Conditions
An outline of the 24 Conditions as taught in the Abhidhamma
by Nina van Gorkom | 2003 | 56,782 words
Conditionality of Life in the Buddhist Teachings An outline of the 24 Conditions as taught in the Abhidhamma...
Go directly to: Footnotes.
In the case of path-condition, magga-paccaya, the cetasikas which are called path-factors are the conditioning dhammas (paccayas) and these are related to the dhammas arising together with them, the conditioned dhammas (paccayupanna dhammas), by way of path-condition, magga-paccaya. The path-factors which are path-condition are not merely the factors of the noble eightfold path which leads to enlightenment, but the term path-factor should be taken in a wider sense. Path-factors can be akusala cetasikas which constitute the wrong path, or they can be sobhana cetasikas which constitute the right path. The path-factors of the wrong path lead downwards, to an unhappy rebirth, and the path-factors of the right path lead to a happy rebirth, or, when they are constituents of the noble eightfold path, they lead to deliverance from the cycle of birth and death.
In the "Dialogues of the Buddha" (III, no. 33, The Recital, VIII) the path-factors of the wrong path are summed up as follows:
Eight wrong factors of character and conduct, to wit, wrong views, thinking, speech, action, livelihood, effort, mindfulness, concentration.
Wrong speech, wrong action and wrong livelihood are not cetasikas, but they are unwholesome actions motivated by akusala cetana, unwholesome volition, which accompanies akusala citta. Neither is wrong mindfulness a cetasika, but it designates lack of attention to kusala, lack of mindfulness which is a property of akusala citta. The cetasika mindfulness, sati, can only accompany sobhana citta, it cannot be akusala. Since the four factors of wrong speech, wrong action, wrong livelihood and wrong mindfulness are not cetasikas they are not conditioning factors of path-condition.
The other four factors of the wrong path are akusala cetasikas, namely: wrong view, wrong thinking, wrong effort and wrong concentration. Thus, they are conditioning factors of path-condition. We read in the "Patthana" (Faultless Triplet, VII, Investigation Chapter, §432, IV):
Faulty state (akusala dhamma) is related to faulty state by path-condition. Faulty path-factors are related to their associated khandhas[1] by path-condition.
Wrong view (miccha-ditthi) is an akusala cetasika arising with four types of lobha-mula-citta[2]. There can be wrong view about kamma and vipaka, one may believe that good and bad deeds do not produce their appropriate results. It is wrong view to take realities for permanent or for "self". Wrong view conditions wrong practice of the Dhamma, it conditions taking the wrong path for the right path. This happens, for example, when someone believes that he should not be aware of akusala, that akusala should be suppressed before vipassana can be developed. By understanding that akusala citta is conditioned by numerous factors, some of which are stemming from the past, and some of which are factors of the present, we can be reminded to be aware of akusala in order to see it as a conditioned nama, not self.
When someone teaches wrong practice the speech he utters is a kind of rupa produced by citta. Wrong view conditions that speech by way of path-condition. The "Patthana" (in the same section, §432, V), under the heading of akusala dhamma which conditions indeterminate dhamma, states that akusala path-factors condition mind-produced rupa by way of path-condition. As we have seen, indeterminate dhamma, avyakata dhamma, is neither kusala nor akusala. Conditioned dhammas which are indeterminate include: vipakacitta, kiriyacitta and rupa. In the following definition indeterminate dhamma means rupa. We read:
(V) Faulty state (akusala dhamma) is related to indeterminate state by path-condition.
Faulty path-factors are related to mind-produced matter by path-condition.
In the next item, under the section of akusala dhamma which conditions (another) akusala dhamma and indeterminate dhamma, the "Patthana" states that akusala path-factors condition the accompanying citta and cetasikas and also rupa produced by citta by way of path-condition. We read:
(VI) Faulty state is related to faulty and indeterminate state by path-condition. Faulty path-factors are related to (their) associated khandhas and mind-produced matter by path-condition.
Wrong thinking (miccha-sankappa) is the cetasika vitakka, thinking, which "touches" the object so that citta can cognize it. This factor can also condition wrong speech by way of path-condition. When we slander, wrong thinking conditions the words we utter by way of path-condition.
Wrong effort (miccha-vayama) is viriya cetasika which is akusala. It strengthens and supports the accompanying dhammas so that they can perform their functions in an unwholesome way.
Wrong concentration (miccha-samadhi) is ekaggata cetasika which conditions citta to focus on one object. Wrong concentration conditions akusala citta to focus on the object in an unwholesome way.
The factors of the wrong path perform each their own function while they condition citta, cetasikas and mind-produced rupa by way of path-condition. While the factors of the wrong path condition the accompanying dhammas there can be wrong speech, wrong action and wrong livelihood. We can easily indulge in idle speech and this may not seem to be harmful. However, one kind of akusala can lead to other kinds of akusala by way of natural decisive support-condition, pakatupanissaya paccaya, as we have seen[3]. Any degree of akusala is dangerous. The study of the factors of the wrong path can remind us to realize when we are on the wrong path which leads downwards. Someone may take wrong effort for right effort and wrong concentration for right concentration. He may for example try very hard to focus on a particular object such as breath without right understanding of what breath is: a rupa conditioned by citta. He may believe that he can develop calm with concentration on breath but he does not realize when there is desire for result instead of kusala citta with calm. Or someone may think that he should try to concentrate on rupas of the body and that he in that way can experience the arising and falling away of realities. The development of the eigthfold path is the development of right understanding of any reality which appears because of conditions. If someone selects particular realities as objects of awareness or if he tries to apply himself to certain techniques in order to hasten the development of insight he is on the wrong path.
The factors of the right path are the following sobhana cetasikas:
- right view (samma-ditthi)
- right thinking (samma-sankappa)
- right speech (samma-vaca)
- right action (samma-kammanta)
- right livelihood (samma-ajiva)
- right effort (samma-vayama)
- right mindfulness (samma-sati)
- right concentration (samma-samadhi)
We read about these factors in the "Patthana" (Faultless Triplet, VII, Investigation Chapter, §432) under the following three headings: kusala dhamma conditions (other) kusala dhammas, kusala dhamma conditions indeterminate dhamma (namely rupa, produced by citta), kusala dhamma conditions (other) kusala dhammas and indeterminate dhamma (rupa, produced by citta):
(I) Faultless state (kusala dhamma) is related to faultless state by path-condition.
Faultless path factors are related to (their) associated khandhas by path-condition.
(II) Faultless state is related to indeterminate state by path-condition.
Faultless path-factors are related to mind-produced matter by path-condition.
(III) Faultless state is related to faultless and indeterminate state by path-condition.
Faultless path-factors are related to (their) associated khandhas and mind-produced matter by path-condition.
The factors of the right path are sobhana cetasikas which condition sobhana cittas. They condition maha-kusala cittas, maha-vipakacittas and maha-kiriyacittas and also mind-produced matter by way of path-condition[4]. They condition rupavacara cittas and arupavacara cittas by way of path-condition. They also condition lokuttara cittas by way of path-condition. Not all path-factors arise with each kind of sobhana citta. The quality and the degree of the path-factors is variegated since they accompany different kinds of sobhana cittas. As we have seen, citta and the accompanying cetasikas condition one another by conascence-condition, by mutuality-condition, by dependence-condition and by other conditions. Evenso the sobhana citta and the cetasikas which are the path-factors condition one another in these different ways. Sobhana cittas may arise without the path-factor samma-ditthi, panna or right understanding, or they may be accompanied by samma-ditthi. As we have seen, the development of the right path leads to happy rebirths or to freedom from the cycle of birth and death. The performing of wholesome deeds without the development of right understanding of nama and rupa can lead to a happy rebirth, but it does not lead to the eradication of the wrong view of self and of the other defilements, and thus, it does not lead to freedom from rebirth.
The path-factor samma-ditthi can have many degrees. It can be intellectual understanding of kusala and akusala and their results, or panna which directly understands kusala as kusala and akusala as akusala, or right understanding of nama and rupa as non-self. Only right understanding of the true nature of nama and rupa will lead to detachment from the "self" and from all realities, and then there will be freedom from the cycle of birth and death. When the noble eightfold path which leads to the end of rebirth is being developed the object of panna is a nama or rupa which appears at the present moment. Through mindfulness of realities appearing in our daily life samma-ditthi of the eightfold path can come to see them as they are, as non-self.
Samma-sankappa, right thinking, is vitakka cetasika which is sobhana. It assists each kusala citta which is intent on wholesomeness, it "touches" the object of wholesomeness. When right thinking is a factor of the noble eightfold path it has to accompany right understanding, panna. Right thinking "touches" the nama or rupa which appears so that panna can understand it as it is. As we have seen, this cetasika also functions as jhana-condition for the accompanying dhammas. A reality can condition other realities in more than one way.
There are three cetasikas which are sila, namely: right speech, right action and right livelihood. They are actually the three abstinences or virati cetasikas which are:
- abstinence from wrong speech (vaciduccarita virati)
- abstinence from wrong action (kayaduccarita virati)
- abstinence from wrong livelihood (ajivaduccarita virati)
They may, one at a time, accompany kusala citta when the occasion arises. They do not accompany each kusala citta.
While we abstain from wrong action or speech there can be awareness and right understanding of nama and rupa. Panna can realize that the cetasika which abstains from akusala is non-self, that it arises because of its appropriate conditions. When panna really sees the disadvantage and danger of akusala there are conditions for abstaining from it and there is no need to think, "I shall abstain from akusala". However, if virati cetasika, the cetasika which abstains from akusala, does not accompany the citta at such a moment there isn't anybody who can abstain.
The three abstinences which accompany cittas of the sense-sphere, kamavacara cittas, arise only one at a time. However, when lokuttara citta arises all three abstinences accompany the lokuttara citta and then nibbana is the object. Thus, the object of the abstinences which are lokuttara is different from the object of the abstinences which accompany cittas of the sense-sphere. The abstinences which are lokuttara are the right speech, the right action and the right livelihood of the supramundane eightfold path. They fulfill their function of path-factors by eradicating the conditions for wrong speech, wrong action and wrong livelihood. The tendencies to these kinds of evil conduct are eradicated at the subsequent stages of enlightenment. The magga-citta (path-consciousness) as well as the phala-citta (fruition-consciousness), which is the result of the magga-citta and immediately succeeds it in the same process, are accompanied by all three abstinences. Right action, right speech and right livelihood do not accompany the maha-kiriyacitta of the arahat. He has eradicated all akusala and therefore there is no need for him to abstain from akusala. Neither do the three abstinences accompany jhanacitta since the jhanacitta is remote from sense impressions and there is thus no opportunity to abstain from the defilements connected with sense impressions.
Samma-vayama or right effort is another factor of the right path. It is viriya cetasika (energy or effort) which strengthens and supports the accompanying dhammas so that they are intent on kusala. When it accompanies right understanding of the noble eightfold path it is energy and courage to persevere being aware of nama and rupa which appear. When there is mindfulness of nama and rupa right effort has arisen already because of conditions and it performs its function; there is no need to think of making an effort. When we think, "I can exert effort, I can strive", with an idea of self who can do so, there is akusala citta which desires to reach the goal. There is wrong effort without our noticing it. Right effort, when it accompanies right understanding, supports the other factors of the eightfold path, but we should remember that it arises because of its own conditions, that it is non-self.
We read in the "Gradual Sayings" (Book of the Threes, Ch V, §49, Ardent energy):
Monks, on three occasions ardent energy is to be exerted. What three?
To prevent the arising of evil, unprofitable states not yet arisen; to cause the arising of good, profitable states not yet arisen; to endure bodily feelings that have arisen, feelings which are painful, sharp, bitter, acute, distressing and unwelcome, which drain the life away. These are the three occasions...
Now when a monk exerts himself on these three occasions, he is called "strenuous, shrewd and mindful for making an end of dukkha."
This sutta reminds us that right effort has to accompany right understanding, otherwise there cannot be the development of all the conditioning factors leading to the end of dukkha. Since we are born, there are conditions for sickness and pain, we cannot control our body. Also at such moments right understanding can be developed. Then there is right effort performing its function of supporting the associated dhammas.
Samma-sati, right mindfulness, is non-forgetfulness of what is wholesome. Mindfulness arises with each sobhana citta. There is mindfulness of the levels of dana, sila and bhavana. When it accompanies right understanding of the eightfold path it is a factor of the eightfold path. When there is right mindfulness of the nama or rupa which appears understanding of that reality can be developed. Mindfulness does not last, it arises just for a moment, but it can be accumulated. It cannot arise when there are no conditions for it.
There are different levels of mindfulness. There may not yet be mindfulness of the level of satipatthana, mindfulness of nama and rupa with the purpose of realizing them as non-self. However, there may be mindfulness of another level, namely, mindfulness of akusala citta when it has arisen and in this way one learns to see akusala as akusala. We may have aversion towards someone else's words and behaviour and we are about to answer back. But when mindfulness arises and we see that aversion is ugly, we may refrain from speaking unpleasant words. At such a moment we are considerate of the other person's feelings and we do not think of ourselves. There can be more understanding of kusala as kusala and of akusala as akusala through our own experience. When sati arises we can be encouraged to go on developing all kinds of wholesomeness and considering realities in our daily life. When we learn to be less selfish and develop kindness, thoughtfulness and patience, these wholesome qualities will support panna to become detached from the idea of self. The clinging to the idea of self has to be combatted on all levels of our life. That is why all the wholesome factors which have been accumulated, the sobhana cetasikas which are included in sankharakkhandha, the khandha of "formations", need to perform their function; they support one another and are together the conditions for right mindfulness of nama and rupa. There should not be clinging to reach the goal soon. The truth of anatta cannot be realized unless there is the development of all the different kinds of kusala for many lives.
Samma-samadhi, right concentration, is another factor of the right path. Kusala citta which is intent on dana, sila or bhavana is accompanied by right concentration which conditions the citta and accompanying cetasikas to focus on the object in the wholesome way. Right concentration which is a factor of the eightfold path has to accompany right understanding of the eightfold path. We read in the "Kindred Sayings" (V, Maha-vagga, XLV, Kindred Sayings on the Way, Ch III, Perversion, §8, Concentration) that the Buddha, while he was at Savatthi, said to the monks:
I will teach you, monks, the ariyan right concentration, which is associated and equipped. Do you listen to it.
And what, monks, is the ariyan right concentration which is associated and equipped? It is (associated with) right view, right thinking, right speech, right action, right livelihood, right effort, right mindfulness and right concentration.
Now, monks, the one-pointedness of mind which is equipped with these seven limbs is called "the ariyan right concentration which is associated, likewise which is equipped."
When panna realizes the true nature of the nama or rupa which appears, there is right concentration which assists the citta and the accompanying cetasikas to experience the object. There is no need to think of focusing on the nama or rupa which appears. As we have seen, right concentration also conditions the sobhana citta and cetasikas it accompanies by way of jhana-condition.
When right understanding of nama and rupa is being developed the other path-factors develop together with right understanding. Some people believe that one should first develop sila and samatha before one develops vipassana, right understanding of nama and rupa. All kinds of wholesomeness are beneficial and they can be developed along with right understanding. However, there is no particular order according to which different ways of kusala should be developed. It depends on the accumulations of the individual, on natural decisive support-condition, and on other conditions which type of kusala citta arises at a particular moment. When right understanding of the eightfold path arises the object experienced at that moment is a nama or rupa which appears.
Panna of the noble eightfold path develops very gradually. When it is more developed different stages of insight can arise. The first stage of insight is knowing the difference between the characteristic of nama and of rupa, and it is at a later stage of insight that their arising and falling away can be realized. We may think of the stages of insight but then longing for them is likely to arise and panna will not develop. Instead of thinking of the stages of insight we should consider realities which appear now, at this very moment, so that we can have more understanding of them.
When seeing arises it sees all that appears through the eyesense. Seeing only sees, it does not think or classify what is seen as different things. When we know that there is a tree or a house we classify different shapes, different images of a "whole" and identify them. That is not seeing. However, if there had not been seeing of all that appears through the eyes there could not be thinking about it. It is the same in the case of hearing. When hearing hears sound, there is no thinking, no classifying. However, since there is hearing there can be thinking of the meaning of the sounds which are heard. There is so much to be considered in daily life and we have hardly begun to do so. When we consider realities which appear in daily life and begin to be mindful of them, right understanding of the eightfold path develops. It develops because of conditions, we do not have to think of progress or worry about the lack of progress. By the development of the noble eightfold path enlightenment can be attained and defilements can be eradicated stage by stage. When the last stage of enlightenment, the stage of the arahat, has been realized, all defilements are eradicated and there will be the end of the cycle of birth and death.
Footnotes and references:
[1]:
The akusala cetasikas which are factors of the wrong path are the khandha of formations (sankhara-kkhandha, including all cetasikas except feeling and sanna, remembrance or perception). The associated khandhas (the namakhandhas which arise together with sankharakkhandha) are vedana-kkhandha, sanna-kkhandha and vinnana-kkhandha.
[2]:
See Appendix 2.
[3]:
See Chapter 8.
[4]:
See Appendix 2 for details about these cittas.