Hetu-paccaya: The Relation by Way of RootWhat is the hetu-relation?It is greed (lobha),hate (dosa), delusion (moha), and their respective opposites: non-greed or dispassionateness (alobha), non-hate or amity (adosa) and non-delusion or intelligence (amoha
-
What is the hetu-relation?It is greed (lobha),hate (dosa), delusion (moha), and their respective opposites: non-greed or dispassionateness (alobha), non-hate or amity (adosa) and non-delusion or intelligence (amoha). All are hetu relations.What are the thHetu-paccaya: The Relation by Way of Root99%
-
What is the ārammaṇa-relation?All classes of consciousness, all states of mental concomitants, all kinds of material qualities, all phases of Nibbāna, all terms expressive of concepts, are ārammaṇa-relations.There is, in fact, not a single thing (dhamma)Ārammaṇa-paccaya: The Relation of Object100%
-
The relation of dominance is of two kinds: objective dominance and co-existent dominance.Of these two, what is the relation of objective dominance?Among the objects dealt with in the section on the ārammaṇa-relation, some objects are most agreeable, mostAdhipati-paccaya: The Relation of Dominance100%
-
What is the anantara-paccaya?All classes of consciousness and their mental concomitants which have just ceased (in the immediately preceding instant) are anantara-paccaya.Which are those that are related by this paccaya?All classes of consciousness and thAnantara-paccaya: The Relation of Contiguity100%
-
The classification of the paccaya-dhamma and paccayuppanna-dhamma of this relation are all of them the same as those of the anantara-paccaya.In what sense is samanantara to be understood?Samanantara is to be understood in the sense of “thorough immediatenSamanantara-paccaya: The Relation of Immediate Contiguity98%
-
The classifications of the paccaya and paccayuppanna-dhamma of this relation will now be dealt with.All co-existent classes of consciousness and their mental concomitants are each mutually termed paccaya and paccayuppanna-dhamma.So also are the mental aggSahajāta-paccaya: The Relation of Co-Existence100%
-
What has been spoken of as the paccaya-dhamma in the classifications of the relation of co-existence is here (in this relation) the paccaya as well as the paccayuppanna-dhamma.All states of consciousness and their mental concomitants are, reciprocally, thAññamañña-paccaya: The Relation of Reciprocity100%
-
The relation of dependence is of three kinds: co-existent dependence, basic pre-existent dependence, and basic objective pre-existent dependence.Of these, what is the relation of co-existent dependence?The relation of co-existent dependence embraces all tNissaya paccaya: The Relation of Dependence100%
-
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 asobjective dominance, and the second as contiguity.What is naturalUpanissaya-paccaya: The Relation of Sufficing Condition100%
-
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 NissPurejāta-paccaya: The Relation of Pre-Existence100%
-
Every posterior consciousness that springs into being causally relates to the still existing group of prior corporeal qualities born of the four origins (kamma, citta, utu, āhāra), by way of post-existence, in helping them to develop and thrive (vuddhi-viPacchājāta-paccaya: The Relation of Post-Existence100%
-
The forty-seven kinds of mundane apperception (javana) 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 classĀsevana-paccaya: The Relation of Habitual Recurrence100%
-
The relation of kamma is of two kinds: co-existent kamma and asynchronous kamma.Of these two, all volitions, moral, immoral, and amoral, which consist of three time-phases, constitute the causal relation of co-existent kamma.Their related things are: allKamma-paccaya: The Relation of Kamma100%
-
Thirty-six classes of resultant consciousness and their concomitants are the relation of effect.As they are mutually related to one another, the related things embrace all of them, as well as the material qualities born of kamma at the time of conception,Vipāka-paccaya: The Relation of Effect100%
-
The relation of food is of two kinds: material and immaterial.Of these, material food connotes the nutritive essence (or what is called edible food),which again is subdivided into two kinds: internal and external.All the natural qualities born of the fourĀhāra-paccaya: The Relation of Food100%
-
The relation of control is of three kinds: co-existence, pre-existence and physical life (rūpajīvita).Of these, the paccaya-dhamma of the first kind are the fifteen co-existent controls, namely, life, consciousness, pleasure, pain, joy, grief, equanimity,Indriyā-paccaya: The Relation of Control99%
-
The seven constituents of jhāna are the paccaya-dhamma in the relation of jhāna. They are: vitakka (initial application), vicāra (sustained application), pīti (pleasurable interest), somanassa (joy), domanassa (grief), upekkhā (equanimity) and ekaggatā (uJhāna-paccaya: The Relation of Jhāna100%
-
The twelve path-constituents are the paccaya-dhamma in this relation of magga. They are: right views, right aspiration, right speech, right action, right livelihood, right endeavour, right mindfulness, right concentration, wrong views, wrong aspiration, wMagga-paccaya: The Relation of Path100%
-
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 relationsSampayutta-paccaya: The Relation of Association100%
-
The relation of dissociation is of four different kinds: co-existence, basic pre-existence, basic objective pre-existence, and post-existence.Of these four, the paccaya and paccayuppanna-dhamma of the co-existent dissociation may be either mental or physiVippayutta-paccaya: The Relation of Dissociation100%
-
The relation of presence is of seven different kinds: co-existence, basic pre-existence, objective pre-existence, basic objective pre-existence, post-existence, material food, and physical life-control.Of these, the relation of co-existent presence is thaAtthi-paccaya: The Relation of Presence100%
-
22. Natthipaccayo0%
-
23. Vigatapaccayo0%
-
The relation of absence is the same as the relation of contiguity;so is the relation of abeyance.The relation of continuance is the same as the relation of presence.The words atthi and avigata have the same meaning;so also the words natthi and vigata.EndNatthi-paccaya: The Relation of Absence Vigata-paccaya: The Relation of Abeyance Avigata paccaya: The Relation of Continuance100%
-
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-eThe Synthesis of Relations (Paccaya-sabhāga)99%
-
The Synchrony of Relations(Paccaya-ghaṭana-naya)The concurrence of causal relations in one related thing is called synchrony of relations.All phenomena are called sappaccaya (related to causes), saṅkhata (conditioned by causes), and paṭiccasamuppanna (ariPaccayaghaṭanānayo99%