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paccaya {pi}

Pāḷi; √ paccaya
alt. sp.: IPA: pət͡ʃt͡ʃəjə, Velthuis: paccaya, readable: pachchaya, simple: paccaya
translation ~:
khmer: បច្ចយ
thai: ปจฺจย
sinhal.: පච්චය
burm.: ပစ္စယ


[dic] paccaya

paccaya: Description welcome. Info can be removed after imput.

ATI Glossary

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Buddhist Dictionary

by late Ven. Nyanalokita Thera:

paccaya:1) 'condition', is something on which something else, the so-called 'conditioned thing', is dependent, and without which the latter cannot be. Manifold are the ways in which one thing, or one occurrence, may be the condition for some other thing, or occurrence. In the Paṭṭhāna, the last book of the Abhidhamma Piṭaka (comprising 6 large vols. in the Siamese edition), these 24 modes of conditionality are enumerated and explained, and then applied to all conceivable mental and physical phenomena and occurrences, and thus their conditioned nature is demonstrated.

The first two volumes of the Paṭṭhāna have been translated into English by the Venerable U Nārada (Mūla Paṭṭhāna Sayadaw) of Burma, under the title Conditional Relations (Published by the Pāḷi Text Society, London 1969, 1981). For a synopsis of this work, see F. Guide VII.

The 24 modes of conditionality are:

(1) Root-condition (hetu-paccaya) is that condition that resembles the root of a tree. Just as a tree rests on its root, and remains alive only as long as its root is not destroyed, similarly all kammically wholesome and unwholesome mental states are entirely dependent on the simultaneity and presence of their respective roots, i.e, of greed (lobha), hate (dosa), delusion (moha), or greedlessness (alobha), hatelessness (adosa), undeludedness (amoha). For the definition of these 6 roots, see mūla.

“The roots are a condition by way of root for the (mental) phenomena associated with a root, and for the corporeal phenomena produced thereby (e.g. for bodily expression)” Paṭṭhāna

(2) Object-condition (ārammaṇa-paccaya) is called something which, as object, forms the condition for consciousness and mental phenomena. Thus, the physical object of sight consisting in colour and light ('light-wave'), is the necessary condition and the sine qua non for the arising of eye-consciousness (cakkhu-viññāṇa), etc.; sound ('sound wave') for ear-consciousness (sotā-viññāṇa), etc.; further, any object arising in the mind is the condition for mind-consciousness (mano-viññāṇa). The mind-object may be anything whatever, corporeal or mental, past, present or future, real or imaginary.

(3) Predominance-condition (adhipati-paccaya) is the term for 4 things, on the preponderance and predominance of which are dependent the mental phenomena associated with them, namely: concentrated intention (see chanda), energy (see viriya), consciousness (citta) and investigation (vīmaṅsā). In one and the same state of consciousness, however, only one of these 4 phenomena can be predominant at a time. “Whenever such phenomena as consciousness and mental concomitants are arising by giving preponderance to one of these 4 things, then this phenomenon is for the other phenomena a condition by way of predominance” (Paṭṭhāna). Cf. iddhi-pāda.

(4-5) Proximity and contiguity (or immediacy)-condition (anantara and samanantara-paccaya) - both being identical - refer to any state of consciousness and mental phenomena associated with them, which are the conditions for the immediately following stage in the process of consciousness. For example, in the visual process, eye-consciousness is for the immediately following mindelement - performing the function of receiving the visible object - a condition by way of contiguity; and so is this mind-element for the next following mind-consciousness element, performing the function of investigating the object, etc. Cf. viññāṇa-kicca.

(6) Co-nascence condjtion (sahajāta-paccaya), i.e. condition by way of simultaneous arising, is a phenomenon that for another one forms, a condition in such a way that, simultaneously with its arising, also the other thing must arise. Thus, for instance, in one and the same moment each of the 4 mental groups (feeling, perception, mental formations and consciousness) is for the 3 other groups a condition by way of co-nascence or co-arising; or again each of the 4 physical elements (solid, liquid, heat, motion) is such a condition for the other 3 elements. Only at the moment of conception in the mother's womb does corporeality (physical base of mind) serve for the 4 mental groups as a condition by way of conascence.

(7) Condition by way of mutuality (aññāmañña-paccaya). All the just mentioned associated and co-nascent mental phenomena, as well as the 4 physical elements, are, of course, at the same time also conditioned by way of mutuality, “just like three sticks propped up one by another.” The 4 mental groups are one for another a condition by way of mutuality. So also are the 4 elements, and also mentality and corporeality at the moment of conception.

(8) Support-condition (nissaya-paccaya). This condition refers either to a pre-nascent (see 10) or co-nascent (see 6) phenomenon which is aiding other phenomena in the manner of a foundation or base, just as the trees have the earth as their foundation, or as the oil-painting rests on the canvas.

In this way, the 5 sense-organs and the physical base of the mind are for the corresponding 6 kinds of consciousness a prenascent, i.e. previously arisen, condition by way of support. Further all co-nascent (see 6) phenomena are mutually (see 7) conditioned by each other by way of support.

(9) Decisive-support (or inducement) condition (upanissaya-paccaya) is threefold, namely (a) by way of object (ārammaṇūpanissaya-paccaya), (b) by way of proximity (anantarūpanissaya), ⓒ natural decisive support (pakatupanissaya).

These conditions act as strong inducement or cogent reason.

(a) Anything past, present or future, corporeal or mental, real or imaginary, may, as object of our thinking, become a decisive support, or strong inducement, to moral, immoral or kammically neutral states of mind. Evil things, by wrong thinking about them, become an inducement to immoral life; by right thinking, an inducement to moral life. But good things may be an inducement not only to similarly good things, but also to bad things, such as self-conceit, vanity, envy, etc.

(b;) is identical with proximity condition (No. 4).

ⓒ Faith, virtue, etc., produced in one's own mind, or the influence of climate, food, etc., on one's body and mind, may act as natural and decisive support-conditions. Faith may be a direct and natural inducement to charity, virtue to mental training, etc.; greed to theft, hate to murder; unsuitable food and climate to ill-health; friends to spiritual progress or deterioration.

(10) Pre-nascence-condition (purejāta-paccaya) refers to something previously arisen, which forms a base for something arising later on. For example, the 5 physical sense-organs and the physical base of mind, having already arisen at the time of birth, form the condition for the consciousness arising later, and for the mental phenomena associated therewith.

(11) Post-nascence-condition (pacchā-jāta-paccaya) refers to consciousness and the phenomena therewith associated, because they are - just as is the feeling of hunger- a necessary condition for the preservation of this already arisen body.

(12) Repetition-condition (āsevana-paccaya) refers to the kammical consciousness, in which each time the preceding impulsive moments (see javana-citta) are for all the succeeding ones a condition by way of repetition and frequency, just as in learning by heart, through constant repetition, the later recitation becomes gradually easier and easier.

(13) Kamma-condition (kamma-paccaya). The pre-natal kamma (i.e kamma-volitions, kamma-cetanā, in a previous birth) is the generating condition (cause) of the 5 sense-organs, the fivefold sense-consciousness, and the other kamma-produced mental and corporeal phenomena in a later birth. - Kammical volition is also a condition by way of kamma for the co-nascent mental phenomena associated therewith, but these phenomena are in no way kamma-results.

(14) Kamma-result-condition (vipāka-paccaya). The kamma-resultant 5 kinds of sense-consciousness are a condition by way of kamma-result for the co-nascent mental and corporeal phenomena.

(15) Nutriment-condition (āhāra-paccaya). For the 4 nutriments, see āhāra.

(16) Faculty-condition (indriya-paccaya). This condition applies to 20 faculties (see indriya), leaving out No. 7 and 8 from the 22 faculties. Of these 20 faculties, the 5 physical sense-organs (1 - 5), in their capacity as faculties, form a condition only for uncorporeal phenomena (eye-consciousness etc.); physical vitality (6) and all the remaining faculties, for the co-nascent mental and corporeal phenomena.

(17) Jhāna-condition (jhāna-paccaya) is a name for the 7 so-called jhāna-factors, as these form a condition to the co-nascent mental and corporeal phenomena, to wit: (1) thought-conception (vitakka), (2) discursive thinking (vicāra), (3) interest (pīti), (4) joy (sukha), (5) sadness (domanassa), (6) indifference (upekkhā), (7) concentration (samādhi). (For definition see Pāḷi terms.)

1, 2, 3, 4, 7 are found in 4 classes of greedy consciousness (see Table I. 22-25); 1, 2, 5, 7 in hateful consciousness (ib. 30, 31); 1, 2, 6, 7 in the classes of deluded consciousness (ib. 32, 33).

This condition does not only apply to jhāna alone, but also to the general intensifying ('absorbing') impact of these 7 factors.

(18) Path-condition (magga-paccaya) refers to the 12 path-factors, as these are for the kammically wholesome and unwholesome mental phenomena associated with them, a way of escape from this or that mental constitution, namely: (1) knowledge (paññā = sammādiṭṭhi, right understanding), (2) (right or wrong) thought-conception (vitakka), (3) right speech (sammā-vācā), (4) right bodily action (sammā-kammanta), (5) right livelihood (sammā-ājīva), (6) (right or wrong) energy (viriya), (7) (right or wrong) mindfulness (sati), (8) (right or wrong) concentration (samādhi), (9) wrong views (micchādiṭṭhi), (10) wrong speech (micchā-vācā), (11) wrong bodily action (micchā-kammanta), (12) wrong livelihood (micchā-ājīva). Cf. magga.

(19) Association-condition (sampayutta-paccaya) refers to the co-nascent (see 6) and mutually (see 7) conditioned 4 mental groups (khandha), “as they aid each other by their being associated, by having a common physical base, a common object, and by their arising and disappearing simultaneously” (Paṭṭhāna Commentary).

(20) Dissociation-condition (vippayutta-paccaya) refers to such phenomena as aid other phenomena by not baving the same physical base (eye, etc.) and objects. Thus corporeal phenomena are for mental phenomena, and conversely, a condition by way of dissociation, whether co-nascent or not.

(2l) Presence-condition (atthi-paccaya) refers to a phenomenon - being pre-nascent or co-nascent - which through its presence is a condition for other phenomena. This condition applies to the conditions Nos. 6, 7, 8, 10, 11.

(22) Absence-condition (natthi-paccaya) refers to consciousness, etc., which has just passed, and which thus forms the necessary condition for the immediately following stage of consciousness by giving it an opportunity to arise. Cf. No. 4.

(23) Disappearance-condition (vigata-paccaya) is identical with No. 22.

(24) Non-disappearance-condition (avigata-paccaya) is identical with No. 21.

These 24 conditions should be known thoroughly for a detailed understanding of that famous formula of the dependent origination (see paṭiccasamuppāda). Cf. F. Guide III, F. Guide p. 117 ff.

See The Significance of Dependent Origination, by Nyanatiloka (Wheel 140).


PTS Dictionary

by the Pali Text Society:


Glossary Thanissaro

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Illustrated Glossary of Pāli Terms

by Ven. Varado Maha Thera:


Paccaya: ‘dependent on’

In some cases we have rendered paccaya as ‘dependent on.’ For example:

• Dependent on birth, there arises old-age-and-death.

Jātipaccayā jarāmaraṇan ti. (MN i 262)

Others translate this as:

  • Horner: Conditioned by birth is ageing and dying
  • Bodhi: With birth as condition, ageing and death.

Norman translates paccaya as ‘because of’:

• Whatever misery arises, all this is because of contact.

yaṁ kiñci dukkhaṁ sambhoti sabbaṁ phassapaccayā ti. (Snp 735)

PED says: ‘literally resting on, falling back on, foundation; cause, motive etc. 1. support, requisite, means, stay. 2. reason, cause, ground, motive, means, condition.’ It says ablative paccayā means ‘of, through, by reason of, caused by.’

Abstract formula of dependent origination

That paccaya means dependent can be seen in abstract formula of dependent origination, as follows:

• When there is this, that comes to be. With the arising of this, that arises. Without this, that does not come to be. With the ending of this, that ceases.

iti imasmiṁ sati idaṁ hoti imassuppādā idaṁ uppajjati imasmiṁ asati idaṁ na hoti imassa nirodhā idaṁ nirujjhati. (SN ii 70)

If this formula is applied to jātipaccayā jarāmaraṇan ti it leads to the following statements:

• When there is birth, old age and death come to be. With the arising of birth, old age and death arise. Without birth, old age and death do not come to be. With the ending of birth, old age and death ceases.

This well supports us rendering jātipaccayā jarāmaraṇan ti as ‘Dependent on birth, there arises old-age-and-death,’ though other translations are clearly possible.



paccayaṁ: (main article see: paccaya)

Illustration: paccayaṁ, necessary condition

‘There has arisen in me this faculty of physical-plus-psychological neutral experience. That arises with grounds, with a source, with mental factors, with necessary conditions. It would be impossible for that faculty of physical-plus-psychological neutral experience to arise without grounds, without a source, without mental factors, without necessary conditions.’

uppannaṁ kho me idaṁ upekkhindriyaṁ. Tañca kho sanimittaṁ sanidānaṁ sasaṅkhāraṁ sappaccayaṁ. Taṁ vata animittaṁ anidānaṁ asaṅkhāraṁ appaccayaṁ upekkhindriyaṁ uppajjissatī ti netaṁ ṭhānaṁ vijjati. (SN v 215)


paccayo: (main article see: paccaya)

Illustration: paccayo, necessary condition

The existential nourishment of a stream of consciousness is a necessary condition for future renewed states of individual existence and rebirth.

viññāṇāhāro āyatiṁ punabbhavābhinibbattiyā paccayo. (SN ii 13)


paccayānaṁ: (main article see: paccaya)

Illustration: paccayānaṁ, necessary conditions

When profound truths become manifest to the vigorous, meditative Brahman, then all his unsureness [about the excellence of the teaching] disappears, for he knows the destruction of necessary conditions.

Yadā have pātubhavanti dhammā ātapino ātāpino jhāyato brāhmaṇassa
Athassa kaṅkhā vapayanti sabbā yato khayaṁ paccayānaṁ avedī ti. (Uda 1)

Illustration: paccayaṁ, necessary condition

When the visual field of sensation has arisen dependent on a necessary condition that is unlasting, how could it be lasting?

Aniccaṁ kho pana bhikkhave paccayaṁ paṭiccasamuppannaṁ cakkhuviññāṇaṁ kuto niccaṁ bhavissati. (SN iv 68)


paccayā: (main article see: paccaya)

Illustration: paccayā, necessary conditions

Three necessary conditions for the persistence of the liberation [from perceptually obscuring states] by focusing upon the unabiding [phenomenon]:

Tayo kho āvuso paccayā animittāya cetovimuttiyā ṭhitiyā

• not focusing upon any abiding phenomenon

• focusing upon the unabiding phenomenon,

animittāya ca dhātuyā manasikāro

• a prior aspiration [for its persistence]

Illustration: paccayā, necessary conditions

Without necessary conditions there is no arising of viññāṇa

aññatra paccayā natthi viññāṇassa sambhavo ti. (MN i 258)

Illustration: paccayaṁ, necessary condition

Fire is reckoned by the necessary condition dependent upon which it burns.

yaññadevāpaccayaṁ paṭicca aggi jalati tena teneva saṅkhaṁ gacchati

When fire burns because of logs it is reckoned as a log fire

kaṭṭhañca paṭicca aggi jalati kaṭṭhaggiteva saṅkhaṁ gacchati

or on woodchips, a woodchip fire

Sakalikañca paṭicca aggi jalati sakalikaggiteva saṅkhaṁ gacchati. (MN i 259-230)

Illustration: paccayo, necessary condition

The four great material phenomena are the indispensible and necessary conditions by which the aggregate of bodily form is to be discerned.

Cattāro kho bhikkhu mahābhūtā hetu cattāro mahābhūtā paccayo rūpakkhandhassa paññāpanāya. (MN iii 17)

Illustration: paccaya, necessities

• A four-month invitation [to ask] for necessities can be accepted by a bhikkhu who is not ill.

Agilānena bhikkhunā cātumāsapaccayapavāraṇā sāditabbā. (Vin.4.102)

• A four-month invitation [to ask] for necessities can be accepted by a bhikkhu who is not ill means: an invitation [to ask] for necessities [that are needed] when ill may be accepted.

Agilānena bhikkhunā cātumāsappaccayapavāraṇā sāditabbā ti: gilānapaccayapavāraṇā sāditabbā. (Vin.4.102)


paccayata: (main article see: paccaya)

Illustration: paccayata, conditionality

So that for beings who take pleasure and delight in clinging, finding satisfaction in clinging, this were a matter difficult to see, that is to say dependent origination with specific conditionality

ālayarāmāya kho pana pajāya ālayaratāya ālayasammuditāya duddasaṁ idaṁ ṭhānaṁ yadidaṁ idappaccayatāpaṭiccasamuppādo. (MN i 167)

Illustration: paccayata, conditionality

And what is dependent origination? Old-age-and-death arises dependent on birth. Whether or not there is an arising of Perfect Ones, there persists that phenomenon, that stability in the nature of reality, that orderliness in the nature of reality, that specific conditionality.

Katamo ca bhikkhave paṭiccasamuppādo? Jātipaccayā bhikkhave jarāmaraṇaṁ uppādā vā tathāgatānaṁ anuppādā vā tathāgatānaṁ ṭhitāva sā dhātu dhammaṭṭhitatā dhammaniyāmatā idapaccayatā. (SN ii 25)

Illustration: paccayata, conditionality

Thus far the round of rebirth revolves and personal existence is to be discerned,

ettāvatā vaṭṭaṁ vattati itthattaṁ paññāpanāya

namely immaterial-factors-and-bodily-form together with the stream of consciousness,

yadidaṁ nāmarūpaṁ saha viññāṇena

which continue through mutual conditionality.

Illustration: paccayo, reason

This is the cause and reason why doubt [about the excellence of the teaching] does not arise in the noble disciple on account of the unexplained issues.

Ayaṁ kho bhikkhu hetu ayaṁ paccayo yena sutavato ariyasāvakassa vicikicchā nuppajjati avyākatavatthusūti. (AN iv 68-70)

Illustration: paccayo, reason

This is the cause and reason for some beings here not realising the Untroubled in this lifetime.

Ayaṁ kho āvuso ānanda hetu ayaṁ paccayo yena midhekacce sattā diṭṭheva dhamme na parinibbāyantī ti. (AN ii 167)

Illustration: paccayo, reason

What now is the cause and reason that my mind does not become energised, serene, settled, and intent upon the practice of unsensuousness, though I see it as peaceful.

ko nu kho hetu ko paccayo yena me nekkhamme cittaṁ na pakkhandati nappasīdati na santiṭṭhati na vimuccati (read as adhimuccati. See IGPT sv adhimuccati) etaṁ santanti passato. (AN iv 439)

Illustration: paccayā, reasons

Eight causes and reasons for the ruination of families:

Aṭṭha kho gāmaṇī hetu aṭṭha paccayā kulānaṁ upaghātāya

Families are ruined due to the king, thieves, fire, flooding, things getting lost, mismanagement, a squanderer in the family, unlastingness

rājato… corato… aggito… udakato vā kulāni upaghātaṁ gacchanti… nihitaṁ vā nādhigacchanti… duppayuttā vā kammantaṁ jahanti… kulānaṁ vā kulaṅgāro uppajjati yo te bhoge vikirati vidhamati viddhaṁseti aniccatāyeva aṭṭhamī ti. (SN iv 324)

Illustration: paccayā, dependent on

Whatever suffering arises, all of it arises dependent on karmically consequential deeds.

Yaṁ kiñci dukkhaṁ sambhoti sabbaṁ saṅkhārapaccayā. (Snp 731)


Saṅkhārā here is in the context of paṭiccasammupāda.

Illustration: paccayā, dependent on

Individual existence arises dependent on grasping.

Birth arises dependent on individual existence;

Illustration: paccayā, dependent on

In regard to the core of the religious life, they are no longer dependent on others

Yo sāro brahmacariyassa tasmiṁ aparapaccayā. (SN iii 83)

Illustration: paccayo, dependent on

He abides no longer dependent on others regarding the [understanding of the] Teacher’s training system.

aparappaccayo satthusāsane viharatī ti. (MN i 234-5)

Illustration: paccayā, dependent on

When those ascetics and Brahmanists who are eternalists proclaim the eternity of an [absolute] Selfhood and the world [of beings] in four ways, [that behaviour] is dependent on sensation.

Tatra bhikkhave ye te samaṇabrāhmaṇā sassatavādā sassataṁ attānañca lokañcapaññapenti catūhi vatthūhi tadapi phassapaccayā. (DN i 40)

Illustration: paccayā, due to

In arousing desire for supreme deliverance [from perceptually obscuring states], psychological pain arises due to desire.

Iti anuttaresu vimokkhesu pihaṁ upaṭṭhāpayato uppajjati pihappaccayā domanassaṁ. (MN i 303)

Illustration: paccayā, due to

Whatever sense impression that arises due to visual sensation―whether pleasant, unpleasant, or neutral.

yampidaṁ cakkhusamphassapaccayā uppajjati vedayitaṁ sukhaṁ vā dukkhaṁ vā adukkhamasukhaṁ vā. (MN iii 287)

Illustration: paccayā, due to

Whereas vexatious and anguishing perceptually obscuring states would arise due to killing, there are no vexatious and anguishing perceptually obscuring states in abstaining from it.

ye ca pāṇātipātapaccayā uppajjeyyuṁ āsavā vighātapariḷāhā pāṇātipātā paṭiviratassa evaṁsa te āsavā vighātapariḷāhā na honti. (MN i 361)

Illustration: paccayā, due to

Those vexatious and anguishing perceptually obscuring states that arise due to mental endeavour

ye manosamārambhapaccayā uppajjanti āsavā vighātapariḷāhā. (AN ii 196-7)

Illustration: paccayā, out of

Out of [sensuous] passion they engaged in sexual intercourse.

Te pariḷāhapaccayā methunaṁ dhammaṁ paṭiseviṁsu. (DN iii 88)

Illustration: paccayā, in

One directs one’s mind to acquire what has not yet been acquired, thinking, ‘May the visual sense and visible objects be thus in the future.’ In directing one’s mind thus, one longs for it.

iti me cakkhuṁ siyā anāgatamaddhānaṁ iti rūpāti appaṭiladdhassa paṭilābhāya cittaṁ paṇidahati. Cetaso paṇidhānapaccayā tadabhinandati. (MN iii 195-6)

Illustration: paccayā, on that account

Do what you have to do with my body, as you wish. There will be neither hatred nor love by me [of you] about that [or] on that account.

Yaṁ vo kiccaṁ sarīrena taṁ karotha yadicchatha
Na me tappaccayā tattha doso pemañca hehiti. (Tha 719)


Glossary various Teacher

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Suttas and Dhammadesanā

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Appendix: This term occurs often in the old Sutta texts in such expressions as: 'ko hetu, ko paccayo', 'yaṁ yad eva paccayaṁ paṭicca uppajjati viññāṇaṁ', etc., or as abl. adverb in 'avijjāpaccayā saṅkhārā'. All the 24 paccaya are for the first time enumerated, explained and applied to the phenomena of existence in the Abhidhamma Canon (Paṭṭhāna). Of these 24 paccaya, 5 are already mentioned in Paṭisambhidāmagga (II, 49-54, 59f., 72-77), namely, sahajāta-, aññamañña-, nissaya-, saṁpayutta-, vippayutta-paccaya. 1. Hetu is already used in the Sutta texts as 'condition' in a general and indefinite way, as a synonym of paccaya. In the sense of kusala and akusala roots (mūla; see MN 9), however, it is only found in the Abhidhamma Canon and Commentary. 2. Ārammaṇa has in the 'sutta texts only the meaning of 'foundation', or 'basis', or 'dependent on', e.g. MN 21: 'tadārammaṇañca sabbalokaṁ mettāsahagatena cetasā pharitvā….' or DN 33; SN 22.53: 'viññāṇaṁ … rūpārammaṇaṁ … vedanāram-manaṁ….' As term for the 6 objects, rūpārammaṇa, saddārammaṇa, etc., it is first used in the Abhidhamma Canon, though the teaching of dependency of the 6 kinds of viññāṇa on the 6 sense-objects is an integral part of the Suttas. Cf. e.g. MN 38: 'cakkhuñca paṭicca rūpe ca uppajjati viññāṇam sotañca paṭicca sadde ca …' etc. 3. Adhipati, as a philosophical term, occurs for the first time in the Abhidhamma Canon (esp. Patthanā). The 4 adhipati are in the Suttas called iddhipāda (e.g. SN 51.11). In the old Sutta texts, 3 adhipateyya are however mentioned: atta-, loka-, dhamma- (AN 3.38). 4. & 5. Anantara- and samanantara-paccaya occur, as paccaya, for the first time in the Abhidhamma Canon (esp. Patthanā). In a veiled form, however, we find the first term in the old Sutta texts (e.g. Ratana Sutta in Khp and Snp): 'samādhiṁ ānantarikaññamāhu': the concentration (associated with the arahatta-magga), which is called the 'immediate' condition (for arahatta-phala). 6. & 7. Sahajāta and aññamañña-paccaya. Though these terms, as such, are not found in the older Sutta texts, still the teaching of the conascent and mutual conditionedness of the 4 mental groups (vedanā, saññā, saṅkhāra, viññāṇa) is taught in the old texts, e.g. MN 28, MN 43; SN 22, etc. 8. Nissaya-paccaya is mentioned in Pts; see first paragraph of this article, above. 9. Upanissaya-paccaya. Though this name is not found in the Suttas, the teaching expressed thereby is, however, frequently met with there, sometimes even in the form of upanisā (apparently a contraction of upanissaya), e.g. SN 12.23: 'Yaṁ pi'ssa taṁ bhikkhave khayasmiṁ khaye ñāṇaṁ, taṁ sa-upanisaṁ vadāmi, no anupanisaṁ'. The terms pakati-, ārammaṇa- and anantara-upanissaya are later developments of the Abhidhamma Commentary. All the remaining terms are met with only in the Abhidhamma literature though the substance is, perhaps in all cases, already dealt with in the old Sutta texts.
en/dictionary/paccaya.txt · Last modified: 2019/09/25 05:31 by