📢 Announcement

🌟 **Exciting News!** 🌟

My new eBook, Breaking the Wheel: A Practical Handbook on Dependent Origination, is now available for download on  Amazon Kindle.

📖 This handbook offers a comprehensive yet practical guide to the Buddha’s teaching on **Paṭicca-samuppāda (Dependent Origination)**, drawing from the **Saṃyutta Nikāya, Visuddhimagga**, and modern Burmese teaching traditions (Mogok, Mahāsi, Pa-Auk, Ledi, and Dr. Nandamālābhivaṃsa).

🔗 Download here: [Amazon eBook Link](https://amzn.eu/d/d4N57SZ)

Whether you are a student of Buddhism, a meditation practitioner, or a curious reader, this book provides clear explanations, diagrams, and step-by-step insights into how the cycle of suffering arises—and how it can be reversed.

🙏 Thank you for your support, and may this work help bring more clarity, wisdom, and peace to all readers.

Foundations of Conditionality for Insight Meditation

Preface

This book, Insight Meditation: Foundations of Conditionality, is written as the necessary foundation for all who wish to engage deeply with the teaching of Dependent Origination (Paṭicca-samuppāda). In my earlier work, Breaking the Wheel, I explored how one may dismantle the machinery of saṃsāra, step by step, until the wheel of rebirth comes to a complete halt. But before one can skillfully break the wheel, one must first learn to see how it turns.

That is the task of this volume.

Here we begin with the living law of conditionality, not as abstraction, but as a practical map for daily experience. Each chapter is designed to take you by the hand and walk you through the Twelve Links, the Five Aggregates, the Six Sense Bases, and the conditions that weave them together. You will encounter the Mogok Sayadaw’s Wheel, the two roots of avijjā and taṇhā, the hinge of vedanā, and the crucial short connections that keep craving alive. These are not mere theories, but working tools to test in your own mindfulness practice, moment by moment.

This book is therefore an introduction in the fullest sense: it builds the ground on which the path of insight can be walked. It makes Paṭicca-samuppāda vivid, memorable, and usable — so that when you later approach the advanced dismantling work of Breaking the Wheel, you will not be lost in technicalities or theory. You will already know how the pieces fit, how the conditions operate, and how freedom becomes possible.

I invite you, the reader, to engage this text patiently and experimentally. Read, reflect, and above all, observe how these teachings unfold in your own life. Only then does the Dhamma cease to be words in a book and become the guiding law of liberation.

May these pages serve as a steady lamp on the path of insight, and may your own practice carry you beyond the wheel, to the peace that lies on the other shore.

— Siridantamahāpālaka Bhikkhu Indasoma

Abstract

Part I — Foundations of Conditionality (Assigned: CH01–CH06)

This foundational part introduces the core principles of Paṭicca-samuppāda (Dependent Origination), emphasizing its role as the central law of conditionality in Buddhist thought. It covers the logical framework of causes and effects, integrates the Four Noble Truths with practical knowledges, and explores key concepts like the five aggregates, sense doors, elements, and the structure of the 12-link Wheel. The aim is to shift understanding from a static "person" to a dynamic "process," providing tools for meditation and insight to observe arising phenomena without attachment.

CH01 — What is Paṭicca‑samuppāda? Scope, aims, method

This chapter defines Paṭicca-samuppāda as "arising on the basis of conditions," highlighting its essence as the law explaining how phenomena dependently originate and cease. It outlines the scope, including the 12 links, four periods, and three rounds, while emphasizing its practical importance for seeing the Dhamma. The method combines diagram-based learning, textual references from suttas and Visuddhimagga, and integration with meditation practices from lineages like Mogok and Mahāsi, with prompts to observe conditional arising in daily life.

CH02 — Idappaccayatā and the logic of conditions

Exploring Idappaccayatā ("this being, that becomes"), this chapter delves into the logical structure of conditionality underpinning Dependent Origination. It categorizes five key conditions (e.g., cause, object, dominant) with practical examples from thoughts and emotions, and links them to meditation for reducing attachment. Diagrams illustrate cause-effect flows across time, supported by sutta references, encouraging readers to trace conditions in events to foster awareness of impermanence and non-self.

 CH03 — Four Noble Truths with the three knowledges (saccañāṇa–kiccañāṇa–katañāṇa)

This chapter connects the Four Noble Truths—suffering (to understand), origin (to abandon), cessation (to realize), and path (to develop)—with the three knowledges: recognizing truth, knowing what to do, and confirming accomplishment. Using tables and sutta examples, it applies this framework to aggregates and craving, providing meditation prompts to identify truths in experiences, thus bridging doctrine with insight practice for liberation.

 CH04 — Person vs. process: five aggregates (pañcakkhandhā) as what is actually found

Distinguishing between a perceived "person" and the process of five aggregates (form, feeling, perception, formations, consciousness), this chapter explains their impermanent, conditioned nature within Dependent Origination. Tables map aggregates to DO links, with diagrams and practice prompts to observe them in activities, fostering insight into non-self and reducing attachment through mindful labeling of phenomena.

 CH05 — Doors, bases, and elements: saḷāyatana & dhātu as the map of experience

This chapter maps the six sense doors (eye, ear, nose, tongue, body, mind) and elements (earth, water, fire, air, space, consciousness) as gateways to experience in Dependent Origination. It details how they lead to contact and feeling, with tables linking them to DO factors and meditation observations. Prompts encourage focused awareness on one sense door to trace craving's origins, supported by sutta references for practical insight.

 CH06 — Reading the Wheel: two roots, two truths, twelve factors, three connections, four periods

Introducing the 12-link Wheel diagram, this chapter explains its structure: two roots (ignorance, craving), two truths (suffering, origin), twelve factors across three rounds and four periods. Tables detail each factor's position and description, with guidance on interpreting causal flows. Practice prompts help observe factors in daily life, emphasizing how understanding the Wheel reveals the cycle of suffering and paths to cessation.

Part II — The Twelve Links (Standard Sequence) (Assigned: CH09–CH20)

This part systematically examines each of the twelve links in the standard sequence of Dependent Origination, from ignorance to aging and death. It integrates doctrinal explanations with practical observations, tables, and diagrams to show how each link conditions the next, forming the cycle of saṃsāra. Meditation prompts focus on real-time awareness to break unwholesome patterns, drawing from canonical texts for a comprehensive view of cause, effect, and liberation.

CH09 — ① Avijjā — Ignorance

Focusing on Avijjā as the first link and past cause in the Kilesa round, this chapter describes ignorance of the Four Noble Truths as the root of saṃsāric existence. It explores its role in conditioning formations, with examples and prompts to notice ignorance in thoughts, urging mindfulness to dispel it through insight into truths.

 CH10 — ② Saṅkhārā — Volitional activities

This chapter details Saṅkhārā as volitional formations conditioned by ignorance, classifying them as wholesome, unwholesome, or neutral. Tables link types to rounds and practices, with diagrams showing their bridge to consciousness. Prompts guide observation of intentions to reduce unwholesome habits and cultivate wisdom.

CH11 — ③ Viññāṇa — Consciousness

Examining Viññāṇa as present-effect consciousness arising from formations, this chapter covers sense-specific types and their impermanence. Tables map to sense doors and DO positions, with prompts to observe shifting awareness, fostering insight into conditioned arising without attachment.

CH12 — ④ Nāma‑rūpa — Mentality–materiality

This chapter explains Nāma-rūpa as the mind-body complex conditioned by consciousness, detailing mental (feelings, perceptions) and material components. Tables and diagrams illustrate interactions, with prompts to contemplate their interplay, revealing non-self and impermanence in experiences.

 CH13 — ⑤ Saḷāyatana — Six sense bases

Covering the six sense bases arising from mind-body, this chapter links them to contact and craving. Tables detail objects and observations, with prompts to focus on one base, helping practitioners guard doors against unwholesome responses.

CH14 — ⑥ Phassa — Contact

Phassa is presented as the convergence of sense, object, and consciousness, leading to feeling. The chapter explores its role in present effects, with tables and prompts to observe contact mindfully, preventing escalation to craving.

CH15 — ⑦ Vedanā — Feeling

This chapter analyzes Vedanā as pleasant, unpleasant, or neutral tones from contact, pivotal in leading to craving. Tables classify types and connections, with prompts to note feelings without reaction, cultivating equanimity.

 CH16 — ⑧ Taṇhā — Craving

Taṇhā is examined as desire arising from feeling, with types (sense, existence, non-existence) and its intensification into clinging. Prompts encourage observing cravings to let go, breaking the cycle at this key point.

CH17 — ⑨ Upādāna — Clinging

Building on craving, Upādāna is described as attachment to forms, ideas, and self. The chapter details its present-cause role, with tables and prompts to identify clinging, promoting detachment through insight.

CH18 — ⑩ Bhava — Becoming

Bhava is explored as the process of existence conditioned by clinging, including karmic and rebirth aspects. Tables map types to future effects, with reflections on how intentions shape outcomes.

 CH19 — ⑪ Jāti — Birth

This chapter covers Jāti as actual birth arising from becoming, classifying types (womb, egg, etc.). Prompts focus on contemplating future conditions from present actions, emphasizing karmic influence.

CH20 — ⑫ Jarā‑maraṇa — Aging & death

Concluding the cycle, Jarāmaraṇa is explained as aging and death from birth, with types of death and links to cessation. Reflections on impermanence guide toward Nirodha as liberation.

Part III — Present‑Flow (Khandha DO) (Assigned: CH121–CH25)

Focusing on the dynamic present-flow aspect of Dependent Origination through aggregates, this part emphasizes real-time observation from sense doors to feeling and craving. It provides case studies and drills to integrate khandha contemplation, highlighting pivots like vedanā to cut craving, with practical tools for classroom and personal practice.

CH21 — From door to feeling: cakkhu → rūpa → viññāṇa → phassa → vedanā (present aspect)

This chapter traces the present sequence from eye-door to feeling, illustrating how experience arises. Prompts and drills encourage mindful tracking to observe conditionality live.

 CH22 — The pivot at vedanā: how craving begins—and how to cut it (C2)

Highlighting the C2 bridge (vedanā to taṇhā), this chapter explains craving's origin and interventions. Practical exercises focus on equanimity to prevent escalation.

 CH23 — Seeing aggregates live: khandha contemplation without “being”‑language

Emphasizing process over self, this chapter guides live observation of aggregates, avoiding identity language. Prompts foster non-self insight through direct experience.

CH24 — The three short connections: C1 (saṅkhāra→viññāṇa), C2 (vedanā→taṇhā), C3 (bhava→jāti)

Reviewing the three bridges, this chapter integrates connections across time, with audits of mental habits to reverse the cycle.

CH25 — Six‑door case studies and classroom drills

Using case studies across sense doors, this chapter offers drills for group practice, reinforcing observation of arising phenomena.

Part IV — Vaṭṭa & Analytical Classifications (Assigned: CH26–CH33)

This analytical part overlays classifications like rounds, roots, truths, periods, and modes onto the DO cycle. It provides frameworks for deeper analysis, including feedback loops and escape strategies, with educator tools like diagrams and Q&A for teaching precision.

CH26— Two Roots: Avijjā (past cause) and Taṇhā (present cause)

Exploring ignorance and craving as roots, this chapter maps their roles in sustaining saṃsāra, with strategies to uproot them through insight.

 CH27 — Two Truths in DO work: dukkha‑sacca & samudaya‑sacca and their tasks

Focusing on suffering and origin truths, this chapter details tasks (understand, abandon) integrated with DO, enhancing practical application.

 CH28 — Three vaṭṭas: Kilesa, Kamma, Vipāka—clean mapping across the twelve links

Mapping defilements, actions, and results across links, this chapter clarifies flows with color-coded tools for visualization.

 CH29 — Two Cycles (Kilesa ↔ Kamma): feedback loop and escape strategy

This chapter analyzes the defilement-action loop, offering mindfulness-based escapes to break perpetuation.

CH30 — Four Periods overlay: Past Cause / Present Effect / Present Cause / Future Effect

Overlaying time periods on DO, this chapter aids in tracing causal chains, with reflections on temporal conditionality.

 CH31 — Four Segments & Twenty Modes: the Q&A classification framework

Presenting 20 modes (5x4) for segmented analysis, this chapter equips for Q&A and deeper doctrinal inquiry.

CH32 — Saḷāyatana & Dhātu inside DO: functional alignment for teaching

Aligning sense bases and elements within DO, this chapter provides teaching alignments for experiential mapping.

CH33 — Diagram canon & QA: 12‑link wheel, arrows, colors, connections (educator rules)

Establishing standards for Wheel diagrams, this chapter includes QA checklists for consistent educational visuals.

Part V — The Path (Training to Reverse the Cycle) (Assigned: CH35–CH44)

This practical training part outlines the path to reverse DO, covering knowledges, purifications, factors of enlightenment, mindfulness methods, and insight stages. It integrates samatha and vipassanā, with antidotes to defilements and guidance on fruitions, for systematic progress toward Nibbāna.

CH34 — The Three Knowledges Engine (Ñāṇa‑Traya) in Practice — saccañāṇa • kiccañāṇa • katañāṇa

Applying the three knowledges practically, this chapter engines insight development for DO reversal.

CH35 — Seven Purifications (satta visuddhiyo) — diagnostics and passage signs

Detailing purifications with diagnostics, this chapter guides progression markers in training.

CH36 — Thirty‑seven bodhipakkhiyā dhammas — development plan & balancing

Outlining enlightenment factors, this chapter provides plans for balanced cultivation.

CH37 — Satipaṭṭhāna method — body, feeling, mind, dhammas (lesson sequences)

Sequencing mindfulness foundations, this chapter integrates with DO for comprehensive practice.

CH38 — Vedanānupassanā & cittānupassanā — cutting at the live edge

Focusing on feeling and mind contemplation, this chapter targets real-time craving cuts.

CH39 — Samatha supports — ānāpānasati, kasiṇa basics, and recollections

Introducing calm supports, this chapter bolsters vipassanā with concentration techniques.

 CH40 — Ten defilements (kilesā) — precision antidotes & habit redesign

Providing antidotes to defilements, this chapter redesigns habits for purity.

CH41 — Three cravings (taṇhā): kāma, bhava, vibhava — interventions & tracking

Intervening in craving types, this chapter includes tracking for effective abandonment.

 CH42 — Ten insight knowledges (vipassanā‑ñāṇa) — hallmarks, traps, progress

Mapping insight stages, this chapter warns of traps and tracks progress.

CH43 — Fruitions (phala‑samāpatti) & review — entering, stabilizing, integrating

Guiding fruition entry and integration, this chapter stabilizes path attainments.

CH44 — Seventeen designations of Nibbāna — correct orientation & upasamānussati

Orienting to Nibbāna's aspects, this chapter fosters peace recollection.

Part VI — Lineages & Teaching Streams (Assigned: CH45–CH50)

Surveying key Burmese lineages, this part synthesizes approaches to DO teaching, from Mogok's present-focus to comparative harmonies. It equips educators with pedagogical insights for diverse audiences.

CH45 — Mogok Sayadaw — present‑aspect DO & dispelling diṭṭhi

Highlighting Mogok's emphasis on present DO to dispel views, with practical dispelling methods.

 CH46 — Mahāsi Sayadaw — Satipaṭṭhāna‑vipassanā pedagogy & stages

Detailing Mahāsi's mindfulness pedagogy and insight stages.

CH47 — Pa‑Auk — elements analysis and the sīla–samādhi–paññā arc

Exploring Pa-Auk's elemental and ethical-concentration-wisdom progression.

CH48 — Ledi Sayadaw — doctrinal anchors on DO and Nibbāna

Anchoring DO and Nibbāna in Ledi's doctrinal teachings.

CH49 — Dr. Nandamālābhivaṃsa — analysis of feeling within the DO pathway

Analyzing feeling's role in DO per Nandamālābhivaṃsa.

CH50 — Comparative synthesis — harmonizing emphases for classroom use

Synthesizing lineages for harmonious teaching applications.

"ဓာတုရက္ခဏ မဟာသစ္စကိရိယာ ဂါထာ"

"သတ္တဋ္ဌာန ဓာတုရက္ခဏ ပဋိညာ"

"နမော တဿ ဘဂဝတော အရဟတော သမ္မာသမ္ဗုဒ္ဓဿ

အဟံ၊ ဓမ္မသာမိ နာမ၊ ဘိက္ခု ဣန္ဒသောမ သိရိဒန္တမဟာပလကော၊ ယထာ ဓာတုရက္ခကေန သမ္မာ နိယျာတိတံ၊ 

သဗ္ဗေသံ ဒေဝမနုဿာနံ၊ သဗ္ဗလောကဿ စ၊ ပဋိဇာနာမိ

ဗုဒ္ဓဿ ဒန္တဓာတုရက္ခနံ၊ ဓမ္မဒေသနံ စ လောကဿ သန္တိအတ္ထာယ၊ ယာဝဇီဝံ ပဋိပဇ္ဇိဿာမိ

ဣမိနာ အရိယေန အဓိဋ္ဌာနေန၊

ဗုဒ္ဓပါရမိတာ ဗလံ၊ဓမ္မပါရမိတာ ဗလံ၊သင်္ဃပါရမိတာ ဗလံ၊

တေပိဋက ပရိယတ္တိ ဗလံ၊

ဣမိနာ သစ္စဝဇ္ဇေန သောတ္ထိ မေ ဟောတု သဗ္ဗဒါ

ဧတေန သစ္စ-ဝဇ္ဇေန ဟောတု မေ ဇယမင်္ဂလံ

ဗုဒ္ဓံ ဓမ္မဉ္စ သင်္ဃဉ္စ သက္ခိံ ကတွာ ဝဒါမဟံ

ဣမံ သစ္စဝစနံ ကတွာ၊ ဓာတုယော ရက္ခန္တု

သဗ္ဗေ ဒေဝါ စ ဗြဟ္မာ စ ယက္ခာ စ ဘူတာ စ၊သဗ္ဗေ ဂန္ဓဗ္ဗာ စ နာဂါ စ ကုမ္ဘဏ္ဍာ စ၊

သဗ္ဗေ အာကာသဋ္ဌာ စ ထလဋ္ဌာ စ ဇလဋ္ဌာ စ၊သဗ္ဗေ သုပဏ္ဏာ စ ဂရုဠာ စ ကိန္နရာ စ မဟောရဂါ စ၊

သဗ္ဗေ အသုရာ စ ဒါနဝါ စ မာရာ စ၊သဗ္ဗေ ဣန္ဒာ စ စန္ဒာ စ အာဒိစ္စာ စ၊

သဗ္ဗေ ဝေဿဝဏာ စ ဓတရဋ္ဌာ စ ဝိရူပက္ခာ စ ဝိရူဠှကာ စ၊သဗ္ဗေ ဒေဝပုတ္တာ စ ဒေဝဓီတရော စ၊

သဗ္ဗေ ဒေဝါ စ မနုဿာ စ တိရစ္ဆာနာ စ၊သဗ္ဗေ ပေတာ စ ပိသာစာ စ သဗ္ဗေ ဘူတာ စ၊

သဗ္ဗေ ရာဇာနော ဒေဝမနုဿာ စ၊

ဣမိနာ သစ္စဝဇ္ဇေန သောတ္ထိ မေ ဟောတု သဗ္ဗဒါ

ဧတေန သစ္စ-ဝဇ္ဇေန ဟောတု မေ ဇယမင်္ဂလံ

ဗုဒ္ဓံ ဓမ္မဉ္စ သင်္ဃဉ္စ သက္ခိံ ကတွာ ဝဒါမဟံ

ဣဒံ မေ ပုညကမ္မံ အာသဝက္ခယာဝဟံ ဟောတု"

သဗ္ဗေပိ တေ မမ ဓာတုရက္ခနေ သဟာယာ ဟောန္တု၊

ဓမ္မပ္ပသာရနေ စ သဟကာရိနော ဟောန္တု

ဣဒံ မေ ပုညကမ္မံ အာသဝက္ခယာဝဟံ ဟောတု"

ဓာတုဓာရကော: ဘိက္ခု ဓမ္မသမိ (ဣန္ဒသောမ သိရိဒန္တမဟာပါလက)

သာကစ္ဆိတော: ဒေဝဂဏာ၊ ယက္ခာ၊ သီလဝတ္ထေရာ စ

Advance Analysis Methodologies for the DO

 

Law of Dependent Origination

APP-F SOP — Orientation Lock (added)

Clockwise order: 1→12 runs clockwise like a clock’s second hand (top = 12 o’clock).

Quadrants (labels outside the ring):

-① Past Cause = upper-right (UR)

-② Present Effect = lower-right (LR)

-③ Present Cause = lower-left (LL)

-④ Future Effect = upper-left (UL)

Counter-clockwise layouts. Analysis C1 Full Sections( For Truths -There is Only Samudaya Sacca , 

 Mogok Sayadawgyi's Visual Teaching Aid for Paṭicca-samuppāda (Dependent Origination) Wheel:

Explanation of the Paṭicca-samuppāda Wheel Diagram:

The four blue lines represent the pillars/supports

The double-headed arrows show the connecting points

The two curved arrows show the exit path and cyclic path of Paṭicca-samuppāda

Due to four pillars, there are four sections:

(1) Section, (2) Section, (3) Section, (4) Section

- (1) Section is Cause

- (2) Section is Effect

- (3) Section is Cause

- (4) Section is Effect

Cause and Effect, Cause and Effect -

- Cause is Paṭicca

- Effect is Samuppāda

▪️"Two circles, cross-marked, with components inserted"

The outer large circle represents the chain/binding

The inner small circle represents the container/vessel

The upper arrow pointing downward represents the axis

The middle arrow pointing downward represents the exit path

Comparative Explanations with Similes:

Āsavas (mental fermentations) are like the axis

Avijjā (ignorance) and Taṇhā (craving) are like the container

Saṅkhāra (formations) are like the pillars

Jarā-maraṇa (aging and death) are like the chain

The four arrows represent the continuous turning of the wheel of saṃsāra

Note: This is a visual teaching aid developed by the Venerable Mogok Sayadawgyi to help understand the complex doctrine of Dependent Origination in a more accessible way.

(၁) မူလနှစ်ဖြာဆိုသည်မှာ - အဝိဇ္ဇာနဲ့ တဏှာကိုခေါ်ပါတယ်။

"The Two Fundamental Roots (Mula Dhamma) refers to Avijja (ignorance) and Tanha (craving)."

2. PALI REFERENCES (EBT):

1. SN 12.23 (Upanisa Sutta)

"Avijjāpaccayā saṅkhārā, saṅkhārapaccayā viññāṇaṃ..."

2. AN 3.76 (Bhava Sutta)

Discusses how avijjā leads to continued existence

3. SN 45.1 (Avijja Sutta)

Describes avijjā as the forerunner of unwholesome states

4. DN 15 (Mahanidana Sutta)

Detailed explanation of dependent origination

5. SN 56.11 (Dhammacakkappavattana Sutta)

Explains taṇhā as the origin of suffering

6. MN 9 (Sammaditthi Sutta)

Comprehensive explanation of avijjā and its role

7. SN 12.2 (Paticca-samuppada-vibhanga Sutta)

Detailed analysis of dependent origination

8. - SN 12.1: "Avijjāpaccayā saṅkhārā" (With ignorance as condition, formations arise)

3. MEDITATION APPLICATION:

- Begin by observing how ignorance manifests in daily experience

- Notice how craving arises due to not understanding reality

- In meditation, observe the relationship between not knowing (avijjā) and wanting (taṇhā)

- Practice seeing how these two roots condition mental states

4. KEY TEACHINGS:

- These two roots are the primary causes of samsaric existence

- Avijjā (ignorance) specifically refers to not understanding Four Noble Truths

- Taṇhā (craving) manifests as desire for sense pleasures, existence, and non-existence

- Breaking free requires addressing both roots through wisdom and non-attachment

(၂) သစ္စာနှစ်ခုဆိုသည်မှာ - သမုဒယသစ္စာနဲ့ ဒုက္ခသစ္စာကိုခေါ်ပါတယ်။

1. TRANSLATION (English):

"The Two Noble Truths refers to Samudaya-sacca (Truth of the Origin of Suffering) and Dukkha-sacca (Truth of Suffering)."

2. PALI REFERENCES (EBT):

1. SN 56.11 (Dhammacakkappavattana Sutta)

"Idaṃ dukkhaṃ ariyasaccaṃ... Idaṃ dukkhasamudayaṃ ariyasaccaṃ"

2. SN 56.13 (Khandha Sutta)

Explains the relationship between aggregates and suffering

3. SN 56.31 (Simsapa Sutta)

Buddha's teaching on the essential truths

3. MEDITATION APPLICATION:

- Observe the nature of suffering in daily experience

- Notice how craving leads to suffering

- In meditation, see the connection between desire and dissatisfaction

- Practice understanding the causal relationship between samudaya and dukkha

4. KEY TEACHINGS:

- These two truths are fundamental to understanding the cycle of suffering

- Dukkha encompasses all forms of unsatisfactoriness

- Samudaya points to craving as the origin of suffering

- Understanding these truths is essential for liberation

(၃) လေးခုအလွှာဆိုသည်မှာ - (က) အတိတ်အကြောင်းတစ်လွှာ၊

( ခ ) ပစ္စုပ္ပန်အကျိုးတစ်လွှာ၊

( ဂ ) ပစ္စုပ္ပန်အကြောင်းတစ်လွှာ၊

(ဃ)အနာဂတ်အကျိုးတစ်လွှာတို့ ဖြစ်ပါ

တယ်။

"The Four Layers refers to:

(a) Past Causes Layer

(b) Present Effects Layer

(c) Present Causes Layer

(d) Future Effects Layer"

2. PALI REFERENCES (EBT):

1. SN 12.2 (Paticca-samuppada-vibhanga Sutta)

Details the workings of dependent origination across time

2. SN 12.33 (Ñāṇavatthu Sutta)

Discusses knowledge of causality across time periods

3. MEDITATION APPLICATION:

- Observe how past actions influence present experience

- Notice present actions creating future conditions

- See the continuous flow of cause and effect

- Understand kamma and vipāka relationship through these layers

4. KEY TEACHINGS:

- Past causes (avijjā, saṅkhāra) create present effects

- Present effects (viññāṇa, nāmarūpa, saḷāyatana, phassa, vedanā)

- Present causes (taṇhā, upādāna, bhava) create future effects

- Future effects (jāti, jarāmaraṇa)

This teaching is particularly important in understanding:

- The workings of paṭicca-samuppāda

- How kamma operates across lifetimes

- Breaking the cycle of saṃsāra

- The importance of present actions

(၄) အင်္ဂါတစ်ဆယ့်နှစ်ပါဆိုသည်မှာ - အဝိဇ္ဇာ၊ သင်္ခါရ၊ ဝိညာဏ်၊နာမ်ရုပ်၊

သဠာယတန၊ ဖဿ၊ ဝေဒနာ၊

တဏှာ၊ ဥပါဒါန်၊ ကမ္မဘဝ၊ ဇာတိ၊

ဇရာမရဏ တို့ဖြစ်ပါတယ်။

အင်္ဂါတစ်ဆယ့်နှစ်ပါး အဝိဇ္ဇာမှ

ဇရာ မရဏအထိ တရားများကို

ဆိုလိုရင်း ဖြစ်ပါတယ်။

"The Twelve Links refers to: Avijjā (ignorance), Saṅkhāra (formations), Viññāṇa (consciousness), Nāmarūpa (mind-matter), Saḷāyatana (six sense bases), Phassa (contact), Vedanā (feeling), Taṇhā (craving), Upādāna (clinging), Kammabhava (becoming), Jāti (birth), and Jarāmaraṇa (aging-death). These twelve links encompass the process from ignorance to aging and death."

2. PALI REFERENCES (EBT):

1. SN 12.1 (Paṭiccasamuppāda Sutta)

"Avijjāpaccayā saṅkhārā, saṅkhārapaccayā viññāṇaṃ..."

3. MEDITATION APPLICATION:

- Observe how each link conditions the next

- Notice the three lifetimes within the twelve links

- See how breaking ignorance stops the entire chain

- Practice mindfulness of current conditions arising

4. KEY TEACHINGS:

The twelve links are grouped into:

- Past causes (1-2): Avijjā, Saṅkhāra

- Present effects (3-7): Viññāṇa, Nāmarūpa, Saḷāyatana, Phassa, Vedanā

- Present causes (8-10): Taṇhā, Upādāna, Kammabhava

- Future effects (11-12): Jāti, Jarāmaraṇa

Understanding these links helps in:

- Seeing the nature of saṃsāric existence

- Understanding how suffering arises

- Knowing where to break the cycle

- Developing path knowledge

(၅) တရားကိုယ်များနှင့်ဆိုသည်မှာ အင်္ဂါတစ်ဆယ့်နှစ်ပါး အဝိဇ္ဇာမှ

ဇရာ မရဏအထိ တရားများကို

ဆိုလိုရင်း ဖြစ်ပါတယ်။

"The Dhamma elements (dhamma-dhātu) refers to the twelve factors from Avijjā to Jarāmaraṇa."

2. PALI REFERENCES (EBT):

1. SN 12.20 (Paccaya Sutta)

Explains the nature of these elements

3. KEY TEACHINGS:

Each element represents a specific reality:

- Avijjā: Moha cetasika (delusion)

- Saṅkhāra: Cetanā cetasika (volition)

- Viññāṇa: Citta (consciousness)

- Nāmarūpa: Mental and physical phenomena

- Saḷāyatana: Six sense bases

- Phassa: Contact

- Vedanā: Feeling

- Taṇhā: Craving

- Upādāna: Clinging

- Kammabhava: Kamma-forming existence

- Jāti: Birth

- Jarāmaraṇa: Aging and death

4. PRACTICAL APPLICATION:

- Each element can be observed in meditation

- Understanding these helps in seeing dependent origination

- They show the impersonal nature of existence

- Breaking any link weakens the chain

(၆) သုံးပါးအစပ်ဆိုသည်မှာ

သင်္ခါရနှင့် ဝိညာဏ် တစ်စပ်၊

ဝေဒနာနှင့် တဏှာတစ်စပ်၊ ကမ္မ

ဘ၀နှင့် ဇာတိတစ်စပ်တို့ ဖြစ်ပါသည်

"The Three Junctions (sandhi) are:

1. Between Saṅkhāra and Viññāṇa

2. Between Vedanā and Taṇhā

3. Between Kammabhava and Jāti"

2. PALI REFERENCES (EBT):

Visuddhimagga XVII discusses these three junctions in detail.

3. SIGNIFICANCE:

These junctions represent:

- Connection between past and present life

- Point where present reactions begin

- Link between present and future existence

4. PRACTICAL UNDERSTANDING:

1. Saṅkhāra-Viññāṇa:

- Links past karma to present consciousness

- Shows rebirth-linking consciousness

- Past actions connecting to present results

2. Vedanā-Taṇhā:

- Where feeling leads to craving

- Critical point for breaking the cycle

- Where mindfulness is especially important

3. Kammabhava-Jāti:

- Present actions leading to future birth

- Karma creating new existence

- Link to future becoming

5. MEDITATION APPLICATION:

- Observe these junction points in daily experience

- Notice how feelings can lead to craving

- See how present actions shape future results

- Practice mindfulness at these critical points

(၇) နှစ်ရပ်မူလဆိုသည်မှာမူလနှစ်ဖြာကို ပြောင်းပြန်ဆိုလိုရင်း

ဖြစ်ပါတယ်။ ဒါကြောင့် တဏှာနဲ့

အဝိဇ္ဇာကို ခေါ်ပါတယ်။

"The Two Roots (dve mūla) refers to the two fundamental causes in reverse order - Taṇhā (craving) and Avijjā (ignorance)."

2. DOCTRINAL CONTEXT:

These two roots are fundamental causes of saṃsāric existence:

- Avijjā: Primary root of delusion

- Taṇhā: Primary root of desire

3. SIGNIFICANCE IN PAṬICCASAMUPPĀDA:

- Avijjā starts the cycle

- Taṇhā perpetuates it

- Both must be eliminated for liberation

4. PRACTICAL APPLICATION:

Understanding these two roots helps in:

- Seeing the origin of suffering

- Knowing where to focus practice

- Breaking the cycle of existence

5. MEDITATION GUIDANCE:

To work with these roots:

- Develop wisdom (paññā) to counter Avijjā

- Practice restraint to weaken Taṇhā

- Use mindfulness to see their arising

- Apply Four Noble Truths understanding

(၈) ဝဋ်သုံးဝနှင့် ဆိုသည်မှာ(က) ကိလေသဝဋ်၊

(ခ)ကမ္မဝဋ်၊

(ဂ) ဝိပါကဝဋ်တို့ကို ခေါ်ပါတယ်။

"The Three Rounds (Tividha Vaṭṭa) are:

(a) Kilesa Vaṭṭa (Round of Defilements)

(b) Kamma Vaṭṭa (Round of Kamma)

(c) Vipāka Vaṭṭa (Round of Results)"

2. DETAILED EXPLANATION:

Kilesa Vaṭṭa includes:

- Avijjā (ignorance)

- Taṇhā (craving)

- Upādāna (clinging)

Kamma Vaṭṭa includes:

- Saṅkhāra (volitional formations)

- Kammabhava (active kamma)

Vipāka Vaṭṭa includes:

- Viññāṇa (consciousness)

- Nāmarūpa (mind-matter)

- Saḷāyatana (six sense bases)

- Phassa (contact)

- Vedanā (feeling)

- Jāti (birth)

- Jarāmaraṇa (aging and death)

3. PRACTICAL SIGNIFICANCE:

- Shows how defilements lead to actions

- Actions create results

- Results condition new defilements

- Creates continuous cycle of existence

4. MEDITATION INSIGHT:

- Observe how thoughts lead to actions

- Notice results of actions

- See how results trigger new reactions

- Break cycle through mindfulness

(၉) ကာလသုံးဖြာဆိုသည်မှာ - လွန်လေပြီးသော အတိတ်ကာလ၊

ယခုဖြစ်ဆဲ ပစ္စုပ္ပန်ကာလ၊ နောင်

ဖြစ်လတ္တံ့ အနာဂတ်ကာလတို့

ဖြစ်ပါတယ်။

"The Three Times (Tayo Kāla) are:

- Atīta Kāla (Past time that has gone by)

- Paccuppanna Kāla (Present time that is occurring now)

- Anāgata Kāla (Future time that is yet to come)"

2. DOCTRINAL SIGNIFICANCE:

These three times are important in understanding:

- Paṭiccasamuppāda (Dependent Origination)

- Kamma and its results

- Nature of impermanence (anicca)

3. APPLICATION IN PRACTICE:

Present (Paccuppanna):

- Primary focus of mindfulness

- Where practice happens

- Where change is possible

Past (Atīta):

- Learn from experiences

- Understand kamma

- Don't dwell in regret

Future (Anāgata):

- Plan skillfully

- Don't worry excessively

- Work for liberation

4. MEDITATION GUIDANCE:

- Stay centered in present moment

- Observe arising and passing

- Don't get lost in past/future

- Use present for awakening

5. PRACTICAL UNDERSTANDING:

- All three times are empty (suñña)

- Only present moment is accessible

- Past/future exist as mental concepts

- Liberation transcends time

(၁ဝ) ခြင်းရာနှစ်ဆယ်ဆိုသည်မှာ -(က) အတိတ်အကြောင်း ခြင်း ရာ

ငါးပါး၊

(ခ) ပစ္စုပ္ပန်အကျိုးခြင်းရာ ငါးပါး၊

(ဂ) ပစ္စုပ္ပန် အကြောင်းခြင်းရာ

ငါးပါး၊

(ဃ) အနာဂတ်အကျိုးခြင်းရာ ငါး

ပါးတို့ ဖြစ်ပါတယ်။

(က) အတိတ်အကြောင်းခြင်းရာငါးပါး- အဝိဇ္ဇာ၊ သင်္ခါရ၊ တဏှာ၊ဥပါဒါန်၊ ဘဝ။

(ခ) ပစ္စုပ္ပန်အကျိုးခြင်းရာငါးပါး-ဝိညာဏ်၊နာမ်ရုပ်၊သဠာယ-

တန၊ ဖဿ၊ ဝေဒနာ။

(ဂ)ပစ္စုပ္ပန်အကြောင်းခြင်းရာငါးပါး - တဏှာ၊ ဥပါဒါန်၊ ဘဝ၊အဝိဇ္ဇာ၊

သင်္ခါရ။

(ဃ) အနာဂတ်အကျိုးခြင်းရာငါးပါး - ဝိညာဏ်၊ နာမ်ရုပ်၊ သဠာ-

ယတန၊ ဖဿ၊ ဝေဒနာ။

"The Twenty Modes (Vīsatākāra) of Dependent Origination are:

(a) Five Past Causes (Atīta Hetu):

- Avijjā (ignorance)

- Saṅkhāra (formations)

- Taṇhā (craving)

- Upādāna (clinging)

- Bhava (becoming)

(b) Five Present Effects (Paccuppanna Vipāka):

- Viññāṇa (consciousness)

- Nāmarūpa (mind-matter)

- Saḷāyatana (six sense bases)

- Phassa (contact)

- Vedanā (feeling)

(c) Five Present Causes (Paccuppanna Hetu):

- Taṇhā (craving)

- Upādāna (clinging)

- Bhava (becoming)

- Avijjā (ignorance)

- Saṅkhāra (formations)

(d) Five Future Effects (Anāgata Vipāka):

- Viññāṇa (consciousness)

- Nāmarūpa (mind-matter)

- Saḷāyatana (six sense bases)

- Phassa (contact)

- Vedanā (feeling)"

2. SIGNIFICANCE:

- Shows complete cycle of Dependent Origination

- Explains three lifetimes model

- Demonstrates kamma-vipāka relationship

- Reveals how suffering perpetuates

3. PRACTICAL APPLICATION:

- Understanding present moment causation

- Seeing how past actions affect now

- Recognizing future consequences

- Breaking the cycle through wisdom

ဤရှစ်သွယ် (The Eight Aspects) ကို အကျဉ်းချုပ်ရှင်းပြရလျှင်:

1. မူလနှစ်ဖြာ (Two Roots):

- အဝိဇ္ဇာ (Avijjā) - ignorance

- တဏှာ (Taṇhā) - craving

2. သစ္စာနှစ်ခု (Two Truths):

- သမုဒယသစ္စာ (cause of suffering)

- ဒုက္ခသစ္စာ (suffering)

3. လေးခုအလွှာ (Four Layers):

- အတိတ်အကြောင်း (past causes)

- ပစ္စုပ္ပန်အကျိုး (present effects)

- ပစ္စုပ္ပန်အကြောင်း (present causes)

- အနာဂတ်အကျိုး (future effects)

4. အင်္ဂါဆယ့်နှစ်ပါး (Twelve Links):

Paṭiccasamuppāda factors

5. သုံးပါးအစပ် (Three Connections):

Between past-present-future

6. ဝဋ်သုံးဝ (Three Rounds):

- ကိလေသဝဋ် (defilements)

- ကမ္မဝဋ် (kamma)

- ဝိပါကဝဋ် (results)

7. ကာလသုံးဖြာ (Three Times):

- အတိတ် (past)

- ပစ္စုပ္ပန် (present)

- အနာဂတ် (future)

8. ခြင်းရာနှစ်ဆယ် (Twenty Modes):

The detailed analysis of causes and effects

Eight Aspects (Aṭṭhaṅga) which are related to Dependent Origination (Paṭiccasamuppāda):

1. Two Roots (Dve Mūla):

- Ignorance (Avijjā)

- Craving (Taṇhā)

2. Two Truths (Dve Sacca):

- Truth of Suffering (Dukkha Sacca)

- Truth of Origin of Suffering (Samudaya Sacca)

3. Four Layers (Catusaṅkhepa):

- Past Causes

- Present Effects

- Present Causes

- Future Effects

4. Twelve Links (Dvādasaṅga):

The twelve factors of Dependent Origination

5. Three Connections (Tisandhi):

The connections between past, present, and future lives

6. Three Rounds (Tivatta):

- Round of Defilements (Kilesa Vaṭṭa)

- Round of Kamma (Kamma Vaṭṭa)

- Round of Results (Vipāka Vaṭṭa)

7. Three Times (Tīṇi Addhā):

- Past (Atīta)

- Present (Paccuppanna)

- Future (Anāgata)

8. Twenty Modes (Vīsatākāra):

The detailed analysis of how causes and effects operate across three times

These teachings can be found in:

- Visuddhimagga, Chapter XVII

- Paṭiccasamuppāda Vibhaṅga

This framework helps understand the complete cycle of existence and how to break free from it through understanding Dependent Origination.

These eight aspects provide a complete framework for understanding Dependent Origination (Paṭiccasamuppāda) and the cycle of existence.

ဒီလင်္ကာဆောင်ပုဒ်ရဲ့အဆုံးမှာ (၁) အလွယ်ကျက်မှတ်၊

(၂) သိစေအပ်သည်၊ (၃) သံသရာမှ လွတ်ကြောင်းတည်းဆိုတဲ့

သုံးခုဟာ အရေးအကြီးဆုံးသော သိထားရမယ့် တရားတွေပါ ။

(၁) အလွယ်ကျက်မှတ်ဆိုတာ

-

ခန္ဓာ၊ အာယတန၊ ဓာတ်၊ သစ္စာ၊

ပဋိစ္စသမုပ္ပါဒ် အနုလုံ, ပဋိလုံ-တရားများကို ကျက်မှတ်ရမှာဖြစ်ပါတယ်။

(၂) သိစေအပ်သည်ဆိုတာ

-

၎င်းကျက်မှတ်ထားတဲ့ တရားများကို

ထိုးထွင်းပြီး သိဖို့ ခန္ဓာဉာဏ်ရောက် ဝိပဿနာအလုပ်ဖြစ်ပါတယ်။

(၃) သံသရာမှ လွတ်ကြောင်းတည်းဆိုတာ - ဝိပဿနာအလုပ် လုပ်တဲ့အခါ

ခန္ဓာပေါ်မှာ နက်နက်နဲနဲ ထိုးထွင်းသိ၍၊ ခန္ဓာ၏အဆုံး၊ ဖြစ်ပျက်၏အဆုံး

ကို သိမြင်မှုကို ဆိုလိုပါတယ်။

“ပရိညာသုံးပါးဖြင့် ဝေဖန်မှု”

(၁) အလွယ်ကျက်မှတ်ဆိုတာ = ဉာတပရိညာ ခေါ်ပါတယ်။

(၂) သိစေအပ်သည်ဆိုတာ = တိရဏပရိညာ ခေါ်ပါတယ်။

(၃) သံသရာမှလွတ်ကြောင်းဆိုတာ = ပဟာနပရိညာ ခေါ်ပါတယ်။ 

 the Three Kinds of Full Understanding (Pariññā):

The verse concludes with three essential aspects of Dhamma practice:

1. Easy memorization

2. Development of understanding

3. Liberation from saṃsāra

1. Easy memorization (Ñāta-pariññā):

- Learning and memorizing:

- The Five Aggregates (khandha)

- The Sense Bases (āyatana)

- The Elements (dhātu)

- The Four Noble Truths (sacca)

- Dependent Origination (Paṭiccasamuppāda) both forward and reverse order

2. Development of Understanding (Tīraṇa-pariññā):

- Penetrative insight into the memorized teachings

- Vipassanā practice leading to direct knowledge of the aggregates

3. Liberation from Saṃsāra (Pahāna-pariññā):

- Deep insight into the aggregates through vipassanā practice

- Understanding the end of the aggregates

- Seeing the cessation of arising and passing away

These three aspects correspond to the Three Kinds of Full Understanding (Pariññā):

1. Full Understanding of the Known (Ñāta-pariññā)

2. Full Understanding as Investigation (Tīraṇa-pariññā)

3. Full Understanding as Abandoning (Pahāna-pariññā)

Reference can be found in:

- SN 22.23: Pariññā Sutta

This teaching emphasizes the progressive nature of the path: from theoretical understanding to practical insight, and finally to complete liberation.

PATICCASAMUPPĀDA

(DEPENDENT ORIGINATION) First Rounds Questions and Answers .

"Beginning with two roots, helped by two truths and twelve factors, in four layers,paticcasamuppada begins turning the wheel of life in three links bringing about three consequences in three periods with twenty modes". Trying to understand and accepting the truth of pațiccasamuppada will deliver one to

freedom from samsara.

Q: What are two roots? (of the past)

A: Avijjā and taṇhā.

Q: What are two truths?

A: Samudaya Sacca (1st segment) and Dukkha Sacca (2nd segment); Samudaya Sacca (3rd segment) and Dukkha Sacca (4th segment).

Q: What are four layers?

A: Past causal layer; present resultant layer;

present causal layer; future resultant layer.

Q: What are twelve factors?

A: Avijjā (ignorance), sankhāra (kammic formation), viññana (rebirth consciousness),nama-rupa (mind and matter), salāyatana (six

sense bases), phassa (contact), vedanā(feeling), tanhã (craving), upādāna (clinging),kamma-bhava (becoming), jāti (rebirth), jara-marana (decay and death).

Q: What are main factors?

A: The factors beginning from avijjā to jarā -marana.

Q: What are three links?

A: The first link between sankhāra (kammic formation) and viññāṇa (consciousness); the second link between vedanā (feeling) and tanhã (craving); the third link between kamma-bhava (becoming) and jāti (rebirth).

Q: What are two roots? (in the present)

A: Tanhã and avijjā.

Q: What are three rounds (vatta)?

A: Kilesa vatta (the round of defilements); kamma vaṭṭa (the round of kamma); vipäka vatta (the round of resultant).

Q: What are three periods (kāla)?

A: The past that is finished, the on-going present period, the future that is going to be.

Q: What are twenty modes ?

A: Five past causal modes, five present resultant modes, five present causal modes, five future resultant modes.

PATICCASAMUPPĀDA

(DEPENDENT ORIGINATION) QUESTIONS AND ANSWERS (SECOND ROUND) 

Q: Can you enumerate the past period that has gone? 

A: They are avijjā and sankhāra, Sir.

Q: In terms of vaṭṭa, where do avijjā and sankhāra belong to? 

A: Kilesa vatta and kamma vaṭṭa, Sir.

Q: Can you differentiate between kilesa vaṭṭa and kamma vatta? 

A: Avijja belongs to kilesa vatta, and sankhāra belong to kamma vaṭṭa, Sir.

Q: In terms of period (kāla) where do kilesa vatta and kamma vatta belong to?

 A: The past period that has gone, Sir.

Q: Can you enumerate the past period that has gone? 

A: Avijjā and sankhāra, Sir.

Q: In terms of layer, where do avijjā and sankhara belong to?

 A: The past causal layer, Sir.

Q: Can you enumerate the past causal layer? 

A: Avijjā and sankhāra, Sir.

Q: In terms of sacca, where do avijjā and sankhara belong to? 

A: Samudaya Sacca, Sir.

Q: In which segment? 

A: In the first segment, Sir.

Q: Can you enumerate the on-going present period now? 

A: Viññāna, nāma-rūpa, salāyatana, phassa, vedanā, tanhã, upādāna and kamma-bhava, Sir.

Q: Can you enumerate what is on-going now?

A: Viññāna, nāma-rūpa, salāyatana, phassa, vedana, Sir.

Q: In terms of vatta where do viññana, nama rupa, salayatana, phassa and vedanā belon to?

 A: Vipaka vatta, Sir.

Q: What does 'vipāka vaṭṭa' refer to?

 A: Viññāṇa, nama-rupa, salayatana, phassa and vedana, Sir.

Q: In terms of period where do viññāṇa, nāma rupa, salāyatana, phassa, and vedanā belong to? A: The on-going present resultant period, Sir.

Q: What does the 'present resultant period happening now' refer to? 

A: Viññāṇa, nama-rūpa, salayatana, phassa, and vedanā, Sir.

Q: In terms of layer, where do viññāna, nama- rūpa, salāyatana, phassa, and vedana belong to? A: The 'present resultant layer', Sir.

Q: What does the 'present resultant layer' refer to?

A: Viññāṇa, nāma-rupa, salāyatana, phassa, and vedanā, Sir.

Q: Viññāṇa, nama-rupa, salāyatana, phassa, and vedana are formed as the five khandhã, aren't they? 

A: Yes, they are Sir.

Q: What sacca do the five khandha belong to? 

A: Dukkha Sacca, Sir.

Q: In which segment? 

A: In the second segment, Sir.

Q: Can you further describe the present period? 

A: Tanhã, upādāna, and kamma-bhava, Sir.

Q: In terms of vatta, where do tanhã, upādāna, and kamma-bhava belong to? 

A: Kilesa vaṭṭan and kamma vaṭṭa, Sir.

Q: Can you differentiate between kilesa vatta and kamma vatta? 

A: Tanha and upādāna belong to kilesa vatta and kamma-bhava belongs to kamma vatta, Sir.

Q: In terms of period where do kilesa vatta and kamma vatta belong to? 

A: The present causal period, Sir.

Q: What does the 'present casual period' refer to? 

A: Tanhã, upādāna and kamma-bhava, Sir.

Q: In terms of layer where do tanhã, upādāna, and kamma-bhava belong to?

 A: The present causal layer, Sir.

Q: What does the 'present causal layer' refer to?

 A: Tanhã, upādāna and kamma-bhava, Sir.

Q: In terms of sacca where do tanhã, upādāna, kamma-bhava belong to? 

A: Samudaya Sacca, Sir.

Q: In which segment? 

A: In the third segment, Sir.

Q: Can you enumerate the future period? 

A: Jāti, jara-maraṇa, Sir.

Q: In terms of vatta, where do jāti, jara-maraṇa belong to? 

A: Vipāka vatta, Sir.

Q: What does 'vipāka vaṭṭa' refer to? 

A: Jāti, jara-marana Sir.

Q: In terms of period, where do jāti, jarā- marana belong to?

 A: The future period, Sir.

Q: What does the 'future period' refer to? 

A: Jāti, jara-maraṇa, Sir.

Q: In terms of layer, where do jāti, jara-marana belong to? 

A: The future resultant layer, Sir.

Q: What does the 'future resultant layer' refer to?

 A: Jāti, jara-maraṇa, Sir.

Q: Jati, jara-maraṇa are formed as the five khandha, aren't they?

 A: Yes, they are, Sir.

Q: In terms of sacca, where do the five khandha belong to? 

A: Dukkha Sacca, Sir.

Q: In which segment?

 A: In the fourth segment, Sir.

Q: According to paticcasamuppada, how many segments are there? 

A: Four, Sir.

Q: How many modes are there in each segment? 

A: Five, Sir.

Sayadaw: five times four? 

Yogis: 20 modes, Sir.

Sayadaw: these 8 are 

Yogis: to be learnt and to be comprehended, it is the way to get liberated from samsara.

PATICCASAMUPPĀDA (DEPENDENT ORIGINATION) QUESTIONS AND ANSWERS (THIRD ROUND)

 Q: Kilesa vatta, kamma vatta, vipāka vaṭṭa, how many factors are there in the kilesa vatta? 

A: Three, Sir. 

Q: How many factors are there in the kamma vatta? 

A: Two, Sir. 

Q: How many factors are there in the vipaka vatta?

 A: Eight, Sir.

 Q: Can you enumerate three factors in the kilesa vatta?

 A: Avijja, tanha and upādāna, Sir. 

Q: What is the factor of not understanding the four Noble Truths? 

A: Avijja, Sir. 

Q: What is the factor of not understanding the five khandha?

 A: Aviijā, Sir. 

Q: What is the factor of not understanding twelve ayatana? 

A: Avijjä, Sir.

 Q: What is the factor of not understanding eighteen dhātu (element)?

 A: Avijjā, Sir. 

Q: What is the factor of not understanding paticcasamuppada (dependent origination)?

 A: Avijjā, Sir. 

Q: Avijjä is not knowing the dhamma that should be known, isn't it?

 A: Right, Sir. 

Q: If it knows, isn't it vijjä? 

A: Right, Sir.

 Q: What is the wrong attitude on this khandhā, ayatana, dhātu, sacca as human, deva, brahma and satta? 

A: Avijjā, Sir. 

Q: The wrong attitude is avijjā, isn't it? 

A: Yes, it is, Sir. 

Q: Does the phenomena, khandha, ayatana, dhātu, sacca arise and pass away? 

A: Yes, it does, Sir. 

Q: What sacca is this?

 A: Dukkha Sacca, Sir. 

Q: It is evident as Dukkha Sacca, isn't it? 

A: Yes, it is, Sir. 

Q: What is the wrong attitude on this Dukkha Sacca as the bliss of human, deva and brahma is? A: Avijjā, Sir. 

Q: What is craving that arises due to the wrong attitude? 

A: Tanhã, Sir. 

Q: What is grasping?

 A: Upādāna, Sir.

 Q: In terms of valta, where do these three: avijja, tanha and upadana belong to? 

A: Kilesa vatta, Sir. 

Q: What Sacca? 

A: Samudaya Sacca, Sir. 

Q: Can you enumerate two factors in the kamma vatta? 

A: Sankhāra and kamma-bhava, Sir. 

Q: Which sankhāra is it designated if one has committed something verbally? 

A: Vacī sankhāra (verbal formation), Sir. 

Q: Which sankhāra is it designated if one has committed something physically? 

A: Kaya sankhāra (physical formation), Sir. 

Q: Which sankhāra is it called if one has committed something mentally? 

A: Citta sankhāra (mental formation), Sir. 

Q: Which kamma is it designated if it is performed by speech? 

A: Vacī kamma (verbal action), Sir. 

Q: Which kamma is it designated if it is performed by action? 

A: Kaya kamma (physical action), Sir. 

Q: Which kamma if it is performed in mind? 

A: Mano kamma (mental action), Sir. 

Q: In terms of vatta where do these three (kaya kamma, vacī kamma and mano kamma) belong to? 

A: Kamma vaṭṭa, Sir. 

Q: In terms of sacca where do these two vaṭṭa (kilesa vatta and kamma vatta) belong to? 

A: Samudaya Sacca, Sir. 

Q: In what segment? 

A: The first segment, Sir. Bijivs urbliss

 Q: Can you enumerate eight factors in the vipāka vaṭṭa? 

A: Viññāṇa, nāma-rupa, salāyatana, phassa, vedanā, jāti, jarā and marana Sir.

 Q: In terms of vatta, where do they belong to? 

A: Vipāka vatta, Sir. 

Q: In terms of sacca where do they belong to? 

A: Dukkha Sacca, Sir. 

Q: What segment? 

A: In the fourth segment, Sir. 

Q: According to paticcasamuppada, how many segments are there? 

A: Four, Sir. 

Q: How many modes are there in each segment? 

A: Five, Sir. Sayadaw: five times four? 

Yogis: 20 modes, Sir.

 Sayadaw: These 8 are 

Yogis: to be learnt and to be comprehended, it is the way to get liberated from samsara. 

Sadhu! Sädhu! Sädhu!

GLOSSARY

1. Pañcakkhandhā

Five Aggregates – Rūpa, Vedanā, Saññā, Saṅkhāra, Viññāṇa

(a) Rūpakkhandhā

 Four Primary Elements:

 • Pathavī – element of softness & hardness

 • Āpo – element of cohesion

 • Vāyo – element of motion

 • Tejo – element of heat/kinetic energy and material qualities derived from them

(b) Vedanākkhandhā

 • Sukha – pleasurable feeling

 • Dukkha – unpleasurable/unsatisfactory feeling

 • Upekkhā – indifferent feeling

(c) Saññākkhandhā

 • Rūpa-saññā – perception of form

 • Sadda-saññā – perception of sound

 • Gandha-saññā – perception of smell

 • Rasa-saññā – perception of taste

 • Phoṭṭhabba-saññā – perception of bodily contact

 • Dhamma-saññā – perception of mental objects

(d) Saṅkhārakkhandhā

 Mental/volitional formations: with the exception of Vedanā and Saññā, all the remaining fifty cetasikas (mental factors).

(e) Viññāṇakkhandhā

 • Cakkhuviññāṇa (eye-consciousness)

 • Sotaviññāṇa (ear-consciousness)

 • Ghānaviññāṇa (nose-consciousness)

 • Jivhāviññāṇa (tongue-consciousness)

 • Manoviññāṇa (mind-consciousness)

 (Citta and Mano are synonyms.)

2. Āyatanas (Sense Bases)

(a) Internal bases: Cakkhāyatana (eye), Sotāyatana (ear), Ghānāyatana (nose), Jivhāyatana (tongue), Kāyāyatana (body), Manāyatana (mind).

(b) External bases: Rūpāyatana (visible form), Saddāyatana (sound), Gandhāyatana (odour), Rasāyatana (taste), Phoṭṭhabbāyatana (tactility), Dhammāyatana (52 cittas/cetasikas, 16 subtle rūpas—sensitive matter—Nibbāna and concepts).

3. Four Ariya Saccas (Noble Truths)

Dukkha-Sacca – Truth of suffering: 81 lokiya cittas, 51 cetasikas (except Lobha-cetasika).

Samudaya-Sacca – Truth of the cause of suffering: Lobha-cetasika.

Nirodha-Sacca – Truth of the extinction of suffering.

Magga-Sacca – Truth of the path leading to the extinction of suffering.

4. Four Āsavas (Defilements)

Kāmāsava (greed/craving), Bhavāsava (lust for next life in higher planes), Diṭṭhāsava (wrong/perverted view), Avijjāsava (ignorance of Ariya Saccas).

5. Ogha (Whirlpool)

Kāmoghā (whirlpool of greed/craving), Bhavoghā (desire for higher existence), Diṭṭhoghā (whirlpool of perverted views—atta-diṭṭhi, sassata-diṭṭhi, uccheda-diṭṭhi, etc.), Avijjoghā (ignorance of the four Ariya Saccas).

6. Upādāna (Attachment)

Kāmupādāna – attachment to sensual pleasure.

 Diṭṭhupādāna – attachment to wrong/perverted views.

7. Sīlabbatupādāna

Attachment to wrong precepts and practices.

8. Attavādupādāna

Attachment to the theory of self/ego.

9. Nīvaraṇa (Hindrances)

Kāmacchanda (sensual desire); Vyāpāda (ill-will); Thīna-middha (sloth & torpor); Uddhacca-kukkucca (restlessness & remorse); Vicikicchā (doubt); Avijjānīvaraṇa (ignorance of Ariya Saccas).

10. Seven Anusayas (Latent Tendencies)

Kāmarāgānusaya, Bhavarāgānusaya, Paṭighānusaya, Mānānusaya, Diṭṭhānusaya, Vicikicchānusaya, Avijjānusaya.

11. Ten Saṃyojanas (Fetters)

Kāmarāga, Rūparāga, Arūparāga, Paṭigha, Diṭṭhi, Māna, Sīlabbata-parāmāsa, Vicikicchā, Uddhacca, Avijjā. (Standard list shown; spelling follows the page.)

12. Ten Kilesas (Impurities)

Lobha (greed/craving), Dosa (hatred/ill-will), Moha (delusion), Māna (self-conceit), Diṭṭhi (perverted view), Vicikicchā (doubt), Thīna-middha (sloth & torpor), Uddhacca (distraction), Ahirika (shamelessness), Anottappa (recklessness/fearlessness).

13. Thirty-seven Bodhipakkhiyā Dhammā (Factors of Enlightenment)

4 Satipaṭṭhāna; 4 Sammappadhāna; 4 Iddhipāda; 5 Indriya; 5 Bala; 7 Bojjhaṅga; 8 Maggaṅga.

14. Four Adhipati (Predominating Factors)

Chandādhipati (desire/wish-to-do), Vīriyādhipati (effort), Cittādhipati (consciousness), Vimamsādhipati (investigation).

15. Four Āhāras (Food)

Kabalīkārāhāra (food), Phassāhāra (contact), Manosañcetanāhāra (volition), Viññāṇāhāra (consciousness).

16. Four Foundations of Mindfulness

Kāyānupassanā, Vedanānupassanā, Cittānupassanā, Dhammānupassanā (here “Dhamma” includes Nīvaraṇa, Khandha, Āyatana, Bojjhaṅga, Sacca).

17. Eight Maggaṅgas (Path Constituents)

Sammā-Diṭṭhi, Sammā-Saṅkappa, Sammā-Vācā, Sammā-Kammanta, Sammā-Ājīva, Sammā-Vāyāma, Sammā-Sati, Sammā-Samādhi.

18. Five Sammā-Diṭṭhis (Right Views)

• Kammassakatā Sammā-Diṭṭhi (ordinary right view—“as he sows, so he reaps”)

 • Vipassanā Sammā-Diṭṭhi (from meditation on a khandha—only arising & vanishing)

 • Magga Sammā-Diṭṭhi (from realization of Magga)

 • Phala Sammā-Diṭṭhi (from Fruition)

 • Paccavekkhaṇa Sammā-Diṭṭhi (from reflection)

19. Three Saṅkhāras (Actions)

Kāya-saṅkhāra (bodily), Vaci-saṅkhāra (verbal), Citta-saṅkhāra (mental).

20. Three Saṅkhārā (Activities)

Puññābhisaṅkhāra (meritorious/wholesome),

 Apuññābhisaṅkhāra (demeritorious/unwholesome),

 Āneñjābhisaṅkhāra (unshakable).

21. Four Saṅkhārā (Visuddhimagga)

Saṅkhata-saṅkhāra (law of cause & effect per Aniccā vata saṅkhārā);

 Abhisaṅkhata-saṅkhāra (all rūpas & nāmas produced by kammic force);

 Abhisaṅkhāranaka-saṅkhāra (29 kusala/akusala cetanās in three planes);

 Payogābhisaṅkhāra (mental & physical effort/endeavour).

22. Four Attributes of Sotāpanna

Sappurisa-saṃseva (association with noble people)

Dhammassavana (hearing Ariya sermons)

Yonisomanasikāra (right attitude towards realities)

Dhammānudhammappaṭipatti (practice along the Eightfold Path)

23. Sakkāya-Diṭṭhi – Egoistic wrong view.

24. Sassata-Diṭṭhi – Eternalist wrong view.

25. Uccheda-Diṭṭhi – Annihilationist wrong view.

26. Kilesa-Vatta (Round of Passions)

Avijjā (ignorance), Taṇhā (sensual desire), Upādāna (attachment).

27. Kamma-Vatta (Round of Kamma)

Saṅkhāra (mental, verbal, bodily activities); Kammabhava (same as above).

28. Vipāka-Vatta (Round of Resultant Effects)

Viññāṇa (rebirth consciousness), Nāmarūpa (mind & matter), Saḷāyatana (six sense bases), Phassa (contact), Vedanā (feeling), Jāti (birth), Upapattibhava – renewed existence (nine planes): Kāmabhava, Rūpabhava, Arūpabhava, Saññī-bhava, Asaññī-bhava, Nevasaññā-nāsaññī-bhava, Ekavokāra, Catu-vokāra, Pañca-vokārabhava, Jarāmaraṇa (old age & death). (Plane labels follow the page; diacritics approximated.)

29. Yonisomanasikāra – Right attitude towards realities.

30. Ayonisomanasikāra – Wrong attitude towards realities.

31. Yathābhūta-ñāṇa – Knowledge by seeing things as they really are.

32. Ñāta-Paññā – Exact knowledge gained through hearing of Dhamma.

33. Tīraṇa-Paññā – Exact knowledge gained by meditation on Anicca, Dukkha, Anattā.

34. Pahāna-Paññā – Exact knowledge gained by uprooting kilesas, anusayas & saṃyojanas (per stage of enlightenment).

35. Anusayas (Latent Dispositions)

Kāmarāgānusaya, Bhavarāgānusaya, Paṭighānusaya, Mānānusaya, Diṭṭhānusaya, Vicikicchānusaya, Avijjānusaya (sensual craving, craving for continued higher existence, ill-will/hatred, conceit, perverted view, doubt, ignorance).

36. Kusala-kamma – wholesome action.

37. Akusala-kamma – unwholesome action.

38. Kāya-kamma – bodily action.

39. Vaci-kamma – verbal action.

40. Mano-kamma – mental action.

41. Lobha – greed/craving.

42. Dosa – anger/hatred.

43. Moha – delusion.

44. Māna – self-conceit.

Here’s a clean, implementation-ready spec for the Mogok Sayadawgyi Cycle Diagram—covering exact positions, layers, texts, and flow directions—keyed  to standard Mogok explanations.

1) Geometry & orientation (the “compass”)

Wheel: 12 equal wedges (links) arranged clockwise. Keep the hub empty or reserved for notes.

Cardinal axes: A faint cross from top→bottom and left→right helps users read quadrants at a glance.

Clock positions (labels outside the ring):

 1 Avijjā ≈ 1 o’clock → 2 Saṅkhāra (between 1–2 o’clock) → 3 Viññāṇa (≈3 o’clock) → 4 Nāma-rūpa → 5 Saḷāyatana (≈4–5 o’clock) → 6 Phassa (≈6 o’clock) → 7 Vedanā (≈7 o’clock) → 8 Taṇhā (≈8 o’clock) → 9 Upādāna (≈9 o’clock) → 10 Kamma-bhava (≈10 o’clock) → 11 Jāti (≈11 o’clock) → 12 Jarā-maraṇa (≈12 o’clock). Keep every title outside the ring—no text inside wedges.

2) Four time-layers (ring colors)

Use a single thin color band around the outer rim to teach the four periods; don’t color the whole wedges for this layer:

Past Cause (links 1–2) = yellow arc.

Present Effect (links 3–7) = green arc.

Present Cause (links 8–10) = blue arc.

Future Effect (links 11–12) = pink arc.

 Place the tiny “①–④ + caption” tags just outside each arc.

3) Two Noble Truths overlay

When teaching truths, overlay a thin inner ring (no wedge fill):

Samudaya-sacca (Cause) covers ① Past Cause and ③ Present Cause.

Dukkha-sacca (Effect) covers ② Present Effect and ④ Future Effect.

 Keep the cause/effect captions on the ring, not inside wedges.

4) The two roots (show as “pivots”)

Past root: Avijjā (link 1). Give it a subtle highlight wedge when introducing “Two Roots — Past & Present.”

Present root: Taṇhā (link 8). Highlight only these two wedges for the “two roots” slide.

 This exactly matches your “Two Roots — Past & Present” panel.

 A complementary textual note (for handouts): “The two roots drive the halves of the wheel (right side led by avijjā up to vedanā; left side led by taṇhā through jarā-maraṇa).” (Dhamma Centre)

5) Twelve links (standard forward order)

Keep the forward order arrows clockwise around the rim (“with the grain,” anuloma):

 Avijjā → Saṅkhāra → Viññāṇa → Nāma-rūpa → Saḷāyatana → Phassa → Vedanā → Taṇhā → Upādāna → Bhava → Jāti → Jarā-maraṇa.

 (Use short arrowheads at wedge boundaries along the rim.) (SuttaCentral, Access to Insight)

6) Three short connections (C1–C2–C3)

Draw these as straight, labelled chords across the wheel, staying clear of text:

C1: Saṅkhāra → Viññāṇa (①→②).

C2: Vedanā → Taṇhā (②→③).

C3: Bhava → Jāti (③→④).

 Use short dashed chords with labels outside the rim on the left margin (as in your reference), e.g., “C1 Saṅkhāra→Viññāṇa,” etc.

 Teacher note: these three chords are the Mogok “bridges” tying cause blocks to their effects. (Dhamma Centre)

7) Three vaṭṭas (rounds) layer

When teaching the vaṭṭas, color the wedge faces (not the ring) to show membership:

Kilesa-vaṭṭa (defilements): Avijjā, Taṇhā, Upādāna.

Kamma-vaṭṭa (kamma): Saṅkhāra, Bhava.

Vipāka-vaṭṭa (results): Viññāṇa…Vedanā and Jāti–Jarāmaraṇa.

 Your “Three Vaṭṭas — Wedge Coloring” slide is the model; doctrinal backup from Payutto’s concise summary. (Seattle Insight Meditation, buddhadhamma.github.io)

8) Twenty modes (5×4 grid) layer

For advanced classes, overlay a light radial grid (no labels on the grid itself) and teach the “5 in each section” tally (5 past causes; 5 present results; 5 present causes; 5 future results). Keep this as a separate teaching slide so it never clashes with the vaṭṭa coloring. (Dhamma Centre)

9) Reverse flow / cessation

Optionally add a single, thin counter-clockwise arrow inside the rim (not touching labels) to illustrate paṭiloma (“against the grain”) cessation teaching—“when this ceases, that ceases” (e.g., with cessation of avijjā, saṅkhārā cease… and so on). Use this sparingly to avoid clutter. (SuttaCentral)

10) Text formatting & placement

Language: English with Pāli terms; italicize Pāli; avoid Burmese on the diagram face (as per your current set).

Outside-only labels: Keep every link title outside the rim; keep C1–C3 legend to the left gutter; keep the Four-Layer legend around the outer ring.

Headers/footers: Header with office name at left, centered logo, series code at right; footer with website | IMR Program | Created by line—exactly as shown in your posted images.

11) Color logic (when you need to teach multiple overlays)

Ring colors = time layers (yellow/green/blue/pink).

Wedge fills = vaṭṭas (orange/purple/green).

Never mix ring-layer and wedge-fill on the same slide unless the instructional aim demands it; your set already separates them slide-by-slide.

12) Pedagogical call-outs (exact captions you can reuse)

“Two Roots — Past & Present (Avijjā as past root, Taṇhā as present root).” (Dhamma Centre)

“Three Links (C1/C2/C3) — Saṅkhāra→Viññāṇa; Vedanā→Taṇhā; Bhava→Jāti.”

“Two Truths across Four Segments — Samudaya (Cause) vs Dukkha (Effect).”

“Four Layers and Periods — ① Past Cause, ② Present Effect, ③ Present Cause, ④ Future Effect.”

Why this spec matches Mogok method

It follows the 8 headings Mogok teachers use (two roots; two truths; four layers; twelve links; three connections; three vaṭṭas; three periods; twenty modes). (Dhamma Centre)

The three short connections and the root split (right vs left half) are presented exactly as in Mogok explanations. (Dhamma Centre)

The forward and reverse flow reflect the canonical sequence of origin and cessation taught in SN 12.1–12.2. (SuttaCentral)

The Chart of Dependent Arising Process (D.A. Process)

Here onwards will use the short form D.A. for the Dependent Arising Process. excerpts from Mogok Sayadaw's teachings on D.A. Process.

For this purpose he constructed a chart which is called the circular chart of the D.A. process. This chart was based on the suttas and commentaries. Therefore to understand more clearer on his talks have to understand this chart. He wrote some verses and explained the teaching systematically (Note: Paṭicca-samuppāda is translated in different ways: 1. Dependent Co-origination; 2. Dependent Arising; 3. Dependent Origination).

The verses on the chart of D.A. process

First verse: Two roots (mūla), 2 truths, 4 groups of layers and 12 factors with its meanings. Three connections, again 2 roots, 3 rounds for existence (vaṭṭas), 3 periods of time, 20 factors of causes and effects, and have to study these 8 points by heart and realize it with practice. This is the liberation from saṁsāra.

Second verse: Base on ignorance (avijjā) and craving (taṇhā), clinging (upādāna), action (kamma) and mind-body arise. Like a tree from a seed, and a seed from a tree, which are connecting without break. With the cause of kamma and mind-body; and with mind-body and kamma arises. In this way these are arising again and again. Contemplating with knowledge as many humans, gods and living beings appear are not by the Mahā Brahma's or God's Creation.

First it needs to learn the 8 points, just mentioned in the first verse, and then to study the 12 factors of D.A. process. By itself it can be a long lecture for many hours. Here only give a short introduction for it. After having the basic ideas on it and we can contemplate to find out more by ourselves. The Buddha's Teachings are always practical and developing wisdom faculty. Faith without wisdom is blind faith and leading to sufferings.

Study of the 8 points

D.A. process is the khandha process. Paṭiccasamuppāda, khandhas and saṁsāra are the same thing.

Two roots: Ignorance and craving, these are the beginning of the 12 links of the D.A. process. It doesn't mean that it is the first cause. These also have their causes. These are the roots of saṁsāra (rounds of existence), or the root causes of the khandhas. Written in the middle of the circle is like a wheel axle in bold letters as avijjā and taṇhā. They are turning the samsāric wheel on and on non-stop.

Two truths: It was written in the 1st section bottom layer as samudaya sacca, in the 2nd section as dukkha sacca, and then in the 3rd and 4th section as samudaya and dukkha. saccas respectively. Combine the same together and become 2 truths; i.e., samudaya and dukkha saccas.

Four groups of layer: In section ①, it's the layer of the past causes. In sec. ②, it's the layer of the present results. In sec. ③, it is the layer of the present causes. In sec. ④, it is the layer of future results. All these are only in different periods of time. With combination become 2 layers of the causes and 2 layers of the results. Sec. ③ also can be written as the layer of the future causes.

4. Twelve factors:

Section ① includes avijjā and saṅkhāra—(ignorance and volitional formation).

Section ② includes viññāṇa, nāma-rūpa, saḷāyatana, phassa, and vedanā (consciousness, mind-matter, 6 sense-bases, contact, feeling)

Section ③ includes taṇhā, upādāna and kammabhava (craving, clinging, existence)

Section ④ includes jāti, jara, maraṇa (birth, ageing, death)

There is an arrow from the top of the circle running through to the bottom and separated the circle into two halves. On the right hand side half are the 7 factors of avijjā, saṅkhāra, viññāṇa……. vedanā. These are leading by the past root of avijjā. On the left hand side half are the 5 factors of taṇhā, upādāna, kammabhava, jāti, jara-maraṇa.

These are leading by the present root of taṇhā. Leading by the past root of avijjā are 7 factors and leading by the present root of taṇhā are 5 factors. And totally all are 12 factors. These 12 factors with its meanings will be discussed later.

5. The three connections:

① The first connection; sec. ① saṅkhāra with sec. ② viññāṇa.

② The 2nd connection; sec. ② vedanā with sec. ③ taṇhā.

③ The 3rd connection; sec. ③ kammabhava with sec. ④ jāti.

As the causes and effects connections;

① The past 5 causes connect with the present 5 results. (i.e., avijjā ….. bhava viññāṇa … vedanā)

② The present 5 results connect with the present 5 causes. (i.e., viññāṇa…. vedanā taṇhā…. saṅkhāra)

③ The present 5 causes connect with the future results. (i.e., taṇhā… saṅkhāra viññāṇa…. vedanā)

As layers connections;

(1) The past cause layer connects with the present result layer.

(2) The present result layer connects with the present cause layer.

(3) The present cause layer connects with the future result layer.

As truth connections;

(1) Samudaya sacca and dukkha sacca connection (i.e., sec ① to sec ②)

(2) Dukkha sacca to samudaya sacca connection (i.e., sec ② to sec. ③)

(3) Samudaya sacca to dukkha sacca connection (i.e., sec ③ to sec. ④)

6. Three rounds of existence (3 vaṭṭas):

The three rounds show the cyclic pattern of existence in Saṁsāra. Written at sec. ① are kilesa vaṭṭa and kamma vaṭṭa. At sec ④ is vipāka vaṭṭa. Kilesa means it makes beings become tired, defiled and suffered. Also it is burning beings like fire and destroying wholesome dhammas.

Vaṭṭa means round of event, moving round in a circle or round of existence. Therefore kilesa vaṭṭa means oppressive dhamma which afflict or torment beings with tiredness and suffering in a circle. In see ① and sec ③ kilesa vaṭṭas are indicating by arrow as avijjā, taṇhā and upādāna.

Kamma vaṭṭa means actions are going on in a cycle. In sec ① and sec ③ the 2 kamma vaṭṭas are indicating by arrow as saṅkhāra and kamma bhava.

Vipāka vaṭṭa means results are going on in a circle. In sec ④ the 8 vipāka vaṭṭas are indicating by arrow as viññāṇa … vedanā, jāti, upapattibhava, jara–maraṇa. In some places not including upapattibhava and mentioned 7 vipāka vaṭṭas only. upapattibhava means khandhas arise or cause by kamma. It seemed to be kammabhava and upapattibhava both related to the Abhidhamma. A Burmese teacher said that jāti must take kammabhava.

Kilesa vaṭṭa and kamma vaṭṭa are the causes for round of existence. And vipāka—is the result of the round of existence. The most fundamental round is the round of defilements (kilesa vaṭṭa).

7. Three periods of time:

Section ① is past life. Section ② and ③ are present life. And section ④ is the future life.

8. Twenty factors of causes and effects:

① Sec. ① has the 5 past causes. These are avijjā, saṅkhāra, taṇhā, upādāna and bhava.

② Sec. ② has the 5 present results. These are viññāṇa…. vedanā.

③ Sec. ③ has the 5 present causes. These are taṇhā, upādāna, bhava, avijjā, saṅkhāra

④ Sec. ④ has the 5 future results. These are viññāṇa…. vedanā. Therefore all together are 20 factors of causes and effects.

Have to study these eight points:

① 2 roots ② 2 truths ③ 4 groups of layers ④ 12 factors ⑤ 3 connections ⑥ 3 rounds of existence ⑦ 3 periods of time ⑧20 factors of cause and effect

Learn by heart:

Study the D. A. process with its chart is called pariyatti—learning/studying. Learn it by heart and can use it any time in need.

To realize it:

To understand them with practice is called patipatti—direct knowledge.

This is the liberation from saṁsāra:

It's called pativeda—realization of Nibbāna, the ending of dukkha. All these 3 stages are also can be described as follow.

With full understanding—pariññā:

Learn by heart is ñāta pariññā—full understanding by study.

Practice is tīraṇa pariññā full understanding by contemplation.

Pahāna pariññā—full understanding with abandoning of kilesa.

With truths (sacca):

Learn by heart is sacca nyan (ñāṇa)—knowledge of truth comes by listening talks. Kicca ñāṇa—functional knowledge of the truth comes by contemplation, in accordance with the truth.

Kata ñāṇa—the knowledge of the ending of the practice.

The ending of the first verses are about the 3 sāsana (Buddha's Teachings). These are called pariyatti, patipatti and pativeda. As pariññā; ñāta pariññā, tīraṇa pariññā and pahāna pariññā. As knowledge (ñāṇa); sacca ñāṇa, kicca ñāṇa and kata ñāṇa. These are the duties which have to fulfill them.

① For learning by heart is the teacher's duty to teach and talk.

② Practice is the yogi's or student's duty.

③ Realization is the Dhamma's duty and it comes by itself with the practice.

Study of the 12 factors of D.A. process

① Avijjā (Ignorance)

Avijjā means not knowing. This is not knowing of the Four Noble Truths. These are:

(1) Not knowing the noble truth of dukkha (Dukkha Sacca).

(2) Not knowing the noble truth of the origination of dukkha (Samudaya Sacca).

(3) Not knowing the noble truth of the cessation of dukkha (Nirodha Sacca).

(4) Not knowing the noble truth of the path of practice leading to the cessation of dukkha (Magga Sacca).

It's also not knowing what should be known and knowing what should not be known. Avijjā is also called delusion (moha). It has the function of delusion, and also has the nature of covering up.

Therefore avijjā is darkness. Also not knowing what is right and wrong. So it's also called wrong knowledge (micchā ñāṇa).

② Saṅkhāra (Volitional formation)

Here Saṅkhāra means actions condition for khandhas to arise.

1. Saṅkhāra conditioning for the 5 khandhas to arise, i.e., mind and body.

2. Saṅkhāra conditioning for the 4 mind khandhas to arise, i.e., nāmakkhandhas.

3. Saṅkhāra conditioning for the body khandha, i.e., rūpakkhadha to arise.

There are 3 kinds of saṅkhāra.

(1) Puññābhisaṅkhāra-wholesome volitional formation

It has 2 kinds; kāmāvacara puññābhisaṅkhāra—sense sphere of wholesome volitional formation, and rūpāvacara puññābhisaṅkhāra—fine material sphere of wholesome volitional formation.

(2) Āpuññābhisaṅkhāra—unwholesome volitional formation.

(3) Āneñjābhisaṅkhāra—volitional formation of immaterial jhāna.

Khandhas arise by different kinds of saṅkhāra.

(1) Puññābhisaṅkhāra

(a) With kamavacara puññābhisaṅkhāra; human beings, heavenly being

(b) With rūpāvacara puññābhisaṅkhāra, rūpabrahma khandhas.

(2) Āpuññābhisaṅkhāra

Beings in the 4 woeful planes (apāyabhūmi)

(3) Āneñjābhisaṅkhāra

Ārūpabrahma khandhas

The 31 planes of existence:

(1) Kama sugati—sensual good destinations

one human plane + 6 heavenly planes = 7 planes

(2) Rūpabrahma planes = 16 planes

(3) Ārūpabrahma planes = 4 planes

(4) Woeful planes = 4 planes

(Hell, animal, peta, and asura) 31 planes

③ Viññāṇa (consciousness)

Viññāṇa is knowing. There are 2 types of viññāṇa. Patisandhi viññāṇa rebirth-linking consciousness, consciousness during the pregnancy. And pavutti viññāṇa—consciousness arises in this present life, while still alive. Rebirth-linking consciousness had already gone. Now, we're living with these pavutti viññāṇa.

These are 6 types:

(1) Arising in the eye is eye-consciousness—cakkhu-viññāṇa.

(2) Arising in the ear is ear-consciousness—sota-viññāṇa.

(3) Arising in the nose is nose-consciousness—ghānaviññāṇa.

(4) Arising on the tongue is tongue-consciousness—jivhāviññāṇa.

(5) Arising in/on the body is body-consciousness—kāyaviññāṇa.

(6) Arising in the heart is mind-consciousness—manoviññāṇa.

Nearly every living being is alive with these 6 consciousnesses. Except non-percipient beings (asaññasattā) and immaterial beings (arūpabrahmas), they are a little different from the mind-body beings. In every mind moment, it can only arise one consciousness. Because 2 consciousnesses can't arise together at the same moment.

④ Nāma-rūpa/ (Mind-matter)

Nāma—mind has the nature of inclining towards objects. And rūpa has the nature of change. Some examples of mind-matter are:

Wanting to eat is mind and eating is matter.

Wanting to move is mind and moving is matter.

Wanting to sit is mind and sitting is matter.

The master is mind and the slave is matter.

In nāma-rūpa, nāma has 4 groups and matter has one group.

The 4 groups of nāma are:

(1) vedanā—feeling

(2) Saññā—perception

(3) Saṅkhāra—Mental formation

(4) viññāṇa—consciousness.

⑤ Salāyatanaṁ (6 sense—bases)

The meaning of āyatana is dhamma extending the saṁsāra. Therefore the 6 sense—bases; eye, ear, nose, tongue, body and mind bases are extending the saṁsāra. Eye, ear, nose, tongue and body are 5 material bases. Heart or mind is mind base. Combine both of them become mind and body.

⑥ Phassa (Contact)

There are 6 contacts:

(1) Eye contacts with physical form—cakkhu samphassa rūpam.

(2) Ear contacts with sound

(3) Nose contacts with smell

(4) Tongue contacts with taste

(5) Body contacts with physical object

(6) Mind contacts with mind object

⑦ vedanā (Feeling)

There are six types of feeling according to the six sense-doors. Feelings arise in the eye, ear, nose, tongue, body and mind doors.

Analysis of feeling

(a) Feelings in the body

(1) In the eye just only seeing is neutral feeling (upekkhā vedanā)

(2) In the ear just only hearing is neutral feeling (upekkhā vedanā)

(3) In the nose just only smelling is neutral feeling (upekkhā vedanā)

(4) On the tongue just only tasting is neutral feeling (upekkhā vedanā)

(5) In the body, pleasant and unpleasant feelings (sukha and dukkha, vedanās) arise.

Therefore with the whole physical body, pleasant and unpleasant and neutral feelings can arise.

(b) Feelings in the mind

(1) With the pleasant feeling in/on the body and pleasant mental feeling (somanassa vedanā) arises.

(2) With the unpleasant feeling in/on the body and unpleasant mental feeling (domanassa vedanā) arises.

(3) With equanimity to things and neutral mental feeling (upekkhā) arises.

Therefore in the mind, pleasant, unpleasant and neutral feelings can arise. Combine all the body and mind feelings together only have 3 kinds of feelings i.e., pleasant, unpleasant and neutral feelings (sukha, dukkha, and upekkhā vedanā)

⑧ taṇhā (Craving)

taṇhā means wanting, craving; and has 3 types:

(1) Kama taṇhā—craving to the 5 cords of sensual pleasures.

(2) Bhava taṇhā—craving for existence.

(3) Vibhava—taṇhā without knowledge and not wanting any existence.

The differences between (1) and (2) are; craving for external objects is kamma taṇhā and for the internal khandha is bhavataṇhā. Their nature is greed (lobha).

⑨ upādāna (Clinging)

There are 4 kinds of clinging;

(1) Kāmupādāna—clinging to the 5 cords of sensual pleasure.

(2) Diṭṭhupādāna—clinging to the 62 kinds of wrong views.

(3) Sīlabbatupādāna clinging to rites and ceremonies (One Burmese teacher said, clinging to wrong practices are the right meaning, e.g., such practices as behave like a dog, a cow, etc. as mentioned in some suttas)

(4) Attavādupādāna—Clinging to the doctrine of self, 20 types of identity views (sakkāya diṭṭhi).

Four clingings, and combine together only has two. (1) is clinging with taṇhā. (2), (3) and (4) are clinging with diṭṭhi (views). taṇhā becomes stronger is upādāna. Both of them are lobha nature.

⑩ Kammabhava (existence)

Kammabhava means kammically active process of existence or actions conditioning for existence. In the diagram of the D. A. process, kammabhava at sec ③ was written with incomplete form; such as:

It means Kamma and Bhava could be connected or disconnected. They are still connected for worldlings to sekhas (sotāpanna to anāgāmin); but not for arahants, pacceka-buddhas and Buddhas. Why is that? Because upapattibhava and kammabhava combine together only become completion (upapattibhava—passive or resultant process of existence). For an arahant it's only functional kamma and no more existence. In the original 12 factors of D. A. process was written as bhava only. Under the influence of clinging one engages in actions that are accumulated as kammas.

There are 3 types of kamma;

(1) Bodily action

(2) Verbal action

(3) and Mental action.

Bodily action has 3 kinds:

(a) Taking life

(b) Stealing

(c) Sexual misconduct.

Verbal action has 4 kinds:

(a) Telling lies

(b) Malicious Speech

(c) Harsh speech

(d) Frivolous talks

Mental action has 3 kinds:

(a) Covetousness (abhijjhā)

(b)Ill-will (Vyāpāda)

(c)Wrong view—not believing in kamma.

All these 10 negative kammas are called 10 unwholesome dhamma (akusala dhamma) or 10 duccarita dhamma (misconducts) or 10 apuññābhisaṅkhāra (black kammas). These dhammas can lead to bad destinations (dugati). To avoid them become 10 wholesome dhamma (kusala dhamma) or 10 good conducts (sucarita dhamma) or 10 puññābhisaṅkhāra, (white kammas). These can lead to good destinations (sugati).

The 3 wholesome mental actions (mano kusala kamma)are:

(1) Anabhijjhā—joy and gladness in others' successes.

(2) Avyāpāda—has metta (loving kindness) on others.

(3) Sammādiṭṭhi—right view, here is believing in the law of kamma.

The differences between saṅkhāra and kammabhava are:

(1) Saṅkhāra was past kamma and kammabhava is the present one.

(2) Saṅkhāra had given the result and kammabhava not yet.

(3) The result of saṅkhāra had already arisen and can't do anything about it. The result of kammabhava is not arising yet. So with the help of a good teacher and practice can make it becomes fruitless.

⑪ jāti (Birth)

Getting a new life or khandhas.

There are 4 kinds of births:

(1) Born from a mother's womb—jalābuja.

(2) Born from an egg—aṇdaja.

(3) Born from inside the woods, bamboos, moss, decomposed meats and fishes, these beings attached to these things saṁsedaja (many kinds of worms and can be regarded as natural cloning).

(4) Spontaneous births—opapātika (e.g., heavenly beings)—having their full grown sizes with births.

The differences between (3) and (4) are: saṁsedaja beings were rare and small and grown up slowly, e.g., lotus born human.

Beings also can have different numbers of khandha. Some have 5 khandhas, some have 4 mind khandhas (e.g., arūpabranma) and some only have the physical khandha (e.g., non-percipient beings).

⑫ Jara, maraṇa (Ageing and death)

There are 4 kinds of death

(1) Die after kammic energy has consumed—kammakkhaya maraṇa.

(2) Die after life span has consumed Āyukhaya maraṇa.

(3) Die after with both kammic energy and life span have consumed- ubayakkhaya maraṇa.

(4) Die after the physical process is cutting off with destruction—upaghātaka maraṇa. (e.g., killed by accident).

Note on Kammabhava:

On the factor of kammabhava and has mentioned about the bodily action—kāya kamma. It doesn't include taking intoxicants (liquors and drugs). Also, we can't find it in the 10 unwholesome kammas. In the 5 precepts the last one is abstinence from intoxicants.

We know that it's very harmful to human beings and society and no doubts about it. If we break this one precept and can break all the other four. Even the Buddha mentioned about its future result was not good. So why don't we find it in the 10 unwholesome kammas? A Burmese teacher said that it was including in the sexual misconduct.

But he didn't explain the reason. Truly, sexual desire is intoxicating. Because of sexual desire, some had done unlawful and wrong sexual practices. Such as adhamma rāga and micchā dhamma mentioned in some suttas, moral of humans was degenerated when the time came. Nowadays we can see more and more these things in society.

① Avijjā (Ignorance)

Avijjā means not knowing. This is not knowing of the Four Noble Truths. These are:

(1) Not knowing the noble truth of dukkha (Dukkha Sacca).

(2) Not knowing the noble truth of the origination of dukkha (Samudaya Sacca).

(3) Not knowing the noble truth of the cessation of dukkha (Nirodha Sacca).

(4) Not knowing the noble truth of the path of practice leading to the cessation of dukkha (Magga Sacca).

It's also not knowing what should be known and knowing what should not be known. Avijjā is also called delusion (moha). It has the function of delusion, and also has the nature of covering up.

Therefore avijjā is darkness. Also not knowing what is right and wrong. So it's also called wrong knowledge (micchā ñāṇa).

Definition and Nature:

- Fundamental ignorance or not-knowing

- Darkness that obscures true understanding

- Root cause of saṃsāric existence

- First link in Dependent Origination

Four Aspects of Not-Knowing (Cattāri Ariyasaccāni):

1. Not Knowing Dukkha Sacca:

- Failing to understand the true nature of suffering

- Not seeing the unsatisfactory nature of conditioned existence

2. Not Knowing Samudaya Sacca:

- Not understanding craving as the cause of suffering

- Missing the connection between desire and dukkha

3. Not Knowing Nirodha Sacca:

- Not recognizing the possibility of liberation

- Failing to understand Nibbāna

4. Not Knowing Magga Sacca:

- Not understanding the Noble Eightfold Path

- Missing the way to liberation

Characteristics:

- Functions as delusion (moha)

- Covers up truth (āvaraṇa)

- Creates wrong knowledge (micchā ñāṇa)

- Obscures right from wrong

As stated in AN 10.61:

"Monks, ignorance precedes the arrival of unskillful qualities; lack of shame and lack of moral dread follow after."

From Sutta Piṭaka:

1. SN 45.1 - The Buddha describes avijjā as "not knowing suffering, not knowing the origin of suffering, not knowing the cessation of suffering, not knowing the way leading to the cessation of suffering."

2. AN 10.61 - Discusses the progression and conditions of ignorance.

3. SN 12.2 - Defines avijjā in context of Dependent Origination: "And what, bhikkhus, is ignorance? Not knowing suffering, not knowing the origin of suffering, not knowing the cessation of suffering, not knowing the way leading to the cessation of suffering."

4. MN 9 (Sammādiṭṭhi Sutta) - Venerable Sāriputta explains avijjā in detail.

From Abhidhamma:

1. Dhammasaṅgaṇī defines avijjā as:

- Not knowing past

- Not knowing future

- Not knowing both past and future

- Not knowing internal and external phenomena

- Not knowing kamma and its results

2. Vibhaṅga (Abhidhamma-bhājanīya) - Lists eight types of ignorance regarding:

- Dukkha

- Dukkha-samudaya

- Dukkha-nirodha

- Dukkha-nirodha-gāminī-paṭipadā

- Past

- Future

- Past and Future

- Dependent Origination

From Commentaries:

1. Visuddhimagga (XVII, 43) - Explains avijjā as the root cause of saṃsāra.

2. Abhidhammatthasaṅgaha - Classifies avijjā as one of the four āsavas (taints) and one of the ten kilesas (defilements).

② Saṅkhāra (Volitional formation)

Here Saṅkhāra means actions condition for khandhas to arise.

1. Saṅkhāra conditioning for the 5 khandhas to arise, i.e., mind and body.

2. Saṅkhāra conditioning for the 4 mind khandhas to arise, i.e., nāmakkhandhas.

3. Saṅkhāra conditioning for the body khandha, i.e., rūpakkhadha to arise.

There are 3 kinds of saṅkhāra.

(1) Puññābhisaṅkhāra-wholesome volitional formation

It has 2 kinds; kāmāvacara puññābhisaṅkhāra—sense sphere of wholesome volitional formation, and rūpāvacara puññābhisaṅkhāra—fine material sphere of wholesome volitional formation.

(2) Āpuññābhisaṅkhāra—unwholesome volitional formation.

(3) Āneñjābhisaṅkhāra—volitional formation of immaterial jhāna.

Khandhas arise by different kinds of saṅkhāra.

(1) Puññābhisaṅkhāra

(a) With kamavacara puññābhisaṅkhāra; human beings, heavenly being

(b) With rūpāvacara puññābhisaṅkhāra, rūpabrahma khandhas.

(2) Āpuññābhisaṅkhāra

Beings in the 4 woeful planes (apāyabhūmi)

(3) Āneñjābhisaṅkhāra

Ārūpabrahma khandhas

The 31 planes of existence:

(1) Kama sugati—sensual good destinations

one human plane + 6 heavenly planes = 7 planes

(2) Rūpabrahma planes = 16 planes

(3) Ārūpabrahma planes = 4 planes

(4) Woeful planes = 4 planes

(Hell, animal, peta, and asura) 31 planes

Types of Saṅkhāra:

1. Puññābhisaṅkhāra (Wholesome Formations):

- Kāmāvacara puññābhisaṅkhāra (sense-sphere wholesome)

- Rūpāvacara puññābhisaṅkhāra (fine-material sphere wholesome)

- Results in birth in human and deva realms (for kāmāvacara)

- Leads to rūpabrahma realms (for rūpāvacara)

2. Apuññābhisaṅkhāra (Unwholesome Formations):

- Leads to the 4 woeful planes (apāyabhūmi):

Niraya (Hell realms)

Tiracchāna (Animal realm)

Peta (Hungry ghost realm)

Asura (Demon realm)

3. Āneñjābhisaṅkhāra (Imperturbable Formations):

- Related to arūpa jhānas

- Leads to arūpabrahma realms

31 Planes of Existence (Ekatiṃsa Bhūmi):

1. Kāma-sugati (7 planes):

- Manussabhūmi (Human realm)

- 6 Deva realms

2. Rūpabrahma (16 planes)

3. Arūpabrahma (4 planes)

4. Apāya (4 planes)

③ Viññāṇa (consciousness)

Viññāṇa is knowing. There are 2 types of viññāṇa. Patisandhi viññāṇa rebirth-linking consciousness, consciousness during the pregnancy. And pavutti viññāṇa—consciousness arises in this present life, while still alive. Rebirth-linking consciousness had already gone. Now, we're living with these pavutti viññāṇa.

These are 6 types:

(1) Arising in the eye is eye-consciousness—cakkhu-viññāṇa.

(2) Arising in the ear is ear-consciousness—sota-viññāṇa.

(3) Arising in the nose is nose-consciousness—ghānaviññāṇa.

(4) Arising on the tongue is tongue-consciousness—jivhāviññāṇa.

(5) Arising in/on the body is body-consciousness—kāyaviññāṇa.

(6) Arising in the heart is mind-consciousness—manoviññāṇa.

Nearly every living being is alive with these 6 consciousnesses. Except non-percipient beings (asaññasattā) and immaterial beings (arūpabrahmas), they are a little different from the mind-body beings. In every mind moment, it can only arise one consciousness. Because 2 consciousnesses can't arise together at the same moment.

Two Main Categories:

1. Paṭisandhi Viññāṇa:

- Rebirth-linking consciousness

- First moment of consciousness in new life

- Links previous life to current life

- Occurs at conception

2. Pavutti Viññāṇa:

- Active consciousness during life

- Six types based on sense doors

The Six Types (Cha Viññāṇa):

1. Cakkhu-viññāṇa:

- Eye-consciousness

- Arises dependent on eye-base and visible forms

2. Sota-viññāṇa:

- Ear-consciousness

- Arises dependent on ear-base and sounds

3. Ghāna-viññāṇa:

- Nose-consciousness

- Arises dependent on nose-base and odors

4. Jivhā-viññāṇa:

- Tongue-consciousness

- Arises dependent on tongue-base and tastes

5. Kāya-viññāṇa:

- Body-consciousness

- Arises dependent on body-base and tangibles

6. Mano-viññāṇa:

- Mind-consciousness

- Arises dependent on mind-base and mental objects

Important Points:

- Only one consciousness can arise at a time (ekacittakkhaṇa)

- Exceptions exist for:

Asaññasatta (non-percipient beings)

Arūpabrahma (formless realm beings)

As stated in SN 12.2:

"And what, bhikkhus, is consciousness? There are these six classes of consciousness: eye-consciousness, ear-consciousness, nose-consciousness, tongue-consciousness, body-consciousness, mind-consciousness."

④ Nāma-rūpa/ (Mind-matter)

Nāma—mind has the nature of inclining towards objects. And rūpa has the nature of change. Some examples of mind-matter are:

Wanting to eat is mind and eating is matter.

Wanting to move is mind and moving is matter.

Wanting to sit is mind and sitting is matter.

The master is mind and the slave is matter.

In nāma-rūpa, nāma has 4 groups and matter has one group.

The 4 groups of nāma are:

(1) vedanā—feeling

(2) Saññā—perception

(3) Saṅkhāra—Mental formation

(4) viññāṇa—consciousness.

Nāma (Mind):

- Nature: Inclines/bends towards objects (namati)

- Controls and directs rūpa

- Consists of 4 mental aggregates (arūpa khandhas)

The 4 Mental Groups (Nāma):

1. Vedanā (Feeling):

- Pleasant (sukha)

- Unpleasant (dukkha)

- Neutral (upekkhā)

2. Saññā (Perception):

- Recognition and memory

- Marking and identifying objects

3. Saṅkhāra (Mental Formations):

- Volition and mental factors

- Includes cetasikas like desire, intention, attention

4. Viññāṇa (Consciousness):

- Awareness of objects

- Basic knowing faculty

Rūpa (Matter):

- Nature: Subject to change (ruppati)

- Follows mind's direction

- Physical form and material elements

Practical Examples of Mind-Matter Relationship:

1. Mind wants to walk → Body walks

2. Mind intends to speak → Body speaks

3. Mind desires to sleep → Body sleeps

4. Mind focuses → Body follows

As stated in MN 9:

"And what, friends, is mentality-materiality (nāma-rūpa)? Feeling, perception, volition, contact, attention - this is called mentality. The four great elements and the material form derived from the four great elements - this is called materiality."

⑤ Salāyatanaṁ (6 sense—bases)

The meaning of āyatana is dhamma extending the saṁsāra. Therefore the 6 sense—bases; eye, ear, nose, tongue, body and mind bases are extending the saṁsāra. Eye, ear, nose, tongue and body are 5 material bases. Heart or mind is mind base. Combine both of them become mind and body.

Etymology:

- 'Āyatana' means extending or prolonging

- In context of saṃsāra, these bases perpetuate the cycle of birth and death

The Six Sense Bases:

Material Bases (5):

1. Cakkhāyatana (Eye base)

2. Sotāyatana (Ear base)

3. Ghānāyatana (Nose base)

4. Jivhāyatana (Tongue base)

5. Kāyāyatana (Body base)

Mental Base (1):

6. Manāyatana (Mind base)

- Located in hadaya-vatthu (heart-base in traditional understanding)

Important Points:

- Each base corresponds to specific objects:

- Eye → visible forms

- Ear → sounds

- Nose → odors

- Tongue → tastes

- Body → tangibles

- Mind → mental objects (dhammā)

As stated in SN 35.23:

"And what, bhikkhus, are the six internal sense bases? The eye base, ear base, nose base, tongue base, body base, mind base."

These bases are crucial in understanding:

- How consciousness arises

- How contact (phassa) occurs

- How experience is processed

- Why they perpetuate saṃsāra

⑥ Phassa (Contact)

There are 6 contacts:

(1) Eye contacts with physical form—cakkhu samphassa rūpam.

(2) Ear contacts with sound

(3) Nose contacts with smell

(4) Tongue contacts with taste

(5) Body contacts with physical object

(6) Mind contacts with mind object

The Six Types of Contact:

1. Cakkhu-samphassa:

- Eye-consciousness meeting visible form

- Requires three elements: eye-base + visible form + eye-consciousness

2. Sota-samphassa:

- Ear-consciousness meeting sound

- Requires: ear-base + sound + ear-consciousness

3. Ghāna-samphassa:

- Nose-consciousness meeting odor

- Requires: nose-base + smell + nose-consciousness

4. Jivhā-samphassa:

- Tongue-consciousness meeting taste

- Requires: tongue-base + taste + tongue-consciousness

5. Kāya-samphassa:

- Body-consciousness meeting tangible object

- Requires: body-base + touch + body-consciousness

6. Mano-samphassa:

- Mind-consciousness meeting mental object

- Requires: mind-base + mental object + mind-consciousness

Key Points:

- Each contact requires three elements (tiṇṇaṃ saṅgati):

1. Sense base (āyatana)

2. Object (ārammaṇa)

3. Corresponding consciousness (viññāṇa)

As stated in SN 35.93:

"Contact, bhikkhus, is a condition for feeling. What one feels, that one perceives. What one perceives, that one thinks about."

Phassa is crucial because:

- It's the meeting point of experience

- Leads to feeling (vedanā)

- Critical link in dependent origination

⑦ vedanā (Feeling)

There are six types of feeling according to the six sense-doors. Feelings arise in the eye, ear, nose, tongue, body and mind doors.

Analysis of feeling

(a) Feelings in the body

(1) In the eye just only seeing is neutral feeling (upekkhā vedanā)

(2) In the ear just only hearing is neutral feeling (upekkhā vedanā)

(3) In the nose just only smelling is neutral feeling (upekkhā vedanā)

(4) On the tongue just only tasting is neutral feeling (upekkhā vedanā)

(5) In the body, pleasant and unpleasant feelings (sukha and dukkha, vedanās) arise.

Therefore with the whole physical body, pleasant and unpleasant and neutral feelings can arise.

(b) Feelings in the mind

(1) With the pleasant feeling in/on the body and pleasant mental feeling (somanassa vedanā) arises.

(2) With the unpleasant feeling in/on the body and unpleasant mental feeling (domanassa vedanā) arises.

(3) With equanimity to things and neutral mental feeling (upekkhā) arises.

Therefore in the mind, pleasant, unpleasant and neutral feelings can arise. Combine all the body and mind feelings together only have 3 kinds of feelings i.e., pleasant, unpleasant and neutral feelings (sukha, dukkha, and upekkhā vedanā)

Classification by Sense Doors:

A. Physical Feelings (Kāyika Vedanā):

Eye Door:

- Only upekkhā (neutral) when just seeing

Ear Door:

- Only upekkhā when just hearing

Nose Door:

- Only upekkhā when just smelling

Tongue Door:

- Only upekkhā when just tasting

Body Door:

- Sukha (pleasant physical feeling)

- Dukkha (unpleasant physical feeling)

- Upekkhā (neutral feeling)

B. Mental Feelings (Cetasika Vedanā):

1. Somanassa (mental pleasure):

- Arises with pleasant bodily experiences

- Connected to wholesome or unwholesome states

2. Domanassa (mental displeasure):

- Arises with unpleasant bodily experiences

- Always connected to unwholesome states

3. Upekkhā (mental neutrality):

- Arises with neutral experiences

- Can be wholesome or unwholesome

Final Classification (Three Basic Types):

1. Sukha (pleasant)

2. Dukkha (unpleasant)

3. Upekkhā (neutral)

As stated in SN 36.6:

"Whether it is pleasant feeling, painful feeling, or neutral feeling, both internal and external - this is called feeling."

Important Points:

- Initial sense contact always produces neutral feeling

- Mental reactions create subsequent pleasant/unpleasant feelings

- Understanding vedanā is crucial for:

- Mindfulness practice

- Breaking the chain of dependent origination

- Development of equanimity

⑧ taṇhā (Craving)

taṇhā means wanting, craving; and has 3 types:

(1) Kama taṇhā—craving to the 5 cords of sensual pleasures.

(2) Bhava taṇhā—craving for existence.

(3) Vibhava—taṇhā without knowledge and not wanting any existence.

The differences between (1) and (2) are; craving for external objects is kamma taṇhā and for the internal khandha is bhavataṇhā. Their nature is greed (lobha).

Three Types of Craving:

1. Kāma-taṇhā (Sensual Craving):

- Craving for the five sense pleasures:

Visible forms

Sounds

Smells

Tastes

Tactile sensations

- Directed towards external objects

- Example: craving for food, music, pleasant sights

2. Bhava-taṇhā (Craving for Existence):

- Craving for continued existence

- Directed towards internal aggregates (khandhas)

- Associated with eternalist views

- Includes desire for:

Continued existence

Rebirth

Becoming something

3. Vibhava-taṇhā (Craving for Non-existence):

- Craving for annihilation

- Associated with nihilistic views

- Includes:

Desire for death

Wish to escape existence

Denial of kamma and rebirth

Key Points:

- All forms of taṇhā are rooted in lobha (greed)

- As stated in SN 56.11 (Dhammacakkappavattana Sutta):

"This is the noble truth of the origin of suffering: it is this craving which leads to renewed existence..."

Important Distinctions:

- Kāma-taṇhā → external objects

- Bhava-taṇhā → internal existence

- Both perpetuate saṃsāra

⑨ upādāna (Clinging)

There are 4 kinds of clinging;

(1) Kāmupādāna—clinging to the 5 cords of sensual pleasure.

(2) Diṭṭhupādāna—clinging to the 62 kinds of wrong views.

(3) Sīlabbatupādāna clinging to rites and ceremonies (One Burmese teacher said, clinging to wrong practices are the right meaning, e.g., such practices as behave like a dog, a cow, etc. as mentioned in some suttas)

(4) Attavādupādāna—Clinging to the doctrine of self, 20 types of identity views (sakkāya diṭṭhi).

Four clingings, and combine together only has two. (1) is clinging with taṇhā. (2), (3) and (4) are clinging with diṭṭhi (views). taṇhā becomes stronger is upādāna. Both of them are lobha nature.

Four Types of Clinging:

1. Kāmupādāna (Sensual Clinging):

- Strong attachment to five sense pleasures

- Intensified form of kāma-taṇhā

- Nature: lobha (greed)

2. Diṭṭhupādāna (View Clinging):

- Attachment to 62 wrong views

- Includes:

Eternalism

Nihilism

Wrong philosophical views

- Nature: diṭṭhi (wrong view)

3. Sīlabbatupādāna (Ritual/Practice Clinging):

- Attachment to ineffective spiritual practices

- Nature: diṭṭhi (wrong view)

4. Attavādupādāna (Self-doctrine Clinging):

- 20 types of sakkāya-diṭṭhi (identity view)

- Views about self in relation to:

Form (rūpa)

Feeling (vedanā)

Perception (saññā)

Mental formations (saṅkhāra)

Consciousness (viññāṇa)

- Nature: diṭṭhi (wrong view)

Consolidated Classification:

1. Taṇhā-based clinging (Kāmupādāna)

2. Diṭṭhi-based clinging (remaining three)

As mentioned in MN 11:

"Whatever view-clinging there is, all that is connected with the effluents, with the assumption [of a self]."

Key Points:

- Upādāna is stronger than taṇhā

- All forms lead to continued existence

- Breaking these attachments is crucial for liberation

⑩ Kammabhava (existence)

Kammabhava means kammically active process of existence or actions conditioning for existence. In the diagram of the D. A. process, kammabhava at sec ③ was written with incomplete form; such as:

It means Kamma and Bhava could be connected or disconnected. They are still connected for worldlings to sekhas (sotāpanna to anāgāmin); but not for arahants, pacceka-buddhas and Buddhas. Why is that? Because upapattibhava and kammabhava combine together only become completion (upapattibhava—passive or resultant process of existence). For an arahant it's only functional kamma and no more existence. In the original 12 factors of D. A. process was written as bhava only. Under the influence of clinging one engages in actions that are accumulated as kammas.

There are 3 types of kamma;

(1) Bodily action

(2) Verbal action

(3) and Mental action.

Bodily action has 3 kinds:

(a) Taking life

(b) Stealing

(c) Sexual misconduct.

Verbal action has 4 kinds:

(a) Telling lies

(b) Malicious Speech

(c) Harsh speech

(d) Frivolous talks

Mental action has 3 kinds:

(a) Covetousness (abhijjhā)

(b)Ill-will (Vyāpāda)

(c)Wrong view—not believing in kamma.

All these 10 negative kammas are called 10 unwholesome dhamma (akusala dhamma) or 10 duccarita dhamma (misconducts) or 10 apuññābhisaṅkhāra (black kammas). These dhammas can lead to bad destinations (dugati). To avoid them become 10 wholesome dhamma (kusala dhamma) or 10 good conducts (sucarita dhamma) or 10 puññābhisaṅkhāra, (white kammas). These can lead to good destinations (sugati).

The 3 wholesome mental actions (mano kusala kamma)are:

(1) Anabhijjhā—joy and gladness in others' successes.

(2) Avyāpāda—has metta (loving kindness) on others.

(3) Sammādiṭṭhi—right view, here is believing in the law of kamma.

The differences between saṅkhāra and kammabhava are:

(1) Saṅkhāra was past kamma and kammabhava is the present one.

(2) Saṅkhāra had given the result and kammabhava not yet.

(3) The result of saṅkhāra had already arisen and can't do anything about it. The result of kammabhava is not arising yet. So with the help of a good teacher and practice can make it becomes fruitless.

Kammabhava Components:

1. Active Process (Kamma):

Three types of action:

A. Bodily Actions (Kāya-kamma):

- Pāṇātipāta (killing)

- Adinnādāna (stealing)

- Kāmesu micchācāra (sexual misconduct)

B. Verbal Actions (Vacī-kamma):

- Musāvāda (lying)

- Pisuṇavācā (malicious speech)

- Pharusavācā (harsh speech)

- Samphappalāpa (frivolous talk)

C. Mental Actions (Mano-kamma):

- Abhijjhā (covetousness)

- Vyāpāda (ill-will)

- Micchādiṭṭhi (wrong view)

2. Wholesome Counterparts:

Mental wholesome actions:

- Anabhijjhā (rejoicing in others' success)

- Avyāpāda (loving-kindness)

- Sammādiṭṭhi (right view regarding kamma)

Key Distinctions between Saṅkhāra and Kammabhava:

1. Temporal Difference:

- Saṅkhāra: Past kamma

- Kammabhava: Present kamma

2. Result Status:

- Saṅkhāra: Results already manifested

- Kammabhava: Results pending

3. Modifiability:

- Saṅkhāra: Cannot be changed

- Kammabhava: Can be modified through practice

For Arahants:

- Actions become purely functional (kiriya)

- No new kamma formation

- No future existence generated

Kammabhava is explained in several important texts:

1. In MN 41 (Saleyyaka Sutta), the Buddha explains the three types of kamma:

"Monks, there are these three types of kamma: bodily kamma, verbal kamma, and mental kamma."

2. In AN 10.176 (Cunda Sutta), the Buddha explains both wholesome and unwholesome actions:

"There are, Cunda, three ways of being unwholesome in bodily action... four in verbal action... three in mental action..."

3. The relationship between kammabhava and Dependent Origination is detailed in SN 12.2 (Vibhaṅga Sutta):

"And what is becoming (bhava)? There are these three kinds of becoming: sense-sphere becoming, form-sphere becoming, formless-sphere becoming."

⑪ jāti (Birth)

Getting a new life or khandhas.

There are 4 kinds of births:

(1) Born from a mother's womb—jalābuja.

(2) Born from an egg—aṇdaja.

(3) Born from inside the woods, bamboos, moss, decomposed meats and fishes, these beings attached to these things saṁsedaja (many kinds of worms and can be regarded as natural cloning).

(4) Spontaneous births—opapātika (e.g., heavenly beings)—having their full grown sizes with births.

The differences between (3) and (4) are: saṁsedaja beings were rare and small and grown up slowly, e.g., lotus born human.

Beings also can have different numbers of khandha. Some have 5 khandhas, some have 4 mind khandhas (e.g., arūpabranma) and some only have the physical khandha (e.g., non-percipient beings).

Four Types of Birth (Yoni):

1. Jalābuja (Womb-born):

- Humans and most mammals

- Referenced in AN 4.123

2. Aṇḍaja (Egg-born):

- Birds, reptiles, some fish

- Also mentioned in AN 4.123

3. Saṃsedaja (Moisture-born):

- Small organisms born from decomposition

- Characteristics:

Small in size

Slow growth

Rare occurrence

4. Opapātika (Spontaneous birth):

- Devas and some other beings

- Full-sized at birth

- Referenced in AN 4.123

Khandha Configurations:

1. Five Khandhas:

- Most beings in kāma-loka

- All physical and mental aggregates

2. Four Khandhas:

- Arūpa-brahmas

- Mental aggregates only

3. One Khandha:

- Asañña-satta (non-percipient beings)

- Only rūpa-khandha

In AN 4.123, the Buddha explains these four modes of birth as part of understanding the cycle of existence.

⑫ Jara, maraṇa (Ageing and death)

There are 4 kinds of death

(1) Die after kammic energy has consumed—kammakkhaya maraṇa.

(2) Die after life span has consumed Āyukhaya maraṇa.

(3) Die after with both kammic energy and life span have consumed- ubayakkhaya maraṇa.

(4) Die after the physical process is cutting off with destruction—upaghātaka maraṇa. (e.g., killed by accident).

Note on Kammabhava:

On the factor of kammabhava and has mentioned about the bodily action—kāya kamma. It doesn't include taking intoxicants (liquors and drugs). Also, we can't find it in the 10 unwholesome kammas. In the 5 precepts the last one is abstinence from intoxicants.

We know that it's very harmful to human beings and society and no doubts about it. If we break this one precept and can break all the other four. Even the Buddha mentioned about its future result was not good. So why don't we find it in the 10 unwholesome kammas? A Burmese teacher said that it was including in the sexual misconduct.

But he didn't explain the reason. Truly, sexual desire is intoxicating. Because of sexual desire, some had done unlawful and wrong sexual practices. Such as adhamma rāga and micchā dhamma mentioned in some suttas, moral of humans was degenerated when the time came. Nowadays we can see more and more these things in society.

Four Types of Death (Maraṇa):

1. Kammakkhaya maraṇa:

- Death due to exhaustion of kammic force

- Referenced in Visuddhimagga XVI

2. Āyukkhaya maraṇa:

- Death due to exhaustion of natural lifespan

- Also in Visuddhimagga XVI

3. Ubhayakkhaya maraṇa:

- Death due to both kammic and lifespan exhaustion

- Detailed in Abhidhamma texts

4. Upacchedaka maraṇa:

- Untimely death through external causes

- Mentioned in commentarial literature

Regarding Intoxicants (Surāmeraya):

The absence of intoxicants from the 10 unwholesome kammas (akusala-kamma) while being included in the Five Precepts can be understood through:

1. AN 8.40 (Vipāka Sutta):

- Shows how intoxication leads to breaking other precepts

- Acts as a gateway to other unwholesome actions

The connection to sexual misconduct (kāmesu micchācāra):

- Both involve loss of mindfulness

- Both can lead to heedlessness (pamāda)

- Referenced in AN 5.213

Mogok Cycle Diagram — One-Page Build Guide (Checklist + Slide Order)

A) Canvas & global styles

• Canvas: Legal size, landscape, 300 dpi (print-ready).

• Header: Left “The Office of Siridantamahapalaka”, centered logo, right series code (e.g., “DO-Q&A • 101”). Match the spacing/weight shown in your deck. blogger.googleusercontent.com

• Footer: Left website, center “IMR Program”, right “Created By Sao Dhammasami”. blogger.googleusercontent.com

• Language: English labels with Pāli italicized; keep Burmese off the diagram face. blogger.googleusercontent.com

• Typography: Clear, uniform label size; no wedge-interior text; all labels sit outside the ring. blogger.googleusercontent.com

B) Layer stack (top → bottom)

1. Header/series code

2. Legends: left gutter = C1/C2/C3 list; tiny ①–④ captions on rim when used; no legends inside wedges. blogger.googleusercontent.com+1

3. Text labels (12 link titles) outside the ring, orientation locked. blogger.googleusercontent.com

4. Chords (C1–C3) when teaching connections; short dashed lines that do not cross text. blogger.googleusercontent.com

5. Rim overlays (choose one per slide):

   • Four time segments (thin colored outer ring). blogger.googleusercontent.com

   • Two-Truths ring (thin inner ring around the wheel). blogger.googleusercontent.com

6. Wedge fills (only for vaṭṭa slides): Kilesa/Kamma/Vipāka membership coloring. Don’t mix with time rings on the same slide. blogger.googleusercontent.com

7. Wheel base (12 equal wedges), with faint crosshair and 12 radial dividers; keep the hub clean. blogger.googleusercontent.com

8. Background + footer

C) Geometry & placements

• Order (clockwise): Avijjā → Saṅkhāra → Viññāṇa → Nāma-rūpa → Saḷāyatana → Phassa → Vedanā → Taṇhā → Upādāna → (Kamma-)Bhava → Jāti → Jarāmaraṇa. Place titles outside at the wedge mid-angles. blogger.googleusercontent.com

• Time arcs (outer rim): ① Past Cause (1–2), ② Present Effect (3–7), ③ Present Cause (8–10), ④ Future Effect (11–12). Use thin colored arcs with small “①–④ + caption” outside the wheel. blogger.googleusercontent.com

• Two truths (inner ring): Samudaya-sacca spans ① + ③; Dukkha-sacca spans ② + ④. Keep ring thin and labels off the wedges. blogger.googleusercontent.com

• Two roots (teaching slide): Highlight Avijjā (link 1) and Taṇhā (link 8) wedges only. blogger.googleusercontent.com

• Three connections (chords):

  • C1: Saṅkhāra → Viññāṇa

  • C2: Vedanā → Taṇhā

  • C3: Bhava → Jāti
    Show as short dashed chords; list “C1/C2/C3” in the left gutter. blogger.googleusercontent.com

D) Color logic (what goes where)

• Rings teach time/truths (thin outline bands) — never fill wedges here. blogger.googleusercontent.com+1

• Wedge fills teach vaṭṭas (category membership):

  • Kilesa-vaṭṭa = Avijjā, Taṇhā, Upādāna

  • Kamma-vaṭṭa = Saṅkhāra, Bhava

  • Vipāka-vaṭṭa = Viññāṇa … Vedanā, and Jāti–Jarāmaraṇa
    (Use the same three colors as your “Three Vaṭṭas — Wedge Coloring” slide.) blogger.googleusercontent.commyanmarnet.net

E) Slide order (match your published set)

1. Master Overview (wheel + time rim + C1–C3 legend). blogger.googleusercontent.com

2. Two Roots — Past & Present (highlight 1 & 8). blogger.googleusercontent.com

3. Two Noble Truths across Four Segments (inner ring overlay). blogger.googleusercontent.com

4. Four Layers and Periods (outer rim arcs ①–④). blogger.googleusercontent.com

5. Twelve Factors — Orientation Reference (clean labels). blogger.googleusercontent.com

6. Wheel with 12 Labels — Orientation Locked (same, for teaching sequence). blogger.googleusercontent.com

7. Three Links (C1/C2/C3) (show the chords). blogger.googleusercontent.com

8. Three Vaṭṭas — Wedge Coloring (category membership). blogger.googleusercontent.com

9. Three Periods (Kāla) (time rim only). blogger.googleusercontent.com

10. Twenty Modes — 5×4 Grid on Wheel (light radial grid tally). blogger.googleusercontent.com

F) Doctrine anchors (for teacher notes)

• Origin & cessation formula (SN 12.1–12.2) underpins the clockwise “with-the-grain” build and the optional reverse/cessation arrow when needed. SuttaCentral+1

• Eight headings to memorize (Two roots; Two truths; Four layers; Twelve links; Three connections; Three vaṭṭas; Three periods; Twenty modes) — aligns with Mogok expositions. nanda.online-dhamma.net

G) QA (run before export)

• 12 labels outside the rim; none inside wedges. blogger.googleusercontent.com

• Time segments shown only as thin outer arcs; truths only as thin inner ring; never mixed with vaṭṭa fills on the same slide. blogger.googleusercontent.com+2blogger.googleusercontent.com+2

• C1/C2/C3 chords don’t cross text; legend placed in left gutter. blogger.googleusercontent.com

• Two-roots slide highlights only 1 (Avijjā) and 8 (Taṇhā). blogger.googleusercontent.com

• Vaṭṭa membership coloring exactly matches the “Three Vaṭṭas” slide. blogger.googleusercontent.com

• Optional “reverse/cessation” arrow used only on doctrine slide tied to SN 12.1–12.2 quotation. SuttaCentral+1

• Header/footer text exactly as in Master Overview; no overflow; safe margins respected.