1

Namo Tassa Bhagavato Arahato Sammāsambuddhassa

Abhidhammā

The Four Ultimate Realities (Paramatthas)

Citta (consciousness), Cetasika (mental factor or mental concomitant), Rūpa
(materiality), and Nibbāna.

I. Mentality (Nāma)
Mentality (nāma): consciousness (citta), and mental factor or mental concomitant
(cetasika).

Consciousness (Citta)
Consciousness is defined as awareness of object.
There are 98 kinds (in brief) /121 kinds (in detail) of cittas.
54 Sensual-sphere consciousness (kām·āvacara citta),
15 Fine-material sphere consciousness (rūp·āvacara citta),
12 Immaterial sphere consciousness (arūp·āvacara citta) and
8/40 Supramundane consciousness (lokuttara citta).

54 Sensual-Sphere Consciousness (Kām·āvacara citta)

12 Unwholesome consciousness (akusala citta),
18 Ahetuka consciousness (ahetuka·citta) and
24 Sensual-sphere beautiful consciousness (kāma·sobhaṇa citta).

12 Unwholesome Consciousness (Akusala citta)

8 Greed-rooted consciousness (lobha·mūla·citta),
2 Hatred-rooted consciousness (dosa·mūla·citta) and
2 Delusion-rooted consciousness (moha·mūla·citta).

Greed-Rooted Consciousness (Lobha·mūla·citta) – 8

In pali
1. Somanassa·sahagataṁ diṭṭhigata·sampayuttaṁ asaṅkhārikaṁ ekaṁ,
2. Somanassa·sahagataṁ diṭṭhigata·sampayuttaṁ saṅkhārikaṁ ekaṁ,
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3. Somanassa·sahagataṁ diṭṭhigata·vippayuttaṁ asaṅkhārikaṁ ekaṁ,

4. Somanassa·sahagataṁ diṭṭhigata·vippayuttaṁ saṅkhārikaṁ ekaṁ,
5. Upekkhā·sahagataṁ diṭṭhigata·sampayuttaṁ asaṅkhārikaṁ ekaṁ,
6. Upekkhā· sahagataṁ diṭṭhigata·sampayuttaṁ saṅkhārikaṁ ekaṁ,
7. Upekkhā· sahagataṁ diṭṭhigata·vippayuttaṁ asaṅkhārikaṁ ekaṁ,
8. Upekkhā·sahagataṁ diṭṭhigata·vippayuttaṁ saṅkhārikaṁ ekaṁ.

In English
1. Accompanied by pleasure associated wrong view unprompted one
consciousness,
2. Accompanied by pleasure associated wrong view prompted one
consciousness,
3. Accompanied by pleasure dissociated wrong view unprompted one
consciousness,
4. Accompanied by pleasure dissociated wrong view prompted one
consciousness,
5. Accompanied by equanimity associated wrong view unprompted one
consciousness,
6. Accompanied by equanimity associated wrong view prompted one
consciousness,
7. Accompanied by equanimity dissociated wrong view unprompted one
consciousness,
8. Accompanied by equanimity dissociated wrong view prompted one
consciousness,

Hatred-Rooted Consciousness (Dosa·mūla·citta) – 2

In pali
1. Domanassa·sahagataṁ paṭigha·sampayuttaṁ asaṅkhārikaṁ ekaṁ,
2. Domanassa·sahagataṁ paṭigha·sampayuttaṁ saṅkhārikaṁ ekaṁ,

In English
1. Accompanied by displeasure associated aversion unprompted one consciousness,
2. Accompanied by displeasure associated aversion prompted one consciousness.
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Delusion-Rooted Consciousness (Moha·mūla·citta) – 2

In pali
1. Upekkhā·sahagataṁ vicikicchā·sampayuttaṁ ekaṁ,
2. Upekkhā· sahagataṁ uddhacca·sampayuttaṁ ekaṁ,

In English
1. Accompanied by equanimity skepticism-associated one consciousness,
2. Accompanied by equanimity restlessness-associated one consciousness.

18 Rootless Consciousness (Ahetuka citta)

7 Akusala vipāka ahetuka citta unwholesome resultant rootless consciousness
8 Kusala vipāka ahetuka citta wholesome resultant rootless consciousness
3 Kiriyā ahetuka citta functional rootless consciousness

Akusala vipāka ahetuka citta – 7

1. Upekkhā·sahagata Cakkhu·viññāṇa citta Eye consciousness accompanied by equanimity
2. Upekkhā·sahagata Sota·viññāṇa citta Ear consciousness accompanied by equanimity
3. Upekkhā·sahagata Ghāna·viññāṇa citta Nose consciousness accompanied by equanimity
4. Upekkhā·sahagata Jivhā·viññāṇa citta Tongue consciousness accompanied by
equanimity
5. Dukkha·sahagata Kāya·viññṇa citta Body consciousness accompanied by pain
6. Upekkhā·sahagata Sampaṭicchana citta Receiving consciousness accompanied by
equanimity
7. Upekkhā·sahagata Santīrana citta Investigating consciousness accompanied by
equanimity

Kusala vipāka ahetuka citta – 8

1. Upekkhā·sahagata Cakkhu·viññāṇa citta Eye consciousness accompanied by equanimity
2. Upekkhā·sahagata Sota·viññāṇa citta Ear consciousness accompanied by equanimity
3. Upekkhā·sahagata Ghāna·viññāṇa citta Nose consciousness accompanied by equanimity
4. Upekkhā·sahagata Jivhā·viññāṇa citta Tongue consciousness accompanied by
equanimity
5. Sukha·sahagata Kāya·viññāṇa citta Body consciousness accompanied by happiness
6. Upekkhā·sahagata Sampaṭicchana citta Receiving consciousness accompanied by
equanimity
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7. Somanassa·sahagata Santīrana citta Investigating consciousness accompanied by

pleasure
8. Upekkhā·sahagata Santīrana citta Investigating consciousness accompanied by
equanimity

Kiriyā ahetuka citta – 3

1. Upekkhā·sahagata Pañca·dvāra·āvajjana citta Adverting consciousness in five door
accompanied by equanimity
2. Upekkhā·sahagata Mano·dvāra·āvajjana citta Adverting consciousness in mind door
accompanied by equanimity
3. Somanassa·sahagata Hasituppāda citta Smile producing consciousness
accompanied by pleasure

24 Kāma·vacara·sobhaṇa citta
8 Mahā·kusala citta Great wholesome consciousness
8 Mahā·vipāka citta Great resultant consciousness
8 Mahā·kiriya citta Great functional consciousness

Mahā·kusala citta – 8
1. Somanassa·sahagataṁ ñāna·sampayuttaṁ asaṅkhārikaṁ ekaṁ,
Accompanied by pleasure knowledge-associated unprompted one consciousness,
2. Somanassa·sahagataṁ ñāna.sampayuttaṁ saṅkhārikaṁ ekaṁ,
Accompanied by pleasure knowledge-associated prompted one consciousness,
3. Somanassa·sahagataṁ ñāna·vippayuttaṁ asaṅkhārikaṁ ekaṁ,
Accompanied by pleasure knowledge-dissociated unprompted one consciousness,
4. Somanassa·sahagataṁ ñāna·vippayuttaṁ saṅkhārikaṁ ekaṁ,
Accompanied by pleasure knowledge-dissociated prompted one consciousness,
5. Upekkhā· sahagataṁ ñāna·sampayuttaṁ asaṅkhārikaṁ ekaṁ,
Accompanied by equanimity knowledge-associated unprompted one consciousness,
6. Upekkhā· sahagataṁ ñāna·sampayuttaṁ saṅkhārikaṁ ekaṁ,
Accompanied by equanimity knowledge-associated prompted one consciousness,
7. Upekkhā·sahagataṁ ñāna·vippayuttaṁ asaṅkhārikaṁ ekaṁ,
Accompanied by equanimity knowledge-dissociated unprompted one consciousness,
8. Upekkhā·sahagataṁ ñāna.vippayuttaṁ saṅkhārikaṁ ekaṁ.
Accompanied by equanimity knowledge-dissociated prompted one consciousness.

Mahā·vipāka citta – 8
1. Somanassa·sahagataṁ
Accompanied by pleasure
2. Somanassa·sahagataṁ
Accompanied by pleasure
3. Somanassa·sahagataṁ
Accompanied by pleasure
4. Somanassa·sahagataṁ
Accompanied by pleasure
5. Upekkhā· sahagataṁ
Accompanied by equanimity
6. Upekkhā· sahagataṁ
Accompanied by equanimity
7. Upekkhā·sahagataṁ
Accompanied by equanimity
8. Upekkhā·sahagataṁ
Accompanied by equanimity
Mahā·kiriya citta – 8
1. Somanassa·sahagataṁ
Accompanied by pleasure
2. Somanassa·sahagataṁ
Accompanied by pleasure
3. Somanassa·sahagataṁ
Accompanied by pleasure
4. Somanassa·sahagataṁ
Accompanied by pleasure
5. Upekkhā· sahagataṁ
Accompanied by equanimity
6. Upekkhā· sahagataṁ
Accompanied by equanimity
7. Upekkhā·sahagataṁ
Accompanied by equanimity
5
ñāna·sampayuttaṁ asaṅkhārikaṁ ekaṁ,
knowledge-associated unprompted one consciousness,
ñāna.sampayuttaṁ saṅkhārikaṁ ekaṁ,
knowledge-associated prompted one consciousness,
ñāna·vippayuttaṁ asaṅkhārikaṁ ekaṁ,
knowledge-dissociated unprompted one consciousness,
ñāna·vippayuttaṁ saṅkhārikaṁ ekaṁ,
knowledge-dissociated prompted one consciousness,
ñāna·sampayuttaṁ asaṅkhārikaṁ ekaṁ,
knowledge-associated unprompted one consciousness,
ñāna·sampayuttaṁ saṅkhārikaṁ ekaṁ,
knowledge-associated prompted one consciousness,
ñāna·vippayuttaṁ asaṅkhārikaṁ ekaṁ,
knowledge-dissociated unprompted one consciousness,
ñāna.vippayuttaṁ saṅkhārikaṁ ekaṁ.
knowledge-dissociated prompted one consciousness.
ñāna·sampayuttaṁ asaṅkhārikaṁ ekaṁ,
knowledge-associated unprompted one consciousness,
ñāna.sampayuttaṁ saṅkhārikaṁ ekaṁ,
knowledge-associated prompted one consciousness,
ñāna·vippayuttaṁ asaṅkhārikaṁ ekaṁ,
knowledge-dissociated unprompted one consciousness,
ñāna·vippayuttaṁ saṅkhārikaṁ ekaṁ,
knowledge-dissociated prompted one consciousness,
ñāna·sampayuttaṁ asaṅkhārikaṁ ekaṁ,
knowledge-associated unprompted one consciousness,
ñāna·sampayuttaṁ saṅkhārikaṁ ekaṁ,
knowledge-associated prompted one consciousness,
ñāna·vippayuttaṁ asaṅkhārikaṁ ekaṁ,
knowledge-dissociated unprompted one consciousness,
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8. Upekkhā·sahagataṁ ñāna.vippayuttaṁ saṅkhārikaṁ ekaṁ.

Accompanied by equanimity knowledge-dissociated prompted one consciousness.

15 Fine-material Sphere Consciousness (Rūp·āvacara citta)

5 Rūp·āvacara kusala citta Fine-material Sphere wholesome consciousness
5 Rūp·āvacara vipāka citta Fine-material Sphere resultant consciousness
5 Rūp·āvacara kiriyā citta Fine-material Sphere functional consciousness

Rūp·āvacara kusala citta – 5

1. The 1st Jhāna kusala citta that arises together with the five jhāna factors Vitakka, Vicāra,
Pīti, Sukha and Ekaggatā,
2. The 2nd Jhāna kusala citta that arises together with the four jhāna factors Vicāra, Pīti,
Sukha and Ekaggatā,
3. The 3rd Jhāna kusala citta that arises together with the three jhāna factors Pīti, Sukha and
Ekaggatā,
4. The 4th Jhāna kusala citta that arises together with the two jhāna factors Sukha and
Ekaggatā,
5. The 5th Jhāna kusala citta that arises together with the two jhāna factors Upekkhā and
Ekaggatā.

Rūp·āvacara vipāka citta – 5

1. The 1st Jhāna vipāka citta that arises together with the five jhāna factors Vitakka, Vicāra,
Pīti, Sukha and Ekaggatā,
2. The 2nd Jhāna vipāka citta that arises together with the four jhāna factors Vicāra, Pīti,
Sukha and Ekaggatā,
3. The 3rd Jhāna vipāka citta that arises together with the three jhāna factors Pīti, Sukha and
Ekaggatā,
4. The 4th Jhāna vipāka citta that arises together with the two jhāna factors Sukha and
Ekaggatā,
5. The 5th Jhāna vipāka citta that arises together with the two jhāna factors Upekkhā and
Ekaggatā.

Rūp·āvacara kiriyā citta – 5

1. The 1st Jhāna kiriyā citta that arises together with the five jhāna factors Vitakka, Vicāra,
Pīti, Sukha and Ekaggatā,
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2. The 2nd Jhāna kiriyā citta that arises together with the four jhāna factors Vicāra, Pīti,
Sukha and Ekaggatā,
3. The 3rd Jhāna kiriyā citta that arises together with the three jhāna factors Pīti, Sukha and
Ekaggatā,
4. The 4th Jhāna kiriyā citta that arises together with the two jhāna factors Sukha and
Ekaggatā,
5. The 5th Jhāna kiriyā citta that arises together with the two jhāna factors Upekkhā and
Ekaggatā.
Note: These Rūp·āvacara cittas 15 counting method is Pañcaka method. According to
Catukka method, there are four Jhānas:
1. The 1st Jhāna citta that arises together with the five jhāna factors Vitakka, Vicāra,
Pīti, Sukha and Ekaggatā,
2. The 2nd Jhāna citta that arises together with the four jhāna factors Pīti, Sukha and
Ekaggatā,
3. The 3rd Jhāna citta that arises together with the three jhāna factors Sukha and
Ekaggatā,
4. The 4th Jhāna citta that arises together with the two jhāna factors Upekkhā and
Ekaggatā.

12 Immaterial Sphere Consciousness (Arūp·āvacara citta)

4 Arūp·āvacara kusala citta Immaterial Sphere wholesome consciousness
4 Arūp·āvacara vipāka citta Immaterial Sphere resultant consciousness
4 Arūp·āvacara kiriyā citta Immaterial Sphere functional consciousness

Arūp·āvacara kusala citta – 4

1. Ākāsānañcāyatana kusala citta consciousness that has the “infinite space” as its object.
2. Viññāṇañcāyatana kusala citta consciousness that has the “infinite viññāṇa” as its
object.
3. Ākiñcaññāyatana kusala citta consciousness that has “nothingness of the first
viññāṇa” as its object.
4. Nevasaññā-nāsaññāyatana kusala citta consciousness that has neither perception nor
non-perception based on its object.

Arūp·āvacara vipāka citta – 4

1. Ākāsānañcāyatana vipāka citta consciousness that has the “infinite space” as its object.
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2. Viññāṇañcāyatana vipāka citta consciousness that has the “infinite viññāṇa” as its
object.
3. Ākiñcaññāyatana vipāka citta consciousness that has “non-existence of the first
viññāṇa” as its object.
4. Nevasaññā-nāsaññāyatana vipāka citta consciousness that has neither perception nor
non-perception based on its object.

Arūp·āvacara kiriyā citta – 4

1. Ākāsānañcāyatana kiriyā citta consciousness that has the “infinite space” as its object.
2. Viññāṇañcāyatana kiriyā citta consciousness that has the “infinite viññāṇa” as its
object.
3. Ākiñcaññāyatana kiriyā citta consciousness that has “non-existence of the first
viññāṇa” as its object.
4. Nevasaññā-nāsaññāyatana kiriyā citta consciousness that has neither perception nor
non-perception based on its object.

Note * Rūp·āvacara citta 15 + Arūp·āvacara citta 12 = Mahaggata citta 27,

* Kam·āvacara citta 54 + Mahaggata citta 27 = Lokī citta 81.

8/40 Supramundane Consciousness (Lokuttara citta)

Lokuttara is twofold: without jhāna and with jhāna.
If it arises without jhāna, Lokuttara is divided into 8.
If it arises with jhāna, Lokuttara is divided into 40.

8 Lokuttara citta (in brief)

4 Ariyamagga citta Supramundane Path Consciousness
4 Ariyaphala citta Supramundane Fruition Consciousness

Ariyamagga citta – 4
1. Sotāpattimagga citta
2. Sakadāgāmimagga citta
3. Anāgāmimagga citta
4. Arahattamagga citta
Magga citta that enters the stream to Nibbāna
Magga citta of once-returner to the kāma world
Magga citta of non-returner to the kāma world
Magga citta that is the cause of arahatta fruition
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Ariyaphala citta – 4
1. Sotāpattiphala citta
2. Sakadāgāmiphala citta
3. Anāgāmiphala citta
4. Arahattaphala citta
the effect of Sotāpattimagga citta
the effect of Sakadāgāmimagga citta
the effect of Anāgāmimagga citta
the effect of Arahattamagga citta

40 Lokuttara citta (in detail)

The 5 jhānas multiplied by the 4 maggas make 20. The 5 jhānas multiplied by the 4
phalas is 20. Thus, 20 plus 20 becomes 40.

Mental Factors or Mental Concomitants (Cetasika)

Four characteristics of cetasika accompanied with citta.

1. ekuppāda arising together,
2. ekaniyodha perishing together,
3. ekālambaṇa having the same object, and
4. ekāvatthuka having the same basis.

Note: Cetasikas have these four characteristics.

In sensual realm (Kāma·bhūmi) and fine-material realm (Rūpa·bhūmi) when cetasika
and citta associated with one another, they have four characteristics.
In the immaterial realm (Arūpa·bhūmi) the characteristic of ekāvatthuka is not present
because there is not materiality.

52 Mental Factors (Cetasika)

7 Sabba citta sādhāraṇa Universals,
6 Pakiṇṇaka Occasionals,
14 Akusala·cetasika Unwholesome mental factors and
25 Sobbana·cetasika Beautiful mental factors.

Universals (Sabba·citta·sādhāraṇa) – 7
1. contact (phassa),
2. feeling (vedanā),
3. perception (saññā),
4. volition (cetanā),
5. one pointedness (ekaggatā),
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6. life faculty (jīvit·indriya), and

7. attention (manasikāra).

Occasionals (Pakiṇṇaka) – 6
1. application (vitakka)
2. sustainment (vicāra)
3. decision (adhimokkha)
4. energy (vīriya)
5. joy (pīti)
6. desire(chanda)
- Occasionals (pakiṇṇaka): they are called ‘occasionals’ because they associate with some
of the cittas not with all.
- Both seven universals (sabba·citta·sādhāraṇa) and six occasionals (pakiṇṇaka) are called
‘common to others’ (aññasamānā cetasikas).
- Manasikāra, vitakka and cetanā: Manasikāra directs the citta and cetasikas towards the
object, is the first confrontation with the object; vitakka applies or introduces the citta and
its cetasikas to the object; and cetanā coordinates the mental factors associated with itself
on the object.

14 Unwholesome Mental Factors (Akusala cetasika)

Akusala·sādhāraṇa cetasika (four cetasikas connected with all akusala citta) – 4
1. delusion (moha)
2. shamelessness (ahiri)
3. fearlessness (anottappa)
4. restlessness (uddhacca)

Lobla cetasika group – 3

1. greed (lobha)
2. wrong view (daṭṭhi)
3. conceit (māna)

Four Dosa cetasika group – 4

1. hatred (dosa)
2. envy (issā)
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3. possessiveness (macchariya)
4. remorse (kukkucca)

Sasaṅkhārika cetasika group – 2

1. sloth (thina)
2. torpor (midda)

Moha cetasika group – 1

1. skepticism (vicikicchā)

25 Beautiful Mental Factors (Sobhana cetasika)

Beautiful Universals (sobhana·sādhāraṇa) – 19
1. faith (saddhā)
2. mindfulness (sati)
3. shame (hiri)
4. fear (ottapa)
5. non-greed (a·lobha)
6. non-hatred (a·dosa)
7. ever-evenness (tatra·majjhattatā)
8. tranquility of [mental] body (kaya·passaddhi)
9. tranquility of consciousness (citta·passaddhi)
10. lightness of [mental] body (kaya·lahutā)
11. lightness of consciousness (citta·lahutā)
12. flexibility of [mental] body (kaya·mudutā)
13. flexibility of consciousness (citta·mudutā)
14. wieldiness of [mental] body (kāya·kammaññatā)
15. wieldiness of consciousness (citta·kammaññatā)
16. proficiency of [mental] body (kāya·pāguññatā)
17. proficiency of consciousness (citta·pāguññatā)
18. rectitude of [mental] body (kāy·ujukatā)
19. rectitude of consciousness (citt·ujukatā)

Abstinences (Viratī) – 3
1. Right Speech (Sammā·vācā)
2. Right Action (Sammā·kammanta)
3. Right Livelihood (Sammā·ājīva)
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Immeasurables (Appamaññā) – 2
1. compassion (karuṇā)
2. sympathetic joy (muditā)

Non-Delusion (Amoha) – 1
1. wisdom faculty (paññā·indriya)
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Table 1. Mind-door Process for Wholesome Consciousness

Hadaya-54 Hadaya-54 Hadaya-54 Pay wise attention by four

Mind-door Adverting Impulsion (7) Registering (2) modes
(manodvārāvajjana) (javana) (tadārammaṇa)
12 34 joyful with knowledge
1. That is eye clear 12 33 indifferent with knowledge
sensitivity 12 33 joyful without knowledge
12 32 indifferent without
knowledge
2. that is materiality 12 34(33-33-32) 34(33-33-32) the same 4 modes as above
3. that is impermanence 12 34(33-33-32) 34(33-33-32) ။
4. that is suffering 12 34(33-33-32) 34(33-33-32) ။
5. that is non-self 12 34(33-33-32) 34(33-33-32) ။
6. that is repulsiveness 12 34(33-33-32) 34(33-33-32) ။

Table 2. Number of Mind and Mental Factors Arising at Each

Thought Moment of Five-door Process

Five-door Adverting Eye Consciousness Receiving Investigation Determining

pañcadvārāvajjana cakkhuviññāṇa sampaṭicchana santiraṇa voṭṭhapana
11 8 11 12/11 12
1. Citta Citta Citta Citta Citta
2. Phassa Phassa Phassa Phassa Phassa
3. Vedanā Vedanā Vedanā Vedanā Vedanā
4. Saññā Saññā Saññā Saññā Saññā
5. Cetanā Cetanā Cetanā Cetanā Cetanā
6. Ekaggatā Ekaggatā Ekaggatā Ekaggatā Ekaggatā
7. Jīvita Jīvita Jīvita Jīvita Jīvita
8. Manasikāra Manasikāra Manasikāra Manasikāra Manasikāra
9. Vitakka Vitakka Vitakka Vitakka
10. Vicāra Vicāra Vicāra Vicāra
11. Adhimokkha Adhimokkha Adhimokkha Adhimokkha
*Pīti Vīriya
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Table 3. Cakkhudvāra Vīthi and Manodvāra Vīthi for Wholesome Consciousness

*cakkhudvāra vīthi manodvāra vīthi
hadaya- cakkhu- hadaya- hadaya- hadaya - hadaya- hadaya - hadaya - hadaya - hadaya - hadaya -
54 54 54 54 54 54 54 54 54 54 54
Pañcadvāra **Cakkhu Javana Tadārammaṇa Mano-dvāra Javana tadārammaṇa
Sampaṭicchana Santīraṇa Voṭṭhabbana Bhavaṅga
avajjana viññāna (7) (2) avajjana (7) (2)
Five-door Eye-consci Receiving Investigation Determining Impulsion Registration Life- Mind-door Impulsion Registration
Adverting ousness (7) (2) Continuum Adverting (7) (2)
That is That is visible 1. That is
visible object object visible object
*** a. 11 8 11 12 34 34 34 34 12 34 34/12/11
*** b. 11 8 11 11 33 33 33/12/11 34 12 33 33/12/11
*** c. 11 8 11 12 33 33 33/12/11 34 12 33 33/12/11
*** d. 11 8 11 11 32 32 32/12/11 34 12 32 32/12/11
2.That is materiality 12 34 34 (33.33.32)
(33.33.32) 12/11
3.That is impermanent 12 ။ ။
4.That is suffering 12 ။ ။
5.That is non-self 12 ။ ။
6. That is repulsive 12 ။ ။
Similarly * Sotadvāra vīthi, Ghānadvāra vīthi, Jivhādvāra vīthi and kāyadvāra vīthi

** Sotaviññāṇa, Ghānaviññāṇa, Jivhāviññāṇa, and Kāyaviññāṇa

*** Notes (a) each impulsion associated with joy (pīti) & knowledge (paññā)

(b) each impulsion associated with indifferent (upekkhā) & knowledge (paññā)

(c) each impulsion associated with joy (pīti) & but not knowledge (paññā)

(d) each impulsion associated with indifferent (upekkhā) & but not knowledge (paññā)
 15

Table 4. Number of Unwholesome Mind and Mental Factors of Each Impulsion (javana)
Greed, Greed, Anger Anger, Anger, Anger, Restlesness Skeptic
wrong view conceit Envy Stinginess Worry
1 Citta Citta Citta Citta Citta Citta Citta Citta
2 Phassa Phassa Phassa Phassa Phassa Phassa Phassa Phassa
3 Vedanā Vedanā Vedanā Vedanā Vedanā Vedanā Vedanā Vedanā
4 Saññā Saññā Saññā Saññā Saññā Saññā Saññā Saññā
5 Cetanā Cetanā Cetanā Cetanā Cetanā Cetanā Cetanā Cetanā
6 Ekaggatā Ekaggatā Ekaggatā Ekaggatā Ekaggatā Ekaggatā Ekaggatā Ekaggatā
7 Jīvita Jīvita Jīvita Jīvita Jīvita Jīvita Jīvita Jīvita
8 Manasikāra Manasikāra Manasikāra Manasikāra Manasikāra Manasikāra Manasikāra Manasikāra
9 Vitakka Vitakka Vitakka Vitakka Vitakka Vitakka Vitakka Vitakka
10 Vicāra Vicāra Vicāra Vicāra Vicāra Vicāra Vicāra Vicāra
11 Adhimokkhaa Adhimokkha Adhimokkha Adhimokkha Adhimokkha Adhimokkha Adhimokkha nil
12 Viriya Viriya Viriya Viriya Viriya Viriya Viriya Viriya
13 ♦Pīti Pīti Nil Nil Nil Nil Nil Nil
14 Chanda Chanda Chanda Chanda Chanda Chanda Nil Nil
15 †Moha Moha Moha Moha Moha Moha Moha Moha
16 †Ahirika Ahirika Ahirika Ahirika Ahirika Ahirika Ahirika Ahirika
17 †Anottappa Anottappa Anottappa Anottappa Anottappa Anottappa Anottappa Anottappa
18 †Uddacca Uddacca Uddacca Uddacca Uddacca Uddacca Uddacca Uddacca
19 Lobha Lobha Dosa Dosa Dosa Dosa 16 Vicikicchā
20 Diṭṭhi Māna 18 Issā Macchariya Kukkucca 16
19 19 19
21 *Thina *Thina *Thina *Thina *Thina *Thina
22 *Middha *Middha *Middha *Middha *Middha *Middha
20/22* 20/22* 20* 21* 21* 21*
♦ Pīti associates with somanassa feeling, is not associated with upekkhā (equanimity) feeling.
*Thina &middha always associates with prompted mind (sasaṅkhārika), without which is called unprompted mind (asaṅkhārikha).
†Those mental factors always associate with all unwholesome minds.
 16

II. Materiality (Rūpa)

There are 28 kinds of rūpas.

4 Great Elements (Mahā Bhūta)

1. Earth element (pathavī dhātu)
Garupathavī group Lahupathavī group
1. Hardness 2. Softness
3. Roughness 4. Smoothness
5. Heaviness 6. Lightness
2. Water element (āpo dhātu)
1. Flowing 2. Cohesion
3. Fire element (tejo dhatu)
1. Hotness 2. Coldness
4. Wind element (vāyo dhātu)
1. Supporting 2. Pushing

24 Derivative Materiality (Upādāya rūpa)

Transparent Materiality (Pasāda Rūpa) – 5
There are five transparent elements, also called sensitivities.
1. cakkhu pasāda transparent element of the eye
2. sota pasāda transparent element of the ear
3. ghāna pasāda transparent element of the nose
4. jivha pasāda transparent element of the tongue
5. kāya pasāda transparent element of the body (is dispersed throughout the body)

Materiality of object (Gocara Rūpa) – 7

There are seven object rūpas:
1. rūpa sight, light, colour
2. sadda sounds
3. gandha smells, odour
4. rasa flavours, taste
5. phoṭṭhabba touch, tangible object (earth element, fire element, fire element)
 17

6. tejo dhātu fire element

7. vāyo dhātu wind element
The earth, fire and wind elements taken together constitute the objects of touch. If they
are counted separately as three fields or objects, then there are seven objects or fields of rūpas.
When calculating the 28 rūpas, phoṭṭhabba (touch) is excluded, because the phoṭṭhabba rūpas
earth, fire and air are already counted separately within the four mahā bhūtas.

Materiality of sex (Bhāva Rūpa) – 2

There are two kinds:
1. itthi bhāva rūpa rūpas which cause one to be female
2. purisa bhāva rūpa rūpas which cause one to be male
In any individual only one of these two rūpas is present, in females only the rūpas which
cause one to be female and in males only the rūpas which cause one to be male. Bhāva rūpa is
found throughout the body.

Materiality of Heart (Hadaya Rūpa) – 1

1. hadaya·vatthu rūpa the heart base is the rūpa depending on which the mind
element or mind consciousness element rests.
The hadaya rūpa is found as hadaya dasaka kalāpas which are distributed in the blood in
the cavity of the heart. Because it is the place where the mano dhātu and mano·viññāṇa dhātu
resides it is called the heart base.

Materiality of life (Jīvita Rūpa) – 1

1. jivitindriya life faculty
This rūpa is found throughout the body and it sustains the life of rūpas produced by
kamma (kammaja rūpa).

Materiality of nutriment (Āhāra Rūpa) – 1

1. kabalikāra āhāra nutriment, is the nutritive essence (ojā) found in food.
Oja rūpa is present in all kalāpas even the ones originated by kamma, citta or utu. In
those cases it is called kammaja ojā, cittaja ojā, or utuja ojā respectively. The meditator should
noted that only the ojā contained in the ‘ojā aṭṭhamaka rūpa kalāpas’ which are derived from ojā
in the food which has been swallowed is called āhāraja ojā; to be more precise, when one has
 18

swallowed new food and it is inside the stomach, but has not yet been absorbed and distributed
through the body then the ojā in that stage is still called utuja ojā. With the aid of the digestive
fire of the jīvita navaka kalāpas which is tejo dhātu the new food is digested and this produces a
new supply of ojā aṭṭhamaka rūpa kalāpas. These new rūpas are called āhāraja ojā aṭṭhamaka
rūpas. The ojā in these āhāraja ojā aṭṭhamaka rūpa kalāpas is called āhāraja ojā.

The above 18 types of rūpa dhammas are called sabhāva rūpas (natural rūpas) because
they each possess a natural characteristic such as hardness, etc. ( 1 )
These 18 types of rūpa are also called salakkhaṇa rūpas (general characteristic rūpas)
because they possess the general characteristics of all nāmas and rūpas: being impermanent
because they arise and pass away, being painful because they are oppressed by arising and
passing away, and being not-self because they are not possessed of any permanent, stable
essence, soul, or self. ( 2 )
Because these 18 types of rūpa arise with kamma, citta, utu, and āhāra as their causes
they are also called nipphanna rūpas (produced rūpas). ( 3 )
Because these 18 types of rūpa are constantly unstable and change in intensities from hot
to cold, hard to soft, etc., they are called rūpa rūpa (concrete or real rūpa). ( 4 )
Because these 18 types of rūpa have the three characteristics of anicca, dukkha, and
anatta and therefore are suitable objects for vipassanā contemplation, they are also called
sammasana rūpas (rūpas suitable for contemplation). ( 5 )
The remaining 10 types of rūpa that will be listed below are not like those 18 above but
are:
1. asabhāva rūpas rūpas without natural characteristics.
2. alakkhaṇa rūpas rūpas without the three characteristics.
3. anippanna rūpas unproduced rūpas.
4. arūpa rūpas not real rūpas.
5. asammasana rūpas rūpas not suitable for vipassanā contemplation .

Materiality of space (Pariccheda Rūpa) – 1

1. ākāsa dhātu space element
 19

Is the rūpa which keeps each rūpa particle from mixing up with another, which causes
the rūpa particles to be able to be delimitated separately and which is the space between rūpa
kalāpas is called pariccheda rūpa.

Materiality of intimation (Viññatti Rūpa) 2

Materiality of intimation is twofold:
1. kāya viññatti bodily intimation. Actions or movements of the body which cause
communication (body language).
2. vacī viññatti verbal intimation. Actions of speech which cause communication.
The actions which cause another person to know ones thoughts or desires are called
viññatti rūpa. Kāya viññatti is the communication of ones thoughts or desires through bodily
intimation such as signaling a person to come by a gesture of the hand. Vacī viññatti is the
communication of ones thoughts or desires through the sound of speech such as calling a person
to come by saying, “Please, come here”. It is said that because kāya and vacī viññatti are caused
or produced by mind these rūpas cannot be find in non-living things which do not have minds
(i.e. cassette tapes). They are found only in the sound and movements of speech and body of
living beings.

Materiality as alteration (Vikāra Rūpa) 3

Materiality as alteration is divided into three.
1. lahutā lightness
(a) the lightness of real rūpas caused by mind (citta)
(b) the lightness of real rūpas caused by temperature or heat (utu)
(c) the lightness of real rūpas cause by nutriment (āhāra)
2. mudutā softness
(a) the softness of real rūpas caused by citta
(b) the softness of real rūpas caused by utu
(c) the softness of real rūpas caused by āhāra
3. kammaññatā wieldiness of matter
(a) the wieldiness or pliancy of real rūpas caused by citta
(b) the wieldiness or pliancy of real rūpas caused by utu
(c) the wieldiness or pliancy of real rūpas caused by āhāra
 20

These three rūpas lahutā, mudutā and kammaññatā together with the preceding two
rūpas, kāya viññatti and vacī viññatti, are called the five kinds of vikāra rūpa.

Materiality of characteristic (Lakkhaṇa Rūpa) 4

It is divided in four:
1. upacaya growth of matter
(a) It has the characteristic of occurring at the beginning of real rūpas of one life.
(b) It causes growth or completion of the faculties. It causes the appropriate rūpas to reach
sufficiency and to grow and increase.
2. santati continuity of matter.
It ensures the continuity of real rūpas in one life after the faculties have developed.
The Buddha taught the arising of rūpas in the above two ways by dividing it up into two
time periods, one from conception till the development of the faculties eye, ear, etc. and the other
after completion of the faculties. These two rūpas are just the arising (upādā) of real rūpas.
3. jaratā ageing or maturing of real rūpas.
It is the stage of standing (ṭhiti) of real rūpas.
4. aniccata dissolution of real rūpas.
It is the stage of dissolution, disappearance (bhaṅga) of real rūpas.
The 18 concrete rūpas and the 10 non-concrete rūpas give a total of 28 kinds of rūpa. Of
these 28 rūpas the earth, water, fire and air rūpas are called dhātus (elements), mahā dhātus or
bhūta rūpas. The other 24 kinds of rūpa are called upādā rūpas (derived materiality) because
they arise depending on the four great elements.
 21

Table 5. The 54 Rūpas of the Eye-Door (Cakkhudvāra)

(three types of decad kalāpa [3x10=30]+ three types of octad kalāpa [8x10=24]=54)

Type Eye decad kalāpa Body decad kalāpa Sex decad kalāpa Octad kalāpa
Quality sensitivity (clear) sensitivity (clear) Opaque opaque opaque opaque
Origin kamma Kamma kamma consciousness temperature nutriment
base/door for door to tangibles determines sex
Function
sights (earth/fire/wind)
1. earth earth earth earth earth earth
2. water water water water water water
3. fire fire fire fire fire fire
4. wind wind wind wind wind wind
5. colour colour colour colour colour colour
6. odour odour odour odour odour odour
7. taste taste taste taste taste taste
8. nutritive essence nutritive essence nutritive essence nutritive essence nutritive essence nutritive essence
9. life faculty life faculty life faculty
10. eye sensitivity body sensitivity sex materiality

Eye decad kalāpa (cakkhu dasaka kalāpa) = eye sensitivity as the tenth factor particle. Sensitive to the impinging of the color of light
Body decad kalāpa (kāya dasaka kalāpa) = body sensitivity as the tenth factor particle. Sensitive to the impinging of touch (earth, fire
and wind)
Sex decad kalāpa (bhāva dasaka kalāpa) = sex materiality as the tenth factor particle
Consciousness octad kalāpa (cittaja aṭṭhaka kalāpa) = ojā as the eighth factor particle produced by consciousness
Temperature octad kalāpa (utuja aṭṭhaka kalāpa) = ojā as the eighth factor particle produced by temperature
Nutriment octad kalāpa (āhāraja aṭṭhaka kalāpa) = ojā as the eighth factor particle produced by nutritive essence.
 22

Table 6. Types of Rūpakalāpas and Materiality in Each Door (Dvāra)

Corporeal 10-fold units (10) Eight-fold units (8) Total
Body decad Male or female Cittajaaṭṭhaka Utujaaṭṭhaka Āhārajaaṭṭhaka
Door (dvāra) 10-fold units (Kāyadasaka- decad (Bhāva- kalāpa kalāpa kalāpa 54
kalāpa) dasakakalāpa)
Eye (cakkhu) Eye decad kalāpa 10 10 8 8 8 54
Ear (sota) Ear decad kalāpa 10 10 8 8 8 54
Nose (ghāna) Nose decad kalāpa 10 10 8 8 8 54
Tongue (jivhā) Tongue decad kalāpa 10 10 8 8 8 54
Body (kāya) Body decad kalāpa - 10 8 8 8 **44
Mind (mano) *Heart decad kalāpa 10 10 8 8 8
Origin Kamma Kamma Kamma Consciousness Temperature Nutriment 54

Eye decad kalāpa (cakkhudasaka kalāpa)

Ear decad kalāpa (sotadasaka kalāpa)

Nose decad kalāpa (ghānadasaka kalāpa)

Tongue decad kalāpa (jihvādasaka kalāpa)

** body decad kalāpa (kāyadasakakalāpa) consists of five kinds of rūpakalāpas and 44 types of materiality only.

*Heart decad kalāpa (hadayadasakakalāpa) on which mind door is called heart base (hadayavatthu)
 23

Detailed Method for Developing Four Elements Meditation

Is practiced by way of the 42 parts of the body

There are twenty parts of the body in which earth element is predominant:
1. head hair (kesā) 44 11. heart (hadayaṁ) 44
2. body hair (lomā) 44 12. liver (yakanaṁ) 44
3. nails (nakhā) 44 13. membrane (kilomakaṁ) 44
4. teeth (dantā) 44 14. spleen (pihakaṁ) 44
5. skin (taco) 44 15. lungs (papphāsaṁ) 44
6. flesh (maṁsaṁ) 44 16. intestines (antaṁ) 44
7. sinews (nhāru) 44 17. mesentery (antagunaṁ) 44
8. bones (aṭṭhi) 44 18. gorge (udariyaṁ) 8*
9. bone-marrow (aṭṭhimiñjaṁ) 44 19. faeces (karisaṁ) 8*
10. kidneys (vakkaṁ) 44 20. brain (matthaluṅgaṁ) 44

There are twelve parts in the body in which water element is predominant:
1. bile (pittaṁ) 44 7. tears (assu) 16**
2. phlegm (semhaṁ) 44 8. grease (vasā) 44
3. pus (pubbo) 8* 9. spittle (khelo) 16**
4. blood (lohitaṁ) 44 10. mucus (siṅghānika) 16**
5. sweat (sedo) 16** 11. synovia (lasikā) 44
6. fat (medo) 44 12. urine (muttaṁ) 8*

Note * temperature-produced nutritive-essence octad-kalāpas (8 types of material)

** temperature-produced nutritive-essence octad-kalāpas and consciousness-produced
nutritive-essence octad-kalāpas (16 types of material)

There are four parts (here we would rather say components) of the body in which fire
element is predominant:
1. santappana tejo heat that warms the body
2. jīrana tejo heat that causes maturing and ageing
3. daha tejo heat of fever
4. pācaka tejo digestive heat (jīvita navaka kalāpas)

There are six components in which wind element is predominant:

1. uddhaṅgama vātā air that rises up.
 24

2. adhogama vātā air that goes down.

3. kucchisaya vātā air in the abdomen outside the intestines.
4. koṭṭhasaya vātā air inside the intestines.
5. aṅgamangānusarino vātā air that pervades through the limbs.
6. assāsa passāsaso in and out breath.
Of fire element and wind element all, except the ‘in and out breath’, consist of 33
rūpas each. They are made up of four types of kalāpas:
1. jīvita navaka kalāpas jīvita as the ninth factor (9 rūpas).
2. cittaja aṭṭhaka kalāpas mind produced ojā as the eighth factor (8 rūpas).
3. utuja aṭṭhaka kalāpas temperature produced ojā as the eighth factor (8 rūpas).
4. āhāraja aṭṭhaka kalāpas nutriment produced ojā as the eighth factor (8 rūpas).
These four types of kalāpas contain a total of 33 rūpas.
The in and out breath contains only 9 rūpas found in what is called cittaja sadda
navaka kalāpa (mind produced sound as the ninth factor kalāpa). These kalāpas contain
earth, water, fire, wind, colour, smell, taste, nutriment and sound.

After analyzing the materiality in the 6 doors and the 42 parts of the body, one will know:

9 Kamma born materiality (kammaja rūpa),

8 Consciousness born materiality (cittaja rūpa),
4 Temperature born materiality (utuja rūpa),
2 Nutriment born materiality (āhāraja rūpa).

Nine Kinds of Rūpa Kalāpas Produced By Kamma

There are nine kinds of rūpa kalāpas produced by kamma:
1. cakkhu dasaka kalāpa (eye),
2. sota dasaka kalāpa (ear),
3. ghāna dasaka kalāpa (nose),
4. jivha dasaka kalāpa (tongue),
5. kāya dasaka kalāpa (body),
6. itthi bhāva dasaka kalāpa (female),
7. pumbhāva dasaka kalāpa (male),
8. hadayavatthu dasaka kalāpa (heart),
9. jīvita navaka kalāpa (life).
 25

Eight Kinds of Rūpa Kalāpas Produced By Mind

1. cittaja suddhaṭṭhaka kalāpa the simple ojā as the eighth kalāpa produced by mind.
2. kāya viññatti navaka kalāpa bodily intimation as the ninth factor kalāpa.
3. lahutā ekadasaka kalāpa a kalāpa with eleven factors, the basic eight factors plus
lahutā, mudutā and kammaññatā (lightness, softness,
and wieldiness).
4. kāya viññatti lahutādidvādasaka kalāpa a kalāpa which has twelve factors, the basic
eight plus kāya viññatti, lahutā, mudutā and
kammaññatā.
5. vacī viññatti dasaka kalāpa a kalāpa which contains ten rūpas, the basic eight plus
verbal intimation and sound.
6. vacī viññatti sadda lahutādi terasaka kalāpa a kalāpa with thirteen factors, the basic
eight plus vacī viññatti, sound, lahutā,
mudutā and kammaññatā.
7. assāsa passāsa cittaja sadda navaka kalāpa a mind produced kalāpa with nine
factors, the basic eight plus sound.
8. assāsa passāsa cittaja sadda lahutādidvādasaka kalāpa a mind produced kalāpa with
twelve factors, the basic eight plus sound,
lahutā, mudutā and kammaññatā.

Four Kinds of Rūpa Kalāpas Produced By Temperature

1. utuja suddhaṭṭhaka kalāpa a kalāpa produced by temperature containing eight
factors, the basic eight.
2. utuja sadda navaka kalāpa a kalāpa produced by temperature containing nine
factors, the basic eight plus sound.
3. lahutādekadasaka kalāpa lahutā as the eleventh factor kalāpa. The basic eight
factors plus lahutā, mudutā and kammaññatā.
4. sadda lahutādidvādasaka kalāpa a kalāpa containing twelve factors, the basic eight plus
sound, lahutā, mudutā and kammaññatā. There are three
kinds of sound:
1. assāsa passāsa cittaja sadda navaka kalāpa the sound of breathing.
2. vacī viññatti dasaka kalāpa the sound of speech.
3. utuja sadda navaka kalāpa the sound of the stomach, of the wind, etc.
 26

Two Kinds of Rūpa Kalāpas Produced By Nutriment

1. āhāraja suddaṭṭhaka kalāpa
2. lahutādekadasaka kalāpa
an ojā as the eighth factor kalāpa produced by
nutriment.
a lahutā as the eleventh factor kalāpa produced by
nutriment. It contains the basic eight factors plus lahutā,
mudutā and kammaññatā.
 27

III. Dependent Origination (Paṭiccasamuppāda)

Paṭiccasamuppādavibhaṅga Pāḷi

Suttantabhājanīyaṃ

Avijjāpaccayā saṅkhārā, saṅkhārapaccayā viññāṇaṃ, viññāṇapaccayā nāmarūpaṃ,

nāmarūpapaccayā saḷāyatanaṃ, saḷāyatanapaccayā phasso, phassapaccayā vedanā,
vedanāpaccayā taṇhā, taṇhāpaccayā upādānaṃ, upādānapaccayā bhavo, bhavapaccayā jāti,
jātipaccayā jarāmaraṇaṃ sokaparidevadukkhadomanassupāyāsā sambhavanti. Evametassa
kevalassa dukkhakkhandhassa samudayo hoti.

Tattha katamā avijjā? Dukkhe aññāṇaṃ, dukkhasamudaye aññāṇaṃ, dukkhanirodhe

aññāṇaṃ, dukkhanirodhagāminiyā paṭipadāya aññāṇaṃ – ayaṃ vuccati “avijjā”.

Tattha katame avijjāpaccayā saṅkhārā? Puññābhisaṅkhāro, apuññābhisaṅkhāro,

āneñjābhisaṅkhāro, kāyasaṅkhāro, vacīsaṅkhāro, cittasaṅkhāro.

Tattha katamo puññābhisaṅkhāro? Kusalā cetanā kāmāvacarā rūpāvacarā dānamayā

sīlamayā bhāvanāmayā – ayaṃ vuccati “puññābhisaṅkhāro”.

Tattha katamo apuññābhisaṅkhāro? Akusalā cetanā kāmāvacarā – ayaṃ vuccati

“apuññābhisaṅkhāro”.

Tattha katamo āneñjābhisaṅkhāro? Kusalā cetanā arūpāvacarā – ayaṃ vuccati

“āneñjābhisaṅkhāro”.

Tattha katamo kāyasaṅkhāro? Kāyasañcetanā kāyasaṅkhāro, vacīsañcetanā

vacīsaṅkhāro, manosañcetanā cittasaṅkhāro. Ime vuccanti “avijjāpaccayā saṅkhārā” .

Tattha katamaṃ saṅkhārapaccayā viññāṇaṃ? Cakkhuviññāṇaṃ, sotaviññāṇaṃ,

ghānaviññāṇaṃ, jivhāviññāṇaṃ, kāyaviññāṇaṃ, manoviññāṇaṃ – idaṃ vuccati
“saṅkhārapaccayā viññāṇaṃ” .

Tattha katamaṃ viññāṇapaccayā nāmarūpaṃ? Atthi nāmaṃ, atthi rūpaṃ. Tattha

katamaṃ nāmaṃ? Vedanākkhandho, saññākkhandho, saṅkhārakkhandho – idaṃ vuccati
“nāmaṃ”. Tattha katamaṃ rūpaṃ? Cattāro mahābhūtā, catunnañca mahābhūtānaṃ upādāya
rūpaṃ – idaṃ vuccati “rūpaṃ” . Iti idañca nāmaṃ, idañca rūpaṃ. Idaṃ vuccati
“viññāṇapaccayā nāmarūpaṃ”.
 28

Tattha katamaṃ nāmarūpapaccayā saḷāyatanaṃ? Cakkhāyatanaṃ, sotāyatanaṃ,

ghānāyatanaṃ, jivhāyatanaṃ, kāyāyatanaṃ, manāyatanaṃ – idaṃ vuccati “nāmarūpapaccayā
saḷāyatanaṃ”.

Tattha katamo saḷāyatanapaccayā phasso? Cakkhusamphasso sotasamphasso

ghānasamphasso jivhāsamphasso kāyasamphasso manosamphasso – ayaṃ vuccati
“saḷāyatanapaccayā phasso”.

Tattha katamā phassapaccayā vedanā? Cakkhusamphassajā vedanā, sotasamphassajā

vedanā, ghānasamphassajā vedanā, jivhāsamphassajā vedanā, kāyasamphassajā vedanā,
manosamphassajā vedanā – ayaṃ vuccati “phassapaccayā vedanā”.

Tattha katamā vedanāpaccayā taṇhā? Rūpataṇhā, saddataṇhā, gandhataṇhā, rasataṇhā,

phoṭṭhabbataṇhā, dhammataṇhā – ayaṃ vuccati “vedanāpaccayā taṇhā”.

Tattha katamaṃ taṇhāpaccayā upādānaṃ? Kāmupādānaṃ, diṭṭhupādānaṃ,

sīlabbatupādānaṃ, attavādupādānaṃ – idaṃ vuccati “taṇhāpaccayā upādānaṃ”.

Tattha katamo upādānapaccayā bhavo? Bhavo duvidhena – atthi kammabhavo, atthi

upapattibhavo. Tattha katamo kammabhavo? Puññābhisaṅkhāro, apuññābhisaṅkhāro,
āneñjābhisaṅkhāro – ayaṃ vuccati “kammabhavo”. Sabbampi bhavagāmikammaṃ
kammabhavo.

Tattha katamo upapattibhavo? Kāmabhavo, rūpabhavo, arūpabhavo, saññābhavo,

asaññābhavo, nevasaññānāsaññābhavo, ekavokārabhavo, catuvokārabhavo,
pañcavokārabhavo – ayaṃ vuccati “upapattibhavo”. Iti ayañca kammabhavo, ayañca
upapattibhavo. Ayaṃ vuccati “upādānapaccayā bhavo”.

Tattha katamā bhavapaccayā jāti? Yā tesaṃ tesaṃ sattānaṃ tamhi tamhi sattanikāye
jāti sañjāti okkanti abhinibbatti, khandhānaṃ pātubhāvo, āyatanānaṃ paṭilābho – ayaṃ
vuccati “bhavapaccayā jāti”.

Tattha katamaṃ jātipaccayā jarāmaraṇaṃ? Atthi jarā, atthi maraṇaṃ. Tattha katamā
jarā? Yā tesaṃ tesaṃ sattānaṃ tamhi tamhi sattanikāye jarā jīraṇatā khaṇḍiccaṃ pāliccaṃ
valittacatā āyuno saṃhāni indriyānaṃ paripāko – ayaṃ vuccati “jarā”.

Tattha katamaṃ maraṇaṃ? Yā tesaṃ tesaṃ sattānaṃ tamhā tamhā sattanikāyā cuti
cavanatā bhedo antaradhānaṃ maccu maraṇaṃ kālakiriyā [kālaṃkiriyā (ka.)] khandhānaṃ
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bhedo kaḷevarassa nikkhepo jīvitindriyassupacchedo – idaṃ vuccati “maraṇaṃ”. Iti ayañca

jarā, idañca maraṇaṃ. Idaṃ vuccati “jātipaccayā jarāmaraṇaṃ”.

Tattha katamo soko? Ñātibyasanena vā phuṭṭhassa, bhogabyasanena vā phuṭṭhassa,

rogabyasanena vā phuṭṭhassa, sīlabyasanena vā phuṭṭhassa, diṭṭhibyasanena vā phuṭṭhassa,
aññataraññatarena byasanena samannāgatassa, aññataraññatarena dukkhadhammena
phuṭṭhassa soko socanā socitattaṃ antosoko antoparisoko cetaso parijjhāyanā domanassaṃ
sokasallaṃ – ayaṃ vuccati “soko”.

Tattha katamo paridevo? Ñātibyasanena vā phuṭṭhassa, bhogabyasanena vā

phuṭṭhassa, rogabyasanena vā phuṭṭhassa, sīlabyasanena vā phuṭṭhassa, diṭṭhibyasanena vā
phuṭṭhassa, aññataraññatarena byasanena samannāgatassa, aññataraññatarena
dukkhadhammena phuṭṭhassa ādevo paridevo ādevanā paridevanā ādevitattaṃ paridevitattaṃ
vācā palāpo vippalāpo lālappo lālappanā lālappitattaṃ – ayaṃ vuccati “paridevo”.

Tattha katamaṃ dukkhaṃ? Yaṃ kāyikaṃ asātaṃ kāyikaṃ dukkhaṃ

kāyasamphassajaṃ asātaṃ dukkhaṃ vedayitaṃ kāyasamphassajā asātā dukkhā vedanā –
idaṃ vuccati “dukkhaṃ”.

Tattha katamaṃ domanassaṃ? Yaṃ cetasikaṃ asātaṃ, cetasikaṃ dukkhaṃ,

cetosamphassajaṃ asātaṃ dukkhaṃ vedayitaṃ, cetosamphassajā asātā dukkhā vedanā – idaṃ
vuccati “domanassaṃ”.

Tattha katamo upāyāso? Ñātibyasanena vā phuṭṭhassa, bhogabyasanena vā phuṭṭhassa,

rogabyasanena vā phuṭṭhassa, sīlabyasanena vā phuṭṭhassa, diṭṭhibyasanena vā phuṭṭhassa,
aññataraññatarena byasanena samannāgatassa, aññataraññatarena dukkhadhammena
phuṭṭhassa āyāso upāyāso āyāsitattaṃ upāyāsitattaṃ – ayaṃ vuccati “upāyāso”.

Evametassa kevalassa dukkhakkhandhassa samudayo hotīti, evametassa kevalassa

dukkhakkhandhassa saṅgati hoti, samāgamo hoti, samodhānaṃ hoti, pātubhāvo hoti. Tena
vuccati “evametassa kevalassa dukkhakkhandhassa samudayo hotī” ti.
Suttantabhājanīyaṃ
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Word by Word Translation of Paṭiccasamuppāda

Because of ignorance formations arise (come into existence) because of formations consciousness arises
Avijjāpaccayā saṅkhārā, saṅkhārapaccayā viññāṇaṃ,
because of consciousness mentality-materiality (arise) because of mentality-materiality the six bases (arise)
viññāṇapaccayā nāmarūpaṃ, nāmarūpapaccayā saḷāyatanaṃ,

because of the six bases contact (arises) because of contact feeling (arises) because of feeling
saḷāyatanapaccayā phasso, phassapaccayā vedanā, vedanāpaccayā

craving (arises) because of craving clinging (arises) because of clinging existence (arises)
taṇhā, taṇhāpaccayā upādānaṃ, upādānapaccayā bhavo,

because of existence birth (arises) because of existence ageing-and-death sorrow lamentation pain
bhavapaccayā jāti, jātipaccayā jarāmaraṇaṃ soka parideva dukkha

displeasure and despair arise (come into existence) thus of this (of) whole (of) mass of suffering
domanassupāyāsā sambhavanti. Evametassa kevalassa dukkhakkhandhassa

the origination is
samudayo hoti.

Because of ignorance, formations; because of formations, consciousness; because of

consciousness, mentality-materiality; because of mentality-materiality, the six bases; because
of the six bases, contact; because of contact, feeling; because of feeling, craving; because of
craving, clinging; because of clinging, existence; because of existence, birth; because of birth,
ageing&death, sorrow, lamentation, pain, displeasure and despair arise (come into existence).
Thus is the origination of this whole mass of suffering.

Therein what ignorance? in the suffering absence of knowledge in the cause of suffering absence of knowledge
Tattha katamā avijjā? Dukkhe aññāṇaṃ, dukkhasamudaye aññāṇaṃ,

of the cessation of suffering absence of knowledge the practice (path) leading to the cessation of suffering absence of knowledge
dukkhanirodhe aññāṇaṃ, dukkhanirodhagāminiyā paṭipadāya aññāṇaṃ –
this is called ignorance
ayaṃ vuccati “avijjā”.

Therein what is ignorance? Absence of knowledge in (the noble truth of) suffering,
absence of knowledge in (the noble truth of) the cause of suffering, absence of knowledge in
(the noble truth of) the cessation of suffering, absence of knowledge in (the noble truth of)
the practice (path) leading to the cessation of suffering. This is called “ignorance”.

therein what because of ignorance formations (arise)?

Tattha katame avijjāpaccayā saṅkhārā?

meritorious kamma-formation demeritorious kamma-formation imperturbable kamma-formation bodily formation

Puññābhisaṅkhāro, ābhisaṅkhāro, āneñjābhisaṅkhāro, kāyasaṅkhāro
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verbal formation mental formation

vacīsaṅkhāro, cittasaṅkhāro.
Therein what is “because of ignorance, formations arise”? Meritorious kamma-
formation, demeritorious kamma-formation, imperturbable kamma-formation, bodily
formation, verbal formation, mental formation.

therein what meritorious kamma-formation?

Tattha katamo puññābhisaṅkhāro?
good action (right) volition sensuous sphere fine-material sphere occasioned by giving
Kusalā cetanā kāmāvacarā rūpāvacarā dānamayā
occasioned by morality occasioned by meditation this is called meritorious kamma-formation
sīlamayā bhāvanāmayā – ayaṃ vuccati ‘‘puññābhisaṅkhāro’’ .

Therein what is meritorious kamma-formation? Good volition of sensuous and fine-

material sphere occasioned by giving, occasioned by morality, occasioned by meditation.
This is called “meritorious kamma-formation”.

therein what demeritorious kamma-formation?

Tattha katamo apuññābhisaṅkhāro?
bad action volition sensuous sphere this is called demeritorious kamma-formation
Akusalā cetanā kāmāvacarā – ayaṃ vuccati ‘‘apuññābhisaṅkhāro’’ .

Therein what is demeritorious kamma-formation? Bad volition of sensuous sphere.

This is called “demeritorious kamma-formation”.

therein what imperturbable kamma-formation?

Tattha katamo āneñjābhisaṅkhāro?
good action (right) volition immaterial sphere this is called imperturbable kamma-formation
Kusalā cetanā arūpāvacarā – ayaṃ vuccati “āneñjābhisaṅkhāro”.

Therein what is imperturbable kamma-formation? Good volition of immaterial sphere.

This is called “imperturbable kamma-formation”.

Therein what bodily formation? bodily volition bodily formation

Tattha katamo kāyasaṅkhāro? Kāyasañcetanā kāyasaṅkhāro,
verbal volition verbal formation mental volition consciousness formation
vacīsañcetanā vacīsaṅkhāro, manosañcetanā cittasaṅkhāro.
These are called because of ignorance formations (arise)
Ime vuccanti “avijjāpaccayā saṅkhārā”.
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Therein what is bodily formation? Bodily volition is bodily formation; verbal volition
is verbal formation; mental volition is consciousness formation. These are called “because of
ignorance, formations arise”.

Therein what because of formations consciousness (arise)?

Tattha katamaṃ saṅkhārapaccayā viññāṇaṃ?
eye-consciousness ear-consciousness nose-consciousness tongue -consciousness body-consciousness
Cakkhuviññāṇaṃ, sotaviññāṇaṃ, ghānaviññāṇaṃ, jivhāviññāṇaṃ, kāyaviññāṇaṃ,
mind-consciousness this is called because of formations consciousness(arises)
manoviññāṇaṃ – idaṃ vuccati “saṅkhārapaccayā viññāṇaṃ”.
Therein what is “because of formations consciousness arises”? Eye-consciousness,
ear-consciousness, nose-consciousness, tongue-consciousness, body-consciousness and mind-
consciousness. This is called “because of formations, consciousness arises”.

Therein what because of consciousness mentality and materiality (arise)?

Tattha katamaṃ viññāṇapaccayā nāmarūpaṃ?
there mentality there materiality therein what mentality the aggregate of feeling
Atthi nāmaṃ, atthi rūpaṃ. Tattha katamaṃ nāmaṃ? Vedanākkhandho,
the aggregate of perception the aggregate of formations this is called mentality therein what materiality
saññākkhandho, saṅkhārakkhandho – idaṃ vuccati “nāmaṃ” . Tattha katamaṃ rūpaṃ?
four great elements four and from great elements derived materiality this is called materiality
Cattāro mahābhūtā, atunnañca mahābhūtānaṃ upādāya rūpaṃ – idaṃ vuccati “rūpaṃ”.
thus this and mentality this and materiality this is called because of consciousness mentality and materiality
Iti idañca nāmaṃ, idañca rūpaṃ. Idaṃ vuccati “viññāṇapaccayā nāmarūpaṃ”.

Therein what is “because of consciousness, mentality and materiality arise”? there is

mentality; there is materiality. Therein what is mentality? The aggregate of feeling, the
aggregate of perception, the aggregate of formations. This is called mentality. Therein what is
materiality? The four great elements and the derived materiality from the four great elements.
This is called materiality. Thus this is mentality and this materiality. This is called “because
of consciousness, mentality and materiality arise”.

Therein what because of mentality and materiality six bases (arise)?

Tattha katamaṃ nāmarūpapaccayā saḷāyatanaṃ?
eye base ear base nose base tongue base body base mind base
Cakkhāyatanaṃ, sotāyatanaṃ, ghānāyatanaṃ, jivhāyatanaṃ, kāyāyatanaṃ, manāyatanaṃ
this is called because of mentality and materiality six bases(arise)
– idaṃ vuccati “nāmarūpapaccayā saḷāyatanaṃ”.
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Therein what is “because of mentality and materiality six bases arise”? Eye base, ear
base, nose base, tongue base, body base and mind base. This is called “because of mentality
and materiality, six bases arise”.

Therein what because of six bases contact (arises)

Tattha katamo saḷāyatanapaccayā phasso?
eye contact ear contact nose contact tongue contact body contact
Cakkhusamphasso sotasamphasso ghānasamphasso jivhāsamphasso kāyasamphasso
mind contact this is called because of six bases contact (arises)
manosamphasso – ayaṃ vuccati “saḷāyatanapaccayā phasso”.
Therein what is “because of six bases, contact arises”? Eye contact,
ear contact, nose contact, tongue contact, body contact and mind contact. This is called
“because of six bases, contact arises”.

Therein what because of contact feeling (arises)

Tattha katamā phassapaccayā vedanā?
eye-contact born feeling ear-contact born feeling nose-contact born feeling
Cakkhusamphassajā vedanā, sotasamphassajā vedanā, ghānasamphassajā vedanā,
tongue-contact born feeling body-contact born feeling mind-contact born feeling
jivhāsamphassajā vedanā, kāyasamphassajā vedanā, manosamphassajā vedanā
this is called because of contact feeling (arises)
– ayaṃ vuccati “phassapaccayā vedanā”.

Therein what is “because of contact, feeling arises”? Eye-contact born feeling, ear-
contact born feeling, nose-contact born feeling, tongue-contact born feeling, body-contact
born feeling, mind-contact born feeling, this is called “because of contact, feeling arises”.

Therein what because of feeling craving (arises) craving for visible object
Tattha katamā vedanāpaccayā taṇhā? Rūpataṇhā,
craving for sound craving for smell craving for taste craving for tangible object craving for all other object
saddataṇhā, gandhataṇhā, rasataṇhā, phoṭṭhabbataṇhā, dhammataṇhā
this is called because of feeling craving (arises)
– ayaṃ vuccati “vedanāpaccayā taṇhā”.

Therein what is “because of feeling, craving arises”? Craving for visible object,
craving for sound, craving for smell, craving for taste, craving for tangible object,
craving for all other object. This is called “because of feeling, craving arises”.

Therein what because of craving clinging (arises)

Tattha katamaṃ taṇhāpaccayā upādānaṃ?
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clinging of sensual pleasure clinging of wrong view clinging of behaviour (sīla) and practice (vata) as the means of purification
Kāmupādānaṃ, diṭṭhupādānaṃ, sīlabbatupādānaṃ,
clinging of doctrine of atta this is called because of craving clinging (arises)
attavādupādānaṃ – idaṃ vuccati “taṇhāpaccayā upādānaṃ”.
Therein what is “because of craving, attachment arises”? Clinging of sensual pleasure,
clinging of wrong view, clinging of behaviour (sīla) and practice (vata) as the means of
purification, clinging of doctrine of self (atta). This is called “because of craving, clinging
arises”.
therein what because of clinging existence (arises) existence by twofold
Tattha katamo upādānapaccayā bhavo? Bhavo duvidhena –
Is action existence is resultant existance
atthi kammabhavo, atthi upapattibhavo.
Therein what kammabhavo
Tattha katamo kammabhavo?
Meritorious kamma-formation demeritorious kamma-formation imperturbable kamma-formation
Puññābhisaṅkhāro, apuññābhisaṅkhāro, āneñjābhisaṅkhāro
This is called kammabhavo all also leading to existence kamma kammabhavo
– ayaṃ vuccati “kammabhavo”. Sabbampi bhavagāmikammaṃ kammabhavo.
Therein what is “because of clinging, existence arises”?. Existence is twofold: action
existence and resultant existence. Therein what is kammabhavo? Meritorious kamma-
formation, demeritorious kamma-formation, and imperturbable kamma-formation. This is
called “kammabhavo”. Also all kamma leading to existence is kammabhavo.
therein what resultant existence Kāma existence rūpa existence arūpa existence
Tattha katamo upapattibhavo? Kāmabhavo, rūpabhavo, arūpabhavo,
perception existence non- perception existence neither perception nor non-perception existence one aggregate existence
saññābhavo, asaññābhavo, nevasaññānāsaññābhavo, ekavokārabhavo,
four aggregates existence five aggregates existence this is called resultant existence
catuvokārabhavo, pañcavokārabhavo – ayaṃ vuccati “upapattibhavo”.
This is called because of clinging existence (arises)
Ayaṃ vuccati “upādānapaccayā bhavo”.

Therein what is resultant existence? Kāma existence, rūpa existence, arūpa existence,
perception existence, non-perception existence, neither perception nor non-perception
existence, one aggregate existence, four aggregates existence, five aggregates existence. This
is called “resultant existence”. This is called “because of clinging, existence arises”.

therein what because of existence birth (arises)

Tattha katamā bhavapaccayā jāti?
for this or that for beings in this or that in group of beings birth genesis entry full existence
Yā tesaṃ tesaṃ sattānaṃ tamhi tamhi sattanikāye jāti sañjāti okkanti abhinibbatti
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of aggregates appearance of bases obtaining this is called because of existence birth (arises)
khandhānaṃ pātubhāvo, āyatanānaṃ paṭilābho – ayaṃ vuccati “bhavapaccayā jāti”.

Therein what is “because of existence, birth arises”? That which for this or that beings
in this or that group of beings is birth, genesis, entry, full existence, the appearance of the
aggregates, the obtaining of bases. This is called “because of existence, birth arises”.

therein what because of birth ageing and death (arise) is ageing is death therein what
Tattha katamaṃ jātipaccayā jarāmaraṇaṃ? Atthi jarā, atthi maraṇaṃ. Tattha katamā
ageing for this or that for beings in this or that in group of beings ageing decayed broken teeth
jarā? Yā tesaṃ tesaṃ attānaṃ tamhi tamhi sattanikāye jarā jīraṇatā khaṇḍiccaṃ
grey hair wrinkled skin of life dwindling of controlling faculties decay this is called ageing
pāliccaṃ valittacatā āyuno saṃhāni indriyānaṃ paripāko – ayaṃ vuccati “jarā”

Therein what is “because of birth, ageing and death arise”? There is ageing, there is
death. Therein what is ageing? That which for this or that beings in this or that group of
beings is ageing, decayed, broken teeth, grey hair, wrinkled skin, the dwindling of life, decay
of the controlling faculties. This is called “ageing”.

therein what death

Tattha katamaṃ maraṇaṃ?
for this or that for beings in this or that in group of beings decease passing away breaking up
Yā tesaṃ tesaṃ sattānaṃ tamhā tamhā sattanikāyā cuti cavanatā bhedo
disappearance dying death a making of time the breaking up of the aggregates
antaradhānaṃ maccu maraṇaṃ kālakiriyā khandhānaṃ bhedo
of the body throwing off cutting of life- faculty this is called death
kaḷevarassa nikkhepo jīvitindriyassupacchedo – idaṃ vuccati “maraṇaṃ”.
Thus this and ageing this and death this is called because of death ageing and death (arise)
Iti ayañca jarā, idañca maraṇaṃ. Idaṃ vuccati “jātipaccayā jarāmaraṇaṃ”.
Therein what is death? That which for this or that beings in this or that group of
beings is decease, passing away, breaking up, disappearance, dying, death, a making of time,
the breaking up of the aggregates, the throwing off of the body, the cutting of life-faculty.
This is called “death”. Thus, this is ageing and this is death. This is called “because of death,
ageing and death arises”.

therein what sorrow/grief by misfortune regarding relatives or (to one) touched

Tattha katamo soko? Ñātibyasanena vā phuṭṭhassa,
by misfortune regarding wealth or (to one) touched by misfortune regarding health or (to one) touched
bhogabyasanena vā phuṭṭhassa, rogabyasanena vā phuṭṭhassa,
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by misfortune regarding (corrupted) morality or (to one) touched by misfortune regarding wrong view or (to one) touched
sīlabyasanena vā phuṭṭhassa, diṭṭhibyasanena vā phuṭṭhassa,
by one or another by misfortune possessed of by one or another painful thing (to one) touched
aññataraññatarena asanena samannāgatassa, aññataraññatarena dukkhadhammena phuṭṭhassa
sorrow being sorry the state of being sorry inner sorry great inner/deep sorry burning of the mind
soko socanā socitattaṃ antosoko antoparisoko cetaso parijjhāyanā
mental pain the dart of sorrow this is called sorrow
domanassaṃ sokasallaṃ – ayaṃ vuccati “soko”.
Therein what is sorrow (grief)? To one touched by misfortune regarding relatives, or
to one touched by misfortune regarding wealth, or to one touched by misfortune regarding
health, or to one touched by misfortune regarding (corrupted) morality, or to one touched by
misfortune regarding wrong view, or to one or another possessed of one misfortune, or to one
or another touched by painful thing, sorrow, being sorry, the state of being sorry, inner sorry,
great inner (deep) sorry, burning of the mind, mental pain, the dart of sorrow. This is called
“sorrow”.

therein what lamentation by misfortune regarding relatives or (to one) touched

Tattha katamo paridevo? Ñātibyasanena vā phuṭṭhassa,
by misfortune regarding wealth or (to one) touched by misfortune regarding health or (to one) touched
bhogabyasanena vā phuṭṭhassa, rogabyasanena vā phuṭṭhassa,
by misfortune regarding (corrupted) morality or (to one) touched by misfortune regarding wrong view or (to one) touched
sīlabyasanena vā phuṭṭhassa, diṭṭhibyasanena vā phuṭṭhassa,
by one or another by misfortune possessed of by one or another painful thing (to one) touched
aññataraññatarena yasanena amannāgatassa, aññataraññatarena dukkhadhammena phuṭṭhassa
crying lamentation the act of crying the act of lamentation the state of crying the state of lamentation
ādevo paridevo ādevanā paridevanā ādevitattaṃ paridevitattaṃ
talk of wailing of great wailing moaning great moaning the state of moaning this is called lamentation
vācā palāpo vippalāpo lālappo lālappanā lālappitattaṃ– ayaṃ vuccati “paridevo”.

Therein what is lamentation? To one touched by misfortune regarding relatives, or

to one touched by misfortune regarding wealth, or to one touched by misfortune regarding
health, or to one touched by misfortune regarding (corrupted) morality, or to one touched by
misfortune regarding wrong view, or to one or another possessed of one misfortune, or to one
or another touched by painful thing, crying, lamentation, the act of crying, the act of
lamentation, the state of crying, the state of lamentation, talk of wailing, great wailing,
moaning, great moaning, the state of moaning. This is called “lamentation”.

therein what pain that bodily uneasiness bodily pain

Tattha katamo dukkhaṃ? Yaṃ kāyikaṃ asātaṃ kāyikaṃ dukkhaṃ
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body-contact born uneasy painful experience body-contact born uneasy painful feeling
kāyasamphassajaṃ asātaṃ dukkhaṃ vedayitaṃ kāyasamphassajā asātā dukkhā vedanā –
This is called pain
idaṃ vuccati “dukkhaṃ”.
Therein what is pain? That which is bodily uneasiness, bodily pain, body-contact born
uneasy painful experience, body-contact born uneasy painful feeling. This is called
“pain”.
therein what displeasure that mental uneasiness mental pain
Tattha katamaṃ domanassaṃ? Yaṃ cetasikaṃ asātaṃ, cetasikaṃ dukkhaṃ,
mental contact born uneasy painful experience mental contact born uneasy painful feeling
cetosamphassajaṃ asātaṃ dukkhaṃ vedayitaṃ, cetosamphassajā asātā dukkhā vedanā –
this is called displeasure
idaṃ vuccati “domanassaṃ”.
Therein what is displeasure? That which is mental uneasiness, mental pain, mental
contact born uneasy painful experience, mental contact born uneasy painful feeling. This is
called “displeasure”.

Therein what despair by misfortune regarding relatives or (to one) touched

Tattha katamo upāyāso? Ñātibyasanena vā phuṭṭhassa,
by misfortune regarding wealth or (to one) touched by misfortune regarding health or (to one) touched
bhogabyasanena vā phuṭṭhassa, rogabyasanena vā phuṭṭhassa,
by misfortune regarding (corrupted) morality or (to one) touched by misfortune regarding wrong view or (to one) touched
sīlabyasanena vā phuṭṭhassa, diṭṭhibyasanena vā phuṭṭhassa,
by one or another by misfortune possessed of by one or another painful thing (to one) touched
aññataraññatarenayasanena samannāgatassa, aññataraññatarena dukkhadhammena phuṭṭhassa
despondency despair the state of despondency the state of despair this is called despair
āyāso upāyāso āyāsitattaṃ upāyāsitattaṃ – ayaṃ vuccati “upāyāso” .
Therein what is despair? To one touched by misfortune regarding relatives, or to
one touched by misfortune regarding wealth, or to one touched by misfortune regarding
health, or to one touched by misfortune regarding (corrupted) morality, or to one touched by
misfortune regarding wrong view, or to one or another possessed of one misfortune, or to one
or another touched by painful thing, despondency, despair, the state of despondency, the state
of despair. This is called “despair”.

Thus of this of whole of mass of suffering origination is thus of this of whole

Evametassa kevalassa dukkhakkhandhassa samudayo hotīti, evametassa kevalassa
of mass of suffering association with is assemblage is combination is manifestation
dukkhakkhandhassa saṅgati hoti, samāgamo hoti, samodhānaṃ hoti, pātubhāvo
is is called Thus of this of whole of mass of suffering origination is
hoti. Tena vuccati “evametassa kevalassa dukkhakkhandhassa samudayo hotī”ti.
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Thus is the origination of this whole mass of suffering, thus is the association with
this whole mass of suffering, the assemblage, the combination, the manifestation of it. This is
called ‘thus is the origination of this whole mass of suffering”.

Dependent Origination
Because of ignorance, formations; because of formations, consciousness; because of
consciousness, mentality-materiality; because of mentality-materiality, the six bases; because
of the six bases, contact; because of contact, feeling; because of feeling, craving; because of
craving, clinging; because of clinging, existence; because of existence, birth; because of birth,
ageing-and-death, sorrow, lamentation, pain, displeasure and despair arise (come into
existence). Thus is the origination of this whole mass of suffering.

Therein what is ignorance? Absence of knowledge in (the noble truth of) suffering,
absence of knowledge in (the noble truth of) the cause of suffering, absence of knowledge in
(the noble truth of) the cessation of suffering, absence of knowledge in (the noble truth of)
the practice (path) leading to the cessation of suffering. This is called “ignorance”.

Therein what is “because of ignorance, formations arise”? Meritorious kamma-

formation, demeritorious kamma-formation, imperturbable kamma-formation, bodily
formation, verbal formation, mental formation.

Therein what is meritorious kamma-formation? Good volition of sensuous and fine-

material sphere occasioned by giving, occasioned by morality, occasioned by meditation.
This is called “meritorious kamma-formation”.

Therein what is demeritorious kamma-formation? Bad volition of sensuous sphere.

This is called “demeritorious kamma-formation”.

Therein what is imperturbable kamma-formation? Good volition of immaterial sphere.

This is called “imperturbable kamma-formation”.

Therein what is bodily formation? Bodily volition is bodily formation; verbal volition
is verbal formation; mental volition is consciousness formation. These are called “because of
ignorance, formations come into existence”.
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Therein what is “because of formations, consciousness arises”? Eye-consciousness,

ear-consciousness, nose-consciousness, tongue-consciousness, body-consciousness and mind-
consciousness. This is called “because of formation, consciousness arises”.

Therein what is “because of consciousness, mentality and materiality arise”? There is

mentality; there is materiality. Therein what is mentality? The aggregate of feeling, the
aggregate of perception, the aggregate of formations. This is called “mentality”. Therein what
is materiality? The four great elements and the derived materiality from the four great
elements. This is called “materiality”. Thus this is mentality and this materiality. This is
called “because of consciousness, mentality and materiality arise”.

Therein what is “because of mentality and materiality, six bases arise”? Eye base, ear
base, nose base, tongue base, body base and mind base. This is called “because of mentality
and materiality, six bases arise”.

Therein what is “because of six bases, contact arises”? Eye contact, ear contact, nose
contact, tongue contact, body contact and mind contact. This is called “because of six bases,
contact arises”.

Therein what is “because of contact, feeling arises”? Eye-contact born feeling, ear-
contact born feeling, nose-contact born feeling, tongue-contact born feeling, body-contact
born feeling, mind-contact born feeling, this is called “because of contact, feeling arises”.

Therein what is “because of feeling, craving arises”? Craving for visible object,
craving for sound, craving for smell, craving for taste, craving for tangible object, craving for
all other object. This is called “because of feeling, craving arises”.

Therein what is “because of craving, clinging arises”? Clinging of sensual pleasure,

clinging of wrong view, clinging of behaviour (sīla) and practice (vata) as the means of
purification, clinging of doctrine of self (atta). This is called “because of craving, clinging
arises”.

Therein what is “because of clinging, existence arises”? Existence is twofold: action

existence and resultant existence. Therein what is kammabhavo? Meritorious kamma-
formation, demeritorious kamma-formation, and imperturbable kamma-formation. This is
called “kammabhavo”. Also all kamma leading to existence is kammabhavo.
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Therein what is resultant existence? Kāma existence, rūpa existence, arūpa existence,
perception existence, non-perception existence, neither perception nor non-perception
existence, one aggregate existence, four aggregates existence, five aggregates existence. This
is called resultant existence. This is called “because of clinging, existence arises”.

Therein what is “because of existence, birth arises”? That which for this or that beings
in this or that group of beings is birth, genesis, entry, full existence, the appearance of the
aggregates, the obtaining of bases. This is called “because of existence, birth arises”.

Therein what is “because of birth, ageing and death arise”? There is ageing, there is
death. Therein what is ageing? That which for this or that beings in this or that group of
beings is ageing, decayed, broken teeth, grey hair, wrinkled skin, the dwindling of life, decay
of the controlling faculties. This is called “ageing”.

Therein what is death? That which for this or that beings in this or that group of
beings is decease, passing away, breaking up disappearance, dying, death, a making of time,
the breaking up of the aggregates, the throwing off of the body, the cutting of life-faculty.
This is called “death”. This is called “because of death, ageing and death arise”.

Therein what is sorrow (grief)? To one touched by misfortune regarding relatives, or

to one touched by misfortune regarding wealth, or to one touched by misfortune regarding
health, or to one touched by misfortune regarding (corrupted) morality, or to one touched by
misfortune regarding wrong view, or to one or another possessed of one misfortune, or to one
or another touched by painful thing, sorrow, being sorry, the state of being sorry, inner sorry,
great inner(deep) sorry, burning of the mind, mental pain, the dart of sorrow. This is called
“sorrow”.

Therein what is lamentation? To one touched by misfortune regarding relatives, or

to one touched by misfortune regarding wealth, or to one touched by misfortune regarding
health, or to one touched by misfortune regarding (corrupted) morality, or to one touched by
misfortune regarding wrong view, or to one or another possessed of one misfortune, or to one
or another touched by painful thing, crying, lamentation, the act of crying, the act of
lamentation, the state of crying, the state of lamentation, talk of wailing, great wailing,
moaning, great moaning, the state of moaning. This is called “lamentation”.
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Therein what is pain? That which is bodily uneasiness, bodily pain, body-contact born
uneasy painful experience, body-contact born uneasy painful feeling. This is called
“pain”.

Therein what is displeasure? That which is mental uneasiness, mental pain, mental
contact born uneasy painful experience, mental-contact born uneasy painful feeling. This is
called “displeasure”.

Therein what is despair? To one touched by misfortune regarding relatives, or to

one touched by misfortune regarding wealth, or to one touched by misfortune regarding
health, or to one touched by misfortune regarding (corrupted) morality, or to one touched by
misfortune regarding wrong view, or to one or another possessed of one misfortune, or to one
or another touched by painful thing, despondency, despair, the state of despondency, the state
of despair. This is called “despair”.

Thus is the origination of this whole mass of suffering, thus is the association with
this of whole mass of suffering, the assemblage, the combination, the manifestation of it. This
is called “thus is the origination of this whole mass of suffering”.

Classification of Paṭiccasamuppāda

12 Factors
Paṭiccasamuppāda is composed of 12 factors. They are as follows: avijjā, saṅkhārā,
viññāṇa, nāmarūpa, saḷāyatana, phassa, vedanā, taṇhā, upādāna, bhavo, jāti and jarā-
maraṇa.

3 Periods
The 12 factors of Paṭiccasamuppāda are divided into 3 dealing with the 3 periods:
past, present, and future. Two factors belong to the past: avijjā and saṅkhārā. Two factors
belong to the future: jāti and jarā-maraṇa. The remaining 8 factors, viññāṇa, nāmarūpa,
saḷāyatana, phassa, vedanā, taṇhā, upādāna and bhāva belong to the present.

3 Rounds
The 12 factors are classified into 3 vaṭṭas (rounds): kilesa vaṭṭa, kamma vaṭṭa, and
vipāka vaṭṭa. Three factors: avijjā, taṇhā and upādāna, belong to kilesa vaṭṭa. One factor and
half, saṅkhārā and kamma-bhava (a part of bhava), belong to kamma vaṭṭa. The remaining 8
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factors and half, viññāṇa, nāmarūpa, saḷāyatana, phassa, vedanā, taṇhā, upapattibhava (a
part of bhava), jāti and jarā-maraṇa, belong to vipāka vaṭṭa.

3 Links
The 12 factors have 3 links: the first link is between saṅkhārā and viññāṇa as cause
and effect. The second is between vedanā and taṇhā as effect and cause. The third is between
bhava and jāti as cause and effect.

4 Groups
There are 4 groups in Paṭiccasamuppāda. They are (1) 5 causes in the past, (2) 5
effects in the present, (3) 5 causes in the present, and (4) 5 effects in the future.

20 Modes
In those 4 groups, there are 20 factors to be enumerated:
(1) 5 causes in the past are avijjā, saṅkhārā, taṇhā, upādāna, and kamma bhava.
(2) 5 effects in the present are viññāṇa, nāmarūpa, saḷāyatana, phassa, and vedanā.
(3) 5 causes in the present are taṇhā, upādāna, kamma bhava, avijjā, and saṅkhārā.
(4) 5 effects in the future are viññāṇa, nāmarūpa, saḷāyatana, phassa, and vedanā.

2 Roots
There are 2 roots in Paṭiccasamuppāda. They are avijjā and taṇhā. By destroying
these two roots, the rounds (vaṭṭa) cease.

2 Truths
1. The Noble Truth of Suffering and
2. The Noble Truth of the Origin of Suffering.