#

Foundation Bulletin

Dhamma Issues

Preface

In the Board Meetings of the Dhamma Study and Support Foundation different subjects of
Dhamma are discussed. The sources which are used are the Tipiìaka, the Commentaries
and Subcommentaries. These discussions are profound and also Pali experts contribute to
them. The conclusions are published in booklets.
Since I find this material important I like to make it available to a wider public. Therefore
I have selected these topics of discussion and translated them from Thai into English.
I have added in footnotes some explanations of the subjects under discussion for the sake
of those who are not familiar with the terms used.

Nina van Gorkom

 Chapter 1

The Åyatanas

Introduction 1

The åyatanas, sometimes translated as bases or sense-fields are:

six internal bases: the physical bases of the eye, the ear, the nose, the tongue, the
bodysense and the mind-base or consciousness (manåyatana),
six external bases: which are six classes of objects: visible object, sound, odour, taste,
tactile object and mind-object (dhammåyatana), comprising: cetasikas, subtle rúpas and
nibbåna.

****

Issues of analysis:
1: Is the eyesense (the cakkhu pasåda rúpa) åyatana at each moment of citta in the eye-
door process or only at the moment when seeing (cakkhuviññåùa) arises? And the same
2

for the other sense-organs.

2. Is cetasika an internal åyatana or an external åyatana?
3. Is the cetasika which is the object, årammaùa, of citta, dhammårammaùa or
dhammåyatana?

Conclusion regarding the first issue: In the five sense-door processes the eye-sense
(cakkhu pasåda rúpa) etc. is åyatana at each moment of citta in the eye-door process, not
only at the moment seeing (cakkhuviññåùa) arises.

The sources which support this conclusion:

1. The ìDispeller of Delusionî, Sammohavinodaní, the Commentary to the Book of
Analysis, Ch 2, Classification of the Bases (åyatanas), Suttanta Division.
2. Visuddhimagga, Ch XV, Description of the Bases and Elements.

The reason for this conclusion is given by the ìDispeller of Delusionî, Classification of the
Bases (åyatanas), and the Visuddhimagga (XV, 10). We read in the ìVisuddhimaggaî: ìFor
only the åyatana of the eye-base is the door of arising, and only the åyatana of visible
object is the object of the consciousness group (viññåùa kåya) comprised in a cognitive
series containing eye-consciousness.î 3

This shows that the rúpa of eyesense (cakkhuppasåda rúpa) is the eye-door and the åyatana
of the eye (cakkhåyatana) at each moment of citta in the eye-door process and that evenso
visible object is the åyatana of visible object (rúpåyatana) at each moment of citta in the
eye-door process. The reason is that both the eye-sense and the visible object are realities
which have not fallen away yet and that they are ìassociatingî at each moment of citta of
the eye-door process .
4
Conclusion regarding the second issue: Cetasika must be an external åyatana and it
cannot be an internal åyatana.
The reason: Citta is an internal åyatana (manåyatana or mind-base), whereas cetasikas are
different from citta. They are accompanying citta, and thus, they are external åyatanas . 5

Conclusion regarding the third issue: the cetasikas which have fallen away and are the
object (årammaùa) of citta are dhammårammaùa (mental object) . 6

The reason: the cetasika which has fallen away is only dhammårammaùa, it is not
dhammåyatana. Since it has fallen away it cannot be associating with another reality. With
regard to those who have ìpenetrating knowledge of the mind of othersî (ceto-pariya-ñåùa,
one of the supranatural powers), when the cetasika of someone else is the object, it is at
that moment dhammårammaùa.

****

Footnotes

1. I have added this explanation of the åyatanas, which is sometimes translated as base.
However, åyatana has several meanings: dwelling place, birthplace or meeting place for
citta and cetasikas; ìmineî (åkara) or place of production, and cause or reason (karaùa).
Åyatana implies association of dhammas.
2. When visible object impinges on the eyesense there is not only seeing which
experiences it, but also other cittas arising in a process which experience visible object
through the eye-door while they perform their own function. It is the same in the case of
the other other sense-door processes.
3. The ìVisuddhimaggaî ( XV, 9) gives the reason why there are as many as twelve
åyatanas. It states: ìIt is for the sake of defining door-cum-object for the arising of the six
consciousness groups. And here they are stated as twelve since this is how they are classed
when so defined.î
That is why the wordîonlyî is used in ìfor only the åyatana of the eye is the door of arising,
and only the åyatana of visible object is the objectî, namely, for the cognitive series
containing eye-consciousness. It is the same in the case of the other processes, thus, there
are twelve åyatanas.
The ìDispeller of Delusionî, 46, uses a similar wording.
4. Rúpa lasts as long as seventeen moments of citta, thus, the sense-organ and the object
on which sense-door process cittas depend are still present during that process.
5. Citta has as function clearly to know an object, it is the leader in knowing an object. The
cetasikas which arise and accompany citta each perform their own function, they are
entirely different from citta.
5. There are six classes of objects: five classes of the five sense objects and the sixth class
which is dhammårammaùa. Dhammårammaùa can be experienced only through the mind-
door; it includes: the five sense-organs, the subtle rúpas, citta, cetasika, nibbåna and
concepts.

*****
 Chapter 2

Fruition Attainment, Phala-samåpatti

Introduction 1

When paññå has been developed to the degree that enlightenment can be attained,
lokuttara cittas, supramundane cittas experiencing nibbåna arise. The magga-citta (path-
consciousness), which is lokuttara kusala citta, directly experiences nibbåna. When the
magga-citta has fallen away, it is immediately succeeded by its result, the phala-citta
(fruition-consciousness), which is lokuttara vipåkacitta, also experiencing nibbåna. There
are four stages of enlightenment and at each stage defilements are eradicated by the
magga-citta until they are all eradicated at the fourth stage, the stage of the arahat. The
magga-citta of a particular stage of enlightenment arises only once in the cycle of birth and
death. However, the phala-citta can arise again later on during that life, if enlightenment
has been attained with lokuttara jhånacittas (Visuddhimagga, Ch III-XII). Someone who
has developed jhåna and acquired ìmasteryî in jhåna (Visuddhimagga IV, 131) and also
develops insight can attain enlightenment with lokuttara jhånacitta, lokuttara citta
accompanied by jhåna-factors of one of the stages of jhåna. The phala-citta which is
accompanied by jhåna-factors can arise many times again during that life, experiencing
nibbåna. This attainment is called fruition-attainment, phala-samåpatti.
Fruition attainment, phala-samåpatti, has been explained in the ìVisuddhimaggaî, Ch
XXIII, Description of the Benefits in Developing Understanding (explaining who can
enter fruition attainment and who cannot). The text (Vis. XXIII, 6,7) stating: ìAll ariyans
can enter fruition-attainmentî can be misunderstood when we do not know the context.
People may erroneously think that all ariyans can attain fruition-attainment. This is the
subject of this issue.

******

Issue of analysis: Can the ariyan who has not attained jhåna enter fruition attainment,
phala-samåpatti?

The conclusion regarding this issue: The ariyan who has not attained jhåna is not able to
enter fruition attainment.

The sources which support this conclusion:

1. Gradual Sayings, Book of the Sixes, Ch 1, § 9, Mahånåma.
2. Middle Length Sayings I, 44, Lesser Discourse of the Miscellany (Cúîavedallasutta)
3. Paramatthadípaní, Commentary to the Udåna, Khuddaka Nikåya. Commentary to Ch 1,
Enlightenment.
4. Saddhammappakåsiní, Commentary to the Paìisambhidåmagga, Path of Discrimination,
Khuddaka Nikåya.
5. Visuddhimagga, Ch XXIII, Description of the Benefits in Developing Understanding,
and Ch XI, Description of Concentration, Conclusion, XI, 120: The Benefits of
Developing Concentration.
6. Paramattha Mañjúsa, Commentary to the Visuddhimagga (Mahå-tíka), explanation
about the benefit of concentration.
7. Såratthadípaní, subcommentary to the Vinaya, about Vijjå, Knowledge.

The explanation of the reasons of this conclusion:

1. We read in the Gradual Sayings, Book of the Sixes, Ch 1, § 9, Mahånåma, about six
kinds of ìevermindingî (anussati). The Sutta states that Mahånåma, the Sakya, asked the
Buddha:

ìLord, the Ariyan disciple who has won the fruit (ågato phalo), grasped the message
(viññåta-såsano), what life lives he in abundance ?î2

ìMahånåma, the Ariyan disciple who has won the fruit, grasped the message, lives this life
in abundance:
The Ariyan disciple, Mahånåma, is ever minding the Tathågata: ëHe is the Exalted One,
arahant, fully enlightened, perfected in knowledge and way of life, one well-gone, a
knower of the worlds, none higher, a tamer of tamable men, a teacher, the awake among
devas and men, the Exalted One!í Mahånåma, what time the Ariyan disiple minds the
Tathågata, his heart is never overwhelmed by passion, never overwhelmed by hatred,
never overwhelmed by infatuation; then, verily, is the way of his heart made straight
because of the Tathågata. And with his heartís ways straightened, Mahånåma, the Ariyan
disciple becomes zealous of the goal, zealous of Dhamma, wins the joy that is linked to
Dhamma ; and of his joy zest (píti) is born; when his mind is rapt in zest, his whole being
3

becomes calm; calm in being, he experiences ease; and of him that dwells at ease the heart
is composed.
Mahånåma, of this Ariyan disciple it is said: Among uneven folk he lives evenly; among
troubled folk he lives untroubled; with the ear for Dhamma won, he makes become the
ever minding of the Buddha...î4

Thus we see that the abiding (vihåra dhammas) of the ariyan disciple without jhåna-
attainment are the six Recollections, not fruition attainment.

2: The Visuddhimagga, Ch XXIII, Description of the Benefits in Developing

Understanding (explaining who can enter fruition attainment and who cannot) states: ìAll
ariyans can enter fruition-attainmentî. This is a conclusion which refutes an argument of
some teachers who had wrong view. They stated that the sotåpanna (streamwinner) and the
sakadågåmí (once-returner) are not able to enter fruition-attainment, and that only the
anågåmí (non-returner) and the arahat could enter fruition-attainment. They argued that
only the anågåmí and the arahat could reach accomplishment in samådhi (concentration).
However, even the ordinary person (who is not an ariyan) may reach accomplishment in
samådhi, so that he may enter mundane jhåna-attainment, jhåna-samåpatti . Thus, all
5

ariyans, namely, the sotåpanna, the sakadågåmí, the anågåmí and the arahat can enter
fruition-attainment, provided they are able to attain jhåna.

The Paramatthadípaní, Commentary to the Udåna, Khuddaka Nikåya, in the Commentary

to Ch 1, Enlightenment explains the term vimutti sukha, the enjoyment of the happiness of
freedom of the Buddha after his enlightenment. 6

We read in the ìMiddle Length Sayingsî (I, 44), ìThe Lesser Discourse of the Miscellanyî
(Cúîavadallasutta) that the nun Dhammadinnå spoke with the layfollower Visåkha about
the abiding in fruition-attainment, explaining cetovimutti, deliverance of mind . Thus,
7

only the ariyan with jhåna-attainment can enter fruition-attainment.

3. The Saddhammappakåsiní, Commentary to the Paìisambhidåmagga, Path of

Discrimination, Khuddaka Nikåya, explains that the ariyan who can enter fruition-
attainment must have attained jhåna.
We read in the Commentary to Ch XXXIII, Abiding without Conflict (Araùa Vihåra,
peaceful abiding) about the understanding of peaceful abiding (araùa vihåra). It explains
about the araùa vihåra dhammas as the means to be without defilements which are like
enemies or cause beings to cry and lament. It states that the ariyans who can enter fruition
attainment must have attained jhåna; only then can they be intent upon fruition-attainment.
As it is said:

ì Paùítådhimutta, they are intent upon fruition attainment. (paùítå means: excellent,
superior, what does not cause agitation and leads to predominance ; adhimutta means: to
8

be intent upon, inclined to). The inclination and disposition to fruition-attainment is called
paùítådhimutta. It is the inclination to fruition-attainment which is subtle and refined.
Paùítådhimutta is here actually the prerequisite of paññå which is intent upon fruition-
attainment.î
At another part we read, ìIn the explanation of the first jhåna etc., the Commentator assists
in explaining in the same way the term paùítådhimutta.î

In another part in the Commentary, in the explanation of ìUnderstanding of Peaceful

Abidingî, araùa vihåra ñåùa, we read about the arahat entering into fruition-attainment:

îWith the words pathamaÿ jhånaÿ, the first jhåna, he speaks about the attainment of jhåna
(jhåna samåpatti) which is the object of vipassanå of someone wanting to enter fruition-
attainment of the stage of the arahat.î

Even the arahat who is without the hindrances must, when he wants to enter fruition-
attainment, have calm of citta of the degree of jhåna, from the first stage of jhåna onwards,
and this is araùa vihåra, peaceful abiding. We read:
ìThe meaning of the words ëpathamena jhånena nívaraùe harati ti, araùa vihåroí, is as
follows: it is called araùa vihåra, peaceful abiding, because it removes the hindrances by
the first jhåna. It is explained that the first jhåna is called peaceful abiding because the
factors which constitute the first jhåna remove the hindrances (nívaraùe harati). The other
words of the text also explain this in the same way. One should know that the first jhåna
has been referred to as removing the hindrances because the first jhåna is opposed to the
hindrances and this is said also with regard to the arahat who does not have them
anymore.î

We read further on: î...Jhåna-attainment which is the foundation for vipassanå of fruition-
attainmentî. This clearly shows that in order to enter fruition-attainment one must be able
to attain jhåna.
The Commentary (of the Path of Discrimination) to the Chapter on ìAttainment of
Cessationî (Nirodha Samåpatti, Ch XXXIV) explains three classifications of insight
knowledge, vipassanå ñåùa:
ìThere are three kinds of insight knowledge:
insight as comprehension of formations (sankhåra pariggaòhanaka vipassanå ) 9

insight as fruition-attainment, phala-samåpatti vipassanå

insight as cessation-attainment, nirodha-samåpatti vipassanå 10

These three kinds of vipassanå are explained as different:

insight as comprehension of formations is paññå which understands conditioned dhammas,
saòkhåra dhammas, that is, nåma dhamma and rúpa dhamma; insight as fruition-
attainment and insight as cessation attainment are degrees of insight knowledge which
have as their aim to enter fruition-attainment and progressively cessation-attainment. For
the latter two attainments it is necessary to be able to attain jhåna which is in conformity
with those attainments.î

4. Lokuttara cittas have been classified by way of forty (according to the method of
hundred and twentyone cittas), as different from the classification by way of eight
(according to the method of eightynine cittas). They have been classified as forty in
accordance with the levels of the five jhånas . The reason for this is that there are two
11

kinds of ariyans: the ariyan who has lokuttara cittas accompanied by jhåna factors (of the
different stages of jhåna) and who can therefore enter fruition-attainment, and the ariyan
who has lokuttara cittas unaccompanied by jhåna factors and who can therefore not enter
fruition-attainment.
In what way is the ariyan who is a person with ìdry insightî, sukkha vipassaka (without
jhåna attainment), different from the ariyan who is able to attain jhåna, who is jhåna-låbhí
(låbhí : possessing)? If the ariyan who is without jhåna- attainment could enter fruition-
attainment, he would be the same as the ariyan who is able to attain jhåna. There must be a
difference between the ariyan with dry insight and the ariyan with jhåna attainment, who is
jhåna låbhí.

All arahats abide by nature in the following three kinds of vipassanå, insight knowledge:
the void abiding (suññata vihåra), the signless abiding (animitta vihåra) and the desireless
abiding (appaùihita vihåra) . In the Commentary to the ìPath of Discriminationî, to
11

Chapter IX, Equanimity about Formations (saòkhårupekkhåñåùa), we read:

ìWith regard to the abiding in the three kinds of insight by the arahats who wish to abide in
vipassanå, without fruition-attainment: they see the clinging to oneself as a danger, and
they are inclined to the void abiding (suññatå vihåra, voidness of self); they see the decline
(of conditioned dhammas) by equanimity about formations under the aspect of the void
abiding. They see as a danger the characteristics of conditioned realities (saòkhåranimitta),
and they are inclined to the signless abiding (animitta vihåra); they see the decline (of
conditioned dhammas) by equanimity about formations under the aspect of the signless
abiding. They see as a danger the steadfastness of clinging, and they are inclined to the
desireless abiding (appaùihita vihåra); they see the decline (of conditioned dhammas) by
equanimity about formations under the aspect of the desireless abiding.

With regard to the arahats who are sukkhavipassaka, with ìdryî insight (insight alone),
they have attained arahatship with lokuttara cittas without jhåna factors of the different
stages of jhåna, but they have calm of citta since defilements have been completely
eradicated. If they have accumulated the inclination to calm of the degree of jhånacitta,
then they are able to enter fruition-attainment, which is ìabiding in bliss here nowî
(diììhadhamma sukhavihåra ). 13

With respect to this, we read in the Subcommentary (Tíka) to the Vinaya, the
Såratthadípaní, in the section ìThrough wisdom (vijjå)î:

ìAs to the words stating the benefit of citta which has a single object, thus, the benefit of
citta with samådhi, concentration, these have been explained as follows: the benefit of
ìabiding in bliss here nowî (diììhadhamma sukhavihåra). The abiding in bliss (sukha) here
now, the commentator describes this with the leading words that the citta has a single
object and that the citta having a single object has that benefit. This refers to the arahat
who has dry insight (sukkha vipassaka).î 14

5. In the ìVisuddhimaggaî Ch XXIII, 6, Description of the Benefits in Developing

Understanding (what is fruition-attainment?), the meaning of phala-samåpatti, fruition-
attainment, has been explained: ìIt is absorption in the cessation (nirodha) in which the
Noble Fruition (ariya phala) consists.î
We should consider the following: how could an ariyan who is not able to attain jhåna,
have calm of citta to the degree of absorption which has nibbåna (cessation) as object,
after the path-consciousness and fruition-consciousness which arose at the moment of
enlightenment, have fallen away?
The ìVisuddhimaggaî (XI, 120) in the Conclusion of the Explanation about Concentration
(samådhi) (in ìThe benefits of developing concentrationî: the benefit of blissful abiding
here now (diììhidhamma sukhavihåra) states:

ìFor the development of absorption concentration provides the benefit of a blissful abiding
here now for the arahats with cankers destroyed who develop concentration, thinking ëWe
shall attain (enter samåpatti) and dwell with unified mind in bliss for a whole dayí. The
development of attainment concentration (appanå-samådhi) of those monks is said to have
as benefit blissful abiding here now...î
This shows that a person who is able to enter fruition-attainment which is ìblissful abiding
here nowî, must be able to attain jhåna.
The Commentary to the Visuddhimagga, the ìParamattha Mañjusåî, the Mahå-tíka,
Commentary to ìthe Benefits of Concentrationî, clearly explains that in order to enter
fruition-attainment, it is necessary to develop samådhi to the degree of attainment-
concentration (appanå samådhi, which is jhåna), and not merely access concentration
(upacåra samådhi). We read:

ìBy the word samåpatti, attainment, used here, it has been made clear that it is attainment-
concentration, appanå-samådhi. It is true that one may also take the words, ë citta is one-
pointed, ekaggaí, for access concentration, and therefore, to refute this (interpretation), the
teachers thus said, ë the development of attainment-concentration, appanå samådhi, (by
them) í.î

There are three kinds of attainments, samåpatti: jhåna-attainment, fruition-attainment and

cessation-attainment (nirodha samåpatti ) which are progressively more subtle and
15

refined. The ordinary person is able to attain at his own level mundane jhåna. The ariyan
who has attained enlightenment with lokuttara cittas accompanied by factors of different
stages of jhåna is able to enter fruition-attainment with the phalacitta (fruition-
consciousness) accompanied by the jhånafactors in conformity with the stage of jhåna he
has attained. With regard to the non-returner and arahat, only those with the eight
attainments (of rúpa-jhåna and arúpa-jhåna), can enter cessation-attainment.
Therefore, only those who are able to attain jhåna can enter these different attainments,
depending on the individualís accumulations.

6. We read in the Visuddhimagga Ch XXIII, the Benefits of the Development of

Understanding, (XXIII, 11, how can one enter fruition-attainment?):

îAnd if the Path he has arrived at was accompanied by the first jhåna (pathama jhånika
magga), his fruition will also be accompanied by the first jhåna when it arises. If the Path
is with the second jhåna, so will the fruition. And so with the other jhånas.î

This shows that here only the person who is able to attain jhåna has been referred to. Thus,
if the supramundane path-consciousness (lokuttara magga-citta) is accompanied by factors
of one of the stages of jhåna he can enter fruition-attainment in accordance with the factors
of that particular jhåna.
One may object that when for the ariyan without jhåna-attainment the magga-citta arises
there is a high degree of calm with absorption which can be compared to the calm of the
first stage of jhåna. One might therefore conclude that afterwards he is likely to be able to
enter fruition-attainment with phala-citta accompanied by factors of the first jhåna
(pathama jhånika phala). However, we should consider the following: it is true that the
magga-citta of the ariyan without jhåna-attainment has calm with absorption equal to the
tranquillity of the first jhåna, but this is because nibbåna is the object at that moment.
Since he is without jhåna attainment and he has lokuttara citta without jhåna factors,
samådhi, concentration, has not sufficient strength so that the citta with strong absorption
in the object of nibbåna could arise again after he attained enlightenment and became an
ariyan.

******

Footnotes.

1. I wrote this introduction.

2. He lives in abundance, in Pali: bahulaÿ viharåti. He abides with six vihåra dhammas, six
recollections: recollection of the Buddha, the Dhamma, the Sangha, síla, the devas and
liberality.
3. Attha--vedaÿ, dhamma-vedaÿ. According to the Commentary, veda, which can mean
knowledge, is here píti-påmojjaÿ (rapture and delight) arising with respect to aììha-kathå
(explanation of the meaning) and påîi, which means text. Attha is here translated as goal,
but it can also mean: the meaning.
4. The same is said with regard to the other five recollections. With these six Recollections
as meditation subjects, the ariyan can attain access concentration but not attainment
concentration (appanå-samådhi) or jhåna. His unshakable confidence in the Triple Gem
conditions calm and happiness. It is said that he lives in happiness, but, as we shall see,
this is an abiding different from the ìpeaceful abidingî, araùa vihåra, which can lead to
fruition-attainment.
5. Evenso, all ariyans who have accumulated the inclination to and the skill in the
development of samatha, can attain jhåna.
6. See the Translation by P. Masefield, p. 58-62, ìBut in the present case it is the Lordís
liberation in terms of fruition that has nibbåna as its object that is implied, for which
reason ìExperiencing the bliss of liberation (vimuttisukhapaìisaÿvedí) means: (he) was
seated experiencing the bliss of liberation, the bliss associated with fruition-attainmentî...
The Buddha had attained all stages of rúpa-jhåna and arúpa-jhåna.
7. Ceto-vimutti refers to a person who has developed insight and samatha to the degree of
jhåna. Dhammadinnå explains about the attainment of cessation of perception and feeling,
which can be reached only by a person with jhåna attainment.
8. We read in the ìPath of Discriminationî, Ch XXXIII, Abiding without conflict about the
predominance of seeing: that contemplation of impermanence, dukkha and anattå is
predominance of seeing. The Commentary explains that seeing here is insight knowledge.
We read in the same section of the ìPath of Discriminationî, § 448: ìThe first jhåna is an
abiding without conflict...î and so on with all the stages of jhåna.
9. Parigaòhati means to comprehend. This knowledge comprehends the conditioned
realities, saòkhåra dhammas as impermanent, dukkha, anattå.
10. Nirodha, cessation or extinction, is the temporary suspension of citta and cetasikas.
Only anågåmís and arahats who have mastery of rúpa-jhånas and arúpa-jhånas can attain
this.
11. For people who are able to attain jhåna before they attain enlightenment, the lokuttara
jhånacittas are accompanied by the factors of the different stages of jhåna.
12. There are several ways of classifying insight knowledge, vipassanå ñåùa. Voidness,
suññatå, is voidness of self, signlessness, animitta, is without signs, namely without the
characteristics of conditioned realities, and desirelessness, appaùihita, is being without any
basis of desire.
13. Diììha dhamma: dhammas which are seen (diììha), namely, this world, or ìhere nowî.
ìAbiding in bliss, here nowî, diììha dhamma sukha vihåra, has different meanings in
different contexts. Here it refers to the abiding in the bliss of fruition-attainment.
14. Although an arahat is sukkha vipassaka, who has attained without having developed
jhåna, after his enlightenment he may have the inclination to jhåna, and in that case he can
enter fruition-attainment. Then he is ìabiding in bliss here now.î
15. Nirodha samåpatti: the attainment of extinction, the temporary suspension of
consciousness and all mental activity.

*******
 Chapter 3

The Rúpa which is Bodily Intimation, Kåya Viññatti Rúpa

Introduction 1

Rúpas arise in groups, kalapas, consisting of at least eight rúpas: the four great Elements
of Earth (solidity), Water (cohesion), Fire (temperature) and Wind (motion or pressure),
and in addition the rúpas of colour, odour, flavour and nutritive essense. These are the
eight inseparable rúpas. In addition there can be other rúpas.
There are four factors from which rúpas of the body originate: kamma, citta, temperature
and nutrition. Rupas which are dead matter originate only from temperature.
Bodily intimation, kåya viññatti rúpa, is a kind of rúpa, that originates from citta. It does
not originate from the other three factors that can produce rúpa: kamma, temperature and
nutrition. Bodily intimation originates from citta that intends to convey a meaning. For
example, when we gesticulate, citta produces bodily intimation so that our intention is
expressed.
Speech intimation, vací viññatti rúpa, is another kind of rúpa that originates from citta that
intends to convey a meaning.
Both bodily intimation and speech intimation arise in a group of rúpas, produced by citta.
When we learn more details about bodily intimation and speech intimation, we can
understand the intricacy of the conditions for the different dhammas to arise. Whenever we
gesticulate or speak, we can be reminded that it is not self, not a person who does so.

*******

Issues of Analysis:
1. When there is the natural movement of the body without the intention of conveying a
meaning does the rúpa of bodily intimation, kåyaviññatti rúpa, arise ?
2. When one performs kusala kamma or akusala kamma through the body should there
always be the doorway of bodily intimation, kåyaviññatti rúpa?

The sources which support the conclusion of the analysis:

1. Atthasåliní, the Commentary to the Dhammasangani, Buddhist Psychological Ethics:
Expositor I, Book I, Part III, Discourse on Doors, and Expositor II, Book II, Ch 3: Derived
Rúpas, bodily intimation.
2. The ìDispeller of Delusionî, the Commentary to the Book of Analysis, Ch 6: Analysis
of Dependent Origination, Suttanta Division (144, Ignorance has twentyfive
characteristics; by the doors of kamma).
3. Visuddhimagga, Ch XIV, 61, 62, Description of the Aggregates (the two rúpas of
intimation, viññatti).
4. The Commentary to the Visuddhimagga, the Paramattha Mañjuså, the Mahå-tíka, the
explanation ìby rúpakkhandhaî.
5. Abhidhammattha Sangaha, Manual of Abhidhamma, and the Tíka, the Abhidhammattha
Vibhåviní.

Conclusion regarding the analysis of the first issue: When there is the natural
movement of the body, without the intention to convey a meaning, there is no rúpa of
bodily intimation, kåyaviññatti.

Explanation of the reasons for this conclusion:

I: The Atthasåliní, Expositor I, Book I, Part III, Discourse on Doors, states: ìBecause it is a
capacity of communicating, it is called ëintimationí.î
In the Paramattha Mañjuså, the Mahå-Tíka of the Visuddhimagga, in the explanation, by
rúpakkhandha, we read: ì...it is called intimation, viññatti, because it makes known. What
does it make known? An intention. Through means of what? Through the body. In what
way? By the movement of the body in that way.î
Thus it is clear that the rúpa of bodily intimation is a rúpa originated by citta which has the
intention of conveying a meaning through the body.
Whereas, when one stands, walks, sits or lies down naturally, without there being citta
which wishes to convey a meaning, there is no rúpa of bodily intimation, kåyaviññatti, but
there are only vikåra rúpas, rúpas of changeability originating from citta that merely
2

intends to move.
II: The rúpa that is intimation, viññatti rúpa, must be different from the rúpas of
changeability, the vikåra rúpas, even though in some texts the three vikåra rúpas are
classified together with the two viññatti rúpas as five vikåra rúpas. Viññatti rúpa is
different from the vikåra rúpas, because viññatti rúpa arises and falls away together with
the citta that wishes to convey a meaning by it .3

In order to have clear understanding of the rúpas of intimation and the rúpas of
changeability, we should consider the six groups of rúpa originating from citta (as shown
in the Abhidhammata Sangaha and its subcommentary, the Abhidhammattha-vibhåviní).
Moreover, we should consider the groups of rúpa originating from temperature, utu, and
nutrition, ahåra.

There are six groups, kalåpas, of rúpa originating from citta:

1. The pure octad, suddhatthaka kalåpa, a group of eight rúpas consisting of only the
4

eight inseparable rúpas (avinibbhoga rúpas). These rúpas originate from citta, but they do
not cause movement such as it occurs in the assuming of different postures, and they do
not condition the conveyance of a meaning. They condition for example breathing.
2. The nonad of bodily intimation, kåya-viññatti, a group of nine rúpas. They are the eight
inseparable rúpas and bodily intimation. These rúpas originate from the citta that wishes to
convey a meaning while making this known through the body.
3.The decad of speech intimation, vací-viññatti, a group of ten rúpas. They are the eight
inseparable rúpas (avinibbhoga rúpas), speech intimation (vacíviññatti) and sound (sadda
rúpa). These rúpas originate from citta when one normally speaks and in that case the rúpa
of speech intimation is the condition for the arising of speech sound.
The ìVisuddhimaggaî explains in the ìDescription of the Aggregatesî (XIV, 62): ìVerbal
intimation is the mode (conformation) and the alteration (deformation) in the
consciousness-originated earth-element that causes that occurrence of speech utterance
which mode and alteration are a condition for the knocking together of clung-to-matter . 5

Its function is to display intention. It is manifested as the cause of voice in speech. Its
proximate cause is the consciousness-originated earth element (pathaví dhåtu). But it is
called ëverbal intimationí because it is the cause of the intimating of intention by means of
the voice in speech, and because it is itself intimatable through speech, in other words,
through that voice in speech.î Thus, when citta produces sound, this arises in a group of
ten rúpas which also include the rúpa of speech intimation.

This group of rúpas originates from citta which intends to utter sound that is ordinary
speech in daily life. If someone utters speech with difficulty or without clarity, this is
because the great Elements (the four principle rúpas) that constitute the soundbase are
produced by temperature and by nutrition which are unsuitable; in that case they are not
the right conditions for uttering sound in a natural way and with ease, sound that is clear.
4. The undecad of lightness, lahutå, a group of eleven rúpas. They are the eight inseparable
rúpas and the three vikåra rúpas, the rúpas of changeability, namely: lightness, lahutå,
plasticity, mudutå, and wieldiness, kammaññatå. This group of rúpas originate from the
citta which conditions the assuming of different postures and the natural movement of the
body, without the intention to convey a specific meaning.
5. The dodecad of bodily intimation, kåyaviññatti, and lightness, a group of twelve rúpas.
They are the eight inseparable rúpas, the three vikåra rúpas, rúpas of changeability, and
bodily intimation. This group of rúpas originates from citta which wants to convey a
meaning by way of bodily motion that is special, capable of expressing that meaning.
6. The tridecad of speech intimation, vacíviññatti, sound and lightness, a group of thirteen
rúpas. They are the eight inseparable rúpas, the three vikåra rúpas, sound and speech
intimation. This group of rúpas originates from the citta which intends to cause the arising
of a specific sound which is dependent on the vikåra rúpas, the rúpas of changeability.
That sound can arise on the sound-base when one intends to produce a special sound, such
as in the case of singing or speaking.

Thus, there are six groups of rúpa which originate from citta and these groups are
different. When there is ordinary bodily movement without the intention to convey a
meaning, bodily intimation does not arise. In that case the undecad of lightness, lahutå,
arises, a group of eleven rúpas, but not the nonad of bodily intimation, kåya-viññatti, a
group of nine rúpas, or the dodecad of bodily intimation, kåyaviññatti, and lightness, a
group of twelve rúpas.

We should investigate the truth of realities in daily life. Sometimes citta arises that wishes
to convey a meaning and sometimes citta arises that does not want to convey a meaning at
all. Thus, the rúpas that originate from different cittas must also be diverse.

There are four groups of rúpa originating from temperature, utu:

1. The pure octad, suddhatthaka kalåpa, a group of eight rúpas consisting of only the eight
inseparable rúpas (avinibbhoga rúpas). This group arises for the first time in living beings
at the moment of presence of the rebirth-consciousness and from then on it arises at each
moment of presence of the rúpa which is temperature . 6

2. The sound nonad, a group of nine rúpas: the eight inseparable rúpas and sound. This is
sound which does not originate from citta. It can arise with rúpas which are dead matter
and with rúpas of the body.
3. The undecad of lightness, lahutå, a group of eleven rúpas. They are the eight inseparable
rúpas and the three vikåra rúpas, the rúpas of changeability, namely: lightness, lahutå,
plasticity, mudutå, and wieldiness, kammaññatå. These three rúpas can be the condition
for bodily movement when citta intends to cause such movement . 7

4.The dodecad of sound and lightness, a group consisting of twelve rúpas. They are the
eight inseparable rúpas, the three vikåra rúpas and sound. These rúpas are produced by
temperature when sound arises together with these vikåra rúpas . 8

There are two groups of rupas originating from nutrition:

1. The pure octad, consisting of only the eight inseparable rúpas.
2. The undecad with lightness, lahutå, a group of eleven rúpas. They are the eight
inseparable rúpas and the three vikåra rúpas. Apart from the factors of citta and
temperature, the three vikåra rúpas can originate also from the factor of nutrition. If there
are only vikåra rúpas originating from temperature but nutrition is lacking, the vikåra
rúpas do not have enough strength to condition supple and fast movement of the body.

III: Someone may object to what is explained above by comparing bodily intimation and
speech intimation. He may contend that just as there is speech intimation (vací viññatti)
when someone who is singing utters sounds, there must also be, in the same way, bodily
intimation (kåyaviññatti) when the body moves.
This objection can be countered by the following argument: when sound originates from
citta, the rúpa of speech intimation, vací viññatti, surely arises. However, when the body
moves, only the three vikåra rúpas, rúpas of changeability, may arise, but not the rúpa of
bodily intimation, kåyaviññatti. In the case of bodily movement, the vikåra rúpas
originating from the citta which intends bodily movement are necessary, and their
functioning is also dependent on the vikåra rúpas originating from temperature and
nutrition. In this way movement of the body can occur.

IV: It is stated in the Visuddhimagga, (Description of the Aggregates, Ch XIV, 61, kåya
viññatti): î...this is called ëkåya-viññattií because it is the cause of the intimating
(viññåpana) of intention by means of bodily motion, and because also oneself can know
this through the body, in other words, through that bodily motion...î
This means that citta wishes to express a meaning by means of that rúpa, no matter
whether someone else understands it or not.
There may also be rúpas originating from the citta which does not intend to convey a
meaning, when one moves the body naturally while standing, walking, sitting or lying
down. If others think that a meaning is being conveyed, that is due to their own thinking
and does not concern the rúpa of bodily intimation.

V: We read in the ìAtthasåliníî (Expositor II, Book II, Part I, Ch 3, Derived Material
Qualities, 323) that there are thirtytwo cittas which produce rúpas that support and
strengthen the postures and also the rúpas which are intimation. These cittas are: mind-
door adverting-consciousness, manodvåråvajjana citta, twelve akusala cittas, eight mahå-
kusala cittas (kusala cittas of the sense-sphere), eight mahå-kiriyacittas, smile-producing
consciousness (of the arahat), hasituppåda citta, and two abhiññå cittas (of supernatural
power).
Therefore, when one only intends to move the body in assuming the different postures,
without the wish to convey a meaning, citta is the condition for the arising of groups of
rúpa which are not accompanied by intimation, viññatti rúpa.

VI: Someone may contend that viññatti rúpa can originate from citta, even if citta has no
intention to convey a meaning but someone else can still perceive a certain meaning.
However, this should be carefully considered. For example, when somebody is fast asleep,
there are bhavangacittas (life-continuum), which can surely not condition the arising of
viññatti rúpa. Whether someone else perceives a meaning or not concerns only the citta of
that person.

Conclusion regarding the analysis of the second issue: When one performs kusala
kamma or akusala kamma throught the body, bodily intimation, kåyaviññatti rúpa, does
not always arise and hence it is not always be the doorway of kamma.

The reasons given for this conclusion:

1. When it is said that the body-door is bodily intimation, kåya viññatti, it means, when
one performs kusala kamma or akusala kamma through the body, that at that moment an
intention is displayed through the body, such as when giving the command to kill.
However, each time one performs kusala kamma or akusala kamma, bodily intimation is
not necessarily the doorway of kamma.
We read in the ìDispeller of Delusionî (Commentary to the ìBook of Analysisî), Ch 6,
Classification of the Structure of Conditions, Suttanta Division (Ignorance has twentyfive
characteristics, by the doors of kamma, 144):
ì Kåyasañcetanå (volition through the body) is the round of twenty volitions, namely the
eight profitable volitions and the twelve unprofitable volitions of the sense sphere
proceeding from the body-door by arousing bodily intimation...î

In this context the commentator wants to speak about the body-door of bodily intimation,
kåya viññatti, that is, when a meaning is conveyed through the body at the moment kamma
is performed. In that case, the nonad of bodily intimation (the eight inseparable rúpas and
bodily intimation), or the dodecad of bodily intimation (the eight inseparable rúpas, the
three rúpas of changeability and bodily intimation) arise. However, this does not mean that
each time one performs kamma through the body there must necessarily be kåya viñnnatti
as doorway. There may only be cetanå, volition, which motivates a deed through the body
without the intention to convey a meaning. In that case kamma is performed through the
body-door without the arising of kåya viññatti.
We should carefully consider the different cases of kamma performed through the body.
The groups of rúpa originating from citta that motivates kamma through the body may be
without viññatti rúpa. In that case the undecad of lightness (a group of eleven rúpas)
arises; this group includes the three vikåra rúpas (of changeability) arising together with
the four great Elements, and then the Element of Wind, våyo-dhåtu, can condition motion.
However, the vikåra rúpas
are not the doorway. Whereas when viññatti rúpa is the doorway of kamma, this happens
when an intention is displayed through the body which is in that case the condition for the
performing of kamma.
2. With regard to the section on killing, it has not been explained in the texts that there
must necessarily be a wish to display a meaning by means of bodily intimation. The types
of kamma performed through the body are diverse. Thus, the citta that motivates kamma
performed through the body does not always produce kåya viññatti. When it does produce
kåya viññatti, this rúpa is the doorway of kamma, for example, when a command to kill is
given through the body.

*****

Footnotes:

1. I have added this introduction. See also my ìThe Buddhist Teaching on Physical
Phenomenaî, Ch 6, on http://www.zolag.co.uk .
2. The three vikåra rúpas, the rúpas of changeability are: lightness, lahutå, plasticity,
mudutå, and wieldiness, kammaññatå.
3. Rúpa lasts seventeen moments of citta, but the rúpa of intimation is not concrete matter
but a change in rúpas as we shall see. The rúpa of intimation lasts only one moment of
citta, whereas the vikåra rúpas last seventeen moments of citta.
4. Suddha means pure.
5. Clung-to-matter is in Pali upådiùùa rúpa, rúpa that is grasped at, produced by kamma. It
is in this case the vocal apparatus.
6. There are three infinitesimally short moments of citta: its arising moment, the moment
of its presence and the moment of its falling away. Kamma produces in a living being rúpa
from the moment the rebirth-consciousness arises; it produces rúpa at all three moments of
citta: at its arising moment, at the moment of its presence and at the moment of its falling
away. At the moment of presence (tiììhi khaùa) of the rebirth-consciousness, utu, that is
the element of heat, produced by kamma at the arising moment of the rebirth-
consciousness, can in its turn produce new rúpas. Rúpa such as heat or nutrition cannot at
their arising moment produce other rúpas, because they are too weak. Heat and nutrition
can, during the moments of their presence, produce other rúpas and they do so throughout
life.
7. Even if citta intends to produce rúpa in order to move the limbs, it cannot do so if there
are not also vikåra rúpas conditioned by the right temperature. The three factors of citta,
temperature and nutrition each produce groups of rúpa that include the vikåra rúpas. These
three groups support one another. See ìSurvey of Paramattha Dhammasî, Appendix to
Rúpa, by Acharn Suijn.
8. When there is sound by snapping the fingers or applauding, vikåra rúpas arise together
with sound. See Survey of Paramattha Dhammas, Appendix to Rúpa.

*******

Chapter 4.

Lakkhaùa Rúpas, Characteristics inherent in all Rúpas

Introduction . 1

There are four characteristics that are inherent in all rúpas. These characteristics have been
classified as different rúpas, the lakkhaùa rúpas (lakkhaùa means characteristic), which are
the following:

arising or origination (upacaya 2)

continuity or development (santati)
decay or ageing (jaratå)
falling away or impermanence (aniccatå)

These four lakkhaùa rúpas are rúpas without their own distinct nature, asabhåva rúpas , 3
but they are themselves characteristics inherent in all rúpas. These four characteristics are
different: the arising of rúpa, its development, its decay and its falling away. Origination,
upacaya rúpa, and continuity, santati rúpa, are characteristics indicating the moments rúpa
has arisen but not yet fallen away, whereas decay, jaratå rúpa, indicates the moment close
to its falling away and impermanence, aniccatå rúpa, the moment of its falling away.
The duration of rúpa when compared with the duration of citta is seventeen moments of
citta. Rúpa does not fall away as quickly as citta. Citta can be subdivided into three
infinitesimal moments, the moment of its arising, uppåda khaùa, the moment of its
presence, tiììhi khaùa, and the moment of its falling away, bhanga khaùa. When we take
this subdivision into account, rúpa lasts as long as three times seventeen, that is, fiftyone
moments of citta. When we consider that rúpa lasts as long as fiftyone moments of citta, it
will be clearer that all four characteristics manifest themselves during the time one group
of rúpas lasts. This has been explained in this Issue. It reminds us how short-lived rúpa is.
As we shall see, the ìAtthasåliníî (II, Book II, Part I, Ch II, 327) does not deal with the
four characteristics of rúpa which are manifest during the period a group of rúpas lasts,
namely fiftyone moments of citta. It states that integration and continuity are synonyms for
the production of matter, but here this commentary speaks in a general, conventional
sense. There is the arising of groups of rúpas at the first moment of life, initial arising,
ìintegrationî or ìaccumulationî, and there is the subsequent arising of groups of rúpas,
ìcontinuityî. The text states:

ì... integration of matter has the characteristic of accumulation, the function of making
material things arise at the beginning, leading them, or the fullness of matter as
manifestation, integrated matter as proximate cause.
Continuity has the characteristic of continuous occurrence, the function of linking or
binding without a break, unbroken series as manifestation, matter bound up without a
break as proximate cause.î

The seemingly permanence of the body is merely due to the continuous production of new
rúpas replacing the ones that have fallen away.

*****

Issue of Analysis : what is the meaning of lakkhaùa rúpas, rúpas as characteristics, as

explained when we take into account the groups, kalåpas, of rúpa?

Conclusion regarding the analysis of this issue:

1. Explanation according to the method of the groups of rúpa: the sabhåva rúpas (rúpas
with their own distinct nature) of each group must have all four characteristics of
origination of rúpa, upacaya rúpa, continuity of rúpa, santati rúpa, decay of rúpa, jårata
rúpa, and impermanence of rúpa, aniccatå rúpa.
2. There is also an explanation of the meaning of these four characteristics in a general
way or in conventional sense, vohåra, such as in the ìAtthasåliníî.

The sources which support the conclusion of the analysis:

1. The Atthasåliní, the Commentary to the Dhammasangani, in the section on
rúpa.
2. Abhidhammattha Sangaha (Manual of Abhihamma), Ch 6.
3. The Abhidhammatthavibhåviní, the Commentary to the Abhidhammattha
Sangaha
4. The Paramattha Mañjuså, Commentary to the Visuddhimagga, in the
explanation ìby rúpakkhandhaî.
5. Sacca-sankhepa, ìOutlines of Truthsî 4 .

Explanation of the reasons for this conclusion:

1. Explanation according to the method of the groups of rúpa.

If we take into account that each moment of citta can be subdivided into three infinitesimal
moments, each group, kalåpa, of rúpas lasts as long as fiftyone sub-moments of citta. If we
compare the duration of rúpa with the duration of the fiftyone sub-moments of citta, the
arising moment of rúpa, upacaya rúpa, is reckoned as equal to the first sub-moment of
citta. The impermanence of rúpa, aniccatå rúpa, is reckoned as equal to the last sub-
moment of citta, the fiftyfirst sub-moment of citta. Continuity, santati rúpa, and decay,
jaratå rúpa, are reckoned to come in between these moments, thus, from the second sub-
moment until the fiftieth sub-moment of citta. Each group of rúpas must have all four
characteristics of rúpa.
As is stated in the ìDhammasanganiî(643), ìWhat is subsistence of rúpa? That which is
upacaya rúpa (integration or the arising moment of rúpa) is santati rúpa (subsistence or
continuation of rúpa) This is subsistence of rúpaî.
When there is upacaya rúpa, the origination of rúpa, there must also be santati rúpa, the
continuation after the origination, because that rúpa has not fallen away yet.
When we take into consideration the characteristics of realities, rúpa is sankhata dhamma,
conditioned dhamma, and therefore, it arises and falls away. In between the moment of the
arising of rúpa and its falling away, there must be its continuation and decaying until the
moment of its falling away. Upacaya, the origination of rúpa and santati, its continuation,
are aspects of arising, whereas decay, jaratå, and impermanence, aniccatå, are aspects of
its falling away.
Each kalåpa, group of rúpas arises due to its own origination factor independently of the
5

other groups of rúpa. Therefore, each group of rúpas must have its arising moment,
upacaya. When we take into account the method of explanation according to the groups of
rúpa, it cannot be said that the origination moment of rúpa, upacaya, occurs only at the
moment of rebirth-consciousness, and that after the rebirth-consciousness has fallen away,
the arising moment of the groups of rúpa is santati, continuation . 6

2. Explanation in a general way or in conventional sense, vohåra :

The Atthasåliní, the Commentary to the Dhammasangani, in the section on
rúpa, in the explanation of upacaya and santati (II, Book II, Part I, Ch III, 327) states: ìIn
the real sense both integration and continuity are synonyms of the production (arising) of
rúpa.... ëThat which is the accumulation of the åyatanas (sense organs) is the arising of
rúpaí. ëThat which is the arising of rúpa is continuity of rúpaí î.
This whole passage explains the meaning of the characteristics of upacaya, arising, and
santati, continuity, in a wider sense, by way of conventional terms. In the same way the
ìAtthasåliníî explains jaratå as decrepitude, such as having broken teeth, greyness of the
hair, wrinkled skin.
The Tíka of the ìAbhidhammattha Sangahaî, Manual of Abhidhammaî, the
Abhidhammatthavibhåviní states about upacaya:
7

ìUpacaya, accumulation is accumulating; the meaning is ëinitial accumulationí, since the

prefix upa indicates the meaning ëinitialí ...
Santati, continuity, is continuing; the meaning is ëconnected seriesí. Therein, in the period
from relinking (paìisandhi) until the arising of the decads (groups of ten rúpas) of the eye,
etc. the arising of materiality is called accumulation; after that it is called continuity.î
8

In the ìSacca Sankhepaî, and in the ìAbhidhammatta Sangahaî, Chapter 6, Classification of

Rúpa, we find more examples of explanation of the lakkhana rúpas in a more general or
conventional sense.

*******

Footnotes:

1.I have added this introduction.

2. åcaya is accumulation, and upacaya is initial arising. The prefix upa indicates here:
initial. Upacaya is also translated as integration. It is the arising of rúpa.
3. Rúpas with their own distinct nature are sabhåva rúpas. The four Great Elements, for
example are sabhåva rúpas. There are also asabhåva rúpas, rúpas without their own
distinct nature. These are: the qualities of rúpa which are lightness, plasticity and
wieldiness, the bodily intimation and speech intimation which are ìa certain unique change
in the eight inseparable rúpasî, space, akåsa, that delimitates the groups of rúpas, and the
four characteristics inherent in all rúpas.
4.This work is ascribed to Dhammapåla of India, author of the Visuddhimagga Tíka, the
subcommentary to the Visuddhimagga. It is classified in Burmese bibliography, together
with the Abhidhammata Sangaha, as a group of nine ìlittle finger manualsî a group of
classical summaries.
5. There are four factors which produce rúpa: kamma, citta, temperature (utu) and nutrition
(åhara).
6. As we shall see, in a more general explanation of the characteristics of rúpa it is said
that the initial arising of groups of rúpa at rebirth is upacaya, or integration, and that after
that there is santati, subsequent arising or continuation, of groups of rúpa. The ìAtthasåliníî
(327) states with regard to the åyatanas: ì ëThat is integration of matterí means, ëthat
accumulation of organs (åyatanas) of repeated production.í The meaning is growth...î
7. The Manual of the Abhidhamma together with the Tíka have been translated into
English by R.P. Wijeratne and Rupert Gethin as: ìSummary of the Topics of
Abhidhammaî and ìExposition of the Topics of Abhidhammaî. These works have been
aranged together in one book, published by P.T.S.
8. Upacaya means accumulation or integration. The terms accumulation and integration
denote the initial arising of rúpa.
9. After the first arising of the decads of eye, ear, etc. they grow and develop. This is an
explanation in conventional terms.
 ******

Chapter 5

The Disappearance of Ariyans

Introduction.

At the Buddhaís time the Order of the monks was established, but there was not yet an
Order of bhikkhuùí, nuns. Mahåpajåpatí, the Buddhaís aunt, wanted to obtain permission
from the Buddha for the ordination of women who wanted to go forth. The Buddha
refused at first, but after Ånanda had interceded, her request was finally granted, but it was
subject to eight strict conditions. These eight rules pertained among others to the conduct
of nuns towards the monks, to the ceremony after the rainy season, the ìInvitation
Festivalî, when they had to avow offences. In the case of offending against an important
rule, a nun had to undergo a discipline for half a month before both Orders.
The Buddha foresaw that accumulated defilements would cause both monks and nuns to
commit transgressions against their purity of life. This would be the condition for the true
Dhamma, saddhamma, to decline more rapidly. He explained to Ånanda that if women had
not been allowed to go forth from the home into the homeless life, the Dispensation would
have lasted for thousand years. But now it would only last for five hundred years. With the
decline of the Dispensation arahats would disappear from this world.
In this Issue the consequences of the decline of the Dispensation have been explained . 1

*******

Issue of Analysis : Are there at the present time still arahats?

Conclusion regarding the analysis of this issue :

At the present time there is no one with the excellent qualities of the degree of the arahat.

The sources which support this conclusion:

1. Book of Discipline (V), Cullavagga X, Eight Important Rules for Nuns (the Brahma-
faring will not last long).
2. Gradual Sayings, Book of the Eights, Ch VI, The Gotamid, §1, Mahåpajåpatí, and its
Commentary, the Manorathapúraùí.
3. Sumaògalavilåsiní, Commentary to the ìDialogues of the Buddhaî, III, no 28, The Faith
that satisfied (Sampasådaniya Sutta).

explanation of the reasons for this conclusion:

The Vinaya, Book of Discipline (V), Cullavagga X, Eight Important Rules for Nuns (the
Brahma-faring will not last long) and the Gradual Sayings, Book of the Eights, Ch VI, The
Gotamid, §1, explain about the endurance and the disappearance of the true Dhamma
(saddhamma) in the Dispensation of the Buddha Gotama. We read that the Buddha said to
Ånanda:
ìIf, Ånanda, women had not obtained the going forth from home into homelessness in the
dhamma and discipline proclaimed by the Truth-finder, the Brahma-faring, Ånanda, would
have lasted long, true dhamma would have endured for a thousand years. But since,
Ånanda, women have gone forth... in the dhamma and discipline proclaimed by the Truth-
finder, now, Ånanda, the Brahma-faring will not last long, true dhamma will endure only
for five hundred years....î

The Commentary to the Sutta ìThe Gotamidî, in the Gradual Sayings, the
Manorathapúraùí, gives an additional explanation:
ìThe words vassasahassaÿ, thousand years, that are used here, refer only to the arahats who
were endowed with the four analytical knowledges (paìisambidhas ). But when we take
2

into consideration the following thousand years, there were only arahats who are sukkha
vipassaka (who only developed insight and did not attain jhåna). In the next period of
thousand years (the third period) there are anågåmis (who have attained the third stage of
enlightenment, the stage of the non-returner). In the next period of thousand years (the
fourth period) there are sakadågåmís (who have attained the second stage of
enlightenment, the stage of the once-returner). In the next period of thousand years (the
fifth period) there are sotåpannas (who have attained the first stage of enlightenment, the
stage of the streamwinner). Thus, the saddhamma, the true dhamma, of the level of
pativedha, realization, can, according to this reckoning, last for five thousand years.
Evenso pariyatti dhamma (of the level of intellectual understanding) can endure for five
thousand years. Without pariyatti dhamma there can be no pativedha dhamma . This
3

means that when pariyatti dhamma has disappeared the monkhood will have changed into
something else.î

It can be concluded that at the present time, which is the third period of thousand years in
the Dispensation of the Buddha Gotama, nobody has the excellent qualities of the degree
of the arahat, and the highest attainment will only be that of the anågåmí.
In the Sumaògalavilåsiní, Commentary to the ìDialogues of the Buddhaî, III, no 28, The
Faith that satisfied (Sampasådaniya Sutta), the decline of Buddhism in the Buddha era of a
former Buddha, Kassapa Buddha, has been explained, not the Dispensation of the Buddha
Gotama. We read:
ì... the lineage of recluses dressed in white is not able to cause the endurance of the
dispensation since the time of the Buddha Kassapa. The Dispensation could endure only
thousand years with those who have attained the four analytical knowledges, another
thousand years with those who had the six supranatural powers (abhiññås ), another
4

thousand years with those who had three

knowledges (tevijjå ), another thousand years with those who had ìdry insightî (sukkha
5

vipassakas), and another thousand years with those who observe the Påtimokkha. Thus,
the Dispensation declined beginning with the penetration of the truths by the bhikkhus
who came afterwards, and the transgression of the precepts by the bhikkhus who came
afterwards. Since that time the appearance of another Buddha had no obstruction anymore
6.

Footnotes.

1. I have written this introduction.

2.All arahats have eradicated defilements completely, but arahats have different degrees of
excellent qualities. Only the arahat with the highest attainment has the four analytical
knowledges.
3. The ìDispeller of Delusionî (the Commentary to the Book of Analysis, Commentary to
Ch 16, Classification of Knowledge) is one of the texts explaining about the disappearance
of the teachings. We read (431):
ìFor there are three kinds of disappearance: disappearance of theoretical understanding
(pariyatti), disappearance of penetration (paìivedha) and disappearance of practice
(paìipatti). Herein, pariyatti is the three parts of the Tipiìaka; the penetration is the
penetration of the Truths; the practice is the way....î
4.These are: magical powers, divine ear, penetration of the minds of others, divine eye,
remembrance of former existences and extinction of all defilements.
5.These are: remembrance of former lives, divine eye, extinction of all defilements.
6. When the Dispensation has disappeared completely there are conditions for the
appearance of another Buddha.

*****
 Chapter 6.

The Parinnibbåna of the Arahat who is a Layman

Introduction .1

This was one of the subjects of discussion between King Milinda and the arahat Någasena,
as discribed in the ìQuestions of King Milindaî. This book has probably been written at or
a little after the beginning of the Christian era. King Milinda is said to be the Greek King
Menander of Bactria. This book consists of points of the Buddhaís teachings treated in the
form of conversations between King Milinda and Någasena the Elder. We find references
time and again to all three parts of the Tipiìaka: the Vinaya, the Sutta and the seven Books
of the Abhidhamma. Buddhaghosa (about 430 A.D.) referred to the ìQuestions of King
Milindaî.
This issue deals with the parinibbåna of the arahat who is a layman. There are two kinds of
parinibbåna: the full extinction of defilements (kilesa parinibbåna) and the full extinction
of the khandhas (khanda parinibbåna).
In this issue, parinibbåna stands for the full extinction of the khandhas, the final passing
away of the arahat. He will not be reborn.

Issue of Analysis : will a layman who attains the excellent quality of arahatship but who
does not become a monk attain parinibbåna on that day, or within seven days?

Conclusion regarding the analysis of this issue : A layman who attains arahatship but
who does not become a monk will attain parinibbåna on that very day.

The source which supports this conclusion : ìMilindaís Questionsî, Seventh Division, no
2: If a Householder attains Arahatship.

Explanation of the reasons for this conclusion :

ìMilindaís Questionsî, Seventh Division, no 2, explains clearly that a layman who attains
arahatship but who does not become a monk must attain parinibbåna on that very day. The
text states:

ìRevered Någasena, you say: ëThere are two bourns , not another, for a householder who
2

has attained arahantship: either, that very day he goes forth (into homelessness) or he
attains final nibbåna. That day is not able to pass (without one or other of these events
taking place). If revered Någasena, he obtain neither a teacher nor a preceptor nor a bowl
and robe on that day, could that arahant go forth of himself, or could he let the day pass?
Or if some other arahant of psychic power arrived could he let him go forth? Or would he
attain final nibbåna?î
ìAn arahant, sire, cannot go forth of oneself. On going forth of oneself one falls into theft .
3

Nor could he let the day pass. Whether another arahant arrived or not, he would attain final
nibbåna that very day.î
ìWell then, revered Någasena, the peaceful state of arahantship is given up if the life of
him who attains it in this manner is carried away.î
ìUnequal , sire, are the attributes of a householder. The attributes being unequal, it is
4

owing to the weakness of his attributes that a householder who has attained arahanship
either goes forth or attains final nibbåna on that very day. This is not a defect in
arahantship, sire, this is a defect in the householderís attributes, namely the weakness of
the attributes. It is sire, as the food that guards the lifespan and protects the life of all
beings yet carries away the life of him whose stomach is out of order and who has a
sluggish and weak digestion, because it is not properly digested. This, sire, is not a defect
in the food, this is a defect in the stomach, namely a weakness in its heat. Even so, sire, the
attributes being unequal, it is owing to the weakness of his attributes that a householder
who has attained arahantship either goes forth or attains final nibbåna on that very day.
This is not a defect in arahantship, sire, this is a defect in the householderís attributes,
namely the weakness of the attributes. Or, sire, as a heavy stone may be put on top of a
small stalk of grass which in its weakness is broken and collapses, even so, sire, the
householder who has attained arahanship (but) being unable to sustain arahantship because
of that attribute (of weakness) either goes forth or attains final nibbåna on that very day.
Or, sire, as a man who is feeble and weak, of lowly birth and of little merit, comes to
naught and to ruin the moment he has acquired a great and mighty kingdom, falters and is
unable to sustain the authority, even so, sire, the householder who has attained arahantship
is unable to sustain arahantship because of that attribute (of weakness), and for that reason
he either goes forth or attains final nibbåna on that very day.î
ìIt is good, revered Någasena; so it is, therefore do I accept it.î

******
Footnotes

1. I have written the Introduction.

2. Bourne is the translation of the Pali: gati, which can mean destiny, course, behaviour.
Here it could mean: course.
3. This refers to living in communion as it were by theft, being unworthy of it, since he did
not follow what was prescribed.
We read in the ìVisuddhimaggaî I, 125, that there are for the monk four kinds of use of the
requisites: use as a theft, use as a debt, use as an inheritance and use as a master. We read:
ìHerein, use by one who is unvirtuous and makes use (of the requisites), even sitting in the
midst of the community, is called ëuse as a theftí.î Use without reviewing them with
mindfulness is use as a debt. Use by ariyans who are not arahats is use as inheritance and
use by arahats is use as a master.
4. The state of a layman cannot be compared to the monkís state, it is not equal to it.

Chapter 7

Understanding of Kamma as oneís Own.

 Introduction 1

One may have theoretical understanding of the fact that each person receives the results of
the deeds he performed in the past, but this is not the same as the direct realization of this
truth. As is explained in this Issue, when paññå has been developed to the degree that
stages of insight arise, there is direct understanding of kamma as oneís own
(kammassakatå-ñåùa).
Insight is developed in different stages (Visuddhimagga Ch XVIII-XXI). The first stage of
ìtender insightî is knowing the distinction between the characteristic of nåma and of rúpa.
At this stage paññå understands more clearly the nature of nåma and it also understands
what kamma is and what vipåka. The second stage is knowing the conditioned nature of
nåma and rúpa. At this stage paññå realizes more clearly than at the first stage the nature
of kamma and vipåka. Insight develops stage by stage until the process during which
enlightenment is attained. Adaptation knowledge, anuloma-ñåùa, which arises during the
process of the attainment of enlightenment, has one of the three general characteristics as
object: it knows nåma and rúpa as impermanent, dukkha or anattå. It is succeeded by the
change of lineage, gotrabhú, which has nibbåna as object. After that lokuttara cittas arise:
path-consciousness, magga-citta, and fruition-consciousness, phala-citta.
As we shall see, at each stage of insight kamma and vipåka are directly understood, and as
insight develops this understanding becomes clearer.

******

Issue of Analysis: is insight knowledge also understanding of kamma as oneís own

(kammassakatå-ñåùa)?
Conclusion regarding the analysis of this issue: insight knowledge includes
understanding of kamma as oneís own.
The sources which support this conclusion:
1: The ìBook of Analysisî (Vibhaòga, second Book of the Abhidhamma), Ch 16, Analysis
of Knowledge, Fourfold Exposition (793-796).
2. The ìDispeller of Delusionî, Commentary to the Book of Analysis, II, Ch 16, Triads.
The explanation of the reason for this conclusion:
In the ìBook of Analysisî and in the ìDispeller of Delusionî (2073, 2074, and 2090 etc.),
different degrees of insight have been explained: knowledge that kamma is oneís own,
knowledge in conformity with the truth, knowledge of one having the path, the knowledge
of one having the fruit . The ìBook of Analysis: (793) summarizes with regard to
2

knowledge of kamma as oneís own, that it is the understanding which comprehends

kamma, and the result of kamma, such as, understanding that there is result of giving. This
understanding is not yet of the degree of insight which is knowledge in conformity with
the truth.
Knowledge of kamma as oneís own has many degrees and thus, it is explained in
accordance with these different degrees. When insight is explained as fourfold in this
section, it does not mean that these different kinds of insight do not include understanding
of kamma as oneís own. When paññå of the degree of insight knowledge arises, it knows
the difference between cause: kusala and akusala, and result: vipåka. Therefore, the person
who develops insight has understanding of kamma as oneís own which is much clearer and
firmer than merely theoretical understanding of kamma and its result. At the moments of
insight knowledge paññå distinguishes between the different characteristics of realities,
and, as subsequent stages of insight knowledge are reached, it realizes their characteristics
more clearly, in a more refined way and more deeply. Paññå does not limit itself to only
knowing that this is nåma and that rúpa. It must further develop and clearly know the
realities of kamma and its result in accordance with their true nature.

****

Footnotes:

1.I have written the introduction and added the footnotes.

2. Adaptation knowledge or conformity knowledge, anuloma-ñåùa, arises before the
ìchange of lineageî, gotrabhú, during the process when enlightenment is attained. The
ìchange of lineageî is followed by the lokuttara cittas experiencing nibbåna. Path
knowledge refers to paññå accompanying the magga-citta and fruition knowledge refers to
paññå accompanying the phala-citta, fruition-consciousness, which is the result of the
magga-citta.
We read in the ìDhammasangaùiî, the first Book of the Abhidhamma, Book II, Part II,
1365) that the knowledge of kamma as oneís own is classified under purity of view
(diììhivisuddhi), thus, under insight:
ìWhat is purity in view?
Knowledge of the specific nature of kamma; knowledge of the Truths in their due order;
the knowledge of him who holds the Path; the knowledge of him who holds the fruit of the
Path.î

*****

Chapter 8

The Eradication of Akusala Kamma by the Sotåpanna

Introduction 1

There are ten unwholesome courses of action, akusala kamma-pathas, accomplished

through body, speech and mind:
killing, stealing, sexual misbehaviour, lying, slandering, rude speech, frivolous talk,
covetousness, ill will and wrong view (diììhi). Killing, stealing and sexual misbehaviour
are accomplished through the body. Lying, slandering, rude speech and frivolous talk are
accomplished through speech. Covetousness, ill will and wrong view are accomplished
through the mind.
The akusala kamma-patha of covetousness is the intention to obtain with dishonest means
what belongs to someone else. The akusala kamma-patha which is ill will is the intention
to harm or hurt someone else. As to wrong view, there are many kinds of it, and only three
are akusala kamma-patha through the mind:
1. The belief that there is no cause for the existence of beings and no cause for their purity
or corruption (ahetuka-diììhi).
2. The belief that there are no good and bad deeds which produce results (akiriyå-diììhi).
3. The annihilation view: the belief that there is no result of kamma and no further life
after death (natthika-diììhi).

There are different degrees of these akusala kamma-pathas, depending on the presence of
specific constituent factors as explained by the ìAtthasåliníî (Book I, Part III, Ch 5). These
factors are different in the case of each of the akusala kamma-pathas. When all factors of a
particular akusala kamma are present it is a ìcompleted akusala kamma-pathaî and thus a
serious offense. This can produce an unhappy rebirth as a result.
We read about slandering (Atthasåliní, 99, 100):

ëSlanderí means calumnious speech which, by being said to another, reduces to nothing
the love which that person, or the speaker bears at his own heart to a third person...
The volition of one with a corrupt mind, producing the bodily and vocal effort to sow the
seed of discord among others, or to endear oneself to others is termed the volition of
calumnious speech. It is a smaller or greater offence, according as the virtue of the person
whom he separates is smaller or greater. There are four constituent factors of this crime:
(1) Other persons to be divided; (2) the purpose: ëthey will be separated,í or the desire to
endear oneself to another: ëI shall become dear and intimateí; (3) the corresponding effort;
(4) the communication. But when there is no rupture among others, the offence does not
amount to a complete course; it does so only when there is rupture.

As we shall see, different akusala kamma-pathas are eradicated when the subsequent
stages of enlightenment are attained. Slandering is completely eradicated at the third stage
of enlightenment, the stage of the non-returner. However, at the first stage of
enlightenment, at the stage of the stream-enterer, the sotåpanna, this kind of akusala is not
a completed action which could produce an unhappy rebirth. The sotåpanna cannot
commit akusala kamma that could produce an unhappy rebirth.
******

Issue of Analysis: Can the sotåpanna still engage in slandering?

Conclusion regarding the analysis of this issue: the sotåpanna has eradicated slandering
with the intention to cause division among people.

The sources which support this conclusion:

1. Manorathapúraùí, Commentary to the ìGradual Sayingsî, Book of the Threes, Ch 2, §15,
The wheelright.
2. Visuddhimagga XXII, 75.

The explanation of the reason for this conclusion:

The Commentary to the ìGradual Sayingsî, Book of the Threes, Ch 2, §15, ìThe
wheelrightî, deals with the eradication of unwholesome courses of action (kamma-patha)
by the path-consciousness of the subsequent stages of enlightenment. Slandering is
eradicated by the path-consciousness of the sotåpanna. We read:

ì... six kinds of unwholesome courses of action which are killing, stealing, sexual
misconduct, lying, slandering and wrong view, are eradicated by the path-consciousness of
the ariyan who is sotåpanna. Two kinds of unwholesome course of action which are harsh
speech and ill will are eradicated by the path-consciousness of the anågåmí (non-returner
who has attained the third stage of enlightenment). Two kinds of unwholesome course of
action which are covetousness and idle speech are eradicated by the path-consciousness of
the arahat.î

The Visuddhimagga XXII, 75 (Purification by Knowledge and Vision) states:

ìIn the case of unprofitable courses of action, killing living things, taking what is not
given, sexual misconduct, false speech (lying) and wrong view are eliminated by the first
knowledge (of the sotåpanna). The three, namely, malicious speech (slandering), harsh
speech and ill will are eliminated by the third knowledge (of the anågåmí). Gossip and
covetousness are eliminated by the fourth knowledge (of the arahat).î

It can be concluded that the sotåpanna does not engage in slandering which can divide
others, because he has eradicated all akusala kamma that can cause rebirth in an unhappy
plane. He has also eradicated jealousy and stinginess.
However, sometimes the sotåpanna should say what is true for the benefit of others
without there being the unwholesome intention of using speech which could cause division
among others. However, others could mistakenly take this for speech that causes division
because it may seem to be slandering. Moreover, the sotåpanna can still speak with
aversion, dosa, since he has not eradicated aversion.

Footnote

1. I wrote the Introduction.

******
 Chapter 9

The sixfold Path

Introduction . 1

There are eight factors of the eightfold Path: right view, right thinking, right effort, right
speech, right action, right livelihood, right mindfulness and right concentration. These
factors are eight sobhana cetasikas which have to be developed together.
The factors of right speech, right action and right livelihood are the sobhana cetasikas
which are the abstinences, virati-cetasikas. They are abstinence from wrong speech, wrong
action and wrong livelihood. Abstinence from wrong speech is abstinence from lying,
slandering, harsh speech and idle, frivolous talk. Abstinence from wrong action is
abstinence from killing, stealing and sexual misconduct. Abstinence from wrong
livelihood is abstinence from wrong speech and wrong action committed for the sake of
oneís livelihood.
In the case of cittas of the sense-sphere, these abstinences arise only one at a time, because
a person can only abstain from one kind of evil at a time.
There are many degrees of the three abstinences. They can arise without understanding or
accompanied by understanding. When they are accompanied by right understanding of the
eightfold Path they have a higher degree of purity, because at that moment there is no
notion of self who abstains from evil.
As we have seen, the abstinences which accompany cittas of the sense-sphere arise only
one at a time. However, when lokuttara citta arises, all three abstinences accompany the
lokuttara citta and nibbåna is the object of citta and the accompanying cetasikas. The three
abstinences fulfil their functions of path-factors in cutting off the conditions for wrong
conduct (Atthasåliní, II, Part VIII, Ch 1, 219, 220).
When satipaììhåna is developed five path-factors accompany the citta, and, as the occasion
arises, there can, in addition, be one of the three abstinences. Thus, when the eightfold
Path is mundane, it has five or six factors. Whereas when it is lokuttara, it has all eight
factors.
When the Path is mundane and it is accompanied, for example, by abstinence of wrong
speech, thus by right speech, the five path-factors are the condition for right speech to
become more perfect. The ìDispeller of Delusionî states, that right speech ìperfects itselfî
at that moment. As is explained in this Issue, the five factors which accompany one of the
abstinences perform a function with regard to that particular abstinence. However, only
lokuttara magga-citta can eradicate wrong conduct at different stages of enlightenment.

*****

Issue of Analysis: Can six factors of the eightfold Path arise together when satipaììhåna is
being developed?

Conclusion regarding the analysis of this issue: six factors of the eightfold Path can
arise together when satipaììhåna is being developed.

The sources which support this conclusion:

1. The Commentary to the ìBook of Analysisî, the ìDispeller of Delusionî, II, Ch 11,
Classification of the Path, B. Abhidhamma Division.
2. The ìSåratthappakåsiníî, the Commentary to the ìKindred Sayingsî, the Commentary to
the Mahå-vagga, Book I, Ignorance.

The explanation of the reason for this conclusion:

In the ìDispeller of Delusionî, II, Ch 11, Classification of the Path, B. Abhidhamma
Division, the functions of the factors of the fivefold Path have been explained: î...Then by
this fivefold Path, what purpose is taken up? The purpose of explaining (special) functions
more clearly.
For at the time when he abandons wrong speech and perfects right speech, at that time
there are not right action and right livelihood; it is only these five action-causing factors
which abandon wrong speech. Right speech perfects itself through abstention . 2

At the time when he abandons wrong action and perfects right action, at that time there are
not right speech and right livelihood. It is only these five action-causing factors which
abandon wrong action. Right action perfects itself through abstention.
At the time when he abandons wrong livelihood and perfects right livelihood, at that time
there are not right speech and right action. It is only these five action-causing factors
which abandon wrong livelihood. Right livelihood perfects itself through abstention.
This is taken as the ëfivefold pathí in order to show the extra function of these factors that
cause action...î

The ìSåratthappakåsiníî, the Commentary to the ìKindred Sayingsî, in the Commentary to

the Mahå-vagga, Book I, Ignorance, gives additional explanations:

ìAs it is also stated in the ëAbhidhammaí (Dhammasangaùi, §89 3 ), it was said, ëAt that
time there is the fivefold Pathí, in order to explain the specific functions of the Path-
factors. At the time when he abandons wrong action, right action is perfected, and there
are no wrong speech or wrong livelihood. As to the five factors of right view, thinking,
effort, mindfulness and concentration, right action is perfected by these five action-causing
factors. Because of abstention right action truly perfects itself. The same is explained with
regard to right speech and right livelihood. This was said in order to explain the specific
functions of the Path-factors.
In the case of the Path which is ëworldlyí (lokiya), there are five Path-factors. Abstention
is not definite and therefore the Buddha did not say that there are six factors, but he spoke
3

of five factors.î

From these quoted texts it can be concluded that six Path-factors can arise together when
satipaììhåna is being developed.
There are the following reasons:
1. The text explaining the functions of the five factors of the Path and of each of the three
abstentions, ìthese five action-causing factors abandon wrong speech. Right speech
perfects itself through abstentionî etc. has the following meaning: the fivefold Path-factors
manifest their specific functions, they are the factors that are the condition for abandoning
akusala (wrong speech, wrong action and wrong livelihood). With regard to abstention,
this is the function of the three virati (abstention) cetasikas, which abstain each in their
specific case. When abstention arises in the case of lokiya magga, the Path that is worldly,
only one of the three virati cetasikas at a time accompany the other five Path-factors and
then the Path is sixfold. But when abstention does not arise, the Path is fivefold.
2. The quoted text which is, ìIn the case of the Path which is ëworldlyí (lokiya), there are
five Path-factors. Abstention is not definite 4 and therefore the Buddha did not say that
there are six factors, but he spoke of five factorsî, has the following meaning: when
satipaììhåna arises, there must be at least five Path- factors which definitely arise. They
are: right view, right thinking, right effort, right mindfulness and right concentration.
Sometimes one of the three abstentions, right speech, right action or right livelihood, also
arises and in that case the Path is sixfold. When one of the three abstentions is
accompanied by the five Path-factors, it is different from abstention without understanding
of the characteristics of realities. Abstention accompanies the five Path factors when there
is understanding of realities which appear. Then it is realized that it is only a dhamma
which abstains, not self.
3. Since the Buddha has explained that all eight factors should be developed, including
each of the three abstentions, it can be concluded that sometimes one of the three can
accompany the five Path factors, and in that case the Path is sixfold. Thus, it is not said
that the abstentions never arise when insight is being developed. However, only when the
Path is lokuttara all three abstentions arise together.

*****
 Footnotes.

1. I wrote the Introduction.

2. The English translation of the P.T.S. by Ven. Nyanamoli, has a negation: ìAlso right
speech does not perfect through abstention itselfî. However, three manuscripts (the
editions in Roman, Burmese and Singhalese script) do not have this negation, they state:
ìRight speech perfects itself through abstentionî and so on for the other two abstentions.
Moreover, as we shall see, the Commentary to the Mahå-vagga does not have this
negation.
The text states, ìat that time there are not right action and right livelihoodî. The reason is
that there can only be one kind of abstention at a time.
The ìfive action causing factorsî (in Pali kaaraka: doing, active) are the other five factors
of the eightfold Path which accompany the kusala citta that abstains from evil. The text
states: ì it is only these five action-causing factors which abandon wrong speech. Right
speech perfects itself through abstention.î These five factors have each a specific function
and they are a condition for abstinence from evil. When right understanding, right
mindfulness and the other Path-factors arise, there cannot be wrong action. Moreover, they
are the condition for abstinence to become purer, because at such a moment there is no
notion of self who abstains. The development of the Path-factors leads to the eradication
of wrong speech, wrong action and wrong livelihood.
3. Abstention, virati: this includes the three factors which are abstention from wrong
speech, wrong action and wrong livelihood. When the Path is not lokuttara,
supermundane, they may arise one at a time, or they may not arise. Their arising is not
fixed or certain, because there is not always an opportunity for abstention from wrong
speech, wrong action or wrong livelihood.

******
 Chapter 10

Three Meanings of Satipaììhåna.

Issue of Analysis: Does satipaììhåna classified as: îthe teacherís threefold surpassing of
delight and aversion with regard to his disciples who practiseî mean the path by which the
Buddha and his disciples went?
Conclusion regarding the analysis of this issue:
îThe teacherís threefold surpassing of delight and aversion with regard to his disciples who
practiseî means indeed the path by which the Buddha and his disciples went.
The sources which support this conclusion:
1.ìMiddle length Sayingsî III, no 137 : Discourse on the Analysis of the Sixfold Sense-
field.
2.The Papañcasúdaní, Commentary to the Satipaììhånasutta, Middle Length Sayings.
3. The Commentary to the Book of Analysis, the Dispeller of Delusion (I, Ch 7, A.
Suttanta Division).
The explanation of the reason for this conclusion:
These three sources explain the meaning of the three satipaììhånas in the same way. We
read in the ìDiscourse on the Analysis of the Sixfold Sense-fieldî (Middle length Sayingsî
III, no 137):

When it is said, ìThere are three arousings of mindfulness each of which an ariyan disciple
practises and, practising which, is an ariyan who is a teacher fit to instruct a group,î in
reference to what is it said? As to this, monks, a teacher teaches dhamma to his disciples,
compassionate, seeking their welfare, out of compassion, saying: ìThis is for your welfare,
this is for your happiness.î But his disciples do not listen, do not lend ear, do not prepare
their minds for profound knowledge and, turning aside, move away from the teacherís
instruction. Herein, monks, the Tathågata is neither delighted, he does not experience
delight, but he dwells untroubled, mindful and clearly conscious (with sati-sampajañña).
This, monks, is the first arousing of mindfulness that the ariyan practises and, practising it,
is an ariyan who is a teacher fit to instruct a group.
And again, monks, a teacher teaches dhamma to his disciples... saying: îThis is for your
welfare, this is for your happiness.î Some of his disciples do not listen, do not lend ear, do
not prepare their minds for profound knowledge and, turning aside, move away from the
teacherís instruction. But some disciples listen, lend ear, prepare their minds for profound
knowledge and, not turning aside, do not move away from the teacherís instruction.
Herein, monks, the Tathågata is neither delighted, nor does he experience delight, and
neither is he depressed nor does he experience depression. Having ousted both delight and
depression, he dwells with equanimity, mindful and clearly conscious. This, monks, is the
second arousing of mindfulness that the ariyan practises and, practising it, is an ariyan who
is a teacher fit to instruct a group.
And again, monks, a teacher teaches dhamma to his disciples... saying: îThis is for your
welfare, this is for your happiness.î His disciples listen, lend ear, prepare their minds for
profound knowledge and, not turning aside, do not move from the teacherís instruction.
Herein, monks, the Tathågata is delighted and he experiences delight but he dwells
untroubled, mindful and clearly conscious. This, monks, is the third arousing of
mindfulness that the ariyan practises and, practising it, is an ariyan who is a teacher fit to
instruct a group. When it is said:
ìThere are three arousings of mindfulness each of which an ariyan disciple practises and,
practising which, is an ariyan who is a teacher fit to instruct a group,î it is said in reference
to this.

In the ìPapañcasúdaníî, Commentary to the Satipaììhånasutta, and in the Commentary to

the Book of Analysis, the Dispeller of Delusion (I, Ch 7, A. Suttanta Division) it is said:
ì...There are three kinds of foundation of mindfulness, satipaììhåna:
1. the domain of mindfulness (sati gocaro)
2. the Masterís threefold surpassing of resentment and gratification (delight) as regards the
entry of his disciples [on the way of practice] .
3. mindfulness (sati).

As to the domain of mindfulness, sati gocara, this refers to the object of sati, that is: the
body, feelings, cittas, dhammas.
As to mindfulness, sati, this refers to sati cetasika that is aware of the characteristics of
realities.
As regards the kind of satipaììhåna that is, the Masterís threefold surpassing of resentment
and gratification (delight) as regards the entry of his disciples [on the way of practice], we
read further on:
ìAs regards the passage: ëThere are three foundations of mindfulness which the Noble One
(ariyan) cultivates, and cultivating which the Noble One is a master who is worthy to
instruct his flock, here it is the threefold surpassing by the Master of attachment and
aversion as regards the entry of his disciples [on the way]í that is called the ëfoundation of
mindfulnessí. The meaning of that is: ëfoundationí (paììhåna) is because of what should be
founded (paììhapetabba); ëbecause of what should be made to occur.í î
Summarizing, satipaììhåna which is the kind of ìthe Masterís threefold surpassing of
resentment and gratification (delight) as regards the entry of his disciples [on the way of
practice]î, has the following meaning: it is the way along which the Buddha and his
disciples went.

******

Chapter 11

Sexual Misconduct

Issue of Analysis: Is it sexual misconduct when a father seeks sexual relations with his
daughter?

Conclusion regarding the analysis of this issue:

When a father seeks sexual relations with his daughter it is surely sexual misconduct.

The sources which support this conclusion:

1: Book of Discipline (I, Suttavibhaòga, Formal meeting (Saògaadisesa V).
2: Mangalattha Dípaní (Explanation of the Mangala Sutta, Minor Readings, no 5 by Ven.
Sirimangala of Chiangmai), exposition on the Vinaya and on support to child and spouse.

The explanation of the reason for this conclusion:

1. The father has the duty to guard his daughter so that she is protected from sexual
misconduct. But he himself has no right to have sensual contact with her. We read in the
ìBook of Disciplineî (I, Suttavibhaòga, Formal meeting, Saògådisesa V): ìProtected by the
father means: the father protects, guards, wields supremacy, has her under control .î
1

We read in the ìMangalattha Dípaníî, exposition on the Vinaya, on sexual misconduct: ìIt
is not possible that the mother and the other people who protect the daughter guard her in
order to themselves enjoy sensual contact with her. Those who protect her only prevent
her from misbehaviour, forbidding her to go to other men. Therefore the mother and the
other people who protect her do not have the right of having sensual contact with her.î
Therefore, the father only has the duty to protect his daughter, but he himself has no right
to have sensual contact with her. If he misbehaves with his daughter it is sexual
misconduct.
2. We read in the Mangalattha Dípaní, in the exposition on support to child and spouse:
ìThe girl who is protected by her own clans-people and by those regarding the Dhamma,
people who have gone forth on account of one teacher, and belong to the same group, is
said to be protected by her own clans-people and by Dhamma .î 2

This shows us that even if a girl is without mother, father, brother, sister or other family
members who could protect and guard her, there must be people of her own clan, or people
of a group she belongs to who protect her. Thus, if a man abuses that girl it is sexual
misconduct.
3. We should undestand that there are different degrees in the eradication of akusala. The
monk should abstain altogether from sexual relations. With regard to laypeople, there are
unmarried laypeople who do not engage in sexual relations and there are married
laypeople who have sexual relations. The Buddha prescribed moral rules for monks and he
taught morality to laypeople, in accordance with their status and inclinations. He laid
down the precepts for laypople such as the precept concerning sexual misconduct, so that
people with moral shame and fear of blame (hiri and ottappa, fear of the consequences of
evil) would understand to what extent akusala kamma is a completed action (kamma
patha) or not. However, someone may commit a bad deed motivated by defilements which
far exceed the generally accepted moral conduct among human beings, such as in the case
of a father who abuses his daughter. This concerns a person who has no moral sense at all,
who behaves like an animal. This is evil which is more serious than that of a manís
misconduct with someone elseís spouse.
4. The committing of akusala kamma patha does not have anything to do with what people
in society regard as right or wrong. The transgression in the way of misconduct of a father
towards his daughter motivated by unwholesome intention (akusala cetanå) is certainly
sexual misconduct.

******
 Footnotes

1. The same is said with regard to the mother, parents, and members of the family. The
Commentary explains in which way the mother protects her, and this also regards the
father and members of the family.
As to protects: she lets her go nowhere.
As to guards: she puts her in a place so (well) guarded that other people cannot see (her).
As to wields supremacy: restrains her from living in lodgings of her own choice, and
overrules her.
As to: has her under control: Saying ëdo this, do not do that.í
2. This is said in the Commentary to the Vinaya. Her co-religionists protect her.

*******

Chapter 12

The Buddhaís Last Meal

Introduction.

The Buddhaís last meal, on the day of his final passing away, was offered by Cunda the
Smith. People have been wondering whether this meal contained meat and different
explanations have been given to the term ìsúkara maddavaî used to designate this meal.
This Issue deals with its meaning.
We read in the Commentary to the ìMahåparinibbåna Suttaî that the deities of the four
great continents and their twothousand surrounding islands infused nutritive essence into
the food. Therefore, it was not able to be properly digested by anyone else but the Buddha.
We read in the Commentary to the ìCunda Suttaî, Commentary to the ìVerses of Upliftî,
that, for this reason, the Buddha had the remains of this food buried in a pit and that he
gave an explanation for this. He wanted to release Cunda from the blame of others who
might give the wrong explanation of the fact that the remains were not given to the monks
or to other people. Afterwards the Buddha spoke to Ånanda that Cunda might have
remorse but that this should be dispelled by telling him that it was of great gain that he had
offered the last meal to the Buddha. Ånanda should tell Cunda: îThere are two offerings of
food which are of equal fruition, of equal outcome, exceeding in grandeur the fruition and
result of any other offerings of food. Which two? The one partaken of by the Tathågata on
becoming fully enlightened, in unsurpassed, supreme enlightenment; and the one partaken
of by the Tathågata on coming to pass into the state of Nibbåna wherein the elements of
clinging do not arise. By his deed has the venerable Cunda accumulated that which makes
for long life, beauty, wellbeing, glory, heavenly rebirth, and sovereignty!î
1

******

Issue of Analysis: Was the ìdelicate pigî, ìsúkara maddavaî, the Buddha consumed on the
day of his final passing away (parinibbåna) pork?
Conclusion regarding the analysis of this issue: It was porkís meat.

The sources which support this conclusion:

1. The Commentary to the ìMahåparinibbåna Suttaî, in the ìSumaògala Vilåsiníî,
Commentary to the Dialogues of the Buddha.
2. The Commentary to the Cunda Sutta, in the ìParamatthadípaníî, Commentary to the
ìVerses of Upliftî.
3. The ìClarifier of the Sweet Meaningî, ìMadhuratthavilåsiníî, Commentary to the
ìChronicle of Buddhasî, Buddhavaósa.

The explanation of the reason for this conclusion:

Different teachers have different opinions about the ìsúkara maddavaî that the Buddha
consumed on the day of his final passing away. They explain it as: young bamboo shoots
eaten by swine, truffles eaten by them, soft-boiled rice or an alchemistic elixir. However,
the Commentaries clearly explain that ìsúkara maddavaî is pigís meat.
In the Commentary to the ìMahåparinibbåna Suttaî (Ch 4, translated by Yang-Gyu An) it
is said:

ìPork stew (súkaramaddava): the fresh meat (pavattamaÿsa) from a prize pig that is neither
too young nor too old. That, people say, is both tender and succulent. The meaning is that
he had it prepared and carefully cooked. But some teachers say that ësúkaramaddavaí is
the name of a recipe for cooking soft-boiled rice with the five liquid products of the cow,
just as cowís milk is the name of a beverage. Others say that ësúkaramaddavaí is the name
for a kind of elixir.î

The Commentary to the Cunda Sutta (translated by Peter Masefield) states:

ìIt is said in the Great Commentary that ësúkaramaddavaí is the already available meat of
the pig that is tender and succulent. Some, however, say that ësúkaramaddavaí is not pigís
meat (but rather) bamboo shoots that pigs (súkarehi) have trampled upon (maddita), others
that it is a mushroom that has come into being at a spot that pigs (súkarehi) have trampled
upon (maddita), whilst still others proclaim that ësúkaramaddavaí is the name for a certain
elixir. For it was this, they say, that Cunda, the Smithís son, gave out of a desire to have
the Teacher live for a long time, hoping, ëSurely he will remain a while longer once he has
consumed thisí, after coming to hear that the Lord was to attain parinibbåna that same
day.î

The ìClarifier of the Sweet Meaningî, the Commentary to the ìChronicle of Buddhasî, in
the Exposition of ìThe Differences between the Buddhasî, relates what is the regulation for
all Buddhas. Among the thirty regulations, we read about the twentyninth:
ìPartaking of the flavour of meat on the day of the final nibbåna.î
This clearly states that the ìsúkaramaddavaî the Buddha consumed on the day of his final
passing away was meat.
The súkaramaddava (pigís meat) was not poisonous food, but it was delicate food and
when the Buddha had eaten it, it enabled him to walk on foot to the city of Kusinåra.
We read in the Commentary to the ìMahåparinibbåna Suttaî :

ì Cunda prepared the súkaramaddava with an elixir, thinking, ëLet the Blessed One not
attain parinibbånaí. And the deities of the four great continents and their twothousand
surrounding islands infused nutritive essence into it.î

The same Commentary explains the words of the Sutta text: ìBhuttassa ca súkara-
maddavenåî, and after he had eaten from the súkara-maddava, a dire sickness fell upon
him...î We read:

ìIt happened to him when he had eaten, but not because he had eaten . If he had not eaten,
2

the pains would have been too strong ; but because he had eaten the succulent food, his
3

pain was slight, which is why he was able to walk on foot.î

******

Footnotes

1. I wrote the Introduction, and for the translation of the text I used the ìWheelî, no 67-69,
B.P.S. Sri Lanka.
2. The Buddha had pains and dysentery after the meal. But the pains were not caused by
the porkstew.
3. Yang-Gyu An translates: ìIf it had happened when he had not eaten, it would have been
too painful.î
We read in ìThe Questions of King Milindaî (175) that King Milinda discussed the last
meal with the venerable Någasena. Milinda said: ìHow could that alms, Någasena, be of
great fruit when it turned to poison, gave rise to disease...î
Nagasena answered:î ...For that alms is full of virtue, full of advantage. The gods, O king,
shouted in joy and gladness at the thought: ëThis is the last meal the Tathågata will take,í
and communicated a divine power of nourishment to that tender pork. And that was itself
in good condition, light, pleasant, full of flavour, and good for digestion. It was not
because of it that any sickness fell upon the Blessed One, but it was because of the
extreme weakness of his body, and because of the period of life he had to live been
exhausted, that the disease arose, and grew worse and worse....So this was not, O king, the
fault of the food that was presented, and you can not impute any harm to it."

********
 Chapter 13

Devas reborn with an ahetuka kusala vipåkacitta.

Introduction . 1

Human birth is the result of kusala kamma performed by kåmåvacara cittas, cittas of the
sense-sphere. Kusala kamma has different degrees and therefore the result has also
different degrees. Some people are born with a rebirth-consciousness, paìisandhi-citta, that
is ahetuka kusala vipåka, not accompanied by beautiful roots. Others are born with a
paìisandhi-citta that is sahetuka kusala vipåka, accompanied by two beautiful roots, by
alobha (non-attachment) and adosa (non-aversion), or by three beautiful roots, by alobha,
adosa and paññå.
When the paìisandhi-citta is ahetuka kusala vipåkacitta, the kamma which produced it is
weaker than the kamma which produces a paìisandhi-citta that is sahetuka kusala vipåka.
Human beings who are born with a paìisandhi-citta that is ahetuka kusala vipåka are
handicapped from the first moment of life. Eyesense or earsense do not develop or they
have other defects.
There are two types of ahetuka vipåkacitta that can perform the function of paìisandhi,
namely: santíraùa akusala vipåkacitta and santíraùa kusala vipåkacitta.
Santíraùa-citta is ahetuka vipåka. When it arises in a sense-door process of cittas
experiencing an object through one of the five senses, it performs the function of
investigating the object. However, it can also perform the function of paìisandhi and in
that case it does not arise in a sense-door process and it does not investigate an object. The
same citta can perform more than one function, but at different moments and at different
occasions.
There are three kinds of santíraùa-citta:
1. Santíraùa-citta which is akusala vipåka, accompanied by indifferent feeling (upekkhå)
2. Santíraùa-citta which is kusala vipåka, accompanied by indifferent feeling (upekkhå)
3. Santíraùa-citta which is kusala vipåka, accompanied by pleasant feeling (somanassa).
The santíraùa-citta which is akusala vipåka, accompanied by indifferent feeling, can
perform the function of paìisandhi in a woeful plane: the animal world, the world of ghosts
(petas), the world of demons (asuras) and the hell planes.
This means, that this type of paìisandhi-citta is the same type of citta as the akusala
vipåkacitta which performs the function of investigating, santíraùa, in a sense-door
process.
The santíraùa-citta which is kusala vipåka, accompanied by indifferent feeling, can, apart
from the function of investigating in a sense-door process, also perform the function of
paìisandhi in the human plane and in heavenly planes.
The santíraùa-citta which is kusala vipåka, accompanied by pleasant feeling, cannot
perform the function of paìisandhi.
This Issue deals with the question whether devas who are born with a rebirth-
consciousness which is santíraùa-citta kusala vipåka are, just as in the case of humans,
handicapped from the first moment of life, or whether they are not handicapped.

*******

Issue of Analysis: Can devas who are reborn with a paìisandhi-citta that is kusala vipåka
santíraùa-citta accompanied by upekkhå be handicapped from birth? Can they be blind,
deaf or can they have other handicaps?

Conclusion regarding the analysis of this issue:

As far as available sources explain, it is not stated whether devas who are born with such
vipåkacitta are handicapped from birth or not.

The sources which support this conclusion:

1. The Commentary to the ìDhammasangaùiî, the ìExpositorî (II, Book I, Part X, Ch I,
265).
2. The Commentary to the ìDialogues of the Buddhaí, the ìSumaògalavilåsiníî,
Commentary to the ìMahånidånasuttaî(D II, no 15).
3. Visuddhimagga, Ch XIV, 111
4. Abhidhammattha Sangaha, a Manual of Abhidhamma, Ch 5.

The explanation of the reason for this conclusion:

1. The ìExpositorî, the Commentary to the ìDhammasaùganiî (II, Book I, Part X, Ch I,

265) states:
ìAnd the second mind-consciousness element (mano-viññåùa dhåtu) becomes a result on
five occasions . How? At the time when the blind, the deaf, the foolish, the mad, a
2

hermaphrodite, or a neutre takes conception in the world of men, such consciousness takes
effect as conception...î

This text explains about the rebirth with santíraùa-citta which is ahetuka kusala vipåka,
accompanied by indifferent feeling, of those who are handicapped, who are blind, deaf,
foolish, mad, a hermaphrodite, or an eunuch. It deals with birth only in the human plane,
and it does not speak about the deva planes.

2. We read in the ìSumaògalavilåsiní î, Commentary to the Dialogues of the Buddha,

Mahå-nidåna sutta, an explanation of the following words of the Mahå-nidåna sutta
(translated by Ven. Bodhi): ìBeings who are diverse in body and diverse in perception,
such as human beings, some gods, and some beings in the lower realms.î
The Commentary states:
ì íAnd some godsí (ekkacce ca): the gods of the six sense-sphere heavens . For these may
3

have bodies that are blue, yellow, etc., and their perception may be triple-rooted or double
rooted, though not rootless.
ìSome beings in lower realmsî: such beings as the female spirits (yakkhiní) Uttaramåtå,
Piyaòkaramåtå, Phussamittå, Dhammaguttå , etc., and other spirits who live in places
4

outside the four planes of misery. For their bodies are of diverse colours, shapes, and sizes,
and like humans their perception may be double-rooted, triple-rooted or rootless. But
unlike the gods they are not powerful; they are powerless like low-class humans. They
have trouble finding food and clothing and live oppressed by pain. Some are afflicted
during the dark fortnight and happy during the bright fortnight. Therefore, they have fallen
from the height of happiness, they are called ìbeings in the lower realmsî . Those among
5

them who are triple-rooted can achieve comprehension of the Dhamma.î

We then read that the yakkhiní Piyaòkaraís mother who had heard the Elder Anuruddha
reciting Dhamma became a sotåpanna.

Summarizing, the six classes of devas of the sensuous plane, they are, except for the
ìearth-bound devasî, born with rebirth-consciousness accompanied by two roots or three
roots, not with an ahetuka citta. As to the earth-bound devas (the lowest class of the four
Great Kings), such as the yakkhinís and the spirits with a glorious mansion (vemånika
petas), they are born with a rebirth-consciousness that is without roots, with two roots or
with three roots, just as in the case of human beings. Thus, the kusala vipåka santíraùa-
citta accompanied by upekkhå can perform the function of rebirth only in the case of
human beings and in the case of earth-bound devas.

We read in the ìVisuddhimaggaî (XIV, 111) :

ìWhen through the influence of the eight kinds of sense-sphere profitable [consciousness]
6, beings come to be reborn among deities and human beings, then the eight kinds of sense-
sphere resultant with root-cause occur, and also the resultant mind-consciousness element
without root-cause associated with equanimity, which is the result of weak kusala
[kamma]with two root-causes, in those who are entering upon the state of eunuchs, etc. ,
among human beings- thus nine kinds of resultant consciousness in all occur as rebirth-
linking; and they do so making their object whichever among the kamma, sign of kamma,
or sign of destiny, has appeared at the time of dying .î
7

This text explains about rebirth with santíraùa-citta which is kusala vipåka and
accompanied by indifferent feeling, but it states only with regard to humans that it
conditions them to be deformed or handicapped from birth. It does not indicate whether or
not rebirth in the deva planes with this type of citta is the condition for being deformed or
handicapped from birth.

4. In the ìAbhidhammattha Sangahaî, a ìManual of Abhidhammaî, Ch 5, in the section on

four classes of rebirth, there is the following explanation:

ìHowever, wholesome resultant investigating consciousness accompanied by equanimity

occurs as relinking, existence-continuum [bhavanga-citta] and decease [consciousness] of
deformed human beings, such as those born blind, etc., and of the earth-bound, fallen
demons .8
Thus, this text explains that the wholesome resultant investigating consciousness
accompanied by equanimity can perform the function of rebirth in the case of human
beings and of devas of the lowest class which includes the ìearth-bound devasî. In the case
of human beings it conditions them to be handicapped, foolish, mad, blind and deaf from
birth and so on. But with regard to the devas of the lowest class, it is not said whether they
are handicapped from birth or whether they are not.
It can be concluded that the available sources, the commentaries and other texts, explain
only with regard to the human plane that rebirth with the wholesome resultant
investigating consciousness accompanied by equanimity is the condition for being
handicapped from birth, that is: foolish, mad, blind, deaf or deformed, such as being a
hermaphrodite or eunuch. This has not been explained with regard to the deva planes. It
has not been said that devas are foolish, mad, blind, deaf and so on. Some teachers
conclude that devas born with the wholesome resultant investigating consciousness
accompanied by equanimity are not handicapped from birth.

******

Footnotes.

1. I wrote this Introduction.

2. Mind-consciousness-element, mano-viññåùa dhåtu, includes all cittas except the sense-
cognitions and the cittas which are mind-element, mano-dhåtu. Mind-element comprises
the five-door adverting-consciousness and the two types of receiving-consciousness which
are kusala vipåka and akusala vipåka.
ìThe second mind-consciousness-elementî, named by the Expositor, is the santíraùa-citta
which is ahetuka kusala vipåkacitta, accompanied by indifferent feeling. This becomes a
result on five occasions: as rebirth-consciousness, as life-continuum, as investigating-
consciousness, as dying-consciousness and as registration (tadårammaùa).
3. There are six classes of devas belonging to the sense sphere. The lowest class is the
class of the ëFour Great Kingsî, catumahåråjika devas. Of these again the earth-bound or
terrestial devas, bhummadevatå, are the lowest in rank.
The commentary uses the word saññå, perception, which can be accompanied by two roots
or three roots. That means: they are born with a rebirth-consciousness accompanied by two
roots or three roots. The bhavanga-citta, life-continuum and dying-consciousness are of
the same type of citta.
4. The Visuddhimagga XII, 39, explains that these female spirits could fly through the air.
5. Footnote by Ven. Bodhi: Ordinarily the ìbeings in the lower realmsî, vinipåtika, are
identified with the denizens of the four planes of misery. But here the term is used to refer
to other classes of beings outside the planes of misery.î
The plane of Petas, ghosts, and the plane of Asuras, demons, are unhappy planes, but in
some cases the words peta and asura are used for devas of the lowest class. A peta with a
heavenly mansion or palace, vimåna, is a vemånika peta. This peta is a deva of the lowest
class of the ìFour Great Kingsî.
6. There are eight mahå-kusala cittas, kusala cittas of the sense-sphere: four are
accompanied by wisdom, four are without wisdom; four are associated with happy feeling
and four with neutral feeling; four are not prompted (asaòkhårika) and four are prompted.
(sasaòkhårika). The rebirth-consciousness which is santíraùa-citta that is ahetuka kusala
vipåka is the result of weak kusala kamma motivated by mahå-kusala citta without
wisdom.
7. The last javana-cittas just before the dying-consciousness experience an object through
one of the six doors. This object may be a deed one has performed, a symbol of it, or it can
be a symbol or sign of oneís next rebirth.
8. I used the ìSummary of the Topics of Abhidhammaî and its Commentary, translated by
Wijeratne and Gethin.
The Commentary to this passage states: îThose born blind, etc. : ëetcí here includes those
born deaf, born dumb, born idiot, born mad, eunuchs, hermaphrodites and the non-sexed,
etc. Others, however, say that there are some whose relinking is without motivations
[roots, hetus] who have all their faculties but are by nature slow in understanding, and that
the word ëetc.í also includes these.
The earth-bound (bhummassita) are those who are tied to (sita), dependent on (nisita), a
god belonging to the earth, since that is their destiny (gati); having fallen from happy
multitude, they are the fallen.î

*******

Chapter 14

The Rebirths of the Sotåpanna

Introduction 1

There are four stages of enlightenment: the stage of the streamwinner, sotåpanna, of the
once-returner, sakadågåmí, of the non-returner, anågåmí, and of the arahat. Defilements
are successively eradicated at these four stages of enlightenment. The arahat has
eradicated all defilements and thus, there are no more conditions for rebirth. The ariyans of
the preceding stages will have to be reborn. The sotåpanna will not be reborn more than
seven times, and this is the subject of this Issue.
 ******

Issue of Analysis: Will the streamwinner, sotåpanna, not be reborn more than seven times,
or more than that?

Conclusion regarding the analysis of this issue:

The Sotåpanna will not be reborn more than seven times.

The sources which support this conclusion:

1. The ìSaddhammappakåsiníî, Commentary to the ìPath of Discriminationî,
Paìisambhidåmagga, Commentary to Treatise II, on Views, 706.
2. The ìDispeller of Delusionî, Commentary to the ìBook of Analysisî, Ch 16,
Classification of Knowledge, Decads, 2162.
3. The ìPañcappakaraùatthakathåî, Commentary to the fourth Book of the Abhidhamma,
the ìPuggalapaññattiî, ìHuman Typesî, Ch I, by One, 39, ìsingle-seededî, ekabíjin.
4.The ìSumaògalavilåsiníî, Commentary to the ìDialogues of the Buddhaî, Commentary to
the ìQuestions of Sakkaî (II, no 21).

The explanation of the reason for this conclusion:

Several texts of the Commentaries explain about the kinds of rebirth of the sotåpanna.
1. We read in the ìSaddhammappakåsiníî, Commentary to the ìPath of Discriminationî
about three types of sotåpanna:
1. The sotåpanna who is reborn seven times at most, sattakkhattuparama.
2. The sotåpanna who goes from clan to clan, kolaòkola.
3. The sotåpanna with a single seed, ekabíjin.
We read:
ìAs to the words, of the person who is reborn seven times at most (sattakkhattuparamassa),
this means that seven times is the most, and that he will not assume an eighth rebirth after
he became this person. Thus he is a sotåpanna who is reborn seven times at most,
sattakkhattuparama.
As to the words, of the goer from clan to clan (kolaòkolassa), this means that he is not
born in a lower clan, but only in a wealthy family so that he can realize the fruition of the
sotåpanna. This is the sotåpanna who goes from clan to clan, kolaòkola.
As to the words, with a single seed, ekabíjin, it is said that seed means the seed of the
khandhas. This sotåpanna germinates the khandhas only once more . He has to assume
2

only one more existence and thus he is called ìsingle seededî.

The Buddha created these different names for these sotåpannas. The person who is called
ìseven times at mostî, sattakkhattuparama, has reached just this status. The person who is
called ìwho goes from clan to clanî, kolaòkola, has reached just this status. The person
who is called ìwith a single seedî, ekabíjin, has reached just this status. These are the
names the Buddha gave to those persons. Truly, the Buddha knew what status such and
such people would reach and thus he created the appropriate names for them.
It is true that the sotåpanna whose understanding is weak will be reborn seven times, and
he is called, ìwho will be reborn seven times at mostî. The sotapanna whose understanding
is of medium degree will not be reborn after the sixth existence, and he is called ìwho goes
from clan to clanî. The sotåpanna who has strong understanding will only be reborn once,
and he is called ìsingle seededî.
The fact that sotåpannas have different degrees of understanding, weak, medium and
strong, is determined by conditions stemming from the past. These three kinds of
sotåpanna have been referred to as having rebirth in the sensuous planes. However, many
of them were reborn also in the planes of rúpa brahmas and arúpa brahmas .î 3

It can be concluded that the sotåpanna does not have an eighth rebirth. He will not be
reborn more than seven times, no matter whether he is reborn in the sense planes, in the
planes of the rúpa brahmas or arúpa brahmas.

2. The ìDispeller of Delusionî, Ch 16, Classification of Knowledge, Decads, 2162,

explains about the remaining rebirths of each class of sotåpannas, and in particular about
the sotåpanna who is attached to life in the process of existence (vaììa, the cycle of birth
and death). We read:

ìFor the Master, after judging with the Buddhaís judgement, after defining with omniscient
knowledge that: ëThis person has the greatest understanding of all and keen insight and he
will grasp Arahatship after producing one existence more only,í created the name ëOne
with a single seedí (ekabíjin); [knowing] that: ëThis person will grasp Arahatship after
producing a second, a third, a fourth, a fifth, a sixth existence,í he created the name ëOne
who goes from clan to claní (kolaòkola); [knowing] that: ëThis person will grasp
Arahatship after producing the seventh existence,í he created the name ëseven times at
mostí (sattakkhattuparama). But there is no person who is certain of seven existences. But
the Noble Disciple attains complete extinction before the eight existence in whatever way
his understanding is slow. He only goes to a seventh existence, even if he enjoys the
process [of existence] as much as Sakka. In the seventh existence, even if he lives in all
negligence, his insight knowledge comes to ripen. Feeling revulsion for even the smallest
object, he arrives at peace.î

3. The ìPañcappakaraùatthakathåî, Commentary to the ìPuggalapaññattiî, ìHuman Typesî,

Ch I, by One, 39, ìsingle-seededî, ekabíjin, explains about the sotåpanna who enjoys the
cycle of birth and death:

ìSome sotåpannas are inclined to life in the cycle, they enjoy the process of existence and
they traverse different lives. The following people had this inclination:
Anåthapiùèika
the layfollower Visåkhå
Cúlaratha deva
Mahåratha deva
Anekavaùùa deva
Sakka, King of the devas
Någadatta deva

All these people had attachment to life in the cycle of birth and death. They were born in
the six classes of deva worlds, beginning with the lowest class, and they purified their
minds in those deva worlds. They were established in the plane of akaniììha and then
4

attained parinibbåna. ... The sotåpannas who were reborn in the human world and were
there reborn again, were reborn not more than seven times and then attained arahatship.
The sotåpannas who were reborn in the deva worlds were there reborn again, but they
were reborn not more than seven times and then attained arahatship. ......î

The ìSumaògalavilåsiniíî, Commentary to the ìDialogues of the Buddhaî, Commentary to

the ìQuestions of Sakkaî (II, no 21), gives an additional explanation about the rebirth of
Sakka, the King of Devas:

ìIt is said that after departing from this existence as Sakka, he will go
upwards in the stream of life to the plane of akaniììha, because of his
attainment to the stage of anågåmí. After his birth in the Aviha plane and so on
he will finally be born as a brahma of the akaniììha plane.î [5]

We see from the texts that even the sotåpanna who was attached to life in the cycle, such
as King Sakka, would only be reborn seven times. Therefore, sotåpannas will not be
reborn more than seven times, no matter whether they are reborn only in the human world,
or only in the deva planes, or in both kinds of planes. Or even if they are reborn in the
devaplane until they attain the stage of the anågåmí and are then reborn in five classes of
the Pure Abodes and attain arahatship in the akaniììha plane, they will not be reborn more
than seven times.

******

Footnotes

1. I wrote this introduction.

2. For him, the khandhas will arise and fall away during one more existence.
3. Rebirth in these planes is the result of rúpa-jhåna, material jhåna, and arúpa-jhåna,
immaterial jhåna.
4. Non-returners, anågåmís, can be reborn in the ìPure Abodesî, suddhåvåsa, which are
five heavens of the fine-material world. The highest of these is the akaniììha plane.
5. ìGoing upwards in the stream of lifeî means, treading the Path of anågåmí. Aviha is the
lowest class of the ìPure Abodesî.

********