The Paṭṭhāna (Conditional Relations) and Buddhist meditation: application of the teachings in the Paṭṭhāna in Insight (Vipassanā) Meditation Practice

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The Paṭṭhāna (Conditional Relations) and Buddhist Meditation: Application of the
Teachings in the Paṭṭhāna in Insight (Vipassanā) Meditation Practice
Kyaw, Pyi. Phyo
SOAS, London
This paper will explore relevance and roles of Abhidhamma, Theravāda
philosophy, in meditation practices with reference to some modern Burmese meditation
traditions. In particular, I shall focus on the highly mathematical Paṭṭhāna, Pahtan in
Burmese, the seventh text of the Abhidhamma Piṭaka, which deals with the functioning of
causality and is regarded by Burmese as the most important of the Abhidhamma
traditions. I shall explore how and to what extent the teachings in the Paṭṭhāna are applied
in insight (vipassanā) meditation practices, assessing the roles of theoretical knowledge of
ultimate realities (paramattha-dhammā)1 in meditation. In so doing, I shall attempt to
bridge the gap between theoretical and practical aspects of Buddhist meditation.
While scholars writing on Theravāda meditation - Cousins,2 King3 and Griffiths4
for example - have focused on distinction between insight meditation (vipassanā) and
calm meditation (samatha), this paper will be the first to classify approaches within
vipassanā meditation. Vipassanā meditation practices in contemporary Myanmar can be
classified into two broad categories, namely, the theoretical based practice and the non-
theoretical based practice. Some Burmese meditation masters, Mohnyin Sayadaw Ven. U
Sumana (1873-1964)5 and Saddhammaransī Sayadaw Ven. Ashin Kuṇḍalābhivaṃsa
(1921- ) and Pa-Auk Sayadaw Ven. Āciṇṇa (1934- ) for example, teach meditators to
have theoretical knowledge of ultimate realities. While these meditation masters
emphasize theoretical knowledge of the ultimate realities, other meditation masters such
as the Sunlun Sayadaw Ven. U Kavi (1878-1952) and the Theinngu Sayadaw Ven. U
Okkatha (1912-1973) insist on actual meditation practice, i.e. meditation sittings, without
any prior theoretical training.6 My investigation in the present paper will focus on the
theoretical-based meditation practice.
In the eyes of Burmese Buddhists, the philosophical teachings in the Abhidhamma
play a crucial role in meditation practices. Kornfield, writing on Buddhist meditation
masters in Myanmar and Thailand, rightly observes that “there is probably more emphasis
and made use of the Abhidhamma teachings in [Myanmar] than in any other Buddhist
country”.7 Moreover, Braun, working on the Ledi Sayadaw’s8 biography and works in
relation to the modern insight meditation movement, highlights that “Abhidhamma, in
1 See below on detailed explanation of the ultimate realities.
2 Cousins 1973: 115-131.
3 King 1980.
4 Griffiths 1981: 605-624.
5 Kornfield 1996: 193-206.
6 See Kyaw (forthcoming) on discussion with regards to how Sunlun Sayadaw and Theinngu Sayadaw transformed
their lives through their meditation practice with no formal teaching on theoretical aspect before and during their
practice.
7 Kornfield 1996: 193.
8 The Ledi Sayadaw (1846-1923) was an influential Burmese monk. He is well-known for his scholarly works and
vipassanā meditation method. It is believed that the British authorities in Burma arranged through Rangoon University
College, then under Calcutta University, to award D.Litt to Ledi Sayadaw in 1911, the same year he was conferred on
the aggamaha-pandita title. Ledi Sayadaw was among the best known scholars of his generation; he wrote 105 books in
total in both Burmese and Pāli. He wrote two works on the topic of Paṭṭhāna: Paṭṭhānuddesa-dīpanī in Pāli and the
Burmese translation of Paṭṭhānuddesa-dīpanī-nissaya.

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Ledi’s view, is a vital part of the practice of meditation which is open to all and from
which all, at least to some degree, can benefit”.9 Thus, Ledi Sayadaw and other
meditation masters in contemporary Myanmar advocate people to learn the Abhidhamma
teachings - mainly through the Abhidhammatthasangaha, Thingyo in Burmese - to the
best of their abilities. Based on my research into the living tradition of Abhidhamma in
contemporary Myanmar, a majority of Burmese Buddhists, following advice from such
meditation masters, places emphasis on the study of the Abhidhamma. Therefore, the
study of the Abhidhamma is pervasive within the scholarly circle of both monastic and
lay literati.
To accurately assess the ways in which the Abhidhamma study is helpful for
meditation from anthropological perspective is beyond the scope of this paper.
Nevertheless, it challenges the argument proposed by some people that Buddhist
philosophical teachings have no practical value. Kalupahana writing on the Buddhist
causality and philosophy of relations (i.e. the Paṭṭhāna) in the 1960s argues that the
Buddha and his immediate successors were not interested “in the way or manner in which
things are related [as described in the Paṭṭhāna] but only in the things themselves which
are so related [as given in dependent origination]”.10 (See below for detail explanation of
the Paṭṭhāna.) This is because, according to Kalupahana, “the Buddha must have thought
of the futility of discoursing on the analysis of the various ways in which phenomena are
related one another”.11 Hence, he sees Paṭṭhāna as arising from the development of
scholasticism that was reacting against the Brahmanical schools after the final
enlightenment of the Buddha. Although this view is a viable analysis from the historical
and philosophical perspectives, it poses two implications for the traditional Theravāda
Buddhists. First, it implies that the Abhidhamma-piṭaka and hence the Paṭṭhāna are not
the words of the Buddha, i.e. not Buddha-vacana, which challenges the traditional view.
Second, Kalupahana’s view of Paṭṭhāna as a philosophy of relations with no practical and
meditative values contrasts sharply with the living tradition of Paṭṭhāna in Burmese
Buddhism, where Paṭṭhāna is applied in meditation practices as we will see below.
The Paṭṭhāna: the teaching of the anattavāda by highlighting how dhammas are
interrelated through infinite permutations of conditional relations
Before I explore how the teachings in the Paṭṭhāna are applied in meditations, I
shall briefly outline the place of the Abhidhamma texts in the Theravāda canon, the
Tipiṭaka, and explain what the Paṭṭhāna section of the Abhidhamma Piṭaka teaches. The
Abhidhamma Piṭaka is one of the three main divisions of the Tipiṭaka; the others being
the Sutta Piṭaka, the Collection of Teachings, and the Vinaya Piṭaka, the Collection of
Discipline. It contains what Gombrich calls “systematic philosophy.”12 That is, the
systematization of the teachings that emerged from a refined analytical approach is one of
the features of the Abhidhamma. Along with philosophical systems, “the writings [in
Abhidhamma] include metaphysics, discussion of causality, psychology and
cosmology”.13 There are seven texts in the Abhidhamma Piṭaka and the Paṭṭhāna is the
last of these. The Burmese Tipiṭaka edition of Paṭṭhāna consists of five volumes in total,
while Siamese Tipiṭaka edition comprises six volumes.14 Exegeses of the Paṭṭhāna
include the Pañcappakaraṇa-aṭṭhakathā and the Pañcappakaraṇa-mūlaṭīikā and
9 Braun 2008: 338.
10 Kalupahana 1961: 183.
11 Ibid. 183.
12 Gombrich 2006: 5.
13 Crosby 2005a: 47.
14 Nyanatiloka 1983: 114

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Pañcappakaraṇa-anuṭīkā.15 Three main sections of the Paṭṭhāna are the Paccayuddesa, the
‘Enumeration of the [24] Conditions’, the Paccayaniddesa, the ‘Analytical Exposition of
the Conditions’, and the Paṭiniddesa (lit. trans. ‘coming back to a subject again’). The
Paṭiniddesa makes up the rest of the Paṭṭhāna and explains the interrelations between
phenomena in a great detail. The Paccayuddesa and Paccayaniddesa are well known
amongst the lay people and ritualistically recited by most Burmese Buddhists, while the
Paṭiniddesa is the focal of scholastic study in Paṭṭhāna studies.
Mula-pahtan Sayadaw Ven. U Nārada of Myanmar, an expert in the Paṭṭhāna,
explains the teachings in the Paṭṭhāna as follows.
“In the methods of the Four Noble Truths and Dependent Origination,
only the manifested causes and effects [i.e. phenomena such as avijjā,
taṇhā etc.] are considered. But, in Paṭṭhāna, the forces [i.e. 24
conditions] that bring about the relations between the causes and effects
are also taken into account and it is with these forces that this subject
[i.e. Paṭṭhāna] is primarily concerned”.16
In order to understand Paṭṭhāna, it is crucial to see it through the lens of Abhidhamma
themes. That is, in the Theravāda Abhidhamma, there are four ultimate realities
(paramattha-dhammā): consciousness (citta), mental concomitants (cetasika), matter
(rūpa) and nirvana (nibbāna).17 Although ‘paramattha-dhammā’ is translated as ‘ultimate
realities’, it does not mean as a ‘reality’ in sense of having some kind of ontological
status. It should be understood as a part of a process, which reflects the Theravadins’
view of dhamma as “less reified, more experiential kind”.18 Moreover, according to
Karunadasa, the description of dhammas as paramattha is understood in terms of their
objective existence (paramatthato vijjamānatā).19 This refers to the fact that the mental
and material dhammas represent the utmost limits to which the analysis of empirical
existence can be stretched.
In the Paṭṭhāna, the final analysis of any relationships between the conditioning
states (paccaya-dhammā)20 and conditioned states (paccayupanna-dhammā) resorts to the
four ultimate realities. Nibbāna in the Abhidhamma terms is expressed as ‘unconditioned
element’ (asaṅkhatā-dhātu) - i.e. that which is not produced by any cause or condition.21
By definition, it cannot be a conditioned state. The other three ultimate realities – citta,
cetasika and rūpa – can be both conditioning states and conditioned states. In other words,
the Paṭṭhāna explains specific relations and correlations between the four ultimate
realities by highlighting the conditioning forces involved in and acting on these relations.
The table below gives a simplified description of the basic elements of Paṭṭhāna.
15 von Hinuber 1996: 74-75.
16 Narāda 1969: xi.
17 The four ultimate realities are broad categories given in the Abhidhammatthasaṅgaha, (see Bodhi 2000: 25-27). The
first three ultimate realities can be analyzed into a more refined dhammas. For example, there are 89 cittas, 52 cetasikas
and 28 rūpas, and they can then be analyzed further.
18 Cousins 1983-84: 107.
19 See VsmṬ 227; Mvn 258; ItiA 142 cit. in Karunadasa 1996: 14.
20 Although I have translated dhamma as ‘phenomenon’ in other sections, when explaining the concept of the Paṭṭhāna I
shall translate it as ‘state’ because the word ‘state’, I think, is more in line with the concept of the momentariness - i.e.
constantly arising and dissolution of cittas, cetasikas and rūpas. Moreover, Gethin suggests that dhammas as “the basic
mental and physical ‘state’” (2004: 516), and that dhammas are “qualities that constitute experience or reality is to be
related to the usage of dhamma at the end of a bahuvrīhi compound in the sense of a particular nature or quality
possessed by something”. (2004: 533) In this context, where dhamma is used at the end of a bahuvrīhi compound, it is
more appropriate to translate it as ‘state’. ‘Paccaya-dhammā’ is thus understood as ‘conditioning states’, highlighting
‘qualities’ or ‘functions’ possessed by the ultimate realities or dhammas.
21 See Cousins (1983-84: 95-109) on the interpretations of the concept of nibbāna in the Pāli Abhidhamma.

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Conditioning states
(paccaya-dhammā)
Conditioned states
(paccayuppanna-dhammā)
Conditioning forces
(satti)
X Y Z
 X refers to conditioning states, where X can be any of the four ultimate realities. A
‘conditioning state’ is a cause on which its effect is dependent.
 Y refers to conditioned states, where Y can be any of the three ultimate realities,
except nibbāna. A ‘conditioned state’ is the effect that results from a cause.
 Z represents conditioning forces, where Z is any of the 24 conditions, e.g. root
condition (hetu-paccaya), object condition (ārammaṇa-paccaya) etc., in the Paṭṭhāna.
(See Table 1 for explanation of the 24 conditions.) In other words, the 24 conditions
are conditioning forces (satti) that act on the conditioning states in order to cause
conditioned states. A ‘conditioning force’ is something that has the power (Pāli: satti,
Burmese: that-ti) to bring about or accomplish or cause the effect to arise. The distinct
feature of the method of Paṭṭhāna is the 24 conditioning forces - i.e.: the functions of
the 24 conditions. Through these 24 conditioning forces, the conditioning states give
rise to conditioned states. However, the 24 conditioning forces are not separate
entities from the conditioning states. “Just as the hotness of chilies is inherent in the
chilies and cannot exist without them, so too the conditioning forces inherent in the
conditioning states and cannot exist without them. All conditioning states have their
particular force, and this force enables them to cause the arising of the conditioned
states”.22
Here, X and Y are related by Z. For example, considering the first condition of the
24 conditions, the root condition (hetu-paccaya), in the Paccayaniddesa, it is stated that
“The roots are related to the states which are associated with roots, and the matter
produced thereby, by root condition”.23 In this relation, the ‘roots’ - i.e. three wholesome
dhammas (non-greed, alobha; non-hatred, adosa; non-delusion, amoha) and three
unwholesome dhammas (greed, lobha; hatred, dosa; delusion, moha) - are the
conditioning states, X. The ‘states which are associated with roots, and the matter
produced thereby’ - namely, 71 rooted cittas,24 52 cetasikas, rooted mind-produced matter
and rooted rebirth-kamma-produced matter25 - are the conditioned states, Y. These causes
(X) and effects (Y) are related singly by the root condition (Z).26 Root condition is a
condition where a conditioning state, lobha for example, functions like a root by
imparting firmness and fixity to the conditioned states, e.g. cittas rooted in lobha, their
associated cetasikas and matters. Here, lobha is both a conditioning state and a
conditioning force, for a conditioning force is not a separate entity from the conditioning
state, as shown above. In other words, lobha causes the arising of cittas rooted in lobha
22 Bodhi 2000: 294.
23 Nārada 1969: 2.
24 Out of 89 cittas, 71 of them are called rooted cittas because they have wholesome and unwholesome dhammas as
their principle causes, or roots. See footnote 37 on unwholesome rooted cittas.
25 Out of two types of mind-produced matter, namely, rooted mind-produced matter (sahetuka-cittajarūpa) and non-
rooted mind-produced matter (ahetuka-cittajarūpa), only rooted mind-produced matter is applicable here. In terms of
kamma-produced matter (kammajarūpa), i.e. current kamma-produced matter (pavatti-kammajarūpa) and rebirth
kamma-produced matter (paṭisandhi-kammajarūpa), the conditioning states of 6 roots give rise to only the rebirth
kamma-produced matter. Since there are two types of rebirth kamma-produced matter: rooted and non-rooted, rooted
rebirth kamma-produced matter are caused by the 6 roots.
26 In the Paṭiniddesa, we find that the relationships between X and Y are determined by many different, and in some
sense infinite, permutations of conditioning forces.

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and their associated cetasikas and rūpas through its special force, namely, grasping and
clinging. Therefore, a conditioning force is inherent characteristics of the dhammas.
According to Mula-pahtan Sayadaw and Karunadasa, the Paṭṭhāna is the teaching
of the doctrine of no-self, anattavāda. The Paṭṭhāna explicitly rejects the doctrine of ‘self’
(attavāda) at two levels. First, the Paṭṭhāna emphasizes multiplicity of interrelationships
between conditioning states and conditioned states through 24 conditions. Thus, the
arising of the conditioned states is “not at the will and mercy of any being [i.e. a creator
or a ‘self’]”.27 Second, the interrelatedness and interdependence of these dhammas are not
explained on the basis of the dichotomy between conditioning states and conditioning
forces. Such dichotomy “leaves the door open for the intrusion of the doctrine of a
substantial self (attavāda)”.28 Any given dhamma can be both a conditioned state and a
conditioning force, as we have seen above. This non-duality between conditioning states
and conditioning force accentuates that there is no independent creator or ‘self’ that may
influence conditioning states to give rise to conditioned states. In other words, if
conditioning states and conditioning forces are separate entities, then we could say that an
independent entity, which might be attributed as a ‘self’, is acting on a relation between a
conditioning state and a conditioned state. Thus, we can say that the Theravāda
Abhidhamma, viz., the Paṭṭhāna leave no loophole for the attavāda to exist.
Table 1: Brief explanation of the 24 conditions in the Paṭṭhāna29
Conditions, paccayas Explanation
Root condition, hetu-paccaya A condition that is the firm foundation of conditioned states, like a
root.
Object condition, ārammaṇa-
p
accaya A condition that is the prop or support of conditioned states.
Predominance condition,
adhipati-paccaya
A condition that is the predominant factor for conditioned states to
arise.
Proximity condition, anantara-
p
accaya
It is a condition for phenomena to arise again and again in succession
without interval.
Contiguity condition,
samananatara-paccaya
According to the Visuddhimagga (XVII, 74), anantara and
samanantara are different in name, but the same in meaning.
Co-nascence condition,
sahajāta-paccaya
Sahajāta means that which has arisen together. Thus, a conditioning
state, on arising, causes the conditioned states to arise
simultaneously with it.
Mutuality condition,
aññamañña-paccaya
Just as three sticks of a tripod give each other consolidating support,
some phenomena condition one another reciprocally.
Support condition, nissaya-
p
accaya
This condition refers to phenomena which are arising together with
the phenomena they condition, and to phenomena which have arisen
p
reviously to the phenomena they condition by giving support.
Decisive support condition,
upanissaya-paccaya
It refers to a phenomenon assists another phenomenon by being a
p
owerful inducement or a decisive support.
Pre-nascence condition,
p
urejāta-paccaya
It refers to a relation where something that has arisen earlier
becomes a support to something else which arises later.
27 Nārada 1996: xiii.
28 Karunadasa 1996: 7.
29 This brief description of the 24 conditions are based on the works by Nyanatiloka (1983), Karunadasa (2010) and
Gorkom (2010).

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Conditions, paccayas Explanation
Post-nascence condition,
p
acchājāta-paccaya
It refers to a relation where something which having arisen later
becomes a support to something else which has arisen earlier.
Repetition condition, āsevana-
p
accaya
It is where a phenomenon helps towards the competency and
strength of the succeeding phenomena by way of repetition, just as
all the preceding applications to study etc.
Kamma condition, kamma-
p
accaya
Kamma is volition, which is a mental concomitant that arises with
each citta. Therefore, it refers to a relation where volition directs the
associated dhammas to accomplish their functions.
Kammic-result condition,
vipāka-paccaya
A condition that assists other associated karmic-resultant phenomena
by its passive nature - i.e. not have other activity.
N
utriment condition, āhara-
p
accaya
It is when a conditioning state maintains and supports the growth and
development of the conditioned states. Just like the physical
nutriment sustains the physical body, the three mental nutriments,
i.e. contact, volition and consciousness, sustain the mental activities.
Faculty condition, indriya-
p
accaya
The conditioning state has leadership, great control, over the
conditioned states. Indriyas are leaders each in their own field.
Jhana condition, jhāna-paccaya
A condition that can burn the hindrances away in the sense of the
j
hāna-factors which are developed in concentration meditation - i.e.
absorption, jhāna.
Path condition, magga-paccaya
The Path condition is so called because it relates to the conditioned
state by causing it to function as a means of reaching a particular
destination.
Association condition,
sampayutta-paccaya
This condition refers to all mental and only mental phenomena as
they aid one another by their being inseparably associated.
Dissociation condition,
vippayutta-paccaya
It refers to a relationship where mind and matter is not one of
association.
Presence condition, atthi-
p
accaya
This condition refers to the presence of any phenomena aiding the
rise of other phenomena.
Absence condition, natthi-
p
accaya
It refers to phenomena that have just passed, which through their
absence are aiding the mental phenomena immediately following
after them, by giving them an opportunity to arise.
Disappearance condition, vigata-
p
accaya
It is when the disappearance of a phenomenon is giving certain other
p
henomena an opportunity to arise.
N
on-disappearance condition,
avigata-paccaya
It means the non-disappearance of any phenomena supports the rise
of other phenomena.
Theoretical based vipassanā meditation traditions in contemporary Myanmar:
We have seen above that Ledi Sayadaw stresses importance of having the
knowledge of the ultimate realities for meditation. Along with Ledi Sayadaw, the Pa-Auk
Sayadaw teaches the meditators to have the theoretical knowledge of the matter, mental
concomitants and consciousness in order to be used in the meditation. To attain
enlightenment, “we must comprehend the impermanent, suffering, and non-self nature of
mentality-materiality and their causes. Without knowing mentality-materiality and their
causes, how can we comprehend that they are impermanent, suffering, and non-self? How
can we practice Vipassanā?”30 Hence, according to the Pa-Auk tradition, one must first
30 Ng, W. K. 2000: 72.

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‘know’ the dhammas (through intellectual acquisition) and then ‘see’ the emptiness of the
dhammas by the three contemplations as mentioned in Visuddhimagga.31 In addition to
advocating the intellectual acquisition of the dhammas prior to meditation practice by
these meditation masters, the Mogok vipassanā meditation tradition, founded by the first
Mogok Sayadaw Ven. Vimala, teaches the law of dependent origination to practitioners
in order to help them with their meditation practice. According to Mogok Sayadaw, one
must listen to the dhamma talks given by meditation teachers, while one is reflecting on
one’s own aggregates (khandhā). Therefore, these vipassanā meditation masters teach
theoretical knowledge of the dhammas as a core foundation for the practice.
The Paṭṭhāna and Vipassanā: the works of the Mohnyin Sayadaw, the
Saddhammaransī Sayadaw and the Bamaw Sayadaw
Turning to meditation teachers who combine the Paṭṭhāna and meditation, the
Mohnyin Sayadaw is one such teacher. He is well-known not only for his scriptural
learning but also for his meditation practice. Thus, he is known amongst the Burmese
Buddhists as both gantha-dhura (vocation of books) and vipassanā-dhura (vocation of
meditation). According to Mohnyin meditation method, the prior knowledge of the
ultimate realities will help meditators to direct their attention to the true nature of all
dhammas in a precise and clear way.32 This means that having proper attention
(yonisomanasīkāra) with regard to the true nature of all dhammas - namely, the
conditional relations between dhammas and the arising and dissolution of these dhammas
- is important for vipassanā meditation. In starting vipassanā, the meditator must
microscopically examine his modes of moving and changes of posture. The meditator
must have proper attention with regard to changes in one’s body and sensation as
‘changing’, i.e. anicca. Thus, he can see the three characteristics - i.e. impermanence
(anicca), suffering (dukkha) and non-self (anatta) - very clearly. The Mohnyin’s approach
begins with the contemplation of body (kāyānupassanā), and progresses through to
sensation (vedanānupassanā) and mind (cittānupassanā). The meditator should
contemplate the experience of the dissolution of mental and physical phenomena
contained in the body. Therefore, his approach gives emphasis on seeing all phenomena
as anicca.
‘The Practice of Paṭṭhāna and Vipassanā’ is one of many works produced by
Mohnyin Sayadaw. Moreover, the following stanza composed by him illustrates the vital
role of the Paṭṭhāna in his teaching.
“By forming a proverb:
‘Literary Paṭṭhāna’, ‘Village Paṭṭhāna’ and ‘My Paṭṭhāna’;
Let’s turn the literary Paṭṭhāna in books into village Paṭṭhāna [through
communal recitation].
But do not be contented with just the village Paṭṭhāna;
Strike to develop it into my Paṭṭhāna [through insight meditation]”.33
(My translation)
Mohnyin Sayadaw encourages people to progress from learning the Paṭṭhāna as
literary work to celebrating the communal recitation ceremonies of the Paṭṭhāna to seeing
the interrelatedness of dhammas thus internalizing the Paṭṭhāna.
31 Kyaw 2011: 5.
32 Kornfield 1996: 194.
33 Sīri 2002: 1-2.

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In his book on the Paṭṭhāna and vipassanā, Mohnyin Sayadaw explains the
Paccayaniddesa section of the Paṭṭhāna in plain Burmese so that wider lay audience can
understand the Paṭṭhāna. Moreover, he writes how a specific condition of the 24
conditions can be used when practicing vipassanā. Since he is an Ābhidhammika, learned
in Abhidhamma, his writing on vipassanā in relation to the Paṭṭhāna is highly technical
and detailed. Therefore, I shall cover an important concept in the Abhidhamma, namely,
the cognitive process (cittavīthi), before turning to specific examples of how 24
conditions are related to vipassanā practice.
According to the Abhidhamma, a cognitive process that occurs through eye-door
(cakkhudvāravīthi) for example consists of seventeen mind-moments (cittakkhaṇa) as
outlined in the chart below.
1 Past life-continuum, atītabhavaṅga
kammically neutral:
indeterminate, abyākata
2 Vibrational life-continuum, bhavaṅgacalana
3 Arrest life-continuum, bhavaṅgupaccheda
4 Five-door adverting, pañcadvārāvajjana
5 Eye-consciousness, cakkhuviññāṇa
6 Receiving consciousness, saṃpaṭicchana
7 Investigating consciousness, santīraṇa
8 Determining consciousness, votthapana
9-15 7 Javana kammically active or neutral: wholesome, kusala or
unwholesome, akusala or indeterminate, abyākata
16 Registration, tadārammaṇa kammically neutral: indeterminate, abyākata
17 Registration, tadārammaṇa
Here, if a visible form as object, having passed one mind-moment (1), enters the
avenue of the eye, the life-continuum34 vibrates for two mind-moments and is arrested (2
and 3). Then, a five-door adverting consciousness arises and ceases adverting to that same
visible form as object (4). Immediately after that, the following consciousnesses arise and
cease: eye-consciousness35 sees that visible form (5), receiving consciousness receives it
(6), investigating consciousness investigates it (7) and determining consciousness
determines it (8). Following this, javana, i.e. active phase of the cognitive process, occurs
for seven mind-moments (9-15). After the javanas, two registration resultants arise
accordingly (16-17). In the context of Abhidhamma, javana is a technical term used to
refer to the active phase of the cognitive process, and it is often left untranslated. Javana
literally means ‘running swiftly’. From the chart above, we can see that the seven javana
mind-moments consist of a series of kusalacittas or akusalacittas or abyākatacittas. The
rate of the occurrence of any of these cittas is very fast at that stage, and hence, it is called
javana. Moreover, if the 9th mind-moment is kusala for example, the rest of the javana
34 Bhavaṅga or life-continuum is the function of consciousness by which the continuity of the individual is preserved.
Bhavaṅgacittas arise and pass away every moment during life when there is no active cognitive process taking place.
Arising and perishing at every moment during this passive phase of consciousness, the bhavaṅga flows on like a stream,
without remaining static for two consecutive moments. Thus, it is called ‘life-continuum’. (Bodhi 2000: 122-123)
35 There are six types of consciousness, namely, eye-consciousness (cakkhuviññāṇa), ear-consciousness (sataviññāṇa),
nose-consciousness (ghānaviññāṇa), tongue-consciousness (jivhāviññāṇa), body-consciousness (kāyaviññāṇa) and
mind-consciousness (manoviññānṇa). Each of the consciousness has corresponding bases (vatthu) and objects
(ārammaṇa). For example, for an eye-consciousness to arise visible form (rūpārammaṇa) must come in contact with
eye-sensitivity (cakkhuppasāda). See Bodhi 2000: 150-152 on the six types of cognitive processes.

9
mind-moments will be kusala. This is because the 9th javana becomes decisive support for
the 10th javana, and so on. Therefore, kusalacittas will occur repeatedly during the javana
stage as it progresses toward the 15th javana mind-moments. In addition, apart from the
seven javana mind-moments, the rest of the 10 mind-moments are kammically
indeterminate, that is, consciousness which cannot be determined in terms of the
dichotomy of wholesome and unwholesome. Therefore, “the javana stage is the most
important from an ethical standpoint, for it is at this point that wholesome or
unwholesome cittas originate”.36 Thus, it can determine kammic quality of the cognitive
process.
Bearing this in mind, we will see how Mohnyin Sayadaw relates the teachings in
the Paṭṭhāna to vipassanā practice. For the root condition, there are three wholesome roots
- alobha, adosa, and amoha - and three unwholesome roots - lobha, dosa, and moha, as
shown above. Mohnyin Sayadaw relates these roots to everyday experiences as follows.
When one encounters pleasant things [e.g. sees pleasant sight], lobha
and moha would arise given that one has improper attention
(ayonisomanasīkāra).37 Similarly, encountering unpleasant things would
lead to arising of dosa and moha if there is ayonisomanasīkāra. Finally,
when one experiences neutral things, moha would arise if there is
ayonisomanasīkāra. Thus, unwholesome javana (akusala javana) [i.e.
unwholesome kamma in the sense of intention] would occur in the
relation to the cognitive process.38
Therefore, if one has ayonisomanasīkāra when one encounters any kind of daily
experiences, unwholesome javanas could arise. Thus, unwholesome roots will cause
unwholesome consciousness, i.e. akusala-citta. In order to have wholesome
consciousness, according to Mohnyin Sayadaw, one must have yonisomanasīkāra. Based
on the writing of Mohnyin Sayadaw, it is not yet clear to me how one should develop
yonisomanasīkāra. In this regard, the writing of Saddhammaransī Sayadaw on how the
Paccayaniddesa section of the Paṭṭhāna is applied in insight meditation practices may
shed light on what it means to have yonisomanasīkāra. Saddhammaransī Sayadaw
explains how to develop yonisomanasīkāra in relation to object condition (ārammaṇa-
paccaya) as follows.
When we encounter pleasant objects (iṭṭhārammaṇa), we should see
them as a result of our past good actions. …Having done good actions
in the past, we experience good things at present. In order to have better
life and achieve nibbāna in the future, it is best to do good actions. This
is how we have to develop yonisomanasīkāra.39
36 Bodhi 2000: 124.
37 According to the Abhidhammatthasangaha, those states of consciousness in which greed is the principal root are
termed “cittas rooted in greed”, and there are 8 of them. Those states of consciousness in which hatred is the principal
root are termed “cittas rooted in hatred”, of which two are enumerated. Those states of consciousness in which delusion
is the principal root are termed “cittas rooted in delusion”, of which two are enumerated. In those cittas rooted in greed
and in those rooted in hatred, delusion is also found as an underlying root. Therefore, greed or hatred is always
accompanied by delusion. (Bodhi 2000: 33)
38 Sumana 1982: 46-47.
39 Kuṇḍalābhivaṃsa 2010: 186-187.

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Here, yonisomanasīkāra can be understood in terms of having a thorough attention
or pondering in order to see the causes or nature certain experiences.40
Both Mohnyin Sayadaw and Saddhammaransī Sayadaw teach the meditator to
have yonisomanasīkāra and develop vipassanā meditation. Based on the writing of
Saddhammaransī Sayadaw, I shall highlight how to practice both yonisomanasīkāra and
vipassanā with regards to sensation (vedanānupassanā) in relation to co-nascence
condition (sahajāta-paccaya). Sensation (vedanā) is one of the four mental aggregates,
and others being perception (saññā), volitional formations (saṅkhāra) and consciousness
(viññāṇa). These mental aggregates arise together and condition each other reciprocally,
which is given in the Paccayaniddesa as “cattāro khandhā arūpino aññamaññaṃ sahajāta-
paccayena paccayo”. For instance, if one feels unpleasant sensations such as intense pain
during a meditation sitting, one may become frustrated by the pain. By mentally rejecting
the pain, the degree of aversion increases, which in turns creates the perception of
intensified pain. Here, painful sensation (vedanā) causes consciousness of such pain
(viññāṇa), and by reacting to the pain (saṅkhāra) one perceives that the pain has increased
(saññā). Although I have explained this process in sequential order, the arising of these
aggregates occurs simultaneously. Moreover, we can see that, here, vedanā is
conditioning state and the other mental aggregates are conditioned states. The
conditioning state and conditioned states are related to each other through sahajāta-
paccaya. In this example, we can see that by rejecting the pain the meditator is developing
ayonisomanasīkāra.
Having yonisomanasīkāra, on the other hand, when faced with such pain would
involve acknowledging the pain, and patiently observing and investigating it. Thus, one
would be able to willingly accept it. By embracing the pain, one could investigate it
further so that an understanding that ‘pain’ or ‘suffering’ (dukkha) is an inherent part of
life would arise. By having yonisomanasīkāra, one would be able to see the truth of pain
(dukkha-sacca), which is - according to Buddhist teaching - inherent in all experiences. In
terms of vipassanā practice, Saddhammaransī Sayadaw explains that as one investigates
the painful sensation in depth by directly looking at it, the degree of pain may increase to
its climax. After that, the degree of pain will begin to diminish. By maintaining one’s
mindfulness of the pain, one will see that the pain will move from one part of the body to
another part of the body. Through nonjudgmental mindfulness and concentrated mind,
one would be able to see the arising and dissolution of the painful experiences in different
parts of the body as soon as one looks at the pain.41 According to Saddhamaransī
Sayadaw, as the mind become more concentrated and mindful, one would be able to see
changing nature of the pain in three-fold way. That is, one would see arising and
dissolution of 1) the painful sensation itself, 2) the awareness of the pain, and 3) the
mental notification of the pain as ‘pain’.42 It seems to me that such in-depth
understanding of anicca is achieved through concentrated and meditative mind, rather
than as a result to the knowledge of the teachings in the Paṭṭhāna.
Although Saddhammaransī Sayadaw shows how to develop vedanānupassanā
step-by-step in his writing, he does not explicitly say how the development of insight
relates to the study of the Paṭṭhāna. For him, the mere fact that the four mental aggregates
are mentioned in the context of sahajāta-paccaya implies that meditation on sensation and
mind can be developed. Nonetheless, we can say with certainty that the Paṭṭhāna study
40 Yoniso is ablative form of yoni, which is defined by Rhys Davids as ‘origin’, ‘place of birth’ and ‘nature’, and is
given as “down to its origin or foundation - i.e. thoroughly, properly etc. Manasīkāra is defined as attention or
pondering (Rhys Davids 1921-5: 560; 521).
41 Kuṇḍalābhivaṃsa 2010: 238-239.
42 Ibid. 240.

11
helps meditators to develop an understanding of their own meditation practice in the
context of the teachings in the Paṭṭhāna. For example, he explains predominance
condition (adhipati-paccaya) in the context of one’s meditation practice.
Having determination to practice vipassanā until enlightenment is
attained has desire (chanda), as predominant factor. [With such
determination, one enters a meditation center.] Once at the meditation
center, one puts continuous effort to develop mindfulness and practice
vipassanā meditation. This is vīriyādhipati, [i.e. effort as predominant
factor.] When difficulties are encountered as one progresses along the
path, one does not become discouraged and disheartened because a
strong mind [to achieve the goal] becomes a predominant factor
(cittādhipati). As one develops insight knowledge, wisdom becomes
predominant factor, i.e. vimaṃsādhipati has been developed.43
That is, there must be predominant factors - i.e. desire, effort, mind and wisdom -
when one is practicing vipassana. As one’s practice has become established, one will
encounter various difficulties. These difficulties will be overcome by having predominant
factors. Through the understanding of the place and importance of predominant factors,
meditation practitioners will be able to analyses their own meditation practice. More
importantly, they will be able to change their attitude by recognizing the predominant
factors that they may lack or need while practicing meditation. Here, such understanding
of the Paṭṭhāna terminology not only helps meditators in their meditation practice, but
also assists them to analyses their own path.
The emphasis on the meditative aspects of the Paṭṭhāna is not only present in the
literature, but also apparent in dhamma talks given by monks. In a series of dhamma talks
given by the Bamaw Sayadaw Ven. U Kumārābhivaṃsa (1929- ) on the Paccayaniddesa
section of the Paṭṭhāna, he highlights four stages of progression along the Buddhist path.
These stages are:
1) to listen to sermons and recitations of the Dhamma by others (sotenasunāti)
2) to recite the Dhamma by oneself (vacasāpaṭhitā)
3) to consider or reflect carefully about the Dhamma (manasānupekkhitā)
4) to contemplate three characteristics - i.e. contemplation of impermanence
(aniccānupassanā), of suffering (dukkhānupassanā), of not-self (anattānupassanā) -
[with reference to all dhammas].44
He encourages people to progress along these stages of the path using the Paṭṭhāna
as a meditative tool. We can see that this scheme of the path encompasses all three types
of kamma - i.e. bodily action (kāyakamma), vocal action (vacīkamma) and mental action
(manokamma), and assumes that the first two actions - listening to and reciting the
Paṭṭhāna - are necessities in order to develop vipassanā meditation. Thus, the theoretical
knowledge about the Paṭṭhāna is acquired through listening to and reciting the Paṭṭhāna.
Here again, the third and fourth stages correspond to yonisomanasīkāra and vipassanā
meditation practice respectively.
In sum, all three Paṭṭhāna teachers focus on the Paccayaniddesa section of the
Paṭṭhāna in their works. These works - i.e. two books and dhamma talks - are targeted for
wider audience of lay people. Therefore, these teachers mainly relate the teachings in the
43 Kuṇḍalābhivaṃsa 2010: 115.
44 Kumāra (Bamaw Sayadaw) 05 June 2009.

12
Paccayaniddesa to vipassanā meditation practice. These teachings are used to encourage
meditators to develop yonisomanasīkāra and insight knowledge (vipassanā-ñāṇa). In
doing so, the theoretical knowledge of the dhammas are used to develop an understanding
of one’s own meditation practice.
Dangers of theoretical based meditation practice
Although the theoretical knowledge of ultimate realities can be helpful in
encouraging meditators to develop yonisomanasīkāra and vipassanā-ñāṇa, such
knowledge, according to Theinngu Sayadaw, may create hindrances along the path to
liberation from suffering.45 This is because one may mistake one’s prior knowledge of the
dhammas as one’s direct experience. That is, one may perceive the knowledge of the
dhammas acquired at the intellectual level as one’s direct experience of the true nature of
the dhammas.46 In other words, during the meditation sitting, one may imagine that
‘knowing’ the dhammas intellectually as ‘seeing’ them experientially. Such imagination
of the dhammas could lead to philosophizing phase - i.e. just thinking about the
philosophical teachings - during meditation sittings. This philosophizing phase occurs
when mindfulness is absent. Therefore, it is crucial to combine the contemplation of the
dhammas - e.g. contemplating the interrelations of the dhammas as described in the
Paṭṭhāna - with mindfulness. Thus, mindfulness must be present in order to prevent the
‘philosophizing phase’ from arising.
Conclusions
In the context of some Burmese meditation traditions, philosophical teachings
have practical usages in relation to vipassanā meditation practices and daily life
experiences. Such prior theoretical knowledge of the dhammas helps to develop an
understanding of one’s meditation practice in terms of the teachings in the Paṭṭhāna.
Moreover, the philosophical teachings in the Abhidhamma are transmitted to wider lay
audience through dhamma talks. The dhamma talks on the Paṭṭhāna not only teach the lay
people about the interrelations of the ultimate realities, but also enhance devotion
(saddhā) towards the Buddha. This is because the Paṭṭhāna is regarded as the embodiment
of the Buddha’s omniscience, the Buddha-sabbaññuta-ñāṇa.
In addition to such roles, we have seen that these philosophical teachings are used
in the practical aspects of meditation. Prior knowledge of the dhammas helps to develop
yonisomanasīkāra during meditation sittings and daily life. Combined yonisomanasīkāra
with non-judgmental mindfulness of the mental and physical phenomena, transformation
of one’s knowledge of the dhammas into a direct experience of them occurs. That is, one
has transformed from ‘knowing’ the dhammas into ‘seeing’ them through the theoretical
based meditation practice. Therefore, the theoretical knowledge of the dhammas is
instrumental in meditation practice, thus of importance for achieving the liberation from
suffering.
45 This is based on a series of dhamma talks given by Theinngu Sayadaw in 1965.
46 My thanks to Kate Crosby for informing me that Ven. Veera of Wat Rajasiddharam in Bangkok, who teaches the
boran kammatthana method of 18-19th century Sangharaja Suk Khai Thuen, regards study, and especially a prior
understanding of the Pali terms, problematic because it leads one to project experience. (Personal communication on 03
Oct 2011)

13
Selected Bibliography
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Research Institute, Mahachulalongkornrajavidyalaya University (MCU), Ayutthaya,
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