handbook of abhidhamma studies iii

8/9/2019 Handbook of Abhidhamma Studies III

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Handbook

ofAbhidhamma

StudiesbyVenerable Saydaw U Slnanda

(VolumeIII)


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First edition: Otober !"#!

$ !"#! %o&yri'ht by SVS*

Selan'or uddhist Vi&assana editation Soiety (SVS)!+, -alan SS+.+/, 0/+"" 1etalin' -aya,

Selan'or, 2est alaysia*

1rinted and ound in 3uala 4um&ur, alaysiaby a5u5aya 6ndah Sdn hd7el: "+8 0!9# ""# . ""!

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Sabbadna dhammadna 5inti

The Gift of Dhamma excels all gifts

Handbook ofAbhidhamma Studies

Venerable Saydaw U Slnanda

1rinted For Free Distribution by:

Selangor Buddhist Vipassana Meditation Society (SBVMS)

2! "alan SS#$! %$&& 'etaling "aya!

Selangor! est Malaysia

Tel# fax &*$+$ ,-.+ email s/0ms1yahoocom

Sharin' of merits

ay all bein's share in the merits 'ained

=n5oy 'ood health, &ros&erity and ha&&iness%ulti>atin' lo>in'8kindness and wisdom

%ulminatin' in the essation of all sufferin'*

Sdhu! Sdhu! Sdhu!


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?amo tassa ha'a>ato Arahato Sammsambuddhassa

Veneration to the 3xalted 4ne! the 5omage*orthy!

the 'erfectly Self*3nlightened

7he uddha is an Arahat and He is worthy of the hi'hest>eneration* All bein's inludin' de>as and brahms >enerate

the uddha beause the uddha is the Su&reme One, who has

e;tin'uished all defilements, who has beome &erfetly self8

enli'htened throu'h the reali@ation of the Four Ariya 7ruths,

and who is endowed with the si; 'reat ualities of 'lory,

namely, 6ssariya (su&remay), Bhamma (knowled'e of the&ath to ?ibbna), Casa (fame and followin'), Siri (noble

a&&earane), 3ma (&ower of aom&lishment) and 1ayatta

(dili'ent mindfulness)*


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Editorial Preface

Handbook of Abhidhamma Studies is a series ofletures 'i>en by the late Venerable U Slnanda on thesub5et of Abhidhamma* Atually the talks ori'inated fromourses he offered to Amerian students on theAbhidhammatthasa gaha * 7his book, Handbook ofAbhidhamma Studies, is desi'ned to su&&lement the study of

theAbhidhammatthasa gaha *

7heAbhidhammatthasa gaha is a small book that was&robably written by an 6ndian monk named Dariya Anuruddhain about the twelfth entury* 7hat small book &ro>ides anintrodution to sub5ets tau'ht in the Abhidhamma te;ts of the7i&i aka* Atually in order to understand the Abhidhamma te;ts in the 1 i %anon, it is essential that the Abhidhammatthasa gaha be thorou'hly mastered*

urmese monks in &artiular first memori@e this bookand then &ursue e;tended studies of it with their teahers* 7helate Venerable U Slnanda followed this ourse of trainin'*7he result was that he had a thorou'h and &reise knowled'eof this small book, as well as the Abhidhamma te;ts in the7i&i aka, the %ommentaries, and the Sub8ommentaries*

2hen Venerable U Slnanda ame to the UnitedStates, he tau'ht ourses on the Abhidhammatthasa gaha * 6nthese ourses he often 'a>e detailed e;&lanations of thesub5ets found in that book for the benefit of his students*7hese e;&lanations are >ery hel&ful as sometimes theinformation 'i>en in the Abhidhammatthasa gaha is uiteterse and not easy for the uninitiated to understand*

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6 be'an to study this book about one year beforeSaydaw arri>ed in the United States* 7herefore, 6 >ery muha&&reiated what a 'reat differene his e;&lanations made inmy understandin'* 6t ourred to me that it would be >eryhel&ful for others interested in this sub5et to ha>e aess tothese letures in the written form* 7herefore, 6 deided totransribe these talks* 7he talks ha>e been as auratelytransribed as &ossible* Saydaw was >ery &reise, or'ani@edand metiulous in his &resentation* 6t has been my ho&e toemulate his fine e;am&le in these transri&tions*

?onetheless, it is &ossible that some mistakes or errorsha>e esa&ed notie* Ho&efully they are >ery minor*Abhidhamma is a >ery hallen'in' and dee& sub5et,sometimes uite &reise and subtle* 2hate>er mistakes arefound 6 a&olo'i@e to the readers for those and 6 ae&t fullythe demerit that omes from lak of skillfulness* At the sametime 6 ho&e that muh merit may result from sharin' the 'reat

knowled'e that my teaher had on this im&ortant sub5et withothers*

As the transriber, 6 would like to take the o&&ortunityto e;&ress my 'ratitude to all Bhamma teahers as well asfriends for their tireless work for the uddha8Ssana* First ofall, 6 wish to e;&ress my 'ratitude to many Bhamma teaherswho ha>e e;&lained >ery &atiently, o>er the ourse of many

years, many as&ets of the uddhaEs teahin's* 7hey inludethe late Venerable Saydaw U Slnanda, Venerable eelinSaydaw, Venerable U -otalankara, Venerable Ashin U Osadha,Venerable U -atila, Venerable U 3osalla, Venerable U hosita,Venerable U arudhamma, Venerable U 3a>inda, hanteu aratana, hikkhu U ?andisena* ost es&eially 6 am indebted to Venerable Ashin U Bhamma&iya* ?ot only has hee;&lained with &reision and thorou'hness the uddhaEsteahin's, he also onei>ed the idea of &ublishin' these

series of Abhidhamma letures to enable many more &eo&le to'ain 'reater larity of understandin' of the Abhidhamma*

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SdhuG SdhuG SdhuG 7o all these meritorious deedsG

Finally 6 wish to e;&ress my 'ratitude to the &eo&le ofalaysia and Sin'a&ore* 6 am es&eially 'rateful to rother%hew How 7in', rother 4im on' Sen' and Sister 1auline%hon' of Sin'a&ore and alaysia who hel&ed me edit thesetalks* 7heir &atiene and kindness ha>e been immeasurable*2hile the late Venerable Saydaw U Slnanda >isited thereand tau'ht there, they were always >ery su&&orti>e to him*

SaydawEs >isits to alaysia and Sin'a&ore were so brief thathe ould not o>er e>ery ha&ter in theAbhidhammatthasa gaha with his students there* =ah oursehe tau'ht in the United States lasted about a year* O>er theyears he tau'ht many ourses to many audienes, sometimes&rimarily to urmese Amerians, or to =uro&ean Amerians, orto Vietnamese Amerians*

2e are fortunate that the Vietnamese Amerianommunity reuested Venerable U Slnanda to teah theourse a'ain in #9908#99otees of both the 7hera>daand ahyna traditions*

2e are 'rateful to Saydaw for his 'reat om&assion*2e are 'rateful to all the de>otees who su&&orted Saydaw inso many ways so that he ould share so muh Bhammawisdom with us* ?ow de>otees in alaysia ha>e 'raiouslyoffered to &ublish this series of talks*

ay Bhamma wisdom ontinue to 'row and flourish in

the worldGSarah arks, USA*

666


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Editor's Note

As editor of this work, 6 am aware that forei'n wordsare usually &ut in italis* Howe>er, it is allowable to a&itali@ewords that ommuniate im&ortant information or&hiloso&hial one&ts* ost of the 1 i words in this

manusri&t are >ery si'nifiant terms in the uddhaIsteahin's and onstitute a firm base for the reader to build aorret understandin' of uddhism* Saydaw U Slnanda hase;&ertly defined most of these words in his &resentation* A'reat many of these 1 i words refer to 1aramattha Bhammas (ultimate realities) whih are so essential for ourunderstandin' and e;&eriene of the Bhamma* 7herefore, 6&ur&osefully a&itali@ed these 1 i words beause they are key &hiloso&hial one&ts in uddhism* 7he &resentation done in

this manner is to also enoura'e the readerIs attention* 6naddition terms in =n'lish referrin' to the Su&ramundane andim&ortant dotrines ha>e been a&itali@ed out of res&et*

Sarah arks, USA*

6V


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%ontents

Table of Contents

=ditorial 1refae****************************************************************6=ditorEs ?ote*******************************************************************6V%ha&ter Se>en******************************************************************#

Akusala8sa 'aha ***********************************************************#Dsa>as*********************************************************************!O'has**********************************************************************e Fators******************************************************#+7hree 1eriods********************************************************#+7wenty odes, 7hree %onnetions and Four rou&s***#+JKounds*****************************************************************#+JFi>e 1ast %auses****************************************************#+J

Fi>e 1resent Kesults***********************************************#+9Fi>e 1resent %auses***********************************************#+9Fi>e Future Kesults************************************************#+97hree %onnetions*************************************************#0"7wo Koots*************************************************************#0#2hat %onditions A>i55M******************************************#0!7he %hart of Be&endent Arisin'*******************************#0ato Arahato Sammsambuddhassa

Chapter Seven

Akusala-sa gaha

?ow we 'o to the se>enth ha&ter* 2ith the si;ha&ters we ha>e o>ered, the author of theAbhidhammatthasa gaha desribes all four ultimate realities L%itta, %etasika, K&a P ?ibbna* He ould finish his book hereif he wanted to* ut he wanted to 'i>e some more informationabout the ultimate realities he had desribed in the &re>iousha&ters* So we ha>e three more ha&ters*

7his ha&ter is alled R%om&endium of %ate'ories orRSamuaya8sa 'aha8>ibh'a* 7his ha&ter 'i>es us different names for the ultimate realities we ha>e already studied* 6t islike s&eial names or terminolo'ies for the ultimate realities*Here at the be'innin' the author, Venerable DariyaAnuruddha, says there are /! kinds of entities:

%itta is taken as one,

%etasikas are taken as

K&as are taken as #J beause the first #J are

the real K&as* 7he others are not real K&as*7hey are not the ob5et of Vi&assan meditation*Here as the ate'ories of Vi&assan meditationthey are e;luded* 7he first #J of the !Jmaterial &ro&erties are taken here*

7hen the last one is ?ibbna*

So there are alto'ether /! kinds of entities that ha>etheir own harateristi and that are a&able of beomin' the

ob5et of Vi&assan meditation* 2hen you &ratise Vi&assanmeditation, you do not take the last ten material &ro&erties as

#


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%ha&ter Se>en

ob5et* Atually the others will be treated here and there*7hese are the /! that are &rominent and so they will betreated in this ha&ter*

savas

7he first 'rou& is the Dsa>as* 7here are four Dsa>as*2hat are the Dsa>asM 6n the %A it is translated as taints, fourtaints* Sometimes the word TDsa>aI is translated as ankers*

Some also translate it as flu;* 7he name Dsa>a ori'inally wasthe word for into;iatin' drink, fermented drink* 2hen youwant to make an into;iatin' drink, you ha>e to ferment it*Cou ha>e to make it for a lon' time* So the Dsa>as are likeinto;iatin' drinks, meanin' that they ha>e lon' been with us*7hey ha>e been with us for a >ery lon' time, from an unknownbe'innin'* And they will be with us until we reah Arahantshi&or uddhahood* 7he Dsa>as ha>e been with us all this timeand therefore are somethin' like fermented* 7he Dsa>as

(4obha, Bi hi P oha) are always with us* Here the meanin' is those that are like fermented drinks*

7he other meanin' is flowin', flowin' out* 6f you ha>ea sore, you may ha>e dishar'es like blood or &us from thesore* 6n the same way, 4obha, Bi hi and oha flow out of the si; doors* 2hen we see somethin' with attahment, thatmeans 4obha is flowin' out of the eye8door* 2hen we hearsomethin' and we like it or dislike it, 4obha or Bosa is flowin'out of the ear8door* 7hey are like dishar'es from sores* Sothey are alled Dsa>as*

Also they are alled Dsa>as beause, by way of realms,they arise u& to the hi'hest realm* 7hey arise e>en in?e>asaNNnsaNNyatana, fourth Ar&>aara realm* y wayof Bhamma they an take as ob5et u& to otrabh* 2hat isthe ob5et of 4obhaM Bo you remember the third ha&terM Allmundane %ittas, %etasikas and K&a are the ob5ets of 4obha*

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4obha an take all mundane %ittas, %etasikas and K&a asob5et* 7hat means it an e>en take otrabh and Vodna asob5et* Vodna is the %itta that &reedes the seond, third andfourth a''as* y way of realm it flows u& to the hi'hestrealm* y way of Bhamma it flows u& to otrabh* So it isalled Dsa>a*

7here are four Dsa>as mentioned here* 6n the Suttasusually three Dsa>as are mentioned, but we must take it to

mean the four Dsa>as mentioned here* 2e an translate themas ankers, flu;es, oo@in'* So it is better to all them Dsa>a sowe do not misunderstand*

7here are four Dsa>as mentioned here:

7he first one is 3msa>a*

7he seond one is ha>sa>a*

7he third one is Bi hsa>a*

7he fourth one is A>i55sa>a*

3msa>a is the taint of sensual desire* 6t is atually4obha* 7he attahment of sensual desire or attahment toob5ets of the senses is alled 3msa>a*

7hen there is ha>sa>a* Cou know ha>a L e;istene,ontinued e;istene* So attahment to ontinued e;istene isalled ha>sa>a*

Bi hsa>a L TBi hiI and TDsa>aI L this is the Dsa>a of wron' >iew* 2ron' >iew itself is Dsa>a*

7he last one is A>i55sa>a, the taint of i'norane*

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Alto'ether there are four Dsa>as L 3msa>a, ha>sa>a,Bi hsa>a and A>i55sa>a, the taint of sensual desire, the taint of attahment to e;istene, the taint of wron' >iews and thetaint of i'norane*

7here are what is alled K&a8bha>a and Ar&a8bha>a*Attahment to K&a8bha>a and Ar&a8bha>a are inluded inha>sa>a* Also attahment to -hnas is inluded inha>sa>a* Also attahment that aom&anies eternity >iew is

alled ha>sa>a* ha>sa>a has many identities* ut inreality it is 4obha L attahment to K&a and Ar&a e;istene,attahment to -hnas and attahment whih aom&anieswron' >iew that takes thin's to be &ermanent*

2ith eah of these we must identify the 1aramatthaBhammas* 3msa>a is whatM 6t is 4obha* ha>sa>a is also4obha* Bi hsa>a is Bi hi and A>i55sa>a is oha* Althou'h

there are four Dsa>as, aordin' to ultimate reality or inessene there are only three Dsa>as or three Bhammas alledDsa>a* 7hey are 4obha, Bi hi and oha*

6n the Abhidhammatthasa gaha four Dsa>as areenumerated:

3msa>a (attahment to sense8ob5ets),

ha>sa>a (attahment to e;istene), Bi hsa>a (wron' >iew), and

A>i55sa>a (i'norane)*

6n terms of ultimate reality the Dsa>as are 5ust three%etasikas: 4obha (attahment), Bi hi (wron' >iew) and oha (i'norane)*

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Oghas

7he ne;t 'rou& is the O'has* 7here are four O'has*O'ha is translated as flood* A'ain 4obha, Bi hi and oha are alled floods or O'has beause they o>erwhelm bein's* Alsothey an take bein's with them down to the four woeful statesor they an make bein's sink down to the four woeful states*7herefore, they are alled O'ha* 2hen there is flood, it takese>erythin' with it and makes thin's sink or drown* 6n thesame way, 4obha, Bi hi and oha when they arise an take bein's down to four woeful states* So they are alled O'ha*

7here are four O'has* So the flood an be >ery de>astatin'*

A few years a'o there were floods in other states in thisountry* =>en a whole house was taken by the flood andfloated down the ri>er* And also there were floods in %alifornia*So it is easy to see how dan'erous these floods are* 4obha,Bi hi and oha are more dan'erous than these floods*

How many O'has are thereM 7here are four:

3mo'ha (attahment to sense8ob5ets),

ha>o'ha (attahment to e;istene),

Bi ho'ha (wron' >iew), and

A>i55o'ha (i'norane)*

7heir identifiations are the same* 3mo'ha is 4obha*ha>o'ha is 4obha* Bi ho'ha is Bi hi* And A>i55o'ha is oha* 7here are four O'has, but in reality there are only three* 7heyare 4obha, Bi hi and oha*

Yogas

7he ne;t 'rou& is the four Co'as* 1lease do not onfusethis with the Co'a whih is &o&ular now* 7here are differentmeanin's* How is Co'a translatedM 6t is translated as bond*


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7here are four bonds:

the bond of sensual desire, the bond of attahment to e;istene,

the bond of wron' >iew, and

the bond of i'norane*

7hey are the same as the Dsa>as* 7hey are alledbonds beause they attah bein's to Sa sra* 7hey donEt let bein's 'et out of Sa sra*

Student: 7hey tie bein's to Sa sra*

Saydaw: 7yin' is antha* 2e will ome to anthas also*Sometimes the translators translate anthas asknots* 6t is translated as knots here*

Cou know when you &ut the o; to the art L you yokeit* So Co'a is yokin' bein's to Sa sra* 7hese three yoke us to Sa sra* So lon' as there are these three, one annot 'et out of Sa sra* So lon' as the bullok is yoked, it annot 'et away* 6t must 'o on and on* Similarly we must 'o on and onso lon' as we ha>e these Co'as* 7hey are four in number:

3mayo'a,

ha>ayo'a,

Bi hiyo'a, and

A>i55yo'a*

7hey mean the same thin' L attahment to ob5ets ofsense, attahment to e;istene, wron' >iew, and i'norane*3mayo'a in reality is 4obha* ha>ayo'a is 4obha* Bi hiyo'a is Bi hi* A>i55yo'a is oha* 6n reality there are three Co'as* 7hey are 4obha, Bi hi and oha*


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%ha&ter Se>en

6t is im&ortant to know these terms beause they willbe used in the Suttas* Cou will find the use of these words inthe Suttas* 2hen you read the Suttas, you may ome arossthe word Co'a, O'ha and so on* So it is im&ortant tounderstand them* For e;am&le, O'ha by itself you donEt knowwhat it means* Cou may find the word O'ha or flood, and youmay be wonderin' what is a flood* 2hen you understandaordin' to this Manual, then you understand it learly* O'hameans 4obha, Bi hi and oha here* So it is im&ortant to understand these terms*

Ganthas

7he ne;t 'rou& is antha* antha is translated here asknots, tyin's* 7hey tie bein's to Sa sra* Also it is e;&lained here that they tie ?ma8kya to K&a8kya* 7hey tie bein's toSa sra* Here in the name antha the 3ya is added* So there is Abhi55h8kya'antha* 3ya is added* 6t is e;&lained in

the note*Here the term Rbody (kya) a&&lies to both the

mental and &hysial body in the sense of an a''re'ation*(%A,V66, uide to , &*!)

Here 3ya does not mean &hysial 3ya* Atually it is a'rou& or a''re'ation*

Abhi55h8kya'antha means the bodily knot ofo>etousness* ?ow here we must understand this to bedifferent from o>etousness we meet in the fifth ha&ter* 6nthe fifth ha&ter amon' the ten ourses of unwholesomeation there is o>etousness* Cou know there are three kindsof 3amma L 3ya 3amma (bodily 3amma), Va 3amma(>erbal 3amma), and ano 3amma (mental 3amma)* Amon'the three kinds of 3amma, the first one in the ano 3amma'rou& is Abhi55h* 7here TAbhi55hI means o>etousness for

other &ersonEs belon'in's* Cou want the other &ersonEsbelon'in's to be your belon'in's* Cou want the other &ersonEs

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&ro&erty to be your &ro&erty* 6t is alled Visama 4obha, un5ust4obha or somethin' like that* ut here any 4obha is alledAbhi55h, not only the Abhi55h mentioned in the fifth ha&ter,but any attahment is alled Abhi55h8kya'antha*

7he ne;t one is y&da8kya'antha, the bodily knotof ill will* Ty&daI means Bosa* 7hat is why in reality it isBosa* Here you must also understand it is Bosa in manyforms#*

7he third one is Slabbata8&armsa8kya'antha, thebodily knot of adherene to rites and eremonies* TSlaI is oneword and TataI L it omes from TVataI, another word* 2henthese words are om&ounded, the word beomes Slabbata*

TSlaI means habit* TVataI means &ratie* T1armsaI meansunderstandin' wron'ly* So the wron' understandin' of Slaand Vata is alled Slabbata8&armsa8kya'antha* 7hat

means the wron' understandin' that Sla and Vata an lead usto the &urifiation of mind and lead us to end all sufferin'*Here we must understand Sla and Vata beause the =n'lishtranslation of adherene to rites and eremonies is not sosatisfatory* 6t is e;&lained in the %ommentaries that TSlaIhere means the habit of attle, the habit of do's and so on*

TVataI means the same thin'* 2hat it really means here is ifyou belie>e that if you beha>e in the way ows beha>e, if youli>e like ows li>e, if you eat like ows and so on, then you will

'et freedom from mental defilements, you will 'et out ofSa sra* 6f you belie>e like that, it is Slabbata8&armsa* 7he same is true if you beha>e like a do', eat like a do', slee& likea do', and so on* 6f you belie>e that these &raties will leadyou to &urifiation of mind and so on, then you ha>e thisSlabbata8&armsa* 2e must understand in the way 6 ha>ee;&lained here followin' the e;&lanation 'i>en in the%ommentary* 7hat is beause if we 5ust say rites anderemonies, we will ha>e many uestions* owin' down to the

uddha, hantin', sharin' merit, and so on are some sort of# An'er, hatred, ill will, a>ersion, fear, resentment, et*, are all forms of Bosa*

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rites and eremonies* Here Sla and Vata do not mean these*TSlaI here means the habit of attle, do's, animals and others*

6 think you remember about two men who went to theuddha and asked about this &ratie of the ow and the&ratie of the do'* 7hey asked if it was true that they would'ain &urifiation and so on (a55hima ?ikya, a55hima&a sa& i, /*3ukkura>atika Sutta, /J)* 7he uddha said if you &ratise to the fullthe &ratie of a ow, you will beome a ow* 6f you &ratise to

the full the habit of a do', you will beome a do'* 6f you donot &ratise to the full, you will 'o to hell or somethin' likethat* Suh belief that suh &raties an lead to ?ibbna, thatsuh &raties an lead to &urifiation of mind is alledSlabbata8&armsa*

6f we e;tend this to inlude some other thin's, we maysay beliefs that Bna alone will lead you to enli'htenment, or

Sla alone will lead you to enli'htenment, are also Slabbata8&armsa* Bna alone annot lead you diretly toenli'htenment* Sla alone annot lead you diretly toenli'htenment* Cou ha>e to &ratise h>an you ha>e to&ratise Vi&assan to reah those states* 6f you belie>e 5ust byhantin', or 5ust by 'i>in', or 5ust by makin' donation, 5ust bylistenin' to the Bhamma, and so on, you an 'etenli'htenment, then you ha>e this Slabbata8&armsa,althou'h you do not belie>e in the &ratie of ows and do's,

and so on* 7his is a wron' >iew* And so it is atually Bi hi*

7he last one is 6da sabhini>esa8kya'antha, a lon' word* TSaaI means truth* TAbhini>esaI means wron' >iew* Soit is a do'mati >iew that this alone is true* 7his only is trueand others are false L if you take it that way, then you ha>ethis antha, this knot L the bodily knot that this alone is thetruth*

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7here is a uestion* 2e belie>e uddhism to be trueand others to be not true* 2hat about thatM 6t is e;&lained insome urmese books that there should be understandin' withre'ard to wron' >iew* Cou ha>e one wron' >iew and youbelie>e this alone is true and others are false, then you fallinto this knot* Cou are a uddhist* 7hen you say uddhismalone is true and others are false* 7hat is not fallin' into thisknot* 7hat is how they e;&lain* 7his is a diffiult uestion*

So there are these four anthas or knots* Abhi55h8kya'antha, sine it is attahment, is 4obha* y&da8kya'antha is Bosa, ill will* Slabbata8&armsa8kya'antha iswron' >iew* 6da sabhini>esa8kya'antha is also wron' >iew* So there are four anthas* 6n reality, in ultimate reality,there are only three* 7hey are 4obha, Bosa and Bi hi*

Updnas7hen there is U&dna* Cou are familiar with this word*

U&dna is lin'in' or 'ras&in'* TU&aI means firmly* TDdnaImeans takin'* So U&dna means takin' firmly* U&dna isom&ared to a snake swallowin' a mouse or somethin'* Oneit has taken the mouse in its mouth, it will not let it 'o a'ain*6n the same way, when 4obha reahes the sta'e of U&dna,Cou annot 'i>e it u&* 7his firm, stron' attahment or stron'lytakin' the ob5et is alled U&dna*

7he first one is 3mu&dna* 6t an be e;&lained as3ma whih is U&dna or U&dna of 3ma* 6t an be takenin two ways* T3maI here means sensual desire* 7he desireitself is lin'in', lin'in' as desire, or it is lin'in' to sense8ob5ets* 7he meanin' is the same*

Bi hu&dna L Bi hi and U&dna L it is Bi hi whih is U&dna* 2hen you ha>e a wron' >iew, you take it firmly*

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Bi hi is an U&dna* Or you may say the &re>ious Bi hi is a ondition for a later Bi hi* 6n that ase you an e;&lain it as U&dna of Bi hi, 'ras&in' of wron' >iew or 'ras&in' the wron' >iew*

7he third one, Slabbatu&dna, is the same as thethird antha* 2hen you take firmly these &raties of owsand do's and so on as leadin' to freedom from mentaldefilements, then you ha>e this Slabbatu&dna*

7he fourth one is Atta>du&dna* Atta>du&dnameans lin'in' to a dotrine of self* TAttaI means Atta, soul orself* TVdaI means sayin' or o&inion* So it is o&inion of Atta,sayin' that there is Atta* %lin'in' to that o&inion of Atta ordotrine of Atta is Atta>du&dna*

2ith re'ard to this last one, Atta>du&dna there ismention of Sakkyadi hi in the %A* On &a'e !/ about the middle of the &a'e,

%lin'in' to a dotrine of self is the ado&tion of&ersonality >iew (sakkyadi hi), W (%A, V66, uide to /, &*!/)

6 want you to be familiar with this word TSakkyadi hiI* TSakkyaI means e;istin' 3ya* And TBi hiI means wron' >iew* So it is wron' >iew about e;istin' 3ya* 6t is wron' >iew about

Atta*

W the identifiation of any of the fi>e a''re'ates as aself or the aessories of a self*(%A, V66, uide to /, &*!/)

So one may say K&a is Atta* Or one may say K&a is a&ro&erty of Atta* 7hat means one is takin' the fi>e a''re'atesas a self or as aessories to a self* 7his Sakkyadi hi is mentioned in the Suttas as well as in the Abhidhamma* Herein the book it says the Suttas mention twenty ty&es of&ersonality >iew (see %A, V66, uide to /, &*!/)* ut atually it is not

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only in the Suttas but in Abhidhamma itself that twenty ty&esof Sakkyadi hi are mentioned*

7hese are obtained by onsiderin' eah of the fi>ea''re'ates in four ways, thus: One re'ards materiality as self,W(%A, V66, uide to /, &*!/)

One re'ards K&a or or&oreality as Atta or self* 7hat isone form of wron' >iew* Atta means somethin' &ermanent,somethin' that has real substane, and so on* 7his &erson

takes K&a or or&oreality as Atta* Suh a &erson takes it that5ust as the flame and the olor are not different (also wron'>iew), so or&oreality and Atta are not different* 7hey are thesame* elie>in' that K&a and Atta are the same is the firstwron' >iew*

W or self as &ossessin' materiality, W (%A, V66, uide to/, &*!/)

7he seond >iew is that Atta has or&oreality* 7he first>iew takes K&a as Atta* ut now this seond >iew takes K&aand Atta to be different* K&a is one thin' and Atta is another*7his >iew takes it that Atta has K&a* 7here is somethin' thatis Atta, that is soul, or that is self* 7he self or soul has K&a*K&a is somethin' like the &ossession of the Atta* 7his >iewtakes K&a and Atta as different* Sine Atta must ha>e K&a,Atta is not K&a* 6t (this >iew) takes Ar&a, or mind, ormental &ro&erties as Atta and K&a as its &ro&erty* 6t is like ashadow and a tree* 7he tree has a shadow* 7he shadowde&ends u&on and is the &ro&erty of the tree* 6n the sameway, K&a is the shadow and it is the &ro&erty of what we allAtta* 6n this >iew Atta and K&a are different* 6t (this >iew)takes Atta to be the &ossessor of K&a*

7he third one is,

W or material as in self, W(%A, V66, uide to /, &*!/)

7he third one is that or&oreality is in Atta* 6n this >iew

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Ar&a is taken as Atta mind or mental &ro&erties are taken asAtta, but this >iew onsiders Atta as a ree&tale of K&a* Attais somethin' like a bowl and K&a is in it* So K&a is in Atta*7hey (the %ommentators) &oint out that it is like a flower andits smell* 7he flower is the &lae or the ree&tale of the smell*7here is sent in the flower* 6n the same way, there is K&a inAtta* Here Atta is a ree&tale of K&a* Atta and K&a aredifferent*

7he fourth one is,W or self as in materiality*(%A, V66, uide to /, &*!/)

7he fourth >iew is that Atta is in K&a, in or&oreality*7his is the other way round from the &reedin' statement*Atta is in K&a* 7his >iew also takes it that Atta and K&a aredifferent* 6t also takes Ar&a as Atta and >iews it as somethin'that is some other thin' than K&a* 6t is like a 5ewel in aasket* 6n the same way, Atta is in K&a*

6f you know these four kinds of wron' >iew with re'ardto K&a, you will understand the others with re'ard to Vedan,SaNN, Sa khra and ViNN a* 4et us 'o bak* 7he first one is whatM K&a is self* 6f we take K&a as self, this is the firstform of wron' >iew* 6f we take it that K&a &ossesses self,K&a has a self, this is the seond kind of wron' >iew* 6f wetake K&a in self L so there is K&a in the self L that is the

third kind* 6f we take it that there is self in K&a, this is thefourth kind of wron' >iew* 7he >iew of Atta an ha>e differentas&ets:

K&a is Atta,

K&a has Atta,

K&a is in Atta, and

there is Atta in K&a*

7he same for Vedan L Vedan is Atta Atta hasVedan there is Vedan in Atta there is Atta in Vedan*

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7here are alto'ether twenty kinds of Sakkyadi hi* Cou will find mention of Sakkyadi hi in your readin's* 7hey are always mentioned as twenty Sakkyadi hi* Here the author, Venerable hikkhu odhi, in the %A 'i>es the referene

R*00* 7hat means a55hima ?ikya 00thSutta* 7hen there isKoman numeral R6,+""* 7hat means the first >olume, &a'e+""* 7hat may refer to the 1 i te;t, not the translation* 6f you want the translation, 'o to the 00 th Sutta in the a55hima?ikya* Cou will also find it in the Bhammasa 'a *

7he lin'in' to sense &leasures is a manifestation of'reed, the other three lin'in's are modes of the etasikawron' >iew*(%A, V66, uide to /, &*!/)

7hat is the identifiation* 3mu&dna is lin'in' tosensual thin's or sensual desire* 6t is 4obha* Bi hu&dna is Bi hi, wron' >iew* Slabbatu&dna is wron' >iew* Atta>du&dna is also wron' >iew* Althou'h there are fourU&dnas, there are only two in reality* 7hey are 4obha and

Bi hi*

Nvara as

?ow we ome to ?>ara a, hindranes* 7here are si; ?>ara a here* Cou are familiar with only fi>e* ?>ara a means hindranes or obstales*

W they obstrut the way to a hea>enly rebirth and tothe attainment of ?ibbna*(%A, V66, uide to J, &*!/)

?ot only that, they are obstrutions to obtainin' -hnasalso* 7hey are obstales to -hnas* 7hey are obstales to?ibbna* 7hey are obstales to rebirth in hea>enly realms*7hey are alled ?>ara a* Sometimes the %ommentaries e;&lain it with the words Ten>elo&in'I or To>erwhelmin'I*

7here are si; ?>ara as mentioned in this Manual* 7he

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first ?>ara a is 3mahanda ?>ara a* 3mahanda ?>ara a means sensual desire or ob5ets of senses* 7he seond is y&da ?>ara a* 7hat is ill will, the obstrution of ill will, the hindrane of ill will* Any kind of Bosa is alledy&da* 7he third is 7hina8middha* 7hey are two differentand se&arate mental states* 7hey are here 5oined as one orthey are mentioned as one ?>ara a* 7he ne;t is Uddhaa8kukkua ?>ara a* Uddhaa is one %etasika and 3ukkua is another %etasika* 7hey are taken to be one hindrane here*7he fifth one is Viikih ?>ara a* 7he si;th one is A>i55

?>ara a*

Cou know 3mahanda* 3mahanda is 4obha,attahment, attahment to anythin'* y&da is ill will* Soan'er, hate, de&ression and e>en fear are alled y&da*7hina (sloth) and iddha (tor&or) are two different thin's*Uddhaa (restlessness) and 3ukkua (remorse) are twodifferent thin's* Viikih is doubt* A>i55 is i'norane*

6n reality or aordin' to ultimate reality, there are notsi;* 7here are ei'ht %etasikas that are alled ?>ara a* 2hat are the ei'htM 7hey are 4obha, Bosa, 7hina, iddha,Uddhaa, 3ukkua, Viikih, and oha* 7hese are theei'ht Bhammas or ei'ht %etasikas that are alled ?>ara a* Althou'h there are ei'ht, when desribin' the ?>ara as, they are always mentioned as si;*

7hina and iddha are mentioned to'ether* Uddhaaand 3ukkua are mentioned to'ether* 2hy is thatM 6t ise;&lained in the %A* 1lease 'o to &a'e !J of the %A*

Alto'ether ei'ht etasikas are inluded amon' thehindranes* 6n the ases, howe>er, a &air of mental fators isounted as a sin'le hindrane*(%A, V66, uide to J, &*!J)

7hina and iddha are ounted as one, hindrane*Uddhaa and 3ukkua are ounted as one hindrane*

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7he Abhidhamma ommentaries e;&lain that sloth andtor&or, and restlessness and worry, are 5oined into om&oundsbeause of the similarities in their res&eti>e funtions,onditions and antidotes*(%A, V66, uide to J, &*!J)

7hese three thin's you must remember L funtion,ondition and antidote or o&&osite* Althou'h there are twomental fators, beause eah mental fator has similarfuntions, similar onditions, and similar antidotes or

o&&osites, they are taken as one hindrane althou'h in fatthey are two*

Sloth and tor&or both ha>e the funtion ofen'enderin' mental slu''ishness, W(%A, V66, uide to J, &*!J)

7heir funtion is to &rodue la@iness, mentalslu''ishness* oth of them ha>e this funtion* 7hey ha>e thesame funtion*

W they are onditioned by la@iness and drowsiness, W(%A, V66, uide to J, &*!J)

7hey are aused by la@iness and drowsiness* 7hey ha>ethe same or similar onditions or auses*

W and they are ountered by arousin' ener'y*(%A, V66,uide to J, &*!J)

7hat means Vriya is their o&&osite* So lon' as youha>e Vriya you will not ha>e 7hina and iddha* One you letVriya 'o, 7hina and iddha may ome in* 7hina and iddhaha>e similar funtions, similar onditions and similaro&&osites* So they are taken to be one mental hindranealthou'h in reality they are two se&arate mental fators*

7he situation is similar with Uddhaa and 3ukkua,

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Kestlessness (Uddhaa) and worry (3ukkua) sharethe funtion of en'enderin' disuietude, W (%A, V66, uide to J,&*!J)

7hey make us disuiet when we ha>e Uddhaa and3ukkua in our minds* Uddhaa is one %etasika* 3ukkua isanother %etasika* Uddhaa arises with all twel>e Akusala%ittas* 3ukkua arises with only two* 7hey are different%etasikas* 7hey aom&any different %ittas* ut these twoha>e the funtion of en'enderin' disuietude* 7hat meanswhen they arise in our minds, our minds are not uiet*

W they are onditioned by disturbin' thou'hts, W(%A,V66, uide to J, &*!J)

7hat means there are thou'hts about loss of wealth,thou'hts about loss of relati>es and so on* 2hen we thinkabout those thou'hts, we are a'itated* 7hey are onditionedby suh disturbin' thou'hts*

W and they are ountered by the de>elo&ment of alm(Samatha)*(%A, V66, uide to J, &*!J)

7he o&&osite of Uddhaa and 3ukkua is the &ratieof Samatha, the &ratie of meditation, the &ratie ofonentration* Sine these two also ha>e similar funtions,similar onditions or auses and similar o&&osites, they aretaken as one mental hindrane in this list* 7hey are always

mentioned to'ether L 7hina and iddha and Uddhaa and3ukkua* Cou all know that 7hina is one %etasika* iddha isanother %etasika* Uddhaa is another and 3ukkua is yetanother %etasika* 6f we take eah one and identify with%etasikas, we ha>e ei'ht ?>ara as, ei'ht mental hindranes and not si;*

2e are familiar with fi>e mental hindranes, not si;* 6n

the %A it is said that,7he first fi>e hindranes are the ma5or obstales to the

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attainment or 5hnas, the si;th hindrane is the ma5or obstaleto the arisin' of wisdom*(%A, V66, uide to J, &*!/)

A>i55 is the ma5or hindrane to the arisin' ofknowled'e or wisdom* 7he others are ma5or obstales to thearisin' of -hnas* So lon' as a &erson annot 'et free fromthese first fi>e mental hindranes, he annot ho&e to 'et-hna* 6t is a &rereuisite for the attainment of -hna that hebe free from these mental hindranes be'innin' with3mahanda* 6n the desri&tion of first -hna you find thewords R>i>ie>a kmehi >i>ia akusalehi dhammehi L

seluded from sensual desires or seluded from the ob5ets ofsense8desire and seluded from unwholesome mental states a&erson attains first -hna and so on* ?ot the total eradiation,but the abandonment, the tem&orary abandonment of thesefi>e hindranes is a ondition for the attainment of -hna*2hen a &erson 'ets more and more onentration, these fi>ehindranes tend to disa&&ear* 7hey will not arise in his mind solon' as he has 'ood onentration* 2hen the mentalhindranes are subdued, the mind beomes lear, uiet and

still* Only then an the &enetration into the nature of thin's,only then an the understandin' of the arisin' and fallin' of&henomena, arise* 6t is im&ortant that these fi>e hindranesare &ushed bak or at least subdued in order to attain anyresults in order to attain any sta'es in the &ratie ofmeditation* A>i55 is always with us beause it is an Anusaya*So we may not be able to 'et rid of A>i55* ut if we an 'etrid of these first fi>e mental hindranes, we are sure to 'etonentration and we are sure to 'et -hna* 6t does not meanwe donEt need to 'et rid of them if we want to &ratiseVi&assan meditation* 6n Vi&assan meditation also they ha>eto be subdued* Otherwise we will not 'et momentaryonentration*

3mahanda ?>ara a is 4obha %etasika* y&da ?>ara a is Bosa %etasika* 7hina and iddha ?>ara as are 7hina and iddha %etasikas* Uddhaa and 3ukkua?>ara as are Uddhaa and 3ukkua %etasikas* Viikih ?>ara a is Viikih %etasika* And A>i55 ?>ara a is oha

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%etasika*

Anusaas

7he ne;t 'rou& is Anusaya, latent dis&ositions*Sometimes they are alled latent tendenies* 7he literalmeanin' of the word TAnusayaI is to lie alon' with*

W whih Tlie alon' withI (anusenti) the mental &roess

to whih they belon', risin' to the surfae as obsessionswhene>er they meet with suitable onditions* (%A, V66, uide to9, &*!J)

7hey will arise when there are onditions for them* 6fthere are no onditions for them, they will not arise* 7hey aresaid to be dormant* 7hey are said to be latent in our minds*

7here are three le>els of mental defilements:

latent le>el,

surfae le>el, and

trans'ression le>el*

7here are three le>els* 7he first le>el, latent le>elAnusaya, is the most diffiult to 'et rid of* =>en thou'h we donot ha>e 4obha ri'ht now, we will 'et 4obha some time later*Always there is the liability, the &ossibility that we will 'et

4obha and Bosa and so on* At the moment we are free fromthem* 7hat is what is alled Anusaya* 7hey are lyin' dormantin our minds* 7hey are waitin' for a hane to ome u&* 7heyare waitin' for a hane, an o&&ortunity for the ri'htonditions* 2hen there are suitable onditions, when we donot ha>e Coniso8manasikra (wise attention), they will arise*

7here is a uestion about Anusaya* Bo they belon' to

the &ast, &resent or futureM 7here are two o&inions* 7heteahers are not in a'reement* Some teahers say that the

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Anusaya belon' to the future* 7hey are the mental defilementswhih will arise when there are onditions* Other teahers say

Rno* 7hey an be said to be &ast, &resent, and future,althou'h they do not ome to e;istene* T%ome to e;isteneImeans arisin', &resene and dissolution* 2hen we say theyome to e;istene, we mean they 'o throu'h these threesta'es* Anusaya are mentioned as not bein' in e;istene* utthey are somewhere under the surfae* 7hey do not reah thethree sta'es of e;istene* 2hen they reah the three sta'es ofe;istene, they are no lon'er alled Anusaya* 7hey beome

3ilesas*

For e;am&le, let us say, 4obha Anusaya is in me now*2hen 6 really ha>e attahment to somethin', 4obha Anusayabeomes a 3ilesa* At the moment when you are doin' 'ood orwhen you are doin' meritorious deeds, the Akusalas areAnusaya* 2hen they arise in your mind, they are alled3ilesas*

Atually not only these se>en or si;, but e>ery 3ilesa islatent* ut only these se>en are alled Anusaya beause theyare the most &rominent* 7hat means they ha>e stren'th* 7heyha>e &ower* 7hat means they ha>e &ower to arise when thereare onditions* 6t is beause they are stron' that they anarise when there are onditions* So only these se>en arealled Anusaya*

2hen we say a''a eradiates mental defilements, itis these Anusaya that it eradiates and not 3ilesas atually*eause when there is 3ilesa in our mind, there is no a''a*3ilesa is an Akusala %itta* 2hat a''a eradiates is not the3ilesas in the state of e;istene, but the 3ilesas whih arelatent* 7hat whih a''a eradiates is Anusaya* 6n s&eakin'sometimes we say a''a eradiates 3ilesas* Atually what it

eradiates is Anusaya, not 3ilesas*

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%ha&ter Se>en

7here are se>en Anusaya:

7he first one is 3mar'nusaya, the latentdis&osition to sensual lust*

7he seond is ha>ar'nusaya, the attahmentto e;istene*

7he third is 1a i'hnusaya*

Bo you remember the word T1a i'haIM 2hereM 6t is amon' the Akusala %ittas, 1a i'ha8sam&ayutta* 1a i'ha means

Bosa whih is an'er or ill will* 7he fourth one is nnusaya, &ride or oneit*

?umber fi>e is Bi hnusaya, wron' >iew*

?umber si; is Viikihnusaya, doubt*

And number se>en is A>i55nusaya, i'norane*

7hese se>en are alled Anusaya*

6n reality there are si; Anusaya beause3mar'nusaya and ha>ar'nusaya are 4obha*Attahment to sensual &leasures or sensual thin's andattahment to e;istene are 4obha* 7here are only si;Anusaya* 7hey are 4obha, Bosa, na, Bi hi, Viikih and oha*

Sa o"anas

7he ne;t 'rou& is Sa yo5anas, fetters or ro&es* 7hey are alled fetters or ro&es beause they bind us to this roundof rebirth* 7hey will not let us 'o, so they are alledSa yo5anas* Sa yo5ana is always om&ared to a ro&e*

7here are two sets of Sa yo5anas mentioned here* One is aordin' to Suttanta method* 7he other one is aordin' to

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Abhidhamma method* 6t is e;&lained in the %A that,

7he first set of ten fetters is mentioned both in theSutta 1i aka and in the Abhidhamma 1i aka, the seond set (a&&ears) only in the Abhidhamma 1i aka* (%A, V66, uide to #"8##, &*!9)

7he seond set is alled TSa yo5anas aordin' to AbhidhammaI* 7he first set is alled TSa yo5anas aordin' to SuttaI*

?umber one is 3mar'a8sa yo5ana* 3mar'a is sensual lust or attahment to sense8ob5ets*

K&ar'a8sa yo5ana is attahment to K&a8bha>a (e;istene in the rahma realms)*

Ar&ar'a8sa yo5ana is attahment to Ar&a8bha>a (e;istene in the immaterial rahmarealms)*

1a i'ha8sa yo5ana is ill will* na8sa yo5ana is oneit*

Bi hi8sa yo5ana is wron' >iew*

Slabbata8&armsa8sa yo5ana is wron' >iew*

Viikih8sa yo5ana is doubt (Viikih)*

Uddhaa8sa yo5ana is restlessness

(Uddhaa)* And A>i558sa yo5ana is i'norane (oha)*

Althou'h there are ten Sa yo5anas mentioned here, aordin' to Suttanta method, there are only se>en in reality*7hey are 4obha, Bosa, na, Bi hi, Viikih, Uddhaa and oha*

7he seond set is found only in Abhidhamma: ?umber one is 3mar'a8sa yo5ana,

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attahment to sense8ob5ets*

?umber two is ha>ar'a8sa yo5ana, attahment to e;istene*

?umber two and three of the first set are both inludedin number two of the seond set*

?umber three is 1a i'ha8sa yo5ana L Bosa, hatred*

?umber four is na8sa yo5ana, oneit*

?umber fi>e is Bi hi8sa yo5ana, wron' >iew*

?umber si; is Slabbata8&armsa8sa yo5ana, wron' >iew that &urifiation may be attained byundertakin' the habits and ondut of attle,do's, et*

?umber se>en is Viikih8sa yo5ana, doubt*

?umber ei'ht is 6ss8sa yo5ana, en>y*

?umber nine is ahariya8sa yo5ana, a>arie*

6ss8sa yo5ana (XJ) and ahariya8sa yo5ana (X9) are the %etasikas 6ss and ahariya res&eti>ely*

?umber ten is A>i558sa yo5ana, i'norane*

7he first and the seond are 4obha* 7he third is Bosa*7he fourth is na* 7he fifth and the si;th are Bi hi, wron' >iew* 7he se>enth is Viikih* 7he ei'hth is 6ss* 7he ninth is

ahariya* And the tenth is oha* 7here are ei'ht aordin'to ultimate reality* 7hey are 4obha, Bosa, na, Bi hi, Viikih, 6ss, ahariya and oha*

#ilesas

7here are ten 3ilesas* 2hy are they alled 3ilesasM

7hey are alled defilements beause they make our mindsdirty* Also the word T3ilesaI has another meanin' whih isafflition* 6t torments our mind so it is alled 3ilesa* So there

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are two meanin's for the word 3ilesa:

7hey defile the mind so they are alled 3ilesa* 7hey torment the mind so they are alled 3ilesa*

7orment is the usual e;&lanation of 3ilesa in the%ommentaries*

7here are ten 3ilesas:

7he first one is 4obha, attahment* 7he seond one is Bosa, ill will*

7he third one is oha, i'norane*

7he fourth one is na, &ride*

7he fifth one is Bi hi, wron' >iew*

7he si;th one is Viikih, doubt*

7he se>enth one is 7hina, sloth* 7he ei'hth is Uddhaa, restlessness*

7he ninth is Ahirika, shamelessness*

And the tenth is Anotta&&a, fearlessness*

7hese ten are alled 3ilesas* 2e are >ery familiar withthis word T3ilesaI or its =n'lish translation Tmental defilementI*7here are ten 3ilesas* 4obha 3ilesa is 4obha %etasika* Bosa

3ilesa is Bosa %etasika* And there are oha, na, Bi hi, Viikih, 7hina, Uddhaa, Ahirika and Anotta&&a* 7here areten 3ilesas and in reality there are also ten*

Su$$ar

?ow the summary:

y way of entity, the taints, floods, bonds, and knots

are threefold*(%A, V66, uide to #0, &*!/#)

7hat means aordin' to %etasikas, aordin' to

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ultimate reality, there are only three taints (Dsa>as), threeO'has, three Co'as and three anthas* 7hey are 4obha, Bi hi and oha %etasikas*

7here are two kinds of lin'in' W (%A, V66, uide to #0,&*!/#)

7hat means there are two %etasikas L 4obha andBi hi*

W and ei'ht hindranes*(%A, V66, uide to #0, &*!/#)

=ah one of them, 7hina and iddha and Uddhaa and3ukkua are taken se&arately*

7he latent dis&ositions are only si;, W (%A, V66, uide to#0, &*!/#)

7here are only si; Anusaya*

W and the fetters an be understood as nine*(%A, V66,uide to #0, &*!/#)

Cou mi; two methods to'ether* 2hen you mi; twomethods to'ether, you 'et nine* 6n terms of ultimate realitySa yo5anas aordin' to Sutta are se>en %etasikas, and in terms of ultimate reality Sa yo5anas aordin' to

Abhidhamma are ei'ht %etasikas* ut if you shuffle these twoand take only what has not been taken yet, you will 'et nineSa yo5anas L oha, Uddhaa, 4obha, Bi hi, na, Bosa, 6ss, ahariya and Viikih*

7he defilements are ten*(%A, V66, uide to #0, &*!/#)

7hey are &lain*

7hus the om&endium of e>il is stated as ninefold*

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(%A, V66, uide to #0, &*!/#)

6n the hart in the %A if you look at it, you know howmany names a &artiular %etasika 'ets (see %A, V66, 7able /*#, &*!/")*

7he first one you see is 'reed, 4obha* 4obha has manynames, nine names* 7hey are Dsa>a, O'ha, Co'a, antha,U&dna, ?>ara a, Anusaya, Sa yo5ana and 3ilesa*

2ron' >iew, Bi hi, has how many namesM 6t has ei'ht names, all e;e&t ?>ara a*

7hen delusion, oha has how many namesM 6t hasse>en names, all e;e&t antha and U&dna*

Bosa has how many namesM 6t has fi>e names* 2hatare theyM 7hey are antha, ?>ara a, Anusaya, Sa yo5ana and 3ilesa*

Viikih, doubt, has four names L ?>ara a, Anusaya, Sa yo5ana and 3ilesa*

na has only three names* 2hat are theyM 7he namesfor na are Anusaya, Sa yo5ana and 3ilesa*

Kestlessness, Uddhaa has how many namesM 6t hasthree names L ?>ara a, Sa yo5ana and 3ilesa*

And remorse, 3ukkua has only one name L ?>ara a*

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Ahirika, shamelessness has only one name L 3ilesa*

Anotta&&a, fearlessness has only one name L 3ilesa*

6ss has one name L Sa yo5ana (fetter)*

ahariya has one name L Sa yo5ana*

3ukkua (remorse) and then 7hina (sloth), Ahirika,Anotta&&a, 6ss and ahariya ha>e only one name* 7heothers ha>e more than one name* 6n this setion 'reed 'etsnine names* 2ron' >iew 'ets ei'ht names and so on* 6f youremember all this, you an easily identify them and find outwhat their names are* 2ith re'ard to 'reed we donEt ha>e tothink of anythin'* 6t is in all the ate'ories* 2hat about doubtM

6s it Dsa>aM ?o, it is not Dsa>a* 6s it O'haM ?o, it is not O'ha*6s it Co'aM ?o, it is not Co'a* 6s it anthaM ?o, it is notantha* 6s it U&dnaM ?o, it is not U&dna* 6s it hindrane,?>ara aM Ces, it is ?>ara a* 6s it Sa yo5anaM Ces, it is Sa yo5ana* 6s it 3ilesaM Ces, it is 3ilesa*

7his is the setion on Akusala, unwholesome states* 6tis 'ood to know these terms* 6f you read books on uddhism,

you will understand learly what is meant*

SdhuG SdhuG SdhuG

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%i&ed 'ategories

7oday we ome to Rissaka8sa 'aha, the R%om&endium of i;ed %ate'ories* 7he ate'ories treated inthis setion are of mi;ed nature* 7hey are not Akusala only*7hey are not those that lead to enli'htenment only* 7hey arenot all embrain'* 7hey will be mi;ed* 2e will find 3usala,Akusala and Abykata amon' them*

(etus

7he first of the ate'ories is Hetu or roots* Cou arealready familiar with roots* 7here are said to be si; roots Lthree Akusala roots and three 3usala and Abykata roots* 7hefirst 4obha, the seond Bosa and the third oha are Akusalaroots* Fourth Alobha, fifth Adosa and si;th Amoha are 3usalaand Abykata* 7hese si; %etasikas ser>e as roots for theonomitant %ittas and %etasikas* 7hey are alled roots, likeroots of a tree* 6n terms of ultimate reality, 4obha Hetu isidentified as 4obha %etasika, Bosa Hetu as Bosa %etasika,oha Hetu as oha %etasika, Alobha Hetu as Alobha %etasika,Adosa Hetu as Adosa %etasika, and Amoha Hetu as Amoha%etasika* So there is no diffiulty in identifyin' these Hetus*

)hna gas

7he ne;t ate'ory is of -hna 'a* Cou are already familiar with many of the %etasikas in this setion* ut herewe must understand -hna differently* 2hen we see the word

T-hnaI, we always understand it to mean K&>aara andAr&>aara -hnas* ut here in the mi;ed ate'ory it has tobe understood as somethin' whih looks at the ob5et losely*

Here it is not only what we understand as -hna but also someother Bhammas, some other %etasikas whih an be alled

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-hna* 7he definition of the word T-hnaI is to look losely, toontem&late intently, and also to burn the mental hindranes*Here -hna should be understood as the %etasikas whih looklosely at the ob5et* 6n the uide to # of the %A it says,

Rof lose ontem&lation (see %A, V66, uide to #, &*!/!), butontem&lation may mean somethin' like meditation* Here wedo not neessarily mean meditation like ontem&lation but 5ustwathin', 5ust lookin', 5ust obser>in'*

2e are familiar with fi>e -hna 'as, fi>e fators of -hna* 7hey are initial a&&liation, sustained a&&liation, 5oy,=ka''at (one8&ointedness of mind) and then Vedan,namely, Sukha and U&ekkh* Here there are se>en -hna 'as* First is Vitakka* Cou know Vitakka* Vitakka is initial a&&liation*7hen there is Vira* Vira is sustained a&&liation* 7henthere is 1ti (5oy)* =ka''at is one8&ointedness of mind* 7henthere is Somanassa whih is &leasant feelin' (Vedan)*Bomanassa is un&leasant feelin' (Vedan)* U&ekkh here also

is neutral feelin' (Vedan)* Aordin' to this setion,Bomanassa is also a -hna 'a not beause it is a onstituent of what we know to be -hna, but beause it looks at theob5et losely*

6dentifiation is not diffiult* 2ith res&et to ultimaterealities, Vitakka -hna 'a is Vitakka %etasika* Vira -hna 'a is Vira %etasika* 1ti -hna 'a is 1ti %etasika*

=ka''at -hna 'a is =ka''at %etasika* Somanassa -hna 'a is Vedan (feelin') %etasika* Bomanassa -hna 'a is Vedan %etasika* And U&ekkh -hna 'a is Vedan %etasika* So it is easy*

%agga gas

7he ne;t ate'ory is a''a 'a, fators of a''a* Here also we should understand a''a differently* 7he usualmeanin' of a''a in a''a 'a is the 1ath that leads to

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?ibbna* ut here a''a means somethin' that leads to some&lae, to some realm, to some e;istene* Cou will find amon'the fators Akusala %etasikas also*

7he first fator is Samm8di hi* Samm8di hi is identified with Amoha or 1aNN*

Samm8sa ka&&a is identified with Vitakka* Samm8

sa ka&&a (ri'ht thou'ht) means thou'hts of renuniation, thou'hts of non8killin' and thou'hts of non8ruelty* 7heseond one is the o&&osite of thou'hts to kill* 6f we wantsomeone to die, suh a thou'ht is alled y&da Vitakka* 7hethird one is the o&&osite of Vihi s Vitakka, the thou'ht of ruelty* Samm8sa ka&&a is thou'hts of renuniation, thou'hts of non8killin', thou'hts of non8ruelty* 7hese threeare all identified with the %etasika, initial a&&liation*

?umber three is Samm8>, ri'ht s&eeh* 7hatmeans the abstention from the four wron' kinds of s&eeh*

?umber four is Samm8kammanta, ri'ht ation* 6t isthe abstention from the three wron' deeds*

?umber fi>e is Samm85>a, ri'ht li>elihood* 6t is theabstention from four >erbal misonduts and three bodilymisonduts whih are oneEs li>elihood*

?umber si; is Samm8>yma, ri'ht effort* 7hat is the%etasika Viriya*

?umber se>en is Samm8sati, ri'ht mindfulness* 6t isidentified with Sati*

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?umber ei'ht is Samm8samdhi* Ki'ht onentrationis identified with =ka''at, one8&ointedness of mind* 7heseei'ht are the usual ones we meet in many &laes*

?ow ome the four whih are not Samm but ih*Amon' the four the first one is ih8di hi, wron' >iew* 6t is identified with Bi hi %etasika amon' the Akusala %etasikas*

7he seond of the four is ih8sa ka&&a* ih8sa ka&&a is the o&&osite of Samm8sa ka&&a L so thou'hts of sensual desire, thou'hts of killin', thou'hts of ruelty* 7heyare all identified with the %etasika Vitakka*

7he third amon' the four is ih8>yma, wron'effort* 7hat is Viriya %etasika aom&anyin' the Akusala

%ittas*

7he fourth amon' the four is ih8samdhi* 6t isidentified with =ka''at %etasika, wron' =ka''at* 2hen yourmind is onentrated on some wron' ati>ity or some wron'at, it is alled ih8samdhi* 6t may be e;em&lified bysomeone fishin'* 2hen a &erson is fishin', his onentration ison killin' the fish* He has some kind of Samdhi, but it isih8samdhi, a wron' kind of onentration*

7hese are the twel>e a''a 'as or twel>e fators of &ath* Here &ath means that whih leads to attainment of?ibbna as well as the &ath that leads to other rebirths ore;istenes*

Amon' them is Samm8di hi* 7here are different kinds of Samm8di hi* How many do you rememberM 7here is

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3ammassakat Samm8di hi* Understandin' of the law of 3amma is 3ammassakat Samm8di hi* 2ith 3ammassakat Samm8di hi one understands that bein's ha>e 3amma as their own &ro&erty* 7hat is alled 3ammassakat Samm8di hi*

7hen there is Vi&assan Samm8di hi* 6t is seein' &henomena as im&ermanent, sufferin' and no soul*

7hen there is a''a Samm8di hi* 6t is Samm8di hi aom&anyin' a''a %itta* And there is 1hala Samm8di hi aom&anyin' 1hala*

7hen there is 1aa>ekkha Samm8di hi, that aom&anyin' the re>iewin' onsiousness that follows theattainment of enli'htenment*

Sometimes -hna Samm8di hi is also mentioned* So there are different kinds of Samm8di hi*

Samm8di hi an be mundane as well as Su&ramundane* 3ammassakat Samm8di hi and Vi&assan Samm8di hi are mundane* a''a Samm8di hi and 1hala

Samm8di hi are Su&ramundane* 1aa>ekkha Samm8 di hi and -hna Samm8di hi are a'ain mundane*

?ow althou'h there are ei'ht 'ood fators of 1ath,there are only four fators of &ath that are bad L ih8di hi, ih8sa ka&&a, ih8>yma, ih8samdhi* 7here are no ih8>, ih8kammanta, ih85>a,ih8sati* 6n some Suttas, in some disourses they are

mentioned* ut they are not se&arate mental fators, se&arate%etasikas* 7hat is why they are not mentioned in

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6ndriyas* 6n their res&eti>e domains they are bosses* 6n thedomain of seein', eye8sensiti>ity is the boss* 6n the domain ofhearin', ear8sensiti>ity is the boss and so on*

7here are !! 6ndriyas* 7he first one is %akkhundriya* 6tis identified with %akkhu8&asda amon' the !J K&as*?umber two is Sotindriya, ear faulty* 6t is identified withSota8&asda, ear8sensiti>ity* ?umber three is hnindriya,nose faulty* 6t is identified with hna8&asda, nose faulty*

?umber four -i>hindriya is identified with -i>h8&asda, ton'uefaulty* ?umber fi>e is 3yindriya, faulty of 3ya* 7he faultyof body is identified with 3ya8&asda, body8sensiti>ity* 7hennumber si; is 6tthindriya* 6t is identified with 6tthibh>a*Femininity faulty is identified with femininity K&a* ?umberse>en is 1urisindriya* asulinity faulty is identified with1umbh>a amon' the !J K&as* 7hen number ei'ht is->itindriya, life faulty* ->itindriya is identified with two of the1aramattha Bhammas* One is ?ma85>itindriya and the other

is K&a85>itindriya* ->itindriya is identified with the %etasika->itindriya and K&a85>itindriya* ?umber nine is anindriya*TanoI means mind* 6t is mind faulty or %itta faulty, so it isidentified with %ittas*

?umber #", ##, #!, #+, P #0 L they are feelin'6ndriyas* 7he first is Sukhindriya* 6t is identified with SukhaVedan* ?umber ##, Bukkhindriya, is identified with Bukkha

Vedan* ?umber #!, Somanassindriya, is identified withSomanassa Vedan* ?umber #+, Bomanassindriya, isidentified with Bomanassa Vedan* And number #0,U&ekkhindriya, is identified with U&ekkh Vedan* Atuallythese fi>e are identified with 5ust one %etasika whih isVedan*

7hen number #


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#/, Satindriya, is identified with Sati, mindfulness*Samdhindriya, onentration, is identified with one8&ointedness or =ka''at* ?umber #9 is 1aNNindriya, wisdomfaulty* 6t is identified with Amoha*

7hen number !" is a lon' name LAnaNNtaNNassmtindriya* Sometimes names an be >erylon' like ?e>asaNNnsaNNyatana* 4et us di>ideAnaNNtaNNassmtindriya and find the indi>idual words in this

om&ound word* TAnaNNta I is one word* TYassmiI is another word* T6tiI is another word* T6ndriyaI is another word*7hese words ombine to beome one om&ound* Cou ha>e toknow 1 i to 5oin these four words into one om&ound*

TAnaNNta I means not known, not known before* TYassmiI means 6 will know* T6tiI means thus thinkin' it is somethin'like that* T6ndriyaI is faulty* 7he literal meanin' ofAnaNNtaNNassmtindriya is Rthe faulty of him who &ratiseswith the thou'ht, T6 will know what has not been known by me

beforeI* Cou donEt 'et this from the translation of the Manual*1lease note it arefully, R7he faulty of him who &ratises withthe thou'ht T6 will know what has not been known by mebeforeI* 2hen you &ratise Vi&assan meditation, you ha>ethis kind of intention* Cou will know what has not been knownby you before* Cou try to know, you try to see, what you ha>enot seen before* As a result of that &ratie, you 'et the firststa'e of enli'htenment* 7he knowled'e or wisdom at the firststa'e of enli'htenment or the 1aNN that aom&anies

Sot&atti8ma''a is alled AnaNNtaNNassmtindriya* 4ater onthe Manual itself will show the identifiation (see %A, V66, !!,&*!/


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knows within the limit of those already known by the First1ath* 7herefore, ANNindriya means the faulty whih knowswithin the limit of those known by the First 1ath* 6t will beidentified with 1aNN or Amoha aom&anyin' Sot&atti8&hala%itta u& throu'h Arahatta8ma''a %itta*

7he last one is ANNt>indriya* TANNt>I means onewho has fully known* 7hat means an Arahant* 7he 6ndriya ofANNt> is alled ANNt>indriya, the faulty of one who has

fully known the Four ?oble 7ruths* 7his is identified with 1aNNaom&anyin' the Arahatta8&hala %itta*

7hese three o>er the 1aNN whih aom&anies theei'ht 4okuttara %ittas* Atually these are all identified with the%etasika Amoha* 7he first 1aNNindriya is Amoha* 7he seondAnaNNtaNNassmtindriya is Amoha* ANNindriya is Amoha*ANNt>indriya is Amoha* 7he first one is 1aNNindriya, it is a

'eneral faulty, the knowin' faulty* 7he other three areatually the different funtions of that Amoha* 7he firstfuntions at Sot&atti8ma''a* 7he seond funtions atSot&atti8&hala throu'h Arahatta8ma''a* 7he last funtions atthe moment of Arahatta8&hala* So they are se&arated intothree different 6ndriyas* 1aNNindriya, the first one, may beboth mundane and Su&ramundane* 7he other three be'innin'with number !" are Su&ramundane only*

+alas

7he ne;t ate'ory is ala* ala means stren'th or&ower* 7here are nine &owers, nine %etasikas that are alled&owers:

7he first one is Saddh8bala* 6t is identified withthe %etasika Saddh, faith, the &ower of faith*

7he seond is Viriya8bala, the &ower of effort orener'y, the &ower of Viriya* 6t is identified with

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the %etasika Viriya*

?umber three is Sati8bala, mindfulness &ower* 6tis identified with Sati, mindfulness*

?umber four is Samdhi8bala* %onentration&ower is identified with =ka''at*

?umber fi>e, 1aNN8bala, the &ower of wisdom,is identified with Amoha %etasika*

?umber si;, Hiri8bala, the &ower of shame, is

identified with Hiri* ?umber se>en, Otta&&a8bala, the &ower of fear,

is identified with Otta&&a*

?umber ei'ht, Ahirika8bala, the &ower ofshamelessness, is identified with the %etasikaAhirika*

?umber nine, Anotta&&a8bala, the &ower offearlessness, is identified with the %etasikaAnotta&&a*

2hy are they alled ala or &owerM 7here are tworeasons why they are alled ala* One reason is that theyannot be shaken by their o&&osites* 2hen there is Saddh,stron' faith, it annot be shaken by non8faith* 2hen there isstron' Viriya, it annot be shaken by la@iness* ut if yourViriya is not stron', if Viriya does not reah the sta'e of ala,then la@iness may win* Cou will lose* 2hen it reahes thesta'e of ala, or &ower, or stren'th, it annot be shaken by itso&&osite la@iness*

One reason for them bein' alled &ower is thatthey annot be shaken by their o&&osites*

Another reason they are alled ala is that theystren'then their onomitants*

7hey stren'then their onomitants and they annot beshaken by their o&&osites*

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Amon' the alas some are 'ood almost all of themare 'ood* Ahirika8bala and Anotta&&a8bala are Akusala* 6t issaid in the books that Akusala annot eradiate 3usala, but3usala an eradiate Akusala* a''a is 3usala* a''a aneradiate Akusala* ut no Akusala an eradiate 3usala* 2eare fortunate* Otherwise we would not 'et 3usala*

Ahirika8bala and Anotta&&a8bala are alled &ower

althou'h they an be shaken by their o&&osites* 7hey an beshaken by their o&&osites beause they are Akusala* So theyan be eradiated by 3usala* 7hey are alled &ower beausethey are stron' in their onomitants* 7hey stren'then theironomitants* 7hey may be stron' by themsel>es, but whenthey meet with stron' 3usala states, they annot stand* 7heywill lose* 7he first se>en are alled &ower for both reasons*7hey annot be shaken by their o&&osites and also theystren'then their onomitants* Viriya8bala and Samdhi8bala

annot be shaken by their o&&osites only when aom&anyin'wholesome states of onsiousness, but they an be shakenwhen they aom&any unwholesome states of onsiousness*7he last two are alled &ower only beause they stren'thentheir onomitants* Unlike the wholesome alas, these twounwholesome alas an be shaken by their o&&osites*

Adhipati

7he ne;t 'rou& is the Adhi&ati, &redominane* 7hereare four Adhi&atis* Adhi&ati means lord or o>erlord, a &ersonwho has absolute &ower*

7he &redominates are fators whih dominate theittas to whih they belon' in undertakin' and aom&lishin'diffiult or im&ortant tasks*!(%A, V66, uide to !", &*!/0)

! %A, Seond =dition, #999: 7he &redominates are fators whih dominate theironasent states in undertakin' and aom&lishin' diffiult or im&ortant tasks*

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7hat is the e;&lanation in the uide to !" of the %A*Atually these are the fators that dominate not only %ittasbut dominate the onomitant states, the onasent states*For e;am&le, the first 3usala %itta has +J %etasikas* Amon'them there are %handa, Viriya and Amoha or 1aNN and the%itta itself* 2hen %itta is an Adhi&ati, then it dominates o>erall the %etasikas* 2hen %handa is an Adhi&ati, then itdominates o>er the %itta and all the other %etasikas* 2henViriya is an Adhi&ati, it dominates o>er %itta and the other +/%etasikas* 2hen 1aNN &redominates, it dominates o>er %itta

and the other +/ %etasikas* 7he Adhi&ati dominates not only%itta but also the onomitant or onasent states*

7hey also e;erise authority* 7herefore, we shouldunderstand the differene between 6ndriya and Adhi&ati*Adhi&ati is an o>erlord* 6t e;erises su&reme ontrol o>er theonomitants* 7he 6ndriyas are not like that* 6ndriyas e;eriseontrol in their own domain but not o>er others* Adhi&ati is

om&ared to a kin' who has absolute &ower o>er e>erythin'*7he 6ndriyas are om&ared to the ministers who ha>eauthority in their own offies, but they do not ha>e authorityo>er other ministers* 7hat is the differene* Sine Adhi&ati isthe o>erlord e;erisin' absolute &ower, there an be only oneAdhi&ati at a time* 6f there were two, they would not beom&atible with one another beause they would ha>e toshare authority* 7here an only be one Adhi&ati at a time,while there an be many faulties at the same time*

For e;am&le, the first 3m>aara 3usala %itta has +J%etasikas* Amon' the %etasikas there is Saddh, Viriya, Sati,Samdhi and 1aNN* 2hen the first 3usala %itta arises, it isaom&anied by many of these +J %etasikas* Amon' these +J%etasikas faith and others e;erise authority o>er their owndomain, o>er their own funtion* 7hat means faith e;erisesauthority o>er the funtion of faith* Saddh is the boss* ut in

bein' mindful it is not the boss* Sati is the boss o>er thatfuntion* 6f %itta is an Adhi&ati at that time, then %itta has

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authority o>er all of them* 7hat is the differene betweenAdhi&ati and 6ndriya* Adhi&ati is 5ust one and e;erisesabsolute authority o>er all* 6ndriyas are those that e;eriseauthority in their own domain*

7here are four Adhi&atis* 7he first is %handdhi&ati*Here T%handaI means the %etasika %handa not 4obha*Sometimes 4obha is desribed as %handa, like in the word

T3mahandaI* ut here %handa 5ust means the %handa

%etasika, the will8to8do, the desire8to8do* Sometimes %handaan be an Adhi&ati or &redominate* 2hen %handa is&redominatin', then all other onomitants ha>e to follow it*2hen %handa is &redominatin', then you an aom&lishthin's*

7he %handa of the odhisatta Sumedha was so 'reatthat if someone would say, R6f you an walk o>er a field of

'lowin' embers from this side of the world to the other side ofthe world, then you will beome a uddha, then he wouldwalk on those 'lowin' embers* Suh was SumedhaEs %handaat that time* Sometimes %handa an be &redominatin'* 2hen%handa is &redominatin', you an aom&lish thin's*

7he same is true for Viriydhi&ati, the seond one*Viriya an be &redominant* Cou ha>e so muh ener'y* Cou

ha>e so muh effort, that you are suessful in yourundertakin's*

?umber three is %ittdhi&ati* %itta an be &redominant*2hen %itta is &redominant, you an aom&lish thin's*

?umber four is Vma sdhi&ati, in>esti'ation

&redominane* Atually in>esti'ation means not 5ustin>esti'atin' but understandin' after in>esti'ation* 7herefore,

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7hen number four is ViNN a* ViNN a brin's about ?ma8r&a as is tau'ht in 1a ia8samu&&da* ViNN a is alled Dhra beause it brin's about ?ma8r&a* 6f there wereno ViNN a, there would be no ?ma8r&a* ?ma8r&a is said to be onditioned by or to be brou'ht by ViNN a* ViNN a is alled Dhra*

3aba krhra is identified with the K&a8hra*

1hassa is identified with 1hassa %etasika* anosaNetan isidentified with %etan %etasika* ViNN a is identified with %itta*

6n the uide to !# of the %A it says,

Aordin' to the Suttanta method of e;&lanation,edible food as nutriment sustains the &hysial body W (%A,V66, uide to !#, &*!/


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is different* For e;am&le, anosaNetan L %etan brin'sabout rebirth* ut in 1a hna they are said not to be relatedby Dhra ondition* 7hey are related by way of 3ammaondition, not Dhra ondition* ut aordin' to Suttanta, wesay that %etan is the Dhra of 1a isandhi* 7hat means %etan is the ause, is the ondition of 1a isandhi* 6n 1a hna their relation is not by way of nutrition but by way of 3ammaondition* So aordin' to the Suttanta method, there is onee;&lanation and aordin' to Abhidhamma method, there isanother e;&lanation*

2hereas edible food, as matter is indeterminate, W(%A, V66, uide to !#, &*!/indriya*) the faulty of final knowled'e (7hat isANNindriya*) is the si; intermediate kinds of (su&ramundane)knowled'e*(%A, V66, !!, &*!/< 8 !/)

7hese three are 1aNN assoiated with the ei'ht4okuttara %ittas* 1aNN assoiated with the first 4okuttara

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%itta is AnaNNtaNNassmtindriya* 1aNN aom&anyin' thelast 4okuttara %itta is ANNt>indriya* 1aNN aom&anyin'the middle si; be'innin' with Sot&atti8&hala throu'hArahatta8ma''a is alled ANNindriya*

AnaNNtaNNassmtindriya must be identifiedwith 1aNN aom&anyin' Sot&atti8ma''a*

ANNindriya must be identified with 1aNNaom&anyin' Sot&atti8&hala, Sakad'm8ma''a, Sakad'm8&hala, An'm8ma''a,

An'm8&hala and Arahatta8ma''a %ittas* ANNt>indriya should be identified with 1aNN

aom&anyin' the Arahatta8&hala %itta*

%larifiation here 5ust means identifiation*

?ow 6Em not ha&&y here with the translation Rfinalknowled'e* 6 donEt know why he translated it as Rfinal

knowled'e* 7he word TANNI in the word TANNindriyaI L thatword is the ombination of the &re&osition TDI and TYI, theroot TYI* 7he root TYI means to know, knowin'* 7he&re&osition TDI here means a limit* So TANNI means knowin'within the limit of Sot&atti8ma''a, knowin' within the limit ofwhat has been seen by Sot&atti8ma''a* So that is not thefinal knowled'e* Final knowled'e would be Arahatta8&halaY a* Or we may say Arahatta8ma''a may be alled final knowled'e but not Sot&atti8&hala, Sakad'm8ma''a and

so on* 7he translation Rfinal knowled'e may not be so orret*

?ow ome some om&liations and diffiulties* 7he-hna fators are not found in the fi>efold sense8onsiousness* 7hat means in B>i&aNa>iNN a %ittas L B>i&aNa>iNN a %ittas are ten alto'ether* 2hat are theyM 7hey are the two seein' onsiousnesses, two hearin', twosmellin', two tastin' and two touhin' onsiousnesses* 6n

these ten %ittas there are no -hna fators* 7hat means theydo not auire the status of -hna fators* Althou'h they may

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be &resent with these kinds of onsiousness, they are notalled -hnas* How many %etasikas arise with seein'onsiousnessM

Student: 7here are se>en*

Saydaw: 7hey are the first se>en in our enumeration of%etasikas*

4et us ount the first se>en* 7hey are 1hassa, Vedan,SaNN, %etan, =ka''at, ->itindriya, and anasikra* 6s1hassa a -hna fatorM ?o* 6s Vedan a -hna fatorMenerally s&eakin' yes, it is a -hna fator* Vedan is amon'the -hna fators* ut Vedan here with seein' onsiousnessis not alled a -hna 'a* 7hat is beause the ten sense8%ittas are so weak they 5ust ha>e bare ontat with the sense8ob5ets* 7here is no lookin' at the ob5et losely, no takin' theob5et intensely* Althou'h Vedan is onomitant with theseein' onsiousness, that Vedan is not alled a -hna 'a* Vedan will be alled a -hna 'a when it aom&anies the other ty&es of onsiousness*

Also with seein' onsiousness there is =ka''at*enerally s&eakin', =ka''at is also one of the -hna 'as* ut when it aom&anies seein' onsiousness, it is not alled

-hna 'a* 6t has no status of -hna* Althou'h it is =ka''at, one8&ointedness, it is >ery, >ery weak* 2e ha>e to understandthat althou'h these %etasikas are alled -hna 'as, when they arise with these %ittas, they are not onsidered -hna 'as* Althou'h the %etasikas whih are ordinarily -hna 'a fators are found in the B>i&aNa>iNN a %ittas, they are not rekoned as -hna fators here* 2ith the fi>efold sense8onsiousness there arise =ka''at and Vedan* oth=ka''at and Vedan are not alled -hna 'a when they

aom&any fi>efold sense8onsiousness*

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4et us look at the &owers with res&et to those ty&es ofonsiousness that are without Viriya* ?ow you ha>e to 'obak to the seond ha&ter* How many ty&es of onsiousnessare not aom&anied by ViriyaM 7here are # %ittas notaom&anied by Viriya* 2hat are theyM 7hey are tenB>i&aNa>iNN a, two Sam&a ihana, three Santra as and 1aNad>r>a55ana* 7hese # %ittas are not aom&anied byViriya* 6n those %ittas we annot ha>e &owers or alas* 4et ustake seein' onsiousness as an e;am&le* 6n seein'onsiousness there is =ka''at* =ka''at is amon' the

&owers* =ka''at is not alled &ower when it aom&aniesseein' onsiousness, hearin' onsiousness and so on*=ka''at aom&anies Sam&a ihana, but when it aom&anies Sam&a ihana, it is not alled &ower* 2hen it aom&anies Santra a, it is not alled &ower* 2hen it aom&anies 1aNad>r>a55ana, it is not alled &ower*

6n the Ahetuka %ittas there are no a''a 'as* 4et us

take Sam&a ihana %ittas first* Cou annot 'et a''a 'as in Ahetuka %ittas* Vitakka does not aom&any ten sense8%ittas*2hen it aom&anies Sam&a ihana %itta, it is not alled a a''a 'a* 7he same is true when it aom&anies Santra a, 1aNad>r>a55ana, anod>r>a55ana and Hasitu&&da* 7heyare all Ahetuka %ittas* 6n Ahetuka %ittas there are noa''a 'as*

6n the onsiousness aom&anied by doubt L hereomes Viikih L one8&ointedness does not attain to thestature of &ath fator, a faulty or &ower* 6n the Viikih%itta, =ka''at is not a''a 'a, not 6ndriya, not ala* =ka''at aom&anies Viikih %itta beause =ka''ataom&anies e>ery ty&e of onsiousness* 2hen itaom&anies Viikih %itta, it is not alled a ala* Also it isnot alled a a''a 'a and also it is not alled an 6ndriya*

6f you remember this, then you will know whih attain

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the stature of a''a 'a, -hna 'a and ala* 4et us 'o bak* -hna 'as are not found in B>i&aNa>iNN a* 7here is no ala in those without Viriya* And there is no a''a 'a in Ahetuka %ittas* Also there are no a''a 'a, ala and 6ndriya in Viikih %itta*

=ka''at and Vedan are not -hna 'a in B>i&aNa>iNN a* 4et us take 3ya8>iNN a as an e;am&le* 7here are two 3ya8>iNN as, one the result of 3usala and the

other the result of Akusala* 7he one whih is the result ofAkusala is aom&anied by what feelin'M 6t is aom&anied byBukkha* Bukkha aom&anyin' 3ya8>iNN a, whih is result of Akusala, is not a -hna 'a* 7he same is true for Sukha Vedan, Sukha aom&anyin' the body8onsiousness, is not a-hna 'a* Vedan aom&anyin' the seein', hearin', smellin' and tastin' ty&es of %itta is not a -hna 'a* So =ka''at and Vedan in B>i&aNa>iNN a are not -hna 'as*

=ka''at is not ala in B>i&aNa>iNN a, Sam&a ihana, Santra a, 1aNad>r>a55ana and Viikih*

Vitakka is not a''a 'a in Sam&a ihana, Santra a, 1aNad>r>a55ana, anod>r>a55ana and Hasitu&&dabeause they are Ahetuka %ittas*

=ka''at is not a''a 'a in #J Ahetuka %ittas and Viikih %itta* =ka''at a'ain is not 6ndriya in Viikih%itta*

?ow how many -a>anas are thereM 7here are anas* How many -a>anas are aom&anied by only oneHetuM 7he two ohamla %ittas are aom&anied by only one

Hetu* How many are not aom&anied by any HetuM One,Hasitu&&da, is not aom&anied by any Hetu* 7wo ohamla

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%ittas and Hasitu&&da %itta, these three do not attain to thesta'e of Adhi&ati beause ohamla %ittas are 5ust wa>erin'%ittas* Viikih and Uddhaa do not ha>e this stron' abilityto e;erise authority o>er others* Hasitu&&da %itta has noroots, so it annot attain to the sta'e of Adhi&ati* 7he twoohamla %ittas and Hasitu&&da are not Adhi&ati*

2hen we take %ittdhi&ati, 'enerally we would meanall %ittas, but atually not all %ittas are %ittdhi&ati* Only one

Adhi&ati an &redominate at a time aordin' to theirumstanes and Adhi&ati arise only in -a>anas with two orthree roots* One8root and no8root -a>anas do not reah thesta'e of Adhi&ati* 7he Viriya aom&anyin' two ohamla%ittas and Hasitu&&da are not Adhi&ati* %handa does notaom&any the two ohamla %ittas and Ahetuka %ittas*7here is no uestion of %handa here* TVma sI means Amoha* Amoha does not aom&any these %ittas* 7here is no&roblem with it* Althou'h we may ordinarily think that all

%ittas may be Adhi&ati, only the -a>anas aom&anied by tworoots or three roots and the %etasikas alon' with them areAdhi&ati* 2hen we say, %ittdhi&ati, we mean the -a>anasaom&anied by two roots or three roots* 7he two ohamla%ittas and Hasitu&&da are not %ittdhi&ati* Viriya whihaom&anies these %ittas is not Adhi&ati* 7here an only beone Adhi&ati at a time* 7here may be no Adhi&ati at all* 6fthere is Adhi&ati at all, there is only one howe>er, that oneAdhi&ati may not be there when none of these four e;erises

full authority o>er onomitants* Adhi&ati an only be obtainedwhen it is stron' enou'h to be Adhi&ati and only when itaom&anies -a>anas of two roots or three roots* 2e shouldremember this* 7his will be useful when we 'o to 1a hna* 2hen we ome to the ei'hth ha&ter and study about Adhi&ationdition, Dhra ondition, -hna ondition, a''a onditionand so on, we ha>e to remember this*

4et us look at the %A, Rissaka8sa 'aha (see %A, V66,7able /*!, &*!//)* 7here are se>en ate'ories here* 7hey are Hetu,

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-hna 'as, a''a 'as, 6ndriya, ala, Adhi&ati, and Dhra* 2e must find out how many names a &artiular %etasika has inthis setion*

2e be'in with 1aNN beause it has the most names orthe 'reatest number of names* 1aNN has fi>e names in thissetion* 2hat are these fi>eM 1aNN means Amoha* 6t is Hetu*6t is not a -hna 'a* 6t is a''a 'a* 6t is 6ndriya, ala and Adhi&ati* %onernin' Hetu what is its nameM 6ts name is

Amoha* Amon' the a''a 'as what is its nameM 1aNNEs name is Samm8di hi* Amon' the 6ndriya what names do we ha>e for 1aNNM Four 6ndriya are assoiated with 1aNN L1aNNindriya and then three others (AnaNNtaNNassmtindriya,ANNindriya, ANNt>indriya)* Amon' the ala what is the namefor 1aNNM 6t is 1aNN8bala* Amon' the Adhi&ati what is thename for wisdomM Vma sdhi&ati, &redominane of in>esti'ation, is the name for 1aNN*

Viriya has four names* 7hey are a''a 'a, 6ndriya, ala and Adhi&ati* 2hat are the namesM a''a 'a is whatM 6t is Samm8>yma or ih8>yma* 6ndriya is whatM 6t isViriyindriya* ala is whatM 6t is Viriya8bala* Adhi&ati is whatM 6tis Viriydhi&ati*

=ka''at has four names L -hna 'a, a''a 'a,

6ndriya and ala* 2hen it is -hna 'a, what is it alledM 6t is alled =ka''at* 2hen it is a''a 'a, what is it alledM 6t is alled Samm8samdhi or ih8samdhi* 2hen it is 6ndriya,what is it alledM 6t is alled Samdhindriya* 2hen it is ala, itis alled Samdhi8bala*

Sati has three names L a''a 'a, 6ndriya and ala* 2hat is a''a 'aM Samm8sati is a''a 'a* 2hat is 6ndriyaM

Satindriya is 6ndriya* 2hat is alaM Sati8bala is ala*

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%itta has three names L 6ndriya, Adhi&ati and Dhra*2hen it is 6ndriya, what is it alledM 6t is alled anindriya,mind faulty* And when it is Adhi&ati, what is it alledM%ittdhi&ati is its name* And when it is Dhra, what is italledM ViNN hra is its name*

Vedan has two names L -hna 'a and 6ndriya* 6f it is -hna 'a, what are the namesM 6ts names are Somanassa, Bomanassa, U&ekkh, Sukha and Bukkha* For 6ndriya what

are the namesM 7here are fi>e 6ndriya L Somanassa,Bomanassa, U&ekkh, Sukha and Bukkha*

7hen Saddh has how many namesM 6t has two namesL 6ndriya and ala, Saddhindriya and Saddh8bala*

Vita

handbook of abhidhamma studies iii

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