The Pali term sahajata in sahajata-paccaya
means: that which has arisen together. In the case of conascence-condition,
a conditioning dhamma, paccaya dhamma, on arising, causes the conditioned
dhammas, paccayupanna dhammas, to arise simultaneously with it. In the
case of proximity-condition and contiguity-condition, the conditioning
dhamma arises previously to the conditioned dhamma, but in the case of conascence-condition
the conditioning dhamma and the conditioned dhamma arise at the same time.
We read in the Visuddhimagga (XVII, 77):
A dhamma which, while arising, assists (another dhamma) by making it arise together with itself is a conascence-condition, as a lamp is for illumination...
For the explanation of conascence-condition
the Visuddhimagga uses the simile of an oil lamp: when its flame appears
the light, colour and heat are produced simultaneously with it. Light,
colour and heat produced by the flame are not present before the flame
appears nor after it dies out[60].
We read in the "Patthana" (II,
Analytical Exposition, 6, Conascence-condition) about different classes
of phenomena, nama and rupa, to which conascence-condition pertains. We
read with regard to the first class:
The four immaterial aggregates (namakkhandhas) are mutually related to one another by conascence-condition.
Vinnanakkhandha, citta, cannot
arise without the three other namakkhandhas, namely: vedanakkhandha (feeling),
sannakkhandha (remembrance or perception) and sankharakkhandha (formations,
the other cetasikas). Citta is different from cetasika, it does not feel
or remember; citta is the "chief" in cognizing an object but it needs the
accompanying cetasikas which share the same object and which each have
their own task while they assist the citta. Citta cannot arise without cetasika
and cetasika cannot arise without citta, they condition one another by
conascence-condition. Citta needs for example the cetasika phassa, contact,
which contacts the object so that citta can cognize it. Thus, citta is
conditioned by phassa by way of conascence. Phassa is conditioned by citta
and the accompanying cetasikas by way of conascence. When phassa accompanies
akusala citta it is also akusala and when it accompanies kusala citta it
is also kusala.
Each of the four namakkhandhas
can be taken in turn as conditioning dhamma or as conditioned dhamma
because they are mutually related by way of conascence. The "Patthana"
(Faultless Triplet, Ch VII, Investigation Chapter, Conditions: Positive,
1, Classification Chapter, Conascence 9, §419) expresses this as
follows:
Faultless state (kusala dhamma) is related to faultless state by conascence-condition.
One faultless khandha is related to three (faultless) khandhas by conascence-condition; three khandhas are related to one khandha by conascence-condition; two khandhas are related to two khandhas by conascence-condition.
This pertains only to the
four nama-kkhandhas. The same is said with regard to the four namakkhandhas
which are akusala (faulty).
When lobha-mula-citta,
citta rooted in attachment, arises, the four namakkhandhas are akusala and
they condition one another by way of conascence. Lobha-mula-citta has as
roots moha and lobha, and these roots condition the accompanying dhammas
by way of conascence-condition and also by way of root-condition. Phenomena
can condition other phenomena by way of several relations. Lobha-mula-citta
may be accompanied by pleasant feeling. Feeling is conditioned by citta
and the accompanying cetasikas, and when it accompanies akusala citta it
is also akusala. Pleasant feeling which is akusala has a characteristic
which is quite different from pleasant feeling which is kusala.
It is beneficial to learn
more about conascence-condition because this condition pertains to our
life now. Since citta and cetasikas condition one another mutually while
they arise together, there is such a great variety of cittas. When one,
for example, develops understanding of nama and rupa, there is kusala citta
accompanied by panna and by other sobhana cetasikas. That citta is also
accompanied by sati which is mindful of the reality which appears, by
"applied thinking", vitakka[61], which "touches" the object so that panna
can understand it, by non-attachment, alobha, and by other cetasikas which
each perform their own function. They all mutually support one another
while they arise together. There are many degrees of panna and as panna
grows the accompanying cetasikas develop as well. Alobha, for example,
is still weak in the beginning, but as panna develops there will also
be more detachment from realities.
Citta and cetasikas can
be of four "jatis" (classes), they can be kusala, akusala, vipaka or
kiriya. Some cetasikas can accompany cittas of the four jatis, but in each
case they are completely different since they are conditioned by the citta
and the other cetasikas they accompany. Manasikara, attention, for example,
is a cetasika which arises with each citta, but it is quite different when
it accompanies lobha-mula-citta which clings to the object which is experienced,
or when it accompanies kusala citta which is intent on generosity or on
the observance of sila. Viriya, energy or effort, can be energy exerted in
an unwholesome way, such as effort to steal, or it can be energy for what
is wholesome. Thus, there is a great variety of citta and cetasikas which
mutually support one another. When we come to understand more the different
conditions for the realities which arise it will help us to see that there
is no self who experiences objects, likes or dislikes them, or develops
right understanding.
As to the second class of
phenomena to which conascence-condition pertains, we read in the "Patthana"
(Analytical Exposition, 6):
The four great primaries (Great Elements, maha-bhuta rupas) are mutually related to one another by conascence-condition.
The Elements of Earth
(solidity), Water (cohesion), Fire (temperature) and Wind (motion) always
arise together and condition another. Rupas of the body and rupas of
materiality outside arise and fall away in groups or units, and in each
group there have to be the four Great Elements. Solidity is the foundation
of the other three elements, temperature maintains the other three elements,
cohesion holds them together and the element of motion[62] acts as their
distension (Visuddhimagga XI, 109).
The "Patthana" (Faultless
Triplet, Investigation Chapter, §419, VII, c) states as to the way
the four great Elements condition each other that one "great primary" conditions
the other three, three condition one, and two condition two. There is
such a great variety of sense objects we experience every day, but they
are only different compositions of rupa elements. When we touch a table
or a piece of cloth there is only tangible object, appearing as hardness
or softness, which is composed of different rupa elements. Hardness, softness,
heat, cold, motion or pressure can be experienced by touch[63]. We think
that tangible object can last, but it is only rupa which arises and falls
away all the time.
As to the third class
of phenomena to which conascence-condition pertains, the patisandhi-citta
arising in the five-khandha planes (where there are nama and rupa) and
the rupa which is the heart-base for the patisandhi-citta condition one
another by way of conascence.
In the planes where there
are nama and rupa each citta needs a physical base (vatthu) or place
of origin. The vatthu for seeing is the eye-base, and each of the sense-cognitions
(the five pairs, pancavinnana, of which one is kusala vipakacitta and
one akusala vipakacitta) has its corresponding base. The cittas other than
the sense-cognitions have the heart-base as their vatthu. During life the
rupa which is the vatthu has to arise before the citta which is dependant
on it. However, at the moment of rebirth it is different. When the patisandhi-citta
arises kamma produces the heart-base at the same time as the patisandhi-citta
which is the mental result of kamma, vipakacitta, and this citta arises
at the heart-base. In the planes where there are nama and rupa the patisandhi-citta
and the heart-base cannot arise without one other. They condition one
another by way of conascence.
The heart-base is not
the only rupa produced by kamma at the first moment of our life. Kamma
produces at that moment three groups of rupa: one group with the heart-base,
one group with the bodybase and one group with sex, masculinity or femininity.
In each of these groups the eight inseparable rupas[64] and life-faculty
(jivitindriya)[65] are included as well, thus there are three groups of
ten rupas produced by kamma at the moment of our birth. Without the patisandhi-citta
these groups could not arise at the moment of birth. Thus, the patisandhi-citta
is conascence-condition for the three groups of rupas produced by kamma
at that moment, but only the heart-base among these rupas is in turn conascence-condition
for the patisandhi-citta, this citta could not arise without the heart-base.
As to the fourth class
of phenomena to which conascence-condition pertains, citta and its accompanying
cetasikas condition the rupa produced by them by way of conascence-condition.
Citta produces rupa at
its arising moment. Each moment of citta can be divided into three extremely
short periods (Visuddhimagga XX, 26): the moment of its arising (uppada
khana), the moment of presence (titthi khana) and the moment of dissolution
(bhanga khana). Citta can only produce rupa at its arising moment; at
the moment of its presence and of its dissolution it is too weak to do so.
Sixteen types of citta do not produce rupa. They are: the patisandhi-citta,
the sense-cognitions (the five pairs of seeing, hearing, etc.), the four
arupavacara vipakacittas (of immaterial jhana, arising in the arupa-brahma-planes
where there is no rupa) and the dying-consciousness, cuti-citta, of the
arahat. Apart from these cittas, all the other cittas produce rupa[66]. Akusala
cittas and kusala cittas can, for example, produce bodily intimation (gestures
by which we express our intentions) and speech intimation. Akusala cittas
and kusala cittas can produce bodily features by which our moods are expressed,
such as regret, anger or enjoyment. Dosa can produce frowns and lobha can
produce laughter. When we decorate our house, when we dress ourselves or
when we use cosmetics, do we realize which types of citta produce rupas while
we move our hands? We may not even realize that lobha-mula-cittas produce
rupas at such moments. We cannot force ourselves to lead the life of a
monk, a life without sense-pleasures, but it is beneficial to know the
different types of citta which arise. Therefore, it is instructive also
for laypeople to read the "Vinaya". The "Vinaya" is a faithful mirror and
a constant reminder of our defilements. We read in the "Vinaya" that it
is forbidden to monks to decorate dwellings and objects they use, or to
beautify themselves, since that is indulgement in sense-pleasures. The text
of the "Vinaya" (Book of Discipline V, Culla-vagga, Ch V, 106) states:
Now at that time the group of six monks anointed their faces, they rubbed (paste) into their faces, they powdered their faces with chunam, they smeared their faces with red arsenic, they painted their limbs, they painted their faces, they painted their limbs and faces. People spread it about, saying, "Like householders who enjoy pleasures of the senses"....
We then read that the
Buddha did not allow it and said that it would be an offence of wrong-doing
if monks would do any of those things.
The "Book of Analysis"(Vibhanga,
Second Book of the Abhidhamma, Ch 17, Analysis of Small Items, §854)
reminds us that it is vanity to decorate objects or one's body:
Therein, what is "personal vanity"? Decoration of the robes, decoration of the alms-bowl, decoration of the abode; the decoration, beautifying, taking pride in, adorning, cupidity, state of cupidity, act of personal vanity, personal vanity for this putrid body and for the external requisites. This is called personal vanity.
Laypeople still have
conditions for a life with sense-pleasures, but right understanding of
the realities which arise can be developed. Also while one adorns oneself
there are nama and rupa and there can be awareness of them. If we know
that there is, in such cases, rupa conditioned by citta by way of conascence,
it can help us to understand nama and rupa as conditioned elements.
Citta and cetasikas
which produce rupa at their arising moment condition rupa by way of conascence,
but mind-produced rupa does not reciprocally condition citta by way of
conascence. The arising of citta does not depend on mind-produced rupa.
As to the fifth group
to which conascence-condition pertains, the four Great Elements condition
the derived rupas (upadaya rupas) by way of conascence, but the derived
rupas do not reciprocally condition the four Great Elements by way of
conascence. There are twenty-eight kinds of rupa in all, and the "derived
rupas" are the twenty-four kinds of rupa other than the four Great Elements
of solidity, cohesion, temperature and motion. The derived rupas are dependant
on the four Great Elements, they cannot arise without them. When sound,
for instance, arises, it needs solidity, cohesion, temperature and motion.
We are attached to the body and to our possessions, but these are only
rupas, the four Great Elements and derived rupas in different compositions,
arising because of conditions.
There is a sixth group
of phenomena mentioned in the same section of the "Analytical Exposition"
of the "Patthana" concerning conascence-condition, but this is actually
a further explanation of the relation of the heart-base to the citta which
arises at the heart-base. Throughout life the heart-base has to arise
before the citta which is dependant on it. Also the sense-bases which are
the physical bases for the sense-cognitions such as seeing or hearing,
which arise throughout life, have to arise previously to the cittas which
are dependant on them. Rupa, at its arising moment is too weak to be base,
and therefore it can only after it has arisen perform the function of base.
The moment of rebirth is the first moment of life and therefore the situation
is different; kamma produces the heart-base and the patisandhi-citta which
is dependant on it simultaneously. At that moment the patisandhi-citta and
the heart-base condition one another by way of conascence. The "Patthana"
(II, Analytical Exposition, 6, VI) states about the relation between heart-base
and the citta which is dependant on it as follows:
The material states (rupa-dhammas) are sometimes related to the immaterial states (nama-dhammas) by conascence-condition and are sometimes not related by conascence-condition.
Some of the phenomena
which are related by conascence-condition are also related by mutuality-condition
(annamanna-paccaya). They condition one another reciprocally while they
arise simultaneously. Since the realities involved condition one another
mutually, each of them can be in turn conditioning dhamma (paccaya) and
conditioned dhamma (paccayupanna dhamma). We read in the Visuddhimagga
(XVII, 78):
A state that assists by means of mutual arousing and consolidating is a mutuality-condition, as three sticks of a tripod give each other consolidating support.
Three sticks which
are leaning against each other at the upper ends mutually support one
another. Evenso the realities involved in mutuality-condition condition
one another reciprocally. There are three classes of phenomena to which
this condition pertains.
As to the first
class, the four namakkhandhas which condition one another by way of conascence,
also condition one another by way of mutuality. They support and consolidate
one another.
As to the second
class, the four Great Elements which are related to one another by conascence-condition
are also related to one another by way of mutuality-condition. Solidity,
cohesion, temperature and motion which arise together condition one another
reciprocally and give each other mutual support.
As to the third
class, the patisandhi-citta with the accompanying cetasikas and the heart-base
arising simultaneously condition one another by way of mutuality. As
we have seen, at the moment of rebirth kamma conditions, apart from the
group of rupas with the heart-base, two other groups, namely the group with
the body-base and the group with sex. There is no relation of mutuality
between the latter two groups and the patisandhi-citta.
The other classes
of phenomena which are related by conascence are not related by mutuality.
The rupa produced by citta is conditioned by that citta by way of conascence,
but, as we have seen, there is no relation of mutuality. That rupa does
not, in its turn, condition citta, it does not consolidate citta by way
of mutuality-condition. The four Great Elements are conascent-condition
for the derived rupas, but there is no relation of mutuality; the derived
rupas do not consolidate the four Great Elements by way of mutuality-condition.
Visible object or sound, which are derived rupas, cannot arise without
the four Great Elements, but the four Great Elements are not dependant on
these rupas. Thus we see that phenomena which are related by mutuality also
are related by conascence, but that not all phenomena which are related by
conascence are also related by mutuality.
Footnotes
[60] See "Guide
to Conditional Relations" Part I, p. 23, by U Narada.
[61] Vitakka cetasika arises with many cittas, but not with every citta. When it accompanies akusala citta it is wrong thinking and when it accompanies kusala citta it is right thinking. As a factor of the eightfold Path it is called "right thinking".
[62] Motion is not movement in the conventional sense; this rupa has the characteristic of motion or pressure. It is sometimes translated as oscillation or vibration. It causes distension, and this can be noticed, for example, when there is pressure of air in the stomach or abdomen.
[63] The element of cohesion cannot be experienced by touch.
[64] The four Great Elements and in addition: colour, odour, flavour and nutritive essense. These eight are present in each group of rupas.
[65] This rupa is present in all groups produced by kamma, not in groups produced by citta, temperature or nutrition. It only arises with rupas of the body, not with external materiality.
[66] Rupas of the body are produced by four factors: by kamma, citta, nutrition and temperature.
Footnotes
[61] Vitakka cetasika arises with many cittas, but not with every citta. When it accompanies akusala citta it is wrong thinking and when it accompanies kusala citta it is right thinking. As a factor of the eightfold Path it is called "right thinking".
[62] Motion is not movement in the conventional sense; this rupa has the characteristic of motion or pressure. It is sometimes translated as oscillation or vibration. It causes distension, and this can be noticed, for example, when there is pressure of air in the stomach or abdomen.
[63] The element of cohesion cannot be experienced by touch.
[64] The four Great Elements and in addition: colour, odour, flavour and nutritive essense. These eight are present in each group of rupas.
[65] This rupa is present in all groups produced by kamma, not in groups produced by citta, temperature or nutrition. It only arises with rupas of the body, not with external materiality.
[66] Rupas of the body are produced by four factors: by kamma, citta, nutrition and temperature.
