Curriculum section
Samuccaya Section
The section that analytically combines the ultimate realities sharing the same characteristics, known as the 72 Salakkhaṇavatthu dhammas, is the Samuccaya Section.
In this Samuccaya Section,
1. Akusala Saṅgaha
(Combining the types of unwholesome states that share similar characteristics)
2. Missaka Saṅgaha
(Combining wholesome, unwholesome, and indeterminate states that share similar characteristics together)
3. Bodhipakkhiya Saṅgaha
(Combining the states that are the causes for attaining Bodhi-ñāṇa/enlightenment)
4. Sabba Saṅgaha. Thus, there are four types.
(Combining all states such as Khandhas, Āyatanas, etc.)
(a) Akusala Saṅgaha — 1. Āsava
Āsava means that which is like long - fermented liquor. It is called Āsava because it flows or oozes up to the highest plane of existence (Bhavagga) by way of planes, and up to Gotrabhū by way of dhammas. Those Āsavas are:
1. Kāmāsava - Lobha (greed) present in the 8 Lobha-mūla cittas.
2. Bhavāsava - Lobha present in the 4 Diṭṭhigata-vippayutta cittas.
3. Diṭṭhāsava - Lobha present in the 4 Diṭṭhigata-sampayutta cittas.
4. Avijjāsava - Moha (delusion) present in the 12 Akusala cittas.
2. Ogha
Just as whirlpools, floods, and waves of the great ocean sweep things away, it is called Ogha because it sweeps beings into the whirlpool of Saṃsāra. Those Oghas are:
1. Kāmogha 2. Bhavogha 3. Diṭṭhogha 4. Avijjogha. Thus there are 4 types. (Their ultimate realities are the same as the Āsavas).
3. Yoga
Just as oxen yoked to a cart cannot escape from it, it is called Yoga because it yokes beings so that they cannot escape from Saṃsāra. Those Yogas are:
1. Kāmayoga 2. Bhavayoga 3. Diṭṭhiyoga 4. Avijjāyoga. Thus there are 4 types. (By ultimate realities, they are the same as the Āsavas).
4. Gantha
It is called Gantha because it ties and binds beings so that they cannot be freed from the round of Saṃsāra.
Those Ganthas are:
1. Abhijjhā Kāyagantha - Lobha: Excessive covetousness or craving for others' property.
2. Byāpāda Kāyagantha - Dosa: The desire to destroy or bring ruin upon others.
3. Sīlabbataparāmāsa Kāyagantha - Diṭṭhi: Believing and practicing incorrect paths to liberation as if they were the true path.
4. Idaṃsaccābhinivesa Kāyagantha - Diṭṭhi: Dogmatically grasping onto one's own wrong practices as the only truth.
5. Upādāna
Just as a snake catches a frog firmly, it is called Upādāna because beings firmly grasp or cling to objects. Those Upādānas are:
1. Kāmupādāna - Lobha
2. Diṭṭhupādāna - Diṭṭhi
3. Sīlabbatupādāna - Diṭṭhi
4. Attavādupādāna - Diṭṭhi: Clinging to the mind as a self (Atta).
6. Nīvaraṇa
It is called Nīvaraṇa because it obstructs and hinders wholesome states, Jhāna, and Magga.
Those Nīvaraṇa dhammas are:
1. Kāmacchanda Nīvaraṇa - Lobha
2. Byāpāda Nīvaraṇa - Dosa
3. Thīna - Middha Nīvaraṇa - Thīna, Middha
4. Uddhacca - Kukkucca Nīvaraṇa - Uddhacca, Kukkucca
5. Vicikicchā Nīvaraṇa - Vicikicchā
6. Avijjā Nīvaraṇa - Moha
There are 6 Nīvaraṇas, with 8 ultimate realities.
Notes
Reason why two ultimate realities make up one Nīvaraṇa:
(a) Thīna and Middha share the same function of shrinking back, the same cause of laziness, and are both opposites of Vīriya (energy). Hence, the two ultimate realities form a single Nīvaraṇa.
(b) Uddhacca and Kukkucca share the same function of unquietness, the same cause of brooding over loss of relatives etc., and are both opposites of Samādhi (concentration). Hence, they form a single Nīvaraṇa.
(c) Among the 6 Nīvaraṇas, the first 5 can be discarded by Mahaggata Kusala through suppression (Vikkhambhana-pahāna), whereas the final Avijjā Nīvaraṇa can only be eradicated by Magga Kusala.
Thus, the Vitakka jhāna factor suppresses Thīna-Middha Nīvaraṇa.
The Vicāra jhāna factor suppresses Vicikicchā Nīvaraṇa.
The Pīti jhāna factor suppresses Byāpāda Nīvaraṇa.
The Sukha jhāna factor suppresses Uddhacca - Kukkucca Nīvaraṇa.
The Ekaggatā jhāna factor suppresses Kāmacchanda Nīvaraṇa.
It is shown that they discard them respectively.
7. Anusaya
As long as they are not yet eradicated by Magga, they continuously lie latent in the continuums of beings throughout Saṃsāra; hence, these Lobha and so forth are called Anusaya.
Those Anusayas are:
1. Kāmarāgānusaya - Lobha
2. Bhavarāgānusaya - Lobha
3. Paṭighānusaya - Dosa
4. Mānānusaya - Māna
5. Diṭṭhānusaya - Diṭṭhi
6. Vicikicchānusaya - Vicikicchā
7. Avijjānusaya - Moha
The 3 Types of Kilesa (Defilements)
1. Vītikkama Kilesa - Transgressing defilements.
Eradicated by Sīla / Mahā - kusala.
2. Pariyutthāna Kilesa - Obsessive/arising defilements.
Eradicated by Samādhi / Mahaggata - kusala.
3. Anusaya Kilesa - Latent defilements.
Eradicated by Paññā / Magga - kusala.
8. Saṃyojana
It is called Saṃyojana because it binds beings so they cannot escape from Saṃsāra.
Those Saṃyojanas are:
(a) According to the Suttanta method, 10 types.
(b) According to the Abhidhamma method, 10 types.
(a) According to the Suttanta method (10) types
1. Kāmarāga Saṃyojana - Lobha
2. Rūparāga Saṃyojana - Lobha
3. Arūparāga Saṃyojana - Lobha
4. Paṭigha Saṃyojana - Dosa
5. Māna Saṃyojana - Māna
6. Diṭṭhi Saṃyojana - Diṭṭhi
7. Sīlabbataparāmāsa Saṃyojana - Diṭṭhi
8. Vicikicchā Saṃyojana - Vicikicchā
9. Uddhacca Saṃyojana - Uddhacca
10. Avijjā Saṃyojana - Moha
(b) According to the Abhidhamma method (10) types
1. Kāmarāga Saṃyojana - Lobha
2. Bhavarāga Saṃyojana - Lobha
3. Paṭigha Saṃyojana - Dosa
4. Māna Saṃyojana - Māna
5. Diṭṭhi Saṃyojana - Diṭṭhi
6. Sīlabbataparāmāsa Saṃyojana - Diṭṭhi
7. Vicikicchā Saṃyojana - Vicikicchā
8. Issā Saṃyojana - Issā
9. Macchariya Saṃyojana - Macchariya
10. Avijjā Saṃyojana - Moha
Orambhāgiya Saṃyojana - The 5 fetters that bind beings to the Sensuous planes (Kāma-bhūmi)
Those 5 Saṃyojanas are:
1. Kāmarāga 2. Paṭigha 3. Diṭṭhi
4. Sīlabbataparāmāsa 5. Vicikicchā
Uddhambhāgiya Saṃyojana - The 5 fetters that bind beings to the Fine-material and Immaterial planes (Rūpa/Arūpa-bhūmi)
Those 5 Saṃyojanas are:
1. Rūparāga 2. Arūparāga 3. Māna
4. Uddhacca 5. Avijjā
9. Kilesa
It is called Kilesa because it defiles, torments, and afflicts the minds of beings.
Those Kilesas are:
1. Lobha 2. Dosa 3. Moha 4. Māna 5. Diṭṭhi
6. Vicikicchā 7. Thīna 8. Uddhacca 9. Ahirika
10. Anottappa.
The 1,500 Defilements (Kilesa)
Mnemonic: (Omitted complex Burmese mnemonic poem for brevity).
(Omitted complex Burmese mnemonic poem for brevity).
(Omitted complex Burmese mnemonic poem for brevity). (A-che-pyu)
1. Nāmatepaññāsa - Citta and Cetasikas — 53 types.
2. Nipphanna Rūpa 18 types +
4. Lakkhaṇa Rūpa 4 types = 75 types.
5. Multiply by the 2 continuums: Ajjhatta (internal) and Bahiddha (external)
= 150.
6. Multiply by the 10 Kilesas = 1,500 defilements.
Comprehensive Review
In the Akusala Saṅgaha, there are 9 categories starting with Āsava. The Supreme Buddha taught them using various names according to the dispositions of the listeners. For example, Lobha alone is taught under 9 names:
1. Kāmāsava
2. Kāmogha
3. Kāmayoga
4. Abhijjhā Kāyagantha
5. Kāmupādāna
6. Kāmacchanda Nīvaraṇa
7. Kāmarāgānusaya
8. Kāmarāga Saṃyojana
9. Lobha Kilesa. Similarly, Dosa, Moha, Māna, Diṭṭhi, and others should also be analyzed.
Exercise Questions
1. Provide the meanings of (a) Āsava, (b) Ogha, and (c) Yoga respectively.
2. Explain why Thīna and Middha, being 2 cetasikas, form only 1 Nīvaraṇa.
3. Match how the Jhāna factors suppress the Nīvaraṇas when it is said that Jhāna Kusala subdues the Nīvaraṇa dhammas.
4. Match the 3 types of Kilesas with the Kusala dhammas capable of eradicating them.
5. Enumerate the 5 Orambhāgiya Saṃyojanas that bind beings to the lower planes.
Missaka Saṅgaha — 1. Hetu (6 Roots)
1. Hetu - The fundamental roots/causes of Kusala, Akusala, and Abyākata states are called Hetu.
Those Hetus are 6 types:
Lobha, Dosa, Moha, Alobha, Adosa, Amoha.
2. Jhāna
It is called Jhāna because it burns up opposing dhammas and closely examines the meditation object.
Those Jhānas are 7 types:
Vitakka, Vicāra, Pīti, Ekaggatā, Somanassa, Domanassa, Upekkhā.
By ultimate realities, they are 5: Vitakka, Vicāra, Pīti, Ekaggatā, Vedanā. (The last 3 are summarized under 1 Vedanā).
3. Maggaṅga
It is called Magga (Maggaṅga) because it is like a vehicle that transports one along the path to the 31 planes of existence or to liberation.
Those Maggaṅgas are 12 types:
1. Sammādiṭṭhi Maggaṅga - Paññā
2. Sammāsaṅkappa Maggaṅga - Vitakka
3. Sammāvācā Maggaṅga - Sammāvācā
4. Sammākammanta Maggaṅga - Sammākammanta
5. Sammā - ājīva Maggaṅga - Sammā-ājīva
6. Sammāvāyāma Maggaṅga - Vīriya
7. Sammāsati Maggaṅga - Sati
8. Sammāsamādhi Maggaṅga - Ekaggatā
9. Micchādiṭṭhi Maggaṅga - Diṭṭhi
10. Micchāsaṅkappa Maggaṅga - Vitakka
11. Micchāvāyāma Maggaṅga - Vīriya
12. Micchāsamādhi Maggaṅga - Ekaggatā
The 4 Magga Vehicles to the Apāya (Woeful States)
(9, 10, 11, 12)
The 8 Magga Vehicles to Sugati and Nibbāna
(1, 2, 3, 4, 5, 6, 7, 8)
4. Indriya
It is called Indriya because it controls or masters its respective material and associated mental phenomena.
Those Indriyas are 22 types:
1. Cakkhundriya - Cakkhu-pasāda
2. Sotindriya - Sota-pasāda
3. Ghānindriya - Ghāna-pasāda
4. Jivhindriya - Jivhā-pasāda
5. Kāyindriya - Kāya-pasāda
6. Itthindriya - Itthibhāva-rūpa
7. Purisindriya - Purisabhāva-rūpa
8. Manindriya - The 89 Cittas
9. Jīvitindriya - Rūpa-jīvita, Nāma-jīvita
10. Sukhindriya - Vedanā in Sukha-sahagata Kāya-viññāṇa
11. Dukkhindriya - Vedanā in Dukkha-sahagata Kāya-viññāṇa
12. Somanassindriya - Vedanā in the 62 Somanassa-sahagata cittas
13. Domanassindriya - Vedanā in the 2 Dosa-mūla cittas
14. Upekkhindriya - Vedanā in the 55 Upekkhā-sahagata cittas
15. Saddhindriya - Saddhā cetasika in the 59 Sobhana cittas
16. Vīriyindriya - Vīriya in the 73 Vīriya-associated cittas
17. Satindriya - Sati in the 59 Sobhana cittas
18. Samādhindriya - Ekaggatā in 72 cittas (excluding the 16 rootless non-Vīriya cittas and 1 Vicikicchā-sahagata citta)
19. Paññindriya - Paññā in the 39 Lokiya Tihetuka cittas
20. Anaññātaññassāmītindriya - Paññā in the Sotāpatti Magga citta
21. Aññindriya - Paññā in the higher 3 Magga cittas and lower 3 Phala cittas
22. Aññātāvindriya - Paññā in the Arahatta Phala citta
Notes-
5. Bala (Powers)
It is called Bala because it remains unshaken by opposing dhammas and firmly establishes its own functions without wavering.
Those Balas are 9 types:
1. Saddhā Bala - Saddhā in the 59 Sobhana cittas.
2. Vīriya Bala - Vīriya in the 73 Vīriya-associated cittas.
3. Sati Bala - Sati in the 59 Sobhana cittas.
4. Samādhi Bala - Ekaggatā in 72 cittas (excluding the 16 non-Vīriya cittas and 1 Vicikicchā-sahagata citta).
5. Paññā Bala - Paññā in the 47 Tihetuka cittas.
6. Hirī Bala - Hirī in the 59 Sobhana cittas.
7. Ottappa Bala - Ottappa in the 59 Sobhana cittas.
8. Ahirika Bala - Ahirika in the 12 Akusala cittas.
9. Anottappa Bala - Anottappa in the 12 Akusala cittas.
Notes
Dhammas not worthy of being called Bala-
6. Adhipati (Predominance)
It is called Adhipati because it overwhelmingly dominates the co-arising associated dhammas.
That Adhipati is 4 types:
1. Chandādhipati - Chanda in the 18 Dvihetuka javanas and 34 Tihetuka javanas.
2. Vīriyādhipati - Vīriya in the 18 Dvihetuka javanas and 34 Tihetuka javanas.
3. Cittādhipati - The 18 Dvihetuka javanas and 34 Tihetuka javanas = 52 Sādhipati javanas.
4. Vīmaṃsādhipati - Paññā in the 34 Tihetuka javanas.
Notes
Javanas not worthy of being Adhipati: The Ahetuka javana (Hasituppāda) and Ekahetuka javanas (the 2 Moha-mūla cittas) = (3) types.
The Distinct Difference Between Indriya Mastery and Adhipati Mastery
Adhipati mastery is like a king/president ruling over all affairs as the supreme head in a country. Indriya mastery is like a minister of a department ruling only within their respective domain.
Mnemonic: Adhipati rules supremely like a sole king without a rival; Indriya is like a minister who must comply with others' affairs while ruling over his own domain. This is how the two differ.
7. Āhāra (Nutriment)
It is called Āhāra because it generates and supports the co-arising phenomena.
That Āhāra is 4 types:
1. Kabaḷīkāro Āhāro - The physical nutritive essence (Ojā).
2. Phassāhāra - Phassa in the 89 Cittas.
3. Manosañcetanāhāra - Cetanā in the 89 Cittas.
4. Viññāṇāhāra - The 89 Cittas.
How the 4 Āhāras Support
1. Kabaḷīkāra Āhāra generates the Āhāraja - kalāpa (nutriment-born material groups).
2. Phassa generates the 3 Vedanās.
3. Manosañcetanā generates the Paṭisandhi - viññāṇa (rebirth consciousness).
4. Viññāṇāhāra generates Nāma and Rūpa.
Exercise Questions
1. Categorize the 6 Hetus (Roots) into Kusala and Akusala roots.
2. Among the 22 Indriyas, state the quantity of (a) Purely Rūpa Indriyas,
(b) Purely Nāma Indriyas, (c) Rūpa - Nāma Indriyas.
3. Does every Maggaṅga lead only to a good destination (Sugati)? If there are paths to Apāya, list them.
4. Explain the difference between Indriya mastery and Adhipati mastery.
5. Completely enumerate the javanas that are not worthy of being Adhipati.
6. According to the saying "Sabbesattā āhāraṭṭhitikā", explain how the 4 Āhāras support their resulting phenomena.
Bodhipakkhiya Saṅgaha
The synthesis combining the dhammas that are causes for attaining Bodhi-ñāṇa (Enlightenment) is called Bodhipakkhiya Saṅgaha.
In this Bodhipakkhiya Saṅgaha:
(a) Satipaṭṭhāna (4)
(b) Sammappadhāna (4)
(c) Iddhipāda (4)
(d) Indriya (5)
(e) Bala (5)
(f) Bojjhaṅga (7)
(g) Maggaṅga (8)
By means of these, 37 factors are shown.
(a) Satipaṭṭhāna (4)
Uninterruptedly watching over objects such as Kāya, Vedanā, Citta, and Dhamma is Satipaṭṭhāna.
That Satipaṭṭhāna is:
1. Kāyānupassanā Satipaṭṭhāna
2. Vedanānupassanā Satipaṭṭhāna
3. Cittānupassanā Satipaṭṭhāna
4. Dhammānupassanā Satipaṭṭhāna — making 4 types.
The ultimate reality is the Sati cetasika present in Mahā-kusala 8, Mahā-kiriya 8,
and Appanā javanas 26, totaling (42) cittas. The reason is:
1. Kāyānupassanā Satipaṭṭhāna contemplates the Rūpakkhandha object until it is perceived as repulsive (Asubha), thereby removing the Subha-vipallāsa (distortion of beauty).
2. Vedanānupassanā Satipaṭṭhāna contemplates the Vedanā object until it is perceived as suffering (Dukkha), thereby removing the Sukha-vipallāsa (distortion of happiness).
3. Cittānupassanā Satipaṭṭhāna contemplates the Citta object until it is perceived as impermanent (Anicca), thereby removing the Nicca-vipallāsa (distortion of permanence).
4. Dhammānupassanā Satipaṭṭhāna contemplates the Saññā and Saṅkhāra objects until they are perceived as non-self (Anatta), thereby removing the Atta-vipallāsa (distortion of self).
Thus,
Due to the differences in objects, the modes of contemplation,
and the differing functions of eradication, a single Sati is differentiated into 4 types.
(b) Sammappadhāna (4)
The energetic nature (Vīriya) of striving relentlessly without backing down or caring about bodily fatigue is Sammappadhāna.
That Sammappadhāna is of 4 kinds. By ultimate reality, it is solely the one Vīriya present in Mahā-kusala 8, Mahaggata Kusala 9, and Magga Kusala 4 — totaling (21) cittas.
1. The effort to abandon arisen Akusala.
2. The effort to prevent unarisen Akusala from arising.
3. The effort to arouse unarisen Kusala.
4. The effort to increase arisen Kusala. Because of these 4 functions, there are 4 types.
(c) Iddhipāda
The successful accomplishment of the results of Jhāna, Magga, and Phala is called Iddhi. The fundamental states leading to the accomplishment of these Iddhis are called Iddhipāda.
Those Iddhipādas are 4 types:
1. Chandiddhipāda - Chanda in Mahā-ku, Mahaggata-ku, Magga-ku.
2. Vīriyiddhipāda - Vīriya in those same cittas.
3. Cittiddhipāda - The (21) cittas themselves.
4. Vīmaṃsiddhipāda - Paññā in Mahā-ku Sampayutta 4, Mahaggata-ku 9,
and Magga - ku 4 — totaling (17) cittas.
4 Kinds of Iddhi
1. Pariññā Iddhi - The accomplishment of comprehending Dukkha Sacca.
2. Pahāna Iddhi - The accomplishment of abandoning Samudaya Sacca.
3. Sacchikaraṇa Iddhi - The accomplishment of realizing Nirodha Sacca.
4. Bhāvanā Iddhi - The accomplishment of developing Magga Sacca.
The 4 Adhipatis absolutely necessary for the accomplishment of these 4 Iddhis are called the 4 Iddhipādas.
(d) Indriya & (e) Bala
Because the five factors starting with Saddhā mature, become stable, and master their domains, they are called Indriyas.
Because they overcome opposing dhammas, they are also called Balas (Powers).
1. Saddhindriya, Saddhā Bala - Saddhā in Ku, Kiriya, Appanā (42).
2. Vīriyindriya, Vīriya Bala - Vīriya in those same cittas.
3. Satindriya, Sati Bala - Sati in those same cittas.
4. Samādhindriya, Samādhi Bala - Ekaggatā in those same cittas.
5. Paññindriya, Paññā Bala - Paññā in the 34 Tihetuka javanas.
(f) Bojjhaṅga
The constituent factors of Bodhi - ñāṇa (enlightenment) are called Bojjhaṅga. Those Bojjhaṅgas are 7 types:
1. Satisambojjhaṅga - Sati in Ku, Kiriya, Appanā 42.
2. Dhammavicayasambojjhaṅga - Paññā in the 34 Tihetuka javanas.
3. Vīriyasambojjhaṅga - Vīriya in the 42.
4. Pītisambojjhaṅga - Pīti in the 42.
5. Passaddhisambojjhaṅga - Kāya/Citta-passaddhi in the 42.
6. Samādhisambojjhaṅga - Ekaggatā in the 42.
7. Upekkhāsambojjhaṅga - Tatramajjhattatā in the 42.
3 Kinds of Bodhi
1. Sammāsambodhi - The enlightenment of a Perfectly Self-Awakened Buddha.
(For a Paññādhika Buddha - 4 Asaṅkheyyas and 100,000 aeons)
(For a Saddhādhika Buddha - 8 Asaṅkheyyas and 100,000 aeons)
(For a Vīriyādhika Buddha - 16 Asaṅkheyyas and 100,000 aeons)
2. Paccekabodhi - (2 Asaṅkheyyas and 100,000 aeons)
3. Aggasāvakabodhi - (1 Asaṅkheyya and 100,000 aeons)
(Mahāsāvakabodhi - 100,000 aeons)
(Pakatisāvakabodhi - from 1 or 2 lifetimes up to
100 or 1,000 lifetimes)
The Pāramīs (10 to 30) must be respectively fulfilled.
One has the right to choose the Bodhi - ñāṇa they prefer to enter Nibbāna.
(g) Maggaṅga
It is called Maggaṅga because it is the good and correct path that leads to Nibbāna. Those Maggaṅgas are 8 types:
1. Sammādiṭṭhi - Right view - Amoha in the 34 Tihetukas.
2. Sammāsaṅkappa - Right thought - Vitakka in the 42.
3. Sammāvācā - Right speech - Sammāvācā in the 16.
4. Sammākammanta - Right action - Sammākammanta in the 16.
5. Sammā - ājīva - Right livelihood - Sammā-ājīva in the 16.
6. Sammāvāyāma - Right effort - Vīriya in the 42.
7. Sammāsati - Right mindfulness - Sati in the 42.
8. Sammāsamādhi - Right concentration - Ekaggatā in the 42.
3 Groups of Maggaṅgas
1. Paññā Maggaṅga (2) - Sammādiṭṭhi, Sammāsaṅkappa.
2. Sīla Maggaṅga (3) - Sammāvācā, Sammākammanta, Sammā-ājīva.
3. Samādhi Maggaṅga (3) - Sammāvāyāma, Sammāsati, Sammāsamādhi.
(Formularized mnemonic for deriving the ultimate realities of the entire Bodhipakkhiya Saṅgaha)
1. Paṭṭhāna - sati, Indriya, Bala, Bojjhaṅga, Maggaṅga ultimate realities,
whenever associated with Mahā - kusala, Kiriya, and Appanā javanas, should be carefully collected.
2. Padhāna - sammappadhāna, Iddhipāda should be collected,
only in Kusala, as stated in the texts.
Exercise Questions
1. Enumerate the 37 Bodhipakkhiya (factors of enlightenment) just to be known.
2. Explain the modes of developing the 4 Satipaṭṭhānas and the functions they eradicate.
3. Answer the 4 Iddhipādas along with their ultimate realities.
4. Among the various Bodhi - ñāṇas entering Nibbāna, if one wishes to enter via Sammāsambodhi, how long must the Pāramīs be fulfilled?
5. Group the 8 Maggaṅgas into (a) Sīla, (b) Samādhi, and (c) Paññā categories.
Sabba Saṅgaha
Shows the: (a) Khandha (5)
(b) Upādānakkhandha (5)
(c) Āyatana (12)
(d) Dhātu (18)
(e) Sacca (4)
(a) Khandha (5)
The group of material phenomena and the group of mental phenomena are called Khandhas (Aggregates). Those Khandhas are 5:
1. Rūpakkhandha - The aggregate of the 28 Rūpas.
2. Vedanākkhandha - The aggregate of feeling (Vedanā).
3. Saññākkhandha - The aggregate of perception/memory (Saññā).
4. Saṅkhārakkhandha - The aggregate of mental formations/volitions (Saṅkhāra).
5. Viññāṇakkhandha - The aggregate of consciousness/knowing (Viññāṇa) of all cittas.
Notes
For example, when saying Rūpakkhandha (the aggregate of matter), it encompasses the group of 11 types: past, future, present, internal, external, gross, subtle, inferior, superior, distant, and near matter. Understand the other aggregates such as Vedanākkhandha in the same way.
Why Nibbāna Cannot be Included in the Khandhas
Nibbāna does not have the 11 divisions such as past Nibbāna, future Nibbāna, etc., and because it has no groupings, it cannot be termed a Khandha.
(b) Upādānakkhandha (5)
The aggregates which are the objects of clinging by the Upādānas are called Upādānakkhandha. Those Upādānakkhandhas are:
1. Rūpupādānakkhandha - The aggregate of 28 Rūpas.
2. Vedanupādānakkhandha - The aggregate of feeling.
3. Saññupādānakkhandha - The aggregate of perception.
4. Saṅkhārupakkhandha - The aggregate of mental formations.
5. Viññāṇupādānakkhandha - The aggregate of Lokiya (mundane) consciousness.
Notes
Even though the 5 Khandhas were already taught, the 5 Upādānakkhandhas must be taught again specifically for Vipassanā meditators.
(c) Āyatana (12)
Āyatana - They are called Āyatanas because they generate cittas and cetasikas and prolong Saṃsāra. Those Āyatanas are 12:
1. Cakkhāyatana - Cakkhu-pasāda
2. Sotāyatana - Sota-pasāda
3. Ghānāyatana - Ghāna-pasāda
4. Jivhāyatana - Jivhā-pasāda
5. Kāyāyatana - Kāya-pasāda
6. Rūpāyatana - Rūpārammaṇa
7. Saddāyatana - Saddārammaṇa
8. Gandhāyatana - Gandhārammaṇa
9. Rasāyatana - Rasārammaṇa
10. Phoṭṭhabbāyatana - Phoṭṭhabbārammaṇa
11. Manāyatana - The 89 Cittas
12. Dhammāyatana - Cetasika 52, Sukhuma-rūpa 16,
Nibbāna
(d) Dhātu (18)
Because they carry their own intrinsic nature, they are called Dhātu (elements). Those Dhātus are 18:
1. Cakkhu - dhātu - Cakkhu-pasāda
2. Sota - dhātu - Sota-pasāda
3. Ghāna - dhātu - Ghāna-pasāda
4. Jivhā - dhātu - Jivhā-pasāda
5. Kāya - dhātu - Kāya-pasāda
6. Rūpa - dhātu - Rūpārammaṇa
7. Sadda - dhātu - Saddārammaṇa
8. Gandha - dhātu - Gandhārammaṇa
9. Rasa - dhātu - Rasārammaṇa
10. Phoṭṭhabba - dhātu - Phoṭṭhabbārammaṇa
11. Cakkhuviññāṇa - dhātu - The 2 Cakkhu-viññāṇas
12. Sotaviññāṇa - dhātu - The 2 Sota-viññāṇas
13. Ghānaviññāṇa - dhātu - The 2 Ghāna-viññāṇas
14. Jivhāviññāṇa - dhātu - The 2 Jivhā-viññāṇas
15. Kāyaviññāṇa - dhātu - The 2 Kāya-viññāṇas
16. Mano - dhātu - Pañcadvārāvajjana and the 2 Sampaṭicchanas
17. Manoviññāṇa - dhātu - The 76 Cittas
18. Dhamma - dhātu - Cetasika 52, Sukhuma-rūpa 16, Nibbāna
Matching the 18 Dhātus
The 6 Doors, The 6 Objects, The 6 Consciousnesses
Receiving Dhātu, Impinging Dhātu, Arising Dhātu
Cakkhu - dhātu - Rūpa-dhātu - Cakkhuviññāṇa-dhātu
Sota - dhātu - Sadda-dhātu - Sotaviññāṇa-dhātu
Ghāna - dhātu - Gandha-dhātu - Ghānaviññāṇa-dhātu
Jivhā - dhātu - Rasa-dhātu - Jivhāviññāṇa-dhātu
Kāya - dhātu - Phoṭṭhabba-dhātu - Kāyaviññāṇa-dhātu
Mano - dhātu - Dhamma-dhātu - Manoviññāṇa-dhātu
Saṃsāra
Depending on one's perspective — whether viewing from the perspective of Khandha, Āyatana, or Dhātu—the uninterrupted, successive arising of the 5 Khandhas, the 12 Āyatanas, or the 18 Dhātus is called Saṃsāra.
(e) Sacca (4 Truths)
Sacca - They are called Sacca (Truth) because they are the ultimate real truths penetratively known only by the Noble (Ariya) individuals.
Those Saccas are 4:
1. Dukkha Sacca - The truth of suffering - Lokiya cittas 81, Cetasikas 51 (excluding Lobha), Rūpas 28.
2. Samudaya Sacca - The truth of the cause of suffering - The Lobha cetasika, known as Taṇhā.
3. Nirodha Sacca - The truth of the cessation of suffering - Nibbāna.
4. Magga Sacca - The truth of the path leading to the cessation of suffering - The 8 Maggaṅgas present in the 4 Magga cittas.
Sacca-vimutta (Truth-freed)
Dhammas freed from the 4 Truths:
From the 36 cetasikas associated with the 4 Magga cittas, excluding the 8 Maggaṅgas, the remaining 28 cetasikas + 1 citta = 29.
These 29 Magga - cittuppādas (Magga mental states), and
(1 Phala citta + 36 cetasikas = 37) the 37 Phala-cittuppādas are freed from the numbering of Sacca.
The 3 Taṇhās
1. Kāma Taṇhā - Lobha that craves sensuous objects like Rūpārammaṇa.
2. Bhava Taṇhā - Lobha relishing in existence, accompanied by Sassata-diṭṭhi (the eternalist view that an Atta exists within the aggregates and continuously transmigrates from life to life).
3. Vibhava Taṇhā - Lobha relishing in non-existence, accompanied by Uccheda-diṭṭhi (the annihilationist view that the Atta within the aggregates perishes at death).
The 108 True Taṇhās
1. The 3 Taṇhās multiplied by the 6 objects = 18.
2. 18 multiplied by the 3 times (Kāla) = 54.
3. 54 multiplied by the 2 continuums (internal/external) = 108.
Mnemonic: Set the three Taṇhās, multiply by Ārammaṇa, Kāla, and Santāna,
the true Taṇhās total one hundred and eight occurring in the body.
(A - che-pyu)
The 3 Truths (Saccas)
1. Sammuti Sacca - Conventional truth; names and designations commonly agreed upon by the majority.
2. Paramattha Sacca - Ultimate truth; Citta, Cetasika, Rūpa, Nibbāna.
3. Ariya Sacca - Noble truth; the 4 Truths known only by the Ariyas.
Exercise Questions
1. Since the 5 Khandhas were already taught, why must the Upādānakkhandhas be taught again?
2. Answer the ultimate realities of (a) Saṅkhārakkhandha, (b) Dhammāyatana, (c) Dukkha Sacca.
3. Explain the reason why Nibbāna cannot be included in the 5 Khandhas.
4. Enumerate the Sacca - vimutta dhammas.
5. Calculate precisely how the famous "108 true Taṇhās" are derived.
Curriculum section
Paccaya Section
The section that connects and demonstrates the occurrence of causes and effects is called the Paccaya Section.
Two Methods
In showing this cause - and-effect relationship, there are 2 methods:
1. Paṭiccasamuppāda Method (Cause and Effect)
2. Paṭṭhāna Method (Cause, Effect, and Conditioning Force/Satti)
Paṭiccasamuppāda (Dependent Origination)
How effects arise depending on causes:
1. Avijjā paccayā saṅkhārā,
2. Saṅkhāra paccayā viññāṇaṃ,
3. Viññāṇa paccayā nāmarūpaṃ,
4. Nāmarūpa paccayā saḷāyatanaṃ,
5. Saḷāyatana paccayā phasso,
6. Phassa paccayā vedanā,
7. Vedanā paccayā taṇhā,
8. Taṇhā paccayā upādānaṃ,
9. Upādāna paccayā bhavo,
10. Bhava paccayā jāti,
11. Jāti paccayā jarāmaraṇaṃ,
—— soka parideva dukkhadomanassupāyāsā sambhavanti.
1. Avijjā - Moha in the 12 Akusala cittas.
2. Saṅkhārā - The 29 past Lokiya Kusala and Akusala cetanās. 3. Viññāṇaṃ - Paṭisandhi-viññāṇa (rebirth consciousness), or Lokiya Vipāka Viññāṇa, or the Viññāṇa of the 89 Cittas.
4. Nāmarūpaṃ - (a) Paṭisandhi Nāma, Paṭisandhi Rūpa;
(b) Pavatti Nāma, Pavatti Rūpa.
5. Saḷāyatana - Cakkhāyatana, Sotāyatana,
Ghānāyatana, Jivhāyatana,
Kāyāyatana, Manāyatana.
6. Phassa (6) - When the 6 internal Āyatanas
and the 6 external Āyatanas meet — the 6 Viññāṇas (consciousnesses) arise. When these 3 coincide, the 6 Phassas arise:
1. Cakkhusamphassa. 2. Sotasamphassa.
3. Ghānasamphassa. 4. Jivhāsamphassa.
5. Kāyasamphassa. 6. Manosamphassa.
7. Vedanā (6)
1. Cakkhusamphassajā - vedanā
2. Sotasamphassajā - vedanā
3. Ghānasamphassajā - vedanā
4. Jivhāsamphassajā - vedanā
5. Kāyasamphassajā - vedanā
8. Taṇhā (6)
1. Rūpataṇhā 2. Saddataṇhā
3. Gandhataṇhā 4. Rasataṇhā
5. Phoṭṭhabbataṇhā 6. Dhammataṇhā
9. Upādānaṃ - The 4 Upādānas (Clingings)
1. Kāmupādāna - Clinging to sensuous objects.
2. Diṭṭhupādāna - Clinging to wrong views.
3. Sīlabbatupādāna - Clinging to wrong practices and observances.
4. Attavādupādāna - Clinging to the conscious mind as a self (Atta).
10. Bhava - Existence/Becoming caused by clinging (2) types:
1. Kamma - bhava - The 29 Lokiya Kusala/Akusala kammas.
2. Upapatti - bhava - The 32 Lokiya Vipākas, 35 Cetasikas, and Kammaja rūpa.
Note: Kamma - bhava is identical in ultimate reality to Saṅkhāra.
However, their conceptual nature differs:
Saṅkhāra refers to the past Lokiya Kusala/Akusala kamma that caused the present existence, while Kamma-bhava is the present Lokiya Kusala/Akusala kamma that will cause the future existence.
This means Saṅkhāra is the past cause for the present life, and Kamma-bhava is the present cause for the future life.
In "Upādāna paccayā bhavo", the term Bhava includes both Kamma-bhava and Upapatti-bhava.
11. Jāti - Birth is the Upapatti-bhava - obtaining Lokiya Vipāka Citta, Cetasika, and Kammaja rūpa.
In "Bhava paccayā jāti", Bhava refers only to Kamma-bhava, and Jāti implies Viññāṇa.
12. Jarāmaraṇaṃ - Aging and death are the certain, fundamental results once Jāti has occurred.
The effects that cannot be guaranteed to occur but may arise as secondary consequences are:
— Soka - Sorrow/grief due to the loss of relatives, etc. (Vedanā in the 2 Dosa-mūlas)
— Parideva - Lamentation/crying due to some loss (Sadda-rūpa produced by Cittaja Vipallāsa)
— Dukkha - Physical pain (Vedanā in Dukkha-sahagata Kāya-viññāṇa)
— Domanassa - Mental displeasure (Vedanā in the 2 Dosa-mūlas)
— Upāyāsa - Despair/extreme fatigue without voicing it
(Dosa in the 2 Dosa - mūlas).
These 5 are the secondary consequences of Jāti.
(a) Division by the 3 Periods of Time (Addhā)
1. Avijjā and Saṅkhāra occur in the Past period.
2. Viññāṇa, Nāmarūpa, Saḷāyatana, Phassa, Vedanā,
Taṇhā, Upādāna, and Bhava (Kamma - bhava)—these 8 occur in the Present period.
3. Jāti (Upapatti - bhava) and Jarāmaraṇa occur in the Future period.
(b) The 4 Layers (Saccas/Sections)
1. Past Cause Layer - Avijjā, Saṅkhāra.
2. Present Effect Layer - Viññāṇa, Nāmarūpa, Saḷāyatana,
Phassa, Vedanā.
3. Present Cause Layer - Taṇhā, Upādāna, Bhava.
4. Future Effect Layer - Jāti, Jarāmaraṇa.
Notes
To complete the 4 layers fully:
(a) The past causes and present causes must be grouped together.
(b) The future effects Jāti, Jarāmaraṇa are
identical to the present effects Viññāṇa, etc.
Thus, there are exactly 20 factors (modes) across the 4 layers:
1. Past Cause Layer (5 factors)
Avijjā, Saṅkhāra, Taṇhā, Upādāna, Bhava.
2. Present Effect Layer (5 factors)
Viññāṇa, Nāmarūpa, Saḷāyatana, Phassa, Vedanā.
3. Present Cause Layer (5 factors)
Taṇhā, Upādāna, Bhava, Avijjā, Saṅkhāra.
4. Future Effect Layer (5 factors)
Viññāṇa, Nāmarūpa, Saḷāyatana, Phassa, Vedanā.
The 3 Links (Sandhi)
When connecting the ends and beginnings of the 4 layers,
the following 3 places are obtained:
1. Cause - to-Effect Link - Kamma-bhava to Viññāṇa.
2. Effect - to-Cause Link - Vedanā to Taṇhā.
3. Cause - to-Effect Link - Saṅkhāra to Viññāṇa.
The 3 Rounds (Vaṭṭa)
1. Wanting results in acting; acting results in getting; getting results in wanting again. This continuous cycling of cause and effect is called Vaṭṭa (the round).
1. Avijjā, Taṇhā, Upādāna form the Kilesa - vaṭṭa (Round of Defilements).
2. Saṅkhāra and Kamma - bhava form the Kamma-vaṭṭa (Round of Action).
3. Viññāṇa, Nāmarūpa, Saḷāyatana, Phassa, Vedanā,
Jāti, Jarāmaraṇa form the Vipāka - vaṭṭa (Round of Results).
The 2 Roots of the Round (Vaṭṭa-mūla)
1. The root of the past causes is Avijjā.
2. The root of the present causes is Taṇhā.
The Cause of Avijjā
While the Vipāka - vaṭṭa (such as Viññāṇa, Nāmarūpa) is occurring, the Āsavas (Lobha, Diṭṭhi, Moha) arise.
Because of those Āsavas, Avijjā arises. Because of Avijjā, Saṅkhāra arises, and so forth. As long as the 2 roots of the round are not severed, one will merely continue to cycle through various existences. This shows that the continuous cycling of the multitude of beings through the various existences of humans, devas, brahmās, and animals is not created by any Creator, but is happening simply because of their own actions.
How to Sever the Paṭiccasamuppāda
A person who sees the suffering of Saṃsāra and is terrified of it develops Vipassanā meditation. By sequentially cutting off the Āsavas through the Ariya Maggas, and finally severing the 2 roots of the round completely through the Arahatta Magga,
the wheel of Paṭiccasamuppāda is decisively severed.
This is the Paṭiccasamuppāda method showing the causal continuum of beings.
It is the Paṭiccasamuppāda method.
Exercise Questions
1. Explain the differences between the two methods of demonstrating cause and effect.
2. In the Paṭiccasamuppāda method, specifically answer what "Bhava" refers to in "Upādāna paccayā bhavo" and "Bhava paccayā jāti".
3. Answer the 4 layers and 3 links of Paṭiccasamuppāda.
4. Explain how the 20 modes/factors are derived from the 12 factors of Paṭiccasamuppāda.
5. What is the cause that gives rise to Avijjā? Answer it.
Paṭṭhāna Method
The method that demonstrates the conditioning force (Satti) that can involve cause and effect in the living and cycling of beings—using Paccaya (conditioning state), Paccayuppanna (conditioned state), and Paccayasatti (conditioning force)—is the Paṭṭhāna method. Those Paṭṭhāna conditions are the 24 Paccayas:
1. Hetu Paccaya - The 6 Roots as conditioning states.
2. Ārammaṇa Paccaya - The 6 Objects as conditioning states.
3. Adhipati Paccaya - The 4 Predominant factors as conditioning states.
4. Anantara Paccaya - The uninterrupted cognitive series as conditioning states.
5. Samanantara Paccaya - The well-uninterrupted cognitive series as conditioning states.
6. Sahajāta Paccaya - Co-arising factors as conditioning states.
7. Aññamañña Paccaya - Mutually supporting factors as conditioning states.
8. Nissaya Paccaya - The dependent bases as conditioning states.
9. Upanissaya Paccaya - Powerful decisive supports as conditioning states.
10. Purejāta Paccaya - Pre-arising factors as conditioning states.
11. Pacchājāta Paccaya - Post-arising factors as conditioning states.
12. Āsevana Paccaya - Habitual repetition as conditioning states.
13. Kamma Paccaya - Kusala/Akusala kammas as conditioning states.
14. Vipāka Paccaya - Resultant factors as conditioning states.
15. Āhāra Paccaya - The 4 Nutriments as conditioning states.
16. Indriya Paccaya - [Faculty conditioning states].
17. Jhāna Paccaya - The 5 Jhāna factors as conditioning states.
18. Magga Paccaya - The 12 Maggaṅgas as conditioning states.
19. Sampayutta Paccaya - Associated factors as conditioning states.
20. Vippayutta Paccaya - Dissociated factors as conditioning states.
21. Atthi Paccaya - Present/existing factors as conditioning states.
22. Natthi Paccaya - Absent/non-existing factors as conditioning states.
23. Vigata Paccaya - Departed factors as conditioning states.
24. Avigata Paccaya - Non-departed factors as conditioning states.
(a) Nāma conditions Nāma (6 Paccayas)
The 6 types of conditions where a Nāma conditioning state (Paccaya) supports a Nāma conditioned state (Paccayuppanna):
1. Anantara Paccaya, 2. Samanantara Paccaya
3. Āsevana Paccaya, 4. Sampayutta Paccaya
5. Natthi Paccaya, 6. Vigata Paccaya
(1) Anantara Paccaya
The condition that supports without any gap (uninterruptedly) is called Anantara Paccaya.
Just as a Universal Monarch father passing away causes his eldest son, the crown prince, to become king.
Paccaya (Conditioning state) - The preceding 89 Cittas and 52 Cetasikas, excluding the Cuti of Arahants.
Paccayuppanna (Conditioned state) - The succeeding 89 Cittas and 52 Cetasikas, including the Cuti of Arahants.
(2) Samanantara Paccaya
The condition that supports thoroughly without any gap.
(The Paccaya and Paccayuppanna are completely identical to Anantara Paccaya).
(3) Āsevana Paccaya
The state that supports by occurring repeatedly over and over again.
For example, perfume repeatedly applied to the front enhances the fragrance applied subsequently.
Paccaya - The preceding 47 Lokiya javanas and 52 cetasikas, excluding the final javana.
Paccayuppanna - The succeeding 51 javanas and 52 cetasikas, excluding the first javana and Phala javanas.
(4) Sampayutta Paccaya
The condition that supports by associating together.
For example, Catumadhura (honey, ghee, molasses, oil) mixed together produces a distinct flavor.
Paccaya - The 4 Nāma-khandhas (Citta 89, Cetasika 52) during Pavatti and Paṭisandhi that mutually associate.
Paccayuppanna - Those same mutally supported 4 Nāma-khandhas.
(5) Natthi Paccaya
The condition that supports by being absent/non-existent.
For example, the absence/retirement of the minister supports the deputy minister in becoming the minister.
(Paccaya and Paccayuppanna are all identical to Anantara Paccaya).
(6) Vigata Paccaya
The condition that supports by having departed.
For example, the setting of the sun supports the rising of the moon.
(Paccaya and Paccayuppanna are all identical to Anantara Paccaya).
(b) Nāma conditions Nāma-Rūpa (5 Paccayas)
The 5 types of conditions where a Nāma conditioning state supports a Nāma-Rūpa conditioned state:
1. Hetu Paccaya 2. Kamma Paccaya 3. Vipāka Paccaya
4. Jhāna Paccaya, 5. Magga Paccaya
(1) Hetu Paccaya
The condition that supports by being a root cause.
For example, the taproot of a tree supports the entire trunk.
Paccaya - The 6 Roots: Lobha, Dosa, Moha, Alobha, Adosa, Amoha.
Paccayuppanna - Sahetuka cittas 71, Cetasikas 52 (excluding Moha in the 2 Moha-mūlas), Sahetuka Cittaja rūpa, Sahetuka Paṭisandhi Kammaja rūpa.
(b) Kamma Paccaya
The condition that supports by being a kamma cause.
For example, a seed, when conditions are right, produces the shoot and the tree.
(1) Sahajāta Kamma - Kamma that supports by co-arising.
(2) Nānākkhaṇika Kamma - Kamma that supports at a different time.
(1) Sahajāta Kamma
The condition where the time of the kamma cetanā arising and the time of yielding the result occur simultaneously.
For example, grafting a branch that already has fruits and flowers.
Paccaya - Cetanā in the 89 Cittas.
Paccayuppanna - The 89 Cittas, 51 Cetasikas (excluding Cetanā), Cittaja rūpa, Paṭisandhi Kammaja rūpa.
(2) Nānākkhaṇika Kamma
The condition where the moment of performing the kamma and the moment of yielding the result are different.
For example, the time of planting the seed and the time of bearing fruits and flowers are different.
Paccaya - The 33 past Kusala and Akusala cetanās.
Paccayuppanna - The 36 Vipāka Nāma-khandhas, 38 Cetasikas,
and all Kammaja rūpas.
(3) Vipāka Paccaya
The condition that supports calmly and effortlessly without active struggling (byāpāra).
For example, taking shelter under a tree that provides cool, peaceful shade.
Paccaya - All 36 Vipāka cittas, 38 Cetasikas.
Paccayuppanna - The mutually supporting 36 Vipāka cittas, 38 Cetasikas, Cittaja rūpas (excluding the two Viññattis), and Paṭisandhi Kammaja rūpa.
(4) Jhāna Paccaya
The condition that supports by closely observing objects like Kasiṇas and burning up the opposing Nīvaraṇas.
For example, a hunter taking aim intently at the prey he wishes to shoot.
Paccaya - The 5 Jhāna factors: Vitakka, Vicāra, Pīti, Ekaggatā, Vedanā.
Paccayuppanna - The 79 Cittas (excluding the 10 Dvi-pañcaviññāṇas), 52 Cetasikas, Cittaja rūpa, and Paṭisandhi Kammaja rūpa.
(5) Magga Paccaya
The condition that supports like a pathway leading to Sugati, Duggati, or Nibbāna.
For example, boats and ships transport passengers to their desired destinations.
Paccaya - The 9 Maggaṅga factors: Paññā, Vitakka, the 3 Viratīs, Vīriya, Sati, Ekaggatā, Diṭṭhi.
Paccayuppanna - The 71 Sahetuka cittas, 52 Cetasikas,
Sahetuka Cittaja rūpa, and Sahetuka Paṭisandhi Kammaja rūpa.
(c) Nāma conditions Rūpa (1 Paccaya) — Pacchājāta Paccaya
The condition where the later - arising Nāma dhammas support the earlier-arising Rūpa dhammas.
For example, rainwater that falls later nourishes the trees planted earlier.
Paccaya - The succeeding 85 Cittas and 52 Cetasikas (excluding the 4 Arūpa vipākas) starting from the first Bhavaṅga, when occurring in the Pañcavokāra-bhūmi.
Paccayuppanna - The Ekaja-kāya, Dvija-kāya, Tija-kāya, and Catuja-kāya that arose simultaneously with the preceding cittas (starting from Paṭisandhi) and have reached the static (Ṭhiti) phase of matter.
Notes
The Kammaja rūpa that arises at the Uppāda (arising) phase of the Paṭisandhi citta is Ekaja-kāya (one-born body). The Kammaja and Utuja rūpas at the Ṭhiti (static) phase of Paṭisandhi form the Dvija-kāya (two-born body).
At the Uppāda phase of the first Bhavaṅga following Paṭisandhi, Kammaja, Utuja, and Cittaja rūpas form the Tija-kāya (three-born body). When Āhāraja rūpa begins to spread, Kammaja, Utuja, Cittaja, and Āhāraja rūpas form the Catuja-kāya (four-born body).
(d) Rūpa conditions Nāma (1 Paccaya) — Purejāta Paccaya
The condition where earlier - arising Rūpa dhammas support the later-arising Nāma dhammas by existing previously.
For example, the sun, moon, and stars created at the beginning of the world support the humans and beings born later.
(1) Ārammaṇa Purejāta
The condition where the earlier - arising objective Rūpa supports the later-arising Nāma dhammas.
Paccaya - The present 18 Nipphanna rūpas.
Paccayuppanna - The 54 Kāma cittas and 50 Cetasikas (excluding Appamaññā and the 2 Abhiññās) when occurring in the Pañcavokāra-bhūmi.
(2) Vatthu Purejāta
The condition where the earlier - arising physical bases (Vatthu rūpas) support the later-arising dependent Nāma dhammas.
(a) Cha Vatthu (The 6 Bases)
Paccaya - The earlier-arising 6 Vatthu rūpas during Pavatti.
Paccayuppanna - The later-arising 7 Viññāṇa-dhātus (excluding the 4 Arūpa vipākas) when occurring in the Pañcavokāra-bhūmi.
(b) Hadaya Vatthu
Paccaya - During the Maraṇāsanna (near-death) period, the Hadaya-vatthu that arises simultaneously with the 17th citta counting backward from the Cuti citta.
Paccayuppanna - During the Maraṇāsanna period, Manodvārāvajjana, 29 Kāma javanas, 11 Tadārammaṇas, and 2 Abhiññās.
(e) Paññatti, Nāma, Rūpa condition Nāma (2 Paccayas)
1. Ārammaṇa Paccaya, 2. Upanissaya Paccaya
(1) Ārammaṇa Paccaya
The object condition that supports by being an object.
For example, ropes and walking sticks assist someone who is weak.
Paccaya - All 6 objects: Citta, Cetasika, Rūpa, Nibbāna, and Paññatti.
Paccayuppanna - All 89 Cittas and 52 Cetasikas.
(2) Upanissaya Paccaya
The condition that supports by being a powerful decisive support.
For example, the earth and rain act as powerful supports for the survival and growth of beings.
(a) Ārammaṇūpanissaya
(b) Anantarūpanissaya
(c) Pakatūpanissaya
(a) Ārammaṇūpanissaya Paccaya
(It is identical to Ārammaṇādhipati Paccaya).
(b) Anantarūpanissaya
(It is identical to Anantara Paccaya).
(c) Pakatūpanissaya
The condition that supports by being a naturally strong intrinsic cause.
Paccaya - The powerful previously occurring 89 Cittas, 52 Cetasikas, 28 Rūpas, and conceptual things like Kalyaṇamitta (good friends) and Senāsana (dwellings).
Paccayuppanna - The subsequently occurring 89 Cittas and 52 Cetasikas.
(f) Nāma-Rūpa conditions Nāma-Rūpa (9 Paccayas)
1. Adhipati, 2. Sahajāta, 3. Aññamañña,
4. Nissaya, 5. Āhāra, 6. Indriya,
7. Vippayutta, 8. Atthi, 9. Avigata.
(1) Adhipati Paccaya
The condition that supports by dominating as the supreme leader.
For example, a Universal Monarch rules and dominates without any rival.
(a) Sahajātādhipati, (b) Ārammaṇādhipati.
(a) Sahajātādhipati
The condition that supports by dominating while co-arising.
Paccaya - Any one of the 3 or 4 ultimate Adhipati realities: Chandādhipati, Vīriyādhipati, Cittādhipati, Vīmaṃsādhipati.
Paccayuppanna - The 52 Sādhipati javanas (excluding the acting Adhipati reality), 51 Cetasikas (excluding Vicikicchā), and Sādhipati Cittaja rūpas.
(b) Ārammaṇādhipati
The condition that supports by dominating as an object.
Paccaya - The 18 highly esteemed desirable (Iṭṭha) Nipphanna rūpas; the 84 Cittas (excluding the 2 Dosa-mūlas, 2 Moha-mūlas, and Dukkha-sahagata Kāya-viññāṇa); the 47 Cetasikas (excluding Dosa, Issā, Macchariya, Kukkucca, and Vicikicchā); and Nibbāna (Conditioning states).
Paccayuppanna - The highly esteeming 8 Lobha-mūla cittas, 8 Mahā-kusala cittas, 4 Mahā-kiriya Ñāṇasampayutta cittas, 8 Lokuttara cittas, and 45 Cetasikas (excluding Dosa, Issā, Macchariya, Kukkucca, Vicikicchā, and Appamaññā) (Conditioned states).
Matching the Ārammaṇādhipati Paccaya and Paccayuppanna
Mnemonic — The 76 Lokiya cittas (excluding Lobha-mūlas [sic], Dosa-mūlas, Mohas, and Dukkha), along with Catu-jīvita and Nipphanna rūpas are highly esteemed. The sensuous Kusala, Vippayutta cittas, known in the world as the 17 Kusalas, are greatly revered. Furthermore, the 4 Kusala-sampayutta cittas revere the lower Magga/Phala and Nibbāna. As for the 4 Kiriya-sampayutta cittas, they revere Nibbāna and the highest Magga/Phala. The 8 Lobha cittas revere the immortal Nibbāna. Thus is the record of the Glorious Victor.
Explanation of Meanings
1. The highly esteemed object conditions — the 18 desirable Nipphanna rūpas, 76 Lokiya cittas (excluding the 2 Moha-mūlas, 2 Dosa-mūlas, and Dukkha-sahagata Kāya-viññāṇa), and 47 Cetasikas (excluding the Dosa-catukka 4 and Vicikicchā)—serve as Ārammaṇādhipati conditions for the highly esteeming 8 Lobha-mūla cittas.
2. The highly esteemed 17 Lokiya Kusala cittas serve as Ārammaṇādhipati conditions for the highly esteeming 4 Mahā-kusala Ñāṇavippayutta cittas.
3. The highly esteemed 17 Lokiya Kusalas, 3 lower Maggas, 3 lower Phalas, and Nibbāna serve as Ārammaṇādhipati conditions for the highly esteeming 4 Mahā-kusala Ñāṇasampayutta cittas.
4. The highly esteemed Arahatta Magga, Arahatta Phala, and Nibbāna serve as Ārammaṇādhipati conditions for the 4 Mahā-kiriya Ñāṇasampayutta cittas.
5. The highly esteemed Nibbāna serves as the Ārammaṇādhipati condition for the highly esteeming 8 Lokuttara cittas.
(2) Sahajāta Paccaya
The condition that supports by co - arising.
For example, the light of a lamp clearly illuminates itself and all surrounding objects.
Paccaya - All 4 Pavatti and Paṭisandhi Nāma-khandhas, 4 Mahābhūtas; when in the Pañcavokāra-bhūmi, the 75 Cittas (excluding the 4 Arūpa vipākas, 10 Dvi-pañcaviññāṇas, and Arahant’s Cuti); the Pañcavokāra Paṭisandhi Nāma-khandhas, and Hadaya-vatthu.
Paccayuppanna - All 4 Pavatti and Paṭisandhi Nāma-khandhas, 28 Rūpas, Cittaja rūpa, Paṭisandhi Kammaja rūpa;
the Pañcavokāra Paṭisandhi Nāma - khandhas, and Hadaya-vatthu.
(3) Aññamañña Paccaya
The condition that supports mutually and reciprocally.
For example, the three legs of a tripod support one another from falling.
Paccaya - All 4 Pavatti and Paṭisandhi Nāma-khandhas, 4 Mahābhūtas, the Pañcavokāra Paṭisandhi
Nāma - khandhas, and Hadaya-vatthu.
Paccayuppanna - All 4 Pavatti and Paṭisandhi Nāma-khandhas, 4 Mahābhūtas, the Pañcavokāra Paṭisandhi Nāma-khandhas, and Hadaya-vatthu.
(4) Nissaya Paccaya
The condition that supports by being a dependent base.
For example, the earth is the base for trees and so on; the canvas is the base for a painting.
(a) Sahajātanissaya, (b) Purejātanissaya
Notes
Sahajātanissaya is identical to Sahajāta. Purejātanissaya is identical to Vatthupurejāta.
(5) Āhāra Paccaya
The condition that supports by sustaining/nourishing.
For example, a prop supports an old house or monastery from collapsing.
(a) Rūpa Āhāra, (b) Nāma Āhāra
(a) Rūpa Āhāra
Paccaya - Catusamuṭṭhānika Ojā (Nutritive essence of 4 origins).
Paccayuppanna - The Catusamuṭṭhānika rūpas in the same or different kalāpas.
(b) Nāma Āhāra
Paccaya - Phassa, Cetanā, Viññāṇa.
Paccayuppanna - The co-arising 89 Cittas, 52 Cetasikas, Cittaja rūpas,
and Paṭisandhi Kammaja rūpas.
(6) Indriya
The condition that supports by exerting mastery/control.
(a) Purejātindriya
(b) Rūpajīvitindriya
(c) Sahajātindriya
(a) Purejātindriya
Paccaya - The 5 Vatthus having Majjhimāyuka (medium lifespan) that arise simultaneously with the Atīta-bhavaṅga.
Paccayuppanna - The 10 Dvi-pañcaviññāṇas, and the 7 Sabbacittasādhāraṇa cetasikas.
(b) Rūpajīvitindriya
Paccaya - Rūpa-jīvitindriya.
Paccayuppanna - The 9 Kammaja rūpas in the same kalāpa (excluding Rūpa-jīvitindriya itself).
(c) Sahajātindriya
Paccaya - The 8 Nāma Indriya ultimate realities: Jīvita, Citta, Vedanā, Saddhā, Vīriya, Sati, Ekaggatā, Paññā.
Paccayuppanna - The co-arising 89 Cittas, 52 Cetasikas, Cittaja rūpas, and Paṭisandhi Kammaja rūpas.
(7) Vippayutta Paccaya
The condition that supports without associating/mixing together.
For example, the 6 flavors (sweet, sour, salty, spicy, hot, astringent, bitter) produce a delicious taste without completely blending into one another.
(a) Sahajāta Vippayutta,
(b) Purejāta Vippayutta,
(c) Pacchājāta Vippayutta.
(a) Sahajāta Vippayutta
Paccaya - When in the Pañcavokāra-bhūmi: the 75 Cittas (excluding the 4 Arūpa vipākas, 10 Dvi-pañcaviññāṇas, and Arahant’s Cuti), 52 Cetasikas, the 4 Pavatti and Paṭisandhi Nāma-khandhas, and the Pañcavokāra Paṭisandhi Nāma-khandhas/Hadaya-vatthu.
Paccayuppanna - Cittaja rūpas, Paṭisandhi Kammaja rūpas, the Pañcavokāra Paṭisandhi Nāma-khandhas/Hadaya-vatthu.
(b) Purejāta Vippayutta is identical to Purejāta.
(c) Pacchājāta Vippayutta is identical to Pacchājāta.
(8) Atthi Paccaya
The condition that supports by existing together.
For example, the earth sustains and supports all living and non-living things existing upon it.
The 6 Types of Atthi
(a) Sahajāta - atthi - Identical to Sahajāta.
(b) Purejāta - atthi — Identical to Purejāta.
(c) Pacchājāta - atthi — Identical to Pacchājāta.
(d) Ārammaṇa - atthi — Identical to Ārammaṇa.
(e) Āhāra - atthi - Identical to Rūpa Āhāra.
(f) Indriya - atthi - Identical to Rūpa-jīvitindriya.
(9) Avigata Paccaya
The condition that supports by not having departed.
For example, the great ocean sustains the lives of turtles and fish that have not departed from it.
The 6 Types of Avigata
(a) Sahajāta Avigata — Identical to Sahajāta.
(b) Purejāta Avigata — Identical to Purejāta.
(c) Pacchājāta Avigata — Identical to Pacchājāta.
(d) Ārammaṇa Avigata — Identical to Ārammaṇa.
(e) Āhāra Avigata — Identical to Rūpa Āhāra.
(f) Indriya Avigata — Identical to Rūpa-jīvitindriya.
Therefore:
(a) Nāma conditions Nāma - 6 Paccayas
(b) Nāma conditions Nāma - Rūpa - 5 Paccayas
(c) Rūpa conditions Nāma - 1 Paccaya
(d) Nāma conditions Rūpa - 1 Paccaya
(e) Paññatti, Nāma, Rūpa condition Nāma - Rūpa - 2 Paccayas
(f) Nāma - Rūpa conditions Nāma-Rūpa - 9 Paccayas
Altogether there are 24 Paccayas.
Analyzing the 24 Paccayas by the 3 Periods of Time
Present (15) Paccayas - Hetu, Sahajāta, Aññamañña, Nissaya, Purejāta, Pacchājāta, Vipāka, Āhāra, Indriya, Jhāna, Magga, Sampayutta, Vippayutta, Atthi, Avigata.
Past (5) Paccayas - Anantara, Samanantara, Āsevana,
Natthi, Vigata.
Present/Past (Dvikālika) (1) Paccaya -
Kamma Paccaya (Sahajāta Kamma is Present, Nānākkhaṇika Kamma is Past).
All 3 Times and Time - freed (Tikālika & Kālavimutta) (3) Paccayas -
Ārammaṇa, Adhipati, Upanissaya.
A Few Notes Regarding the Paṭṭhāna Texts
How the 8 Paccayas Turn into 9 Types
The 24 Paṭṭhāna conditions, in their most condensed form, consist of only 4 Paccayas. All are encompassed within these 4:
Ārammaṇa, Upanissaya, Kamma, Atthi (4 Paccayas).
Among these 4, Atthi Paccaya expands into 5 types: 1. Sahajāta-atthi,
2. Purejāta - atthi,
3. Pacchājāta - atthi,
4. Rūpāhāra - atthi,
5. Rūpajīvitindriya - atthi.
Therefore, there are 8 Paccayas:
Ārammaṇa, Upanissaya, Kamma, Sahajāta, Purejāta,
Pacchājāta, Āhāra, Indriya (8 Paccayas).
Among those 8, Upanissaya expands into Anantarūpanissaya and Pakatūpanissaya, producing 9 types:
1. Ārammaṇa type 2. Sahajāta type 3. Anantarūpanissaya type, 4. Pakatūpanissaya type, 5. Kamma type
6. Purejāta type 7. Pacchājāta type 8. Rūpāhāra type 9. Rūpajīvitindriya type. Making 9 types.
Mnemonic:
1. Ā, Sa, U, Re, Cchā, Kamme, Hāre, Indri, there are 8.
2. From those 8, U splits into two, know them as 9 types.
3. Fifteen Saha, eight Ā, seven Nan, six Vatthu, four Pacchā, three Hāro,
three Indri, two Pakatū, take one Kam, 9 types; memorize this well.
Analyzing Rūpa, Nāma, and Paññatti
The 28 Rūpas are Rūpa (Matter).
The 89 Cittas, 52 Cetasikas, and Nibbāna are Nāma (Mind).
The common names and terms used to designate these Nāma and Rūpa
are Paññatti (Concepts).
The 2 Types of Paññatti
Sadda - paññatti - It is called Sadda-paññatti because names, usages, and spoken sounds make meanings known in various ways.
Attha - paññatti - It is called Attha-paññatti because the various forms, shapes, and material objects are what is made known.
Various Types of Attha-paññatti
— Tajjā-paññatti — Concepts based on true phenomena existing in ultimate reality (Paramattha), such as hardness, softness, heat, cold, touch, feeling.
— Upādā-paññatti — Concepts derived by grasping at ultimate realities, generally referred to as man, woman, etc.
— Samūha-paññatti — Concepts of assembled collections, such as house, cart, car.
— Saṇṭhāna-paññatti — Designations of shape, such as round, circular, square.
— Santati-paññatti — The concept of a continuum of preceding and succeeding arisings and passings away.
— Kāla-paññatti — Designations of time, such as morning, noon, evening.
— Disā-paññatti — Designations of direction, such as east, west, south, north.
— Addhā-paññatti — Designations of distance/measurement, such as fingerbreadth, span, cubit, yard, yojana, mile, furlong.
— Ākāsa-paññatti — Designations of empty space, voids, and gaps.
— Desa-paññatti — Designations of places, such as water, land, forest, mountain, city, village, country.
— Kasiṇa-paññatti — Designations like earth-kasiṇa, water-kasiṇa, etc.
Various Types of Sadda-paññatti
Nāma, Nāmakamma, Nāmadheyya, Nāmanirutti,
Nāmabyañjana, Nāma - abhilāpa.
1. It is called Nāma because names incline towards the meaning.
2. It is called Nāmakamma because it is the act of designating an inclination towards meaning.
3. It is called Nāmadheyya because names are assigned and borne by ancient predecessors.
4. It is called Nāmabyañjana because it clearly expresses the meaning.
5. It is called Nāmanirutti because it is vocalized and recited as it has been noted.
6. It is called Nāma - abhilāpa because it is spoken towards the meaning.
The 6 Types of Sadda-paññatti
1. Vijjamāna - paññatti 2. Avijjamāna-paññatti
3. Vijjamānena Avijjamāna - paññatti,
4. Avijjamānena Vijjamāna - paññatti,
5. Vijjamānena Vijjamāna - paññatti,
6. Avijjamānena Avijjamāna - paññatti.
1. A concept of that which exists in ultimate reality is Vijjamāna-paññatti (e.g., Citta, Phassa, Vedanā).
2. A concept of that which does not exist in ultimate reality is Avijjamāna-paññatti (e.g., man, woman, water, land).
3. A concept combining an existent and a non - existent is Vijjamānena Avijjamāna-paññatti (e.g., the snare of Taṇhā, a man consumed by Dosa).
4. A concept combining a non - existent and an existent is Avijjamānena Vijjamāna-paññatti (e.g., a woman's voice, a man's scent).
5. A concept combining an existent and an existent is Vijjamānena Vijjamāna-paññatti (e.g., Cakkhu-viññāṇa citta).
6. A concept combining a non - existent and a non-existent is Avijjamānena Avijjamāna-paññatti (e.g., husband and wife, brothers).
Mano-dvāra Vīthi for Comprehending the Meaning of Concepts
Saddaṃ paṭhamacittena, tītaṃ dutiya cetasā,
nāmaṃ tatiyacittena, atthaṃ catuttha cetasā.
For example, upon hearing the sound "Go" (cow):
1. Taking the present "Go" sound object, the Sota-dvārika Vīthi occurs first.
2. Taking the past "Go" sound object, the second Tadanuvattaka Mano-dvāra Vīthi occurs.
3. Taking the conceptual name "Go", the third Suddha Mano-dvārika Vīthi occurs.
4. Taking the substantive object/meaning of the concept, the fourth Suddha Mano-dvārika Vīthi occurs.
Thus, every time a Pañca - dvārika Vīthi citta occurs, four Tadanuvattaka Mano-dvāra Vīthis must follow closely behind.
At the end of these (4) Vīthis, the required meaning is completely grasped.
This is the Vīthi sequence for a single letter. For (2) letters, there are (6) Vīthis; for (3) letters, (8) Vīthis, progressing accordingly.
Exercise Questions
1. Among the 24 Paṭṭhāna conditions, answer the Paccaya (conditioning state) and Paccayuppanna (conditioned state) of the Nānākkhaṇika Kamma Paccaya.
2. Answer the Paccayuppanna states of the Ārammaṇādhipati Paccaya.
3. Use an example to explain how Anantara Paccaya supports its Paccayuppanna states.
4. Explain the cause and effect states of the following Paccayas:
(a) Rūpa Āhāra Paccaya, (b) Rūpa Jīvitindriya Paccaya.
5. Analyze the 24 Paccayas by the periods of time (Kāla).
6. Following the saying "If you don't master the lineages, don't touch Paṭṭhāna",
explain how the 8 Paccayas turn into 9 types.
7. Provide the meanings of (a) Sadda - paññatti, and (b) Attha-paññatti.
Curriculum section
Kammaṭṭhāna Section
The section that teaches Samatha bhāvanā and Vipassanā bhāvanā is the Kammaṭṭhāna section.
Samatha bhāvanā - The development and cultivation of concentration (Samādhi) by taking conceptual objects like the Kasiṇas.
Vipassanā bhāvanā - The analytical contemplation and development focusing on the Nāma and Rūpa formations belonging to the three planes, examining them through the 3 characteristics of Anicca, Dukkha, and Anatta.
The 6 Temperaments (Carita)
The deeply ingrained habituation from frequent practice is called Carita. The temperaments differing among human beings are 6:
1. Rāga - carita - One with abundant lust and craving.
2. Dosa - carita - One prone to quick temper and anger.
3. Moha - carita - One who is dull, ignorant, and slow.
4. Vitakka - carita - One with a restless mind and excessive thoughts.
5. Saddhā - carita - One with abundant faith in the Three Jewels.
6. Buddhi - carita - One who frequently analyzes everything with wisdom.
The 40 Kammaṭṭhānas (Meditation Subjects)
(a) Kasiṇa - paññatti (10)
(b) Asubha - paññatti (10)
(c) Anussati (10)
(d) Appamaññā (4)
(e) Āhāre - paṭikūlasaññā (1)
(f) Catudhātu - vavatthāna (1)
(g) Arūpa Kammaṭṭhāna (4) === 40 subjects.
(a) Kasiṇa-paññatti (10)
Kasiṇa refers to an object that must be seen and contemplated entirely and comprehensively.
1. Pathavī - kasiṇa - Earth kasiṇa
2. Āpo - kasiṇa - Water kasiṇa
3. Tejo - kasiṇa - Fire kasiṇa
4. Vāyo - kasiṇa - Air kasiṇa
5. Nīla - kasiṇa - Blue/Brown kasiṇa
6. Pīta - kasiṇa - Yellow/Gold kasiṇa
7. Lohita - kasiṇa - Red kasiṇa
8. Odāta - kasiṇa - White kasiṇa
9. Ākāsa - kasiṇa - Space/Aperture kasiṇa
10. Āloka - kasiṇa - Light kasiṇa
(b) Asubha-paññatti (10)
Objects viewed as impure and repulsive:
1. Uddhumātaka - The swollen, bloated corpse asubha.
2. Vinīlaka - The bluish-black, discolored corpse asubha.
3. Vipubbaka - The festering, pus-oozing corpse asubha.
4. Vicchiddaka - The corpse cut in the middle asubha.
5. Vikkhāyitaka - The corpse gnawed by crows, vultures, etc. asubha.
6. Vikkhittaka - The corpse scattered in parts after being chewed by crows, vultures, etc. asubha.
7. Hatavikkhittaka - The corpse hacked, mutilated, and scattered by weapons.
8. Lohitaka - The blood-smeared corpse asubha.
9. Puḷuvaka - The worm-infested corpse asubha.
10. Aṭṭhika - The skeletal remains asubha.
(c) Anussati (10)
Objects to be recollected and developed repeatedly:
1. Buddhānussati - Repeatedly recollecting and developing the qualities and wisdom of the Buddha.
2. Dhammānussati - Repeatedly recollecting and developing the qualities of the Dhamma.
3. Saṅghānussati - Repeatedly recollecting and developing the qualities of the Ariya Saṅgha.
4. Sīlānussati - Repeatedly recollecting and developing the purity of one's own morality.
5. Cāgānussati - Repeatedly recollecting and developing the purity of one's own charity/generosity.
6. Devatānussati - Using the devas as witnesses to repeatedly recollect one's own faith, etc., thinking, "The faith possessed by righteous devas is also present in me."
7. Upasamānussati - Repeatedly recollecting the peaceful bliss of Nibbāna.
8. Maraṇānussati - Repeatedly recollecting one's own mortality.
9. Kāyagatāsati - Developing mindfulness of the repulsive nature of hair, etc., in the body.
10. Ānāpānassati - Repeatedly recollecting and noting the in-breath and out-breath at the point of contact.
(d) Appamaññā (4)
The states developed limitlessly without boundaries or measures are called Appamaññā. There are 4:
1. Mettā - Dwelling with a mind wishing for the welfare and happiness of others.
2. Karuṇā - Dwelling with a mind wishing to relieve the suffering of defeated, weak, and distressed beings.
3. Muditā - Dwelling with a joyful mind over the success of strong and prosperous beings.
4. Upekkhā - Dwelling with a balanced mind, remaining neutral toward both good and bad.
These 4 are also called Brahma - vihāra (the sublime abidings like the Great Brahmās),
or Brahmacāra (the 4 practices of the Brahmās).
(e) Āhāre-paṭikūlasaññā
The meditation of perceiving food as disgusting and repulsive while eating, in order to reduce greed and craving for food.
(f) Catudhātu-vavatthāna
The meditation reflecting that all things, including one's own body, are merely distinct behaviors of the 4 great elements, without any "self" or "others".
(g) Arūpa Ārammaṇa Bhāvanā
Arūpa Bhāvanā refers to the meditation developing concentration by taking Nāma concepts and Paññatti concepts as objects.
1. Ākāsānañcāyatana Bhāvanā - Meditation developing upon the concept of infinite space.
2. Viññāṇañcāyatana Bhāvanā - Meditation developing upon the first Arūpa citta.
3. Ākiñcaññāyatana Bhāvanā - Meditation developing upon the Natthibhāva-paññatti (concept of nothingness) of the first Arūpa citta.
4. Nevasaññānāsaññāyatana Bhāvanā - Meditation developing upon the third Arūpa citta.
Exercise Questions
1. Provide the meanings of Samatha and Vipassanā bhāvanā.
2. Among the 6 Caritas, provide the meanings of (a) Saddhā-carita, and (b) Buddhi-carita.
3. Among the 40 Kammaṭṭhānas, provide the meanings of Devatānussati and Upasamānussati.
4. Explain the meaning of the Catudhātu - vavatthāna Kammaṭṭhāna.
Matching the Caritas and the 40 Kammaṭṭhānas
1. For one with Rāga - carita, the 10 Asubhas and 1 Kāyagatāsati — (11) Kammaṭṭhānas are suitable.
2. For one with Dosa - carita, the 4 Appamaññās and the Nīla, Pīta, Lohita, Odāta kasiṇas (4) — (8) Kammaṭṭhānas are suitable.
3. For one with Moha - carita or Vitakka-carita, developing the Ānāpāna Kammaṭṭhāna is suitable.
4. For one with Saddhā - carita, Buddhānussati, Dhammānussati, Saṅghānussati, Sīlānussati, Cāgānussati, Devatānussati — developing these (6) Anussatis is suitable.
5. For one with Buddhi - carita, Upasamānussati, Maraṇānussati, Āhāre-paṭikūlasaññā, Catudhātu-vavatthāna,
developing these (4) Kammaṭṭhānas is suitable.
6. Kammaṭṭhānas suitable for all temperaments:
Pathavī, Āpo, Tejo, Vāyo, Ākāsa, Āloka kasiṇas (6) and the 4 Arūpa Kammaṭṭhānas.
These (10) are suitable for all temperaments to develop.
Note: Among these (6) kasiṇas, when developing the Pathavī-kasiṇa, for one with a Moha-carita (whose mind is highly confused), the size should be at most as wide as a threshing floor. Any larger is not good.
For one with a Vitakka - carita (whose mind easily scatters), a kammaṭṭhāna the size of a pot opening is suitable. Any smaller is not good.
The 3 Bhāvanās
The continuous, uninterrupted development:
1. Parikamma Bhāvanā - The preliminary meditative development in preparation for attaining Jhāna, Magga, and Phala.
2. Upacāra Bhāvanā - The meditation developed in the vicinity of Jhāna, Magga, and Phala.
3. Appanā Bhāvanā - The Jhāna, Magga, and Phala meditation itself.
Bhāvanā and Kammaṭṭhāna
1. At the Parikamma Bhāvanā stage, all (40) Kammaṭṭhānas are applicable.
2. At the Upacāra Bhāvanā stage, all (40) Kammaṭṭhānas are applicable.
3. At the Appanā Bhāvanā stage, only (30) Kammaṭṭhānas are applicable.
The (10) Bhāvanās not obtainable at the Appanā Bhāvanā stage
The (8) Anussatis from Buddhānussati to Maraṇānussati,
Āhāre - paṭikūlasaññā (1), and Catudhātu-vavatthāna (1) = Total (10).
Jhāna and Kammaṭṭhāna
1. By developing any one of the 10 Asubhas and 1 Kāyagatāsati (11 types), the First Jhāna is attained.
2. By developing any one of the 10 Kasiṇas and Ānāpānassati (11 types), all 5 Jhānas can be attained.
3. By developing Mettā, Karuṇā, and Muditā, up to 4 Jhānas can be attained.
4. By developing Upekkhā Bhāvanā, the Fifth Jhāna is attained.
5. By developing Arūpa Bhāvanā, the 4 Arūpa Jhānas are attained.
Therefore, (a) Kammaṭṭhānas capable of attaining Rūpa First Jhāna (3)
Asubha (10), Kāyagatāsati,
Kasiṇas (10), Ānāpānassati, Mettā, Karuṇā, Muditā — totaling (25). (Pañcavī - Threefold)
(b) Kammaṭṭhānas capable of attaining Rūpa Second 3, Third 3, Fourth 3 (9 Jhānas) (14 types)
Kasiṇas 10, Ānāpānassati, Mettā, Karuṇā, Muditā — (14). (Fourteen, Ninefold)
(c) Kammaṭṭhānas capable of attaining Rūpa Fifth Jhāna (3) (12 types)
Kasiṇas 10, Ānāpānassati, Upekkhā — Total 12. (Twelve, Threefold)
Kammaṭṭhānas capable of attaining Rūpa Jhāna — 30
Kasiṇa - paññatti (10), Asubha-paññatti (10),
Ānāpānassati, Kāyagatāsati,
Appamaññā (4) — Total (26).
Kammaṭṭhānas capable of attaining Arūpa Jhāna (4)
The (4) Arūpa Bhāvanās = Total (30) types.
The 10 Bhāvanās incapable of attaining Jhāna
From Buddhānussati to Maraṇānussati (8),
Āhāre - paṭikūlasaññā, Catudhātu-vavatthāna.
Exercise Questions
1. Which kammaṭṭhāna should be given to someone who gets angry instantly?
2. Which kammaṭṭhāna should be given to someone with a strong Rāga-carita?
3. Answer the kammaṭṭhānas that must be developed if one wishes to attain the First Jhāna.
4. Which Rūpa jhānas can be attained by developing Upekkhā bhāvanā?
5. Among the 40 Kammaṭṭhānas, are there any that cannot reach the Jhāna level? Answer.
The 3 Nimittas (Signs)
The object developed via the three Bhāvanās is called Nimitta.
1. Parikamma Nimitta - The object repeatedly developed by the meditator looking at the preliminary meditation object with normal eyes (e.g., reciting "Pathavī, Pathavī") is the Parikamma-nimitta.
2. Uggaha Nimitta - The object visualized in the mind exactly as seen by the normal eyes, developed by closing the eyes after viewing the initial object, is the Uggaha-nimitta.
3. Paṭibhāga Nimitta - The exceedingly clear and distinct object that arises when the Uggaha-nimitta is repeatedly developed with calm, stable concentration free from Nīvaraṇas is the Paṭibhāga-nimitta.
Nimittas and the 40 Kammaṭṭhānas — The 18 Kammaṭṭhānas that obtain only Parikamma-nimitta and Uggaha-nimitta
Buddhānussati down to Maraṇānussati — (8)
Appamaññā 4, Āhāre - paṭikūlasaññā 1,
Catudhātu 1, Arūpa Kammaṭṭhānas 4 == 18 types.
The 22 Kammaṭṭhānas that obtain all 3 Nimittas
Kasiṇa - paññatti (10)
Asubha - paññatti (10)
Kāyagatāsati (1)
Ānāpānassati (1) == (22) types.
Matching the 3 Bhāvanās and 3 Nimittas
1. Parikamma Bhāvanā — 1. Parikamma Nimitta
2. Uggaha Nimitta
2. Upacāra Bhāvanā
3. Appanā Bhāvanā — 3. Paṭibhāga Nimitta
(a) Parikamma Bhāvanā and Parikamma Nimitta
When the meditator initially looks at the prepared meditation object with normal eyes and develops it (e.g., reciting "Pathavī, Pathavī"):
The developing consciousness is Parikamma Bhāvanā