The dependence-condition, nissaya-paccaya,
refers to realities which condition other realities by being their support
or foundation. We read in the Visuddhimagga (XVII, 79) about dependence-condition,
which is here translated as support-condition:
A state (dhamma) that assists in the mode of foundation and in the mode of support is a support-condition, as the earth is for trees, as canvas is for paintings, and so on.
This type of condition refers
to phenomena which are conascent (arising together) with the phenomena
they condition as well as to phenomena which have arisen previously to
the phenomena they condition. We read in the "Patthana" (Analytical
Exposition, 8) as to the dependence-condition for conascent phenomena:
1. The four immaterial khandhas are mutually related to one another by dependence-condition.
2. The four great Elements are mutually related to one another by dependence-condition.
3. At the moment of conception, nama and rupa are mutually related to one another by dependence-condition.
4. States, citta and cetasikas, are related to mind-produced rupa by dependence condition.
As to the first class, the
four namakkhandhas are mutually related to one another by conascent
dependence-condition: citta and cetasikas always arise together and they
are depending on one another. Citta cannot arise without cetasikas and
cetasikas cannot arise without citta. As we have seen, they are also related
to one another by way of conascence, sahajata, and by way of mutuality,
annamanna.
The teaching of dependence-condition,
nissaya paccaya, reminds us that citta and cetasikas need one another
to perform their functions. Citta is the "chief" in cognizing an object,
and cetasikas share the same object while they perform each their own
function. Feeling, vedana, and remembrance, sanna, are cetasikas which
arise with each citta. Citta is different from cetasika, it does not feel
or remember; citta cognizes or knows the object. Through awareness and right
understanding developed in vipassana the difference between citta and cetasika
can gradually be known. Without awareness and right understanding there
will only be theoretical knowledge of the way citta and cetasika condition
each other by dependence-condition.
When lobha-mula-citta arises
it is dependent on the accompanying cetasikas. The roots of moha and
lobha condition that citta and the other cetasikas by way of root-condition,
hetu-paccaya, and also by way of dependence-condition, nissaya-paccaya.
Ignorance and attachment are a support for the lobha-mula-citta. There
are also chanda, desire-to-do, and viriya, energy, accompanying the lobha-mula-citta.
Chanda can be predominance-condition, adhipati-paccaya, while one tries
to acquire the things one clings to. Lobha-mula-citta just cognizes the
desirable object which presents itself, it needs chanda to accomplish something,
such as acquiring the object. Viriya can also be predominant when one tries
to obtain something. When kusala citta arises it is dependent on alobha,
non-attachment, and adosa, non-aversion, and also on other cetasikas. It
needs for example chanda and viriya for the performance of dana, the observance
of sila or the development of right understanding. Each of the accompanying
cetasikas which performs its own task supports citta and conditions it by
way of dependence-condition.
As to the second class, the
four great Elements which are the rupas of solidity, cohesion, temperature
and motion, condition one another by way of conascent dependence-condition,
sahajata-nissaya-paccaya. They are a support for one another. Solidity
cannot arise without cohesion, temperature and motion, and this is also
true for the other three great Elements. They also condition one another
by way of conascence-condition, sahajata-paccaya, and mutuality-condition,
annamanna-paccaya.
As to the third class, at the
moment of birth the patisandhi-citta and the hadaya-vatthu (heart-base) are
mutually related to one another by way of dependence. In the planes where
there are five khandhas, nama and rupa, kamma produces the rupa which
is heart-base at the same time as the patisandhi-citta which arises
at the heart-base. The patisandhi-citta and the heart-base support each
other and they cannot arise without each other. They are also related
by way of conascence, sahajata and by way of mutuality, annamanna.
As to the fourth class, citta
and cetasikas are related to mind-produced rupa by way of dependence-condition.
As we have seen, citta is one of the four factors which produce rupas
of the body. Citta and its accompanying cetasikas are a support to the
rupa produced by them, but that rupa does not reciprocally condition the
citta and cetasikas by way of dependence. When we, for example, speak kind
words, the rupa which is speech intimation is conditioned by kusala citta
and accompanying cetasikas by way of dependence-condition. If there are
no conditions for the arising of kusala citta it is impossible to speak kindly.
As to the fifth class, the
four great Elements condition the derived rupas (upada rupas, the rupas
other than the four great Elements)[67] by way of dependence-condition,
but the opposite does not apply. Odour is a derived rupa. It cannot arise
by itself, it needs solidity, cohesion, heat and motion. When odour is
experienced through the nose, only odour appears, the other rupas which
arise together with it in one group are not experienced. Visible object
which is experienced through the eyes and sound which is experienced
through the ears need the four great Elements as a foundation, they are
conditioned by them by way of dependence.
Some phenomena which condition
other phenomena by way of dependence have arisen previously to the phenomena
they condition and, at that moment, they have not fallen away yet.
These are the rupas which serve as vatthus or bases for the cittas they
condition. They cannot be base at their arising moment since they are
then too weak. Rupa can only at the moment of its presence perform the
function of vatthu[68]. Thus, it must be prenascent, arisen previously
to the citta it conditions by dependence-condition. As we have seen, only
at the moment of birth the heart-base arises together with the patisandhi-citta
and serves as its base, but throughout life it arises previously to the
cittas for which it serves as base and it conditions them by way of prenascent
dependence-condition[69]. We read in the "Patthana" (Analytical Exposition,
8. Dependence Condition):
(vi) Eye-base is related to eye-consciousness element and its associated states by dependence-condition.
(vii) Ear-base is related to ear-consciousness element and its associated states by dependence-condition.
(viii) Nose-base is related to nose-consciousness element and its associated states by dependence-condition.
(ix) Tongue-base is related to tongue-consciousness element and its associated states by dependence-condition.
(x) Body-base is related to body-consciousness element and its associated states by dependence-condition.
The five sense-bases have
to arise previously to the corresponding sense-cognitions they condition
by way of dependence-condition. The previously arisen eye-base is related
to seeing-consciousness and the accompanying cetasikas by way of prenascent
dependence-condition. Without eyesense, which serves as physical base
and doorway, seeing could not arise. The eye-base itself is also conditioned,
it is produced by kamma, and it lasts only seventeen moments of citta,
which is extremely short. We cling to the notion of "my eyes", or "my ears",
but they are only rupas produced by kamma which fall away immediately. The
following sutta reminds us of the fact that whatever reality arises because
of conditions has to be impermanent. Conditioned nama and rupa cannot last.
Eyesense and seeing, earsense and hearing are impermanent and not self.
We read in the "Kindred Sayings" (IV, Salayatana-vagga, Third Fifty, Ch
4, The Chapter on Devadaha, §139, The Personal, by Way of Condition):
The eye, monks, is impermanent. Whatever condition, whatever cause there be for the appearance of the eye, that also is impermanent. Owing to impermanence the eye has come into being, monks. How could the eye be permanent?
(And it is the same with the other organs of sense).
The mind is impermanent.... Owing to impermanence the mind has come into being, monks. How could mind be permanent? So seeing, the well-taught ariyan disciple is repelled by the eye... tongue... mind. Being repelled he lusts not for it... so that he realizes, "for life in these conditions there is no hereafter."
Footnotes
[67] There are twenty-eight types of rupa in all. Apart from the four great Elements there are twenty-four rupas which are the derived rupas. Among them are, for example, colour, odour, flavour, nutritive essence, the eye-base, the other sense-bases and the heart-base.
[68] Rupa lasts as long as seventeen moments of citta. After its arising moment it lasts sixteen more moments, fifteen moments of its presence and then there is its dissolving moment.
[69] The vatthus are during life for the cittas they condition a base-prenascence-dependence-condition, vatthu-purejata-nissaya-paccaya.
