J9. Explain the four immoral mental factors connected with immoral mental states. (J92 / 96)

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The four common immoral mental factors connected with immoral mental states are :

1. Moha � ignorance.
2. Ahirika � lack of moral dread
3. Annottappa � lack of moral dread.
4. Uddhacca � restlessness.

1. Moha is the ignorance of the true nature of sense object. All living and non-living things are made up of nama and rupa (mind and matter) which are endowed with 3 characteristics of anicca (impermanence), dukkha (suffering), anatta (non-self). Owing to moha, we fail to see the extremely rapid and incessant arising and dissolving of nama and rupa. Therefore instead of seeing the true nature of things, we see things as nicca (permanent), sukha (pleasant), atta (self). It is also moha that clouds our knowledge with regard to kamma and its consequences and the four noble truths. Moha is the leader of all the immoral cetasikas. Moha and its 3 compatriots (ahirika, anotappa and uddhacca) are associated with all immoral consciousness. They are known as akusala sadharana (universals).
2. Ahirika urges a person not to be ashamed of committing immoral actions, speeches and thoughts. An Ahirika person does not feel loathsome in committing evil deeds.
3. Anottapa urges a person not be afraid of committing immoral action, speeches and thoughts. An Anottappa person, being aware of the consequences, get attracted by evil, unwholesome things and plunges into evil deeds.
4. Uddhacca is the restless state of the mind. A restless mind will not se the consequences of evil deeds.

J10. Explain what mental factors (cetasika) are. Show their connection to states of consciousness (citta). (J 96)

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The cetasikas (mental factors) are mental phenomena that occur in immediate conjunction with citta, and assist citta by performing more specific tasks in total of cognition.

The cetasikas cannot arise without citta nor can citta arise completely segregated from the cetasikas. Though the two are functionally interdependent, citta is regarded as primary because cetasikas assist in the cognition of the object depending upon citta that is the principal cognitive element.

Whenever a citta arises, it is always accompanied by its retinue of cetasikas. Although citta is the leader of the group, cetasikas influence the citta and direct the citta to perform actions, speech and thoughts either morally or immorally.

A cetasika has the following 4 characteristics properties :

1. It arises together with citta.
2. It perishes together with citta.
3. It takes the same object that the citta takes.
4. It shares a common physical base with citta.

Cetasikas are connected to citta in the following ways :

1. The 7 sabbacitta sadharanas (universals) associate with all cittas.
2. The 6 pakinnakas (paritculars) are similar to the universals in being ethically variable factors that take on the moral quality of the citta as determined by other cetasikas. However, they differ from the universals in that, individually each of them is associated with only particular type of citta.
3. The 14 akusala (unwholesome) cetasikas associate only with unwholesome cittas. The 4 akusala sadharanas are linked with all unwholesome cittas.
4. The 19 sobhana (beautiful sadharanas are linked with all sobhana citta.
5. The remaining 6 sobhana cetasikas associate only with certain sobhana cittas.

J11. List the roots (hetu) of good and evil and show how they operate. (J 96)

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The 6 roots (hetus) listed in Abhidhamma (hetusangaha) are :

• Lobha, dosa, moha = akusala hetu (3).
• Alobha, adosa, amoha = kusala hetu (3) / abyakata hetu (3).

Akusala hetu are the roots that associate with akusala cittas. Kusala hetu are the roots that associate with kusala cittas. Abyakata hetu are the roots that associate with vipaka cittas and kiriya cittas. They are kammically neutral. The abyakata roots are the same as the kusala roots.

Lobha, dosa and moha are the roots of evil. Their opposites (alobha, adosa and amoha) are the roots of good.

In the case of a desirable object of sense, there arises as a rule, clinging or attachment (lobha). In the case of an undesirable object, ordinarily there is aversion (dosa).

According to the Abhidhamma, moha is common to all evil. Lobha and dosa do not arise alone, but always in combination with moha. Moha on the other does arise singly. Hence, the designation "Momuha" intense delusion.

The 3 good roots not only indicate the absence of certain evil conditions. Alobha does not merely mean non-attachment but also genorosity. Adosa does not merely mean non-anger or non-hatred but also goodwill or loving-kindness (metta). Amoha does not merely mean non-delusion but also wisdom (panna) or knowledge (mana).

J12. Name the five levels of existence known as "Sukddhavasa". Who are the beings that are born the?. (J92/93/94)

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The 5 levels of existence known as "Suddhavasa" are :

1. Aviha � the durable heaven.
2. Atappa � the serene heaven.
3. Sudassa � the beautiful heaven.
4. Sudasso � the clear-sighted heaven.
5. Akanittha � the supreme heaven.

No worldlings (puthujjana), stream-enterers (sotapanna) or once-returners (sakadagami) are found in the pure abodes (suddhavasaI). Only anafami-phalattha person, arahatta-maggattha person and the arahatta-phalattha person are present. The anagamis who attain the fourth jhana in the human realm are born here after their expiration in the human realm. Their rebirth into these 5 realms is determined by their predominant spiritual faculty.

J13. List the 5 Nikaya books of the Sutta Pitaka giving a short definition of each Nikaya. (J 91)

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The Sutta Pitaka is divided into 5 Nakaya books as follows :

1. Digha Nikaya (collection of long discourses)
2. Majjhima Nikaya (collection of middle length discourses)
3. Samyutta Nikaya (collection of kindred saying)
4. Anguttara Nikaya (collection of discourses arranged in accordance with number)
5. Khuddaka Nikaya (smaller collection)

1. Digha Nikaya is made up of 34 long discourses of the Buddha and is divided into 3 divisions

• Silakkhanda vagga, division concerning morality
• Maha vagga, the large division
• Pathika vagga, the division beginning the discourse on Pathika, the naked ascetic.

1. Mahhjima Nikaya is made up of 152 Suttas in 3 books known as pannasa.

• The first book mulapannasa deals with the first 50 Suttas in 5 vagga (division)
• The second book majjhimapannasa consists of the second 50 Suttas in 5 vagga too.
• The last 52 Suttas are dealt with in 5 vagga of the third book, Uparipannasa.

1. Samyutta Nikaya has 7762 Suttas of varied lengrh, generally short, arranged in a special order according to subject matter into 5 major divisions (a) sagatha vagga, (b) nidana vagga, (c) khandha vagga, (d) salayatana vagga and (e) maha vagga.
2. Anguttara Nikaya contains 9557 short Suttas, is divided into 11 divisions known as nipatas. Each nipata is divided again into groups called vaggas that usually contain 10 Suttas . The discourses are arranged in progressive numerical order beginning with one item and moving up one unit each time till 11 item.
3. Khuddaka Nikaya ~ It contains Vinaya Pitaka, Abhidhamma Pitaka and Suttas not in the first 4 nikayas.

J14. Write a short essay on the Buddha's statement "Manopubbangama Dhamma". (J91)

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Dhammapada versa 1 relates to the Buddha's statement "manopubbangama dhamma" which may be translated as :

Mind precedes all actions and serves as the principle element both in performing and in assessing deeds. If a person' s thought is food, his words and deeds will be wholesome. The result (vipaka) of good thoughts, words and deeds will be happiness (sukkha). This happiness will always follow him like his shadow that never leaves him. On the other hand, if a person' thought is evil, his words and deeds wil also be unwholesome. Owing to evil thought, bad kamma follows him wherever he goes; just like the ox that is bound to the heavy cart load and cannot leave it. Thus, he suffers for his evil deeds accordingly.

Man reaps whatever he has sown, both in the past and in the present. What he sows now he reaps in the present and in the future. Man himself is responsible for his own happiness and misery. He creates his own hell and heaven. He is the architect of his own fate. In short, Buddhism teaches self-responsibility.

By understanding the Law of Cause and Effect (Law of Kamma), a Buddhist should avoid doing evil, encourage to perform good deeds. Furthermore, he should purify his mind with kind thought and compassion for the less fortunate. Above all, he should gradually eradicate sensual desire (Tanha) and works towards attaining Nibbana where all sufferings cease.