Abhidhamma Lectures 08

Tape# 38

10/10/95

 Chapter 8 (A)

Introduction to Paticca-samuppada

          Today we come to the eighth chapter. With the seven previous chapters the author of the manual explained to us the four ultimate realities and their categories. Now we know the four ultimate realities and the different names of the categories and how they relate to each other. In this eighth chapter the author explains to us the law of cause and effect or the law of conditionality.

          With regard to the law of conditionality we need to understand three things. The first one is called Paccaya in PÈÄi. The second one is Paccayupanna. The third one is Paccayasatti. The first one Paccaya–you have met this word many times, ArammaÓa Paccayo and so on. Paccaya means cause or condition. Normally paccaya would mean condition, but here Paccaya is understood to have the meaning of both cause and condition. Cause or condition here means both producing cause and supporting cause. There are two kinds of cavsations or two kinds of conditioning. One is producing the ffect. The other is supporting the effect which has been produced by other Kamma. The supporting or the maintaining power of a certain reality is called Paccaya. Actually here Paccaya means those that have this power of causation or this power of maintaining. In the manual they are described by the words, “of the conditioned state.”

          The next one is Paccayuppanna–those that arise dependent upon conditions or cause. In brief it is the effect or fruit. They are the ones that arise depending upon some other condition or they may be produced by some cause.

          The Paccaya comprises all Cittas, Cetasikas and all mazerial phenomena or qualities except for the last four of the 28. Paccayuppanna or those that are conditined, all conditioned phenomena–Oh I’m talking the other way round. The conditioned states Paccayuppanna comprise all Cittas, Cetasikas, R|pas except for the last four. The Paccaya comprises all phenomena. That means Cittas, Cetasikas, R|pas as well as NibbÈna and concepts or PaÒÒatti. Everything is included in Paccaya. But in the Paccayuppana only the Cittas, Ccetasikas and some material properties are included.

          Paccayasatti is the force that operates between the conditioning states or the conditioned states. Paccayasatti means the force or power. In fact it is understood to be the way of relationship, how cause and effect are related. When we say this is the cause, this is the effect, we also have to understand how the cause and effect are related, in what way they are related. There are 24 such relations taught in the PaÔÔhÈna, the seventh book of Abhidhamma. With regard to causation we need to understand these three things Paccaya (cause or condition), Paccayuppanna (effect or those that are conditioned, that are caused, that are supported) and also Paccayasatti (the force of conditioning or the power of conditioning or the way the conditioning and conditioned are related).

          In this chapter two important teachings are given. The first one as you know is PaÔicca-samuppÈda. It is translated as dependent origination, dependent arising or sometimes dependent co-arising, or there are some other names. The second is PaÔÔhÈna or causal relations.

          Although both these teachings teach conditionality, the way they teach is different. “PaÔicca-samuppÈda is the method of dependent arising marked by the simple happening of a state in dependence on some other state.” This is what is translated there. This means PaÔicca-samuppÈda just states the conditioning factor and the conditioned factor. That means PaÔicca-samuppÈda will teach us that B arises dependent upon A. C arises dependent upon B, D arises dependent upon C and so on. PaÔicca-samuppÈda just tells us that. A conditions B, B conditions C, C conditions  D and so on. But it does not tell us how or in what way these two are conditioned–in what way A and B are related, in what way B and C and  C and D are related. In the PaÔÔhÈna the cause and effect as well as the Paccayasatti or the force of causal relation is stated. In PaÔÔhÈna you may find the saying  A is related to B as a root cause or condition, or as object condition, or as predominace condition and so on. PaÔicca-samuppÈda is like saying A and B are related. PaÔÔhÈna is like saying A and B are related as father and son or as brothers. PaÔÔhÈna is more comprehensive in treating the causal relations between different phenomena.

          The teachers of old explained these two by mixing both methods. In the Visuddhimagga and also in the Commentary to Abhidhamma (the Commentary to Vibha~ga ) PaÔicca-samuppÈda is explained with reference to PaÔÔhÈna conditions as well. But here in the manual they are treated separately. It is because it is very difficult for beginners to study PaÔicca-samuppÈda with reference to PaÔÔhÈna. Because you have to be familiar with PaÔÔhÈna first so that you can really understand how AvijjÈ and Sa~khÈra are related, how Sa~khÈra and ViÒÒÈÓa are related and so on. So in this book, in this manual, these are treated separately. In thetreatment of PaÔicca-samuppÈda you will not find any mention of PaÔÔhÈna.

          What is PaÔicca-samuppÈda? It is a kind of law of cause and effect. PaÔicca-samuppÈda is for living beings only. We must make not of this. PaÔicca-samuppÈda does not explain the relationship between on matter and another outside living beings. It will not explain why the world begins or whatever. It explains only the relationship between different factors belonging to animate beings. It is the causal structure of the round of existence.

          The teaching of PaÔicca-samuppÈda is not the creation of the Buddha. The Buddha did not create the law of cause and effect or the structure of causal relations. This law is always in the world since the world came into being as the world of living beings. Buddha did not create, Buddha did not give command for AvijjÈ to produce Sa~khÈra and so on. It is actually a natural law. Since it is a natural law, it is always with living beings. Buddha was not the creator of this law. He was the discoverer of this law. It is opwnly stated in the Suttas whether Buddhas arise or do not arise there is this element, this relatedness of states, this regularity of states, this specific conditionality. Then a Buddha comes and discovers it, penetrates into it. Having discovered it, having penetrated into it, he announces it, he teaches it, he makes it known, he establishes, he exposes and he exokaubs ut. And he says, “observe it”. That is what our books say–whether Buddhas arise or not there is the law of conditionality. Beings did not know about it because it was hidden. Then Buddha discovered it and showed it to the world.

          It is like the law of gravity. The law of gravity is not created by Sir Isaac Newton. It comes along with the arising of the world. We did not know there was such a thing as the law of gravity until Newton discovered it and revealed it to the world. In the same way PaÔicca-samuppÈda, the law of causation is not created by the Buddha. Buddha was just the discoverer of it.

          This teaching or doctrine of PaÔicca-samuppÈda has something to do with Bodhisatta. I think you remember that the Bodhisatta while sitting under the Bodhi tree trying to become the Buddha, practised VipassanÈ on the twelve factors of PaÔicca-samuppÈda–on AvijjÈ, Sa~khÈra and so on, Now you all know that on the full moon of May the Bodhisatta approsched the Bodhi tree and sat under it and practised breathing meditation. He gained four JhÈnas successively and also the four Ar|pavacarea JhÈnas. Then he attained the supernormal Knowledge by which he could remember all his past lives. That he gained during the first watch of the night.

          During the second watch or the middle of the night he gained another supernormal knowledge. He saw beings dying in one existence and being reborn in another.

          During the last watch of the night he entered into the fourth Ar|pÈvacara JhÈna. Then he emerged from it and practised VipassanÈ on these twelve factors of PaÔicca-samuppÈda. So he practised VipassanÈ on AvijjÈ, seeing AvijjÈ as impermanent, as suffering, and as unsubstantial (Anicca, Dukkha and Anatta). So he practised VipassanÈ on all these twelve factors many, many times. In fact according to what the book says he practised one thousand billion times. That means practising Anicca, Dukkha and Anatta on each many, many times. That was his VipassanÈ. That is why it is called MahavipassanÈ, the Bodhisatta’s MahavipassanÈ. After contemplating on or practising VipassanÈ at the stage of knowledge of comprehension, he again entered into the fourth JhÈna. Then emerging from that fourth JhÈna again, he practised VipassanÈ once more and reached the knowledge of seeing rising and falling and so on. He went up one step after another and ultimately he gained enlightenment.

          Why did he enter into the fourth JhÈna before practising VipassanÈ on PaÔicca-samuppÈda and also after practising VipassanÈ on PaÔicca-samuppÈda? It is said that it is like sharpening the sword. When your sword has cut many tough objects, it becomes blunt. So you have to sharpen it in order to use it again. In the same way the Bodhisatta wanted to sharpen his wisdom. So he entered into the fourth JhÈna and then emerged from it and practised VipassanÈ.

          So PaÔicca-samuppÈda was known to the Buddha even before his enlightenment. This we must understand. Not after his enlightenment, but even before his enlighten­ment he knew PaÔicca-samuppÈda thoroughly. That is why he practised VipassanÈ billions of times on the twelve factors of PaÔicca-samuppÈda. That practice on PaÔicca-samuppÈda helped him attain the higher stages of VipassanÈ and ultimately the gaining of enlightenment as the supreme Buddha.

          After his enlightenment also he contemplated on PaÔicca-samuppÈda. After his enlightenment what did he do? Immediately after his enlightenment he sat under the Bodhi tree for seven days. During the first watch of the first night he contemplated on PaÔicca-samuppÈda in due order and in  reverse order. “In due order” means in the order of arising–because there if AvijjÈ as condition Sa~khÈra arises, because there is Sa~khÈra as condition ViÒÒÈÓa arises and so on. The reverse order does not mean going backward. “Reverse order” means because of the cessation of AvijjÈ Sa~khÈra ceases, because of the cessation of Sa~khÈra ViÒÒÈÓa ceases and so on. This is the order of cessation. Both in the order of arising and the order of cessation Buddha contemplated on PaÔicca-samuppÈda in the first watch of the night.

          Then he uttered a solemn utterance. During the second watch of the night he practised in the same way. Then he made another utterance. During the third watch of the night he practised in the same way. And then he made a joyful utterance.

          On the seventh night again he contemplated on PaÔicca-samuppÈda on the order of arising for the first watch. During the second watch he contemplated on PaÔicca-samuppÈda on the order of cessation. During the third watch of the night he contemplated both on the order of arising and the order of cessation.

          Then after that on many occasions he taught PaÔicca-samuppÈda, many, many times during his 45 years of ministry. We fing the teaching of PaÔicca-samuppÈda voth in Suttanta and in Abhidhamma. But PaÔÔhÈna is found only in Abhidhamma.

          Buddha was so thoroughly acquainted with the structure of PaÔicca-samuppÈda that he taught it in different ways. When you are really familiar with a subject, you can take up the subject at any point and explain it. In the same way the Boddha did nit always teach the PaÔicca-samuppÈda from the beginning to the end. Sometimes he did go from the beginning until the end in sequence. Sometimes he may pick up something in the middle and then went to the end. He may for example pick up VedanÈ. VedanÈ conditions TaÓhÈ. TaÓhÈ conditions UpÈdÈna and so on. Sometimes he may pick up the last, JarÈ MaraÓa (old age and death) and then go backwards to the beginning. Sometimes he may pick up something in the middle, like TaÓhÈ and go backward to AvijjÈ. So in different ways the Buddha taught PaÔicca-samuppÈda.

          This PaÔicca-samuppÈda, the teaching of PaÔicca-samuppÈda or the structure of conditionality is said to bevery deep. It is profound. Buddha himself said it was profound. Once the Venerable Œnanda said, “Bhante, it is wonderful that PaÔicca-samuppÈda is profound and it appears as profound. But for me it looks shallow.” Ananda said like that. When the Venerable Œnanda said like that, the Buddha said, “Œnanda, don’t say in that way. Do not say like this. Profound is this PaÔicca-samuppÈda and profound it appears.” So it looks like it is profound and it is profound. It is deep. It is difficult to get into and difficult to understand both as a study and as intuitive understanding. Even as a study it is not easy. We can just scratch the surface and leave it, or we can go deep into it, in depth. If you want to study in depth, it becomes very deep and difficult. So it is deep and profound. To understand intuitively, to really understand from experience is more difficult. PaÔicca-samuppÈda is not easy to understand. Buddha said, “It is profound and it looks profound. It is because of not understanding this Dhamma that beings cannot transcend SaÑsÈra.” Beings go round and round in SaÑsÈra because they do not understand PaÔicca-samuppÈda.

          Somebody may think that it is essential to understand PaÔicca-samuppÈda to gain enlightenment. In the Visuddhimagga the chapter of PaÔicca-samuppÈda is given at the beginning of the practise of VipassanÈ or in the section of PaÒÒÈ. So it may lead to the impression that we need to understand PaÔicca-samuppÈda before we can practise VipassanÈ meditation. If you understand PaÔicca-samuppÈda and you understand Abhidhamma before you practise VipassanÈ meditation, it is good to help you clarify many of your experiences without having recourse to a teacher. But sometimes it may be a hindrance. Because you know much about PaÔicca-samuppÈda and Abhidhamma ypu may want to analyze the experiences you have met with. So it will take you longer to get real good concentration. So it may be a hindrance as well as a help.

          There is one passage or let us say one sentence in a Sutta called MahÈhatthipadopama. We must understand that sentence correctly according to the Commentary. The MahÈhatthipadopama Sutta was expounded by the Venerable SÈriputta. It was not expounded by the Buddha. In that Sutta there is one sentence: “He who sees PaÔicca-samuppÈda sees the Dhamma; he who sees the Dhamma sees PaÔicca-samuppÈda.” That passage is interpretted by many people as meaning if you know PaÔicca-samuppÈda, you know the Dhamma, and if you know the Dhamma you know PaÔicca-samuppÈda. But here in the Sutta the Venerable SÈriputta was not talking about PaÔicca-samuppÈda at all. He was talking about four primary elements and also he was talking about how the seeing consciousness and so on arise depending on the eye, the object and attention. Then he said: “The Buddha said, ‘he who sees PaÔicca-samuppÈda sees the Dhamma and he who sees the Dhamma sees PaÔicca-samuppÈda.’” How are we to understand that sentence? The Commentary says that in this sentence PaÔicca-samuppÈda means conditioning, not the doctrine of dependent origination. PaÔicca-samuppÈda means condition. Dhamma means conditioned state. So this sentence simply means he who sees the condition also sees those that ate conditioned. He who sees the conditioned also sees the condition. Or in brief he who sees the cause also sees the effect and he who sees the effect also sees the cause. That is the meaning we should understand. So we should not point out to that sentence and say you must understand PaÔicca-samuppÈda so that so that you understand the Dhamma. Here Dhamma does not mean the doctrine as a whole, but here Dhamma means the effect or conditioned state. The word ‘PaÔicca-samuppÈda’ in this particular place means the condition. So the PaÔicca-samuppÈda or the teaching of dependent arising or dependent origination is one of the two teachings that deal with the causality of things.

PaÔicca-samuppÈda

          Now we will go to the form|la of PaÔicca-samuppÈda. You may look at the sheet. AvijjÈ-paccaya Sa~khÈrÈ, Sa~khÈra-paccayÈ ViÒÒÈÓam, ViÒÒÈÓa-paccayÈ NÈma-r|pam, NÈma-r|pa-paccayÈ SaÄÈyatanam, SaÄÈyatana-paccayÈ Phasso, Phassa-paccayÈ VedanÈ, VedanÈ-paccayÈ TaÓhÈ, TaÓhÈ-paccayÈ UpÈdÈnaÑ, UpÈdÈna-paccayÈ Bhavo, Bhava-paccayÈ JÈti, JÈti-paccayÈ JarÈ-maraÓaÑ, Soka-parideva-dukkha-domanass’ upÈyÈsÈ Sambhavanti. Evam etassa kevalassa dukkhakkhandhassa samudayo hoti. This is called Anuloma. This is in the order of arising, not in the order of cessation.

          Do you find the number eleven. I want you to put eleven instead of twelve. ‘JÈti-paccayÈ’ should be eleven. Before ‘JarÈ-maraÓa’ on the other column please put twelve. There are twelve factors in this form|la. JÈti-paccayÈ is eleven and JarÈ-maraÓa is twelve.

          The word PaÔicca-samuppÈda–it is said in the Visuddhimagga that PaÔicca-samuppÈda means causes or conditions. There is another word Paticca-samupanna which means those that arise dependent upon conditions. So PaÔicca-samuppÈda always means the causes or the conditions.

          Some translate it as co-arising also. Co-arising by itself is not wrong, but it may lead to a misunderstanding. The meaning  Co-arising is explained in the Commentaries and the Visuddhimagga and the Commentary on the Vibha~ga. There co-arising means conditions arising together or the effects arising together. It is not that the cause and effect necessarily arise together. So co-arising means causes arising together, effects arising together. That you must understand. Sometimes condition and those that are conditioned may arise together. At other times they may not arise together. So in some links the conditioning, Paccaya, the conditioned, Paccayuppanna, they arise together. In that case we can say co-arising, the arising of cause and effect, the arising of both conditioning and the conditioned. But in for example Sa~khÈra Paccaya ViÒÒÈÓaÑ, in that link, they are not arising together. They arise at different times. So co-arising means causes arising together or effects arising together. With regard to the teaching of cause and effect Buddhism does not accept that there is no cause for anything to arise. This Buddhism does not accept. It does not accept that the cause is the creation of God or the creation of Brahma. This also Buddhism does not accept. What it accepts is that things are conditioned by some other things. That condition is not the creation of Brahma but these conditions and causes arise due to natural laws. In PaÔicca-samuppÈda this natural relationship between cause and effect will be explained.

          Buddhism teaches that conditions arise not simply, not alone. There are many conditions and let us say there are many effects. There is not just one condition or one cause. There are many causes and many effects. That is what is accepted in Buddhism.

          There are four modes of cause and effect. There is one cause, one effect. There is one cause, many effects. There are many causes, one effect. There are many causes, many effects. Buddhism accepts only the fourth. The other three it does not accept. We must understand this also.

          But here in this form|la only one cause is given–AvijjÈ-paccayÈ Sa~khÈrÈ. That is because they are chief among the causes. They are prominent among the causes and so they are singled out. We must understand that AvijjÈ is not the only condition of Sa~khÈra, that Sa~khÈra is not the only condition for ViÒÒÈÓa and so on. Sometimes because it is the chief cause Buddha mentioned only it. Sometimes because it is prominent Buddha mentioned only it.

          AvijjÈ-paccayÈ Sa~khÈrÈ. AvijjÈ means ignorance. You know what ignorance means. It is Moha. Oh, the translation of the sentence–because there is ignorance as condition formations arise. This is the literal translation. The translation made by most authors is: “Dependent on ignorance arise Kamma formations.” AvijjÈ-paccayÈ means AvijjÈ as Paccaya, as condition, Paccaya–the ‘È’ at the end of that word means because of. So AvijjÈ-paccayÈ means because of AvijjÈ as condition. Sa~khÈrÈ we connect with Sambhavanti at the end. Sa~khÈrÈ Sambhavanti, Sa~khÈras arise. Because there is ignorance as condition Kamma formations arise. Because there are Kamma formations as condition, consciousness arises and so on.

          AvijjÈ means Moha. So Moha concomitant with twelve Akusala Cittas–this is not strange to you. Sa~khÈras are explained to be of three kinds. Actually there are more kinds, but I take up only three as the others may be confusing. There are three Sa~khÈras let us say. The first is the formations of merit. The second is the formations of demerit. The third is the formations of the imperturbable. Sa~khÈra here means Kamma or CetanÈ. Formations of merit mean CetanÈ concomitant with Kusala. But since the third one is to be the imperturbable, that means the Ar|pa, we take here formations of merit to mean only the KÈmÈvacara Kusala and the R|pÈvacara Kusala. Formations of merit means CetanÈ concomitant with eight KÈmÈvacara Kusala Cittas and five R|pÈvacara Kusala Cittas. They are called the formations of merit.

          The formations of demerit are easy. It is CetanÈ concomitant with the twelve Akusala Cittas. And formations of the impurturbable means CetanÈ concomitant with the four Ar|pÈvacara Kusala Cittas. I do not know why they are separated as one formation. KÈmÈvacara Kusala and R|pÈvacara Kusala are called formation of merit. The last, Ar|pÈvacara Kusala, is also a formation of merit, but it is called formation of the import urbable.

          Because of AvijjÈ (ignorance) we acquire merit (Kusala) or demerit (Akusala), or we even get JhÈnas. Because we do not really see the true nature of things we do merit or sometimes we do demerit or Akusala, or we acquire Ar|pÈvacara Kusala.

          AvijjÈ is explained in the manual as the Cetasika Moha (delusion) which obscures perception of the true nature of things. Because of AvijjÈ we are unable to see the true nature of things. Just as a cataract obscures perception of visible object AvijjÈ obscures vision of the true nature of things. “According to the Suttanta method of explanation ignorance is non-knowledge of the Four Noble Truths. According to the Abhidhamma method ignorance is non-knowledge of eight things: the Four Noble Truths, the prenatal past (That means past aggregates, past existences.), the post-mortem future (That means the aggregates in the future lives.), the past and the future together (aggregates of both the past and the future), (and then this one) dependent arising or dependent origination.” According to Abhidhamma method ignorance or Moha is not understanding these eight things. According to Suttanta method Moha is not understanding the Four Noble Truths. Abhidhamma method is wider than Suttanta method here.

          I already explained Sa~khÈras to you. Because of this AvijjÈ, bacause we have this AvijjÈ as a latent tendency in our minds, we do merit, Sometimes we do merit and also we may practise Samatha meditation and get Ar|pÈvacara JhÈnas. These Sa~khÈras arise dependent on AvijjÈ. Ignorance is the chief cause, That is why ignorance alone is mentioned here.

          The second one is Sa~khÈra-paccayÈ ViÒÒÈÓaÑ. Because there are Kamma formations as condition, consciousness arises. Although There is the word ViÒÒÈÓa which can mean all Cittas, here it means only the resultant VipÈka Cittas, not all Cittas. VipÈka Cittas mean both at PaÔisandhi and during life, not just PaÔisandhi. ViÒÒÈÓa here means resultant consciousness or VipÈka Cittas, not just PaÔisandhi Cittas. ViÒÒÈÓa here means 32 mundane resultant Cittas, 32 Lokiya VipÈka Cittas. They are conditioned by CetanÈ or Sa~khÈra. Sa~khÈra here means Kamma. They are the result of Kamma, the 32 Lokiya VipÈka Cittas, mundane resultant consciousness.

          Which Sa~khÈras cause ViÒÒÈÓa? We can find out from the fifth chapter on Kamma. As a result of demerit what are the ViÒÒÈÓas? Seven Akusala VipÈka Cittas. If you are familiar with the sectionon Kamma in the fifth chapter, you can explain  here in detail.

          The next one is ViÒÒÈÓa-paccayÈ NÈma-r|paÑ. Because there is consciousness as condition NÈma, R|pa and NÈma R|pa arise. It is strange here. The word NÈma R|pa does not mean just NÈma and R|pa, but sometimes NÈma, sometimes R|pa and sometimes NÈma and R|pa. Here ViÒÒÈÓa means 32 resultant Cittas, the same as in number two but it also means Kamma formation comsciousness. Kamma formation consciousness means consciousness concomitant with mundane Kusala and Akusala CetanÈ. ViÒÒÈÓa can mean just VipÈka ViÒÒÈÓa or here Kamma formation consciousness or in PÈÄi Abhisa~khÈra (consciousness concomitant with Kusala and Akusala CetanÈ). Sometimes it is all Cittas. Name here is 52 Cetasikas. Because ViÒÒÈÓa means consciousness, so here Name does not mean consciousness. It means 52 Cetasikas ansd R|pa means all 28 material properties.

          Why do we say NÈma, R|pa and NÈma R|pa? Sometimes ViÒÒÈÓa conditions NÈma only. Sometimes it conditions R|pa only. Sometimes it conditions both NÈma and R|pa. In Ar|pÈvacara realm ViÒÒÈÓa conditions NÈma only. That means ViÒÒÈÓa arises there and along with ViÒÒÈÓa there are Cetasikas. ViÒÒÈÓa is the condition and Cetasikas are those that ate conditioned. Here it is ViÒÒÈÓa Paccaya NÈma, not NÈma R|pa.

          Then what about mindless beings? In that case it is ViÒÒÈÓa-paccayÈ R|paÑ. ViÒÒÈÓa means one of the Kamma formation consciousness of to be exact the fifth JhÈna consciousness. In that case it is ViÒÒÈÓa-paccayÈ R|paÑ. But when it arises if five aggregate realms, like the human realm, it conditions both NÈma and R|pa. So the word  NÈma and R|pa. So the word NÈma R|pa should be understood to mean sometimes NÈma, sometimes R|pa, sometimes both NÈma and R|pa. In this sentence ViÒÒÈÓa Paccaya NÈma R|pam ViÒÒÈÓa means 32 VipÈka or Kusala and Akusala Cittas and all other consciousness. NÈma means 52 Cetasikas and R|pa means 28 R|pa.

          Nama-r|pa-paccayÈ SaÄayatanaÑ. Because there is NÈma, R|pa and NÈma R|pa as condition the sixth base and the sixfold base arise. Here NÈma R|pa means NÈma, R|pa and NÈma R|pa. SaÄÈyatana means sixth base and six bases. Sometimes it is the sixth base and sometimes it is six bases. Here NÈma again means 52 Cetasikas. R|pa means four primaries, six base matters (That means eye base, ear base and so on.), JÊvita and ŒhÈra. If you don’t understand all these, don’t worry. The six bases are the six internal bases. You know the twelve bases–CakkhÈyatana, SotÈyatana and so on. So here six internal bases are taken–eye  base, ear base, nose base, tongue base, body base and mind base. What is the eye base? Eye-sensitivity, Ear-sensitivity and so on. What is mind base? How many Cittas? Mind base means Cittas. All Cittas or Just VipÈka Cittas? Look at the book on page 296, #4.” Dependent on mind and matter arise the six sense bases: here, mind and matter has the same denotation as in step (3). Of the six sense bases, the first five bases are the sensitive matter of the eye, ear , nose, tongue and body while the mind base denotes the 32 kinds of resultant consciousness.” In the explanation of how different NÈma, R|pa and R|pa are related to six bases or the sixth base, the Visuddhimagga includes non-VipÈka NÈma also. Both VipÈka NÈma and non-VipÈka NÈma are included. So according to that ManÈyatana (mind base) means both VipÈka Cittas and non-VipÈka Cittas. Why is there this difference? Because when we try to understand what these terms–Nama, R|pa, NÈma R|pa, SaÄÈyatana–stand for we have to go to the Vibha~ga. There it is explained in two ways-–Suttanta method and Abhidhamma method. According to Suttanta method only resultant consciousness are to be taken. But according to Abhidhamma method both resultant and non-resultant are taken. So in some books you may find that mind base means all Cittas. In some books you may find that mind base means 32. Cittas that are resultants. Both are correct. The same is true for SaÄÈyatana-paccayÈ Phasso.

          In order to understand this you have to understand the five causes in the past, the five effects in the present, the five causes in the present and the five effects in the future. That will come later. ViÒÒÈÓa, NÈma R|pa, SaÄÈyatana, Phassa and VedanÈ, these belong to five effects in the present. If they belong to the effect, they must be VipÈka Cittas. That is why according to Suttanta method ManÈyatana means just 32 VipÈka Cittas, but not all. But in Abhidhamma method it is all comprehensive, so it takes all. Because of NÈma, because of R|pa, because of NÈma R|pa there are six sense bases.

          Number five is SaÄÈyatana-paccayÈ Phasso. Because there is the sixth base and the sixfold bases as ccndition contact arises. Here Phassa means eye contact, ear, nose, tongue, body and mind contact. What is eye contact? That is Phassa concomitant with the two Cakkhu ViÒÒÈÓa Cittas. When you see something, there is the Cakkhu ViÒÒÈÓa Citta. There is the object which is seen. There is the eye through which seeing arises. And there is seeing . When these three things come together what happens? Phassa arises. Phassa is not just the coming together of these three, but something that comes out of the coming together of these three. Phassa is a distinct ultimate reality. Phassa is not just the coming together of these three. It is something that comes out of the coming together of the three.

          Like when I hit the desk the sound is produced. Sound is not the coming together of my hand and the desk. The sound is that which comes out of, which is caused by the coming together of my hand and desk. In the same way Phassa is not just the coming together of the three but something that arises out of the coming together of the three. That is called contact. If that contact arises together with seeing consciousness, it is called eye contact. If it arises with hearing consciousness, it is called contact and so on.

          Then what is mind contact? It is Phassa concomitant with mundane resultant Cittas. That means–how many mundane resultant Cittas are there? 32, but you have to take the ten out. 32 minus 10 is 22. So actually Phassa concomitant with 22 resultant Cittas.

          Six bases here are taken to be both sets of six bases, the six internal bases and the six external bases. There is eye base, ear base, nose base, tongue base, body base and mind base. They are internal. Then there is visible data base, sound, odor, flavor, tangible base and Dhamma base. They are external.

          External bases are taken according to the opinion of some teachers. There are two groups of teachers. One group said this PaÔicca-samuppÈda is for living beings only. So we need not take external things. According to them only the six internal bases are meant by SaÄÈyatana here. Another group said bacause there is a relationship as condition between a being and outside things, they should be included. According to them the six external bases can also be taken. Although the word means six bases, we have to understand there are two sets of six bases. There are six internal bases and six external bases.

          Phassa depends on eye base, actually not only on eye base but eye consciousness and visible data as well. Eye base is the most prominent and the chief condition for it, so it is called eye contact. In this way they are related. When you do not have eye sensitivity, you do not have eye consciousness and so you do not have contact. If you do not  have ear sensitivity, you don’t have ear consciousness  or ear contact and so on. We can understand that Phassa is conditioned by six bases.

          Phassa-paccayÈ VedanÈ. Because there is contact as condition feeling arises. Feeling here means feeling born of eye contact and so on. When you see something there is the visible object, eye sensitivity and seeing consciousness. Because of these three coming together there is contact. When there is contact, there is the experience of the object which is called VedanÈ here.

          In the manual VedanÈ is described ss a “particular affective tone.” “Contact is the encounter of consciousness with the object and that encounter is necessarily accompanied by a particular effective tone.” Phassa is just something that joins the mind and the object. When they come into contact though Phassa, then Citta experiences the object. That experience is called VedanÈ.

          As you know there can be how many kinds of VedanÈ? Three or five kinds of VedanÈ. But here VedanÈ is said to be of six kinds. That is feeling born of eye contact, ear contact, nose contact, tongue contact, body contact and mind contact. When there is no Phassa, there can be no VedanÈ. We know that VedanÈ is conditioned by contact. Feeling may be pleasant, painful or neutral.

          VedanÈ-paccayÈ TaÓhÈ. Because there is feeling as condition craving arises. VedanÈ here means first resultant Sukha VedanÈ because VedanÈ belongs to the five effects in the present. Here resultant Sukha VedanÈ is taken. Or all resultant Sukha Dukkha and UpekkhÈ VedanÈ can be taken, or even non-resultant VedanÈ can be taken. That is added by the Sub-commentaries. We can just leave it out. VedanÈ here means Sukha VedanÈ or Sukha Dukkha and UpekkhÈ VedanÈ. Because of it TaÓhÈ or craving arises. Craving arises through Sukha VedanÈ, Dukkha VedanÈ and UpekkhÈ VedanÈ.

          “Although craving is distinguished by way of its object, the craving itself actually depends on the feeling that arises through contact with that object.” Craving depends on experience. First you experience the object and then you like it. You are attached to it. So craving needs VedanÈ as a condition.

          “If one experiences a pleasant feeling, one relishes that pleasant feeling and desires the object only insofar as it arouses the pleasant feeling.” When you have a pleasant feeling, you like it. So there is TaÓhÈ.

          When you have a painful feeling, you don’t like it, but there is TaÓhÈ. How? Read on. “On the other hand, when one experiences a painful feeling, one has a craving to be free from the pain and one longs for a pleasurable feeling to replace it.” When you have painful feeling, you want it to disappear. And you want a pleasurable feeling. So TaÓhÈ is conditioned by painful feeling also.

          What about neutral feeling? “Neutral feeling has a peaceful nature, and this too becomes an object of craving.” You can be attached to neutral feeling because neutral feeling is like Sukha VedanÈ, a kind of Sukha VedanÈ, more subtle than Sukna VedanÈ. But still it is so good that you can be attached to it. All these three condition craving or TaÓhÈ.

          TaÓhÈ is said to be of three kinds. What are the three kinds of TaÓhÈ? KÈmataÓhÈ, BhavataÓhÈ and VibhavataÓhÈ. They are explained in the seventh chapter. They are explained in chapter seven, section38 and here also. There is KÈmataÓhÈ, BhavataÓhÈ and VibhavataÓhÈ.

          KamataÓhÈ is craving for sense objects. BhavataÓhÈ means craving concomitant with the eternalist view, with the view that things are permanent. VibhavataÓhÈ means craving concomitant with the view that things are annihilated after death or at death.

          First we must understand the six TaÓhÈs explained in connection with PaÔicca-samuppÈda. They are R|pataÓhÈ, SaddataÓhÈ, GandataÓhÈ, RasataÓhÈ, PhoÔÔhabbataÓhÈ and DhammataÓhÈ. There are six kinds of objects. Craving for Visible object is called R|pataÓhÈ. Craving for sound is called SaddataÓhÈ and so on. So first there are six kinds of TaÓhÈ.

          Each of these six kinds of TaÓhÈ can be KamataÓhÈ, BhavataÓhÈ or VibhavataÓhÈ. For example you may be attached to a visible object. If your attachment is by way of enjoying the sense object, it is Kama R|pa TaÓhÈ. If the attachment is accompanied by the wrong view that you are permanent, that everything is permanent, then it is Bhava R|pa TaÓhÈ. If the attachment is accompanied by the wrong view that everything is annihilated at death, nothing more happens, they this is Vibhava R|pa TaÓhÈ. Each one of these six TaÓhÈs has these three varieties. If we multiply six by three we get 18 kinds of TaÓhÈ.

          Each one of those 18 can be internal as well as external. So how many? 36. Each one of these 36 can belong to past, present or future. So 36 multiplied by three is 108. This is what we call 108 kinds of TaÓhÈ. You may find this here and there in the books. So you need to know how to calculate 108 kinds of craving. Do you remember? First There are six kinds of craving–craving for sight, craving for sound and so on. There are six kinds of objects. Then each one of them can be KamataÓhÈ, BhavataÓhÈ or VibhavataÓhÈ. Then each one of those can be internal or external. And each one of them can belong to past, present or future. So six multiplied by three multiplied by two multiplied by three–so we get 108 kinds of craving.

          The next one is TaÓhÈ-paccayÈ UpÈdÈnaÑ. Because there is craving as condition clinging arises. You know there are four UpÈdÈnas. If you don’t remember, go back to the seventh chapter. They are sense object clinging, fakse view clinging, rite and ritual clinging and self illusion clinging actually KamupÈdÈna, DiÔÔhupÈdÈna, SÊlabbatupÈdÈna and AttavÈdupÈdÈna. Among them KÈmupÈdÈna is Lobha. DiÔÔhupÈdÈna, SÊlabbatupÈdÈna and AttavÈdupÈdÈna are DiÔÔhi. In reality there are only two–Lobha and DiÔÔhi.

          What is the difference between TaÓhÈ and UpÈdÈna regarding KÈmupÈdÈna? UpÈdÈna is Lobha. TaÓhÈ is also Lobha. Weak Lobha is  TaÓhÈ. Strong Lobha is UpÈdÈna. In the books it is said that longing for an object that has not been reached is TaÓhÈ. That means before you get it, you want it, you are attached to it. That is TaÓhÈ. It is like the thief stretching his hand in  the dark to get something. UpÈdÈna is the attachment to the object which you have arrived at, which you have got. It is like the thief taking hold of the thing. When the thief has taken hold of the thing, he will not let it go. That is strong attachment. Not so strong attachment is TaÓhÈ. Strong attachment is UpÈdÈna. At the moment of TaÓhÈ you may be able to let it go. But when you reach the stage of UpÈdÈna you will not let it go. You have firmly grasped it.

          TaÓhÈ is the opposite of fewness of wants. UpÈdÈna is the opposite of contentment. You don’t want many things. That is the opposite of TaÓhÈ. You are not attached to anything. You are not clinging to anything. You do not grasp at anything. This is like contentment. When you are content, you don’t want anything more.Lobha as TaÓhÈ and Lobha as upÈdÈna has this kind of difference. But in reality TaÓhÈ is Lobha and UpÈdÈna is Lobha.

          This strong grasping or strong attachment can only arise when there is first a weak attachment or weak desire. That is why TaÓhÈ is said to be a condition for UpÈdÈna.

          UpÈdÈna-paccayÈ Bhavo. Because there is clinging as condition becoming arises. We must understand that there are two kinds of Bhava. The first is called Kammabhava. Although it is Bhava or becoming, it is not existence as we understand  it. Here Bhava means something that causes some other thing to be. Kammabhava means CetanÈ and covetousness (AbhijjhÈ) etc concomitant with it. That is Kammabhava. Upapattibhava means resultant aggregate and R|pa born of Kamma. That means existence.

          For human beings at the moment of PaÔisandhi what arises? PaÔisandhi Citta, Cetasikas and R|pa born of Kamma. Here resultant aggregates mean PaÔisandhi Cittas and Cetasikas. R|pa means R|pa born of Kamma. That is Upapattibhava.

          So in this link UpÈdÈna-paccayÈ Bhavo; here Bhava means both Kammabhava and Upapattibhava. When you have grasped at something, when you have clung to something, then you do something. Clinging to things leads to action. That action is what is called Kammabhava. Action means acting rightly or acting wrongly. Depending on clinging sometimes you act rightly and sometimes you act wrongly. When you act wrongly you get Akusala Kammabhava. When you act rightly, you get Kusala Kammabhava.

          As a result of this UpÈdÈna through Kammabhava there is Upapattibhava. Upapattibhava means actually rebirth, rebirth in the next existence. Rebirth in the next existence can be said to be caused by, to be conditioned by UpÈdÈna. In the sentence UpÈdÈna-paccayÈ Bhavo, Bhava means both Kammabhava and Upapattibhava.

          But in number ten Bhava-paccayÈ JÈti, Bhava means Kammabhava only and not Upapattibhava because Upapattibhava and JÈti are the same. A cannot be the condition for A. B cannot be the condition for B. So Upapattibhava cannot be a condition for JÈti which is the same as Upapattibhava. So here in the sentence Bhava-paccayÈ JÈti, Bhava is only Kammabhava. Because there is Kammabhava there is JÈti. Kammabhava and Sa~khÈra are the same. The word ‘Sa~khÈra’ means formations of merit, formations of demerit and formations of the imperturbable. That means Kusala and Akusala. Here Kammabhava also means Kusala and Akusala Kamma. Sa~khÈra and Bhava are the same.

          Why mention it twice? They belong to different times. We will come back to that later.

          JÈti-paccayÈ JarÈ-maraÓaÑ. Let us call that one small sentence. Then there is Soka-parideva-dukkha-domanass’ upÈyÈsÈ Sambhavanti. Because there is birth as condition aging and death arise. When there is birth, there is inevitable aging and death. When there is birth, you cannot avoid becoming old and you cannot avoid death. They are the inevitable result of birth. Because we had birth as a human being every day we are getting older and older. And one day we will die. Birth is the basis of getting old and dying. Birth is a condition for aging and death. These two are the inevitable result of birth.

          But sorrow, lamentation, bodily pain, mental pain and burning in  the mind (which is translated as despair), they may or may not arise. They are not inevitable results of birth. They are incidental Consequences of birth. That is why they are separated. JÈti-paccayÈ MaraÓaÑ. That is one amall sentence. Then there is Soka-parideva-dukkha-domanass ’upÈyÈsÈ Sambhavanti. In the English translation also because there is birth as condition aging and death arise. Sorrow lamentation, bodily pain, mental pain and burning in mind arise.

          Consider rebirth as Brahmas. Would there be sorrow for the Brahmas? Yes or No? If you say “yes” or “no”, I will ask why? Go back to the third chapter. Can Brahmas have Dosam|la Citta? No. Brahmas have no sorrow. Will they cry or have lamentation? No. Do they have bodily pain? No. Do they have mental pain? Maybe. Burning in the mind? Not likely. These are the incidental consequences of birth. That is why they are put separately from JarÈ and MaraÓa. JarÈ and MaraÓa are inevitable. So long as there is JÈti, you are going to get JarÈ MaraÓa. You cannot run away from these two. But if you are reborn as a Brahma or an Ar|pÈvacara Brahma, you do not get all these things. These are the incidntal consequences. The manual will also say this later on.

          Evam etassa kevalassa dukkhakkhandhassa samudayo hoti. There is the arising of this whole mass of suffering. According to the Buddha what we think to be happiness is included in this whole mass of suffering. Why? Why do we say happiness is suffering? Because happiness has a beginning and as end. Happiness is oppressed by arising and disappearing. So it falls under the head of Dukkha. So it is called suffering. When we understand suffering, we must understand to that extent. Everything in the world is actually suffering because everything in the world has a beginning and as nd.

          This is what we call the Anuloma form|la, the order of arising. Only this form|la is given here in this manual. There is another form|la which is called PaÔiloma. That is reverse order. Here reverse does not mean going backward. It means the reverse of arising. So it is cessation.

          “The Truth, a being, rebirth linking and the structure of conditions are four things very hard to see and likewise difficult to teach.” This is stated in the Visuddhimagga and in the Commentary to the Vibha~ga. The Truth means the Four Noble Truths. “They are difficult to see and they are difficult to teach. About a being is difficult to see and difficult to teach. Relinking, PaÔisandhi is difficult to understand and difficult to teach. The structure of conditions, PaÔicca-samuppÈda is difficult to see or understand and difficult to teach. There are four things that are both difficult to understand and difficult to teach. They are the Four Noble Truths, about a being, rebirth and PaÔicca-samuppÈda.

          “Whoever learns alertly this discourse will go from excellent to excellent, and when perfected will escape from beyond the region of the king of death.” It is just encouragement for learning the structure of conditions or PaÔicca-samuppÈda. So now we come to the end of the form|la. Next week we will study some other aspects of the form|la.

Sadhu! Sadhu! Sadhu!

10/17/95

Tape# 39

Chapter 8 (B)

                                          

Paticca-samuppÈda (part 2)

          Last week we went through the Paticca-samuppÈda or Dependent Origination pretty fast. I hope you know what Paramattha Dhammas are represented by AvijjÈ, Sa~khÈra and so on. This week we will go through it again studying the relationships between the factors, but not in great deal, but just to have a glimpse of it. We as non-Arahants acquire Kusala or Akusala. Sometimes we do Kusala and sometimes we do Akusala. We do Kusala and Akusala and we acquire Kusala and Akusala Kama because we have not gotten rid of ignorance. Ignorance means not understanding the true nature of things. Since ignorance covers the true nature of things, we do not see the true nature of things. Motivated by this AvijjÈ or ignorance, we sometimes do wholesome actions or sometimes we do unwholesome actions. So our actions or our Kamma are conditioned by AvijjÈ. Actually AvijjÈ is not the only condition. There are other conditions too. AvijjÈ is the chief condition for Sa~khÈraa to arise.  So here ignorance is given as the condition for Sa~khÈras or Kusala and Akusala Kamma.

          When we do Kusala Kamma, it is conditioned by AvijjÈ. But AvijjÈ and Kusala Kamma do not arise at the same time. When we do Kusala Kmma, AvijjÈ is not concomitant with Kusala Kamma. It is latent in our mental continuum. Because of its latency we do Kusala or Akusala or here Kusala.

          When we do Akusala, AvijjÈ is concomitant with it. When we have Lobham|la Citta or Dosam|la Citta,  Moha is also concomitant there. In that case the relationship between AvijjÈ and Sa~khÈra is said to be conascaent. That means they exist at the same time. If it is Kusala,  the relation is not conexisting. AvijjÈ is latent. So AvijjÈ is a condition for Sa~khÈra by way of decisive support.

          When we do Kusala and Akusala, as a result of Kusala and Akusala, we will get rebirth in a happy state or in a woeful state. As a result of Kusala and Akusala which are Sa~khÈras, there is PaÔisandhi. There is rebirth. Here in the second link ViÒÒÈÓa only is taken as the conditioned state. Here Sa~khÈra and ViÒÒÈÓa or Kusala and Akusala on the one hand and resultant consciousness on the other they are related by way of Kamma.

          The relationship is between cause and effect. When people read about or think about PaÔicca-samuppÈda, most people think these factors are linked as cause and effect, cause and effect. So  A is cause of B, B is the cause of C, C is the cause of D and so on. The cause they take as something that produces. But actually some links are not cause and effect in the strict sense of the words. That’s why we use the word ‘condition’. When AvijjÈ and Akusala Sa~khÈras arise, they arise together. One is the condition and one is the conditioned. But when we come to the second link Sa~khÈra Paccaya ViÒÒÈÓa let us say is in the present. Here the relationship is real cause and effect.

ViÒÒÈÓa here means VipÈka Cittas both at PaÔisandhi and during life or at Pavatti. We have the PÈÄi word ‘Pavatti’ for life. When PaÔisandhi arises what are there?  PaÔisandhi, Cetasikas going along with it and matter born of Kamma. So when PaÔisandhi ViÒÒÈÓa or PaÔisandhi Citta arises, there are Cetasikas and there are R|pas born of Kamma. Cetasikas here are called NÈma. ViÒÒÈÓa Paccaya Namma R|pa. Here the relationship between Patisadhi and its Cetasikas is conascence or coexistance. They arise or exist and the  same time and actually they support each other. At the moment of PaÔisandhi there is Hadaya Vatthu. So heart base and ViÒÒÈÓa also condition each other. So ViÒÒÈÓa conditions Namma and ViÒÒÈÓa conditions R|pa. Also ViÒÒÈÓa conditions R|pa other than heart base. They are related mostly by conascence, especially at the moment of PaÔisandhi.

          Among the R|pas there is heart base and there are other material properties. Later on eye sensitivity, ear sensitivity and so on arise. So when we come to the next link NÈma-r|pa-paccayÈ SaÄÈyatanaÑ, we can study the relationship between these by taking NÈma to be Cetasikas, Cetasikas that arise with Ar|pÈvacara PaÔisandhi. At the moment of Ar|pÈvacara PaÔisandhi there are Ar|pÈvacara VipÈka Citta and Cetasikas only. These Cetasikas are NÈma here and PaÔisandhi is mind base. So NÈma conditions mind base. What is the relationship?  Again arising at the same time, conascence, in PÈÄi SahajÈta. Also the Cetasikas concomitant with resultant consciousness in that case during life, in that case also Cetasikas are NÈma and Citta is sixth base (mind base), so NÈma conditions mind base. At the moment of PaÔisandhi there is heart base. So heart base conditions PaÔisandhi Citta. That means R|pa conditions sixth base, R|pa conditions mind base. Both at PaÔisandhi and Pavatti the four essentials (the earth element and so on.)  are condition for eye base and so on. Because eye base and so on are UpÈdÈ r|pa, depending matter, they depend on the four essentials. So the four essentials. So the four essentials are here R|pa and eye sensitivity and so on are eye base, eye base, nose base, tongue base and body base. In that case the relationship, both conditions. Also at the moment of PaÔisandhi there are Cetasikas and there is heart base. We take Cetasikas and heart base as NÈma R|pa. NÈma R|pa conditions the PaÔisandhi Citta. There is the relationship of conascence. There are the relationships we can understand in these links.

          The  next link is between the six bases and Phassa. Because you have the eye there is contact with the object. The eye base is the base and the contact which arises through the eye base is Phassa. Eye base conditions Phassa, Phassa arising out of eye. Eye base conditions ear Phassa. Nose base conditions nose base Phassa. Tongue base conditions tongue Phassa. Body base conditions body Phassa. Then the sixth base, mind base, conditions Phassa. Mind base means the Citta, and Phassa is the Cetasika going along with it. Mind base conditioning Phassa has the relationship of conascence and others.

          Here the external base are also taken. In the previous link only the internal base are taken. In this link the external bases are also taken. So you see something. You see a visiable object. That visible object is R|pa base. The contact that arise through R|pa base and the eye is Phassa. Here R|pa base conditions Phassa. What is the relationship?  It takes it as an object. So there is object condition and also it depends upon it, so there is support condition. Later on you will understand after you have studied PaÔÔhÈna. So the six bases are condition for the contact that arises out of coming together of the bases, objects and consciousness. Phassa is explained as something that comes out of the coming together of the three. “The three “ refers to the seses, the objects and consciousness.

          When there is Phassa, contact with the object, there is also the experiencing of the object. That experience is what we call VedanÈ, feeling-pleasant, unpleasant or neutral feeling. VedanÈ is conditioned by Phassa. When there is no Phassa, there can no VedanÈ. Phassa and VedanÈ–how are they related? Conascence. They arise at the same time.

          The next link is VedanÈ to TaÓhÈ. When there is a pleasant feeling, you like the pleasant feeling. When there is an unpleasant feeling, you want to get a pleasant feeling. The neutral feeling is also very attractive, so you can have attachment. First you experience VedanÈ is a condition for TaÓhÈ or attachment. First you experience the object. Then you are attached to it. Here the relationship is not conascence. VedanÈ and TaÓhÈ arise simultaneously but the VedanÈ of that TaÓhÈ is not the condition of that TaÓhÈ. The previous VedanÈ is the condition of that TaÓhÈ. The relationship is not conascent. The relationship is one of Upanissaya, decisive support.

          The next link is between TaÓhÈ and UpÈdÈna (clinging). With regard to TaÓhÈ, craving is not so strong attachment, not so strong Lobha. UpÈdÈna or Clinging is strong Lobha. Here also first you have not so strong Lobha. Then you have strong Lobha. So they do not coexist. One conditions the other after some time. Here also the relationship is Upanissya. The relationship is decisive support.

          Then there is craving to the other three clingings. The other three clingings in reality are DiÔÔhi. Here craving and DiÔÔhi can be conascent and there is decisive support as well. So between craving and sense desire clinging there is only decisive support as well. So between craving and sense desire clinging there is only decisive support. But between craving and DiÔÔhi clinging there can be conascence, decisive support and others. They are related in this way.

          The next link is between clinging and becoming. Becoming means–There are two kinds of becoming–Kammahava and Upapattibhava. Kammabhava means CetanÈ. So it is the same as Sa~khÈra. Upapattibhava means rebirth. Both are condition for Bhava, it can be decisive support or if the clinging conditions the Akusala Kammabhava, it is conascence and the others. When we have clinging–sense desire clinging or false view clinging–we do something depending on that clinging. Parideva is defined as a sound caused by Citta, acquire  what is called Kammabahava. And also this Clinging by way of decisive support produces R|pa Bhava and so on.

          The next one is Bhava Paccaya JÈti. Here Bhava means Kammabava only, not Upapattibhava because Upapattibhava and JÈti are the same. So Upapattibhava cannot be the condition for itself. Here Bhava means Kmmabhava. So Kammabhava conditions JÈti. This link is more or less the same as Sa~khÈra Paccaya ViÒÒÈÓam. The relationship between Kammabhava and JÈti is by way of Kamma and also by way of Upanissaya (decisive support)

          The next link is between JÈti and JarÈ MaraÓa (rebirth, aging and death). That is Upanissaya relationship. Aging and death are the inveitable results or consequences of birth. When there is rebirth, there always will be aging and death. We cannot avoid aging and death if we have rebirth. They are the definite or unavoidable consequences of JÈti.

          The other Soka, Parideva (sorrow, lamentation) and so on, they are also the consequences of JÈti, but they are not unavoidable. Sometimes they may not arise. For example if a person takes Patosamdhi and dies immediately, he may not experience Soka, Parideva and so on. Soka, Parideva and so on are consequences of birth , but they are not unavoidable consequences. So they are put together separately. JÈti, Paccaya JarÈ MaraÓam. That is one part. Soka, Parideva, Dukkha, Domanass’ UpÈyÈsa are the others. Soka, Parideva and the others are not included in the twelve factors of dependent origination because they are not the inevitable consequences of JÈti.

          Now we need to understand Soka, Parideva and so on. Soka is translated as sorrow. What is sorrow?  Sorrow is Domanassa feeling concomitant with two Dosam|la Cittas. Next one is Parideva, lamentation, crying. When you cry you make sound. Parideva is defined as a sound caused by Citta, a distorted sound caused by Citta. Parideva is not NÈma. Parideva is R|pa. Among the 28 R|pas there is Sada, sound. Next is Dukkha, bodily pain. Bodily pain means feeling concomitant with Kaya ViÒÒÈÓa accompaied by Dukkha. Domanassa, mental feeling, is feeling concomitant with two Dosanula Cittas. So according to Paramattha Dhamma it is the same as Soka, but their way of happening is different. Then the last one is in PÈÄi Upayasa. Upayasa is burning in the mind actually. It is anguish caused by execessive Domanassa. This is identified as Dosa. It is concomitant with the two Dosam|la Cittas. Once again it is identified with Domanassa VedanÈ. Soka is Domanassa VedanÈ concomitant with two Dosam|la Cittas. Parideva, crying is identified with sound. It is called distorted sound caused by Citta. Dukkha, bodily pain, is identified with Dukkha VedanÈ, Dukkha feeling. Dukkha feeling means feeling concomitant with Kaya ViÒÒÈÓa accompanied by Dukkha. Domanassa or mental grief or pain is identified with VedanÈ in two Dosam|la Cittas, Domanassa VedanÈ. And then Upayasa, burning in the mind or despair as they translate it now, is identified with Dosa, not VedanÈ. It is Dosa concomitant with the two Dosam|la Cittas.

          The whole mass of Dukkha arises. ‘Whole mass’ means not mixed with Sukha. There is only Dukkha in these twelve links or in this Paticca-samuppÈda. Whatever there is, is Dukkha because they have a beginning an end. So they are oppressed by arising and disappearing. This is the PaÔicca-samuppÈda in Anuloma order, in the ordinary order. The reverse order is -----later. So the manual does not give the reverse order of PaÔicca-samuppÈda in this chapter. We will go to that later.

          There are some things we should understanding about PaÔicca-samuppÈda. In the mnual on page 299 in the first paragraph, “It should be understood that there are three periods, twelve factors, twelve modes, three connections, four groups, three rounds and two roots”.

Twelve Factors

          We will go to the factors first. There are twelve factors. What are they?  AvijjÈ, Sa~khÈra, ViÒÒÈÓa, NÈma R|pa, SaÄÈyatana, Phassa VedanÈ, TaÓhÈ, UpÈdÈna, Bhava, JÈti, JarÈ MaraÓa. JarÈ MaraÓa is taken as one. These are the twelve factors. Sometimes  PaÔicca-samuppÈda is described as the teaching with has twelve factors.

Three Periods

          After we understand the twelve factors, we must understand the three periods. “Ignorance and Kammic formations belong to the past”. The first two, AvijjÈ and Sa~khÈra, belong to the past period. “Birth and decay and death belong to the future”. JÈti, JarÈ, MaraÓa belong to the future period. “The intermediate eight factors belong to the present”. The eight factors are  ViÒÒÈÓa, NÈma-R|pa, SaÄÈyatana, Phassa, VedanÈ, TaÓhÈ, UpÈdÈna and actually Kammabhava. There are three periods. AvijjÈ and Sa~khÈra are the past. ViÒÒÈÓa, NÈma-R|pa, SaÄÈyatana, Phassa, VedanÈ, TaÓhÈ, UpÈdÈna and Kammabhava are the present. Upapattibhava actually, JÈti, JarÈ, MaraÓa are the future. That is why it is said that PaÔicca-samuppÈda  covers three lives. The middle eight belong to the present. The last three belong to the future. The first two belong to the past. So it is said that Paticca Smuppada covers three lives.

          We are not to understand that in the present life we experience only ViÒÒÈÓa until Kammabhava. We have AvijjÈ. We do Kusala and Akusala. So we have Sa~khÈra also. Since we had JÈti at the beginning of this life, we have JarÈ. And we will have MaraÓa. All twelve factors can be found in one single life. We don’t have to go through three lives to find these. But here in this teaching if we take these links as one linking to another, as one linking to another, continuous linking, we say that PaÔicca-samuppÈda covers three lives. AvijjÈ and Sa~khÈra we experience in this life. It will be past when we reach the next life. The next life will become the present. So AvijjÈ and Sa~khÈra of this life will become the past for the next life. In that case it goes on and on like that. We do not say that AvijjÈ and Sa~khÈra are always of the past and not of the present. Because we know we experience AvijjÈ and Sa~khÈra and others. Although we say PaÔicca-samuppÈda covers three lives, we are not to understand that we experience only the eight factors in this life and not the other factors. Because we know we experience all these factors in one single life. In the manual it is said, “when the twelve factors are divided into three periods of time, this should be seen as a mere expository device for exhibiting the causal structure of the round of existence. It should be taken to imply that the factors assigned to a particular operate only in that period and not on other occasions. In fact, the twelve factors are always present together in any single life, mutually implicative and interpenetrating. These are the three periods-past, present and future.

Twenty Modes, Three Connections and Four Groups

          Then there are twenty modes, three connections and four groups. Please turn to page 300. “By taking ignorance and Kamma formations (AvijjÈ and Sa~khÈra), craving, clinging and existence, ignorance and Kammic formations are also taken. By taking birth and decay and death , the five effects–consciousness and so on–are also taken.” 

Rounds

In order to understand this we must go to the three rounds which are called VaÔÔa in PÈÄi. Rounds mean something that rolls on and on, cause-effect, cause-effect and so on. This is called VaÔÔa. AvijjÈ belongs to what round?  Kileasa VaÔÔa, defilement round. Sa~khÈra belongs to Kamma VaÔÔa, round to Kamma. ViÒÒÈÓa, NÈma R|pa, SaÄÈyatana, Phassa, VedanÈ belong to VipÈka VaÔÔa. They are resultants. They are the results of Sa~khÈras. Then TaÓhÈ belongs to Kilesa VaÔÔa. UpÈdÈna also belongs to Kilesa VaÔÔa. Kammabhava belongs to Kamma VaÔÔa. Upapattibhava belongs to VipÈka VaÔÔa. JÈti belongs to VipÈka VaÔÔa. Upapattibhva belongs to VipÈka VaÔÔa.

Five Past Causes

          If you take something which belongs to Kilesa VaÔÔa, you have to take the other things which belong to Kilesa VaÔÔa also. That means when I say AvijjÈ, I mean not only AvijjÈ but also TaÓhÈ and UpÈdÈna because they belong to the same VaÔÔa, the same round. It is like they are connected by the same thread or something. When you take AvijjÈ, the other two go with it. Also if you pick up TaÓhÈ or UpÈdÈna, you pick up AvijjÈ also. By taking ignorance and Kammic formations, craving clinging and existance are also taken. If you take AvijjÈ, you also take TaÓhÈ and UpÈdÈna. If you take Sa~khÈra, you also take Kammabhava. Although there are only two causes in the past, actually how many causes are there? AvijjÈ, TaÓhÈ, UpÈdÈna, Sa~khÈra and Kammabhava. There are actually five causes in the past, but although only two are mentioned in the form|la. They are called five past causes.

Five Present Results

          Then ViÒÒÈÓa, NÈma R|pa, SaÄÈyatana, Phassa, VedanÈ belong to VipÈka VaÔÔa. There is nothing to say about them. You take ViÒÒÈÓa, NÈma R|pa, SaÄÈyatana, Phassa and VedanÈ, just that. They are the five results in the present. They are the result of AvijjÈ and Sa~khÈra, especially Sa~khÈra.

Five Present Causes

          Next the TaÓhÈ, UpÈdÈna and Kammabhava. If we take TaÓhÈ and UpÈdÈna we must also take AvijjÈ. When we take Kammabhava, we must also take Sa~khÈra because they belong to the same VaÔÔa. That is KammavaÔÔa. So belonging to the same vaÔÔa determines which are to be taken also. Although there are only three causes in the present mentioned in the form|la, actually there are how much causes in the present? TaÓhÈ, UpÈdÈna, AvijjÈ, Kammabhava and Sa~khÈra. There are five causes in the present although only three are mentioned in the form|la.

Five Future Results

          Then there is Upapattibhava, JÈti, JarÈ, MaraÓa. Now JÈti and JarÈ and MaraÓa–they are not enumerated separately among the twenty modes because they are characteristics of mind and matter but not ultimate realities. Actually JÈti, JarÈ and MaraÓa are not ultimate realities. They are the different conditions of the five–ViÒÒÈÓa and so on–which are the ultimate realities. When we say JÈti, JarÈ, MaraÓa, we mean ViÒÒÈÓa and so on. Without ViÒÒÈÓa and so on there can be no JÈti and MaraÓa. Whose JÈti? Whose JarÈ? Whose MaraÓa? When we take JÈti, JarÈ and MaraÓa, we must take ViÒÒÈÓa and so on. So here also only two or three results are given in the form|la. Actually there are five results in the future. These five are ViÒÒÈÓa, NÈma R|pa, Salaytana, Phassa and VedanÈ. How many causes are in the past? Five causes. How many results in the present?  Five results. How many causes in the present? Five. How many results in the future? Five. If we add all these fives together we get twenty. They are called twenty modes. Once again there are twenty modes-five causes in the past, five results in the present, five causes in the present, five results in the future. The five causes in the past are AvijjÈ, Sa~khÈra, TaÓhÈ, UpÈdÈna and Kammabhava. The five results in the present are ViÒÒÈÓa, NÈma R|pa, SaÄÈyatana, Phassa and VedanÈ. The five causes in the present are  TaÓhÈ, UpÈdÈna, Kammabahva, AvijjÈ and Sa~khÈra. The five results in the future are ViÒÒÈÓa, NÈma R|pa, SaÄÈyatana, Phassa and VedanÈ. These are called the twenty modes.

Three Connections

          Next are the three connections. Between past causes and present results is one connection. Between present results and present causes is the second connection. Between present causes and future results is the third connection. So there are three connections and those that are connected are four. There are past causes, present results, present causes and future results. These are the four groups. The four groups are connected in three places-between Sa~khÈra and ViÒÒÈÓa, between VedanÈ and TaÓhÈ, and between Bhava and JÈti or to be exact between Kammabhava and Upapattibhava. So there are three connections in this round of rebirth.

Two Roots

          There are two roots. They are AvijjÈ and TaÓhÈ. AvijjÈ and TaÓhÈ are called the roots of SaÑsÈra because they are the chief causes or conditions for the round of rebirth to go on and on. So long as there is AvijjÈ and TaÓhÈ there will be going on and on in this SaÑsÈra. So they are called VaÔÔam|la, the roots of the round of rebirth.

          We can divide the PaÔicca-samuppÈda into two parts. The first is past causes and present results. The second part is present causes and future results. In the first part AvijjÈ is the chief. In the second part TaÓhÈ is the chief. AvijjÈ blindfolds you and TaÓhÈ pushes you forward. So long as these two are three, we will be going on and on and on. Therefore they are called VaÔÔam|la.

          “Igorance is called the root from the past extending into the present, which reaches its culmination in feeling (so until VedanÈ). Craving is called the root from the present extending into the future, which reaches its culmination in decay (JarÈ) and death (MaraÓa).” So they are called two VaÔÔam|las. Those who have eradicated these two VaÔÔam|las are the Arahants.

          “By the destruction of  these roots the round ceases.” This is a hit of the reverse order of PaÔicca-samuppÈda. Due to the total cessation of Sa~khÈra there is the cessation of ViÒÒÈÓa, and so on. In PÈÄi it is AvijjÈya tv’ eva asesavirÈganirodhÈ sa~khÈra-nirodho, and so on. The author of the maunal did not give this form|la in full. We can understand by this statement that by the destruction of these roots, the round ceases. So when there is no AvijjÈ, there can be no Sa~khÈra.

          That is why Arahants do not acquire Sa~khÈra. They may do good but they do not acquire Kusala. When there is no AvijjÈ, there can be no TaÓhÈ. You know that in most cases TaÓhÈ and AvijjÈ arise together. Due to the disappearance of AvijjÈ and TaÓhÈ the others cease as well. This is the PaÔiloma PaÔicca-samuppÈda. It is called the reverse order. Reserve does not mean going backward. Reserve means the order of cessation. Anuloma means in the order of arising. So there is an order of arising and an order of cessation.

What conditiones AvijjÈ?

          AvijjÈ is put at the beginning of the PaÔicca-samuppÈda. People therefore want to know what conditions AvijjÈ.  The manual says, “With the arising of the taints or Èsavas in those who are constantly oppressed by infatuation with decay and death. We are always oppressed by aging. We are always getting old. One day we will die. When we are oppressed by this aging and death, we are sorry. Sometimes we may cry or we have mental grief. When we experience these states, we are said to be experiencing the Èsavas. How many Èsavas are there? Four Èsavas. They are KamÈsava, BhavÈsava, DiÔÔhÈsava and AvijjÈsava. The four Asvas are in reality are three-Lobha, DiÔÔhi and Moha. When we experience Soka, Parideva and so on due to JarÈ and MaraÓa, we experience Èsavas. And there is AvijjÈ or Moha among the Èsavas. When we are oppressed by death and decay and we suffer Soka and so on, then there is AvijjÈ. When there is AvijjÈ there is Sa~khÈra and so on. So AvijjÈ is said to be conditioned by Èsavas.

          In the explanation in the guide to section ten, “ In the SammÈdiÔÔhi Sutta in the Majjhima NikÈya the Venerable SÈriputta is asked to explain the cause of ignorance and he replies that ignorance arises from the taints (Èsavas). “From the arising of Èsavas, there is the arising of AvijjÈ or ignorance. “When he is asked to state the cause of the taints, he replies that taints arise from ignorance.”  So A conditions B and B condition A. There is mutual conditioning.

          “Since the most fundamental of the taints is the taint of ignorance (Ignorance is the most fundamental of the Èsavas.), the Venerable SÈriputta’s statement implies that the ignorance in any given existence arises from the ignorance in the preceding existance.”  That is implication. Venerable SÈriputta did not expressly say this. “This in effect, establishes the round of becoming as beginningless since any instance of ignorance always depends on a preceding life in which ignorance was present, entailing an infinite regression .” That is why there can be no beginning. So long as we accept the conditioned nature of things, we cannot get to the first cause. We cannot get to the beginning. It is only the Buddha that pointed out that there can be no beginning to this round of rebirth. But we with our small minds always think there must be a beginning. So long as we accept the law of Kamma, so long as we accept the law of cause and effect, there can be no beginning. There is no beginning. It is beginning.

          But there can be an end to the round of rebirths. When one becomes an Arahant or a Buddha and dies as an Arahant or a Buddha, then this round of rebirth or SaÑsÈra is finished or cut off.

          Ignorance arises conditioned by Èsavas. Œsavas arise when we experience Soka, Parideva and so on by being oppressed by JarÈ and MaraÓa. When there is JarÈ and MaraÓa, there is JÈti as its condition and so on.

          “The Great Sage has thus expounded this entangled, beginningless round of becoming with its three planes as ‘Dependent Arising.’ Buddha said that this is a PaÔicca-samuppÈda. PaÔicca-samuppÈda is a VaÔÔa going round and round and round. It is entangled. One factor is connected with the other. It belongs to the three planes–Ar|pÈvacara plane, R|pÈvacara plane and KÈmÈvacara plane. It does not belong to Lokuttara plane. It has no beginning. That is what is said here. This is the Buddha or the Great Sage expounded as Dependent Origination is as entangled round of twelve factors. There can be no beginning to this round. This round belongs to the three planes. This is PaÔicca-samuppÈda. 

The Chart

          Let us look at the chart. At the top of the chart is AvijjÈ. Next is Sa~khÈra. Between Sa~khÈra and ViÒÒÈÓa there is one connection. Then we have Vinnara, NÈma R|pa, SaÄÈyatana, Phassa and VedanÈ. They are the present results. Between VedanÈ and TaÓhÈ there is another connection. Then there is TaÓhÈ, UpÈdÈna and Kammabhava. Between Kammabhava and Upapattibhava or between Bhava JÈti there is another connection. Then there is Upapattibhava or JÈti, JarÈ and MaraÓa. When we are oppressed by JarÈ and MaraÓa we experience Soka, Parideva and so on. Then there are Èsavas. Among the Èsavas is AvijjÈ. So the round goes on and on and on.

          When we practise VipassanÈ  meditation, we try to cut this round. We try to cut this link. What link is it that we try to cut?  Between which and which?  Between VedanÈ and TaÓhÈ. When there is Phassa, there will be VedanÈ. You cannot avoid having VedanÈ if there is Phassa. But after experiencing VedanÈ, you can do something so that you do not get TaÓhÈ. When you do not get TaÓhÈ, the PaÔicca-samuppÈda is cut off with regard to that object. You experience an object. You experience Sukha VedanÈ, or Dukkha VedanÈ, or UpekkhÈ VedanÈ. You are mindful of VedanÈ. Then you do not get TaÓhÈ. If you do not get Tanh, the dependent origination stops there. It does not go on to TaÓhÈ and so on. This is the only place where it can be broken. It is to effect this break that we practise VipassanÈ meditation. VipassanÈ meditation cab help us break this wheel of existence or this round of rebirths.

          Do you understand the others too?  When you take AvijjÈ, you also take TaÓhÈ and UpÈdÈna. When you take Sa~khÈra, you take Kammabhava also. When you take Kammabhava, you take Sa~khÈra also. When you take JÈti, JarÈ and MaraÓa, that means you take ViÒÒÈÓa and so on. Now we come to the end of the study of the round of rebirth.

          The next section is the PaÔÔhÈna section. It is very difficult. If you want to study it comprehensively, it is difficult. But if you want to study just as it is given in the manual, it may not be too difficult. You need to be familiar with the previous chapters. We will have to find out which Paramattha dhammas are represented by the root conditio, which are represented by ŒrammaÓa condition and so on. We will try to study those as much as possible.

          After the PaÔÔhÈna section we will go back to PaÔicca-samuppÈda and see how PaÔicca-samuppÈda can be understood with reference to PaÔÔhÈna. When you understand PaÔicca-samuppÈda with reference to PaÔÔhÈna, only then do you understand PaÔicca-samuppÈda fully. Otherwise your understanding is not complete. It is important that first you be familiar with PaÔÔhÈna. Then we will go back to PaÔicca-samuppÈda and try to see the relationships with reference to PaÔÔhÈna. They are taken from the Commentaries to the Visuddhimagga and Vibha~ga. Although you may not be familiar with everything that is given, still you  can refer to them at any time you want.

Sadhu! Sadhu! Sadhu!

Tape# 40

10/24/95

Chapter 8 (C)

Patthana (Conditions)

          Today we come to the PaÔÔhÈna method. I hope you are aware of  the  brief form|la  of PaÔicca-samuppÈda on page 293. The formula “AvijjÈ-paccayÈ Sa~khÈrÈ” and so on is the long formula. The brief formula is: “When this exists, that comes to be. With the arising of this, that arises.” That is the brief statement of PaÔicca-samuppÈda. “When this exists, that comes to be. With the arising of  this”–that means because this arises–that arises.

          Now we come to the 24 PaÔÔhÈna conditions or conditional relations. When we study PaÔÔhÈna, we need to know three things. They are given on page 303 of the manual. “The 24 conditions listed above form the subject matter of the PaÔÔhÈna, which presents a detailed exposition of the various ways in which they inter-relate the mental and material phenomena enumerated in the Dhammasa~gaÓÊ, the first book of the Abhidhamma PiÔaka. In order to properly comprehend the Abhidhamma teaching or conditional relations, it is essential to understand the three factors involved in any particular relation.” So you need to know three things. They are:

1. The conditioning states or in PÈÄi Paccaya-dhammÈ, the phenomena that function as conditions for other phenomena either by producing them, by supporting them, or by maintaing them.” We have three kinds of Paccaya or conditions. Some conditions produce some other thing. Some conditions just support something that is existing at that moment. Some conditions just maintain what is there. Conditioning sometimes means producing and sometimes supporting. That is the first factor to be understood with regard to PaÔÔhÈna.

          2. The second factor is the conditionally arisen states, in PÈÄi PaccayuppanadhammÈ. Paccayuppana means arising out of conditions. They are the ones that are conditioned by the conditioning states. “The phenomena that arise and persist in being through the assistance provided by the conditioning states.”

          3. The third factor is “The conditioning force of the condition (Paccayasatti).” Satti means power or ablity. They have ability or power in forcing that conditioning. It is translated here as the conditioning force, Paccayasatti. “It is the particular way in which the conditioning states function as conditions for the conditioned states.” That means how the conditioning and conditioned states are related. These are three things we have to understand.

          In PaÔÔhÈna there are given 24 conditions, 24 conditional relations. We need to be familiar with all these 24. We will go through these 24 conditions one by one. We will go through the 24 conditions briefly and then through the manual itself.

Hetu

          The first condition is Hetu. You are all familiar with the word ‘Hetu’. When you hear the word ‘Hetu’, you know what ultimate realities are represented by Hetu. How many  Hetus are there?. Six Hetus. Hetu here means root. It is compared with roots of a tree. Just as the roots maintain a tree or make a tree firm and existing, these roots make concomitant Citta and Cetasikas and also the R|pa caused by Kamma and Citta firm. So it  is  called root or root condition. It is explained on page 307. “Root condition is a condition where a condition where a conditioning state functions like a root by imparting firmness and fixity to the conditioned states.” Hetu is compared to roots of a tree. Among the six roots Lobha, Dosa and Moha are Akusala roots. Alobha, Adosa and Amoha are Kusala and AbyÈkata. They are not only Kusala but also AbyÈkata.

          Now we understand the conditioning states. The conditioning states of Hetu are the six Hetus–Lobha, Dosa, Moha, Alobha, Adosa and Amoha. If you look at the roots and the tree, you know that the roots and the tree must be existing at the same time. Roots and tree must be connected. In the same way the conditioning factor here must be connected with the conditioned factor. The conditioned factors must be existing or must arise simultaneously with the conditioning states. What are the conditioned states for the Hetu condition? The conditioned states for Hetu condition must be concomitant with Hetus. How many Cittas do we get? 71 Cittas because 18 Cittas. We get almost all of the Cetasikas. We also get R|pas arising at the same time as Hetus both R|pa born of Kamma at the moment of PaÔisandhi and Ru[a born of Citta during life. They are the conditioned states of the Hetu condition.

          If we go a little deeper, Moha concomitant with two Moham|la Cittas what about that? Look at the chart called conditioned and conditioning states of 24 conditions. You see 71 Sahetuka Cittas, 52 Cetasikas except Moha with two Moham|la Cittas. Moha concomitant with two Moham|la Cittas is not included in the conditioned States of Hetu because Moha is alone there and it has no concomitant Hetus. It is excluded. Then there is R|pa born of Sahetuka Cittas. Theat means R|pa born of Citta concomitant with Hetu. And there is kamma-born R|pa at Sahetuka PaÔisandhi. So when our teachers note this, they are very exact. It is not just R|pa born of Citta and R|pa born of Kamma, but here R|pa  born of Citta concomitant with Hetu. And there is Kamma-born R|pa at Sahetuka PaÔisandhi. So when our teachers note this, they are very exact. It is not just R|pa born of Citta and R|pa born of Kamma, but here R|pa born of Citta accompanied by Hetu and then Kamma-born R|pa at Sahetuka PaÔisandhi, not Ahetuka PaÔisandhi. These are very detailed and it may be a little difficult. The conditioning states are the six Hetus. The conditioned states are Sahetuka Cittas 71, 52 Cetasikas except Moha concomitant with two Moham|la Cittas, R|pa born of Sahetuka Cittas (Sahetuka means those accompanied by Hetus.) and Kamma-born R|pa at Sahetuka PaÔisandhi, not Ahetuka PaÔisandhi. Later on we will pick up one Citta, its Cetasikas and then R|pa and learn about their relationship.

ŒrammaÓa

          The second condition is ŒrammaÓa. The simile given here is a staff or a line of rope. The word ‘ŒrammaÓa’ has two meanings. The first meaning is a place where people take delight, a place you are happy to be in, like an amusement park or a garden or something like that. It is called ŒrammaÓa. The onjects are those where our minds take delight. That is one meaning of the word ‘ŒrammaÓa’.

          The second meaning of the word ‘ŒrammaÓa’ actually comes from the PÈÄi word ‘Èlambana’. These two words, ‘ŒrammaÓa’ and ‘Èlambana’, are very similar to the ear. They are blended together. The second meaning is xomething to hold on to. It is compared to a staff because if you are infirm, you have to rely on the stick or the staff to get up or to stand. In the same way these objects serve as a stick or a staff for the Cittal and Cetasikas. Cittas aand Cetaskas can arise only when there is an object. When there is no object, there can be no Cittas and Cetasikas arising. It is also compared to a line of rope. That means to lead some blind person to a place you put a line of rope. That means to lead some blind person can hold onto. In the same waqy the objects are those that are held by the Cittas and Cetasikas.

          What will be the object conditioning states? Those that can be objects-all Cittas, all Cetasikas, all R|pas, PaÒÒatti, NibbÈna Everything. There is nothing which is not an objects. Those that are without objects cannot be the conditioned states of object condition. So what are the conditioned states are all Cittas, Cetasikas, R|pas, PaÒÒÈattis and NibbÈna. The conditioned states are only Cittas and Cetasikas.

Adhipati

          The third one is Adhipati. It is called predominance. There are two varieties of Adhipati–ŒrammaÓa Adhipati and SahajÈta Adhipati. ŒrammaÓa Adhipati is more or less the same as ŒrammaÓa. ŒrammaÓa Adhipati is comprred to a staff or a line of rope. SahajÈta Adhipati is compared to a universal king because he is the king of all the world. He is the one who is predominant in all the world. SahajÈta Adhipati  is compared to a universal king or we may compare it to a president in this country. The president has the sole power, so Adhipati is like the president.

          In order to understand what are the conditioning states of Adhipati you have to go back to the seventh chapter. In the seventh chapter you studied how many Adhipatis there? Four Adhipatis. Can you name the forr? Chanda Adhipati, VÊriya Adhipati, Citta Adhipati and VÊmaÑsÈ (That means PaÒÒÈ.) Adhipati. At one time only one of them is Adhipati condition. When one is Adhipati condition, the others are conditioned by Adhipati. We will go briefly, not looking at the details of the chart. There can be only one Adhipati at a time. There are at least four Adhipatis. You must understand that. If you don’t remember, go back to the seventh chapter.

          Here Chanda, VÊriya and VÊmaÑsÈ, these three accompany how many Cittas? Adhipati can be obtained in only what type of Javanas? Javanas of two root and three root, no Javana of one root or rootless. How many Javanas are there altogether? 55 Javanas. Among them two are accompained by only one root and one is rootless. What are those Javanas? The two Moham|la Cittas and HasituppÈda. We exclude the two Moham|la Cittas and HasituppÈda. With regard to Citta Adhipati we take only 52 Javanas excluding two moham|la Cittas and HasituppÈda.

Anantara

          The fourth condition is Anantara. Anantara means no interval. How is it translated in English? Proximity. It means no interval. Between it and the following Citta there must be no interval. There must be no interval of another ultimate reality. It does not mean there is no interval of time. That is important. Here interval does not mean interval of time, but interval of ultimate reality. There must be no ultimate reality between one and the following one.

          This is compared to the death of a universal king. When a universal king dies, that means he gives hos son the chance to become a king. In the same way by disappearing this condition gives chance to the succeeding one to arise. Anantara condition can be applied only to Cittas and Cetasikas. If you want to explai Anantara, you have to explain with the diagram of VÊthi, the thought process. Any thought process will serve.

          The most familiar of the thought processes is seeing thought process. There is AtÊta Bhava~ga, Vibrating Bhava~ga, arrested Bhava~ga, and then sense-door- adverting, eye consciousness, receiving, investigating, determining and Javanas. You may pick any one of them. Let us say PaÒcadvÈrÈvajjana. When PaÒcadvÈrÈvajjana disappears, eye consciousness arises. If PaÒcadvÈrÈvajjana does not disappear, eye consciousness cannot arise. Its disappearance gives opportunity to eye conciousness to arise. PaÒcadvÈrÈvajjana which is no longer existing at the moment of eye consciousness is the conditioning factor. And seeing consciousness is the conditioned factor along with Cetasikas. Anantara can go along like this so long as there is the stream on conscioulness. That means in the wholw life or even in the wholw SaÑsÈra.

          What about the death conscouosness of an Arahant? Nothing follows the death consciousness of an Arahant. There is no more rebirth for him. The death consciousness of an Arahant cannot be conditioning factor of Anantara. We have to exclude the death consciousness of an Arahant from the conditioning side. But on the conditioned side we have to include it because the death consciousness is preceded by Javana, TadÈrammaÓa or Bhava~ga. There is always some type of consciousness preceding the death consciousness of an Arahant. So the death consciousness of an Arahant is included in the conditioned states, but it is not included in the conditioning states because there is nothing following it.

Samanantara

          The next condition is Samanatara. The only difference is ‘Sam’. So actually they are the same. Only the name is different. One is Anantara and the other is Samantara. Some teachers try to see some difference between these two. They are too subtle. It is better just to take them as identical. It is compared to the renunciation of a universal king. It is the same thing. The king gets fed up with his life. The king leaves his country and goes into the forest. When he leaves the country, his son gets the opportunity to become king. By disappearing the next one gets the opportunity to arise. Anatara and Samanara are actually the same.

SahajÈta

          The next one is SahajÈta. Saha means together. JÈta means arisen. SahajÈta means arisen together. It is translated as conascence. It is compared to a lamp. When there is a lamp, if the lamp is existing, there is  light. Light is the conditioned state and the lamp is the consitioning state. The lamp and the light  exist at the same time. With regard to SahajÈta the conditioning states and the conditioned states must arise at the same time.

          In order to explain this you can pick up any type of conciousness with Cetasikas and R|pa born of Citta. Also between material properties (The four essentials and the depending ones) there is the condition of SahajÈta.

AÒÒamaÒÒa

          The next one is AÒÒamaÒÒa, reciprocal condition. AÒÒamaÒÒa is translated as mutuality. That means one another. In order for the states to support one another they must be of the same nature. They must be  NÈmas, not NÈma with R|pa. Although NÈma and R|pa arise together, there is no AÒÒamaÒÒa. There is one instance where there is AÒÒamaÒÒa between NÈma and R|pa.

          AÒÒamaÒÒa is compared to where three sticks are put together against each other, like a tripod. You put three sticks together and they stand each depending on the other one.

          During life time there is no AÒÒamaÒÒa between NÈma and R|pa. But at the moment of PaÔisandhi there is AÒÒamaÒÒa between NÈma and R|pa., At the moment of PaÔisandhi for human beings, there are the PaÔisandhi Citta, Cetasikas and R|pa born of Kamma. So R|pa born of Kamma (There is heart base there.) On one hand and there are Citta and Cetasikas on the other hand. They are mutually supporting.

          In order to be AÒÒamaÒÒa they must be SahajÈta also. They must arise at the same time. Between these two SahajÈta is wider in scope than AÒÒamaÒÒa. There may be SahajÈta but there may or may not be AÒÒamaÒÒa. Whenever there is AÒÒamaÒÒa, there is SahajÈta.

Nissaya

          Number eight is Nissaya. Nissaya means something you depend on. It is translated as support. Nissaya is compared to a canvas for painting. The canvas is the support for the painting. You put the painting on the canvas. Canvas is Nissaya, a support. Nissaya is also compared to the earth. We all exist on the earth - the beings as well as trees and others. In the same way Nissaya condition serves as xomething to depend upon. There are different kinds of Nissaya. We will study them later.

Upanissaya

          Number nine is Upanissaya. Upa means intense. So Upanissaya means intense support or here it is translated as decisivve support. It is compared to the rain. When there are rains, trees can grow and beings can get water to drink. So they all depend on the rain for their existence or their survival., Upanissaya is like the rain. It is more forceful than Nissaya. We will study them later on.

PurejÈta

          Number ten is PurejÈta. Pure means before. JÈta means arisen. So PurejÈta means those that are arisen before, arisen before and existing at that time. PurejÈta is compared to the sun or the moon since the beginning of the woeld. It is said that in the beginning there was no sun and no moon. So beings lived in the dark and they were afraid. Then they longed for something to give them light. And the sun came up one day. After that the sun and the moon (The moon came up later.) Serve as a condition of PurejÈta. We depend on the sun. The sun has been in the world for many, many years. So it is PurejÈta. It arises before, but it is still existing now. That we must understand - not that it arose before and then it is no more now. If it is no more now, it is not called PurejÈta. PurejÈta is also a kind of Atthi, number 21. In order for a state to be PurejÈta it must have arisen before the conditioned state and it must be existing at the moment.

PacchÈjÈta

          Number eleven is PacchajÈta. Paccha means after-so that arises later, that arises after, something that arises later and supports something that has been there. It is compared to expectation of food in vulture young ones. In our commentaries it is said there is a kind of vulture that don not feed their young birds. The young birds always have the expectation that their parents will bring food for us; our parents will bring food for us. And they survive being supported by that longing, the volition accompanying that longing. Sometimes when we are happy and we have expectations, we don’t want to eat. We forget to eat, but we still have strength. In the same way young vultlures were sustained not by food, but by the longing for food. Longing appears later but their boldies are already existent. The CetanÈ accompanying that longing is called PacchajÈta. It arises later. It arises later and supports the R|pa that has already been existent.

Œsevana

          Number twelve is Œsevana. Œsevana means repetition, doing something again and again. It is compared to previous learning. You learn something now and then later some other thing. The first learning reinforces your second learning. The second learning reinforces the third learning and so on. The conditioning states impact something of their quality or something of their force to the succeeding states. It is also compared to using perfume again and again. Suppose there is a sup and you put perfume in it. And you use the cup everyday. So more and more it has a good smell. Œsevana is like that repetition. Repetition means the arising of states that are of the same genus. That means Kusala to Kusala, Akusala to Akusala, Kiriya to Kiriya, like that. This Œsevana condition is actually a variety of Anantara condition. It belongs to Anantara group. It arises and then it disappears. When it disappears, it lets the succeeding one arise and it imparts some kind of force or power to the following one. Since Œsevana can be obtained between states that belong to the same genus, we cannot have Œsevana between Kusala and Akusala or between Kusala and Kiriya. Œsevana can only arise between Kusala and Kusala, Akusala and Akusala, Kiriya and Kiriya.

          In a thought process let us say PaÒcadvÈrÈvajjana to eye consciousness there is Anantara condition. What about Œsevana? Œsevana is Javana to Javana. So there is no Œsevana. What about between the first Javana and the second Javana? There is Œsevana. Similarly there is Œsevana between second and third, third and folurth, fourth and fifth, fifth and sixth, sixth and seventh. The first, second, third, fourth, fifth and sixth Javanas are included in the conditioning states. The seventh Javana cannot belonging to conditioning states because there is no state belonging to the same genus following it. So the conditioning states of Œsevana are the first, second, third, fourth, fifth and sixth Javanas. The conditioned states are the second, third, fourth, fifth, sixth and seventh Javanas.

Kamma

          Next one is Kamma. There are two varieties of Kamma. SahajÈta Kamma and NÈnakkhaÓika Kamma. NÈnakkhaÓika means different times different moments. SahajÈta means the same moment. SahajÈta Kamma is compared to a chief pupil or a chief disciple. He does his own job and also he encourages other pupils to do their job. In the same way here CetanÈ acts like that. CetanÈ ia called SahajÈta Kamma.

         

Also it is NÈnakkhaÓika Kamma. It gives results. Its results only arise after some time. There is a time gap between the conditioning state which is CetanÈ and the conditioned states which are VipÈka Cittas, Cetasikas and R|pas. That Kamma is compared to a seed. When you sow a seed, it grows into a tree and then you get fruits and seeds again. We must understand there are two kinds of Kamma. The Kamma that we most commonly talk about or are familiar with is NÈnakkhaÓika Kamma, the second kind of Kamma. The first kind of Kamma we are not aware of. There is this kind of Kamma activity in every type of consciousness because CetanÈ accompanies every type of consciuosness because CetanÈ accompanies every type of consciousness. CetanÈ is in VipÈka Citta. There CetanÈ is Kamma condition. It is SagajÈta Kamma, not NÈnakkhaÓika Kamma. CetanÈ is related to VipÈka Cittas and Kamma born R|pas by NÈnakkhaÓika Kamma, Asynchronous Kamma condition.

VipÈka

          Number 14 is VipÈka. Since it is resultant, we must take only the resultant types of consciousness. It is compared to relaxing in the breeze. That means there is no activity. VipÈkas are the results that are produced by causes, produced by CetanÈ and so on. They have no activity of their own. They are said to be inactive. Relaxing in the breeze means just relaxing, no activity, doing nothing. The non-active nature of VipÈka is most evident when we are asleep. When we are asleep, there is no conscious mental activity, no bodily activity, no verbal activity. VipÈka are said to be inactive. Here relaxing in the breeze does not mean enjoying the coolness or xomething, but just being there and doing nothing, like that.

 

ŒhÈra

Number fifteen is ŒhÈra, nutriment. ŒhÈra is compared to supporting poles. There are no houses that are leaning here. I do not see such houses here, but in our country some houses may lean to this side or that side. Then we have to put some poles to support them. ŒhÈra is like supporting poles. It supports what has already been there.

          What are the conditioning factors of ŒhÈra? Do you remember how many ŒhÈras there are? There are four ŒhÈras. Where do you find them? In the seventh chapter. They are food, Phassa, CetanÈ and Citta. These four are called ŒhÈra. ŒhÈra is of two kinds–R|pa ŒhÈra and NÈma ŒhÈra. Food is R|pa Agara. Phassa, CetanÈ and Citta ( ViÒÒÈÓa) are NÈma ŒhÈra.

Indriya

          Number sixteen, Indriya is faculty or exercising power. How many Indriyas are there? 22 Indriyas or faculties. They again are to be found in the seventh chapter. Among them twenty are taken as Indriya, faculty condition. Indriya is compared to regional chiefs or ministers as opposed to a universal king or prome minister. The ministers have authority over their respective departments, not over everything. In the same way Indriya can exercise authority in their own field. For example eye faculty exercises authority over seeing, not over hearing and so on.

          Among the 22 Indriyas two are not taken to be the conditioning states in Indriya condition. They are the two genders, masculinity and femininity. In order to be Indriya condition it needs to be existing with the conditioned states. Because Indriya belongs also to Atthi group whatever is the Indriya condition must be arising at the same time with what is conditioned. Masculinity or femininity arises at the moment of PaÔisandhi. But at the moment of PaÔisandhi there are no manners of man or woman, no features of man or woman, no habits of man or woman. That is why they are excluded from Indriya condition.

          The others are included in the Indriya condition. There are different kinds of Indriya conditions–R|pa Indriya and NÈma Indriya. Eye faculty, ear faculty and so on are R|pa Indriya. Then there is SaddhÈ, VÊriya and so on. They are NÈma Indriya. Then R|pa JÊvita Indriya is made one separate Indriya. If you remember the 22 Indriya factors, you know the conditioning factors in Indriya.

JhÈna

          Number 17 is JhÈna. How many JhÈna factors are there? Seven or five. Vitakka, VicÈra, PÊti, VedanÈ and EkaggatÈ. The JhÈna condition is compared to people who go up a tree or a mountain. A person who goes up a tree sees things for himself and then he relates to other people what he sees. In the same way these JhÈnas contemplate on the objects closely on the object. The same is true for a person who goes up a mountain. You go up a mountain and see many things there. You tell to other people what you have seen also.

          With regard to JhÈna you have to remember something in the seventh chapter. What are the JhÈna factors? Vitakka, VicÈra, PÊti, VedanÈ, EkaggatÈ. EkaggatÈ is concomitant with every type of consciousness. VedanÈ is concomitant with every type of consciousness. EkaggatÈ is Cakkhu ViÒÒÈÓa and so on is not called a JhÈna factor however. When we talk about the conditioning states of JhÈna condition, we must exclude DvipaÒcaviÒÒÈÓa Cittas. That means seeing consciousness and so on. The JhÈna factors arising with seeing consciousness and so on must be excluded.

Magga

          Number 18 is Magga. How many Magga factors are there? Both good and bad? There are twelve-right understanding, right thought, right speech, right action, right livelihood, right effort, right mindfulness, right concentration, and then MicchÈdiÔÔhi, MicchÈsa~kappa, MicchÈvÈyÈma and MicchÈsamÈdhi. These are the conditioning factors of Magga condition. Actually there are nine.

          Magga condition is compared to a ferry or a boat. You reach a place through a ferry or you use a boat to reach the place you want to go. Whatever leads to something is called Magga. Good factors lead to good destination and to realization of NibbÈna. Bad factors lead to bad destinies. So they are called Magga.

Sampayutta

          Number 19 is Sampayutta, association. Association is compared to four sweet things. You know that monks can eat some kind of sweet things in the afternoon. They are a mixture of four things-ghee, oil, molasses and honey. They are mixed together and they must be cooked in the sun. That mixture we call Catumadura. Catu means four. Madura means sweet thing. When they are mixed together, they really mix. They are blended. We do not differentiate one from the other. In the same way we say some things are Sampayutta. They are blended together so much that it is difficult to differentiate them. When Cittas and Cetasikas arise togither, it is very difficult to differentiate- this is Citta, this is Cetasika. We are now talking about Cittas and  Cetasikas because Buddha taught them. We are just following what he taught. You remember the characteristics of Cetasikas. What are those? Arising together with Citta, perishing together with Citta, having the same object, having the same base. These are the four characteristics of being Sampayutta. That applies here too. So the conditioning states of Sampayutta can only be Cittas and Cetasikas. The conditioned states are also Cittas and Cetasikas.

Vippayutta

          Number twenty is Vippayutta. It is the opposite of Sampayutta. It is compared to mixture of six tastes. When you mix six tastes, they will mix but they will not be blended. You will still know or experience different tastes although you mix them tohether. They are together so they are called mixed but they are not blended. In the same way there are some things that are mixed so there is a suspicion whether they may be Sampayutta. In that case this word has to be used to prevent them from being taken as Sampayutta.

          Vippayuta is a negative term. Sampayutta is a positive term. Negative term means something like preventing you from doing something or preventing you from understanding something. Now when there is similarity or when there is a suspicion, there is what is called this prevention or saying no. When two things lok alike and one is genuine and the other is not, then we say,  “Oh no, that is not the genuine one.” We use “no”, the negative there. But when the two things are so different that there is no similarity or no suspicion of their similarity, we don’t need to negate. We don’t need to negate. Negation is only effective when there is similarity between these two or when there is a suspicion. At the moment of PaÔisandhi VipÈka Citta arises. Along with the VipÈka Citta there are Cetasikas. And then along with them there is R|pa born of Kamma. They arise together at the same moment. So there is  a suspicion that they may be really blended. In that case you have to say,  “No, they are not belended although they arise together.” They are Vippayutta. Vippayutta condition can only be obtained in those where there is a suspicion that they might be really belended. NÈma to R|pa and R|pa to NÈma is Vippayutta. But R|pa to R|pa we don’t say is Vippayutta because there is no suspicion of their being Sampayutta. We don’t say there is Vippayutta condition between R|pa and R|pa, although they are really Vippayutta. With regard to Vippayutta we take NÈma on the one hand and R|pa on the other.

Atthi

          Number 21 is Atthi. Atthi means existing. It is compared to the earth or Mount Meru, the same. When the earth is existing, we survive on this earth. The trees also survive on the earth. Mount Meru is the same or we can just say it is a big mountain. A big mountain serves as a support. Also when it is existing, it helps beings, trees’ and others to exist. Atthi condition is presence. The conditioning states of Atthi condition must be present along with those that are conditioned. Sometimes it is affiliated with SahajÈta. Sometimes it is with PurejÈta. Sometimes it is with PacchajÈta. Somatimes it is with ŒhÈra and so on.

Natthi

          Number 22 is Natthi. It is the opposite of Atthi. It is compared to a flame that has ceased, that has blown out. When the flame is blown out, there is darkness. The flame that goes out, the flame that ceases serves as a condition for darkness to arise. Actually Natthi is the same as Anantara. The conditioning states and the conditioned states do not exist at the same moment. They belong to different moments.

Vigata

          Number 23 is Vigata, disappearance. It is compared to the disappearance of the sun at night. When the sun goes down, there is darkness. The disappearance of the sun makes it possible for darkness to arise. Vigata is also the same as Anantara.

         

Avigata

The last one is Avigata. It is the opposite of Vigata, non-disappearance. That means existing. So it is the same as number 21, Atthi. It is compared to the ocean where fish delight. That means so long as there is an ocean, then the fish can live in the ocean. It serves as their place, as their domain while it is existing. When the ocean dries up, it is no longer a place for fixh to live.

          Now we come to the end of the 24 conditions. Although there are 24, actually there are how many? Samanantara is the same as Anantara. Vigata is the same as Natthi. 23 is the same as 22. 24 (Avigata) is the same as 21 (Atthi). So there are only 21 conditions actually.

          In order to understand the conditioning states and the conditioned states of these you have to be very familiar with the preceding chapters. If you are not quite familiar with these chapters, then you will be quite confused.

Application of Conditions

          Now we will go to the manual, page 305, section twelve. Section twelve states just the 24 modes of relationship in regard to mind and matter, mind-matter and so on. First it is like a table of contents. “In six ways mind is a condition for mind.” Mind to mind–how many conditions? There are six conditions. We will find out the six later. So for mind to mind there are six conditions.

          “In vive ways mind is a condition for mind and matter.” That means mind to mind and matter. How many conditions? There are five conditions.

          “Again mind is a condition in one way for matter.” So for mind to matter there is one condition. “And matter is a condition for mind in one way.” That means matter to mind–one.

“In two ways concepts and mind-and-matter are a condition for mind.” That means concepts, mind and matter to mind.

          The last one–“In nine ways the dyad–mind and matter–is a condition for mind and matter.” Here for mind and matter to mind and matter there are nine conditions. They will be explained in detail.

          Let us go back again. Mind to mind there are how many? Six. Mind to mind and matter? Five. Mind to matter? One. Matter to mind? One. Concept, mind and matter to mind? Two. Mind and matter to mind and matter? Nine.

          Now section 13– “In six ways mind is a condition for mind:

Consciousness and mental factors that immediately cease are a condition for present consciousness and mental factors by way of proximity (Anantara), contiguity (Samantara), absense (Natthi), and disappearance (Vigata).They are always together–Anantara, Samanantara, Natthi and Vigata. When there is Vigata, There is also these.

          In order to explain Anantara what will we use? The diagram of VÊthi. You already know that. In one thought process the previous one is Anantara condition and the succeeding one is the conditioned state of Anantara. PaÒcadvÈrÈvajjana is Anantara Condition and eye consciousness is conditioned state. Eye consciousness is Anantara condition and receiving consciousness is conditioned state. Receiving consciousness is Anantara condition and investigating consciousness is conditioned state and so on. When there is Anantara, there is also Samantara, Natthi and Vigata.

          “These two conditions apply to the relationship between the Citta and Cetasikas ceasing at any given moment and the Citta and Cetasikas that arise in immediate succession.” This condition is between Cittas and Cetasikas. “The Citta and Cetasikas that have just ceased are the conditioning states; the Citta and Cetasikas that arise immediately afterwards are the conditioned states. The death consciousness of an Arahant, however, does not function as proximity or contiguity condition since it is not followed by any other Citta.”

          Absence condition and disappearance condition-they are the same.

          Now the next section–“Preceding Javanas are a condition for subsequent Javanas by way of repetition (by way of Œsevana).” Preceding  Jsavanas are a condition for subsequent Javanas. As I said before, first Javana is conditioning, second Javana is conditioned; second Javana is conditioning, third Javana is conditioned and so on. Sixth Javana is conditioning, seven Javana is conditioned .The first’Javana is only conditioning, not conditioned. The seventh Javana is only conditioned but not conditioning. “The conditioning mental states cause the conditioned states, mental phenomena similar to itself, to arise with increased power and efficiency after it has ceased.” Because they belong to the same genus they can impart this power or efficiency to the succeeding Cittas and Cetasikas. It is by repetition.

          “The conditioning states in this relation are solely mundane wholesome, unwholesome, and functional mental phenomena at any given moment in the Javana process except the last Javana, insofar as they serve as a condition  for mental pehnomena having the same Kammic quality (That means Kusala, Akusala and Kiriya.) in the following Javana moment. The latter are the conditioned states in this relation.”

          “Although the four supramundane Path Cittas are wholesome Javanas they do not become the conditioning states of repetition condition because they are followed by Phala Cittas.” They are not of the same genus. The Path consciousness are  Kusala. The Phala, fruition consciousness is VipÈka. Since they are not of the same genus, Magga Citta cannot be the Œsevana condition for Phala Cotta. There ti no Œsevana condition between Magga and Phala because they do not belong to the same genus. “Although the four supramundane Path Cittas are wholesome Javanas, they do not become the conditioning states of repetition condition because they are followed by fruition Cittas, Which are resultants, and thus the repetition essential to this relation is lacking. And though fruition Cittas can occur in succession in a Javana process–“when a person enters into Phala Samapatti there can be thousands and thousands of moments of Phala.” Can there be Œsevana condition between one Phala moment and another Phala moment? No, because they are resultants. “They do not meet the full definition of the conditioning states in repetition condition.” Bcause they are resultants they have no power to impart power and efficiency to the succeeding Cittas. And they themselves cannot take any increased power or efficiency from the preceding Cittas. Although they are Phala Cittas, they are still VipÈka Cittas, And so they are something like inactive.

          “However the triple-rooted sense sphere wholesome Cittas which immediately precede the Path Cittas are conditioning states and the satter are conditioned states in the repetition cndition.” Let us take the JhÈna process. In the JhÈna thought process there are what? Parikama, UpacÈra, Anuloma, Gotrabhu and JhÈna. Parikamma, UpacÈra Anuloma and Gotrabhu are KÈmÈvacara Javanas. JhÈna is R|pÈvacara Javana. It is said that there is Œsevana condition, right? For the supramundane in the Path thought process there are Parikamma, UpacÈra, Anuloma, Gotrabhu and Path consciousness. Parikamma is to  UpacÈra, Anuloma, Gotrabhu and Path consciousness. Parikamma is to UpacÈra, UpacÈra is to Anuloma, Anuloma is to Gotrabhu, Gotrabhu is to Magga by way of repetition condition, Œsevana condition. “The triple rooted sense sphere wholesome Cittas ( those that are accompanied by three roots functioning as Parikamma and so on) which immediately precede the Path Cittas are conditioning states and the latter are conditioned states in the repetition condition.” Parikamma, UpacÈra, Anuloma and Gotrabhu belong to KÈmÈvacara. But Magga belongs to supramundane. They belong to different Bhumi, different realms, but they are still of the same genus, Kusala Cittas. That is why there is Œsevana, repetition.

          Sampayutta or association condition, I have already explained. “Association condition is a condition where a mental state, the conditioning state, causes other mental states, the conditioned states, to arise and be associated in an inseparable group characterized by its members gaving a common arising and cessation, a common object, and a common physical base. This condition obtains between any Citta or Cetasika as the conditioning state and all the other mental phenomena in the same unit of consciousness as the conditioned states.”

          You can pick up the first Akusala Citta. It is accompanied by how many Cetasikas? 19 Cetasikas. Following this–“This condition obtains between any Citta or Cetasika as the conditioning state” –if you take the Citta as the conditioning state, then the Cetasikas are the conditioned states. If you take one Cetasika as the conditioning state, the Citta and other Cenasika as the conditioned states. The association condition can be obtained between Citta and Cetasikas arising at the moment. Conascent consciousness and mental factors are a condition for one another by way of association. They must arise at the same time. They are a condition for each other by way of association. So Sampayutta and AÒÒamaÒÒa go together.

          We have how many conditions for mind to mind? Six. They are Anantara, Samanantara, Vatthi, Vigata, Œsevana and Sampayutta. In Englixh they are proximity,  Contiguity, absence, disappearance, repetition and association. These xix conditions are mind to mind condition. The conditioning states are Cittas and Cetasikas and the conditioned states are also Cittas and Cetasikas. Mind to mind is related in six ways.

          The next one is mind to mind and matter or Aama to NÈma and R|pa. Mind to mind means NÈma to NÈma. Mind to mind and matter means NÈma to NÈma and R|pa. The conditioning states must be NÈma only. But the conditioned states are NÈma and R|pa. The first one is Hetu and then JhÈna~ga, Magga~ga. “Roots, JhÈna factors and Path factors are a condition for conascent mind and matter.” That means mind and matter arising together. “By way of root etc”–that means by way of root, by way of JhÈna, by way of Magga.

          Let up go to root condition. You may look at the chart. Under the heading Hetu what do you find? First Lobham|la Citta, plus 19 Cetasikas, plus Cittaja R|pa (That means R|pa born of that Citta, R|pa produced by that Citta.) Three kinds of phenomena arise together–Lobham|la Citta, 19 Cetasikas and R|pa born of Citta. If you take Lobha as a conditioning state, then Lobham|la Citta, plus 18 Cetasikas and R|pa born of Citta are the conditioned states. If uou take Moha (There is no Dosa here because it is first Lobham|la Citta.) as a conditioning state, then Lobham|la Citta, Cetasikas without Moha and R|pa born of Citta are conditioned states. They are related that way by Hetu condition. Lobha and Moha serve as roots for this Citta, Cetasikas and R|pa.

          Let up go to Alobha, Adosa and Amoha. The first KÈmÈvacara Kusala Citta has how many Cetasikas? 38 Cetasikas but we take only fixed ones because Virati and AppamaÒÒÈ arise sometimes and sometimes they don’t and they just arise one at a time. So we leave them out. So there are 33 Cetasikas and R|pa born of Citta. They arise together. Among the Cetasikas there are Alobha, Adosa and Amoha. If we take Alobha as a conditioning factor, then the first KÈmÈvacara Kusala Citta, 32 Cetasikas (33 minus Alobha) and R|pa born of Citta are the conditioned states. If we take Adosa as conditioning, then the others are conditioned states. If we take Amoha as conditioning, then the others are conditioned states. There the first line–first KÈmÈvacara Kulala Citta, plus 33 Cetasikas.

          Then first KÈmÈvacara VipÈka Citta–now we want to deal with R|pa born of Kamma. So we take the first KÈmÈvacara VipÈka Citta, 33 Cetasikas and Kammaja r|pa at PaÔisandhi. That means R|pa born of Kamma at PaÔisandhi. There also if we take Alobha as conditioning then the remaining are conditioned states. If we take Adosa as conditioning, then the remaining are the conditioned states. If we take Amoha as conditioning, then the remaining are the conditioned states. They are related that way. These are not exhaustive. They are just examples. You can take any Sahetuka Cittas and find out what roots are arising with that Citta.

          Here there is no example for Dosa. If you want to give example of Dosa, then you must pick up Cosam|la Citta. That is why it is very important that you are familiar with the Cittas, Cetasikas and so on. That is the Hetu condition or Hetu relationship.

          You are attached to something. That is actual experience. For example let us say there is something beautiful here and I am attached to that. There is Lobha in my mind. Lobha means Lobha is Hetu condition, then Citta, other Cetasikas and R|pa born of Citta are conditioned states. If I take Moha as a condition, the others are the conditioned states. When you are angry, then anger is the conditioning state and Citta, other Cetasikas and R|pa born of Citta are conditioned states. You can explain the relationship that way. This is Hetu.

          Then there is JhÈna. You know JhÈna factors–Vitakka, VicÈra, PÊti, VedanÈ and EkaggatÈ. Let us take first Lobham|la Citta again. There is Citta, 19 Cetasikas and R|pa born of Citta. There is Vitakka, Vicata, PÊti, VedanÈ and EkaggatÈ with first Lobham|la Citta. We take Vitakka as JhÈna condition there. Then Lobham|la Citta, 18 Cetasikas and R|pa born of Citta are the conditioned states. If we pick up VicÈra as JhÈna condition, the others are conditioned states and so on and so on through EkaggatÈ. If EkaggatÈ is conditioning, the others are conditioned. Then the first KÈmÈvacara VipÈka Citta there are 33 Cetasikas and R|pa born of Kamma at PaÔisandhi. It is the same thing. If we take Vitakka as conditioning the others are conditioned. It is similar with VicÈra, PÊti, VedanÈ and EkaggatÈ. You can pick up JhÈna Cittas if you want to. The JhÈna factors can be obtained not only [tape ends]in JhÈna Cittas but in other Cittas as well.

Sadhu! Sadhu! Sadhu!

Tape# 41

10/31/95

Chapter 8 (D)

 

Patthana Conditionality

          Today we begin with Magga. On page 312 Path condition–“Path condition is a condition where a conditioning state relates to the conditioned states by causing them to function as a means for reaching a particular destination. “Magga means a road. These states are like a road. Using that road you reach yourdestination.

 

          “The conditioning states in this relation are the twelve path factors, which reduce to nine Cetasikas.”  You have to go back to chapter seven, section 17, page 272. There are given twelve path factors. They are the usual eight plus MicchÈDiÔÔhi, MicchÈsa~kappa, MicchÈvÈyÈma, MicchÈsamÈdhi. There are twelve, but according to ultimate reality there are only nine. There are said to be nine path factors, which are the conditioning states for this path condition.

 

          “The four wrong path factors are the means for reaching the woeful destinations; the eight right path factors are the means for reaching the blisssful destinations and NibbÈna. “The ususl eight are the means for reaching blissful destinations and for reaching NibbÈna; the four wrong factors are the means for reaching woeful states. So they are called path.

 

          “The conditioned states are all Cittas, except the 18 that are rootless, the associated Cetasikas and the conascent material phenomena. “What are the conditioning states of this consition ?  The nine path factors. What are the conditioned states of this condition?  All Cittas except the 18 that are rootless. You have to go back to page 276. “The JhÈna factors are not found in the fivefold sense consciousness, the powers in those (kinds of consciousness) that are without energy, or the path factors in those that are rootless.”  Some path factors arise with some rootless consciousness. But when they arise with rootless consciousness, they are not called path factors. That is why the 18 rootless Cittas are to be excepted from the conditioned states.

          “While the path factors in the resultant and functional Cittas (That means VipÈka and Kiriya Cittas) do not lead to any destinations they are still classed as path factors because, considered abstractly in their own nature, they are identical with those capable of leading to different destinations.”  They are identical with those that lead to woeful destinations or happy destinations. So they are called path factors.

          In order to show the relationship of this condition we have to pick some Citta. First we will pick up the first Lobham|la citta. With first Lobham|la Citta there are how many Cetasikas? You will have to look at this chart. There are 19 Cetasikas. So there is Lobham|la Citta, 19 Cetasikas and R|pa born of Citta. Among them we take Vitakka as conditioning factor. Vitakka in the path factors?  Sammasa~kappa,  right thought. We take Vitakka as conditioning factor and the others are conditioned states. In this group Vitakka is related to the Lobham|la Citta, plus 18 Cetasikas, plus R|pa born of Citta by way of path condition.

          There is VÊriya also. If we pick up VÊriya as the conditioning factor, then Lobham|la Citta, 18 Cetasikas and R|pa born of Citta are conditioned factors. They are related by way of path condition.

          Also there is EkaggatÈ arising with first Lobham|la Citta. We take EkaggatÈ as conditioning factor and Citta, 18 Cetasikas and R|pa born of Citta as conditioned factors.

          Then we pick up DiÔÔhi because there is DiÔÔhi with first Lobham|la Citta. We take DiÔÔhi, wrong view, as conditioning factor. Citta. 18 Cetasikas and R|pa born of Citta are the conditioned states. They are related by way of path.

          Next we take KÈmÈvacara VipÈka Citta. With this VipÈka Citta 33 Cetasikas arise. Among them there is PaÒÒÈ and so on. So there is KÈmÈvacara VipÈka Citta, 33 Cetasikas and Kammaja R|pa at PaÔisandhi (R|pa born of Kamma at the moment of PaÔisandhi, at the moment of relinking). At the moment of PaÔisandhi for human beings what arises?  PaÔisandhi means what?  Resultant consciousness, Cetasikas and R|pa born of Kamma. We take the first KÈmÈvacara VipÈka Citta, 33 Cetasikas and Ruupa born of Kamma at the moment of PaÔisandhi as an example. At that time PaÒÒÈ or Amoha arises with first KÈmÈvacara VipÈka Citta. First KÈmÈvacara VipÈka Citta is acocmpanied by ©ÈÓa or Amoha. That ©ÈÓa, PaÒÒÈ or Amoha is among the path factors. What is the name of that path factor?  SammÈdiÔÔhi or right understanding. We take PaÒÒÈ as the conditioning factor and the first KÈmÈvacara VipÈka Citta, 32 Cetasikas and R|pa born of Kamma as the conditioned states. PaÒÒÈ is related to first KÈmÈvacara VipÈka Citta, 32 Cetasikas and R|pa born of Kamma by way of path condition. We explain that they are related by way of path condition. Similarly related are Vitakka, VÊriya, Sati and EkaggatÈ because they arise also with first KÈmÈvacara VipÈka Citta.

          We can take Vitakka as conditioning state. If  Vitakka is conditioning state, then the conditioned states are first KÈmÈvacara  VipÈka Citta, 32 Cetasikas and R|pa born of Kamma.

          We can take VÊriya as conditioning factor or Sati or EkaggatÈ as conditioning factiors. What is the path name of Vitakka?  What Vitakka among the nine path factors? Sammasa~kappa, right thought. What is VÊriya?  SammavÈyÈma, right effort. What is Sati?  Sammasati, right mindfulness. What is EkaggatÈ?  SammasamÈdhi.

          In order to show or to explain the relationship we have to pick up some examples. If it is between Citta and Cetasika and so on, we have to pick up a Citta along with Cetasikas and then R|pa caused by Citta or Kamma. Especially during lifetime we pick up R|pa born of Kamma. This is path condition.

          You can pick up any other Citta if you want to, if you can spend time, and explain similarly. You may pick any Citta that is not rootless. With rootless Cittas we cannot get path factors. You can pick up all the other Cittas, Cetasikas and then R|pa born of Citta or born of Kamma. Then you can explain the relationship.

          The next condition is Kamma condition. Please look at the manual on page 312. “This condition is of two kinds (There are two kinds of Kamma condition): 1. Conascent Kamma condition (in PÈÄi SahajÈta Kamma) and 2. Asynchronous Kamma condition (in PÈÄi NÈnakkhaÓika Kamma).”

          The first one is SahajÈta Kamma. That means arising together or existing together. For that condition the conditioning state and the conditioned state must be existing together.

          The second one is called asynchronous. That means different time, different time Kamma condition. Here conditioning staate and conditioned states belong to different times. The conditioning state may belong to present time, then the conditioned states belong to future time. If the conditioning states belong to the past time, then the conditioned states may belong to the present time. So they are not conascent. They do not arise together at the same time. They arise at different times.

          That is the difference between these two Kamma conditions. The first one is SahajÈta Kamma. The second one is called NÈnakkhaÓika Kamma. ©ÈÓa means different and Khana means moment, so different times.

          “In the conascent  Kamma condition, the conditioning states are the volitions (CetanÈ) in the 89 Cittas. “You know CetanÈ. CetanÈ arises with all 89 types of Citta. That CetanÈ or those 89 CetanÈs are the conditioning state in this SahajÈta Kamma condition.

          “The conditioned states are the Citta and Cetasikas associated with those volitions and the conascent material phenomena.”  The conditioned states are Cittas, Cetasikas without CetanÈ and R|pa born of Citta.

          Whenever you find the expression conascent material phenomena you must understand it to mean two things. At the moment of PaÔisandhi it is R|pa born of Kamma and during life it is R|pa born of Citta. The author himself will define that word later on. We do not wait until that page. We need to understand this right here. Conascent material phenomena means R|pa born of Kamma at the moment of PaÔisandhi and R|pa born of Citta during life.

          “Volition here functions as a conascent Kamma condition by causing its ocncomitants to perform their respective tasks.”  You know CetanÈ is like a chief pupil doing its own functions and urging others to function as well. CetanÈ is like that . “CetanÈ here functions as a conascent Kamma condition by causing its concomitants to perform their respective tasks and by arousing the appropriate kinds of material phenomena simultaneously with its own arising.”  As soon as it arises, it arouses the appropriate kinds of material phenomena. That means R|pa born of Citta.

          What Citta can we take as an example?  Since CetanÈ arises with all 89 Cittas, we can take any one of them. Let us take the first Lobham|la Citta. Because it is the first Citta we will take it again and again. The first Lobham|la Citta is accompanied by 19 Cetasikas and R|pa born of Citta. Among the 19 Cetasikas there is CetanÈ. We take CetanÈ as the conditioning factor, the conditioning state. Then the others (That means Lobham|la Citta, 18 Cetasikas and R|pa born of Citta.)  are conditioned states. They are related by way of conascent Kamma.

          Next we go to R|pa born of Kamma. We pick up the first VipÈka KÈmÈvacara citta because that Citta functions as a PaÔisandhi Citta. There are 33 Cetasikas and R|pa born of Kamma at the moment of relinking or PaÔisandhi. There also we take CetanÈ as coditioning state. So the others (first KÈmÈvacara VipÈka Citta, 32 Cetasikas and R|pa born of Kamma) are the conditioned states. CetanÈ is related to first VipÈka KÈmÈvacara Citta and others by way of conascent Kamma condition. We cannot just say Kamma condition because the other might come in, the asynchronous Kamma condition. Here we say the conascent Kamma condition has arisen. You can pick up any consciousness here. CetanÈ that arises with any Citta is a conascent Kamma condition for its concomitant Cittas and Cetasikas and R|pa born of Citta or R|pa born of Kamma. That depends on which type of consciousness you pick up.

          With NÈnakkhaÓika Kamma it is a little complicated. In the asynchronous Kamma condition there is a temporal gap between the conditioning state and the conditioned state. That means there is a time gap between the conditioning state and the conditioned state. You did Kamma in the past and you are reborn as a human being here. It may be many, many years before you get this result. There is a time gap between the conditioning state and the conditioned state. The conditioning state in this relationship is a wholesome or an unwholesome CetanÈ in the past or you can just say Kamma. Conditioning state here is past Kamma. Past Kamma means past CetanÈ, past volition. The conditioned states are the resultant Cittas, Vipaks Vittas, their Cetasikas and material phenomena born of Kamma both at PaÔisandhi and during the course of existence. Here R|pa born of Kamma is to be taken at both times, both at PaÔisandhi and during life or the course of existence.

          “The conditioning force here is the ability of such volition to generate the appropriate resultant mental states and Kamma born materiality.”  You know that Kamma is CetanÈ. CetanÈ is a Cetasika. As a Cetasika it arises and disappears. When it disappears,it leaves in the continuum some kind of power to give results. That power is not ultimate reality. That is why we cannot say that power is here or there, existing or not. CetanÈ has that power. CetanÈ has the ability to cause results to appear. That ability CetanÈ invests in the continuum of that person. When the conditions are favorable, then the results arise. This is what we call asynchronous Kamma condition. CetanÈ when it is asynchronous Kamma condition arises and disappears. When it disappears, it leaves something in the continuum of that person. That something matures into results when the ocnditions necessary for its maturing are met with.

          “This conditional relation also obtains between a path consciousness and its fruition.”  Between Magga and Phala we can also get this condition.

          This asynchronous Kamma condition is the Kamma we are very familiar with, Kamma and its results. You studied Kamma and its results in the fifth chapter. If you want to explain this condition and if you do not remember, you have to go back to the fifth chapter and read the section on Kamma–which Kamma produces which results. If you remember those you can follow the sheet easily, but if not, you will have to go back.

          The first one is past first Lobham|la Citta. It is not so difficult yet. CetanÈ is in past first Lobham|la Citta. Here since the conditioning state is CetanÈ, we do   not pick  up Lobham|la Citta alone, but we pick up CetanÈ concomitant with past Lobham|la citta. Suppose we did some Kamma with Lobham|la Citta in the past. That Kamma or that CetanÈ is here conditioning factor.

          The conditioned factors are what?  At PaÔisandhi since that is Lobham|la, an Akusala Citta, its results are Akusala VipÈka. So we get Akusala VipÈka SantÊraÓa accompanied by UpekkhÈ, ten Cetasikas and R|pa born of Kamma as the result. Here CetanÈ with past Lobham|la Citta is conditioning state and Akusala VipÈka SantÊraÓa, ten Cetasikas and R|pa born of Kamma re conditioned states. But they are not all. That is only at the moment of PaÔisandhi.

          During lifetime also Cetama om [ast Lobham|la Citta produces some results. They are what?  Akusala VipÈka Cittas. You see something that you do not want to see. You hear something that you don’t want to hear and so on. When you see something you don’t want to see,  what arises in your mind?  Eye consciousness which is the result of Akusala. So Akusala VipÈka Citta and Cetasikas arise. During lifetime seven Akusala VipÈka Cittas and Cetasikas and also undersirable R|pa born of Kamma arise. Whatever undesirable R|pa born of Kamma that arises in your body, it is the result of the past CetanÈ in Lobham|la Citta in this case. So here CetanÈ is related to all three on the right side at PaÔisandhi and at Pavatti. CetanÈ in past Lobham|la Citta is related to Akusala VipÈka SantÊraÓa and so on by asynchronous Kamma or NÈnakkhaÓika Kamma, by way of different time Kamma. Then you can pick up second Lobham|la Citta or all twelve Akusala Cittas.

          Next we go to Kusala, KÈmÈvacara Sobhana Kusala. I don’t know whether you remember that KÈmÈvacara Sobhana Kusala Kamma is divided into two root and three root. And then again it is divided into UkkaÔÔha and Omaka. How are they translated?  Please look at page 214. “Superior wholesome Kamma accompanied by three roots produces rebirth-linking similarly accompanied by three roots,” and so on. Then there is wholesome Kamma of an inferior grade accompanied by three roots. So there is wholesome Kamma that is superior and inferior, and two root and three root. The first, the second, the fifth and the sixth KÈmÈvacara Sobhana Kusala Cittas are accompanied by ©ÈÓa. They are accompanied by knowledge. So they are two root or three root?  They are three root. Suppose they are superior here, Ukkattja. CetanÈ in the past of the first, second, fifth and sixth KÈmÈvacara Kusala Cittas are related to eight KÈmÈvacara Sobhana VipÈka Cittas, Cetasikas and R|pa born of Kamma in life by way of asynchronous Kamma. Here CetanÈ in first, second, fifth and sixth KÈmÈvacara Kusala Cittas is conditioning state and the others are conditioned states. In order to understand this you have to be familiar with the section on Kamma in the fifth chapter.

          Then first, second, fifth and sixth KÈmÈvacara Sobhana Kusala Cittas can be inferior. When they are inferior, their results are not so many as those of superior. When first, second, fifth and sixth Cittas of inferior grade arise as conditioning state, then four KÈmÈvacara VipÈka Cittas without ©ÈÓa, Cetasikas, R|pa born of Kamma at PaÔisandhi moment, and then eight KÈmÈvacara VipÈka Cittas and Cetasikas, desirable R|pa born of Kamma during life are the conditioned states. In order to understand the conditioning states and conditioned states you have to remember the fifth chapter.

          Then there is CetanÈ in the past third, fourth, seventh and eighth KÈmÈvacara Sobhana Kusala Cittas of superior grade. They give the same results as the first, second, fifth and sixth KÈmÈvacara Sobhana Kusala Cittas of inferior grade.

          Next there is CetanÈ in the past third, fourth, seventh and eighth KÈmÈvacara Sobhana Kusala Cittas of inferior grade. They give very few results–Kusala VipÈka UpekkhÈ SantÊraÓa Citta, Cetasikas and R|pa born of Kamma at PaÔisandhi and at Pavatti eight Kusala VipÈka Cittas, Cetasikas and desirable R|pa born of Kamma.

          CetanÈ in Akusala Citta gives Akusala PaÔisandhi Citta, Cetasikas and R|pa born of Kama, and during life Akusala VipÈka and undesirable R|pa born of Kamma. CetanÈ in Kusala Cittas gives eight KÈmÈvacara Sobhana VipÈka Cittas and eight Kusala VipÈka Cittas from Ahetuka, Cetasikas and then r|pa born of Kamma as result. That’s all.

          Let’s go to first R|pÈvacara Kusala Citta. CetanÈ in first R|pÈvacara Kusala Citta is relate to first R|pÈvacara VipÈka Citta 33 Cetasikas and R|pa born of Kamma both at PaÔisandhi and at Pavatti both at relinking and during life. They are related by way of asynchronous Kamma. A person gets first JhÈna let us say. That first JhÈna R|pÈvacara Kusala Citta is accompanied by CetanÈ. CetanÈ arising with first R|pÈvacara JhÈna Kusala Citta is related to first R|pÈvacara VipÈka Citta,  33 cetasikas and Kammaja R|pa. That means he dies with first R|pÈvacara JhÈna intact and he is reborn in the Brahma world. There at the moment of PaÔisandhi first R|pÈvacara VipÈka Citta arises along with 33 Cetasikas and R|pa born of Kamma. CetanÈ accompanying the first R|pÈvacara Kusala Citta is related to first R|pÈvacara VipÈka Citta, Cetasikas and R|pa born of Kamma by way of asynchronous Kamma. The CetanÈ arises a long time before the R|pÈvacara VipÈka arises. So there is a time gap between the conditioning state and the conditioned state.

          Then for AsaÒÒasatta, mindless beings–people are born as mindless beings after they get fifth JhÈna. They get fifth JhÈna and they develop it in a special way. That means there is disgust toward mind. They develop fifth JhÈna in this special way. Suppose they die with that fifth JhÈna intact. They are reborn as mindless beings. Since they are mindless beings, there are no Cittas or Cetasikas. There is only R|pa born of Kamma. In this case CetanÈ concomitant with fifth R|pÈvacara Kusala citta is related to R|pa born of Kamma in the realm of mindless beings by way of asynchronous Kamma.

          Then Ar|pÈvacara–CetanÈ in the first Kusala Ar|pÈvacara Citta is related to first Ar|pÈvacara vipÈka Citta plus Cetasikas by way of asynchronous Kamma. That means a person gets Ar|pÈvacara JhÈna in this life. In that Kusala Ar|pÈvacara Citta there is CetanÈ. That CetanÈ is the conditioning state. The result of that CetanÈ here is first Ar|pÈvacara VipÈka Citta and Cetasikas. There is no R|pa. They are the conditioned states. The conditioning state and the conditioned states are related by different time Kamma, or NÈnakkhaÓika Kamma, or asynchronous Kamma.

          Then there is the condition between Magga and Phala. That is an immediate result, but still they belong to different moments. Magga is one moment Phala is next moment. They are not at the same time as in conascent Kamma. They belong to NÈnakkhaÓika Kamma, asynchronous Kamma. Although there is no time gap between Magga and Phala, still they belong to different moments. CetanÈ concomitant with first Magga Citta is related to first Phala Citta plus Cetasikas by way of asynchronous Kamma. There is Kamma relationship between Magga and Phala. You have to explain asynchronous Kamma in this way.

          You may pick up an Akusala or Kusala Citta and the corresponding results–corresponding resultant consciousness both at PaÔisandhi and at Pavatti or during life, and also R|pa born of Kamma.

          The next condition explained here is result or VipÈka condition. “VipÈka condition is a condition where a conditioning state makes the conditioned states that arise together with it be as passive, effortless and quiecent as it self. “VipÈka means result. Since it is a result, it is inactive. So it is passive. It has no activity. The conditioning states in this relation are the resultant Cittas and Cetasikas. Since the name is VipÈka, we take VipÈka Cittas to be the relation are the resultant Cittas and Cetasikas.”

          “The conditioned states are those same resultants with respect to each other  and the conascent material phenomena.” So the conditioned states are these VipÈka Cittas, Cetasikas and conascent material phenomena, R|pa arising together with these Cittas, R|pa born of Kamma as well as R|pa born of Citta.

          “Since resultants are produced from the maturing of Kamma, they are not active but passive and quiescent. Thus in the mind of a person in deep sleep, the resultant Bhava~ga consciousness arises and passes away in constant succession, yet during this time no efforts are made for action by body, speech ,or mind (We are passive when we are asleep.) and there is not even distinct awareness of an object. Similarly, in the five door cognitive process (seeing thought process and so on) , the resultant Cittas do not make an exertion to know their object. It is only in the Javana phase that effort is made to clearly cognize the object, and again it is only  in the Javana phase that actions are performed.”  In the seeing thought process there are PaÒcadvÈrÈvajjana, Cakkhu ViÒÒÈÓa, SampaÔicchana, SantÊrana and so on. Cakkhu ViÒÒÈÓa, SampaÔicchana and SantÊrana are resultant cittas. Since they are resultant Cittas, they are inactive. They have no action. So they just see the object or they just accept the object that is presented to them. Only at  the moment of Javanas is the object fully experienced. This condition is between VipÈka Cittas, Cetasikas and R|pas.

          We will pick up first Ar|pÈvacara vipÈka Citta plus thirty Cetasikas. Here we want to show the VipÈka relationship between NÈma only, not between NÈma and NÈma-R|pa. So we pick up Ar|pÈvacara VipÈka Citta here. With the first Ar|pÈvacara VipÈka Citta thirty Cetasikas arise. These thirty Cetasikas are VedanÈ, SaÒÒÈ and the others are called Sa~khÈra. Describing VipÈka condition and also other conditions like SahajÈta in the PaÔÔhÈna the word Khandha is used. We follow that usage here. When Ar|pÈvacara VipÈka Citta and cetaikas arise, how many Khandhas are there?  VipÈka Citta is consciousness aggregate, ViÒÒÈÓa Khandha. Thirty Cetasikas are VedanÈ Khandha, SaÒÒÈ Khandha and Sa~khÈra Khandha. So there are four mental aggregates. ViÒÒÈÓa Khandha, VedanÈ Khandha, SaÒÒÈ Khandha and Sa~khÈra Khandha arise together. We pick up one Khandha as conditioning and the remaining three Khandhas as conditioned. So first Ar|pÈvacara VipÈka Citta is conditioning state and the thirty Cetasikas are the conditioned states. They are related by way of VipÈka. Here VipÈka is not giving results; they themselves are results. They are inactive. The conditioning state influences its conditioned states with inaction. Here we take one as conditioning and the other three as conditioned.

          Then we may take three Khandhas as conditioning and one Khandha as conditioned. That means VedanÈ, SaÒÒÈ and Sa~khÈra are conditioning and ViÒÒÈÓa (Citta) is conditioned state. We may also take two as conditioning states and two as conditioned states. We can take anything. Let us say that VedanÈ and SaÒÒÈ are conditioning and ViÒÒÈÓa and Sa~khÈra are conditioned. We can take any two of them. So one to three, three to one, two to two–that is the form|la. That is between NÈma and NÈma.

          Now we will look at the condition between NÈma and NÈma-R|pa. Let us look at the first KÈmÈvacara Sobhana VipÈka Citta. There are 33 Cetasikas accompanying that Citta and R|pa born of Kamma at the moment of PaÔisandhi. At the moment of PaÔisandhi there is KÈmÈvacara Sobhana VipÈka Citta,  33 Cetasikas and r|pa born of Kamma. For human beings there are thirty R|pas. There are three groups with thirty R|pas. What are those three groups?   Body (KÈya) decad, sex decad and base (Hadaya Vatthu) decad. It’s OK. I just want to alert you to the thirty R|pas. You go back to the sixth chapter and find out which are thirty. There we take one Khandha as conditioning and the other three Dhandhas plus R|pa as conditioned. R|pa must always be on the conditioned side. It cannot be conditioning. So one to three plus R|pa, three to one plus R|pa, two to two plus R|pa is the form|la. If it is at the moment of PaÔisandhi it is Khammaja R|pa.

          Now we come to R|pa born of Citta. There is first KÈmÈvacara Sobhana VipÈka Citta, 33 Cetasikas and R|pa born of Citta to Pavatti. Pavatti means during life,  during the course of existence. Here we pick up one aggregate as conditioning and the three and R|pa born of Citta as conditioned. We may take three Khandhas as conditioning and one Khandha plus R|pa as conditioned. Or we may take two Khandhas as conditioning and two Khandhas plus R|pa as ocnditioned. They are related by way of VipÈka (result) condition. Both are results and they arise at the same time. Arising at the same time one aggregate or more acts as conditioning and others act as conditioned and so on. They act like this. Both the conditioning and conditioned factors are inactive phenomena. This is VipÈka condition.

Student : Inaudible

Sayadaw: We will come to AÒÒamaÒÒa condition later. AÒÒamaÒÒa condition can be obtained only between mind and mind, not between mind and matter. First we will come to SahajÈta (conascence) and then AÒÒamaÒÒa. That will come later.

          The next is mind to matter. Do you remember the different kinds of relationships? There is mind to mind; mind to mind and matter; mind to matter; matter to mind; PaÒÒatti, mind , mind and matter to mind; mind and matter to mind and matter. So now we come to mind to matter. For mind to matter there is only one condition. “Only in one way is mind a condition for matter: subsequent consciousness and mental factors are a condition for this preceding (material) body by way of postnascence.”

          Paccha means later. JÈta means arisen. PacchajÈta means arisen later. That means the conditioning states arise later and the conditioned state arose earlier. At that moment they are conascent. They exist at the same time.

          Let us say there is some R|pa, a visible object. Visible object arises and strikes at the mind so there is this thought process. Cakkhu ViÒÒÈÓa arises and the visible object is still there. The visible object arose before the arising of eye consciousness. Eye consciousness arises later. So it is PacchajÈta (postnascence) and it supports the R|pa there. Actually it is better to take the eye base than the visible object. So there is eye base. Eye base arose before the arising of seeing consciousness. When seeing consciousness arises, eye base is still in existence. The seeing consciousness which arises later supports the eye base to exist by way of postnascence condition. Postnascence means the conditioning state arises after the conditioned state.

          “Postnascence condition is a condition where a conditioning state assists conditioned states that had arisen prior to itself by supporting and strengthening them. The conditioning states in this relation are subsequently arisen Cittas and Cetasikas (Cittas and Cetasikas which arise later), the conditioned states are the material phenomena (R|pa) of the body born of all four causes (Kamma, Citta, Utu and ŒhÈra–these are the four causes. The four causes of R|pa are Kamma, consciousness, temperature and nutriment.)  which material phenomena had arisen along with preceding Cittas.”  They arose with the preceding Cittas, but they are still existing when the Citta in question arises.

          “This condition begins with the first Bhava~ga in relation to the material phenomena born of Kamma at the moment rebirth linking.” At the moment of PaÔisandhi what arises for a human being?  KÈmÈvacara Sobhana VipÈka Citta along with Cetasikas and R|pa born of Kamma. The R|pa born of Kamma arises at the moment of PaÔisandhi. When first Bhava~ga arises, it is still there. R|pa born of Kamma arose before the first Bhava~ga arises. When first Bhava~ga arises, R|pa born of Kamma has reached its static phase of presence. You know the three phases are arising, presence and dissolution. It is in its second stage or static stage. So the first Bhava~ga arises after PaÔisandhi. Bhava~ga moments follow PaÔisandhi citta. First Bhava~ga arises after PaÔisandhi Citta. When first Bhava~ga arises it conditions or supports the Rupr born of Kamma which has already arisen and which is existing at that moment. The first Bhava~ga Citta is the conditioning state and the R|pa which arose earlier and is still existing at that time is the conditioned state. This is mind to matter relationship. There is Citta and Cetasikas on one hand and R|pa on the other.

Student : Is it the same moment or different moments?

Sayadaw: Same moment. When they are related, both are existent, both are existing, but they do not arise at the same moment. R|pa born of Kamma arises earlier than first Bhava~ga. R|pa born of Kamma arises and goes on for 17 thought moments. So when first Bhava~ga arises, it is in its second phase. They belong to Atthi. Atthi means existence. That means both conditioning state and conditioned state must be existent at the moment of the relationship. If any one of them is totally gone there can be no PacchajÈta condition.

          “Just as the rainwater that falls later promotes the growth and development  of the already existing vegetation (So the vegetation was already there and then there is rainfall or rainwater. This rainwater supports the vegetation.), so the subsequently arisen mental states support the pre-arisen material phenomena so that they continue to produce similar material phenomena in succession.”  That means you come later and support what is already there. That is why it is called PacchajÈta, arisen later. It arises later and when it arises it supports what already has been there. That is mind to matter.

          The next is matter to mind. How many are in this relationship? One. “Only in one way is matter a condition for mind.” There is only one condition. What is it? “The six bases during the course of existence (That means during life) are a condition for the seven elements of consciousness”–Do you know the seven elements of consciousness?  Cakkhu ViÒÒÈÓa DhÈtu, Sota ViÒÒÈÓa DhÈtu, GhÈna ViÒÒÈÓa DhÈtu, JivhÈ ViÒÒÈÓa DhÈtu, KÈya ViÒÒÈÓa DhÈtu, Mano DhÈtu, Mano ViÒÒÈÓa DhÈtu. You found those among the 18 DhÈtus in the seventh chapter. The six bases during the course of existence are a condition for the seven elements of consciousness–that is one kind of this condition. “And the five objects for the five processes of sense consciousness, by way of prenascence”–that means arisen before. PurejÈta condition has two varieties. Six bases during the course of existence are called what?  Vatthu PurejÈta, basw prenascence. The five objects or the five processes are called object prenascence, ŒrammaÓa PurejÈta. So there are two kinds of PurejÈta. Here the conditioning states must have arisen before the conditioned states. And they must be existing at that moment. It is the opposite of PacchajÈta. Actually one must have arisen before the other. In the PacchajÈta condition, the conditioning state is the one which arises later. Here in the PrurjÈta condition the conditioning state is the one which arises before. So there are two kinds of PurejÈta–Vatthu PurejÈta and Œrammana PurejÈta.

          Since it is called Vatthu PurejÈta, the conditioning state must be Vatthus. How many Vatthus are there?  Six Vatthus–Cakkhu Vatthu, Sota, GhÈna, JivhÈ, KÈya and Hadaya Vatthu (heart base). Each of the six physical bases during the course of existence- now you cannot get Cakkhu Vatthu at the moment of PaÔisandhi. Cakkhu Vatthu arises later during the course of existence is a conditioning state by way of base prenanscence for the Citta and Cetasikas that take it as the material support for their arising.

          Suppose there is Cakkhu Vatthu (Cakkhu Vatthu means eye-sensitivity) and Cakkhu ViÒÒÈÓa and the Cetasikas. When the seeing consciousness arises Cakhu Vatthu must be existing. Cakkhu Vatthu arose before Cakkhu ViÒÒÈÓa. When Cakkhu ViÒÒÈÓa arises the Cakkhu vatthu supports  Cakkhu ViÒÒÈÓa by way of Vatthu PurejÈta, by way of base prenascence. The same is true for Sota Vatthu and so on.

          “The heart base is not a prenascence condition for the mental states at the moment of rebirth linking.”  At the moment of PaÔisandhi there is heart base and there is VipÈka Citta and Cetasikas. But it is not a prenascence condition because they arise together. It does not arise before. Since they arise together there is no prenascence condition between heart base and PaÔisandhi consciousness. So there is no prenascence condition between heart base and PaÔisandhi citta.

          With first Bhava~ga and heart base howerer there can be prenanscence condition because when the first Bhava~ga arises, the heart base is already there. “The heart base is not a prenascence condition for mental states at the moment of rebirth linking, since on that occasion the heart base and mental states arise simultaneously as conascence and mutuality conditions. But the heart base arisen at the rebirth moment becomes a prenascence condition for the first Bhava~ga Citta immediately following the rebirth consciousness.”  There is rebirth consciousness and then first Bhava~ga. There is heart base arising with rebirth consciousness. At the moment of first Bhava~ga heart base has already arisen and it is already there. That heart base is a conditioning state for first Bhava~ga.

          “Thereafter it becomes a prenascence condition for all mind element and mind element consciousness element Cittas during the course of life.”  During the course of life there is always the  Hadaya Vatthu and the mind element (Mano DhÈtu) and the mind consciousness element (Mano ViÒÒÈÓa DhÈtu) except seeing consciousness and so on. Whenever these cittas arise heart base supports these Citttas by way of prenascence   condition. In prenascence condition R|pa is the conditioning state and NÈma is the conditioned state. Prenascence has two varieties–Vatthu PurejÈta and ŒrammaÓa (object) PurejÈta.

          Now we come to ŒrammaÓa PurejÈta. “Each of the five secse objects is a conditioning state by way of object prenascence for the Citta and Cetasikas in a secse door cognitive process that take it as object.”  Let us take visible object.. Visible object arises and it strikes at the mind. Then there is past Bhava~ga, vibrating Bhava~ga, PaÒcadvÈrÈvajjana, Cakkhu ViÒÒÈÓa and so on. The visible object is a conditioning state for PaÒcadvÈrÈvajjana, cakkhu ViÒÒÈÓa and so on by way of object prenascence. It is object and it arose before Pancadvarvajjana, Cakkhu ViÒÒÈÓa and so on. It arose before and is still existing when PaÒcadvÈrÈvajjana and others arise. In that case visible object is the conditioning state. PaÒcadvÈrÈvajjana and so on are the conditioned states. They are related by way of ŒrammaÓa prenascence.

          “In addition, all 18 types of concretely produced matter that have reached the stage of presence can become object prenascence condition for the Cittas and Cetasikas in a mind door process.”  The manual says there are five objects for the five processes of sense consciousness. It did not mention the Nipphanna R|pa, the first 18 R|pas. The other ten are not taken because they are not real ultimate reality. The 18 concrete R|pas are taken. In addition all 18 types of concretely produced matter that have reached the stage of presence can become object prenascence condition. According to the manual only five objects can be prenascence condition because it says five objects for the five processes of sense consciousness. But actually not only these five material objects but also the other Nipphanna R|pas, the other concretely produced matter, can be prenascence condition. We have to understand here that not only the five objects are the prenascence condition for Cittas and Cetasikas. All 18 Nipphanna R|pas, all 18 concretely produced matter are the conditioned states in this relationship.

          Let us take eye-sensitivity. Can you see the eye sensitivity? No. But you can take eye sensitivity as object. When you take your eye sensitivity as object, there is a relationship between eye sensitivity and your mind, your Cittas and Cetasikas. That relationship is also ŒrammaÓa (object) prenascence condition. The same is true for ear sensitivity and so on.

          No only in the five sense door thought process but also in Manodvara thought process, ŒrammaÓa prenascence can be obtained. Whatever you take with your mind, not actually seeing and hearing with eyes and ears, but you take something in your mind and you are attached to it or you have Kusala with regared to that object, then the R|pa which you take as object is object prenascence condition for your Cittas and Cetasikas. This is prenascence condition.

          So we have postnascence and prenascence condition. They are the opposites of each other. In these two conditions one must arise before the other. In the prenascence condition the conditioning state must arise before the conditioned states. But in the postnascence condition the conditioning state must arise after the conditioned state. So they are opposites. Both postnascence and prenascence conditions are between mind and matter and matter and mind.

          The next is mind and matter to mind. Mind and matter must be conditioning states and mind is conditioned state. “In two ways concepts and mind and matter are conditions for mind- namely, by way of object and decisive support.”  For mind and matter to mind there are two conditions. One is object condition. The second is decisive support.

          “Therein, object is sixfold as visible form etc.”  That’s OK. The object condition is sixfold. “But decisive support is threefold namely, object decisive support, proximity decisive support and natural decisive support.”  There are three kinds of Upanissaya, decisive support.

          Now let us go to object condition. “Object condition is a condition where a conditioning state, as object, causes other states, the conditioned states, to arise taking it as their object. The six classes of objects are the conditioning states in theis relation, the corresponding Cittas and Cetasikas are the conditioned states.”  In ŒrammaÓa condition everything is a conditioning state–Citta, Cetasika, R|pa, PaÒÒatti and NibbÈna. Everything there is conditioning state. The conditioned states are only those that can take objects. So the conditioned states are only Cittas and Cetasikas. On the conditioning side there is Citta, Cetasikasss, R|pa, PaÒÒatti and NibbÈna. On the conditioned side there is Citta and Cetasikas only.

          You know how they are related. In order to understand the relationship of ŒrammaÓa you have to go back to the third chapter, the section on objects.

          Let us take the first Lobham|la Citta. What is the object of first Lobham|la Citta?  Lobham|la Citta is Akusala. Akusala citta cannot take Lokuttara object as object. The object of Lobhamuola Citta is 81 Lokiya Cittas, Cetasikas and R|pa, right? You may want to go back to the third chapter. If you want to explain the ŒrammaÓa condition, you have to go back to the third chapter, the section on objects. You pick up any object there as ŒrammaÓa conditioning and corresponding Cittas and Cetasikas as conditioned states. That is why Pattana is difficult. You have to go back to the previous chapters again and again.

          The next one is decisive support condition. We will do it next week.

 

Sadhu! Sadhu! Sadhu!

Student : Some teachers say there is Anantara Kamma.

Sayadaw: Anantara Kamma is between Magga and Phala.

Tape# 42                                              

11/7/95

Chapter 8 (E)

PaÔÔhÈna (Conditionality)

          Please look at page 315 in the manual, secting 17. “In two ways concepts and mind and matter are conditions for mind.” So this is PaÒÒatti, NÈma and R|pa to NÈma–concepts, mind and matter to mind. There are two conditions here. “In two ways concepts and mind and matter are conditions for mind, namely, by way of object and decisive support.” Concept, mind and matter are conditioning states. Mind is here conditioned state. There are two conditions. One is object condition and the other is decisive support.

          “Object is sixfold as visible form, etc.” Now you know sight, sound, smell, taste, touch and Dhamma objects. Do you remember Dhamma objects? It is not the same as the Dhamma objects you find in the MahÈsatipaÔÔhÈna Sutta. Here it is different. You have to go back to the third chapter. Dhamma objects are five sensitivities, 16 subtle matter, 89 Cittas, 52 Cetasikas, NibbÈna and PaÒÒatti. The sixfold objects are the conditioning states of object condition. What arae the conditioned states of object condition? Read the guide. “The six classes of objects are the conditioning states in this relation, the corresponding Cittas and Cetasikas are the conditioned States.” Cittas and Cetasikas are conditioned states and six kinds of objects are the conditioning states. Object condition is not diffeicult to understand. When you see something, there is the visible object and there is the seeing consciousness and Cetasikas. Visible object is object condition for seeing consciousness and its Cetasikas. When you take the sensitivities as object, then you are taking a Dhamma object. In that case the ogher types of consciousness and Cetasikas going with it are the conditioned states and the objects are the conditioning states. There are no Dhammas which are not objects. All the ultimate realities, PaÒÒatti and NibbÈna are the object condition. Cittas and Cetasikas are the conditioned states.

          Next is Upanissaya, decisive support or strong support. This Upanissaya is threefold. They are object decisive support (ŒrammaÓa Upanissaya), proximity decisive support (Anantara Upanissaya), and natural decisive support (Pakati Upanissaya). There are three of them. Of them the object itself when it becomes prominent serves as object decisive support. “When it becomes prominent” means when it is taken intensely. There are some objects which are taken intensely and there are objects that are not taken intensely. Here objects that ae taken intensely are the conditioning states of this condition.

          In the guide it says, “Object decisive support is a condition where the conditioning state is an exceptionally desirable (very desirable object such as the Buddha or Buddha statue) or important object which causes the conditioned states, the mental phenomena that apprehend it to arise in strong dependence on it.” When they take the object intensely, they are said to be in strong dependence on it. When we see the statue of the Buddha, we have joy, SaddhÈ or devotion. For Buddhists a statue of the Buddha is object decisive support condition.

          Here we have to understand which conditioned states take which conditioning states as object. Please look at this chart, ŒrammaÓa Adhipati and ŒrammaÓa Upanissaya. There on the conditioning side are 76 Lokiya Cittas, 47 Cetasikas and desirable 18 Nipphanna R|pas. You know the Nipphanna R|pas are the first 18 R|pas. They are here the ŒrammaÓa Upanissaya Condition for eigh Lobham|la Cittas. The eight Lobham|la Cittas take those objects (76 Lokiya Cittas, 47 Cetasikas and 18 Nipphanna R|pa) intensely. So the 76 Lokiya Cittas and so on are the conditioning states and the eight Lobham|la Cittas are the conditioned states.

          Then the 17 Lokiya Kusala Cittas are the conditioning states for the four KÈmÈvacara Kusala Cittas without ©ÈÓa, unaccompanied by knowledge. The four KÈmÈvacara Kusala Cittas unaccompanied by knowledge take the 17 Lokiya Kusala Cittas as strong object, or desirable object, or they take those objects intensely.

          Then the twenty Kusala Cittas (that is 21 except Arahatta Magga Citta), and lower three Phala Cittas and NibbÈna are the conditioning states for the four KÈmÈvacara Kusala Cittas with ©ÈÓa, accompanied by knowledge. The four KÈmÈvacara Kusala Cittas accompanied by knowledge take the twenty Kusala Cittas, three lower Phala Cittas and NibbÈna as object, as intense object.

          Arahatta Magga Cittas, Arahatta Phala Cittas and NibbÈna are the conditioning states for the four KÈmÈvacara Kiriya Cittas with ©ÈÓa. The four KÈmÈvacara Kiriya Cittas with knowledge take Arahatta Magga Citta, Arahatta Phala Citta and NibbÈna as intense objects. Then the eight Lokuttara Cittas take NibbÈna as intense object.

          So it is a little different from ordinary object condition. In ordinary object condition they just take the object, just that. But here the Cittas on the right side take the objects on the left side intensely. So those that take objects intensely are eight Lobham|la Cittas, eight KÈmÈvacara Kusala Cittas, four KÈmÈvacara Kiriya Cittas accompanied by knowledge and eight Lokuttara Cittas. Here not all Cittas and Cetasikas are the conditioned states. Only some of them are the conditioned states and they take their respective objects as objects.

          When we understand ŒrammaÓa Upanissaya we will understand ŒrammaÓa Adhipati. We will come to this later. This is ŒrammaÓa Upanissaya.

          The next one is proximity decisive support, Anantara Upanissaya. You have met Anantara, proximity. “Proximity decisive support is identical with proximity condition with respect to the conditioning and aonditioned states, but differs from it slightly in the forces of the conditions.” This difference is very subtle and very slight. So it is OK even if we don’t understand it.

          “Proximity is the force which causes the succeeding mental states to arise immediately after the preceding states have ceased; proximity decisive support is the force which causes the succeeding states to arise because they are stronly dependent on the ceasing of the preceding states.” Here they have strong force for the Succeeding Cittas and Cetasikas to arise, but actually they are pretty much the same. Whatever is Anantara is Anantara Upanissaya.

          The third condition is the widest, the most comprehensive. It may be called Pakati Upanissaya or it may be separated as Pakati Upanissaya. Let us follow Pakati Upanissaya because the English translation here is natural decisive support.

          “Natural decisive support is a wide relation that includes as the conditioning states all past mental or material phenomena that become strongly efficacious for the arising, at a subsequent time, of the conditioned states, which are subsequent Cittas and Cetasikas.” Now here conditioning states are what? All past mental or material Phenomena. The conditioned states are subsequent Cittas and Cetasikas. Actually PaÒÒatti is also a conditioning state here.

          Let us read the translation first. The natural decisive support is of manyu kinds–states of lust, etc., states of faith etc., pleasure, pain, individuals, food, seasons, lodgings. All these are the Pakati Upanissaya conditioning states. States of lust etc. means states of lust, hatred, delusion and so on. States of faith etc. means all Kusala states.

          “Prior lust may be a natural decisive support condition for the volitions of killing, stealing, sexual misconduct, etc.” That means a person has lust. Depending on that lust he may commit killing, or stealing, or sexual misconduct, or any other Akusala act. Then in that case lust that arose before is the decisive support condition for killing, stealing and so on that arise later. So they do not arise at the same time and they do not arise immediately. The conditioning state may arise at one time and the conditioned states arise at another time. Sometimes they may be years apart.

          Prior lust can be natural decisive support condition for Kusala states also. You want to get rid of lust. So you practise Dana (giving) or Sila (Keeping precepts) and Bhavana. So in that case prior Raga or lust is natural decisive support for Kusala which arises later. You want to get rid of lust and then you practise meditation. In that case lust is a decisive support condition for the Cittas and Cetasikas which arise during your meditation. So Akusala can be a natural decisive support condition for Kusala.

          “Prior faith for the volitions of fiving alms, undertaking precepts, and practising meditation”–you have SaddhÈ. Depending on SaddhÈ you practise DÈna, SÊla and BhÈvanÈ. In that case SaddhÈ is the natural decisive support conditioning state and later Kusala is the conditioned state.

          SaddhÈ also can be the decisive support conditionfor later Akusala. With SaddhÈ you make some donation. Then you see the person using it improperly. Then you have disappointment or remorse. In that case the prior faith or SaddhÈ is the decisive support of later Akusala. So Kusala can be the decisive support condition for both Kusala and Akusala and also AbyÈkata (indeterminate) as well. Depending on faith a person practises meditation and becomes an Arahant. The Kiriya Cittas that arise in the Arahant are conditioned by prior faith. In this relationship anything can be the decisive support condition for anything almost.

          So we have states of lust etc., states of faith etc. Here we just take faith as an example. We could take other things like giving or good learning. There are many things.

          The next one is pleasure. Pleasure can be the decisive support condition for Kusala, Akusala and AbyÈkata. Pleasure here means Sukha. Sukha means bodily Sukha. You have bodily Sukha. If you are attached to bodily Sukha, it is the decisive support condition for Akusala. You have Sukha now. In order to get Sukha in the future, you do meritorious deeds–DÈna, SÊla or BhÈvanÈ. In that case Sukha is the decisive support for Kusala. As a result of what you do, you may get results. These results are also conditioned by Sukha here. So Sukha can be the decisive support condition for Kusala, Akusala and AbyÈkata.

          For pain it is the same thing. You have pain and if you are sorry about pain or distressed, then pain is the decisive support condition for your Akusala. But if you have pain and in order to get rid of pain you may do something good. You may bow down to the Buddha or you may recite something. In that case pain is the decisive support for your Kusala.

          Then individuals–good friends, depending upon good friends you can get Kusala or sometimes Akusala. A friend is also a decisive support condition for your Kusala, Akusala or AbyÈkata.

          Food–you eat good food and you have good feeling. When you eat good food you have good feeling. When you eat bad food, you have bad feeling. So food may act asdecisive support condition.

          Season–if it is too cold you may be angry or depressed. When the climate is fair, sunny and bright, you feel good. Season can also be decisive support condition.

          Lodging or dwelling–you live in a good place or a bad place. Then that may be the condition for your Kussala, Akusala and also AbyÈkata.

          “All such things internal and external”–that means other person’s lust can be the decisive support for your Kusala. You see RÈga in some other person. So you try to get rid of your own RÈga and pactise meditation. In that case acnothe person’s RÈga (lust) is the decisive support condition for your practice of meditation which is Kusala. It canapply to everything here. So decisive support condition is a very wide one.

          Although it is wide, among the conditioned states there is no R|pa. There is just Cittas and Cetasikas.

          There is what is called Suttanta Pakati Upanissaya. What we are studying is Abhidhamma. It is said that Suttanta Pakati Upanissaya is wider than Abhidhamma Pakati Upanissaya, wider than Abhidhamma decisive support. So in that case even R|pa can be the conditioned state of Pakati Upanissaya. But that is Suttanta method because when something is, some other thing arises, like that. So they can be explained as being related as cause and effect. In Abhidhamma only the Cittas and Cetasikas are said to be the conditioned states of Pakati Upanissaya. Sometimes when cannot explain by way of any of the 24 conditions, we will say it is according to Suttanta Pakati Upanissaya. So it is very wide.

          ŒrammaÓa and Upanissaya  are the conditions for concepts, mind and matter to mind. On the conditioning side there are concepts, mind and matter. On the conditioned side there is only mind. That means Cittas and Cetasikas.

          Next is mind and matter for mind and matter, so mind and matter to mind and matter. There are nine conditions–predominance, conascence, mutuality, support, nutriment, faculties, disassociation, presece, disappearance. These nine are for mind and matter to mind and matter. That means both the conditioning and the conditioned states consist of mind and matter.

          The first one is Adhipati, predominace condition. Predominance condition is twofold. There are two kinds of predominance condition. They are object predominance (ŒrammaÓa Adhipati) and consscence predominance. Adhipati is of two kinds–ŒrammaÓa Adhipati and SahajÈta Adhipati.

          ŒrammaÓa Adhipati is the same as ŒrammaÓa Upanissaya. The same chart will werve for ŒrammaÓa Adhipati. Whenever there is ŒrammaÓa Upanissaya there is ŒrammaÓa Adhipati. And whenever there is ŒrammaÓa Adhipati there is ŒrammaÓa Upanissaya. They are identical.

          The second one is SahajÈta Adhipati. Since there is the word SahajÈta, you understand that they must arise together and exist together. “SahajÈta Adhipati is a condition where a conditioning state dominates conditioned states conascent with itself.” They must arise together. One is the predominance condition and the others are the conditioned states of that condition.

          How many Adhipatis are there? There are four. Do you remember them? They are Chanda, VÊriya, Citta and VÊmaÑsÈ. You can go back to page 274. There is predominance of desire (chanda), predominance of energy (VÊriya), predominance of consciousness (Citta) and predominance of investigation (VÊmaÑsÈ). VÊmaÑsÈ actually means ©ÈÓa, wisdom. These four are the conditioning states of conascence predominance condition. But only one on a given occasion can be the predominance condition. Although there may be three or four of these rising together, not all three or four of these can be the conditioning state of predominance. Adhipati means chief or supreme. So there must be only one Adhipati at a time. When Chanda is Adhipati, the others are not Adhipati. It is like that. When we take Chanda as the Adhipati condition, then the other three and the Cetasikas are the conditioned states.

          “The conditioning states in this relation are the four predominants–desire, energy, consciousness and investigation. Only one of these can take on the role of predominance condition on a given occasion, and then only in Javana Cittas.” Go to page 276 above guide 22. “Only one predominant is obtained at a time, according to circumstances, and only in Javanas with two roots or three roots." You must understand that. "Only in Javana Cittas" means only in two-root and three-root Javana Cittas not in one-root or rootless Cittas. "The “conascent mental and material phenomena are the conditioned states.

          What Citta can we take? Let us take Lobham|la Citta. How many Cetasikas are there? 19. Is there Chanda with Lobham|la Citta? Yes. If Chanda is the predominant factor, then citta and the other 18 Cetasikas are the conditioned states. Is there VÊriya? Yes. If VÊriya is the predominant factor, then Chanda and the others are the conditioned states. Then if we take Lobham|la Citta as’ conditioning state, the 19 Cetasikas are the conditioned states. VÊmaÑsÈ is not present.

          In order to explain VÊmaÑsÈ what Citta must we take? Let us take the first KÈmÈvacara Kusala Citta as example. How many Cetasikas are there? 38. So there Chanda, VÊriya, Citta or VÊmaÑsÈ may be the conditioning state. The others are the conditioned States. So since they arise together they are called SahajÈta Adhipati. They arise together with states they condition. Adhipati has two varieties–ŒrammaÓa Adhipati and SahajÈta Adhipati.

          The next one is conascnce condition, SahajÈta. “The conascence condition is threefold (There are three kinds.): consciousness and mental factors are a condition for one another and for the conascent material phenomena (That is one.); the four great essentials mutually and for the derived material phenomena (That is two.); the heart base and the resultant (mental aggregates) for one another at the moment of rebirth linking.” Here conascence condition is described in three sentences.

          One is on the conditioning side citta and Cetasikas. On the conditioned side is Citta, Cetasika and SahajÈta  R|pa, conascent material phenomena. And then the four great essentials (We cannot take consciousness here) are on the conditioning side and on the conditioned side are the four great essentials and the derived material phenomena, UpÈdÈr|pa. Then the third is heart base and the resultant mental aggregates for one snother at the moment of rebirth linking. At the moment of PaÔisandhi we take heart base as conditioning and the resultant mental aggregates (Cittas and Cetasikas) as conditioned. We may also take Citta and Cetasikas as conditioning and the heart base as conditioned. They arise together and some are also reciprocal. Citta/Cetasikas to Citta/Cetasikas–they are reciprocal. But Citta to conascent mterial phenomena is not reciprocal.

          Let us take the first Lobham|la Citta. There is first Lobham|la Citta and 19 Cetasikas and R|pa born of Citta. Let us take Citta as conditioning state. Cetasikas and R|pa are the conditioned states.

          Then there are four great essentials–PathavÊ, Œpo, Tejo and VÈyo–and there are also other UpÈdÈr|pas also. So you take one great essential as conditioning state and the other three great essentials and UpÈdÈr|pas as conditioned states. Let us say you take earth element as conditioning, then water element, fire element, air element and other UpÈdÈr|pas are conditioned. UpÈdÈr|pas are only on the conditioned side, not on the conditioning side.

          The third is heart base and conascent Cittas and Cetasikas. When we take heart base as SahajÈta condition, Citta and Cetasikas are conditioned states. When we take Citta and Cetasikas as conditioning states, then heart base is the conditioned state.

          At the moment of PaÔisandhi there is reciprocal conditioning between NÈma and R|pa. But during life there is only one way conditioning, not reciprocal conditioning. Citta and Cetasikas are on the conditining side. On the conditioned side are Citta,Cetasikas and R|pa. On the conditioning side are the four essentials and on the conditioned sied are the four essentials and UpÈdÈr|pa. For number three heart base is the conditioning state and Citta and Cetasikas are conditioned. Or Citta and Cetasikas are the conditioning state and heart base is conditioned.

          If you understand consscence condition you understand mutuality condition. Inmutuality condition in the first part you don’t find R|pas. Here both conditioning and conditioned states are Cittas and Cetasikas. There is no R|pa here because during life NÈma and R|pa are never reciprocal.

          The four great essentials for one another have mutuality condition. Here also there are only four great essentials on both conditioning and the conditioned side.

          The heart base and the resultant mental aggregates are mutually conditioned. When we take heart base as conditioning, the mental aggregates are conditioned. When we take mental aggregates as conditioning, then the heart base is conditioned.

          Which is wider conascence or mutuality condition? Conascence condition is wider. Where ever there is mutuality condition there is conascence condition. But it is not necessarily true that where thre is conascence condition. There may or may not be mutuality condition. For example between Citta and R|pa born of Citta there is only conascence condition, but not mutuality condition.

          “This is compared to a tripod, each leg of which assists the other two legs reciprocally in enabling the tripod to stand upright.” It is compared to three sticks put together so that they stand.

          “The conditioning state in the relation of mutuality gives its force to the conditioned state and also receives the force of the conditioned state.” It gives its force to the others and it receives force from others. That is mutualit condition. But in the SahajÈta condition it is only one way.

          Next is support condition, Nissaya. “The support condition is threefold. Consciousness and the mental factors are a condition for one another and conascent material phenomena; the four great essentials or one another and derived material phenomena; and the six bases for the seven consciousness elements.” So here the SahajÈta Nissaya and PurejÈta Nissaya are mentioned. “Consciousness and mental factors are a condition for one another and conascent material phenomena”–that is SahajÈta. It is the same as SahajÈta. They arise at the same time and one is the support for another. “Then the four great essentials for one another and derived material phenomena”–this is also SahajÈta Nissaya. These two are the same as in conascence (SahajÈta) condition. “The six bases for the seven consciousess elements”–this is PurejÈta, prenascence support. That means they arise before the conditioned states and they are existing when the conditioned states arise. Here the conditioning states are the six bases–eye base, ear base and so on. The conditioned states are seven consciousness elements. That means all 89 types of consciousness. Do you remember the seven consciousness elements? There are 18 DhÈtus. Among the 18 DhÈtus there are Cakhu ViÒÒÈÓa DhÈtu, Sota ViÒÒÈÓa DhÈtu and so on. They are called seven consciousness elements. Seven consciousness elements means the same thing as 89 types of consciousness. Here the six bases are the conditioning states and seven consciousness elements or all 89 types of consciousness are the conditioned states.

          When seeing consciousness arises it depends on the eye base. That eye base arose before the arising of seeing consciousness. When seeing consciousness arises, eye base is already there. It is in its static stage, second stage or present stage. That is why it is called PurejÈta–before arisen, which has arisen before.

          “PurejÈta Nissaya includes two subsidiary types. One is simple base prenascence support (Vatthu PurejÈta Nissaya), which is identical with base prenascence discussed under the prenascence condition. The other is called base-object prenascence support.” There are four names here–Vatthu ŒrammaÓa, PurejÈta and Nissaya. That thing must be at the same time a base and an object and It must have arisen before, and it must be a support. Something that can answer all these four conditiones is only one and that is heart base. Heart base is a base. And it can be the object. We will come to that later. It arose before the Citta arises and it serves as a support. Heart base is called here base object prenascence support–Vatthu ŒrammaÓa PurejÈta Nissaya.

          Thus on such an occasion the heart base is simultaneously a support and an object for a single Citta. Referring to this condition the PaÔÔhÈna states: ‘One contemplates with insight (That means one practises VipassanÈ meditation.) on that internal base.’” So one may take the heart base as an object of VipassanÈ meditation and try to see it as impermanent, suffering and non-self. In that case heart base is a base object prenascence support condition for the Citta.

          “One enjoys it and delights in it.” That is another thing, not VipassanÈ. “One enjoys it and delights in it; making it an object, lust arises, wrong view arises, doubt arises, restlessness arises, displeasure arises.” When one delights in it, there is a kind of Lobha. The heart base is conditioning and in this case Lobha is conditioned. Wrong view may arise taking heart base as condition. Doubt may arise, restlessness may arise, displeasure may arise–in these cases the heart base is the base object prenascence support condition and lust and others are the conditined states.

          PurejÈta, prenascence, can be divided into vatthu PurejÈta (That is just the base.) and then Vatthu PurejÈta Nissaya. It must be base and object. It must have arisen before and it must be a support.

          Next is nutriment cndition, ŒhÈra. How many ŒhÈras are there? Four ŒhÈras. Where do you find them? In the seventh chapter on page 275. They are edible food, contact, mental volition and consciousness. In PÈÄi they are Kabilikara ŒhÈra, Phassa, CetanÈ and ViÒÒÈÓa. These four are called Ahare. The first one is R|pa. The remaining three are NÈma.

          Nutriment condition is twofold. Edible food is a condition for the body. That is one. Immaterial nutriment (That means NÈma nutriment.) is the condition for the conascent mind and matter. The essential or main function for nutriment condition is supporting or reinforcing. But it also produces. Although its main function is supporting, at the same time that it supports, it produces also.

          For example, you eat something. There is ŒhÈra in the food. That ŒhÈra produces R|pa born of ŒhÈra. You  may go back to the sixth  Chapter. Here ŒhÈra condition is not pure supporting or reinforcing condition. It is producing and at the same time reinforcing.

          “Material nutriment is the nutritive essence found in edible food which is the conditioning state for the Physical body. “This physical body means our body which has one cause, two causes, three causes and four causes. “When food is ingested, its nutritive essence produces new matter born of nutriment.” So it produces and reinforces the material groups born of all four causes. It produces, maintains and reinforces them, keeping them strong and fresh so they may continue to arise in succession. ŒhÈra conditionor nutriment condition is producing condition as well as supporting condition.

          The internal nutriment contained in the material groups born of all four casuses also serves as a condition by reinforcing the internal material phenomena coexisting with it in its own group and the material phenomena in the other groups situated in the body.” Do you remember the groups of R|pa? Go back to the sixth Chapter. Let us say Cakkhu Dasaka, eye decad. Eye decad means eye sensitivity, the eight inseparables and JÊvita. Among the eight inseparables there is ŒhÈra or Oja, nutriment. By reinforcing the internal material phenomena coexisting with it in its own group and the material phenomena in other groups situated in the body–So it coexists with its own group and with matter in other groups situsted in the body.

          There are three mental nutriments–Phassa, CetanÈ and ViÒÒÈÓa or Citta. These are conditions for the conascent mental and material phenomena. They must be arising at the same time. And one it the condition for the others.

          Now contact–you can pick up any Citta for contact (Phassa). Let us take first Lobham|la Citta which has 19 Cetasikas. Phassa is there nutriment condition. Citta and the other are conditioned states. CetanÈ is the same. You can pick up any Citta. Then for consciousness you can pick up any consciousness. The immaterial nutriment are the conditioning states for the conascent NÈma and R|pa.

          Let us again take the first Lobham|la citta. There Phassa is the nutriment condition and Citta and 18 Cetasikas and R|pa born of Citta are the conditioned states. In the same way you explain the others too.

          Now faculty condition–how many faculties are there? 22 faculties. You have to go back to the seventh chapter. “The faculty condition is threefold: the five sensitive organs are a condition for the five kinds of consciousness.” What are the five sensitive organs? Eye, ear, nose, tongue and body. They are the condition or the five kinds of consciousness – eye consciousness, ear, nose tongue and body consciousness.

          The material life faculty (R|pa JÊvita Indriya), for the material phenomena born of Kamma, the immaterial faculties, for conascent mind and matter”–so the first one is what? Prenascence faculty. Again eye sensitivity must have arisen before eye consciousness. When eye consciousness arises, it must be existing. It must be in its present stage. In that case eye sensitivity is the conditioning state and eye consciousness is the conditioned state.

          “This condition is compared to a panel of ministers, each of whom has freedom of control in governing his particular region of the country and does not attempt to govern the other regions.” That means they are supreme in their own fields or domains, but not over all.

          “As stated in the text, there are three types of faculty condition: 1. Prenascence. 2. Material life faculty, and 3. Conascence faculty.” Prenascence faculty is the five sensitivities which are the condition for the five Cittas.

          “Good eyes produce acute vision while weak eyes result in poor vision.” Good eye sensitivity is a condition for acute vision. That means acute seeing consciousness, good seeing consciousness. Weak eye sensitivity is a condition for poor vision or poor seeing consciousness.

          The second is material life faculty (That is JÊvitindriya.) in the material groups are born of Kamma–so how many groups are born of Kamma? Nine groups. In those groups there is always JÊvitindriya. That JÊvitindriya is a condition for the other nin material phenomena in the same group. It controls them by maintaining their vitality. It supports them. It maintains them so that they do not grow stale or something like that.

          Number three is “The  15 immaterial faculties are each a conascence faculty condition for the associated mental states and the conascent material phenomena.” What are the 15 immaterial faculties? Go back to page 273. Let us find out the 15 immaterial faculties. Is eye faculty immaterial? No. Is ear faculty immaterial? No. Nose tongue and body faculties? No. Feminity and masculinity? No. Life faculty?  Yes. There are two kinds of life faculty–R|pa and NÈma. So we get one. Mind faculty? Yes. Pleasure faculty? Yes. Pain faculty? Yes. Joy faculty? Yes. Displeasure faculty? Yes. Equanimity faculty? Yes. Faith, energy, mindfulness, concentration faculties? Yes. Wisdom faculty? Yes. The faculty “I will know the unknown”? Yes. The faculty of final knowledge? Yes. The faculty of one who has final knowledge? Yes. There are altogether 15. The  15 immaterial faculties are in reality how many? JÊvita, Citta, pleasure and so on are VedanÈ, and then faith (SaddhÈ), energy (VÊriya), mindfulness (Sati), concentration (EkaggatÈ), wisdom and others (PaÒÒÈ). In reality there are eight–JÊvita, Citta, VedanÈ, SaddhÈ, VÊriya, Sati, EkaggatÈ and PaÒÒÈ. Although by name there are 15 immaterial factors, in reality, or by ultimate reality there are eight states, eight Cetasikas.

          “They are each a conascence faculty condition for the associated mental states and the conascent material phenomena.” Let us take mind faculty. Mind faculty means Citta. Let us take JÊvita, NÈma JÊvita. Jivitindriya arises with how many cittas? 89. Then you can pick up first Akusala Citta. It has 19 Cetasikas. From 19 Cetasikas you take Jivitindriya. Jivitindriya is the faculty condition and Citta, other Cetasikas and R|pa born of Citta are the conditioned states.

          Let us take SaddhÈ as an example. Which Citta will you take as an example for SaddhÈ? First KÈmÈvacara Kusala Citta. You pick up SaddhÈ as conditioning state and Citta, plus other 37 Cetasikas and R|pa born of Citta are the conditioned states. It is like that.

          Now in the guide on page 320, “Of the faculties, the two sex faculties of femininity and masculinity do not become conditioning States in the faculty condition. “ They are not included in the faculty condition although they are included in the 22 faculties. In 22 faculties there are masculinity and femininity, but they are not taken as faculty condition in PaÔÔhÈna.

          “They are excluded because they do not have the functions of a condition. A condition has three functions–producing, supporting and maintaining. “If they are to be a condition, they must either produce, support or maintain. “The sex faculties do not execute any of these functions. Nevertheless, they are still classed as faculties because they control the sexual structure, appearance, character and disposition of the body (They have control over these.), so that the whole personality tends towards either femininity or masculinity.” They have control over sexual structure, appearance and so on, so they are called faculties. In the PaÔÔhÈna they are not included in the faculties because they do not have the functions of a condition. In order to be a condition they must produce, they must support and they must maintain. Here they do not produce, they do not support, they do not maintain. They just have control over some structure, appearance and so on. So they are not included in faculty condition.

          The other explanation is that faculty condition is common with presence condition. So if one is to be a faculty condition, one must also be a presence condition. That means both the conditioning states and the conditioned states must arise at the same time, exist at the same time. When at first masculinity or femininity arise, there are no sexual structures, appearances and so on. At the moment of PaÔisandhi how many R|pas arise for a human being? Only thirty R|pas. Among them there must be either femininity or masculinity. At that moment, at the first moment of PaÔisandhi the being is very very small. At that moment thee are no sexual structures, no sexual appearance, no character and no sexual disposition. They have not yet arisen. So they are not yet present at that time. That is why masculinity or femininity cannot be called a condition.

          Next is the dissociation condition, Vippayutta. “The dissociation condition is threefold; at the moment of rebirth linking the heart base is a condition for resultant (mental aggregates), and consciousness and mental factors for conascent matter by way of conascence (This is one dissociation.); the postnascent consciousness and mental factors for this prenascent material body by way of postnascence (This is the second dissociation); the six vases, in the course of life, for the seven consciousness elements by way of prenascence.” So we get here three dissociation conditions. The first one is what? Conascence. The second one is what? Postnascence. And the third? Prenascence. In order to be a dissociation condition it must arise at the same time with the conditioned states or it must have arisen before or after the conditioned states.

          In this Vippayutta although mind and matter arise together, they are said to be not mixed. They are dissociated although they arise together. So it is compared to a mixture of water and oil which remain separate although placed together. Or it is compared to six tastes mixed together. When you mix together six tastes, they taste differently. They do not really mix. They are not blended. They are separate. In the same way although mind and matter arise at the same time, they are said to be dissociated, not associated.

          Only those that are suspected to be associated are called dissociated. That means at the moment of PaÔisandhi heart base and PaÔisandhi Citta arise together, so close together that we might suspect that there might be Sampayutta (association) condition there. In order to prevent that we say, “No, this is Vippayutta.”

          Everything that is dissociated is not caled Vippayutta condition. Because matter and matter are also Vippayutta. Sampayutta is said to exist only for mental properties. Only Citta and Cetasikas can be Sampayutta. Somanassa Sahagata DiÔÔhigata Sampayutta, right – when we use Sampayutta we use it for Cittas and Cetasikas, not for Citta, Cetasikas and R|pa. The name Vippayutta or dissociation is given to those phenomena that are suspected of being associated. Otherwise we do not call them dissociation condition. That is why R|pa and R|pa are not said to be related by dissociation condition although they are dissociated because they have no Sampayutta nature.

“Dissociation condition is a condition where the conditioning state is either a mental phenomena that assists present material phenomena or a material phenomena that assists present mental phenomena. In this relationship the two components–the conditioning state and the conditioned state–are necessarily of different types: if one is matter the other must be mind; if one is mind the other must be matter.” This is like a mixture of water and oil.

“Thus at the moment of rebirth the heart base and the mental aggregates arise simultaneously, each a dissociation condition for the other.” Heart base is a dissociation condition for Cittas and Cetasikas. Cittas and Cetasikas are a dissociation condition for heart base.

“At the moment of rebirth, again, the mental agregates are a condition for the other kinds of Kamma born matter.” At the moment of PaÔisandhi there is the thirty kinds of Kamma-born matter. So the mental aggregates are a condition for the Kamma-born matter. “During the course of existence they are a cause for mind-born matter.” At the moment of PaÔisandhi they are a condition for Kamma-born matter. During life they are a condition for mind-born matter, Citta-born matter.

“Dissociation also comprises prenascent and postnascent types: the former obtains between matter as the conditioning state and mind as the conditioned state.” Prenascent dissociation condition is that where matter is conditioning state and mind is conditioned state.

“The latter obtains between mind as the conditioning state and matter as the conditioned state.” That is for postnascence. For postnascence conditioning state is the mind and the conditioned state is matter.

“These are identical with prenascence support condition and postnascence condition, respectively. In  the prenascence condition R|pa is  the conditioning, like in eye sensitivity and eye consciousness. Eye sensitivity arises before and when eye consciousness arises, it is in its static stage. This is prenascence, PurjÈta. Postnascence Citta arises and it supports the R|pa that is already there, R|pa born of one cause, two causes, three casuse, four causes. In the prenascence condition matter is conditioning and mind is conditioned. In postnascence condition it is the opposite. Mind is the conditioning state and matter is the conditioned state. So there are three kinds of disscociation.

There are five kinds of presence and non-disappearance. “The presence and non-disappearance conditions are altogether of five kinds: conascence, prenascence, postnascence, edible food and material life (JÊvita).” That means SahajÈta Atthi, PurejÈta Atthi, PacchajÈta Atthi, ŒhÈra Atthi and R|pajÊvita Indriya Atthi. Since they are common with Atthi, they must be existing when they are conditions. They must be existing with the conditioned states. Presence condition and non-disappearance condition are the same. They are the same in meaning. Only the names are different.

“In this relationship a conditioning state helps the conditioned states to arise or persist in being during a time when it exists along side the conditioned states. It is not necessary, however, for the conditioning state and the conditioned states to be sonascent.” That means to arise together–it is not necessary for them to arise together.

“All that is required is for the two to temporarily overlap.” That means one arises before and then the other arises while the first one is still existing. That is what overlap means here.

“And for the conditioning state to support in some way the conditioned states during the time they overlap. Thus presence condition includes prenascence and postnascence as well as conascence.” SahajÈta we can also have here.

“While the text mentions only five types of prenanscence condition, Since these five in turn include additional subsidiary types, presence condition comprises a wide variety of other conditions.” There are many presence conditions. “This will become clear in the next section, which deals with the subsumption  of all conditional relations under the four master conditions. “That is on page 323 of the manual.

NibbÈna is not included in the presence condition. Why? We say NibbÈna is Nicca. There are two explanations. Presence condition means when it is present, it is conditioned, but when it is absent, it is not conditioned. NibbÈna is always there. NibbÈna is never not there. So NibbÈna is not included in presence condition.

Also the presence condition means it must have three submoments – arising, presence and disappearance. When a certain phenomenon has these three phases, we call it to be present. But NibbÈna has no arising and no disappearing. That is why NibbÈna is not included in presence condition.

Let us compare presence condition with disappearance condition also Disappearance condition means when it disappears, it is a condition for the subsequent Citta to arise as in the proximity condition. One Citta disappears so that the next citta can arise. But here with regard to NibbÈna, NibbÈna is always there. It never disappears. Therefore it can never have disappearance condition. If it cannot have disappearance condition, it cannot have presence condition also. NibbÈna is not included in presence condition. We must not consider that NibbÈna is nothing just because NibbÈna is not included in presence condition.

Presence condition has many varieties. You can see that on the chart.

For mind and matter to mind and matter how many conditions did we ger? Nine conditions. These nine also have different varieties. So with these varieties we get more than 24 conditions. In Hetu there are no varieties. In ŒrammaÓa there are no varieties. Adhipati has two varieties–ŒrammaÓa Adhipati and SahajÈta Adhipati. Anantara Samanantara, SahajÈta and Annananna have no varieties. Nissaya has many varieties–SahajÈta Nissaya

Tape ended.

Sadhu! Sadhu! Sadhu!

           

                  

Tape# 43

11/14/95

Chapter 8 (F)

Review of 24 Conditions

          Last week we almost finished the section on PaÔÔhÈna. A very small protion is left to be covered. Before we go to that portion we will go back to the 24 condtitions and try to understand the conditioning states and the conditioned states in each of the 24 conditions. Although it will be difficult for you to remember all, at least I want you to understand or know how to read these pages.

          The first one is Hetu condition. Hetu means root and there are six roots. In each condition there are a conditioning state and a conditioned state, then we can find out whether there is a understand what are the conditioning states. So first we should understand what are the conditioning states and what are the conditioned states of each condition. So in number one the six Hetus are the conditioning states. The conditioned states are the 71 Sahetuka Cittas (89 minus 18.). We leave out Ahetuka Cittas. We also have 52 Cetasikas expect Moha Hetu. There are no other Hetus, so it has to be left out. Then there is also R|pa born of Citta, but here R|pa born or Sahetuka Citta, R|pa born of Citta accompanied by Hetu. And there is Kamma-born R|pa (That means at the moment of paÔisandhi there is Kamma-born R|pa.) and that PaÔisandhi should sahetuka, paÔisandhi with roots. On the conditioning side there are six Hetus and on the conditioned side there are 71 Sahetuka Cittas, 52 Cetasikas, and R|pa born of Citta and R|pa born of Kamma.

          Number two is ŒrammaÓa, object condition. There is nothing which is not the object. Everything there is including NibbÈna and PaÒÒatti are objects. So there are 89 Cittas, 52 Cetasikas, 28 R|pas all belonging to past, present and future. So past Cittas, Cetasikas and R|pas, present Cittas, Cetasikas and R|pas, future Cittas, Cetasikas and R|pas are included as well as timeless PaÒÒatti and NibbÈna. NibbÈna and PaÒÒatti are timeless. We cannot say NibbÈna is past, or present, or future. We cannot say PaÒÒatti is past, present or future either.

          On the conditioned side there are only Cittas and Cetasikas. They must take the conditioning states as objects. Only Cittas and Cetasikas can take objects, not R|pa. R|pa, NibbÈna  and PaÒÒatti are not on the conditioned side. On the conditioning side there are Cittas, Cetasikas, R|pas, NibbÈna and PaÒÒatti. On the conditioned side there are only Cittas and Cetasikas.

          Next there is Adhipati, predominance. There are two kinds of Adhipati. The first one is ŒrammaÓa Adhipati and the second one is SahajÈta Adhipati. We studied ŒrammaÓa Adhipati last week. That was more detailed than is given here. ŒrammaÓa Adhipati means the object which is taken is taken intensely, so it is a very desirabke object. Here on the cnditioning side we have 18 desitabke Nippahanna R|pas. You know that the Nipphanna R|pas are the first 18 of the 28 R|pas. There are 84 Cittas, those other than two Dosam|la Cittas, two Moham|la Cittas and body consciousness with pain (That means Dukkha Sahagata Kaya ViÒÒÈÓa.). Then there are 47 Cetasikas other than Dosa, IssÈ, Macchariya, Kukkuccha and Vivikiccha. There are 52 minus five. All are taken intensely and belong to the past, present or future, and NibbÈna which is timeless. They are the conditioning states.

          On the conditioned side there are eight Lobham|la Cittas, eight Mahakusala Cittas (That means eight KÈmÈvacara Kusala Cittas.) four Mahakiriya Cittas accompanied by ©ÈÓa and the eight supramundane Cittas. Only these Cittas take objects intensely. The Cetasikas are 45 those other than Dosa, IssÈ, Macchariya, Kukkucca, VicikicchÈ and AppamaÒÒÈ (AppamaÒÒÈ means KaruÓÈ and Mudita.) All these may take their objects intensely. In order to go into more detail you refre to the chart given out last week. If some conditioning state and some conditioned state are included in these, then we can say there is the ŒrammaÓa Adhipati relstion between these two.

          The second one is SahajÈta Adhipati. SahajÈta Adhipati means conascence predominance. That means they must arise together and then one becomes predominant. There are four Adhipatis–Chanda, VÊriya, Citta, VÊmaÑsÈ. Any one among three or four predominant factors which are Chanda, VÊriya and VÊmaÑsÈ concomitant with 52 predominant Javanas Javanaand one-root Javanas. So we take only rwo root Javanas and three root Javanas. How mant one root Javanas are there? Two Moham|la Cittas. How mant noo root Javanas are threr? Just one, HasituppÈda. We take out three, so we get 52 Javanas. We take Chada, VÊriya and VÊmaÑsÈ which means knowledge, concomitant with these 52 Javanas. These three cannot be prdominant at the same time, at the same moment. That is why it is said “any one among”. For Citta we take 52 predominant Javanas. Chanda VÊriya any VÊmaÑsÈ are those that are concomitant with 52 predominant Javanas. And for Citta Adhipati we take 52 Javanas. At one time only one can be predominant, either Chanda, VÊriya, VÊmaÑsÈ or Citta.

          On the conditioned side we get 52 predominant Javanas, 51 Cetasikas other than VicikicchÈ (VicikicchÈ and Adhipati are incompatible.) except the predominant factor and R|pa born of predominant Citta. That means when for example Chanda is Adhipati, then we have to leave Chanda out of the Cetasikas on the conditioned side. When VÊriya is Adhipati, then we have to leave VÊriya out of the conditioned states. When VÊmaÑsÈ is Adhipati, then  we have to take out VÊmaÑsÈ from the conditioned states–so except the predominant factor and R|pa born of the predominant Citta.

          On the conditioning side “any one among three or four” –I hope you understand that. Why three or four? Because VÊmaÑsÈ does not arise with some Jabanas. There is no VÊmaÑsÈ in Javanas without ©ÈÓa. That is why it is said “three or four”. You get all four sometimes and sometimes you get only three.

          The next one is Anantara, immediate, no gap. Preceding 89 Cittas except Cuti of Arahants (because there is no more Citta after the death consciousness of Arahants, it has to be excepted), and then 52 Cetasikas are the conditioning states.

          On the conditioned side there are 89 succeedig Cittas including Cuti of Arahants and 52 Cetasikas. So Cuti Citta of Arahants is not a conditioning state of Anantara, hut is a conditioned state of Anantara.

          When you understand Anantara, you understand Samanantara. They are the same.

          Now we come to SahajÈta. Sahahata is complicated. I have added something there. At first I made it as it given in the Burmese books. But there the conditioning states and the conditioned states are just given. The conditioning states are not made to correspond with the conditioned states. Although it is according to the Burmese books, I think it is better to add something so we understand clearly. Otherwise we have to say some other thing.

          On the conditioning side the first group both at Pavatti (Pavatti means during life.) and PaÔisandhi there are 89 Cittas, 52 Cetasikas which support each other and each other as well as Citta-born R|pa at Pavatti and Kamma-born R|pa at PaÔisandhi. Citta one hand and R|pa on the other are not reciprocally supported. R|pa is always on the conditioned side. So here 89 Cittas and 52 Cetasikas that is all. What kind of 89 Cittas and 52 Cetasikas must they be? Thay must be those which support each other, each other as well as R|pa, during life R|pa born of Citta and at the moment of PaÔisandhi R|pa born of Kamma.

          On the conditioned side both at Pavatti and PaÔisandhi, during life and at relinking, there are 89 Cittas and 52 Cetasikas which are supported be each other and Citta-born R|pa at Pavatti and Kamma-born R|pa at PaÔisandhi.

          When Citta is conditioning state–let us take first Lobham|la Citta. In the first Lobham|la Citta there are 19 Cetasikas and R|pa born of Citta. You look at these three. When Citta is the conditioning state, Cetasikas and R|pa are the conditioned states. When Cetasika is a conditioning state, then Citta and R|pa are the conditioned stateds. R|pa is always on the conditioned side and never on the conditioning side.

          Let us take first KÈmÈvacara VipÈka Citta as PaÔisandhi Citta. There are 33 Cetasikas and let us say for human beings thirty R|pas born of Kamma. In that case PaÔisandhi Citta is a conditioning state. Cetasikas and R|pa born of Kamma are the conditioned states. If we take Cetasika to be the conditioning state, then Citta and R|pa born of Kamma are the conditioned states.

          The next group is R|pa to R|pa. The four great essentials comprising Citta-born R|pa, Kamma-born R|pa at PaÔisandhi, and then external R|pa, R|pa born of ŒhÈra, R|pa born of Utu, Kamma-born R|pa in ASaÒÒÈ Bhava, Kamma-born R|pa at PaÔisandhi which support each other and depending matters are conditiong states. The four great essentials and the depending matter-this is what is important here. Depending matter means UpÈdÈr|pa. These four great essentials are Citta-born R|pa, Kamma-born R|pa at PaÔisandhi and so on.

          On the conditioned side are the four great essentials together with depending matter. That means all R|pa-Citta-born R|pa at Pavatti and Kamma-born R|pa at PaÔisandhi are included in the four great essentials together with depending matter. That is why in the Burmese books Citta-born matter at Pavatti and Kamma-born matter at PaÔisandhi are not given in the first group.

          Let us take the eye decad. Among the eye decad R|pas there are the four great essentials. If you take one great essential as conditioning state, what are the conditioned states? The remaining three great essentials and depending matter are the conditioned states.

          Then the last group the mental aggregates at PaÔisandhi in five aggragate existence (That means human beings, Devas, ApÈyas.) and heart base which support relasted only at the monent of PaÔisandhi. During life time they are not said to be supporting reciprocally. Mental aggragates at PaÔisandhi means Citta and Cetasikas. Since it is at PaÔisandhi what typr of mental aggragates will they be Kusala, Akusala, VipÈka or Kiriya? VipÈka, actually VipÈka Cittas and Cetasikas and in five aggragate existence hesrt base which support each other.

          On the conditioned side there are heart base supported by mental aggragates at PaÔisandhi in five aggragate existence and mental aggragates at PaÔisandhi in five aggregate existence supported by heart base. That means heart base supported by Citta and Cetasikas, and Cittas and Cetasikas supported by heart base.

          At the moment of PaÔisandhi for a human being there is first KÈmÈvacara VipÈka Citta and then Cetasikas. These two are mental aggregates. Then there are thirty R|pas and among them there is heart base. Mental aggregated are the conditioning states and heart base is conditioned state. Again heart base is the conditioning state and the mental aggregates are the conditioned states. Here at the moment of PaÔisandhi NÈma supports R|pa and R|pa supports NÈma. But during life NÈma supports R|pa only.

          If you understand SahajÈta, you understand AÒÒamaÒÒa, mutual support. But here both at Pavatti and PaÔisandhi 89 Cittas and 52 Cetasikas support each other. There are no R|pas here because there is no mutual support between NÈma and R|pa during life time. On the conditioned side it is the same. Both at Pavatti and PaÔisandhi there are 89 Cittas and 52 Cetasikas which support each other.

          The four great essentials also have AÒÒamaÒÒa relationship. There are the four great essentials only, no dependent matter here. These four great essentials comprise Citta-born R|pa, Kamma-born R|pa at PaÔisandhi and so on. The four great essentials support each other. On the conditioned side it is the same.

          Let us take the eye decad as an example. There are ten R|pas in the eye decad group. If wer take earth element as conditioning state, then the other three are the conditioned states. We do not take UpÈdÈr|pas here because UpÈdÈr|pas and four great essentials do not mutually support each other. The four great essentials only support the UpÈdÈr|pas. Depending matter does not support the four great essentials. Since they are depending, they have to depend on the four great essentials. AÒÒamaÒÒa condition can be obtained only between four elements, not between four great elements and depending matter.

          Then the third group is mental aggragates at PaÔisandhi in five aggragate esistence and heart base which support each other. On the conditioned side it is actually the smae-heart base supported by mental aggregates at PaÔisandhi in five aggregate existence and mental aggregates at PaÔisandhi in five aggragate existence supported by heart base. At the moment of Ptisandhi both mental aggregated stae. When we take heart base as the conditioning state, then mental aggregates are the conditioned state. As I said before AÒÒamaÒÒa is SahajÈta. Where ever there is SahajÈta, there may or may not be AÒÒamaÒÒa.

          Next there is Nissaya, support. There are one, two-actually two may be subdivided into A and B. First is SahajÈta Nissaya. It is the same as SahajÈta.

          Then there is PurejÈta Nissaya, prenascence support. There are two varities. The first one is Vatthu PurijÈta Nissaya. Since it says Vatthu, we know six Vatthu are the conditioning states. So there are the six material bases at Pavatti. The conditioned states at Pavatti (That means during life.) are 85 Cittas other than four Ar|pÈvacara VipÈka Cittas and 52 Cetasikas in five aggregate existence.

          The other one is VatthŒrammaÓa Purejate Nissaya. It must be Vatthu. It must be ŒrammaÓa. It must be PurejÈta, prenascence. And it must be support. There is only one such thing and that is heart base.

          At the time of approaching death, not at the time of death because at the time of death means at the moment of Cuti Citta, here it is not at Cuti Citta but at the time of approaching death, there is heart base arising at the genesis phase of the 17th Citta backwards reckoned from Cuti Citta. You should remember from the sixth chapter R|pa born of Kamma arises for the last time in one life at this moment because R|pa born of Kamma must disappear simultaneousy with Cuti Citta. And since the lifespan of R|pa is 17 thought moments, the R|pa born of Kamma or here heart base arises at the 17th thought moment reckoned backward and backward until we arrive at the 17th Citta. Heart base which arises at the genesis phase (There are three phase - genesis, stasis and death.) is the base and it can be the object. It has arisem before the consciousness, so it is PurejÈta and it is the support (Nissaya).

          On the conditioned side there are at the time of approaching death mind-door-adverting consciousness (Manodvaravajjana), 29 KÈmÈvacara Javanas, eleven TadÈrammaÓas and 44 Cetasikas, but not all Cittas or all Cetasikas. There is mind-door-advertising Citta, 29 KÈmÈvacara Javanas, eleven TadÈrammaÓas.

          Sometimes a person may take the heart base as an object of VipassanÈ meditation. Sometimes heart base may be the object of mind-door-adverting and Javanas during the death thought process. So the heart base is a base; it can be object; it arises before the Citta arises and it is a support. There is only one thing that answers these four conditions. So here only heart base is the conditioning state. Those that take the heart base as object are the conditioned states.

          The nect one is Upanissaya. There are three Upanissayas. You already know that. ŒrammaÓa Upanissaya is the first one. It is firm or decisive support of objects. It is the same as Atammana Adhipati.

          The second one is Anantara Upanissaya. That is the same as Anasntara.

          The third one is Pakatupanissaya. Then conditioning states are strong previous 89 Cittas, 52 Cetasikas, 28 R|pas and some kinds of PaÒÒatti. That means individual, dwelling place and so on. On the conditioned side there are only Cittas and Cetasikas.

          The next condition is PurejÈta, prenascence. That means if it is PurejÈta, it must have arisen before the conditioned states arise. There are two varieties of PurejÈta. One is Vatthu PurejÈta. It is the same as Vatthu PurejÈta Nissaya. One is Vatthu PurejÈta. It is the same as Vatthu PurejÈta Nissaya. Where is Vatthu PurejÈta Nissaya? 8-2-A. (That means under Nissaya condition, the first variey of PurejÈta Nissaya.)

          Number two is ŒrammaÓa PurejÈta. The present 18 Nipphanna R|pas are the conditioning states and 54 KÈmÈvacara Cittas, Two Abhinnas, fifty Cetaskas other than two AppamaÒÒÈs are the conditioned states. In order to get the PurejÈta condition or the PurejÈta relation the conditioning state must have arisen before the conditioned state and then exit simultaneously.

          The next one is PacchajÈta. It is the opposite of PurejÈta. Here the conditioning state arises after the conditioned state. That means the conditioned states arise before the conditioning states. When the conditioning states arise they support the already existing conditioned states. Here in five aggragate existence, the later 85 Cittas (other than four Ar|pÈvacara VipÈka Cittas) commencing with first Bhava~ga, beginning with first Bhava~ga, and 52 Cetasikas are the conditioning states. We begin with first Bhava~ga, and 52 Cetasikas are the conditioning states. We begin with first Bhava~ga because at PaÔisandhi there can be no PacchajÈta relation. The Citta has to arise after the arising of R|pa in this condition.

          On the conditioned side there is R|pa born of one cause, R|pa born of two causes, R|pa born of three causes, R|pa born of four cases. There are four causes of R|pa. They arise with the genesis phase of preceding Citta such as PaÔisandhi Citta. Some R|pa arise arise at the henesis phase of PaÔisandhi Citta. When they reach the first Bhava~ga Citta, then that Bhava~ga Citta supports the R|pa that has already arisen. The Citta arises after the R|pa born of Kamma. That is why it is called PacchajÈta, postnascence condition.

          Œsevana is the next condition. Œsevana is repetition. On the conditioning side there are 47 mundane Javanas other than the last Javana of the same genus and 52 Cetasikas. On the conditioned side there are 51 Javanas other than first Javana and Phala Javanas. There is Œsevana condition between Javanas only. Since it is repetition, it must be of the same kind. All must be Akusala, Kusala or Kiriya. Œsevana can only be obtained between Javanas. First Javana, second third, fourth, fifth and sixth are conditioning states. The conditioned states are second, third, fourth, fifth, sixth and seventh Javanas. On the conditioning side the last Javana must be exclued. Before the first Javana there is what? VoÔÔhabbana or Mandovaravajjana. They are not of the same kind as the Javanas. it is Ahetuka Kiriya Citta. Javanas must be Kusala, or Akusala, or KÈmÈvacara Kiriya.

          The next one is Kamma. There are two kinds of Kamma. There is SahajÈta Kamma. That means arising tohether Kamma. The second one is NÈnakkhaÓika Kamma, asynchronous Kamma or different time Kamma.

          For SahajÈta Kamma on the conditioning side there are 89 CetanÈs in 89 Cittas. That means the CetanÈ which is concomitant with the 89 Cittas. On the conditioned side there are 89 Cittas, 51 Cetasikas other than CetanÈ, Citta-born R|pa and Kamma-born R|pa at PaÔisandhi. This is SahajÈta Kamma condition.

          When the first Lobham|la Citta arises, there is CetanÈ with it. That CetanÈ is a SahajÈta Kamma condition for first Labham|la Citta, other Cetasikas and R|pa born of Citta. If it is at the moment of PaÔisandhi, then CetanÈ will condition R|pa born of Kamma.

          NÈnakkhaÓika Kamma is the Kamma we are familiar with. On the conditioning side there are 33 past Kusala and Akusala CetanÈs. How many Kusala Cittas are there? 21. How many Akusala? Twelve. So we get 33.

          On the conditioned side there are 36 VipÈka Cittas, 38 Cetasikas which support each other, Kamma-born R|pa at PaÔisandhi and R|pa born of Kamma in ASaÒÒÈbhava, R|pa born of Kamma at Pavatti. CetanÈ is the Kamma. VipÈka Cittas, Cittas, Cetasikas and R|pa born of Kamma are the conditioned states.

          Next is VipÈka condition. On the conditioning side we have 36 VipÈka Cittas both at Pavatti and PaÔisandhi. Also there are 38 Cetasikas which support each other and each other as well as Citta-born R|pa at Pavatti and Kamma-born R|pa at PaÔisandhi.

          On the conditioned side it is more or less the same. There are 36 VipÈka Cittas, 38 Cetasikas with support each other, Citta-born R|pa other than two intimations (Vinnatti) and Kamma-born R|pa at PaÔisandhi. Vinnatti are not produced by VipÈka Cittas. You may check the sixth chapter, R|pasamutthana, on page 248. Javanas of the same sense-sphere and direct knowledge consciousness produce also bodily and vocal intimation. Among them there are no VipÈka Cittas. So bodily and vocal intimstion are caused by or produced by Javanas of the sense-sphere (KÈmÈvacara Javanas) or direct knowledge (Abhinna) and also by other Javanas, but not by VipÈka Cittas. That is why the two intimations are excluded here.

          This relationship is not between Kamma and its results. Number 13 (Kamma condition) is the relationship between Kamma and its results. Number 14 (VipÈka condition) is not between Kamma and its results. It is the relationship between result and result.

          Number 15 is ŒhÈra. There are two kinds of ŒhÈra-R|pa ŒhÈra and NÈma ŒhÈra. R|pa ŒhÈra is edble food or nutriment. Its conditioned state is R|pa born of nutrition or internal nutrition born of four causes and external nutrition born of Utu. Again we take nutrition as conditioning state. R|pa born of four causes existing in the same group or different groups other than nutrition in the same R|pa group are the conditioned states. It’s a little confusing. In the same or different groups - for example eye decad, in eye decad there are ten R|pas. Do you know the ten? There are eight inseparables, JÊvita and eye. Among the eight inseparables there is ŒhÈra or Oja. So ŒhÈra in the eye decad is the conditioning state and the other R|pas are the conditioned states. In the same group ŒhÈra cannot be among the conditioned states because it is the conditioning state. That ŒhÈra can be condition for ŒhÈra in other groups. That is why it is said here same R|pa group or different R|pa groups. Again let us take two groups, eye decad and ear decad. ŒhÈra in the eye decad is the conditioning state for the other nine R|pas in the same group. It (ŒhÈra in the eye decad) is also the conditioning state for all ten R|pas of the ear decad. Within the same group ŒhÈra can only be conditioning. The others are conditioned. But with regard to the different groups, then ŒhÈra in one group is the conditioning state and all of the other groups including ŒhÈra in those groups are the conditioned states. So we say the same R|pa group and different R|pa groups.

          Nama ŒhÈra–there are four ŒhÈra taught in the seventh chapter. One is R|pa ŒhÈra and the other three are NÈma ŒhÈra. These three are Phassa, CetanÈ, ViÒÒÈÓa or Citta. Phassa, CetanÈ and ViÒÒÈÓa are the conditioning states. The 89 Cittas, 52 Cetasikas Citta-born R|pa and Kamma-born R|pa at PaÔisandhi are the conditioned states.

          Number 16 is Indriya. There are three varieties. The first one is SahajÈta Indriya. Since it is SahajÈta, they must be existing together. There are eigth factors of mental faculties which are the conditioning states here. They are JÊvita, Citta, VedanÈ, SaddhÈ, VÊriya, Sati, EkaggatÈ and PaÒÒÈ. You may go through the 22 Indriya or 22 faculties and find the ultimate realities that are represented by these 22. You will get these eight mental faculties which are the ultimate realities among the 22. So they are NÈma Javita, Citta, VedanÈ, SaddhÈ, VÊriya, Sati, EkaggatÈ and PaÒÒÈ. The conditioned states are Cittas, Cetasikas, R|pa born of Citta and R|pa born of Kamma.

          The second one is PurejÈta Indriya. Since it is PurejÈta, it must have arisen before the conditioned state. They are eye base, ear base, nose base, tongue base, body base arising at the genesis phase of first past Bhava~ga. The general opinion of teachers is that eye base and so on that arise at the phase of first past Bhava~ga is the support for seeing consciousness, ear consciousness and so on. So we say here first past Bhava~ga. But there are some teachers who do not agree with statement. According to them the eye base and so on that arise at any moment before, not just past Bhava~ga, but any thought moment before that conditioned state arises are support. So it may be the eye base that arise at the genesis phase of second Bhava~ga, or third past Bhava~ga and so on. But here we follow the general opinion of teachers.

          On the conditioned side since there are eye base, ear base and so on, here we have ten DvipaÒcaviÒÒa (That means seeing consciousness hearing consciousness and so on.), the Cetasikas going along with them which are the seven universal Cetasikas only.

          The third one is R|pa JÊvita Indriya. That is easy. On the conditioning side there is R|pa JÊvita both at Pavatti and PaÔisandhi. On the conditioned side there are nine R|pas other than R|pa JÊvita which are born of Kamma and belong to the same R|pa group. Again JÊvita is the conditioning state and the other nine R|pas are the conditioned staes. That is in the same group.

          The next condition is JhÈna. You are familiar with JhÈna. Vitakka VicÈra, PÊti, VedanÈ and EkaggatÈ are JhÈna factors. There is one qualification. These are those that are concomitant with ten DvipaÒcaviÒÒÈÓa are not called JhÈnanga or JhÈna factors. You have to go back to the seventh chapter.

          On the conditioned side there are 79 Cittas other than the ten DvipaÒcaviÒÒÈÓa Cittas, 52 Cetasikas, and then R|pa born of Citta and R|pa born of Kamma.

          Next is Magga condition. There are nine Magga factors. They are PaÒÒÈ, Vitakka, Samma Vaca, Samma Kammanta, Samma Ajiva, VÊriya, Sati, EkaggatÈ and DiÔÔhi. Here these are concomitant with 71 Sahetuka Cittas. So Magga factors cannot be obtained in Ahetuka Cittas. Go back to the seventh chapter.

          On the conditioned side there are 71 Sahetuka Cittas, 52 Cetasikas and R|pa born of Sahetuka Cittas and R|pa born of Kamma at Sahetuka PaÔisandhi.

          Sampayutta or association is next. Sampayutta can be had only between NÈma and NÈma. On the conditioning side both at Pavatti and PaÔisandhi there are 89 Cittas, 52 Cetasikas which support each other. On the conditioned side also it is the same. There are both at Pavatti and PaÔisandhi 89 Cittas, 52 Cetasikas which support each other.

          Vippayutta–there are three varieties. SahajÈta Vippayutta belongs to SahajÈta group. On the conditioning side there are both at Pavatti and PaÔisandhi 75 Cittas (other than four Ar|pÈvacara VipÈka Cittas, ten DvipaÒcaviÒÒÈÓas and Cuti Citta of Arahants–they are excepted), 52 Cetasikas all of them in five aggregate existence. On the conditioned side there are Citta-born R|pa and Kamma-born R|pa at PaÔisandhi. So here SahajÈta Vippayutta is between Cittas and Cetasikas on the one hand and R|pa on the other.

          The next group is mental aggregates at PaÔisandhi in five aggregate existence and heart base which support each other. In SahajÈta and AÒÒamaÒÒa you find this mental aggregates and heart base supporting each other. They support each other and they arise at the same time. Therefore there is a suspicion that they might be associated. In order to negate the suspicion that they might be associated, they are termed Vippayutta here. Although they arose together, they are Vippayutta. The example of oil and water is given. Although they are together, they are not mixed, they are not blended. In the same way the mental aggregates and heart base, although they arise together, they are not associated.

          On the conditioned side there is heart base supported by mental aggregates at PaÔisandhi in five aggregate existence and mental aggregates at PaÔisandhi supported by heart base. Between mental aggregates and heart base there can be SahajÈta condition, AÒÒamaÒÒa condition and here Vippayutta condition.

          The others are all the same as the previous ones. PurejÈta Vippayutta is the same as PurejÈta. PacchajÈta Vippayutta is the same as PacchajÈta.

          Atthi–there are five varieties of Atthi. They are all the same as those that are mentioned before. There are SahajÈta Atthi, PurejÈta Atthi, PacchajÈta Atthi, ŒhÈra Atthi and Indriya Atthi.

          SahajÈta Atthi means they must arise together and they must be together. PurejÈta Atthi means the conditioning states must arise before the conditioned states and also exist at the same time. In PacchajÈta Atthi the conditioning states arise after the conditioned states have arisen and they are also existing at the same time. In ŒhÈra Atthi both must be existing. Indriya Atthi is the same thing. If there is ŒhÈra condition or Indriya conditon, then the conditioning and the conditioned states must be together at the same time.

          Natthi is the same as Anantara. Disappearance is the same as proximity.

          Vigata is the same as Anantara. Natthi and Vigata are the same.

          Avigata and Atthi are also the same. So Avigata is the same as Atthi. I hope you can at least read and understand. Whenever we want to know the conditions, we have to refer to this chart.

          Now we will go to the eye door thought process. Let us find out how many conditions we can explain. Please look at today’s handout. It is the eye door process. We have present visible object, the object of VÊthi Cittas, and then Kamma,  Kamma Nimitta, and Gati Nimitta and then we have VÊthi Cittas. You know in one thought process there are Bhava~gas and then VÊthi Cittas. Bhava~ga  Cittas and VÊthi Cittias are different. This thought process beings with AtÊta Bhava~ga, past Bhava~ga. Then there is Calana Bhava~ga, vibrating Bhava~ga. Next is Bhava~gupaccheda, arrested Bhava~ga. After that is five sense-door-adverting, PaÒcadvÈrÈvajjana. Then there is Cakkhu ViÒÒÈÓa. Next is SampaÔicchana. Then there is SantÊrana. After that there is VoÔÔhabbanas. Then there seven Javanas. And then there are two TadÈrammaÓas. Then once again there are Bhava~gas. So there are 17 thought moments from past Bhava~ga through the second TadÈrammaÓa. Among them only 14 are VÊthi Cittas beginning with PaÒcadvÈrÈvajjana. The first three are VÊthimutta Cittas, VÊthi-free Cittas. So there are VÊthi Cittas and VÊthi-free Cittas, process Cittas and process-free Cittas. Along wiht these Cittas there are Cetasikas. You have to find out gow many from the other chart. Then alond wiht them there are Cittaja R|pa. That means R|pa born of Citta. They also exist all through these 17 moments. There are also Kammaja R|pa. R|pa born of Kamma is produced at every moment of Citta intil the 17th moment before death. So there are R|pa born of Kamma. We take only two here–Cakkhu Vatthu, eye base and Hadaya Vatthi, heart base. Actually there are others also. Since it is the eye door thought process we take only Cakkhu Vatthu. If it were ear door thought process, we would take Sota and so on.

          You know there are objects, Cittas, Cetasikas and then R|pa born of Citta and R|pa born of Kamma. Can you explain Hetu relationship in this thought process? At the moment of Javana let us take the first Javana. Let us say it is a Lobham|la Citta. Since it is Lobham|la Citta, there are two roots–Lobha and Moha. If we take Lobha as conditioning states, then Lobham|la Citta itselfm the other Cetasikas other than Lobha and then R|pa born of Citta are the conditioned states. So you can explain Hetu in this thought process. You can also take secon, third, fourth, fifth, sixth and seventh Javanas and explain in the same way. Also you can take not a Lobham|la Citta, but KÈmÈvacara Kusala Citta and so on.

          What about ŒrammaÓa, object condition? It’s easy. Present visible object is the object condition for all these Cittas beginning with PaÒcadvÈrÈvajjana. If you want to explain for the Bhava~ga Cittas you can. Kamma, Kamma Nimitta, and Gati Nimitta are the object condition for the Bhava~ga  Cittas.

          What about Adhipati? Which Citta will you pick up? Javana. Only Javana Cittas are predominant conditoion. However you cannot pick up Moham|la Cittas. Let up say Chanda is the conditioning state of Adhipati and the Javana and the other Cetasikas and R|pa born of the predominant Citta are the conditioned states.

          What is the next one? Anatara. Can you explain Anatara here? It is vary easy. There is Anantara between the preceding and successing Cittas. There is Anantara between past Bhava~ga and vibrating Bhava~ga, between vibrating Bhava~ga and arrested Bhava~ga, between arrested Bhava~ga is the Anantara condition for vibrating Bhava~ga. That means in order for the vibrating Bhava~ga to arise the past Bhava~ga must disappear. If it does not disappear, then the next one cannot arise. That is why it is called a condition for the next one to arise. There is Anantara condition between all these Cittas. The condition is between Cittas. We do not take R|pa here. We take only Cittas and Cetasikas.

          What is the next one? Samanatara. Where ever there is Anantara there is Samanantara.

          Next is SahajÈta. Can there be SahajÈta condition? Yes. What can you take? 89 Cittas, so any. It is so easy. Let us take Javana. So let us say it is Lobham|la Citta with Cetasikas and R|pa born of Citta. If you take Citta as the conditioning state, then the Cetasikas and R|pa born of Citta are the conditiond states. SahajÈta conditioned states.

          What about AÒÒamaÒÒa? Can you explain AÒÒamaÒÒa? Yes. You can explain it between Citta and Cetasikus. Here you don’t take R|pa. When you take Citta as the conditioning state, then Cetasikas are the conditioned states. When you take Cetasikas as the conditioning states, then Citta is the conditioned state. So we have AÒÒamaÒÒa also.

          Can you explain Nissaya–SahajÈta Nissaya, PurejÈta Nissaya? Yes. For SahajÈta Nissaya those that arise together may support each other. What about PurejÈta, Vatthu PurejÈta Nissaya? You go down to Cakkhu Vatthu. So Cakkhu Vatthu is the conditioning state and Cakkhu ViÒÒÈÓa is the conditioned state. There is only one.

Student : What about heart base?

Sayadaw: We cannot get neart base here for Cakkhu ViÒÒÈÓa because it is eye door thought process. There is heart base going on here between the other Cittas. Before the other Cittas arise there is Hadaya Vatthu and it is stil there when they exist. Hadaya Vatthu is the Vatthu PurejÈta Nissaya condition for the Cittas other than Cakkhu ViÒÒÈÓa.

          Upanissaya–let us take ŒrammaÓa Upanissaya. Is it possible? I think it is possible. The object can be a very desirable object. When the object is very desirable and the Javanas are Lobham|la Cittas or KÈmÈvacara Kusala Cittas or Kiriya Cittas, there can be ŒrammaÓa Upanissaya. What about Anantara Upanissaya? Yes between one Citta and the next one. What about Pakatupanissaya? Pakatupanissaya may be not. Pakatupanissaya may need a different thought process. It may even need the intervention of time. Sometimes it may be years between conditioning and conditioned thing.

          What about PurejÈta, prenascence, Vatthu PurejÈta? So Cakkhu Vatthu is the conditioning state for Cakkhu ViÒÒÈÓa. Hadaya Vatthu in the conditioning state for the other Cittas. What about ŒrammaÓa PurajÈta? Yes. Visible object is the ŒrammaÓa PurejÈta condition for the VÊthi Cittas.

          PacchajÈta–there is R|pa born of Citta and R|pa born of Kamma. Citta arises after R|pa and it supports the R|pa that is still existing. So there can be PacchajÈta condition also. It is for Citta to R|pa. R|pa arose before the Citta arises. When the Citta arises, then it supports the already existing R|pa. Citta is the PacchajÈta condition for R|pa.

          Repetition, Œsevana–can you explain repetition condition here? There is repetition condition between first and second Javana, second and third, third and fourth, fourth and fifth, fifth and sixth, sixth and seventh. You stop there.

          Then Kamma–normally we say that we acquire Kamma during the Javana moments. It is said in the commentaries that Kamma is not acquired during the five sense door thought process. Kamma is only acquired in the following mind door thought processes. It is said that Javanas in the five sense door thought process are too weak to constitute Kamma. If we follow that statement there can be no Kamma condition in this thought process. That is asynchronous Kamma condition. But SahajÈta condition can be obtained because SahajÈta Kamma means they must exist together at the same time. One must be CetanÈ and the others must be Citta, other Cetasikas, R|pa born of Citta and R|pa born of Kamma. We can explain SahajÈta Kamma in this thought process. We can pick up any Citta and pick up the CetanÈ that arises with that Citta. CetanÈ is the conditioning state and Citta. other Cetasikas, R|pa born of Citta are the conditioned states. So we have SahajÈta Kamma, but we do not have NÈnakkhaÓika Kamma here.

          Let us look at VipÈka, resultant condition. Cakkhu ViÒÒÈÓa is VipÈka Citta. SampaÔicchana is VipÈka Citta. SantÊrana is VipÈka Citta. We can explain VipÈka condition there, but not with Javanas. Also with TadÈrammaÓas we can explain VipÈka condition. There is VipÈka condition between Citta, Cetasikas  and R|pa.

          ŒhÈra condition–there is no R|pa ŒhÈra condition. But there is NÈma ŒhÈra because Phassa, CetanÈ and Citta are present. In that case you can pick up any Citta. Then you can take Phassa as the conditioning state and Citta and other Cetasikas and R|pa born of moment of PaÔisandhi.

          Indriya–there are SahajÈta Indriya, PurejÈta Indriya and R|pa JÊvita Indriya. For SahajÈta Indriya the factors are JÊvita, Citta VedanÈ and so on. So there is SahajÈta Indriya here. Since there is Citta, you can pick up any  Citta.

          Then PurejÈta Indriya has eye base, ear base and so on as the conditioning states. So here Cakkhu Vatthu is the PurejÈta Indriya condition for Cakkhu ViÒÒÈÓa.

          Then R|pa JÊvita Indriya–since there is R|pa, we may explain this. Our main concern is the thought process. Along with the thought process R|pas are arising and disappearing, so we can explain if we want to.

          What about JhÈna? Vitakka, VicÈra, PÊti, VedanÈ, EkaggatÈ concomitant with 79 Cittas other than ten DvipanacaViÒÒÈÓas are JhÈnangas. We leave out Cakkhu ViÒÒÈÓa here. With other Cittas we can explain JhÈna condition.

          What about Magga condition? The nine Magga factors are PaÒÒÈ, Vitakka, Samma Vaca, Samma Kammanta, Samma Ajiva, VÊriya, Sati, EkaggatÈ and DiÔÔhi. So we can explain this condition. PaÒÒÈ we can explain if we take the Javanas to be KÈmÈvacara Kusala. Vitakka, SammÈ-vÈcÈ SammÈ-kammanta, SammÈ-ÈjÊva, VÊriya, Sati, EkaggatÈ and DiÔÔhi also we can explain. So there is Magga condition here. Only you cannot take Cakkhu ViÒÒÈÓa, SampaÔicchana, SantÊraÓa and VoÔÔhabbana because there is no seventh chapter.

          The next one is Sampayutta, association. It is between Citta and Cetasikas. You may pick up any Citta and its Cetasikas and they have Sampayutta condition.

          Then Vippayutta–it is 75 Cittas–other than four Ar|pÈvacara VipÈka Cittas, DvipaÒcaViÒÒÈÓas and Cuti Citta of Arahants–and 52 Cetasikas all of them in five aggregate existence on the conditioning side. On the conditioned side there are Citta-born R|pa and Kamma-born R|pa at PaÔisandhi. There is Citta-born R|pa and Citta here. With Citta-born R|pa and Citta there is Vippayutta condition. We cannot pick up Cakkhu ViÒÒÈÓa. Cakkhu ViÒÒÈÓa does not produce R|pa. Let us pick up Javana. The Javana Citta and Cetasikas are conditioning states and R|pa born of Citta is the conditioned stated. You can explain Vippayutta in that way.

          What about Atthi? There is a lot because there are SahajÈta Atthi, PurejÈta Atthi and so on. Pick up anything. You can take visible object as conditioning state and Citta and Cetasikas as the conditioned states. Or you can take Citta as conditioning state and R|pa as conditioned state for PacchajÈta Atthi and so on.

          What about Natthi? Yes, because where there is Anatara there is Natthi. And Vigata is the same.

          And Avigata is the same as Atthi. You can explain almost all 24 conditions in just one thought process.

Student : Inaudible.

Sayadaw : Magga condition cannot be obtained with the Ahetuka Cittas.

Student : But EkaggatÈ is universal.

Sayadaw : Although it is universal when it arises with Ahetuka Cittas it is not called Magga. ?We have to exclude Ahetuka Cittas when we talk about Magga condition. SO we cannot take PaÒcadvÈrÈvajjana, Cakkhu ViÒÒÈÓa, SampaÔicchana, SantÊraÓa and VoÔÔhabbana.

          As I said beore, seeing is a very simlple experience. We experience seeing almost always. Since we are experiencing it every day, we take it for granted. We do not know how complicated just seeing is and how many ultimate realities are involved and how they are ralated to each other. When you understand Abhidhamma, you can explain in very great detail. Seeing is not a simple experience. It is very complicated and very involved. In just seeing you can explain all these 24 relationships taught in the PaÔÔhÈna. When you understand the relationships with reference to PaÔÔhÈna, you really understand the cause/effect relationship. You understand fully. If you do not understand according to PaÔÔhÈna, your understanding may not be complete. You may know this is caused by this or this is the result of that. But you may not know how they are related - by Hetu, ŒrammaÓa, Adhipati and so on. When you understand PaÔÔhÈna, you can understand a lot. It is not only for living beings but for the outside world also.

          Next time we will have to go back to PaÔicca-samuppÈda. Even though we do not go through in detail, still it is good to go through PaÔicca-samuppÈda. Bring the handouts for PaÔÔhÈna with reference to PaÔicca-samuppÈda next week.

Sadhu! Sadhu! Sadhu!

Tape# 44

11/28/95

Chapter 8 (G)

PaÔÔhÈna/PaÔicca-samuppÈda

          Today we will go to the section on page 322, synthesis of conditions. The maual states that all 24 conditions can be included in four conditions-object (ŒrammaÓa), decisive support (Upanissaya), Kamma, and presence (Atthi). In order to  understand this you have to understand the varieties of the 24 conditions. Here the ancient commentaries, the VibhÈvinÊ ®ÊkÈ, explainsdifferently from what Burmese teachers think. That TÊkÈ explains that every condition can be called ŒrammaÓa, Upanissaya, Kamma or Atthi. In that case every condition is ŒrammaÓa and so on. Many teachers don’t like that explanation.

          There is another explanation given in this book. There it is explained by Ledi Sayadaw. Actually it is explained by all Burmese Sayadaws, not Ledi Sayadaw only. According to that, a chart is given in the book. According to that chart we include some conditions in object condition, in decisive support conditon, in Kamma condition and in presence condition.

          For example ŒrammaÓa Adhipati can be included in ŒrammaÓa (object) or in Upanissaya (decisive support), or in Atthi (presence). SahajÈta Adhipati–that means arising toghther and being predominant-can be included in presence. If you don’t understand the different varieties of different conditions, it may be a little confusing. SahajÈta Nissaya (support condition), Vatthu PurejÈta Nissaya, Vatthu ŒrammaÓa, PurejÈta Nissaya–they are included inpressence condition and the last one is ŒrammaÓa condition. It is not so important. If you do not understand it is OK.

          What is helpful is to understand the different groups of conditions, like ŒrammaÓa group, SahajÈta group, PurejÈta group. When we consider how conditions will be operating in a particular situation, if we know the group, we can easily pick them out.

          Now the Manual says in all cases that is conascence explanation of the material phenomena. The manual uses the words which are in PÈÄi SahajÈta R|pa, conascent material phenomena many times and the author explains the PaÔÔhÈna mehtod. But he didn’t define that word in the beginning. He gives the definition only at the end. At the end he gives the definition of what he meant by conascent material phenomena. Conascent material phenomena is of two kinds. During the course of existence, that is during life, they should be understood as those born of consciousness, those born of Citta. At the moment of PaÔisandhi, rebirth rekinking, conascent material phenomena means R|pa born of Citta. At the moment of PaÔisandhi it means R|pa born of Kamma.

          Now we come to the summary on page 324, section 28. “Thus the thing pertaining to the three periods of time and timeless, internal and external, conditioned and unconditioned, are threefold by way of concepts, mind and matter.”

          Now you have studied the 24 conditions and also you have studied what Dhammas are represented by each condition. For example six Hetus are represented by Hetu condition. All Cittas, Cetasikas, R|pa, NibbÈna and PaÒÒatti are represented by object condition.

          When we look at all these Dhammas represented by 24 conditions we know that these belong to three periods of time. That means not each and every one but as a whole they belong to past, present and future. For example the object condition, all the Cittas, Ceasikas and R|pa belong to  past, present and future. The Dhammas represented by the 24 conditions–some belong to present, some belong to past, some belong to future, or some may belong to past, present and future.

          Also sometimes they are internal and sometimes they are external. Citttas and Cetasikas are internal. R|pa is both internal and external. We can have R|pa in our bodies and also we can have R|pa outside. Concepts are mostly external. And NibbÈna is definitely external. Dhammas may be internal or external.

          Dhammas may be conditioned or unconditioned. Cittas, Cetasikas and R|pa are conditioned. NibbÈna is unconditioned.

          They are threefold by way of concepts, mind and matter. If we classify all the Dhammas represented by the 24 conditions, we get just concept, mind and matter. Some are concepts. Some are mind and some are matter.

          You know that matter is material phenomena or 28 material properties. They are called R|pa. Consciousness and mental factors which compress the four immaterial aggregates and NibbÈna are the five kinds that are immaterial. When we divide ultimate reality into NÈma and R|pa, 28 material properties go under R|pa. Cittas, Cetasikas and NibbÈna go under NÈma. That is why it is said here threefold by way of concept, mind and matter. It doesn’t say NibbÈna. That is beacause NibbÈna is included in mind. Actually we should not say mind. We should say NÈma.

          The word NÈma  has two meanings and it also represented different things in different places. NÈma is defined as something which bends towards the object or which inclines toward the object. The ultimate realities which inclines toward the objects are Cittas and Cetasikas are called NÈma according to that definition.

          There is another definition. That definition is something that definition NibbÈna is also called NÈma. NibbÈna also causes Cittas and Cetasikas to be bent towards R|pa. But R|pa is not taken here because being the objective predominance condition and also to have the real power, the real force to make the mind (Cittas and Cetasikas) to bend towards it, so R|pas are excluded here–only NibbÈna, Cittas and Cetaskias are taken here as NÈma.

          The explanation on page 325, “They are also called ‘name’: the four immaterial aggregates are called NÈma, name, in the sense of bending (Namana) because they bend towards the object in the act of cognizing it. They are also called NÈma in the sense of causing to bend (Namana) since they cause one another to bend on to the object.” It is better to say since they cause others to bend onto the object, not one another.

          “NibbÈna is called NÈma solely in the sense of causing to bend, for NibbÈna causes faultless states-that is the supramundane Cittas and Cetasikas- to bend on to itself by acting as an objective predominance condition”. NibbÈna is a very stong object predominance condition or ŒrammaÓa Adhipati. By the word ‘NÈma’ we mean Cittas, Cetasikas and NibbÈna.

          When we mean Cittas and Cetasikas only, both definitions can be applied together. Cittas and Cetasikas bend towards objects and also they make other Cittas and Cetasikas bend towards them. Cittas and Cetasikas are called NÈma through both definitions. But NibbÈna is called NÈma through only one definition, the second defenition. NibbÈna does not bend toward objects because NibbÈna does not take objects. It is an object only. When we call NibbÈna NÈma, we are using the second defenition–that which causes others (Cittas and Cetasikas) to bend towards itself.

          NibbÈna causes faultless states to bend onto itself. What are the faultless states? Here in the book only supramundane Cittas and Cetasikas are mentioned. But NibbÈna can be taken by KÈmÈvacara Cittas also. Immediately after enlightenment there are what are called reflecting thought processes. In those reflecting thought processes KÈmÈvacara Kusala or for an Arahant KÈmÈvacara Kiriya accompanied by knowledge arises in Javanas. Faultless states mean not only supramundane Cittas and Cetasikas, but also those KÈmÈvacara Kusala and Kiriya Cittas. That is why the word “faultless” is used in the commentraries. That means those other than Akusala. Akusala is described as with fault. The others are described as faultless.

          We now know that the word ‘NÈma’ can mean NibbÈna. In the most our talks or readings we find NÈma used in the sense of Cittas and Cetasikas only. In Abhidhamma especially in the sixth book, Yamaka we find NibbÈna is used as NÈma. All the 24 conditions consist of NÈma and R|pa.

          There is one more thing to learn and that is concept. Before going to concepts I want to go back to PaÔicca-samuppÈda, PaÔicca-samuppÈda by way of 24 PaÔÔhÈna conditions. We will go through all because it may be too complicated.

          As I said many times, only when you understand Pattica Samuppada with reference to PaÔÔhÈna do you understand PaÔicca-samuppÈda fully. Otherwise you do not know how these factors are related. If you do not understand how the factors related, your understanding of causality is incomplete. It is good to understand PaÔicca-samuppÈda with reference to PaÔÔhÈna.

          There are very few books that explain PaÔicca-samuppÈda with reference to PaÔÔhÈna. The only book I have met is that which was written by the Venerable Nanatiloka. Also there is an article at the end of that book, Guide through Abhidhamma PiÔaka. You may read that book there is an article on PaÔicca-samuppÈda. The Venerable Nyanatiloka explained according to Visuddhimagga. There are explanations about the 24 conditions in relation to the factors of PaÔicca-samuppÈda. That’s a good article and may be easier to understand than Visuddhimagga itself. Visuddhimagga is very detailed and very wide. This may be a good article to read.

          Let us look at AvijjÈ-paccayÈ Sa~khÈrÈ, the first one, the link between AvijjÈ and Sa~khÈra. You all know that AvijjÈ means Moha. Sa~khÈra means what?  CetanÈ–Kusala CetanÈ and Akusala CetanÈ. Kusala CetanÈ are diveded into KÈmÈvacara and R|pavacca CetanÈ on the one hand and Ar|pÈvacara CetanÈ on the other.

          There are three kinds of Sa~khÈras or formations. The first one is formations of merit. In PÈÄi it is called PuÒÒÈbhisa~khÈras. The second is formations of demerit ApuÒÒÈbhisa~khÈra. The third is formations of the imperturbable, ŒneÒjÈbhisa~khÈra. Formations of merit means CetanÈ concomitant with twelve Akusala Cittas. Formations of the imperturbable mean CetanÈ concomitant with four Ar|pÈvacara Kusala Cittas.

          Now we will try to understand how ignorance is related first to formations of merit, then to formations of demerit and then to formations of imperturbable. Ignorance to formations of merit-formations of merit mean Kusala CetanÈ,  CetanÈ concomitant with Kusala Cittas. Ignorance is Akusala. Kusala and Akusala cannot arise together. There is no SahajÈta and so on. How can ignorance be a conditioning factor for formations of merit or Kusala CetanÈ?  The commentary explains that Yogis take Moha as an object and practise VipassanÈ meditation on Moha, Moha as being subject to decay and destruction. In that case ignorance or Moha is an ŒrammaÓa conditon for formations of merit which is Vipaassana. When we practise VipassanÈ, all the Cittas are KÈmÈvacara Kusalaaa. So ignorance is related to KÈmÈvacara Kusala during VipassanÈ by way of object, ŒrammaÓa. That means your VipassanÈ consciousness takes Moha as object and tries to see its impermanence and so on.

          Those who get superonormal knowledge, Abhinna, can see other person’s mind concomitant with Moha. There is a supernormal knowledge of reading other person’s minds. By that superknowledge such people can take other people’s minds that are accompanied by Moha. In that case ignorance is related to that R|pÈvacara Citta by way of ŒrammaÓa conditon.

          You want to get rid of mental defilements. Here let us say Moha. In order to get rid of Moha you do Kusala Kamma. You do charity, giving. You keep Sila. You practise Bhavana. When you practise Dana and so on, in order to transcend, in order to get rid of ignorance, then ignorance is a condition for your KÈmÈvacara Kusala. That is by way of decisive support. Because you want to get rid of Moha, Moha is a decisive support condition for your Kusala. It does not follow immediately. There is a time interval between ignorance and the later Kusala.

          Next in order to get rid of ignorance you practise meditation and you get JhÈna. In that case AvijjÈ is a ondition for your R|pÈvacara JhÈna by way of decisive support.

          Then you are blinded by AvijjÈ. You have a lot of AvijjÈ. So you do merit with the intention of being reborn in good KÈmÈvacara existence and good R|pÈvacara existence. You make wish to get worldly results. In that case your AvijjÈ is condition for your Kusala by way of decisive support. Ignorance is a condition for formations of merit (That means KÈmÈvacara Kusala and R|pÈvacara Kusala.)  by way of only two conditions–ŒrammaÓa (object) condition. If you take the ignorance intensely, then it can be ŒrammaÓa Adhipati and ŒrammaÓa Upanissaya. You are blinded by AvijjÈ. You do not see danger in doing Akusala. You kill living beings, you steal and so on. In that case the first AvijjÈ is a decisive support condition for later Akusala. Because you are blinded by AvijjÈ, you are overpowered by AvijjÈ, you don’t see danger in doing Akusala. So your Akusala is supported by AvijjÈ by way of decisive support.

          Then let us say you do PÈÓÈtipÈta, killing. There are seven Javanas. With each Javana there is  Moha and other concomitants. Ignorance in first Javana is condition for ignorance, Citta and others in second Javana by way of Anantara, Samanatara, Vigata and Natthi. What about Œsevana?  Yes, also. Since ignorance is a Hetu, there is Hetu condition. Since they arise together, there is SahajÈta, AÒÒamaÒÒa, Nissaya and so on. There are a lot of conditions here for ignorance to Akusala–ŒrammaÓa, ŒrammaÓa Adhipati, ŒrammaÓa Upanissaya, Anantara, Samanataram, Natthi, Vigara, Upanissaya Œsevana. Whenever there is Samanatara, Natthi and Vigata. There is also Hetu, SahajÈta, Anhamanna and so on. Now you see the relationship of ignorance to formations of merit and ignorance to formations of demerit.

          Let us now look at formations of the imperturbable. That means CetanÈ concomitant with the four Ar|pÈvacara Kusala Cittas. Ignorance is Akusala. The formations of the imperturbable are Kusala. So there will be no SahajÈta and so on. Here the conditon is #9, decisive support. You want to get rid of AvijjÈ. So you practise meditation and get Ar|pÈvacara JhÈnas.

          If you do not know PaÔÔhÈna you just undrstand vaguely that AvijjÈ is the condition for Sa~khÈra. But now since you know Abhidhamma and you know PaÔÔhÈna,  you can understand in detail that AvijjÈ is the condition for formations of merit in such modes or conditions. Then too it is the condition for formations of demerit in many modes or conditions. It is the condition for the formations of the imperturbable by way of Upanissaya. When you understand in this way, you understand fully the relationship between AvijjÈ and Sa~khÈra.

          So you know sometimes AvijjÈ and Sa~khÈra do not arise together. Sometimes they arise together. They do not arise together when the Sa~khÈras are Kusala. They arise together when the Sa~khÈras are Akusala. When they arise together SahajÈta and so on are always there. Since Kusala or Akusala arises again and again (seven times in each thought process), there is repetition. So there can be Anantara (proximity) and so on and also Œsevana.

          Now let us look at the second link between Sa~khÈra and ViÒÒÈÓa. Here Sa~khÈras means CetanÈ and ViÒÒÈÓa means 32 Lokiya VipÈkas Cittas. This is not easy because you have to be familiar with the fifth chapter, Kamma and its results. If you don’t remember it’s OK.

          CetanÈ in eight KÈmÈvacara Kusala Cittas are condition for eight MahavipÈka Cittas and one Kusala VipÈka UpekkhÈ SahajÈta SantÊraÓa. So altogether there are nine. CetanÈ in KÈmÈvacara Kusala eight is condition for MahavipÈka eight and Kusala VipÈka UpekkhÈ SantÊraÓa in KÈmasagati. Do you know KÈmasugati?  KÈmasugati means human beings and Devas, the eleven KÈmÈvacara realms minus the four Apaya realms. Those seven realms are called KÈmasugati. In the KÈmasugati existence at the monent of PaÔisandhi by way of asynchronous Kamma and Pakat|panissaya Sa~khÈra is related to ViÒÒÈÓa. This link is actually the law of Kamma and its results. CetanÈ as Kamma in the eight KÈmÈvacara MahÈkausala Cittas gives results as eight MahÈvipÈka Cittas and the one Kusala VipÈka UpekkhÈ SantÊraÓa Citta. They are related by way of asynchronous Kamma. We say asynchronous Kamma because there are two kinds of Kamma. The first kind is SahajÈta Kamma, conascence Kamma. The second is asynchronous Kamma, different time Kamma. Therefore we say asynchronous Kamma to differentiate it from conascence Kamma.

          Again CetanÈ in KÈmÈvacara Kusala eight is a condition for Ahetuka Kusala VipÈka seven except for UpekkhÈ SantÊraÓa during lifetime (Pavatti) in KÈmasugati. Here conditions are the same, but the results are different.

Student:Shouldn’t the Ahetuka Kusala VipÈka UpekkhÈ SantÊraÓa be included at Pavatti?

Sayadaw:There are just seven with the exception of the Ahetuka Kusala VipÈka UpekkhÈ SantÊraÓa. I will have to refer to the Tika again. The Commentary here just gives seven. We will go forward.

          CetanÈ in KÈmÈvacara Kusala eight in R|pÈvacara to Kusala VipÈka,  Cakkhu ViÒÒÈÓa, Sota ViÒÒÈÓa, SampaÔicchana and two SantÊraÓas–they are related during lifetime by only two conditions. The R|pÈvacara Brahmas can have Cakkhu ViÒÒÈÓa, Sota ViÒÒÈÓa, SampaÔicchana and SantÊraÓa.

          Then CetanÈ in KÈmÈvacara Kusala eight in Duggati are condition for Akusala VipÈka eight here. At Pavatti there are the same conditions. That means even though beings are born in Duggati, they can have Kusala Ahetuka VipÈka Cittas when they see the Buddha, or monks, or whatever. In the commentary it is said that when the Venerable Moggallana visited Hell, the beings who saw him there got Kussala VipÈka Cittas.

          And then CetanÈ in KÈmÈvacara eight now in Sugati both at Pavatti and PaÔisandhi are condition for Kusala VipÈka 16. That means Sahetuka Kabavacara VipÈka and Ahetuka Kusala VipÈka.

          Now CetanÈ in R|pÈvacara Kusala five-they are condition for R|pÈvacara

VipÈka five in R|pavacca realm at PaÔisandhi. So there are two conditions.

          Next CetanÈ in KÈmÈvacara eight and R|pÈvacara Kusala five in R|pÈvacara realm at Pavatti and and PaÔisandhi are condition for Ahetuka Kusala VipÈka five and R|pÈvacara VipÈka five. Here they are mixed together. We can divide them if we want to. They are related by asynchronous Kamma and Pakat|panissaya.

          Then we have formations of demerit, Akusala. CetanÈ in Akusala twelve is a condition for UpekkhÈ Sahagata SantÊraÓa. The conditons are the same.  CetanÈ in Akusala twelve is related to other Akusala VipÈka six with the exception of the UpekkhÈ SantÊraÓa during Pavatti. Agin there are two conditions–asynchronous Kamma and Pakatupanissaya. CetanÈ in Akusala twelve to Akusala VipÈka seven both at Pavattin and PaÔisandhi are related by the same two conditions. These are for Duggati.

          Next CetanÈ is Akusala twelve in Sugati are related to Akusala VipÈka seven. So this is for human beings when they see undesirable objects. So at Pavatti there are the same two conditions.

          Then CetanÈ in Akusala twelve in R|pÈvacara to Akusala VipÈka Cakkhu ViÒÒÈÓa, Sota ViÒÒÈÓa, SampaÔicchana and Santicchana and SantÊraÓa at Pavatti. The same two conditions arise here. This means that sometimes the Brahmas may for example look down into the human world and could see undesirable objects. So they can get Ahetuka Akusala VipÈkas.

          Next let us look at the formations of the imperturabables. CetanÈ in Ar|pÈvacara Kusala four is a condition in Ar|pÈvacara realm for Ar|pÈvacara VipÈka four both at Pavatti and PaÔisandhi. The same two conditions arise here also. We have to understand the fifth chapter in order to understand these details.

          ViÒÒÈÓa-paccayÈ NÈmar|paÑ. That’s also complicated. Here ViÒÒÈÓa means 32 VipÈka Cittas and also Kamma formation consciousness. That means consciousness concomitant with mundane Kusala and Akusala. CetanÈ and all other consciousness. NÈma here means 52 Cetasikas. R|pa here means 28 R|pas. VipÈka consciousness is a condition for VipÈka NÈma. That means VipÈka Cetasikas. This is both at PaÔisandhi and Pavatti, There are many conditions such as SahajÈta and so on. They arise together, so these conditions are found.

          Then VipÈka consciousness to heart base at PaÔisandhi. SahajÈta AÒÒamaÒÒa and so on arise. At the moment of PaÔisandhi heart base and VipÈka citta have reciprocal condition for each other.

          VipÈka Citta to other matter, that is matter other than heart base, has the same conditions as the preceding ralationship except for reciprocal condition because with other matter there is no reciprocal condition because with other matter there is no reciprocal conditioning.

          Then Kamma formation-consciousness (That means consciousness accompanied by Kusala CetanÈ here.) at AsaÒÒÈ and five aggregates Bhava (mindless beings and five aggregate beings) are condition for Kammaja R|pa (R|pa born of Kamma). Upanissaya (9) is a condition according to Suttanta method. There are two kinds–Suttanta method and Adhidhamma method. Abhidhamma method is precise. Suttanta method is wider. Whatever cannot be explained by Abhidhamma method, we explain by Suttanta method. By Suttanta method they are condition for R|pa born of Kamma.

          Other consciousness is condition for NÈma R|pa as is appropriate. The commentators do not say which  conditions. We have to understand by ourseleves.

          In this way it goes on and on. I don’t want to go any further because it amy become too complicated. But you can look at this chart and find out whether the conditioning factor and the conditioned factor are real cause and effect, or whether they are subject and object, or whether they arise together and support each other. When people read about or study PaÔicca-samuppÈda, they always think that AvijjÈ is the cause of Sa~khÈra, Sa~khÈra is the cause of ViÒÒÈÓa, ViÒÒÈÓa is the cause of NÈma R|pa and so on. If it were that way, it would be very easy to understand. The fact is not like that. We must understand each link by PaÔÔhÈna method. When we understand by PaÔÔhÈna method we know which links are not cause and effect. We know that they support each other, or that one supports the other, or that they arise separately and one is the object and the other is the one that takes the object. In this way we understand fully the relationship between the preceding factor and the succeeding factor.

          Let’s look at phassa Paccaya VedanÈ. How are they related? At the same time as well as different times. When it is Pakat|panissaya, it is different times. Phassa and VedanÈ arise together and Phassa supports VedanÈ. Sometimes Phassa and VedanÈ may arise at different times. In that casu they are related by Pakat|panissaya. This chart will help you understand how the preceding and sucveeding factors are related.

PaÒÒatti

          Now we will go to PaÒÒatti. I think you already understand PaÒÒatti if you remember the first or second lecture. The word ‘PaÒÒatti’ is translated as concept. It has two meanings. One is that which is made known. The other is that which makes known. The word ‘PaÒÒatti’ has both the active and the passive meanings–that which is made known and that which makes known. Depending on the definition there are different kinds PaÒÒatti. In the commentaries examples of different kinds of PaÒÒatti are given.

          Please go to page 326, about the middle of the page. “There are such terms as ‘land’, ‘mountain’, and the like, so designated on account of the mode of transition of the respective elements. “That means the respective elements are put together in a certain way, and so they are called ‘land’, ‘mountain’, and so on. That kind of PaÒÒatti is what is made known. The PaÒÒatti which is what is made known is called Attha- paÒÒatti. Here it is translated as meaning concept, but this is not the meaning. The word ‘Attha’ does not mean meaning. It is like the Dhamma, the entity. Let’s say land, The word ‘land’ is a PaÒÒatti that makes known. But the substance represented by the word ‘land’ or something we understand to be land by the word ‘land’ is called Attha-paÒÒatti.

          Let’s say man. The word ‘man’ is PaÒÒatti that makes known. The man, the person, the congregation of aggregates (five Khandha) is that which is made known. We have to understand NÈma-paÒÒatti and Attha-paÒÒatti with almost every PaÒÒatti. The word ‘man’ or the name is NÈma-paÒÒatti. The person, the man, is Attha-paÒÒatti. House–the word ‘house’ is NÈma-paÒÒatti. The house, the building is Attha-paÒÒatti. So here land or mountain, the name, is NÈma-paÒÒatti. What is represented by the word ‘land’, what is represneted by the word ‘mountain’ is Attha-paÒÒatti.

          To these Attha-paÒÒattis we can give appropriate names. The first one is called SantÈna-paÒÒatti. In the manual about the bottom of the page the word ‘SaÓÔhÈna-paÒÒatti’ is given. Actually it should be SantÈna-paÒÒatti. SantÈna means continuation or continuity. That means the material properties are arranged in a continuity to see it as land, or as mountain and so on.

          “Such terms as ‘house’, ‘chariot’, ‘cart’ and the like are so named on account of the mode of formation of materials”–that is another PaÒÒatti. This PaÒÒatti is called Sam|ha-paÒÒatti. Samuha means collection. Here for example for a house the different parts are put together as a collection and so we have the designation house. Chariot is also made up of wheels, yoke and others. Cart is the same. This PaÒÒatti is called Sam|ha-paÒÒatti, collective concept.

          In other books it is said that it can also be called SaÓÔhÈna-paÒÒatti because there is a shape or form to these things. So according to this shape or form we call it a house, we call it a chariot, we call it a cart and so on.

          Then on page 326 again, “such terms as ‘person’, ‘individual’ and the like, so named on account of the five aggregates” –that mens a collection of five aggregates is called a man, or name of begins. That concept is missing in guide to section thirty. It jumps from Sam|ha-paÒÒatti to DisÈ-paÒÒatti.

          “Such terms as ‘direcrion’, ‘time’, and the like, named according to the revolution of the moon and so forth”–when we call something day or night we call it depending on the sun or moon going round. It depends on the position of the moon or sun. These are called DisÈ-paÒÒatti and Kala-paÒÒatti. DisÈ-paÒÒatti means concepts of direction–east, west, north, south. Kala-paÒÒatti means morning, noon, evening and so on. With regard to DisÈ-paÒÒatti, direction-paÒÒatti, we depend on rising and setting of sun and moon. With regard to Kala-paÒÒatti we depend on the course of the sun and moon. If the sun is at a certain point we call it noon and so on.

          Next is “such terms as ‘well’, ‘cave’ and the like, so named on account of the mode of non-impact and so forth”. That means non-touching. There is a space in a well and so it is non-touching. In a cave similarly there is a hollow. Depending on the mode of non-impact, we call it a well, we call it a cave, we call it a hole and so on. They are called ŒkÈsa-paÒÒatti, space-paÒÒatti.

          “Such terms as Kasina signs and the like, so named on account of respective elements and distinguished mental development.” They are called KasiÓa-paÒÒatti (*The book says Nimitta-paÒÒatti.) You make a KasiÓa. You look at it again and again. Then you get that image in your mind. That image you get in your mind is called KasiÓa-paÒÒatti. There are many more. We can add hundreds of them if we can give names. Every name we give things and the things that represent those names are all PaÒÒatti.

          The first one ‘land’ is composed of ultimate reality. However we don’t see land as an ulltimate reality, but as a collection of particles of earth. The earth element in what we call earth is the ultimate reality, but what we call earth is a PaÒÒatti. That is Attha-paÒÒatti–the things or persons represented by the names. The word ‘earth’ is also a PaÒÒatti.

          Now we come to the names themselves. The second one is NÈma PaÒÒatti. There are six kinds of NÈma-paÒÒatti is given in this book and also in the ®ÊkÈ on the Visuddhimagga. The first one is the concept of the real. ‘Real’ means here something which has its own individual essence, its own arising, presence and disappearance. The Name-paÒÒatti is divided into six. Concept of the real means the name of the ultimate reality.

          The second one is the concept of the unreal. That means of those that are not ultimate realities.

          The third one is concept of the unreal by means of the real. There may be two words or two meanings. One represents the ultimate reality and the other does not represent the ultimate reality. So the first is ultimate reality and the second is not ultimate reality. Sometimes the word order in PÈÄi and English are not the same. In English the last term may some first. I’ll explain it later.

          Number four is a concept of the real by means of the unreal. By means of the unreal there is the real.

          Then there is a concept of the real by means of the real. Both are real.

          Number six is a concept of the unreal by means of the unreal. Both are unreal.

          We will look at examples. The example for the concept of the real, number one, is matter (R|pa), feeling (VedanÈ) and so on. When we say “R|pa”, this is called concept of real. In PÈÄi it is VijjamÈna-paÒÒatti. VijjamÈna means existing. Existing means here ultimate reality. VijjamÈna-paÒÒatti are R|pa, VedanÈ, SaÒÒÈ. You have a lot of names. All 52 Cetasikas, Cittas and so on are VijjamÈna-paÒÒatti.

          The examples for number two, concept of the unreal, are earth, mountain and so on. Earth is a NÈma-paÒÒatti. What is represneted by the word ‘earht’ is an Attha-paÒÒatti. Attha-paÒÒatti according to ultimate reality is non-existesnt. There is no earth, but just the eight inseparables sticking to each other. Earth, mountain, house, cart-there are a lot of things which are AvijjamÈna-paÒÒatti.

          Then number three is concept of the real by means of the unreal. The first is real and the second is unreal. The example given is the possessor of sixfold direct knowledge. You must know the PÈÄi words, Cha and abhiÒÒÈ. The person who possesses it is unreal. That is why it is called unreal by way of real. So possesses of three knowledges we say Tevijja. The sixfold knowledge is real. The possessor is unreal.

          Then number four is concept of the real by means of the unreal. The example is a woman’s voice. In PÈÄi it is Itthisaddo. A woman is non-existent, just five aggregates. Voice is real because voice is sound. Sound is among the 28 material properties. So when we say a woman’s voice then it is the concept of real by the unreal.

          Then is number five both are real. The example is eye consciousness. Eye is real. Consciousness is real so it is real by real.

          The last one is unreal by unreal. The son is unreal. So according to this classification there are six NÈma-paÒÒatti, name concepts. They can be classified as real, concept, unreal concept. We can practise this with many names we already know. This is about PaÒÒatti,

          Now we come to the alst verses, section 32. You already know the meaning of these versese because in the fourth chapter I have explained to you how many thought processes you need to know that you see something. It explains here for hearing, not for seeing because it is concepted with NÈma-paÒÒatti.

          First you hear the NÈma-paÒÒatti, Then you understand the Attha-paÒÒatti. First you hear is NÈma-paÒÒatti. After hearing it, there are thought processes working. Then you know this hearing it, there are thought processes working. Then you know this is a man. A being with two hands, two feet, that walks upright and so on. These verses explain hoe many thought processes there are until you know what the meaning of the word that you hear a voice, in our example the word ‘man’. Through the process of ear consciousness. When you hear the word the ‘man’, there is SotadvÈra VÊthi or SotaviÒÒÈÓa VÊthi. “Then by means of the concept by the process is not mentioned. Here there is only ear consciousness and two mind-door thought processes- hearing the voice, hearing the voice ad ‘man’, understanding the meaning. That means understanding the substance or the person represented by the name ‘man’. One thought process is not mentioned and that is that which follows the first ear consciousness thought process. That means you hear the word ‘man’ and then that word disappears and that thought process also disappears. With the following Mano Dvara, mind-door thought process, you recall that voice which is past at that time. So first you hear the word ‘man’ by ear consciousness thought process. Then you take the word ‘man’ as am object with mind-door thought process. During these two thought processes you don’t yet hear the word ‘man’. You hear some voice. You don’t yet come to (Continued  S H S)

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the conclusion that it is the word ‘man’ that I hear; it is just a voice. When you come to the third thought process in the series, then in that mind-door thought process you hear the word ‘man’. You understanding the meaning of the word or you understand the Attha-paÒÒatti. So first you hear just the voice. Then you hear the NÈma PaÒÒatti. Then you understand the meaning of the NÈma-paÒÒatti which is Attha-paÒÒatti. During the first two thought processes the object is ultimate reality; it is voice or Sadda which is present in the first thought process and past for the second type of thought process. When it comes to the third thought process, the mind-door thought process, you take the NÈma-paÒÒatti as object. In the fourth thought process you take the Attha-panatti. So among these four thought processes the first two take ultimate reality as object. The second two take PaÒÒatti as object. These verses explain that.

          As it is given there are only three, and even these are not distinctly three. You see only the process of ear consciousness and then the process of the mind-door. The Attha-paÒÒatti we understand through the fourth thought process is always fashioned by worldly convention. That means men have agreed upon calling a being ‘man’. When they have designated the word ‘man’ for the being which is called ‘man’, then later on people understand the Attha-paÒÒatti when they hear the NÈma-paÒÒatti. The PaÒÒatti or these concepts are always fashioned by worldly convention. Cince they are fashioned by worldly convention and since they are concepts, they are not ultimate reality. We cannot say they belong to past,, or present, or future. They are out of time. The last verses explain how we hear and understand. That is very simple, but there are more complicated thought processes because what I have told you up to now is for a one syllable word.

          When there are two syllables, let us say woman, first you hear the sound ‘wo’ in the present and then in the past. Then you hear the syllable ‘man’ in the present and in the past. Instead of two you have four–two for ‘wo’ and two for ‘man’. Then you combine these two and now have’woman’ as a collection. That is another thought process. Only after that do you come to understand the meaning of the word. So if there is one more syllable you have to add two more thought processes, what about a word with five syllables? Can you say a five syllable word?

Sutdent: Encyclopedia.

Sayadaw: OK. you have many thought processes. Now you know how complicated the experience is if you know Abhidhamma. We hear words every day and we think we understand the meanings of the words right away. We have to go through all these thought processes before we really understand the meaning of the work. Abhidhamma teaches us what seems to be very simple experiences are actually vary com;licated. To understand these we have to study Abhidhamma. The Buddha discovered all this  all by himself through his omniscience. Buddha’s omniscience is very, very great. We cannot even think of how great it is because as Venerable Nagasena said the Buddha did a very difficult job in identifying different mental states that arise together and take the object together. He said it is more difficult than identifying the different river warers in the ocean. It is the master intellect of the Buddha that discovered all these implications. We are just having a glimpse of that superknowledge.

          So the verse at the end explains how we understand when we hear something. Following this we can also explain how we understand when we see something. First there is seeing thought process. Then there is taking the past object. Then there is Attha-paÒÒatti. And then there is NÈma-paÒÒatti. So the sequence is a little different. Tor hearing  the sequence is present sound, past sound, NÈma-paÒÒatti ( name concept) and Attha-paÒÒatti ( thing concept) . But when you see, there is present visible object, past visible object, thing concept and then name concept. I see you first and then the word ‘man’ comes to me. That happens only if before hand I know that ‘man’ represents that kind of object. If I don’t know the name, then that name concept thought process will not arise. Sometimes we see something and we don’t know the name of it. In that case the thought process with name concept does not arise. The same is true for smelling and so on. It is a very complicated experience. We know a little with the help of the knowledge of Abhidhamma. This is the end of the eighth chapter, the chapter on conditions.

                                      Sadhu! Sadhu! Sadhu!