the Pali word "paṭisandhi" in scriptures

[DooDoot]

Dear forum

This thread lists usages of the word "paṭisandhi" in non-sutta scriptures.

[DooDoot]

from some Abhidhamma (Patthana)

Dependent on state with past object (atītārammaṇa), arises state with past object by root condition (hetu paccayā).

Dependent on one aggregate with past object, arise three aggregates … dependent on two aggregates, arise two aggregates;

At the moment of conception (paṭisandhi kkhaṇe), dependent on one aggregate with past object, arise three aggregates … dependent on two aggregates, arise two aggregates.

Dependent on state with future object (anāgatārammaṇa), arises state with future object by root condition.
Dependent on one aggregate with future object, arise three aggregates … two aggregates.

Dependent on state with present object (paccuppannārammaṇa), arises state with present object by root condition.
Dependent on one aggregate with present object, arise three aggregates … two aggregates;

At the moment of conception (paṭisandhi kkhaṇe), dependent on one aggregate with present object , arise three aggregates … two aggregates.

https://suttacentral.net/patthana1.20/en/narada

Not-root 3
Pts-s 6 Dependent on state with past object, arises state with past object by not-root condition.

Dependent on one rootless aggregate with past object, arise three aggregates … two aggregates …

At the moment of rootless conception (ahetukapaṭisandhikkhaṇe)…

Dependent on doubt-accompanied or restlessness-accompanied aggregates, arises doubt-accompanied or restlessness-accompanied delusion. (1)

https://suttacentral.net/patthana1.20/en/narada

Abhidhamma Piṭaka
1. Dhammasaṅgaṇī
2. Vibhaṅga
3. Dhātukathā
4. Puggalapaññatti
5. Kathāvatthu
6. Yamaka
7. Paṭṭhāna

Modern Western scholarship, however, generally dates the origin of the Abhidhamma Pitaka to some time around the third century BCE, 100 to 200 years after the death of the Buddha.

Wikipedia

[DooDoot]

from Milindapañha (100 BC to 200 AD). The translation is from 1890

“Netaṁ, mahārāja, vacanaṁ bhagavatā arahante upādāya bhaṇitaṁ— ‘sabbe tasanti daṇḍassa, sabbe bhāyanti maccuno’ti.

‘It was not with regard to Arahats, O king, that the Blessed One spake when he said: “All men tremble at punishment, all are afraid of death.”

Ṭhapito arahā tasmiṁ vatthusmiṁ, samūhato bhayahetu arahato.

the Arahat is an exception to that statement, for all cause for fear has been removed from the Arahat.

Ye te, mahārāja, sattā sakilesā, yesañca adhimattā attānudiṭṭhi, ye ca sukhadukkhesu unnatāvanatā, te upādāya bhagavatā bhaṇitaṁ—

He spoke of those beings in whom evil still existed, who are still infatuated with the delusion of self, who are still lifted up and cast down by pleasures and pains.

Arahato, mahārāja, sabbagati upacchinnā, yoni viddhaṁsitā, paṭisandhi upahatā, bhaggā phāsukā, samūhatā sabbabhavālayā, samucchinnā sabbasaṅkhārā, hataṁ kusalākusalaṁ, vihatā avijjā, abījaṁ viññāṇaṁ kataṁ, daḍḍhā sabbakilesā, ativattā lokadhammā, tasmā arahā na tasati sabbabhayehi.

To the Arahat, O king, rebirth ( gati) in every state has been cut off, all the four kinds of future existence ( yoni ) have been destroyed, every re-incarnation ( paṭisandhi) has been put an end to, the rafters of the house of life have broken, and the whole house completely pulled down, the conditions have altogether lost their roots, good and evil have ceased, ignorance has been demolished, consciousness has no longer any seed (from which it could be renewed), all sin has been burnt away, and all worldly conditions have been overcome. Therefore is it that the Arahat is not made to tremble by any fear.’

https://suttacentral.net/mil5.2.3/pli/ms T.W. Rhys Davids English 1890

“Bhante nāgasena, ‘dīpiniyā ekaṁ aṅgaṁ gahetabban’ti yaṁ vadesi, katamaṁ taṁ ekaṁ aṅgaṁ gahetabban”ti?

‘Venerable Nāgasena, that one quality of the female of the panther which you say he ought to take, which is that?’

“Yathā, mahārāja, dīpinī sakiṁyeva gabbhaṁ gaṇhāti, na punappunaṁ purisaṁ upeti?

‘Just, O king, as the female of the panther conceives only once, and does not resort again and again to the male

Evameva kho, mahārāja, yoginā yogāvacarena āyatiṁ paṭisandhiṁ uppattiṁ gabbhaseyyaṁ cutiṁ bhedaṁ khayaṁ vināsaṁ saṁsārabhayaṁ duggatiṁ visamaṁ sampīḷitaṁ disvā ‘punabbhave nappaṭisandahissāmī’ti yoniso manasikāro karaṇīyo

just so, O king, should the strenuous Bhikshu, earnest in effort — seeing how future conceptions and births ( ) involve a period of gestation and a fall from each state as it is reached, and dissolution and death and destruction, seeing the horrors of transmigration and of rebirths in evil states, the annoyance of them, the torment of them—he should stedfastly resolve never to enter upon any future life.

https://suttacentral.net/mil7.2.4/en/tw_rhysdavids

Rājā āha— "bhante nāgasena, yaṁ panetaṁ brūsi ‘dīghamaddhānan’ti, kimetaṁ addhānaṁ nāmā”ti?

The king said: ‘You speak, Nāgasena, of time immemorial. What does this word “time” mean?’

“Atīto, mahārāja, addhā, anāgato addhā, paccuppanno addhā”ti.

‘Past time, O king, and present, and future.’

“Kiṁ pana, bhante, sabbe addhā atthī”ti?

‘But what? is there such a thing as time?’

“Koci, mahārāja, addhā atthi, koci natthī”ti.

‘There is time which exists, and time which does not.’

“Katamo pana, bhante, atthi, katamo natthī”ti?

‘Which then exists, and which not?’

“Ye te, mahārāja, saṅkhārā atītā vigatā niruddhā vipariṇatā, so addhā natthi, ye dhammā vipākā, ye ca vipākadhammadhammā, ye ca aññatra paṭisandhiṁ denti, so addhā atthi.

‘There are conditions (constituent potentialities of being), O king, which are past in the sense of having passed away, and ceased to be, or of having been dissolved, or altogether changed. To them time is not. But there are conditions of heart which are now producing their effect, or still have in them the inherent possibility of producing effect, or which will otherwise lead to reindividualisation .

Ye sattā kālaṅkatā aññatra uppannā, so ca addhā atthi. Ye sattā kālaṅkatā aññatra anuppannā, so addhā natthi. Ye ca sattā parinibbutā, so ca addhā natthi parinibbutattā”ti.

To them time is. In the case of beings who, having died, have been reborn elsewhere, time is. In the case of beings who, having died, have not been reborn elsewhere, time is not; and in the case of beings who are altogether set free (who, having attained Nirvāna in their present life, have come to the end of that life), there time is not—because of their having been quite set free.’

“Kallosi, bhante nāgasenā”ti.

https://suttacentral.net/mil3.2.9/en/tw_rhysdavids

[DooDoot]

Paṭisambhidāmagga (Wikipedia says: AK Warder suggested that some form of the text may date to the 3rd Century BCE, the traditional date ascribed to the schism with the Mahasanghikas. L. S. Cousins associated it with the doctrinal divisions of the Second Buddhist Council and dated it to the first century BCE).

New Concise Pali English Dictionary
abhiññeyya
future passive participle adjective
abhijānāti

PTS Pali English Dictionary
abhiññeyya
grd. of abhijānāti.

https://suttacentral.net/define/abhi%C3%B1%C3%B1eyya

New Concise Pali English Dictionary
abhijānāti
present singular
recognizes, knows; understands
is aware of; acknowledges; remembers

PTS Pali English Dictionary
abhijānāti
to know by experience, to know fully or thoroughly, to recognise know of (c. acc.), to be conscious or aware of

https://suttacentral.net/define/abhij%C4%81n%C4%81ti

Uppādo (arising) abhiññeyyo;

pavattaṁ (proceeding ??) abhiññeyyaṁ;

nimittaṁ (sign?) abhiññeyyaṁ;

āyūhanā (exertion) abhiññeyyā;

paṭisandhi abhiññeyyā;

gati (progress; moving) abhiññeyyā;

nibbatti (product) abhiññeyyā;

upapatti (resultant state) abhiññeyyā;

jāti (birth) abhiññeyyā;

jarā (aging) abhiññeyyā;

byādhi (illness) abhiññeyyo,

maraṇaṁ (death) abhiññeyyaṁ;

soko (sorrow) abhiññeyyo;

paridevo (lamentation) abhiññeyyo;

upāyāso (despair) abhiññeyyo

https://suttacentral.net/ps1.1/pli/ms

[DooDoot]

Cūḷaniddesa.

In Pāli, “Shorter Exposition,” second part of the Niddesa (“Exposition”), an early commentarial work on the Suttanipāta

This text is believed to have been most likely composed no later than the 1st century BC (Wikipedia)

Ye ca saṅkhātadhammāse (reckoned; agreed upon dhammas) ti saṅkhātadhammā vuccanti arahanto khīṇāsavā.

Kiṅkāraṇā saṅkhātadhammā vuccanti arahanto khīṇāsavā?

Te saṅkhātadhammā ñātadhammā tulitadhammā tīritadhammā vibhūtadhammā (clear) vibhāvitadhammā (explained).

“Sabbe saṅkhārā aniccā”ti saṅkhātadhammā ñātadhammā tulitadhammā tīritadhammā vibhūtadhammā vibhāvitadhammā.

“Sabbe saṅkhārā dukkhā”ti saṅkhātadhammā …pe…

“sabbe dhammā anattā”ti saṅkhātadhammā …

“avijjāpaccayā saṅkhārā”ti saṅkhātadhammā …

“yaṁ kiñci samudayadhammaṁ sabbaṁ taṁ nirodhadhamman”ti saṅkhātadhammā ñātadhammā tulitadhammā tīritadhammā vibhūtadhammā vibhāvitadhammā.

Atha (and further) vā tesaṁ khandhā (aggregates) saṅkhātā dhātuyo (elements) saṅkhātā āyatanāni (sense spheres) saṅkhātā gatiyo saṅkhātā upapattiyo saṅkhātā paṭisandhi saṅkhātā bhavā saṅkhātā saṁsārā saṅkhātā vaṭṭā saṅkhātā.

Atha vā te khandhapariyante ṭhitā dhātupariyante ṭhitā āyatanapariyante ṭhitā gatipariyante ṭhitā upapattipariyante ṭhitā paṭisandhipariyante ṭhitā bhavapariyante ṭhitā saṁsārapariyante ṭhitā vaṭṭapariyante ṭhitā antime bhave ṭhitā antime samussaye ṭhitā antimadehadharā arahanto.

Tesaṁ cāyaṁ pacchimako,

Carimoyaṁ samussayo;

Jātimaraṇasaṁsāro,

Natthi nesaṁ punabbhavoti.

https://suttacentral.net/cnd5/pli/ms

Cūḷaniddesa again:

Ādānataṇhaṁ (grasping craving) vinayetha sabban ti ādānataṇhaṁ vuccati (is called) rūpataṇhā (craving for form) …pe…

17.2
ādānataṇhāti kiṅkāraṇā vuccati ādānataṇhā?
17.3
Tāya taṇhāya (craving for) rūpaṁ (form) ādiyanti upādiyanti (appropriates to oneself) gaṇhanti (seizes) parāmasanti (caresses) abhinivisanti (adheres to).
17.4
Vedanaṁ …pe…
17.5
saññaṁ …
17.6
saṅkhāre …
17.7
viññāṇaṁ …
17.8
gatiṁ …
17.9
upapattiṁ …
17.10
paṭisandhiṁ …
17.11
bhavaṁ …
17.12
saṁsāraṁ …
17.13
vaṭṭaṁ ādiyanti upādiyanti gaṇhanti parāmasanti abhinivisanti.
17.14
Taṅkāraṇā vuccati ādānataṇhā.

https://suttacentral.net/cnd16/pli/ms

Mahāniddesa:

Te sallābhisaṅkhārā (painful generated conditions/formations ) appahīnā (not abandoned);
77.4
sallābhisaṅkhārānaṁ appahīnattā gatiyā dhāvati (running/proceeding to), niraye dhāvati, tiracchānayoniyā dhāvati, pettivisaye dhāvati, manussaloke dhāvati, devaloke dhāvati, gatiyā gatiṁ, upapattiyā upapattiṁ, paṭisandhiyā paṭisandhiṁ, bhavena bhavaṁ, saṁsārena saṁsāraṁ, vaṭṭena vaṭṭaṁ dhāvati vidhāvati sandhāvati saṁsaratīti—
77.5
yena sallena otiṇṇo disā sabbā vidhāvati.

https://suttacentral.net/mnd15/pli/ms

dhāvati - its use possibly appears to indicate later sutta texts

[DooDoot]

Therāpadāna - The Apadana is believed to be a late addition to the Canon, added at the Second and Third Buddhist Councils.

69.1 Paṭisandhiṁ na passāmi,
I witness no re-becoming;

vicinanto bhave ahaṁ;
I’ve investigated being;

free of desires and fully free,
calmed, I’m wandering about now.

And just as a lotus flower
blooms due to the rays of the sun,
so too do I, O Great Hero,
bloom because of the Buddha-rays

https://suttacentral.net/tha-ap8/en/walters
https://suttacentral.net/tha-ap8/pli/ms

[DooDoot]

Peṭakopadesa - Composition 1st Century BCE - 1st Century CE

Puna rāgasahagatassa kammassa [genitve] vipākena [instrumental] paṭisandhimhi [locative] bhavo nibbattati, taṁ kammassa sabbaṁ abhiniviṭṭhaṁ aññāṇavasena ponobhavikā saṅkhārāti vuccanti, evampi avijjāpaccayā saṅkhārā atthi.

again endowed-with-lust-kamma's ripens in paṭisandhimhi [locative] production of becoming... etc

Tattha avijjāya hetu ayoniso manasikāro paccayo hoti. Tattha abhicchedo ayaṁ tattha tatiyaṁ balaṁ nivatti, ayaṁ paṭisandhi. Tattha punabbhavo yo avecchedo asamugghātanaṭṭhena ayaṁ anusayo.

Yaṁ bījaṁ so hetu na samucchijjati, asamucchijjanto paṭisandehati. Paṭisandahanto na samugghātaṁ gacchati. Asamugghātaṁ cittaṁ pariyonahati, pariyonaddhacitto yathābhūtaṁ nappajānāti, iti saññāṇassa sāsavattho, avijjattho, hetuattho, avacchedattho, anivattiattho, phalattho paṭisandhiattho, punabbhavattho, asamugghātattho, anusayattho, pariyuṭṭhānattho, apaṭivedhanattho. Ettāvatā avijjāya khettaṁ niddiṭṭhaṁ bhavati. Ayaṁ vuccate parikkhāro nāma hāro.

https://suttacentral.net/pe5/pli/ms

[DooDoot]

back to Paṭisambhidāmagga:

Purimakammabhavasmiṁ [locative] moho avijjā, āyūhanā saṅkhārā, nikanti taṇhā, upagamanaṁ upādānaṁ, cetanā bhavo.
261.2

in the former kamma's becoming delusion ignorance, exerting formations, fondness for craving, consenting to attachment, intention of becoming

Ime pañca dhammā purimakammabhavasmiṁ idha paṭisandhiyā paccayā.

for five dhammas, former kamma's becoming here paṭisandhiyā ['relinking'] is the condition

Idha paṭisandhi viññāṇaṁ, okkanti nāmarūpaṁ, pasādo āyatanaṁ, phuṭṭho phasso, vedayitaṁ vedanā.

261.4
Ime pañca dhammā idhupapattibhavasmiṁ [in this resultant state of becoming] is purekatassa [formerly done)) kammassa (action's) paccayā (condition).

261.5
Idha paripakkattā āyatanānaṁ moho avijjā, āyūhanā saṅkhārā, nikanti taṇhā upagamanaṁ upādānaṁ, cetanā bhavo.
261.6
Ime pañca dhammā idha kammabhavasmiṁ āyatiṁ paṭisandhiyā paccayā.
261.7
Āyatiṁ [future] paṭisandhi viññāṇaṁ, okkanti nāmarūpaṁ, pasādo āyatanaṁ, phuṭṭho phasso, vedayitaṁ vedanā.
261.8
Ime pañca dhammā āyatiṁ upapattibhavasmiṁ idha katassa kammassa paccayā.
261.9
Itime catusaṅkhepe tayo addhe tisandhiṁ vīsatiyā ākārehi paṭiccasamuppādaṁ jānāti passati aññāti paṭivijjhati.
261.10
Taṁ ñātaṭṭhena ñāṇaṁ, pajānanaṭṭhena paññā.
261.11
Tena vuccati—
261.12
“paccayapariggahe paññā dhammaṭṭhitiñāṇaṁ”.

https://suttacentral.net/ps1.1/pli/ms

the above appears to simply say consciousness recalls, re-joins with, re-links or gets involved again with past kamma (such as consciousness establishing itself in the memory of a former song listened to and later resulting in wanting to and hearing the song again)

it appears Buddhaghosa's re-linking consciousness came from the Paṭisambhidāmagga. however, the Paṭisambhidāmagga appears to unambiguously say paṭisandhi is abhiññeyyā (known via experience).

[asahi]

[DooDoot]

In summary, the word "sandhi" appears to simply mean "to compound" or "to join".

"Pati", which usually means "opposite", here appears to mean "re".

"Patisandhi" appears to simply mean to "rejoin" or "reunite", as shown in the Abhidhamma below, which refers to the "re-engagement" of consciousness with present moment sense objects:

At the moment of conception (paṭisandhi kkhaṇe), dependent on one aggregate with present object , arise three aggregates … two aggregates.

https://suttacentral.net/patthana1.20/en/narada

It appears Buddhaghosa only applied the non-sutta term "patisandhi" to re-unting with past sense objects or past kamma.

[asahi]

Yes . No relinking vinnana . What link old life at the last moment and beginning of a new life is karma in short .