1. Hetu-Paccaya or The Relation by Way of Root
What is the Hetu-relation? Greed (lobha), hate (dosa), dullness
(moha), and their respective opposites, viz’, disinterestedness
(alobha), amity (adosa), intelligence (amoha) are all
hetu-relations.
What are the things that are related by these hetu-relations?
Those classes of mind and of mental qualities that are in
coexistence along with greed, hate, dullness, disinterestedness,
amity, and intelligence, as well as the groups of material
qualities which coexist with the same, are the things that are so
related. All these are called hetupaccayuppanna dhamma,> since
they arise or come into existence by virtue of the
hetu-relation.
In the above exposition, by “the groups of material qualities
which coexist with the same” are meant the material qualities
produced by kamma at the initial moment of the hetu-conditioned
conception of a new being, as well as such material qualities as
may be produced by the hetuc-onditioned mind during the lifetime.
Here by “the moment of conception” is meant the nascent instant of
the rebirth-conception, and by “the lifetime” is meant the period
starting from the static instant of the rebirth-conception right on
to the moment of the dying-thought.
In what sense is hetu to be understood? And in what sense
paccaya? Hetu is to be understood in the sense of root (mulattha);
and paccaya in the sense of assisting in the arising, or the coming
to be, of the paccayuppanna dhamma or upakarattha. Of these two,
mulattha is the state of being a root of the root, greed-and
so on, as shown in Mula yamaka. We have illustrated this
mulattha in the Mula-yamaka-dipani by the simile of a tree.
However, we shall deal with it here again.
Suppose a man is in love with a woman. Now so long as he does
not dispel the lustful thought, all his acts, words and thoughts
regarding this woman, will be cooperating with lust (or greed),
which at the same time has also under its control the material
qualities produced by the same thought. We see then that all these
states of mental and material qualities have their root in lustful
greed for that woman. Hence, by being a hetu (for it acts as a
root) and by being a paccaya (for it assists in the arising of
those states of mind and body), greed is hetu- paccaya. The rest
may be explained and understood in the same manner- i.e., the
arising of greed by way of desire for desirable things; the arising
of hate by way of antipathy against hateful things; and the arising
of dullness by way of lack of knowledge respecting dull things.
Take a tree as an illustration—we see that the roots of a tree,
having firmly established themselves in the ground and drawing up
sap both from soil and water, carry that sap right up to the crown
of the tree, and so the tree develops and grows for a long time. In
the same way, greed, having firmly established itself in desirable
things and drawing up the essence of pleasure and enjoyment from
them, conveys that essence to the concomitant mental elements, till
they burst into immoral acts and words. That is to say, greed
brings about transgression as regards moral acts and words. The
same is to be said of hate, which by way of aversion draws up the
essence of displeasure and discomfort, and also of dullness, which
by way of lack of knowledge cherishes the growth of the essence of
vain thought on many an object.
Transporting the essence thus, the three elements, lobha, dosa,
and moha, operate upon the component parts, so that they become
happy (so to speak) and joyful at the desirable objects, etc. The
component parts also become as they are operated upon, while the
coexistent material qualities share the same effect. Here, from the
words Sampayutta-dhamme abhiharati, it is to be understood that
lobha transports the essence of pleasure and enjoyment to the
concomitant elements.
Coming now to the bright side—suppose the man sees danger in
sensual pleasure, and gives up that lustful thought for the woman.
In doing so, disinterestedness as regards her arises in him. Before
this, there took place impure acts, words and thoughts having
illusion as their root; but for the time being these are no longer
present and in their stead there arise pure acts, words and
thoughts having their root in disinterestedness. Moreover,
renunciation, self-control, Jhana-exercise or higher ecstatic
thoughts also come into being. Disinterestedness (alobha),
therefore, is known as hetu-paccaya, it being a hetu because it
acts as a root, while it is a paccaya because it assists in the
arising of the concomitant. The same explanation applies to the
remainder of disinterestedness and aIso to amity and intelligence,
which three are the opposites of greed, hate and ignorance
respectively.
Here, just as the root of the tree stimulates the whole stem and
its parts, so it is with disinterestedness. It dispels the desire
for desirable things and having promoted the growth of the essence
of pleasure void of greed it cherishes the concomitant elements
with that essence till they become so happy and joyful that they
even reach the height of Jhanic-, Path-, or Fruition-pleasure.
Similarly, amity and intelligence respectively dispel hate and
ignorance with regard to hateful and dull things and promote the
growth of the essence of pleasure void of hate and dullness. Thus
the operation of the three elements (alobha, adosa, and amoha)
lasts for a long time, making their mental concomitants happy and
joyful. The concomitant elements also become as they are operated
upon, while the coexistent groups of material qualities are
affected in the same way.
Here the word lobhavivekasukharasam is a compound of the words
lobha, viveka, sukha and rasa. Viveka is the state of being absent.
Lobhaviveka is that which is absent from greed, or, is the absence
of greed. Lobhaviveka-sukha is the pleasure which arises from the
absence of greed. Hence the whole compound is defined thus:
Lobhavivekasukharasa is the essence of pleasure which is derived
from the absence of greed.
What has just been expounded is the Law of Patthana in the
Abhidhamma. Turning to the Law of Suttanta, the two elements of
dullness and greed, which are respectively termed nescience and
craving, are the entire roots of all the three rounds of
misery1. As to hate,
it, being the incidental consequence of greed, is only a root of
evil. The two elements of intelligence and disinterestedness, which
are respectively termed wisdom and the element of renunciation, are
the entire roots for the dissolution of the rounds of misery. As to
amity, it, being the incidental consequence of disinterestedness,
is only a root of good. Thus the six roots become the causes of all
the states of mind and body, which are either coexistent or
non-coexistent. Now what has been said is the Law of Suttanta.
End of the Hetu-Relation
2. Arammana-Paccaya or the Relation of Object
What is the Arammana-relation? All classes of consciousness, all
states of mental concomitants, all kinds of material qualities, all
phases of nibbana, all terms expressive of concepts, are arammana-
relations. There is, in fact, not a single thing (dhamma) which
does not become an object of mind and of the mental elements.
Stated concisely, object is of six different kinds: visible object,
audible object, odorous object, sapid object, tangible object, and
cognizable object.
Which are those things that are related by the
arammana-relations? All classes of mind and their concomitants are
the things that are related by the arammana-relations. There is
indeed not a single class of consciousness that can exist without
its having an existing (bhutena) or non-existing (abhutena) object.
(Bhutena and abhutena may also be rendered here as ‘real’ and
‘unreal’, or, as ‘present’ and ‘non- present’, respectively).
Here the present visible object is the arammana-paccaya, and is
causally related to the two classes, good and bad, of consciousness
of sight. Similarly, the present audible object is causally related
to the two classes of consciousness of sound; the present odorous
obect, to the two classes of consciousness of smell; the present
sapid object, to the two classes of consciousness of taste; the
present three classes of tangible object, to the two classes of
consciousness of touch; and the present five objects of sense, to
the three classes of consciousness known as the triple element of
apprehension2. All
these five objects of sense, present, past or future, and all
objects of thought, present, past, future or outside time, are
arammana-paccaya and are causally related, severally, to the
seventy-six classes of consciousness known as mind-cognitions (or
elements of comprehension).
In what sense is ‘arammana’ to be understood, and in what sense
‘paccaya’? Arammana is to be understood in the sense of
‘alambitabba’, which means that which is held or hung upon, so to
speak, by mind and mental elements. Paccaya is to be understood in
the sense of ‘upakaraka,’ which means that which assists or renders
help (in the arising of paccayuppannadhamma.)[3]
Concerning the word ‘alambitabba’, the function of the
‘alambana’ of minds and their mental factors is to take hold of or
to attach to the object. For instance, there is in this physical
world a kind of metal which receives its name of ‘ayokantaka’
(literally, iron-desire), lodestone, on account of its apparent
desire for iron. When it gets near a lump of iron, it shakes itself
as though desiring it. Moreover, it moves itself forward and
attaches itself firmly to the iron. In other cases, it attracts the
iron, and so the iron shakes itself, approaches the lodestone, and
attaches itself firmly to it. Here we see the power of the
lodestone, which may be taken as a striking representation of the
‘alambana’ of mind and the mental factors.
They (mind and its concomitants) not only attach themselves to
objects, but, at the stage of their coming into existence within a
personal entity, rise and cease every moment, while the objects
remain present at the avenues of the six doors4. Thus the rising and ceasing is just
like that of the sound of a gong, which is produced only at each
moment we strike its surface, followed by immediate silence. It is
also like that of the sound of a violin, which is produced only
while we strike its strings with the bow over its strings and then
immediately ceases.
To a sleeping man-while the life-continua are flowing (in
the stream of thought)-kamma, the sign of kamma and the sign
of the destiny awaiting him in the succeeding life-which had
distinctly entered the avenues of the six doors at the time of
approaching death in the preceding existence-are
arammana-relations, and are causally related to (the nineteen
classes of) consciousness known as the life- continuum.
End of the Arammana-Relation.
3: Adhipati-Paccaya or the Relation of Dominance
The relation of dominance is of two kinds: the objective dominance
and the coexistent dominance. Of these two, what is the relation of
objective dominance? Among the objects dealt with in the section on
the Arammana-relation there are some objects which are most
agreeable, most lovable, most pleasing and most regardable. Such
objects exhibit the relation of objective dominance. Here the
objects may, naturally, be either agreeable or disagreeable; but by
the word ‘the most agreeable objects’ only those objects that are
most highly esteemed by this or that person are meant as exhibiting
this relation. Excepting the two classes of consciousness rooted in
aversion5 the two
classes of consciousness rooted in ignorance and the tactual
consciousness accompanied by pain, together with the concomitants
of all these, it may be shown, analytically6, that all the remaining classes of Kama-
consciousness, Rupa-consciousness, Arupa-consciousness and
Transcendental consciousness, together with all their respective
concomitants and all the most agreeable material qualities, are
paccaya-dhamma.
Of these, Kama-objects are said to exhibit the causal relation
of objective dominance only when they are highly regarded,
otherwise they do not. But those who reach the Jhana stages are
never lacking in high esteem for the sublime Jhanas they have
obtained. Ariyan disciples also never fail in their great regard
for the Transcendental Dhammas7 they have obtained and enjoyed.
What are the things that are related by this relation? The eight
classes of consciousness rooted in appetite (lobha), the eight
classes of Kamaloka moral consciousness, the four classes of
in-operative Kamaloka consciousness connected with knowledge, and
the eight classes of Transcendental Consciousnes-these are the
things related by this relation. Here the sixfold mundane
objects8 are causally
related to the eight classes of consciousness rooted in appetite.
The seventeen classes of mundane moral consciousness are related to
the four classes of moral Kama-consciousness disconnected from
knowledge. The first three pairs of the Path and Fruit, and
Nibbana, together with all those classes of mundane moral
consciousness, are related to the four classes of moral
Kama-consciousness connected with knowledge. The highest-the
fourth stage of the Path and Fruit of Arahantship—together with
Nibbana are related to the four classes of inoperative
Kama-consciousness connected with knowledge. And Nibbana is related
to the eight classes of Transcendental Consciousness.
In what sense is arammana to be understood, and in what sense
Adhipati? Arammana is to be understood in the sense of alambitabba
(cf. arammana-paccaya) and adhipati in the sense of adhipaccattha.
Then what is adhipaccattha? Adhipaccattha is the potency of objects
to control those states of mind and mental qualities by which the
objects are highly regarded. It is to be understood that the
relating things (paccaya-dhamma) of arammanadhipati resemble the
overlords, while the related things (paccayuppanna-dhamma) resemble
the thralls in human society.
In the Sutasoma Jataka, Porisada, the king, owing to his extreme
delight in human flesh, abandoned his kingdom solely for the sake
of the taste of human flesh and lived a wanderer’s life in the
forest. Here the savour of human flesh is the paccayadhamma of
arammanadhipati; and King Porisada’s consciousness rooted in
appetite is the paccayuppana- dhamma. And again, King Sutasoma,
having a very high regard for Truth9, forsook his sovereignty, all his royal
family and even his life for the sake of Truth, and went to throw
himself into the hands of Porisada. In this case, Truth is the
paccayadhamma and King Sutasoma’s moral consciousness is the
paccayuppannadhamma. Thus must we understand all objects of sense
to which great regard is attached.
What is the relation of coexistent dominance? Intention or
desire- to-do, mind10
or will, energy or effort, and reason or investigation, which have
arrived at the dominant state, belong to this relation.
What are the things related by this relation? Classes of mind
and of mental qualities which are adjuncts of the dominants, and
material qualities produced by dominant thoughts are the things
that are related by this relation.
In what sense is sahajata to be understood, and in what sense
adhipati? Sahajata is to be understood in the sense of
sahuppadanattha, and adhipati in the sense of abhibhavanattha.
Here, a phenomenon, when it appears not only appears alone, but
simultaneously causes its adjuncts to appear. Such a causal
activity of the phenomenon is termed the sahuppadanattha. And the
term abhibhavanattha means overcoming. For instance, King
Cakkavatti, by his own power or merit, overcomes and becomes lord
of the inhabitants of the whole continent whom he can lead
according to his own will. They also become according as they are
led. In like manner, those four influences which have arrived at
the dominant stage become lord of, and lead, so to speak, their
adjuncts to be at their will in each of their respective functions.
The adjuncts also become according as they are led. To take another
example, in each of these masses, earth, water, fire, and air, we
see that the four elements-extension, cohesion, heat, and
motion-are respectively predominant, and each has supremacy
over the other three components and makes them conform to its own
intrinsic nature11.
The other three members of the group of four ‘elements’ also have
to follow after the nature of the predominant element. In the same
way, these four dominants, which have arrived at the dominant stage
through their power, make the adjuncts conform to their own
intrinsic nature. And their adjuncts also have to follow after the
nature of the dominants. Such is the meaning of abhibhavana. Here
some might say: “If these things, leaving out intention, are to be
called dominants on account of their overcoming the adjuncts, greed
also ought to be called a dominant, for obviously it possesses a
more overwhelming power over the adjuncts than intention.” But to
this we may reply: Greed is, indeed, more powerful than intention,
but only with ordinary unintelligent men. With the wise, intention
is more powerful than greed in overwhelming the adjuncts. If it is
assumed that greed is more powerful, then how should people, who
are in the hands of greed, give up the repletion of their happy
existence and wealth, carry out the methods of renunciation, and
escape from the circle of misery? But, because intention is more
powerful than greed, therefore those people who are in the hands of
greed are able to give up the repletion of happy existence and
wealth, fulfil the means of renunciation, and escape from the
circle of misery. Hence, intention is a true dominant,-and not
greed. The like should be borne in mind-in the same
fashion—when intention is contrasted with hate, and so forth.
Let us explain this more clearly. When there arise great and
difficult manly enterprises, the accomplishment of such enterprises
necessitates the arising of these four dominants. How? When
ill-intentioned people encounter any such enterprise, their
intention recedes. They are not willing to undertake it. They leave
it, having no inclination for it, and even say: “The task is not
within the range of our ability.” As to well-intentioned people,
their intention becomes full of spirit at the sight of such a great
enterprise. They are very willing to undertake it. They make up
their mind to accomplish the task, saying: “This has been set
within the orbit of our ability.” A person of this type is so
persuaded by his intention that he is unable to give up the
enterprise during the course of his undertaking, so long as it is
not yet accomplished. And since this is the case the task will some
day arrive at its full accomplishment even though it may be a very
great one.
Now, let us turn to the case of men of the indolent class. When
they come face to face with such a great task they at once shrink
from it. They shrink from it because they foresee that they will
have to go through great hardships and also undergo bodily and
mental pain if they wish to accomplish it. As to the industrious
man, he becomes filled with energy at the sight of it and wishes to
set himself to it. He goes on through thick and thin with the
performance of the task for any length of time. He never turns back
from his exertions, nor does he become disappointed. What he only
thinks about is that such a great task cannot be accomplished
without unswerving efforts every day and every night. And this
being the case, the great task will certainly reach its end one
day.
Let us take the case of the feeble-minded. They also turn away
when they see such a great task. They will certainly never think of
it again. But it is quite different with the strong-minded person.
When he sees such a task he becomes highly interested in it. He is
quite unable to dispel the thought of it. He is all the time
wrapped up in thoughts about the task, and at its bidding sets
himself to it for a long time, enduring all kinds of bodily and
mental pain. The remainder should hereafter be explained in the
same manner as the dominant intention above.
Again a few words about unintelligent men. When they are
confronted with such a task they become blinded. They know not how
to begin, nor how to go on with the work, nor how to bring it to
its end. They feel as if they had entered the dark where not a
single light of inclination towards its performance has been set up
to guide them. On the other hand-to take the more intellgent
case-when a person of this type has to tackle such a great
task he feels as if he were lifted up to the summit of his
intellect, whereupon he discerns whence to start and whither to
end. He also knows what advantage and blessing will accrue to him
from its performance. He invents many devices for its easy
accomplishment. He continues on with the work for a long time, and
so on and so forth. The rest should be explained in the same manner
as the dominant effort—only inserting the words ‘with an enormous
amount of investigation’ in place of ‘unswerving efforts’.
Thus, when there arise great and difficult manly enterprises,
these four dominants become predominant among the means of their
accomplishment. Owing to the existence of these four dominants
there exist distinguished or dignified persons (personages) such as
the Omniscient Buddhas, the Pacceka Buddhas,[12] the most eminent
disciples, the great disciples and the ordinary disciples. Owing to
the appearance of such personages, there also appear, for the
general prosperity and welfare of mankind numerous13 arts and sciences, as well as
general articles of furniture to suit and serve human needs and
wants under the canopy of civilization.
End of the Adhipati-Relation.
4. Anantara-Paccaya or the Relation of Contiguity
What is the Anantara-paccaya? All classes of consciousness and
their mental concomitants, which have just ceased (in the
immediately preceding instant), are anantara-paccayas. Which are
those that are related by this paccaya? All classes of
consciousness and their mental concomitants, which have just arisen
(in the immediately succeeding instant), are related by this
paccaya.
In one existence of a being, the rebirth-consciousness is
related to the first life-continuum by way of contiguity, and the
first life-continuum is again related to the second life-continum;
and so on with the rest.
Now with reference to the Text, “When the second unmoral
consciousness arises to the Pure (those of Pure abode, i.e.
Suddhavasa), etc.,” which is expounded in the Dhamma-Yamaka, the
ninth chapter of the Sixth Book of Abhidhamma, we understand that,
as he becomes aware of his new body, the first process of thought
which occurs to a being in his new life is the process of unmoral
thought accompanied by a strong desire to live the new life, with
the idea: ‘This is mine; this am I; this is Myself.” When this
process is about to occur, the life-continuum vibrates first for
two moments. Next comes the mind-door apprehension, and then
follows a series of seven apperceptives, accompanied by a strong
desire to live the new life. Thereafter, life-continua begin to
flow again.
In fact, this being14 does not know anything of his present new
life. He lives, reflecting on what he had experienced in the
previous existence. The basis of mind, however, is too weak, so
that the object also cannot be clearly reflected. The object being
thus indistinct, there generally arise only such classes of
consciousness as are conjoined with perplexity.
After two months or so from the time of impregnation, during
which period the individual is gradually developing, the
controlling powers of the eyes, ears, etc., complete their full
development. But there being no light, and so on, in the womb of
the mother, the four classes of cognition-visual, auditory,
and so on-do not arise. Only the tactile cognition and the
mind-cognition arise. The child suffers much pain and distress at
every change of the mother’s bodily posture, and much more so while
he is being born. Even after he has come into the outer world, he
has to lie very feebly on his back till the delicate body becomes
strong enough (lit., reaches the state of maturity) to bear itself.
During this period, he cannot cognize present objects, but his mind
generally turns towards the objects of his previous existence. If
he comes from the hell-world, he generally presents an unpleasant
face, for he still feels what he had experienced in the hell-world.
If he comes from the abode of devas, his pleasant face not only
shines with smiles, but in its joyous expression of laugh, as it
were, he shows his happiness at some thought of the objects of the
Deva-world.
Furthermore, the members of his body steadily become stronger,
and his sense-impressions clearer. So he is soon able to play
joyfully in his own dear little ways. A happy life is thus begun
for him; and he begins to take an interest in his new life. He
takes to and imitates his mother’s speech. He prattles with her.
Thus his senses almost entirely turn to the present world, and all
his reflections of the previous life fade away. That is to say, he
forgets his previous existence.
Do all beings forget their previous existences only at this
period of life? No, not all beings. Some who are very much
oppressed with the pain of conception, forget their previous
existences during the period of pregnancy, some at the time of
birth, some at the aforesaid period; some during the period of
youth, and some in old age. Some extraordinary men do not forget
for the whole of their lifetime, and there are even some who are
able to reflect two or three previous existences. They are called
Jatissarasatta, those gifted with the memory of their previous
existences.
Now, to return to our subject. Though the six-door processes of
thought begin to work after the child has been born, yet the
six-door processes work themselves out in full action only when the
child is able to take up present objects. Thus, in every process of
thought, every preceding consciousness that has just ceased is
related to every succeeding consciousness that has immediately
arisen, by way of contiguity. And this relation of contiguity
prevails throughout the whole span of the recurring existences of
an individual, right from the untraceable beginning, with unbroken
continuity. But only after he has attained the Path of Arahantship
and has entered the Khandha-Parinibbana (i.e. the final extinction
of the Five Aggregates), does this continuum break, or, more
strictly speaking, cease forever.
Why is anantara so called, and why paccaya? Anantara is so
called because it causes such states of phenomena as are similar to
its own to succeed in the immediately following instant. Paccaya is
so called because it renders help. In the phrase ‘similar to its
own’, the word ‘similar’ is meant to express similarity in respect
of having the faculty of being conscious of an obect. And
Sarammanta means a phenomenon which does not occur without the
presence of an object. So it has been rendered as ‘similar in
respect of having the faculty’, and so forth.
Also the phrase “Dhammantarassa-uppadanatthena” expresses the
following meaning:-”Though the preceding thought ceases, the
conscious faculty of it does not become extinct until it has caused
the succeeding thought to arise.”
Here it should be borne in mind that the series of
paccaya-dhammas of this relation resembles a series of preceding
mothers, and the series of paccayuppanna-dhamma resembles a series
of succeeding daughters. This being so, the last dying-thought of
an Arahant should also cause the arising of a
rebirth-consciousness. But it does not do so, for, at the close of
the evolution of existence, all activities of volitions and
defilements (Kamma-kilesa) have entirely ceased, and the last
dying-thought has reached the final, ultimate quiescence.
End of the Anantara-Relation.
5. Samanantara-Paccaya or the Relation of Immediate
Contiguity
The classifications of the paccaya-dhammas and paccayuppanna-dhamma
of this relation, are, all of them, the same as those of the
anantarapaccaya.
In what sense is samanantara to be understood? Samanantara is to
be understood in the sense of ‘thorough immediateness’. How? In a
stone pillar, though the groups of matter therein seem to unite
into one mass, they are not without the material quality of
limitation or space which intervenes between them, for matter is
substantial and formative. That is to say, there exists an element
of space, called mediary or cavity, between any two units of
matter. But it is not so with immaterial qualities. There does not
exist any space, mediary or cavity, between the two consecutive
groups of mind and mental concomitants. That is to say, they
(groups of mind and mental concomitants) are entirely without any
mediacy, because the mental state is not substantial and formative.
The mediacy between two consecutive groups of mind and mental
concomitants, is also not known to the world. So it is thought that
mind is permanent, stable, stationary, and immutable. Hence,
samanantara’ is to be understood in the sense of ‘thorough
immediateness’.
Anantarattha has also been explained in the foregoing relation
as Attano anantare attasadisassa dhammantarassa uppadanatthena;
that is because it causes such states of phenomena as are similar
to its own to succeed in the immediately following instant. This
being so, some such suggestion as follows might be put forward: at
the time of ‘sustained cessation’[15] (nirodhasamapatti), the
preceding consciousness is that of
neither-consciousness-nor-unconsciousness, and the succeeding
consciousness is that of the Ariyan Fruit. Between these two
classes of consciousness, the total suspension of thought occurs
either for one day, or for two, or three… or even for seven days.
Also in the abode of unconscious beings, the preceding
consciousness is that of decease (cuticitta, the dying-thought)
from the previous Kamaloka; and the succeeding one is that of
rebirth (patisandhicitta) in the following Kamaloka. Between these
two classes of consciousness, the total suspension of thought of
the unconscious being occurs for the whole term of life amounting
to five hundred kappas or great aeons.
Hence, is it not correct to say that the two classes of
preceding consciousness are without the faculty of causing to arise
something similar to themselves in an immediately following
instant? The reply to this is: No, they are not without this
faculty. The faculty has only been retarded in its operation for a
certain extended period, through certain highly cultivated
contemplations and resolutions made. When the preceding thoughts
cease, they cease together with the power, which they possess, of
causing something to arise similar to themselves. And the
succeeding thoughts, being unable to arise in continuity at that
immediate instant, arise only after the lapse of the aforesaid
extent of time. It cannot be rightly said that they (the preceding
thoughts) do not possess the faculty of causing to arise something
similar to themselves, or that they are not anantara-relations only
because of a suspension of operation of the faculty. For, we do not
speak of a king’s armies when they are not actually in a battle or
in the very act of fighting, or while they are roaming about, not
being required to fight by the king, who at such times may say, “My
men, it is not the proper time for you yet to fight. But you shall
fight at such and such a time.” We do not then say that they are
not armies or that they have no fighting qualities. In precisely
the same way, the relation between the two aforesaid preceding
thoughts is to be understood.
Here some might say: ‘It has just been said in this relation
that both the relating and the related things, being incorporeal
qualities having no form whatever and having nothing to do with any
material quality of limitation (space) intervening between, are
entirely without mediacy or cavity. If this be so, how shall we
believe the occurrence at every moment, of the arising and ceasing
of consciousness, which has been explained in the arammana-paccaya
by the illustration of the sound of a gong and of a violin? We may
answer this question by asserting the fact, which is quite obvious
in the psychical world, that the various classes of consciousness
are in a state of continual flux, i.e., in a continuous succession
of change. It has also been explained, in detail, in the essays on
Citta Yamaka.
End of the Samanantara-Relations.
6. Sahajata-Paccaya or the Relation of coexistence
The classifications of the paccaya and paccayuppanna-dhammas of
this relation will now be dealt with. All coexistent classes of
consciousness and their mental concomitants are each mutually
termed paccaya and paccayuppanna-dhammas. So also are the mental
aggregates of rebirth and the basis of mind, which coexist with
rebirth; and so also are the Great Essentials, mutually among
themselves. All the material qualities born of Kamma at the moment
of rebirth and all the material qualities which are born of mind,
during life, at the nascent instant of each momentary state of
consciousness (which is capable of producing material quality), are
merely termed the paccayuppanna-dhammas, of that coexistent
consciousness. All the material qualities derived from the Great
Essentials are, however, termed the paccayuppanna-dhammas of the
Great Essentials.
In what sense is sahajata to be understood, and in what sense
paccaya? Sahajata is to be understood in the sense of coexistence,
and paccaya in the sense of rendering help. Here, coexistence means
that when a phenomenon arises, it arises together with its effect;
or, in other words, also causes its effect to arise simultaneously.
Such is the meaning of coexistence implied here. For example, when
the sun rises, it rises together with its heat and light. And when
a candle is burning, it burns together with its heat and light. So
also, this relating thing, in arising, arises together with related
things.
In this example, the sun is like each of the mental states; the
sun’s heat like the coexisting mental states; and the sun’s light
is like the coexisting material qualities. Similarly, the sun is
like each of the Great Essentials; its heat, the coexisting Great
Essentials; and its light, the coexisting material qualities
derived from them. In the example of the candle, it should be
understood in a similar way.
End of the Sahajata-Relation.
7. Annamanna-Paccaya or the Relation of Reciprocity
What has been spoken of the paccaya-dhammas in the classifications
of the relation of coexistence is here (in this relation) the
paccaya as well as the paccayuppanna-dhammas. All states of
consciousness and their mental concomitants are, reciprocally, the
paccaya and the paccayuppanna- dhammas; so are the coexisting Great
Essentials; so are the mental aggregates of rebirth; and so is the
basis of mind or heart-base which coexists with the mental
aggregates of rebirth.
As to the sense implied here, it is easy to understand. However,
an illustration will not be uninteresting. When three sticks are
set upright leaning against one another at their upper ends, each
of them depends on, and is depended on by, the other two. As long
as one of them remains in such an upright position, so long will
all remain in the same position. And, if one of them falls, all
will fall at the same time. Exactly so should this relation of
reciprocity be understood.
Here, if any one should assert that the mental properties are
not able to arise without consciousness rendering them service as
their base, we would acknowledge that this is so. Why? Because the
function of knowing is predominant among the functions of contact,
and so forth, of the mental properties, and, in the Dhammapada, as
expounded by the Omniscient Buddha, ‘mind is predominant’
(Manopubbangama Dhamma, etc.) And again if anyone holds that
consciousness also is not able to arise without the mental
properties as a correlative, we will support this view. They
(mental properties) are concomitant factors of consciousness;
therefore, consciousness also is not able to arise without its
accompanying mental properties. In a similar way are the four Great
Essentials to be understood. But the mental qualities derived from
them should not be counted as concomitant factors, for they are
only derivatives. Then are the material qualities of life and those
born of food not concomitant factors, seeing that they can
exercise, individually, the causal relation of control and that of
food? No, they are not. They may be taken as concomitant factors
only when the development is in full swing, but not when things are
only at the state of genesis. In this relation of reciprocity, the
arising of concomitants at the stage of genesis is a necessary
factor.
End of the Annamanna-Relation.
8. Nissaya Paccaya or the Relation of Dependence
The relation of dependence is of three kinds: coexistent
dependence, basic pre-existent dependence, and basic objective
pre-existent dependence.
Of these, what is the relation of coexistent dependence? The
relation of coexistent dependence embraces all those that are
already comprised in the relation of coexistence. Hence the
classifications of relation and related things ought here to be
understood in the same way as those that have already been set out
in the section on the relation of coexistence.
And what is the relation of basic pre-existent dependence? There
are six bases-eye, ear, nose, tongue, body and heart. These
six bases, during life, are causally related, by way of basic
pre-existent dependence, to the seven elements of cognition. The
material base itself pre-exists and serves as a standing ground or
substratum, and it is therefore called ‘basic pre-existent
dependence’. Here ‘basic’ is so called because of its being a
standing ground or substratum for mind and mental properties. ‘To
pre-exist’ means to exist beforehand-one thought-moment
earlier than its related thing.
Here the rebirth consciousness arises in dependence upon the
heartbasis16 that
coexists with it, for there is no pre-existent physical base at
that moment. And the first life-continuum arises in dependence upon
the same heart-basis which coexists with the rebirth-
consciousness. The second life-continuum arises also in dependence
upon the heart-basis which coexists with the first life-continuum,
and so on with the rest, that is, the third life-continuum arises
in dependence upon the heart-basis that coexists with the second
life-continuum, and so on and on, until comes the moment of death.
Thus should be understood the ‘basic pre-existent dependence’ which
relates to the two elements of cognition, the element of
apprehension and the element of comprehension.
Just as a violin sounds only when the violin-bow moves across
its strings, and not otherwise, so also the five senses awake only
when the five kinds of sense-objects enter the five avenues known
as ‘five bases’, and not otherwise.
The impression is possible only at the static period of the
object and of the basis. On account of the impression, the
life-continuum vibrates for two moments. And, on account of the
vibration of the life- continuum, apprehension occurs. On account
of apprehension, the five sense-cognitions are able to arise.
Therefore, the five sense-bases (eye, ear, etc.) which have arisen
at the nascent instant of the past sub-consciousness, are the
‘basic pre-existent dependences’ of the five elements of
sense-cognition.
Now, at the time of death all the six bases come into being only
at the nascent instant of the seventeenth sub-consciousness,
reckoned backward from the dying-consciousness. No new bases occur
after that seventeenth sub-consciousness. So, at the time of death,
all sub- consciousness, all six-door-process-cognitions and
consciousness of decease arise in dependence upon these, their
respective bases that came into being together with the seventeenth
sub-consciousness which has arisen previously to them. This is the
causal relation of ‘basic pre- existent dependence’.
What is the causal relation of ‘basic objective pre-existent
dependence’? When one is reflecting and holding the view: ‘my mind
locates itself in dependence upon the matter which is mine, or
myself, or my atta’, through craving, conceit, and error; or when
one is reasoning or speculating thus: ‘my mind locates itself in
dependence upon matter which is Impermanence, Ill, and No-soul’,
there arise mind- door cognitions, such as determining, and so
forth. During that time, each of the material bases becomes the
standing ground for, and also the object of, each of the mind-door
cognitions. Therefore, such and such a heart-basis is causally
related to such and such a consciousness and its concomitants, by
way of basic objective pre-existent dependence. This is the causal
relation of ‘basic objective pre-existent dependence’. Hence the
relation of dependence is of three different kinds.
Here, the dependence by way of Suttanta should also be
mentioned. We know that men, animals, trees, and so forth, stand or
rest on the earth; the earth in turn, on the great mass of air; and
the air, on the limitless empty space underneath. We also know that
men establish themselves in houses; bhikkhus, in viharas or
monasteries; devas in celestial mansions; and so on with the whole
universe. Thus should we understand that everything is causally
related to something else by way of dependence.
End of Nissaya-Relation.
9. Upanissaya-Paccaya or the Relation of Sufficing
Condition
The relation of sufficing condition is of three kinds: objective
sufficing condition, contiguous sufficing condition and natural
sufficing condition. Of these three, the first is the same as
objective dominance, and the second as contiguity.
What is ‘natural sufficing condition’? All past, present and
future, internal and external, classes of consciousness together
with their concomitants, all material qualities, Nibbana and
concepts (pannatti), are natural sufficing conditions, severally
related, as the case may be, to all the present classes of
consciousness and their concomitants.
Here, the Buddha who passed away and has entered Nibbana, His
Dhamma, the Fraternity of His sanctified disciples, and the
successions of the recognized Fraternity, are causally related to
us, of later generations, by way of natural sufficing condition,
for the cultivation of good. In the same way, our forefathers, in
their respective capacities as parents, teachers, wise monks and
brahmins, eminent philosophers, and powerful and august kings, are
also causally related to the succeeding generations by way of
natural sufficing condition, either for the cultivation of good or
of evil, or for the experience of pleasure or of pain. For which
reason,, they established or propounded various laws and sayings,
moral and immoral, and also worldly institutions—both for the
welfare and otherwise of the succeeding generations. The future
generations also follow their paths and adopt their customs by
doing acts of charity, by observing the precepts, and so forth, by
practising the moral and social laws of the world, by adhering to
various religious beliefs, by taking up various kinds of
occupations, by studying various branches of arts and science, by
governing hamlets, villages and towns, by being agriculturists in
the field and on the farm, by digging lakes, ponds and wells, by
building houses, by making carriages and carts, by building boats,
steamers and ships, and by seeking for and accumulating wealth,
such as silver, gold, precious stones, pearls and so forth and so
on. Thus the world has developed unceasingly.
The future Buddha (Metteyya), His Dhamma and His Fraternity are
natural sufficing conditions, being causally related to the present
generation, for the acquirement of virtues, and the gaining of
merit. Supremacy, wealth, power, prosperity-which are to be
gained in the future-are also natural sufficing conditions,
related to the present generation for the putting forth of efforts
of all sorts. The acquirement of happy existence and wealth and the
attainment of Path, Fruition and Nibbana, which are to be enjoyed
in the future, are also natural sufficing conditions, related to
the present generation of men for the development of such forms of
merit as charity, virtue and so on.
With the hope of reaping crops in winter, men till the soil and
sow seeds in the rainy season, or they do various kinds of work,
which incur labour and intellect, with the hope of getting money
upon their completion of the work. Now, the crops to be reaped and
the money to be got, are future natural sufficing conditions,
related to the acquisition of crops and money. In the same manner,
most people in the present life do many good deeds, realizing that
they will reap the fruits of their deeds in some life hereafter. In
this case, the fruits which will be reaped in future are future
natural sufficing conditions, related to the deeds done in the
present life. Deeds done before are also past natural sufficing
conditions, related to the fruits which are to be reaped in the
future. Thus we see that the future natural sufficing condition is
as large and wide as the past.
The living Buddha, His Dhamma, and so on, are present natural
sufficing conditions, being related to the present living men,
Devas and Brahmas, and so are living parents to living sons and
daughters, and so on. The present natural sufficing condition is
thus obvious and easy to understand.
Internal natural sufficing conditions are those that exist in an
animate person, such as the Buddha, and so forth. External natural
sufficing conditions are conditions, such as lands, mountains,
rivers, oceans and so on, which serve as resting places for the
existence of life (sentient beings); or such as forests, woods,
trees, grasses, grains, beans and so forth; or such as the moon,
the sun, the planets, the stars and so on; or such as rain, fire,
wind, cold, heat, and so forth, which are useful and advantageous
to life in one way or another. All these are the more powerful
sufficing conditions, either for the accomplishment of good or for
the spreading of evil; either for the enjoyment of pleasures or for
the suffering of pains.
Those with an earnest desire to enter Nibbana in the present
life work out the factors of enlightenment. Those with an ardent
hope to enter Nibbana in the lives to come when Buddhas will appear
fulfil the perfections. Here, Nibbana is the more powerful
sufficing condition for the cultivation of these tasks.
A large variety of concepts or names-and-notions, commonly
employed, or found in the Tipitakas of the Buddha, are also
sufficing conditions for the understanding of many things.
In fact, all conditioned things here come to be only when there
are present causes or conditions for the same, and not otherwise.
And they stand only if there are present causes for their standing;
otherwise they do not. Therefore, causes or conditions are needed
for their arising as well as for their maintenance. However,
Nibbana and concepts are things, unconditioned, without birth and
genesis, everlasting and eternal. Therefore, no causes are needed
for their arising and maintenance.[17]
The Moral is causally related to that which is moral by way of
sufficing condition. A clear exposition of this is given in the
Patthana, where it is said: “Through faith one gives charity,
observes the precepts and so on.” Similarly, that moral is causally
related to immoral-and unspecified18 or unmoral to unmoral-by way of
sufficing condition is made clear by these expositions: “Through
lust one commits murder, theft and so on,” and “Through suitable
climate and food, one enjoys physical health and so forth.” The
Moral is also causally related to that which is immoral by way of
more powerful sufficing condition. This is to be understood from
the following exposition: “One may give charity, and thereupon
exalt oneself and revile others. In the same manner, having
observed the precepts, having attained concentration of mind, and
having acquired learning, one may exalt oneself and belittle
others.”
The Moral is also causally related to that which is unmoral by
way of more powerful sufficing condition. All good deeds done in
the four planes (these four planes are the spheres of Kama, Rupa,
Arupa and Lokuttara), and all actions connected with doing good,
are related, by way of more powerful sufficing condition, to
unmorals of the resultant kind, producible at a remote period.
Those who practise for the Perfection of charity, suffer much
physical and mental pain. Similarly, those who practise for such
other Perfections (Paramita) as of morality, abnegation, wisdom,
perseverance, patience, sincerity, resolution, love, and
resignation, suffer the same. It is likewise with those who
practise the course of Jhana and Magga (“supernormal thought” and
the Path).
Immorals are also causally related, by way of more powerful
sufficing condition, to morals. For instance, some on this earth,
having done wrong, repent their deeds and better themselves to shun
all such evil deeds, by cultivating such moral acts as giving
charity, observing the precepts, practising Jhanas and Maggas. Thus
the evil deeds they have done are related, by way of stronger
sufficing condition, to the moral acts they cultivate later.
Immorals are also causally related, by way of more powerful
sufficing condition, to unmorals. For instance, many people in this
world, having been guilty of evil deeds, are destined to fall into
one of the four planes of misery, and undergo pains of suffering
which prevail there. Even in the present life, some, through their
own misdeeds or the misdeeds of others, have to bear a great deal
of distress. Some, however, enjoy a large variety of pleasures with
the money they earn by their misconduct. There are also many who
suffer much on account of lust, hate, error, conceit, and so
forth.
Unmorals are also causally related by way of more powerful
sufficing condition to morals. Having become possessed of great
wealth, one gives charity, practises for the perfection of good
morals, fosters wisdom, and practises the religious exercises in a
suitable place, such as a monastery, a hollow place, a cave, a
tree, a forest, a hill, or a village, where the climate is
agreeable and food is available.
Unmorals are also causally related by way of more powerful
sufficing conditions to immorals. Being equipped with eyes, many
evils are born of sight within oneself. A similar explanation
applies to our equipment with ears, etc.; so also as regards hands,
legs, swords, arms, etc. It is thus that sufficing condition is of
three kinds.
Sufficing condition by way of Suttanta,[19] may also be
mentioned here. It is found in many such pasages in the Pitakas as,
“through intercourse with virtuous friends”, “through association
with sinful companions”, “by living in the village”, “by dwelling
in the forest”, and so forth. In short, the five cosmic orders
(Panca-niyamadhamma) are the stronger sufficing conditions relating
to the three worlds—the animate world, the inanimate world, and the
world of space, to go on unceasingly through aeons of time. This
also has been expounded at length by us in the
Niyamadipani20.
Why is arammanupanissaya so called? It is so called because the
dominant object acts as a main basis for subjects (arammanika).
Why is anatarupanissaya so called? It is so called because the
preceding consciousness acts as a main basis for the arising of its
immediate succeeding consciousness. The preceding consciousness is
just like the mother, and the succeeding one, the son. Here, just
as the mother gives birth to the son who owes his existence to her
in particular, so also the preceding consciousness gives birth to
the succeeding one which owes its existence particularly to its
predecessor.
Why is pakatupanissaya so called? It is so called because it is
naturally known to the wise as a distinct sufficing condition.
Here, something further requires to be said. The influence of a
sufficing condition in contiguity pervades only its immediate
successor, but that of a natural sufficing condition can pervade
many remote ones. Therefore, what in this present life has been
seen, heard, smelt, tasted, touched and experienced in days,
months, years, long gone by, takes form again at the mind-door,
even after a lapse of a hundred years, if a sufficient cause is
available. And so people remember their past, and can utter such
expressions as “I saw it before”, “I heard it before”, and so on.
These beings, whose birth is apparitional21, also remember their former existences;
likewise, some among men, who are gifted with the memory of their
former existences, can do so. If one out of a hundred thousand
objects experienced before be met with afterwards, many or, it may
be, all of them reappear in the process of thought.
End of the Upanissaya-Relation.
10. Purejata-Paccaya or the Relation of Pre-Existence
The relation of pre-existence is of three kinds: basic
pre-existence, objective pre-existence, and basic objective
pre-existence.
Of these, the first and the last have already been dealt with
under the heading of Nissaya in the foregoing section on the
Nissaya-relation.
Objective pre-existence is the name given to the present
eighteen, kinds of material qualities of the determined class
(nipphanna). Of these, the present five objects (visible form,
sound, and so forth) are causally related, always by way of
objective pre-existence, to those thoughts which are capable of
taking part in the five-door processes. Just as the sound of the
violin only arises when it is played with a bow, and the sounding
necessitates the pre-existence of both the violin strings and the
violin bow, so also those thoughts, which take part in the
five-door processes, spring into being owing to the presentation of
the five objects of sense at the five doors, which are no other
than the five bases. The presentation is possible only when the
door and the object are in their static stages. Those five objects
not only present themselves at the five doors of the five senses at
that static period, but they also present themselves at the
mind-door. On this account, the life-continuum vibrates for two
moments, and then ceases; and the cessation of the life-continuum
gives rise to a consciousness-series. This being so, the
consciousness-series in any process cannot arise without the
pre-existence of the objects and of the bases. The eighteen kinds
of determined material qualities are either past, because they have
ceased, or future, because they have not yet arisen, or present,
inasmuch as they are still existing. All of them, without
distinction, may be objects of the mind-door cognitions. But, among
them, only the present objects act as objective pre-existence. And
if a thing in any distant place, or concealed from sight, itself
existing, becomes an object of mind, it also may be called a
present object.
End of the Purejata-Relation.
11. Pacchajata-Paccaya or the Relation of Post-Existence
Every posterior consciousness that springs into being, causally
relates to the still existing group of prior corporeal qualities
born of the Four Origins22 (kamma, citta, utu, ahara), by way of
post-existence, in helping them to develop and thrive. For example,
the rainwater that falls every subsequent year, renders service by
way of post-existence to such vegetation as has grown up in
previous years, in promoting its growth and development.
Here, by “every posterior consciousness” are meant all classes
of consciousness beginning from the first life-continuum to the
final dying-thought. And, by “prior corporeal qualities” are meant
all corporeal qualities born of Four Origins starting from the
group of material qualities born of kamma, which coexist with the
rebirth-conception.
The fifteen states of the life-continuum starting serially from
the first life-continuum which has arisen after the
rebirth-conception, causally relate by way of post-existence to the
group of material qualities born of kamma, which coexist with the
rebirth-conception. As to the rebirth-conception, it cannot be a
causal relation by way of post-existence, for it coexists with the
group of corporeal qualities born of kamma. Similarly, the
sixteenth life-continuum cannot become a causal relation by way of
post-existence, for it comes into existence only when that group of
material qualities reaches the stage of dissolution. Therefore,
these are “the fifteen states of the life-continuum” which causally
relate as above.
At the static moment of the rebirth-conception, there spring up
two groups of material qualities, born of kamma, and born of
temperature;[23] and the same at the arrested moment. But at the
nascent moment of the first life-continuum, three groups spring up:
that born of kamma, that born of temperature, and that born of
mind. When oja (the nutritive essence) of the food eaten, spreads
all through the body, the corporeal nutritive essence absorbs the
stimulant, and produces a group of material qualities. From that
time onward, the groups produced by the Four Origins spring up
incessantly, like the flame of a burning lamp. Leaving out the
nascent moment, so long as these groups stand at their static
stage, every one of the posterior fifteen classes of consciousness
renders them help by way of post-existence.
Vuddhivirulhiya means “for the gradual development and progress
of the series of corporeal qualities born of the Four Origins.”
Therefore, if they, the four kinds of corporeal groups, are
repeatedly related by (lit., do repeatedly obtain) the causal
relation of post-existence, then they leave behind them, when their
physical life-term has expired, a powerful energy—an energy
adequate to produce the development, progress and prosperity of the
subsequent series of groups.
End of the Pacchajata-Relation.
12. Asevana-Paccaya or the Relation of Habitual Recurrence
The forty-seven kinds of mundane apperceptions comprising the
twelve classes of immoral consciousness, the seventeen mundane
classes of moral consciousness, and the eighteen classes of
inoperative consciousness (obtained by excluding the two classes of
consciousness, called “turning towards”, avajjana, from the
twenty), are here termed the causal relation of habitual
recurrence. When any one of these arrives at the apperceptional
process (i.e., the sequence of seven similar states of
consciousness in a process of thought) every preceding apperception
causally relates itself by way of habitual recurrence to every
succeeding apperception. The related things, paccayuppanna-dhammas,
comprise the succeeding apperceptions as stated above, as well as
the Four Paths.
In what sense is the term asevana to be understood? It is to be
understood in the sense of habituating by constant repetition or of
causing in its paccayuppanna-dhamma to accept its inspiration, for
them to gain greater and greater proficiency, energy and force.
Here Pagunabhava means proficiency of the succeeding apperceptional
thoughts in their apperceptive functions and stages; just as one
who reads a lesson many times becomes more proficient with each new
reading.
Parivaso literally means perfuming, or inspiring. Just as a silk
cloth is perfumed with sweet scents, so also is the body of
thought, so to speak, perfumed, or inspired, with lust, hate, and
so forth; or with disinterestedness (arajjana), amity (adussana),
and so on. Although the preceding apperception ceases, its
apperceptional force does not cease; that is, its force pervades
the succeeding thought. Therefore, every succeeding apperception,
on coming into existence, becomes more vigorous on account of the
former”s habituation. Thus the immediate preceding thought
habituates or causes its immediate successor to accept its
habituation. However, the process of habitual recurrence usually
ceases at the seventh thought, after which, either resultant
thought-moments of retention follow, or subsidence into the
life-continuum takes place.
Here, habitual recurrence, as dealt with in the Suttanta, ought
to be mentioned also. Many passages are to be found in several
parts of the Sutta Pitaka. Such are: Satipatthanam bhaveti: “one
cultivates the earnest applications in mindfulness”; Sammappadhanam
bhaveti: “one cultivates the supreme effort”; Sati-sambojjhangam
bhaveti: “one cultivates mindfulness, a factor of Enlightenment”;
Dhammavicaya-sambojjhangam bhaveti: “one cultivates the
“investigation of truth,” a factor of Enlightenment”; Sammaditthim
bhaveti: “one cultivates the right view”; Sammasankappam bhaveti:
“one cultivates right aspiration”. and so on. In these passages, by
“bhaveti” is meant, to repeat the effort either for one day, or for
seven days, or for one month, or for seven months, or for one year,
or for seven years.
Moral and immoral actions, which have been repeatedly performed
or cultivated, or many times done in former existences, causally
relate by way of habitual recurrence to moral and immoral actions
of the present existence for their greater improvement and
worsening respectively.
The relation which effects the improvement and the worsening
respectively of such moral and immoral actions, at some other
distant time or in some future existence, is called sufficing
condition, but the one which effects this only during the
apperceptional process is called habitual recurrence.
In this world, there are clearly to be seen always many
incidental results or consequences following upon great
achievements in art, science, literature, and so forth, which have
been carried out in thought, word, and deed, continuously,
repeatedly and incessantly.
As such a relation of habitual recurrence is found among all
transient phenomena, manly zeal and effort, exerted for a long
period of time, have developed to such a high degree that many
great and difficult labours have reached complete accomplishment
and that even Buddhahood has been attained.
End of Asevana-Relation.
