by Htoo Naing | 2005 | 57,704 words
This ebook is about Patthana Dhamma, the 7th text of abhidhamma pitaka or tipitaka, reffering to the teachings of The Buddha, also known as: the Exalted One, Fully Enlightened One, Tathagata, Well Gone One; 623 BC. The materials are from a small booklet of Chatthasangayanamula Patthana Pali and Abhidhammatthasangaha text written by Venerable Anur...
Avigata is made of a + vigata and a means no or not and vigata means disappearance. So avigata means non disappearance. Example is ocean. Ocean is there and it is there and it does not disappear and it exists. By this non disappearance ocean support all the living things that live in it.
There are cattāro khandhā arūpino or there are 4 arūpa khandhas or 4 namakkhandhas. They are vedanakkhandha or feeling aggregate, sannakkhandha or perception aggregate, sankharakkhandha or formation aggregate, and vinnānakkhandha or consciousness aggregate.
They serve as avigata paccaya to each other of their 4 namakkhandhas. When one is there and does not disappear that non disappearance help other 3 namakkhandhas as sahajāta avigata paccaya or conascence non disappearance condition.
Okkantikkhane nāma rūpam annamannam avigata paccayena paccayo.
At patisandhi or as soon as a new life starts there arise patisandhi nāma and rūpa. They are 4 vipāka namakkhandha and hadaya vatthu. They each serve as non disappearance condition or avigata paccaya to each other of nāma or rūpa. That is hadaya vatthu rūpa serves as avigata paccaya or non disappearance condition for 4 vipāka namakkhandha and 4 vipāka namakkhandha aslo serve as non disappearance condition for hadaya vatthu and they also serve as avigata paccaya to each other among 4 namakkhandhas.
Citta cetasikā dhammā citta samutthānānam rūpānam avigata paccayena paccayo.
Cittas and thier associated cetasikas serve as conditioning dhamma for cittaja rūpa or consciousness born rūpa. This means that without citta and cetasikas these cittaja rūpas can never arise. Citta and cetasika arise and they while do not disappear condition the cittaja rūpa with avigata paccaya or non disappearance condition.
Mahābhūtā upādārūpānam avigata paccayena paccayo.
There are 4 mahabhuta rūpa and they serve as avigata paccaya or non disappearance condition for 24 upādā rūpa. Without 4 mahabhuta rūpa these 24 upādasa rūpa can never arise. 4 māhā bhūta rūpa arise and while they do not disappear they serve as avigata paccaya or non disappearance condition for 24 upādā rūpas.
Cakkhāyatanam cakkhuvinnāna dhātuyā tam sampayuttakānanca dhammānam avigata paccayena paccayo.
Cakkhāyatanam or cakkhu pasada rūpa serve as conditioning dhamma for cakkhuvinnāna citta and its associated cetasika by non disappearaing. Without cakkhu pasada rūpa there will not be any cakkhuvinnāna citta at all. This relationship between rūpa of cakkhu pasada and nāma or cakkhuvinnāna citta is known as avigata paccaya or non disappearance condition. Paticcasamuppāda just reveal the cause and the effect. But it does not relate how the cause and effect are related. But patthana dhamma reveal both cause and effect and as an extra dhamma patthana dhamma also reveal how these cause and effect are related with paccaya. Cakkha pasada rūpa conditions cakkhuvinnāna citta and its associates with non disappearane condition or avigata paccaya.
- sotāyatana to sotavinnāna dhātu
- ghānayatana to ghāna dhātu
- jibhāyatana to jivhā dhātu
- kāyāyatana to kāyavinnāna dhātu.
Rūpāyatanam cakkhuvinnāna dhātuyā tam sampayuttakānanca dhammānam avigata paccayena paccayo.
Rupayatana or rupa rupa or form rupa shape rupa colour rupa serve as conditioning dhamma for cakkhuvināna dhātu and its associates. The relationship is called avigata paccaya or non disappearance condition.
- saddāyatana to sotavinnāna dhātu
- gandhāyatana to ghanavinnāna dhātu
- rasayatana to jivhāvinnāna dhātu
- photthabbāyatana to kāyavinnāna dhātu.
Rūpāyatanam saddāyatanam gandhāyatanam rasāyatanam photthabāyatanam manodhātuyā tam sampayuttakānanca dhamānam avigata paccayena paccayo.
Rupayatana or form/shape, saddayatana or sound, gandhayatana or smell, rasayatana or taste, photthabāyatana or touch sense (pathavi, tejo, vayo) serve as non disappearance condition for manodhātu. There are 3 manodhātu. They are pancadvaravajjana citta and 2 sampaticchana cittas. 5 rūpa ayatana being 5 panca arammana serve as avigata paccaya or non disappearance condition for manodhātu or those 3 citta.
Yam rūpam nissāya manodhātu ca manovinnāna dhātu ca vattanti, tam rūpam manodhātuyā ca manovinnāna dhātuya ca tam sampayuttakānanca dhamānam avigata paccayena paccayo.
When there arise an ayatana serving as an arammana there have to arise a series of cittas in procession and these cittas in procession are called vithi cittas. In the greatest amount there are maximum of 14 vithi citta when an arammana of pancayatana arises. While panca ayatana which is a rūpa is existing and non disappearing there arise a series of citta.
- atita bhavanga cittas or past life continuing consciousness
- bhavanga cala citta or vibrating life continuing consciousness
- bhavanguppaccheda citta or arresting life continuing consciousness
- panca dvara avajjana citta or 5-sense door adverting consciousness
- panca vinnāna citta or 5-sense consciousness
- sampaticchana citta or receiving consciousness
- santiranba citta or investigating consciousness
- votthapana citta or determining consciousness (done by manodvara avajjana citta )
- javana citta or mental impulsive consciousness ( done by 29 kāma javana cittas )
- javana citta 2
- javana citta 3
- javana citta 4
- javana citta 5
- javana citta 6
- javana citta 7
- tadārammana citta or retaining consciousness (done by 8 mahavipaka citta and 3 santirana cittas)
- tadarammana citta 2.
While there is still rūpa ( 17 cittakkhana life ) and it is not disappearing it serves as conditioning dhamma to all these 14 vithi citta. 3 bhavanaga cittas do not deal with this current arammana but they deal with their own object, which is the current object for them. By non disappearing rūpa as ayatana and arammana serve as conditioning dhamma to these 14 vithi cittas.
Rūpa serves as avigata paccaya or non disappearance condition to 1st manodhātu of pancadvara avajjana citta, then to panca vinnāna citta, then to manodhātu again of sampaticchana citta and then to manovinnāna dhātu of santirana, votthapana or manodvara avajjana citta, 29 javana citta, and 11 tadarammana cittas.
There are 5 avigata paccaya. They are
- sahajātāvigata paccaya or conascence non disappearance condition
- purejātāvigata paccaya or prenascence non disappearance condition
- pacchājātāvigata paccaya or post nascence non disappearance condition
- āhārāvigata paccaya or nutriment non disappearance condition
- indriyāvigata paccaya or faculty non disappearance condition.
Dhamma arise and by non disappearance condition other dhammas as non disappearance condition or avigata paccaya. There are oceans and by non disappearance oceans serve as condition for all living beings in them.
1. sahajātāvigata paccaya
89 cittas and 52 cetasikas serve as sahajātāvigata paccaya for 89 cittas and 52 cetasikas along with patisandhi kammaja rūpa. Citta to cetasikas and cetasikas to citta condition and as they arise together they are conditioning each other with sahajātāvigata paccaya or conascence non disappearance condition. Likewise 4 mahābhūta rūpa serve as sahajātāvigata paccaya to each other. At patisandhi there are patisandhi nāma and patisandhi rūpa. They arise together and they condition each other by sahajātavigata paccaya.
2. purejātāvigata paccaya or prenascence non disappearance condition
6 vatthu rūpas arise earlier than 7 vinnānas ( pancavinnāna or 5 vinnāna, manodhatu and manovinnāna dhātu) and these 6 vatthu rūpa serve as purejātavigata paccaya for 7 vinnānas. There are 5 panca arammana rūpa and they arise earlier than pancavinnāna cittas and they serve as prenascence non disappearance condition to pancavinnāna. That is while panca arammana are existing and non disappearing they condition pancavinnanas.
3. pacchājātāvigata paccaya or postnascence non disappearance condition
85 cittas ( 4 arūpavipaka cittas are excluded as they never deal with rūpa at all ) and their associated 52 cetasikas serve as pacchājātāvigata paccaya or postnascence non disappearance condition for pre existing rūpas such as patisandhi rūpa, rūpa in the course of life and rūpa that arise 17 moments from cuti citta.
4. āhārāvigata paccaya or nutriment non disappearance condition
There are rūpa āhāra and it is kaballikāra āhāra or kaballinkāra āhāra. It is āhāra rūpa or oja rūpa in 8 inseparable rūpa kalapa. It conditions āhāraja rūpa with āhārāvigata paccaya or nutriment non disappearance condition. There are 3 nāma āhāra and they are phassa āhāra which feed arammana to citta and its associated cetasika and it conditions them with āhāra avigata paccaya. The third nāma āhāra is manosancetana āhāra or cetana and cetana always arise with each and every citta and it conditions citta and cetasika by non disappearance. Vinnāna āhāra is also nāma āhāra and it conditions other nāma dhamma and cittaja rūpa or consciousness born rūpa with āhārāvigata paccaya.
5. indriyāvigata paccaya or faculty non disappearance condition
Citta or mana, jivitindriya, vedana, saddhā, vīriya, sati, ekaggatā, panna, 5 pasāda rūpa and rupa jīvita rūpa serve as conditioning dhamma to 89 cittas, 52 cetasikas, cittaja rūpa, patisandhi kammaja rūpas with indriyāvigata paccaya opr faculty non disappearance condition. When there is no conditioning dhamma then conditioned dhamma will not arise at all.
Conditioning indriya dhamma are
- manindriya or faculty of consciousness
- jivitindriya or faculty of life (nāma jīvita and rūpa jīvita)
- sukhindriya of faculty of pleasantness
- dukkhindriya or faculty of unpleasantness
- somanassindriya or faculty of mental pleasure
- domanassindriya or faculty of mental displeasure
- upekkhindriya or faculty of equanimity
- saddhindriya or faculty of faith
- vīriyindriya or faculty of effort
- satindriya or faculty of mindfulness
- samadhindriya or faculty of concentration or tranquility
- pannindriya or faculty of wisdom
- cakkhundriya or faculty of eye
- sotindriya or faculty of ear
- ghānindriya or faculty of nose
- jivhindriya or faculty of tongue
- kāyindriya or faculty of body