Abhidhamma Question and Answer 2nd B.a (a)

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Abhidhamma Question and Answer second semester B.A (A) 1. Enumerate the 72 kinds of ultimate entities called “Vatthu dhammā” Answer: Vatthu dhamma rūpa 1 citta 52 cetasiks 18 Nippanna rūpa 1 Nibbāna 72 Totals 2. What are the four “Āasava”? How do they over whelm beings? An:“Āsava” means intoxicant, canker, taint or defilement. They are: a) Kāmasava=the canker of sensual desire which lobha associated the 8 lobhamūla cittas. b) Bhavāsava =the canker of existence i.e. rūpa-jhāna in the rūpa plane and arūpa jhāna in the arūpa plane, which is lobha associated with 4 lobhamūla diṭṭhigata vippayutta cittas. c)Diṭṭhāsava = the canker of wrong views which present in 4 lobhamūla diṭṭhigatasampayitta cittas. d) Avijjāsava= the canker of ignorance of the 4 Noble Truth.etc, it is moha associated with 12 akusala cittas. The 4 elements of Āsavas are just 3 namely: lobha, diṭṭhi and moha. These three powerful or strongly intoxicated 1

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all beings and make them wander in the long saṃsāra by being fermented in the mental stream of stream of beings for aeons, make beings very intoxicated, complicated (mind), forgetful of their liberation, the mind is not clear, cannot see the true of nature as they really are. Just like a man drinks the fermented liquors which are very strong liquor become drunkard, he cannot see anything clearly or correctly. 3. What are the major obstacles to the attainment of jhāna, maggas, and phalas? Answer: The major obstacles called “Nivāraṇa” consist 6 namely: 1. Kāmacchanda= sensual desire with 8 lobhamūla cittas. 2. Vyāpāda = ill will with 2 dosamūla cittas. 3. Thina middha= sloth and torpor, they are thīna and middha cetasik. 4.Uddhacca kukkucca= restlessness and worry, they are uddhacca cetasika and kukkucca cetasika. 5. vicikicchā = skeptical doubt or perplexity, it is vicikiccā cetasika. 6. Āvijjā= ignorance, it is moha present in 12 akusala cittas.

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Thus, all these nīvāraṇas are the major to hinder and prevent or obstacle the jhānas, maggas, phalas and Nibbāna to attain. 4. What are the fetters (Saṃyojana) according to Abhidhamma Piṭaka that bind beings to the wheel of existence? Answer: They are 1).Kāmarāga saṃyojana= craving for sensual pleasure in the state of fetter with 8lobhamūla cittas. 2). Bhavarāga saṃyojana= craving for the life of Brahma that is in a state of fetter with 4 lobhamūla diṭṭhigata vippayutta cittas 3). Paṭighasaṃyojana= ill will or hatred with 2 dosamūla cittas. 4).Māna saṃyojana=pride or conceit with 4 lobhamūla diṭṭhigata vippayutta cittas. 5). Diṭṭhi saṃyojana= wrong views; it is diṭṭhi cetasika. 6). Sīlabbata parāmāsa=adherence to the wrong views regard as pure and liberated by bovine and canine morality or by rites and ceremonies with also diṭṭhi cetasika. 7).Vicikicchā saṃyojana= skeptical doubt, it is vicikicchā cetasika present in mohamūla citta. 8).Issā saṃyojana= jealousy that is in a state of fetter. 9).Macchariya saṃyojana=stinginess that is in a state of fetter. 10).Avjjā saṃyojana= ignorance with moha present in 12 akusala cittas.

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5. Describe the “ Saṃyojana” according to suttanta piṭaka. How do they bind they beings to wheel of existence? 1.Kāmarāga saṃyojana =craving for sensual desire 2.Rūpa saṃyojana = craving for the life of rūpa Brahma 3.Arūpa saṃyojana =craving for the life of Arūp brahma 4.Paṭigha saṃyojana =Hatred in a state of fetter 5.Māna saṃyojana = Conceit in a state of fetter 6.Diṭṭhi saṃyojana = Wrong view in a state of fetter 7.Sīlabbata parāmāsa saṃyojana= adherence to the wrong views regard as pure and liberated by bovine and canine morality or by rites and ceremonies with also diṭṭhi cetasika. 8.Vicikicchā saṃyojana= Doubt in a state of fetter 9.Uddhacca saṃyojana= Mental restlessness in a state of fetter 10.Avijjā saṃyojana= Ignorance in a state of fetter. 6. What is the difference between “Indriya” and “Adhipati”? Describe the 4 predominant which lead to success. Answer: The difference between the predominant and the faculties lies in the degree and range of their control. It means that a predominant exercises supreme control over all its associates or concomitants in a mental (group, while a faculty exercises control only in its respective sphere. Thus, although several faculties can be present at any given time. Faculties can have equals. In this respect a predominant is compared to a king who, as the sole head of state, lords over 4

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all this ministers who can govern their own ministries but can not interfere with the others. The 4 predominant are: 1.Chandādhipati = predominance of wish or will; it is chanda cetasika present in 18 dvihetuka javanas and 34 tihetuka javanas. 2.Viriyqadhipati = predominance of effort ; it is viriya cetasikas in the above 52 javanas cittas 3.Cittādhipati = predominance of consciousness ; it is one of the above 52 javanas cittas 4.Vimaṃsādhipati =predominance of investigating wisdom it is paññā cetasika present in 34 tihetuka javanas. Vimaṃsa is the wisdom which can investigate and reason. To one who has strong will, there is no task which can not be accomplished. The same is said with strong effort, strong mind, and powerful wisdom. So the 4 predominant are the true keys to success. 7. Enumerates the requisite of enlightenment “Bodhi” which ultimate entities represent them? Answer: There are 37 factors, namely: 4 Satipaṭṭhāna 4 Sammappadhānas 4 Idhipādas 5 Indriyas 5

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5 Balas (power) 7 Bojjhṅgas 8 Maggaṅgas 37 factors So these factors are called “requisites of enlightenment since they conduce to the attainment of enlightenment, which the knowledge of the four supra mundane paths. If one can develop them fully, one will attain enlightenment. Thus, the thirty seven requisites, known as the essence of Tipitaka, fall into seven groups. 8. What are the four supreme efforts? Explain how we should exert these efforts. Answer: The four supreme efforts are: 1. To exert effort to get rid of the evil states those have arisen. 2. To exert effort to prevent the arising of unreason evil states. 3. To exert effort develop wholesome states that have not arisen yet. 4. To exert effort to augment arisen wholesome states. In accordance with the instruction for developing the supreme efforts (1) One must try to discord greed, hatred, selfishness, conceit, envy, etc. as soon as they arise in the mind. (2) One must prevent greed, hatred, selfishness, conceit, envy, etc. from arising in the mind. 6

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(3) One must exert the effort to perform various kinds of meritorious deeds and to develop wholesome states such as faith, mindfulness, moral shame, moral dread etc. One should particularly strive to attain path consciousness which has never arisen in one the long Saṃsāra. (4) One must exert the effort to reflect on the meritorious deeds. One has performed and to develop further the enlightenment factors which has already arisen. 9. Elaborate the threefold Noble Training. Can this training be undertaken by householders? Answer: The Eightfold Noble path is said to be made up of Threefold Training, that is: Training of wisdom 1- Sammādiṭṭhi = Right view; paññā cetasika 2- Sammāsaṅka = Right thought; vitakka cetasika 3Training of Morality 4- Sammāvācā = Right speech; sammāvācā cetasika 5- Sammā kammanta = Right action; Sammkammanta cetasik 6- Sammā Ajīva = Right live hood ; Sammā ajīva cetasika 7Training of Concentration

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8- Sammā vāyāma = right effort; viriya cesika 9- Sammā sati = right mindfulness; sati cetasika 10Sammāsamādhi = right concentration; ekaggatā cetasika This training can be undertaken by householders for applying in their daily life. It is very important for householders to observe and take them to practice everyday. If they follow this training ardently without negligent, they will get high happiness. But if they do not practice or not undertake it, those householders will lose the real happiness and they will live with full of ignorance, no wisdom and their mind will full of lobha, Dosa and Moha, indeed. Therefore, the householder should be undertaken the Threefold Training. 10. What are the five ‘enemies’ that agitate and distract the mind, and what are the five ‘friends’ or ‘powers’ that we can rely on to tranquilize and purify the mind? Answer: There are five enemies that agitate and distract the mind, such as indecision, laziness, negligence, agitate and delusion. Whereas it also five friends or powers that we can rely on to tranquilize and the mind, as follow: 1). Saddhā bala = the power of faith or confidence 2). Viriya bala =the energy or effort 3).Sati bala = the power of mindfulness 8

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4).Samādhi bala = the power of concentration 5).Paññā bala = the power of wisdom. 11. What are the paccaya, paccuppanna and paccayasatti in natual processes which occur by predominance condition (Adhipati paccayo)? Answer: Predominance condition has two kinds. There are three kinds of Ārammanadhipati and three kinds of sahajātadhipati. 1). Ārammanadhipati: (a) Paccaya = 18 Nippanna rūp, 84 cittas (except 2 dosamūla, 2 mohamūla, 1 dukkhasahagata kayaviñña), 47 cetasikas ( except dosamūla, issā, macchriya, kukkucca, vicikicchā), 1 Nibbāna. (b) Paccayasatti= 8 lobhamūla cittas, 8 mahā kusala cittas, 4 mhākiriya association with ñāṇa, 8 lokuttara cittas, 45 cetasikas (except dosa ,issā,macchariya,kukkucca, vicikiccha, 2 appamaññā). (c) Paccayasatti = predominance (Adhipati) 2).Sahajātādhipati: (a) Paccaya = 52 sādhipati javana cittas (except 2 moha, hasituppāda), 51 cetasika associated with this javana (except vicikicchā, adhipati) 9

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(b) Paccayupanna = 52 sādhipati javana cittas (except 2 moha, hasituppāda), 51 cetasikas associated with this javana. (c) Paccayasatti = predominance ( sahajātādhipati) one of the four predominance: chanda, viriya, citta, vimaṃsā, 52 javana citta withAdhipati, 51 cetasikas (except vicikiccā). 12. In paṭṭhāna method how does mind condition mind in six ways or chedhā nāmam tu nāmassa, in six ways, mind is a condition for mind. Explain this phrase. Answer: In the six ways, mind is a condition for the mind, proximity (anantara), contiguity somanantara), absence (natthi), disappearance vigata), repetition (asevana) and associate (samapayutta). By way of anantara , samanantara and nathi: Cittas and cetasika that have just ceased are a condition for the arising of the present citta and cetasika. By way of asevana: The earlier javanas are condition for the arising of later javana. By way of samayutta: co-nascent cittas and cetasikas are a condition for one another. 13. What is co-nascence (sahajāta) condition? Describe it with examples?

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Answer: Co-nascence means co-arising; the paccaya and paccayuppanna arise together. For example, when we light and oil lamp, a light spreads out simultaneously. Thus we may say that the lamp conditions the light to spread out by co-nascence condition. Paccaya: (a) both at rebirth and existence: 89 cittas, 52 cetasika with support each other and conascant matter. (b) 4 mhābhūta rūpa which support each other and derived matter (Upādarūpa) (c) At rebirth in the 5 aggregates planes: 4 mental aggregate and heart base. Paccayuppanna: 89 cittas, 52 cetasikas supported by each other, co-nascent matter, 4 mahābhūta rūpa supported by each other, derived co-nascent matter. Heart base supported by mental aggregated by heart base. Paccasati: co-nascence condition. 14. Nissayapaccayo is a condition which aids by means of support like a man crosses a river by rowing a boat (support condition) give more explanations. Answer: The support condition is threefold:

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(1) Co-nascence consciousness and mental factors are a condition for one another and also for co-nascent matter by way of support condition. (2) The great four essentials (Mahābhūtarūpa) are a condition for one anther and also for co-nascent derived matter by way of support condition. (3) The six bases (vatthus) are a condition for the seven consciousness element (viññṇadhātus) by way of support condition. 15. How do concepts mind and matter a condition for mind? Answer: In two ways concepts and mind and matter are conditions for mind, namely: (1) By way of object (ārammaṇa) (2) By way of powerful support (upanissaya) Of the two the power support is threefold, namely: (a) The object powerful support (ārammanūpanissaya) (b) The proximity powerful support (anantarapanissaya) (c) The natural powerful support (pkatūpanissaya) Of them, the object itself when it becomes prominent and attracts our attention serves as a powerful support. Consciousness and mental factors that have just ceased act 12

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as the proximity powerful support. The natural powerful is support of many kinds: wholesome, unwholesome, pleasure, pain, person, food and season, lodgings etc. 16. Explain ‘Attha paññti’ and ‘Sadda-paññatti. Answer: Attha refers to the form, shape, appearance, mass and meaning of something that is not real or ultimate realities. They are just ideas or just concepts which appear in the mind. So by atthapaññatti is made known by giving it an appropriate name, and by saddapaññatti we are making that known to others by speaking it out. For example: “man” is an atthapaññatti since it represents the form, shape, appearance, mass, and meaning of a man. When we speak out the word man’, we let others know what we mean by it. So the Atthapaññatti when it is spoken out. 17. Describe the kind of paññati to which each of the following terms belong. Answer: Land: santāna-paññatti/Avijjamāna. Morning: kālapaññatti House: samūha-paññatti/ Avijjamāna. East: disāpaññatti Spoon: saṇḍhana-paññatti. Dog:satt-paññatti/ Avijjamāna. 13

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Well: ākāsa-paññatti. Vāyokasina: ksina-paññatti. Paṭibhāga-nimitta: nimitta-paññatti. Direction: disāpaññatti. Man:satta-paññatti/ Avijjamāna. Cart: samūha-paññatti. Citta: vijjamāna-paññatti. Mountain: Satāna-paññatti/ Avijjamāna. Saññā:vijjamana-paññatti. Itthisadda: Avijjamānenavijjamana-paññatti. Chalabhiññā: vijjamānena-avijjamāna-paññatti. Rūpataṇhā: vijjamānena-vijjamāna-paññatti Rāja-putta: vijjamānena-avijjamāna-paññatti. Sotapasāda: vijjamānena-vijjamāna-paññatti. Purisamāna: avijjamānena-vijjamāna-paññatti. Movieactress: vijjamānena-vijjamāna-paññatti. 18. What are the six kinds of Saddapaññatti. Describe with examples? Answer: 1. Vijjamānapaññatti: (concept of the reality) that designates an ultimate reality. E g : Rūp, Citta, cetasika

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2. Avijjamānapaññatti: (concept of the unreal) that designates unreal an ultimate sense. E g: Land, Mountain, House, and Tree. 3. Vijjamānena-avijja: (concept of combination of the real with the unreal) that designate the concept of a real thing with the concept of an unreal thing. E g Chalabhiññā,Tevijjā. 4. Avijjamānena-vijja: (concept of combination the unreal with the real) that designate the concept of unreal thing with the concept of real thing. E g Itthisadda, Purisanāma. 5. Vijjānena-avijjā: (Concept of combination the real with real that designate the concept of a real thing with the concept of real thing. E g Cakkhuviññāṇa, Sotapasāda, Rūpataṇhā. 6. Avijjānena-avijjā: (Concept of combination the unreal with the unreal) that designates the concept unreal with the concept of an unreal thing. E g Rājaputta and movie-actress. 19.Explain detail hw viññāṇa cause nāmarūpa to arise? Answer: Viññāṇā cause nāmarūpa to arise or in other words, nāma-rūpa arise depend on viññāṇā. Viññāṇa here is twofold: Abhisaṅkhāra viññāṇa or Kamma viññāṇa and Vipāka viññāṇa. The 29 cittas, 12 Akusala cittas, and lokiya kusala are the Abhisaṅkhāra kamma vipāka, 5 rūpa vipāka

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and 4 arūpa are the Vipāka viññāṇa. In other way, all the 89 cittas are referred here has viññāṇa. Nāmarūpa: Nāma, here, is only 35 cetasika that associate 32 lokiya vipāka cittas. Rūpa is only 18 kamma-born matters. Nāma-rūpa: Nāma here is only cetasikas that associate with lokiya vipāka citta or all 52 cetasikas. Rūpa is only kamma born matter or all matters born of the four conditions. Herein, viññāṇa conditions nāma and rūpa, because, if viññāṇa does not arise, Nāma (cetasika) and rūpa are unable to arise. To summaries: In Paṭisndhikala, the 29 cittas or kamma starts producing paṭisandhi cittas (19) that associate with 35 cetasikas and kammajarūpas (kaya kalapa, bhāva kalāpa, and hadaya kalāpa) or 18 kammajarūpa. In Pavattikāla, the 29 cittas produce 32 lokiya cittas that associate with 35 cetasika and cittajarūpa that associate with lokiya cittas. Furthermore, we should understand that the 35 cetasikas represent three mental aggregate (vedāna, Saññākkhandha and Saṅkhārakkhandh) and kammajarūpa constitute rūpakkhanda and vipāka cittas are viññāṇakkhanda- all together are five for (26) realms ( Pañcavokārabhava). The immaterial realms (catuvokābhava) have only the four mental aggregates. The Asññasatta (Ekavokāārabhava) realm has only the materiality aggregate. These phenomena

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constitute the causal relation. If viññāṇa does not arise; nāma and rūpa are unable to arise. 20. How does feeling arise dependent on contact and craving dependent on feeling? Answer: Vedanā (feeling) arise dependent on Phassa (contact). Here Phassa is the Phassa-cetasika associated with the 32 lokiya Vipāka cittas and vedanā is also the vedanā cesika associate with the 32 lokiya Vipāka cittas. In the same contact, when phassa occurs, vedanā arises simultaneously but Phassa is regarded as the cause and vedanā as the effect. In accordance with the (six) types of Phassa, vedanā arise (six) kinds as Cakkhusamphassajā-vedanā, sota, Ghāna, jiṇhā, kāya and mano samphassajā-vedanā. Taṇhā (craving) arises in the dependence on vedanā (feeling). Here, all the vedanā associated with the (81) lokiya cittas as the cause and Taṇhā arises as the result of vedanā (feeling) is also (six) types accordance with its object. In other way, taṇhā is threefold, kāma, taṇhā, bhava taṇhā and vibhava taṇhā ro (180) taṇhā. Although craving is distinguished by way of its object. On the other hand, when one feels a pleasant feeling, one attaches that pleasant feeling. If one faces a painful feeling, one wants to be free from the pain and replace pleasant feeling. Neutral feeling has a peaceful nature, and this too becomes an object

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of craving. Herein, Vedanā conditions taṇhā, because craving has to aries due to enjoying of the objects through vedanā. 21. Enumerate the 72 kinds of ultimate entities called vatthudhamma. Answer: There are 72 kinds of ultimate entities called vatthudhamma because they have their own characteristics. There are 1 citta, 52 cetasikas, 18 Nipphanna rūpas and Nibbāna rūpa. 22. What are the four Āsavas? How do they intoxicate beings? Answer: There are four Āsavas. They are as follow: 1. Kamāsava- the cankers of sensual desire 2. Bhavāsava-attachment to rūpa jhana and arūpa jhana as well as to the existence in rūpa planes and arūpa planes. 3. Ditthasava- wrong views 4. Avijjāsava-ignorance of the four noble truths, past existences, future existences, both past and future existences and the law of dependent origination. We know that fermented liquor which has been left in the fermenting pot for a long time can strongly intoxicate men. Similarly the āsavas, which have being fermented in the mental stream of beings for aeons,

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make men very intoxicated and forgetful of liberation is called āsavas. 23. What are the major obstacles to attainment of jhānas, maggas and phalas? Answer: Nivāraṇa means hindrance or obstacles. Nivāraṇa hinder and prevent the arising of good thoughts and good deeds, jhānas and maggas. They are unwholesome mental factors which prevent unarisen wholesome states from arising and which do not allow arisen wholesome states to endure. So they obstruct the way to celestial and Nibbānic bliss. Especially, the first five nivāraṇas blind our mental vision and obstruct our moral actions. We have to wrestle with them all the time in or der to perform meritorious deeds. They interfere us even when we are performing meritorious deeds so that wholesome cittas and consequently wholesome kammas cannot arise. The first hindrances are the major obstacles to the attainment of jhānas while the sixth hindrance is the major obstacle to the arising of wisdom. 24. What are ten fetters according to abhidhamma piṭaka that bind being to the wheel of existence? 1. Kāmarārasaṃyojana- sensual lust

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2. Bhavarasaṃyojana-fetter for existences 3. Paṭighāsaṃyojana-ill will or hatred 4. Mānasaṃyojana- pride or conceit 5. Ditthisaṃyojana- wrong views 6. Silabbataparāmsaṃyojana- adherence to the wrong views or rites and ceremonies. 7. Vicikicchāsaṃyojana- skeptical doubt. 8. Issāsaṃyojana-envy 9. Macchariyasaṃyajana-stinginess 10. Avijjāsaṃyojana-ignorance 25. Describe the ten “Saṃyojanas” according to sutta piṭaka. How do they bind beings to the wheel of existence? 1. Kāmarārasaṃyojana- sensual lust 2. Rūparāgasaṃyojana-attachment to rūpa jhānas 3. Arūpasaṃyojana-attachment to arūpa jhāna 4. Paṭighasaṃyojana- ill will or hatred 5. Mānasaṃyojana-pride or conceit 6. Diṭṭhisaṃyojana-wrong views

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7. Silabbataparāmāsasaṃyojana-adherence to the wrong views or rites and ceremonies 8. Vicikicchāsaṃyojana-skeptical doubt 9. Uddhaccasaṃyojana-Resstlessness 10. Avijjāsaṃyojana-ignorance. 26. What is “kilesa”? Describe the ten kilesas. How are they multiplied to 1500 kilesas? Answer: Kilesa means defilement or torment. The ten kilesas are the ten unwholesome cetasikas which defile, torment, afflict and depraved condition. They are as follows. 1. Lobha-greed or attachment 2. Dosa-hatred or ill-will 3. Moha-ignorance 4. Māna-pride or conceit 5. Diṭṭhi- wrong views 6. Vicikicchā-skeptical doubt 7. Thina-sloth 8.Uddhacca-restlessness 9. Ahirika-shamelessnessm of wrong doing

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10. Anottappa-fearlessness of wrong doing 1 citta, 52 cetasikas, 18 nipphanna-rūpas and 4 lakkhana-rūpas together add up to entities. These 75 mental and physical entities exist internally in one’s body and externally outside one’s body. So if we multiply 75 with 2 for ajjhattika and bhidda, we get 150. As these 150 entities are the objects of operation for each kilesā, we get 1500 kilesās. Thus kilesas have very strong influence on worldly beings. 27. What is the difference between “indriya” and “adhipati”? Describe the four predominant which lead to success. The difference between the predominant and the faculties lies in degree and range of their control. A predominant exercise supreme control only over all its associates or concomitants in a mental group, while a faculty exercises control only in its respective sphere. Thus, although several faculties can be present in a mental group, only one predominant can be present at any given time. Faculties can have equals. To one who has a strong will, there is no task which cannot be accomplished. In the same is said with strong effort, strong mind and powerful wishes. So the four predominant which are chanda, viriya, citta, and vimaṃsā are the true key to success. In this respect a predominant is compared to a king who, as the sole head of state, lords over

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all his ministers, while the faculties are compared to the ministers who can govern their own ministers but cannot interfere with the others. 28. What are the four supreme efforts? Explain how we should exert there efforts? Answer: The four supreme efforts are: 1. To exert effort to get rid of the evil states that have arisen (saṃvara) 2. To exert effort to prevent the arising of un arisen evil states (pahāna) 3. To exert effort to develop wholesome states that have not yet arisen (bhāvanā) 4. To exert effort to augment arisen wholesome states. (Anurakkhana) These efforts should be followed in this way 1. One must try to discard greed, hatred, selfishness, conceit, envy, etc. as soon as they arise in the mind. 2. One must prevent greed, hatred, selfishness, conceit, envy, etc. from arising in the mind. 3. One must exert the effort to perform various kinds of meritorious deeds and develop wholesome states such as faith, mindfulness, moral shame, moral dread, etc. one should particularly strive to attain path

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consciousness which has never arisen in one in the long saṃsāra. 4. One must exert the effort to reflect on the meritorious deeds one has performed and to develop further the enlightenment factors which have already arisen. 28. What the five “enemies” that agitate and distract the mind, and what are the five “friends” or “powers” that we can rely on to tranquillize and purify the mind? Answer: The five enemies are: 1. Indecision/ indecisiveness 2. Laziness 3. Negligence 4. Agitation 5. Delusion These are the five enemies that agitate and distracted the mind. The five kinds of friends or powers are: 1. Saddhā bala- the power of faith or confidence 2. Viriya bala-the power of energy or effort 3. Sati bala-the power of mindfulness 4. Samādhi bala-the power of mindfulness 24

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5. Paññā bala-the power of wisdom. 29. Write short note on any one of the following. (a). Kamma condition is two types. They are synchronous volition which is wholesome and unwholesome and co nascent volition which associates with all cittas. (b). Vipāka citta and its concomitant cetasikas are the kamma result of a past kamma . As they are caused to arise by the force of the past kamma. They have no worry and can arise peacefully without any effort. (c).

Ahāra codition is two types. They are rūpaāhāra which is

kabaḷikāra-Ahāra and nāmahāra that is contact (phassa), volition (cetanā) and consciousness (viññāṇa). They produce their resultants and keep on supporting them. (d).faculty condition has control over their respective departments and help to the development and success of the whole system. 1. Object condition stands for the six sense object that give support to citta and cetasikas to enable them to arise. It is similar to walking stick. 2. Condition that is like sandal wood is Āsevanā means the earlier javana will aid the later javana to be firmer or preceding javanas are a codition for the arising of subsequent javanas by way of repetition. 25

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3. Nissayapaccaya is a codition which aids by rowing of support like a man crosses by means of support like a man crosses a river by rowing a boat. 30. Mind and matter condition mind and matter in nine ways. What are these nine? Answer: They are predominance, co-nascence, mutating, support, nutriment, faculty, dissociation, presence, and non disappearance. 31. All conditions are included in the four conditions. What are they? And give remark regarding co-nascent matter. Answer: They are object, powerful support (upanisaya), kamma and presence (atti). In all cause, co-nascent matter (sahajāta-rūpa) should be understood as two; matter born of consciousness (cittajarūpa) at pavatti and matter born f kamma (kammajarūpa) at paṭisandhi. 32. Mind conditions mind and matter in five ways. What are these? Explain two of them. Answer: They are hetu (root), jhāna, magga (path), kamma and vipāka (kamma-result).

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a). Roots, jhāna, Path factors are a condition for co-nascent mind and matter by way of root, jhāna and path. b). the four resultant mental aggregates are a condition for are another and co-nascent matter by way of vipāka condition. 33. Chandā namaṃ tu nāmassa, in six ways, mind is a condition for mind. Explain this phrase. In six ways, mind is a condition for mind, anantara, samanantara, natthi, vigata, asevana and samapayutta. By way of anantara, samanantara, ntthi, citta, cetasikas,that here just ceased are a codition for the arising of the present citta and cetasikas. By way of asevana, The earlier javanas are acondition for the arising of later javana. By way of samapayutta, co nascent citta and cetasikas are a condition for one another. 34. Your eye base ….etc. Explain it Only in one way is matter a condition for mind; the six bases during pavatti time are a condition for the seven elements of consciousness (viññaṇdhātu) and the five sense objects for the five cognitive processes of citta (viññāṇa) vithi) by way of purejāta.

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35. Presence and Non-disappearance conditions are each fivefold. Count in both Pāli And English. They are co nascence (sahajāta), pre nascence (purejāta) postnascence (pacchājāta), nutriment (āhara) and material (rūpajīvita). 36. Indriya condition is threefold. Explain them fully. (a). The five sensitive organs are conditions for faculty the respective five kinds of consciousness by way of faculty condition. (b). The Jīvitarūpa is a condition for kammajarūpa by way of faculty condition. (c). the immaterial faculties are conditions for co-scent mind and matter by way of faculty condition. 37. What are the paccaya, paccayuppanna and paccayasatti in natural processes which occur by predominance condition (Adhipatipaccaya)? Predominence condition has two kinds. So the three kinds of Dhamma(paccaya, paccayappanna and paccayasati) can be had two kinds. There are three kinds of Arammmaṇādhipati and three kinds of sahajātidhipati. (1). Arammaṇādhipati 28

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(a) paccaya = Nippaṇṇa-rūpa (18) - 84 cittas ( 2 Dosamūla, 2mohamūla, dukkhasahagata kāyaviññṇa) - 47 cetasika (dosa, issa, macchariya, kukkucca vicikicchā) - Nibbāna (b) paccaya = 8 lobhamula cittas 8 moha-kusala cittas 4 moha kiriya associate with ñāṇa 8 lokuttara cittas (b) paccayappanna = 8 lobhamūla cittas 8 moha kusala cittas 4 mha kiriya association with ñāṇa Lokuttara cittas 45 ( dosa, issa, macchariya, kukkucca, vicikicchā, appamaññā) (d) paccaya = predominant (Adhipapati) (2) Sahajātādhipati (a) Paccaya = 52 jādhipati javana cittas ( 2 moha, hasituppāda)

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51 cetasika associated with this javana (vicikiccha, adhipati) (b) Paccayuppanna = 52 sdhipati javana cittas ( moha 2, hasituppāda) 51 cetasika associated with this javana sadhipati cittajavana. 38. in Paṭṭhāna method, how does mind condition mind in six ways? Chadhā nāmaṃ tu nāmassa, in six ways, mind is a condition for mind. Explain this phrase In six ways, mind is a condition for mind; proximity (anantara), contiguity (samanantara), absence a(natthi), disappearance (vigata), repetition (asevana) and associate (samapayutta) By way of anantara, samnantara, natthi Citta and cetasika that have just ceased are a condition for the arising of the present citta and cetasika . By way of asevanas, The ealier jvana are a condition for arising of javana By way of samyutta, Co-nascent citta and cetasikas are a condition for another. 39. What is co-nascence (sahajāta) condition? Describe it with examples?

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Co nascence means co-arising; the paccaya and paccayuppanna arise together. For example, when we light on oil lamp, the light spreads out similteously. Thus we may say that the lamp conditions the light to spread out by co nascence condition. 40.Nissayapaccayo is a condition which aids by means of support like a man crosses a river by rowing a boat. (Support condition). The support condition is threefold: - Co-nascent consciousness and mental factors are a condition for one another and also for co-nascent matter by way of support condition. - The four great essentials are a condition for one another also for co-nascent derived matter by way of support condition. - The six bases (vatthus) are conditions for the seven consciousness elements (viññāṇadhātus) by way of support condition. 41. How do concept and mind and matter a condition for mind? In two concepts and mind and matter are conditions for mind namely (a) .By way of object (ārammaṇa)

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(c). By way of powerful support (upanissaya) The powerful support is threefold, namely (a) The object of powerful support (ārammnūpanissaya) (b) The proximity powerful support (anantaranissaya) (c) The natural powerful support (pakatūpanissaya) Of them, the objects itself when it becomes prominent and attracts our attention serve as a powerful support. Consciousness and mental factors that here just ceased act as the proximity powerful support. The natural powerful support is of many kinds; unwholesome, wholesome, wholesome, pleasure, pain, person, food and reason. 42. Atta-paññatti and sadda-paññatti Atta refer to the form, shape, appearance, mass and meaning of something that are not real ultimate reality. They are just concepts which appear in the mind. Sadda means sound, saddha-paññatti refers to spoken word in various languages. Land- santāna-paññatti/ Avjjāmāna Morning-Kāla-paññatti House-samūha-paññatti East-Disa-paññatti 32

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Spoon-saṇḍhana-paññatti/Avijjāmāna Dog-satta-paññatti Vāyo kasiṇa-kasina-paññatti Paṭibhāga nimitta-nimitta-paññatti

Direction-disā-paññatti Man-satta-paññatti/Avijjaṃāna Cart- samūha-paññatti Mountain-santana-paññatti/ Avijjamāna Saññā- vijjamāna-paññatti Itthisadda-Avijjamāna-vijjamāna-paññatti Chaḷābhiññā- vijjamāna- Avijjamāna -paññatti Rūpa-taṇhā- vijjamāna- vijjamāna- paññatti Rūpa-putta- Avijjamāna- Avijjamāna- paññatti Sotapasāda- vijjamāna- vijjamāna paññatti Purisa-māna- Avijjamāna- vijjamāna-paññatti Movie-actress- Avijjamāna- Avijjamāna - paññatti 43. Six kinds of Saddapaññatti

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(1). Vijjamānapaññatti: (concept of the reality) that designates on ultimate reality. eg. Rūpa citta cetasiaka. (2). Avijjamānapaññatti: (concept of the unreal) that designates unreal in ultimate sense. eg. Land, mountain, man, house, and tree. (3). Vijjamāna avijja : (concept of combination the real with the unreal that designates the concept of an unreal thing. eg. Chaḷābhiññā,tevijja. (4). Avijjamāna vijja: (concept of combination the unreal with the real) that Eg.Itthisadda, purisamāna (5).Vijjamāna vijja: (concept of combination the real with the real) that eg.Cakkhuviññā, sotapasāda, and rūpa taṇhā. (6) .Avijjamāna- vijja: (concept of combination the unreal with the unreal) that Eg.Rūpaputta, movie-actress. 44. Explain in detail how “ vññāṇa cause nāmarūpa” to arise. Viññā cause nāmarūpa to arise or in other words, namarūpa arises dependent on viññāṇa.

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Viññāṇa, here, viññāṇa is twofold: abhisankhārā viññāṇa or kāmma viññāṇa and vipāk viññāṇa. The 27 cittas 12 akusalas 17 lokiya kusala are the abhisankhāra viññāṇa. Here is only kamma that can produce 18 types of kammaja rūpa. The 32 cittas 23 kamma vipaka 5 rūpa vipāka 4 arūpa vipāka are the vipāka viññāṇa. Nāmarūpa, here is only (35) cetasika that associate with 32 lokiya vipāka cittas. Rūpa is only 18 kamma-born matter. To summaries: In the paṭisandhi kāla, the (29) cittas or kamma starts producing paṭisandhi cittas (19) that associate with 35 cetasikas and kammarūpa. In pavattakāla, the 29 cittas produce 32 lokiya cittas that associate with 35 cetasikas and cittajarūpas that associate with 32 lokiya cittas. Furthermore, we should understand the 35 cetasika represent three mental aggregates (vadanā, saññākhanda and sankhārakhandha) and kammajarūpa constitute rūpakkhandha and vipāka cittas is the immaterial realm( catuvokārabheva) here only the four mental aggregate. The

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Asaññasatta realm has only the materiality aggregate. These phenomena constitute the third causal relation. If viññāṇa does not arise, nāma and rūpa are unable to arise. 45. How does feeling arise dependent on contact and craving dependent on feeling? Vedanā (feeling) arises, dependent on phassa (contact). Here, phassa is the phassa cetasika on associated with 32 lokiya vipāka cittas and vedanā is also the vedanā cetasika associate with the 32 lokiya vipāka cittas. In the same contact, when phassa accurse, vedanā arises simulteously but phass is regarded as the cause and vedanā as the effect. In accordance with the (six) types of phassa, vedanā arise (six) kinds as cakkhusamphassaja-vedanā, sota, ghāna,jivhā, kāya, and manosamphassajā-vedanā. Tanhā (craving) arises in dependence on vedanā (feeling), here, all the vedanā associated with the 81 loiya cittas as the cause and tanhā as the the result of vedanā (feeling) is also (six) types, occordance with its object. In other way, taṇhā is threefold; kamma tanhā, bhava tanhā, and vibhava tanhā or (108) tanhā. Although craving is distinguish by way of its object, the craving itself actually depends on the feeling that arises through contact with the object. When one feel a pleasafnt feeling , one attach that pleasant feeling. If one face a painful 36

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feeling, one want to be feeling from the pain and repace pleasant feeling, Neutral feeling has a peaceful nature, and this too become an object of craving. Therein, vedanā condition Tanhā, because craving has to arise due to enjoying of the objects through vedanā. 46. What is defference between Vipāka viññāṇa and Kamma viññānā? Vipāka-viññāṇa means the 32 lokiya vipāka cittas mentioned in the second causal relation. Kamma-viññāṇa means cittas associated with cetanā kamma, and it refers back to the 29 wholesome and unwholesome kammas which have been described as saṅkhāra. This back reference is required because 18 types of kammaja rūpa. 47. What does Nāma and Rūpa refer to? In nāmarūpaṃ, nāma refers to the 35 cetasikas which associate with the 32 lokiya vipāka cittas. In terms of aggregates, the 35 cetasikas represent three mental aggregates-viz. Vadanakkhandha, saññkkhandha, and saṅkhārakkhandhā. The second part, rūpa, refers to 18 kammaja rūpas. 48. It is called Cakkhusamphassa. Why?

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When a visible form strikes the eye-bse (cakkhāyatana), eye consciousness arises at the point of contact in association with the seven sabbacitta cetsikas including phassa and vedanā. This phassa furnishes the “coming together” (saṅgati) of consciousness and the mental factors with the visible object at the eye-base. It marks the coming together or contact of the eye-base, the visible form and the eye-consciousness. Since it arises at the eye-base, it is called the eye-contact (cakkhusamphassa). 49. Count or enumerate 6 feelings according Paṭiccasamuppāda. There are six types of feeling: 1. Cakkhusamphassa condition the arising cakkhusamphassajāvedanā 2. Sotasamphassa cause sotasamphassajāvedanā arise 3. Ghānasamphassa causes ghānaphassajāvedanā arise 4. Jivhāsamphassa cause jivhāsamphassajāvedanā arise 5. Kāyasamphassa cause kāyasamphassajāvedanā arise 6. Manosamphassa cause manosamphassajāvedanā arise

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50. Explain how can lobha be the cause as well as the effect? The explanation is fourfold: 1. When one encounters a pleasant sense object, the initial or desire (greed) for the object is taṇhā, while to the object is the object is Kāmupādāna. 2. Other commentators have the view that the desire to get an object is craving while the strong attachment or clinging to the object after getting is the object is Kāmupādāna. 3. Furthermore, taṇhā is the opposite of appicchatā (frugality) whereas kāmupādāna is the opposite of santuṭṭitā (contentment). 4. Taṇhā is the cause of suffering encountered in acquiring wealth whereas kamupādāna is the cause of suffering encountered in guarding the wealth. Thus it is appropriate to say that taṇhā (feeling) conditions kāmupādāna (clinging) to arise. 51. In the case of Upādāna paccaya bhava, how many types of bhava are there? Clinging (upādāna) conditions existence (Bhava) to arise or existence arises in dependence on clinging. ‘Bhava’ literally means ‘becoming’ or existence]. Or existence (upapattibhava).

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There are two types of bhava: 1. The active kamma-process of becoming (kammabhava) denotes all wholesome and unwholesome kammas that lead to new existence. It includes the 29 types of wholesome or unwholesome volition (cetanās) associated with the 17 lokiya kusala cittas and 12akusala cittas. 2. The passive kammaresultant process (upapattibhava) denotes the rebirth-process. In essence, upapattibhava stand for 32 lokiya-vipāka cittas, their associated 35 cetasika and 18 kammaja – rūpas born of kamma. 52. What is difference between Saṅkhāra and Kammabhava? Saṅkhārā means kamma formation or 29 volitions (cetanās) associated with 17 lokiya kusala cittas and 12 akusala cittas. Kammabhava means the active kamma- process of becoming denotes all wholesome and unwholesome that leads to know existence. So the saṅkhāra conditions the arising of ‘viññāṇa’ and ‘nāma-rūpa’ in the past, so too kammabhava will condition the arising by of ‘upapattibhava’ in the future. 53. What is Kammabhava? 40

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The active kamma-process of becoming (kammabhava) denotes all wholesome and unwholesome kammas that lead to new existence. It includes the 29 types of wholesome or unwholesome volition (cetanās) associated with the 17 lokiya kusala cittas and 12akusala cittas. 54. How does jāti refer to? And state the ultimate realities of Jarā-maraṇa, S, L, g, despair from Abhidhamma point of view? Birth (jāti) condition the arising of decay and death (jarāmaraṇa), sorrow(soka), lamentation(parideva), pain (dukkha), grief( domanassa) and despair (upāyāsā). Now birth (jāti) refer to the arising of rebirth process (upapattibhava) which actually denotes the arising of 32 lokiya vipāka cittas, their associated 35 cetasikas and 18 kammaja rūpas. Now every ultimate reality (paramattha) has the characteristics of arising (uppāda), existing (thīti), and dissolving (bhaṅga). Thus after uppā, thīti and bhaṅga must inevitably follow. Uppāda is called jāti, ṭhīti, jarā, and bhaṅga, maraṇa. So jarā- maraṇa must arise as a consequence of jāti. As the arising, the existing, and the dissolving of upapattibhava are designted as jāti, jarā, and maraṇa, respectively, we should note that beings are facing rebirth, decay ageing) and death at everty instant according to Abhidhamma.

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55. Indriya condition is threefold. Explain them fully. Answer: The faculty condition is threefold: 1. The five sensitive organs (pasādarūpas) are conditions for the respective five kinds of consciousness (pañaca viññāṇa) by way of faculty condition. 2. Jivitarūpa (material vitality) is a condition for kammajanīpa (kamma-produced matter) by way of faculty condition. 3. The immaterial faculties are conditions for conascent mind and matter by way of faculty condition. 56. Mind and matter conditions mind and matter in nine ways. What are these nine? Mind and matter (nāmarūpa) is a condition for mind and matter in nine ways according to circumstances, namely, by way of predominance, co-nascence, mutuality, support, nutriment, faculty, dissociation, presence and non-disappearance.

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57. Explain the causal relation ‘Saṅkhārapaccayā viññāṇa’. Kamma formation (saṇkhāra) condition resultant consciousness (viññāṇa) to arise or in other words, resultant consciousness to arises dependent on kamma formations. Here kamma formation (Saṅkhāra) means the 29 volitions (cetanās) associated with 17 lokiya kusala cittas and 12 akusala cittas. Viññāṅa means the rebirth consciousness which is the initial resultant of kamma formations. But Saṅkhāra goes on producing vipāka cittas throughout the whole existence. So all the 32 lokiya vipāka cittas that are produced by the 29 volitions (kammas) are taken to represent viññāṅa as the effect of as saṅkhāra. 58. In “Taṅhāpaccayā upādāna’, explain how craving gives rise to four types of clinging. Craving (Taṅhā) conditions clinging (upadāna) to arise, or clinging arises in dependent or craving. Taṅhā here refer to six types of craving for the six sense object namely, rūpa taṅhā, sadda taṅhā, gandha taṅhā, rasa taṅhā, phoṭṭabba taṇhā, and dhamma taṇhā. Upādāna stands for the four types of clinging – ,Kāmupādāna, diṭṭhupādāna, sīlabatupādāna, and attavadupādāna. The first consider the arising of kāmupādāna 43

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as a consequence of taṇhā. Kāmupādāna is strong desire for or clinging to the five type’s sense objects, and essentially is it ‘lobha’ present in eight lobhamūla cittas. So both the cause ‘taṇhā’ and the effect of ‘kāmupādāna’ stand for lobha as well as the effect? The explanations are four fold: (1)

(2)

(3)

(4)

When one encounters a pleasant sense object, the initial or weak desire (greed) for the object is taṇhā, while the intensified greed which is developed by repeated contact to the object after getting the object is called kāmupādāna. Others commentators have the view that the desire is taṇhā while the strong attachment or clinging to the object after getting the object is kāmupādāna. Furthermore, taṇhā is the opposite of appicchatā (frugality) whereas kāmupādāna is the opposite of santuṭṭhitā (contentment). Taṇhā is the cause of suffering encountered in acquiring wealth whereas kāmupādāna is the cause of suffering encountered in guarding the wealth. Thus it is appropriate to say that taṇhā (feeling) conditions kāmupādāna (clinging) to arise.

59. Classify the twelve factors of Paṭiccasamuppāda as ‘three periods’, ‘twenty modes, and three rounds’.

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The twelve factors of Paṭiccasamupāda are; avijjā, saṇkhāra, viññāṇa, nāmarūpa, saḷāyata, phassa, vedanā, taṇhā, upādāna, bhava, jāti, jarāmaraṇa. Three periods (kāla) are; 1. Past- avijjā, saṇkhāra; 2. Present – viññāṇa, nāmarūpa, salāyana, phassa, vedanā, taṇhā, upādāna, and kammabhava; 3. Future- jāti, jarāmaraṇa The twenty modes of Paṭiccasamuppāda are: 1. Past cause - avijjā, saṇkhāra, taṇhā, upādāna, kammabhava 2. Present effects- viññāṇa, nāmarūpa, saḷāyatana, phassa, vedanā 3. Present causes- taṇhā, upādāna, kammabhava, avijjā, saṇkhāra. 4. Future effects- viññāṇa, nāmarūpa, saḷāyatana, phassa, vedanā. There are three rounds: 1. Ignorance, craving and clinging belong to the round of defilements 2. Kammabhava (part of bhava) and kamma formations belong to the round of kamma. 3. One part of existence known as upapattibhava and the rest belong to the round of resultants.

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60. What are the causes which give rise to the present existence and what are the present causes which will condition a future existence? When we look at the past period, we see only avijjā and saṇkhāra to be taken as the past causes. But avijjā is kilesa kamma vaṭṭa; so also are taṇhā upādāna. Since these vaṭṭadhamma occur together in the same cittas, taṇhā and upādāna must also be included in the past causes. Again saṇkhāra is a kamma vaṭṭa dhamma, and so also is kammabhava. Thus when saṇkhāra is taken into account, kammabhava is also implicitly accounted for. So we should consider like this: the volition present in the wholesome or unwholesome citta which arises while we perform an action is saṇkhāra, and the kamma property or kamma energy that is left behind in the mental stream when the volition dissolves is kammabhava. Thus we have five dhammas-viz avijjā, saṇkhāra, taṇhā, upādāna, and kammabhava as the past causes. Viññāṇa, nāmarūpa, salāyatana, phassa and vedanā in the present period are the present effects of the past causes. Again in the present period, taṇhā, upādāna and kammabhava can act as the present cause for future rebirth. As we have reasoned above, when taṇhā and upādāna are taken into account into account, avijjā is implicitly accounted for. Furthermore, saṇkhāra must also be grouped together 46

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with kammabhava. So we get taṇhā, upādāna, kammabhava, avijjā and saṇkhāra as the present causes which will condition the rebirth process in the subsequent existence. In the future period, only jāti and jarā maraṇa are present. They represent becoming, decay, and death, respectively. The question arises here as to which entities come into being, decay, and die. The answer is: ‘viññāṇa, nāmarūpa, salāyatana, phassa and vedanā come to being, decay, and die. The answer, the existing, and the dissolving phenomena of these entities are taken as jāti, jarā, and maraṇa, respectively. So we get viññāṇa, nāmarūpa, saḷayatana, phassa and vedanā as the future effects. 61. What are the three rounds (vaṭṭa) of Paṭiccasuppāda? How do they do constitute the round of rebirths? There are three rounds: 1. Ignorance, craving and clinging belong to the round of defilements. 2. Kammabhava (part of bhava) and kamma formation belong to the round of kamma. 3. One part of existence known as upapattibhava and the rest belong to the round of resultants. Furthermore, there are: 1. Kilesavaṭṭa – round of defilement

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- avijjā, taṇhā, upādāna 2. Kammavaṭṭa - round of kamma -saṇkhāra, kammabhava 3. Vipākavaṭta – round of rsultants upapattibhava, viññāṇa, nāmarūpa,saḷāyatana, phassa,vedanā,jāti,and jarāmaraṇa In the past, because of ignorance (avijjā), wrong view (diṭṭhi) and attachment (taṇhā), living being have strong craving or clinging (upādāna) to enjoy sense pleasures. So they perform both wholesome and unwholesome deeds. Some learn about jhānas and jhāna bliss. So they also develop rūpāvacara jhānas and arūpāvacara jhānas. Thus kilesavaṭṭa gives rise to kammavaṭṭa (saṅkhāra and kammabhava). When kammavaṭṭa bears results, vipākavaṭṭa arises in the present existence. At the same time avijja, taṇhā, and diṭṭhi come along with the resultant cittas (viññāṇa) as anusaya kilesās (talent defilementas). When the six bases (salāyatana) come into contact with six sense objects and phassa and vedanā arises those talent defilement also arise as the full fledged kilesās. So kilesavaṭṭa arises again. Kilesavaṭṭa conditions kammavaṭṭa to arises, and kammavaṭṭa in turn conditions vipākavaṭṭa to arise. When vipākavaṭṭa arises, 48

Prepared by Cambodian Monk B.A (A) 2nd 2012

kilesavaṭṭa arises again and the round of vaṭṭa will keep on rotating and so does the wheel of Paṭiccasamuppāda, for ever. 62. What are the roots of Paṭiccasamuppāda? How can we destroy this ever turning of existence? The two roots of Paṭicchasamupāda are avijjā and taṇhā If we cut off these two roots, the wheel of Paṭicchasamupāda will be destroyed for ever as far as we are concerned, just as a tree will die its main roots are cut off. We can cut off the two main roots of Paṭiccsamupāda by tranquility and insight meditation. When we see all the true nature of mentality and corporeality and open up the eight departments which are covered up by avijjā, then has no place to attach to. So both avijjā and taṇhā will be cut off and we shall be liberated from the round of saṅsāra. When the two roots are totally destroyed arahattamagga. The round of vaṭṭas ceases.

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Prepared by Cambodian Monk B.A (A) 2nd 2012

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