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Patthana Dhamma

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Patthana Dhamma Patthana Dhamma By: Htoo Naing,2005 (in public domain, free for copy & distribution etc.) This ebook is about Patthana Dhamma, the 7th text of Abhidhamma pitaka of Tipitaka or the Teachings of The Buddha, the Fully Enlightened One, Tathagata, 623 BC. Contents Introduction Chapter 1 - Citta Chapter 2 - Cetasikas Chapter 3 - Rūpa Chapter 4 - Nibbana Chapter 5 - Hetu Paccayo Chapter 6 - Ārammana Paccayo Chapter 7 - Adhipati Paccayo Chapter 8 - Anantara Paccayo Chapter 9 - Samanantara Paccayo Chapter 10 - Sahajāta Paccayo Chapter 11 - Annamanna Paccayo Chapter 12 - Nissaya Paccayo Chapter 13 - Upanissaya Paccayo Chapter 14 - Purejāta Paccayo Chapter 15 - Paccchājāta Paccayo Chapter 16 - Āsevana Paccaya Chapter 17 - Kamma Paccayo Chapter 18 - Vipāka Paccayo Chapter 19 - Āhāra Paccayo Chapter 20 - Indriya Paccayo Chapter 21 - Jhāna Paccayo Chapter 22 - Magga Paccayo Chapter 23 - Sampayutta Paccayo Chapter 24 - Vippayutta Paccayo Chapter 25 - Atthi Paccayo Chapter 26 - Natthi Paccayo And Vigata Paccayo Chapter 27 - Avigata Paccayo Conclusion Introduction We are in this world. We can sense the world through our five senses. This is fact and not of anyone opinion. We have been in this world since we were born. And we will still be living in this world as long as our chance allows us to live. And we will definitely be leaving this world no doubt. The whole matter is clear and there is nothing to argue on this proposition. As we have been living, there were many many people who had lived in this world on this earth. When they were living they were striving for__ their lives and their continuing existence. Some merely did for their sake. But some left invaluable facts through their experience and their wisdom. There have been many many branches of science and arts that study their respective subject matters. Along with the advancement of technology there have been many recorded materials on each of selective subject. Some subjects are still going advanced and research is being performed on each subject matter. These subjects seem to be endless. But whatever these subjects are leading and behaving, everything will fall into one of the four dhamma unltimately. Any given fact_ will be one of these four dhamma or four ultimate realities. These four ultimate realities are also known as paramattha dhamma or paramattha sacca or ultimate truth or universal truth. Because these four dhamma or these four nature are always true at any given time and at any place and in any era. There are complex relations between these four ultimate realities. These relations can be studied in the Buddha Abhidhamma and the most complex and highly respectable dhamma among The Buddha Abhidhamma is patthana. To understand_ patthana, four ultimate realities or paramattha dhamma should first be understood in detail. Before going into some detail, it will be a good idea to have a bird eye view on these four paramattha dhamma. Everything that we can see, we can hear, we can smell, we can taste, we can sense through our body and we can reason out through our working mind will fall into four categories. These four categories are 1. citta or consciousness or state of mind or state of consciousness or awareness, 2. cetasika or mental factor or mind conditioner, 3. rupa or matter or material or non conscious nature, and 4. nibbana or absolute peace or total extinguishment of all fire including lobha or craving, dosa or hatred or aversion, and moha or ignorance or delusion. To remeber easily and to be simple, there are only these four things in the whole universe. They are citta, cetasika, rupa, and nibbana. There is nothing more than these four dhamma in terms of ultimate sense. Chapter 1 - Citta Or Consciousness From four realities, first citta needs to be understood. It is the nature that is aware of its object. No other dhamma or nature can know anything including themselves. But citta can know everything possible including cittas. Citta always leads other nama dhamma and rupa dhamma. A citta arises, it passes away immediately after its arising. Another citta arises, and again it falls away. Next arises and dies out immediately. This kind of uninterruptedness is the manifestation of citta. There are immediate causes for arising of citta. They are cittas themselves, nama dhamma and rupa dhamma. There are 89 cittas in total. 81 cittas are mundane consciousness and 8 cittas are supramundane consciousness. At another time, citta can be counted as 121 cittas in total. This happens when 8 lokuttara cittas arise when in jhana. These are called lokuttara jhana cittas. As there are 5 jhanas, then there are 40 lokuttara jhana cittas. Together with lokiya cittas 40 and 81 will make 121 cittas in total. 81 lokiya cittas are 54 kamavacara cittas, 15 rupavacara cittas, and 12 arupavacara cittas. Kama means sensual things that are related to 5 sense doors. Avacara means arising frequently. Kamavacara means frequently arising in kama bhumi or sensual sphere. So in other terms, rupavacara is rupa brahma bhumi and arupavacara in arupa brahma bhumi or realm or plane of existence. Kamavacara cittas are 12 akusala cittas, 30 asobhana cittas or non beautiful consciousness, and 24 sobhana cittas or beautiful cittas. 12 akusala cittas are 8 lobha mula cittas or greediness rooted consciousness, 2 dosa mula cittas or hatred/ aversion rooted consciousness, and 2 moha mula cittas or ignorance/ delusion rooted consciousness. 8 Lobha mula cittas are 1. somanassa sahagatam ditthigata samyuttam asankharika cittam 2. somanassa sahagatam ditthigata samyuttam sasankharika cittam 3. somanassa sahagatam ditthigata vippayuttam asankharika cittam 4. somanassa sahagatam ditthigata vippayuttam sasankharika cittam 5. upekkha sahagatam ditthigata samyuttam asankharika cittam 6. upekkha sahagatam ditthigata samyuttam sasankharika cittam 7. upekkha sahagatam ditthigata vippayuttam asankharika cittam 8. upekkha sahagatam ditthigata vippayuttam sasankharika cittam Somanassa is mental pleasure or pleasant feeling in mind. Sahagatam means to go together. Ditthigata means together with ditthi or wrong view that is there is no belief in kamma and its implication. Samyuttam means in parallel with, while, vippayuttam means without. Asankharika means without any prompt or preparation or stimulation. Sasankharika means the opposite of former that is stimulation is needed or prompted. Upekkha means neither pleasant nor unpleasant feeling. 1. The first citta is as in case of a child eating ice cream happily. He is happy. There is mental pleasure or somanassa. As a child, he would not know kamma and so there is no belief in kamma. That citta arises in parallel with ditthi or wrong view. No one is telling him to be happy. So this is an example of the first lobha citta. 2. The second lobha citta is seen in case such as a child receiving a packet containing sweet cake without knowledge of the cake in it. His mother tells him John, that packet is for you. Unwrap the packet and eat the sweet cake inside. When he received the packet, he did not know he had got the cake. But as his mother told him to unwrap, he beomes happy with a view to eating sweet cake. This is prompted. 3. The third lobha citta is seen as in case of a well learned adult who at the moment is happily watching movies. He is happy. He believes kamma and its implication. But no one is urging him to be happy. 4. The fourth lobha citta is seen as in case of a well learned adult who hear a word but not fully realize what exactly it meant. His friend tell him that you are very impressive. Then the man becomes happy. He is happy ( somanassa ). He is well learned ( ditthigata vippayutta ). But he has to be prompted by his friend that is sasankharika. 5. The fifth lobha citta is seen as in a case of a child while he is listening his parents talking interestingly. He is not particularly happy because he does not fully understand adults speech. But as there is lobha he is listening actively. There is wrong view as he does not know kamma well. And no one is urging him to listen. 6. The sixth lobha citta is seen as in case of a child while he is receiving a present and being told that it is for him. He is not particularly happy. This is upekkha. He does not know kamma. But he is told that the present is for him. Before he hears this, lobha citta does not arise. When told, it arises. This is sasankharika or being urged. 7. The seventh lobha citta can be seen in case of an adult when he is counting some notes of money. He is not particularly happy as this amount of money is nothing to do with somanassa. He knows kamma well. No one is urging him in his action. 8. The eighth lobha citta can be seen in case of an adult when he is counting some notes of other peoples money when he is told that the notes he is counting is for him. Amount is not much_ and he has to be urgerd. So this is sasankharika lobha citta. There are 2 dosa mula cittas. They are: 1. domanassa sahagatam patigha samyuttam asankharika cittam 2. domanassa sahagatam patigha samyuttam sasankharika cittam. Domanassa means unpleasant feeling in mind. Patigha means destructing, hurting. 1. The first dosa citta can be seen in most of dosa cittas where people apparently behaving aggressively like killing, hitting, pounding, kicking, swearing etc etc. 2. The second dosa citta can be seen in the case when a man is told something and he did not hear that. A friend told that it was you who is foolish. Then he becomes angry.
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