Bali Text Society ‘Taaxszariox Sentes No. 4 DISCOURSE ON ELEMENTS (DHATU-KATHA) ‘THE THIRD BOOK OF THE ABHIDHAMMA PITAKA, A Translation with Charts and Explanations by U NARADA MULA PATTHANA SAYADAW (of Rangoon, Burma) Originator of Abidbamma Charts Assisted by THEIN NYUN Pubtishet by THE PALT TEXT SOCIETY, LONDON Distributed by PGE & KEGAN PAUL LAD.Pest published Heprinted ISBN 07100 8850 3 (© PALI TENT socIETY CONTENTS: osewors ny Mos 1. B. Hons aaron ne Tux Nox Iemoovcrion ae U Nisaoa curren TE Cuasncamox ax Uneuasemcarox “arene & Bn & 1. Gastorep ano Uscuascise ‘cetanaand Awe (Gia alt of ger plato ft Mao od Chas of Chapter IE (Ghar Mato f Caper epson of the Mato ard Chas of Caper IE | 1. Cassinep ax0 Cease Oto ad Saree tt of Caper ‘Expat of he eet Chas of Chapter 1 ¥. Uxrascuney any Uxctanso 35 Quote and Awe Ghar ett of Caper V [eplnnton of he Meth! an Chart of haptr'V VE. Aesgearow ax Desccaion oe bod of Caper VE ‘Bhpnattono he lao we hart Chapter VI ats : ub IContonte xara noe 1%, xt xi x, iH Ques tnd Anew tos [Brpooton of he Melb od Chat of Chapt van >." tgp Disocren ax Amore Gerson dares - mo GaN. Meo ofthapet XI ‘Bp be Meh a Chai of Chapter VEL an ‘Se ueuena and mwa us ste of Chapter fang 09 pant fe Meth et Char of Caper | Duro 00 pees i Gat ft fucing Wt apoio fn Method aol Charo Chapor X i oe mt thd ot epee Sh : spaniel el Chet f Caper Xt Cusssinee avo Usecassiizo Concrnsna Tne Assocr=D ST Gace an Agere asa (Ghee eth of per XIL SEiaonton ofthe Mabe and Car of Chapter XIE Asegunzs Nig ay Dasacrey Faok ae Uneasy (tr Matiod of Cheer xu fig 1 ‘Blanton ofthe Maho aid Chart of Chapter XII ie boig 1 Cesezneo aso Useuassineo Cosernese TH Drsscts> ee the of gee SIV fing ib Bxpianton ofthe Metbod at Char of Captor NIV "ae Ereata ‘Profuc: pxvi 128 ro read: (6) investigating consciousness (0) determining consciousness; (8) seven suscessve wholesome. 1.29 change (8) 10 (9. Throducion: paxxxsit L6: change 37 10 38, FOREWORD Daring recent years non-Pali readers anxious to study Early Buddhism have taken an interest, which is still growing, in the ‘Theravida Abhidhamma tradition, But requests for works of this nature have been impotsible to mest adequately, Tn the first place Mrs. Rhys Davide's very valuable A Buddhist Manual of Peyeho Iegical Bikes (Dhammasaigan), published under the patronageof the Royal Asiatic Society, Ist ed. 1900, 2nd ed. 1923, with 8. Z. Aung, Points of Controversy, 1915 (PTS), reprinted 1961, and B. C. Law's Designation of Huonan Types (Prggalapaiiats), 1922 (PTS), had fall long been out of print. Th any case these two later hardly predent the core of the Abhidhamma taaching, which ia a systematic arrangement and treatment, with elaborate classifctions, of the physical and mental elements and processes it analyses and regards ‘as real” in the highest op absolute sense. Secondly, if one exeopts the Abhi translated as Compendium of Philo sophy, 1910, eprinted 1958 (PTS), these re, as far as Tleow, tho only Pali Abhidbarmma works to have been rendered into English in their entzety. ‘Therefore it was a pleasant surprise when a learned Sayadaw rote from Rangoon offering the PTS a translation of the Dideu- ath, the third book of the Abhidhamma-Pitaka. 1 accepted this timely proposal with gratitude and confidence, both because the Aesirability of adding a translation of an essentially Abhidbamma work to the PTS's list of publications was obvious, and because as already aware of the Sayadaw's reputation for erudition and scholarship in this particular field of studies of which Burma has been the home and centre for centuries, “n tranaating the present comparatively short but important work and clarifying ite highly compressed elasifications by the use of charts and explanations socompanying the ckarte U Narada, ‘Mala Paijhina Sayadaw (Originator of the Abhidhamma Charts) hhas been asisted by U Thein Nyun of Rangoon. ‘Thus they have, fas Mrs. Rhys Davids wrote of another contributor in her Inteo- Guctory Note to Buddladata's Manual, “rendered a service of no alight value to the study of that Abhidbamma tradition which thas survived, in Theravids Buddhism, tothe present day. 1. B. Honvea, London, 1961NOTE Translations of Abhidhamma works published by PTS since 1961: 1 Relations (Pathana) by U. Narada, 100 ‘The Book of Analysis (Viblanga) by U. Thitis, 1969 A Buddhist Manual of Peychological thies (Dhammasrigani by Mrs. Rhys Davids, Sed. edn, 1974 Condo LBM, London 1016 PREFACE tis extremely dificult for one to become a Supremely Enlightened Buddha. First of all one must have qualified oneslf to recive the prediction from a living Buddha. This, too, is dificult because the following eight conditions have to be satisfied — 1. That one is 6 human being. (It is not possible for « Deva or Brahma to become a Buddha.) 2, That one isa man. (It isnot possible for woman, a hermapbro- dite and 50 on who do not possass the 82 bodily signs of « ‘great man.) 3. That the inherent qualities of Arabatship have already been acquit in the existence when the prediction was made, 4, That one mects with a living Enlightened Buddha. (The wish ‘cannot be fullled if itis made to an Enlightened Buddha ‘who has pasted away, to a Silent Buddha, to an Arahat or st a pagoda.) 5, That one is a Bhikkhw or, if a hermit, ono who has petfect confidence in Kamma, (The wish to become an Enlightened ‘Buddha made by an ondinary person will not be fulfilled.) 6, That one has acquired the 8 attainments and 5 supernormal powers. (One who has not acquired these attainments and powers isnot able to examine and select the perfetions to be practised.) 17, That oneis ready to give up one's life tothe Bnlightened Buddha. 8, That one has the dominant deste to practise and attain the perfections which are necessary for becoming an Enlightened Baddha, With repard tothe last condition, the nature ofthat desire can be understood from the following examples :— [it s heard that one can become an Enlightened Buddha by :— (@) Swimming from one end to another of a world aystem filled with water, or (©) walking from one end to another of a world eystem filed with live coals, or (©) walking from one end to another of « world system filled with spears that pierce through the fet, orx Discourse on Elements (4) going from one end to another of a world system of a thick and entangled forest of bamboo groves and ereepes of thorn, oF {suffering torment in hell for 4 inealeuable aeona and 100,000 ‘world periods, there willbe no thought ofthe immensity ofthe task or the extreme hardship but only the desire to undertake the fest without » ‘moment's hesitation. ‘After the prediction, the Buddha-to-be has to practise and attain, ‘he ten perfections of charity, virtue and so on for the minimum petiod of 4 incalculable aeons and 100,000 world periods in order to become the Enlightened Buddha, Ie kas to undergo all kinds of hardship in practising them for the purification of hie mind, passing inmumersble times from one existence to another and from, fone world to another, A a result he acquires perfect knowledge of both matter and mind, ‘Buooua's Puarect Kxowuepon ov nue Manentat, Woato Tt is abundantly clear from the expositions concerning matter in the Abhidhamma and the Suttas that the Buddha had perfect knowledge of the material world which, out of His boundless compassion for all beings, He expounded for their welfare and prosperity. Ta the Nina-Vibbanga of the Abbidhamma the Buddha revesled bis profound kmowledge of the nature ofall kinds of elements, Here are a fow extracts concerning inanimate things, When the Buddha saw a tree He could tell what predominant elements caused (1) the trunk to be white, black ot uniform in colour ; (2) the bark to be thick or thin; (3) the fowere to be red, yellow, brown or white in colour and theit scent to be good or Bad; (4) the fruits to be small, big, long or round in shape ; their interior good, fine or ‘coarse ; thei adour good or bad and thei taste sweet, sour, hot ‘or astringent; (5) the thorn tobe sharp, blunt, straight or crooked tnd red, black, brown or white and so on in colour. The Pitekas ‘alto speak of the Buddha's perfect knowledge of matte Preface x Buppua’s Penrecr Kyowuepes ov mus Mis ‘There are numerous accounts in the Vinaya, Sutta and Abhi- dhamma Pijakas of the Buddha's perfact knowledge of the mind ‘The tole purpose of His teaching was to reveal the methods for the destruction of unwholesome states such as greed, hatred and delusion and the overcoming of the five hindrances so thet beings would ‘become purified in mind and thereby attain eleaso from the suffering due to existence Tas Anromaxota was Exrouxpep ny Tie BuDDua ‘The Abhidhemma is so abstruse, profound and subtle that only Enlightened Buddhas are able to give a complete exposition of i because of their Omniscience in three respects :— (0) Peract knowledge of lth things knowable which at (2) con- ‘itoned ;() subject tochange' (c)charecterstie or qualities cf things; (2) Nibbana, and () concept, (2) Perfect knowlege of the various kinds of expositions for teaching the above in deta (8) Perect knowlege ofall beings who are worthy ot unworthy of instruction for deliverance, he. — (a) The nature of the minds in past existences. ‘The Buddha Jknew who held the eteralist and annihilationist views for who held right views and practised to attain insight knowledge (©) the predominant nature of the minds in past existences. "The Buddha know that it was beesuse of the predomin- lance of greed, anger or delusion in the past that a particular being is greedy, easily roused to anger oF ull and distracted in his present exietenee. Similarly for those who are non-greedy, amiable or intelligent; (©) the unvwholesome tendencica that lie dormant in beings. ‘The Buddha knew which of the following seven ten- doncies were predominant in a being: (1) sensual craving; (2) anger; (8) conceit; (4) wrong views () doubt; (6) eraving for higher existence, and (1) ignorance ;xi Discourse on Blemente (@) the delight of the mind to dwell on object boldly and fron. This delight is similar to that of der to roam the fort or fish to live in water. ‘The Buddha knew ho delights in which particular seas object (6) the trata inherited a the result of repetition in past ‘stence ‘The Buddha knew who bad the tats of Just, harsh speech and 20 on, and the appropriate teaching to be expounded. Although the Araats have detroyed the deflemente they cannot overcome their tmaita, It is only the Buddha who destroys the trite together withthe deflements; (J) the habits formed inthe present existene. ‘These habits ‘may be aoguieed from parent and companions ust ike contagious diseases, Environment plays gest part in the formation of habits. ‘They are of six type: (1) Tse; (2) anger; (9) delusion; (4) applied thought ; (6) ith ; (0) intligenc, ‘The Buddha knew the par ticalar typeof habit of a bsing and the prope teaching sand meditation to be given; (0) he good deeds that were performed ia past existences ‘The Buddha knew the kinds of good deeds performed by a being andthe right kindof teaching 0 be given, for deliverance; (0) the deeds done in pat existence withthe sole purpose of taining release from suffering. These consist of the 10 perections, The Buddba knew the level a bei had stained in regard to them. Muzuovs ov Teacassa ‘There are the Satta and Abhidhamma methods of Teaching. In ‘the Sutta method, the inclinations and mental status of the audience fare considered by the Buddha, Will this person quickly realize the Four Noble Truths by an exposition of the Teaching on the ‘aggregnte, or the buses or the elements! IF itis to be on the aggre- _gtes, wil it be necessary to give the exposition briefly or wt length 7, ‘When this has been decided, the mental dispesition of the being in, ‘past existences is taken into account and the appropriate Teaching Prefece si ‘ThinSutta method on the aggregates, bases and elements {sto be found in the Saiyutta Nikiya, In this method the Buddha does not have the opportunity to display His Rnlightoned Knowledge. Tn the Abbidhamma method, no attention is pid to the individual Dut only to the facts about the nature ofthe ultimate truths as flly, comprehended by Enlightened Knowledge. And even then only the Patthina gives the widest and fullest scope for this. "The Abhidharoma is presented in technical language where the philosophical terms, denoting ultimate truths, are defined and fxplined. ‘The Sattas are presented in conventional language though philosophical terms are included. So good knowledge of the Abhidhamma is essential for gragping the true significance ‘of the Teaching of the Suttas. Therefore it must be studied before ‘the latter so that a deeper and clearer knowledge of them may be seine’. Tas Apmipmaxma was Exrouxpep i uz Deva Wort Tn the Abbidbamme the triplets and couplets, which procede the exposition of the Dhammasangeni, form its framework for ‘analytical and relational treatment in a systematic manner. At ‘the very beginning the Dhammagangent deals with the frst triplets, “States which are wholesome, unwhelesome and indeterminate, bbut the exposition about them i completed only in Patthina, the end of the Abhidhamma, "Therefor, in order to give e complete picture of Abhidhamma it has to be expounded from the heginning two the end to the same audience at one sitting lasting for three ‘months. Only Devas and Brahmas are capable of remaining in one posture for that length of time and this is why the Buddha expounded the Abbidhamma in Tavatiiaa, the abode of the 33 devas. ‘Tur Auniouamaa is Anstause, ProvooxD ax Svsrun ‘The Abhidhamma Teaching, revealed by Enlightened Knowledge i abstruso, profound and subtle. ‘The fist chapter on the Risings of Consciousness” in the Dhsmmusasigant, which was expounded fiat, states — “Whenever a wholesome consciousness belonging to the sensuous plane hes arisen, which ia accompanied by joy and associated ithxiv Discourse on Elements knowledge and has as its object, sight, sound, emell, taste, tangible ‘object, cognizable objector whatever, on that occasion there is — 1. Contact 2, Feeling 8. Perception ‘The contact group of 5 44 Volition (phassa-pafcaka) (6) Consciousness '. Applied Thought Factors of Jhina 7. Sustained Thought (Ghinadgs) 8. Rapture 9. Bliss (10) One-pointednes of mind TL, Faculty of Faith Fuoultien 12, Baeulty of Energy (indsiya) 13, Faculty of Mindfulness 14, Faculty of Concentration 15, Faculty of Wisdom 16. Recuty of Mind 17, Faculty of Mental Joy (18) Faculty of Vitality 19, Right Understanding Path factors 20, Right Thought (magenng) 21, Right Bort 22, Right Mindfulness (23) Right Concentration 24, Power of Faith Strengths 25. Power of Energy (bala) 26, Power of Mindfulness 27. Power of Concentration 28, Power of Wisdom 29, Power of Shame (80) Power of Fear SL. Non-greed Wholesome Roots 532, Non-hatred (Gusula-mala) (83) Non-delasion 34, Nom-avarioe ‘Wholesome action 35. Nonilwill (Kammapatha ways of action) (36) Right Understanding (Ucuaals-kammapatha) 37. Shame ‘The guardians of the world (38) Fear (okapla) Preface x 90, Tranquility of Mental factors The Six Pairs 40, Tranquillity of Consciousness (Yugalaka) 41, Agility of Mental factors 42, Agility of Consciousness 48, Planey of Mental factors 4, Plianey of Consciousness 45, Adaptability of Mental factors 46. Adaptability of Consciousness AT. Proficiency of Mental factors 48, Proficienoy of Conssiousness 49, Uprightness of Mental factors (60) Uprightness of Consciousness ‘1. Mindfulness ‘The Helpers (Upaleiaka) (62) Clear Comprehension ‘3, Tranquility ‘The Pairwise Combination (64) Insight (Yuganandha) '5, Determination ‘The Last Dyad, (66) Undistractedness (Pihi-duka) ‘According to this, the mental factors arise together with con seioumeas at the moment when one of the six objects, say visible object, ia taken. Although they arise together each exhibits its ‘own characteristic and carves out ite own function. For instance, ‘conaciousness exhibits ita characteristic of being aware ofan object, contact that of touch and feeling that of experiencing the object. ‘These mental factors always (1) arin together with consciousness (2) cease together with consciousness (9) take the came object as consciousness, (4) have the same base us consciousness. ‘These are theit four characteristics of association with conscious ‘ess at mentioned in the Bxplanstion to Chapter VI of the Dhatu- ahi. "This will now be explained further. Fist of all, since conssious- ness must be aware ofan object, it cannot arise without an object. ‘This is in accordance with the object-condition of the Patthina. Tn the cate when consciousness doesnot arise asin slep there is thexvi Discourse on Elements arising and ceasing of the mental lif-continuum which takes as object either a good or evil action (kamma), a sign of good or evi, ‘oltion (kamama-nimitta) or a rign of destiny (gati-imitta). Tt js the object that was taken at the time of death in the previous existence, ‘There are many accounts ofthis mental life-eontingum, such as Bhavatgat évajjaniya ” and 0 on in the Patthine.. So when wholesome consciousness ariss as the result of taking a visible object, the statement given above -— (2) The mental factors arse together with thet consciousness is in accordance withthe eo-nascence, mutuality, support, association, ‘presence and non disappearance conditions of the Paffhina where it is stated that “The four mental aggregates are related to one nother by way of comnascenee condition” and so on. (2) The mental factora cease together with consciousness, Con- sciousness Insta for 3 momentary phases, nascent, static and ceasing. So the mental factors, which arise together with consciousness, also, last forthe atime time and cease together with it. Only when one ‘soup of consciousness and mental factors ceases can another arse. It is stated in the Truth, Mental Formation, States and Faculty chapters ofthe Yamaka and inthe proximity condition of Patthina ‘hata process of arisings and ceasings of thee mental groups take ‘lace which iin accordance with theienature. Therefore, the whole- some consciousness together with the mental factors which arise as the result of taking a visible object is only a part of this mental process, The complete process consists of (1) vibrating of the life Continuum ; (2) arrest of the life-continuum.; (8) 5 sense-oor tadvertenoe ; (1) eye consciousness; (5) recipient consciousness; (©) investigating consciousness; (7) seven suceesive wholesome impulsions, and (8) tro suoceative momenta of registering con- sciousness, The rt wholesome impulsion of the seven in the process is related to the second by way of proximity, contiguity, decisive support, frequeney, absence, disappearance conditions of the Patthina. Thus the first impulsion of the consciousness and ‘mental factors brings about the conditions forthe second impulsion toarise, When this happens, the frst impulsion has ecased and the second is present, It isthe same with the remaining impulsions ‘Except in the non-pereepted plane of existence and at the time of the Attainment of Cessation while alive (Nieodhasamipatt), i.e on those occasions when there is suspension of consciousness ‘nd mental factor, the groups of consciousness and mental factor in, Preface wii ‘the remaining 90 planes of existence are always arising and ceasing ‘and immediately following one another by way of proximity and ‘other conditions, This goes on from one existence to another, from fone worl to another. At the end of one existence the ceasing of the ‘eath-conscionsness is immediately followed bythe arising of rebirth- consciousness without any intervening period of time. And in the ‘ew existence the groups of consciousness and mental factors whieh arise as the result of taking different objects, succeed one another ‘0 long as the round of rebrths is not ended. This also holds true ‘even in the ease of the living Arahat who has not attained final ‘extinction (parinibbina). Tt i only with death-consciousess of ‘the Arahat that the proximity condition no longer functions; for sinoe no new mental group will ever arse agua, there i no more rebirth in any plane of exittene, ie. materiality and mentality will, never manifest themselves agai. (8) The mental factors take the same object as consciousness ‘The visible object taken by consciousness is taken also by the mental factors which arise together with that consciousness. This is the same for all the other five objects, A detailed account of these ‘object ia given in the objoct- condition ofthe Patthina (4) The mental factors have the same base as consciousness, Tn the 4 immaterial existences and the non-peroepted existenes rebirth ean be avoided by the practice of mental culture ; ut in ‘the remaining 26 planes of existence the consciousness ad mental factors cannot arise without « physical base. For example, eye- consciousness is dependent onthe eye-buse, eat-conseiousness on the fear-base and s0 on for the other sense-conseiousnesses, "Thus, excluding the 4 types of immaterial resultant consciousness, the ‘mind clement and the remaining 72 types of mind-consciousness can only arise in dependence on the heart-base. ‘The fact that con: seioumness and mental factors arise dependent on the six bases is ‘to be found in the Patthina under support, pre-nascenee, faculty, dissociation, presenoe and non-dissppearance conditions, ‘There it is statod that “ tho eye-base is related to eyo-conseiousness, ear- ‘base is elated to earconseiousness.. bodily conseiouanest, physical Dba is related to wholesome sates, physical bas i related to un> wholesome states, physical ase is related to resultant indeterminate, inoperative indeterminate states” by way of the above conditions,wi Discourse on Elements ‘Tae Base Soectriny as Heant-Base 1x Tam Consexranes ‘The physical base mentioned above in the support condition and others of the Patthina isnot specified as heart-base. There is no dispute about the locations of eye-base, earcbase, ete., but only bout the lation of the physical hase on which the mind-element ‘and mind-consciousness are dependent, Does it reside in the brain, Tung, heart or anywhere else in the human system ? The com” rmentarioe etate that in the eantre of the heart there is « cavity, the size of the hollow of « punnage seed (the Alexandrian laurel, tree) whichis filed with blood spread throughout which is the physica base. Ite specific locality, therefore, is designated eo the heart base. ‘Tue Base 1s xor Exrounpen ns nite Daanwasaxoant Why was this physical baso of mind-conscioutnees which was ‘expounded by the Buddha in the Patthina not expounded in the ‘Dhammasaigant ? The reason is that the symmetry of the twofold classification of object-coupleta would not be upheld. Ta the matarality soction of the Dhammasatgani, where the table of contents is laid down by means of unitary, twofold end so on up to clovenfold classifcation, itis stated in the twofold clasfiation fon base-couplets that “There is materiality (eye-base) which is the base of eyo-onsciousnoss. There is materiality (all materiality except eye-base) which is not the base of eyeconsciousness Similar statements are alo made forthe remaining 4 bases of ear. ‘consciousness and so on up to bodily-conseiousnete, But there is ‘no mention of the twofold classification of the sixth base which ‘would have tobe stated as follows — “There is materiality whichis the bate of mind-oonsciousness, ‘There is materiality which isnot the base of mind-constiousnes.” If this had been done, the physical base, specified as heart base in the commentaries, would be inferred. With regard to the object-couplet, which comes after the base- couplet, similar statements are also made. “There is materiality (Cisible-object) which is the object of eye-consciousnese, ‘There is ‘materiality (all materiality except visible-object) whichis not the object of ear-consciouaness and 40 on up to bodil-conseiousness, But the twofold clasifcation that "There is materiality (al Pace a matey) which athe objet of mindonsoumen, Ther is tteality which isnt the objet of mind cotiouness "snot inlued, Kenzo sine all arity, withoatexrptin isthe Cojo ef mantcomeivann, the es part not adil Hoos th ath ofl chanation of het soups exsadd, tr there wou hve been 6 tefld casein or avenues tad 8 for vbje-eounets, ‘The eynietry would have bean lost fd thane who were being ntaced cfu, ‘Therefore, the {Sith oofld wean of base-coupet wan leon, but oe Tense thee is-no phyéal base of tid’ ent and mind "Tho above gives an en ofthe pert knowl ofthe general caarctratin of coments bd metal fata and of thet fev chersctratifanetions 040 wich elie only bythe Balghtened Budd. ‘The Eler Nouns inthe Mind Jui (p18) ger an ilstation to pote out how exexely Eitcls tito tain ach knw ‘Te Bher! "A had thing there, O King, which the Bleed One has dent.” Ditinde; “And hat that" The ler; “The Sxng of ll thon mental groupe which depend te oe ona sealing at sh contac, Such is felngs and auch pecepon, end auch elton and ach conciousness” Mada: Ghee ah at ‘Te Ble: “Suppor, O King an wre to wade dws nto ocean td, tla sme waste pl of hi and, wer to tate i with his tongue Coal be Citing wheter were mater rom the Ganges SYamun, Acrva Saab from the Mai T= Maida: “Impose The Ber; “Me del than tat reat King, i it to have Totingused between the metal poups hich flow onthe exeoae of any on of the organs of ‘Tue Mevuone o» Exrostmox oF Tax ASHIDNAMOCA "The Abbidhatma cannot be understood without knowing the methods ofthe exposition. In expounding it the Buddha providedx Discourse on Elements ‘those wherever necesary. Por instance, in the Dhammassdgent cach type of consciousness is lasified, eg.“ Now, on that occasion, the sgaregates are four, the bases are tro and the elements are two ‘This method is then applied to the clasifcetion of states under sggregates, bases and elements in the frat chapter of the Dh kath and the four subsequent chapters are based on the method ofthis chapter. In this manner the Buddhs provided methods right ‘up to Pajthina. Here the subject is treated in numerous ways, but the methods are always given, Therefore, the Abbidhamme, unlike the Satta and Vinaya, must be studied under a teacher who is conversant with the methods. The translator of this text was the first to devise charts of tho Abhidharima for easy understanding, {In fact the Patthina, in the form of chara, is being easily studied at present in diferent parts of Burma, Tn ths connection the author suggests that the Pali Text Society publish Charts of its Com- pendium of Philosophy” as an aid to the proper understanding of this text. Te is believed that by doing soit will become « much ‘more popular publication Discourses ox tu Euesrss ‘The Buddha's discourses on the elements, besides being found in the Dhitu-athi, ooour also in other Texts of the Abhidhamma Pitaka such as the Dhitu-Vibbuige and Dhitu-Yamaka of the Vibhanga and Yamaka Texts respectively. ‘They are also contained in such Sutta Pitaka passages as Dhita-Manasikira in the Mahi- Satipatthina Satta of the Digha and Majhima Nikyas ; in the ‘Mabi-Hatthipadopama, Dhitu-Vibhatga and Rahwlovida Suttas of the Majhima and in the Dhitu-Saayutta of the Saiyutt, ‘The treatment of the elements in each ofthese discourses is briely| as follows — 1. Dhitu-Vibbanga of Abbidhamme Vibhatge. ‘This chapter consists of the Sutta, Abhidbamma and Catechism Sections. (2) The Sutta Section deals with thre sts of 6 elements making & total of 18. They are(1) earth, wind, het, water, space and ‘consciousness; (2) pleasant feeling, painful feeling, mental joy, grief indiferent fling and jgnorance ; (3) list, il- will cruelty, renunciation, non-l-will, non-eruelty. Preface = Peace nt ales ti ee rr BaP ERESESREEE - Pe ‘on the elements that are wholesome, unwhole- tne ms tn, en eimai Sac sDieTanie on on - i eae arid ae soe eB oY od ti ae sn ree cine or dee, cy cet, Toe Si, i ne on cee cage thin the following form of question to which the surwee pants 1s nn sr ot ee caer arena ry accra i pats acai bale te e form of question to which the answer is provided. “ Does ifn en eet oe eae ces aoe aan ae ferme hn a. cexxii Discourse on Elements 4, Majjhime Niky, ‘The four elements, earth, heat, water and wind, which ere internal tnd external, are deult within detail in the Mahi-Hatthipadopama, ‘and Mahi-Ribulovide Suttas; and six elementa, earth, hest, water, wind, space and consciousness are dealt with in Di Vibhabga Sutta, 5, Sarnyutta Nikiye, ‘The 18 elements in groups of three such as eye, visible objet, ‘eye-consciousness ; ent, sound, ear-consciousnes, et. are dealt with toshow thei diverse natures and as a result of which diveroe results fare produced. The following is an example taken from the trans. lation by Mrs, Rhys Davids, Kindred Saying, i, pp. 101, 103 :— ‘The Exalted One said this: “ What, brothren, is the diversity in elements ? ‘The elements of eye, of visible object, of eye-con sciousness; the elements of ear, of sound, of earconsciousness. the eloments of mind, of cognizable objects, of mind-consciousness; this, brethren, is ealled diversity in elements Bocauso of the diversity in elements, brethren, arses diversity in perceptions; because of diversity in pereeptions artes diversity ‘nintentions (ims); because of diversity in inventions (aims) arises diversity in desires; because of diversity in desire artes diversity in distress (yearnings); because of diversity in distees (yearnings) aries diversity in quest” Besides these, there are many other discourses on the radiant clements, the lust elements, the elements of infinity of space, infinity of consciousness, nothingness, neither perception nor non perception, attainment of cessation and go on, ‘The Dhitu-kathi, however, deals withthe clssifation and non- clussifcation, otc. divided into 14 chapters, of the 22 triplets and. 100 couplets already expounded in the Dhammasadgeni and of the ‘aggregates, bases and elements, ete, already expounded in the Vibhasga, Tae Eumwexrs ‘An clement is defined as that which bear its own intrinsic natare, Teeannot be split up or transformed into another, ‘The elements are abstract qualities and as such are empty and void of substance, self, soul, I, being, person and life. Except for Nibban, which i Preface xxii permanent and unconditioned, the rest of the elementa are the ‘ultimate constituents of all things which are said to be animate ‘and inanimate, These latter clementa will be briefly dealt with There. For when one bas really grasped their true natures in a practical way for oneself, they will be realized as suffering and sven up. Only then will Nibbina be attained ‘Taz Conpretonep Naruns oF Euswents ‘The elementa are not permanently present. Thoy arise to exhibit their own characteristic natures and perform their own characteristic functions when the proper conditions are satisiod, and they cease afte thet span of duration. Thus no being has any control over the arising and ceasing of the elements and they aro not at his merey ‘of will however mighty and powerful he may be. Tn other word, ‘the elements have no regard for anyone, show no favour to anyone ‘and do not accede to the wishes of anyone. ‘They are entirely ‘dependent on conditions. ‘For example, when the four conditions: a visible object, the ‘sense of sight, light and attention, ae prevent, the eye-consciousness clement arises, No power ean prevent this element from arising when ‘these conditions are present or cause it to arse when one of them in absent. Brnuners ane ram Unenuare Coxsrirvewrs o Tarvcs What is conventionally known as a piese of wood consste of ‘ight material elements, earth, heat, wind, water, visibility, odour, taste and nutriment. ‘The sense of touch reveals (1) that itis hard which in the cbaructriti ofthe earth * clement; (2) that it is cold ‘which is the characteristic of the heat eloment ; (8) that tis resistant to the touch which is the characteristic of the wind* element. "The cohesion of the above thres element is the characteristic ofthe water element, ‘The conte of sight reveals tha it is visible which ‘he otis ar termed earth, wind and mater sounding to pola Abi tum ge atte ae notte abe hk eral mer OF cr, {povoua ved nd gud waltwie Discourse on Blemente ia the characteristic of the visible object element. ‘The sense of ‘odour reveals that it has some odour which is the characteristic of ‘the odour element. ‘The sense of taste reveals that it has slight ‘taste which isthe characteristic of the taste element. And since it has some nutritive value it has the characteristic of the nutriment clement. ‘This piece of wood may be split up into its ultimate components such as protons, electrons ete., but these still consist of the eight elements, Al things said to be inanimate invariably consist of groups of ‘hese eight inseparable material elements, Each cartes out its ‘own function but does not essist the other elements in earrying out their own functions. However, they are dependent upon one another for theit arising in accordance with the eo-nascence, mutuality, ‘support, presence and non-disappearance conditions of te Patina, For example, dependent upon the earth element, the remaining three primary elements, heat, wind and water arse; dependent on. ‘the three primary elements, earth, hest and wind, the water element arises; dependent on two primary elomenta, the remaining two primary elements arise. Again, dependent on the four primery clements, there arise visibility, odour, taste and nutriment, which belong to the twenty-four derived elements of matter aggregate, {in avcordance with the co-nascenes, support, presence and non disappearance conditions of the Patthina. All things said to be animate consist of material and mental flements comprising (1) 28 material qualities such as the eight inseparable elements given above, the five senses, masculinity, femininity, bodily and verbal intimations; (2) 52 mental factors such a8 feling, perception, intention, attention, applied thought, sustained thought, decison, greed, wrong views, conceit, anger, envy, stnginess, worry, restleseness, delusion, shame, fear, faith, ‘mindfulness, non-greed, amity, knowledge, sympathy, and (8) con Sciousness. Only the appropriate material and mental elements arise together on each occasion. As said before, only an Enlightened Budidha pereeives exch one of them at the same time, Others, who know how to observe them practically, perceive only the predominant clement. For example, when greed asses in one’s continuity other ‘material and mental elements lio arise but only greed is observed. It is possible to observe another mental element accompanying greed when itis looked for in succeeding mental groups of greed. ‘When greed, anger or mental joy is predominantly manifested in Preface xxv another person it is conventionally anid that he is greedy, angry or happy. The details about these elements cannot be given here Dut ate to be found in the Abbidhamma, ‘Tue Buruesrs anz Vor oF Sunsrasce ‘The clement, being abstract guaie, axe empty and void of ssbetane, Sins ony thte clement all ext nasa obra things ar toe found outside them. o, in the ultimate sea, ‘here are sic things but only the abstract elements. Bat in conventional language it bas to be aid tha inanimate thing ae toede op of eight material elements, Most peopl, ignorant f the natare feloment, interpret histo mean tha subantal inanimate ‘hing exist uit up of the eight clement. This ble has come shout partly owing to a lack of proper knowledge ofthe consions teow clement, The 9 sense-conscioumesselaments and the mind clement are consis of sense objects which are material elements Mind onaciamness elmer, however, x conscious of object of thought Sich are either ofthe pat, prosnt or future, nutri or mental yea or imaginary. All theo conaiousea element occa in mental Process. A mental proc of senieconsiounea element Toowed by several mental pres of mind-conscouness dement. For example, aftr the mental proces ofee-consioutes element, which can only have viable object cement a8 objet, several ental process of mind-consciousnss cement fellow: the object taken sparsely and in aacrsion ar (1) the past viable objet tlement that wae taken in prta by eye-conioomess clement {2)the vse object element taken axa whole (3) the frm and cited sli objec; {4 the name ofthe object. The fst and Second objects ae the tat, abtmct elements but the third and fourth cet are jut concepts and ems repectvely. Te has tobe remembered tat vnblebjetslement sim erre cu ita chars terse function of vist. Tt doesnot carry out the fanction (which in that of mind eonsioxtee element) of elleting together togive frm and elit. Nor dothe elments carry ot the fasetion of naing. ‘Threfore aly min coneiamens eles i eoncions af the concept of form, sldty and toms which do no realy xis. For, azoding to Abhidhamma there aren old substanesavi Discourse on Elements but only these elements carrying out their characteristic functions, ‘But since they oovur in varying degrees and quantities, distinctions are made betieen the various solid form concepts taken as objects by mind-consciousness clement and given names such a8 tree, ‘mountain, sun, moon star, ete. ‘The explanation has been wnavod ably brief but it should give an idea of how this belie in the existence ‘of a world of inanimate things has come to be accepted. Similarly, living beings, persons, men and women and their names are eoncepts taken up as objects of mind-consciousness element as the reslt of {he macsatins of material and mental elements that are mere qualities. ‘Tue Euewewrs ane Yorn ov Arti ‘When the proper conditions are present, the elements arise and ‘carry oat their repective functions. ‘There is no att, i. no ego ‘entity soul, slo I, that is independent of thee elements and eon. trolling them. "'Tho' Brehmajala Sutta describes how this belet in atta came about; it then goes onto say that later some herties ‘took the view that when Mahi-Brabma ereated beings he put 1 part of himself, which they called att into their bodies; that it ‘was this attd which has the characteristic of (1) “doer” because it performs all actions and causes happinest and sufering ; (2) “controller” because the physical and mental elements in beings luave to accede to its wishes (8) “independence” becaase it does not fellow the dictates of the physical and mental elements in beings; (1) “ruler” becanse it govern the physical and mental elements in beings ; (6) “lord” because it is the master ; (6) “substan: tialty ” because it cannot be destroyed by any means, ‘This view of atta, held by heretics, is opposed to the view that elements are empty and void of att ‘Two Kixns ov Ari 1. Tho Buddha, in the light of right understanding, did not rejeot the conventional mode of speech. He explained that att (or self) isa conventional term used to denote the combination of Preface xxvii the five Khandhi or aggrogates. It is used in this sense in the ‘Avta-vagga of Dhammapada. ‘The Buddha, in the light of heretical views, rejcted the atta (or self vow held by heretics ‘Tar Bxamenrs ane Vorn oF Brisos ‘The elements do not possess the characteristic functions of living beings. They arine and cease within an exoeodingly short period ‘of time, In the wink of an eye or a Gash of lightning, which lasts fora microsecond (10-* send), the mental elements arise and cease ‘ trilion (108) times, Tia justan estimate. ‘The suboommentary takes the higher figure of 10 Thus the mental elements arise and cease 10° x 10% = 108 times per second. Their extremely short uration is alo mentioned in the Anguttara Nikiya. As regards ‘the material elements, since they endure for 17 thought-moments, thy are nd oe = 8488889060980 per second. But because the functions of the elements give rite to the concepts of continuity, colletion and form the ideas arite of (2) the intial effort that has to be exerted when a deed is about to be performed and (2) the eare that has to be taken while the deed it being performed to ita completion, And this leads to the subsequent ideas (8) “I can perform ” and (4) “Tean feel”. Thus ‘these 4 imaginary characteristic functions of being have brought about a deep-rooted belie in their existence. But the elements have not the time or span of duration to carry out such functions. ‘Tue Eumeents ane Vor oF Lire ‘The elements arise and cease without any movement taking place. The life characteristics of the elements are physical life, payehical lit, heat produced by Karama and mental ife-continaxm, ‘These arise and oease as stated above. When they cease and do not trie again in the present existence this is known as death, But because the concepts of walking, speaking, breathing and other physical ations can be performed without asistance, i is imaginedxvii Discourse on Elements that there is fe, So it in conventionally ead that a being live for ‘days, 8 months, 10 years, 50 year, ete. ‘The heretics hold several, views of life, such a life is the being, the being is life or the being ‘has both life and body. Such views relate tothe life ofthe ate ‘Taz IuLosony Narune oF me Wort ‘The material and mental elements may be compared to the shadows on the cinema soreen, which appear and disappear in rapid ‘succession. The mind-consciousness element (of what is conven- tionally seid to be the spectator) takes the actors, actresses, rivera, ‘mountains, ete, as objects, and drama is built up from them, ‘This ip duo to & perverted belief that the actor, et, exist, and ‘the shadows serve as stimuli for imagining them. Similarly the ‘material and mental elements ari and cease in rapid euoceasion ‘and the mind-eonsciousness element takes men, women, tree, ‘mountains, ete, as objecta, and a drama of « world of animate ‘and inanimate things is built up from them. This is due to the ‘perverted belief in the existence of a living world of persons and ‘things and the elements serve as stimuli for imagining them. Here ‘the difference from the cinema is that there are no spectators as ‘the mind-consciousness element is also like the shadow on the screen, ic. it is always arising and ceasing. If the mind-conscions: reas element is not seen in this manner according to reality it will bo believed that it permanently resides in the body and that itis the same mind-consoionsness element that (I) seeks and takes cobjocta; (2) is present throughout the day’; (3) was present yester- Ay, is present now and will be present tomorror—in other words, ‘hat from birth to death the mind-consciousness element isthe same and is conscious ofall daily action, speech and thoughts. Coxcvsios ‘The Dhitukathi was expounded by the Buddha in order to dispel wrong views of att, i of substantialty, ego-entity, elf, soul, T, being, person, man, woman, and life. It deals with the states (dhamma), which are the only things to be found, under the Preface xxix categories of aggrogaten, bases and elements which are all anatti, fe. not atta, Therefore there is no até but only the arising and ceasing of states that are ether aggregates, bases or elements ‘Being, person, elf I, ete, are mere concepts expressed in conven- tional terms ‘which the vast majority believe correspond with fealty. As there will be no great attachment to concepts, a deeper practical stady will be made of the aggregates, bases and elements, [Fit is realized that these are impermanent, and therefore unsatis- factory, burdensome, and, in short, are suffering, they will be ‘given up and release from suffering, Nibbina, ettained. And this fs the sole purpose of the Buddha's Teaching. ‘Taem Nvox.INTRODUCTION ‘The Buddha is ssid to havo expounded the ADhidhamma in ‘Tavatitiad, the abode ofthe 33 devas. Dhétu-kathé was the subject of discourse following Vibhaigs. Therefore, its contents form the third book of the Abhidhamma Pitaka. Dbitu (clement) is defined ‘as that which bears its own natare, ‘Thus all the states of enquiry of the text beginning with tho agiregates and ending with the ‘couplet on lamentation come under the elements, This alo implies ‘that elements are not living beings and are not concerned with them Dhita-kethi (Discourse on Elements) deals with the classification, ‘unclassifcation, assoriation and dissociation of the above states fof enguity with reference to the three eategores of 5 agarogats, 12 basos and 18 elements, Although these elements are expounded in the Dhammasaigani and Vibbaoge, they are not treated exclu- sively and in detail there a they are inthis text. ‘A literal translation of the Dhitu-kathi is simplo enough but unless the readers have mastered the relevant portions of the first tro Abhidhamma texts, tho Dhammasatgant and Vibhatiga, they vill not be able to understand it by themselves, S0, in order to hielp them, charts and explanations are provided at the end of each chapter. First of all, the reader must know the analytical units of the states of enquity of the text and the general aystom of clas- fication of these units under the aggregates, bases and elements ‘This information is provided after the translation of Chapter I by the Chart and the Interal and External Tables. In the latter ‘table, the analytical unite ate given 9 as to show why a state is classified and unclasiifed under the given spurogates, bases and lements. Unless a proper study is made of this Chapter, it will be of no use to proceed further withthe text. Then inthe following four chapters, where the states of enquiry are compared with other states, i in necessary to know what “these states and ‘those states" stand for. This i the most dificult part of the text. The Charts and Explanations show the methods, give reasons why certain stata of enquiry are dealt with ina particular chapter, and reveal what“ these states” and ‘those states" stand for. This is slo done forthe association of states with and distociation of states from the aggregate, bases and elements in Chapters VI to X and for the remaining four chapters which are combinations of elasifca- tion, unclasification, association and dissociation.= Diooourse on Elements ‘The text consists oft Table of Contents any . ‘of two parts, (1) the Tat nt sesn,techtical Exposition. "The tnt prt linac nly the (1) Methods, (2) Internal S¢ Er ‘th Seas @ ates of Enquiry, (3) Principles of 1 i cto Sete ene TE Sees del ee Sent ovation cian te = 3 te pitene far he te *pecial kind which is associated with the one sg — ining 2 ype ison a0 8 pimay mental teen tort nad in {eulet sonp bel irae wk ed the 7 groupings (78 types of consciousness), eee nee Prac of he ds: stow a al he aateop Introduction ax enquiry (1) are to be classified and unclassified under the 3 eate- orice of aggregates, bases and clements. This isnot possible with ‘other categories such ae truth, facultie, ete ; (2) are to be associ ‘ated with and diasoiated from the 4 mental agerogates. Materility ‘and Nibbina re not considered because the two are neither ‘mutually amoriated nor distocited and are always diawciated from the 4 mental agaregnes (8) Characteristicn of the Methods: This shows that the states ‘of enquiry (1 either possessor do not posses the common charac- teriatio of clasifcation under the eame aggregate or base or element. For example th eye bace and eat base posses the common physical ‘characteratio of classification under matter aggvogate ; pleasant feeling and painful feeling possess the common characteristic of classification under fesling aggregate, But eyo base and painful feeling do not possess the common characteristic of classification under the same aggregate ; (2) either possess or do not possess the four common characteristics of association, i. arising together, ceasing together, having the same object and the same base, (6) Baternal Sates of Enquiry: All the 22 triplets and 100 couplets dealt with inthe text are alo the states of enquiry of the Dhammasaaigeni and are not peculiar to the Dhitukathi. Hence they are known as the externa etates of engury. ‘Tax Carecuumican Exrostriox In the Abbidhamma the ultimate realities, which are merely tract qualities, are dealt with in an exhaustive and eompreben: five manner. And in the Dhitu-katha they are treated under the three categories of aggregates, bases and elements, These are explained in detail in Abbidhamme Vibhatga. There are no desrip- tions of beings, persons, men, women, tres, mountains, oceans, te. as in the Suttas where conventional language is employed, {ort e held that these things, both inanimate and animate, are mere terms and concepts based on the ultimate realities and have no real existence whatsoever. ‘The inanimate things which are known as trees, mountains, stones, ete. ae, in reality, eight material qualities which eome under matter aggregate, 5 basea and 5 clementa, As regards animate things, when a person is eaid to havexaxiv Discourse on Elements (1) A fair or brown complexion, this refers to the ultimate material quality, the visible objeot element, which comes under matter aggregate, visible object base end visible ‘object element. (2) A smooth or rough skin, thia refers to the ultimate material quality, the earth element, which comes under matter sggregate, tangible object base and tangible object clement. (3) A good voice, this refers to the ultimate material quality, sound element, which comes under matter aggregate, sound ‘ase and sound element. Again, when a person ie suid (1) Tobe happy or sad, ths refers tothe ultimate mental quality, ‘the mental factor of feeling, which comes under feeling ageregute, cognizable base and cognizable element. (2) To have « good or bad memory, this refers to the ultimate ‘mental quality, the mental factor of perception, which ‘comes under pereeption aggregate, cognizable base and cognizable element, (6) To be thinking, speaking or acting ; to be greedy, angry, bewildered, envious, ete, these rofer to the ultimate rental realities which are part of the 50* mental factors of mental formation which come under mental formation aggregate, cognizable bate and cognizable element. Also when a perton is axid to be : (1) Looking at the cinema, thie refere to the ultimate mental reality, eye-consciousness, which comes under consciousness ‘aggregate, mind base and eye-consciousness clement. (@) Listening to the radio, this refers to the ultimate mentel reality, sound-consciousness, which comes under con- siousness aggregate, mind base and ear-consciousness element. (8) Smelling a oso, this refers'to the ultimate mental reali ‘nose-consciousness, which comes under consciousness ‘aggregate, mind base and noee-conseiourness element. (4) Rating cakes, this refers to the ultimate mental reality, tongue-conseiousness, which comes under consciousness ‘aggregate, mind base and tongue-consciousness element. ‘Tae bare tee expla inthe Dharmas Introduction wav (6) Touching the table, ths refers to the ultimate mental reality, ody-consciousness, which comes under consciousness ‘aggtegete, mind base and body-eonscioumess element. (6) Thinking of « problem, this refers to the ultimate mental reality, mind-eonsciousness, which comes under conscious- ness aggregate, mind base and mind-consciousness element. ‘The majority of poop, because of perverted notions, thoughts and views, realy believe in the existence of the inanimate world of Concrete things and the animate world of beings and so they think, speak and act accordingly. They also assume that there is @ possesor of the mind, physical body and external things and a performer of deeds, end mistake terms and concepts for realities. Te ia the purpose of the fiat chapter of this text to dispel these wrong beliefs about penions and things by revealing that the aggregates, bases and cements are the only things which realy exit, 1. Cuassincamtox avo Uxotassincariox ‘There are 4 kinds of classification, namely (1) Rank or Claas, eg. kings, Brahmas, ministers, ete. Also the group of morality (virtue), the claaws of which are right speech, right action and right livelihood, (@) Origin of Source, eg. people of Kosala, of Magadha, Also ‘the group of concentration, the sourots of which are right effort right mindfulness and right concentration (8) Profession or Function, eg. mahouts, horsemen, carpenter “Also the group of wisdom, the functions of which ae right ‘understanding end right planning. (41) Number, e.g. Matter aggregate is lassiied under 1 aggregate, 11 bases and 11 elements, the numbers being specie. is this numerical classication which is employed here. The numbers of the aggregates, bases and elements under which a state ‘of enquiry is clasiged is given and the remaining numbers of the aggregates, bases and elements are those which aro unclassified Each of the 371 states of enquiry of the text is classified and un- ‘lasted in this manner, ‘The Mothod and Explanation of this fist chapter are given after the translation as has been done with the 1S chapters Phat follow