S.C.

Sayalay Cl Ther (Malaysia)

(Master 3rd year, ITBMU)

The Dhammnupassan from the Philology Viewpoint,

and the Cause and Effect
Philology Point
Dhammnupassan is formed by Dhamma+anupassana. The word Dhamma comes from
the root dhar (to bear) and the suffix-ma. This Dhamma means all mental and physical
phenomena, which bear or hold own intrinsic nature, such as phassa (contact) which has the
nature to contact with object, and citta (consciousness) which has the nature to cognize the object.
Anu=again and again. Passana =dis>pass+ana. The root dis is to see. Therefore,
anupassana means to see with the wisdom eye again and again. What does it suppose to see? The
mind supposes to see the real nature of the mental and physical phenomena, or nma and rpa.
This Dhammnupassan is the 4th section in the four foundations of mindfulness. The
earlier sections are 1) kya-body; 2) vedan feeling; 3) citta-mind/consciousness. We can see the
objects are getting more subtle. The kya is coarse and easy to see, whereas the mind is more
subtle. Lastly, the dhamma is subtlest as it involves hindrances, enlightenment factors etc, and it
contains those objects which are not included in the earlier three sections.
Hence, another definition for Dhammnupassan is the contemplation of the remaining
objects from the body, feeling and mind.
Kyanupassana
Vedannupassan
Cittnupassan
Dhammnupassan

Body/material
Feeling
Mind
Remaining objects

Gross

rpa
Arpa/nma

Subtle

rpa+ nma

The Dhammnupasana comprises of few sub-sections.

1)
2)
3)
4)
5)

Nvaran a-hindrance
Khandha-aggregate
yatana-base
Bojjhaga-factors of enlightenment
Sacca-truth

Cause and Effect

We can study the Dhammnupassan in terms of the cause and effect.

S.C. 2

Hindrances
Hindrances (1st section) prevent us from seeing the khandha, yatana, bojjhaga and
sacca (2 to 4th section). So, we must remove hindrances first. Hindrances can be roughly divided
into three categories: greed (lobha), hatred/ aversion (dosa), delusion (moha).
1) Kmacchanda is lobha
2) Bypda is dosa
3) Thina-middha- sloth and torpor. They arise in the prompted unwholesome mind, so they
are in lobhamlacitta and dosamla citta (greed-rooted consciousness, hatred-rooted
consciousness).
4) Uddhacca-kukkucca -restlessness and worry. Restlessness is associated with moha mind
and kukkucca is associated with dosa mind.
5)Vicikicch-doubt is associated with the moha mind.
In brief, these hindrances are related to lobha, dosa and moha minds which are 12
akusalacittas. That means the meditator should be able to reduce these defilements, and prevent
the unwholesome mind to arise. The way to prevent unwholesome minds is to cultivate
wholesome minds.
After eradicating hindrances, then one can see the mind-body (nma-rpa). In detail,
nma-rpa can be contemplated as five aggregates, 12 bases, or 18 elements. Here, removing the
hindrance (1st section) is the cause, whereas the contemplation of the aggregates (second section),
bases (third section) and elements are the effects.
Seven Factors of Enlightenment
After one can develop some mindfulness and concentration on the objects of mindfulness,
then one needs to develop the factors of enlightenment (bojjhaga).
There are seven factors of enlightenment.
Jhna factors
1) Sati -mindfulness
2) Dhammavicaya-investigation of the states
3) Viriya effort

Cause

4)
5)
6)
7)

Effect

Pti -joy
Passaddhi -tranquility
Samdhi -concentration
Upekkh equanimity

Cause
Effect Cause
effect
Cause
Effect
Effect
Effect

Vitakka

cause

Pti
effect
*cause Sukha
Ekaggat
Upekkh

In actual fact, one has to develop the mindfulness (sati), investigation on dhamma
(dhammavicaya) and effort (viriya). The other four will follow as the effect. Thus, the first three
are the causes, and the remaining four are the effects.

S.C. 3

Then each factor can act as the cause and effect to others. The mindfulness (sati) is the
cause, and dhammavicaya (investigation of the states) is the effect. Due to the dhammavicaya
which penetratively contemplates the phenomena (states) and later realises them, ones mind is
more interested in making more effort. Due to mindfulness (sati), dhammavicaya and effort
(viriya) as the cause, joy or pti, the effect, will arise.
Due to strong pti which is a jhna factor, one will also develop the other jhna factors like
samdhi (ekaggat) and upekkh. Passaddhi is also the effect of pti. Thus, pti is the cause,
passaddhi, samdhi and upekkh are the effects.
Samatha and Vipassan
When one develops Samatha, there is also some development of the factors of
enlightenment. Here, Dhammavicaya is vitakka. When one considers the characteristic of the
mind and matter phenomena for a time, then there is vicra (sustained application). Then one will
get pti, sukha and ekaggat. Here, the passaddhi factor will cause sukha. Actually, sukha is a
type of feeling, and it is a pleasant feeling. Sukha will cause samdhi (concentration) or onepointedness of mind.1
1) Sati -mindfulness
2) Dhammavicaya-investigation of the
states

3)
4)
5)
6)
7)

=sammditthi
= (anupassana) 2

Viriya effort
Pti -joy
Passaddhi -tranquility
Samdhi -concentration
Upekkh equanimity

So also in Vipassan, though there is only khan ika-samdhi and it works with multiple
objects, but a meditator can develop sati, dhammavicaya and viriya. These three factors will help
one to develop pti (joy), passaddhi (tranquility), khan ika-samdhi (ekaggat) and upekkh
(equanimity). Here, ekaggat means one-pointedness of mind on the object that the meditator is
observing now, though later he might change to other objects.
The conclusion verse explains the practice of Vipassan
Iti ajjhattam v dhammesu dhammnupass viharati, bahiddh v dhammesu dhammnupass
viharati, ajjhattabahiddh v dhammesu dhammnupass viharati samudayadhammnupass v
1 Passaddhibahulo samdhindriya pailabhatti pubbabhge passaddhibahulassa
passaddhakyo sukha vedeti, sukhino citta samdhiyatti
[Paisambhidmagga-ahakatha-2,16]
2 Commentary to Mahasatipatthana sutta (amoho dhammavicaya sammdihi),
aya vuccati anupassan.

S.C. 4

dhammesu viharati, vayadhammnupass v dhammesu viharati, samudayavayadhammnupass

v dhammesu viharati atthi dhamm ti v panassa sati paccupatthit
hoti yvadeva

n amattya patissatimattya
anissito ca viharati, na ca kici loke updiyati. Evampi kho,

bhikkhave, bhikkhu dhammesu dhammnupass viharati pacasu nvaran esu.

Here samudayadhamma can refer to the arising states or the originating factors that cause
arising of a dhamma. Vayadhamma can refer to the ceasing states or the dissolution factors that
cause the cessation of a dhamma.
Here, the internal means the phenomena which are cognized as belong to one, such as the
body, feeling and mind. The external dhamma means those which are cognized as not belonging
to one. These internal and external dhammas should be contemplated on as the objects of
meditation. Then one can see the arising and ceasing of them. The object is the cause and the
realising of the arising and ceasing of them is the effect. Seeing the arising and ceasing of
phenomena will bring the knowledge of aniccnupassan.
When the aniccnupassan is strong, one will realise dukkha and anatta. Thus, this
aniccnupassan will bring the knowledge of dukkhnupassan and anattnupassan. That
means one will realise non-self (anatta).
By doing so, one realises atthi dhamm- there are only phenomena, and there is no I,
mine, or atta, attanya. Thus, one develops n a (knowledge) and patissati
(mindfulness). This is

actually the development of factors of enlightenment (bojjhaga). Then when one sees the truth
(sacca), one will not attach and cling (updiyati) to the mind and matter. When one does not have
any attachment, one will reach Nibbna, which actually means nir-vna (no-craving; away from
carving).

Sacca (Truth)
In the fifth section i.e. sacca, there are four truths and their ultimate realities are:
1)
2)
3)
4)

Dukkha-sacca five aggregates

Samudaya-sacca craving or lobha
Nirodha-sacca -Nibbna
Magga-sacca The Noble Eightfold Path

Thus, through the practice of Dhammnupassan, one can realise the Sacca. Dukkha-sacca is
fulfilled when one contemplates five aggregates or in other words, 12 bases (yatana), 18
elements (dhtu), and then one sees them as suffering. One realises Nibbna by eradicating the
cause of suffering, that is craving. One develops the Noble Eightfold Path or sla, samdhi and
pa. Sla is fulfilled by observing five or 8 precepts and so on. Samdhi is fulfilled when one
has right effort, right mindfulness and right concentration, whereas pa is fulfilled by
developing right view (sammditthi)
and right thought (sammsakappa).
Conclusion

S.C. 5

The objects of meditation, i.e. the five aggregates, or 12 bases or 18 elements are
important. When the objects are clearly seen, the contemplation will be strong and clear. Thus, the
object is the cause, whereas the realization of dhamma (Bojjhaga, sacca) is the effect.
In this way, one realises in order to have a strong effect, one needs to have a strong cause.
So, a meditator needs not to emphasize to get good joy (pti), tranquility (passaddhi),
concentration (samdhi) and equanimity (upekkh) as all of these are the effects, the meditator
should only focus on the causes in the factors of the enlightenment which are the mindfulness
(sati), investigation of states (dhammavicaya) and effort (viriya).
So also, to realise Nibbna, the meditators only need to understand dukkha-sacca or
contemplate on five aggregates, 12 bases or 18 elements, eradicate samudaya sacca (lobha,
craving) and develop magga-sacca (the Noble Eightfold Path).

Works cited:
Sayadaw Dr. Sunanda, Questions and Answers, (Malaysia, Buddhist Hermitage Lunas, 2009)
Pl i-English Dictionary ( England, Pli Text Society, 1960).