Patthanuddesa Dipani - The Exposition of Relations (Paccayattha Dipani) II

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)

11. Pacchajata-paccaya: The Relation of Post-Existence

Every posterior consciousness that springs into being causally relates to the still existing group of prior corporeal qualities born of the four origins [22] (kamma, citta, utu, ahara), by way of post-existence, in helping them to develop and thrive (vuddhi-virulhiya). For example, the rainwater that falls every subsequent year, renders service by way of post-existence to such vegetation as has grown up in previous years, in promoting its growth and development.

Here, by “every posterior consciousness” is meant all classes of consciousness beginning from the first life-continuum to the final dying-thought. And, by “prior corporeal qualities” is meant all corporeal qualities born of four origins starting from the group of material qualities born of kamma, which co-exist with the rebirth-conception.

The fifteen states of the life-continuum, starting serially from the first life-continuum which has arisen after the rebirth-conception, causally relate by way of post-existence to the group of material qualities born of kamma, which co-exist with the rebirth-conception. As to the rebirth-conception, it cannot be a causal relation by way of post-existence, for it co-exists with the group of corporeal qualities born of kamma. Similarly, the sixteenth life continuum cannot become a causal relation by way of post-existence, for it comes into existence only when that group of material qualities reaches the stage of dissolution. Therefore, these are the fifteen states of the life-continuum which causally relate as above.

At the static moment of the rebirth-conception, there spring up two groups of material qualities, born of kamma and born of temperature, [23] and the same at the arrested moment. But at the nascent moment of the first life-continuum, three groups spring up: that born of kamma, that born of temperature, and that born of mind. When oja (the nutritive essence) of the food eaten spreads all through the body, the corporeal nutritive essence absorbs the stimulant and produces a group of material qualities. From that time onward, the groups produced by the four origins spring up incessantly, like the flame of a burning lamp. Leaving out the nascent moment, so long as these groups stand at their static stage, every one of the posterior fifteen classes of consciousness renders them help by way of post-existence.

Vuddhi-virulhiya means “for the gradual development and progress of the series of corporeal qualities born of the four origins.” Therefore, if they, the four kinds of corporeal groups, are repeatedly related by (lit., do repeatedly obtain) the causal relation of post-existence, then they leave behind them, when their physical life-term has expired, a powerful energy—an energy adequate to produce the development, energy—an energy adequate to produce the development, progress and prosperity of the subsequent series of groups.

End of the Pacchajata-relation.
12. Asevana-paccaya: The Relation of Habitual Recurrence

The forty-seven kinds of mundane apperception (javana) comprising the twelve classes of immoral consciousness, the seventeen mundane classes of moral consciousness, and the eighteen classes of inoperative consciousness (obtained by excluding the two classes of consciousness, called ’turning towards,’ avajjana, from the twenty, are here termed the causal relation of habitual recurrence. When any one of these arrives at the apperceptional process (i.e., the sequence of seven similar states of consciousness in a process of thought), every preceding apperception causally relates itself by way of habitual recurrence to every succeeding apperception. The related things, paccayuppanna-dhamma, comprise the succeeding apperceptions as stated above, as well as the four paths.

In what sense is the term asevana to be understood? It is to be understood in the sense of habituating by constant repetition or of causing its paccayuppanna-dhamma to accept its inspiration, for them to gain greater and greater proficiency, energy and force. Here “proficiency” (pagunabhava) means the proficiency of the succeeding apperceptional thoughts in their apperceptive functions and stages, just as one who reads a lesson many times becomes more proficient with each new reading.

Parivaso literally means perfuming, or inspiring. Just as a silk cloth is perfumed with sweet scents, so also is the body of thought, so to speak, perfumed, or inspired, with lust, hate, and so forth; or with non-lust (arajjana), amity (adussana), and so on. Although the preceding apperception ceases, its apperceptional force does not cease, that is, its force pervades the succeeding thought. Therefore, every succeeding apperception, on coming into existence, becomes more vigorous on account of the habituation of the former. Thus the immediately preceding thought habituates or causes its immediate successor to accept its habituation. However, the process of habitual recurrence usually ceases at the seventh thought, after which either resultant thought-moments of retention follow, or subsidence into the life-continuum takes place.

Here, habitual recurrence, as dealt with in the Suttanta too, ought to be mentioned. Many passages are to be found in several parts of the Sutta Pitaka. Such are: satipatthanam bhaveti: one cultivates the earnest applications in mindfulness; sammappadhanam bhaveti: one cultivates the supreme effort; sati-sambojjhangam bhaveti: one cultivates mindfulness, a factor of enlightenment; dhammavicaya-sambojjhangam bhaveti: one cultivates the “investigation of truth,” a factor of enlightenment; sammaditthim bhaveti: one cultivates the right view; Sammasankappam bhaveti: one cultivates right aspiration and so on. In these passages, by bhaveti is meant to repeat the effort either for one day, or for seven days, or for one month, or for seven months, or for one year, or for seven years.

Moral and immoral actions, which have been repeatedly performed, cultivated or done many times in former existences causally relate by way of habitual recurrence to moral and immoral actions of the present existence for their greater improvement and worsening respectively. The relation which effects the improvement and the worsening, respectively, of such moral and immoral actions at some other distant time or in some future existence is called sufficing condition, but the one which effects this only during the apperceptional process is called habitual recurrence.

In this world, many incidental results or consequences are clearly seen to follow upon great achievements in art, science, literature and so forth, carried out continuously, repeatedly and incessantly in thought, word and deed.

As such a relation of habitual recurrence is found among all transient phenomena, strong zeal and effort, exerted for a long period of time, have developed to such a high degree that many great and difficult labours have reached complete accomplishment and even Buddhahood has been attained.

End of Asevana-relation.
13. Kamma-paccaya: The Relation of Kamma

The relation of kamma is of two kinds: co-existent kamma and asynchronous kamma.

Of these two, all volitions, moral, immoral, and amoral, which consist of three time-phases, constitute the causal relation of co-existent kamma. Their related things are: all classes of consciousness and their mental concomitants in co-existence with volition, material qualities born of kamma which arise simultaneously with the rebirth, conception, and material qualities produced by mind during the term of life.

Past moral and immoral volitions constitute the causal relation of asynchronous kamma. Their related things are the thirty-seven classes of mundane resultant consciousness and their mental concomitants, and all the mental qualities born of kamma.

Why is kamma so called? It is so called on account of its peculiar function. This peculiar function is nothing but volition (or will) itself, and it dominates every action. When any action of thought, word, or body takes place, volition (or will) determines, fashions, or causes its concomitants to perform their respective functions simultaneously. For this reason, volition is said to be predominant in all actions. Thus kamma is so called on account of its peculiar function. Or, to define it in another way, kamma is that by which creatures do (or act). What do they do then? They do physical work, vocal work, and mental work. Here, by physical work is meant standing, sitting, and so forth; stepping forward and backward, and so on; and even the opening and the shutting of the eye-lids. Vocal work means producing vocal sounds. Mental work means thinking wisely or badly, and, in short, the functions of seeing, hearing, and so forth, with the five senses. Thus all the actions of beings are determined by this volition. Therefore it is called kamma.

Sahajata is that which comes into being simultaneously with its related things. Sahajatakamma is a co-existent thing as well as a kamma. Sahajatakamma-paccaya is a causal relation standing (to its effects) by way of co-existent kamma.

Nanakkhanika is a thing differing in point of time from its effects. That is to say, the time when the volition arises is one, and the time when its effects take place is another, or, in other words, the volition is asynchronous. Hence asynchronous volition is a volition that differs in point of time from its effects. So nanakkhanika-kamma-paccaya is a causal relation standing (to its effects) by way of asynchronous kamma. The volition which co-exists with the ariyan path, only at the moment of its ceasing, immediately produces its effect, and so it also is asynchronous.

Here, a moral volition such as predominates in charity, for instance, is causally related to its co-existent mind and mental qualities, together with the material qualities produced by the same mind, by way of co-existent kamma. It is also causally related, by way of asynchronous kamma, to the resultant aggregates of mind and material qualities born of that kamma, which will be brought into existence at a distant period in the future. Thus a volition, which is transmuted into a course of action entailing moral and immoral consequences, is causally related to its related things by way of two such different relations at two different times.

In this asynchronous kamma relation, the kamma signifies quite a peculiar energy. It does not cease, though the volition ceases, but latently follows the sequences of mind. As soon as it obtains a favourable opportunity, it takes effect immediately after the dying-thought has ceased, by transmuting itself into the form of an individual in the immediately following existence. But if it does not obtain any favourable opportunity, it remains in the same latent mode for many hundreds of existences. If it obtains a favourable opportunity, then what is called sublime kamma takes effect, upon the next existence in the Brahma-loka, by transmuting itself into the form of Brahma-deva, and it is so matured that it exhausts itself at the end of this second existence, and does not go any further.

End of Kamma- relation.
14. Vipaka-paccaya: The Relation of Effect

Thirty-six classes of resultant consciousness and their concomitants are the relation of effect. As they are mutually related to one another, the related things embrace all of them, as well as the material qualities born of kamma at the time of conception, and those produced by the resultant consciousness during life.

In what sense is vipaka applied? It is applied in the sense of vipaccana, which means a change of state from infancy or youth to maturity. Whose tenderness and maturity are meant? What is meant by the former is the infancy of the past volition, which is known as asynchronous kamma. By maturity, also, is meant the maturity of the same kamma.

Here, it should be understood that each volition has four avattha or time-phases: cetanavattha or the genesis of volition; kammavattha, or the continuance of volition, nimittavattha, or the representation of volition; and vipaka-vattha, or the final result. Here, although the volition itself ceases, its peculiar function does not cease, but latently follows the series of thought. This is called kammavattha, or the continuance of volition.

When it obtains a favourable opportunity for fruition, the kamma represents itself to the person about to die. That is to say, he himself feels as if he were giving charity, or observing the precepts, or perhaps killing some creatures. If this kamma fails to represent itself, a symbol of it is represented. That is to say, he himself feels as if he were in possession of the offerings, the gifts, the weapons, and so on, or anything with which he had committed such kamma in the past. Or, sometimes, there is represented to him the sign of the next existence where he is destined to open his new life. That is to say, such objects as the abodes or palaces of the devas or the fires of the niraya-worlds, or anything else which will be his lot to obtain or experience in the existence immediately following, enters the fields of presentation through the six doors. These are called nimittavattha; the representation of the volition.

Now, how are we to understand the vipakavattha? If a person dies with his attention fixed upon one of these three classes objects, either on the kamma itself, or on the sign of it, or on the sign of destiny, it is said that kamma has effected itself, or has come to fruition, in the immediately new existence. It has transmuted itself into a personality, and appears, so to speak, in the form of a being in the new existence. This is called the vipakavattha or the final result. Here, in the first three avattha the volition is said to be in the state of infancy or youth. [24] The last one shows that the volition has arrived at maturity, and can effect itself. Therefore, as has been said, vipaccana means a change of state from infancy or youth to maturity. Thus vipaka is the name assigned to the states of consciousness and their concomitants, which are the results of the volitions, or to the matured volitions themselves.

Just as mangoes are very soft and delicate when they are ripe, so also the resultant states are very tranquil, since they are inactive and have no stimulus. They are so tranquil that the objects of sub-consciousness are always dim and obscure. On reviving from sub-consciousness, one has no consciousness of what its object was. For this reason, there is no possibility of occurrence of a process of thought, which can reflect the object of the sub-consciousness thus: “Such and such an object has been met with in the past existence,” although in sleep at night the sub-consciousness takes for its object one of the three classes of objects (kamma, the symbols of kamma, and the symbols of one’s future destiny), which had been experienced before, at the time of approaching death, in the immediately preceding existence. Hence it is that one knows nothing about any object from a past existence, either in sleep or in waking. Thus the mutual relationship by way of inactivity, non-stimulation and tranquillity is termed the function of vipaka.

End of Vipaka-relation.
15. Ahara-paccaya: The Relation of Food

The relation of food is of two kinds: material and immaterial. Of these, material food connotes the nutritive essence (or what is called edible food), which again is subdivided into two kinds: internal and external.

All the natural qualities born of the four causes, [25] pertaining to those creatures who live on edible food, are here the paccayuppanna-dhamma related to the two kinds of material food.

As to immaterial food, it is of three different kinds: contact, volitional activity of mind, and consciousness. These kinds of immaterial food, or paccaya-dhamma, are causally related to the co-existent properties, both mental and material, which are their corresponding paccayuppanna-dhamma.

In what sense is ahara to be understood? Ahara is to be understood in the sense of holding up strongly, which means causing to exist firmly. That is to say, a relating thing nourishes its related thing so as to enable it to endure long, to develop, to flourish, and to thrive, by means of support. Though the causal relation of food possesses a producing power, the power of support is predominant here.

Here, the two material foods are called ahara, because they strongly hold up the group of the internal material qualities born of the four causes, by nourishing them so that they may exist firmly, endure long, and reach uncurtailed the bounds (or limits) of their life-term. Contact is an ahara also, because it strongly holds up its co-existent things, and enables them to stand firmly and endure long by nourishing them with the essence extracted from desirable and undesirable objects. Volitional activity of mind, or (in a word) will, is an ahara in that it furnishes courage for the execution of deeds, words, and thoughts. And consciousness is an ahara also, inasmuch as it predominates in all thinking about an object. These three immaterial foods, in supplying nourishment to the co-existent mental qualities, also effect the co-existent material qualities.

Ahara here may also be explained after the Suttanta method. Just as birds, ascertaining where their quarters are, fly with their wings through the air from tree to tree and from wood to wood, and peck at fruits with their beaks, thus sustaining themselves through their whole life, so also beings—with the six classes of consciousness, ascertaining objects, with the six kinds of volitional activity of mind, persevering to get something as an object; and with the six kinds of contact, making the essence of objects appear—either enjoy pleasure or suffer pain. Or, solely with the six classes of consciousness, comprehending objects, they avail themselves of forming or becoming, body and mind. Or, solely with the contacts, making objects appear in order that feelings may be aroused through the same, they cultivate craving. Or, committing various kinds of deeds through craving accompanied by volitions, they migrate (so to speak) from existence to existence. Thus it should be understood how extensive the functioning of the different foods is.

End of the Ahara-relation.
16. Indriya-paccaya: The Relation of Control

The relation of control is of three kinds: co-existence, pre-existence and physical life (rupajivita).

Of these, the paccaya-dhamma of the first kind [26] are the fifteen co-existent controls, namely, life, consciousness, pleasure, pain, joy, grief, equanimity, faith, energy, mindfulness, concentration, wisdom, the thought: “I shall-come-to-know-the-unknown (Nibbana),” the thought: “I know,” and the thought: “I-have-known.” The paccayuppanna-dhamma are their existent properties, both mental and material.

The paccaya-dhamma of the second kind are the five sense organs: the eye, the ear, the nose, the tongue, the body. The paccayuppanna-dhamma are the five classes of sense consciousness together with their concomitants.

The paccaya-dhamma of the third kind is only one, namely, physical life itself. And all kamma-born material qualities, with the exception of physical life itself, are its paccayuppanna-dhamma.

In what sense is indriya to be understood? It is to be understood in the sense of “exercising control over.”

Over what does it exercise control? It exercises control over its paccayuppanna-dhamma.

In what function? In their respective functions. Psychic life exercises control over its co-existent mental properties in infusing life, that is, in the matter of their prolongation by continuity. Consciousness exercises control in the matter of thinking about an object. The functioning of the rest has been explained in our recent Indriya-Yamaka-Dipani.

Here some may ask a question like this: “Why are the two sexes—the female and the male—which are comprised in the category of controls, not taken in this relation as paccaya-dhamma? “ The answer is: Because they have none of the functions of a paccaya. A paccaya has three kinds of functioning, namely, producing, supporting and maintaining. Here, if A is causally related to B in B’s arising, A’s functioning is said to be that of producing; for had A not occurred the arising of B would have been impossible. The functioning of anantara may be instanced here. Again, if A is causally related to B in B’s existence, development and prosperity, A’s functioning is said to be that of supporting; for if A did not happen B would not stand, develop and flourish. The relation of pacchajata will serve here as an example. And if A is causally related to B in B’s prolongation by continuity, A’s functioning is said to be that of maintaining; for if A did not exist, B’s prolongation would be hampered, and its continuity would also be broken. The functioning of physical life will illustrate this.

Now the two sexes do not execute any one of the above three functions. Therefore, they are not taken as a paccaya-dhamma in this relation of control. If this be so, must they still be called controls? Yes, they must be called controls. Why? Because they have something of controlling power. They control the body in its sexual structure (linga), in its appearance (nimitta), in its character (kutta), and in its outward disposition (akappa). Therefore, at the period of conception, if the female sex is produced in a being, all its personality—i.e. the five aggregates produced by the four causes (kamma, and so forth)—tends towards femininity. The whole body, indeed, displays nothing but the feminine structure, the feminine appearance, the feminine character, and the feminine outward disposition. Here, the female sex does not produce those qualities, nor support them, nor maintain them. But when the body (i.e. the five aggregates) has come into existence, the sex exercises control over it as if giving it the order to become so and so. All the aggregates also develop in conformity with the sex, and never out of conformity. Such is the controlling power of the female sex in the feminine structure. In the same manner the male sex exercises control in the masculine structure. Thus the two sexes have controlling functions in the structures, and hence they may be called controls.

With regard to the heart-base, though it acts as a base for the two elements of mind-cognition, it does not control them in any way, for whether the heart is limpid or not, the elements of mind-cognition in a person of well-trained mind never conform to it.

End of the Indriya-relation.
17. Jhana-paccaya: The Relation of Jhana

The seven constituents of jhana are the paccaya-dhamma in the relation of jhana. They are: vitakka (initial application), vicara (sustained application), piti (pleasurable interest), somanassa (joy), domanassa (grief), upekkha (equanimity) and ekaggata (unification of mind, concentration in the sense of capacity to individualise). All classes of consciousness except the five senses, along with their concomitants and material qualities in co-existence with the seven constituents, are the paccayuppanna-dhamma here.

In what sense is jhana to be understood? Jhana is to be understood in the sense of closely viewing or actively looking at, that is, going close to the object and looking at it mentally. Just as an archer, holding the arrow firmly in his hand making it steady, directing it towards the mark, keeping the target in view, and attentively aiming at it, sends the arrow through the bull’s eye of a small distant target, so also a yogi or one who practises jhana, directing his mind towards the object, making it steadfast; and keeping the object in view, thrusts his mind into it by means of these seven constituents of jhana. Thus, by closely viewing them, a person carries out his action of body, word and mind without failure. Here, “action of body” means going forward and backward, and so forth; “action of word” means making vocal expressions, such as the sounds of the alphabet, words and so forth; “action of mind” means being conscious of objects of any kind. So no deed, such as giving charity or taking life, can be executed by a feeble mind lacking the necessary constituents of jhana. It is the same with all moral and immoral deeds.

To have a clear understanding of its meaning, the salient characteristic mark of each constituent of jhana should be separately explained. Vitakka has the characteristic mark of directing the concomitant properties towards the object, and it therefore fixes the mind firmly on the object. Vicara has the characteristic mark of reviewing the object over and over, and it thus attaches the mind firmly to the object. Piti has the characteristic mark of creating interest in the object, and makes the mind happy and content. The three kinds of feeling, i.e. joy, grief and indifference, have the characteristic marks of feeling the object, and they also enable the mind to experience the essence of desirable, undesirable, and neutral objects. Ekaggata has the characteristic mark of concentration and it also keeps the mind steadfastly fixed on the object.

End of the Jhana-relation.
18. Magga-paccaya: The Relation of Path

The twelve path-constituents are the paccaya-dhamma in this relation of magga. They are: right views, right aspiration, right speech, right action, right livelihood, right endeavour, right mindfulness, right concentration, wrong views, wrong aspiration, wrong endeavour, and wrong concentration. There are, however, no distinct mental properties to which to assign the terms wrong speech, wrong action and wrong livelihood. These are but other names for the four immoral aggregates (akusala-khandha) which appear under the names of lying and so forth. Therefore, they are not taken as distinct path constituents. All classes of consciousness and mental concomitants conditioned by hetu, and all material qualities in co-existence with the hetu-conditioned mind, are paccayuppanna-dhamma.

In what sense is magga to be understood? It is to be understood in the sense of path, that is, as the means of reaching the realm of misfortune or the realm of Nibbana. The eight path-constituents (right view and so on) lead to Nibbana. The four wrong path-constituents lead to the realm of misfortune.

Now the functioning of jhana is to make the mind straight, steadfast, and ecstatic [27] in the object. “Ecstatic mind” means mind that sinks into the object like a fish in deep water. The functioning of magga is to make kammic volition in the “way-in” to the circle of existence, and meditative volition in the “way-out” of the circle, straight and steadfast. It makes them issue in a course of action, develop, flourish and prosper, and reach a higher plane. This is the distinction between the two relations.

Here the kammic volition which can produce a rebirth—since it has been worked out in moral and immoral acts such as taking life, and so forth—is spoken of as “a pathway of kamma.” And the meditative volition, which arrives at the higher stages—that is, which proceeds through a succession of stages from the sensuous stage to the transcendental one by the power of an orderly succession of training-practices, even within the brief period occupied by one bodily posture, is spoken of as “attaining to different stages.“

To understand this relation, the characteristic mark of each of the path-constituents should also be separately explained in the manner shown in the Relation of Jhana.

End of the Magga-relation.
19. Sampayutta-paccaya: The Relation of Association

The relations of association and dissociation form a pair. So also do the relations of presence and absence, and of abeyance and continuance. These three pairs of relations are not special ones. They are only mentioned to show that, in the foregoing relations, some paccaya-dhamma causally relate themselves to their paccayuppanna-dhamma by association and others by dissociation; some by presence and others by absence; some by abeyance and others by continuance.

Here also in such passages as “atthi ti kho, Kaccana, ayam eko anto; natthi ti kho dutiyo anto ti” [28] the words atthi and natthi are meant to indicate the heretical views of eternalism and annihilationism. Therefore, in order to prevent such interpretations, the last pair of relations is mentioned.

All classes of consciousness and mental properties mutually relate themselves to one another by way of association. In what sense is sampayutta to be understood? Sampayutta is to be understood in the sense of association or coalescence by the four associative means, namely, simultaneous arising, simultaneous cessation, the same base, and the same object. Here, by “coalescence” what is meant is that the consciousness of sight coalesces with its seven mental properties so thoroughly that they are all ’unitedly’ spoken of as sight. These eight mental states are no longer spoken of by their special names, for it is indeed a difficult matter to know them separately. The same explanation applies to the other classes of consciousness.

End of the Sampayutta-relation.
20. Vippayutta-paccaya: The Relation of Dissociation

The relation of dissociation is of four different kinds: co-existence, basic pre-existence, basic objective pre-existence, and post-existence. Of these four, the paccaya and paccayuppanna-dhamma of the co-existent dissociation may be either mental or physical in accordance with what has been shown in the relation of co-existence. Therefore a mental is causally related to a physical by way of co-existent dissociation, and vice versa. A mental here, when spoken of as a paccaya means the four mental aggregates, namely, feeling, perception, mental functions and consciousness during life; and a physical, when spoken of as paccayuppanna, means material qualities produced by mind. Again, a physical when spoken of as a paccaya means the heart-base at the moment of conception, and a mental when spoken of as paccayuppanna means the four mental aggregates belonging to rebirth.

The remaining three kinds of dissociation have already been explained.

End of the Vippayutta-relation.
21. Atthi-paccaya: The Relation of Presence

The relation of presence is of seven different kinds: co-existence, basic pre-existence, objective pre-existence, basic objective pre-existence, post-existence, material food, and physical life-control.

Of these, the relation of co-existent presence is that of mere co-existence. A similar interpretation should be made for the remaining six, for which the equivalent relations that have already been explained are to be referred to. The classifications of relating and related things have already been dealt with above in each of the relations concerned.

Why is atthi-paccaya so called? Atthi-paccaya is so called because it causally relates itself to its effect by being present along with the effect in the three phases of each moment: nascent, static, and dissolution.

End of the Atthi-relation.
22. Natthi-paccaya: The Relation of Absence
23. Vigata-paccaya: The Relation of Abeyance
24. Avigata paccaya: The Relation of Continuance

The relation of absence is the same as the relation of contiguity; so is the relation of abeyance. The relation of continuance is the same as the relation of presence. The words atthi and avigata have the same meaning; so also the words natthi and vigata.

End of the Natthi, the Vigata, and the Avigata-relations.

End of the Exposition of Relations.