Prepared by Cambodian Monk B.A (A) 2nd 2012
Abhidhamma Question and Answer second semester B.A (A)
1. Enumerate the 72 kinds of ultimate entities called Vatthu
dhammAnswer: Vatthu dhamma rpa1 citta52 cetasiks18 Nippanna rpa1
Nibbna72 Totals
2. What are the four asava? How do they over whelm
beings?An:sava means intoxicant, canker, taint or defilement.They
are: a) Kmasava=the canker of sensual desire which lobha associated
the 8 lobhamla cittas.b) Bhavsava =the canker of existence i.e.
rpa-jhna in the rpa plane and arpa jhna in the arpa plane, which is
lobha associated with 4 lobhamla dihigata vippayutta cittas.
c)Dihsava = the canker of wrong views which present in 4 lobhamla
dihigatasampayitta cittas.d) Avijjsava= the canker of ignorance of
the 4 Noble Truth.etc, it is moha associated with 12 akusala
cittas.The 4 elements of savas are just 3 namely: lobha, dihi and
moha. These three powerful or strongly intoxicated all beings and
make them wander in the long sasra 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 jhna,
maggas, and phalas?Answer: The major obstacles called Nivraa
consist 6 namely: 1. Kmacchanda= sensual desire with 8 lobhamla
cittas.2. Vypda = ill will with 2 dosamla cittas.3. Thina middha=
sloth and torpor, they are thna and middha cetasik.4.Uddhacca
kukkucca= restlessness and worry, they are uddhacca cetasika and
kukkucca cetasika.5. vicikicch = skeptical doubt or perplexity, it
is vicikicc cetasika.6. vijj= ignorance, it is moha present in 12
akusala cittas.Thus, all these nvraas are the major to hinder and
prevent or obstacle the jhnas, maggas, phalas and Nibbna to
attain.4. What are the fetters (Sayojana) according to Abhidhamma
Piaka that bind beings to the wheel of existence? Answer: They are
1).Kmarga sayojana= craving for sensual pleasure in the state of
fetter with 8lobhamla cittas.2). Bhavarga sayojana= craving for the
life of Brahma that is in a state of fetter with 4 lobhamla
dihigata vippayutta cittas3). Paighasayojana= ill will or hatred
with 2 dosamla cittas.4).Mna sayojana=pride or conceit with 4
lobhamla dihigata vippayutta cittas. 5). Dihi sayojana= wrong
views; it is dihi cetasika.6). Slabbata parmsa=adherence to the
wrong views regard as pure and liberated by bovine and canine
morality or by rites and ceremonies with also dihi
cetasika.7).Vicikicch sayojana= skeptical doubt, it is vicikicch
cetasika present in mohamla citta.8).Iss sayojana= jealousy that is
in a state of fetter.9).Macchariya sayojana=stinginess that is in a
state of fetter.10).Avjj sayojana= ignorance with moha present in
12 akusala cittas.
5. Describe the Sayojana according to suttanta piaka. How do
they bind they beings to wheel of existence? 1.Kmarga sayojana
=craving for sensual desire2.Rpa sayojana = craving for the life of
rpa Brahma3.Arpa sayojana =craving for the life of Arp
brahma4.Paigha sayojana =Hatred in a state of fetter5.Mna sayojana
= Conceit in a state of fetter6.Dihi sayojana = Wrong view in a
state of fetter7.Slabbata parmsa sayojana= adherence to the wrong
views regard as pure and liberated by bovine and canine morality or
by rites and ceremonies with also dihi cetasika.8.Vicikicch
sayojana= Doubt in a state of fetter9.Uddhacca sayojana= Mental
restlessness in a state of fetter10.Avijj sayojana= 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 all this ministers who can govern their own ministries
but can not interfere with the others. The 4 predominant are:
1.Chanddhipati = 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 cittas3.Cittdhipati =
predominance of consciousness ; it is one of the above 52 javanas
cittas4.Vimasdhipati =predominance of investigating wisdom it is pa
cetasika present in 34 tihetuka javanas. Vimasa 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 Satipahna4 Sammappadhnas 4 Idhipdas5
Indriyas5 Balas (power)7 Bojjhgas8 Maggagas37 factorsSo 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.(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 Sasra.(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 wisdom1-
Sammdihi = Right view; pa cetasika2- Sammsaka = Right thought;
vitakka cetasika3- Training of Morality
4- Sammvc = Right speech; sammvc cetasika 5- Samm kammanta =
Right action; Sammkammanta cetasik6- Samm Ajva = Right live hood ;
Samm ajva cetasika7- Training of Concentration
8- Samm vyma = right effort; viriya cesika9- Samm sati = right
mindfulness; sati cetasika10- Sammsamdhi = right concentration;
ekaggat 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). Saddh bala = the
power of faith or confidence2). Viriya bala =the energy or
effort3).Sati bala = the power of mindfulness 4).Samdhi bala = the
power of concentration5).Pa 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
rammanadhipati and three kinds of sahajtadhipati.1).
rammanadhipati: (a) Paccaya = 18 Nippanna rp, 84 cittas (except 2
dosamla, 2 mohamla, 1 dukkhasahagata kayavia), 47 cetasikas (
except dosamla, iss, macchriya, kukkucca, vicikicch), 1 Nibbna.(b)
Paccayasatti= 8 lobhamla cittas, 8 mah kusala cittas, 4 mhkiriya
association with a, 8 lokuttara cittas, 45 cetasikas (except dosa
,iss,macchariya,kukkucca, vicikiccha, 2 appama).(c) Paccayasatti =
predominance (Adhipati)2).Sahajtdhipati:(a) Paccaya = 52 sdhipati
javana cittas (except 2 moha, hasituppda), 51 cetasika associated
with this javana (except vicikicch, adhipati)(b) Paccayupanna = 52
sdhipati javana cittas (except 2 moha, hasituppda), 51 cetasikas
associated with this javana.(c) Paccayasatti = predominance (
sahajtdhipati) one of the four predominance: chanda, viriya, citta,
vimas, 52 javana citta withAdhipati, 51 cetasikas (except
vicikicc).12. In pahna method how does mind condition mind in six
ways or chedh nmam tu nmassa, 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 (sahajta) condition? Describe it with examples?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 mhbhta rpa which support each
other and derived matter (Updarpa)(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 mahbhta rpa 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:(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
(Mahbhtarpa) 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
(viadhtus) 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 (rammaa)(2) By way of powerful support (upanissaya)Of the
two the power support is threefold, namely:(a) The object powerful
support (rammanpanissaya)(b) The proximity powerful support
(anantarapanissaya)(c) The natural powerful support
(pkatpanissaya)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 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 pati and
Sadda-paatti.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 atthapaatti is made known by giving it an appropriate
name, and by saddapaatti we are making that known to others by
speaking it out. For example: man is an atthapaatti 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 Atthapaatti when it is spoken out. 17. Describe the kind
of paati to which each of the following terms belong.Answer: Land:
santna-paatti/Avijjamna. Morning: kla-paattiHouse: samha-paatti/
Avijjamna. East: dis-paattiSpoon: sahana-paatti. Dog:satt-paatti/
Avijjamna.Well: ksa-paatti. Vyokasina:
ksina-paatti.Paibhga-nimitta: nimitta-paatti. Direction:
dis-paatti.Man:satta-paatti/ Avijjamna. Cart: samha-paatti.Citta:
vijjamna-paatti. Mountain: Satna-paatti/
Avijjamna.Sa:vijjamana-paatti. Itthisadda:
Avijjamnena-vijjamana-paatti.Chalabhi: vijjamnena-avijjamna-paatti.
Rpa-tah: vijjamnena-vijjamna-paattiRja-putta:
vijjamnena-avijjamna-paatti. Sotapasda:
vijjamnena-vijjamna-paatti.Purisamna: avijjamnena-vijjamna-paatti.
Movie-actress: vijjamnena-vijjamna-paatti.18. What are the six
kinds of Saddapaatti. Describe with examples?Answer:1.
Vijjamnapaatti: (concept of the reality) that designates an
ultimate reality.E g : Rp, Citta, cetasika2. Avijjamnapaatti:
(concept of the unreal) that designates unreal an ultimate sense.E
g: Land, Mountain, House, and Tree.3. Vijjamnena-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
Chalabhi,Tevijj.4. Avijjamnena-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, Purisanma.5.
Vijjnena-avijj: (Concept of combination the real with real that
designate the concept of a real thing with the concept of real
thing. E g Cakkhuvia, Sotapasda, Rpatah.6. Avijjnena-avijj:
(Concept of combination the unreal with the unreal) that designates
the concept unreal with the concept of an unreal thing. E g
Rjaputta and movie-actress.19.Explain detail hw via cause nmarpa to
arise?Answer: Vi cause nmarpa to arise or in other words, nma-rpa
arise depend on vi. Via here is twofold: Abhisakhra via or Kamma
via and Vipka via. The 29 cittas, 12 Akusala cittas, and lokiya
kusala are the Abhisakhra kamma vipka, 5 rpa vipka and 4 arpa are
the Vipka via. In other way, all the 89 cittas are referred here
has via.Nmarpa: Nma, here, is only 35 cetasika that associate 32
lokiya vipka cittas. Rpa is only 18 kamma-born matters.Nma-rpa: Nma
here is only cetasikas that associate with lokiya vipka citta or
all 52 cetasikas. Rpa is only kamma born matter or all matters born
of the four conditions. Herein, via conditions nma and rpa,
because, if via does not arise, Nma (cetasika) and rpa are unable
to arise.To summaries: In Paisndhikala, the 29 cittas or kamma
starts producing paisandhi cittas (19) that associate with 35
cetasikas and kammajarpas (kaya kalapa, bhva kalpa, and hadaya
kalpa) or 18 kammajarpa. In Pavattikla, the 29 cittas produce 32
lokiya cittas that associate with 35 cetasika and cittajarpa that
associate with lokiya cittas. Furthermore, we should understand
that the 35 cetasikas represent three mental aggregate (vedna,
Sakkhandha and Sakhrakkhandh) and kammajarpa constitute rpakkhanda
and vipka cittas are viakkhanda- all together are five for (26)
realms ( Pacavokrabhava). The immaterial realms (catuvokbhava) have
only the four mental aggregates. The Asasatta (Ekavokrabhava) realm
has only the materiality aggregate. These phenomena constitute the
causal relation. If via does not arise; nma and rpa are unable to
arise.20. How does feeling arise dependent on contact and craving
dependent on feeling?Answer: Vedan (feeling) arise dependent on
Phassa (contact). Here Phassa is the Phassa-cetasika associated
with the 32 lokiya Vipka cittas and vedan is also the vedan cesika
associate with the 32 lokiya Vipka cittas. In the same contact,
when phassa occurs, vedan arises simultaneously but Phassa is
regarded as the cause and vedan as the effect. In accordance with
the (six) types of Phassa, vedan arise (six) kinds as
Cakkhusamphassaj-vedan, sota, Ghna, jih, kya and mano
samphassaj-vedan. Tah (craving) arises in the dependence on vedan
(feeling). Here, all the vedan associated with the (81) lokiya
cittas as the cause and Tah arises as the result of vedan (feeling)
is also (six) types accordance with its object. In other way, tah
is threefold, kma, tah, bhava tah and vibhava tah ro (180) tah.
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 of craving.
Herein, Vedan conditions tah, because craving has to aries due to
enjoying of the objects through vedan.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 rpas
and Nibbna rpa.22. What are the four savas? How do they intoxicate
beings?Answer: There are four savas. They are as follow:1. Kamsava-
the cankers of sensual desire2. Bhavsava-attachment to rpa jhana
and arpa jhana as well as to the existence in rpa planes and arpa
planes.3. Ditthasava- wrong views4. Avijjsava-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 savas, which
have being fermented in the mental stream of beings for aeons, make
men very intoxicated and forgetful of liberation is called
savas.23. What are the major obstacles to attainment of jhnas,
maggas and phalas?Answer: Nivraa means hindrance or obstacles.
Nivraa hinder and prevent the arising of good thoughts and good
deeds, jhnas 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 Nibbnic bliss.Especially, the first five nivraas
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 jhnas while the sixth hindrance is the major obstacle
to the arising of wisdom.24. What are ten fetters according to
abhidhamma piaka that bind being to the wheel of existence? 1.
Kmarrasayojana- sensual lust2. Bhavarasayojana-fetter for
existences3. Paighsayojana-ill will or hatred4. Mnasayojana- pride
or conceit 5. Ditthisayojana- wrong views6. Silabbataparmsayojana-
adherence to the wrong views or rites and ceremonies.7.
Vicikicchsayojana- skeptical doubt.8. Isssayojana-envy9.
Macchariyasayajana-stinginess10. Avijjsayojana-ignorance25.
Describe the ten Sayojanas according to sutta piaka. How do they
bind beings to the wheel of existence? 1. Kmarrasayojana- sensual
lust2. Rpargasayojana-attachment to rpa jhnas3.
Arpasayojana-attachment to arpa jhna4. Paighasayojana- ill will or
hatred5. Mnasayojana-pride or conceit6. Dihisayojana-wrong views7.
Silabbataparmsasayojana-adherence to the wrong views or rites and
ceremonies8. Vicikicchsayojana-skeptical doubt9.
Uddhaccasayojana-Resstlessness10. Avijjsayojana-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 attachment2. Dosa-hatred or ill-will3. Moha-ignorance 4.
Mna-pride or conceit5. Dihi- wrong views6. Vicikicch-skeptical
doubt7. Thina-sloth8.Uddhacca-restlessness9. Ahirika-shamelessnessm
of wrong doing10. Anottappa-fearlessness of wrong doing1 citta, 52
cetasikas, 18 nipphanna-rpas and 4 lakkhana-rpas together add up to
entities. These 75 mental and physical entities exist internally in
ones body and externally outside ones 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 kiles, we get 1500 kiless.
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 vimas 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 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 (savara)2. To exert effort to prevent the
arising of un arisen evil states (pahna)3. To exert effort to
develop wholesome states that have not yet arisen (bhvan)4. To
exert effort to augment arisen wholesome states. (Anurakkhana)These
efforts should be followed in this way1. 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
consciousness which has never arisen in one in the long sasra.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/ indecisiveness2. Laziness3. Negligence4. Agitation5.
DelusionThese are the five enemies that agitate and distracted the
mind.The five kinds of friends or powers are:1. Saddh bala- the
power of faith or confidence2. Viriya bala-the power of energy or
effort3. Sati bala-the power of mindfulness4. Samdhi bala-the power
of mindfulness5. Pa 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). Vipka 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).
Ahra codition is two types. They are rpahra which is kabaikra-Ahra
and nmahra that is contact (phassa), volition (cetan) and
consciousness (via). 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 sevan 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.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 (sahajta-rpa) should be understood as two; matter born of
consciousness (cittajarpa) at pavatti and matter born f kamma
(kammajarpa) at paisandhi.32. Mind conditions mind and matter in
five ways. What are these? Explain two of them.Answer: They are
hetu (root), jhna, magga (path), kamma and vipka (kamma-result).a).
Roots, jhna, Path factors are a condition for co-nascent mind and
matter by way of root, jhna and path.b). the four resultant mental
aggregates are a condition for are another and co-nascent matter by
way of vipka condition. 33. Chand nama tu nmassa, 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 (viadhtu) and
the five sense objects for the five cognitive processes of citta
(via) vithi) by way of purejta. 35. Presence and Non-disappearance
conditions are each fivefold. Count in both PliAnd English.They are
co nascence (sahajta), pre nascence (purejta) postnascence
(pacchjta), nutriment (hara) and material (rpajvita).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 Jvitarpa is a
condition for kammajarpa 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
Arammmadhipati and three kinds of sahajtidhipati.(1).
Arammadhipati(a) paccaya = Nippaa-rpa (18)- 84 cittas ( 2 Dosamla,
2mohamla, dukkhasahagata kyavia)- 47 cetasika (dosa, issa,
macchariya, kukkucca vicikicch)- Nibbna(b) paccaya = 8 lobhamula
cittas 8 moha-kusala cittas 4 moha kiriya associate with a 8
lokuttara cittas(b) paccayappanna = 8 lobhamla cittas 8 moha kusala
cittas 4 mha kiriya association with aLokuttara cittas45 ( dosa,
issa, macchariya, kukkucca, vicikicch, appama)(d) paccaya =
predominant (Adhipapati) (2) Sahajtdhipati (a) Paccaya = 52
jdhipati javana cittas ( 2 moha, hasituppda) 51 cetasika associated
with this javana (vicikiccha, adhipati)(b) Paccayuppanna = 52
sdhipati javana cittas ( moha 2, hasituppda) 51 cetasika associated
with this javana sadhipati cittajavana.38. in Pahna method, how
does mind condition mind in six ways? Chadh nma tu nmassa, in six
ways, mind is a condition for mind. Explain this phraseIn 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, natthiCitta 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
javanaBy way of samyutta, Co-nascent citta and cetasikas are a
condition for another.39. What is co-nascence (sahajta) condition?
Describe it with examples?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
(viadhtus) 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 (rammaa) (c).
By way of powerful support (upanissaya)The powerful support is
threefold, namely (a) The object of powerful support
(rammnpanissaya)(b) The proximity powerful support
(anantaranissaya)(c) The natural powerful support (pakatpanissaya)
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-paatti and sadda-paatti 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-paatti refers to spoken word in
various languages.Land- santna-paatti/
AvjjmnaMorning-Kla-paattiHouse-samha-paattiEast-Disa-paattiSpoon-sahana-paatti/AvijjmnaDog-satta-paattiVyo
kasia-kasina-paattiPaibhga nimitta-nimitta-paatti
Direction-dis-paattiMan-satta-paatti/AvijjanaCart-
samha-paattiMountain-santana-paatti/ AvijjamnaSa-
vijjamna-paattiItthisadda-Avijjamna-vijjamna-paattiChabhi-
vijjamna- Avijjamna -paattiRpa-tah- vijjamna- vijjamna-
paattiRpa-putta- Avijjamna- Avijjamna- paattiSotapasda- vijjamna-
vijjamna paattiPurisa-mna- Avijjamna- vijjamna-paattiMovie-actress-
Avijjamna- Avijjamna - paatti43. Six kinds of Saddapaatti(1).
Vijjamnapaatti: (concept of the reality) that designates on
ultimate reality.eg. Rpa citta cetasiaka.(2). Avijjamnapaatti:
(concept of the unreal) that designates unreal in ultimate sense.
eg. Land, mountain, man, house, and tree.(3). Vijjamna avijja :
(concept of combination the real with the unreal that designates
the concept of an unreal thing. eg. Chabhi,tevijja.(4). Avijjamna
vijja: (concept of combination the unreal with the real) that
Eg.Itthisadda, purisamna(5).Vijjamna vijja: (concept of combination
the real with the real) thateg.Cakkhuvi, sotapasda, and rpa tah.(6)
.Avijjamna- vijja: (concept of combination the unreal with the
unreal) that Eg.Rpaputta, movie-actress.44. Explain in detail how
va cause nmarpa to arise.Vi cause nmarpa to arise or in other
words, namarpa arises dependent on via.Via, here, via is twofold:
abhisankhr via or kmma via and vipk via. The 27 cittas 12 akusalas
17 lokiya kusala are the abhisankhra via. Here is only kamma that
can produce 18 types of kammaja rpa. The 32 cittas 23 kamma vipaka
5 rpa vipka 4 arpa vipka are the vipka via.Nmarpa, here is only
(35) cetasika that associate with 32 lokiya vipka cittas. Rpa is
only 18 kamma-born matter.To summaries: In the paisandhi kla, the
(29) cittas or kamma starts producing paisandhi cittas (19) that
associate with 35 cetasikas and kammarpa. In pavattakla, the 29
cittas produce 32 lokiya cittas that associate with 35 cetasikas
and cittajarpas that associate with 32 lokiya cittas. Furthermore,
we should understand the 35 cetasika represent three mental
aggregates (vadan, sakhanda and sankhrakhandha) and kammajarpa
constitute rpakkhandha and vipka cittas is the immaterial realm(
catuvokrabheva) here only the four mental aggregate. The Asaasatta
realm has only the materiality aggregate. These phenomena
constitute the third causal relation. If via does not arise, nma
and rpa are unable to arise.45. How does feeling arise dependent on
contact and craving dependent on feeling? Vedan (feeling) arises,
dependent on phassa (contact). Here, phassa is the phassa cetasika
on associated with 32 lokiya vipka cittas and vedan is also the
vedan cetasika associate with the 32 lokiya vipka cittas. In the
same contact, when phassa accurse, vedan arises simulteously but
phass is regarded as the cause and vedan as the effect. In
accordance with the (six) types of phassa, vedan arise (six) kinds
as cakkhusamphassaja-vedan, sota, ghna,jivh, kya, and
manosamphassaj-vedan.Tanh (craving) arises in dependence on vedan
(feeling), here, all the vedan associated with the 81 loiya cittas
as the cause and tanh as the the result of vedan (feeling) is also
(six) types, occordance with its object. In other way, tah is
threefold; kamma tanh, bhava tanh, and vibhava tanh or (108)
tanh.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 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, vedan condition Tanh, because craving
has to arise due to enjoying of the objects through vedan. 46. What
is defference between Vipka via and Kamma vin?Vipka-via means the
32 lokiya vipka cittas mentioned in the second causal
relation.Kamma-via means cittas associated with cetan kamma, and it
refers back to the 29 wholesome and unwholesome kammas which have
been described as sakhra. This back reference is required because
18 types of kammaja rpa.47. What does Nma and Rpa refer to?In
nmarpa, nma refers to the 35 cetasikas which associate with the 32
lokiya vipka cittas. In terms of aggregates, the 35 cetasikas
represent three mental aggregates-viz. Vadanakkhandha, sakkhandha,
and sakhrakkhandh. The second part, rpa, refers to 18 kammaja
rpas.
48. It is called Cakkhusamphassa. Why?When a visible form
strikes the eye-bse (cakkhyatana), eye consciousness arises at the
point of contact in association with the seven sabbacitta cetsikas
including phassa and vedan. This phassa furnishes the coming
together (sagati) 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 to Paiccasamuppda.There are six types of feeling:1.
Cakkhusamphassa condition the arising of cakkhusamphassajvedan2.
Sotasamphassa cause sotasamphassajvedan to arise3. Ghnasamphassa
causes ghnaphassajvedan to arise4. Jivhsamphassa cause
jivhsamphassajvedan to arise5. Kyasamphassa cause
kyasamphassajvedan to arise6. Manosamphassa cause
manosamphassajvedan to arise
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 tah, while
to the object is the object is Kmupdna.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 Kmupdna.3. Furthermore, tah is the opposite of appicchat
(frugality) whereas kmupdna is the opposite of santuit
(contentment).4. Tah is the cause of suffering encountered in
acquiring wealth whereas kamupdna is the cause of suffering
encountered in guarding the wealth.Thus it is appropriate to say
that tah (feeling) conditions kmupdna (clinging) to arise.
51. In the case of Updna paccaya bhava, how many types of bhava
are there?Clinging (updna) conditions existence (Bhava) to arise or
existence arises in dependence on clinging. Bhava literally means
becoming or existence]. Or existence (upapattibhava).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 (cetans) associated with the 17 lokiya kusala cittas and
12akusala cittas.2. The passive kamma- resultant process
(upapattibhava) denotes the rebirth-process. In essence,
upapattibhava stand for 32 lokiya-vipka cittas, their associated 35
cetasika and 18 kammaja rpas born of kamma. 52. What is difference
between Sakhra and Kammabhava?Sakhr means kamma formation or 29
volitions (cetans) 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 sakhra conditions the arising of via and nma-rpa
in the past, so too kammabhava will condition the arising by of
upapattibhava in the future.53. What is Kammabhava?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 (cetans) associated with
the 17 lokiya kusala cittas and 12akusala cittas.54. How does jti
refer to? And state the ultimate realities of Jar-maraa, S, L, g,
despair from Abhidhamma point of view?Birth (jti) condition the
arising of decay and death (jarmaraa), sorrow(soka),
lamentation(parideva), pain (dukkha), grief( domanassa) and despair
(upys). Now birth (jti) refer to the arising of rebirth process
(upapattibhava) which actually denotes the arising of 32 lokiya
vipka cittas, their associated 35 cetasikas and 18 kammaja rpas.
Now every ultimate reality (paramattha) has the characteristics of
arising (uppda), existing (thti), and dissolving (bhaga). Thus
after upp, thti and bhaga must inevitably follow. Uppda is called
jti, hti, jar, and bhaga, maraa. So jar- maraa must arise as a
consequence of jti. As the arising, the existing, and the
dissolving of upapattibhava are designted as jti, jar, and maraa,
respectively, we should note that beings are facing rebirth, decay
ageing) and death at everty instant according to Abhidhamma.
55. Indriya condition is threefold. Explain them fully.Answer:
The faculty condition is threefold:1. The five sensitive organs
(pasdarpas) are conditions for the respective five kinds of
consciousness (paaca via) by way of faculty condition.2. Jivitarpa
(material vitality) is a condition for kammajanpa (kamma-produced
matter) by way of faculty condition.3. The immaterial faculties are
conditions for co-nascent 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 (nmarpa) 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.
57. Explain the causal relation Sakhrapaccay via.Kamma formation
(sakhra) condition resultant consciousness (via) to arise or in
other words, resultant consciousness to arises dependent on kamma
formations.Here kamma formation (Sakhra) means the 29 volitions
(cetans) associated with 17 lokiya kusala cittas and 12 akusala
cittas. Via means the rebirth consciousness which is the initial
resultant of kamma formations. But Sakhra goes on producing vipka
cittas throughout the whole existence. So all the 32 lokiya vipka
cittas that are produced by the 29 volitions (kammas) are taken to
represent via as the effect of as sakhra. 58. In Tahpaccay updna,
explain how craving gives rise to four types of clinging.Craving
(Tah) conditions clinging (upadna) to arise, or clinging arises in
dependent or craving.Tah here refer to six types of craving for the
six sense object namely, rpa tah, sadda tah, gandha tah, rasa tah,
phoabba tah, and dhamma tah.Updna stands for the four types of
clinging ,Kmupdna, dihupdna, slabatupdna, and attavadupdna. The
first consider the arising of kmupdna as a consequence of tah.
Kmupdna is strong desire for or clinging to the five types sense
objects, and essentially is it lobha present in eight lobhamla
cittas. So both the cause tah and the effect of kmupdna stand for
lobha as well as the effect? The explanations are four fold: (1)
When one encounters a pleasant sense object, the initial or weak
desire (greed) for the object is tah, while the intensified greed
which is developed by repeated contact to the object after getting
the object is called kmupdna.(2) Others commentators have the view
that the desire is tah while the strong attachment or clinging to
the object after getting the object is kmupdna.(3) Furthermore, tah
is the opposite of appicchat (frugality) whereas kmupdna is the
opposite of santuhit (contentment).(4) Tah is the cause of
suffering encountered in acquiring wealth whereas kmupdna is the
cause of suffering encountered in guarding the wealth. Thus it is
appropriate to say that tah (feeling) conditions kmupdna (clinging)
to arise. 59. Classify the twelve factors of Paiccasamuppda as
three periods, twenty modes, and three rounds.The twelve factors of
Paiccasamupda are; avijj, sakhra, via, nmarpa, sayata, phassa,
vedan, tah, updna, bhava, jti, jarmaraa.Three periods (kla) are; 1.
Past- avijj, sakhra;2. Present via, nmarpa, salyana, phassa, vedan,
tah, updna, and kammabhava;3. Future- jti, jarmaraaThe twenty modes
of Paiccasamuppda are:1. Past cause - avijj, sakhra, tah, updna,
kammabhava2. Present effects- via, nmarpa, sayatana, phassa,
vedan3. Present causes- tah, updna, kammabhava, avijj, sakhra.4.
Future effects- via, nmarpa, sayatana, phassa, vedan. There are
three rounds: 1. Ignorance, craving and clinging belong to the
round of defilements2. 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.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 avijj
and sakhra to be taken as the past causes. But avijj is kilesa
kamma vaa; so also are tah updna. Since these vaa-dhamma occur
together in the same cittas, tah and updna must also be included in
the past causes.Again sakhra is a kamma vaa dhamma, and so also is
kammabhava. Thus when sakhra 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 sakhra, 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
avijj, sakhra, tah, updna, and kammabhava as the past causes.Via,
nmarpa, salyatana, phassa and vedan in the present period are the
present effects of the past causes.Again in the present period,
tah, updna and kammabhava can act as the present cause for future
rebirth. As we have reasoned above, when tah and updna are taken
into account into account, avijj is implicitly accounted for.
Furthermore, sakhra must also be grouped together with kammabhava.
So we get tah, updna, kammabhava, avijj and sakhra as the present
causes which will condition the rebirth process in the subsequent
existence.In the future period, only jti and jar maraa 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: via, nmarpa, salyatana, phassa and vedan
come to being, decay, and die. The answer, the existing, and the
dissolving phenomena of these entities are taken as jti, jar, and
maraa, respectively. So we get via, nmarpa, saayatana, phassa and
vedan as the future effects. 61. What are the three rounds (vaa) of
Paiccasuppda? 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. Kilesavaa round of
defilement- avijj, tah, updna2. Kammavaa - round of kamma-sakhra,
kammabhava3. Vipkavata round of rsultants- upapattibhava, via,
nmarpa,sayatana, phassa,vedan,jti,and jarmaraa In the past, because
of ignorance (avijj), wrong view (dihi) and attachment (tah),
living being have strong craving or clinging (updna) to enjoy sense
pleasures. So they perform both wholesome and unwholesome deeds.
Some learn about jhnas and jhna bliss. So they also develop
rpvacara jhnas and arpvacara jhnas. Thus kilesavaa gives rise to
kammavaa (sakhra and kammabhava). When kammavaa bears results,
vipkavaa arises in the present existence. At the same time avijja,
tah, and dihi come along with the resultant cittas (via) as anusaya
kiless (talent defilementas). When the six bases (salyatana) come
into contact with six sense objects and phassa and vedan arises
those talent defilement also arise as the full fledged kiless. So
kilesavaa arises again. Kilesavaa conditions kammavaa to arises,
and kammavaa in turn conditions vipkavaa to arise. When vipkavaa
arises, kilesavaa arises again and the round of vaa will keep on
rotating and so does the wheel of Paiccasamuppda, for ever. 62.
What are the roots of Paiccasamuppda? How can we destroy this ever
turning of existence?The two roots of Paicchasamupda are avijj and
tah If we cut off these two roots, the wheel of Paicchasamupda 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 Paiccsamupda 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 avijj, then has no
place to attach to. So both avijj and tah will be cut off and we
shall be liberated from the round of sasra. When the two roots are
totally destroyed arahattamagga. The round of vaas ceases.