Relationship Between Upādāna and Bhava with Reference to Paṭṭhāna

Relationship Between Upadana and Bhava with Reference to Patthana

Ven Indasariya

Department of Buddhist Studies, University of Sri Jayewardenepura, Sri Lanka

DOI: https://dx.doi.org/10.47772/IJRISS.2023.7846

Received: 11 July 2023; Revised: 01 August 2023; Accepted: 07 August 2023; Published: 07 September 2023

ABSTRACT

Among the twelve links of Paṭiccasamuppāda, the link of upādāna and bhava is an interesting fact. Despite the scholarly numerous perspectives offered on Paṭiccasamuppāda, the Paṭṭhāna viewpoint has received less attention on it. It remains challenging to comprehend relationship between upādāna and bhava from Paṭṭhāna perspective. For instance, Paṭiccasamuppāda cannot provide the satisfied answer to how upādāna as unwholesome consciousness conditions wholesome kamma without help of Paṭṭhāna. There are several conditions in which upādāna cause bhava: kammabhava and upapattibhava from the Paṭṭhāna perspective. It is apparent that Paṭṭhāna supplements Paṭiccasamuppāda according to Visuddhimagga, which express twelve links of Paṭiccasamuppāda in conjunction with Paṭṭhāna. But a brief mention is found that Visuddhimagga asserts that eight out of twenty-four relations in Paṭṭhāna such as upanissaya, sahajāta, aññamañña, nissaya, sampayutta, atthi, avigata and hetu are applied between upādāna and bhava. Moreover, these relations have not been extensively analyzed and examined in sense of their relevance to upādāna and bhava. Therefore, the researcher’s aim here was to examine eight relations and their application between upādāna and bhava with special reference to Paṭṭhāna. This study claimed that Paṭṭhāna provides the understanding of relationship between upādāna and bhava and, to some extent, clarifies the answer that Paṭiccasamuppāda cannot deliver as to the relationship. It was a textual study based on Pāli canonical texts. Some commentarial texts and works related to this study were also used whenever deemed reasonably relevant.

Keywords: Bhava, Upādāna, Relationship, Paṭṭhāna and Paṭiccasamuppāda.

INTRODUCTION

As a significant result of his ongoing investigation, the Buddha taught a unique discovery of doctrines. Among its doctrinal discoveries, Theravāda Buddhism recognizes two conditionality doctrines: Paṭiccasamuppāda and Paṭṭhāna (Somaratane, 2012). According to Visuddhimagga, twelve connections of Paṭiccasamuppāda are mixed with the Paṭṭhānanaya (method of relation). Paṭiccasamuppāda, the doctrine of dependent origination, is articulated as follows: when this exists, that comes to be; when this arises, that arises. It sets down a series of cause-effect relationships as twelve links in mutual dependence so as to form a ring called the wheel of life (Jayasuriya, 1988).  Paṭṭhāna, the method of conditional relations, is described in the Abhidhamma, which contains an explication of a scheme of twenty-four conditional relations (paccaya) for plotting the casual connections between various categories of phenomena (Bomhard, 2013).

The primary distinction between these two great doctrines is that Paṭiccasamuppāda only explains cause and effect, whereas Paṭṭhāna also incorporates the conditioning force. When describing cause and effect in Paṭṭhāna, three factors are considered: (1) conditioning state (paccaya-dhamma), (2) conditioned state (paccayuppanna dhamma) and (3) conditioning force (satti) (Nārada, 1969). Only the first two types are used to elucidate cause and effect in Paṭiccasamuppāda.

Among twelve links in the Paṭiccasamuppāda, what is significant is found that it reveals that dependent on upādāna (clinging), there arises bhava (becoming) (upādānapaccayābhavo). This specific link shows relationship between upādāna and bhava. Upādāna is a conditional factor, which is often defined as clinging, grasping and attachment. It is classified into four types, or intense cravings, which are clearly conditioned by earlier cravings. They are namely; kāmaupādāna (sense-desire clinging), diṭṭhupādāna (view clinging), sīlabbatupādāna (rules and vows clinging) and attavādupādāna (self-doctrine clinging) (M I 51). These four can be regarded as two phenomena of taṇhā and diṭṭhi.  While kāmupādāna refers to taṇhā or lobha cetasika; diṭṭhupādāna, sīlabbatupādāna, and attavādupādāna are all included under diṭṭhi. Since diṭṭhi refers to wrong views, upādāna is ultimately both lobha and diṭṭhi. These two have the nature of firm clinging to something without letting go it. It is known as upādāna because it is hard to let go.

Upādāna conditions bhava as two-fold: kammabhava and upapattibhava. Out of two, kammabhava are defined as the formation of merit (puññābhisaṅkhāra), the formation of demerit (apuññābhisaṅkhāra) and the formation of the imperturbable (āneñjābhisaṅkhāra) (Vibh 137). Puññābhisaṅkhāra is good deeds like offering (dāna), observing morality (sīla) and meditation (bhāvanā) are done by the cetanā associated with sense-sphere wholesome minds (kāmāvacara–kusala–citta). This puññābhisaṅkhāra means kāmāvacarakusala–cetanā. According to Abhidhamma, this wholesome cetanā is classified into 13 consciousnesses: eight belong to mahākusala–citta (great wholesome consciousness) and five belong to the rūpāvacara–kusala–citta (form-sphere wholesome consciousness). Apuññābhisaṅkhāra means akusala–cetanā (unwholesome volition). It is the cetanā that is associated with 12 akusala–cittas (unwholesome mind). These 12 akusala–cetanās are called apuññābhisaṅkhāra. Āneñjābhisaṅkhāra is cetanā that associates with the four arūpāvacara–kusalacittas. Therefore, this cetanā is divided into four types. The power of concentration makes the mind unshakeable owing to the absence of matter (rūpa). Therefore, the four kusala–arūpāvacarajhāna–cetanās are called āneñjābhisaṅkhāra. Ᾱneñja means unshakable. In total, in Paṭiccasamuppāda, there are 29 productive cetanās, both wholesome and unwholesome. They are called kammabhava. On the other hand, upapattibhava is mentioned thus: “kammābhinibbattā khandhā” aggregates (khandhā) which are produced by that kammabhava (Vism 571). According to the Vibhaṅga Commentary, upapattibhava is mentioned as nine kinds: Sense-desire becoming, fine-material becoming, immaterial becoming, percipient becoming, non-percipient becoming, neither-percipient nor-non-percipient becoming, one-constituent becoming, four-constituent becoming, five-constituent becoming (Ñāṇamoli, 2010). These nine types do not refer to other things; they only mean the 31 planes. Those four kinds of upādāna as a condition cause those two-fold bhava.

Although relationship between upādāna and bhava is understood from Paṭiccasamuppāda perspective, it is difficult to understand from Paṭṭhāna perspective. There are several conditions in which four kinds of upādāna give support to bhava: kammabhava and upapattibhava from the standpoint of the Paṭṭhāna. Wholesome or unwholesome kamma conditioned by each one of four kinds of upādāna lead to kāmabhava, rūpabhava, and arūpabhava respectively. It is obvious that Paṭṭhāna supplements Paṭiccasamuppāda according to Visuddhimagga and Abhidhammatthasaṅgaha, which express twelve links of Paṭiccasamuppāda, combined with Paṭṭhāna. For instance, Visuddhiamagga states that among twenty-four relations, eight relations such as upanissaya, sahajāta, aññamañña, nissaya, sampayutta, atthi, avigata and hetu are applied between upādāna and bhava (Vism 575). But how these relations apply between upādāna and bhava has not been analyzed in detail by Visuddhimagga and Abhidhammatthasaṅgaha and so, it is quite difficult for readers to understand relation of upādāna and bhava. Moreover, this supplement of Paṭṭhāna has not yet been presented in academic fields as well. Therefore, this work aims to study eight relations and their application between upādāna and bhava mainly with reference to the Pañha-vāra and Paccayaniddesa in the Paṭṭhāna.

MATERIAL AND METHODS

This is a textual study based upon Paṭiccasamuppāda and Paṭṭhāna. According to Visuddhimagga, twelve links of Paṭiccasamuppāda are combined with 24 relations from Paṭṭhāna respectively. Among them, eight relations of upanissaya, sahajāta, aññamañña, nissaya, sampayutta, atthi, avigata and hetu are counted and summarized to apply relationship between upādāna and bhava. But, this article aims to explore the eight relations and thier application between upādāna and bhava with special reference to Paṭṭhāna. Analytical methods are used in examining this relationship from Pāli canonical texts and commentaries, which are relevant to this work. Mainly Paṭṭhāna and its commentary including Visuddhimagga and Abhidhammatthasaṇgaha are used.

RESULTS AND DISCUSSION

As Theravāda Buddhism recognizes two doctrines of conditionality of Paṭiccasamuppāda and Paṭṭhāna (Ads 130), twelve links of Paṭiccasamuppāda are mixed up with the Paṭṭhānanaya (method of relation) according to Visuddhimagga. It can be distinguished that while Paṭiccasamuppāda mentions the interdependent cause and effect of twelve factors, technically called paccaya (condition) paccayuppanna (conditioned state), Paṭṭhāna expresses not only cause and effect but also conditioning force (paccayasatti). In actuality, many conditions lead to various results. For instance, when the right conditions exist, the seed will grow into a plant. Different effects from the seed include the root, trunk, branches, leaves, flowers, and fruit. Since the seed in this case, is derived from the fruit, the two are in a sense of the same sort. However, the seed is extremely distinct from the root, trunk, branches, and leaves, and they are thought to produce diverse consequences (Nandamalabhivaṃsa, 2019).

In the Paṭṭhāna, the causal relation is formulated as twenty-four conditions (Paṭṭh I p. 1). According to Visuddhimagga, these twenty-four relations supplement Paṭiccasamuppāda. However, among twenty-four relations, eight relations: upanissaya, sahajāta, aññamañña, nissaya, sampayutta, atthi, avigata and hetu, will be applied as relationship between upādāna and bhava.

Relation of Upādāna to Kammabhava by Way of One Condition

Upanissaya-paccaya is translated as decisive support-condition or strong dependence-condition. Nyanatiloka (1983) represents it as a powerful means, or inducement. It occurs when a phenomenon assists another phenomenon by being a powerful inducement. In the Paṭṭhāna, it is expounded in terms of nine states of minds thus:

Any preceding wholesome phenomena may be to any succeeding wholesome phenomena … to some (not immediately) succeeding unwholesome phenomena … to any succeeding neutral phenomena, a condition by way of decisive support. Any preceding unwholesome phenomena may be to any succeeding unwholesome phenomena … some (not immediately) succeeding wholesome phenomena … to any succeeding neutral phenomena, a condition by way of decisive support. Any preceding neutral phenomena may be to any succeeding neutral … wholesome … unwholesome phenomena, a condition by way of decisive support. Even weather and food may be a condition by way of decisive support. Also, a person may be a condition by way of decisive support. Also, a dwelling place may be a condition by way of decisive support (Nyanatiloka, 1983, p.162).

Accordingly, there are three types of decisive support when one phenomenon serves as a powerful inducement for another: (1) the object-decisive-support (ārammanūpanissaya), (2) the proximate-decisive-support (anantrarpanissaya), and (3) the natural-decisive-support condition (pakatpanissaya). These three relations are sufficient to generate the four categories of mind: wholesome (kusala), unwholesome (akusala), result (vipāka), and functional consciousness (kiriya). The object-decisive-support (ārammanūpanissaya) is similar to the object-predominance (ārammanādhipati), which is dominant in terms of objects; most agreeable, lovable, appealing, and pertinent. Such objects are strong or an inducement cause to rise consciousness and concomitants. Furthermore, proximate-decisive-support (anantarūpanissaya) is similar to proximity condition (anantara–paccaya), which is a powerful cause for preceding consciousness to promptly succeed consciousness by a state of assistance by being contiguous. The third is natural-decisive-support (pakatūpanissaya), which is widespread. Ledī (2004) says that all past, present, and future, internal and external, classes of consciousness as well as their concomitants, all material qualities, Nibbhāna, and concepts (paññatti) are natural sufficing conditions, related in various ways to all the present classes of consciousness and their concomitants.

By means of the power of pakatūpanissaya, four upādāna, which is unwholesome (akusala) state, provide an opportunity for akusala cetanā or kamma to arise. The Paṭṭhāna describes that “akusalodhammo akusalassa dhammassa upanissayapaccayena paccayo” – Dependent on unwholesome phenomena, there comes unwholesome phenomena to be by way of upanissaya (Paṭṭh I 147). Abhidhammically, four types of upādāna are lobha and diṭṭhi, which belong to ten defilements. They are the unwholesome cause for a variety of unwholesome kamma to be produced by the power of Pakatūpanissaya. It is stated that depending on akusala, greed (lobha), anger (dosa), ignorance (moha), conceit (māna), wrong view (diṭṭhi), and wish, killing, stealing, etc., are committed by the force of Natural decisive support (Paṭṭh I p.148). Herein, akusala which is lobha, diṭṭhi and so forth are the causes to arise various akusala kamma. For instance, impelled by upādāna, one commits crimes, or any other de-meritorious actions, and then these de-meritorious kamma-formations are conditioned through upādāna by Decisive Support. Indeed, where upādāna conditions unwholesome kamma, it is causally related to past, present and future by way of a more powerful sufficing condition. Nyanatiloka (1983) illustrates that desire may be a natural (or direct) condition for theft; hate, slander or murder; climate, food, etc., for good or bad health; friends, for spiritual progress or deterioration. Similarly, some people believe that there are Gods that created natural disasters like storms, earthquakes, wildfires, etc. So, in order to please these Gods, they sacrifice animals. Thus, akusala such as greed (lobha), anger (dosa), ignorance (moha), wrong view (micchā–diṭṭhi), etc. is a condition for subsequent akusala like killing, stealing, etc., by the force of Natural strong dependence condition.

Furthermore, in the Paṭiccasamuppāda, upādāna is akusala (unwholesome). But kamma is productive cetanā, which is kusala or akusala. Herein, if upādāna is akusala, how can it condition kusala cetanā? According to the Paṭṭhāna, the discrete events between the relation of cause and effect can work dependently. By means of the power of upanissayapaccaya, upādāna, which is an unwholesome (akusala) state, gives support for kusala cetanā (wholesome actions) to arise. It is stated that dependent on unwholesome phenomena, there arises wholesome phenomena to be by way of upanissaya – “akusalo dhammo kusalassa dhammassa upanissaya paccayena paccayo.” (Paṭṭh I 149). In this regard, it is naturally concerned with that those bad things that have the nature of bad things cause bad things. Although having caused by bad things, there also arises good things. Moreover, the Paṭṭhāna expounds that preceding unwholesome states serve as a condition for subsequent wholesome states not immediately by the force of Strong-dependence Condition) (Purimā purimā akusalā dhammā pacchimānaṁ pacchimānaṁ kusalānaṁ dhammānaṁ kesañci upanissaya-paccayena paccayo) (Paṭṭh I 149). Similarly, when upādāna causes wholesome kamma or de-meritorious kamma-formations (puññābhisaṅkhāra) and imperturbable karma-formations (aneñjābhisaṅkhāra) as known kusalakammabhava, upādāna is paccaya and kusalakammabhava is paccayupanna. Pakatūpanissaya is conditioning force of condition (paccayasatti). Therefore, although upādāna is unwholesome consciousness, it can condition wholesome kamma. Another passage is stated in the Paṭṭhāna that depending on akusala, greed (lobha), anger (dosa), ignorance (moha), conceit (māna), wrong view (diṭṭhi), and wish, offering, keeping precepts, etc., are committed by the force of Natural decisive support (Paṭṭh I p.149). According to this, it is understood that by the decisive support of such things as attachment, hatred, and delusion etc., one gives alms, observes the moral rules, performs the Uposatha functions, develops jhāna or insight, etc. Hence, upādāna are causally related, by way of a more powerful sufficing condition, to wholesome kamma. For instance, someone may perform good deeds due to aversion towards bad results or attachment to good results. He may regret the bad deeds he performed in the past. Then, in order to counteract it, he performs good deeds such as offering, undertaking the precept, fulfilling the duty of observance, developing jhāna, insight, the path, develops super-knowledge, and develops higher attainments. Thus, the evil deeds they have done by attachment or aversion are directed by natural-decisive-support (pakatūpanissaya) to the moral acts they cultivate later.

Relation of Upādāna to Kammabhava by Ways of Dominance-Object

According to Paṭiccasamuppāda, clinging to sensual pleasures and wrong views conditions de-meritorious formations (apuññābhisaṅkhāra). It is recognized as dependent on cause and effect. However, there are many powerful conditions in which upādāna conditions apuññābhisaṅkhara through the Paṭṭhāna perspective. Since citta fails to arise without objects, where upādāna conditions apuññābhisaṅkhāra, objects are a necessary condition. The object condition (ārammaṇapaccaya) represents the six sense objects: the visible object, the sound, the smell, the taste, the touch, and the mental object. Without the six sense objects, consciousness and their associated mental factors cannot arise. The Visuddhimagga gives a simile thus; even a weak person is unable to get up and stand without the support of a stick and a rope line. (Vism 165). In this regard, it is to be recognized that; “rūpārammaṇaṃ chakkhuviññāṇdhātuyā taṃsampayuttakānañca dhammānaṃ ārammaṇapaccayena paccayo” – visible object assists eye-consciousness and its concomitants to arise by object condition and so forth (Paṭṭh I 1). Therefore, all states that are objects, consciousness and consciousness-concomitants are supported by object-condition.

Strong attachment (upādāna) to desirable sensual objects: visible form (rūpārammaṇa); sound (saddhārammaṇa); scent (gandhārammaṇa); taste (rasārammaṇa); tangible object (phoṭṭhbbhārammaṇa); and thoughts (dhammārammaṇa), can give rise to unwholesome kamma, Therefore, the Buddha once told Māgaṇdiya, a wandering ascetic, as follows:

Eyes, Māgaṇḍiya, enjoy a visible object, take delight in it, and are happy with it) (M I p.502).

Here, ‘eye’ refers to eye-related consciousness and its mental states, ‘ear’ to ear-related consciousness and mental states, and so on. Thus, our senses (or sense-related consciousnesses and mental states) are always fascinated by the objects such as sights, sounds, etc. When one attaches to someone or something, attachment is an object condition. Depending on the object condition, greedy consciousness (lobhamūlacitta) arises. The Paṭṭhāna expounds that due to five senses receive desired and likable objects, greed and wrong view arise. (Paṭṭh I p.151). This shows the power of ārammaṇa condition. When ārammaṇa (object condition), ārammaṇādhipati (object predominance condition), or ārammaṇa–upanissaya (object strong dependence condition) are received, one is subject to cling to it. When the objects are greedy or desirable, it is a powerful inducement for the arising of upādāna by way of ārammaṇūpanissaya. U Ñāṇavaṃsa, Sayadaw (n.d.) illustrates how all objects condition all consciousness and mental components to enjoy them, just as a lovely garden might condition a person to visit it. In addition to greed, other conscious mental variables such as delusion, hatred, and others also take pleasure in their things in different ways. Even the hatred-rooted mind accepts the object of hatred repeatedly despite one detests for it. The six senses of consciousness need the support of six different kinds of objects in order to awaken, just like a disabled or elderly person needs a cane or rope line to help them stand up. Thus, suppose someone receives the wrong information that if one sacrifices animate animals or human beings, he will be born in a very happy realm with only the enjoyment of sensual pleasures with no suffering. In this case, his desire to be born in the pleasurable realm is strong enough and, forced by clinging to such sensuous desire (kāmupādāna), as a greedy object, he may produce demeritorious kamma. That bad kamma causes rebirth in hell or four woeful states but not in the happy states he desires. In this case, killing the animal or human beings is kammabhava, which will condition rebirth in the evil state. Clinging to the strong desire to be reborn in the very happy realms is the conditioning state (paccaya). Kammabhava is the conditioned dhamma (paccayuppanna). The preceding kāmupādāna or akusala is the conditioning, and the succeeding unwholesome kammabhava is the conditioned state by force of decisive-support condition.

Furthermore, there is a relation between lobha and diṭṭhi in which objects are taken on each. Attachment and wrong view arise with delight when one firmly holds his lobha (greed) or diṭṭhi as an object. It means that due to craving, there arises wrong view. In the same way, due to wrong view, there arises craving by way of ārammaṇūpanissaya (Paṭṭh I p.147). Indeed, with clinging to pleasurable and greedy predominance-objects, unwholesome mental states (akusala) such as greed (rāga), anger (dosa), delusion (moha), conceit (māna) wrong view (diṭṭhi), prayer (patthanā) and so on, always lead us to the performance of unwholesome kamma: killing the animate; taking what is not given; misconduct in sensual pleasures; false speech; divisive speech; harsh speech; frivolous chatter; covetousness; ill-will; wrong view. They are immoral (sāvajja) and harmful to both oneself and others (dukkha–vipāka). The arising of clinging to objects (upādāna) conditions akusala kamma. It is by way of the decisive support-condition of object.

On the other hand, it is discernible that unwholesome mental states motivate ordinary people to commit evil deeds such as killing, stealing, etc. However, indeed, unwholesome states can also inspire one to raise wholesome deeds when receiving necessary objects as a condition. It is stated that;

The sixth section states that Preceding unwholesome states serve as a condition for subsequent wholesome states not immediately by the force of Strong-dependence Condition (Paṭṭh I p.6).

Accordingly, although preceding attachment to objects is unwholesome citta, it conditions subsequent wholesome kamma through ārammaṇūpanissayapaccaya. For instance, one believes that if he performs dāna and preserves sīla with the desire or attachment to achieve heavenly rebirth, he will reach as he desires. Here, clinging to an object such as heavenly realms is upādāna, and not seeing the truth is avijjā. And thinking of heaven’s pleasures that are permanent is wrong view (diṭṭhi). However, offering dāna and cultivating sīla are puññābhisaṅkhāra through taking objects of upādāna and diṭṭhi.  In this case, wholesome action such as dāna and sīla arises owing to akusala (upādāna), avijjā and diṭṭhi. And another example is that when one meditates upon craving or greed, greed is the object of meditation. In addition, one believes that life in the immaterial realm is eternal and that all suffering will cease there. Consequently, he has the attachment to be born in that realm and attempts to attain jhāna. Herein, attachment to immaterial realms conditions āneñjābhisaṅkhāra through the power of upanissaya–paccaya. In this case, akusala conditions kusala, or kusala arises referring to akusala by the power of ārammaṇa paccaya (object condition). The clinging to object is akusala, but the practice of meditation is wholesome kamma. According to Paṭṭhāna, depending on akusala, greed (lobha), anger (dosa), ignorance (moha), conceit (māna), wrong view (diṭṭhi), and wish, offering, keeping precepts, etc. are performed by way of dominance-object condition (Paṭṭh I p.149). Therefore, through objects of upādāna in unwholesome mental states, one performs the performance of wholesome deeds by way of dominance-object condition (ārammaṇūpanissaya).

Relation of Kāmupādāna to Apuññābhisaṅkhāra by Ways of Co-Existence (Seven-conditions)

Out of four types of upādāna, where kāmupādāna generates akusala kammabhava, there are seven conditioning modes by way of co-existence. They are hetu, sahajāta, aññamañña, nissaya, sampayutta, atthi and avigata in the Paṭṭhāna. Herein, upādāna is lobha, which is one of the six roots; greed (lobha), hatred (dosa) and delusion (moha); and non-greed (alobha), non-hatred (adosa) and non-delusion (amoha). The roots, hetu, are the dhammas that condition the citta and cetasikas they accompany, and the rūpa, produced by the citta. When upādāna conditions apuññābhisaṅkhāra, there is root-condition. Since the mind cannot occur without an object, when one attaches to someone or something, object-condition (ārammaṇapaccaya) is required for attachment or lobha. Depending on the object condition, greedy consciousness (lobhamulacitta) arises. Through the power of object condition, lobha arises. Through the power of hetu–paccaya (root condition), and also in such an association, unwholesome mental states are born together with lobha, unwholesome mind. Even a single mental state, like lobha, needs specific conditions to expand strength. The mental state of attachment never manifests by itself; rather, it is constantly accompanied by a number of other mental states that sustain one another through the forces of coexistence and reciprocity. To provide an analogy, individual threads are incredibly weak and frail when they are not knotted together to form a rope (U Hla Myint, 2010). Hence, the arising of attachment and its concomitant consciousness and other mental states are born together. This is sahajāta–paccaya (born together condition). Through attachment to objects, one commits unwholesome kamma, verbally and bodily. The physical phenomenon arises depending on one mind. For instance, unpleasant physical behaviors like hostile stares, angry shouts, etc., are connected to unwholesome mental states, and it is believed that the two of them unify to cause unfavorable results. Thus, the co-nascence state allows our thoughts and bodies, which originate simultaneously (chemical changes in our bodies), to cooperate (U Hla Myint, 2010). They assist one another by living in harmony (sahajāta). The force of ārammaṇa–paccaya is when they are reciprocal (mutuality condition). Additionally, both states are dependent on one another; this is the nissaya–paccaya conditioning power of dependence. They are connected; this is the power of sampayutta–paccaya (association condition). The other relevant states are conditioned by greed as long as it exists. It is atthipaccaya (presence condition). Besides, it conditions the other states by the force of avigata–paccaya so long as they remain united and undivided (non-disappearance condition). As a result, when akusalakammabhava, are conditioned, the relations above are supported.

Relation of three Kinds of Upādāna to Apuññābhisaṅkhāra by Ways of Co-Existence (Seven-conditions)

Upādāna is divided into four types such as kāmupādāna, diṭṭhupādāna, sīlabbatupādāna, and attavādupādāna. However, according to Abhidhammā, upādāna is nothing but lobha and diṭṭhi. While lobha is kāmupādāna and diṭṭhi is the other remaining three. Out of them, where diṭṭhi conditions akusala kammabhava, there are several conditioning modes by way of co-existence. When three kinds of upādāna led by diṭṭhi condition akusalakammabhava, there are such conditions: magga, sahajāta, aññamañña, nissaya, sampayutta, atthi and avigata in the Paṭṭhāna. These conditions are grouped under “magga” when diṭṭhi leads to unwholesome action. In this regard, it is stated in the Paṭṭhāna;

Unwholesome phenomena serve as a condition for unwholesome phenomena by the force of Path condition. Unwholesome path factors serve as a condition for the associated aggregates by the force of path condition (Paṭṭh V p.150).

The word “magga” literally translates as ‘path’ or ‘road.’ There are two paths: right or wrong. The phrase ‘right path’ alludes to the noble path and its attainment of enlightenment, freeing one from the rebirth cycle. On the other hand, the term “wrong path” describes a bad course of action that results in a cycle of miserable rebirths. Here, when diṭṭhi conditions akusala kammabhava, it is the wrong or unwholesome path that leads to bad realms.

Herein, upādāna is diṭṭhi, which is unwholesome mental cetasika. It arises without seeing objects truly due to holding wrongly to objects. Depending on the object-condition, diṭṭhi and its unwholesome concomitant consciousness and cetasika arise. Also, in such an association, unwholesome mental states are born together with diṭṭhi. Akusala citta and akusala mental states are born together. This is sahajāta–paccaya. When they are reciprocal; this is the force of aññamañña–paccaya (mutuality condition). Besides, both states depend on each other; this is the conditioning power of dependence, nissaya–paccaya. They are associated with each other; this is the power of sampayutta–paccaya (association condition). As long as diṭṭhi is present, it conditions the other associated states; it is atthi–paccaya (presence-condition). Then, as long as they are together and not separated, it conditions the other states by the force of avigata–paccaya (non-disappearance condition). Therefore, the relation of diṭṭhi and akusal kammabhava is supported by seven conditions above.

Relation of Upādāna to Kammabhava by Ways of Contiguity (Six-conditions)

When upādāna conditions apuññābhisaṇkhāra, it is supported by the combined powers of anantara (proximity condition), samanantara (contiguity condition), anantarūpanissaya (proximate-decisive-support) āsevana (frequency condition) atthi (presence condition) and avigata (non-disappearance condition). Each citta and its related cetasikas dissipate and condition the rise of the next citta and its associated cetasikas. In the Paṭṭhāna, it is stated thus;

Preceding unwholesome states serve as a condition for succeeding unwholesome states by ways of proximity condition; contiguity condition; proximate-decisive-support (Paṭṭh I p.7).

Upādāna is an unwholesome state. When it arises, other unwholesome cittas and associated unwholesome states arise. So, proximity-condition and contiguity-condition are successfully conditions for cittas to arise again and again. The next citta cannot arise without the preceding citta not falling away. After citta as a condition has ceased, the subsequent citta arises without interval. When we see a visible object and like it, it appears that seeing and liking occur simultaneously. We are unaware of the proximity-condition, anantara-paccaya, which causes each citta to follow the next without a break immediately. Alternatively, we are unaware of our emotional attachment to the object. We may believe there is seeing when, in reality, there is already clinging. We continue to accumulate more akusala unknowingly.

When akusala citta arises in the mental process, it usually arises seven times performing the functions of javana. So, when greed and other unwholesome states arise, they usually arise seven times. Herein, the first javana conditions the second javana, the second leads to the third and so on. It is noticeable that since upādāna, an unwholesome state is first javana, another succeeding second, third etc., must be the unwholesome. But, if the first javana arisen is akusala, the second or third cannot be kusala or if first javana arisen is kusala, the second or third cannot be akusala. Hence, while first javana is kusala, another second or third must be kusala. Likewise, if the first javana is akusala, another second or third must be akusala. It means that there is no interval between the javana processes, whether wholesome or unwholesome. In this way, after upādāna arises its unwholesome containment mental cetasika, without interval, unwholesome kamma succeeds with support of proximate-decisive-support (anantrarūpanissaya) as a powerful or inducement cause by a state of assisting by being contiguous. This instance of Proximate-decisive-support (anantarūpanissaya) is comparable to proximity condition (anantarapaccaya). Anantara (proximity) and samanantara (contiguity) have the same meaning but different names. Citta conditions, immediately after its cessation, the arising of the subsequent citta; citta is anantara–paccaya for the subsequent citta. Furthermore, citta is samanantara–paccaya for the subsequent citta; cittas follow one another in the proper manner, according to the fixed order in their subsequent emergence (Vism 74). And then, there is the repetition without an interval, which is assisted by the power of āsevana (repetition condition), while upādāna conditions akusalakammabhava. We read in the Visuddhimagga about repetition-condition thus:

A dhamma that assists the efficiency and power of the proximate (next) in the sense of repetition-condition, like repeated application to books, and so on (Vism p.87).

Nina van Gorkom (2010) illustrates that in the same way that one improves one’s memorization skills by constantly reviewing previously learned material; each javanacitta supports the one that came before it through the repetition condition. In this regard, another two conditions: atthi-paccaya and avigata–paccaya also support in which upādāna conditions akusalakammabhava. As long as upādāna is present, it conditions the other associated states. It is called aṭṭhi–paccaya (presence condition). Moreover, as long as they remain united and undivided, it causes the other states by the force of avigata–paccaya (non-disappearance condition). Both are equivalent, and only different in name. By its presence or non-disappearance, one mental state facilitates the emergence or maintenance of another (Karunadasa, 2015).

Relation of Upādāna to Upapattibhava with two Conditions

According to Paṭiccasamuppāda, it is stated that clinging gives rise to becoming (upādānapaccayābhavo) (S II 1). According to the Commentary, bhava is considered as two: kammabhava and upapattibhava (Vism 571; VibhA 183). As a result, upādāna conditions not only kammabhava but also upapattibhava. Through clinging (upādāna), when one performs wholesome and unwholesome kamma and their results, it is assisted by the force of two conditions: kammapaccaya and pakatūpanissaya from the Paṭṭhāna perspective. Here, upādāna is lobha and diṭṭhi, unwholesome mind associated with its unwholesome concomitants. With the arising of upādāna, one performs apuññābhisaṅkhāra, which is twelve unwholesome cetanā (VibhA 144). It means that since upādāna is akusala, there arise akusala cetanā and it produces unwholesome results by the force of kammapaccaya. In the Paṭṭhāna, it describes thus;

Unwholesome dhamma serves as a condition for unwholesome dhamma by the force of kamma condition. Unwholesome cetanā conditions its associated aggregates by the force of kamma condition (Paṭṭh I p.154).

Herein, “akusala cetanā” which is twelve akusala citta is the conditioning cetanā (paccaya), “sampayuttakānaṃ khandhānaṃ” is the conditioned aggregates (paccayupanna), which consists of twelve akusala cittas and its concomitant twenty-seven cetasika as well as aggregates of mentality. It is by the force of kammapaccaya (paccayasatti).

When akusala kamma produces akusala result, there are two ways: sahajāta, and nānakkhaṇika. The first way the Paṭṭhāna states is as follows;

Unwholesome phenomena serves as a condition for results by the force of kammapaccaya. Unwholesome cetanā conditions mind-generated matter by the force of sahajātakammapaccaya (Paṭṭh I p.154).

In this regard, akusala cetanā is condition (paccaya). Cittasamuṭṭhānānaṃ rūpānaṃ, which is mind-generated matter, is the conditioned state (paccayupanna). It is by the force of sahajatakammapaccaya (paccayasatti). According to this reference, where upādāna conditions result (vipāka) or upapattibhava it is supported by sahajātapaccaya. For instance, when one, through attachment or wrong view, clinging to one or thing is committing evil deeds such as killing, stealing, etc., speaking something or moving hands as speech intimation (vacīviññatti) or (kāyaviññatti) body intimation is active in his expressions which spreads over the body and face and the body becomes gross, red, vicious and so forth. Such expression is mind-generated matter (kammajarūpa), which is the result of cetanā. Cetanā in unwholesome deeds and its associated mind-generated matter arises by way of conascent kamma-condition. Therefore, it produces its result at the same moment. In other words, it is always producing and accumulating its associated states from moment to moment for the growth of a successful seed of kamma. Only such a period of accumulating kamma is supported by asynchronous kamma-condition. It is obviously said that it is like the light which comes when a candle is lit. On the other hand, when a successful seed of kamma produces resultant cittas and its concomitant aggregates in next rebirth, it is the function of the asynchronous kamma-condition. It is stated in Paṭṭhāna thus;

Unwholesome phenomena serves as a condition for results by the force of kammapaccaya. Unwholesome cetanā conditions resultant aggregates and kamma-generated matter by the force of nānakkhaṇikakamma (Paṭṭh I p.154).

According to this, “akusala cetanā” is conditioning state (paccaya). “vipākānaṃ khandānaṃ kaṭattā ca rūpānaṃ,” which is resultant aggregates and kamma-generated matter (kaṭattārūpa), which is also called kammajarūpa, is the conditioned state (paccayupanna). It is by the force of nānakkhaṇikakammapaccaya (paccayasatti). In the Paṭiccasamuppāda, it is stated that, saṅkhārapaccayāviññānaṃ – dependent on formation, there arises consciousness. Here, saṅkhāra is unwholesome and wholesome kamma or cetanā in the past life, which produces nineteen rebirth linking-consciousnesses in this life by the force of nānakkhaṇikakamma. But, with the exception of uddhñcca cetanā (restlessness volition), the remaining eleven unwholesome cetanā produce unwholesome-resultant inquiring consciousness accompanied by equanimity; this is rebirth-linking consciousness. This consciousness, which links rebirths, descends to the level of misery. Then, it lapses into the life-continuum, and lastly, it transforms into the death consciousness and is cut (Bodhi, 2000).

For instance, when one commits unwholesome actions, such as killing and, stealing through attachment to oneself or things, his volitions produce resultant aggregates and kamma-generated matter by the force of nānakkhaṇikakamapaccaya. Here it is noticeable that nānakkhaṇikakamma does not produce its result in this life but in next life. In the same way, according to Paṭiccasamuppāda, upapattibhava is mentioned thus: “kammābhinibbattā khandhā,” aggregates (khandhā) which are produced by kamma is stated as upapattibhava (Vism 571). It is the resultant aggregates produced by volition (kamma). In this regard, aggregates (upapattibhava) refer to results for the future. Hence, resultant aggregates (upapattibhava) conditioned by upādāna is produced by nānakkhaṇikakamma, which produces resultant aggregates and kamma-generated matter in the next life.

When upādāna conditions kusalakamma, it is supported by the force of pakatūpanissaya. In Paṭiccasamuppāda, such wholesome kamma is mentioned as “puññābhisaṅkhāra” and “āneñjābhisaṇkhāra,” which pertain altogether seventeen wholesome citta such as eight in sensual sphere (kamāvacara kusala citta), five in the fine-material sphere (rūpāvacara-kusala-citta) and four in the immaterial sphere (arūpāvacara citta) (VibhA 144). Those cittas are mentioned as kamma or cetanā. Furthermore, dhammas associated with cetanā (cetanāsampayuttakā dhammā) (DhsA 88) are also included in kamma, such as manokamma. Similarly, in the Paṭṭhāna, we read that;

A wholesome dhamma serves a condition for wholesome dhamma by the force of kammapaccaya (Paṭṭh I p.154).

“kusala cetanā,” which is wholesome citta, is the conditioning state (paccaya), and “sampayuttakānaṃ khandhānaṃ,” which are aggregates related to cetanā, is the conditioned state (paccayupanna). It is assisted by the force of kammapaccaya (paccayasatti). Therefore, wholesome cetanā and its accompanying dhamma conditions for results (vipāka) become a condition when they are present.

Accordingly, when such kusala kamma caused by upādāna produces wholesome results, it is supported by two forces: sahajāta kamma and nānakkhaṇika kamma. The Paṭṭhāna clarifies with the following passages;

Wholesome cetanā conditions mind-generated matter by the force of sahajatakammapaccaya. Wholesome cetanā conditions resultant aggregates and kamma-generated matter by the force of nānakkhaṇikakammapaccaya (Paṭṭh I p.154).

According to this, moral volition is causally related to its co-existent mind and mental qualities, together with the material qualities produced by the same mind, through co-existent kamma. When these actions are carried out, there arise associated cetasikas. In kusala action or wholesome actions, there are 19 universal sobhana cetasikas and they are;

Saddha or confidence (faith ), sati or mindfulness, hiri or moral shame, ottappa or moral fear, alobha or non-attachment, adosa or non-aversion, tatramajjhattata or balance, kāya passaddhi or mental tranquility, citta passaddhi or mind tranquility, kāya lahuta or mental lightness, citta lahuta or mind lightness, kāya muduta or mental mouldability, citta muduta or mind mouldability, kāya kammaññata or mental workability, citta kammaññata or mind workability, kāya pāguññata or mental proficiency, citta pāguññata or mind proficiency, kāyujukata or mental rectitude, cittujukata or mind rectitude (Htoo Naing 2005).

These states, wholesome cetasikas come up dependent on the circumstance of different good deeds only. When one acts good deeds such as dāna, sīla and bhāvanā, such wholesome states above arise related to cetanā and mind-generated matter also conditioned by cetanā arises. For instance, when one is doing good deeds such as dāna, sīla and bhāvana, his expressions such as speech intimation (vacīviññatti) or (kāyaviññatti) body intimation are active and exist spread over the body and face and body and skin become bright, gorgeous, fair and so on. Directly, it is mind-generated matter (kammajarūpa), the consequence of cetanā, by way of conascent kamma-condition.

On the other hand, it is also causally related, by way of asynchronous kamma, to the resultant aggregates of mind and material qualities born of that kamma to be brought into existence in a distant period. This asynchronous kamma relation signifies that though the volition ceases, its energy does not cease but latently follows the sequences of the mind. Kumara remarked, ‘If one’s kamma is absent, how can its effect be realized?’ Even if previous education and other knowledge are not present, they support future education and other knowledge (Kumara, 2012). As soon as it obtains a favorable opportunity, it takes effect in the form of an individual in a future existence after the dying-consciousness has ceased, but, if it does not obtain any favorable opportunity, it remains in the same latent mode for many hundreds of existences. If it obtains a favorable opportunity, it takes good effect upon the next good realms by way of asynchronous kamma-condition. Therefore, not only is birth, the outcome of kamma, but also the experience of pleasant or unpleasant objects through the senses, such as seeing, hearing, smelling, and tasting, as well as the feeling of physical objects through the body sense, is the result of kamma throughout life. Some kamma generate their effects in the same life they were committed, others in the following life, and yet others in later lifetimes (Nina van Gorkom, 2010). Notwithstanding, an arahant who has eliminated craving and upādāna still possesses vipāka that is conditioned by asynchronous kamma-condition. However, after attaining arahantship, his action cannot yield results because action is only functional consciousness (kiriyacitta).

CONCLUSION AND RECOMMENDATIONS

This paper has examined relationship between upādāna and bhava through Paṭṭhāna perspective. From the viewpoint of Paṭṭhāna, there are several conditioning forces for the four types of upādāna to give support to bhava. Upādāna is taṇhā or lobha and diṭṭhi, unwholesome mental consciousness. It is uncovered in Paṭiccasamuppāda that how upādāna as unwholesome consciousness conditions wholesome kamma. However, the study has revealed that it is supported by decisive support condition (upanissaya paccaya) through the Paṭṭhāna perspective. Furthermore, force of conditioning (paccayasatti) between upādāna and bhava has been examined. In this regards, eight relations between upādāna and bhava as mentioned briefly in Visuddhimagga have been extensively analyzed with reference to Paṭṭhāna. The Paṭṭhāna explains the human existence as a complex web of conditions, conditioned dhammas, and conditioning forces. None of the changes are interrupted. The Dhammas are related to past, present, and future experience. As long as there is cause or conditions, there arises results. In the same manner, if upādāna is got rid of, bhava will persist in saṃsāra as cause and effect. People have to abandon the twenty-four conditional relations in order to escape conditioned and conditioning phenomena. Then they will achieve nibbāna, which is unconditioned reality.

Abbreviations

Ads                             Abhidhammatthasaṅgaha

D                                 Dīgha-nikāya

DA                              Dīgha-nikāya Aṭṭhakathā

Dhs                              Dhammasaṅgaṇī

DhsA                           Dhammasaṅgaṇī Aṭṭhakathā

M                                 Majjhima-nikāya

Paṭṭh`                          Paṭṭhāna

Paṭṭh-A                       Paṭṭhāna Atthakathā

S                                  Saṃyutta-nikāya

Vibh                            Vibhaṅga

VibhA                         Vibhaṅga Aṭṭhakathā

Vism                            Visuddhimagga

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