THE PATTHANUDDESA DIPANI – CHAPTER 6: SAHAJATA-PACCAYA

THE PATTHANUDDESA DIPANI – CHAPTER 6: SAHAJATA-PACCAYA

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]