Paṭṭhāna

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2009-10-02T17:53:00.014+08:00

Dhamma talks - Paṭṭhāna,
the 7th book of Abhidhamma

Sagaing Hill, Nov 2006 (Disc 1)

Sagaing Hill, Nov 2006 (Disc 2)

Santarama, Penang, July 2007

Paṭṭhāna Pāḷi Chanting

Dhamma Study notes

Sādhu! Sādhu! Sādhu!

Paṭṭhāna Pāḷi Chanting by Sayādaw Dr Nandamālābhivaṃsa

2009-01-31T12:40:00.001+08:00

Dhamma Study notes

2009-01-31T12:31:00.002+08:00

Patthana 04a mp3

2009-01-31T12:19:00.002+08:00

Content:

Mind arises according to process, it is called thought process.
It has two lines, mental line, and material line.
The two lines arse side by side in our life.
When our life starts, there appear two lines, mental process and material process.
The first consciousness in mental process of a particular life is Patisandhi.
(Patisandhi here refers to the initial thought-process that occurs at the moment of conception in a new birth.)

In paticcasamuppāda, it is called sankhārāpaccayā viññānam.

That particular life starts with Patisandhi viññāna.

As Patisandhi viññāna arises, kamma born matters also arise together.
These kamma born matters are called kalala-rupa.
30 material qualities composed as the embryo (kalala).

There are Patisandhi citta, cetasika, and kamma born matters.

When Patisandhi citta arises, generally speaking, there are 33 cetasika associate with.
This is one line (i.e. mental line).

Another line is kamma born matters.
There are at least 30 material qualities.

In Pali: Gabbhaseyyaka-sattānam pana kāya-bhāva-vatthu-dasaka-sankhātāni tīni dasakāni pātubhavanti.
Translation: "To the womb-born creatures there arise (at rebirth) three decads :-
the decads of body, sex, and the heart-base."

These two lines in life are conditioned by the forces of 24 conditions.

Note:* The body decad (kāyadasaka) is composed of tbe four elements, namely, i. the element of extension (pathavi), ii. the element of cohesion (āpo), iii. the element of heat (tejo), iv. the element of motion (vāyo); its four derivatives (upūdārūpa) - namely, v. colour (vanna), vi. odour (gandha), vii. taste (rasa), viii. nutritive essence (oja), with ix. vitality (jīvitindriya), and x. body (kāya).

Sex-decad (bhavadasaka) and base-decad (vatthudasaka) also consist of the first nine and sex and seat of consciousness respectively.

From this it is evident that sex is determined by past Kamma at the very conception of the being.

Here kāya means the sensitive part of the body. Sex is not developed at the moment of conception but the potentiality is latent. Neither the heart nor the brain, the supposed seat of consciousness, is developed but the potentiality of the seat is latent.

Note:*The three instants such as genesis, static (or development), and dissolution constitute one thought-moment.
The duration of material things consists of seventeen such thought-moments.
(more explanation on thought processes)

Remarks:

Download the Dhamma talk file: Patthana 04a.mp3

Back to Patthana, Sagaing Hill, Nov 2006 (Disc 1)

The Law of Dependent Arising

2009-01-31T12:12:00.001+08:00

In Pāḷi:
Tattha avijjāpaccayā saṅkhārā, saṅkhārāpaccayā viññāṇaṃ, viññāṇa-paccayā nāmarūpaṃ, nāmarūpa-paccayā salāyatanaṃ, salāyatana-paccayā phasso, phassa-paccayā vedanā, vedanā-paccayā taṇhā, taṇhā-paccayā upādānaṃ, upādāna-paccayā bhavo, bhava-paccayā jāti, jāti-paccaya jarā-maranasoka-parideva-dukkha-domanass' upāyāsā sambhavanti. Evam' etassa kevalassa dukkhakkhandhassa samudayo hotī' ti ayam'ettha paticcasamuppādanayo.

Translation:
Therein:

Dependent on Ignorance arise Conditioning Activities.

Dependent on Conditioning Activities arises (Rebirth) Consciousness.

Dependent on (Rebirth) Consciousness arise Mind and Matter.

Dependent on Mind and Matter arise the six (Sense) Bases.

Dependent on the six (sense) Bases arises contact.

Dependent on Contact arises Feeling.

Dependent on Feeling arises Craving.

Dependent on Craving arises Grasping.

Dependent on Grasping arises Action or Becoming.

Dependent on Action arises Birth.

Dependent on Birth arise Decay, Death, Sorrow, Lamentation, Pain, Grief, and Despair.

Thus arises the whole mass of suffering.

Herein this is the Law of the Dependent Arising.

Thought-processes

2009-01-31T12:06:00.002+08:00

According to Abhidhamma ordinarily there is no moment when we do not experience a particular kind of consciousness, hanging on to some object - whether physical of mental. The time-limit of such a consciousness is termed one thought-moment. The rapidity of the succession of such thought-moments is hardly conceivable by the ken of human knowledge. Books state that within the brief duration of a flash of lightning, or in the twinkling of an eye billions of thought-moments may arise and perish.

Each thought-moment consists of three minor instants (khaṇas). They are uppāda (arising or genesis), ṭhiti (static or development), and bhaṅga (cessation or dissolution).

Birth, decay, and death* correspond to these three states. The interval between birth and death is regarded as decay.

Immediately after the cessation stage of a thought-moment there results the genesis stage of the subsequent thought-moment. Thus each unit of consciousness perishes conditioning another, transmitting at the same time all its potentialities to its successor. There is, therefore, a continuous flow of consciousness like a stream without any interruption.

[*These three stages correspond to the Hindu view of Brahma (Creator). Vishnu (Preserver) and Siva (Destroyer).]

When a material object is presented to the mind through one of the five sense-doors, a thought-process occurs, consisting of a series of separate thought-moments leading one to the other in a particular, uniform order. This order is known as the citta-niyāma (psychic order). As a rule for a complete perception of a physical object through one of the sense-doors precisely 17 thought-moments must pass. As such the time duration of matter is fixed at 17 thought-moments. After the expiration of that time-limit, one fundamental unit of matter perishes giving birth to another unit. The first moment is regarded as the genesis (uppāda), the last as dissolution (bhaṅga), and the interval 15 moments as decay or development (ṭhiti or jarā).

As a rule when an object enters the consciousness through any of the doors one moment of the life-continuum elapses. This is known as atīta-bhavaṅga. Then the corresponding thought-process runs uninterruptedly for 16 thought-moments. The object thus presented is regarded as 'very great.'

If the thought-process ceases at the expiration of javanas without giving rise to two retentive moments (tadālambana), thus completing only 14 moments, then the object is called 'great'.

Sometimes the thought-process ceases at the moment of determining (votthapana) without giving rise to the javanas, completing only 7 thought-moments Then the object is termed 'slight.'

At times when an object enters the consciousness there is merely a vibration of the life-continuum. Then the object is termed 'very slight.'

When a so-called 'very great' or 'great' object perceived through the five sense-doors, is subsequently conceived by the mind-door, or when a thought process arising through the mind-door extends up to the retentive stage, then the object is regarded as 'clear'.

When a thought process, arising through the mind-door, ceases at the javana stage, the object is termed 'obscure'.

When, for instance, a person looks at the radiant moon on a cloudless night, he gets a faint glimpse of the surrounding stars as well. He focuses his attention on the moon, but he cannot avoid the sight of stars around. The moon is regarded as a great object, while the stars are regarded as minor objects. Both moon and stars are perceived by the mind at different moments. According to Abhidhamma it is not correct to say that the stars are perceived by the sub-consciousness and the moon by the consciousness.

Patthana 03e mp3

2009-01-28T22:09:00.002+08:00

Content:

16. Indriyapaccayo: - (cont)

(B) Indriya (Purejāta) - Matter to Mind

Paccaya: eye, ear, nose, tongue and body.

Paccayuppanna: 10 viññāṇa and 7 cetasika.

(C) Indriya (Rūpajīvita) - Matter to Matter

Paccaya: material jīvita.

Paccayuppanna: 9 kamma-born matters in the same group.

Note:
For (B) Indriya (Purejāta):
Paccaya: eye, ear, nose, tongue and body.
(cakkhundriyaṃ, sotindriyaṃ, ghānindriyaṃ, jivhindriyaṃ, kāyindriyaṃ)

Eye-base controls eye-consciousness, etc.

For (C) Indriya (Rūpajīvita):
Three forces: Indriyapaccayo, Atthi paccayo, Avigatapaccayo.

17. Jhānapaccayo: - Mind to Mind and Matter
Paccaya: 5 jhāna-factors: vitakka, vicāra, pīti, vedanā, and ekaggatā.

Paccayuppanna:
(1) 79 citta (excluding 10 viññāṇa citta), 52 cetasika,
(2) mind-born matter,
(3) kamma-born matter at the moment of rebirth.

Note:
10 viññāṇa citta are very weak, therefore, the associate cetasika cannot be jhāna-factors.

18. Maggapaccayo: - Mind to Mind and Matter
Paccaya: 9 path-factors: paññā, vitakka, virati (3), vīriya, sati, ekaggatā, and diṭṭhi.

Paccayuppanna:
(1) 71 citta with hetu, 52 cetasika,
(2) mind-born matter,
(3) kamma-born matter at the moment of rebirth.

Note:
Diṭṭhi refers to miccha-diṭṭhi, it is also Maggapaccayo, it isn't 8-folds noble path here. It is the path to woeful states. Samma-diṭṭhi is the path to Nibbāna.

Dvādasamaggangani - sammāditthi, sammāsankappo, sammāvācā, sammākammanto, sammājīvo, sammāvāyāmo, sammāsati, sammāsamādhi, micchāditthi, micchāsankappo, micchāvāyāmo, micchāsamādhi.
There are twelve constituents of the Path: 1. Right Understanding, 2. Right Thoughts, 3. Right Speech, 4. Right Action, 5. Right Livelihood, 6. Right Effort, 7. Right Mindfulness, 8. Right Concentration, 9. Wrong Views, 10. Wrong Thoughts, 11. Wrong Effort, 12. Wrong one-pointedness.

19. Sampayuttapaccayo: - Mind to Mind
Paccaya: 89 citta and 52 cetasika.

Paccayuppanna: 89 citta and 52 cetasika.

Note:
e.g. Eye-consciousness will have 7 Universals mental factors as Sampayuttapaccayo, but not the others mental factors.

20. Vippayuttapaccayo: - Mind and Matter to Mind and Matter
(A) Vippayutta (Sahajāta)
Paccaya:
(1) 75 citta that can produce matter and 52 cetasika;
(2) 15 rebirth minds of those who have 5 aggregates or heart-base.

Paccayuppanna:
(1) mind-born matter,
(2) kamma-born matter at the moment of rebirth,
(3) 15 rebirth minds of those who have 5 aggregates or heart-base.

(B) Vippayutta (Purejāta)
It is similar to purejāta.

(C) Vippayutta (Pacchājāta)
It is similar to pacchājāta.

Note:
Mind and matter like water and oil, cannot mix.

Remarks:

Download the Dhamma talk file: Patthana 03e.mp3

Back to Patthana, Sagaing Hill, Nov 2006 (Disc 1)

Patthana 03d mp3

2009-01-28T14:53:00.009+08:00

Content:

13. Kammapaccayo:
(A) Kamma (Nānākkhaṇika) - Mind to Mind and Matter
Paccaya: 33 cetanā associated with kusala and akusala.

Paccayuppanna: 36 vipāka citta, 38 cetasika and kamma-born matter.

(B) Kamma (Sahajāta) - Mind to Mind and Matter
Paccaya: all cetanā.

Paccayuppanna:
(1) 89 citta and 51 cetasika (excluding cetanā),
(2) mind-born matter,
(3) kamma-born matter at the moment of rebirth.

Note:
The meaning of Nānākkhaṇika;
Nānā = different; khaṇa = moment; ika = produce;
Nānākkhaṇika = produce in different moment.

14. Vipākapaccayo: - Mind to Mind and Matter
Paccaya: 36 resultant citta and 38 cetasika.

Paccayuppanna:
(1) 36 resultant citta and 38 cetasika,
(2) mind-born matter,
(3) kamma-born matter at the moment of rebirth.

Note:
Vipākapaccayo belongs to one of the four medium Sahajāta group.

15. Āhāra paccayo: -
(A) Āhāra (Rūpa) - Matter to Matter

Paccaya: Ojā

Paccayuppanna: nutriment-born matter, or matters born of 4 conditions (kamma, citta, utu, āhāra).

(B) Āhāra (Nāma) - Mind to Mind and Matter

Paccaya: phassa, cetanā, and viññāṇa.

Paccayuppanna:
(1) 89 citta and 52 cetasika,
(2) mind-born matter,
(3) kamma-born matter at the moment of rebirth.

Note:
For (A) Āhāra (Rūpa):
The pure octad and the un-decad of the lightness triad are the two material groups that originate from nutriment.

For (B) Āhāra (Nāma):
phassa and cetanā are cetasika; viññāṇa is citta.
When viññāṇa as paccaya, 89 citta are not included in the paccayuppanna, and so on.
When phassa or cetanā as paccaya, 89 citta are included and 51 cetasika(excluded either phassa or cetanā respectedly) in the paccayuppanna, and so on.

For both:
The essential function of nutriment is supporting or reinforcing (upatthambana).

16. Indriyapaccayo: -
(A) Indriya (Sahajāta) - Mind to Mind and Matter

Paccaya: citta, jīvita, vedanā, saddhā, vīriya, sati, ekaggatā and paññā (8).

Paccayuppanna:
(1) 89 citta, 52 cetasika,
(2) mind-born matter,
(3) kamma-born matter at the moment of rebirth.

(B) Indriya (Purejāta) - Matter to Mind

Paccaya: eye, ear, nose, tongue and body.

Paccayuppanna: 10 viññāṇa and 7 cetasika.

(C) Indriya (Rūpajīvita) - Matter to Matter

Paccaya: material jīvita.

Paccayuppanna: 9 kamma-born matters in the same group.

Note:
Bāvīsatindriyāni - cakkhundriyaṃ, sotindriyaṃ, ghānindriyaṃ, jivhindriyaṃ, kāyindriyaṃ, itthindriyaṃ, purisindriyaṃ, jīvitindriyaṃ, manindriyaṃ, sukhindriyaṃ, dukkhindriyaṃ, somanassindriyaṃ, domanassindriyaṃ, upekkhindriyaṃ, saddhindriyaṃ, viriyindriyaṃ, satindriyaṃ, samādhindriyaṃ, paññindriyaṃ, anaññātassāmitindriyaṃ, aññindriyaṃ, aññātāvindriyaṃ.
There are twenty-two Faculties (17): 1. Eye, 2. Ear, 3. Nose, 4. Tongue, 5. Body, 6. Femininity, 7. Masculinity, 8. Vitality, 9. Mind, 10. Happiness, 11. Pain, 12. Pleasure, 13. Displeasure, 14. Equanimity, 15. Confidence, 16. Effort, 17. Mindfulness, 18. Concentration, 19. Wisdom, 20. The thought: 'I will realize the unknown', 21. Highest Realization, 22. The Faculty of him who has fully realized.

For (A) Indriya (Sahajāta): Paccaya: citta, jīvita, vedanā, saddhā, vīriya, sati, ekaggatā and paññā (all 8 mental states).
citta = manindriyaṃ;
jīvita = jīvitindriyaṃ;
vedanā = sukhindriyaṃ, dukkhindriyaṃ, somanassindriyaṃ, domanassindriyaṃ, upekkhindriyaṃ;
saddhā = saddhindriyaṃ;
vīriya = viriyindriyaṃ;
sati = satindriyaṃ;
ekaggatā = samādhindriyaṃ;
paññā = paññindriyaṃ, anaññātassāmitindriyaṃ, aññindriyaṃ, aññātāvindriyaṃ.

Remarks:

Download the Dhamma talk file: Patthana 03d.mp3

Back to Patthana, Sagaing Hill, Nov 2006 (Disc 1)

Patthana 03c mp3

2009-01-25T13:47:00.003+08:00

Content:

7. Aññamaññapaccayo :

(A) Mind to Mind
Paccaya: 89 citta and 52 cetasika

Paccayuppanna : 89 citta and 52 cetasika

(B) Matter to Matter
Paccaya: 4 mahābhūta

Paccayuppanna: 4 mahābhūta

(C) Mind to Matter and Matter to Mind
Paccaya:
15 rebirth minds of those who have 5 aggregates or heart-base at the moment of rebirth.

Paccayuppanna:
heart-base at the moment of rebirth or 15 rebirth minds of those who have 5 aggregates.

8. Nissayapaccayo:

(A) Sahajāta Nissaya: The sahajāta nissaya is similar to sahajāta.

(B) Purejāta Nissaya: The purejāta nissaya is similar to vatthu purejāta.

9. Upanissayapaccayo:

(A) Upanissaya (ārammaṇa) - Mind, Matter, Nibbāna to Mind
The upanissaya (ārammaṇa) is similar to ārammaṇa adhipati.

(B) Upanissaya (anantara) - Mind to Mind
The upanissaya (anantara) is similar to anantara.

(C) Upanissaya (pakata) - Mind and Paññatti to Mind
Paccaya: 89 citta, 52 cetasika and paññatti, that are strong and preceded.

Paccayuppanna: the 89 citta and 52 cetasika that follow.

10. Purejātapaccayo:

(A) Purejāta (ārammaṇa) - Matter to Mind

Paccaya: 18 nipphanna matters as object.

Paccayuppanna: 54 kāma citta, 2 abhiññā, and 50 cetasika (excluding 2 appamañña).

(B) Purejāta (vatthu) - Matter to Mind

Paccaya: 6 base matters.

Paccayuppanna: 85 citta (except 4 arūpa vipāka) and 52 cetasika.

11. Pacchājātapaccayo: - Mind to Matter

Paccaya: The following 85 citta (excluding 4 arūpa vipāka) and 52 cetasika.

Paccayuppanna: matters that arise together with preceding minds.

12. Āsevana paccayo: - Mind to Mind

Paccaya: 47 preceding mundane javana citta and 52 cetasika.

Paccayuppanna: 51 following javana citta (excluding 4 phala citta) and 52 cetasika.

Remarks:

Download the Dhamma talk file: Patthana 03c.mp3

Back to Patthana, Sagaing Hill, Nov 2006 (Disc 1)

Patthana 03b mp3

2009-01-25T11:36:00.003+08:00

Content:

4. Anantarapaccayo / 5. Samanantarapaccayo - Mind to Mind.

Paccaya:
89 citta and 52 cetasika that precede.

Paccayuppanna:
89 citta and 52 cetasika that follow.

6. Sahajāta paccayo :
(A) Mind to Mind-Matter

Paccaya:
89 citta and 52 cetasika.

Paccayuppanna:
(1) 89 citta, and 52 cetasika,
(2) mind-born matter,
(3) kamma-born matter at rebirth-moment.

(B) Matter to Matter
Paccaya: 4 mahābhūta

Paccayuppanna: 4 mahābhūta and 24 upādā rūpa

(C) Mind to Matter and Matter to Mind
Paccaya:
15 rebirth minds of those who have 5 aggregates or heart-base at the moment of rebirth.

Paccayuppanna:
heart-base at the moment of rebirth or 15 rebirth minds of those who have 5 aggregates.

Note:
If Paccaya is 15 rebirth minds of those who have 5 aggregates, then Paccayuppanna is heart-base at the moment of rebirth.
If Paccaya is heart-base at the moment of rebirth, then Paccayuppanna is is 15 rebirth minds of those who have 5 aggregates.

Remarks:

Download the Dhamma talk file: Patthana 03b.mp3

Back to Patthana, Sagaing Hill, Nov 2006 (Disc 1)

Patthana 03a.mp3

2009-01-23T22:32:00.004+08:00

Content:

How to relate Paccaya and Paccayuppanna

1. Root Condition (Hetu paccayo) - mind to mind and matter.

Paccaya:
6 Hetu:
(1) Craving
(2) Hatred
(3) Delusion
(4) Non-craving
(5) Non-hatred
(6) Non-delusion

Paccayuppanna:
(1) 71 citta with hetu (except 18 ahetuka citta) and 51 cetasika (except delusion associated with moha mūla);
(2) Matter born of mind with hetu;
(3) Kamma-born matter at the moment of rebirth consciousness with hetu.

2. Object Condition(Ārammaṇapaccayo) - Mind, Matter, Nibbāna and Paññatti to Mind.

Paccaya:
6 objects (form, sound, smell, taste, tangibility and other dhamma).

Paccayuppanna:
89 citta and 52 cetasika.

Pali (read in full)
rūpāyatanaṃ cakkhuviññāṇadhātuyā taṃsampayuttakānañca dhammānaṃ ārammaṇapaccayena paccayo

3. Predominance Condition (Adhipati paccayo) :
(A) Conascence-predominance (Sahajāta-Adhipati) - Mind to Mind and Matter

Paccaya:
One of the four predominances: chanda, viriya, citta and vimaṃsa.

Paccayuppanna:
(1) 52 javana citta with adhipati and 51 cetasika (except vicikiccha),
(2) matter born of mind with adhipati.

(B) Object-predominance (Ārammaṇa-Adhipati) - Mind, Matter and Nibbāna to Mind

There are 4 groups of Object-predominance-condition.

Group A:
Paccaya:
76 mundane citta (excluding 2 dosamūla, 2 mohamūla and 1 dukkha kayaviññāṇa),
47 cetasika (excluding 5: dosa, issā, macchariya, kukkucca and vicikicchā),
and 18 desirable nipphanna matter.

Paccayuppanna:
8 lobhamūla citta and 22 cetasika

Group B:
Paccaya:
17 mundane kusala citta.

Paccayuppanna:
8 mahākusala citta and 33 cetasika (excluding 5: 3 virati, 2 appamaññā).

Group C:
Paccaya:
8 lokutara citta and Nibbāna.

Paccayuppanna:
8 ñāṇasampayutta citta (4 kusala and 4 kiriya), and 33 cetasika (excluding 5: 3 virati, 2 appamaññā).

Group D:
Paccaya: Nibbāna.

Paccayuppanna: 8 lokuttara citta and 36 cetasika.

Remarks:

Download the Dhamma talk file: Patthana 03a.mp3

Back to Patthana, Sagaing Hill, Nov 2006 (Disc 1)

The 3 Methods of Teaching on Cause and Effect

2009-01-12T09:24:00.002+08:00

There are 3 methods of teaching on cause and effect, namely:

Noble Truths method,
Dependent Origination method and
Conditional Relations method.

1. Noble Truths Method
Here craving, Origin Truth,is the cause and Suffering Truth is the effect.

Thus, if there is the cause - the delight in the five aggregates which is craving - Origin Truth, then the effect, Suffering Truth - which consists of all kinds of suffering - will take place.

When viewed with the eye of Truth Knowledge (sacca-ñāṇa) and Insight Knowledge (vipassanā-ñāṇa), all the aggregates in the 3 planes of existence are all suffering.

The common worldling cannot lay down this burden of suffering, so all kinds of peril and suffering have to be endured. Only when this burden of suffering is completely laid down will there be freedom from all peril and suffering and true happiness thereby attained.

Again, the Noble Eightfold Path, which consists of Right Understanding and the rest, is Path Truth. This is the cause of release or deliverance, Nibbāna, Cessation Truth, which is the effect.

Since there are different kinds of cessation, that which is Cessation Truth needs to be explained.

The cessation of craving is due to:

its arising on acount of conditions and then ceasing. This is known as cessation after arising (uppanna nirodha);
its non-arising because the conditions for its arising are absent. This is known as cessation without arising (anuppanna-nirodha).

Of the latter, there are 5 types, namely:

Cessation by the Opposite (tadaṅga-nirodha). Craving does not arise at the moment when great wholesome consciousness arises;
Cessation by Repression (vikkhambhana-nirodha). Craving ceases for some time when lofty wholesome consciousness arises;
Cessation by Destruction (samuccheda-nirodha). Craving is eradicated when Path-consciousness arises;
Cessation by Tranquillisation (paṭippassaddhi-nirodha). Craving which, after eradication, ceases forever when Fruition-consciousness arises;
Cessation by Deliverance (nissaraṇa-nirodha). This is Nibbāna.

The third and fourth types bring about final cessation of craving so that it does not arise again. They are not like the fifth type which is permanent deliverance from craving. This is Nibbāna, Cessation Truth.

This explains the Noble Truths methos of teaching on cause and effect.

2. Dependent Origination Method
Dependent Origination is the teaching about all that happens in one existence. Therefore, it teaches about:

the causes for coming into this present existence. These are ignorance and formations of past existences;
the causes for the change to another existence. This is kamm-becoming which brings about birth, decay and death in another existence;
the present existence. These are consciousness, mentality-materiality, six bases, contact, feeling, craving and attachment.

Just as the taste of the water in the ocean can be known by tasting a drop of water in it, so also, what happens in each and every existence can be known when everything that happens in one existence is known.

In this Dependent Origination, the primary cause of the round of rebirths is ignorance. And so the causes and effects are here expounded in this manner: Ignorance is the cause and formations are the effect and so on.

3. Conditional Relations Method
In the Conditional Relations method all the states are treated with reference to 24 conditions to show how the cuases and their effects are related. Here it is expounded that such-and-such a state, as cause, is related to such-and-such a state, as effect, by such-and-such a conditoining force.

Note. The cause and effect expounded in these three methods of teaching must be considered separately, each in its own way. If they are taken together an any inter-relation between them is sought there will be doubt and perplexity. This is illustrated by the following examples:

Take the cuase of feeling and craving. In the Noble Truths method, craving, Origin Truth, is the cause, and feeling, as Suffering Truth, is the effect. But in the Dependent Origination method, feeling is the cause and craving is the effect;
Take the case of visible object and craving. In the Conditional Relations method when there is craving for visible object, visible object, the conditioning state of object condition, is the cause, and craving, the conditioned state, is the effect. But in the Noble Truth method, craving, Origin Truth, is the cause, and visible object, Suffering Truth, is the effect.

Thus the 3 methods of teaching must be understood so as to be clear as to which method is applicable in any particular case of cause and effect.

Paṭṭhāna is the teaching of Anatta

2008-12-10T11:04:00.006+08:00

If one considers the teaching of Abhidhamma starting with Buddhist Psychological Ethics (Dhammasaṅgaṇī), and ending with Conditional Relations (Paṭṭhāna), it will be seen that aggregates, bases, elements and so on are expounded in them.

This shows that the realities, with which Abhidhamma deals, consist of aggregates, bases and elements that behave according to their own natures and, therefore, are not dependent on one's wishes. In other words, the realities behave according to the principle of anatta.

But there are many people who believe there is atta, soul, etc., i.e. an ego-entity, and are so attached to this wrong view that they cannot easily give it up.

The so-called being consists of materiality-mentality (the five aggregates) and nothing else besides.

But there are teachers who imagine that something exists where none does, such as the Burmese sayings: "The hare's horns", "The turtle's hair", "The prawn's blood", "The dog's flea's white wings". For the hare has no horns, the turtle has no hair, the prawn has no blood and the dog's flea has no white wings.

It is in the nature of human beings to cling to one's views so that they cannot be easily given up. For once there is the belief that something is true, one becomes attached to this belief and so simple reasoning and argument to prove it to be false are of no avail. That is why it is said that "The hardest thing in the world to open is a closed mind." And in the Sutta-Piṭaka there are many instances where even the Buddha could not get some of his hearers to forsake certain views upheld in his time although he put forward ample reasons and arguments to prove them wrong.

In the Anatta Sutta the Buddha expounded "Body, monks, is not self" and so on (B.D. IV,20).

But he also expounded that:

Oneself is the guardian of oneself;
What other guardian would there be?
With oneself fully controlled,
One obtains a refuge which is hard to gain.
(Dhammapada,ver.160)

Some who have read this verse of the Buddha have taken the view that atta exists. But if this utterance is considered with reference to the context, it will be seen that the reason for this utterance was that the son, Venerable Kumārakassapa, was very much attached to his mother, a Bhikkhunī, and so he was advised by the Buddha to depend upon himself. In such cases, of course, conventional language such as 'oneself' cannot be avoided but it should not be taken literally.

In essence, Paṭṭhāna deals with the conditioned (sappaccaya) and formed (saṅkhata) state that arise and cease at every instant without a break and which make up what are said to be animate and inanimate things. There states arise dependent on root and the other conditions and are not at the will and mercy of any being. They do so, not from one cause alone, but from many causes such as the conditioning forces given in the Analytical Exposition of the Conditions. So Paṭṭhāna is the teaching of anatta.

The materiality-mentality, which constitute the human being, is not willed nor incited by atta or by any abiding entity, but is due to many causes.

For example, when visible objects are see daily, the seeing is due to four causes:
(1) visible object,
(2) sensitive eye,
(3) light and
(4) attention.
For it is only when these four causes are present at the same time that eye-consciousness arises to see or know a visible object.

But with the arising of eye-consciousness with a very great object a mental process takes place according to the fixed nature of the mind (citta-niyāma).

This process consists of:
(1) past life-continuum,
(2) vibrating life-continuum,
(3) arresting life-continuum,
(4) five-door adverting consciousness,
(5) eye-consciousness,
(6) receiving consciousness,
(7) investigating consciousness,
(8) determining consciousness,
(9) seven impulsions and
(10) two registering consciousness.

Again, the states involved in the process of seeing: eye-consciousness, visible object and sensitive eye arise due to many causes as shown below:

Eye-consciousness:
When eye-consciousness arises it never arises alone. As expounded in Buddhist Psychological Ethics (Dhammasaṅgaṇī), the seven universal mental states, the associated states, arise together with it.

When eye-consciousness and the seven universal mental factors are classified under the aggregates, as shown in the Discourse on Elements, they are the four mental aggregates.

These four mental aggregates are mutually related to one another by the forces of seven conditions:
(1) conascence (Sahajātapaccayo),
(2) mutuality (Aññamaññapaccayo),
(3) dependence (Nissayapaccayo),
(4) resultant (Vipākapaccayo),
(5) association (Sampayuttapaccayo),
(6) presence (Atthipaccayo) and
(7) non-disappearance (Avigatapacayo).

Also, eye-consciousness is related to the seven universal mental factors by the forces of two conditions:
(1) nutriment (Āhāra paccayo) and
(2) faculty (Indriyapaccayo).

Of the seven universal mental factors,
(1) contact mental factor is related to the others by the force of nutriment condition (Āhāra paccayo),
(2) feeling mental factor by that of faculty condition (Indriyapaccayo),
(3) volition mental factor by those of kamma (Kammapaccayo) and nutriment conditions (Āhāra paccayo),
(4) one-pointedness mental factor by that of faculty condition (Indriyapaccayo)(although one-pointedness mental factor is related also by the forces of jhāna (Jhānapaccayo) and path conditions (Maggapaccayo), these forces are not included here because they are not concerned with eye-consciousness),
(5) psychic life-faculty mental factor by that of faculty condition (Indriyapaccayo),
(6) perception mental factor and attention mental factor are not included in the minor conascence group of conditions and so their forces are not given.

Five-door adverting consciousness is related to eye-consciousness and the seven universal mental factors, i.e. eight mental states, by the forces of five conditions:
(1) proximity (Anantarapaccayo),
(2) contiguity (Samanantarapaccayo),
(3) proximity-strong-dependence (Anantara Upanissayapaccayo),
(4) absence (Natthipaccayo) and
(5) disappearance (Vigatapaccayo).

The faultless (kusala) and faulty (akusala) kamma done in past existences are related respectively to the rootless faultless-resultant eye-consciousness and rootless faulty-resultant eye-consciousness by the forces of two conditions:
(1) natural strong-dependence (Upanissayapaccayo) and
(2) asynchronous kamma (Nānākkhaṇika Kammapaccayo).

Visible Object:
Visible object is related to eye-consciousness and the rest of the seven mental factors, i.e. eight mental states, by the forces of four conditions:
(1) object (Ārammaṇapaccayo),
(2) object-prenascence (Ārammaṇa Purejātapaccayo),
(3) object-prenascence-presence (Ārammaṇa Purejāta Atthipaccayo) and
(4) object-prenascence-non-disappearance (Ārammaṇa Purejāta Avigatapacayo).

Sensitive Eye:
Sensitive eye is related to eye-consciousness and the rest of the seven mental factors, i.e. eight mental states, by the forces of six conditions:
(1) base-prenascence-dependence (Vatthu Purejāta Nissayapaccayo),
(2) base-prenascence (Vatthu Purejātapaccayo),
(3) base-prenascence-faculty (Vatthu Purejāta Indriyapaccayo),
(4) base-prenascence-dissociation (Vatthu Purejāta Vippayuttapaccayo),
(5) base-prenascence-presence (Vatthu Purejāta Atthipaccayo) and
(6) base-prenascence-non-disappearance (Vatthu Purejāta Avigatapacayo).

From the above it will be seen that when the group of mental states including eye-consciousness arises, it does so by the forces of eighteen conditions exclusive of:
(1) root (Hetupaccayo),
(2) predominance (Adhipatipaccayo),
(3) postnascence (Pacchājātapaccayo),
(4) repetition (Āsevana paccayo),
(5) jhāna (Jhānapaccayo) and
(6) path (Maggapaccayo),
which are not concerned with eye-consciousness.

Therefore, these mental states are neither willed not planned by atta which does not really exist but is imagined to exist by certain sects.

In the discourse on the Six Sixes (Middle Length Sayings III, 333) it is stated: "If anyone should say, 'Eye is self,' that is not fitting. For the arising of the eye is to be seen, and its decaying. Since its arising and decaying are to be seen one would thus be brought to the stage of saying: 'Self arises in me and passes away.' Therefore if anyone should say, 'Eye is self,' that is not fitting; in this way eye is not self" and so on.

This shows in detail the anatta nature of materiality-mentality. So when it is said that a being sees and so on, it is really the functions of materiality-mentality and, according to Paṭṭhāna as shown above, the functions of the conditioning forces. It is not the functions of atta.

Some do accept the anatta nature of materiality-mentality but say that this combination cannot see, hear, etc. and is, therefore, as useless as dried leaves. Instead, they say that it is the atta, existing in the body of each individual, that carries out those functions.

This, of course, is not correct. For all such acts are due to the functionings of materiality-mentality and not to those of beings or persons. And only one who does not know the nature of materiality-mentality will assume that their functions are those of a person or atta.

The so-called being has six senses: that of
(1) sight by means of which objects are seen,
(2) hearing by which sounds are heard,
(3) smell by which odours are smelt,
(4) taste by which savours are tested,
(5) touch by which objects are felt and
(6) the mind, based on the heart-base, which plans and thinks.

Of these, the seeing or knowing of visible objects is due to the sensitive eye, the materiality, as cause and eye-consciousness, the mentality, as effect. It is not at all due to atta. For it is only when there is sensitive eye that seeing takes place. And when this cause is not present as in the case of the blind, no seeing can take place. If there were an atta in the body that could see or know, then because of it, the blind would be able to see. But since this does not happen, the atta is of no use in this case. So is it in the cases of hearing, smelling, etc.

The above shown that atta does not exist like materiality-mentality and that it has no functions of its own. All the functions are those of materiality-mentality which are dependent on many conditions such as root and so on for its arising. So Paṭṭhāna, which deals with all these conditions, is the teaching of anatta.

If one is able to distinguish between materiality and mentality, one acquires Purity of Views (diṭṭhi-visudhi).

With regard to this it is stated that:

The mental and material are really here,
But here there is no human being to be found,
For it is void and merely fashioned like a doll -
Just suffering piled up (void) like grass and sticks.
(Path of Purification, 689)

Again, Paṭṭhāna deals with materiality-mentality as the cause, the effect and the conditioning force. So if one really knows materiality-mentality in these three ways one acquires Purity of Overcoming Doubt (kaṅkhāvitaraṇa-visuddhi), is freed from rebirth in the lower regions and is sure of one's destiny.

This is given as: "When a man practising insight has become possessed of this knowledge he has found comfort in the Buddha's dispensation, he had found a foothold, he is certain of his destiny, he is called a 'Lesser Stream-enterer'" .
(Path of Purification, 703)

After this stage is reached it is not so difficult to advance to the knowledge of the three general characteristics (sammasanañāṇa) and the other knowledges of insight for the attainment of Path and Fruition. It is only the above two Purifications that are difficult to acquire.

Therefor, it is fervently hoped that those who are studying Paṭṭhāna will be able to reflect properly so as to acquire these two Purifications and then contemplate further to attain Path and Fruition.

Paṭṭhāna, Sagaing Hill, Nov 2006 (Disc 2)

2008-10-02T10:40:00.023+08:00

Dhamma Talks - Paṭṭhāna
by Venerable Sayādaw Dr. Nandamālābhivaṃsa,
at Sagaing Hill, Mandalay, Myanmar, Nov 2006 (Disc 2)

Part 1
PCD06-03a.MP3
PCD06-03b.MP3
PCD06-03c.MP3
PCD06-03d.MP3
PCD06-03e.MP3

PCD06-04a.MP3

PCD06-05a.MP3
PCD06-05b.MP3
PCD06-05c.MP3
PCD06-05d.MP3

Part 2
PCD07-01a.MP3
PCD07-01b.MP3
PCD07-01c.MP3
PCD07-01d.MP3
PCD07-01e.MP3
PCD07-01f.MP3
PCD07-01g.MP3

PCD07-02a.MP3
PCD07-02b.MP3
PCD07-02c.MP3
PCD07-02d.MP3
PCD07-02e.MP3
PCD07-02f.MP3

Part 3
PCD08-01a.MP3

PCD08-02a.MP3
PCD08-02b.MP3
PCD08-02c.MP3
PCD08-02d.MP3

PCD08-03a.MP3
PCD08-03b.MP3
PCD08-03c.MP3

Part 4
PCD09-01a.MP3
PCD09-01b.MP3
PCD09-01c.MP3
PCD09-01d.MP3
PCD09-01e.MP3

PCD09-02a.MP3
PCD09-02b.MP3
PCD09-02c.MP3
PCD09-02d.MP3
PCD09-02e.MP3
PCD09-02f.MP3
PCD09-02g.MP3
PCD09-02h.MP3

Part 5
PCD10-01a.MP3
PCD10-01b.MP3
PCD10-01c.MP3
PCD10-01d.MP3
PCD10-01e.MP3

PCD10-02a.MP3
PCD10-02b.MP3
PCD10-02c.MP3

PCD10-03a.MP3
PCD10-03b.MP3
PCD10-03c.MP3
PCD10-03d.MP3
PCD10-03e.MP3

Part 6
PCD11-01a.MP3
PCD11-01b.MP3
PCD11-01c.MP3
PCD11-01d.MP3
PCD11-01e.MP3

PCD11-02a.MP3
PCD11-02b.MP3
PCD11-02c.MP3
PCD11-02d.MP3
PCD11-02e.MP3
PCD11-02f.MP3

Part 7
PCD12-01a.MP3
PCD12-01b.MP3
PCD12-01c.MP3
PCD12-01d.MP3
PCD12-01e.MP3
PCD12-01f.MP3

PCD12-02a.MP3
PCD12-02b.MP3
PCD12-02c.MP3
PCD12-02d.MP3
PCD12-02e.MP3

PCD12-03a.MP3
PCD12-03b.MP3
PCD12-03c.MP3
PCD12-03d.MP3
PCD12-03e.MP3

End of Disc 2

Sādhu! Sādhu! Sādhu!

Paṭṭhāna, Sagaing Hill, Nov 2006 (Disc 1)

2008-05-13T19:22:00.046+08:00

Dhamma Talks - Paṭṭhāna
by Venerable Sayādaw Dr. Nandamālābhivaṃsa,
at Sagaing Hill, Mandalay, Myanmar, Nov 2006 (Disc 1)

Part 3
Patthana 03a.mp3 - (read the note)
Patthana 03b.mp3 - (read the note)
Patthana 03c.mp3 - (read the note)
Patthana 03d.mp3 - (read the note)
Patthana 03e.mp3 - (read the note)

Part 4
Patthana 04a.mp3 - (read the note)
Patthana 04b.mp3
Patthana 04c.mp3
Patthana 04d.mp3

Part 5
Patthana 05a.mp3
Patthana 05b.mp3
Patthana 05c.mp3
Patthana 05d.mp3

Part 6
Patthana 06a.mp3
Patthana 06b.mp3
Patthana 06c.mp3
Patthana 06d.mp3

Part 7
Patthana 07a.mp3
Patthana 07b.mp3
Patthana 07c.mp3
Patthana 07d.mp3
Patthana 07e.mp3

Part 8
Patthana 08a.mp3
Patthana 08b.mp3
Patthana 08c.mp3
Patthana 08d.mp3

Part 9
Patthana 09a.mp3
Patthana 09b.mp3
Patthana 09c.mp3
Patthana 09d.mp3
Patthana 09e.mp3

Part 10
Patthana 10a.mp3
Patthana 10b.mp3
Patthana 10c.mp3
Patthana 10d.mp3

Part 11
Patthana 11a.mp3
Patthana 11b.mp3
Patthana 11c.mp3
Patthana 11d.mp3
Patthana 11e.mp3

Part 12
Patthana 12a.mp3
Patthana 12b.mp3
Patthana 12c.mp3
Patthana 12d.mp3

Part 13
Patthana 13a.mp3
Patthana 13b.mp3
Patthana 13c.mp3
Patthana 13d.mp3

Part 14
Patthana 14a.mp3
Patthana 14b.mp3
Patthana 14c.mp3
Patthana 14d.mp3

Part 15
Patthana 15a.mp3
Patthana 15b.mp3
Patthana 15c.mp3
Patthana 15d.mp3

Part 16
Patthana 16a.mp3
Patthana 16b.mp3
Patthana 16c.mp3
Patthana 16d.mp3

Part 17
Patthana 17a.mp3
Patthana 17b.mp3
Patthana 17c.mp3
Patthana 17d.mp3
Patthana 17e.mp3

Part 18
Patthana 18a.mp3
Patthana 18b.mp3
Patthana 18c.mp3

Part 19
Patthana 19a.mp3
Patthana 19b.mp3
Patthana 19c.mp3
Patthana 19d.mp3

Part 20
Patthana 20a.mp3
Patthana 20b.mp3
Patthana 20c.mp3

Part 21
Patthana 21a.mp3
Patthana 21b.mp3
Patthana 21c.mp3
Patthana 21d.mp3

Part 22
Patthana 22a.mp3
Patthana 22b.mp3
Patthana 22c.mp3
Patthana 22d.mp3

End of Disc 1

Sādhu! Sādhu! Sādhu!

Paṭṭhāna Pāḷi Chanting

2008-05-01T23:59:00.003+08:00

24 Paṭṭhāna

01. Hetupaccayo

02. Ārammaṇapaccayo

03. Adhipatipaccayo

04. Anantarapaccayo

05. Samanantarapaccayo

06. Sahajātapaccayo

07. Aññamaññapaccayo

08. Nissayapaccayo

09. Upanissayapaccayo

10. Purejātapaccayo

11. Pacchājātapaccayo

12. Āsevanapaccayo

13. Kammapaccayo

14. Vipākapaccayo

15. Āharapaccayo

16. Indriyapaccayo

17. Jhānapaccayo

18. Maggapaccayo

19. Sampayutapaccayo

20. Vipayutapaccayo

21. Atthipaccayo

22. Natthipaccayo

23. Vigatapaccayo

24. Avigatapaccayo

Paṭṭhāna Pāḷi Chanting by Sayādaw Dr Nandamālābhivaṃsa
(in YouTube)

Dhamma talks - the 7th book of Abhidhamma

2008-05-01T11:21:00.156+08:00

The 7th book of Abhidhamma - Paṭṭhāna
by Venerable Sayādaw Dr. Nandamālābhivaṃsa,
3rd year at Penang Santarama, 2007 July.

Day 1 (7 July 2007)
070707 Opening.mp3 - Opening Speech by Bro. Ong (Chairman of Santarama)

Part 1
070707 S1a.mp3 - Introduction to Paṭṭhāna
070707 S1b.mp3 - Introduction (cont): Four Noble Truth
070707 S1c.mp3 - Introduction (cont): Four Noble Truth; Analytical knowledge of mind and matter
070707 S1d.mp3 - Introduction (cont): Knowledge of Causality

Part 2
070707 S2a.mp3 - Group of Materiality (Rūpa Kalāpa)
070707 S2b.mp3 - Group of Materiality (Rūpa Kalāpa): 8 Inseparable Materiality + Life faculty (Jiva)
070707 S2c.mp3 - Group of Materiality (Rūpa Kalāpa)
070707 S2d.mp3 - 9 Group of Materiality born of Kamma (Kammaja Rūpa Kalāpa)

Part 3
070707 S3a.mp3 - 9 Group of Materiality born of Kamma (Kammaja Rūpa Kalāpa)
070707 S3b.mp3 - Materiality originate in four ways: Kamma, Citta, Utu, Āhāra
070707 S3c.mp3 - Mind is composed of Consciousness and its concomitants, and they arise in group.
070707 S3d.mp3 - 7 Universal Mental Factors
070707 S3e.mp3 - 7 Universal Mental Factors (cont)

Part 4
070707 S4a.mp3 - 6 Particular Mental Factors
070707 S4b.mp3 - 6 Particular Mental Factors (cont); Relation of Mind and Matter in the glance
070707 S4c.mp3 - Rebirth consciousness and the 30 Material qualities
070707 S4d.mp3 - Mental Process in the glance

Day 2 (8 July 2007)
Part 1
070708 S1a.mp3 - Mental Process: Picture of whole life
070708 S1b.mp3 - Mental Process: Picture of whole life (cont)
070708 S1c.mp3 - Mental Process: Picture of whole life (cont)
070708 S1d.mp3 - Mental Process: Picture of whole life (cont)
070708 S1e.mp3 - Mental Process: Picture of whole life (cont)
070708 S1f.mp3 - Mental Process: Picture of whole life (cont)
070708 S1g.mp3 - Mental Process: Picture of whole life (cont)

Part 2
070708 S2a.mp3 - Mental Process: Active and Passive mental processes
070708 S2b.mp3 - Mental Process
070708 S2c.mp3 - Mental Process

Part 3
070708 S3a.mp3 - Bhavaṅga and its 33 associated Mental Factors
070708 S3b.mp3 - Object for Mind; without Object, no Mind will arise; Base for Mind
070708 S3c.mp3 - Bhavaṅga --> Five-door Adverting Consciousness
070708 S3d.mp3 - Five-door Adverting Consciousness and its Mental Factors, its base = heart-base, its object = five-sense-door object, its function = attention;
Bhavaṅga object = kamma, kamma-nimitta, gati-nimitta, its base = heart-base, its door = door-free, its function = life-continuum;
Eye Consciousness; Receiving Consciousness
070708 S3e.mp3 - 5-sense Consciousness; Receiving Consciousness; Investigating Consciousness

Part 4
070708 S4a.mp3 - Determining Consciousness; Javana
070708 S4b.mp3 - Javana
070708 S4c.mp3 - Javana
070708 S4d.mp3 - Javana

Day 3 (9 July 2007)
Part 1
070709 S1a.mp3 -
Paṭṭhāna means a condition which is the source of phenomena;
Paccaya = conditioning state, there are 5 things in paccaya as the 4 ultimate realities and 1 concept;
Paccayuppanna = conditioned state, there are only 3 ultimate realities as citta, cetasika and rupa;
Paccayasatti = conditioning force, there are 24 conditions, each of which has conditioning force.

070709 S1b.mp3 -
Hetupaccayo; Ārammaṇapaccayo; Adhipatipaccayo; Anantarapaccayo; Samanantarapaccayo; Sahajātapaccayo

070709 S1c.mp3 -
Aññamaññapaccayo; Nissayapaccayo; Upanissayapaccayo; Purejātapaccayo; Pacchājātapaccayo; Āsevana paccayo; Kammapaccayo; Vipākapaccayo; Āhāra paccayo

070709 S1d.mp3 -
Indriyapaccayo; Jhānapaccayo; Maggapaccayo; Sampayuttapaccayo; Vippayuttapaccayo; Atthipaccayo; Natthipaccayo; Vigatapaccayo; Avigatapacayo

Part 2
070709 S2a.mp3 -
1. Root Condition (Hetu paccayo) - mind to mind and matter.

Paccaya:
6 Hetu:
(1) Craving
(2) Hatred
(3) Delusion
(4) Non-craving
(5) Non-hatred
(6) Non-delusion

Paccayuppanna:
(1) 71 citta with hetu (except 18 ahetuka citta) and 51 cetasika (except delusion associated with moha mūla);
(2) Matter born of mind with hetu;
(3) Kamma-born matter at the moment of rebirth consciousness with hetu.

070709 S2b.mp3 -
1. Root Condition (Hetu paccayo) - mind to mind and matter (cont)

070709 S2c.mp3 -
1. Root Condition (Hetu paccayo) - mind to mind and matter (cont)

070709 S2d.mp3 -
2. Object Condition(Ārammaṇapaccayo) - Mind, Matter, Nibbāna and Paññatti to Mind.

Paccaya:
6 objects (form, sound, smell, taste, tangibility and other dhamma).

Paccayuppanna:
89 citta and 52 cetasika.

070709 S2e.mp3 -
3. Predominance Condition (Adhipati paccayo) :
(A) Conascence-predominance (Sahajāta-Adhipati) - Mind to Mind and Matter

Paccaya:
One of the four predominances: chanda, viriya, citta and vimaṃsa.

Paccayuppanna:
(1) 52 javana citta with adhipati and 51 cetasika (except vicikiccha),
(2) matter born of mind with adhipati.

Part 3
070709 S3a.mp3 -
(B) Object-predominance (Ārammaṇa-Adhipati) - Mind, Matter and Nibbāna to Mind

There are 4 groups of Object-predominance-condition.

Group A:
Paccaya:
76 mundane citta (excluding 2 dosamūla, 2 mohamūla and 1 dukkha kayaviññāṇa),
47 cetasika (excluding 5: dosa, issā, macchariya, kukkucca and vicikicchā),
and 18 desirable nipphanna matter.

Paccayuppanna:
8 lobhamūla citta and 22 cetasika

070709 S3b.mp3 -
Group A (cont)

Group B:
Paccaya:
17 mundane kusala citta.

Paccayuppanna:
8 mahākusala citta and 33 cetasika (excluding 5: 3 virati, 2 appamaññā).

Group C:
Paccaya:
8 lokutara citta and Nibbāna.

Paccayuppanna:
8 ñāṇasampayutta citta (4 kusala and 4 kiriya), and 33 cetasika (excluding 5: 3 virati, 2 appamaññā).

Group D:
Paccaya: Nibbāna.

Paccayuppanna: 8 lokuttara citta and 36 cetasika.

070709 S3c.mp3 -
4. Anantarapaccayo / 5. Samanantarapaccayo - Mind to Mind.

Paccaya:
89 citta and 52 cetasika that precede.

Paccayuppanna:
89 citta and 52 cetasika that follow.

070709 S3d.mp3 -
The conditioning states of Five-door-adverting Consciousness

070709 S3e.mp3 -
The conditioning states of Five-door-adverting Consciousness (cont)

Part 4
070709 S4a.mp3 -
The conditioning states of Five-door-adverting Consciousness (cont)

070709 S4b.mp3 -
The conditioning states of Five-door-adverting Consciousness (cont)
The conditioning states of Eye Consciousness

070709 S4c.mp3 -
The conditioning states of Eye Consciousness (cont)
The conditioning states of Receiving Consciousness

070709 S4d.mp3 - Question & Answer

070709 S4e.mp3 - Question & Answer

Day 4 (10 July 2007)
Part 1
070710 S1a.mp3 -
4. Anantarapaccayo / 5. Samanantarapaccayo - Mind to Mind. (revision)

6. Sahajāta paccayo :
(A) Mind to Mind-Matter

Paccaya:
89 citta and 52 cetasika.

Paccayuppanna:
(1) 89 citta, and 52 cetasika,
(2) mind-born matter,
(3) kamma-born matter at rebirth-moment.

070710 S1b.mp3 -
6. Sahajāta paccayo :
(A) Mind to Mind-Matter (cont)

(B) Matter to Matter
Paccaya: 4 mahābhūta

Paccayuppanna: 4 mahābhūta and 24 upādā rūpa

(C) Mind to Matter and Matter to Mind
Paccaya:
15 rebirth minds of those who have 5 aggregates or heart-base at the moment of rebirth.

Paccayuppanna:
heart-base at the moment of rebirth or 15 rebirth minds of those who have 5 aggregates.

070710 S1c.mp3 -
7. Aññamaññapaccayo :

(A) Mind to Mind
Paccaya: 89 citta and 52 cetasika

Paccayuppanna : 89 citta and 52 cetasika

(B) Matter to Matter
Paccaya: 4 mahābhūta

Paccayuppanna: 4 mahābhūta

(C) Mind to Matter and Matter to Mind
Paccaya:
15 rebirth minds of those who have 5 aggregates or heart-base at the moment of rebirth.

Paccayuppanna:
heart-base at the moment of rebirth or 15 rebirth minds of those who have 5 aggregates.

8. Nissayapaccayo:
(A) Sahajāta Nissaya: The sahajāta nissaya is similar to sahajāta.

(B) Purejāta Nissaya: The purejāta nissaya is similar to vatthu purejāta.

9. Upanissayapaccayo:
(A) Upanissaya (ārammaṇa) - Mind, Matter, Nibbāna to Mind
The upanissaya (ārammaṇa) is similar to ārammaṇa adhipati.

(B) Upanissaya (anantara) - Mind to Mind
The upanissaya (anantara) is similar to anantara.

(C) Upanissaya (pakata) - Mind and Paññatti to Mind
Paccaya: 89 citta, 52 cetasika and paññatti, that are strong and preceded.

Paccayuppanna: the 89 citta and 52 cetasika that follow.

070710 S1d.mp3 -
9. Upanissayapaccayo: (cont)

(A) Upanissaya (ārammaṇa) - Mind, Matter, Nibbāna to Mind
The upanissaya (ārammaṇa) is similar to ārammaṇa adhipati.

(B) Upanissaya (anantara) - Mind to Mind
The upanissaya (anantara) is similar to anantara.

070710 S1e.mp3 -
9. Upanissayapaccayo: (cont)

(C) Upanissaya (pakata) - Mind and Paññatti to Mind
Paccaya: 89 citta, 52 cetasika and paññatti, that are strong and preceded.

Paccayuppanna: the 89 citta and 52 cetasika that follow.

10. Purejātapaccayo:
(A) Purejāta (ārammaṇa) - Matter to Mind

Paccaya: 18 nipphanna matters as object.

Paccayuppanna: 54 kāma citta, 2 abhiññā, and 50 cetasika (excluding 2 appamañña).

(B) Purejāta (vatthu) - Matter to Mind

Paccaya: 6 base matters.

Paccayuppanna: 85 citta (except 4 arūpa vipāka) and 52 cetasika.

Part 2
070710 S2a.mp3 -
10. Purejātapaccayo: (cont)

11. Pacchājātapaccayo: - Mind to Matter
Paccaya: The following 85 citta (excluding 4 arūpa vipāka) and 52 cetasika.

Paccayuppanna: matters that arise together with preceding minds.

070710 S2b.mp3 -
11. Pacchājātapaccayo: (cont)

070710 S2c.mp3 -
11. Pacchājātapaccayo: (cont)

12. Āsevana paccayo: - Mind to Mind
Paccaya: 47 preceding mundane javana citta and 52 cetasika.

Paccayuppanna: 51 following javana citta (excluding 4 phala citta) and 52 cetasika.

13. Kammapaccayo:
(A) Kamma (Nānākkhaṇika) - Mind to Mind and Matter
Paccaya: 33 cetanā associated with kusala and akusala.

Paccayuppanna: 36 vipāka citta, 38 cetasika and kamma-born matter.

(B) Kamma (Sahajāta) - Mind to Mind and Matter
Paccaya: all cetanā.

Paccayuppanna:
(1) 89 citta and 51 cetasika (excluding cetanā),
(2) mind-born matter,
(3) kamma-born matter at the moment of rebirth.

070710 S2d.mp3 -
13. Kammapaccayo: (cont)

Part 3
070710 S3a.mp3 -
13. Kammapaccayo: (cont)

14. Vipākapaccayo: - Mind to Mind and Matter
Paccaya: 36 resultant citta and 38 cetasika.

Paccayuppanna:
(1) 36 resultant citta and 38 cetasika,
(2) mind-born matter,
(3) kamma-born matter at the moment of rebirth.

070710 S3b.mp3 -
15. Āhāra paccayo: -
(A) Āhāra (Rūpa) - Matter to Matter

Paccaya: Ojā

Paccayuppanna: nutriment-born matter, or matters born of 4 conditions (kamma, citta, utu, āhāra).

(B) Āhāra (Nāma) - Mind to Mind and Matter

Paccaya: phassa, cetanā, and viññāṇa.

Paccayuppanna:
(1) 89 citta and 52 cetasika,
(2) mind-born matter,
(3) kamma-born matter at the moment of rebirth.

070710 S3c.mp3 -
16. Indriyapaccayo: -
(A) Indriya (Sahajāta) - Mind to Mind and Matter

Paccaya: citta, jīvita, vedanā, saddhā, vīriya, sati, ekaggatā and paññā (8).

Paccayuppanna:
(1) 89 citta, 52 cetasika,
(2) mind-born matter,
(3) kamma-born matter at the moment of rebirth.

(B) Indriya (Purejāta) - Matter to Mind

Paccaya: eye, ear, nose, tongue and body.

Paccayuppanna: 10 viññāṇa and 7 cetasika.

(C) Indriya (Rūpajīvita) - Matter to Matter

Paccaya: material jīvita.

Paccayuppanna: 9 kamma-born matters in the same group.

070710 S3d.mp3-
16. Indriyapaccayo: (cont)

17. Jhānapaccayo: - Mind to Mind and Matter
Paccaya: 5 jhāna-factors: vitakka, vicāra, pīti, vedanā, and ekaggatā.

Paccayuppanna:
(1) 79 citta (excluding 10 viññāṇa citta), 52 cetasika,
(2) mind-born matter,
(3) kamma-born matter at the moment of rebirth.

18. Maggapaccayo: - Mind to Mind and Matter
Paccaya: 9 path-factors: paññā, vitakka, virati (3), vīriya, sati, ekaggatā, and diṭṭhi.

Paccayuppanna:
(1) 71 citta with hetu, 52 cetasika,
(2) mind-born matter,
(3) kamma-born matter at the moment of rebirth.

19. Sampayuttapaccayo: - Mind to Mind
Paccaya: 89 citta and 52 cetasika.

Paccayuppanna: 89 citta and 52 cetasika.

20. Vippayuttapaccayo: - Mind and Matter to Mind and Matter
(A) Vippayutta (Sahajāta)
Paccaya:
(1) 75 citta that can produce matter and 52 cetasika;
(2) 15 rebirth minds of those who have 5 aggregates or heart-base.

Paccayuppanna:
(1) mind-born matter,
(2) kamma-born matter at the moment of rebirth,
(3) 15 rebirth minds of those who have 5 aggregates or heart-base.

(B) Vippayutta (Purejāta)
It is similar to purejāta.

(C) Vippayutta (Pacchājāta)
It is similar to pacchājāta.

Part 4
070710 S4a.mp3 -
9 Groups of Conditions

In the Paṭṭhāna there are 24 conditions through which the Buddha explains the Law of Causality. By way of particularity, if the conditions are divided into 9 groups, the conditions will total 49. They run as follows:

(1) Ārammaṇa - 8
(2) Sahajāta - 15
(3) Anantara - 7
(4) Purejāta - 6
(5) Pacchājāta - 4
(6) Āhāra - 3
(7) Indriya - 3
(8) Pakata Upanissaya - 2
(9) Kamma - 1

Group (1) - The 8 Conditions in Ārammaṇa group
(1) Ārammaṇapaccayo
(2) Ārammaṇa Adhipatipaccayo
(3) Purejāta Nissayapaccayo
(4) Ārammaṇa Upanissayapaccayo
(5) Ārammaṇa Purejātapaccayo
(6) Purejāta Vippayuttapaccayo
(7) Purejāta Atthipaccayo
(8) Purejāta Avigatapacayo

Group (2) -The 15 Conditions in Sahajāta group
They are devided into 3 - big, medium, and small.

The big conditions are 4. They cover all conditions in the 15 Sahajāta group:
(1) Sahajātapaccayo
(2) Nissayapaccayo
(3) Atthipaccayo
(4) Avigatapacayo

The medium are also 4. They cover some of the conditions in the Sahajāta group:
(5) Aññamaññapaccayo
(6) Vipākapaccayo
(7) Sampayuttapaccayo
(8) Vippayuttapaccayo

The small are 7. They are particular:
(9) Hetupaccayo
(10) Adhipatipaccayo
(11) Āhāra paccayo
(12) Kammapaccayo
(13) Indriyapaccayo
(14) Jhānapaccayo
(15) Maggapaccayo

070710 S4b.mp3 -
Group (3) - The 7 Conditions in Anantara group
(1) Anantarapaccayo
(2) Samanantarapaccayo
(3) Upanissayapaccayo (participate sometimes only)
(4) Āsevana paccayo (participate sometimes only)
(5) Kammapaccayo (participate sometimes only)
(6) Natthipaccayo
(7) Vigatapaccayo

Group (4) - The 6 Conditions in Purejāta group
(1) Vatthu Purejātapaccayo
(2) Nissayapaccayo
(3) Indriyapaccayo
(4) Vippayuttapaccayo
(5) Atthipaccayo
(6) Avigatapacayo

Group (5) - The 4 Conditions in Pacchājāta group
(1) Pacchājātapaccayo
(2) Vippayuttapaccayo
(3) Atthipaccayo
(4) Avigatapacayo

Group (6) - The 3 Conditions in Āhāra group
(1) Rūpa Āhāra paccayo
(2) Atthipaccayo
(3) Avigatapacayo

Group (7) - The 3 Conditions in Indriya group
(1) Rūpajīvita Indriyapaccayo
(2) Atthipaccayo
(3) Avigatapacayo

Group (8) - The 2 Conditions in Pakatūpanissaya group
(1) Upanissayapaccayo
(2) Kammapaccayo

Group (9) - The 1 Condition in the particular Kamma:
(1) Nānākkhaṇika Kammapaccayo

070710 S4c.mp3 - (Sayādaw's exam story - Buddhist exam in Myanmar)

070710 S4d.mp3 - (Sayādaw's exam story - Buddhist exam in Myanmar)

Day 5 (11 July 2007)
Part 1
070711 S1a.mp3 -
7 Ways of Relation : The 24 conditions are divided into 7 by way of relation between the conditioning states and the conditioned states. The ways of relation run as follows:
(1) Mind to Mind = 6 conditions
(2) Mind to Matter = 1 condition
(3) Mind to Mind and Matter = 5 conditions
(4) Matter to Matter = 1 condition
(5) Matter to Mind - 1 condition
(6) Mind and Matter to Mind and Matter = 9 conditions
(7) Mind and Matter, Nibbāna and Paññatti to Mind = 2 conditions

Way (1) - Mind to Mind
(1) Anantarapaccayo
(2) Samanantarapaccayo
(3) Āsevana paccayo
(4) Sampayuttapaccayo
(5) Natthipaccayo
(6) Vigatapaccayo

070711 S1b.mp3 -
Way (1) - Mind to Mind (cont)

070711 S1c.mp3 -
Way (1) - Mind to Mind (cont)

070711 S1d.mp3 -
Way (1) - Mind to Mind (cont)

Part 2
070711 S2a.mp3 -
Way (1) - Mind to Mind (cont)

Way (2) - Mind to Matter
There is only one condition, Pacchājātapaccayo, through which mind relates to matter.

Way (3) - Mind to Mind and Matter
(1) Hetupaccayo
(2) Jhānapaccayo
(3) Maggapaccayo
(4) Kammapaccayo
(5) Vipākapaccayo

Way (4) - Matter to Matter
There is only one condition, Indriyapaccayo (Rūpajīvita), through which matter relates to another matter.

070711 S2b.mp3 -
Way (4) - Matter to Matter (cont)

Way (5) - Matter to Mind
There is only one condition, Purejātapaccayo, through which matter relates to mind.

070711 S2c.mp3 -
Way (6) - Mind-Matter to Mind-Matter
(1) Adhipatipaccayo
(2) Sahajātapaccayo
(3) Aññamaññapaccayo
(4) Nissayapaccayo
(5) Āhāra paccayo
(6) Indriyapaccayo
(7) Vippayuttapaccayo
(8) Atthipaccayo
(9) Avigatapacayo

Way (7) - Mind-Matter, Nibbāna and Paññatti to Mind
(1) Ārammaṇapaccayo
(2) Upanissayapaccayo

Explanation of hetupaccayo'ti : Link

070711 S2d.mp3 -
hetupaccayo'ti (cont)

070711 S2e.mp3 -
(1) lobha to lobhamūlacitta
(2) lobha to citta born matter

Part 3
070711 S3a.mp3 -
hetupaccayo'ti (cont)
lobha
dosa
moha

070711 S3b.mp3 -
alobha to citta, associate cetasika, cittajarūpa, kammajarūpa.
alobha to mahā kusala citta
alobha to mahā vipāka citta
alobha to mahā kiriya citta
alobha to cittajarūpa
adosa
amoha to citta
amoha to rūpa

070711 S3c.mp3 -
amoha

070711 S3d.mp3 -
hetupaccayo'ti (cont)

070711 S3e.mp3 -
hetupaccayo'ti (cont)

adhipatipaccayo'ti : Link

Part 4
070711 S4a.mp3 -
6. Sahajāta paccayo : (A) Mind to Mind-Matter
sahajātapaccayo'ti : Link
070711 S4b.mp3 -
sahajātapaccayo'ti (cont)

070711 S4c.mp3 -
(General discussion: vinaya rules)

070711 S4d.mp3 -
sahajātapaccayo'ti (cont)

aññamaññapaccayo'ti : Link
070711 S4e.mp3 - (General discussion)

Day 6 (12 July 2007)
Part 1
070712 S1a.mp3 - Revision on Chapter 5 : Mental Process

070712 S1b.mp3 - Revision on Chapter 5 : Mental Process (cont)

070712 S1c.mp3 - Revision on Chapter 5 : Mental Process (cont)

070712 S1d.mp3 - Revision on Chapter 5 : Mental Process (cont)

070712 S1e.mp3 - Revision on Chapter 5 : Mental Process (cont)

Part 2
070712 S2a.mp3 - Revision on Chapter 5 : Mental Process (cont)

070712 S2b.mp3 - Revision on Chapter 5 : Mental Process (cont)

070712 S2c.mp3 - Revision on Chapter 5 : Mental Process (cont)

070712 S2d.mp3 - Revision on Chapter 5 : Mental Process (cont)

070712 S2e.mp3 - Revision on Chapter 5 : Mental Process (cont)

Part 3
070712 S3a.mp3 - Q & A

070712 S3b.mp3 - Q & A

070712 S3c.mp3 - Q & A

070712 S3d.mp3 - Q & A

070712 S3e.mp3 - Q & A

070712 S3f.mp3 - Q & A

070712 S3g.mp3 - Q & A

070712 S3h.mp3 - Q & A

Day 7 (13 July 2007)
Part 1
070713 S1a.mp3 - Revision on Chapter 5 : Mental Process (cont) - Bhavaṅga, Pañcadvārāvajjana, Cakkhuviññāṇa, Sampaṭicchana

070713 S1b.mp3 - Revision on Chapter 5 : Mental Process (cont) - Sanṭīraṇa, Voṭṭhapana, Javana

070713 S1c.mp3 - Revision on Chapter 5 : Mental Process (cont) - Tadārammaṇa

070713 S1d.mp3 - (General discussion)

070713 S1e.mp3 - (General discussion)

Part 2
070713 S2a.mp3 - Revision on Chapter 5 : Mental Process (cont) - Tadārammaṇa

070713 S2b.mp3 - Revision on Chapter 5 : Mental Process (cont) - Tadārammaṇa

070713 S2c.mp3 - Revision on Chapter 5 : Mental Process (cont)

070713 S2d.mp3 - Revision on Chapter 5 : Mental Process (cont)

Day 8 (14 July 2007)
Part 1
070714 S1a.mp3 - Revision on Chapter 5 : Mental Process (cont) - Appanā Javana

070714 S1b.mp3 - Revision on Chapter 5 : Mental Process (cont) - Appanā Javana

070714 S1c.mp3 - Revision on Chapter 5 : Mental Process (cont) - Tadārammaṇa

070714 S1d.mp3 - Revision on Chapter 5 : Mental Process (cont) - Tadārammaṇa

070714 S1e.mp3 - (General discussion)

Part 2
070714 S2a.mp3 - Revision on Chapter 5 : Mental Process (cont) - Abhiññā Javana

070714 S2b.mp3 - Revision on Chapter 5 : Mental Process (cont) - Abhiññā Javana, Magga Javana, Nirodha samāpatti

070714 S2c.mp3 - Revision on Chapter 5 : Mental Process (cont) - Nirodha samāpatti

070714 S2d.mp3 - Revision on Chapter 5 : Mental Process (cont)

Day 9 (15 July 2007)
Part 1
070715 S1a.mp3 - Explanation of anantarapaccayo'ti:

070715 S1b.mp3 - Explanation of anantarapaccayo'ti: (cont)

Explanation of ārammaṇapaccayo'ti:

070715 S1c.mp3 - Explanation of ārammaṇapaccayo'ti: (cont)

Note:
ārabbha = depending

070715 S1d.mp3 - Explanation of hetupaccayo'ti:

Explanation of adhipatipaccayo'ti:

070715 S1e.mp3 - Explanation of adhipatipaccayo'ti: (cont)

Part 2
070715 S2a.mp3 - Explanation of adhipatipaccayo'ti: (cont)

Explanation of sahajātapaccayo'ti:

070715 S2b.mp3 - Explanation of nissayapaccayo'ti:

070715 S2c.mp3 - Explanation of upanissayapaccayo'ti:

070715 S2d.mp3 - Explanation of upanissayapaccayo'ti: (cont)

Explanation of kammapaccayo'ti:

Note:
kaṭattā ca rūpānaṃ = kamma-born matter

Part 3 - Closing Ceremony
070715 S3 Closing1.mp3 - Speech by Bro K.C.Ong
070715 S3 Closing2.mp3 - Offering of drinks to the Saṅgha
070715 S3 Closing3.mp3 - Asking for forgiveness
070715 S3 Closing4.mp3 - Asking for 5 Precepts
070715 S3 Closing5.mp3 - Speech by Bro K.C. Ong, Speech by participant Sis Jeanne Hon
070715 S3 Closing6.mp3 - Presentation of Certificate
070715 S3 Closing7.mp3 - Offering to the Sangha
070715 S3 Closing8.mp3 - Asking for admonishment from Sayādaw Dr.Nandamālābhivaṃsa
070715 S3 Closing9.mp3 - Sharing of Merits

Sādhu! Sādhu! Sādhu!

24. Avigatapaccayo

2008-04-01T07:23:00.006+08:00

Download Avigatapaccayo.mp3 now: Link

avigatapaccayo'ti:

cattāro khandhā arūpino aññamaññaṃ avigatapaccayena paccayo.
cattāro mahābhūtā aññamaññaṃ avigatapaccayena paccayo.
okkantikkhaṇe nāmarūpaṃ aññamaññaṃ avigatapaccayena paccayo.
cittacetasikā dhammā cittasamuṭṭhānānaṃ rūpānaṃ avigatapaccayena paccayo.
mahābhūtā upādārūpānaṃ1avigatapaccayena paccayo.

cakkhāyatanaṃ cakkhuviññāṇadhātuyā taṃsampayuttakānañca dhammānaṃ avigatapaccayena paccayo.
sotāyatanaṃ sotaviññāṇadhātuyā taṃ sampayuttakānañca dhammānaṃ avigatapaccayena paccayo.
ghānāyatanaṃ ghānaviññāṇadhātuyā taṃsampayuttakānañca dhammānaṃ avigatapaccayena paccayo.
jivhāyatanaṃ jivhāviññāṇadhātuyā taṃsampayuttakānañca dhammānaṃ avigatapaccayena paccayo.
kāyāyatanaṃ kāyaviññāṇadhātuyā taṃsampayuttakānañca dhammānaṃ avigatayena paccayo.

rūpāyatanaṃ cakkhuviññāṇadhātuyā taṃsampayuttakānañca dhammānaṃ avigatapaccayena paccayo.
saddāyatanaṃ sotaviññāṇadhātuyā taṃ sampayuttakānañca dhammānaṃ avigatapaccayena paccayo.
gandhāyatanaṃ ghānaviññāṇadhātuyā taṃsampayuttakānañca dhammānaṃ avigatapaccayena paccayo.
rasāyatanaṃ jivhāviññāṇadhātuyā taṃsampayuttakānañca dhammānaṃ avigatapaccayena paccayo.
phoṭṭhabbāyatanaṃ kāyaviññāṇadhātuyā taṃsampayuttakānañca dhammānaṃ avigatapaccayena paccayo.

rūpāyatanaṃ saddāyatanaṃ gandhāyatanaṃ rasāyatanaṃ phoṭṭhabbāyatanaṃ manodhātuyā taṃsampayuttakānañca dhammānaṃ avigatapaccayena paccayo.

yaṃ rūpaṃ nissāya manodhātu ca manoviññāṇadhātu ca vattanti,
taṃ rūpaṃ manodhātuyā ca manoviññāṇadhātuyā ca
taṃsampayutatkānañca dhammānaṃ avigatapaccayena paccayo.

paccayaniddeso niṭṭhito

Translation:

24. Non-disappearance Condition (Avigata Paccaya)

The causal relations are the same as in presence condition. ‘Non-disappearance' and ‘presence’ refer to similar conditions.

23. Vigatapaccayo

2008-04-01T07:22:00.007+08:00

Download Vigatapaccayo.mp3 Now: Link

vigatapaccayo'ti:

samanantaravigatā cittacetasikā dhammā paṭupannānaṃ cittacetasikānaṃ dhammānaṃ vigatapaccayena paccayo.

Translation:

23. Disappearance Condition (Vigata Paccaya)

Consciousness and its concomitants, which have just disappeared in contiguity, are related to the present consciousness and its concomitants, which have arisen in a similar manner, by disappearance condition.

22. Natthipaccayo

2008-04-01T07:21:00.002+08:00

Download Natthipaccayo.mp3 Now: Link

natthipaccayota'ti:

samanantaraniruddhā cittacetasikā dhammā paṭuppannānaṃ cittacetasikānaṃ dhammānaṃ natthipaccayena paccayo.

Translation:

22. Absence Condition (Natthi Paccaya)

Consciousness and its concomitants, which have just ceased in contiguity, are related to the present consciousness and its concomitants, which have arisen in a similar manner, by absence condition.

21. Atthipaccayo

2008-04-01T07:19:00.015+08:00

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atthipaccayota'ti:

cattāro khandhā arūpino aññamaññaṃ atthīpaccayena paccayo.
cattāro mahābhūtā aññamaññaṃ atthipaccayena paccayo.
okkantikkhaṇe nāmarūpaṃ aññamaññaṃ atthipaccayena paccayo.
cittacetasikā dhammā cittasamuṭṭhānānaṃ rūpānaṃ atthipaccayena paccayo.
mahābhūtā upādārūpānaṃ atthipaccayena paccayo.

cakkhāyatanaṃ cakkhuviññāṇadhātuyā taṃsampayuttakānañca dhammānaṃ atthipaccayena paccayo.
sotāyatanaṃ sotaviññāṇadhātuyā taṃsampayuttakānañca dhammānaṃ atthipaccayena paccayo.
ghānāyatanaṃ ghānaviññāṇadhātuyā taṃsampayuttakānañca dhammānaṃ atthipaccayena paccayo.
jivhāyatanaṃ jivhāviññāṇadhātuyā taṃsampayuttakānañca dhammānaṃ atthipaccayena paccayo.
kāyāyatanaṃ kāyaviññāṇadhātuyā taṃsampayuttakānañca dhammānaṃ atthipaccayena paccayo.

rūpāyatanaṃ cakkhuviññāṇadhātuyā taṃsampayuttakānañca dhammānaṃ atthipaccayena paccayo.
saddāyatanaṃ sotaviññāṇadhātuyā taṃ sampayuttakānañca dhammānaṃ atthipaccayena paccayo.
gandhāyatanaṃ ghānaviññāṇadhātuyā taṃsampayuttakānañca dhammānaṃ atthipaccayena paccayo.
rasāyatanaṃ jivhāviññāṇadhātuyā taṃsampayuttakānañca dhammānaṃ atthipaccayena paccayo.
phoṭṭhabbāyatanaṃ kāyaviññāṇadhātuyā taṃsampayuttakānañca dhammānaṃ atthipaccayena paccayo.

rūpāyatanaṃ saddāyatanaṃ gandhāyatanaṃ rasāyatanaṃ phoṭṭhabbāyatanaṃ manodhātuyā taṃsampayuttakānañca dhammānaṃ atthipaccayena paccayo.

yaṃ rūpaṃ nissāya manodhātu ca manoviññāṇadhātu ca vattanti,
taṃ rūpaṃ manodhātuyā ca manoviññāṇadhātuyā ca
taṃsampayutatkānañca dhammānaṃ atthipaccayena paccayo.

Translation:

21. Presence Condition (Atthi Paccaya)

i. The four incorporeal aggregates are mutually related to one another by presence condition.

ii. The four great essentials are mutually related to one another by presence condition.

iii. now of conception, mentality (paṭisandhi-citta) and corporeality (kammaja-rūpa) are mutually related to each other by presence condition.

iv. Consciousness and its concomitants are related to the mind produced corporeality (cittaja-rūpa) by presence condition.

v. The great essentials are related to their derived matter (upādā-rūpa) by presence condition.

vi. Eye-base is related to eye-consciousness and its concomitants by presence condition.

vii. Ear-base is related to ear-consciousness and its concomitants by presence condition.

viii. Nose-base is related to nose-consciousness and its concomitants by presence condition.

ix. Tongue-base is related to tongue-consciousness and its concomitants by presence condition.

x. Body-base is related to body-consciousness and its concomitants by presence condition.

xi. Visible object is related to eye-consciousness and its concomitants by presence condition.

xii. Sound is related to ear-consciousness… (as above)

xiii. Smell is related to nose-consciousness… (as above)

xiv. Taste is related to tongue-consciousness… (as above)

xv. Tangible object is related to body-consciousness… (as above)

xvi. Visible object, sound, smell, taste and tangible object are related to mind-elements (pañcadvārāvajjana and sampaṭicchana-dvi) and their concomitants by presence condition.

xvii. Depending on this corporeality (i.e. heart-base) mind element and mind-consciousness element (i.e. mano-dhātu and mano-viññāṇa dhātu) arise; that corporeality is related to the mind-element, the mind-consciousness element and their concomitants by presence condition.

20. Vipayutapaccayo

2008-04-01T07:18:00.007+08:00

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vippayuttapaccayo'ti:

rūpino dhammā arūpīnaṃ dhammānaṃ vippayuttapaccayena paccayo.

arūpino dhammā rūpīnaṃ dhammānaṃ vippayuttapaccayena paccayo.

Translation:

20. Dissociation Condition (Vippayutta Paccaya)

i. Corporeal phenomena (dhammas) are related to mental phenomena by dissociation condition.

ii. Mental phenomena are related to corporeal phenomena by dissociation condition.

19. Sampayutapaccayo

2008-04-01T07:17:00.012+08:00

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sampayuttapaccayo'ti:

cattāro khandhā arūpino aññamaññaṃ sampayuttapaccayena paccayo.

Translation:

19. Association Condition (Sampayutta Paccaya)

The four incorporeal (i.e. mental) aggregates are mutually related to one another by association condition.

18. Maggapaccayo

2008-04-01T07:16:00.009+08:00

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maggapaccayo'ti:

maggaṅgāti maggasampayuttakānaṃ dhammānaṃ
taṃsamuṭṭhānānañca rūpānaṃ
maggapaccayena paccayo.

Translation:

18. Path Condition (Magga Paccaya)

The path-factors are related to their concomitants (i.e. citta and cetasikas) and to the citta-produced corporeality by Path condition.

17. Jhanapaccayo

2008-04-01T07:16:00.008+08:00

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jhānapaccayo'ti:

jhānaṅgāti jhānasampayuttakānaṃ dhammānaṃ
taṃsamuṭhānānañca rūpānaṃ
jhānapaccayena paccayo.

Translation:

17. Jhāna Condition (Jhāna Paccaya)

The jhāna-factors are related to their concomitants (i.e. citta and cetasikas) and to the citta that produced corporeality by Jhāna condition.