Veneration of the Profound Pattana Dhamma - නාඋයන ආරණ්‍ය.pdf

Veneration of the Profound Paṭṭhāna Dhamma presents the Pāḷi text with introductory guides for the Pañhāvāra sections of four major triads (Tikapaṭṭhāna) of the Paṭṭhānappakaraṇa (the seventh book of the Abhidhamma Piṭaka): Kusalatika, Vedanātika, Vipākatika, and Upādinnattika.

The English introduction is translated from the foreword written for the Sinhala companion volume Paccaya Vibhaṅga Vāra (also known as Mahā Paṭṭhāna Saddharma Vandanāva). It outlines the foundational framework of Buddhist causal relations, distinguishing the concise causality of the Four Noble Truths, the linear chain of Paṭiccasamuppāda, and the holistic matrix of the 24 conditions (paccaya) in Paṭṭhāna.

It also provides an analytical breakdown of the internal architecture of Paṭṭhāna, including the divisions of Paccayavibhaṅgavāra and Mahāvāra, as well as the sub-divisions of Vibhaṅgavāra and Saṅkhyāvāra within the Pañhāvāra.

(The translation of the foreward written for the Sinhala book “Paccaya Vibhaṅga Vāra”) Introduction

The great compassionate Buddha, who is the Blessed One, the Worthy One, the Fully Enlightened One, and the one who fulfilled all the perfections (pāramī) throughout the saṃsāra (round of rebirths) for about four asaṅkheyyas (an uncountable number) and one hundred thousand eons with great compassion towards worldly beings, attained the omniscience, which is capable of penetrating into all the realities, pertaining to past, present and future, in all possible ways. The eighty-four thousand portions of Dhamma, which were preached by the Buddha and his disciples to the world for the wellbeing of all the sentient beings, is threefold as the basket of Vinaya (Vinaya-pitaka), the basket of Sutta (Sutta-pitaka) and the basket of Abhidhamma (Abhidhamma-pitaka). Among the three, the deepest and most profound doctrine which has been preached by dividing all mundane and supramundane realities into categories such as mentality and materiality (nāmarūpa), five aggregates (pañca khandha), twelve bases (dvādasa āyatana), eighteen elements (aṭṭhārasa dhātu) and etc., in various approaches and methods, is called the Abhidhamma-pitaka.

Dhammasaṅgaṇiṃ vibhaṅgañca, Kathāvatthuñca puggalaṃ; Dhātuyamakaṃ paṭṭhānaṃ, Abhidhammoti vuccati (sāratthadīpanī)

As mentioned above, the Abhidhamma-pitaka is sevenfold in terms of pakaraṇa (books): Dhammasaṃgaṇīppakaraṇa, Vibhaṅgappakaraṇa, Dhātukathāppakaraṇa, Puggalapaññattippakaraṇa, Kathāvatthuppakaraṇa, Yamakappakaraṇa and Paṭṭhānappakaraṇa. Among them, the mental and material (nāmarūpa) realities which are not a person nor a living being are divided and classified (grouped) in various ways in books like Dhammasaṃgaṇīpakaraṇa and so on. Those classified realities are further explained profoundly and detailly based on their causes in the Paṭṭhānappakaraṇa. It is considered the most profound and detailed discourse on the doctrine of causality in the buddhasasana (Dispensation of the Buddha).

The ‘Paṭṭhānappakaraṇa’

The doctrine of causality takes a pivotal position in Buddha’s teachings. It is mainly threefold. The discourse of four noble truths (catu ariya sacca) is the concise discourse on cause (hetu) and effect (phala) of the Buddha which advocates only one main cause for the arising of the entire mass of suffering pertaining to animate beings. In this doctrine, the Buddha emphasizes on one major cause, that is to say craving (taṇhā or samudaya sacca) which produces the mass of suffering (dukkha sacca). The discourse of ‘paticcasamuppāda’ is the middle-sized cause-and-effect discourse which shows a linier causal chain consisting of eleven links. Each link has one cause and one effect. For instance, ignorance (avijjā) begets karmic volitions (saṅkhāra) and karmic volitions produce resultant consciousness (viññāṇa). This emphasizes on the relationship between a single cause and single effect but in links of a linier casual chain. Discourse on ‘paṭṭhāna’ is the most complete and most detailed cause-and-effect teaching of the sāsana. It elaborates almost all the causes that are required for the arising of mind (nāma) and matter (rūpa) pertaining to both animate and inanimate worlds.

The completeness of the paṭṭhāna discourse should be understood as follows. When it comes to the phrase ‘avijjā paccayā saṅkhāra’ in the discourse of paticcasamuppada, the intention is to highlight only the main cause for the arising of saṅkhāra, in other words, only the main outcome of avijjā. In reality, many causes are required for the arising of saṅkhāra; wholesome and unwholesome volitions do not arise due to ignorance alone. On the other hand, avijjā gives rise not only to saṅkhāra but to number of other realities as well. Conditioned realities, which are not living beings or selves, are extremely weak entities, hence none of them arise from a single cause. Moreover, a particular cause does not give rise to one single effect, but to several realities. However, in explaining the linier causal chain that runs as the saṃsāra, the Buddha just wanted to highlight the main cause of a certain effect and the main effect of a certain cause. Therefore, the doctrine of paṭiccasamuppāda was delivered highlighting only the major causes and effects leaving aside all minor causes and effects. But in the doctrine of paṭṭhāna, causality is explained showing all (almost all) the direct causes of each mentality and material reality and all (almost all) outcomes of a given cause. There are twenty-four such conditions (catuvīsati paccaya) explained in the Paṭṭhānappakaraṇa. These conditions are recited as “hetupaccayo, ārammaṇapaccayo, adhipatipaccayo ...” and so on.

For the arising of saṅkhāra (wholesome and unwholesome volitions), seventeen out of twenty-four conditions are required at any given time. Those conditions are hetu, ārammaṇa, anantara, samanantara, sahajāta, aññamañña, nissaya, upanissaya, āhāra, indriya, jhāna, magga, sampayutta, atthi, natthi and vigata. Even if one of these seventeen conditions is missing, no karmic volition (saṅkhāra) will arise. Some saṅkhāras require the help of some other conditions such as adhipati, pūrejāta, āsevana, vippayutta in addition to the above seventeen. Thus, wholesome and unwholesome volitions (kusalākusalacetanā) arise only when the support of twenty-one conditions are given accordingly. This is how all the conditions that give rise to karmic volitions (saṅkhāra) are shown in the paṭṭhāna discourse. Thus, the arising of nāma rūpas with the help of other dhammas (realities and concepts) in the threefold existence, i.e., kāma bhava, rūpa bhava and arūpa bhava, has been explained in the doctrine of Paṭṭhāna with a broader and holistic approach.

Teachings found in Paṭṭhāna are very diverse. They explain how unwholesome dhammas would arise due to wholesome dhammas and how wholesome dhammas would arise due to unwholesome dhammas. Teachings also explain how co-arising realities mutually support each other and how a reality that has arisen and vanished would support the arising of a post reality. Sometimes realities that have arisen but have not passed away yet are supported by a reality that arises at a later stage. This too has been explained in the Paṭṭhāna. By learning Paṭṭhāna, one can learn how consciousnesses that have arisen and passed away would cause the arising of mind processes (citta vīthi) later on and how mentalities that arose days, months, years, lives and even eons before become conditions for the arising of other mentalities at the present.

“Saddhaṃ upanissāya mānaṃ jappeti, diṭṭhiṃ gaṇhāti. saddhā rāgassa dosassa mohassa mānassa diṭṭhiyā patthanāya upanissaya paccayena paccayo.” This is one of the places that shows how unwholesome dhammas arise due to wholesome dhammas. This piece of teaching explains how one could develop conceit, wrong-view and attachment because of one’s own faith. On such instances, the wholesome mental factor of saddhā becomes the cause for the arising of unwholesome mentalities such as māna, diṭṭhi and rāga in terms of decisive-support-condition (upanissaya paccaya).

“Rāgaṃ upanissāya dānaṃ deti, sīlaṃ samādiyati, uposathakammaṃ karoti ... pāṇaṃ hantvā tassa paṭighātatthāya dānaṃ deti, sīlaṃ samādiyati, uposathakammaṃ karoti, jhānaṃ uppādeti, vipassanaṃ uppādeti, maggaṃ uppādeti.” This is one of the teachings which explains how wholesome deeds are done due to unwholesome qualities. It is said that due to lust or desires, some people engage in philanthropic practices, while some others who have engaged in wrong acts like killing beings later practice wholesome acts to get rid of the ill results of their evil acts. Sometimes they even achieve deeper concentrations called absorptions, psychic powers, and supramundane path and fruition. Thus, unwholesome dhammas become a cause for the arising of wholesome dhammas in terms of decisive-support-condition (upanissayapaccayaya).

“Kusalo eko khandho tiṇṇannaṃ khandhānaṃ aññamaññapaccayena paccayo.” This is a place where mutual support of co-arising dhammas has been explained. It is said that even when one wholesome mental cluster (cittuppāda) arises, the mental aggregates of mind (citta) and mental factors (cetasikas) within it depend upon each other or help each other by mutuality-condition (aññamañña-paccaya).

“Cakkhāyatanaṃ cakkhuviññāṇassa purejātapaccayena paccayo.” “Pacchājātā kusalā khandhā purejātassa imassa kāyassa pacchājāta paccayena paccayo.” These are two texts that show how dhammas which have arisen before helps the dhammas that came after it and dhammas which appear later assist the dhammas that came before it but are still existing. The Pāḷi statements express how the cakkhāyatana (eye base) or cakkhuppasāda arises before the eye-consciousness and helps the latter, and how wholesome aggregates that appear later assist (support) the material body that arose earlier and still remaining. Given above are some of the examples related to kusalatika-pañhāvāra.

The profoundness of Paṭṭhāna, which is referred to with the terms ‘ananta-naya-samannāgata-samanta-paṭṭhānappakaraṇa’ or ‘mahā-pakarana’ because of its inexhaustible infinite methodologies, is described as follows. After the enlightenment, rays did not emit from the body of the Blessed One during the first three weeks. In the fourth week, known as the ratanāghara week, the Blessed One began to contemplate the Abhidhamma-pitaka, starting with the Dhammasaṅgaṇīppakaraṇa. When he came to the seventh book known as the Paṭṭhānappakarana and contemplated on twenty-four mahā paṭṭhānas including the catuvīsati paccayas such as hetupaccayo, ārammaṇapaccayao etc., rays of six colours radiated from his holy body. Just as the great fish called timirapiṃgala can swim as he desires in the great ocean, the omniscient wisdom of the Blessed One had adequate space to lead its contemplation at its will.

Another story that shows the depth of mahā-pakarana is as follows. Mahāgatigamiya (Mahāgatimbara) Tissadatta Thera, who lived in ancient Sri Lanka, was travelling on a ship to visit the Mahabodhi in Bodhgaya. He looked at the ocean from the ship and wondered if the waves of the great ocean were stronger or if the methodologies summarized in the methodologies summarized in the treatise of Paṭṭhāna were stronger. Thinking that the great ocean is bounded by the sky above, the earth below and the shores at the far end, but not seeing a limit of the paṭṭhānappakarana, great zest arose in his heart. After suppressing the zest, the Thera attained Arahantship destroying all the cankers (āsava). Then he recited the following stanza.

Attheva gambhīragataṃ sudubbudhaṃ, Sayaṃ abhiññāya sahetusambhavaṃ; Yathānupubbaṃ nikhilena desitaṃ, Mahesinā rūpagataṃva passati.

The meaning of the words of the stanza is as follows. Gambhīragataṃ - profound (deep), sudubbudhaṃ - one that is very difficult to be understood, sahetusambhavaṃ - conditioned realities that are with causes and arise due to causes, sayaṃ abhiññāya – having known with the special omniscient wisdom by oneself, yathānupubbaṃ – according to the order, nikhilena - in its all the aspects, mahesinā - By the Buddha, desitaṃ - the Paṭṭhānappakaraṇa that was preached, (cakkhumā – one who possesses eyes), rūpagataṃ – a gem placed on the palm, passati iva – as one sees (yo buddhasāvako – whoever disciple of the Buddha, paṭivedhañāṇena - with the penetrating wisdom), passati – sees, (so buddhasāvako – that of disciple of the Buddha), attheva (atthi eva) – indeed still exists in the dispensation.

The meaning of the stanza is as follows. Still, there are disciples of the Buddha who are capable of seeing the deep doctrine of Paṭṭhāna with their penetrating wisdom, which is profound, difficult to be understood and preached by the Buddha in completion and in order, having understood how conditioned realities arise due to conditions with his omniscient wisdom, like a person with eyes seeing a gem kept on his palm.

Importance of the Paṭṭhānappakaraṇa

A number of fundamental Buddhist teachings found only in Paṭṭhāna is numerous. Those fundamentals are elaborated and explained in detail in commentaries (aṭṭhakathā) and books such as Abhidhammatthasaṅgaha based on the teachings of the Paṭṭhāna. It is heard that some people say that teachings like cognitive processes (cittavīthis) are not found in the teachings of the Buddha. It is like saying that they have never even opened the book of Paṭṭhānappakarana. Following are two solid examples of such fundamentals that are based on the teachings of the vedanāttika vibhaṅga.

It is a well-known fact among Abhidhamma scholars that the somanassasahagata-santīraṇa mind (investigating mind associated with joy) does not arise as a rebirth-linking mind. On what basis has this conclusion been reached? It is because no rootless rebirth associated with joy has been expounded in the paṭiccavāra of the vedanāttika.

In the place where the āgantukabhavaṅga (guest life-continuum) is taught in Abhidhamma books, it is mentioned that joy (somanassa vedanā) does not precede an unpleasant feeling (domanassa vedanā), and vice versa. This fundamental principle is also supported by the fact that no such teaching is given in the vedanāttika of pañhāvāra, where it says that joy can arise after unpleasant feeling and unpleasant feeling can follow joy.

These are just two examples regarding vedanātika. In addition, almost every teaching of pure Theravada is based on teachings that are expounded following various methods in books such as Paṭṭhāna. They are simplified and described in post canonical books such as commentaries based on teachings of the canon.

The importance of learning Paṭṭhāna

What has been explained in the Paṭṭhāna is the way how non-self-realities of consciousness (citta), mental factors (cetasikas) and matter (rūpa) arise and exist in generations due to other non-self-dhammas (citta, cetasika, rūpa, Nibbāna and paññatti). Therefore, while studying the Paṭṭhāna, a student garners the understanding of the non-self-doctrine with each line. This understanding is very helpful to the wisdom of discriminating mind and matter (nāmarūpapariccheda ñāṇa) and discerning the causes (paccayapariggaha ñāṇa).

Since the Paṭṭhāna is a discourse that is very profound and related to mentalities and materiality, learning it is an act of fulfilling the perfection of wisdom (paññā pāramī).

When studying the Paṭṭhāna, one develops immense faith on the Buddha, who had understood this doctrine without anyone else’s help. Faith on the Dhamma too increases seeing how well-taught (svākkhātata) and complete (kevalaparipuṇṇa) it is. One becomes very grateful and devoted to the Saṅgha, who protected such beneficial and profound doctrine for more than two and a half millennia.

Paṭṭhānappakarana is going to be the first book to disappear when the teachings of the Buddha (pariyatti sāsana) gradually declines during the process of extinction of the sāsana. Therefore, studying and reciting the Paṭṭhāna is an act of supporting the perpetuation of the dispensation of the Buddha.

Contents of the Paṭṭhānappakaraṇa

The Paṭṭhānappakaraṇa is twofold as, 1. Paccayavibhaṅgavāra 2. Mahāvāra

Paccayavibhaṅgavāra Paccayavibhaṅgavāra is the collection of paccaya-uddesa and paccaya-niddesa. They are also the topics (mātikā) of the Paṭṭhāna. Paccaya-uddesa consists of teachings such as “hetu paccayo, ārammaṇapaccayao, adhipatipaccayo” and so on. Paccaya-niddesa consists of teachings such as “hetupaccayoti hetū hetusampayuttakānaṃ dhammānaṃ ...” and so on. Paccayavibhaṅgavāra is also called the mātikānikkhepavāra.

Mahāvāra The above-mentioned paccayavibhaṅgavāra or mātikā is a very short portion of teaching limited to a few pages. The rest of the entire Paṭṭhāna preached based on the mātikās is called the mahāvāra. The mahāvāra is expounded in the form of questions (pucchā) and answers (vissajjanā). Questions are found in the pucchāvāra while answers are given in the vissajjanāvāra. The number of questions preached in the pucchāvāra is more than four hundred billion if the counting method mentioned in the commentary is followed. The exact number is four hundred and four billion, nine hundred and forty-eight million, five hundred and thirty-three thousand, two hundred and forty-eight (404,948,533,248). If all of them are written in books, it would take thousands of books to complete the enterprise. Instead, such an extensive pucchāvāra has been very briefly presented in a few pages. Even the vissajjanāvāra, which are the answers to those questions, has also been abridged into several books. Both pucchāvāra and vissajjanāvāra share similar style of writing (expression). The difference of the two sections is that answers are lacking in vissajjanāvāra in places where the questions asked in the pucchāvāra have no legitimate answers. Since what is normally studied is the vissajjanāvāra, its structure is given below. It should be noted that pucchāvāra is also arranged in the same way. Vissajjnāvāra in mahavāra is fourfold as 1. Dhammānuloma 2. Dhammapaccaniya 3. Dhammānulomapaccayaniya 4. Dhammapaccaniyānuloma

These are also known as anuloma-paṭṭhāna, paccaniya-paṭṭhāna, etc. The first four books of the paṭṭhānappakarana of the Chaṭṭha Saṅgāyanā Tipitaka are dedicated to the dhammānuloma. The final three sections dhammapaccaniya, dhammānulomapaccayaniya and dhammapaccaniyānuloma are briefly presented in the last book. The dhammānuloma, which is the first out of the four sections, is further divided in to six groups with the name of paṭṭhāna. 1. Tika paṭṭhāna 2. Duka paṭṭhāna 3. Dukatika paṭṭhāna 4. Tikaduka paṭṭhāna 5. Tikatika paṭṭhāna 6. Dukaduka paṭṭhāna

The remaining three portions of dhammapaccaniya and so on are also sixfold in the same manner. Therefore, the number of paṭṭhānas are twenty-four in total. These twenty-four paṭṭhānas are called catuvīsati paṭṭhāna. Some people misunderstand the twenty-four conditions (catuvīsati paccaya) to be twenty-four paṭṭhānas (catuvīsati paṭṭhāna) since both the classifications are twenty-four in number. It is true that there are twenty-four conditions (paccayas) expounded in the Paṭṭhānappakaraṇa. But twenty-four paṭṭhānas are not twenty-four paccayas. Twenty-four paṭṭhānas are the twenty-four sub-section of tikapaṭṭhāna, dukapaṭṭhāna, etc., under the four sections of dhammānuloma, dhammapaccaniya, dhammānulomapaccayaniya and dhammapaccaniyānuloma.

Since there are 22 tikas (Triads in the Dhammasaṅgaṇī), dhammānuloma-tika-paṭṭhāna is also twenty-two-fold as kusalattika-paṭṭhāna, vedanattika-paṭṭhāna, vipākattika-paṭṭhāna and so no. There are seven sections in kusalattika-paṭṭhāna as shown below. 1. Paṭiccavāra 2. Sahajātavāra 3. Paccayavāra 4. Nissayavāra 5. Saṃsaṭṭhavāra 6. Sampayuttavāra 7. Pañhāvāra

Paṭṭhāna Study

The seven sections of paṭiccavāra and so on that are found in kusalattika-paṭṭhāna are also found in every other twenty-one tikapaṭṭhānas such as vedanāttika-paṭṭhāna, vipākattika-paṭṭhāna and so on. These seven sections are found in all the other 23 paṭṭhānas such as dukapaṭṭhāna of dhammānuloma, tikapaṭṭhāna of dhammapaccaniya and so on. Among these sections, paṭiccavāra and sahajātavāra sections are similar to each other. Also, the paccayavāra, and nissayavāra sections and saṃsaṭṭhavāra and sampayuttavāra sections are similar to each other. Therefore, by learning the sections of paṭiccavāra, paccayavāra, and sampayuttavāra, the remaining three sections are also automatically learned. In addition, the methodology of these six sections is quite similar. Therefore, by learning the first paṭiccavāra section well, the remaining five sections can be learned easily. The pañhāvāra section is very different and should be studied separately. Thus, among these seven sections, the paṭiccavāra section and pañhāvāra section should be studied especially under a qualified teacher. If one learns the paccaya-niddesa at the beginning of the Paṭṭhānappakaraṇa and these two sections of paṭiccavāra and pañhāvāra well, one has mastered all the methodologies related to the entire Paṭṭhānappakaraṇa. The foundation needed to unfold all other teachings of the Paṭṭhānappakaraṇa comes from that knowledge. Therefore, only the above-mentioned three parts – paccaya niddesa, paṭiccavāra of kusalattikapaṭṭhāna and pañhāvāra of kusalattikapaṭṭhāna – are specially taught to apprentice students in Myanmar at present. Though it is given at the end of the kusalattika paṭṭhāna, the pañhāvāra is taught first as it is easy to be learned.

Pañhāvāra

Since this book describes the division of pañhāvāra in detail, its structure of the kusalattika-paṭṭhāna is shown here. Pañhāvāra is fourfold as 1. Paccayānuloma 2. Paccayapaccaniya 3. Paccayānulomapaccayaniya 4. Paccayapaccaniyānuloma

Paccayanuloma has two sections. 1. Vibhaṅgavāra 2. Saṅkhyāvāra (There is no vibhaṅgavāra in paccayapacaniya and other three parts. Instead, there is a section called paccaniyuddhāra)

Out of the two, the vibhaṅgavāra is twenty-four-fold based on the twenty-four paccayas as hetu-paccaya-vibhaṅgavāra, ārammaṇa-paccaya-vibhaṅgavāra, etc.

Out of those, hetu-paccaya-vibhaṅgavāra is threefold as, 1. Kusalapada 2. Akusalapada 3. Abhyākatapada There are different padas (terms) in other paccaya- vibhaṅgavāra sections.

Again, kusalapadavāra is threefold as, 1. Kusalapadāvasāna 2. Abyākatapadāvasāna 3. Kusalābyākatapadāvasāna There are different padāvasāna (ending terms) in other vibhaṅgavāra section.

Kusalapadāvasāna is again twofold as, 1. Vidhi 2. Anuvāda

Out of those two, “Kusalo dhammo kusalassa dhammassa hetupaccayena paccayo” is the vidhi text. “Kusalā hetu sampayuttakānaṃ khandhānaṃ hetupaccayena paccayo” is the anuvāda text. This is the composition of Vibhaṅgavāra section.

Saṅkhyāvāra is also twofold as, 1. Suddhasaṅkhyāvāra 2. Missakasaṅkhyāvāra

Out of those, suddhasaṅkhyāvāra is twenty-four-fold based on the twenty-four paccayas as hetu-paccaya-suddhasaṅkhyāvāra, ārammaṇa-paccaya-suddhasaṅkhyāvāra, etc. Missakasaṅkhyāvāra section is also twenty-fourfold in the same way. The missakasaṅkhyāvāra of each paccaya, is twofold as 1. Sabhāga 2. Ghaṭanā

Following is the structure of the saṅkhyāvāra.