What is the dominant condition (adhipati-pratyaya) of the mind consciousness?

The dominant condition (adhipati-pratyaya) means that two or more dharmas are together from the very beginning—they arise together at birth; where there is this, there is that, and this dharma depends on that dharma in order to exist. If the five sense faculties were the dominant condition of the mind consciousness, then the five sense faculties would be a necessary condition for the arising of the mind consciousness: without the five sense faculties, there would be no mind consciousness, and wherever there is mind consciousness, the five sense faculties must be present. 

But is this actually the case? In terms of the forms of sentient beings, many beings do not possess the five sense faculties, yet they still have mind consciousness. For example, the devas of the formless realm, or bodhisattvas and great arhats who manifest without bodies, and so forth—all of them have mind consciousness but no five sense faculties. The solitary mental consciousness of all sentient beings does not depend on the five sense faculties for its arising and existence; when the mind consciousness leaves the body in profound meditative concentration (dhyāna), it can still discern objects without needing the five sense faculties. Therefore, the five sense faculties are not the dominant condition of the mind consciousness. The dominant conditions of the mind consciousness are the eighth consciousness, the manas, and the seeds. 

The mind consciousness requires very few conditions in order to arise, so it arises easily and is not easily extinguished. The five sense consciousnesses all cease and no longer exist in meditative concentration at the second dhyāna and above, whereas the mind consciousness ceases only in the samādhi of no-perception and in the cessation samāpatti (nirodha-samāpatti). Therefore, the dominant condition of the mind consciousness is neither the five sense faculties nor the five sense consciousnesses.