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.