Tipitaka >> Abhidhamma Pitaka >> The Patthanuddesa Dipani
The Buddhist Philosophy of Relations
By Mahathera Ledi Sayadaw, Aggamahapandita, D.Litt.
Translated into English by Sayadaw U Nyana, Patamagyaw of Masoeyein Monastery Mandalay

11. Pacchajata-Paccaya or the Relation of Post-Existence

Every posterior consciousness that springs into being, causally relates to the still existing group of prior corporeal qualities born of the Four Origins[22] (kamma, citta, utu, ahara), by way of post-existence, in helping them to develop and thrive. For example, the rainwater that falls every subsequent year, renders service by way of post-existence to such vegetation as has grown up in previous years, in promoting its growth and development.

Here, by "every posterior consciousness" are meant all classes of consciousness beginning from the first life-continuum to the final dying-thought. And, by "prior corporeal qualities" are meant all corporeal qualities born of Four Origins starting from the group of material qualities born of kamma, which coexist with the rebirth-conception.

The fifteen states of the life-continuum starting serially from the first life-continuum which has arisen after the rebirth-conception, causally relate by way of post-existence to the group of material qualities born of kamma, which coexist with the rebirth-conception. As to the rebirth-conception, it cannot be a causal relation by way of post-existence, for it coexists with the group of corporeal qualities born of kamma. Similarly, the sixteenth life-continuum cannot become a causal relation by way of post-existence, for it comes into existence only when that group of material qualities reaches the stage of dissolution. Therefore, these are "the fifteen states of the life-continuum" which causally relate as above.

At the static moment of the rebirth-conception, there spring up two groups of material qualities, born of kamma, and born of temperature;[23] and the same at the arrested moment. But at the nascent moment of the first life-continuum, three groups spring up: that born of kamma, that born of temperature, and that born of mind. When oja (the nutritive essence) of the food eaten, spreads all through the body, the corporeal nutritive essence absorbs the stimulant, and produces a group of material qualities. From that time onward, the groups produced by the Four Origins spring up incessantly, like the flame of a burning lamp. Leaving out the nascent moment, so long as these groups stand at their static stage, every one of the posterior fifteen classes of consciousness renders them help by way of post-existence.

Vuddhivirulhiya means "for the gradual development and progress of the series of corporeal qualities born of the Four Origins." Therefore, if they, the four kinds of corporeal groups, are repeatedly related by (lit., do repeatedly obtain) the causal relation of post-existence, then they leave behind them, when their physical life-term has expired, a powerful energy--an energy adequate to produce the development, progress and prosperity of the subsequent series of groups.

End of the Pacchajata-Relation.

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