THE PATH
OF PURIFICATION
(VISUDDHIMAGGA)
BY
BHADANTACARIYA BUDDHAGHOSA
Translated from the Pali
by
BHIKKHU NANAMOLI
FIFTH EDITION
BUDDHIST PUBLICATION SOCIETY
Kandy Sri Lanka
CHAPTER XVII
THE SOIL OF UNDERSTANDING—CONCLUSION:
DEPENDENT ORIGINATION
(Panna-bhumi-niddesa)
[SECTION A. DEFINITION OF DEPENDENT ORIGINATION / PATICCASAMUPPADA]
1. [517] The turn has now come for the exposition of the dependent
origination itself, and the dependently-originated states comprised by the
word 'etc.', since these still remain out of the states called the 'soil'
(bhumi), of which it was said above, 'The states classed as aggregates,
bases, elements, faculties, truths, and dependent origination, etc., are the
"soil" ' (Ch. XIV, §32).
2. Herein, firstly, it is the states beginning with ignorance that should
be understood as dependent origination. For this is said by the Blessed
One: 'And what is the dependent origination, bhikkhus? With ignorance
as condition there are [volitional] formations; with formations as condi-
tion, consciousness; with consciousness as condition, mentality-material-
ity; with mentality-materiality as condition, the sixfold base; with the
sixfold base as condition, contact; with contact as condition, feeling;
with feeling as condition, craving; with craving as condition, clinging;
with clinging as condition, becoming; with becoming as condition, birth;
with birth as condition there is ageing-and-death, and sorrow, lamenta-
tion, pain, grief, and despair; thus there is the arising of this whole mass
of suffering. This is called the dependent origination, bhikkhus' (S.ii,l).
3. Secondly, it is the states beginning with ageing-and-death that should
be understood as dependently-originated states. For this is said by the
Blessed One: 'And what are the dependently-originated states, bhikkhus?
Ageing-and-death is impermanent, bhikkhus, formed, dependency origi-
nated, subject to destruction, subject to fall, subject to fading away,
subject to cessation.
1
Birth is impermanent, bhikkhus, ... Becoming ...
Clinging ... Craving ... Feeling ... Contact ... The sixfold base ...
Mentality-materiality ... Consciousness ... Formations ... Ignorance is
impermanent, bhikkhus, formed, dependently originated, subject to de-
struction, subject to fall, subject to fading away, subject to cessation.
These are called the dependently-originated states, bhikkhus' (S.ii,26).
[518]
4. Here is a brief explanation. The states that are conditions should be
understood as the dependent origination. The states generated by such
and such conditions are dependently-originated states.
5. How is that to be known? By the Blessed One's word. For it is
precisely those states which are conditions, that with the synonyms be-
ginning with 'reality' have been called 'dependent origination' by the
Blessed One when teaching the dependent origination in the Sutta on the
Teaching of the Dependent Origination and Dependently-originated States
thus:
'And what is dependent origination, bhikkhus?
'With birth as condition, bhikkhus, there is ageing and death. Whether
Perfect Ones arise or do not arise, there yet remains that element, relat-
edness of states, regularity of states, specific conditionally. The Perfect
One discovers it, penetrates to it. Having discovered it, penetrated to it,
he announces it, teaches it, makes it known, establishes, exposes, ex-
pounds and explains it: "See", he says, "With birth as condition there is
ageing and death".
'With becoming as condition, bhikkhus, there is birth.... With igno-
rance as condition, bhikkhus, there are formations. Whether Perfect Ones
arise or do not arise, there yet remains that element, relatedness of states,
regularity of states, specific conditionally. The Perfect One discovers it,
penetrates to it. Having discovered it, penetrated to it, he announces it,
teaches it, makes it known, establishes, exposes, expounds and explains
it: "See", he says, "With ignorance as condition there are formations".
'So, bhikkhus, that herein which is reality, not unreality, not other-
ness, specific conditionality: that is called dependent origination'
Consequently, it should be understood that dependent origination
has the characteristic of being the conditions for the states beginning
with ageing-and-death. Its function is to continue [the process of] suffer-
ing. It is manifested as the wrong path.
6. Because particular states are produced by particular conditions, nei-
ther less nor more, it is called reality (suchness). Because once the
conditions have met in combination there is no non-producing, even for
an instant, of the states they generate, it is called not unreality (not
unsuchness). Because there is no arising of one state with another state's
conditions, it is called not otherness. Because there is a condition, or
because there is a total of conditions, for these states beginning with
ageing-and-death as already stated, it is called specific conditionality.
7. Here is the word meaning: idappaccaya (lit. that-conditions) = imesam
paccaya (conditions for those); idappaccaya (that-conditions) -
idappaccayata (that-conditionality, conditionality for those, specific con-
ditionality). Or alternatively, idappaccayata (that-conditionality) =
idappaccayanam samuho (the total of that-conditions, total specific con-
ditionality).
8. The characteristic must be sought from grammar. Some, in fact, [say
that the expression paticca samuppada (dependent origination) is char-
acterized thus:] 'having depended (paticca), a right (samma) arising
(uppada), [depending on causes rightly by] disregarding such causes
conjectured by sectarians as the Primordial Essence (Prakriti), World
Soul (Purusha), and so on'. So what they call dependent origination
(paticca samuppada) is a simple arising (uppada) [for they equate the
prefix sarh only with samma (rightly) and ignore sam (with, con-)]. That
is untenable. [519] Why? (1) There is no such sutta; (2) it contradicts
suttas; (3) it admits of no profound treatment; and (4) it is ungram-
matical.
9. (1) No sutta describes the dependent origination as simple arising.
(2) Anyone who asserts that dependent origination is of that kind
involves himself in conflict with the PadesavihAra Sutta. How? The Newly
Enlightened One's abiding (vihara) is the bringing of the dependent
origination to mind, because of these words of the Blessed One's: 'Then
in the first watch of the night the Blessed One brought to mind the
dependent origination in direct and reverse order' [as origination and
cessation] (Vin.i,l; Ud. 2). Now 'padesavihdra' is the abiding (vihdra)
in one part (desa) of that, according as it is said, 'Bhikkhus, I abode in a
part of the abiding in which I abode when I was newly enlightened'
(S.v,12; Ps.i,107). And there he abode in the vision of structure of condi-
tions, not in the vision of simple arising, according as it is said, 'So I
understood feeling with wrong view as its condition, and feeling with
right view as its condition, and feeling with wrong thinking as its condi-
tion ...' (S.v,12), all of which should be quoted in full. So anyone who
asserts that dependent origination is simple arising involves himself in
conflict with the PadesavihAra Sutta.
10. There is likewise contradiction of the Kaccana Sutta. For in the
KaccAna Sutta it is said, 'When a man sees correctly with right under-
standing the origination of the world, Kaccana, he does not say of the
world that it is not' (S.ii,17). And there it is the dependent origination in
forward order, not simple arising, that, as the origination of the world
from its conditions, is set forth in order to eliminate the annihilation
view. For the annihilation view is not eliminated by seeing simple aris-
ing; but it is eliminated by seeing the chain of conditions as a chain of
fruits following on a chain of conditions. So anyone who asserts that the
dependent origination is simple arising involves himself in contradiction
of the KaccAna Sutta.
11. (3) It admits of no profound treatment: this has been said by the
Blessed One, 'This dependent origination is profound, Ananda, and pro-
found it appears' (D.ii,55; S.ii,92). And the profundity is fourfold as we
shall explain below (Ch. XVII, §304f.); but there is none of that in
simple arising. And this dependent origination is explained [by the teach-
ers] as adorned with the fourfold method (Ch. XVII, §309); but there is
no [need of] any such tetrad of methods in simple arising. So dependent
origination is not simple arising, since that admits of no profound treat-
ment.
12. (4) It is ungrammatical: [520] this word paticca (lit. 'having de-
pended'; freely 'due to', 'dependent'), [being a gerund of the verb pan +
eti, to go back to], establishes a meaning [in a formula of establishment
by verb] when it is construed as past with the same subject [as that of the
principal verb], as in the sentence 'Having depended on (paticca = 'due
to') the eye and visible objects, eye-consciousness arises (uppajjatiy
(S.ii,72). But if it is construed here with the word uppdda (arising),
[which is a noun], in a formula of establishment by noun, there is a
breach of grammar, because there is no shared subject [as there is in the
above-quoted sentence], and so it does not establish any meaning at all.
So the dependent origination is not simple arising because that is un-
grammatical.
13. Here it might be [argued]: 'We shall add the words "comes to be"
(hoti) thus: "Having depended, arising comes to be" (paticca, samuppddo
hoti)\ That will not do. Why not? Because there is no instance in which
it has been added, and because the fallacy of the arising of an arising
follows. For in such passages as 'Paticca samuppadarh vo bhikkhave
desessdmi. Katamo ca bhikkhave paticca samuppddo ... Ay am vuccati
bhikkhave paticca samuppddo (I shall teach you the dependent origina-
tion, bhikkhus. And what is the dependent origination? ... This is called
the dependent origination, bhikkhus)' (S.ii,l), the words 'comes to be'
(hoti) are not added in any single instance. And there is no [such expres-
sion as] 'arising comes to be': if there were, it would be tantamount to
saying that arising itself had an arising too.
14. And those are wrong who imagine that specific conditionality (idap-
paccayata) is the specific conditions' [abstract] essence—what is called
'abstract essence' being a [particular] mode in ignorance, etc., that acts
as cause in the manifestation of formations, etc.—and that the term
'dependent origination' is used for an alteration in formations when
there is that [particular mode in the way of occurrence of ignorance].
Why are they wrong? Because it is ignorance, etc., themselves that are
called causes. For in the following passage it is ignorance, etc., them-
selves, not their alteration, that are called the causes [of these states]:
'Therefore, Ananda, just this is the cause, this is the source, this is the
origin, this is the condition, for ageing-and-death, that is to say, birth ...
for formations, that is to say, (ignorance)' (D.ii,57-63—the last clause is
not in the D. text). Therefore it is the actual states themselves as condi-
tions that should be understood as 'dependent origination'. So what was
said above (§4) can be understood as rightly said.
15. If any notion arises in the guise of a literal interpretation of the term
'dependent origination' (paticca samuppada) to the effect that it is only
arising that is stated, it should be got rid of by apprehending the meaning
of this expression in the following way. For:
In double form this term relates to a totality of states
Produced from a conditionally;
Hence the conditions for that sum
Through metaphor's device have come
To bear their fruits' name figuratively
In the Blessed One's exposition.
16. This term 'dependent origination', when applied to the total of states
produced from the [total] conditionality, must be taken in two ways.
[521] For that [total] ought to be arrived at (paticco—adj.),
2
since when
it is arrived at (patiyamano), it leads to [supramundane] welfare and
bliss and so the wise [regard] it as worthy to be arrived at (paccetum);
and then, when it arises (uppajjamano), it does so 'together with' (saha)
and 'rightly' (samma), not singly or causelessly, thus it is a co-arising
(samuppado). Consequently: it is to be arrived at (paticco) and it is a co-
arising (samuppado), thus it is dependent origination (paticca samuppada).
Again: it arises as a togetherness (saha), thus it is a co-arising
(samuppada); but it does so having depended (paticca—ger.) in combi-
nation with conditions, not regardless of them. Consequently: it, having
depended (paticca), is a co-arising (samuppada), thus in this way also it
is dependent origination (paticca samuppada). And the total of causes is
a condition for that [total of states produced from the conditionality], so,
because it is a condition for that, this [total of causes] is called, 'depend-
ent origination', using for it the term ordinarily used for its fruit just as
in the world molasses, which is a condition for phlegm, is spoken of
thus, 'Molasses is phlegm', or just as in the Dispensation the arising of
Buddhas, which is a condition for bliss, is spoken of thus, 'The arising of
Buddhas is bliss' (Dh. 194).
17. Or alternatively:
The sum of causes too they call
'Facing its counterpart', so all
Is in that sense 'dependent', as they tell;
This sum of causes too, as stated,
Gives fruits that rise associated,
So 'co-arising' it is called as well.
18. This total of causes—indicated severally under the heading of each
cause, beginning with ignorance—for the manifestation of formations,
etc., is called 'dependent' (paticco—adj.), taking it as 'facing, gone to,
its counterpart' (patimukham ito) owing to the mutual interdependence
of the factors in the combination, in the sense both that they produce
common fruit and that none can be dispensed with. And it is called a 'co-
arising' (samuppado) since it causes the states that occur in unresolved
mutual interdependence to arise associatedly. Consequently: it is de-
pendent (paticco) and a co-arising (samuppado), thus in this way also it
is dependent origination (paticca samuppada).
19. Another method:
This total conditionally, acting interdependently,
Arouses states together equally;
So this too is a reason here wherefore the Greatest Sage,
the Seer,
Gave to this term its form thus succinctly.
20. Among the conditions described under the headings of ignorance,
etc., the respective conditions that make the [conditionally-arisen] states
beginning with formations arise are incapable of making them arise when
not mutually dependent and when deficient. Therefore this conditionality
by depending (paticca—ger.) makes states arise (uppadeti) equally and
together (samam saha ca), not piecemeal and successively—so it has
been termed here thus by the Sage who is skilled in phraseology that
conforms to its meaning: it has been accurately termed 'dependent origi-
nation' (paticca samuppada), is the meaning.
21. And while so termed:
The first component will deny the false view of eternity
And so on, and the second will prevent
The nihilistic type of view and others like it, while the two
Together show the true way that is meant.
22. The first: the word 'dependent' (paticca) indicates the combination
of the conditions, [522] since states in the process of occurring exist in
dependence on the combining of their conditions; and it shows that they
are not eternal, etc., thus denying the various doctrines of eternalism, no-
cause, fictitious-cause, and power-wielder.
3
What purpose indeed would
the combining of conditions serve, if things were eternal, or if they
occurred without cause, and so on?
23. The second: the word 'origination' (samuppada) indicates the aris-
ing of the states, since these occur when their conditions combine, and it
shows how to prevent annihilationism, etc., thus preventing the various
doctrines of annihilation [of a soul], nihilism, ['there is no use in giving',
etc.,] and moral-inefficacy-of-action, ['there is no other world', etc.]; for
when states [are seen to] arise again and again, each conditioned by its
predecessor, how can the doctrines of annihilationism, nihilism, and moral-
inefficacy-of-action be maintained?
24. The two together: since any given states are produced without inter-
rupting the [cause-fruit] continuity of any given combination of condi-
tions, the whole expression 'dependent origination' {paticca samuppada)
represents the middle way, which rejects the doctrines, 'He who acts is
he who reaps' and 'One acts while another reaps' (S.ii,20), and which is
the proper way described thus, 'Not insisting on local language and not
overriding normal usage' (M.iii,234).
4
This in the first place is the meaning of the mere words 'dependent
origination' (paticca samuppada).
Showing posts with label Paticcasamuppada. Show all posts
Showing posts with label Paticcasamuppada. Show all posts
Monday, July 11, 2011
Friday, May 27, 2011
Abhidhammattha Sangaha - The Law of Dependent Arising
Abhidhammattha Sangaha ( A Manual of Abhidhamma )
Translated by Narada Maha Thera
Published By the Buddhist Missionary Society
Chapter VIII
Paccaya—Sangaha—Vibhago
_______
§1.Yesam sankhatadhammanam ye dhamma
paccaya yatha
Tam vibhagam’ih’edani pavakkhami
yatharaham.
_______
§2.Paticcasamuppadanayo, Patthananayo c’ati
paccayasangaho duvidho veditabbo.
Tattha tabbhavabhavibhavakaramattopalakkhi-
to paticcasamuppadanayo.
Patthananayo pana ahaccapaccayatthitim’ arabbha
pavuccati. Ubhayam pana vomissetva papancenti acariya.
Tattha avijjapaccaya sankhara, sankhara-paccaya
vinnanam, vinnana-paccaya namarupam, namarupa-
paccaya salayatanam, salayatana-paccaya phasso, phassa-
paccaya vedana, vedana-paccaya tanha, tanha-paccaya
upadanam, upadana-paccaya bhavo, bhava-paccaya jati,
jati-paccaya jara — marana — soka — parideva-dukkha-
domanass’ upayasa sambhavanti. Evam’ etassa kevalassa
dukkhakkhandhassa samudayo hoti’ ti ayam’ ettha
paticcasamuppadanayo.
Tattha tayo addha; dvadasangani; visatakara;
tisandhi; catusankhepo; tini vattani; dve mulani ca
veditabbani.
Katham? avijja, sankhara atito addha; jati, jara,
maranam anagato addha; majjhe attha paccuppanno
addha’ ti tayo addha.
Avijja, sankhara, vinnanam, namarupam, salayatanam,
phasso, vedana, tanha, upadanam, bhavo, jati, jara-
maranan’ti dvadasangani. Sokadivacanam pan’ ettha
nissandaphalanidassanam.
Avijjasankharaggahanena pan’ettha tanhupadana-
bhava pi gahita bhavanti. Tatha tanh’ upadanabhavag-
gahanena ca avijjasankhara, jatijaramaranaggahanena ca
vinnanadiphalapancakam’eva gahitanti katva,
Atite hetavo panca idani phalapancakam
Idani hetavo panca ayatim phalapancakanti
Visatakara, tisandhi, catusankhepa ca bhavanti.
Avijja tanhupadana ca kilesavattam; kammabhava-
sankhato bhav’ekadeso; sankhara ca kammavattam;
upapattibhavasankhato bhav’ ekadeso; avasesa ca
vipakavattanti tini vattani.
Avijjatanhavasena dve mulani ca veditabbani.
1.Tesam’ eva ca mulanam nirodhena nirujjhati
Jaramaranamucchaya pilitanam’ abhinhaso
âsavanam samuppada avijja ca pavattati.
2.Vattam’abandham’ iccevam tebhumakam’
anadikam
Paticcasamuppado’ti patthapesi mahamuni.
Chapter 8
The Compendium of Relations
_______
Introductory
§1.I shall now explain here, in a fitting manner, how
causal states act as relations to the conditioned states (1).
§2.The compendium of relations is twofold:—
A.The Law of Dependent Arising (2), and
B.The Law of Causal Relations. (3)
Of these, the law of Dependent Arising is marked by the
simple happening of a state dependent on its antecedent
state (4).
The Law of Causal Relations is said with reference to
the existence of conditions that relate to one another.
Teachers explain them by mixing both methods.
_______
The Law of Dependent Arising
Therein:—
Dependent on Ignorance (5) arise Conditioning
Activities (6).
Dependent on Conditioning Activities arises
(Rebirth) Consciousness (7).
Dependent on (Rebirth) Consciousness arise Mind
and Matter (8).
Dependent on Mind and Matter arise the six (Sense)
Bases (9).
Dependent on the six (Sense) Bases arises
Contact (10).
Dependent on Contact arises Feeling (11).
Dependent on Feeling arises Craving (12).
Dependent on Craving arises Grasping (13).
Dependent on Grasping arises Action or Becoming (14).
Dependent on Action arises Birth (15).
Dependent on Birth arise Decay, Death, Sorrow,
Lamentation, Pain, Grief, and Despair.
Thus arises the whole mass of suffering.
Herein this is the Law of the Dependent Arising.
It should be understood that there are three periods,
twelve factors, twenty modes, three connections, four divi-
sions, three rounds, and two roots.
How?
Ignorance and Conditioning Activities belong to the
past; Birth, Decay, Death belong to the future; the inter-
mediate eight to the present. Thus there are three periods.
Ignorance, (moral and immoral) Activities, (Rebirth)
Consciousness, Mind and Matter, Six Sense Bases, Con-
tact, Feeling, Craving, Grasping, Action, Birth, Decay and
Death are the twelve factors. The terms Sorrow and so on
are shown as incidental consequence (of Birth).
Here, by taking ignorance and activities, craving,
grasping, and action are also taken. Likewise, by taking
craving, grasping, and action, ignorance and activities are
also taken. By taking birth, decay and death, the five
effects with consciousness and so on are taken also. Thus
there are:—
Five causes pertaining to the past, and five effects to
the present; five causes pertaining to the present, and five
effects to the future.
There are twenty modes, three connections and four
divisions.
The three Rounds—
1.Ignorance, craving, and grasping belong to the
Round of Passions;
2.One part of becoming (bhava) known as action
and (moral and immoral) activities belong to the Round of
Kamma.
3.One part of becoming known as renewed existence
(uppity bhava) and the rest belong to the Round of Effects.
Ignorance and craving should be understood as the two
roots. (16).
133
_______
Summary
By the destruction of these roots does the Round cease.
The ignorance, originating from defilements (17),
increases in the constantly oppressed who faint by decay
and death.
The Great Sage has thus expounded this entangled,
beginningless existence in the triple sphere as the ‘Law of
Dependent Arising.’
133. See diagrams XVI, p. 401 and XVII, p. 402.
Notes:—
Section1
1.Sankhatadhammanam—To the conditioned nama
and rupa described in the previous chapters.
_______
Section2
2.Paticcasamuppada134—Paticca—because of, on
account of; samuppada = arising, origination.
Although the literal meaning of the term is ‘arising
because of’ or dependent arising or origination, it is
applied to the whole causal formula which consists
of twelve interdependent causes and effects, techni-
cally called paccaya and paccayuppanna.
S. Z. Aung renders Paticcasamuppadanaya by
‘The Law of happening by way of cause’.
In this chapter the Law of Dependent Arising is
not mixed up with the Patthananaya as in the
Visuddhimagga.
3.Patthananaya—According to the Ceylon Commen-
tary here the prefix ‘pa’ means, ‘various’ (nanappa-
kara). Ledi Sayadaw says ‘principal’ (padhana).
òhana (lit.station) signifies ‘cause’ (paccaya) which is
paraphrased by ‘upakarakadhamma’ — aiding or sup-
portive conditions. These various or principal causes
134.For details see “The Buddha and His Teachings” pp. 418–431.
are decribed in detail in the Patthanapakarana, the
seventh book of the Abhidhamma-Pitaka. The system
expounded in this treatise is called Patthananaya.
The difference between the two nayas should be
understood as follows:
i.Because of A arises B. Because of B arises C. When
there is no A there is no B. When there is do B there
is no C. In other words ‘this being so, that is; this not
being so, that is not’ (imasmim sati, idam hoti; imas-
mim asati, idam na hoti). This is the Paticcasamup-
padanaya.
ii.When we say that A is related to B in thc way of co-
existence’, ‘interdependence’ we get an illustration of
Patthananaya.
See Journal of the Pali Text Society, 1915–1916,
pp.21–53.
4.Tabbhavabhavibhavakaramatta; bhavakaramatta
= the simple happening of a state; tabbhavabhavi =
dependent on its antecedent state.
5.Avijja, lit., not-knowingness, i.e., of the four Noble
Truths. It is also explained as ‘that which causes beings
to run in the endless Samsara’ (antavirahite samsare
satte javapeti). ‘Whereby the fruit is produced’ is
termed ‘paccaya’, which is the cause. When ignorance
is destroyed and turned into knowingness, all causality
is shattered as in the case of Buddhas and Arahants.
6.Sankhara—This is a multisignificant term which
should be understood according to the context. Here
the term signifies immoral (akusala), moral (kusala),
and unshakable (anenja) volitions (cetana) which con-
stitute Kamma that produces rebirth. The first embraces
all volitions in the 12 types of immoral consciousness;
the second, all volitions in the 8 types of Beautiful (kus-
ala) consciousness and the 5 types of kusala Rupajhana
consciousness; the third, all volitions in the 4 types of
kusala Arupajhanas. There is no proper English equiva-
lent which gives the exact connotation of this Pali term.
Sankhara, as one of the five aggregates, implies the
50mental states excluding feeling and perception.
The volitions of the four supramundane Path con-
sciousness (lokuttaramaggacitta) are not regarded as
sankhara because they tend to eradicate ignorance.
Wisdom (panna) is predominant in supramundane
types of consciousness while volition (cetana) is pre-
dominant in the mundane types of consciousness.
Ignorance is predominant in immoral activities, while
it is latent in moral activities. Hence both moral and
immoral actions are regarded as caused by ignorance.
7.Vinnana—strictly denotes the 19 types of rebirth-
consciousness (patisandhi vinnana) described in
chapter V. All the 32 types of resultant consciousness
(vipakacitta), experienced during lifetime, are also
implied by the term.
The foetus in the mother’s womb is formed by the
combination of this relinking consciousness with the
sperm and ovum cells of the parents. In this conscious-
ness are latent all the past impressions, characteristics
and tendencies of that particular individual life-flux.
This relinking-consciousness is regarded as “radi-
ant” (pabhassara) as it is either devoid of immoral
roots of lust, hatred and delusion (as in the case of
‘rootless resultants—ahetukavipaka), or accompanied
by moral roots (as in the case of ‘resultants with roots’).
8.Namarupa—This compound should be understood as
nama alone, rupa alone, and namarupa together. In
the case of arupa planes there arises only mind; in the
case of mindless (asanna) planes, only matter; in the
case of kama and rupa planes both mind and matter.
By nama are here meant the three aggregates—
feeling (vedana), perception (sanna) and sankhara—
that arise simultaneous with rebirth-consciousness.
By rupa are meant the three decads
135 kaya, bhava,
135.The body decad (kayadasaka) is composed of the four elements—namely, i.
the element of extension (pathavi) ii. the the element of cohesion (apo), iii.
the element of heat (tejo), iv. the element of motion (vayo); its four derivatives
(upadarupa)—namely, v. colour (vanna) vi. odour (gandha), vii. taste (rasa),
viii. nutritive essence (oja), ix. vitality (jivitindriya), and x. body (kaya).
Sex-decad (bhavadasaka) and base-decad (vatthudasaka) also consist of
the first nine and sex and seat of consciousness respectively.
From this it is evident that sex is determined by past Kamma at the very
conception of the being.
Here kaya means the sensitive part of the body. Sex is not developed at
the moment of conception but the potentiality is latent. Neither the heart nor
the brain, the supposed seat of consciousness, is developed but the potentiality
of the seat is latent.
vatthu—that also arise simultaneous with rebirth-
consciousness, conditioned by past kamma. The sec-
ond and third factors pertain to the past and present.
The third and fourth factors, on the contrary, are con-
temporaneous.
9.Salayatana—During the embryonic period the six
sense-bases gradually evolve from the psycho-physical
phenomena in which are latent infinite potentialities.
The insignificant, infinitesimally small speck now
develops into a complex six senses-machine which
now operates almost mechanically without any agent
like a soul to act as the operator. The six sense bases
are eye, ear, nose, tongue, body, and mind. The first
five refer to the sensitive organs that evolve by
degrees. Mind-base has already been explained.
10. Phassa—See Chapters 1 and 2.
11.Vedana—Ibid.
12.Tanha (Craving) is threefold, namely—craving for
sensual pleasures (kamatanha), craving for sensual
pleasures associated with the view of eternalism
(bhavatanha) i. e., enjoying pleasures thinking that
they are imperishable, and craving for sensual pleas-
ures associated with the view of nihilism (vibha-
vatanha) i. e., enjoying pleasures thinking that every-
thing perishes after death. The last is the materialistic
point of view.
Bhavatanha and Vibhavatanha are also inter-
preted as attachment to Rupa and Arupa Planes
respectively. Usually these two terms are rendered by
craving for existence and non-existence.
There are six kinds of craving corresponding to
the six sense-objects such as form, sound, and so on.
They become 12 when they are treated as internal
and external. They are reckoned as 36 when past,
present and future are taken into consideration.
When multiplied by the foregoing three kinds of
craving they amount to 108.
13.Upadana, derived from upa + a +
√ da, to give,
is intensive craving or firm grasping. Tanha is like
groping in the dark to steal an object. Upadana cor-
responds to the actual stealing. Grasping results with
attachment and error. It gives rise to the false notions
of ‘I’ and “mine”.
14.Bhava, lit., becoming, is explained as both moral and
immoral action which constitute Kamma (kamma-
bhava)—active process of becoming—and the differ-
ent planes of existence (upapattibhava)—passive
process of becoming. The only difference between
Sankhara and Kammabhava is that the former per-
tains to the past and the latter to the present. It is only
the (kamma) bhava that conditions the future birth.
15.Jati, strictly speaking, is the arising of the aggregates
(khandhanam patubhavo).
16. Ignorance is shown as the past cause that conditions
the present, and Craving as the present cause that
conditions the future.
17.âsavas or Defilements, latent in all worldlings, are
cited as the cause of ignorance.
Translated by Narada Maha Thera
Published By the Buddhist Missionary Society
Chapter VIII
Paccaya—Sangaha—Vibhago
_______
§1.Yesam sankhatadhammanam ye dhamma
paccaya yatha
Tam vibhagam’ih’edani pavakkhami
yatharaham.
_______
§2.Paticcasamuppadanayo, Patthananayo c’ati
paccayasangaho duvidho veditabbo.
Tattha tabbhavabhavibhavakaramattopalakkhi-
to paticcasamuppadanayo.
Patthananayo pana ahaccapaccayatthitim’ arabbha
pavuccati. Ubhayam pana vomissetva papancenti acariya.
Tattha avijjapaccaya sankhara, sankhara-paccaya
vinnanam, vinnana-paccaya namarupam, namarupa-
paccaya salayatanam, salayatana-paccaya phasso, phassa-
paccaya vedana, vedana-paccaya tanha, tanha-paccaya
upadanam, upadana-paccaya bhavo, bhava-paccaya jati,
jati-paccaya jara — marana — soka — parideva-dukkha-
domanass’ upayasa sambhavanti. Evam’ etassa kevalassa
dukkhakkhandhassa samudayo hoti’ ti ayam’ ettha
paticcasamuppadanayo.
Tattha tayo addha; dvadasangani; visatakara;
tisandhi; catusankhepo; tini vattani; dve mulani ca
veditabbani.
Katham? avijja, sankhara atito addha; jati, jara,
maranam anagato addha; majjhe attha paccuppanno
addha’ ti tayo addha.
Avijja, sankhara, vinnanam, namarupam, salayatanam,
phasso, vedana, tanha, upadanam, bhavo, jati, jara-
maranan’ti dvadasangani. Sokadivacanam pan’ ettha
nissandaphalanidassanam.
Avijjasankharaggahanena pan’ettha tanhupadana-
bhava pi gahita bhavanti. Tatha tanh’ upadanabhavag-
gahanena ca avijjasankhara, jatijaramaranaggahanena ca
vinnanadiphalapancakam’eva gahitanti katva,
Atite hetavo panca idani phalapancakam
Idani hetavo panca ayatim phalapancakanti
Visatakara, tisandhi, catusankhepa ca bhavanti.
Avijja tanhupadana ca kilesavattam; kammabhava-
sankhato bhav’ekadeso; sankhara ca kammavattam;
upapattibhavasankhato bhav’ ekadeso; avasesa ca
vipakavattanti tini vattani.
Avijjatanhavasena dve mulani ca veditabbani.
1.Tesam’ eva ca mulanam nirodhena nirujjhati
Jaramaranamucchaya pilitanam’ abhinhaso
âsavanam samuppada avijja ca pavattati.
2.Vattam’abandham’ iccevam tebhumakam’
anadikam
Paticcasamuppado’ti patthapesi mahamuni.
Chapter 8
The Compendium of Relations
_______
Introductory
§1.I shall now explain here, in a fitting manner, how
causal states act as relations to the conditioned states (1).
§2.The compendium of relations is twofold:—
A.The Law of Dependent Arising (2), and
B.The Law of Causal Relations. (3)
Of these, the law of Dependent Arising is marked by the
simple happening of a state dependent on its antecedent
state (4).
The Law of Causal Relations is said with reference to
the existence of conditions that relate to one another.
Teachers explain them by mixing both methods.
_______
The Law of Dependent Arising
Therein:—
Dependent on Ignorance (5) arise Conditioning
Activities (6).
Dependent on Conditioning Activities arises
(Rebirth) Consciousness (7).
Dependent on (Rebirth) Consciousness arise Mind
and Matter (8).
Dependent on Mind and Matter arise the six (Sense)
Bases (9).
Dependent on the six (Sense) Bases arises
Contact (10).
Dependent on Contact arises Feeling (11).
Dependent on Feeling arises Craving (12).
Dependent on Craving arises Grasping (13).
Dependent on Grasping arises Action or Becoming (14).
Dependent on Action arises Birth (15).
Dependent on Birth arise Decay, Death, Sorrow,
Lamentation, Pain, Grief, and Despair.
Thus arises the whole mass of suffering.
Herein this is the Law of the Dependent Arising.
It should be understood that there are three periods,
twelve factors, twenty modes, three connections, four divi-
sions, three rounds, and two roots.
How?
Ignorance and Conditioning Activities belong to the
past; Birth, Decay, Death belong to the future; the inter-
mediate eight to the present. Thus there are three periods.
Ignorance, (moral and immoral) Activities, (Rebirth)
Consciousness, Mind and Matter, Six Sense Bases, Con-
tact, Feeling, Craving, Grasping, Action, Birth, Decay and
Death are the twelve factors. The terms Sorrow and so on
are shown as incidental consequence (of Birth).
Here, by taking ignorance and activities, craving,
grasping, and action are also taken. Likewise, by taking
craving, grasping, and action, ignorance and activities are
also taken. By taking birth, decay and death, the five
effects with consciousness and so on are taken also. Thus
there are:—
Five causes pertaining to the past, and five effects to
the present; five causes pertaining to the present, and five
effects to the future.
There are twenty modes, three connections and four
divisions.
The three Rounds—
1.Ignorance, craving, and grasping belong to the
Round of Passions;
2.One part of becoming (bhava) known as action
and (moral and immoral) activities belong to the Round of
Kamma.
3.One part of becoming known as renewed existence
(uppity bhava) and the rest belong to the Round of Effects.
Ignorance and craving should be understood as the two
roots. (16).
133
_______
Summary
By the destruction of these roots does the Round cease.
The ignorance, originating from defilements (17),
increases in the constantly oppressed who faint by decay
and death.
The Great Sage has thus expounded this entangled,
beginningless existence in the triple sphere as the ‘Law of
Dependent Arising.’
133. See diagrams XVI, p. 401 and XVII, p. 402.
Notes:—
Section1
1.Sankhatadhammanam—To the conditioned nama
and rupa described in the previous chapters.
_______
Section2
2.Paticcasamuppada134—Paticca—because of, on
account of; samuppada = arising, origination.
Although the literal meaning of the term is ‘arising
because of’ or dependent arising or origination, it is
applied to the whole causal formula which consists
of twelve interdependent causes and effects, techni-
cally called paccaya and paccayuppanna.
S. Z. Aung renders Paticcasamuppadanaya by
‘The Law of happening by way of cause’.
In this chapter the Law of Dependent Arising is
not mixed up with the Patthananaya as in the
Visuddhimagga.
3.Patthananaya—According to the Ceylon Commen-
tary here the prefix ‘pa’ means, ‘various’ (nanappa-
kara). Ledi Sayadaw says ‘principal’ (padhana).
òhana (lit.station) signifies ‘cause’ (paccaya) which is
paraphrased by ‘upakarakadhamma’ — aiding or sup-
portive conditions. These various or principal causes
134.For details see “The Buddha and His Teachings” pp. 418–431.
are decribed in detail in the Patthanapakarana, the
seventh book of the Abhidhamma-Pitaka. The system
expounded in this treatise is called Patthananaya.
The difference between the two nayas should be
understood as follows:
i.Because of A arises B. Because of B arises C. When
there is no A there is no B. When there is do B there
is no C. In other words ‘this being so, that is; this not
being so, that is not’ (imasmim sati, idam hoti; imas-
mim asati, idam na hoti). This is the Paticcasamup-
padanaya.
ii.When we say that A is related to B in thc way of co-
existence’, ‘interdependence’ we get an illustration of
Patthananaya.
See Journal of the Pali Text Society, 1915–1916,
pp.21–53.
4.Tabbhavabhavibhavakaramatta; bhavakaramatta
= the simple happening of a state; tabbhavabhavi =
dependent on its antecedent state.
5.Avijja, lit., not-knowingness, i.e., of the four Noble
Truths. It is also explained as ‘that which causes beings
to run in the endless Samsara’ (antavirahite samsare
satte javapeti). ‘Whereby the fruit is produced’ is
termed ‘paccaya’, which is the cause. When ignorance
is destroyed and turned into knowingness, all causality
is shattered as in the case of Buddhas and Arahants.
6.Sankhara—This is a multisignificant term which
should be understood according to the context. Here
the term signifies immoral (akusala), moral (kusala),
and unshakable (anenja) volitions (cetana) which con-
stitute Kamma that produces rebirth. The first embraces
all volitions in the 12 types of immoral consciousness;
the second, all volitions in the 8 types of Beautiful (kus-
ala) consciousness and the 5 types of kusala Rupajhana
consciousness; the third, all volitions in the 4 types of
kusala Arupajhanas. There is no proper English equiva-
lent which gives the exact connotation of this Pali term.
Sankhara, as one of the five aggregates, implies the
50mental states excluding feeling and perception.
The volitions of the four supramundane Path con-
sciousness (lokuttaramaggacitta) are not regarded as
sankhara because they tend to eradicate ignorance.
Wisdom (panna) is predominant in supramundane
types of consciousness while volition (cetana) is pre-
dominant in the mundane types of consciousness.
Ignorance is predominant in immoral activities, while
it is latent in moral activities. Hence both moral and
immoral actions are regarded as caused by ignorance.
7.Vinnana—strictly denotes the 19 types of rebirth-
consciousness (patisandhi vinnana) described in
chapter V. All the 32 types of resultant consciousness
(vipakacitta), experienced during lifetime, are also
implied by the term.
The foetus in the mother’s womb is formed by the
combination of this relinking consciousness with the
sperm and ovum cells of the parents. In this conscious-
ness are latent all the past impressions, characteristics
and tendencies of that particular individual life-flux.
This relinking-consciousness is regarded as “radi-
ant” (pabhassara) as it is either devoid of immoral
roots of lust, hatred and delusion (as in the case of
‘rootless resultants—ahetukavipaka), or accompanied
by moral roots (as in the case of ‘resultants with roots’).
8.Namarupa—This compound should be understood as
nama alone, rupa alone, and namarupa together. In
the case of arupa planes there arises only mind; in the
case of mindless (asanna) planes, only matter; in the
case of kama and rupa planes both mind and matter.
By nama are here meant the three aggregates—
feeling (vedana), perception (sanna) and sankhara—
that arise simultaneous with rebirth-consciousness.
By rupa are meant the three decads
135 kaya, bhava,
135.The body decad (kayadasaka) is composed of the four elements—namely, i.
the element of extension (pathavi) ii. the the element of cohesion (apo), iii.
the element of heat (tejo), iv. the element of motion (vayo); its four derivatives
(upadarupa)—namely, v. colour (vanna) vi. odour (gandha), vii. taste (rasa),
viii. nutritive essence (oja), ix. vitality (jivitindriya), and x. body (kaya).
Sex-decad (bhavadasaka) and base-decad (vatthudasaka) also consist of
the first nine and sex and seat of consciousness respectively.
From this it is evident that sex is determined by past Kamma at the very
conception of the being.
Here kaya means the sensitive part of the body. Sex is not developed at
the moment of conception but the potentiality is latent. Neither the heart nor
the brain, the supposed seat of consciousness, is developed but the potentiality
of the seat is latent.
vatthu—that also arise simultaneous with rebirth-
consciousness, conditioned by past kamma. The sec-
ond and third factors pertain to the past and present.
The third and fourth factors, on the contrary, are con-
temporaneous.
9.Salayatana—During the embryonic period the six
sense-bases gradually evolve from the psycho-physical
phenomena in which are latent infinite potentialities.
The insignificant, infinitesimally small speck now
develops into a complex six senses-machine which
now operates almost mechanically without any agent
like a soul to act as the operator. The six sense bases
are eye, ear, nose, tongue, body, and mind. The first
five refer to the sensitive organs that evolve by
degrees. Mind-base has already been explained.
10. Phassa—See Chapters 1 and 2.
11.Vedana—Ibid.
12.Tanha (Craving) is threefold, namely—craving for
sensual pleasures (kamatanha), craving for sensual
pleasures associated with the view of eternalism
(bhavatanha) i. e., enjoying pleasures thinking that
they are imperishable, and craving for sensual pleas-
ures associated with the view of nihilism (vibha-
vatanha) i. e., enjoying pleasures thinking that every-
thing perishes after death. The last is the materialistic
point of view.
Bhavatanha and Vibhavatanha are also inter-
preted as attachment to Rupa and Arupa Planes
respectively. Usually these two terms are rendered by
craving for existence and non-existence.
There are six kinds of craving corresponding to
the six sense-objects such as form, sound, and so on.
They become 12 when they are treated as internal
and external. They are reckoned as 36 when past,
present and future are taken into consideration.
When multiplied by the foregoing three kinds of
craving they amount to 108.
13.Upadana, derived from upa + a +
√ da, to give,
is intensive craving or firm grasping. Tanha is like
groping in the dark to steal an object. Upadana cor-
responds to the actual stealing. Grasping results with
attachment and error. It gives rise to the false notions
of ‘I’ and “mine”.
14.Bhava, lit., becoming, is explained as both moral and
immoral action which constitute Kamma (kamma-
bhava)—active process of becoming—and the differ-
ent planes of existence (upapattibhava)—passive
process of becoming. The only difference between
Sankhara and Kammabhava is that the former per-
tains to the past and the latter to the present. It is only
the (kamma) bhava that conditions the future birth.
15.Jati, strictly speaking, is the arising of the aggregates
(khandhanam patubhavo).
16. Ignorance is shown as the past cause that conditions
the present, and Craving as the present cause that
conditions the future.
17.âsavas or Defilements, latent in all worldlings, are
cited as the cause of ignorance.
Friday, February 25, 2011
Paticcasamuppada / Dependent Origination
Paticcasamuppada (Pali) / Pratityasamutpada (Sanskrit) / Dependent Origination
The Meaning of the Twelve Factors, as Defined by The Buddha
It is important for us to understand exactly what The Buddha meant by these twelve terms. Fortunately, when The Buddha taught the Dhamma He also explained in great detail what He meant by what He said. Admittedly, some terms would be used in slightly different contexts in different suttas. The Nidanasamyutta (SN 12), however, is a collection of suttas that are completely concerned with Paticca-samuppada. The second sutta in this collection is called the Vibhanga Sutta. Vibhanga means the explanation of the terms used. As far as Dependent Origination is concerned, in this sutta The Buddha gives the clearest explanation of what each of these terms mean. Using Bhikkhu Bodhi's translation of the Vibhanga Sutta, the meaning of these twelve terms will now be explained. Also, with the aid of some other suttas, the meaning of two of the most controversial terms will be clarified.
First of all, The Buddha said: "What, bhikkhus, is aging-and-death (jara-marana)? The aging of the various beings in the various orders of beings, their growing old, brokenness of teeth, greyness of hair, wrinkling of skin, decline of vitality, degeneration of the faculties: this is called aging. The passing away of the various beings from the various orders of beings, their perishing, their break up, disappearance, mortality, death, completion of time, the break up of the aggregates, the laying down of the carcass: this is called death. Thus this aging and this death are together called aging-and-death." It is quite clear here that The Buddha was talking about death in the usual meaning of the term, not a death in a moment (which is a term that some people mistakenly use). It means the death that you call an undertaker to settle.
And what, bhikkhus, is birth (jati)? The birth of the various beings into the various orders of beings, their being born, descent (into the womb), production (abhinibbatti= rebirth), the manifestation of the aggregates, the obtaining of the sense bases. This is called birth." The meaning of the term `various orders of beings', is fully brought out by a passage in another sutta specifically dealing with Dependent Origination, the Mahanidana Sutta (DN 15): "With birth as condition there is aging and death. How that is so, Ananda, should be understood in this way. If there were absolutely and utterly no birth of any kind anywhere - that is, of gods into the state of gods, of celestials into the state of celestials, of spirits, demons, human beings, quadrupeds, winged creatures, reptiles, each into their own state - if there were no birth of beings, of any sort into any state, then, in the complete absence of birth, with the cessation of birth, would aging and death be discerned?" "Certainly not, venerable sir." Again, it is quite clear here that birth means what we would normally consider it to be: the arising in the human realm of a being in the womb.
And what, bhikkhus, is existence (bhava)? There are these three kinds of becoming: sense-sphere existence ( kama bhava ), form-sphere existence ( rupa bhava ), formless-sphere existence ( arupa bhava ). This is called existence." Because this term, bhava, is often misunderstood I will explain its meaning in further detail. The above classification of existence into three realms is sometimes called the tiloka, the three worlds. The kamaloka are the worlds dominated by the five senses. They are the human realm, the animal realm, the realm of ghosts, the hell realms and the deva realms up to, but not including the brahmaloka. The rupaloka are the silent worlds wherein one exists in the jhana attainments. They begin with the brahmaloka and include several other realms based on higher jhanas. The arupaloka are the worlds of pure mind, wherein one exists in one of the four immaterial attainments. The rupaloka and arupaloka are the jhana experience attained at the moment of death that continues for vast periods of time, transcending cataclysms of universes and counted in, sometimes, thousands of aeons.
To understand the full meaning of bhava one has to go to the Anguttara Nikaya (3, 76), where Venerable Ananda asks The Buddha, "What is bhava?" The Buddha responds by questioning Ananda: "If there was no kamma ripening in the kamaloka, would there be existence in the realm dominated by the five senses?" He then asks the same about the other two realms: "If there was no kamma ripening in the rupaloka, would there be existence in the rupaloka? If there was no kamma ripening in the arupaloka, would there be existence in the arupaloka?" Accordingly, Ananda replies "certainly not" to each question. The Buddha then further explains: "So, Ananda, you can regard kamma (the actions of body, speech and mind) as the field, you can regard consciousness as the seed, and you can regard craving as the moisture. Thus, for beings who are blinded by ignorance and fettered by craving, there is the establishment of the consciousness in this lower realm, in the hinadhatu (ie. the realms dominated by the five senses), (and so forth for the two higher realms of existence). Thus there is in the future more existence (punabbhava), rebirth (abhinibbatti)". Here The Buddha was giving the simile of plants growing, with kamma as the field, and consciousness as the seed, which is fed by the moisture of craving to explain how bhava is a cause for rebirth (jati).
And what, bhikkhus, is clinging (upadana)/(sometimes translated as `fuel')? There are these four kinds of clinging: clinging to sensual pleasures, clinging to (wrong) views, clinging to rules and vows, clinging to a doctrine of self. This is called clinging.
And what, bhikkhus, is craving (tanha)? There are these six classes of craving: craving for forms (sights), craving for sounds, craving for odours, craving for tastes, craving for tactile objects, craving for mental phenomena. This is called craving.
And what, bhikkhus, is feeling (vedana)? There are these six classes of feeling: feeling born of eye-contact, feeling born of ear-contact, feeling born of nose-contact, feeling born of tongue-contact, feeling born of body-contact, feeling born of mind-contact. This is called feeling.
And what, bhikkhus, is contact (phassa)? There are these six classes of contact: eye-contact, ear-contact, nose-contact, tongue-contact, body-contact, mind-contact. This is called contact.
And what, bhikkhus, are the six sense bases (salayatana)? The eye base, the ear base, the nose base, the tongue base, the body base, the mind base. These are called the six sense bases.
And what, bhikkhus, is mind and form (nama-rupa)? Feeling, perception, volition (cetana), contact (phassa), and attention (manasikara): this is called mind. The four great elements and the form derived from the four great elements: this is called form. Thus this mind and this form are together called mind-and-form.
And what, bhikkhus, is consciousness (vinnana)? There are these six classes of consciousness: eye-consciousness, ear-consciousness, nose-consciousness, tongue-consciousness, body-consciousness, and mind-consciousness. This is called consciousness.
And what, bhikkhus, are the mental formations (sankhara)? There are these three kinds of mental formations: the bodily mental formation, the verbal mental formation, the mind mental formation. These are called the mental formations." The meaning of sankhara is sometimes debated because this is a word that does have many meanings in different places. If one wishes to see the word sankhara used as a cause for rebirth, one can go to the Sankharupapatti Sutta (MN 120). Sankharupapatti means `rebirth according to sankhara'. Here, The Buddha talks about how certain beings arise in different realms according to their planned actions of body, speech or mind. These are actions of body, speech and mind, which are accompanied by will (cetana); and it is this kamma which gives rise to future rebirth. This is called sankhara. In another sutta (SN 12, 51) The Buddha talks about how, if a person who has ignorance (avijjagato, who has gone to ignorance) plans a meritorious sankhara (punnam sankharam abhisankaroti), his consciousness goes to a meritorious place. If he plans a demeritorious sankhara (apunnam sankharam abhisankaroti), his consciousness goes to an apunna place, a demeritorious place. If he plans an anenja sankhara (anenja being something in-between), then his consciousness goes to that place accordingly. Again, this shows that there are three types of sankhara - meritorious, demeritorious and in-between - and that sankhara is the working of kamma. In much the same way that kamma can be made by body, speech and mind, so too there are three types of sankhara - body, speech and mind sankhara.
And what, bhikkhus, is ignorance (avijja / avidya)? Not knowing suffering, not knowing the origin of suffering, not knowing the cessation of suffering, not knowing the way leading to the cessation of suffering. This is called ignorance."
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