Chapter VIII
Compendium of Conditionality
(Paccayasangahavibhāga)
Guide to §1
I shall now explain here: Having thus far explained the four types of ultimate realities and their categories, Acariya Anuruddha now proceeds to explain, in this compendium of conditionality, the analysis of their relations as conditions states (paccayadahammā) and conditioning forces (paccayuppannadhammā) and the conditioning forces (paccayasatti).
Of the conditioned state (yesam sankhatadhammānam): Conditioned states are phenomena (dhammā) that arise in dependence on condition, that is, all cittas, cetasika, and material phenomena (except the four material characteristics.)
Those states which are their conditions (ye dhamma paccayā): A condition is a state which is efficacious (upakaraka) in the arising or persistence of other states. This means that a condition, when operative, will cause other states connected to it to arise if they have not already arisen, or, if they have arisen, will maintain them in existence. All conditioned phenomena, as well as Nibbāna and concepts are included on the category of the condition states.
And of how (they are related) (yathā): This refers to the twenty-four kinds of conditioning forces that operate between the conditioning states and the conditioned states. These too will be analyzed.
page 292
§2 in Brief: The Two Methods
The compendium of conditionality is twofold:
(1) the method of dependent arising; and
(2) the method of conditional relations
Of these, the method of dependent arising is marked by the simple happening of a state in dependence on some other state. The method of conditional relations is discussed with reference to the specific causal efficacy of the conditions. Teachers explain them by mixing both methods.
Guide to §2
The method of dependent arising; The term “dependent arising” is a compound of paticca, dependent on, and samuppāda, arising, origination. The expression is generally applied to the twelve-term formula expounded in §3, commonly met with in the Suttas.
Abstractly stated, the principle of dependent arising is expressed by the oft-occurring dictum:
” When this exists, that comes to be; with the arising of this, that arises” (imasmim sati idam hoti, imass’ uppada idam uppajjatu).
In the present text this same principle of dependent arising is characterized as “the simple happening of a state in dependence on some other state” (tabbhāvabhāvibhāvakarattama) . Here tabbhāva, “some other state” refers to the occurrence of the condition; bhavi means the conditioned state; and bhāvākāramatta. “the simple happening,” means the mere occurrence of the conditioned state. page 293
The Method of Conditional Relations: This is the method set forth in the Patthana, the Book of Conditional Relations, the seventh and last in the Patthana, the Book of Conditional Relations, the seventh and last part of the Abhidamma Pitaka. In contrast to the method of dependent arising, which deals only with the conditioning states of conditioned states and the structure of their arising, the method of the Patthana also deals with the condition forces (paccayasatti). a force (satti) is that which has the power to bring about or accomplish an effect. Just as the hotness of chillis is inherent in the chillis and cannot exist without them, so too the conditioning forces are inherent in the condition states and cannot exist without them. All conditioning states have their particular force, and this force enables them to cause the arising of the conditioned states. page 293
“The simple happening of a state in dependence on some other state” (tabbhāvabhāvibhāvākarāmatta)
Here tabbhāva, “some other state”, refers to the occurrence of the condition; bhavi means the conditioned state; and bhāvākāramatta, “the simple happening,”
The Method of Conditional Relations: This is the method set fourth in the Patthana, the book of conditional relations, the seventh and last part of the Abhidhamma Pitaka. In contrast to the method of dependent arising, which deals only with the condition state and conditioned states and the structure of their arising, the method of the (patthana) also deals with the conditioning forces (paccayasatti). A force (satti) is that which has the power to bring about or accomplish an effect. Just as the hotness of chillis is inherent in the conditioning states and cannot exist without them. All conditioning states have their particular force, and this forces enables them to cause the arising of the conditioned states.
The Specific Causal Efficacy of the Conditions: This is a free rendering of the cryptic Pali expression āhacca paccayatthiti. Ledi Sayadaw explains the phrase to mean “the special force of the conditions, that is, the efficacy in various ways,” and he states that unlike the method of dependent arising, where the mere conditioning state is exhibited, the method of conditional relations is taught in full by exhibiting the special force of the conditions.
Teachers explain the, by mixing both methods: A mixed treatment of the methods is found in the Visuddhimagga, Chapter XVII, where the twenty-four conditional relations are used to elucidate the relationship between each pair of factors in the twelve fold formula of dependent arising.
page 293
The Method of Dependent Arising
(Paticcasamuppadanaya)
§3 The Basic Formula
(1) Dependent on ignorance arise kammic formations
(2) Dependent on kammic formations arises consciousness
(3) Dependent on consciousness arises mind and material
(4) Dependent on mind and matter arises the six sense bases
(5) Dependent on the six sense bases arises contact
(6) Dependent on contact arises feeling
(7) Dependent on feeling arises craving
(8) Dependent on craving arises clinging
(9) Dependent on clinging arises existence
(10) Dependent on existence arises birth
(11) Dependent on birth arises decay-and-death, sorrow, lamentation, pain, grief, and despair
Herein, this the method of Dependent Arising
Thus arises this whole mass of suffering.
Guide to §3
The Method of Dependent Arising: Dependent arising is essentially an account of the casual structure of the round of existence (vatta), disclosing the conditions that sustain the wheel of birth and death and make it revolve from one existence into another. In the Commentaries dependent on arising is defined as the arising of effects evenly in the dependence on a conjunction of conditions (paccaya-sāmaggim-paticca-samam-phalanam-uppado)
(1) Dependent on ignorance arising the kammic formations: Ignorance (avijja) is the cetasika delusion, which obscures perception of the true nature of things just as a cararact obscure perception of visible objects. According to the Abhidamma method, ignorance is non-knowledge of eight things: the four Noble Truths, the pre-natal past, the post-modern future, the past and the future together, and dependent arising.
Kammic formation (sankhara) are the twenty-nine volitions associated with mundane wholesome and unwholesome cittas. The volitions in the eight great wholesome cittas and in the five wholesome fine-material jhāna cittas are collectively called meritorious volitional formations (punnabhisankhara). The volitions in the twelve unwholesome cittas are called demeritorious volitional formations (apunnabhisankara). And the volitions in the four wholesome immaterial jhāna cittas are called imperturbable volitional formations (ānenjābhisankara) page 295
When the mental continuum is imbued with ignorance, then his volitional activity generates kamma with the potency to produce, then his volitional activity generates kamma with the potent to produce results in the future. Hence ignorance is called the chief condition for kammic formations. Ignorance is predominant in unwholesome activities, while it is latent in mundane wholesome activities. Hence both mundane wholesome and unwholesome kammic formations are said to be conditioned by ignorance. page 295
(2) Dependent on kammic formations arises consciousness: That is, the kammic formations – twenty-nine wholesome and unwholesome volitional – conditional the arising of the thirty-two kinds of resultant consciousness. At the moment of conception one especially potent kammic formation accumulated in the mental continuum of the deceased being generates one of the nineteen types of rebirth consciousness. In the realm appropriate for that kamma to mature. Thereafter, during the course of existence, other accumulated kammas generate other resultant types of consciousness. page 296
(3) Dependent on consciousness arises mind-and-matter. Whereas in step (2) viññāna refers exclusively to resultant consciousness, here it signifies both resultant consciousnesses and the karmic consciousness of previous lives. The term “mind” (nāma) denotes the cetasika associated with resultant consciousness, the term “matter” (rupa) denotes material phenomena produced by kamma. In five-constituent existences (pancavokārabhava) – that is, those realms where all five aggregates are found – consciousness conditions both mind and matter together. But in four-constituent existence (catuvokārabhava), the immaterial realms, it conditions mind alone. And in one constituent existence (ekavokārabhava) of feeling, perception, and mental formations, along with a particular conglomeration of material phenomena – in the case of human beings, the material decads of the body, sex, and the heart-base. Because consciousness is the chief of these coexistent mental and material elements, it is said that consciousness condition mind-and-matter, when the rebirth consciousness arises at the moment of rebirth-linking there arises simultaneously the other three mental factors. page 296
(4) Dependent on mind-and-matter arise the six sense bases: Here, “mind-and-matter” has the same denotation as in step (3). Of the six sense bases, the first five bases are the sensitive mater of the eye, ear, nose, tongue, and body, while the mind base denotes the thirty-two kinds of resultant consciousness. When the kamma-born material phenomena arise, they condition the arising of the five sense organs, which are also types of kamma-born matter. When the associated cetasikas arise, they condition the arising of the resultant consciousness, here called the mind base. In other words, the resultant consciousness conditions mind (nāma) page 296
(5) Dependent on the six sense bases arises contact: Contact (phassa) here denotes the contact associated with resultant consciousness. Contact is the “coming together” (sangati) of consciousness and the mental factors with an object at one or another of the six sense bases. The contact which arises at the sensitive eye base is called eye-contact. It marks the coming together of the eye, a visible form, and eye-consciousness. The other kinds of contact – ear-contact, etc. – likewise arise in dependence on their respective sense base. Mind-contact is the contact associated with the twenty-two kinds of resultant consciousness, excluding the two sets of five-fold sense consciousness. As contact can occur only when the sense bases exist, it is said that contact is dependent on the six sense bases. page 297
(6) Dependent on contact arises feeling: Whenever contact occurs, feeling (vedanā) arises simultaneously, conditioned by that contact. Contact is the counter of consciousness with the object, and that encounter is necessarily accompanied by a particular effective tone, the feeling produced by the contact. There are six classes of feeling: feeling born of eye contact, feeling born of ear contact, to feeling born of mind contact. In terms of its effective quality, feeling may be pleasant, painful, or neutral, according to the base and object. page 297
(7) Dependent on feeling arises craving: Feeling conditions the arising of craving (tanha) there are six kinds or craving: craving for forms, for sounds, for smell, for tastes, for tangibles and for mental objects. Each of these again becomes threefold according to whether it is simply craving for sensual pleasure; or craving for existence, i.e. craving conjoined with an eternalist view (sassataditthi); or craving for annihilation, i.e. craving is ultimately reducible to the cetasika greed (lobha). page 297 See VII, § 38
“When this exists, that comes to be: with the arising of this, that arises” (imasmim sati idam hoti, imass’ uppādā idam uppajjati), during the course of existence, other accumulated kammas generate other resultant types of consciousness according to circumstances, as explained at V, § § 27-33
(8) Dependent on craving arises clinging: Here clinging (upādāna) is of the four kinds explained above. Clinging to sense pleasures is intensified craving, a mode of the cetasika greed; the other three kinds of clinging is conditioned by craving. In the first case, weak or initial greed for an object is called craving, while the intensified greed is called clining. In the other three cases, the greed hat conditions wrong views is called craving, while the views that are accepted under the influence of that greed are called clining.
(9) Dependent on clinging arises existence: there are two kinds of existence – the kammically active process of existence (kammabhava) and the passive or resultant process of existence (upapattibhava). Active existence denotes the twenty-nine types of wholesome and unwholesome volition, or all wholesome and unwholesome kamma that leads to new existence. Resultant existence denotes the thirty-two kinds of resultant cittas, the associated cetasikas, and material phenomena born of kamma.
(10) Dependent on existence arises birth: Here birth: Here birth (jatī) means the arising of the mundane resultant cittas, their cetsikas, and kamma born matter in a new life in one or another realm of existence. The essential condition for the occurrence of a future birth lies in wholesome and unwholesome kamma, that is, in present kammically active in existence.
(11) Dependent on birth arise decay-and-birth: Once birth has occurred, there inevitably follow decay-and death and all the other kinds of suffering between birth and death, such as sorrow, lamentation, pain, grief, and despair. All of this suffering is rooted in birth, thus birth is singled out as their principal condition.
Thus arises the whole mass of suffering: The whole mass of suffering mentioned in step (11) arises through the concatenation of interdependent conditioning and conditioned states described in the formula.
page 298
§4 Categories of Analysis
It should be understood that there are three periods, twelve factors, twenty modes, three connections, four groups, three rounds, and two roots.
page 299
§5 The Three Periods
How? Ignorance and kammic formations belong to the past; birth and decay-and-death belong to the future; the intermediate eight factors belong to the present. Thus there are three periods.
Guide to §5
When the twelve factors are divided into three periods of time, this should be seen as a mere expository device for exhibiting the causal structure of the round existence. It should not be taken to imply that the factors assigned to a particular temporal period operate only in that period and not on other occasions. In fact, the twelve factors are always present together in any single life, mutually implicative and interpenetrating, as §7 below will demonstrate.
page 299
§6 The Twelve Factors
(1) Ignorance,
(2) Kammic formations
(3) Consciousness
(4) mind-and-matter
(5) the six sense bases
(6) contact
(7) feeling
(8) craving
(9) clinging
(10) existence
(11) birth
(12) decay-and-death are the twelve factors.
The terms sorrow and soon are shown as incidental consequences (of birth)
page 299
§7 The Four Groups
(1) Five causes pertaining to the past
(2) And five effects to the present
(3) Five causes pertaining to the present
(4) And five effects to the future
There are twenty modes, three connections and four groups.
Guide to §7
When ignorance remains abandoned in the mind, then craving and clinging are bound to arise; whenever craving and clinging occur, they are rooted in an accompanied by ignorance. Further, the terms “kammic formations” and “existence” both refer to the same reality – kamically active volition. Therefor, when one set of terms is mentioned, the other is implied, and when the other is mentioned, the former is implied. Birth and decay-and-death are not enumerated separately among the twenty modes because they are characteristics of mind and matter, not ultimate realities. The ultimates which they qualify are the five factors from consciousness through feeling.
The three connections obtain between past causes and present results (2-3), between present results and present causes, and between present causes and future results. The classifications proposed in this passage are shown schematically in Table 8.1
page 300
§8 The Three Rounds:
(1) Ignorance, craving, and clinging belong to the round of defilements
(2) One part of existence known as kammic existence and kammic formations belong to the round of kamma.
(3) One part of existence known as rebirth existence and the rest belong to the round of results.
Guide to §8
The three rounds exhibit the cyclic pattern of existence in samsāra. The most fundamental round is the round of defilements. Blinded by ignorance and driven by craving, a person engages in various unwholesome and mundane wholesome activities. The the round of defilement gives rise to the round of kamma. When this kamma matures it ripens in the resultants, and thus the round of kamma gives rise to the round or resultants. In response to these resultants – the pleasant and painful fruits of his own actions – the person still immersed in ignorance is overcome by craving to enjoy more pleasant experiences, clings to those he already has, and tries to avoid the painful ones. Thus the round of resultants generates another round of defilements. In this way the threefold round turns incessantly until the ignorance at its base is removed by the wisdom of insight and the supramundane paths.
page 301
§9 The Two Roots
Ignorance and craving should be understood as the two roots.
Guide to §9
Ignorance is called the root from the past extending into the present, which reaches its culmination in feeling. craving is called the root from the present extending into the future, which reaches its culmination in decay-and-death.
page 302
§10 Summary
By the destruction of these roots the round ceases. With the arising of the taints in those who are constantly oppressed by infatuation with decay and death, ignorance again occurs.
The great sage has this expounded this entangled, beginningless round of becoming with its three planes as “dependent arising.”
Guide to §10
In the Sammaditthi Sutta the Venerable Sariputta is asked to explain the cause of ignorance and he replies that ignorance arises from the taints (āsavasamudayā avijjāsamudayo). When he is asked to state the cause of the taints, he replies that the taints arise from ignorance (āsavasamudayā āsavasamudayo). Since the most fundamental of the taints is the taint of ignorance (avijjāsava), the Venerable Sariputta’s statement implies that the ignorance in any given existence arises from ignorance in the preceding existence. this, in effect, establishes the round of becoming as beginningless (anādikam) since any instance of ignorance was present, entailing an infinite regression. On the taints, see VII, § 3
pg. 303
The Method of Conditional Relations (patthānanaya)
§11 The Twenty-four Conditions
The following is the method of conditional relations:
(1) root condition
(2) object condition
(3) predominancecondition
(4) proximity condition
(5) contiguity condition
(6) conascencce condition
(7) mutuality condition
(8) support condition
(9) decisive support condition
(10) presascence condition
(11) postnascence condition
(12) repetition condition
(13) kamma condition
(14) result condition
(15) nutriment condition
(16) faculty condition
(17) jhana condition
(18) path condition
(19) assoociation condition
(20) dissociation condition
(21) pressence condition
(22) absence condition
(23) disappearance condition
(24 non-disappearance condition
page 303
Guide to §11
The twenty-four conditions listed above form the subject matter of the Pātthana, which presents a detailed exposition of the various ways in which they inter-relate the mental and material phenomena enumerated in the Dhammasangani, the first book of the Abhidamma Pitaka. In order to properly comprehend the Abhidamma teaching on conditional relations, it is essential to understand the three factors involved in any particular relation:
(1) the conditioning states (paccayadhammā), the phenomena that function as conditions for other phenomena either by producing them, by supporting them, or by maintaining them; (2) the conditionally arisen state (paccayuppannadhammā), the states conditioned by the conditioning state, the phenomena that arise and persist in being through the assistance provided by the conditioning state; and (3) the conditioning force of the condition (paccayasatti), the particular way in which the conditioning state function as conditions for the conditioned states.
Table 8.2 The Twenty Four Conditions and thier Varieties
page 304
§12 Application in Brief
In six ways mind is a condition for mind. In five ways mind is a condition for mind-and-matter. Again, mind is a condition in one way for matter, and matter in one way for mind. In nine ways the dyad – ind-and-matter – is a condition for mind-and matter. Thus the relations are sixfold. How?
page 305
§13 Mind for Mind
In six ways mind is condition for ind: Consciousness and mental factors that immediately cease are a condition for present consciousness and mental factors by of proximity, contiguity, absence and disappearance.
Preceding javanas are a condition for subsequent javanas by way of repetition.
Conascent consciousness and mental factors are a condition for one another by way of association.
Guide to §13
Proximity condition (4), contiguity condition (5): These two conditions are identical in meaning; they differ only in the letter, which highlights the same relation from slightly different angles. Formally defined, proximity condition is a condition where one mental state, the conditions, causes another mental state, the conditioned state, to arise immediately after it has ceased, so that no other mental state can intercede between them. Contiguity condition is a conditioned where the conditioning mental state causes the conditioned mental state to arise immediately after it has ceased, in accordance with the fixed order of the mental process. These two conditions apply to the relationship between the citta and cetasikas ceasing at any given moment and the citta and cetasiksa that arise in immediate succession, The citta and cetasikas the have just ceased are the conditioning states; the citta and cetasikas that arise immediately afterwards are the conditioned state. The death consciousness of an Arahant, however, does not function as proximity or contiguity condition, since it is not followed by any other citta. page 305
Absence condition (22), disappearance condition (23): These two condition are another pair which are identical in substance bit differ merely in the letter. Absence condition where a mental state in ceasing gives the opportunity to another mental state to arise immediately next to itself. Disappearance condition is a condition where a mental state, by its own disappearance, gives the opportunity to the next mental state to arise. The condition and conditioned states in the two relations are identical with those of the proximity and contiguity conditions.
Repetition condition (12) is a condition where the conditioning mental state causes the conditioned states, mental phenomena similar to itself, to arise with increased power and efficiency after it has ceased. Just as a student, by repeated study, become more proficient in his lessons, so the conditioning states, by causing states similar to themselves to arise in succession, impart greater proficiency and strength to them. The conditioning states in the relation are solely mundane wholesome, unwholesome, and functional mental phenomena at any given moment in the javana process except the last javana, insofar as they serve as a condition for mental phenomena having the same kammic quality (wholesome, unwholesome, or functional) in the following javana moment. The latter are the conditioned state in this relation.
Page 306
§14 Mind for Mind-and-Matter
In five ways mind is condition for mind-and-matter: Roots, jhāna factors, and path factors are a condition for conascent mind-and-matter by way of root
Conascent volition is a condition for conascent mind-and-matter, and asynchronous volition for mind-and-matter born of kamma, by way of kamma.
The (mental) resultant aggregates are a condition for one another and for conascent matter by way of result.
Guide to §14
Root condition (1) is a condition where a conditioned state functions like like a root by imparting firmness and fixity to the conditioned states. The conditioned states in this relation are the six mental factors known as roots (see III, §5) : the three unwholesome roots – greed, hatred, and delusion; and the three beautiful roots – non-greed, non-hatred, and non-delusion – which may be either wholesome or indeterminate. The conditioned state are the mental states associated with each root and the conascent material phenomena. Concascent material phenomena are those born of kamma at the moment of rebirth-linking, and those born of consciousness during the course of existence. Just as the roots of a tree are the basis for a tree’s existence, growth, and stability, so these roots give rise to the conditioned states and make them firm and steady.
Table 8.3: Conditioning and Conditioned State of the Twenty-Four Conditions
Jhāna Condition (17) is a condition where a conditioning state causes the conditioned states to participate in the close contemplation of an object. The conditioning states are the seven jhāna factors, which reduce to five cetasikas (see VII, §16, §23). The conditioned states are the cittas and cetasikas associated with the jhāna factors – that is, all cittas except the ten types of sense consciousness – and the conascent material phenomena. Although the conascent material phenomena cannot contemplate the object themselves, because they are produced by the close contemplation accomplished by the jhāna factors they are included among the conditioned states.
Path condition (18) is a condition where a conditioning state relates to the conditioned states by causing them to function as a means for reaching a particular destination. The conditioning states in this relation are the twelve path factors, which reduce to nine cetasikas (see VII, §17 , §23 ). The four wrong path factors are the means for reaching the woeful destinations: the eight right path factors are the means for reaching the blissful destinations and Nibbāna. The conditioned states are all cittas except the eighteen that are rootless, the associated cetasika, and the conascent material phenomena. While the path factors in the resultant and functional cittas do not lead to any destinations, they are still classed as oath factors because, considered abstractly in their own nature, they are identical with those capable of leading to different destinations.
Kamma condition (13): This condition is of two kinds: (i) conscent kamma condition (sahajāta-kammapaccaya) (ii) asynchronous kamma condition (nānākkanika-kammapaccaya)
(i) In the conascent kamma condition, the conditioning states are the volitions (cetanā) in the eight-nine cittas. The conditioned states are the citta and cetasikas associated with those volitions and the conascent material phenomena. Volition here functions as a conascent kamma condition by causing its concomitants to perform their respective tasks and by arousing the appropriate kinds of material phenomena simultaneously with its open arising.
(ii) In the asynchronous kamma condition there is a temporal gap between the conditioning state and the conditioned state. The conditioning state in this relation is a past wholesome or an unwholesome volition. The conditioned state are the resultant cittas, their cetasikas, and material phenomena born of kamma, both at rebirth-linking and in the course of existence. The conditioning force here is the ability of such volition to generate the appropriate resultant mental state and kamma born materiality. This conditional relation also obtains between a path consciousness and it fruition.
Result condition (14) is a condition where a conditioning state makes the conditioned states that arise together with it be as passive, effortless, and quiescent as itself. The conditioning states in this relation are the resultant cittas and cetasikas. The conditioned states are those same resultants with respect to each other and the conascent material phenomena. Since resultants are produced from the maturing of kamma, they are not active but passive and quiescent. Thus in the mind of a person in deep sleep, the resultant bhavanga consciousness arises and passes away in constant succession, yet during this time no efforts are made for action by body, speech, or mind, and there is not even distinct awareness of an object. Similarly, in the five-door cognitive process, the resultant cittas do not make an exertion to know their object. It is only in the javana phase that effort is made to clearly cognize the object, and again it is only in the javana phase that actions are preformed.
Guide to §15
Postnascence condition (11) is a condition where a conditioning state assists conditioned state that had arisen prior to itself by supporting and strengthening them. The conditioning states in this relation are subsequently arisen cittas and cetasikas, the conditioned states are the material phenomena of the body born of all four causes, which material phenomena of the body born of all four causes, which material phenomena had arisen along with the preceding cittas. This condition begins with the first bhavanga in relation to the material phenomena born of kamma at the moment of rebirth-linking. Just as the rainwater that falls later promotes the growth and development of the already existing vegetation, so the subsequently arisen mental states support the pre-arisen material phenomena so that they continue to produce similar material phenomena in succession.
Page 314
§16 Matter for Mind
Only in one way is matter a condition for mind: The six bases during the course of existence are a condition for the seven elements of consciousness, and the five objects for the five processes of sense consciousness, by way of prenascence.
Guide to §16
Prenascence condition (10) is a condition where a conditioning state – a material state which has already arisen and reached the state of presence (thiti) – causes mental states, the conditioned state, to arise after it. This is like the sun, which arises first in the world and gives light to people who appear after it has arisen. There are two main types of prenascene condition. (i) base prenascence (vatthu-purejata) and (ii) object prenascence (ārammana purejata)
Page 315
§17 Concepts and Mind-and-Matter for Mind
In two ways concepts and mind-and-matter are conditions for mind – namely, by way of object and decisive support.
therein, object is sixfold as visible form. But decisive support is threefold, namely object decisive support, proximity decisive support, and natural decisive support.
Of them, the object itself when it becomes prominent serves as object decisive support. Consciousness and mental factors that immediately cease, act as the proximity decisive support. The natural decisive support is of many kinds: states of lust, etc, state of faith, pleasure, pain, individuals, food, season, lodgings – (all such things) internal and external, as the case may be, are conditions for wholesome states. Kamma, too is similarly a condition for its results.
Guide to §17
Object condition (2) is a condition where a conditioning state, as object, causes other states, the conditioned states, to arise taking it as their object. The six classes of objects (see III, §17 ) are the conditioning states in this relation, the corresponding cittas and cetasikas are the conditioned states.
Decisive Support Condition (9): Of the three types of this condition:
(i) Object decisive support (ārammanūpanissaya) is a condition where the conditioning state is an exceptionally desirable or important object which causes the conditioned states, the mental phenomena that apprehend it, to arise in strong dependence on it.
(ii) Proximity decisive support (anantarūanissaya) is identical with proximity condition with respect to the conditioning and conditioned state, but differs from it slightly in the forces of the conditions. Proximity decisive support is the force which causes the succeeding states to arise because they are strongly dependent on the ceasing of the preceding state.
(iii) Natural decisive support (pakatūpanissaya) is a wide relation that includes as the condition states all past mental or material phenomena that become strongly efficacious for the arising, at a subsequent time, of the conditioned state, which are subsequent cittas and cetasikas. For example, prior lust may be a natural decisive support condition for the volitions of killing, stealing, sexual misconduct. Prior faith for the volitions of giving alms, undertaking precepts, and practicing meditation, the gaining of health for happiness and energy, the onset of sickness for sorrow and torpor
Page 316
§18 Mind-and-Matter for Mind-and-Matter
Mind-and-matter is a condition for mind-and-matter in nine ways according to circumstances, namely, by way of predominance, conascence, mutuality, support, nutriment, faculty, dissociation, presence, and non-disappearance.
Guide to §18
These conditions will be elaborated upon in the following sections.
Page 316
§19 The Predominance Condition
Therein, the predominance condition is twofold:
(i) The object to which weight is attached is a condition for states of mind by way of object predominance
The fourfold conascent predominance is a condition for conascent mind-and-matter by way of conascence.
(ii) The fourfold conascent predominance is a condition for conascent mind-and-matter by way of conascence.
Guide to §19
Predominance condition (3): Of the two types of this condition:
(i) Object predominance (ārammanādhipati) is a condition where the conditioning state, as object, dominates over the mental states which take it as their object. Only those objects which are esteemed, cherished, or strongly desired can become the condition states in this relation. This condition is virtually identical with the object decisive support condition, differing from it only slightly in the conditioning forces: while the latter has the force of being a strongly efficacious cause for the arising of the citta and cetasikas, the former has the force of strongly attracting and dominating those states.
(ii) Conascence predominance (sahajātādhipati) is condition where a conditioning state dominate conditioned state conascent with itself. The conditioning states in this relation are the four predominants – desire, energy, consciousness, and investigation. Only one of there can take on the role of predominance condition on a given occasion, and then only in javana cittas with two or three roots. The conascent mental and material phenomena are the conditioned states.
Page 317
§20 The Conascence Condition
The conascence condition is threefold: consciousness and mental factors are a condition for one another and for the conascent material phenomena; the four great essentials mutually and for the derived material phenomena; the heart-base and the resultant (mental aggregate) for one another at the moment of rebirth-linking.
Guide to §20
Conascence condition (6) is a condition where a conditioning state, on arising cause the conditioned state to arise simultaneously with itself. This is compared to the flame of a lamp which, on arising, causes the light, colour, and heat to arise along with it. This condition may be divided into three types, as is done in the above text, or it may be more finely divided into five types: (i) each mental state – citta or cetasika – for the associated mental state: (ii) each mental state for the conascent material phenomena, (iii) each of the four great essentials for the other three great essentials, (iv) each of the four great essentials for derived material phenomena, and (v) at the moment of rebirth-linking, the heart-base for the resultant mental states, and the latter in turn for the heart-base.
Page 317
§21 The Mutuality Condition
The mutuality condition is three fold: consciousness and mental factors are a condition for one another; the four great essentials for one another; the heart-base and the resultant (mental aggregates) for one another at the moment of rebirth-linking.
Guide to §21
Mutuality condition (7) is actually a subordinate type of conascence condition. In the general conascence condition, the conditioning state simply causes the conditioned force is required. However, in the mutuality condition each of the conditioning state is, at the same time and in the same way, a conditioning state in the relation of mutuality gives its force to the conditioned state and also receives the force of the conditioned state, which is a conditioning state relative to itself. This is compared to a tripod, each leg of which assists the other two legs reciprocally enabling the tripod to stand upright.
Page 318
§22 The Support Condition
The support condition is threefold: consciousness and mental factors are a condition for one another and conascent material phenomena: the four great essentials for one another and derived material phenomena: and the six bases for the seven consciousness elements.
Guide to §22
Support condition (8) is a condition where the conditioning state causes the conditioned states to arise by serving as the support of foundation on which they depend. The conditioning state is said to be related to the conditioned state in a manner similar to the way the earth supports trees and vegetation or a canvas supports a painting.
Two main categories of support condition are recognized; (i) conascence support (sahajāta-nissaya) and (ii) prenascence support (purejāta-nissaya). Conascence support condition is identical in all respects with the conascence condition. Prenascence support condition includes two subsidiary types. One is simple-base prenascence support (vatthu-purejāta-nissaya)
Page 318
§23 The Nutriment Condition
The nutriment condition is twofold: edible food is a condition for this body; and immaterial nutriment, for the conascent mind-and-matter.
Guide to §23
Nutriment condition (15) is a condition where a conditioning state relates to the condition states by producing them, maintaining them in existence, and supporting their growth and development. This compared to a prop which supports an old house and prevents it from collapsing. thus the essential function of nutriment is supporting or reinforcing (upatthambana)
The nutriment condition is twofold: (i) material nutriment (rūpāhāra) and mental nutriment (nāmāhāra)
(i) material nutriment is the nutritive essence found in edible food, which is a conditioning state for this physical body. When food is ingested its nutritive essence produces new matter born of nutriment, and it also reinforces the material groups born of all four cases, keeping them strong and fresh so that they can continue to arise in succession. The internal nutriment contained in the materiel groups born of all four causes also serves as a condition by reinforcing the internal material phenomena in the other groups situated in the body.
(ii) Mental nutriment is threefold: the nutriments contact, mental volition, and consciousness. These are conditions for the conascent mental and material phenomena.
Page 319
§24 The Faculty Condition
The faculty condition is threefold: the five sensitive organs are a condition for the five kinds of consciousness; the material life faculty, for the material phenomena born of kamma; the immaterial faculties, for conascent mind-and-matter.
Guide to §24
Faculty conditions (16) is a condition where a conditioning state relates to the conditioned states by exercising control in a particular department or function. This condition is compared to a panel of ministers, each of whom has freedom of control in governing his particular region of the country and does not attempt to govern other regions. As stated in the text, there are three types of faculty condition: (i) presascence faculty, (ii) material life faculty, and (iii) conascence faculty.
(i) In prenascence faculty, each of the five sensitivities (arisen at the static phase of the past bhavanga citta) is a faculty condition for its respective type of sense conciousness along with its cetasikas. This is so because the sensitive organ controls the efficiency of the consciousness that takes it as a base. For example, good eyes produce acute vision while weak eyes result in poor vision.
(ii) The material life faculty in the material groups born of kamma is a faculty condition for the other nine material phenomena in the same groups, for it controls them by maintaining their vitality.
(iii) The fifteen immaterial faculties are each a conascence faculty condition for the associated mental states and the conascent material phenomena.
Of the faculties, the two sex faculties of femininity and masculinity do not become condition state in the faculty condition. They are excluded because they do not have the functions of a condition. A condition has three functions – producing, supporting and maintaining – but the sex faculties do not execute any of these functions. Nevertheless, they are still classed as faculties because they control the sexual structure, appearance, character, and disposition of the body, so that the whole personality tends towards either femininity or masculinity.
Page 320
Guide to §25
Dissociation condition (20) is a condition where the conditioning state is either a mental phenomenon that assist present mental phenomena. In this relationship the two components – the conditioning state and the conditioned states – are necessarily of different types: if one is matter the other must be mind; if one is ind the other must be matter. This is like a mixture of water and oil, which remain separate though placed together.
Thus at the moment of rebirth the heart-base and the mental aggregates arise simultaneously, each a dissociation condition for the other by reason of the particular characteristics that distinguish them as material and mental phenomena.
Page 321
§26 Presence and Non-Disappearance
The presence and non-disappearance conditions are altogether of five kinds: conascence, prenascence, postnascence, edible food, and material life.
Guide to §26
Presence condition (21), Non-disappearance condition (24): These are two conditions identical in meaning and differing only in the letter. In this relationship a conditioning state helps the conditioned state to arise or persist in being during a time when it exist alongside the conditioned state. It is not necessary, however, for the conditioning state and the conditioned states to be conascent; all that is required is for the two to temporally overlap, and for the conditioning state to support in some way the conditioned states during the time they overlap. Thus presence condition includes prenascencce and postnascence as well as conascence. While the text mentions only five types of presence condition, since these five in turn include additional subsidiary types, presence condition comprises a wide variety of other conditions. this will become clear in the next section, which deals with the subsumption of the all conditional relations under four master conditions.
Page 322
§27 The Synthesis of Conditions
All conditions are included in the conditions of object, decisive support, kamma, and presence.
Herein, in all cases conascent materiel phenomena should be understood as twofold: throughout the course of existence they should be understood as those born of consciousness, and at rebirth-linking, as those born of kamma.
Guide to §27
The way in which all conditions are included in these four conditions is explained by Ledi Sayadaw in his commentary as follows:
The predominance condition being twofold, object predominance is always comprised by the object and decisive support condition and sometimes by the presence condition as well; while conascence predominance is comprised by the presence condition.
The main type of support condition – conascence support and base prenascence support – both come with the scope of the presence condition. The special case of base-object-prenascene support, in which the heart-base becomes an object of the same mind-door cittas it supports as a base, is included in both object and presence conditions, and in decisive support as well if the heart-base is given special importance as object.
Page 322
§28 The Synthesis of Conditions
Thus the things pertaining to the three periods of time and timeless, internal and external, conditioned and unconditioned, are threefold by way of concepts, mind, and matter.
In all, the conditions in the scheme of conditional relations are twenty-four.
Page 324
§29 In Brief
Therein, the material phenomena are just the aggregate of matter. Consciousness and mental factors, which comprise the four immaterial aggregates, and Nibbāna, are the five kinds that are immaterial. They are also called “name.”
What remains are concepts, which are twofold: concept as that which is made known, and concept as that which makes known.
Guide to §29
At this point Acariya Anurddha has completed his exposition of the four ultimate realities, their classification in various schemata, and their treatment according to the principles of conditionality. However, he has not yet discussed concepts (paññatti). Although concepts pertain to conventional reality and not ultimate reality, they are still included in the Abhidamma by the treatise Puggalapannatti. therefore in the last part of Chapter VIII he will briefly discuss concepts.
They are also called “name”: The four immaterial aggregates are called nāma, “name,” in the sense of bending (namana) because they bend towards the object in the act of cognizing it. They are also called nāma in the sense of causing the bend (namana) since they cause one another to bend on to the object. Nibbana is called nāma solely in the sense of causing to bend. For Nibbana causes faultless states – that is the supramundane cittas and cetasikas – to bend on to itself by acting as an objective predominance condition.
Page 325
§30 Concept as What is Made Known
How? There are such terms as “land”, “mountain” and the like, so designated on account of the mode of transition of the respective elements; such terms as “house” “chariot,” “cart” and the like, so named on account of the mode of formation of materials; such terms as “person,” “individual,” and the like, so named on account of the five aggregates; such terms as “direction,” “time” and the like, named according to the revolution of the moon and so forth; such terms as “well,””cave” and the like, so named on account of the the mode of non-impact and so forth; such terms as kasina signs and the like, so named on account of respective elements and distinguished mental development.
Guide to §30
“Concept as what is made known” is the same as meaning-concept (atthapannatti). Here the author enumerates different types of meaning-concepts.
Land, mountain, etc, are called Pali (santhanapaññatti) formal concepts, since they correspond to the form or configuration of things.
House, chariot, village, etc are called (samūhapaññatti), collective concepts, since they correspond to a collection or group of things.
East, west, etc, are called (disāpaññatti), local concepts, since they correspond to a locality or direction.
Morning, noon, week, month, etc, are called (kālapaññatti) temporal concepts, since they correspond to periods or units of time.
Well,cave, are called (ākāsapaññatti), spatial concepts, since they correspond to spatial regions void of perceptible matter.
The kasina signs are called (nimittapannatti), sign concepts, since they correspond to mental signs gained by meditative development.
Page 326
§31 Concept as What Makes Known
Then, as it makes known, its called concept. It is described as name, nomenclature.
It is sixfold: (1) A (direct) concept of the real: (2) a (direct) concept of the unreal (3) a concept of the unreal by means of the real; (4) a concept of the real by means of the unreal (5) a concept of the real by means of the real; and (6) a concept of the unreal by means of the unreal.
As, for instance, when it makes known what really exists in the ultimate sense by a term such as “matter” “feeling” and so forth, it is called a (direct) concept of the real.
When it makes known what does not really exist in the ultimate sense by a term, such as “land” “mountain” and so fourth, it is called a direct concept of the unreal.
The rest should be respectively understood: by combining both as, for instance, “professor of sixfold direct knowledge,” “woman’s voice,” “eye-consciousness” and “king’s son.”
Guide to §31
“A (direct) concept as what makes know” is the same as name concept (nāmapaññatti). Again, the author provides an enumeration of instances.
A (direct) concept of the real: Matter, feeling, are ultimate realities; therefore the concepts that designate them are direct concepts of the real.
A (direct) concept of the unreal: “Land” and “mountain” etc, are not ultimate realities but conventional entities established conceptually through mental construction. Through these concepts are base on ultimate entities, the meanings they convey are not things that are themselves ultimate entities since they do not correspond to things that exist by way of their own intrinsic nature (sabhāvato).
The rest should be respectively understood: Here, “possessor of sixfold direct knowledge” is a concept of the unreal by means of the real, since the direct knowledges are ultimately real but the “possessor” is a mental construction. “Woman’s voice” is a concept of the real by means of the unreal, since the sound of the voice ultimately exist but not the woman. “”eye-consciousness” is a concept of the real by means of the real, since both eye-sensitivity and the consciousness dependent on it exist in an ultimate sense. “King’s son” is a concept of the unreal by way of the unreal, since neither the king nor the son ultimately exists.
Page 327
§32 Summary
By following the sound of speech through the process of ear-consciousness, and then by means of the concept conceived by (the process in the) mind-door that subsequently arises, meanings are understood. these concepts should be understood as fashioned by worldly convention.
Thus ends the eighth chapter in the Manual of Abhidamma entitled the Compendium of Conditionality.
