Buddha Abhidhamma - Ultimate Science - BuddhaNet

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phenomena is so distinct that they just watch the arising and the
dissolving of the phenomena and meditate on them by way of
aniccànupassanà for 10-15 minutes then by way of dukkhànupassanà
for another 10-15 minutes and again by way of anattànupassanà
for 10-15 minutes.
As they keep on meditating and rotating the anupassanàs in
turn, their ability to investigate the three characteristic marks of
nàma and råpa become better and better until they are able to see
the arising instant, the existing instant and the dissolving instant
of each nàma and råpa. This is the culmination of Sammasana-¤àõa.
Then the conditioned things are investigated according to
the causal relations. Because the cause arises, the effect arises.
When the cause dissolves, the effect also dissolves. The causes
that condition råpa to arise are avijjà, taõhà, kamma and àhàra.
The causes that condition the cetasikas to arise are avijjà, taõhà,
kamma and phassa. The causes that condition the arising of cittas
are avijjà, taõhà, kamma and nàma-råpa. These the yogi comes to
know well.
By meditating in this way for thousands of times, the yogi’s
investigating knowledge improves more and more until he is
able to see the arising instant and the dissolving instant of nàmaråpa
very clearly. At this stage, the yogi stops considering the
cause-effect relations, and concentrates on the arising instant and
the dissolving instant of nàma-råpa. The arising and the
dissolving phenomena of mental and corporeal groups become
very distinct when the knowledge known as Udayabbaya-¤àõa
which observes these phenomena also arises.
As this knowledge gathers in strength, the ten Upakkilesas
(impurities or corruption) normally arise. These upakkilesas are