Returning to topic, I thought to spend my spare time today (work has no activities yet thus probably little for the day) read the Patisambhidamagga and posting impressions and questions:
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The first impression from the Schedule is it has similarities to modern Vipassana Dhura, where it refers to “knowledge of contemplation of rise and fall” (dhammānaṁ vipariṇāmānupassane paññā udayabbayānupassane ñāṇaṁ eg AN 4.41), “contemplating dissolution”, “appearance as terror is knowledge of danger”, etc. Is this sequence, particularly, “appearance as terror is knowledge of danger” found in the Suttas or Abhidhamma?
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Above, “vipassana” seems defined as “understanding of contemplating dissolution after reflecting on an object is knowledge of insight” (Ārammaṇaṁ paṭisaṅkhā bhaṅgānupassane paññā vipassane ñāṇaṁ). “Bhanga” is a term I’ve heard before. It seems only in AN 5.209; not in Abhidhamma.
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The Schedule ends saying it is 73 kinds of knowledge; of these 73 kinds of knowledge, 67 are shared by disciples and 6 are not shared by disciples. These 73 kinds of knowledge are then explained in the next chapter.
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Chapter 1.1 has the teaching: “Five bases for deliverance (panca vimuttāyatanāni)”; found in arguably later Suttas, namely, AN 5.26; DN 33; DN 34; plus the KN, here: SuttaCentral.
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Again, the “Six unsurpassables”, found only in DN 33; DN 34; AN 6.8, AN 6.30 & AN 1.170–187; here: SuttaCentral
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Again, the “seven grounds for commendation” (satta niddasavatthūni), found only in the AN and DN, here: SuttaCentral
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Again, the “eight bases of mastery”, found in the MN once, in the AN, DN including DN 16, & minor Abhidhamma SuttaCentral different to “six bases of mastery” in SN 35.96.
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Again, the "nine successive abidings " (anupubbavihārā), in the AN and DN, here: SuttaCentral
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Again, the “ten grounds for decay” (nijjaravatthūni) found in the AN & DN, here: SuttaCentral
All of the above give the impression the Patisambhidamagga is a later text related to other suspected later Sutta texts, such as the DN & AN.
- Chapter 1.1 then continues with the term “abhiññeyya” (“to be directly known”), using the term “abhiññeyya” 940 times.
abhiññeyya
future passive participle adjective
abhijānāti
to know by experience, to know fully or thoroughly, to recognise know of (c. acc.), to be conscious or aware of
- In merely paragraph 201, there seems nothing there alien to the standard Suttas or having any unique mark of Abhidhamma. However, its inclusion of volition/craving/vitakka/vicara towards sense objects confirms the suspicions DN 22 (the only sutta apart from two ANs it is found) is a late text (also in the Vibhanga). SuttaCentral
Chapter 1.1 of the Patisambhidamagga then continues to apply its “abhiññeyya” to Dependent Origination. It says:
Avijjā abhiññeyyā; saṅkhārā abhiññeyyā; viññāṇaṁ abhiññeyyaṁ; nāmarūpaṁ abhiññeyyaṁ; saḷāyatanaṁ abhiññeyyaṁ; phasso abhiññeyyo; vedanā abhiññeyyā; taṇhā abhiññeyyā; upādānaṁ abhiññeyyaṁ; bhavo abhiññeyyo; jāti abhiññeyyā; jarāmaraṇaṁ abhiññeyyaṁ.
One small feature that places the above into the Sutta Explanation and divorces it from the Abhidhamma Explanation is the word “saṅkhārā” is plural in the Patisambhidamagga; the same as the Suttas. Where as in the Abhidhamma Vibhanga, the word saṅkhāra is singular, i.e., “saṅkhāro”.
Avijjāpaccayā saṅkhāro, saṅkhārapaccayā viññāṇaṁ, viññāṇapaccayā nāmaṁ, nāmapaccayā chaṭṭhāyatanaṁ, chaṭṭhāyatanapaccayā phasso, phassapaccayā vedanā, vedanāpaccayā taṇhā, taṇhāpaccayā upādānaṁ, upādānapaccayā bhavo, bhavapaccayā jāti, jātipaccayā jarāmaraṇaṁ. Evametassa kevalassa dukkhakkhandhassa samudayo hoti.
Vibhanga - Abhidhammabhājanīya - SuttaCentral
Similar to SN 12.20, but in more detail, the Patisambhidamagga seems to continue that the “cessation” of all twelve conditions of Dependent Origination are to be “directly known”.
jarāmaraṇe aniccānupassanā abhiññeyyā; jarāmaraṇe dukkhānupassanā abhiññeyyā; jarāmaraṇe anattānupassanā abhiññeyyā; jarāmaraṇe nibbidānupassanā abhiññeyyā; jarāmaraṇe virāgānupassanā abhiññeyyā; jarāmaraṇe nirodhānupassanā abhiññeyyā; jarāmaraṇe paṭinissaggānupassanā abhiññeyyā.
Contemplation of impermanence in the case of ageing-and-death is to be directly known. Contemplation of pain in the case of ageing-and-death … Contemplation of not self in the case of ageing-and-death … Contemplation of dispassion in the case of ageing-and-death … Contemplation of fading away in the case of ageing-and-death … Contemplation of cessation in the case of ageing-and-death … Contemplation of relinquishment in the case of ageing-and-death is to be directly known.
Again, the above seems to connect the Patisambhidamagga to the Suttas rather than to the Abhidhamma Vibhanga. Unless I have missed something, I could not even find the word “nirodha” mentioned in relation to Dependent Origination, in the Abhidhamma Paṭiccasamuppāda Vibhaṅga.
The Patisambhidamagga then introduces some terms & structures that seem unique to it:
- Arising is to be directly known. Uppādo abhiññeyyo;
- Occurrence is to be directly known. pavattaṁ abhiññeyyaṁ;
- The sign [of a formation] is to be directly known. nimittaṁ abhiññeyyaṁ
- Accumulation [of kamma] is to be directly known. āyūhanā abhiññeyyā
- Rebirth-linking is to be directly known. paṭisandhi abhiññeyyā
- Destination [on rebirth] is to be directly known. gati abhiññeyyā
- Generation [of aggregates] is to be directly known. nibbatti abhiññeyyā
- Realising is to be directly known. upapatti abhiññeyyā
- Birth is to be directly known. jāti abhiññeyyā
- Ageing is to be directly known. jarā abhiññeyyā
- Sickness is to be directly known. byādhi abhiññeyyo
- Death is to be directly known. maraṇaṁ abhiññeyyaṁ
- Sorrow is to be directly known. soko abhiññeyyo
- Lamentation is to be directly known. paridevo abhiññeyyo
- Despair is to be directly known. upāyāso abhiññeyyo
- Uppādo is a common Sutta term.
- Pavattaṁ seems not a term of any special significance in the Suttas yet is used 154 times merely in Chapter 1.2 of the Ps. Having a quick browse, it is used below with every condition in Dependent Origination; together with “nimitta” & “āyūhanā”:
Avijjā saṅkhārānaṁ uppādaṭṭhiti ca pavattaṭṭhiti ca nimittaṭṭhiti ca āyūhanaṭṭhiti ca saññogaṭṭhiti ca palibodhaṭṭhiti ca samudayaṭṭhiti ca hetuṭṭhiti ca paccayaṭṭhiti ca. Imehi navahākārehi avijjā paccayo, saṅkhārā paccayasamuppannā. Ubhopete dhammā paccayasamuppannāti— paccayapariggahe paññā dhammaṭṭhitiñāṇaṁ. Atītampi addhānaṁ … anāgatampi addhānaṁ avijjā saṅkhārānaṁ uppādaṭṭhiti ca pavattaṭṭhiti ca nimittaṭṭhiti ca āyūhanaṭṭhiti ca saññogaṭṭhiti ca palibodhaṭṭhiti ca samudayaṭṭhiti ca hetuṭṭhiti ca paccayaṭṭhiti ca. Imehi navahākārehi avijjā paccayo, saṅkhārā paccayasamuppannā. Ubhopete dhammā paccayasamuppannāti— paccayapariggahe paññā dhammaṭṭhitiñāṇaṁ.
Ignorance has a causal relationship (is present) to formations’ arising (uppāda), a causal relationship (is present) to their occurrence (pavatta), a causal relationship (is present) to their sign (nimitta), a causal relationship (is present) to their accumulation (āyūhana), a causal relationship (is present) to their bondage, a causal relationship (is present) to their impeding, a causal relationship (is present) to their origin, a causal relationship (is present) to their causality, a causal relationship (is present) to their conditionality. Understanding of embracing conditions thus: “Ignorance is a condition, formations are conditionally-arisen, and both these ideas are conditionally-arisen” in these nine aspects is knowledge of the causal relationship of ideas. And in the past and in the future ignorance has a causal relationship to formations’ arising, a causal relationship to their occurrence, … a causal relationship to their conditionality. Understanding of embracing conditions thus … [as above] … in these nine aspects is knowledge of the causal relationship of ideas.
Formations have a causal relationship to consciousness’ arising …
Consciousness has a causal relationship to mentality-materiality’s arising, …
Mentality-materiality has a causal relationship to the sixfold base’s arising, …
The sixfold base has a causal relationship to contact’s arising, …
Contact has a causal relationship to feeling’s arising, …
Feeling has a causal relationship to craving’s arising, …
Craving has a causal relationship to clinging’s arising, …
Clinging has a causal relationship to being’s arising, …
Being has a causal relationship to birth’s arising, …
Birth has a causal relationship to ageing-and-death’s arising, … a causal relationship to its occurrence, a causal relationship to its sign, a causal relationship to its accumulation, a causal relationship to its bondage, a causal relationship to its impeding, a causal relationship to its arousing, a causal relationship to its causality, a causal relationship to its conditionality.
- The term “nimitta” seems very well established in the Suttas.
- The term “āyūhanā” looks interesting. It is not found in the Suttas, it is found in an insignificant way in the Vibangha, may be found in a similar way in the KN Peṭakopadesa thus appears exclusive as an important term to the Patisambhidamagga. SuttaCentral
- The well-known Visuddhimagga term “paṭisandhi” seems to have its origins in the KN’s Patisambhidamagga. SuttaCentral It is also found in the KN’s Netti Paṭiniddesavāra SuttaCentral , in the KN’s Milindapañha, the KN’s Cūḷaniddesa, the KN’s Peṭakopadesa, the KN’s Therāpadāna SuttaCentral, as follows:
Paṭisandhiṁ na passāmi,
vicinanto bhave ahaṁ;
Nirūpadhi vippamutto,
upasanto carāmahaṁ.
I witness no re-becoming;
I’ve investigated being;
free of desires and fully free,
calmed, I’m wandering about now.
SuttaCentral
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The term ‘paṭisandhiviññāṇaṁ’ is found in the KN’s Cūḷaniddesa SuttaCentral
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While ‘patisandhi’ is also prominent in the Abhidhamma Patthana, based on the above, it seems to be a term of KN origins. In the Patthana, it is used as follows:
Dependent on state with applied thought and sustained thought (savitakka-savicāraṃ dhammaṃ paṭicca) , arises state with applied thought and sustained thought by root condition.
- Dependent on one aggregate with applied thought and sustained thought (savitakka-savicāraṃ ekaṃ khandhaṃ paṭicca), arise three aggregates; dependent on three aggregates, arises one aggregate; dependent on two aggregates, arise two aggregates;
- At the moment of conception (paṭisandhikkhaṇe), dependent on one aggregate with applied thought and sustained thought, arise three aggregates … dependent on two aggregates, arise two aggregates.
SuttaCentral
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Upapatti is another interesting word, which is found in the Suttas. The Patisambhidamagga (above) has distinguished “upapatti” from “jati” and seemed to originate “upapatti” as a type of “bhava” (together with “kamma-bhava”). As previously stated, the Abhidhamma Vibhanga adopted these two “bhava” as representing the Suttas; though they seem to only exist in the Patisambhidamagga.
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In short, the following Patisambhidamagga verses have been the subject of intrigue, which contains the aforementioned unique terms:
275 In being-as-action (kammabhava) before [this life] there is delusion, which is ignorance; there is accumulation (āyūhanā), which is formations (saṅkhārā); there is attachment (nikanti), which is craving (tanha); there is adoption (upagamanaṁ), which is clinging (upādānaṁ); there is volition (cetanā), which is being (bhavo); thus these five dhammas in being-as-action (kammabhava) before [this life] are conditions for rebirth-linking (paṭisandhi) here [in the present life].
Here [in the present life] there is rebirth-linking (paṭisandhi), which is consciousness; there is precipitation [okkanti; in the womb], which is mentality-materiality; there is sensitivity, which is base [for contact]; there is what is touched, which is contact; there is what is felt, which is feeling; thus these five dhammas in being-as-rearising (upapattibhava) here have their conditions in action (kamma) done in the past.
Here [in the present life] with the maturing of the bases there is delusion, which is ignorance; there is accumulation (āyūhanā), which is formations; there is attachment, which is craving; there is adoption, which is clinging; there is volition, which is being; thus these five ideas in being-as-action (kammabhava) here are conditions for rebirth-linking (paṭisandhi) in the future.
In the future there is rebirth-linking (paṭisandhi), which is consciousness; there is precipitation [in the womb], which is mentality-materiality; there is sensitivity, which is base [for contact]; there is what is touched, which is contact; there is what is felt, which is feeling; thus these five ideas in being-as-rearising (upapattibhava) in the future have their conditions in action (kamma) done here [in the present life].
- The Patisambidhamagga has this summation verse:
- He contemplates as suffering arising (uppada), occurrence (pavatta), and the sign (nimitta), accumulation (āyūhanā), rebirth-linking (paṭisandhi)— And this his knowledge is of danger. He contemplates as bliss no-arising, and no-occurrence, and no-sign, no-accumulation, no rebirth-linking. And this his knowledge is of peace. This knowledge about danger has five sources for its origin; knowledge of peace has also five— ten knowledges he understands. When skilled in these two kinds of knowledge The various views will shake him not.
- What ten kinds of equanimity about formations arise through insight? (Katamā dasa saṅkhārupekkhā vipassanāvasena uppajjanti?)
Understanding (paññā) of reflexion (paṭisaṅkhā) on arising (uppādaṁ), occurrence (pavattaṁ), the sign (nimittaṁ), accumulation (āyūhanaṁ), rebirth-linking (paṭisandhiṁ), destination (gatiṁ), generation (nibbattiṁ), realising (upapattiṁ), birth (jātiṁ), ageing (jaraṁ), sickness (byādhiṁ), death (maraṇaṁ), sorrow, lamentation, despair, and of composure (santiṭṭhanā), for the purpose of attaining (paṭilābhatthāya) the stream-entry path (sotāpattimaggaṁ), is knowledge (ñāṇaṁ) of equanimity about formations (saṅkhārupekkhāsu). Understanding of reflexion on arising, … despair, and of composure, for the purpose of attaining the fruition of stream-entry, is knowledge of equanimity about formations. Understanding … the once-return path … the fruition of once-return … the non-return path … the fruition of non-return … the arahant path … [the fruition of arahantship … the void abiding …] Understanding of reflexion on arising, … despair, and of composure, for the purpose of attaining the [signless abiding] and of composure, is knowledge of equanimity about formations.
These ten kinds of equanimity about formations arise through insight.
To conclude Chapter 1.1 (because mind has run out of enthusiasm thus stamina), despite terminology & explanations that seem very unique to the Patisambhidhamagga, the impression is the Patisambhidhamagga is strongly tied to the Suttas rather than to the Abhidhamma.