4👑☸ Cattāri Ariya-saccaṃ 四聖諦

4👑☸🏛️ Ab Vb    🔝

Theravāda Abhidhamma Vibhaṅga

 Ab Vb 1 Khandha-vibhaṅga: aggregate-analysis
Ab Vb 2 Āyatana-vibhaṅga: sense-base-analysis
Ab Vb 3 Dhātu-vibhaṅga: element-analysis
Ab Vb 4 Sacca-vibhaṅga: truth-analysis
Ab Vb 5 Indriya-vibhaṅga: faculty-analysis
Ab Vb 6 Paṭicca-sam-uppāda-vibhaṅga: dependent-co-origination-analysis
Ab Vb 7 Sati-'paṭṭhāna-vibhaṅga: remembrance-establishing-analysis
Ab Vb 8 Samma-p-padhāna-vibhaṅga: right-exertion-analysis
Ab Vb 9 Iddhi-pāda-vibhaṅga: power-bases-analysis
Ab Vb 10 Bojjh-aṅga-vibhaṅga: awakening-factor-analysis
Ab Vb 11 Magg'-aṅga-vibhaṅga: path-factor-analysis
Ab Vb 12 Jhāna-vibhaṅga: Jhāna-analysis
Ab Vb 13 Appamaññā-vibhaṅga: measure-less-analysis
🚧Ab Vb 14 Sikkhā-pada-vibhaṅga: training-analysis
🚧Ab Vb 15 Paṭi-sam-bhidā-vibhaṅga: discrimination-analysis
🚧Ab Vb 16 Ñāṇa-vibhaṅga: knowledge-analysis
🚧Ab Vb 17 Khuddaka-vatthu-vibhaṅga: small-items-analysis
🚧Ab Vb 18 Dhamma-hadaya-vibhaṅga: heart-of-Dharma-analysis
Ab Vb 999.9 – TOC permalinks
ab-vb

0 - Theravāda Abhidhamma Vibhaṅga

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0.1 – synopsis


The Vibhaṅga (Book of Analysis) consists of 18 chapters arranged by topic.
The list of topics is closely related to the Saṁyutta Nikāya—
aggregates, senses, dependent origination, etc.
Most of the chapters have a threefold structure.
(1) Analysis according to the suttas:
this quotes a key passage from the suttas on the relvant topic and offers a modest analysis.
(2) Analysis according to the Abhidhamma:
applies the sets of synonyms and terms as developed in the Dhammasaṅgaṇī.
(3) Catechism:
tests the students knowledge with systematic questioning.
A few sections, such as Vb 18 Dhammahadaya, do not fit this system.
They may have originated as independent treatises.



1 - Khandha-vibhaṅga: Aggregates explanation



Vibhaṅga
The Book of Analysis
Khan­dha­vibhaṅga
1. Analysis Of The Aggregates

1.1 - Analysis According To The Discourses

1. Suttan­ta­bhājanīya
1.1. Analysis According To The Discourses
Namo tassa Bhagavato Arahato Sammā­sambud­dhassa.
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Pañcakkhandhā—rūpakkhandho, vedanākkhandho, saññākkhandho, saṅ­khā­rak­khan­dho, viññā­ṇak­khan­dho.
The five aggregates are: The aggregate of form, aggregate of feeling, aggregate of perception, aggregate of volitional activities, aggregate of consciousness.

1.1.1 - Rūpakkhandha


1.1. Rūpakkhandha
1.1.1. The Aggregate Of Form
Tattha katamo rūpakkhandho? Yaṃ kiñci rūpaṃ atītā­nāgata­pac­cup­pan­naṃ ajjhattaṃ vā bahiddhā vā oḷārikaṃ vā sukhumaṃ vā hīnaṃ vā paṇītaṃ vā yaṃ dūre santike vā, tadekajjhaṃ abhisaññūhitvā abhi­saṅ­khipitvā—ayaṃ vuccati rūpakkhandho.
Therein what is the aggregate of form? Whatever form is past, future or present, internal or external gross or subtle, inferior or superior, distant or proximate; (taking) these together collectively and briefly, this is called the aggregate of form.
Tattha katamaṃ rūpaṃ atītaṃ? Yaṃ rūpaṃ atītaṃ niruddhaṃ vigataṃ vipariṇataṃ atthaṅgataṃ abbhat­thaṅ­gataṃ uppajjitvā vigataṃ atītaṃ atītaṃsena saṅgahitaṃ, cattāro ca mahābhūtā catunnañca mahābhūtānaṃ upādāyarūpaṃ—idaṃ vuccati rūpaṃ atītaṃ.
Therein what is past form? That form which is past, ceased, dissolved, changed, terminated, disappeared, or which having arisen has dissolved, has passed and is classed among the things that are past, (i.e.) the four great essentials and the material qualities derived from the four great essentials. This is called past form.
Tattha katamaṃ rūpaṃ anāgataṃ? Yaṃ rūpaṃ ajātaṃ abhūtaṃ asañjātaṃ anibbattaṃ ana­bhi­nib­bat­taṃ apātubhūtaṃ anuppannaṃ asamuppannaṃ anuṭṭhitaṃ asamuṭṭhitaṃ anāgataṃ anāgataṃsena saṅgahitaṃ, cattāro ca mahābhūtā catunnañca mahābhūtānaṃ upādāyarūpaṃ—idaṃ vuccati rūpaṃ anāgataṃ.
Therein what is future form? That form which is not born, not become, not begotten, non-existent, fully non-existent, not apparent, not risen, not well risen, not uprisen, not well uprisen, which is future and is classed among the things that are future, (i.e.) the four great essentials and the material qualities derived from the four great essentials. This is called future form.
Tattha katamaṃ rūpaṃ paccuppannaṃ? Yaṃ rūpaṃ jātaṃ bhūtaṃ sañjātaṃ nibbattaṃ abhinibbattaṃ pātubhūtaṃ uppannaṃ samuppannaṃ uṭṭhitaṃ samuṭṭhitaṃ paccuppannaṃ ­pac­cup­pan­naṃ­sena saṅgahitaṃ, cattāro ca mahābhūtā catunnañca mahābhūtānaṃ upādāyarūpaṃ—idaṃ vuccati rūpaṃ paccuppannaṃ.
Therein what is present form? That form which is born, become, begotten, existent, fully existent, apparent, risen, well risen, uprisen, well uprisen, which is present and is classed among the things that are present, (i.e.) the four great essentials and the material qualities derived from the four great essentials. This is called present form.
Tattha katamaṃ rūpaṃ ajjhattaṃ? Yaṃ rūpaṃ tesaṃ tesaṃ sattānaṃ ajjhattaṃ paccattaṃ niyakaṃ pāṭipuggalikaṃ upādinnaṃ, cattāro ca mahābhūtā catunnañca mahābhūtānaṃ upādāyarūpaṃ—idaṃ vuccati rūpaṃ ajjhattaṃ.
Therein what is internal form? That form which, for this or that being, is personal, self-referable, one’s own, individual and is grasped (by craving and false view), (i.e.) the four great essentials and the material qualities derived from the four great essentials. This is called internal form.
Tattha katamaṃ rūpaṃ bahiddhā? Yaṃ rūpaṃ tesaṃ tesaṃ parasattānaṃ parapuggalānaṃ ajjhattaṃ paccattaṃ niyakaṃ pāṭipuggalikaṃ upādinnaṃ, cattāro ca mahābhūtā catunnañca mahābhūtānaṃ upādāyarūpaṃ—idaṃ vuccati rūpaṃ bahiddhā.
Therein what is external form? That form which, for this or that other being, for other persons, is personal, self-referable, one’s own, individual and is grasped, (i.e.) the four great essentials and the material qualities derived from the four great essentials. This is called external form.
Tattha katamaṃ rūpaṃ oḷārikaṃ? Cakkhāyatanaṃ … pe … ­phoṭṭhab­bā­yatanaṃ—idaṃ vuccati rūpaṃ oḷārikaṃ.
Therein what is gross form? The eye sense-base, See section 154. tangible sense-base. This is called gross form.
Tattha katamaṃ rūpaṃ sukhumaṃ? Itthindriyaṃ … pe … kabaḷīkāro āhāro—idaṃ vuccati rūpaṃ sukhumaṃ.
Therein what is subtle form? The faculty of femininity, See Dhammasaṅgaṇī section 595. the nutrient factor of food. This is called subtle form.
Tattha katamaṃ rūpaṃ hīnaṃ? Yaṃ rūpaṃ tesaṃ tesaṃ sattānaṃ uññātaṃ avaññātaṃ hīḷitaṃ paribhūtaṃ acittīkataṃ hīnaṃ hīnamataṃ hīnasammataṃ aniṭṭhaṃ akantaṃ amanāpaṃ, rūpā saddā gandhā rasā phoṭṭhabbā—idaṃ vuccati rūpaṃ hīnaṃ.
Therein what is inferior form? That form which, for this or that being, is contemptible, despised, worthless, derisible, disrespected, inferior, thought to be inferior, considered to be inferior, undesirable, unattractive, unpleasant, (i.e.) the visible, audible, odorous, sapid, tangible. This is called inferior form.
Tattha katamaṃ rūpaṃ paṇītaṃ? Yaṃ rūpaṃ tesaṃ tesaṃ sattānaṃ anuññātaṃ anavaññātaṃ ahīḷitaṃ aparibhūtaṃ cittīkataṃ paṇītaṃ paṇītamataṃ paṇītasammataṃ iṭṭhaṃ kantaṃ manāpaṃ, rūpā saddā gandhā rasā phoṭṭhabbā—idaṃ vuccati rūpaṃ paṇītaṃ. Taṃ taṃ vā pana rūpaṃ upādāyupādāya rūpaṃ hīnaṃ paṇītaṃ daṭṭhabbaṃ.
Therein what is superior form? That form which, for this or that being, is not contemptible, not despised, not worthless, not derisible, respected, superior, thought to be superior, considered to be superior, desirable, attractive, pleasant, (i.e.) the visible, audible, odorous, sapid, tangible. This is called superior form. Inferior and superior form should be understood by comparing this form with that.
Tattha katamaṃ rūpaṃ dūre? Itthindriyaṃ … pe … kabaḷīkāro āhāro, yaṃ vā panaññampi atthi rūpaṃ anāsanne anupakaṭṭhe dūre asantike—idaṃ vuccati rūpaṃ dūre.
Therein what is distant form? The faculty of femininity, See Dhammasaṅgaṇī section 595. the nutrient factor of food or whatever other form there is, not near, not close, distant, not proximate. This is called distant form.
Tattha katamaṃ rūpaṃ santike? Cakkhāyatanaṃ … pe … ­phoṭṭhab­bā­yatanaṃ, yaṃ vā panaññampi atthi rūpaṃ āsanne upakaṭṭhe avidūre santike—idaṃ vuccati rūpaṃ santike. Taṃ taṃ vā pana rūpaṃ upādāyupādāya rūpaṃ dūre santike daṭṭhabbaṃ.
Therein what is proximate form? The eye sense-base, See section 154. tangible sense-base or whatever other form there is, near, close, not distant, proximate. This is called proximate form. Distant and proximate form should be understood by comparing this form with that.

1.1.2 - Vedanākkhandha


1.2. Vedanākkhandha
1.1.2. The Aggregate Of Feeling
Tattha katamo vedanākkhandho? Yā kāci vedanā atī­tā­nāga­ta­pac­cup­pannā ajjhattā vā bahiddhā vā oḷārikā vā sukhumā vā hīnā vā paṇītā vā yā dūre santike vā, tadekajjhaṃ abhisaññūhitvā abhi­saṅ­khipitvā—ayaṃ vuccati vedanākkhandho.
Therein what is the aggregate of feeling? Whatever feeling is past, future or present, internal or external, gross or subtle, inferior or superior, distant or proximate; (taking) these together collectively and briefly, this is called the aggregate of feeling.
Tattha katamā vedanā atītā? Yā vedanā atītā niruddhā vigatā vipariṇatā atthaṅgatā abbhatthaṅgatā uppajjitvā vigatā atītā atītaṃsena saṅgahitā, sukhā vedanā dukkhā vedanā adukkhamasukhā vedanā—ayaṃ vuccati vedanā atītā.
Therein what is past feeling? That feeling which is past, ceased, dissolved, changed, terminated, disappeared, or which having arisen has dissolved, has passed and is classed among the things that are past, (i.e.) pleasant feeling, painful feeling, neither-painful-nor-pleasant feeling. This is called past feeling.
Tattha katamā vedanā anāgatā? Yā vedanā ajātā abhūtā asañjātā anibbattā anabhinibbattā apātubhūtā anuppannā asamuppannā anuṭṭhitā asamuṭṭhitā anāgatā anāgataṃsena saṅgahitā, sukhā vedanā dukkhā vedanā adukkhamasukhā vedanā—ayaṃ vuccati vedanā anāgatā.
Therein what is future feeling? That feeling which is not born, not become, not begotten, non-existent, fully non-existent, not apparent, not risen, not well risen, not uprisen, not well uprisen, which is future and is classed among the things that are future, (i.e.) pleasant feeling, painful feeling, neither-painful-nor-pleasant feeling. This is called future feeling.
Tattha katamā vedanā paccuppannā? Yā vedanā jātā bhūtā sañjātā nibbattā abhinibbattā pātubhūtā uppannā samuppannā uṭṭhitā samuṭṭhitā paccuppannā ­pac­cup­pan­naṃ­sena saṅgahitā, sukhā vedanā dukkhā vedanā adukkhamasukhā vedanā— ayaṃ vuccati vedanā paccuppannā.
Therein what is present feeling? That feeling which is born, become, begotten, existent, fully existent, apparent, risen, well risen, uprisen, well uprisen, which is present and is classed among the things that are present, (i.e.) pleasant feeling, painful feeling, neither-painful-nor-pleasant feeling. This is called present feeling.
Tattha katamā vedanā ajjhattā? Yā vedanā tesaṃ tesaṃ sattānaṃ ajjhattaṃ paccattaṃ niyakā pāṭipuggalikā upādinnā, sukhā vedanā dukkhā vedanā adukkhamasukhā vedanā—ayaṃ vuccati vedanā ajjhattā.
Therein what is internal feeling? That feeling which, for this or that being, is personal, self-referable, one’s own, individual and is grasped (by craving and false view), (i.e.) pleasant feeling painful feeling, neither-painful-nor-pleasant feeling. This is called internal feeling.
Tattha katamā vedanā bahiddhā? Yā vedanā tesaṃ tesaṃ parasattānaṃ parapuggalānaṃ ajjhattaṃ paccattaṃ niyakā pāṭipuggalikā upādinnā, sukhā vedanā dukkhā vedanā adukkhamasukhā vedanā—ayaṃ vuccati vedanā bahiddhā.
Therein what is external feeling? That feeling which, for this or that other being, for other persons, is personal, self-referable, one’s own, individual and is grasped, (i.e.) pleasant feeling, painful feeling, neither-painful-nor-pleasant feeling. This is called external feeling.
Tattha katamā vedanā oḷārikā sukhumā? Akusalā vedanā oḷārikā, kusalābyākatā vedanā sukhumā. Kusalākusalā vedanā oḷārikā, abyākatā vedanā sukhumā. Dukkhā vedanā oḷārikā, sukhā ca adukkhamasukhā ca vedanā sukhumā. Sukhadukkhā vedanā oḷārikā, adukkhamasukhā vedanā sukhumā. Asamāpannassa vedanā oḷārikā, samāpannassa vedanā sukhumā. Sāsavā vedanā oḷārikā, anāsavā vedanā sukhumā. Taṃ taṃ vā pana vedanaṃ upādāyupādāya vedanā oḷārikā sukhumā daṭṭhabbā.
Therein what is gross (also) subtle feeling? Unskilful feeling is gross; skilful and neither-skilful-nor-unskilful feeling is subtle. Skilful and unskilful feeling is gross; neither-skilful-nor-unskilful feeling is subtle. Painful feeling is gross; pleasant also neither-painful-nor-pleasant feeling is subtle. Pleasant and painful feeling is gross; neither-painful-nor-pleasant feeling is subtle. The feeling of one not experiencing higher mental dhammas is gross; the feeling of one experiencing higher mental dhammas is subtle. Feeling that is the object of the defilements is gross; feeling that is not the object of the defilements is subtle. Gross and subtle feeling should be understood by comparing this feeling with that.
Tattha katamā vedanā hīnā paṇītā? Akusalā vedanā hīnā, kusalābyākatā vedanā paṇītā. Kusalākusalā vedanā hīnā, abyākatā vedanā paṇītā. Dukkhā vedanā hīnā, sukhā ca adukkhamasukhā ca vedanā paṇītā. Sukhadukkhā vedanā hīnā, adukkhamasukhā vedanā paṇītā. Asamāpannassa vedanā hīnā, samāpannassa vedanā paṇītā. Sāsavā vedanā hīnā, anāsavā vedanā paṇītā. Taṃ taṃ vā pana vedanaṃ upādāyupādāya vedanā hīnā paṇītā daṭṭhabbā.
Therein what is inferior (also) superior feeling? Unskilful feeling is inferior; skilful and neither-skilful-nor-unskilful feeling is superior. Skilful and unskilful feeling is inferior; neither-skilful-nor-unskilful feeling is superior. Painful feeling is inferior; pleasant feeling also neither-painful-nor-pleasant feeling is superior. Pleasant and painful feeling is inferior; neither-painful-nor-pleasant feeling is superior. The feeling of one not experiencing higher mental dhammas is inferior; the feeling of one experiencing higher mental dhammas is superior. Feeling that is the object of the defilements is inferior; feeling that is not the object of the defilements is superior. Inferior and superior feeling should be understood by comparing this feeling with that.
Tattha katamā vedanā dūre? Akusalā vedanā kusa­lāb­yāka­tāhi vedanāhi dūre; kusalābyākatā vedanā akusalāya vedanāya dūre; kusalā vedanā akusa­lāb­yāka­tāhi vedanāhi dūre; akusalābyākatā vedanā kusalāya vedanāya dūre; abyākatā vedanā kusalākusalāhi vedanāhi dūre; kusalākusalā vedanā abyākatāya vedanāya dūre. Dukkhā vedanā sukhāya ca aduk­kha­ma­su­khāya ca vedanāhi dūre; sukhā ca adukkhamasukhā ca vedanā dukkhāya vedanāya dūre; sukhā vedanā dukkhāya ca aduk­kha­ma­su­khāya ca vedanāhi dūre; dukkhā ca adukkhamasukhā ca vedanā sukhāya vedanāya dūre; adukkhamasukhā vedanā sukhadukkhāhi vedanāhi dūre; sukhadukkhā vedanā aduk­kha­ma­su­khāya vedanāya dūre. Asamāpannassa vedanā samāpannassa vedanāya dūre; samāpannassa vedanā asamāpannassa vedanāya dūre. Sāsavā vedanā anāsavāya vedanāya dūre; anāsavā vedanā sāsavāya vedanāya dūre—ayaṃ vuccati vedanā dūre.
Therein what is distant feeling? Unskilful feeling is distant from skilful and neither-skilful-nor-unskilful feelings; skilful and neither-skilful-nor-unskilful feeling is distant from unskilful feeling; skilful feeling is distant from unskilful and neither-skilful-nor-unskilful feelings; unskilful and neither-skilful-nor-unskilful feeling is distant from skilful feeling; neither-skilful-nor-unskilful feeling is distant from skilful and unskilful feelings; skilful and unskilful feeling is distant from neither-skilful-nor-unskilful feeling. Painful feeling is distant from pleasant also from neither-painful-nor-pleasant feelings; pleasant also neither-painful-nor-pleasant feeling is distant from painful feeling; pleasant feeling is distant from painful also from neither-painful-nor-pleasant feelings; painful also neither-painful-nor-pleasant feeling is distant from pleasant feeling; neither-painful-nor-pleasant feeling is distant from pleasant and painful feelings; pleasant and painful feeling is distant from neither-painful-nor-pleasant feeling. The feeling of one not experiencing higher mental dhammas is distant from the feeling of one experiencing higher mental dhammas; the feeling of one experiencing higher mental dhammas is distant from the feeling of one not experiencing higher mental dhammas. Feeling that is the object of the defilements is distant from feeling that is not the object of the defilements; feeling that is not the object of the defilements is distant from feeling that is the object of the defilements. This is called distant feeling.
Tattha katamā vedanā santike? Akusalā vedanā akusalāya vedanāya santike; kusalā vedanā kusalāya vedanāya santike; abyākatā vedanā abyākatāya vedanāya santike. Dukkhā vedanā dukkhāya vedanāya santike; sukhā vedanā sukhāya vedanāya santike; adukkhamasukhā vedanā aduk­kha­ma­su­khāya vedanāya santike. Asamāpannassa vedanā asamāpannassa vedanāya santike; samāpannassa vedanā samāpannassa vedanāya santike. Sāsavā vedanā sāsavāya vedanāya santike; anāsavā vedanā anāsavāya vedanāya santike. Ayaṃ vuccati vedanā santike. Taṃ taṃ vā pana vedanaṃ upādāyupādāya vedanā dūre santike daṭṭhabbā.
Therein what is proximate feeling? Unskilful feeling is proximate to unskilful feeling; skilful feeling is proximate to skilful feeling; neither-skilful-nor-unskilful feeling is proximate to neither-skilful-nor-unskilful feeling. Painful feeling is proximate to painful feeling; pleasant feeling is proximate to pleasant feeling; neither-painful-nor-pleasant feeling is proximate to neither-painful-nor-pleasant feeling. The feeling of one not experiencing higher mental dhammas is proximate to the feeling of one not experiencing higher mental dhammas; the feeling of one experiencing higher mental dhammas is proximate to the feeling of one experiencing higher mental dhammas. Feeling that is the object of the defilements is proximate to feeling that is the object of the defilements; feeling that is not the object of the defilements is proximate to feeling that is not the object of the defilements. This is called proximate feeling. Distant and proximate feeling should be understood by comparing this feeling with that.

1.1.3 - Saññākkhandha


1.3. Saññākkhandha
1.1.3. The Aggregate Of Perception
Tattha katamo saññākkhandho? Yā kāci saññā atī­tā­nāga­ta­pac­cup­pannā ajjhattā vā bahiddhā vā oḷārikā vā sukhumā vā hīnā vā paṇītā vā yā dūre santike vā tadekajjhaṃ abhisaññūhitvā abhi­saṅ­khipitvā—ayaṃ vuccati saññākkhandho.
Therein what is the aggregate of perception? Whatever perception is past, future or present, interrtal or external, gross or subtle, inferior or superior, distant or proximate; (taking) these together collectively and briefly, this is called the aggregate of perception.
Tattha katamā saññā atītā? Yā saññā atītā niruddhā vigatā vipariṇatā atthaṅgatā abbhatthaṅgatā uppajjitvā vigatā atītā atītaṃsena saṅgahitā, cak­khu­samphas­sajā saññā sota­samphas­sajā saññā ghāna­samphas­sajā saññā jivhā­samphas­sajā saññā kāya­samphas­sajā saññā mano­samphas­sajā saññā—ayaṃ vuccati saññā atītā.
Therein what is past perception? That perception which is past, ceased, dissolved, changed, terminated, disappeared, or which having arisen has dissolved, has passed and is classed among the things that are past, (i.e.) perception born of eye contact, perception born of ear contact, perception born of nose contact, perception born of tongue contact, perception born of body contact, perception born of mind contact. This is called past perception.
Tattha katamā saññā anāgatā? Yā saññā ajātā abhūtā asañjātā anibbattā anabhinibbattā apātubhūtā anuppannā asamuppannā anuṭṭhitā asamuṭṭhitā anāgatā anāgataṃsena saṅgahitā, cak­khu­samphas­sajā saññā sota­samphas­sajā saññā ghāna­samphas­sajā saññā jivhā­samphas­sajā saññā kāya­samphas­sajā saññā mano­samphas­sajā saññā—ayaṃ vuccati saññā anāgatā.
Therein what is future perception? That perception which is not born, not become, not begotten, non-existent, fully non-existent, not apparent, not risen, not well risen, not uprisen, not well uprisen, which is future and is classed among the things that are future, (i.e.) perception born of eye contact, perception born of ear contact, perception born of nose contact, perception born of tongue contact, perception born of body contact, perception born of mind contact. This is called future perception.
Tattha katamā saññā paccuppannā? Yā saññā jātā bhūtā sañjātā nibbattā abhinibbattā pātubhūtā uppannā samuppannā uṭṭhitā samuṭṭhitā paccuppannā ­pac­cup­pan­naṃ­sena saṅgahitā, cak­khu­samphas­sajā saññā sota­samphas­sajā saññā ghāna­samphas­sajā saññā jivhā­samphas­sajā saññā kāya­samphas­sajā saññā mano­samphas­sajā saññā—ayaṃ vuccati saññā paccuppannā.
Therein what is present perception? That perception which is born, become, begotten, existent, fully existent, apparent, risen, well risen, uprisen, well uprisen, which is present and is classed among the things that are present, (i.e.) perception born of eye contact, perception born of ear contact, perception born of nose contact, perception born of tongue contact, perception born of body contact, perception born of mind contact. This is called present perception.
Tattha katamā saññā ajjhattā? Yā saññā tesaṃ tesaṃ sattānaṃ ajjhattaṃ paccattaṃ niyakā pāṭipuggalikā upādinnā, cak­khu­samphas­sajā saññā sota­samphas­sajā saññā ghāna­samphas­sajā saññā jivhā­samphas­sajā saññā kāya­samphas­sajā saññā mano­samphas­sajā saññā—ayaṃ vuccati saññā ajjhattā.
Therein what is internal perception? That perception which, for this or that being, is personal, self-referable, one’s own, individual and is grasped (by craving and false view), (i.e.) perception born of eye contact, perception born of ear contact, perception born of nose contact, perception born of tongue contact, perception born of body contact, perception born of mind contact. This is called internal perception.
Tattha katamā saññā bahiddhā? Yā saññā tesaṃ tesaṃ parasattānaṃ parapuggalānaṃ ajjhattaṃ paccattaṃ niyakā pāṭipuggalikā upādinnā, cak­khu­samphas­sajā saññā sota­samphas­sajā saññā ghāna­samphas­sajā saññā jivhā­samphas­sajā saññā kāya­samphas­sajā saññā mano­samphas­sajā saññā—ayaṃ vuccati saññā bahiddhā.
Therein what is external perception? That perception which, for this or that other being, for other persons, is personal, self-referable, one’s own, individual and is grasped, (i.e.) perception born of eye contact, perception born of ear contact, perception born of nose contact, perception born of tongue contact, perception born of body contact, perception born of mind contact. This is called external perception.
Tattha katamā saññā oḷārikā sukhumā? Paṭi­gha­samphas­sajā saññā oḷārikā, adhi­vacana­samphas­sajā saññā sukhumā. Akusalā saññā oḷārikā, kusalābyākatā saññā sukhumā. Kusalākusalā saññā oḷārikā, abyākatā saññā sukhumā. Dukkhāya vedanāya sampayuttā saññā oḷārikā, sukhāya ca aduk­kha­ma­su­khāya ca vedanāhi sampayuttā saññā sukhumā. Sukhadukkhāhi vedanāhi sampayuttā saññā oḷārikā, aduk­kha­ma­su­khāya vedanāya sampayuttā saññā sukhumā. Asamāpannassa saññā oḷārikā, samāpannassa saññā sukhumā. Sāsavā saññā oḷārikā, anāsavā saññā sukhumā. Taṃ taṃ vā pana saññaṃ upādāyupādāya saññā oḷārikā sukhumā daṭṭhabbā.
Therein what is gross (also) subtle perception? Perception born of contact by impingement is gross; perception born of analogical contact is subtle. Unskilful perception is gross; skilful and neither-skilful-nor-unskilful perception is subtle. Skilful and unskilful perception is gross; neither-skilful-nor-unskilful perception is subtle. Perception associated with painful feeling is gross; perception associated with pleasant also with neither-painful-nor-pleasant feelings is subtle. Perception associated with pleasant and painful feelings is gross; perception associated with neither-painful-nor-pleasant feeling is subtle. The perception of one not experiencing higher mental dhammas is gross; the perception of one experiencing higher mental dhammas is subtle. Perception that is the object of the defilements is gross; perception that is not the object of the defilements is subtle. Gross and subtle perception should be understood by comparing this perception with that.
Tattha katamā saññā hīnā paṇītā? Akusalā saññā hīnā, kusalābyākatā saññā paṇītā. Kusalākusalā saññā hīnā, abyākatā saññā paṇītā. Dukkhāya vedanāya sampayuttā saññā hīnā, sukhāya ca aduk­kha­ma­su­khāya ca vedanāhi sampayuttā saññā paṇītā. Sukhadukkhāhi vedanāhi sampayuttā saññā hīnā, aduk­kha­ma­su­khāya vedanāya sampayuttā saññā paṇītā. Asamāpannassa saññā hīnā, samāpannassa saññā paṇītā. Sāsavā saññā hīnā, anāsavā saññā paṇītā. Taṃ taṃ vā pana saññaṃ upādāyupādāya saññā hīnā paṇītā daṭṭhabbā.
Therein what is inferior (also) superior perception? Unskilful perception is inferior; skilful and neither-skilful-nor-unskilful perception is superior. Skilful and unskilful perception is inferior; neither-skilful-nor-unskilful perception is superior. Perception associated with painful feeling is inferior; perception associated with pleasant also with neither-painful-nor-pleasant feelings is superior. Perception associated with pleasant and painful feelings is inferior; perception associated with neither-painful-nor-pleasant feeling is superior. The perception of one not experiencing higher mental dhammas is inferior; the perception of one experiencing higher mental dhammas is superior. Perception that is the object of the defilements is inferior; perception that is not the object of the defilements is superior. Inferior and superior perception should be understood by comparing this perception with that.
Tattha katamā saññā dūre? Akusalā saññā kusa­lāb­yāka­tāhi saññāhi dūre; kusalābyākatā saññā akusalāya saññāya dūre; kusalā saññā akusa­lāb­yāka­tāhi saññāhi dūre; akusalābyākatā saññā kusalāya saññāya dūre. Abyākatā saññā kusalākusalāhi saññāhi dūre; kusalākusalā saññā abyākatāya saññāya dūre. Dukkhāya vedanāya sampayuttā saññā sukhāya ca aduk­kha­ma­su­khāya ca vedanāhi sampayuttāhi saññāhi dūre; sukhāya ca aduk­kha­ma­su­khāya ca vedanāhi sampayuttā saññā dukkhāya vedanāya sampayuttāya saññāya dūre; sukhāya vedanāya sampayuttā saññā dukkhāya ca aduk­kha­ma­su­khāya ca vedanāhi sampayuttāhi saññāhi dūre; dukkhāya ca aduk­kha­ma­su­khāya ca vedanāhi sampayuttā saññā sukhāya vedanāya sampayuttāya saññāya dūre; aduk­kha­ma­su­khāya vedanāya sampayuttā saññā sukhadukkhāhi vedanāhi sampayuttāhi saññāhi dūre; sukhadukkhāhi vedanāhi sampayuttā saññā aduk­kha­ma­su­khāya vedanāya sampayuttāya saññāya dūre. Asamāpannassa saññā samāpannassa saññāya dūre; samāpannassa saññā asamāpannassa saññāya dūre. Sāsavā saññā anāsavāya saññāya dūre; anāsavā saññā sāsavāya saññāya dūre—ayaṃ vuccati saññā dūre.
Therein what is distant perception? Unskilful perception is distant from skilful and neither-skilful-nor-unskilful perceptions; skilful and neither-skilful-nor-unskilful perception is distant from unskilful perception; skilful perception is distant from unskilful and neither-skilful-nor-unskilful perceptions; unskilful and neither-skilful-nor-unskilful perception is distant from skilful perception. Neither-skilful-nor-unskilful perception is distant from skilful and unskilful perceptions; skilful and unskilful perception is distant from neither-skilful-nor-unskilful perception. Perception associated with painful feeling is distant from perceptions associated with pleasant also with neither-painful-nor-pleasant feelings; perception associated with pleasant also with neither-painful-nor-pleasant feelings is distant from perception associated with painful feeling; perception associated with pleasant feeling is distant from perceptions associated with painful also with neither-painful-nor-pleasant feelings; perception associated with painful also with neither-painful-nor-pleasant feelings is distant from perception associated with pleasant feeling; perception associated with neither-painful-nor-pleasant feeling is distant from perceptions associated with pleasant and painful feelings; perception associated with pleasant and painful feelings is distant from perception associated with neither-painful-nor-pleasant feeling. The perception of one not experiencing higher mental dhammas is distant from the perception of one experiencing higher mental dhammas; the perception of one experiencing higher mental dhammas is distant from the perception of one not experiencing higher mental dhammas. Perception that is the object of the defilements is distant from perception that is not the object of the defilements; perception that is not the object of the defilements is distant from perception that is the object of the defilements. This is called distant perception.
Tattha katamā saññā santike? Akusalā saññā akusalāya saññāya santike; kusalā saññā kusalāya saññāya santike; abyākatā saññā abyākatāya saññāya santike. Dukkhāya vedanāya sampayuttā saññā dukkhāya vedanāya sampayuttāya saññāya santike; sukhāya vedanāya sampayuttā saññā sukhāya vedanāya sampayuttāya saññāya santike; aduk­kha­ma­su­khāya vedanāya sampayuttā saññā aduk­kha­ma­su­khāya vedanāya sampayuttāya saññāya santike. Asamāpannassa saññā asamāpannassa saññāya santike; samāpannassa saññā samāpannassa saññāya santike. Sāsavā saññā sāsavāya saññāya santike; anāsavā saññā anāsavāya saññāya santike. Ayaṃ vuccati saññā santike. Taṃ taṃ vā pana saññaṃ upādāyupādāya saññā dūre santike daṭṭhabbā.
Therein what is proximate perception? Unskilful perception is proximate to unskilful perception; skilful perception is proximate to skilful perception; neither-skilful-nor-unskilful perception is proximate to neither-skilful-nor-unskilful perception; perception associated with painful feeling is proximate to perception associated with painful feeling; perception associated with pleasant feeling is proximate to perception associated with pleasant feeling; perception associated with neither-painful-nor-pleasant feeling is proximate to perception associated with neither-painful-nor-pleasant feeling. The perception of one not experiencing higher mental dhammas is proximate to the perception of one not experiencing higher mental dhammas; the perception of one experiencing higher mental dhammas is proximate to the perception of one experiencing higher mental dhammas. Perception that is the object of the defilements is proximate to perception that is the object of the defilements; perception that is not the object of the defilements is proximate to perception that is not the object of the defilements. This is called proximate perception. Distant and proximate perception should be understood by comparing this perception with that.

1.1.4 - Saṅ­khā­rak­khan­dha


1.4. Saṅ­khā­rak­khan­dha
1.1.4. The Aggregate Of Volitional Activities
Tattha katamo saṅ­khā­rak­khan­dho? Ye keci saṅkhārā atī­tā­nāga­ta­pac­cup­pannā ajjhattā vā bahiddhā vā oḷārikā vā sukhumā vā hīnā vā paṇītā vā ye dūre santike vā, tadekajjhaṃ abhisaññūhitvā abhi­saṅ­khipitvā—ayaṃ vuccati saṅ­khā­rak­khan­dho.
Therein what is the aggregate of volitional activities? Whatever volitional activities are past, future or present, internal or external, gross or subtle, inferior or superior, distant or proximate; (taking) these together collectively and briefly, this is called the aggregate of volitional activities.
Tattha katame saṅkhārā atītā? Ye saṅkhārā atītā niruddhā vigatā vipariṇatā atthaṅgatā abbhatthaṅgatā uppajjitvā vigatā atītā atītaṃsena saṅgahitā, cak­khu­samphas­sajā cetanā sota­samphas­sajā cetanā ghāna­samphas­sajā cetanā jivhā­samphas­sajā cetanā kāya­samphas­sajā cetanā mano­samphas­sajā cetanā—ime vuccanti saṅkhārā atītā.
Therein what are past volitional activities? Those volitional activities which are past, ceased, dissolved, changed, terminated, disappeared, or which having arisen have dissolved, have passed and are classed among the things that are past, (i.e.) volition born of eye contact, volition born of ear contact, volition born of nose contact, volition born of tongue contact, volition born of body contact, volition born of mind contact. These are called past volitional activities.
Tattha katame saṅkhārā anāgatā? Ye saṅkhārā ajātā abhūtā asañjātā anibbattā anabhinibbattā apātubhūtā anuppannā asamuppannā anuṭṭhitā asamuṭṭhitā anāgatā anāgataṃsena saṅgahitā, cak­khu­samphas­sajā cetanā sota­samphas­sajā cetanā ghāna­samphas­sajā cetanā jivhā­samphas­sajā cetanā kāya­samphas­sajā cetanā mano­samphas­sajā cetanā—ime vuccanti saṅkhārā anāgatā.
Therein what are future volitional activities? Those volitional activities which are not born, not become, not begotten, non-existent, fully non-existent, not apparent, not risen, not well risen, not uprisen, not well uprisen, which are future and are classed among the things that are future, (i.e.) volition born of eye contact, volition born of ear contact, volition born of nose contact, volition born of tongue contact, volition born of body contact, volition born of mind contact. These are called future volitional activities.
Tattha katame saṅkhārā paccuppannā? Ye saṅkhārā jātā bhūtā sañjātā nibbattā abhinibbattā pātubhūtā uppannā samuppannā uṭṭhitā samuṭṭhitā paccuppannā ­pac­cup­pan­naṃ­sena saṅgahitā, cak­khu­samphas­sajā cetanā sota­samphas­sajā cetanā ghāna­samphas­sajā cetanā jivhā­samphas­sajā cetanā kāya­samphas­sajā cetanā mano­samphas­sajā cetanā—ime vuccanti saṅkhārā paccuppannā.
Therein what are present volitional activities? Those volitional activities which are born, become, begotten, existent, fully existent, apparent, risen, well risen, uprisen, well uprisen, which are present and are classed among the things that are present, (i.e.) volition born of eye contact, volition born of ear contact, volition born of nose contact, volition born of tongue contact, volition born of body contact, volition born of mind contact. These are called present volitional activities.
Tattha katame saṅkhārā ajjhattā? Ye saṅkhārā tesaṃ tesaṃ sattānaṃ ajjhattaṃ paccattaṃ niyakā pāṭipuggalikā upādinnā, cak­khu­samphas­sajā cetanā sota­samphas­sajā cetanā ghāna­samphas­sajā cetanā jivhā­samphas­sajā cetanā kāya­samphas­sajā cetanā mano­samphas­sajā cetanā—ime vuccanti saṅkhārā ajjhattā.
Therein what are internal volitional activities? Those volitional activities which, for this or that being, are personal, self-referable, one’s own, individual and are grasped (by craving and false view), (i.e.) volition born of eye contact, volition born of ear contact, volition born of nose contact, volition born of tongue contact, volition born of body contact, volition born of mind contact. These are called internal volitional activities.
Tattha katame saṅkhārā bahiddhā? Ye saṅkhārā tesaṃ tesaṃ parasattānaṃ parapuggalānaṃ ajjhattaṃ paccattaṃ niyakā pāṭipuggalikā upādinnā, cak­khu­samphas­sajā cetanā sota­samphas­sajā cetanā ghāna­samphas­sajā cetanā jivhā­samphas­sajā cetanā kāya­samphas­sajā cetanā mano­samphas­sajā cetanā—ime vuccanti saṅkhārā bahiddhā.
Therein what are external volitional activities? Those volitional activities which, for this or that other being, for other persons, are personal, self-referable, one’s own, individual and are grasped, (i.e.) volition born of eye contact, volition born of ear contact, volition born of nose contact, volition born of tongue contact, volition born of body contact, volition born of mind contact. These are called external volitional activities.
Tattha katame saṅkhārā oḷārikā sukhumā? Akusalā saṅkhārā oḷārikā, kusalābyākatā saṅkhārā sukhumā. Kusalākusalā saṅkhārā oḷārikā, abyākatā saṅkhārā sukhumā. Dukkhāya vedanāya sampayuttā saṅkhārā oḷārikā, sukhāya ca aduk­kha­ma­su­khāya ca vedanāhi sampayuttā saṅkhārā sukhumā. Sukhadukkhāhi vedanāhi sampayuttā saṅkhārā oḷārikā, aduk­kha­ma­su­khāya vedanāya sampayuttā saṅkhārā sukhumā. Asamāpannassa saṅkhārā oḷārikā, samāpannassa saṅkhārā sukhumā. Sāsavā saṅkhārā oḷārikā, anāsavā saṅkhārā sukhumā. Te te vā pana saṅkhāre upādāyupādāya saṅkhārā oḷārikā sukhumā daṭṭhabbā.
Therein what are gross (also) subtle volitional activities? Unskilful volitional activities are gross; skilful and neither-skilful-nor-unskilful volitional activities are subtle. Skilful and unskilful volitional activities are gross; neither-skilful-nor-unskilful volitional activities are subtle. Volitional activities associated with painful feeling are gross; volitional activities associated with pleasant also with neither-painful-nor-pleasant feelings are subtle. Volitional activities associated with pleasant and painful feelings are gross; volitional activities associated with neither-painful-nor-pleasant feeling are subtle. The volitional activities of one not experiencing higher mental dhammas are gross; the mental activities of one experiencing higher mental dhammas are subtle. Volitional activities that are objects of the defilements are gross; volitional activities that are not objects of the defilements are subtle. Gross and subtle volitional activities should be understood by comparing these volitional activities with those.
Tattha katame saṅkhārā hīnā paṇītā? Akusalā saṅkhārā hīnā, kusalābyākatā saṅkhārā paṇītā. Kusalākusalā saṅkhārā hīnā, abyākatā saṅkhārā paṇītā. Dukkhāya vedanāya sampayuttā saṅkhārā hīnā, sukhāya ca aduk­kha­ma­su­khāya ca vedanāhi sampayuttā saṅkhārā paṇītā. Sukhadukkhāhi vedanāhi sampayuttā saṅkhārā hīnā, aduk­kha­ma­su­khāya vedanāya sampayuttā saṅkhārā paṇītā. Asamāpannassa saṅkhārā hīnā, samāpannassa saṅkhārā paṇītā. Sāsavā saṅkhārā hīnā, anāsavā saṅkhārā paṇītā. Te te vā pana saṅkhāre upādāyupādāya saṅkhārā hīnā paṇītā daṭṭhabbā.
Therein what are inferior (also) superior volitional activities? Unskilful volitional activities are inferior; skilful and neither-skilful-nor-unskilful volitional activities are superior. Skilful and unskilful volitional activities are inferior; neither-skilful-nor-unskilful volitional activities are superior. Volitional activities asso-ciated with painful feeling are inferior; volitional activities associated with pleasant also with neither-painful-nor-pleasant feelings are superior. Volitional activities associated with pleasant and painful feelings are inferior; volitional activities associated with neither-painful-nor-pleasant feeling are superior. The volitional activities of one not experiencing higher mental dhammas are inferior; the volitional activities of one experiencing higher mental dhammas are superior. Volitional activities that are the objects of the defilements are inferior; volitional activities that are not the objects of the defilements are superior. Inferior and superior volitional activities should be understood by comparing these volitional activities with those.
Tattha katame saṅkhārā dūre? Akusalā saṅkhārā kusalāb­yāka­tehi saṅkhārehi dūre; kusalābyākatā saṅkhārā akusalehi saṅkhārehi dūre; kusalā saṅkhārā akusa­lāb­yāka­tehi saṅkhārehi dūre; akusalābyākatā saṅkhārā kusalehi saṅkhārehi dūre; abyākatā saṅkhārā kusalākusalehi saṅkhārehi dūre; kusalākusalā saṅkhārā abyākatehi saṅkhārehi dūre. Dukkhāya vedanāya sampayuttā saṅkhārā sukhāya ca aduk­kha­ma­su­khāya ca vedanāhi sampayuttehi saṅkhārehi dūre; sukhāya ca aduk­kha­ma­su­khāya ca vedanāhi sampayuttā saṅkhārā dukkhāya vedanāya sampayuttehi saṅkhārehi dūre; sukhāya vedanāya sampayuttā saṅkhārā dukkhāya ca aduk­kha­ma­su­khāya ca vedanāhi sampayuttehi saṅkhārehi dūre; dukkhāya ca aduk­kha­ma­su­khāya ca vedanāhi sampayuttā saṅkhārā sukhāya vedanāya sampayuttehi saṅkhārehi dūre; aduk­kha­ma­su­khāya vedanāya sampayuttā saṅkhārā sukhadukkhāhi vedanāhi sampayuttehi saṅkhārehi dūre; sukhadukkhāhi vedanāhi sampayuttā saṅkhārā aduk­kha­ma­su­khāya vedanāya sampayuttehi saṅkhārehi dūre. Asamāpannassa saṅkhārā samāpannassa saṅkhārehi dūre; samāpannassa saṅkhārā asamāpannassa saṅkhārehi dūre. Sāsavā saṅkhārā anāsavehi saṅkhārehi dūre; anāsavā saṅkhārā sāsavehi saṅkhārehi dūre. Ime vuccanti saṅkhārā dūre.
Therein what are distant volitional activities? Unskilful volitional activities are distant from skilful and neither-skilful-nor-unskilful volitional activities; skilful and neither-skilful-nor-unskilful volitional activities are distant from unskilful volitional activities; skilful volitional activities are distant from unskilful and neither-skilful-nor-unskilful volitional activities; unskilful and neither-skilful-nor-unskilful volitional activities are distant from skilful volitional activities; neither-skilful-nor-unskilful volitional activities are distant from skilful and unskilful volitional activities; skilful and unskilful volitional activities are distant from neither-skilful-nor-unskilful volitional activities. Volitional activities associated with painful feeling are distant from volitional activities associated with pleasant also with neither-painful-nor-pleasant feelings; volitional activities associated with pleasant also with neither-painful-nor-pleasant feelings are distant from volitional activities associated with painful feeling; volitional activities associated with pleasant feeling are distant from volitional activities associated with painful also with neither-painful-nor-pleasant feelings; volitional activities associated with painful also with neither-painful-nor-pleasant feelings are distant from volitional activities associated with pleasant feeling; volitional activities associated with neither-painful-nor-pleasant feeling are distant from volitional activities associated with pleasant and painful feelings; volitional activities associated with pleasant and painful feelings are distant from volitional activities associated with neither-painful-nor-pleasant feeling. The volitional activities of one not experiencing higher mental dhammas are distant from the volitional activities of one experiencing higher mental dhammas; the volitional activities of one experiencing higher mental dhammas are distant from the volitional activities of one not experiencing higher mental dhammas. Volitional activities that are the objects of the defilements are distant from volitional activities that are not the objects of the defilements; volitional activities that are not the objects of the defilements are distant from volitional activities that are the objects of the defilements. These are called distant volitional activities.
Tattha katame saṅkhārā santike? Akusalā saṅkhārā akusalānaṃ saṅkhārānaṃ santike; kusalā saṅkhārā kusalānaṃ saṅkhārānaṃ santike; abyākatā saṅkhārā abyākatānaṃ saṅkhārānaṃ santike. Dukkhāya vedanāya sampayuttā saṅkhārā dukkhāya vedanāya sampayuttānaṃ saṅkhārānaṃ santike; sukhāya vedanāya sampayuttā saṅkhārā sukhāya vedanāya sampayuttānaṃ saṅkhārānaṃ santike; aduk­kha­ma­su­khāya vedanāya sampayuttā saṅkhārā aduk­kha­ma­su­khāya vedanāya sampayuttānaṃ saṅkhārānaṃ santike. Asamāpannassa saṅkhārā asamāpannassa saṅkhārānaṃ santike; samāpannassa saṅkhārā samāpannassa saṅkhārānaṃ santike. Sāsavā saṅkhārā sāsavānaṃ saṅkhārānaṃ santike; anāsavā saṅkhārā anāsavānaṃ saṅkhārānaṃ santike. Ime vuccanti saṅkhārā santike. Te te vā pana saṅkhāre upādāyupādāya saṅkhārā dūre santike daṭṭhabbā.
Therein what are proximate volitional activities? Unskilful volitional activities are proximate to unskilful volitional activities; skilful volitional activities are proximate to skilful volitional activities; neither-skilful-nor-unskilful volitional activities are proximate to neither-skilful-nor-unskilful volitional activities. Volitional activities associated with painful feeling are proximate to volitional activities associated with painful feeling; volitional activities associated with pleasant feeling are proximate to volitional activities associated with pleasant feeling; volitional activities associated with neither-painful-nor-pleasant feeling are proximate to volitional activities associated with neither-painful-nor-pleasant feeling. The volitional activities of one not experiencing higher mental dhammas are proximate to the volitional activities of one not experiencing higher mental dhammas; the volitional activities of one experiencing higher mental dhammas are proximate to the volitional activities of one experiencing higher mental dhammas. Volitional activities that are the objects of the defilements are proximate to volitional activities that are the objects of the defilements; volitional activities that are not the objects of the defilements are proximate to volitional activities that are not the objects of the defilements. These are called proximate volitional activities. Distant and proximate volitional activities should be understood by comparing these volitional activities with those.

1.1.5 - Viññā­ṇak­khan­dha


1.5. Viññā­ṇak­khan­dha
1.1.5. The Aggregate Of Consciousness
Tattha katamo viññā­ṇak­khan­dho? Yaṃ kiñci viññāṇaṃ atītā­nāgata­pac­cup­pan­naṃ ajjhattaṃ vā bahiddhā vā oḷārikaṃ vā sukhumaṃ vā hīnaṃ vā paṇītaṃ vā yaṃ dūre santike vā, tadekajjhaṃ abhisaññūhitvā abhi­saṅ­khipitvā—ayaṃ vuccati viññā­ṇak­khan­dho.
Therein what is the aggregate of consciousness? Whatever consciousness is past, future or present, internal or external, gross or subtle, inferior or superior, distant or proximate; (taking) these together collectively and briefly, this is called the aggregate of consciousness.
Tattha katamaṃ viññāṇaṃ atītaṃ? Yaṃ viññāṇaṃ atītaṃ niruddhaṃ vigataṃ vipariṇataṃ atthaṅgataṃ abbhat­thaṅ­gataṃ uppajjitvā vigataṃ atītaṃ atītaṃsena saṅgahitaṃ, cakkhuviññāṇaṃ sotaviññāṇaṃ ghānaviññāṇaṃ jivhāviññāṇaṃ kāyaviññāṇaṃ manoviññāṇaṃ—idaṃ vuccati viññāṇaṃ atītaṃ.
Therein what is past consciousness? That consciousness whieh is past, ceased, dissolved, changed, terminated, disappeared, or which having arisen has dissolved, has passed and is classed among the things that are past, (i.e.) eye consciousness, ear consciousness, nose consciousness, tongue consciousness, body consciousness, mind consciousness. This is called past consciousness.
Tattha katamaṃ viññāṇaṃ anāgataṃ? Yaṃ viññāṇaṃ ajātaṃ abhūtaṃ asañjātaṃ anibbattaṃ ana­bhi­nib­bat­taṃ apātubhūtaṃ anuppannaṃ asamuppannaṃ anuṭṭhitaṃ asamuṭṭhitaṃ anāgataṃ anāgataṃsena saṅgahitaṃ, cakkhuviññāṇaṃ sotaviññāṇaṃ ghānaviññāṇaṃ jivhāviññāṇaṃ kāyaviññāṇaṃ manoviññāṇaṃ—idaṃ vuccati viññāṇaṃ anāgataṃ.
Therein what is future consciousness? That consciousness which is not born, not become, not begotten, non-existent, fully non-existent, not apparent, not risen, not well risen, not uprisen, not well uprisen, which is future and is classed among the things that are future, (i.e.) eye consciousness, ear consciousness, nose consciousness, tongue consciousness, body consciousness, mind consciousness. This is called future consciousness.
Tattha katamaṃ viññāṇaṃ paccuppannaṃ? Yaṃ viññāṇaṃ jātaṃ bhūtaṃ sañjātaṃ nibbattaṃ abhinibbattaṃ pātubhūtaṃ uppannaṃ samuppannaṃ uṭṭhitaṃ samuṭṭhitaṃ paccuppannaṃ ­pac­cup­pan­naṃ­sena saṅgahitaṃ, cakkhuviññāṇaṃ sotaviññāṇaṃ ghānaviññāṇaṃ jivhāviññāṇaṃ kāyaviññāṇaṃ manoviññāṇaṃ—idaṃ vuccati viññāṇaṃ paccuppannaṃ.
Therein what is present consciousness? That consciousness which is born, become, begotten, existent, fully existent, apparent, risen, well risen, uprisen, well uprisen, which is present and is classed among the things that are present, (i.e.) eye consciousness, ear consciousness, nose consciousness, tongue consciousness, body consciousness, mind consciousness. This is called present consciousness.
Tattha katamaṃ viññāṇaṃ ajjhattaṃ? Yaṃ viññāṇaṃ tesaṃ tesaṃ sattānaṃ ajjhattaṃ paccattaṃ niyakaṃ pāṭipuggalikaṃ upādinnaṃ, cakkhuviññāṇaṃ sotaviññāṇaṃ ghānaviññāṇaṃ jivhāviññāṇaṃ kāyaviññāṇaṃ manoviññāṇaṃ—idaṃ vuccati viññāṇaṃ ajjhattaṃ.
Therein what is internal consciousness? That consciousness which, for this or that being, is personal, self-referable, one’s own, individual and is grasped (by craving and false view), (i.e.) eye consciousness, ear consciousness, nose consciousness, tongue consciousness, body consciousness, mind consciousness. This is called internal consciousness.
Tattha katamaṃ viññāṇaṃ bahiddhā? Yaṃ viññāṇaṃ tesaṃ tesaṃ parasattānaṃ parapuggalānaṃ ajjhattaṃ paccattaṃ niyakaṃ pāṭipuggalikaṃ upādinnaṃ, cakkhuviññāṇaṃ sotaviññāṇaṃ ghānaviññāṇaṃ jivhāviññāṇaṃ kāyaviññāṇaṃ manoviññāṇaṃ—idaṃ vuccati viññāṇaṃ bahiddhā.
Therein what is external consciousness? That consciousness which, for this or that other being, for other persons is personal, self-referable, one’s own, individual and is grasped, (i.e.) eye consciousness, ear consciousness, nose consciousness, tongue consciousness, body consciousness, mind consciousness. This is called external consciousness.
Tattha katamaṃ viññāṇaṃ oḷārikaṃ sukhumaṃ? Akusalaṃ viññāṇaṃ oḷārikaṃ, kusalābyākatā viññāṇā sukhumā. Kusalākusalā viññāṇā oḷārikā, abyākataṃ viññāṇaṃ sukhumaṃ. Dukkhāya vedanāya sampayuttaṃ viññāṇaṃ oḷārikaṃ, sukhāya ca aduk­kha­ma­su­khāya ca vedanāhi sampayuttā viññāṇā sukhumā. Sukhadukkhāhi vedanāhi sampayuttā viññāṇā oḷārikā, aduk­kha­ma­su­khāya vedanāya sampayuttaṃ viññāṇaṃ sukhumaṃ. Asamāpannassa viññāṇaṃ oḷārikaṃ, samāpannassa viññāṇaṃ sukhumaṃ. Sāsavaṃ viññāṇaṃ oḷārikaṃ, anāsavaṃ viññāṇaṃ sukhumaṃ. Taṃ taṃ vā pana viññāṇaṃ upādāyupādāya viññāṇaṃ oḷārikaṃ sukhumaṃ daṭṭhabbaṃ.
Therein what is gross (also) subtle consciousness? Unskilful consciousness is gross; skilful and neither-skilful-nor-unskilful consciousness is subtle. Skilful and unskilful consciousness is gross; neither-skilful-nor-unskilful consciousness is subtle. Consciousness associated with painful feeling is gross; consciousness associated with pleasant also with neither-painful-nor-pleasant feelings is subtle. Consciousness associated with pleasant and painful feelings is gross; consciousness associated with neither-painful-nor-pleasant feeling is subtle. The consciousness of one not experiencing higher mental dhammas is gross; the consciousness of one experiencing higher mental dhammas is subtle. Consciousness that is the object of the defilements is gross; consciousness that is not the object of the defilements is subtle. Gross and subtle consciousness should be understood by comparing this consciousness with that.
Tattha katamaṃ viññāṇaṃ hīnaṃ paṇītaṃ? Akusalaṃ viññāṇaṃ hīnaṃ, kusalābyākatā viññāṇā paṇītā. Kusalākusalā viññāṇā hīnā, abyākataṃ viññāṇaṃ paṇītaṃ. Dukkhāya vedanāya sampayuttaṃ viññāṇaṃ hīnaṃ, sukhāya ca aduk­kha­ma­su­khāya ca vedanāhi sampayuttā viññāṇā paṇītā. Sukhadukkhāhi vedanāhi sampayuttā viññāṇā hīnā, aduk­kha­ma­su­khāya vedanāya sampayuttaṃ viññāṇaṃ paṇītaṃ. Asamāpannassa viññāṇaṃ hīnaṃ, samāpannassa viññāṇaṃ paṇītaṃ. Sāsavaṃ viññāṇaṃ hīnaṃ, anāsavaṃ viññāṇaṃ paṇītaṃ. Taṃ taṃ vā pana viññāṇaṃ upādāyupādāya viññāṇaṃ hīnaṃ paṇītaṃ daṭṭhabbaṃ.
Therein what is inferior (also) superior consciousness? Unskilful consciousness is inferior; skilful and neither-skilful-nor-unskilful consciousness is superior. Skilful and unskilful consciousness is inferior; neither-skilful-nor-unskilful consciousness is superior. Consciousness associated with painful feeling is inferior; consciousness associated with pleasant also with neither-painful-nor-pleasant feelings is superior. Consciousness associated with pleasant and painful feelings is inferior; consciousness associated with neither-painful-nor-pleasant feeling is superior. The consciousness of one not experiencing higher mental dhammas is inferior; the consciousness of one experiencing higher mental dhammas is superior. Consciousness that is the object of the defilements is inferior; consciousness that is not the object of the defilements is superior. Inferior and superior consciousness should be understood by comparing this consciousness with that.
Tattha katamaṃ viññāṇaṃ dūre? Akusalaṃ viññāṇaṃ kusalāb­yāka­tehi viññāṇehi dūre; kusalābyākatā viññāṇā akusalā viññāṇā dūre; kusalaṃ viññāṇaṃ akusa­lāb­yāka­tehi viññāṇehi dūre; akusalābyākatā viññāṇā kusalā viññāṇā dūre; abyākataṃ viññāṇaṃ kusalākusalehi viññāṇehi dūre; kusalākusalā viññāṇā abyākatā viññāṇā dūre. Dukkhāya vedanāya sampayuttaṃ viññāṇaṃ sukhāya ca aduk­kha­ma­su­khāya ca vedanāhi sampayuttehi viññāṇehi dūre; sukhāya ca aduk­kha­ma­su­khāya ca vedanāhi sampayuttā viññāṇā dukkhāya vedanāya sampayuttā viññāṇā dūre; sukhāya vedanāya sampayuttaṃ viññāṇaṃ dukkhāya ca aduk­kha­ma­su­khāya ca vedanāhi sampayuttehi viññāṇehi dūre; dukkhāya ca aduk­kha­ma­su­khāya ca vedanāhi sampayuttā viññāṇā sukhāya vedanāya sampayuttā viññāṇā dūre; aduk­kha­ma­su­khāya vedanāya sampayuttaṃ viññāṇaṃ sukhadukkhāhi vedanāhi sampayuttehi viññāṇehi dūre; sukhadukkhāhi vedanāhi sampayuttā viññāṇā aduk­kha­ma­su­khāya vedanāya sampayuttā viññāṇā dūre. Asamāpannassa viññāṇaṃ samāpannassa viññāṇā dūre; samāpannassa viññāṇaṃ asamāpannassa viññāṇā dūre. Sāsavaṃ viññāṇaṃ anāsavā viññāṇā dūre; anāsavaṃ viññāṇaṃ sāsavā viññāṇā dūre—idaṃ vuccati viññāṇaṃ dūre.
Therein what is distant consciousness? Unskilful consciousness is distant from skilful and neither-skilful-nor-unskilful consciousness; skilful and neither-skilful-nor-unskilful consciousness is distant from unskilful consciousness; skilful consciousness is distant from unskilful and neither-skilful-nor-unskilful consciousness; unskilful and neither-skilful-nor-unskilful consciousness is distant from skilful consciousness; neither-skilful-nor-unskilful consciousness is distant from skilful and unskilful consciousness; skilful and unskilful consciousness is distant from neither-skilful-nor-unskilful consciousness. Consciousness associated with painful feeling is distant from consciousness associated with pleasant also with neither-painful-nor-pleasant feelings; consciousness associated with pleasant also with neither-painful-nor-pleasant feelings is distant from consciousness associated with painful feeling; consciousness associated with pleasant feeling is distant from consciousness associated with painful also with neither-painful-nor-pleasant feelings; consciousness associated with painful also with neither-painful-nor-pleasant feelings is distant from consciousness associated with pleasant feeling. Consciousness associated with neither-painful-nor-pleasant feeling is distant from consciousness associated with pleasant and painful feelings; consciousness associated with pleasant and painful feelings is distant from consciousness associated with neither-painful-nor-pleasant feeling. The consciousness of one not experiencing higher mental dhammas is distant from the consciousness of one experiencing higher mental dhammas; the consciouness of one experiencing higher mental dhammas is distant from the consciousness of one not experiencing higher mental dhammas. Consciousness that is the object of the defilements is distant from consciousness that is not the object of the defilements; consciousness that is not the object of the defilements is distant from consciousness that is the object of the defilements. This is called distant consciousness.
Tattha katamaṃ viññāṇaṃ santike? Akusalaṃ viññāṇaṃ akusalassa viññāṇassa santike; kusalaṃ viññāṇaṃ kusalassa viññāṇassa santike; abyākataṃ viññāṇaṃ abyākatassa viññāṇassa santike. Dukkhāya vedanāya sampayuttaṃ viññāṇaṃ dukkhāya vedanāya sampayuttassa viññāṇassa santike; sukhāya vedanāya sampayuttaṃ viññāṇaṃ sukhāya vedanāya sampayuttassa viññāṇassa santike; aduk­kha­ma­su­khāya vedanāya sampayuttaṃ viññāṇaṃ aduk­kha­ma­su­khāya vedanāya sampayuttassa viññāṇassa santike. Asamāpannassa viññāṇaṃ asamāpannassa viññāṇassa santike; samāpannassa viññāṇaṃ samāpannassa viññāṇassa santike. Sāsavaṃ viññāṇaṃ sāsavassa viññāṇassa santike; anāsavaṃ viññāṇaṃ anāsavassa viññāṇassa santike— idaṃ vuccati viññāṇaṃ santike. Taṃ taṃ vā pana viññāṇaṃ upādāyupādāya viññāṇaṃ dūre santike daṭṭhabbaṃ.
Therein what is proximate consciousness? Unskilful consciousness is proximate to unskilful consciousness; skilful consciousness is proximate to skilful consciousness; neither-skilful-nor-unskilful consciousness is proximate to neither-skilful-nor-unskilful consciousness. Consciousness associated with painful feeling is proximate to consciousness associated with painful feeling; consciousness associated with pleasant feeling is proximate to consciousness associated with pleasant feeling; consciousness associated with neither-painful-nor-pleasant feeling is proximate to consciousness associated with neither-painful-nor-pleasant feeling. The consciousness of one not experiencing higher mental dhammas is proximate to the consciousness of one not experiencing higher mental dhammas; the consciousness of one experiencing higher mental dhammas is proximate to the consciousness of one experiencing higher mental dhammas. Consciousness that is the object of the defilements is proximate to consciousness that is the object of the defilements; consciousness that is not the object of the defilements is proximate to consciousness that is not the object of the defilements. This is called proximate consciousness. Distant and proximate consciousness should be understood by comparing this consciousness with that.
Suttan­ta­bhājanī­yaṃ.
(Here Ends) Analysis According To The Discourses

1.2 - Analysis According To Abhidhamma


2. Abhi­dham­ma­bhājanīya
1.2. Analysis According To Abhidhamma
Pañcakkhandhā—rūpakkhandho, vedanākkhandho, saññākkhandho, saṅ­khā­rak­khan­dho, viññā­ṇak­khan­dho.
The five aggregates are: The aggregate of form, aggregate of feeling, aggregate of perception, aggregate of volitional activities, aggregate of consciousness.

1.2.1 - Rūpakkhandha


2.1. Rūpakkhandha
1.2.1. The Aggregate Of Form
Tattha katamo rūpakkhandho? Ekavidhena rūpakkhandho—sabbaṃ rūpaṃ na hetu, ahetukaṃ, hetu­vippa­yuttaṃ, sappaccayaṃ, saṅkhataṃ, rūpaṃ, lokiyaṃ, sāsavaṃ, saṃyojaniyaṃ, ganthaniyaṃ, oghaniyaṃ, yoganiyaṃ, nīvaraṇiyaṃ, parāmaṭṭhaṃ, upādāniyaṃ, saṃkilesikaṃ, abyākataṃ, anārammaṇaṃ, acetasikaṃ, citta­vippa­yuttaṃ, neva­vipāka­navi­pā­ka­dham­ma­dhammaṃ, asaṃ­kiliṭ­ṭha­saṃki­lesikaṃ, na savitak­ka­sa­vicāraṃ, na avitak­ka­vicāra­mattaṃ, avitak­ka­a­vicāraṃ, na pītisahagataṃ, na sukhasahagataṃ, na upekkhā­saha­gataṃ, neva dassanena na bhāvanāya pahātabbaṃ, neva dassanena na bhāvanāya pahātab­ba­hetukaṃ, nevāca­yagāmi­nāpa­caya­gāmī, neva­sekkha­nā­sekkhaṃ, parittaṃ, kāmāvacaraṃ, na rūpāvacaraṃ, na arūpāvacaraṃ, pariyāpannaṃ, no apariyāpannaṃ, aniyataṃ, aniyyānikaṃ, uppannaṃ, chahi viññāṇehi viññeyyaṃ, aniccaṃ, jarābhibhūtaṃ. Evaṃ ekavidhena rūpakkhandho.
Therein what is the aggregate of form? The aggregate of form by way of singlefold division: All form is not root. Is not accompanied by root. Is not associated with root. Is with cause. Is conditioned. Is material. Is mundane. Is the object of the defilements. Is the object of the fetters. Is the object of the ties. Is the object of the floods. Is the object of the bonds. Is the object of the hindrances. Is the object of the perversions. Is the object of the graspings. Is the object of the corruptions. Is neither-skilful-nor-unskilful. Has no object. Is not mental concomitant. Is not associated with consciousness. Is neither resultant nor productive of resultant. Is not corrupt, is the object of the corruptions. Is not “accompanied by directed-thought, accompanied by evaluation”. Is not “without directed-thought, evaluation only”. Is without directed-thought, without evaluation. Is not accompanied by rapture. Is not accompanied by pleasure. Is not accompanied by indifference. Is not to be abandoned either by the first path or by the subsequent paths. Has no root to be abandoned either by the first path or by the subsequent paths. Is neither cumulative nor dispersive (of continuing rebirth and death). Is neither of the seven supramundane stages nor of the final supramundane stage. Is low. Is characteristic of the plane of desire. Is not characteristic of the plane of form. Is not characteristic of the formless plane. Is included (i.e. is mundane). Is not “not included” (i.e. not supramundane). Is of no fixed (resultant time). Does not tend to release. Is risen. Is cognizable by the six types of cognition. Is not permanent. Is subject to decay. Thus is the aggregate of form by way of singlefold division.
Duvidhena rūpakkhandho—atthi rūpaṃ upādā, atthi rūpaṃ no upādā. Atthi rūpaṃ upādinnaṃ, atthi rūpaṃ anupādinnaṃ. Atthi rūpaṃ upādin­nu­pādā­niyaṃ, atthi rūpaṃ anupā­din­nu­pādā­niyaṃ. Atthi rūpaṃ sanidassanaṃ, atthi rūpaṃ anidassanaṃ. Atthi rūpaṃ sappaṭighaṃ, atthi rūpaṃ appaṭighaṃ. Atthi rūpaṃ indriyaṃ, atthi rūpaṃ na indriyaṃ. Atthi rūpaṃ mahābhūtaṃ, atthi rūpaṃ na mahābhūtaṃ. Atthi rūpaṃ viññatti, atthi rūpaṃ na viññatti. Atthi rūpaṃ citta­sa­muṭṭhā­naṃ, atthi rūpaṃ na citta­sa­muṭṭhā­naṃ. Atthi rūpaṃ cittasahabhu, atthi rūpaṃ na cittasahabhu. Atthi rūpaṃ cit­tānupa­rivatti, atthi rūpaṃ na cit­tānupa­rivatti. Atthi rūpaṃ ajjhattikaṃ, atthi rūpaṃ bāhiraṃ. Atthi rūpaṃ oḷārikaṃ, atthi rūpaṃ sukhumaṃ. Atthi rūpaṃ dūre, atthi rūpaṃ santike … pe … atthi rūpaṃ kabaḷīkāro āhāro, atthi rūpaṃ na kabaḷīkāro āhāro. Evaṃ duvidhena rūpakkhandho.
The aggregate of form by way of twofold division: There is form that is derived; there is form that is not derived. There is form that is grasped (by craving and false view); there is form that is not grasped. There is form that is grasped, is the object of the graspings; there is form that is not grasped, is the object of the graspings. There is form that is visible; there is form that is not visible, there is form that is impingent; there is form that is not impingent. There is form that is faculty; there is form that is not faculty. There is form that is of the (four) great essentials; there is form that is not of the (four) great essentials. There is form that is expressive; there is form that is not expressive. There is form that is generated by consciousness; there is form that is not generated by consciousness. There is form that is co-existent with consciousness; there is form that is not co-existent with consciousness. There is form that accompanies consciousness; there is form that does not accompany consciousness. There is form that is internal; there is form that is external. There is form that is gross; there is form that is subtle. There is form that is distant; there is form that is proximate. See Dhammasaṅgaṇī, section on form, for omissions. There is form that is the nutrient factor of food; there is form that is not the nutrient factor of food. Thus is the aggregate of form by way of twofold division.
(Yathā rūpakaṇḍe vibhattaṃ, tathā idha vibhajitabbaṃ.)
As analysed in the section on form (of Dhammasaṅgaṇī) so should it be analysed here.
Tividhena rūpakkhandho—yaṃ taṃ rūpaṃ ajjhattikaṃ taṃ upādā, yaṃ taṃ rūpaṃ bāhiraṃ taṃ atthi upādā, atthi no upādā. Yaṃ taṃ rūpaṃ ajjhattikaṃ taṃ upādinnaṃ, yaṃ taṃ rūpaṃ bāhiraṃ taṃ atthi upādinnaṃ, atthi anupādinnaṃ. Yaṃ taṃ rūpaṃ ajjhattikaṃ taṃ upādin­nu­pādā­niyaṃ, yaṃ taṃ rūpaṃ bāhiraṃ taṃ atthi upādin­nu­pādā­niyaṃ, atthi anupā­din­nu­pādā­niyaṃ … pe … yaṃ taṃ rūpaṃ ajjhattikaṃ taṃ na kabaḷīkāro āhāro, yaṃ taṃ rūpaṃ bāhiraṃ taṃ atthi kabaḷīkāro āhāro, atthi na kabaḷīkāro āhāro. Evaṃ tividhena rūpakkhandho.
The aggregate of form by way of threefold division: That form which is internal is derived; that form which is external is derived; is not derived. That form which is internal is grasped; that form which is external is grasped; is not grasped. That form which is internal is grasped, is the object of the graspings; that form which is external is grasped, is the object of the graspings; is not grasped, is the object of the graspings. See Dhammasaṅgaṇī, section on form, for omissions. That form which is internal is not the nutrient factor of food; that form which is external is the nutrient factor of food; is not the nutrient factor of food. Thus is the aggregate of form by way of threefold division.
Catubbidhena rūpakkhandho—yaṃ taṃ rūpaṃ upādā taṃ atthi upādinnaṃ, atthi anupādinnaṃ; yaṃ taṃ rūpaṃ no upādā taṃ atthi upādinnaṃ, atthi anupādinnaṃ. Yaṃ taṃ rūpaṃ upādā taṃ atthi upādin­nu­pādā­niyaṃ, atthi anupā­din­nu­pādā­niyaṃ; yaṃ taṃ rūpaṃ no upādā taṃ atthi upādin­nu­pādā­niyaṃ, atthi anupā­din­nu­pādā­niyaṃ. Yaṃ taṃ rūpaṃ upādā taṃ atthi sappaṭighaṃ, atthi appaṭighaṃ; yaṃ taṃ rūpaṃ no upādā taṃ atthi sappaṭighaṃ, atthi appaṭighaṃ. Yaṃ taṃ rūpaṃ upādā taṃ atthi oḷārikaṃ, atthi sukhumaṃ; yaṃ taṃ rūpaṃ no upādā taṃ atthi oḷārikaṃ, atthi sukhumaṃ. Yaṃ taṃ rūpaṃ upādā taṃ atthi dūre, atthi santike; yaṃ taṃ rūpaṃ no upādā taṃ atthi dūre, atthi santike … pe … diṭṭhaṃ, sutaṃ, mutaṃ, viññātaṃ rūpaṃ. Evaṃ catubbidhena rūpakkhandho.
The aggregate of form by way of fourfold division: That form which is derived is grasped; is not grasped: that form which is not derived is grasped; is not grasped. That form which is derived is grasped, is the object of the graspings; is not grasped, is the object of the graspings; that form which is not derived is grasped, is the object of the graspings; is not grasped, is the object of the graspings. That form which is derived is impingent; is not impingent: that form which is not derived is impingent; is not Impingent. That form which is derived is gross; is subtle; that form which is not derived is gross; is subtle. That form which is derived is distant; is proximate: that form which is not derived is distant; is proximate. See Dhammasaṅgaṇī, section on form, for omissions. There is form that is visible, audible, thought, known. Thus is the aggregate of form by way of fourfold division.
Pañcavidhena rūpakkhandho—pathavīdhātu, āpodhātu, tejodhātu, vāyodhātu, yañca rūpaṃ upādā. Evaṃ pañcavidhena rūpakkhandho.
The aggregate of form by way of fivefold division: The element of extension; the element of cohesion; the element of heat; the element of motion; and the form derived (from these). Thus is the aggregate of form by way of fivefold division.
Chabbidhena rūpakkhandho—cak­khu­viññeyyaṃ rūpaṃ, sotaviññeyyaṃ rūpaṃ, ghānaviññeyyaṃ rūpaṃ, jivhāviññeyyaṃ rūpaṃ, kāyaviññeyyaṃ rūpaṃ, manoviññeyyaṃ rūpaṃ. Evaṃ chabbidhena rūpakkhandho.
The aggregate of form by way of sixfold division: Form cognizable by eye; form cognizable by ear; form cognizable by nose; form cognizable by tongue; form cognizable by body; form cognizable by mind. Thus is the aggregate of form by way of sixfold division.
Sattavidhena rūpakkhandho—cak­khu­viññeyyaṃ rūpaṃ, sotaviññeyyaṃ rūpaṃ, ghānaviññeyyaṃ rūpaṃ, jivhāviññeyyaṃ rūpaṃ, kāyaviññeyyaṃ rūpaṃ, mano­dhātu­viññeyyaṃ rūpaṃ, mano­viñ­ñā­ṇa­dhātu­viññeyyaṃ rūpaṃ. Evaṃ sattavidhena rūpakkhandho.
The aggregate of form by way of sevenfold division: Form cognizable by eye; form cognizable by ear; form cognizable by nose; form cognizable by tongue; form cognizable by body; form cognizable by mind element; form cognizable by mind-consciousness-element. Thus is the aggregate of form by way of sevenfold division.
Aṭṭhavidhena rūpakkhandho—cak­khu­viññeyyaṃ rūpaṃ, sotaviññeyyaṃ rūpaṃ, ghānaviññeyyaṃ rūpaṃ, jivhāviññeyyaṃ rūpaṃ, kāyaviññeyyaṃ rūpaṃ atthi sukha­samphas­saṃ, atthi duk­kha­samphas­saṃ, mano­dhātu­viññeyyaṃ rūpaṃ, mano­viñ­ñā­ṇa­dhātu­viññeyyaṃ rūpaṃ. Evaṃ aṭṭhavidhena rūpakkhandho.
The aggregate of form by way of eightfold division: Form cognizable by eye; form cognizable by ear; form cognizable by nose; form cognizable by tongue; form cognizable by body that is pleasant contact, that is painful contact; form cognizable by mind element; form cognizable by mind-consciousness-element. Thus is the aggregate of form by way of eightfold division.
Navavidhena rūpakkhandho—cakkhundriyaṃ, sotindriyaṃ, ghānindriyaṃ, jivhindriyaṃ, kāyindriyaṃ, itthindriyaṃ, purisindriyaṃ, jīvitindriyaṃ, yañca rūpaṃ na indriyaṃ. Evaṃ navavidhena rūpakkhandho.
The aggregate of form by way of ninefold division: The faculty of eye; faculty of ear; control-ling faculty of nose; faculty of tongue; faculty of body; faculty of femininity; faculty of masculinity; faculty of vital principle and the form which is not faculty. Thus is the aggregate of form by way of ninefold division.
Dasavidhena rūpakkhandho—cakkhundriyaṃ, sotindriyaṃ, ghānindriyaṃ, jivhindriyaṃ, kāyindriyaṃ, itthindriyaṃ, purisindriyaṃ, jīvitindriyaṃ, na indriyaṃ rūpaṃ atthi sappaṭighaṃ, atthi appaṭighaṃ. Evaṃ dasavidhena rūpakkhandho.
The aggregate of form by way of tenfold division: The faculty of eye; faculty of ear; faculty of nose; faculty of tongue; faculty of body; faculty of femininity; faculty of masculinity; faculty of vital principle; form that is not faculty that is impingent, is not impingent. Thus is the aggregate of form by way of tenfold division.
Ekādasavidhena rūpakkhandho—cakkhāyatanaṃ, sotāyatanaṃ, ghānāyatanaṃ, jivhāyatanaṃ, kāyāyatanaṃ, rūpāyatanaṃ, saddāyatanaṃ, gandhāyatanaṃ, rasāyatanaṃ, ­phoṭṭhab­bā­yatanaṃ, yañca rūpaṃ ani­dassa­na­ap­paṭi­ghaṃ dhammā­yatana­pariyā­pannaṃ. Evaṃ ekādasavidhena rūpakkhandho.
The aggregate of form by way of elevenfold division: The eye sense-base; ear sense-base; nose sense-base; tongue sense-base; body sense-base; visible sense-base; audible sense-base; odorous sense-base; sapid sense-base; tangible sense-base and that form which is not visible, not impingent, included in ideational sense-base. Thus is the aggregate of form by way of elevenfold division.
Ayaṃ vuccati rūpakkhandho.
This Is Called The Aggregate Of Form

1.2.2 - Vedanākkhandha


2.2. Vedanākkhandha
1.2.2. The Aggregate Of Feeling
Tattha katamo vedanākkhandho? Ekavidhena vedanākkhandho—­phassasam­payutto.
Therein what is the aggregate of feeling? The aggregate of feeling by way of singlefold division: Is associated with contact.
Duvidhena vedanākkhandho—atthi sahetuko, atthi ahetuko.
The aggregate of feeling by way of twofold division; Is accompanied by root; is not accompanied by root.
Tividhena vedanākkhandho—atthi kusalo, atthi akusalo, atthi abyākato.
The aggregate of feeling by way of threefold division: Is skilful; is unskilful; is neither-skilful-nor-unskilful.
Catubbidhena vedanākkhandho—atthi kāmāvacaro, atthi rūpāvacaro, atthi arūpāvacaro, atthi apariyāpanno.
The aggregate of feeling by way of fourfold division; Is characteristic of the plane of desire; is characteristic of the plane of form; is characteristic of the formless plane; is not included (i.e. is supramundane).
Pañcavidhena vedanākkhandho—atthi sukhindriyaṃ, atthi dukkhindriyaṃ, atthi somanas­sindriyaṃ, atthi domanas­sindriyaṃ, atthi upekkhindriyaṃ. Evaṃ pañcavidhena vedanākkhandho.
The aggregate of feeling by way of fivefold division: Is control-ling faculty of pleasure (physical); is faculty of pain (physical); is faculty of mental pleasure; is faculty of mental pain; is faculty of indifference. Thus is the aggregate of feeling by way of fivefold division.
Chabbidhena vedanākkhandho—cak­khu­samphas­sajā vedanā, sota­samphas­sajā vedanā, ghāna­samphas­sajā vedanā, jivhā­samphas­sajā vedanā, kāya­samphas­sajā vedanā, mano­samphas­sajā vedanā. Evaṃ chabbidhena vedanākkhandho.
The aggregate of feeling by way of sixfold division: Feeling born of eye contact; feeling born of ear contact; feeling born of nose contact; feeling born of tongue contact; feeling born of body contact; feeling born of mind contact. Thus is the aggregate of feeling by way of sixfold division.
Sattavidhena vedanākkhandho—cak­khu­samphas­sajā vedanā, sota­samphas­sajā vedanā, ghāna­samphas­sajā vedanā, jivhā­samphas­sajā vedanā, kāya­samphas­sajā vedanā, mano­dhātu­samphas­sajā vedanā, mano­viñ­ñā­ṇa­dhātu­samphas­sajā vedanā. Evaṃ sattavidhena vedanākkhandho.
The aggregate of feeling by way of sevenfold division: Feeling born of eye contact; feeling born of ear contact; feeling born of nose contact; feeling born of tongue contact; feeling born of body contact; feeling born of mind-element-contact; feeling born of mind-consciousness-element-contact. Thus is the aggregate of feeling by way of sevenfold division.
Aṭṭhavidhena vedanākkhandho—cak­khu­samphas­sajā vedanā, sota­samphas­sajā vedanā, ghāna­samphas­sajā vedanā, jivhā­samphas­sajā vedanā, kāya­samphas­sajā vedanā atthi sukhā, atthi dukkhā, mano­dhātu­samphas­sajā vedanā, mano­viñ­ñā­ṇa­dhātu­samphas­sajā vedanā. Evaṃ aṭṭhavidhena vedanākkhandho.
The aggregate of feeling by way of eightfold division: Feeling born of eye contact; feeling born of ear contact; feeling born of nose contact; feeling born of tongue contact; feeling born of body contact that is pleasant, that is painful; feeling born of mind-element-contact; feeling born of mind-consciousness-element-contact. Thus is the aggregate of feeling by way of eightfold division.
Navavidhena vedanākkhandho—cak­khu­samphas­sajā vedanā, sota­samphas­sajā vedanā, ghāna­samphas­sajā vedanā, jivhā­samphas­sajā vedanā, kāya­samphas­sajā vedanā, mano­dhātu­samphas­sajā vedanā, mano­viñ­ñā­ṇa­dhātu­samphas­sajā vedanā atthi kusalā, atthi akusalā, atthi abyākatā. Evaṃ navavidhena vedanākkhandho.
The aggregate of feeling by way of ninefold division: Feeling born of eye contact; feeling born of ear contact; feeling born of nose contact; feeling born of tongue contact; feeling born of body contact; feeling born of mind-element-contact; feeling born of mind-consciousness-element-contact that is skilful, that is unskilful, that is neither-skilful-nor-unskilful. Thus is the aggregate of feeling by way of ninefold division.
Dasavidhena vedanākkhandho—cak­khu­samphas­sajā vedanā, sota­samphas­sajā vedanā, ghāna­samphas­sajā vedanā, jivhā­samphas­sajā vedanā, kāya­samphas­sajā vedanā atthi sukhā, atthi dukkhā, mano­dhātu­samphas­sajā vedanā, mano­viñ­ñā­ṇa­dhātu­samphas­sajā vedanā atthi kusalā, atthi akusalā, atthi abyākatā. Evaṃ dasavidhena vedanākkhandho.
The aggregate of feeling by way of tenfold division: Feeling born of eye contact; feeling born of ear contact; feeling born of nose contact; feeling born of tongue contact; feeling born of body contact that is pleasant, that is painful; feeling born of mind-element-contact; feeling born of mind-consciousness-element-contact that is skilful, that is unskilful, that is neither-skilful-nor-unskilful. Thus is the aggregate of feeling by way of tenfold division.
Ekavidhena vedanākkhandho—­phassasam­payutto.
The aggregate of feeling by way of singlefold division: Is associated with contact.
Duvidhena vedanākkhandho—atthi sahetuko, atthi ahetuko.
The aggregate of feeling by way of twofold division: Is accompanied by root; is not accompanied by root.
Tividhena vedanākkhandho—atthi vipāko, atthi vipā­ka­dham­ma­dhammo, atthi neva­vipāka­navi­pā­ka­dham­ma­dhammo. Atthi upādin­nu­pādā­niyo, atthi anupā­dinnu­pādā­niyo, atthi anupādin­na­anupā­dā­niyo. Atthi saṃ­kiliṭ­ṭha­saṃki­lesiko, atthi asaṃ­kiliṭ­ṭha­saṃki­lesiko, atthi asaṃ­kiliṭ­ṭha­asaṃ­ki­lesiko. Atthi savitak­ka­savi­cāro, atthi avitak­ka­vicāra­matto, atthi avitak­ka­avi­cāro. Atthi dassanena pahātabbo, atthi bhāvanāya pahātabbo, atthi neva dassanena na bhāvanāya pahātabbo. Atthi dassanena pahātab­ba­hetuko, atthi bhāvanāya pahātab­ba­hetuko, atthi neva dassanena na bhāvanāya pahātab­ba­hetuko. Atthi ācayagāmī, atthi apacayagāmī, atthi nevāca­yagāmi­nāpa­caya­gāmī. Atthi sekkho, atthi asekkho, atthi neva­sekkha­nā­sekkho. Atthi paritto, atthi mahaggato, atthi appamāṇo. Atthi parittārammaṇo, atthi mahagga­tā­rammaṇo, atthi appa­māṇā­rammaṇo. Atthi hīno, atthi majjhimo, atthi paṇīto. Atthi micchat­ta­niyato, atthi sammattaniyato, atthi aniyato. Atthi maggārammaṇo, atthi maggahetuko, atthi maggādhipati. Atthi uppanno, atthi anuppanno, atthi uppādī. Atthi atīto, atthi anāgato, atthi paccuppanno. Atthi atītārammaṇo, atthi anāgatārammaṇo, atthi ­pac­cup­pan­nā­rammaṇo. Atthi ajjhatto, atthi bahiddho, atthi ajjhat­ta­bahid­dho. Atthi ajjhat­tā­rammaṇo, atthi bahid­dhā­rammaṇo, atthi ajjhat­ta­bahid­dhā­rammaṇo … pe …. Evaṃ dasavidhena vedanākkhandho.
The aggregate of feeling by way of threefold division: Is resultant; is productive of resultant; is neither resultant nor productive of resultant. Is grasped (by craving and false view), is the object of the graspings; is not grasped, is the object of the graspings; is not grasped, is not the object of the graspings. Is corrupt, is the object of the corruptions; is not corrupt, is the object of the corruptions; is not corrupt, is not the object of the corruptions. Is accompanied by directed-thought, accompanied by evaluation; is without directed-thought, evaluation only; is without directed-thought, without evaluation. Is to be abandoned by the first path; is to be abandoned by the subsequent paths; is not to be abandoned either by the first path or by the subsequent paths. Has root to be abandoned by the first path; has root to be abandoned by the subsequent paths; has no root to be abandoned either by the first path or by the subsequent paths. Is cumulative (of continuing rebirth and death); is dispersive; is neither cumulative nor dispersive. Is of the seven supramundane stages; is of the final supra-mundane stage; is neither of the seven supramundane stages nor of the final supramundane stage. Is low; is sublime; is immeasurable. Has low object; has sublime object; has immeasurable object. Is inferior; is intermediate; is superior. Is a false (state with) fixed (resultant time); is a right (state with) fixed (resultant time); is of no fixed (resultant time). Has path as its object; has path as its cause; has path as its dominating factor. Is risen; is not risen; is bound to arise. Is past; is future; is present. Has past object; has future object; has present object. Is internal; is external; is both internal and external. Has internal object; has external object; has both internal and external object. See section 34. Thus is the aggregate of feeling by way of tenfold division.
Ekavidhena vedanākkhandho—­phassasam­payutto.
The aggregate of feeling by way of singlefold division: Is associated with contact.
Duvidhena vedanākkhandho—atthi hetusampayutto, atthi hetuvippayutto … pe … atthi na hetusahetuko, atthi na hetuahetuko. Atthi lokiyo, atthi lokuttaro. Atthi kenaci viññeyyo, atthi kenaci na viññeyyo. Atthi sāsavo, atthi anāsavo. Atthi āsava­sam­payutto, atthi āsava­vippa­yutto. Atthi āsava­vippa­yutta­sāsavo, atthi āsava­vippa­yutta­a­nāsavo. Atthi saṃyojaniyo, atthi asaṃyojaniyo. Atthi saṃ­yoja­na­sam­payutto, atthi saṃ­yoja­na­vippa­yutto. Atthi saṃ­yoja­na­vippa­yutta­saṃyo­janiyo, atthi saṃ­yoja­na­vippa­yutta­asaṃyo­janiyo. Atthi ganthaniyo, atthi aganthaniyo. Atthi gantha­sam­payutto, atthi gantha­vippa­yutto. Atthi gantha­vippa­yutta­gantha­niyo, atthi gantha­vippa­yutta­a­gantha­niyo. Atthi oghaniyo, atthi anoghaniyo. Atthi oghasampayutto, atthi oghavippayutto. Atthi ogha­vippa­yutta­ogha­niyo, atthi ogha­vippa­yutta­a­nogha­niyo. Atthi yoganiyo, atthi ayoganiyo. Atthi yogasampayutto, atthi yogavippayutto. Atthi yoga­vippa­yutta­yoga­niyo, atthi yoga­vippa­yutta­ayoga­niyo. Atthi nīvaraṇiyo, atthi anīvaraṇiyo. Atthi nīvara­ṇa­sam­payutto, atthi nīvara­ṇa­vippa­yutto. Atthi nīvara­ṇa­vippa­yutta­nīvara­ṇiyo, atthi nīvara­ṇa­vippa­yutta­a­nīvara­ṇiyo. Atthi parāmaṭṭho, atthi aparāmaṭṭho. Atthi parāmā­sa­sam­payutto, atthi parāmā­sa­vippa­yutto. Atthi parāmā­sa­vippa­yutta­parāmaṭ­ṭho, atthi parāmā­sa­vippa­yutta­a­parāmaṭ­ṭho. Atthi upādinno, atthi anupādinno. Atthi upādāniyo, atthi anupādāniyo. Atthi upādā­na­sam­payutto, atthi upādā­na­vippa­yutto. Atthi upādā­na­vippa­yutta­u­pādā­niyo, atthi upādā­na­vippa­yutta­anupā­dā­niyo. Atthi saṃkilesiko, atthi asaṃkilesiko. Atthi saṃkiliṭṭho, atthi asaṃkiliṭṭho. Atthi kilesa­sam­payutto, atthi kilesa­vippa­yutto. Atthi kilesa­vippa­yutta­saṃki­lesiko, atthi kilesa­vippa­yutta­asaṃ­ki­lesiko. Atthi dassanena pahātabbo, atthi na dassanena pahātabbo. Atthi bhāvanāya pahātabbo, atthi na bhāvanāya pahātabbo. Atthi dassanena pahātab­ba­hetuko, atthi na dassanena pahātab­ba­hetuko. Atthi bhāvanāya pahātab­ba­hetuko, atthi na bhāvanāya pahātab­ba­hetuko. Atthi savitakko, atthi avitakko. Atthi savicāro, atthi avicāro. Atthi sappītiko, atthi appītiko. Atthi pītisahagato, atthi na pītisahagato. Atthi kāmāvacaro, atthi na kāmāvacaro. Atthi rūpāvacaro, atthi na rūpāvacaro. Atthi arūpāvacaro, atthi na arūpāvacaro. Atthi pariyāpanno, atthi apariyāpanno. Atthi niyyāniko, atthi aniyyāniko. Atthi niyato, atthi aniyato. Atthi sauttaro, atthi anuttaro. Atthi saraṇo, atthi araṇo.
The aggregate of feeling by way of twofold division: Is associated with root; is not associated with root. Is not root, is accompanied by root; is not root, is not accompanied by root. Is mundane; is supramundane. Is cognizable by one way; is not cognizable by another way. Is the object of the defilements; is not the object of the defilements. Is associated with the defilements; is not associated with the defilements. Is not associated with the defilements, is the object of the defilements; is not associated with the defilements, is not the object of the defilements. Is the object of the fetters; is not the object of the fetters. Is associated with the fetters; is not associated with the fetters. Is not associated with the fetters, is the object of the fetters; is not associated with the fetters, is not the object of the fetters. Is the object of the ties; is not the object of the ties. Is associated with the ties; is not associated with the ties. Is not associated with the ties, is the object of the ties; is not associated with the ties, is not the object of the ties. Is the object of the floods; is not the object of the floods. Is associated with the floods; is not associated with the floods. Is not associated with the floods, is the object of the floods; is not associated with the floods, is not the object of the floods. Is the object of the bonds; is not the object of the bonds. Is associated with the bonds; is not associated with the bonds. Is not associated with the bonds, is the object of the bonds; is not associated with the bonds, is not the object of the bonds. Is the object of the hindrances; is not the object of the hindrances. Is associated with the hindrances; is not associated with the hindrances. Is not associated with the hindrances, is the object of the hindrances; is not associated with the hindrances, is not the object of the hindrances. Is the object of the perversions; is not the object of the perversions. Is associated with the perversions; is not associated with the perversions. Is not associated with the perversions, is the object of the perversions; is not associated with the perversions, is not the object of the perversions. Is grasped; is not grasped. Is the object of the graspings; is not the object of the graspings. Is associated with the graspings; is not associated with the graspings. Is not associated with the graspings, is the object of the graspings; is not associated with the graspings, is not the object of the graspings. Is the object of the corruptions; is not the object of the corruptions. Is corrupt; is not corrupt. Is associated with the corruptions; is not associated with the corruptions. Is not associated with the corruptions, is the object of the corruptions; is not associated with the corruptions, is not the object of the corruptions. Is to be abandoned by the first path; is not to be abandoned by the first path. Is to be abandoned by the subsequent paths; is not to be abandoned by the subsequent paths. Has root to be abandoned by the first path; has no root to be abandoned by the first path. Has root to be abandoned by the subsequent paths; has no root to be abandoned by the subsequent paths. Is accompanied by directed-thought; is without directed-thought. Is accompanied by evaluation; is without evaluation. Is with rapture; is without rapture. Is accompanied by rapture; is not accompanied by rapture. Is characteristic of the plane of desire; is not characteristic of the plane of desire. Is characteristic of the plane of form; is not characteristic of the plane of form. Is characteristic of the formless plane; is not characteristic of the formless plane. Is included (i.e. is mundane); is not included (i.e. is supramundane). Tends to release; does not tend to release. Is of fixed (resultant time); is of no fixed (resultant time). Is surpassable; is not surpassable. Is with cause of bewailing; is without cause of bewailing.
Tividhena vedanākkhandho—atthi kusalo, atthi akusalo, atthi abyākato … pe …. Evaṃ dasavidhena vedanākkhandho.
The aggregate of feeling by way of threefold division: Is skilful; is unskilful; is neither-skilful-nor-unskilful. See section 34. Thus is the aggregate of feeling by way of tenfold division.
Ekavidhena vedanākkhandho—­phassasam­payutto.
The aggregate of feeling by way of singlefold division: Is associated with contact.
Duvidhena vedanākkhandho—atthi saraṇo, atthi araṇo.
The aggregate of feeling by way of twofold division: Is with cause of bewailing; is without cause of bewailing.
Tividhena vedanākkhandho—atthi vipāko, atthi vipā­ka­dham­ma­dhammo, atthi neva­vipāka­navi­pā­ka­dham­ma­dhammo. Atthi upādin­nu­pādā­niyo … pe … atthi ajjhat­tā­rammaṇo, atthi bahid­dhā­rammaṇo, atthi ajjhat­ta­bahid­dhā­rammaṇo … pe …. Evaṃ dasavidhena vedanākkhandho.
The aggregate of feeling by way of threefold division: Is resultant; is productive of resultant; is neither resultant nor productive of resultant. Is grasped, is the object of the graspings. See section 35. Has internal object; has external object; has both internal and external object. See section 34. Thus is the aggregate of feeling by way of tenfold division.
Dukamūlakaṃ.
(Here Ends The Section) Sense-based On The Couplets
Ekavidhena vedanākkhandho—­phassasam­payutto.
The aggregate of feeling by way of singlefold division: Is associated with contact.
Duvidhena vedanākkhandho—atthi sahetuko, atthi ahetuko.
The aggregate of feeling by way of twofold division: Is accompanied by root; is not accompanied by root.
Tividhena vedanākkhandho—atthi kusalo, atthi akusalo, atthi abyākato … pe …. Evaṃ dasavidhena vedanākkhandho.
The aggregate of feeling by way of threefold division: Is skilful; is unskilful; is neither-skilful-nor-unskilful. See section 34. Thus is the aggregate of feeling by way of tenfold division.
Ekavidhena vedanākkhandho—­phassasam­payutto.
The aggregate of feeling by way of singlefold division: Is associated with contact.
Duvidhena vedanākkhandho—atthi hetusampayutto, atthi hetuvippayutto.
The aggregate of feeling by way of twofold division: Is associated with root; is not associated with root.
Tividhena vedanākkhandho—atthi kusalo, atthi akusalo, atthi abyākato … pe …. Evaṃ dasavidhena vedanākkhandho.
The aggregate of feeling by way of threefold division: Is skilful; is unskilful; is neither-skilful-nor-unskilful. See section 34. Thus is the aggregate of feeling by way of tenfold division.
Ekavidhena vedanākkhandho—­phassasam­payutto.
The aggregate of feeling by way of singlefold division: Is associated with contact.
Duvidhena vedanākkhandho—atthi na hetusahetuko, atthi na hetuahetuko. Atthi lokiyo, atthi lokuttaro. Atthi kenaci viññeyyo, atthi kenaci na viññeyyo. Atthi sāsavo, atthi anāsavo. Atthi āsava­sam­payutto, atthi āsava­vippa­yutto. Atthi āsava­vippa­yutta­sāsavo, atthi āsava­vippa­yutta­a­nāsavo … pe … atthi saraṇo, atthi araṇo.
The aggregate of feeling by way of twofold division: Is not root, is accompanied by root; is not root, is not accompanied by root. Is mundane; is supramundane. Is cognizable by one way; is not cognizable by another way. Is the object of the defilements; is not the object of the defilements. Is associated with the defilements; is not associated with the defilements. Is not associated with the defilements, is the object of the defilements; is not associated with the defilements, is not the object of the defilements. See section 36. Is with cause of bewailing; is without cause of bewailing.
Tividhena vedanākkhandho—atthi kusalo, atthi akusalo, atthi abyākato … pe …. Evaṃ dasavidhena vedanākkhandho.
The aggregate of feeling by way of threefold division: Is skilful; is unskilful; is neither-skilful-nor-unskilful. See section 34. Thus is the aggregate of feeling by way of tenfold division.
Ekavidhena vedanākkhandho—­phassasam­payutto.
The aggregate of feeling by way of singlefold division: Is associated with contact.
Duvidhena vedanākkhandho—atthi sahetuko, atthi ahetuko.
The aggregate of feeling by way of twofold division: Is accompanied by root; is not accompanied by root.
Tividhena vedanākkhandho—atthi vipāko, atthi vipā­ka­dham­ma­dhammo, atthi neva­vipāka­navi­pā­ka­dham­ma­dhammo. Atthi upādin­nu­pādā­niyo, atthi anupā­dinnu­pādā­niyo, atthi anupādin­na­anupā­dā­niyo. Atthi saṃ­kiliṭ­ṭha­saṃki­lesiko, atthi asaṃ­kiliṭ­ṭha­saṃki­lesiko, atthi asaṃ­kiliṭ­ṭha­asaṃ­ki­lesiko. Atthi savitak­ka­savi­cāro, atthi avitak­ka­vicāra­matto, atthi avitak­ka­avi­cāro. Atthi dassanena pahātabbo, atthi bhāvanāya pahātabbo, atthi neva dassanena na bhāvanāya pahātabbo. Atthi dassanena pahātab­ba­hetuko, atthi bhāvanāya pahātab­ba­hetuko, atthi neva dassanena na bhāvanāya pahātab­ba­hetuko. Atthi ācayagāmī, atthi apacayagāmī, atthi nevāca­yagāmi­nāpa­caya­gāmī. Atthi sekkho, atthi asekkho, atthi neva­sekkha­nā­sekkho. Atthi paritto, atthi mahaggato, atthi appamāṇo. Atthi parittārammaṇo, atthi mahagga­tā­rammaṇo, atthi appa­māṇā­rammaṇo. Atthi hīno, atthi majjhimo, atthi paṇīto. Atthi micchat­ta­niyato, atthi sammattaniyato, atthi aniyato. Atthi maggārammaṇo, atthi maggahetuko, atthi maggādhipati. Atthi uppanno, atthi anuppanno, atthi uppādī. Atthi atīto, atthi anāgato, atthi paccuppanno. Atthi atītārammaṇo, atthi anāgatārammaṇo, atthi ­pac­cup­pan­nā­rammaṇo. Atthi ajjhatto, atthi bahiddho, atthi ajjhat­ta­bahid­dho. Atthi ajjhat­tā­rammaṇo, atthi bahid­dhā­rammaṇo, atthi ajjhat­ta­bahid­dhā­rammaṇo … pe …. Evaṃ dasavidhena vedanākkhandho.
The aggregate of feeling by way of threfold division: Is resultant; is productive of resultant; is neither resultant nor productive of resultant. Is grasped, is the object of the graspings; is not grasped, is the object of the graspings; is not grasped, is not the object of the graspings. Is corrupt, is the object of the corruptions; is not corrupt, is the object of the corruptions; is not corrupt, is not the object of the corruptions. Is accompanied by directed-thought, accompanied by evaluation; is without directed-thought, evaluation only; is without directed-thought, without evaluation. Is to be abandoned by the first path; is to be abandoned by the subsequent paths; is not to be abandoned either by the first path or by the subsequent paths. Has root to be abandoned by the first path; has root to be abandoned by the subsequent paths; has no root to be abandoned either by the first path or by the subsequent paths. Is cumulative; is dispersive; is neither cumulative nor dispersive. Is of the seven supramundane stages; is of the final supramundane stage; is neither of the seven supramundane stages nor of the final supramundane stage. Is low; is sublime; is immeasurable. Has low object; has sublime object; has immeasurable object. Is inferior; is intermediate; is superior. Is a false (state with) fixed (resultant time); is a right (state with) fixed (resultant time); is of no fixed (resultant time). Has path as its object; has path as its cause; has path as its dominating factor. Is risen; is not risen; is bound to arise. Is past; is future; is present. Has past object; has future object; has present object. Is internal; is external; is both internal and external. Has internal object; has external object; has both internal and external object. See section 34. Thus is the aggregate of feeling by way of tenfold division.
Ekavidhena vedanākkhandho—­phassasam­payutto.
The aggregate of feeling by way of singlefold division: Is associated with contact.
Duvidhena vedanākkhandho—atthi hetusampayutto, atthi hetuvippayutto. Atthi na hetusahetuko, atthi na hetuahetuko. Atthi lokiyo, atthi lokuttaro. Atthi kenaci viññeyyo, atthi kenaci na viññeyyo. Atthi sāsavo, atthi anāsavo. Atthi āsava­sam­payutto, atthi āsava­vippa­yutto. Atthi āsava­vippa­yutta­sāsavo, atthi āsava­vippa­yutta­a­nāsavo. Atthi saṃyojaniyo, atthi asaṃyojaniyo … pe … atthi saraṇo, atthi araṇo.
The aggregate of feeling by way of twofold division: Is associated with root; is not associated with root. Is not root, is accompanied by root; is not root, is not accompanied by root. Is mundane; is supramundane. Is cognizable by one way; is not cognizable by another way. Is the object of the defilements; is not the object of the defilements. Is associated with the defilements; is not associated with the defilements. Is not associated with the defilements, is the object of the defilements; is not associated with the defilements, is not the object of the defilements. Is the object of the fetters; is not the object of the fetters. See section 36. Is with cause of bewailing; is without cause of bewailing.
Tividhena vedanākkhandho—atthi ajjhat­tā­rammaṇo, atthi bahid­dhā­rammaṇo, atthi ajjhat­ta­bahid­dhā­rammaṇo … pe …. Evaṃ dasavidhena vedanākkhandho.
The aggregate of feeling by way of threefold division: Has internal object; has external object; has both internal and external object. See section 34. Thus is the aggregate of feeling by way of tenfold division.
Tikamūlakaṃ.
(Here Ends The Section) Sense-based On The Triplets
Ekavidhena vedanākkhandho—­phassasam­payutto.
The aggregate of feeling by way of singlefold division: Is associated with contact.
Duvidhena vedanākkhandho—atthi sahetuko, atthi ahetuko.
The aggregate of feeling by way of twofold division: Is accompanied by root; is not accompanied by root.
Tividhena vedanākkhandho—atthi kusalo, atthi akusalo, atthi abyākato … pe …. Evaṃ dasavidhena vedanākkhandho.
The aggregate of feeling by way of threefold division: Is skilful; is unskilful; is neither-skilful-nor-unskilful. See section 34. Thus is the aggregate of feeling by way of tenfold division.
Ekavidhena vedanākkhandho—­phassasam­payutto.
The aggregate of feeling by way of singlefold division: Is associated with contact.
Duvidhena vedanākkhandho—atthi hetusampayutto, atthi hetuvippayutto.
The aggregate of feeling by way of twofold division: Is associated with root; is not associated with root.
Tividhena vedanākkhandho—atthi vipāko, atthi vipā­ka­dham­ma­dhammo, atthi neva­vipāka­navi­pā­ka­dham­ma­dhammo … pe …. Evaṃ dasavidhena vedanākkhandho.
The aggregate of feeling by way of threefold division: Is resultant; is productive of resultant; is neither resultant nor productive of resultant. See section 34. Thus is the aggregate of feeling by way of tenfold division.
Ekavidhena vedanākkhandho—­phassasam­payutto.
The aggregate of feeling by way of singlefold division: Is associated with contact.
Duvidhena vedanākkhandho—atthi na hetusahetuko, atthi na hetuahetuko.
The aggregate of feeling by way of twofold division: Is not root, is accompanied by root; is not root, is not accompanied by root.
Tividhena vedanākkhandho—atthi upādin­nu­pādā­niyo, atthi anupā­dinnu­pādā­niyo, atthi anupādin­na­anupā­dā­niyo … pe …. Evaṃ dasavidhena vedanākkhandho.
The aggregate of feeling by way of threefold division: Is grasped, is the object of the graspings; is not grasped, is the object of the graspings; is not grasped, is not the object of the graspings. See section 34. Thus is the aggregate of feeling by way of tenfold division.
Ekavidhena vedanākkhandho—­phassasam­payutto.
The aggregate of feeling by way of singlefold division: Is associated with contact.
Duvidhena vedanākkhandho—atthi lokiyo, atthi lokuttaro.
The aggregate of feeling by way of twofold division: Is mundane; is supramundane.
Tividhena vedanākkhandho—atthi saṃ­kiliṭ­ṭha­saṃki­lesiko, atthi asaṃ­kiliṭ­ṭha­saṃki­lesiko, atthi asaṃ­kiliṭ­ṭha­asaṃ­ki­lesiko … pe …. Evaṃ dasavidhena vedanākkhandho.
The aggregate of feeling by way of threefold division: Is corrupt, is the object of the corruptions; is not corrupt, is the object of the corruptions; is not corrupt, is not the object of the corruptions. See section 34. Thus is the aggregate of feeling by way of tenfold division.
Ekavidhena vedanākkhandho—­phassasam­payutto.
The aggregate of feeling by way of singlefold division: Is associated with contact.
Duvidhena vedanākkhandho—atthi kenaci viññeyyo, atthi kenaci na viññeyyo.
The aggregate of feeling by way of twofold division: Is cognizable by one way; is not cognizable by another way.
Tividhena vedanākkhandho—atthi savitak­ka­savi­cāro, atthi avitak­ka­vicāra­matto, atthi avitak­ka­avi­cāro … pe …. Evaṃ dasavidhena vedanākkhandho.
The aggregate of feeling by way of threefold division: Is accompanied by directed-thought, accompanied by evaluation; is without directed-thought, evaluation only; is without directed-thought, without evaluation. See section 34. Thus is the aggregate of feeling by way of tenfold division.
Ekavidhena vedanākkhandho—­phassasam­payutto.
The aggregate of feeling by way of singlefold division: Is associated with contact.
Duvidhena vedanākkhandho—atthi sāsavo, atthi anāsavo.
The aggregate of feeling by way of twofold division: Is the object of the defilements; is not the object of the defilements.
Tividhena vedanākkhandho—atthi dassanena pahātabbo, atthi bhāvanāya pahātabbo, atthi neva dassanena na bhāvanāya pahātabbo … pe …. Evaṃ dasavidhena vedanākkhandho.
The aggregate of feeling by way of threefold division: Is to be abandoned by the first path; is to be abandoned by the subsequent paths; is not to be abandoned either by the first path or by the subsequent paths. See section 34. Thus is the aggregate of feeling by way of tenfold division.
Ekavidhena vedanākkhandho—­phassasam­payutto.
The aggregate of feeling by way of singlefold division: Is associated with contact.
Duvidhena vedanākkhandho—atthi āsava­sam­payutto, atthi āsava­vippa­yutto.
The aggregate of feeling by way of twofold division: Is associated with the defilements; is not associated with the defilements.
Tividhena vedanākkhandho—atthi dassanena pahātab­ba­hetuko, atthi bhāvanāya pahātab­ba­hetuko, atthi neva dassanena na bhāvanāya pahātab­ba­hetuko … pe …. Evaṃ dasavidhena vedanākkhandho.
The aggregate of feeling by way of threefold division: Has root to be abandoned by the first path; has root to be abandoned by the subsequent paths; has no root to be abandoned either by the first path or by the subsequent paths. See section 34. Thus is the aggregate of feeling by way of tenfold division.
Ekavidhena vedanākkhandho—­phassasam­payutto.
The aggregate of feeling by way of singlefold division: Is associated with contact.
Duvidhena vedanākkhandho—atthi āsava­vippa­yutta­sāsavo, atthi āsava­vippa­yutta­a­nāsavo.
The aggregate of feeling by way of twofold division: Is not associated with the defilements, is the object of the defilements; is not associated with the defilements, is not the object of the defilements.
Tividhena vedanākkhandho—atthi ācayagāmī, atthi apacayagāmī, atthi nevāca­yagāmi­nāpa­caya­gāmī … pe …. Evaṃ dasavidhena vedanākkhandho.
The aggregate of feeling by way of threefold division: Is cumulative; is dispersive; is neither cumulative nor dispersive. See section 34. Thus is the aggregate of feeling by way of tenfold division.
Ekavidhena vedanākkhandho—­phassasam­payutto.
The aggregate of feeling by way of singlefold division: Is associated with contact.
Duvidhena vedanākkhandho—atthi saṃyojaniyo, atthi asaṃyojaniyo.
The aggregate of feeling by way of twofold division: Is the object of the fetters; is not the object of the fetters.
Tividhena vedanākkhandho—atthi sekkho, atthi asekkho, atthi neva­sekkha­nā­sekkho … pe …. Evaṃ dasavidhena vedanākkhandho.
The aggregate of feeling by way of threefold division: Is of the seven supramundane stages; is of the final supramundane stage; is neither of the seven supramundane stages nor of the final supramundane stage. See section 34. Thus is the aggregate of feeling by way of tenfold division.
Ekavidhena vedanākkhandho—­phassasam­payutto.
The aggregate of feeling by way of singlefold division: Is associated with contact.
Duvidhena vedanākkhandho—atthi saṃ­yoja­na­sam­payutto, atthi saṃ­yoja­na­vippa­yutto.
The aggregate of feeling by way of twofold division: Is associated with the fetters; is not associated with the fetters.
Tividhena vedanākkhandho—atthi paritto, atthi mahaggato, atthi appamāṇo … pe …. Evaṃ dasavidhena vedanākkhandho.
The aggregate of feeling by way of threefold division: Is low; is sublime; is immeasurable. See section 34. Thus is the aggregate of feeling by way of tenfold division.
Ekavidhena vedanākkhandho—­phassasam­payutto.
The aggregate of feeling by way of singlefold division: Is associated with contact.
Duvidhena vedanākkhandho—atthi saṃ­yoja­na­vippa­yutta­saṃyo­janiyo, atthi saṃ­yoja­na­vippa­yutta­asaṃyo­janiyo.
The aggregate of feeling by way of twofold division: Is not associated with the fetters, is the object of the fetters; is not associated with the fetters, is not the object of the fetters.
Tividhena vedanākkhandho—atthi parittārammaṇo, atthi mahagga­tā­rammaṇo, atthi appa­māṇā­rammaṇo … pe …. Evaṃ dasavidhena vedanākkhandho.
The aggregate of feeling by way of threefold division: Has low object; has sublime object; has immeasurable object. See section 34. Thus is the aggregate of feeling by way of tenfold division.
Ekavidhena vedanākkhandho—­phassasam­payutto.
The aggregate of feeling by way of singlefold division: Is associated with contact.
Duvidhena vedanākkhandho—atthi ganthaniyo, atthi aganthaniyo.
The aggregate of feeling by way of twofold division: Is the object of the ties; is not the object of the ties.
Tividhena vedanākkhandho—atthi hīno, atthi majjhimo, atthi paṇīto … pe …. Evaṃ dasavidhena vedanākkhandho.
The aggregate of feeling by way of threefold division: Is inferior; is intermediate; is superior. See section 34. Thus is the aggregate of feeling by way of tenfold division.
Ekavidhena vedanākkhandho—­phassasam­payutto.
The aggregate of feeling by way of singlefold division: Is associated with contact.
Duvidhena vedanākkhandho—atthi gantha­sam­payutto, atthi gantha­vippa­yutto.
The aggregate of feeling by way of twofold division: Is associated with the ties; is not associated with the ties.
Tividhena vedanākkhandho—atthi micchat­ta­niyato, atthi sammattaniyato, atthi aniyato … pe …. Evaṃ dasavidhena vedanākkhandho.
The aggregate of feeling by way of threefold division: Is a false (state with) fixed (resultant time); is a right (state with) fixed (resultant time); is of no fixed (resultant time). See section 34. Thus is the aggregate of feeling by way of tenfold division.
Ekavidhena vedanākkhandho—­phassasam­payutto.
The aggregate of feeling by way of singlefold division: Is associated with contact.
Duvidhena vedanākkhandho—atthi gantha­vippa­yutta­gantha­niyo, atthi gantha­vippa­yutta­a­gantha­niyo.
The aggregate of feeling by way of twofold division: Is not associated with the ties, is the object of the ties; is not associated with the ties, is not the object of the ties.
Tividhena vedanākkhandho—atthi maggārammaṇo, atthi maggahetuko, atthi maggādhipati … pe …. Evaṃ dasavidhena vedanākkhandho.
The aggregate of feeling by way of threefold division: Has path as its object; has path as its cause; has path as its dominating factor. See section 34. Thus is the aggregate of feeling by way of tenfold division.
Ekavidhena vedanākkhandho—­phassasam­payutto.
The aggregate of feeling by way of singlefold division: Is associated with contact.
Duvidhena vedanākkhandho—atthi oghaniyo, atthi anoghaniyo.
The aggregate of feeling by way of twofold division: Is the object of the floods; is not the object of the floods.
Tividhena vedanākkhandho—atthi uppanno, atthi anuppanno, atthi uppādī … pe …. Evaṃ dasavidhena vedanākkhandho.
The aggregate of feeling by way of threefold division: Is risen; is not risen; is bound to arise. See section 34. Thus is the aggregate of feeling by way of tenfold division.
Ekavidhena vedanākkhandho—­phassasam­payutto.
The aggregate of feeling by way of singlefold division: Is associated with contact.
Duvidhena vedanākkhandho—atthi oghasampayutto, atthi oghavippayutto.
The aggregate of feeling by way of twofold division: Is associated with the floods; is not associated with the floods.
Tividhena vedanākkhandho—atthi atīto, atthi anāgato, atthi paccuppanno … pe …. Evaṃ dasavidhena vedanākkhandho.
The aggregate of feeling by way of threefold division: Is past; is future; is present. See section 34. Thus is the aggregate of feeling by way of tenfold division.
Ekavidhena vedanākkhandho—­phassasam­payutto.
The aggregate of feeling by way of singlefold division: Is associated with contact.
Duvidhena vedanākkhandho—atthi ogha­vippa­yutta­ogha­niyo, atthi ogha­vippa­yutta­a­nogha­niyo.
The aggregate of feeling by way of twofold division: Is not associated with the floods, is the object of the floods; is not associated with the floods, is not the object of the floods.
Tividhena vedanākkhandho—atthi atītārammaṇo, atthi anāgatārammaṇo, atthi ­pac­cup­pan­nā­rammaṇo … pe …. Evaṃ dasavidhena vedanākkhandho.
The aggregate of feeling by way of threefold division: Has past object; has future object; has present object. See section 34. Thus is the aggregate of feeling by way of tenfold division.
Ekavidhena vedanākkhandho—­phassasam­payutto.
The aggregate of feeling by way of singlefold division: Is associated with contact.
Duvidhena vedanākkhandho—atthi yoganiyo, atthi ayoganiyo.
The aggregate of feeling by way of twofold division: Is the object of the bonds; is not the object of the bonds.
Tividhena vedanākkhandho—atthi ajjhatto, atthi bahiddho, atthi ajjhat­ta­bahid­dho … pe …. Evaṃ dasavidhena vedanākkhandho.
The aggregate of feeling by way of threefold division: Is internal; is external; is both internal and external. See section 34. Thus is the aggregate of feeling by way of tenfold division.
Ekavidhena vedanākkhandho—­phassasam­payutto.
The aggregate of feeling by way of singlefold division: Is associated with contact.
Duvidhena vedanākkhandho—atthi yogasampayutto, atthi yogavippayutto.
The aggregate of feeling by way of twofold division: Is associated with the bonds; is not associated with the bonds.
Tividhena vedanākkhandho—atthi ajjhat­tā­rammaṇo, atthi bahid­dhā­rammaṇo, atthi ajjhat­ta­bahid­dhā­rammaṇo … pe …. Evaṃ dasavidhena vedanākkhandho.
The aggregate of feeling by way of threefold division: Has internal object; has external object; has both internal and external object. See section 34. Thus is the aggregate of feeling by way of tenfold division.
Ubhato­vaḍḍha­kaṃ.
(Here Ends The Section Of) Reciprocal Increase
Sattavidhena vedanākkhandho—atthi kusalo, atthi akusalo, atthi abyākato, atthi kāmāvacaro, atthi rūpāvacaro, atthi arūpāvacaro, atthi apariyāpanno. Evaṃ sattavidhena vedanākkhandho.
The aggregate of feeling by way of sevenfold division: Is skilful; is unskilful; is neither-skilful-nor-unskilful; is characteristic of the plane of desire; is characteristic of the plane of form; is characteristic of the formless plane; is not included (i.e. is supramundane). Thus is the aggregate of feeling by way of sevenfold division.
Aparopi sattavidhena vedanākkhandho—atthi vipāko … pe … atthi ajjhat­tā­rammaṇo, atthi bahid­dhā­rammaṇo, atthi ajjhat­ta­bahid­dhā­rammaṇo, atthi kāmāvacaro, atthi rūpāvacaro, atthi arūpāvacaro, atthi apariyāpanno. Evaṃ sattavidhena vedanākkhandho.
The aggregate of feeling by another way of sevenfold division: Is resultant; See section 35. has internal object; has external object; has both internal and external object; is characteristic of the plane of desire; is characteristic of the plane of form; is characteristic of the formless plane; is not included (i.e. is supramundane). Thus is the aggregate of feeling by way of sevenfold division.
Catu­vīsa­ti­vi­dhena vedanākkhandho—cak­khu­samphas­sa­pac­cayā vedanākkhandho atthi kusalo, atthi akusalo, atthi abyākato; sota­samphas­sa­pac­cayā vedanākkhandho … pe … ghāna­samphas­sa­pac­cayā vedanākkhandho … pe … jivhā­samphas­sa­pac­cayā vedanākkhandho … pe … kāya­samphas­sa­pac­cayā vedanākkhandho … pe … mano­samphas­sa­pac­cayā vedanākkhandho atthi kusalo, atthi akusalo, atthi abyākato; cak­khu­samphas­sajā vedanā, sota­samphas­sajā vedanā, ghāna­samphas­sajā vedanā, jivhā­samphas­sajā vedanā, kāya­samphas­sajā vedanā, mano­samphas­sajā vedanā. Evaṃ catu­vīsa­ti­vi­dhena vedanākkhandho.
The aggregate of feeling by way of twenty-fourfold division: The aggregate of feeling caused by eye contact is skilful; is unskilful; is neither-skilful-nor-unskilful. The aggregate of feeling caused by ear contact. Complete as first example. The aggregate of feeling caused by nose contact. Complete as first example. The aggregate of feeling caused by tongue contact. Complete as first example. The aggregate of feeling caused by body contact. Complete as first example. The aggregate of feeling caused by mind contact is skilful; is unskilful; is neither-skilful-nor-unskilful. Feeling born of eye contact; feeling born of ear contact; feeling born of nose contact; feeling born of tongue contact; feeling born of body contact; feeling born of mind contact. Thus is the aggregate of feeling by way of twenty-fourfold division.
Aparopi catu­vīsa­ti­vi­dhena vedanākkhandho—cak­khu­samphas­sa­pac­cayā vedanākkhandho atthi vipāko … pe … atthi ajjhat­tā­rammaṇo, atthi bahid­dhā­rammaṇo, atthi ajjhat­ta­bahid­dhā­rammaṇo, cak­khu­samphas­sajā vedanā … pe … mano­samphas­sajā vedanā; sota­samphas­sa­pac­cayā vedanākkhandho … pe … ghāna­samphas­sa­pac­cayā vedanākkhandho … pe … jivhā­samphas­sa­pac­cayā vedanākkhandho … pe … kāya­samphas­sa­pac­cayā vedanākkhandho … pe … mano­samphas­sa­pac­cayā vedanākkhandho atthi vipāko … pe … atthi ajjhat­tā­rammaṇo, atthi bahid­dhā­rammaṇo, atthi ajjhat­ta­bahid­dhā­rammaṇo, cak­khu­samphas­sajā vedanā … pe … mano­samphas­sajā vedanā. Evaṃ catu­vīsa­ti­vi­dhena vedanākkhandho.
The aggregate of feeling by another way of twenty-fourfold division: The aggregate of feeling caused by eye contact is resultant; See section 35. has internal object; bas external object; has both internal and external object. The aggregate of feeling caused by ear contact. Complete as first example. The aggregate of feeling caused by nose contact. Complete as first example. The aggregate of feeling caused by tongue contact. Complete as first example. The aggregate of feeling caused by body contact. Complete as first example. The aggregate of feeling caused by mind contact is resultant; See section 35. has internal object; has external object; has both internal and external object. Feeling born of eye contact; Intermediate senses. feeling born of mind contact. Thus is the aggregate of feeling by way of twenty-fourfold division.
Tiṃsavidhena vedanākkhandho—cak­khu­samphas­sa­pac­cayā vedanākkhandho atthi kāmāvacaro, atthi rūpāvacaro, atthi arūpāvacaro, atthi apariyāpanno; sota­samphas­sa­pac­cayā … pe … ghāna­samphas­sa­pac­cayā … pe … jivhā­samphas­sa­pac­cayā … pe … kāya­samphas­sa­pac­cayā … pe … mano­samphas­sa­pac­cayā vedanākkhandho atthi kāmāvacaro, atthi rūpāvacaro, atthi arūpāvacaro, atthi apariyāpanno; cak­khu­samphas­sajā vedanā, sota­samphas­sajā vedanā, ghāna­samphas­sajā vedanā, jivhā­samphas­sajā vedanā, kāya­samphas­sajā vedanā, mano­samphas­sajā vedanā. Evaṃ tiṃsavidhena vedanākkhandho.
The aggregate of feeling by way of thirtyfold division: The aggregate of feeling caused by eye contact is characteristic of the plane of desire; is characteristic of the plane of form; is characteristic of the formless plane; is not included (i.e. is supramundane). Caused by ear contact. Complete as first example. Caused by nose contact. Complete as first example. Caused by tongue contact. Complete as first example. Caused by body contact. Complete as first example. The aggregate of feeling caused by mind contact is characteristic of the plane of desire; is characteristic of the plane of form; is characteristic of the formless plane; is not included (i.e. is supramundane). Feeling born of eye contact; feeling born of ear contact; feeling born of nose contact; feeling born of tongue contact; feeling born of body contact; feeling born of mind contact. Thus is the aggregate of feeling by way of thirtyfold division.
Bahuvidhena vedanākkhandho—cak­khu­samphas­sa­pac­cayā vedanākkhandho atthi kusalo, atthi akusalo, atthi abyākato, atthi kāmāvacaro, atthi rūpāvacaro, atthi arūpāvacaro, atthi apariyāpanno; sota­samphas­sa­pac­cayā … pe … ghāna­samphas­sa­pac­cayā … pe … jivhā­samphas­sa­pac­cayā … pe … kāya­samphas­sa­pac­cayā … pe … mano­samphas­sa­pac­cayā vedanākkhandho atthi kusalo, atthi akusalo, atthi abyākato, atthi kāmāvacaro, atthi rūpāvacaro, atthi arūpāvacaro, atthi apariyāpanno; cak­khu­samphas­sajā vedanā, sota­samphas­sajā vedanā, ghāna­samphas­sajā vedanā, jivhā­samphas­sajā vedanā, kāya­samphas­sajā vedanā, mano­samphas­sajā vedanā. Evaṃ bahuvidhena vedanākkhandho.
The aggregate of feeling by way of manifold division: The aggregate of feeling caused by eye contact is skilful; is unskilful; is neither-skilful-nor-unskilful; is characteristic of the plane of desire; is characteristic of the plane of form; is characteristic of the formless plane; is not included (i.e. is supramundane). Caused by ear contact. Complete as first example. Caused by nose contact. Complete as first example. Caused by tongue contact. Complete as first example. Caused by body contact. Complete as first example. The aggregate of feeling caused by mind contact is skilful; is unskilful; is neither-skilful-nor-unskilful; is characteristic of the plane of desire; is characteristic of the plane of form; is characteristic of the formless plane; is not included (i.e. is supramundane). Feeling born of eye contact; feeling born of ear contact; feeling born of nose contact; feeling born of tongue contact; feeling born of body contact; feeling born of mind contact. Thus is the aggregate of feeling by way of manifold division.
Aparopi bahuvidhena vedanākkhandho—cak­khu­samphas­sa­pac­cayā vedanākkhandho atthi vipāko … pe … atthi ajjhat­tā­rammaṇo, atthi bahid­dhā­rammaṇo, atthi ajjhat­ta­bahid­dhā­rammaṇo, atthi kāmāvacaro, atthi rūpāvacaro, atthi arūpāvacaro, atthi apariyāpanno; sota­samphas­sa­pac­cayā vedanākkhandho … pe … ghāna­samphas­sa­pac­cayā vedanākkhandho … pe … jivhā­samphas­sa­pac­cayā vedanākkhandho … pe … kāya­samphas­sa­pac­cayā vedanākkhandho … pe … mano­samphas­sa­pac­cayā vedanākkhandho atthi vipāko … pe … atthi ajjhat­tā­rammaṇo, atthi bahid­dhā­rammaṇo, atthi ajjhat­ta­bahid­dhā­rammaṇo, atthi kāmāvacaro, atthi rūpāvacaro, atthi arūpāvacaro, atthi apariyāpanno; cak­khu­samphas­sajā vedanā, sota­samphas­sajā vedanā, ghāna­samphas­sajā vedanā, jivhā­samphas­sajā vedanā, kāya­samphas­sajā vedanā, mano­samphas­sajā vedanā. Evaṃ bahuvidhena vedanākkhandho.
The aggregate of feeling by another way of manifold division: The aggregate of feeling caused by eye contact is resultant; See section 35. has internal object; has external object; has both internal and external object; is characteristic of the plane of desire; is characteristic of the plane of form; is characteristic of the formless plane; is not included (i.e. is supramundane). The aggregate of feeling caused by ear contact. Complete as first example. The aggregate of feeling caused by nose contact. Complete as first example. The aggregate of feeling caused by tongue contact. Complete as first example. The aggregate of feeling caused by body contact. Complete as first example. The aggregate of feeling caused by mind contact is resultant; See section 35. has internal object; has external object; has both internal and external object; is characteristic of the plane of desire; is characteristic of the plane of form; is characteristic of the formless plane; is not included (i.e. is supramundane). Feeling born of eye contact; feeling born of ear contact; feeling born of nose contact; feeling born of tongue contact; feeling born of body contact; feeling born of mind contact. Thus is the aggregate of feeling by way of manifold division.
Ayaṃ vuccati vedanākkhandho.
This Is Called The Aggregate Of Feeling

1.2.3 - Saññākkhandha


2.3. Saññākkhandha
1.2.3. The Aggregate Of Perception
Tattha katamo saññākkhandho? Ekavidhena saññākkhandho—­phassasam­payutto.
Therein what is the aggregate of perception? The aggregate of perception by way of singlefold division: Is associated with contact.
Duvidhena saññākkhandho—atthi sahetuko, atthi ahetuko.
The aggregate of perception by way of twofold division: Is accompanied by root; is not accompanied by root.
Tividhena saññākkhandho—atthi kusalo, atthi akusalo, atthi abyākato.
The aggregate of perception by way of threefold division: Is skilful; is unskilful; is neither-skilful-nor-unskilful.
Catubbidhena saññākkhandho—atthi kāmāvacaro, atthi rūpāvacaro, atthi arūpāvacaro, atthi apariyāpanno.
The aggregate of perception by way of fourfold division: Is characteristic of the plane of desire; is characteristic of the plane of form; is characteristic of the formless plane; is not included (i.e. is supramundane).
Pañcavidhena saññākkhandho—atthi sukhin­dri­yasam­payutto, atthi duk­khin­dri­yasam­payutto, atthi somanas­sindriya­sam­payutto, atthi domanas­sindriya­sam­payutto, atthi upekkhin­dri­yasam­payutto. Evaṃ pañcavidhena saññākkhandho.
The aggregate of perception by way of fivefold division: Is associated with the faculty of pleasure (physical); is associated with the faculty of pain (physical); is associated with the faculty of mental pleasure; is associated with the faculty of mental pain; is associated with the faculty of indifference. Thus is the aggregate of perception by way of fivefold division.
Chabbidhena saññākkhandho—cak­khu­samphas­sajā saññā, sota­samphas­sajā saññā, ghāna­samphas­sajā saññā, jivhā­samphas­sajā saññā, kāya­samphas­sajā saññā, mano­samphas­sajā saññā. Evaṃ chabbidhena saññākkhandho.
The aggregate of perception by way of sixfold division: Perception born of eye contact; perception born of ear contact; perception born of nose contact; perception born of tongue contact; perception born of body contact; perception born of mind contact. Thus is the aggregate of perception by way of sixfold division.
Sattavidhena saññākkhandho—cak­khu­samphas­sajā saññā, sota­samphas­sajā saññā, ghāna­samphas­sajā saññā, jivhā­samphas­sajā saññā, kāya­samphas­sajā saññā, mano­dhātu­samphas­sajā saññā, mano­viñ­ñā­ṇa­dhātu­samphas­sajā saññā. Evaṃ sattavidhena saññākkhandho.
The aggregate of perception by way of sevenfold division: Perception born of eye contact; perception born of ear contact; perception born of nose contact; perception born of tongue contact; perception born of body contact; perception born of mind-element-contact; perception born of mind-consciousness-element-contact. Thus is the aggregate of perception by way of sevenfold division.
Aṭṭhavidhena saññākkhandho—cak­khu­samphas­sajā saññā … pe … kāya­samphas­sajā saññā atthi sukhasahagatā, atthi dukkhasahagatā, mano­dhātu­samphas­sajā saññā, mano­viñ­ñā­ṇa­dhātu­samphas­sajā saññā. Evaṃ aṭṭhavidhena saññākkhandho.
The aggregate of perception by way of eightfold division: Perception born of eye contact; Intermediate senses. perception born of body contact that is accompanied by pleasure, that is accompanied by pain; perception born of mind-element-contact; perception born of mind-consciousness-element-contact. Thus is the aggregate of perception by way of eightfold division.
Navavidhena saññākkhandho—cak­khu­samphas­sajā saññā … pe … kāya­samphas­sajā saññā, mano­dhātu­samphas­sajā saññā, mano­viñ­ñā­ṇa­dhātu­samphas­sajā saññā atthi kusalā, atthi akusalā, atthi abyākatā. Evaṃ navavidhena saññākkhandho.
The aggregate of perception by way of ninefold division: Perception born of eye contact; Intermediate senses. perception born of body contact; perception born of mind-element-contact; perception born of mind-consciousness-element-contact that is skilful, that is unskilful, that is neither-skilful-nor-unskilful. Thus is the aggregate of perception by way of ninefold division.
Dasavidhena saññākkhandho—cak­khu­samphas­sajā saññā … pe … kāya­samphas­sajā saññā atthi sukhasahagatā, atthi dukkhasahagatā, mano­dhātu­samphas­sajā saññā, mano­viñ­ñā­ṇa­dhātu­samphas­sajā saññā atthi kusalā, atthi akusalā, atthi abyākatā. Evaṃ dasavidhena saññākkhandho.
The aggregate of perception by way of tenfold division: Perception born of eye contact; Intermediate senses. perception born of body contact that is accompanied by pleasure, that is accompanied by pain; perception born of mind-element-contact; perception born of mind-consciousness-element-contact that is skilful, that is unskilful, that is neither-skilful-nor-unskilful. Thus is the aggregate of perception by way of tenfold division.
Ekavidhena saññākkhandho—­phassasam­payutto.
The aggregate of perception by way of singlefold division: Is associated with contact.
Duvidhena saññākkhandho—atthi sahetuko, atthi ahetuko.
The aggregate of perception by way of twofold division: Is accompanied by root; is not accompanied by root.
Tividhena saññākkhandho—atthi sukhāya vedanāya sampayutto, atthi dukkhāya vedanāya sampayutto, atthi aduk­kha­ma­su­khāya vedanāya sampayutto … pe …. Evaṃ dasavidhena saññākkhandho.
The aggregate of perception by way of threefold division: Is associated with pleasant feeling; is associated with painful feeling; is associated with neither-painful-nor-pleasant feeling. See section 62. Thus is the aggregate of perception by way of tenfold division.
Ekavidhena saññākkhandho—­phassasam­payutto.
The aggregate of perception by way of singlefold division: Is associated with contact.
Duvidhena saññākkhandho—atthi sahetuko, atthi ahetuko.
The aggregate of perception by way of twofold division: Is accompanied by root; is not accompanied by root.
Tividhena saññākkhandho—atthi vipāko, atthi vipā­ka­dham­ma­dhammo, atthi neva­vipāka­navi­pā­ka­dham­ma­dhammo. Atthi upādin­nu­pādā­niyo, atthi anupā­dinnu­pādā­niyo, atthi anupādin­na­anupā­dā­niyo. Atthi saṃ­kiliṭ­ṭha­saṃki­lesiko, atthi asaṃ­kiliṭ­ṭha­saṃki­lesiko, atthi asaṃ­kiliṭ­ṭha­asaṃ­ki­lesiko. Atthi savitak­ka­savi­cāro, atthi avitak­ka­vicāra­matto, atthi avitak­ka­avi­cāro. Atthi pītisahagato, atthi sukhasahagato, atthi upekkhā­saha­gato. Atthi dassanena pahātabbo, atthi bhāvanāya pahātabbo, atthi neva dassanena na bhāvanāya pahātabbo. Atthi dassanena pahātab­ba­hetuko, atthi bhāvanāya pahātab­ba­hetuko, atthi neva dassanena na bhāvanāya pahātab­ba­hetuko. Atthi ācayagāmī, atthi apacayagāmī, atthi nevāca­yagāmi­nāpa­caya­gāmī. Atthi sekkho, atthi asekkho, atthi neva­sekkha­nā­sekkho. Atthi paritto, atthi mahaggato, atthi appamāṇo. Atthi parittārammaṇo, atthi mahagga­tā­rammaṇo, atthi appa­māṇā­rammaṇo. Atthi hīno, atthi majjhimo, atthi paṇīto. Atthi micchat­ta­niyato, atthi sammattaniyato, atthi aniyato. Atthi maggārammaṇo, atthi maggahetuko, atthi maggādhipati. Atthi uppanno, atthi anuppanno, atthi uppādī. Atthi atīto, atthi anāgato, atthi paccuppanno. Atthi atītārammaṇo, atthi anāgatārammaṇo, atthi ­pac­cup­pan­nā­rammaṇo. Atthi ajjhatto, atthi bahiddho, atthi ajjhat­ta­bahid­dho. Atthi ajjhat­tā­rammaṇo, atthi bahid­dhā­rammaṇo, atthi ajjhat­ta­bahid­dhā­rammaṇo … pe …. Evaṃ dasavidhena saññākkhandho.
The aggregate of perception by way of threefold division: Is resultant; is productive of resultant; is neither resultant nor productive of resultant. Is grasped (by craving and false view), is the object of the graspings; is not grasped, is the object of the graspings; is not grasped, is not the object of the graspings. Is corrupt, is the object of the corruptions; is not corrupt, is the object of the corruptions; is not corrupt, is not the object of the corruptions. Is accompanied by directed-thought, accompanied by evaluation; is without directed-thought, evaluation only; is without directed-thought, without evaluation. Is accompanied by rapture; is accompanied by pleasure; is accompanied by indifference. Is to be abandoned by the first path; is to be abandoned by the subsequent paths; is not to be abandoned either by the first path or by the subsequent paths. Has root to be abandoned by the first path; has root to be abandoned by the subsequent paths; has no root to be abandoned either by the first path or by the subsequent paths. Is cumulative (of continuing rebirth and death); is dispersive; is neither cumulative nor dispersive. Is of the seven supramundane stages; is of the final supramundane stage; is neither of the seven supramundane stages nor of the final supramundane stage. Is low; is sublime; is immeasurable. Has low object; has sublime object; has immeasurable object. Is inferior; is intermediate; is superior. Is a false (state with) fixed (resultant time); is a right (state with) fixed (resultant time); is of no fixed (resultant time). Has path as its object; has path as its cause; has path as its dominating factor. Is risen; is not risen; is bound to arise. Is past; is future; is present. Has past object; has future object; has present object. Is internal; is external; is both internal and external. Has internal object; has external object; has both internal and external object. See section 62. Thus is the aggregate of perception by way of tenfold division.
Ekavidhena saññākkhandho—­phassasam­payutto.
The aggregate of perception by way of singlefold division: Is associated with contact.
Duvidhena saññākkhandho—atthi hetusampayutto, atthi hetuvippayutto. Atthi na hetusahetuko, atthi na hetuahetuko. Atthi lokiyo, atthi lokuttaro. Atthi kenaci viññeyyo, atthi kenaci na viññeyyo. Atthi sāsavo, atthi anāsavo. Atthi āsava­sam­payutto, atthi āsava­vippa­yutto. Atthi āsava­vippa­yutta­sāsavo, atthi āsava­vippa­yutta­a­nāsavo. Atthi saṃyojaniyo, atthi asaṃyojaniyo. Atthi saṃ­yoja­na­sam­payutto, atthi saṃ­yoja­na­vippa­yutto. Atthi saṃ­yoja­na­vippa­yutta­saṃyo­janiyo, atthi saṃ­yoja­na­vippa­yutta­asaṃyo­janiyo. Atthi ganthaniyo, atthi aganthaniyo. Atthi gantha­sam­payutto, atthi gantha­vippa­yutto. Atthi gantha­vippa­yutta­gantha­niyo, atthi gantha­vippa­yutta­a­gantha­niyo. Atthi oghaniyo, atthi anoghaniyo. Atthi oghasampayutto, atthi oghavippayutto. Atthi ogha­vippa­yutta­ogha­niyo, atthi ogha­vippa­yutta­a­nogha­niyo. Atthi yoganiyo, atthi ayoganiyo. Atthi yogasampayutto, atthi yogavippayutto. Atthi yoga­vippa­yutta­yoga­niyo, atthi yoga­vippa­yutta­ayoga­niyo. Atthi nīvaraṇiyo, atthi anīvaraṇiyo. Atthi nīvara­ṇa­sam­payutto, atthi nīvara­ṇa­vippa­yutto. Atthi nīvara­ṇa­vippa­yutta­nīvara­ṇiyo, atthi nīvara­ṇa­vippa­yutta­a­nīvara­ṇiyo. Atthi parāmaṭṭho, atthi aparāmaṭṭho. Atthi parāmā­sa­sam­payutto, atthi parāmā­sa­vippa­yutto. Atthi parāmā­sa­vippa­yutta­parāmaṭ­ṭho, atthi parāmā­sa­vippa­yutta­a­parāmaṭ­ṭho. Atthi upādinno, atthi anupādinno. Atthi upādāniyo, atthi anupādāniyo. Atthi upādā­na­sam­payutto, atthi upādā­na­vippa­yutto. Atthi upādā­na­vippa­yutta­u­pādā­niyo, atthi upādā­na­vippa­yutta­anupā­dā­niyo. Atthi saṃkilesiko, atthi asaṃkilesiko. Atthi saṃkiliṭṭho, atthi asaṃkiliṭṭho. Atthi kilesa­sam­payutto, atthi kilesa­vippa­yutto. Atthi kilesa­vippa­yutta­saṃki­lesiko, atthi kilesa­vippa­yutta­asaṃ­ki­lesiko. Atthi dassanena pahātabbo, atthi na dassanena pahātabbo. Atthi bhāvanāya pahātabbo, atthi na bhāvanāya pahātabbo. Atthi dassanena pahātab­ba­hetuko, atthi na dassanena pahātab­ba­hetuko. Atthi bhāvanāya pahātab­ba­hetuko, atthi na bhāvanāya pahātab­ba­hetuko. Atthi savitakko, atthi avitakko. Atthi savicāro, atthi avicāro. Atthi sappītiko, atthi appītiko. Atthi pītisahagato, atthi na pītisahagato. Atthi sukhasahagato, atthi na sukhasahagato. Atthi upekkhā­saha­gato, atthi na upekkhā­saha­gato. Atthi kāmāvacaro, atthi na kāmāvacaro. Atthi rūpāvacaro, atthi na rūpāvacaro. Atthi arūpāvacaro, atthi na arūpāvacaro. Atthi pariyāpanno, atthi apariyāpanno. Atthi niyyāniko, atthi aniyyāniko. Atthi niyato, atthi aniyato. Atthi sauttaro, atthi anuttaro. Atthi saraṇo, atthi araṇo.
The aggregate of perception by way of twofold division: Is associated with root; is not associated with root. Is not root, is accompanied by root; is not root, is not accompanied by root. Is mundane; is supramundane. Is cognizable by one way; is not cognizable by another way. Is the object of the defilements; is not the object of the defilements. Is associated with the defilements; is not associated with the defilements. Is not associated with the defilements, is the object of the defilements; is not associated with the defilements, is not the object of the defilements. Is the object of the fetters; is not the object of the fetters. Is associated with the fetters; is not associated with the fetters. Is not associated with the fetters, is the object of the fetters; is not associated with the fetters, is not the object of the fetters. Is the object of the ties; is not the object of the ties. Is associated with the ties, is not associated with the ties. Is not associated with the ties, is the object of the ties; is not associated with the ties, is not the object of the ties. Is the object of the floods; is not the object of the floods. Is associated with the floods; is not associated with the floods. Is not associated with the floods, is the object of the floods; is not associated with the floods, is not the object of the floods. Is the object of the bonds; is not the object of the bonds. Is associated with the bonds; is not associated with the bonds. Is not associated with the bonds, is the object of the bonds; is not associated with the bonds, is not the object of the bonds. Is the object of the hindrances; is not the object of the hindrances. Is associated with the hindrances; is not associated with the hindrances. Is not associated with the hindrances, is the object of the hindrances; is not associated with the hindrances, is not the object of the hindrances. Is the object of the perversions; is not the object of the perversions. Is associated with the perversions; is not associated with the perversions. Is not associated with the perversions, is the object of the perversions; is not associated with the perversions, is not the object of the perversions. Is grasped; is not grasped. Is the object of the graspings; is not the object of the graspings. Is associated with the graspings; is not associated with the graspings. Is not associated with the graspings, is the object of the graspings; is not associated with the graspings, is not the object of the graspings. Is the object of the corruptions; is not the object of the corruptions. Is corrupt; is not corrupt. Is associated with the corruptions; is not associated with the corruptions. Is not associated with the corruptions, is the object of the corruptions; is not associated with the corruptions, is not the object of the corruptions. Is to be abandoned by the first path; is not to be abandoned by the first path. Is to be abandoned by the subsequent paths; is not to be abandoned by the subsequent paths. Has root to be abandoned by the first path; has no root to be abandoned by the first path. Has root to be abandoned by the subsequent paths; has no root to be abandoned by the subsequent paths. Is accompanied by directed-thought; is without directed-thought. Is accompanied by evaluation; is without evaluation. Is with rapture; is without rapture. Is accompanied by rapture; is not accompanied by rapture. Is accompanied by pleasure; is not accompanied by pleasure. Is accompanied by indifference; is not accompanied by indifference. Is characteristic of the plane of desire; is not characteristic of the plane of desire. Is characteristic of the plane of form; is not characteristic of the plane of form. Is characteristic of the formless plane; is not characteristic of the formless plane. Is included (i.e. is mundane); is not included (i.e. is supramundane) Tends to release; does not tend to release. Is of fixed (resultant time); is of no fixed (resultant time). Is surpassable; is not surpassable. Is with cause of bewailing; is without cause of bewailing.
Tividhena saññākkhandho—atthi kusalo, atthi akusalo, atthi abyākato … pe …. Evaṃ dasavidhena saññākkhandho.
The aggregate of perception by way of threefold division: Is skilful; is unskilful; is neither-skilful-nor-unskilful. See section 62. Thus is the aggregate of perception by way of tenfold division.
Ekavidhena saññākkhandho—­phassasam­payutto.
The aggregate of perception by way of singlefold division: Is associated with contact.
Duvidhena saññākkhandho—atthi saraṇo, atthi araṇo.
The aggregate of perception by way of twofold division: Is with cause of bewailing; is without cause of bewailing.
Tividhena saññākkhandho—atthi sukhāya vedanāya sampayutto, atthi dukkhāya vedanāya sampayutto, atthi aduk­kha­ma­su­khāya vedanāya sampayutto. Atthi vipāko … pe … atthi ajjhat­tā­rammaṇo, atthi bahid­dhā­rammaṇo, atthi ajjhat­ta­bahid­dhā­rammaṇo … pe …. Evaṃ dasavidhena saññākkhandho.
The aggregate of perception by way of threefold division: Is associated with pleasant feeling; is associated with painful feeling; is associated with neither-painful-nor-pleasant feeling. Is resultant; See section 64 has internal object; has external object; has both internal and external object. See section 62. Thus is the aggregate of perception by way of tenfold division.
(Yathā kusalattike vitthāro, evaṃ sabbepi tikā vitthāretabbā.)
As explained in the skilful triplet (of Dhammasaṅgaṇī); so should all the triplets be explained.
Dukamūlakaṃ.
(Here Ends The Section) Sense-based On The Couplets
Ekavidhena saññākkhandho—­phassasam­payutto.
The aggregate of perception by way of singlefold division: Is associated with contact.
Duvidhena saññākkhandho—atthi sahetuko, atthi ahetuko.
The aggregate of perception by way of twofold division: Is accompanied by root; is not accompanied by root.
Tividhena saññākkhandho—atthi kusalo, atthi akusalo, atthi abyākato … pe …. Evaṃ dasavidhena saññākkhandho.
The aggregate of perception by way of threefold division: Is skilful; is unskilful; is neither-skilful-nor-unskilful. See section 62. Thus is the aggregate of perception by way of tenfold division.
Ekavidhena saññākkhandho—­phassasam­payutto.
The aggregate of perception by way of singlefold division: Is associated with contact.
Duvidhena saññākkhandho—atthi hetusampayutto, atthi hetuvippayutto … pe … atthi saraṇo, atthi araṇo.
The aggregate of perception by way of twofold division: Is associated with root; is not associated with root. See section 65. Is with cause of bewailing; is without cause of bewailing.
Tividhena saññākkhandho—atthi kusalo, atthi akusalo, atthi abyākato … pe …. Evaṃ dasavidhena saññākkhandho.
The aggregate of perception by way of threefold division: Is skilful; is unskilful; is neither-skilful-nor-unskilful. See section 62. Thus is the aggregate of perception by way of tenfold division.
Ekavidhena saññākkhandho—­phassasam­payutto.
The aggregate of perception by way of singlefold division: Is associated with contact.
Duvidhena saññākkhandho—atthi sahetuko, atthi ahetuko.
The aggregate of perception by way of twofold division: Is accompanied by root; is not accompanied by root.
Tividhena saññākkhandho—atthi sukhāya vedanāya sampayutto, atthi dukkhāya vedanāya sampayutto, atthi aduk­kha­ma­su­khāya vedanāya sampayutto. Atthi vipāko … pe … atthi ajjhat­tā­rammaṇo, atthi bahid­dhā­rammaṇo, atthi ajjhat­ta­bahid­dhā­rammaṇo … pe …. Evaṃ dasavidhena saññākkhandho.
The aggregate of perception by way of threefold division: Is associated with pleasant feeling; is associated with painful feeling; is associated with neither-painful-nor-pleasant feeling. Is resultant; See section 64 has internal object; has external object; has both internal and external object. See section 62. Thus is the aggregate of perception by way of tenfold division.
Ekavidhena saññākkhandho—­phassasam­payutto.
The aggregate of perception by way of singlefold division: Is associated with contact.
Duvidhena saññākkhandho—atthi hetusampayutto, atthi hetuvippayutto … pe … atthi saraṇo, atthi araṇo.
The aggregate of perception by way of twofold division: Is associated with root; is not associated with root. See section 65. Is with cause of bewailing; is without cause of bewailing.
Tividhena saññākkhandho … pe … atthi ajjhat­tā­rammaṇo, atthi bahid­dhā­rammaṇo, atthi ajjhat­ta­bahid­dhā­rammaṇo … pe …. Evaṃ dasavidhena saññākkhandho.
The aggregate of perception by way of threefold division: Some texts do not include this. Has internal object; has external object; has both internal and external object. See section 62. Thus is the aggregate of perception by way of tenfold division.
Tikamūlakaṃ.
(Here Ends The Section) Sense-based On The Triplets
Ekavidhena saññākkhandho—­phassasam­payutto.
The aggregate of perception by way of singlefold division: Is associated with contact.
Duvidhena saññākkhandho—atthi sahetuko, atthi ahetuko.
The aggregate of perception by way of twofold division: Is accompanied by root; is not accompanied by root.
Tividhena saññākkhandho—atthi kusalo, atthi akusalo, atthi abyākato … pe …. Evaṃ dasavidhena saññākkhandho.
The aggregate of perception by way of threefold division: Is skilful; is unskilful; is neither-skilful-nor-unskilful. See section 62. Thus is the aggregate of perception by way of tenfold division.
Ekavidhena saññākkhandho—­phassasam­payutto.
The aggregate of perception by way of singlefold division: Is associated with contact.
Duvidhena saññākkhandho—atthi hetusampayutto, atthi hetuvippayutto.
The aggregate of perception by way of twofold division: Is associated with root; is not associated with root.
Tividhena saññākkhandho—atthi sukhāya vedanāya sampayutto, atthi dukkhāya vedanāya sampayutto, atthi aduk­kha­ma­su­khāya vedanāya sampayutto … pe …. Evaṃ dasavidhena saññākkhandho.
The aggregate of perception by way of threefold division: Is associated with pleasant feeling; is associated with painful feeling; is associated with neither-painful-nor-pleasant feeling. See section 62. Thus is the aggregate of perception by way of tenfold division.
Ekavidhena saññākkhandho—­phassasam­payutto.
The aggregate of perception by way of singlefold division: Is associated with contact.
Duvidhena saññākkhandho—atthi na hetu sahetuko, atthi na hetu ahetuko.
The aggregate of perception by way of twofold division: Is not root, is accompanied by root; is not root, is not accompanied by root.
Tividhena saññākkhandho—atthi vipāko, atthi vipā­ka­dham­ma­dhammo, atthi neva­vipāka­navi­pā­ka­dham­ma­dhammo … pe …. Evaṃ dasavidhena saññākkhandho.
The aggregate of perception by way of threefold division: Is resultant; is productive of resultant; is neither resultant nor productive of resultant. See section 62. Thus is the aggregate of perception by way of tenfold division.
Ekavidhena saññākkhandho—­phassasam­payutto.
The aggregate of perception by way of singlefold division: Is associated with contact.
Duvidhena saññākkhandho—atthi lokiyo, atthi lokuttaro.
The aggregate of perception by way of twofold division: Is mundane; is supramundane.
Tividhena saññākkhandho—atthi upādin­nu­pādā­niyo, atthi anupā­dinnu­pādā­niyo, atthi anupādin­na­anupā­dā­niyo … pe …. Evaṃ dasavidhena saññākkhandho.
The aggregate of perception by way of threefold division: Is grasped, is the object of the graspings; is not grasped, is the object of the graspings; is not grasped, is not the object of the graspings. See section 62. Thus is the aggregate of perception by way of tenfold division.
Ekavidhena saññākkhandho—­phassasam­payutto.
The aggregate of perception by way of singlefold division: Is associated with contact.
Duvidhena saññākkhandho—atthi kenaci viññeyyo, atthi kenaci na viññeyyo.
The aggregate of perception by way of twofold division: Is cognizable by one way; is not cognizable by another way.
Tividhena saññākkhandho—atthi saṃ­kiliṭ­ṭha­saṃki­lesiko, atthi asaṃ­kiliṭ­ṭha­saṃki­lesiko, atthi asaṃ­kiliṭ­ṭha­asaṃ­ki­lesiko … pe …. Evaṃ dasavidhena saññākkhandho.
The aggregate of perception by way of threefold division: Is corrupt, is the object of the corruptions; is not corrupt, is the object of the corruptions; is not corrupt, is not the object of the corruptions. See section 62. Thus is the aggregate of perception by way of tenfold division.
Ekavidhena saññākkhandho—­phassasam­payutto.
The aggregate of perception by way of singlefold division: Is associated with contact.
Duvidhena saññākkhandho—atthi sāsavo, atthi anāsavo.
The aggregate of perception by way of twofold division: Is the object of the defilements; is not the object of the defilements.
Tividhena saññākkhandho—atthi savitak­ka­savi­cāro, atthi avitak­ka­vicāra­matto, atthi avitak­ka­avi­cāro … pe …. Evaṃ dasavidhena saññākkhandho.
The aggregate of perception by way of threefold division: Is accompanied by directed-thought, accompanied by evaluation; is without directed-thought, evaluation only; is without directed-thought, without evaluation. See section 62. Thus is the aggregate of perception by way of tenfold division.
Ekavidhena saññākkhandho—­phassasam­payutto.
The aggregate of perception by way of singlefold division: Is associated with contact.
Duvidhena saññākkhandho—atthi āsava­sam­payutto, atthi āsava­vippa­yutto.
The aggregate of perception by way of twofold division: Is associated with the defilements; is not associated with the defilements.
Tividhena saññākkhandho—atthi pītisahagato, atthi sukhasahagato, atthi upekkhā­saha­gato … pe …. Evaṃ dasavidhena saññākkhandho.
The aggregate of perception by way of threefold division: Is accompanied by rapture; is accompanied by pleasure; is accompanied by indifference. See section 62. Thus is the aggregate of perception by way of tenfold division.
Ekavidhena saññākkhandho—­phassasam­payutto.
The aggregate of perception by way of singlefold division: Is associated with contact.
Duvidhena saññākkhandho—atthi āsava­vippa­yutta­sāsavo, atthi āsava­vippa­yutta­a­nāsavo.
The aggregate of perception by way of twofold division: Is not associated with the defilements, is the object of the defilements; is not associated with the defilements, is not the object of the defilements.
Tividhena saññākkhandho—atthi dassanena pahātabbo, atthi bhāvanāya pahātabbo, atthi neva dassanena na bhāvanāya pahātabbo … pe …. Evaṃ dasavidhena saññākkhandho.
The aggregate of perception by way of threefold division: Is to be abandoned by the first path; is to be abandoned by the subsequent paths; is not to be abandoned either by the first path or by the subsequent paths. See section 62. Thus is the aggregate of perception by way of tenfold division.
Ekavidhena saññākkhandho—­phassasam­payutto.
The aggregate of perception by way of singlefold division: Is associated with contact.
Duvidhena saññākkhandho—atthi saṃyojaniyo, atthi asaṃyojaniyo.
The aggregate of perception by way of twofold division: Is the object of the fetters; is not the object of the fetters.
Tividhena saññākkhandho—atthi dassanena pahātab­ba­hetuko, atthi bhāvanāya pahātab­ba­hetuko, atthi neva dassanena na bhāvanāya pahātab­ba­hetuko … pe …. Evaṃ dasavidhena saññākkhandho.
The aggregate of perception by way of threefold division: Has root to be abandoned by the first path; has root to be abandoned by the subsequent paths; has no root to be abandoned either by the first path or by the subsequent paths. See section 62. Thus is the aggregate of perception by way of tenfold division.
Ekavidhena saññākkhandho—­phassasam­payutto.
The aggregate of perception by way of singlefold division: Is associated with contact.
Duvidhena saññākkhandho—atthi saṃ­yoja­na­sam­payutto, atthi saṃ­yoja­na­vippa­yutto.
The aggregate of perception by way of twofold division; Is associated with the fetters; is not associated with the fetters.
Tividhena saññākkhandho—atthi ācayagāmī, atthi apacayagāmī, atthi nevāca­yagāmi­nāpa­caya­gāmī … pe …. Evaṃ dasavidhena saññākkhandho.
The aggregate of perception by way of threefold division: Is cumulative; is dispersive; is neither cumulative nor dispersive. See section 62. Thus is the aggregate of perception by way of tenfold division.
Ekavidhena saññākkhandho—­phassasam­payutto.
The aggregate of perception by way of singlefold division; Is associated with contact.
Duvidhena saññākkhandho—atthi saṃ­yoja­na­vippa­yutta­saṃyo­janiyo, atthi saṃ­yoja­na­vippa­yutta­asaṃyo­janiyo.
The aggregate of perception by way of twofold division: Is not associated with the fetters, is the object of the fetters; is not associated with the fetters, is not the object of the fetters.
Tividhena saññākkhandho—atthi sekkho, atthi asekkho, atthi neva­sekkha­nā­sekkho … pe …. Evaṃ dasavidhena saññākkhandho.
The aggregate of perception by way of threefold division: Is of the seven supramundane stages; is of the final supramundane stage; is neither of the seven supramundane stages nor of the final supramundane stage. See section 62. Thus is the aggregate of perception by way of tenfold division.
Ekavidhena saññākkhandho—­phassasam­payutto.
The aggregate of perception by way of singlefold division: Is associated with contact.
Duvidhena saññākkhandho—atthi ganthaniyo, atthi aganthaniyo.
The aggregate of perception by way of twofold division: Is the object of the ties; is not the object of the ties.
Tividhena saññākkhandho—atthi paritto, atthi mahaggato, atthi appamāṇo … pe …. Evaṃ dasavidhena saññākkhandho.
The aggregate of perception by way of threefold division: Is low; is sublime; is immeasurable. See section 62. Thus is the aggregate of perception by way of tenfold division.
Ekavidhena saññākkhandho—­phassasam­payutto.
The aggregate of perception by way of singlefold division: Is associated with contact.
Duvidhena saññākkhandho—atthi gantha­sam­payutto, atthi gantha­vippa­yutto.
The aggregate of perception by way of twofold division: Is associated with the ties; is not associated with the ties.
Tividhena saññākkhandho—atthi parittārammaṇo, atthi mahagga­tā­rammaṇo, atthi appa­māṇā­rammaṇo … pe …. Evaṃ dasavidhena saññākkhandho.
The aggregate of perception by way of threefold division: Has low object; has sublime object; has immeasurable object. See section 62. Thus is the aggregate of perception by way of tenfold division.
Ekavidhena saññākkhandho—­phassasam­payutto.
The aggregate of perception by way of singlefold division: Is associated with contact.
Duvidhena saññākkhandho—atthi gantha­vippa­yutta­gantha­niyo, atthi gantha­vippa­yutta­a­gantha­niyo.
The aggregate of perception by way of twofold division: Is not associated with the ties, is the object of the ties; is not associated with the ties, is not the object of the ties.
Tividhena saññākkhandho—atthi hīno, atthi majjhimo, atthi paṇīto … pe …. Evaṃ dasavidhena saññākkhandho.
The aggregate of perception by way of threefold division: Is inferior; is intermediate; is superior. See section 62. Thus is the aggregate of perception by way of tenfold division.
Ekavidhena saññākkhandho—­phassasam­payutto.
The aggregate of perception by way of singlefold division: Is associated with contact.
Duvidhena saññākkhandho—atthi oghaniyo, atthi anoghaniyo.
The aggregate of perception by way of twofold division: Is the object of the floods; is not the object of the floods.
Tividhena saññākkhandho—atthi micchat­ta­niyato, atthi sammattaniyato, atthi aniyato … pe …. Evaṃ dasavidhena saññākkhandho.
The aggregate of perception by way of threefold division: Is a false (state with) fixed (resultant time); is a right (state with) fixed (resultant time); is of no fixed (resultant time). See section 62. Thus is the aggregate of perception by way of tenfold division.
Ekavidhena saññākkhandho—­phassasam­payutto.
The aggregate of perception by way of singlefold division: Is associated with contact.
Duvidhena saññākkhandho—atthi oghasampayutto, atthi oghavippayutto.
The aggregate of perception by way of twofold division: Is associated with the floods; is not associated with the floods.
Tividhena saññākkhandho—atthi maggārammaṇo, atthi maggahetuko, atthi maggādhipati … pe …. Evaṃ dasavidhena saññākkhandho.
The aggregate of perception by way of threefold division; Has path as its object; has path as its cause; has path as its dominating factor. See section 62. Thus is the aggregate of perception by way of tenfold division.
Ekavidhena saññākkhandho—­phassasam­payutto.
The aggregate of perception by way of singlefold division: Is associated with contact.
Duvidhena saññākkhandho—atthi ogha­vippa­yutta­ogha­niyo, atthi ogha­vippa­yutta­a­nogha­niyo.
The aggregate of perception by way of twofold division: Is not associated with the floods, is the object of the floods; is not associated with the floods, is not the object of the floods.
Tividhena saññākkhandho—atthi uppanno, atthi anuppanno, atthi uppādī … pe …. Evaṃ dasavidhena saññākkhandho.
The aggregate of perception by way of threefold division: Is risen; is not risen; is bound to arise. See section 62. Thus is the aggregate of perception by way of tenfold division.
Ekavidhena saññākkhandho—­phassasam­payutto.
The aggregate of perception by way of singlefold division: Is associated with contact.
Duvidhena saññākkhandho—atthi yoganiyo, atthi ayoganiyo.
The aggregate of perception by way of twofold division: Is the object of the bonds; is not the object of the bonds.
Tividhena saññākkhandho—atthi atīto, atthi anāgato, atthi paccuppanno … pe …. Evaṃ dasavidhena saññākkhandho.
The aggregate of perception by way of threefold division: Is past; is future; is present. See section 62. Thus is the aggregate of perception by way of tenfold division.
Ekavidhena saññākkhandho—­phassasam­payutto.
The aggregate of perception by way of singlefold division: Is associated with contact.
Duvidhena saññākkhandho—atthi yogasampayutto, atthi yogavippayutto.
The aggregate of perception by way of twofold division: Is associated with the bonds; is not associated with the bonds.
Tividhena saññākkhandho—atthi atītārammaṇo, atthi anāgatārammaṇo, atthi ­pac­cup­pan­nā­rammaṇo … pe …. Evaṃ dasavidhena saññākkhandho.
The aggregate of perception by way of threefold division: Has past object; has future object; has present object. See section 62. Thus is the aggregate of perception by way of tenfold division.
Ekavidhena saññākkhandho—­phassasam­payutto.
The aggregate of perception by way of singlefold division: Is associated with contact.
Duvidhena saññākkhandho—atthi yoga­vippa­yutta­yoga­niyo, atthi yoga­vippa­yutta­ayoga­niyo.
The aggregate of perception by way of twofold division: Is not associated with the bonds, is the object of the bonds; is not associated with the bonds, is not the object of the bonds.
Tividhena saññākkhandho—atthi ajjhatto, atthi bahiddho, atthi ajjhat­ta­bahid­dho … pe …. Evaṃ dasavidhena saññākkhandho.
The aggregate of perception by way of threefold division: Is internal; is external; is both internal and external. See section 62. Thus is the aggregate of perception by way of tenfold division.
Ekavidhena saññākkhandho—­phassasam­payutto.
The aggregate of perception by way of singlefold division: Is associated with contact.
Duvidhena saññākkhandho—atthi nīvaraṇiyo, atthi anīvaraṇiyo.
The aggregate of perception by way of twofold division: Is the object of the hindrances; is not the object of the hindrances.
Tividhena saññākkhandho—atthi ajjhat­tā­rammaṇo, atthi bahid­dhā­rammaṇo, atthi ajjhat­ta­bahid­dhā­rammaṇo … pe …. Evaṃ dasavidhena saññākkhandho.
The aggregate of perception by way of threefold division: Has internal object; has external object; has both internal and external object. See section 62. Thus is the aggregate of perception by way of tenfold division.
Ubhato­vaḍḍha­kaṃ.
(Here Ends The Section Of) Reciprocal Increase
Sattavidhena saññākkhandho—atthi kusalo, atthi akusalo, atthi abyākato, atthi kāmāvacaro, atthi rūpāvacaro, atthi arūpāvacaro, atthi apariyāpanno. Evaṃ sattavidhena saññākkhandho.
The aggregate of perception by way of sevenfold division: Is skilful; is unskilful; is neither-skilful-nor-unskilful; is characteristic of the plane of desire; is characteristic of the plane of form; is characteristic of the formless plane; is not included (i.e. is supramundane). Thus is the aggregate of perception by way of sevenfold division.
Aparopi sattavidhena saññākkhandho—atthi sukhāya vedanāya sampayutto, atthi dukkhāya vedanāya sampayutto, atthi aduk­kha­ma­su­khāya vedanāya sampayutto, atthi kāmāvacaro, atthi rūpāvacaro, atthi arūpāvacaro, atthi apariyāpanno … pe … atthi ajjhat­tā­rammaṇo, atthi bahid­dhā­rammaṇo, atthi ajjhat­ta­bahid­dhā­rammaṇo, atthi kāmāvacaro, atthi rūpāvacaro, atthi arūpāvacaro, atthi apariyāpanno. Evaṃ sattavidhena saññākkhandho.
The aggregate of perception by another way of sevenfold division: Is associated with pleasant feeling; is associated with painful feeling; is associated with neither-painful-nor-pleasant feeling; is characteristic of the plane of desire; is characteristic of the plane of form; is characteristic of the formless plane; is not included (i.e. is supramundane). See section 64. Has internal object; has external object; has both internal and external object; is characteristic of the plane of desire; is characteristic of the plane of form; is characteristic of the formless plane; is not included (i.e. is supramundane). Thus is the aggregate of perception by way of sevenfold division.
Catu­vīsa­ti­vi­dhena saññākkhandho—cak­khu­samphas­sa­pac­cayā saññākkhandho atthi kusalo, atthi akusalo, atthi abyākato; sota­samphas­sa­pac­cayā … pe … ghāna­samphas­sa­pac­cayā … pe … jivhā­samphas­sa­pac­cayā … pe … kāya­samphas­sa­pac­cayā … pe … mano­samphas­sa­pac­cayā saññākkhandho atthi kusalo, atthi akusalo, atthi abyākato; cak­khu­samphas­sajā saññā, sota­samphas­sajā saññā, ghāna­samphas­sajā saññā, jivhā­samphas­sajā saññā, kāya­samphas­sajā saññā, mano­samphas­sajā saññā. Evaṃ catu­vīsa­ti­vi­dhena saññākkhandho.
The aggregate of perception by way of twenty-fourfold division: The aggregate of perception caused by eye contact is skilful; is unskilful; is neither-skilful-nor-unskilful. Caused by ear contact. Complete as first example. Caused by nose contact. Complete as first example. Caused by tongue contact. Complete as first example. Caused by body contact. Complete as first example. The aggregate of perception caused by mind contact is skilful; is unskilful; is neither-skilful-nor-unskilful. Perception born of eye contact; perception born of ear contact; perception born of nose contact; perception born of tongue contact; perception born of body contact; perception born of mind contact. Thus is the aggregate of perception by way of twenty-fourfold division.
Aparopi catu­vīsa­ti­vi­dhena saññākkhandho—cak­khu­samphas­sa­pac­cayā saññākkhandho atthi sukhāya vedanāya sampayutto … pe … atthi ajjhat­tā­rammaṇo, atthi bahid­dhā­rammaṇo, atthi ajjhat­ta­bahid­dhā­rammaṇo, cak­khu­samphas­sajā saññā … pe … mano­samphas­sajā saññā. Sota­samphas­sa­pac­cayā … pe … ghāna­samphas­sa­pac­cayā … pe … jivhā­samphas­sa­pac­cayā … pe … kāya­samphas­sa­pac­cayā … pe … mano­samphas­sa­pac­cayā saññākkhandho atthi sukhāya vedanāya sampayutto … pe … atthi ajjhat­tā­rammaṇo, atthi bahid­dhā­rammaṇo, atthi ajjhat­ta­bahid­dhā­rammaṇo; cak­khu­samphas­sajā saññā … pe … mano­samphas­sajā saññā. Evaṃ catu­vīsa­ti­vi­dhena saññākkhandho.
The aggregate of perception by another way of twenty-fourfold division: The aggregate of perception caused by eye contact is associated with pleasant feeling; See section 64. has internal object; has external object; has both internal and external object. Caused by ear contact. Complete as first example. Caused by nose contact. Complete as first example. Caused by tongue contact. Complete as first example. Caused by body contact. Complete as first example. The aggregate of perception caused by mind contact is associated with pleasant feeling; See section 64. has internal object; has external object; has both internal and external object. Perception born of eye contact; Intermediate senses. perception born of mind contact. Thus is the aggregate of perception by way of twenty-fourfold division.
Tiṃsatividhena saññākkhandho—cak­khu­samphas­sa­pac­cayā saññākkhandho atthi kāmāvacaro, atthi rūpāvacaro, atthi arūpāvacaro, atthi apariyāpanno, sota­samphas­sa­pac­cayā … pe … ghāna­samphas­sa­pac­cayā … pe … jivhā­samphas­sa­pac­cayā … pe … kāya­samphas­sa­pac­cayā … pe … mano­samphas­sa­pac­cayā saññākkhandho atthi kāmāvacaro, atthi rūpāvacaro, atthi arūpāvacaro, atthi apariyāpanno, cak­khu­samphas­sajā saññā … pe … mano­samphas­sajā saññā. Evaṃ tiṃsatividhena saññākkhandho.
The aggregate of perception by way of thirtyfold division: The aggregate of perception caused by eye contact is characteristic of the plane of desire; is characteristic of the plane of form; is characteristic of the formless plane; is not included (i.e. is supra-mundane). Caused by ear contact. Complete as first example Caused by nose contact. Complete as first example Caused by tongue contact. Complete as first example Caused by body contact. Complete as first example The aggregate of perception caused by mind contact is characteristic of the plane of desire; is characteristic of the plane of form; is characteristic of the formless plane; is not included (i.e. is supra-mundane). Perception born of eye contact; Intermediate senses. perception born of mind contact. Thus is the aggregate of perception by way of thirtyfold division.
Bahuvidhena saññākkhandho—cak­khu­samphas­sa­pac­cayā saññākkhandho atthi kusalo, atthi akusalo, atthi abyākato, atthi kāmāvacaro, atthi rūpāvacaro, atthi arūpāvacaro, atthi apariyāpanno, sota­samphas­sa­pac­cayā … pe … ghāna­samphas­sa­pac­cayā … pe … jivhā­samphas­sa­pac­cayā … pe … kāya­samphas­sa­pac­cayā … pe … mano­samphas­sa­pac­cayā saññākkhandho atthi kusalo, atthi akusalo, atthi abyākato, atthi kāmāvacaro, atthi rūpāvacaro, atthi arūpāvacaro, atthi apariyāpanno, cak­khu­samphas­sajā saññā … pe … mano­samphas­sajā saññā. Evaṃ bahuvidhena saññākkhandho.
The aggregate of perception by way of manifold division: The aggregate of perception caused by eye contact is skilful; is unskilful; is neither-skilful-nor-unskilful; is characteristic of the plane of desire; is characteristic of the plane of form; is characteristic of the formless plane; is not included (i.e. is supramundane). Caused by ear contact. Complete as first example. Caused by nose contact. Complete as first example Caused by tongue contact. Complete as first example Caused by body contact. Complete as first example The aggregate of perception caused by mind contact is skilful; is unskilful; is neither-skilful-nor-unskilful; is characteristic of the plane of desire; is characteristic of the plane of form; is characteristic of the formless plane; is not included (i.e. is supramundane). Perception born of eye contact; Intermediate senses. perception born of mind contact. Thus is the aggregate of perception by way of manifold division.
Aparopi bahuvidhena saññākkhandho—cak­khu­samphas­sa­pac­cayā saññākkhandho atthi sukhāya vedanāya sampayutto … pe … atthi ajjhat­tā­rammaṇo, atthi bahid­dhā­rammaṇo, atthi ajjhat­ta­bahid­dhā­rammaṇo, atthi kāmāvacaro, atthi rūpāvacaro, atthi arūpāvacaro, atthi apariyāpanno, sota­samphas­sa­pac­cayā … pe … ghāna­samphas­sa­pac­cayā … pe … jivhā­samphas­sa­pac­cayā … pe … kāya­samphas­sa­pac­cayā … pe … mano­samphas­sa­pac­cayā saññākkhandho atthi ajjhat­tā­rammaṇo, atthi bahid­dhā­rammaṇo, atthi ajjhat­ta­bahid­dhā­rammaṇo, atthi kāmāvacaro, atthi rūpāvacaro, atthi arūpāvacaro, atthi apariyāpanno, cak­khu­samphas­sajā saññā, sota­samphas­sajā saññā, ghāna­samphas­sajā saññā, jivhā­samphas­sajā saññā, kāya­samphas­sajā saññā, mano­samphas­sajā saññā. Evaṃ bahuvidhena saññākkhandho.
The aggregate of perception by another way of manifold division: The aggregate of perception caused by eye contact is associated with pleasant feeling; See section 64. has internal object; has external object; has both internal and external object; is characteristic of the plane of desire; is characteristic of the plane of form; is characteristic of the formless plane; is not included (i.e. is supramundane). Caused by ear contact. Complete as first example. Caused by nose contact. Complete as first example Caused by tongue contact. Complete as first example Caused by body contact. Complete as first example The aggregate of perception caused by mind contact (is associated with pleasant feeling See section 64.) has internal object; has external object; has both internal and external object; is characteristic of the plane of desire; is characteristic of the plane of form; is characteristic of the formless plane; is not included (i.e. is supramundane). Perception born of eye contact; perception born of ear contact; perception born of nose contact; perception born of tongue contact; perception born of body contact; perception born of mind contact. Thus is the aggregate of perception by way of manifold division.
Ayaṃ vuccati saññākkhandho.
This Is Called The Aggregate Of Perception

1.2.4 - Saṅ­khā­rak­khan­dha



2.4. Saṅ­khā­rak­khan­dha
1.2.4. The Aggregate Of Volitional Activities
Tattha katamo saṅ­khā­rak­khan­dho? Ekavidhena saṅ­khā­rak­khan­dho—citta­sam­payutto.
Therein what is the aggregate of volitional activities? The aggregate of volitional activities by way of singlefold division: Is associated with consciousness.
Duvidhena saṅ­khā­rak­khan­dho—atthi hetu, atthi na hetu.
The aggregate of volitional activities by way of twofold division: Is root; is not root.
Tividhena saṅ­khā­rak­khan­dho—atthi kusalo, atthi akusalo, atthi abyākato.
The aggregate of volitional activities by way of threefold division: Is skilful; is unskilful; is neither-skilful-nor-unskilful.
Catubbidhena saṅ­khā­rak­khan­dho—atthi kāmāvacaro, atthi rūpāvacaro, atthi arūpāvacaro, atthi apariyāpanno.
The aggregate of volitional activities by way of fourfold division: Is characteristic of the plane of desire; is characteristic of the plane of form; is characteristic of the formless plane; is not included (i.e. is supramundane).
Pañcavidhena saṅ­khā­rak­khan­dho—atthi sukhin­dri­yasam­payutto, atthi duk­khin­dri­yasam­payutto, atthi somanas­sindriya­sam­payutto, atthi domanas­sindriya­sam­payutto, atthi upekkhin­dri­yasam­payutto. Evaṃ pañcavidhena saṅ­khā­rak­khan­dho.
The aggregate of volitional activities by way of fivefold division: Is associated with the faculty of pleasure (physical); is associated with the faculty of pain (physical); is associated with the faculty of mental pleasure; is associated with the faculty of mental pain; is associated with the faculty of indifference. Thus is the aggregate of volitional activities by way of fivefold division.
Chabbidhena saṅ­khā­rak­khan­dho—cak­khu­samphas­sajā cetanā, sota­samphas­sajā cetanā, ghāna­samphas­sajā cetanā, jivhā­samphas­sajā cetanā, kāya­samphas­sajā cetanā, mano­samphas­sajā cetanā. Evaṃ chabbidhena saṅ­khā­rak­khan­dho.
The aggregate of volitional activities by way of sixfold division: Volition born of eye contact; volition born of ear contact; volition born of nose contact; volition born of tongue contact; volition born of body contact; volition born of mind contact. Thus is the aggregate of volitional activities by way of sixfold division.
Sattavidhena saṅ­khā­rak­khan­dho—cak­khu­samphas­sajā cetanā, sota­samphas­sajā cetanā, ghāna­samphas­sajā cetanā, jivhā­samphas­sajā cetanā, kāya­samphas­sajā cetanā, mano­dhātu­samphas­sajā cetanā, mano­viñ­ñā­ṇa­dhātu­samphas­sajā cetanā. Evaṃ sattavidhena saṅ­khā­rak­khan­dho.
The aggregate of volitional activities by way of sevenfold division: Volition born of eye contact; volition of ear contact; volition born of nose contact; volition born of tongue contact; volition born of body contact; volition born of mind-element-contact; volition born of mind-consciousness-element-contact. Thus is the aggregate of volitional activities by way of sevenfold division.
Aṭṭhavidhena saṅ­khā­rak­khan­dho—cak­khu­samphas­sajā cetanā … pe … kāya­samphas­sajā cetanā atthi sukhasahagatā, atthi dukkhasahagatā, mano­dhātu­samphas­sajā cetanā, mano­viñ­ñā­ṇa­dhātu­samphas­sajā cetanā. Evaṃ aṭṭhavidhena saṅ­khā­rak­khan­dho.
The aggregate of volitional activities by way of eightfold division: Volition born of eye contact; Intermediate senses. volition born of body contact that is accompanied by pleasure, that is accompanied by pain; volition born of mind-element-contact; volition born of mind-consciousness-element-contact. Thus is the aggregate of volitional activities by way of eightfold division.
Navavidhena saṅ­khā­rak­khan­dho—cak­khu­samphas­sajā cetanā … pe … mano­dhātu­samphas­sajā cetanā, mano­viñ­ñā­ṇa­dhātu­samphas­sajā cetanā atthi kusalā, atthi akusalā, atthi abyākatā. Evaṃ navavidhena saṅ­khā­rak­khan­dho.
The aggregate of volitional activities by way of ninefold division: Volition born of eye contact; Intermediate senses. volition born of mindelement-contact; volition born of mind-consciousness-element-contact that is skilful, that is unskilful, that is neither-skilful-nor-unskilful. Thus is the aggregate of volitional activities by way of ninefold division.
Dasavidhena saṅ­khā­rak­khan­dho—cak­khu­samphas­sajā cetanā … pe … kāya­samphas­sajā cetanā atthi sukhasahagatā, atthi dukkhasahagatā, mano­dhātu­samphas­sajā cetanā, mano­viñ­ñā­ṇa­dhātu­samphas­sajā cetanā atthi kusalā, atthi akusalā, atthi abyākatā. Evaṃ dasavidhena saṅ­khā­rak­khan­dho.
The aggregate of volitional activities by way of tenfold division: Volition born of eye contact; Intermediate senses. volition born of body contact that is accompanied by pleasure, that is accompanied by pain; volition born of mind-element-contact; volition born of mind-consciousness-element-contact that is skilful, that is unskilful, that is neither-skilful-nor-unskilful. Thus is the aggregate of volitional activities by way of tenfold division.
Ekavidhena saṅ­khā­rak­khan­dho—citta­sam­payutto.
The aggregate of volitional activities by way of singlefold division: Is associated with consciousness.
Duvidhena saṅ­khā­rak­khan­dho—atthi hetu, atthi na hetu.
The aggregate of volitional activities by way of twofold division: Is root; is not root.
Tividhena saṅ­khā­rak­khan­dho—atthi sukhāya vedanāya sampayutto, atthi dukkhāya vedanāya sampayutto, atthi aduk­kha­ma­su­khāya vedanāya sampayutto. Atthi vipāko, atthi vipā­ka­dham­ma­dhammo, atthi neva­vipāka­navi­pā­ka­dham­ma­dhammo. Atthi upādin­nu­pādā­niyo, atthi anupā­dinnu­pādā­niyo, atthi anupādin­na­anupā­dā­niyo. Atthi saṃ­kiliṭ­ṭha­saṃki­lesiko, atthi asaṃ­kiliṭ­ṭha­saṃki­lesiko, atthi asaṃ­kiliṭ­ṭha­asaṃ­ki­lesiko. Atthi savitak­ka­savi­cāro, atthi avitak­ka­vicāra­matto, atthi avitak­ka­avi­cāro. Atthi pītisahagato, atthi sukhasahagato, atthi upekkhā­saha­gato. Atthi dassanena pahātabbo, atthi bhāvanāya pahātabbo, atthi neva dassanena na bhāvanāya pahātabbo. Atthi dassanena pahātab­ba­hetuko, atthi bhāvanāya pahātab­ba­hetuko, atthi neva dassanena na bhāvanāya pahātab­ba­hetuko. Atthi ācayagāmī, atthi apacayagāmī, atthi nevāca­yagāmi­nāpa­caya­gāmī. Atthi sekkho, atthi asekkho, atthi neva­sekkha­nā­sekkho. Atthi paritto, atthi mahaggato, atthi appamāṇo. Atthi parittārammaṇo, atthi mahagga­tā­rammaṇo, atthi appa­māṇā­rammaṇo. Atthi hīno, atthi majjhimo, atthi paṇīto. Atthi micchat­ta­niyato, atthi sammattaniyato, atthi aniyato. Atthi maggārammaṇo, atthi maggahetuko, atthi maggādhipati. Atthi uppanno, atthi anuppanno, atthi uppādī. Atthi atīto, atthi anāgato, atthi paccuppanno. Atthi atītārammaṇo, atthi anāgatārammaṇo, atthi ­pac­cup­pan­nā­rammaṇo. Atthi ajjhatto, atthi bahiddho, atthi ajjhat­ta­bahid­dho. Atthi ajjhat­tā­rammaṇo, atthi bahid­dhā­rammaṇo, atthi ajjhat­ta­bahid­dhā­rammaṇo … pe …. Evaṃ dasavidhena saṅ­khā­rak­khan­dho.
The aggregate of volitional activities by way of threefold division: Is associated with pleasant feeling; is associated with painful feeling; is associated with neither-painful-nor-pleasant feeling. Is resultant; is productive of resultant; is neither resultant nor productive of resultant. Is grasped (by craving and false view), is the object of the graspings; is not grasped, is the object of the graspings; is not grasped, is not the object of the graspings. Is corrupt, is the object of the corruptions; is not corrupt, is the object of the corruptions; is not corrupt, is not the object of the corruptions. Is accompanied by directed-thought, accompanied by evaluation; is without directed-thought, evaluation only; is without directed-thought, without evaluation. Is accompanied by rapture; is accompanied by pleasure; is accompanied by indifference. Is to be abandoned by the first path; is to be abandoned by the subsequent paths; is not to be abandoned either by the first path or by the subsequent paths. Has root to be abandoned by the first path; has root to be abandoned by the subsequent paths; has no root to be abandoned either by the first path or by the subsequent paths. Is cumulative (of continuing rebirth and death); is dispersive; is neither cumulative nor dispersive. Is of the seven supramundane stages; is of the final supramundane stage; is neither of the seven supramundane stages nor of the final supramundane stage. Is low; is sublime; is immeasurable. Has low object; has sublime object; has immeasurable object. Is inferior; is intermediate; is superior. Is a false (state with) fixed (resultant time); is a right (state with) fixed (resultant time); is of no fixed (resultant time). Has path as its object; has path as its cause; has path as its dominating factor. Is risen; is not risen; is bound to arise. Is past; it future; is present. Has past object; has future object; has present object. Is internal; is external; is both internal and external. Has internal object; has external object; has both internal and external object. See section 92. Thus is the aggregate of volitional activities by way of tenfold division.
Ekavidhena saṅ­khā­rak­khan­dho—citta­sam­payutto.
The aggregate of volitional activities by way of singlefold division; Is associated with consciousness.
Duvidhena saṅ­khā­rak­khan­dho—atthi sahetuko, atthi ahetuko. Atthi hetusampayutto, atthi hetuvippayutto. Atthi hetu ceva sahetuko ca, atthi sahetuko ceva na ca hetu. Atthi hetu ceva hetusampayutto ca, atthi hetusampayutto ceva na ca hetu. Atthi na hetu sahetuko, atthi na hetu ahetuko. Atthi lokiyo, atthi lokuttaro. Atthi kenaci viññeyyo, atthi kenaci na viññeyyo. Atthi āsavo, atthi no āsavo. Atthi sāsavo, atthi anāsavo. Atthi āsava­sam­payutto, atthi āsava­vippa­yutto. Atthi āsavo ceva sāsavo ca, atthi sāsavo ceva no ca āsavo. Atthi āsavo ceva āsava­sam­payutto ca, atthi āsava­sam­payutto ceva no ca āsavo. Atthi āsava­vippa­yutta­sāsavo, atthi āsava­vippa­yutta­a­nāsavo. Atthi saṃyojanaṃ, atthi no saṃyojanaṃ. Atthi saṃyojaniyo, atthi asaṃyojaniyo. Atthi saṃ­yoja­na­sam­payutto, atthi saṃ­yoja­na­vippa­yutto. Atthi saṃyojanañceva saṃyojaniyo ca, atthi saṃyojaniyo ceva no ca saṃyojanaṃ. Atthi saṃyojanañceva saṃ­yoja­na­sam­payutto ca, atthi saṃ­yoja­na­sam­payutto ceva no ca saṃyojanaṃ. Atthi saṃ­yoja­na­vippa­yutta­saṃyo­janiyo, atthi saṃ­yoja­na­vippa­yutta­asaṃyo­janiyo.
The aggregate of volitional activities by way of twofold division: Is accompanied by root; is not accompanied by root. Is associated with root; is not associated with root. Is root also accompanied by root; is accompanied by root but is not root. Is root also associated with root; is associated with root but is not root. Is not root, is accompanied by root; is not root, is not accompanied by root. Is mundane; is supramundane. Is cognizable by one way; is not cognizable by another way. Is defilement; is not defilement. Is the object of the defilements; is not the object of the defilements. Is associated with the defilements; is not associated with the defilements. Is defilement also the object of the defilements; is the object of the defilements but is not defilement. Is defilement also associated with the defilements; is associated with the defilements but is not defilement. Is not associated with the defilements, is the object of the defilements; is not associated with the defilements, is not the object of the defilements. Is fetter; is not fetter. Is the object of the fetters; is not the object of the fetters. Is associated with the fetters; is not associated with the fetters. Is fetter also the object of the fetters; is the object of the fetters but is not fetter. Is fetter also associated with the fetters; is associated with the fetters but is not fetter. Is not associated with the fetters, is the object of the fetters; is not associated with the fetters, is not the object of the fetters.
Atthi gantho, atthi no gantho. Atthi ganthaniyo, atthi aganthaniyo. Atthi gantha­sam­payutto, atthi gantha­vippa­yutto. Atthi gantho ceva ganthaniyo ca, atthi ganthaniyo ceva no ca gantho. Atthi gantho ceva gantha­sam­payutto ca, atthi gantha­sam­payutto ceva no ca gantho. Atthi gantha­vippa­yutta­gantha­niyo, atthi gantha­vippa­yutta­a­gantha­niyo. Atthi ogho, atthi no ogho. Atthi oghaniyo, atthi anoghaniyo. Atthi oghasampayutto, atthi oghavippayutto. Atthi ogho ceva oghaniyo ca, atthi oghaniyo ceva no ca ogho. Atthi ogho ceva oghasampayutto ca, atthi oghasampayutto ceva no ca ogho. Atthi ogha­vippa­yutta­ogha­niyo, atthi ogha­vippa­yutta­a­nogha­niyo. Atthi yogo, atthi no yogo. Atthi yoganiyo, atthi ayoganiyo. Atthi yogasampayutto, atthi yogavippayutto. Atthi yogo ceva yoganiyo ca, atthi yoganiyo ceva no ca yogo. Atthi yogo ceva yogasampayutto ca, atthi yogasampayutto ceva no ca yogo. Atthi yoga­vippa­yutta­yoga­niyo, atthi yoga­vippa­yutta­ayoga­niyo. Atthi nīvaraṇaṃ, atthi no nīvaraṇaṃ. Atthi nīvaraṇiyo, atthi anīvaraṇiyo. Atthi nīvara­ṇa­sam­payutto, atthi nīvara­ṇa­vippa­yutto. Atthi nīvaraṇañceva nīvaraṇiyo ca, atthi nīvaraṇiyo ceva no ca nīvaraṇaṃ. Atthi nīvaraṇañceva nīvara­ṇa­sam­payutto ca, atthi nīvara­ṇa­sam­payutto ceva no ca nīvaraṇaṃ. Atthi nīvara­ṇa­vippa­yutta­nīvara­ṇiyo, atthi nīvara­ṇa­vippa­yutta­a­nīvara­ṇiyo.
Is tie; is not tie. Is the object of the ties; is not the object of the ties. Is associated with the ties; is not associated with the ties. Is tie also the object of the ties; is the object of the ties but is not tie. Is tie also associated with the ties; is associated with the ties but is not tie. Is not associated with the ties, is the object of the ties; is not associated with the ties, is not the object of the ties. Is flood; is not flood. Is the object of the floods; is not the object of the floods. Is associated with the floods; is not associated with the floods. Is flood also the object of the floods; is the object of the floods but is not flood. Is flood also associated with the floods; is associated with the floods but is not flood. Is not associated with the floods, is the object of the floods; is not associated with the floods, is not the object of the floods. Is bond; is not bond. Is the object of the bonds; is not the object of the bonds. Is associated with the bonds; is not associated with the bonds. Is bond also the object of the bonds; is the object of the bonds but is not bond. Is bond also associated with the bonds; is associated with the bonds but is not bond. Is not associated with the bonds, is the object of the bonds; is not associated with the bonds, is not the object of the bonds. Is hindrance; is not hindrance. Is the object of the hindrances; is not the object of the hindrances. Is associated with the hindrances; is not associated with the hindrances. Is hindrance also the object of the hindrances; is the object of the hindrances but is not hindrance. Is hindrance also associated with the hindrances; is associated with the hindrances but is not hindrance. Is not associated with the hindrances, is the object of the hindrances; is not associated with the hindrances, is not the object of the hindrances.
Atthi parāmāso, atthi no parāmāso. Atthi parāmaṭṭho, atthi aparāmaṭṭho. Atthi parāmā­sa­sam­payutto, atthi parāmā­sa­vippa­yutto. Atthi parāmāso ceva parāmaṭṭho ca, atthi parāmaṭṭho ceva no ca parāmāso. Atthi parāmā­sa­vippa­yutta­parāmaṭ­ṭho, atthi parāmā­sa­vippa­yutta­a­parāmaṭ­ṭho. Atthi upādinno, atthi anupādinno. Atthi upādānaṃ, atthi no upādānaṃ. Atthi upādāniyo, atthi anupādāniyo. Atthi upādā­na­sam­payutto, atthi upādā­na­vippa­yutto. Atthi upādānañceva upādāniyo ca, atthi upādāniyo ceva no ca upādānaṃ. Atthi upādānañceva upādā­na­sam­payutto ca, atthi upādā­na­sam­payutto ceva no ca upādānaṃ. Atthi upādā­na­vippa­yutta­u­pādā­niyo, atthi upādā­na­vippa­yutta­anupā­dā­niyo.
Is perversion; is not perversion. Is the object of the perversions; is not the object of the perversions. Is associated with the perversions; is not associated with the perversions. Is perversion also the object of the perversions; is the object of the perversions but is not perversion. Is not associated with the perversions, is the object of the perversions; is not associated with the perversions, is not the object of the perversions. Is grasped; is not grasped. Is grasping; is not grasping. Is the object of the graspings; is not the object of the graspings. Is associated with the graspings; is not associated with the graspings. Is grasping also the object of the graspings; is the object of the graspings but is not grasping. Is grasping also associated with the graspings; is associated with the graspings but is not grasping. Is not associated with the graspings, is the object of the graspings; is not associated with the graspings, is not the object of the graspings.
Atthi kileso, atthi no kileso. Atthi saṃkilesiko, atthi asaṃkilesiko. Atthi saṃkiliṭṭho, atthi asaṃkiliṭṭho. Atthi kilesa­sam­payutto, atthi kilesa­vippa­yutto. Atthi kileso ceva saṃkilesiko ca, atthi saṃkilesiko ceva no ca kileso. Atthi kileso ceva saṃkiliṭṭho ca, atthi saṃkiliṭṭho ceva no ca kileso. Atthi kileso ceva kilesa­sam­payutto ca, atthi kilesa­sam­payutto ceva no ca kileso. Atthi kilesa­vippa­yutta­saṃki­lesiko, atthi kilesa­vippa­yutta­asaṃ­ki­lesiko. Atthi dassanena pahātabbo, atthi na dassanena pahātabbo. Atthi bhāvanāya pahātabbo, atthi na bhāvanāya pahātabbo. Atthi dassanena pahātab­ba­hetuko, atthi na dassanena pahātab­ba­hetuko. Atthi bhāvanāya pahātab­ba­hetuko, atthi na bhāvanāya pahātab­ba­hetuko.
Is corruption; is not corruption. Is the object of the corruptions; is not the object of the corruptions. Is corrupt; is not corrupt. Is associated with the corruptions; is not associated with the corruptions. Is corruption also the object of the corruptions; is the object of the corruptions but is not corruption. Is corruption also corrupt; is corrupt but is not corruption. Is corruption also associated with the corruptions; is associated with the corruptions but is not corruption. Is not associated with the corruptions, is the object of the corruptions; is not associated with the corruptions, is not the object of the corruptions. Is to be abandoned by the first path; is not to be abandoned by the first path. Is to be abandoned by the subsequent paths; is not to be abandoned by the subsequent paths. Has root to be abandoned by the first path; has no root to be abandoned by the first path. Has root to be abandoned by the subsequent paths; has no root to be abandoned by the subsequent paths.
Atthi savitakko, atthi avitakko. Atthi savicāro, atthi avicāro. Atthi sappītiko, atthi appītiko. Atthi pītisahagato, atthi na pītisahagato. Atthi sukhasahagato, atthi na sukhasahagato. Atthi upekkhā­saha­gato, atthi na upekkhā­saha­gato. Atthi kāmāvacaro, atthi na kāmāvacaro. Atthi rūpāvacaro, atthi na rūpāvacaro. Atthi arūpāvacaro, atthi na arūpāvacaro. Atthi pariyāpanno, atthi apariyāpanno. Atthi niyyāniko, atthi aniyyāniko. Atthi niyato, atthi aniyato. Atthi sauttaro, atthi anuttaro. Atthi saraṇo, atthi araṇo.
Is accompanied by directed-thought; is without directed-thought. Is accompanied by evaluation; is without evaluation. Is with rapture; is without rapture. Is accompanied by rapture; is not accompanied by rapture. Is accompanied by pleasure; is not accompanied by pleasure. Is accompanied by indifference; is not accompanied by indifference. Is characteristic of the plane of desire; is not characteristic of the plane of desire. Is characteristic of the plane of form; is not characteristic of the plane of form. Is characteristic of the formless plane; is not characteristic of the formless plane. Is included (i.e. is mundane); is not included (i.e. is supramundane). Tends to release; does not tend to release. Is of fixed (resultant time); is of no fixed (resultant time). Is surpass-able; is not surpassable. Is with cause of bewailing; is without cause of bewailing.
Tividhena saṅ­khā­rak­khan­dho—atthi kusalo, atthi akusalo, atthi abyākato … pe …. Evaṃ dasavidhena saṅ­khā­rak­khan­dho.
The aggregate of volitional activities by way of threefold division: Is skilful; is unskilful; is neither-skilful-nor-unskilful. See section 92. Thus is the aggregate of volitional activities by way of tenfold division.
Ekavidhena saṅ­khā­rak­khan­dho—citta­sam­payutto.
The aggregate of volitional activities by way of singlefold division; Is associated with consciousness.
Duvidhena saṅ­khā­rak­khan­dho—atthi saraṇo, atthi araṇo.
The aggregate of volitional activities by way of twofold division; Is with cause of bewailing; is without cause of bewailing.
Tividhena saṅ­khā­rak­khan­dho—atthi sukhāya vedanāya sampayutto … pe … atthi ajjhat­tā­rammaṇo, atthi bahid­dhā­rammaṇo, atthi ajjhat­ta­bahid­dhā­rammaṇo … pe …. Evaṃ dasavidhena saṅ­khā­rak­khan­dho.
The aggregate of volitional activities by way of threefold division: Is associated with pleasant feeling; See section 93. has internal object; has external object; has both internal and external object. See section 92. Thus is the aggregate of volitional activities by way of ten-fold division.
Dukamūlakaṃ.
(Here Ends The Section) Sense-based On The Couplets.
Ekavidhena saṅ­khā­rak­khan­dho—citta­sam­payutto.
The aggregate of volitional activities by way of singlefold division: Is associated with consciousness.
Duvidhena saṅ­khā­rak­khan­dho—atthi hetu, atthi na hetu.
The aggregate of volitional activities by way of twofold division: Is root; is not root.
Tividhena saṅ­khā­rak­khan­dho—atthi kusalo, atthi akusalo, atthi abyākato … pe …. Evaṃ dasavidhena saṅ­khā­rak­khan­dho.
The aggregate of volitional activities by way of threefold division: Is skilful; is unskilful; is neither-skilful-nor-unskilful. See section 92. Thus is the aggregate of volitional activities by way of tenfold division.
Ekavidhena saṅ­khā­rak­khan­dho—citta­sam­payutto.
The aggregate of volitional activities by way of singlefold division: Is associated with consciousness.
Duvidhena saṅ­khā­rak­khan­dho—atthi saraṇo, atthi araṇo.
The aggregate of volitional activities by way of twofold division: Is with cause of bewailing; is without cause of bewailing.
Tividhena saṅ­khā­rak­khan­dho—atthi kusalo, atthi akusalo, atthi abyākato … pe …. Evaṃ dasavidhena saṅ­khā­rak­khan­dho.
The aggregate of volitional activities by way of threefold division; Is skilful; is unskilful; is neither-skilful-nor-unskilful. See section 92. Thus is the aggregate of volitional activities by way of tenfold division.
Ekavidhena saṅ­khā­rak­khan­dho—citta­sam­payutto.
The aggregate of volitional activities by way of singlefold division: Is associated with consciousness.
Duvidhena saṅ­khā­rak­khan­dho—atthi hetu, atthi na hetu.
The aggregate of volitional activities by way of twofold division: Is root; is not root.
Tividhena saṅ­khā­rak­khan­dho—atthi ajjhat­tā­rammaṇo, atthi bahid­dhā­rammaṇo, atthi ajjhat­ta­bahid­dhā­rammaṇo … pe …. Evaṃ dasavidhena saṅ­khā­rak­khan­dho.
The aggregate of volitional activities by way of threefold division: Has internal object; has external object; has both internal and external object. See section 92. Thus is the aggregate of volitional activities by way of tenfold division.
Ekavidhena saṅ­khā­rak­khan­dho—citta­sam­payutto.
The aggregate of volitional activities by way of singlefold division: Is associated with consciousness.
Duvidhena saṅ­khā­rak­khan­dho—atthi saraṇo, atthi araṇo.
The aggregate of volitional activities by way of twofold division: Is with cause of bewailing; is without cause of bewailing.
Tividhena saṅ­khā­rak­khan­dho—atthi ajjhat­tā­rammaṇo, atthi bahid­dhā­rammaṇo, atthi ajjhat­ta­bahid­dhā­rammaṇo … pe …. Evaṃ dasavidhena saṅ­khā­rak­khan­dho.
The aggregate of volitional activities by way of threefold division: Has internal object; has external object; has both internal and external object. See section 92. Thus is the aggregate of volitional activities by way of tenfold division.
Tikamūlakaṃ.
(Here Ends The Section) Sense-based On The Triplets.
Ekavidhena saṅ­khā­rak­khan­dho—citta­sam­payutto.
The aggregate of volitional activities by way of singlefold division: Is associated with consciousness.
Duvidhena saṅ­khā­rak­khan­dho—atthi hetu, atthi na hetu.
The aggregate of volitional activities by way of twofold division: Is root; is not root.
Tividhena saṅ­khā­rak­khan­dho—atthi kusalo, atthi akusalo, atthi abyākato … pe …. Evaṃ dasavidhena saṅ­khā­rak­khan­dho.
The aggregate of volitional activities by way of threefold division: Is skilful; is unskilful; is neither-skilful-nor-unskilful. See section 92. Thus is the aggregate of volitional activities by way of tenfold division.
Ekavidhena saṅ­khā­rak­khan­dho citta­sam­payutto.
The aggregate of volitional activities by way of singlefold division: Is associated with consciousness.
Duvidhena saṅ­khā­rak­khan­dho—atthi sahetuko, atthi ahetuko.
The aggregate of volitional activities by way of twofold division: Is accompanied by root; is not accompanied by root.
Tividhena saṅ­khā­rak­khan­dho—atthi sukhāya vedanāya sampayutto, atthi dukkhāya vedanāya sampayutto, atthi aduk­kha­ma­su­khāya vedanāya sampayutto … pe …. Evaṃ dasavidhena saṅ­khā­rak­khan­dho.
The aggregate of volitional activities by way of threefold division: Is associated with pleasant feeling; is associated with painful feeling; is associated with neither-painful-nor-pleasant feeling. See section 92. Thus is the aggregate of volitional activities by way of tenfold division.
Ekavidhena saṅ­khā­rak­khan­dho—citta­sam­payutto.
The aggregate of volitional activities by way of singlefold division: Is associated with consciousness.
Duvidhena saṅ­khā­rak­khan­dho—atthi hetusampayutto, atthi hetuvippayutto.
The aggregate of volitional activities by way of twofold division: Is associated with root; is not associated with root.
Tividhena saṅ­khā­rak­khan­dho—atthi vipāko, atthi vipā­ka­dham­ma­dhammo, atthi neva­vipāka­navi­pā­ka­dham­ma­dhammo … pe …. Evaṃ dasavidhena saṅ­khā­rak­khan­dho.
The aggregate of volitional activities by way of threefold diviIssion: resultant; is productive of resultant; is neither resultant nor productive of resultant. See section 92. Thus is the aggregate of volitional activities by way of tenfold division.
Ekavidhena saṅ­khā­rak­khan­dho—citta­sam­payutto.
The aggregate of volitional activities by way of singlefold division: Is associated with consciousness.
Duvidhena saṅ­khā­rak­khan­dho—atthi hetu ceva sahetuko ca, atthi sahetuko ceva na ca hetu.
The aggregate of volitional activities by way of twofold division: Is root also accompanied by root; is accompanied by root but is not root.
Tividhena saṅ­khā­rak­khan­dho—atthi upādin­nu­pādā­niyo, atthi anupā­dinnu­pādā­niyo, atthi anupādin­na­anupā­dā­niyo … pe …. Evaṃ dasavidhena saṅ­khā­rak­khan­dho.
The aggregate of volitional activities by way of threefold division: Is grasped, is the object of the graspings; is not grasped, is the object of the graspings; is not grasped, is not the object of the graspings. See section 92. Thus is the aggregate of volitional activities by way of tenfold division.
Ekavidhena saṅ­khā­rak­khan­dho—citta­sam­payutto.
The aggregate of volitional activities by way of singlefold division: Is associated with consciousness.
Duvidhena saṅ­khā­rak­khan­dho—atthi hetu ceva hetusampayutto ca, atthi hetusampayutto ceva na ca hetu.
The aggregate of volitional activities by way of twofold division: Is root also associated with root; is associated with root but is not root.
Tividhena saṅ­khā­rak­khan­dho—atthi saṃ­kiliṭ­ṭha­saṃki­lesiko, atthi asaṃ­kiliṭ­ṭha­saṃki­lesiko, atthi asaṃ­kiliṭ­ṭha­asaṃ­ki­lesiko … pe …. Evaṃ dasavidhena saṅ­khā­rak­khan­dho.
The aggregate of volitional activities by way of threefold division: Is corrupt, is the object of the corruptions; is not corrupt, is the object of the corruptions; is not corrupt, is not the object of the corruptions. See section 92. Thus is the aggregate of volitional activities by way of tenfold division.
Ekavidhena saṅ­khā­rak­khan­dho—citta­sam­payutto.
The aggregate of volitional activities by way of singlefold division: Is associated with consciousness.
Duvidhena saṅ­khā­rak­khan­dho—atthi na hetu sahetuko, atthi na hetu ahetuko.
The aggregate of volitional activities by way of twofold division: Is not root, is accompanied by root; is not root, is not accompanied by root.
Tividhena saṅ­khā­rak­khan­dho—atthi savitak­ka­savi­cāro, atthi avitak­ka­vicāra­matto, atthi avitak­ka­avi­cāro … pe …. Evaṃ dasavidhena saṅ­khā­rak­khan­dho.
The aggregate of volitional activities by way of threefold division: Is accompanied by directed-thought, accompanied by evaluation; is without directed-thought, evaluation only; is without directed-thought, without evaluation. See section 92. Thus is the aggregate of volitional activities by way of tenfold division.
Ekavidhena saṅ­khā­rak­khan­dho—citta­sam­payutto.
The aggregate of volitional activities by way of singlefold division: Is associated with consciousness.
Duvidhena saṅ­khā­rak­khan­dho—atthi lokiyo, atthi lokuttaro.
The aggregate of volitional activities by way of twofold division: Is mundane; is supramundane.
Tividhena saṅ­khā­rak­khan­dho—atthi pītisahagato, atthi sukhasahagato, atthi upekkhā­saha­gato … pe …. Evaṃ dasavidhena saṅ­khā­rak­khan­dho.
The aggregate of volitional activities by way of threefold division: Is accompanied by rapture; is accompanied by pleasure; is accompanied by indifference. See section 92. Thus is the aggregate of volitional activities by way of tenfold division.
Ekavidhena saṅ­khā­rak­khan­dho—citta­sam­payutto.
The aggregate of volitional activities by way of singlefold division: Is associated with consciousness.
Duvidhena saṅ­khā­rak­khan­dho—atthi kenaci viññeyyo, atthi kenaci na viññeyyo.
The aggregate of volitional activities by way of twofold division: Is cognizable by one way; is not cognizable by another way.
Tividhena saṅ­khā­rak­khan­dho—atthi dassanena pahātabbo, atthi bhāvanāya pahātabbo, atthi neva dassanena na bhāvanāya pahātabbo … pe …. Evaṃ dasavidhena saṅ­khā­rak­khan­dho.
The aggregate of volitional activities by way of threefold division: Is to be abandoned by the first path; is to be abandoned by the subsequent paths; is not to be abandoned either by the first path or by the subsequent paths. See section 92. Thus is the aggregate of volitional activities by way of tenfold division.
Ekavidhena saṅ­khā­rak­khan­dho—citta­sam­payutto.
The aggregate of volitional activities by way of singlefold division: Is associated with consciousness.
Duvidhena saṅ­khā­rak­khan­dho—atthi āsavo, atthi no āsavo.
The aggregate of volitional activities by way of twofold division: Is defilement; is not defilement.
Tividhena saṅ­khā­rak­khan­dho—atthi dassanena pahātab­ba­hetuko, atthi bhāvanāya pahātab­ba­hetuko, atthi neva dassanena na bhāvanāya pahātab­ba­hetuko … pe …. Evaṃ dasavidhena saṅ­khā­rak­khan­dho.
The aggregate of volitional activities by way of threefold division: Has root to be abandoned by the first path; has root to be abandoned by the subsequent paths; has no root to be abandoned either by the first path or by the subsequent paths. See section 92. Thus is the aggregate of volitional activities by way of tenfold division.
Ekavidhena saṅ­khā­rak­khan­dho—citta­sam­payutto.
The aggregate of volitional activities by way of singlefold division: Is associated with consciousness.
Duvidhena saṅ­khā­rak­khan­dho—atthi sāsavo, atthi anāsavo.
The aggregate of volitional activities by way of twofold division: Is the object of the defilements; is not the object of the defilements.
Tividhena saṅ­khā­rak­khan­dho—atthi ācayagāmī, atthi apacayagāmī, atthi nevāca­yagāmi­nāpa­caya­gāmī … pe …. Evaṃ dasavidhena saṅ­khā­rak­khan­dho.
The aggregate of volitional activities by way of threefold division; Is cumulative; is dispersive; is neither cumulative nor dispersive. See section 92. Thus is the aggregate of volitional activities by way of tenfold division.
Ekavidhena saṅ­khā­rak­khan­dho—citta­sam­payutto.
The aggregate of volitional activities by way of singlefold division; Is associated with consciousness.
Duvidhena saṅ­khā­rak­khan­dho—atthi āsava­sam­payutto, atthi āsava­vippa­yutto.
The aggregate of volitional activities by way of twofold division; Is associated with the defilements; is not associated with the defilements.
Tividhena saṅ­khā­rak­khan­dho—atthi sekkho, atthi asekkho, atthi neva­sekkha­nā­sekkho … pe …. Evaṃ dasavidhena saṅ­khā­rak­khan­dho.
The aggregate of volitional activities by way of threefold division: Is of the seven supramundane stages; is of the final supramundane stage; is neither of the seven supramundane stages nor of the final supramundane stage. See section 92. Thus is the aggregate of volitional activities by way of tenfold division.
Ekavidhena saṅ­khā­rak­khan­dho—citta­sam­payutto.
The aggregate of volitional activities by way of singlefold division: Is associated with consciousness.
Duvidhena saṅ­khā­rak­khan­dho—atthi āsavo ceva sāsavo ca, atthi sāsavo ceva no ca āsavo.
The aggregate of volitional activities by way of twofold division: Is defilement also the object of the defilements; is the object of the defilements but is not defilement.
Tividhena saṅ­khā­rak­khan­dho—atthi paritto, atthi mahaggato, atthi appamāṇo … pe …. Evaṃ dasavidhena saṅ­khā­rak­khan­dho.
The aggregate of volitional activities by way of threefold division: Is low; is sublime; is immeasurable. See section 92. Thus is the aggregate of volitional activities by way of tenfold division.
Ekavidhena saṅ­khā­rak­khan­dho—citta­sam­payutto.
The aggregate of volitional activities by way of singlefold division: Is associated with consciousness.
Duvidhena saṅ­khā­rak­khan­dho—atthi āsavo ceva āsava­sam­payutto ca, atthi āsava­sam­payutto ceva no ca āsavo.
The aggregate of volitional activities by way of twofold division: Is defilement also associated with the defilements; is associated with the defilements but is not defilement.
Tividhena saṅ­khā­rak­khan­dho—atthi parittārammaṇo, atthi mahagga­tā­rammaṇo, atthi appa­māṇā­rammaṇo … pe …. Evaṃ dasavidhena saṅ­khā­rak­khan­dho.
The aggregate of volitional activities by way of threefold division: Has low object; has sublime object; has immeasurable object. See section 92. Thus is the aggregate of volitional activities by way of tenfold division.
Ekavidhena saṅ­khā­rak­khan­dho—citta­sam­payutto.
The aggregate of volitional activities by way of singlefold division: Is associated with consciousness.
Duvidhena saṅ­khā­rak­khan­dho—atthi āsava­vippa­yutta­sāsavo, atthi āsava­vippa­yutta­a­nāsavo.
The aggregate of volitional activities by way of twofold division: Is not associated with the defilements, is the object of the defilements; is not associated with the defilements, is not the object of the defilements.
Tividhena saṅ­khā­rak­khan­dho—atthi hīno, atthi majjhimo, atthi paṇīto … pe …. Evaṃ dasavidhena saṅ­khā­rak­khan­dho.
The aggregate of volitional activities by way of threefold division: Is inferior; is intermediate; is superior. See section 92. Thus is the aggregate of volitional activities by way of tenfold division.
Ekavidhena saṅ­khā­rak­khan­dho—citta­sam­payutto.
The aggregate of volitional activities by way of singlefold division: Is associated with consciousness.
Duvidhena saṅ­khā­rak­khan­dho—atthi saṃyojanaṃ, atthi no saṃyojanaṃ.
The aggregate of volitional activities by way of twofold division: Is fetter; is not fetter.
Tividhena saṅ­khā­rak­khan­dho—atthi micchat­ta­niyato, atthi sammattaniyato, atthi aniyato … pe …. Evaṃ dasavidhena saṅ­khā­rak­khan­dho.
The aggregate of volitional activities by way of threefold division: Is a false (state with) fixed (resultant time); is a right (state with) fixed (resultant time); is of no fixed (resultant time). See section 92. Thus is the aggregate of volitional activities by way of tenfold division
Ekavidhena saṅ­khā­rak­khan­dho—citta­sam­payutto.
The aggregate of volitional activities by way of singlefold division: Is associated with consciousness.
Duvidhena saṅ­khā­rak­khan­dho—atthi saṃyojaniyo, atthi asaṃyojaniyo.
The aggregate of volitional activities by way of twofold division: Is the object of the fetters; is not the object of the fetters.
Tividhena saṅ­khā­rak­khan­dho—atthi maggārammaṇo, atthi maggahetuko, atthi maggādhipati … pe …. Evaṃ dasavidhena saṅ­khā­rak­khan­dho.
The aggregate of volitional activities by way of threefold division: Has path as its object; has path as its cause; has path as its dominating factor. See section 92. Thus is the aggregate of volitional activities by way of tenfold division.
Ekavidhena saṅ­khā­rak­khan­dho—citta­sam­payutto.
The aggregate of volitional activities by way of singlefold division: Is associated with consciousness.
Duvidhena saṅ­khā­rak­khan­dho—atthi saṃ­yoja­na­sam­payutto, atthi saṃ­yoja­na­vippa­yutto.
The aggregate of volitional activities by way of twofold division: Is associated with the fetters; is not associated with the fetters.
Tividhena saṅ­khā­rak­khan­dho—atthi uppanno, atthi anuppanno, atthi uppādī … pe …. Evaṃ dasavidhena saṅ­khā­rak­khan­dho.
The aggregate of volitional activities by way of threefold division: Is risen; is not risen; is bound to arise. See section 92. Thus is the aggregate of volitional activities by way of tenfold division.
Ekavidhena saṅ­khā­rak­khan­dho—citta­sam­payutto.
The aggregate of volitional activities by way of singlefold division: Is associated with consciousness.
Duvidhena saṅ­khā­rak­khan­dho—atthi saṃyojanañceva saṃyojaniyo ca, atthi saṃyojaniyo ceva no ca saṃyojanaṃ.
The aggregate of volitional activities by way of twofold division: Is fetter also the object of the fetters; is the object of the fetters but is not fetter.
Tividhena saṅ­khā­rak­khan­dho—atthi atīto, atthi anāgato, atthi paccuppanno … pe …. Evaṃ dasavidhena saṅ­khā­rak­khan­dho.
The aggregate of volitional activities by way of threefold division: Is past; is future; is present. See section 92. Thus is the aggregate of volitional activities by way of tenfold division.
Ekavidhena saṅ­khā­rak­khan­dho—citta­sam­payutto.
The aggregate of volitional activities by way of singlefold division: Is associated with consciousness.
Duvidhena saṅ­khā­rak­khan­dho—atthi saṃyojanañceva saṃ­yoja­na­sam­payutto ca, atthi saṃ­yoja­na­sam­payutto ceva no ca saṃyojanaṃ.
The aggregate of volitional activities by way of twofold division: Is fetter also associated with the fetters; is associated with the fetters but is not fetter.
Tividhena saṅ­khā­rak­khan­dho—atthi atītārammaṇo, atthi anāgatārammaṇo, atthi ­pac­cup­pan­nā­rammaṇo … pe …. Evaṃ dasavidhena saṅ­khā­rak­khan­dho.
The aggregate of volitional activities by way of threefold division: Has past object; has future object; has present object. See section 92. Thus is the aggregate of volitional activities by way of tenfold division.
Ekavidhena saṅ­khā­rak­khan­dho—citta­sam­payutto.
The aggregate of volitional activities by way of singlefold division: Is associated with consciousness.
Duvidhena saṅ­khā­rak­khan­dho—atthi saṃ­yoja­na­vippa­yutta­saṃyo­janiyo, atthi saṃ­yoja­na­vippa­yutta­asaṃyo­janiyo.
The aggregate of volitional activities by way of twofold division: Is not associated with the fetters, is the object of the fetters; is not associated with the fetters, is not the object of the fetters.
Tividhena saṅ­khā­rak­khan­dho—atthi ajjhatto, atthi bahiddho, atthi ajjhat­ta­bahid­dho … pe …. Evaṃ dasavidhena saṅ­khā­rak­khan­dho.
The aggregate of volitional activities by way of threefold division: Is internal; is external; is both internal and external. See section 92. Thus is the aggregate of volitional activities by way of tenfold division.
Ekavidhena saṅ­khā­rak­khan­dho—citta­sam­payutto.
The aggregate of volitional activities by way of singlefold division: Is associated with consciousness.
Duvidhena saṅ­khā­rak­khan­dho—atthi gantho, atthi no gantho.
The aggregate of volitional activities by way of twofold division: Is tie; is not tie.
Tividhena saṅ­khā­rak­khan­dho—atthi ajjhat­tā­rammaṇo, atthi bahid­dhā­rammaṇo, atthi ajjhat­ta­bahid­dhā­rammaṇo … pe …. Evaṃ dasavidhena saṅ­khā­rak­khan­dho.
The aggregate of volitional activities by way of threefold division: Has internal object; has external object; has both internal and external object. See section 92. Thus is the aggregate of volitional activities by way of tenfold division.
Ubhato­vaḍḍha­kaṃ.
(Here Ends The Section Of) Reciprocal Increase.
Sattavidhena saṅ­khā­rak­khan­dho—atthi kusalo, atthi akusalo, atthi abyākato; atthi kāmāvacaro, atthi rūpāvacaro, atthi arūpāvacaro, atthi apariyāpanno. Evaṃ sattavidhena saṅ­khā­rak­khan­dho.
The aggregate of volitional activities by way of sevenfold division; Is skilful; is unskilful; is neither-skilful-nor-unskilful; is characteristic of the plane of desire; is characteristic of the plane of form; is characteristic of the formless plane; is not included (i.e, is supra-mundane). Thus is the aggregate of volitional activities by way of sevenfold division.
Aparopi sattavidhena saṅ­khā­rak­khan­dho—atthi sukhāya vedanāya sampayutto, atthi dukkhāya vedanāya sampayutto, atthi aduk­kha­ma­su­khāya vedanāya sampayutto; atthi kāmāvacaro, atthi rūpāvacaro, atthi arūpāvacaro, atthi apariyāpanno … pe … atthi ajjhat­tā­rammaṇo, atthi bahid­dhā­rammaṇo atthi ajjhat­ta­bahid­dhā­rammaṇo; atthi kāmāvacaro, atthi rūpāvacaro, atthi arūpāvacaro, atthi apariyāpanno. Evaṃ sattavidhena saṅ­khā­rak­khan­dho.
The aggregate of volitional activities by another way of sevenfold division: Is associated with pleasant feeling; is associated with painful feeling; is associated with neither-painful-nor-pleasant feeling; is characteristic of the plane of desire; is characteristic of the plane of form; is characteristic of the formless plane; is not included (i.e. is supramundane). See section 93. Has internal object; has external object; has both internal and external object; is characteristic of the plane of desire; is characteristic of the plane of form; is characteristic of the formless plane; is not included (i.e. is supramundane). Thus is the aggregate of volitional activities by way of sevenfold division.
Catu­vīsa­ti­vi­dhena saṅ­khā­rak­khan­dho—cak­khu­samphas­sa­pac­cayā saṅ­khā­rak­khan­dho atthi kusalo, atthi akusalo, atthi abyākato; sota­samphas­sa­pac­cayā … pe … ghāna­samphas­sa­pac­cayā … pe … jivhā­samphas­sa­pac­cayā … pe … kāya­samphas­sa­pac­cayā … pe … mano­samphas­sa­pac­cayā saṅ­khā­rak­khan­dho atthi kusalo, atthi akusalo, atthi abyākato; cak­khu­samphas­sajā cetanā … pe … mano­samphas­sajā cetanā. Evaṃ catu­vīsa­ti­vi­dhena saṅ­khā­rak­khan­dho.
The aggregate of volitional activities by way of twenty-fourfold division: The aggregate of volitional activities caused by eye contact is skilful; is unskilful; is neither-skilful-nor-unskilful. Caused by ear contact. Complete as first example. Caused by nose contact. Complete as first example. Caused by tongue contact. Complete as first example. Caused by body contact. Complete as first example. The aggregate of volitional activities caused by mind contact is skilful; is unskilful; is neither-skilful-nor-unskilful. Volition born of eye contact; Intermediate senses. volition born of mind contact. Thus is the aggregate of volitional activities by way of twenty-fourfold division.
Aparopi catu­vīsa­ti­vi­dhena saṅ­khā­rak­khan­dho—cak­khu­samphas­sa­pac­cayā saṅ­khā­rak­khan­dho atthi sukhāya vedanāya sampayutto … pe … atthi ajjhat­tā­rammaṇo, atthi bahid­dhā­rammaṇo, atthi ajjhat­ta­bahid­dhā­rammaṇo; cak­khu­samphas­sajā cetanā … pe … mano­samphas­sajā cetanā; sota­samphas­sa­pac­cayā … pe … ghāna­samphas­sa­pac­cayā … pe … jivhā­samphas­sa­pac­cayā … pe … kāya­samphas­sa­pac­cayā … pe … mano­samphas­sa­pac­cayā saṅ­khā­rak­khan­dho atthi sukhāya vedanāya sampayutto … pe … atthi ajjhat­tā­rammaṇo, atthi bahid­dhā­rammaṇo, atthi ajjhat­ta­bahid­dhā­rammaṇo; cak­khu­samphas­sajā cetanā, sota­samphas­sajā cetanā, ghāna­samphas­sajā cetanā, jivhā­samphas­sajā cetanā, kāya­samphas­sajā cetanā, mano­samphas­sajā cetanā. Evaṃ catu­vīsa­ti­vi­dhena saṅ­khā­rak­khan­dho.
The aggregate of volitional activities by another way of twenty-fourfold division: The aggregate of volitional activities caused by eye contact is associated with pleasant feeling; See section 93. has internal object; has external object; has both internal and external object. Caused by ear contact. Complete as first example. Caused by nose contact. Complete as first example Caused by tongue contact. Complete as first example Caused by body contact. Complete as first example The aggregate of volitional activities caused by mind contact is associated with pleasant feeling; See section 93. has internal object; has external object; has both internal and external object. Volition born of eye contact; volition born of ear contact; volition born of nose contact; volition born of tongue contact; volition born of body contact; volition born of mind contact. Thus is the aggregate of volitional activities by way of twenty-fourfold division.
Tiṃsatividhena saṅ­khā­rak­khan­dho—cak­khu­samphas­sa­pac­cayā saṅ­khā­rak­khan­dho atthi kāmāvacaro, atthi rūpāvacaro, atthi arūpāvacaro, atthi apariyāpanno; sota­samphas­sa­pac­cayā … pe … ghāna­samphas­sa­pac­cayā … pe … jivhā­samphas­sa­pac­cayā … pe … kāya­samphas­sa­pac­cayā … pe … mano­samphas­sa­pac­cayā saṅ­khā­rak­khan­dho atthi kāmāvacaro, atthi rūpāvacaro, atthi arūpāvacaro, atthi apariyāpanno; cak­khu­samphas­sajā cetanā … pe … mano­samphas­sajā cetanā. Evaṃ tiṃsatividhena saṅ­khā­rak­khan­dho.
The aggregate of volitional activities by way of thirtyfold division: The aggregate of volitional activities caused by eye contact is characteristic of the plane of desire; is characteristic of the plane of form; is characteristic of the formless plane; is not included (i.e. is supramundane). Caused by ear contact. Complete as first example. Caused by nose contact. Complete as first example Caused by tongue contact. Complete as first example Caused by body contact. Complete as first example The aggregate of volitional activities caused by mind contact is characteristic of the plane of desire; is characteristic of the plane of form; is characteristic of the formless plane; is not included (i.e. is supramundane). Volition born of eye contact; Intermediate senses. volition born of mind contact. Thus is the aggregate of volitional activities by way of thirtyfold division.
Bahuvidhena saṅ­khā­rak­khan­dho—cak­khu­samphas­sa­pac­cayā saṅ­khā­rak­khan­dho atthi kusalo, atthi akusalo, atthi abyākato, atthi kāmāvacaro, atthi rūpāvacaro, atthi arūpāvacaro, atthi apariyāpanno; sota­samphas­sa­pac­cayā … pe … ghāna­samphas­sa­pac­cayā … pe … jivhā­samphas­sa­pac­cayā … pe … kāya­samphas­sa­pac­cayā … pe … mano­samphas­sa­pac­cayā saṅ­khā­rak­khan­dho atthi kusalo, atthi akusalo, atthi abyākato, atthi kāmāvacaro, atthi rūpāvacaro, atthi arūpāvacaro, atthi apariyāpanno; cak­khu­samphas­sajā cetanā, sota­samphas­sajā cetanā, ghāna­samphas­sajā cetanā, jivhā­samphas­sajā cetanā, kāya­samphas­sajā cetanā, mano­samphas­sajā cetanā. Evaṃ bahuvidhena saṅ­khā­rak­khan­dho.
The aggregate of volitional activities by way of manifold division: The aggregate of volitional activities caused by eye contact is skilful; is unskilful; is neither-skilful-nor-had; is characteristic of the plane of desire; is characteristic of the plane of form; is characteristic of the formless plane; is not included (i.e. is supramundane). Caused by ear contact. Complete as first example Caused by nose contact. Complete as first example Caused by tongue contact. Complete as first example Caused by body contact. Complete as first example. The aggregate of volitional activities caused by mind contact is skilful; is unskilful; is neither-skilful-nor-unskilful; is characteristic of the plane of desire; is characteristic of the plane of form; is characteristic of the formless plane; is not included (i.e. is supramundane). Volition born of eye contact; volition born of ear contact; volition born of nose contact; volition born of tongue contact; volition born of body contact; volition born of mind contact. Thus is the aggregate of volitional activities by way of manifold division.
Aparopi bahuvidhena saṅ­khā­rak­khan­dho—cak­khu­samphas­sa­pac­cayā saṅ­khā­rak­khan­dho atthi sukhāya vedanāya sampayutto, atthi dukkhāya vedanāya sampayutto, atthi aduk­kha­ma­su­khāya vedanāya sampayutto … pe … atthi ajjhat­tā­rammaṇo, atthi bahid­dhā­rammaṇo, atthi ajjhat­ta­bahid­dhā­rammaṇo, atthi kāmāvacaro, atthi rūpāvacaro, atthi arūpāvacaro, atthi apariyāpanno; sota­samphas­sa­pac­cayā … pe … ghāna­samphas­sa­pac­cayā … pe … jivhā­samphas­sa­pac­cayā … pe … kāya­samphas­sa­pac­cayā … pe … mano­samphas­sa­pac­cayā saṅ­khā­rak­khan­dho atthi sukhāya vedanāya sampayutto … pe … atthi ajjhat­tā­rammaṇo, atthi bahid­dhā­rammaṇo, atthi ajjhat­ta­bahid­dhā­rammaṇo, atthi kāmāvacaro, atthi rūpāvacaro, atthi arūpāvacaro, atthi apariyāpanno; cak­khu­samphas­sajā cetanā, sota­samphas­sajā cetanā, ghāna­samphas­sajā cetanā, jivhā­samphas­sajā cetanā, kāya­samphas­sajā cetanā, mano­samphas­sajā cetanā. Evaṃ bahuvidhena saṅ­khā­rak­khan­dho.
The aggregate of volitional activities by another way of manifold division: The aggregate of volitional activities caused by eye contact is associated with pleasant feeling; is associated with painful feeling; is associated with neither-painful-nor-pleasant feeling. See section 93. Has internal object; has external object; has both internal and external object; is characteristic of the plane of desire; is characteristic of the plane of form; is characteristic of the formless plane; is not included (i.e. is supramundane), caused by ear contact. Complete as first example. Caused by nose contact. Complete as first example Caused by tongue contact. Complete as first example Caused by body contact. Complete as first example The aggregate of volitional activities caused by mind contact is associated with pleasant feeling; See section 93. has internal object; has external object; has both internal and external object; is characteristic of the plane of desire; is characteristic of the plane of form; is characteristic of the formless plane; is not included (i.e. is supramundane). Volition born of eye contact; volition born of ear contact; volition born of nose contact; volition born of tongue contact; volition born of body contact; volition born of mind contact. Thus is the aggregate of volitional activities by way of manifold division.
Ayaṃ vuccati saṅ­khā­rak­khan­dho.
This Is Called The Aggregate Of Volitional activities

1.2.5 - Viññā­ṇak­khan­dha


2.5. Viññā­ṇak­khan­dha
1.2.5. The Aggregate Of Consciousness
Tattha katamo viññā­ṇak­khan­dho? Ekavidhena viññā­ṇak­khan­dho—­phassasam­payutto.
Therein what is the aggregate of consciousness? The aggregate of consciousness by way of singlefold division: Is associated with contact.
Duvidhena viññā­ṇak­khan­dho—atthi sahetuko, atthi ahetuko.
The aggregate of consciousness by way of twofold division: Is accompanied by root; is not accompanied by root.
Tividhena viññā­ṇak­khan­dho—atthi kusalo, atthi akusalo, atthi abyākato.
The aggregate of consciousness by way of threefold division: Is skilful; is unskilful; is neither-skilful-nor-unskilful.
Catubbidhena viññā­ṇak­khan­dho—atthi kāmāvacaro, atthi rūpāvacaro, atthi arūpāvacaro, atthi apariyāpanno.
The aggregate of consciousness by way of fourfold division: Is characteristic of the plane of desire; is characteristic of the plane of form; is characteristic of the formless plane; is not included (i.e. is supramundane).
Pañcavidhena viññā­ṇak­khan­dho—atthi sukhin­dri­yasam­payutto, atthi duk­khin­dri­yasam­payutto, atthi somanas­sindriya­sam­payutto, atthi domanas­sindriya­sam­payutto, atthi upekkhin­dri­yasam­payutto. Evaṃ pañcavidhena viññā­ṇak­khan­dho.
The aggregate of consciousness by way of fivefold division: Is associated with the faculty of pleasure (physical); is associated with the faculty of pain (physical); is associated with the faculty of mental pleasure; is associated with the faculty of mental pain; is associated with the faculty of indifference. Thus is the aggregate of consciousness by way of fivefold division.
Chabbidhena viññā­ṇak­khan­dho—cakkhuviññāṇaṃ, sotaviññāṇaṃ, ghānaviññāṇaṃ, jivhāviññāṇaṃ, kāyaviññāṇaṃ, manoviññāṇaṃ. Evaṃ chabbidhena viññā­ṇak­khan­dho.
The aggregate of consciousness by way of sixfold division: Eye consciousness; ear consciousness; nose consciousness; tongue consciousness; body consciousness; mind consciousness. Thus is the aggregate of consciousness by way of sixfold division.
Sattavidhena viññā­ṇak­khan­dho—cakkhuviññāṇaṃ, sotaviññāṇaṃ, ghānaviññāṇaṃ, jivhāviññāṇaṃ, kāyaviññāṇaṃ, manodhātu, mano­viñ­ñā­ṇa­dhātu. Evaṃ sattavidhena viññā­ṇak­khan­dho.
The aggregate of consciousness by way of sevenfold division: Eye consciousness; ear consciousness; nose consciousness; tongue consciousness; body consciousness; mind element; mind-consciousness-element. Thus is the aggregate of consciousness by way of sevenfold division.
Aṭṭhavidhena viññā­ṇak­khan­dho—cakkhuviññāṇaṃ, sotaviññāṇaṃ, ghānaviññāṇaṃ, jivhāviññāṇaṃ, kāyaviññāṇaṃ atthi sukhasahagataṃ, atthi duk­kha­saha­gataṃ, manodhātu, mano­viñ­ñā­ṇa­dhātu. Evaṃ aṭṭhavidhena viññā­ṇak­khan­dho.
The aggregate of consciousness by way of eightfold division: Eye consciousness; ear consciousness; nose consciousness; tongue consciousness; body consciousness that is accompanied by pleasure, that is accompanied by pain; mind element; mind-consciousness-element. Thus is the aggregate of consciousness by way of eightfold division.
Navavidhena viññā­ṇak­khan­dho—cakkhuviññāṇaṃ, sotaviññāṇaṃ, ghānaviññāṇaṃ, jivhāviññāṇaṃ, kāyaviññāṇaṃ, manodhātu, mano­viñ­ñā­ṇa­dhātu atthi kusalo, atthi akusalo, atthi abyākato. Evaṃ navavidhena viññā­ṇak­khan­dho.
The aggregate of consciousness by way of ninefold division; Eye consciousness; ear consciousness; nose consciousness; tongue consciousness; body consciousness; mind element; mind-consciousness-element that is skilful, that is unskilful, that is neither-skilful-nor-unskilful. Thus is the aggregate of consciousness by way of ninefold division.
Dasavidhena viññā­ṇak­khan­dho—cakkhuviññāṇaṃ … pe … kāyaviññāṇaṃ atthi sukhasahagataṃ, atthi duk­kha­saha­gataṃ, manodhātu, mano­viñ­ñā­ṇa­dhātu atthi kusalaṃ, atthi akusalaṃ, atthi abyākataṃ. Evaṃ dasavidhena viññā­ṇak­khan­dho.
The aggregate of consciousness by way of tenfold division: Eye consciousness; Intermediate senses. body consciousness that is accompanied by pleasure, that is accompanied by pain; mind element; mind-consciousness-element that is skilful, that is unskilful, that is neither-skilful-nor-unskilful. Thus is the aggregate of consciousness by way of tenfold division.
Ekavidhena viññā­ṇak­khan­dho—­phassasam­payutto.
The aggregate of consciousness by way of singlefold division: Is associated with contact.
Duvidhena viññā­ṇak­khan­dho—atthi sahetuko, atthi ahetuko.
The aggregate of consciousness by way of twofold division: Is accompanied by root; is not accompanied by root.
Tividhena viññā­ṇak­khan­dho—atthi sukhāya vedanāya sampayutto, atthi dukkhāya vedanāya sampayutto, atthi aduk­kha­ma­su­khāya vedanāya sampayutto. Atthi vipāko, atthi vipā­ka­dham­ma­dhammo, atthi neva­vipāka­navi­pā­ka­dham­ma­dhammo. Atthi upādin­nu­pādā­niyo, atthi anupā­dinnu­pādā­niyo, atthi anupādin­na­anupā­dā­niyo. Atthi saṃ­kiliṭ­ṭha­saṃki­lesiko, atthi asaṃ­kiliṭ­ṭha­saṃki­lesiko, atthi asaṃ­kiliṭ­ṭha­asaṃ­ki­lesiko. Atthi savitak­ka­savi­cāro, atthi avitak­ka­vicāra­matto, atthi avitak­ka­avi­cāro. Atthi pītisahagato, atthi sukhasahagato, atthi upekkhā­saha­gato. Atthi dassanena pahātabbo, atthi bhāvanāya pahātabbo, atthi neva dassanena na bhāvanāya pahātabbo. Atthi dassanena pahātab­ba­hetuko, atthi bhāvanāya pahātab­ba­hetuko, atthi neva dassanena na bhāvanāya pahātab­ba­hetuko. Atthi ācayagāmī, atthi apacayagāmī, atthi nevāca­yagāmi­nāpa­caya­gāmī. Atthi sekkho, atthi asekkho, atthi neva­sekkha­nā­sekkho. Atthi paritto, atthi mahaggato, atthi appamāṇo. Atthi parittārammaṇo, atthi mahagga­tā­rammaṇo, atthi appa­māṇā­rammaṇo. Atthi hīno, atthi majjhimo, atthi paṇīto. Atthi micchat­ta­niyato, atthi sammattaniyato, atthi aniyato. Atthi maggārammaṇo, atthi maggahetuko, atthi maggādhipati. Atthi uppanno, atthi anuppanno, atthi uppādī. Atthi atīto, atthi anāgato, atthi paccuppanno. Atthi atītārammaṇo, atthi anāgatārammaṇo, atthi ­pac­cup­pan­nā­rammaṇo. Atthi ajjhatto, atthi bahiddho, atthi ajjhat­ta­bahid­dho. Atthi ajjhat­tā­rammaṇo, atthi bahid­dhā­rammaṇo, atthi ajjhat­ta­bahid­dhā­rammaṇo … pe …. Evaṃ dasavidhena viññā­ṇak­khan­dho.
The aggregate of consciousness by way of threefold division: Is associated with pleasant feeling; is associated with painful feeling; is associated with neither-painful-nor-pleasant feeling. Is resultant; is productive of resultant; is neither resultant nor productive of resultant. Is grasped (by craving and false view), is the object of the graspings; is not grasped, is the object of the graspings; is not grasped, is not the object of the graspings. Is corrupt, is the object of the corruptions; is not corrupt, is the object of the corruptions; is not corrupt, is not the object of the corruptions. Is accompanied by directed-thought, accompanied by evaluation; is without directed-thought, evaluation only; is without directed-thought, without evaluation. Is accompanied by rapture; is accompanied by pleasure; is accompanied by indifference. Is to be abandoned by the first path; is to be abandoned by the subsequent paths; is not to be abandoned either by the first path or by the subsequent paths. Has root to be abandoned by the first path; has root to be abandoned by the subsequent paths; has no root to be abandoned either by the first path or by the subsequent paths. Is cumulative (of continuing rebirth and death); is dispersive; is neither cumulative nor dispersive. Is of the seven supramundane stages; is of the final supra-mundane stage; is neither of the seven supramundane stages nor of the final supramundane stage. Is low; is sublime; is immeasurable. Has low object; has sublime object; has immeasurable object. Is inferior; is intermediate; is superior. Is a false (state with) fixed (resultant time); is a right (state with) fixed (resultant time); is of no fixed (resultant time). Has path as its object; has path as its cause; has path as its dominating factor. Is risen; is not risen; is bound to arise. Is past; is future; is present. Has past object; has future object; has present object. Is internal; is external; is both internal and external. Has internal object; has external object; has both internal and external object. See section 121. Thus is the aggregate of consciousness by way of tenfold division.
Ekavidhena viññā­ṇak­khan­dho—­phassasam­payutto.
The aggregate of consciousness by way of singlefold division: Is associated with contact.
Duvidhena viññā­ṇak­khan­dho—atthi hetusampayutto, atthi hetuvippayutto. Atthi na hetu sahetuko, atthi na hetu ahetuko. Atthi lokiyo, atthi lokuttaro. Atthi kenaci viññeyyo, atthi kenaci na viññeyyo. Atthi sāsavo, atthi anāsavo. Atthi āsava­sam­payutto, atthi āsava­vippa­yutto. Atthi āsava­vippa­yutta­sāsavo, atthi āsava­vippa­yutta­a­nāsavo. Atthi saṃyojaniyo, atthi asaṃyojaniyo. Atthi saṃ­yoja­na­sam­payutto, atthi saṃ­yoja­na­vippa­yutto. Atthi saṃ­yoja­na­vippa­yutta­saṃyo­janiyo, atthi saṃ­yoja­na­vippa­yutta­asaṃyo­janiyo.
The aggregate of consciousness by way of twofold division: Is associated with root; is not associated with root. Is not root, is accompanied by root; is not root, is not accompanied by root. Is mundane; is supramundane. Is cognizable by one way; is not cognizable by another way. Is the object of the defilements; is not the object of the defilements. Is associated with the defilements; is not associated with the defilements. Is not associated with the defilements, is the object of the defilements; is not associated with the defilements, is not the object of the defilements. Is the object of the fetters; is not the object of the fetters. Is associated with the fetters; is not associated with the fetters. Is not associated with the fetters, is the object of the fetters; is not associated with the fetters, is not the object of the fetters.
Atthi ganthaniyo, atthi aganthaniyo. Atthi gantha­sam­payutto, atthi gantha­vippa­yutto. Atthi gantha­vippa­yutta­gantha­niyo, atthi gantha­vippa­yutta­a­gantha­niyo. Atthi oghaniyo, atthi anoghaniyo. Atthi oghasampayutto, atthi oghavippayutto. Atthi ogha­vippa­yutta­ogha­niyo, atthi ogha­vippa­yutta­a­nogha­niyo. Atthi yoganiyo, atthi ayoganiyo. Atthi yogasampayutto, atthi yogavippayutto. Atthi yoga­vippa­yutta­yoga­niyo, atthi yoga­vippa­yutta­ayoga­niyo. Atthi nīvaraṇiyo, atthi anīvaraṇiyo. Atthi nīvara­ṇa­sam­payutto, atthi nīvara­ṇa­vippa­yutto. Atthi nīvara­ṇa­vippa­yutta­nīvara­ṇiyo, atthi nīvara­ṇa­vippa­yutta­a­nīvara­ṇiyo.
Is the object of the ties; is not the object of the ties. Is associated with the ties; is not associated with the ties. Is not associated with the ties, is the object of the ties; is not associated with the ties, is not the object of the ties. Is the object of the floods; is not the object of the floods. Is associated with the floods; is not associated with the floods. Is not associated with the floods, is the object of the floods; is not associated with the floods, is not the object of the floods. Is the object of the bonds; is not the object of the bonds. Is associated with the bonds; is not associated with the bonds. Is not associated with the bonds, is the object of the bonds; is not associated with the bonds, is not the object of the bonds. Is the object of the hindrances; is not the object of the hindrances. Is associated with the hindrances; is not associated with the hindrances. Is not associated with the hindrances, is the object of the hindrances; is not associated with the hindrances, is not the object of the hindrances.
Atthi parāmaṭṭho, atthi aparāmaṭṭho. Atthi parāmā­sa­sam­payutto, atthi parāmā­sa­vippa­yutto. Atthi parāmā­sa­vippa­yutta­parāmaṭ­ṭho, atthi parāmā­sa­vippa­yutta­a­parāmaṭ­ṭho. Atthi upādinno, atthi anupādinno. Atthi upādāniyo, atthi anupādāniyo. Atthi upādā­na­sam­payutto, atthi upādā­na­vippa­yutto. Atthi upādā­na­vippa­yutta­u­pādā­niyo, atthi upādā­na­vippa­yutta­anupā­dā­niyo. Atthi saṃkilesiko, atthi asaṃkilesiko. Atthi saṃkiliṭṭho, atthi asaṃkiliṭṭho. Atthi kilesa­sam­payutto, atthi kilesa­vippa­yutto. Atthi kilesa­vippa­yutta­saṃki­lesiko, atthi kilesa­vippa­yutta­asaṃ­ki­lesiko. Atthi dassanena pahātabbo, atthi na dassanena pahātabbo. Atthi bhāvanāya pahātabbo, atthi na bhāvanāya pahātabbo. Atthi dassanena pahātab­ba­hetuko, atthi na dassanena pahātab­ba­hetuko. Atthi bhāvanāya pahātab­ba­hetuko, atthi na bhāvanāya pahātab­ba­hetuko.
Is the object of the perversions; is not the object of the perversions. Is associated with the perversions; is not associated with the perversions. Is not associated with the perversions, is the object of the perversions; is not associated with the perversions, is not the object of the perversions. Is grasped; is not grasped. Is the object of the graspings; is not the object of the graspings. Is associated with the graspings; is not associated with the graspings. Is not associated with the graspings, is the object of the graspings; is not associated with the graspings, is not the object of the graspings. Is the object of the corruptions; is not the object of the corruptions. Is corrupt; is not corrupt. Is associated with the corruptions; is not associated with the corruptions. Is not associated with the corruptions, is the object of the corruptions; is not associated with the corruptions, is not the object of the corruptions. Is to be abandoned by the first path; is not to be abandoned by the first path. Is to be abandoned by the subsequent paths; is not to be abandoned by the subsequent paths. Has root to be abandoned by the first path; has no root to be abandoned by the first path. Has root to be abandoned by the subsequent paths; has no root to be abandoned by the subsequent paths.
Atthi savitakko, atthi avitakko. Atthi savicāro, atthi avicāro. Atthi sappītiko, atthi appītiko. Atthi pītisahagato, atthi na pītisahagato. Atthi sukhasahagato, atthi na sukhasahagato. Atthi upekkhā­saha­gato, atthi na upekkhā­saha­gato. Atthi kāmāvacaro, atthi na kāmāvacaro. Atthi rūpāvacaro, atthi na rūpāvacaro. Atthi arūpāvacaro, atthi na arūpāvacaro, atthi pariyāpanno, atthi apariyāpanno. Atthi niyyāniko, atthi aniyyāniko. Atthi niyato, atthi aniyato. Atthi sauttaro, atthi anuttaro. Atthi saraṇo, atthi araṇo.
Is accompanied by directed-thought; is without directed-thought. Is accompanied by evaluation; is without evaluation. Is with rapture; is without rapture. Is accompanied by rapture; is not accompanied by rapture. Is accompanied by pleasure; is not accompanied by pleasure. Is accompanied by indifference; is not accompanied by indifference. Is characteristic of the plane of desire; is not characteristic of the plane of desire. Is characteristic of the plane of form; is not characteristic of the plane of form. Is characteristic of the formless plane; is not characteristic of the formless plane. Is included (i.e. is mundane); is not included (i.e. is supramundane). Tends to release; does not tend to release. Is of fixed (resultant time); is of no fixed (resultant time). Is surpassable; is not surpassable. Is with cause of bewailing; is without cause of bewailing.
Tividhena viññā­ṇak­khan­dho—atthi kusalo, atthi akusalo, atthi abyākato … pe …. Evaṃ dasavidhena viññā­ṇak­khan­dho.
The aggregate of consciousness by way of threefold division: Is skilful; is unskilful; is neither-skilful-nor-unskilful. See section 121. Thus is the aggregate of consciousness by way of tenfold division.
Ekavidhena viññā­ṇak­khan­dho—­phassasam­payutto.
The aggregate of consciousness by way of singlefold division: Is associated with contact.
Duvidhena viññā­ṇak­khan­dho—atthi saraṇo, atthi araṇo.
The aggregate of consciousness by way of twofold division: Is with cause of bewailing; is without cause of bewailing.
Tividhena viññā­ṇak­khan­dho—atthi sukhāya vedanāya sampayutto, atthi dukkhāya vedanāya sampayutto, atthi aduk­kha­ma­su­khāya vedanāya sampayutto. Atthi vipāko … pe … atthi ajjhat­tā­rammaṇo, atthi bahid­dhā­rammaṇo, atthi ajjhat­ta­bahid­dhā­rammaṇo … pe …. Evaṃ dasavidhena viññā­ṇak­khan­dho.
The aggregate of consciousness by way of three-fold division: Is associated with pleasant feeling; is associated with painful feeling; is associated with neither-painful-nor-pleasant feeling. Is resultant; See section 122. has internal object; has external object; has both internal and external object. See section 121. Thus is the aggregate of consciousness by way of tenfold division.
Dukamūlakaṃ.
(Here Ends The Section) Sense-based On The Couplets
Ekavidhena viññā­ṇak­khan­dho—­phassasam­payutto.
The aggregate of consciousness by way of singlefold division; Is associated with contact.
Duvidhena viññā­ṇak­khan­dho—atthi sahetuko, atthi ahetuko.
The aggregate of consciousness by way of twofold division: Is accompanied by root; is not accompanied by root.
Tividhena viññā­ṇak­khan­dho—atthi kusalo, atthi akusalo, atthi abyākato … pe …. Evaṃ dasavidhena viññā­ṇak­khan­dho.
The aggregate of consciousness by way of threefold division: Is skilful; is unskilful; is neither-skilful-nor-unskilful. See section 121. Thus is the aggregate of consciousness by way of tenfold division.
Ekavidhena viññā­ṇak­khan­dho—­phassasam­payutto.
The aggregate of consciousness by way of singlefold division: Is associated with contact.
Duvidhena viññā­ṇak­khan­dho—atthi hetusampayutto, atthi hetuvippayutto … pe … atthi saraṇo, atthi araṇo.
The aggregate of consciousness by way of twofold division: Is associated with root; is not associated with root. See section 123. Is with cause of bewailing; is without cause of bewailing.
Tividhena viññā­ṇak­khan­dho—atthi kusalo, atthi akusalo, atthi abyākato … pe …. Evaṃ dasavidhena viññā­ṇak­khan­dho.
The aggregate of consciousness by way of threefold division: Is skilful; is unskilful; is neither-skilful-nor-unskilful. See section 121. Thus is the aggregate of consciousness by way of tenfold division.
Ekavidhena viññā­ṇak­khan­dho—­phassasam­payutto.
The aggregate of consciousness by way of singlefold division: Is associated with contact.
Duvidhena viññā­ṇak­khan­dho—atthi sahetuko, atthi ahetuko.
The aggregate of consciousness by way of twofold division: Is accompanied by root; is not accompanied by root.
Tividhena viññā­ṇak­khan­dho—atthi sukhāya vedanāya sampayutto, atthi dukkhāya vedanāya sampayutto, atthi aduk­kha­ma­su­khāya vedanāya sampayutto. Atthi vipāko … pe … atthi ajjhat­tā­rammaṇo, atthi bahid­dhā­rammaṇo, atthi ajjhat­ta­bahid­dhā­rammaṇo … pe …. Evaṃ dasavidhena viññā­ṇak­khan­dho.
The aggregate of consciousness by way of threefold division: Is associated with pleasant feeling; is associated with painful feeling; is associated with neither-painful-nor-pleasant feeling. Is resultant: See section 122. has internal object; has external object; has both internal and external object. See section 121. Thus is the aggregate of consciousness by way of tenfold division.
Ekavidhena viññā­ṇak­khan­dho—­phassasam­payutto.
The aggregate of consciousness by way of singlefold division: Is associated with contact.
Duvidhena viññā­ṇak­khan­dho—atthi hetusampayutto, atthi hetuvippayutto … pe … atthi saraṇo, atthi araṇo.
The aggregate of consciousness by way of twofold division: Is associated with root; is not associated with root. See section 123. Is with cause of bewailing; is without cause of bewailing.
Tividhena viññā­ṇak­khan­dho—atthi ajjhat­tā­rammaṇo, atthi bahid­dhā­rammaṇo, atthi ajjhat­ta­bahid­dhā­rammaṇo … pe …. Evaṃ dasavidhena viññā­ṇak­khan­dho.
The aggregate of consciousness by way of threefold division: Has internal object; has external object; has both internal and external object. See section 121. Thus is the aggregate of consciousness by way of tenfold division.
Tikamūlakaṃ.
(Here Ends The Section) Sense-based On The Triplets
Ekavidhena viññā­ṇak­khan­dho—­phassasam­payutto.
The aggregate of consciousness by way of singlefold division: Is associated with contact.
Duvidhena viññā­ṇak­khan­dho—atthi sahetuko, atthi ahetuko.
The aggregate of consciousness by way of twofold division: Is accompanied by root; is not accompanied by root.
Tividhena viññā­ṇak­khan­dho—atthi kusalo, atthi akusalo, atthi abyākato … pe …. Evaṃ dasavidhena viññā­ṇak­khan­dho.
The aggregate of consciousness by way of threefold division: Is skilful; is unskilful; is neither-skilful-nor-unskilful. See section 121. Thus is the aggregate of consciousness by way of tenfold division.
Ekavidhena viññā­ṇak­khan­dho—­phassasam­payutto.
The aggregate of consciousness by way of singlefold division: Is associated with contact.
Duvidhena viññā­ṇak­khan­dho—atthi hetusampayutto, atthi hetuvippayutto.
The aggregate of consciousness by way of twofold division: Is associated with root; is not associated with root.
Tividhena viññā­ṇak­khan­dho—atthi sukhāya vedanāya sampayutto, atthi dukkhāya vedanāya sampayutto, atthi aduk­kha­ma­su­khāya vedanāya sampayutto … pe …. Evaṃ dasavidhena viññā­ṇak­khan­dho.
The aggregate of consciousness by way of threefold division: Is associated with pleasant feeling; is associated with painful feeling; is associated with neither-painful-nor-pleasant feeling. See section 121. Thus is the aggregate of consciousness by way of tenfold division.
Ekavidhena viññā­ṇak­khan­dho—­phassasam­payutto.
The aggregate of consciousness by way of singlefold division: Is associated with contact.
Duvidhena viññā­ṇak­khan­dho—atthi na hetu sahetuko, atthi na hetu ahetuko.
The aggregate of consciousness by way of twofold division: Is not root, is accompanied by root; is not root, is not accompanied by root.
Tividhena viññā­ṇak­khan­dho—atthi vipāko, atthi vipā­ka­dham­ma­dhammo, atthi neva­vipāka­navi­pā­ka­dham­ma­dhammo … pe …. Evaṃ dasavidhena viññā­ṇak­khan­dho.
The aggregate of consciousness by way of threefold division: Is resultant; is productive of resultant; is neither resultant nor productive of resultant. See section 121. Thus is the aggregate of consciousness by way of tenfold division.
Ekavidhena viññā­ṇak­khan­dho—­phassasam­payutto.
The aggregate of consciousness by way of singlefold division: Is associated with contact.
Duvidhena viññā­ṇak­khan­dho—atthi lokiyo, atthi lokuttaro.
The aggregate of consciousness by way of twofold division: Is mundane; is supramundane.
Tividhena viññā­ṇak­khan­dho—atthi upādin­nu­pādā­niyo, atthi anupā­dinnu­pādā­niyo, atthi anupādin­na­anupā­dā­niyo … pe …. Evaṃ dasavidhena viññā­ṇak­khan­dho.
The aggregate of consciousness by way of threefold division: Is grasped, is the object of the graspings; is not grasped, is the object of the graspings; is not grasped, is not the object of the graspings. See section 121. Thus is the aggregate of consciousness by way of tenfold division.
Ekavidhena viññā­ṇak­khan­dho—­phassasam­payutto.
The aggregate of consciousness by way of singlefold division: Is associated with contact.
Duvidhena viññā­ṇak­khan­dho—atthi kenaci viññeyyo, atthi kenaci na viññeyyo.
The aggregate of consciousness by way of twofold division; Is cognizable by one way; is not cognizable by another way.
Tividhena viññā­ṇak­khan­dho—atthi saṃ­kiliṭ­ṭha­saṃki­lesiko, atthi asaṃ­kiliṭ­ṭha­saṃki­lesiko, atthi asaṃ­kiliṭ­ṭha­asaṃ­ki­lesiko … pe …. Evaṃ dasavidhena viññā­ṇak­khan­dho.
The aggregate of consciousness by way of threefold division: Is corrupt, is the object of the corruptions; is not corrupt, is the object of the corruptions; is not corrupt, is not the object of the corruptions. See section 121. Thus is the aggregate of consciousness by way of tenfold division.
Ekavidhena viññā­ṇak­khan­dho—­phassasam­payutto.
The aggregate of consciousness by way of singlefold division: Is associated with contact.
Duvidhena viññā­ṇak­khan­dho—atthi sāsavo, atthi anāsavo.
The aggregate of consciousness by way of twofold division: Is the object of the defilements; is not the object of the defilements.
Tividhena viññā­ṇak­khan­dho—atthi savitak­ka­savi­cāro, atthi avitak­ka­vicāra­matto, atthi avitak­ka­avi­cāro … pe …. Evaṃ dasavidhena viññā­ṇak­khan­dho.
The aggregate of consciousness by way of threefold division: Is accompanied by directed-thought, accompanied by evaluation; is without directed-thought, evaluation only; is without directed-thought, without evaluation. See section 121. Thus is the aggregate of consciousness by way of tenfold division.
Ekavidhena viññā­ṇak­khan­dho—­phassasam­payutto.
The aggregate of consciousness by way of singlefold division: Is associated with contact.
Duvidhena viññā­ṇak­khan­dho—atthi āsava­sam­payutto, atthi āsava­vippa­yutto.
The aggregate of consciousness by way of twofold division: Is associated with the defilements; is not associated with the defilements.
Tividhena viññā­ṇak­khan­dho—atthi pītisahagato, atthi sukhasahagato, atthi upekkhā­saha­gato … pe …. Evaṃ dasavidhena viññā­ṇak­khan­dho.
The aggregate of consciousness by way of threefold division: Is accompanied by rapture; is accompanied by pleasure; is accompanied by indifference. See section 121. Thus is the aggregate of consciousness by way of tenfold division.
Ekavidhena viññā­ṇak­khan­dho—­phassasam­payutto.
The aggregate of consciousness by way of singlefold division: Is associated with contact.
Duvidhena viññā­ṇak­khan­dho—atthi āsava­vippa­yutta­sāsavo, atthi āsava­vippa­yutta­a­nāsavo.
The aggregate of consciousness by way of twofold division: Is not associated with the defilements, is the object of the defilements; is not associated with the defilements, is not the object of the defilements.
Tividhena viññā­ṇak­khan­dho—atthi dassanena pahātabbo, atthi bhāvanāya pahātabbo, atthi neva dassanena na bhāvanāya pahātabbo … pe …. Evaṃ dasavidhena viññā­ṇak­khan­dho.
The aggregate of consciousness by way of threefold division: Is to be abandoned by the first path; is to be abandoned by the subsequent paths; is not to be abandoned either by the first path or by the subsequent paths. See section 121. Thus is the aggregate of consciousness by way of tenfold division.
Ekavidhena viññā­ṇak­khan­dho—­phassasam­payutto.
The aggregate of consciousness by way of singlefold division: Is associated with contact.
Duvidhena viññā­ṇak­khan­dho—atthi saṃyojaniyo, atthi asaṃyojaniyo.
The aggregate of consciousness by way of twofold division: Is the object of the fetters; is not the object of the fetters.
Tividhena viññā­ṇak­khan­dho—atthi dassanena pahātab­ba­hetuko, atthi bhāvanāya pahātab­ba­hetuko, atthi neva dassanena na bhāvanāya pahātab­ba­hetuko … pe …. Evaṃ dasavidhena viññā­ṇak­khan­dho.
The aggregate of consciousness by way of threefold division: Has root to be abandoned by the first path; has root to be abandoned by the subsequent paths; has no root to be abandoned either by the first path or by the subsequent paths. See section 121. Thus is the aggregate of consciousness by way of tenfold division.
Ekavidhena viññā­ṇak­khan­dho—­phassasam­payutto.
The aggregate of consciousness by way of singlefold division: Is associated with contact.
Duvidhena viññā­ṇak­khan­dho—atthi saṃ­yoja­na­sam­payutto, atthi saṃ­yoja­na­vippa­yutto.
The aggregate of consciousness by way of twofold division: Is associated with the fetters; is not associated with the fetters.
Tividhena viññā­ṇak­khan­dho—atthi ācayagāmī, atthi apacayagāmī, atthi nevāca­yagāmi­nāpa­caya­gāmī … pe …. Evaṃ dasavidhena viññā­ṇak­khan­dho.
The aggregate of consciousness by way of threefold division: Is cumulative; is dispersive; is neither cumulative nor dispersive. Seesection 121. Thus is the aggregate of consciousness by way of tenfold division.
Ekavidhena viññā­ṇak­khan­dho—­phassasam­payutto.
The aggregate of consciousness by way of singlefold division: Is associated with contact.
Duvidhena viññā­ṇak­khan­dho—atthi saṃ­yoja­na­vippa­yutta­saṃyo­janiyo, atthi saṃ­yoja­na­vippa­yutta­asaṃyo­janiyo.
The aggregate of consciousness by way of twofold division: Is not associated with the fetters, is the object of the fetters; is not associated with the fetters, is not the object of the fetters.
Tividhena viññā­ṇak­khan­dho—atthi sekkho, atthi asekkho, atthi neva­sekkha­nā­sekkho … pe …. Evaṃ dasavidhena viññā­ṇak­khan­dho.
The aggregate of consciousness by way of threefold division: Is of the seven supramundane stages; is of the final supramundane stage; is neither of the seven supramundane stages nor of the final supramundane stage. See section 121. Thus is the aggregate of consciousness by way of tenfold division.
Ekavidhena viññā­ṇak­khan­dho—­phassasam­payutto.
The aggregate of consciousness by way of singlefold division: Is associated with contact.
Duvidhena viññā­ṇak­khan­dho—atthi ganthaniyo, atthi aganthaniyo.
The aggregate of consciousness by way of twofold division: Is the object of the ties; is not the object of the ties.
Tividhena viññā­ṇak­khan­dho—atthi paritto, atthi mahaggato, atthi appamāṇo … pe …. Evaṃ dasavidhena viññā­ṇak­khan­dho.
The aggregate of consciousness by way of threefold division: Is low; is sublime; is immeasurable. See section 121. Thus is the aggregate of consciousness by way of tenfold division.
Ekavidhena viññā­ṇak­khan­dho—­phassasam­payutto.
The aggregate of consciousness by way of singlefold division: Is associated with contact.
Duvidhena viññā­ṇak­khan­dho—atthi gantha­sam­payutto, atthi gantha­vippa­yutto.
The aggregate of consciousness by way of twofold division: Is associated with the ties; is not associated with the ties.
Tividhena viññā­ṇak­khan­dho—atthi parittārammaṇo, atthi mahagga­tā­rammaṇo, atthi appa­māṇā­rammaṇo … pe …. Evaṃ dasavidhena viññā­ṇak­khan­dho.
The aggregate of consciousness by way of threefold divisions: Has low object; has sublime object; has immeasurable object. See section 121. Thus is the aggregate of consciousness by way of tenfold division.
Ekavidhena viññā­ṇak­khan­dho—­phassasam­payutto.
The aggregate of consciousness by way of singlefold division: Is associated with contact.
Duvidhena viññā­ṇak­khan­dho—atthi gantha­vippa­yutta­gantha­niyo, atthi gantha­vippa­yutta­a­gantha­niyo.
The aggregate of consciousness by way of twofold division: Is not associated with the ties, is the object of the ties; is not associated with the ties, is not the object of the ties.
Tividhena viññā­ṇak­khan­dho—atthi hīno, atthi majjhimo, atthi paṇīto … pe …. Evaṃ dasavidhena viññā­ṇak­khan­dho.
The aggregate of consciousness by way of threefold division: Is inferior; is intermediate; is superior. See section 121. Thus is the aggregate of consciousness by way of tenfold division.
Ekavidhena viññā­ṇak­khan­dho—­phassasam­payutto.
The aggregate of consciousness by way of singlefold division: Is associated with contact.
Duvidhena viññā­ṇak­khan­dho—atthi oghaniyo, atthi anoghaniyo.
The aggregate of consciousness by way of twofold division: Is the object of the floods; is not the object of the floods.
Tividhena viññā­ṇak­khan­dho—atthi micchat­ta­niyato, atthi sammattaniyato, atthi aniyato … pe …. Evaṃ dasavidhena viññā­ṇak­khan­dho.
The aggregate of consciousness by way of threefold division: Is a false (state with) fixed (resultant time); is a right (state with) fixed (resultant time); is of no fixed (resultant time). See section 121. Thus is the aggregate of consciousness by way of tenfold division.
Ekavidhena viññā­ṇak­khan­dho—­phassasam­payutto.
The aggregate of consciousness by way of singlefold division: Is associated with contact.
Duvidhena viññā­ṇak­khan­dho—atthi oghasampayutto, atthi oghavippayutto.
The aggregate of consciousness by way of twofold division: Is associated with the floods; is not associated with the floods.
Tividhena viññā­ṇak­khan­dho—atthi maggārammaṇo, atthi maggahetuko, atthi maggādhipati … pe …. Evaṃ dasavidhena viññā­ṇak­khan­dho.
The aggregate of consciousness by way of threefold division: Has path as its object; has path as its cause; has path as its dominating factor. See section 121. Thus is the aggregate of consciousness by way of tenfold division.
Ekavidhena viññā­ṇak­khan­dho—­phassasam­payutto.
The aggregate of consciousness by way of singlefold division: Is associated with contact.
Duvidhena viññā­ṇak­khan­dho—atthi ogha­vippa­yutta­ogha­niyo, atthi ogha­vippa­yutta­a­nogha­niyo.
The aggregate of consciousness by way of twofold division: Is not associated with the floods, is the object of the floods; is not associated with the floods, is not the object of the floods.
Tividhena viññā­ṇak­khan­dho—atthi uppanno, atthi anuppanno, atthi uppādī … pe …. Evaṃ dasavidhena viññā­ṇak­khan­dho.
The aggregate of consciousness by way of threefold division: Is risen; is not risen; is bound to arise. See section 121. Thus is the aggregate of consciousness by way of tenfold division.
Ekavidhena viññā­ṇak­khan­dho—­phassasam­payutto.
The aggregate of consciousness by way of singlefold division: Is associated with contact.
Duvidhena viññā­ṇak­khan­dho—atthi yoganiyo, atthi ayoganiyo.
The aggregate of consciousness by way of twofold division: Is the object of the bonds; is not the object of the bonds.
Tividhena viññā­ṇak­khan­dho—atthi atīto, atthi anāgato, atthi paccuppanno … pe …. Evaṃ dasavidhena viññā­ṇak­khan­dho.
The aggregate of consciousness by way of threefold division: Is past; is future; is present. See section 121. Thus is the aggregate of consciousness by way of tenfold division.
Ekavidhena viññā­ṇak­khan­dho—­phassasam­payutto.
The aggregate of consciousness by way of singlefold division: Is associated with contact.
Duvidhena viññā­ṇak­khan­dho—atthi yogasampayutto, atthi yogavippayutto.
The aggregate of consciousness by way of twofold division: Is associated with the bonds; is not associated with the bonds.
Tividhena viññā­ṇak­khan­dho—atthi atītārammaṇo, atthi anāgatārammaṇo, atthi ­pac­cup­pan­nā­rammaṇo … pe …. Evaṃ dasavidhena viññā­ṇak­khan­dho.
The aggregate of consciousness by way of threefold division: Has past object; has future object; has present object. See section 121. Thus is the aggregate of consciousness by way of tenfold division.
Ekavidhena viññā­ṇak­khan­dho—­phassasam­payutto.
The aggregate of consciousness by way of singlefold division: Is associated with contact.
Duvidhena viññā­ṇak­khan­dho—atthi yoga­vippa­yutta­yoga­niyo, atthi yoga­vippa­yutta­ayoga­niyo.
The aggregate of consciousness by way of twofold division; Is not associated with the bonds, is the object of the bonds; is not associated with the bonds, is not the object of the bonds.
Tividhena viññā­ṇak­khan­dho—atthi ajjhatto, atthi bahiddho, atthi ajjhat­ta­bahid­dho … pe …. Evaṃ dasavidhena viññā­ṇak­khan­dho.
The aggregate of consciousness by way of threefold division: Is internal; is external; is both internal and external. See section 121. Thus is the aggregate of consciousness by way of tenfold division.
Ekavidhena viññā­ṇak­khan­dho—­phassasam­payutto.
The aggregate of consciousness by way of singlefold division: Is associated with contact.
Duvidhena viññā­ṇak­khan­dho—atthi nīvaraṇiyo, atthi anīvaraṇiyo.
The aggregate of consciousness by way of twofold division: Is the object of the hindrances; is not the object of the hindrances.
Tividhena viññā­ṇak­khan­dho—atthi ajjhat­tā­rammaṇo, atthi bahid­dhā­rammaṇo, atthi ajjhat­ta­bahid­dhā­rammaṇo … pe …. Evaṃ dasavidhena viññā­ṇak­khan­dho.
The aggregate of consciousness by way of threefold division: Has internal object; has external object; has both internal and external object. See section 121. Thus is the aggregate of consciousness by way of tenfold division.
Ubhato­vaḍḍha­kaṃ.
(Here Ends The Section Of) Reciprocal Increase
Sattavidhena viññā­ṇak­khan­dho—atthi kusalo, atthi akusalo, atthi abyākato, atthi kāmāvacaro, atthi rūpāvacaro, atthi arūpāvacaro, atthi apariyāpanno. Evaṃ sattavidhena viññā­ṇak­khan­dho.
The aggregate of consciousness by way of sevenfold division: Is skilful; is unskilful; is neither-skilful-nor-unskilful; is characteristic of the plane of desire; is characteristic of the plane of form; is characteristic of the formless plane; is not included (i.e. is supramundane). Thus is the aggregate of consciousness by way of sevenfold division.
Aparopi sattavidhena viññā­ṇak­khan­dho—atthi sukhāya vedanāya sampayutto, atthi dukkhāya vedanāya sampayutto, atthi aduk­kha­ma­su­khāya vedanāya sampayutto, atthi kāmāvacaro, atthi rūpāvacaro, atthi arūpāvacaro, atthi apariyāpanno … pe … atthi ajjhat­tā­rammaṇo, atthi bahid­dhā­rammaṇo, atthi ajjhat­ta­bahid­dhā­rammaṇo, atthi kāmāvacaro, atthi rūpāvacaro, atthi arūpāvacaro, atthi apariyāpanno. Evaṃ sattavidhena viññā­ṇak­khan­dho.
The aggregate of consciousness by another way of sevenfold division: Is associated with pleasant feeling; is associated with painful feeling; is associated with neither-painful-nor-pleasant feeling; is characteristic of the plane of desire; is characteristic of the plane of form; is characteristic of the formless plane; is not included (i.e. is supramundane). See section 122. Has internal object; has external object; has both internal and external object; is characteristic of the plane of desire; is characteristic of the plane of form; is characteristic of the formless plane; is not included (i.e. is supramundane). Thus is the aggregate of consciousness by way of sevenfold division.
Catu­vīsa­ti­vi­dhena viññā­ṇak­khan­dho—cak­khu­samphas­sa­pac­cayā viññā­ṇak­khan­dho atthi kusalo, atthi akusalo, atthi abyākato; sota­samphas­sa­pac­cayā … pe … ghāna­samphas­sa­pac­cayā … pe … jivhā­samphas­sa­pac­cayā … pe … kāya­samphas­sa­pac­cayā … pe … mano­samphas­sa­pac­cayā viññā­ṇak­khan­dho atthi kusalo, atthi akusalo, atthi abyākato; cakkhuviññāṇaṃ, sotaviññāṇaṃ, ghānaviññāṇaṃ, jivhāviññāṇaṃ, kāyaviññāṇaṃ, manoviññāṇaṃ. Evaṃ catu­vīsa­ti­vi­dhena viññā­ṇak­khan­dho.
The aggregate of consciousness by way of twenty-fourfold division: The aggregate of consciousness caused by eye contact is skilful; is unskilful; is neither-skilful-nor-unskilful. Caused by ear contact. Complete as first example Caused by nose contact. Complete as first example Caused by tongue contact. Complete as first example Caused by body contact. Complete as first example. The aggregate of consciousness caused by mind contact is skilful; is unskilful; is neither-skilful-nor-unskilful. Eye consciousness; ear consciousness; nose consciousness; tongue consciousness; body consciousness; mind consciousness. Thus is the aggregate of consciousness by way of twenty-fourfold division.
Aparopi catu­vīsa­ti­vi­dhena viññā­ṇak­khan­dho—cak­khu­samphas­sa­pac­cayā viññā­ṇak­khan­dho atthi sukhāya vedanāya sampayutto, atthi dukkhāya vedanāya sampayutto, atthi aduk­kha­ma­su­khāya vedanāya sampayutto … pe … atthi ajjhat­tā­rammaṇo, atthi bahid­dhā­rammaṇo, atthi ajjhat­ta­bahid­dhā­rammaṇo; cakkhuviññāṇaṃ … pe … kāyaviññāṇaṃ, manoviññāṇaṃ; sota­samphas­sa­pac­cayā … pe … ghāna­samphas­sa­pac­cayā … pe … jivhā­samphas­sa­pac­cayā … pe … kāya­samphas­sa­pac­cayā … pe … mano­samphas­sa­pac­cayā viññā­ṇak­khan­dho atthi ajjhat­tā­rammaṇo, atthi bahid­dhā­rammaṇo, atthi ajjhat­ta­bahid­dhā­rammaṇo; cakkhuviññāṇaṃ, sotaviññāṇaṃ, ghānaviññāṇaṃ, jivhāviññāṇaṃ, kāyaviññāṇaṃ, manoviññāṇaṃ. Evaṃ catu­vīsa­ti­vi­dhena viññā­ṇak­khan­dho.
The aggregate of consciousness by another way of twenty-fourfold division: The aggregate of consciousness caused by eye contact is associated with pleasant feeling; is associated with painful feeling; is associated with neither-painful-nor-pleasant feeling. See section 122. Has internal object; has external object; has both internal and external object. Caused by ear contact. Complete as first example. Caused by nose contact. Complete as first example Caused by tongue contact. Complete as first example Caused by body contact. Complete as first example The aggregate of consciousness caused by mind contact Complete as first example. has internal object; has external object; has both internal and external object. Eye consciousness; ear consciousness; nose consciousness; tongue consciousness; body consciousness; mind consciousness. Thus is the aggregate of consciousness by way of twenty-fourfold division.
Tiṃsatividhena viññā­ṇak­khan­dho—cak­khu­samphas­sa­pac­cayā viññā­ṇak­khan­dho atthi kāmāvacaro, atthi rūpāvacaro, atthi arūpāvacaro, atthi apariyāpanno; sota­samphas­sa­pac­cayā … pe … ghāna­samphas­sa­pac­cayā … pe … jivhā­samphas­sa­pac­cayā … pe … kāya­samphas­sa­pac­cayā … pe … mano­samphas­sa­pac­cayā viññā­ṇak­khan­dho atthi kāmāvacaro, atthi rūpāvacaro, atthi arūpāvacaro, atthi apariyāpanno; cakkhuviññāṇaṃ, sotaviññāṇaṃ, ghānaviññāṇaṃ, jivhāviññāṇaṃ, kāyaviññāṇaṃ, manoviññāṇaṃ. Evaṃ tiṃsatividhena viññā­ṇak­khan­dho.
The aggregate of consciousness by way of thirtyfold division: The aggregate of consciousness caused by eye contact is characteristic of the plane of desire; is characteristic of the plane of form; is characteristic of the formless plane; is not included (i.e. is supramundane). Caused by ear contact. Complete as first example Caused by nose contact. Complete as first example Caused by tongue contact. Complete as first example Caused by body contact. Complete as first example. The aggregate of consciousness caused by mind contact is characteristic of the plane of desire; is characteristic of the plane of form; is characteristic of the formless plane; is not included (i.e. is supramundane). Eye consciousness; ear consciousness; nose consciousness; tongue consciousness; body consciousness; mind consciousness. Thus is the aggregate of consciousness by way of thirtyfold division.
Bahuvidhena viññā­ṇak­khan­dho—cak­khu­samphas­sa­pac­cayā viññā­ṇak­khan­dho atthi kusalo, atthi akusalo, atthi abyākato, atthi kāmāvacaro, atthi rūpāvacaro, atthi arūpāvacaro, atthi apariyāpanno, cakkhuviññāṇaṃ … pe … manoviññāṇaṃ; sota­samphas­sa­pac­cayā … pe … ghāna­samphas­sa­pac­cayā … pe … jivhā­samphas­sa­pac­cayā … pe … kāya­samphas­sa­pac­cayā … pe … mano­samphas­sa­pac­cayā viññā­ṇak­khan­dho atthi kusalo, atthi akusalo, atthi abyākato, atthi kāmāvacaro, atthi rūpāvacaro, atthi arūpāvacaro, atthi apariyāpanno, cakkhuviññāṇaṃ … pe … manoviññāṇaṃ. Evaṃ bahuvidhena viññā­ṇak­khan­dho.
The aggregate of consciousness by way of manifold division: The aggregate of consciousness caused by eye contact is skilful; is unskilful; is neither-skilful-nor-unskilful; is characteristic of the plane of desire; is characteristic of the plane of form; is characteristic of the formless plane; is not included (i.e. is supramundane). Caused by ear contact. Complete as first example. Caused by nose contact. Complete as first example Caused by tongue contact. Complete as first example Caused by body contact. Complete as first example The aggregate of consciousness caused by mind contact is skilful; is unskilful; is neither-skilful-nor-unskilful; is characteristic of the plane of desire; is characteristic of the plane of form; is characteristic of the formless plane; is not included (i.e. is supramundane). Eye consciousness; Intermediate senses. mind consciousness. Thus is the aggregate of consciousness by way of manifold division.
Aparopi bahuvidhena viññā­ṇak­khan­dho—cak­khu­samphas­sa­pac­cayā viññā­ṇak­khan­dho atthi sukhāya vedanāya sampayutto … pe … atthi ajjhat­tā­rammaṇo, atthi bahid­dhā­rammaṇo, atthi ajjhat­ta­bahid­dhā­rammaṇo, atthi kāmāvacaro, atthi rūpāvacaro, atthi arūpāvacaro, atthi apariyāpanno; sota­samphas­sa­pac­cayā … pe … ghāna­samphas­sa­pac­cayā … pe … jivhā­samphas­sa­pac­cayā … pe … kāya­samphas­sa­pac­cayā … pe … mano­samphas­sa­pac­cayā viññā­ṇak­khan­dho atthi sukhāya vedanāya sampayutto … pe … atthi ajjhat­tā­rammaṇo, atthi bahid­dhā­rammaṇo, atthi ajjhat­ta­bahid­dhā­rammaṇo, atthi kāmāvacaro, atthi rūpāvacaro, atthi arūpāvacaro, atthi apariyāpanno; cakkhuviññāṇaṃ, sotaviññāṇaṃ, ghānaviññāṇaṃ, jivhāviññāṇaṃ, kāyaviññāṇaṃ, manoviññāṇaṃ. Evaṃ bahuvidhena viññā­ṇak­khan­dho.
The aggregate of consciousness by another way of manifold division: The aggregate of consciousness caused by eye contact is associated with pleasant feeling; See section 122. has internal object; has external object; has both internal and external object; is characteristic of the plane of desire; is characteristic of the plane of form; is characteristic of the formless plane; is not included (i.e. is supramundane). Caused by ear contact. Complete as first example. Caused by nose contact. Complete as first example Caused by tongue contact. Complete as first example Caused by body contact. Complete as first example The aggregate of consciousness caused by mind contact is associated with pleasant feeling; See section 122. has internal object; has external object; has both internal and external object; is characteristic of the plane of desire; is characteristic of the plane of form; is characteristic of the formless plane; is not included (i.e. is supramundane). Eye consciousness; ear consciousness; nose consciousness; tongue consciousness; body consciousness; mind consciousness. Thus is the aggregate of consciousness by way of manifold division.
Ayaṃ vuccati viññā­ṇak­khan­dho.
This Is called the aggregate of consciousness.
Abhi­dham­ma­bhājanī­yaṃ.
(Here Ends The Section) Analysis According To Abhidhamma.

1.3 interrogation



3. Pañhāpucchaka
1.3. Interrogation
Pañcakkhandhā—rūpakkhandho, vedanākkhandho, saññākkhandho, saṅ­khā­rak­khan­dho, viññā­ṇak­khan­dho.
The five aggregates are: The aggregate of form, aggregate of feeling, aggregate of perception, aggregate of volitional activities, aggregate of consciousness.
Pañcannaṃ khandhānaṃ kati kusalā, kati akusalā, kati abyākatā … pe … kati saraṇā, kati araṇā?
Of the five aggregates how many are skilful; how many unskilful; how many neither-skilful-nor-unskilful. Remaining appropriate triplets and couplets. How many with cause of bewailing; how many without cause of bewailing?
3.1. Tika
1.3.1. The Triplets
3.1.1. Kusalattika
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Rūpakkhandho abyākato. Cattāro khandhā siyā kusalā, siyā akusalā, siyā abyākatā.
The aggregate of form is neither-skilful-nor-unskilful. Four aggregates sometimes are skilful; sometimes are unskilful; sometimes are neither-skilful-nor-unskilful.
3.1.2. Vedanāttika
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Dve khandhā na vattabbā—“sukhāya vedanāya sampayuttā”tipi, “dukkhāya vedanāya sampayuttā”tipi, “aduk­kha­ma­su­khāya vedanāya sampayuttā”tipi. Tayo khandhā siyā sukhāya vedanāya sampayuttā, siyā dukkhāya vedanāya sampayuttā, siyā aduk­kha­ma­su­khāya vedanāya sampayuttā.
Two aggregates should not be said to be either, associated with pleasant feeling; associated with painful feeling or associated with neither-painful-nor-pleasant feeling. Three aggregates sometimes are associated with pleasant feeling; sometimes are associated with painful feeling; sometimes are associated with neither-painful-nor-pleasant feeling.
3.1.3. Vipākattika
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Rūpakkhandho neva­vipāka­navi­pā­ka­dham­ma­dhammo. Cattāro khandhā siyā vipākā, siyā vipā­ka­dham­ma­dhammā, siyā neva­vipāka­navi­pā­ka­dham­ma­dhammā.
The aggregate of form is neither resultant nor productive of resultant. Four aggregates sometimes are resultants; sometimes are productive of resultants; sometimes are neither resultants nor productive of resultants.
3.1.4. Upādinnattika
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Rūpakkhandho siyā upādin­nu­pādā­niyo, siyā anupā­dinnu­pādā­niyo. Cattāro khandhā siyā upādin­nu­pādā­niyā, siyā anupā­dinnu­pādā­niyā, siyā anupādin­na­anupā­dā­niyā.
The aggregate of form sometimes is grasped (by craving and false view), is the object of the graspings; sometimes is not grasped, is the object of the graspings. Four aggregates sometimes are grasped, are objects of the graspings; sometimes are not grasped, are objects of the graspings; sometimes are not grasped, are not objects of the graspings.
3.1.5. Saṃ­kiliṭ­ṭhat­tika
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Rūpakkhandho asaṃ­kiliṭ­ṭha­saṃki­lesiko. Cattāro khandhā siyā saṃ­kiliṭ­ṭha­saṃki­lesikā, siyā asaṃ­kiliṭ­ṭha­saṃki­lesikā, siyā asaṃ­kiliṭ­ṭha­asaṃ­ki­lesikā.
The aggregate of form is not corrupt, is the object of the corruptions. Four aggregates sometimes are corrupt, are objects of the corruptions; sometimes are not corrupt, are objects of the corruptions; sometimes are not corrupt, are not objects of the corruptions.
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2 - Āyatana-vibhaṅga: sense-base analysis



Vibhaṅga
The Book of Analysis
Āyatana-vibhaṅga
2. Analysis Of The Sense-bases

2.1 - Analysis According To The Discourses


1. Suttanta-bhājanīya
2.1. Analysis According To The Discourses
Dvāda­sāyata­nāni—
The twelve sense-bases are:
cakkhāyatanaṃ, rūpāyatanaṃ, sotāyatanaṃ, saddāyatanaṃ, ghānāyatanaṃ, gandhāyatanaṃ, jivhāyatanaṃ, rasāyatanaṃ, kāyāyatanaṃ, ­phoṭṭhab­bā­yatanaṃ, manāyatanaṃ, dhammāyatanaṃ.
The eye sense-base, visible sense-base, ear sense-base, audible sense-base, nose sense-base, odorous sense-base, tongue sense-base, sapid sense-base, body sense-base, tangible sense-base, mind sense-base, ideational sense-base.
Cakkhuṃ aniccaṃ dukkhaṃ anattā vipari­ṇāma­dhammaṃ.
The eye is impermanent, suffering, without soul, a changeable thing;
Rūpā aniccā dukkhā anattā vipari­ṇāma­dhammā.
visible (objects) are impermanent, suffering, without soul, changeable things.
Sotaṃ aniccaṃ dukkhaṃ anattā vipari­ṇāma­dhammaṃ.
The ear is impermanent, suffering, without soul, a changeable thing;
Saddā aniccā dukkhā anattā vipari­ṇāma­dhammā.
audible (objects) are impermanent, suffering, without soul, changeable things.
Ghānaṃ aniccaṃ dukkhaṃ anattā vipari­ṇāma­dhammaṃ.
The nose is impermanent, suffering, without soul, a changeable thing;
Gandhā aniccā dukkhā anattā vipari­ṇāma­dhammā.
odorous (objects) are impermanent, suffering, without soul, changeable things.
Jivhā aniccā dukkhā anattā vipari­ṇāma­dhammā.
The tongue is impermanent, suffering, without soul, a changeable thing;
Rasā aniccā dukkhā anattā vipari­ṇāma­dhammā.
sapid (objects) are impermanent, suffering, without soul, changeable things.
Kāyo anicco dukkho anattā vipari­ṇāma­dhammo.
The body is impermanent, suffering, without soul, a changeable thing;
Phoṭṭhabbā aniccā dukkhā anattā vipari­ṇāma­dhammā.
tangible (objects) are impermanent, suffering, without soul, changeable things.
Mano anicco dukkho anattā vipari­ṇāma­dhammo.
The mind is impermanent, suffering, without soul, a changeable thing;
Dhammā aniccā dukkhā anattā vipari­ṇāma­dhammā.
ideational (objects) are impermanent, suffering, without soul, changeable things.
Suttan­ta­bhājanī­yaṃ.
(Here Ends) Analysis According To The Discourses

2.2 - Analysis According To Abhidhamma



2. Abhi­dham­ma­-bhājanīya
2.2. Analysis According To Abhidhamma

* 12 sense bases: first 6 are internal ‘organs’


Dvāda­sāyata­nāni—
The twelve sense-bases are:
cakkhāyatanaṃ, sotāyatanaṃ, ghānāyatanaṃ, jivhāyatanaṃ, kāyāyatanaṃ, manāyatanaṃ, rūpāyatanaṃ, saddāyatanaṃ, gandhāyatanaṃ, rasāyatanaṃ, ­phoṭṭhab­bā­yatanaṃ, dhammāyatanaṃ.
The eye sense-base, ear sense-base, nose sense-base, tongue sense-base, body sense-base, mind sense-base, visible sense-base, audible sense-base, odorous sense-base, sapid sense-base, tangible sense-base, ideational sense-base.
Tattha katamaṃ cakkhāyatanaṃ?
Therein what is eye sense-base?
Yaṃ cakkhu catunnaṃ mahābhūtānaṃ upādāya pasādo atta­bhāva­pariyā­panno anidassano sappaṭigho,
That eye which, deriving from the four great essentials, is sensitive surface, included in the body, invisible, impingent;
yena cakkhunā anidassanena sappaṭighena rūpaṃ sanidassanaṃ sappaṭighaṃ passi vā passati vā passissati vā passe vā,
by means of which invisible impingent eye (one) saw, sees, will see or may see visible impingent visible (object);
cakkhumpetaṃ
this is eye;
­cak­khā­ya­tanam­petaṃ
this is eye sense-base;
cak­khu­dhātu­pesā
this is eye element;
cak­khun­dri­yam­petaṃ
this is faculty of eye;
lokopeso
this is a world;
dvārāpesā
this is a door;
samuddopeso
this is an ocean;
paṇḍarampetaṃ
this is lucence;
khettampetaṃ
this is a field;
vatthumpetaṃ
this is a basis;
nettampetaṃ
this is a guide;
nayanampetaṃ
this is guidance;
orimaṃ tīrampetaṃ
this is the near shore;
suñño gāmopeso.
this is an empty village.
Idaṃ vuccati “cakkhāyatanaṃ”.
This is called eye sense-base.
(1)
(1)
Tattha katamaṃ sotāyatanaṃ?
Therein what is ear sense-base?
Yaṃ sotaṃ catunnaṃ mahābhūtānaṃ upādāya pasādo atta­bhāva­pariyā­panno anidassano sappaṭigho,
That ear which, deriving from the four great essentials, is sensitive surface, included in the body, invisible, impingent;
yena sotena anidassanena sappaṭighena saddaṃ anidassanaṃ sappaṭighaṃ suṇi vā suṇāti vā suṇissati vā suṇe vā,
by means of which invisible impingent ear (one) heard, hears, will hear or may hear invisible impingent audible (object);
sotampetaṃ
this is ear;
sotāyata­nam­petaṃ
this is ear sense-base;
sotadhātupesā
this is ear element;
sotin­driyam­petaṃ
this is faculty of ear;
lokopeso
this is a world;
dvārāpesā
this is a door;
samuddopeso
this is an ocean;
paṇḍarampetaṃ
this is lucence;
khettampetaṃ
this is a field;
vatthumpetaṃ
this is a basis;
orimaṃ tīrampetaṃ
this is the near shore;
suñño gāmopeso.
this is an empty village.
Idaṃ vuccati “sotāyatanaṃ”.
This is called ear sense-base.
(2)
(2)
Tattha katamaṃ ghānāyatanaṃ?
Therein what is nose sense-base?
Yaṃ ghānaṃ catunnaṃ mahābhūtānaṃ upādāya pasādo atta­bhāva­pariyā­panno anidassano sappaṭigho,
That nose which, deriving from the four great essentials, is sensitive surface, included in the body, invisible, impingent;
yena ghānena anidassanena sappaṭighena gandhaṃ anidassanaṃ sappaṭighaṃ ghāyi vā ghāyati vā ghāyissati vā ghāye vā,
by means of which invisible impingent nose (one) smelled, smells, will smell or may smell invisible impingent odorous (object);
ghānampetaṃ ­
this is nose;
ghā­nāyata­nam­petaṃ
this is nose sense-base;
ghānadhātupesā
this is nose element;
­ghānin­driyam­petaṃ
this is faculty of nose;
lokopeso
this is a world;
dvārāpesā
this is a door;
samuddopeso
this is an ocean;
paṇḍarampetaṃ
this is lucence;
khettampetaṃ
this is a field;
vatthumpetaṃ
this is a basis;
orimaṃ tīrampetaṃ
this is the near shore;
suñño gāmopeso.
this is an empty village.
Idaṃ vuccati “ghānāyatanaṃ”.
This is called nose sense-base.
(3)
(3)
Tattha katamaṃ jivhāyatanaṃ?
Therein what is tongue sense-base?
Yā jivhā catunnaṃ mahābhūtānaṃ upādāya pasādo atta­bhāva­pariyā­panno anidassano sappaṭigho,
That tongue which, deriving from the four great essentials, is sensitive surface, included in the body, invisible, impingent;
yāya jivhāya anidassanāya sappaṭighāya rasaṃ anidassanaṃ sappaṭighaṃ sāyi vā sāyati vā sāyissati vā sāye vā,
by means of which invisible impingent tongue (one) tasted, tastes, will taste or may taste invisible impingent sapid (object);
jivhāpesā
this is tongue;
jiv­hāyata­nam­petaṃ
this is tongue sense-base;
jivhādhātupesā
this is tongue element;
jiv­hin­driyam­petaṃ
this is faculty of tongue;
lokopeso
this is a world;
dvārāpesā
this is a door;
samuddopeso
this is an ocean;
paṇḍarampetaṃ
this is lucence;
khettampetaṃ
this is a field;
vatthumpetaṃ
this is a basis;
orimaṃ tīrampetaṃ
this is the near shore;
suñño gāmopeso.
this is an empty village.
Idaṃ vuccati “jivhāyatanaṃ”.
This is called tongue sense-base.
(4)
(4)
Tattha katamaṃ kāyāyatanaṃ?
Therein what is body sense-base?
Yo kāyo catunnaṃ mahābhūtānaṃ upādāya pasādo atta­bhāva­pariyā­panno anidassano sappaṭigho,
That body which, deriving from the four great essentials, is sensitive surface, included in the body, invisible, impingent;
yena kāyena anidassanena sappaṭighena phoṭṭhabbaṃ anidassanaṃ sappaṭighaṃ phusi vā phusati vā phusissati vā phuse vā,
by means of which invisible impingent body (one) touched, touches, will touch or may touch invisible impingent tangible (object);
kāyopeso
this is body;
kāyāyata­nam­petaṃ
this is body sense-base;
kāyadhātupesā
this is body element;
kāyindriyam­petaṃ
this is faculty of body;
lokopeso
this is a world;
dvārāpesā
this is a door;
samuddopeso
this is an ocean;
paṇḍarampetaṃ
this is lucence;
khettampetaṃ
this is a field;
vatthumpetaṃ
this is a basis;
orimaṃ tīrampetaṃ
this is the near shore;
suñño gāmopeso.
this is an empty village.
Idaṃ vuccati “kāyāyatanaṃ”.
This is called body sense-base.
(5)
(5)
Tattha katamaṃ manāyatanaṃ?
Therein what is mind sense-base?
Ekavidhena manāyatanaṃ—
Mind sense-base by way of singlefold division:
phassa­sam­payut­taṃ.
Is associated with contact.
Duvidhena manāyatanaṃ—
Mind sense-base by way of twofold division:
atthi sahetukaṃ,
Is accompanied by root;
atthi ahetukaṃ.
is not accompanied by root.

#6 mind sense base gets long treatment


Tividhena manāyatanaṃ—
Mind sense-base by way of threefold division:
atthi kusalaṃ,
Is skilful;
atthi akusalaṃ,
is unskilful;
atthi abyākataṃ.
is neither-skilful-nor-unskilful.
Catubbidhena manāyatanaṃ—
Mind sense-base by way of fourfold division:
atthi kāmāvacaraṃ,
Is characteristic of the plane of desire;
atthi rūpāvacaraṃ,
is characteristic of the plane of form;
atthi arūpāvacaraṃ,
is characteristic of the formless plane;
atthi apariyāpannaṃ.
is not included (i.e. is supramundane).
Pañcavidhena manāyatanaṃ—
Mind sense-base by way of fivefold division:
atthi sukhin­driya­sam­payut­taṃ,
Is associated with the faculty of pleasure (physical);
atthi duk­khin­driya­sam­payut­taṃ,
is associated with the faculty of pain (physical);
atthi soma­nassin­driya­sam­payut­taṃ,
is associated with the faculty of mental pleasure;
atthi doma­nassin­driya­sam­payut­taṃ,
is associated with the faculty of mental pain;
atthi upekkhin­driya­sam­payut­taṃ.
is associated with the faculty of indifference.
Chabbidhena manāyatanaṃ—
Mind sense-base by way of sixfold division:
cakkhuviññāṇaṃ,
Eye consciousness;
sotaviññāṇaṃ,
ear consciousness;
ghānaviññāṇaṃ,
nose consciousness;
jivhāviññāṇaṃ,
tongue consciousness;
kāyaviññāṇaṃ,
body consciousness;
manoviññāṇaṃ.
mind consciousness.
Evaṃ chabbidhena manāyatanaṃ.
Thus is mind sense-base by way of sixfold division.
Sattavidhena manāyatanaṃ—
Mind sense-base by way of sevenfold division:
cakkhuviññāṇaṃ,
Eye consciousness;
sotaviññāṇaṃ,
ear consciousness;
ghānaviññāṇaṃ,
nose consciousness;
jivhāviññāṇaṃ,
tongue consciousness;
kāyaviññāṇaṃ,
body consciousness;
manodhātu,
mind element;
mano­viñ­ñā­ṇa­dhātu.
mind-consciousness-element.
Evaṃ sattavidhena manāyatanaṃ.
Thus is mind sense-base by way of sevenfold division.
Aṭṭhavidhena manāyatanaṃ—
Mind sense-base by way of eightfold division:
cakkhuviññāṇaṃ,
Eye consciousness;
sotaviññāṇaṃ,
ear consciousness;
ghānaviññāṇaṃ,
nose consciousness;
jivhāviññāṇaṃ,
tongue consciousness;
kāyaviññāṇaṃ atthi sukhasahagataṃ,
body consciousness that is accompanied by pleasure,
atthi duk­kha­saha­gataṃ,
that is accompanied by pain;
manodhātu,
mind element;
mano­viñ­ñā­ṇa­dhātu.
mind-consciousness-element.
Evaṃ aṭṭhavidhena manāyatanaṃ.
Thus is mind sense-base by way of eightfold division.
Navavidhena manāyatanaṃ—
Mind sense-base by way of ninefold division:
cakkhuviññāṇaṃ,
Eye consciousness;
sotaviññāṇaṃ,
ear consciousness;
ghānaviññāṇaṃ,
nose consciousness;
jivhāviññāṇaṃ,
tongue consciousness;
kāyaviññāṇaṃ,
body consciousness;
manodhātu,
mind element;
mano­viñ­ñā­ṇa­dhātu atthi kusalaṃ,
mind-consciousness-element that is skilful,
atthi akusalaṃ,
that is unskilful,
atthi abyākataṃ.
that is neither-skilful-nor-unskilful.
Evaṃ navavidhena manāyatanaṃ.
Thus is mind sense-base by way of ninefold division.
Dasavidhena manāyatanaṃ—
Mind sense-base by way of tenfold division:
cakkhuviññāṇaṃ,
Eye consciousness;
sotaviññāṇaṃ,
ear consciousness;
ghānaviññāṇaṃ,
nose consciousness;
jivhāviññāṇaṃ,
tongue consciousness;
kāyaviññāṇaṃ atthi sukhasahagataṃ,
body
atthi duk­kha­saha­gataṃ,
consciousness that is accompanied by pleasure, that is accompanied by pain;
manodhātu,
mind element;
mano­viñ­ñā­ṇa­dhātu atthi kusalaṃ,
mind-consciousness-element that is skilful,
atthi akusalaṃ,
that is unskilful,
atthi abyākataṃ.
that is neither-skilful-nor-unskilful.
Evaṃ dasavidhena manāyatanaṃ.
Thus is mind sense-base by way of tenfold division.
Ekavidhena manāyatanaṃ—
Mind sense-base by way of singlefold division:
phassa­sam­payut­taṃ.
Is associated with contact.
Duvidhena manāyatanaṃ—
Mind sense-base by way of twofold division:
atthi sahetukaṃ,
Is accompanied by root;
atthi ahetukaṃ.
is not accompanied by root.
Tividhena manāyatanaṃ—
Mind sense-base by way of threefold division:
atthi sukhāya vedanāya sampayuttaṃ,
Is associated with pleasant feeling;
atthi dukkhāya vedanāya sampayuttaṃ,
is associated with painful feeling;
atthi aduk­kha­ma­su­khāya vedanāya sampayuttaṃ … pe ….
is associated with neither-painful-nor-pleasant feeling. See sections 122–149 inclusive.
Evaṃ bahuvidhena manāyatanaṃ.
Thus is mind sense-base by way of manifold division.
Idaṃ vuccati “manāyatanaṃ”.
This is called mind sense-base.
(6)
(6)

* 12 sense bases, latter 6 are external objects to perceive


Tattha katamaṃ rūpāyatanaṃ?
Therein what is visible sense-base?
Yaṃ rūpaṃ catunnaṃ mahābhūtānaṃ upādāya vaṇṇanibhā sanidassanaṃ sappaṭighaṃ nīlaṃ pītakaṃ lohitakaṃ odātaṃ kāḷakaṃ mañjiṭṭhakaṃ hari harivaṇṇaṃ ambaṅ­kura­vaṇṇaṃ dīghaṃ rassaṃ aṇuṃ thūlaṃ vaṭṭaṃ parimaṇḍalaṃ caturassaṃ chaḷaṃsaṃ aṭṭhaṃsaṃ soḷasaṃsaṃ ninnaṃ thalaṃ chāyā ātapo āloko andhakāro abbhā mahikā dhūmo rajo canda­maṇḍa­lassa vaṇṇanibhā sūriya­maṇḍa­lassa vaṇṇanibhā tārakarūpānaṃ vaṇṇanibhā ādāsa­maṇḍa­lassa vaṇṇanibhā maṇi­saṅ­kha­mutta­veḷu­riyassa vaṇṇanibhā jāta­rūpa­rajatassa vaṇṇanibhā,
That visible (object) which, deriving from the four great essentials, is of shining appearance, visible, impingent, blue, yellow, red, white, black, crimson, green, gold-colour, the colour of a mango bud, long, short, small, big, circular, spherical, square, hexagonal, octagonal, sixteen-cornered, low, high, shady, glowing, light, dark, dull, misty, smoky, dusty, of the shining appearance of the moon’s disc, of the shining appearance of the sun’s disc, of the shining appearance of stellar bodies, of the shining appearance of a mirror’s disc, of the shining appearance of a gem, shell, pearl, cat’s-eye, of the shining appearance of gold and silver;
yaṃ vā panaññampi atthi rūpaṃ catunnaṃ mahābhūtānaṃ upādāya vaṇṇanibhā sanidassanaṃ sappaṭighaṃ,
or whatever other visible (object) there is, deriving from the four great essentials, of shining appearance, visible, impingent;
yaṃ rūpaṃ sanidassanaṃ sappaṭighaṃ cakkhunā anidassanena sappaṭighena passi vā passati vā passissati vā passe vā,
that visible impingent visible (object) which (one) saw, sees, will see or may see by means of invisible impingent eye;
rūpampetaṃ
this is visible (object);
rūpāyata­nam­petaṃ
this is visible sense-base;
rūpadhātupesā.
this is visible element.
Idaṃ vuccati “rūpāyatanaṃ”.
This is called visible sense-base.
(7)
(7)
Tattha katamaṃ saddāyatanaṃ?
Therein what is audible sense-base?
Yo saddo catunnaṃ mahābhūtānaṃ upādāya anidassano sappaṭigho bherisaddo mudiṅgasaddo saṅkhasaddo paṇavasaddo gītasaddo vāditasaddo sammasaddo pāṇisaddo sattānaṃ nigghosasaddo dhātūnaṃ san­nighā­ta­saddo vātasaddo udakasaddo manussasaddo amanussasaddo,
That audible (object) which, deriving from the four great essentials, is invisible, impingent, drum sound, tabor sound, conch shell sound, tom-tom sound, song sound, musical sound, cymbal sound, manual sound, the sound of beings, the sound of the concussion of things, wind sound, water sound, human sound, non-human sound;
yo vā panaññopi atthi saddo catunnaṃ mahābhūtānaṃ upādāya anidassano sappaṭigho,
or whatever other audible (object) there is, deriving from the four great essentials, invisible, impingent;
yaṃ saddaṃ anidassanaṃ sappaṭighaṃ sotena anidassanena sappaṭighena suṇi vā suṇāti vā suṇissati vā suṇe vā,
that invisible impingent audible (object) which (one) heard, hears, will hear or may hear by means of invisible impingent ear;
saddopeso
this is audible (object);
sad­dāyata­nam­petaṃ
this is audible sense-base;
saddadhātupesā.
this is audible element.
Idaṃ vuccati “saddāyatanaṃ”.
This is called audible sense-base.
(8)
(8)
Tattha katamaṃ gandhāyatanaṃ?
Therein what is odorous sense-base?
Yo gandho catunnaṃ mahābhūtānaṃ upādāya anidassano sappaṭigho mūlagandho sāragandho tacagandho pattagandho pupphagandho phalagandho āmagandho vissagandho sugandho duggandho,
That odorous (object) which, deriving from the four great essentials, is invisible, impingent, the odour of roots, the odour of sap, the odour of bark, the odour of leaves, the odour of flowers, the odour of fruit, the odour of raw things, putrid odour, pleasant odour, unpleasant odour;
yo vā panaññopi atthi gandho catunnaṃ mahābhūtānaṃ upādāya anidassano sappaṭigho,
or whatever other odorous (object) there is, deriving from the four great essentials, invisible, impingent;
yaṃ gandhaṃ anidassanaṃ sappaṭighaṃ ghānena anidassanena sappaṭighena ghāyi vā ghāyati vā ghāyissati vā ghāye vā,
that invisible impingent odorous (object) which (one) smelled, smells, will smell or may smell by means of invisible impingent nose;
gandhopeso
this is odorous (object);
gan­dhāyata­nam­petaṃ
this is odorous sense-base;
gandha­dhātu­pesā.
this is odorous element.
Idaṃ vuccati “gandhāyatanaṃ”.
This is called odorous sense-base.
(9)
(9)
Tattha katamaṃ rasāyatanaṃ?
Therein what is sapid sense-base?
Yo raso catunnaṃ mahābhūtānaṃ upādāya anidassano sappaṭigho mūlaraso khandharaso tacaraso pattaraso puppharaso phalaraso ambilaṃ madhuraṃ tittakaṃ kaṭukaṃ loṇikaṃ khārikaṃ lambikaṃ kasāvo sādu asādu,
That sapid (object) which, deriving from the four great essentials, is invisible, impingent, the taste of roots, the taste of stems, the taste of bark, the taste of leaves, the taste of flowers, the taste of fruits, sour, sweet, bitter, pungent, salt, alkaline, sweet-acrid, acrid, nice, nauseous;
yo vā panaññopi atthi raso catunnaṃ mahābhūtānaṃ upādāya anidassano sappaṭigho,
or whatever other sapid (object) there is, deriving from the four great essentials, invisible, impingent;
yaṃ rasaṃ anidassanaṃ sappaṭighaṃ jivhāya anidassanāya sappaṭighāya sāyi vā sāyati vā sāyissati vā sāye vā,
that invisible impingent sapid (object) which (one) tasted, tastes, will taste or may taste by means of invisible impingent tongue;
rasopeso
this is sapid (object);
rasāyata­nam­petaṃ
this is sapid sense-base;
rasadhātupesā.
this is sapid element.
Idaṃ vuccati “rasāyatanaṃ”.
This is called sapid sense-base.
(10)
(10)
Tattha katamaṃ ­phoṭṭhab­bā­yatanaṃ?
Therein what is tangible sense-base?
Pathavīdhātu tejodhātu vāyodhātu kakkhaḷaṃ mudukaṃ saṇhaṃ pharusaṃ sukha­samphas­saṃ duk­kha­samphas­saṃ garukaṃ lahukaṃ,
The element of extension, element of heat, element of motion, hard, soft, smooth, rough, pleasant contact, painful contact, heavy, light;
yaṃ phoṭṭhabbaṃ anidassanaṃ sappaṭighaṃ kāyena anidassanena sappaṭighena phusi vā phusati vā phusissati vā phuse vā,
that invisible impingent tangible (object) which (one) touched, touches, will touch or may touch by means of invisible impingent body;
phoṭṭhabbopeso
this is tangible (object);
­phoṭṭhab­bā­yatanam­petaṃ
this is tangible sense-base;
­phoṭṭhab­ba­dhātu­pesā.
this is tangible element.
Idaṃ vuccati “­phoṭṭhab­bā­yatanaṃ”.
This is called tangible sense-base.
(11)
(11)

#12 dhamma (mind objects) gets long treatment


Tattha katamaṃ dhammāyatanaṃ?
Therein what is ideational sense-base?
Vedanākkhandho, saññākkhandho, saṅ­khā­rak­khan­dho, yañca rūpaṃ ani­dassa­na­ap­paṭi­ghaṃ dhammā­yatana­pariyā­pannaṃ,
The aggregate of feeling, aggregate of perception, aggregate of volitional activities and that invisible non-impingent form included in the ideational sense-base;
asaṅkhatā ca dhātu.
the unconditioned element.
Tattha katamo vedanākkhandho?
Therein what is the aggregate of feeling?
Ekavidhena vedanākkhandho—
The aggregate of feeling by way of singlefold division:
­phassasam­payutto.
Is associated with contact.
Duvidhena vedanākkhandho—
The aggregate of feeling by way of twofold division:
atthi sahetuko,
Is accompanied by root;
atthi ahetuko.
is not accompanied by root.
Tividhena vedanākkhandho—
The aggregate of feeling by way of threefold division;
atthi kusalo,
Is skilful;
atthi akusalo,
is unskilful;
atthi abyākato … pe …
is neither-skilful-nor-unskilful. See sections 34–61 inclusive.
evaṃ dasavidhena vedanākkhandho … pe …
Thus is the aggregate of feeling by way of tenfold division.
evaṃ bahuvidhena vedanākkhandho.
Thus is the aggregate of feeling by way of manifold division.
Ayaṃ vuccati “vedanākkhandho”.
This is called the aggregate of feeling.
(1)
(1)
Tattha katamo saññākkhandho?
Therein what is the aggregate of perception?
Ekavidhena saññākkhandho—
The aggregate of perception by way of singlefold division:
­phassasam­payutto.
Is associated with contact.
Duvidhena saññākkhandho—
The aggregate of perception by way of twofold division:
atthi sahetuko,
Is accompanied by root;
atthi ahetuko.
is not accompanied by root.
Tividhena saññākkhandho—
The aggregate of perception by way of threefold division:
atthi kusalo,
Is skilful;
atthi akusalo,
is unskilful;
atthi abyākato … pe …
is neither-skilful-nor-unskilful. See section 62.
evaṃ dasavidhena saññākkhandho … pe …
Thus is the aggregate of perception by way of tenfold division. See sections 63–91 inclusive.
evaṃ bahuvidhena saññākkhandho.
Thus is the aggregate of perception by way of manifold division.
Ayaṃ vuccati “saññākkhandho”.
This is called the aggregate of perception.
(2)
(2)
Tattha katamo saṅ­khā­rak­khan­dho?
Therein what is the aggregate of volitional activities?
Ekavidhena saṅ­khā­rak­khan­dho—
The aggregate of volitional activities by way of singlefold division:
citta­sam­payutto.
Is associated with consciousness.
Duvidhena saṅ­khā­rak­khan­dho—
The aggregate of volitional activities by way of twofold division:
atthi hetu,
Is root;
atthi na hetu.
is not root.
Tividhena saṅ­khā­rak­khan­dho—
The aggregate of volitional activities by way of threefold division:
atthi kusalo,
Is skilful;
atthi akusalo,
is unskilful;
atthi abyākato … pe …
is neither-skilful-nor-unskilful. See section 92.
evaṃ dasavidhena saṅ­khā­rak­khan­dho … pe …
Thus is the aggregate of volitional activities by way of tenfold division. See sections 93–120 inclusive.
evaṃ bahuvidhena saṅ­khā­rak­khan­dho.
Thus is the aggregate of volitional activities by way of manifold division.
Ayaṃ vuccati “saṅ­khā­rak­khan­dho”.
This is called the aggregate of volitional activities.
(3)
(3)
Tattha katamaṃ rūpaṃ ani­dassa­na­ap­paṭi­ghaṃ dhammā­yatana­pariyā­pannaṃ?
Therein what is invisible non-impingent form included in ideational sense-base?
Itthindriyaṃ purisindriyaṃ … pe …
The faculty of femininity, faculty of masculinity; See Dhammasaṅgaṇī section 595.
kabaḷīkāro āhāro.
the nutrient factor of food.
Idaṃ vuccati rūpaṃ “ani­dassa­na­ap­paṭi­ghaṃ dhammā­yatana­pariyā­pannaṃ”.
This is called invisible non-impingent form included in ideational sense-base.
(4)
(4)
Tattha katamā asaṅkhatā dhātu?
Therein what is the unconditioned element?
Rāgakkhayo,
The destruction of lust;
dosakkhayo,
the destruction of hatred;
mohakkhayo—
the destruction of delusion.
ayaṃ vuccati “asaṅkhatā dhātu”.
This is called the unconditioned element.
(5)
(5)
Idaṃ vuccati dhammāyatanaṃ.
This is called ideational sense-base.
Abhi­dham­ma­bhājanī­yaṃ.
(Here Ends) Analysis According To Abhidhamma

2.3 - Interrogation



2.3. Interrogation
3. Pañhāpucchaka
The twelve sense-bases are:
Dvāda­sāyata­nāni—cakkhāyatanaṃ, rūpāyatanaṃ, sotāyatanaṃ, saddāyatanaṃ, ghānāyatanaṃ, gandhāyatanaṃ, jivhāyatanaṃ, rasāyatanaṃ, kāyāyatanaṃ, ­phoṭṭhab­bā­yatanaṃ, manāyatanaṃ, dhammāyatanaṃ.
The eye sense-base, visible sense-base, ear sense-base, audible sense-base, nose sense-base, odorous sense-base, tongue sense-base, sapid sense-base, body sense-base, tangible sense-base, mind sense-base, ideational sense-base.
Of the twelve sense-bases how many are skilful;
Dvādasannaṃ āyatanānaṃ kati kusalā, kati akusalā, kati abyākatā … pe … kati saraṇā, kati araṇā?
how many unskilful;
how many neither-skilful-nor-unskilful.
Remaining appropriate triplets and couplets.
How many with cause of bewailing;
how many without cause of bewailing?
2.3.1. The Triplets
3.1. Tika
Ten sense-bases are neither-skilful-nor-unskilful.
Dasāyatanā abyākatā.
Two sense-bases sometimes are skilful;
Dvāyatanā siyā kusalā,
sometimes are unskilful;
siyā akusalā,
sometimes are neither-skilful-nor-unskilful.
siyā abyākatā.
(1)
Ten sense-bases should not be said to be either, associated with pleasant feeling;
Dasāyatanā na vattabbā—“sukhāya vedanāya sampayuttā”tipi, “dukkhāya vedanāya sampayuttā”tipi, “aduk­kha­ma­su­khāya vedanāya sampayuttā”tipi.
associated with painful feeling or associated with neither-painful-nor-pleasant feeling.
Manāyatanaṃ siyā sukhāya vedanāya sampayuttaṃ, siyā dukkhāya vedanāya sampayuttaṃ, siyā aduk­kha­ma­su­khāya vedanāya sampayuttaṃ.
Mind sense-base sometimes is associated with pleasant feeling;
Dhammāyatanaṃ siyā sukhāya vedanāya sampayuttaṃ, siyā dukkhāya vedanāya sampayuttaṃ, siyā aduk­kha­ma­su­khāya vedanāya sampayuttaṃ, siyā na vattabbaṃ—“sukhāya vedanāya sampayuttan”tipi, “dukkhāya vedanāya sampayuttan”tipi, “aduk­kha­ma­su­khāya vedanāya sampayuttan”tipi.
sometimes is associated with painful feeling;
(2)
sometimes is associated with neither-painful-nor-pleasant feeling.
Ideational sense-base sometimes is associated with pleasant feeling;
Dasāyatanā neva­vipāka­navi­pā­ka­dham­ma­dhammā.
sometimes is associated with painful feeling;
Dvāyatanā siyā vipākā, siyā vipā­ka­dham­ma­dhammā, siyā neva­vipāka­navi­pā­ka­dham­ma­dhammā.
sometimes is associated with neither-painful-nor-pleasant feeling;
(3)
sometimes should not be said to be either, associated with pleasant feeling;
associated with painful feeling or associated with neither-painful-nor-pleasant feeling.
Pañcāyatanā upādin­nu­pādā­niyā.
Ten sense-bases are neither resultants nor productive of resultants.
Saddāyatanaṃ anupā­din­nu­pādā­niyaṃ.
Two sense-bases sometimes are resultants;
Cattāro āyatanā siyā upādin­nu­pādā­niyā, siyā anupā­dinnu­pādā­niyā, siyā anupādāniyā.
sometimes are productive of resultants;
Dvāyatanā siyā upādin­nu­pādā­niyā, siyā anupā­dinnu­pādā­niyā, siyā anupādin­na­anupā­dā­niyā.
sometimes are neither resultants nor productive of resultants.
(4)
Dasāyatanā asaṃ­kiliṭ­ṭha­saṃki­lesikā.
Five sense-bases are grasped (by craving and false view), are objects of the graspings.
Dvāyatanā siyā saṃ­kiliṭ­ṭha­saṃki­lesikā, siyā asaṃ­kiliṭ­ṭha­saṃki­lesikā, siyā asaṃ­kiliṭ­ṭha­asaṃ­ki­lesikā.
Audible sense-base is not grasped, is the object of the graspings.
(5)
Four sense-bases sometimes are grasped, are objects of the graspings;
sometimes are not grasped, are objects of the graspings.
Dasāyatanā avitak­ka­avi­cārā.
Two sense-bases sometimes are grasped, are objects of the graspings;
Manāyatanaṃ siyā savitak­ka­sa­vicāraṃ, siyā avitak­ka­vicāra­mattaṃ, siyā avitak­ka­a­vicāraṃ.
sometimes are not grasped, are objects of the graspings;
Dhammāyatanaṃ siyā savitak­ka­sa­vicāraṃ, siyā avitak­ka­vicāra­mattaṃ, siyā avitak­ka­a­vicāraṃ, siyā na vattabbaṃ—“savitak­ka­sa­vicāran”tipi, “avitak­ka­vicāra­mattan”tipi, “avitak­ka­a­vicāran”tipi.
sometimes are not grasped, are not objects of the graspings.
(6)
Ten sense-bases are not corrupt, are objects of the corruptions.
Two sense-bases sometimes are corrupt, are objects of the corruptions;
Dasāyatanā na vattabbā—“pītisahagatā”tipi, “sukhasahagatā”tipi, “upekkhā­saha­gatā”tipi.
sometimes are not corrupt, are objects of the corruptions;
Dvāyatanā siyā pītisahagatā, siyā sukhasahagatā, siyā upekkhā­saha­gatā, siyā na vattabbā—“pītisahagatā”tipi, “sukhasahagatā”tipi, “upekkhā­saha­gatā”tipi.
sometimes are not corrupt, are not objects of the corruptions.
(7)
Ten sense-bases
are without directed-thought, without evaluation.
Dasāyatanā neva dassanena na bhāvanāya pahātabbā.
Mind sense-base sometimes is accompanied by directed-thought, accompanied by evaluation;
Dvāyatanā siyā dassanena pahātabbā, siyā bhāvanāya pahātabbā, siyā neva dassanena na bhāvanāya pahātabbā.
sometimes is without directed-thought, evaluation only;
(8)
sometimes is without directed-thought, without evaluation.
Ideational sense-base sometimes is accompanied by directed-thought, accompanied by evaluation;
Dasāyatanā neva dassanena na bhāvanāya pahātab­ba­hetukā.
sometimes is without directed-thought, evaluation only;
Dvāyatanā siyā dassanena na pahātab­ba­hetukā, siyā bhāvanāya pahātab­ba­hetukā, siyā neva dassanena na bhāvanāya pahātab­ba­hetukā.
sometimes is without directed-thought, without evaluation;
(9)
sometimes should not be said to be either, accompanied by directed-thought, accompanied by evaluation;
without directed-thought, evaluation only or without directed-thought, without evaluation.
Dasāyatanā nevāca­yagāmi­nāpa­caya­gāmino.
Ten sense-bases should not be said to be either, accompanied by rapture;
Dvāyatanā siyā ācayagāmino, siyā apacayagāmino, siyā nevāca­yagāmi­nāpa­caya­gāmino.
accompanied by pleasure or accompanied by indifference.
(10)
Two sense-bases sometimes are accompanied by rapture;
Dasāyatanā neva­sekkha­nā­sekkhā.
sometimes are accompanied by pleasure;
Dvāyatanā siyā sekkhā, siyā asekkhā, siyā neva­sekkha­nā­sekkhā.
sometimes are accompanied by indifference;
(11)
sometimes should not be said to be either, accompanied by rapture;
accompanied by pleasure or accompanied by indifference.
Dasāyatanā parittā.
Dvāyatanā siyā parittā, siyā mahaggatā, siyā appamāṇā.
(12)
Ten sense-bases are not to be abandoned either by the first path or by the subsequent paths.
Two sense-bases sometimes are to be abandoned by the first path;
Dasāyatanā anārammaṇā.
sometimes are to be abandoned by the subsequent paths;
Dvāyatanā siyā parittārammaṇā, siyā mahagga­tā­rammaṇā, siyā appa­māṇā­rammaṇā, siyā na vattabbā—“parittārammaṇā”tipi, “mahagga­tā­rammaṇā”tipi, “appa­māṇā­rammaṇā”tipi.
sometimes are not to be abandoned either by the first path or by the subsequent paths.
(13)
Ten sense-bases have no roots to be abandoned either by the first path or by the subsequent paths.
Two sense-bases sometimes have roots to be abandoned by the first path;
Dasāyatanā majjhimā.
sometimes have roots to be abandoned by the subsequent paths;
Dvāyatanā siyā hīnā, siyā majjhimā, siyā paṇītā.
sometimes have no roots to be abandoned either by the first path or by the subsequent paths.
(14)
Ten sense-bases are neither cumulative nor dispersive (of continuing rebirth and death).
Two sense-bases sometimes are cumulative;
Dasāyatanā aniyatā.
sometimes are dispersive;
Dvāyatanā siyā micchat­ta­niyatā, siyā sammattaniyatā, siyā aniyatā.
sometimes are neither cumulative nor dispersive.
(15)
Ten sense-bases are neither of the seven supramundane stages nor of the final supramundane stage.
Two sense-bases sometimes are of the seven supramundane stages;
Dasāyatanā anārammaṇā.
sometimes are of the final supramundane stage;
Dvāyatanā siyā maggārammaṇā, siyā maggahetukā, siyā maggādhipatino, siyā na vattabbā—“maggārammaṇā”tipi, “maggahetukā”tipi, “maggādhipatino”tipi.
sometimes are neither of the seven supramundane stages nor of the final supramundane stage.
(16)
Ten sense-bases are low.
Two sense-bases sometimes are low;
Pañcāyatanā siyā uppannā, siyā uppādino, na vattabbā—“anuppannā”ti.
sometimes are sublime;
Saddāyatanaṃ siyā uppannaṃ, siyā anuppannaṃ, na vattabbaṃ—“uppādī”ti.
sometimes are immeasurable.
Pañcāyatanā siyā uppannā, siyā anuppannā, siyā uppādino.
Ten sense-bases have no objects.
Dhammāyatanaṃ siyā uppannaṃ, siyā anuppannaṃ, siyā uppādī, siyā na vattabbaṃ—“uppannan”tipi, “anuppannan”tipi, “uppādī”tipi.
Two sense-bases sometimes have low objects;
(17)
sometimes have sublime objects;
sometimes have immeasurable objects;
Ekādasāyatanā siyā atītā, siyā anāgatā, siyā paccuppannā.
sometimes should not be said to have either, low objects;
Dhammāyatanaṃ siyā atītaṃ, siyā anāgataṃ, siyā paccuppannaṃ, siyā na vattabbaṃ—“atītan”tipi, “anāgatan”tipi, “paccuppannan”tipi.
sublime objects or immeasurable objects.
Dasāyatanā anārammaṇā.
Ten sense-bases are
(18)
intermediate.
Two sense-bases sometimes are inferior;
Dvāyatanā siyā atītārammaṇā, siyā anāgatārammaṇā, siyā ­pac­cup­pan­nā­rammaṇā, siyā na vattabbā—“atītārammaṇā”tipi, “anāgatārammaṇā”tipi, “­pac­cup­pan­nā­rammaṇā”tipi.
sometimes are intermediate;
(19)
sometimes are superior.
Ten sense-bases are of no fixed (resultant time).
Siyā ajjhattā, siyā bahiddhā, siyā ajjhat­ta­bahid­dhā.
Two sense-bases sometimes are false (dhammas with) fixed (resultant time);
(20)
sometimes are right (dhammas with) fixed (resultant time);
sometimes are of no fixed (resultant time).
Dasāyatanā anārammaṇā.
Dvāyatanā siyā ajjhat­tā­rammaṇā, siyā bahid­dhā­rammaṇā, siyā ajjhat­ta­bahid­dhā­rammaṇā, siyā na vattabbā—“ajjhat­tā­rammaṇā”tipi, “bahid­dhā­rammaṇā”tipi, “ajjhat­ta­bahid­dhā­rammaṇā”tipi.
(21)
Ten sense-bases have no objects.
Two sense-bases sometimes have path as their object;
Rūpāyatanaṃ sani­dassa­na­sappa­ṭi­ghaṃ.
sometimes have path as their cause;
Navāyatanā ani­dassa­na­sappa­ṭi­ghā.
sometimes have path as their dominating factor;
Dvāyatanā ani­dassa­na­ap­paṭi­ghā.
sometimes should not be said to have either, path as their object;
(22)
path as their cause or path as their dominating factor.
3
Five sense-bases sometimes are risen;
2. 3.
sometimes are bound to arise;
2 Duka
should not be said to be, not risen.
3
Audible sense-base sometimes is risen;
2.1.
sometimes is not risen;
Hetugocchaka
should not be said to be, bound to arise.
Five sense-bases sometimes are risen;
Ekādasāyatanā na hetū.
sometimes are not risen;
Dhammāyatanaṃ siyā hetu, siyā na hetu.
sometimes are bound to arise.
Dasāyatanā ahetukā.
Ideational sense-base sometimes is risen;
Dvāyatanā siyā sahetukā, siyā ahetukā.
sometimes is not risen;
Dasāyatanā hetuvippayuttā.
sometimes is bound to arise;
Dvāyatanā siyā hetusampayuttā, siyā hetuvippayuttā.
sometimes should not be said to be either, risen;
Dasāyatanā na vattabbā— “hetū ceva sahetukā cā”tipi, “sahetukā ceva na ca hetū”tipi.
not risen or bound to arise.
Manāyatanaṃ na vattabbaṃ—“hetu ceva sahetukañcā”ti, siyā sahetukañceva na ca hetu, siyā na vattabbaṃ—“sahetukañceva na ca hetū”ti.
Eleven sense-bases sometimes are past;
Dhammāyatanaṃ siyā hetu ceva sahetukañca, siyā sahetukañceva na ca hetu, siyā na vattabbaṃ—“hetu ceva sahetukañcā”tipi, “sahetukañceva na ca hetū”tipi.
sometimes are future;
Dasāyatanā na vattabbā— “hetū ceva hetusampayuttā cā”tipi, “hetusampayuttā ceva na ca hetū”tipi.
sometimes are present.
Manāyatanaṃ na vattabbaṃ—“hetu ceva hetu­sam­payut­tañcā”ti, siyā hetu­sam­payut­tañ­ceva na ca hetu, siyā na vattabbaṃ—“hetu­sam­payut­tañ­ceva na ca hetū”ti.
Ideational sense-base sometimes is past;
Dhammāyatanaṃ siyā hetu ceva hetu­sam­payut­tañca, siyā hetu­sam­payut­tañ­ceva na ca hetu, siyā na vattabbaṃ—“hetu ceva hetu­sam­payut­tañcā”tipi, “hetu­sam­payut­tañ­ceva na ca hetū”tipi.
sometimes is future;
Dasāyatanā na hetuahetukā.
sometimes is present;
Manāyatanaṃ siyā na hetusahetukaṃ, siyā na hetuahetukaṃ.
sometimes should not be said to be either, past;
Dhammāyatanaṃ siyā na hetusahetukaṃ, siyā na hetuahetukaṃ, siyā na vattabbaṃ— “na hetusahetukan”tipi, “na hetuahetukan”tipi.
future or present.
Ten sense-bases have no objects.
3
Two sense-bases sometimes have past objects;
2.2.
sometimes have future objects;
Cūḷantaraduka
sometimes have present objects;
sometimes
Ekādasāyatanā sappaccayā.
should not be said to have either, past objects;
Dhammāyatanaṃ siyā sappaccayaṃ, siyā appaccayaṃ.
future objects or present objects.
Ekādasāyatanā saṅkhatā.
(All sense-bases) Sometimes are internal;
Dhammāyatanaṃ siyā saṅkhataṃ, siyā asaṅkhataṃ.
sometimes are external;
Rūpāyatanaṃ sanidassanaṃ.
sometimes are both internal and external.
Ekādasāyatanā anidassanā.
Ten sense-bases have no objects.
Dasāyatanā sappaṭighā.
Two sense-bases sometimes have internal objects;
Dvāyatanā appaṭighā.
sometimes have external objects;
Dasāyatanā rūpā.
sometimes have both internal and external objects;
Manāyatanaṃ arūpaṃ.
sometimes should not be said to have either, internal objects;
Dhammāyatanaṃ siyā rūpaṃ, siyā arūpaṃ.
external objects or both internal and external objects.
Dasāyatanā lokiyā.
Visible sense-base is visible, is impingent.
Dvāyatanā siyā lokiyā, siyā lokuttarā; kenaci viññeyyā, kenaci na viññeyyā.
Nine sense-bases are not visible, are impingent.
Two sense-bases are not visible, are not impingent.
3
2.3.
2
Āsavagocchaka
3.2.
The Couplets
Ekādasāyatanā no āsavā.
Dhammāyatanaṃ siyā āsavo, siyā no āsavo.
Eleven sense-bases are not roots.
Dasāyatanā sāsavā.
Ideational sense-base sometimes is root;
Dvāyatanā siyā sāsavā, siyā anāsavā.
sometimes is not root.
Dasāyatanā āsava­vippa­yuttā.
Ten sense-bases are not accompanied by roots.
Dvāyatanā siyā āsava­sam­payuttā, siyā āsava­vippa­yuttā.
Two sense-bases sometimes are accompanied by roots;
Dasāyatanā na vattabbā— “āsavā ceva sāsavā cā”ti, sāsavā ceva no ca āsavā.
sometimes are not accompanied by roots.
Manāyatanaṃ na vattabbaṃ— “āsavo ceva sāsavañcā”ti, siyā sāsavañceva no ca āsavo, siyā na vattabbaṃ— “sāsavañceva no ca āsavo”ti.
Ten sense-bases are not associated with roots.
Dhammāyatanaṃ siyā āsavo ceva sāsavañca, siyā sāsavañceva no ca āsavo, siyā na vattabbaṃ—“āsavo ceva sāsavañcā”tipi, “sāsavañceva no ca āsavo”tipi.
Two sense-bases sometimes are associated with roots;
Dasāyatanā na vattabbā—“āsavā ceva āsava­sam­payuttā cā”tipi, “āsava­sam­payuttā ceva no ca āsavā”tipi.
sometimes are not associated with roots.
Manāyatanaṃ na vattabbaṃ—“āsavo ceva āsava­sam­payut­tañcā”ti, siyā āsava­sam­payut­tañ­ceva no ca āsavo, siyā na vattabbaṃ—“āsava­sam­payut­tañ­ceva no ca āsavo”ti.
Ten sense-bases should not be said to be, roots also
Dhammāyatanaṃ siyā āsavo ceva āsava­sam­payut­tañca, siyā āsava­sam­payut­tañ­ceva no ca āsavo, siyā na vattabbaṃ—“āsavo ceva āsava­sam­payut­tañcā”tipi, “āsava­sam­payut­tañ­ceva no ca āsavo”tipi.
accompanied by roots or accompanied by roots but are not roots.
Dasāyatanā āsava­vippa­yutta­sāsavā.
Mind sense-base should not be said to be, root also accompanied by root;
Dvāyatanā siyā āsava­vippa­yutta­sāsavā, siyā āsava­vippa­yutta­a­nāsavā, siyā na vattabbā— “āsava­vippa­yutta­sāsavā”tipi, “āsava­vippa­yutta­a­nāsavā”tipi.
(it) sometimes is accompanied by root but is not root;
sometimes should not be said to be, accompanied by root but is not root.
3
Ideational sense-base sometimes is root also accompanied by root;
2.4.
sometimes is accompanied by root but is not root;
Saṃ­yoja­na­goc­chaka
sometimes should not be said to be, root also accompanied by root or accompanied by root but is not root.
Ten sense-bases should not be said to be, roots also associated with roots or associated with roots but are not roots.
Ekādasāyatanā no saṃyojanā.
Mind sense-base should not be said to be, root also associated with root;
Dhammāyatanaṃ siyā saṃyojanaṃ, siyā no saṃyojanaṃ.
(it) sometimes is associated with root but is not root;
Dasāyatanā saṃyojaniyā.
sometimes should not be said to be, associated with root but is not root.
Dvāyatanā siyā saṃyojaniyā, siyā asaṃyojaniyā.
Ideational sense-base sometimes is root also associated with root;
Dasāyatanā saṃ­yoja­na­vippa­yuttā.
sometimes is associated with root but is not root;
Dvāyatanā siyā saṃ­yoja­na­sam­payuttā, siyā saṃ­yoja­na­vippa­yuttā.
sometimes should not be said to be, root also associated with root or associated with root but is not root.
Dasāyatanā na vattabbā—“saṃyojanā ceva saṃyojaniyā cā”ti, saṃyojaniyā ceva no ca saṃyojanā.
Ten sense-bases are not roots, are not accompanied by roots.
Manāyatanaṃ na vattabbaṃ— “saṃyojanañceva saṃyojaniyañcā”ti, siyā saṃyo­jani­yañ­ceva no ca saṃyojanaṃ, siyā na vattabbaṃ—“saṃyo­jani­yañ­ceva no ca saṃyojanan”ti.
Mind sense-base sometimes is not root, is accompanied by root;
Dhammāyatanaṃ siyā saṃyojanañceva saṃyojaniyañca, siyā saṃyo­jani­yañ­ceva no ca saṃyojanaṃ, siyā na vattabbaṃ—“saṃyojanañceva saṃyojaniyan”tipi, “saṃyo­jani­yañ­ceva no ca saṃyojanan”tipi.
sometimes is not root, is not accompanied by root.
Dasāyatanā na vattabbā—“saṃyojanā ceva saṃ­yoja­na­sam­payuttā cā”tipi, “saṃ­yoja­na­sam­payuttā ceva no ca saṃyojanā”tipi.
Ideational sense-base sometimes is not root, is accompanied by root;
Manāyatanaṃ na vattabbaṃ—“saṃyojanañceva saṃ­yoja­na­sam­payut­tañcā”ti, siyā saṃ­yoja­na­sam­payut­tañ­ceva no ca saṃyojanaṃ, siyā na vattabbaṃ—“saṃ­yoja­na­sam­payut­tañ­ceva no ca saṃyojanan”ti.
sometimes is not root, is not accompanied by root;
Dhammāyatanaṃ siyā saṃyojanañceva saṃ­yoja­na­sam­payut­tañca, siyā saṃ­yoja­na­sam­payut­tañ­ceva no ca saṃyojanaṃ, siyā na vattabbaṃ—“saṃyojanañceva saṃ­yoja­na­sam­payut­tañcā”tipi, “saṃ­yoja­na­sam­payut­tañ­ceva no ca saṃyojanan”tipi.
sometimes should not be said to be, not root, is accompanied by root or not root, is not accompanied by root.
Dasāyatanā saṃ­yoja­na­vippa­yutta­saṃyo­janiyā.
(1)
Dvāyatanā siyā saṃ­yoja­na­vippa­yutta­saṃyo­janiyā, siyā saṃ­yoja­na­vippa­yutta­asaṃyo­janiyā, siyā na vattabbā—“saṃ­yoja­na­vippa­yutta­saṃyo­janiyā”tipi, “saṃ­yoja­na­vippa­yutta­asaṃyo­janiyā”tipi.
Eleven sense-bases are with cause.
3
Ideational sense-base sometimes is with cause;
2.5.
sometimes is without cause.
Ganthagocchaka
Eleven sense-bases are conditioned.
Ideational sense-base sometimes is conditioned;
Ekādasāyatanā no ganthā.
sometimes is unconditioned.
Dhammāyatanaṃ siyā gantho, siyā no gantho.
Visible sense-base is visible.
Dasāyatanā ganthaniyā.
Dvāyatanā siyā ganthaniyā, siyā aganthaniyā.
Eleven sense-bases are not visible.
Dasāyatanā gantha­vippa­yuttā.
Ten sense-bases are impingent.
Dvāyatanā siyā gantha­sam­payuttā, siyā gantha­vippa­yuttā.
Two sense-bases are not impingent.
Dasāyatanā na vattabbā—“ganthā ceva ganthaniyā cā”ti, ganthaniyā ceva no ca ganthā.
Ten sense-bases are material.
Manāyatanaṃ na vattabbaṃ—“gantho ceva ganthaniyañcā”ti, siyā gan­thani­yañ­ceva no ca gantho, siyā na vattabbaṃ—“gan­thani­yañ­ceva no ca gantho”ti.
Mind sense-base is not material.
Dhammāyatanaṃ siyā gantho ceva ganthaniyañca, siyā gan­thani­yañ­ceva no ca gantho, siyā na vattabbaṃ—“gantho ceva ganthaniyañcā”tipi, “gan­thani­yañ­ceva no ca gantho”tipi.
Ideational sense-base sometimes is material;
Dasāyatanā na vattabbā—“ganthā ceva gantha­sam­payuttā cā”tipi, “gantha­sam­payuttā ceva no ca ganthā”tipi.
sometimes is not material.
Manāyatanaṃ na vattabbaṃ—“gantho ceva gantha­sam­payut­tañcā”ti, siyā gantha­sam­payut­tañ­ceva no ca gantho, siyā na vattabbaṃ—“gantha­sam­payut­tañ­ceva no ca gantho”ti.
Ten sense-bases are mundane.
Dhammāyatanaṃ siyā gantho ceva gantha­sam­payut­tañca, siyā gantha­sam­payut­tañ­ceva no ca gantho, siyā na vattabbaṃ—“gantho ceva gantha­sam­payut­tañcā”tipi, “gantha­sam­payut­tañ­ceva no ca gantho”tipi.
Two sense-bases sometimes are mundane;
Dasāyatanā gantha­vippa­yutta­gantha­niyā.
sometimes are supramundane.
Dvāyatanā siyā gantha­vippa­yutta­gantha­niyā, siyā gantha­vippa­yutta­a­gantha­niyā, siyā na vattabbā—“gantha­vippa­yutta­gantha­niyā”tipi, “gantha­vippa­yutta­a­gantha­niyā”tipi.
(All sense-bases) Are cognizable by one way;
are not cognizable by another way.
2
(2)
3.2.
6-- Ogha­yoga­nīvara­ṇa­goc­chaka
Eleven sense-bases are not defilements.
Ideational sense-base sometimes is defilement;
Ekādasāyatanā no oghā … pe … no yogā … pe … no nīvaraṇā.
sometimes is not defilement.
Dhammāyatanaṃ siyā nīvaraṇaṃ, siyā no nīvaraṇaṃ.
Ten sense-bases are objects of the defilements.
Dasāyatanā nīvaraṇiyā.
Two sense-bases sometimes are objects of the defilements;
Dvāyatanā siyā nīvaraṇiyā, siyā anīvaraṇiyā.
sometimes are not objects of the defilements.
Dasāyatanā nīvara­ṇa­vippa­yuttā.
Ten sense-bases are not associated with the defilements.
Dvāyatanā siyā nīvara­ṇa­sam­payuttā, siyā nīvara­ṇa­vippa­yuttā.
Two sense-bases sometimes are associated with the defilements;
Dasāyatanā na vattabbā—“nīvaraṇā ceva nīvaraṇiyā cā”ti, nīvaraṇiyā ceva no ca nīvaraṇā.
sometimes are not associated with the defilements.
Manāyatanaṃ na vattabbaṃ—“nīvaraṇañceva nīvaraṇiyañcā”ti, siyā nīvara­ṇiyañ­ceva no ca nīvaraṇaṃ, siyā na vattabbaṃ—“nīvara­ṇiyañ­ceva no ca nīvaraṇan”ti.
Ten sense-bases should not be said to be, defilements also objects of the defilements;
Dhammāyatanaṃ siyā nīvaraṇañceva nīvaraṇiyañca, siyā nīvara­ṇiyañ­ceva no ca nīvaraṇaṃ, siyā na vattabbaṃ—“nīvaraṇañceva nīvaraṇiyañcā”tipi, “nīvara­ṇiyañ­ceva no ca nīvaraṇan”tipi.
(they) are objects of the defilements
Dasāyatanā na vattabbā—“nīvaraṇā ceva nīvara­ṇa­sam­payuttā cā”tipi, nīvara­ṇa­sam­payuttā ceva no ca nīvaraṇātipi.
but are not defilements.
Manāyatanaṃ na vattabbaṃ—“nīvaraṇañceva nīvara­ṇa­sam­payut­tañcā”ti, siyā nīvara­ṇa­sam­payut­tañ­ceva no ca nīvaraṇaṃ, siyā na vattabbaṃ— “nīvara­ṇa­sam­payut­tañ­ceva no ca nīvaraṇan”ti.
Mind sense-base should not be said to be, defilement also the object of the defilements;
Dhammāyatanaṃ siyā nīvaraṇañceva nīvara­ṇa­sam­payut­tañca, siyā nīvara­ṇa­sam­payut­tañ­ceva no ca nīvaraṇaṃ, siyā na vattabbaṃ—“nīvaraṇañceva nīvara­ṇa­sam­payut­tañcā”tipi, “nīvara­ṇa­sam­payut­tañ­ceva no ca nīvaraṇan”tipi.
(it) sometimes is the object of the defilements but is not defilement;
Dasāyatanā nīvara­ṇa­vippa­yutta­nīvara­ṇiyā.
sometimes should not be said to be, the object of the defilements but is not defilement.
Dvāyatanā siyā nīvara­ṇa­vippa­yutta­nīvara­ṇiyā, siyā nīvara­ṇa­vippa­yutta­a­nīvara­ṇiyā, siyā na vattabbā—“nīvara­ṇa­vippa­yutta­nīvara­ṇiyā”tipi, “nīvara­ṇa­vippa­yutta­a­nīvara­ṇiyā”tipi.
Ideational sense-base sometimes is defilement also the object of the defilements;
sometimes is the object of the defilements but is not defilement;
3
sometimes should not be said to be, defilement also the object of the defilements or the object of the defilements but is not defilement.
2.9.
Ten sense-bases should not be said to be, defilement also associated with the defilements or associated with the defilements but are not defilements.
Parāmā­sa­goc­chaka
Mind sense-base should not be said to be, defilement also associated with the defilements;
(it) sometimes is associated with the defilements but is not defilement;
Ekādasāyatanā no parāmāsā.
sometimes should not be said to be, associated with the defilements but is not defilement.
Dhammāyatanaṃ siyā parāmāso, siyā no parāmāso.
Ideational sense-base sometimes is defilement also associated with the defilements;
Dasāyatanā parāmaṭṭhā.
sometimes is associated with the defilements but is not defilement;
Dvāyatanā siyā parāmaṭṭhā, siyā aparāmaṭṭhā.
sometimes should not be said to be, defilement also associated with the defilements or associated with the defilements but is not defilement.
Dasāyatanā parāmā­sa­vippa­yuttā.
Ten sense-bases are not associated with the defilements, are objects of the defilements.
Manāyatanaṃ siyā parāmā­sa­sam­payut­taṃ, siyā parāmā­sa­vippa­yuttaṃ.
Two sense-bases sometimes are not associated with the defilements, are objects of the defilements;
Dhammāyatanaṃ siyā parāmā­sa­sam­payut­taṃ, siyā parāmā­sa­vippa­yuttaṃ, siyā na vattabbaṃ—“parāmā­sa­sam­payut­tan”tipi, “parāmā­sa­vippa­yuttan”tipi.
sometimes are not associated with the defilements, are not objects of the defilements;
Dasāyatanā na vattabbā—“parāmāsā ceva parāmaṭṭhā cā”ti, “parāmaṭṭhā ceva no ca parāmāsā”.
sometimes should not be said to be, not associated with the defilements, are objects of the defilements or not associated with the defilements, are not objects of the defilements.
Manāyatanaṃ na vattabbaṃ—“parāmāso ceva parāmaṭṭhañcā”ti, siyā parāmaṭ­ṭhañ­ceva no ca parāmāso, siyā na vattabbaṃ— “parāmaṭ­ṭhañ­ceva no ca parāmāso”ti.
(3)
Dhammāyatanaṃ siyā parāmāso ceva parāmaṭṭhañca, siyā parāmaṭ­ṭhañ­ceva no ca parāmāso, siyā na vattabbaṃ— “parāmāso ceva parāmaṭṭhañcā”tipi, “parāmaṭ­ṭhañ­ceva no ca parāmāso”tipi.
Dasāyatanā parāmā­sa­vippa­yutta­parāmaṭ­ṭhā.
Eleven sense-bases are not fetters.
Dvāyatanā siyā parāmā­sa­vippa­yutta­parāmaṭ­ṭhā, siyā parāmā­sa­vippa­yutta­a­parāmaṭ­ṭhā, siyā na vattabbā—“parāmā­sa­vippa­yutta­parāmaṭ­ṭhā”tipi, “parāmā­sa­vippa­yutta­a­parāmaṭ­ṭhā”tipi.
Ideational sense-base sometimes is fetter;
sometimes is not fetter.
3
Ten sense-bases are objects of the fetters.
2.10.
Two sense-bases sometimes are objects of the fetters;
Mahantaraduka
sometimes are not objects of the fetters.
Ten sense-bases are not associated with the fetters.
Dasāyatanā anārammaṇā.
Two sense-bases sometimes are associated with the fetters;
Manāyatanaṃ sārammaṇaṃ.
sometimes are not associated with the fetters.
Dhammāyatanaṃ siyā sārammaṇaṃ, siyā anārammaṇaṃ.
Ten sense-bases should not be said to be, fetters also objects of the fetters;
Manāyatanaṃ cittaṃ.
(they) are objects of the fetters but are not fetters.
Ekādasāyatanā no cittā.
Mind sense-base should not be said to be, fetter also the object of the fetters;
Ekādasāyatanā acetasikā.
(it) sometimes is the object of the fetters but is not fetter;
Dhammāyatanaṃ siyā cetasikaṃ, siyā acetasikaṃ.
sometimes should not be said to be, the object of the fetters but is not fetter.
Dasāyatanā citta­vippa­yuttā.
Ideational sense-base sometimes is fetter also the object of the fetters;
Dhammāyatanaṃ siyā citta­sam­payut­taṃ, siyā citta­vippa­yuttaṃ.
sometimes is the object of the fetters but is not fetter;
Manāyatanaṃ na vattabbaṃ—“cittena sampayuttan”tipi, “cittena vippayuttan”tipi.
sometimes should not be said to be, fetter also the object of the fetters or the object of the fetters but is not fetter.
Dasāyatanā citta­visaṃ­saṭ­ṭhā.
Dhammāyatanaṃ siyā cit­ta­saṃsaṭ­ṭhaṃ, siyā citta­visaṃ­saṭ­ṭhaṃ.
Manāyatanaṃ na vattabbaṃ—“cittena saṃsaṭṭhan”tipi, “cittena visaṃsaṭṭhan”tipi.
Ten sense-bases should not be said to be, fetters also associated with the fetters or associated with the fetters but are not fetters.
Chāyatanā no citta­sa­muṭṭhānā.
Chāyatanā siyā citta­sa­muṭṭhānā, siyā no citta­sa­muṭṭhānā.
Mind sense-base should not be said to be, fetter also associated with the fetters;
Ekādasāyatanā no cittasahabhuno.
(it) sometimes is associated with the fetters but is not fetter;
Dhammāyatanaṃ siyā cittasahabhū, siyā no cittasahabhū.
sometimes should not be said to be, associated with the fetters but is not fetter.
Ekādasāyatanā no cit­tānupa­rivat­tino.
Ideational sense-base sometimes is fetter also associated with the fetters;
Dhammāyatanaṃ siyā cit­tānupa­rivatti, siyā no cit­tānupa­rivatti.
sometimes is associated with the fetters but is not fetter;
Ekādasāyatanā no cit­ta­saṃsaṭ­ṭha­sa­muṭṭhānā.
sometimes should not be said to be, fetter also associated with the fetters or associated with the fetters but is not fetter.
Dhammāyatanaṃ siyā cit­ta­saṃsaṭ­ṭha­sa­muṭṭhā­naṃ, siyā no cit­ta­saṃsaṭ­ṭha­sa­muṭṭhā­naṃ.
Ten sense-bases are not associated with the fetters, are objects of the fetters.
Ekādasāyatanā no citta­saṃsaṭ­ṭha­sa­muṭṭhā­na­saha­bhuno.
Two sense-bases sometimes are not associated with the fetters, are objects of the fetters;
Dhammāyatanaṃ siyā citta­saṃsaṭ­ṭha­sa­muṭṭhā­na­saha­bhū, siyā no citta­saṃsaṭ­ṭha­sa­muṭṭhā­na­saha­bhū.
sometimes are not associated with the fetters, are not objects of the fetters;
Ekādasāyatanā no cit­ta­saṃsaṭ­ṭha­sa­muṭṭhā­nānupa­rivat­tino.
sometimes should not be said to be, not associated with the fetters, are objects of the fetters or not associated with the fetters, are not objects of the fetters.
Dhammāyatanaṃ siyā citta­saṃsaṭ­ṭha­sa­muṭṭhā­nā­nupari­vatti, siyā no citta­saṃsaṭ­ṭha­sa­muṭṭhā­nā­nupari­vatti.
(4)
Eleven sense-bases are not ties.
Chāyatanā ajjhattikā.
Ideational sense-base sometimes is tie;
Chāyatanā bāhirā.
sometimes is not tie.
Navāyatanā upādā.
Ten sense-bases are objects of the ties.
Dvāyatanā no upādā.
Two sense-bases sometimes are objects of the ties;
Dhammāyatanaṃ siyā upādā, siyā no upādā.
sometimes are not objects of the ties.
Pañcāyatanā upādinnā.
Ten sense-bases are not associated with the ties.
Saddāyatanaṃ anupādinnaṃ.
Two sense-bases sometimes are associated with the ties;
Chāyatanā siyā upādinnā, siyā anupādinnā.
sometimes are not associated with the ties.
Ten sense-bases should not be said to be, ties also objects of the ties;
3
(they) are objects of the ties but are not ties.
2.11.
Mind sense-base should not be said to be, tie also the object of the ties;
Upādā­na­goc­chaka
(it) sometimes is the object of the ties but is not tie;
sometimes should not be said to be, the object of the ties but is not tie.
Ekādasāyatanā no upādānā.
Ideational sense-base sometimes is tie also the object of the ties;
Dhammāyatanaṃ siyā upādānaṃ, siyā no upādānaṃ.
sometimes is the object of the ties but is not tie;
Dasāyatanā upādāniyā.
sometimes should not be said to be, tie also the object of the ties or the object of the ties but is not tie.
Dvāyatanā siyā upādāniyā, siyā anupādāniyā.
Ten sense-bases should not be said to be, ties also associated with the ties or associated with the ties but are not ties.
Dasāyatanā upādā­na­vippa­yuttā.
Mind sense-base should not be said to be, tie also associated with the ties;
Dvāyatanā siyā upādā­na­sam­payuttā, siyā upādā­na­vippa­yuttā.
(it) sometimes is associated with the ties but is not tie;
Dasāyatanā na vattabbā—“upādānā ceva upādāniyā cā”ti, upādāniyā ceva no ca upādānā.
sometimes should not be said to be, associated with the ties but is not tie.
Manāyatanaṃ na vattabbaṃ—“upādānañceva upādāniyañcā”ti, siyā upādāniyañceva no ca upādānaṃ, siyā na vattabbaṃ—“upādāniyañceva no ca upādānan”ti.
Ideational sense-base sometimes is tie also associated with the ties;
Dhammāyatanaṃ siyā upādānañceva upādāniyañca, siyā upādāniyañceva no ca upādānaṃ, siyā na vattabbaṃ—“upādānañceva upādāniyañcā”tipi, “upādāniyañceva no ca upādānan”tipi.
sometimes is associated with the ties but is not tie;
Dasāyatanā na vattabbā—“upādānā ceva upādā­na­sam­payuttā cā”tipi, “upādā­na­sam­payuttā ceva no ca upādānā”tipi.
sometimes should not be said to be, tie also associated with the ties or associated with the ties but is not tie.
Manāyatanaṃ na vattabbaṃ—“upādāniyañceva upādā­na­sam­payut­tañcā”ti, siyā upādā­na­sam­payut­tañ­ceva no ca upādānaṃ, siyā na vattabbaṃ—“upādā­na­sam­payut­tañ­ceva no ca upādānan”ti.
Ten sense-bases are not associated with the ties, are objects of the ties.
Dhammāyatanaṃ siyā upādānañceva upādā­na­sam­payut­tañca, siyā upādā­na­sam­payut­tañ­ceva no ca upādānaṃ, siyā na vattabbaṃ—“upādānañceva upādā­na­sam­payut­tañcā”tipi, “upādā­na­sam­payut­tañ­ceva no ca upādānan”tipi.
Two sense-bases sometimes are not associated with the ties, are objects of the ties;
Dasāyatanā upādā­na­vippa­yutta­u­pādā­niyā.
sometimes are not associated with the ties, are not objects of the ties;
Dvāyatanā siyā upādā­na­sam­payut­ta­u­pādā­niyā, siyā upādā­na­vippa­yutta­anupā­dā­niyā, siyā na vattabbā—“upādā­na­vippa­yutta­u­pādā­niyā”tipi, “upādā­na­vippa­yutta­anupā­dā­niyā”tipi.
sometimes should not be said to be, not associated with the
ties, are objects of the ties or not associated with the ties, are not objects of the ties.
3
(5)
2.12.
Kilesagocchaka
Eleven sense-bases are not floods.
Complete as for hindrances.
Ekādasāyatanā no kilesā.
Are not bonds.
Dhammāyatanaṃ siyā kileso, siyā no kileso.
Complete as for hindrances.
Dasāyatanā saṃkilesikā.
Are not hindrances.
Dvāyatanā siyā saṃkilesikā, siyā asaṃkilesikā.
Ideational sense-base sometimes is hindrance;
Dasāyatanā asaṃkiliṭṭhā.
sometimes is not hindrance.
Dvāyatanā siyā saṃkiliṭṭhā, siyā asaṃkiliṭṭhā.
Ten sense-bases are objects of the hindrances.
Dasāyatanā kilesa­vippa­yuttā.
Two sense-bases
Dvāyatanā siyā kilesa­sam­payuttā, siyā kilesa­vippa­yuttā.
sometimes are objects of the hindrances;
Dasāyatanā na vattabbā—“kilesā ceva saṃkilesikā cā”ti, saṃkilesikā ceva no ca kilesā.
sometimes are not objects of the hindrances.
Manāyatanaṃ na vattabbaṃ—“kileso ceva saṃkilesikañcā”ti, siyā saṃki­lesikañ­ceva no ca kileso, siyā na vattabbaṃ—“saṃki­lesikañ­ceva no ca kileso”ti.
Ten sense-bases are not associated with the hindrances.
Dhammāyatanaṃ siyā kileso ceva saṃkilesikañca, siyā saṃki­lesikañ­ceva no ca kileso, siyā na vattabbaṃ—“kileso ceva saṃkilesikañcā”tipi, “saṃki­lesikañ­ceva no ca kileso”tipi.
Two sense-bases sometimes are associated with the hindrances;
Dasāyatanā na vattabbā—“kilesā ceva saṃkiliṭṭhā cā”tipi, “saṃkiliṭṭhā ceva no ca kilesā”tipi.
sometimes are not associated with the hindrances.
Manāyatanaṃ na vattabbaṃ—“kileso ceva saṃkiliṭṭhañcā”ti, siyā saṃ­kiliṭ­ṭhañ­ceva no ca kileso, siyā na vattabbaṃ—“saṃ­kiliṭ­ṭhañ­ceva no ca kileso”ti.
Ten sense-bases should not be said to be, hindrances also objects of the hindrances;
Dhammāyatanaṃ siyā kileso ceva saṃkiliṭṭhañca, siyā saṃ­kiliṭ­ṭhañ­ceva no ca kileso, siyā na vattabbaṃ—“kileso ceva saṃkiliṭṭhañcā”tipi, “saṃ­kiliṭ­ṭhañ­ceva no ca kileso”tipi.
(they) are objects of the hindrances but are not hindrances.
Mind sense-base should not be said to be, hindrance also the object of the hindrances;
(it) sometimes is the object of the hindrances but is not hindrance;
Dasāyatanā na vattabbā—“kilesā ceva kilesa­sam­payuttā cā”tipi, “kilesa­sam­payuttā ceva no ca kilesā”tipi.
sometimes should not be said to be, the object of the hindrances but is not hindrance.
Manāyatanaṃ na vattabbaṃ—“kileso ceva kilesa­sam­payut­tañcā”ti, siyā kilesa­sam­payut­tañ­ceva no ca kileso, siyā na vattabbaṃ—“kilesa­sam­payut­tañ­ceva no ca kileso”ti.
Ideational sense-base sometimes is hindrance also the object of the hindrances;
Dhammāyatanaṃ siyā kileso ceva kilesa­sam­payut­tañca, siyā kilesa­sam­payut­tañ­ceva no ca kileso, siyā na vattabbaṃ—“kileso ceva kilesa­sam­payut­tañcā”tipi, “kilesa­sam­payut­tañ­ceva no ca kileso”tipi.
sometimes is the object of the hindrances but is not hindrance;
Dasāyatanā kilesa­vippa­yutta­saṃki­lesikā.
sometimes should not be said to be, hindrance also the object of the hindrances or the object of the hindrances but is not hindrance.
Dvāyatanā siyā kilesa­vippa­yutta­saṃki­lesikā, siyā kilesa­vippa­yutta­asaṃ­ki­lesikā, siyā na vattabbā—“kilesa­vippa­yutta­saṃki­lesikā”tipi, “kilesa­vippa­yutta­asaṃ­ki­lesikā”tipi.
Ten sense-bases should not be said to be, hindrances also associated with the hindrances or associated with the hindrances but are not hindrances.
Mind sense-base should not be said to be, hindrance also associated with the hindrances;
3
(it) sometimes is associated with the hindrances but is not hindrance;
2.13.
sometimes should not be said to be, associated with the hindrances but is not hindrance.
Piṭṭhiduka
Ideational sense-base sometimes is hindrance also associated with the hindrances;
sometimes is associated with the hindrances but is not hindrance;
Dasāyatanā na dassanena pahātabbā.
sometimes should not be said to be, hindrance also associated with the hindrances or associated with the hindrances but is not hindrance.
Dvāyatanā siyā dassanena pahātabbā, siyā na dassanena pahātabbā.
Ten sense-bases are not associated with the hindrances, are objects of the hindrances.
Dasāyatanā na bhāvanāya pahātabbā.
Two sense-bases sometimes are not associated with the hindrances, are objects of the hindrances;
Dvāyatanā siyā bhāvanāya pahātabbā, siyā na bhāvanāya pahātabbā.
sometimes are not associated with the hindrances, are not objects of the hindrances;
Dasāyatanā na dassanena pahātab­ba­hetukā.
sometimes should not be said to be, not associated with the hindrances, are objects of the hindrances or not associated with the hindrances, are not objects of the hindrances.
Dvāyatanā siyā dassanena pahātab­ba­hetukā, siyā na dassanena pahātab­ba­hetukā.
(8)
Dasāyatanā na bhāvanāya pahātab­ba­hetukā.
Dvāyatanā siyā bhāvanāya pahātab­ba­hetukā, siyā na bhāvanāya pahātab­ba­hetukā.
Eleven sense-bases are not perversions.
Dasāyatanā avitakkā.
Ideational sense-base sometimes is perversion;
Dvāyatanā siyā savitakkā, siyā avitakkā.
sometimes is not perversion.
Dasāyatanā avicārā.
Ten sense-bases are objects of the perversions.
Dvāyatanā siyā savicārā, siyā avicārā.
Two sense-bases sometimes are objects of the perversions;
Dasāyatanā appītikā.
Dvāyatanā siyā sappītikā, siyā appītikā.
sometimes are not objects of the perversions.
Dasāyatanā na pītisahagatā.
Ten sense-bases are not associated with the perversions.
Dvāyatanā siyā pītisahagatā, siyā na pītisahagatā.
Mind sense-base sometimes is associated with the perversions;
Dasāyatanā na sukhasahagatā.
sometimes is not associated with the perversions.
Dvāyatanā siyā sukhasahagatā, siyā na sukhasahagatā.
Ideational sense-base sometimes is associated with the perversions;
Dasāyatanā na upekkhā­saha­gatā.
sometimes is not associated with the perversions;
Dvāyatanā siyā upekkhā­saha­gatā, siyā na upekkhā­saha­gatā.
sometimes should not be said to be, associated with the perversions or not associated with the perversions.
Ten sense-bases should not be said to be, perversions also objects of the perversions;
(they) are objects of the perversions but are not perversions.
Dasāyatanā kāmāvacarā.
Mind sense-base should not be said to be, perversion also the object of the perversions;
Dvāyatanā siyā kāmāvacarā, siyā na kāmāvacarā.
(it) sometimes is the object of the perversions but is not perversion;
Dasāyatanā na rūpāvacarā.
sometimes should not be said to be, the object of the perversions but is not perversion.
Dvāyatanā siyā rūpāvacarā, siyā na rūpāvacarā.
Ideational sense-base sometimes is perversion also the object of the perversions;
Dasāyatanā na arūpāvacarā.
sometimes is the object of the perversions but is not perversion;
Dvāyatanā siyā arūpāvacarā, siyā na arūpāvacarā.
sometimes should not be said to be, perversion also the object of the perversions or the object of the perversions but is not perversion.
Dasāyatanā pariyāpannā.
Ten sense-bases are not associated with the perversions, are objects of the perversions.
Dvāyatanā siyā pariyāpannā, siyā apariyāpannā.
Two sense-bases sometimes are not associated with the perversions, are objects of the perversions;
Dasāyatanā aniyyānikā.
sometimes are not associated with the perversions, are not objects of the perversions;
Dvāyatanā siyā niyyānikā, siyā aniyyānikā.
sometimes should not be said to be,
Dasāyatanā aniyatā.
not associated with the perversions, are objects of the perversions or not associated with the perversions, are not objects of the perversions.
Dvāyatanā siyā niyatā, siyā aniyatā.
(9)
Dasāyatanā sauttarā.
Dvāyatanā siyā sauttarā, siyā anuttarā.
Ten sense-bases have no objects.
Dasāyatanā araṇā.
Mind sense-base has an object.
Dvāyatanā siyā saraṇā, siyā araṇāti.
Ideational sense-base sometimes has an object;
sometimes has no object.
Mind sense-base is consciousness.
Pañhāpucchakaṃ.
Eleven sense-bases are not consciousness.
Eleven sense-bases are not volitional activities.
Ideational sense-base sometimes is mental concomitant;
Āyata­na­vibhaṅgo niṭṭhito.
sometimes is not mental concomitant.
Ten sense-bases are not associated with consciousness.
Ideational sense-base sometimes is associated with consciousness;
sometimes is not associated with consciousness.
Mind sense-base should not be said to be, associated with consciousness or not associated with consciousness.
Ten sense-bases are not conjoined with consciousness.
Ideational sense-base sometimes is conjoined with consciousness;
sometimes is not conjoined with consciousness.
Mind sense-base should not be said to be, conjoined with consciousness or not conjoined with consciousness.
Six sense-bases are not generated by consciousness.
Six sense-bases sometimes are generated by consciousness;
sometimes are not generated by consciousness.
Eleven sense-bases are not co-existent with consciousness.
Ideational sense-base sometimes is co-existent with consciousness;
sometimes is not co-
existent with consciousness.
Eleven sense-bases do not accompany consciousness.
Ideational sense-base sometimes accompanies consciousness;
sometimes does not accompany consciousness.
Eleven sense-bases are not conjoined with, not generated by consciousness.
Ideational sense-base sometimes is conjoined with, generated by consciousness;
sometimes is not conjoined with, not generated by consciousness.
Eleven sense-bases are not conjoined with, not generated by, not co-existent with consciousness.
Ideational sense-base sometimes is conjoined with, generated by, co-existent with consciousness;
sometimes is not conjoined with, not generated by, not co-existent with consciousness.
Eleven sense-bases are not conjoined with, not generated by, do not accompany consciousness.
Ideational sense-base sometimes is conjoined with, generated by, accompanies consciousness;
sometimes is not conjoined with, not generated by, does not accompany consciousness.
(10)
Six sense-bases are internal.
Six sense-bases are external.
Nine sense-bases are derived.
Two sense-bases are not derived.
Ideational sense-base sometimes is derived;
sometimes is not derived.
Five sense-bases are grasped (by craving and false view).
Audible sense-base is not grasped.
Six sense-bases sometimes are grasped;
sometimes are not grasped.
Eleven sense-bases are not graspings.
Ideational sense-base sometimes is grasping;
sometimes is not grasping.
Ten sense-bases are objects of the attachmenst.
Two sense-bases sometimes are objects of the graspings;
sometimes are not objects of the graspings.
Ten sense-bases are not associated with the graspings.
Two sense-bases sometimes are associated with the graspings;
sometimes are not associated with the graspings.
Ten sense-bases should not be said to be, graspings also objects of the graspings;
(they) are objects of the graspings but are not graspings.
Mind sense-base should not be said to be, grasping also the object of the graspings;
(it) sometimes is the object of the graspings but is not grasping;
sometimes should not be said to be, the object of the graspings but is not grasping.
Ideational sense-base sometimes is grasping also the object of the graspings;
some-times is the object of the graspings but is not grasping;
sometimes should not be said to be,
grasping also the object of the graspings or the object of the graspings but is not grasping.
Ten sense-bases should not be said to be, graspings also associated with the graspings or associated with the graspings but are not graspings.
Mind sense-base should not be said to be, grasping also associated with the graspings;
(it) sometimes is
associated with the graspings but is not grasping;
sometimes should not be said to be, associated with the graspings but is not grasping.
Ideational sense-base sometimes is grasping also associated with the graspings;
sometimes is associated with the graspings but is not grasping;
sometimes should not be said to be, grasping also associated with the graspings or associated with the graspings but is not grasping.
Ten sense-bases are not associated with the graspings, are objects of the graspings.
Two sense-bases sometimes are not associated with the graspings, are objects of the graspings;
sometimes are not associated with the graspings, are not objects of the graspings;
sometimes should not be said to be, not associated with the graspings, are objects of the graspings or not associated with the graspings, are not objects of the graspings.
(11)
Eleven sense-bases are not corruptions.
Ideational sense-base sometimes is corruption;
sometimes is not corruption.
Ten sense-bases are objects of the corruptions.
Two sense-bases sometimes are objects of the corruptions;
sometimes are not objects of the corruptions.
Ten sense-bases are not corrupt.
Two sense-bases sometimes are corrupt;
sometimes are not corrupt.
Ten sense-bases are not associated with the corruptions.
Two sense-bases sometimes are associated with the corruptions;
sometimes are not associated with the corruptions.
Ten sense-bases should not be said to be, corruptions also objects of the corruptions;
(they) are objects of the corruptions but are not corruptions.
Mind sense-base should not be said to be, corruption also the object of the corruptions;
(it) sometimes is the object of the corruptions but is not corruption;
sometimes should not be said to be, the object of the corruptions but is not corruption.
Ideational sense-base sometimes is corruption also the object of the corruptions;
sometimes is the object of the corruptions but is not corruption;
sometimes should not be said to be, corruption also the object of the corruptions or the object of the corruptions but is not corruption.
Ten sense-bases should not be said to be, corruptions also corrupt or corrupt but are not corruptions.
Mind sense-base should not be said to be, corruption also corrupt;
(it) sometimes is corrupt but is not corruption;
sometimes should not be said to be, corrupt but is not corruption.
Ideational sense-base sometimes is corruption also corrupt;
sometimes is corrupt but is not corruption;
sometimes should not be said to be, corruption also corrupt or corrupt but is not corruption.
Ten sense-bases should not be said to be, corruptions also associated
with the corruptions or associated with the corruptions but are not corruption.
Mind sense-base should not be said to be, corruption also associated with the corruptions;
(it) sometimes is associated with the corruptions but is not corruption;
sometimes should not be said to be, associated with the corruptions but is not corruption.
Ideational sense-base sometimes is corruption also associated with the corruptions;
sometimes is associated with the corruptions but is not corruption;
sometimes should not be said to be, corruption also associated with the corruptions or associated with the corruptions but is not corruption.
Ten sense-bases are not associated with the corruptions, are objects of the corruptions.
Two sense-bases sometimes are not associated with the corruptions, are objects of the corruptions;
sometimes are not associated with the corruptions, are not objects of the corruptions;
sometimes should not be said to be, not associated with the corruptions, are objects of the corruptions or not associated with the corruptions, are not objects of the corruptions.
(12)
Ten sense-bases are not to be abandoned by the first path.
Two sense-bases sometimes are to be abandoned by the first path;
sometimes are not to be abandoned by the first path.
Ten sense-bases are not to be abandoned by the subsequent paths.
Two sense-bases sometimes are to be abandoned by the subsequent paths;
sometimes are not to be abandoned by the subsequent paths.
Ten sense-bases have no roots to be abandoned by the first path.
Two sense-bases sometimes have roots to be abandoned by the first path;
sometimes have no roots to be abandoned by the first path.
Ten sense-bases have no roots to be abandoned by the subsequent paths.
Two sense-bases sometimes have roots to be abandoned by the subsequent paths;
sometimes have no roots to be abandoned by the subsequent paths.
Ten sense-bases are without directed-thought.
Two sense-bases sometimes are accompanied by directed-thought;
sometimes are without directed-thought.
Ten sense-bases are without evaluation.
Two sense-bases sometimes are accompanied by evaluation;
sometimes are without evaluation.
Ten sense-bases are without rapture.
Two sense-bases sometimes are with rapture;
sometimes are without rapture.
Ten sense-bases are not accompanied by rapture.
Two sense-bases sometimes are accompanied by rapture;
sometimes are not accompanied by rapture.
Ten sense-bases are not accompanied by pleasure.
Two sense-bases sometimes are accompanied by pleasure;
sometimes are not accompanied by pleasure.
Ten sense-bases are not accompanied by indifference.
Two sense-bases sometimes are accompanied by indifference;
sometimes are not accompanied by indifference.
Ten sense-bases are characteristic of the plane of desire.
Two sense-bases sometimes are characteristic of the plane of desire;
sometimes are not characteristic of the plane of desire.
Ten sense-bases are not characteristic of the plane of form.
Two sense-bases sometimes are characteristic of the plane of form;
sometimes are not characteristic of the plane of form.
Ten sense-bases are not characteristic of the formless plane.
Two sense-bases sometimes are characteristic of the formless plane;
sometimes are not characteristic of the formless plane.
Ten sense-bases are included (i.
e. are mundane).
Two sense-bases sometimes are included (i.
e. are mundane);
sometimes are not included (i.
e. are supramundane).
Ten sense-bases do not tend to release.
Two sense-bases sometimes tend to release;
sometimes do not tend to release.
Ten sense-bases are of no fixed (resultant time).
Two sense-bases sometimes are of fixed (resultant time);
sometimes are of no fixed (resultant time).
Ten sense-bases are surpassable.
Two sense-bases sometimes are surpassable;
sometimes are not surpassable.
Ten sense-bases are without cause of bewailing.
Two sense-bases sometimes are with cause of bewailing;
sometimes are without cause of bewailing.
(13)
(Here Ends The Section) Interrogation.
Analysis Of The Sense-bases Is Ended

3 - Dhātu-vibhaṅga: element-analysis




Vibhaṅga
The Book of Analysis
Dhātu-vibhaṅga
3. Analysis Of The Elements

3.1 - Analysis According To The Discourses


1. Suttan­ta­bhājanīya
3.1. Analysis According To The Discourses

*6 elements


Cha dhātuyo—
Six elements are:
pathavīdhātu, āpodhātu, tejodhātu, vāyodhātu, ākāsadhātu, viññāṇadhātu.
The element of extension, element of cohesion, element of heat, element of motion, element of space, element of consciousness.
Tattha katamā pathavīdhātu?
Therein what is the element of extension?
Patha­vī­dhātud­vayaṃ—atthi ajjhattikā, atthi bāhirā.
The element of extension is twofold: (It) Is internal; (it) is external.
Tattha katamā ajjhattikā pathavīdhātu?
Therein what is internal element of extension?
Yaṃ ajjhattaṃ paccattaṃ kakkhaḷaṃ kharigataṃ kakkhaḷattaṃ kakkhaḷabhāvo ajjhattaṃ upādinnaṃ,
That which is personal, self-referable, hard, harsh, hardness, being hard, internal, grasped (by craving and false view).
seyyathidaṃ—kesā lomā nakhā dantā taco maṃsaṃ nhāru aṭṭhi aṭṭhimiñjaṃ vakkaṃ hadayaṃ yakanaṃ kilomakaṃ pihakaṃ papphāsaṃ antaṃ antaguṇaṃ udariyaṃ karīsaṃ,
For example: head hair, body hair, nails, teeth, skin; flesh, sinews, bone, bone-marrow, kidneys; heart, liver, membraneous tissue, spleen, lungs; intestines, mesentery, undigested food, excrement;
yaṃ vā panaññampi atthi ajjhattaṃ paccattaṃ kakkhaḷaṃ kharigataṃ kakkhaḷattaṃ kakkhaḷabhāvo ajjhattaṃ upādinnaṃ—
or whatever else there is, personal, self-referable, hard, harsh, hardness, being hard, internal, grasped.
ayaṃ vuccati “ajjhattikā pathavīdhātu”.
This is called internal element of extension.
Tattha katamā bāhirā pathavīdhātu?
Therein what is external element of extension?
Yaṃ bāhiraṃ kakkhaḷaṃ kharigataṃ kakkhaḷattaṃ kakkhaḷabhāvo bahiddhā anupādinnaṃ,
That which is external, hard, harsh, hardness, being hard, external, not grasped.
seyyathidaṃ—ayo lohaṃ tipu sīsaṃ sajjhaṃ muttā maṇi veḷuriyo saṅkho silā pavāḷaṃ rajataṃ jātarūpaṃ lohitaṅko masāragallaṃ tiṇaṃ kaṭṭhaṃ sakkharā kaṭhalaṃ bhūmi pāsāṇo pabbato,
For example; iron, copper, tin, lead, silver, pearl, gem, cat’s-eye, shell, stone, coral, silver coin, gold, ruby, variegated precious stone, grass, wood, gravel, potsherd, earth, rock, mountain;
yaṃ vā panaññampi atthi bāhiraṃ kakkhaḷaṃ kharigataṃ kakkhaḷattaṃ kakkhaḷabhāvo bahiddhā anupādinnaṃ—
or whatever else there is, external, hard, harsh, hardness, being hard, external, not grasped.
ayaṃ vuccati “bāhirā pathavīdhātu”.
This is called external element of extension.
Yā ca ajjhattikā pathavīdhātu yā ca bāhirā pathavīdhātu, tadekajjhaṃ abhisaññūhitvā abhi­saṅ­khipitvā—ayaṃ vuccati “pathavīdhātu”.
That which is internal element of extension and that which is external element of extension; (taking) these together collectively and briefly, this is called the element of extension.
(1)
(1)
Tattha katamā āpodhātu?
Therein what is the element of cohesion?
Āpodhātudvayaṃ—atthi ajjhattikā, atthi bāhirā.
The element of cohesion is twofold: (It) Is internal; (it) is external.
Tattha katamā ajjhattikā āpodhātu?
Therein what is internal element of cohesion?
Yaṃ ajjhattaṃ paccattaṃ āpo āpogataṃ sineho sinehagataṃ bandhanattaṃ rūpassa ajjhattaṃ upādinnaṃ,
That which is personal, self-referable, water, fluid, viscid, viscous, cohesiveness of form, internal, grasped.
seyyathidaṃ—pittaṃ semhaṃ pubbo lohitaṃ sedo medo assu vasā kheḷo siṅghāṇikā lasikā muttaṃ,
For example; bile, phlegm, pus, blood, sweat, fat, tears, lymph, saliva, nasal mucus, synovial fluid, urine;
yaṃ vā panaññampi atthi ajjhattaṃ paccattaṃ āpo āpogataṃ sineho sinehagataṃ bandhanattaṃ rūpassa ajjhattaṃ upādinnaṃ—
or whatever else there is, personal, self-referable, water, fluid, viscid, viscous, cohesiveness of form, internal, grasped.
ayaṃ vuccati “ajjhattikā āpodhātu”.
This is called internal element of cohesion.
Tattha katamā bāhirā āpodhātu?
Therein what is external element of cohesion?
Yaṃ bāhiraṃ āpo āpogataṃ sineho sinehagataṃ bandhanattaṃ rūpassa bahiddhā anupādinnaṃ,
That which is external, water, fluid, viscid, viscous, cohesiveness of form, external, not grasped.
seyyathidaṃ—mūlaraso khandharaso tacaraso pattaraso puppharaso phalaraso khīraṃ dadhi sappi navanītaṃ telaṃ madhu phāṇitaṃ bhummāni vā udakāni antalikkhāni vā,
For example; the juice of roots, juice of stems, juice of bark, juice of leaves, juice of flowers, juice of fruits, milk, soft curd, clarified butter, fresh butter, oil, honey, molasses, waters of the earth or sky;
yaṃ vā panaññampi atthi bāhiraṃ āpo āpogataṃ sineho sinehagataṃ bandhanattaṃ rūpassa bahiddhā anupādinnaṃ—ayaṃ vuccati “bāhirā āpodhātu”.
or whatever else there is, external, water, fluid, viscid, viscous, cohesiveness of form, external, not grasped.
Yā ca ajjhattikā āpodhātu yā ca bāhirā āpodhātu, tadekajjhaṃ abhisaññūhitvā abhi­saṅ­khipitvā—
This is called external element of cohesion.
ayaṃ vuccati “āpodhātu”.
That which is internal element of cohesion and that which is external element of cohesion; (taking) these together collectively and briefly, this is called the element of cohesion.
(2)
(2)
Tattha katamā tejodhātu?
Therein what is the element of heat?
Tejo­dhātud­vayaṃ—atthi ajjhattikā, atthi bāhirā.
The element of heat is twofold: (It) Is internal; (it) is external.
Tattha katamā ajjhattikā tejodhātu?
Therein what is internal element of heat?
Yaṃ ajjhattaṃ paccattaṃ tejo tejogataṃ usmā usmāgataṃ usumaṃ usumagataṃ ajjhattaṃ upādinnaṃ,
That which is personal, self-referable, fire, fiery, heat, hot, warmth, warm, internal, grasped.
seyyathidaṃ—yena ca santappati yena ca jīrīyati yena ca pariḍayhati yena ca asita­pīta­khā­yi­ta­sāyitaṃ sammā pariṇāmaṃ gacchati,
For example; that by which (one) is heated; that by which (one) becomes decayed; that by which (one) is burned up; that by which the eaten, the drunk, the chewed, the tasted gets completely digested;
yaṃ vā panaññampi atthi ajjhattaṃ paccattaṃ tejo tejogataṃ usmā usmāgataṃ usumaṃ usumagataṃ ajjhattaṃ upādinnaṃ—
or whatever else there is, personal, self-referable, fire, fiery, heat, hot, warmth, warm, internal, grasped.
ayaṃ vuccati “ajjhattikā tejodhātu”.
This is called internal element of heat.
Tattha katamā bāhirā tejodhātu?
Therein what is external element of heat?
Yaṃ bāhiraṃ tejo tejogataṃ usmā usmāgataṃ usumaṃ usumagataṃ bahiddhā anupādinnaṃ,
That which is external, fire, fiery, heat, hot, warmth, warm, external, not grasped.
seyyathidaṃ—kaṭṭhaggi palālaggi tiṇaggi gomayaggi thusaggi saṅkāraggi indaggi
For example; wood-fire, straw-fire, grass-fire, cow-dung-fire, husk-fire, rubbish-fire, lightning-fire (i.e. lightning),
aggisantāpo sūriyasantāpo kaṭṭha­sanni­caya­santāpo tiṇa­sanni­caya­santāpo dhañña­sanni­caya­santāpo bhaṇḍa­sanni­caya­santāpo,
fire-heat, sun-heat, heat (generated) in a heap of wood, heat (generated) in a heap of grass, heat (generated) in a heap of paddy, heat (generated) in a heap of goods;
yaṃ vā panaññampi atthi bāhiraṃ tejo tejogataṃ usmā usmāgataṃ usumaṃ usumagataṃ bahiddhā anupādinnaṃ—
or whatever else there is, external, fire, fiery, heat, hot, warmth, warm, external, not grasped.
ayaṃ vuccati “bāhirā tejodhātu”.
This is called external element of heat.
Yā ca ajjhattikā tejodhātu yā ca bāhirā tejodhātu, tadekajjhaṃ abhisaññūhitvā abhi­saṅ­khipitvā—
That which is internal element of heat and that which is external element of heat; (taking) these together collectively and briefly,
ayaṃ vuccati “tejodhātu”.
this is called the element of heat.
(3)
(3)
Tattha katamā vāyodhātu?
Therein what is the element of motion?
Vāyodhā­tud­vayaṃ—atthi ajjhattikā, atthi bāhirā.
The element of motion is twofold: (It) Is internal; (it) is external.
Tattha katamā ajjhattikā vāyodhātu?
Therein what is internal element of motion?
Yaṃ ajjhattaṃ paccattaṃ vāyo vāyogataṃ thambhitattaṃ rūpassa ajjhattaṃ upādinnaṃ,
That which is personal, self-referable, air, airy, the inflation of form, internal, grasped.
seyyathidaṃ—uddhaṅgamā vātā adhogamā vātā kucchisayā vātā koṭṭhāsayā vātā aṅga­maṅ­gā­nusā­rino vātā satthakavātā khurakavātā uppalakavātā assāso passāso iti vā,
For example; ascending wind; descending wind; abdominal wind; intestinal wind; wind circulating in the limbs; knife-like wind; razor-like wind; rending wind; in-breath or out-breath;
yaṃ vā panaññampi atthi ajjhattaṃ paccattaṃ vāyo vāyogataṃ thambhitattaṃ rūpassa ajjhattaṃ upādinnaṃ—
or whatever else there is, personal, self-referable, air, airy, the inflation of form, internal, grasped.
ayaṃ vuccati “ajjhattikā vāyodhātu”.
This is called internal element of motion.
Tattha katamā bāhirā vāyodhātu?
Therein what is external element of motion?
Yaṃ bāhiraṃ vāyo vāyogataṃ thambhitattaṃ rūpassa bahiddhā anupādinnaṃ,
That which is external, air, airy, the inflation of form, external, not grasped.
seyyathidaṃ—puratthimā vātā pacchimā vātā uttarā vātā dakkhiṇā vātā sarajā vātā arajā vātā sītā vātā uṇhā vātā parittā vātā adhimattā vātā kāḷavātā verambhavātā pakkhavātā supaṇṇavātā tālavaṇṭavātā vidhūpanavātā,
For example; easterly winds; westerly winds; northerly winds; southerly winds; dusty winds; dust-free winds; cold winds; hot winds; gentle winds; strong winds; black winds (i.e. winds accompanying black clouds); high altitude winds; wing winds (i.e. air motion caused by birds” wings); supanna winds (i.e. air motion caused by the mythical garula bird); winds from a circular palm-leaf (fan); wind from a fan;
yaṃ vā panaññampi atthi bāhiraṃ vāyo vāyogataṃ thambhitattaṃ rūpassa bahiddhā anupādinnaṃ—
or whatever else there is, external, air, airy, the inflation of form, external, not grasped.
ayaṃ vuccati “bāhirā vāyodhātu”.
This is called external element of motion.
Yā ca ajjhattikā vāyodhātu yā ca bāhirā vāyodhātu, tadekajjhaṃ abhisaññūhitvā abhi­saṅ­khipitvā—
That which is internal element of motion and that which is external element of motion; (taking) these together collectively and briefly,
ayaṃ vuccati “vāyodhātu”.
this is called the element of motion.
(4)
(4)
Tattha katamā ākāsadhātu?
Therein what is the element of space?
Ākāsa­dhātud­vayaṃ—atthi ajjhattikā, atthi bāhirā.
The element of space is twofold: (It) Is internal; (it) is external.
Tattha katamā ajjhattikā ākāsadhātu?
Therein what is internal element of space?
Yaṃ ajjhattaṃ paccattaṃ ākāso ākāsagataṃ aghaṃ aghagataṃ vivaro vivaragataṃ asamphuṭṭhaṃ maṃsalohitehi ajjhattaṃ upādinnaṃ,
That which is personal, self-referable, space, spatial, void, voidness, interstice, interstitial, not in contact with flesh or blood, internal, grasped.
seyyathidaṃ—kaṇṇacchiddaṃ nāsacchiddaṃ mukhadvāraṃ, yena ca asita­pīta­khā­yi­ta­sāyitaṃ ajjhoharati, yattha ca asita­pīta­khā­yi­ta­sāyitaṃ santiṭṭhati,
For example; aural passage, nasal passage, mouth-door; that by which the eaten, the drunk, the chewed, the tasted, is swallowed; that in which the eaten, the drunk, the chewed, the tasted rests; that by which the eaten, the drunk, the chewed, the tasted passes out lower down;
yena ca asita­pīta­khā­yi­ta­sāyitaṃ adhobhāgaṃ nikkhamati, yaṃ vā panaññampi atthi ajjhattaṃ paccattaṃ ākāso ākāsagataṃ aghaṃ aghagataṃ vivaro vivaragataṃ asamphuṭṭhaṃ maṃsalohitehi ajjhattaṃ upādinnaṃ—
or whatever else there is, personal, self-referable, space, spatial, void, voidness, interstice, interstitial, not in contact with flesh or blood, internal, grasped.
ayaṃ vuccati “ajjhattikā ākāsadhātu”.
This is called internal element of space.
Tattha katamā bāhirā ākāsadhātu?
Therein what is external element of space?
Yaṃ bāhiraṃ ākāso ākāsagataṃ aghaṃ aghagataṃ vivaro vivaragataṃ asamphuṭṭhaṃ catūhi mahābhūtehi bahiddhā anupādinnaṃ—
That which is external, space, spatial, void, voidness, interstice, interstitial, not in contact with the four great elements, external, not grasped.
ayaṃ vuccati “bāhirā ākāsadhātu”.
This is called external element of space.
Yā ca ajjhattikā ākāsadhātu yā ca bāhirā ākāsadhātu, tadekajjhaṃ abhisaññūhitvā abhi­saṅ­khipitvā—
That which is internal element of space and that which is external element of space; (taking) these together collectively and briefly,
ayaṃ vuccati “ākāsadhātu”.
this is called the element of space.
(5)
(5)
Tattha katamā viññāṇadhātu?
Therein what is the element of consciousness?
Cak­khu­viñ­ñā­ṇa­dhātu,
The eye-consciousness-element,
sota­viñ­ñā­ṇa­dhātu,
ear-consciousness-element,
ghāna­viñ­ñā­ṇa­dhātu,
nose-consciousness-element,
jivhā­viñ­ñā­ṇa­dhātu,
tongue-consciousness-element,
kāya­viñ­ñā­ṇa­dhātu,
body-consciousness-element,
mano­viñ­ñā­ṇa­dhātu—
mind-consciousness-element.
ayaṃ vuccati “viññāṇadhātu”.
This is called the element of consciousness.
(6)
(6)
Imā cha dhātuyo.
These Are Six Elements

another 6 elements, based on 5 vedana scheme of SN 48

SN 48

Aparāpi cha dhātuyo—
Another six elements are:
sukhadhātu, dukkhadhātu,
The element of pleasure (bodily), element of pain (bodily),
somanassadhātu, domanassadhātu,
element of mental pleasure, element of mental pain,
upekkhādhātu, avijjādhātu.
element of indifference, element of ignorance.
Tattha katamā sukhadhātu?
Therein what is the element of pleasure?
Yaṃ kāyikaṃ sātaṃ kāyikaṃ sukhaṃ
That which is bodily ease; bodily pleasure;
kāya­samphas­sa­jaṃ sātaṃ sukhaṃ vedayitaṃ
easeful pleasant experience born of bodily contact;
kāya­samphas­sajā sātā sukhā vedanā—
easeful pleasant feeling born of bodily contact.
ayaṃ vuccati “sukhadhātu”.
This is called the element of pleasure.
(1)
(1)
Tattha katamā dukkhadhātu?
Therein what is the element of pain?
Yaṃ kāyikaṃ asātaṃ kāyikaṃ dukkhaṃ
That which is bodily uneasiness; bodily pain;
kāya­samphas­sa­jaṃ asātaṃ dukkhaṃ vedayitaṃ
uneasy painful experience born of bodily contact;
kāya­samphas­sajā asātā dukkhā vedanā—
uneasy painful feeling born of bodily contact.
ayaṃ vuccati “dukkhadhātu”.
This is called the element of pain.
(2)
(2)
Tattha katamā somanassadhātu?
Therein what is the element of mental pleasure?
Yaṃ cetasikaṃ sātaṃ cetasikaṃ sukhaṃ
That which is mental ease; mental pleasure;
ceto­samphas­sa­jaṃ sātaṃ sukhaṃ vedayitaṃ
easeful pleasant experience born of mental contact;
ceto­samphas­sajā sātā sukhā vedanā—
easeful pleasant feeling born of mental contact.
ayaṃ vuccati “somanassadhātu”.
This is called the element of mental pleasure.
(3)
(3)
Tattha katamā domanassadhātu?
Therein what is the element of mental pain?
Yaṃ cetasikaṃ asātaṃ cetasikaṃ dukkhaṃ
That which is mental uneasiness; mental pain;
ceto­samphas­sa­jaṃ asātaṃ dukkhaṃ vedayitaṃ
uneasy painful experience born of mental contact;
ceto­samphas­sajā asātā dukkhā vedanā—
uneasy painful feeling born of mental contact.
ayaṃ vuccati “domanassadhātu”.
This is called the element of mental pain.
(4)
(4)
Tattha katamā upekkhādhātu?
Therein what is the element of indifference?
Yaṃ cetasikaṃ neva sātaṃ nāsātaṃ
That which is neither mental ease nor uneasiness;
ceto­samphas­sa­jaṃ aduk­kha­ma­su­khaṃ vedayitaṃ
neither painful nor pleasant experience born of mental contact;
ceto­samphas­sajā adukkhamasukhā vedanā—
neither painful nor pleasant feeling born of mental contact.
ayaṃ vuccati “upekkhādhātu”.
This is called the element of indifference.
(5)
(5)
Tattha katamā avijjādhātu?
Therein what is the element of ignorance?
Yaṃ aññāṇaṃ adassanaṃ anabhisamayo
That which is absence of knowledge, absence of vision, absence of understanding,
ananubodho asambodho appaṭivedho
absence of wakefulness, absence of awakening, absence of penetration,
asaṅgāhaṇā apariyogāhaṇā
absence of comprehension, absence of scrutiny,
asamapekkhanā apaccavekkhaṇā apac­cak­kha­kammaṃ
absence of discrimination, absence of reflection, absence of perspicacity,
dummejjhaṃ bālyaṃ asampajaññaṃ
stupidity, foolishness, absence of awareness,
moho pamoho sammoho
delusion, denseness, insensibility,
avijjā avijjogho avijjāyogo avijjānusayo avijjā­pari­yuṭ­ṭhā­naṃ avijjālaṅgī moho akusalamūlaṃ—
ignorance, flood of ignorance, bond of ignorance, latent ignorance, uprising ignorance; the barrier of ignorance, the unskilful root of delusion.
ayaṃ vuccati “avijjādhātu”.
This is called the element of ignorance.
(6)
(6)
Imā cha dhātuyo.
These Are Six Elements

another 6 elements, 3 wrong resolve + 3 right resolve

2💭

Aparāpi cha dhātuyo—kāmadhātu, byāpādadhātu, vihiṃsādhātu, nekkhammadhātu, abyāpādadhātu, avihiṃsādhātu.
Another six elements are: The element of desire, element of ill-will, element of cruelty, element of renunciation, element of absence of ill-will, element of absence of cruelty.
Tattha katamā kāmadhātu?
Therein what is the element of desire?
Kāmapaṭi­saṃ­yutto takko vitakko saṅkappo appanā byappanā cetaso abhiniropanā micchāsaṅkappo—
The mentation, thinking, thought, fixation, focussing, application of the mind, wrong thought, associated with desire.
ayaṃ vuccati kāmadhātu.
This is called the element of desire.
Heṭṭhato avīcinirayaṃ pariyantaṃ karitvā
Making crowded hell the downward limit,
uparito para­nimmita­vasavattī deve anto karitvā
making gods of the Paranimmitavasavatti (plane) the upper limit inclusive,
yaṃ etasmiṃ antare etthāvacarā ettha pariyāpannā khan­dha­dhātu­āyatanā
whatever there is in this inclusion, occurring therein, included therein, aggregates, elements, sense-bases,
rūpā vedanā saññā saṅkhārā viññāṇaṃ—
material qualities, feelings, perceptions, volitional activities, consciousness.
ayaṃ vuccati “kāmadhātu”.
This is called the element of desire.
(1)
(1)
Tattha katamā byāpādadhātu?
Therein what is the element of ill-will?
Byāpā­da­paṭi­saṃ­yutto takko vitakko … pe …
The mentation, thinking, See above.
micchāsaṅkappo—
wrong thought, associated with ill-will.
ayaṃ vuccati “byāpādadhātu”.
This is called the element of ill-will.
Dasasu vā āghātavatthūsu cittassa āghāto paṭighāto paṭighaṃ paṭivirodho kopo pakopo sampakopo doso padoso sampadoso cittassa byāpatti manopadoso kodho kujjhanā kujjhitattaṃ doso dussanā dussitattaṃ byāpatti byāpajjanā virodho paṭivirodho caṇḍikkaṃ asuropo anattamanatā cittassa—
Or, vexation of consciousness in the ten causes of vexation, resentment, repulsion, hostility, irritation, exasperation, incense-ment, hatred, antipathy, abhorrence, mental disorder, detestation, anger, being angry, state of being angry, hatred, being hateful, state of being hateful, disorder, being disorderly, antagonism, hostility, ferocity, abruptness, absence of delight of consciousness.
ayaṃ vuccati “byāpādadhātu”.
This is called the element of ill-will.
(2)
(2)
Tattha katamā vihiṃsādhātu?
Therein what is the element of cruelty?
Vihiṃ­sā­paṭi­saṃ­yutto takko vitakko … pe …
The mentation, thinking, See above.
micchāsaṅkappo—
wrong thought, associated with cruelty.
ayaṃ vuccati “vihiṃsādhātu”.
This is called the element of cruelty.
Idhekacco pāṇinā vā leḍḍunā vā daṇḍena vā satthena vā rajjuyā vā aññata­rañ­ñata­rena satte viheṭheti, yā evarūpā heṭhanā viheṭhanā hiṃsanā vihiṃsanā rosanā virosanā parūpaghāto—
Herein a certain one hurts (other) beings with the hand or with a clod or with a stick or with a sword or with a rope or with one thing or another; that which is similar, harassing, hurting, annoying, injuring, provoking, enraging, striking others.
ayaṃ vuccati “vihiṃsādhātu”.
This is called the element of cruelty.
(3)
(3)
Tattha katamā nekkhammadhātu?
Therein what is the element of renunciation?
Nekkham­ma­paṭi­saṃ­yutto takko vitakko … pe …
The mentation, thinking, See above.
sammāsaṅkappo—
right thought, associated with renunciation.
ayaṃ vuccati “nekkhammadhātu”.
This is called the element of renunciation.
Sabbepi kusalā dhammā “nekkhammadhātu”.
Also all skilful dhammas are the element of renunciation.
(4)
(4)
Tattha katamā abyāpādadhātu?
Therein what is the element of absence of ill-will?
Abyāpā­da­paṭi­saṃ­yutto takko vitakko … pe …
The mentation, thinking, See above.
sammāsaṅkappo—
right thought, associated with absence of ill-will.
ayaṃ vuccati “abyāpādadhātu”.
This is called the element of absence of ill-will.
Yā sattesu metti mettāyanā mettāyitattaṃ mettā­ceto­vimutti—
That which in beings is loving, act of loving-kindness, state of loving-kindness, loving-kindness that is mental freedom (from ill-will).
ayaṃ vuccati “abyāpādadhātu”.
This is called the element of absence of ill-will.
(5)
(5)
Tattha katamā avihiṃsādhātu?
Therein what is the element of absence of cruelty?
Avihiṃ­sā­paṭi­saṃ­yutto takko vitakko saṅkappo appanā byappanā cetaso abhiniropanā sammāsaṅkappo—
The mentation, thinking, thought, fixation, focussing, application of the mind, right thought, associated with absence of cruelty.
ayaṃ vuccati “avihiṃsādhātu”.
This is called the element of absence of cruelty.
Yā sattesu karuṇā karuṇāyanā karuṇāyitattaṃ karuṇā­ceto­vimutti—
That which in beings is being compassionate, state of being compassionate, compassion that is mental freedom (from cruelty).
ayaṃ vuccati “avihiṃsādhātu”.
This is called the element of absence of cruelty.
(6)
(6)
Imā cha dhātuyo.
These Are Six Elements

*18 elements are the addition of previous 3 sets


Iti imāni tīṇi chakkāni tadekajjhaṃ abhisaññūhitvā abhi­saṅ­khipitvā aṭṭhārasa dhātuyo honti.
Thus (taking) these three groups of six together collectively and briefly, there are eighteen elements.
Suttan­ta­bhājanī­yaṃ.
(Here Ends) Analysis According To The Discourses

3.2 - Analysis According To Abhidhamma




2. Abhi­dham­ma­bhājanīya
3.2. Analysis According To Abhidhamma

*18 elements, 6 int. + 6 ext. + 6 consciousness


Aṭṭhārasa dhātuyo—
The eighteen elements are:
cakkhudhātu, rūpadhātu, cak­khu­viñ­ñā­ṇa­dhātu,
The eye element, visible element eye-consciousness-element,
sotadhātu, saddadhātu, sota­viñ­ñā­ṇa­dhātu,
ear element, audible element, ear-consciousness-element,
ghānadhātu, gandhadhātu, ghāna­viñ­ñā­ṇa­dhātu,
nose element, odorous element, nose-consciousness-element,
jivhādhātu, rasadhātu, jivhā­viñ­ñā­ṇa­dhātu,
tongue element, sapid element, tongue-consciousness-element,
kāyadhātu, ­phoṭṭhab­ba­dhātu, kāya­viñ­ñā­ṇa­dhātu,
body element, tangible element, body-consciousness-element,
manodhātu, dhammadhātu, mano­viñ­ñā­ṇa­dhātu.
mind element, ideational element, mind-consciousness-element.
Tattha katamā cakkhudhātu?
Therein what is eye element?
Yaṃ cakkhu catunnaṃ mahābhūtānaṃ upādāya pasādo … pe …
That eye which, deriving from the four great essentials, is sensitive surface, See section 156.
suñño gāmopeso—
this is an empty village.
ayaṃ vuccati “cakkhudhātu”.
This is called eye element.
(1)
(1)
Tattha katamā rūpadhātu?
Therein what is visible element?
Yaṃ rūpaṃ catunnaṃ mahābhūtānaṃ upādāya vaṇṇanibhā … pe … rūpadhātupesā—
That visible (object) which, deriving from the four great essentials, is of shining appearance, See part 162. this is visible element.
ayaṃ vuccati “rūpadhātu”.
This is called visible element.
(2)
(2)
Tattha katamā cak­khu­viñ­ñā­ṇa­dhātu?
Therein what is eye-consciousness-element?
Cakkhuñca paṭicca rūpe ca uppajjati cittaṃ mano mānasaṃ hadayaṃ paṇḍaraṃ mano manāyatanaṃ manindriyaṃ viññāṇaṃ viññā­ṇak­khan­dho tajjā­cak­khu­viñ­ñā­ṇa­dhātu—
Depending on eye and on visible (objects) there arises consciousness, mind, ideation, heart (i.e.consciousness), lucence (i.e. consciousness), mind, mind sense-base, faculty of mind, consciousness, the aggregate of consciousness; and, depending on the aforesaid, eye-consciousness-element.
ayaṃ vuccati “cak­khu­viñ­ñā­ṇa­dhātu”.
This is called eye-consciousness-element.
(3)
(3)
Tattha katamā sotadhātu?
Therein what is ear element?
Yaṃ sotaṃ catunnaṃ mahābhūtānaṃ upādāya pasādo … pe … suñño gāmopeso—
That ear which, deriving from the four great essentials, is sensitive surface, See section 157... this is an empty village.
ayaṃ vuccati “sotadhātu”.
This is called ear element.
(4)
(4)
Tattha katamā saddadhātu?
Therein what is audible element?
Yo saddo catunnaṃ mahābhūtānaṃ upādāya anidassano sappaṭigho … pe … saddadhātupesā—
That audible (object) which, deriving from the four great essentials, is invisible, impingent, See section 163. .. this is audible element.
ayaṃ vuccati “saddadhātu”.
This is called audible element.
(5)
(5)
Tattha katamā sota­viñ­ñā­ṇa­dhātu?
Therein what is ear-consciousness-element?
Sotañca paṭicca sadde ca uppajjati cittaṃ mano mānasaṃ hadayaṃ paṇḍaraṃ mano manāyatanaṃ manindriyaṃ viññāṇaṃ viññā­ṇak­khan­dho tajjā­sota­viñ­ñā­ṇa­dhātu—
Depending on ear and on audible (objects) there arises consciousness, mind, ideation, heart, lucence, mind, mind sense-base, faculty of mind, consciousness, the aggregate of consciousness; and, depending on the aforesaid, ear-consciousness-element.
ayaṃ vuccati “sota­viñ­ñā­ṇa­dhātu”.
This is called ear-consciousness-element.
(6)
(6)
Tattha katamā ghānadhātu?
Therein what is nose element?
Yaṃ ghānaṃ catunnaṃ mahābhūtānaṃ upādāya pasādo … pe … suñño gāmopeso—
That nose which, deriving from the four great essentials, is sensitive surface, See section 158... this is an empty village.
ayaṃ vuccati “ghānadhātu”.
This is called nose element.
(7)
(7)
Tattha katamā gandhadhātu?
Therein what is odorous element?
Yo gandho catunnaṃ mahābhūtānaṃ upādāya anidassano sappaṭigho … pe … gandha­dhātu­pesā—
That odorous (object) which, deriving from the four great essentials, is invisible, impingent, See section 164... this is odorous element.
ayaṃ vuccati “gandhadhātu”.
This is called odorous element.
(8)
(8)
Tattha katamā ghāna­viñ­ñā­ṇa­dhātu?
Therein what is nose-consciousness-element?
Ghānañca paṭicca gandhe ca uppajjati cittaṃ mano mānasaṃ hadayaṃ paṇḍaraṃ mano manāyatanaṃ manindriyaṃ viññāṇaṃ viññā­ṇak­khan­dho tajjā­ghāna­viñ­ñā­ṇa­dhātu—
Depending on nose and on odorous (objects) there arises consciousness, mind, ideation, heart, lucence, mind, mind sense-base, faculty of mind, consciousness, the aggregate of consciousness; and, depending on the aforesaid, nose-consciousness-element.
ayaṃ vuccati “ghāna­viñ­ñā­ṇa­dhātu”.
This is called nose-consciousness-element.
(9)
(9)
Tattha katamā jivhādhātu?
Therein what is tongue element?
Yā jivhā catunnaṃ mahābhūtānaṃ upādāya pasādo … pe … suñño gāmopeso—
That tongue which, deriving from the four great essentials, is sensitive surface, See section 159... this is an empty village.
ayaṃ vuccati “jivhādhātu”.
This is called tongue element.
(10)
(10)
Tattha katamā rasadhātu?
Therein what is sapid element?
Yo raso catunnaṃ mahābhūtānaṃ upādāya anidassano sappaṭigho … pe … rasadhātupesā—
That sapid (object) which, deriving from the four great essentials, is invisible, impingent, See section 165... this is sapid element.
ayaṃ vuccati “rasadhātu”.
This is called sapid element.
(11)
(11)
Tattha katamā jivhā­viñ­ñā­ṇa­dhātu?
Therein what is tongue-consciousness-element?
Jivhañca paṭicca rase ca uppajjati cittaṃ mano mānasaṃ hadayaṃ paṇḍaraṃ mano manāyatanaṃ manindriyaṃ viññāṇaṃ viññā­ṇak­khan­dho tajjā­jivhā­viñ­ñā­ṇa­dhātu—
Depending on tongue and on sapid (objects) there arises consciousness, mind, ideation, heart, lucence, mind, mind sense-base, faculty of mind, consciousness, the aggregate of consciousness; and, depending on the aforesaid, tongue-consciousness-element.
ayaṃ vuccati “jivhā­viñ­ñā­ṇa­dhātu”.
This is called tongue-consciousness-element.
(12)
(12)
Tattha katamā kāyadhātu?
Therein what is body element?
Yo kāyo catunnaṃ mahābhūtānaṃ upādāya pasādo … pe … suñño gāmopeso—
That body which, deriving from the four great essentials, is sensitive surface, See section 160... this is an empty village.
ayaṃ vuccati “kāyadhātu”.
This is called body element.
(13)
(13)
Tattha katamā ­phoṭṭhab­ba­dhātu?
Therein what is tangible element?
Pathavīdhātu … pe … ­phoṭṭhab­ba­dhātu­pesā—
The element of extension, See section 166... this is tangible element.
ayaṃ vuccati “­phoṭṭhab­ba­dhātu”.
This is called tangible element.
(14)
(14)
Tattha katamā kāya­viñ­ñā­ṇa­dhātu?
Therein what is body-consciousness-element?
Kāyañca paṭicca phoṭṭhabbe ca uppajjati cittaṃ mano mānasaṃ hadayaṃ paṇḍaraṃ mano manāyatanaṃ manindriyaṃ viññāṇaṃ viññā­ṇak­khan­dho tajjā­kāya­viñ­ñā­ṇa­dhātu—
Depending on body and on tangible (objects) there arises consciousness, mind, ideation, heart, lucence, mind, mind sense-base, faculty of mind, consciousness, the aggregate of consciousness; and, depending on the aforesaid, body-consciousness-element.
ayaṃ vuccati “kāya­viñ­ñā­ṇa­dhātu”.
this is called body element.
(15)
(15)
Tattha katamā manodhātu?
Therein what is mind element?
Cak­khu­viñ­ñā­ṇa­dhātuyā uppajjitvā nirud­dhasama­nan­tarā
Immediately after the cessation of the eye-consciousness-element that has arisen
uppajjati cittaṃ mano mānasaṃ hadayaṃ paṇḍaraṃ mano manāyatanaṃ manindriyaṃ viññāṇaṃ viññā­ṇak­khan­dho tajjāmanodhātu;
there arises consciousness, mind, ideation, heart, lucence, mind, mind sense-base, faculty of mind, consciousness, the aggregate of consciousness; and, depending on the aforesaid, mind element.
sota­viñ­ñā­ṇa­dhātuyā … pe …
Ear-consciousness-element... Complete as first example...
ghāna­viñ­ñā­ṇa­dhātuyā … pe …
Nose-consciousness-element...
jivhā­viñ­ñā­ṇa­dhātuyā … pe …
Tongue-consciousness-element...
kāya­viñ­ñā­ṇa­dhātuyā uppajjitvā nirud­dhasama­nan­tarā
Immediately after the cessation of the body-consciousness-element that has arisen
uppajjati cittaṃ mano mānasaṃ hadayaṃ paṇḍaraṃ mano manāyatanaṃ manindriyaṃ viññāṇaṃ viññā­ṇak­khan­dho
there arises consciousness, mind, ideation, heart, lucence, mind, mind sense-base, faculty of mind, consciousness, the aggregate of consciousness;
tajjāmanodhātu sabbadhammesu vā pana paṭha­ma­saman­nā­hāro
and, depending on the aforesaid, mind element; also (at the time of) first advertence in all dhammas
uppajjati cittaṃ mano mānasaṃ hadayaṃ paṇḍaraṃ mano manāyatanaṃ manindriyaṃ viññāṇaṃ viññā­ṇak­khan­dho tajjāmanodhātu—
there arises consciousness, mind, ideation, heart, lucence, mind, mind sense-base, faculty of mind, consciousness, the aggregate of consciousness; and, depending on the aforesaid, mind element.
ayaṃ vuccati “manodhātu”.
This is called mind element.
(16)
(16)
Tattha katamā dhammadhātu?
Therein what is ideational element?
Vedanākkhandho,
The aggregate of feeling,
saññākkhandho,
aggregate of perception,
saṅ­khā­rak­khan­dho,
aggregate of volitional activities
yañca rūpaṃ ani­dassa­na­ap­paṭi­ghaṃ dhammā­yatana­pariyā­pannaṃ,
and that invisible non-impingent form included in the ideational sense-base;
asaṅkhatā ca dhātu.
the unconditioned element.
Tattha katamo vedanākkhandho?
Therein what is the aggregate of feeling?
Ekavidhena vedanākkhandho—­phassasam­payutto.
The aggregate of feeling by way of singlefold division: Is associated with contact.
Duvidhena vedanākkhandho—atthi sahetuko, atthi ahetuko.
The aggregate of feeling by way of twofold division: Is accompanied by root; is not accompanied by root.
Tividhena vedanākkhandho—atthi kusalo, atthi akusalo, atthi abyākato … pe …
The aggregate of feeling by way of threefold division: Is skilful; is unskilful; is neither-skilful-nor-unskilful. See section 34...
evaṃ dasavidhena vedanākkhandho … pe … evaṃ bahuvidhena vedanākkhandho.
Thus is the aggregate of feeling by way of tenfold division. See sections 35–61 inclusive... Thus is the aggregate of feeling by way of manifold division.
Ayaṃ vuccati “vedanākkhandho”.
This is called the aggregate of feeling.
(1)
(1)
Tattha katamo saññākkhandho?
Therein what is the aggregate of perception?
Ekavidhena saññākkhandho—­phassasam­payutto.
The aggregate of perception by way of singlefold division: Is associated with contact.
Duvidhena saññākkhandho—atthi sahetuko, atthi ahetuko.
The aggregate of perception by way of twofold division: Is accompanied by root; is not accompanied by root.
Tividhena saññākkhandho—atthi kusalo, atthi akusalo, atthi abyākato … pe …
The aggregate of perception by way of threefold division: Is skilful; is unskilful; is neither-skilful-nor-unskilful. See section 62...
evaṃ dasavidhena saññākkhandho … pe …
Thus is the aggregate of perception by way of tenfold division. See sections 63–91 inclusive...
evaṃ bahuvidhena saññākkhandho.
Thus is the aggregate of perception by way of manifold division.
Ayaṃ vuccati “saññākkhandho”.
This is called the aggregate of perception.
(2)
(2)
Tattha katamo saṅ­khā­rak­khan­dho?
Therein what is the aggregate of volitional activities?
Ekavidhena saṅ­khā­rak­khan­dho—citta­sam­payutto.
The aggregate of volitional activities by way of singlefold division: Is associated with consciousness.
Duvidhena saṅ­khā­rak­khan­dho—atthi hetu, atthi ahetu.
The aggregate of volitional activities by way of twofold division: Is root; is not root.
Tividhena saṅ­khā­rak­khan­dho—atthi kusalo, atthi akusalo, atthi abyākato … pe …
The aggregate of volitional activities by way of threefold division: Is skilful; is unskilful; is neither-skilful-nor-unskilful. See section 92...
evaṃ dasavidhena saṅ­khā­rak­khan­dho … pe …
Thus is the aggregate of volitional activities by way of tenfold division. See sections 93–120 inclusive...
evaṃ bahuvidhena saṅ­khā­rak­khan­dho—
Thus is the aggregate of volitional activities by way of manifold division.
ayaṃ vuccati “saṅ­khā­rak­khan­dho”.
This is called the aggregate of volitional activities.
(3)
(3)
Tattha katamaṃ rūpaṃ ani­dassa­na­ap­paṭi­ghaṃ dhammā­yatana­pariyā­pannaṃ?
Therein what is invisible non-impingent form included in ideational sense-base?
Itthindriyaṃ … pe … kabaḷīkāro āhāro—
The faculty of femininity, See Dhammasaṅgaṇī section 595... the nutrient factor of food.
idaṃ vuccati rūpaṃ “ani­dassa­na­ap­paṭi­ghaṃ dhammā­yatana­pariyā­pannaṃ”.
This is called invisible non-impingent form included in ideational sense-base.
(4)
(4)
Tattha katamā asaṅkhatā dhātu?
Therein what is the unconditioned element?
Rāgakkhayo, dosakkhayo, mohakkhayo—
The destruction of lust, the destruction of hatred, the destruction of delusion.
ayaṃ vuccati “asaṅkhatā dhātu”.
This is called the unconditioned element.
Ayaṃ vuccati “dhammadhātu”.
This is called ideational element.
(5–‍17)
(5)(17)
Tattha katamā mano­viñ­ñā­ṇa­dhātu?
Therein what is mind-consciousness-element?
Cak­khu­viñ­ñā­ṇa­dhātuyā uppajjitvā nirud­dhasama­nan­tarā uppajjati manodhātu,
Immediately after the cessation of the eye-consciousness-element that has arisen there arises mind element;
manodhātuyā uppajjitvā nirud­dhasama­nan­tarā uppajjati cittaṃ mano mānasaṃ … pe … tajjā­mano­viñ­ñā­ṇa­dhātu;
immediately after the cessation of the mind element that has arisen there arises consciousness, mind, ideation, Complete as final example... and, depending on the aforesaid, mind-consciousness-element.
sota­viñ­ñā­ṇa­dhātuyā … pe …
Ear-consciousness-element...
ghāna­viñ­ñā­ṇa­dhātuyā … pe …
Nose-consciousness-element...
jivhā­viñ­ñā­ṇa­dhātuyā … pe …
Tongue-consciousness-element...
kāya­viñ­ñā­ṇa­dhātuyā uppajjitvā nirud­dhasama­nan­tarā uppajjati manodhātu,
Immediately after the cessation of the body-consciousness-element that has arisen there arises mind element;
manodhātuyāpi uppajjitvā nirud­dhasama­nan­tarā uppajjati cittaṃ mano mānasaṃ … pe … tajjā­mano­viñ­ñā­ṇa­dhātu
immediately after the cessation of the mind element that has arisen there arises consciousness, mind, ideation, Complete as final example... and, depending on the aforesaid, mind-consciousness-element.
manañca paṭicca dhamme ca uppajjati cittaṃ mano mānasaṃ hadayaṃ paṇḍaraṃ mano manāyatanaṃ manindriyaṃ viññāṇaṃ viññā­ṇak­khan­dho tajjā­mano­viñ­ñā­ṇa­dhātu—
Depending on mind and on ideational (objects) there arises consciousness, mind, ideation, heart, lucence, mind, mind sense-base, faculty of mind, consciousness, the aggregate of consciousness; and, depending on the aforesaid, mind-consciousness-element.
ayaṃ vuccati “mano­viñ­ñā­ṇa­dhātu”.
This is called mind-consciousness-element.
(18)
(18)
Abhi­dham­ma­bhājanī­yaṃ.
(Here Ends) Analysis According To Abhidhamma

3.3 - Interrogation





3. Pañhāpucchaka
3.3. Interrogation
Aṭṭhārasa dhātuyo—cakkhudhātu, rūpadhātu, cak­khu­viñ­ñā­ṇa­dhātu, sotadhātu, saddadhātu, sota­viñ­ñā­ṇa­dhātu, ghānadhātu, gandhadhātu, ghāna­viñ­ñā­ṇa­dhātu, jivhādhātu, rasadhātu, jivhā­viñ­ñā­ṇa­dhātu, kāyadhātu, ­phoṭṭhab­ba­dhātu, kāya­viñ­ñā­ṇa­dhātu, manodhātu, dhammadhātu, mano­viñ­ñā­ṇa­dhātu.
The eighteen elements are: The eye element, visible element, eye-consciousness-element, ear element, audible element, ear-consciousness-element, nose-element, odorous element,nose-consciousness-element, tongue element, sapid element, tongue-consciousness-element, body element, tangible element, body-consciousness-element, mind element, ideational element, mind-consciousness-element.
Aṭṭhārasannaṃ dhātūnaṃ kati kusalā, kati akusalā, kati abyākatā
Of the eighteen elements how many are skilful; how many unskilful; how many neither-skilful-nor-unskilful.
… pe …
Remaining appropriate triplets and couplets.
kati saraṇā, kati araṇā?
How many with cause of bewailing; how many without cause of bewailing?
3.1. Tika
3.3.1. The Triplets
Soḷasa dhātuyo abyākatā.
Sixteen elements are neither-skilful-nor-unskilful.
Dve dhātuyo siyā kusalā, siyā akusalā, siyā abyākatā.
Two elements sometimes are skilful; sometimes are unskilful; sometimes are neither-skilful-nor-unskilful.
(1)
Ten elements should not be said to be either, associated with pleasant feeling; associated with painful feeling or associated with neither-painful-nor-pleasant feeling.
Five elements are associated with neither-painful-nor-pleasant feeling.
Dasa dhātuyo na vattabbā—“sukhāya vedanāya sampayuttā”tipi, “dukkhāya vedanāya sampayuttā”tipi, “aduk­kha­ma­su­khāya vedanāya sampayuttā”tipi.
Body-consciousness-element sometimes is associated with pleasant feeling; sometimes is associated with painful feeling.
Pañca dhātuyo aduk­kha­ma­su­khāya vedanāya sampayuttā.
Mind-consciousness-element sometimes is associated with pleasant feeling; sometimes is associated with painful feeling; sometimes is associated with neither-painful-nor-pleasant feeling.
Kāya­viñ­ñā­ṇa­dhātu siyā sukhāya vedanāya sampayuttā, siyā dukkhāya vedanāya sampayuttā.
Ideational element sometimes is associated with pleasant feeling; sometimes is associated with painful feeling; sometimes is associated with neither-painful-nor-pleasant feeling; sometimes should not be said to be either, associated with pleasant feeling; associated with painful feeling or associated with neither-painful-nor-pleasant feeling.
Mano­viñ­ñā­ṇa­dhātu siyā sukhāya vedanāya sampayuttā, siyā dukkhāya vedanāya sampayuttā, siyā aduk­kha­ma­su­khāya vedanāya sampayuttā.
Dhammadhātu siyā sukhāya vedanāya sampayuttā, siyā dukkhāya vedanāya sampayuttā, siyā aduk­kha­ma­su­khāya vedanāya sampayuttā, siyā na vattabbā—“sukhāya vedanāya sampayuttā”tipi, “dukkhāya vedanāya sampayuttā”tipi, “aduk­kha­ma­su­khāya vedanāya sampayuttā”tipi.
(2)
Ten elements are neither resultants nor productive of resultants.
Dasa dhātuyo neva­vipāka­navi­pā­ka­dham­ma­dhammā.
Five elements are resultants.
Pañca dhātuyo vipākā.
Mind element sometimes is resultant; sometimes is neither resultant nor productive of resultant.
Manodhātu siyā vipākā, siyā neva­vipāka­navi­pā­ka­dham­ma­dhammā.
Two elements sometimes are resultants; sometimes are productive of resultants; sometimes are neither resultants nor productive of resultants.
Dve dhātuyo siyā vipākā, siyā vipā­ka­dham­ma­dhammā, siyā neva­vipāka­navi­pā­ka­dham­ma­dhammā.
(3)
Ten elements are grasped (by craving and false view), are objects of the graspings.
Dasa dhātuyo upādin­nu­pādā­niyā.
Audible element is not grasped, is the object of the graspings.
Saddadhātu anupā­dinnu­pādā­niyā.
Five elements sometimes are grasped, are objects of the graspings; sometimes are not grasped, are objects of the graspings.
Pañca dhātuyo siyā upādin­nu­pādā­niyā, siyā anupā­dinnu­pādā­niyā.
Two elements sometimes are grasped, are objects of
Dve dhātuyo siyā upādin­nu­pādā­niyā, siyā anupā­dinnu­pādā­niyā, siyā anupādin­na­anupā­dā­niyā.
the graspings; sometimes are not grasped, are objects of the graspings; sometimes are not grasped, are not objects of the graspings.
(4)
Soḷasa dhātuyo asaṃ­kiliṭ­ṭha­saṃki­lesikā.
Sixteen elements are not corrupt, are objects of the corruptions.
Dve dhātuyo siyā saṃ­kiliṭ­ṭha­saṃki­lesikā, siyā asaṃ­kiliṭ­ṭha­saṃki­lesikā, siyā asaṃ­kiliṭ­ṭha­asaṃ­ki­lesikā.
Two elements sometimes are corrupt, are objects of the corruptions; sometimes are not corrupt, are objects of the corruptions; sometimes are not corrupt, are not objects of the corruptions.
(5)
Fifteen elements are without directed-thought, without evaluation.
Mind element is accompanied by directed-thought, accompanied by evaluation.
Pannarasa dhātuyo avitak­ka­avi­cārā.
Mind-consciousness-element sometimes is accompanied by directed-thought, accompanied by evaluation; sometimes is without directed-thought, evaluation only; sometimes is without directed-thought, without evaluation.
Manodhātu savitak­ka­savi­cārā.
Ideational element sometimes is accompanied by directed-thought, accompanied by evaluation; sometimes is without directed-thought, evaluation only; sometimes is without directed-thought, without evaluation; sometimes should not be said to be either, accompanied by directed-thought, accompanied by evaluation; without directed-thought, evaluation only or without directed-thought, without evaluation.
Mano­viñ­ñā­ṇa­dhātu siyā savitak­ka­savi­cārā, siyā avitak­ka­vicāra­mattā, siyā avitak­ka­avi­cārā.
Ten elements should not be said to be either, accompanied by rapture; accompanied by pleasure or accompanied by indifference.
Dhammadhātu siyā savitak­ka­savi­cārā, siyā avitak­ka­vicāra­mattā, siyā avitak­ka­avi­cārā, siyā na vattabbā—“savitak­ka­savi­cārā”tipi, “avitak­ka­vicāra­mattā”tipi, “avitak­ka­avi­cārā”tipi.
Five elements are accompanied by indifference.
(6)
Body-consciounsess-element is not accompanied by rapture; sometimes is accompanied by pleasure; is not accompanied by indifference; sometimes should not be said to be, accompanied by pleasure.
Two elements sometimes are accompanied by rapture; sometimes are accompanied by pleasure; sometimes are accompanied by indifference; sometimes should not be said to be either, accompanied by rapture; accompanied by pleasure or accompanied by indifference.
Dasa dhātuyo na vattabbā—“pītisahagatā”tipi, “sukhasahagatā”tipi, “upekkhā­saha­gatā”tipi.
Pañca dhātuyo upekkhā­saha­gatā.
Kāya­viñ­ñā­ṇa­dhātu na pītisahagatā, siyā sukhasahagatā, na upekkhā­saha­gatā, siyā na vattabbā— “sukhasahagatā”ti.
Sixteen elements are not to be abandoned either by the first path or by the subsequent paths.
Dve dhātuyo siyā pītisahagatā, siyā sukhasahagatā, siyā upekkhā­saha­gatā, siyā na vattabbā—“pītisahagatā”tipi, “sukhasahagatā”tipi, “upekkhā­saha­gatā”tipi.
Two elements sometimes are to be abandoned by the first path; sometimes are to be abandoned by the subsequent paths; sometimes are not to be abandoned either by the first path or by the subsequent paths.
(7)
Sixteen elements have no roots to be abandoned either by the first path or by the subsequent paths.
Two elements sometimes have roots to be abandoned by the first path; sometimes have roots to be abandoned by the subsequent paths; sometimes have no roots to be abandoned either
Soḷasa dhātuyo neva dassanena na bhāvanāya pahātabbā.
by the first path or by the subsequent paths.
Dve dhātuyo siyā dassanena pahātabbā, siyā bhāvanāya pahātabbā, siyā neva dassanena na bhāvanāya pahātabbā.
Sixteen elements are neither cumulative nor dispersive (of continuing rebirth and death).
(8)
Two elements sometimes are cumulative; sometimes are dispersive; sometimes are neither cumulative nor dispersive.
Sixteen elements are neither of the seven supramundane stages nor of the final supramundane stage.
Soḷasa dhātuyo neva dassanena na bhāvanāya pahātab­ba­hetukā.
Two elements sometimes are of the seven supramundane stages; sometimes are of the final supramundane stage; sometimes are neither of the seven supramundane stages nor of the final supramundane stage.
Dve dhātuyo siyā dassanena pahātab­ba­hetukā, siyā bhāvanāya pahātab­ba­hetukā, siyā neva dassanena na bhāvanāya pahātab­ba­hetukā.
(9)
Sixteen elements are low.
Soḷasa dhātuyo nevāca­yagāmi­nāpa­caya­gāmino.
Two elements sometimes are low; sometimes are sublime; sometimes are immeasurable.
Dve dhātuyo siyā ācayagāmino, siyā apacayagāmino, siyā nevāca­yagāmi­nāpa­caya­gāmino.
(10)
Ten elements have no objects.
Six elements have low objects.
Soḷasa dhātuyo neva­sekkha­nā­sekkhā.
Two elements sometimes have low objects; sometimes have sublime objects; sometimes have immeasurable objects; sometimes should not be said to have either, low objects; sublime objects or immeasurable objects.
Dve dhātuyo siyā sekkhā, siyā asekkhā, siyā neva­sekkha­nā­sekkhā.
Sixteen elements are intermediate.
(11)
Two elements sometimes are inferior; sometimes are intermediate; sometimes are superior.
Sixteen elements are of no fixed (resultant time).
Soḷasa dhātuyo parittā.
Two elements sometimes are false (dhammas with) fixed (resultant time); sometimes are right (dhammas with) fixed (resultant time); sometimes are of no fixed (resultant time), Ten elements have no objects.
Dve dhātuyo siyā parittā, siyā mahaggatā, siyā appamāṇā.
Six elements should not be said to have either, path as their object; path as their cause or path as their dominating factor.
(12)
Two elements sometimes have path as their object; sometimes have path as their cause; sometimes have path as their dominating factor; sometimes should not be said to have either, path as their object; path as their cause or path as their dominating factor.
Ten elements sometimes are risen; sometimes are bound to arise; should not be said to be, not risen.
Dasa dhātuyo anārammaṇā.
Audible element sometimes is risen; sometimes is not risen; should not be said to be, bound to arise.
Cha dhātuyo parittārammaṇā.
Six elements sometimes are risen; sometimes are not risen; sometimes are bound to arise.
Dve dhātuyo siyā parittārammaṇā, siyā mahagga­tā­rammaṇā, siyā appa­māṇā­rammaṇā, siyā na vattabbā— “parittārammaṇā”tipi, “mahagga­tā­rammaṇā”tipi, “appa­māṇā­rammaṇā”tipi.
Ideational element sometimes is risen; sometimes is not risen; sometimes is bound to arise; sometimes should not be said to be either, risen; not risen or bound to arise.
(13)
Soḷasa dhātuyo majjhimā.
Seventeen elements sometimes are past; sometimes are future; sometimes are present.
Dve dhātuyo siyā hīnā, siyā majjhimā, siyā paṇītā.
Ideational element sometimes is past; sometimes is future; sometimes is present; sometimes should not be said to be either, past; future or present.
(14)
Ten elements have no objects.
Six elements have present objects.
Soḷasa dhātuyo aniyatā.
Two elements sometimes
Dve dhātuyo siyā micchat­ta­niyatā, siyā sammattaniyatā, siyā aniyatā.
have past objects; sometimes have future objects; sometimes have present objects; sometimes should not be said to have either past objects; future objects or present objects.
(15)
(All elements) Sometimes are internal; sometimes are external; sometimes are both internal and external.
Dasa dhātuyo anārammaṇā.
Cha dhātuyo na vattabbā—“maggārammaṇā”tipi, “maggahetukā”tipi, “maggādhipatino”tipi.
Ten elements have no objects.
Dve dhātuyo siyā maggārammaṇā, siyā maggahetukā, siyā maggādhipatino, siyā na vattabbā—“maggārammaṇā”tipi, “maggahetukā”tipi, “maggādhipatino”tipi.
Six elements sometimes have internal objects; sometimes have external objects; sometimes have both internal and external objects.
(16)
Two elements sometimes have internal objects; sometimes have external objects; sometimes have both internal and external objects; sometimes should not be said to have either, internal objects; external objects or both internal and external objects.
Visible element is visible, is impingent.
Dasa dhātuyo siyā uppannā, siyā uppādino, siyā na vattabbā—“anuppannā”ti.
Nine elements are not visible, are impingent.
Saddadhātu siyā uppannā, siyā anuppannā, siyā na vattabbā—“uppādinī”ti.
Eight elements are not visible, are not impingent.
Cha dhātuyo siyā uppannā, siyā anuppannā, siyā uppādino.
Dhammadhātu siyā uppannā, siyā anuppannā, siyā uppādinī, siyā na vattabbā—“uppannā”tipi, “anuppannā”tipi, “uppādinī”tipi.
3
(17)
3.2.
The Couplets
Sattarasa dhātuyo siyā atītā, siyā anāgatā, siyā paccuppannā.
Dhammadhātu siyā atītā, siyā anāgatā, siyā paccuppannā, siyā na vattabbā—“atītā”tipi, “anāgatā”tipi, “paccuppannā”tipi.
Seventeen elements are not roots.
(18)
Ideational element sometimes is root; sometimes is not root.
Sixteen elements are not accompanied by roots.
Dasa dhātuyo anārammaṇā.
Two elements sometimes are accompanied by roots; sometimes are not accompanied by roots.
Cha dhātuyo ­pac­cup­pan­nā­rammaṇā.
Sixteen elements are not associated with roots.
Dve dhātuyo siyā atītārammaṇā, siyā anāgatārammaṇā, siyā ­pac­cup­pan­nā­rammaṇā, siyā na vattabbā— “atītārammaṇā”tipi, “anāgatārammaṇā”tipi, “­pac­cup­pan­nā­rammaṇā”tipi.
(19)
Two elements sometimes are associated with roots; sometimes are not associated with roots.
Sixteen elements should not be said to be, roots also accompanied by roots or accompanied by roots but are not roots.
Siyā ajjhattā, siyā bahiddhā, siyā ajjhat­ta­bahid­dhā.
Mind-consciousness-element should not be said to be, root also accompanied by root; (it) sometimes is accompanied by root but is not root; sometimes should not be said to be, accompanied by root but is not root.
(20)
Ideational element sometimes is root also accompanied by root; sometimes is accompanied by root but is not root; sometimes should not be said to be, root also accompanied by root or accompanied by root but is not root.
Sixteen elements should not be said to be, roots also associated with roots or associated with roots but are not roots.
Dasa dhātuyo anārammaṇā.
Mind-consciousness-element should not be said to be, root also associated with root; (it) sometimes is associated with root but is not root; sometimes should not be said to be, associated with root but is not root.
Cha dhātuyo siyā ajjhat­tā­rammaṇā, siyā bahid­dhā­rammaṇā, siyā ajjhat­ta­bahid­dhā­rammaṇā.
Ideational element sometimes is root also associated with root; sometimes is associated with root but is not root; sometimes should not be said to be, root also associated with root or associated with root but is not root.
Dve dhātuyo siyā ajjhat­tā­rammaṇā, siyā bahid­dhā­rammaṇā, siyā ajjhat­ta­bahid­dhā­rammaṇā, siyā na vattabbā—“ajjhat­tā­rammaṇā”tipi, “bahid­dhā­rammaṇā”tipi, “ajjhat­ta­bahid­dhā­rammaṇā”tipi.
Sixteen elements
(21)
are not roots, are not accompanied by roots.
Mind-consciousness-element sometimes is not root, is accompanied by root; sometimes is not root, is not accompanied by root.
Rūpadhātu sani­dassa­na­sappa­ṭi­ghā.
Ideational element sometimes is not root, is accompanied by root; sometimes is not root, is not accompanied by root; sometimes should not be said to be, not root, is accompanied by root or not root, is not accompanied by root.
Nava dhātuyo ani­dassa­na­ap­paṭi­ghā.
(1)
Aṭṭha dhātuyo ani­dassa­na­ap­paṭi­ghā.
(22)
Seventeen elements are with cause.
3
Ideational element sometimes is with cause; sometimes is without cause.
2. 3.
Seventeen elements are conditioned.
2 Duka
Ideational element sometimes is conditioned; sometimes is unconditioned.
3
Visible element is visible.
2.1.
Seventeen elements are not visible.
Hetugocchaka
Ten elements are impingent.
Eight elements are not impingent.
Sattarasa dhātuyo na hetū.
Ten elements are material.
Dhammadhātu siyā hetu, siyā na hetu.
Seven elements are not material.
Soḷasa dhātuyo ahetukā.
Ideational element sometimes is material; sometimes is not material.
Dve dhātuyo siyā sahetukā, siyā ahetukā.
Sixteen elements are mundane.
Soḷasa dhātuyo hetuvippayuttā.
Two elements sometimes are mundane; sometimes are supramundane.
Dve dhātuyo siyā hetusampayuttā, siyā hetuvippayuttā.
(All elements) Are cognizable by one way; are not cognizable by another way.
Soḷasa dhātuyo na vattabbā—“hetu ceva sahetukā cā”tipi, “sahetukā ceva na ca hetū”tipi.
(2)
Mano­viñ­ñā­ṇa­dhātu na vattabbā—“hetu ceva sahetukā cā”ti, siyā sahetukā ceva na ca hetu, siyā na vattabbā—“sahetukā ceva na ca hetū”ti.
Dhammadhātu siyā hetu ceva sahetukā ca, siyā sahetukā ceva na ca hetu, siyā na vattabbā—“hetu ceva sahetukā cā”tipi, “sahetukā ceva na ca hetū”tipi.
Seventeen elements are not defilements.
Soḷasa dhātuyo na vattabbā—“hetū ceva hetusampayuttā cā”tipi, “hetusampayuttā ceva na ca hetū”tipi.
Ideational element sometimes is defilement; sometimes is not defilement.
Mano­viñ­ñā­ṇa­dhātu na vattabbā—“hetu ceva hetusampayuttā cā”ti, siyā hetusampayuttā ceva na ca hetu, siyā na vattabbā—“hetusampayuttā ceva na ca hetū”ti.
Sixteen elements are objects of the defilements.
Dhammadhātu siyā hetu ceva hetusampayuttā ca, siyā hetusampayuttā ceva na ca hetu, siyā na vattabbā—“hetu ceva hetusampayuttā cā”tipi, “hetusampayuttā ceva na ca hetū”tipi.
Two elements sometimes are objects of the defilements; sometimes are not objects of the defilements.
Soḷasa dhātuyo na hetuahetukā.
Sixteen elements are not associated with the defilements.
Mano­viñ­ñā­ṇa­dhātu siyā na hetusahetukā, siyā na hetuahetukā.
Two elements sometimes are associated with the defilements; sometimes are not associated with the defilements.
Dhammadhātu siyā na hetusahetukā, siyā na hetuahetukā, siyā na vattabbā—“na hetusahetukā”tipi, “na hetuahetukā”tipi.
Sixteen elements should not be said to be, defilements also objects of the defilements;
(they) are objects of the defilements but are not defilements.
3
Mind-consciousness-element should not be said to be, defilement also the object of the defilements; (it) sometimes is the object of the defilements but is not defilement; sometimes should not be said to be, the object of the defilements but is not defilement.
2.2.
Ideational element sometimes is defilement also the object of the defilements; sometimes is the object of the defilements but is not defilement; sometimes should not be said to be, defilement also the object of the defilements or the object of the defilements but is not defilement.
Cūḷantaraduka
Sattarasa dhātuyo sappaccayā.
Sixteen elements should not be said to be, defilements also associated with the defilements or associated with the defilements but are not defilements.
Dhammadhātu siyā sappaccayā, siyā appaccayā.
Mind-consciousness-element should not be said to be, defilement also associated with the defilements; (it)
Sattarasa dhātuyo saṅkhatā.
sometimes is associated with the defilements but is not defilement; sometimes should not be said to be, associated with the defilements but is not defilement.
Dhammadhātu siyā saṅkhatā, siyā asaṅkhatā.
Ideational element sometimes is defilement also associated with the defilements; sometimes is associated with the defilements but is not defilement; sometimes should not be said to be, defilement also associated with the defilements or associated with the defilements but is not defilement.
Rūpadhātu sanidassanā.
Sixteen elements are not associated with the defilements, are objects of the defilements.
Sattarasa dhātuyo anidassanā.
Two elements sometimes are not associated with the defilements, are objects of the defilements; sometimes are not associated with the defilements, are not objects of the defilements; sometimes should not be said to be, not associated with the defilements, are objects of the defilements or not associated with the defilements, are not objects of the defilements.
Dasa dhātuyo sappaṭighā.
(3)
Aṭṭha dhātuyo appaṭighā.
Dasa dhātuyo rūpā.
Seventeen elements are not fetters.
Satta dhātuyo arūpā.
Ideational elementsometimes is fetter; sometimes is not fetter.
Dhammadhātu siyā rūpā, siyā arūpā.
Sixteen elements are objects of the fetters.
Soḷasa dhātuyo lokiyā.
Two elements sometimes are objects of the fetters; sometimes are not objects of the fetters.
Dve dhātuyo siyā lokiyā, siyā lokuttarā; kenaci viññeyyā, kenaci na viññeyyā.
Sixteen elements are not associated with the fetters.
Two elements sometimes are associated with the fetters; sometimes are not associated with the fetters.
3
Sixteen elements should not be said to be, fetters also objects of the fetters; (they) are objects of the fetters but are not fetters.
2.3.
Mind-consciousness-element should not be said to be, fetter also the object of the fetters; (it) sometimes is the object of the fetters but is not fetter; sometimes should not be said to be, the object of the fetters but is not fetter.
Āsavagocchaka
Ideational element sometimes is fetter also the object of the fetters; sometimes is the object of the fetters but is not fetter; sometimes should not be said to be, fetter also the object of the fetters or the object of the fetters but is not fetter.
Sixteen elements should not be said to be, fetters also associated with the fetters or associated with the fetters but are not fetters.
Sattarasa dhātuyo no āsavā.
Mind-consciousness-element should not be said to be, fetter also associated with the fetters; (it) sometimes is associated with the fetters but is not fetter; sometimes should not be said to be, associated with the fetters but is not fetter.
Dhammadhātu siyā āsavā, siyā no āsavā.
Ideational element sometimes is fetter also associated with the fetters; sometimes is associated with the fetters but is not fetter; sometimes should not be said to be, fetter also associated with the fetters or associated with the fetters but is not fetter.
Soḷasa dhātuyo sāsavā.
Sixteen elements are not associated with the fetters, are objects of the fetters.
Dve dhātuyo siyā sāsavā, siyā anāsavā.
Soḷasa dhātuyo āsava­vippa­yuttā.
Two elements sometimes
Dve dhātuyo siyā āsava­sam­payuttā, siyā āsava­vippa­yuttā.
are not associated with the fetters, are objects of the fetters; sometimes are not associated with the fetters, are not objects of the fetters; sometimes should not be said to be, not associated with the fetters, are objects of the fetters or not associated with the fetters, are not objects of the fetters.
Soḷasa dhātuyo na vattabbā—“āsavā ceva sāsavā cā”ti, sāsavā ceva no ca āsavā.
(4)
Mano­viñ­ñā­ṇa­dhātu na vattabbā—“āsavo ceva sāsavā cā”ti, siyā sāsavā ceva no ca āsavo, siyā na vattabbā—“sāsavā ceva no ca āsavo”ti.
Dhammadhātu siyā āsavo ceva sāsavā ca, siyā sāsavā ceva no ca āsavo, siyā na vattabbā—“āsavo ceva sāsavā cā”tipi, “sāsavā ceva no ca āsavo”tipi.
Seventeen elements are not ties.
Ideational element sometimes is tie; sometimes is not tie.
Sixteen elements are objects of the ties.
Soḷasa dhātuyo na vattabbā—“āsavā ceva āsava­sam­payuttā cā”tipi, “āsava­sam­payuttā ceva no ca āsavā”tipi.
Two elements sometimes are objects of the ties; sometimes are not objects of the ties.
Mano­viñ­ñā­ṇa­dhātu na vattabbā—“āsavo ceva āsava­sam­payuttā cā”ti, siyā āsava­sam­payuttā ceva no ca āsavo, siyā na vattabbā—“āsava­sam­payuttā ceva no ca āsavo”ti.
Sixteen elements are not associated with the ties.
Dhammadhātu siyā āsavo ceva āsava­sam­payuttā ca, siyā āsava­sam­payuttā ceva no ca āsavo, siyā na vattabbā— “āsavo ceva āsava­sam­payuttā cā”tipi, “āsava­sam­payuttā ceva no ca āsavo”tipi.
Two elements sometimes are associated with the ties; sometimes are not associated with the ties.
Soḷasa dhātuyo āsava­vippa­yutta­sāsavā.
Sixteen elements should not be said to be, ties also objects of the ties; (they) are objects of the ties but are not ties.
Dve dhātuyo siyā āsava­vippa­yutta­sāsavā, siyā āsava­vippa­yutta­a­nāsavā, siyā na vattabbā—“āsava­vippa­yutta­sāsavā”tipi, “āsava­vippa­yutta­a­nāsavā”tipi.
Mind-consciousness-element should not be said to be, tie also the object of the ties; (it) sometimes is the object of the ties but is not tie; sometimes should not be said to be, the object of the ties but is not tie.
Ideational element sometimes is tie also the object of the ties; sometimes is the object of the ties but is not tie; sometimes should not be said to be, tie also the object of the ties or the object of the ties but is not tie.
3
Sixteen elements should not be said to be, ties also associated with the ties or associated with the ties but are not ties.
2.4.
Mind-consciousness-element should not be said to be, tie also associated with the ties; (it) sometimes is associated with the ties but is not tie; sometimes should not be said to be, associated with the ties but is not tie.
Saṃ­yoja­na­goc­chaka
Ideational element sometimes is tie also associated with the ties; sometimes is associated with the ties but is not tie; sometimes should not be said to be, tie also associated with the ties or associated with the ties but is not tie.
Sixteen elements are not associated with the ties, are objects of the ties.
Sattarasa dhātuyo no saṃyojanā.
Two elements sometimes are not associated with the ties, are objects of the ties; sometimes are not associated with the ties, are not objects of the ties; sometimes should not be said to be, not associated with the ties, are objects of the ties or not associated with the ties, are not objects of the ties.
Dhammadhātu siyā saṃyojanaṃ, siyā no saṃyojanaṃ.
(5)
Soḷasa dhātuyo saṃyojaniyā.
Dve dhātuyo siyā saṃyojaniyā, siyā asaṃyojaniyā.
Seventeen elements are not floods.
Soḷasa dhātuyo saṃ­yoja­na­vippa­yuttā.
Complete as for hindrances.
Dve dhātuyo siyā saṃ­yoja­na­sam­payuttā, siyā saṃ­yoja­na­vippa­yuttā.
Are not bonds.
Soḷasa dhātuyo na vattabbā— “saṃyojanā ceva saṃyojaniyā cā”ti, saṃyojaniyā ceva no ca saṃyojanā.
Complete as for hindrances.
Mano­viñ­ñā­ṇa­dhātu na vattabbā—“saṃyojanañceva saṃyojaniyā cā”ti, siyā saṃyojaniyā ceva no ca saṃyojanaṃ, siyā na vattabbā—“saṃyojaniyā ceva no ca saṃyojanan”ti.
Are not hindrances.
Dhammadhātu siyā saṃyojanañceva saṃyojaniyā ca, siyā saṃyojaniyā ceva no ca saṃyojanaṃ, siyā na vattabbā—“saṃyojanañceva saṃyojaniyā cā”tipi, “saṃyojaniyā ceva no ca saṃyojanan”tipi.
Ideational element sometimes is hindrance; sometimes is not hindrance.
Soḷasa dhātuyo na vattabbā— “saṃyojanā ceva saṃ­yoja­na­sam­payuttā cā”tipi, “saṃ­yoja­na­sam­payuttā ceva no ca saṃyojanā”tipi.
Sixteen elements are objects of the hindrances.
Mano­viñ­ñā­ṇa­dhātu na vattabbā—“saṃyojanañceva saṃ­yoja­na­sam­payuttā cā”ti, siyā saṃ­yoja­na­sam­payuttā ceva no ca saṃyojanaṃ, siyā na vattabbā—“saṃ­yoja­na­sam­payuttā ceva no ca saṃyojanan”ti.
Two elements sometimes are objects of the hindrances; sometimes are not objects of the hindrances.
Dhammadhātu siyā saṃyojanañceva saṃ­yoja­na­sam­payuttā ca, siyā saṃ­yoja­na­sam­payuttā ceva no ca saṃyojanaṃ, siyā na vattabbā—“saṃyojanañceva saṃ­yoja­na­sam­payuttā cā”tipi, “saṃ­yoja­na­sam­payuttā ceva no ca saṃyojanan”tipi.
Sixteen elements are not associated with the hindrances.
Soḷasa dhātuyo saṃ­yoja­na­vippa­yutta­saṃyo­janiyā.
Two elements sometimes are associated with the hindrances; sometimes are not associated with
Dve dhātuyo siyā saṃ­yoja­na­vippa­yutta­saṃyo­janiyā, siyā saṃ­yoja­na­vippa­yutta­asaṃyo­janiyā, siyā na vattabbā—“saṃ­yoja­na­vippa­yutta­saṃyo­janiyā”tipi, “saṃ­yoja­na­vippa­yutta­asaṃyo­janiyā”tipi.
the hindrances.
Sixteen elements should not be said to be, hindrances also objects of the hindrances; (they) are objects of the hindrances but are not hindrances.
3
Mind-consciousness-element should not be said to be, hindrance also the object of the hindrances; (it) sometimes is the object of the hindrances but is not hindrance; sometimes should not be said to be, the object of the hindrances but is not hindrance.
2.5.
Ideational element sometimes is hindrance also the object of the hindrances; sometimes is the object of the hindrances but is not hindrance; sometimes should not be said to be, hindrance also the object of the hindrances or the object of the hindrances but is not hindrance.
Ganthagocchaka
Sixteen elements should not be said to be, hindrance also associated with the hindrances or associated with the hindrances but are not hindrances.
Mind-consciousness-element should not be said to be, hindrance also associated with the hindrances; (it) sometimes is associated with the hindrances but is not hindrance; sometimes should not be said to be, associated with the hindrances but is not hindrance.
Sattarasa dhātuyo no ganthā.
Ideational element sometimes is hindrance also associated with the hindrances; sometimes is associated with the hindrances but is not hindrance; sometimes should not be said to be, hindrance also associated with the hindrances or associated with the hindrances but is not hindrance.
Dhammadhātu siyā gantho, siyā no gantho.
Sixteen elements are not associated with the hindrances, are objects of the hindrances.
Soḷasa dhātuyo ganthaniyā.
Two elements sometimes are not associated with the hindrances, are objects of the hindrances; sometimes are not associated with the hindrances, are not objects of the hindrances; sometimes should not be said to be, not associated with the hindrances, are objects of the hindrances or not associated with the hindrances, are not objects of the hindrances.
Dve dhātuyo siyā ganthaniyā, siyā aganthaniyā.
(8)
Soḷasa dhātuyo gantha­vippa­yuttā.
Dve dhātuyo siyā gantha­sam­payuttā, siyā gantha­vippa­yuttā.
Seventeen elements are not perversions.
Soḷasa dhātuyo na vattabbā—“ganthā ceva ganthaniyā cā”ti, ganthaniyā ceva no ca ganthā.
Ideational element sometimes is perversion; sometimes is not perversion.
Mano­viñ­ñā­ṇa­dhātu na vattabbā—“gantho ceva ganthaniyā cā”ti, siyā ganthaniyā ceva no ca gantho, siyā na vattabbā— “ganthaniyā ceva no ca gantho”ti.
Sixteen elements are objects of the perversions.
Dhammadhātu siyā gantho ceva ganthaniyā ca, siyā ganthaniyā ceva no ca gantho, siyā na vattabbā—“gantho ceva ganthaniyā cā”tipi, “ganthaniyā ceva no ca gantho”tipi.
Two elements sometimes are objects of the perversions; sometimes are not objects of the perversions.
Soḷasa dhātuyo na vattabbā— “ganthā ceva gantha­sam­payuttā cā”tipi, “gantha­sam­payuttā ceva no ca ganthā”tipi.
Sixteen elements are not associated with the perversions.
Mano­viñ­ñā­ṇa­dhātu na vattabbā—“gantho ceva gantha­sam­payuttā cā”ti, siyā gantha­sam­payuttā ceva no ca gantho, siyā na vattabbā— “gantha­sam­payuttā ceva no ca gantho”ti.
Mind-consciousness-element sometimes is associated with the perversions; sometimes is not associated with the perversions.
Dhammadhātu siyā gantho ceva gantha­sam­payuttā ca, siyā gantha­sam­payuttā ceva no ca gantho, siyā na vattabbā—“gantho ceva gantha­sam­payuttā cā”tipi, “gantha­sam­payuttā ceva no ca gantho”tipi.
Ideational element sometimes is associated with the perversions; sometimes is not associated with the perversions; sometimes should not be said to be, associated with the perversions
Soḷasa dhātuyo gantha­vippa­yutta­gantha­niyā.
or not associated with the perversions.
Dve dhātuyo siyā gantha­vippa­yutta­gantha­niyā, siyā gantha­vippa­yutta­a­gantha­niyā, siyā na vattabbā—“gantha­vippa­yutta­gantha­niyā”tipi, “gantha­vippa­yutta­a­gantha­niyā”tipi.
Sixteen elements should not be said to be, perversions also objects of the perversions; (they) are objects of the perversions but are not perversions.
Mindconsciousness-element should not be said to be, perversion also the object of the perversions; (it) sometimes is the object of the perversions but is not perversion; sometimes should not be said to be, the object of the perversions but is not perversion.
3
Ideational element sometimes is perversion also the object of the perversions; sometimes is the object of the perversions but is not perversion; sometimes should not be said to be, perversion also the object of the perversions or the object of the perversions but is not perversion.
3.2.
Sixteen elements are not associated with the perversions, are objects of the perversions.
6-- Ogha­yoga­nīvara­ṇa­goc­chaka
Two elements sometimes are not associated with the perversions, are objects of the perversions; sometimes are not associated with the perversions, are not objects of the perversions; sometimes should not be said to be, not associated with the perversions, are objects of the perversions or not associated with the perversions, are not objects of the perversions.
(9)
Sattarasa dhātuyo no oghā … pe … no yogā … pe … no nīvaraṇā.
Dhammadhātu siyā nīvaraṇaṃ, siyā no nīvaraṇaṃ.
Ten elements have no objects.
Soḷasa dhātuyo nīvaraṇiyā.
Seven elements have objects.
Dve dhātuyo siyā nīvaraṇiyā, siyā anīvaraṇiyā.
Ideational element sometimes has an object; sometimes has no object.
Soḷasa dhātuyo nīvara­ṇa­vippa­yuttā.
Seven elements are consciousness.
Dve dhātuyo siyā nīvara­ṇa­sam­payuttā, siyā nīvara­ṇa­vippa­yuttā.
Eleven elements are not consciousness.
Soḷasa dhātuyo na vattabbā— “nīvaraṇā ceva nīvaraṇiyā cā”ti, nīvaraṇiyā ceva no ca nīvaraṇā.
Seventeen elements are not volitional activities.
Mano­viñ­ñā­ṇa­dhātu na vattabbā—“nīvaraṇañceva nīvaraṇiyā cā”ti, siyā nīvaraṇiyā ceva no ca nīvaraṇaṃ, siyā na vattabbā—“nīvaraṇiyā ceva no ca nīvaraṇan”ti.
Ideational element sometimes is mental concomitant; sometimes is not mental concomitant.
Dhammadhātu siyā nīvaraṇañceva nīvaraṇiyā ca, siyā nīvaraṇiyā ceva no ca nīvaraṇaṃ, siyā na vattabbā—“nīvaraṇañceva nīvaraṇiyā cā”tipi, “nīvaraṇiyā ceva no ca nīvaraṇan”tipi.
Ten elements are not associated with consciousness.
Soḷasa dhātuyo na vattabbā—“nīvaraṇā ceva nīvara­ṇa­sam­payuttā cā”tipi, “nīvara­ṇa­sam­payuttā ceva no ca nīvaraṇā”tipi.
Ideational element sometimes is associated with consciousness; sometimes is not associated with consciousness.
Mano­viñ­ñā­ṇa­dhātu na vattabbā—“nīvaraṇañceva nīvara­ṇa­sam­payuttā cā”ti, siyā nīvara­ṇa­sam­payuttā ceva no ca nīvaraṇaṃ, siyā na vattabbā—“nīvara­ṇa­sam­payuttā ceva no ca nīvaraṇan”ti.
Seven elements should not be said to be, associated with consciousness or not associated with consciousness.
Dhammadhātu siyā nīvaraṇañceva nīvara­ṇa­sam­payuttā ca, siyā nīvara­ṇa­sam­payuttā ceva no ca nīvaraṇaṃ, siyā na vattabbā—“nīvaraṇañceva nīvara­ṇa­sam­payuttā cā”tipi, “nīvara­ṇa­sam­payuttā ceva no ca nīvaraṇan”tipi.
Ten elements are conjoined with consciousness.
Soḷasa dhātuyo nīvara­ṇa­vippa­yutta­nīvara­ṇiyā.
Ideational element sometimes is conjoined with consciousness; sometimes is not conjoined with consciousness.
Dve dhātuyo siyā nīvara­ṇa­vippa­yutta­nīvara­ṇiyā, siyā nīvara­ṇa­vippa­yutta­a­nīvara­ṇiyā, siyā na vattabbā—“nīvara­ṇa­vippa­yutta­nīvara­ṇiyā”tipi, “nīvara­ṇa­vippa­yutta­a­nīvara­ṇiyā”tipi.
Seven elements should not be said to be, conjoined with consciousness or not conjoined with consciousness.
3
2.9.
Twelve elements are not generated by consciousness.
Parāmā­sa­goc­chaka
Six elements sometimes are generated by consciousness; sometimes are not generated by consciousness.
Sattarasa dhātuyo no parāmāsā.
Seventeen elements are not co-existent with consciousness.
Dhammadhātu siyā parāmāso, siyā no parāmāso.
Ideational element sometimes is co-existent with consciousness; sometimes is not co-existent with consciousness.
Soḷasa dhātuyo parāmaṭṭhā.
Seventeen elements do not accompany consciousness.
Dve dhātuyo siyā parāmaṭṭhā, siyā aparāmaṭṭhā.
Ideational element sometimes accompanies consciousness;
Soḷasa dhātuyo parāmā­sa­vippa­yuttā.
sometimes does not accompany consciousness.
Mano­viñ­ñā­ṇa­dhātu siyā parāmā­sa­sam­payuttā, siyā parāmā­sa­vippa­yuttā.
Seventeen elements are not conjoined with, not generated by consciousness.
Dhammadhātu siyā parāmā­sa­sam­payuttā, siyā parāmā­sa­vippa­yuttā, siyā na vattabbā—“parāmā­sa­sam­payuttā”tipi, “parāmā­sa­vippa­yuttā”tipi.
Ideational element sometimes is conjoined with, generated by consciousness; sometimes is not conjoined with, not generated by consciousness.
Soḷasa dhātuyo na vattabbā—“parāmāsā ceva parāmaṭṭhā cā”ti parāmaṭṭhā ceva no ca parāmāsā.
Seventeen elements are not conjoined with, not generated by, not co-existent with consciousness.
Mano­viñ­ñā­ṇa­dhātu na vattabbā— “parāmāso ceva parāmaṭṭhā cā”ti, siyā parāmaṭṭhā ceva no ca parāmāso, siyā na vattabbā—“parāmaṭṭhā ceva no ca parāmāso”ti.
Ideational element sometimes is conjoined with, generated by, co-existent with consciousness; sometimes is not conjoined with, generated by, co-existent with consciousness.
Dhammadhātu siyā parāmāso ceva parāmaṭṭhā ca, siyā parāmaṭṭhā ceva no ca parāmāso, siyā na vattabbā— “parāmāso ceva parāmaṭṭhā cā”tipi, “parāmaṭṭhā ceva no ca parāmāso”tipi.
Seventeen elements are not conjoined with, not generated by, do not accompany consciousness.
Soḷasa dhātuyo parāmā­sa­vippa­yutta­parāmaṭ­ṭhā.
Ideational element sometimes is conjoined with, generated by, accompanies consciousness; sometimes is not conjoined with, not generated by, does not accompany consciousness.
Dve dhātuyo siyā parāmā­sa­vippa­yutta­parāmaṭ­ṭhā, siyā parāmā­sa­vippa­yutta­a­parāmaṭ­ṭhā, siyā na vattabbā—“parāmā­sa­vippa­yutta­parāmaṭ­ṭhā”tipi, “parāmā­sa­vippa­yutta­a­parāmaṭ­ṭhā”tipi.
Twelve elements are internal.
Six elements are external.
3
(10)
2.10.
Mahantaraduka
Nine elements are derived.
Eight elements are not derived.
Dasa dhātuyo anārammaṇā.
Ideational element sometimes is derived; sometimes is not derived.
Satta dhātuyo sārammaṇā.
Ten elements are grasped (by craving and false view).
Dhammadhātu siyā sārammaṇā, siyā anārammaṇā.
Audible element is not grasped.
Satta dhātuyo cittā.
Seven elements sometimes are grasped; sometimes are not grasped.
Ekādasa dhātuyo no cittā.
Seventeen elements are not graspings.
Sattarasa dhātuyo acetasikā.
Ideational element sometimes is grasping; sometimes is not grasping.
Dhammadhātu siyā cetasikā, siyā acetasikā.
Sixteen elements are objects of the graspings.
Dasa dhātuyo citta­vippa­yuttā.
Two elements sometimes are objects of the graspings; sometimes are not objects of the graspings.
Dhammadhātu siyā citta­sam­payuttā, siyā citta­vippa­yuttā.
Sixteen elements are not associated with the graspings.
Satta dhātuyo na vattabbā—“cittena sampayuttā”tipi, “cittena vippayuttā”tipi.
Two elements sometimes are associated with the graspings; sometimes are not associated with the graspings.
Dasa dhātuyo citta­visaṃ­saṭ­ṭhā.
Sixteen elements should not be said to be, graspings also objects of the graspings; (they) are objects of the graspings but are not graspings.
Dhammadhātu siyā cittasaṃsaṭṭhā, siyā citta­visaṃ­saṭ­ṭhā.
Mind-consciousness-element should not be said to be, grasping also the object of the graspings; (it) sometimes is the object of the graspings but is not grasping; sometimes should not be said to be, the object of the graspings but is not grasping.
Satta dhātuyo na vattabbā—“cittena saṃsaṭṭhā”tipi, “cittena visaṃsaṭṭhā”tipi.
Ideational element sometimes is grasping also the object of the graspings; sometimes is the object of the graspings but is not grasping; sometimes should not be said to be, grasping also the object of the graspings or the object of the graspings but is not grasping.
Dvādasa dhātuyo no citta­sa­muṭṭhānā.
Sixteen elements should not be said to be, graspings also associated with the graspings or associated with the graspings but are not graspings.
Cha dhātuyo siyā citta­sa­muṭṭhānā, siyā no citta­sa­muṭṭhānā.
Mind-consciousness-element should not be said to be, grasping also associated with the graspings; (it)
Sattarasa dhātuyo no cittasahabhuno.
sometimes is associated with the graspings but is not grasping; sometimes should not be said to be, associated with the graspings but is not grasping.
Dhammadhātu siyā cittasahabhū, siyā no cittasahabhū.
Ideational element sometimes is grasping also associated with the graspings; sometimes is associated with the graspings but is not grasping; sometimes should not be said to be, grasping also associated with the graspings or associated with the graspings but is not grasping.
Sattarasa dhātuyo no cit­tānupa­rivat­tino.
Sixteen elements are not associated with the graspings, are objects of the graspings.
Dhammadhātu siyā cit­tānupa­rivattī, siyā no cit­tānupa­rivattī.
Two elements sometimes are not associated with the graspings, are objects of the graspings; sometimes are not associated with the graspings, are not objects of the graspings; sometimes should not be said to be, not associated with the graspings, are objects of the graspings or not associated with the graspings, are not objects of the graspings.
Sattarasa dhātuyo no cit­ta­saṃsaṭ­ṭha­sa­muṭṭhānā.
(11)
Dhammadhātu siyā cit­ta­saṃsaṭ­ṭha­sa­muṭṭhānā, siyā no cit­ta­saṃsaṭ­ṭha­sa­muṭṭhānā.
Sattarasa dhātuyo no citta­saṃsaṭ­ṭha­sa­muṭṭhā­na­saha­bhuno.
Seventeen elements are not corruptions.
Dhammadhātu siyā citta­saṃsaṭ­ṭha­sa­muṭṭhā­na­saha­bhū, siyā no citta­saṃsaṭ­ṭha­sa­muṭṭhā­na­saha­bhū.
Ideational element sometimes is corruption; sometimes is not corruption.
Sattarasa dhātuyo no cit­ta­saṃsaṭ­ṭha­sa­muṭṭhā­nānupa­rivat­tino.
Sixteen elements are objects of the corruptions.
Dhammadhātu siyā citta­saṃsaṭ­ṭha­sa­muṭṭhā­nā­nupari­vattī, siyā no citta­saṃsaṭ­ṭha­sa­muṭṭhā­nā­nupari­vattī.
Two elements sometimes are objects of the corruptions; sometimes are not objects of the corruptions.
Sixteen elements are not corrupt.
Two elements sometimes are corrupt; sometimes are not corrupt.
Dvādasa dhātuyo ajjhattikā.
Sixteen elements are not associated with the corruptions.
Cha dhātuyo bāhirā.
Two elements sometimes are associated with the corruptions; sometimes are not associated with the corruptions.
Sixteen elements should not be said to be, corruptions also objects of the corruptions; (they) are objects of the corruptions but are not corruptions.
Mind-consciousness-element should not be said to be, corruption also the object of the corruptions; (it) sometimes is the object of the corruptions but is not corruption; sometimes should not be said to be, the object of the corruptions but is not corruption.
Nava dhātuyo upādā.
Ideational element sometimes is corruption also the object of the corruptions; sometimes is the object of the corruptions but is not corruption; sometimes should not be said to be, corruption also the object of the corruptions or the object of the corruptions but is not corruption.
Aṭṭha dhātuyo no upādā.
Dhammadhātu siyā upādā, siyā no upādā.
Dasa dhātuyo upādinnā.
Sixteen elements should not be said to be, corruptions also corrupt or corrupt but are not corruptions.
Saddadhātu anupādinnā.
Mind-consciouness-element should not be said to be, corruption also corrupt; (it) sometimes is corrupt but is not corruption; sometimes should not be said to be, corrupt but is not corruption.
Sattadhātuyo siyā upādinnā, siyā anupādinnā.
Ideational element
sometimes is corruption also corrupt; sometimes is corrupt but is not corruption; sometimes should not be said to be, corruption also corrupt or corrupt but is not corruption.
3
Sixteen elements should not be said to be, corruptions also associated with the corruptions or associated with the corruptions but are not corruptions.
2.11.
Upādā­na­goc­chaka
Mind-consciousness-element should not be said to be, corruption also associated with the corruptions; (it) sometimes is associated with the corruptions but is not corruption; sometimes should not be said to be, associated with the corruptions but is not corruption.
Ideational element sometimes is corruption also associated with the corruptions; sometimes is associated with the corruptions but is not corruption; sometimes should not be said to be, corruption also associated with the corruptions or associated with the corruptions but is not corruption.
Sattarasa dhātuyo no upādānā.
Sixteen elements are not associated with the corruptions, are objects of the corruptions.
Dhammadhātu siyā upādānaṃ, siyā no upādānaṃ.
Two elements sometimes are not associated with the corruptions, are objects of the corruptions; sometimes are not associated with the corruptions, are not objects of the corruptions; sometimes should not be said to be, not associated with the corruptions, are objects of the corruptions or not associated with the corruptions, are not objects of the corruptions.
Soḷasa dhātuyo upādāniyā.
(12)
Dve dhātuyo siyā upādāniyā, siyā anupādāniyā.
Soḷasa dhātuyo upādā­na­vippa­yuttā.
Sixteen elements are not to be abandoned by the first path.
Dve dhātuyo siyā upādā­na­sam­payuttā, siyā upādā­na­vippa­yuttā.
Two elements sometimes are to be abandoned by the first path; sometimes are not to be abandoned by the first path.
Soḷasa dhātuyo na vattabbā—“upādānā ceva upādāniyā cā”ti, upādāniyā ceva no ca upādānā.
Sixteen elements are not to be abandoned by the subsequent paths.
Mano­viñ­ñā­ṇa­dhātu na vattabbā—“upādānañceva upādāniyā cā”ti, siyā upādāniyā ceva no ca upādānaṃ, siyā na vattabbā— “upādāniyā ceva no ca upādānan”ti.
Two elements sometimes are to be abandoned by the subsequent paths; sometimes are not to be abandoned by the subsequent paths.
Dhammadhātu siyā upādānañceva upādāniyā ca, siyā upādāniyā ceva no ca upādānaṃ, siyā na vattabbā—“upādānañceva upādāniyā cā”tipi, “upādāniyā ceva no ca upādānan”tipi.
Sixteen elements have no roots to be abandoned by the first path.
Two elements sometimes have roots to be abandoned by the first path; sometimes have no roots to be abandoned by the first path.
Sixteen elements have no roots to be abandoned by the subsequent paths.
Soḷasa dhātuyo na vattabbā—“upādānā ceva upādā­na­sam­payuttā cā”tipi, “upādā­na­sam­payuttā ceva no ca upādānā”tipi.
Two elements sometimes have roots to be abandoned by the subsequent paths; sometimes have no roots to be abandoned by the subsequent paths.
Mano­viñ­ñā­ṇa­dhātu na vattabbā— “upādānañceva upādā­na­sam­payuttā cā”ti, siyā upādā­na­sam­payuttā ceva no ca upādānaṃ, siyā na vattabbā—“upādā­na­sam­payuttā ceva no ca upādānan”ti.
Dhammadhātu siyā upādānañceva upādā­na­sam­payuttā ca, siyā upādā­na­sam­payuttā ceva no ca upādānaṃ, siyā na vattabbā—“upādānañceva upādā­na­sam­payuttā cā”tipi, “upādā­na­sam­payuttā ceva no ca upādānan”tipi.
Soḷasa dhātuyo upādā­na­vippa­yutta­u­pādā­niyā.
Fifteen elements are without directed-thought.
Dve dhātuyo siyā upādā­na­vippa­yutta­u­pādā­niyā, siyā upādā­na­vippa­yutta­anupā­dā­niyā, siyā na vattabbā—“upādā­na­vippa­yutta­u­pādā­niyā”tipi, “upādā­na­vippa­yutta­anupā­dā­niyā”tipi.
Mind element is accompanied by directed-thought.
Two elements sometimes are accompanied by directed-thought; sometimes are without directed-thought.
3
Fifteen elements are without evaluation.
2.12.
Mind element is accompanied by evaluation.
Kilesagocchaka
Two elements sometimes are accompanied by evaluation;
sometimes are without evaluation.
Sattarasa dhātuyo no kilesā.
Sixteen elements are without rapture.
Dhammadhātu siyā kilesā, siyā no kilesā.
Two elements sometimes are with rapture; sometimes are without rapture.
Soḷasa dhātuyo saṃkilesikā.
Sixteen elements are not accompanied by rapture.
Dve dhātuyo siyā saṃkilesikā, siyā asaṃkilesikā.
Two elements sometimes are accompanied by rapture; sometimes are not accompanied by rapture.
Soḷasa dhātuyo asaṃkiliṭṭhā.
Fifteen elements are not accompanied by pleasure.
Dve dhātuyo siyā saṃkiliṭṭhā, siyā asaṃkiliṭṭhā.
Three elements sometimes are accompanied by pleasure; sometimes are not accompanied by pleasure.
Soḷasa dhātuyo kilesa­vippa­yuttā.
Eleven elements are not accompanied by indifference.
Dve dhātuyo siyā kilesa­sam­payuttā, siyā kilesa­vippa­yuttā.
Five elements are accompanied by indifference.
Soḷasa dhātuyo na vattabbā—“kilesā ceva saṃkilesikā cā”ti, saṃkilesikā ceva no ca kilesā.
Two elements sometimes are accompanied by indifference; sometimes are not accompanied by indifference.
Mano­viñ­ñā­ṇa­dhātu na vattabbā—“kileso ceva saṃkilesikā cā”ti, siyā saṃkilesikā ceva no ca kileso, siyā na vattabbā— “saṃkilesikā ceva no ca kileso”ti.
Dhammadhātu siyā kileso ceva saṃkilesikā ca, siyā saṃkilesikā ceva no ca kileso, siyā na vattabbā—“kileso ceva saṃkilesikā cā”tipi, “saṃkilesikā ceva no ca kileso”tipi.
Sixteen elements are characteristic of the plane of desire.
Two elements sometimes are characteristic of the plane of desire; sometimes are not characteristic of the plane of desire.
Soḷasa dhātuyo na vattabbā—“kilesā ceva saṃkiliṭṭhā cā”tipi, “saṃkiliṭṭhā ceva no ca kilesā”tipi.
Sixteen elements are not characteristic of the plane of form.
Mano­viñ­ñā­ṇa­dhātu na vattabbā—“kileso ceva saṃkiliṭṭhā cā”ti, siyā saṃkiliṭṭhā ceva no ca kileso, siyā na vattabbā—“saṃkiliṭṭhā ceva no ca kileso”ti.
Two elements sometimes are characteristic of the plane of form; sometimes are not characteristic of the plane of form.
Dhammadhātu siyā kileso ceva saṃkiliṭṭhā ca, siyā saṃkiliṭṭhā ceva no ca kileso, siyā na vattabbā—“kileso ceva saṃkiliṭṭhā cā”tipi, “saṃkiliṭṭhā ceva no ca kileso”tipi.
Sixteen elements are not characteristic of the formless plane.
Soḷasa dhātuyo na vattabbā—“kilesā ceva kilesa­sam­payuttā cā”tipi, “kilesa­sam­payuttā ceva no ca kilesā”tipi.
Two elements sometimes are characteristic of the formless plane; sometimes are not characteristic of the formless plane.
Mano­viñ­ñā­ṇa­dhātu na vattabbā—“kileso ceva kilesa­sam­payuttā cā”ti, siyā kilesa­sam­payuttā ceva no ca kileso, siyā na vattabbā—“kilesa­sam­payuttā ceva no ca kileso”ti.
Sixteen elements are included (i.
Dhammadhātu siyā kileso ceva kilesa­sam­payuttā ca, siyā kilesa­sam­payuttā ceva no ca kileso, siyā na vattabbā—“kileso ceva kilesa­sam­payuttā cā”tipi, “kilesa­sam­payuttā ceva no ca kileso”tipi.
e. are mundane).
Soḷasa dhātuyo kilesa­vippa­yutta­saṃki­lesikā.
Two elements sometimes are included (i.
Dve dhātuyo siyā kilesa­vippa­yutta­saṃki­lesikā, siyā kilesa­vippa­yutta­asaṃ­ki­lesikā, siyā na vattabbā—“kilesa­vippa­yutta­saṃki­lesikā”tipi, “kilesa­vippa­yutta­asaṃ­ki­lesikā”tipi.
e. are mundane); sometimes are not included (i.
e. are supramundane).
3
Sixteen elements do not tend to release.
2.13.
Two elements sometimes tend to release.
Piṭṭhiduka
Sixteen elements are of no fixed (resultant time).
Two elements sometimes are of fixed (resultant time); sometimes are of no fixed (resultant time).
Soḷasa dhātuyo na dassanena pahātabbā.
Sixteen elements are surpassable.
Dve dhātuyo siyā dassanena pahātabbā, siyā na dassanena pahātabbā.
Two elements sometimes are surpassable; sometimes are not surpassable.
Soḷasa dhātuyo na bhāvanāya pahātabbā.
Dve dhātuyo siyā bhāvanāya pahātabbā, siyā na bhāvanāya pahātabbā.
Sixteen elements are without cause of bewailing.
Soḷasa dhātuyo na dassanena pahātab­ba­hetukā.
Two elements sometimes are with cause of bewailing; sometimes are without cause of bewailing.
Dve dhātuyo siyā dassanena pahātab­ba­hetukā, siyā na dassanena pahātab­ba­hetukā.
(13)
Soḷasa dhātuyo na bhāvanāya pahātab­ba­hetukā.
Dve dhātuyo siyā bhāvanāya pahātab­ba­hetukā, siyā na bhāvanāya pahātab­ba­hetukā.
(Here Ends The Section) Interrogation
Analysis Of The Elements Is Ended
Pannarasa dhātuyo avitakkā.
Manodhātu savitakkā.
Dve dhātuyo siyā savitakkā, siyā avitakkā.
Pannarasa dhātuyo avicārā.
Manodhātu savicārā.
Dve dhātuyo siyā savicārā, siyā avicārā.
Soḷasa dhātuyo appītikā.
Dve dhātuyo siyā sappītikā, siyā appītikā.
Soḷasa dhātuyo na pītisahagatā.
Dve dhātuyo siyā pītisahagatā, siyā na pītisahagatā.
Pannarasa dhātuyo na sukhasahagatā.
Tisso dhātuyo siyā sukhasahagatā, siyā na sukhasahagatā.
Ekādasa dhātuyo na upekkhā­saha­gatā.
Pañca dhātuyo upekkhā­saha­gatā.
Dve dhātuyo siyā upekkhā­saha­gatā, siyā na upekkhā­saha­gatā.
Soḷasa dhātuyo kāmāvacarā.
Dve dhātuyo siyā kāmāvacarā, siyā na kāmāvacarā.
Soḷasa dhātuyo na rūpāvacarā.
Dve dhātuyo siyā rūpāvacarā, siyā na rūpāvacarā.
Soḷasa dhātuyo na arūpāvacarā.
Dve dhātuyo siyā arūpāvacarā, siyā na arūpāvacarā.
Soḷasa dhātuyo pariyāpannā.
Dve dhātuyo siyā pariyāpannā, siyā apariyāpannā.
Soḷasa dhātuyo aniyyānikā.
Dve dhātuyo siyā niyyānikā, siyā aniyyānikā.
Soḷasa dhātuyo aniyatā.
Dve dhātuyo siyā niyatā, siyā aniyatā.
Soḷasa dhātuyo sauttarā.
Dve dhātuyo siyā sauttarā, siyā anuttarā.
Soḷasa dhātuyo araṇā.
Dve dhātuyo siyā saraṇā, siyā araṇāti.
(13)
Pañhāpucchakaṃ.
Dhātuvibhaṅgo niṭṭhito.

4 - Sacca-vibhaṅga: truth analysis




Vibhaṅga
The Book of Analysis 4
Saccavibhaṅga
Analysis Of Truth 4

4.1 - Analysis According To The Discourses


1 Suttan­ta­bhājanīya
1. Analysis According To The Discourses
Cattāri ariyasaccāni—dukkhaṃ ariyasaccaṃ,
The Four Noble Truths are:
duk­kha­sa­muda­yaṃ ariyasaccaṃ, dukkhanirodhaṃ ariyasaccaṃ, duk­kha­nirodha­gāminī paṭipadā ariyasaccaṃ.
The Noble Truth of suffering; the Noble Truth of the cause of suffering; the Noble Truth of the cessation of suffering; the Noble Truth of the way leading to the cessation of suffering.

4.1.1 - The Truth Of Suffering 1. Dukkhasacca

1
4
1. Dukkhasacca
1.1. The Truth Of Suffering
Tattha katamaṃ dukkhaṃ ariyasaccaṃ?
Therein what is the Noble Truth of suffering?
Jātipi dukkhā, jarāpi dukkhā, maraṇampi dukkhaṃ, soka­pari­deva­duk­kha­do­manas­supāyā­sāpi dukkhā, appiyehi sampayogo dukkho, piyehi vippayogo dukkho, yampicchaṃ na labhati tampi dukkhaṃ, saṃkhittena pañcu­pādā­nak­khan­dhā dukkhā.
Birth is suffering; old age is suffering; death is suffering; sorrow, lamentation, pain (physical), mental pain, despair is suffering; association with the disliked is suffering; separation from the liked is suffering; not to get what one wishes, that also is suffering; in brief the five aggregates (as objects of) the graspings are suffering.
Tattha katamā jāti?
Therein what is birth?
Yā tesaṃ tesaṃ sattānaṃ tamhi tamhi sattanikāye jāti sañjāti okkanti abhinibbatti khandhānaṃ pātubhāvo āyatanānaṃ paṭilābho—
That which for this or that being in this or that category of beings is birth, genesis, entry, full existence, the appearance of the aggregates, the acquiring of the sense-bases.
ayaṃ vuccati “jāti”.
This is called birth.
Tattha katamā jarā?
Therein what is old age?
Yā tesaṃ tesaṃ sattānaṃ tamhi tamhi sattanikāye jarā jīraṇatā khaṇḍiccaṃ pāliccaṃ valittacatā āyuno saṃhāni indriyānaṃ paripāko—
That which for this or that being in this or that category of beings is old age, decrepitude, broken teeth, grey hair, wrinkled skin, the dwindling of life, decay of the faculties.
ayaṃ vuccati “jarā”.
This is called old age.
Tattha katamaṃ maraṇaṃ?
Therein what is death?
Yā tesaṃ tesaṃ sattānaṃ tamhā tamhā sattanikāyā cuti cavanatā bhedo antaradhānaṃ maccu maraṇaṃ kālakiriyā khandhānaṃ bhedo kaḷevarassa nikkhepo jīvi­tin­driyas­supac­chedo—
That which for this or that being from this or that category of beings is decease, passing away, breaking up, disappearance, dying, death, the completion of the life-span, the breaking up of the aggregates, the laying down of the body, the destruction of the faculty of vital principle.
idaṃ vuccati “maraṇaṃ”.
This is called death.
Tattha katamo soko?
Therein what is sorrow?
Ñātibyasanena vā
(That which) To one afflicted by misfortune through relatives or
phuṭṭhassa bhogabyasanena vā
to one afflicted by misfortune through wealth or
phuṭṭhassa rogabyasanena vā
to one afflicted by misfortune through disease or
phuṭṭhassa sīlabyasanena vā
to one afflicted by misfortune through (corrupted) morality or
phuṭṭhassa diṭṭhib­yasa­nena vā
to one afflicted by misfortune through wrong view or
phuṭṭhassa aññata­rañ­ñata­rena byasanena samannāgatassa
to one possessed of one misfortune or another or
aññata­rañ­ñata­rena dukkhadhammena
to one afflicted by one painful thing or another
phuṭṭhassa soko socanā socitattaṃ anto-soko antopari-soko
is sorrow, being sorry, the state of being sorry, inner sorrow, deep sorrow,
cetaso parijjhāyanā domanassaṃ sokasallaṃ—
burning of the mind, mental pain, the arrow of sorrow.
ayaṃ vuccati “soko”.
This is called sorrow.
Tattha katamo paridevo?
Therein what is lamentation?
Ñātibyasanena vā phuṭṭhassa bhogabyasanena vā phuṭṭhassa rogabyasanena vā phuṭṭhassa sīlabyasanena vā phuṭṭhassa diṭṭhib­yasa­nena vā phuṭṭhassa aññata­rañ­ñata­rena byasanena samannāgatassa aññata­rañ­ñata­rena dukkhadhammena phuṭṭhassa ādevo paridevo ādevanā paridevanā ādevitattaṃ paridevitattaṃ vācā palāpo vippalāpo lālappo lālappanā lālappitattaṃ—
(That which) To one afflicted by misfortune through relatives or to one afflicted by misfortune through wealth or to one afflicted by misfortune through disease or to one afflicted by misfortune through (corrupted) morality or to one afflicted by misfortune through wrong view or to one possessed of one misfortune or another or to one afflicted by one painful thing or another is crying, lamentation, the act of crying, the act of lamentation, the state of crying, the state of lamentation, (sorrowful) talk, senseless talk, wailing, sorrowful murmuring, the act of sorrowful murmuring, the state of sorrowful murmuring.
ayaṃ vuccati “paridevo”.
This is called lamentation.
Tattha katamaṃ dukkhaṃ?
Therein what is pain?
Yaṃ kāyikaṃ asātaṃ kāyikaṃ dukkhaṃ kāya­samphas­sa­jaṃ asātaṃ dukkhaṃ vedayitaṃ kāya­samphas­sajā asātā dukkhā vedanā—
That which is bodily uneasiness, bodily pain, uneasy painful experience born of bodily contact, uneasy painful feeling born of bodily contact.
idaṃ vuccati “dukkhaṃ”.
This is called pain.
Tattha katamaṃ domanassaṃ?
Therein what is mental pain?
Yaṃ cetasikaṃ asātaṃ cetasikaṃ dukkhaṃ ceto­samphas­sa­jaṃ asātaṃ dukkhaṃ vedayitaṃ ceto­samphas­sajā asātā dukkhā vedanā—
That which is mental uneasiness, mental pain, uneasy painful experience born of mental contact, uneasy painful feeling born of mental contact.
idaṃ vuccati “domanassaṃ”.
This is called mental pain.
Tattha katamo upāyāso?
Therein what is despair?
Ñātibyasanena vā phuṭṭhassa bhogabyasanena vā phuṭṭhassa rogabyasanena vā phuṭṭhassa sīlabyasanena vā phuṭṭhassa diṭṭhib­yasa­nena vā phuṭṭhassa aññata­rañ­ñata­rena byasanena samannāgatassa aññata­rañ­ñata­rena dukkhadhammena phuṭṭhassa āyāso upāyāso āyāsitattaṃ upāyāsitattaṃ—
(That which) To one afflicted by misfortune through relatives or to one afflicted by misfortune through wealth or to one afflicted by misfortune through disease or to one afflicted by misfortune through (corrupted) morality or to one afflicted by misfortune through wrong view or to one possessed of one misfortune or another or to one afflicted by one painful thing or another is despondency, despair, the state of despondency, the state of despair.
ayaṃ vuccati “upāyāso”.
This is called despair.
Tattha katamo appiyehi sampayogo dukkho?
Therein what is suffering that is association with the disliked?
Idha yassa te honti aniṭṭhā akantā amanāpā rūpā saddā gandhā rasā phoṭṭhabbā, ye vā panassa te honti anatthakāmā ahitakāmā aphāsukakāmā ayogak­khema­kāmā; yā tehi saṅgati samāgamo samodhānaṃ missībhāvo—
Herein whatever undesirable, disagreeable, unpleasant (objects) there are, visible, audible, odorous, sapid, tangible; or those who are not wishers of welfare, not wishers of benefit, not wishers of comfort or who do not wish (one) to be released from the bonds; that which is association (by visiting), association (by receiving), concoursing, collaborating therewith.
ayaṃ vuccati “appiyehi sampayogo dukkho”.
This is called suffering that is association with the disliked.
Tattha katamo piyehi vippayogo dukkho?
Therein what is suffering that is separation from the liked?
Idha yassa te honti iṭṭhā kantā manāpā rūpā saddā gandhā rasā phoṭṭhabbā, ye vā panassa te honti atthakāmā hitakāmā phāsukakāmā yogakkhemakāmā mātā vā pitā vā bhātā vā bhaginī vā mittā vā amaccā vā ñātī vā sālohitā vā; yā tehi asaṅgati asamāgamo asamodhānaṃ amissībhāvo—
Herein whatever desirable, agreeable, pleasant (objects) there are, visible, audible, odorous, sapid, tangible; or those who are wishers of welfare, wishers of benefit, wishers of comfort or who wish (one) to be released from the bonds, mothers, fathers, brothers, sisters, friends, colleagues, relatives or blood relations; that which is non-association (by visiting), non-association (by receiving), not concoursing, not collaborating therewith.
ayaṃ vuccati “piyehi vippayogo dukkho”.
This is called suffering that is separation from the liked.
Tattha katamaṃ yampicchaṃ na labhati tampi dukkhaṃ?
Therein what is, “not to get what one wishes, that also is suffering”?
Jātidhammānaṃ sattānaṃ evaṃ icchā uppajjati—“aho vata, mayaṃ na jātidhammā assāma; na ca, vata, no jāti āgaccheyyā”ti.
In beings subject to birth such a wish arises, “Well indeed if we were not subject to birth; may birth not come to us”;
Na kho panetaṃ icchāya pattabbaṃ.
this indeed is not to be attained by wishing.
Idampi “yampicchaṃ na labhati tampi dukkhaṃ”.
This is, “not to get what one wishes, that also is suffering”.
Jarādhammānaṃ sattānaṃ … pe …
In beings subject to old age. Complete in general form of first example.
byādhi­dhammānaṃ sattānaṃ … pe …
In beings subject to sickness. Complete in general form of first example.
maraṇa­dhammā­naṃ sattānaṃ … pe …
In beings subject to death. Complete in general form of first example.
soka­pari­deva­duk­kha­do­manas­supāyā­sa­dhammānaṃ sattānaṃ evaṃ icchā uppajjati—“aho vata, mayaṃ na soka­pari­deva­duk­kha­do­manas­supāyā­sa­dhammā assāma; na ca, vata, no soka­pari­deva­duk­kha­do­manas­supāyāsā āgaccheyyun”ti.
In beings subject to sorrow, lamentation, pain (physical), mental pain, despair, such a wish arises, “Well indeed if we were not subject to sorrow, lamentation , pain (physical), mental pain, despair; may sorrow, lamentation, pain (physical), mental pain, despair, not come to us”;
Na kho panetaṃ icchāya pattabbaṃ.
this indeed is not to be attained by wishing.
Idampi “yampicchaṃ na labhati tampi dukkhaṃ”.
This also is, “not to get what one wishes, that also is suffering”.
Tattha katame saṃkhittena pañcu­pādā­nak­khan­dhā dukkhā?
Therein what is,” in brief the five aggregates (as objects of) the graspings are suffering”?
Seyyathidaṃ— rūpupā­dā­nak­khan­dho, vedanupā­dā­nak­khan­dho, saññu­pādā­nak­khan­dho, saṅ­khā­ru­pādā­nak­khan­dho, viñ­ñāṇupā­dā­nak­khan­dho.
They are: The aggregate of form (as object of) the graspings, the aggregate of feeling (as object of) the graspings, the aggregate of perception (as object of) the graspings, the aggregate of volitional activities (as object of) the graspings, the aggregate of consciousness (as object of) the graspings.
Ime vuccanti “saṃkhittena pañcu­pādā­nak­khan­dhā dukkhā”.
These are called, “in brief the five aggregates (as objects of) the graspings are suffering”.
Idaṃ vuccati “dukkhaṃ ariyasaccaṃ”.
This Is Called The Noble Truth Of Suffering

4.1.2 - The Truth Of The Cause 2. Samudayasacca



1
4
2. Samudayasacca
1.2. The Truth Of The Cause
Tattha katamaṃ duk­kha­sa­muda­yaṃ ariyasaccaṃ?
Therein what is the Noble Truth of the cause of suffering?
Yāyaṃ taṇhā ponobhavikā nandi­rāga­saha­gatā tatra­tat­rā­bhinan­dinī,
That craving which is cause of future existence, is accompanied by passionate lust, is strong passion for this and that.
seyyathidaṃ—kāmataṇhā, bhavataṇhā, vibhavataṇhā.
For example; craving for sense pleasure, craving for existence, craving for non-existence.
Sā kho panesā taṇhā kattha uppajjamānā uppajjati, kattha nivisamānā nivisati?
This same craving when arising where does it arise; when settling where does it settle?
Yaṃ loke piyarūpaṃ sātarūpaṃ, etthesā taṇhā uppajjamānā uppajjati, ettha nivisamānā nivisati.
Whatever in the world is a lovely thing, pleasant thing; herein this craving when arising arises; herein when settling settles.
Kiñca loke piyarūpaṃ sātarūpaṃ?
In the world what is a lovely thing, pleasant thing?
Cakkhuṃ loke piyarūpaṃ sātarūpaṃ.
In the world eye is a lovely thing, pleasant thing;
Etthesā taṇhā uppajjamānā uppajjati, ettha nivisamānā nivisati.
herein this craving when arising arises; herein when settling settles.
Sotaṃ loke … pe …
In the world ear. Complete as first example.
ghānaṃ loke …
In the world nose.
jivhā loke …
In the world tongue.
kāyo loke …
In the world body.
mano loke piyarūpaṃ sātarūpaṃ, etthesā taṇhā uppajjamānā uppajjati, ettha nivisamānā nivisati.
In the world mind is a lovely thing, pleasant thing; herein this craving when arising arises; herein when settling settles.
Rūpā loke piyarūpaṃ sātarūpaṃ, etthesā taṇhā uppajjamānā uppajjati, ettha nivisamānā nivisati.
In the world visible (objects) are lovely things, pleasant things; herein this craving when arising arises; herein when settling settles.
Saddā loke … pe …
In the world audible (objects). Complete as first example.
gandhā loke …
In the world odorous (objects).
rasā loke …
In the world sapid (objects).
phoṭṭhabbā loke …
In the world tangible (objects).
dhammā loke piyarūpaṃ sātarūpaṃ, etthesā taṇhā uppajjamānā uppajjati, ettha nivisamānā nivisati.
In the world ideational (objects) are lovely things, pleasant things; herein this craving when arising arises; herein when settling settles.
Cakkhuviññāṇaṃ loke piyarūpaṃ sātarūpaṃ, etthesā taṇhā uppajjamānā uppajjati, ettha nivisamānā nivisati.
In the world eye consciousness is a lovely thing, pleasant thing; herein this craving when arising arises; herein when settling settles.
Sotaviññāṇaṃ loke … pe …
In the world ear consciousness. Complete as first example.
ghānaviññāṇaṃ loke …
In the world nose consciousness.
jivhāviññāṇaṃ loke …
In the world tongue consciousness.
kāyaviññāṇaṃ loke …
In the world body consciousness.
manoviññāṇaṃ loke piyarūpaṃ sātarūpaṃ, etthesā taṇhā uppajjamānā uppajjati, ettha nivisamānā nivisati.
In the world mind consciousness is a lovely thing, pleasant thing; herein this craving when arising arises; herein when settling settles.
Cak­khu­samphasso loke piyarūpaṃ sātarūpaṃ, etthesā taṇhā uppajjamānā uppajjati, ettha nivisamānā nivisati.
In the world eye contact is a lovely thing, pleasant thing; herein this craving when arising arises; herein when settling settles.
Sotasamphasso loke … pe …
In the world ear contact. Complete as first example.
ghānasamphasso loke …
In the world nose contact.
jivhāsamphasso loke …
In the world tongue contact.
kāyasamphasso loke …
In the world body contact.
manosamphasso loke piyarūpaṃ sātarūpaṃ, etthesā taṇhā uppajjamānā uppajjati, ettha nivisamānā nivisati.
In the world mind contact is a lovely thing, pleasant thing; herein this craving when arising arises; herein when settling settles.
Cak­khu­samphas­sajā vedanā loke piyarūpaṃ sātarūpaṃ, etthesā taṇhā uppajjamānā uppajjati, ettha nivisamānā nivisati.
In the world feeling born of eye contact is a lovely thing, pleasant thing; herein this craving when arising arises; herein when settling settles.
Sota­samphas­sajā vedanā loke … pe …
In the world feeling born of ear contact. Complete as first example.
ghāna­samphas­sajā vedanā loke …
In the world feeling born of nose contact.
jivhā­samphas­sajā vedanā loke …
In the world feeling born of tongue contact.
kāya­samphas­sajā vedanā loke …
In the world feeling born of body contact.
mano­samphas­sajā vedanā loke piyarūpaṃ sātarūpaṃ, etthesā taṇhā uppajjamānā uppajjati, ettha nivisamānā nivisati.
In the world feeling born of mind contact is a lovely thing, pleasant thing; herein this craving when arising arises; herein when settling settles.
Rūpasaññā loke piyarūpaṃ sātarūpaṃ, etthesā taṇhā uppajjamānā uppajjati, ettha nivisamānā nivisati.
In the world perception of visible (objects) is a lovely thing, pleasant thing; herein this craving when arising arises; herein when settling settles.
Saddasaññā loke … pe …
In the world perception of audible (objects). Complete as first example.
gandhasaññā loke …
In the world perception of odorous (objects).
rasasaññā loke …
In the world perception of sapid (objects).
­phoṭṭhab­ba­saññā loke …
In the world perception of tangible (objects).
dhammasaññā loke piyarūpaṃ sātarūpaṃ, etthesā taṇhā uppajjamānā uppajjati, ettha nivisamānā nivisati.
In the world perception of ideational (objects) is a lovely thing, pleasant thing; herein this craving when arising arises; herein when settling settles.
Rūpasañcetanā loke piyarūpaṃ sātarūpaṃ, etthesā taṇhā uppajjamānā uppajjati, ettha nivisamānā nivisati.
In the world volition concerning visible (objects) is a lovely thing, pleasant thing; herein this craving when arising arises; herein when settling settles.
Saddasañcetanā loke … pe …
In the world volition concerning audible (objects). Complete as first example.
gandha­sañ­cetanā loke …
In the world volition concerning odorous (objects).
rasasañcetanā loke …
In the world volition concerning sapid (objects).
­phoṭṭhab­ba­sañ­cetanā loke …
In the world volition concerning tangible (objects).
dhamma­sañ­cetanā loke piyarūpaṃ sātarūpaṃ, etthesā taṇhā uppajjamānā uppajjati, ettha nivisamānā nivisati.
In the world volition concerning ideational (objects) is a lovely thing, pleasant thing; herein this craving when arising arises; herein when settling settles.
Rūpataṇhā loke piyarūpaṃ sātarūpaṃ, etthesā taṇhā uppajjamānā uppajjati, ettha nivisamānā nivisati.
In the world craving for visible (objects) is a lovely thing, pleasant thing; herein this craving when arising arises; herein when settling settles.
Saddataṇhā loke … pe …
In the world craving for audible (objects). Complete as first example.
gandhataṇhā loke …
In the world craving for odorous (objects).
rasataṇhā loke …
In the world craving for sapid (objects).
­phoṭṭhab­ba­taṇhā loke …
In the world craving for tangible (objects).
dhammataṇhā loke piyarūpaṃ sātarūpaṃ, etthesā taṇhā uppajjamānā uppajjati, ettha nivisamānā nivisati.
In the world craving for ideational (objects) is a lovely thing, pleasant thing; herein this craving when arising arises; herein when settling settles.
Rūpavitakko loke piyarūpaṃ sātarūpaṃ, etthesā taṇhā uppajjamānā uppajjati, ettha nivisamānā nivisati.
In the world thinking of visible (objects) is a lovely thing, pleasant thing; herein this craving when arising arises; herein when settling settles.
Saddavitakko loke … pe …
In the world thinking of audible (objects). Complete as first example.
gandhavitakko loke …
In the world thinking of odorous (objects).
rasavitakko loke …
In the world thinking of sapid (objects).
­phoṭṭhab­ba­vitakko loke …
In the world thinking of tangible (objects).
dhammavitakko loke piyarūpaṃ sātarūpaṃ, etthesā taṇhā uppajjamānā uppajjati, ettha nivisamānā nivisati.
In the world thinking of ideational (objects) is a lovely thing, pleasant thing; herein this craving when arising arises; herein when settling settles.
Rūpavicāro loke piyarūpaṃ sātarūpaṃ, etthesā taṇhā uppajjamānā uppajjati, ettha nivisamānā nivisati.
In the world examination of visible (objects) is a lovely thing, pleasant thing; herein this craving when arising arises; herein when settling settles.
Saddavicāro loke piyarūpaṃ sātarūpaṃ, etthesā taṇhā uppajjamānā uppajjati, ettha nivisamānā nivisati.
In the world examination of audible (objects) is a lovely thing, pleasant thing; herein this craving when arising arises; herein when settling settles.
Gandhavicāro loke piyarūpaṃ sātarūpaṃ, etthesā taṇhā uppajjamānā uppajjati, ettha nivisamānā nivisati.
In the world examination of odorous (objects) is a lovely thing, pleasant thing; herein this craving when arising arises; herein when settling settles.
Rasavicāro loke piyarūpaṃ sātarūpaṃ, etthesā taṇhā uppajjamānā uppajjati, ettha nivisamānā nivisati.
In the world examination of sapid (objects) is a lovely thing, pleasant thing; herein this craving when arising arises; herein when settling settles.
Phoṭṭhab­ba­vicāro loke piyarūpaṃ sātarūpaṃ, etthesā taṇhā uppajjamānā uppajjati, ettha nivisamānā nivisati.
In the world examination of tangible (objects) is a lovely thing, pleasant thing; herein this craving when arising arises; herein when settling settles.
Dhammavicāro loke piyarūpaṃ sātarūpaṃ, etthesā taṇhā uppajjamānā uppajjati, ettha nivisamānā nivisati.
In the world examination of ideational (objects) is a lovely thing, pleasant thing; herein this craving when arising arises; herein when settling settles.
Idaṃ vuccati “duk­kha­sa­muda­yaṃ ariyasaccaṃ”.
This Is Called The Noble Truth Of The Cause Of Suffering

4.1.3 - The Truth Of Cessation 3. Nirodhasacca



1
4
3. Nirodhasacca
1.3. The Truth Of Cessation
Tattha katamaṃ dukkhanirodhaṃ ariyasaccaṃ?
Therein what is the Noble Truth of the cessation of suffering?
Yo tassāyeva taṇhāya asesa­virāga­nirodho cāgo paṭinissaggo mutti anālayo.
That which is the entire dispassionate cessation of, the forsaking of, the discarding of, the freedom from, the non-grasping to that same craving.
Sā kho panesā taṇhā kattha pahīyamānā pahīyati, kattha nirujjhamānā nirujjhati?
This same craving when being abandoned where should it be abandoned; when ceasing where does it cease?
Yaṃ loke piyarūpaṃ sātarūpaṃ, etthesā taṇhā pahīyamānā pahīyati, ettha nirujjhamānā nirujjhati.
Whatever in the world is a lovely thing, pleasant thing; herein this craving when being abandoned should be abandoned; herein when ceasing ceases.
Kiñca loke piyarūpaṃ sātarūpaṃ?
In the world what is a lovely thing, pleasant thing?
Cakkhuṃ loke piyarūpaṃ sātarūpaṃ.
In the world eye is a lovely thing, pleasant thing;
Etthesā taṇhā pahīyamānā pahīyati, ettha nirujjhamānā nirujjhati.
herein this craving when being abandoned should be abandoned; herein when ceasing ceases.
Sotaṃ loke … pe …
In the world ear. Complete as first example.
ghānaṃ loke …
In the world nose.
jivhā loke …
In the world tongue.
kāyo loke …
In the world body.
mano loke piyarūpaṃ sātarūpaṃ, etthesā taṇhā pahīyamānā pahīyati, ettha nirujjhamānā nirujjhati.
In the world mind is a lovely thing, pleasant thing; herein this craving when being abandoned should be abandoned; herein when ceasing ceases.
Rūpā loke piyarūpaṃ sātarūpaṃ, etthesā taṇhā pahīyamānā pahīyati, ettha nirujjhamānā nirujjhati.
In the world visible (object) is a lovely thing, pleasant thing; herein this craving when being abandoned should be abandoned; herein when ceasing ceases.
Saddā loke … pe …
In the world audible (object). Complete as first example.
gandhā loke …
In the world odorous (object).
rasā loke …
In the world sapid (object).
phoṭṭhabbā loke …
In the world tangible (object).
dhammā loke piyarūpaṃ sātarūpaṃ, etthesā taṇhā pahīyamānā pahīyati, ettha nirujjhamānā nirujjhati.
In the world ideational (object) is a lovely thing, pleasant thing; herein this craving when being abandoned should be abandoned; herein when ceasing ceases.
Cakkhuviññāṇaṃ loke piyarūpaṃ sātarūpaṃ, etthesā taṇhā pahīyamānā pahīyati, ettha nirujjhamānā nirujjhati.
In the world eye consciousness is a lovely thing, pleasant thing; herein this craving when being abandoned should be abandoned; herein when ceasing ceases.
Sotaviññāṇaṃ loke … pe …
In the world ear consciousness. Complete as first example.
ghānaviññāṇaṃ loke …
In the world nose consciousness.
jivhāviññāṇaṃ loke …
In the world tongue consciousness.
kāyaviññāṇaṃ loke …
In the world body consciousness.
manoviññāṇaṃ loke piyarūpaṃ sātarūpaṃ, etthesā taṇhā pahīyamānā pahīyati, ettha nirujjhamānā nirujjhati.
In the world mind consciousness is a lovely thing, pleasant thing; herein this craving when being abandoned should be abandoned; herein when ceasing ceases.
Cak­khu­samphasso loke piyarūpaṃ sātarūpaṃ, etthesā taṇhā pahīyamānā pahīyati, ettha nirujjhamānā nirujjhati.
In the world eye contact is a lovely thing, pleasant thing; herein this craving when being abandoned should be abandoned; herein when ceasing ceases.
Sotasamphasso loke … pe …
In the world ear contact. Complete as first example.
ghānasamphasso loke …
In the world nose contact.
jivhāsamphasso loke …
In the world tongue contact.
kāyasamphasso loke …
In the world body contact.
manosamphasso loke piyarūpaṃ sātarūpaṃ, etthesā taṇhā pahīyamānā pahīyati, ettha nirujjhamānā nirujjhati.
In the world mind contact is a lovely thing, pleasant thing; herein this craving when being abandoned should be abandoned; herein when ceasing ceases.
Cak­khu­samphas­sajā vedanā loke piyarūpaṃ sātarūpaṃ, etthesā taṇhā pahīyamānā pahīyati, ettha nirujjhamānā nirujjhati.
In the world feeling born of eye contact is a lovely thing, pleasant thing; herein this craving when being abandoned should be abandoned; herein when ceasing ceases.
Sota­samphas­sajā vedanā loke … pe …
In the world feeling born of ear contact. Complete as first example.
ghāna­samphas­sajā vedanā loke …
In the world feeling born of nose contact.
jivhā­samphas­sajā vedanā loke …
In the world feeling born of tongue contact.
kāya­samphas­sajā vedanā loke …
In the world feeling born of body contact.
mano­samphas­sajā vedanā loke piyarūpaṃ sātarūpaṃ, etthesā taṇhā pahīyamānā pahīyati, ettha nirujjhamānā nirujjhati.
In the world feeling born of mind contact is a lovely thing, pleasant thing; herein this craving when being abandoned should be abandoned; herein when ceasing ceases.
Rūpasaññā loke …
In the world perception of visible (objects).
saddasaññā loke …
In the world perception of audible (objects).
gandhasaññā loke …
In the world perception of odorous (objects).
rasasaññā loke …
In the world perception of sapid (objects).
­phoṭṭhab­ba­saññā loke …
In the world perception of tangible (objects).
dhammasaññā loke piyarūpaṃ sātarūpaṃ, etthesā taṇhā pahīyamānā pahīyati, ettha nirujjhamānā nirujjhati.
In the world perception of ideational (objects) is a lovely thing, pleasant thing; herein this craving when being abandoned should be abandoned; herein when ceasing ceases.
Rūpasañcetanā loke …
In the world volition concerning visible (objects).
saddasañcetanā loke …
In the world volition concerning audible (objects).
gandha­sañ­cetanā loke …
In the world volition concerning odorous (objects).
rasasañcetanā loke …
In the world volition concerning sapid (objects).
­phoṭṭhab­ba­sañ­cetanā loke …
In the world volition concerning tangible (objects).
dhamma­sañ­cetanā loke piyarūpaṃ sātarūpaṃ, etthesā taṇhā pahīyamānā pahīyati, ettha nirujjhamānā nirujjhati.
In the world volition concerning ideational (objects) is a lovely thing, pleasant thing; herein this craving when being abandoned should be abandoned; herein when ceasing ceases.
Rūpataṇhā loke …
In the world craving for visible (objects).
saddataṇhā loke …
In the world craving for audible (objects).
gandhataṇhā loke …
In the world craving for odorous (objects).
rasataṇhā loke …
In the world craving for sapid (objects).
­phoṭṭhab­ba­taṇhā loke …
In the world craving for tangible (objects).
dhammataṇhā loke piyarūpaṃ sātarūpaṃ, etthesā taṇhā pahīyamānā pahīyati, ettha nirujjhamānā nirujjhati.
In the world craving for ideational (objects) is a lovely thing, pleasant thing; herein this craving when being abandoned should be abandoned; herein when ceasing ceases.
Rūpavitakko loke …
In the world thinking of visible (objects).
saddavitakko loke …
In the world thinking of audible (objects).
gandhavitakko loke …
In the world thinking of odorous (objects).
rasavitakko loke …
In the world thinking of sapid (objects).
­phoṭṭhab­ba­vitakko loke …
In the world thinking of tangible (objects).
dhammavitakko loke piyarūpaṃ sātarūpaṃ, etthesā taṇhā pahīyamānā pahīyati, ettha nirujjhamānā nirujjhati.
In the world thinking of ideational (objects) is a lovely thing, pleasant thing; herein this craving when being abandoned should be abandoned; herein when ceasing ceases.
Rūpavicāro loke …
In the world examination of visible (objects).
saddavicāro loke …
In the world examination of audible (objects).
gandhavicāro loke …
In the world examination of odorous (objects).
rasavicāro loke …
In the world examination of sapid (objects).
­phoṭṭhab­ba­vicāro loke …
In the world examination of tangible (objects).
dhammavicāro loke piyarūpaṃ sātarūpaṃ, etthesā taṇhā pahīyamānā pahīyati, ettha nirujjhamānā nirujjhati.
In the world examination of ideational (objects) is a lovely thing, pleasant thing; herein this craving when being abandoned should be abandoned; herein when ceasing ceases.
Idaṃ vuccati “dukkhanirodhaṃ ariyasaccaṃ”.
This Is Called The Noble Truth Of The Cessation Of Suffering

4.1.4 - The Truth Of The Path 4. Maggasacca

(identical to SN 45.8)

1
4
4. Maggasacca
1.4. The Truth Of The Path
Tattha katamaṃ duk­kha­nirodha­gāminī paṭipadā ariyasaccaṃ?
Therein what is the Noble Truth of the way leading to the cessation of suffering?
Ayameva ariyo aṭṭhaṅgiko maggo,
Only this Noble Eightfold Path.
seyyathidaṃ—sammādiṭṭhi, sammāsaṅkappo, sammāvācā, sammākammanto, sammāājīvo, sammāvāyāmo, sammāsati, sammāsamādhi.
Namely: Right view, right thought, right speech, right action, right livelihood, right effort, right mindfulness, right samādhi.
Tattha katamā sammādiṭṭhi?
Therein what is right view?
Dukkhe ñāṇaṃ, dukkhasamudaye ñāṇaṃ, dukkhanirodhe ñāṇaṃ, duk­kha­nirodha­gāminiyā paṭipadāya ñāṇaṃ—
Knowledge of suffering, knowledge of the cause of suffering, knowledge of the cessation of suffering, knowledge of the way leading to the cessation of suffering.
ayaṃ vuccati “sammādiṭṭhi”.
This is called right view.
Tattha katamo sammāsaṅkappo?
Therein what is right thought?
Nekkham­ma­saṅkappo, abyāpā­da­saṅkappo, avihiṃ­sā­saṅkappo—
Thought (associated with) renunciation, thought (associated with) absence of ill-will, thought (associated with) absence of cruelty.
ayaṃ vuccati “sammāsaṅkappo”.
This is called right thought.
Tattha katamā sammāvācā?
Therein what is right speech?
Musāvādā veramaṇī, pisuṇāya vācāya veramaṇī, pharusāya vācāya veramaṇī, samphappalāpā veramaṇī—
Abstaining from false speech, abstaining from slanderous speech, abstaining from harsh speech, abstaining from frivolous speech.
ayaṃ vuccati “sammāvācā”.
This is called right speech.
Tattha katamo sammākammanto?
Therein what is right action?
Pāṇātipātā veramaṇī, adinnādānā veramaṇī, kāmesu­micchā­cārā veramaṇī—
Abstaining from killing beings, abstaining from taking that which is not given, abstaining from sexual misconduct.
ayaṃ vuccati “sammākammanto”.
This is called right action.
Tattha katamo sammāājīvo?
Therein what is right livelihood?
Idha ariyasāvako micchāājīvaṃ pahāya sammāājīvena jīvikaṃ kappeti—
Herein a noble disciple, having abandoned wrong livelihood, makes a living by means of right livelihood.
ayaṃ vuccati “sammāājīvo”.
This is called right livelihood.
Tattha katamo sammāvāyāmo?
Therein what is right effort?
Idha bhikkhu anuppannānaṃ pāpakānaṃ akusalānaṃ dhammānaṃ anuppādāya chandaṃ janeti, vāyamati, vīriyaṃ ārabhati, cittaṃ paggaṇhāti, padahati.
Herein a monk engenders wish, makes effort, arouses energy, exerts the mind, strives for the non-arising of bad, unskilful dhammas that have not arisen;
Uppannānaṃ pāpakānaṃ akusalānaṃ dhammānaṃ pahānāya chandaṃ janeti, vāyamati, vīriyaṃ ārabhati, cittaṃ paggaṇhāti, padahati.
engenders wish, makes effort, arouses energy, exerts the mind, strives for the abandoning of bad, unskilful dhammas that have arisen;
Anuppannānaṃ kusalānaṃ dhammānaṃ uppādāya chandaṃ janeti, vāyamati, vīriyaṃ ārabhati, cittaṃ paggaṇhāti, padahati.
engenders wish, makes effort, arouses energy, exerts the mind, strives for the arising of skilful dhammas that have not arisen;
Uppannānaṃ kusalānaṃ dhammānaṃ ṭhitiyā asammosāya bhiyyobhāvāya vepullāya bhāvanāya pāripūriyā chandaṃ janeti, vāyamati, vīriyaṃ ārabhati, cittaṃ paggaṇhāti, padahati.
engenders wish, makes effort, arouses energy, exerts the mind, strives for the stabilizing, for the collocation, for the increase, for the maturity, for the development, for the completion of skilful dhammas that have arisen.
Ayaṃ vuccati “sammāvāyāmo”.
This is called right effort.
Tattha katamā sammāsati?
Therein what is right mindfulness?
Idha bhikkhu kāye kāyānupassī viharati ātāpī sampajāno satimā, vineyya loke abhij­jhā­do­manas­saṃ.
Herein a monk dwells contemplating body in the body, ardent, aware, mindful, removing covetousness and mental pain in the world (i.e. in the body).
Vedanāsu … pe …
In feelings. Complete in general form of first example.
citte … pe …
In consciousness. Complete in general form of first example.
dhammesu dhammānupassī viharati ātāpī sampajāno satimā, vineyya loke abhij­jhā­do­manas­saṃ.
Dwells contemplating ideational object in ideational objects (i.e. the aggregates of perception and volitional activities), ardent, aware, mindful, removing covetousness and mental pain in the world (i.e. in ideational objects).
Ayaṃ vuccati “sammāsati”.
This is called right mindfulness.
Tattha katamo sammāsamādhi?
Therein what is right samādhi?
Idha bhikkhu vivicceva kāmehi, vivicca akusalehi dhammehi, savitakkaṃ savicāraṃ vivekajaṃ pītisukhaṃ paṭhamaṃ jhānaṃ upasampajja viharati.
Herein a monk, aloof from sense pleasures, aloof from unskilful dhammas, attains and dwells in the first jhāna accompanied by directed thought, accompanied by evaluation, with rapture and pleasure born of detachment;
Vitak­ka­vicārā­naṃ vūpasamā, ajjhattaṃ sampasādanaṃ, cetaso ekodibhāvaṃ avitakkaṃ avicāraṃ samādhijaṃ pītisukhaṃ dutiyaṃ jhānaṃ upasampajja viharati.
inhibiting directed thought and evaluation he attains and dwells in the second jhāna with internal refinement, exalted development of mind, without directed-thought, without evaluation, with rapture and pleasure born of samādhi;
Pītiyā ca virāgā, upekkhako ca viharati, sato ca sampajāno, sukhañca kāyena paṭisaṃvedeti, yaṃ taṃ ariyā ācikkhanti—“upekkhako satimā sukhavihārī”ti, tatiyaṃ jhānaṃ upasampajja viharati.
he, desireless of rapture, dwells equable, mindful, aware, and he experiences pleasure by way of the body (of mental aggregates); this the Noble Ones declare, “The equable, mindful dweller in pleasure”; he attains and dwells in the third jhāna;
Sukhassa ca pahānā, dukkhassa ca pahānā, pubbeva somanas­sa­do­manas­sā­naṃ atthaṅgamā, aduk­kha­ma­su­khaṃ upekkhā­sati­pāri­suddhiṃ catutthaṃ jhānaṃ upasampajja viharati.
by the abandoning of pleasure and by the abandoning of pain, then first terminating mental pleasure and mental pain he attains and dwells in the fourth jhāna (which is) neither pain nor pleasure (but is) purity of mindfulness caused by equanimity.
Ayaṃ vuccati “sammāsamādhi”.
This is called right concentation.
Idaṃ vuccati “duk­kha­nirodha­gāminī paṭipadā ariyasaccaṃ”.
This Is Called The Noble Truth Of The Way Leading To The Cessation Of Suffering
Suttan­ta­bhājanī­yaṃ.
(Here Ends) Analysis According To The Discourses

4.2 - Analysis According To Abhidhamma

truth analysis



4
2 Abhi­dham­ma­bhājanīya
2. Analysis According To Abhidhamma
Cattāri saccāni—dukkhaṃ, dukkhasamudayo, dukkhanirodho, duk­kha­nirodha­gāminī paṭipadā.
The four truths are: Suffering, the cause of suffering, the cessation of suffering, the way leading to the cessation of suffering.
Tattha katamo dukkhasamudayo?
Therein what is the cause of suffering?
Taṇhā—
Craving.
ayaṃ vuccati “dukkhasamudayo”.
This is called the cause of suffering.
Tattha katamaṃ dukkhaṃ?
Therein what is suffering?
Avasesā ca kilesā, avasesā ca akusalā dhammā, tīṇi ca kusalamūlāni sāsavāni, avasesā ca sāsavā kusalā dhammā, sāsavā ca kusa­lā­kusa­lā­naṃ dhammānaṃ vipākā, ye ca dhammā kiriyā neva kusalā nākusalā na ca kammavipākā, sabbañca rūpaṃ—
The remaining corruptions, the remaining unskilful dhammas, the three skilful roots that are objects of the defilements, the remaining skilful dhammas that are objects of the defilements, the resultants of skilful and unskilful dhammas that are objects of the defilements, whatever inoperative dhammas there are neither skilful nor unskilful nor the resultants of action, and all material qualities.
idaṃ vuccati “dukkhaṃ”.
This is called suffering.
Tattha katamo dukkhanirodho?
Therein what is the cessation of suffering?
Taṇhāya pahānaṃ—
The abandoning of craving.
ayaṃ vuccati “dukkhanirodho”.
This is called the cessation of suffering.
Tattha katamā duk­kha­nirodha­gāminī paṭipadā?
Therein what is the way leading to the cessation of suffering?
Idha bhikkhu yasmiṃ samaye lokuttaraṃ jhānaṃ bhāveti niyyānikaṃ apacayagāmiṃ diṭṭhigatānaṃ pahānāya paṭhamāya bhūmiyā pattiyā, vivicceva kāmehi … pe …
Herein at the time when a monk develops supramundane jhāna tending to release, dispersive of continuing rebirth and death; he, for the abandoning of wrong view, for the entering of the first stage, aloof from sense pleasures, See section 205...
paṭhamaṃ jhānaṃ upasampajja viharati duk­kha­paṭi­padaṃ dandhābhiññaṃ, tasmiṃ samaye aṭṭhaṅgiko maggo hoti sammādiṭṭhi … pe … sammāsamādhi.
attains and dwells in the first jhāna that is hard practice and knowledge slowly acquired; at that time there is the Eightfold path (viz.) right view, Intermediate path constituents... right samādhi.
Tattha katamā sammādiṭṭhi?
Therein what is right view?
Yā paññā pajānanā … pe … amoho dhammavicayo sammādiṭṭhi dhamma­vicaya­sam­boj­jhaṅgo maggaṅgaṃ magga­pariyā­pannaṃ—
That which is wisdom, understanding, See section 525... absence of delusion, truth investigation, right view, truth investigation-awakening-factor, path constituent, included in the path.
ayaṃ vuccati “sammādiṭṭhi”.
This is called right view.
Tattha katamo sammāsaṅkappo?
Therein what is right thought?
Yo takko vitakko … pe … sammāsaṅkappo maggaṅgaṃ magga­pariyā­pannaṃ—
That which is mentation, thinking, See section 182... right thought, path constituent, included in the path.
ayaṃ vuccati “sammāsaṅkappo”.
This is called right thought.
Tattha katamā sammāvācā?
Therein what is right speech?
Yā catūhi vacī­ducca­ritehi ārati virati paṭivirati veramaṇī akiriyā akaraṇaṃ anajjhāpatti velāanatikkamo setughāto sammāvācā maggaṅgaṃ magga­pariyā­pannaṃ—
That which is avoiding, desisting from, refraining from, abstaining from, not committing, not doing, being guiltless of, not over-stepping the limit of, destroying the causeway to the four verbal wrong actions: right speech, path constituent, included in the path.
ayaṃ vuccati “sammāvācā”.
This is called right speech.
Tattha katamo sammākammanto?
Therein what is right action?
Yā tīhi kāya­ducca­ritehi ārati virati paṭivirati veramaṇī akiriyā akaraṇaṃ anajjhāpatti velāanatikkamo setughāto sammākammanto maggaṅgaṃ magga­pariyā­pannaṃ—
That which is avoiding, desisting from, refraining from, abstaining from, not committing, not doing, being guiltless of, not over-stepping the limit of, destroying the causeway to the three wrong bodily actions: right action, path constituent, included in the path.
ayaṃ vuccati “sammākammanto”.
This is called right action.
Tattha katamo sammāājīvo?
Therein what is right livelihood?
Yā micchā ājīvā ārati virati paṭivirati veramaṇī akiriyā akaraṇaṃ anajjhāpatti velāanatikkamo setughāto sammāājīvo maggaṅgaṃ magga­pariyā­pannaṃ—
That which is avoiding, desisting from, refraining from, abstaining from, not committing, not doing, being guiltless of, not over-stepping the limit of, destroying the causeway to wrong livelihood: right livelihood, path constituent, included in the path.
ayaṃ vuccati “sammāājīvo”.
This is called right livelihood.
Tattha katamo sammāvāyāmo?
Therein what is right effort?
Yo cetasiko vīriyārambho … pe … sammāvāyāmo vīriya­sam­boj­jhaṅgo maggaṅgaṃ magga­pariyā­pannaṃ—
That which is the arousing of mental energy, See section 220... right effort, energy-awakening-factor, path constituent, included in the path.
ayaṃ vuccati “sammāvāyāmo”.
This is called right effort.
Tattha katamā sammāsati?
Therein what is right mindfulness?
Yā sati anussati … pe … sammāsati sati­sam­boj­jhaṅgo maggaṅgaṃ magga­pariyā­pannaṃ—
That which is mindfulness, constant mindfulness, See section 220... right mindfulness, mindfulness-awakening-factor, path constituent, included in the path.
ayaṃ vuccati “sammāsati”.
This is called right mindfulness.
Tattha katamo sammāsamādhi?
Therein what is right samādhi?
Yā cittassa ṭhiti saṇṭhiti … pe … sammāsamādhi samā­dhi­sam­boj­jhaṅgo maggaṅgaṃ magga­pariyā­pannaṃ—
That which is stability of consciousness, steadfastness, See section 220... right samādhi, samādhi-awakening-factor, path constituent, included in the path.
ayaṃ vuccati “sammāsamādhi”.
This is called right samādhi.
Ayaṃ vuccati “duk­kha­nirodha­gāminī paṭipadā”.
This is called the way leading to the cessation of suffering;
Avasesā dhammā duk­kha­nirodha­gāminiyā paṭipadāya sampayuttā.
(as also are) the remaining dhammas associated with the way leading to the cessation of suffering.
Tattha katamo dukkhasamudayo?
Therein what is the cause of suffering?
Taṇhā ca avasesā ca kilesā—
Craving and the remaining corruptions.
ayaṃ vuccati “dukkhasamudayo”.
This is called the cause of suffering.
Tattha katamaṃ dukkhaṃ?
Therein what is suffering?
Avasesā ca akusalā dhammā, tīṇi ca kusalamūlāni sāsavāni, avasesā ca sāsavā kusalā dhammā, sāsavā ca kusa­lā­kusa­lā­naṃ dhammānaṃ vipākā, ye ca dhammā kiriyā neva kusalā nākusalā na ca kammavipākā, sabbañca rūpaṃ—
The remaining unskilful dhammas, the three skilful roots that are objects of the defilements, the remaining skilful dhammas that are objects of the defilements, the resultants of skilful and unskilful dhammas that are objects of the defilements, whatever inoperative dhammas there are neither skilful nor unskilful nor the resultants of action, and all material qualities.
idaṃ vuccati “dukkhaṃ”.
This is called suffering.
Tattha katamo dukkhanirodho?
Therein what is the cessation of suffering?
Taṇhāya ca, avasesānañca kilesānaṃ pahānaṃ—
The abandoning of craving and the remaining corruptions.
ayaṃ vuccati “dukkhanirodho”.
This is called the cessation of suffering.
Tattha katamā duk­kha­nirodha­gāminī paṭipadā?
Therein what is the way leading to the cessation of suffering?
Idha bhikkhu yasmiṃ samaye lokuttaraṃ jhānaṃ bhāveti niyyānikaṃ apacayagāmiṃ diṭṭhigatānaṃ pahānāya paṭhamāya bhūmiyā pattiyā, vivicceva kāmehi … pe … paṭhamaṃ jhānaṃ upasampajja viharati duk­kha­paṭi­padaṃ dandhābhiññaṃ, tasmiṃ samaye aṭṭhaṅgiko maggo hoti— sammādiṭṭhi … pe … sammāsamādhi.
Herein at the time when a monk develops supramundane jhāna tending to release, dispersive of continuing rebirth and death; he, for the abandoning of wrong view, for the entering of the first stage, aloof from sense pleasures, See section 205.. attains and dwells in the first jhāna that is hard practice and knowledge slowly acquired; at that time there is the Eightfold path, (viz.) right view, Intermediate path constituents... right samādhi.
Ayaṃ vuccati—“duk­kha­nirodha­gāminī paṭipadā”.
This is called the way leading to the cessation of suffering;
Avasesā dhammā duk­kha­nirodha­gāminiyā paṭipadāya sampayuttā.
(as also are) the remaining dhammas associated with the way leading to the cessation of suffering.
Tattha katamo dukkhasamudayo?
Therein what is the cause of suffering?
Taṇhā ca avasesā ca kilesā, avasesā ca akusalā dhammā—
Craving, the remaining corruptions and the remaining unskilful dhammas.
ayaṃ vuccati “dukkhasamudayo”.
This is called the cause of suffering.
Tattha katamaṃ dukkhaṃ?
Therein what is suffering?
Tīṇi ca kusalamūlāni sāsavāni, avasesā ca sāsavā kusalā dhammā, sāsavā ca kusa­lā­kusa­lā­naṃ dhammānaṃ vipākā, ye ca dhammā kiriyā neva kusalā nākusalā na ca kammavipākā, sabbañca rūpaṃ—
The three skilful roots that are objects of the defilements, the remaining skilful dhammas that are objects of the defilements, the resultants of skilful and unskilful dhammas that are objects of the defilements, whatever inoperative dhammas there are neither skilful nor unskilful nor the resultants of action, and all material qualities.
idaṃ vuccati “dukkhaṃ”.
This is called suffering.
Tattha katamo dukkhanirodho?
Therein what is the cessation of suffering?
Taṇhāya ca, avasesānañca kilesānaṃ, avasesānañca akusalānaṃ dhammānaṃ pahānaṃ—
The abandoning of craving and the remaining corruptions and the remaining unskilful dhammas.
ayaṃ vuccati “dukkhanirodho”.
This is called the cessation of suffering.
Tattha katamā duk­kha­nirodha­gāminī paṭipadā?
Therein what is the way leading to the cessation of suffering?
Idha bhikkhu yasmiṃ samaye lokuttaraṃ jhānaṃ bhāveti niyyānikaṃ apacayagāmiṃ diṭṭhigatānaṃ pahānāya paṭhamāya bhūmiyā pattiyā vivicceva kāmehi … pe … paṭhamaṃ jhānaṃ upasampajja viharati duk­kha­paṭi­padaṃ dandhābhiññaṃ, tasmiṃ samaye aṭṭhaṅgiko maggo hoti— sammādiṭṭhi … pe … sammāsamādhi.
Herein at the time when a monk develops supramundane jhāna tending to release, dispersive of continuing rebirth and death; he, for the abandoning of wrong view, for the entering of the first stage, aloof from sense pleasures, See section 205 attains and dwells in the first jhāna that is hard practice and knowledge slowly acquired; at that time there is the Eightfold path, (viz.) right view, Intermediate path constituents... right samādhi.
Ayaṃ vuccati “duk­kha­nirodha­gāminī paṭipadā”.
This is called the way leading to the cessation of suffering;
Avasesā dhammā duk­kha­nirodha­gāminiyā paṭipadāya sampayuttā.
(as also are) the remaining dhammas associated with the way leading to the cessation of suffering.
Tattha katamo dukkhasamudayo?
Therein what is the cause of suffering?
Taṇhā ca avasesā ca kilesā, avasesā ca akusalā dhammā, tīṇi ca kusalamūlāni sāsavāni—
Craving, the remaining corruptions, the remaining unskilful dhammas and the three skilful roots that are objects of the defilements.
ayaṃ vuccati “dukkhasamudayo”.
This is called the cause of suffering.
Tattha katamaṃ dukkhaṃ?
Therein what is suffering?
Avasesā ca sāsavā kusalā dhammā, sāsavā ca kusa­lā­kusa­lā­naṃ dhammānaṃ vipākā, ye ca dhammā kiriyā neva kusalā nākusalā na ca kammavipākā, sabbañca rūpaṃ—
The remaining skilful dhammas that are objects of the defilements, the resultants of skilful and unskilful dhammas that are objects of the defilements, whatever inoperative dhammas there are neither skilful nor unskilful nor the resultants of action, and all material qualities.
idaṃ vuccati “dukkhaṃ”.
This is called suffering.
Tattha katamo dukkhanirodho?
Therein what is the cessation of suffering?
Taṇhāya ca, avasesānañca kilesānaṃ, avasesānañca akusalānaṃ dhammānaṃ, tiṇṇañca kusalamūlānaṃ sāsavānaṃ pahānaṃ—
The abandoning of craving and the remaining corruptions and the remaining unskilful dhammas and the three skilful roots that are objects of the defilements.
ayaṃ vuccati “dukkhanirodho”.
This is called the cessation of suffering.
Tattha katamā duk­kha­nirodha­gāminī paṭipadā?
Therein what is the way leading to the cessation of suffering?
Idha bhikkhu yasmiṃ samaye lokuttaraṃ jhānaṃ bhāveti niyyānikaṃ apacayagāmiṃ diṭṭhigatānaṃ pahānāya paṭhamāya bhūmiyā pattiyā vivicceva kāmehi … pe … paṭhamaṃ jhānaṃ upasampajja viharati duk­kha­paṭi­padaṃ dandhābhiññaṃ, tasmiṃ samaye aṭṭhaṅgiko maggo hoti— sammādiṭṭhi … pe … sammāsamādhi.
Herein at the time when a monk develops supramundane jhāna tending to release, dispersive of continuing rebirth and death; he, for the abandoning of wrong view, for the entering of the first stage, aloof from sense pleasures, See section 205... attains and dwells in the first jhāna that is hard practice and knowledge slowly acquired; at that time there is the Eightfold path, (viz.) right view, Intermediate path constituents... right samādhi.
Ayaṃ vuccati “duk­kha­nirodha­gāminī paṭipadā”.
This is called the way leading to the cessation of suffering.
Avasesā dhammā duk­kha­nirodha­gāminiyā paṭipadāya sampayuttā.
(as also are) the remaining dhammas associated with the way leading to the cessation of suffering.
Tattha katamo dukkhasamudayo?
Therein what is the cause of suffering?
Taṇhā ca, avasesā ca kilesā, avasesā ca akusalā dhammā, tīṇi ca kusalamūlāni sāsavāni, avasesā ca sāsavā kusalā dhammā—
Craving, the remaining corruptions, the remaining unskilful dhammas, the three skilful roots that are objects of the defilements and the remaining skilful dhammas that are objects of the defilements.
ayaṃ vuccati “dukkhasamudayo”.
This is called the cause of suffering.
Tattha katamaṃ dukkhaṃ?
Therein what is suffering?
Sāsavā kusa­lā­kusa­lā­naṃ dhammānaṃ vipākā, ye ca dhammā kiriyā neva kusalā nākusalā na ca kammavipākā, sabbañca rūpaṃ—
The resultants of skilful and unskilful dhammas that are objects of the defilements, whatever inoperative dhammas there are neither skilful nor unskilful nor the resultants of action, and all material qualities.
idaṃ vuccati “dukkhaṃ”.
This is called suffering.
Tattha katamo dukkhanirodho?
Therein what is the cessation of suffering?
Taṇhāya ca, avasesānañca kilesānaṃ, avasesānañca akusalānaṃ dhammānaṃ, tiṇṇañca kusalamūlānaṃ sāsavānaṃ, avasesānañca sāsavānaṃ kusalānaṃ dhammānaṃ pahānaṃ—
The abandoning of craving and the remaining corruptions and the remaining unskilful dhammas and the three skilful roots that are objects of the defilements and the remaining skilful dhammas that are objects of the defilements.
ayaṃ vuccati “dukkhanirodho”.
This is called the cessation of suffering.
Tattha katamā duk­kha­nirodha­gāminī paṭipadā?
Therein what is the way leading to the cessation of suffering?
Idha bhikkhu yasmiṃ samaye lokuttaraṃ jhānaṃ bhāveti niyyānikaṃ apacayagāmiṃ diṭṭhigatānaṃ pahānāya paṭhamāya bhūmiyā pattiyā, vivicceva kāmehi … pe … paṭhamaṃ jhānaṃ upasampajja viharati duk­kha­paṭi­padaṃ dandhābhiññaṃ, tasmiṃ samaye aṭṭhaṅgiko maggo hoti— sammādiṭṭhi … pe … sammāsamādhi.
Herein at the time when a monk develops supramundane jhāna tending to release, dispersive of continuing rebirth and death; he, for the abandoning of wrong view, for the entering of the first stage, aloof from sense pleasures, See section 205... attains and dwells in the first jhāna that is hard practice and knowledge slowly acquired; at that time there is the Eightfold path, (viz.) right view, Intermediate path constituents... right samādhi.
Ayaṃ vuccati “duk­kha­nirodha­gāminī paṭipadā”.
This is called the way leading to the cessation of suffering;
Avasesā dhammā duk­kha­nirodha­gāminiyā paṭipadāya sampayuttā.
(as also are) the remaining dhammas associated with the way leading to the cessation of suffering.
Cattāri saccāni—dukkhaṃ, dukkhasamudayo, dukkhanirodho, duk­kha­nirodha­gāminī paṭipadā.
The four truths are: Suffering, the cause of suffering, the cessation of suffering, the way leading to the cessation of suffering.
Tattha katamo dukkhasamudayo?
Therein what is the cause of suffering?
Taṇhā—
Craving.
ayaṃ vuccati “dukkhasamudayo”.
This is called the cause of suffering.
Tattha katamaṃ dukkhaṃ?
Therein what is suffering?
Avasesā ca kilesā, avasesā ca akusalā dhammā, tīṇi ca kusalamūlāni sāsavāni, avasesā ca sāsavā kusalā dhammā, sāsavā ca kusa­lā­kusa­lā­naṃ dhammānaṃ vipākā, ye ca dhammā kiriyā neva kusalā nākusalā na ca kammavipākā, sabbañca rūpaṃ—
The remaining corruptions, the remaining unskilful dhammas, the three skilful roots that are objects of the defilements, the remaining skilful dhammas that are objects of the defilements, the resultants of skilful and unskilful dhammas that are objects of the defilements, whatever inoperative dhammas there are neither skilful nor unskilful nor the resultants of action, and all material qualities.
idaṃ vuccati “dukkhaṃ”.
This is called suffering.
Tattha katamo dukkhanirodho?
Therein what is the cessation of suffering?
Taṇhāya pahānaṃ—
The abandoning of craving.
ayaṃ vuccati “dukkhanirodho”.
This is called the cessation of suffering.
Tattha katamā duk­kha­nirodha­gāminī paṭipadā?
Therein what is the way leading to the cessation of suffering?
Idha bhikkhu yasmiṃ samaye lokuttaraṃ jhānaṃ bhāveti niyyānikaṃ apacayagāmiṃ diṭṭhigatānaṃ pahānāya paṭhamāya bhūmiyā pattiyā, vivicceva kāmehi … pe … paṭhamaṃ jhānaṃ upasampajja viharati duk­kha­paṭi­padaṃ dandhābhiññaṃ, tasmiṃ samaye pañcaṅgiko maggo hoti— sammādiṭṭhi, sammāsaṅkappo, sammāvāyāmo, sammāsati, sammāsamādhi.
Herein at the time when a monk develops supramundane jhāna tending to release, dispersive of continuing rebirth and death; he, for the abandoning of wrong view, for the entering of the first stage, aloof from sense pleasures, See section 205... attains and dwells in the first jhāna that is hard practice and knowledge slowly acquired; at that time there is the five constituent path, (viz.) right view, right thought, right effort, right mindfulness, right samādhi.
Tattha katamā sammādiṭṭhi?
Therein what is right view?
Yā paññā pajānanā … pe … amoho dhammavicayo sammādiṭṭhi dhamma­vicaya­sam­boj­jhaṅgo maggaṅgaṃ magga­pariyā­pannaṃ—
That which is wisdom, understanding, See section 525... absence of delusion, truth investigation, right view, truth investigation-awakening-factor, path constituent, included in the path.
ayaṃ vuccati “sammādiṭṭhi”.
This is called right view.
Tattha katamo sammāsaṅkappo?
Therein what is right thought?
Yo takko vitakko … pe … sammāsaṅkappo maggaṅgaṃ magga­pariyā­pannaṃ—
That which is mentation, thinking, See section 182... right thought, path constituent, included in the path.
ayaṃ vuccati “sammāsaṅkappo”.
This is called right thought.
Tattha katamo sammāvāyāmo?
Therein what is right effort?
Yo cetasiko vīriyārambho … pe … sammāvāyāmo vīriya­sam­boj­jhaṅgo maggaṅgaṃ magga­pariyā­pannaṃ—
That which is the arousing of mental energy, See section 220... right effort, energy-awakening-factor, path constituent, included in the path.
ayaṃ vuccati “sammāvāyāmo”.
This is called right effort.
Tattha katamā sammāsati?
Therein what is right mindfulness?
Yā sati anussati … pe … sammāsati sati­sam­boj­jhaṅgo maggaṅgaṃ magga­pariyā­pannaṃ—
That which is mindfulness, constant mindfulness, See section 220... right mindfulness, mindfulness-awakening-factor, path constituent, included in the path.
ayaṃ vuccati “sammāsati”.
This is called right mindfulness.
Tattha katamo sammāsamādhi?
Therein what is right samādhi?
Yā cittassa ṭhiti … pe … sammāsamādhi samā­dhi­sam­boj­jhaṅgo maggaṅgaṃ magga­pariyā­pannaṃ—
That which is stability of consciousness, See section 220... right samādhi, samādhi-awakening-factor, path constituent, included in the path.
ayaṃ vuccati “sammāsamādhi”.
This is called right samādhi.
Ayaṃ vuccati “duk­kha­nirodha­gāminī paṭipadā”.
This is called the way leading to the cessation of suffering;
Avasesā dhammā duk­kha­nirodha­gāminiyā paṭipadāya sampayuttā.
(as also are) the remaining dhammas associated with the way leading to the cessation of suffering.
Tattha katamo dukkhasamudayo?
Therein what is the cause of suffering?
Taṇhā ca, avasesā ca kilesā, avasesā ca akusalā dhammā, tīṇi ca kusalamūlāni sāsavāni, avasesā ca sāsavā kusalā dhammā—
Craving, the remaining corruptions, the remaining unskilful dhammas, the three skilful roots that are objects of the defilements and the remaining skilful dhammas that are objects of the defilements.
ayaṃ vuccati “dukkhasamudayo”.
This is called the cause of suffering.
Tattha katamaṃ dukkhaṃ?
Therein what is suffering?
Sāsavā kusa­lā­kusa­lā­naṃ dhammānaṃ vipākā, ye ca dhammā kiriyā neva kusalā nākusalā na ca kammavipākā, sabbañca rūpaṃ—
The resultants of skilful and unskilful dhammas that are objects of the defilements, whatever inoperative dhammas there are neither skilful nor unskilful nor the resultants of action, and all material qualities.
idaṃ vuccati “dukkhaṃ”.
This is called suffering.
Tattha katamo dukkhanirodho?
Therein what is the cessation of suffering?
Taṇhāya ca, avasesānañca kilesānaṃ, avasesānañca akusalānaṃ dhammānaṃ, tiṇṇañca kusalamūlānaṃ sāsavānaṃ, avasesānañca sāsavānaṃ kusalānaṃ dhammānaṃ pahānaṃ—
The abandoning of craving and the remaining corruptions and the remaining unskilful dhammas and the three skilful roots that are objects of the defilements and the remaining skilful dhammas that are objects of the defilements.
ayaṃ vuccati “dukkhanirodho”.
This is called the cessation of suffering.
Tattha katamā duk­kha­nirodha­gāminī paṭipadā?
Therein what is the way leading to the cessation of suffering?
Idha bhikkhu yasmiṃ samaye lokuttaraṃ jhānaṃ bhāveti niyyānikaṃ apacayagāmiṃ diṭṭhigatānaṃ pahānāya paṭhamāya bhūmiyā pattiyā, vivicceva kāmehi … pe … paṭhamaṃ jhānaṃ upasampajja viharati duk­kha­paṭi­padaṃ dandhābhiññaṃ, tasmiṃ samaye pañcaṅgiko maggo hoti— sammādiṭṭhi, sammāsaṅkappo, sammāvāyāmo, sammāsati, sammāsamādhi.
Herein at the time when a monk develops supramundane jhāna tending to release, dispersive of continuing rebirth and death; he, for the abandoning of wrong view, for the entering of the first stage, aloof from sense pleasures, See section 205... attains and dwells in the first jhāna that is hard practice and knowledge slowly acquired; at that time there is the five constituent path, (viz.) right view, right thought, right effort, right mindfulness, right samādhi.
Ayaṃ vuccati “duk­kha­nirodha­gāminī paṭipadā”.
This is called the way leading to the cessation of suffering;
Avasesā dhammā duk­kha­nirodha­gāminiyā paṭipadāya sampayuttā.
(as also are) the remaining dhammas associated with the way leading to the cessation of suffering.
Cattāri saccāni—dukkhaṃ, dukkhasamudayo, dukkhanirodho, duk­kha­nirodha­gāminī paṭipadā.
The four truths are: Suffering, the cause of suffering, the cessation of suffering, the way leading to the cessation of suffering.
Tattha katamo dukkhasamudayo?
Therein what is the cause of suffering?
Taṇhā—
Craving.
ayaṃ vuccati “dukkhasamudayo”.
This is called the cause of suffering.
Tattha katamaṃ dukkhaṃ?
Therein what is suffering?
Avasesā ca kilesā, avasesā ca akusalā dhammā, tīṇi ca kusalamūlāni sāsavāni, avasesā ca sāsavā kusalā dhammā, sāsavā ca kusa­lā­kusa­lā­naṃ dhammānaṃ vipākā, ye ca dhammā kiriyā neva kusalā nākusalā na ca kammavipākā, sabbañca rūpaṃ—
The remaining corruptions, the remaining unskilful dhammas, the three skilful roots that are objects of the defilements, the remaining skilful dhammas that are objects of the defilements, the resultants of skilful and unskilful dhammas that are objects of the defilements, whatever inoperative dhammas there are neither skilful nor unskilful nor the resultants of action, and all material qualities.
idaṃ vuccati “dukkhaṃ”.
This is called suffering.
Tattha katamo dukkhanirodho?
Therein what is the cessation of suffering?
Taṇhāya pahānaṃ—
The abandoning of craving.
ayaṃ vuccati “dukkhanirodho”.
This is called the cessation of suffering.
Tattha katamā duk­kha­nirodha­gāminī paṭipadā?
Therein what is the way leading to the cessation of suffering?
Idha bhikkhu yasmiṃ samaye lokuttaraṃ jhānaṃ bhāveti niyyānikaṃ apacayagāmiṃ diṭṭhigatānaṃ pahānāya paṭhamāya bhūmiyā pattiyā vivicceva kāmehi … pe … paṭhamaṃ jhānaṃ upasampajja viharati duk­kha­paṭi­padaṃ dandhābhiññaṃ, tasmiṃ samaye phasso hoti … pe … avikkhepo hoti.
Herein at the time when a monk develops supramundane jhāna tending to release, dispersive of continuing rebirth and death; he, for the abandoning of wrong view and for the entering of the first stage, aloof from sense pleasures, See section 205... attains and dwells in the first jhāna that is hard practice and knowledge slowly acquired; at that time there is contact, See Dhammasaṅgaṇī section 277... there is non-wavering.
Ayaṃ vuccati “duk­kha­nirodha­gāminī paṭipadā”.
This is called the way leading to the cessation of suffering.
Tattha katamo dukkhasamudayo?
Therein what is the cause of suffering?
Taṇhā ca, avasesā ca kilesā, avasesā ca akusalā dhammā, tīṇi ca kusalamūlāni sāsavāni, avasesā ca sāsavā kusalā dhammā—
Craving, the remaining corruptions, the remaining unskilful dhammas, the three skilful roots that are objects of the defilements, the remaining skilful dhammas that are objects of the defilements.
ayaṃ vuccati “dukkhasamudayo”.
This is called the cause of suffering.
Tattha katamaṃ dukkhaṃ?
Therein what is suffering?
Sāsavā kusa­lā­kusa­lā­naṃ dhammānaṃ vipākā, ye ca dhammā kiriyā neva kusalā nākusalā na ca kammavipākā, sabbañca rūpaṃ—
The resultants of skilful and unskilful dhammas that are objects of the defilements, whatever inoperative dhammas there are neither skilful nor unskilful nor the resultants of action, and all material qualities.
idaṃ vuccati “dukkhaṃ”.
This is called suffering.
Tattha katamo dukkhanirodho?
Therein what is the cessation of suffering?
Taṇhāya ca, avasesānañca kilesānaṃ, avasesānañca akusalānaṃ dhammānaṃ, tiṇṇañca kusalamūlānaṃ sāsavānaṃ, avasesānañca sāsavānaṃ kusalānaṃ dhammānaṃ pahānaṃ—
The abandoning of craving and the remaining corruptions and the remaining unskilful dhammas and the three skilful roots that are objects of the defilements and the remaining skilful dhammas that are objects of the defilements.
ayaṃ vuccati “dukkhanirodho”.
This is called the cessation of suffering.
Tattha katamā duk­kha­nirodha­gāminī paṭipadā?
Therein what is the way leading to the cessation of suffering?
Idha bhikkhu yasmiṃ samaye lokuttaraṃ jhānaṃ bhāveti niyyānikaṃ apacayagāmiṃ diṭṭhigatānaṃ pahānāya paṭhamāya bhūmiyā pattiyā vivicceva kāmehi … pe … paṭhamaṃ jhānaṃ upasampajja viharati duk­kha­paṭi­padaṃ dandhābhiññaṃ, tasmiṃ samaye phasso hoti … pe … avikkhepo hoti.
Herein at the time when a monk develops supramundane jhāna tending to release, dispersive of continuing rebirth and death; he, for the abandoning of wrong view, for the entering of the first stage, aloof from sense pleasures, See section 205... attains and dwells in the first jhāna that is hard practice and knowledge slowly acquired; at that time there is contact, See Dhammasaṅgaṇī section 277... there is non-wavering.
Ayaṃ vuccati “duk­kha­nirodha­gāminī paṭipadā”.
This is called the way leading to the cessation of suffering.
Abhi­dham­ma­bhājanī­yaṃ.
(Here Ends) Analysis According To Abhidhamma

4.3 - Interrogation

truth analysis




4
3 Pañhāpucchaka
3. Interrogation
Cattāri ariyasaccāni—dukkhaṃ ariyasaccaṃ, duk­kha­sa­muda­yaṃ ariyasaccaṃ, dukkhanirodhaṃ ariyasaccaṃ, duk­kha­nirodha­gāminī paṭipadā ariyasaccaṃ.
The Four Noble Truths are: The Noble Truth of suffering, the Noble Truth of the cause of suffering, the Noble Truth of the cessation of suffering, the Noble Truth of the way leading to the cessation of suffering.
Catunnaṃ ariyasaccānaṃ kati kusalā, kati akusalā, kati abyākatā … pe … kati saraṇā, kati araṇā?
Of the four Noble Truths how many are skilful; how many unskilful; how many neither-skilful-nor-unskilful.
Remaining appropriate triplets and couplets.
3
How many with cause of bewailing; how many without cause of bewailing?
1. Tika
4
Samudayasaccaṃ akusalaṃ.
3.1.
Maggasaccaṃ kusalaṃ.
The Triplets
Nirodhasaccaṃ abyākataṃ.
Dukkhasaccaṃ siyā kusalaṃ, siyā akusalaṃ, siyā abyākataṃ.
The truth of the cause is unskilful.
(1)
The truth of the path is skilful.
The truth of cessation is neither-skilful-nor-unskilful.
Dve saccā siyā sukhāya vedanāya sampayuttā, siyā aduk­kha­ma­su­khāya vedanāya sampayuttā.
The truth of suffering sometimes is skilful; sometimes is unskilful; sometimes is neither-skilful-nor-unskilful.
Nirodhasaccaṃ na vattabbaṃ—“sukhāya vedanāya sampayuttan”tipi, “dukkhāya vedanāya sampayuttan”tipi, “aduk­kha­ma­su­khāya vedanāya sampayuttan”tipi.
Two truths sometimes are associated with pleasant feeling;
Dukkhasaccaṃ siyā sukhāya vedanāya sampayuttaṃ, siyā dukkhāya vedanāya sampayuttaṃ, siyā aduk­kha­ma­su­khāya vedanāya sampayuttaṃ, siyā na vattabbaṃ—“sukhāya vedanāya sampayuttan”tipi, “dukkhāya vedanāya sampayuttan”tipi, “aduk­kha­ma­su­khāya vedanāya sampayuttan”tipi.
sometimes are associated with neither-painful-nor-pleasant feeling.
(2)
The truth of cessation should not be said to be either, associated with pleasant feeling; associated with painful feeling or associated with neither-painful-nor-pleasant feeling.
The truth of suffering sometimes is associated with pleasant feeling; sometimes is associated with painful feeling; sometimes is associated with neither-painful-nor-pleasant feeling; sometimes should not be said to be either, associated with pleasant feeling; associated with painful feeling or associated with neither-painful-nor-pleasant feeling.
Dve saccā vipā­ka­dham­ma­dhammā.
Two truths are productive of resultant.
Nirodhasaccaṃ neva­vipāka­navi­pā­ka­dham­ma­dhammaṃ.
The truth of cessation is neither resultant nor productive of resultant.
Dukkhasaccaṃ siyā vipākaṃ, siyā vipā­ka­dham­ma­dhammaṃ, siyā neva­vipāka­navi­pā­ka­dham­ma­dhammaṃ.
The truth of suffering sometimes is resultant; sometimes is productive of resultant; sometimes is neither resultant nor productive of resultant.
(3)
The truth of the cause is not grasped (by craving and false view), is the object of the graspings.
Two truths are not grasped, are not objects of the graspings.
Samudayasaccaṃ anupā­din­nu­pādā­niyaṃ.
The truth of suffering sometimes is grasped, is the object of the graspings; sometimes is not grasped, is the object of the graspings.
Dve saccā anupādin­na­anupā­dā­niyā.
Dukkhasaccaṃ siyā upādin­nu­pādā­niyaṃ, siyā anupā­din­nu­pādā­niyaṃ.
(4)
The truth of the cause is corrupt, is the object of the corruptions.
Two truths are not corrupt, are not objects of the corruptions.
Samudayasaccaṃ saṃ­kiliṭ­ṭha­saṃki­lesikaṃ.
The truth of suffering sometimes is corrupt, is the object of the corruptions; sometimes is not corrupt, is the object of the corruptions.
Dve saccā asaṃ­kiliṭ­ṭha­asaṃ­ki­lesikā.
The truth of the cause is accompanied by directed-thought, accompanied by evaluation.
Dukkhasaccaṃ siyā saṃ­kiliṭ­ṭha­saṃki­lesikaṃ, siyā asaṃ­kiliṭ­ṭha­saṃki­lesikaṃ.
The truth of cessation is without directed-thought, without evaluation.
(5)
The truth of the path
sometimes is accompanied by directed-thought, accompanied by evaluation; sometimes is without directed-thought, evaluation only; sometimes is without directed-thought, without evaluation.
Samudayasaccaṃ savitak­ka­sa­vicāraṃ.
The truth of suffering sometimes is accompanied by directed-thought, accompanied by evaluation; sometimes is without directed-thought, evaluation only; sometimes is without directed-thought, without evaluation; sometimes should not be said to be either, accompanied by directed-thought, accompanied by evaluation; without directed-thought, evaluation only or without directed-thought, without evaluation.
Nirodhasaccaṃ avitak­ka­a­vicāraṃ.
Two truths sometimes are accompanied by rapture; sometimes are accompanied by pleasure; sometimes are accompanied by indifference.
Maggasaccaṃ siyā savitak­ka­sa­vicāraṃ, siyā avitak­ka­vicāra­mattaṃ, siyā avitak­ka­a­vicāraṃ.
The truth of cessation should not be said to be either, accompanied by rapture; accompanied by pleasure or accompanied by indifference.
Dukkhasaccaṃ siyā savitak­ka­sa­vicāraṃ, siyā avitak­ka­vicāra­mattaṃ, siyā avitak­ka­a­vicāraṃ, siyā na vattabbaṃ—“savitak­ka­sa­vicāran”tipi, “avitak­ka­vicāra­mattan”tipi, “avitak­ka­a­vicāran”tipi.
The truth of suffering sometimes is accompanied by rapture; sometimes is accompanied by pleasure; sometimes is accompanied by indifference; sometimes should not be said to be either, accompanied by rapture; accompanied by pleasure or accompanied by indifference.
(6)
Dve saccā siyā pītisahagatā, siyā sukhasahagatā, siyā upekkhā­saha­gatā.
Two truths are not to be abandoned either by the first path or by the subsequent paths.
Nirodhasaccaṃ na vattabbaṃ—“pītisahagatan”tipi, “sukhasahagatan”tipi, “upekkhā­saha­gatan”tipi.
The truth of the cause sometimes is to be abandoned by the first path; sometimes is to be abandoned by the subsequent paths.
Dukkhasaccaṃ siyā pītisahagataṃ, siyā sukhasahagataṃ, siyā upekkhā­saha­gataṃ, siyā na vattabbaṃ—“pītisahagatan”tipi, “sukhasahagatan”tipi, “upekkhā­saha­gatan”tipi.
The truth of suffering sometimes is to be abandoned by the first path; sometimes is to be abandoned by the subsequent paths; sometimes is not to be abandoned either by the first path or by the subsequent paths.
(7)
Two truths have no roots to be abandoned either by the first path or by the subsequent paths.
The truth of the cause sometimes has root to be abandoned by the first path; sometimes has root to be abandoned by the subsequent paths.
Dve saccā neva dassanena na bhāvanāya pahātabbā.
The truth of suffering sometimes has root to be abandoned by the first path; sometimes has root to be abandoned by the subsequent paths; sometimes has no root to be abandoned either by the first path or by the subsequent paths.
Samudayasaccaṃ siyā dassanena pahātabbaṃ, siyā bhāvanāya pahātabbaṃ.
The truth of the cause is cumulative (of continuing rebirth and death).
Dukkhasaccaṃ siyā dassanena pahātabbaṃ, siyā bhāvanāya pahātabbaṃ, siyā neva dassanena na bhāvanāya pahātabbaṃ.
The truth of the path is dispersive.
(8)
The truth of cessation is neither cumulative nor dispersive.
Dve saccā neva dassanena na bhāvanāya pahātab­ba­hetukā.
The truth of suffering sometimes is cumulative; sometimes is neither cumulative nor dispersive.
Samudayasaccaṃ siyā dassanena pahātab­ba­hetukaṃ, siyā bhāvanāya pahātab­ba­hetukaṃ.
The truth of the path is of the seven supramundane stages.
Dukkhasaccaṃ siyā dassanena pahātab­ba­hetukaṃ, siyā bhāvanāya pahātab­ba­hetukaṃ, siyā neva dassanena na bhāvanāya pahātab­ba­hetukaṃ.
Three truths are neither of the seven supramundane stages nor of the final supramundane stage.
(9)
Samudayasaccaṃ ācayagāmi.
The truth of the cause is low.
Maggasaccaṃ apacayagāmi.
Two truths are immeasurable.
Nirodhasaccaṃ nevāca­yagāmi­nāpa­caya­gāmi.
The truth of suffering sometimes is low; sometimes is sublime.
Dukkhasaccaṃ siyā ācayagāmi, siyā nevāca­yagāmi­nāpa­caya­gāmi.
The truth of cessation has no object.
(10)
The truth of the path has immeasurable object.
The truth of the cause sometimes has low object; sometimes has sublime object; does not have immeasurable object; sometimes should not be said to have, low object or sublime object.
Maggasaccaṃ sekkhaṃ.
The truth of suffering sometimes has low object; sometimes has sublime object; sometimes has immeasurable object; sometimes should not be said to have either, low object; sublime object or immeasurable object.
Tīṇi saccāni neva­sekkha­nā­sekkhā.
(11)
The truth of the cause is inferior.
Samudayasaccaṃ parittaṃ.
Two truths are superior.
Dve saccā appamāṇā.
The truth of suffering sometimes is inferior; sometimes is intermediate.
Dukkhasaccaṃ siyā parittaṃ, siyā mahaggataṃ.
The truth of cessation is of no fixed (resultant time).
(12)
The truth of the path is a right (state with) fixed (resultant time).
Two truths sometimes are false (dhammas with) fixed (resultant time); sometimes are of no fixed (resultant time).
Nirodhasaccaṃ anārammaṇaṃ.
The truth of cessation has no object.
Maggasaccaṃ appa­māṇā­rammaṇaṃ.
The truth of the cause should not be said to have either, path as its object; path as its cause or path as its dominating factor.
Samudayasaccaṃ siyā parit­tā­ramma­ṇaṃ, siyā mahagga­tā­rammaṇaṃ na appa­māṇā­rammaṇaṃ, siyā na vattabbaṃ—“parit­tā­ramma­ṇan”tipi, “mahagga­tā­rammaṇan”tipi.
The truth of the path does not have path as its object; has path as its cause; sometimes has path as its dominating factor; sometimes should not be said to have, path as its dominating factor.
Dukkhasaccaṃ siyā parit­tā­ramma­ṇaṃ, siyā mahagga­tā­rammaṇaṃ, siyā appa­māṇā­rammaṇaṃ, siyā na vattabbaṃ—“parit­tā­ramma­ṇan”tipi, “mahagga­tā­rammaṇan”tipi, “appa­māṇā­rammaṇan”tipi.
The truth of suffering sometimes has path as its object; does not have path as its cause; sometimes has path as its dominating factor; sometimes should not be said to have, path as its object or path as its dominating factor.
(13)
Two truths sometimes are risen; sometimes are not risen; should not be said to be, bound to arise.
The truth of cessation should not be said to be either, risen; not risen or bound to arise.
Samudayasaccaṃ hīnaṃ.
The truth of suffering sometimes is risen; sometimes is not risen; sometimes is bound to arise.
Dve saccā paṇītā.
Three truths sometimes are past; sometimes are future; sometimes are present.
Dukkhasaccaṃ siyā hīnaṃ, siyā majjhimaṃ.
The truth of cessation should not be said to be either, past; future or present.
(14)
The truth of cessation has no object.
The truth of the path should not be said to have either, past object; future object or present object.
Nirodhasaccaṃ aniyataṃ.
Two truths sometimes have past objects; sometimes have future objects; sometimes have present objects; sometimes should not be said to have either, past objects; future objects or present objects.
Maggasaccaṃ sam­mat­tani­ya­taṃ.
Dve saccā siyā micchat­ta­niyatā, siyā aniyatā.
The truth of cessation is external.
(15)
Three truths sometimes are internal; sometimes are external; sometimes are both internal and external.
The truth of cessation has no object.
Nirodhasaccaṃ anārammaṇaṃ.
The truth of the path has external object.
Samudayasaccaṃ na vattabbaṃ—“maggārammaṇan”tipi, “maggahetukan”tipi, “maggādhipatī”tipi.
The truth of the cause sometimes has internal object;
Maggasaccaṃ na maggārammaṇaṃ maggahetukaṃ, siyā maggādhipati, siyā na vattabbaṃ—“maggādhipatī”ti.
sometimes has external object; sometimes has both internal and external object.
Dukkhasaccaṃ siyā maggārammaṇaṃ na maggahetukaṃ, siyā maggādhipati, siyā na vattabbaṃ—“maggārammaṇan”tipi, “maggādhipatī”tipi.
The truth of suffering sometimes has internal object; sometimes has external object; sometimes has both internal and external object; sometimes should not be said to have either, internal object; external object or both internal and external object.
(16)
Three truths are not visible, are not impingent.
The truth of suffering sometimes is visible, is impingent; sometimes is not visible, is impingent; sometimes is not visible, is not impingent.
Dve saccā siyā uppannā, siyā anuppannā, na vattabbā—“uppādino”ti.
Nirodhasaccaṃ na vattabbaṃ—“uppannan”tipi, “anuppannan”tipi, “uppādī”tipi.
4
Dukkhasaccaṃ siyā uppannaṃ, siyā anuppannaṃ, siyā uppādi.
3.2.
(17)
The Couplets
Tīṇi saccāni siyā atītā, siyā anāgatā, siyā paccuppannā.
The truth of the cause is root.
Nirodhasaccaṃ na vattabbaṃ—“atītan”tipi, “anāgatan”tipi, “paccuppannan”tipi.
The truth of cessation is not root.
(18)
Two truths sometimes are roots; sometimes are not roots.
Two truths are accompanied by roots.
Nirodhasaccaṃ anārammaṇaṃ.
The truth of cessation is not accompanied by root.
Maggasaccaṃ na vattabbaṃ—“atītārammaṇan”tipi, “anāga­tā­ramma­ṇan”tipi, “­pac­cup­pan­nā­rammaṇan”tipi.
The truth of suffering sometimes is accompanied by root; sometimes is not accompanied by root.
Dve saccā siyā atītārammaṇā, siyā anāgatārammaṇā, siyā ­pac­cup­pan­nā­rammaṇā, siyā na vattabbā— “atītārammaṇā”tipi, “anāgatārammaṇā”tipi, “­pac­cup­pan­nā­rammaṇā”tipi.
Two truths are associated with roots.
(19)
The truth of cessation is not associated with root.
The truth of suffering sometimes is associated with root; sometimes is not associated with root.
Nirodhasaccaṃ bahiddhā.
The truth of the cause is root also accompanied by root.
Tīṇi saccāni siyā ajjhattā, siyā bahiddhā, siyā ajjhat­ta­bahid­dhā.
The truth of cessation should not be said to be, root also accompanied by root or accompanied by root but is not root.
(20)
The truth of the path sometimes is root also accompanied by root; sometimes is accompanied by root but is not root.
The truth of suffering sometimes is root also accompanied by root; sometimes is accompanied by root but is not root; sometimes should not be said to be, root also accompanied by root or accompanied by root but is not root.
Nirodhasaccaṃ anārammaṇaṃ.
The truth of the cause is root also associated with root.
Maggasaccaṃ bahid­dhā­rammaṇaṃ.
The truth of cessation should not be said to be, root also associated with root or associated with root but is not root.
Samudayasaccaṃ siyā ajjhat­tā­ramma­ṇaṃ, siyā bahid­dhā­rammaṇaṃ, siyā ajjhat­ta­bahid­dhā­rammaṇaṃ.
The truth of the path sometimes is root also associated with root; sometimes is associated with root but is not root.
Dukkhasaccaṃ siyā ajjhat­tā­ramma­ṇaṃ, siyā bahid­dhā­rammaṇaṃ, siyā ajjhat­ta­bahid­dhā­rammaṇaṃ, siyā na vattabbaṃ—“ajjhat­tā­ramma­ṇan”tipi, “bahid­dhā­rammaṇan”tipi, “ajjhat­ta­bahid­dhā­rammaṇan”tipi.
The truth of suffering sometimes is root also associated with root; sometimes is associated with root but is not root; sometimes should not be said to be, root also associated with root or associated with root but is not root.
(21)
The truth of cessation is not root, is not accompanied by root.
The truth of the cause should not be said to be, not root, is accompanied by root or not root, is not accompanied by root.
Tīṇi saccāni ani­dassa­na­ap­paṭi­ghā.
The truth of the path sometimes is not root, is accompanied by root; sometimes should not be said to be, not root, is accompanied by root (or not root, is not
Dukkhasaccaṃ siyā sani­dassa­na­sappa­ṭi­ghaṃ, siyā ani­dassa­na­sappa­ṭi­ghaṃ, siyā ani­dassa­na­ap­paṭi­ghaṃ.
accompanied by root).
(22)
The truth of suffering sometimes is not root, is accompanied by root; sometimes is not root, is not accompanied by root; sometimes should not be said to be, not root, is accompanied by root or not root, is not accompanied by root.
3
(1)
2. 3.
2 Duka
Three truths are with cause.
3
The truth of cessation is without cause.
2.1.
Three truths are conditioned.
Hetugocchaka
The truth of cessation is unconditioned.
Three truths are not visible.
Samudayasaccaṃ hetu.
The truth of suffering sometimes is visible; sometimes is not visible.
Nirodhasaccaṃ na hetu.
Three truths are not impingent.
Dve saccā siyā hetū, siyā na hetū.
The truth of suffering sometimes is impingent; sometimes is not impingent.
Dve saccā sahetukā.
Three truths are not material.
Nirodhasaccaṃ ahetukaṃ.
The truth of suffering sometimes is material; sometimes is not material.
Dukkhasaccaṃ siyā sahetukaṃ, siyā ahetukaṃ.
Two truths are mundane.
Dve saccā hetusampayuttā.
Two truths are supramundane.
Nirodhasaccaṃ hetu­vippa­yuttaṃ.
(All truths) Are cognizable by one way; are not cognizable by another way.
Dukkhasaccaṃ siyā hetu­sam­payut­taṃ, siyā hetu­vippa­yuttaṃ.
(2)
Samudayasaccaṃ hetu ceva sahetukañca.
Nirodhasaccaṃ na vattabbaṃ—“hetu ceva sahetukañcā”tipi, “sahetukañceva na ca hetū”tipi.
The truth of the cause is defilement.
Maggasaccaṃ siyā hetu ceva sahetukañca, siyā sahetukañceva na ca hetu.
Two truths are not defilements.
Dukkhasaccaṃ siyā hetu ceva sahetukañca, siyā sahetukañceva na ca hetu, siyā na vattabbaṃ—“hetu ceva sahetukañcā”tipi, “sahetukañceva na ca hetū”tipi.
The truth of suffering sometimes is defilement; sometimes is not defilement.
Samudayasaccaṃ hetu ceva hetu­sam­payut­tañca.
Two truths are objects of the defilements.
Nirodhasaccaṃ na vattabbaṃ—“hetu ceva hetu­sam­payut­tañcā”tipi, “hetu­sam­payut­tañ­ceva na ca hetū”tipi.
Two truths are not objects of the defilements.
Maggasaccaṃ siyā hetu ceva hetu­sam­payut­tañca, siyā hetu­sam­payut­tañ­ceva na ca hetu.
The truth of the cause is associated with the defilements.
Dukkhasaccaṃ siyā hetu ceva hetu­sam­payut­tañca, siyā hetu­sam­payut­tañ­ceva na ca hetu, siyā na vattabbaṃ—“hetu ceva hetu­sam­payut­tañcā”tipi, “hetu­sam­payut­tañ­ceva na ca hetū”tipi.
Two truths are not associated with the defilements.
Nirodhasaccaṃ na hetuahetukaṃ.
The truth of suffering sometimes is associated with the defilements; sometimes is not associated with the defilements.
Samudayasaccaṃ na vattabbaṃ—“na hetusahetukan”tipi, “na hetuahetukan”tipi.
The truth of the cause is defilement also the object of the defilements.
Maggasaccaṃ siyā na hetusahetukaṃ, siyā na vattabbaṃ—“na hetusahetukan”tipi, “na hetuahetukan”tipi.
Two truths should not be said to be, defilements also objects of the defilements or objects of the defilements but are not defilements.
Dukkhasaccaṃ siyā na hetusahetukaṃ, siyā na hetuahetukaṃ, siyā na vattabbaṃ—“na hetusahetukan”tipi, “na hetuahetukan”tipi.
The truth of suffering sometimes is defilement also the object of the defilements; sometimes is the object of the defilements but is not defilement.
The truth of the cause is defilement also associated with the defilements.
3
Two truths should not be said to be, defilements also associated with the defilements or associated with the defilements but are not defilements.
2.2.
The truth of suffering sometimes is defilement also associated with the defilements; sometimes is associated with the defilements but is not defilement; sometimes should not be said to be, defilement also associated with the defilements or associated with the defilements but is not defilement.
Cūḷantaraduka
Two truths are not associated with the defilements, are not objects of the defilements.
The truth of the cause should not be said to be, not associated with the defilements, is the object of the defilements or not associated with the defilements, is not the object
Tīṇi saccāni sappaccayā.
of the defilements.
Nirodhasaccaṃ appaccayaṃ.
The truth of suffering sometimes is not associated with the defilements, is the object of the defilements; sometimes should not be said to be, not associated with the defilements, is the object of the defilements (or not associated with the defilements, is not the object of the defilements).
Tīṇi saccāni saṅkhatā.
(3)
Nirodhasaccaṃ asaṅkhataṃ.
Tīṇi saccāni anidassanā.
The truth of the cause is fetter.
Dukkhasaccaṃ siyā sanidassanaṃ, siyā anidassanaṃ.
Two truths are not fetters.
Tīṇi saccāni appaṭighā.
The truth of suffering sometimes is fetter; sometimes is not fetter.
Dukkhasaccaṃ siyā sappaṭighaṃ, siyā appaṭighaṃ.
Two truths are objects of the fetters.
Tīṇi saccāni arūpāni.
Two truths are not objects of the fetters.
Dukkhasaccaṃ siyā rūpaṃ, siyā arūpaṃ.
The truth of the cause is associated with the fetters.
Dve saccā lokiyā.
Two truths are not associated with the fetters.
Dve saccā lokuttarā; kenaci viññeyyā, kenaci na viññeyyā.
The truth of suffering sometimes is associated with the fetters; sometimes is not associated with the fetters.
The truth of the cause is fetter also the object of the fetters.
3
Two truths should not be said to be, fetters also objects of the fetters or objects of the fetters but are not fetters.
2.3.
The truth of suffering sometimes is fetter also the object of the fetters; sometimes is the object of the fetters but is not fetter.
Āsavagocchaka
The truth of the cause is fetter also associated with the fetters.
Samudayasaccaṃ āsavo.
Two truths should not be said to be, fetters also associated with the fetters or associated with the fetters but are not fetters.
Dve saccā no āsavā.
The truth of suffering sometimes is fetter also associated with the fetters; sometimes is associated with the fetters but is not fetter; sometimes should not be said to be, fetter also associated with the fetters or associated with the fetters but is not fetter.
Dukkhasaccaṃ siyā āsavo, siyā no āsavo.
Two truths are not associated with the fetters, are not objects of the fetters.
Dve saccā sāsavā.
The truth of the cause should not be said to be, not associated with the fetters, is the object of the fetters or not associated with the fetters, is not the object of the fetters.
Dve saccā anāsavā.
The truth of suffering sometimes is not associated with the fetters, is the object of the fetters; sometimes should not be said to be, not associated with the fetters, is the object of the fetters (or not associated with the fetters, is not the object of the fetters).
Samudayasaccaṃ āsava­sam­payut­taṃ.
(4)
Dve saccā āsava­vippa­yuttā.
Dukkhasaccaṃ siyā āsava­sam­payut­taṃ, siyā āsava­vippa­yuttaṃ.
The truth of the cause is tie.
Samudayasaccaṃ āsavo ceva sāsavañca.
Two truths are not ties.
Dve saccā na vattabbā— “āsavā ceva sāsavā cā”tipi, “sāsavā ceva no ca āsavā”tipi.
The truth of suffering sometimes is tie; sometimes is not tie.
Dukkhasaccaṃ siyā āsavo ceva sāsavañca, siyā sāsavañceva no ca āsavo.
Two truths are objects of the ties.
Samudayasaccaṃ āsavo ceva āsava­sam­payut­tañca.
Two truths are not objects of the ties.
Dve saccā na vattabbā—“āsavā ceva āsava­sam­payuttā cā”tipi, “āsava­sam­payuttā ceva no ca āsavā”tipi.
Two truths are not associated with the ties.
Dukkhasaccaṃ siyā āsavo ceva āsava­sam­payut­tañca, siyā āsava­sam­payut­tañ­ceva no ca āsavo, siyā na vattabbaṃ— “āsavo ceva āsava­sam­payut­tañcā”tipi, “āsava­sam­payut­tañ­ceva no ca āsavo”tipi.
Two truths sometimes are associated with the ties; sometimes are not associated with the ties.
Dve saccā āsava­vippa­yutta­a­nāsavā.
The truth of the cause is tie also the object of the ties.
Samudayasaccaṃ na vattabbaṃ— “āsava­vippa­yutta­sāsavan”tipi, “āsava­vippa­yutta­a­nāsa­van”tipi.
Two truths should not be
Dukkhasaccaṃ siyā āsava­vippa­yutta­sāsavaṃ, siyā na vattabbaṃ—“āsava­vippa­yutta­sāsavan”tipi, “āsava­vippa­yutta­a­nāsa­van”tipi.
said to be, ties also objects of the ties or objects of the ties but are not ties.
The truth of suffering sometimes is tie also the object of the ties; sometimes is the object of the ties but is not tie.
3
The truth of the cause is tie also associated with the ties; sometimes should not be said to be, tie also associated with the ties (or associated with the ties but is not tie).
2.4.
Two truths should not be said to be, ties also associated with the ties or associated with the ties but are not ties.
Saṃ­yoja­na­goc­chaka
The truth of suffering sometimes is tie also associated with the ties; sometimes is associated with the ties but is not tie; sometimes should not be said to be, tie also associated with the ties or associated with the ties but is not tie.
Two truths are not associated with the ties, are not objects of the ties.
Samudayasaccaṃ saṃyojanaṃ.
Two truths sometimes are not associated with the ties, are objects of the ties; sometimes should not be said to be, not associated with the ties, are objects of the ties (or not associated with the ties, are not objects of the ties).
Dve saccā no saṃyojanā.
(5)
Dukkhasaccaṃ siyā saṃyojanaṃ, siyā no saṃyojanaṃ.
Dve saccā saṃyojaniyā.
The truth of the cause is flood.
Dve saccā asaṃyojaniyā.
Complete as for hindrances.
Samudayasaccaṃ saṃ­yoja­na­sam­payut­taṃ.
Is bond.
Dve saccā saṃ­yoja­na­vippa­yuttā.
Complete as for hindrances.
Dukkhasaccaṃ siyā saṃ­yoja­na­sam­payut­taṃ, siyā saṃ­yoja­na­vippa­yuttaṃ.
Is hindrance.
Samudayasaccaṃ saṃyojanañceva saṃyojaniyañca.
Two truths are not hindrances.
Dve saccā na vattabbā— “saṃyojanā ceva saṃyojaniyā cā”tipi, “saṃyojaniyā ceva no ca saṃyojanā”tipi.
The truth of suffering sometimes is hindrance; sometimes is not hindrance.
Dukkhasaccaṃ siyā saṃyojanañceva saṃyojaniyañca, siyā saṃyo­jani­yañ­ceva no ca saṃyojanaṃ.
Two truths are objects of the hindrances.
Samudayasaccaṃ saṃyojanañceva saṃ­yoja­na­sam­payut­tañca.
Two truths are not objects of the hindrances.
Dve saccā na vattabbā—“saṃyojanā ceva saṃ­yoja­na­sam­payuttā cā”tipi, “saṃ­yoja­na­sam­payuttā ceva no ca saṃyojanā”tipi.
The truth of the cause is associated with the hindrances.
Dukkhasaccaṃ siyā saṃyojanañceva saṃ­yoja­na­sam­payut­tañca, siyā saṃ­yoja­na­sam­payut­tañ­ceva no ca saṃyojanaṃ, siyā na vattabbaṃ—“saṃyojanañceva saṃ­yoja­na­sam­payut­tañcā”tipi, “saṃ­yoja­na­sam­payut­tañ­ceva no ca saṃyojanan”tipi.
Two truths are not associated with the hindrances.
Dve saccā saṃ­yoja­na­vippa­yutta­asaṃyo­janiyā.
The truth of suffering sometimes is associated with the hindrances; sometimes is not associated with the hindrances.
Samudayasaccaṃ na vattabbaṃ—“saṃ­yoja­na­vippa­yutta­saṃyo­jani­yan”tipi, “saṃ­yoja­na­vippa­yutta­a­saṃyo­jani­yan”tipi.
Dukkhasaccaṃ siyā saṃ­yoja­na­vippa­yutta­saṃyo­jani­yaṃ, siyā na vattabbaṃ—“saṃ­yoja­na­vippa­yutta­saṃyo­jani­yan”tipi, “saṃ­yoja­na­vippa­yutta­a­saṃyo­jani­yan”tipi.
The truth of the cause is hindrance also the object of the hindrances.
Two truths should not be said to be, hindrances also objects of the hindrances or objects of the hindrances but are not hindrances.
3
The truth of suffering sometimes is hindrance also the object of the hindrances; sometimes is the object of the hindrances but is not hindrance.
2.5.
The truth of the cause is hindrance also associated with the hindrances.
Ganthagocchaka
Two truths should not be said to be, hindrances also associated with the hindrances or associated with the hindrances but are not hindrances.
The truth of suffering sometimes is hindrance also associated with the hindrances; sometimes is associated with the hindrances but is not hindrance; sometimes should not be said to be, hindrance also associated with the hindrances or associated with the hindrances but is not hindrance.
Samudayasaccaṃ gantho.
Two truths are not associated with the hindrances, are not objects of the hindrances.
Dve saccā no ganthā.
The truth of the cause should not be said to be, not associated with the hindrances, is the object of the
Dukkhasaccaṃ siyā gantho, siyā no gantho.
hindrances or not associated with the hindrances, is not the object of the hindrances.
Dve saccā ganthaniyā.
The truth of suffering sometimes is not associated with the hindrances, is the object of the hindrances; sometimes should not be said to be, not associated with the hindrances, is the object of the hindrances (or not associated with the hindrances, is not the object of the hindrances).
Dve saccā aganthaniyā.
(8)
Dve saccā gantha­vippa­yuttā.
Dve saccā siyā gantha­sam­payuttā, siyā gantha­vippa­yuttā.
Three truths are not perversions.
Samudayasaccaṃ gantho ceva ganthaniyañca.
The truth of suffering sometimes is perversion; sometimes is not perversion.
Dve saccā na vattabbā—“ganthā ceva ganthaniyā cā”tipi, “ganthaniyā ceva no ca ganthā”tipi.
Two truths are objects of the perversions.
Dukkhasaccaṃ siyā gantho ceva ganthaniyañca, siyā gan­thani­yañ­ceva no ca gantho.
Two truths are not objects of the perversions.
Samudayasaccaṃ gantho ceva gantha­sam­payut­tañca, siyā na vattabbaṃ—“gantho ceva gantha­sam­payut­tañcā”tipi, “gantha­sam­payut­tañ­ceva no ca gantho”tipi.
Two truths are not associated with the perversions.
Dve saccā na vattabbā—“ganthā ceva gantha­sam­payuttā cā”tipi, “gantha­sam­payuttā ceva no ca gantho”tipi.
The truth of the cause sometimes is associated with the perversions; sometimes is not associated with the perversions.
Dukkhasaccaṃ siyā gantho ceva gantha­sam­payut­tañca, siyā gantha­sam­payut­tañ­ceva no ca gantho, siyā na vattabbaṃ—“gantho ceva gantha­sam­payut­tañcā”tipi, “gantha­sam­payut­tañ­ceva no ca gantho”tipi.
The truth of suffering sometimes is associated with the perversions; sometimes is not associated with the perversions; sometimes should not be said to be, associated with the perversions or not associated with the perversions.
Dve saccā gantha­vippa­yutta­a­gantha­niyā.
The truth of the cause should not be said to be, perversion also the object of the perversions; (it) is the object of the perversions but is not perversion.
Dve saccā siyā gantha­vippa­yutta­gantha­niyā, siyā na vattabbā—“gantha­vippa­yutta­gantha­niyā”tipi, “gantha­vippa­yutta­a­gantha­niyā”tipi.
Two truths should not be said to be, perversions also objects of the perversions or objects of the perversions but are not perversions.
The truth of suffering sometimes is perversion also the object of the perversions; sometimes is the object of the perversions but is not perversion.
4
Two truths are not associated with the perversions, are not objects of the perversions.
3.2.
Two truths sometimes are not associated with the perversions, are objects of the perversions; sometimes should not be said to be, not associated with the perversions, are objects of the perversions (or not associated with the perversions, are not objects of the perversions).
6-- Ogha­yoga­nīvara­ṇa­goc­chaka
(9)
Samudayasaccaṃ ogho … pe … yogo … pe … nīvaraṇaṃ.
Two truths have objects.
Dve saccā no nīvaraṇā.
The truth of cessation has no object.
Dukkhasaccaṃ siyā nīvaraṇaṃ, siyā no nīvaraṇaṃ.
The truth of suffering sometimes has object; sometimes has no object.
Dve saccā nīvaraṇiyā dve saccā anīvaraṇiyā.
Three truths are not consciousness.
Samudayasaccaṃ nīvara­ṇa­sam­payut­taṃ.
The truth of suffering sometimes is consciousness; sometimes is not consciousness.
Dve saccā nīvara­ṇa­vippa­yuttā.
Two truths are volitional activities.
Dukkhasaccaṃ siyā nīvara­ṇa­sam­payut­taṃ, siyā nīvara­ṇa­vippa­yuttaṃ.
The truth of cessation is not mental concomitant.
Samudayasaccaṃ nīvaraṇañceva nīvaraṇiyañca.
The truth of suffering sometimes is mental concomitant; sometimes is not mental concomitant.
Dve saccā na vattabbā—“nīvaraṇā ceva nīvaraṇiyā cā”tipi, “nīvaraṇiyā ceva no ca nīvaraṇā”tipi.
Two truths
Dukkhasaccaṃ siyā nīvaraṇañceva nīvaraṇiyañca, siyā nīvara­ṇiyañ­ceva no ca nīvaraṇaṃ.
are
Samudayasaccaṃ nīvaraṇañceva nīvara­ṇa­sam­payut­tañca.
associated with consciousness.
Dve saccā na vattabbā—“nīvaraṇā ceva nīvara­ṇa­sam­payuttā cā”tipi, “nīvara­ṇa­sam­payuttā ceva no ca nīvaraṇā”tipi.
The truth of cessation is not associated with consciousness.
Dukkhasaccaṃ siyā nīvaraṇañceva nīvara­ṇa­sam­payut­tañca, siyā nīvara­ṇa­sam­payut­tañ­ceva no ca nīvaraṇaṃ, siyā na vattabbaṃ—“nīvaraṇañceva nīvara­ṇa­sam­payut­tañcā”tipi, “nīvara­ṇa­sam­payut­tañ­ceva no ca nīvaraṇan”tipi.
The truth of suffering sometimes is associated with consciousness; sometimes is not associated with consciousness; sometimes should not be said to be, associated with consciousness or not associated with consciousness.
Dve saccā nīvara­ṇa­vippa­yutta­a­nīvara­ṇiyā.
Two truths are conjoined with consciousness.
Samudayasaccaṃ na vattabbaṃ—“nīvara­ṇa­vippa­yutta­nīvara­ṇiyan”tipi, “nīvara­ṇa­vippa­yutta­a­nīvara­ṇiyan”tipi.
The truth of cessation is not conjoined with consciousness.
Dukkhasaccaṃ siyā nīvara­ṇa­vippa­yutta­nīvara­ṇiyaṃ, siyā na vattabbaṃ—“nīvara­ṇa­vippa­yutta­nīvara­ṇiyan”tipi, “nīvara­ṇa­vippa­yutta­a­nīvara­ṇiyan”tipi.
The truth of suffering sometimes is conjoined with consciousness; sometimes is not conjoined with consciousness; sometimes should not be said to be, conjoined with consciousness or not conjoined with consciousness.
Two truths are generated by consciousness.
3
The truth of cessation is not generated by consciousness.
2.9.
The truth of suffering sometimes is generated by consciousness; sometimes is not generated by consciousness.
Parāmā­sa­goc­chaka
Two truths are co-existent with consciousness.
The truth of cessation is not co-existent with consciousness.
Tīṇi saccāni no parāmāsā.
The truth of suffering sometimes is co-existent with consciousness; sometimes is not co-existent with consciousness.
Dukkhasaccaṃ siyā parāmāso, siyā no parāmāso.
Two truths accompany consciousness.
Dve saccā parāmaṭṭhā.
The truth of cessation does not accompany consciousness.
Dve saccā aparāmaṭṭhā.
The truth of suffering sometimes accompanies consciousness; sometimes does not accompany consciousness.
Dve saccā parāmā­sa­vippa­yuttā.
Two truths are conjoined with, generated by consciousness.
Samudayasaccaṃ siyā parāmā­sa­sam­payut­taṃ, siyā parāmā­sa­vippa­yuttaṃ.
The truth of cessation is not conjoined with, not generated by consciousness.
Dukkhasaccaṃ siyā parāmā­sa­sam­payut­taṃ, siyā parāmā­sa­vippa­yuttaṃ, siyā na vattabbaṃ— “parāmā­sa­sam­payut­tan”tipi, “parāmā­sa­vippa­yuttan”tipi.
The truth of suffering sometimes is conjoined with, generated by consciousness; sometimes is not conjoined with, not generated by consciousness.
Samudayasaccaṃ na vattabbaṃ—“parāmāso ceva parāmaṭṭhañcā”ti, parāmaṭ­ṭhañ­ceva no ca parāmāso.
Two truths are conjoined with, generated by, co-existent with consciousness.
Dve saccā na vattabbā—“parāmāsā ceva parāmaṭṭhā cā”tipi, “parāmaṭṭhā ceva no ca parāmāsā”tipi.
The truth of cessation is not conjoined with, not generated by, not co-existent with consciousness.
Dukkhasaccaṃ siyā parāmāso ceva parāmaṭṭhañca, siyā parāmaṭ­ṭhañ­ceva no ca parāmāso.
The truth of suffering sometimes is conjoined with, generated by, co-existent with consciousness; sometimes is not conjoined with, not generated by, not co-existent with consciousness.
Dve saccā parāmā­sa­vippa­yutta­a­parāmaṭ­ṭhā.
Two truths are conjoined with, generated by, accompany consciousness.
Dve saccā siyā parāmā­sa­vippa­yutta­parāmaṭ­ṭhā, siyā na vattabbā—“parāmā­sa­vippa­yutta­parāmaṭ­ṭhā”tipi, “parāmā­sa­vippa­yutta­a­parāmaṭ­ṭhā”tipi.
The truth of cessation is not conjoined with, not generated by, does not accompany consciousness.
The truth of suffering sometimes is conjoined with, generated by, accompanies consciousness; sometimes is not conjoined with, not generated by, does not accompany consciousness.
3
Three truths are external.
2.10.
The truth of suffering sometimes is internal; sometimes is external.
Mahantaraduka
(10)
Dve saccā sārammaṇā.
Three truths are not derived.
Nirodhasaccaṃ anārammaṇaṃ.
The truth of suffering sometimes is derived; sometimes is not derived.
Dukkhasaccaṃ siyā sārammaṇaṃ, siyā anārammaṇaṃ.
Three truths are not grasped (by craving and false view).
Tīṇi saccāni no cittā.
The truth of suffering sometimes is grasped;
Dukkhasaccaṃ siyā cittaṃ, siyā no cittaṃ.
sometimes is not grasped.
Dve saccā cetasikā.
The truth of the cause is grasping.
Nirodhasaccaṃ acetasikaṃ.
Two truths are not graspings.
Dukkhasaccaṃ siyā cetasikaṃ, siyā acetasikaṃ.
The truth of suffering sometimes is grasping; sometimes is not grasping.
Dve saccā citta­sam­payuttā.
Two truths are objects of the graspings.
Nirodhasaccaṃ citta­vippa­yuttaṃ.
Two truths are not objects of the graspings.
Dukkhasaccaṃ siyā citta­sam­payut­taṃ, siyā citta­vippa­yuttaṃ, siyā na vattabbaṃ—“cittena sampayuttan”tipi, “cittena vippayuttan”tipi.
Two truths are not associated with the graspings.
Dve saccā cittasaṃsaṭṭhā.
Two truths sometimes are associated with the graspings; sometimes are not associated with the graspings.
Nirodhasaccaṃ citta­visaṃ­saṭ­ṭhaṃ.
The truth of the cause is grasping also the object of the graspings.
Dukkhasaccaṃ siyā cit­ta­saṃsaṭ­ṭhaṃ, siyā citta­visaṃ­saṭ­ṭhaṃ, siyā na vattabbaṃ—“cittena saṃsaṭṭhan”tipi, “cittena visaṃsaṭṭhan”tipi.
Two truths should not be said to be, graspings also objects of the graspings or objects of the graspings but are not graspings.
Dve saccā citta­sa­muṭṭhānā.
The truth of suffering sometimes is grasping also the object of the graspings; sometimes is the object of the graspings but is not grasping.
Nirodhasaccaṃ no citta­sa­muṭṭhā­naṃ.
The truth of the cause sometimes is grasping also associated with the graspings; sometimes should not be said to be,
Dukkhasaccaṃ siyā citta­sa­muṭṭhā­naṃ, siyā no citta­sa­muṭṭhā­naṃ.
grasping also associated with the graspings (or associated with the graspings but is not grasping).
Dve saccā cittasahabhuno.
Two truths should not be said to be, graspings also associated with the graspings or associated with the graspings but are not graspings.
Nirodhasaccaṃ no cittasahabhū.
The truth of suffering sometimes is grasping also associated with the graspings; sometimes is associated with the graspings but is not grasping; sometimes should not be said to be, grasping also associated with the graspings or associated with the graspings but is not grasping.
Dukkhasaccaṃ siyā cittasahabhū, siyā no cittasahabhū.
Two truths are not associated with the graspings, are not objects of the graspings.
Dve saccā cit­tānupa­rivat­tino.
Two truths sometimes are not associated with the graspings, are objects of the graspings; sometimes should not be said to be, not associated with the graspings, are objects of the graspings (or not associated with the graspings, are not objects of the graspings).
Nirodhasaccaṃ no cit­tānupa­rivatti.
(11)
Dukkhasaccaṃ siyā cit­tānupa­rivatti, siyā no cit­tānupa­rivatti.
Dve saccā cit­ta­saṃsaṭ­ṭha­sa­muṭṭhānā.
The truth of the cause is corruption.
Nirodhasaccaṃ no cit­ta­saṃsaṭ­ṭha­sa­muṭṭhā­naṃ.
Two truths are not corruptions.
Dukkhasaccaṃ siyā cit­ta­saṃsaṭ­ṭha­sa­muṭṭhā­naṃ, siyā no cit­ta­saṃsaṭ­ṭha­sa­muṭṭhā­naṃ.
The truth of suffering sometimes is corruption; sometimes is not corruption.
Dve saccā citta­saṃsaṭ­ṭha­sa­muṭṭhā­na­saha­bhuno.
Two truths are objects of the corruptions.
Nirodhasaccaṃ no citta­saṃsaṭ­ṭha­sa­muṭṭhā­na­saha­bhū.
Two truths are not objects of the corruptions.
Dukkhasaccaṃ siyā citta­saṃsaṭ­ṭha­sa­muṭṭhā­na­saha­bhū, siyā no citta­saṃsaṭ­ṭha­sa­muṭṭhā­na­saha­bhū.
The truth of the cause is corrupt.
Dve saccā cit­ta­saṃsaṭ­ṭha­sa­muṭṭhā­nānupa­rivat­tino.
Two truths are not corrupt.
Nirodhasaccaṃ no citta­saṃsaṭ­ṭha­sa­muṭṭhā­nā­nupari­vatti.
The truth of suffering sometimes is corrupt; sometimes is not corrupt.
Dukkhasaccaṃ siyā citta­saṃsaṭ­ṭha­sa­muṭṭhā­nā­nupari­vatti, siyā no citta­saṃsaṭ­ṭha­sa­muṭṭhā­nā­nupari­vatti.
The truth of the cause is associated with the corruptions.
Two truths are not associated with the corruptions.
The truth of suffering sometimes is associated with the corruptions; sometimes is not associated with the corruptions.
Tīṇi saccāni bāhirā.
The truth of the cause is corruption also the object of the corruptions.
Dukkhasaccaṃ siyā ajjhattaṃ, siyā bāhiraṃ.
Tīṇi saccāni no upādā.
Two truths should not be said to be, corruptions also objects of the corruptions or objects of the corruptions but are not corruptions.
Dukkhasaccaṃ siyā upādā, siyā no upādā.
The truth of suffering sometimes is corruption also the object of the corruptions; sometimes is the object of the corruptions but is not corruption.
Tīṇi saccāni anupādinnā.
The truth of the cause is corruption also corrupt.
Dukkhasaccaṃ siyā upādinnaṃ, siyā anupādinnaṃ.
Two truths should not be said to be, corruptions also corrupt or corrupt but are not corruptions.
The truth of suffering sometimes is corruption also corrupt; sometimes is corrupt but is not corruption; sometimes should not be said to be, corruption also corrupt or corrupt but is not corruption.
3
The truth of the cause is corruption also associated with the corruptions.
2.11.
Two truths should not be said to be, corruptions also associated with the corruptions or associated with the corruptions but are not corruptions.
Upādā­na­goc­chaka
The truth of suffering sometimes is corruption also associated with the corruptions; sometimes is associated with the corruptions but is not corruption; sometimes should not be said to be, corruption also associated with the corruptions or associated with the corruptions but is not corruption.
Two truths are not associated with the corruptions, are not objects of the corruptions.
Samudayasaccaṃ upādānaṃ.
The truth of the cause should not be said to be, not associated with the corruptions, is the object of the corruptions or not associated with the corruptions, is not the object of the corruptions.
Dve saccā no upādānā.
The truth of suffering sometimes is not associated with the corruptions, is the object of the corruptions; sometimes should not be said to be, not associated with the corruptions, is the object of the corruptions (or not associated with the corruptions, is not the object of the corruptions).
Dukkhasaccaṃ siyā upādānaṃ, siyā no upādānaṃ.
(12)
Dve saccā upādāniyā.
Dve saccā anupādāniyā.
Two truths are not to be abandoned by the first path.
Dve saccā upādā­na­vippa­yuttā.
Two truths sometimes are to be abandoned by the first path; sometimes are not to be abandoned by the first path.
Dve saccā siyā upādā­na­sam­payuttā, siyā upādā­na­vippa­yuttā.
Two truths are not to be abandoned by the subsequent paths.
Samudayasaccaṃ upādānañceva upādāniyañca.
Two truths sometimes are to be abandoned by the subsequent paths; sometimes are not to be abandoned by the subsequent paths.
Dve saccā na vattabbā—“upādānā ceva upādāniyā cā”tipi, “upādāniyā ceva no ca upādānā”tipi.
Two truths have no roots to be abandoned by the first path.
Dukkhasaccaṃ siyā upādānañceva upādāniyañca, siyā upādāniyañceva no ca upādānaṃ.
Two truths sometimes have roots to be abandoned by the first path; sometimes have no roots to be abandoned by the first path.
Samudayasaccaṃ siyā upādānañceva upādā­na­sam­payut­tañca, siyā na vattabbaṃ—“upādānañceva upādā­na­sam­payut­tañcā”tipi, “upādā­na­sam­payut­tañ­ceva no ca upādānan”tipi.
Two truths have no roots to be abandoned by the subsequent paths.
Dve saccā na vattabbā—“upādānā ceva upādā­na­sam­payuttā cā”tipi, “upādā­na­sam­payuttā ceva no ca upādānā”tipi.
Two truths sometimes have roots to be abandoned by the subsequent paths; sometimes have no roots to be abandoned by the subsequent paths.
Dukkhasaccaṃ siyā upādānañceva upādā­na­sam­payut­tañca, siyā upādā­na­sam­payut­tañ­ceva no ca upādānaṃ, siyā na vattabbaṃ—“upādānañceva upādā­na­sam­payut­tañcā”tipi, “upādā­na­sam­payut­tañ­ceva no ca upādānan”tipi.
The truth of the
Dve saccā upādā­na­vippa­yutta­anupā­dā­niyā.
cause is accompanied by directed-thought.
Dve saccā siyā upādā­na­vippa­yutta­u­pādā­niyā, siyā na vattabbā—“upādā­na­vippa­yutta­u­pādā­niyā”tipi, “upādā­na­vippa­yutta­anupā­dā­niyā”tipi.
The truth of cessation is without directed-thought.
Two truths sometimes are accompanied by directed-thought; sometimes are without directed-thought.
3
The truth of the cause is accompanied by evaluation.
2.12.
The truth of cessation is without evaluation.
Kilesagocchaka
Two truths sometimes are accompanied by evaluation; sometimes are without evaluation.
The truth of cessation is without rapture.
Samudayasaccaṃ kileso.
Three truths sometimes are with rapture; sometimes are without rapture.
Dve saccā no kilesā.
The truth of cessation is not accompanied by rapture.
Dukkhasaccaṃ siyā kileso, siyā no kileso.
Three truths sometimes are accompanied by rapture; sometimes are not accompanied by rapture.
Dve saccā saṃkilesikā.
The truth of cessation is not accompanied by pleasure.
Dve saccā asaṃkilesikā.
Three truths sometimes are accompanied by pleasure; sometimes are not accompanied by pleasure.
Samudayasaccaṃ saṃkiliṭṭhaṃ.
The truth of cessation is not accompanied by indifference.
Dve saccā asaṃkiliṭṭhā.
Three truths sometimes are accompanied by indifference; sometimes are not accompanied by indifference.
Dukkhasaccaṃ siyā saṃkiliṭṭhaṃ, siyā asaṃkiliṭṭhaṃ.
Samudayasaccaṃ kilesa­sam­payut­taṃ.
Dve saccā kilesa­vippa­yuttā.
The truth of the cause is characteristic of the plane of desire.
Dukkhasaccaṃ siyā kilesa­sam­payut­taṃ, siyā kilesa­vippa­yuttaṃ.
Two truths are not characteristic of the plane of desire.
Samudayasaccaṃ kileso ceva saṃkilesikañca.
The truth of suffering sometimes is characteristic of the plane of desire; sometimes is not characteristic of the plane of desire.
Dve saccā na vattabbā—“kilesā ceva saṃkilesikā cā”tipi, “saṃkilesikā ceva no ca kilesā”tipi.
Three truths are not characteristic of the plane of form.
Dukkhasaccaṃ siyā kileso ceva saṃkilesikañca, siyā saṃki­lesikañ­ceva no ca kileso.
The truth of suffering sometimes is characteristic of the plane of form; sometimes is not characteristic of the plane of form.
Samudayasaccaṃ kileso ceva saṃkiliṭṭhañca.
Three truths are not characteristic of the formless plane.
Dve saccā na vattabbā—“kilesā ceva saṃkiliṭṭhā cā”tipi, “saṃkiliṭṭhā ceva no ca kilesā”tipi.
The truth of suffering sometimes is characteristic of the formless plane; sometimes is not characteristic of the formless plane.
Dukkhasaccaṃ siyā kileso ceva saṃkiliṭṭhañca, siyā saṃ­kiliṭ­ṭhañ­ceva no ca kileso, siyā na vattabbaṃ—“kileso ceva saṃkiliṭṭhañcā”tipi, “saṃ­kiliṭ­ṭhañ­ceva no ca kileso”tipi.
Two truths are included (i.
Samudayasaccaṃ kileso ceva kilesa­sam­payut­tañca.
e. are mundane).
Dve saccā na vattabbā—“kilesā ceva kilesa­sam­payuttā cā”tipi, “kilesa­sam­payuttā ceva no ca kilesā”tipi.
Two truths are not included (i.
Dukkhasaccaṃ siyā kileso ceva kilesa­sam­payut­tañca, siyā kilesa­sam­payut­tañ­ceva no ca kileso, siyā na vattabbaṃ—“kileso ceva kilesa­sam­payut­tañcā”tipi, “kilesa­sam­payut­tañ­ceva no ca kileso”tipi.
e. are supramundane).
Dve saccā kilesa­vippa­yutta­asaṃ­ki­lesikā.
The truth of the path tends to release.
Samudayasaccaṃ na vattabbaṃ—“kilesa­vippa­yutta­saṃki­lesikan”tipi, “kilesa­vippa­yutta­asaṃ­ki­lesikan”tipi.
Three truths do not tend to release.
Dukkhasaccaṃ siyā kilesa­vippa­yutta­saṃki­lesikaṃ, siyā na vattabbaṃ—“kilesa­vippa­yutta­saṃki­lesikan”tipi, “kilesa­vippa­yutta­asaṃ­ki­lesikan”tipi.
The truth of the path is of fixed (resultant time).
The truth of cessation is of no fixed (resultant time).
3
Two truths sometimes are of fixed (resultant time); sometimes are of no fixed (resultant time).
2.13.
Two truths are surpassable.
Piṭṭhiduka
Two truths are not surpassable.
The truth of the cause is with cause of bewailing.
Dve saccā na dassanena pahātabbā.
Two truths are without cause of bewailing.
Dve saccā siyā dassanena pahātabbā, siyā na dassanena pahātabbā.
The truth of suffering sometimes is with cause of bewailing; sometimes is without cause of bewailing.
Dve saccā na bhāvanāya pahātabbā.
(13)
Dve saccā siyā bhāvanāya pahātabbā, siyā na bhāvanāya pahātabbā.
Dve saccā na dassanena pahātab­ba­hetukā.
(Here Ends The Section) Interrogation
Dve saccā siyā dassanena pahātab­ba­hetukā, siyā na dassanena pahātab­ba­hetukā.
Dve saccā na bhāvanāya pahātab­ba­hetukā.
Analysis Of The Truths Is Ended
Dve saccā siyā bhāvanāya pahātab­ba­hetukā, siyā na bhāvanāya pahātab­ba­hetukā.
Samudayasaccaṃ savitakkaṃ.
Nirodhasaccaṃ avitakkaṃ.
Dve saccā siyā savitakkā, siyā avitakkā.
Samudayasaccaṃ savicāraṃ.
Nirodhasaccaṃ avicāraṃ.
Dve saccā siyā savicārā, siyā avicārā.
Nirodhasaccaṃ appītikaṃ.
Tīṇi saccāni siyā sappītikā, siyā appītikā.
Nirodhasaccaṃ na pītisahagataṃ.
Tīṇi saccāni siyā pītisahagatā, siyā na pītisahagatā.
Nirodhasaccaṃ na sukhasahagataṃ.
Tīṇi saccāni siyā sukhasahagatā, siyā na sukhasahagatā.
Nirodhasaccaṃ na upekkhā­saha­gataṃ.
Tīṇi saccāni siyā upekkhā­saha­gatā, siyā na upekkhā­saha­gatā.
Samudayasaccaṃ kāmāvacaraṃ.
Dve saccā na kāmāvacarā.
Dukkhasaccaṃ siyā kāmāvacaraṃ, siyā na kāmāvacaraṃ.
Tīṇi saccāni na rūpāvacarā.
Dukkhasaccaṃ siyā rūpāvacaraṃ, siyā na rūpāvacaraṃ.
Tīṇi saccāni na arūpāvacarā.
Dukkhasaccaṃ siyā arūpāvacaraṃ, siyā na arūpāvacaraṃ.
Dve saccā pariyāpannā.
Dve saccā apariyāpannā.
Maggasaccaṃ niyyānikaṃ.
Tīṇi saccāni aniyyānikā.
Maggasaccaṃ niyataṃ.
Nirodhasaccaṃ aniyataṃ.
Dve saccā siyā niyatā, siyā aniyatā.
Dve saccā sauttarā.
Dve saccā anuttarā.
Samudayasaccaṃ saraṇaṃ.
Dve saccā araṇā.
Dukkhasaccaṃ siyā saraṇaṃ, siyā araṇanti.
Pañhāpucchakaṃ.
Saccavibhaṅgo niṭṭhito.

5 - Indriya-vibhaṅga: faculty analysis



5.1 - (no sutta analysis section)

(no sutta analysis section)


5.2 - Analysis According To Abhidhamma




Vibhaṅga
The Book of Analysis 5
Indriya­vibhaṅga
Analysis Of The Faculties 5
1 Abhi­dham­ma­bhājanīya
1. Analysis According To Abhidhamma
Bāvī­satin­driyāni—cakkhundriyaṃ, sotindriyaṃ, ghānindriyaṃ, jivhindriyaṃ, kāyindriyaṃ, manindriyaṃ,
The twenty-two faculties are: The faculty of eye, faculty of ear, faculty of nose, faculty of tongue, faculty of body, faculty of mind,
itthindriyaṃ, purisindriyaṃ, jīvitindriyaṃ,
faculty of femininity, faculty of masculinity, faculty of vital principle,
sukhindriyaṃ, dukkhindriyaṃ, somanas­sindriyaṃ, domanas­sindriyaṃ, upekkhindriyaṃ,
faculty of pleasure (physical), faculty of pain (physical), faculty of mental pleasure, faculty of mental pain, faculty of indifference,
saddhindriyaṃ, vīriyindriyaṃ, satindriyaṃ, samādhindriyaṃ, paññindriyaṃ,
faculty of confidence, faculty of energy, faculty of mindfulness, faculty of samādhi, faculty of wisdom,
anaññātañ­ñassā­mī­tindriyaṃ, aññindriyaṃ, aññātā­vin­dri­yaṃ.
faculty of “I am knowing the unknown”, faculty of knowing, faculty of one who has known fully.
Tattha katamaṃ cakkhundriyaṃ?
Therein what is faculty of eye?
Yaṃ cakkhu catunnaṃ mahābhūtānaṃ upādāya pasādo … pe … suñño gāmopeso—
That eye which, deriving from the four great essentials, is sensitive surface, See section 156... this is an empty village.
idaṃ vuccati “cakkhundriyaṃ”.
This is called faculty of eye.
(1)
(1)
Tattha katamaṃ sotindriyaṃ … pe …
Therein what is faculty of ear. Complete appropriately...
ghānindriyaṃ … pe …
Faculty of nose. Complete as first example..
jivhindriyaṃ … pe …
Faculty of tongue. Complete as first example...
kāyindriyaṃ?
Faculty of body?
Yo kāyo catunnaṃ mahābhūtānaṃ upādāya pasādo … pe … suñño gāmopeso—
That body which, deriving from the four great essentials, is sensitive surface, See section 160... this is an empty village.
idaṃ vuccati “kāyindriyaṃ”.
This is called faculty of body.
(5)
(5)
Tattha katamaṃ manindriyaṃ?
Therein what is faculty of mind?
Ekavidhena manindriyaṃ—phassa­sam­payut­taṃ.
Controlling faculty of mind by way of singlefold division: Is associated with contact.
Duvidhena manindriyaṃ—atthi sahetukaṃ, atthi ahetukaṃ.
Faculty of mind by way of twofold division: Is accompanied by root; is not accompanied by root.
Tividhena manindriyaṃ—atthi kusalaṃ, atthi akusalaṃ, atthi abyākataṃ.
Faculty of mind by way of threefold division: Is skilful; is unskilful; is neither-skilful-nor-unskilful.
Catubbidhena manindriyaṃ—atthi kāmāvacaraṃ, atthi rūpāvacaraṃ, atthi arūpāvacaraṃ, atthi apariyāpannaṃ.
Faculty of mind by way of fourfold division: Is characteristic of the plane of desire; is characteristic of the plane of form; is characteristic of the formless plane; is not included (i.e. is supramundane).
Pañcavidhena manindriyaṃ—atthi sukhin­driya­sam­payut­taṃ, atthi duk­khin­driya­sam­payut­taṃ, atthi soma­nassin­driya­sam­payut­taṃ, atthi doma­nassin­driya­sam­payut­taṃ, atthi upekkhin­driya­sam­payut­taṃ.
Faculty of mind by way of fivefold division: Is associated with the faculty of pleasure (physical); is associated with the faculty of pain (physical); is associated with the faculty of mental pleasure; is associated with the faculty of mental pain; is associated with the faculty of indifference.
Chabbidhena manindriyaṃ—cakkhuviññāṇaṃ … pe … manoviññāṇaṃ.
Faculty of mind by way of sixfold division: Eye consciousness, Intermediate senses... mind consciousness.
Evaṃ chabbidhena manindriyaṃ.
Thus is faculty of mind by way of sixfold division.
Sattavidhena manindriyaṃ—cakkhuviññāṇaṃ … pe … kāyaviññāṇaṃ, manodhātu, mano­viñ­ñā­ṇa­dhātu.
Faculty of mind by way of sevenfold division: Eye consciousness; Intermediate senses... body consciousness; mind element; mind-consciousness-element.
Evaṃ sattavidhena manindriyaṃ.
Thus is faculty of mind by way of sevenfold division.
Aṭṭhavidhena manindriyaṃ—cakkhuviññāṇaṃ … pe … kāyaviññāṇaṃ atthi sukhasahagataṃ, atthi duk­kha­saha­gataṃ, manodhātu, mano­viñ­ñā­ṇa­dhātu.
Faculty of mind by way of eightfold division: Eye consciousness; Intermediate senses... body consciousness that is accompanied by pleasure, that is accompanied by pain; mind element; mind-consciousness-element.
Evaṃ aṭṭhavidhena manindriyaṃ.
Thus is faculty of mind by way of eightfold division.
Navavidhena manindriyaṃ—cakkhuviññāṇaṃ … pe … kāyaviññāṇaṃ, manodhātu, mano­viñ­ñā­ṇa­dhātu atthi kusalā, atthi akusalā, atthi abyākatā.
Faculty of mind by way of ninefold division: Eye consciousness; Intermediate senses... body consciousness; mind element; mind-consciousness-element that is skilful, that is unskilful, that is neither-skilful-nor-unskilful.
Evaṃ navavidhena manindriyaṃ.
Thus is faculty of mind by way of ninefold division.
Dasavidhena manindriyaṃ—cakkhuviññāṇaṃ … pe … kāyaviññāṇaṃ atthi sukhasahagataṃ, atthi duk­kha­saha­gataṃ, manodhātu, mano­viñ­ñā­ṇa­dhātu atthi kusalā, atthi akusalā, atthi abyākatā.
Faculty of mind by way of tenfold division: Eye consciousness; Intermediate senses... body consciousness that is accompanied by pleasure, that is accompanied by pain; mind element; mind-consciousness-element that is skilful, that is unskilful, that is neither-skilful-nor-unskilful.
Evaṃ dasavidhena manindriyaṃ … pe …
Thus is faculty of mind by way of tenfold division, See sections 122–149 inclusive...
evaṃ bahuvidhena manindriyaṃ.
Thus is faculty of mind by way of manifold division.
Idaṃ vuccati “manindriyaṃ”.
This is called faculty of mind.
(6)
(6)
Tattha katamaṃ itthindriyaṃ?
Therein what is faculty of femininity?
Yaṃ itthiyā itthiliṅgaṃ itthinimittaṃ itthikuttaṃ itthākappo itthattaṃ itthibhāvo—
That which in woman is feminine appearance, feminine characteristic, feminine behaviour, feminine deportment, femininity, being feminine.
idaṃ vuccati “itthindriyaṃ”.
This is called faculty of femininity.
(7)
(7)
Tattha katamaṃ purisindriyaṃ?
Therein what is faculty of masculinity?
Yaṃ purisassa purisaliṅgaṃ purisanimittaṃ purisakuttaṃ purisākappo purisattaṃ purisabhāvo—
That which in man is masculine appearance, masculine characteristic, masculine behaviour, masculine deportment, masculinity, being masculine.
idaṃ vuccati “purisindriyaṃ”.
This is called faculty of masculinity.
(8)
(8)
Tattha katamaṃ jīvitindriyaṃ?
Therein what is faculty of vital principle?
Jīvitindriyaṃ duvidhena—atthi rūpa­jīvi­tin­driyaṃ, atthi arūpa­jīvi­tin­driyaṃ.
Faculty of vital principle by way of twofold division: Is faculty of material vital principle; is faculty of non-material vital principle.
Tattha katamaṃ rūpa­jīvi­tin­driyaṃ?
Therein what is faculty of material vital principle?
Yo tesaṃ rūpīnaṃ dhammānaṃ āyu ṭhiti yapanā yāpanā iriyanā vattanā pālanā jīvitaṃ jīvitindriyaṃ—
That which in these material things is life, stability, going on, sustaining, progressing, continuance, preservation, vital principle, faculty of vital principle.
idaṃ vuccati “rūpa­jīvi­tin­driyaṃ”.
This is called faculty of material vital principle.
Tattha katamaṃ arūpa­jīvi­tin­driyaṃ?
Therein what is faculty of non-material vital principle?
Yo tesaṃ arūpīnaṃ dhammānaṃ āyu ṭhiti yapanā yāpanā iriyanā vattanā pālanā jīvitaṃ jīvitindriyaṃ—
That which in these non-material dhammas is life, stability, going on, sustaining, progressing, continuance, preservation, vital principle, faculty of vital principle.
idaṃ vuccati “arūpa­jīvi­tin­driyaṃ”.
This is called faculty of non-material vital principle.
Idaṃ vuccati “jīvitindriyaṃ”.
This is called faculty of vital principle.
(9)
(9)
Tattha katamaṃ sukhindriyaṃ?
Therein what is faculty of pleasure?
Yaṃ kāyikaṃ sātaṃ kāyikaṃ sukhaṃ kāya­samphas­sa­jaṃ sātaṃ sukhaṃ vedayitaṃ kāya­samphas­sajā sātā sukhā vedanā—
That which is bodily ease; bodily pleasure; easeful pleasant experience born of bodily contact; easeful pleasant feeling born of bodily contact.
idaṃ vuccati “sukhindriyaṃ”.
This is called faculty of pleasure.
(10)
(10)
Tattha katamaṃ dukkhindriyaṃ?
Therein what is faculty of pain?
Yaṃ kāyikaṃ asātaṃ kāyikaṃ dukkhaṃ kāya­samphas­sa­jaṃ asātaṃ dukkhaṃ vedayitaṃ kāya­samphas­sajā asātā dukkhā vedanā—
That which is bodily uneasiness; bodily pain; uneasy painful experience born of bodily contact; uneasy painful feeling born of bodily contact.
idaṃ vuccati “dukkhindriyaṃ”.
This is called faculty of pain.
(11)
(11)
Tattha katamaṃ somanas­sindriyaṃ?
Therein what is faculty of mental pleasure?
Yaṃ cetasikaṃ sātaṃ cetasikaṃ sukhaṃ ceto­samphas­sa­jaṃ sātaṃ sukhaṃ vedayitaṃ ceto­samphas­sajā sātā sukhā vedanā—
That which is mental ease; mental pleasure; easeful pleasant experience born of mental contact; easeful pleasant feeling born of mental contact.
idaṃ vuccati “somanas­sindriyaṃ”.
This is called faculty of mental pleasure.
(12)
(12)
Tattha katamaṃ domanas­sindriyaṃ?
Therein what is faculty of mental pain?
Yaṃ cetasikaṃ asātaṃ cetasikaṃ dukkhaṃ ceto­samphas­sa­jaṃ asātaṃ dukkhaṃ vedayitaṃ ceto­samphas­sajā asātā dukkhā vedanā—
That which is mental uneasiness; mental pain; uneasy painful experience born of mental contact; uneasy painful feeling born of mental contact.
idaṃ vuccati “domanas­sindriyaṃ”.
This is called faculty of mental pain.
(13)
(13)
Tattha katamaṃ upekkhindriyaṃ?
Therein what is faculty of indifference?
Yaṃ cetasikaṃ neva sātaṃ nāsātaṃ ceto­samphas­sa­jaṃ aduk­kha­ma­su­khaṃ vedayitaṃ ceto­samphas­sajā adukkhamasukhā vedanā—
That which is neither mental ease nor uneasiness; neither painful nor pleasant experience born of mental contact; neither painful nor pleasant feeling born of mental contact.
idaṃ vuccati “upekkhindriyaṃ”.
This is called faculty of indifference.
(14)
(14)
Tattha katamaṃ saddhindriyaṃ?
Therein what is faculty of confidence?
Yā saddhā saddahanā okappanā abhippasādo saddhā saddhindriyaṃ saddhābalaṃ—
That which is confidence, being confident, trust, implicit faith, confidence, faculty of confidence, power of confidence.
idaṃ vuccati “saddhindriyaṃ”.
This is called faculty of confidence.
(15)
(15)
Tattha katamaṃ vīriyindriyaṃ?
Therein what is faculty of energy?
Yo cetasiko vīriyārambho nikkamo parakkamo uyyāmo vāyāmo ussāho ussoḷhī thāmo ṭhiti asi­thi­la­pa­rakka­matā anikkhit­ta­chandatā anikkhit­ta­dhuratā dhura­sam­paggāho vīriyaṃ vīriyindriyaṃ vīriyabalaṃ—
That which is the arousing of mental energy, toiling, endeavour, aspiring, effort, zeal, perseverance, vigour, stability, unfaltering endeavour, not relinquishing wish, not relinquishing the task, firm hold of the task, energy, faculty of energy, power of energy.
idaṃ vuccati “vīriyindriyaṃ”.
This is called faculty of energy.
(16)
(16)
Tattha katamaṃ satindriyaṃ?
Therein what is faculty of mindfulness?
Yā sati anussati paṭissati sati saraṇatā dhāraṇatā apilāpanatā asammussanatā sati satindriyaṃ satibalaṃ sammāsati—
That which is mindfulness, constant mindfulness, recollection, mindfulness, act of remembering, bearing in mind, non-superficiality, non-forgetfulness, mindfulness, faculty of mindfulness, power of mindfulness, right mindfulness.
idaṃ vuccati “satindriyaṃ”.
This is called faculty of mindfulness.
(17)
(17)
Tattha katamaṃ samādhindriyaṃ?
Therein what is faculty of samādhi?
Yā cittassa ṭhiti saṇṭhiti avaṭṭhiti avisāhāro avikkhepo avi­sāha­ṭa­mānasatā samatho samādhindriyaṃ samādhibalaṃ sammāsamādhi—
That which is stability, steadfastness, firmness of consciousness; non-distraction, non-wavering, mental imperturbability, calmness, faculty of samādhi, power of samādhi, right samādhi.
idaṃ vuccati “samādhindriyaṃ”.
This is called faculty of samādhi.
(18)
(18)
Tattha katamaṃ paññindriyaṃ?
Therein what is faculty of wisdom?
Yā paññā pajānanā … pe … amoho dhammavicayo sammādiṭṭhi—
That which is wisdom, understanding, See section 525... absence of delusion, truth investigation, right view.
idaṃ vuccati “paññindriyaṃ”.
This is called faculty of wisdom.
(19)
(19)
Tattha katamaṃ anaññātañ­ñassā­mī­tindriyaṃ?
Therein what is faculty of initial awakening?
Yā tesaṃ dhammānaṃ anaññātānaṃ adiṭṭhānaṃ appattānaṃ aviditānaṃ asacchikatānaṃ sacchikiriyāya paññā pajānanā … pe … amoho dhammavicayo sammādiṭṭhi dhamma­vicaya­sam­boj­jhaṅgo maggaṅgaṃ magga­pariyā­pannaṃ—
That which for the realization of those dhammas that are not known, not comprehended, not attained, not discerned, not realized, is wisdom, understanding, See section 525... absence of delusion, truth investigation,right view, truth investigation-awakening-factor, path constituent, included in the path.
idaṃ vuccati “anaññātañ­ñassā­mī­tindriyaṃ”.
This is called faculty of initial awakening.
(20)
(20)
Tattha katamaṃ aññindriyaṃ?
Therein what is faculty of intermediate awakening?
Yā tesaṃ dhammānaṃ ñātānaṃ diṭṭhānaṃ pattānaṃ viditānaṃ sacchikatānaṃ sacchikiriyāya paññā pajānanā … pe … amoho dhammavicayo sammādiṭṭhi dhamma­vicaya­sam­boj­jhaṅgo maggaṅgaṃ magga­pariyā­pannaṃ—
That which for the realization of those dhammas that are known, comprehended, attained, discerned, realized, is wisdom, understanding, See section 525... absence of delusion, truth investigation, right view, truth investigation-awakening-factor, path constituent, included in the path.
idaṃ vuccati “aññindriyaṃ”.
This is called faculty of intermediate awakening.
(21)
(21)
Tattha katamaṃ aññātā­vin­dri­yaṃ?
Therein what is faculty of final awakening?
Yā tesaṃ dhammānaṃ aññātāvīnaṃ diṭṭhānaṃ pattānaṃ viditānaṃ sacchikatānaṃ sacchikiriyāya paññā pajānanā … pe … amoho dhammavicayo sammādiṭṭhi dhamma­vicaya­sam­boj­jhaṅgo maggaṅgaṃ magga­pariyā­pannaṃ— idaṃ vuccati “aññātā­vin­dri­yaṃ”.
That which for the realization of those dhammas that are known fully, comprehended, attained, discerned, realized, is wisdom, understanding, See section 525.
(22)
absence of delusion, truth investigation, right view, truth investigation-awakening-factor, path constituent, included in the path.
This is called faculty of final awakening.
Abhi­dham­ma­bhājanī­yaṃ.
(22)
(Here Ends) Analysis According To Abhidhamma

5.3 - Interrogation






5
2 Pañhāpucchaka
2. Interrogation
Bāvī­satin­driyāni—cakkhundriyaṃ, sotindriyaṃ, ghānindriyaṃ, jivhindriyaṃ, kāyindriyaṃ, manindriyaṃ, itthindriyaṃ, purisindriyaṃ, jīvitindriyaṃ, sukhindriyaṃ, dukkhindriyaṃ, somanas­sindriyaṃ, domanas­sindriyaṃ, upekkhindriyaṃ, saddhindriyaṃ, vīriyindriyaṃ, satindriyaṃ, samādhindriyaṃ, paññindriyaṃ, anaññātañ­ñassā­mī­tindriyaṃ, aññindriyaṃ, aññātā­vin­dri­yaṃ.
The twenty-two faculties are: The faculty of eye, faculty of ear, faculty of nose, faculty of tongue, faculty of body, faculty of mind, faculty of femininity, faculty of masculinity, faculty of vital principle, faculty of pleasure (physical), faculty of pain (physical), faculty of mental pleasure, faculty of mental pain, faculty of indifference, faculty of confidence, faculty of energy, faculty of mindfulness, faculty of samādhi,
faculty of wisdom, faculty of initial awakening, faculty of intermediate awakening, faculty of final awakening.
Bāvīsatīnaṃ indriyānaṃ kati kusalā, kati akusalā, kati abyākatā … pe … kati saraṇā, kati araṇā?
Of the twenty-two faculties how many are skilful;
2
how many unskilful; how many neither-skilful-nor-unskilful.
1. Tika
Remaining appropriate triplets and couplets.
How many with cause of bewailing; how many without cause of bewailing?
Dasindriyā abyākatā.
Domanas­sindriyaṃ akusalaṃ.
5
Anaññātañ­ñassā­mī­tindriyaṃ kusalaṃ.
3.1.
Cattārindriyā siyā kusalā, siyā abyākatā.
The Triplets
Cha indriyā siyā kusalā, siyā akusalā, siyā abyākatā.
(1)
Ten faculties are neither-skilful-nor-unskilful.
Faculty of mental pain is unskilful.
Dvādasindriyā na vattabbā—“sukhāya vedanāya sampayuttā”tipi, “dukkhāya vedanāya sampayuttā”tipi, “aduk­kha­ma­su­khāya vedanāya sampayuttā”tipi.
Faculty of initial awakening is skilful.
Cha indriyā siyā sukhāya vedanāya sampayuttā, siyā aduk­kha­ma­su­khāya vedanāya sampayuttā.
Four faculties sometimes are skilful; sometimes are neither-skilful-nor-unskilful.
Tīṇindriyā siyā sukhāya vedanāya sampayuttā, siyā dukkhāya vedanāya sampayuttā, siyā aduk­kha­ma­su­khāya vedanāya sampayuttā.
Six faculties sometimes are skilful; sometimes are unskilful; sometimes are neither-skilful-nor-unskilful.
Jīvitindriyaṃ siyā sukhāya vedanāya sampayuttaṃ, siyā dukkhāya vedanāya sampayuttaṃ, siyā aduk­kha­ma­su­khāya vedanāya sampayuttaṃ, siyā na vattabbaṃ—“sukhāya vedanāya sampayuttan”tipi, “dukkhāya vedanāya sampayuttan”tipi, “aduk­kha­ma­su­khāya vedanāya sampayuttan”tipi.
(2)
Twelve faculties should not be said to be either, associated with pleasant feeling; associated with painful feeling or associated with neither-painful-nor-pleasant feeling.
Sattindriyā neva­vipāka­navi­pā­ka­dham­ma­dhammā.
Six faculties sometimes are associated with pleasant feeling; sometimes are associated with neither-painful-nor-pleasant feeling.
Tīṇindriyā vipākā.
Three faculties sometimes are associated with pleasant feeling; sometimes are associated with painful feeling; sometimes are associated with neither-painful-nor-pleasant feeling.
Dvindriyā vipā­ka­dham­ma­dhammā.
Faculty of vital principle sometimes is associated with pleasant feeling; sometimes is associated with painful feeling; sometimes is associated with neither-painful-nor-pleasant feeling; sometimes should not be said to be either, associated with pleasant feeling; associated with painful feeling or associated with neither-painful-nor-pleasant feeling.
Aññindriyaṃ siyā vipākaṃ, siyā vipā­ka­dham­ma­dhammaṃ.
Navindriyā siyā vipākā, siyā vipā­ka­dham­ma­dhammā, siyā neva­vipāka­navi­pā­ka­dham­ma­dhammā.
(3)
Seven faculties are neither resultants nor productive of resultants.
Three faculties are resultants.
Navindriyā upādin­nu­pādā­niyā.
Two faculties are productive of resultants.
Domanas­sindriyaṃ anupā­din­nu­pādā­niyaṃ.
Faculty of intermediate awakening sometimes is resultant; sometimes is productive of resultant.
Tīṇindriyā anupādin­na­anupā­dā­niyā.
Nine faculties sometimes are resultants; sometimes are productive of resultants; sometimes are neither resultants nor productive of resultants.
Navindriyā siyā upādin­nu­pādā­niyā, siyā anupā­dinnu­pādā­niyā, siyā anupādin­na­anupā­dā­niyā.
Nine faculties are grasped (by craving and false view), are objects of the graspings.
(4)
Faculty of mental pain is not grasped, is the object of the graspings.
Three faculties are not grasped, are not objects of the graspings.
Navindriyā asaṃ­kiliṭ­ṭha­saṃki­lesikā.
Nine faculties sometimes are grasped, are objects of the graspings; sometimes are not grasped, are objects of the graspings; sometimes are not grasped, are not objects of the graspings.
Domanas­sindriyaṃ saṃ­kiliṭ­ṭha­saṃki­lesikaṃ.
Tīṇindriyā asaṃ­kiliṭ­ṭha­asaṃ­ki­lesikā.
Tīṇindriyā siyā asaṃ­kiliṭ­ṭha­saṃki­lesikā, siyā asaṃ­kiliṭ­ṭha­asaṃ­ki­lesikā.
Nine faculties are not corrupt, are objects of the corruptions.
Cha indriyā siyā saṃ­kiliṭ­ṭha­saṃki­lesikā, siyā asaṃ­kiliṭ­ṭha­saṃki­lesikā, siyā asaṃ­kiliṭ­ṭha­asaṃ­ki­lesikā.
Faculty of mental pain is corrupt, is the object of the corruptions.
(5)
Three faculties are not corrupt, are not objects of the corruptions.
Three faculties sometimes are not corrupt, are objects of the corruptions; sometimes are not corrupt, are not objects of the corruptions.
Navindriyā avitak­ka­avi­cārā.
Six faculties sometimes are corrupt, are objects of the corruptions; sometimes are not corrupt, are objects of the corruptions; sometimes are not corrupt, are not objects of the corruptions.
Domanas­sindriyaṃ savitak­ka­sa­vicāraṃ.
Nine faculties are without directed-thought, without evaluation.
Upekkhindriyaṃ siyā savitak­ka­sa­vicāraṃ, siyā avitak­ka­a­vicāraṃ.
Faculty of mental pain is accompanied by directed-thought, accompanied by evaluation.
Ekādasindriyā siyā savitak­ka­savi­cārā, siyā avitak­ka­vicāra­mattā, siyā avitak­ka­avi­cārā.
Faculty of indifference sometimes is accompanied by directed-thought, accompanied by evaluation; sometimes is without directed-thought, without evaluation.
(6)
Eleven faculties sometimes are accompanied by directed-thought, accompanied by evaluation; sometimes are without directed-thought, evaluation only; sometimes are without directed-thought, without evaluation.
Ekādasindriyā na vattabbā—“pītisahagatā”tipi, “sukhasahagatā”tipi, “upekkhā­saha­gatā”tipi.
Somanas­sindriyaṃ siyā pītisahagataṃ na sukhasahagataṃ na upekkhā­saha­gataṃ, siyā na vattabbaṃ—“pītisahagatan”ti.
Eleven faculties should not be said to be either, accompanied by rapture; accompanied by pleasure or accompanied by indifference.
Cha indriyā siyā pītisahagatā, siyā sukhasahagatā, siyā upekkhā­saha­gatā.
Faculty of mental pleasure sometimes is accompanied by rapture; is not accompanied by pleasure; is not accompanied by indifference;
Cattārindriyā siyā pītisahagatā, siyā sukhasahagatā, siyā upekkhā­saha­gatā, siyā na vattabbā— “pītisahagatā”tipi, “sukhasahagatā”tipi, “upekkhā­saha­gatā”tipi.
sometimes should not be said to be, accompanied by rapture.
(7)
Six faculties sometimes are accompanied by rapture; sometimes are accompanied by pleasure; sometimes are accompanied by indifference.
Four faculties sometimes are accompanied by rapture; sometimes are accompanied by pleasure; sometimes are accompanied by indifference; sometimes should not be said to be either, accompanied by rapture; accompanied by pleasure or accompanied by indifference.
Panna­rasin­driyā neva dassanena na bhāvanāya pahātabbā.
Domanas­sindriyaṃ siyā dassanena pahātabbaṃ, siyā bhāvanāya pahātabbaṃ.
Cha indriyā siyā dassanena pahātabbā, siyā bhāvanāya pahātabbā, siyā neva dassanena na bhāvanāya pahātabbā.
Fifteen faculties are not to be abandoned either by the first path or by the subsequent paths.
(8)
Faculty of mental pain sometimes is to be abandoned by the first path; sometimes is to be abandoned by the subsequent paths.
Six faculties sometimes are to be abandoned by the first path; sometimes are to be abandoned by the subsequent paths; sometimes are not to be abandoned either by the first path or by the subsequent paths.
Panna­rasin­driyā neva dassanena na bhāvanāya pahātab­ba­hetukā.
Fifteen faculties have no roots to be abandoned
Domanas­sindriyaṃ siyā dassanena pahātab­ba­hetukaṃ, siyā bhāvanāya pahātab­ba­hetukaṃ.
either by the first path or by the subsequent paths.
Cha indriyā siyā dassanena pahātab­ba­hetukā, siyā bhāvanāya pahātab­ba­hetukā, siyā neva dassanena na bhāvanāya pahātab­ba­hetukā.
Faculty of mental pain sometimes has root to be abandoned by the first path; sometimes has root to be abandoned by the subsequent paths.
(9)
Six faculties sometimes have roots to be abandoned by the first path; sometimes have roots to be abandoned by the subsequent paths; sometimes have no roots to be abandoned either by the first path or by the subsequent paths.
Dasindriyā nevāca­yagāmi­nāpa­caya­gāmino.
Domanas­sindriyaṃ ācayagāmi.
Ten faculties are neither cumulative nor dispersive (of continuing rebirth and death).
Anaññātañ­ñassā­mī­tindriyaṃ apacayagāmi.
Faculty of mental pain is cumulative.
Aññindriyaṃ siyā apacayagāmi, siyā nevāca­yagāmi­nāpa­caya­gāmi.
Faculty of initial awakening is dispersive.
Navindriyā siyā ācayagāmino, siyā apacayagāmino, siyā nevāca­yagāmi­nāpa­caya­gāmino.
Faculty of intermediate awakening sometimes is dispersive; sometimes is neither cumulative nor dispersive.
(10)
Nine faculties sometimes are cumulative; sometimes are dispersive; sometimes are neither cumulative nor dispersive.
Ten faculties are neither of the seven supramundane stages nor of the final supramundane stage.
Dasindriyā neva­sekkha­nā­sekkhā.
Two faculties are of the seven supramundane stages.
Dvindriyā sekkhā.
Faculty of final awakening is of the final supramundane stage.
Aññātā­vin­dri­yaṃ asekkhaṃ.
Nine faculties sometimes are of the seven supramundane stages; sometimes are of the final supramundane stage; sometimes are neither of the seven supramundane stages nor of the final supramundane stage.
Navindriyā siyā sekkhā, siyā asekkhā, siyā neva­sekkha­nā­sekkhā.
(11)
Ten faculties are low.
Dasindriyā parittā.
Three faculties are immeasurable.
Tīṇindriyā appamāṇā.
Nine faculties sometimes are low; sometimes are sublime; sometimes are immeasurable- Seven faculties have no objects.
Navindriyā siyā parittā, siyā mahaggatā, siyā appamāṇā.
Two faculties have low objects.
(12)
Three faculties have immeasurable objects.
Faculty of mental pain sometimes has low object; sometimes has sublime object; does not have immeasurable object; sometimes should not be said to have, low object or sublime object.
Sattindriyā anārammaṇā.
Nine faculties sometimes have low objects; sometimes have sublime objects; sometimes have immeasurable objects; sometimes should not be said to have either, low objects; sublime objects or immeasurable objects.
Dvindriyā parittārammaṇā.
Tīṇindriyā appa­māṇā­rammaṇā.
Domanas­sindriyaṃ siyā parit­tā­ramma­ṇaṃ siyā mahagga­tā­rammaṇaṃ, na appa­māṇā­rammaṇaṃ, siyā na vattabbaṃ—“parit­tā­ramma­ṇan”tipi, “mahagga­tā­rammaṇan”tipi.
Nine faculties are intermediate.
Navindriyā siyā parittārammaṇā, siyā mahagga­tā­rammaṇā, siyā appa­māṇā­rammaṇā, siyā na vattabbā—“parittārammaṇā”tipi, “mahagga­tā­rammaṇā”tipi, “appa­māṇā­rammaṇā”tipi.
Faculty of mental pain is inferior.
(13)
Three faculties are superior Three faculties sometimes are intermediate; sometimes are superior.
Six faculties sometimes are inferior; sometimes are intermediate; sometimes are superior.
Navindriyā majjhimā.
Ten faculties are of no fixed (resultant time).
Domanas­sindriyaṃ hīnaṃ.
Faculty of initial awakening is a right (state with) fixed (resultant time).
Tīṇindriyā paṇītā.
Tīṇindriyā siyā majjhimā, siyā paṇītā.
Four faculties sometimes are right (dhammas with) fixed (resultant time); sometimes are of no fixed (resultant time).
Cha indriyā siyā hīnā, siyā majjhimā, siyā paṇītā.
Faculty of mental pain sometimes is a false (state with) fixed (resultant time);
(14)
sometimes is of no fixed (resultant time).
Six faculties sometimes are false (dhammas with) fixed (resultant time); sometimes are right (dhammas with) fixed (resultant time); sometimes are of no fixed (resultant time).
Dasindriyā aniyatā.
Seven faculties have no objects.
Anaññātañ­ñassā­mī­tindriyaṃ sam­mat­tani­ya­taṃ.
Four faculties should not be said to have either, path as their object; path as their cause or path as their dominating factor.
Cattārindriyā siyā sammattaniyatā, siyā aniyatā.
Faculty of initial awakening does not have path as its object; (sometimes) has path as its cause; sometimes has path as its dominating factor; sometimes should not be said to have, (path as its cause) or path as its dominating factor.
Domanas­sindriyaṃ siyā micchat­ta­niyataṃ, siyā aniyataṃ.
Faculty of intermediate awakening does not have path as its object; sometimes has path as its cause; sometimes has path as its dominating factor; sometimes should not be said to have, path as its cause or path as its dominating factor.
Cha indriyā siyā micchat­ta­niyatā, siyā sammattaniyatā, siyā aniyatā.
Nine faculties sometimes have path as their object; sometimes have path as their cause; sometimes have path as their dominating factor; sometimes should not be said to have either, path as their object; path as their cause or path as their dominating factor.
(15)
Sattindriyā anārammaṇā.
Ten faculties sometimes are risen; sometimes are bound to arise; should not be said to be, not risen.
Cattārindriyā na vattabbā—“maggārammaṇā”tipi, “maggahetukā”tipi, “maggādhipatino”tipi.
Two faculties sometimes are risen; sometimes are not risen; should not be said to be, bound to arise.
Anaññātañ­ñassā­mī­tindriyaṃ na maggārammaṇaṃ, siyā maggahetukaṃ, siyā maggādhipati, siyā na vattabbaṃ— “maggahetukan”tipi, “maggādhipatī”tipi.
Ten faculties sometimes are risen; sometimes are not risen; sometimes are bound to arise.
Aññindriyaṃ na maggārammaṇaṃ, siyā maggahetukaṃ, siyā maggādhipati, siyā na vattabbaṃ—“maggahetukan”tipi, “maggādhipatī”tipi.
(All faculties) Sometimes are past; sometimes are future; sometimes are present.
Navindriyā siyā maggārammaṇā, siyā maggahetukā, siyā maggādhipatino, siyā na vattabbā—“maggārammaṇā”tipi, “maggahetukā”tipi, “maggādhipatino”tipi.
Seven faculties have no objects.
(16)
Two faculties have present objects.
Three faculties should not be said to have either, past objects; future objects or present objects.
Dasindriyā siyā uppannā, siyā uppādino, na vattabbā—“anuppannā”ti.
Ten faculties sometimes have past objects; sometimes have future objects; sometimes have present objects; sometimes should not be said to have either, past objects; future objects or present objects.
Dvindriyā siyā uppannā, siyā anuppannā, na vattabbā—“uppādino”ti.
(All faculties) Sometimes are internal; sometimes are external; sometimes are both internal and external.
Dasindriyā siyā uppannā, siyā anuppannā, siyā uppādino.
Seven faculties have no objects.
(17)
Three faculties have external objects.
Siyā atītā, siyā anāgatā, siyā paccuppannā.
Four faculties sometimes have internal objects; sometimes have external objects; sometimes have both internal and external objects.
(18)
Eight faculties sometimes have internal objects; sometimes have external objects; sometimes have both internal and external objects; sometimes should not be said to have either, internal objects; external objects or both internal and external objects.
Five faculties are not visible, are impingent.
Sattindriyā anārammaṇā.
Seventeen faculties are not visible, are not impingent.
Dvindriyā ­pac­cup­pan­nā­rammaṇā.
Tīṇindriyā na vattabbā— “atītārammaṇā”tipi, “anāgatārammaṇā”tipi, “­pac­cup­pan­nā­rammaṇā”tipi.
5
Dasindriyā siyā atītārammaṇā, siyā anāgatārammaṇā, siyā ­pac­cup­pan­nā­rammaṇā, siyā na vattabbā—“atītārammaṇā”tipi, “anāgatārammaṇā”tipi, “­pac­cup­pan­nā­rammaṇā”tipi.
3.2.
(19)
The Couplets
Siyā ajjhattā, siyā bahiddhā, siyā ajjhat­ta­bahid­dhā.
Four faculties are roots.
(20)
Eighteen faculties are not roots.
Seven faculties are accompanied by roots.
Sattindriyā anārammaṇā.
Nine faculties are not accompanied by roots.
Tīṇindriyā bahid­dhā­rammaṇā.
Six faculties sometimes are accompanied by roots; sometimes are not accompanied by roots.
Cattārindriyā siyā ajjhat­tā­rammaṇā, siyā bahid­dhā­rammaṇā, siyā ajjhat­ta­bahid­dhā­rammaṇā, aṭṭhindriyā siyā ajjhat­tā­rammaṇā, siyā bahid­dhā­rammaṇā, siyā ajjhat­ta­bahid­dhā­rammaṇā, siyā na vattabbā—“ajjhat­tā­rammaṇā”tipi, “bahid­dhā­rammaṇā”tipi, “ajjhat­ta­bahid­dhā­rammaṇā”tipi.
Seven faculties are associated with roots.
(21)
Nine faculties are not associated with roots.
Six faculties sometimes are associated with roots; sometimes are not associated with roots.
Pañcindriyā ani­dassa­na­sappa­ṭi­ghā.
Four faculties are roots also accompanied by roots.
Satta­rasin­driyā ani­dassa­na­ap­paṭi­ghā.
Nine faculties should not be said to be, roots also accompanied by roots or accompanied by roots but are not roots.
(22)
Three faculties should not be said to be, roots also accompanied by roots; (they) are accompanied by roots but are not roots.
2
Six faculties should not be said to be, roots also accompanied by roots; (they) sometimes are accompanied by roots but are not roots; sometimes should not be said to be, accompanied by roots but are not roots.
2. 2.
2 Duka
2
Four faculties are roots also associated with roots.
2.1.
Hetugocchaka
Nine faculties should not be said to be, roots also associated with roots or associated with roots but are not roots.
Three faculties should not be said to be, roots also associated with roots; (they) are associated with roots but are not roots.
Cattārindriyā hetū.
Six faculties should not be said to be, roots also associated with roots; (they) sometimes are associated with roots but are not roots; sometimes should not be said to be, associated with roots but are not roots.
Aṭṭhā­ra­sindriyā na hetū.
Sattindriyā sahetukā.
Navindriyā ahetukā.
Nine faculties are not roots, are not accompanied by roots.
Cha indriyā siyā sahetukā, siyā ahetukā.
Three faculties are not roots, are accompanied
Sattindriyā hetusampayuttā.
by roots.
Navindriyā hetuvippayuttā.
Four faculties should not be said to be, not roots, are accompanied by roots or not roots, are not accompanied by roots.
Cha indriyā siyā hetusampayuttā, siyā hetuvippayuttā.
Six faculties sometimes are not roots, are accompanied by roots; sometimes are not roots, are not accompanied by roots.
Cattārindriyā hetū ceva sahetukā ca.
(1)
Navindriyā na vattabbā— “hetū ceva sahetukā cā”tipi, “sahetukā ceva na ca hetū”tipi.
Tīṇindriyā na vattabbā—“hetū ceva sahetukā cā”ti.
(All faculties) Are with cause.
Sahetukā ceva na ca hetū.
Are conditioned.
Cha indriyā na vattabbā—“hetū ceva sahetukā cā”ti, siyā sahetukā ceva na ca hetū, siyā na vattabbā—“sahetukā ceva na ca hetū”ti.
Are not visible.
Five faculties are impingent.
Seventeen faculties are not impingent.
Cattārindriyā hetū ceva hetusampayuttā ca.
Seven faculties are material.
Navindriyā na vattabbā—“hetū ceva hetusampayuttā cā”tipi, “hetusampayuttā ceva na ca hetū”tipi.
Fourteen faculties are not material.
Tīṇindriyā na vattabbā—“hetū ceva hetusampayuttā cā”ti, hetusampayuttā ceva na ca hetū.
Faculty of vital principle sometimes is material; sometimes is not material.
Cha indriyā na vattabbā—“hetū ceva hetusampayuttā cā”ti, siyā hetusampayuttā ceva na ca hetū, siyā na vattabbā—“hetusampayuttā ceva na ca hetū”ti.
Ten faculties are mundane.
Three faculties are supramundane.
Nine faculties sometimes are mundane; sometimes are supramundane.
Navindriyā na hetū ahetukā.
(All faculties) Are cognizable by one way; are not cognizable by another way.
Tīṇindriyā na hetū sahetukā.
(2)
Cattārindriyā na vattabbā—“na hetū sahetukā”tipi, “na hetū ahetukā”tipi.
Cha indriyā siyā na hetū sahetukā, siyā na hetū ahetukā.
(All faculties) Are not defilements.
Ten faculties are objects of the defilements.
2
Three faculties are not objects of the defilements.
2.2.
Nine faculties sometimes are objects of the defilements; sometimes are not objects of the defilements.
Cūḷantaraduka
Fifteen faculties are not associated with the defilements.
Faculty of mental pain is associated with the defilements.
Sappaccayā.
Six faculties sometimes are associated with the defilements; sometimes are not associated with the defilements.
Saṅkhatā.
Ten faculties should not be said to be, defilements also objects of the defilements; (they) are objects of the defilements but are not defilements.
Anidassanā.
Three faculties should not be said to be, defilements also objects of the defilements or objects of the defilements but are not defilements.
Pañcindriyā sappaṭighā.
Nine faculties should not be said to be, defilements also objects of the defilements; (they) sometimes are objects of the defilements but are not defilements; sometimes should not be said to be, objects of the defilements but are not defilements.
Satta­rasin­driyā appaṭighā.
Sattindriyā rūpā.
Cuddasindriyā arūpā.
Fifteen faculties should not be said to be, defilements also associated with the defilements or associated with the defilements but are not defilements.
Jīvitindriyaṃ siyā rūpaṃ, siyā arūpaṃ.
Faculty of mental pain should not be said to be, defilement also associated with the defilements; (it) is associated with the defilements but is not defilement.
Dasindriyā lokiyā.
Six faculties should not be said to be, defilements also associated with the defilements; (they) sometimes are associated with the defilements but are not defilements; sometimes should not
Tīṇindriyā lokuttarā.
be said to be, associated with the defilements but are not defilements.
Navindriyā siyā lokiyā, siyā lokuttarā; kenaci viññeyyā, kenaci na viññeyyā.
Nine faculties are not associated with the defilements, are objects of the defilements.
Three faculties are not associated with the defilements, are not objects of the defilements.
2
Faculty of mental pain should not be said to be, not associated with the defilements, is the object of the defilements or not associated with the defilements, is not the object of the defilements.
2.3.
Three faculties sometimes are not associated with the defilements, are objects of the defilements; sometimes are not associated with the defilements, are not objects of the defilements.
Āsavagocchaka
Six faculties sometimes are not associated with the defilements, are objects of the defilements; sometimes are not associated with the defilements, are not objects of the defilements; sometimes should not be said to be, not associated with the defilements, are objects of the defilements or not associated with the defilements, are not objects of the defilements.
(3)
No āsavā.
Dasindriyā sāsavā.
(All faculties) Are not fetters.
Tīṇindriyā anāsavā.
Ten faculties are objects of the fetters.
Navindriyā siyā sāsavā, siyā anāsavā.
Three faculties are not objects of the fetters.
Panna­rasin­driyā āsava­vippa­yuttā.
Nine faculties sometimes are objects of the fetters; sometimes are not objects of the fetters.
Domanas­sindriyaṃ āsava­sam­payut­taṃ.
Fifteen faculties are not associated with the fetters.
Cha indriyā siyā āsava­sam­payuttā, siyā āsava­vippa­yuttā.
Faculty of mental pain is associated with the fetters.
Dasindriyā na vattabbā—“āsavā ceva sāsavā cā”ti, sāsavā ceva no ca āsavā.
Six faculties sometimes
Tīṇindriyā na vattabbā—“āsavā ceva sāsavā cā”tipi, “sāsavā ceva no ca āsavā”tipi.
are associated with the fetters; sometimes are not associated with the fetters.
Navindriyā na vattabbā—“āsavā ceva sāsavā cā”ti, siyā sāsavā ceva no ca āsavā, siyā na vattabbā—“sāsavā ceva no ca āsavā”ti.
Ten faculties should not be said to be, fetters also objects of the fetters; (they) are objects of the fetters but are not fetters.
Three faculties should not be said to be, fetters also objects of the fetters or objects of the fetters but are not fetters.
Nine faculties should not be said to be, fetters also objects of the fetters; (they) sometimes are objects of the fetters but are not fetters; sometimes should not be said to be, objects of the fetters but are not fetters.
Panna­rasin­driyā na vattabbā—“āsavā ceva āsava­sam­payuttā cā”tipi, “āsava­sam­payuttā ceva no ca āsavā”tipi.
Domanas­sindriyaṃ na vattabbaṃ—“āsavo ceva āsava­sam­payut­tañcā”ti, āsava­sam­payut­tañ­ceva no ca āsavo.
Cha indriyā na vattabbā—“āsavā ceva āsava­sam­payuttā cā”ti, siyā āsava­sam­payuttā ceva no ca āsavā, siyā na vattabbā—“āsava­sam­payuttā ceva no ca āsavā”ti.
Fifteen faculties should not be said to be, fetters also associated with the fetters or associated with the fetters but are not fetters.
Navindriyā āsava­vippa­yutta­sāsavā.
Faculty of mental pain should not be said to be, fetter also associated with the fetters; (it) is associated with the fetters but is not fetter.
Tīṇindriyā āsava­vippa­yutta­a­nāsavā.
Six faculties should not be said to be, fetters also associated with the fetters; (they) sometimes are associated with the fetters but are not fetters; sometimes should not be said to be, associated with the fetters are but not fetters.
Domanas­sindriyaṃ na vattabbaṃ—“āsava­vippa­yutta­sāsavan”tipi, “āsava­vippa­yutta­a­nāsa­van”tipi.
Tīṇindriyā siyā āsava­vippa­yutta­sāsavā, siyā āsava­vippa­yutta­a­nāsavā.
Cha indriyā siyā āsava­vippa­yutta­sāsavā, siyā āsava­vippa­yutta­a­nāsavā, siyā na vattabbā— “āsava­vippa­yutta­sāsavā”tipi, “āsava­vippa­yutta­a­nāsavā”tipi.
Nine faculties are not associated with the fetters, are objects of the fetters.
Three faculties are not associated with the fetters, are not objects of the fetters.
2
2.4.
Saṃ­yoja­na­goc­chaka
Faculty of mental pain should not be said to be, not associated with the fetters, is the object of the fetters or not associated with the fetters, is not the object of the fetters.
Three faculties sometimes are not associated with the fetters, are objects of the fetters; sometimes are not associated with the fetters, are not objects of the fetters.
No saṃyojanā.
Six faculties sometimes are not associated with the fetters, are objects of the fetters; sometimes are not associated with the fetters, are not objects of the fetters; sometimes should not be said to be, not associated with the fetters, are objects of the fetters or not associated with the fetters, are not objects of the fetters.
Dasindriyā saṃyojaniyā.
(4)
Tīṇindriyā asaṃyojaniyā.
Navindriyā siyā saṃyojaniyā, siyā asaṃyojaniyā.
(All faculties) Are not ties.
Panna­rasin­driyā saṃ­yoja­na­vippa­yuttā.
Ten faculties are objects of the ties.
Domanas­sindriyaṃ saṃ­yoja­na­sam­payut­taṃ.
Three faculties are not objects of the ties.
Cha indriyā siyā saṃ­yoja­na­sam­payuttā, siyā saṃ­yoja­na­vippa­yuttā.
Nine faculties sometimes are objects of the ties; sometimes are not objects of the ties.
Dasindriyā na vattabbā—“saṃyojanā ceva saṃyojaniyā cā”ti, saṃyojaniyā ceva no ca saṃyojanā.
Fifteen faculties are not associated with the ties.
Tīṇindriyā na vattabbā—“saṃyojanā ceva saṃyojaniyā cā”tipi, “saṃyojaniyā ceva no ca saṃyojanā”tipi.
Faculty of mental pain is associated with the ties.
Navindriyā na vattabbā—“saṃyojanā ceva saṃyojaniyā cā”ti, siyā saṃyojaniyā ceva no ca saṃyojanā, siyā na vattabbā—“saṃyojaniyā ceva no ca saṃyojanā”ti.
Six faculties sometimes are associated with the ties; sometimes are not associated with the ties.
Ten faculties should not be said to be, ties also objects of the ties; (they) are objects of the ties but are not ties.
Three faculties should not be said to be, ties also objects of the ties or objects of the ties but are not ties.
Panna­rasin­driyā na vattabbā—“saṃyojanā ceva saṃ­yoja­na­sam­payuttā cā”tipi, “saṃ­yoja­na­sam­payuttā ceva no ca saṃyojanā”tipi.
Nine faculties should not be said to be, ties also objects of the ties; (they) sometimes are objects of the ties but are not ties; sometimes should not be said to be, objects of the ties but are not ties.
Domanas­sindriyaṃ na vattabbaṃ— “saṃyojanañceva saṃ­yoja­na­sam­payut­tañcā”ti, saṃ­yoja­na­sam­payut­tañ­ceva no ca saṃyojanaṃ.
Cha indriyā na vattabbā—“saṃyojanā ceva saṃ­yoja­na­sam­payuttā cā”ti, siyā saṃ­yoja­na­sam­payuttā ceva no ca saṃyojanā, siyā na vattabbā— “saṃ­yoja­na­sam­payuttā ceva no ca saṃyojanā”ti.
Fifteen faculties should not be said to be, ties also associated with the ties or associated with the ties but are not ties.
Faculty of mental pain should not be said to be, tie also associated with the ties; (it) is associated with the ties but is not tie.
Navindriyā saṃ­yoja­na­vippa­yutta­saṃyo­janiyā.
Six faculties should not be said to be, ties also associated with the ties; (they) sometimes are associated with the ties but are not ties; sometimes should not be said to be, associated with the ties but are not ties.
Tīṇindriyā saṃ­yoja­na­vippa­yutta­asaṃyo­janiyā.
Domanas­sindriyaṃ na vattabbaṃ—“saṃ­yoja­na­vippa­yutta­saṃyo­jani­yan”tipi, “saṃ­yoja­na­vippa­yutta­a­saṃyo­jani­yan”tipi.
Tīṇindriyā siyā saṃ­yoja­na­vippa­yutta­saṃyo­janiyā, siyā saṃ­yoja­na­vippa­yutta­asaṃyo­janiyā.
Nine faculties are not associated with the ties, are objects of the ties.
Cha indriyā siyā saṃ­yoja­na­vippa­yutta­saṃyo­janiyā, siyā saṃ­yoja­na­vippa­yutta­asaṃyo­janiyā, siyā na vattabbā—“saṃ­yoja­na­vippa­yutta­saṃyo­janiyā”tipi, “saṃ­yoja­na­vippa­yutta­asaṃyo­janiyā”tipi.
Three faculties
are not associated with the ties, are not objects of the ties.
2
Faculty
2.5.
of mental pain should not be said to be, not associated with the ties, is the object of the ties or not associated with the ties, is not the object of the ties.
Ganthagocchaka
Three faculties sometimes are not associated with the ties, are objects of the ties; sometimes are not associated with the ties, are not objects of the ties.
Six faculties sometimes are not associated with the ties, are objects of the ties; sometimes are not associated with the ties, are not objects of the ties; sometimes should not be said to be, not associated with the ties, are objects of the ties or not associated with the ties, are not objects of the ties.
No ganthā.
(5)
Dasindriyā ganthaniyā.
Tīṇindriyā aganthaniyā.
(All faculties) Are not floods.
Navindriyā siyā ganthaniyā, siyā aganthaniyā.
Complete as for hindrances.
Panna­rasin­driyā gantha­vippa­yuttā.
Are not bonds.
Domanas­sindriyaṃ gantha­sam­payut­taṃ.
Complete as for hindrances.
Cha indriyā siyā gantha­sam­payuttā, siyā gantha­vippa­yuttā.
Are not hindrances.
Dasindriyā na vattabbā—“ganthā ceva ganthaniyā cā”ti, ganthaniyā ceva no ca ganthā.
Ten faculties are objects of the hindrances.
Tīṇindriyā na vattabbā—“ganthā ceva ganthaniyā cā”tipi, “ganthaniyā ceva no ca ganthā”tipi.
Three faculties are not objects of the hindrances.
Navindriyā na vattabbā—“ganthā ceva ganthaniyā cā”ti, siyā ganthaniyā ceva no ca ganthā, siyā na vattabbā— “ganthaniyā ceva no ca ganthā”ti.
Nine faculties sometimes are objects of the hindrances; sometimes are not objects of the hindrances.
Fifteen faculties are not associated with the hindrances.
Faculty of mental pain is associated with the hindrances.
Panna­rasin­driyā na vattabbā—“ganthā ceva gantha­sam­payuttā cā”tipi, “gantha­sam­payuttā ceva no ca ganthā”tipi.
Six faculties sometimes are associated with the hinrances; sometimes are not associated with the hindrances.
Domanas­sindriyaṃ na vattabbaṃ— “gantho ceva gantha­sam­payut­tañcā”ti, gantha­sam­payut­tañ­ceva no ca gantho.
Ten faculties should not be said to be, hindrances also objects of the hindrances; (they) are objects of the hindrances but are not hindrances.
Cha indriyā na vattabbā—“ganthā ceva gantha­sam­payuttā cā”ti, siyā gantha­sam­payuttā ceva no ca ganthā, siyā na vattabbā—“gantha­sam­payuttā ceva no ca ganthā”ti.
Three faculties should not be said to be, hindrances also objects of the hindrances or objects of the hindrances but are not hindrances.
Nine faculties should not be said to be, hindrances also objects of the hindrances; (they) sometimes are objects of the hindrances but are not hindrances; sometimes should not be said to be, objects of the hindrances but are not hindrances.
Navindriyā gantha­vippa­yutta­gantha­niyā.
Tīṇindriyā gantha­vippa­yutta­a­gantha­niyā.
Fifteen faculties should not be said to be, hindrances also associated with the hindrances or associated with the hindrances but are not hindrances.
Domanas­sindriyaṃ na vattabbaṃ—“gantha­vippa­yutta­gan­thani­yan”tipi, “gantha­vippa­yutta­agan­thani­yan”tipi.
Faculty of mental pain should not be said to be, hindrance also associated with the hindrances; (it) is associated with the hindrances but is not hindrance.
Tīṇindriyā siyā gantha­vippa­yutta­gantha­niyā, siyā gantha­vippa­yutta­a­gantha­niyā.
Six faculties should not be said to be, hindrances also associated with the hindrances; (they) sometimes are associated with the hindrances but are not hindrances; sometimes should not be said to be, associated with the hindrances but are not hindrances.
Cha indriyā siyā gantha­vippa­yutta­gantha­niyā, siyā gantha­vippa­yutta­a­gantha­niyā, siyā na vattabbā—“gantha­vippa­yutta­gantha­niyā”tipi, “gantha­vippa­yutta­a­gantha­niyā”tipi.
5
Nine faculties are not associated with the hindrances, are objects of the hindrances.
2.2.
Three faculties are not associated with the hindrances, are not objects of the hindrances.
6-- Ogha­yoga­nīvara­ṇa­goc­chaka
Faculty of mental pain should not be said to be, not associated with the hindrances, is the object of the hindrances or not associated with the hindrances, is not the object of the hindrances.
No oghā … pe … no yogā … pe … no nīvaraṇā.
Three faculties sometimes are not associated with the hindrances, are objects of the hindrances; sometimes are not associated with the hindrances, are not objects of the hindrances.
Dasindriyā nīvaraṇiyā.
Six faculties sometimes are not associated with the hindrances, are objects of the hindrances; sometimes are not associated with the hindrances, are not objects of the hindrances; sometimes should not be said to be, not associated with the hindrances, are objects of the hindrances or not associated with the hindrances, are not objects of the hindrances.
Tīṇindriyā anīvaraṇiyā.
(8)
Navindriyā siyā nīvaraṇiyā, siyā anīvaraṇiyā.
Panna­rasin­driyā nīvara­ṇa­vippa­yuttā.
(All faculties) Are not perversions.
Domanas­sindriyaṃ nīvara­ṇa­sam­payut­taṃ.
Ten faculties are objects of the perversions.
Cha indriyā siyā nīvara­ṇa­sam­payuttā, siyā nīvara­ṇa­vippa­yuttā.
Three faculties are not objects of the perversions.
Dasindriyā na vattabbā—“nīvaraṇā ceva nīvaraṇiyā cā”ti, nīvaraṇiyā ceva no ca nīvaraṇā.
Nine faculties sometimes are objects of the perversions; sometimes are not objects of the perversions.
Tīṇindriyā na vattabbā— “nīvaraṇā ceva nīvaraṇiyā cā”tipi, “nīvaraṇiyā ceva no ca nīvaraṇā”tipi.
Sixteen faculties are not associated with the perversions.
Navindriyā na vattabbā—“nīvaraṇā ceva nīvaraṇiyā cā”ti, siyā nīvaraṇiyā ceva no ca nīvaraṇā, siyā na vattabbā—“nīvaraṇiyā ceva no ca nīvaraṇā”ti.
Six faculties sometimes are associated with the perversions; sometimes are not associated with the perversions.
Ten faculties should not be said to be, perversions also objects of the perversions; (they) are objects of the perversions but are not perversions.
Three faculties should not be said to be, perversions also
Panna­rasin­driyā na vattabbā—“nīvaraṇā ceva nīvara­ṇa­sam­payuttā cā”tipi, “nīvara­ṇa­sam­payuttā ceva no ca nīvaraṇā”tipi.
objects of the perversions or objects of the perversions but are not perversions.
Domanas­sindriyaṃ na vattabbaṃ— “nīvaraṇañceva nīvara­ṇa­sam­payut­tañcā”ti, nīvara­ṇa­sam­payut­tañ­ceva no ca nīvaraṇaṃ.
Nine faculties should not be said to be, perversions also objects of the perversions; (they) sometimes are objects of the perversions but are not perversions; sometimes should not be said to be, objects of the perversions but are not perversions.
Cha indriyā na vattabbā—“nīvaraṇā ceva nīvara­ṇa­sam­payuttā cā”ti, siyā nīvara­ṇa­sam­payuttā ceva no ca nīvaraṇā, siyā na vattabbā— “nīvara­ṇa­sam­payuttā ceva no ca nīvaraṇā”ti.
Ten faculties are not associated with the perversions, are objects of the perversions.
Three faculties are not associated with the perversions, are not objects of the perversions.
Three faculties sometimes are not associated with the perversions, are objects of the perversions; sometimes are not associated with the perversions, are not objects of the perversions.
Navindriyā nīvara­ṇa­vippa­yutta­nīvara­ṇiyā.
Six faculties sometimes are not associated with the perversions, are objects of the perversions; sometimes are not associated with the perversions, are not objects of the perversions; sometimes should not be said to be, not associated with the
Tīṇindriyā nīvara­ṇa­vippa­yutta­a­nīvara­ṇiyā.
perversions, are objects of the perversions or not associated with the perversions, are not objects of the perversions (9)
Domanas­sindriyaṃ na vattabbaṃ—“nīvara­ṇa­vippa­yutta­nīvara­ṇiyan”tipi, “nīvara­ṇa­vippa­yutta­a­nīvara­ṇiyan”tipi.
Tīṇindriyā siyā nīvara­ṇa­vippa­yutta­nīvara­ṇiyā, siyā nīvara­ṇa­vippa­yutta­a­nīvara­ṇiyā.
Seven faculties have no objects.
Cha indriyā siyā nīvara­ṇa­vippa­yutta­nīvara­ṇiyā, siyā nīvara­ṇa­vippa­yutta­a­nīvara­ṇiyā, siyā na vattabbā—“nīvara­ṇa­vippa­yutta­nīvara­ṇiyā”tipi, “nīvara­ṇa­vippa­yutta­a­nīvara­ṇiyā”tipi.
Fourteen faculties have objects.
Faculty of vital principle sometimes has an object; sometimes has no object.
2
Twenty-one faculties are not consciousness.
2.9.
Faculty of mind is consciousness.
Parāmā­sa­goc­chaka
Thirteen faculties are volitional activities.
Eight faculties are not volitional activities.
No parāmāsā.
Faculty of vital principle sometimes is mental concomitant; sometimes is not mental concomitant.
Dasindriyā parāmaṭṭhā.
Thirteen faculties are associated with consciousness.
Tīṇindriyā aparāmaṭṭhā.
Seven faculties are not associated with consciousness.
Navindriyā siyā parāmaṭṭhā, siyā aparāmaṭṭhā.
Faculty of vital principle sometimes is associated with consciousness; sometimes is not associated with consciousness.
Soḷasindriyā parāmā­sa­vippa­yuttā.
Faculty of mind should not be said to be, associated with consciousness or not associated with consciousness.
Cha indriyā siyā parāmā­sa­sam­payuttā, siyā parāmā­sa­vippa­yuttā.
Dasindriyā na vattabbā—“parāmāsā ceva parāmaṭṭhā cā”ti, parāmaṭṭhā ceva no ca parāmāsā.
Tīṇindriyā na vattabbā— “parāmāsā ceva parāmaṭṭhā cā”tipi, “parāmaṭṭhā ceva no ca parāmāsā”tipi.
Thirteen faculties are conjoined with consciousness.
Navindriyā na vattabbā—“parāmāsā ceva parāmaṭṭhā cā”ti, siyā parāmaṭṭhā ceva no ca parāmāsā, siyā na vattabbā—“parāmaṭṭhā ceva no ca parāmāsā”ti.
Seven faculties are not conjoined with consciousness.
Dasindriyā parāmā­sa­vippa­yutta­parāmaṭ­ṭhā.
Faculty of vital principle sometimes is conjoined with consciousness; sometimes is not conjoined with consciousness.
Tīṇindriyā parāmā­sa­vippa­yutta­a­parāmaṭ­ṭhā.
Faculty of mind should not be said to be, conjoined with consciousness or not conjoined with consciousness.
Tīṇindriyā siyā parāmā­sa­vippa­yutta­parāmaṭ­ṭhā, siyā parāmā­sa­vippa­yutta­a­parāmaṭ­ṭhā.
Thirteen faculties are generated by consciousness.
Cha indriyā siyā parāmā­sa­vippa­yutta­parāmaṭ­ṭhā, siyā parāmā­sa­vippa­yutta­a­parāmaṭ­ṭhā, siyā na vattabbā—“parāmā­sa­vippa­yutta­parāmaṭ­ṭhā”tipi, “parāmā­sa­vippa­yutta­a­parāmaṭ­ṭhā”tipi.
Eight faculties are not generated by consciousness.
Faculty of vital principle sometimes is generated by consciousness; sometimes is not generated by consciousness.
2
2.10.
Mahantaraduka
Thirteen faculties are co-existent with consciousness.
Eight faculties are not co-existent with consciousness.
Sattindriyā anārammaṇā.
Faculty of vital principle sometimes is co-existent with consciousness; sometimes is not co-existent with consciousness.
Cuddasindriyā sārammaṇā.
Thirteen faculties accompany consciousness.
Jīvitindriyā siyā sārammaṇaṃ, siyā anārammaṇaṃ.
Eight faculties do not accompany consciousness.
Eka­vīsa­tin­driyā no cittā.
Faculty of vital principle sometimes accompanies consciousness; sometimes does not accompany consciousness.
Manindriyaṃ cittaṃ.
Terasindriyā cetasikā.
Aṭṭhindriyā acetasikā.
Thirteen faculties are conjoined with, generated by consciousness.
Jīvitindriyaṃ siyā cetasikaṃ, siyā acetasikaṃ.
Eight faculties are not conjoined with, not generated by consciousness.
Terasindriyā citta­sam­payuttā.
Faculty of vital principle sometimes is conjoined with, generated by consciousness; sometimes is not conjoined with, not generated by consciousness.
Sattindriyā citta­vippa­yuttā.
Thirteen faculties are conjoined with, generated by,
Jīvitindriyaṃ siyā citta­sam­payut­taṃ, siyā citta­vippa­yuttaṃ.
co-existent with consciousness.
Manindriyaṃ na vattabbaṃ—“cittena sampayuttan”tipi, “cittena vippayuttan”tipi.
Eight faculties are not conjoined with, not generated by, not co-existent with consciousness.
Faculty of vital principle sometimes is conjoined with, generated by, co-existent with consciousness; sometimes is not conjoined with, not generated by, not co-existent with consciousness.
Thirteen faculties are conjoined with, generated by, accompany consciousness.
Terasindriyā cittasaṃsaṭṭhā.
Eight faculties are not conjoined with, not generated by, do not accompany consciousness.
Sattindriyā citta­visaṃ­saṭ­ṭhā.
Faculty of vital principle sometimes is conjoined with, generated by, accompanies consciousness; sometimes is not conjoined with, not generated by, does not accompany consciousness.
Jīvitindriyaṃ siyā cit­ta­saṃsaṭ­ṭhaṃ, siyā citta­visaṃ­saṭ­ṭhaṃ.
Six faculties are internal.
Manindriyaṃ na vattabbaṃ—“cittena saṃsaṭṭhan”tipi, “cittena visaṃsaṭṭhan”tipi.
Sixteen faculties are external.
Terasindriyā citta­sa­muṭṭhānā.
(10)
Aṭṭhindriyā no citta­sa­muṭṭhānā.
Jīvitindriyaṃ siyā citta­sa­muṭṭhā­naṃ, siyā no citta­sa­muṭṭhā­naṃ.
Seven faculties are derived.
Fourteen faculties are not derived.
Faculty of vital principle sometimes is derived; sometimes is not derived.
Terasindriyā cittasahabhuno.
Nine faculties are grasped (by craving and false view).
Aṭṭhindriyā no cittasahabhuno.
Four faculties are not grasped.
Jīvitindriyaṃ siyā cittasahabhū, siyā no cittasahabhū.
Nine faculties sometimes are grasped; sometimes are not grasped.
Terasindriyā cit­tānupa­rivat­tino.
(All faculties) Are not graspings.
Aṭṭhindriyā no cit­tānupa­rivat­tino.
Ten faculties are objects of the graspings.
Jīvitindriyaṃ siyā cit­tānupa­rivatti, siyā no cit­tānupa­rivatti.
Three faculties are not objects of the graspings.
Nine faculties sometimes are objects of the graspings; sometimes are not objects of the graspings.
Sixteen faculties are not associated with the graspings.
Terasindriyā cit­ta­saṃsaṭ­ṭha­sa­muṭṭhānā.
Six faculties sometimes are associated with the graspings; sometimes are not associated with the graspings.
Aṭṭhindriyā no cit­ta­saṃsaṭ­ṭha­sa­muṭṭhānā.
Ten faculties should not be said to be, graspings also objects of the graspings; (they) are objects of the graspings but are not graspings.
Jīvitindriyaṃ siyā cit­ta­saṃsaṭ­ṭha­sa­muṭṭhā­naṃ, siyā no cit­ta­saṃsaṭ­ṭha­sa­muṭṭhā­naṃ.
Three faculties should not be said to be, graspings also objects of the graspings or objects of the graspings but are not graspings.
Terasindriyā citta­saṃsaṭ­ṭha­sa­muṭṭhā­na­saha­bhuno.
Nine faculties should not be said to be, graspings also objects of the graspings; (they) sometimes are objects of the graspings but are not graspings.
Aṭṭhindriyā no citta­saṃsaṭ­ṭha­sa­muṭṭhā­na­saha­bhuno.
Ten faculties sometimes are objects of the graspings but are not graspings; sometimes should not be said to be, objects of the graspings but are not graspings.
Jīvitindriyaṃ siyā citta­saṃsaṭ­ṭha­sa­muṭṭhā­na­saha­bhū, siyā no citta­saṃsaṭ­ṭha­sa­muṭṭhā­na­saha­bhū.
Terasindriyā cit­ta­saṃsaṭ­ṭha­sa­muṭṭhā­nānupa­rivat­tino.
Aṭṭhindriyā no cit­ta­saṃsaṭ­ṭha­sa­muṭṭhā­nānupa­rivat­tino.
Sixteen faculties should not be said to be, graspings also associated with the graspings or associated with the graspings but are not graspings.
Jīvitindriyaṃ siyā citta­saṃsaṭ­ṭha­sa­muṭṭhā­nā­nupari­vatti, siyā no citta­saṃsaṭ­ṭha­sa­muṭṭhā­nā­nupari­vatti.
Six faculties should not be said to be, graspings also associated with the graspings;
(they) sometimes are associated with the graspings but are not graspings; sometimes should not be said to be, associated with the graspings but are not graspings.
2
Ten faculties are not associated with the graspings, are objects of the graspings.
2.11.
Three faculties are not associated with the graspings, are not objects of the graspings.
Upādā­na­goc­chaka
Three faculties sometimes are not associated with the graspings, are objects of the graspings; sometimes are not associated with the graspings, are not objects of the graspings.
Six faculties sometimes are not associated with the graspings, are objects of the graspings; sometimes are not associated with the graspings, are not objects of the graspings; sometimes should not be said to be, not associated with the graspings, are objects of the graspings or not associated with the graspings, are not objects of the graspings.
Cha indriyā ajjhattikā.
(11)
Soḷasindriyā bāhirā.
Sattindriyā upādā.
(All faculties) Are not corruptions.
Cuddasindriyā no upādā.
Ten faculties are objects of the corruptions.
Jīvitindriyaṃ siyā upādā, siyā no upādā.
Three faculties are not objects of the corruptions.
Navindriyā upādinnā.
Nine faculties sometimes are objects of the corruptions; sometimes are not objects of the corruptions.
Cattārindriyā anupādinnā.
Fifteen faculties are not corrupt.
Navindriyā siyā upādinnā, siyā anupādinnā.
Faculty of mental pain is corrupt.
Six faculties sometimes are corrupt; sometimes are not corrupt.
2
Fifteen faculties are not associated with the corruptions.
2.12.
Faculty of mental pain is associated with the corruptions.
Kilesagocchaka
Six faculties sometimes are associated with the corruptions; sometimes are not associated with the corruptions.
Ten faculties should not be said to be, corruptions also objects of the corruptions; (they) are objects of the corruptions but are not corruptions.
No upādānā.
Three faculties should not be said to be, corruptions also objects of the corruptions or objects of the corruptions but are not corruptions.
Dasindriyā upādāniyā.
Nine faculties should not be said to be, corruptions also objects of the corruptions; (they) sometimes are objects of the corruptions but are not corruptions; sometimes should not be said to be, objects of the corruptions but are not corruptions.
Tīṇindriyā anupādāniyā.
Navindriyā siyā upādāniyā, siyā anupādāniyā.
Soḷasindriyā upādā­na­vippa­yuttā.
Fifteen faculties should not be said to be, corruptions also corrupt or corrupt but are not corruptions.
Cha indriyā siyā upādā­na­sam­payuttā, siyā upādā­na­vippa­yuttā.
Faculty of mental pain should not be said to be,
Dasindriyā na vattabbā—“upādānā ceva upādāniyā cā”ti, upādāniyā ceva no ca upādānā.
corruption also corrupt; (it) is corrupt but is not corruption.
Tīṇindriyā na vattabbā— “upādānā ceva upādāniyā cā”tipi, “upādāniyā ceva no ca upādānā”tipi.
Six faculties should not be said to be, corruptions also corrupt; (they) sometimes
Navindriyā na vattabbā—“upādānā ceva upādāniyā cā”ti, siyā upādāniyā ceva no ca upādānā.
are corrupt but are not corruptions; sometimes should not be said to be, corrupt but are not corruptions.
Dasindriyā siyā upādāniyā ceva no ca upādānā, siyā na vattabbā—“upādāniyā ceva no ca upādānā”ti.
Fifteen faculties should not be said to be, corruptions also associated with the corruptions or associated with the corruptions but are not corruptions.
Soḷasindriyā na vattabbā—“upādānā ceva upādā­na­sam­payuttā cā”tipi, “upādā­na­sam­payuttā ceva no ca upādānā”tipi.
Faculty of mental pain should not be said to be, corruption also associated with the corruptions; (it) is associated with the corruptions but is not corruption.
Cha indriyā na vattabbā—“upādānā ceva upādā­na­sam­payuttā cā”ti, siyā upādā­na­sam­payuttā ceva no ca upādānā, siyā na vattabbā—“upādā­na­sam­payuttā ceva no ca upādānā”ti.
Six faculties should not be said to be, corruptions also associated with the corruptions; (they) sometimes are associated with the corruptions but are not corruptions; sometimes should not be said to be, associated with the corruptions but are not corruptions.
Dasindriyā upādā­na­vippa­yutta­u­pādā­niyā.
Nine faculties are not associated with the corruptions, are objects of the corruptions.
Tīṇindriyā upādā­na­vippa­yutta­anupā­dā­niyā.
Three faculties are not associated with the corruptions, are not objects of the corruptions.
Tīṇindriyā siyā upādā­na­vippa­yutta­u­pādā­niyā, siyā upādā­na­vippa­yutta­anupā­dā­niyā.
Faculty of mental pain should not be said to be, not associated with the corruptions, is the object of the corruptions or not associated with the corruptions, is not the object of the corruptions.
Cha indriyā siyā upādā­na­vippa­yutta­u­pādā­niyā, siyā upādā­na­vippa­yutta­anupā­dā­niyā, siyā na vattabbā—“upādā­na­vippa­yutta­u­pādā­niyā”tipi, “upādā­na­vippa­yutta­anupā­dā­niyā”tipi.
Three faculties sometimes are not associated with the corruptions, are objects of the corruptions; sometimes are not associated with the corruptions, are not objects of the corruptions.
Six faculties sometimes are not associated with the corruptions, are objects of the corruptions; sometimes are not associated with the corruptions, are not objects of the corruptions; sometimes should not be said to be, not associated with the corruptions, are objects of the corruptions or not associated with the corruptions, are not objects of the corruptions.
2
(12)
2.13.
Piṭṭhiduka
Fifteen faculties are not to be abandoned by the first path.
Seven faculties sometimes are to be abandoned by the first path; sometimes are not to be abandoned by the first path.
No kilesā.
Fifteen faculties are not to be abandoned by the subsequent paths.
Dasindriyā saṃkilesikā.
Seven faculties sometimes are to be abandoned by the subsequent paths, sometimes are not to be abandoned by the subsequent paths.
Tīṇindriyā asaṃkilesikā.
Fifteen faculties have no roots to be abandoned by the first path.
Navindriyā siyā saṃkilesikā, siyā asaṃkilesikā.
Seven faculties sometimes have roots to be abandoned by the first path; sometimes have no roots to be abandoned by the first path.
Panna­rasin­driyā asaṃkiliṭṭhā.
Fifteen faculties have no roots to be abandoned by the subsequent paths.
Domanas­sindriyaṃ saṃkiliṭṭhaṃ.
Seven faculties sometimes have roots to be abandoned by the subsequent paths; sometimes have no roots to be abandoned by the subsequent paths.
Cha indriyā siyā saṃkiliṭṭhā, siyā asaṃkiliṭṭhā.
Panna­rasin­driyā kilesa­vippa­yuttā.
Domanas­sindriyaṃ kilesa­sam­payut­taṃ.
Nine faculties are without directed-thought.
Cha indriyā siyā kilesa­sam­payuttā, siyā kilesa­vippa­yuttā.
Faculty of mental pain is accompanied by directed-thought.
Dasindriyā na vattabbā—“kilesā ceva saṃkilesikā cā”ti, saṃkilesikā ceva no ca kilesā.
Twelve faculties sometimes are accompanied by directed-thought; sometimes are without directed-thought.
Tīṇindriyā na vattabbā— “kilesā ceva saṃkilesikā cā”tipi, “saṃkilesikā ceva no ca kilesā”tipi.
Nine faculties are without evaluation.
Navindriyā na vattabbā—“kilesā ceva saṃkilesikā cā”ti, siyā saṃkilesikā ceva no ca kilesā, siyā na vattabbā—“saṃkilesikā ceva no ca kilesā”ti.
Faculty of mental pain is accompanied by evaluation.
Twelve faculties sometimes are accompanied by evaluation; sometimes are without evaluation.
Eleven faculties are without rapture.
Panna­rasin­driyā na vattabbā—“kilesā ceva saṃkiliṭṭhā cā”tipi, “saṃkiliṭṭhā ceva no ca kilesā”tipi.
Eleven faculties sometimes are with rapture; sometimes are without rapture.
Domanas­sindriyaṃ na vattabbaṃ—“kileso ceva saṃkiliṭṭhañcā”ti, saṃ­kiliṭ­ṭhañ­ceva no ca kileso.
Eleven faculties are not accompanied by rapture Eleven faculties sometimes are accompanied by rapture; sometimes are not accompanied by rapture.
Cha indriyā na vattabbā— “kilesā ceva saṃkiliṭṭhā cā”ti, siyā saṃkiliṭṭhā ceva no ca kilesā, siyā na vattabbā—“saṃkiliṭṭhā ceva no ca kilesā”ti.
Twelve faculties are not accompanied by pleasure.
Ten faculties sometimes are accompanied by pleasure; sometimes are not accompanied by pleasure.
Twelve faculties are not accompanied by indifference.
Panna­rasin­driyā na vattabbā—“kilesā ceva kilesa­sam­payuttā cā”tipi, “kilesa­sam­payuttā ceva no ca kilesā”tipi.
Ten faculties sometimes are accompanied by indifference; sometimes are not accompanied by indifference.
Domanas­sindriyaṃ na vattabbaṃ— “kileso ceva kilesa­sam­payut­tañcā”ti, kilesa­sam­payut­tañ­ceva no ca kileso.
Cha indriyā na vattabbā—“kilesā ceva kilesa­sam­payuttā cā”ti, siyā kilesa­sam­payuttā ceva no ca kilesā, siyā na vattabbā—“kilesa­sam­payuttā ceva no ca kilesā”ti.
Navindriyā kilesa­vippa­yutta­saṃki­lesikā.
Ten faculties are characteristic of the plane of desire.
Tīṇindriyā kilesa­vippa­yutta­asaṃ­ki­lesikā.
Three faculties are not characteristic of the plane of desire.
Domanas­sindriyaṃ na vattabbaṃ— “kilesa­vippa­yutta­saṃki­lesikan”tipi, “kilesa­vippa­yutta­asaṃ­ki­lesikan”tipi.
Nine faculties sometimes are characteristic of the plane of desire; sometimes are not characteristic of the plane of desire.
Tīṇindriyā siyā kilesa­vippa­yutta­saṃki­lesikā, siyā kilesa­vippa­yutta­asaṃ­ki­lesikā.
Thirteen faculties are not characteristic of the plane of form.
Cha indriyā siyā kilesa­vippa­yutta­saṃki­lesikā, siyā kilesa­vippa­yutta­asaṃ­ki­lesikā, siyā na vattabbā—“kilesa­vippa­yutta­saṃki­lesikā”tipi, “kilesa­vippa­yutta­asaṃ­ki­lesikā”tipi.
Nine faculties sometimes are characteristic of the plane of form; sometimes are not characteristic of the plane of form.
(12)
Fourteen faculties are not characteristic of the formless plane.
Eight faculties sometimes are characteristic of the formless plane; sometimes are not characteristic of the formless plane.
Panna­rasin­driyā na dassanena pahātabbā.
Ten faculties are included (i.
Sattindriyā siyā dassanena pahātabbā, siyā na dassanena pahātabbā.
e. are mundane).
Panna­rasin­driyā na bhāvanāya pahātabbā.
Three faculties are not included (i.
Sattindriyā siyā bhāvanāya pahātabbā, siyā na bhāvanāya pahātabbā.
e. are supramundane).
Panna­rasin­driyā na dassanena pahātab­ba­hetukā.
Nine faculties sometimes are included (i.
Sattindriyā siyā dassanena pahātab­ba­hetukā, siyā na dassanena pahātab­ba­hetukā.
e. are mundane); sometimes are not included (i.
Panna­rasin­driyā na bhāvanāya pahātab­ba­hetukā.
e. are supramundane).
Sattindriyā siyā bhāvanāya pahātab­ba­hetukā, siyā na bhāvanāya pahātab­ba­hetukā.
Eleven faculties do not tend to lease.
Faculty of initial to enlightment tends to release.
Navindriyā avitakkā.
Ten faculties sometimes tend to release; sometimes do not tend to release.
Domanas­sindriyaṃ savitakkaṃ.
Ten faculties are of no fixed (resultant time).
Dvādasindriyā siyā savitakkā, siyā avitakkā.
Faculty of initial awakening is of fixed (resultant time).
Navindriyā avicārā.
Eleven faculties sometimes are of fixed (resultant time); sometimes are of no fixed (resultant time).
Domanas­sindriyaṃ savicāraṃ.
Ten faculties are surpassable.
Dvādasindriyā siyā savicārā, siyā avicārā.
Three
Ekādasindriyā appītikā.
faculties are not surpassable.
Ekādasindriyā siyā sappītikā, siyā appītikā.
Nine faculties sometimes are surpassable; sometimes are not surpassable.
Ekādasindriyā na pītisahagatā.
Fifteen faculties are without cause of bewailing.
Ekādasindriyā siyā pītisahagatā, siyā na pītisahagatā.
Faculty of mental pain is with cause of bewailing.
Dvādasindriyā na sukhasahagatā.
Six faculties sometimes are with cause of bewailing; sometimes are without cause of bewailing.
Dasindriyā siyā sukhasahagatā, siyā na sukhasahagatā.
(13)
Dvādasindriyā na upekkhā­saha­gatā.
Dasindriyā siyā upekkhā­saha­gatā, siyā na upekkhā­saha­gatā.
(Here Ends The Section) Interrogation
Analysis Of The Faculties Is Ended
Dasindriyā kāmāvacarā.
Tīṇindriyā na kāmāvacarā.
Navindriyā siyā kāmāvacarā, siyā na kāmāvacarā.
Terasindriyā na rūpāvacarā.
Navindriyā siyā rūpāvacarā, siyā na rūpāvacarā.
Cuddasindriyā na arūpāvacarā.
Aṭṭhindriyā siyā arūpāvacarā, siyā na arūpāvacarā.
Dasindriyā pariyāpannā.
Tīṇindriyā apariyāpannā.
Navindriyā siyā pariyāpannā, siyā apariyāpannā.
Ekādasindriyā aniyyānikā.
Anaññātañ­ñassā­mī­tindriyaṃ niyyānikaṃ.
Dasindriyā siyā niyyānikā, siyā aniyyānikā.
Dasindriyā aniyatā.
Anaññātañ­ñassā­mī­tindriyaṃ niyataṃ.
Ekādasindriyā siyā niyatā, siyā aniyatā.
Dasindriyā sauttarā.
Tīṇindriyā anuttarā.
Navindriyā siyā sauttarā, siyā anuttarā.
Panna­rasin­driyā araṇā.
Domanas­sindriyaṃ saraṇaṃ.
Cha indriyā siyā saraṇā, siyā araṇāti.
(13)
Pañhāpucchakaṃ.
Indriya­vibhaṅgo niṭṭhito.

6 – Paṭicca-sam-uppāda-vibhaṅga: dependent co-origination analysis





Vibhaṅga
The Book of Analysis 6
Paṭic­ca­samup­pāda­vibhaṅga
The Analysis of Conditional Origination

6.1 The Section Derived from the Discourses


1 Suttan­ta­bhājanīya
1 The Section Derived from the Discourses
1
0. The Outline of Conditional Origination
Avijjāpaccayā saṅkhārā, saṅ­khā­ra­pac­cayā viññāṇaṃ, viññāṇapaccayā nāmarūpaṃ, nāmarū­papaccayā saḷāyatanaṃ, saḷāya­tana­pac­cayā phasso, phassapaccayā vedanā, vedanāpaccayā taṇhā, taṇhāpaccayā upādānaṃ, upādānapaccayā bhavo, bhavapaccayā jāti, jātipaccayā jarāmaraṇaṃ soka­pari­deva­duk­kha­do­manas­supāyāsā sambhavanti.
With ignorance as condition there are (volitional) processes, with (volitional) processes as condition: consciousness, with consciousness as condition: mind and bodily form, with mind and bodily form as condition: the six sense spheres, with the six sense spheres as condition: contact, with contact as condition: feeling, with feeling as condition: craving, with craving as condition: attachment, with attachment as condition: continuation, with continuation as condition: birth, with birth as condition: ageing, death, grief, lamentation, pain, sorrow and despair (all) arise,
Evametassa kevalassa duk­khak­khan­dhassa samudayo hoti.
and so there is an origination of this whole mass of suffering.
1

6.1.1 - Definition of Ignorance

1. Definition of Ignorance
Tattha katamā avijjā?
Herein, what is ‘ignorance?’
Dukkhe aññāṇaṃ, dukkhasamudaye aññāṇaṃ, dukkhanirodhe aññāṇaṃ, duk­kha­nirodha­gāminiyā paṭipadāya aññāṇaṃ—
Not knowing suffering, not knowing the origination of suffering, not knowing the cessation of suffering, not knowing the path leading to the cessation of suffering.
ayaṃ vuccati “avijjā”.
This is called ‘ignorance’.
1

6.1.2 - Definition of (Volitional) Processes

2. Definition of (Volitional) Processes
Tattha katame avijjāpaccayā saṅkhārā?
Herein, what is ‘with ignorance as condition there are (volitional) processes?’
Puññā­bhi­saṅ­khāro, apuññā­bhi­saṅ­khāro, āneñjā­bhi­saṅ­khāro, kāyasaṅkhāro, vacīsaṅkhāro, cittasaṅkhāro.
(There is) a meritorious (volitional) process, a demeritorious (volitional) process, an impertubable (volitional) process, a (volitional) process expressed by way of the body, a (volitional) process expressed by way of speech, a (volitional) process expressed by way of the mind.
Tattha katamo puññā­bhi­saṅ­khāro?
Herein, what is a meritorious (volitional) process?
Kusalā cetanā kāmāvacarā rūpāvacarā dānamayā sīlamayā bhāvanāmayā—
(There are) wholesome intentions in the sense-world sphere, in the form-world sphere, consisting of generosity, consisting of morality, consisting of meditation,
ayaṃ vuccati “puññā­bhi­saṅ­khāro”.
this is said to be a meritorious (volitional) process.
Tattha katamo apuññā­bhi­saṅ­khāro?
Herein, what is a demeritorious (volitional) process?
Akusalā cetanā kāmāvacarā—ayaṃ vuccati “apuññā­bhi­saṅ­khāro”.
(There are) unwholesome intentions in the sense-world sphere, this is said to be a demeritorious (volitional) process.
Tattha katamo āneñjā­bhi­saṅ­khāro?
Herein, what is an impertubable (volitional) process?
Kusalā cetanā arūpāvacarā—ayaṃ vuccati “āneñjā­bhi­saṅ­khāro”.
(There are) wholesome intentions in the formless-world sphere, this is said to be an impertubable (volitional) process.
Tattha katamo kāyasaṅkhāro?
Herein, what is a (volitional) process expressed by way of the body?
Kāyasañcetanā kāyasaṅkhāro,
(There is) an intention expressed by way of the body, a (volitional) process expressed by way of the body.
ayaṃ vuccati “kāyasaṅkhāro”.
this is said to be bodily process.
Tattha katamo vacīsaṅkhāro?
Herein, what is a (volitional) process expressed by way of speech?
vacīsañcetanā vacīsaṅkhāro,
(There is) an intention expressed by way of speech, a (volitional) process expressed by way of speech.
ayaṃ vuccati “vacīsaṅkhāro”.
this is said to be speech process.
Tattha katamo cittasaṅkhāro?
Herein, what is a (volitional) process expressed by way of the mind?
manosañcetanā cittasaṅkhāro.
(There is) an intention expressed by way of the mind, a (volitional) process expressed by way of the mind.
ayaṃ vuccati “cittasaṅkhāro”.
this is said to be mental process.
Ime vuccanti “avijjāpaccayā saṅkhārā”.
This is said to be ‘with ignorance as condition there are (volitional) processes’.

6.1.3 - Definition of Consciousness



1
3. Definition of Consciousness
Tattha katamaṃ saṅ­khā­ra­pac­cayā viññāṇaṃ?
Herein, what is ‘with (volitional) processes as condition: consciousness?’
Cakkhuviññāṇaṃ, sotaviññāṇaṃ, ghānaviññāṇaṃ, jivhāviññāṇaṃ, kāyaviññāṇaṃ, manoviññāṇaṃ—
(There is) eye-consciousness, ear-consciousness, nose-consciousness, tongue-consciousness, body-consciousness, mind-consciousness.
idaṃ vuccati “saṅ­khā­ra­pac­cayā viññāṇaṃ”.
This is said to be ‘with (volitional) processes as condition: consciousness’.

6.1.4 - Definition of Mind and Bodily Form


1
4. Definition of Mind and Bodily Form
Tattha katamaṃ viññāṇapaccayā nāmarūpaṃ?
Herein, what is ‘with consciousness as condition: mind and bodily form?’
Atthi nāmaṃ, atthi rūpaṃ.
There is mind, there is bodily form.
Tattha katamaṃ nāmaṃ?
Herein, what is ‘mind?’
Vedanākkhandho, saññākkhandho, saṅ­khā­rak­khan­dho—
(There is) the feeling constituent, the perception constituent, the (volitional) processes constituent.
idaṃ vuccati “nāmaṃ”.
This is said to be ‘mind’.
Tattha katamaṃ rūpaṃ?
Herein, what is ‘bodily form?’
Cattāro mahābhūtā, catunnañca mahābhūtānaṃ upādāyarūpaṃ—
(There are) the four great entities, and the bodily form attached to the four great entities,
idaṃ vuccati “rūpaṃ”.
this is said to be ‘bodily form’.
Iti idañca nāmaṃ, idañca rūpaṃ.
Thus, this is mind and this is bodily form.
Idaṃ vuccati “viññāṇapaccayā nāmarūpaṃ”.
This is said to be ‘with consciousness as condition: mind and bodily form’.
1

6.1.5 - Definition of the Six Sense Spheres

5. Definition of the Six Sense Spheres
Tattha katamaṃ nāmarū­papaccayā saḷāyatanaṃ?
Herein, what is ‘with mind and bodily form as condition: the six sense spheres?’
Cakkhāyatanaṃ, sotāyatanaṃ, ghānāyatanaṃ, jivhāyatanaṃ, kāyāyatanaṃ, manāyatanaṃ—
(There is the) eye sense sphere, ear sense sphere, nose sense sphere, tongue sense sphere, body sense sphere, mind sense sphere.
idaṃ vuccati “nāmarū­papaccayā saḷāyatanaṃ”.
This is said to be ‘with mind and bodily form as condition: the six sense spheres’.
1

6.1.6 - Definition of Contact

6. Definition of Contact
Tattha katamo saḷāya­tana­pac­cayā phasso?
Herein, what is ‘with the six sense spheres as condition: contact?’
Cak­khu­samphasso sotasamphasso ghānasamphasso jivhāsamphasso kāyasamphasso manosamphasso—
(There is) eye-contact, ear-contact, nose-contact, tongue-contact, body-contact, mind-contact.
ayaṃ vuccati “saḷāya­tana­pac­cayā phasso”.
This is said to be ‘with the six sense spheres as condition: contact’.
1

6.1.7 - Definition of Feeling

7. Definition of Feeling
Tattha katamā phassapaccayā vedanā?
Herein, what is ‘with contact as condition: feeling?’
Cak­khu­samphas­sajā vedanā, sota­samphas­sajā vedanā, ghāna­samphas­sajā vedanā, jivhā­samphas­sajā vedanā, kāya­samphas­sajā vedanā, mano­samphas­sajā vedanā—
(There is) feeling arising from eye-contact, feeling arising from ear-contact, feeling arising from nose-contact, feeling arising from tongue-contact, feeling arising from body-contact, feeling arising from mind-contact.
ayaṃ vuccati “phassapaccayā vedanā”.
This is said to be ‘with contact as condition: feeling’.
1

6.1.8 - Definition of Craving

8. Definition of Craving
Tattha katamā vedanāpaccayā taṇhā?
Herein, what is ‘with feeling as condition: craving?’
Rūpataṇhā, saddataṇhā, gandhataṇhā, rasataṇhā, ­phoṭṭhab­ba­taṇhā, dhammataṇhā—
(There is) craving for forms, craving for sounds, craving for smells, craving for tastes, craving for tangibles, craving for thoughts.
ayaṃ vuccati “vedanāpaccayā taṇhā”.
This is said to be ‘with feeling as condition: craving’.
1

6.1.9 - Definition of Attachment

9. Definition of Attachment
Tattha katamaṃ taṇhāpaccayā upādānaṃ?
Herein, what is ‘with craving as condition: attachment?’
Kāmupādānaṃ, diṭṭhupādānaṃ, sīlab­ba­tu­pādā­naṃ, attavā­du­pādā­naṃ—
(There is) attachment to sense pleasures, attachment to views,attachment to virtue and practice, attachment to self-theories.
idaṃ vuccati “taṇhāpaccayā upādānaṃ”.
This is said to be ‘with craving as condition: continuation’.
1

6.1.10 - Definition of Continuation

10. Definition of Continuation
Tattha katamo upādānapaccayā bhavo?
Herein, what is ‘with attachment as condition: continuation?’
Bhavo duvidhena—atthi kammabhavo, atthi upapattibhavo.
Continuation is two-fold: there is continuation through (intentional) deeds, there is continuation through rebirth.
Tattha katamo kammabhavo?
Herein, what is ‘continuation through (intentional) deeds?’
Puññā­bhi­saṅ­khāro, apuññā­bhi­saṅ­khāro, āneñjā­bhi­saṅ­khāro—
(There is) a meritorious (volitional) process, a demeritorious (volitional) process, an impertubable (volitional) process.
ayaṃ vuccati “kammabhavo”.
This is said to be ‘continuation through (intentional) deeds’.
Sabbampi bhava­gāmikam­maṃ kammabhavo.
All (intentional) deeds leading to continuation is continuation from (intentional) deeds.
Tattha katamo upapattibhavo?
Herein, what is ‘continuation through rebirth?’
Kāmabhavo, rūpabhavo, arūpabhavo, saññābhavo, asaññābhavo, neva­saññā­nā­saññā­bhavo, ekavokārabhavo, catuvo­kāra­bhavo, pañca­vo­kāra­bhavo—
(There is) continuation in the sense-world spheres, continuation in the form-world spheres, continuation in the formless-world spheres, continuation with perception, continuation without perception, continuation with neither-perception-nor-non-perception, continuation with one constituent, continuation with four constituents, continuation with five constituents.
ayaṃ vuccati “upapattibhavo”.
This is said to be ‘continuation through rebirth’.
---
Thus, this is continuation through (intentional) deeds, this is continuation through rebirth.
Ayaṃ vuccati “upādānapaccayā bhavo”.
This is said to be ‘with attachment as condition: continuation’.
1

6.1.11 - Definition of Birth

11. Definition of Birth
Tattha katamā bhavapaccayā jāti?
Herein, what is ‘with continuation as condition: birth?’
Yā tesaṃ tesaṃ sattānaṃ tamhi tamhi sattanikāye jāti sañjāti okkanti abhinibbatti, khandhānaṃ pātubhāvo, āyatanānaṃ paṭilābho—
For the various beings in the various classes of beings (there is) birth, being born, appearing, arising, turning up, the manifestation of the constituents (of mind and bodily form), the acquisition of the sense spheres.
ayaṃ vuccati “bhavapaccayā jāti”.
This is said to be ‘with continuation as condition: birth’.
1

6.1.12 - Definition of Ageing and Death

12. Definition of Ageing and Death
Tattha katamaṃ jātipaccayā jarāmaraṇaṃ?
Herein, what is ‘with birth as condition: ageing, death?’
Atthi jarā, atthi maraṇaṃ.
There is ageing, there is death.
Tattha katamā jarā?
Herein, what is ‘ageing?’
Yā tesaṃ tesaṃ sattānaṃ tamhi tamhi sattanikāye jarā jīraṇatā khaṇḍiccaṃ pāliccaṃ valittacatā āyuno saṃhāni indriyānaṃ paripāko—
For the various beings in the various classes of beings (there is) broken teeth, greying hair, and wrinkled skin, the dwindling away of the life span, the decay of the sense faculties:
ayaṃ vuccati “jarā”.
this is said to be ‘ageing’.
Tattha katamaṃ maraṇaṃ?
Herein, what is ‘death?’
Yā tesaṃ tesaṃ sattānaṃ tamhā tamhā sattanikāyā cuti cavanatā bhedo antaradhānaṃ maccu maraṇaṃ kālakiriyā khandhānaṃ bhedo kaḷevarassa nikkhepo jīvi­tin­driyas­supac­chedo—idaṃ vuccati “maraṇaṃ”.
For the various beings in the various classes of beings there is a fall, a falling away, a breaking up, a disappearance, a dying, a death, a making of time, the break up of the constituents (of mind and bodily form), the throwing off of the body, a cutting off of the life-faculty:
Iti ayañca jarā, idañca maraṇaṃ.
this is called ‘death’.
Idaṃ vuccati “jātipaccayā jarāmaraṇaṃ”.
Thus, this is ageing and this is death.
---
This is said to be ‘with birth as condition: ageing, death’.
1.12.1. Definition of Grief
Tattha katamo soko?
Herein, what is ‘Grief?’
Ñātibyasanena vā phuṭṭhassa, bhogabyasanena vā phuṭṭhassa, rogabyasanena vā phuṭṭhassa, sīlabyasanena vā phuṭṭhassa, diṭṭhib­yasa­nena vā phuṭṭhassa, aññata­rañ­ñata­rena byasanena samannāgatassa, aññata­rañ­ñata­rena dukkhadhammena phuṭṭhassa soko socanā socitattaṃ antosoko antoparisoko cetaso parijjhāyanā domanassaṃ sokasallaṃ—
To one touched by misfortune regarding relatives, to one touched by misfortune regarding wealth, to one touched by misfortune regarding health,to one touched by misfortune regarding (loss of) morality, to one touched by misfortune regarding his views, for he who has some sort of misfortune or other, who is touched by some sort of painful thing or another, there is grief, grieving, the state of grieving, inner grief, great inner grief, his mind is sorrowful, being pierced with the dart of grief.
ayaṃ vuccati “soko”.
This is said to be ‘grief’.
1.12.2. Definition of Lamentation
Tattha katamo paridevo?
Herein, what is ‘lamentation?’
Ñātibyasanena vā phuṭṭhassa, bhogabyasanena vā phuṭṭhassa, rogabyasanena vā phuṭṭhassa, sīlabyasanena vā phuṭṭhassa, diṭṭhib­yasa­nena vā phuṭṭhassa, aññata­rañ­ñata­rena byasanena samannāgatassa, aññata­rañ­ñata­rena dukkhadhammena phuṭṭhassa ādevo paridevo ādevanā paridevanā ādevitattaṃ paridevitattaṃ vācā palāpo vippalāpo lālappo lālappanā lālappitattaṃ—
To one touched by misfortune regarding relatives, to one touched by misfortune regarding wealth,to one touched by misfortune regarding health, to one touched by misfortune regarding (loss of) morality, to one touched by misfortune regarding his views, for he who has some sort of misfortune or other, who is touched by some sort of painful thing or another, there are laments, great laments, lamenting, great lamenting, the state of lamenting, the state of great lamentation, words of wailing, great wailing, moaning, great moaning, the state of moaning.
ayaṃ vuccati “paridevo”.
This is said to be ‘lamentation’.
1.12.3. Definition of Pain
Tattha katamaṃ dukkhaṃ?
Herein, what is ‘pain?’
Yaṃ kāyikaṃ asātaṃ kāyikaṃ dukkhaṃ kāya­samphas­sa­jaṃ asātaṃ dukkhaṃ vedayitaṃ kāya­samphas­sajā asātā dukkhā vedanā—
That which is bodily pain, bodily disagreeableness, pain arising from contact with the body, disagreeable feeling, pain and painful feeling that is born in the body.
idaṃ vuccati “dukkhaṃ”.
This is said to be ‘pain’.
1.12.4. Definition of Sorrow
Tattha katamaṃ domanassaṃ?
Herein, what is ‘sorrow?’
Yaṃ cetasikaṃ asātaṃ, cetasikaṃ dukkhaṃ, ceto­samphas­sa­jaṃ asātaṃ dukkhaṃ vedayitaṃ, ceto­samphas­sajā asātā dukkhā vedanā—
That which is mental pain, mental disagreeableness, pain arising from contact with the mind, disagreeable feeling, pain and painful feeling that is born in the mind.
idaṃ vuccati “domanassaṃ”.
This is said to be ‘sorrow’.
1.12.5. Definition of Despair
Tattha katamo upāyāso?
Herein, what is ‘despair?’
Ñātibyasanena vā phuṭṭhassa, bhogabyasanena vā phuṭṭhassa, rogabyasanena vā phuṭṭhassa, sīlabyasanena vā phuṭṭhassa, diṭṭhib­yasa­nena vā phuṭṭhassa, aññata­rañ­ñata­rena byasanena samannāgatassa, aññata­rañ­ñata­rena dukkhadhammena phuṭṭhassa āyāso upāyāso āyāsitattaṃ upāyāsitattaṃ—
To one touched by misfortune regarding relatives, to one touched by misfortune regarding wealth, to one touched by misfortune regarding health, to one touched by misfortune regarding (loss of) morality, to one touched by misfortune regarding his views, for he who has some sort of misfortune or other, who is touched by some sort of painful thing or another, there is desponding, despairing, the state of despondency, the state of despair.
ayaṃ vuccati “upāyāso”.
This is said to be ‘despair’.
Evametassa kevalassa duk­khak­khan­dhassa samudayo hotīti, evametassa kevalassa duk­khak­khan­dhassa saṅgati hoti, samāgamo hoti, samodhānaṃ hoti, pātubhāvo hoti.
So there is an origination of this whole mass of suffering, and so there is an association with this whole mass of suffering, a meeting with it, a connection with it, a manifestation of it:
Tena vuccati “evametassa kevalassa duk­khak­khan­dhassa samudayo hotī”ti.
this is said to be ‘the origination of this whole mass of suffering’
Suttan­ta­-bhājanī­yaṃ.
Sutta method [section is finished].

6.2 The Section Derived from the Abstract Teaching

6.2.1 - The Conditions Tetrad 2.1 - Paccayacatukka



2 Abhi­dham­ma­bhājanīya
2 The Section Derived from the Abstract Teaching
2.1. Paccayacatukka
2.1. The Conditions Tetrad
Avijjāpaccayā saṅkhāro, saṅ­khā­ra­pac­cayā viññāṇaṃ, viññāṇapaccayā nāmaṃ, nāmapaccayā chaṭṭhāyatanaṃ, chaṭ­ṭhā­yata­napaccayā phasso, phassapaccayā vedanā, vedanāpaccayā taṇhā, taṇhāpaccayā upādānaṃ, upādānapaccayā bhavo, bhavapaccayā jāti, jātipaccayā jarāmaraṇaṃ.
With ignorance as condition there is a (volitional) process, with a (volitional) process as condition: consciousness, with consciousness as condition: mind, with mind as condition: the sixth sense sphere, with the sixth sense sphere as condition: contact, with contact as condition: feeling, with feeling as condition: craving, with craving as condition: attachment, with attachment as condition: continuation, with continuation as condition: birth, with birth as condition: ageing, death,
Evametassa kevalassa duk­khak­khan­dhassa samudayo hoti.
and so there is an origination of this whole mass of suffering.
(1:1)
Avijjāpaccayā saṅkhāro, saṅ­khā­ra­pac­cayā viññāṇaṃ, viññāṇapaccayā nāmaṃ, nāmapaccayā phasso, phassapaccayā vedanā, vedanāpaccayā taṇhā, taṇhāpaccayā upādānaṃ, upādānapaccayā bhavo, bhavapaccayā jāti, jātipaccayā jarāmaraṇaṃ.
With ignorance as condition there is a (volitional) process, with a (volitional) process as condition: consciousness, with consciousness as condition: mind, with mind as condition: contact, with contact as condition: feeling, with feeling as condition: craving, with craving as condition: attachment, with attachment as condition: continuation, with continuation as condition: birth, with birth as condition: ageing, death,
Evametassa kevalassa duk­khak­khan­dhassa samudayo hoti.
and so there is an origination of this whole mass of suffering.
(2:2)
Avijjāpaccayā saṅkhāro, saṅ­khā­ra­pac­cayā viññāṇaṃ, viññāṇapaccayā nāmarūpaṃ, nāmarū­papaccayā chaṭṭhāyatanaṃ, chaṭ­ṭhā­yata­napaccayā phasso, phassapaccayā vedanā, vedanāpaccayā taṇhā, taṇhāpaccayā upādānaṃ, upādānapaccayā bhavo, bhavapaccayā jāti, jātipaccayā jarāmaraṇaṃ.
With ignorance as condition there is a (volitional) process, with a (volitional) process as condition: consciousness, with consciousness as condition: mind and bodily form, with mind and bodily form as condition: the sixth sense sphere, with the sixth sense sphere as condition: contact, with contact as condition: feeling, with feeling as condition: craving, with craving as condition: attachment, with attachment as condition: continuation, with continuation as condition: birth, with birth as condition: ageing, death,
Evametassa kevalassa duk­khak­khan­dhassa samudayo hoti.
and so there is an origination of this whole mass of suffering.
(3:3)
Avijjāpaccayā saṅkhāro, saṅ­khā­ra­pac­cayā viññāṇaṃ, viññāṇapaccayā nāmarūpaṃ, nāmarū­papaccayā saḷāyatanaṃ, chaṭ­ṭhā­yata­napaccayā phasso, phassapaccayā vedanā, vedanāpaccayā taṇhā, taṇhāpaccayā upādānaṃ, upādānapaccayā bhavo, bhavapaccayā jāti, jātipaccayā jarāmaraṇaṃ.
With ignorance as condition there is a (volitional) process, with a (volitional) process as condition: consciousness, with consciousness as condition: mind and bodily form, with mind and bodily form as condition: the six sense spheres, with the sixth sense sphere as condition: contact, with contact as condition: feeling, with feeling as condition: craving, with craving as condition: attachment, with attachment as condition: continuation, with continuation as condition: birth, with birth as condition: ageing, death,
Evametassa kevalassa duk­khak­khan­dhassa samudayo hoti.
and so there is an origination of this whole mass of suffering.
(4:4)
Pac­ca­ya­catuk­kaṃ.
The Conditions Tetrad
2.2. Hetucatukka
2.2. The Roots Tetrad
Avijjāpaccayā saṅkhāro avijjāhetuko, saṅ­khā­ra­pac­cayā viññāṇaṃ saṅ­khā­ra­hetukaṃ, viññāṇapaccayā nāmaṃ viññāṇahetukaṃ, nāmapaccayā chaṭṭhāyatanaṃ nāmahetukaṃ, chaṭ­ṭhā­yata­napaccayā phasso chaṭ­ṭhā­yatana­hetuko, phassapaccayā vedanā phassahetukā, vedanāpaccayā taṇhā vedanāhetukā, taṇhāpaccayā upādānaṃ taṇhāhetukaṃ; upādānapaccayā bhavo, bhavapaccayā jāti, jātipaccayā jarāmaraṇaṃ.
With ignorance as condition there is a (volitional) process rooted in ignorance, with a (volitional) process as condition: consciousness rooted in a (volitional) process, with consciousness as condition: mind rooted in consciousness, with mind as condition: the sixth sense sphere rooted in mind, with the sixth sense sphere as condition: contact rooted in the sixth sense sphere, with contact as condition: feeling rooted in contact, with feeling as condition: craving rooted in feeling, with craving as condition: attachment rooted in craving, with attachment as condition: continuation, with continuation as condition: birth, with birth as condition: ageing, death,
Evametassa kevalassa duk­khak­khan­dhassa samudayo hoti.
and so there is an origination of this whole mass of suffering.
(1:5)
Avijjāpaccayā saṅkhāro avijjāhetuko, saṅ­khā­ra­pac­cayā viññāṇaṃ saṅ­khā­ra­hetukaṃ, viññāṇapaccayā nāmaṃ viññāṇahetukaṃ, nāmapaccayā phasso nāmahetuko, phassapaccayā vedanā phassahetukā, vedanāpaccayā taṇhā vedanāhetukā, taṇhāpaccayā upādānaṃ taṇhāhetukaṃ; upādānapaccayā bhavo, bhavapaccayā jāti, jātipaccayā jarāmaraṇaṃ.
With ignorance as condition there is a (volitional) process rooted in ignorance, with a (volitional) process as condition: consciousness rooted in a (volitional) process, with consciousness as condition: mind rooted in consciousness, with mind as condition: contact rooted in mind, with contact as condition: feeling rooted in contact, with feeling as condition: craving rooted in feeling, with craving as condition: attachment rooted in craving, with attachment as condition: continuation, with continuation as condition: birth, with birth as condition: ageing, death,
Evametassa kevalassa duk­khak­khan­dhassa samudayo hoti.
and so there is an origination of this whole mass of suffering.
(2:6)
Avijjāpaccayā saṅkhāro avijjāhetuko, saṅ­khā­ra­pac­cayā viññāṇaṃ saṅ­khā­ra­hetukaṃ, viññāṇapaccayā nāmarūpaṃ viññāṇahetukaṃ, nāmarū­papaccayā chaṭṭhāyatanaṃ nāmarū­pa­hetu­kaṃ, chaṭ­ṭhā­yata­napaccayā phasso chaṭ­ṭhā­yatana­hetuko, phassapaccayā vedanā phassahetukā, vedanāpaccayā taṇhā vedanāhetukā, taṇhāpaccayā upādānaṃ taṇhāhetukaṃ; upādānapaccayā bhavo, bhavapaccayā jāti, jātipaccayā jarāmaraṇaṃ.
With ignorance as condition there is a (volitional) process rooted in ignorance, with a (volitional) process as condition: consciousness rooted in a (volitional) process, with consciousness as condition: mind and bodily form rooted in consciousness, with mind and bodily form as condition: the sixth sense sphere rooted in mind and bodily form, with the sixth sense sphere as condition: contact rooted in the sixth sense sphere, with contact as condition: feeling rooted in contact, with feeling as condition: craving rooted in feeling, with craving as condition: attachment rooted in craving, with attachment as condition: continuation, with continuation as condition: birth, with birth as condition: ageing, death,
Evametassa kevalassa duk­khak­khan­dhassa samudayo hoti.
and so there is an origination of this whole mass of suffering.
(3:7)
Avijjāpaccayā saṅkhāro avijjāhetuko, saṅ­khā­ra­pac­cayā viññāṇaṃ saṅ­khā­ra­hetukaṃ, viññāṇapaccayā nāmarūpaṃ viññāṇahetukaṃ, nāmarū­papaccayā saḷāyatanaṃ nāmarū­pa­hetu­kaṃ, chaṭ­ṭhā­yata­napaccayā phasso chaṭ­ṭhā­yatana­hetuko, phassapaccayā vedanā phassahetukā, vedanāpaccayā taṇhā vedanāhetukā, taṇhāpaccayā upādānaṃ taṇhāhetukaṃ; upādānapaccayā bhavo, bhavapaccayā jāti, jātipaccayā jarāmaraṇaṃ.
With ignorance as condition there is a (volitional) process rooted in ignorance, with a (volitional) process as condition: consciousness rooted in a (volitional) process, with consciousness as condition: mind and bodily form rooted in consciousness, with mind and bodily form as condition: the six sense spheres rooted in mind and bodily form, with the sixth sense sphere as condition: contact rooted in the sixth sense sphere, with contact as condition: feeling rooted in contact, with feeling as condition: craving rooted in feeling, with craving as condition: attachment rooted in craving, with attachment as condition: continuation, with continuation as condition: birth, with birth as condition: ageing, death,
Evametassa kevalassa duk­khak­khan­dhassa samudayo hoti.
and so there is an origination of this whole mass of suffering.
(4:8)
Hetucatukkaṃ.
The Roots Tetrad
2.3. Sam­payut­ta­catukka
2.3. The Associations Tetrad
Avijjāpaccayā saṅkhāro avijjā­sam­payutto, saṅ­khā­ra­pac­cayā viññāṇaṃ saṅ­khā­ra­sam­payut­taṃ, viññāṇapaccayā nāmaṃ viñ­ñā­ṇasam­payut­taṃ, nāmapaccayā chaṭṭhāyatanaṃ nāma­sam­payut­taṃ, chaṭ­ṭhā­yata­napaccayā phasso chaṭ­ṭhā­yatana­sam­payutto, phassapaccayā vedanā ­phassasam­payuttā, vedanāpaccayā taṇhā vedanā­sam­payuttā, taṇhāpaccayā upādānaṃ taṇhā­sam­payut­taṃ; upādānapaccayā bhavo, bhavapaccayā jāti, jātipaccayā jarāmaraṇaṃ.
With ignorance as condition there is a (volitional) process associated with ignorance, with a (volitional) process as condition: consciousness associated with a (volitional) process, with consciousness as condition: mind associated with consciousness, with mind as condition: the sixth sense sphere associated with mind, with the sixth sense sphere as condition: contact associated with the sixth sense sphere, with contact as condition: feeling associated with contact, with feeling as condition: craving associated with feeling, with craving as condition: attachment associated with craving, with attachment as condition: continuation, with continuation as condition: birth, with birth as condition: ageing, death,
Evametassa kevalassa duk­khak­khan­dhassa samudayo hoti.
and so there is an origination of this whole mass of suffering.
(1:9)
Avijjāpaccayā saṅkhāro avijjā­sam­payutto, saṅ­khā­ra­pac­cayā viññāṇaṃ saṅ­khā­ra­sam­payut­taṃ, viññāṇapaccayā nāmaṃ viñ­ñā­ṇasam­payut­taṃ, nāmapaccayā phasso nāmasampayutto, phassapaccayā vedanā ­phassasam­payuttā, vedanāpaccayā taṇhā vedanā­sam­payuttā, taṇhāpaccayā upādānaṃ taṇhā­sam­payut­taṃ; upādānapaccayā bhavo, bhavapaccayā jāti, jātipaccayā jarāmaraṇaṃ.
With ignorance as condition there is a (volitional) process associated with ignorance, with a (volitional) process as condition: consciousness associated with a (volitional) process, with consciousness as condition: mind associated with consciousness, with mind as condition: contact associated with mind, with contact as condition: feeling associated with contact, with feeling as condition: craving associated with feeling, with craving as condition: attachment associated with craving, with attachment as condition: continuation, with continuation as condition: birth, with birth as condition: ageing, death,
Evametassa kevalassa duk­khak­khan­dhassa samudayo hoti.
and so there is an origination of this whole mass of suffering.
(2:10)
Avijjāpaccayā saṅkhāro avijjā­sam­payutto, saṅ­khā­ra­pac­cayā viññāṇaṃ saṅ­khā­ra­sam­payut­taṃ, viññāṇapaccayā nāmarūpaṃ viñ­ñā­ṇasam­payut­taṃ nāmaṃ, nāmarū­papaccayā chaṭṭhāyatanaṃ nāmarū­pa­sam­payut­taṃ, chaṭ­ṭhā­yata­napaccayā phasso chaṭ­ṭhā­yatana­sam­payutto, phassapaccayā vedanā ­phassasam­payuttā, vedanāpaccayā taṇhā vedanā­sam­payuttā, taṇhāpaccayā upādānaṃ taṇhā­sam­payut­taṃ; upādānapaccayā bhavo, bhavapaccayā jāti, jātipaccayā jarāmaraṇaṃ.
With ignorance as condition there is a (volitional) process associated with ignorance, with a (volitional) process as condition: consciousness associated with a (volitional) process, with consciousness as condition: mind and bodily form with mind (only) associated with consciousness, with mind and bodily form as condition: the sixth sense sphere associated with mind and bodily form, with the sixth sense sphere as condition: contact associated with the sixth sense sphere, with contact as condition: feeling associated with contact, with feeling as condition: craving associated with feeling, with craving as condition: attachment associated with craving, with attachment as condition: continuation, with continuation as condition: birth, with birth as condition: ageing, death,
Evametassa kevalassa duk­khak­khan­dhassa samudayo hoti.
and so there is an origination of this whole mass of suffering.
(3:11)
Avijjāpaccayā saṅkhāro avijjā­sam­payutto, saṅ­khā­ra­pac­cayā viññāṇaṃ saṅ­khā­ra­sam­payut­taṃ, viññāṇapaccayā nāmarūpaṃ viñ­ñā­ṇasam­payut­taṃ nāmaṃ, nāmarū­papaccayā saḷāyatanaṃ nāma­sam­payut­taṃ chaṭṭhāyatanaṃ, chaṭ­ṭhā­yata­napaccayā phasso chaṭ­ṭhā­yatana­sam­payutto, phassapaccayā vedanā ­phassasam­payuttā, vedanāpaccayā taṇhā vedanā­sam­payuttā, taṇhāpaccayā upādānaṃ taṇhā­sam­payut­taṃ; upādānapaccayā bhavo, bhavapaccayā jāti, jātipaccayā jarāmaraṇaṃ.
With ignorance as condition there is a (volitional) process associated with ignorance, with a (volitional) process as condition: consciousness associated with a (volitional) process, with consciousness as condition: mind and bodily form with mind (only) associated with consciousness, with mind and bodily form as condition: the six sense spheres with the sixth sense sphere (only) associated with mind, with the sixth sense sphere as condition: contact associated with the sixth sense sphere, with contact as condition: feeling associated with contact, with feeling as condition: craving associated with feeling, with craving as condition: attachment associated with craving, with attachment as condition: continuation, with continuation as condition: birth, with birth as condition: ageing, death,
Evametassa kevalassa duk­khak­khan­dhassa samudayo hoti.
and so there is an origination of this whole mass of suffering.
(4:12)
Sam­payut­ta­catuk­kaṃ.
The Associations Tetrad

6.2.4 - The Mutuality Tetrad 2.4 - Añña­mañña­catukka


2.4. Añña­mañña­catukka
2.4. The Mutuality Tetrad
Avijjāpaccayā saṅkhāro, saṅ­khā­ra­pac­ca­yāpi avijjā; saṅ­khā­ra­pac­cayā viññāṇaṃ, viñ­ñā­ṇa­pac­ca­yāpi saṅkhāro; viññāṇapaccayā nāmaṃ, nāmapaccayāpi viññāṇaṃ; nāmapaccayā chaṭṭhāyatanaṃ, chaṭ­ṭhā­yatana­pac­ca­yāpi nāmaṃ; chaṭ­ṭhā­yata­napaccayā phasso, phassa­pac­ca­yāpi chaṭṭhāyatanaṃ; phassapaccayā vedanā, vedanā­pac­ca­yāpi phasso; vedanāpaccayā taṇhā, taṇhāpaccayāpi vedanā; taṇhāpaccayā upādānaṃ, upādā­na­pac­ca­yāpi taṇhā; upādānapaccayā bhavo, bhavapaccayā jāti, jātipaccayā jarāmaraṇaṃ.
With ignorance as condition there is a (volitional) process, also with a (volitional) process as condition there is ignorance, with a (volitional) process as condition: consciousness, also with consciousness as condition: a (volitional) process, with consciousness as condition: mind, also with mind as condition: consciousness, with mind as condition: the sixth sense sphere, also with the sixth sense sphere as condition: mind, with the sixth sense sphere as condition: contact, also with contact as condition: the sixth sense sphere, with contact as condition: feeling, also with feeling as condition: contact, with feeling as condition: craving, also with craving as condition: feeling, with craving as condition: attachment, with attachment as condition: craving, with attachment as condition: continuation, with continuation as condition: birth, with birth as condition: ageing, death,
Evametassa kevalassa duk­khak­khan­dhassa samudayo hoti.
and so there is an origination of this whole mass of suffering.
(1:13)
Avijjāpaccayā saṅkhāro, saṅ­khā­ra­pac­ca­yāpi avijjā; saṅ­khā­ra­pac­cayā viññāṇaṃ, viñ­ñā­ṇa­pac­ca­yāpi saṅkhāro; viññāṇapaccayā nāmaṃ, nāmapaccayāpi viññāṇaṃ; nāmapaccayā phasso, phassa­pac­ca­yāpi nāmaṃ; phassapaccayā vedanā, vedanā­pac­ca­yāpi phasso; vedanāpaccayā taṇhā, taṇhāpaccayāpi vedanā; taṇhāpaccayā upādānaṃ, upādā­na­pac­ca­yāpi taṇhā; upādānapaccayā bhavo, bhavapaccayā jāti, jātipaccayā jarāmaraṇaṃ.
With ignorance as condition there is a (volitional) process, also with a (volitional) process as condition there is ignorance, with a (volitional) process as condition: consciousness, also with consciousness as condition: a (volitional) process, with consciousness as condition: mind, also with mind as condition: consciousness, with mind as condition: contact, with contact as condition: mind, with contact as condition: feeling, also with feeling as condition: contact, with feeling as condition: craving, also with craving as condition: feeling, with craving as condition: attachment, with attachment as condition: craving, with attachment as condition: continuation, with continuation as condition: birth, with birth as condition: ageing, death,
Evametassa kevalassa duk­khak­khan­dhassa samudayo hoti.
and so there is an origination of this whole mass of suffering.
(2:14)
Avijjāpaccayā saṅkhāro, saṅ­khā­ra­pac­ca­yāpi avijjā; saṅ­khā­ra­pac­cayā viññāṇaṃ, viñ­ñā­ṇa­pac­ca­yāpi saṅkhāro; viññāṇapaccayā nāmarūpaṃ, nāmarū­pa­pac­ca­yāpi viññāṇaṃ; nāmarū­papaccayā chaṭṭhāyatanaṃ, chaṭ­ṭhā­yatana­pac­ca­yāpi nāmarūpaṃ; chaṭ­ṭhā­yata­napaccayā phasso, phassa­pac­ca­yāpi chaṭṭhāyatanaṃ; phassapaccayā vedanā, vedanā­pac­ca­yāpi phasso; vedanāpaccayā taṇhā, taṇhāpaccayāpi vedanā; taṇhāpaccayā upādānaṃ, upādā­na­pac­ca­yāpi taṇhā; upādānapaccayā bhavo, bhavapaccayā jāti, jātipaccayā jarāmaraṇaṃ.
With ignorance as condition there is a (volitional) process, also with a (volitional) process as condition there is ignorance, with a (volitional) process as condition: consciousness, also with consciousness as condition: a (volitional) process, with consciousness as condition: mind and bodily form, also with mind and bodily form as condition: consciousness, with mind and bodily form as condition: the sixth sense sphere, also with the sixth sense sphere as condition: mind and bodily form, with the sixth sense sphere as condition: contact, also with contact as condition: the sixth sense sphere, with contact as condition: feeling, also with feeling as condition: contact, with feeling as condition: craving, also with craving as condition: feeling, with craving as condition: attachment, with attachment as condition: craving, with attachment as condition: continuation, with continuation as condition: birth, with birth as condition: ageing, death,
Evametassa kevalassa duk­khak­khan­dhassa samudayo hoti.
and so there is an origination of this whole mass of suffering.
(3:15)
Avijjāpaccayā saṅkhāro, saṅ­khā­ra­pac­ca­yāpi avijjā; saṅ­khā­ra­pac­cayā viññāṇaṃ, viñ­ñā­ṇa­pac­ca­yāpi saṅkhāro; viññāṇapaccayā nāmarūpaṃ, nāmarū­pa­pac­ca­yāpi viññāṇaṃ; nāmarū­papaccayā saḷāyatanaṃ, chaṭ­ṭhā­yatana­pac­ca­yāpi nāmarūpaṃ; chaṭ­ṭhā­yata­napaccayā phasso, phassa­pac­ca­yāpi chaṭṭhāyatanaṃ; phassapaccayā vedanā, vedanā­pac­ca­yāpi phasso; vedanāpaccayā taṇhā, taṇhāpaccayāpi vedanā; taṇhāpaccayā upādānaṃ, upādā­na­pac­ca­yāpi taṇhā; upādānapaccayā bhavo, bhavapaccayā jāti, jātipaccayā jarāmaraṇaṃ.
With ignorance as condition there is a (volitional) process, also with a (volitional) process as condition there is ignorance, with a (volitional) process as condition: consciousness, also with consciousness as condition: a (volitional) process, with consciousness as condition: mind and bodily form, also with mind and bodily form as condition: consciousness, with mind and bodily form as condition: the six sense spheres, also with the sixth sense sphere as condition: mind and bodily form, with the sixth sense sphere as condition: contact, also with contact as condition: the sixth sense sphere, with contact as condition: feeling, also with feeling as condition: contact, with feeling as condition: craving, also with craving as condition: feeling, with craving as condition: attachment, with attachment as condition: craving, with attachment as condition: continuation, with continuation as condition: birth, with birth as condition: ageing, death,
Evametassa kevalassa duk­khak­khan­dhassa samudayo hoti.
and so there is an origination of this whole mass of suffering.
(4:16)
Añña­mañña­catuk­kaṃ.
The Mutuality Tetrad
2
4.1. The Matrix
4.1.
Mātikā
Saṅ­khā­ra­pac­cayā avijjā … pe … viññāṇapaccayā avijjā … pe … nāmapaccayā avijjā … pe … chaṭ­ṭhā­yata­napaccayā avijjā … pe … phassapaccayā avijjā … pe … vedanāpaccayā avijjā … pe … taṇhāpaccayā avijjā … pe … upādānapaccayā avijjā … pe … avijjāpaccayā saṅkhāro, saṅ­khā­ra­pac­cayā viññāṇaṃ, viññāṇapaccayā nāmaṃ, nāmapaccayā chaṭṭhāyatanaṃ, chaṭ­ṭhā­yata­napaccayā phasso, phassapaccayā vedanā, vedanāpaccayā taṇhā, taṇhāpaccayā upādānaṃ, upādānapaccayā bhavo, bhavapaccayā jāti, jātipaccayā jarāmaraṇaṃ.
With a (volitional) process as condition there is ignorance, with ignorance as condition there is a (volitional) process, with a (volitional) process as condition: consciousness, with consciousness as condition: mind, with mind as condition: the sixth sense sphere, with the sixth sense sphere as condition: contact, with contact as condition: feeling, with feeling as condition: craving, with craving as condition: attachment, with attachment as condition: continuation, with continuation as condition: birth, with birth as condition: ageing, death,
Evametassa kevalassa duk­khak­khan­dhassa samudayo hoti.
and so there is an origination of this whole mass of suffering.
With consciousness as condition: ignorance, with ignorance as condition there is a (volitional) process, with a (volitional) process as condition: consciousness, with consciousness as condition: mind, with mind as condition: the sixth sense sphere, with the sixth sense sphere as condition: contact, with contact as condition: feeling, with feeling as condition: craving, with craving as condition: attachment, with attachment as condition: continuation, with continuation as condition: birth, with birth as condition: ageing, death,
and so there is an origination of this whole mass of suffering.
With mind as condition: ignorance, with ignorance as condition there is a (volitional) process, with a (volitional) process as condition: consciousness, with consciousness as condition: mind, with mind as condition: the sixth sense sphere, with the sixth sense sphere as condition: contact, with contact as condition: feeling, with feeling as condition: craving, with craving as condition: attachment, with attachment as condition: continuation, with continuation as condition: birth, with birth as condition: ageing, death,
and so there is an origination of this whole mass of suffering.
With the sixth sense sphere as condition: ignorance, with ignorance as condition there is a (volitional) process, with a (volitional) process as condition: consciousness, with consciousness as condition: mind, with mind as condition: the sixth sense sphere, with the sixth sense sphere as condition: contact, with contact as condition: feeling, with feeling as condition: craving, with craving as condition: attachment, with attachment as condition: continuation, with continuation as condition: birth, with birth as condition: ageing, death,
and so there is an origination of this whole mass of suffering.
With contact as condition: ignorance, with ignorance as condition there is a (volitional) process, with a (volitional) process as condition: consciousness, with consciousness as condition: mind, with mind as condition: the sixth sense sphere, with the sixth sense sphere as condition: contact, with contact as condition: feeling, with feeling as condition: craving, with craving as condition: attachment, with attachment as condition: continuation, with continuation as condition: birth, with birth as condition: ageing, death,
and so there is an origination of this whole mass of suffering.
With feeling as condition: ignorance, with ignorance as condition there is a (volitional) process, with a (volitional) process as condition: consciousness, with consciousness as condition: mind, with mind as condition: the sixth sense sphere, with the sixth sense sphere as condition: contact, with contact as condition: feeling, with feeling as condition: craving, with craving as condition: attachment, with attachment as condition: continuation, with continuation as condition: birth, with birth as condition: ageing, death,
and so there is an origination of this whole mass of suffering.
With craving as condition: ignorance, with ignorance as condition there is a (volitional) process, with a (volitional) process as condition: consciousness, with consciousness as condition: mind, with mind as condition: the sixth sense sphere, with the sixth sense sphere as condition: contact, with contact as condition: feeling, with feeling as condition: craving, with craving as condition: attachment, with attachment as condition: continuation, with continuation as condition: birth, with birth as condition: ageing, death,
and so there is an origination of this whole mass of suffering.
With attachment as condition: ignorance, with ignorance as condition there is a (volitional) process, with a (volitional) process as condition: consciousness, with consciousness as condition: mind, with mind as condition: the sixth sense sphere, with the sixth sense sphere as condition: contact, with contact as condition: feeling, with feeling as condition: craving, with craving as condition: attachment, with attachment as condition: continuation, with continuation as condition: birth, with birth as condition: ageing, death,
and so there is an origination of this whole mass of suffering.
Mātikā.
The Matrix
2.5.1. Akusalacitta
2.5. The Conditions Tetrad
Katame dhammā akusalā?
What are unwholesome thoughts?
Yasmiṃ samaye akusalaṃ cittaṃ uppannaṃ hoti somanas­sa­saha­gataṃ diṭṭhi­gata­sam­payut­taṃ rūpārammaṇaṃ vā saddārammaṇaṃ vā gandhārammaṇaṃ vā rasārammaṇaṃ vā ­phoṭṭhab­bā­rammaṇaṃ vā dhammārammaṇaṃ vā yaṃ yaṃ vā panārabbha, tasmiṃ samaye avijjāpaccayā saṅkhāro, saṅ­khā­ra­pac­cayā viññāṇaṃ, viññāṇapaccayā nāmaṃ, nāmapaccayā chaṭṭhāyatanaṃ, chaṭ­ṭhā­yata­napaccayā phasso, phassapaccayā vedanā, vedanāpaccayā taṇhā, taṇhāpaccayā upādānaṃ, upādānapaccayā bhavo, bhavapaccayā jāti, jātipaccayā jarāmaraṇaṃ.
At whatever time an unwholesome mind has arisen, connected with happiness, associated with the resort to (wrong) view, a form object, or a sound object, or a smell object, or a taste object, or a tangible object, or a thought object, or referring to whatever (thought), at that time with ignorance as condition there is a (volitional) process, with a (volitional) process as condition: consciousness, with consciousness as condition: mind, with mind as condition: the sixth sense sphere, with the sixth sense sphere as condition: contact, with contact as condition: feeling, with feeling as condition: craving, with craving as condition: attachment, with attachment as condition: continuation, with continuation as condition: birth, with birth as condition: ageing, death,
Evametassa kevalassa duk­khak­khan­dhassa samudayo hoti.
and so there is an origination of this whole mass of suffering.
Tattha katamā avijjā?
Herein, what is ‘ignorance’?
Yaṃ aññāṇaṃ adassanaṃ … pe … avijjālaṅgī moho akusalamūlaṃ—ayaṃ vuccati “avijjā”.
That which is a lack of knowledge, a lack of seeing, a lack of penetration, a lack of recognition, a lack of awakening, a lack of realisation, a lack of comprehension, a lack of fathoming, a lack of consideration, a lack of reflection, a lack of perception, poor intelligence, foolishness, a lack of full knowledge, delusion, deception, confusion, ignorance, the flood of ignorance, the yoke of ignorance, the tendency to ignorance, the pervasion of ignorance, the barrier of ignorance, delusion, the root of unwholesomeness: this is said to be ‘ignorance’.
Tattha katamo avijjāpaccayā saṅkhāro?
Herein, what is ‘with ignorance as condition there is a (volitional) process?’
Yā cetanā sañcetanā sañ­cetayi­tat­taṃ— ayaṃ vuccati “avijjāpaccayā saṅkhāro”.
That which is volition, intention, intentionality: this is said to be ‘with ignorance as condition there is a (volitional) process’.
Tattha katamaṃ saṅ­khā­ra­pac­cayā viññāṇaṃ?
Herein, what is ‘with a (volitional) process as condition: consciousness?’
Yaṃ cittaṃ mano mānasaṃ hadayaṃ paṇḍaraṃ mano manāyatanaṃ manindriyaṃ viññāṇaṃ viññā­ṇak­khan­dho tajjā­mano­viñ­ñā­ṇa­dhātu—idaṃ vuccati “saṅ­khā­ra­pac­cayā viññāṇaṃ”.
That which is thought, mind, mentality, heart, consciousness, mind, the mind sense sphere, the mind faculty, consciousness, the consciousness constituent, the mind-consciousness element arising from that: this is said to be ‘with a (volitional) process as condition: consciousness’.
Tattha katamaṃ viññāṇapaccayā nāmaṃ?
Herein, what is ‘with consciousness as condition: mind?’
Vedanākkhandho, saññākkhandho, saṅ­khā­rak­khan­dho—idaṃ vuccati “viññāṇapaccayā nāmaṃ”.
(There is) the feeling constituent, the perception constituent, the (volitional) processes constituent: this is said to be ‘with consciousness as condition: mind’.
Tattha katamaṃ nāmapaccayā chaṭṭhāyatanaṃ?
Herein, what is ‘with mind as condition: the sixth sense sphere?’
Yaṃ cittaṃ mano mānasaṃ hadayaṃ paṇḍaraṃ mano manāyatanaṃ manindriyaṃ viññāṇaṃ viññā­ṇak­khan­dho tajjā­mano­viñ­ñā­ṇa­dhātu—idaṃ vuccati “nāmapaccayā chaṭṭhāyatanaṃ”.
That which is thought, mind, mentality, heart, consciousness, mind, the mind sense sphere, the mind faculty, consciousness, the consciousness constituent, the mind-consciousness element arising from that: this is said to be ‘with mind as condition: the sixth sense sphere’.
Tattha katamo chaṭ­ṭhā­yata­napaccayā phasso?
Herein, what is ‘with the sixth sense sphere as condition: contact?’
Yo phasso phusanā samphusanā samphusitattaṃ—ayaṃ vuccati “chaṭ­ṭhā­yata­napaccayā phasso”.
That which is contact, contacting, close contacting, the state of being in close contact: this is said to be ‘with the sixth sense sphere as condition: contact’.
Tattha katamā phassapaccayā vedanā?
Herein, what is ‘with contact as condition: feeling?’
Yaṃ cetasikaṃ sātaṃ cetasikaṃ sukhaṃ ceto­samphas­sa­jaṃ sātaṃ sukhaṃ vedayitaṃ ceto­samphas­sajā sātā sukhā vedanā— ayaṃ vuccati “phassapaccayā vedanā”.
That which is mental agreeableness, mental pleasure, pleasant and agreeable experience born of contact with the mind, pleasant and agreeable feeling born of contact with the mind: this is said to be ‘with contact as condition: feeling’.
Tattha katamā vedanāpaccayā taṇhā?
Herein, what is ‘with feeling as condition: craving?’
Yo rāgo sārāgo anunayo anurodho nandī nandirāgo cittassa sārāgo—ayaṃ vuccati “vedanāpaccayā taṇhā”.
That which is passion, passionateness, fawning, compliance, enjoyment, passionate enjoyment, passionateness of mind: this is said to be ‘with feeling as condition: craving’.
Tattha katamaṃ taṇhāpaccayā upādānaṃ?
Herein, what is ‘with craving as condition: attachment?’
Yā diṭṭhi diṭṭhigataṃ diṭṭhigahanaṃ diṭṭhikantāro diṭṭhi­visū­kāyikaṃ diṭṭhi­vip­phan­di­taṃ diṭṭhi­saṃ­yoja­naṃ gāho patiṭṭhāho abhiniveso parāmāso kummaggo micchāpatho micchattaṃ titthāyatanaṃ vipari­yāsag­gāho—idaṃ vuccati “taṇhāpaccayā upādānaṃ”.
That which is (wrong) view, resorting to (wrong) view, the jungle of (wrong) view, the wilderness of (wrong) view, the distortion of (wrong) view, the agitation of (wrong) view, the fetter of (wrong) view, obsession, tenacity, inclination, grasping, bad path, wrong road, the state of being wrong, within the heretical sphere, obsession with what is perverse: this is said to be ‘with craving as condition: attachment’.
Tattha katamo upādānapaccayā bhavo?
Herein, what is ‘with attachment as condition: continuation?’
Ṭhapetvā upādānaṃ, vedanākkhandho saññākkhandho saṅ­khā­rak­khan­dho viññā­ṇak­khan­dho—ayaṃ vuccati “upādānapaccayā bhavo”.
Except for attachment, (it is) the feeling constituent, the perception constituent, the (volitional) processes constituent, the consciousness constituent: this is said to be ‘with attachment as condition: continuation’.
Tattha katamā bhavapaccayā jāti?
Herein, what is ‘with continuation as condition: birth?’
Yā tesaṃ tesaṃ dhammānaṃ jāti sañjāti nibbatti abhinibbatti pātubhāvo—ayaṃ vuccati “bhavapaccayā jāti”.
That which for various things is birth, being born, return, turning up, manifestation: this is said to be ‘with continuation as condition: birth’.
Tattha katamaṃ jātipaccayā jarāmaraṇaṃ?
Herein, what is ‘with birth as condition: ageing, death?’
Atthi jarā, atthi maraṇaṃ.
There is ageing, there is death.
Tattha katamā jarā?
Herein, what is ‘ageing?’
Yā tesaṃ tesaṃ dhammānaṃ jarā jīraṇatā āyuno saṃhāni—ayaṃ vuccati “jarā”.
For various things (there is) ageing, agedness, the dwindling away of the life span: this is said to be ‘ageing’.
Tattha katamaṃ maraṇaṃ?
Herein, what is ‘death?’
Yo tesaṃ tesaṃ dhammānaṃ khayo vayo bhedo paribhedo aniccatā antaradhānaṃ—idaṃ vuccati “maraṇaṃ”.
For various things (there is) destruction, decay, a breaking up, a complete breaking up, impermanence, a disappearance: this is called ‘death’.
Iti ayañca jarā, idañca maraṇaṃ.
Thus, this is ageing and this is death,
Idaṃ vuccati “jātipaccayā jarāmaraṇaṃ”.
this is said to be ‘with birth as condition: ageing, death’.
Evametassa kevalassa duk­khak­khan­dhassa samudayo hotīti.
So there is an origination of this whole mass of suffering,
Evametassa kevalassa duk­khak­khan­dhassa saṅgati hoti, samāgamo hoti, samodhānaṃ hoti, pātubhāvo hoti.
and so there is an association with this whole mass of suffering, a meeting with it, a connection with it, a manifestation of it:
Tena vuccati “evametassa kevalassa duk­khak­khan­dhassa samudayo hotī”ti.
this is said to be ‘the origination of this whole mass of suffering’.
(1:1)
Tasmiṃ samaye avijjāpaccayā saṅkhāro, saṅ­khā­ra­pac­cayā viññāṇaṃ, viññāṇapaccayā nāmaṃ, nāmapaccayā phasso, phassapaccayā vedanā, vedanāpaccayā taṇhā, taṇhāpaccayā upādānaṃ, upādānapaccayā bhavo, bhavapaccayā jāti, jātipaccayā jarāmaraṇaṃ.
At that time with ignorance as condition there is a (volitional) process, with a (volitional) process as condition: consciousness, with consciousness as condition: mind, with mind as condition: contact, with contact as condition: feeling, with feeling as condition: craving, with craving as condition: attachment, with attachment as condition: continuation, with continuation as condition: birth, with birth as condition: ageing, death,
Evametassa kevalassa duk­khak­khan­dhassa samudayo hoti.
and so there is an origination of this whole mass of suffering.
Tattha katamā avijjā?
Herein, what is ‘ignorance’?
Yaṃ aññāṇaṃ adassanaṃ … pe … avijjālaṅgī moho akusalamūlaṃ—ayaṃ vuccati “avijjā”.
That which is a lack of knowledge, a lack of seeing, a lack of penetration,a lack of recognition, a lack of awakening, a lack of realisation, a lack of comprehension, a lack of fathoming, a lack of consideration, a lack of reflection, a lack of perception, poor intelligence, foolishness, a lack of full knowledge, delusion, deception, confusion, ignorance, the flood of ignorance, the yoke of ignorance, the tendency to ignorance, the pervasion of ignorance, the barrier of ignorance, delusion, the root of unwholesomeness: this is said to be ‘ignorance’.
Tattha katamo avijjāpaccayā saṅkhāro?
Herein, what is ‘with ignorance as condition there is a (volitional) process?’
Yā cetanā sañcetanā sañ­cetayi­tat­taṃ— ayaṃ vuccati “avijjāpaccayā saṅkhāro”.
That which is volition, intention, intentionality: this is said to be ‘with ignorance as condition there is a (volitional) process’.
Tattha katamaṃ saṅ­khā­ra­pac­cayā viññāṇaṃ?
Herein, what is ‘with a (volitional) process as condition: consciousness?’
Yaṃ cittaṃ mano mānasaṃ … pe … tajjā­mano­viñ­ñā­ṇa­dhātu—idaṃ vuccati “saṅ­khā­ra­pac­cayā viññāṇaṃ”.
That which is thought, mind, mentality, heart, consciousness, mind, the mind sense sphere, the mind faculty, consciousness, the consciousness constituent, the mind-consciousness element arising from that: this is said to be ‘with a (volitional) process as condition: consciousness’.
Tattha katamaṃ viññāṇapaccayā nāmaṃ?
Herein, what is ‘with consciousness as condition: mind?’
Vedanākkhandho, saññākkhandho, saṅ­khā­rak­khan­dho—idaṃ vuccati “viññāṇapaccayā nāmaṃ”.
(There is) the feeling constituent, the perception constituent, the (volitional) processes constituent: this is said to be ‘with consciousness as condition: mind’.
Nāmapaccayā phassoti.
‘With mind as condition: contact’.
Tattha katamaṃ nāmaṃ?
Herein, what is ‘mind?’
Ṭhapetvā phassaṃ, vedanākkhandho saññākkhandho saṅ­khā­rak­khan­dho viññā­ṇak­khan­dho—idaṃ vuccati “nāmaṃ”.
Except for contact, (it is) the feeling constituent, the perception constituent, the (volitional) processes constituent, the consciousness constituent: this is said to be ‘mind’.
Tattha katamo nāmapaccayā phasso?
Herein, what is ‘with mind as condition: contact?’
Yo phasso phusanā samphusanā samphusitattaṃ— ayaṃ vuccati “nāmapaccayā phasso” … pe …
That which is contact, contacting, close contacting, the state of being in close contact: this is said to be ‘with mind as condition: contact’.
Herein, what is ‘with contact as condition: feeling?’
That which is mental agreeableness, mental pleasure, pleasant and agreeable experience born of contact with the mind, pleasant and agreeable feeling born of contact with the mind: this is said to be ‘with contact as condition: feeling’.
Herein, what is ‘with feeling as condition: craving?’
That which is passion, passionateness, fawning, compliance, enjoyment, passionate enjoyment, passionateness of mind: this is said to be ‘with feeling as condition: craving’.
Herein, what is ‘with craving as condition: attachment?’
That which is (wrong) view, resorting to (wrong) view, the jungle of (wrong) view, the wilderness of (wrong) view, the distortion of (wrong) view, the agitation of (wrong) view, the fetter of (wrong) view, obsession, tenacity, inclination, grasping, bad path, wrong road, the state of being wrong, within the heretical sphere, obsession with what is perverse: this is said to be ‘with craving as condition: attachment’.
Herein, what is ‘with attachment as condition: continuation?’
Except for attachment, (it is) the feeling constituent, the perception constituent, the (volitional) processes constituent, the consciousness constituent: this is said to be ‘with attachment as condition: continuation’.
Herein, what is ‘with continuation as condition: birth?’
That which for various things is birth, being born, return, turning up, manifestation: this is said to be ‘with continuation as condition: birth’.
Herein, what is ‘with birth as condition: ageing, death?’
There is ageing, there is death.
Herein, what is ‘ageing?’
For various things (there is) ageing, agedness, the dwindling away of the life span: this is said to be ‘ageing’.
Herein, what is ‘death?’
For various things (there is) destruction, decay, a breaking up, a complete breaking up, impermanence, a disappearance: this is called ‘death’.
Thus, this is ageing and this is death.
...
So there is an origination of this whole mass of suffering, and so there is an association with this whole mass of suffering, a meeting with it, a connection with it, a manifestation of it.
tena vuccati “evametassa kevalassa duk­khak­khan­dhassa samudayo hotī”ti.
This is said to be ‘the origination of this whole mass of suffering’.
(2:2)
Tasmiṃ samaye avijjāpaccayā saṅkhāro, saṅ­khā­ra­pac­cayā viññāṇaṃ, viññāṇapaccayā nāmarūpaṃ, nāmarū­papaccayā chaṭṭhāyatanaṃ, chaṭ­ṭhā­yata­napaccayā phasso, phassapaccayā vedanā, vedanāpaccayā taṇhā, taṇhāpaccayā upādānaṃ, upādānapaccayā bhavo, bhavapaccayā jāti, jātipaccayā jarāmaraṇaṃ.
At that time with ignorance as condition there is a (volitional) process, with a (volitional) process as condition: consciousness, with consciousness as condition: mind and bodily form, with mind and bodily form as condition: the sixth sense sphere, with the sixth sense sphere as condition: contact, with contact as condition: feeling, with feeling as condition: craving, with craving as condition: attachment, with attachment as condition: continuation, with continuation as condition: birth, with birth as condition: ageing, death,
Evametassa kevalassa duk­khak­khan­dhassa samudayo hoti.
and so there is an origination of this whole mass of suffering.
Tattha katamā avijjā?
Herein, what is ‘ignorance’?
Yaṃ aññāṇaṃ adassanaṃ … pe … avijjālaṅgī moho akusalamūlaṃ—ayaṃ vuccati “avijjā”.
That which is a lack of knowledge, a lack of seeing, a lack of penetration,a lack of recognition, a lack of awakening, a lack of realisation, a lack of comprehension, a lack of fathoming, a lack of consideration, a lack of reflection, a lack of perception, poor intelligence, foolishness, a lack of full knowledge, delusion, deception, confusion, ignorance, the flood of ignorance, the yoke of ignorance, the tendency to ignorance, the pervasion of ignorance, the barrier of ignorance, delusion, the root of unwholesomeness: this is said to be ‘ignorance’.
Tattha katamo avijjāpaccayā saṅkhāro?
Herein, what is ‘with ignorance as condition there is a (volitional) process?’
Yā cetanā sañcetanā sañ­cetayi­tat­taṃ— ayaṃ vuccati “avijjāpaccayā saṅkhāro”.
That which is volition, intention, intentionality: this is said to be ‘with ignorance as condition there is a (volitional) process’.
Tattha katamaṃ saṅ­khā­ra­pac­cayā viññāṇaṃ?
Herein, what is ‘with a (volitional) process as condition: consciousness?’
Yaṃ cittaṃ mano mānasaṃ … pe … tajjā­mano­viñ­ñā­ṇa­dhātu—idaṃ vuccati “saṅ­khā­ra­pac­cayā viññāṇaṃ”.
That which is thought, mind, mentality, heart, consciousness, mind, the mind sense sphere, the mind faculty, consciousness, the consciousness constituent, the mind-consciousness element arising from that: this is said to be ‘with a (volitional) process as condition: consciousness’.
Tattha katamaṃ viññāṇapaccayā nāmarūpaṃ?
Herein, what is ‘with consciousness as condition: mind and bodily form?’
Atthi nāmaṃ, atthi rūpaṃ.
There is mind, there is bodily form.
Tattha katamaṃ nāmaṃ?
Herein, what is ‘mind?’
Vedanākkhandho, saññākkhandho, saṅ­khā­rak­khan­dho—idaṃ vuccati “nāmaṃ”.
(There is) the feeling constituent, the perception constituent, the (volitional) processes constituent: this is said to be ‘mind’.
Tattha katamaṃ rūpaṃ?
Herein, what is ‘bodily form?’
­Cak­khā­ya­tanassa upacayo, sotāyatanassa upacayo, ghānāyatanassa upacayo, jivhāyatanassa upacayo, kāyāyatanassa upacayo, yaṃ vā panaññampi atthi rūpaṃ cittajaṃ cittahetukaṃ citta­sa­muṭṭhā­naṃ—idaṃ vuccati “rūpaṃ”.
The accumulation (that produces) the eye sense sphere, the accumulation (that produces) the ear sense sphere, the accumulation (that produces) the nose sense sphere, the accumulation (that produces) the tongue sense sphere, the accumulation (that produces) the body sense sphere, or whatever other bodily form there is born of mind, rooted in mind, originating in mind: this is said to be ‘bodily form’.
Iti idañca nāmaṃ, idañca rūpaṃ.
Thus, this is mind and this is bodily form.
Idaṃ vuccati “viññāṇapaccayā nāmarūpaṃ”.
This is said to be ‘with consciousness as condition: mind and bodily form’.
Nāmarū­papaccayā chaṭ­ṭhāyata­nanti.
‘With mind and bodily form as condition: the sixth sense sphere’.
Atthi nāmaṃ, atthi rūpaṃ.
There is mind, there is bodily form.
Tattha katamaṃ nāmaṃ?
Herein, what is ‘mind?’
Vedanākkhandho, saññākkhandho, saṅ­khā­rak­khan­dho—idaṃ vuccati “nāmaṃ”.
(There is) the feeling constituent, the perception constituent, the (volitional) processes constituent: this is said to be ‘mind’.
Tattha katamaṃ rūpaṃ?
Herein, what is ‘bodily form?’
Yaṃ rūpaṃ nissāya mano­viñ­ñā­ṇa­dhātu vattati—idaṃ vuccati “rūpaṃ”.
That bodily form dependent on which mind-consciousness element exists: this is said to be ‘bodily form’.
Iti idañca nāmaṃ, idañca rūpaṃ.
Thus, this is mind and this is bodily form.
Idaṃ vuccati “nāmarūpaṃ”.
This is said to be ‘with consciousness as condition: mind and bodily form’.
Tattha katamaṃ nāmarū­papaccayā chaṭṭhāyatanaṃ?
Herein, what is ‘with mind and bodily form as condition: the sixth sense sphere?’
Yaṃ cittaṃ mano mānasaṃ … pe … tajjā­mano­viñ­ñā­ṇa­dhātu—idaṃ vuccati “nāmarū­papaccayā chaṭṭhāyatanaṃ”.
That which is thought, mind, mentality, heart, consciousness, mind, the mind sense sphere, the mind faculty, consciousness, the consciousness constituent, the mind-consciousness element arising from that: this is said to be ‘with mind and bodily form as condition: the sixth sense sphere’.
Tattha katamo chaṭ­ṭhā­yata­napaccayā phasso?
Herein, what is ‘with the sixth sense sphere as condition: contact?’
Yo phasso phusanā samphusanā samphusitattaṃ—ayaṃ vuccati “chaṭ­ṭhā­yata­napaccayā phasso” … pe …
That which is contact, contacting, close contacting, the state of being in close contact: this is said to be ‘with the sixth sense sphere as condition: contact’.
Herein, what is ‘with contact as condition: feeling?’
That which is mental agreeableness, mental pleasure, pleasant and agreeable experience born of contact with the mind, pleasant and agreeable feeling born of contact with the mind: this is said to be ‘with contact as condition: feeling’.
Herein, what is ‘with feeling as condition: craving?’
That which is passion, passionateness, fawning, compliance, enjoyment, passionate enjoyment, passionateness of mind: this is said to be ‘with feeling as condition: craving’.
Herein, what is ‘with craving as condition: attachment?’
That which is (wrong) view, resorting to (wrong) view, the jungle of (wrong) view, the wilderness of (wrong) view, the distortion of (wrong) view, the agitation of (wrong) view, the fetter of (wrong) view, obsession, tenacity, inclination, grasping, bad path, wrong road, the state of being wrong, within the heretical sphere, obsession with what is perverse: this is said to be ‘with craving as condition: attachment’.
Herein, what is ‘with attachment as condition: continuation?’
Except for attachment, (it is) the feeling constituent, the perception constituent, the (volitional) processes constituent, the consciousness constituent: this is said to be ‘with attachment as condition: continuation’.
Herein, what is ‘with continuation as condition: birth?’
That which for various things is birth, being born, return, turning up, manifestation: this is said to be ‘with continuation as condition: birth’.
Herein, what is ‘with birth as condition: ageing, death?’
There is ageing, there is death.
Herein, what is ‘ageing?’
For various things (there is) ageing, agedness, the dwindling away of the life span: this is said to be ‘ageing’.
Herein, what is ‘death?’
For various things (there is) destruction, decay, a breaking up, a complete breaking up, impermanence, a disappearance: this is called ‘death’.
Thus, this is ageing and this is death,
...
...
So there is an origination of this whole mass of suffering, and so there is an association with this whole mass of suffering, a meeting with it, a connection with it, a manifestation of it.
tena vuccati “evametassa kevalassa duk­khak­khan­dhassa samudayo hotī”ti.
This is said to be ‘the origination of this whole mass of suffering’.
(3:3)
Tasmiṃ samaye avijjāpaccayā saṅkhāro, saṅ­khā­ra­pac­cayā viññāṇaṃ, viññāṇapaccayā nāmarūpaṃ, nāmarū­papaccayā saḷāyatanaṃ, chaṭ­ṭhā­yata­napaccayā phasso, phassapaccayā vedanā, vedanāpaccayā taṇhā, taṇhāpaccayā upādānaṃ, upādānapaccayā bhavo, bhavapaccayā jāti, jātipaccayā jarāmaraṇaṃ.
At that time with ignorance as condition there is a (volitional) process, with a (volitional) process as condition: consciousness, with consciousness as condition: mind and bodily form, with mind and bodily form as condition: the six sense spheres, with the sixth sense sphere as condition: contact, with contact as condition: feeling, with feeling as condition: craving, with craving as condition: attachment, with attachment as condition: continuation, with continuation as condition: birth, with birth as condition: ageing, death,
Evametassa kevalassa duk­khak­khan­dhassa samudayo hoti.
and so there is an origination of this whole mass of suffering.
Tattha katamā avijjā?
Herein, what is ‘ignorance’?
Yaṃ aññāṇaṃ adassanaṃ … pe … avijjālaṅgī moho akusalamūlaṃ—ayaṃ vuccati “avijjā”.
That which is a lack of knowledge, a lack of seeing, a lack of penetration,a lack of recognition, a lack of awakening, a lack of realisation, a lack of comprehension, a lack of fathoming, a lack of consideration, a lack of reflection, a lack of perception, poor intelligence, foolishness, a lack of full knowledge, delusion, deception, confusion, ignorance, the flood of ignorance, the yoke of ignorance, the tendency to ignorance, the pervasion of ignorance, the barrier of ignorance, delusion, the root of unwholesomeness: this is said to be ‘ignorance’.
Tattha katamo avijjāpaccayā saṅkhāro?
Herein, what is ‘with ignorance as condition there is a (volitional) process?’
Yā cetanā sañcetanā sañ­cetayi­tat­taṃ— ayaṃ vuccati “avijjāpaccayā saṅkhāro”.
That which is volition, intention, intentionality: this is said to be ‘with ignorance as condition there is a (volitional) process’.
Tattha katamaṃ saṅ­khā­ra­pac­cayā viññāṇaṃ?
Herein, what is ‘with a (volitional) process as condition: consciousness?’
Yaṃ cittaṃ mano mānasaṃ … pe … tajjā­mano­viñ­ñā­ṇa­dhātu—idaṃ vuccati “saṅ­khā­ra­pac­cayā viññāṇaṃ”.
That which is thought, mind, mentality, heart, consciousness, mind, the mind sense sphere, the mind faculty, consciousness, the consciousness constituent, the mind-consciousness element arising from that: this is said to be ‘with a (volitional) process as condition: consciousness’.
Tattha katamaṃ viññāṇapaccayā nāmarūpaṃ?
Herein, what is ‘with consciousness as condition: mind and bodily form?’
Atthi nāmaṃ, atthi rūpaṃ.
There is mind, there is bodily form.
Tattha katamaṃ nāmaṃ?
Herein, what is ‘mind?’
Vedanākkhandho, saññākkhandho, saṅ­khā­rak­khan­dho—idaṃ vuccati “nāmaṃ”.
(There is) the feeling constituent, the perception constituent, the (volitional) processes constituent: this is said to be ‘mind’.
Tattha katamaṃ rūpaṃ?
Herein, what is ‘bodily form?’
­Cak­khā­ya­tanassa upacayo, sotāyatanassa upacayo, ghānāyatanassa upacayo, jivhāyatanassa upacayo, kāyāyatanassa upacayo, yaṃ vā panaññampi atthi rūpaṃ cittajaṃ cittahetukaṃ citta­sa­muṭṭhā­naṃ—idaṃ vuccati “rūpaṃ”.
The accumulation (that produces) the eye sense sphere, the accumulation (that produces) the ear sense sphere, the accumulation (that produces) the nose sense sphere, the accumulation (that produces) the tongue sense sphere, the accumulation (that produces) the body sense sphere, or whatever other bodily form there is born of mind, rooted in mind, originating in mind: this is said to be ‘bodily form’.
Iti idañca nāmaṃ, idañca rūpaṃ.
Thus, this is mind and this is bodily form.
Idaṃ vuccati “viññāṇapaccayā nāmarūpaṃ”.
This is said to be ‘with consciousness as condition: mind and bodily form’.
Nāmarū­papaccayā saḷāyatananti.
‘With mind and bodily form as condition: the six sense spheres’.
Atthi nāmaṃ, atthi rūpaṃ.
There is mind, there is bodily form.
Tattha katamaṃ nāmaṃ?
Herein, what is ‘mind?’
Vedanākkhandho, saññākkhandho, saṅ­khā­rak­khan­dho—idaṃ vuccati “nāmaṃ”.
(There is) the feeling constituent, the perception constituent, the (volitional) processes constituent: this is said to be ‘mind’.
Tattha katamaṃ rūpaṃ?
Herein, what is ‘bodily form?’
Cattāro ca mahābhūtā, yañca rūpaṃ nissāya mano­viñ­ñā­ṇa­dhātu vattati—idaṃ vuccati “rūpaṃ”.
(There are) the four great entities, and that bodily form dependent on which mind-consciousness element exists: this is said to be ‘bodily form’.
Iti idañca nāmaṃ, idañca rūpaṃ.
Thus, this is mind and this is bodily form.
Idaṃ vuccati “nāmarūpaṃ”.
This is said to be ‘mind and bodily form’.
Tattha katamaṃ nāmarū­papaccayā saḷāyatanaṃ?
Herein, what is ‘with mind and bodily form as condition: the six sense spheres?’
Cakkhāyatanaṃ, sotāyatanaṃ, ghānāyatanaṃ, jivhāyatanaṃ, kāyāyatanaṃ, manāyatanaṃ—
(There is the) eye sense sphere, ear sense sphere, nose sense sphere, tongue sense sphere, body sense sphere, mind sense sphere.
idaṃ vuccati “nāmarū­papaccayā saḷāyatanaṃ”.
This is said to be ‘with mind and bodily form as condition: the six sense spheres’.
Tattha katamo chaṭ­ṭhā­yata­napaccayā phasso?
Herein, what is ‘with the sixth sense sphere as condition: contact?’
Yo phasso phusanā samphusanā samphusitattaṃ—ayaṃ vuccati “chaṭ­ṭhā­yata­napaccayā phasso” … pe …
That which is contact, contacting, close contacting, the state of being in close contact: this is said to be ‘with the sixth sense sphere as condition: contact’.
Herein, what is ‘with contact as condition: feeling?’
That which is mental agreeableness, mental pleasure, pleasant and agreeable experience born of contact with the mind, pleasant and agreeable feeling born of contact with the mind: this is said to be ‘with contact as condition: feeling’.
Herein, what is ‘with feeling as condition: craving?’
That which is passion, passionateness, fawning, compliance, enjoyment, passionate enjoyment, passionateness of mind: this is said to be ‘with feeling as condition: craving’.
Herein, what is ‘with craving as condition: attachment?’
That which is (wrong) view, resorting to (wrong) view, the jungle of (wrong) view, the wilderness of (wrong) view, the distortion of (wrong) view, the agitation of (wrong) view, the fetter of (wrong) view, obsession, tenacity, inclination, grasping, bad path, wrong road, the state of being wrong, within the heretical sphere, obsession with what is perverse: this is said to be ‘with craving as condition: attachment’.
Herein, what is ‘with attachment as condition: continuation?’
Except for attachment, (it is) the feeling constituent, the perception constituent, the (volitional) processes constituent, the consciousness constituent: this is said to be ‘with attachment as condition: continuation’.
Herein, what is ‘with continuation as condition: birth?’
That which for various things is birth, being born, return, turning up, manifestation: this is said to be ‘with continuation as condition: birth’.
Herein, what is ‘with birth as condition: ageing, death?’
There is ageing, there is death.
Herein, what is ‘ageing?’
For various things (there is) ageing, agedness, the dwindling away of the life span: this is said to be ‘ageing’.
Herein, what is ‘death?’
For various things (there is) destruction, decay, a breaking up, a complete breaking up, impermanence, a disappearance: this is called ‘death’.
Thus, this is ageing and this is death,
...
So there is an origination of this whole mass of suffering, and so there is an association with this whole mass of suffering, a meeting with it, a connection with it, a manifestation of it.
tena vuccati “evametassa kevalassa duk­khak­khan­dhassa samudayo hotī”ti.
This is said to be ‘the origination of this whole mass of suffering’.
(4:4)
Pac­ca­ya­catuk­kaṃ.
The Conditions Tetrad

6.2.6 - The Roots Tetrad 2.6 - Hetucatukka


2.6. Hetucatukka
2.6. The Roots Tetrad
Tasmiṃ samaye avijjāpaccayā saṅkhāro avijjāhetuko, saṅ­khā­ra­pac­cayā viññāṇaṃ saṅ­khā­ra­hetukaṃ, viññāṇapaccayā nāmaṃ viññāṇahetukaṃ, nāmapaccayā chaṭṭhāyatanaṃ nāmahetukaṃ, chaṭ­ṭhā­yata­napaccayā phasso chaṭ­ṭhā­yatana­hetuko, phassapaccayā vedanā phassahetukā, vedanāpaccayā taṇhā vedanāhetukā, taṇhāpaccayā upādānaṃ taṇhāhetukaṃ; upādānapaccayā bhavo, bhavapaccayā jāti, jātipaccayā jarāmaraṇaṃ.
At that time with ignorance as condition there is a (volitional) process rooted in ignorance, with a (volitional) process as condition: consciousness rooted in a (volitional) process, with consciousness as condition: mind rooted in consciousness, with mind as condition: the sixth sense sphere rooted in mind, with the sixth sense sphere as condition: contact rooted in the sixth sense sphere, with contact as condition: feeling rooted in contact, with feeling as condition: craving rooted in feeling, with craving as condition: attachment rooted in craving, with attachment as condition: continuation, with continuation as condition: birth, with birth as condition: ageing, death,
Evametassa kevalassa duk­khak­khan­dhassa samudayo hoti.
and so there is an origination of this whole mass of suffering.
Tattha katamā avijjā?
Herein, what is ‘ignorance’?
Yaṃ aññāṇaṃ adassanaṃ … pe … avijjālaṅgī moho akusalamūlaṃ—ayaṃ vuccati “avijjā”.
That which is a lack of knowledge, a lack of seeing, a lack of penetration, a lack of recognition, a lack of awakening, a lack of realisation, a lack of comprehension, a lack of fathoming, a lack of consideration, a lack of reflection, a lack of perception, poor intelligence, foolishness, a lack of full knowledge, delusion, deception, confusion, ignorance, the flood of ignorance, the yoke of ignorance, the tendency to ignorance, the pervasion of ignorance, the barrier of ignorance, delusion, the root of unwholesomeness: this is said to be ‘ignorance’.
Tattha katamo avijjāpaccayā saṅkhāro avijjāhetuko?
Herein, what is ‘with ignorance as condition there is a (volitional) process rooted in ignorance?’
Yā cetanā sañcetanā sañ­cetayi­tat­taṃ—ayaṃ vuccati “avijjāpaccayā saṅkhāro avijjāhetuko”.
That which is volition, intention, intentionality: this is said to be ‘with ignorance as condition there is a (volitional) process rooted in ignorance’.
Tattha katamaṃ saṅ­khā­ra­pac­cayā viññāṇaṃ saṅ­khā­ra­hetukaṃ?
Herein, what is ‘with a (volitional) process as condition: consciousness rooted in a (volitional) process?’
Yaṃ cittaṃ mano mānasaṃ … pe … tajjā­mano­viñ­ñā­ṇa­dhātu—idaṃ vuccati “saṅ­khā­ra­pac­cayā viññāṇaṃ saṅ­khā­ra­hetukaṃ”.
That which is thought, mind, mentality, heart, consciousness, mind, the mind sense sphere, the mind faculty, consciousness, the consciousness constituent, the mind-consciousness element arising from that: this is said to be ‘with a (volitional) process as condition: consciousness rooted in a (volitional) process’.
Tattha katamaṃ viññāṇapaccayā nāmaṃ viññāṇahetukaṃ?
Herein, what is ‘with consciousness as condition: mind rooted in consciousness?’
Vedanākkhandho, saññākkhandho, saṅ­khā­rak­khan­dho—idaṃ vuccati “viññāṇapaccayā nāmaṃ viññāṇahetukaṃ”.
(There is) the feeling constituent, the perception constituent, the (volitional) processes constituent: this is said to be ‘with consciousness as condition: mind rooted in consciousness’.
Tattha katamaṃ nāmapaccayā chaṭṭhāyatanaṃ nāmahetukaṃ?
Herein, what is ‘with mind as condition: the sixth sense sphere rooted in mind?’
Yaṃ cittaṃ mano mānasaṃ … pe … tajjā­mano­viñ­ñā­ṇa­dhātu—idaṃ vuccati “nāmapaccayā chaṭṭhāyatanaṃ nāmahetukaṃ”.
That which is thought, mind, mentality, heart, consciousness, mind, the mind sense sphere, the mind faculty, consciousness, the consciousness constituent, the mind-consciousness element arising from that: this is said to be ‘with mind as condition: the sixth sense sphere rooted in mind’.
Tattha katamo chaṭ­ṭhā­yata­napaccayā phasso chaṭ­ṭhā­yatana­hetuko?
Herein, what is ‘with the sixth sense sphere as condition: contact rooted in the sixth sense sphere?’
Yo phasso phusanā samphusanā samphusitattaṃ—ayaṃ vuccati “chaṭ­ṭhā­yata­napaccayā phasso chaṭ­ṭhā­yatana­hetuko”.
That which is contact, contacting, close contacting, the state of being in close contact: this is said to be ‘with the sixth sense sphere as condition: contact rooted in the sixth sense sphere’.
Tattha katamā phassapaccayā vedanā phassahetukā?
Herein, what is ‘with contact as condition: feeling rooted in contact?’
Yaṃ cetasikaṃ sātaṃ cetasikaṃ sukhaṃ ceto­samphas­sa­jaṃ sātaṃ sukhaṃ vedayitaṃ ceto­samphas­sajā sātā sukhā vedanā—ayaṃ vuccati “phassapaccayā vedanā phassahetukā”.
That which is mental agreeableness, mental pleasure, pleasant and agreeable experience born of contact with the mind, pleasant and agreeable feeling born of contact with the mind: this is said to be ‘with contact as condition: feeling rooted in contact’.
Tattha katamā vedanāpaccayā taṇhā vedanāhetukā?
Herein, what is ‘with feeling as condition: craving rooted in feeling?’
Yo rāgo sārāgo … pe … cittassa sārāgo—ayaṃ vuccati “vedanāpaccayā taṇhā vedanāhetukā”.
That which is passion, passionateness, fawning, compliance, enjoyment, passionate enjoyment, passionateness of mind: this is said to be ‘with feeling as condition: craving rooted in feeling’.
Tattha katamaṃ taṇhāpaccayā upādānaṃ taṇhāhetukaṃ?
Herein, what is ‘with craving as condition: attachment rooted in craving?’
Yā diṭṭhi diṭṭhigataṃ … pe … titthāyatanaṃ vipari­yāsag­gāho—idaṃ vuccati “taṇhāpaccayā upādānaṃ taṇhāhetukaṃ” … pe …
That which is (wrong) view, resorting to (wrong) view, the jungle of (wrong) view, the wilderness of (wrong) view, the distortion of (wrong) view, the agitation of (wrong) view, the fetter of (wrong) view, obsession, tenacity, inclination, grasping, bad path, wrong road, the state of being wrong, within the heretical sphere, obsession with what is perverse: this is said to be ‘with craving as condition: attachment rooted in craving’.
Herein, what is ‘with attachment as condition: continuation?’
Except for attachment, (it is) the feeling constituent, the perception constituent, the (volitional) processes constituent, the consciousness constituent: this is said to be ‘with attachment as condition: continuation’.
Herein, what is ‘with continuation as condition: birth?’
That which for various things is birth, being born, return, turning up, manifestation: this is said to be ‘with continuation as condition: birth’.
Herein, what is ‘with birth as condition: ageing, death?’
There is ageing, there is death.
Herein, what is ‘ageing?’
For various things (there is) ageing, agedness, the dwindling away of the life span: this is said to be ‘ageing’.
Herein, what is ‘death?’
For various things (there is) destruction, decay, a breaking up, a complete breaking up, impermanence, a disappearance: this is called ‘death’.
Thus, this is ageing and this is death, this is said to be ‘with birth as condition: ageing, death’.
...
So there is an origination of this whole mass of suffering, and so there is an association with this whole mass of suffering, a meeting with it, a connection with it, a manifestation of it.
tena vuccati “evametassa kevalassa duk­khak­khan­dhassa samudayo hotī”ti.
This is said to be ‘the origination of this whole mass of suffering’.
(1:5)
Tasmiṃ samaye avijjāpaccayā saṅkhāro avijjāhetuko, saṅ­khā­ra­pac­cayā viññāṇaṃ saṅ­khā­ra­hetukaṃ, viññāṇapaccayā nāmaṃ viññāṇahetukaṃ, nāmapaccayā phasso nāmahetuko, phassapaccayā vedanā phassahetukā, vedanāpaccayā taṇhā vedanāhetukā, taṇhāpaccayā upādānaṃ taṇhāhetukaṃ; upādānapaccayā bhavo, bhavapaccayā jāti, jātipaccayā jarāmaraṇaṃ.
At that time with ignorance as condition there is a (volitional) process rooted in ignorance, with a (volitional) process as condition: consciousness rooted in a (volitional) process, with consciousness as condition: mind rooted in consciousness, with mind as condition: contact rooted in mind, with contact as condition: feeling rooted in contact, with feeling as condition: craving rooted in feeling, with craving as condition: attachment rooted in craving, with attachment as condition: continuation, with continuation as condition: birth, with birth as condition: ageing, death,
Evametassa kevalassa duk­khak­khan­dhassa samudayo hoti.
and so there is an origination of this whole mass of suffering.
Tattha katamā avijjā?
Herein, what is ‘ignorance’?
Yaṃ aññāṇaṃ adassanaṃ … pe … avijjālaṅgī moho akusalamūlaṃ—ayaṃ vuccati “avijjā”.
That which is a lack of knowledge, a lack of seeing, a lack of penetration, a lack of recognition, a lack of awakening, a lack of realisation, a lack of comprehension, a lack of fathoming, a lack of consideration, a lack of reflection, a lack of perception, poor intelligence, foolishness, a lack of full knowledge, delusion, deception, confusion, ignorance, the flood of ignorance, the yoke of ignorance, the tendency to ignorance, the pervasion of ignorance, the barrier of ignorance, delusion, the root of unwholesomeness: this is said to be ‘ignorance’.
Tattha katamo avijjāpaccayā saṅkhāro avijjāhetuko?
Herein, what is ‘with ignorance as condition there is a (volitional) process rooted in ignorance?’
Yā cetanā sañcetanā sañ­cetayi­tat­taṃ—ayaṃ vuccati “avijjāpaccayā saṅkhāro avijjāhetuko”.
That which is volition, intention, intentionality: this is said to be ‘with ignorance as condition there is a (volitional) process rooted in ignorance’.
Tattha katamaṃ saṅ­khā­ra­pac­cayā viññāṇaṃ saṅ­khā­ra­hetukaṃ?
Herein, what is ‘with a (volitional) process as condition: consciousness rooted in a (volitional) process?’
Yaṃ cittaṃ mano mānasaṃ … pe … tajjā­mano­viñ­ñā­ṇa­dhātu—idaṃ vuccati saṅ­khā­ra­pac­cayā viññāṇaṃ saṅ­khā­ra­hetukaṃ.
That which is thought, mind, mentality, heart, consciousness, mind, the mind sense sphere, the mind faculty, consciousness, the consciousness constituent, the mind-consciousness element arising from that: this is said to be ‘with a (volitional) process as condition: consciousness rooted in a (volitional) process’.
Tattha katamaṃ viññāṇapaccayā nāmaṃ viññāṇahetukaṃ?
Herein, what is ‘with consciousness as condition: mind rooted in consciousness?’
Vedanākkhandho, saññākkhandho, saṅ­khā­rak­khan­dho—idaṃ vuccati “viññāṇapaccayā nāmaṃ viññāṇahetukaṃ”.
(There is) the feeling constituent, the perception constituent, the (volitional) processes constituent: this is said to be ‘with consciousness as condition: mind rooted in consciousness’.
Nāmapaccayā phasso nāmahetukoti.
‘With mind as condition: contact rooted in mind’.
Tattha katamaṃ nāmaṃ?
Herein, what is ‘mind?’
Ṭhapetvā phassaṃ, vedanākkhandho saññākkhandho saṅ­khā­rak­khan­dho viññā­ṇak­khan­dho—idaṃ vuccati “nāmaṃ”.
Except for contact, (it is) the feeling constituent, the perception constituent, the (volitional) processes constituent, the consciousness constituent: this is said to be ‘mind’.
Tattha katamo nāmapaccayā phasso nāmahetuko?
Herein, what is ‘with mind as condition: contact rooted in mind?’
Yo phasso phusanā samphusanā samphusitattaṃ—ayaṃ vuccati “nāmapaccayā phasso nāmahetuko” … pe …
That which is contact, contacting, close contacting, the state of being in close contact: this is said to be ‘with mind as condition: contact rooted in mind.'
...
Herein, what is ‘with contact as condition: feeling?’
That which is mental agreeableness, mental pleasure, pleasant and agreeable experience born of contact with the mind, pleasant and agreeable feeling born of contact with the mind: this is said to be ‘with contact as condition: feeling’.
Herein, what is ‘with feeling as condition: craving?’
That which is passion, passionateness, fawning, compliance, enjoyment, passionate enjoyment, passionateness of mind: this is said to be ‘with feeling as condition: craving’.
Herein, what is ‘with craving as condition: attachment?’
That which is (wrong) view, resorting to (wrong) view, the jungle of (wrong) view, the wilderness of (wrong) view, the distortion of (wrong) view, the agitation of (wrong) view, the fetter of (wrong) view, obsession, tenacity, inclination, grasping, bad path, wrong road, the state of being wrong, within the heretical sphere, obsession with what is perverse: this is said to be ‘with craving as condition: attachment’.
Herein, what is ‘with attachment as condition: continuation?’
Except for attachment, (it is) the feeling constituent, the perception constituent, the (volitional) processes constituent, the consciousness constituent: this is said to be ‘with attachment as condition: continuation’.
Herein, what is ‘with continuation as condition: birth?’
That which for various things is birth, being born, return, turning up, manifestation: this is said to be ‘with continuation as condition: birth’.
Herein, what is ‘with birth as condition: ageing, death?’
There is ageing, there is death.
Herein, what is ‘ageing?’
For various things (there is) ageing, agedness, the dwindling away of the life span: this is said to be ‘ageing’.
Herein, what is ‘death?’
For various things (there is) destruction, decay, a breaking up, a complete breaking up, impermanence, a disappearance: this is called ‘death’.
Thus, this is ageing and this is death,
...
So there is an origination of this whole mass of suffering, and so there is an association with this whole mass of suffering, a meeting with it, a connection with it, a manifestation of it.
tena vuccati “evametassa kevalassa duk­khak­khan­dhassa samudayo hotī”ti.
This is said to be ‘the origination of this whole mass of suffering’.
(2:6)
Tasmiṃ samaye avijjāpaccayā saṅkhāro avijjāhetuko, saṅ­khā­ra­pac­cayā viññāṇaṃ saṅ­khā­ra­hetukaṃ, viññāṇapaccayā nāmarūpaṃ viññāṇahetukaṃ, nāmarū­papaccayā chaṭṭhāyatanaṃ nāmarū­pa­hetu­kaṃ, chaṭ­ṭhā­yata­napaccayā phasso chaṭ­ṭhā­yatana­hetuko, phassapaccayā vedanā phassahetukā, vedanāpaccayā taṇhā vedanāhetukā, taṇhāpaccayā upādānaṃ taṇhāhetukaṃ; upādānapaccayā bhavo, bhavapaccayā jāti, jātipaccayā jarāmaraṇaṃ.
At that time with ignorance as condition there is a (volitional) process rooted in ignorance, with a (volitional) process as condition: consciousness rooted in a (volitional) process, with consciousness as condition: mind and bodily form rooted in consciousness, with mind and bodily form as condition: the sixth sense sphere rooted in mind and bodily form, with the sixth sense sphere as condition: contact rooted in the sixth sense sphere, with contact as condition: feeling rooted in contact, with feeling as condition: craving rooted in feeling, with craving as condition: attachment rooted in craving, with attachment as condition: continuation, with continuation as condition: birth, with birth as condition: ageing, death,
Evametassa kevalassa duk­khak­khan­dhassa samudayo hoti.
and so there is an origination of this whole mass of suffering.
Tattha katamā avijjā?
Herein, what is ‘ignorance’?
Yaṃ aññāṇaṃ adassanaṃ … pe … avijjālaṅgī moho akusalamūlaṃ—ayaṃ vuccati “avijjā”.
That which is a lack of knowledge, a lack of seeing, a lack of penetration, a lack of recognition, a lack of awakening, a lack of realisation, a lack of comprehension, a lack of fathoming, a lack of consideration, a lack of reflection, a lack of perception, poor intelligence, foolishness, a lack of full knowledge, delusion, deception, confusion, ignorance, the flood of ignorance, the yoke of ignorance, the tendency to ignorance, the pervasion of ignorance, the barrier of ignorance, delusion, the root of unwholesomeness: this is said to be ‘ignorance’.
Tattha katamo avijjāpaccayā saṅkhāro avijjāhetuko?
Herein, what is ‘with ignorance as condition there is a (volitional) process rooted in ignorance?’
Yā cetanā sañcetanā sañ­cetayi­tat­taṃ—ayaṃ vuccati “avijjāpaccayā saṅkhāro avijjāhetuko”.
That which is volition, intention, intentionality: this is said to be ‘with ignorance as condition there is a (volitional) process rooted in ignorance’.
Tattha katamaṃ saṅ­khā­ra­pac­cayā viññāṇaṃ saṅ­khā­ra­hetukaṃ?
Herein, what is ‘with a (volitional) process as condition: consciousness rooted in a (volitional) process?’
Yaṃ cittaṃ mano mānasaṃ … pe … tajjā­mano­viñ­ñā­ṇa­dhātu—idaṃ vuccati “saṅ­khā­ra­pac­cayā viññāṇaṃ saṅ­khā­ra­hetukaṃ”.
That which is thought, mind, mentality, heart, consciousness, mind, the mind sense sphere, the mind faculty, consciousness, the consciousness constituent, the mind-consciousness element arising from that: this is said to be ‘with a (volitional) process as condition: consciousness rooted in a (volitional) process’.
Tattha katamaṃ viññāṇapaccayā nāmarūpaṃ viññāṇahetukaṃ?
Herein, what is ‘with consciousness as condition: mind rooted in consciousness?’
Atthi nāmaṃ, atthi rūpaṃ.
There is mind, there is bodily form.
Tattha katamaṃ nāmaṃ?
Herein, what is ‘mind?’
Vedanākkhandho, saññākkhandho, saṅ­khā­rak­khan­dho— idaṃ vuccati “nāmaṃ”.
(There is) the feeling constituent, the perception constituent, the (volitional) processes constituent: this is said to be ‘mind’.
Tattha katamaṃ rūpaṃ?
Herein, what is ‘bodily form?’
­Cak­khā­ya­tanassa upacayo, sotāyatanassa upacayo, ghānāyatanassa upacayo, jivhāyatanassa upacayo, kāyāyatanassa upacayo, yaṃ vā panaññampi atthi rūpaṃ cittajaṃ cittahetukaṃ citta­sa­muṭṭhā­naṃ—idaṃ vuccati “rūpaṃ”.
(There are) the four great entities, and the bodily form attached to the four great entities: this is said to be ‘bodily form’.
Iti idañca nāmaṃ, idañca rūpaṃ.
Thus, this is mind and this is bodily form.
Idaṃ vuccati “viññāṇapaccayā nāmarūpaṃ viññāṇahetukaṃ”.
This is said to be ‘with consciousness as condition: mind rooted in consciousness’.
Nāmarū­papaccayā chaṭṭhāyatanaṃ nāmarū­pa­hetu­kanti.
‘With mind and bodily form as condition: the sixth sense sphere rooted in mind and bodily form’.
Atthi nāmaṃ, atthi rūpaṃ.
There is mind, there is bodily form.
Tattha katamaṃ nāmaṃ?
Herein, what is ‘mind?’
Vedanākkhandho, saññākkhandho, saṅ­khā­rak­khan­dho—
(There is) the feeling constituent, the perception constituent, the (volitional) processes constituent.
idaṃ vuccati “nāmaṃ”.
This is said to be ‘mind’.
Tattha katamaṃ rūpaṃ?
Herein, what is ‘bodily form?’
Yaṃ rūpaṃ nissāya mano­viñ­ñā­ṇa­dhātu vattati—idaṃ vuccati “rūpaṃ”.
That bodily form dependent on which mind-consciousness element exists: this is said to be ‘bodily form’.
Iti idañca nāmaṃ, idañca rūpaṃ.
Thus, this is mind and this is bodily form.
Idaṃ vuccati “nāmarūpaṃ”.
This is said to be ‘mind and bodily form’.
Tattha katamaṃ nāmarū­papaccayā chaṭṭhāyatanaṃ nāmarū­pa­hetu­kaṃ?
Herein, what is ‘with mind and bodily form as condition: the sixth sense sphere rooted in mind?’
Yaṃ cittaṃ mano mānasaṃ … pe … tajjā­mano­viñ­ñā­ṇa­dhātu—idaṃ vuccati “nāmarū­papaccayā chaṭṭhāyatanaṃ nāmarū­pa­hetu­kaṃ”.
That which is thought, mind, mentality, heart, consciousness, mind, the mind sense sphere, the mind faculty, consciousness, the consciousness constituent, the mind-consciousness element arising from that: this is said to be ‘with mind and bodily form as condition: the sixth sense sphere rooted in mind’.
Tattha katamo chaṭ­ṭhā­yata­napaccayā phasso chaṭ­ṭhā­yatana­hetuko?
Herein, what is ‘with the sixth sense sphere as condition: contact rooted in the sixth sense sphere?’
Yo phasso phusanā samphusanā samphusitattaṃ—ayaṃ vuccati “chaṭ­ṭhā­yata­napaccayā phasso chaṭ­ṭhā­yatana­hetuko” … pe …
That which is contact, contacting, close contacting, the state of being in close contact: this is said to be ‘with the sixth sense sphere as condition: contact rooted in the sixth sense sphere’.
Herein, what is ‘with contact as condition: feeling rooted in contact?’
That which is mental agreeableness, mental pleasure, pleasant and agreeable experience born of contact with the mind, pleasant and agreeable feeling born of contact with the mind: this is said to be ‘with contact as condition: feeling rooted in contact’.
Herein, what is ‘with feeling as condition: craving rooted in feeling?’
That which is passion, passionateness, fawning, compliance, enjoyment, passionate enjoyment, passionateness of mind: this is said to be ‘with feeling as condition: craving rooted in feeling’.
Herein, what is ‘with craving as condition: attachment rooted in craving?’
That which is (wrong) view, resorting to (wrong) view, the jungle of (wrong) view, the wilderness of (wrong) view, the distortion of (wrong) view, the agitation of (wrong) view, the fetter of (wrong) view, obsession, tenacity, inclination, grasping, bad path, wrong road, the state of being wrong, within the heretical sphere, obsession with what is perverse: this is said to be ‘with craving as condition: attachment rooted in craving’.
Herein, what is ‘with attachment as condition: continuation?’
Except for attachment, (it is) the feeling constituent, the perception constituent, the (volitional) processes constituent, the consciousness constituent: this is said to be ‘with attachment as condition: continuation’.
Herein, what is ‘with continuation as condition: birth?’
That which for various things is birth, being born, return, turning up, manifestation: this is said to be ‘with continuation as condition: birth’.
Herein, what is ‘with birth as condition: ageing, death?’
There is ageing, there is death.
Herein, what is ‘ageing?’
For various things (there is) ageing, agedness, the dwindling away of the life span: this is said to be ‘ageing’.
Herein, what is ‘death?’
For various things (there is) destruction, decay, a breaking up, a complete breaking up, impermanence, a disappearance: this is called ‘death’.
Thus, this is ageing and this is death,
...
So there is an origination of this whole mass of suffering, and so there is an association with this whole mass of suffering, a meeting with it, a connection with it, a manifestation of it.
tena vuccati “evametassa kevalassa duk­khak­khan­dhassa samudayo hotī”ti.
This is said to be ‘the origination of this whole mass of suffering’.
(3:7)
Tasmiṃ samaye avijjāpaccayā saṅkhāro avijjāhetuko, saṅ­khā­ra­pac­cayā viññāṇaṃ saṅ­khā­ra­hetukaṃ viññāṇapaccayā nāmarūpaṃ viññāṇahetukaṃ, nāmarū­papaccayā saḷāyatanaṃ nāmarū­pa­hetu­kaṃ, chaṭ­ṭhā­yata­napaccayā phasso chaṭ­ṭhā­yatana­hetuko, phassapaccayā vedanā phassahetukā, vedanāpaccayā taṇhā vedanāhetukā, taṇhāpaccayā upādānaṃ taṇhāhetukaṃ; upādānapaccayā bhavo, bhavapaccayā jāti, jātipaccayā jarāmaraṇaṃ.
At that time with ignorance as condition there is a (volitional) process rooted in ignorance, with a (volitional) process as condition: consciousness rooted in a (volitional) process, with consciousness as condition: mind and bodily form rooted in consciousness, with mind and bodily form as condition: the six sense spheres rooted in mind and bodily form, with the sixth sense sphere as condition: contact rooted in the sixth sense sphere, with contact as condition: feeling rooted in contact, with feeling as condition: craving rooted in feeling, with craving as condition: attachment rooted in craving, with attachment as condition: continuation, with continuation as condition: birth, with birth as condition: ageing, death,
Evametassa kevalassa duk­khak­khan­dhassa samudayo hoti.
and so there is an origination of this whole mass of suffering.
Tattha katamā avijjā?
Herein, what is ‘ignorance’?
Yaṃ aññāṇaṃ adassanaṃ … pe … avijjālaṅgī moho akusalamūlaṃ—ayaṃ vuccati “avijjā”.
That which is a lack of knowledge, a lack of seeing, a lack of penetration, a lack of recognition, a lack of awakening, a lack of realisation, a lack of comprehension, a lack of fathoming, a lack of consideration, a lack of reflection, a lack of perception, poor intelligence, foolishness, a lack of full knowledge, delusion, deception, confusion, ignorance, the flood of ignorance, the yoke of ignorance, the tendency to ignorance, the pervasion of ignorance, the barrier of ignorance, delusion, the root of unwholesomeness: this is said to be ‘ignorance’.
Tattha katamo avijjāpaccayā saṅkhāro avijjāhetuko?
Herein, what is ‘with ignorance as condition there is a (volitional) process rooted in ignorance?’
Yā cetanā sañcetanā sañ­cetayi­tat­taṃ—ayaṃ vuccati “avijjāpaccayā saṅkhāro avijjāhetuko”.
That which is volition, intention, intentionality: this is said to be ‘with ignorance as condition there is a (volitional) process rooted in ignorance’.
Tattha katamaṃ saṅ­khā­ra­pac­cayā viññāṇaṃ saṅ­khā­ra­hetukaṃ?
Herein, what is ‘with a (volitional) process as condition: consciousness rooted in a (volitional) process?’
Yaṃ cittaṃ mano mānasaṃ … pe … tajjā­mano­viñ­ñā­ṇa­dhātu—idaṃ vuccati “saṅ­khā­ra­pac­cayā viññāṇaṃ saṅ­khā­ra­hetukaṃ”.
That which is thought, mind, mentality, heart, consciousness, mind, the mind sense sphere, the mind faculty, consciousness, the consciousness constituent, the mind-consciousness element arising from that: this is said to be ‘with a (volitional) process as condition: consciousness rooted in a (volitional) process’.
Tattha katamaṃ viññāṇapaccayā nāmarūpaṃ viññāṇahetukaṃ?
Herein, what is ‘with consciousness as condition: mind and bodily form rooted in consciousness?’
Atthi nāmaṃ, atthi rūpaṃ.
There is mind, there is bodily form.
Tattha katamaṃ nāmaṃ?
Herein, what is ‘mind?’
Vedanākkhandho, saññākkhandho, saṅ­khā­rak­khan­dho— idaṃ vuccati “nāmaṃ”.
(There is) the feeling constituent, the perception constituent, the (volitional) processes constituent: this is said to be ‘mind’.
Tattha katamaṃ rūpaṃ?
Herein, what is ‘bodily form?’
­Cak­khā­ya­tanassa upacayo, sotāyatanassa upacayo, ghānāyatanassa upacayo, jivhāyatanassa upacayo, kāyāyatanassa upacayo, yaṃ vā panaññampi atthi rūpaṃ cittajaṃ cittahetukaṃ citta­sa­muṭṭhā­naṃ—idaṃ vuccati “rūpaṃ”.
The accumulation (that produces) the eye sense sphere, the accumulation (that produces) the ear sense sphere, the accumulation (that produces) the nose sense sphere, the accumulation (that produces) the tongue sense sphere, the accumulation (that produces) the body sense sphere, or whatever other bodily form there is born of mind, rooted in mind, originating in mind: this is said to be ‘bodily form’.
Iti idañca nāmaṃ, idañca rūpaṃ.
Thus, this is mind and this is bodily form.
Idaṃ vuccati “viññāṇapaccayā nāmarūpaṃ viññāṇahetukaṃ”.
This is said to be ‘with consciousness as condition: mind and bodily form rooted in consciousness’.
Nāmarū­papaccayā saḷāyatanaṃ nāmarū­pa­hetu­kanti.
‘With mind and bodily form as condition: the six sense spheres rooted in mind and bodily form’.
Atthi nāmaṃ, atthi rūpaṃ.
There is mind, there is bodily form.
Tattha katamaṃ nāmaṃ?
Herein, what is ‘mind?’
Vedanākkhandho, saññākkhandho, saṅ­khā­rak­khan­dho—idaṃ vuccati “nāmaṃ”.
(There is) the feeling constituent, the perception constituent, the (volitional) processes constituent: this is said to be ‘mind’.
Tattha katamaṃ rūpaṃ?
Herein, what is ‘bodily form?’
Cattāro ca mahābhūtā, yañca rūpaṃ nissāya mano­viñ­ñā­ṇa­dhātu vattati—idaṃ vuccati “rūpaṃ”.
(There are) the four great entities, and that bodily form dependent on which mind-consciousness element exists: this is said to be ‘bodily form’.
Iti idañca nāmaṃ, idañca rūpaṃ.
Thus, this is mind and this is bodily form.
Idaṃ vuccati “nāmarūpaṃ”.
This is said to be ‘mind and bodily form’.
Tattha katamaṃ nāmarū­papaccayā saḷāyatanaṃ nāmarū­pa­hetu­kaṃ?
Herein, what is ‘with mind and bodily form as condition: the six sense spheres rooted in mind and bodily form?’
Cakkhāyatanaṃ, sotāyatanaṃ, ghānāyatanaṃ, jivhāyatanaṃ, kāyāyatanaṃ, manāyatanaṃ—
(There is the) eye sense sphere, ear sense sphere, nose sense sphere, tongue sense sphere, body sense sphere, mind sense sphere.
idaṃ vuccati “nāmarū­papaccayā saḷāyatanaṃ nāmarū­pa­hetu­kaṃ”.
This is said to be ‘with mind and bodily form as condition: the six sense spheres rooted in mind and bodily form’.
Tattha katamo chaṭ­ṭhā­yata­napaccayā phasso chaṭ­ṭhā­yatana­hetuko?
Herein, what is ‘with the sixth sense sphere as condition: contact rooted in the sixth sense sphere?’
Yo phasso phusanā samphusanā samphusitattaṃ—ayaṃ vuccati “chaṭ­ṭhā­yata­napaccayā phasso chaṭ­ṭhā­yatana­hetuko”.
That which is contact, contacting, close contacting, the state of being in close contact: this is said to be ‘with the sixth sense sphere as condition: contact rooted in the sixth sense sphere’.
Tattha katamā phassapaccayā vedanā phassahetukā?
Herein, what is ‘with contact as condition: feeling rooted in contact?’
Yaṃ cetasikaṃ sātaṃ cetasikaṃ sukhaṃ ceto­samphas­sa­jaṃ sātaṃ sukhaṃ vedayitaṃ ceto­samphas­sajā sātā sukhā vedanā—ayaṃ vuccati “phassapaccayā vedanā phassahetukā”.
That which is mental agreeableness, mental pleasure, pleasant and agreeable experience born of contact with the mind, pleasant and agreeable feeling born of contact with the mind: this is said to be ‘with contact as condition: feeling rooted in contact’.
Tattha katamā vedanāpaccayā taṇhā vedanāhetukā?
Herein, what is ‘with feeling as condition: craving rooted in feeling?’
Yo rāgo sārāgo … pe … cittassa sārāgo—ayaṃ vuccati “vedanāpaccayā taṇhā vedanāhetukā”.
That which is passion, passionateness, fawning, compliance, enjoyment, passionate enjoyment, passionateness of mind: this is said to be ‘with feeling as condition: craving rooted in feeling’.
Tattha katamaṃ taṇhāpaccayā upādānaṃ taṇhāhetukaṃ?
Herein, what is ‘with craving as condition: attachment rooted in craving?’
Yā diṭṭhi diṭṭhigataṃ … pe … titthāyatanaṃ vipari­yāsag­gāho—idaṃ vuccati “taṇhāpaccayā upādānaṃ taṇhāhetukaṃ” … pe …
That which is (wrong) view, resorting to (wrong) view, the jungle of (wrong) view, the wilderness of (wrong) view, the distortion of (wrong) view, the agitation of (wrong) view, the fetter of (wrong) view, obsession, tenacity, inclination, grasping, bad path, wrong road, the state of being wrong, within the heretical sphere, obsession with what is perverse: this is said to be ‘with craving as condition: attachment rooted in craving’.
Herein, what is ‘with attachment as condition: continuation?’
Except for attachment, (it is) the feeling constituent, the perception constituent, the (volitional) processes constituent, the consciousness constituent: this is said to be ‘with attachment as condition: continuation’.
Herein, what is ‘with continuation as condition: birth?’
That which for various things is birth, being born, return, turning up, manifestation: this is said to be ‘with continuation as condition: birth’.
Herein, what is ‘with birth as condition: ageing, death?’
There is ageing, there is death.
Herein, what is ‘ageing?’
For various things (there is) ageing, agedness, the dwindling away of the life span: this is said to be ‘ageing’.
Herein, what is ‘death?’
For various things (there is) destruction, decay, a breaking up, a complete breaking up, impermanence, a disappearance: this is called ‘death’.
Thus, this is ageing and this is death,
...
So there is an origination of this whole mass of suffering, and so there is an association with this whole mass of suffering, a meeting with it, a connection with it, a manifestation of it.
tena vuccati “evametassa kevalassa duk­khak­khan­dhassa samudayo hotī”ti.
This is said to be ‘the origination of this whole mass of suffering’.
(4:8)
Hetucatukkaṃ.
The Roots Tetrad

6.2.7 - The Associations Tetrad 2.7 - Sam­payut­ta­catukka


2.7. Sam­payut­ta­catukka
2.7. The Associations Tetrad
Tasmiṃ samaye avijjāpaccayā saṅkhāro avijjā­sam­payutto, saṅ­khā­ra­pac­cayā viññāṇaṃ saṅ­khā­ra­sam­payut­taṃ, viññāṇapaccayā nāmaṃ viñ­ñā­ṇasam­payut­taṃ, nāmapaccayā chaṭṭhāyatanaṃ nāma­sam­payut­taṃ, chaṭ­ṭhā­yata­napaccayā phasso chaṭ­ṭhā­yatana­sam­payutto, phassapaccayā vedanā ­phassasam­payuttā, vedanāpaccayā taṇhā vedanā­sam­payuttā, taṇhāpaccayā upādānaṃ taṇhā­sam­payut­taṃ; upādānapaccayā bhavo, bhavapaccayā jāti, jātipaccayā jarāmaraṇaṃ.
At that time with ignorance as condition there is a (volitional) process associated with ignorance, with a (volitional) process as condition: consciousness associated with a (volitional) process, with consciousness as condition: mind associated with consciousness, with mind as condition: the sixth sense sphere associated with mind, with the sixth sense sphere as condition: contact associated with the sixth sense sphere, with contact as condition: feeling associated with contact, with feeling as condition: craving associated with feeling, with craving as condition: attachment associated with craving, with attachment as condition: continuation, with continuation as condition: birth, with birth as condition: ageing, death,
Evametassa kevalassa duk­khak­khan­dhassa samudayo hoti.
and so there is an origination of this whole mass of suffering.
Tattha katamā avijjā?
Herein, what is ‘ignorance’?
Yaṃ aññāṇaṃ adassanaṃ … pe … avijjālaṅgī moho akusalamūlaṃ—ayaṃ vuccati “avijjā”.
That which is a lack of knowledge, a lack of seeing, a lack of penetration, a lack of recognition, a lack of awakening, a lack of realisation, a lack of comprehension, a lack of fathoming, a lack of consideration, a lack of reflection, a lack of perception, poor intelligence, foolishness, a lack of full knowledge, delusion, deception, confusion, ignorance, the flood of ignorance, the yoke of ignorance, the tendency to ignorance, the pervasion of ignorance, the barrier of ignorance, delusion, the root of unwholesomeness: this is said to be ‘ignorance’.
Tattha katamo avijjāpaccayā saṅkhāro avijjā­sam­payutto?
Herein, what is ‘with ignorance as condition ther