its lived immediacy in the continuum from birth to death." Perhaps in a similar vein, Bodhi (2000b, pp. 762-3, n. 132) notes elsewhere that, according to the Samyutta Nikaya's subcommentary: "There are two kinds of ''origin,'' momentary origin (''khanika-samudaya'') and origin through conditions (''paccaya-samudaya''). A bhikkhu who sees one sees the other."|group=note}}
=== Satipaṭṭhāna ===
Mindfulness applies to four ''[[:en:Satipatthana|upassanā]]'' (domains or bases), "constantly watching sensory experience in order to prevent the arising of cravings which would power future experience into rebirths,"{{sfn|Williams|2000|p=46}} which{{ambiguous|date=April 2023}} also overlap with the skandhas. The four domains are:{{sfn|Kuan|2008|p=i, 9, 81}}
* mindfulness of the body (kaya);<ref>(Pāli: ''kāya-sati'', ''kāyagatā-sati''; Skt. ''kāya-smṛti'')</ref><ref>Salient sections of the [[Pāli canon]] on kāya-sati (kāya-gatā-sati): http://www.palikanon.com/english/wtb/g_m/kaaya_gata_sati.htm</ref>
* mindfulness of feelings or sensations ([[:en:Vedanā|vedanā]]);<ref>(Pāli ''[[vedanā]]-sati''; Skt. ''vedanā-smṛti'')</ref>
* mindfulness of mind or consciousness ([[:en:Citta|citta]]);<ref>(Pāli ''[[citta]]-sati''; Skt. ''citta-smṛti'')</ref> and
* mindfulness of [[:en:Dhammā|dhammās]].<ref>(Pāli ''[[dhammā]]-sati''; Skt. ''dharma-smṛti'')</ref>
According to Grzegorz Polak, the four ''upassanā'' have been misunderstood by the developing Buddhist tradition, including Theravada, to refer to four different foundations. According to Polak, the four ''upassanā'' do not refer to four different foundations of which one should be aware, but are an alternate description of the ''[[:en:Dhyana_in_Buddhism|jhanas]]'', describing how the ''samskharas'' are tranquilized:{{sfn|Polak|2011|p=153-156, 196-197}}
* the [[:en:Ayatana|six sense-bases]] which one needs to be aware of (''kāyānupassanā'');
* contemplation on [[:en:Vedanā|vedanās]], which arise with the contact between the senses and their objects (''vedanānupassanā'');
* the altered states of mind to which this practice leads (''cittānupassanā'');
* the development from the [[:en:Five_hindrances|five hindrances]] to the [[:en:Seven_factors_of_enlightenment|seven factors of enlightenment]] (''dhammānupassanā'').
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