Patthanuddesa Dipani - The Exposition of Relations (Paccayattha Dipani)

Patthanuddesa Dipani - The Buddhist Philosophy of Relations

by
Ledi Sayadaw Mahathera

Translated by
Sayadaw U Nyana

Buddhist Publication Society
Kandy • Sri Lanka


The Exposition of Relations (Paccayattha Dipani)
1. Hetu-paccaya: The Relation by Way of Root

What is the hetu-relation? It is greed (lobha), hate (dosa), delusion (moha), and their respective opposites: non-greed or dispassionateness (alobha), non-hate or amity (adosa) and non-delusion or intelligence (amoha). All are hetu relations.

What are the things that are related by these hetu relations? Those classes of mind and of mental qualities that are in coexistence along with greed, hate, delusion, dispassionateness, amity and intelligence, as well as the groups of material qualities which coexist with the same—these are the things that are so related. All these are called hetu-paccayuppanna-dhamma, since they arise or come into existence by virtue of the hetu-relation.

In the above exposition, by “the groups of material qualities which co-exist with the same” are meant the material qualities produced by kamma at the initial moment of the hetu-conditioned conception of a new being, as well as such material qualities as may be produced by the hetu-conditioned mind during the lifetime. Here by “the moment of conception” is meant the nascent instant of the rebirth-conception, and by “the lifetime” is meant the period starting from the static instant of the rebirth conception right on to the moment of the dying-thought.

In what sense is hetu to be understood? And in what sense paccaya? Hetu is to be understood in the sense of root (mulattha); and paccaya in the sense of assisting in (upakarattha) the arising, or the coming to be, of the paccayuppanna-dhamma of these two the first is the state of being a root pertaining to the root greed and so on, as shown in the Mula-yamaka. We have illustrated this point in the Mulayamaka Dipani by the simile of a tree. However, we shall deal with it here again.

Suppose a man is in love with a woman. Now, so long as be does not dispel the lustful thought, all his acts, words and thoughts regarding this woman will be cooperating with lust (or greed), which at the same time has also under its control the material qualities produced by the same thought. We see then that all these states of mental and material qualities have their root in lustful greed for that woman. Hence, by being a hetu (for it acts as a root) and by being a paccaya (for it assists in the arising of those states of mind and body) greed is hetu-paccaya. The rest may be explained and understood in the same manner—i.e. the arising of greed by way of desire for desirable things; the arising of hate by way of antipathy against hateful things; and the arising of delusion by way of lack of knowledge respecting dull things.

Take a tree as an illustration. We see that the roots of a tree, having firmly established themselves in the ground, draw up sap from the soil and water, and carry that sap right up to the crown of the tree; thus the tree develops and grows for a long time. In the same way, greed, having firmly established itself in desirable things, draws up the essence of pleasure and enjoyment from them and conveys that essence to the concomitant mental elements, till they burst into immoral acts and words. That is to say, greed brings about transgression as regards moral acts and words. The same is to be said of hate, which by way of aversion draws up the essence of displeasure and discomfort, and also of delusion, which by way of lack of knowledge nurtures the growth of the essence of vain thought on many an object.

Transporting the essence thus, the three elements—greed, hate, and delusion—operate upon the component parts, so that they become happy (so to speak) and joyful at the desirable objects, etc. The component parts also become as they are operated upon, while the co-existent material qualities share the same effect. Here, from the words “it conveys that essence to the concomitant mental elements,” it is to be understood that greed transports the essence of pleasure and enjoyment to the concomitant elements.

Coming now to the bright side—suppose the man sees danger in sensual pleasure and gives up that lustful thought for the woman. In doing so, dispassionateness (alobha) as regards her arises in him. Before this, there took place impure acts, words and thoughts having delusion (moha) as their root, but for the time being these are no longer present and in their place there arise pure acts, words and thoughts having their root in dispassionateness. Moreover, renunciation, self-control, jhana-exercise or higher ecstatic thoughts also come into being. Dispassionateness, therefore, is known as hetu-paccaya; it being a hetu because it acts as a root, while it is a paccaya because it assists in the arising of the concomitants. The same explanation applies to the remainder of dispassionateness and also to amity and intelligence, which three are the opposites of greed, hate and delusion respectively.

Here, just as the root of the tree stimulates the whole stem and its parts, so it is with non-greed. It dispels the desire for desirable things and having promoted the growth of the essence of pleasure void of greed, it nurtures the concomitant elements with that essence till they become so happy and joyful that they even reach the height of jhanic path, or fruition-pleasure. Similarly, amity and intelligence respectively dispel hate and delusion with regard to hateful and dull or delusive things, and promote the growth of the essence of pleasure void of hate and delusion. Thus the operation of the three elements (alobha, adosa and amoha) lasts for a long time, making their mental concomitants happy and joyful. The concomitant elements also become as they are operated upon, while the co-existent groups of material qualities are affected in the same way.

Here the word lobha-viveka-sukha-rasa is a compound of the words lobha, viveka, sukha and rasa. Viveka is the state of being absent. Lobha-viveka is that which is absent from greed, or the absence of greed. Lobha-viveka-sukha is the pleasure which arises from the absence of greed. Hence the whole compound is defined thus: Lobha-viveka-sukha-rasa is the essence of pleasure derived from the absence of greed.

What has just been expounded is the Law of Patthana in the Abhidhamma. Turning to the Law of Suttanta, the two elements of delusion and greed, which are respectively termed nescience (avijja) and craving (tanha), are the sole roots of all the three rounds of misery. [2] Hate, being the incidental consequence of greed, is only a root of evil. The two elements of intelligence and dispassionateness, which are respectively termed wisdom and the element of renunciation, are the sole roots for the dissolution of the rounds of misery. Amity, being the incidental consequence of non-greed, is only a root of good. Thus the six roots become the causes of all the states of mind and body, which are either co-existent or non-co-existent. Now, what has been said is the Law of Suttanta.

End of the Hetu-relation.
2. Arammana-paccaya:The Relation of Object

What is the arammana-relation? All classes of consciousness, all states of mental concomitants, all kinds of material qualities, all phases of Nibbana, all terms expressive of concepts, are arammana-relations. There is, in fact, not a single thing (dhamma) which does not become an object of mind and of the mental elements. Stated concisely, objects are of six different kinds: visible object, audible object, odorous object, taste object, tangible object and cognizable object.

Which are those things that are related by the arammana-relations? All classes of mind and their concomitants are the things that are related by the arammana-relations. There is indeed not a single class of consciousness that can exist without its having an existing (bhutena) or non-existing (abhutena) object (bhutena and abhutena may also be rendered here as ’real’ and ’unreal,’ or as ’present’ and ’non-present,’ respectively).

Here the present visible object is the arammana paccaya, and is causally related to the two classes, good and bad, of consciousness of sight. Similarly, the present audible object is causally related to the two classes of consciousness of sound; the present odorous object to the two classes of consciousness of smell; the present taste object to the two classes of consciousness of taste; the present three classes of tangible object to the two classes of consciousness of touch; and the present five objects of sense to the three classes of consciousness known as the triple element of apprehension. [3] All these five objects of sense—present, past or future—and all objects of thought present, past, future or outside time are arammana-paccaya and are causally related, severally, to the seventy-six classes of consciousness known as mind-cognitions (or elements of comprehension). [4]

In what sense is arammana or ’object’ to be understood, and in what sense paccaya? Arammana is to be understood in the sense of alambitabba, which means that which is held or hung upon, so to speak, by mind and mental elements. Paccaya is to be understood in the sense of upakaraka, which means that which assists or renders help (in the arising of paccayuppanna-dhamma).

Concerning the word alambitabba, the function of the alambana of minds and their mental factors is to take hold of or to attach to the object. For instance, there is in this physical world a kind of metal which receives its name of ayokantaka (literally, ’iron-desire’), lodestone, on account of its apparent desire for iron. When it gets near a lump of iron, it shakes itself as though desiring it. Moreover, it moves itself forward and attaches itself firmly to the iron. In other cases, it attracts the iron, and so the iron shakes itself, approaches the lodestone, and attaches itself firmly to it. Here we see the power of the lodestone, which may be taken as a striking representation of the alambana of mind and the mental factors.

The mind and its concomitants not only attach themselves to objects, but at the stage of their coming into existence within a personal entity, rise and cease every moment while the objects remain present at the avenues of the six doors. [5] Thus the rising and ceasing is just like that of the sound of a gong, which is produced only at each moment we strike its surface, followed by immediate silence. It is also like that of the sound of a violin, which is produced only while we move the bow over its strings and then immediately ceases.

To a sleeping man, while the life continua are flowing (in the stream of thought), kamma, the sign of kamma and the sign of the destiny awaiting him in the succeeding life—which had distinctly entered the avenues of the six doors at the time of approaching death in the preceding existence—are arammana-relations, and are causally related to (the nineteen classes of), consciousness known as the life-continuum (bhavanga).

End of the Arammana-relation
3. Adhipati-paccaya: The Relation of Dominance

The relation of dominance is of two kinds: objective dominance and co-existent dominance. Of these two, what is the relation of objective dominance? Among the objects dealt with in the section on the arammana-relation, some objects are most agreeable, most lovable, most pleasing and most esteemed. Such objects exhibit the relation of objective dominance. Objects may, naturally, be either agreeable or disagreeable, but only the most agreeable objects—those objects most highly esteemed by this or that person—exhibit this relation. Excepting the two classes of consciousness rooted in aversion, [6] the two classes of consciousness rooted in ignorance and the tactual consciousness accompanied by pain, together with the concomitants of all these, it may be shown, analytically, that all the remaining classes of kama-consciousness, rupa-consciousness, arupa-consciousness and transcendental consciousness, [7] together with all their respective concomitants and all the most agreeable material qualities, exhibit the causal relation of objective dominance.

Of these, sense-objects are said to exhibit the causal relation of objective dominance only when they are highly regarded, otherwise they do not. But those who reach the jhana stages are never lacking in high esteem for the sublime jhanas they have obtained. Ariyan disciples also never fail in their great regard for the transcendental states [8] they have obtained and enjoyed.

What are the things that are related by this relation? The eight classes of consciousness rooted in greed (lobha), the eight classes of kamaloka moral consciousness, the four classes of inoperative kamaloka consciousness connected with knowledge, and the eight classes of transcendental consciousness—these are the things related by this relation. Here the six mundane objects [9] are causally related to the eight classes of consciousness rooted in greed. The seventeen classes of mundane moral consciousness are related to the four classes of moral kama-consciousness disconnected from knowledge. The first three pairs of the path and fruit and Nibbana, together with all those classes of mundane moral consciousness, are related to the four classes of moral kama-consciousness connected with knowledge. The highest—the fourth stage of the path and fruit of Arahantship—together with Nibbana are related to the four classes of inoperative kama-consciousness connected with knowledge. And Nibbana is related to the eight classes of transcendental consciousness.

In what sense is arammana to be understood, and in what sense adhipati? Arammana is to be understood in the sense of alambitabba (see arammana-paccaya) and adhipati in the sense of dominance. Then what is dominance? Dominance is the potency of objects to control those states of mind and mental qualities by which they are highly regarded. It is to be understood that the relating things (paccaya-dhamma) of arammanadhipati resemble the overlords, while the related things (paccayuppanna-dhamma) resemble the thralls in human society.

In the Sutasoma Jataka, Porisada the king, owing to his extreme delight in human flesh, abandoned his kingdom solely for the sake of the taste of human flesh and lived a wanderer’s life in the forest. Here the savour of human flesh is the paccaya-dhamma of arammanadhipati and King Porisada’s consciousness rooted in greed is the paccayuppana-dhamma.

And again, King Sutasoma, having a very high regard for Truth [10] forsook his sovereignty, all his royal family and even his life for the sake of Truth, and went to throw himself into the hands of king Porisada. In this case, Truth is the paccaya-dhamma and King Sutasoma’s moral consciousness is the paccayuppanna-dhamma. Thus must we understand all objects of sense to which great regard is attached.

What is the relation of co-existent dominance? Intention or desire-to-do, mind [11] or will, energy or effort, and reason or investigation, which have arrived at the dominant state, belong to this relation.

What are the things related by this relation? Classes of mind and of mental qualities which are adjuncts of the dominants, and material qualities produced by dominant thoughts, are the things related by this relation.

In what sense is co-existent (sahajata) to be understood, and in what sense dominance (adhipati)? Co-existent is to be understood in the sense of ’co-producing,’ and dominance in the sense of ’overpowering.’ Here, a phenomenon, when it appears, does not appear alone, but simultaneously causes its adjuncts to appear. Such a causal activity of the phenomenon is termed the co-producing. And the term ’overpowering’ means overcoming. For instance, King Cakkavatti, by his own power or merit, overcomes and becomes lord of the inhabitants of the whole continent, whom he can lead according to his own will. They also become according as they are led. In like manner, those four influences which have arrived at the dominant stage become lords of their adjuncts, which they lead according to their will in each of their respective functions. The adjuncts also follow according as they are led. To take another example, in each of these masses—earth, water, fire and air—we see that the four elements—extension, cohesion, heat and motion—are respectively predominant, and each has supremacy over the other three components and makes them conform to its own intrinsic nature. [12] The other three members of the group of four elements also have to follow after the nature of the predominant element. In the same way, these four dominants, which have arrived at the dominant stage through their power, make the adjuncts conform to their own intrinsic nature. And their adjuncts also have to follow after the nature of the dominants. Such is the meaning of overpowering.

Here some might say: “If these things, leaving out intention, are to be called dominants on account of their overcoming the adjuncts, greed also ought to be called a dominant, for obviously it possesses a more overwhelming power over the adjuncts than intention.” But to this we may reply, “Greed is indeed more powerful than intention, but only with ordinary unintelligent men. With the wise, intention is more powerful than greed in overwhelming the adjuncts. If it is assumed that greed is more powerful, then how could people, who are in the hands of greed, give up the repletion of their happy existence and wealth, carry out the methods of renunciation, and escape from the circle of misery? But because intention is more powerful than greed, those people who are in the hands of greed are able to give up the repletion of happy existence and wealth, fulfil the means of renunciation and escape from the circle of misery. Hence intention is a true dominant, and not greed.” The like should be borne in mind—in the same fashion—when intention is contrasted with hate, and so forth.

Let us explain this more clearly. When there arise great and difficult manly enterprises, the accomplishment of such enterprises necessitates the arising of these four dominants. How? When ill-intentioned people encounter any such enterprise, their intention recedes. They are not willing to undertake it. They leave it having no inclination for it, and even say, “The task is not within the range of our ability.” As to well-intentioned people, their intention becomes full of spirit at the sight of such a great enterprise. They are very willing to undertake it. They make up their minds to accomplish the task saying, “This has been set within the orbit of our ability.” A person of this type is so persuaded by his intention that he is unable to give up the enterprise during the course of his undertaking, so long as it is not yet accomplished. And since this is the case the task will someday arrive at its full accomplishment even though it may be a very great one.

Now let us turn to the case of men of the indolent class. When they come face to face with such a great task they at once shrink from it. They shrink from it because they foresee that they will have to go through great hardships and also undergo bodily and mental pain if they wish to accomplish it. As to the industrious man, he becomes filled with energy at the sight of it and wishes to set himself to it. He goes on through thick and thin with the performance of the task for any length of time. He never turns back from his exertions nor does he become disappointed. What he only thinks about is that such a great task cannot be accomplished without unswerving efforts every day and every night. And this being the case, the great task will certainly reach its end one day.

Let us take the case of the feeble-minded. They also turn away when they see such a great task. They will certainly never think of it again. But it is quite different with the strong-minded person. When he sees such a task he becomes highly interested in it. He is quite unable to dispel the thought of it. He is all the time wrapped up in thoughts about the task, and at its bidding sets himself to it for a long time, enduring all kinds of bodily and mental pain. The remainder should hereafter be explained in the same manner as the dominant intention above.

Again, a few words about unintelligent men: When they are confronted with such a task, they become blinded. They know not how to begin, nor how to go on with the work, nor how to bring it to its end. They feel as if they had entered the dark where not a single light of inclination towards its performance has been set up to guide them. On the other hand—to take the more intelligent case—when a person of this type has to tackle such a great task he feels as if he were lifted up to the summit of his intellect, whereupon he discerns whence to start and whither to end. He also knows what advantage and blessing will accrue to him from its performance. He invents many devices for its easy accomplishment. He continues on with the work for a long time, and so on and so forth. The rest should be explained in the same manner as the dominant effort—only inserting the words “with an enormous amount of investigation” in place of “unswerving efforts.”

Thus, when there arise great and difficult manly enterprises, these four dominants become predominant among the means of their accomplishment. Owing to the existence of these four dominants, there exist distinguished or dignified persons (personages) such as the Omniscient Buddhas, the Pacceka Buddhas, [13] the most eminent disciples, the great disciples and the ordinary disciples. Owing to the appearance of such personages, there also appear, for the general prosperity and welfare of mankind, numerous arts and sciences, as well as general articles of furniture to suit and serve human needs and wants under the canopy of civilization.

End of the Adhipati-relation.
4. Anantara-paccaya: The Relation of Contiguity

What is the anantara-paccaya? All classes of consciousness and their mental concomitants which have just ceased (in the immediately preceding instant) are anantara-paccaya. Which are those that are related by this paccaya? All classes of consciousness and their mental concomitants which have just arisen (in the immediately succeeding instant) are related by this paccaya.

In one existence of a being, the rebirth-consciousness is related to the first life-continuum (bhavanga) by way of contiguity, and the first life-continuum is again so related to the second life-continuum, and so on with the rest.

Now with reference to the text, “When the second immoral consciousness arises to the Pure (those of Pure Abodes, i.e. suddhavasa), etc.” which is expounded in the Dhamma-Yamaka, the ninth chapter of the Sixth Book of Abhidhamma, we understand that as he becomes aware of his new body, the first process of thought which occurs to a being in his new life is the process of immoral thought accompanied by a strong desire to live the new life, with the idea, “This is mine; this am I; this is myself.” When this process is about to occur, the life-continuum vibrates first for two moments. Next comes the mind-door apprehension, and then follows a series of seven apperceptives (javana), accompanied by a strong desire to live the new life. Thereafter, life continua begin to flow again. In fact, this being [14] does not know anything of his present new life he lives, reflecting on what he had experienced in the previous existence. The basis of mind, however, is too weak, so that the object also cannot be clearly reflected. The object being thus indistinct, there generally arise only such classes of consciousness as are conjoined with perplexity.

After two months or so from the time of impregnation, during which period the individual is gradually developing, the controlling powers of the eyes, ears, etc. complete their full development. But there being no light, and so on, in the womb of the mother, the four classes of cognition—visual auditory, and so on—do not arise. Only the tactile cognition and the mind-cognition arise. The child suffers much pain and distress at every change of the mother’s bodily posture, and much more so while he is being born. Ever after he has come into the outer world, he has to lie very feebly on his back until the delicate body becomes strong enough (lit. reaches the state of maturity) to bear itself. During this period, he cannot cognize present objects, but his mind generally turns towards the objects of his previous existence. If he comes from the hell world, he generally presents an unpleasant face, for he still feels what he had experienced in the hell world. If he comes from the abode of devas, his pleasant face not only shines with smiles, but in its joyous expression of laughter, he shows his happiness at some thought of the objects of the deva world.

Furthermore, the members of his body steadily become stronger, and his sense-impressions clearer. So he is soon able to play joyfully in his own dear little ways. A happy life is thus begun for him, and he begins to take an interest in his new life. He takes to and imitates his mother’s speech. He prattles with her. Thus his senses almost entirely turn to the present world, and all his recollections of the previous life fade away. That is to say, he forgets his previous existence.

Do all beings forget their previous existences only at this period of life? No, not all beings. Some who are very much oppressed with the pain of conception forget their previous existences during the period of pregnancy, some at the time of birth, some as the aforesaid period, some during the period of youth, and some in old age. Some extraordinary men do not forget for the whole of their lifetime, and there are even some who are able to recollect two or three previous existences. They are called jatissara-satta, beings gifted with the memory of their previous existences.

Now, to return to our subject: Though the six-door processes of thought begin to work after the child has been born, yet the six-door processes work themselves out in full action only when the child is able to take up present objects. Thus, in every process of thought, every preceding consciousness that has just ceased is related to every succeeding consciousness that has immediately arisen, by way of contiguity. And this relation of contiguity prevails throughout the whole span of the recurring existences of an individual, right from the untraceable beginning, with unbroken continuity. But only after he has attained the path of Arahantship and has entered the khandha-parinibbana (i.e. the final extinction of the five aggregates) does this continuum break, or more strictly speaking, cease forever.

Why is anantara so called, and why paccaya? Anantara is so called because it causes such states of phenomena as are “similar to itself” to succeed in the immediately following instant. Paccaya is so called because it renders help. In the phrase similar to itself, the word “similar” is meant to express similarity in respect of having the faculty of being conscious of an object. And sarammana means a phenomenon which does not occur without the presence of an object. So it has been rendered as “similar in respect of having the faculty of being conscious of an object.”

Also the above explanation expresses the following meaning: Though the preceding thought ceases, the faculty of consciousness does not become extinct until it has caused the succeeding thought to arise.

Here it should be borne in mind that the series of paccaya-dhamma of this relation resembles a series of preceding mothers, and the series of paccayuppanna-dhamma resembles a series of succeeding daughters. This being so, the last dying thought of an Arahant should also cause the arising of a rebirth-consciousness. But it does not do so, for at the close of the evolution of existence all activities of volitions and defilements (kamma-kilesa) have entirely ceased, and the last dying-thought has reached the final, ultimate quiescence.

End of the Anantara-relation.
5. Samanantara-paccaya: The Relation of Immediate Contiguity

The classification of the paccaya-dhamma and paccayuppanna-dhamma of this relation are all of them the same as those of the anantara-paccaya.

In what sense is samanantara to be understood? Samanantara is to be understood in the sense of “thorough immediateness.” How? In a stone pillar, though the groups of matter therein seem to unite into one mass, they are not without the material quality of limitation or space which intervenes between them, for matter is substantial and formative. That is to say, there exists an element of space, called mediacy or cavity, between any two units of matter. But it is not so with immaterial qualities. There does not exist any space, mediacy or cavity between the two consecutive groups of mind and mental concomitants. That is to say, those groups of mind and mental concomitants are entirely without any mediacy, because the mental state is not substantial and formative. The mediacy between two consecutive groups of mind and mental concomitants is also not known to the world. So it is thought that mind is permanent, stable, stationary, and immutable. Hence, samanantara is to be understood in the sense of “thorough immediateness.”

Anantarattha has also been explained in the foregoing relation as attano anantare attasadisassa dhammantarassa uppadanatthena that is because it causes such states of phenomena as are similar to itself to succeed in the immediately following instant. This being so, some such suggestion as follows might be put forward. At the time of sustained cessation (nirodhasamapatti), [15] the preceding consciousness is that of neither-consciousness-nor-unconsciousness, and the succeeding consciousness is that of the ariyan fruit. Between these two classes of consciousness, the total suspension of thought occurs either for one day, or for two, or three ... or even for seven days. Also in the abode of unconscious beings, the preceding consciousness is that of decease (cuticitta, the dying-thought) from the previous kamaloka; and the succeeding one is that of rebirth (patisandhicitta) in the following kamaloka. Between these two classes of consciousness, the total suspension of thought of the unconscious being occurs for the whole term of life amounting to five hundred kappas or great aeons.

Hence, is it not correct to say that the two classes of preceding consciousness are without the faculty of causing to arise something similar to themselves in the immediately following instant? The reply to this is: No, they are not without this faculty. The faculty has only been retarded in its operation for a certain extended period, through certain highly cultivated contemplations and resolutions. When the preceding thoughts cease, they cease together with the power, which they possess, of causing something to arise similar to themselves. And the succeeding thoughts, being unable to arise in continuity at that immediate instant, arise only after the lapse of the aforesaid extent of time. It cannot be rightly maintained that the preceding thoughts do not possess the faculty of causing to arise something similar to themselves, or that they are not anantara relations only because of a suspension of operation of the faculty. For we do not say that a king has no armies when they are not actually in a battle or in the very act of fighting, or while they are roaming about not being required to fight by the king, who at such time may say, “My men, it is not the proper time for you yet to fight. But you shall fight at such and such a time.” We do not then say that they are not armies or that they have no fighting qualities. In precisely the same way, the relation between the two aforesaid preceding thoughts is to be understood.

Here some might say, “It has just been said in this relation that both the relating and the related things, being incorporeal qualities having no form whatever and having nothing to do with any material quality of limitation (space) intervening between, are entirely without mediacy or cavity. If this be so, how shall we believe the occurrence at every moment of the arising and ceasing of consciousness, which has been explained in the arammana-paccaya by the illustration of the sound of a gong and of a violin?” We may answer this question by asserting the fact, which is quite obvious in the mental world, that the various classes of consciousness are in a state of continual flux, i.e. in a continuous succession of change. It has also been explained, in detail, in the essays on Citta Yamaka. [16]

End of the Samanantara-relation.
6. Sahajata-paccaya: The Relation of Co-Existence

The classifications of the paccaya and paccayuppanna-dhamma of this relation will now be dealt with. All co-existent classes of consciousness and their mental concomitants are each mutually termed paccaya and paccayuppanna-dhamma. So also are the mental aggregates of rebirth and the physical basis of mind which co-exists with rebirth; and so also are the Great Essentials mutually among themselves. All the material qualities born of kamma at the moment of rebirth, and all the material qualities which are born of mind during life at the nascent instant of each momentary state of consciousness which is capable of producing material quality, are merely termed the paccayuppanna-dhamma, of that co-existent consciousness. All the material qualities derived from the Great Essentials are, however, termed the paccayuppanna-dhamma of the Great Essentials or the four Great Primary Elements (mahabhuta)—earth, water, fire and air, representing the properties of extension, cohesion, heat, and motion.

In what sense is sahajata to be understood, and in what sense paccaya? Sahajata is to be understood in the sense of co-existence, and paccaya in the sense of rendering help. Here, co-existence means that when a phenomenon arises, it arises together with its effect; or, in other words, it also causes its effect to arise simultaneously. Such is the meaning of co-existence implied here. For example, when the sun rises, it rises together with its heat and light. And when a candle is burning, it burns together with its heat and light. So also, this relating thing, in arising, arises together with related things. In the above example, the sun is like each of the mental states; the sun’s heat is like the co-existing mental states; and the sun’s light is like the co-existing material qualities. Similarly, the sun is like each of the Great Essentials, its heat like the co-existing Great Essentials, and its light like the co-existing material qualities derived from them. In the example of the candle, it should be understood in a similar way.

End of the Sahajata-relation.
7. Aññamañña-paccaya: The Relation of Reciprocity

What has been spoken of as the paccaya-dhamma in the classifications of the relation of co-existence is here (in this relation) the paccaya as well as the paccayuppanna-dhamma. All states of consciousness and their mental concomitants are, reciprocally, the paccaya and the paccayuppanna-dhamma; so are the co-existing Great Essentials; so are the mental aggregates of rebirth; and so is the basis of mind or heart-base, which co-exists with the mental aggregates of rebirth.

As to the sense implied here, it is easy to understand. However, an illustration will not be uninteresting. When three sticks are set upright leaning against one another at their upper ends, each of them depends on, and is depended on by, the other two. As long as one of them remains in such an upright position, so long will all remain in the same position. And, if one of them falls, all will fall at the same time. Exactly so should this relation of reciprocity be understood.

Here, if any one should assert that the mental properties are not able to arise without consciousness rendering them service as their base, we would acknowledge that this is so. Why? Because the function of knowing is predominant among the functions of contact, and so forth, of the mental properties, and in the Dhammapada as expounded by the Omniscient Buddha, “mind is predominant” (manopubbangama dhamma, etc.). And again if anyone holds that consciousness also is not able to arise without the mental properties as a correlative, we will support this view. For the mental properties are concomitant factors of consciousness; therefore, consciousness also is not able to arise without its accompanying mental properties. In a similar way are the four Great Essentials to be understood. But the material qualities derived from them should not be counted as concomitant factors, for they are only derivatives. Then are the material qualities of life and those born of food not concomitant factors, seeing that they can exercise, individually, the causal relation of control and that of food? No, they are not. They may be taken as concomitant factors only when the development is in full swing, but not when things are only at the state of genesis. In this relation of reciprocity, the arising of concomitants at the stage of genesis is a necessary factor.

End of the Aññamañña- relation.
8. Nissaya paccaya: The Relation of Dependence

The relation of dependence is of three kinds: co-existent dependence, basic pre-existent dependence, and basic objective pre-existent dependence.

Of these, what is the relation of co-existent dependence? The relation of co-existent dependence embraces all those that are already comprised in the relation of co-existence. Hence the classifications of relation and related things ought here to be understood in the same way as those that have already been set out in the section on the relation of co-existence.

And what is the relation of basic pre-existent dependence? There are six bases—eye, ear, nose, tongue, body and heart. These six bases, during life, are causally related, by way of basic pre-existent dependence, to the seven elements of cognition. The material base itself pre-exists and serves as a standing ground or substratum, and it is therefore called “basic pre-existent dependence.” Here “basic” is so called because of its being a standing ground or substratum for mind and mental properties. “To pre-exist” means to exist beforehand—one thought-moment earlier than its related thing.

Here the rebirth consciousness arises in dependence upon the heart-base [17] that co-exists with it, for there is no pre-existent physical base at that moment. And the first life-continuum arises in dependence upon the same heart-base which co-exists with the rebirth-consciousness. The second life-continuum arises also in dependence upon the heart-base which co-exists with the first life continuum, and so on with the rest, that is, the third life continuum arises in dependence upon the heart-base that co-exists with the second life-continuum, and so on and on, until comes the moment of death. Thus should be understood the basic pre-existent dependence which relates to the two elements of cognition, the element of apprehension and the element of comprehension.

Just as a violin sounds only when the violin-bow moves across its strings, and not otherwise, so also the five senses awaken only when the five kinds of sense objects enter the five avenues known as five bases, and not otherwise.

The impression is possible only at the static period of the object and of the base. On account of the impression, the life continuum vibrates for two moments; and, on account of the vibration of the life-continuum, apprehension occurs. On account of apprehension, the five sense-cognitions are able to arise. Therefore, the five sense-bases (eye, ear, etc.) which have arisen at the nascent instant of the past sub-consciousness, are the basic pre-existent dependence of the five elements of sense-cognition.

Now, at the time of death all the six bases come into being only at the nascent instant of the seventeenth sub-consciousness, reckoned backward from the dying consciousness. No new bases occur after that seventeenth sub-consciousness. So, at the time of death, all subconsciousness, all six-door-process-cognitions and consciousness of decease arise in dependence upon these, their respective bases that came into being together with the seventeenth sub-consciousness which had arisen previously to them. This is the causal relation of basic pre-existent dependence.

What is the causal relation of basic objective pre-existent dependence? When one is reflecting and holding the view that “My mind locates itself in dependence upon matter which is mine, or I, or myself,” through craving; conceit, and error; or when one is reasoning or speculating thus: “My mind locates itself in dependence upon matter which is impermanent, ill, and no soul,” there arise mind door cognitions, such as determining, and so forth. During that time, each of the material bases becomes the standing ground for, and also the object of, each of the mind door cognitions. Therefore, such and such a heart-base is causally related to such and such a consciousness and its concomitants, by way of basic objective pre-existent dependence. This is the causal relation of basic objective pre-existent dependence. Hence the relation of dependence is of three different kinds.

Here, the dependence by way of Suttanta should also be mentioned. We know that men, animals, trees, and so forth, stand or rest on the earth; the earth in turn, on the great mass of air; and the air, on the limitless, empty space underneath. We also know that men establish themselves in houses; bhikkhus in viharas or monasteries; devas in celestial mansions; and so on with the whole universe. Thus should we understand that everything is causally related to something else by way of dependence.

End of Nissaya-relation.
9. Upanissaya-Paccaya: The Relation of Sufficing Condition

The relation of sufficing condition is of three kinds: objective sufficing condition, contiguous sufficing condition and natural sufficing condition. Of these three, the first is the same as objective dominance, and the second as contiguity.

What is natural sufficing condition? All past, present and future, internal and external, classes of consciousness together with their concomitants, all material qualities, Nibbana and concepts (paññatti) are natural sufficing conditions, severally related, as the case may be, to all the present classes of consciousness and their concomitants.

Here, the Buddha who passed away and has entered Nibbana, his Dhamma, the Fraternity of his sanctified disciples, and the successions of the recognised Fraternity, are causally related to us, of later generations, by way of natural sufficing condition for the cultivation of good. In the same way, our forefathers, in their respective capacities as parents, teachers, wise monks and brahmins, eminent philosophers, and powerful and august kings, are also causally related to the succeeding generations by way of natural sufficing condition, either for the cultivation of good or of evil, or for the experience of pleasure or of pain. For this reason they established or propounded various laws and sayings, moral and immoral, and also worldly institutions—both for the welfare and otherwise of the succeeding generations.

The future generations also follow their paths and adopt their customs by doing acts of charity, by observing the precepts, and so forth, by practising the moral and social laws of the world, by adhering to various religious beliefs, by taking up various kinds of occupations, by studying various branches of arts and science, by governing hamlets, villages and towns, by being agriculturists in the field and on the farm, by digging lakes, ponds and wells, by building houses, by making carriages and carts, by building boats, steamers and ships, and by seeking for and accumulating wealth, such as silver, gold, precious, stones, pearls, and so forth and so on. Thus the world has developed unceasingly.

The future Buddha (Metteyya), his Dhamma and his Fraternity are natural sufficing conditions, being causally related to the present generation, for the acquirement of virtues and the gaining of merit. Supremacy, wealth, power, prosperity—which are to be gained in the future—are also natural sufficing conditions, related to the present generation for the putting forth of efforts of all sorts. The acquirement of happy existence and wealth and the attainment of path, fruition and Nibbana, which are to be enjoyed in the future, are also natural sufficing conditions related to the present generation of men for the development of such forms of merit as charity, virtue and so on.

With the hope of reaping crops in winter, men till the soil and sow seeds in the rainy season, or they do various kinds of work which incur labour and intellect, with the hope of getting money upon their completion of the work. Now, the crops to be reaped and the money to be got, are future natural sufficing conditions, related to the acquisition of crops and money. In the same manner, most people in the present life do many good deeds, realising that they will reap the fruits of their deeds in some life hereafter. In this case, the fruits which will be reaped in future are future natural sufficing conditions, related to the deeds done in the present life. Deeds done before are also past natural sufficing conditions, related to the fruits which are to be reaped in the future. Thus we see that the future natural sufficing condition is as large and wide as the past.

The present Buddha, his Dhamma, and so on, are present natural sufficing conditions, being related to the present living men, devas and Brahmas, and so are living parents to living sons and daughters, and so on. The present natural sufficing condition is thus obvious and easy to understand.

Internal natural sufficing conditions are those that exist in an animate person, such as the Buddha, and so forth. External natural sufficing conditions are conditions, such as lands, mountains, rivers, oceans and so on, which serve as resting places for the existence of life (sentient beings); or such as forests, woods, trees, grasses, grains, beans and so forth; or such as the moon, the sun, the planets, the stars and so on; or such as rain, fire, wind, cold, heat, and so forth, which are useful and advantageous to life in one way or another. All these are the more powerful sufficing conditions, either for the accomplishment of good or for the spreading of evil, either for the enjoyment of pleasures or for the suffering of pains. Those with an earnest desire to enter Nibbana in the present life work out the factors of enlightenment and those with an ardent hope to enter Nibbana in the lives to come when Buddhas will appear, fulfil the perfections. Here, Nibbana is the more powerful sufficing condition for the cultivation of these tasks.

A large variety of concepts or names-and-notions, commonly employed or found in the teachings of the Buddha, are also sufficing conditions for the understanding of many things.

In fact, all conditioned things here come to be only when there are present causes or conditions for the same, and not otherwise. And they stand only if there are present causes for their standing; otherwise they do not. Therefore, causes or conditions are needed for their arising as well as for their maintenance. However, Nibbana and concepts are unconditioned things, without birth and genesis, everlasting and eternal. Therefore no causes are needed for their arising and maintenance. [18]

The moral is causally related to that which is moral by way of sufficing condition. A clear exposition of this is given in the Patthana, where it is said: “Through faith one gives charity, observes the precepts, and so on.” Similarly, the immoral is causally related to immoral—and unspecified or amoral [19] to amoral—by way of sufficing condition is made clear by these expositions: “Through lust one commits murder, theft and so on” and “Through suitable climate and food, one enjoys physical health and so forth.” The moral is also causally related to that which is immoral by way of more powerful sufficing condition. This is to be understood from the following exposition: “One may give charity and thereupon exalt oneself and revile others. In the same manner, having observed the precepts, having attained concentration of mind, and having acquired learning, one may exalt oneself and belittle others.”

The moral is also causally related to that which is amoral by way of more powerful sufficing condition. All good deeds done in the four planes (these four planes are the spheres of kama, rupa, arupa and lokuttara), and all actions connected with doing good, are related, by way of more powerful sufficing condition, to amorals of the resultant kind, producible at a remote period. Those who practise for the perfection of charity suffer much physical and mental pain. Similarly, those who practise for such other perfections (paramita) as morality, abnegation, wisdom, perseverance, patience, sincerity, resolution, love, and resignation, suffer the same. It is likewise with those who practise the course of jhana and magga (meditative absorption and the path).

Immorals are also causally related, by way of more powerful sufficing condition, to morals. For instance, some on this earth, having done wrong, repent their deeds and better themselves to shun all such evil deeds, by cultivating such moral acts as engaging in charity, observing the precepts, practising jhana and magga. Thus the evil deeds they have done are related, by way of stronger sufficing condition, to the moral acts they cultivate later.

Immorals are also causally related, by way of more powerful sufficing condition, to amorals. For instance, many people in this world, having been guilty of evil deeds, are destined to fall into one of the four planes of misery, and undergo the pains of suffering which prevail there. Even in the present life, some, through their own misdeeds or the misdeeds of others, have to bear a great deal of distress. Some, however, enjoy a large variety of pleasures with the money they earn by their misconduct. There are also many who suffer much on account of lust, hate, error, conceit, and so forth.

Amorals are also causally related by way of more powerful sufficing condition to morals. Having become possessed of great wealth, one engages in charity, practises for the perfection of good morals, fosters wisdom and practises the religious exercises in a suitable place, such as a monastery, a hollow place, a cave, a tree, a forest, a hill, or a village, where the climate is agreeable and food is available.

Amorals are also causally related by way of more powerful sufficing conditions to immorals. Being equipped with eyes, many evils are born of sight within oneself. A similar explanation applies to our equipment with ears, etc., so also as regards hands, legs, swords, arms, etc. It is thus that sufficing condition is of three kinds.

Sufficing condition by way of Suttanta may also be mentioned here. It is found in many such passages in the Pitakas as, “through intercourse with virtuous friends,” “through association with sinful companions,” “by living in the village,” “by dwelling in the forest,” and so forth. In short, the five cosmic orders (pañca-niyama-dhamma) are the stronger sufficing conditions relating to the three worlds—the animate world, the inanimate world, and the world of space—to go on unceasingly through aeons of time. This also has been expounded at length by us in the Niyama-dipani. [20]

Why is arammanupanissaya so called? It is so called because the dominant object acts as a main basis for subjects (arammanika).

Why is anantarupanissaya so called? It is so called because the preceding consciousness acts as a main basis for the arising of its immediately succeeding consciousness. The preceding consciousness is just like the mother, and the succeeding one like the son. Here, just as the mother gives birth to the son, who owes his existence to her in particular, so also the preceding consciousness gives birth to the succeeding one, which owes its existence particularly to its predecessor.

Why is pakatupanissaya so called? It is so called because it is naturally known to the wise as a distinct sufficing condition. Here, something further is required to be said. The influence of a sufficing condition in contiguity pervades only its immediate successor, but that of a natural sufficing condition can pervade many remote ones. Therefore, what in this present life has been seen, heard, smelt, tasted, touched and experienced in days, months, years, long gone by, takes form again at the mind door, even after a lapse of a hundred years, if a sufficient cause is available. And so people remember their past, and can utter such expressions as “I saw it before,” “I heard it before,” and so on. Those beings, whose birth is apparitional, [21] also remember their former existences; likewise, some among men, who are gifted with the memory of their former existences, can do so. If one out of a hundred thousand objects experienced before be met with afterwards, many or, it may be, all of them reappear in the process of thought.

End of the Upanissaya-relation
10. Purejata-paccaya: The Relation of Pre-Existence

The relation of pre-existence is of three kinds: basic pre-existence, objective pre-existence, and basic objective pre-existence.

Of these, the first and the last have already been dealt with under the heading of Nissaya in the foregoing section on the Nissaya-relation.

Objective pre-existence is the name given to the present eighteen kinds of material qualities of the determined class (nipphanna). Of these, the present five objects (visible form, sound and so forth) are causally related, always by way of objective pre-existence, to those thoughts which are capable of taking part in the five-door processes. Just as the sound of the violin only arises when it is played with a bow, and the sounding necessitates the pre-existence of both the violin strings and the violin bow, so also those thoughts which take part in the five door processes spring into being owing to the presentation of the five objects of sense at the five doors, which are no other than the five bases. The presentation is possible only when the door and the object are in their static stages.

Those five objects not only present themselves at the five doors of the five senses at that static period, but they also present themselves at the mind-door. On this account, the life-continuum vibrates for two moments, and then ceases; and the cessation of the life-continuum gives rise to a consciousness-series. This being so, the consciousness-series in any process cannot arise without the pre-existence of the objects and of the bases. The eighteen kinds of determined material qualities are either past, because they have ceased, or future, because they have not yet arisen, or present, inasmuch as they are still existing. All of them, without distinction, may be objects of the mind-door cognitions. But among them, only the present objects act as objective pre-existence. And if a thing in any distant place or concealed from sight, itself existing, becomes an object of mind, it also may be called a present object.

End of the Purejata-relation.