Of the Fivefold Niyama (Cosmic Order)
Honor to the Exalted One, Arahat Buddha Supreme.
Honor to the Norm, honor to the Order.
Honor to the Teachers.
And may they e'er before me stand
And commune with me as I go.Him who became perfect by the cosmic order, him who taught that law, him the Refuge [2] thus honoring I shall now expound that Law.
The _expression 'became perfect by the cosmic order' means that this order includes laws of cosmic order for Buddhas, whereby the state of Buddhahood is completely brought to pass and achieved. These laws bring about the attainment of Bodhi [3] by the great Bodhisats--namely, the ten perfections, each of three stages, the five great renunciations, the threefold duty, and at the end of the days, the grappling, while on the Bodhi-seat, with the law of causality, and the perceiving, while in jhana-concentration with controlled respiration, the genesis and evanescence of the five aggregates of individuality. By these things the Buddhas win Buddhahood, hence such matters are called the things of the cosmic order for Buddhas. Hereby we indicate that not by chance or accident do Buddhas become perfect.
'Who taught that law' means that He taught this and that way of applying the law of cosmic order, taught the one cosmic order of the five series of that order.
The Fivefold Niyama is as follows
* utu-niyama: the caloric order
* bija-niyama: the germinal order
* kamma-niyama: the moral order
* citta-niyama: the psychical order
* Dhamma-niyama: natural phenomenal sequence. [4]
o Utu [5] is that which manifests, brings forth, generates what is un-generated, develops that which is generated. But what is it? It is the specific quality we know as heat, the bare primary quality of fire. In this connection let us consider the four 'great essentials' of matter.
Each of these exhibits three forms. By the first essential quality 'pathavi' we understand either
"X that constant 'extended element', adaptable and pliant, which functions as the basis of the other three--fluids, fires, gases-or
"X soil, or
"X rock.
The second essential element has the salient mark of binding together, but there can be no binding without the wherewithal to bind. Nor in the third essential can there be heat without food, without fuel. Nor as to the fourth essential can there be mobility without some moving base. Hence, whatever material phenomena we take--liquid, fiery or gaseous, even the smallest atoms--the element called pathavi is the supporting condition of all of them by its function of serving as 'basis' to all.
By the second essential quality 'apo' we understand
"X that constant "cohesive element," adaptable and pliant, which functions in solids, fires, gases as that by which they cohere, or
"X the 'viscous', the moisture that is for instance in bodies, in trees, etc., or
"X the more obvious fluid apo manifested in this or that liquid.
The 'viscous' form of apo denotes, as has been said, moisture in organic form, such as in an un-withered tree or an un-dried body. The 'fluid', such as waters and juices, is obvious. Whatever conglomerates in the least atoms, all are impossible without the function of cohesion. It has therefore been said that apo is primarily the variable internal cohesion of solids, fire and air.
By the third essential quality 'tejo' we understand
"X that constant element of heat, adaptable and pliant, which as 'hot' and 'cold' functions in solids, etc., as that which generates and as that which brings to maturity, or
"X glowing heat, or
"X flaming heat. It is due to the action of this element that all material things when they have reached maturity are reproduced, and make for growth or for maintenance.
By the fourth essential quality 'vayo' we understand
"X that constant element of mobility, adaptable and pliant,' which functions as fluctuation (or oscillation) in solids, etc., or
"X compressed or tense atmosphere, or
"X atmosphere in motion--for instance, air in a pair of bellows and air inhaled and exhaled. The mobile element constitutes the element of force, of resistance in coexistent essential forms. Hence all material things through this force and resisting power carry out their functions.
Furthermore, all these elements, whilst persisting under the stated conditions, increase in magnitude when there is an efficient cause for increase, and decrease in magnitude when there is an efficient cause for decrease. How may such a cause arise? In the case of solids the cohesive element may obtain fluidity, and the solid substance begin to melt. In the case of water, heat may grow to a flaming fire, while the cohesive element can merely exercise the property 'of cohesion. It is on account of their intensity and magnitude that they are called the 'Great Elements' (maha-bhutani). Their intensity and magnitude reach the climax on the eve of the destruction and disintegration of the world-systems.
Heat in its primal form is the germinator of all material phenomena. And this element or primal form of heat is just utu. Conversely, as we have said above, utu is the primal form of fire. Now to return to the "caloric order."
The caloric order is the fixed process that determines the four-fold succession of evolution, continuance, revolution (i.e. dissolution), and void of the universe. It is the process that determines the ordered succession of the three seasons-winter, summer and rains.... It is again the same process that determines the specific season in which trees, creepers, shrubs and grasses bring forth flowers and bear fruit. And all this order has been made and created by no 'maker' whatever, whether human, celestial, or divine. Inasmuch as it is accomplished entirely by the fixed (or natural) order that we know as 'utu', it is called utu-niyama, or caloric order. [6] Thus we read in the Pali texts: 'There comes, Vasettha, a time, when, sooner or later, after the lapse of a long, long period the world-system passes away. In the course of time, Vasettha, the radiance of those celestial beings vanishes. Their "self-radiance" having thus vanished, the moon, sun, planets and stars come into existence: nights, days, months, half-months, and the year with its seasons appear, etc. [7]
Germinal order--Germ (seed, bija) is that from which trees, etc., spring and grow in varying forms. But what is that? In its common acceptance the word 'germ' denotes the five kinds of bija--'root', etc. From the philosophical point of view it is just a form of 'caloric energy' (utu). Thus the generating and growing agency of the vegetable kingdom, embracing trees, etc., 'seedlings and plants' [8]--a form of 'caloric energy', which tends to manifest itself in plant-life--is called seed or germ.
The germinal order signifies the sprouts, shoots, trunks, branches, twigs, leaves, flowers, and fruits which spring from, say, the 'rose-apple seed' (jambu-bija) and which do not cease to be of the rose-apple species, type or family. This explanation applies to all trees, creepers, shrubs and grasses. This, too, is not made, nor created by any maker whatever. Inasmuch as it is accomplished entirely by the fixed or natural order that we know as germinal, it is called bija-niyama or germinal order. Thus we read in the Pali-texts: 'There are, bhikkhus, five classes of seeds, namely, those which are propagated from roots, from stems, from joints, from shoots, [9] and from the seed proper.' [10]
The subject is treated in detail in the Commentary on the Vinaya, in the section devoted to behavior towards plant-life.
The moral order--Kamma (action) is that by which men execute, deeds, good or evil, meritorious or the opposite. What is it ? It is volition (cetana), moral or immoral. We are told in the Pali texts: 'By action, Bhikkhus, I mean volition. It is through having willed that a man does something in the form of deed, speech or thought.' [11]
Here volition (or conation) is the act of willing (voluntary, or conative action). In carrying something, good or bad, meritorious or the opposite, into effect, it deliberates and decides upon the steps to be taken, as the leader of all the mental functions involved in so doing. It provides the tension of those functions towards the desired object.
The _expression 'as the leader of all' implies that in doing its own works, as well as the works of all the other psychic processes involved, volition becomes the chief and supreme leader in the sense that it informs all the rest. Volition, as such, brings other psychical activities to tend in one direction. This is the explanation of our statement: 'kamma is that by which men execute deeds.'
It should, however, be borne in mind that the conative process informs other psychical processes only in the case of one's own works, not in the case of the works of others. Accordingly, the latter cannot be brought within the definition of 'volition as the act of willing'. Hence B's actions cannot be called A's kamma, since there is as much difference between voluntary and non-voluntary actions as there is between a goat and a sheep. Voluntary action alone is entitled to the name. And therefore was it said: 'By kamma bhikkhus, I mean volition.'
In all acts the word kamma denotes 1) that which all deeds have in common, and 2) a disposition to exertion. And once well formed in the present, through either a good deed, or again through a bad deed, such a disposition serves later to call forth the coexistent aggregates (psycho-physical states) when the deed is repeated. It is due to the reawakening of those aggregates that a man is said, e.g. to be liberal, or given to violent deeds. In its persistence this disposition serves to produce the factor that leads to the concatenation of existence by way of rebirth in a life to come. It is due to the origination of such a factor that a man, having bestowed gifts or killed living beings, is reborn into a state of bliss or of woe. This sort of disposition is therefore described in the Mahapatthana as the relation of coexistent kamma, and, again, of kamma at different points of time.
The distinctive basis in different lines of action [12] is attended with great consequences. Once made and established, in one place and at one time, it continues to be the cause of some peculiarity with regard to the body or mind or both. For this reason, perseverance in reflection upon the order of things, or, in worldly matters, perseverance in reflection upon such bases, yields great fruit and reward.
Of the various forms of such bases, two are attended with greater consequences in their adjustment and re-adjustment than in their natural order. Of these, one is the conative basis of subjective experience and the other is the caloric basis (utu) in things external. As to subjective experience, the variety in conative tendency is accountable for the variety in consciousness. As to external life, the difference in variety of utu is accountable for the difference in inability.
By the moral order we mean the necessary, fixed, undesirable result in an evil action, the necessary, fixed, desirable result of a good action. The course of evil action results in rebirth into a state of woe. The way of meritorious deeds belonging to the realm of 'rupa' (form sphere) leads to rebirth into a state of purity belonging to the realm of 'rupa'. Furthermore, it is said in the Pali texts: 'The result of killing life is to make a being short-lived, and abstinence from killing leads to longevity. Jealousy begets many sorts of quarrels, while humanity begets peace. Anger robs a man of beauty, while forbearance enhances beauty. Enmity begets weakness, while amity brings strength. Theft begets poverty, while honest labor brings wealth. Pride ends in loss of honor, while modesty leads to respectability. Association with a fool causes loss of wisdom, while knowledge is the reward of association with a wise man.' [13] This is the significance of the moral order.
Here the _expression 'the act of killing life makes a being short-lived' implies that when a man has once killed a human being, or a being of a lower order, the act of killing furnishes the cause of his rebirth in various ways into a state of suffering. During the period when he returns to the state of man, the same act as 'life killing factor' makes him short-lived in many thousands of rebirths. This is the explanation of the statement 'The act of killing life makes a man short-lived'. The explanation of the rest is analogous. In many hundreds of other Suttas, various instances of fixed moral consequences are to be found. Such is the moral order.
We read in the Pali texts: 'There is no place, Bhikkhus, no room (in the conception of the moral order of things), for a bad action to produce desirable, agreeable and delightful results, etc.' [14]
An 'action' produces two kinds of result: that which is uniform (inevitable), that which is diverse (exceptional). Here the order of moral principles is given with reference to the first kind of result. When we come to the 'diverse kind of result', we find that a man may pass his days happily with ill-gotten riches, but, after death, according to the uniform kind of result, he undergoes a doom of suffering all the more.
Men inspired with pious thoughts and religious ideals forsake all worldly success, perform acts of merit, walk in the Norm, and undergo many kinds of privation. But according to the uniform kind of result, after death they may rejoice in heavenly bliss all the more. Such is the fixed moral order.
The psychical or psychological order--Thought (citta) means 'one is thinking' (the act of thinking), the meaning being, one cognizes an object. It may also mean: investigates or explores an object. Further more, thought is, figuratively; called the 'varied' owing to the varying forms of thinking of objects. [15] Accordingly it is said in the Pali texts: 'I see, bhikkhus, no other thing, which is so very varied as thought (mind). I see, bhikkhus, no other group (nikaya) which is so varied as beings of a lower order (beasts, birds, etc.) The beings of lower order are varied only by mind. [16] But thought is said, O bhikkhus, to be still more varied than those beings.'
Thought becomes more varied with regard to immoral things than to such as are moral. It is said 'mind delights in evil'. The beings of lower order that are made and created by mind are therefore more varied than all other beings. How is that? It is said in the Pali texts: 'I will declare, O bhikkhus, how the world originates, and how it ceases. What is the origination of the world, O bhikkhus? Conditioned by the eye and objects arises visual cognition. This triad is called "contact". Because of contact, feeling; because of feeling, craving ... Such is the origination of the entire body of ill. Conditioned by the ear and objects... by the nose... by the tongue... by the body, etc... conditioned by the sensorium and things arises mind-cognition. This triad is contact. Because of contact, feeling; because of feeling, craving... Such is the origination of the entire body of ill. This, O bhikkhus, is what is called the origination of the world.
'What is the cessation of the world, O bhikkhus? Conditioned by the eye and objects arises visual cognition. This triad is called "contact". Because of contact, feeling; because of feeling ... Because of the complete cessation of that craving, grasping ceases; because of the cessation of grasping, becoming ceases ... Such is the cessation of the entire body of ill. So with regard to ear and other senses. This, O bhikkhus, is what is called the cessation of the world.' [17]
Here the _expression 'conditioned by the eye and objects arises the visual cognition, etc.', indicates that in this world the consciousness and thought-procedure of foolish average folk vary from moment to moment and become the cause of their rebirth in different forms of future existence. Admitting this, it will be found that the different forms of their future existence are made and created by the mind in their present life. Because of the variation of consciousness, perception varies. Because of the variation of perception, their natural desire varies, and because this varies, action (kamma) varies. Some maintain also that because kamma varies, the rebirths in the animal kingdom vary.
Now the phenomena, termed in the philosophic truth kamma and mind, become in conventional standards of truth [18] 'soul' (or 'being') and 'Person'. According to the latter, just as men by manifold thoughts make divers and manifold things, in this world, and just as gods [19] by manifold thoughts create divers and manifold things, so actions (kammani) and the results of actions, diversified by thought, are endowed with various forms of thinking, as if they were 'beings' and 'persons'. Hence, although neither action nor mind has the nature of atman, [20] who, it is asked, knows how to make? who is able to make? 'Beings', 'persons': they know, they can, make all things. But whether there is any special being or person making the infinitely varied world-picture or not it is impossible for them to say.
By psychical order we mean the fixity or law of the consequences of thoughts or consciousnesses, varying in function and in occasion. It is treated of in the Patthana in the chapter on 'the Relation of succession or sequence'. [21]
Natural phenomenal sequence (Dhamma-niyama)--A Dhamma is that which bears (dhareti) its own nature, e.g. its own hardness to the touch, its specific, individual mark as well as its universal characters, namely, growth, decay, dissolution, etc. The Dhamma, categorized under the causal relation 'bear' the function of that relation, and those categorized under 'effect' 'bear' the function of the result or effect. This meaning applies to all Dhamma as treated of in the Suttanta and the Abhidhamma Pitakas. It also embraces the things enumerated in the Vinaya Pitaka under the name 'the body of precepts' (silakkhandha). Why ? Because they are not outside the given definition of Dhamma.
The principal treatment of the order of these Dhamma and of all other Dhamma is in the text of the Mahapatthana. Among the Suttanta texts, the whole of the Mahanidana-Suttanta, and of the Nidana-samyutta is devoted to the Dhamma-niyama; so, too, as all other Suttantas which throw light on the conception of cause and effect. In one Sutta this niyama is referred to as 'the establishing, the fixity of things as effects'(Dhammatthitata Dhammaniyamata): 'Because of ignorance comes kamma: now whether, O bhikkhus, Tathagatas arise, or whether they do not arise, this element (dhatu) stands, namely, the establishment of Dhamma as effects, the fixity of Dhamma as effects. Because of kamma... (and so on through all the links of the causal formula). [22] It is also referred to in the dictum: 'All conditioned things (sankhara) are impermanent, full of ills, and of the nature of "not self"... [23]
In some passages, this niyama is called Dhammata. 'It is Dhammata-- the rule, or order-bhikkhus, that when a Bodhisat (future Buddha) having fallen from the Tusita-group, enters into a mother's womb, a splendid radiance appears throughout the world, including the worlds of gods and Brahmas... and the thousand world-systems tremble and shudder and quake... [24]
In some passages it is alluded to under the category of possibility and the opposite: 'It is impossible, bhikkhus, and out of the question that the person endowed with sound views should consider a conditioned thing in the light of something eternal. Such a thing can nowise come to pass, etc.' [25]
But the character of the Dhamma-niyama is best summarized in the formula: 'When that exists, this comes to be. From the arising of that this arises. When that does not exist, this does not come to be. When that ceases, then this ceases!' [26]
Or again: 'These, bhikkhus, are the three characteristics of a conditioned thing: perceivable is its growth, perceivable is its decay, 'perceivable is its changing whilst it lasts. These, bhikkhus, are the three characteristics of the unconditioned growth is not perceivable, decay is not perceivable, changing and duration is not perceivable.' [27]
It is the Dhamma of birth that is born, the Dhamma of decay that grows old, the Dhamma of dying that dies. And herein is another niyama: that of birth. For it is said in the Pali texts:
Then: 'O Vasettha', said the Exalted One,
'To both of you will I discourse upon
The question of the breeds of living things,
In due course, e'en as it really is.
By breed, in sooth, they differ mutually.
Grasses and trees ye know; albeit ye may not
Discern it, birth-made is of each the type.
By breed, in sooth, they differ mutually....'
and so on, in several verses, in both the Majjhima-nikaya and the Sutta-nipata. [28] Here, 'type' (linga) means 'variation in appearance.' 'Differ mutually' is different from one another.
In these verses the Master spoke of the generic order of trees, etc., and of animals. Such an 'order of birth' obtains also among men. Men are also seen to be of different birth and breed, different clans, families and descent. But in this Sutta in order to eliminate the false notion that 'the Brahmin is the best of all in the world' (the Brahmin, i.e. by birth only), he first shows the types, among the multitudes of human actions and efforts, are wrought by present actions (not merely by birth), and finally describes the ideal Brahmin. Kamma is shown, in this Sutta as the criterion of the inferiority or excellence of beings. It is kamma that distinguishes beings with respect to worth. Outward appearance is due to breed-variety in the parents. Born of bovine breed, one has the bovine shape and appearance; similarly as to horses. Hence in the birth-niyama a different procedure is called for when treating of animals (pana) as distinct from higher beings (satta).
By Mahathera Ledi Sayadaw,