Prepared by Cambodian Monk B.

A (A) 2nd 2012

Abhidhamma Question and Answer

second semester B.A (A)

1. Enumerate the 72 kinds of ultimate entities called

“Vatthu dhammā”
Answer: Vatthu dhamma rūpa
1 citta
52 cetasiks
18 Nippanna rūpa
1 Nibbāna
72 Totals

2. What are the four “Āasava”? How do they over whelm

beings?
An:“Āsava” means intoxicant, canker, taint or
defilement.
They are: a) Kāmasava=the canker of sensual desire
which lobha associated the 8 lobhamūla cittas.
b) Bhavāsava =the canker of existence i.e. rūpa-jhāna in
the rūpa plane and arūpa jhāna in the arūpa plane,
which is lobha associated with 4 lobhamūla diṭṭhigata
vippayutta cittas.
c)Diṭṭhāsava = the canker of wrong views which present
in 4 lobhamūla diṭṭhigatasampayitta cittas.
d) Avijjāsava= the canker of ignorance of the 4 Noble
Truth.etc, it is moha associated with 12 akusala cittas.
The 4 elements of Āsavas are just 3 namely: lobha, diṭṭhi
and moha. These three powerful or strongly intoxicated

1
 Prepared by Cambodian Monk B.A (A) 2nd 2012

all beings and make them wander in the long saṃsāra

by being fermented in the mental stream of stream of
beings for aeons, make beings very intoxicated,
complicated (mind), forgetful of their liberation, the
mind is not clear, cannot see the true of nature as they
really are. Just like a man drinks the fermented liquors
which are very strong liquor become drunkard, he
cannot see anything clearly or correctly.

3. What are the major obstacles to the attainment of

jhāna, maggas, and phalas?
Answer: The major obstacles called “Nivāraṇa” consist 6
namely:
1. Kāmacchanda= sensual desire with 8 lobhamūla
cittas.
2. Vyāpāda = ill will with 2 dosamūla cittas.
3. Thina middha= sloth and torpor, they are thīna and
middha cetasik.
4.Uddhacca kukkucca= restlessness and worry, they are
uddhacca cetasika and kukkucca cetasika.
5. vicikicchā = skeptical doubt or perplexity, it is vicikiccā
cetasika.
6. Āvijjā= ignorance, it is moha present in 12 akusala
cittas.

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

Thus, all these nīvāraṇas are the major to hinder and

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

3
 Prepared by Cambodian Monk B.A (A) 2nd 2012

5. Describe the “ Saṃyojana” according to suttanta

piṭaka. How do they bind they beings to wheel of
existence?
1.Kāmarāga saṃyojana =craving for sensual desire
2.Rūpa saṃyojana = craving for the life of rūpa Brahma
3.Arūpa saṃyojana =craving for the life of Arūp brahma
4.Paṭigha saṃyojana =Hatred in a state of fetter
5.Māna saṃyojana = Conceit in a state of fetter
6.Diṭṭhi saṃyojana = Wrong view in a state of fetter
7.Sīlabbata parāmāsa saṃyojana= adherence to the
wrong views regard as pure and liberated by bovine and
canine morality or by rites and ceremonies with also
diṭṭhi cetasika.
8.Vicikicchā saṃyojana= Doubt in a state of fetter
9.Uddhacca saṃyojana= Mental restlessness in a state
of fetter
10.Avijjā saṃyojana= Ignorance in a state of fetter.

6. What is the difference between “Indriya” and

“Adhipati”? Describe the 4 predominant which lead to
success.
Answer: The difference between the predominant and the
faculties lies in the degree and range of their control. It
means that a predominant exercises supreme control over all
its associates or concomitants in a mental (group, while a
faculty exercises control only in its respective sphere. Thus,
although several faculties can be present at any given time.
Faculties can have equals. In this respect a predominant is
compared to a king who, as the sole head of state, lords over

4
 Prepared by Cambodian Monk B.A (A) 2nd 2012

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

5
 Prepared by Cambodian Monk B.A (A) 2nd 2012

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

6
 Prepared by Cambodian Monk B.A (A) 2nd 2012

(3) One must exert the effort to perform various kinds

of meritorious deeds and to develop wholesome states
such as faith, mindfulness, moral shame, moral dread
etc. One should particularly strive to attain path
consciousness which has never arisen in one the long
Saṃsāra.
(4) One must exert the effort to reflect on the
meritorious deeds. One has performed and to develop
further the enlightenment factors which has already
arisen.

9. Elaborate the threefold Noble Training. Can this

training be undertaken by householders?
Answer: The Eightfold Noble path is said to be made up of
Threefold Training, that is:
Training of wisdom
1- Sammādiṭṭhi = Right view; paññā cetasika
2- Sammāsaṅka = Right thought; vitakka cetasika
3-
Training of Morality

4- Sammāvācā = Right speech; sammāvācā cetasika

5- Sammā kammanta = Right action; Sammkammanta
cetasik
6- Sammā Ajīva = Right live hood ; Sammā ajīva cetasika
7-
Training of Concentration

7
 Prepared by Cambodian Monk B.A (A) 2nd 2012

8- Sammā vāyāma = right effort; viriya cesika

9- Sammā sati = right mindfulness; sati cetasika
10- Sammāsamādhi = right concentration; ekaggatā
cetasika
This training can be undertaken by householders for
applying in their daily life. It is very important for
householders to observe and take them to practice
everyday. If they follow this training ardently without
negligent, they will get high happiness. But if they do
not practice or not undertake it, those householders will
lose the real happiness and they will live with full of
ignorance, no wisdom and their mind will full of lobha,
Dosa and Moha, indeed. Therefore, the householder
should be undertaken the Threefold Training.

10. What are the five ‘enemies’ that agitate and

distract the mind, and what are the five ‘friends’ or
‘powers’ that we can rely on to tranquilize and purify
the mind?
Answer: There are five enemies that agitate and distract the
mind, such as indecision, laziness, negligence, agitate and
delusion. Whereas it also five friends or powers that we can
rely on to tranquilize and the mind, as follow:
1). Saddhā bala = the power of faith or confidence
2). Viriya bala =the energy or effort
3).Sati bala = the power of mindfulness

8
 Prepared by Cambodian Monk B.A (A) 2nd 2012

4).Samādhi bala = the power of concentration

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

9
 Prepared by Cambodian Monk B.A (A) 2nd 2012

(b) Paccayupanna = 52 sādhipati javana cittas (except 2

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

10
 Prepared by Cambodian Monk B.A (A) 2nd 2012

Answer: Co-nascence means co-arising; the paccaya and

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

11
 Prepared by Cambodian Monk B.A (A) 2nd 2012

(1) Co-nascence consciousness and mental factors are

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

12
 Prepared by Cambodian Monk B.A (A) 2nd 2012

as the proximity powerful support. The natural powerful is

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

13
 Prepared by Cambodian Monk B.A (A) 2nd 2012

Well: ākāsa-paññatti. Vāyokasina: ksina-paññatti.

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

14
 Prepared by Cambodian Monk B.A (A) 2nd 2012

2. Avijjamānapaññatti: (concept of the unreal) that

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

15
 Prepared by Cambodian Monk B.A (A) 2nd 2012

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

16
 Prepared by Cambodian Monk B.A (A) 2nd 2012

constitute the causal relation. If viññāṇa does not arise;

nāma and rūpa are unable to arise.
20. How does feeling arise dependent on contact and
craving dependent on feeling?
Answer: Vedanā (feeling) arise dependent on Phassa
(contact). Here Phassa is the Phassa-cetasika associated with
the 32 lokiya Vipāka cittas and vedanā is also the vedanā
cesika associate with the 32 lokiya Vipāka cittas. In the same
contact, when phassa occurs, vedanā arises simultaneously
but Phassa is regarded as the cause and vedanā as the effect.
In accordance with the (six) types of Phassa, vedanā arise
(six) kinds as Cakkhusamphassajā-vedanā, sota, Ghāna, jiṇhā,
kāya and mano samphassajā-vedanā. Taṇhā (craving) arises
in the dependence on vedanā (feeling). Here, all the vedanā
associated with the (81) lokiya cittas as the cause and Taṇhā
arises as the result of vedanā (feeling) is also (six) types
accordance with its object. In other way, taṇhā is threefold,
kāma, taṇhā, bhava taṇhā and vibhava taṇhā ro (180) taṇhā.
Although craving is distinguished by way of its object. On the
other hand, when one feels a pleasant feeling, one attaches
that pleasant feeling. If one faces a painful feeling, one wants
to be free from the pain and replace pleasant feeling. Neutral
feeling has a peaceful nature, and this too becomes an object

17
 Prepared by Cambodian Monk B.A (A) 2nd 2012

of craving. Herein, Vedanā conditions taṇhā, because craving

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

18
 Prepared by Cambodian Monk B.A (A) 2nd 2012

make men very intoxicated and forgetful of liberation is

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

19
 Prepared by Cambodian Monk B.A (A) 2nd 2012

2. Bhavarasaṃyojana-fetter for existences

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

20
 Prepared by Cambodian Monk B.A (A) 2nd 2012

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

21
 Prepared by Cambodian Monk B.A (A) 2nd 2012

10. Anottappa-fearlessness of wrong doing

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

22
 Prepared by Cambodian Monk B.A (A) 2nd 2012

all his ministers, while the faculties are compared to the

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

23
 Prepared by Cambodian Monk B.A (A) 2nd 2012

consciousness which has never arisen in one in the

long saṃsāra.
4. One must exert the effort to reflect on the
meritorious deeds one has performed and to develop
further the enlightenment factors which have already
arisen.

28. What the five “enemies” that agitate and

distract the mind, and what are the five “friends” or
“powers” that we can rely on to tranquillize and
purify the mind?
Answer: The five enemies are:
1. Indecision/ indecisiveness
2. Laziness
3. Negligence
4. Agitation
5. Delusion
These are the five enemies that agitate and distracted
the mind.
The five kinds of friends or powers are:
1. Saddhā bala- the power of faith or confidence
2. Viriya bala-the power of energy or effort
3. Sati bala-the power of mindfulness
4. Samādhi bala-the power of mindfulness

24
 Prepared by Cambodian Monk B.A (A) 2nd 2012

5. Paññā bala-the power of wisdom.

29. Write short note on any one of the following.
(a). Kamma condition is two types. They are synchronous
volition which is wholesome and unwholesome and co
nascent volition which associates with all cittas.
(b). Vipāka citta and its concomitant cetasikas are the
kamma result of a past kamma . As they are caused to arise
by the force of the past kamma. They have no worry and can
arise peacefully without any effort.
(c). Ahāra codition is two types. They are rūpaāhāra which is
kabaḷikāra-Ahāra and nāmahāra that is contact (phassa),
volition (cetanā) and consciousness (viññāṇa). They produce
their resultants and keep on supporting them.
(d).faculty condition has control over their respective
departments and help to the development and success of the
whole system.
1. Object condition stands for the six sense object that give
support to citta and cetasikas to enable them to arise. It is
similar to walking stick.
2. Condition that is like sandal wood is Āsevanā means the
earlier javana will aid the later javana to be firmer or
preceding javanas are a codition for the arising of
subsequent javanas by way of repetition.

25
 Prepared by Cambodian Monk B.A (A) 2nd 2012

3. Nissayapaccaya is a codition which aids by rowing of

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

26
 Prepared by Cambodian Monk B.A (A) 2nd 2012

a). Roots, jhāna, Path factors are a condition for co-nascent

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

27
 Prepared by Cambodian Monk B.A (A) 2nd 2012

35. Presence and Non-disappearance conditions are

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

28
 Prepared by Cambodian Monk B.A (A) 2nd 2012

(a) paccaya = Nippaṇṇa-rūpa (18)

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

29
 Prepared by Cambodian Monk B.A (A) 2nd 2012

51 cetasika associated with this javana

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

30
 Prepared by Cambodian Monk B.A (A) 2nd 2012

Co nascence means co-arising; the paccaya and

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

31
 Prepared by Cambodian Monk B.A (A) 2nd 2012

(c). By way of powerful support (upanissaya)

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

32
 Prepared by Cambodian Monk B.A (A) 2nd 2012

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

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

33
 Prepared by Cambodian Monk B.A (A) 2nd 2012

(1). Vijjamānapaññatti: (concept of the reality) that

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

34
 Prepared by Cambodian Monk B.A (A) 2nd 2012

Viññāṇa, here, viññāṇa is twofold: abhisankhārā viññāṇa

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

35
 Prepared by Cambodian Monk B.A (A) 2nd 2012

Asaññasatta realm has only the materiality aggregate. These

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

36
 Prepared by Cambodian Monk B.A (A) 2nd 2012

feeling, one want to be feeling from the pain and repace

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

48. It is called Cakkhusamphassa. Why?

37
 Prepared by Cambodian Monk B.A (A) 2nd 2012

When a visible form strikes the eye-bse (cakkhāyatana),

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

38
 Prepared by Cambodian Monk B.A (A) 2nd 2012

50. Explain how can lobha be the cause as well as

the effect?
The explanation is fourfold:
1. When one encounters a pleasant sense object, the
initial or desire (greed) for the object is taṇhā,
while to the object is the object is Kāmupādāna.
2. Other commentators have the view that the desire
to get an object is craving while the strong
attachment or clinging to the object after getting
is the object is Kāmupādāna.
3. Furthermore, taṇhā is the opposite of appicchatā
(frugality) whereas kāmupādāna is the opposite of
santuṭṭitā (contentment).
4. Taṇhā is the cause of suffering encountered in
acquiring wealth whereas kamupādāna is the cause
of suffering encountered in guarding the wealth.
Thus it is appropriate to say that taṇhā (feeling)
conditions kāmupādāna (clinging) to arise.

51. In the case of Upādāna paccaya bhava, how many

types of bhava are there?
Clinging (upādāna) conditions existence (Bhava) to arise
or existence arises in dependence on clinging. ‘Bhava’
literally means ‘becoming’ or existence]. Or existence
(upapattibhava).

39
 Prepared by Cambodian Monk B.A (A) 2nd 2012

There are two types of bhava:

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

40
 Prepared by Cambodian Monk B.A (A) 2nd 2012

The active kamma-process of becoming (kammabhava)

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

41
 Prepared by Cambodian Monk B.A (A) 2nd 2012

55. Indriya condition is threefold. Explain them fully.

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

42
 Prepared by Cambodian Monk B.A (A) 2nd 2012

57. Explain the causal relation ‘Saṅkhārapaccayā

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

43
 Prepared by Cambodian Monk B.A (A) 2nd 2012

as a consequence of taṇhā. Kāmupādāna is strong desire for

or clinging to the five type’s sense objects, and essentially is it
‘lobha’ present in eight lobhamūla cittas. So both the cause
‘taṇhā’ and the effect of ‘kāmupādāna’ stand for lobha as well
as the effect? The explanations are four fold:
(1) When one encounters a pleasant sense object, the
initial or weak desire (greed) for the object is
taṇhā, while the intensified greed which is
developed by repeated contact to the object after
getting the object is called kāmupādāna.
(2) Others commentators have the view that the
desire is taṇhā while the strong attachment or
clinging to the object after getting the object is
kāmupādāna.
(3) Furthermore, taṇhā is the opposite of appicchatā
(frugality) whereas kāmupādāna is the opposite
of santuṭṭhitā (contentment).
(4) Taṇhā is the cause of suffering encountered in
acquiring wealth whereas kāmupādāna is the
cause of suffering encountered in guarding the
wealth. Thus it is appropriate to say that taṇhā
(feeling) conditions kāmupādāna (clinging) to
arise.
59. Classify the twelve factors of Paṭiccasamuppāda
as ‘three periods’, ‘twenty modes, and three rounds’.

44
 Prepared by Cambodian Monk B.A (A) 2nd 2012

The twelve factors of Paṭiccasamupāda are; avijjā,

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

45
 Prepared by Cambodian Monk B.A (A) 2nd 2012

60. What are the causes which give rise to the

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

46
 Prepared by Cambodian Monk B.A (A) 2nd 2012

with kammabhava. So we get taṇhā, upādāna, kammabhava,

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

47
 Prepared by Cambodian Monk B.A (A) 2nd 2012

- avijjā, taṇhā, upādāna

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

48
 Prepared by Cambodian Monk B.A (A) 2nd 2012

kilesavaṭṭa arises again and the round of vaṭṭa will keep

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

49
Prepared by Cambodian Monk B.A (A) 2nd 2012

50