The Synthesis of Relations
(Paccaya-sabhāga)
Note: A few notes were added when the translation was input.
The relation of sahajāta (co-existence) may be specified as being of fifteen kinds, i.e. four superior sahajāta, four medium sahajāta, and seven inferior sahajāta.
The four superior sahajāta comprise ordinary sahajāta, sahajāta: nissaya (dependence-in-co-existence), sahajātatthi (co-existent presence), and sahajāta-avigata (co-existent continuance).
The four medium sahajāta comprise aññamañña (reciprocity), vipāka (effect), sampayutta (association), and sahajāta-vippayutta (coexistent dissociation).
The seven inferior sahajāta comprise hetu (condition), sahajātādhipati (co-existent dominance), sahajāta-kamma (co-existent kamma), sahajātāhāra (co-existent food), sahajātindriya (co-existent control), jhāna, and magga (way).
Rūpāhāra, or material food, is of three kinds: rūpāhāra (ordinary material food), rūpāhāratthi, and rūpāhāravigata.
Rūpa-jīvitindriya, or physical life-control, is of three kinds: rūpa-jīvitindriya, jīvitindriyatthi, and rūpa-jīvitindriya-avigata.
The relation of purejāta (pre-existence) may be specified as of seventeen kinds: six vatthu-purejāta (basic pre-existence), six ārammaṇa-purejāta (objective pre-existence), and five vatthārammaṇa-purejāta (basic objective pre-existence).
Of these, the six vatthu-purejāta are vatthupurejāta, vatthu-purejāta-nissaya, vatthu-purejātindriya, vatthu-purejāta-vippayutta, vatthu-purejātatthi, and vatthupurejāta-avigata.
The six ārammaṇa-purejāta are: ārammaṇapurejāta, some ārammaṇa, some ārammaṇādhipati, some ārammaṇa- ārammaṇūpanissaya, ārammaṇa-purejātatthi, and ārammaṇa-purejāta-avigata.
The word “some” in “some ārammaṇa,” and so forth, is used in order to take in only the present nipphanna-rūpa (material qualities determined by kamma and environment).
The five vatthārammaṇa-purejāta are vatthārammaṇa-purejāta, vatthārammaṇa-purejāta-nissaya, vatthārammaṇa-purejātavippayutta, vatthārammaṇa-purejāta-nissaya, vatthārammaṇa-purejāta-vippayutta, vatthārammaṇa-purejātatthi, and vatthārammaṇa-purejātaavigata.
The relation of pacchājāta or post-existence may be specified as of four kinds: pacchājāta, pacchājāta-vippayutta, pacchājātatthi, and pacchājāta-avigata.
The relation of anantara (contiguity) is of seven kinds: anantara, samanantara, anantarūpanissaya, āsevana, anantara-kamma, natthi, and vigata.
Of these, anantarakamma is the volition which appertains to the ariyan path. It produces its effect, i.e. the ariyan fruit, immediately after it ceases.
There are five relations which do not enter into any specification. These are: the remaining ārammaṇa, the remaining ārammaṇādhipati, the remaining ārammaṇūpanissaya, all pakatūpanissaya, and the remaining kind of kamma which is asynchronous kamma.
Thus the relations expounded in the Paṭṭhāna (Treatise) are altogether of fifty-four kinds.
Of these relations, all species of purejāta, all species of pacchājāta, material food, and physical life-control are present relations.
All species of anantara and of nānākkhaṇika-kamma are past relations.
Omitting Nibbāna and term-and-concept (paññatti), the relations of ārammaṇa and pakatūpanissaya may be classified under the three periods of time: past, present and future. But Nibbāna and term-and-concept are always outside time.
These two things—Nibbāna and concepts—are both termed appaccaya (void of causal relation), asaṅkhata (unconditioned).
Footnote: Here, the word appaccaya is not a kammadhāraya compound, but is of the bahubbīhi class; thus: natthi paccayā etesan-ti appaccayā. Asaṅkhata is a kammadhāraya compound; thus: saṅkhāriyante ti saṅkhatā; na saṅkhatā ti asaṅkhatā.
Why?
Because they are absolutely void of becoming.
Those things or phenomena which have birth or genesis
are termed sappaccaya (related things), saṅkhata (conditioned things), and paṭiccasamuppanna (things arising from a conjuncture of circumstances).
Hence those two things, being void of becoming and happening, are truly termed appaccaya and asaṅkhata.
Footnote: See note to Preface. (Editor)
Among things related and conditioned, there is not a single phenomenon which is permanent, lasting, eternal and unchangeable.
In fact, all are impermanent, since they are liable to dissolution.
Why?
Because in coming into existence they are related to some causes, and their causes are also not permanent.
Are not Nibbāna and concepts paccaya-dhamma or relating things?
Are they not permanent and lasting?
Yes, they are,
but no phenomenon happens entirely through Nibbāna or concepts alone as sole cause. Phenomena happen through, or are produced by, many causes which are not permanent and lasting.
Those things which are not permanent are always distressing and hurtful to beings with the three kinds of afflictions. Therefore, they are looked upon as ill by reason of their being dreadful.
Here the three kinds of afflictions are dukkha-dukkhatā (ill due to suffering), saṅkhāra-dukkhatā (ill due to conditioning), and viparināma-dukkhatā (ill due to changeability).
All things are impermanent, and are dissolving at every moment, even while one occupies one posture.
Footnote: There are four postures: sitting, standing, walking and lying down. Therefore, how can there be any essential self or core in creatures and persons, even though all their life through they imagine themselves to be permanent?
Everything is also subject to ill. Therefore, how can there be any essential self or core in creatures and persons who are under the oppression of ills and who nevertheless yearn for happiness?
Hence all things are void of self by reason of the absence of a core.
To sum up, by expounding the twenty-four relations, the Buddha reveals the following facts:
all conditioned things owe their happening and becoming or existence to causes and conditions, and none to the mere desire or will or command of creatures.
And among all the things subject to causes and conditions, there is not one that comes into being through a few causes.
They arise, indeed, only through many causes. Therefore this exposition reaches its culminating point in revealing the doctrine of no-soul.
End of the Synthesis of Relations.