The Conditionality of Life in the Buddhist Teachings

An outline of the Twenty four Conditions as taught in the

Abhidhamma

By Nina van Gorkom

Chapter 7

Decisive Support-Condition (Upanissaya-Paccaya)

Part I

Upanissaya-paccaya, which can be translated as decisive support-condition

or strong dependence-condition, occurs when a phenomenon

assists another phenomenon by being a powerful inducement

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. There

are three kinds of upanissaya-paccaya:

1. decisive support of object, årammaùúpanissaya-paccaya

2. decisive support of proximity, anantarúpanissaya-paccaya

3. decisive support of natural condition, pakatúpanissaya-

paccaya

As to strong dependence or decisive support-condition of object, the

object is the paccaya, condition, for the citta which experiences it, the

paccayupanna dhamma, conditioned dhamma, and that object

conditions the citta by way of strong dependence. We see in the

"Paììhåna" (Faultless Triplet, VII, Investigation Chapter, Strong

Dependence, § 423), that the objects which are the conditioning factors

are the same as in the case of object predominance-condition,

årammaùådhipati paccaya (see Ch 3), thus, they have to be desirable

objects. The cittas which are conditioned by way of decisive support of

object are also the same types as in the case of object predominance-condition.

Thus, the realities involved in these two kinds of conditions

are the same, but there is a difference in the conditioning force of object

predominance-condition and of decisive support-condition of object. In

the case of object predominance-condition the desirable object is highly

esteemed by the citta and cetasikas concerned so that they give

preponderance to it. In the case of decisive support-condition of object

the desirable object is a powerful inducement, a cogent reason, for the

arising of the citta and cetasikas concerned, which are strongly

dependent on that object. Desirable objects which are object

predominance-condition can also, at the same time, be decisive support-condition

of object, a powerful inducement for the arising of the cittas

concerned. Phenomena can be conditioned by several types of

support.

conditions at the same time..61

Certain objects cannot be object predominance-condition nor decisive

support-condition of object, because they are undesirable. Among them

is the type of body-consciousness which is akusala vipåka, accompanied

by painful feeling. The two types of dosa-múla-citta (one unprompted

and one prompted) and the two types of moha-múla-citta (one

accompanied by doubt and one accompanied by restlessness) are not

desirable objects and thus they cannot be decisive support-condition of

object. The akusala cetasikas which accompany dosa-múla-citta, such as

regret, jealousy and stinginess, and those which accompany moha-múla-citta

are not desirable either, thus, they cannot be decisive support-condition

of object.

Kusala such as dåna or síla which one performed can be object

predominance-condition for kusala citta which esteems and gives

preponderance to the wholesome deed one performed. The wholesome

deed can at the same time also be decisive support-condition of object,

it can be a powerful inducement, a cogent reason, for the arising again

and again of kusala citta which sees the benefit of kusala.

Kusala which one performed can condition attachment or wrong view,

as we have seen, by way of object predominance-condition, and it can

also condition attachment and wrong view by way of decisive support-condition

of object. It is then a powerful inducement for the arising of

attachment and wrong view.

Attachment can be object predominance-condition and also decisive

support-condition of object, a powerful inducement for the arising of

attachment again and again in the case of all those who have not

eradicated attachment.

Akusala cannot be object predominance-condition nor decisive support-condition

of object for kusala citta, since kusala citta cannot consider

akusala with esteem and high regard.

Desirable rúpas which are object predominance-condition can also be

decisive support-condition of object for lobha-múla-citta. Beautiful

colours or delicious flavours are a powerful inducement for the arising

of lobha-múla-citta which wants such objects again and again. As soon

as delicious food is on the tongue its flavour is irresistable for

attachment. Someone may highly regard the sound of music which is

then object predominance-condition for lobha-múla-citta. The sound of

music can also be a decisive support-condition of object, a powerful

inducement for the arising again and again of lobha-múla-citta, for

example, when someone dedicates his whole life to music.

The rúpas which are the five sense-bases, the heart-base and the sense.62

objects can be decisive support-condition of object for lobha-múla-citta

but, just as in the case of object predominance-condition, they cannot

be decisive support-condition of object for kusala citta

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.

Only the rúpas which are "concrete matter", rúpas produced by one of

the four factors of kamma, citta, temperature or nutrition, can be, just

as in the case of object predominance-condition, decisive support-condition

of object for lobha-múla-citta

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.

The objects which are decisive support-condition are a powerful

inducement, a cogent reason for the arising of the cittas concerned.

However, we should remember that there are also other conditions. It

depends on someone’s accumulated inclinations whether he has "wise

attention" or "unwise attention" to an object. Which objects are

powerful inducements for the arising of kusala citta and which objects

for the arising of lobha-múla-citta in our life? Most of the time we are

intent on acquiring pleasant objects for ourselves, objects which can be

a decisive support-condition for clinging. There can be awareness of the

realities which appear, also of clinging. We should not ignore clinging

or despise it as an object of awareness. It arises naturally in our daily

life because there are still conditions for its arising. If we do not know

its true nature we will take it for self and then it cannot be eradicated.

Nibbåna and the eight types of lokuttara citta which experience it

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cannot be object predominance-condition for lobha-múla citta, nor can

they be decisive support-condition of object for lobha-múla-citta. We

read in the "Paììhåna" (Faultless Triplet, VII, Investigation Chapter,

Conditions, Positive, Classification Chapter, Strong Dependence, § 423),

that nibbåna is related to the eight lokuttara cittas which experience it

and also to mahå-kusala citta accompanied by paññå and mahå-kiriyacitta

(of the arahat) accompanied by paññå, by way of decisive

support-condition of object.

object, it is inclined to give it away. Thus, it is not strongly dependent on that rúpa as

object.

characteristics which can be directly experienced, such as the four great Elements, the

sense objects and the sense organs. There are also rúpas which are not "concrete matter",

anipphanna rúpas, non-produced rúpas. These are for example the special characteristics

of rúpa which are lightness, pliancy and wieldiness. Or the four characteristics of rúpa

which are integration, continuation, decay and impermanence of rúpa.

in the case of each of the four stages of enlightenment, thus there are eight types of

lokuttara citta.

The second condition classified under decisive support-condition is.63

proximate decisive support-condition, anantarúpanissaya-paccaya. This

condition is similar to proximity-condition (anantara-paccaya, see Ch

4). Both conditions pertain to each preceding citta which conditions the

succeeding citta without any interval. However, a distinction between

these two conditions has to be made. The teaching of proximate

decisive support-condition, anantarúpanissaya paccaya, stresses the

aspect of powerful inducement of the conditioning force in the

relationship between the conditioning reality, the preceding citta, and

the conditioned reality, the succeeding citta. We read in the

"Visuddhimagga"( XVII, 82) about the difference between the two

conditional relations:

... Nevertheless proximity may be understood as the ability to cause the

occurrence of an appropriate consciousness arising proximate (next) to

itself, and decisive support as the preceding consciousness’s cogency in

the arousing of the succeeding consciousnesses....

We then read that there can be the arising of citta without root-condition

and other conditions, but that citta cannot arise without being

conditioned by the preceding citta. Thus, the preceding citta as

conditioning factor is a powerful inducement or cogent reason for the

arising of the succeeding citta.

The paìisandhi-citta, for example, is a cogent reason for the succeeding

bhavanga-citta, so that life can continue. If the preceding citta would

not be a powerful inducement for the arising of the succeeding citta,

there could not be a continuous succession of cittas, even at this

moment. In the case of birth as an animal, the paìisandhi-citta is

akusala vipåkacitta, and this citta conditions the succeeding bhavanga-citta

by way of proximity decisive-support-condition. The bhavanga-citta

is the same type of citta as the paìisandhi-citta, it could not change into

kusala vipåkacitta. Birth as an animal is different from birth as a human

being, and the bhavanga-citta which succeeds the paìisandhi-citta in the

case of these different kinds of births is in conformity with the

paìisandhi-citta. We can notice that the lives of animals and of human

beings are completely different. Beings are born with different

potentialities, different capabilities, and these are carried on to the

succeeding bhavanga-citta and then to the following cittas which arise

in succession throughout life. In between the processes of cittas there

are bhavanga-cittas, and they are of the same type as the paìisandhi-citta..64

There is the arising of seeing and thinking at this moment. They are

conditioned by proximate decisive support-condition. Each citta which

arises falls away immediately, but it has a conditioning force which is a

powerful inducement for the arising of the succeeding citta without any

interval. Thus, good and bad qualities can be carried on from moment

to moment, they can be accumulated. Attachment has been

accumulated from life to life. We think time and again with attachment

about honour and all the pleasant things we want to obtain for

ourselves. We have an interest in the Dhamma because this has been

accumulated. We may have listened to the Dhamma in past lives, but

we do not remember this anymore. Interest in the Dhamma and also the

inclination to develop right understanding can be carried on from life to

life because of proximity decisive support-condition.

In the development of vipassanå, insight, there is awareness of whatever

reality appears at the present moment. Because of proximity-condition

and proximate decisive support-condition citta arises and falls away and

is then succeeded by the next citta. At one moment there is seeing, at

another moment attachment to visible object, hearing or attachment to

sound. Nobody can choose the object of awareness, because realities

appear already because of their own conditions. Cittas which arise in a

process of cittas do so according to a fixed order which cannot be

changed. Each preceding citta is a powerful inducement for the arising

of the next citta.

So long as we are in the cycle of birth and death there are conditions for

each citta to be succeeded by the next citta. The development of right

understanding of the different characteristics of realities as they appear

one at a time will eventually lead to the end of the cycle. We confuse

the different doorways of sense-doors and mind-door, we do not clearly

distinguish between different cittas which experience one object at a

time through one doorway. Through the development of right

understanding one learns that the doorways and the realities which are

dependent on them are different. Seeing is completely different from

hearing, it arises because of different conditions, experiences an object

different from the object which hearing experiences. The aim of

learning about the conditions for the realities which arise is the

understanding of the truth of non-self.

We read in the "Kindred Sayings"(IV, Saîåyatana Vagga, Second Fifty, 5,

The Chapter of the Six, § 94, Including the sixfold sense-sphere) that

the Buddha said that when the six spheres of contact (the five senses

and the mind) are untamed, unguarded, unwatched, unrestrained there

will be dukkha, whereas when they are well tamed, well watched, well.65

restrained

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, there will be happiness. We read in the verse:

He meets with dukkha, monks, who has not tamed

The sixfold impact of the sphere of sense.

They who have learned the mastery of these,

With faith for comrade,- they dwell free from lust.

Beholding with the eye delightful things

Or things unlovely, let him restrain his bent

To lust for loveliness, and let him not

Corrupt his heart with thoughts of "O, it is dear."

And when, again, sounds sweet or harsh he hears,

Not led astray by sweetness, let him check

The error of his senses. Let him not

Corrupt his heart with thoughts of "O, it is sweet."

If some delightful fragrance meet the nose,

And then again some foul malodorous stench,

Let him restrain repugnance for that stench,

Nor yet be led by lust for what is sweet.

Should he taste savours that are sweet and choice,

And then again what is bitter to the tongue,

He should not greedily devour the sweet,

Nor yet show loathing for the bitter taste.

By pleasures’ impact not inebriate,

Nor yet distracted by the touch of pain,

To pain and pleasure both indifferent

Let him be free from likings and dislikes.

satipaììhåna. Only right understanding of the reality which appears can eventually

Obsessed (by lusts) are others: so obsessed

They know and so they fare. But he dispels

All the world’s vulgar fashionings of mind.

And treads the path renunciation-bound.

By contact of these six, if mind be trained,

The heart is never shaken any more.

Overcome these two, O monks,- lust and hate.

Do you pass beyond the bounds of birth and death.

*********.67

Chapter 8

Decisive Support- Condition (Upanissaya -Paccaya)

Part II

As we have seen, there are three kinds of decisive support-condition:

decisive support of object, årammaùúpanissaya-paccaya, decisive

support of proximity, anantarúpanissaya-paccaya, and natural decisive

support-condition, pakatúpanissaya-paccaya. With regard to the third

decisive support-condition, pakatúpanissaya-paccaya, the commentary

to the "Paììhåna" (the Pañcappakaraùatthakathå) explains the term

"pakata" in pakatúpanissaya. Pakata means done properly, done

thoroughly. Kusala and akusala which were "done thoroughly", often

performed, can become firmly accumulated, they can become habitual.

In this way they are a cogent reason, a powerful inducement for the

arising of kusala and akusala later on, which are the dhammas

conditioned by them, the paccayupanna dhammas. Also external

conditions, such as temperature, food, dwelling place and friends one

associates with can be cogent reasons for the dhammas which they

cause to arise.

The commentary defines in addition the term pakatúpanissaya, by

explaining the word "pakati" which is connected with

"pakatúpanissaya", as naturally, by nature. The conditioning factor

conditions the arising of other dhammas naturally, and it can condition

them without the assistance of decisive support-condition of object or

proximate decisive support-condition. For example, when there is

strong confidence (saddhå) in kusala, this can be a cogent reason for

the arising of kusala citta without the need to be dependent on decisive

support-condition of object or proximity decisive support-condition.

We read in the "Paììhåna" (Faultless Triplet, VII, Investigation Chapter,

Conditions Positive, § 423,c, Natural strong dependence):

By the strong dependence of confidence... of precept (síla)... of

learning... generosity... By the strong dependence of wisdom, (one)

offers the offering, undertakes the precept, fulfils the duty of

observance, develops jhåna, develops insight, develops Path, develops

superknowledge, develops attainment. Confidence, precept, learning,

generosity, wisdom is related to confidence, precept, learning,.68

generosity, wisdom, by strong dependence condition.

Good and bad qualities accumulated in the past become our nature,

they condition the different cittas in the present life by way of natural

decisive support-condition. We read in the "Mahå-Sutasoma Jåtaka"

(Jåtaka Stories V, no. 537) that the Buddha said that not only in his

present life he had tamed the robber Aògulimåla who had slain many

people but later on attained arahatship, but also in a former life when

the Buddha was King Sutasoma and Aògulimåla was the King of

Båråùasí. Once the King’s cook could not obtain meat and gave him,

without telling him, human flesh. We read (458):

... No sooner was a bit of the meat placed on the tip of the King’s tongue

than it sent a thrill through the seven thousand nerves of taste and

continued to create a disturbance throughout his whole body. Why was

this? From his having previously resorted to this food....

His longing for human flesh became exceedingly strong, it determined

his whole life. He was unable to give up his craving, so he abandoned

his kingdom and kept on murdering for the sake of human flesh. He had

accumulated greed for human flesh because in his preceding life he had

been a man-eating Yakkha. His previous accumulations were the natural

decisive support-condition for the arising of greed for human flesh and

for his killing of human beings. He could not refrain from taking human

flesh. Thus we see that deeds performed in the past are a natural

decisive support-condition for deeds at the present. Akusala kamma is

dangerous since it does not only produce unpleasant vipåka, but by

performing akusala kamma the tendency is accumulated to perform

akusala kamma again.

We read in the same Jåtaka that one day the King seized Sutasoma, the

Bodhisatta. Sutasoma asked permission to be temporarily released in

order to fulfill a promise he had made to a brahmin, and after he had

done so he returned to the man-eater without fear, and preached to

him. He said (491):

Of all the sweets this world can yield to me

None sweeter than the joys of Truth I see:

Brahmins and priests that in the Truth abide,

Birth, death escaping, reach the further side..69

The Bodhisatta said that he was willing to give up all his wealth, his

limbs and his life for the sake of truth. He converted and tamed the

man-eater. The perfections (påramís) he had accumulated conditioned

his heroic attitude and his preference for the truth.

The Bodhisatta developed all the perfections during countless lives in

order to attain Buddhahood. We may have accumulated an interest in

the Dhamma but the perfections have not been accumulated to the

degree that stages of insight can arise and that enlightenment can be

attained. Mindfulness of realities does not often arise, but its arising

cannot be controlled by a "self", it is dependent on the right conditions.

Not only right understanding, but also other wholesome qualities such

as generosity, síla, mettå and patience have to be developed. They are

sobhana cetasikas, beautiful mental factors, which are

saùkhårakkhandha, the khandha of "formations"

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. The different

factors of which this khandha is composed mutually strengthen and

support one another and thus conditions are accumulated for

enlightenment. During the process of cittas when enlightenment is

attained paññå realizes the true nature of the reality which appears, it

realizes one of the three characteristics of that reality, namely

impermanence, dukkha or anattå. At that moment the accumulated

perfections including paññå are the natural decisive support-condition,

pakatúpanissaya paccaya, for the complete abandoning of all clinging to

the wrong view of self and then nibbåna can be realized.

We read in the "Paììhåna" (under Strong Dependence, § 423):

The preparation for the first Path

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is related to the first Path by

(natural) strong dependence-condition.

The same is said with regard to the second, third and fourth Path.

Moreoever, the first Path is related to the second Path by natural strong

dependence, and it is the same with the subsequent Paths.

This reminds us that lokuttara citta cannot arise without the right

conditions. During the process when enlightenment is attained, one of

the three characteristics of reality, impermanence, dukkha or anattå, is

realized just before lokuttara citta arises. Only one of the three

saòkhårakkhandha.

sotåpanna. There are four stages of enlightenment.

characteristics is realized at that moment since citta can have only one.70

object at a time. However, before the three characteristics of reality can

be known as they are, right understanding of all nåmas and rúpas which

appear in daily life has to be gradually developed, and moreover, the

"perfections" have to be accumulated.

The natural decisive support-condition, pakatúpanissaya paccaya, is

very wide. Kusala citta can be a natural decisive support-condition for

akusala citta. We read in the "Paììhåna" ( same section, § 423, II b):

Confidence, precept, learning, generosity, wisdom is related to lust,

hate, delusion, conceit, wrong views, wish, by (natural) strong

dependence-condition.

One’s knowledge of the Dhamma may be a natural decisive support-condition

for conceit or for wrong view. One may have studied the

Dhamma but one may not consider nåma and rúpa appearing in daily

life and one may have wrong understanding of the practice of

vipassanå. Or someone may have confidence in a teacher who practises

in the wrong way and thus he may, because of confidence, follow the

wrong practice.

Kusala can lead to aversion, it can be a natural decisive support-condition

for aversion. When we make an effort to help someone else

that person may not appreciate it and then aversion may arise. If we do

not study the different conditions we may not understand how the

doing of good deeds can be a condition for the arising of akusala citta.

If we do not develop satipaììhåna with the purpose of eradicating

akusala, the kusala we perform can, without our noticing it, be a

natural decisive support-condition for akusala citta.

Kusala citta can lead to bodily discomfort, which is akusala vipåkacitta.

One may, for example, pay respect at the Buddhist holy places in India,

and this is a wholesome deed. However, the hotel where one stays may

be dilapidated, without facilities, and this causes one to suffer from

heat, mosquitos and other discomforts. Thus, there is body-consciousness

which is akusala vipåka. This is produced by akusala

kamma, but it is also conditioned by kusala kamma by way of natural

decisive support-condition. Phenomena which arise are not merely

conditioned by one type of condition but by several types.

Accumulated unwholesome inclinations are a natural decisive support-condition

for the arising of akusala citta at the present time.

Accumulated dosa can lead to the killing of living beings. Also

accumulated lobha can lead to killing, for example, when one kills.71

because one wishes to have someone’s property. At the moment of

killing there is dosa-múla-citta, but lobha can motivate the deed, it can

be natural decisive support-condition.

When one commits one kind of akusala it can easily lead to the

committing of other types of akusala. We read in the "Paììhåna"( same

section, § 423, IV, c):

Killing is related to killing... stealing... unlawful intercourse with the

other sex... lying... slander... rude speech... foolish babble... avarice...

ill-will... wrong views by strong dependence-condition.

It is then explained that stealing and the other kinds of evil are related

to all kinds of akusala by way of decisive support-condition. We may

think that it is not very harmful to indulge in idle, useless speech.

However, this kind of speech can be a natural decisive support-condition

for lying, stealing, killing or other kinds of akusala kamma.

Akusala can also be a natural decisive support-condition for kusala.

Because of aversion towards akusala vipåka or attachment to kusala

vipåka one may perform good deeds. One may regret the akusala one

performed in the past and then, in order to counteract it, one performs

kusala. We read in the "Paììhåna" (same section, § 423, V):

After having killed, (one) offers the offering, undertakes the precept,

fulfils the duty of observance, develops jhåna, develops insight,

develops Path, develops superknowledge, develops attainment, to

counteract it.

The same is said with regard to other kinds of evil deeds, they can be a

natural decisive support-condition for kusala.

Kamma is also a natural decisive support-condition for the vipåka it

produces. We performed many kinds of kamma also in past lives, but

we do not know which kamma will produce result at a particular

moment. When there is at this moment vipåkacitta which experiences a

pleasant or an unpleasant object through one of the senses we know

that kamma is a cogent reason, a decisive support-condition for the

result. We are born in the human plane and therefore we know that

kusala kamma has produced the paìisandhi-citta. Among the

innumerable deeds done in the past that particular kamma has been a

powerful inducement, a natural decisive support-condition for the.72

paìisandhi-citta. Kamma has by its own nature the power to cause the

arising of the appropriate result, even after countless lives, it is natural

decisive support-condition for that result. It does not have to depend on

decisive support-condition of object or on proximate decisive support-condition

to produce its result. As we have seen, kusala kamma and

akusala kamma performed in the past are also a natural decisive

support-condition for kusala kamma and akusala kamma at the present

time. Evenso by the performing of good or evil deeds now we

accumulate the tendency to doing similar deeds later on, thus, such

actions are natural decisive support-condition for future deeds. The

natural decisive support-condition is very wide, it comprises also vipåka

which conditions akusala citta or kusala citta, or vipåka which

conditions vipåka. Vipåka conditions kusala citta when one, for

example, suffers bodily pain and is reminded by it that life is short and

that one therefore should not delay the development of right

understanding. Vipåka conditions akusala citta when one has aversion

towards pain. Body-consciousness which is kusala vipåka can condition

body-consciousness which is akusala vipåka by natural decisive support-condition.

When it is hot outside one may use air-conditioning and this

may cause bodily well-being. But then the temperature inside may

become too cold and one suffers bodily discomfort or catches a cold.

Akusala vipåka can condition kusala vipåka by natural decisive support-condition.

When we are sick we may have to follow a painful therapy in

order to get cured and then there is akusala vipåka through the

bodysense, but as a result there will be bodily well-being again.

Not only realities but also concepts can be a natural decisive support-condition

for phenomena which arise. We should know when the object

of thinking is a concept. When the object which citta experiences is not

a nåma or a rúpa it is a concept. Most of the time we think of events

and circumstances with regard to a particular person. The concept of

person can then be a natural decisive support-condition for attachment

or for loving kindness. If someone has acquired knowledge in the field

of science or art and he knows how to apply what he has learnt, there

are concepts which can then condition kusala citta, akusala citta and

different types of vipåkacitta by way of natural decisive support-condition.

We need to think of concepts in order to take care of

ourselves or in order to understand the Dhamma, and thus, time and

again in our daily life concepts condition different types of citta by way

of natural decisive support-condition.

Natural decisive support-condition also comprises factors such as

climate, food, dwelling-place, family and friends. We can notice that.73

good and bad friends condition our spiritual progress or decline.

Someone may be in the company of bad friends who induce him to take

drugs or alcoholic drinks, but the same person may be at another time

with a good friend in the Dhamma who explains the teachings to him. It

depends on his accumulated inclinations whether he will continue to be

with the wrong friends or with the right friends. It is beneficial to know

our different accumulations and the different conditions which play

their part in our life.

We can experience that bodily health or sickness conditions our cittas.

Food, taken in the right amount, can be the condition for our ability to

develop right understanding. The Buddha, before his enlightenment,

fasted to the extent of becoming completed emaciated. He then

understood that he was not practising the Middle Way and he took

rice-gruel offered to him by Sujatå. On that day food was a natural

decisive support-condition for the development of the right Path leading

to his enlightenment. The right dwelling-place can also be a natural

decisive support-condition for one’s spiritual progress. The Buddha

explained into the minutest details how dwelling-places should be kept

and cleaned, out of compassion. He thought of the well-being of the

monks. We read for example in the "Vinaya" (Book of the Discipline V,

Culla-vagga, Ch VIII, On Observances, 208) that a monk should clear

out an unoccupied dwelling-place and then clean it:

... If there are cobwebs in the dwelling-place, he should first remove

them from the (floor-) covering. He should wipe the corners of the

window-holes. If a wall that was coloured red becomes stained, he

should wipe it having moistened a rag, having wrung it out. If ground

that was blackened becomes stained, he should wipe it having

moistened a rag, having wrung it out. If the ground has not been

treated, he should sweep it having sprinkled it all over with water,

thinking: "Take care lest the dwelling-place is sullied with dust". Having

looked for (any) rubbish, he should remove it to one side....

We may believe that thinking of concepts which, for example, pertain to

the cleaning of our house may hinder the practice of satipaììhåna. We

may be inclined to separate awareness of nåma and rúpa from thinking

of the chores we have to do in our home. Both monks and laypeople

have to think of concepts, but there can be awareness and

understanding of thinking as a conditioned nåma and there can also be

awareness of other realities which appear. Seeing and visible object.74

appear time and again and by awareness of their characteristics they

can be known as they are. The Buddha had explained to the monks very

often to be aware during all their activities and thus he did not have to

repeat this again, it was understood. When we read about the monk‘s

chores we can be reminded to be aware, also while we are doing such

chores, just as the monks.

A suitable climate is a natural decisive support-condition for the

development of paññå. We read in the Commentary to the

"Satipaììhåna Sutta", the "Papañcasúdaní"

77

, in the Introduction, about

the reason why the Buddha preached this sutta to the people of the

Kurus:

The inhabitants of the Kuru country- bhikkhus, bhikkhunís, upåsakas,

upåsikås (layfollowers)- by reason of their country being blessed with a

perfect climate and through their enjoyment of other comfortable

conditions were always healthy in body and in mind. They, happy with

healthy minds and bodies, and having the power of knowledge, were

capable of receiving deep teachings....

The climate was not the only condition for them to receive the

teachings, they also had accumulated paññå.

Oppressive weather and bad food can lead to dosa which may be so

strong that one kills or performs other evil deeds. Habits such as going

to sleep and waking up at a particular time are according to our nature,

they are conditioned by way of natural decisive support. If one is not

negligent there can be sati before going to sleep and also as soon as one

wakes up. Someone who is indolent is bound to have attachment before

he goes to sleep and when he wakes up. We may regret it that there is

not often sati before going to sleep and when we wake up, but when

there is more understanding of conditions we see that sati is anattå.

The place where someone is born and where he lives can be a natural

decisive support-condition for paññå. Birth in the human plane and in a

place where we can hear the Dhamma is rare. By the following sutta we

can be reminded not to waste any opportunity to develop right

understanding. We read in the "Gradual Sayings" (I, Book of the Ones,

Ch XIX, Trifling):

Even as, monks, in this Rose-apple Land trifling in number are the

pleasant parks, the pleasant groves, the pleasant grounds and lakes,

while more numerous are the steep precipitous places, unfordable

rivers, dense thickets of stakes and thorns, and inaccessible mountains,-just

so few in number are those beings that are born on land: more

numerous are the beings that are born in water.

Just so few in number are the beings that are reborn among men: more

numerous are the beings that are born among others than men.

Just so few in number are those beings that are reborn in the middle

districts: more numerous are those reborn in the outlying districts,

among the undiscerning barbarians.

Just so few in number are those beings that are wise, quick-witted, not

deaf or dumb, competent to judge the meaning of what is spoken well

or ill: more numerous are those beings that are foolish, slow-witted,

deaf or dumb, incompetent to judge the meaning of what is spoken well

or ill.

Just so few in number are those beings that are possessed of the ariyan

eye of wisdom

78

: more numerous are those sunk in ignorance and

bewilderment.

Just so few in number are those beings that get the chance of seeing a

Tathågata

79

: more numerous are they that do not.

Just so few in number are those beings that welcome, when they hear it,

the Dhamma and Discipline set forth by a Tathågata: more numerous

are they that do not.

Just so few in number are those beings, that, on hearing Dhamma, learn

it by heart: more numerous are they that do not.

Just so few in number are those beings that examine the meaning of the

doctrines they have learnt by heart... that, understanding the meaning

and understanding the doctrine, live in accordance with it... that are

stirred by stirring topics... that, being stirred, strive systematically...

that, making resolution their object, win concentration, win one-pointedness

of mind... that gain the best of food and condiments: more

numerous are they that do not, but just exist on gathered scraps and

food collected in a bowl.

Just so few in number are those beings that are winners of the essence

of the meaning, the essence of Dhamma, the essence of release: more

numerous are those that do not..76

Wherefore I say to you, monks, thus must you train yourselves: We will

become winners of the essence of the meaning, of the essence of

Dhamma, of the essence of release. That is how you must train

yourselves.

**********.77

Chapter 9

Prenascence-Condition (Purejåta-Paccaya) and

Postnascence-Condition (Pacchajåta-Paccaya)

Phenomena can condition other phenomena by way of conascence

(sahajåta-paccaya), by way of prenascence (purejåta-paccaya) or by

way of postnascence (pacchajåta-paccaya). In the case of conascence-condition,

a conditioning phenomenon (paccaya dhamma) arises

together with the phenomenon it conditions (paccayupanna dhamma).

In the case of prenascence-condition, a phenomenon has arisen prior to

the phenomenon it conditions. In the case of postnascence-condition, a

phenomenon conditions another phenomenon which has arisen prior to

itself and has not fallen away yet.

As to prenascence-condition, purejåta-paccaya, this is twofold: base-prenascence-

condition and object-prenascence-condition.

The rúpas which are bases (vatthus) condition the cittas which are

dependent on them by way of prenascence, purejåta-paccaya. As we

have seen (in Ch 6), the rúpas which are the sense-bases condition the

cittas which are dependent on those bases by way of dependence-condition,

nissaya-paccaya. These realities, the rúpas which are bases

and the cittas which are dependent on them, are the same as the

realities involved in base-prenascence-dependence-condition. However,

they are treated separately under prenascence-condition with the

purpose of showing that the conditioning realities have arisen prior to

the conditioned realities.

Seeing arises at the eye-base (cakkhu-vatthu). This rúpa which is the

eye-sense (cakkhu pasåda-rúpa) and which has the capacity to receive

visible object, is produced by kamma. Rúpa cannot function as base at

its arising moment, since it is then too weak. It can only function as

base after its arising moment, thus at the time when it is present. It

cannot be base either at its dissolution moment. Rúpa lasts longer than

citta. When we compare its duration with the duration of citta, rúpa

experienced by several cittas arising in a sense-door process lasts as long as seventeen

moments of citta.

When we are more precise, we can divide one moment of citta into three extremely short

periods: its arising moment (uppåda khaùa), the moment of its presence (titthi khaùa)

and its dissolution moment (bhaùga khaùa). When we take these three periods of citta

into consideration, the duration of rúpa is, compared to the duration of citta, three times

lasts as long as seventeen moments of citta

80

. Thus, the rúpa which can.78

function as eye-base has to arise before seeing-consciousness, and when

seeing-consciousness arises it is still present. Kamma keeps on

producing this rúpa throughout our life, also when there is no seeing. It

produces all the rúpas which can function as base throughout life, there

never is any lack of them.

The eye-base (cakkhu-vatthu) is base only for seeing-consciousness, it is

not base for the other cittas arising in the eye-door process; these have

the heart-base (hadaya-vatthu) as their base. The ear-base conditions

hearing-consciousness after having previously arisen, thus, it conditions

it by way of prenascence-condition. The other sense-bases also

condition the cittas which are dependent on them after having

previously arisen, thus by way of prenascence-condition. We read in the

"Paììhåna" (II, Analytical Exposition of the Conditions, 10, Prenascence-Condition):

Eye-base is related to eye-consciousness element and its associated

states

81

by prenascence-condition.

Ear-base is related to ear-consciousness element and its associated states

by prenascence-condition.

Nose-base is related to nose-consciousness element and its associated

states by prenascence-condition.

Tongue-base is related to tongue-consciousness element and its

associated states by prenascence-condition.

Body-base is related to body-consciousness element and its associated

states by prenascence-condition.

It seems that seeing, hearing or thinking occur all at the same time, but

they arise at different moments, they are dependent on different bases

and they experience different objects. When we study the manifold

conditions for the realities which arise it will be clearer that there is no

self who coordinates all the different experiences. The above quoted

text reminds us that seeing, hearing and the other sense-cognitions are

only elements, not self. If there can be mindfulness of one reality at a

time we will see that visible object, sound and the other sense objects

are different from each other. It will be clearer that eye-sense is

different from ear-sense and the other senses. As right understanding

seventeen, thus, fiftyone moments. Rúpa has after its arising moment fortynine moments

of presence and then there is its dissolution moment.

develops we will be less inclined to confuse the different realities and to.79

take them for a "whole", for a person.

The heart-base is the base for all the cittas other than the five pairs of

sense-cognitions (seeing, hearing, etc., which are either kusala vipåka or

akusala vipåka), and it conditions them by way of prenascence-condition.

It is only at the moment of rebirth that the heart-base

conditions the paìisandhi-citta by way of conascence-condition, sahajåta

paccaya. At that moment kamma produces the paìisandhi-citta and the

heart-base simultaneously (see Ch 5). We read in the "Paììhåna (same

section as the above quoted text, XII) where the heart-base is referred to

as "this matter" :

Depending on this matter, mind-element and mind-consciousness-element

arise; that matter is related to mind-element and its associated

states by prenascence-condition; is sometimes related to mind-consciousness-

element and its associated states by prenascence-condition,

and is sometimes not related by prenascence-condition.

Mind-element, mano-dhåtu, includes the pañca-dvåråvajjana-citta,

five-door adverting-consciousness, and the two types of sampaìicchana-citta,

receiving-consciousness, which are kusala vipåka and akusala

vipåka. Mind-consciousness-element, mano-viññåùa-dhåtu, includes the

cittas other than the dvi-pañca-viññåùas (two pairs of sense-cognitions)

and the cittas classified as mind-element. Thus, the mind-consciousness

element which is not conditioned by heart-base by way of prenascence,

as referred to in the text, is the paìisandhi-citta. This citta is conditioned

by heart-base by way of conascence.

It is of no use to speculate where the heart-base is, but we should know

that cittas do not arise outside the body. In the planes of existence

where there are five khandhas, namely nåma and rúpa, each citta needs

a physical base or place of origin, and these are the five sense-bases and

the heart-base. This reminds us of the interdependence of nåma and

rúpa from birth to death.

As regards object-prenascence-condition, årammaùa-purejåta-paccaya,

this refers to rúpa which can be object of citta. Since rúpa is weak at its

arising moment, it can only be experienced by citta during the moments

of its presence. Thus, rúpa which is object of citta has arisen previously

to that citta; it conditions that citta by way of prenascence. Visible

object which impinges on the eyesense is not experienced immediately;

there are first bhavanga-cittas

82

, and then the eye-door adverting-.80

consciousness arises which is the first citta of the eye-door process

which experiences visible object. This citta arises at the heart-base

which has previously arisen and which conditions the citta by way of

base-prenascence-condition. It is succeeded by seeing-consciousness

which arises at the eye-base and then by other cittas of the eye-door

process which arise at the heart-base. Both base and sense object

condition the cittas by way of prenascence. It is the same for the cittas

which experience sense-objects through the other sense-doors

83

. We

read in the "Paììhåna" (Analytical Exposition, same section as quoted

above) about the object-prenascence-condition. Visible object is here

referred to as "visible object-base", and the same for the other sense

objects. The text states:

Visible object-base is related to eye-consciousness element and its

associated states by prenascence-condition.

Sound-base is related to ear-consciousness element and its associated

states by prenascence-condiiton.

Odour-base is related to nose-consciousness element and its associated

states by prenascence-condition.

Taste-base is related to tongue-consciousness element and its associated

states by prenascence-condition.

Tangible object-base is related to body-consciousness element and its

associaed states by prenascence-condition.

Visible object-base, sound-base, odour-base, taste-base, tangible object-base

is related to mind-element and its associated states by

prenascence-condition.

By the development of satipaììhåna we can prove that our life consists

of nåma and rúpa arising because of conditions. Nåma experiences an

object and rúpa does not know anything. When seeing appears there

can be awareness of its characteristic so that it can be understood as a

They do not experience the objects which impinge time and again on the six doors.

planes since there is no rúpa in those planes. Birth in the arúpa-brahma planes is

the result of arúpa-jhåna. Those who see the disadvantage of rúpa cultivate arúpa-jhåna.

Neither does prenascence-condition occur in the asaññå-satta plane, the plane of

non-percipient beings, where there is no nåma. Birth in that plane is the result of

rúpa-jhåna.

door. When there is awareness of the reality which appears through the.81

eyedoor, it can be understood as an element which does not know

anything, which does not see, feel or remember. There are realities

appearing through the six doors time and again and when right

understanding develops nåma can be known as nåma and rúpa as rúpa,

and in this way their different characteristics will be distinguished.

When we are eating there is flavour and tasting, when we touch

something there is tangible object and body-consciousness. When these

realities appear and there is awareness of them there is no need to think

of sense-bases, sense objects or any other terms we have learnt from the

texts. When there is awareness of the characteristic of one reality at a

time we will be able to verify the truth that all phenomena which

appear are dhammas devoid of self.

We read in the "Kindred Sayings" (IV, Saîåyatana-vagga, Part I, First

Fifty, § 1):

Thus have I heard: - The Exalted One was once staying near Såvatthí, at

Jeta Grove, in Anåthapiùèika’s Park. Then the Exalted One addressed

the monks, saying: - "Monks."

"Lord," responded those monks to the Exalted One.

The Exalted One spoke thus: - "The eye, monks, is impermanent. What

is impermanent, that is dukkha. What is dukkha, that is void of the self.

What is void of the self, that is not mine; I am not it; it is not my self.

That is how it is to be regarded with perfect insight of what it really is.

The ear... the nose... the tongue... the body... the mind is impermanent.

What is impermanent, that is dukkha. What is dukkha, that is void of

the self. What is void of the self, that is not mine; I am not it; it is not

my self. That is how it is to be regarded with perfect insight of what it

really is. So seeing, monks, the well-taught ariyan disciple is repelled by

eye, ear, nose, tongue, body, and mind. Being repelled by them, he lusts

not for them. Not lusting, he is set free. In this freedom comes insight of

being free. Thus he realizes: - "Rebirth is destroyed, lived is the

righteous life, done is the task, for life in these conditions there is no

hereafter."

We read in the same section (§ 4):

Visible objects, sounds, scents, savours, things tangible... mind-states

(dhammas) are impermanent... what is impermanent, that is dukkha.

What is dukkha, that is void of the self. What is void of the self, that is.82

not mine; I am not it; it is not my self. That is how it is to be regarded

with perfect insight of what it really is.

So seeing, monks, the well-taught ariyan disciple is repelled by visible

objects, by sounds, scents, savours, things tangible. He is repelled by

mind-states. Being repelled by them, he lusts not for them. Not lusting,

he is set free. In this freedom comes insight of being free. Thus he

realizes: "Rebirth is destroyed. Lived is the righteous life, done is the

task, for life in these conditions there is no hereafter."

Clinging to the belief that persons and things exist and that we can own

them causes a great deal of suffering. The "worldly conditions" of gain

and loss, honour and dishonour, praise and blame, wellbeing and

misery change all the time. Loss, sickness and death can occur quite

suddenly; they are beyond control, but we tend to forget the truth. We

cannot expect immediately to have less clinging to people and things.

Even the sotåpanna, the person who has attained the first stage of

enlightenment and who has no more wrong view of self, still has

attachment and sadness. Only the arahat has eradicated all kinds of

clinging. However, when we read the Tipiìaka we can appreciate the

numerous reminders of the fact that there is no person, only different

elements which are devoid of self. These texts remind us of the truth

and they can give us confidence to begin to develop the Path in order to

see the realities of our life as elements which arise because of their

appropriate conditions and are beyond control.

As to postnascence-condition, pacchajåta-paccaya, citta and its

accompanying cetasikas support the rúpas of the body which have

arisen previously and have not fallen away yet. Thus, in this way citta

conditions these rúpas by way of postnascence-condition. Citta does not

cause the arising of the rúpas it conditions by way of postnascence,

these rúpas have arisen already prior to the citta; it supports and

consolidates these rúpas which are still present, since rúpa lasts as long

as seventeen moments of citta.

Citta is postnascence-condition for the previously arisen rúpas of the

body which have been produced by the four factors of kamma, citta,

temperature and nutrition and which have not fallen away yet. Citta

supports and consolidates these rúpas. The paìisandhi-citta cannot be

postnascence-condition, since there is no previously arisen rúpa at the

first moment of life. At the first moment of life kamma produces rúpas

simultaneously with the paìisandhi-citta, but after that, throughout our

life, citta is postnascence-condition for the previously arisen rúpas of the.83

body. The five pairs of sense-cognitions do not produce rúpa, but they

condition the previously arisen rúpas of the body by way of

postnascence, they consolidate these

84

. The arúpåvara vipåkacittas

85

which arise in the arúpa-brahma planes cannot be postnascence-condition,

since there is no rúpa in those planes.

In the case of base and object which are prenascence-condition, rúpa

conditions nåma, whereas in the case of postnascence-condition nåma

conditions rúpa. The teaching of prenascence-condition, purejåta-paccaya,

conascence-condition, sahajåta-paccaya, and postnascence-condition,

pacchajåta-paccaya, reminds us of the intricacy of the

relationship between different phenomena. Seeing, for example, is the

result of kamma and it is dependent on the previously arisen eye-base

which is also produced by kamma. Seeing experiences visible object

which has previously arisen but which does not last longer than

seventeen moments of citta. There is no self who could arrange for

seeing to find its proper base; the eye-base has previously arisen and is

already there when seeing arises. There is no self who could fetch

visible object at the right moment so that seeing can see it and the other

cittas of the eye-door process can also experience it, before it falls away.

Visible object arises together in a group of rúpas including the four

Great Elements and these condition it by way of dependence-condition,

nissaya-paccaya, and by conascence-condition, sahajåta-paccaya, but

seeing does not experience the other rúpas which arise together with

visible object; it only sees visible object, that is, what appears through

eyesense. Several conditions coincide and this makes it possible for

seeing to arise at the eye-base and to see visible object. We take the

experiences which occur time and again in our daily life for granted, but

they all are dependent on several conditions, they are interrelated in

different ways. Cittas and the rúpas of the body are interrelated, they

need one another. Seeing and the other cittas support and consolidate

the rúpas of the body which have already arisen, they condition them by

way of post-nascence. The different conditions for the phenomena of

our life are operating right at this moment.

Shortly before death kamma does not produce the heart-base anymore.

The cittas which produce rúpa condition their arising by way of conascence-condition

and dependence-condition, see Ch 5 and 6. As explained, the five sense-cognitions of

seeing, hearing, etc., do not produce rúpas, but they consolidate the rúpas which have

been produced before by one of the four factors.

of bhavanga.

base and this ceases with the ceasing of the dying-consciousness. When.84

there is the simultaneous arising of the heart-base and citta there is

birth and when there is the simultaneous ceasing of the heart-base and

citta there is death. The dying-consciousness produces rúpa (except in

the case of the arahat) and this lasts only seventeen moments of citta.

At death, also nutrition ceases to produce rúpa and only temperature,

which produces rúpas both in the body and in dead matter, keeps on

producing rúpas of the corpse that is left. All this reminds us of the

frailty of life which consists of only nåma and rúpa depending on

conditions.

********.85

Chapter 10

Repetition-Condition (Åsevana-Paccaya)

Repetition-condition, åsevana-paccaya, pertains only to nåma, namely

to the javana-cittas arising in a process of cittas. Javana-cittas are

kusala, akusala or, in the case of arahats, kiriya. With regard to cittas of

the sense-sphere, kåmåvacara cittas, there are usually seven javana-cittas

in a process of cittas and these are all of the same jåti, kusala,

akusala or kiriya

86

. The first javana-citta conditions the second javana-citta

by repetition-condition, åsevana-paccaya, thus, the first javana-citta

is the conditioning dhamma (paccaya dhamma) and the second

one is the conditioned dhamma (paccayupanna dhamma). After that

the second javana-citta which is in its turn the conditioning dhamma,

conditions the third one, and so on, until the seventh javana-citta which

does not condition the succeeding citta in this way since it is the last

javana-citta.

We read in the "Paììhåna (Analytical Exposition, Repetition-condition):

Preceding faultless states (kusala dhammas) are related to subsequent

faultless states by repetition-condition.

Preceding faulty states (akusala dhammas) are related to subsequent

faulty states by repetition-condiiton.

Preceding functional indeterminate states

87

are related to subsequent

functional indeterminate states by repetition-condition.

We read in the "Visuddhimagga" (XVII, 87) about repetition-condition:

A dhamma that assists the efficiency and power of the proximate (next)

in the sense of repetition-condition, like repeated application to books,

and so on....

Just as one, in learning by heart, through constant repetition, becomes

Cittas can be of four jåtis, or classes, namely: kusala, akusala, vipåka and kiriya. Jåti

literally means "birth" or nature.

kiriya.

citta the succeeding one by repetition-condition..86

In the sense-door process the javana-cittas follow upon the determining-consciousness

(votthapana-citta) and in the mind-door process upon the

mind-door adverting-consciousness (mano-dvåråvajjana-citta). The

javana-cittas experience the same object as the preceding cittas in the

process, they "run through" the object

88

, but, except in the case of the

arahat, they experience it in a wholesome way or in an unwholesome

way. Whether the javana-cittas are kusala cittas or akusala cittas

depends on natural decisive support-condition which includes one’s

accumulated inclinations, and also on root-condition and on several

other conditions. When we experience a pleasant object through one of

the senses, there may be wise attention or unwise attention to the

object. We have accumulated a great deal of attachment and therefore

lobha-múla-cittas tend to arise on account of a pleasant object. When

the first javana-citta is lobha-múla-citta without wrong view and

accompanied by pleasant feeling

89

, the succeeding javana-citta which is

conditioned by the preceding one by way of repetition-condition, is of

the same type and so it is with the following ones. During these

moments we accumulate more lobha. When the first javana-citta is

kusala citta with paññå, the following javana-cittas are of the same

type. During these moments pannñå is accumulated.

As we have seen (in Ch 4) , each citta conditions the succeeding citta by

way of proximity-condition, anantara-paccaya, and by way of

contiguity-condition, samanantara-paccaya. Moreover, a preceding citta

can condition a succeeding citta by way of decisive support of

proximity, anantårupanissaya-paccaya (see Ch 7). Javana-citta, besides

being a condition for the next one by way of repetition, is also a

condition for the next one by way of proximity, contiguity and decisive

support of proximity. Realities can be related to each other by way of

several conditions. Repetition-condition only pertains to javana-cittas.

The last javana-citta in a process does not condition the next one by

way of repetition-condition, because it is succeeded by a citta of a

different jåti

90

. The cittas which are repetition-condition have to be of

the same jåti. Thus, if the first javana-citta is akusala, the following ones

are also akusala, and if the first javana-citta is kusala, the following

ones are also kusala.

vipåkacitta produced by kamma and which still experiences the same object. Or it may be

followed by bhavanga-citta.

The javana-cittas which are repetition-condition are the following

91

:.87

akusala cittas, mahå-kusala cittas (of the sense-sphere), mahå-kiriyacittas

(of the arahat), the smile-producing citta of the arahat

(ahetuka kiriyacitta), the rúpåvacara kusala cittas and kiriyacittas

(rúpa-jhånacittas) and the arúpåvacara kusala cittas and kiriyacittas

(arúpa-jhånacittas).

The performing of akusala kamma or kusala kamma occurs during the

moments of javana and these can produce results later on. Moreover,

during the moments of javana unwholesome or wholesome tendencies

are being accumulated. Thus, the moments of javana condition our life

in the future. When we are not intent on kusala, the javana-cittas are

akusala. When we are daydreaming or walking around there are bound

to be akusala cittas but we may not notice this. When we speak, we may

not lie or use harsh words, but we may not notice how often we are

engaged in idle, useless speech. When we, for example, talk about the

weather or about what we are going to do tomorrow, we may not notice

the many akusala cittas which motivate our speech. Because of natural

decisive support-condition one kind of akusala can lead to another kind,

and therefore, each kind of akusala is dangerous. So long as we are not

an arahat we still have conditions for useless speech, but the study of

the Dhamma can remind us to be aware while we speak. By right

understanding it can be known whether akusala citta or kusala citta

motivates our speech.

When we perform good deeds or evil deeds there are many processes

with javana-cittas, and each one of these cittas conditions the next one

by way of repetition-condition, except the seventh javana-citta. The

teaching of repetition-condition reminds us of the danger of akusala

citta. When akusala citta arises, there is not only one type but seven

types succeeding one another, and during these moments we

accumulate the tendency to akusala so that akusala citta will arise again

in the future. When we see the disadvantage of akusala there are

conditions for the arising of kusala citta. When kusala citta arises there

are seven types of kusala citta succeeding one another. When we apply

ourselves to kusala, kusala is being accumulated. This should encourage

us to perform all kinds of kusala so that there will be kusala citta again

in the future. Even when we speak a word of kindness or help someone

just for a moment, for example getting something he needs and handing

it to him, there are opportunities for kusala cittas. We should not

neglect such opportunities or find them insignificant. Each moment of

kusala is valuable because at such a moment we do not think of

ourselves, there is no lobha, dosa or moha. A wholesome deed is never

lost, even if it seems to be of no importance, because kusala is.88

accumulated and it can be a natural decisive support-condition for

kusala in the future.

We read in the "Atthasåliní" (Expositor I, Part IV, Ch VIII, 159, in the

section on the bases of meritorious action) that, when one performs

dåna, there can be kusala cittas before, during and after the wholesome

deed:

Now, as to these bases, when we think, "I will give in charity", the citta

works by one or other of those eight classes of kusala citta of the sense-sphere

92

; in making the gift, we give by one of them; in reflecting, "I

have given in charity", we reflect by one of them....

The same is said about the other ways of kusala. It is beneficial to know

that there are opportunities for kusala citta, not only at the moments we

perform a deed of generosity, but also before and afterwards, while we

consider our wholesome deed. However, it depends on conditions at

which moment kusala citta arises, nobody can have control over this. It

may happen that after having given a gift we have regret and then there

are akusala cittas. We should not have aversion towards akusala citta

which arises, because then we accumulate more akusala. Akusala citta

arises because of conditions. There can be awareness of akusala so that

it can be seen as non-self. At the moment of awareness there is kusala

citta.

Kusala javana-cittas of the sense sphere are classified as eight types:

they can be accompanied by pleasant feeling or by indifferent feeling,

they can be accompanied or unaccompanied by paññå, they can be

prompted or unprompted (by external aid or by oneself). However,

because of different conditioning factors the variety is much greater. If

we have more knowledge of these conditioning factors we shall

understand more clearly the great diversity of citta. Cittas are

variegated because they are conditioned by different roots which have

different intensities. The paññå which may accompany citta can be of

many degrees and intensities. It can be intellectual understanding which

stems from reading and considering, or it can be direct understanding

of the characteristics of realities. Citta can be conditioned by the four

predominant factors of chanda (desire-to-do), viriya (energy), (firmness

of) citta or vimaÿsa (investigation of Dhamma, paññå cetasika)

93

and

these can be of many degrees. Citta experiences objects and these can.89

condition citta in different ways: by way of object-condition, of object-predominance-

condition or of decisive support of object

94

. Kusala citta

is accompanied by different sobhana cetasikas which condition the citta.

We all have different accumulations and thus the type of kusala citta

and its intensity varies for different people. There is a great diversity of

kusala cittas but the Buddha classified them as eight types.

The "Atthasåliní" (in the same section as quoted above, 160, 161)

mentions the eight types of kusala citta and states that the Buddha’s

knowledge is more infinite than space, the worldsystems, and the

beings in the worldsystems. We read:

... Now, all these classes of kusala cittas experienced in the realm of

sense, arising in the countless beings in the countless world-systems, the

Supreme Buddha, as though weighing them in a great balance, or

measuring them by putting them in a measure, has classified by means

of his omniscience, and has shown them to be eight, making them into

eight similar groups....

The javana-cittas arising in one process of citta are of the same jåti, but

the plane of consciousness is not always the same. This happens in the

process when someone develops samatha and attains jhåna, and also in

the process when someone develops vipassanå and attains

enlightenment. As regards the attainment of jhåna, jhånacittas do not

have sense objects, they are not kåmåvacara cittas, cittas of the sense

sphere. But in the process when jhåna is attained there are first

kåmåvacara cittas which are, in the case of non-arahats, mahå-kusala

cittas which experience the meditation subject through the mind- door

95

. Each one of the mahå-kusala cittas is repetition-condition for the

next one and the last mahå-kusala citta in that process conditions the

jhåna-citta, which is of a different plane of citta, rúpåvacara citta, by

way of repetition-condition. When someone is not yet skilled, only one

moment of jhåna-citta arises, but when he has become proficient there

can be many moments of jhånacitta (Visuddhimagga IV, 78, and IV,

125). Each one of these jhånacittas conditions the next one by way of

repetition-condition, except the last one in that process.

In the process during which enlightenment is attained, there are first

mahå-kusala cittas

96

accompanied by paññå which clearly sees the.90

reality appearing at that moment as impermanent, dukkha or anattå.

One of these three characteristics of reality is at that moment

penetrated by pañnnå. Each of these mahå-kusala cittas is repetition-condition

for the next one. The last mahå-kusala-citta, the "change-of

lineage", arising before the magga-citta, the lokuttara kusala citta,

experiences an object different from the preceding ones, namely

nibbåna. The "change-of lineage", which is kamåvacara citta, conditions

the magga-citta by way of repetition-condition but the magga-citta itself

is not repetition-condition for the phala-citta. The phala-citta is of a

different jåti, the jåti which is vipåka. The phala-citta which is the result

of the magga-citta and immediately succeeds it, performs the function

of javana, but it is not repetition-condition. When we develop

vipassanå, awareness of nåma and rúpa occurs during the moments of

javana. Just as one by applying oneself again and again to study

becomes more proficient in understanding texts, evenso can there be

more proficiency in understanding realities when there is repeated

application of understanding during the moments of javana-cittas. Each

one of these conditions the next one by repetition-condition and in this

way understanding can be accumulated.

When there is no mindfulness, there is bound to be clinging during the

moments of javana. When we, for example, use a soft cushion, there is

likely to be clinging but we may not notice it. When sati arises, there

can be understanding of softness as only a rúpa, not a cushion, or, when

the experience of softness is the object of sati, it can be realized as only

a nåma, an experience. We may think that we can possess things and

this can lead to covetousness, avarice, jealousy and many other kinds of

defilements. In reality there is no possessor, only seeing which

experiences visible object, or touching which experiences tangible

object, and other moments of experiencing one object at a time. All

these realities fall way, they do not stay. Gradually we may know the

difference between moments without sati, when we cling to concepts

we are thinking of, and moments with sati, when only one reality at a

time appears through one of the six doors. Not theoretical

understanding, but only direct understanding of realities can lead to

eradication of defilements. Enlightenment can be attained only if there

have been many processes with javana-cittas accompanied by right

understanding of realities, even in the course of countless lives.

The following sutta from the "Kindred Sayings"(V, Mahå-vagga, Book II,

XLVI, Kindred Sayings on the Limbs of Wisdom, Ch IV, § 8, Restraint

and hindrance) reminds us of the importance of listening to the.91

Dhamma and considering it as condition for the development of the

factors leading to enlightenment. We read that the Buddha said:

Monks, there are these five checks, hindrances and corruptions of the

heart, which weaken insight. What five?

Sensual desire, monks, is a check and hindrance, a corruption of the

heart, that weakens insight. Malevolence... sloth and torpor...

excitement and flurry... doubt and wavering... These five... weaken

insight.

The seven limbs of wisdom

97

, monks, if unrestrained, unhindered, if

cultivated and made much of with uncorrupted heart, conduce to

realizing the fruits of liberation by knowledge. What seven?

Herein a monk cultivates the limb of wisdom that is mindfulness... the

limb of wisdom that is investigation of the Dhamma... the limb of

wisdom that is energy... the limb of wisdom that is rapture (píti), the

limb of wisdom that is tranquillity... the limb of wisdom that is

concentration... the limb of wisdom that is equanimity, that is based on

seclusion, on dispassion, on cessation, that ends in self-surrender.

Now, monks, at the time when the ariyan disciple makes the Dhamma

his object, gives attention to it, with all his mind considers it, with ready

ear listens to the Dhamma, - at such time these five hindrances exist not

in him: at such time the seven limbs of wisdom by cultivation go to

fulfilment....

Chapter 11

Kamma-Condition (Kamma-Paccaya) and Vipåka-Condition

(Vipåka-Paccaya)

Kamma is actually cetanå cetasika, volition. Cetanå arises with each

citta and it can therefore be kusala, akusala, vipåka or kiriya. Cetanå

directs the associated dhammas and coordinates their tasks (Atthasåliní,

Book I, Part IV, Ch I, 111). Cetanå which accompanies kusala citta and

akusala citta has a double function: it directs the tasks of the associated

dhammas and it has the function of "willing" or activity in good and bad

deeds. In this last function it is capable to produce the results of good

and bad deeds later on.

There are two kinds of kamma-condition: conascent kamma-condition

and asynchronous kamma-condition. Cetanå which arises with each

citta directs the tasks of the associated dhammas and conditions these

dhammas by way of conascent kamma-condition, sahajåta kamma-paccaya

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. The cetanå which is kusala or akusala and which can

produce the appropriate results of good deeds or bad deeds later on

conditions that result by way of asynchronous kamma-condition,

nåùakkhaùika kamma-paccaya.

As regards conascent kamma-condition, sahajåta kamma-paccaya, the

cetanås accompanying all 89 types of citta

99

are conascent kamma-condition

for the citta and the other cetasikas they accompany as well

as for the rúpa produced by them. The cetanå which accompanies

kusala citta and akusala citta conditions citta, the other cetasikas and

the rúpa produced by them by way of conascent kamma-condition,

sahajåta-kamma-paccaya. Vipåkacitta and kiriyacitta can also produce

rúpa

100

, and the accompanying cetanå conditions citta, the other

we are more precise, kamma is cetanå cetasika. Then we can understand that there is

conascent kamma, namely, kamma or cetanå accompanying each citta.

classification of the different cittas see my "Abhidhamma in Daily Life", Ch 23.

produce groups of rúpas consisting of at least the eight "inseparable rúpas" (the four

great Elements, colour, odour, flavour and nutritive essense) and in addition there can be

other rúpas as well in such a group.

cetasikas and rúpa by way of conascent- kamma-condition, sahajåta.93

kamma-paccaya. Seeing, hearing and the other sense-cognitions are

vipåkacittas which do not produce rúpa, but the accompanying cetanå

conditions citta and the other cetasikas by way of conascent kamma-condition.

When the paìisandhi-citta arises the accompanying cetanå

conditions that citta, the other cetasikas and also the kamma-produced

rúpa which arises at the same time by way of conascent kamma-condition

(Paììhåna, Faultless Triplet, Investigation Chapter, Kamma, §

427, vii b).

Asynchronous kamma-condition, nåùakkhaùika kamma- paccaya

101

,

pertains to kusala cetanå or akusala cetanå which is able to produce

later on results of good or evil deeds committed through body, speech

and mind. The cetanå, volition or intention, which motivates a good or

bad deed falls away, but since each citta conditions the next one in the

cycle of birth and death, the force of cetanå is accumulated from

moment to moment so that it can produce result later on. It conditions

the result in the form of vipåkacitta and specific rúpas of the body

102

by

way of asynchronous kamma-condition. When one, for example,

slanders, there is akusala kamma through speech and this can produce

akusala vipåka later on. The akusala cetanå or kamma conditions the

vipåkacitta which arises later on by way of asynchronous kamma-condition.

At the same time, the akusala cetanå is related to the citta

and cetasikas it accompanies and to speech intimation (vacíviññatti), a

rúpa produced by citta, by way of conascent kamma-condition. Thus,

cetanå is in different ways a condition for other phenomena.

There are kusala kamma and akusala kamma through body, speech and

mind, and they are of different degrees. Kamma is not always a

"completed action", kamma patha. There are certain constituent factors

which make kamma a completed action. For example, in the case of

killing there have to be: a living being, consciousness of there being a

living being, intention of killing, effort and consequent death

(Atthasåliní, I, Book I, Part III, Ch V, 97). If one of these factors is

lacking there is not a completed action. Akusala kamma which is a

completed action is capable of producing an unhappy rebirth. Not only

birth is the result of kamma, but also the experiences of pleasant or

unpleasant objects through the senses, which are seeing, hearing,

smelling tasting or experiencing tangible objects through the bodysense

fact that it produces result later on.

such as the sense-bases, the heart-base and femininity or masculinity.

throughout life. Some kammas produce their results in the same life.94

they were committed, some in the next life, some in later lives. There is

also kamma which has no opportunity to produce result, "lapsed

kamma", in Påli: ahosi kamma.

We read in the "Visuddhimagga"( XIX, 14-17) about different ways of

classifying kamma. Kamma can be classified as weighty, habitual,

death-threshold and reserve or cumulative by being performed

103

(Visuddhimagga XIX, 15,16). Weighty (garuka) kamma is very

unprofitable kamma, such as the killing of a parent, or very profitable

kamma, such as jhånacitta. Habitual (åciùùa) kamma is what one

usually and repeatedly does. Death-threshold (åsanna) kamma is what

is vividly remembered just before death. Reserve or cumulative kamma

(kamma kaìattå) is kamma which is not included in the other three

kinds, but which has been performed in the past. The latter produces

rebirth if there is no opportunity for one of the other three kinds to do

so.

Do we know which type of kamma we usually and repeatedly perform?

Is it akusala kamma through body, speech or mind, or is it kusala

kamma? When we perform kusala kamma such as generosity do we

know whether the kusala citta is accompanied by paññå or

unaccompanied by paññå ?

104

The development of satipaììhåna, right

understanding of nåma and rúpa, is kusala kamma. When we see the

benefit of considering nåma and rúpa over and over again, in one’s

daily life, it can become habitual kamma, often performed. Then paññå

can be developed which leads to the end of rebirth-producing kamma.

Kamma can also be classified as: reproductive, consolidating,

obstructive and destructive. Reproductive kamma (janaka kamma)

produces nåma and rúpa at birth and in the course of life. Consolidating

or supportive kamma (upatthambaka kamma) consolidates the result

which has been produced by reproductive kamma. Supportive kusala

kamma can prolong the arising of pleasant results in the form of health

or wealth and supportive akusala kamma can prolong the arising of

painful feeling and the experience of other unpleasant objects in the

course of life. Obstructive or counteractive kamma (upapíîaka kamma)

weakens, interrupts or retards the result of kusala kamma or akusala

"stored up kamma", but this is misleading, since it may suggest something which is

permanent. Kamma falls away immediately, but its force is accumulated in the citta.

Since our life is an unbroken series of cittas arising and falling away, and each citta

conditions the next citta, kamma can produce result later on.

kamma. Someone who has a happy rebirth may suffer ill health so that.95

he cannot enjoy pleasant objects. An animal who has an unhappy

rebirth may still have a comfortable life because of obstructive kamma.

Destructive kamma (upaghåtaka kamma) counteracts other weaker

kamma to produce its result; instead it produces its own result

105

.

A deed can produce result when it is the right time. Some deeds

produce result in this life, some in the next life and some after aeons.

The lokuttara kusala citta, the magga-citta, produces immediate result

in the form of the phalacitta, fruition-consciousness (lokuttara

vipåkacitta), without any interval. The magga-citta is anantara kamma-paccaya

for the phala-citta (anantara means: without interval).

We have accumulated many different kammas and we do not know

which of these will produce result at a particular moment, it depends

also on the force of natural decisive support-condition, pakatúpanissaya

paccaya (see Ch 8).

Only a Buddha has full knowledge of the true nature of kamma and

vipåka and this knowledge is not shared by his disciples

("Visuddhimagga" XIX, 17).

We do not know which of our deeds will produce rebirth. We read in

the "Greater Analysis of Deeds" (Middle Length Sayings III, 136) that

the Buddha, while staying near Rajagaha, in the Bamboo Grove, spoke

to Ånanda about deeds and their results. We read about someone who

does evil deeds and is of wrong view, and who has an unhappy rebirth.

However, for such a person there is also a possibility of a happy rebirth.

We read:

16, Tathågata Powers 2, 439-443) about four factors which condition kamma to produce

result: destiny, or the place where one is born (gati), substratum, including beauty or

ugliness in body (upadhi), the time when one is born (kåla) and the "means", including

one’s behaviour (payoga). These four factors can be favorable (sampatti) or unfavorable

(vipatti). If they are favorable akusala kamma has less opportunity and kusala kamma

has more opportunity to produce result and if they are unfavorable akusala kamma has

more opportunity and kusala kamma has less opportunity to produce result. For example,

if someone is born in a happy plane, if he has beauty of body, if he is born in a favorabe

time (kåla), when there is a good king and the country is prosperous, if he has the right

means (payoga), that is, he refrains from bad deeds and performs good deeds, the

ripening of akusala kamma is inhibited and there is opportunity for kusala kamma to give

results. If these four factors are unfavorable (vipatti), the opposite is the case: akusala

kamma has the opportunity to ripen and the results of kusala kamma are inhibited. For

example, if someone is ugly in body, he may have to do the work of a slave and then

there is opportunity for the experience of unpleasant objects. If someone steals or kills,

thus, when his "means" are unfavorable, he may be caught and then tortured or

executed.

... As to this, Ånanda, whatever individual there is who makes onslaught.96

on creatures, takes what has not been given... is of false view and who,

at the breaking up of the body after dying arises in a good bourn, a

heaven world-- either a lovely deed to be experienced as happiness was

done by him earlier, or a lovely deed to be experienced as happiness

was done by him later, or at the time of dying a right view was adopted

and firmly held by him; because of this, at the breaking up of the body

after dying he arises in a good bourn, a heaven world. If he made

onslaught on creatures here, took what had not been given... and was of

false view, he undergoes its fruition which arises here and now or in

another mode.

We then read about someone who is restrained from evil and is of right

view, and who has a happy rebirth. However, even for such a person

there may be an unhappy rebirth. We read:

... As to this, Ånanda, whatever individual there is who is restrained

from making onslaught on creatures, is restrained from taking what has

not been given... is of right view and who, at the breaking up of the

body after dying, arises in the sorrowful ways, a bad bourn, the

Downfall, Niraya Hell-- either an evil deed to be experienced as anguish

was done by him earlier, or an evil deed to be experienced as anguish

was done by him later, or at the time of dying a false view was adopted

and firmly held by him; because if this... he arises in the sorrowful

ways... Niraya Hell. And he who was restrained from making onslaught

on creatures... and was of right view undergoes its fruition which arises

either here and now or in another mode....

So long as we perform kamma there are conditions for rebirth and there

will be dukkha. Kamma is one of the links in the "Dependent

Origination" (Paticca Samuppåda), the chain of conditionally arisen

phenomena which cause the continuation of the cycle of birth and

death. When defilements have been eradicated there will be no more

rebirth. We read in the "Gradual Sayings" (Book of the Tens, Ch XVII,

Jåùussoùi, § 8, Due to lust, malice and delusion):

Monks, the taking of life is threefold, I declare. It is due to lust, malice

and delusion. Taking what is not given... wrong conduct in sexual

desires... falsehood... spiteful speech... bitter speech... idle babble...

coveting... harmfulness... wrong view, is threefold, I declare. It is due to

lust, malice and delusion..97

Thus, monks, lust is the coming-to-be of a chain of causal action; so is

malice. Delusion, monks, is the coming-to-be of a chain of causal action.

By destroying lust, by destroying malice, by destroying delusion comes

the breaking up of the chain of causal action.

The arahat can still have vipåka which is conditioned by asynchronous

kamma-condition, but from the time he attained arahatship he could

not perform new kamma. The mahå-kiriyacittas (inoperative cittas of

the sense sphere which are sobhana, beautiful) of the arahat do not

produce vipåka.

As to vipåka-condition, citta and its accompanying cetasikas which are

vipåka condition one another by being vipåka. The realities involved in

vipåka-condition are phenomena which are conascent, arising at the

same time. We read in the "Visuddhimagga" (XVII,88) that they assist

one another "by effortless quiet". They are merely vipåka, they have no

other activity. The nature of vipåkacitta is altogether different from the

nature of kusala citta and akusala citta which are active in the

wholesome way or in the unwholesome way. Vipåkacitta and its

accompanying cetasikas also condition one another by way of

conascence-condition and by way of mutuality-condition (see Ch 5).

In the planes where there are five khandhas (nåma and rúpa),

vipåkacittas, except the five sense-cognitions, can produce rúpa which

arises at the same time and which, according to the "Paììhåna"

(Faultless Triplet, Investigation Chapter, § 428), is also conditioned by

the citta and cetasikas by way of vipåka-condition

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. In the planes

where there are five khandhas kamma produces at the first moment of

life the paìisandhi-citta which is vipåkacitta as well as rúpa. According

to the "Paììhåna" (same section) citta and cetasikas condition at that

moment kamma-produced rúpa by way of vipåka-condition.

The paìisandhi-citta is the first vipåkacitta arising in life. When it is the

result of kusala kamma there is birth in a happy plane and when it is

the result of akusala kamma there is birth in an unhappy plane. There

are many different degrees of kusala kamma and of akusala kamma and

thus the vipåka they produce is also of different degrees. When the

paìisandhi-citta is the result of kusala kamma which is weak, it is

ahetuka kusala vipåkacitta (unaccompanied by sobhana hetus) and in

(santíraùa-citta) are for example vipåkacittas which produce rúpas. See

Appendix 1 for these cittas.

that case, although one has a happy rebirth, one is handicapped from.98

the first moment of life. The paìisandhi-citta can also be mahå-vipåka,

accompanied by two or three sobhana hetus

107

. The mahå-vipåkacitta is

also conditioned by way of hetu-paccaya, root-condition. When the

paìisandhi-citta is the result of akusala kamma it is ahetuka akusala

vipåkacitta, and in that case one has an unhappy rebirth in one of the

woeful planes.

Human birth is the result of kusala kamma. Although there can be in the

case of a human being nine types of paìisandhi-citta

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, the paìisandhi-cittas

are much more variegated and this can be noticed later on in the

course of life from the kamma-produced rúpas of different people and

from people’s different capacities. We see great differences in features:

some people are beautiful, some are not beautiful. We notice differences

in the sense-faculties such as eyesense and earsense. There are

differences in bodily strength, some people are apt to have many

illnesses and they are weak, some have only few illnesses and they are

strong. People are born with different degrees of paññå or without it;

thus, there are different possibilities for people to develop paññå. If the

paìisandi-cittas of people were not so different, there would not be such

a variety in the characteristics of different people.

The vipåkacitta which is paìisandhi-citta is succeeded by the vipåkacitta

which is bhavanga-citta because of proximate-condition, contiguity-condition

and proximate decisive support-condition. The bhavanga-citta

is the same type of citta as the paìisandhi-citta. There are countless

bhavanga-cittas arising throughout life in between the processes of

cittas and all of them are of the same type as the paìisandhi-citta. They

keep the continuity in the life of a person who is born with a particular

character and particular capacities.

Throughout life kamma produces vipåkacittas arising in processes of

cittas which experience pleasant or unpleasant objects. Seeing, for

example, is vipåkacitta which experiences a pleasant or unpleasant

visible object through the eyesense. It merely sees, it does not know

whether the object is pleasant or unpleasant. Citta and the

accompanying cetasikas condition one another by way of vipåka-condition,

they assist one another in "effortless quiet". The succeeding

receiving-consciousness, sampaìicchana-citta

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, is also vipåkacitta, and

this is succeeded by another vipåkacitta, the investigating-consciouness,

Abhidhamma in Daily Life Ch 11.

santíraùa-citta. This is succeeded by the determining-consciousness, the.99

votthapana-citta, which is a kiriyacitta. After that the javana-cittas arise

which are, in the case of non-arahats, kusala cittas or akusala cittas.

When the object is pleasant, lobha-múla-cittas are likely to arise and

when the object is unpleasant, dosa-múla-cittas are likely to arise. There

are seven javana-cittas arising, succeeding one another. Cittas arise and

fall away succeeding one another very rapidly and when paññå has not

been developed we do not realize when there is vipåkacitta and when

there is kusala citta or akusala citta. When we have an unpleasant

experience such as an accident we keep on thinking of the concept of a

situation or of an event we consider as "our vipåka" and we may

wonder why this had to happen to us. We tend to forget that vipåkacitta

is only one moment which falls away immediately. Instead of thinking

of concepts with aversion we should develop understanding of

paramattha dhammas, realities which each have their own

characteristic and which appear one at a time.

When we see visible object and we like the object it seems that seeing

and liking occur at the same time. We do not realize that there is

proximity-condition, anantara-paccaya, because of which each citta is

succeeded by the next one, without any interval. Or we do not even

realize that there is attachment to the object. We may think that there is

seeing while there is in reality already clinging. Without knowing it we

accumulate ever more akusala.

It is important to have right understanding of cause and effect in our

life. We like to experience pleasant objects and we may think that we

can choose ourselves which objects we wish to experience. We buy

beautiful things in order to look at them, we prepare delicious food in

order to enjoy pleasant flavours. However, something can happen so

that our expectations do not come true. It depends on kamma whether

we experience a pleasant object or an unpleasant object at a particular

moment. Kamma produces its appropriate result and when it is time for

akusala vipåka it is unavoidable. We never know what will happen at

the next moment, but when there is more understanding of cause and

effect in our life we can be prepared to face whatever may happen.

When there is right understanding of kamma and vipåka, the citta is at

that moment kusala citta and there is no opportunity for aversion

towards unpleasant experiences. When there is awareness of the

characteristics of seeing, hearing, thinking and other realities which

appear there will be less ignorance. We will gradually learn to

distinguish between the moments of vipåka and the moments of kusala

citta and akusala citta..100

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Chapter 12

Nutriment-Condition (Åhåra-Paccaya)

There are four kinds of nutriment which are nutriment-condition,

åhåra-paccaya. One kind is physical nutriment and three are mental

nutriment. They are:

physical nutriment

contact (phassa cetasika)

volition (manosañcetanå which is cetanå cetasika)

consciousness (viññåùa)

In the case of åhåra-paccaya, a conditioning dhamma maintains and

supports the growth and development of the conditioned dhammas

110

.

As regards physical nutriment, this sustains the rúpas of the body.

Nutritive essence (ojå) present in food that has been taken suffuses the

body and then new rúpas can be produced. As we have seen, nutrition

is one of the four factors which produces rúpas of the body, the other

three being kamma, citta and temperature. Nutritive essence is present

in all groups of rúpas; it is one of the eight "inseparable rúpas" present

in all materiality, no matter it is the body or materiality outside.

Nutritive essence arises together with the four Great Elements of

solidity, cohesion, temperature and motion, and with visible object,

flavour and odour. Nutritive essence present in the groups of rúpas of

the body cannot produce new rúpas without the support of nutritive

essence which is in food, external nutritive essence. For the new being

in the mother’s womb it is necessary that the mother takes food so that

nutritive essence present in food can suffuse its body. Then nutritive

essence can produce new rúpas and thus it goes on throughout life. The

nutritive essence which, because of the support of external nutritive

essence, produces new rúpas of the body also supports and maintains

the groups of rúpas produced by kamma, citta and temperature.

When nutriment has been taken the nutritive essence present in the

body can produce new groups of rúpas, and nutritive essence present in

such a group can in its turn produce another group of eight "inseparable

I, 9), the Papañcasúdaní, gives an explanation of the word åhåra. The condition fetches

(åharati) its own fruit, therefore it is called åhåra.

rúpas" (an octad), and so on, and thus there can be several occurrences.102

of octads. In this way nutriment which has been taken can be sufficient

for some time afterwards (Visuddhimagga XX, 37).

There is nutritive essence with nutriment, but one cannot eat nutritive

essence alone. We need also sufficient substance or solidity, so that we

do not go hungry. Edible food, after making it into portions

111

can be

swallowed; it has the function of nourishing.

We cannot live without food, but it is dangerous to cling to it. In order

to obtain it, people may commit akusala kamma which is capable of

producing akusala vipåka. Someone who is greedy may be reborn as a

"peta" (ghost). So long as we cling to food there will be rebirth and this

is dukkha. We may recollect the disadvantages of searching for food,

the foulness of nutriment and its digestion, with the purpose of having

less clinging to food.

We read in the "Visuddhimagga" (I, 89) that the monk should

remember that food is not for intoxication, smartening, embellishment

or amusement. It should be taken for the sake of the endurance and

continuance of the body, for the ending of discomfort and for the

assisting of the life of purity (Visuddhimagga I, 91,92). Just as a sick

man uses medicine he should use almsfood, so that he can stop feelings

of hunger, and he should avoid immoderate eating. Thus he will be

healthy and blameless and live in comfort (Visuddhimagga I, 94).

We read in the "Visuddhimagga" (Ch XI, 11, and following), in the

section on the "Perception of Repulsiveness in Nutriment", about the

disadvantages of having to search for food. The monk has to go in dirty

places while he walks with his almsbowl. He does not always receive

food, or he receives unappetizing food. Also when he takes food and

swallows it, it is unappetizing, not to speak of the secretion while it is

being digested and of its flowing out again. In the Commentary to the

"Satipaììhåna Sutta" ( I, 10), the "Papañcasúdaní"

112

, we read in the

section on Mindfulness of the Body, Clear Comprehension in the

Partaking of Food and Drink, that there are only elements performing

their functions in the process of eating and digesting the food. There is

no self, no person who eats. We read:

It is oscillation (våyodhåtu, the element of wind or motion) that does

the taking onward, the moving away from side to side; and it is

oscillation that bears, turns around, pulverizes, causes the removal of

liquidity, and expels..103

Extension (paìhavídhåtu, the element of earth or solidity) also does

bearing up, turning around, pulverizing and the removal of liquidity.

Cohesion ( åpodhåtu, the element of water) moistens and preserves

wetness.

Caloricity ( tejodhåtu, the element of heat) ripens or digests the food

that goes in.

Space (Åkåsadhåtu) becomes the way for the entering of the food.

Consciousness (viññåùadhåtu) as a consequence of right kind of action

knows in any particular situation

113

.

According to reflection of this sort, should clear comprehension of

non-delusion

114

be understood here.

We read in the "Kindred Sayings" (II, Kindred Sayings on Cause, Ch VII,

the Great Chapter, § 63, Child’s Flesh) about parents who were with

their child in the jungle. Since there was no food and they would have

to die of hunger, they slew their child and ate its flesh, not for pleasure,

from indulgence, for personal charm or plumpness. They took it in

order not to die and to be able to cross the jungle. We then read that

the Buddah said to the monks:

Even so, monks, I declare should solid food be regarded. When such

food is well understood, the passions of the five senses are well

understood. When the passions of the five senses are well understood,

the fetters do not exist bound by which the ariyan disciple could come

again to this world.

Physical nutriment conditions the rúpas of the body by way of åhåra-paccaya,

nutriment-condition. As we have seen, there are three kinds of

mental nutriment which are: contact (phassa), volition

(manosañcetanå) and citta (viññåùa). Just as physical food supports

and maintains the body does mental nutriment support and maintain

the accompanying dhammas. In the case of mental nutriment the

conditioning dhamma is conascent with the conditioned dhammas. The

as rendered in the "Way of Mindfulness": "Consciousness knows": perceives, understands,

by way of seeking, by way of full experience of swallowing, by way of the digested, the

undigested and so forth. "In any particular situation": in any function of seeking,

swallowing or other similar act.

mental nutriments condition the dhammas which arise together with.104

them and the rúpas produced by citta and cetasikas by way of

nutriment-condition. At the moment of rebirth the mental nutriments

condition the associated dhammas and the rúpa produced by kamma by

way of nutriment-condition (Paììhåna, Faultless Triplet, Ch VII,

Investigation Chapter, Nutriment, § 429).

As to the mental nutriment which is contact, phassa, this is a cetasika

which contacts the object so that citta and the accompanying cetasikas

can experience it

115

. Without contact citta and cetasikas could not

experience any object, thus, contact supports them, it is a mental

nutriment for them. It accompanies each citta and it conditions citta

and the accompanying cetasikas by way of åhåra-paccaya, nutriment-condition.

It also conditions rúpa produced by citta and cetasikas by

way of nutriment-condition. When there is bodily painful feeling we

know that there is contact, otherwise there could not be the experience

of an unpleasant object. This experience does not last. When hearing

arises we know that there is another kind of contact; it contacts sound

so that hearing can experience it. When there is mindfulness of realities

as they appear one at a time, we can understand that there are different

contacts all the time and that the experiences of the different objects do

not last.

As to the mental nutriment which is volition, manosañcetanå

116

, this is

cetanå cetasika which accompanies all eightynine types of citta, thus it

can be of the jåti which is kusala, akusala, vipåka or kiriya. It

coordinates the tasks of the citta and cetasikas it accompanies, and it

maintains and supports them; thus, it conditions them by way of

nutriment-condition. It also conditions the rúpa produced by citta by

way of nutriment-condition. As we have seen, cetanå conditions the

associated dhammas also by way of conascent kamma-condition,

sahajåta kamma-paccaya (see Ch 11).

As to the mental nutriment which is viññåùa or citta, this refers to each

citta. Citta is the chief in cognizing an object, it is the "leader". Without

citta cetasikas could not arise and experience an object. Thus, citta

supports and maintains the accompanying cetasikas, it conditions them

by way of nutriment-condition. When citta produces rúpa it also

conditions that rúpa by way of nutriment-condition.

Thus, at each moment the three mental nutriments of contact, volition

and citta support and maintain the dhammas arising together with

manosañcetanå, mental volition, is used to denote cetanå cetasika.

them, and the rúpa produced by them, by way of nutriment-condition..105

The mental nutriments can be considered according to the method of

the Paììhåna and also according to the method of the "Dependent

Origination" (Paticca samuppåda), the chain of conditionally arisen

phenomena which cause the continuation of the cycle of birth and death

117

. According to the method of the Dependent Origination contact,

cetanå and viññåùa are considered as nutriments which condition the

continuation of life in the cycle of birth and death. When we see them

as links in this cycle we are reminded that life is dukkha.

Contact is a link in the Dependent Origination and as such it is the

condition for feeling, the following link. Contact contacts an object and

feeling experiences the "flavour" of that object. Contact conditions the

feeling which arises together with it. Because of contact there is feeling,

because of feeling there is craving; because of craving there is clinging

and this leads to the process of becoming, and thus there is rebirth. The

conditions which will lead to rebirth occur now. We want to live and we

have attachment to sense objects, we are never satisfied, and therefore

there are conditions for life to go on. It is not by mere chance that we

experience objects through the six doors; all these experiences can

occur because of the cooperating of the appropriate conditions.

We should see the disadvantages of contact. In the above quoted sutta

of the "Kindred Sayings", after the explanation of the disadvantages of

material food by the simile of "Child’s Flesh", the disadvantages and

dangers of the three kinds of mental nutriment are explained. We read

about a simile of a cow which stands with a sore hide leaning against

the wall. The creatures who live there bite her. The same happens when

she leans against a tree and no matter where she stands she will be

bitten. We read:

Even so do I declare that the food which is contact should be regarded.

When such food is well understood, the three feelings

118

are well

understood. When the three feelings are well understood, I declare that

there is nothing further which the ariyan disciple has to do.

We find seeing and hearing desirable, but we only get hurt by contact, it

conditions the following one. They are: ignorance, kamma-formations (sankhåra, rebirth

producing volitions), consciousness (viññåùa), nåma and rúpa, the six bases, contact,

feeling, craving, clinging, becoming, birth, old age and death. See "Visuddhimagga" XVII,

101-344.

leads to dukkha..106

The mental nutriment which is volition, cetanå, is also a link in the

Dependent Origination. Under this aspect it is cetanå which is kusala

kamma, akusala kamma or "imperturbable" kamma (åneñja,

arúpåvacara kusala), and these kammas produce rebirth. In the above

quoted sutta we read about a simile of a glowing charcoal-pit to which

someone is dragged. He wishes to be far from it because if he falls on

that heap of charcoal he will have mortal pain and he will die. Evenso

should we see the danger of cetanå which produces rebirth. We read:

Even so, monks, I declare that the food which is manosañcetanå (will of

mind) should be regarded. When that food is well understood, the three

cravings

119

are well understood. When these are well understood, I

declare that there is nothing further that the ariyan disciple has to do.

When viññåùa (consciousness) is considered under the aspect of the

Dependent Origination, it is vipåkacitta which arises at rebirth and also

in the course of life. As a link of the Dependent Origination it is

conditioned by sankhåra, kamma-formations. Because of kamma there

will be the vipåka which is the paìisandhi-citta and also vipåka arising

throughout our life. We read in the above quoted sutta about the simile

of a robber who is punished by the King; the King lets him be smitten

with hundred spears in the morning, hundred at noon and hundred in

the evening. The nutriment which is consciousness should be regarded

as sorrowful as the pain suffered by that robber. We read:

Even so, monks, do I declare that the food called consciousness should

be regarded. When consciousness, monks, is well understood, nåma and

rúpa

120

are well understood. When nåma and rúpa are well understood,

I declare that there is nothing further that the ariyan disciple has to do.

When we consider the three kinds of mental nutriment under the aspect

of the Dependent Origination it reminds us of their dangers, of the fact

that they lead to dukkha. At each moment citta experiences an object,

but so long as we cling to the experiencing of objects we cannot see the

disadvantages of the nutriments. We may not understand, for example,

the danger of seeing. Seeing merely experiences visible object and it

does not know whether the object is pleasant or unpleasant; at that

moment there is no like or dislike. After the seeing, however, there are.107

javana-cittas, and when we are not intent on what is wholesome the

javana-cittas are akusala cittas. Most of the time they are akusala cittas.

As soon as we have seen food lobha-múla-cittas tend to arise. The

attachment may not be accompanied by pleasant feeing but by

indifferent feeling and then we may not know that there is attachment.

We do not all the time perform deeds through the body or through

speech, but there are countless moments of thinking and these are

mostly akusala. On account of the objects which are experienced

through the senses defilements arise and they are accumulated from life

to life. When we understand the danger of defilements we can be

reminded to be aware of the realities which appear, also of defilements.

Otherwise akusala can never be eradicated.

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Chapter 13

Faculty-Condition (Indriya-Paccaya)

The Påli word "indriya" means strength, governing or controlling

principle. Indriyas are "leaders" for the associated dhammas, but they

are leaders each in their own field. In the case of indriya-paccaya,

faculty-condition, the conditioning dhamma (pacc