Consciousness conditions mind and matter (viññāṇa paccayā nāmarūpa)

Here, in the sequence of saṅkhārapaccayā viññāṇaṃ (volitional formations condition consciousness), the term viññāṇaṃ refers to the rebirth-linking consciousness (19 types) and the life-continuum consciousness, which are the mundane resultant types (32 types). When we get to viññāṇapaccayā nāmarūpaṃ (consciousness conditions mind and matter), the term viññāṇa now applies to all 89 (or 121) types of consciousness. In the term nāmarūpaṃ, the nāma (mind) part refers to the 52 mental factors (cetasikas), specifically the three mental aggregates: the feeling aggregate (vedanākkhandha), the perception aggregate (saññākkhandha), and the mental formation aggregate (saṅkhārakkhandha). The rūpa (matter) part refers to kamma-born materiality (kammajarūpa) or materiality produced by the four causes (catusamuṭṭhānika-rūpa). The statement that consciousness conditions mind and matter means that at the moment of rebirth-linking (paṭisandhi), when the rebirth-linking consciousness arises, the associated mental factors and materiality arise simultaneously. In the five-aggregate realm (pañcavokārabhūmi, realms where all five aggregates exist), when any one of the 15 types of rebirth-linking consciousness arises, 35 associated mental factors and the three decads of materiality (kāyadaṣaka – body decad, bhāvadaṣaka – sex decad, vatthudaṣaka – heart-base decad) arise simultaneously at the very same moment. The moment the subtle rebirth-linking consciousness arises, the other related mental factors and materialities also appear. This is called the rebirth-linking consciousness conditioning mind and matter. In the same way, during life-continuum (pavatti), the life-continuum consciousness also conditions mind and matter. For example, suppose a wholesome (kusala) consciousness arises. That is consciousness (viññāṇa). Mind (citta) is, of course, consciousness (viññāṇa). Although we say a wholesome consciousness arises, according to the Abhidhamma method, it does not arise alone by itself. The associated mental factors arise together with it. When the consciousness and mental factors arise, the materialities dependent on them also arise. These are called mind-produced materiality (cittaja-rūpa) because they are produced by the mind. When a wholesome consciousness arises, the associated 38 mental factors and the mind-produced materialities arise together as a set. Primarily, it is said to be caused by the wholesome consciousness because it acts as the leader. Therefore, we say that the wholesome consciousness (kusalacitta viññāṇa) conditions the other 38 mental factors and the mind-produced materialities. If a mind of faith in the Buddha, Dhamma, and Saṅgha arises in one's mental continuum, the mental factors associated with wholesomeness are also present. Due to these consciousness and mental factors, the subtle materialities (rupa) that arise are also present. Mind-produced materiality refers to the slight changes that occur due to the mind. When a wholesome mind arises, the mind is clear. Because the mind is clear, the body also feels light and buoyant. This lightness is a type of materiality. One's body becomes agile, refreshed, energetic, peaceful – these are all material phenomena. In one's body, one can distinctly experience these changing phenomena due to the mind. These should be noted as materiality. One must let go of the preconception that materiality (rūpa) only refers to solid, massive things. That is the view before understanding. When one truly understands, materiality is seen as mere phenomena. It is crucial to remember that the only materiality that can be seen is the visual object (vaṇṇa), just one type. Although we say there are 28 types of materiality, the only materiality that can be seen with the eye is the visual object – color or form. Understand that everything visible, everything that can be seen, is called 'color' or 'form' (vaṇṇa). Also understand that only this visual object can be seen. The other materialities are only called materiality; they cannot be seen with the eye. If something is seen, it is only the visual object. People ordinarily understand the earth element (pathavīdhātu) as solid ground, so they think they are seeing the earth element when they see the ground. In reality, the earth element itself cannot be seen with the physical eye. Its characteristics of hardness, roughness, softness, smoothness, heaviness, lightness – these phenomena are what are called the earth element. Although people understand the water element (āpodhātu) as water, what is actually seen and called 'water' is merely the visual object (color). The cohesive, humid, binding, viscous, fluid nature within that water is what is called the water element. Therefore, to know the nature of water, dip your hand in it; you will feel the sticky, moist quality – that is the water element. The slight resistance and pressure felt when the hand moves through the water is the earth element. The knowing of the contact between the hand and the water is the tactile object (phoṭṭhabbārammaṇa), not the water element. The water element refers specifically to the nature of cohesion, moisture, viscosity, fluidity, and humidity. The fire element (tejodhātu) is the heat and cold element. It is not the fire itself. The nature of hot, cold, warm, cool, chilly – these phenomena are the fire element. The visible flames, red-hot embers, or metal rods are not the fire element; since they are seen, they are visual objects. The heat, cold, warmth, or coolness present in that fire, water, or air is what is called the fire element. It's easier to understand if we call it 'temperature'. For instance, if you have a fever and feel your body, you detect heat. That heat is the fire element. If the heat subsides and you feel coolness, that too is the fire element. The air element (vāyodhātu) is the wind element. It does not refer to the stormy wind itself. It refers to the pressure, force, and motion within that storm – the miles per hour, etc. These forces are the air element. It is due to the motion force of this air element that during a storm, trees are uprooted, houses are blown away, and seawater is pushed onto land. Therefore, the air element refers to the pressure and force present in the air – the potent qualities of air. To know if the air element exists in your own body, press your own arm. While pressing, it will depress. When you release, it returns to normal. This is due to the pressure force of the air element causing the depression to return to normal. You will feel the effort required to press. This effort is due to the pressure force of the air element. The nature of the air element is to support, push, thrust, move, and vibrate. Inflate a ball; it becomes firm and expands from being flat. This is due to the pushing force of the air element causing it to inflate. If you throw an inflated ball into water, it floats. Press it down into the water with your hand, submerge it up to your wrist, and then release your hand. The ball will jump back to the surface. This shows it has a pushing force. Based on this pushing force, we create car tires, bicycle tires, pneumatic tools, balloons, hot air balloons, airplanes, etc., all utilizing the power of air. Launching rockets is also based on this power of the air element – the thrust. In their respective places, materialities have their specific qualities. When these qualities combine, they form various powers. These materialities never exist alone; they always arise together combined. They only differ in the predominance or weakness of their elemental qualities. For example, if you touch your body, the tactile experience includes the earth element (hardness), the fire element (warmth), and the air element (pressure). The knowing of hardness is the earth element. The knowing of warmth is the fire element. The pressure that arises upon contact is the air element. Dip your hand in water: the contact is earth, the cold is fire, the pressure is air, the moist quality is water. Touch a flame quickly (if you can tolerate the heat, touch it longer!). There, too, you will know the contact between your hand and the flame (earth), the intense heat (fire), and a subtle pushing/vibrating motion (air). The water element is not prominent but is present. At a minimum, the eight inseparable materialities (avinibbhoga rūpa) are always combined: earth, water, fire, air, color, odor, taste, and nutritive essence. Inanimate things possess at least these materialities. In living beings, more materialities than these will be present. Inanimate things do not have kamma-born materiality, mind-born materiality, or life faculty materiality. These are materialities that usually only occur in living beings. Therefore, it is said that in living beings, materialities usually arise together with consciousness and mental factors. These are called mind-produced materiality (cittaja-rūpa). So, when a wholesome consciousness arises, that is consciousness (viññāṇa). When consciousness arises, due to that consciousness or mind, materialities also arise – these are the changing, altering material phenomena. The arising of materialities like lightness, agility, and clarity, as mentioned earlier, is called mind-produced materiality. The very moment a wholesome consciousness is present, they also arise together. Likewise, the mental factors also arise; these mental factors are nāma (mind), and the materialities that arise together are rūpa (matter). This is called, in the time of life-continuum (pavatti), consciousness conditioning mind and matter. In the same way, if an unwholesome (akusala) consciousness arises, the associated unwholesome mental factors arise with it. During the occurrence of the unwholesome state, materialities also arise together with the unwholesome consciousness. This is mind-produced materiality – materiality produced by the unwholesome consciousness. During an unwholesome state, the materialities become harsher, worse, impure, dull, shameless, gloomy, unhappy, oppressive, constricted, etc. – these are distorted materialities. This is how, during life-continuum, consciousness conditions mind and matter. Therefore, regarding the principle that 'consciousness conditions mind and matter,' understand that it conditions both at the moment of rebirth-linking (paṭisandhi) and during life-continuum (pavatti). Dr. Ashin Pāramī