Patthana Dhamma by Htoo Naing

Weychin SG

While patthana reveals how dhamma are related to each other, it is desirable

to learn what dhamma are. Out of four ultimate realities cittta has been

explained in some detail and now it is in the middle of expounding cetasikas.

So far 13 cetasikas have been delineated. They are phassa ( contact ), vedana (

feeling ), cetana ( volition ), sanna ( perception ), ekaggata (one-pointedness ),

jivitindriya ( mental life ), manasikara ( attention ), vitakka ( initial

application ) , vicara ( sustained application ), viriya ( effort ), piti ( joy ),

chanda ( will or wish ), adhimokkha ( decisiveness ).

These above 13 cetasikas are called annasamana cetasikas because they agree

with citta that they co-arise with. This means that when they arise with kusala

dhamma they agree with kusala and they become kusala cetasikas. When they

arise with akusala dhamma they agree with those akusala cittas and they

become akusala cetasikas. When they arise together with avyakata cittas that

is vipaka cittas or kiriya cittas, they agree with vipaka cittas if cittas are

vipaka and they agree with kiriya cittas if they arise with them. So called they

are annasamana cetasikas.

There are 52 cetasikas in total. 52 - 13 = 39 cetasikas left to be explained.

There are 14 akusala cetasikas and 25 sobhana cetasikas or 25 beautiful

cetasikas. Akusala cetasikas should be digested so that we can understand

daily life events and happenings. There are 4 moha led cetasikas , 3 lobha led

cetasikas, 4 dosa led cetasikas and 3 miscellaneous cetasikas. Moha led

cetasikas are 1. Moha 2. Ahirika 3. Anottappa 4. Uddhacca cetasikas.

Moha is a cetasika that arises with any akusala citta so called it is

sabbaakusalasadharana cetasika. It is ignorance. It conceals right dhamma so

that citta cannot know the real dhamma. It has veiling effect. It covers

everything so citta cannot penetrate through that hard cover. It may arise in

different degrees from vividly apparent degree to very subliminous degree.

When in grief there arises uddhacca or spreading mind. At that time moha

works the most powerfully than at any other time. Moha arises with any of 12

akusala cittas. It is also known as avijja.

Ahirika is a cetasika that arises with any akusala cittas. So it arises with 12

akusala cittas. Ahirika is shamelessness. As it is shameless, it also advises citta

not to be shameful to do anything. It is a major dhamma that can commit any

crime however wicked they are. As shamelessness prevails, co-arising citta

that is akusala citta can do bad things from stealing minor things to killing of

beings in mass with strong intention to destroy all.

Anottappa is a cetasika and it is an intimate friend of ahirika. It always coexists with ahirika. Anottappa is fearlessness. As it is fearless, it dare do

anything from very minor bad things to the worst the most wicked things ever

exist like anantariya kamma such as patricide, matricide , killing of arahats,

making bruise to The Live Buddha and division of sangha. It always arises

with any of 12 akusala cittas.

Uddhacca is a cetasika that also arises with any of 12 akusala cetasikas. It is

restlessness. It is distraction. It is spreading mind, distracting mind, restless

mind. It never settles down to calmness. This is the nature of uddhacca. It is

spreading like ash dust when a heap of ash is thrown with a stone. As it is

restless and inconcentrated it helps moha or ignorance and other moha led

cetasikas ahirika and anottappa when akusala cittas are arising. Uddhacca

works the most efficiently in upekkha sahagatam uddhacca samyutta citta.

These four akusala cetasikas moha, ahirika, anottappa and uddhacca are

called sabbaakusalasadharana cetasikas as they always arise with any of 12

akusala cittas.

There are 3 lobha led cetasikas. They are 1.lobha, 2.ditthi , and 3.mana

cetasikas. They are also called papanca dhamma as they expand the samsara

so that satta concerned cannot get through the samsara. They mostly arise

with 8 lobha cittas.

Lobha is a cetasika that arises with all kind of lobha cittas that is it co-arises

with 8 lobha cittas. Lobha is craving. It is thirsty to commit many akusala

dhamma. It is also called tanha. It has a very strong force and akusala things

are attracted to citta because of lobha cetasika or tanha. It also has many

different degrees from subliminous lobha like bhavatanha to the most

strongest degree of lobha like cetasika lobha in the most greediest mind while

committing lobha-led akusala like robbing treasure, power, sex or anything

like that.

Ditthi is a cetasika. It is wrong viewer. As it itself is a wrong viewer, it advises

co-arising citta take the object with wrong view. It always covers the right

dhamma and causes wrongful belief. Ditthi always co-arises with 4 ditthi

samyutta lobha cittas and these lobha cittas commit akusala dhamma with

wrong view. Sotapanna eradicate ditthi cetasika with sotapatti magga nana

and these ditthi samyutta cittas never arise in them forever since their

sotapamship.

Mana is another papanca dhamma. It is conceit. It is very proud. It is also

wrongful lobha-like cetasika which is possibly an alternative form of a wrongviewer while ditthi views real dhamma as sattas or any other things, mana

views dhamma in a different way but with very conceited manner. Mana still

exists until arahatship is attained that is only arahatta magga nana can kill

mana and eradicate it. It also has different degrees from subliminous to

apparently vivid proud. Mana arises in 4 ditthi vippayutta lobha cittas.

There are 4 dosa led cetasikas. They are 1.dosa 2. Issa 3. Macchariya

4.kukkucca. Dosa arises in 2 dosa mula cittas. Sometimes dosa is accompanied

by issa and sometimes by macchariya and at another time by kukkucc. Dosa is

aversion. It is hatred. It can be detected in angry mind, furious mind,

annoying mind, distressing mind, depressing mind, crying mind, weeping

mind, jealous mind, stingy mind, repenting mind and so on. Dosa is

destructive in nature. It destroys its home that is co-arising citta and other

cetasikas and cittaja rupa and hadaya vatthu where it depends.

Issa is jealousy. It does not want to see anyone is better than him in any

aspect. Issa also arises in superior men ( health, wealth, power and anything )

when they see or hear that someone who was inferior to them achieves

something even though the poor do not excel them in any aspect. Issa is also

destructive in nature. It sounds like an opposite of mudita which is a

sympathetic joy.

Macchariya is stinginess. It does not want other people deal with his

achievements or properties or qualities or status. It is also a destructive

nature. It sounds like an opposite of alobha cetasika. It is an opposite of dana

or offering. Issa and macchariya are not good dhamma. While they do not

help in any aspect they are destroying to their home and their environment.

Macchariya is actually more than the meaning of stinginess. It can aslo arises

in the poor of any aspect.

Kukkucca is also a dosa-led cetasika. It is repenting mind. It causes citta to be

repent on the past for having done akusala while he might be able to avoid

them or not having done kusala while he had a chance to do them. Actually

past is not the present and arising of such mind does not help anything.

Instead much more akusala are being created because of arising of such

repent. Kukkucca is a useless cetasika and it helps dosa in destroying their

home and their environment.

There are 3 miscellaneous akusala cetasikas. They are 1.thina 2. middha 3.

vicikiccha. Thina is sloth. It is sluggishness of citta functioning. It is

inactiveness of citta. It is laziness of citta. It helps citta not to be alert and citta

cannot perform its function in full effect.

Middha is torpor. It is a cetasika that causes cetasikas become sluggish or lazy

or inactive. It does cetasikas not to be alert in their functioning so that they

cannot perform their jobs in full effect. Middha always arises with thina

cetasikas. Actually thina and middha down-tone akusala cittas. They arise in 5

asankharika cittas or 5 prompted consciousness. Thina and middha are not

simply sleepiness but they are both down-toners of functions of other

cetasikas.

Vicikiccha is a cetasika. It only arises in one and only one citta. That is

upekkha sahagatam vicikiccha samyutta citta. It arises in vicikiccha citta.

Vicikiccha is disbelief in triplegem that is The Buddha, The Dhamma, The

Sangha. It is indecisiveness. It is suspicion. It cannot decide whether dhamma

are right or wrong and which is real dhamma and which is not.

These 14 akusala cetasikas are frequently arising in daily life. Inside (Ajjhatta

) and outsidewise ( Bahiddha ). 4 moha-led cetasikas always arise in all 12

akusala cittas. Lobha cetasika always arises in 8 lobha cittas. Ditthi cetasika

arises only in 4 ditthi samyutta lobha cittas and mana cetasika arises only in 4

ditthi vippayutta lobha cittas. Ditthi and mana are mutually exclusive. Dosa

cetasika always arises in 2 dosa cittas. Issa, macchariya, and kukkucca are

mutually exclusive to one another. That is while issa arises, there is no

macchariya and kukkucca, while there arises macchariya there is no issa and

kukkucca and when kukkucca arises, issa and macchariya cannot co-arise

with it. Vicikiccha only arises in one and only one citta called vicikiccha citta.

Thina and middha always arise together and they arise in 5 sasankharika citta

that is 4 lobha sasankharika cittas and 1 dosa sasankharika citta.

Glossary:

1. annasamana _ anna..annehi- when dealing with, samanaca -

agree..suitable..appropriate/ annasamana_appropriating

2. avyakata_neither kusala nor akusala. Vipaka, kiriya and rupa are

avyakata dhamma. That is they do not give rise to any kamma.

3. Ajjhatta_inside, intrinsic, internal

4. Bahiddha_outside, extrinsic, external

5. Moha_ignorance, delusive or delusion, illusive or illusion

6. Avijja_ignorance, inability to see real dhamma, moha

7. Ahirika_shamelessness

8. Anottappa_fearlessness

9. Uddhacca_restlessness

10.Lobha_greediness

11.Tanha_craving

12.Ditthi_wrong view

13.Mana_conceit

14.Dosa_aversion, hatred

15.Issa_jealousy

16.Macchariya_stinginess

17.Kukkucca_repent

18.Thina_sloth

19.Middha-torpor

20.Vicikiccha_suspicion, disbelief

Weychin SG

11
Patthana dhamma is noble dhamma and it is difficult to understand. It looks
into details of dhamma as they really are. It correlates one dhamma to
another. There are 52 cetasikas that can arise with citta depending on
conditions. 13 annasamana cetasikas and 14 akusala cetasikas have been
described in previous files. So there left 25 cetasikas. These 25 cetasikas are
called sobhana cetasikas or beautiful mental factors.
There are 19 cetasikas common to any sobhana citta. They arise with any kind
of sobhana citta. So they are called sobhanasadharana cetasikas. 19 cetasikas
compose of 7 beautiful cetasikas and 6 pairs of enforcing cetasikas.
7 beautiful cetasikas are
1.saddha ( belief or confidence )
2.sati ( mindfulness or remembrance )
3.hiri ( shamefulness )
4.ottappa ( fearfulness )
5.alobha ( detachment or dana )
6.adosa ( unhurting or metta )
7.tatramajjhatthata (balance )
1.Saddha is a cetasika that co-arise with any kusala citta and any sobhana
citta. It is belief or confidence. It clears up the mind and makes confident in
dhamma. Saddha makes impartial belief in triplegem. When saddha arises
and it works to its full strength it stays as mental faculty and it can also lead
other mental factors to be fully enlightened. It is one of 37 bodhipakkhiya
dhamma that leads to nibbana. Saddha co-arise with 59 sobhana cittas that is
24 kamavacara sahetuka citta, 27 jhana cittas and 8 lokuttara cittas.
2.Sati is a cetasika. It is mindfulness or remembrance. Sati always arises with
59 sobhana cittas. Sati advises citta to be mindful. Sati advises citta to
remember its functions and sati also organizes other cetasikas to be mindful at
their work. When sati is there, all mental work becomes facilitated and
everything in mind is well organized. As goal-keeper keeps goal post, sati
keeps thre mind. As gate watcher watches the gate, sati watches all 6 sensedoors.
3.Hiri is a cetasika. It is shamefulness. As it is shameful, it will not do any
shameful action. It advises citta to be shameful to do bad things. Hiri is a form
of inhibition. When hiri becomes dominant, mind will keep in good deeds. Hiri
also arises with 59 beautiful cittas mentioned above.
4.Ottappa is a cetasika. It is fearfulness. As it is fearful, it will not do any bad
thing. If bad things were done, the wise would blame on the actions. It is
frightened by this blame. Ottappa is also a form of inhibition. It always works
with its close friend hiri. Even though both are inhibition their manifestations
are not the same. They work together and they are called lokapala dhamma.
5.Alobha is a cetasika. It advises citta to detach. It is detachment. Alobha can
be dana or offering. It is the opposite to lobha which is attachment. When
alobha becomes evident, all mental factors and citta become plastic, flexible
and the mind becomes tender and light. It arises in 59 sobhana cittas.
6.Adosa is also a beautiful cetasika. It advises citta not to do destructive things
and advises it not to hurt anyone anything. It is metta. Adosa is the opposite of
dosa which always destroy its home and environment. When adosa becomes a
major component of mental force, all other cetasikas become obedient and
they all become flexible and productive. It also arises in 59 sobhana cittas.
7.Tatramajjhatthata is a cetasika that balances everything co-arise with him.
It works as a charioteer. When a side become weak, the imbalance makes
deviation to one side. When a side become stronger, the imbalance arises and
there also is a deviation from the tract. This cetasika arises in 59 sobhana
cittas.
There are 6 pairs of cetasikas all work together with any sobhana citta.
8 & 9
(1) Passaddhi_cittapassaddhi and kayapassaddhi
Passaddhi is calmness, tranquility, serenity. Cittapassaddhi is tranquility of
citta. Kayapassaddhi is tranquility of cetasikas. They both arise with 59
sobhana cittas.

10 & 11
(2) Lahuta_cittalahuta and kayalahuta
Lahuta is lightness. It is buoyancy. Cittalahuta is buoyancy of citta or
lightness of citta. Kayalahuta is buoyancy of cetasika or lightness of cetasikas.
They both arise together with 59 sobhana cittas.
12 & 13
(3) Muduta_cittamuduta and kayamuduta
Muduta is softness. It is plasticity. Cittamuduta is softness or tenderness of
citta. Kayamuduta is softness of cetasikas or plasticity of cetasikas. They both
co-arise with 59 sobhana cittas.
14 & 15
(4) Kammannata_cittakammannata and kayakammannata
Kammannata is workableness. It is adaptability. It is readiness to response or
to work. Cittakammannata is adaptability of citta while kayakammannata is
adaptability of cetasikas. They both co-arise with 59 sobhana cittas.
16 & 17
(5) Pagunnata_cittapagunnata and kayapagunnata
Pagunnata means being familiar with. Pagunnata is experience. Pagunnata is
well-learned mental factor. It is proficiency. Cittapagunnata is proficiency of
citta and kayapagunnata is proficiency of cetasikas. They both arise with 59
sobhana cittas.
18 & 19
(6) Ujukata_cittujukata and kayujukata
Ujukata means straightness. It is uprightness. Ujukata is rectitude.
Cittujukata is uprightness of citta. Kayujukata is uprightness of cetasikas.
They both arise along with 59 sobhana cittas.

20 & 21 & 22 are virati cetasikas. Virati means refrain from or keeping not
doing bad things. There are 3 virati cetasikas. They are sammavaca,
sammakammanta, and sammaajiva.
20. Sammavaca is the nature that keeps not to say bad things or things that
are not good. It is right speech. When refrain from telling lie sammavaca
arises. Not saying harsh words, not saying slandering words, not saying
useless words are all led by sammavaca cetasika. This cetasika always arises
with magga cittas and phala cittas. It sometimes arises in 8 kammavacara
mahakusala cittas.
21. Sammakammanta is the nature that keeps not to do bad things. It is right
action. When refraining from killing, torturing, stealing, robbing of properties
or sex, taking intoxicants such as alcohol or recreational drugs,
sammakammanta arises. It always arise in 8 lokuttara cittas and it arises
sometimes in 8 kamavacara mahakusala cittas.
22. Sammaajiva is the nature that keeps not to live on livelihood related to
killing, torturing, stealing, robbing, telling lies, slandering, intoxicants,
weapon etc etc. It is right livelihood. It always arises in 8 lokuttara cittas and
sometimes arises in 8 kamavacara mahakusala cittas.
23 & 24 are appamanna cetasikas. Appamanna means countless, boundless,
limitless, unlimited. There are 2 cetasikas. They are karuna and mudita.
23. Karuna is a cetasika. It is compassion. It is also opposite of dosa. It is also
unhurting in nature. It arises in 12 rupajhana cittas that is 1
st
, 2
nd
, 3
rd
, 4
th
jhanacittas of kusala, vipaka, and kiriya. It also arises in 8 mahakusala cittas
and 8 mahakiriya cittas. So karuna can arise in 28 cittas in total.
24. Mudita is a cetasika. It is sympathetic joy. It is direct opposite of issa
cetasika. It makes citta happy when sattas are being florished in any aspect. It
arises in each of 3 1
st
jhana, 3 2
nd
jhana, 3 3
rd
jhana, 3 4
th
jhana all together 12
rupajhana cittas. ( Three are kusala, vipaka, and kiriya here ). It also arises in
8 kamavacara mahakusala cittas and 8 kamavacara mahakiriya cittas. So
mudita can arise in 28 cittas.
25. Pannindriya cetasika

Pannindriya or simply panna is a cetasika. Pannindriya is panna + indriya.
Panna means knowledge in detail with analytical and penetrative wisdom.
This cetasika is one of five faculties. Panna is amoha. It arises in 47 cittas.
They are 12 nana samyutta kamavacara sobhana cittas,15 rupajhana cittas,
12 arupajhana citta, and 8 lokuttara cittas.
Glossary:
1. saddha_ faith, confidence, belief
2. sati_mindfulness, remembrance
3. hiri_shamefulness
4. otappa_fearfulness
5. alobha_detachment, dana
6. adosa_metta
7. tatramajjhatthata_balance
8. cittapassaddhi_calmness of citta
9. kayapassaddhi_calmness of cetsaikas
10.cittalahuta_lightness of citta
11.kayalahuta_buoyance of cetasikas
12.cittamuduta_softness of citta
13.kayamuduta_tenderness of cetasikas
14.cittakammannata_workableness of citta
15.kayakammannata_workableness of cetasikas
16.cittapagunnata_proficiency of citta
17.kayapagunnata_proficiency of cetasikas
18.cittujukata_uprightness of citta
19.kayujukata_uprightness of cetasikas
20.virati_ avoid, refrain
21.sammavaca_right speech
22.sammakammanta_right action
23.sammaajiva_right livelihood
24.appamanna_ endless, countless, limitless, boundless
25.karuna_compassion
26.mudita_sympathetic joy
27.pannindriya_faculty of wisdom
28.bodhipakkhiya_ bodhi means bodhi nana or enlightenment,
pakkhiyameans companions

Weychin SG

12
In the previous files, citta and cetasika have been described. In this file rupa
dhamma will be discussed. Rupa are dhamma that are subjected to change
and impermanent as in case of nama dhamma. Changes in rupa dhamma
seem more obvious that changes in nama dhamma.
There are 28 separate rupa dhamma and they all are paramattha dhamma
and they do have their own characteristics, functions, manifestations and
immediate causes. Overall, all 28 rupa have to depend on 4 mahabhuta rupa
which are the four basic elements.
Without these four rupa, no other rupa can exist. The four elemental rupa or
A. mahabhuta rupa are_
1. pathavi
2. tejo
3. vayo
4. apo
Pathavi is hardness-firmness-softness of materials. It is solidity state of
materials. It is density of material or thickness-thinness of material. Tejo is an
element that serves as temperature in materials. It is coldness-hotness of
materials. Vayo is motion. It is compressibility-repressibility of materials. It is
movement or pressure intrinsic to maerials. Apo is an element that is cohesion
in materials. It flows, sticks, glues, etc etc. it is wet-dry state of materials. But
these 4 mahabhuta rupa never exist as a single rupa and instead they exist
together. And serve as base for all other rupa.
There are 7 gocara rupas. They serve as objects for cittas so called gocara
rupa. Gocara means where citta visits. All these 7 rupa have to depend on 4
mahabhuta rupa even though they are separate entities as paramattha rupa.
Among them pathavi, tejo, and vayo re-included because they can be sensed
by physical body through body sense receptors.
B. 7 gocara rupa are

1. rupa ( or vanna that is colour )
2. sadda ( sound )
3. gandha ( smell )
4. rasa ( taste )
5. photthabba ( pathavi, tejo, vayo or touch senses )
Rupa or vanna here is colour that is rupa that serves as object for eyeconsciousness or seeing-consciousness or cakkhuvinnana citta. It functions as
arammana. It is ruparammana. As it is a base of arising of nama dhamma, it
is also called ayatana and it is rupayatana. It bears it own characteristic and it
is also dhatu. It is rupa dhatu.
Sadda or sound is rupa that serves as object for ear-consciousness or hearingconsciousness or sotavinnana citta. It is sotarammana. It is also sotayatana. It
is sota dhatu as well.
Gandha or smell is rupa that serves as object for nose-consciousness or
smelling-consciousness or ghanavinnana citta. It is gandharammana. It is
gandhayatana and it is also gandha dhatu.
Rasa or taste is rupa that serves as object for tongue-consciousness or tastingconsciousness or jivhavinnana citta. It is rasarammana. It is rasayatana. It is
rasa dhatu.
Photthabba or touch-sense is rupa that serves as object for body-senseconsciousness or touching-consciousness or kayavinnana citta. It is
photthabbarammana. It is photthabbayatana and it is also photthabba dhatu.
These five are objects for five physical senses. They are each categorized into
arammana, ayatana, and dhatu because they serve as though for arising of
nama dhamma. These five are aggregate and it is known as rupakkhandha
whereas all cittas and cetasikas are categorized into 4 namakkhandha
namely_
1. vedanakkhandha which is aggregate of feeling
2. sannakkhandha which is aggregate of perceptions
3. sankharakkhandha which is aggregate of sankhara dhamma that is 50
mental factors or conditioners after exclusion of vedana and sanna from 52
cetasika
2
1. rupa ( or vanna that is colour )
2. sadda ( sound )
3. gandha ( smell )
4. rasa ( taste )
5. photthabba ( pathavi, tejo, vayo or touch senses )
Rupa or vanna here is colour that is rupa that serves as object for eyeconsciousness or seeing-consciousness or cakkhuvinnana citta. It functions as
arammana. It is ruparammana. As it is a base of arising of nama dhamma, it
is also called ayatana and it is rupayatana. It bears it own characteristic and it
is also dhatu. It is rupa dhatu.
Sadda or sound is rupa that serves as object for ear-consciousness or hearingconsciousness or sotavinnana citta. It is sotarammana. It is also sotayatana. It
is sota dhatu as well.
Gandha or smell is rupa that serves as object for nose-consciousness or
smelling-consciousness or ghanavinnana citta. It is gandharammana. It is
gandhayatana and it is also gandha dhatu.
Rasa or taste is rupa that serves as object for tongue-consciousness or tastingconsciousness or jivhavinnana citta. It is rasarammana. It is rasayatana. It is
rasa dhatu.
Photthabba or touch-sense is rupa that serves as object for body-senseconsciousness or touching-consciousness or kayavinnana citta. It is
photthabbarammana. It is photthabbayatana and it is also photthabba dhatu.
These five are objects for five physical senses. They are each categorized into
arammana, ayatana, and dhatu because they serve as though for arising of
nama dhamma. These five are aggregate and it is known as rupakkhandha
whereas all cittas and cetasikas are categorized into 4 namakkhandha
namely_
1. vedanakkhandha which is aggregate of feeling
2. sannakkhandha which is aggregate of perceptions
3. sankharakkhandha which is aggregate of sankhara dhamma that is 50
mental factors or conditioners after exclusion of vedana and sanna from 52
cetasikas53
4. vinnanakkhandha which is aggregate of vinnana or cittas that is 89 cittas or
121 cittas in total.
Where collection of 4 mahabhuta rupa becomes clear and if they fit for
serving as sense receptors they are called pasada rupa because they do have
their own characteristics separated from 4 mahabhuta rupa even though
pasada rupa themselves are 4 mahabhuta rupa.
C. 5 pasada rupa are_
1. cakkhu pasada ( eye )
2. sota pasada ( ear )
3. ghana pasada ( nose )
4. jivha pasada ( tongue )
5. kaya pasada ( body )
These five rupa are not simple rupa as they would be thought by some as eye,
ear, nose, tongue and body.
Eye in conventional sense is not cakkhu pasada rupa. Cakkhu pasada rupa is
kammaja rupa or kamma-derived rupa and all kammaja rupa pass away with
disappearance of cuti citta or death. So eye at postmortem period is not
cakkhu passada even though it is still eye in conventional sense. But when
alive cakkhu pasada lie in eye. It may well be cornea or retina or nerve or
anything but cakkhu pasada is a paramattha rupa.
It is also a base for vinnana or citta and nama dhamma. It is also called
vatthu. It is the place where object comes through to mind and it is called
dvara or door. So cakkhu pasada is also cakkhu vatthu, cakkhu dvara. And it
is a cause in arising of cakkhuvinnana citta. So it is also called cakkhayatana.
It is also called cakkhu dhatu.
Sotapasada is by the same token called sota vatthu, sota dvara, sotayatana,
sota dhatu. Ghanapasada is ghana vatthu, ghana dvara, ghanayatana, ghana
dhatu. Jivhapasada is jivha vatthu, jivha dvara, jivhayatana, jivha dhatu.
Kayapasada is kaya vatthu, kaya dvara, kayayatana, kaya dhatu.
D. 2 bhava rupas are_
1. purisattabhava rupa

2. itthatthabhava rupa
Purisa means male. Satta means being. Bhava means life or entity or
existence. Purisattabhava rupa is maleness. It is present in all bodily parts of
male beings. Itthi means female. Itthi bhava rupa exist in all body parts of
female.
E. 1 hadaya rupa
This rupa is the seat of vinnana or citta and in a life patisandhi citta,
bhavangacitta, cuti citta all depend on hadaya vatthu when in pancavokara
bhumi or where all physical materials are present.
F. 1 jivita rupa
This rupa is physical life. It supports other co-existing rupa to be alive and
active. It is kammaja rupa or kamma-derived rupa and it exists in all
rupakalapa or aggregate of materials when in life.
G. 1 ahara rupa
It is also called oja rupa. It is nutriment or nutrition that support other rupa
to proliferate.
There are 4 mahabhuta rupa, 7 gocara rupa ( 4 further rupa ), 5 pasada rupa,
2 bhava rupa, 1 hadaya rupa, 1 jivita rupa, 1 ahara rupa altogether these 18
rupa are called nipphanna ruppa. Because they all are influenced by kamma,
citta, utu or temperature or weather, and ahara.
There are 10 anipphanna rupa. 18 and 10 make 28 paramattha rupa.
H. 1 pariccheda rupa
This is a paramattha rupa that space between rupa and itself is space. It is
also called akasa.
I. 2 vinatti rupa
1. kayavinatti rupa
2. vacivinatti rupa

Kayavinatti rupa is gesture or special body activity that expresses someone’s
wish. Vacivinatti rupa is verbal activity that expresses someone’s wish.
J. 3 lahutadi rupa
1. rupa lahuta
2. rupa muduta
3. rupa kammannata
Rupa lahuta is lightness of rupa. Rupa muduta is tenderness of rupa. And
Rupa kammannata is wieldiness or workableness of rupa.
K. 4 lakkhana rupa
1. upacara rupa
2. santati rupa
3. jarata rupa
4. aniccata rupa
Upacaya rupa is initial formation of other rupa. It is just characteristic.
Santati is continued formation of rupa and it is also characteristic of other
rupa. Jarata is decaying of rupa and it is also characteristic of other rupa.
Aniccata is disappearance of other rupa and it is also characteristic of other
rupa. So called all these as characteristics or lakkhana rupa.
Among 28 paramattha rupa
Rupa or vanna works as ruparammana, rupayatana, and rupa dhatu.
Sadda works as saddarammana, saddayatana, and sadda dhatu.
Gandha works as gandharammana, gandhayatana, and gandha dhatu.
Rasa works as rasarammana, rasayatana, rasa dhatu.
Photthabba works as photthabbarammana, photthabbayatana, photthabba
dhatu.
There left 21 rupa as above rupa are ( 1. rupa or vanna, 2. sadda, 3. gandha,
4. rasa 5. patthavi, 6. tejo, 7. Vayo )
These 21 rupa are 5 pasada rupa and 16 sukhuma rupa. Both are
dhammarammana.

But 5 pasada are pancayatana that is cakkhayatana, sotayatana, ghanayatana,
jivhayatana and kayayatana. Only 16 sukhuma rupa will be dhammayatana
and they are also dhamma dhatu.

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