Chapter 9 - Samanantara paccayo (or contiguity condition)

Samanantara paccayoti- cakkhu vinnana dhatu tam sampayuttakā ca dhammā mano dhatuyā tam sampayuttakānanca dhammānam samanantara paccayena paccayo.

When the king dies this means the crown prince automatically becomes a king in that country where the king who died ruled. There is more sensible and more contiguity of kingship when the king does not die but he gives his kingship to his crown prince when he renounces and goes to the forest for higher mental training. The first matter is referred to anantara paccaya and the latter simile is referred to samanantara paccaya.

Otherwise nearly all description of paccaya in samanantara paccaya is the same as anantara paccaya. But there are some exceptions that samanantara paccaya is not the same as anantara paccaya. The above Pali pessage is just to quote that it is expressed in Patthana Dhamma. It means that_

In samanantara paccaya or contiguity condition--- cakkhu vinnana dhatu or cakkhu vinnana citta and its associated dhamma which are cetasikas [sampayuttakā ca dhamma] gives the condition for arising of mano dhatu (1 pancadvara avajjana citta or 5-door adverting consciousness, and 2 of sampaticchana cittas or receiving consciousness) and its accompanying dhamma [that is cetasikas].

Again

Mano dhatu tam sampayuttakā ca dhammā mano vinnana dhatuyā tam sampayuttakananca dhammānam samanantara paccayena paccayo.

Mano dhatu (one of 3 cittas, 1 pancadvara avajjana citta and 2 sampaticchana cittas) and its associated dhammas [cetasikas] gives the contiguity condition for mano vinnana dhatu [76 cittas of 89 cittas after substracting 10 panca vinnana cittas and 3 manodhatus] and thier associated dhammas [cetasikas].

This is also right for

1. sotavinnana dhatu to mano dhatu & mano dhatu to mano vinnana dhatu
2. ghanavinnana dhatu to mano dhatu & mano dhatu to mano vinnana dhatu
3. jivhavinnana dhatu to mano dhatu & mano dhatu to mano vinnana dhatu
4. kayavinnana dhatu to mano dhatu & mano dhatu to mano vinnana dhatu

Purimā purimā kusalā dhammā pacchimānam pacchimānam kusalanam dhammanam samanantara paccayena paccayo.

Purima means fore or foregoing and pacchima means back or last or one that is behind someone or something. Purimā purimā means dhamma that go in front of other dhammas or dhamma that arise before its following dhammas. If the foregoing dhammas are kusala dhammas ( there are 8 kamakusala cittas, 5 rupakusala cittas, 4 arupakusala cittas and 4 lokuttara kusala cittas ) then the following dhammas will be kusala dhammas [ 8 kama kusala, 5 rupa kusala, 4 arupa kusala, and 4 lokuttara kusala ].

Purimā purimā kusalā dhammā pacchimānam pacchimānam abyakatanam dhammanam samanantara paccayena paccayo. When the foregoing dhammas are kusala dhamma, the next following dhammas can also be abyakata dhammas. Abyakata dhammas are not kusala dhamma and they are not akusala dhamma. They are vipaka dhamma or kiriya dhamma and they do not have any kammic force.

This pessage says kusala dhammas can be followed by abyakata dhammas. Examples are

AT the end of 7th mahakusala javana citta there follows 1st tadarammana citta or retention consciousness, which is one of vipaka cittas. Tadarammana cittas are 3 santirana cittas and 8 mahavipaka cittas. All are vipaka cittas while mahavipaka cittas are sahetuka vipaka, 3 santirana cittas are ahetuka vipaka cittas.

Purimā purimā akusala dhamma pacchimānam pacchimānam akusalānam dhammānam samanantara paccayena paccayo.

If foregoing dhammas are akusala, then next following dhammas can be akusala dhammas. In akusala javana, there are 7 successive cittas. All are akusala cittas. The first akusala is followed by next akusala dhamma and this happen till 6th akusala javana citta.

Purimā purimā akusalā dhammā pacchimānam pacchimānam abyakatānam dhammānam samanantara paccayena paccayo.

Again when the foregoing dhammas are akusala dhamma, next following dhammas may well be abyakata dhamma. Example is 7th akusala javana citta is followed by the 1st tadarammana citta of vipaka citta which is a abyakata dhamma.

Purimā purimā abyakatā dhammā pacchimānam pacchimānam abyakatanam dhammānam samanantara paccayena paccayo.

When the foregoing dhammas are abyakata dhammas, next following dhammas can well be abyakata dhammas.
Sampaticchana citta or mano dhatu is a vipaka citta and it is abyakata dhamma and it is followed by santirana citta which is a vipaka citta and abyakata dhamma.

Purimā purimā abyakatā dhammā pacchimānam pacchimānam kusalānam dhammānam samanantara paccayena paccayo.

When the foregoing dhammas are abyakata dhamma, next following dhamma can be kusala dhamma. This is seen in votthapana citta which is mano dvara avajjana citta and it is kiriya citta. So it is abyakata dhamma. It is followed by kusala javana cittas.

Purimā purimā abyākatā dhammā pacchimānam pacchimānam akusalānam dhammānam samanantara paccayena paccayo.

Yesam yesam dhammānam samanantarā ye ye dhammā uppajjanti citta cetasikā dhammā te te dhammā tesam tesam dhammānam samanantara paccayena paccayo.

Purima means fore front before east in the face or which has happened first. Purimā purimā means those dhammas that have happened before other dhammas are. In this sentence if these dhammas are abyakatā dhammā then pacchima or follwing dhammas can be akusala dhammas. And the relationship is samanantara paccaya.

In an akusala javana vithi vara or in the process of cittas that are taking the object by responding in akusala manners there are 14 vithi cittas if the vithi vara is ati mahanta arammana or if the object is very clear object. After passing away of 3 bhavanga cittas in the name of 1.atita bhavanga citta or past life continūm, 2.bhavanga calana or vibrating life continūm, and 3.bhavanguppaccheda or arresting life continūm there follow 14 vithi cittas to constitutes up to 17 cittas together with foregoing 3 bhavanga cittas.

At the end of 14th vithi citta or at the end of 17th citta the original rupa serving as arammana or object also disappears along with 14th vithi citta or 17th citta. After 3 bhavanga citta, the first vithi citta in akusala javana vithi is pancadvara avajjana citta. This citta is kiriya citta. It is ahetuka kiriya citta. It is a kiriya citta that cannot do the job of javana kicca or mental impulsion function. But it does the job of avajjana or the job of adverting. As it is a kiriya citta it is an abyakata dhamma.

Panca dvara avajjana citta is followed by panca vinnana citta or 5-sense consciousness. This citta is vipaka citta. It is ahetuka citta. It is doing the job of seeing if the citta is cakkhu vinnana, hearing if sota vinnana, smelling if ghana vinnana, tasting if jivha vinnana, touching if kaya vinnana. As it is a vipaka citta it is also an abyakata dhamma. Foregoing is pancadvaravajjana citta which is an abyakata dhamma and this is followed by panca vinnana citta which is also an abyakata dhamma. This is also samanantara paccaya.

After passing away of panca vinnana citta there arises sampaticchana citta or receiving consciousness. It is ahetuka citta. It is a vipaka citta. As it is a vipaka citta it is abyakata dhamma. Foregoing citta pancavinnana citta is also abyakata dhamma and it is then followed by sampaticchana citta which is also abyakata dhamma. Again sampaticchana citta or receiving consciousness is followed by santirana citta or investigating consciousness. Santirana citta is an ahetuka citta. It is a vipaka citta. So it is also an abyakata dhamma. Foregoing citta is sampaticchana citta which is an abyakata dhamma and it is then followed by santirana citta, which is also an abyakata dhamma.

When santirana citta or investigating consciousness passes away there follows votthapana citta or determining consciousness. This citta is manodvaravajjana citta doing the job of determination or votthapana kicca. Manodvaravajjana citta is a kiriya citta. So it is also abyakata dhamma. Foregoing citta is santirana citta which is an abyakata dhamma and it is followed by manodvaravajjana citta doing the job of determination or votthapana kicca, which again is an abyakata dhamma. And this is in line with samananatara paccaya.

As the vithi vara is akusala vithi vara as soon as votthapana citta [manodvaravajjana citta] passes away there follows the 1st akusala javana citta. So foregoing citta is manodvaravajjana citta which is an abyakata dhamma and this abyakata dhamma is followed by 1st akusala javana citta which is an akusala dhamma. So this indicates that purimā purimā abyakatā dhamma pacchimānam pacchimānam akusalānam dhammānam samananatara paccayena paccayo.

The causal dhamma or the supporting dhamma or paccaya dhamma here is votthapana citta or manodvara avajjana citta which is an abyakata dhamma and the resultant dhamma or paccayuppanna dhamma or conditioned dhamma here is the 1st akusala javana citta [this may be one of 12 akusala cittas]. The relationship between the causal dhamma and the resultant dhamma is called samanantara paccaya. Becuase there is no interval in between. Paccayuppanna is made up of paccaya and uppanna. Paccaya means support and uppanna means arisen. Paccayuppanna means the arisen things that has been supported or conditioned.

Paticca Samuppa dhamma or Dependent Origination does not show such a particular relationship between the causal dhamma and the resultant dhamma. Dependent Origination or paticcasamuppa dhamma just reveal the cause and the effect serially without ever mentioning how the relation is done in between these two dhamma of cause and effect. But patthana dhamma definitely reveals how they are related.