Dependent Origination: Viññāṇa conditions Nāma-rūpa

Viññāṇapaccayā nāma-rūpaṃ

With consciousness as condition, mentality-materiality arises.

What is Nāma?

Nāma is broadly defined as mentality, yet whenever we encounter the term 'nāma', we must recognise its two components: the mind (citta) and mental factors (cetasika). The mind is referred to by various terms such as consciousness, citta, and viññāṇa, all of which denote the same meaning. The mind (citta) has the work of 'knowing' an object, and it is the 'forerunner of associated mental factors in knowing an object', similar to a leader who is leading a group of people. However, the mind resembles a blank white canvas, possessing the sole function of 'knowing'. It is the mental factors (cetasika) that 'colour' the canvas with beauty or ugliness. The mental factors that 'beautify' the canvas are those contributing to wholesomeness, while the 'ugly' ones cause unwholesomeness to arise. Together, the mind (citta or consciousness) and mental factors (cetasika) constitute 'nāma'. Hence, whenever you encounter the term 'nāma', it signifies the combination of both the mind and associated mental factors.

Mentality (nāma) = mind/consciousness (citta) + mental factors (cetasika)

Mind (Citta)

As mentioned earlier, the mind basically has the characteristic of 'knowing' an object only. here, what must be understood is that knowing refers simply to 'awareness', the bare perception. This bare awareness of an object constitutes what is termed as the charactersitic of the mind or consciousness (citta). Mind (citta) never arises without an object; it cannot arise independently. This object can vary in clarity, from vivid to blurred, yet it is always essential for the emergence of mind (citta). The existence of an object is a prerequisite for the arising of mind (citta). While mind (citta) possesses the singular characteristic of cognising an object, which remains consistent across its various manifestations, the Abhidhamma showcases multiple types of mind (citta) based on subtle distinctions.

In the framework of Abhidhamma, there are 89 or 121 types of consciousness. The classifications are based on various factors such as their quality (kusala, akusala, or abyākata), the object they cognise (e.g., visible form, sound, thought, etc.), and the cognitive process they are involved in. These consciousness types are further categorised into different sub-groups or classes, which you can have a glimpse below but for further understanding, please refer to in-depth Abhidhamma teachings.

© Barre Centre for Buddhist Studies

Mental Factors (Cetasika)

There are a total of 52 cetasika (mental factors), which are mental components that arise together with consciousness. They collaborate in diverse configurations to aid consciousness in comprehending an object. These mental factors are the components that 'colour' the blank white canvas, which is the mind. As you can see in the chart below, among these mental factors, 7 are universally present in all mind moments (meaning whenever the mind arises, these 7 always paired) and are termed universals. 6 other are ones that may or may not appear and are thus termed occasionals. These 13 mental factors can manifest in either wholesome or unwholesome states of mind. The 14 mental factors mentioned in the unwholesome group, when paired with any consciousness, causes unwholesomeness. Out of the 14, 4 are universally present with every unwholesome mind moments. The other 10 varies depending on whether it is paired with a greed-rooted, hatred-rooted or delusion-rooted mind. The remaining 25 mental factors are invariably wholesome, referred to as beautiful, and their presence in any mind moment renders it wholesome. A fundamental principle of the mental factors is that wholesome and unwholesome factors can never coexist in the same mind moment.

© Barre Centre for Buddhist Studies

What is Rūpa?

The term "rūpa" in Pāḷi reflects its inherent characteristic of perpetual deterioration and always changing for the worse. There are 28 types of materialities (rūpa) and they can be categorised into two main groups: concrete materialities (nipphanna-rūpa) and unconcrete materialities (anipphanna-rūpa). Concrete materialities can then be sub-categorised again into two key groups: mahā-bhūta-rūpa (the four great essentials) and upādāya-rūpa (derived materialities). Just like mental factors, material factors also follow certain rules about how they come together. To better understand materiality, please have a look at this post.

How viññāṇa conditions nāma-rūpa

In the context of viññāṇa conditions nāma, viññāṇa here refers to two things: (a) abhisaṅkhāra-viññāṇa and (b) sahajāta-viññāṇa. Here, I would like to repeat that 'nāma' refers to both the mind and mental factors.

Abhisaṅkhāra-viññāṇa conditions Rebirth-linking Nāma:

According to the commentaries, abhisaṅkhāra-viññāṇa, which influences new existence, is consciousness that accompanies intentional actions (kamma) or productive cetanā as explained in the previous post. Essentially, abhisaṅhāra-viññāṇa refers to the consciousness associated with kamma-producing mind moments, both wholesome and unwholesome. As mentioned earlier, consciousness does not arise alone but alongside associated mental factors, among which volition (cetanā) is always present. Therefore, certain mind moments, such as impulsion mind-moments, have the strongest ability to generate new kamma. To reiterate, since the mind does not arise in isolation but rather in conjunction with associated mental factors. So, the mind that is associated with the mental factors that make up the mind-moments that cause the accumulation of new kamma is called 'abhisaṅkhāra-viññāṇa'.

Furthermore, as discussed in a previous post on kamma, the wholesome or unwholesome kamma present in one's consciousness at the moment near death determines the rebirth in a new existence. The volition (cetanā) paired with this near-death consciousness, which is also known as maranāsanna-javana (near-death impulsion mind moments), possesses the kammic potency to 'create' new life. Specifically, the consciousness at the moment near death, which takes a kamma, kamma-nimitta or gati-nimitta as a sign for determining the next rebirth, should be termed abhisaṅkhāra-viññāṇa because it is from the kamma ripening at this near-death consciousness that the rebirth-linking consciousness in a new existence arises.

In this context, we can observe that due to past kamma-consciousness (abhisaṅkhāra-viññāṇa) appearing near one's moment of death, present rebirth-linking consciousness (paṭisandhi-nāma) emerges: viññāṇa conditions nāma. Furthermore, as previously mentioned, the mind does not arise alone; it is always accompanied by associated mental factors, which also fall into the category of nāma. Therefore, we can also observe this relationship: due to past kamma-consciousness (abhisaṅkhāra-viññāṇa) appearing near one's moment of death, present rebirth-linking mental factors (paṭisandhi-nāma) arise: viññāṇa conditions nāma

Abhisaṅkhāra-viññāṇa conditions Rebirth-Linking Rūpa:

As soon as the previous life's death moment ceases, the rebirth-linking consciousness in the present life arises instantaneously without any gaps in-between. However, at the start of one's life (in this case, humans), the rebirth-linking consciousness does not arise independently, but in association with thirty types of materialities, thus indicating the beginning of one's life. These materialities arise due to the kamma accumulated in the previous life and therefore, they are called 'kammaja-rūpa': kamma-born materialities.

Rūpa does not exist independently as a singular material or element. Rather, it requires a grouping of at least eight elements forming a unit known as aṭṭha-kalāpa (a unit consisting of 8), and thus, widely known as the term 'kalāpa' by many people. These clusters of rūpa forms through aggregation. Within this unit, four elements serve as the foundational components:

1. Pathavī (earth) element, providing the solid foundation for all.

2. Āpo (water) element, characterised by its cohesive nature.

3. Tejo (heat) element, responsible for maturing and ripening substances.

4. Vāyo (wind) element, which lends supporting function to the others.

Based on these Four Great Elements, there are four additional elements referred to as dependent or derived rūpa. They are:

5. Vaṇṇa (colour)

6. Gandha (smell)

7. Rasa (taste)

8. Ojā (nutriment)

When these elements are grouped together, they form a unit of eight elements or a kalāpa known as "avinibbhoga" (indivisible) materialities because they constitute a singular unit of matter that cannot be further divided. This initial unit is always indivisible. The inclusion of the jīvitindriya (life faculty), which is a result of kamma and exclusive to living beings, brings the total to nine elements.

In living beings, the inclusion of jīvitindriya (life faculty) within that unit is imperative because this life faculty is a resultant of kamma and is inherent only to living beings. It's important to note that the concept of 'jīva' in biology or other beliefs is not the same as the one in Buddhism. The presence of jīvitindriya is a prerequisite for the existence of living beings according to Buddhist doctrine. It is not the 'jīva' that means soul, essence or atta, but rather jīvitindriya refers to a type of materiality that is essential for the existence of living beings. This materiality itself is a result of kamma and is therefore conditioned, impermanent and non-self.

Combining these 9 essential materialities with body translucency element (kāyapasāda), which is the foundation of body-consciousness. This kāyapasāda results in a unit of ten elements, known as kāyadasaka-kalāpa, which arises simultaneously with the rebirth-linking consciousness. Kamma is responsible for the arising of this kāyapasāda-kalāpa.

The subsequent vital element, hādayadasaka-kalāpa, also known as heart base (hadaya-vatthu), serves as the dependent base of the mind and is one of the primary rūpas. This heart base (hādaya-vatthu) also arises together as a unit of ten elements at the rebirth-linking moment.

Lastly, humans are categorised into male and female, requiring the inclusion of bhāvadasaka-kalāpa (sex-decad kalāpa) to account for sex differences. To become a woman, a unit of ten called itthibhāvadasaka-kalāpa (female-decad) is necessary, while to become a man, pumbhāvadasaka-kalāpa (male-decad) is required.

So, these thirty materialities (body: 10, heart: 10, sex (male/female: 10) are essential for human existence and are the very first materialities that arise at the start of a human's existence alongside the rebirth-linking consciousness. So, at the outset of human life, kamma generates this collection of thirty material elements along with rebirth-linking mentality (consciousness and mental factors). This collection of 30 materialities, termed kalala, represents an extremely minute form of matter at the very start of one's existence. Since these materialities are a direct resultant of the previous life's kamma, you can directly see this relationship: abhisaṅkhāra-viññāṇa conditions rūpa.

Note that, the materialities at the rebirth moment differs between beings of different realms. The example given above is just for humans only.

Sahajāta-viññāṇa conditions Nāma-Rūpa:

In the previous post, I mentioned that the kamma from a previous life, which is responsible for present existence, manifests its effects in two moments: at the moment of rebirth and at respective periods throughout one's existence. Sahajāta-viññāṇa refers to the consciousness that arises at respective periods throughout one's existence as a direct result of kamma.

As mentioned in the previous post (saṅkhāra conditions viññāṇa), certain resultant consciousnesses such as eye consciousness (cakkhu-viññāṇa) result from kamma. Moreover, the consciousness (citta) that arises at the moment of eye consciousness cannot arise alone but in association with the respective mental factors (cetasika). This is because, as mentioned earlier, consciousness cannot arise independently; it is always born and ceases together with associated mental factors, since they are bound by the 'sahajāta-paccaya' (born together condition). Because they are born together, they are interdependent on each other and mutually supporting each other through aññamañña-paccaya (mutual supporting condition). Therefore, the arising of consciousness supports the arising of associated mental factors, and vice versa, indicating strongly that one cannot exist without the other. Thus, the consciousness that is born together (sahajāta-viññāṇa) conditions the associated mental factors (i.e. nāma).

Certain mind moments resulting from kamma or arising from present conditions also have the ability to condition rūpa. However, due to the complexity of explaining this concept to those who have not yet discerned materiality or studied Abhidhamma and Paṭṭhāna, I will not delve into it further here. Nonetheless, it's important to understand that in certain conditions, the consciousness that is born together (sahajāta-viññāṇa) also conditions both nāma and rūpa.

By now, even though you may encounter some unfamiliar or challenging terminologies, you can appreciate the vastness and intricacy of the law of cause and effect, as well as the complexity of these teachings. These methods of explanation offer invaluable assistance in gaining a foundational understanding of the intricate doctrine of Dependent Origination, also known as the 'Origin of Suffering'. Nonetheless, the explanations provided here only scratch the surface of understanding Dependent Origination. An analogy offered to comprehend the depth of wisdom attainable in understanding Dependent Origination is likened to the beak of a bird barely touching the surface of a vast ocean. Just as the ocean is vast and deep beyond what the bird can perceive, there exist numerous complex levels within the teachings of the law of cause and effect that go beyond our understanding. So we can appreciate the vastness and complexity of the teachings on the 'Origin of Suffering', as well as the intricacies of the law of cause and effect. The deeper one delves into these teachings, the clearer the concept of 'anatta' or non-self becomes.

Despite the Buddha expounding the doctrines of conditionality – Paṭicca-samuppāda and Paṭṭhāna – separately, commentators have integrated Paṭṭhāna into the explanation of Paṭicca-samuppāda. This integration suggests that these profound doctrines can be harmoniously combined. For ancient commentators, bridging these two significant doctrines was a tedious task. Describing the effort required to elucidate Paṭicca-samuppāda, they likened it to trying to find a foothold in the depths of the ocean – a challenge of immense difficulty. This analogy underscores the profound nature of Paṭicca-samuppāda, and signifies how formidable it is to fully grasp.

In the next post, nāma-rūpa conditions salāyatana (six sense bases) will be covered.