Nāmarūpapaccayā Saḷāyatanaṃ
With mentality and materiality as condition, six sense bases arises.
The next link in the Dependent Origination framework is "nāmarūpapaccayā saḷāyatanaṃ”: with mentality and materiality as condition, six sense bases.
Firstly, it is essential to understand the definitions of “nāma,” “rūpa,” and “saḷāyatanaṃ”. Nāma refers to the 52 cetasikas, while rūpa denotes the 28 rūpas. Among the 28 rūpas, there are four great elements, which are known as pathavī (earth), āpo (water), tejo (fire), and vāyo (wind). In addition to these four elements, there exist six vatthu (bases): cakkhuvatthu (eye-base), sotavatthu (ear-base), ghānavatthu (nose-base), jivhāvatthu (tongue-base), kāyavatthu (body-base), and hadaya-vatthu (heart-base). Vatthu serves as the birthplace for the mind and is therefore termed the base of mind. Vatthu, meaning base or dependent place, is crucial as the mind arises dependent on it. Hence, there are six vatthu (bases). Out of these six vatthu (bases), five of these are also termed as sense bases (āyatana) as they are capable of the impingement of sight, sound, smell, taste, and touch so that respective minds can arise. Thus, the eye-, ear-, nose-, tongue-, body- and the mind are termed as cakkhāyatana, sotāyatana, ghānāyatana, jivhāyatana, kāyāyatana and manāyatana respectively and thus, we get the group of six sense bases: saḷāyatana. Heart-base is not included in the six sense bases as it is not capable of impingement of external senses. Only the mind is termed is included as sixth and termed 'manāyatana' as it has the function to 'know' or 'direct towards' an object.
So, the six sense bases, known as the "saḷāyatana", are:
1. Cakkhāyatana (Eye-base): capable of impingement of sight, base for eye-consciousness
2. Sotāyatana (Ear-base): capable of impingement of sound, base for ear-consciousness
3. Ghānāyatana (Nose-base): capable of impingement of smell, base for nose-consciousness
4. Jivhāyatana (Tongue-base): capable of impingement of taste, base for tongue-consciousness
5. Kāyāyatana (Body-base): capable of impingement of touch, base for body-consciousness
6. Manāyatana (Mind-base): refers to all different states of consciousness, has the function of 'knowing' an object
How nāma conditions saḷāyatana
Consider human rebirth: at the moment of human rebirth, the rebirth-linking consciousness (citta) and the associated mental factors (cetasika), as well as the rebirth-linking materialities, all arise simultaneously. Since these materialities and mentalities arise together due to kamma, they are inherently conditioned to do so, meaning one cannot exist without the other. As mentioned in previous posts that nāma means a combination of citta (consciousness) and cetasika (mental factors). Since the citta and cetasika (both of which are nāma) support each other and arise together and are inseperable, cetasika conditions citta and vice versa. As mentioned earlier mind-base is called manāyatana, and so for this relationship, we can say cetasika conditions manāyatana (mind or mind-base). Eye-, ear-, nose-, tongue-bases do not appear during the rebirth moment, only body-base. And so, in this case, we can also bring out this relationship: nāma (cetasika only, citta only, or both citta and cetasika) conditions kāyāyatana (body-base) as they are inseparable at this point of rebirth.
As the explanation for how nāma conditions the six sense bases are extensive, other aspects of their relationship will not be explained here for now.
How rūpa conditions saḷāyatana
The human body is composed of several groups of materialities (kalāpa), each consisting of a minimum of eight types of materialities. For the sense bases—eye, ear, nose, tongue, and body—ten types of materialities form these sense bases (you may explore the posts on rūpa to understand them). These materialities exist in multitude, constantly arising and perishing. Among these ten types of materialities, the four great elements—pathavī (earth), āpo (water), tejo (fire), and vāyo (air)—are the main foundational elements, meaning the other six materialities cannot arise without being dependent on these four. These four great elements are referred to as rūpa in this context. For instance, in the case of the eye base (rūpayatana), the four great elements support the eye base, and without these four, the eye base cannot exist. This illustrates how rūpa (the four great elements) support rūpayatana (the eye base), and the same applies to the other sense bases (except the mind base).
Rūpa can support the mind base by serving as a foundation for the arising of the mind. In the world of the five aggregates (such as humans, devas, brahmas, and the four woeful realms), the mind arises dependent upon rūpa, specifically the heart-decad kalāpa or hādaya-vatthu (heart base). This is how rūpa conditions the mind base.
Saḷāyatanapaccayā Phasso
With six sense bases as condition, contact arises.
“Saḷāyatanapaccayā phasso” means that due to the six sense bases, phassa (contact) occurs. Here, the six sense bases cause the arising phassa, which is one of the cetasikas (mental factors) that arise depend on citta (consciousness). Phassa arises with all cittas; thus, there are 89 phassas corresponding to the 89 cittas. However, in the context of Paṭicca-samuppāda (Dependent Origination), only lokiya (mundane) cittas are considered, which number 81 and therefore, there are 81 phassas in this framework.
In Paṭicca-samuppāda, vipāka (resultant) cittas are mainly emphasised because the doctrine, starting from “saṅkhārapaccayā viññāṇaṃ” (consciousness conditioned by formations), refers specifically to vipāka cittas and so, phassa associated with vipāka cittas is generally mentioned. Occasionally, all phassas are considered. Typically, phassa refers to one type of contact, but here, six types of phassa should be understood as they relate to the six dvāras (doors). The Pāḷi word ‘dvāra’ means not just door but actually refers to the six sense bases that exist in the body: cakkhudvāra (eye door), sotadvāra (ear door), ghānadvāra (nose door), jivhādvāra (tongue door), kāyadvāra (body door), and manodvāra (mind door), so the terms cakkhudvāra (eye door) and cakkhāyatana (eye base) can be used interchangeably depending on the context.
The mind is dependent upon these six doors to know and direct attention to objects. The objects in this case are sight, sound, smell, taste, touch and mental objects. So, there are six types of phassa, each named after their corresponding "doors". Thus, the six types of phassa are: cakkhusamphassa, sotasamphassa, ghānasamphassa, jivhāsamphassa, kāyasamphassa, and manosamphassa.
How āyatanas lead to the arising of phassa
According to Paṭiccasamuppāda (Dependent Origination), six types of phassa (contact) arise because there are six āyatanas (sense bases). For phassa to occur, there must be a meeting of at least three āyatanas (sense bases), meaning that multiple āyatanas contribute to the arising of phassa.
Let's look at the arising of eye-contact. Cakkhāyatana refers is the eye base which is present in the eye. When a visible form (rūpāyatana) reflects in the eye sensitivity, eye consciousness (mānāyatana) arises. When cakkhāyatana and rūpāyatana come into contact, phassa also comes into being. Therefore, the three āyatanas—cakkhāyatana (eye sensitivity), rūpāyatana (visible form), and manāyatana (eye consciousness)—are required for phassa to arise.
To summarise, for phassa to arise, three āyatanas are needed:
1. Cakkhupasāda (eye sensitivity)
2. Rūpārammaṇa (visible object)
3. Cakkhuviññāṇa (eye consciousness, which is also referred to as manāyatana)
When these three come together, phassa arises, indicating that a single phassa arises from the interaction of multiple āyatanas. From the viewpoint of paṭiccasamuppāda, when an āyatana arises, phassa also arises. If the eye and visible sight do not meet, eye consciousness will not occur and the 'seeing' mental processes will not occur. Without eye consciousness, cakkhusamphassa (contact dependent on the eye base) will not arise. The same principle applies to the phassa arising from the other five doors too.
Phassapaccayā Vedanā
With contact as condition, feeling arises.
As soon as phassa performs the function of linking the mind and mental factors to the object, then comes the feeling upon the object. In essence, there is no experience or feeling for something one has never seen or heard before. We only 'feel' upon things that we have encountered in the past before. One only has experiences of objects previously encountered by the senses: sights seen by the eyes, sounds heard by the ears, smells detected by the nose, tastes sampled by the tongue, tangibility felt by the body, and thoughts and memories generated in the mind. This experience of encountering an object is called vedanā (feeling).
One important thing to note is that in the framework of paṭiccasamuppāda, although the relationship that due to phassa (contact), vedanā (feeling) arises is mentioned. We should not treat as if vedanā is a sole separate phenomenon that arises after phassa occurs. If you are someone who understands Abhidhamma and mental processes (from my previous posts), you will understand that phassa and vedanā are cetasikas (mental factors) that are universal with every single moment, meaning there is no mind that arises without associating with these two mental factors. Even though phassa and vedanā arise simultaneously, it may seem like the framework of paṭiccasamuppāda suggests in a way that phassa appears earlier and vedanā later. For instance, when we light up a candle, we can experience the light simultaneously and so in this case, we can imply that the lighting of the candle is the cause, the light (the flame) is the effect.
Just like phassa, vedanā can be divided into six types, according to the six sense doors. Vedanā is a natural phenomenon that arises in association with the mind. The types of vedanā are named with reference to phassa. For instance, vedanā that arises due to contact with the sight is called cakkhusamphassajā-vedanā. Therefore, there are six types of vedanā:
1. Cakkhusamphassajā-vedanā
2. Sotasamphassajā-vedanā
3. Ghānasamphassajā-vedanā
4. Jivhāsamphassajā-vedanā
5. Kāyasamphassajā-vedanā
6. Manosamphassajā-vedanā
As mentioned earlier, because vedanā is a universal mental factor that arises simultaneously with the mind, vedanā exists together with all minds. There is no mind without vedanā and so, if there is a mind, there is feeling. Vedanā can be divided into three types according to its nature: sukha-vedanā, dukkha-vedanā, and adukkhamasukha-vedanā.
Sukha-vedanā refers to a happy or pleasant feeling in the body or mind. Sukha-vedanā can be divided into two types: pleasant bodily feeling and pleasant mental feeling. The first type, called ‘kāyika-sukha,’ arises in the physical body and is experienced when the body is in pleasant conditions. This physical happiness can also influence the mind. The second type, called ‘cetasika-sukha,’ originates in the mind, independent of the body's condition. For example, someone with severe pain in the leg may by singing happily despite the lack of physical comfort. This mental happiness is also known as ‘somanassa-vedanā’ and the mind can experience pleasant feelings regardless of the physical state.
The next type of feeling is dukkha-vedanā, which is difficult to bear and undesirable, such as aches or pains in the body, or unhappiness, sadness or other types of afflictions in the mind. Similar to sukha, dukkha-vedanā can be divided into two types: kāyika-dukkha (physical unpleasantness) and cetasika-dukkha (mental unpleasantness). The latter, cetasika-dukkha, is known as ‘domanassa-vedanā'. Physical pain can affect the mind but the mental unpleasantness may or may not affect the body depending on how intense the feeling is as unpleasant feelings can arise in the mind independently of the body's condition.
The third is neither sukha nor dukkha, and this is called adukkhamasukha-vedanā, which means a feeling that is neither pleasant nor unpleasant or in other words, a neutral feeling. Adukkhamasukha-vedanā is also called ‘upekkhā-vedanā’. Upekkhā refers to a neutral feeling, a state that is neither happy nor sad, neither pleasant nor unpleasant. Generally, neutral feeling is not recognised because most people can only identify sukha and dukkha. This upekkhā-vedanā cannot be divided into physical neutrality or mental neutrality because neutral feelings only arises in the mind.
In the Paṭiccasamuppāda framework, feeling can be strong if the force of phassa is strong. Sometimes you may notice that you are smelling something fragrant or unpleasant, but the liking or dislike towards it is not strong because the force of phassa is not powerful. However, if you smell something you really like, there may be an instantaneous pleasant feeling. This is due to the strong force of phassa, and this interdependent relationship is mentioned in Dependent Origination as 'phassapaccayā vedanā'.
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