5

The Patthanuddesa Dipani

The Buddhist Philosophy of Relations
By Mahathera Ledi Sayadaw, Aggamahapandita, D.Litt. Translated into English y Sayadaw ! "yana, Patamagyaw of Masoeyein Monastery Mandalay. Edited y The English Editorial Board "ote to the ele#troni# $ersion% This ele#troni# $ersion is reprodu#ed dire#tly from the printed $ersion the te&t is an English translation from the original Burmese. "o attempt has een made to #hange any of the English phraseology. The reason for putting this oo' into ele#troni# media is that the oo' is out of print and the te&t has een found $ery a $alua le sour#e of inspiration to those pra#ti#ing (ipassana meditation, despite using English language, whi#h is somewhat ar#hai#.

Prefa#e
To the pu lished oo' )now out of print* Buddhism $iews the world, with the e&#eption of "i +na and pannatti, to e impermanent, lia le to suffering, and without soul,essen#e. So Buddhist philosophy, to ela orate the impermanen#y as applied to the Law of Perpetual -hange, has from the outset dissol$ed all things, all phenomena oth psy#hi#al and physi#al, into a #ontinuous su##ession of happenings, of states )s$a ha$a* of mind and matter, under the .i$efold Law of -osmi# /rder )niyama*. And the happenings are determined and determining, oth as to their #onstituent states and as to other happenings, in a $ariety of ways, whi#h Buddhist Philosophy e&presses y the term 0pa##aya0 or 0relations.0 /ne #omple& happening of mental and material states, with its three phases of time,,genesis or irth, #essation or death and a stati# inter$al etween,,is followed y another happening, wherein there is always a #ausal series of relations. "othing is #asual and fortuitous. 1hen one happening y its arising, persisting, #essation, priority, and posterity, is determined y and determining another happening y means of produ#ing )2ana'a*, supporting )upatham ha'a*, and maintaining )anupalana*, the former is #alled the relating thing )pa##aya,Dhamma*, the latter the related thing )pa##ayuppanna,dhamma*, and the determination or the influen#e or the spe#ifi# fun#tion is #alled the #orrelati$ity )pa##ayasatti*. As the $arious 'inds of influen#e are apparently 'nown, the relations are #lassified into the following 34 spe#ies%

Hetu,,#ondition or root Arammana,,o 2e#t Adhipati,,dominan#e Anantara,,#ontiguity Samanantara,,immediate #ontiguity Sahajali,,#oe&isten#e Annamanna,,re#ipro#ity Nissaya,,dependen#e Upanissaya,,suffi#ing #ondition Purejata,,pre,e&isten#e Pacchajata,,#ausal relation of posterity in time Asevana,,ha itual re#urren#e Kamma,,'amma or a#tion Vipaka,,effe#t Ahara6,,food Indriya,,#ontrol Jhana,,2hana or e#stasy Magga,,path Sampayutta,,asso#iation Vippayutta,,disso#iation Atthi,,presen#e Natthi6,,a sen#e

= Vigata,,a eyan#e Avigata,,#ontinuan#e These 34 spe#ies of relations are e&tensi$ely and fully e&pounded in the se$enth and last of the analyti#al wor's in the A hidhamma Pita'a of the Buddhist -anon, #alled the Patthana )0The Eminen#e0*, or the Maha,Pa'arana )0The 7reat Boo'0*. The well,'nown Ledi Sayadaw Mahathera, D. Litt., Aggamahapandita, has written in Pali a #on#ise e&position of these relations 'nown as Patthanudesa,dipani, in order to help those who wish to study the Buddhist philosophy of relations e&pounded in that 7reat Boo'. 8n introdu#ing these relations to the student of philosophi#al resear#h efore he ta'es the opportunity of ma'ing himself a#9uainted with the methodologi#al ela oration of #orrelations in the Patthana, the Eminent the Eminent 7reat Boo', the Mahathera deals with the su 2e#t under three heads% The Pa##ayattha,dipana or the Analyti#al E&position of Relations with their denotations and #onnotations The Pa##aya,sa hagasangaho or the Synthesis of Relations The Pa##aya,ghatana,nayo or the Syn#hrony of Relations. The following translation has een underta'en with the hope of rendering the Ledi Sayadaw0s wor' intelligi le to the English student. 8f the present translation ma'es any #ontri ution to the ad$an#ement of learning and 'nowledge in the matter of apprehending the general s#heme of #ausal laws in terms of 0relations0 in the field of Buddhist philosophy, the translator will deem himself well rewarded for his la or. 8t may, howe$er, e ne#essary to mention here that the original form, sense, and meaning of the (enera le Author are, as far as possi le, #autiously preser$ed: hen#e the literal #hara#ter of the translation,,8f it appears so,,in some pla#es. "e$ertheless 0 the translator $entures to hope that any dis#repan#y that may ha$e #rept in, will e a##ordingly o$erloo'ed. 8n #on#lusion, it is with great pleasure that 8 e&press my inde tedness to ! Aung ;la, M.A. )-anta .*, Barrister,at,Law who has $ery 'indly, amidst his own many duties, ta'en the trou le of re$ising the manus#ript, and has also helped me in getting it through the press and in the #orre#tion of the proofs: my than's are also due to Saya ! Ba, M.A., A.T.M., for his $alua le assistan#e, and to the printers for their #ourtesy and #ooperation. Last, ut not least, 8 must gratefully a#'nowledge the timely help from ! Ba Than and Daw Tin Tin, of Rangoon, who ha$e $oluntarily and so generously underta'en to meet the #ost of pu li#ation of one thousand #opies of the oo', whi#h ut for their 'ind suggestion, would not ha$e materiali<ed in this form.

4 SA>ADA1 ! ">A"A Masoyein Monastery, Mandalay 1est, .e ruary 5?=@

-hapter /ne
;etu,Pa##aya or The Relation y 1ay of Root
1hat is the ;etu,relationA 7reed )lo ha*, hate )dosa*, dullness )moha*, and their respe#ti$e opposites, $i<0, disinterestedness )alo ha*, amity )adosa*, intelligen#e )amoha* are all hetu,relations. 1hat are the things that are related y these hetu,relationsA Those #lasses of mind and of mental 9ualities that are in #oe&isten#e along with greed hate, dullness, disinterestedness, amity, and intelligen#e, as well as the groups of material 9ualities whi#h #oe&ist with the same, are the things that are so related. All these are #alled hetupa##ayuppanna Dhamma, sin#e they arise or #ome into e&isten#e y $irtue of the hetu,relation. 8n the a o$e e&position, y Bthe groups of material 9ualities whi#h #oe&ist with the sameB are meant the material 9ualities produ#ed y 'amma at the initial moment of the hetu,#onditioned #on#eption of a new eing, as well as su#h material 9ualities as may e produ#ed y the hetu,#onditioned mind during the lifetime. ;ere y Bthe moment of #on#eptionB is meant the nas#ent instant of the re irth,#on#eption, and y Bthe lifetimeB is meant the period starting from the stati# instant of the re irth,#on#eption right on to the moment of the dying,thought. 8n what sense is hetu to e understoodA And in what sense pa##ayaA ;etu is to e understood in the sense of root )mulattha*: and pa##aya in the sense of assisting in the arising, or the #oming to e, of the pa##ayuppanna Dhamma or upa'arattha. /f these two, mulattha is the state of eing a root of the root, greed,,and so on, as shown in Mula, yama'a. 1e ha$e illustrated this mulattha in the Mula,yama'a,dipani y the simile of a tree. ;owe$er, we shall deal with it here again. Suppose a man is in lo$e with a woman. "ow so long as he does not dispel the lustful thought, all his a#ts, words and thoughts regarding this woman, will e #ooperating with lust )or greed*, whi#h at the same time has also under its #ontrol the material 9ualities produ#ed y the same thought. 1e see then that all these states of mental and material 9ualities ha$e their root in lustful greed for that woman. ;en#e, y

@ eing a hetu )for it a#ts as a root* and y eing a pa##aya )for it assists in the arising of those states of mind and ody*, greed is hetu, pa##aya. The rest may e e&plained and understood in the same manner, i.e., the arising of greed y way of desire for desira le things: the arising of hate y way of antipathy against hateful things: and the arising of dullness y way of la#' of 'nowledge respe#ting dull things. Ta'e a tree as an illustration,,we see that the roots of a tree, ha$ing firmly esta lished themsel$es in the ground and drawing up sap oth from soil and water, #arry that sap right up to the #rown of the tree, and so the tree de$elops and grows for a long time. 8n the same way, greed, ha$ing firmly esta lished itself in desira le things and drawing up the essen#e of pleasure and en2oyment from them, #on$eys that essen#e to the #on#omitant mental elements, till they urst into immoral a#ts and words. That is to say, greed rings a out transgression as regards moral a#ts and words. The same is to e said of hate, whi#h y way of a$ersion draws up the essen#e of displeasure and dis#omfort, and also of dullness, whi#h y way of la#' of 'nowledge #herishes the growth of the essen#e of $ain thought on many an o 2e#t. Transporting the essen#e thus, the three elements, lo ha, dosa, and moha, operate upon the #omponent parts, so that they e#ome happy )so to spea'* and 2oyful at the desira le o 2e#ts, et#. The #omponent parts also e#ome as they are operated upon, while the #oe&istent material 9ualities share the same effe#t. ;ere, from the words Sampayutta, dhamme a hiharati, it is to e understood that lo ha transports the essen#e of pleasure and en2oyment to the #on#omitant elements. -oming now to the right side,,suppose the man sees danger in sensual pleasure, and gi$es up that lustful thought for the woman. 8n doing so, disinterestedness as regards her arises in him. Before this, there too' pla#e impure a#ts, words and thoughts ha$ing illusion as their root: ut for the time eing these are no longer present and in their stead there arise pure a#ts, words and thoughts ha$ing their root in disinterestedness. Moreo$er, renun#iation, self,#ontrol, Chana,e&er#ise or higher e#stati# thoughts also #ome into eing. Disinterestedness )alo ha*, therefore, is 'nown as hetu,pa##aya, it eing a hetu e#ause it a#ts as a root, while it is a pa##aya e#ause it assists in the arising of the #on#omitant. The same e&planation applies to the remainder of disinterestedness and also to amity and intelligen#e, whi#h three are the opposites of greed, hate and ignoran#e respe#ti$ely. ;ere, 2ust as the root of the tree stimulates the whole stem and its parts, so it is with disinterestedness. 8t dispels the desire for desira le things and ha$ing promoted the growth of the essen#e of pleasure $oid of greed it #herishes the #on#omitant elements with that essen#e till they e#ome so happy and 2oyful that they e$en rea#h the height of Chani#,, Path,, or .ruition,pleasure. Similarly, amity and intelligen#e respe#ti$ely dispel hate and ignoran#e with regard to hateful and dull things and promote the growth of the essen#e of pleasure $oid of hate and dullness. Thus the operation of the three elements )alo ha, adosa, and amoha* lasts for a long time, ma'ing their mental #on#omitants happy and 2oyful. The #on#omitant elements also e#ome as they are operated upon, while the #oe&istent groups of material 9ualities are affe#ted in the same way.

G ;ere the word lo ha$i$e'asu'harasam is a #ompound of the words lo ha, $i$e'a, su'ha and rasa. (i$e'a is the state of eing a sent. Lo ha$i$e'a is that whi#h is a sent from greed, or, is the a sen#e of greed. Lo ha$i$e'a,su'ha is the pleasure, whi#h arises from the a sen#e of greed. ;en#e the whole #ompound is defined thus% Lo ha$i$e'asu'harasa is the essen#e of pleasure, whi#h is deri$ed from the a sen#e of greed. 1hat has 2ust een e&pounded is the Law of Patthana in the A hidhamma. Turning to the Law of Suttanta, the two elements of dullness and greed, whi#h are respe#ti$ely, termed nes#ien#e and #ra$ing, are the entire roots of all the three rounds of misery D5E. As to hate, it, eing the in#idental #onse9uen#e of greed, is only a root of e$il. The two elements of intelligen#e and disinterestedness, whi#h are respe#ti$ely termed wisdom and the element of renun#iation, are the entire roots for the dissolution of the rounds of misery. As to amity, it, eing the in#idental #onse9uen#e of disinterestedness, is only a root of good. Thus the si& roots e#ome the #auses of all the states of mind and ody, whi#h are either #oe&istent or non,#oe&istent. "ow what has een said is the Law of Suttanta.

DEnd of the ;etu,RelationE

-hapter Two
Arammana,Pa##aya or the Relation of / 2e#t
1hat is the Arammana,relationA All #lasses of #ons#iousness, all states of mental #on#omitants, all 'inds of material 9ualities, all phases of ni +na, all terms e&pressi$e of #on#epts, are arammana, relations. There is, in fa#t, not a single thing )Dhamma*, whi#h does not e#ome an o 2e#t of mind and of the mental elements. Stated #on#isely, o 2e#t is of si& different 'inds% $isi le o 2e#t, audi le o 2e#t, odorous o 2e#t, sapid o 2e#t, tangi le o 2e#t, and #ogni<a le o 2e#t. 1hi#h are those things that are related y the arammana,relationsA All #lasses of mind and their #on#omitants are the things that are related y the arammana,relations. There is indeed not a single #lass of #ons#iousness that #an e&ist without itFs ha$ing an e&isting ) hutena* or non,e&isting )a hutena* o 2e#t. )Bhutena and a hutena may also e rendered here as 0real0 and 0unreal0, or, as 0present0 and 0non, present0, respe#ti$ely*. ;ere the present $isi le o 2e#t is the arammana,pa##aya, and is #ausally related to the two #lasses, good and ad, of #ons#iousness of sight. Similarly, the present audi le o 2e#t is #ausally related to the two #lasses of #ons#iousness of sound: the present odorous o 2e#t, to the two #lasses of #ons#iousness of smell: the present sapid o 2e#t, to the two #lasses of #ons#iousness of taste: the present three #lasses of tangi le o 2e#t, to the two #lasses of #ons#iousness of tou#h: and the present fi$e o 2e#ts of sense, to the

H three #lasses of #ons#iousness 'nown as the triple element of apprehension D3E. All these fi$e o 2e#ts of sense, present, past or future, and all o 2e#ts of thought, present, past, future or outside time, are arammana,pa##aya and are #ausally related, se$erally, to the se$enty,si& #lasses of #ons#iousness 'nown as mind,#ognitions )or elements of #omprehension*. 8n what sense is 0arammana0 to e understood, and in what sense 0pa##aya0A Arammana is to e understood in the sense of 0alam ita a0, whi#h means that whi#h is held or hung upon, so to spea', y mind and mental elements. Pa##aya is to e understood in the sense of 0upa'ara'a,0 whi#h means that whi#h assists or renders help )in the arising of pa##ayuppannadhamma.*D=E -on#erning the word 0alam ita a0, the fun#tion of the 0alam ana0 of minds and their mental fa#tors is to ta'e hold of or to atta#h to the o 2e#t. .or instan#e, there is in this physi#al world a 'ind of metal, whi#h re#ei$es its name of 0ayo'anta'a0 )literally, iron,desire*, lodestone, on a##ount of its apparent desire for iron. 1hen it gets near a lump of iron, it sha'es itself as though desiring it. Moreo$er, it mo$es itself forward and atta#hes itself firmly to the iron. 8n other #ases, it attra#ts the iron, and so the iron sha'es itself, approa#hes the lodestone, and atta#hes itself firmly to it. ;ere we see the power of the lodestone, whi#h may e ta'en as a stri'ing representation of the 0alam ana0 of mind and the mental fa#tors. They )mind and its #on#omitants* not only atta#h themsel$es to o 2e#ts, ut, at the stage of their #oming into e&isten#e within a personal entity, rise and #ease e$ery moment, while the o 2e#ts remain present at the a$enues of the si& doors D4E. Thus the rising and #easing is 2ust li'e that of the sound of a gong, whi#h is produ#ed only at ea#h moment we stri'e its surfa#e, followed y immediate silen#e. 8t is also li'e that of the sound of a $iolin, whi#h is produ#ed only while we stri'e its strings with the ow o$er its strings and then immediately #eases. To a sleeping man,,while the life,#ontinua are flowing )in the stream of thought*,,'amma, the sign of 'amma and the sign of the destiny awaiting him in the su##eeding life,,whi#h had distin#tly entered the a$enues of the si& doors at the time of approa#hing death in the pre#eding e&isten#e,,are arammana,relations, and are #ausally related to )the nineteen #lasses of* #ons#iousness 'nown as the life, #ontinuum.

DEnd of the Arammana,RelationE

-hapter Three
Adhipati,Pa##aya or the Relation of Dominan#e

J The relation of dominan#e is of two 'inds% the o 2e#ti$e dominan#e and the #oe&istent dominan#e. /f these two, what is the relation of o 2e#ti$e dominan#eA Among the o 2e#ts dealt with in the se#tion on the Arammana,relation there are some o 2e#ts, whi#h are most agreea le, most lo$a le, most pleasing and most regard a le. Su#h o 2e#ts e&hi it the relation of o 2e#ti$e dominan#e. ;ere the o 2e#ts may, naturally, e either agreea le or disagreea le: ut y the word 0the most agreea le o 2e#ts0 only those o 2e#ts that are most highly esteemed y this or that person are meant as e&hi iting this relation. E&#epting the two #lasses of #ons#iousness rooted in a$ersion D@E the two #lasses of #ons#iousness rooted in ignoran#e and the ta#tual #ons#iousness a##ompanied y pain, together with the #on#omitants of all these, it may e shown, analyti#ally DGE, that all the remaining #lasses of Iama, #ons#iousness, Rupa,#ons#iousness, Arupa,#ons#iousness and Trans#endental #ons#iousness, together with all their respe#ti$e #on#omitants and all the most agreea le material 9ualities, are pa##aya,Dhamma. /f these, Iama,o 2e#ts are said to e&hi it the #ausal relation of o 2e#ti$e dominan#e only when they are highly regarded otherwise they do not. But those who rea#h the Chana stages are ne$er la#'ing in high esteem for the su lime Chanas they ha$e o tained. Aryan dis#iples also ne$er fail in their great regard for the Trans#endental Dhammas DHE they ha$e o tained and en2oyed. 1hat are the things that are related y this relationA The eight #lasses of #ons#iousness rooted in appetite )lo ha*, the eight #lasses of Iamalo'a moral #ons#iousness, the four #lasses of in,operati$e Iamalo'a #ons#iousness #onne#ted with 'nowledge, and the eight #lasses of Trans#endental -ons#iousness,,these are the things related y this relation. ;ere the si&,fold mundane o 2e#ts DJE are #ausally related to the eight #lasses of #ons#iousness rooted in appetite. The se$enteen #lasses of mundane moral #ons#iousness are related to the four #lasses of moral Iama,#ons#iousness dis#onne#ted from 'nowledge. The first three pairs of the Path and .ruit, and "i +na, together with all those #lasses of mundane moral #ons#iousness, are related to the four #lasses of moral Iama,#ons#iousness #onne#ted with 'nowledge. The highest,,the fourth stage of the Path and .ruit of Arahantship,,together with "i +na are related to the four #lasses of inoperati$e Iama,#ons#iousness #onne#ted with 'nowledge. And "i +na is related to the eight #lasses of Trans#endental -ons#iousness. 8n what sense is arammana to e understood, and in what sense AdhipatiA Arammana is to e understood in the sense of alam ita a )#f. arammana,pa##aya* and adhipati in the sense of adhipa##attha. Then what is adhipa##atthaA Adhipa##attha is the poten#y of o 2e#ts to #ontrol those states of mind and mental 9ualities y whi#h the o 2e#ts are highly regarded. 8t is to e understood that the relating things )pa##aya, Dhamma* of arammanadhipati resem le the o$erlords, while the related things )pa##ayuppanna,dhamma* resem le the thralls in human so#iety. 8n the Sutasoma Cata'a, Porisada, the 'ing, owing to his e&treme delight in human flesh, a andoned his 'ingdom solely for the sa'e of the taste of human flesh and li$ed a wanderer0s life in the forest. ;ere the sa$or of human flesh is the pa##ayadhamma of arammanadhipati: and Iing Porisada0s #ons#iousness rooted in appetite is the

? pa##ayuppana, Dhamma. And again, Iing Sutasoma, ha$ing a $ery high regard for Truth D?E, forsoo' his so$ereignty, all his royal family and e$en his life for the sa'e of Truth, and went to throw himself into the hands of Porisada. 8n this #ase, Truth is the pa##ayadhamma and Iing Sutasoma0s moral #ons#iousness is the pa##ayuppannadhamma. Thus must we understand all o 2e#ts of sense to whi#h great regard is atta#hed. 1hat is the relation of #oe&istent dominan#eA 8ntention or desire, to,do, mind D5KE or will, energy or effort, and reason or in$estigation, whi#h ha$e arri$ed at the dominant state, elong to this relation. 1hat are the things related y this relationA -lasses of mind and of mental 9ualities, whi#h are ad2un#ts of the dominants, and material 9ualities produ#ed y dominant thoughts are the things that are related y this relation. 8n what sense is saha2ata to e understood, and in what sense adhipatiA Saha2ata is to e understood in the sense of sahuppadanattha, and adhipati in the sense of a hi ha$anattha. ;ere, a phenomenon, when it appears not only appears alone, ut simultaneously #auses its ad2un#ts to appear. Su#h a #ausal a#ti$ity of the phenomenon is termed the sahuppadanattha. And the term a hi ha$anattha means o$er#oming. .or instan#e, Iing -a''a$atti, y his own power or merit, o$er#omes and e#omes lord of the inha itants of the whole #ontinent whom he #an lead a##ording to his own will. They also e#ome a##ording as they are led. 8n li'e manner, those four influen#es, whi#h ha$e arri$ed at the dominant stage e#ome lord of, and lead, so to spea', their ad2un#ts to e at their will in ea#h of their respe#ti$e fun#tions. The ad2un#ts also e#ome a##ording as they are led. To ta'e another e&ample, in ea#h of these masses, earth, water, fire, and air, we see that the four elements,,e&tension, #ohesion, heat, and motion,,are respe#ti$ely predominant, and ea#h has suprema#y o$er the other three #omponents and ma'es them #onform to its own intrinsi# nature D55E. The other three mem ers of the group of four 0elements0 also ha$e to follow after the nature of the predominant element. 8n the same way, these four dominants, whi#h ha$e arri$ed at the dominant stage through their power, ma'e the ad2un#ts #onform to their own intrinsi# nature. And their ad2un#ts also ha$e to follow after the nature of the dominants. Su#h is the meaning of a hi ha$ana. ;ere some might say% B8f these things, lea$ing out intention, are to e #alled dominants on a##ount of their o$er#oming the ad2un#ts, greed also ought to e #alled a dominant, for o $iously it possesses a more o$erwhelming power o$er the ad2un#ts than intention.B But to this we may reply% 7reed is, indeed, more powerful than intention, ut only with ordinary unintelligent men. 1ith the wise, intention is more powerful than greed in o$erwhelming the ad2un#ts. 8f it is assumed that greed is more powerful, then how should people, who are in the hands of greed, gi$e up the repletion of their happy e&isten#e and wealth, #arry out the methods of renun#iation, and es#ape from the #ir#le of miseryA But, e#ause intention is more powerful than greed, therefore those people who are in the hands of greed are a le to gi$e up the repletion of happy e&isten#e and wealth, fulfill the means of renun#iation, and es#ape from the #ir#le of misery. ;en#e, intention is a true dominant,,, and not greed. The li'e should e orne in mind,,in the same fashion,,when intention is #ontrasted with hate, and so forth.

5K Let us e&plain this more #learly. 1hen there arise great and diffi#ult manly enterprises, the a##omplishment of su#h enterprises ne#essitates the arising of these four dominants. ;owA 1hen ill,intentioned people en#ounter any su#h enterprise, their intention re#edes. They are not willing to underta'e it. They lea$e it, ha$ing no in#lination for it, and e$en say% BThe tas' is not within the range of our a ility.B As to well,intentioned people, their intention e#omes full of spirit at the sight of su#h a great enterprise. They are $ery willing to underta'e it. They ma'e up their mind to a##omplish the tas', saying% BThis has een set within the or it of our a ility.B A person of this type is so persuaded y his intention that he is una le to gi$e up the enterprise during the #ourse of his underta'ing, so long as it is not yet a##omplished. And sin#e this is the #ase the tas' will some day arri$e at its full a##omplishment e$en though it may e a $ery great one. "ow, let us turn to the #ase of men of the indolent #lass. 1hen they #ome fa#e to fa#e with su#h a great tas' they at on#e shrin' from it. They shrin' from it e#ause they foresee that they will ha$e to go through great hardships and also undergo odily and mental pain if they wish to a##omplish it. As to the industrious man, he e#omes filled with energy at the sight of it and wishes to set himself to it. ;e goes on through thi#' and thin with the performan#e of the tas' for any length of time. ;e ne$er turns a#' from his e&ertions, nor does he e#ome disappointed. 1hat he only thin's a out is that su#h a great tas' #annot e a##omplished without unswer$ing efforts e$ery day and e$ery night. And this eing the #ase, the great tas' will #ertainly rea#h its end one day. Let us ta'e the #ase of the fee le,minded. They also turn away when they see su#h a great tas'. They will #ertainly ne$er thin' of it again. But it is 9uite different with the strong,minded person. 1hen he sees su#h a tas' he e#omes highly interested in it. ;e is 9uite una le to dispel the thought of it. ;e is all the time wrapped up in thoughts a out the tas', and at its idding sets himself to it for a long time, enduring all 'inds of odily and mental pain. The remainder should hereafter e e&plained in the same manner as the dominant intention a o$e. Again a few words a out unintelligent men. 1hen they are #onfronted with su#h a tas' they e#ome linded. They 'now not how to egin, nor how to go on with the wor', nor how to ring it to its end. They feel as if they had entered the dar' where not a single light of in#lination towards its performan#e has een set up to guide them. /n the other hand,,to ta'e the more intelligent #ase,,when a person of this type has to ta#'le su#h a great tas' he feels as if he were lifted up to the summit of his intelle#t, whereupon he dis#erns when#e to start and whither to end. ;e also 'nows what ad$antage and lessing will a##rue to him from its performan#e. ;e in$ents many de$i#es for its easy a##omplishment. ;e #ontinues on with the wor' for a long time, and so on and so forth. The rest should e e&plained in the same manner as the dominant effort,,only inserting the words 0with an enormous amount of in$estigation0 in pla#e of 0unswer$ing efforts0. Thus, when there arise great and diffi#ult manly enterprises, these four dominants e#ome predominant among the means of their a##omplishment. /wing to the e&isten#e of these four dominants there e&ist distinguished or dignified persons )personages* su#h

55 as the /mnis#ient Buddhas, the Pa##e'a Buddhas, D53E the most eminent dis#iples, the great dis#iples and the ordinary dis#iples. /wing to the appearan#e of su#h personages, there also appear, for the general prosperity and welfare of man'ind numerous D5=E arts and s#ien#es, as well as general arti#les of furniture to suit and ser$e human needs and wants under the #anopy of #i$ili<ation.

DEnd of the Adhipati,RelationE

-hapter .our
Anantara,Pa##aya or the Relation of -ontiguity
1hat is the Anantara,pa##ayaA All #lasses of #ons#iousness and their mental #on#omitants, whi#h ha$e 2ust #eased )in the immediately pre#eding instant*, are anantara,pa##ayas. 1hi#h are those that are related y this pa##ayaA All #lasses of #ons#iousness and their mental #on#omitants, whi#h ha$e 2ust arisen )in the immediately su##eeding instant*, are related y this pa##aya. 8n one e&isten#e of a eing, the re irth,#ons#iousness is related to the first life, #ontinuum y way of #ontiguity, and the first life,#ontinuum is again related to the se#ond life,#ontinuum: and so on with the rest. "ow with referen#e to the Te&t, B1hen the se#ond unmoral #ons#iousness arises to the Pure )those of Pure a ode, i.e. Suddha$asa*, et#.,B whi#h is e&pounded in the Dhamma,>ama'a, the ninth #hapter of the Si&th Boo' of A hidhamma, we understand that, as he e#omes aware of his new ody, the first pro#ess of thought whi#h o##urs to a eing in his new life is the pro#ess of unmoral thought a##ompanied y a strong desire to li$e the new life, with the idea% 0This is mine: this am 8: this is Myself.B 1hen this pro#ess is a out to o##ur, the life,#ontinuum $i rates first for two moments. "e&t #omes the mind,door apprehension, and then follows a series of se$en apper#epti$es, a##ompanied y a strong desire to li$e the new life. Thereafter, life,#ontinua egin to flow again. 8n fa#t, this eing D54E does not 'now anything of his present new life. ;e li$es, refle#ting on what he had e&perien#ed in the pre$ious e&isten#e. The asis of mind, howe$er, is too wea', so that the o 2e#t also #annot e #learly refle#ted. The o 2e#t eing thus indistin#t, there generally arise only su#h #lasses of #ons#iousness as are #on2oined with perple&ity. After two months or so from the time of impregnation, during whi#h period the indi$idual is gradually de$eloping, the #ontrolling powers of the eyes, ears, et#., #omplete their full de$elopment. But there eing no light, and so on, in the wom of the mother, the four #lasses of #ognition,,$isual, auditory, and so on,,do not arise. /nly the ta#tile

53 #ognition and the mind,#ognition arise. The #hild suffers mu#h pain and distress at e$ery #hange of the mother0s odily posture, and mu#h more so while he is eing orn. E$en after he has #ome into the outer world, he has to lie $ery fee ly on his a#' till the deli#ate ody e#omes strong enough )lit., rea#hes the state of maturity* to ear itself. During this period, he #annot #ogni<e present o 2e#ts, ut his mind generally turns towards the o 2e#ts of his pre$ious e&isten#e. 8f he #omes from the hell,world, he generally presents an unpleasant fa#e, for he still feels what he had e&perien#ed in the hell,world. 8f he #omes from the a ode of de$as, his pleasant fa#e not only shines with smiles, ut in its 2oyous e&pression of laugh, as it were, he shows his happiness at some thought of the o 2e#ts of the De$a,world. .urthermore, the mem ers of his ody steadily e#ome stronger, and his sense, impressions #learer. So he is soon a le to play 2oyfully in his own dear little ways. A happy life is thus egun for him: and he egins to ta'e an interest in his new life. ;e ta'es to and imitates his mother0s spee#h. ;e prattles with her. Thus his senses almost entirely turn to the present world, and all his refle#tions of the pre$ious life fade away. That is to say, he forgets his pre$ious e&isten#e. Do all eings forget their pre$ious e&isten#es only at this period of lifeA "o, not all eings. Some who are $ery mu#h oppressed with the pain of #on#eption, forget their pre$ious e&isten#es during the period of pregnan#y, some at the time of irth, some at the aforesaid period: some during the period of youth, and some in old age. Some e&traordinary men do not forget for the whole of their lifetime, and there are e$en some who are a le to refle#t two or three pre$ious e&isten#es. They are #alled Catissarasatta, those gifted with the memory of their pre$ious e&isten#es. "ow, to return to our su 2e#t. Though the si&,door pro#esses of thought egin to wor' after the #hild has een orn, yet the si&,door pro#esses wor' themsel$es out in full a#tion only when the #hild is a le to ta'e up present o 2e#ts. Thus, in e$ery pro#ess of thought, e$ery pre#eding #ons#iousness that has 2ust #eased is related to e$ery su##eeding #ons#iousness that has immediately arisen, y way of #ontiguity. And this relation of #ontiguity pre$ails throughout the whole span of the re#urring e&isten#es of an indi$idual, right from the untra#ea le eginning, with un ro'en #ontinuity. But only after he has attained the Path of Arahantship and has entered the Ihandha,Parini +na )i.e. the final e&tin#tion of the .i$e Aggregates*, does this #ontinuum rea', or, more stri#tly spea'ing, #ease fore$er. 1hy is anantara so #alled, and why pa##ayaA Anantara is so #alled e#ause it #auses su#h states of phenomena as are similar to its own to su##eed in the immediately following instant. Pa##aya is so #alled e#ause it renders help. 8n the phrase 0similar to its own0, the word 0similar0 is meant to e&press similarity in respe#t of ha$ing the fa#ulty of eing #ons#ious of an o 2e#t. And Sarammanta means a phenomenon, whi#h does not o##ur without the presen#e of an o 2e#t. So it has een rendered as 0similar in respe#t of ha$ing the fa#ulty0, and so forth.

5= Also the phrase BDhammantarassa,uppadanatthenaB e&presses the following meaning%,BThough the pre#eding thought #eases, the #ons#ious fa#ulty of it does not e#ome e&tin#t until it has #aused the su##eeding thought to arise.B ;ere it should e orne in mind that the series of pa##aya,Dhammas of this relation resem les a series of pre#eding mothers, and the series of pa##ayuppanna, dhamma resem les a series of su##eeding daughters. This eing so, the last dying,thought of an Arahant should also #ause the arising of a re irth,#ons#iousness. But it does not do so, for, at the #lose of the e$olution of e&isten#e, all a#ti$ities of $olitions and defilements )Iamma,'ilesa* ha$e entirely #eased, and the last dying,thought has rea#hed the final, ultimate 9uies#en#e.

DEnd of the Anantara,RelationE

-hapter .i$e
Samanantara,Pa##aya or the Relation of 8mmediate -ontiguity
The #lassifi#ations of the pa##aya,Dhammas and pa##ayuppanna,dhamma of this relation, are, all of them, the same as those of the anantarapa##aya. 8n what sense is samanantara to e understoodA Samanantara is to e understood in the sense of 0thorough immediateness0. ;owA 8n a stone pillar, though the groups of matter therein seem to unite into one mass, they are not without the material 9uality of limitation or spa#e, whi#h inter$enes etween them, for matter, is su stantial and formati$e. That is to say, there e&ists an element of spa#e, #alled mediary or #a$ity, etween any two units of matter. But it is not so with immaterial 9ualities. There does not e&ist any spa#e, mediary or #a$ity, etween the two #onse#uti$e groups of mind and mental #on#omitants. That is to say, they )groups of mind and mental #on#omitants* are entirely without any media#y, e#ause the mental state is not su stantial and formati$e. The media#y etween two #onse#uti$e groups of mind and mental #on#omitants is also not 'nown to the world. So it is thought that mind is permanent, sta le, stationary, and immuta le. ;en#e, samanantara0 is to e understood in the sense of 0thorough immediateness0. Anantarattha has also een e&plained in the foregoing relation as Attano anantare attasadisassa dhammantarassa uppadanatthena: that is e#ause it #auses su#h states of phenomena as are similar to its own to su##eed in the immediately following instant. This eing so, some su#h suggestion as follows might e put forward% at the time of 0sustained #essation0 D5@E )nirodhasamapatti*, the pre#eding #ons#iousness is that of neither,

54 #ons#iousness,nor,un#ons#iousness, and the su##eeding #ons#iousness is that of the Aryan .ruit. Between these two #lasses of #ons#iousness, the total suspension of thought o##urs either for one day, or for two, or three... or e$en for se$en days. Also in the a ode of un#ons#ious eings, the pre#eding #ons#iousness is that of de#ease )#uti#itta, the dying,thought* from the pre$ious Iamalo'a: and the su##eeding one is that of re irth )patisandhi#itta* in the following Iamalo'a. Between these two #lasses of #ons#iousness, the total suspension of thought of the un#ons#ious eing o##urs for the whole term of life amounting to fi$e hundred 'appaFs or great aeons. ;en#e, is it not #orre#t to say that the two #lasses of pre#eding #ons#iousness are without the fa#ulty of #ausing to arise something similar to themsel$es in an immediately following instantA The reply to this is% "o, they are not without this fa#ulty. The fa#ulty has only een retarded in its operation for a #ertain e&tended period, through #ertain highly #ulti$ated #ontemplations and resolutions made. 1hen the pre#eding thoughts #ease, they #ease together with the power, whi#h they possess, of #ausing something to arise similar to themsel$es. And the su##eeding thoughts, eing una le to arise in #ontinuity at that immediate instant, arise only after the lapse of the aforesaid e&tent of time. 8t #annot e rightly said that they )the pre#eding thoughts* do not possess the fa#ulty of #ausing to arise something similar to themsel$es, or that they are not anantara, relations only e#ause of a suspension of operation of the fa#ulty. .or, we do not spea' of a 'ing0s armies when they are not a#tually in a attle or in the $ery a#t of fighting, or while they are roaming a out, not eing re9uired to fight y the 'ing, who at su#h times may say, BMy men, it is not the proper time for you yet to fight. But you shall fight at su#h and su#h a time.B 1e do not then say that they are not armies or that they ha$e no fighting 9ualities. 8n pre#isely the same way, the relation etween the two aforesaid pre#eding thoughts is to e understood. ;ere some might say% 08t has 2ust een said in this relation that oth the relating and the related things, eing in#orporeal 9ualities ha$ing no form whate$er and ha$ing nothing to do with any material 9uality of limitation )spa#e* inter$ening etween, are entirely without media#y or #a$ity. 8f this e so, how shall we elie$e the o##urren#e at e$ery moment, of the arising and #easing of #ons#iousness, whi#h has een e&plained in the arammana,pa##aya y the illustration of the sound of a gong and of a $iolinA 1e may answer this 9uestion y asserting the fa#t, whi#h is 9uite o $ious in the psy#hi#al world that the $arious #lasses of #ons#iousness are in a state of #ontinual flu&, i.e., in a #ontinuous su##ession of #hange. 8t has also een e&plained, in detail, in the essays on -itta >ama'a.

DEnd of the Samanantara,RelationsE

-hapter Si&
Saha2ata,Pa##aya or the Relation of #oe&isten#e

5@ The #lassifi#ations of the pa##aya and pa##ayuppanna,Dhammas of this relation will now e dealt with. All #oe&istent #lasses of #ons#iousness and their mental #on#omitants are ea#h mutually termed pa##aya and pa##ayuppanna,Dhammas. So also are the mental aggregates of re irth and the asis of mind, whi#h #oe&ist with re irth: and so also are the 7reat Essentials, mutually among themsel$es. All the material 9ualities orn of Iamma at the moment of re irth and all the material 9ualities whi#h are orn of mind, during life, at the nas#ent instant of ea#h momentary state of #ons#iousness )whi#h is #apa le of produ#ing material 9uality*, are merely termed the pa##ayuppanna, Dhammas, of that #oe&istent #ons#iousness. All the material 9ualities deri$ed from the 7reat Essentials are, howe$er, termed the pa##ayuppanna,Dhammas of the 7reat Essentials. 8n what sense is saha2ata to e understood, and in what sense pa##ayaA Saha2ata is to e understood in the sense of #oe&isten#e, and pa##aya in the sense of rendering help. ;ere, #oe&isten#e means that when a phenomenon arises, it arises together with its effe#t: or, in other words, also #auses its effe#t to arise simultaneously. Su#h is the meaning of #oe&isten#e implied here. .or e&ample, when the sun rises, it rises together with its heat and light. And when a #andle is urning, it urns together with its heat and light. So also, this relating thing, in arising, arises together with related things. 8n this e&ample, the sun is li'e ea#h of the mental states: the sun0s heat li'e the #oe&isting mental states: and the sun0s light is li'e the #oe&isting material 9ualities. Similarly, the sun is li'e ea#h of the 7reat Essentials: its heat, the #oe&isting 7reat Essentials: and its light, the #oe&isting material 9ualities deri$ed from them. 8n the e&ample of the #andle, it should e understood in a similar way.

DEnd of the Saha2ata,RelationE

-hapter Se$en
Annamanna,Pa##aya or the Relation of Re#ipro#ity
1hat has een spo'en of the pa##aya,Dhammas in the #lassifi#ations of the relation of #oe&isten#e is here )in this relation* the pa##aya as well as the pa##ayuppanna, Dhammas. All states of #ons#iousness and their mental #on#omitants are, re#ipro#ally, the pa##aya and the pa##ayuppanna, Dhammas: so are the #oe&isting 7reat Essentials: so are the mental aggregates of re irth: and so is the asis of mind or heart, ase whi#h #oe&ists with the mental aggregates of re irth. As to the sense implied here, it is easy to understand. ;owe$er, an illustration will not e uninteresting. 1hen three sti#'s are set upright leaning against one another at their upper ends, ea#h of them depends on, and is depended on y, the other two. As long as one of them remains in su#h an upright position, so long will all remain in the same

5G position. And, if one of them falls, all will fall at the same time. E&a#tly so should this relation of re#ipro#ity e understood. ;ere, if any one should assert that the mental properties are not a le to arise without #ons#iousness rendering them ser$i#e as their ase, we would a#'nowledge that this is so. 1hyA Be#ause the fun#tion of 'nowing is predominant among the fun#tions of #onta#t, and so forth, of the mental properties, and, in the Dhammapada, as e&pounded y the /mnis#ient Buddha, 0mind is predominant0 )Manopu angama Dhamma, et#.* And again if anyone holds that #ons#iousness also is not a le to arise without the mental properties as a #orrelati$e, we will support this $iew. They )mental properties* are #on#omitant fa#tors of #ons#iousness: therefore, #ons#iousness also is not a le to arise without its a##ompanying mental properties. 8n a similar way are the four 7reat Essentials to e understood. But the mental 9ualities deri$ed from them should not e #ounted as #on#omitant fa#tors, for they are only deri$ati$es. Then are the material 9ualities of life and those orn of food not #on#omitant fa#tors, seeing that they #an e&er#ise, indi$idually, the #ausal relation of #ontrol and that of foodA "o, they are not. They may e ta'en as #on#omitant fa#tors only when the de$elopment is in full swing, ut not when things are only at the state of genesis. 8n this relation of re#ipro#ity, the arising of #on#omitants at the stage of genesis is a ne#essary fa#tor.

DEnd of the Annamanna,RelationE

-hapter Eight
"issaya Pa##aya or the Relation of Dependen#e
The relation of dependen#e is of three 'inds% #oe&istent dependen#e, asi# pre, e&istent dependen#e, and asi# o 2e#ti$e pre,e&istent dependen#e. /f these, what is the relation of #oe&istent dependen#eA The relation of #oe&istent dependen#e em ra#es all those that are already #omprised in the relation of #oe&isten#e. ;en#e the #lassifi#ations of relation and related things ought here to e understood in the same way as those that ha$e already een set out in the se#tion on the relation of #oe&isten#e. And what is the relation of asi# pre,e&istent dependen#eA There are si& ases,, eye, ear, nose, tongue, ody and heart. These si& ases, during life, are #ausally related, y way of asi# pre,e&istent dependen#e, to the se$en elements of #ognition. The material ase itself pre,e&ists and ser$es as a standing ground or su stratum, and it is therefore #alled 0 asi# pre,e&istent dependen#e0. ;ere 0 asi#0 is so #alled e#ause of its

5H eing a standing ground or su stratum for mind and mental properties. 0To pre,e&ist0 means to e&ist eforehand,,one thought,moment earlier than its related thing. ;ere the re irth #ons#iousness arises in dependen#e upon the heart asis D5GE that #oe&ists with it, for there is no pre,e&istent physi#al ase at that moment. And the first life,#ontinuum arises in dependen#e upon the same heart, asis, whi#h #oe&ists with the re irth, #ons#iousness. The se#ond life,#ontinuum arises also in dependen#e upon the heart, asis whi#h #oe&ists with the first life,#ontinuum, and so on with the rest, that is, the third life,#ontinuum arises in dependen#e upon the heart, asis that #oe&ists with the se#ond life,#ontinuum, and so on and on, until #omes the moment of death. Thus should e understood the 0 asi# pre,e&istent dependen#eF, whi#h relates to the two elements of #ognition, the element of apprehension and the element of #omprehension. Cust as a $iolin sounds only when the $iolin, ow mo$es a#ross its strings, and not otherwise, so also the fi$e senses awa'e only when the fi$e 'inds of sense,o 2e#ts enter the fi$e a$enues 'nown as 0fi$e ases0, and not otherwise. The impression is possi le only at the stati# period of the o 2e#t and of the asis. /n a##ount of the impression, the life,#ontinuum $i rates for two moments. And, on a##ount of the $i ration of the life, #ontinuum, apprehension o##urs. /n a##ount of apprehension, the fi$e sense,#ognitions are a le to arise. Therefore, the fi$e sense, ases )eye, ear, et#.*, whi#h ha$e arisen at the nas#ent instant of the past su ,#ons#iousness, are the 0 asi# pre,e&istent dependen#es0 of the fi$e elements of sense,#ognition. "ow, at the time of death all the si& ases #ome into eing only at the nas#ent instant of the se$enteenth su ,#ons#iousness, re#'oned a#'ward from the dying, #ons#iousness. "o new ases o##ur after that se$enteenth su ,#ons#iousness. So, at the time of death, all su , #ons#iousness, all si&,door,pro#ess,#ognitions and #ons#iousness of de#ease arise in dependen#e upon these, their respe#ti$e ases that #ame into eing together with the se$enteenth su ,#ons#iousness whi#h has arisen pre$iously to them. This is the #ausal relation of 0 asi# pre, e&istent dependen#e0. 1hat is the #ausal relation of 0 asi# o 2e#ti$e pre,e&istent dependen#e0A 1hen one is refle#ting and holding the $iew% 0my mind lo#ates itself in dependen#e upon the matter whi#h is mine, or myself, or my att+0, through #ra$ing, #on#eit, and error: or when one is reasoning or spe#ulating thus% 0my mind lo#ates itself in dependen#e upon matter whi#h is 8mpermanen#e, 8ll, and "o,soul0, there arise mind, door #ognitions, su#h as determining, and so forth. During that time, ea#h of the material ases e#omes the standing ground for, and also the o 2e#t of, ea#h of the mind,door #ognitions. Therefore, su#h and su#h a heart, asis is #ausally related to su#h and su#h a #ons#iousness and its #on#omitants, y way of asi# o 2e#ti$e pre,e&istent dependen#e. This is the #ausal relation of 0 asi# o 2e#ti$e pre,e&istent dependen#e0. ;en#e the relation of dependen#e is of three different 'inds. ;ere, the dependen#e y way of Suttanta should also e mentioned. 1e 'now that men, animals, trees, and so forth, stand or rest on the earth: the earth in turn, on the great

5J mass of air: and the air, on the limitless empty spa#e underneath. 1e also 'now that men esta lish themsel$es in houses: Bhi''hus, in $iharas or monasteries: de$as in #elestial mansions: and so on with the whole uni$erse. Thus should we understand that e$erything is #ausally related to something else y way of dependen#eL

DEnd of "issaya,RelationE

-hapter "ine
!panissaya,Pa##aya or the Relation of Suffi#ing -ondition
The relation of suffi#ing #ondition is of three 'inds% o 2e#ti$e suffi#ing #ondition, #ontiguous suffi#ing #ondition and natural suffi#ing #ondition. /f these three, the first is the same as o 2e#ti$e dominan#e, and the se#ond as #ontiguity. 1hat is 0natural suffi#ing #ondition0A All past, present and future, internal and e&ternal, #lasses of #ons#iousness together with their #on#omitants, all material 9ualities, "i +na and #on#epts )pannatti*, are natural suffi#ing #onditions, se$erally related, as the #ase may e, to all the present #lasses of #ons#iousness and their #on#omitants. ;ere, the Buddha who passed away and has entered "i +na, ;is Dhamma, the .raternity of ;is san#tified dis#iples, and the su##essions of the re#ogni<ed .raternity, are #ausally related to us, of later generations, y way of natural suffi#ing #ondition, for the #ulti$ation of good. 8n the same way, our forefathers, in their respe#ti$e #apa#ities as parents, tea#hers, wise mon's and Brahmins, eminent philosophers, and powerful and august 'ings, are also #ausally related to the su##eeding generations y way of natural suffi#ing #ondition, either for the #ulti$ation of good or of e$il, or for the e&perien#e of pleasure or of pain. .or whi#h reason,, they esta lished or propounded $arious laws and sayings, moral and immoral, and also worldly institutions,, oth for the welfare and otherwise of the su##eeding generations. The future generations also follow their paths and adopt their #ustoms y doing a#ts of #harity, y o ser$ing the pre#epts, and so forth, y pra#ti#ing the moral and so#ial laws of the world, y adhering to $arious religious eliefs, y ta'ing up $arious 'inds of o##upations, y studying $arious ran#hes of arts and s#ien#e, y go$erning hamlets, $illages and towns, y eing agri#ulturists in the field and on the farm, y digging la'es, ponds and wells, y uilding houses, y ma'ing #arriages and #arts, y uilding oats, steamers and ships, and y see'ing for and a##umulating wealth, su#h as sil$er, gold, pre#ious stones, pearls and so forth and so on. Thus the world has de$eloped un#easingly. The future Buddha )Metteyya*, ;is Dhamma and ;is .raternity are natural suffi#ing #onditions, eing #ausally related to the present generation, for the a#9uirement of $irtues, and the gaining of merit. Suprema#y, wealth, power, prosperity,,whi#h are to e gained in the future,,are also natural suffi#ing #onditions, related to the present

5? generation for the putting forth of efforts of all sorts. The a#9uirement of happy e&isten#e and wealth and the attainment of Path, .ruition and "i +na, whi#h are to e en2oyed in the future, are also natural suffi#ing #onditions, related to the present generation of men for the de$elopment of su#h forms of merit as #harity, $irtue and so on. 1ith the hope of reaping #rops in winter, men till the soil and sow seeds in the rainy season, or they do $arious 'inds of wor', whi#h in#ur la or and intelle#t, with the hope of getting money upon their #ompletion of the wor'. "ow, the #rops to e reaped and the money to e got are future natural suffi#ing #onditions, related to the a#9uisition of #rops and money. 8n the same manner, most people in the present life do many good deeds, reali<ing that they will reap the fruits of their deeds in some life hereafter. 8n this #ase, the fruits, whi#h will e reaped in future, are future natural suffi#ing #onditions, related to the deeds done in the present life. Deeds done efore are also past natural suffi#ing #onditions, related to the fruits, whi#h are to e reaped in the future. Thus we see that the future natural suffi#ing #ondition is as large and wide as the past. The li$ing Buddha, ;is Dhamma, and so on, are present natural suffi#ing #onditions, eing related to the present li$ing men, De$as and Brahmas, and so are li$ing parents to li$ing sons and daughters, and so on. The present natural suffi#ing #ondition is thus o $ious and easy to understand. 8nternal natural suffi#ing #onditions are those that e&ist in an animate person, su#h as the Buddha, and so forth. E&ternal natural suffi#ing #onditions are #onditions, su#h as lands, mountains, ri$ers, o#eans and so on, whi#h ser$e as resting pla#es for the e&isten#e of life )sentient eings*: or su#h as forests, woods, trees, grasses, grains, eans and so forth: or su#h as the moon, the sun, the planets, the stars and so on: or su#h as rain, fire, wind, #old, heat, and so forth, whi#h are useful and ad$antageous to life in one way or another. All these are the more powerful suffi#ing #onditions, either for the a##omplishment of good or for the spreading of e$il: either for the en2oyment of pleasures or for the suffering of pains. Those with an earnest desire to enter "i +na in the present life wor' out the fa#tors of enlightenment. Those with an ardent hope to enter "i +na in the li$es to #ome when Buddhas will appear fulfill the perfe#tions. ;ere, "i +na is the more powerful suffi#ing #ondition for the #ulti$ation of these tas's. A large $ariety of #on#epts or names,and,notions, #ommonly employed, or found in the Tipita'as of the Buddha, are also suffi#ing #onditions for the understanding of many things. 8n fa#t, all #onditioned things here #ome to e only when there are present #auses or #onditions for the same, and not otherwise. And they stand only if there are present #auses for their standing: otherwise they do not. Therefore, #auses or #onditions are needed for their arising as well as for their maintenan#e. ;owe$er, "i +na and #on#epts are things, un#onditioned, without irth and genesis, e$erlasting and eternal. Therefore, no #auses are needed for their arising and maintenan#e. D5HE

3K The Moral is #ausally related to that whi#h is moral y way of suffi#ing #ondition. A #lear e&position of this is gi$en in the Patthana, where it is said% BThrough faith one gi$es #harity, o ser$es the pre#epts and so on.B Similarly, that moral is #ausally related to immoral,,and unspe#ified D5JE or unmoral to unmoral,, y way of suffi#ing #ondition is made #lear y these e&positions% BThrough lust one #ommits murder, theft and so on,B and BThrough suita le #limate and food, one en2oys physi#al health and so forth.B The Moral is also #ausally related to that whi#h is immoral y way of more powerful suffi#ing #ondition. This is to e understood from the following e&position% B/ne may gi$e #harity, and thereupon e&alt oneself and re$ile others. 8n the same manner, ha$ing o ser$ed the pre#epts, ha$ing attained #on#entration of mind, and ha$ing a#9uired learning, one may e&alt oneself and elittle others.B The Moral is also #ausally related to that whi#h is unmoral y way of more powerful suffi#ing #ondition. All good deeds done in the four planes )these four planes are the spheres of Iama, Rupa, Arupa and Lo'uttara*, and all a#tions #onne#ted with doing good, are related, y way of more powerful suffi#ing #ondition, to un,morals of the resultant 'ind, produ#i le at a remote period. Those who pra#ti#e for the Perfe#tion of #harity, suffer mu#h physi#al and mental pain. Similarly, those who pra#ti#e for su#h other Perfe#tions )Paramita* as of morality, a negation, wisdom, perse$eran#e, patien#e, sin#erity, resolution, lo$e, and resignation, suffer the same. 8t is li'ewise with those who pra#ti#e the #ourse of Chana and Magga )Bsupernormal thoughtB and the Path*. 8mmoralFs are also #ausally related, y way of more powerful suffi#ing #ondition, to morals. .or instan#e, some on this earth, ha$ing done wrong, repent their deeds and etter themsel$es to shun all su#h e$il deeds, y #ulti$ating su#h moral a#ts as gi$ing #harity, o ser$ing the pre#epts, pra#ti#ing Chanas and Maggas. Thus the e$il deeds they ha$e done are related, y way of stronger suffi#ing #ondition, to the moral a#ts they #ulti$ate later. 8mmoralFs are also #ausally related, y way of more powerful suffi#ing #ondition, to un,moralFs. .or instan#e, many people in this world, ha$ing een guilty of e$il deeds, are destined to fall into one of the four planes of misery, and undergo pains of suffering whi#h pre$ail there. E$en in the present life, some, through their own misdeeds or the misdeeds of others, ha$e to ear a great deal of distress. Some, howe$er, en2oy a large $ariety of pleasures with the money they earn y their mis#ondu#t. There are also many who suffer mu#h on a##ount of lust, hate, error, #on#eit, and so forth. !n,morals are also #ausally related y way of more powerful suffi#ing #ondition to morals. ;a$ing e#ome possessed of great wealth, one gi$es #harity, pra#ti#es for the perfe#tion of good morals, fosters wisdom, and pra#ti#es the religious e&er#ises in a suita le pla#e, su#h as a monastery, a hollow pla#e, a #a$e, a tree, a forest, a hill, or a $illage, where the #limate is agreea le and food is a$aila le. !n,moralFs are also #ausally related y way of more powerful suffi#ing #onditions to immoralFs. Being e9uipped with eyes, many e$ils are orn of sight within

35 oneself. A similar e&planation applies to our e9uipment with ears, et#.: so also as regards hands, legs, swords, arms, et#. 8t is thus that suffi#ing #ondition is of three 'inds. Suffi#ing #ondition y way of Suttanta D5?E may also e mentioned here. 8t is found in many su#h passages in the Pita'as as, Bthrough inter#ourse with $irtuous friendsB, Bthrough asso#iation with sinful #ompanionsB, B y li$ing in the $illageB, B y dwelling in the forestB, and so forth. 8n short, the fi$e #osmi# orders )Pan#a, niyamadhamma* are the stronger suffi#ing #onditions relating to the three worlds,,the animate world, the inanimate world, and the world of spa#e, to go on un#easingly through aeons of time. This also has een e&pounded at length y us in the "iyamadipani D3KE. 1hy is arammanupanissaya so #alledA 8t is so #alled e#ause the dominant o 2e#t a#ts as a main asis for su 2e#ts )arammani'a*. 1hy is anatarupanissaya so #alledA 8t is so #alled e#ause the pre#eding #ons#iousness a#ts as a main asis for the arising of its immediate su##eeding #ons#iousness. The pre#eding #ons#iousness is 2ust li'e the mother, and the su##eeding one, the son. ;ere, 2ust as the mother gi$es irth to the son who owes his e&isten#e to her in parti#ular, so also the pre#eding #ons#iousness gi$es irth to the su##eeding one, whi#h owes its e&isten#e parti#ularly to its prede#essor. 1hy is pa'atupanissaya so #alledA 8t is so #alled e#ause it is naturally 'nown to the wise as a distin#t suffi#ing #ondition. ;ere, something further re9uires to e said. The influen#e of a suffi#ing #ondition in #ontiguity per$ades only its immediate su##essor, ut that of a natural suffi#ing #ondition #an per$ade many remote ones. Therefore, what in this present life has een seen, heard, smelt, tasted, tou#hed and e&perien#ed in days, months, years, long gone y, ta'es form again at the mind,door, e$en after a lapse of a hundred years, if a suffi#ient #ause is a$aila le. And so people remem er their past, and #an utter su#h e&pressions as B8 saw it eforeB, B8 heard it eforeB, and so on. These eings, whose irth is apparitional D35E, also remem er their former e&isten#es: li'ewise, some among men, who are gifted with the memory of their former e&isten#es, #an do so. 8f one out of a hundred thousand o 2e#ts e&perien#ed efore e met with afterwards, many or, it may e, all of them reappear in the pro#ess of thought.

DEnd of the !panissaya,RelationE

-hapter Ten
Pure2ata,Pa##aya or the Relation of Pre,E&isten#e

33 The relation of pre,e&isten#e is of three 'inds% asi# pre,e&isten#e, o 2e#ti$e pre, e&isten#e, and asi# o 2e#ti$e pre,e&isten#e. /f these, the first and the last ha$e already een dealt with under the heading of "issaya in the foregoing se#tion on the "issaya,relation. / 2e#ti$e pre,e&isten#e is the name gi$en to the present eighteen, 'inds of material 9ualities of the determined #lass )nipphanna*. /f these, the present fi$e o 2e#ts )$isi le form, sound, and so forth* are #ausally related, always y way of o 2e#ti$e pre, e&isten#e, to those thoughts, whi#h are #apa le of ta'ing part in the fi$e,door pro#esses. Cust as the sound of the $iolin only arises when it is played with a ow, and the sounding ne#essitates the pre,e&isten#e of oth the $iolin strings and the $iolin ow, so also those thoughts, whi#h ta'e part in the fi$e,door pro#esses, spring into eing owing to the presentation of the fi$e o 2e#ts of sense at the fi$e doors, whi#h are no other than the fi$e ases. The presentation is possi le only when the door and the o 2e#t are in their stati# stages. Those fi$e o 2e#ts not only present themsel$es at the fi$e doors of the fi$e senses at that stati# period, ut they also present themsel$es at the mind,door. /n this a##ount, the life,#ontinuum $i rates for two moments, and then #eases: and the #essation of the life,#ontinuum gi$es rise to a #ons#iousness,series. This eing so, the #ons#iousness, series in any pro#ess #annot arise without the pre,e&isten#e of the o 2e#ts and of the ases. The eighteen 'inds of determined material 9ualities are either past, e#ause they ha$e #eased, or future, e#ause they ha$e not yet arisen, or present, inasmu#h as they are still e&isting. All of them, without distin#tion, may e o 2e#ts of the mind,door #ognitions. But, among them, only the present o 2e#ts a#t as o 2e#ti$e pre,e&isten#e. And if a thing in any distant pla#e, or #on#ealed from sight, itself e&isting, e#omes an o 2e#t of mind, it also may e #alled a present o 2e#t.

DEnd of the Pure2ata,RelationE

-hapter Ele$en
Pa##ha2ata,Pa##aya or the Relation of Post,E&isten#e
E$ery posterior #ons#iousness that springs into eing, #ausally relates to the still e&isting group of prior #orporeal 9ualities orn of the .our /rigins D33E )'amma, #itta, utu, ahara*, y way of post,e&isten#e, in helping them to de$elop and thri$e. .or e&ample, the rainwater that falls e$ery su se9uent year renders ser$i#e y way of post, e&isten#e to su#h $egetation as has grown up in pre$ious years, in promoting its growth and de$elopment.

3= ;ere, y Be$ery posterior #ons#iousnessB are meant all #lasses of #ons#iousness eginning from the first life,#ontinuum to the final dying,thought. And, y Bprior #orporeal 9ualitiesB are meant all #orporeal 9ualities orn of .our /rigins starting from the group of material 9ualities orn of 'amma, whi#h #oe&ist with the re irth,#on#eption. The fifteen states of the life,#ontinuum starting serially from the first life, #ontinuum, whi#h has arisen after the re irth,#on#eption, #ausally relate y way of post, e&isten#e to the group of material 9ualities orn of 'amma, whi#h #oe&ist with the re irth,#on#eption. As to the re irth,#on#eption, it #annot e a #ausal relation y way of post,e&isten#e, for it #oe&ists with the group of #orporeal 9ualities orn of 'amma. Similarly, the si&teenth life,#ontinuum #annot e#ome a #ausal relation y way of post, e&isten#e, for it #omes into e&isten#e only when that group of material 9ualities rea#hes the stage of dissolution. Therefore, these are Bthe fifteen states of the life,#ontinuumB whi#h #ausally relate as a o$e. At the stati# moment of the re irth,#on#eption, there spring up two groups of material 9ualities, orn of 'amma, and orn of temperature: D3=E and the same at the arrested moment. But at the nas#ent moment of the first life,#ontinuum, three groups spring up% that orn of 'amma, that orn of temperature, and that orn of mind. 1hen o2a )the nutriti$e essen#e* of the food eaten, spreads all through the ody, the #orporeal nutriti$e essen#e a sor s the stimulant, and produ#es a group of material 9ualities. .rom that time onward, the groups produ#ed y the .our /rigins spring up in#essantly, li'e the flame of a urning lamp. Lea$ing out the nas#ent moment, so long as these groups stand at their stati# stage, e$ery one of the posterior fifteen #lasses of #ons#iousness renders them help y way of post,e&isten#e. (uddhi$irulhiya means Bfor the gradual de$elopment and progress of the series of #orporeal 9ualities orn of the .our /rigins.B Therefore, if they, the four 'inds of #orporeal groups, are repeatedly related y )lit., do repeatedly o tain* the #ausal relation of post,e&isten#e, then they lea$e ehind them, when their physi#al life,term has e&pired, a powerful energy,,an energy ade9uate to produ#e the de$elopment, progress and prosperity of the su se9uent series of groups.

DEnd of the Pa##ha2ata,RelationE

-hapter Twel$e
Ase$ana,Pa##aya or the Relation of ;a itual Re#urren#e
The forty,se$en 'inds of mundane apper#eptions #omprising the twel$e #lasses of immoral #ons#iousness, the se$enteen mundane #lasses of moral #ons#iousness, and the eighteen #lasses of inoperati$e #ons#iousness )o tained y e&#luding the two #lasses of #ons#iousness, #alled Bturning towardsB, a$a22ana, from the twenty*, are here termed the

34 #ausal relation of ha itual re#urren#e. 1hen any one of these arri$es at the apper#eptional pro#ess )i.e., the se9uen#e of se$en similar states of #ons#iousness in a pro#ess of thought* e$ery pre#eding apper#eption #ausally relates itself y way of ha itual re#urren#e to e$ery su##eeding apper#eption. The related things, pa##ayuppanna,Dhammas, #omprise the su##eeding apper#eptions as stated a o$e, as well as the .our Paths. 8n what sense is the term ase$ana to e understoodA 8t is to e understood in the sense of ha ituating y #onstant repetition or of #ausing in itFs pa##ayuppanna,dhamma to a##ept its inspiration, for them to gain greater and greater profi#ien#y, energy and for#e. ;ere Paguna ha$a means profi#ien#y of the su##eeding apper#eptional thoughts in their apper#epti$e fun#tions and stages: 2ust as one who reads a lesson many times e#omes more profi#ient with ea#h new reading. Pari$aso literally means perfuming, or inspiring. Cust as a sil' #loth is perfumed with sweet s#ents, so also is the ody of thought, so to spea', perfumed, or inspired, with lust, hate, and so forth: or with disinterestedness )ara22ana*, amity )adussana*, and so on. Although the pre#eding apper#eption #eases, its apper#eptional for#e does not #ease: that is, its for#e per$ades the su##eeding thought. Therefore, e$ery su##eeding apper#eption, on #oming into e&isten#e, e#omes more $igorous on a##ount of the formers ha ituation. Thus the immediate pre#eding thought ha ituates or #auses its immediate su##essor to a##ept its ha ituation. ;owe$er, the pro#ess of ha itual re#urren#e usually #eases at the se$enth thought, after whi#h, either resultant thought,moments of retention follow, or su siden#e into the life,#ontinuum ta'es pla#e. ;ere, ha itual re#urren#e, as dealt with in the Suttanta, ought to e mentioned also. Many passages are to e found in se$eral parts of the Sutta Pita'a. Su#h are% Satipatthanam ha$eti% Bone #ulti$ates the earnest appli#ations in mindfulnessB: Sammappadhanam ha$eti% Bone #ulti$ates the supreme effortB: Sati,sam o22hangam ha$eti% Bone #ulti$ates mindfulness, a fa#tor of EnlightenmentB: Dhamma$i#aya, sam o22hangam ha$eti% Bone #ulti$ates the Bin$estigation of truth,B a fa#tor of EnlightenmentB: Sammaditthim ha$eti% Bone #ulti$ates the right $iewB: Sammasan'appam ha$eti% Bone #ulti$ates right aspirationB. and so on. 8n these passages, y B ha$etiB is meant, to repeat the effort either for one day, or for se$en days, or for one month, or for se$en months, or for one year, or for se$en years. Moral and immoral a#tions, whi#h ha$e een repeatedly performed or #ulti$ated, or many times done in former e&isten#es, #ausally relate y way of ha itual re#urren#e to moral and immoral a#tions of the present e&isten#e for their greater impro$ement and worsening respe#ti$ely. The relation whi#h effe#ts the impro$ement and the worsening respe#ti$ely of su#h moral and immoral a#tions, at some other distant time or in some future e&isten#e, is #alled suffi#ing #ondition, ut the one whi#h effe#ts this only during the apper#eptional pro#ess is #alled ha itual re#urren#e.

3@ 8n this world, there are #learly to e seen always many in#idental results or #onse9uen#es following upon great a#hie$ements in art, s#ien#e, literature, and so forth, whi#h ha$e een #arried out in thought, word, and deed, #ontinuously, repeatedly and in#essantly. As su#h a relation of ha itual re#urren#e is found among all transient phenomena, manly <eal and effort, e&erted for a long period of time, ha$e de$eloped to su#h a high degree that many great and diffi#ult la ors ha$e rea#hed #omplete a##omplishment and that e$en Buddhahood has een attained.

DEnd of Ase$ana,RelationE

-hapter Thirteen
Iamma,Pa##aya or the Relationship of Iamma
The relation of 'amma is of two 'inds% #oe&istent 'amma and asyn#hronous 'amma. /f these two, all $olitions, moral, immoral, and unmoral, whi#h #onsist of three time,phases, #onstitute the #ausal relation of #oe&istent 'amma. Their related things are% All #lasses of #ons#iousness and their mental #on#omitants in #oe&isten#e with $olition: material 9ualities orn of 'amma, whi#h arise simultaneously with the re irth, #on#eption, and material 9ualities produ#ed y mind during the term of life. Past moral and immoral $olitions #onstitute the #ausal relation of asyn#hronous 'amma. Their related things are the thirty,se$en #lasses of mundane resultant #ons#iousness and their mental #on#omitants, and all the material 9ualities orn of 'amma. 1hy is 'amma so #alledA 8t is so #alled on a##ount of its pe#uliar fun#tion. This pe#uliar fun#tion is nothing ut $olition )or will* itself, and it dominates e$ery a#tion. 1hen any a#tion of thought, word, or ody, ta'es pla#e, $olition )or will* determines, fashions, or #auses its #on#omitants to perform their respe#ti$e fun#tions simultaneously.

3G .or this reason, $olition is said to e predominant in all a#tions. Thus 'amma is so #alled on a##ount of its pe#uliar fun#tion. /r, to define it in another way, 'amma is that y whi#h #reatures do )or a#t*. 1hat do they do thenA They do physi#al wor', $o#al wor', and mental wor'. ;ere, y Bphysi#al wor'B is meant standing, sitting, and so forth: stepping forward and a#'ward, and so on: and e$en the opening and the shutting of the eyelids. (o#al wor' means produ#ing $o#al sounds. Mental wor' means thin'ing wisely or adly, and, in short, the fun#tions of seeing, hearing, and so forth, with the fi$e senses. Thus all the a#tions of eings are determined y this $olition. Therefore it is #alled 'amma. Saha2ata is that whi#h #omes into eing simultaneously with its related things. Saha2ata'amma is a #oe&istent thing as well as a 'amma. Saha2ata'amma,pa##aya is a #ausal relation standing )to its effe#ts* y way of #oe&istent 'amma. "ana''hani'am is a thing differing in point of time from its effe#ts. That is to say, the time when the $olition arises is one, and the time when its effe#ts ta'e pla#e is another: or, in other words, the $olition is asyn#hronous. ;en#e asyn#hronous $olition is a $olition that differs in point of time from its effe#ts. So "ana''hani'a'ammapa##aya is a #ausal relation standing )to its effe#ts* y way of asyn#hronous 'amma. The $olition whi#h #oe&ists with the Aryan Path, only at the moment of its #easing, immediately produ#es its effe#t, and so it also is asyn#hronous. ;ere, a moral $olition su#h as predominates in #harity, for instan#e, is #ausally related to its #oe&istent mind and mental 9ualities, together with the material 9ualities produ#ed y the same mind, y way of #oe&istent 'amma. 8t is also #ausally related, y way of asyn#hronous 'amma, to the resultant aggregates of mind and material 9ualities orn of that 'amma, whi#h will e rought into e&isten#e at a distant period in the future. Thus a $olition, whi#h is transmuted into a #ourse of a#tion entailing moral and immoral #onse9uen#es, is #ausally related to its related things y way of two su#h different relations at two different times. 8n this asyn#hronous 'amma relation, the 'amma signifies 9uite a pe#uliar energy. 8t does not #ease though the $olition #eases, ut latently follows the se9uen#es of mind. As soon as it o tains a fa$ora le opportunity, it ta'es effe#t immediately after the dying, thought has #eased, y transmuting itself into the form of an indi$idual in the immediately following e&isten#e. But, if it does not o tain any fa$ora le opportunity, it remains in the same latent mode for many hundreds of e&isten#es. 8f it o tains a fa$ora le opportunity, then what is #alled Bsu lime 'ammaB ta'es effe#t, upon the ne&t e&isten#e in the Brahma,lo'a, y transmuting itself into the form of a Brahma,de$a, and it is so matured that it e&hausts itself at the end of this se#ond e&isten#e, and does not go any further.

DEnd of Iamma,RelationE

3H

-hapter .ourteen
(ipa'a,Pa##aya or the Relation of Effe#t
Thirty,si& #lasses of resultant #ons#iousness and their #on#omitants are the relation of effe#t. As they are mutually related to one another, the related things em ra#e all of them, as well as the material 9ualities orn of 'amma at the time of #on#eption, and those produ#ed y the resultant #ons#iousness during life. 8n what sense is $ipa'a appliedA 8t is applied in the sense of $ipa##ana, whi#h means a #hange of state from infan#y or youth to maturity. 1hose tenderness and maturity are meantA 1hat is meant of the former is the infan#y of the past $olition, whi#h is 'nown as asyn#hronous 'amma. By maturity, also, is meant the maturity of the same 'amma. ;ere, it should e understood that ea#h $olition has four a$atthas, or time, phases,,#etana$attha, or the genesis of $olition: 'amma$attha, or the #ontinuan#e of $olition: nimitta$attha, or the representation of $olition, and $ipa'a$attha, or the final result. ;ere, although the $olition itself #eases, its pe#uliar fun#tion does not #ease, ut latently follows the series of thought. This is #alled 'amma$attha, or the #ontinuan#e of $olition. 1hen it o tains a fa$ora le opportunity for fruition, the 'amma represents itself to the person a out to die. That is to say, he himself feels as if he were gi$ing #harity, or o ser$ing the pre#epts, or perhaps 'illing some #reatures. 8f this 'amma fails to represent itself, a sym ol 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 any thing with whi#h he had #ommitted su#h 'amma in the past. /r, sometimes, there is represented to him the sign of the ne&t e&isten#e where he is destined to open his new life. That is to say, su#h o 2e#ts as the a odes or pala#es of the De$as, or the fires of the "iraya,worlds, or what, not, whi#h,,as it will e his lot to o tain, or to e&perien#e, su#h in the e&isten#e immediately following,,enter the fields of presentation through the si& doors. These are #alled nimitta$attha, the representation, of the $olition. "ow, how are we to understand the $ipa'a$atthaA 8f a person dies with his attention fi&ed upon one of these three #lasses of o 2e#ts, either on the 'amma itself or on the sign of it, or on the sign of destiny, it is said that 'amma has effe#ted itself, or has #ome to fruition, in the immediately new e&isten#e. 8t has transmuted itself into a personality, and appears, so to spea', in the form of a eing in the new e&isten#e. This is #alled the $ipa'a$attha, or the final result. ;ere, in the first three a$atthas, the $olition is said to e in the state of infan#y or youth. D34E The last one shows that the $olition has

3J arri$ed in maturity, and #an effe#t itself. Therefore, as has een said, $ipa##ana means a #hange of state from infan#y or youth to maturity. Thus $ipa'a is the name assigned to the states of #ons#iousness and their #on#omitants, whi#h are the results of the $olitions, or to the matured $olitions themsel$es. Cust as mangoes are $ery soft and deli#ate when they are ripe, so also the resultant states are $ery tran9uil, sin#e they are ina#ti$e and ha$e no stimulus. They are so tran9uil that the o 2e#ts of su ,#ons#iousness are always dim and o s#ure. /n re$i$ing from su , #ons#iousness, one has no #ons#iousness of what its o 2e#t was. .or this reason, there is no possi ility of o##urren#e of a pro#ess of thought, whi#h #an refle#t the o 2e#t of the su ,#ons#iousness thus% BSu#h and su#h an o 2e#t has een met with in the past e&isten#eB,,although, in sleep at night, the su ,#ons#iousness ta'es for its o 2e#t one of the three #lasses of o 2e#ts )'amma, the sym ols of 'amma, and the sym ols of oneFs future destiny*, whi#h had een e&perien#ed efore, at the time of approa#hing death, in the immediately pre#eding e&isten#e. ;en#e, it is, that one 'nows nothing a out any o 2e#t from a past e&isten#e, either in sleep or in wa'ing. Thus the mutual relationship y way of ina#ti$ity, non,stimulation, and tran9uility, is termed the fun#tion of (ipa'a.

DEnd of (ipa'a,RelationE

-hapter .ifteen
Ahara,Pa##aya or the Relation of .ood
The relation of food is of two 'inds% material and immaterial. /f these, material food #onnotes the nutriti$e essen#e )or what is #alled edi le food*, whi#h again is su di$ided into two 'inds% internal and e&ternal. All the natural 9ualities orn of the .our -auses, D3@E pertaining to those #reatures that li$e on edi le food, are here the pa##ayuppanna,Dhammas related to the two 'inds of material food. As to immaterial food, it is of three different 'inds% #onta#t, $olitional a#ti$ity of mind, and #ons#iousness. These 'inds of immaterial food, or pa##aya Dhammas are #ausally related to the #oe&istent properties, oth mental and material, whi#h are their #orresponding pa##ayuppanna,dhamma. 8n what sense is ahara to e understoodA Ahara is to e understood in the sense of 0holding up strongly0, whi#h means B#ausing to e&ist firmlyB. That is to say, a relating

3? thing nourishes its related thing so as to ena le it to endure long, to de$elop, to flourish, and to thri$e, y means of support. Though the #ausal relation of food possesses a produ#ing power, the power of support is predominant here. ;ere, the two material foods are #alled ahara, e#ause they strongly hold up the group of internal material 9ualities orn of the .our -auses, y nourishing them so that they may e&ist firmly, endure long, and rea#h un,#urtailed the ounds )or limits* of their life,term. -onta#t is an ahara also, e#ause it strongly holds up its #oe&istent things, and ena les them to stand firmly and endure long y nourishing them with the essen#e e&tra#ted from desira le and undesira le o 2e#ts. (olitional a#ti$ity of mind, or )in a word* will, is an ahara in that it furnishes #ourage for the e&e#ution of deeds, words, and thoughts. And #ons#iousness is an ahara also, inasmu#h as it predominates in all thin'ing a out an o 2e#t. These three immaterial foods, in supplying nourishment to the #oe&istent mentals, also affe#t the #oe&istent materials. Ahara here may also e e&plained after the Suttanta method. Cust as irds, as#ertaining where their 9uarters are, fly with their wings through the air from tree to tree and from wood to wood, and pe#' at fruits with their ea's, thus sustaining themsel$es through their whole life, so also eings,,with the si& #lasses of #ons#iousness, as#ertaining o 2e#ts: with the si& 'inds of $olitional a#ti$ity of mind, perse$ering to get something as an o 2e#t: and with the si& 'inds of #onta#t, ma'ing the essen#e of o 2e#ts appear,,either en2oy pleasure or suffer pain. /r, solely with the si& #lasses of #ons#iousness, #omprehending o 2e#ts, they a$ail themsel$es of forming, or e#oming, ody and mind. /r, solely with the #onta#ts, ma'ing o 2e#ts appear in order that feelings may e aroused through the same, they #ulti$ate #ra$ing. /r, #ommitting $arious 'inds of deeds through #ra$ing a##ompanied y $olitions, they migrate )so to spea'* from e&isten#e to e&isten#e. Thus should e understood how e&tensi$e the fun#tioning of the different foods is.

DEnd of the Ahara,RelationE

-hapter Si&teen
8ndriya,Pa##aya or the Relation of -ontrol
The relation of #ontrol is of three 'inds, namely #oe&isten#e, pre,e&isten#e and physi#al life. /f these, the pa##aya,Dhammas of the first 'ind D3GE are the fifteen #oe&istent #ontrols, namely, psy#hi# life, #ons#iousness, pleasure, pain, 2oy, grief, hedoni# indifferen#e, faith, energy, mindfulness, #on#entration, reason, the thought% B8,shall, #ome,to,'now,the,un'nown )"i +na*B, the thought% B8,'nowB, and the thought% B8,ha$e,

=K 'nownB. The pa##ayuppanna,Dhammas are their #oe&istent properties, oth mental and material. The pa##aya,Dhammas of the se#ond 'ind are the fi$e sentient organs% the eye, the ear, the nose, the tongue and the ody. The pa##ayupanna,Dhammas are the fi$e senses together with their #on#omitants. The pa##aya,Dhammas of the third 'ind is only one, namely, physi#al life itself. And all 'amma, orn material 9ualities, with the e&#eption of physi#al life itself, are its pa##ayuppanna,Dhammas. 8n what sense is indriya to e understoodA 8t is to e understood in the sense of Be&er#ising #ontrol o$erB. /$er what does it e&er#ise #ontrolA 8t e&er#ises #ontrol o$er its pa##ayuppanna,Dhammas. 8n what fun#tionA 8n their respe#ti$e fun#tions. Psy#hi# life e&er#ises #ontrol o$er its #oe&istent mental properties in infusing life, that is, in the matter of their prolongation y #ontinuity. -ons#iousness e&er#ises #ontrol in the matter of thin'ing a out an o 2e#t. The fun#tioning of the rest has een e&plained in our re#ent 8ndriya,>ama'a,Dipani. ;ere, some may put a 9uestion li'e this% B1hy are the two se&es D3HE ,,the female and the male,,whi#h are #omprised in the #ategory of #ontrols, not ta'en in this relation as pa##aya,DhammasAB The answer is% Be#ause they ha$e none of the fun#tions of a pa##aya. A pa##aya has three 'inds of fun#tioning, namely, produ#ing, supporting and maintaining. ;ere, if A is #ausally related to B in BFs arising, AFs fun#tioning is said to e that of produ#ing, for had A not o##urred, the arising of B would ha$e een impossi le. The fun#tioning of Anantara may e instan#ed here. Again, if A is #ausally related to B in BFs e&isten#e, de$elopment and prosperity, AFs fun#tioning is said to e that of supporting, for if A did not happen B would not stand, de$elop and flourish. The relation of Pa##ha2ata will ser$e here as an e&ample. And, if A is #ausally related to B in BFs prolongation y #ontinuity, AFs fun#tioning is said to e that of maintaining, for if A did not e&ist, BFs prolongation would e hampered, and its #ontinuity would also e ro'en. The fun#tioning of physi#al life will illustrate this. "ow, the two se&es do not e&e#ute any one of the said three fun#tions. Therefore, they are not ta'en as a pa##aya,Dhamma in this relation of #ontrol. 8f this e so, must they still e #alled #ontrolsA >es, they must e #alled #ontrols. 1hyA Be#ause they ha$e something of #ontrolling power. They #ontrol the ody in its se&ual stru#ture )linga*, in its appearan#e )nimitta*, in its #hara#ters )'utta*, and in its outward dispositions )a'appa*. Therefore, at the period of #on#eption, if the female se& is produ#ed in a eing, all its personality, i.e. the fi$e aggregates produ#ed y the .our -auses )'amma, and so forth*, tends towards femininity. The whole ody, indeed, displays nothing ut the feminine stru#ture, the feminine appearan#e, the feminine #hara#ter, and the feminine outward disposition. ;ere, neither does the female se& produ#e those 9ualities, nor support, nor maintain them. But, in fa#t, when the ody )i e. the fi$e aggregates* has #ome into e&isten#e, the se& e&er#ises #ontrol o$er it as if it )se&* were gi$ing it the order to e#ome so and so. All the aggregates also e#ome in #onformity with the se&, and not out of

=5 #onformity. Su#h is the #ontrolling power of the female se& in the feminine stru#ture. 8n the same manner the male se& e&er#ises #ontrol in the mas#uline stru#ture. Thus the two se&es ha$e #ontrolling fun#tions in the stru#tures, hen#e they mayB e #alled #ontrols. 1ith regard to the heart, asis, though it a#ts as a asis for the two elements of mind,#ognition, it does not #ontrol them in any way. .or, whether the heart is limpid or not, the elements of mind,#ognition in a person of well,trained mind ne$er #onform to it.

DEnd of the 8ndriya,RelationE

-hapter Se$enteen
Chana,Pa##aya or the Relation /f Chana
The se$en #onstituents of 2hana are the pa##aya,Dhammas in the relation of 2hana. They are% $ita''a )initial appli#ation*, $i#ara )sustained appli#ation*, piti )pleasura le interest, somanassa )2oy*, domanassa )grief*, upe''ha )hedoni# indifferen#e* and e'aggata )#on#entration in the sense of #apa#ity to indi$iduali<e*. All #lasses of #ons#iousness )with the e&#eption of the fi$e senses*, their #on#omitants and material 9ualities in #oe&isten#e with the se$en #onstituents, are the pa##ayuppanna,Dhammas here. 8n what sense is 2hana to e understoodA Chana is to e understood in the sense of #losely $iewing or a#ti$ely loo'ing at: that is to say, going #lose to the o 2e#t and loo'ing at it mentally. Cust as an ar#her,,who from a distan#e is a le to send or thrust an arrow into the ullFs eye of a small target,,holding the arrow firmly in his hand, ma'ing it steady, dire#ting it towards the mar', 'eeping the target in $iew, and attenti$ely loo'ing, or rather aiming at it, sends the arrow through the ullFs eye or thrusts it into the latter, so also, in spea'ing of a yogi or one who pra#ti#es 2hana, we must say that he, dire#ting his mind towards the o 2e#t, ma'ing it steadfast, and 'eeping the 'asina,o 2e#t in $iew, thrusts his mind into it y means of these se$en #onstituents of 2hana. Thus, y #losely $iewing them, a person #arries out his a#tion of ody, of word, and mind, without failure. ;ere, Ba#tion of odyB means going forward and a#'ward and so forth: Ba#tion of wordB means ma'ing $o#al e&pressions, su#h as the sounds of alpha ets, words and so forth: a#tion of mindB means eing #ons#ious of / 2e#ts of any 'ind. So no deed, su#h as gi$ing #harity or ta'ing life #an e e&e#uted y a fee le mind la#'ing the ne#essary #onstituents of 2hana. 8t is the same with all moral and immoral deeds

=3 To ha$e a #lear understanding of its meaning the salient #hara#teristi# mar' of ea#h #onstituent of 2hana should e separately e&plained. (ita''a has the #hara#teristi# mar' of dire#ting the #on#omitant properties towards the o 2e#t, and it, therefore, fi&es the mind firmly to the o 2e#t. (i#ara has the #hara#teristi# mar' of re$iewing the o 2e#t o$er and o$er, and it atta#hes the mind firmly to the o 2e#t. Piti has the #hara#teristi# mar' of #reating interest in the o 2e#t, and ma'es the mind happy and #ontent with it. The three 'inds of $edana, i.e. 2oy, grief and indifferen#e, ha$e the #hara#teristi# mar's of feeling the o 2e#t, and they also fasten the mind as regards e&perien#ing the essen#e of desira le, undesira le and neutral o 2e#ts. E'aggata has the #hara#teristi# mar' of #on#entration and it also 'eeps the mind steadfastly fi&ed on the o 2e#t.

DEnd of the Chana,RelationE

-hapter Eighteen
Magga,Pa##aya or the Relation of Path
The twel$e path,#onstituents are the pa##aya,Dhammas in this relation of Magga. They are% ,, Right (iews, Right Aspiration, Right Spee#h, Right A#tion, Right Li$elihood, Right Endea$or, Right Mindfulness, Right -on#entration, 1rong (iews, 1rong Aspiration, 1rong Endea$or, and 1rong -on#entration. There are, howe$er, no distin#t mental properties to whi#h to assign the terms 1rong Spee#h, 1rong A#tion and 1rong Li$elihood. These are ut other names for the four immoral aggregates )a'usala, 'handha*, whi#h appear under the names of lying and so forth. Therefore they are not ta'en as distin#t path,#onstituents. All #lasses of #ons#iousness and mental #on#omitants #onditioned y hetu, and all material 9ualities in #oe&isten#e with the hetu,#onditioned mind are pa##ayuppanna,Dhammas. 8n what sense is magga to e understoodA 8t is to e understood in the sense of path, that is, as the means of rea#hing the realm of misfortune or the realm of "i +na. The eight path,#onstituents )Right (iews, and so on* lead to "i +na. The four wrong path,#onstituents lead to the realm of misfortune. "ow the fun#tioning of 2hana is to ma'e the mind straight, steadfast, and e#stati# D3JE in the o 2e#t. BE#stati# mindB means mind that sin's into the 'asina,o 2e#t, and so forth, li'e a fish in deep water. The fun#tioning of magga is to ma'e 'ammi# $olition in the Bway,inB to the #ir#le of e&isten#e and ha$ani# $olition in the Bway,outB of the #ir#le, straight and steadfast, issue in a #ourse of a#tion, de$elop, flourish and prosper, and rea#h a higher plane. This is the distin#tion etween the two relations.

== ;ere, the 'ammi# $olition, whi#h #an produ#e a re irth,,sin#e it has wor'ed out in moral and immoral a#ts su#h as ta'ing life, and so forth is spo'en of as 'ammapathapatta. And the ha$ani# $olition, whi#h arri$es at the higher stages, that is, pro#eeds from the sensuous stage to the trans#endental one, through a su##ession of higher and higher stages, y the power of an orderly su##ession of training,pra#ti#es ) ha$ananu'amma*, e$en within the rief period o##upied y one odily posture, is spo'en of as hummantarapatta. To understand this relation, the #hara#teristi# mar' of ea#h of the path, #onstituents should also e separately e&plained in the manner shown in the Relation of Chana.

DEnd of the Magga,RelationE

-hapter "ineteen
Sampayutta,Relation or the Relation of Asso#iation
The relations of asso#iation and disso#iation form a pair. So also do the relations of presen#e and a sen#e, and of a eyan#e and #ontinuan#e. These three pairs of relations are not spe#ial ones. They are only mentioned to show that, in the foregoing relations, some pa##aya,Dhammas #ausally relate themsel$es to their pa##ayuppanna,Dhammas, y asso#iation, and others y disso#iation: some y presen#e and others y a sen#e: some y a eyan#e and others y #ontinuan#e. ;ere also in su#h passages as% BAtthi ti 'ho, 'a##ana, ayam e'o anto: natthi ti 'ho dutiyo anto tiB, D3?E the words atthi and natthi are meant to indi#ate the hereti#al $iews of Eternalism and Annihilationism. Therefore, in order to pre$ent su#h interpretations, the last pair of relations is mentioned. All #lasses of #ons#iousness and mental properties mutually relate themsel$es to one another y way of asso#iation. 8n what sense is BsampayuttaB to e understoodA BSampayuttaB is to e understood in the sense of asso#iation, or through #oales#en#e, y the four asso#iati$e means, namely, simultaneous arising, syn#hronous #essation, mono, asi#, and mono,o 2e#t. ;ere, y e'i ha$am gato )or #oales#en#e*, it is meant that the #ons#iousness of sight #oales#es with its se$en mental properties so thoroughly that they all are unitedly spo'en of as sight. These eight mental states are no longer spo'en of y their spe#ial names, for it is indeed a diffi#ult matter to 'now them separately. The same e&planation applies to the other #lasses of #ons#iousness.

=4

DEnd of the Sampayutta,RelationE

-hapter Twenty
(ipayutta,Pa##aya or the Relation of Disso#iation
The relation of disso#iation is of four different 'inds, namely #oe&isten#e, asi# pre,e&isten#e, asi# o 2e#ti$e pre,e&isten#e, and post,e&isten#e. /f these four, the pa##aya and pa##ayuppanna,Dhammas of the #oe&istent disso#iation may e either mental or physi#al in a##ordan#e with what has een shown in the relation of #oe&isten#e. Therefore a mental is #ausally related to a physi#al y way of #oe&istent disso#iation, and $i#e $ersa. A BmentalB here, when spo'en of as a pa##aya, means the four mental aggregates, namely, sensation, per#eption, mental fun#tioningFs and, #ons#iousness, during life: and a Bphysi#alB when spo'en of as pa##ayuppanna, means material 9ualities produ#ed y mind. Again a Bphysi#alB when spo'en of as a pa##aya, means the heart, asis at the moment of #on#eption, and a BmentalB, when spo'en of as pa##ayuppanna means the four mental aggregates elonging to re irth. The remaining three 'inds of disso#iation ha$e already een e&plained.

DEnd of the (ippayutta,RelationE

-hapter Twenty,/ne
Atthi,Pa##aya or the Relation of Presen#e

=@ The relation of presen#e is of se$en different 'inds, namely #oe&isten#e, asi# pre,e&isten#e, o 2e#ti$e pre,e&isten#e, asi# o 2e#ti$e pre,e&isten#e, post,e&isten#e, material food, and physi#al life,#ontrol. /f these, the relation of #oe&istent presen#e is that of mere #oe&isten#e. A similar interpretation should e made for the remaining si&, for whi#h the e9ui$alent relations that ha$e already een e&plained are to e referred to. The #lassifi#ations of relating and related things ha$e already een dealt with a o$e in ea#h of the relations #on#erned. 1hy is atthi,pa##aya so #alledA Atthi,pa##aya is so #alled e#ause it #ausally relates itself to its effe#t y eing present in the three phases of time #alled 'hana.

DEnd of the Atthi,RelationE

-hapter Twenty,Two
"atthi,Pa##aya or the Relation of A eyan#e

-hapter Twenty,Three
(igata,Pa##aya or the Relation of A sen#e

-hapter Twenty,.our
A$igata,Pa##aya or the Relation of -ontinuan#e
The relation of a sen#e is entirely the relation of #ontiguity: so is the relation of a eyan#e. The relation of #ontinuan#e is also the same as the relation of presen#e. The words BatthiB and Ba$igataB ha$e the same meaning: so also the words BnatthiB and B$igata.B

DEnd of the "atthi,, the (igata,, and the A$igata,RelationE

=G

-hapter Twenty,.i$e
Pa##aya,Sa hago or the Synthesis of Relations
The synthesis of relations will now e stated. The relation of saha2ata )#oe&isten#e* may e spe#ified as eing of fifteen 'inds, i.e. four superior saha2atas, four medium saha2atas, and se$en inferior saha2atas. The four superior saha2atas #omprise ordinary saha2ata, saha2atanissaya )dependen#e,in, #oe&isten#e*, saha2atatthi )#oe&istent presen#e*, and saha2ata,a$igata )#oe&istent #ontinuan#e*. The four medium saha2atas #omprise annamanna )re#ipro#ity*, $ipa'a )effe#t*, sampayutta )asso#iation*, and saha2ata,$ippayutta )#oe&istent disso#iation*. The se$en inferior saha2ata #omprise hetu )#ondition*, saha2ata,dhipati )#oe&istent dominan#e*, saha2ata,'amma )#oe&istent 'amma*, saha2athara )#oe&istent food*, saha2atindriya )#oe&istent #ontrol*, 2hana, and magga )way*. Rupahara, or material food is of three 'inds% rupahara )ordinary material food*, rupaharatthi, and rupahara$igata. Rupa,2i$itindriya, or physi#al life,#ontrol is of three 'inds% rupa,2i$itindriya, 2i$itindriyatthi, and rupa,2i$itindriya,a$igata. The relation of pure2ata )pre,e&isten#e* may e spe#ified as se$enteen 'inds% si& $atthu,pure2atas ) asi# pre,e&isten#e*, si& arammana,pure2atas )o 2e#ti$e pre,e&isten#e*, and fi$e $attharammana,pure2atas ) asi# o 2e#ti$e pre,e&isten#e*. /f these, the si& $atthu,pure2atas are $atthu,pure2ata, $atthupure2atanissaya, $atthu,pure2atindriya, $atthu, pure2ata,$ippayutta, $atthu,pure2atatthi, and $atthu,pure2ata,a$igata. The si& arammana, pure2atas are% arammana,pure2ata, some arammana, some arammanadhipati, some arammana,arammanupanissaya, arammana,pure2atatthi, and arammana,pure2ata,a$igata. The words B'in#iB and B'o#iB in 'in#i arammanam and so forth are used in order to ta'e in only the present nipphanna,rupas )material 9ualities determined y 'amma and en$ironments*. The fi$e $attharammana,pure2ata are $attharammana,pure2ata, $attharammanapure2ata,nissaya, $attharammana,pure2ata,$ippayutta, $attharammana, pure2atatthi, and $attharammana,pure2ata,a$igata. The relation of pa##ha2ata or post,e&isten#e may e spe#ified as four 'inds% pa##ha2ata, pa##ha2ata,$ippayutta, pa##ha2atatthi, and pa##ha2ata,a$igata. The relation of anantara )#ontiguity* is of se$en 'inds% anantara, samanantara, anantarapanissaya, ase$ana, anatara,'amma, natthi, and $igata. /f these, anantara 'amma is the $olition, whi#h appertains to the Aryan Path. 8t produ#es its effe#t, i.e. the Aryan .ruit, immediately after it #eases.

=H There are fi$e relations, whi#h do not enter into any spe#ifi#ation. These are% the remaining arammana, the remaining arammanadhipati, the remaining arammanupanissaya, all pa'atupanissaya, and the remaining 'ind of 'amma, whi#h is asyn#hronous 'amma. Thus, the relations e&pounded in the 7reat Treatise )Patthana* are altogether fifty, four 'inds in all. /f these relations, all spe#ies of pure2ata, all spe#ies of pa##ha2ata, material food, and physi#al life,#ontrol are present relations. All spe#ies of anantara and of nana''hani'a 'amma are past relations. /mitting "i +na and term,and,#on#ept, pannatti,,the relations of arammana and pa'atupanissaya may e #lassified under the three periods of time% past, present and future. But "i +na and term,and,#on#ept are always outside time. These two Dhammas,,"i +na and pannatti )#on#ept*,,are oth termed appa##aya )$oid of #ausal relation*, asan'hata )un#onditioned*. D=KE 1hyA Be#ause they are a solutely $oid of Be#oming. Those things or phenomena, whi#h ha$e irth or genesis are termed sappa##aya )related things*, san'hata )#onditioned things*, and pati##asamuppannas )things arising from a #on2un#ture of #ir#umstan#es*. ;en#e those two Dhammas, eing $oid of e#oming and happening, are truly to e termed appa##ayas and asan'hatas. Among things related and #onditioned, there is not a single phenomenon, whi#h is permanent, lasting, eternal and un#hangea le. 8n fa#t, all are impermanent, sin#e they are lia le to dissolution. 1hyA Be#ause, in #oming into e&isten#e, they are related to some #auses, and their #auses are also not permanent. Are not "i +na and #on#ept pa##aya, Dhammas or relating thingsA Are they not permanent and lastingA >es, they are so, ut no phenomenon happens entirely through "i +na or #on#ept alone as sole #ause. Phenomena happen through, or are produ#ed y, many #auses, whi#h are not permanent and lasting. Those things, whi#h are not permanent, are always distressing and hurtful to eings with the three 'inds of affli#tions. Therefore, they are loo'ed upon as ill y reason of their eing dreadful. ;ere the three 'inds of affli#tions are Bdu''ha,du''hataB )ill due to suffering*, Bsan'h+r+,du''hataB )ill due to #onditioning*, and B$iparinama,du''hataB )ill due to #hangea ility*. All things are impermanent, and are dissol$ing at e$ery moment, e$en while o##upying one posture. D=5E Therefore, how #an there e any essential self or #ore in #reatures and persons, e$en though, all their life through, they imagine themsel$es to e permanentA E$erything is also su 2e#t to ill. Therefore, how #an there e any essential self or #ore in #reatures and persons who are under the oppression of ills, and who ne$ertheless yearn for happinessA ;en#e all things are $oid of self y reason of the a sen#e of a #ore. To sum up, y e&pounding the twenty,four relations, the Buddha re$eals the following fa#ts% all #onditioned things owe their happenings and e#oming or e&isten#e to

=J #auses and #onditions, and none to the mere desire or will or #ommand of #reatures. And among all the things su 2e#t to #auses and #onditions, there is not one that #omes into eing through few #auses: they arise, indeed, only through many. Therefore, this e&position rea#hes its #ulminating point in re$ealing the do#trine of "o self or "o,soul.

DEnd of the Synthesis of RelationsE

-hapter Twenty,Si&
Pa##aya,7hatananaya or the Syn#hrony of Relations
The syn#hrony of relations will now e stated. The #on#urren#e of #ausal relations in one related thing is #alled syn#hrony of relations or pa##aya,ghatana. All phenomena are #alled sa,pa##aya )related to #auses*, san'hata )#onditioned y #auses*, and pati##asamuppanna )arising from a #on2un#ture of #ir#umstan#es*, e#ause in arising and in standing they #oe&ist with, or ha$e, or are #onditioned y, these twenty,four #ausal relations. 1hat then are those phenomenaA They are% one hundred and twenty,one #lasses of #ons#iousness, fifty,two 'inds of mental properties, and twenty,eight 'inds of material 9ualities. /f these, the one hundred and twenty,one #lasses of #ons#iousness may e #lassified into se$en, under the #ategory of dhatu )elements*% Element of $isual #ognition Element of auditory #ognition Element of olfa#tory #ognition Element of gustatory #ognition Element of ta#tile #ognition Element of apprehension Element of #omprehension. /f these%

=? The two,fold #lasses of sight,#ons#iousness are #alled the elements of $isual #ognition: The two,fold #lasses of sound,#ons#iousness are #alled the elements of auditory #ognition: The two,fold #lasses of smell,#ons#iousness are #alled the elements of olfa#tory #ognition: The two,fold #lasses of taste,#ons#iousness are #alled the elements of gustatory #ognition: The two,fold #lasses of tou#h,#ons#iousness are #alled the elements of ta#tile #ognition: BThe ad$erting of mind towards any of the fi$e doorsB )pan#ad$ara$a22ana* and the two,fold #lasses of Ba##eptan#e of impressionsB )sampati##hana* are #alled the elements of apprehension: The remaining one hundred and eight #lasses of #ons#iousness are #alled the elements of #omprehension. The fifty,two 'inds of mental properties are also di$ided into groups%

Se$en uni$ersals Si& parti#ulars .ourteen immoralFs Twenty,fi$e radiantFs. /f the twenty,four relations%

.ifteen relations are #ommon to all the mental states% arammana, anantara, samanantara, saha2ata, annamanna, nissaya, upanissaya, 'amma, ahara, indriya, sampayutta, atthi, natthi, $igata and a$igata. There is not a single #lass of #ons#iousness or mental property, whi#h arises without the #ausal relation of arammana )o 2e#t*. The same holds good as regards the remaining #ausal relations of anantara, samanantara, saha2ata and so on.

4K Eight relations only,,hetu, adhipati, pure2ata, ase$ana, $ipa'a, 2hana, magga and $ippayutta,,are #ommon to some mental states. /f these, the relation of hetu is #ommon only to the #lasses of #ons#iousness #onditioned y hetu: the relation of adhipati is also #ommon only to the apper#eptions )2a$anas* #oe&isting with dominan#e )adhipati*: the relation of pure2ata is #ommon only to some #lasses of mind: the relation of ase$ana is #ommon only to apper#epti$e #lasses of moral, immoral, and inoperati$e #ons#iousness: the relation of $ipa'a is also #ommon only to the resultant #lasses of mind: the relation of 2hana is #ommon to those #lasses of #ons#iousness and mental #on#omitants whi#h #ome under the name of elements of apprehension and #omprehension: the relation of magga is #ommon to the #lasses of mind #onditioned y hetu: the relation of $ippayutta is not #ommon to the #lasses of mind in arupalo'a. /nly one parti#ular relation of pa##ha2ata is #ommon to material 9ualities. ;ere is the e&position in detail. The se$en uni$ersal, mental properties are% phassa )#onta#t*, $edana )sensation*, saMMa )per#eption*, #etana )$olition*, e'aggata )#on#entration in its #apa#ity to indi$iduali<e*, 2i$ita )psy#hi# life* and manasi'ara )attention*. /f these, #ons#iousness may e the relation of adhipati: it may e the relation of ahara, and it may also e the relation of indriya: #onta#t is the relation of ahara alone: sensation may e the relation of indriya, and may also e the relation of 2hana: $olition may e the relation of 'amma, and may e the relation of ahara: e'aggata may e the relation of indriya: it may e the relation of 2hana: and it may e the relation of magga also: psy#hi# life is the relation of indriya alone: the two remaining states,,per#eption and attention,,do not e#ome any parti#ular relation. -ons#iousness y way of sight, o tains se$en uni$ersal mental #on#omitants, and so they ma'e up eight mental states. All of them are mutually related to one another y way of the se$en relations% four superior saha2ata and three of the medium saha2atas e&#luding the relation of disso#iation. Among these eight mental states, #ons#iousness #ausally relates itself to the other se$en y way of ahara and indriya. -onta#t #ausally relates itself to the other se$en y way of ahara: feeling to the rest y way of indriya alone: $olition, y way of 'amma and ahara: e'aggata, y way of indriya alone: and psy#hi# life to the other se$en, y way of indriya. The asis of eye #ausally relates itself to these eight states y way of si& spe#ies of $atthupure2ata. The present $isual o 2e#ts, whi#h enter the a$enue of that eye, ase, #ausally relate themsel$es to those eight y way of four spe#ies of arammana pure2ata. -ons#iousness, whi#h is #alled turning,towards, the,fi$e,doors at the moment of #essation, 2ust efore the arising of sight #ons#iousness, #ausally relates itself to these eight mental states y way of fi$e spe#ies of anantara. Moral and immoral deeds, whi#h were done in former irths, #ausally relate themsel$es to these eight resultant states of good and e$il respe#ti$ely, y way of asyn#hronous 'amma. "es#ien#e )a$i22a*, #ra$ing )tanha* and grasping )upadana*,,whi#h #o,operated with $olition )'amma* in the past e&isten#e, and dwellings, persons, seasons, foods and so forth, of this present life, #ausally relate themsel$es to these eight states y way of pa'atupanissaya )natural suffi#ing #ondition*. The si& relations,hetu, adhipati, pa##ha2ata, ase$ana, 2hana and magga,,do not ta'e part in this #lass of #ons#iousness, ut only the

45 remaining eighteen relations ta'e part. Cust as the si& relations do not ta'e part,,and only the eighteen relations do,,in #ons#iousness y way of sight, so do they in #ons#iousness y way of hearing, smell, and so on.

DEnd of the Syn#hrony of Relations in the .i$e SensesE

-hapter Twenty,Se$en
Syn#hrony of Relations in -ons#iousness not A##ompanied y ;etu
There are si& mental properties termed Parti#ulars )pa'inna'a*,,, $ita''a )initial appli#ation*, $i#ara )sustained appli#ation*, adhimo''ha )de#iding*, $iriya )effort*, piti )pleasura le interest*, #handa )desire,to,do*. /f these, initial appli#ation ta'es part in the relation of 2hana and in the relation of magga. Sustained appli#ation ta'es part in that of 2hana alone. Effort ta'es part in the relation of adhipati, in the relation of indriya, and in the relation of magga. Pleasura le interest ta'es part in the relation of 2hana. Desire,to,do ta'es part in the relation of adhipati. De#iding does not ta'e part in any parti#ular relation. The ten #on#omitants, namely, se$en uni$ersals, initial appli#ation, sustained appli#ation, and de#iding from the parti#ulars,,o tain in the fi$e #lasses of #ons#iousness, i.e. turning,towards,the,fi$e,doors, the twofold #lass of a##eptan#e, and the twofold #lass of in$estigation a##ompanied y hedoni# indifferen#e. They form ele$en mental states in one #om ination. Chani# fun#tion o tains in these three #lasses of #ons#iousness. Sensation, e'aggata, initial appli#ation, and sustained appli#ation perform the fun#tion of 2hana relation. -ons#iousness )turning,towards,the,fi$e,doors* elongs to the inoperati$e #lass, and so does not o tain in the relation of $ipa'a. Asyn#hronous 'amma ser$es in pla#e of upanissaya. So, lea$ing out 2hana from, and inserting $ipa'a in, the relations whi#h ha$e een shown a o$e as not o taina le in the fi$e senses, there are also si& uno taina le and eighteen o taina le in the #ons#iousness, turning,towards,the,fi$e, doors. As for the remaining four resultant #lasses of #ons#iousness, y omitting $ipa'a, fi$e relations are uno taina le, and, y adding $ipa'a and 2hana, nineteen are o taina le. 8n$estigating #ons#iousness a##ompanied y 2oy, o tains ele$en mental #on#omitants, namely, the a o$e ten together with pleasura le interest. 1ith the #ons#iousness )turning,towards,the,mind,door*, ele$en #on#omitants #oe&ist, and they are a##ompanied y effort. They ma'e up twel$e mental states together with the #ons#iousness. Twel$e #on#omitants, i.e. the a o$e ten together with pleasura le interest and effort, #oe&ist with the #ons#iousness of aestheti# pleasure. They ma'e up thirteen mental states in #om ination with the #ons#iousness. /f the three #lasses of in$estigating

43 #ons#iousness, the one a##ompanied y 2oy has one more mental property )i.e. pleasura le interest* than the other two, in respe#t of the 2hana fa#tors% therefore, the uno taina le fi$e and the o taina le nineteen relations are the same as in the two #lasses of in$estigating #ons#iousness a##ompanied y hedoni# indifferen#e. 8n the #ons#iousness )turning,towards,the,mind,door*, the predominant property is merely BeffortB, whi#h performs the fun#tions of indriya and 2hana, ut not the fun#tions of adhipati and magga. This #ons#iousness, eing of the inoperati$e #lass, does not o tain the $ipa'a relation. Therefore, the uno taina le si& in#luding $ipa'a, and the o taina le eighteen in#luding 2hana, are the same as in the #ons#iousness )turning,towards,the,fi$e, doors*. The relation of $ipa'a is also not o tained in the #ons#iousness of aestheti# pleasure, sin#e it elongs to the inoperati$e #lass. But eing an apper#epti$e #lass, it o tains in the relation of ase$ana. Therefore, fi$e relations, in#luding $ipa'a, are not o taina le, and nineteen relations in#luding ase$ana, are o taina le.

DEnd of the Syn#hrony of Relations in -ons#iousness not A##ompanied y ;etuE

Syn#hrony of Relations in the 8mmoral -lass of -ons#iousness

There are twel$e #lasses of immoral #ons#iousness% two rooted in nes#ien#e, eight rooted in appetite, and two rooted in hate. There are fourteen immoral mental properties% moha )dullness*, ahiri'a )shamelessness*, anottappa )re#'lessness of #onse9uen#es*, and uddha##a )distra#tion*,,these four are termed the moha,9uadruple: lo ha )greed*, ditthi )error*, and mana )#on#eit*,,these three are termed the lo ha,triple: dosa )hate*, issa )en$y*, ma##hariya )selfishness*, and 'u''u##a )worry*,,these four are termed the dosa, 9uadruple: thina )sloth*, middha )torpor*, and $i#i'i##ha )perple&ity*,,these three are termed the pa'inna'a triple. /f these, the three roots,,greed, hate, and dullness,,are hetu relations. Error is a magga relation. The remaining ten mental properties do not e#ome any parti#ular relation. ;ere, the two #lasses of #ons#iousness rooted in dullness are% #ons#iousness #on2oined with perple&ity, and #ons#iousness #on2oined with distra#tion. 1ith the first of these two, fifteen mental #on#omitants #oe&ist. There are the se$en uni$ersals, initial appli#ation, sustained appli#ation, effort )from the parti#ulars*, the moha,9uadruple, and perple&ity )from the immoralFs*. They ma'e up si&teen mental states in #om ination with #ons#iousness. 8n this #ons#iousness, i.e. the #ons#iousness #on2oined with perple&ity, the relations of hetu and magga are also o tained. That is, dullness a#ts as the hetu relation: initial appli#ation and effort as the magga: and, as to e'aggata, as its fun#tion would e

4= interfered with y perple&ity, it does not perform the fun#tions of indriya and magga, ut it does the fun#tion of 2hana. Therefore, the three relations )adhipati, pa##ha2ata, $ipa'a* are not o taina le: and the remaining twenty,one are o taina le in this #ons#iousness, whi#h is #on2oined with perple&ity. 8n #ons#iousness #on2oined with distra#tion, there are also fifteen mental properties,,omitting Bperple&ityB and adding Bde#idingB. They also ma'e up si&teen mental states together with the #ons#iousness. 8n this #ons#iousness, e'aggata performs the fun#tions of indriya, 2hana and magga. Therefore, three relations are not o taina le, whereas twenty,one are o taina le. Se$en uni$ersals, si& parti#ulars, the moha,9uadruple, the lo ha,triple, sloth and torpor,,altogether twenty,two in num er, se$erally #oe&ist with the eight #lasses of #ons#iousness rooted in appetite. Among these, the two roots,,greed and dullness,,are hetu relations: and the three mental states,,desire,to,do, #ons#iousness itself and effort,, are adhipati relations. Arammanadhipati is also o tained here. (olition is the relation of 'amma. The three foods are the relations of ahara. The fi$e mental states% mind, sensation, e'aggata, psy#hi# life and effort,,are relations of indriya. The fi$e 2hana fa#tors, i.e. initial appli#ation, sustained appli#ation, pleasura le interest, sensation, #on#entration, are 2hana relations. The four magga #onstituents, i.e. initial appli#ation, #on#entration, error, and effort, are magga relations. Therefore only the two relations )pa##ha2ata and $ipa'a* are not o tained. The remaining twenty,two are o tained.

DEnd of the Syn#hrony of Relations in the 8mmoral -lass of -ons#iousnessE

Syn#hrony of Relations in the States of Mind

There are ninety,one BradiantB #lasses of #ons#iousness. They are% twenty four BradiantB #lasses of 'ama,#ons#iousness, fifteen #lasses of rupa,#ons#iousness, twel$e #lasses of arupa,#ons#iousness and forty #lasses of trans#endental #ons#iousness. /f these the twenty,four BradiantB #lasses of 'ama,#ons#iousness are% eight #lasses of moral #ons#iousness, eight #lasses of BradiantB resultant 'ind, and another eight #lasses of BradiantB inoperati$e 'ind. There are twenty,fi$e 'inds of so hana )BradiantB* mental properties% alo ha )disinterestedness*, adosa )amity*, amoha )intelligen#e*,,these three are termed moral hetus,,saddha )faith*, sati )mindfulness*, hiri )pruden#e*, ottappa )dis#retion*, tatrama2hattata ) alan#e of mind*, 'ayapassaddhi )#omposure of mental properties*,

44 #ittapassaddhi )#omposure, of mind*, 'aya,lahuta ) uoyan#y of mental properties*, #itta, lahuta ) uoyan#y of mind*, 'ayamuduta )plian#y of mental properties*, #itta,mudata )plian#y of mind*, 'aya'ammannata )fitness of wor' of mental properties*, #itta, 'ammannata )fitness of wor' of mind*, 'aya,pagunnata )profi#ien#y of mental properties*, #itta,pagunnata )profi#ien#y of mind*, 'ayu2u'ata )re#titude of mental properties*, #ittu2u'ata, )re#titude of mind*, samma,$a#a )right spee#h*, samma, 'ammanta )right a#tion*, samma,a2i$a )right li$elihood*,,the last three are #alled the three a stinen#es: 'aruna )#ompassion* and mudita )sympatheti# appre#iation*,,these last two are #alled the two illimita leFs. /f these, the three moral hetu are hetupa##ayas. 8ntelligen#e appears under the name of $imamsa in the adhipati relation: under the name of panna in the indriya relation: and under the name of sammaditthi in the magga relation. Saddha or faith is the indriya relation. Sati or mindfulness is a satindriya in the indriya relation, and a sammasati in the magga relation. The three a stinen#es )right spee#h, right a#tion, right li$elihood* are magga relations. The remaining se$enteen mental states are not parti#ular relations. Thirty,eight mental properties enter into #om ination with the eight moral #lasses of 'ama,#ons#iousness )'amaNsense desires*. They are% se$en uni$ersals, si& parti#ulars, and twenty,fi$e so hana. /f these, pleasura le interest enters into #om ination only with the four #lasses of #ons#iousness a##ompanied y 2oy. 8ntelligen#e also enters into #om ination with the four #lasses #onne#ted with 'nowledge. The three a stinen#es enter into #om ination only when moral rules or pre#epts are o ser$ed. The two illimita leFs arise only when sympathi<ing with the suffering, or sharing in the happiness, of li$ing eings. 8n these eight #lasses of #ons#iousness, the dual or triple roots are hetu relations. Among the four 'inds of adhipati, i.e. desire,to,do, mind, effort, and in$estigation, ea#h is an adhipati in turn. (olition is the relation of 'amma. The three foods are the relations of ahara. The eight mental states, i.e. mind, sensation, #on#entration, psy#hi# life, faith, mindfulness, effort and intelligen#e are relations of indriya. The fi$e 2hana fa#tors, i.e. initial appli#ation, sustained appli#ation, pleasura le interest, sensation and #on#entration are relations of 2hana. The eight path,#onstituents, i.e. in$estigation, initial appli#ation, the three a stinen#es, mindfulness, effort and #on#entration are relations of magga. Therefore, only the two relations )pa##ha2ata and $ipa'a* are not o tained in these eight #lasses of #ons#iousness, and the remaining twenty,two are o tained. The three a stinen#es do not o tain in the eight so hana #lasses of inoperati$e #ons#iousness. As in the moral #ons#iousness, two relations are uno taina le and twenty,two are o taina le here. The three a stinen#es and the two illimita leFs also do not o tain in the eight eautiful #lasses of resultant #ons#iousness. The relations uno taina le are three in num er, namely, adhipati, pa##ha2ata and ase$ana: and the remaining twenty,one are o taina le. The higher #lasses of rupa, arupa and trans#endental #ons#iousness, do not o tain more than twenty,two relations. The syn#hrony of relations should e understood as e&isting in the four moral #lasses of 'ama,#ons#iousness #onne#ted with 'nowledge. 8f this e so, then why are those #lasses of #ons#iousness more supreme and trans#endental than the 'ama,#ons#iousnessA Be#ause of the greatness of ase$ana. They are fashioned

4@ y mar'ed e&er#ises, and so ase$ana is superior to them: for this reason, indriya, 2hana, magga and other relations also e#ome superior. 1hen these relations e#ome supreme,, ea#h higher and higher than the other,,those #lasses of #ons#iousness also e#ome more supreme and trans#endental than 'ama,,#ons#iousness. .

DEnd of the Syn#hrony of Relations in the States of MindE

Syn#hrony of Relations in the 7roups of Material Oualities

The syn#hrony of relations in the groups of material 9ualities will now e stated. There are twenty,eight 'inds of material 9ualities%

A. .our essential material 9ualities%

The element of solidity )patha$i* The element of #ohesion )apo* The element of 'ineti# energy )te2o* The element of motion )$ayo*: the tangi le )phottha a*% this material 9uality is #omposed of three essentials, namely, the element of e&tension, the element of 'ineti# energy and the element of motion.

B. .i$e sensiti$e material 9ualities%

The eye )#a''hu* The ear )sota* The nose )gana* The tongue )2i$ha* The ody )'aya*.

4G

-. .i$e material 9ualities of sense,fields%

(isi le form )rupa* Sound )sadda* /dor )gandha* Sapid )rasa*.

D. Two material 9ualities of se&%

.emale se& )itthi ha$a* Male se& )pum ha$a*.

E. /ne material 9uality of life )2i$ita*. .. /ne material 9uality of heart, ase )hadaya,$atthu*. 7. /ne material 9uality of nutrition )ahara*. ;. /ne material 9uality of limitation )a'asa,dhatu*. 8. Two material 9ualities of #ommuni#ation%
intimation y the ody )'aya$innatti* intimation y spee#h )$a#i$innatti*.

C. Three material 9ualities of plasti#ity%

Lightness )lahuta* Plian#y )muduta* Adapta ility )'ammannata*.

I. .our material 9ualities of salient features%

8ntegration )upa#aya* -ontinuan#e )santati* De#ay )2arata*

4H 8mpermanen#e )ani##ata*. /f these, si& 'inds of material 9ualities,,$i<., the four essentials, the material 9uality of life, and the material 9uality of nutrition,,#ausally relate themsel$es to the material 9ualities. ;ere also the four essentials are mutually related among themsel$es y way of fi$e relations% saha2ata, annamanna, nissaya, atthi, and a$igata: and they are related to the #oe&istent material 9ualities deri$ed from the latter y way of four relations )i.e. e&#luding annamanna in the a o$e fi$e*. The material 9uality of life #ausally relates itself to the #oe&istent material 9ualities produ#ed y 'amma y way of indriya. The material 9uality of nutrition #ausally relates itself to oth the #oe&istent and the non, #oe&istent material 9ualities, whi#h are #orporeal y way of ahara.

Again, thirteen 'inds of material 9ualities #ausally relate themsel$es to the mental states y some parti#ular relations. These material 9ualities are% the fi$e 'inds of sensiti$e material 9ualities, the se$en 'inds of sense,fields, and the heart, asis. /f these, 2ust as a mother is related to her son, so also the fi$e 'inds of sensiti$e material 9ualities are #ausally related to the fi$e sense,#ognitions y way of $atthu,pure2ata, y way of $atthu, pure2atindriya, and y way of $atthupure2ata,$ippayutta. And 2ust as a father is related to his son, so also the se$en sense,fields are #ausally related to the fi$e sense,#ognitions and the three elements of apprehension y way of arammanapure2ata. 8n the same way, 2ust as a tree is related to the de$a who inha its it, so also the heart, asis #ausally relates itself to the two elements of apprehension and #omprehension y way of saha2atanissaya at the time of re irth, and y way of $atthupure2ata and of $atthu,pure2ata,$ippayutta during life. There are twenty,three groups of material 9ualities. They are #alled groups e#ause they are tied up with the material 9uality of produ#tion )2ati,rupa* into groups, 2ust as hair or hay is tied up with a string.D=3E /f these, the eight 'inds of material 9ualities, su#h as, the .our Essentials, #olor, odor, taste, and nutriti$e essen#e, ma'e up the primary o#tad of all material 9ualities. There are nine groups produ#ed y 'amma% the $ital nonad, the asi#,de#ad, the ody,de#ad, the female,de#ad, the male,de#ad, the eye,de#ad, the ear,de#ad, the nose, de#ad, and the tongue,de#ad. /f these, the primary o#tad together with the material 9uality of $itality, is #alled the $ital nonad. This primary nonad together with ea#h of the eight material 9ualities, i.e. heart, asis and so forth, ma'es up analogously the other eight de#ads, i.e. ase,de#ad, and so forth. ;ere the four groups% $ital nonad, ody,de#ad, and twofold se&,de#ad, lo#ate themsel$es in a #reature, per$ading the whole ody. ;ere $ital, nonad is the name of the maturati$e fire )pa#a'aggi* and of the odily fire )'ayaggi*. Pa#a'aggi, or maturati$e fire, is that whi#h lo#ates itself in the stoma#h and matures or digests the food that has een eaten, drun', #hewed and li#'ed. Iayaggl, or the odily fire, is that whi#h lo#ates itself y per$ading the whole ody, and it refines the impure ile, phlegm and lood. Through the inharmonious a#tion of these two elements,

4J #reatures e#ome unhealthy, and y their harmonious a#tion they e#ome healthy. 8t is this dual fire )or that $ital,nonad* that gi$es life and good #omple&ion to #reatures. The ody,de#ad ma'es a$aila le pleasura le and painful #onta#t. The twofold se&,de#ads ma'e a$aila le all the feminine #hara#teristi#s to females and all the mas#uline #hara#teristi#s to males. The remaining fi$e de#ads are termed partial de#ads. /f these, the heart,de#ad, lo#ating itself in the #a$ity of the heart, ma'es a$aila le many $arious 'inds of moral and immoral thoughts. The four de#ads, i.e. eye,de#ad and so forth, lo#ating themsel$es respe#ti$ely in the eye, all, in the interior of the ear, in the interior of the nose, and on the surfa#e of the tongue, ma'e a$aila le sight, hearing, smell, and taste. There are eight groups produ#ed y mind% the primary o#tad, the sound,nonad, the nonad of ody,#ommuni#ation, the sound,de#ad of spee#h,#ommuni#ation. Ta'ing these four together with lightness, plian#y and adapta ility, they ma'e up another four% the unde#ad of plasti#ity, the sound,dode#ad of plasti#ity, the dode#ad of ody, #ommuni#ation together with plasti#ity, and the sound,tre,de#ad of spee#h, #ommuni#ation together with plasti#ity. The last four are termed plasti# groups, and the first four are termed primary groups. /f these, when the elements of the ody are not wor'ing harmoniously, only the four primary groups o##ur to a si#' person, whose material 9ualities then e#ome hea$y, #oarse and inadapta le, and #onse9uently it e#omes diffi#ult for him to maintain the odily postures as he would wish, to mo$e the mem ers of the ody, and e$en to ma'e a $o#al reply. But when the elements of the ody are wor'ing harmoniously,,there eing no defe#ts of the ody, su#h as hea$iness and so on, in a healthy person,,the four plasti# groups #ome into e&isten#e. Among these four, two groups of ody,#ommuni#ation o##ur y means of mind or y mo$ing any part of the ody. The other two groups of spee#h, #ommuni#ation o##ur also on a##ount of mind, when wishing to spea'% ut when non, $er al sound is produ#ed through laughing or #rying, only the two ordinary sound,groups o##ur. At other times the first two groups, the primary o#tad and the sound nonad, o##ur a##ording to #ir#umstan#es. There are four groups produ#ed y physi#al #hange% the two primary groups )i.e. the primary o#tad and the sound nonad* and the two plasti# groups, i.e. the unde#ad of plasti#ity and the sound dode#ad of plasti#ity*. "ow this ody of ours maintains itself right on throughout the whole life, through a long #ourse of odily postures. ;en#e, at e$ery moment, there o##ur in this ody the harmonious and inharmonious wor'ings of the elements, through #hanges in the postures: through #hanges in its temperature, through #hanges of food, air, and heat: through #hanges of the disposition of the mem ers of the ody: and through #hanges of oneBs own e&ertion and of others. ;ere also, when wor'ing harmoniously, two plasti# groups o##ur: and when wor'ing inharmoniously, the other two primary groups o##ur. /f the four groups, two sound,groups arise when there o##ur $arious 'inds of sound other than that produ#ed y mind.

4? There are two groups produ#ed y food% the primary o#tad and the unde#ad of plasti#ity. These two groups should e understood as the harmonious and inharmonious o##urren#es of material 9ualities produ#ed respe#ti$ely y suita le and unsuita le food. The fi$e material 9ualities, namely, the element of spa#e and the four salient features of matter, lie outside the grouping. /f these, the element of spa#e lies outside the grouping e#ause it is the oundary of the groups. As to the material 9ualities of the salient features, they are left aside from grouping, e#ause they are merely the mar's or signs of #onditioned things, through whi#h we #learly 'now them to e really #onditioned things. These twenty,three groups are a$aila le in an indi$idual. The groups a$aila le in e&ternal things are only two, whi#h are no other than those produ#ed y physi#al #hange. There are two lo#ations of material 9ualities, the internal and the e&ternal. /f these two, the internal lo#ation means the lo#ation of a sentient eing and the e&ternal lo#ation means the earth, hills, ri$ers, o#eans, trees, and so forth. Therefore ha$e we said that, in an indi$idual, twenty,three groups, or all the twenty,eight 'inds of material 9ualities, are a$aila le. "ow the re irth,#on#eption and its mental #on#omitants are #ausally related to the groups produ#ed y 'amma at the moment of #on#eption, y way of si& different relations% the four superior saha2atas, the $ipa'as, and $ippayutta. But to the heart, asis alone, they are #ausally related y se$en relations, that is, the a o$e together with the relation of annamanna. Among the mental states at the moment of re irth, the roots are #ausally related y way of the hetu relation: the $olition, y way of ahara: the #ontrols, y way of indriya: the 2hana #onstituents, y way of 2hana: and the path,#onstituents, y way of Path to the 'amma, produ#ed groups. The past moral and immoral $olitions are #ausally related y way of 'amma alone. The first posterior life,#ontinuum, the se#ond, the third, and so on and so forth, are #ausally related to the prior material 9ualities produ#ed y 'amma, y way of pa##ha2ata. By pa##ha2ata are meant all the spe#ies of pa##ha2ata. The past $olitions are #ausally related y way of 'amma alone. Thus, the mental states are #ausally related to the material 9ualities produ#ed y 'amma, y fourteen different relations. ;ere, ten relations are not o tained, i.e. arammana, adhipati, anantara, samanantara, upanissaya, pure2ata, ase$ana, sampayutta, natthi and $igata. During the term of life, mental states whi#h are #apa le of produ#ing material 9ualities, are #ausally related to the #oe&istent material 9ualities produ#ed y them, y fi$e different relations% the four superior saha2atas, and $ippayutta. Among these mental states,,the hetus are #ausally related y way of hetu, the dominan#es y way of adhipati, the $olition y way of 'amma, the resultants y way of $ipa'a, the foods y way of ahara, the #ontrols y way of indriya, the 2hana fa#tors y way of 2hana, the path, #onstituents y way of magga, to the mind,produ#ed material 9ualities. All the posterior mental states are #ausally related to the prior material 9ualities produ#ed y mind, y way of pa##ha2ata. Thus the mental states are #ausally related to the material groups produ#ed y mind, y fourteen different relations. ;ere also ten relations are not o taina le%

@K arammana, anantara, samanantara, annamanna, upanissaya, pure2ata, ase$ana, sampayutta, natthi, and $igata. During a lifetime, starting from the stati# phase of #on#eption, all mental states are #ausally related oth to the material groups produ#ed y food and to those produ#ed y physi#al #hange solely y way of pa##ha2ata. ;ere again, y pa##ha2ata are meant all the four spe#ies of pa##ha2ata. The remaining twenty relations are not o taina le. Among the twenty,three groups of material 9ualities, the four essentials are mutually related among themsel$es y way of fi$e different relations, namely, four superior saha2atas and one annamanna: ut to the #oe&istent deri$ati$e material 9ualities y way of the four superior saha2atas only. The material 9uality of nutriti$e essen#e is #ausally related y way of ahara, oth to the #oe&istent and the non,#oe&istent material 9ualities whi#h are #orporeal. The material 9uality of physi#al life in the nine groups produ#ed y 'amma is #ausally related only to the #oe&istent material 9ualities y way of indriya. Thus the #orporeal material 9ualities are #ausally related to the #orporeals y se$en different relations. As for the e&ternal material 9ualities, they are mutually related to two e&ternal groups produ#ed y physi#al #hange, y way of fi$e different relations.

DEnd of the Syn#hrony of Relations in the 7roups of Material OualitiesE

The meaning of the term 0Patthana0 also will now e e&plained. BPadhanam thanam ti PatthanamB% Patthana is the pre,eminent or prin#ipal #ause. 8n this definition 0Padhana0 means 0pre,eminent0 and the word 0thana0 means 0#ondition0 or 0#ause0. ;en#e the whole e&pression means the Bpre,eminent #auseB, Bthe a#tual #auseB or Bthe inelu#ta le #auseB. This is said ha$ing referen#e to its inelu#ta le effe#t or result.D==E There are two 'inds of effe#t, namely the dire#t and the indire#t. By Bthe dire#tB is meant the primary or a#tual effe#t, and y Bthe indire#tB is meant the #onse9uent or in#idental effe#t. /f these two 'inds, only the dire#t effe#t is here referred to as inelu#ta le, and for this reason% that it ne$er fails to arise when its proper #ause is esta lished or rought into play. And the indire#t effe#t is to e understood as Belu#ta leB, sin#e it may or may not arise e$en though its #ause is fully esta lished. Thus the inelu#ta le #ause is so named with referen#e to the inelu#ta le effe#t. ;en#e the inelu#ta le or prin#ipal #ause alone is meant to e e&pounded in this B7reat TreatiseB. .or this reason the name 0Patthana0 is assigned to the entire #olle#tion of the twenty,four relations, and also to the B7reat TreatiseB. And now, to ma'e the matter more #lear and simple. Say that greed springs into eing within a man who desires to get money and grain. !nder the influen#e of greed, he goes to a forest where he #lears a pie#e of land and esta lishes fields, yards and gardens, and starts to wor' $ery hard. E$entually he o tains plenty of money and grain y reason of his strenuous la ours. So he ta'es his gains, loo's after his family, and performs many $irtuous deeds, from whi#h also he will

@5 reap rewards in his future e&isten#es, 8n this illustration, all the mental and material states #oe&isting with greed, are #alled dire#t effe#ts. Apart from these, all the out#omes, results and rewards, whi#h are to e en2oyed later on in his future e&isten#es, are #alled indire#t effe#ts. /f these two 'inds of effe#ts, only the former is dealt with in the Patthana. ;owe$er, the latter 'ind finds its pla#e in the Suttanta dis#ourses. 8f this e&ists, then that happens: or, e#ause of the o##urren#e of this, that also ta'es pla#e. Su#h an e&position is #alled Be&pounding y way of SuttantaB. 8n fa#t, the three states )greed, hate, and ignoran#e* are #alled the hetus or #onditions, e#ause they are the roots when#e spring the defilements of the whole animate world, of the whole inanimate world and of the world of spa#e. The three other opposite states )disinterestedness, amity, and 'nowledge* are also #alled hetus or #onditions, sin#e they are the roots when#e springs purifi#ation. 8n the same manner the remainder of the Patthana relations are to e understood in their $arious senses. Thus must we understand that all things that happen, o##ur, ta'e pla#e, or produ#e #hanges, are solely the dire#t and indire#t effe#ts, results, out#omes, or produ#ts of these twenty,four Patthana relations or #auses. Thus ends the Patthanuddesa,dipani, or The -on#ise E&position of the Patthana Relations, in these three se#tions% The Pa##ayatthadipani )The Analyti#al E&position of Relations*, the Pa##ayasa haga,sangaha )The Synthesis of Relations*, and the Pa##ayaghatananaya )The Syn#hrony of Relations*. This #on#ise e&position of relations, BThe Patthanuddesa DipaniB, was written y The Most (enera le Ledi Aranna$ihara$asi Maha Thera of Monywa, Burma.

.ootnotes%
"ote% 1here$er the $er BrelateB is used as Brelates toB et# , it should e understood in the sense of Bis related toB, Bare related toB, et#., respe#ti$ely. D5E See -ompendium of Philosophy y S.P. Aung and Mrs. Rhys Da$ids, Page 5?K. D3E See -ompendium of Philosophy, page 5KJ, n. =. D=E 8n this relation, BPa##ayaB is generally 'nown as BarammanaB N BhangerB )as a pot,hoo'* N Bo 2e#tB: and pa##ayuppannaB is 'nown as Barammani'aB NBhanger,onB N B su 2e#t.B )Translator.* D4E The si& doors of the senses,,mind, in Buddhist Philosophy, ma'ing the si&th BsenseB.

@3 D@E See -ompendiLim of Philosophy, page J=. DGE "ote y Translator. Dhammato is e9ual to $atthuto or sarupato or pa hedato. -ittuppada has three aspe#ts of meaning. .irstly, it means B#ons#iousness,B as in% BTesam #itta$iyuttanam yathiiyogam ito param, -ittuppadesu pa##e'am sampayogo pa$u##ati.B )See Part 88, Sangaha*. Se#ondly, it means Bgenesis of thoughtB, as in% B(ithi#ittani satt0e$a% -ittuppada #atuddasa% -atupannasa $itthhara Pan#ad$are >atharahamB )See Part 8(, Sangaha.* Thirdly, it means Bmind and its #on#omitants,B as in% B-ittuppadanamB i##0e$am Iat$a sangahamB uttaram,Bhumipuggala hedena Pu aparaniyamitam.B )See Part 8(, Sangaha.* 8n ea#h of these instan#es, the #onstru#tion of the #ompound B#ittuppadaB should also e noted. 8n the first instan#e, it is #onstru#ted as follows% !ppa22atiti uppado. -ittamBe$a uppado #ittuppado: in the se#ond instan#e, -ittassa uppado #ittuppado% in the third instan#e, !ppa22ati etena0ti uppado dhammasamuho. -ittan#a uppado #a #ittuppado.

DHE "ote y Translator Lo'uttaradhammas are here meant, i e., the four pairs made up of the four stages of the Path with the .ruit of the same and "i +na. DJE Sights, sounds, odors, sa$ors, #onta#ts, ideas. D?E Truth here means the sin#erity of the promise he had gi$en. Translator. D5KE Mind, here refers to one of the apper#eptions whi#h are usually fifty,fi$e in all, ut in this #onne#tion we must e&#lude the two #lasses of dull #ons#iousness as well as aestheti# pleasure. The other three dominants are their own #on#omitants. Translator. D55E 8n no mass of earth, water, fire, or air, do these BelementsB e&ist in a state of a solute purity. The other BelementsB are always present, ut in a $ery su ordinate proportion. D53E That is one who attains "i +na unaided. D5=E ;ere, S#ien#e, Arts, and ;andi#rafts are meant. D54E Ledi Sayadaw here seems to e&plain the life term of a wom , orn eing.

@= D5@E ;as een rendered as Bsustained #essationB. ;ere the #essation is that not only of #ons#iousness ut also of mental #on#omitants and mental 9ualities, orn of mind. )Translator.* D5GE ;ere )hadayam* is the seat of )#itta* thought. D5HE That is to say, "i +na and #on#epts )or more properly, #on#ept,terms* do not enter time, and therefore are not su 2e#t to time0s nature, #hange. They do not BariseB: therefore they do not B#easeB. They are Be$erlasting and eternalB in the sense of eing e&tra,temporal, not in the $ulgar sense of eing endlessly #ontinuous in time. D5JE ;ere a ya'ata is rendered as Bunspe#ifiedB or BunmoralB. 8t is e&plained in the #ommentary as Iusala,a'usala ha$ena a'athita, anna ha$ena 'athita: i.e., not to e #alled as moral or immoral, ut to e #alled as Bapart,from, othB, i.e., unmoral or unspe#ified. The a ya'atadhammas are,,All #lasses of resultant and inoperati$e #ons#iousness and all material 9ualities, as well as well as "i +na. Translator. D5?E That is Bsuffi#ing #onditionB as set forth in the manner of the Suttas or general dis#ourses of the Buddha, as distinguished from the manner in whi#h it is dealt with in the A hidhamma se#tion of the S#riptures. D3KE "iyamadipani was written y the late (en. Ledi Sayadaw and translated into English y (en. ! "yana and Dr. Barua. D35E Beings whose #oming into e&isten#e ta'es pla#e in any other mode than the ordinary one of irth from parents: what o##identals might #all Bsupernatural eingsB though not all of them are to e understood as superior to man in any $ital respe#t. Many are inferior to man, in power and fa#ulty, as well as in the opportunities open to them of winning "i +na. Translator. D33E ;ere, the origins of material 9ualities are meant. The word BoriginB is used in the sense of Darwin as in the B/rigin of the Spe#ies.B D3=E ;ere, utu )lit., season* has een rendered as BtemperatureB. 8t may also e rendered y popular a##eptan#e, as Bphysi#al #hange,B B#alori# energy,B Bheat and #old,B et#. D34E Ledi Sayadaw has not e&plained the #etana$attha. But it is easy enough to understand, sin#e it is the #ommission of the initial $olition or 'amma. D3@E The .our -auses are )5* 'amma, )3* #itta )#ons#iousness*, )=* utu )temperature* and )4* ahara )nutriment*. D3GE /f these, the last three are #onfined to lo'uttara alone. And of these three, the first is the 'nowledge pertaining to the .irst Path, the se#ond that pertaining to the last three Paths and the first three .ruitions, and the third pertaining to the last .ruition only.

@4 D3HE See -ompendium, Part (88. D3JE Standing out of, or going eyond, its normal mode. D3?E B-ertainly / Ia##ana, )the soul* e&ists is the one e&treme, and )the soul* does not e&ist, is the se#ond e&treme.B This is a passage where the pro lem of soul, self or ego is dis#ussed as to its e&isten#e or non,e&isten#e as a real personal entity. D=KE ;ere, the word appa##aya is not a 'ammadharaya #ompound ut of the ahu ihi #lass,,thus% natthi pa##aya etesam ti appa#aya. Asan'hata is a 'ammadharaya #ompound,,thus% sam'ariyante ti san'hata: na san'hata ti asan'hata. D=5E There are four postures for all eings% sitting, standing, wal'ing and lying down. D=3E Ledi Sayadaw here ma'es the num er of groups twenty,three instead of twenty,one, as in the -ompendium. )-f. -ompendium, page 5G4.* ;e also ma'es the groups of material 9ualities produ#ed y thought num er eight instead of si&, as in the -ompendium: thus they are here in#reased y two. )-f. Paramatthadipani, page 3H=.* Translator. D==E Elsewhere 8 ha$e rendered the word Bpa##ayuppanaB as Brelated things.B

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