The Conditionality of Life in the Buddhist Teachings.
An outline of the Twentyfour Conditions as taught in the 
 Abhidhamma

Preface

The Buddha's teaching on the conditions for the phenomena of our life has been laid down in the last of the seven books of the Abhidhamma, the ``Paììhåna'', or ``Conditional Relations''. The Buddha, in the night he attained enlightenment, penetrated all the different conditions for the phenomena which arise and he contemplated the ``Dependant Origination'' (Paticca Samuppåda), the conditions for being in the cycle of birth and death, and the way leading to the elimination of these causes. We read in the Introduction of the Atthasåliní (The Expositor, the commentary to the Dhammasangaùi, the first book of the Abhidhamma) that the Buddha, during the fourth week after his enlightenment, sat in the ``Jewel House'', in the north west direction, and contemplated the Abhidhamma. The Abhidhamma was laid down later on in seven books. We read:

... And while he contemplated the contents of the ``Dhammasangaùi'', his body did not emit rays; and similarly with the contemplation of the next five books. But when, coming to the ``Great Book'', he began to contemplate the twenty-four universal causal relations of condition, of presentation, and so on, his omniscience certainly found its opportunity therein. For as the great fish Timirati-piògala finds room only in the great ocean eighty-four thousand yojanas in depth, so his omniscience truly finds room only in the Great Book. Rays of six colours- indigo, golden, red, white, tawny, and dazzling- issued from the Teacher's body, as he was contemplating the subtle and abstruse Dhamma by his omniscience which had found such opportunity....

The teaching of the conditional relations is deep and it is not easy to read the ``Paììhåna'', but we could at least begin to study different conditions and verify them in daily life. Before we knew the Buddha's teachings we used to think of cause and effect in a speculative way. We may have reflected on the origin of life, on the origin of the world, we may have thought about causes and effects with regard to the events of life, but we did not penetrate the real conditions for the phenomena of life. The Buddha taught the way to develop understanding of what is true in the absolute or ultimate sense. We cannot understand the ``Paììhåna'' if we do not know the difference between what is real in conventional sense and what is real in the ultimate sense. Body and mind are real in conventional sense, they are not real in the ultimate sense. What we call body and mind are temporary combinations of different realities which arise because of conditioning factors and then fall away immediately. They are succeeded by new realities which fall away again, and thus the flux of life goes on. Body, mind, person or being do not exist in the ultimate sense. Mental phenomena, nåma, and physical phenomena, rúpa, which constitute what we call a ``person'' are real in the ultimate sense, but they are merely passing phenomena. Ultimate truth is not abstract. Ultimate realities, in Påli: paramattha dhammas, have each their own characteristic which cannot be changed. We may change the name, but the characteristic remains the same. Seeing is an ultimate reality, it experiences visible object which appears through the eyes; it is real for everyone, it has its own unalterable characteristic. Anger has its own characteristic, it is real for everyone, no matter how we name it. Ultimate realities can be directly experienced when they appear through eyes, ears, nose, tongue, bodysense or mind. They arise because of their appropriate conditions. 
There are twentyfour classes of conditions enumerated in the ``Paììhåna''. In order to understand these it is essential to have a precise knowledge of the realities which are involved in these conditional relations. The Dhammasangaùi, the first book of the Abhidhamma, is an analytical exposition of all classes of consciousness, cittas, and their accompanying mental factors, cetasikas, and all physical phenomena, rúpas. The Dhammasangaùi explains which cetasikas accompany which cittas and it deals with conditions which operate in one moment of consciousness . It explains which rúpas arise together in a group and the factors which produce rúpas, namely, kamma, citta, nutrition and temperature. However, it does not describe in detail the different types of conditions. The Paììhåna describes in detail all possible relations between phenomena. Each reality in our life can only occur because of a concurrence of different conditions which operate in a very intricate way. Hearing is conditioned by sound which impinges on the earsense. Both sound and earsense are rúpas which also arise because of their own conditions and therefore, they have to fall away. Thus, the reality they condition, hearing, cannot last either, it also has to fall away. Each conditioned reality can exist just for an extremely short moment. When we understand this it will be easier to see that there is no self who can exert control over realities. How could we control what falls away immediately? When we move our hands, when we walk, when we laugh or cry, when we are attached or worried, there are conditions for such moments. The Paììhåna helps us to understand the deep underlying motives for our behaviour and the conditions for our defilements. It explains, for example, that kusala can be the object of akusala citta. For instance, on account of generosity which is wholesome, attachment, wrong view or conceit, which are unwholesome realities, can arise. The Paììhåna also explains that akusala can be the object of kusala, for example, when akusala is considered with insight. This is an essential point which is often overlooked. If one thinks that akusala cannot be object of awareness and right understanding, the right Path cannot be developed. 
The enumerations and classifications in the Paììhåna may, at first sight, seem dry and cumbersome, but when they are carefully considered it can be seen that they deal with realities of daily life. The study of the Abhidhamma can become very lively and interesting if our knowledge is applied in our own situation. It can be understood more clearly that kusala citta and akusala citta arise because of different conditions. One may doubt whether it is helpful to know details about realities and their conditions. When we know that there isn't anything we can control, will that change our life? It is beneficial to have less ignorance about ourselves. Defilements cannot be eradicated immediately, there will still be sadness, worry and frustration. However, when it is more clearly understood that realities arise because of their own conditions there will be less inclination to try to do what is impossible: to change what has arisen because of conditions. When there is more understanding one will be less obsessed by one's experiences, there will be more patience. The Paììhåna clarifies how accumulations of good and bad qualities are conditions for the arising of kusala and akusala in the future. Thus, the study of the Paììhåna can encourage us to develop understanding together with all good qualities. Conditions can be accumulated which lead to direct understanding of realities and eventually to enlightenment. 
The reader will find it complicated to study the duration of rúpa which equals seventeen moments of citta. We could never count such moments, they pass too quickly. However, the knowledge about the duration of rúpa helps us to see that rúpa lasts longer than citta. Rúpa is weak at its arising moment, but after its arising it can condition citta. One rúpa can condition several cittas since it lasts longer than citta. For instance, the rúpa which is sense object (colour, sound, etc.) can condition a series of cittas arising in a sense-door process by way of object-condition, that is to say, by being the object they experience. The rúpas which are the sense-organs (eyesense, earsense, etc.) can condition citta by being its base, the place of origin. Thus, knowing about the duration of rúpa and of citta clarifies their relationship.
The Abhidhamma, the Suttanta and the Vinaya all point to the same goal: the eradication of wrong view and all other defilements. Also when we study the Paììhåna we are reminded of this goal. Some people doubt whether the Buddha himself taught the twentyfour classes of conditions. They wonder why these have not been enumerated in the suttas. The nucleus of the teaching on conditions is to be found also in other parts of the teachings. In the suttas we read, for example, about jhåna-factors and Path-factors, and about the factors which are predominance-condition for the realities they accompany, and these are among the twentyfour classes of conditions which are described in the Paììhåna. The ``Dependant Origination'' (Paìiccasamuppåda), the Buddha's teaching on the factors which are the conditions for being in the cycle of birth and death and also those which condition freedom from the cycle, is found in all parts of the scriptures. The teaching of the ``Dependant Origination'' is closely connected with the teaching of the ``Paììhåna'', and the ``Dependant Origination'' cannot be understood without knowledge of the different types of conditions as taught in the ``Paììhåna''. Doubt will only disappear if we thoroughly consider the different types of conditions, because then we can see for ourselves whether the contents of the ``Paììhåna'' conform to the truth or not. 
The twenty-four conditions have also been explained by the great commentator Buddhaghosa in the Visuddhimagga(Path of Purification ). Buddhaghosa, who lived in the beginning of the fifth century A.D. in Sri Lanka, edited older commentarial work he found there. 
I have used Påli terms next to the English translation of these terms for precision. In different English textbooks one and the same Påli term has been translated with different English words, and then there may be confusion as to which reality is represented by such or such English word. Only part of the ``Paììhåna'' has been translated into English by Ven. U Narada. This work, consisting of two volumes, is, under the title of ``Conditional Relations'', available at the Påli Text Society . The ``Guide to Conditional Relations'', which the translator also wrote, is a helpful introduction to the reading of the ``Paììhåna'' . All the texts from which I quoted are available at the Påli Text Society. Ms. Sujin Boriharnwanaket has, in the Bovoranives Temple in Bangkok, given most inspiring lectures on the conditional relations. She stressed time and again that conditions pertain to this very moment, in daily life. I used many of her lively illustrations and her quotations from the scriptures for this book on conditions.
I have added an appendix where I explain some notions of the Abhidhamma in order to facilitate the reading of this study on conditions.
It has been said in commentaries that Buddhism will decline and that the Buddhist scriptures will disappear. The Abhidhamma, and in particular the ``Paììhåna'', will be the first to be in oblivion. The ``Paììhåna'' is deep and difficult to understand. I hope I can contribute with this book to the arousing of interest in the ``Paììhåna''. May the Abhidhamma survive for an additional length of time. This will also insure the survival of the other parts of the scriptures, the Vinaya and the Suttanta. The ``Paììhåna'' helps us to have more understanding of the truth of non-self. It thereby encourages us to develop the eightfold Path, to develop direct understanding of all realities which appear through the five sense-doors and through the mind-door. Theoretical knowledge of conditions is not the purpose of the ``Paììhåna''. Through mere intellectual understanding conditions cannot be thoroughly grasped. When understanding of nåma, mental phenomena, and rúpa, physical phenomena, has been developed to the degree of the second stage of insight, there will be direct understanding of the conditionality of realities. When conditions are understood more clearly, there will be less clinging to a self who could control awareness of nåma and rúpa. Thus, the ``Paììhåna'' can help us to follow the right practice. It is above all the right practice of the eightfold Path that can promote the survival of the Buddha's teachings.
Introduction.

It is not by mere chance that we are born in planes of existence where we can experience objects through the senses and that we are equipped with sense-organs through which we can experience such objects. During previous lives as well we experienced colours, sounds and other sense-objects. We were clinging to these objects in the past and we are clinging to them at present again and again, so that attachment has become a deeprooted tendency. Attachment does not arise with each moment of consciousness, citta, but the tendency to attachment is ``carried on'' from one moment to the next moment, from life to life. Each citta which arises falls away completely, but it is succeeded by the next citta. In the uninterrupted series of cittas which flow on continuously, inclinations to both good and evil are carried on. When there are the right conditions wholesome moments of consciousness, kusala cittas, and unwholesome moments of consciousness, akusala cittas, arise, and thus there can be new accumulations of wholesome and unwholesome qualities which will bear again on the future. 
We all have accumulated attachment. For instance, as soon as a morsel of delicious food is on our tongue, attachment to flavour has an opportunity to arise. In the human plane of existence there are many opportunities for attachment to sense-objects. There were wise people, also before the Buddha's time, who saw the disadvantage of the experience of sense-objects. They cultivated tranquil meditation to the stage of absorption, jhåna, in order to temporarily suppress the clinging to sense-objects. Jhånacittas of the different stages of jhåna can produce results in the form of rebirth in higher planes of existence where there are fewer kinds of sense impressions or none at all. In these planes one does not have to take food in order to stay alive, there are no conditions for the enjoyment of flavours. Through the cultivation of jhåna, however, clinging is not eradicated. So long as clinging has not been eradicated there will be rebirth. When the lifespan in a higher plane is terminated there may be rebirth in a plane where one will cling again to sense-objects and accumulate more clinging. Unless one develops the wisdom which can eradicate clinging. 
The fact that we are born in the human plane where we can enjoy flavours and all the other sense-objects and also the fact that we have clinging to them is conditioned. When we use the word ``condition'' we should realize that there is not just one kind of condition which brings about one kind of effect. There are many types of conditions for the phenomena which arise and it is important to study these different types. We may be inclined to put off the study of this subject because we think it too difficult. However, we should remember that conditions are real in daily life and that they are not merely textbook terms. 
We may have learnt that there are different types of mental phenomena, nåmas, and different types of physical phenomena, rúpas, and that these are only conditioned phenomena, not self. By being aware of nåma and rúpa when they appear they can be gradually known as they are . In spite of our study of nåma and rúpa we may still find that awareness, sati, arises very seldom. One of the causes of lack of sati may be the fact that we did not yet sufficiently study in detail nåma and rúpa and their different conditions. If we study the conditions for nåma and rúpa we will have more understanding of the meaning of ``no self''. Intellectual understanding of the truth is a condition for the arising of awareness and this is the way to eradicate the wrong view of self.
What we consider as our life is actually conditioned phenomena (saòkhåra dhammas), that is, citta (consciousness), cetasikas (mental factors accompanying citta), and rúpa (physical phenomena). What arises because of conditions does not last, it has to fall away again. Thus, citta, cetasika and rúpa are impermanent. Nibbåna is the unconditioned dhamma, it does not arise and it does not fall away. 
Citta experiences something, it cognizes an object. The five senses and the mind are the doorways through which citta can cognize the different objects which present themselves. Citta does not arise singly, it is always accompanied by cetasikas. Cetasikas have each their own function and assist citta in cognizing an object. There are many ways of classifying cittas and one of these is by way of four ``jåtis'' or classes (jåti literally means birth or nature). There are four jåtis by which the different nature of cittas is shown and they are:
kusala (wholesome)
akusala (unwholesome)
vipåka (result which may be pleasant or unpleasant)
kiriya (neither cause nor result, inoperative)

Cetasikas are of the same jåti as the citta they accompany. There are seven cetasikas, the ``universals'' (sabba-citta-sådhårana) which accompany every citta . There are six cetasikas, the ``particulars'' (pakinnakå) which arise with cittas of the four jåtis but not with every citta . Furthermore, there are akusala cetasikas which arise only with akusala cittas and there are sobhana (beautiful) cetasikas which arise only with sobhana cittas. Citta and the accompaying cetasikas have, in the planes of existence where there are nåma and rúpa, the same physical base (vatthu), they experience the same object and they fall away together. Citta and cetasikas are of the same plane of consciousness: they can be of the sense-sphere, they can be jhånacitta which is rúpåvacara or arúpåvacara, or they can be lokuttara (supramundane), experiencing nibbåna. Citta and cetasikas condition one another in several ways, as we shall see.
Rúpas, physical phenomena, do not arise singly, but in groups, which can be produced by kamma, by citta, by heat or by nutrition . Thus we see that there is no reality which arises singly. Realities do not arise by their own power, they are dependant on other phenomena which make them arise. Moreover, there is not any reality which arises from a single cause, there is a concurrence of several conditions through which realities arise. When we, for example, taste delicious cheese, there are several conditions for tasting-consciousness. Tasting-consciousness is vipåkacitta, result, produced by kamma. It is also conditioned by the rúpa which is tastingsense and which is also produced by kamma. Tastingsense is the physical place of origin or base (vatthu) for tasting-consciousness as well as the doorway (dvara) through which tasting-consciousness experiences the flavour. The rúpa which is flavour is a condition for tasting-consciousness by being its object. Contact, phassa, which is a cetasika accompanying every citta, ``contacts'' the flavour so that tasting-consciousness can experience it. If phassa would not contact the object citta could not experience it.
If we understand that there is a multiplicity of conditions we will be less inclined to think that pain and pleasure can be controlled by a self. Or do we still think so? When we have unpleasant experiences, for example, when someone hits us, we are inclined to think that we can create pleasant feeling again when we go out in order to eat in a nice restaurant. It depends on conditions whether we have money to go to a restaurant and while we are going out there are many moments of pleasure and pain, each brought about by their own conditions. It may not be the right time for the experience of pleasant flavours, the food may be spoilt or the service may be inadequate. The more we learn in detail about conditions, the more will we understand that whatever we experience is beyond control.
Nåma conditions rúpa and rúpa conditions nåma. We read in the Visuddhimagga (XVIII, 32) about the interdependence of nåma and rúpa:

... For just as when two sheaves of reeds are propped up one against the other, each one gives the other consolidating support, and when one falls the other falls, so too, in the five-constituent (five khandhas ) becoming, mentality-materiality occurs as an interdependent state, each of its components giving the other consolidating support, and when one falls owing to death, the other falls too. Hence the Ancients said:
The mental and material
Are twins and each supports the other;
When one breaks up they both break up
Through interconditionality.
And just as when sound occurs having as its support a drum that is beaten by the stick, then the drum is one and the sound is another, the drum and the sound are not mixed up together, the drum is void of the sound and the sound is void of the drum, so too, when mentality occurs having as its support the materiality called the physical base, the door and the object, then the materiality is one and the mentality is another, the mentality and the materiality are not mixed up together, the mentality is void of the materiality and the materiality is void of the mentality; yet the mentality occurs due to the materiality as the sound occurs due to the drum....

In being mindful of nåma and rúpa we will learn to distinguish their different characteristics, thus, we will not confuse nåma and rúpa, and we will also know them as conditioned realities, not self. The Visuddhimagga (XVII, 68) defines condition, paccaya, as follows:

... When a state is indispensable to another state's presence or arising, the former is a condition for the latter. But as to characteristic, a condition has the characteristic of assisting; for any given state that assists the presence or arising of a given state is called the latter's condition. The words, condition, cause, reason, source, originator, producer, etc., are one in meaning though different in letter....

Thus, there are conditioning phenomena, paccaya-dhammas, and conditioned phenomena, paccayupanna-dhammas. In the ``Paììhåna'' there is a tripartite division of realities, which can also be found elsewhere in the Abhidhamma. Realities can be: kusala (here translated as faultless), akusala (faulty) and avyåkatå (indeterminate). We should remember that avyåkatå comprises citta and cetasikas which are vipåka, accompanied or unaccompanied by hetus (roots) , kiriyacittas, accompanied or unaccompanied by hetus, rúpa and nibbåna. 
The ``Paììhåna'' deals with twentyfour classes of conditions and it teaches in detail about the phenomena which condition other phenomena by way of these different conditions. One may wonder whether so many details are necessary. We read in ``The Guide''  (Netti-Ppakaraùaó, Part III, 16 Modes of Conveying, VII, Knowledge of the Disposition of Creatures' Faculties, § 587):

Herein, the Blessed One advises one of keen faculties with advice in brief; the Blessed One advises one of medium faculties with advice in brief and detail; the Blessed One advises one of blunt faculties with advice in detail.

The Buddha taught Dhamma in detail to those who could not grasp the truth quickly. People today are different from people at the Buddha's time who could attain enlightenment quickly, even during a discourse. The ``Paììhåna'' does not consist of empty formulas, we have to verify the truth of conditions in our own life. If we merely learn the theory about the different conditions we will have the wrong grasp of the Abhidhamma and this leads to mental derangement, to madness. We read in the ``Expositor''(I, Introductory Discourse, 24):

...The bhikkhu, who is ill trained in the Abhidhamma, makes his mind run to excess in metaphysical abstractions and thinks of the unthinkable. Consequently he gets mental distraction...

We should keep in mind the purpose of the study of the conditions as taught in the ``Paììhåna.'' Each section illustrates the truth that what we take for self are only conditioned phenomena. We keep on forgetting the truth and thus we have to be reminded again and again.
 We read in the Visuddhimagga (XX, 19) that the five khandhas (conditioned nåmas and rúpas) are ``as a disease, because of having to be maintained by conditions, and because of being the root of disease''. The khandhas arise because of conditions and what arises because of a concurrence of conditions is not eternal, it has to fall away. Therefore, the khandhas cannot be a real refuge, they are dukkha, unsatisfactory. Further on we read that they are a calamity, an affliction, a plague, no protection, no shelter, as murderous, because of breaking faith like an enemy posing as a friend.
We cling to the khandhas, we want their arising again; we wish life to continue. So long as we have not eradicated defilements there will be the arising of the khandhas at birth. We perform kamma which produces rebirth. We still run the risk of an unhappy rebirth produced by akusala kamma . Kamma is accumulated and thus it is capable of producing result later on. Not only kamma, but also defilements are accumulated. Since there are many more akusala cittas arising than kusala cittas, we accumulate defilements again and again, and these cause sorrow. Akusala cittas which arose in the past condition the arising of akusala cittas later on, at present and in the future. The latent tendencies of akusala are like microbes infesting the body and they can become active at any time when the conditions are favourable. So long as the khandhas have not been fully understood by insight defilements have soil to grow in; they are not abandoned and thus the cycle of birth and death continues. In order eventually fully to understand the khandhas we should learn what the conditions are for the phenomena which arise. Therefore, it is beneficial to study the twentyfour conditions which are treated in the ``Paììhåna''.

********* Chapter 1

Root-condition (hetu-paccaya)

The first condition mentioned in the ``Paììhåna'' is root-condition, hetu-paccaya. There are three akusala hetus: lobha, attachment, dosa, aversion, and moha, ignorance, and these can have many degrees. Lobha can be a slight attachment or it can be clinging, greed or covetousness. Dosa can be a slight aversion, or it can be as intense as anger or hatred. Moha is ignorance of realities, it is ignorance of what is kusala or akusala, and ignorance of the four noble truths . Moha is the root of everything which is akusala, it arises with each akusala citta. There are three sobhana (beautiful) hetus: alobha, non-attachment or generosity, adosa, non-aversion or kindness, and amoha, paññå or right understanding. The three sobhana hetus can have many degrees, they can even be lokuttara (supramundane), when they accompany lokuttara citta which experiences nibbåna.
These six roots are actually cetasikas or mental factors which accompany citta. They are called root, since they are the firm foundation of the citta. Just as a tree rests on its roots and receives sap through the roots in order to grow, evenso are the akusala cittas and sobhana cittas dependent on the presence of the roots and they cannot occur in their absence. Thus, the roots are powerful conditions for the cittas which are rooted in them.
When akusala citta arises it is always rooted in moha, and it may have in addition the root of lobha or of dosa. The twelve types of akusala citta are classified according to hetu: eight types are rooted in moha and lobha, and they are called lobha-múla-cittas, two types are rooted in moha and dosa, and they are called dosa-múla-cittas, two types are rooted only in moha, and they are called moha-múla-cittas.
All sobhana cittas have to be rooted in alobha and adosa and they may or may not be rooted in amoha or paññå as well. Of the eight types of mahå-kusala cittas (kusala cittas of the sense-sphere ), the eight types of mahå-vipåkacittas and the eight types or mahå-kiriyacittas (of the arahat ), four types out of the eight are accompanied by paññå and four types are not accompanied by paññå, thus, accompanied by two sobhana hetus. 
People who develop samatha, tranquil meditation, may have accumulated skill for the attainment of jhåna, absorption. When there are the right conditions jhånacittas arise. There are jhånacittas of different stages of rúpa-jhåna, material jhåna, and arúpa-jhåna, immaterial jhåna. The rúpa-jhånacittas (rúpåvacara cittas) and the arúpa-jhånacittas (arúpåvacara cittas) always have three hetus, because there cannot be absorption without paññå.
Through the development of insight, vipassanå, right understanding of realities gradually grows and when understanding has been developed to the degree that enlightenment can be attained, lokuttara cittas which experience nibbåna arise. Lokuttara cittas always have three hetus because they are accompanied by paññå which is lokuttara. 
Not all cittas have hetus, there are also rootless cittas, ahetuka cittas which may be vipåkacittas (result) or kiriyacittas (neither cause nor result, inoperative). When visible object impinges on the eyesense, it is experienced by cittas arising in the eye-door process; it is experienced by seeing which is ahetuka vipåkacitta, and by other ahetuka cittas and then cittas performing the function of javana (impulsion or ``running through the object'') arise, and these are (in the case of non-arahats) kusala cittas or akusala cittas and thus with hetus. After the eye-door process is over, visible object is experienced through the mind-door; there is the mind-door adverting-consciousness which is ahetuka and then there are javana-cittas which are kusala cittas or akusala cittas. 
Good deeds or bad deeds are performed during the moments of javana. Then kamma is accumulated which can produce its result later on. One also accumulates good and bad tendencies which condition the arising of kusala citta or akusala citta in the future. When kusala javana-cittas are accompanied by paññå which is right understanding of realities, right understanding is accumulated. 
As we have seen in the classification of cittas rooted in sobhana hetus, there are vipåkacittas with hetus . Kamma produces rebirth-consciousness, paìisandhi-citta, which is vipåkacitta, and this vipåkacitta, depending on the type and degree of kamma which produces it, may be: ahetuka, or accompanied by two roots, namely alobha and adosa, or accompanied by three roots, and in that case it has paññå in addition. The roots condition the citta and the accompanying cetasikas by way of root-condition. All bhavanga-cittas (life-continuum ) and the cuti-citta (dying-consciousness) are of the same type of citta as the paìisandhi-citta. 
It is important to know which type of citta arises at the present moment. Is it with roots or is it rootless? Is it akusala citta or kusala citta? Cittas rooted in lobha are bound to arise time and again, since lobha has been accumulated for aeons. The first javana-cittas of every living being are lobha-múla-cittas. There is clinging to all kinds of objects which present themselves through the six doors and clinging is extremely hard to eradicate. We read in the ``Gradual Sayings'' (Book of the Twos, Ch XI, §1):

Monks, there are these two longings hard to abandon. What two?
The longing for gain and the longing for life. These are the two.

Time and again we want to gain something for ourselves. When we get up in the morning and we eat breakfast we are clinging to coffee or tea, but we do not notice that there are the hetus of moha and lobha which condition the citta by way of root-condition. We cling to seeing or to visible object, but we do not notice it, we are so used to clinging. We have longing for life, we want to go on living and experiencing sense objects. That is why there are conditions for rebirth again and again. It is impossible for us not to have longing for life, only the arahat has eradicated it.
We would like to have kusala citta more often, but it cannot arise without the hetus which are alobha and adosa. Without these hetus we cannot perform any wholesome deed, we cannot speak with kindness and generosity. When amoha or paññå does not accompany the kusala citta right understanding of realities cannot be developed. There is no self who can control hetu-paccaya, root-condition; akusala hetus and sobhana hetus are anattå.

With regard to root-condition, the roots, hetus, are the dhammas which condition the citta and cetasikas they accompany and also the rúpa which is produced by the citta at that moment. For instance, lobha-múla-citta, citta rooted in attachment, has two hetus: lobha, attachment, and moha, ignorance. Lobha and dosa condition the citta and its accompanying cetasikas by way of root-condition. Moreover, rúpa produced by lobha-múla-citta is also conditioned by the roots of lobha and moha. In the case of root-condition, the hetus which are the conditioning factors (the paccayas) and the dhammas they condition (the paccayupanna dhammas) arise simultaneously. The ``Paììhåna'' (Analytical Exposition, II, 1) gives the following definition of root-condition:
 
The roots are related to the states  which are associated with roots, and the rúpa produced thereby, by root-condition.

Citta is one of the four factors which can produce rúpas, the others being kamma, temperature (utu) and nutrition (åhåra). Citta can produce the eight inseparable rúpas which are: solidity, cohesion, temperature, motion, colour, odour, flavour and nutritive essence . There is a rúpa which is space, åkåsa, and this rúpa has the function of separating the different groups or units of rúpas produced by each of the four factors. Åkåsa itself is produced by each of the four factors, and thus also by citta. Citta can produce sound, and it also produces the three ``mutables'' (or changeability of rúpa), vikåra rúpas, which are: lightness (lahutå), wieldiness (mudutå) and adaptability (kammaññatå). These three rúpas condition the suppleness of the body so that it can move. Citta also produces the two kinds of intimation, namely: bodily intimation (kåya-viññatti), gestures, movements of the body and facial movements by which we express our intentions, and speech intimation (vací-viññatti). Citta is assisted by the accompanying cetasikas when it produces rúpa.
When we are angry and we show this by our facial expression, akusala citta produces the rúpa which is bodily intimation. Bodily intimation is then conditioned by the hetus which are moha and dosa by way of root-condition. We may raise our hand and hit someone else. Then akusala kamma through the body is being performed and the rúpa which is bodily intimation is the body-door of this kamma. That rúpa is conditioned by root-condition. When we flatter someone else in order to be liked by him we speak with lobha-múla-citta. Then the rúpa which is speech-intimation is conditioned by moha and lobha by way of root-condition. Or we may commit akusala kamma through speech, for example, when we are lying. Lying may be done with lobha-múla-citta when we want to gain something, or with dosa-múla-citta when we want to harm someone else. The rúpa which is speech is then conditioned by the accompanying roots by way of root-condition.
When we clean the house or when we cook, do we realize by which hetus our bodily movements are conditioned? There can be awareness at such moments. We may write a letter to someone else with kindness, mettå, and then the rúpas which arise while we move our hands are produced by kusala citta. The accompanying sobhana hetus condition these rúpas by way of root-condition. However, there are likely to be akusala cittas arising alternately with kusala cittas. There may be right understanding of nåma and rúpa while we write and then the citta is accompanied by alobha, adosa and amoha. 
As regards root-condition, hetu-paccaya, at the first moment of life, if the rebirth-consciousness, paìisandhi-citta, is accompanied by roots, these roots condition the citta and accompanying cetasikas by way of root-condition. The paìisandhi-citta cannot produce rúpa, but, in the planes where there are nåma and rúpa, the five khandha planes, the rúpa arising at the moment of birth is produced by kamma. Thus, both the paìisandhi-citta and the rúpa which arises at the same moment are result of kamma, a deed previously done. In the case of human beings, kamma produces at the first moment of life three groups of rúpa, one group with the heartbase , one group with sex (male or female) and one group with bodysense. Since the kamma which produces nåma and rúpa at the moment of birth is of different degrees, the mental result and the bodily result are also of different degrees. We can see that human beings are born with different mental and bodily capacities. Some people are beautiful, some ugly, some are apt to few illnesses, some to many illnesses. The paìisandhi-citta may be ahetuka (rootless) and in that case one is born handicapped . Or the paìisandhi-citta may be accompanied by two or three sobhana hetus, depending on the degree of kusala kamma which produces it. These hetus are of different degrees. When the paìisandhi-citta is rooted in sobhana hetus, these hetus condition the citta, the accompanying cetasikas and the rúpas which are produced by kamma and which arise at the same time as the paìisandhi-citta. Thus we see that the diversity of the nåma and rúpa of human beings from the moment of birth is dependent on conditions. 
The ``Paììhåna'' (Faultless Triplet, kusala ttika, Ch VII, Investigation Chapter, Pañha-våra, I, Conditions Positive, 1, Classification Chapter, Root 7, 403) states about root-condition at the first moment of life:

At the moment of conception, resultant indeterminate roots (hetus which are vipåka ) are related to (their) associated aggregates (khandhas)  and kamma-produced matter by root-condition.

Not only cittas of the sense-sphere, kåmåvacara cittas, which are accompanied by roots, are conditioned by these roots by way of root-condition, hetu-paccaya, also cittas of higher planes of consciousness, namely jhåna-cittas and lokuttara cittas, are conditioned by the accompanying roots by way of hetu-paccaya. As to rúpåvacara cittas (rúpa-jhånacittas), rúpåvacara kusala citta, rúpåvacara vipåkacitta and rúpåvacara kiriyacitta (of the arahat) produce rúpa. That rúpa is then conditioned by the hetus accompanying the rúpa-jhånacittas by way of hetu-paccaya. As to arúpåvacara cittas (arúpa-jhånacittas), arúpåvacara kusala citta and arúpåvacara kiriyacitta produce rúpa, and these rúpas are then conditioned by the hetus accompanying those cittas by way of hetu-paccaya. Arúpåvacara vipåkacittas do not produce any rúpa; these cittas which are the result of arúpa-jhåna, arise in arúpa-brahma planes where there is no rúpa, only nåma . Lokuttara cittas produce rúpa . The rúpa is then conditioned by hetus which are lokuttara, by way of hetu-paccaya. 
In the ``Paììhåna'' we read about many aspects of conditional relations between phenomena and we should consider these in our daily life. The study of root-condition can remind us to consider whether there is kusala citta or akusala citta while we act, speak or think. 
The roots which arise together condition one another by way of root-condition. Alobha and adosa always arise together and they may or may not be accompanied by amoha, paññå. When there is amoha, the two other roots which accompany the citta, namely alobha and adosa, are conditioned by amoha. For instance, right understanding may accompany generosity, alobha. While we give we may realize that generosity is only a type of nåma, not self, and then the generosity is purer, it has a higher degree of wholesomeness than generosity which is not accompanied by right understanding. When someone is born with mahå-vipåkacitta (vipåkacitta of the sense-sphere accompanied by sobhana hetus), this citta may be accompanied by paññå or unaccompanied by paññå. When the paìisandhi-citta is accompanied by paññå one may, if paññå is developed during that life, attain enlightenment.
Moha and lobha condition one another, and moha and dosa condition one another. We may find it difficult to know the characteristic of moha and we tend to forget that when there is lobha there is moha as well, or when there is dosa there is moha as well. We should remember that whenever akusala citta arises, there is ignorance of realities. When we, for example, cling to a pleasant sound, we are at such a moment blinded, we do not see the object as it really is, as a conditioned reality which is impermanent. When we are annoyed, there is dosa as well as ignorance. We do not like to have dosa because we do not like unpleasant feeling, but we do not understand the conditions for dosa, we forget that ignorance conditions it. When there is ignorance we do not see the danger and disadvantage of akusala. When we develop mettå dosa can be temporarily subdued, but for the eradication of dosa the development of right understanding of realities is necessary. Only the ariyan who has attained the third stage of enlightenment, the anågåmí (non-returner), has developed paññå to such degree that dosa has been eradicated. Ignorance leads to all kinds of defilements and only right understanding of nåma and rúpa can finally eradicate ignorance. 
The akusala hetus, unwholesome roots, are dangerous; they are accumulated and they cause the arising of akusala cittas again and again. They prevent us from kusala and cause disturbance of mind. We read in the ``Itivuttaka'' (Khuddhaka Nikåya, ''As it was said'', Book of the Threes, Ch IV, § 9 ) :

There are three inner taints, three inner foes, three inner enemies, three inner murderers, three inner antagonists. What are these three? Greed is an inner taint... Hatred is an inner taint... Delusion is an inner taint, an inner foe, an inner enemy, an inner murderer, an inner antagonist.
Greed is a cause of harm,
Unrest of mind it brings.
This danger that has grown within,
Blind folk are unaware of it.

A greedy person cannot see the facts
Nor can he understand the Dhamma.
When greed has overpowered him, 
In complete darkness is he plunged.

But he who can forsake this greed
And what to greed incites, not craves,
From him will quickly greed glide off,
As water from the lotus leaf.

The sutta then speaks about the danger and the forsaking of hate and of delusion. We read about the forsaking of delusion:

But who has shed delusion's veil,
Is undeluded where confusion reigns,
He scatters all delusion sure,
Just as the sun dispels the night.

Feelings are also conditioned by the accompanying hetus by way of hetu-paccaya. Pleasant feeling is different depending on whether it accompanies akusala citta or kusala citta. There is unrest of mind with the pleasant feeling accompanying clinging and there is calm with the pleasant feeling accompanying generosity. When there is awareness we may realize that these two kinds of pleasant feeling are different. It is useful to read about the different conditions of phenomena, but we should consider their implications in daily life, so that we can understand what kind of life we are leading. Is it a life full of lobha, dosa and moha, or is right understanding being developed?

Chapter 2 

Object-Condition (Årammaùa-Paccaya)

Each citta which arises experiences an object and the accompanying cetasikas also experience that object. The object conditions citta and the accompanying cetasikas because they experience that object. Thus, the object is in this case the conditioning factor, paccaya dhamma, and the citta and cetasikas are the conditioned realities, paccayupanna dhammas. Rúpa is not conditioned by way of object since rúpa does not experience any object.
We read in the ``Paììhåna'' (Analytical Exposition of Conditions, 2):

Visible object-base is related to eye-consciousness element and its associated states by object-condition.

Visible object is also related to the other cittas of the eye-door process by way of object-condition. It is the same with sound and the other objects which can be experienced through the sense-doors and through the mind-door. They are related to the cittas concerned by way of object-condition.
Everything can be an object of experience. All conditioned nåmas and rúpas, present, past or future, the unconditioned dhamma which is nibbåna and also concepts which are not real in the ultimate sense can be object. Rúpa can be experienced through sense-door and through mind-door and nåma, nibbåna and concepts can be experienced only through mind-door. Visible object which is experienced by seeing has to arise before seeing arises and when seeing experiences it it has not fallen away yet, since rúpa lasts as long as seventeen moments of citta. When visible object is experienced through the mind-door it has fallen away . Also seeing can be object. Citta can through the mind-door experience another citta such as seeing which has just fallen away. It must have fallen away since only one citta at a time can arise. There may be, for example, a citta with understanding (paññå) which realizes seeing as a conditioned nåma which is impermanent. 
For the experiencing of an object there must be contact, phassa. Phassa is a cetasika arising together with each citta and it ``contacts'' the object so that citta can cognize it. Contact is nåma, it is different from what we mean in conventional language by physical contact. There is contact through the eyes, the ears, the nose, the tongue, the bodysense and the mind. Phassa is an essential condition for citta to experience an object. The rúpa which is colour can only be object when phassa contacts it. It is the same with sound and the other objects. 
What kind of objects does phassa contact? In order to have more understanding of the reasons why we have to experience particular objects we should consider the object-condition and other conditions. We may be in the company of a good friend in Dhamma so that we can hear the right Dhamma and are able to develop right understanding. Or we may be in the company of bad friends who are negligent of what is wholesome. In these different situations it is phassa which contacts different objects. We may be inclined to think that we can choose the objects we experience. Even when it seems that we can choose, the experience of objects is still conditioned. When the conditions are not right we cannot experience a particular object we wish to experience. For example, we may long for the flavour of apple and we start to eat it, but the inside may be spoilt and instead of a delicious flavour we taste a bitter flavour. Or we turn on the radio in order to hear music, but then we cannot hear it because the radio is out of order or the noise outside is too loud. 
Several conditions work together for the experience of a particular object. For example, when there is hearing-consciousness, it is kamma which produces the vipåkacitta which is hearing, as well as the earsense which is the doorway and the physical base of hearing. If kamma had not produced earsense one could not hear. Sound which impinges on the earsense is experienced not only by hearing-consciousness but also by other cittas arising in a process which each have their own function while they experience sound. In each process of cittas there are javana-cittas which are, in the case of non-arahats, either kusala cittas or akusala cittas.
Cittas which experience objects are accompanied by different feelings. Seeing, hearing, smelling and tasting which are vipåkacittas experiencing a pleasant or unpleasant object, are always accompanied by indifferent feeling. Often it is not known whether the object experienced by these cittas was pleasant or unpleasant, they fall away immediately. When a pleasant or unpleasant tangible object is experienced through the bodysense, the body-consciousness, which is vipåkacitta, is not accompanied by indifferent feeling but by pleasant bodily feeling or by painful bodily feeling. The impact of tangible object on the bodysense is more intense than the impact of the other sense objects on the corresponding senses. After the vipåkacittas have fallen away javana-cittas arise. When these are kusala cittas they are accompanied by pleasant feeling or by indifferent feeling, and when these are akusala cittas they are accompanied by pleasant feeling, unpleasant feeling or indifferent feeling.
When we are not engaged with what is wholesome javana-cittas which are akusala have the opportunity to arise. Hearing-consciousness may arise at this moment and we may not notice that clinging arises shortly afterwards. Clinging is bound to arise time and again. We think of what was seen, heard or experienced through the other senses most of the time with akusala cittas. There are many moments of ignorance, when we do not even realize that we are thinking. However, citta thinks time and again of one object or other. When one has not studied the Dhamma one confuses the different doorways and the different objects, one ``joins'' them together. One is inclined to believe that there is a self who experiences a ``thing'' which lasts. 
Only one object can be experienced at a time. We may wonder why we experience a particular object and why we shift our attention from one object to another. The Atthasåliní (Expositor II, Book II, Part I, Ch III, 333,334) explains that the rúpas which can be experienced through the senses become objects ``by virtue of deliberate inclination'' or ``by virtue of intrusion''. We should remember that even following our own inclination is conditioned, that there is no self who can decide about the experiencing of objects. The Atthasåliní gives examples of the experiencing of an object with ``deliberate inclination'': when the bowl (of a monk) is filled with food and brought, one who takes up a lump and examines whether it is hard or soft, is considering only the element of solidity, although heat as well as motion are present . As an example of the experience of an object ``by virtue of intrusion'', the Atthasåliní states that he who slips, knocks his head against a tree or in eating bites on a stone, takes as object only solidity, on account of its intrusiveness, although heat and motion are present as well. Further on the ``Atthasåliní states:

But how does the mind shift from an object? In one of two ways:- by one's wish, or by excess of (a new) object. To expand: - one who goes to festivities held in honour of monasteries, etc., with the express wish of paying homage to the various shrines, to bhikkhus, images, and of seeing the works of carving and painting, and when he has paid his respects and seen one shrine or image, has a desire to pay homage to, and see another, and goes off. This is shifting by one's wish. And one who stands gazing at a great shrine like a silver mountain peak, when subsequently a full orchestra begins to play, releases the visible object and shifts to audible object; when flowers or scents possessing delightful odour are brought, he releases the audible object and shifts to the olfactory object. Thus the mind is said to shift owing to excess of (a new) object.

When we study and consider the Dhamma we may not hear the sound of traffic, but when the sound is very loud we may hear it. Then that object is intrusive. It is the same when we suffer from violent pains. Then there is an object which is intrusive, we cannot think of anything else but the pain. 
Pleasant objects and unpleasant objects are experienced by kusala cittas and akusala cittas. Kusala citta as well as akusala citta can be object-condition for kusala citta or for akusala citta.
Kusala citta can be the object of kusala citta. We read in the ``Paììhåna'' (Faultless Triplet, Kusala-ttika, VII, Investigation Chapter, pañha-våra, Object, § 404):

Faultless state (kusala dhamma) is related to faultless state by object-condition.
After having offered the offering, having undertaken the precept, having fulfilled the duty of observance, (one) reviews it. Having emerged from jhåna, (one) reviews it. (One) reviews (such acts) formerly well done. Having emerged from jhåna, (one) reviews the jhåna. Learners  review change-of-lineage . (They) review purification . Learners, having emerged from the Path, review the Path . Learners or common worldlings practise insight into impermanence, suffering and impersonality of the faultless (state)....

Kusala can also be the object of akusala citta. We read in § 405:

Faultless state (kusala dhamma) is related to faulty state (akusala dhamma) by object-condition.
After having offered the offering, having undertaken the precept, having fulfilled the duty of observance, (one) enjoys and delights in it. Taking it as object, arises lust, arise wrong views, arises doubt, arises restlessness, arises grief. 
Having emerged from jhåna, (one) enjoys and delights in the jhåna. Taking it (jhåna) as object, arises lust, arise wrong views, arises doubt, arises restlessness. When jhåna has disappeared, (one) regrets it and thereby arises grief....

We should consider the object-condition in daily life. Is it not true that we cling to our kusala, that we have conceit on account of it, that we find ourselves better than other people? We may take the performing of kusala for self. Or we may think of it with dosa. We may think of a generous deed with regret because we find that the gift we bought was too expensive. We have accumulated akusala and it will always find an object, even kusala. 
We read in the same section of the ``Paììhåna'' (§ 407) that akusala can be the object of akusala citta:

Faulty state is related to faulty state by object condition. (One) enjoys and delights in lust. Taking it as object, arises lust, arise wrong views, arises doubt, arises restlessness, arises grief....

Don't we like lobha and enjoy having it? We want to have as many moments of enjoyment as possible. Then more lobha arises. If we do not realize lobha as a conditioned reality we take it for ``my lobha''. Lobha can also be object of dosa. We may feel guilty about lobha, we may have aversion towards it and we may regret it. Any kind of defilement can be object of akusala citta. 
Akusala can also be object of kusala citta, for example, when we consider defilements with right understanding and realize them as conditioned realities which are not self. We read in the same section of the ``Paììhåna'' (§ 408):

Faulty state is related to faultless state by object condition.
Learners review the eradicated defilements. They review the uneradicated defilements. They know the defilements addicted to before. 
Learners or common worldlings practise insight into the impermanence, suffering and impersonality of the faulty (state)....

The arahat can with kiriyacitta, which is indeterminate (avyåkata) dhamma, review kusala citta and akusala citta which formerly arose. Then kusala dhamma and akusala dhamma condition indeterminate dhamma by way of object. Kusala dhamma, akusala dhamma and indeterminate dhamma can be object condition for different types of citta. 
Nibbåna and the eight lokuttara cittas which experience Nibbåna cannot be objects of clinging. The magga-cittas (lokuttara kusala cittas) of the different stages of enlightenment eradicate defilements and finally, at the stage of arahatship, they eradicate all kinds of clinging. We read in the ``Paììhåna'' (Faultless Triplet, Investigation Chapter, Object, § 410):

Learners review (lower) Fruition. (They) review Nibbåna. Nibbåna is related to change-of-lineage, purification, Path by object-condition.

Nibbåna is object-condition for the eight lokuttara cittas which experience it, namely, the four magga-cittas (path-consciousness, lokuttara kusala citta) and the four phala-cittas (``fruition'', lokuttara vipåkacitta) arising at the four stages of enlightenment. Nibbåna is also object-condition for the ``change-of lineage'', gotrabhú, mahå-kusala citta accompanied by paññå, arising in the process during which enlightenment is attained, which precedes the magga-citta of the sotåpanna and which is the first citta experiencing nibbåna. ``Purification'' is the mahå-kusala citta accompanied by paññå preceding the magga-cittas of the three higher stages of enlightenment. Nibbåna is also object-condition for the mahå-kiriyacittas accompanied by paññå of the arahat. 
Concepts are objects of kusala citta, akusala citta or kiriyacitta. We cling time and again to possessions, we want to have things such as money, cloths or cars. Concepts can condition akusala citta by way of object-condition. Clinging cannot be eradicated immediately, but we can develop understanding in order to see things as they really are.
Concepts such as a person or a car are real in conventional sense, they are not real in the ultimate sense. If we only pay attention to concepts we tend to cling more and more to them. We may consider them the goal of our life. Time and again we are absorbed in our thoughts about people and things we perceive and we do not pay attention to the cittas which think at such moments, thus, we are ignorant about what is really going on. We may not realize that there is seeing-consciousness which experiences only what appears through the eyesense, visible object, and that there are other types of cittas which pay attention to shape and form and cling to concepts, ideas of persons and things which seem to last. We should not try to avoid thinking of concepts, they belong to daily life. We could not perform our tasks without thinking of concepts. However, when right understanding is being developed one comes to know that there is not a ``self'' who sees, recognizes, likes or dislikes. These are different moments of cittas which change all the time. One will come to know when visible object is the object of citta and when a concept. A concept does not have a characteristic which can be directly experienced. When we think of a person, we think of a ``whole'' which seems to last, but what we take for a person consists of many different elements which arise and fall away. Hardness may appear when we touch what we call a person. Hardness is an ultimate reality with its own unchangeable characteristic. Hardness is always hardness, it can be directly experienced. We can denote it with different names, but its characteristic remains the same. We cannot avoid thinking of ``people'', that would be unnatural, but we should know that at some moments an ultimate reality such as hardness is experienced, and at other moments there is thinking of a concept. The thinking itself is an ultimate reality with its own characteristic, and it can be known as it is: a conditioned reality which is not self. The arahat thinks about concepts but he does not cling, he thinks with kiriyacitta. 
When we experience a pleasant object, attachment tends to arise, and when we experience an unpleasant object, aversion tends to arise. These objects condition akusala cittas by way of object-condition. We may believe that a particular object is necessarily a condition for akusala citta, but we may forget that there are other conditions as well which play their part. When an object presents itself there can be wise attention or unwise attention to it; there is wise attention to the object if kusala javana-cittas arise, and there is unwise attention if akusala javana-cittas arise. We read in the ``Discourse on all the Cankers'' (Middle Length Sayings I, no. 2 ) that the Buddha, while he was staying near Såvatthí, in the Jeta Grove, spoke to the monks about the controlling of all the cankers. We read:

The uninstructed common man... does not know the things worthy of attention (manasikaraníye dhamme) nor those not worthy of attention (amanasikaraníye)...

We read that he therefore fails to give attention to what is worthy of it and directs his attention to what is unworthy. The well-instructed disciple knows what is worthy of attention and what is not, and he acts accordingly. We read in the commentary to this sutta (Papañcasúdaní) :

...There is nothing definite in the nature of the things (or objects) themselves that makes them worthy or unworthy of attention; but there is such definiteness in the manner (åkåra) of attention. A manner of attention that provides a basis for the arising of what is unwholesome or evil (akusala), that kind of attention should not be given (to the respective object); but the kind of attention that is the basis for the arising of the good and wholesome (kusala), that manner of attention should be given.

When someone gives us a delicious sweet, it seems that we cannot help liking it as soon as we taste it, and that attachment is bound to arise. Then there is unwise attention to the object. But there can be wise attention shortly afterwards, for example, when we truly appreciate the kindness of the giver. Or we may consider that flavour and the enjoyment of it do not last, that all realities are impermanent. When someone speaks harsh words to us the sound is an unpleasant object and we may have aversion towards it. Then there is unwise attention. There can be wise attention if we, instead of having aversion, see the benefit of having compassion with the person who spoke harsh words. When we are in great pain we may at first have aversion and then there is unwise attention. But there can be wise attention when we understand that pain is vipåka, produced by kamma, that it is unavoidable. We may consider the impermanence and frailty of the body. It is very beneficial if there can be mindfulness of whatever reality appears. Our body is constituted by different rúpa-elements, and when there is pain the characteristics of hardness or heat may appear. These can be very painful, but instead of thinking of ``our pain'' there can be mindfulness of realities. Then we can see that hardness or heat are rúpas which arise because of their own conditions and that there is no self who has power over them. Painful feeling is nåma which arises because of its own conditions, it is beyond control. When there is aversion towards pain, aversion can be the object of mindfulness so that it can be seen as only a conditioned nåma. Only by right understanding of realities can there be less clinging to ``my body'' or ``my mind''. When there is right understanding there is truly wise attention. 
We should not only consider object-condition but also the other kinds of conditions which have been classified in the ``Paììhåna'', so that we will understand the meaning of anattå, non-self. When we consider object-condition we can be reminded to be aware of whatever reality presents itself, no matter whether it is a pleasant object or an unpleasant object, no matter whether it is kusala dhamma or akusala dhamma. We attach great importance to the kind of object we experience, but all our experiences are conditioned, beyond control.




Chapter 3

Predominance-Condition (Adhipati-Paccaya)

We read in the''Paììhåna'' (II, Analytical Exposition, 3) about two kinds of predominance-condition:
conascent-predominance (sahajåtådhipati)
object-predominance (årammaùådhipati)
As to conascent-predominance-condition, the conditioning factor (paccaya) which has a dominating influence over the realities it conditions (paccayupanna dhammas) is conascent with these, that is, it arises together with them. A phenomenon does not arise alone, it arises simultaneously with other phenomena. Citta does not arise alone, it is accompanied by cetasikas; citta and cetasikas arise together and fall away together. 
There are four factors which condition other realities they arise together with by way of conascent-predominance-condition, and these are:
chanda (desire-to-do)  
viriya (energy or effort)
citta
vimaÿsa (investigation of Dhamma, paññå cetasika)
Three of these factors, namely, chanda, viriya and vimaÿsa are cetasikas and one is citta, but not every citta can be a predominant factor as we shall see. It is due to these four factors that great and difficult enterprises can be accomplished. Whenever we wish to accomplish a task, one of these four factors can be the leader, the predominance-condition for the realities they arise together with and also for the rúpa which is produced at that moment by citta . Only one of these four factors at a time can be predominant. For example, when chanda is foremost, the other three factors cannot be predominant at the same time. Chanda, viriya and citta can be predominant in the accomplishment of an enterprise or task both in a wholesome way and in an unwholesome way, whereas vimaÿsa, investigation of Dhamma, which is a sobhana cetasika, beautiful cetasika, can only be predominant in a wholesome way. 
The conascent predominant factors operate at the moments of javana-cittas (kusala cittas or akusala cittas in the case of non-arahats)  and these javana-cittas have to be accompanied by at least two roots (hetus), otherwise they would be too weak for the occurrence of predominance-condition. For instance, the two types of moha-múla-citta (citta rooted in ignorance) which are: moha-múla-citta accompanied by uddhacca (restlessness) and moha-múla-citta accompanied by kukkucca (doubt), have moha as their only root; they have no strength to accomplish a task with one of the predominant factors as predominance-condition. 
When one undertakes works of art, such as painting, or one applies oneself to music, one is bound to do so with lobha-múla-citta (citta rooted in attachment). Lobha is attached to the object it experiences, but it cannot accomplish an enterprise, it is not a predominant factor. Chanda, zeal or wish-to-do, which accompamies lobha-múla-citta can be a predominant factor in the accomplishment of one's undertakings, it conditions the citta and the other cetasikas it accompanies by way of conascent-predominance. When we are generous and like to give something away, chanda, which is kusala in this case, may be predominant. There are also alobha, non-attachment, and adosa, non-aversion or kindness, but these wholesome roots cannot be predominant in the accomplishment of a generous deed. It is chanda which can be predominant in the accomplishment of the generous deed, for example, when one chooses the gift and hands it to someone else. 
Viriya can be a predominant factor in the accomplishment of our tasks. Preparing food may be part of our daily chores, and sometimes, when we like to do this, chanda may be predominant. At other times we may find it an effort but we may still want to cook. Then we may prepare food with viriya as predominant factor. At such moments there is likely to be lobha, but viriya is foremost in the accomplishment of cooking.
Citta can be a predominance-condition for the accompanying cetasikas, but not all cittas can be predominance-condition. As we have seen, predominance-condition can operate only when there are javana-cittas accompanied by at least two roots. Seeing, for example, is an ahetuka citta (without roots), it can only perform the function of seeing and it cannot be predominance-condition. Moha-múla-citta, which has moha as its only root cannot be predominance-condition. Lobha-múla-citta and dosa-múla-citta have each two roots (respectively moha and lobha, and moha and dosa), they can be predominance-condition; then they have a dominating influence over the accompanying cetasikas in the fulfilling of a task or enterprise in the unwholesome way. All mahå-kusala cittas (kusala cittas of the sense-sphere) and all mahå-kiriyacittas (of the arahat), always have the two roots of alobha, non-attachment, and adosa, non-aversion, and they can have in addition the root which is paññå, thus, they have two or three roots and therefore they can be predominance-condition. When we accomplish a task with cittas which are resolute, firmly established in kusala, the citta can be the predominance-condition. The jhånacittas (kusala jhånacittas and kiriya jhånacittas of the arahat) and the lokuttara cittas are always accompanied by paññå, they have three roots, and thus they can be predominance-condition . 
Lobha cetasika is not a predominant factor, but lobha-múla-citta, citta rooted in attachment, can be predominance-condition, as we have seen. For example, when there is wrong view and wrong practice, the citta arising at that moment is firm and steady in this way of akusala, and then that citta is predominance-condition for the accompanying dhammas. That type of citta is rooted in moha and lobha and thus it is conditioned by these two roots by way of root-condition. When we abstain from slandering, the citta which is firm in kusala can be predominant, and in that case chanda, wish-to-do, and viriya, effort, are not predominant. 
With regard to investigation of the Dhamma, vimaÿsa, this is paññå cetasika. When we listen to the Dhamma, consider it and are mindful of realities, vimaÿsa can condition the accompanying citta and cetasikas by way of predominance-condition. 
The rúpas produced by citta can also be conditioned by way of predominance-condition. Body intimation (kåya-viññatti) and speech intimation (vací-viññatti ) are rúpas produced by citta . When we present food to the monks, citta which is firm in kusala can be the predominant factor. While we, at such an occasion, show by our gestures our intention to give, there are rúpas which are body intimation, and these are conditioned by kusala citta by way of predominance-condition. When we slander the citta which is firm in akusala may be predominance-condition, and then the rúpa which is speech intimation is conditioned by the akusala citta by way of predominance-condition. 
For the attainment of jhåna the predominant factors are necessary conditions, and in that case they have to be sobhana. It is extremely difficult to develop samatha to the degree of jhåna, and without the conditioning force of one of the four predominant factors one would not be able to attain jhåna. We read in the Visuddhimagga (III,24):

...If a bhikkhu obtains concentration, obtains unification of mind, by making zeal (chanda) predominant, this is called concentration due to zeal. If... by making energy predominant, this is called concentration due to energy. If... by making (natural purity of) citta predominant, this is called concentration due to citta. If... by making inquiry (vimaÿsa) predominant, this is called concentration due to inquiry (Vibhanga 216-219). So it is of four kinds as predominance.

There are different degrees of the predominant factors. When these four factors have been developed to a high degree, they have become ``bases of success'', iddhipådas, and then they can lead to the acquisition of supernatural powers (Visuddhimagga, Ch XII, 50-53) . The rúpas produced by citta which exercises such powers are also conditioned by way of predominance-condition.
In the development of vipassanå, right understanding of nåma and rúpa, one also needs the ``four bases of success'' for the realisation of the stages of insight wisdom and for the attainment of enlightenment. The arising of awareness and understanding of realities is beyond control, it is due to conditions. We need patience and courage to persevere studying and considering nåma and rúpa, and to be aware of them in daily life. For the accomplishment of our task, the development of right understanding, the factors which are predominant condition are indispensable. The study of the predominance-condition can be a reminder that right understanding is dependant on different kinds of conditions, that it does not depend on a ``self''. We read in the ``Kindred Sayings'' (V, Mahå-vagga, Book VII, Kindred Sayings on the Bases of Psychic Power (Bases of Success), Ch I, 2, Neglected):

By whomsoever, monks, the four bases of psychic power are neglected, by them also is neglected the ariyan way that goes on to the utter destruction of dukkha. By whomsoever, monks, the four bases of psychic power are undertaken, by them also is undertaken the ariyan way that goes on to the utter destruction of dukkha....

It is then explained what the four bases of psychic power (iddhipådas) are. They arise together with right concentration and with right effort. Right effort in vipassanå is right effort to be aware of whatever reality appears at this moment. 
As we have seen, there are two kinds of predominance-condition: conascent-predominance-condition and object-predominance- condition. In the case of conascent-predominance-condition the conditioning factor arises simultaneously with the conditioned dhammas, but this is not so with object-predominance-condition. As regards object-predominance-condition (årammaùådhipati-paccaya), not every object citta experiences is object-predominance-condition. An object which is predominance-condition is highly regarded by citta and the accompanying cetasikas so that they give preponderance to it. The predominant object is the conditioning factor (paccaya), and the citta and cetasikas which experience that object are the conditioned dhammas (paccayupanna dhammas). Object-predominance-condition is different from object-condition. For example, when we like the colour of a certain cloth, but we do not particularly want to possess it, that object conditions the lobha-múla-citta by way of object-condition. When we like that cloth very much and want to possess it, that object conditions the lobha-múla-citta by way of object-predominance-condition. We then give preponderance to that object.
Certain objects cannot be object-predominance-condition, because they are undesirable. Among them is the type of body-consciousness which is akusala vipåka, accompanied by painful feeling . The two types of dosa-múla-citta (one type unprompted and one type prompted, c.f. Appendix 2) cannot be object-predominance-condition. They are accompanied by unpleasant feeling and thus they are not desirable. The two types of moha-múla-citta, one associated with doubt and one associated with restlessness, cannot be object-predominance-condition, they are not desirable. The akusala cetasikas which accompany dosa-múla-citta and moha-múla-citta are not desirable either, thus, they cannot be object-predominance-condition. One could not esteem regret, jealousy or stinginess, akusala cetasikas which may accompany dosa-múla-citta. 
We read in the ``Paììhåna'' (Faultless Triplet, VII, Investigation Chapter, Conditions: Positive, 1, Classification Chapter, Predominance, 10, § 413):

... After having offered the offering, having undertaken the precept, having fulfilled the duty of observance, (one) esteems and reviews it. (One) esteems and reviews (such acts) formerly well done...

Wholesomeness can be object-predominance-condition for kusala citta which esteems and considers the wholesome deed which was done. In this case one gives preponderance to that object. When we have been generous we can recollect our generosity and then there can be the arising again of kusala cittas.
We read in the same section (§ 414) that dåna, síla and jhåna can be object-predominance-condition also for akusala citta. When we have performed generous deeds with kusala citta we may find that citta highly desirable, we may be pleased with our own generosity. There may be attachment and wrong view on account of our good deeds. If we do not know the different conditions for kusala citta and akusala citta we may take for kusala what is actually akusala. Thus, kusala can be object of clinging, it can even be object-predominance-condition for clinging. Anything can be object of clinging, except Nibbåna. As we have seen (in Ch 2), Nibbåna and the eight lokuttara cittas which experience it cannot be object-condition for lobha-múla-citta; neither can they be object-predominance-condition for lobha-múla-citta. 
We read in the same section of the ``Paììhåna'' (§ 416):

Learners esteem and review (lower) Fruition. (They) esteem and review Nibbåna. Nibbåna is related to change-of-lineage, purification , Path by predominance-condition.
 
Nibbåna is object-predominance-condition for the eight lokuttara cittas which experience it, and it can also be object-predominance-condition for mahå-kusala citta accompanied by paññå and mahå-kiriyacitta (of the arahat) accompanied by paññå. Lokuttara cittas can be object-predominance-condition for the cittas which arise after the attainment of enlightenment and which review, consider with paññå, the lokuttara cittas which arose. 
Akusala can condition akusala citta by way of object- predominance-condition. We read in the ``Paììhåna'', in the same section, § 415: 

(One) esteems, enjoys and delights in lust. Taking it as estimable object, arises lust, arises wrong views. (One) esteems, enjoys and delights in wrong views. Taking it as estimable object, arises lust, arise wrong views.

If someone does not see the danger of lobha, he considers it the goal of his life to have as much enjoyment as possible. We like to enjoy nature, to buy beautiful cloths, to eat delicious food, to hear nice music. We like to enjoy all the pleasant things of life. It is natural that we enjoy pleasant things, but we can also develop right understanding of the different cittas which arise in daily life. 
Pleasant sense objects are desirable and they can condition lobha-múla-citta by way of object-predominance-condition. It may happen that we have many duties to do but that we are so carried away by the sound of music that we leave our duties and play the piano or go to a concert. Then we give preponderance to sound and this is object-predominance-condition for lobha-múla-citta. This happens time and again in our daily life. We should not pretend that we do not have lobha, we should come to know our inclinations as they are. When lobha has arisen already because of its own conditions we should not ignore it, but we can develop right understanding of it. When there is mindfulness of lobha when it appears it can be known as a conditioned nåma, not self.
We read in the ``Paììhåna'' (in the same section, § 416):

(One) esteems, enjoys and delights in the eye... ear... nose... tongue... body... visible object... sound... smell... taste... tangible object... (heart-)base... Taking it as estimable object, arises lust, arises wrong views... 

The rúpas with characteristics which can be directly experienced can be object-predominance-condition. Rúpa which is a desirable object can be object-predominance-condition only for lobha-múla-citta. Rupa cannot condition kusala citta by way of object-predominance-condition, only by way of object-condition. For example, we want to give beautiful flowers to someone else. Then rúpa, such as colour or odour, can condition kusala citta by way of object-condition, rúpa is the object experienced by kusala citta. That rúpa cannot be object-predominance-condition for kusala citta, one does not give preponderance to it, one is intent on giving it away. The kusala one has performed, such as generosity, may be object-predominance-condition for kusala citta, then there are conditions for more kusala cittas. Rúpa in itself does not condition further development of kusala, that is conditioned by other factors. The development of kusala is conditioned by the kusala one accumulated in the past, and also by the factors of chanda (wish-to-do), viriya (effort), citta and vimaÿsa (investigation of the Dhamma), which are conascent-predominance-conditions. 
We should find out to which objects we give preponderance. We should know whether they condition kusala citta or lobha-múla-citta. It is important to realize in which way objects can condition different cittas. When lobha-múla-citta arises the object which it experiences may condition that citta only by way of object-condition or it may condition it by way of object-predominance as well. At different moments different conditions play their part in our life. Kusala can condition wrong view or conceit by way of object-predominance-condition. We may attach great importance to the notion of ``my kusala'' with wrong view. Or we may have a high esteem of our good deeds with conceit, while we compare ourselves with others. 
When we are attached to colourful pictures our attachment may be object-predominance-condition for lobha-múla-cittas; we may be quite absorbed in our enjoyment and forgetful of the development of right understanding. At other moments we may devote time to the study and the consideration of the Dhamma so that right understanding can develop. The Dhamma we hear may condition mahå-kusala citta accompanied by paññå by way of object-predominance-condition. We read in the ``Lesser Discourse on the Destruction of Craving''(Middle Length Sayings I, no. 37) that Sakka, lord of the devas, had inclinations to mental development, but when there were conditions to enjoy sense-pleasures, he was absorbed in those. We read that Sakka asked the Buddha, who was staying near Savatthí in the Eastern Monastery, to what extent a monk comes to be completely freed by the destruction of craving. The Buddha answered:

As to this, lord of devas, a monk comes to hear: ''It is not fitting that there should be inclination towards any (mental-physical) conditions .`` If, lord of devas, a monk comes to hear this, that ``It is not fitting that there should be any inclination towards any (mental-physical) conditions'', he knows all the conditions thoroughly, he knows all the conditions accurately; by knowing all the conditions accurately, whatever feeling he feels, pleasant or painful or neither painful nor pleasant, he abides viewing impermanence, he abides viewing dispassion, he abides viewing stopping, he abides viewing renunciation in regard to those feelings.

We then read that when he is so abiding he grasps after nothing in the world and attains arahatship. Moggallåna wanted to find out whether Sakka had grasped the meaning of the Buddha's words and to this end he appeared among the ``devas of the Thirtythree''. Sakka, who was equipped and provided with five hundred deva-like musical instruments, was amusing himself. When he saw Moggallåna coming he stopped those instruments and welcomed Moggallåna. Moggallåna then asked Sakka to repeat the Buddha's words about freedom by the destruction of craving. Sakka answered:

I, my good Moggallåna, am very busy, there is much to be done by me; both on my own account there are things to be done, and there are also (still more) things to be done for the devas of the Thirtythree. Further, my good Moggallåna, it was properly heard, properly learnt, properly attended to, properly reflected upon, so that it cannot vanish quickly....

Sakka invited Moggallåna to come and see the delights of his splendid palace. Moggallåna thought that Sakka lived much too indolently and wanted to agitate him. By his supernatural power he made the palace tremble, shake and quake. Moggallåna asked Sakka again to repeat the Buddha's words and then Sakka did repeat them.
We may recognize ourselves in Sakka when he tries to find excuses not to consider the Dhamma. We also are inclined to think at times that we are too busy to develop right understanding of realities, to be aware of nåma and rúpa over and over again, until they are thoroughly understood. When Moggallåna agitated Sakka there were conditions for him to give preponderance to the development of right understanding. Our life is likewise. When we listen to the Dhamma or read the scriptures there can be conditions to give preponderance to the consideration of the Dhamma and the development of right understanding. When there is mindfulness of nåma and rúpa as they appear one at a time, they can eventually be known as they are: elements which are non-self. 


*********Chapter 4

Proximity-condition (Anantara-paccaya) and Contiguity-condition
 (Samanantara-paccaya)

We may wonder why life goes on and on. Yesterday there were seeing, hearing and thinking, and today these realities occur again. Experiences occur time and again because there are conditions for them. Proximity-condition and contiguity-condition are conditions for cittas to arise again and again, in succession. Each citta with its associated cetasikas falls away and conditions the arising of the succeeding citta with its associated cetasikas. The next citta cannot arise if the preceding citta has not fallen away, there can be only one citta at a time. It is difficult to know the succession of the different cittas since they arise and fall away very rapidly. Attachment may arise in a sense-door process and then in the mind-door process , but, so long as there is no clear understanding of different realities, it seems that attachment can last for a while. In reality there are different cittas arising and falling away, succeeding one another because of proximity-condition and contiguity-condition. 
Anantara (proximity) means: without interval. Anantara and samanantara (contiguity) are different in name, but the same in meaning (Visuddhimagga, XVII, 74) . The preceding citta is the condition, paccaya, for the arising of the subsequent citta which is the conditioned dhamma (paccayupanna dhamma). The conditions of proximity and of contiguity do not pertain to rúpa. Rúpa can be produced by four factors: by kamma, by citta, by food and by temperature or heat. Rúpas arise and then fall away and so long as there are conditions new rúpas are produced by the four factors  . 
The rebirth-consciousness, paìisandhi-citta, which is vipåkacitta, conditions the arising of the succeeding citta, the first bhavanga-citta in that life, which is of the same type of citta as the rebirth-consciousness. The bhavanga-cittas which arise throughout life, in between the sense-door and the mind-door processes of cittas, are the same type of citta . When there is birth in an unhappy plane of existence, such as the animal plane, the rebirth-consciousness is akusala vipåkacitta. Because of proximity-condition and contiguity-condition bhavanga-citta succeeds the rebirth-consciousness and this citta is also akusala vipåkacitta. The bhavanga-citta is in accordance with that kind of birth, it could not be changed into kusala vipåkacitta. When one is born with mahå-vipåkacitta  acccompanied by the three sobhana hetus of alobha, non-attachment, adosa, non-aversion, and amoha or paññå, the succeeding bhavanga-citta is of the same type of citta as the rebirth-consciousness. The bhavanga-citta is conditioned by the rebirth-consciousness by way of proximity-condition and contiguity-condition. The person who is born with three sobhana hetus has the possibility to attain enlightenment in that life if paññå is developed. Because of proximity-condition and contiguity-condition the potentialities one is born with are carried on from moment to moment. 
Besides bhavanga-cittas, there are also cittas arising in sense-door processes and mind-door processes which experience objects impinging on the six doors. In the course of life we experience happiness and sorrow, but we could not have such experiences if the rebirth-consciousness had not arisen and if this citta was not succeeded by the following cittas, bhavanga-cittas and cittas arising in sense-door processes and mind-door processes. Our life is an unbroken series of cittas, succeeding one another without interval. 
The cittas which perform their functions in the different processes  succeed one another in a regular order. The sense-door adverting-consciousness, the first citta which arises in a sense-door process, is conditioned by the last bhavanga-citta arising before the sense-door process starts, by way of proximity-condition and contiguity-condition. The sense-door adverting-consciousness experiences an object different from the object the bhavanga-citta experiences; it adverts to the object which impinges on one of the senses and is then succeeded by the sense-cognition (dvipañca-viññåùa, seeing, hearing, etc.) which experiences that object. There is seeing and hearing time and again, also now. Thus, we know that the conditions of proximity and contiguity still continue. The sense-cognition, such as seeing or hearing does not last, it falls away and conditions the arising of the next citta, the receiving-consciousness, sampaìicchana-citta, which ``receives'' the object. This citta is succeeded by the investigating-consciousness, santíraùa-citta, which investigates the object, and this again by the determining-consciousness, votthapana-citta which ``determines'' the object. The votthapana-citta, after it has determined the object, is, in the case of non-arahats, followed by akusala javana-cittas or kusala javana-cittas. There are usually seven types of javana-cittas in a process of cittas, performing the function of impulsion or ``running through'' the object. The javana-cittas may be succeeded by the registering-consciousness, tadårammaùa-cittas, vipåkacittas which ``hang on'' to the object. Each of these cittas is conditioned by the preceding citta by way of proximity and contiguity, and in its turn, each of them conditions the arising of the next citta in these ways. After the sense-door process has been completed there are bhavanga-cittas again and then the object can be experienced by cittas arising in a mind-door process. The mind-door adverting-consciousness which adverts to the object through the mind-door, is the first citta of the mind-door process. It is succeeded by javana-cittas (in the case of non-arahats akusala cittas or kusala cittas), and then registering-consciousness, tadårammaùa-cittas may arise. The cittas arising within the different processes arise according to a particular order which is unchangeable; they succeed one another without any interval and this is conditioned by proximity-condition and contiguity-condition. The javana-cittas, for instance, cannot arise if, in the sense-door process, the determining-consciousness and, in the mind-door process, the mind-door adverting-consciousness has not arisen. This reminds us that there is no self who can cause the arising of particular cittas. 
When the object which is experienced is rúpa, such as visible object or sound, it lasts as long as seventeen moments of citta . Seventeen moments is still extremely short. The experience of visible object and sound seem to occur at the same time, but in reality several processes of cittas which experience these different objects have occurred. If insight has not been developed one does not realize the falling away of citta and the arising of the succeeding citta. We find the experience of sense objects very important, but we should remember that these experiences are fleeting, insignificant. Only through satipaììhåna the understanding can be developed which realizes the arising and falling away of realities. We are so absorbed in sense objects that we neglect the development of satipaììhåna although we have opportunity for it, since we are born in the human plane where we can hear the Dhamma. 
The relations of proximity-condition and contiguity-condition prevail throughout the cycle of birth and death with unbroken continuity. Because of the uninterrupted succession of cittas past lives condition the present life and evenso the present life will condition future lives. Each citta falls away completely, but it conditions the succeeding citta. Tendencies and inclinations we had in former lives have been accumulated from moment to moment up to the present. Since each citta which falls away conditions the succeeding citta we can accumulate skills, knowledge and wisdom. It is because of proximity-condition and contiguity-condition that we can remember past experiences, events which occurred many years ago. 
Kammas, good and bad deeds, committed in the past are accumulated from moment to moment, from life to life, and they can produce their appropriate results later on, when it is the right time. Because of kamma which produces results, pleasant or unpleasant objects are experienced through the senses by cittas which arise within processes. We see pleasant and unpleasant objects. Seeing is vipåkacitta, produced by kamma, but the eye-door adverting-consciousness which precedes seeing in the eye-door process conditions seeing by way of proximity-condition and contiguity-condition. If there were no eye-door adverting-consciousness, seeing could not arise. Cittas arise and fall away succeeding one another continuously because of conditions and we never know what the next moment will bring. We may be surprised that we quite suddenly have to suffer great pain or an accident. We are surprised, because we do not see proximity-condition and contiguity-condition which occur all the time within the cycle of birth and death. 
The rebirth-consciousness, paìisandhi-citta, is vipåkacitta produced by kamma. Kamma causes us to be born in particular circumstances, in a particular family, where there will be favorable conditions or unfavorable conditions to do good deeds and to develop right understanding. The rebirth-consciousness is preceded by the dying-consciousness, the last citta of the preceding life. Because of proximity-condition the dying-consciousness is succeeded without any interval by the rebirth-consciousness. If we understand the proximity-condition occurring now, at this moment, we will also see that the last citta of this life conditions the first citta of the following life. We read in the ``Paììhåna'' (Feeling Triplet, Vedanå-ttika, VII, Investigation Chapter, Conditions: Positive. Classification Chapter, Proximity 7, § 45,2):

State associated with pleasant feeling is related to state associated with neither painful nor pleasant feeling by proximity-condition.
Death-consciousness associated with pleasant feeling is related to rebirth-consciousness associated with neither painful nor pleasant feeling by proximity-condition.

When rebirth-consciousness is accompanied by indifferent feeling, it may be kusala vipåkacitta, but it can also be akusala vipåkacitta and in that case there is rebirth in an unhappy plane. This passage of the ``Paììhåna'' reminds us that we are in the cycle of birth and death. After this life there will be another life, until one has attained arahatship. The dying-consciousness of the arahat is not proximity-condition for rebirth-consciousness. So long as we are in the cycle of birth and death and we have not attained the state of the sotåpanna (who has realized the first stage of enlightenment), we can still be subject to an unhappy rebirth. 
In the ``Kindred Sayings'' (I, Sagåthå-vagga, Ch VII, Brahmin Suttas, 2, The Lay Adherents, § 2, Udaya) we are reminded of rebirth with its toils and sufferings, again and again, until arahatship has been attained. We read that the Buddha, on three consecutive days, came with his bowl to Udaya who filled it with rice. After the third time Udaya critized the Buddha for coming again and again. The Buddha answered:

Again, again is seed in furrow sown,
Again, again the cloud-king sends down rain,
Again, again the ploughmen plough the fields,
Again, again comes corn into the realm,
Again, again do beggars go their round,
Again, again do generous donors give,
Again, again when many gifts are given,
Again, again the donors find their heaven.
Again, again the dairy-folk draw milk,
Again, again the calf its mother seeks,
Again, again we tire and toil anew,
Again, again the slow wits seek rebirth,
Again, again comes birth, and dying comes,
Again, again men bear us to the grave.

When once the man of broad insight that Path
Which brings no new becoming does attain,
Then is he no more born again, again.

We then read that Udaya expressed his appreciation of the Buddha's words and took refuge in the Triple Gem. He wanted to become a layfollower of the Buddha. 


********Chapter 5

Conascence-Condition (Sahajåta-Paccaya) and Mutuality-
 Condition (Aññamañña-Paccaya)

The Påli term sahajåta in sahajåta-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 . 
We read in the ``Paììhåna'' (II, Analytical Exposition, 6, Conascence-condition) about different classes of phenomena, nåma and rúpa, to which conascence-condition pertains. We read with regard to the first class: 

The four immaterial aggregates (nåma-kkhandhas) are mutually related to one another by conascence-condition.

Viññåùakkhandha, citta, cannot arise without the three other nåma-kkhandhas, namely: vedanåkkhandha (feeling), saññåkkhandha (remembrance or perception) and saòkhårakkhandha (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 nåmakkhandhas can be taken in turn as conditioning dhamma or as conditioned dhamma because they are mutually related by way of conascence. The ``Paììhåna'' (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 nåmakkhandhas. The same is said with regard to the four nåmakkhandhas which are akusala (faulty). 
When lobha-múla-citta, citta rooted in attachment, arises, the four nåmakkhandhas are akusala and they condition one another by way of conascence. Lobha-múla-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-múla-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 nåma and rúpa, there is kusala citta accompanied by paññå and by other sobhana cetasikas. That citta is also accompanied by sati which is mindful of the reality which appears, by ``applied thinking'', vitakka , which ``touches'' the object so that paññå 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 paññå and as paññå grows the accompanying cetasikas develop as well. Alobha, for example, is still weak in the beginning, but as paññå develops there will also be more detachment from realities. 
Citta and cetasikas can be of four ``jåtis'' (classes), they can be kusala, akusala, vipåka or kiriya. Some cetasikas can accompany cittas of the four jåtis, but in each case they are completely different since they are conditioned by the citta and the other cetasikas they accompany. Manasikåra, attention, for example, is a cetasika which arises with each citta, but it is quite different when it accompanies lobha-múla-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 síla. 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 ``Paììhåna'' (Analytical Exposition, 6):

The four great primaries (Great Elements, mahå-bhúta rúpas) 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. Rúpas of the body and rúpas 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  acts as their distension (Visuddhimagga XI, 109). 
The ``Paììhåna'' (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 rúpa 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 rúpa elements. Hardness, softness, heat, cold, motion or pressure can be experienced by touch . We think that tangible object can last, but it is only rúpa which arises and falls away all the time. 
As to the third class of phenomena to which conascence-condition pertains, the paìisandhi-citta arising in the five-khandha planes (where there are nåma and rúpa) and the rúpa which is the heart-base for the paìisandhi-citta condition one another by way of conascence. 
In the planes where there are nåma and rúpa 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, pañca-viññåùas, of which one is kusala vipåkacitta and one akusala vipåkacitta) has its corresponding base. The cittas other than the sense-cognitions have the heart-base as their vatthu. During life the rúpa 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 paìisandhi-citta arises kamma produces the heart-base at the same time as the paìisandhi-citta which is the mental result of kamma, vipåkacitta, and this citta arises at the heart-base. In the planes where there are nåma and rúpa the paìisandhi-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 rúpa produced by kamma at the first moment of our life. Kamma produces at that moment three groups of rúpa: 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 rúpas  and life-faculty (jívitindriya)  are included as well, thus there are three groups of ten rúpas produced by kamma at the moment of our birth. Without the paìisandhi-citta these groups could not arise at the moment of birth. Thus, the paìisandhi-citta is conascence-condition for the three groups of rúpas produced by kamma at that moment, but only the heart-base among these rúpas is in turn conascence-condition for the paìisandhi-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 rúpa produced by them by way of conascence-condition. 
Citta produces rúpa at its arising moment. Each moment of citta can be divided into three extremely short periods (Visuddhimagga XX, 26): the moment of its arising (uppåda khaùa), the moment of presence (tiììhi khaùa) and the moment of dissolution (bhaòga khaùa). Citta can only produce rúpa 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 rúpa. They are: the paìisandhi-citta, the sense-cognitions (the five pairs of seeing, hearing, etc.), the four arúpåvacara vipåkacittas (of immaterial jhåna, arising in the arúpa-brahma-planes where there is no rúpa) and the dying-consciousness, cuti-citta, of the arahat. Apart from these cittas, all the other cittas produce rúpa . 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 rúpas while we move our hands? We may not even realize that lobha-múla-cittas produce rúpas 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, Cullavagga, 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''(Vibhaùga, 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 nåma and rúpa and there can be awareness of them. If we know that there is, in such cases, rúpa conditioned by citta by way of conascence, it can help us to understand nåma and rúpa as conditioned elements. 
Citta and cetasikas which produce rúpa at their arising moment condition rúpa by way of conascence, but mind-produced rúpa does not reciprocally condition citta by way of conascence. The arising of citta does not depend on mind-produced rúpa. 
As to the fifth group to which conascence-condition pertains, the four Great Elements condition the derived rúpas (upådåya rúpas) by way of conascence, but the derived rúpas do not reciprocally condition the four Great Elements by way of conascence. There are twentyeight kinds of rúpa in all, and the ``derived rúpas'' are the twentyfour kinds of rúpa other than the four Great Elements of solidity, cohesion, temperature and motion. The derived rúpas 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 rúpas, the four Great Elements and derived rúpas 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 ``Paììhåna'' 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. Rúpa, 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 paìisandhi-citta which is dependant on it simultaneously. At that moment the paìisandhi-citta and the heart-base condition one another by way of conascence. The ``Paììhåna'' (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 (rúpa-dhammas) are sometimes related to the immaterial states (nåma-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 (aññamañña-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 nåma-kkhandhas 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 paìisandhi-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 rúpas 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 paìisandhi-citta. 
The other classes of phenomena which are related by conascence are not related by mutuality. The rúpa produced by citta is conditioned by that citta by way of conascence, but, as we have seen, there is no relation of mutuality. That rúpa 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 rúpas, but there is no relation of mutuality; the derived rúpas do not consolidate the four Great Elements by way of mutuality-condition. Visible object or sound, which are derived rúpas, cannot arise without the four Great Elements, but the four Great Elements are not dependant on these rúpas. 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. 
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Chapter 6

Dependence-Condition (Nissaya-Paccaya)

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 ``Paììhåna'' (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, nåma and rúpa are mutually related to one another by dependence-condition.
4. States, citta and cetasikas, are related to mind-produced rúpa by dependence condition. 

As to the first class, the four nåma-kkhandhas 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, sahajåta, and by way of mutuality, aññamañña. 
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, vedanå, and remembrance, saññå, 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 vipassanå 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-múla-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-múla-citta. There are also chanda, desire-to-do, and viriya, energy, accompanying the lobha-múla-citta. Chanda can be predominance-condition, adhipati-paccaya, while one tries to acquire the things one clings to. Lobha-múla-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 dåna, the observance of síla 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 rúpas of solidity, cohesion, temperature and motion, condition one another by way of conascent dependence-condition, sahajåta-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, sahajåta-paccaya, and mutuality-condition, aññamañña-paccaya. 
As to the third class, at the moment of birth the paìisandhi-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, nåma and rúpa, kamma produces the rúpa which is heart-base at the same time as the paìisandhi-citta which arises at the heart-base. The paìisandhi-citta and the heart-base support each other and they cannot arise without each other. They are also related by way of conascence, sahajåta and by way of mutuality, aññamañña.
As to the fourth class, citta and cetasikas are related to mind-produced rúpa by way of dependence-condition. As we have seen, citta is one of the four factors which produce rúpas of the body. Citta and its accompanying cetasikas are a support to the rúpa produced by them, but that rúpa does not reciprocally condition the citta and cetasikas by way of dependence. When we, for example, speak kind words, the rúpa 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 rúpas (upåda rúpas, the rúpas other than the four great Elements ) by way of dependence-condition, but the opposite does not apply. Odour is a derived rúpa. It cannot arise by itself, it needs solidity, cohesion, heat and motion. When odour is experienced through the nose, only odour appears, the other rúpas 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 rúpas 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. Rúpa can only at the moment of its presence perform the function of vatthu . 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 paìisandhi-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 . We read in the ``Paììhåna'' ( 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 eyebase 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 eyebase 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 rúpas 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 nåma and rúpa cannot last. Eyesense and seeing, earsense and hearing are impermanent and not self. We read in the ``Kindred Sayings'' (IV, Saîåyatana 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.`` 



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Chapter 7

Decisive Support-Condition (Upanissaya-Paccaya)
Part I

Upanissaya-paccaya, which can be translated as decisive support-condition or strong dependence-condition, occurs when a phenomenon assists another phenomenon by being a powerful inducement . There are three kinds of upanissaya-paccaya:
1. decisive support of object, årammaùúpanissaya-paccaya
2. decisive support of proximity, anantarúpanissaya-paccaya
3. decisive support of natural condition, pakatúpanissaya-
 paccaya
As to strong dependence or decisive support-condition of object, the object is the paccaya, condition, for the citta which experiences it, the paccayupanna dhamma, conditioned dhamma, and that object conditions the citta by way of strong dependence. We see in the ``Paììhåna'' (Faultless Triplet, VII, Investigation Chapter, Strong Dependence, § 423), that the objects which are the conditioning factors are the same as in the case of object predominance-condition, årammaùådhipati paccaya (see Ch 3), thus, they have to be desirable objects. The cittas which are conditioned by way of decisive support of object are also the same types as in the case of object predominance-condition. Thus, the realities involved in these two kinds of conditions are the same, but there is a difference in the conditioning force of object predominance-condition and of decisive support-condition of object. In the case of object predominance-condition the desirable object is highly esteemed by the citta and cetasikas concerned so that they give preponderance to it. In the case of decisive support-condition of object the desirable object is a powerful inducement, a cogent reason, for the arising of the citta and cetasikas concerned, which are strongly dependent on that object. Desirable objects which are object predominance-condition can also, at the same time, be decisive support-condition of object, a powerful inducement for the arising of the cittas concerned. Phenomena can be conditioned by several types of conditions at the same time.
Certain objects cannot be object predominance-condition nor decisive support-condition of object, because they are undesirable. Among them is the type of body-consciousness which is akusala vipåka, accompanied by painful feeling. The two types of dosa-múla-citta (one unprompted and one prompted) and the two types of moha-múla-citta (one accompanied by doubt and one accompanied by restlessness) are not desirable objects and thus they cannot be decisive support-condition of object. The akusala cetasikas which accompany dosa-múla-citta, such as regret, jealousy and stinginess, and those which accompany moha-múla-citta are not desirable either, thus, they cannot be decisive support-condition of object. 
Kusala such as dåna or síla which one performed can be object predominance-condition for kusala citta which esteems and gives preponderance to the wholesome deed one performed. The wholesome deed can at the same time also be decisive support-condition of object, it can be a powerful inducement, a cogent reason, for the arising again and again of kusala citta which sees the benefit of kusala. 
Kusala which one performed can condition attachment or wrong view, as we have seen, by way of object predominance-condition, and it can also condition attachment and wrong view by way of decisive support-condition of object. It is then a powerful inducement for the arising of attachment and wrong view. 
Attachment can be object predominance-condition and also decisive support-condition of object, a powerful inducement for the arising of attachment again and again in the case of all those who have not eradicated attachment. 
Akusala cannot be object predominance-condition nor decisive support-condition of object for kusala citta, since kusala citta cannot consider akusala with esteem and high regard. 
Desirable rúpas which are object predominance-condition can also be decisive support-condition of object for lobha-múla-citta. Beautiful colours or delicious flavours are a powerful inducement for the arising of lobha-múla-citta which wants such objects again and again. As soon as delicious food is on the tongue its flavour is irresistable for attachment. Someone may highly regard the sound of music which is then object predominance-condition for lobha-múla-citta. The sound of music can also be a decisive support-condition of object, a powerful inducement for the arising again and again of lobha-múla-citta, for example, when someone dedicates his whole life to music. 
The rúpas which are the five sense-bases, the heart-base and the sense objects can be decisive support-condition of object for lobha-múla-citta but, just as in the case of object predominance-condition, they cannot be decisive support-condition of object for kusala citta  . 
Only the rúpas which are ``concrete matter'', rúpas produced by one of the four factors of kamma, citta, temperature or nutrition, can be, just as in the case of object predominance-condition, decisive support-condition of object for lobha-múla-citta . 
The objects which are decisive support-condition are a powerful inducement, a cogent reason for the arising of the cittas concerned. However, we should remember that there are also other conditions. It depends on someone's accumulated inclinations whether he has ``wise attention'' or ``unwise attention'' to an object. Which objects are powerful inducements for the arising of kusala citta and which objects for the arising of lobha-múla-citta in our life? Most of the time we are intent on acquiring pleasant objects for ourselves, objects which can be a decisive support-condition for clinging. There can be awareness of the realities which appear, also of clinging. We should not ignore clinging or despise it as an object of awareness. It arises naturally in our daily life because there are still conditions for its arising. If we do not know its true nature we will take it for self and then it cannot be eradicated. 
Nibbåna and the eight types of lokuttara citta which experience it  cannot be object predominance-condition for lobha-múla citta, nor can they be decisive support-condition of object for lobha-múla-citta. We read in the ``Paììhåna'' (Faultless Triplet, VII, Investigation Chapter, Conditions, Positive, Classification Chapter, Strong Dependence, § 423), that nibbåna is related to the eight lokuttara cittas which experience it and also to mahå-kusala citta accompanied by paññå and mahå-kiriyacitta (of the arahat) accompanied by paññå, by way of decisive support-condition of object. 
The second condition classified under decisive support-condition is proximate decisive support-condition, anantarúpanissaya-paccaya. This condition is similar to proximity-condition (anantara-paccaya, see Ch 4). Both conditions pertain to each preceding citta which conditions the succeeding citta without any interval. However, a distinction between these two conditions has to be made. The teaching of proximate decisive support-condition, anantarúpanissaya paccaya, stresses the aspect of powerful inducement of the conditioning force in the relationship between the conditioning reality, the preceding citta, and the conditioned reality, the succeeding citta. We read in the Visuddhimagga( XVII, 82) about the difference between the two conditional relations:

... Nevertheless proximity may be understood as the ability to cause the occurrence of an appropriate consciousness arising proximate (next) to itself, and decisive support as the preceding consciousness's cogency in the arousing of the succeeding consciousnesses.... 

We then read that there can be the arising of citta without root-condition and other conditions, but that citta cannot arise without being conditioned by the preceding citta. Thus, the preceding citta as conditioning factor is a powerful inducement or cogent reason for the arising of the succeeding citta. 
The paìisandhi-citta, for example, is a cogent reason for the succeeding bhavanga-citta, so that life can continue. If the preceding citta would not be a powerful inducement for the arising of the succeeding citta, there could not be a continuous succession of cittas, even at this moment. In the case of birth as an animal, the paìisandhi-citta is akusala vipåkacitta, and this citta conditions the succeeding bhavanga-citta by way of proximity decisive-sup