- Sampayutta-paccaya: The Relation of Association
- Sampayutta-paccaya: The Relation of Association
The relations of association and dissociation form a pair.
So also do the relations of presence and absence,
and of abeyance and continuance.
These three pairs of relations are not special ones.
They are only mentioned to show that, in the foregoing relations, some paccaya-dhamma causally relate themselves to their paccayuppanna-dhamma by association and others by dissociation; some by presence and others by absence; some by abeyance and others by continuance.
Here also in such passages as “atthī ti kho, Kaccāna, ayaṃ eko anto; natthī ti kho dutiyo anto ti”
Footnote: “Certainly, O Kaccāna, (the self) exists is one extreme, and (the self) does not exist is the second extreme” (SN 12:15). This is a passage where the problem of soul, self or ego is discussed as to its existence or non-existence as a real personal entity.the words atthi and natthi are meant to indicate the heretical views of eternalism and annihilationism. Therefore, in order to prevent such interpretations, the last pair of relations is mentioned.
All classes of consciousness and mental properties mutually relate themselves to one another by way of association.
In what sense is sampayutta to be understood?
Sampayutta is to be understood in the sense of association or coalescence by the four associative means, namely, simultaneous arising, simultaneous cessation, the same base, and the same object.
Here, by “coalescence” what is meant is that the consciousness of sight coalesces with its seven mental properties so thoroughly that they are all ’unitedly’ spoken of as sight.
These eight mental states are no longer spoken of by their special names, for it is indeed a difficult matter to know them separately.
The same explanation applies to the other classes of consciousness.
End of the Sampayutta-relation.