________________ 56 Introduction The next Vibhanga called Pachchayakara (a treatise on the modes of 'conditionality') deals with the doctrine of patichcha-samuppada (dependent origin). The Sb. is simple. Here the twelve angas of the patichcha-samuppada (avijja to upayasa) are enumerated and explained in the manner of the Nidana-samyutta. The Ab. is, however, repetitive, tedious and complex. Here the twelve angas in their natural (anuloma) and reverse (patiloma) order are combined with the formula of the modes of 'conditionality' (pachchayas), and presented, each time with slight but important changes, in relation to their operation through various (kusala, akusala, avyakata, etc.) momentary states of consciousness. It is said in the Atthakatha that the patichcha-samuppada is preached in the Suttas with reference to a lifetime, whereas in the Abhidhamma it is preached with reference to a single moment. Consequently we find certain significant changes in the abhidharma formula of the patichcha-samuppada. In the Suttas it is 'avijja pachchaya sankhara'--plural. In the Ab. it is sankharo-singular. Similarly in the Suttas the fifth link is called. salayatana (six ayatanas), whereas in the Abhidhamma it is called chhatthayatana (sixth ayatana, i.e. the mind).: This is because in one single moment there is no possibility of more than one sankhara or one ayatana. In the Suttas the third link is called nama-rupa (mind and matter), whereas in the Abhidhamma it is only nama. It is explained that the Abhidharmika formula is universal, applicable to all existences. In the arupa-loka there is no matter and hence the term nama-rapa would not apply to it. Similarly, the last five words (soka, tharideva, dukkha, domanassa, upayasa) of the Sutta formula are dropped out in the Abhidhamma as they are not in operation simultaneously in a single moment. 5 The Bhashya also contains similar observation on the patichcha-samuppada. It is said there that this formula can be 1 Vbh. A. p. 199. 2 Ibid. p. 201. 3 Ibid. 4 Ibid. 5 Ibid.
