Visuddhimagga - The Soil of Understanding—Conclusion: Dependent Origination - The 24 conditions

THE PATH
OF PURIFICATION
(VISUDDHIMAGGA)
BY
BHADANTACARIYA BUDDHAGHOSA
Translated from the Pali
by
BHIKKHU NANAMOLI
FIFTH EDITION
BUDDHIST PUBLICATION SOCIETY
Kandy Sri Lanka


65. Here it might be said: 'Let us then firstly agree that ignorance is a
condition for formations. But it must now be stated for which forma-
tions, and in which way it is a condition'.
Here is the reply: 'Twenty-four conditions have been stated by the
Blessed One as follows'.
[The 24 Conditions]
66. '(1) Root-cause condition, (2) object condition, (3) predominance
condition, (4) proximity condition, (5) contiguity condition, (6) conas-
cence condition, (7) mutuality condition, (8) support condition, (9) deci-
sive-support condition, (10) prenascence condition, (11) postnascence
condition, (12) repetition condition, (13) kamma condition, (14) kamma-
result condition, (15) nutriment condition, (16) faculty condition, (17)
jhana condition, (18) path condition, (19) association condition, (20) dis-
sociation condition, (21) presence condition, (22) absence condition, (23)
disappearance condition, (24) non-disappearance condition' (Ptn.1,1).
67. (1) Herein, it is a root-cause and a condition, thus it is root-cause
condition. It is by its being a root-cause that it is a condition; what is
meant is that it is a condition owing to its status as root-cause. The same
method applies in the case of object condition and the rest.
Herein, 'cause' (hetu) is a term for a part of a syllogism, for a
reason, and for a root. For with the words 'proposition' (patinna), 'cause'
(hetu = middle term), etc., in the world it is a member of a syllogism that
is called a cause. But in the Dispensation, in such passages as 'Those


states that are produced from a cause' (Vin.i,40), it is a reason (karana);
and in such passages as 'Three profitable [root-]causes, three unprofit-
able [root-]causes' (Dhs. §1053), it is a root (mula) that is called a cause.
The last is intended here.
68. As to 'condition* (paccaya), the word-meaning here is this: It [the
fruit] comes from that, depending thereon (paticca etasma eti), thus that
is a condition (paccaya, see note 2); the meaning is, [a state] occurs by
not dispensing with that. What is meant is: when a state is indispensable
to another state's presence or arising, the former is a condition for the
latter. But as to characteristic, a condition has the characteristic of assist-
ing; for any given state [533] that assists the presence or arising of a
given state is called the latter's condition. The words condition, cause,
reason, source, originator, producer, etc., are one in meaning though
different in the letter. So, since it is a cause in the sense of a root, and a
condition in the sense of assistance, briefly a state that is assistantial in
the sense of a root is a [root-]cause condition.
69. The intention of [some] teachers is that it establishes the profitable,
etc., state in what is profitable, etc., as paddy seeds, etc., do for paddy,
etc., and as the colour of gems, etc., do for the lustre of gems, and so
on.
10
But if that is so, then [it follows that] the state of root-cause condi-
tion does not apply to the kinds of materiality originated by it, for it does
not establish any profitableness, etc., in them. Nevertheless, it is a condi-
tion for them, for this is said: 'Root-causes are a condition, as root-cause
condition, for the states associated with a root-cause and for the kinds of
materiality originated thereby' (Ptn.1,1). Again, the indeterminateness of
root-causeless consciousness is established without it. And the profita-
bleness, etc., of those with root-cause is bound up with wise attention,
etc., not with the associated root-causes. And if the profitableness, etc.,
resided in the associated root-causes as an individual essence, then either
the non-greed bound up with the root-cause in the associated states would
be only profitable or it would be only indeterminate; but since it can be
both, profitableness, etc., in the root-causes must still be sought for, just
as in the associated states [such as wise attention, and so on],
70. But when the root-causes' sense of root is taken as establishing
stableness, rather than as establishing profitableness, etc., there is no
contradiction. For states that have obtained a root-cause condition are
firm, like trees, and stable; but those without root-cause are, like moss
[with roots no bigger than] sesamum seeds, etc., unstable. So an assis-
tantial state may be understood as a root-cause condition, since it estab-
lishes stableness through being of assistance in the sense of a root.
71. (2) As to the others that follow, a state that assists by being an
object is an object condition. Now there are no states that are not object


conditions; for the passage beginning 'The visible-data base [is a condi-
tion, as object condition,] for the eye-consciousness element' concludes
thus: 'When any states, as states of consciousness and consciousness-
concomitants, arise contingent upon any states, these [latter] states are
conditions, as object condition, for those [former] states' (Ptn.1,1).
11
For
just as a weak man both gets up and stands by hanging on to (alambitva)
a stick or rope, so states of consciousness and consciousness-concomi-
tants always arise and are present contingent upon visible data, etc., as
their object (arammana = alambana). Therefore all states that are ob-
jects of consciousness and consciousness-concomitants should be under-
stood as object condition. [534]
72. (3) A state that assists in the sense of being foremost is a predomi-
nance condition. It is of two kinds as conascent and as object. Herein,
because of the passage beginning 'Predominance of zeal is a condition,
as predominance condition, for states associated with zeal and for the
kinds of materiality originated thereby' (Ptn.1,2), it is the four states
called zeal, [purity of] consciousness, energy, and inquiry, that should be
understood as predominance condition; but not simultaneously, for when
consciousness occurs with emphasis on zeal and putting zeal foremost,
then it is zeal and not the others that is predominant. So with the rest.
But the state, by giving importance to which, immaterial states occur, is
their object-predominance. Hence it is said: 'When any states, as states
of consciousness and consciousness-concomitants, arise by giving im-
portance to any states, these [latter] states are a condition, as predomi-
nance condition, for those [former] states' (Ptn.1,2).
73. (4), (5) A state that assists by being proximate is a proximity condi-
tion. A state that assists by being contiguous is a contiguity condition.
The explanation of this pair of conditions is very diffuse, but substan-
tially it is this:
12
the regular order of consciousness begins thus, mind
element is proximate (next) after eye-consciousness, mind-consciousness
element is proximate (next) after mind element, and this is established
only by each preceding consciousness, not otherwise; consequently, a
state that is capable of arousing an appropriate kind of consciousness
proximate (next) to itself is a proximity condition. Hence it is said:
'Proximity condition: eye-consciousness and the states associated there-
with are a condition, as proximity condition, for mind element and for
the states associated therewith' (Ptn.1,2).
74. (5) Proximity condition is the same as contiguity condition. The
difference here is only in the letter, there is none in the meaning; just
as in the case of the words 'growth' and 'continuity' (Ch. XIV, §66),
etc., and as in the case of the 'terminology dyad', 'language dyad'
(Dhs. §1306), and so on.


75. The opinion of [certain] teachers
13
is that proximity condition refers
to proximity of aim (fruit) and contiguity condition refers to proximity
of time. But that is contradicted by such statements as 'The profitable
[consciousness] belonging to the base consisting of neither perception
nor non-perception in one who emerges from cessation is a condition, as
contiguity condition, for fruition attainment [consciousness]' (Ptn.1,160).
76. Now they say in this context that 'the ability of states to produce
[their fruit] is not diminished, but the influence of meditative develop-
ment prevents states from arising in proximity'. But that only establishes
that there is no proximity of time; and we also say the same, namely, that
there is no proximity of time there owing to the influence of develop-
ment. [535] But since there is no proximity of time, the state of con-
tiguity condition is therefore impossible [according to them] since their
belief is that the contiguity condition depends on proximity of time
(cf. MA.ii,363). Instead of adopting any such misinterpretation, the
difference should be treated as residing in the letter only, not in the
meaning. How? There is no interval (antara) between them, thus they
are proximate (anantara); they are quite without interval because [even
the distinction of] co-presence is lacking, thus they are contiguous
(samanantara).
14
77. (6) A state that, while arising, assists [another state] by making it
arise together with itself is a conascence condition, as a lamp is for illu-
mination. With the immaterial aggregates, etc., it is sixfold, according as
it is said: '(i) The four immaterial aggregates are a condition, as conas-
cence condition, for each other; (ii) the four great primaries are ... for
each other; (iii) at the moment of descent into the womb mentality and
materiality are ... for each other; (iv) states of consciousness and its con-
comitants are ... for the kinds of materiality originated by consciousness;
(v) the great primaries are ... for derived materiality; (vi) material states
are sometimes [as at rebirth-linking] a condition, as conascence condi-
tion, and sometimes [as in the course of an existence] not a condition as
conascence condition, for immaterial states' (Ptn.1,3). This refers only to
the heart-basis.
78. (7) A state that assists by means of mutual arousing and consoli-
dating is a mutuality condition, as the three sticks of a tripod give each
other consolidating support. With the immaterial aggregates, etc., it is
threefold, according as it is said: 'The four immaterial aggregates are a
condition, as mutuality condition, [for each other]; the four great prima-
ries are a condition, as mutuality condition, [for each other]; at the moment
of descent into the womb mentality and materiality are a condition, as
mutuality condition, [for each other]' (Ptn.1,3).
79. (8) A state that assists in the mode of foundation and in the mode of


support is a support condition, as the earth is for trees, as canvas is for
paintings, and so on. It should be understood in the way stated for conas-
cence thus: *The four immaterial aggregates are a condition, as support
condition, for each other' (Ptn.1,3), but the sixth instance has been set
forth in this way here:
'The eye base [is a condition, as support condi-
tion,] for the eye-consciousness element [and for the states associated
therewith]; the ear base ... the nose base ... the tongue base ... the body
base is a condition, as support condition, for the body-consciousness
element and for the states associated therewith; the materiality with which
as their support the mind element and the mind-consciousness element
occur is a condition, as support condition, for the mind element, for the
mind-consciousness element, and for the states associated therewith'
(Ptn.1,4).
80. (9) Decisive-support condition: firstly, here is the word-meaning:
[536] it is treated as support, not dispensed with, by its own fruit because
[its own fruit's] existence is dependent on it, thus it is the support. But
just as great misery is despair, so great support is decisive support. This
is a term for a cogent reason. Consequently, a state that assists by being
a cogent reason should be understood as a decisive-support condition.
It is threefold, namely, (a) object-decisive-support, (b) proximate-
decisive-support, and (c) natural-decisive-support condition.
81. (a) Herein, firstly, object-decisive-support condition is set forth with-
out differentiating it from object-predominance in the way beginning:
'Having given a gift, having undertaken the precepts of virtue, having
done the duties of the Uposatha, a man gives that importance and re-
views it; he gives importance to former things well done and reviews
them. Having emerged from jhana, he gives jhana importance and re-
views it. Trainers give importance to change-of-lineage and review it.
They give importance to cleansing and review it.
15
Trainers, having
emerged from a path, give importance to the path and review it'
(Ptn.1,165). Herein, the object in giving importance to which conscious-
ness and consciousness concomitants arise, is necessarily a cogent one
among these objects. So their difference may be understood in this way:
object-predominance is in the sense of what is to be given importance to,
and object-decisive-support is in the sense of a cogent reason.
82. (b) Also proximate-decisive-support condition is set forth without
differentiating it from the proximity condition in the way beginning,
'Any preceding profitable aggregates are a condition, as decisive-support
condition, for any succeeding aggregates' (Ptn.1,165). But in the exposi-
tion there is a distinction, because in the exposition of the schedule
(matikanikkhepa) they are given as proximity in the way beginning,
'Eye-consciousness element and the states associated therewith are a


condition, as proximity condition, for mind element and for the states
associated therewith' (Ptn.1,2) and as decisive-support in the way begin-
ning, * Any preceding profitable states are a condition as decisive-support
condition, for any succeeding profitable states' (Ptn.1,4), though it comes
to the same thing as regards the meaning. Nevertheless, proximity may
be understood as the ability to cause the occurrence of an appropriate
conscious arising proximate (next) to itself, and decisive support as the
preceding consciousnesses cogency in the arousing of the succeeding
consciousnesses.
83. For while in the cases of root-cause and other such conditions con-
sciousness can arise actually without any of those conditions, there is no
arising of consciousness without a proximate consciousness [to precede
it], so this is a cogent condition. Their difference, then, may be under-
stood in this way: proximity condition arouses an appropriate conscious-
ness proximate (next) to itself, while proximity-decisive-support condi-
tion is a cogent reason.
84. (c) As to natural-decisive-support: the decisive-support is natural,
thus it is a natural-decisive-support. Faith, virtue, etc., produced in, or
climate, food, etc., habitual to, one's own continuity are called natural.
Or else, it is a decisive-support by nature, [537] thus it is a natural-
decisive-support. The meaning is that it is unmixed with object and
proximity. It should be understood as variously divided up in the way
beginning: 'Natural-decisive-support: with faith as decisive-support a
man gives a gift, undertakes the precepts of virtue, does the duties of the
Uposatha, arouses jhana, arouses insight, arouses the path, arouses
direct-knowledge, arouses an attainment. With virtue ... With learning
... With generosity ... With understanding as decisive-support a man
gives a gift ... arouses an attainment. Faith, virtue, learning, generosity,
understanding, are conditions, as decisive-support condition, for [the
repeated arising of] faith, virtue, learning, generosity, understanding'
(Ptn.1,165). So these things beginning with faith are natural-decisive-
support since they are both natural and decisive-supports in the sense of
a cogent reason.
85. (10) A state that assists by being present, having arisen previously,
is a prenascence condition. It is elevenfold as physical basis and object
in the five doors, and as the heart-basis, according as it is said: 'The eye
base is a condition, as prenascence condition, for the eye-consciousness
element and for the states associated therewith. The ear base ... The nose
base ... The tongue base ... The body base ... The visible-data base ...
The sound base ... The odour base ... The flavour base ... The tangible-
data base is a condition, as prenascence condition, for the body-con-
sciousness element and for the states associated therewith. The visible-


data base ... The sound base ... The odour base ... The flavour base ...
the tangible data base [is a condition, as prenascence condition,] for the
mind element. The materiality with which as their support the mind
element and mind-consciousness element occur is a condition, as prenas-
cence condition, for the mind-element and for the states associated there-
with, and it is sometimes [as in the course of an existence] a condition,
as prenascence condition, sometimes [as at rebirth-linking] not a condi-
tion, as prenascence condition, for the mind-consciousness element and
for the states associated therewith' (Ptn. 1,4-5).
86. (11) An immaterial state that [while present] assists prenascent
material states [also present] by consolidating them is a postnascence
condition, like the volition of appetite for food, which assists the bodies
of vultures' young. Hence it is said: Tostnascent [538] states of con-
sciousness and its concomitants are a condition, as postnascence condi-
tion, for the prenascent [co-present] body' (Ptn. 1,5).
87. (12) A state that assists the efficiency and power of the proximate
(next) in the sense of repetition is a repetition condition, like repeated
application to books and so on. It is threefold as profitable, unprofitable,
and functional impulsion; for it is said: 'Preceding profitable states are a
condition, as repetition condition, for succeeding profitable states ...
Preceding unprofitable ... Preceding functional indeterminate states are
a condition, as repetition condition, for succeeding functional indetermi-
nate states' (Ptn. 1,5).
88. (13) A state that assists by means of the action called intervening of
consciousness is a kamma condition. It is twofold as (a) profitable and
unprofitable volition acting from a different time, and (b) as all conas-
cent volition (see Ptn. 1,172), according as it is said: 'Profitable and
unprofitable kamma is a condition, as kamma condition, for resultant
aggregates and for the kinds of materiality due to kamma performed.
Conascent volition is a condition, as kamma condition, for associated
states and for the kinds of materiality originated thereby' (Ptn. 1,5).
89. (14) A resultant state that, by effortless quiet, assists effortless quiet
[in other states] is a kamma-result condition. In the course of an exis-
tence it is a condition for states originated by it, and at rebirth-linking for
the kinds of materiality due to kamma performed, and in both cases for
the associated states, according as it is said: 'One resultant indeterminate
aggregate is a condition, as kamma-result condition, for three aggregates
and for the kinds of materiality originated by consciousness.... At the
moment of rebirth-linking one resultant indeterminate aggregate [is a
condition ... ] for three aggregates ... Three aggregates [are a condition
... ] for one aggregate ... Two aggregates are a condition, as kamma-
result condition, for two aggregates and for the kinds of materiality due


to kamma performed. Aggregates are a condition, as kamma-result con-
dition, for the physical basis' (Ptn. 1,173).
90. (15) The four kinds of nutriment, which assist material and immate-
rial states by consolidating them, are nutriment conditions, according as
it is said: 'Physical nutriment is a condition, as nutriment condition, for
this body. Immaterial nutriments are conditions, as nutriment condition,
for associated states and for the kinds of materiality originated by them'
(Ptn. 1,5). But in the Question Section it is said: 'At the moment of
rebirth-linking, resultant indeterminate nutriments are conditions, as nu-
triment condition, for aggregates associated therewith and for the kinds
of materiality due to kamma performed' (Ptn. 1,174).
91. (16) Leaving out the femininity and masculinity faculties, the twenty
remaining faculties (see Ch. XVI, §1), which assist in the sense of pre-
dominance, [539] are faculty conditions. Herein, the five, namely, the
eye faculty, etc., are conditions only for immaterial states, the rest are
conditions for material and immaterial states, according as it is said:
The eye faculty [is a condition, as faculty condition,] for eye-conscious-
ness element [and for the states associated therewith]. The ear faculty ...
The nose faculty ... The tongue faculty ... The body faculty is a condi-
tion, as faculty condition, for the body-consciousness element and for
the states associated therewith. The material life faculty is a condition, as
faculty condition, for the kinds of materiality due to kamma performed.
The immaterial faculties are a condition, as faculty condition, for the
states associated therewith and for the kinds of materiality originated
thereby' (Ptn. 1,5-6). But in the Question Section it is said: 'At the moment
of rebirth-linking resultant indeterminate faculties are a condition, as
faculty condition, for associated aggregates and for the kinds of material-
ity due to kamma performed' (Ptn. 1,175)
92. (17) All the seven jhana factors classed as profitable, etc.—leaving
out the pair, pleasant and painful feeling, in the case of the two sets of
five consciousnesses—which factors assist in the sense of constituting a
state of jhana, are jhana conditions, according as it is said: 'The jhana
factors are a condition, as jhana condition, for the states associated with
jhana and for the kinds of materiality originated thereby' (Ptn. 1,6). But
in the Question Section it is said: 'At the moment of rebirth-linking,
resultant indeterminate jhana factors are a condition, as jhana condition,
for associated aggregates and for the kinds of materiality due to kamma
performed' (Ptn. 1,175).
93. , (18) The twelve path factors classed as profitable, etc., which assist
in the sense of an outlet from whatever it may be, are path conditions,
according as it is said: 'The path factors are a condition, as path condi-
tion, for states associated therewith and for the kinds of materiality origi-


nated thereby' (Ptn.1,6). But in the Question Section it is said: 'At the
moment of rebirth-linking, resultant indeterminate path factors are a
condition, as path condition, for aggregates associated therewith and for
the kinds of materiality due to kamma performed' (Ptn.1,176).
But these two, namely, jhana and path conditions, should be under-
stood as inapplicable to the two sets of five consciousnesses and to the
consciousnesses without root-cause ((34)-(41), (50)-(56), (70)-(72)).
94. (19) Immaterial states that assist by the kind of association consist-
ing in having the same physical basis, same object, same arising, same
cessation, are association conditions, according as it is said: 'The four
immaterial aggregates are a condition, as association condition, for each
other' (Ptn.1,6).
95. (20) Material states that assist immaterial states, and immaterial
states that assist material states by not having sameness of physical
basis, etc., are dissociation conditions. This is threefold as conascent,
postnascent, and prenascent, for this is said: 'Conascent profitable aggre-
gates are a condition, as dissociation condition, for the kinds of material-
ity originated by consciousness. Postnascent [540] profitable [mental]
aggregates are a condition, as dissociation condition, for this prenascent
body' (Ptn.1,176). But in the analysis of the conascent in the indetermi-
nate clause it is said: 'At the moment of rebirth-linking, resultant inde-
terminate aggregates are a condition, as dissociation condition, for the
kinds of materiality due to kamma performed. The aggregates are a
condition, as dissociation condition, for the physical basis, and the physi-
cal basis for the aggregates' (Ptn.1,176). But the prenascent should be
understood as the eye faculty, etc., and the physical basis, according as it
is said: 'The prenascent eye base [is a condition, as dissociation condi-
tion,] for eye-consciousness ... The body base is a condition, as dissocia-
tion condition, for body-consciousness. The physical basis [is a condi-
tion, as dissociation condition,] for resultant-indeterminate and functional-
indeterminate aggregates.... The physical basis [is a condition, as disso-
ciation condition,] for profitable aggregates. ... The physical basis [is a
condition, as dissociation condition,] for unprofitable aggregates' (Ptn.
1,176-77).
96. (21) A state that, by means of existingness characterized by pres-
ence, assists a like state by consolidating it, is a presence condition. A
sevenfold summary is laid down for it according to immaterial aggre-
gates, great primaries, mentality-materiality, consciousness and conscious-
ness-concomitants, great primaries, bases, and physical [heart] basis, ac-
cording as it is said: 'The four immaterial aggregates are a condition, as
presence condition, for each other. The four great primaries ... are ... for
each other. At the time of descent into the womb mentality and material-


ity [are a condition, as presence condition,] for each other. States of
consciousness and consciousness-concomitants are ... for the kinds of
materiality originated by consciousness. The four great primaries are ...
for derived materiality. The eye base is ... for the eye-consciousness
element [and for the states associated therewith]. The [ear base ... nose
base ... tongue base ...] body base is ... for the body-consciousness
element ... The visible-data base [is ... for the eye-consciousness ele-
ment ... The sound base ... odour base ... flavour base ...] tangible-data
base is a condition, as presence condition, for the body-consciousness
element and for the states associated therewith. The visible-data base ...
The [sound base ... odour base ... flavour base ...] tangible-data base is
a condition, as presence condition, for the mind element and for the
states associated therewith. The materiality with which as their support
the mind element and mind-consciousness element occur is a condition,
as presence condition, for the mind element, for the mind-consciousness
element, and for the states associated therewith' (Ptn. 1,6).
97. But in the Question Section, after setting forth conascence, prenas-
cence, postnascence, nutriment, and faculty, the description is given first
under conascence in the way beginning, 'One aggregate is a condition,
as presence condition, for three aggregates and for materiality originated
thereby' (Ptn. 1,178). Under prenascence the description is given accord-
ing to the prenascent eye and so on. Under postnascence the description
is given according to postnascent consciousness and consciousness-con-
comitants as conditions for this body. Under nutriments and faculties
[respectively] the description is given thus: 'Physical nutriment is a con-
dition, as presence condition, for this body', [541] and 'The material life
faculty is a condition, as presence condition, for materiality due to kamma
performed' (Ptn. 1,178).
i6
98. (22) Immaterial states that, by their ceasing in contiguity [before],
assist by giving opportunity to immaterial states that arise proximately
(next) after them are absence conditions, according as it is said: 'States
of consciousness and consciousness-concomitants that have ceased in
contiguity are a condition, as absence condition, for present states of
consciousness and consciousness-concomitants' (Ptn. 1,7).
99. (23) Those same states, because they assist by their disappearance,
are a disappearance condition, according as it is said: 'States of con-
sciousness and consciousness-concomitants that have disappeared in
contiguity are a condition, as disappearance condition, for present states
of consciousness and consciousness-concomitants' (Ptn. 1,7).
100. (24) The same states that are presence condition, because they as-
sist by their non-disappearance, should be understood as a non-disap-
pearance condition. Or this dyad is stated as an embellishment of teach-


ing to suit the needs of those who are teachable, just as [in the Matika of
the Dhammasangani] the 'dissociated-from-cause dyad' is given after
the 'causeless dyad'.

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.

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.