Difference between revisions of "Paccaya"
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| − | [[paccaya]]: 'condition', is something on which something else, the so-called 'conditioned thing', is dependent, and without which the latter cannot be. Manifold are the ways in which one thing, or one occurrence, may be the condition for some other thing, or occurrence. In the [[Patthāna]], the last book of the [[Abhidhamma Pitaka]] (comprising 6 large vols. in the Siamese edition), these 24 modes of conditionality are enumerated and explained, and then applied to all conceivable [[mental]] and [[physical phenomena]] and occurrences, and thus their conditioned nature is demonstrated. | + | [[paccaya]]: '[[condition]]', is something on which something else, the so-called '[[conditioned thing]]', is dependent, and without which the latter cannot be. Manifold are the ways in which one thing, or one occurrence, may be the [[condition]] for some other thing, or occurrence. In the [[Patthāna]], the last [[book]] of the [[Abhidhamma Pitaka]] (comprising 6 large vols. in the Siamese edition), these 24 modes of [[conditionality]] are enumerated and explained, and then applied to all conceivable [[mental]] and [[physical phenomena]] and occurrences, and thus their [[conditioned]] [[nature]] is demonstrated. |
| − | The first two volumes of the [[Patthāna]] have been translated into English by the [[Venerable]] [[U Nārada]] ([[Mūlapatthāna Sayadaw]]) of [[Burma]], under the title Conditional Relations (Published by the {{Wiki|Pali Text Society}}, {{Wiki|London}} 1969, 1981). For a synopsis of this work, see Guide VII. | + | The first two volumes of the [[Patthāna]] have been translated into English by the [[Venerable]] [[U Nārada]] ([[Mūlapatthāna Sayadaw]]) of [[Burma]], under the title [[Conditional]] Relations (Published by the {{Wiki|Pali Text Society}}, {{Wiki|London}} 1969, 1981). For a synopsis of this work, see [[Guide]] VII. |
| − | The 24 modes of conditionality are: | + | The 24 modes of [[conditionality]] are: |
| − | : 1. Root condition: [[hetu paccaya]] | + | : 1. [[Root]] [[condition]]: [[hetu paccaya]] |
: 2. [[Object]]: [[ārammana]] | : 2. [[Object]]: [[ārammana]] | ||
: 3. Predominance: [[adhipati]] | : 3. Predominance: [[adhipati]] | ||
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: 21. Presence: [[atthi]] | : 21. Presence: [[atthi]] | ||
: 22. Absence: [[natthi]] | : 22. Absence: [[natthi]] | ||
| − | : 23. Disappearance: [[vigata]] | + | : 23. [[Disappearance]]: [[vigata]] |
: 24. Non-disappearance: [[avigata]] | : 24. Non-disappearance: [[avigata]] | ||
[[File:&cvt=jpeg.jpg|thumb|250px|]] | [[File:&cvt=jpeg.jpg|thumb|250px|]] | ||
| − | (1) Root-condition ([[hetu-paccaya]]) is that condition that resembles the root of a [[tree]]. Just as a [[tree]] rests on its root, and remains alive only as long as its root is not destroyed, similarly all [[karmically]] [[wholesome]] and [[unwholesome]] [[mental states]] are entirely dependent on the simultaneity and presence of their respective roots, i.e., of [[greed]] ([[lobha]]), [[hate]] ([[dosa]]), [[delusion]] ([[moha]]), or [[greedlessness]] ([[alobha]]), hatelessness ([[adosa]]), undeludedness ([[amoha]]). For the definition of these 6 roots, s. [[mūla]]. | + | (1) Root-condition ([[hetu-paccaya]]) is that [[condition]] that resembles the [[root]] of a [[tree]]. Just as a [[tree]] rests on its [[root]], and remains alive only as long as its [[root]] is not destroyed, similarly all [[karmically]] [[wholesome]] and [[unwholesome]] [[mental states]] are entirely dependent on the simultaneity and presence of their respective [[roots]], i.e., of [[greed]] ([[lobha]]), [[hate]] ([[dosa]]), [[delusion]] ([[moha]]), or [[greedlessness]] ([[alobha]]), hatelessness ([[adosa]]), undeludedness ([[amoha]]). For the [[definition]] of these 6 [[roots]], s. [[mūla]]. |
| − | "The roots are a condition by way of root for the ([[mental]]) [[phenomena]] associated with a root, and for the corporeal [[phenomena]] produced thereby (e.g. for [[bodily]] expression)" (Patth). | + | "The [[roots]] are a [[condition]] by way of [[root]] for the ([[mental]]) [[phenomena]] associated with a [[root]], and for the corporeal [[phenomena]] produced thereby (e.g. for [[bodily]] expression)" (Patth). |
| − | (2) [[Object]]-condition ([[ārammana-paccaya]]) is called something which, as [[object]], forms the condition for [[consciousness]] and [[mental phenomena]]. Thus, the [[physical]] [[object]] of [[sight]] consisting in colour and [[light]] ('[[light]]-wave'), is the necessary condition and the sine qua non for the arising of [[eye-consciousness]] ([[cakkhu-viññāna]]), etc.; [[sound]] ('[[sound]] wave') for [[ear-consciousness]] ([[sotā-viññāna]]), etc.; further, any [[object]] arising in the [[mind]] is the condition for [[mind-consciousness]] ([[mano-viññāna]]). The [[mind]]-[[object]] may be anything whatever, corporeal or [[mental]], past, present or future, real or [[imaginary]]. | + | (2) [[Object]]-[[condition]] ([[ārammana-paccaya]]) is called something which, as [[object]], [[forms]] the [[condition]] for [[consciousness]] and [[mental phenomena]]. [[Thus]], the [[physical]] [[object]] of [[sight]] consisting in {{Wiki|colour}} and [[light]] ('[[light]]-wave'), is the necessary [[condition]] and the sine qua non for the [[arising]] of [[eye-consciousness]] ([[cakkhu-viññāna]]), etc.; [[sound]] ('[[sound]] wave') for [[ear-consciousness]] ([[sotā-viññāna]]), etc.; further, any [[object]] [[arising]] in the [[mind]] is the [[condition]] for [[mind-consciousness]] ([[mano-viññāna]]). The [[mind]]-[[object]] may be anything whatever, corporeal or [[mental]], {{Wiki|past}}, {{Wiki|present}} or {{Wiki|future}}, real or [[imaginary]]. |
| − | (3) Predominance-condition ([[adhipati-paccaya]]) is the term for 4 things, on the preponderance and predominance of which are dependent the [[mental phenomena]] associated with them, namely: [[concentrated]] [[intention]] ([[chanda]]), [[energy]] ([[viriya]]), [[consciousness]] ([[citta]]) and investigation ([[vīmamsā]]). In one and the same state of [[consciousness]], however, only one of these 4 [[phenomena]] can be predominant at a time. "Whenever such [[phenomena]] as [[consciousness]] and [[mental]] concomitants are arising by giving preponderance to one of these 4 things, then this [[phenomenon]] is for the other [[phenomena]] a condition by way of predominance" (Patth.). Cf. [[iddhi-pāda]]. | + | (3) Predominance-condition ([[adhipati-paccaya]]) is the term for 4 things, on the preponderance and predominance of which are dependent the [[mental phenomena]] associated with them, namely: [[concentrated]] [[intention]] ([[chanda]]), [[energy]] ([[viriya]]), [[consciousness]] ([[citta]]) and [[investigation]] ([[vīmamsā]]). In one and the same state of [[consciousness]], however, only one of these 4 [[phenomena]] can be predominant at a [[time]]. "Whenever such [[phenomena]] as [[consciousness]] and [[mental]] concomitants are [[arising]] by giving preponderance to one of these 4 things, then this [[phenomenon]] is for the other [[phenomena]] a [[condition]] by way of predominance" (Patth.). Cf. [[iddhi-pāda]]. |
| − | (4-5) Proximity and contiguity (or immediacy)-condition ([[anantara-paccaya]] and [[samanantara-paccaya]]) - both being identical - refer to any state of [[consciousness]] and [[mental phenomena]] associated with them, which are the conditions for the immediately following stage in the process of [[consciousness]]. For example, in the [[visual]] process, [[eye]]-[[consciousness]] is for the immediately following [[mind]] element - performing the function of receiving the [[visible]] [[object]] - a condition by way of contiguity; and so is this [[mind]]-element for the next following [[mind]]-[[consciousness]] element, performing the function of investigating the [[object]], etc. Cf. [[viññāna-kicca]]. | + | (4-5) Proximity and contiguity (or immediacy)-condition ([[anantara-paccaya]] and [[samanantara-paccaya]]) - both [[being]] [[identical]] - refer to any state of [[consciousness]] and [[mental phenomena]] associated with them, which are the [[conditions]] for the immediately following stage in the process of [[consciousness]]. For example, in the [[visual]] process, [[eye]]-[[consciousness]] is for the immediately following [[mind]] [[element]] - performing the [[function]] of receiving the [[visible]] [[object]] - a [[condition]] by way of contiguity; and so is this [[mind]]-[[element]] for the next following [[mind]]-[[consciousness]] [[element]], performing the [[function]] of investigating the [[object]], etc. Cf. [[viññāna-kicca]]. |
| − | (6) Co-nascence condition ([[sahajāta-paccaya]]), i.e. condition by way of simultaneous arising, is a [[phenomenon]] that for another one forms, a condition in such a way that, simultaneously with its arising, also the other thing must arise. Thus, for instance, in one and the same moment each of the 4 [[mental]] groups ([[feeling]], [[perception]], [[mental formations]] and [[consciousness]]) is for the 3 other groups a condition by way of co-nascence or co-arising; or again each of the 4 [[physical]] elements (solid, liquid, heat, motion) is such a condition for the other 3 elements. Only at the moment of conception in the mother's womb does corporeality ([[physical]] base of [[mind]]) serve for the 4 [[mental]] groups as a condition by way of co nascence. | + | (6) Co-nascence [[condition]] ([[sahajāta-paccaya]]), i.e. [[condition]] by way of simultaneous [[arising]], is a [[phenomenon]] that for another one [[forms]], a [[condition]] in such a way that, simultaneously with its [[arising]], also the other thing must arise. [[Thus]], for instance, in one and the same moment each of the 4 [[mental]] groups ([[feeling]], [[perception]], [[mental formations]] and [[consciousness]]) is for the 3 other groups a [[condition]] by way of co-nascence or co-arising; or again each of the 4 [[physical]] [[elements]] (solid, liquid, heat, {{Wiki|motion}}) is such a [[condition]] for the other 3 [[elements]]. Only at the moment of {{Wiki|conception}} in the mother's [[womb]] does corporeality ([[physical]] base of [[mind]]) serve for the 4 [[mental]] groups as a [[condition]] by way of co nascence. |
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| − | (7) Condition by way of mutuality ([[aññāmañña-paccaya]]). All the just mentioned associated and co-nascent [[mental phenomena]], as well as the 4 [[physical]] elements, are, of course, at the same time also conditioned by way of mutuality, "just like three sticks propped up one by another." The 4 [[mental]] groups are one for another a condition by way of mutuality. So also are the 4 elements, and also [[mentality]] and corporeality at the moment of conception. | + | (7) [[Condition]] by way of mutuality ([[aññāmañña-paccaya]]). All the just mentioned associated and co-nascent [[mental phenomena]], as well as the 4 [[physical]] [[elements]], are, of course, at the same [[time]] also [[conditioned]] by way of mutuality, "just like three sticks propped up one by another." The 4 [[mental]] groups are one for another a [[condition]] by way of mutuality. So also are the 4 [[elements]], and also [[mentality]] and corporeality at the moment of {{Wiki|conception}}. |
| − | (8) Support-condition ([[nissaya-paccaya]]). This condition refers either to a pre-nascent (s. 10) or co-nascent (s. 6) [[phenomenon]] which is aiding other [[phenomena]] in the manner of a foundation or base, just as the [[trees]] have the [[earth]] as their foundation, or as the oil-painting rests on the canvas. In this way, the 5 [[sense]]-organs and the [[physical]] base of the [[mind]] are for the corresponding 6 kinds of [[consciousness]] a prenascent, i.e. previously arisen, condition by way of support. Further all co-nascent (s. 6) [[phenomena]] are mutually (s. 7) conditioned by each other by way of support. | + | (8) Support-condition ([[nissaya-paccaya]]). This [[condition]] refers either to a pre-nascent (s. 10) or co-nascent (s. 6) [[phenomenon]] which is aiding other [[phenomena]] in the [[manner]] of a foundation or base, just as the [[trees]] have the [[earth]] as their foundation, or as the oil-painting rests on the canvas. In this way, the 5 [[sense]]-{{Wiki|organs}} and the [[physical]] base of the [[mind]] are for the corresponding 6 kinds of [[consciousness]] a prenascent, i.e. previously arisen, [[condition]] by way of support. Further all co-nascent (s. 6) [[phenomena]] are mutually (s. 7) [[conditioned]] by each other by way of support. |
| − | (9) Decisive-support (or inducement) condition ([[upanissaya-paccaya]]) is threefold, namely: | + | (9) Decisive-support (or inducement) [[condition]] ([[upanissaya-paccaya]]) is threefold, namely: |
:(a) by way of [[object]] ([[ārammanūpanissaya-paccaya]]), | :(a) by way of [[object]] ([[ārammanūpanissaya-paccaya]]), | ||
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:(c) natural decisive support ([[pakatupanissaya]]). | :(c) natural decisive support ([[pakatupanissaya]]). | ||
| − | These conditions act as strong inducement or cogent [[reason]]. | + | These [[conditions]] act as strong inducement or cogent [[reason]]. |
| − | :(a) Anything past, present or future, corporeal or [[mental]], real or [[imaginary]], may, as [[object]] of our [[thinking]], become a decisive support, or strong inducement, to [[moral]], immoral or [[karmically]] neutral states of [[mind]]. [[Evil]] things, by wrong [[thinking]] about them, become an inducement to immoral [[life]]; by right [[thinking]], an inducement to [[moral]] [[life]]. But good things may be an inducement not only to similarly good things, but also to bad things, such as [[self]]-[[conceit]], vanity, [[envy]], etc. | + | :(a) Anything {{Wiki|past}}, {{Wiki|present}} or {{Wiki|future}}, corporeal or [[mental]], real or [[imaginary]], may, as [[object]] of our [[thinking]], become a decisive support, or strong inducement, to [[moral]], [[immoral]] or [[karmically]] [[neutral]] states of [[mind]]. [[Evil]] things, by wrong [[thinking]] about them, become an inducement to [[immoral]] [[life]]; by right [[thinking]], an inducement to [[moral]] [[life]]. But good things may be an inducement not only to similarly good things, but also to bad things, such as [[self]]-[[conceit]], vanity, [[envy]], etc. |
| − | :(b;) is identical with proximity condition (No. 4). | + | :(b;) is [[identical]] with proximity [[condition]] (No. 4). |
| − | :(c) [[Faith]], [[virtue]], etc., produced in one's own [[mind]], or the influence of climate, [[food]], etc., on one's [[body]] and [[mind]], may act as natural and decisive support-conditions. [[Faith]] may be a direct and natural inducement to charity, [[virtue]] to [[mental]] training, etc.; [[greed]] to theft, [[hate]] to murder; unsuitable [[food]] and climate to ill-health; friends to [[spiritual]] progress or deterioration. | + | :(c) [[Faith]], [[virtue]], etc., produced in one's own [[mind]], or the [[influence]] of climate, [[food]], etc., on one's [[body]] and [[mind]], may act as natural and decisive support-conditions. [[Faith]] may be a direct and natural inducement to [[charity]], [[virtue]] to [[mental]] training, etc.; [[greed]] to theft, [[hate]] to murder; unsuitable [[food]] and climate to ill-health; friends to [[spiritual]] progress or deterioration. |
[[File:2as.jpg|thumb|250px|]] | [[File:2as.jpg|thumb|250px|]] | ||
| − | (10) Pre-nascence-condition ([[purejāta-paccaya]]) refers to something previously arisen, which forms a base for something arising later on. For example, the 5 [[physical]] [[sense]]-organs and the [[physical]] base of [[mind]], having already arisen at the time of [[birth]], [[form]] the condition for the [[consciousness]] arising later, and for the [[mental phenomena]] associated therewith. | + | (10) Pre-nascence-condition ([[purejāta-paccaya]]) refers to something previously arisen, which [[forms]] a base for something [[arising]] later on. For example, the 5 [[physical]] [[sense]]-{{Wiki|organs}} and the [[physical]] base of [[mind]], having already arisen at the [[time]] of [[birth]], [[form]] the [[condition]] for the [[consciousness]] [[arising]] later, and for the [[mental phenomena]] associated therewith. |
| − | (11) Post-nascence-condition ([[pacchā-jāta-paccaya]]) refers to [[consciousness]] and the [[phenomena]] therewith associated, because they are - just as is the [[feeling]] of hunger- a necessary condition for the preservation of this already arisen [[body]]. | + | (11) Post-nascence-condition ([[pacchā-jāta-paccaya]]) refers to [[consciousness]] and the [[phenomena]] therewith associated, because they are - just as is the [[feeling]] of hunger- a necessary [[condition]] for the preservation of this already arisen [[body]]. |
| − | (12) Repetition-condition ([[āsevana-paccaya]]) refers to the [[karmical]] [[consciousness]], in which each time the preceding impulsive moments (javana-[[citta]], q.v.) are for all the succeeding ones a condition by way of repetition and frequency, just as in learning by [[heart]], through constant repetition, the later recitation becomes gradually easier and easier. | + | (12) Repetition-condition ([[āsevana-paccaya]]) refers to the [[karmical]] [[consciousness]], in which each [[time]] the preceding impulsive moments ([[javana]]-[[citta]], q.v.) are for all the succeeding ones a [[condition]] by way of repetition and frequency, just as in {{Wiki|learning}} by [[heart]], through [[constant]] repetition, the later {{Wiki|recitation}} becomes gradually easier and easier. |
| − | (13) [[Karma]]-condition ([[kamma-paccaya]]). The pre-natal [[karma]] (i.e [[karma]]-volitions, [[kamma-cetanā]], in a previous [[birth]]) is the generating condition ([[cause]]) of the 5 [[sense]]-organs, the fivefold [[sense]]-[[consciousness]], and the other [[karma]]-produced [[mental]] and corporeal [[phenomena]] in a later [[birth]]. - [[Karmical]] volition is also a condition by way of [[karma]] for the co-nascent [[mental phenomena]] associated therewith, but these [[phenomena]] are in no way [[karma]]-results. | + | (13) [[Karma]]-[[condition]] ([[kamma-paccaya]]). The pre-natal [[karma]] (i.e [[karma]]-[[Wikipedia:Volition (psychology)|volitions]], [[kamma-cetanā]], in a previous [[birth]]) is the generating [[condition]] ([[cause]]) of the 5 [[sense]]-{{Wiki|organs}}, the fivefold [[sense]]-[[consciousness]], and the other [[karma]]-produced [[mental]] and corporeal [[phenomena]] in a later [[birth]]. - [[Karmical]] [[volition]] is also a [[condition]] by way of [[karma]] for the co-nascent [[mental phenomena]] associated therewith, but these [[phenomena]] are in no way [[karma]]-results. |
| − | (14) [[Karma]]-result-condition ([[vipāka-paccaya]]). The [[karma]]-resultant 5 kinds of [[sense]]-[[consciousness]] are a condition by way of [[karma]]-result for the co-nascent [[mental]] and corporeal [[phenomena]]. | + | (14) [[Karma]]-result-condition ([[vipāka-paccaya]]). The [[karma]]-resultant 5 kinds of [[sense]]-[[consciousness]] are a [[condition]] by way of [[karma]]-result for the co-nascent [[mental]] and corporeal [[phenomena]]. |
| − | (15) Nutriment-condition ([[āhāra-paccaya]]). For the 4 nutriments, s. [[āhāra]]. | + | (15) Nutriment-condition ([[āhāra-paccaya]]). For the 4 [[nutriments]], s. [[āhāra]]. |
| − | (16) Faculty-condition ([[indriya-paccaya]]). This condition applies to 20 [[faculties]] ([[indriya]]), leaving out No. 7 and 8 from the 22 [[faculties]]. Of these 20 [[faculties]], the 5 [[physical]] [[sense]]-organs (1 - 5), in their capacity as [[faculties]], [[form]] a condition only for uncorporeal [[phenomena]] ([[eye]]-[[consciousness]] etc.); [[physical]] [[vitality]] (6) and all the remaining [[faculties]], for the co-nascent [[mental]] and corporeal [[phenomena]]. | + | (16) Faculty-condition ([[indriya-paccaya]]). This [[condition]] applies to 20 [[faculties]] ([[indriya]]), leaving out No. 7 and 8 from the 22 [[faculties]]. Of these 20 [[faculties]], the 5 [[physical]] [[sense]]-{{Wiki|organs}} (1 - 5), in their capacity as [[faculties]], [[form]] a [[condition]] only for uncorporeal [[phenomena]] ([[eye]]-[[consciousness]] etc.); [[physical]] [[vitality]] (6) and all the remaining [[faculties]], for the co-nascent [[mental]] and corporeal [[phenomena]]. |
| − | (17) Jhāna-condition ([[jhāna-paccaya]]) is a name for the 7 so-called [[jhāna-factors]], as these [[form]] a condition to the co-nascent [[mental]] and corporeal [[phenomena]], to wit: | + | (17) Jhāna-condition ([[jhāna-paccaya]]) is a [[name]] for the 7 so-called [[jhāna-factors]], as these [[form]] a [[condition]] to the co-nascent [[mental]] and corporeal [[phenomena]], to wit: |
| − | :(1) [[thought]]-conception ([[vitakka]]), | + | :(1) [[thought]]-{{Wiki|conception}} ([[vitakka]]), |
:(2) discursive [[thinking]] ([[vicāra]]), | :(2) discursive [[thinking]] ([[vicāra]]), | ||
| − | :(3) interest ([[pīti]]), | + | :(3) [[interest]] ([[pīti]]), |
:(4) [[joy]] ([[sukha]]), | :(4) [[joy]] ([[sukha]]), | ||
| − | :(5) sadness ([[domanassa]]), | + | :(5) [[sadness]] ([[domanassa]]), |
| − | :(6) indifference ([[upekkhā]]), | + | :(6) [[indifference]] ([[upekkhā]]), |
| − | :(7) [[concentration]] ([[samādhi]]). (For definition s. Pāli terms) | + | :(7) [[concentration]] ([[samādhi]]). (For [[definition]] s. [[Pāli]] terms) |
[[File:0641 std.jpg|thumb|250px|]] | [[File:0641 std.jpg|thumb|250px|]] | ||
1, 2, 3, 4, 7 are found in 4 classes of [[greedy]] [[consciousness]] (s. Tab.I. 22-25); 1, 2, 5, 7 in hateful [[consciousness]] (Tab.I.30, 31); 1, 2, 6, 7 in the classes of deluded [[consciousness]] (Tab.I.32, 33). | 1, 2, 3, 4, 7 are found in 4 classes of [[greedy]] [[consciousness]] (s. Tab.I. 22-25); 1, 2, 5, 7 in hateful [[consciousness]] (Tab.I.30, 31); 1, 2, 6, 7 in the classes of deluded [[consciousness]] (Tab.I.32, 33). | ||
| − | This condition does not only apply to [[jhāna]] alone, but also to the general intensifying ('absorbing') impact of these 7 factors. | + | This [[condition]] does not only apply to [[jhāna]] alone, but also to the general intensifying ('absorbing') impact of these 7 factors. |
(18) Path-condition ([[magga-paccaya]]) refers to the 12 path-factors, as these are for the [[karmically]] [[wholesome]] and [[unwholesome]] [[mental phenomena]] associated with them, a way of escape from this or that [[mental]] constitution, namely: | (18) Path-condition ([[magga-paccaya]]) refers to the 12 path-factors, as these are for the [[karmically]] [[wholesome]] and [[unwholesome]] [[mental phenomena]] associated with them, a way of escape from this or that [[mental]] constitution, namely: | ||
:(1) [[knowledge]] ([[paññā]] = [[sammāditthi]], [[right understanding]]), | :(1) [[knowledge]] ([[paññā]] = [[sammāditthi]], [[right understanding]]), | ||
| − | :(2) (right or wrong) [[thought]]-conception ([[vitakka]]), | + | :(2) (right or wrong) [[thought]]-{{Wiki|conception}} ([[vitakka]]), |
:(3) [[right speech]] ([[sammā-vācā]]), | :(3) [[right speech]] ([[sammā-vācā]]), | ||
:(4) [[right bodily action]] ([[sammā-kammanta]]), | :(4) [[right bodily action]] ([[sammā-kammanta]]), | ||
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:(12) [[wrong livelihood]] ([[micchā-ājīva]]). Cf. [[magga]]. | :(12) [[wrong livelihood]] ([[micchā-ājīva]]). Cf. [[magga]]. | ||
| − | (19) Association-condition ([[sampayutta-paccaya]]) refers to the co-nascent (s. 6) and mutually (s. 7) conditioned 4 [[mental]] groups ([[khandha]]), "as they aid each other by their being associated, by having a common [[physical]] base, a common [[object]], and by their arising and disappearing simultaneously" (Patth. Com.). | + | (19) Association-condition ([[sampayutta-paccaya]]) refers to the co-nascent (s. 6) and mutually (s. 7) [[conditioned]] 4 [[mental]] groups ([[khandha]]), "as they aid each other by their [[being]] associated, by having a common [[physical]] base, a common [[object]], and by their [[arising]] and disappearing simultaneously" (Patth. Com.). |
| − | (20) Dissociation-condition ([[vippayutta-paccaya]]) refers to such [[phenomena]] as aid other [[phenomena]] by not having the same [[physical]] base ([[eye]], etc.) and [[objects]]. Thus corporeal [[phenomena]] are for [[mental phenomena]], and conversely, a condition by way of dissociation, whether co-nascent or not. | + | (20) Dissociation-condition ([[vippayutta-paccaya]]) refers to such [[phenomena]] as aid other [[phenomena]] by not having the same [[physical]] base ([[eye]], etc.) and [[objects]]. [[Thus]] corporeal [[phenomena]] are for [[mental phenomena]], and conversely, a [[condition]] by way of dissociation, whether co-nascent or not. |
| − | (2l) Presence-condition ([[atthi-paccaya]]) refers to a [[phenomenon]] - being pre-nascent or co-nascent - which through its presence is a condition for other [[phenomena]]. This condition applies to the conditions Nos. 6, 7, 8, 10, 11. | + | (2l) Presence-condition ([[atthi-paccaya]]) refers to a [[phenomenon]] - [[being]] pre-nascent or co-nascent - which through its presence is a [[condition]] for other [[phenomena]]. This [[condition]] applies to the [[conditions]] Nos. 6, 7, 8, 10, 11. |
| − | (22) Absence-condition ([[natthi-paccaya]]) refers to [[consciousness]], etc., which has just passed, and which thus forms the necessary condition for the immediately following stage of [[consciousness]] by giving it an opportunity to arise. Cf. No. 4. | + | (22) Absence-condition ([[natthi-paccaya]]) refers to [[consciousness]], etc., which has just passed, and which thus [[forms]] the necessary [[condition]] for the immediately following stage of [[consciousness]] by giving it an opportunity to arise. Cf. No. 4. |
| − | (23) Disappearance-condition ([[vigata-paccaya]]) is identical with No. 22. | + | (23) Disappearance-condition ([[vigata-paccaya]]) is [[identical]] with No. 22. |
| − | (24) Non-disappearance-condition ([[avigata-paccaya]]) is identical with No. 21. | + | (24) Non-disappearance-condition ([[avigata-paccaya]]) is [[identical]] with No. 21. |
| − | These 24 conditions should be known thoroughly for a detailed understanding of that famous formula of the [[dependent origination]] ([[paticcasamuppāda]]). Cf. Fund. III, Guide p. 117 ff. (App.). | + | These 24 [[conditions]] should be known thoroughly for a detailed [[understanding]] of that famous [[formula]] of the [[dependent origination]] ([[paticcasamuppāda]]). Cf. Fund. III, [[Guide]] p. 117 ff. (App.). |
| − | See The Significance of Dependent Origination, by Nyanatiloka (WHEEL 140). | + | See The Significance of [[Dependent Origination]], by [[Nyanatiloka]] (WHEEL 140). |
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Latest revision as of 12:48, 27 April 2014
paccaya: 'condition', is something on which something else, the so-called 'conditioned thing', is dependent, and without which the latter cannot be. Manifold are the ways in which one thing, or one occurrence, may be the condition for some other thing, or occurrence. In the Patthāna, the last book of the Abhidhamma Pitaka (comprising 6 large vols. in the Siamese edition), these 24 modes of conditionality are enumerated and explained, and then applied to all conceivable mental and physical phenomena and occurrences, and thus their conditioned nature is demonstrated.
The first two volumes of the Patthāna have been translated into English by the Venerable U Nārada (Mūlapatthāna Sayadaw) of Burma, under the title Conditional Relations (Published by the Pali Text Society, London 1969, 1981). For a synopsis of this work, see Guide VII.
The 24 modes of conditionality are:
- 1. Root condition: hetu paccaya
- 2. Object: ārammana
- 3. Predominance: adhipati
- 4. Priority: anantara
- 5. Contiguity: samanantara
- 6. Co-nascence: sahajāta
- 7. Mutuality: aññamañña
- 8. Support: nissaya
- 9. Decisive Support: upanissaya
- 10. Pre-nascene: purejāta
- 11. Post-nascene: pacchājāta
- 12. Repitition: āsevana
- 13. Karma: kamma
- 14. Karma-result: vipāka
- 15. Nutriment: āhāra
- 16. Faculty: indriya
- 17. Jhāna: jhāna
- 18. Path: magga
- 19. Associaton: sampayutta
- 20. Dissociation: vippayutta
- 21. Presence: atthi
- 22. Absence: natthi
- 23. Disappearance: vigata
- 24. Non-disappearance: avigata
(1) Root-condition (hetu-paccaya) is that condition that resembles the root of a tree. Just as a tree rests on its root, and remains alive only as long as its root is not destroyed, similarly all karmically wholesome and unwholesome mental states are entirely dependent on the simultaneity and presence of their respective roots, i.e., of greed (lobha), hate (dosa), delusion (moha), or greedlessness (alobha), hatelessness (adosa), undeludedness (amoha). For the definition of these 6 roots, s. mūla.
"The roots are a condition by way of root for the (mental) phenomena associated with a root, and for the corporeal phenomena produced thereby (e.g. for bodily expression)" (Patth).
(2) Object-condition (ārammana-paccaya) is called something which, as object, forms the condition for consciousness and mental phenomena. Thus, the physical object of sight consisting in colour and light ('light-wave'), is the necessary condition and the sine qua non for the arising of eye-consciousness (cakkhu-viññāna), etc.; sound ('sound wave') for ear-consciousness (sotā-viññāna), etc.; further, any object arising in the mind is the condition for mind-consciousness (mano-viññāna). The mind-object may be anything whatever, corporeal or mental, past, present or future, real or imaginary.
(3) Predominance-condition (adhipati-paccaya) is the term for 4 things, on the preponderance and predominance of which are dependent the mental phenomena associated with them, namely: concentrated intention (chanda), energy (viriya), consciousness (citta) and investigation (vīmamsā). In one and the same state of consciousness, however, only one of these 4 phenomena can be predominant at a time. "Whenever such phenomena as consciousness and mental concomitants are arising by giving preponderance to one of these 4 things, then this phenomenon is for the other phenomena a condition by way of predominance" (Patth.). Cf. iddhi-pāda.
(4-5) Proximity and contiguity (or immediacy)-condition (anantara-paccaya and samanantara-paccaya) - both being identical - refer to any state of consciousness and mental phenomena associated with them, which are the conditions for the immediately following stage in the process of consciousness. For example, in the visual process, eye-consciousness is for the immediately following mind element - performing the function of receiving the visible object - a condition by way of contiguity; and so is this mind-element for the next following mind-consciousness element, performing the function of investigating the object, etc. Cf. viññāna-kicca.
(6) Co-nascence condition (sahajāta-paccaya), i.e. condition by way of simultaneous arising, is a phenomenon that for another one forms, a condition in such a way that, simultaneously with its arising, also the other thing must arise. Thus, for instance, in one and the same moment each of the 4 mental groups (feeling, perception, mental formations and consciousness) is for the 3 other groups a condition by way of co-nascence or co-arising; or again each of the 4 physical elements (solid, liquid, heat, motion) is such a condition for the other 3 elements. Only at the moment of conception in the mother's womb does corporeality (physical base of mind) serve for the 4 mental groups as a condition by way of co nascence.
(7) Condition by way of mutuality (aññāmañña-paccaya). All the just mentioned associated and co-nascent mental phenomena, as well as the 4 physical elements, are, of course, at the same time also conditioned by way of mutuality, "just like three sticks propped up one by another." The 4 mental groups are one for another a condition by way of mutuality. So also are the 4 elements, and also mentality and corporeality at the moment of conception.
(8) Support-condition (nissaya-paccaya). This condition refers either to a pre-nascent (s. 10) or co-nascent (s. 6) phenomenon which is aiding other phenomena in the manner of a foundation or base, just as the trees have the earth as their foundation, or as the oil-painting rests on the canvas. In this way, the 5 sense-organs and the physical base of the mind are for the corresponding 6 kinds of consciousness a prenascent, i.e. previously arisen, condition by way of support. Further all co-nascent (s. 6) phenomena are mutually (s. 7) conditioned by each other by way of support.
(9) Decisive-support (or inducement) condition (upanissaya-paccaya) is threefold, namely:
- (a) by way of object (ārammanūpanissaya-paccaya),
- (b) by way of proximity (anantarūpanissaya),
- (c) natural decisive support (pakatupanissaya).
These conditions act as strong inducement or cogent reason.
- (a) Anything past, present or future, corporeal or mental, real or imaginary, may, as object of our thinking, become a decisive support, or strong inducement, to moral, immoral or karmically neutral states of mind. Evil things, by wrong thinking about them, become an inducement to immoral life; by right thinking, an inducement to moral life. But good things may be an inducement not only to similarly good things, but also to bad things, such as self-conceit, vanity, envy, etc.
- (b;) is identical with proximity condition (No. 4).
- (c) Faith, virtue, etc., produced in one's own mind, or the influence of climate, food, etc., on one's body and mind, may act as natural and decisive support-conditions. Faith may be a direct and natural inducement to charity, virtue to mental training, etc.; greed to theft, hate to murder; unsuitable food and climate to ill-health; friends to spiritual progress or deterioration.
(10) Pre-nascence-condition (purejāta-paccaya) refers to something previously arisen, which forms a base for something arising later on. For example, the 5 physical sense-organs and the physical base of mind, having already arisen at the time of birth, form the condition for the consciousness arising later, and for the mental phenomena associated therewith.
(11) Post-nascence-condition (pacchā-jāta-paccaya) refers to consciousness and the phenomena therewith associated, because they are - just as is the feeling of hunger- a necessary condition for the preservation of this already arisen body.
(12) Repetition-condition (āsevana-paccaya) refers to the karmical consciousness, in which each time the preceding impulsive moments (javana-citta, q.v.) are for all the succeeding ones a condition by way of repetition and frequency, just as in learning by heart, through constant repetition, the later recitation becomes gradually easier and easier.
(13) Karma-condition (kamma-paccaya). The pre-natal karma (i.e karma-volitions, kamma-cetanā, in a previous birth) is the generating condition (cause) of the 5 sense-organs, the fivefold sense-consciousness, and the other karma-produced mental and corporeal phenomena in a later birth. - Karmical volition is also a condition by way of karma for the co-nascent mental phenomena associated therewith, but these phenomena are in no way karma-results.
(14) Karma-result-condition (vipāka-paccaya). The karma-resultant 5 kinds of sense-consciousness are a condition by way of karma-result for the co-nascent mental and corporeal phenomena.
(15) Nutriment-condition (āhāra-paccaya). For the 4 nutriments, s. āhāra.
(16) Faculty-condition (indriya-paccaya). This condition applies to 20 faculties (indriya), leaving out No. 7 and 8 from the 22 faculties. Of these 20 faculties, the 5 physical sense-organs (1 - 5), in their capacity as faculties, form a condition only for uncorporeal phenomena (eye-consciousness etc.); physical vitality (6) and all the remaining faculties, for the co-nascent mental and corporeal phenomena.
(17) Jhāna-condition (jhāna-paccaya) is a name for the 7 so-called jhāna-factors, as these form a condition to the co-nascent mental and corporeal phenomena, to wit:
- (1) thought-conception (vitakka),
- (2) discursive thinking (vicāra),
- (3) interest (pīti),
- (4) joy (sukha),
- (5) sadness (domanassa),
- (6) indifference (upekkhā),
- (7) concentration (samādhi). (For definition s. Pāli terms)
1, 2, 3, 4, 7 are found in 4 classes of greedy consciousness (s. Tab.I. 22-25); 1, 2, 5, 7 in hateful consciousness (Tab.I.30, 31); 1, 2, 6, 7 in the classes of deluded consciousness (Tab.I.32, 33).
This condition does not only apply to jhāna alone, but also to the general intensifying ('absorbing') impact of these 7 factors.
(18) Path-condition (magga-paccaya) refers to the 12 path-factors, as these are for the karmically wholesome and unwholesome mental phenomena associated with them, a way of escape from this or that mental constitution, namely:
- (1) knowledge (paññā = sammāditthi, right understanding),
- (2) (right or wrong) thought-conception (vitakka),
- (3) right speech (sammā-vācā),
- (4) right bodily action (sammā-kammanta),
- (5) right livelihood (sammā-ājīva),
- (6) (right or wrong) energy (viriya),
- (7) (right or wrong) mindfulness (sati),
- (8) (right or wrong) concentration (samādhi),
- (9) wrong views (micchāditthi),
- (10) wrong speech (micchā-vācā),
- (11) wrong bodily action (micchā-kammanta),
- (12) wrong livelihood (micchā-ājīva). Cf. magga.
(19) Association-condition (sampayutta-paccaya) refers to the co-nascent (s. 6) and mutually (s. 7) conditioned 4 mental groups (khandha), "as they aid each other by their being associated, by having a common physical base, a common object, and by their arising and disappearing simultaneously" (Patth. Com.).
(20) Dissociation-condition (vippayutta-paccaya) refers to such phenomena as aid other phenomena by not having the same physical base (eye, etc.) and objects. Thus corporeal phenomena are for mental phenomena, and conversely, a condition by way of dissociation, whether co-nascent or not.
(2l) Presence-condition (atthi-paccaya) refers to a phenomenon - being pre-nascent or co-nascent - which through its presence is a condition for other phenomena. This condition applies to the conditions Nos. 6, 7, 8, 10, 11.
(22) Absence-condition (natthi-paccaya) refers to consciousness, etc., which has just passed, and which thus forms the necessary condition for the immediately following stage of consciousness by giving it an opportunity to arise. Cf. No. 4.
(23) Disappearance-condition (vigata-paccaya) is identical with No. 22.
(24) Non-disappearance-condition (avigata-paccaya) is identical with No. 21.
These 24 conditions should be known thoroughly for a detailed understanding of that famous formula of the dependent origination (paticcasamuppāda). Cf. Fund. III, Guide p. 117 ff. (App.).
See The Significance of Dependent Origination, by Nyanatiloka (WHEEL 140).
