Yesterday I talked about the third link in Dependent Origination. Dependent Origination is the doctrine of cause and effect. This doctrine is concerned only with the existence of living beings. It tries to explain how different phenomena are related. There are twelve factors and eleven links in this doctrine.

The first link is between ignorance and Kamma formations. 'Kamma formations' means just good and bad actions or volition concomitant with good and bad actions. Because we do not correctly understand the Four Noble Truths or the general characteristics of phenomena we tend to do Kamma, good or bad Kamma.

The second link is between the Kamma formations or good and bad Kamma and the resultant consciousness. Because we do something here, we do something good or bad here, we get the results of these good or bad actions in the future. Or because we did something good or bad in the past we get the results in this life. Here the results are in the form of consciousness. They are resultant consciousnesses, types of consciousness that are the results of good and bad Kamma. When we meet with favorable things or with desirable objects, we have the resultant consciousness which takes these objects as objects. When we come across bad or undesirable objects, we have another kind of resultant consciousness. That resultant consciousness is the result of bad actions in the past. So whatever we get in this life is the result of the Kamma we did in the past. This is the second link.

The next link is between consciousness and mind and matter. 'Consciousness' here means all types of consciousness. 'Mind' here means the three aggregates (Saññà, Vedanà, Sankhàra) or 52 mental states. 'Matter' means all 28 material properties.

Today we come to the fourth link between mind and matter on the one hand and the six bases on the other hand. Depending on or conditioned by Nàma and Rùpa (mind and matter) six bases arise. The six bases are conditioned by Nàma and Rùpa. 'Nàma' here means the same as before, the mental factors or 52 Cetasikas. 'Rùpa' means the material properties.

What are the six bases? The eyes, ears, nose, tongue, body and mind which serve as doors for the consciousness to arise. What we mean by the 'eye' is the sensitivity in the eye which depends on other material properties which depend upon the eyeball. That sensitivity of the eye is what is meant by the 'eye-base'. That is the material property upon which the image of the objects reflect. So it may be on the retina in the eyeball. That material property which is sensitive to outside objects is called 'eye sensitivity' here. That eye sensitivity is the eye-base.

The ear sensitivity is in the ear where the sound waves strike and make one hear sounds nd noises. Nose sensitivity is situated in the nose. When these material properties of sensitivity are impaired, then we lose the corresponding types of consciousness. When the nose sensitivity is impaired for example, we may not experience smell. Tongue sensitivity is situated in the tongue in what are called 'taste-buds'. Body sensitivity is situated all over the body.

We have the last base which is called 'mind-base'. Mind-base is just different types of consciousness. In the previous link consciousness is the conditioning factor and Nàma and Rùpa are those that are conditioned. Now in this link consciousness becomes the one that is conditioned. The mental factors and others become conditioning factors. So there is overlapping of these Dhammas between different factors and different links.

Although we want these factors or these links to be clear-cut, one exclusive of the other, we cannot have it that way. There is overlapping of these factors.

When we say consciousness, actually it arises with mental factors, and so we cannot leave out mental factors altogether. In this way everything is inter-related.

When the Buddha preached this doctrine of Paticca Samuppàda (Dependent Origination), he ws not creating this doctrine or this phenomena. He was just describing the phenomena. So he had to describe it as it was and not as it we would like it to be. So we have something like confusion of Dhammas or overlapping of Dhammas with different factors and different links. So consciousness is the conditioned factor in one link and becomes the conditioning factor in another link.

In this link we have six bases - eye-base, ear-base, nose-base, tongue-base, body-base and mind-base as the conditioned factor. Mind and matter or mental factors and material properties are the conditioning factors. According to this link the six bases are conditioned by Cetasikas (mental factors) and material properties.

There is the eye-base. Eye-base is eye sensitivity. Eye sensitivity cannot exist alone. It needs or depends on the other material properties. They are called the four primary elements - the element of earth, the element of water, the element of fire and the element of air. These four elements are what we call the great elements. The other elements depend upon them. Eye sensitivity is one of those which depend upon the four great or four primary elements. Eye sensitivity is conditioned by or supported by these four great elements and also other material properties like life faculty, nutrition and so on.

This body exists only when mind exists. The material properties in the body can only exist when mind (consciousness and mental factors) exist. That is why in a dead body there is no eye sensitivity and so on. The dead body has the eyeball, ear, nose, tongue and other things, but they lack the property of sensitivity. Only when there is mind can there be eye sensitivity, ear sensitivity and so on. So they are said to be conditioned by mind. Here they are said to be conditioned by mental factors also.

The same is true for ear-base, nose-base, tongue-base and body-base. They all need the four primary elements and other material properties for their existence. Also they all need the existence of the mental factors, actually together with consciousness, for them to exist. So they are said to be conditioned by Nàma and Rùpa.

What about the last one, mind-base? 'Mind-base' here means consciousness. Consciousness arises together with mental factors and material properties.

Consciousness is said to be the forerunner of these mental aggregates (Saññà, Vedanà and Sankhàra) or the 52 mental factors. It is like a chief or their leader, but they arise at the same time. Consciousness arises simultaneousy with Cetasikas or mental factors. If there are no mental factors, there can be no consciousness. So consciousness is said to be conditioned by mental factors.

When there is attachment (Lobha) as a mental factor, there is attachment consciousness. When there is illwill (Dosa) as a mental factor, there is illwill consciousness and so on. Only when there are mental factors can there be consciousness.

Consciousness seems to be the chief or leader of mental factors. So consciousness is called the forerunner of these mental factors. Actually they arise at the same time.

Consciousness and mental factors when they arise together can perform their own functions. If they do not arise together, they cannot perform their respective functions.

For example there may be something that can be lifted by four persons. When there are four persons, they can lift that thing. When there are only two or three persons, they cannot lift that thing. They cannot perform their function. In the same way only when there are mental factors can there be consciousness. Consciousness arises together with mental factors. And mental factors arise together at the same time with consciousness. When they arise together, they can do their respective functions. Because consciousness can only arise together with mental factors it is said to be conditioned by mental factors which are Nàma here. So the sixth base or mind-base is conditioned by mental factors which are Nàma here.

Also consciousness needs a material base to arise. That means for example seeing consciousness can only arise when there is eye sensitivity or eye-base. Hearing consciousness can only arise when there is ear-base and so on. So consciousness needs a material base in the world of five aggregates. Thus consciousness is said to be conditioned by material properties or Rùpa.

Therefore all the six bases are conditioned by either Nàma (mental formations) or Rùpa (material properties) or by both mental factors and material properties. These six bases actually arise together with the mental factors and material properties. They are to be understood as arising together and supporting each other. They are elated by way of conascence or co-existence, by way of reciprocity, by way of support and so on.

It is not one factor producing the other; it is just one factor supporting the other. The relationship here is not that of producer and that which is produced. It is just a relationship of support, support for each other. This is the fourth link between Nàma and Rùpa on the one hand and the six bases on the other.

The next link is between the six bases and contact. Here the six bases can be either the internal bases or the external bases. So actually there are twelve bases here. The six bases are the same as those already mentioned - eye-base, ear-base and so on. The external bases are sight, sound, odor, taste, touch and Dhamma objects. (It is difficult to translate that word 'Dhamma objects' into English.) It is objects other than sight, sound and so on. Depending on these twelve bases contact or in Pàli Phassa arises. Phassa is conditioned by these six bases or twelve bases. Only when there are these bases can contact (Phassa) arise.

Let us say a Yogi makes himself aware of seeing. He sees something. He makes notes, 'seeing, seeing, seeing'. When he makes notes, 'seeing, seeing, seeing', he comes to understand that the seeing consciousness is there because there is the eye to see and there is something to be seen. He also comes to see that when these three come together (the eye, the sight or something to be seen, and the seeing consciousness), there arises something that is called 'contact'. In this case it is very detailed and very specific.

Contact here does not mean the mere coming together of these three things, but something that arises depending upon the coming together of these three things. It is like a sound which is produced when two or three things come together. You hit something with something and there is a sound produced. Sound is produced at the same time there is contact between these two or three things. But sound is different than the contact between these two or three things. In the same way Phassa or contact here is produced by the coming together of three things. It is different from these three things. It is called Phassa or contact.

It may be compared with producing fire when you strike a match. Fire is not just the scratching of the match. It is different from the scratching of the match, but it is produced when the match is scratched. So contact is to be understood as something which arises depending upon the coming together of three things. It is dependent upon eye-base, visible object and seeing consciousness. The same is true for hearing. Phassa depends upon ear-base, audible data or sound, and hearing consciousness. Phassa depends upon nose-base, smell and smelling consciousness. It continues in the same way for the other bases.

When these three come together, there is produced a mental factor which is called 'Phassa' or contact. There are six kinds of contact - eye consciousness contact, ear consciousness contact and so on.

This contact is very important. Because of this contact there follows feeling, craving and so on. This contact can be seen in every place and in any happening.

When you see someone walk on a tightrope, you feel something, something like fear. There is something strange in your heart. That is Phassa. That is contact, contact of mind.

The same is true when you see someone in distress. You have some kind of trembling in your heart. That is caused by Phassa.

Also when you read books or novels, you have the feeling of being in that story. That is also caused by Phassa.

So Phassa can be seen everywhere in our daily lives. When you watch television commercials, they are offering you this contact. They want to make this contact very powerful. Be careful when you watch the television commercials. In order to make this contact powerful they use all sorts of things - violence, horror, sex. When it is powerful and you are powerfully influenced by it, then you go out and buy the thing that is advertised.

For example you watch a commercial for a car. Then you want to buy the car. Then you go out nd buy the car because the impact of the commercial is so strong, so powerful.

When the impact or the contact is strong, then Vedanà or feeling is strong. And so the craving is also strong. You want to possess that thing by any means. You try to possess that thing. This contact or this impact is manipulated by those who produce these television commercials.

There is contact everywhere. Wherever there are these three factors - eye-base, visible data base and consciousness - there is contact. Therefore contact is conditioned by the six bases. That does not mean that particular contact is caused by all six bases. With ear consciousness contact is caused by the ear-base, sound and hearing consciousness.

When there are the six bases or the twelve bases, there are the six kinds of contact or the six kinds of Phassa. These six kinds of Phassa or six kinds of contact are not physical contact but mental contact, contact which arises in the mind.

When the contact is powerful, then the feeling following it, the craving following it, are powerful. All these things are powerful. Therefore people do all sorts of things depending upon the intensity of this contact.

Sometimes this contact is so powerful that a person cannot do any other thing, but just that thing. For example a person may fall in love with another person. He cannot do anything but just have that person and so on.

Also this contact can cause Dosa. Sometimes we are angry with something or someone. It is because that contact has been made and this contact causes us to be angry.

Also because of this contact we do good, meritorious deeds. We come into contact with the Dhamma. This contact makes us want to practice Dhamma. Therefore we practice Dhamma. So this contact can lead us to wholesome as well as unwholesome actions.

If there were no contact whatsoever, there would be no actions at all. There would be no craving and so on. Therefore the wheel of existence would cease to be.

This is the link between the six bases or twelve bases and the six kinds of contact. They arise at the same time. When there are these three coming together, Phassa arises. Contact and these arise at the same time. They are related not as producing and produced, but as supporting each other.

We have altogether how many? We have five links. The first is between ignorance and Kamma formations (good and bad actions). The second link is between Kamma formations and resultant consciousnesses. The third link is between consciousness and mind and matter. The fourth link is between mind and matter and the six bases. The fifth link is between the six bases and the six kinds of contact. Here 'six bases' really means twelve bases, so between twelve bases and six kinds of contact.

I have an exercise. Let us see how many links we can detect in the first verse of the Dhammapada. Dhammapada is a collection of the sayings of the Buddha. It is not one continuous discourse, but a collection of verses uttered by the Buddha on different occasions to different people.

The first verse runs lik this: 'Mind foreruns all conditions. Mind is chief. Mind-made are they. If one speaks or acts with a wicked mind, because of that pain pursues him even as the wheel follows the foot of the draft-ox.'

Dhammapada is translated into English by many authors. Most authors translate it freely. Althugh the spirit is not lost, the details or the accuracy are lost in most translations. This is the best translation among ll these translations. This translation is made by the Venerable Narada Thera. He was a very learned monk from Sri Lanka. He wrote many books on Buddhism in English. His translation comes the closest to the original Pali.

'Mind foreruns all conditions.' Here 'all conditions' means all mental factors. 'Mind is the chief' (among the mental factors). 'Mind-made are they.' They are made by the mind just means they follow mind. 'If one speaks or acts with wicked mind, becuse of that pain pursues him even as the wheel follows the foot of the draft-ox.'

This verse was uttered in connection with monk called Cakkhupàla. He was a clansman during the time of the Buddha. Later in his life he joined the Order. After becoming a monk, he took up the duty of meditation. There are two duties for monks. One is learning and the other is meditation. Learning is mostly for monks who are young. Since he joined the Order in the later days of his life, he undertook the practice of meditation.

He took a subject of meditation from the Buddha and went to a place with other monks and meditated there. When he practiced meditation, he used only three postures - sitting, standing and walking. He never laid down for sleep. That means he practiced the ascetic practice of just sitting.

He got an eye disease. He became blind and at the same time he became an Arahant. There is a long story, but I cannot tell the story in detail. So he practiced meditation, just sitting. His eyes became weak and he got a disease. A certain physician gave him some medicine to apply to the eyes. the physician told him that he should apply the medicine while lying down. The monk would not do that. He just applied the medicine while sitting because he did not want to break his determination, his ascetic practice. So the eyes got worse. The physician said, 'Do not tell other people I am treating you. I will not give you any more medicine.' So he ws abandoned by the physician, but he ws not discouraged. He practiced diligently withut lying down. One night he lost his eyesight and he also lost his mental defilements. He became an Arahant.

After becoming an Arahant, he went back to the Buddha and lived there. Even after becoming an Arahant, he practiced meditation every day. He practiced walking meditation every night.

One day some monks from the countryside came to visit the monastery and pay respects to the monks. So they went from one hut to another at the monastery to pay respects to each monk. At that time there was a great rain, so they could not visit this monk, the Arahant. During the night the rain stopped. After the rain had stopped many insects came out of the earth walking here and there. Then in the early morning that monk got up and practiced walking meditation, going up and down. Since he was blind, he could not see the insects. So he stepped on the insects and killed them. But he did not know that. When the visiting monks saw the dead insects, they blamed that monk. They said: 'This monk when his eyes were good did not practice meditation. He just slept. Now that he is blind, he says he is practicing meditation, but actually he is killing insects.' So they blamed him.

They went to the Buddha and reported this incident. Then the Buddha asked,'Did you see that monk step on the insects and kill them?' They said,'No.' Then the Buddha said, 'Just as you did not see him kill the insects, my son, the monk did nt see the insects. He is an Arahant. so he had no intention of killing them. He is blameless. He is innocent.'

These monks then asked why this monk became blind. Buddha related a story about the monk's past life. In his past life he was an eye physician. a woman came to him and asked him to cure her eye disease. She told him that if her eyes were cured she would become a slave. The man gave her medicine and cured the disease. Then the woman had second thoughts about her promise. 'It is too much to become a slave just for the eyes being cured.' she thought. She decided to deceive the physician. When he asked her how her eyes were, she said that they were worse now. She sid that they hurt more than they did before. The physician knew she was lying to him. So he prepared another medicine and gave it to the woman. When the woman applied the medicine to her eyes, she became blind. That Akusala, that unwholesome act, followed him like the wheel of a cart follows the draft-ox.

So Venerable Cakkhupala did something bad in the past, caused the woman to become blind. As a result of the bad Kamma in that life, he became blind in this life. Buddha told the monks this story and preached this verse.

'Mind foreruns all conditions. Mind is chief. Mind-made are they. If one speaks or acts with a wicked mind, because of that pursues him even as the wheel follows the foot of the draft-ox.'

How many links are there? 'Mind foreruns all conditions. Mind is chief. Mind-made are they.' What link is this? The first link between ignorance and mental formations. Here one speaks or acts with wicked mind. That means mental formations, here unwholesome or Akusala mental formations. Akusala mental formations can only arise when there is ignorance. So this is the link between ignorance and mental formations.

'If one speaks or acts with evil mind because of that pain follows him.' That is the secnd link between mental formations and consciousness. In this case because he caused the woman to become blind in his past life, he became blind in this life. He got the result of Akusala, the result of unwholesome actions in the past. This is the second link. Pain follows him even as the wheel follows the foot of the draft-ox.

If you understand Dependent Origination, you can apply this doctrine to many of the other doctrines given by the Buddha. Here in the first verse of the Dhammapada you can see these links inherent in the teachings. In this verse two links can be seen clearly if you know Dependent Origination.

When there is the second link, there can be the third, the fourth, and the fifth link too. You can explain the teaching of the Buddha with reference to Dependent Origination.

What about the second verse? 'Mind foreruns all conditions. Mind is chief. Mind-made are they. If one speaks or acts with a pure mind, because of that happiness follows him even as the shadow that never leaves.' Whether you do good or bad, this will follow youall through the round of rebirths or all through Saçsàra. Here it is compared to a shadow that never leaves you.

This verse was preached in connection with a boy who just got the chance to see the Buddha. Then shortly thereafter he died and was reborn as a celestial being. He came down to the earth and told bout his being reborn there to the Buddha. So the Buddha uttered this second verse.

Whether you have done good or bad, it will follow you through all the existences in the round of rebirths until they are spent. So when a person does something good or something bad, that good or bad action will surely give good or bad results in future lives. The link between Kamma formations and Viññàna or cnsciousness cannot be disturbed, cannot be escaped. if there is this factor of Kamma formations, there is going to be resultant consciousness as a result.

So there is no escpe from good or bad Kamma that you did in the past until and unless you become an Arahant. When you become an Arahant, you become freed of ll these good and bad Kammas. You are beyond and above all these good and bad Kammas. Whatever you do does not constitute Kamma. It is just doing. It is just functional. Until we all become Arahants, whatever we do, good or bad, will have results in the future. Nobody can interfere with this working of Kamma and its results or with the working of this link in the Doctrine of Paticca Samuppàda or Dependent Origination.

So now we have five links altogether. We have some more links to go. The other links I will talk about tomorrow and maybe at some other time. Thank you.

Sàdhu! Sàdhu! Sàdhu!