Chapter 6 - Dependence-condition

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){GL_NOTE::} 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{GL_NOTE::}. 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{GL_NOTE::}. 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."