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VINAYA

(01) Explain the definition of the following words?

(a) Pātimokkha (b) Manasikaroma (c) Parisuddhāti vedissāmi (d) Saramāna

Pātimokkha means: this is the beginning of good merit, this is the head, this is the
foremost of states are good; therefore it is called Pātimokkha.

(We) pay attention means: we listen, minds one-pointed, minds not distracted, minds
not perturbed.

I shall know that you are quite pure means: I will know, I will understand.

Remembering means: knowing, perceiving.

(02) Translate the following verse into English?

Sammajjai padīpoca Udakaṃ āsanenaca;

Uposathassa etāni pubbakaraṇanti vaccati.

(Sweeping the place for the Uposatha with) a broom and (lighting) a lamp, and
(preparing) water (for drinking and for wishing) together with seat: these are called the
preliminary functions of the Uposatha day.

(03) How did the Buddha instruct about sweeping the broom in the
Observance-hall?
Now at that time in the Observance-hall in a certain residence come to be soiled.
Incoming monks looked down upon, criticised, spread it about, saying: “How can these
monks not sweep the Observance-hall?” They told this matter to the Lord. He said: “I allow
you, monks, to sweep the Observance-hall.”

Then it occurred to monks: “Now, by whom should an Observance-hall be swept?”

They told this matter to the Lord. He said: “I allow you, monks, to enjoin a newly ordained
monk through a monk who is an elder.”
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Newly ordained monks, (although) enjoined by an elder, did not sweep. They told this
matter to the Lord. He said: “Monks, one who is not ill should not not sweep when enjoined
by an elder. Whoever should not sweep, there is an offence of wrong-doing.”

(04) Write down briefly about preparing a seat in the Observance-hall?

Now at that time a seat was not prepared in an Observance-hall. Monks sat on the
ground. Their limbs and robes become covered with dust. They told this matter to the Lord.
He said: “I allow you, monks, to prepare a seat in the Observance-hall.

Then it occurred to monks: “Now, by whom should a seat in the Observance-hall be

prepared?” They told this matter to the Lord. He said: “I allow you, monks, to enjoin a newly
ordained monk through a monk who is an elder.”

Newly ordained monks, (although) enjoined by an elder, did not prepare (a seat). They
told this matter to the Lord. He said: “Monks, one who is not ill should not prepare (a seat)
when enjoined by an elder. Whoever should not prepare (a seat), there is an offence of
wrongdoing.

(05) Translate the following verse Pāli (Roman)?

(It is the day for the) Uposatha; and as many Bakkhus (as are required) have arrived for the
formal proceeding; and there are none (of the Bhikkhus who are guilty of) the same
offences; and there are no individuals who are to be avoided. This is called the appropriate
time.

Uposatho, yāvatikā ca bhikkhū kammapattā, Sabhāgāpattiyo ca na vijjanti,

Vijjanīyā ca puggalā tasamiṃ na honti, Pattakallanti vuccati.

(06) How many kinds of formal acts for Observance are there and what are
they?
There are these four (formal) acts for Obserbance: a (formal) act for Observance
(carried out) not by rule when an Order is incomplete; a (formal) act for Observance (carried
out) not by rule when an Order is complete; a (formal) act for Observance (carried out) by
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rule when an Order is incomplete; a (formal) act for Observance (carried out) by rule when
an Order is complete.

(07) Describe the five ways for the recital of the Pātimokkha in detail?
There are these five (ways for the) recital of the Pātimokkha: having recited the
provenance, the rest may be announced as though it had been (already) heard; this is the
first (way for the) recital of the Pātimokkha.

Having recited the provenance, having recited the four offences involving defeat,
the rest may be announced as though it had been (already) heard; this is the second (way for
the) recital of the Pātimokkha.

Having recited the provenance, having recited the four offences involving defeat,
having recited the thirteen offences entailing a formal meeting of the Order, the rest
may be announced as though it had been (already) heard; this is the third (way for the) recital
of the Pātimokkha.

Having recited the provenance, having recited the four offences involving defeat,
having recited the thirteen offences entailing a formal meeting of the Order, having recited
the two undetermined offences, the rest may be announced as though it had been (already)
heard; this is the fourth (way for the) recital of the Pātimokkha.

(Recital) in full is the fifth. These are the five (ways for the) recitals of the
Pātimokkha.

(08) When the Pātimokka has just been recited by them, other resident
monks if a larger number (Bahutarā) arrives, how should continue to do it?
When the Pātimokkha has just been recited by them, other resident monks, a larger
number, arrive. Monks, the Pātimokkha may be recited again by these monks, and there is no
offence for the reciters.

(09) What does Sīmā mean? Write down it in full?

We accordingly should know the specific definition of Sīmā according to
commentaries and Sub-commentaries.
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Sīmā is literally defined as follows, in the commentary named kankhāyojanā

composed by Thera Dhammasāmi in pāli; sinoti bandhati etthāti Sīmā or sinīyate samaggena
saṃghena kammavācāya bandhīyatei Sīmā. Each of two definitions can be rendered into
English as bellow;
By Sīmā is ment that a place, where the saṃgha fastens a saṃgha-kamma, is called
Sīmā. In another way a place, where a samgha-kamma is tied through kammavācā, is Sīmā.

(10) Describe the eleven kinds of incomplete Sīmā?

1. Atikhuddaka Sīmā - the boundary which is too small.
2. Atimahanti Sīmā - the boundary which is too big.
3. Khaṇḍanimitta Sīmā - the boundary which is broken sign.
4. Chāyānimitta Sīmā - the boundary consecrated taking shade as a sign.
5. Animitta Sīmā - the boundary consecrated without informing sign.
6. Bahiddha Sīmā - the boundary consecrated standing outside the signs.
7. 8. 9. Nadī, Samuddarā and Jātassara Sīmā – the boundary consecrated in the river, sea,
and natural lake.

10.Sambhinda Sīmā - the boundary consecrated connecting one Sīmā with

another.

11.Ajjhottharaṇa Sīmā - the boundary consecrated overwhelming a Sīmā to another.

(11) What is Animitta Sīma?

And also if the Sīmā has no mark at all, how can one find out where the Sīmā is?
Marks are used to demarcate the place. If there are no marks the place will be limitless. This
would lead to much confusion such as when monks perform Sangha-kamma for they would
not know how they could assemble themselves within Sīmā. There would be overlapping or
encompassing others Sīmā. Thus a Sīmā which does not have marks is invalid.

(12) Explain the completion of the Kammavācā Sampatti?

This is to read out Samānasaṃvasakasīmāsammuti kammavācā and
Avippavāsasīmāsammuti kammavācā devoid of the flaws of Ñatti and kammavāca regulated
by the Lord in Uposathakhan-dhaka, Vinaya Mahāvagga pāli. Therein, the samānasaṃvāsaka
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Sīmā has to be firstly consecrated and Avippavāsa Sīmā follows it. Nowadays this procedure
can be conveniently carried out, for the two kammavācā, Samānasaṃvāsaka and Avippavāsa
are printed in serial order of reading out in the kammavācā.

Thus, the Sīmā which is agreed upon reading out Ñatti and Kammavācā devoid of the
flaws of them is called the Sīmā which is of the completion of the kammavācā.

SUTTANTA
(01) What are the benefits of the contemplating the four foundations of
mindfulness? And write down the six parts of the Contemplation of the
body.
This is the direct path for the purification of being, for the surmounting of sorrow and
lamentation, for the disappearance of pain and grief, for the attainment of the true way, for
the realization of Nibbāna namely, the four foundations of mindfulness.
Mindfulness of Breathing
The Four Postures
Full Awareness
Foulness – The Bodily Parts
Elements
The Nine Channel Ground Contemplations

(02) Write down the Seven Enlightenment Factors?

(1) The mindfulness enlightenment factor
(2) The investigation of states enlightenment factor
(3) The energy enlightenment factor
(4) The rapture enlightenment factor
(5) The tranquillity enlightenment factor
(6) The concentration enlightenment factor
(7) The equanimity enlightenment factor

(03) What are the fifteen facts of the deity’s Riddle, when the Kumāra
Kassapa asked the Blessed One about the riddle?
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(1) what is the ant-hill, (2) what the fuming by night, (3) what the flaming by day, (4)
who is the brahmin, (5) who the wise one, (6) what is the knife, (7) what the delving, (8)
what the bar, (9) what the toad, (10) what the fork, (11) what the sieve, (12) what the
tortoise, (13) what the axe and block, (14) what the piece of meat, (15) what the Nāga
serpent?.

(04) Give a simile how the Evil One cannot do with calamity and disaster as
he like?
Suppose a forest deer who was unbound lay down on a heap of snares; it might be
understood of him: “He has not met with calamity, not met with disaster, the hunter cannot
do with him as he likes, and when the hunter comes, he can go where he wants.” So too, as
to those recluses and brahmins who are not tied to these five cords of sensual pleasure it may
be understood of them: They have not met with calamity, not met with disaster, the Evil One
cannot do with them as he likes.

(05) How does Anuruddha live blending like milk and water as they are
different in body but one in mind?
“Venerable sir, as to that, I think thus- ‘It is a gain for me, it is a great gain for me, that
I am living with such companions in the holy life. I maintain bodily acts of loving-kindness
towards those venerable ones both openly and privately; I maintain verbal acts of loving-
kindness towards them both openly and privately; I maintain mental acts of loving-kindness
towards them both openly and privately. I consider: Why should I not set aside what I wish
to do and do what these venerable ones wish to do? Then I set aside what I wish to do and do
what these venerable ones wish to do. We are different in body, venerable sir, but one in
mind”

(06) When Dummukha saw Saccaka’s condition, how did he explain in a

simile?
Suppose, venerable sir, a party of boys and girls went into the pond and pulled the
crab out of the water and put it on dry land. And whenever the crab extended a leg, they cut
it off, broke it, and smashed it with sticks and stones, so that the crab with all its legs cut off,
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broken, and smashed, would be unable to get back to the pond as before. So too, all Sacccaka
the Nigaṇṭha’s son’s contortions, writhings, and vacillations have been cut off, broken, and
smashed by the Blessed One, and now he cannot get near the Blessed One again for the
purpose of debate.

(07) What is the brief destruction of craving?

Contemplating thus, he does not cling to anything in the world. When he does not
cling, he is not agitated. When he is not agitated, he personally attains Nibāna. He
understands: ‘Birth is destroyed, the holy life has been lived, what has to be done has been
done, there is no more coming to any state of being.

(08) (RECAPITULATION ON CESSATION)

"Good, bhikkhus. So you say thus, and I also say thus: When this does not exist, that
does not come to be; with the cessation of this, that ceases.' That is, with the cessation of
ignorance comes cessation of formations; with the cessation of formations, cessation of
consciousness, with the cessation of consciousness, cessation of mentality-materiality; with
the cessation of mentality-materiality, cessation of the sixfold base; with the cessation of the
sixfold base, cessation of contact; with the cessation of contact, cessation of feeling; with the
cessation of feeling, cessation of craving; with the cessation of craving, cessation of clinging;
with the cessation of clinging, cessation of being; with the cessation of being, cessation of
birth; with the cessation of birth, ageing and death, sorrow, lamentation, pain, grief, and
despair cease. Such is the cessation of this whole mass of suffering.

(09) "Here a bhikkhu maintains bodily acts of loving-kindness both in public and in
private towards his companions in the holy life. This is a memorable quality that creates love
and respect, and conduces to helpfulness, to non-dispute, to concord, and to unity.
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"Again, a bhikkhu maintains verbal acts of loving-kindness both in public and in private
towards his companions in the holy life. This is a memorable quality that creates love and
respect, and conduces to unity.
"Again, a bhikkhu maintains mental acts of loving-kindness both in public and in private
towards his companions in the holy life. This is a memorable quality that creates love and
respect, and conduces to unity.

ABHIDHAMMA

(01) Describe differences between two complementary points of view

(Yoganaya) on mental factors?
The first of these is called the method of association (Sampayoganaya). This method
takes the mental factors as the basic of inquiry and seeks to determine which types of citta
each mental factor is associated with. The second point of view is called the method of
combination or inclusion (sangahanaya). This method takes the citta as primary and seeks to
determine, for each type of citta, which mental factors are combined within it.

(02) Enumerate 13 ethically variables (Aññasamāna) of 52 mental factors in

Roman and Pāli?
(1) Contact (2) Feeling (3) Perception (4) Volition (5) One-pointedness (6) Life
faculty
(7) Attention (8) Initial application (9) Sustained application (10) Decision (11)
Energy
(12) Zest (13) Desire

(03) Explain four characteristics of Feeling factor (Vedana) with the relative
examples?
Feeling is said to have the characteristic of being felt (vedayita). Its function is
experiencing, or its function is to enjoy the desirable aspect of the object. Its manifestation is
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the relishing of the associated mental factors. Its proximate cause is tranquillity. Whereas the
other mental factors experience the object only derivatively, feeling experiences it directly
and fully. In this respect, the other factors are compared to a cook who prepares a dish for a
king and only samples the food while preparing it, while feeling is compared to the king who
enjoins the meal as much as he likes.

(04) Explain four characteristics of one pointedness factor (Ekaggatā) with

the relative examples?
One-pointedness has non-wandering or non-distraction as its characteristic. Its
function is to conglomerate or unite the associated states. It is manifested as peace, and its
proximate cause is happiness.

(05) Explicate differences between the natures of two mental factors called
Attention and Initial Application (Manasikāra and Vitakka)?
Manasikāra should be distinguished from vitakka: while the former turns its
concomitants towards the object, the latter applies them onto the object. Manasikāra is an
indispensable cognitive factor present in all states of consciousness; vitakka is a specialized
factor which is not indispensable to cognition.

(06) There are three kinds of Vitakka in one person. Describe how to apply
one’s mind to the objects?
Ordinary vitakka simply applies the mind to the object. But when vitakka is cultivated
through concentration it becomes a factor of jhāna. It is then termed appanā, the absorption
of the mind in the object. Vitakka is also called sankappa, intention, and as such is
distinguished as micchāsankappa or wrong intention and sammāsankappa or right intention.
The latter is the second factor of the Noble Eightfold Path.

(7) Describe Zest’s (piti) the fourfold factor according to Bhikkhu Bodi’s “A
Comprehensive Manual of Abhidhamma”?
Zest (pīti): Already introductd among the jhāna factors, pīti has the characteristic of
endearing (sampiyāyana). Its function is to refresh mind and body, or its function is to
pervade to thrill with rapture. It is manifested as elation. Mind-and-body (nāmarīpa) is its
proximate cause.
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(8) Define the two mental factors: Wrong View (diṭṭhi) and Conciet (Māna)
with the fourfold factor and their definitions?
Diṭṭhi here means seeing wrongly. Its characteristic is unwise (unjustified)
interpretation of things. Its function is to preassume. It is manifested as a wrong
interpretation or belief. Its proximate cause is unwillingness to see the noble ones (ariya),
and so on.

Conceit has the characteristic of haughtiness. Its function is self-exaltation. It is

manifested as vainglory. Its proximate cause is greed dissociated from views. It should be
regarded as madness.

(09) Elucidate mindfulness (sati) with the fourfold factor and its definition
according to Bhikkhu Bodi’s “A Comprehensive Manual of Abhidhamma”?
The word sati derives from a root meaning “to remember,” but as a mental factor it
signifies presence of mind, attentiveness to the present, rather then the faculty of memory
regarding the past. It has the characteristic of not wobbling, i.e. not floating away from the
object. Its function is absence of confusion or non-forgetfulness. It is manifested as
guardianship, or as the state of confronting an objective field. Its proximate cause is strong
perception (thirasaññā) or the four foundations of mindfulness.

(10) There are three types of Virati in the abstinences. Of them, define the
natural abstinence (sampattavirati)?
Natural abstinence (sampattavirati) is the abstinence from evil deeds when the
opportunity arises to engage in them, due to the consideration of one’s social position, age,
level of education, etc. An example is refraining from theft out of concern that one’s
reputation would be hurt if one is caught.

(11) Explain the perceptive point of view on feeling (Vedanā) by the Buddha
according to Suttas?

In the Suttas the Buddha sometimes also speaks of feeling as twofold, pleasure (sukha)
and pain (dukkha). This is a loose or metaphorical method of analysis, arrived at by merging
the blameless neutral feeling in pleasure and the blameworthy neutral feeling in pain. The
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Buddha further declares that whatever is felt is included in suffering (yaṁ kiñci vedayitaṁ
taṁ dukkhasamiṁ). In this statement the word dukkha does not bear the narrow meaning of
painful feeling, but the broader meaning of the suffering inherent in all conditioned things by
reason of their impermanence.

(12) Declare the definition of Javana with the literal meaning?

Javana is a technical term of Abhidhamma usage that is best left untranslated. The
literal meaning of the word is running swiftly. As a function of consciousness, it applies to
the stage of the cognitive process that immediately follows the determining stage and
consists of a series of cittas (normally seven, all identical in kind) which “run swiftly” over
the object in the act of apprehending it. The javana stage is the most important from an
ethical standpoint, for it is at this point that wholesome or unwholesome cittas originate.

(13) Describe Buddhist scholars’ different perceptive point of views on life

continuum?
Different commentaries express contrary opinions about the precise denotation of the
mind door.
The Vibhāvinī-Tīkā states that the bhavanga citta immediately preceding the mind
door adverting consciousness, i.e., the arrest bhavanga (bhavanga-upaccheda), is the mind
door.
Other Abhidhamma commentaries identify the mind door as the bhavanga citta
together with the mind door adverting.
However, Ledi Sayadaw and the commentary to the Vibhanga both state that the
entire bhavanga without distinction is the mind door.
Ācariya Anuruddha did not make any specifications but simply stated that the
bhavanga is called the mind door.

(14) Enumerate cittas arisen in the ear door (Sotadvāra) according to

circumstances?
Forty-six types of consciousness arise in the ear door: The forty-six cittas are as
follows:
1 five-door adverting consciousness
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2 ear-consciousness
2 receiving consciousness
3 investigating consciousness
1 determining consciousness
29 sense-sphere javanas (12 unwholesome, 8 wholesome, 8 beautiful functional, 1 smile-
producing functional)
8 registrations (=sense-sphere beautiful resultants; the other three being included under
investigation consciousness)

(15) Explore the definition of kamma and kammanimitta and gatinimitta

according to Bhikkhu Bodhi?
It can be a kamma, a good or evil deed performed earlier during the same lifetime.

It can be a sign of kamma (kammanimitta), that is, an object or image associated with
the good or evil deed that is about to determine rebirth or an instrument used to perform it.
For example, a devout person may see the image of a monk or temple, a physician may see
the image of patients, a butcher may hear the groans of slaughtered cattle or see an image of
a butcher knife.

It can be a sign of destiny (gatinimitta), that is, a symbol of the realm into which the
dying person is about to be reborn. For example, a person heading for a heavenly rebirth may
see celestial mansions, a person heading for an animal rebirth may see forests or fields, a
person heading for a rebirth in hell may see infernal fires.