1. Predominance condition – Adhipati Paccayo


            Adhipati means predominance. There are two kinds of  Adhipati. Ārammanh ‘ādhipati and Sahajāt ādhipati’ . ‘Ārammanh’ ādhipati  is very charming object. This object can charm our mind to it. It is compared to a long  strong stick or a line of rope. We have explained these examples in the object condition.

            Sahajāt ‘ādhipati is compared to a universal king because that king is the king of all the world. He is the one who is predominant in all of the world. As Sahajāt’ ādhipati is compared to a universal king and also we may compare it to a president in this country. The president has the sole power, so Adhipati is like the president.

            There are four Adhipatis. They are predominant desire, predominant effort, predominant mind and predominant investigation. At one time, only one of  them is perdominance condition. When one is predominance condition, the others are conditioned state of predominance condition. When earnest desire arises, only earnest desire is predominance condition. When earnest effort arises, only earnest effort is predominance condition. When earnest mind arises, only earnest mind is predominance condition.When earnest investigation arises, only earnest investigation is predominance condition. At one time, only one of them can be predominance condition. These are four Adhipatis.



There are 4 adhipati dhammas. They are chanda adhipati, citta adhipati, viriya adhipati, and vimamsa adhipati. Chanda is chanda cetasika and it is wish or will and it is sometimes referred to as will power. Citta is the leader of all cetasikas and when it becomes adhipati dhamma, it organises everthing. Viriya is viriya cetasika and it is effort. Vimamsadhipati is pannindriya cetasika and it is wisdom.


But in adhipati paccaya there are complex relations between cittas, cetasikas, rupas, and nibbana which is also a nama dhamma. Adhipati paccayo relates nama dhamma and rupa dhamma with nama dhamma and rupa dhamma. There are 2 kinds of such correlation between such complicated dhammas. They are arammana adhipati and sahajata adhipati paccayo.


Arammanadhipati paccayo reveals that rupa dhamma and nama dhamma as causes or paccaya dhammas support other nama dhammas which are the resultant dhammas or paccayuppanna dhammas. This kind of support and relationship between dhammas are called arammana adhipati paccayo.


In case of sahajata adhipati paccayo, nama dhammas serve as paccaya dhamma or causal dhamma and nama dhamma and rupa dhamma have to arise because of nama dhamma and these resultant dhammas are called paccayuppanna dhamma while causal nama dhammas are called paccaya dhamma.


There are 18 rupas which are all nipphanna rupas when they all are itthārammana or agreeable or pleasurable objects, they serve as arammanas or objects for nama dhamma cittas which may be one of 8 lobha mula cittas, or may be one of 8 kamavacara mahakusala cittas, and if there is wise attention that is with panna and manasikara cetasika may be one of 4 kamavacara mahakiriya cittas. When these 18 rupas are agreeable and serve as arammanas to these cittas, then these 18 rupas become the leading dhamma and they are said to be arammana adhipati paccaya.


Because they serve as arammana and they are leaders to arising cittas mentioned. This is how rupa dhamma serve as arammana adhipati for nama dhamma cittas that were mentioned above. There are other arammana adhipati dhamma that serve as arammana for nama dhamma. They are 84 cittas after exclusion of 2 moha mula cittas, 2 dosa mula cittas and 1 dukkha sahagata kayavinnana citta from 89 total cittas. Dosa cittas, moha cittas and that dukkha sahagatam kayavinnana citta cannot serve as adhipati dhamma for nama dhamma. So these 5 cittas are excluded from 89 cittas. When these 84 cittas arise and again these become the object of mind, then they serve as adhipati dhamma and this kind of adhipati is called arammama adhipati. These 84 cittas may cause arising of 8 mahakusala cittas and 8 mahakiriya cittas.


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