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
 -
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 there is a (volitional) process associated with ignorance?’
Yā cetanā sañcetanā sañ­cetayi­tat­taṃ—ayaṃ vuccati “avijjāpaccayā saṅkhāro avijjā­sam­payutto”.
 That which is volition, intention, intentionality: this is said to be ‘with ignorance as condition there is a (volitional) process associated with ignorance’.
Tattha katamaṃ saṅ­khā­ra­pac­cayā viññāṇaṃ saṅ­khā­ra­sam­payut­taṃ?
 Herein, what is ‘with a (volitional) process as condition: consciousness associated with a (volitional) process?’
Yaṃ cittaṃ mano mānasaṃ … pe … tajjā­mano­viñ­ñā­ṇa­dhātu—idaṃ vuccati “saṅ­khā­ra­pac­cayā viññāṇaṃ saṅ­khā­ra­sam­payut­taṃ”.
 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 associated with a (volitional) process’.
Tattha katamaṃ viññāṇapaccayā nāmaṃ viñ­ñā­ṇasam­payut­taṃ?
 Herein, what is ‘with consciousness as condition: mind associated with consciousness?’
Vedanākkhandho, saññākkhandho, saṅ­khā­rak­khan­dho—idaṃ vuccati “viññāṇapaccayā nāmaṃ viñ­ñā­ṇasam­payut­taṃ”.
 (There is) the feeling constituent, the perception constituent, the (volitional) processes constituent: this is said to be ‘with consciousness as condition: mind associated with consciousness’.
Tattha katamaṃ nāmapaccayā chaṭṭhāyatanaṃ … pe … nāma­sam­payut­taṃ?
 Herein, what is ‘with mind as condition: the sixth sense sphere associated with mind?’
Yaṃ cittaṃ mano mānasaṃ … pe … tajjā­mano­viñ­ñā­ṇa­dhātu—idaṃ vuccati “nāmapaccayā chaṭṭhāyatanaṃ nāma­sam­payut­taṃ”.
 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 associated with mind’.
Tattha katamo chaṭ­ṭhā­yata­napaccayā phasso chaṭ­ṭhā­yatana­sam­payutto?
 Herein, what is ‘with the sixth sense sphere as condition: contact associated with the sixth sense sphere?’
Yo phasso phusanā samphusanā samphusitattaṃ—ayaṃ vuccati “chaṭ­ṭhā­yata­napaccayā phasso chaṭ­ṭhā­yatana­sam­payutto”.
 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 associated with the sixth sense sphere’.
Tattha katamā phassapaccayā vedanā ­phassasam­payuttā?
 Herein, what is ‘with contact as condition: feeling associated with contact?’
Yaṃ cetasikaṃ sātaṃ cetasikaṃ sukhaṃ ceto­samphas­sa­jaṃ sātaṃ sukhaṃ vedayitaṃ ceto­samphas­sajā sātā sukhā vedanā—ayaṃ vuccati “phassapaccayā vedanā ­phassasam­payuttā”.
 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 associated with contact’.
Tattha katamā vedanāpaccayā taṇhā vedanā­sam­payuttā?
 Herein, what is ‘with feeling as condition: craving associated with feeling?’
Yo rāgo sārāgo … pe … cittassa sārāgo—ayaṃ vuccati “vedanāpaccayā taṇhā vedanā­sam­payuttā”.
 That which is passion, passionateness, fawning, compliance, enjoyment, passionate enjoyment, passionateness of mind: this is said to be ‘with feeling as condition: craving associated with feeling’.
Tattha katamaṃ taṇhāpaccayā upādānaṃ taṇhā­sam­payut­taṃ?
 Herein, what is ‘with craving as condition: attachment rooted in craving?’
Yā diṭṭhi diṭṭhigataṃ … pe … titthāyatanaṃ vipari­yāsag­gāho—idaṃ vuccati “taṇhāpaccayā upādānaṃ taṇhā­sam­payut­taṃ” … 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’.
(1:9)
Tasmiṃ samaye 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.
 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: 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.
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 there is a (volitional) process associated with ignorance?’
Yā cetanā sañcetanā sañ­cetayi­tat­taṃ—ayaṃ vuccati “avijjāpaccayā saṅkhāro avijjā­sam­payutto”.
 That which is volition, intention, intentionality: this is said to be ‘with ignorance as condition there is a (volitional) process associated with ignorance’.
Tattha katamaṃ saṅ­khā­ra­pac­cayā viññāṇaṃ saṅ­khā­ra­sam­payut­taṃ?
 Herein, what is ‘with a (volitional) process as condition: consciousness associated with a (volitional) process?’
Yaṃ cittaṃ mano mānasaṃ … pe … tajjā­mano­viñ­ñā­ṇa­dhātu—idaṃ vuccati “saṅ­khā­ra­pac­cayā viññāṇaṃ saṅ­khā­ra­sam­payut­taṃ”.
 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 associated with a (volitional) process’.
Tattha katamaṃ viññāṇapaccayā nāmaṃ viñ­ñā­ṇasam­payut­taṃ?
 Herein, what is ‘with consciousness as condition: mind associated with consciousness?’
Vedanākkhandho, saññākkhandho, saṅ­khā­rak­khan­dho—idaṃ vuccati “viññāṇapaccayā nāmaṃ viñ­ñā­ṇasam­payut­taṃ”.
 (There is) the feeling constituent, the perception constituent, the (volitional) processes constituent: this is said to be ‘with consciousness as condition: mind associated with consciousness’.
Nāmapaccayā phasso nāmasam­payut­toti.
 ‘With mind as condition: contact associated with 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 nāmasampayutto?
 Herein, what is ‘with mind as condition: contact associated with mind?’
Yo phasso phusanā samphusanā samphusitattaṃ—ayaṃ vuccati “nāmapaccayā phasso nāmasampayutto” … 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 associated with 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’.
(2:10)
Tasmiṃ samaye avijjāpaccayā saṅkhāro avijjā­sam­payutto, saṅ­khā­ra­pac­cayā viññāṇaṃ saṅ­khā­ra­sam­payut­taṃ, viññāṇapaccayā nāmarūpaṃ viñ­ñā­ṇasam­payut­taṃ nāmaṃ, nāmarū­papaccayā 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 and bodily form with mind (only) associated with consciousness, with mind and bodily form 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 there is a (volitional) process associated with ignorance?’
Yā cetanā sañcetanā sañ­cetayi­tat­taṃ—ayaṃ vuccati “avijjāpaccayā saṅkhāro avijjā­sam­payutto”.
 That which is volition, intention, intentionality: this is said to be ‘with ignorance as condition there is a (volitional) process associated with ignorance’.
Tattha katamaṃ saṅ­khā­ra­pac­cayā viññāṇaṃ saṅ­khā­ra­sam­payut­taṃ?
 Herein, what is ‘with a (volitional) process as condition: consciousness associated with a (volitional) process?’
Yaṃ cittaṃ mano mānasaṃ … pe … tajjā­mano­viñ­ñā­ṇa­dhātu—idaṃ vuccati “saṅ­khā­ra­pac­cayā viññāṇaṃ saṅ­khā­ra­sam­payut­taṃ”.
 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 associated with a (volitional) process’.
Tattha katamaṃ viññāṇapaccayā nāmarūpaṃ viñ­ñā­ṇasam­payut­taṃ nāmaṃ?
 Herein, what is ‘with consciousness as condition: mind and bodily form with mind (only) associated with 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—
 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:
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 viñ­ñā­ṇasam­payut­taṃ nāmaṃ”.
 This is said to be ‘with consciousness as condition: mind and bodily form with mind (only) associated with consciousness’.
Nāmarū­papaccayā chaṭṭhāyatanaṃ nāma­sam­payut­tanti.
 ‘With mind and bodily form as condition: the sixth sense sphere associated with mind’.
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 ‘mind and bodily form’.
Tattha katamaṃ nāmarū­papaccayā chaṭṭhāyatanaṃ nāma­sam­payut­taṃ?
 Herein, what is ‘with mind as condition: the sixth sense sphere associated with mind?’
Yaṃ cittaṃ mano mānasaṃ … pe … tajjā­mano­viñ­ñā­ṇa­dhātu—idaṃ vuccati “nāmarū­papaccayā chaṭṭhāyatanaṃ nāma­sam­payut­taṃ”.
 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 associated with mind’.
Tattha katamo chaṭ­ṭhā­yata­napaccayā phasso chaṭ­ṭhā­yatana­sam­payutto?
 Herein, what is ‘with the sixth sense sphere as condition: contact associated with the sixth sense sphere?’
Yo phasso phusanā samphusanā samphusitattaṃ—ayaṃ vuccati “chaṭ­ṭhā­yata­napaccayā phasso chaṭ­ṭhā­yatana­sam­payutto” … 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 associated with the sixth sense sphere’.
...
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’.
(3:11)
Tasmiṃ samaye 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.
 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 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.
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 there is a (volitional) process associated with ignorance?’
Yā cetanā sañcetanā sañ­cetayi­tat­taṃ—ayaṃ vuccati “avijjāpaccayā saṅkhāro avijjā­sam­payutto”.
 That which is volition, intention, intentionality: this is said to be ‘with ignorance as condition there is a (volitional) process associated with ignorance’.
Tattha katamaṃ saṅ­khā­ra­pac­cayā viññāṇaṃ saṅ­khā­ra­sam­payut­taṃ?
 Herein, what is ‘with a (volitional) process as condition: consciousness associated with a (volitional) process?’
Yaṃ cittaṃ mano mānasaṃ … pe … tajjā­mano­viñ­ñā­ṇa­dhātu—idaṃ vuccati “saṅ­khā­ra­pac­cayā viññāṇaṃ saṅ­khā­ra­sam­payut­taṃ”.
 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 associated with a (volitional) process’.
Tattha katamaṃ viññāṇapaccayā nāmarūpaṃ viñ­ñā­ṇasam­payut­taṃ nāmaṃ?
 Herein, what is ‘with consciousness as condition: mind and bodily form with mind (only) associated with 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 viñ­ñā­ṇasam­payut­taṃ nāmaṃ”.
 This is said to be ‘with consciousness as condition: mind and bodily form with mind (only) associated with consciousness’.
Nāmarū­papaccayā saḷāyatanaṃ nāma­sam­payut­taṃ chaṭ­ṭhāyata­nanti.
 ‘With mind and bodily form as condition: the six sense spheres with the sixth sense sphere (only) associated with mind’.
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 nāma­sam­payut­taṃ chaṭṭhāyatanaṃ?
 Herein, what is ‘with mind and bodily form as condition: the six sense spheres with the sixth sense sphere (only) associated with mind?’
Cakkhāyatanaṃ, sotāyatanaṃ, ghānāyatanaṃ, jivhāyatanaṃ, kāyāyatanaṃ, manāyatanaṃ—idaṃ vuccati “nāmarū­papaccayā saḷāyatanaṃ nāma­sam­payut­taṃ chaṭṭhāyatanaṃ”.
 (There is the) eye sense sphere, ear sense sphere, nose sense sphere, tongue sense sphere, body sense sphere, mind sense sphere: this is said to be ‘with mind and bodily form as condition: the six sense spheres with the sixth sense sphere (only) associated with mind.
Tattha katamo chaṭ­ṭhā­yata­napaccayā phasso chaṭ­ṭhā­yatana­sam­payutto?
 Herein, what is ‘with the sixth sense sphere as condition: contact associated with the sixth sense sphere?’
Yo phasso phusanā samphusanā samphusitattaṃ—ayaṃ vuccati “chaṭ­ṭhā­yata­napaccayā phasso chaṭ­ṭhā­yatana­sam­payutto” … 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 associated with the sixth sense sphere’.
...
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, 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’.
(4:12)
Sam­payut­ta­catuk­kaṃ.
 The Associations Tetrad [has ended]

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6.2.8 - The Mutuality Tetrad 2.8 - Añña­mañña­catukka


2.8. Añña­mañña­catukka
 2.8. The Mutuality Tetrad
Tasmiṃ samaye 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.
 At that time 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.
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?
Yā cetanā sañcetanā sañ­cetayi­tat­taṃ— ayaṃ vuccati “avijjāpaccayā saṅkhāro”.
Herein, what is ‘with ignorance as condition there is a (volitional) process?’
That which is volition, intention, intentionality: this is said to be ‘with ignorance as condition there is a (volitional) process’.
Tattha katamā saṅ­khā­ra­pac­ca­yāpi avijjā?
Yaṃ aññāṇaṃ adassanaṃ … pe … avijjālaṅgī moho akusalamūlaṃ—ayaṃ vuccati “saṅ­khā­ra­pac­ca­yāpi avijjā”.
Herein, what is ‘with a (volitional) process as condition there is ignorance?’
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 ‘with a (volitional) process as condition there is ignorance’.
Tattha katamaṃ saṅ­khā­ra­pac­cayā viññāṇaṃ?
Yaṃ cittaṃ mano mānasaṃ … pe … tajjā­mano­viñ­ñā­ṇa­dhātu—idaṃ vuccati “saṅ­khā­ra­pac­cayā viññāṇaṃ”.
Herein, what is ‘with a (volitional) process as condition: consciousness?’
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 katamo viñ­ñā­ṇa­pac­ca­yāpi saṅkhāro?
Yā cetanā sañcetanā sañ­cetayi­tat­taṃ— ayaṃ vuccati “viñ­ñā­ṇa­pac­ca­yāpi saṅkhāro”.
Herein, what is ‘with consciousness as condition: a (volitional) process?’
That which is volition, intention, intentionality: this is said to be ‘with consciousness as condition: a (volitional) process’.
Tattha katamaṃ viññāṇapaccayā nāmaṃ?
Vedanākkhandho, saññākkhandho, saṅ­khā­rak­khan­dho—idaṃ vuccati “viññāṇapaccayā nāmaṃ”.
Herein, what is ‘with consciousness as condition: mind?’
(There is) the feeling constituent, the perception constituent, the (volitional) processes constituent: this is said to be ‘with consciousness as condition: mind’.
Tattha katamaṃ nāmapaccayāpi viññāṇaṃ?
Yaṃ cittaṃ mano mānasaṃ … pe … tajjā­mano­viñ­ñā­ṇa­dhātu—idaṃ vuccati “nāmapaccayāpi viññāṇaṃ”.
Herein, what is ‘with mind as condition: consciousness?’
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: consciousness’.
Tattha katamaṃ nāmapaccayā chaṭṭhāyatanaṃ?
Yaṃ cittaṃ mano mānasaṃ … pe … tajjā­mano­viñ­ñā­ṇa­dhātu—idaṃ vuccati “nāmapaccayā chaṭṭhāyatanaṃ”.
Herein, what is ‘with mind as condition: the sixth sense sphere?’
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 katamaṃ chaṭ­ṭhā­yatana­pac­ca­yāpi nāmaṃ?
Vedanākkhandho, saññākkhandho, saṅ­khā­rak­khan­dho—idaṃ vuccati “chaṭ­ṭhā­yatana­pac­ca­yāpi nāmaṃ”.
Herein, what is ‘with the sixth sense sphere as condition: mind?’
(There is) the feeling constituent, the perception constituent, the (volitional) processes
Tattha katamo chaṭ­ṭhā­yata­napaccayā phasso?
 constituent: this is said to be ‘with the sixth sense sphere as condition: mind’.
Yo phasso phusanā samphusanā samphusitattaṃ—ayaṃ vuccati “chaṭ­ṭhā­yata­napaccayā phasso”.
Herein, what is ‘with the sixth sense sphere as condition: contact?’
Tattha katamaṃ phassa­pac­ca­yāpi chaṭṭhāyatanaṃ?
 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’.
Yaṃ cittaṃ mano mānasaṃ … pe … tajjā­mano­viñ­ñā­ṇa­dhātu—idaṃ vuccati “phassa­pac­ca­yāpi chaṭṭhāyatanaṃ”.
Herein, what is ‘with contact as condition: the sixth sense sphere?’
Tattha katamā phassapaccayā vedanā?
 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 contact as condition: the sixth sense sphere’.
Yaṃ cetasikaṃ sātaṃ cetasikaṃ sukhaṃ ceto­samphas­sa­jaṃ sātaṃ sukhaṃ vedayitaṃ ceto­samphas­sajā sātā sukhā vedanā— ayaṃ vuccati “phassapaccayā vedanā”.
Herein, what is ‘with contact as condition: feeling?’
Tattha katamo vedanā­pac­ca­yāpi phasso?
 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’.
Yo phasso phusanā samphusanā samphusitattaṃ—ayaṃ vuccati “vedanā­pac­ca­yāpi phasso”.
Herein, what is ‘with feeling as condition: contact?’
Tattha katamā vedanāpaccayā taṇhā?
 That which is contact, contacting, close contacting, the state of being in close contact: this is said to be ‘with feeling as condition: contact’.
Yo rāgo sārāgo … pe … cittassa sārāgo—ayaṃ vuccati “vedanāpaccayā taṇhā”.
Herein, what is ‘with feeling as condition: craving?’
Tattha katamā taṇhāpaccayāpi vedanā?
 That which is passion, passionateness, fawning, compliance, enjoyment, passionate enjoyment, passionateness of mind: this is said to be ‘with feeling as condition: craving’.
Yaṃ cetasikaṃ sātaṃ cetasikaṃ sukhaṃ ceto­samphas­sa­jaṃ sātaṃ sukhaṃ vedayitaṃ ceto­samphas­sajā sātā sukhā vedanā— ayaṃ vuccati “taṇhāpaccayāpi vedanā”.
Herein, what is ‘with craving as condition: feeling?’
Tattha katamaṃ taṇhāpaccayā upādānaṃ?
 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 craving as condition: feeling’.
Yā diṭṭhi diṭṭhigataṃ … pe … titthāyatanaṃ vipari­yāsag­gāho—idaṃ vuccati “taṇhāpaccayā upādānaṃ”.
Herein, what is ‘with craving as condition: attachment?’
Tattha katamā upādā­na­pac­ca­yāpi taṇhā?
 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’.
Yo rāgo … pe … cittassa sārāgo—ayaṃ vuccati “upādā­na­pac­ca­yāpi taṇhā”.
Herein, what is ‘with attachment as condition: craving?’
Tattha katamo upādānapaccayā bhavo?
 That which is passion, passionateness, fawning, compliance, enjoyment, passionate enjoyment, passionateness of mind: this is said to be ‘with attachment as condition: craving’.
Ṭhapetvā upādānaṃ, vedanākkhandho saññākkhandho saṅ­khā­rak­khan­dho viññā­ṇak­khan­dho—ayaṃ vuccati “upādānapaccayā bhavo”.
Herein, what is ‘with attachment as condition: continuation?’
Tattha katamā bhavapaccayā jāti?
 Except for attachment, (it is) the feeling constituent,
Yā tesaṃ tesaṃ dhammānaṃ jāti sañjāti nibbatti abhinibbatti pātubhāvo—ayaṃ vuccati “bhavapaccayā jāti”.
 the perception constituent, the (volitional) processes constituent, the consciousness constituent: this is said to be ‘with attachment as condition: continuation’.
Tattha katamaṃ jātipaccayā jarāmaraṇaṃ?
 Herein, what is ‘with continuation as condition: birth?’
Atthi jarā, atthi maraṇaṃ.
 That which for various things is birth, being born, return, turning up, manifestation: this is said to be ‘with continuation as condition: birth’.
Tattha katamā jarā?
Yā tesaṃ tesaṃ dhammānaṃ jarā jīraṇatā āyuno saṃhāni—ayaṃ vuccati “jarā”.
Tattha katamaṃ maraṇaṃ?
 Herein, what is ‘with birth as condition: ageing, death?’
Yo tesaṃ tesaṃ dhammānaṃ khayo vayo bhedo paribhedo aniccatā antaradhānaṃ—idaṃ vuccati “maraṇaṃ”.
 There is ageing, there is death.
Iti ayañca jarā, idañca maraṇaṃ.
Idaṃ vuccati “jātipaccayā jarāmaraṇaṃ”.
Herein, what is ‘ageing?’
For various things (there is) ageing, agedness, the dwindling away of the life span:
Evametassa kevalassa duk­khak­khan­dhassa samudayo hotīti.
 this is said to be ‘ageing’.
Evametassa kevalassa duk­khak­khan­dhassa saṅgati hoti, samāgamo hoti, samodhānaṃ hoti, pātubhāvo hoti.
Tena vuccati “evametassa kevalassa duk­khak­khan­dhassa samudayo hotī”ti.
(1:13)
 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’.
Tasmiṃ samaye 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.
Evametassa kevalassa duk­khak­khan­dhassa samudayo hoti.
Thus, this is ageing and this is death, this is said to be ‘with birth as condition: ageing, death’.
Tattha katamā avijjā?
Yaṃ aññāṇaṃ adassanaṃ … pe … avijjālaṅgī moho akusalamūlaṃ—ayaṃ vuccati “avijjā”.
 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: this is said to be ‘the origination of this whole mass of suffering’.
Tattha katamo avijjāpaccayā saṅkhāro?
 At that time 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,
Yā cetanā sañcetanā sañ­cetayi­tat­taṃ— ayaṃ vuccati “avijjāpaccayā saṅkhāro”.
 and so there is an origination of this whole mass of suffering.
Tattha katamā saṅ­khā­ra­pac­ca­yāpi avijjā?
 Herein, what is ‘ignorance’?
Yaṃ aññāṇaṃ adassanaṃ … pe … avijjālaṅgī moho akusalamūlaṃ—ayaṃ vuccati “saṅ­khā­ra­pac­ca­yāpi 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 katamaṃ saṅ­khā­ra­pac­cayā viññāṇaṃ?
Yaṃ cittaṃ mano mānasaṃ … pe … tajjā­mano­viñ­ñā­ṇa­dhātu—idaṃ vuccati “saṅ­khā­ra­pac­cayā viññāṇaṃ”.
Herein, what is ‘with ignorance as condition there is a (volitional) process?’
That which is volition, intention, intentionality: this is said to be ‘with ignorance as condition there is a (volitional) process’.
Tattha katamo viñ­ñā­ṇa­pac­ca­yāpi saṅkhāro?
Yā cetanā sañcetanā sañ­cetayi­tat­taṃ— ayaṃ vuccati “viñ­ñā­ṇa­pac­ca­yāpi saṅkhāro”.
Herein, what is ‘with a (volitional) process as condition there is ignorance?’
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 ‘with a (volitional) process as condition there is ignorance’.
Tattha katamaṃ viññāṇapaccayā nāmaṃ?
Vedanākkhandho, saññākkhandho, saṅ­khā­rak­khan­dho—idaṃ vuccati “viññāṇapaccayā nāmaṃ”.
Herein, what is ‘with a (volitional) process as condition: consciousness?’
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 nāmapaccayāpi viññāṇaṃ?
Yaṃ cittaṃ mano mānasaṃ … pe … tajjā­mano­viñ­ñā­ṇa­dhātu—idaṃ vuccati “nāmapaccayāpi viññāṇaṃ”.
Herein, what is ‘with consciousness as condition: a (volitional) process?’
That which is volition, intention, intentionality: this is said to be ‘with consciousness as condition: a (volitional) process’.
Nāmapaccayā phassoti.
Tattha katamaṃ nāmaṃ?
Ṭhapetvā phassaṃ, vedanākkhandho saññākkhandho saṅ­khā­rak­khan­dho viññā­ṇak­khan­dho—idaṃ vuccati “nāmaṃ”.
 Herein, what is ‘with consciousness as condition: mind?’
(There is) the feeling constituent, the perception constituent, the (volitional) processes constituent: this is said to be ‘with consciousness as condition: mind’.
Tattha katamo nāmapaccayā phasso?
Yo phasso phusanā samphusanā samphusitattaṃ— ayaṃ vuccati “nāmapaccayā phasso”.
 Herein, what is ‘with mind as condition: consciousness?’
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: consciousness’.
Tattha katamaṃ phassa­pac­ca­yāpi nāmaṃ?
Vedanākkhandho, saññākkhandho, saṅ­khā­rak­khan­dho, viññā­ṇak­khan­dho—idaṃ vuccati “phassa­pac­ca­yāpi nāmaṃ” … pe … tena vuccati “evametassa kevalassa duk­khak­khan­dhassa samudayo hotī”ti.
 ‘With mind as condition: contact’.
(2:14)
Tasmiṃ samaye 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.
 Herein, what is ‘mind?’
Evametassa kevalassa duk­khak­khan­dhassa samudayo hoti.
 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 katamā avijjā?
 Herein, what is ‘with mind as condition: contact?’
Yaṃ aññāṇaṃ adassanaṃ … pe … avijjālaṅgī moho akusalamūlaṃ—ayaṃ vuccati “avijjā”.
 That which is contact, contacting, close contacting, the state of being in close contact: this is said to be ‘with mind as condition: contact’.
Tattha katamo avijjāpaccayā saṅkhāro?
 Herein, what is ‘with contact as condition: mind’.
Yā cetanā sañcetanā sañ­cetayi­tat­taṃ— ayaṃ vuccati “avijjāpaccayā saṅkhāro”.
(There is) the feeling constituent, the perception constituent, the (volitional) processes constituent: this is said to be ‘with contact as condition: mind’.
Tattha katamā saṅ­khā­ra­pac­ca­yāpi avijjā?
Yaṃ aññāṇaṃ adassanaṃ … pe … avijjālaṅgī moho akusalamūlaṃ—ayaṃ vuccati “saṅ­khā­ra­pac­ca­yāpi avijjā”.
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’.
Tattha katamaṃ saṅ­khā­ra­pac­cayā viññāṇaṃ?
Yaṃ cittaṃ mano mānasaṃ … pe … tajjā­mano­viñ­ñā­ṇa­dhātu—idaṃ vuccati “saṅ­khā­ra­pac­cayā viññāṇaṃ”.
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’.
Tattha katamo viñ­ñā­ṇa­pac­ca­yāpi saṅkhāro?
Yā cetanā sañcetanā sañ­cetayi­tat­taṃ— ayaṃ vuccati “viñ­ñā­ṇa­pac­ca­yāpi saṅkhāro”.
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’.
Tattha katamaṃ viññāṇapaccayā nāmarūpaṃ?
Atthi nāmaṃ, atthi rūpaṃ.
Tattha katamaṃ nāmaṃ?
 Herein, what is ‘with attachment as condition: continuation?’
Vedanākkhandho, saññākkhandho, saṅ­khā­rak­khan­dho—idaṃ vuccati “nāmaṃ”.
 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 katamaṃ rūpaṃ?
­Cak­khā­ya­tanassa upacayo, sotāyatanassa upacayo, ghānāyatanassa upacayo, jivhāyatanassa upacayo, kāyāyatanassa upacayo, yaṃ vā panaññampi atthi rūpaṃ cittajaṃ cittahetukaṃ citta­sa­muṭṭhā­naṃ—idaṃ vuccati “rūpaṃ”.
Iti idañca nāmaṃ, idañca rūpaṃ.
 Herein, what is ‘with continuation as condition: birth?’
Idaṃ vuccati “viññāṇapaccayā nāmarūpaṃ”.
 That which for various things is birth, being born, return, turning up, manifestation: this is said to be ‘with continuation as condition: birth’.
Nāmarū­pa­pac­ca­yāpi viññāṇanti.
 Herein, what is ‘with birth as condition: ageing, death?’
Atthi nāmaṃ, atthi rūpaṃ.
 There is ageing, there is death.
Tattha katamaṃ nāmaṃ?
Vedanākkhandho, saññākkhandho, saṅ­khā­rak­khan­dho—idaṃ vuccati “nāmaṃ”.
Tattha katamaṃ rūpaṃ?
 Herein, what is ‘ageing?’
Yaṃ rūpaṃ nissāya mano­viñ­ñā­ṇa­dhātu vattati—idaṃ vuccati “rūpaṃ”.
 For various things (there is) ageing, agedness, the dwindling away of the life span: this is said to be ‘ageing’.
Iti idañca nāmaṃ, idañca rūpaṃ.
Idaṃ vuccati “nāmarūpaṃ”.
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’.
Tattha katamaṃ nāmarū­pa­pac­ca­yāpi viññāṇaṃ?
Yaṃ cittaṃ mano mānasaṃ … pe … tajjā­mano­viñ­ñā­ṇa­dhātu—idaṃ vuccati “nāmarū­pa­pac­ca­yāpi viññāṇaṃ”.
Thus, this is ageing and this is death, this is said to be ‘with birth as condition: ageing, death’.
Nāmarū­papaccayā chaṭ­ṭhāyata­nanti.
Atthi nāmaṃ, atthi rūpaṃ.
 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.
Tattha katamaṃ nāmaṃ?
 This is said to be ‘the origination of this whole mass of suffering’.
Vedanākkhandho, saññākkhandho, saṅ­khā­rak­khan­dho—idaṃ vuccati “nāmaṃ”.
Tattha katamaṃ rūpaṃ?
Yaṃ rūpaṃ nissāya mano­viñ­ñā­ṇa­dhātu vattati—idaṃ vuccati “rūpaṃ”.
 At that time 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,
Iti idañca nāmaṃ, idañca rūpaṃ.
 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,
Idaṃ vuccati “nāmarūpaṃ”.
 and so there is an origination of this whole mass of suffering.
Tattha katamaṃ nāmarū­papaccayā chaṭṭhāyatanaṃ?
 Herein, what is ‘ignorance’?
Yaṃ cittaṃ mano mānasaṃ … pe … tajjā­mano­viñ­ñā­ṇa­dhātu—idaṃ vuccati “nāmarū­papaccayā chaṭṭhāyatanaṃ”.
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 katamaṃ chaṭ­ṭhā­yatana­pac­ca­yāpi nāmarūpaṃ?
Atthi nāmaṃ, atthi rūpaṃ.
Tattha katamaṃ nāmaṃ?
 Herein, what is ‘with ignorance as condition there is a (volitional) process?’
Vedanākkhandho, saññākkhandho, saṅ­khā­rak­khan­dho—idaṃ vuccati “nāmaṃ”.
 That which is volition, intention, intentionality: this is said to be ‘with ignorance as condition there is a (volitional) process’.
Tattha katamaṃ rūpaṃ?
­Cak­khā­ya­tanassa upacayo, sotāyatanassa upacayo, ghānāyatanassa upacayo, jivhāyatanassa upacayo, kāyāyatanassa upacayo, yaṃ vā panaññampi atthi rūpaṃ cittajaṃ cittahetukaṃ citta­sa­muṭṭhā­naṃ—idaṃ vuccati “rūpaṃ”.
Iti idañca nāmaṃ, idañca rūpaṃ.
 Herein, what is ‘with a (volitional) process as condition there is ignorance?’
Idaṃ vuccati “chaṭ­ṭhā­yatana­pac­ca­yāpi nāmarūpaṃ”.
 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 ‘with a (volitional) process as condition there is ignorance’.
Tattha katamo chaṭ­ṭhā­yata­napaccayā phasso?
 Herein, what is ‘with a (volitional) process as condition: consciousness?’
Yo phasso phusanā samphusanā samphusitattaṃ—ayaṃ vuccati “chaṭ­ṭhā­yata­napaccayā phasso”.
 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 phassa­pac­ca­yāpi chaṭṭhāyatanaṃ?
 Herein, what is ‘with consciousness as condition: a (volitional) process?’
Yaṃ cittaṃ mano mānasaṃ … pe … tajjā­mano­viñ­ñā­ṇa­dhātu—idaṃ vuccati “phassa­pac­ca­yāpi chaṭṭhāyatanaṃ” … pe … tena vuccati “evametassa kevalassa duk­khak­khan­dhassa samudayo hotī”ti.
 That which is volition, intention, intentionality: this is said to be ‘with consciousness as condition: a (volitional) process’.
(3:15)
Tasmiṃ samaye 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.
 Herein, what is ‘with consciousness as condition: mind and bodily form?’
Evametassa kevalassa duk­khak­khan­dhassa samudayo hoti.
 There is mind, there is bodily form.
Tattha katamā avijjā?
 Herein, what is ‘mind?’
Yaṃ aññāṇaṃ adassanaṃ … pe … avijjālaṅgī moho akusalamūlaṃ—ayaṃ vuccati “avijjā”.
 (There is) the feeling constituent, the perception constituent, the (volitional) processes constituent: this is said to be ‘mind’.
Tattha katamo avijjāpaccayā saṅkhāro?
 Herein, what is ‘bodily form?’
Yā cetanā sañcetanā sañ­cetayi­tat­taṃ— ayaṃ vuccati “avijjāpaccayā saṅkhāro”.
 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’.
Tattha katamā saṅ­khā­ra­pac­ca­yāpi avijjā?
 Thus, this is mind and this is bodily form.
Yaṃ aññāṇaṃ adassanaṃ … pe … avijjālaṅgī moho akusalamūlaṃ—ayaṃ vuccati “saṅ­khā­ra­pac­ca­yāpi avijjā”.
This is said to be ‘with consciousness as condition: mind and bodily form’.
Tattha katamaṃ saṅ­khā­ra­pac­cayā viññāṇaṃ?
Yaṃ cittaṃ mano mānasaṃ … pe … tajjā­mano­viñ­ñā­ṇa­dhātu—idaṃ vuccati “saṅ­khā­ra­pac­cayā viññāṇaṃ”.
‘With mind and bodily form as condition: consciousness’.
Tattha katamo viñ­ñā­ṇa­pac­ca­yāpi saṅkhāro?
Yā cetanā sañcetanā sañ­cetayi­tat­taṃ— ayaṃ vuccati “viñ­ñā­ṇa­pac­ca­yāpi saṅkhāro”.
 There is mind, there is bodily form.
Tattha katamaṃ viññāṇapaccayā nāmarūpaṃ?
 Herein, what is ‘mind?’
Atthi nāmaṃ, atthi rūpaṃ.
 (There is) the feeling constituent, the perception constituent, the (volitional) processes constituent: this is said to be ‘mind’.
Tattha katamaṃ nāmaṃ?
Vedanākkhandho, saññākkhandho, saṅ­khā­rak­khan­dho—idaṃ vuccati nāmaṃ.
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”.
 That bodily form dependent on which mind-consciousness element exists: this is said to be ‘bodily form’.
Iti idañca nāmaṃ, idañca rūpaṃ.
Idaṃ vuccati “viññāṇapaccayā nāmarūpaṃ”.
Thus, this is mind and this is bodily form.
Nāmarū­pa­pac­ca­yāpi viññāṇanti.
Atthi nāmaṃ, atthi rūpaṃ.
 This is said to be ‘mind and bodily form’.
Tattha katamaṃ nāmaṃ?
Vedanākkhandho, saññākkhandho, saṅ­khā­rak­khan­dho—idaṃ vuccati “nāmaṃ”.
Tattha katamaṃ rūpaṃ?
 Herein, what is ‘with mind and bodily form as condition: consciousness?’
Yaṃ rūpaṃ nissāya mano­viñ­ñā­ṇa­dhātu vattati—idaṃ vuccati “rūpaṃ”.
 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: consciousness’.
Iti idañca nāmaṃ, idañca rūpaṃ.
Idaṃ vuccati “nāmarūpaṃ”.
‘With mind and bodily form as condition: the sixth sense sphere’.
Tattha katamaṃ nāmarū­pa­pac­ca­yāpi viññāṇaṃ?
Yaṃ cittaṃ mano mānasaṃ … pe … tajjā­mano­viñ­ñā­ṇa­dhātu—idaṃ vuccati “nāmarū­pa­pac­ca­yāpi viññāṇaṃ”.
 There is mind, there is bodily form.
Nāmarū­papaccayā saḷāyatananti.
 Herein, what is ‘mind?’
Atthi nāmaṃ, atthi rūpaṃ.
 (There is) the feeling constituent, the perception constituent, the (volitional) processes constituent: this is said to be ‘mind’.
Tattha katamaṃ nāmaṃ?
Vedanākkhandho, saññākkhandho, saṅ­khā­rak­khan­dho—idaṃ vuccati “nāmaṃ”.
Tattha katamaṃ rūpaṃ?
 Herein, what is ‘bodily form?’
Cattāro ca mahābhūtā, yañca 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.
Idaṃ vuccati “nāmarūpaṃ”.
Thus, this is mind and this is bodily form.
Tattha katamaṃ nāmarū­papaccayā saḷāyatanaṃ?
Cakkhāyatanaṃ, sotāyatanaṃ, ghānāyatanaṃ, jivhāyatanaṃ, kāyāyatanaṃ, manāyatanaṃ—idaṃ vuccati “nāmarū­papaccayā saḷāyatanaṃ”.
 This is said to be ‘mind and bodily form’.
Tattha katamaṃ chaṭ­ṭhā­yatana­pac­ca­yāpi nāmarūpaṃ?
 Herein, what is ‘with mind and bodily form as condition: the sixth sense sphere?’
Atthi nāmaṃ, atthi rūpaṃ.
 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 katamaṃ nāmaṃ?
Vedanākkhandho, saññākkhandho, saṅ­khā­rak­khan­dho—idaṃ vuccati “nāmaṃ”.
Tattha katamaṃ rūpaṃ?
 Herein, what is ‘with the sixth sense sphere as condition: mind and bodily form?’
­Cak­khā­ya­tanassa upacayo, sotāyatanassa upacayo, ghānāyatanassa upacayo, jivhāyatanassa upacayo, kāyāyatanassa upacayo, yaṃ vā panaññampi atthi rūpaṃ cittajaṃ cittahetukaṃ citta­sa­muṭṭhā­naṃ—idaṃ vuccati “rūpaṃ”.
 There is mind, there is bodily form.
Iti idañca nāmaṃ, idañca rūpaṃ.
Idaṃ vuccati “chaṭ­ṭhā­yatana­pac­ca­yāpi nāmarūpaṃ”.
Herein, what is ‘mind?’
(There is) the feeling constituent, the perception constituent, the (volitional) processes constituent: this is said to be ‘mind’.
Tattha katamo chaṭ­ṭhā­yata­napaccayā phasso?
Yo phasso phusanā samphusanā samphusitattaṃ—ayaṃ vuccati “chaṭ­ṭhā­yata­napaccayā phasso”.
Herein, what is ‘bodily form?’
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,
Tattha katamaṃ phassa­pac­ca­yāpi chaṭṭhāyatanaṃ?
 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’.
Yaṃ cittaṃ mano mānasaṃ … pe … tajjā­mano­viñ­ñā­ṇa­dhātu—idaṃ vuccati “phassa­pac­ca­yāpi chaṭṭhāyatanaṃ”.
Thus, this is mind and this is bodily form.
Tattha katamā phassapaccayā vedanā?
Yaṃ cetasikaṃ sātaṃ cetasikaṃ sukhaṃ ceto­samphas­sa­jaṃ sātaṃ sukhaṃ vedayitaṃ ceto­samphas­sajā sātā sukhā vedanā— ayaṃ vuccati “phassapaccayā vedanā” … pe … tena vuccati “evametassa kevalassa duk­khak­khan­dhassa samudayo hotī”ti.
(4:16)
 This is said to be ‘with the sixth sense sphere as condition: mind and bodily form’.
Añña­mañña­catuk­kaṃ.
Herein, what is ‘with the sixth sense sphere as condition: contact?’
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: the sixth sense sphere?’
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 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, 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.
This is said to be ‘the origination of this whole mass of suffering’.
At that time 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,
and so there is an origination of this whole mass of suffering.
Herein, what is ‘ignorance’?
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’.
Herein, what is ‘with ignorance as condition there is a (volitional) process?’
That which is volition, intention, intentionality: this is said to be ‘with ignorance as condition there is a (volitional) process’.
Herein, what is ‘with a (volitional) process as condition there is ignorance?’
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 ‘with a (volitional) process as condition there is ignorance’.
Herein, what is ‘with a (volitional) process as condition: consciousness?’
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’.
Herein, what is ‘with consciousness as condition: a (volitional) process?’
That which is volition, intention, intentionality: this is said to be ‘with consciousness as condition: a (volitional) process’.
Herein, what is ‘with consciousness as condition: mind and bodily form?’
There is mind, there is bodily form.
Herein, what is ‘mind?’
(There is) the feeling constituent, the perception constituent, the (volitional) processes constituent: this is said to be ‘mind’.
Herein, what is ‘bodily form?’
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’.
Thus, this is mind and this is bodily form.
This is said to be ‘with consciousness as condition: mind and bodily form’.
‘With mind and bodily form as condition: consciousness’.
There is mind, there is bodily form.
Herein, what is ‘mind?’
(There is) the feeling constituent, the perception constituent, the (volitional) processes constituent: this is said to be ‘mind’.
Herein, what is ‘bodily form?’
That bodily form dependent on which mind-consciousness element exists: this is said to be ‘bodily form’.
Thus, this is mind and this is bodily form.
This is said to be ‘mind and bodily form’.
Herein, what is ‘with mind and bodily form as condition: consciousness?’
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: consciousness’.
‘With mind and bodily form as condition: the six sense spheres’.
There is mind, there is bodily form.
Herein, what is ‘mind?’
(There is) the feeling constituent, the perception constituent, the (volitional) processes constituent: this is said to be ‘mind’.
Herein, what is ‘bodily form?’
(There are) the four great entities,
and that bodily form dependent on which mind-consciousness element exists: this is said to be ‘bodily form’.
Thus, this is mind and this is bodily form.
This is said to be ‘mind and bodily form’.
Herein, what is ‘with mind and bodily form as condition: the six sense spheres?’
(There is the) eye sense sphere, ear sense sphere, nose sense sphere, tongue sense sphere, body sense sphere, mind sense sphere: this is said to be ‘with mind and bodily form as condition: the six sense spheres’.
Herein, what is ‘with the sixth sense sphere as condition: mind and bodily form?’
There is mind, there is bodily form.
Herein, what is ‘mind?’
(There is) the feeling constituent, the perception constituent, the (volitional) processes constituent: this is said to be ‘mind’.
Herein, what is ‘bodily form?’
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’.
Thus, this is mind and this is bodily form.
This is said to be ‘with the sixth sense sphere as condition: mind and bodily form’.
Herein, what is ‘with the sixth sense sphere as condition: contact?’
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: the sixth sense sphere?’
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 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, this is said to be ‘with continuation as condition: birth’.
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.
This is said to be ‘the origination of this whole mass of suffering’.
The Mutuality Tetrad [has ended]

6.2.9 - The Explanation of the Unwholesome 2.9 Akusalaniddesa



2.9 Akusalaniddesa
 2.9. The Explanation of the Unwholesome
2.9.1 Akusalacitta
2.9.1 Akusalacitta
 What are unwholesome thoughts?
At whatever time an unwholesome mind has arisen, connected with happiness, associated with the resort to (wrong) view, with intention, (having) 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,
Katame dhammā akusalā?
 and so there is an origination of this whole mass of suffering.
Yasmiṃ samaye akusalaṃ cittaṃ uppannaṃ hoti somanas­sa­saha­gataṃ diṭṭhi­gata­sam­payut­taṃ sasaṅkhārena … pe … somanas­sa­saha­gataṃ diṭṭhi­gata­vippa­yuttaṃ rūpārammaṇaṃ vā … pe … somanas­sa­saha­gataṃ diṭṭhi­gata­vippa­yuttaṃ sasaṅkhārena 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 adhimokkho, adhi­mokkha­pac­cayā bhavo, bhavapaccayā jāti, jātipaccayā jarāmaraṇaṃ.
Evametassa kevalassa duk­khak­khan­dhassa samudayo hoti.
Herein, what is ‘ignorance’?
Tattha katamā avijjā?
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 … pe ….
 That which is volition, intention, intentionality: this is said to be ‘with ignorance as condition there is a (volitional) process’.
Tattha katamo taṇhāpaccayā adhimokkho?
 Herein, what is ‘with a (volitional) process as condition: consciousness?’
Yo cittassa adhimokkho adhimuccanā tadadhimuttatā—ayaṃ vuccati “taṇhāpaccayā adhimokkho”.
 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 katamo adhi­mokkha­pac­cayā bhavo?
 Herein, what is ‘with consciousness as condition: mind?’
Ṭhapetvā adhimokkhaṃ, vedanākkhandho saññākkhandho saṅ­khā­rak­khan­dho viññā­ṇak­khan­dho—ayaṃ vuccati “adhi­mokkha­pac­cayā bhavo” … pe … tena vuccati “evametassa kevalassa duk­khak­khan­dhassa samudayo hotī”ti.
 (There is) the feeling constituent, the perception constituent, the (volitional) processes constituent: this is said to be ‘with consciousness as condition: mind’.
2
9.2.
 Herein, what is ‘with mind as condition: the sixth sense sphere?’
Akusalacitta
 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’.
Katame dhammā akusalā?
Yasmiṃ samaye akusalaṃ cittaṃ uppannaṃ hoti upekkhā­saha­gataṃ 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.
 Herein, what is ‘with the sixth sense sphere as condition: contact?’
Evametassa kevalassa duk­khak­khan­dhassa samudayo hoti.
 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’.
2
9.3.
 Herein, what is ‘with contact as condition: feeling?’
Akusalacitta
 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 avijjā?
Yaṃ aññāṇaṃ adassanaṃ … pe … avijjālaṅgī moho akusalamūlaṃ—ayaṃ vuccati avijjā … pe ….
 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’.
Tattha katamā phassapaccayā vedanā?
Yaṃ cetasikaṃ neva sātaṃ nāsātaṃ ceto­samphas­sa­jaṃ aduk­kha­ma­su­khaṃ vedayitaṃ ceto­samphas­sajā adukkhamasukhā vedanā—ayaṃ vuccati “phassapaccayā vedanā” … pe … tena vuccati “evametassa kevalassa duk­khak­khan­dhassa samudayo hotī”ti.
 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’.
Katame dhammā akusalā?
Yasmiṃ samaye akusalaṃ cittaṃ uppannaṃ hoti upekkhā­saha­gataṃ diṭṭhi­gata­sam­payut­taṃ sasaṅkhārena … pe … upekkhā­saha­gataṃ diṭṭhi­gata­vippa­yuttaṃ rūpārammaṇaṃ vā … pe … upekkhā­saha­gataṃ diṭṭhi­gata­vippa­yuttaṃ sasaṅkhārena 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 adhimokkho, adhi­mokkha­pac­cayā bhavo, bhavapaccayā jāti, jātipaccayā jarāmaraṇaṃ.
 Herein, what is ‘with attachment as condition: continuation?’
Evametassa kevalassa duk­khak­khan­dhassa samudayo hoti.
 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 avijjā … pe … tena vuccati “evametassa kevalassa duk­khak­khan­dhassa samudayo hotī”ti.
 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’.
2
9.4.
Akusalacitta
 Herein, what is ‘with birth as condition: ageing, death?’
There is ageing, there is death.
Katame dhammā akusalā?
Yasmiṃ samaye akusalaṃ cittaṃ uppannaṃ hoti domanas­sa­saha­gataṃ paṭi­gha­sam­payut­taṃ rūpārammaṇaṃ vā … pe … domanas­sa­saha­gataṃ paṭi­gha­sam­payut­taṃ sasaṅkhārena 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 paṭighaṃ, paṭighapaccayā adhimokkho, adhi­mokkha­pac­cayā bhavo, bhavapaccayā jāti, jātipaccayā jarāmaraṇaṃ.
Evametassa kevalassa duk­khak­khan­dhassa samudayo hoti.
 Herein, what is ‘ageing?’
For various things (there is) ageing, agedness, the dwindling away of the life span: this is said to be ‘ageing’.
Tattha katamā avijjā?
Yaṃ aññāṇaṃ adassanaṃ … pe … avijjālaṅgī moho akusalamūlaṃ—ayaṃ vuccati “avijjā” … pe … ayaṃ vuccati “chaṭ­ṭhā­yata­napaccayā phasso”.
 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’.
Tattha katamā phassapaccayā vedanā?
Yaṃ cetasikaṃ asātaṃ cetasikaṃ dukkhaṃ ceto­samphas­sa­jaṃ asātaṃ dukkhaṃ vedayitaṃ ceto­samphas­sajā asātā dukkhā vedanā— ayaṃ vuccati “phassapaccayā vedanā”.
 Thus, this is ageing and this is death, this is said to be ‘with birth as condition: ageing, death’.
Tattha katamaṃ vedanāpaccayā paṭighaṃ?
 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: this is said to be ‘the origination of this whole mass of suffering’.
Yo cittassa āghāto … pe … caṇḍikkaṃ asuropo anattamanatā cittassa—idaṃ vuccati “vedanāpaccayā paṭighaṃ”.
What are unwholesome thoughts?
Tattha katamo paṭighapaccayā adhimokkho?
 At whatever time an unwholesome mind has arisen, connected with happiness, disassociated with the resort to (wrong) view, (having) 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: resolve, with resolve as condition: continuation, with continuation as condition: birth, with birth as condition: ageing, death,
Yo cittassa adhimokkho adhimuccanā tadadhimuttatā—ayaṃ vuccati “paṭighapaccayā adhimokkho”.
 and so there is an origination of this whole mass of suffering.
Tattha katamo adhi­mokkha­pac­cayā bhavo?
 Herein, what is ‘ignorance’?
Ṭhapetvā adhimokkhaṃ, vedanākkhandho saññākkhandho saṅ­khā­rak­khan­dho viññā­ṇak­khan­dho—ayaṃ vuccati “adhi­mokkha­pac­cayā bhavo” … pe … tena vuccati “evametassa kevalassa duk­khak­khan­dhassa samudayo hotī”ti.
2
 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’.
9.5.
Akusalacitta
Herein, what is ‘with ignorance as condition there is a (volitional) process?’
Katame dhammā akusalā?
 That which is volition, intention, intentionality: this is said to be ‘with ignorance as condition there is a (volitional) process’.
Yasmiṃ samaye akusalaṃ cittaṃ uppannaṃ hoti upekkhā­saha­gataṃ vici­kicchā­sam­payut­taṃ 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 vicikicchā, vici­kicchā­pac­cayā bhavo, bhavapaccayā jāti, jātipaccayā jarāmaraṇaṃ.
Evametassa kevalassa duk­khak­khan­dhassa samudayo hoti.
Herein, what is ‘with a (volitional) process as condition: consciousness?’
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 katamā avijjā?
Yaṃ aññāṇaṃ adassanaṃ … pe … avijjālaṅgī moho akusalamūlaṃ—ayaṃ vuccati “avijjā” … pe … ayaṃ vuccati “chaṭ­ṭhā­yata­napaccayā phasso”.
Herein, what is ‘with consciousness as condition: mind?’
(There is) the feeling constituent, the perception constituent, the (volitional) processes constituent: this is said to be ‘with consciousness as condition: mind’.
Tattha katamā phassapaccayā vedanā?
Yaṃ cetasikaṃ neva sātaṃ nāsātaṃ ceto­samphas­sa­jaṃ aduk­kha­ma­su­khaṃ vedayitaṃ, ceto­samphas­sajā adukkhamasukhā vedanā—ayaṃ vuccati “phassapaccayā vedanā”.
Herein, what is ‘with mind as condition: the sixth sense sphere?’
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 katamā vedanāpaccayā vicikicchā?
Yā kaṅkhā kaṅkhāyanā kaṅkhāyitattaṃ vimati vicikicchā dveḷhakaṃ dvidhāpatho saṃsayo anekaṃsaggāho āsappanā parisappanā apariyogāhaṇā chambhitattaṃ cittassa manovilekho—ayaṃ vuccati “vedanāpaccayā vicikicchā”.
Herein, what is ‘with the sixth sense sphere as condition: contact?’
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 katamo vici­kicchā­pac­cayā bhavo?
Ṭhapetvā vicikicchaṃ, vedanākkhandho saññākkhandho saṅ­khā­rak­khan­dho viññā­ṇak­khan­dho—ayaṃ vuccati “vici­kicchā­pac­cayā bhavo” … pe … tena vuccati “evametassa kevalassa duk­khak­khan­dhassa samudayo hotī”ti.
Herein, what is ‘with contact as condition: feeling?’
2
 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’.
9.6.
Akusalacitta
Herein, what is ‘with feeling as condition: craving?’
Katame dhammā akusalā?
 That which is passion, passionateness, fawning, compliance, enjoyment, passionate enjoyment, passionateness of mind: this is said to be ‘with feeling as condition: craving’.
Yasmiṃ samaye akusalaṃ cittaṃ uppannaṃ hoti upekkhā­saha­gataṃ uddhac­ca­sam­payut­taṃ 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 uddhaccaṃ, uddhac­ca­pac­cayā adhimokkho, adhi­mokkha­pac­cayā bhavo, bhavapaccayā jāti, jātipaccayā jarāmaraṇaṃ.
Evametassa kevalassa duk­khak­khan­dhassa samudayo hoti.
Herein, what is ‘with craving as condition: resolve?’
That which is resolve of the mind, resolution, the state of being resolved on that (mind): this is said to be ‘with craving as condition: resolve’.
Tattha katamā avijjā?
Yaṃ aññāṇaṃ adassanaṃ … pe … avijjālaṅgī moho akusalamūlaṃ—ayaṃ vuccati “avijjā” … pe … ayaṃ vuccati “chaṭ­ṭhā­yata­napaccayā phasso”.
Herein, what is ‘with resolve as condition: continuation?’
Except for resolve, (it is) the feeling constituent, the perception constituent, the (volitional) processes constituent, the consciousness constituent: this is said to be ‘with resolve as condition: continuation’.
Tattha katamā phassapaccayā vedanā?
Yaṃ cetasikaṃ neva sātaṃ nāsātaṃ ceto­samphas­sa­jaṃ aduk­kha­ma­su­khaṃ vedayitaṃ ceto­samphas­sajā adukkhamasukhā vedanā—ayaṃ vuccati “phassapaccayā vedanā”.
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’.
Tattha katamaṃ vedanāpaccayā uddhaccaṃ?
Yaṃ cittassa uddhaccaṃ avūpasamo cetaso vikkhepo bhantattaṃ cittassa—idaṃ vuccati “vedanāpaccayā uddhaccaṃ”.
Herein, what is ‘with birth as condition: ageing, death?’
There is ageing, there is death.
Tattha katamo uddhac­ca­pac­cayā adhimokkho?
Yo cittassa adhimokkho adhimuccanā tadadhimuttatā—ayaṃ vuccati “uddhac­ca­pac­cayā adhimokkho”.
Herein, what is ‘ageing?’
For various things (there is) ageing, agedness, the dwindling away of the life span: this is said to be ‘ageing’.
Tattha katamo adhi­mokkha­pac­cayā bhavo?
Ṭhapetvā adhimokkhaṃ, vedanākkhandho saññākkhandho saṅ­khā­rak­khan­dho viññā­ṇak­khan­dho—ayaṃ vuccati “adhi­mokkha­pac­cayā bhavo” … pe … tena vuccati “evametassa kevalassa duk­khak­khan­dhassa samudayo hotī”ti.
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’.
Akusalaniddeso.
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: this is said to be ‘the origination of this whole mass of suffering’.
What are unwholesome thoughts?
At whatever time an unwholesome mind has arisen, connected with happiness, disassociated with the resort to (wrong) view, with intention, (having) 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: resolve, with resolve 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.
Herein, what is ‘ignorance’?
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’.
Herein, what is ‘with ignorance as condition there is a (volitional) process?’
That which is volition, intention, intentionality: this is said to be ‘with ignorance as condition there is a (volitional) process’.
Herein, what is ‘with a (volitional) process as condition: consciousness?’
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’.
Herein, what is ‘with consciousness as condition: mind?’
(There is) the feeling constituent, the perception constituent, the (volitional) processes constituent: this is said to be ‘with consciousness as condition: mind’.
Herein, what is ‘with mind as condition: the sixth sense sphere?’
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’.
Herein, what is ‘with the sixth sense sphere as condition: contact?’
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: resolve?’
That which is resolve of the mind, resolution, the state of being resolved on that (mind): this is said to be ‘with craving as condition: resolve’.
Herein, what is ‘with resolve as condition: continuation?’
Except for resolve, (it is) the feeling constituent, the perception constituent, the (volitional) processes constituent, the consciousness constituent: this is said to be ‘with resolve 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.
This is said to be ‘the origination of this whole mass of suffering’.
What are unwholesome thoughts?
At whatever time an unwholesome mind has arisen, connected with equanimity, associated with the resort to (wrong) view, (having) 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,
and so there is an origination of this whole mass of suffering.
Herein, what is ‘ignorance’?
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’.
Herein, what is ‘with ignorance as condition there is a (volitional) process?’
That which is volition, intention, intentionality: this is said to be ‘with ignorance as condition there is a (volitional) process’.
Herein, what is ‘with a (volitional) process as condition: consciousness?’
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’.
Herein, what is ‘with consciousness as condition: mind?’
(There is) the feeling constituent, the perception constituent, the (volitional) processes constituent: this is said to be ‘with consciousness as condition: mind’.
Herein, what is ‘with mind as condition: the sixth sense sphere?’
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’.
Herein, what is ‘with the sixth sense sphere as condition: contact?’
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 neither mental agreeableness nor disagreeableness, neither painful nor pleasant experience born of contact with the mind, neither painful nor pleasant 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, 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.
This is said to be ‘the origination of this whole mass of suffering’.
What are unwholesome thoughts?
At whatever time an unwholesome mind has arisen, connected with equanimity, associated with the resort to (wrong) view, with intention, (having) 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: resolve, with resolve 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.
What are unwholesome thoughts?
At whatever time an unwholesome mind has arisen, connected with equanimity, disassociated with the resort to (wrong) view, (having) 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: resolve, with resolve 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.
What are unwholesome thoughts?
At whatever time an unwholesome mind has arisen, connected with equanimity, disassociated with the resort to (wrong) view, with intention, (having) 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: resolve, with resolve 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.
Herein, what is ‘ignorance’?
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’.
Herein, what is ‘with ignorance as condition there is a (volitional) process?’
That which is volition, intention, intentionality: this is said to be ‘with ignorance as condition there is a (volitional) process’.
Herein, what is ‘with a (volitional) process as condition: consciousness?’
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’.
Herein, what is ‘with consciousness as condition: mind?’
(There is) the feeling constituent, the perception constituent, the (volitional) processes constituent: this is said to be ‘with consciousness as condition: mind’.
Herein, what is ‘with mind as condition: the sixth sense sphere?’
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’.
Herein, what is ‘with the sixth sense sphere as condition: contact?’
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 neither mental agreeableness nor disagreeableness, neither painful nor pleasant experience born of contact with the mind, neither painful nor pleasant 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: resolve?’
That which is resolve of the mind, resolution, the state of being resolved on that (mind): this is said to be ‘with craving as condition: resolve’.
Herein, what is ‘with resolve as condition: continuation?’
Except for resolve, (it is) the feeling constituent, the perception constituent, the (volitional) processes constituent, the consciousness constituent: this is said to be ‘with resolve 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.
This is said to be ‘the origination of this whole mass of suffering’.
What are unwholesome thoughts?
At whatever time an unwholesome mind has arisen, connected with sorrow, associated with repulsion, (having) 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: repulsion, with repulsion as condition: resolve, with resolve 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.
What are unwholesome thoughts?
At whatever time an unwholesome mind has arisen, connected with sorrow, associated with repulsion, with intention, (having) 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: repulsion, with repulsion as condition: resolve, with resolve 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.
Herein, what is ‘ignorance’?
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’.
Herein, what is ‘with ignorance as condition there is a (volitional) process?’
That which is volition, intention, intentionality: this is said to be ‘with ignorance as condition there is a (volitional) process’.
Herein, what is ‘with a (volitional) process as condition: consciousness?’
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’.
Herein, what is ‘with consciousness as condition: mind?’
(There is) the feeling constituent, the perception constituent, the (volitional) processes constituent: this is said to be ‘with consciousness as condition: mind’.
Herein, what is ‘with mind as condition: the sixth sense sphere?’
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’.
Herein, what is ‘with the sixth sense sphere as condition: contact?’
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 disagreeableness, mental pain, painful and disagreeable experience born of contact with the mind, painful and disagreeable feeling born of contact with the mind: this is said to be ‘with contact as condition: feeling’.
Herein, what is ‘with feeling as condition: repulsion?’
That which is spite of mind, repulsiveness, repulsion, opposition, anger, great anger, full anger, bad temper, very bad temper, full bad temper, malice of mind, bad temper in mind, hatred, hating, the state of hatred, ill-temper, being ill-tempered, ill-temperedness, malice, malignity, maliciousness, opposing, opposition, violence, curtness,
irritation of mind: this is said to be ‘with feeling as condition: repulsion’.
Herein, what is ‘with repulsion as condition: resolve?’
That which is resolve of the mind, resolution, the state of being resolved on that (mind): this is said to be ‘with repulsion as condition: resolve’.
Herein, what is ‘with resolve as condition: continuation?’
Except for resolve, (it is) the feeling constituent, the perception constituent, the (volitional) processes constituent, the consciousness constituent: this is said to be ‘with resolve 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.
This is said to be ‘the origination of this whole mass of suffering’.
What are unwholesome thoughts?
At whatever time an unwholesome mind has arisen, connected with equanimity, associated with uncertainty, (having) 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: uncertainty, with uncertainty 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.
Herein, what is ‘ignorance’?
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’.
Herein, what is ‘with ignorance as condition there is a (volitional) process?’
That which is volition, intention, intentionality: this is said to be ‘with ignorance as condition there is a (volitional) process’.
Herein, what is ‘with a (volitional) process as condition: consciousness?’
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’.
Herein, what is ‘with consciousness as condition: mind?’
(There is) the feeling constituent, the perception constituent, the (volitional) processes constituent: this is said to be ‘with consciousness as condition: mind’.
Herein, what is ‘with mind as condition: the sixth sense sphere?’
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’.
Herein, what is ‘with the sixth sense sphere as condition: contact?’
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 neither mental agreeableness nor disagreeableness, neither painful nor pleasant experience born of contact with the mind, neither painful nor pleasant feeling born of contact with the mind: this is said to be ‘with contact as condition: feeling’.
Herein, what is ‘with feeling as condition: uncertainty?’
That which is doubt, doubting, the state of being in doubt, perplexity, uncertainty, dubeity, dilemna, irresolution, uncertainty, mistrust, misgiving, a lack of fathoming, vacillation, a mental scratching of the mind: this is said to be ‘with feeling as condition: uncertainty’.
Herein, what is ‘with uncertainty as condition: continuation?’
Except for uncertainty, (it is) the feeling constituent, the perception constituent, the (volitional) processes constituent, the consciousness constituent: this is said to be ‘with uncertainty 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.
This is said to be ‘the origination of this whole mass of suffering’.
What are unwholesome thoughts?
At whatever time an unwholesome mind has arisen, connected with equanimity, associated with agitation, (having) 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: agitation, with agitation as condition: resolve, with resolve 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.
Herein, what is ‘ignorance’?
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’.
Herein, what is ‘with ignorance as condition there is a (volitional) process?’
That which is volition, intention, intentionality: this is said to be ‘with ignorance as condition there is a (volitional) process’.
Herein, what is ‘with a (volitional) process as condition: consciousness?’
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’.
Herein, what is ‘with consciousness as condition: mind?’
(There is) the feeling constituent, the perception constituent, the (volitional) processes constituent: this is said to be ‘with consciousness as condition: mind’.
Herein, what is ‘with mind as condition: the sixth sense sphere?’
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’.
Herein, what is ‘with the sixth sense sphere as condition: contact?’
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 neither mental agreeableness nor disagreeableness, neither painful nor pleasant experience born of contact with the mind, neither painful nor pleasant feeling born of contact with the mind: this is said to be ‘with contact as condition: feeling’.
Herein, what is ‘with feeling as condition: agitation?’
That which is agitation of mind, lack of calm,
mental disturbance, confusion of mind: this is said to be ‘with feeling as condition: agitation’.
Herein, what is ‘with agitation as condition: resolve?’
That which is resolve of the mind, resolution, the state of being resolved on that (mind): this is said to be ‘with agitation as condition: resolve’.
Herein, what is ‘with resolve as condition: continuation?’
Except for resolve, (it is) the feeling constituent, the perception constituent, the (volitional) processes constituent, the consciousness constituent: this is said to be ‘with resolve 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.
This is said to be ‘the origination of this whole mass of suffering’.
The Explanation of the Unwholesome [has ended]

6.2.10 The Explanation of the Wholesome 2.10 Kusalaniddesa



2.10 Kusalaniddesa
 2.10 The Explanation of the Wholesome
1 Kāmā­vacara­kusala­citta
2
10
1.1.
Mahā­kusa­la­citta
Katame dhammā kusalā?
 What are wholesome thoughts?
Yasmiṃ samaye kāmāvacaraṃ kusalaṃ cittaṃ uppannaṃ hoti somanas­sa­saha­gataṃ ñāṇasam­payut­taṃ rūpārammaṇaṃ vā saddārammaṇaṃ vā gandhārammaṇaṃ vā rasārammaṇaṃ vā ­phoṭṭhab­bā­rammaṇaṃ vā dhammārammaṇaṃ vā yaṃ yaṃ vā panārabbha, tasmiṃ samaye kusala­mū­lapaccayā saṅkhāro, saṅ­khā­ra­pac­cayā viññāṇaṃ, viññāṇapaccayā nāmaṃ, nāmapaccayā chaṭṭhāyatanaṃ, chaṭ­ṭhā­yata­napaccayā phasso, phassapaccayā vedanā, vedanāpaccayā pasādo, pasādapaccayā adhimokkho, adhi­mokkha­pac­cayā bhavo, bhavapaccayā jāti, jātipaccayā jarāmaraṇaṃ.
 At whatever time a wholesome mind has arisen, connected with happiness, associated with knowledge, (having) 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 a wholesome root 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: faith, with faith as condition: resolve, with resolve 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 katame kusalamūlā?
 Herein, what are ‘wholesome roots?’
Alobho, adoso, amoho.
 A lack of greed, a lack of hatred, a lack of delusion.
Tattha katamo alobho?
 Herein, what is ‘a lack of greed?’
Yo alobho alubbhanā alubbhitattaṃ asārāgo asārajjanā asārajjitattaṃ anabhijjhā alobho kusalamūlaṃ—ayaṃ vuccati “alobho”.
 That which is a lack of greed, not being greedy, greedlessness, a lack of passion, a lack of being passionate, passionlessness, a lack of avarice, a wholesome root that is lack of greed: this is said to be ‘a lack of greed’.
Tattha katamo adoso?
 Herein, what is ‘a lack of hatred?’
Yo adoso adussanā adussitattaṃ abyāpādo abyāpajjo adoso kusalamūlaṃ—ayaṃ vuccati “adoso”.
 That which is a lack of hatred, not being hateful, hatelessness, a lack of malice, a lack of maliciousness, a wholesome root that is lack of hatred: this is said to be ‘a lack of hatred’.
Tattha katamo amoho?
 Herein, what is ‘a lack of delusion?’
Yā paññā pajānanā … pe … amoho dhammavicayo sammādiṭṭhi— ayaṃ vuccati “amoho”.
 That which is wisdom, knowing, investigation, deep investigation, investigation of (the nature of) things, discernment, discrimination, differentiation, erudition, skilfulness, subtlety, clarification, thoughtfulness, consideration, breadth, intelligence, guidance, insight, full awareness, examination, wisdom, the Faculty of Wisdom, the Strength of Wisdom, the sword of wisdom, the height of wisdom, the light of wisdom, the lustre of wisdom, the flame of wisdom, the treasure of wisdom, non-delusion, investigation of (the nature of) things, Right View: this is said to be ‘a lack of delusion’.
Ime vuccanti “kusalamūlā”.
These are said to be ‘wholesome roots’.
Tattha katamo kusala­mū­lapaccayā saṅkhāro?
Yā cetanā sañcetanā sañ­cetayi­tat­taṃ— ayaṃ vuccati “kusala­mū­lapaccayā saṅkhāro”.
Herein, what is ‘with a wholesome root as condition there is a (volitional) process?’
That which is volition, intention, intentionality: this is said to be ‘with a wholesome root as condition there is a (volitional) process’.
Tattha katamaṃ saṅ­khā­ra­pac­cayā viññāṇaṃ … pe … viññāṇapaccayā nāmaṃ … pe … nāmapaccayā chaṭṭhāyatanaṃ … pe … chaṭ­ṭhā­yata­napaccayā phasso … pe … phassapaccayā vedanā … pe … ayaṃ vuccati “phassapaccayā vedanā”.
Herein, what is ‘with a (volitional) process as condition: consciousness?’
Tattha katamo vedanāpaccayā pasādo?
 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’.
Yā saddhā saddahanā okappanā abhippasādo— ayaṃ vuccati “vedanāpaccayā pasādo”.
Herein, what is ‘with consciousness as condition: mind?’
Tattha katamo pasādapaccayā adhimokkho?
 (There is) the feeling constituent, the perception constituent, the (volitional) processes constituent: this is said to be ‘with consciousness as condition: mind’.
Yo cittassa adhimokkho adhimuccanā tadadhimuttatā—ayaṃ vuccati “pasādapaccayā adhimokkho”.
Herein, what is ‘with mind as condition: the sixth sense sphere?’
Tattha katamo adhi­mokkha­pac­cayā bhavo?
 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’.
Ṭhapetvā adhimokkhaṃ, vedanākkhandho saññākkhandho saṅ­khā­rak­khan­dho viññā­ṇak­khan­dho—ayaṃ vuccati “adhi­mokkha­pac­cayā bhavo” … pe … tena vuccati “evametassa kevalassa duk­khak­khan­dhassa samudayo hotī”ti.
2
 Herein, what is ‘with the sixth sense sphere as condition: contact?’
10
 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’.
1.2.
Mahā­kusa­la­citta
Herein, what is ‘with contact as condition: feeling?’
Katame dhammā kusalā?
 That which is neither mental agreeableness nor disagreeableness, neither painful nor pleasant experience born of contact with the mind, neither painful nor pleasant feeling born of contact with the mind:
Yasmiṃ samaye kāmāvacaraṃ kusalaṃ cittaṃ uppannaṃ hoti somanas­sa­saha­gataṃ ñāṇasam­payut­taṃ sasaṅkhārena rūpārammaṇaṃ vā … pe … somanas­sa­saha­gataṃ ñāṇa­vippa­yuttaṃ rūpārammaṇaṃ vā … pe … somanas­sa­saha­gataṃ ñāṇa­vippa­yuttaṃ sasaṅkhārena rūpārammaṇaṃ vā saddārammaṇaṃ vā gandhārammaṇaṃ vā rasārammaṇaṃ vā ­phoṭṭhab­bā­rammaṇaṃ vā dhammārammaṇaṃ vā yaṃ yaṃ vā panārabbha, tasmiṃ samaye kusala­mū­lapaccayā saṅkhāro, saṅ­khā­ra­pac­cayā viññāṇaṃ, viññāṇapaccayā nāmaṃ, nāmapaccayā chaṭṭhāyatanaṃ, chaṭ­ṭhā­yata­napaccayā phasso, phassapaccayā vedanā, vedanāpaccayā pasādo, pasādapaccayā adhimokkho, adhi­mokkha­pac­cayā bhavo, bhavapaccayā jāti, jātipaccayā jarāmaraṇaṃ.
Evametassa kevalassa duk­khak­khan­dhassa samudayo hoti.
 this is said to be ‘with contact as condition: feeling’.
Tattha katame kusalamūlā?
 Herein, what is ‘with feeling as condition: faith?’
Alobho, adoso.
 That which is confidence, being confident, assurance, great faith: this is said to be ‘with feeling as condition: faith’.
Tattha katamo alobho?
 Herein, what is ‘with faith as condition: resolve?’
Yo alobho alubbhanā alubbhitattaṃ asārāgo asārajjanā asārajjitattaṃ anabhijjhā alobho kusalamūlaṃ—ayaṃ vuccati “alobho”.
 That which is resolve of the mind, resolution, the state of being resolved on that (mind): this is said to be ‘with faith as condition: resolve’.
Tattha katamo adoso?
 Herein, what is ‘with resolve as condition: continuation?’
Yo adoso adussanā adussitattaṃ abyāpādo abyāpajjo adoso kusalamūlaṃ—ayaṃ vuccati “adoso”.
 Except for resolve, (it is) the feeling constituent, the perception constituent, the (volitional) processes constituent, the consciousness constituent: this is said to be ‘with resolve as condition: continuation’.
Ime vuccanti “kusalamūlā”.
Herein, what is ‘with continuation as condition: birth?’
Tattha katamo kusala­mū­lapaccayā saṅkhāro?
 That which for various things is birth, being born, return, turning up, manifestation: this is said to be ‘with continuation as condition: birth’.
Yā cetanā sañcetanā sañ­cetayi­tat­taṃ— ayaṃ vuccati “kusala­mū­lapaccayā saṅkhāro” … pe … ayaṃ vuccati “chaṭ­ṭhā­yata­napaccayā phasso”.
Herein, what is ‘with birth as condition: ageing, death?’
Tattha katamā phassapaccayā vedanā?
 There is ageing, there is death.
Yaṃ cetasikaṃ sātaṃ cetasikaṃ sukhaṃ ceto­samphas­sa­jaṃ sātaṃ sukhaṃ vedayitaṃ ceto­samphas­sajā sātā sukhā vedanā— ayaṃ vuccati “phassapaccayā vedanā” … pe … tena vuccati “evametassa kevalassa duk­khak­khan­dhassa samudayo hotī”ti.
2
 Herein, what is ‘ageing?’
10
 For various things (there is) ageing, agedness, the dwindling away of the life span: this is said to be ‘ageing’.
1.3.
Mahā­kusa­la­citta
Herein, what is ‘death?’
Katame dhammā kusalā?
 For various things (there is) destruction, decay, a breaking up, a complete breaking up, impermanence, a disappearance: this is called ‘death’.
Yasmiṃ samaye kāmāvacaraṃ kusalaṃ cittaṃ uppannaṃ hoti upekkhā­saha­gataṃ ñāṇasam­payut­taṃ rūpārammaṇaṃ vā … pe … upekkhā­saha­gataṃ ñāṇasam­payut­taṃ sasaṅkhārena rūpārammaṇaṃ vā saddārammaṇaṃ vā gandhārammaṇaṃ vā rasārammaṇaṃ vā ­phoṭṭhab­bā­rammaṇaṃ vā dhammārammaṇaṃ vā yaṃ yaṃ vā panārabbha, tasmiṃ samaye kusala­mū­lapaccayā saṅkhāro, saṅ­khā­ra­pac­cayā viññāṇaṃ, viññāṇapaccayā nāmaṃ, nāmapaccayā chaṭṭhāyatanaṃ, chaṭ­ṭhā­yata­napaccayā phasso, phassapaccayā vedanā, vedanāpaccayā pasādo, pasādapaccayā adhimokkho, adhi­mokkha­pac­cayā bhavo, bhavapaccayā jāti, jātipaccayā jarāmaraṇaṃ.
Evametassa kevalassa duk­khak­khan­dhassa samudayo hoti.
Thus, this is ageing and this is death, this is said to be ‘with birth as condition: ageing, death’.
Tattha katame kusalamūlā?
Alobho, adoso, amoho—ime vuccanti “kusalamūlā”.
 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.
This is said to be ‘the origination of this whole mass of suffering’.
Tattha katamo kusala­mū­lapaccayā saṅkhāro?
Yā cetanā sañcetanā sañ­cetayi­tat­taṃ— ayaṃ vuccati “kusala­mū­lapaccayā saṅkhāro” … pe … ayaṃ vuccati— “chaṭ­ṭhā­yata­napaccayā phasso”.
 What are wholesome thoughts?
At whatever time a wholesome mind has arisen in the sensual realm, connected with happiness, associated with knowledge, with intention, (having) 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 a wholesome root 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: faith, with faith as condition: resolve, with resolve 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.
Tattha katamā phassapaccayā vedanā?
Yaṃ cetasikaṃ neva sātaṃ nāsātaṃ ceto­samphas­sa­jaṃ aduk­kha­ma­su­khaṃ vedayitaṃ ceto­samphas­sajā adukkhamasukhā vedanā—ayaṃ vuccati “phassapaccayā vedanā” … pe … tena vuccati “evametassa kevalassa duk­khak­khan­dhassa samudayo hotī”ti.
What are wholesome thoughts?
2
 At whatever time a wholesome mind has arisen in the sensual realm, connected with happiness, disassociated with knowledge, (having) 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 a wholesome root 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: faith, with faith as condition: resolve, with resolve as condition: continuation, with continuation as condition: birth, with birth as condition: ageing, death,
10
 and so there is an origination of this whole mass of suffering.
1.4.
Mahā­kusa­la­citta
What are wholesome thoughts?
Katame dhammā kusalā?
 At whatever time a wholesome mind has arisen in the sensual realm,
Yasmiṃ samaye kāmāvacaraṃ kusalaṃ cittaṃ uppannaṃ hoti upekkhā­saha­gataṃ ñāṇa­vippa­yuttaṃ rūpārammaṇaṃ vā … pe … upekkhā­saha­gataṃ ñāṇa­vippa­yuttaṃ sasaṅkhārena rūpārammaṇaṃ vā saddārammaṇaṃ vā gandhārammaṇaṃ vā rasārammaṇaṃ vā ­phoṭṭhab­bā­rammaṇaṃ vā dhammārammaṇaṃ vā yaṃ yaṃ vā panārabbha, tasmiṃ samaye kusala­mū­lapaccayā saṅkhāro, saṅ­khā­ra­pac­cayā viññāṇaṃ, viññāṇapaccayā nāmaṃ, nāmapaccayā chaṭṭhāyatanaṃ, chaṭ­ṭhā­yata­napaccayā phasso, phassapaccayā vedanā, vedanāpaccayā pasādo, pasādapaccayā adhimokkho, adhi­mokkha­pac­cayā bhavo, bhavapaccayā jāti, jātipaccayā jarāmaraṇaṃ.
 connected with happiness, disassociated with knowledge, with intention, (having) 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 a wholesome root 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: faith, with faith as condition: resolve, with resolve 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 katame kusalamūlā?
 Herein, what are ‘wholesome roots?’
Alobho, adoso—ime vuccanti “kusalamūlā”.
 A lack of greed, a lack of hatred.
Herein, what is ‘a lack of greed?’
That which is a lack of greed, not being greedy, greedlessness, a lack of passion, a lack of being passionate, passionlessness, a lack of avarice, a wholesome root that is lack of greed: this is said to be ‘a lack of greed’.
Tattha katamo kusala­mū­lapaccayā saṅkhāro?
 Herein, what is ‘a lack of hatred?’
Yā cetanā sañcetanā sañ­cetayi­tat­taṃ— ayaṃ vuccati “kusala­mū­lapaccayā saṅkhāro” … pe … tena vuccati “evametassa kevalassa duk­khak­khan­dhassa samudayo hotī”ti.
 That which is a lack of hatred, not being hateful, hatelessness, a lack of malice, a lack of maliciousness, a wholesome root that is lack of hatred: this is said to be ‘a lack of hatred’.
2
10
 These are said to be ‘wholesome roots’.
2. Rūpā­vacara­kusala­citta
Katame dhammā kusalā?
 Herein, what is ‘with a wholesome root as condition there is a (volitional) process?’
Yasmiṃ samaye rūpūpapattiyā maggaṃ bhāveti vivicceva kāmehi … pe … paṭhamaṃ jhānaṃ upasampajja viharati pathavīkasiṇaṃ, tasmiṃ samaye kusala­mū­lapaccayā saṅkhāro, saṅ­khā­ra­pac­cayā viññāṇaṃ, viññāṇapaccayā nāmaṃ, nāmapaccayā chaṭṭhāyatanaṃ, chaṭ­ṭhā­yata­napaccayā phasso, phassapaccayā vedanā, vedanāpaccayā pasādo, pasādapaccayā adhimokkho, adhi­mokkha­pac­cayā bhavo, bhavapaccayā jāti, jātipaccayā jarāmaraṇaṃ.
 That which is volition, intention, intentionality: this is said to be ‘with a wholesome root as condition there is a (volitional) process’.
Evametassa kevalassa duk­khak­khan­dhassa samudayo hoti.
Herein, what is ‘with a (volitional) process as condition: consciousness?’
Tattha katame kusalamūlā?
 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’.
Alobho, adoso, amoho—ime vuccanti “kusalamūlā”.
Herein, what is ‘with consciousness as condition: mind?’
Tattha katamo kusala­mū­lapaccayā saṅkhāro?
 (There is) the feeling constituent, the perception constituent, the (volitional) processes constituent: this is said to be ‘with consciousness as condition: mind’.
Yā cetanā sañcetanā sañ­cetayi­tat­taṃ— ayaṃ vuccati “kusala­mū­lapaccayā saṅkhāro” … pe … tena vuccati “evametassa kevalassa duk­khak­khan­dhassa samudayo hotī”ti.
2
 Herein, what is ‘with mind as condition: the sixth sense sphere?’
10
 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’.
3. Arūpā­vacara­kusala­citta
Katame dhammā kusalā?
 Herein, what is ‘with the sixth sense sphere as condition: contact?’
Yasmiṃ samaye arūpūpapattiyā maggaṃ bhāveti sabbaso ākiñ­cañ­ñā­yatanaṃ samatikkamma neva­saññā­nā­sañ­ñāyata­na­saññā­saha­gataṃ sukhassa ca pahānā … pe … catutthaṃ jhānaṃ upasampajja viharati, tasmiṃ samaye kusala­mū­lapaccayā saṅkhāro, saṅ­khā­ra­pac­cayā viññāṇaṃ, viññāṇapaccayā nāmaṃ, nāmapaccayā chaṭṭhāyatanaṃ, chaṭ­ṭhā­yata­napaccayā phasso, phassapaccayā vedanā, vedanāpaccayā pasādo, pasādapaccayā adhimokkho, adhi­mokkha­pac­cayā bhavo, bhavapaccayā jāti, jātipaccayā jarāmaraṇaṃ.
 That which is contact, contacting, close contacting, the state of being in close contact:
Evametassa kevalassa duk­khak­khan­dhassa samudayo hoti.
this is said to be ‘with the sixth sense sphere as condition: contact’.
Tattha katame kusalamūlā?
Alobho, adoso, amoho—ime vuccanti “kusalamūlā”.
 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’.
Tattha katamo kusala­mū­lapaccayā saṅkhāro?
Yā cetanā sañcetanā sañ­cetayi­tat­taṃ— ayaṃ vuccati “kusala­mū­lapaccayā saṅkhāro” … pe … ayaṃ vuccati “chaṭ­ṭhā­yata­napaccayā phasso”.
 Herein, what is ‘with feeling as condition: faith?’
That which is confidence, being confident, assurance, great faith: this is said to be ‘with feeling as condition: faith’.
Tattha katamā phassapaccayā vedanā?
Yaṃ cetasikaṃ sātaṃ cetasikaṃ sukhaṃ ceto­samphas­sa­jaṃ sātaṃ sukhaṃ vedayitaṃ ceto­samphas­sajā sātā sukhā vedanā— ayaṃ vuccati “phassapaccayā vedanā” … pe … tena vuccati “evametassa kevalassa duk­khak­khan­dhassa samudayo hotī”ti.
 Herein, what is ‘with faith as condition: resolve?’
That which is resolve of the mind, resolution, the state of being resolved on that (mind): this is said to be ‘with faith as condition: resolve’.
2
10
4. Lokutta­ra­kusala­citta
 Herein, what is ‘with resolve as condition: continuation?’
Except for resolve, (it is) the feeling constituent, the perception constituent, the (volitional) processes constituent, the consciousness constituent: this is said to be ‘with resolve as condition: continuation’.
Katame dhammā kusalā?
Yasmiṃ samaye lokuttaraṃ jhānaṃ bhāveti niyyānikaṃ apacayagāmiṃ diṭṭhigatānaṃ pahānāya paṭhamāya bhūmiyā pattiyā vivicceva kāmehi … pe … paṭhamaṃ jhānaṃ upasampajja viharati duk­kha­paṭi­padaṃ dandhābhiññaṃ, tasmiṃ samaye kusala­mū­lapaccayā saṅkhāro, saṅ­khā­ra­pac­cayā viññāṇaṃ, viññāṇapaccayā nāmaṃ, nāmapaccayā chaṭṭhāyatanaṃ, chaṭ­ṭhā­yata­napaccayā phasso, phassapaccayā vedanā, vedanāpaccayā pasādo, pasādapaccayā adhimokkho, adhi­mokkha­pac­cayā bhavo, bhavapaccayā jāti, jātipaccayā jarāmaraṇaṃ.
Evametesaṃ dhammānaṃ samudayo hoti.
 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’.
Tattha katame kusalamūlā?
Alobho, adoso, amoho.
 Herein, what is ‘with birth as condition: ageing, death?’
There is ageing, there is death.
Tattha katamo alobho … pe … adoso … pe … amoho?
Yā paññā pajānanā … pe … amoho dhammavicayo sammādiṭṭhi dhamma­vicaya­sam­boj­jhaṅgo maggaṅgaṃ magga­pariyā­pannaṃ— ayaṃ vuccati “amoho”.
 Herein, what is ‘ageing?’
Ime vuccanti “kusalamūlā”.
 For various things (there is) ageing, agedness, the dwindling away of the life span: this is said to be ‘ageing’.
Tattha katamo kusala­mū­lapaccayā saṅkhāro?
 Herein, what is ‘death?’
Yā cetanā sañcetanā sañ­cetayi­tat­taṃ— ayaṃ vuccati “kusala­mū­lapaccayā saṅkhāro” … pe … ayaṃ vuccati “chaṭ­ṭhā­yata­napaccayā phasso”.
 For various things (there is) destruction, decay, a breaking up, a complete breaking up, impermanence, a disappearance: this is called ‘death’.
Tattha katamā phassapaccayā vedanā?
 Thus, this is ageing and this is death, this is said to be ‘with birth as condition: ageing, death’.
Yaṃ cetasikaṃ sātaṃ cetasikaṃ sukhaṃ ceto­samphas­sa­jaṃ sātaṃ sukhaṃ vedayitaṃ ceto­samphas­sajā sātā sukhā vedanā— ayaṃ vuccati “phassapaccayā vedanā”.
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.
Tattha katamo vedanāpaccayā pasādo?
 This is said to be ‘the origination of this whole mass of suffering’.
Yā saddhā saddahanā okappanā abhippasādo— ayaṃ vuccati “vedanāpaccayā pasādo”.
What are wholesome thoughts?
Tattha katamo pasādapaccayā adhimokkho?
 At whatever time a wholesome mind has arisen in the sensual realm, connected with equanimity, associated with knowledge, (having) 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 a wholesome root 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: faith, with faith as condition: resolve, with resolve as condition: continuation, with continuation as condition: birth, with birth as condition: ageing, death,
Yo cittassa adhimokkho adhimuccanā tadadhimuttatā—ayaṃ vuccati “pasādapaccayā adhimokkho”.
 and so there is an origination of this whole mass of suffering.
Tattha katamo adhi­mokkha­pac­cayā bhavo?
Ṭhapetvā adhimokkhaṃ, vedanākkhandho saññākkhandho saṅ­khā­rak­khan­dho viññā­ṇak­khan­dho—ayaṃ vuccati “adhi­mokkha­pac­cayā bhavo” … pe … ayaṃ vuccati “jātipaccayā jarāmaraṇaṃ”.
What are wholesome thoughts?
At whatever time a wholesome mind has arisen in the sensual realm, connected with equanimity, associated with knowledge, with intention, (having) 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 a wholesome root 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: faith, with faith as condition: resolve, with resolve as condition: continuation, with continuation as condition: birth, with birth as condition: ageing, death,
Evametesaṃ dhammānaṃ samudayo hotīti.
 and so there is an origination of this whole mass of suffering.
Evametesaṃ dhammānaṃ saṅgati hoti, samāgamo hoti, samodhānaṃ hoti, pātubhāvo hoti.
Tena vuccati “evametesaṃ dhammānaṃ samudayo hotī”ti.
Herein, what are ‘wholesome roots?’
A lack of greed, a lack of hatred, a lack of delusion.
Kusalaniddeso.
These are said to be ‘wholesome roots’.
Herein, what is ‘with a wholesome root as condition there is a (volitional) process?’
That which is volition, intention, intentionality: this is said to be ‘with a wholesome root as condition there is a (volitional) process’.
Herein, what is ‘with a (volitional) process as condition: consciousness?’
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’.
Herein, what is ‘with consciousness as condition: mind?’
(There is) the feeling constituent, the perception constituent, the (volitional) processes constituent: this is said to be ‘with consciousness as condition: mind’.
Herein, what is ‘with mind as condition: the sixth sense sphere?’
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’.
Herein, what is ‘with the sixth sense sphere as condition: contact?’
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 neither mental agreeableness nor disagreeableness, neither painful nor pleasant experience born of contact with the mind, neither painful nor pleasant feeling born of contact with the mind: this is said to be ‘with contact as condition: feeling’.
Herein, what is ‘with feeling as condition: faith?’
That which is confidence, being confident, assurance, great faith: this is said to be ‘with feeling as condition: faith’.
Herein, what is ‘with faith as condition: resolve?’
That which is resolve of the mind, resolution, the state of being resolved on that (mind): this is said to be ‘with faith as condition: resolve’.
Herein, what is ‘with resolve as condition: continuation?’
Except for resolve, (it is) the feeling constituent, the perception constituent, the (volitional) processes constituent, the consciousness constituent: this is said to be ‘with resolve 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.
This is said to be ‘the origination of this whole mass of suffering’.
What are wholesome thoughts?
At whatever time a wholesome mind has arisen in the sensual realm, connected with equanimity, disassociated with knowledge, (having) 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 a wholesome root 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: faith, with faith as condition: resolve, with resolve 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.
What are wholesome thoughts?
At whatever time a wholesome mind has arisen in the sensual realm, connected with equanimity, disassociated with knowledge, with intention, (having) 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 a wholesome root 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: faith, with faith as condition: resolve, with resolve 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.
Herein, what are ‘wholesome roots?’
A lack of greed, a lack of hatred.
These are said to be ‘wholesome roots’.
Herein, what is ‘with a wholesome root as condition there is a (volitional) process?’
That which is volition, intention, intentionality: this is said to be ‘with a wholesome root as condition there is a (volitional) process’.
Herein, what is ‘with a (volitional) process as condition: consciousness?’
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’.
Herein, what is ‘with consciousness as condition: mind?’
(There is) the feeling constituent, the perception constituent, the (volitional) processes constituent: this is said to be ‘with consciousness as condition: mind’.
Herein, what is ‘with mind as condition: the sixth sense sphere?’
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’.
Herein, what is ‘with the sixth sense sphere as condition: contact?’
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 neither mental agreeableness nor disagreeableness, neither painful nor pleasant experience born of contact with the mind, neither painful nor pleasant feeling born of contact with the mind: this is said to be ‘with contact as condition: feeling’.
Herein, what is ‘with feeling as condition: faith?’
That which is confidence, being confident, assurance, great faith: this is said to be ‘with feeling as condition: faith’.
Herein, what is ‘with faith as condition: resolve?’
That which is resolve of the mind, resolution, the state of being resolved on that (mind): this is said to be ‘with faith as condition: resolve’.
Herein, what is ‘with resolve as condition: continuation?’
Except for resolve, (it is) the feeling constituent, the perception constituent, the (volitional) processes constituent, the consciousness constituent: this is said to be ‘with resolve 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.
This is said to be ‘the origination of this whole mass of suffering’.
What are wholesome thoughts?
At whatever time he develops the Path leading to rebirth in the form worlds, quite secluded from sense desires, secluded from unwholesome things, having thinking, reflection, and the happiness and rapture born of seclusion, and dwells having attained the first absorption on the earth-object, at that time with a wholesome root 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: faith, with faith as condition: resolve, with resolve 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.
Herein, what are ‘wholesome roots?’
A lack of greed, a lack of hatred, a lack of delusion.
These are said to be ‘wholesome roots’.
Herein, what is ‘with a wholesome root as condition there is a (volitional) process?’
That which is volition, intention, intentionality: this is said to be ‘with a wholesome root as condition there is a (volitional) process’.
Herein, what is ‘with a (volitional) process as condition: consciousness?’
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’.
Herein, what is ‘with consciousness as condition: mind?’
(There is) the feeling constituent, the perception constituent, the (volitional) processes constituent: this is said to be ‘with consciousness as condition: mind’.
Herein, what is ‘with mind as condition: the sixth sense sphere?’
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’.
Herein, what is ‘with the sixth sense sphere as condition: contact?’
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 neither mental agreeableness nor disagreeableness, neither painful nor pleasant experience born of contact with the mind, neither painful nor pleasant feeling born of contact with the mind: this is said to be ‘with contact as condition: feeling’.
Herein, what is ‘with feeling as condition: faith?’
That which is confidence, being confident, assurance, great faith: this is said to be ‘with feeling as condition: faith’.
Herein, what is ‘with faith as condition: resolve?’
That which is resolve of the mind, resolution, the state of being resolved on that (mind): this is said to be ‘with faith as condition: resolve’.
Herein, what is ‘with resolve as condition: continuation?’
Except for resolve, (it is) the feeling constituent, the perception constituent, the (volitional) processes constituent, the consciousness constituent: this is said to be ‘with resolve 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.
This is said to be ‘the origination of this whole mass of suffering’.
What are wholesome thoughts?
At whatever time he develops the Path leading to rebirth in the formless worlds, having completely transcended the sphere of nothingness, associated with the perception of the sphere of neither-perception-nor-non-perception, having given up pleasure, given up pain, and with the previous disappearance of mental well-being and sorrow, without pain, without pleasure, and with complete purity of mindfulness owing to equanimity, he dwells having attained the fourth absorption, at that time with a wholesome root 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: faith, with faith as condition: resolve, with resolve 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.
Herein, what are ‘wholesome roots?’
A lack of greed, a lack of hatred, a lack of delusion.
These are said to be ‘wholesome roots’.
Herein, what is ‘with a wholesome root as condition there is a (volitional) process?’
That which is volition, intention, intentionality: this is said to be ‘with a wholesome root as condition there is a (volitional) process’.
Herein, what is ‘with a (volitional) process as condition: consciousness?’
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’.
Herein, what is ‘with consciousness as condition: mind?’
(There is) the feeling constituent, the perception constituent, the (volitional) processes constituent: this is said to be ‘with consciousness as condition: mind’.
Herein, what is ‘with mind as condition: the sixth sense sphere?’
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’.
Herein, what is ‘with the sixth sense sphere as condition: contact?’
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: faith?’
That which is confidence, being confident, assurance, great faith: this is said to be ‘with feeling as condition: faith’.
Herein, what is ‘with faith as condition: resolve?’
That which is resolve of the mind, resolution, the state of being resolved on that (mind): this is said to be ‘with faith as condition: resolve’.
Herein, what is ‘with resolve as condition: continuation?’
Except for resolve, (it is) the feeling constituent, the perception constituent, the (volitional) processes constituent, the consciousness constituent: this is said to be ‘with resolve 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.
This is said to be ‘the origination of this whole mass of suffering’.
What are wholesome thoughts?
At whatever time he develops the supermundane absorption, which leads out, which goes to decrease (of rebirth), to abandonment of (wrong) views, to the attainment of the first ground, quite secluded from sense desires, secluded from unwholesome things, having thinking, reflection, and the happiness and rapture born of seclusion, and dwells having attained the first absorption, with difficulty in practice and
slow deepening of knowledge, at that time with a wholesome root 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: faith, with faith as condition: resolve, with resolve 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.
Herein, what are ‘wholesome roots?’
A lack of greed, a lack of hatred, a lack of delusion.
Herein, what is ‘a lack of greed?’
That which is a lack of greed, not being greedy, greedlessness, a lack of passion, a lack of being passionate, passionlessness, a lack of avarice, a wholesome root that is lack of greed:
this is said to be ‘a lack of greed’.
Herein, what is ‘a lack of hatred?’
That which is a lack of hatred, not being hateful, hatelessness, a lack of malice, a lack of maliciousness, a wholesome root that is lack of hatred:
this is said to be ‘a lack of hatred’.
Herein, what is ‘a lack of delusion?’
That which is wisdom, knowing, investigation, deep investigation, investigation of (the nature of) things, discernment, discrimination, differentiation, erudition, skilfulness, subtlety, clarification, thoughtfulness, consideration, breadth, intelligence, guidance, insight, full awareness, examination, wisdom, the Faculty of Wisdom, the Strength of Wisdom, the sword of wisdom, the height of wisdom, the light of wisdom, the lustre of wisdom, the flame of wisdom, the treasure of wisdom, non-delusion, investigation of (the nature of) things, Right View, investigation (of the nature) of things factor of Complete Awakening, the Path factor, and what belongs to the Path, this is said to be ‘a lack of delusion’.
These are said to be ‘wholesome roots’.
Herein, what is ‘with a wholesome root as condition there is a (volitional) process?’
That which is volition, intention, intentionality: this is said to be ‘with a wholesome root as condition there is a (volitional) process’.
Herein, what is ‘with a (volitional) process as condition: consciousness?’
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’.
Herein, what is ‘with consciousness as condition: mind?’
(There is) the feeling constituent, the perception constituent, the (volitional) processes constituent: this is said to be ‘with consciousness as condition: mind’.
Herein, what is ‘with mind as condition: the sixth sense sphere?’
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’.
Herein, what is ‘with the sixth sense sphere as condition: contact?’
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: faith?’
That which is confidence, being confident, assurance, great faith: this is said to be ‘with feeling as condition: faith’.
Herein, what is ‘with faith as condition: resolve?’
That which is resolve of the mind, resolution, the state of being resolved on that (mind): this is said to be ‘with faith as condition: resolve’.
Herein, what is ‘with resolve as condition: continuation?’
Except for resolve, (it is) the feeling constituent, the perception constituent, the (volitional) processes constituent, the consciousness constituent: this is said to be ‘with resolve 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: this is said to be ‘the origination of this whole mass of suffering’.
The Explanation of the Wholesome [has ended]

6.2.11 The Explanation of what is Without Consequences 2.11 Abyāka­ta­niddesa



2.11 Abyāka­ta­niddesa
 2.11 The Explanation of what is Without Consequences
Ahetu­ka­kusala­vipāka­citta
1.1 Ahetu­ka­kusala­vipāka­citta
1.1.1. Cak­khu­viñ­ñā­ṇa­citta
Katame dhammā abyākatā?
 What are thoughts without consequences?
Yasmiṃ samaye kāmāvacarassa kusalassa kammassa katattā upacitattā vipākaṃ cakkhuviññāṇaṃ uppannaṃ hoti upekkhā­saha­gataṃ rūpārammaṇaṃ, tasmiṃ samaye saṅ­khā­ra­pac­cayā viññāṇaṃ, viññāṇapaccayā nāmaṃ, nāmapaccayā chaṭṭhāyatanaṃ, chaṭ­ṭhā­yata­napaccayā phasso, phassapaccayā vedanā, vedanāpaccayā bhavo, bhavapaccayā jāti, jātipaccayā jarāmaraṇaṃ.
 At whatever time, through having done and accumulated wholesome deeds in the sensual realm, a resultant eye-consciousness has arisen, connected with equanimity, (having) a form object, at that time with a (volitional) process as condition there is 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: 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 katamo saṅkhāro?
 Herein, what is ‘a (volitional) process?’
Yā cetanā sañcetanā sañ­cetayi­tat­taṃ—ayaṃ vuccati “saṅkhāro”.
 That which is volition, intention, intentionality: this is said to be ‘a (volitional) process’.
Tattha katamaṃ saṅ­khā­ra­pac­cayā viññāṇaṃ?
 Herein, what is ‘with a (volitional) process as condition there is consciousness?’
Yaṃ cittaṃ mano mānasaṃ … pe … tajjā­cak­khu­viñ­ñā­ṇa­dhātu—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 eye-consciousness element arising from that: this is said to be ‘with a (volitional) process as condition there is 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 … pe … tajjā­cak­khu­viñ­ñā­ṇa­dhātu—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 eye-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 neva sātaṃ nāsātaṃ ceto­samphas­sa­jaṃ aduk­kha­ma­su­khaṃ vedayitaṃ ceto­samphas­sajā adukkhamasukhā vedanā—ayaṃ vuccati “phassapaccayā vedanā”.
 That which is neither mental agreeableness nor disagreeableness, neither painful nor pleasant experience born of contact with the mind, neither painful nor pleasant feeling born of contact with the mind: this is said to be ‘with contact as condition: feeling’.
Tattha katamo vedanāpaccayā bhavo?
 Herein, what is ‘with feeling as condition: continuation?’
Ṭhapetvā vedanaṃ, saññākkhandho saṅ­khā­rak­khan­dho viññā­ṇak­khan­dho—ayaṃ vuccati “vedanāpaccayā bhavo” … pe … tena vuccati “evametassa kevalassa duk­khak­khan­dhassa samudayo hotī”ti.
 Except for feeling, (it is) the perception constituent, the (volitional) processes constituent, the consciousness constituent: this is said to be ‘with feeling as condition: continuation’.
Tasmiṃ samaye saṅ­khā­ra­pac­cayā viññāṇaṃ saṅ­khā­ra­hetukaṃ, viññāṇapaccayā nāmaṃ viññāṇahetukaṃ, nāmapaccayā chaṭṭhāyatanaṃ nāmahetukaṃ, chaṭ­ṭhā­yata­napaccayā phasso chaṭ­ṭhā­yatana­hetuko, phassapaccayā vedanā phassahetukā, vedanāpaccayā bhavo, bhavapaccayā jāti, jātipaccayā jarāmaraṇaṃ.
 Herein, what is ‘with continuation as condition: birth?’
Evametassa kevalassa duk­khak­khan­dhassa samudayo hoti.
 That which for various things is birth, being born, return, turning up, manifestation: this is said to be ‘with continuation as condition: birth’.
Tasmiṃ samaye saṅ­khā­ra­pac­cayā viññāṇaṃ saṅ­khā­ra­sam­payut­taṃ, viññāṇapaccayā nāmaṃ viñ­ñā­ṇasam­payut­taṃ, nāmapaccayā chaṭṭhāyatanaṃ nāma­sam­payut­taṃ, chaṭ­ṭhā­yata­napaccayā phasso chaṭ­ṭhā­yatana­sam­payutto, phassapaccayā vedanā ­phassasam­payuttā, vedanāpaccayā bhavo, bhavapaccayā jāti, jātipaccayā jarāmaraṇaṃ.
 Herein, what is ‘with birth as condition: ageing, death?’
Evametassa kevalassa duk­khak­khan­dhassa samudayo hoti.
 There is ageing, there is death.
Tasmiṃ samaye saṅ­khā­ra­pac­cayā viññāṇaṃ, viñ­ñā­ṇa­pac­ca­yāpi saṅkhāro; viññāṇapaccayā nāmaṃ, nāmapaccayāpi viññāṇaṃ; nāmapaccayā chaṭṭhāyatanaṃ, chaṭ­ṭhā­yatana­pac­ca­yāpi nāmaṃ; chaṭ­ṭhā­yata­napaccayā phasso, phassa­pac­ca­yāpi chaṭṭhāyatanaṃ; phassapaccayā vedanā, vedanā­pac­ca­yāpi phasso; vedanāpaccayā bhavo, bhavapaccayā jāti, jātipaccayā jarāmaraṇaṃ.
 Herein, what is ‘ageing?’
Evametassa kevalassa duk­khak­khan­dhassa samudayo hoti.
 For various things (there is) ageing, agedness, the dwindling away of the life span: this is said to be ‘ageing’.
2
11
 Herein, what is ‘death?’
1.1.
 For various things (there is) destruction, decay, a breaking up, a complete breaking up, impermanence, a disappearance: this is called ‘death’.
2. Sota-kāya­viñ­ñā­ṇa­citta
Katame dhammā abyākatā?
 Thus, this is ageing and this is death, this is said to be ‘with birth as condition: ageing, death’.
Yasmiṃ samaye kāmāvacarassa kusalassa kammassa katattā upacitattā vipākaṃ sotaviññāṇaṃ uppannaṃ hoti upekkhā­saha­gataṃ saddārammaṇaṃ … pe … ghānaviññāṇaṃ uppannaṃ hoti upekkhā­saha­gataṃ gandhārammaṇaṃ … pe … jivhāviññāṇaṃ uppannaṃ hoti upekkhā­saha­gataṃ rasārammaṇaṃ … pe … kāyaviññāṇaṃ uppannaṃ hoti sukhasahagataṃ ­phoṭṭhab­bā­rammaṇaṃ, tasmiṃ samaye saṅ­khā­ra­pac­cayā viññāṇaṃ, viññāṇapaccayā nāmaṃ, nāmapaccayā chaṭṭhāyatanaṃ, chaṭ­ṭhā­yata­napaccayā phasso, phassapaccayā vedanā, vedanāpaccayā bhavo, bhavapaccayā jāti, jātipaccayā jarāmaraṇaṃ.
Evametassa kevalassa duk­khak­khan­dhassa samudayo 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.
This is said to be ‘the origination of this whole mass of suffering’.
Tattha katamo saṅkhāro?
Yā cetanā sañcetanā sañ­cetayi­tat­taṃ—ayaṃ vuccati “saṅkhāro” … pe … ayaṃ vuccati “chaṭ­ṭhā­yata­napaccayā phasso”.
At that time with a (volitional) process as condition there is 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: continuation, with continuation as condition: birth, with birth as condition: ageing, death,
and so there is an origination of this whole mass of suffering.
Tattha katamā phassapaccayā vedanā?
Yaṃ kāyikaṃ sātaṃ kāyikaṃ sukhaṃ kāya­samphas­sa­jaṃ sātaṃ sukhaṃ vedayitaṃ kāya­samphas­sajā sātā sukhā vedanā— ayaṃ vuccati “phassapaccayā vedanā”.
At that time with a (volitional) process as condition there is 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 rooted in contact, with feeling 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.
Tattha katamo vedanāpaccayā bhavo?
Ṭhapetvā vedanaṃ, saññākkhandho saṅ­khā­rak­khan­dho viññā­ṇak­khan­dho—ayaṃ vuccati “vedanāpaccayā bhavo” … pe … tena vuccati “evametassa kevalassa duk­khak­khan­dhassa samudayo hotī”ti.
At that time with a (volitional) process as condition there is consciousness, also with consciousness as condition there is a (volitional) process, with consciousness as condition: mind,
2
 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,
11
 with contact as condition: feeling, also with feeling as condition: contact, with feeling as condition: continuation, with continuation as condition: birth, with birth as condition: ageing, death,
1.1.
 and so there is an origination of this whole mass of suffering.
3. Sam­paṭic­chana­citta
Katame dhammā abyākatā?
 What are thoughts without consequences?
Yasmiṃ samaye kāmāvacarassa kusalassa kammassa katattā upacitattā vipākā manodhātu uppannā hoti upekkhā­saha­gatā rūpārammaṇā vā saddārammaṇā vā gandhārammaṇā vā rasārammaṇā vā ­phoṭṭhab­bā­rammaṇā vā yaṃ yaṃ vā panārabbha, tasmiṃ samaye saṅ­khā­ra­pac­cayā viññāṇaṃ, viññāṇapaccayā nāmaṃ, nāmapaccayā chaṭṭhāyatanaṃ, chaṭ­ṭhā­yata­napaccayā phasso, phassapaccayā vedanā, vedanāpaccayā adhimokkho, adhi­mokkha­pac­cayā bhavo, bhavapaccayā jāti, jātipaccayā jarāmaraṇaṃ.
 At whatever time, through having done and accumulated wholesome deeds in the sensual realm, a resultant ear-consciousness has arisen, connected with equanimity, (having) a sound object, at that time with a (volitional) process as condition there is 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: 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 katamo saṅkhāro?
 What are thoughts without consequences?
Yā cetanā sañcetanā sañ­cetayi­tat­taṃ—ayaṃ vuccati “saṅkhāro”.
 At whatever time, through having done and accumulated wholesome deeds in the sensual realm, a resultant nose-consciousness has arisen, connected with equanimity, (having) a smell object, at that time with a (volitional) process as condition there is 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: continuation, with continuation as condition: birth, with birth as condition: ageing, death,
and so there is an origination of this whole mass of suffering.
Tattha katamaṃ saṅ­khā­ra­pac­cayā viññāṇaṃ?
Yaṃ cittaṃ mano mānasaṃ … pe … tajjāmanodhātu—idaṃ vuccati “saṅ­khā­ra­pac­cayā viññāṇaṃ” … pe … ayaṃ vuccati “chaṭ­ṭhā­yata­napaccayā phasso”.
 What are thoughts without consequences?
At whatever time, through having done and accumulated wholesome deeds in the sensual realm, a resultant tongue-consciousness has arisen, connected with equanimity, (having) a taste object, at that time with a (volitional) process as condition there is 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: continuation, with continuation as condition: birth, with birth as condition: ageing, death,
and so there is an origination of this whole mass of suffering.
Tattha katamā phassapaccayā vedanā?
Yaṃ cetasikaṃ neva sātaṃ nāsātaṃ ceto­samphas­sa­jaṃ aduk­kha­ma­su­khaṃ vedayitaṃ ceto­samphas­sajā adukkhamasukhā vedanā—ayaṃ vuccati “phassapaccayā vedanā”.
What are thoughts without consequences?
At whatever time, through having done and accumulated wholesome deeds in the sensual realm, a resultant body-consciousness has arisen, connected with happiness, (having) a tangible object, at that time with a (volitional) process as condition there is 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: continuation, with continuation as condition: birth, with birth as condition: ageing, death,
Tattha katamo vedanāpaccayā adhimokkho?
 and so there is an origination of this whole mass of suffering.
Yo cittassa adhimokkho adhimuccanā tadadhimuttatā—ayaṃ vuccati “vedanāpaccayā adhimokkho”.
Herein, what is ‘a (volitional) process?’
Tattha katamo adhi­mokkha­pac­cayā bhavo?
 That which is volition, intention, intentionality: this is said to be ‘a (volitional) process’.
Ṭhapetvā adhimokkhaṃ, vedanākkhandho saññākkhandho saṅ­khā­rak­khan­dho viññā­ṇak­khan­dho—ayaṃ vuccati “adhi­mokkha­pac­cayā bhavo” … pe … tena vuccati “evametassa kevalassa duk­khak­khan­dhassa samudayo hotī”ti.
2
 Herein, what is ‘with a (volitional) process as condition there is consciousness?’
11
 That which is thought, mind, mentality, heart, consciousness, mind, the mind sense sphere, the mind faculty, consciousness, the consciousness constituent, the body-consciousness element arising from that: this is said to be ‘with a (volitional) process as condition there is consciousness’.
1.1.
4. Somanas­san­tīraṇa­citta
Herein, what is ‘with consciousness as condition: mind?’
Katame dhammā abyākatā?
 (There is) the feeling constituent, the perception constituent, the (volitional) processes constituent: this is said to be ‘with consciousness as condition: mind’.
Yasmiṃ samaye kāmāvacarassa kusalassa kammassa katattā upacitattā vipākā mano­viñ­ñā­ṇa­dhātu uppannā hoti somanas­sa­saha­gatā rūpārammaṇā vā saddārammaṇā vā gandhārammaṇā vā rasārammaṇā vā ­phoṭṭhab­bā­rammaṇā vā dhammārammaṇā vā yaṃ yaṃ vā panārabbha, tasmiṃ samaye saṅ­khā­ra­pac­cayā viññāṇaṃ, viññāṇapaccayā nāmaṃ, nāmapaccayā chaṭṭhāyatanaṃ, chaṭ­ṭhā­yata­napaccayā phasso, phassapaccayā vedanā, vedanāpaccayā adhimokkho, adhi­mokkha­pac­cayā bhavo, bhavapaccayā jāti, jātipaccayā jarāmaraṇaṃ.
Evametassa kevalassa duk­khak­khan­dhassa samudayo hoti.
Herein, what is ‘with mind as condition: the sixth sense sphere?’
That which is thought, mind, mentality, heart, consciousness, mind, the mind sense sphere, the mind faculty, consciousness, the consciousness constituent, the body-consciousness element arising from that: this is said to be ‘with mind as condition: the sixth sense sphere’.
Tattha katamo saṅkhāro?
Yā cetanā sañcetanā sañ­cetayi­tat­taṃ—ayaṃ vuccati “saṅkhāro”.
Herein, what is ‘with the sixth sense sphere as condition: contact?’
That which is contact, contacting, close contacting, the state of being in close contact:
Tattha katamaṃ saṅ­khā­ra­pac­cayā viññāṇaṃ?
Yaṃ cittaṃ mano mānasaṃ … pe … tajjā­mano­viñ­ñā­ṇa­dhātu—idaṃ vuccati “saṅ­khā­ra­pac­cayā viññāṇaṃ” … pe … ayaṃ vuccati “chaṭ­ṭhā­yata­napaccayā phasso”.
 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 bodily pleasure, bodily agreeableness, pleasure arising from contact with the body, agreeable feeling, pleasure and pleasureable feeling that is born in the body: this is said to be ‘with contact as condition: feeling’.
Tattha katamo vedanāpaccayā adhimokkho?
 Herein, what is ‘with feeling as condition: continuation?’
Yo cittassa adhimokkho adhimuccanā tadadhimuttatā—ayaṃ vuccati “vedanāpaccayā adhimokkho”.
 Except for feeling, (it is) the perception constituent, the (volitional) processes constituent, the consciousness constituent: this is said to be ‘with feeling as condition: continuation’.
Tattha katamo adhi­mokkha­pac­cayā bhavo?
 Herein, what is ‘with continuation as condition: birth?’
Ṭhapetvā adhimokkhaṃ, vedanākkhandho saññākkhandho saṅ­khā­rak­khan­dho viññā­ṇak­khan­dho—ayaṃ vuccati “adhi­mokkha­pac­cayā bhavo” … pe … tena vuccati “evametassa kevalassa duk­khak­khan­dhassa samudayo hotī”ti.
 That which for various things is birth, being born, return, turning up, manifestation: this is said to be ‘with continuation as condition: birth’.
2
11
 Herein, what is ‘with birth as condition: ageing, death?’
1.1.
 There is ageing, there is death.
5. Upekkhā­santī­raṇa­citta
Katame dhammā abyākatā?
 Herein, what is ‘ageing?’
Yasmiṃ samaye kāmāvacarassa kusalassa kammassa katattā upacitattā vipākā mano­viñ­ñā­ṇa­dhātu uppannā hoti upekkhā­saha­gatā rūpārammaṇā vā saddārammaṇā vā gandhārammaṇā vā rasārammaṇā vā ­phoṭṭhab­bā­rammaṇā vā dhammārammaṇā vā yaṃ yaṃ vā panārabbha, tasmiṃ samaye saṅ­khā­ra­pac­cayā viññāṇaṃ, viññāṇapaccayā nāmaṃ, nāmapaccayā chaṭṭhāyatanaṃ, chaṭ­ṭhā­yata­napaccayā phasso, phassapaccayā vedanā, vedanāpaccayā adhimokkho, adhi­mokkha­pac­cayā bhavo, bhavapaccayā jāti, jātipaccayā jarāmaraṇaṃ.
 For various things (there is) ageing, agedness, the dwindling away of the life span: this is said to be ‘ageing’.
Evametassa kevalassa duk­khak­khan­dhassa samudayo hoti.
Herein, what is ‘death?’
Tattha katamo saṅkhāro?
 For various things (there is) destruction, decay, a breaking up, a complete breaking up, impermanence, a disappearance: this is called ‘death’.
Yā cetanā sañcetanā sañ­cetayi­tat­taṃ—ayaṃ vuccati “saṅkhāro”.
Thus, this is ageing and this is death, this is said to be ‘with birth as condition: ageing, death’.
Tattha katamaṃ saṅ­khā­ra­pac­cayā viññāṇaṃ?
Yaṃ cittaṃ mano mānasaṃ … pe … tajjā­mano­viñ­ñā­ṇa­dhātu—idaṃ vuccati “saṅ­khā­ra­pac­cayā viññāṇaṃ” … pe … ayaṃ vuccati “chaṭ­ṭhā­yata­napaccayā phasso”.
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.
This is said to be ‘the origination of this whole mass of suffering’.
Tattha katamā phassapaccayā vedanā?
Yaṃ cetasikaṃ neva sātaṃ nāsātaṃ ceto­samphas­sa­jaṃ aduk­kha­ma­su­khaṃ vedayitaṃ ceto­samphas­sajā adukkhamasukhā vedanā—ayaṃ vuccati “phassapaccayā vedanā”.
What are thoughts without consequences?
At whatever time, through having done and accumulated wholesome deeds in the sensual realm, a resultant mind element has arisen,
Tattha katamo vedanāpaccayā adhimokkho?
 connected with equanimity, (having) a form object, or a sound object, or a smell object, or a taste object, or a tangible object, or referring to whatever (thought),
Yo cittassa adhimokkho adhimuccanā tadadhimuttatā—ayaṃ vuccati “vedanāpaccayā adhimokkho”.
 at that time with a (volitional) process as condition there is 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: resolve, with resolve 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.
Tattha katamo adhi­mokkha­pac­cayā bhavo?
Ṭhapetvā adhimokkhaṃ, vedanākkhandho saññākkhandho saṅ­khā­rak­khan­dho, viññā­ṇak­khan­dho—ayaṃ vuccati “adhi­mokkha­pac­cayā bhavo” … pe … tena vuccati “evametassa kevalassa duk­khak­khan­dhassa samudayo hotī”ti.
 Herein, what is ‘a (volitional) process?’
That which is volition, intention, intentionality: this is said to be ‘a (volitional) process’.
2
11
1.2.
 Herein, what is ‘with a (volitional) process as condition there is consciousness?’
Kāmāvaca­ra­vipāka­citta
 That which is thought, mind, mentality, heart, consciousness, mind, the mind sense sphere, the mind faculty, consciousness, the consciousness constituent, the mind element arising from that: this is said to be ‘with a (volitional) process as condition there is consciousness’.
Katame dhammā abyākatā?
Yasmiṃ samaye kāmāvacarassa kusalassa kammassa katattā upacitattā vipākā mano­viñ­ñā­ṇa­dhātu uppannā hoti somanas­sa­saha­gatā ñāṇasampayuttā … pe … somanas­sa­saha­gatā ñāṇasampayuttā sasaṅkhārena … pe … somanas­sa­saha­gatā ñāṇavippayuttā … pe … somanas­sa­saha­gatā ñāṇavippayuttā sasaṅkhārena … pe … upekkhā­saha­gatā ñāṇasampayuttā … pe … upekkhā­saha­gatā ñāṇasampayuttā sasaṅkhārena … pe … upekkhā­saha­gatā ñāṇavippayuttā … pe … upekkhā­saha­gatā ñāṇavippayuttā sasaṅkhārena rūpārammaṇā vā … pe … dhammārammaṇā vā yaṃ yaṃ vā panārabbha, tasmiṃ samaye saṅ­khā­ra­pac­cayā viññāṇaṃ, viññāṇapaccayā nāmaṃ, nāmapaccayā chaṭṭhāyatanaṃ, chaṭ­ṭhā­yata­napaccayā phasso, phassapaccayā vedanā, vedanāpaccayā pasādo, pasādapaccayā adhimokkho, adhi­mokkha­pac­cayā bhavo, bhavapaccayā jāti, jātipaccayā jarāmaraṇaṃ.
 Herein, what is ‘with consciousness as condition: mind?’
Evametassa kevalassa duk­khak­khan­dhassa samudayo hoti.
 (There is) the feeling constituent, the perception constituent, the (volitional) processes constituent: this is said to be ‘with consciousness as condition: mind’.
Tattha katamo saṅkhāro?
 Herein, what is ‘with mind as condition: the sixth sense sphere?’
Yā cetanā sañcetanā sañ­cetayi­tat­taṃ—ayaṃ vuccati “saṅkhāro”.
 That which is thought, mind, mentality, heart, consciousness, mind, the mind sense sphere, the mind faculty, consciousness, the consciousness constituent, the mind element arising from that: this is said to be ‘with mind as condition: the sixth sense sphere’.
Tattha katamaṃ saṅ­khā­ra­pac­cayā viññāṇaṃ?
 Herein, what is ‘with the sixth sense sphere as condition: contact?’
Yaṃ cittaṃ mano mānasaṃ … pe … tajjā­mano­viñ­ñā­ṇa­dhātu—idaṃ vuccati “saṅ­khā­ra­pac­cayā viññāṇaṃ” … pe … ayaṃ vuccati “phassapaccayā vedanā”.
 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 katamo vedanāpaccayā pasādo?
Yā saddhā saddahanā okappanā abhippasādo— ayaṃ vuccati “vedanāpaccayā pasādo”.
Herein, what is ‘with contact as condition: feeling?’
That which is neither mental agreeableness nor disagreeableness, neither painful nor pleasant experience born of contact with the mind, neither painful nor pleasant feeling born of contact with the mind: this is said to be ‘with contact as condition: feeling’.
Tattha katamo pasādapaccayā adhimokkho?
Yo cittassa adhimokkho adhimuccanā tadadhimuttatā—ayaṃ vuccati “pasādapaccayā adhimokkho”.
Herein, what is ‘with feeling as condition: resolve?’
That which is resolve of the mind, resolution, the state of being resolved on that (mind): this is said to be ‘with feeling as condition: resolve’.
Tattha katamo adhi­mokkha­pac­cayā bhavo?
Ṭhapetvā adhimokkhaṃ, vedanākkhandho saññākkhandho saṅ­khā­rak­khan­dho viññā­ṇak­khan­dho—ayaṃ vuccati “adhi­mokkha­pac­cayā bhavo” … pe … tena vuccati “evametassa kevalassa duk­khak­khan­dhassa samudayo hotī”ti.
Herein, what is ‘with resolve as condition: continuation?’
2
 Except for resolve, (it is) the feeling constituent, the perception constituent, the (volitional) processes constituent, the consciousness constituent: this is said to be ‘with resolve as condition: continuation’.
11
1.3.
Rūpāvaca­ra­vipāka­citta
 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’.
Katame dhammā abyākatā?
Yasmiṃ samaye rūpūpapattiyā maggaṃ bhāveti vivicceva kāmehi … pe … paṭhamaṃ jhānaṃ upasampajja viharati pathavīkasiṇaṃ, tasmiṃ samaye phasso hoti … pe … avikkhepo hoti—ime dhammā kusalā.
Herein, what is ‘with birth as condition: ageing, death?’
There is ageing, there is death.
Tasseva rūpāvacarassa kusalassa kammassa katattā upacitattā vipākaṃ vivicceva kāmehi … pe … paṭhamaṃ jhānaṃ upasampajja viharati pathavīkasiṇaṃ, tasmiṃ samaye saṅ­khā­ra­pac­cayā viññāṇaṃ, viññāṇapaccayā nāmaṃ, nāmapaccayā chaṭṭhāyatanaṃ, chaṭ­ṭhā­yata­napaccayā phasso, phassapaccayā vedanā, vedanāpaccayā pasādo, pasādapaccayā adhimokkho, adhi­mokkha­pac­cayā bhavo, bhavapaccayā jāti, jātipaccayā jarāmaraṇaṃ.
Evametassa kevalassa duk­khak­khan­dhassa samudayo hoti.
( )
 Herein, what is ‘ageing?’
2
 For various things (there is) ageing, agedness, the dwindling away of the life span: this is said to be ‘ageing’.
11
1.4.
Arūpā­vacara­vipāka­citta
 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’.
Katame dhammā abyākatā?
Yasmiṃ samaye arūpūpapattiyā maggaṃ bhāveti sabbaso ākiñ­cañ­ñā­yatanaṃ samatikkamma neva­saññā­nā­sañ­ñāyata­na­saññā­saha­gataṃ sukhassa ca pahānā … pe … catutthaṃ jhānaṃ upasampajja viharati, tasmiṃ samaye phasso hoti … pe … avikkhepo hoti—ime dhammā kusalā.
Thus, this is ageing and this is death, this is said to be ‘with birth as condition: ageing, death’.
Tasseva arūpāvacarassa kusalassa kammassa katattā upacitattā vipākaṃ sabbaso ākiñ­cañ­ñā­yatanaṃ samatikkamma neva­saññā­nā­sañ­ñāyata­na­saññā­saha­gataṃ sukhassa ca pahānā … pe … catutthaṃ jhānaṃ upasampajja viharati, tasmiṃ samaye saṅ­khā­ra­pac­cayā viññāṇaṃ, viññāṇapaccayā nāmaṃ, nāmapaccayā chaṭṭhāyatanaṃ, chaṭ­ṭhā­yata­napaccayā phasso, phassapaccayā vedanā, vedanāpaccayā pasādo, pasādapaccayā adhimokkho, adhi­mokkha­pac­cayā bhavo, bhavapaccayā jāti, jātipaccayā jarāmaraṇaṃ.
Evametassa kevalassa duk­khak­khan­dhassa samudayo 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.
This is said to be ‘the origination of this whole mass of suffering’.
2
11
1.5.
 What are thoughts without consequences?
Lokutta­ra­vipāka­citta
 At whatever time, through having done and accumulated wholesome deeds in the sensual realm, a resultant mind-consciousness element has arisen, connected with happiness, (having) 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 a (volitional) process as condition there is 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: resolve, with resolve as condition: continuation, with continuation as condition: birth, with birth as condition: ageing, death,
Katame dhammā abyākatā?
 and so there is an origination of this whole mass of suffering.
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—ime dhammā kusalā.
Herein, what is ‘a (volitional) process?’
Tasseva lokuttarassa kusalassa jhānassa katattā bhāvitattā vipākaṃ vivicceva kāmehi … pe … paṭhamaṃ jhānaṃ upasampajja viharati duk­kha­paṭi­padaṃ dandhābhiññaṃ, tasmiṃ samaye saṅ­khā­ra­pac­cayā viññāṇaṃ, viññāṇapaccayā nāmaṃ, nāmapaccayā chaṭṭhāyatanaṃ, chaṭ­ṭhā­yata­napaccayā phasso, phassapaccayā vedanā, vedanāpaccayā pasādo, pasādapaccayā adhimokkho, adhi­mokkha­pac­cayā bhavo, bhavapaccayā jāti, jātipaccayā jarāmaraṇaṃ.
 That which is volition, intention, intentionality: this is said to be ‘a (volitional) process’.
Evametesaṃ dhammānaṃ samudayo hoti.
( )
2
 Herein, what is ‘with a (volitional) process as condition there is consciousness?’
11
 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 there is consciousness’.
2. 2.
11
2 Akusala­vipāka­citta
 Herein, what is ‘with consciousness as condition: mind?’
2
 (There is) the feeling constituent, the perception constituent, the (volitional) processes constituent: this is said to be ‘with consciousness as condition: mind’.
11
2.1.
Cakkhu-kāya­viñ­ñā­ṇa­citta
 Herein, what is ‘with mind as condition: the sixth sense sphere?’
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’.
Katame dhammā abyākatā?
Yasmiṃ samaye akusalassa kammassa katattā upacitattā vipākaṃ cakkhuviññāṇaṃ uppannaṃ hoti upekkhā­saha­gataṃ rūpārammaṇaṃ … pe … sotaviññāṇaṃ uppannaṃ hoti upekkhā­saha­gataṃ saddārammaṇaṃ … pe … ghānaviññāṇaṃ uppannaṃ hoti upekkhā­saha­gataṃ gandhārammaṇaṃ … pe … jivhāviññāṇaṃ uppannaṃ hoti upekkhā­saha­gataṃ rasārammaṇaṃ … pe … kāyaviññāṇaṃ uppannaṃ hoti duk­kha­saha­gataṃ ­phoṭṭhab­bā­rammaṇaṃ, tasmiṃ samaye saṅ­khā­ra­pac­cayā viññāṇaṃ, viññāṇapaccayā nāmaṃ, nāmapaccayā chaṭṭhāyatanaṃ, chaṭ­ṭhā­yata­napaccayā phasso, phassapaccayā vedanā, vedanāpaccayā bhavo, bhavapaccayā jāti, jātipaccayā jarāmaraṇaṃ.
Evametassa kevalassa duk­khak­khan­dhassa samudayo hoti.
 Herein, what is ‘with the sixth sense sphere as condition: contact?’
That which is contact, contacting, close contacting, the state of being in close contact:
Tattha katamo saṅkhāro?
 this is said to be ‘with the sixth sense sphere as condition: contact’.
Yā cetanā sañcetanā sañ­cetayi­tat­taṃ—ayaṃ vuccati “saṅkhāro”.
Herein, what is ‘with contact as condition: feeling?’
Tattha katamaṃ saṅ­khā­ra­pac­cayā viññāṇaṃ?
 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’.
Yaṃ cittaṃ mano mānasaṃ … pe … tajjā­kāya­viñ­ñā­ṇa­dhātu—idaṃ vuccati “saṅ­khā­ra­pac­cayā viññāṇaṃ” … pe … ayaṃ vuccati “chaṭ­ṭhā­yata­napaccayā phasso”.
Herein, what is ‘with feeling as condition: resolve?’
Tattha katamā phassapaccayā vedanā?
 That which is resolve of the mind, resolution, the state of being resolved on that (mind): this is said to be ‘with feeling as condition: resolve’.
Yaṃ kāyikaṃ asātaṃ kāyikaṃ dukkhaṃ kāya­samphas­sa­jaṃ asātaṃ dukkhaṃ vedayitaṃ kāya­samphas­sajā asātā dukkhā vedanā— ayaṃ vuccati “phassapaccayā vedanā”.
Herein, what is ‘with resolve as condition: continuation?’
Tattha katamo vedanāpaccayā bhavo?
 Except for resolve, (it is) the feeling constituent, the perception constituent, the (volitional) processes constituent, the consciousness constituent: this is said to be ‘with resolve as condition: continuation’.
Ṭhapetvā vedanaṃ, saññākkhandho saṅ­khā­rak­khan­dho viññā­ṇak­khan­dho—ayaṃ vuccati “vedanāpaccayā bhavo” … pe … tena vuccati “evametassa kevalassa duk­khak­khan­dhassa samudayo hotī”ti.
2
 Herein, what is ‘with continuation as condition: birth?’
11
 That which for various things is birth, being born, return, turning up, manifestation: this is said to be ‘with continuation as condition: birth’.
2.2.
Sam­paṭic­chana­citta
Herein, what is ‘with birth as condition: ageing, death?’
Katame dhammā abyākatā?
 There is ageing, there is death.
Yasmiṃ samaye akusalassa kammassa katattā upacitattā vipākā manodhātu uppannā hoti upekkhā­saha­gatā rūpārammaṇā vā saddārammaṇā vā gandhārammaṇā vā rasārammaṇā vā ­phoṭṭhab­bā­rammaṇā vā yaṃ yaṃ vā panārabbha, tasmiṃ samaye saṅ­khā­ra­pac­cayā viññāṇaṃ, viññāṇapaccayā nāmaṃ, nāmapaccayā chaṭṭhāyatanaṃ, chaṭ­ṭhā­yata­napaccayā phasso, phassapaccayā vedanā, vedanāpaccayā adhimokkho, adhi­mokkha­pac­cayā bhavo, bhavapaccayā jāti, jātipaccayā jarāmaraṇaṃ.
Evametassa kevalassa duk­khak­khan­dhassa samudayo hoti.
Herein, what is ‘ageing?’
For various things (there is) ageing, agedness, the dwindling away of the life span: this is said to be ‘ageing’.
Tattha katamo saṅkhāro?
Yā cetanā sañcetanā sañ­cetayi­tat­taṃ—ayaṃ vuccati “saṅkhāro”.
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’.
Tattha katamaṃ saṅ­khā­ra­pac­cayā viññāṇaṃ?
Yaṃ cittaṃ mano mānasaṃ … pe … tajjāmanodhātu—idaṃ vuccati “saṅ­khā­ra­pac­cayā viññāṇaṃ” … pe … ayaṃ vuccati “chaṭ­ṭhā­yata­napaccayā phasso”.
Thus, this is ageing and this is death, this is said to be ‘with birth as condition: ageing, death’.
Tattha katamā phassapaccayā vedanā?
Yaṃ cetasikaṃ neva sātaṃ nāsātaṃ ceto­samphas­sa­jaṃ aduk­kha­ma­su­khaṃ vedayitaṃ ceto­samphas­sajā adukkhamasukhā vedanā—ayaṃ vuccati “phassapaccayā vedanā”.
 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.
This is said to be ‘the origination of this whole mass of suffering’.
Tattha katamo vedanāpaccayā adhimokkho?
Yo cittassa adhimokkho adhimuccanā tadadhimuttatā—ayaṃ vuccati “vedanāpaccayā adhimokkho”.
 What are thoughts without consequences?
At whatever time, through having done and accumulated wholesome deeds in the sensual realm, a resultant mind-consciousness element has arisen, connected with equanimity, (having) 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 a (volitional) process as condition there is 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: resolve, with resolve as condition: continuation, with continuation as condition: birth, with birth as condition: ageing, death,
Tattha katamo adhi­mokkha­pac­cayā bhavo?
 and so there is an origination of this whole mass of suffering.
Ṭhapetvā adhimokkhaṃ, vedanākkhandho saññākkhandho saṅ­khā­rak­khan­dho viññā­ṇak­khan­dho—ayaṃ vuccati “adhi­mokkha­pac­cayā bhavo” … pe … tena vuccati “evametassa kevalassa duk­khak­khan­dhassa samudayo hotī”ti.
2
 Herein, what is ‘a (volitional) process?’
11
 That which is volition, intention, intentionality: this is said to be ‘a (volitional) process’.
2.3.
Upekkhā­santī­raṇa­citta
Herein, what is ‘with a (volitional) process as condition there is consciousness?’
Katame dhammā abyākatā?
 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 there is consciousness’.
Yasmiṃ samaye akusalassa kammassa katattā upacitattā vipākā mano­viñ­ñā­ṇa­dhātu uppannā hoti upekkhā­saha­gatā rūpārammaṇā vā … pe … dhammārammaṇā vā yaṃ yaṃ vā panārabbha, tasmiṃ samaye saṅ­khā­ra­pac­cayā viññāṇaṃ, viññāṇapaccayā nāmaṃ, nāmapaccayā chaṭṭhāyatanaṃ, chaṭ­ṭhā­yata­napaccayā phasso, phassapaccayā vedanā, vedanāpaccayā adhimokkho, adhi­mokkha­pac­cayā bhavo, bhavapaccayā jāti, jātipaccayā jarāmaraṇaṃ.
Evametassa kevalassa duk­khak­khan­dhassa samudayo hoti.
Herein, what is ‘with consciousness as condition: mind?’
(There is) the feeling constituent, the perception constituent, the (volitional) processes constituent: this is said to be ‘with consciousness as condition: mind’.
Tattha katamo saṅkhāro?
Yā cetanā sañcetanā sañ­cetayi­tat­taṃ—ayaṃ vuccati “saṅkhāro”.
Herein, what is ‘with mind as condition: the sixth sense sphere?’
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 katamaṃ saṅ­khā­ra­pac­cayā viññāṇaṃ?
Yaṃ cittaṃ mano mānasaṃ … pe … tajjā­mano­viñ­ñā­ṇa­dhātu—idaṃ vuccati “saṅ­khā­ra­pac­cayā viññāṇaṃ” … pe … tena vuccati “evametassa kevalassa duk­khak­khan­dhassa samudayo hotī”ti.
Herein, what is ‘with the sixth sense sphere as condition: contact?’
2
 That which is contact, contacting, close contacting, the state of being in close contact:
11
3. 2.
 this is said to be ‘with the sixth sense sphere as condition: contact’.
11
3 Kiriyācitta
2
 Herein, what is ‘with contact as condition: feeling?’
11
 That which is neither mental agreeableness nor disagreeableness, neither painful nor pleasant experience born of contact with the mind, neither painful nor pleasant feeling born of contact with the mind: this is said to be ‘with contact as condition: feeling’.
3.1.
Ahetu­kakiri­yā­citta
Herein, what is ‘with feeling as condition: resolve?’
Katame dhammā abyākatā?
 That which is resolve of the mind, resolution, the state of being resolved on that (mind): this is said to be ‘with feeling as condition: resolve’.
Yasmiṃ samaye manodhātu uppannā hoti kiriyā neva kusalā nākusalā na ca kammavipākā upekkhā­saha­gatā rūpārammaṇā vā … pe … ­phoṭṭhab­bā­rammaṇā vā … pe … mano­viñ­ñā­ṇa­dhātu uppannā hoti kiriyā neva kusalā nākusalā na ca kammavipākā somanas­sa­saha­gatā rūpārammaṇā vā … pe … dhammārammaṇā vā … pe … mano­viñ­ñā­ṇa­dhātu uppannā hoti kiriyā neva kusalā nākusalā na ca kammavipākā upekkhā­saha­gatā rūpārammaṇā vā … pe … dhammārammaṇā vā yaṃ yaṃ vā panārabbha, tasmiṃ samaye saṅ­khā­ra­pac­cayā viññāṇaṃ, viññāṇapaccayā nāmaṃ, nāmapaccayā chaṭṭhāyatanaṃ, chaṭ­ṭhā­yata­napaccayā phasso, phassapaccayā vedanā, vedanāpaccayā adhimokkho, adhi­mokkha­pac­cayā bhavo, bhavapaccayā jāti, jātipaccayā jarāmaraṇaṃ.
Evametassa kevalassa duk­khak­khan­dhassa samudayo hoti.
Herein, what is ‘with resolve as condition: continuation?’
2
 Except for resolve, (it is) the feeling constituent, the perception constituent, the (volitional) processes constituent, the consciousness constituent: this is said to be ‘with resolve as condition: continuation’.
11
3.2.
Kāmāvaca­ra­kiriyā­citta
 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’.
Katame dhammā abyākatā?
Yasmiṃ samaye mano­viñ­ñā­ṇa­dhātu uppannā hoti kiriyā neva kusalā nākusalā na ca kammavipākā somanas­sa­saha­gatā ñāṇasampayuttā … pe … somanas­sa­saha­gatā ñāṇasampayuttā sasaṅkhārena … pe … somanas­sa­saha­gatā ñāṇavippayuttā … pe … somanas­sa­saha­gatā ñāṇavippayuttā sasaṅkhārena … pe … upekkhā­saha­gatā ñāṇasampayuttā … pe … upekkhā­saha­gatā ñāṇasampayuttā sasaṅkhārena … pe … upekkhā­saha­gatā ñāṇavippayuttā … pe … upekkhā­saha­gatā ñāṇavippayuttā sasaṅkhārena rūpārammaṇā vā … pe … dhammārammaṇā vā yaṃ yaṃ vā panārabbha, tasmiṃ samaye saṅ­khā­ra­pac­cayā viññāṇaṃ, viññāṇapaccayā nāmaṃ, nāmapaccayā chaṭṭhāyatanaṃ, chaṭ­ṭhā­yata­napaccayā phasso, phassapaccayā vedanā, vedanāpaccayā pasādo, pasādapaccayā adhimokkho, adhi­mokkha­pac­cayā bhavo, bhavapaccayā jāti, jātipaccayā jarāmaraṇaṃ.
Evametassa kevalassa duk­khak­khan­dhassa samudayo hoti.
 Herein, what is ‘with birth as condition: ageing, death?’
There is ageing, there is death.
2
11
3.3.
 Herein, what is ‘ageing?’
Rūpāvaca­ra­kiriyā­citta
 For various things (there is) ageing, agedness, the dwindling away of the life span: this is said to be ‘ageing’.
Katame dhammā abyākatā?
Yasmiṃ samaye rūpāvacaraṃ jhānaṃ bhāveti kiriyaṃ neva kusalaṃ nākusalaṃ na ca kammavipākaṃ diṭṭha­dhamma­su­kha­vihāraṃ vivicceva kāmehi … pe … paṭhamaṃ jhānaṃ upasampajja viharati pathavīkasiṇaṃ, tasmiṃ samaye saṅ­khā­ra­pac­cayā viññāṇaṃ, viññāṇapaccayā nāmaṃ, nāmapaccayā chaṭṭhāyatanaṃ, chaṭ­ṭhā­yata­napaccayā phasso, phassapaccayā vedanā, vedanāpaccayā pasādo, pasādapaccayā adhimokkho, adhi­mokkha­pac­cayā bhavo, bhavapaccayā jāti, jātipaccayā jarāmaraṇaṃ.
 Herein, what is ‘death?’
Evametassa kevalassa duk­khak­khan­dhassa samudayo hoti.
 For various things (there is) destruction, decay, a breaking up, a complete breaking up, impermanence, a disappearance: this is called ‘death’.
2
11
 Thus, this is ageing and this is death, this is said to be ‘with birth as condition: ageing, death’.
3.4.
Arūpā­vacara­kiriyā­citta
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.
Katame dhammā abyākatā?
 This is said to be ‘the origination of this whole mass of suffering’.
Yasmiṃ samaye arūpāvacaraṃ jhānaṃ bhāveti kiriyaṃ neva kusalaṃ nākusalaṃ na ca kammavipākaṃ diṭṭha­dhamma­su­kha­vihāraṃ sabbaso ākiñ­cañ­ñā­yatanaṃ samatikkamma neva­saññā­nā­sañ­ñāyata­na­saññā­saha­gataṃ sukhassa ca pahānā … pe … catutthaṃ jhānaṃ upasampajja viharati, tasmiṃ samaye saṅ­khā­ra­pac­cayā viññāṇaṃ, viññāṇapaccayā nāmaṃ, nāmapaccayā chaṭṭhāyatanaṃ, chaṭ­ṭhā­yata­napaccayā phasso, phassapaccayā vedanā, vedanāpaccayā pasādo, pasādapaccayā adhimokkho, adhi­mokkha­pac­cayā bhavo, bhavapaccayā jāti, jātipaccayā jarāmaraṇaṃ.
Evametassa kevalassa duk­khak­khan­dhassa samudayo hoti.
( )
 What are thoughts without consequences?
At whatever time, through having done and accumulated wholesome deeds in the sensual realm, a resultant mind-consciousness element has arisen, connected with happiness, associated with knowledge, (having) 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 a (volitional) process as condition there is 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: faith, with faith as condition: resolve, with resolve as condition: continuation, with continuation as condition: birth, with birth as condition: ageing, death,
Abyāka­ta­niddeso.
 and so there is an origination of this whole mass of suffering.
What are thoughts without consequences?
At whatever time, through having done and accumulated wholesome deeds in the sensual realm, a resultant mind-consciousness element has arisen, connected with happiness, associated with knowledge, with intention, (having) 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 a (volitional) process as condition there is 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: faith, with faith as condition: resolve, with resolve 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.
What are thoughts without consequences?
At whatever time, through having done and accumulated wholesome deeds in the sensual realm, a resultant mind-consciousness element has arisen, connected with happiness, disassociated with knowledge,
(having) 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 a (volitional) process as condition there is 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: faith, with faith as condition: resolve, with resolve 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.
What are thoughts without consequences?
At whatever time, through having done and accumulated wholesome deeds in the sensual realm, a resultant mind-consciousness element has arisen, connected with happiness, disassociated with knowledge, with intention, (having) 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 a (volitional) process as condition there is 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: faith, with faith as condition: resolve, with resolve 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.
What are thoughts without consequences?
At whatever time, through having done and accumulated wholesome deeds in the sensual realm, a resultant mind-consciousness element has arisen, connected with equanimity, associated with knowledge, (having) 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 a (volitional) process as condition there is 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: faith, with faith as condition: resolve, with resolve 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.
What are thoughts without consequences?
At whatever time, through having done and accumulated wholesome deeds in the sensual realm, a resultant mind-consciousness element has arisen, connected with equanimity, associated with knowledge, with intention, (having) 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 a (volitional) process as condition there is 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: faith, with faith as condition: resolve, with resolve 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.
What are thoughts without consequences?
At whatever time, through having done and accumulated wholesome deeds in the sensual realm, a resultant mind-consciousness element has arisen, connected with equanimity, disassociated with knowledge, (having) 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 a (volitional) process as condition there is 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: faith, with faith as condition: resolve, with resolve 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.
What are thoughts without consequences?
At whatever time, through having done and accumulated wholesome deeds in the sensual realm, a resultant mind-consciousness element has arisen, connected with equanimity, disassociated with knowledge, with intention, (having) 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 a (volitional) process as condition there is 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: faith, with faith as condition: resolve, with resolve 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.
Herein, what is ‘a (volitional) process?’
That which is volition, intention, intentionality: this is said to be ‘a (volitional) process’.
Herein, what is ‘with a (volitional) process as condition there is consciousness?’
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 there is consciousness’.
Herein, what is ‘with consciousness as condition: mind?’
(There is) the feeling constituent, the perception constituent, the (volitional) processes constituent: this is said to be ‘with consciousness as condition: mind’.
Herein, what is ‘with mind as condition: the sixth sense sphere?’
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’.
Herein, what is ‘with the sixth sense sphere as condition: contact?’
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 neither mental agreeableness nor disagreeableness, neither painful nor pleasant experience born of contact with the mind, neither painful nor pleasant feeling born of contact with the mind:
this is said to be ‘with contact as condition: feeling’.
Herein, what is ‘with feeling as condition: faith?’
That which is confidence, being confident, assurance, great faith: this is said to be ‘with feeling as condition: faith’.
Herein, what is ‘with faith as condition: resolve?’
That which is resolve of the mind, resolution, the state of being resolved on that (mind): this is said to be ‘with faith as condition: resolve’.
Herein, what is ‘with resolve as condition: continuation?’
Except for resolve, (it is) the feeling constituent, the perception constituent, the (volitional) processes constituent, the consciousness constituent: this is said to be ‘with resolve 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.
This is said to be ‘the origination of this whole mass of suffering’.
What are thoughts without consequences?
At whatever time he develops the Path leading to rebirth in the form worlds, quite secluded from sense desires, secluded from unwholesome things, having thinking, reflection, and the happiness and rapture born of seclusion, and dwells having attained the first absorption on the earth-object, at that time there is contact, there is feeling, there is perception, there is intention, there is thought, there is thinking, there is reflection, there is rapture, there is happiness, there is one-pointedness of mind, there is the faculty of faith, there is the faculty of energy, there is the faculty of mindfulness, there is the faculty of concentration, there is the faculty of wisdom, there is the faculty of mind, there is the faculty of happiness, there is the faculty of life, there is right view, there is right thought, there is right endeavour, there is right mindfulness, there is right concentration, there is the strength of faith, there is the strength of energy, there is the strength of mindfulness, there is the strength of concentration, there is the strength of wisdom, there is the strength of conscience, there is the strength of shame, there is a lack of greed, there is a lack of hatred, there is a lack of delusion, there is a lack of avarice, there is a lack of malice, there is right view, there is conscience, there is shame, there is bodily calm, there is mental calm, there is bodily lightness, there is mental lightness, there is bodily plasticity, there is mental plasticity, there is bodily workableness, there is mental workableness, there is bodily proficiency, there is mental proficiency, there is bodily uprightness, there is mental uprightness, there is mindfulness, there is full knowledge, there is calm, there is full insight, there is exertion, there is balance: those thoughts are wholesome.
For him, through having done and accumulated wholesome deeds in the form realm, the result is that quite secluded from sense desires, secluded from unwholesome things, having thinking, reflection, and the happiness and rapture born of seclusion, he dwells having attained the first absorption on the earth-object, at that time with a (volitional) process as condition there is 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: faith, with faith as condition: resolve, with resolve 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.
What are thoughts without consequences?
At whatever time he develops the Path leading to rebirth in the formless worlds, having completely transcended the sphere of nothingness, associated with the perception of the sphere of neither-perception-nor-non-perception, having given up pleasure, given up pain, and with the previous disappearance of mental well-being and sorrow, without pain, without pleasure, and with complete purity of mindfulness owing to equanimity, he dwells having attained the fourth absorption, at that time there is contact, there is feeling, there is perception, there is intention, there is thought, there is thinking, there is reflection, there is rapture, there is happiness, there is one-pointedness of mind, there is the faculty of faith, there is the faculty of energy, there is the faculty of mindfulness, there is the faculty of concentration, there is the faculty of wisdom, there is the faculty of mind, there is the faculty of happiness, there is the faculty of life, there is right view, there is right thought, there is right endeavour, there is right mindfulness, there is right concentration, there is the strength of faith, there is the strength of energy, there is the strength of mindfulness, there is the strength of concentration, there is the strength of wisdom, there is the strength of conscience, there is the strength of shame, there is a lack of greed, there is a lack of hatred, there is a lack of delusion, there is a lack of avarice, there is a lack of malice, there is right view, there is conscience, there is shame, there is bodily calm, there is mental calm, there is bodily lightness, there is mental lightness, there is bodily plasticity, there is mental plasticity, there is bodily workableness, there is mental workableness, there is bodily proficiency, there is mental proficiency, there is bodily uprightness, there is mental uprightness, there is mindfulness, there is full knowledge, there is calm, there is full insight, there is exertion, there is balance: those thoughts are wholesome.
For him, through having done and accumulated wholesome deeds in the formless realm, the result is that having completely transcended the sphere of nothingness, associated with the perception of the sphere of neither-perception-nor-non-perception, having given up pleasure, given up pain, and with the previous disappearance of mental well-being and sorrow, without pain, without pleasure, and with complete purity of mindfulness owing to equanimity, he dwells having attained the fourth absorption, at that time with a (volitional) process as condition there is 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: faith, with faith as condition: resolve, with resolve 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.
What are thoughts without consequences?
At whatever time he develops the supermundane absorption, which leads out, which goes to decrease (of rebirth), to abandonment of (wrong) views, to the attainment of the first ground, quite secluded from sense desires, secluded from unwholesome things, having thinking, reflection, and the happiness and rapture born of seclusion, and dwells having attained the first absorption, with difficulty in practice and slow deepening of knowledge, at that time there is contact, there is feeling, there is perception, there is intention, there is thought, there is thinking, there is reflection, there is rapture, there is happiness, there is one-pointedness of mind, there is the faculty of faith, there is the faculty of energy, there is the faculty of mindfulness, there is the faculty of concentration, there is the faculty of wisdom, there is the faculty of mind, there is the faculty of happiness, there is the faculty of life, there is right view, there is right thought, there is right endeavour, there is right mindfulness, there is right concentration, there is the strength of faith, there is the strength of energy, there is the strength of mindfulness, there is the strength of concentration, there is the strength of wisdom, there is the strength of conscience, there is the strength of shame, there is a lack of greed, there is a lack of hatred, there is a lack of delusion, there is a lack of avarice, there is a lack of malice, there is right view, there is conscience, there is shame, there is bodily calm, there is mental calm, there is bodily lightness, there is mental lightness, there is bodily plasticity, there is mental plasticity, there is bodily workableness, there is mental workableness, there is bodily proficiency, there is mental proficiency, there is bodily uprightness, there is mental uprightness, there is mindfulness, there is full knowledge, there is calm, there is full insight, there is exertion, there is balance: those thoughts are wholesome.
For him, through having done and developed the supermundane absorption the result is that quite secluded from sense desires, secluded from unwholesome things, having thinking, reflection, and the happiness and rapture born of seclusion, he dwells having attained the first absorption, with difficulty in practice and slow deepening of knowledge, at that time with a (volitional) process as condition there is 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: faith, with faith as condition: resolve,
with resolve 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.
What are thoughts without consequences?
At whatever time, through having done and accumulated unwholesome deeds, a resultant eye-consciousness has arisen, connected with equanimity, (having) a form object, at that time with a (volitional) process as condition there is 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: continuation, with continuation as condition: birth, with birth as condition: ageing, death,
and so there is an origination of this whole mass of suffering.
What are thoughts without consequences?
At whatever time, through having done and accumulated unwholesome deeds, a resultant ear-consciousness has arisen, connected with equanimity, (having) a sound object, at that time with a (volitional) process as condition there is 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: continuation, with continuation as condition: birth, with birth as condition: ageing, death,
and so there is an origination of this whole mass of suffering.
What are thoughts without consequences?
At whatever time, through having done and accumulated unwholesome deeds, a resultant nose-consciousness has arisen, connected with equanimity, (having) a smell object, at that time with a (volitional) process as condition there is 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: continuation, with continuation as condition: birth, with birth as condition: ageing, death,
and so there is an origination of this whole mass of suffering.
What are thoughts without consequences?
At whatever time, through having done and accumulated unwholesome deeds, a resultant tongue-consciousness has arisen, connected with equanimity, (having) a taste object, at that time with a (volitional) process as condition there is 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: continuation, with continuation as condition: birth, with birth as condition: ageing, death,
and so there is an origination of this whole mass of suffering.
What are thoughts without consequences?
At whatever time, through having done and accumulated unwholesome deeds, a resultant body-consciousness has arisen, connected with suffering, (having) a tangible object, at that time with a (volitional) process as condition there is 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: continuation, with continuation as condition: birth, with birth as condition: ageing, death,
and so there is an origination of this whole mass of suffering.
Herein, what is ‘a (volitional) process?’
That which is volition, intention, intentionality: this is said to be ‘a (volitional) process’.
Herein, what is ‘with a (volitional) process as condition there is consciousness?’
That which is thought, mind, mentality, heart, consciousness, mind, the mind sense sphere, the mind faculty, consciousness, the consciousness constituent, the body-consciousness element arising from that: this is said to be ‘with a (volitional) process as condition there is consciousness’.
Herein, what is ‘with consciousness as condition: mind?’
(There is) the feeling constituent, the perception constituent, the (volitional) processes constituent: this is said to be ‘with consciousness as condition: mind’.
Herein, what is ‘with mind as condition: the sixth sense sphere?’
That which is thought, mind, mentality, heart, consciousness, mind, the mind sense sphere, the mind faculty, consciousness, the consciousness constituent, the body-consciousness element arising from that: this is said to be ‘with mind as condition: the sixth sense sphere’.
Herein, what is ‘with the sixth sense sphere as condition: contact?’
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 bodily pain, bodily disagreeableness, pain arising from contact with the body, disagreeable feeling, pain and painful feeling that is born in the body: this is said to be ‘with contact as condition: feeling’.
Herein, what is ‘with feeling as condition: continuation?’
Except for feeling, (it is) the perception constituent, the (volitional) processes constituent, the consciousness constituent: this is said to be ‘with feeling 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.
This is said to be ‘the origination of this whole mass of suffering’.
What are thoughts without consequences?
At whatever time, through having done and accumulated unwholesome deeds, a resultant mind element has arisen, connected with equanimity, (having) a form object, or a sound object, or a smell object, or a taste object, or a tangible object, or referring to whatever (thought), at that time with a (volitional) process as condition there is 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: resolve, with resolve 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.
Herein, what is ‘a (volitional) process?’
That which is volition, intention, intentionality: this is said to be ‘a (volitional) process’.
Herein, what is ‘with a (volitional) process as condition there is consciousness?’
That which is thought, mind, mentality, heart, consciousness, mind, the mind sense sphere, the mind faculty, consciousness, the consciousness constituent, the mind element arising from that: this is said to be ‘with a (volitional) process as condition there is consciousness’.
Herein, what is ‘with consciousness as condition: mind?’
(There is) the feeling constituent, the perception constituent, the (volitional) processes constituent: this is said to be ‘with consciousness as condition: mind’.
Herein, what is ‘with mind as condition: the sixth sense sphere?’
That which is thought, mind, mentality, heart, consciousness, mind, the mind sense sphere, the mind faculty, consciousness, the consciousness constituent, the mind element arising from that: this is said to be ‘with mind as condition: the sixth sense sphere’.
Herein, what is ‘with the sixth sense sphere as condition: contact?’
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 neither mental agreeableness nor disagreeableness, neither painful nor pleasant
experience born of contact with the mind, neither painful nor pleasant feeling born of contact with the mind: this is said to be ‘with contact as condition: feeling’.
Herein, what is ‘with feeling as condition: resolve?’
That which is resolve of the mind, resolution, the state of being resolved on that (mind): this is said to be ‘with feeling as condition: resolve’.
Herein, what is ‘with resolve as condition: continuation?’
Except for resolve, (it is) the feeling constituent, the perception constituent, the (volitional) processes constituent, the consciousness constituent: this is said to be ‘with resolve 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.
This is said to be ‘the origination of this whole mass of suffering’.
What are thoughts without consequences?
At whatever time, through having done and accumulated unwholesome deeds, a resultant mind-consciousness element has arisen, connected with equanimity, (having) 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 a (volitional) process as condition there is 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: resolve, with resolve 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.
Herein, what is ‘a (volitional) process?’
That which is volition, intention, intentionality: this is said to be ‘a (volitional) process’.
Herein, what is ‘with a (volitional) process as condition there is consciousness?’
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 there is consciousness’.
Herein, what is ‘with consciousness as condition: mind?’
(There is) the feeling constituent, the perception constituent, the (volitional) processes constituent: this is said to be ‘with consciousness as condition: mind’.
Herein, what is ‘with mind as condition: the sixth sense sphere?’
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’.
Herein, what is ‘with the sixth sense sphere as condition: contact?’
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 neither mental agreeableness nor disagreeableness, neither painful nor pleasant experience born of contact with the mind, neither painful nor pleasant feeling born of contact with the mind: this is said to be ‘with contact as condition: feeling’.
Herein, what is ‘with feeling as condition: resolve?’
That which is resolve of the mind, resolution, the state of being resolved on that (mind): this is said to be ‘with feeling as condition: resolve’.
Herein, what is ‘with resolve as condition: continuation?’
Except for resolve, (it is) the feeling constituent, the perception constituent, the (volitional) processes constituent, the consciousness constituent: this is said to be ‘with resolve 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.
This is said to be ‘the origination of this whole mass of suffering’.
What are thoughts without consequences?
At whatever time a mind element has arisen that is inoperative, being neither wholesome nor unwholesome, nor
a result of (previous) deeds, connected with equanimity, (having) a form object, or a sound object, or a smell object, or a taste object, or a tangible object, or referring to whatever (thought), at that time with a (volitional) process as condition there is 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: resolve, with resolve 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.
What are thoughts without consequences?
At whatever time a mind-consciousness element has arisen that is inoperative, being neither wholesome nor unwholesome, nor a result of (previous) deeds, connected with happiness, (having) 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 a (volitional) process as condition there is 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: resolve, with resolve 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.
What are thoughts without consequences?
At whatever time a mind-consciousness element has arisen that is inoperative, being neither wholesome nor unwholesome, nor a result of (previous) deeds, connected with equanimity, (having) 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 a (volitional) process as condition there is 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: resolve, with resolve 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.
What are thoughts without consequences?
At whatever time a mind-consciousness element has arisen that is inoperative, being neither wholesome nor unwholesome, nor a result of (previous) deeds, connected with happiness, associated with knowledge, (having) 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 a (volitional) process as condition there is 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: faith, with faith as condition: resolve, with resolve 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.
What are thoughts without consequences?
At whatever time a mind-consciousness element has arisen that is inoperative, being neither wholesome nor unwholesome, nor a result of (previous) deeds, connected with happiness, associated with knowledge, with intention, (having) 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 a (volitional) process as condition there is 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: faith, with faith as condition: resolve, with resolve 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.
What are thoughts without consequences?
At whatever time a mind-consciousness element has arisen that is inoperative, being neither wholesome nor unwholesome, nor a result of (previous) deeds, connected with happiness, disassociated with knowledge, (having) 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 a (volitional) process as condition there is 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: faith, with faith as condition: resolve, with resolve 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.
What are thoughts without consequences?
At whatever time a mind-consciousness element has arisen that is inoperative, being neither wholesome nor unwholesome, nor a result of (previous) deeds, connected with happiness, disassociated with knowledge, with intention, (having) 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 a (volitional) process as condition there is 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: faith, with faith as condition: resolve, with resolve 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.
What are thoughts without consequences?
At whatever time a mind-consciousness element has arisen that is inoperative, being neither wholesome nor unwholesome, nor a result of (previous) deeds, connected with equanimity, associated with knowledge, (having) 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 a (volitional) process as condition there is 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: faith, with faith as condition: resolve, with resolve 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.
What are thoughts without consequences?
At whatever time a mind-consciousness element has arisen that is inoperative, being neither wholesome nor unwholesome, nor a result of (previous) deeds, connected with equanimity, associated with knowledge, with intention, (having) 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 a (volitional) process as condition there is 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: faith, with faith as condition: resolve, with resolve 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.
What are thoughts without consequences?
At whatever time a mind-consciousness element has arisen that is inoperative, being neither wholesome nor unwholesome, nor a result of (previous) deeds, connected with equanimity, associated with knowledge, (having) 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 a (volitional) process as condition there is 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: faith, with faith as condition: resolve, with resolve 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.
What are thoughts without consequences?
At whatever time a mind-consciousness element has arisen that is inoperative, being neither wholesome nor unwholesome, nor a result of (previous) deeds, connected with equanimity, associated with knowledge, with intention, (having) 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 a (volitional) process as condition there is 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: faith, with faith as condition: resolve, with resolve 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.
What are thoughts without consequences?
At whatever time he develops absorption in the form realm,
that is inoperative, being neither wholesome nor unwholesome, nor a result of (previous) deeds, a happy abiding in the here and now, quite secluded from sense desires, secluded from unwholesome things, having thinking, reflection, and the happiness and rapture born of seclusion, and dwells having attained the first absorption on the earth-object, at that time with a (volitional) process as condition there is 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: faith, with faith as condition: resolve, with resolve 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.
What are thoughts without consequences?
At whatever time he develops absorption in the formless realm, that is inoperative, being neither wholesome nor unwholesome, nor a result of (previous) deeds, a happy abiding in the here and now, having completely transcended the sphere of nothingness, associated with the perception of the sphere of neither-perception-nor-non-perception, having given up pleasure, given up pain, and with the previous disappearance of mental well-being and sorrow, without pain, without pleasure, and with complete purity of mindfulness owing to equanimity, he dwells having attained the fourth absorption, at that time with a (volitional) process as condition there is 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: faith, with faith as condition: resolve, with resolve 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.
The Explanation of what is Without Consequences [has ended]

6.2.12 – 2.14


2.12 Avijjā­mūla­ka­kusa­la­niddesa
 2.12 The Explanation of the Wholesome with a Root of Ignorance
2
12
 What are wholesome thoughts?
1.1.
 At whatever time a wholesome mind has arisen in the sensual realm, connected with happiness, associated with knowledge, (having) 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:
Mahā­kusa­la­citta
 the sixth sense sphere, with the sixth sense sphere as condition: contact, with contact as condition: feeling, with feeling as condition: faith, with faith as condition: resolve, with resolve 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.
Katame dhammā kusalā?
Yasmiṃ samaye kāmāvacaraṃ kusalaṃ cittaṃ uppannaṃ hoti somanas­sa­saha­gataṃ ñāṇasam­payut­taṃ rūpārammaṇaṃ vā … pe … dhammārammaṇaṃ vā yaṃ yaṃ vā panārabbha, tasmiṃ samaye avijjāpaccayā saṅkhāro, saṅ­khā­ra­pac­cayā viññāṇaṃ, viññāṇapaccayā nāmaṃ, nāmapaccayā chaṭṭhāyatanaṃ, chaṭ­ṭhā­yata­napaccayā phasso, phassapaccayā vedanā, vedanāpaccayā pasādo, pasādapaccayā adhimokkho, adhi­mokkha­pac­cayā bhavo, bhavapaccayā jāti, jātipaccayā jarāmaraṇaṃ.
Evametassa kevalassa duk­khak­khan­dhassa samudayo hoti.
 Herein, what is ‘with ignorance as condition there is a (volitional) process?’
That which is volition, intention, intentionality: this is said to be ‘with ignorance as condition there is a (volitional) process’.
Tattha katamo avijjāpaccayā saṅkhāro?
Yā cetanā sañcetanā sañ­cetayi­tat­taṃ— ayaṃ vuccati “avijjāpaccayā saṅkhāro” … pe … ayaṃ vuccati “chaṭ­ṭhā­yata­napaccayā phasso”.
 Herein, what is ‘with a (volitional) process as condition: consciousness?’
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 katamā phassapaccayā vedanā?
Yaṃ cetasikaṃ sātaṃ cetasikaṃ sukhaṃ ceto­samphas­sa­jaṃ sātaṃ sukhaṃ vedayitaṃ ceto­samphas­sajā sātā sukhā vedanā— ayaṃ vuccati “phassapaccayā vedanā”.
 Herein, what is ‘with consciousness as condition: mind?’
(There is) the feeling constituent, the perception constituent, the (volitional) processes constituent: this is said to be ‘with consciousness as condition: mind’.
Tattha katamo vedanāpaccayā pasādo?
Yā saddhā saddahanā okappanā abhippasādo— ayaṃ vuccati “vedanāpaccayā pasādo”.
 Herein, what is ‘with mind as condition: the sixth sense sphere?’
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 pasādapaccayā adhimokkho?
Yo cittassa adhimokkho adhimuccanā tadadhimuttatā—ayaṃ vuccati “pasādapaccayā adhimokkho”.
 Herein, what is ‘with the sixth sense sphere as condition: contact?’
That which is contact, contacting, close contacting, the state of being in close contact:
Tattha katamo adhi­mokkha­pac­cayā bhavo?
 this is said to be ‘with the sixth sense sphere as condition: contact’.
Ṭhapetvā adhimokkhaṃ, vedanākkhandho saññākkhandho saṅ­khā­rak­khan­dho viññā­ṇak­khan­dho—ayaṃ vuccati “adhi­mokkha­pac­cayā bhavo” … pe … tena vuccati “evametassa kevalassa duk­khak­khan­dhassa samudayo hotī”ti.
Herein, what is ‘with contact as condition: feeling?’
Tasmiṃ samaye avijjāpaccayā saṅkhāro, saṅ­khā­ra­pac­cayā viññāṇaṃ, viññāṇapaccayā nāmaṃ, nāmapaccayā phasso, phassapaccayā vedanā, vedanāpaccayā pasādo, pasādapaccayā adhimokkho, adhi­mokkha­pac­cayā bhavo, bhavapaccayā jāti, jātipaccayā jarāmaraṇaṃ.
 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’.
Evametassa kevalassa duk­khak­khan­dhassa samudayo hoti.
Herein, what is ‘with feeling as condition: faith?’
Tasmiṃ samaye avijjāpaccayā saṅkhāro, saṅ­khā­ra­pac­cayā viññāṇaṃ, viññāṇapaccayā nāmarūpaṃ, nāmarū­papaccayā chaṭṭhāyatanaṃ, chaṭ­ṭhā­yata­napaccayā phasso, phassapaccayā vedanā, vedanāpaccayā pasādo, pasādapaccayā adhimokkho, adhi­mokkha­pac­cayā bhavo, bhavapaccayā jāti, jātipaccayā jarāmaraṇaṃ.
 That which is confidence, being confident, assurance, great faith: this is said to be ‘with feeling as condition: faith’.
Evametassa kevalassa duk­khak­khan­dhassa samudayo hoti.
Herein, what is ‘with faith as condition: resolve?’
Tasmiṃ samaye avijjāpaccayā saṅkhāro, saṅ­khā­ra­pac­cayā viññāṇaṃ, viññāṇapaccayā nāmarūpaṃ, nāmarū­papaccayā chaṭṭhāyatanaṃ, chaṭ­ṭhā­yata­napaccayā phasso, phassapaccayā vedanā, vedanāpaccayā pasādo, pasādapaccayā adhimokkho, adhi­mokkha­pac­cayā bhavo, bhavapaccayā jāti, jātipaccayā jarāmaraṇaṃ.
 That which is resolve of the mind, resolution, the state of being resolved on that (mind): this is said to be ‘with faith as condition: resolve’.
Evametassa kevalassa duk­khak­khan­dhassa samudayo hoti.
2
 Herein, what is ‘with resolve as condition: continuation?’
12
 Except for resolve, (it is) the feeling constituent, the perception constituent, the (volitional) processes constituent, the consciousness constituent: this is said to be ‘with resolve as condition: continuation’.
1.2.
Mahā­kusa­la­citta
Herein, what is ‘with continuation as condition: birth?’
Katame dhammā kusalā?
 That which for various things is birth, being born, return, turning up, manifestation: this is said to be ‘with continuation as condition: birth’.
Yasmiṃ samaye kāmāvacaraṃ kusalaṃ cittaṃ uppannaṃ hoti somanas­sa­saha­gataṃ ñāṇasam­payut­taṃ sasaṅkhārena … pe … somanas­sa­saha­gataṃ ñāṇa­vippa­yuttaṃ … pe … somanas­sa­saha­gataṃ ñāṇa­vippa­yuttaṃ sasaṅkhārena … pe … upekkhā­saha­gataṃ ñāṇasam­payut­taṃ … pe … upekkhā­saha­gataṃ ñāṇasam­payut­taṃ sasaṅkhārena … pe … upekkhā­saha­gataṃ ñāṇa­vippa­yuttaṃ … pe … upekkhā­saha­gataṃ ñāṇa­vippa­yuttaṃ sasaṅkhārena rūpārammaṇaṃ vā … pe … dhammārammaṇaṃ vā yaṃ yaṃ vā panārabbha, tasmiṃ samaye avijjāpaccayā saṅkhāro, saṅ­khā­ra­pac­cayā viññāṇaṃ, viññāṇapaccayā nāmaṃ, nāmapaccayā chaṭṭhāyatanaṃ, chaṭ­ṭhā­yata­napaccayā phasso, phassapaccayā vedanā, vedanāpaccayā pasādo, pasādapaccayā adhimokkho, adhi­mokkha­pac­cayā bhavo, bhavapaccayā jāti, jātipaccayā jarāmaraṇaṃ.
Evametassa kevalassa duk­khak­khan­dhassa samudayo hoti.
Herein, what is ‘with birth as condition: ageing, death?’
2
 There is ageing, there is death.
12
2. Rūpā­vacara­kusala­citta
Herein, what is ‘ageing?’
Katame dhammā kusalā?
 For various things (there is) ageing, agedness, the dwindling away of the life span: this is said to be ‘ageing’.
Yasmiṃ samaye rūpūpapattiyā maggaṃ bhāveti vivicceva kāmehi … pe … paṭhamaṃ jhānaṃ upasampajja viharati pathavīkasiṇaṃ, tasmiṃ samaye avijjāpaccayā saṅkhāro, saṅ­khā­ra­pac­cayā viññāṇaṃ, viññāṇapaccayā nāmaṃ, nāmapaccayā chaṭṭhāyatanaṃ, chaṭ­ṭhā­yata­napaccayā phasso, phassapaccayā vedanā, vedanāpaccayā pasādo, pasādapaccayā adhimokkho, adhi­mokkha­pac­cayā bhavo, bhavapaccayā jāti, jātipaccayā jarāmaraṇaṃ.
Evametassa kevalassa duk­khak­khan­dhassa samudayo hoti.
( )
 Herein, what is ‘death?’
2
 For various things (there is) destruction, decay, a breaking up, a complete breaking up, impermanence, a disappearance: this is called ‘death’.
12
3. Arūpā­vacara­kusala­citta
Thus, this is ageing and this is death, this is said to be ‘with birth as condition: ageing, death’.
Katame dhammā kusalā?
Yasmiṃ samaye arūpūpapattiyā maggaṃ bhāveti sabbaso ākiñ­cañ­ñā­yatanaṃ samatikkamma neva­saññā­nā­sañ­ñāyata­na­saññā­saha­gataṃ sukhassa ca pahānā … pe … catutthaṃ jhānaṃ upasampajja viharati, tasmiṃ samaye avijjāpaccayā saṅkhāro, saṅ­khā­ra­pac­cayā viññāṇaṃ, viññāṇapaccayā nāmaṃ, nāmapaccayā chaṭṭhāyatanaṃ, chaṭ­ṭhā­yata­napaccayā phasso, phassapaccayā vedanā, vedanāpaccayā pasādo, pasādapaccayā adhimokkho, adhi­mokkha­pac­cayā bhavo, bhavapaccayā jāti, jātipaccayā jarāmaraṇaṃ.
Evametassa kevalassa duk­khak­khan­dhassa samudayo 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.
This is said to be ‘the origination of this whole mass of suffering’.
2
12
4. Lokutta­ra­kusala­citta
 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: faith, with faith as condition: resolve, with resolve 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.
Katame dhammā kusalā?
Yasmiṃ samaye lokuttaraṃ jhānaṃ bhāveti niyyānikaṃ apacayagāmiṃ diṭṭhigatānaṃ pahānāya paṭhamāya bhūmiyā pattiyā vivicceva kāmehi … pe … paṭhamaṃ jhānaṃ upasampajja viharati duk­kha­paṭi­padaṃ dandhābhiññaṃ, tasmiṃ samaye avijjāpaccayā saṅkhāro, saṅ­khā­ra­pac­cayā viññāṇaṃ, viññāṇapaccayā nāmaṃ, nāmapaccayā chaṭṭhāyatanaṃ, chaṭ­ṭhā­yata­napaccayā phasso, phassapaccayā vedanā, vedanāpaccayā pasādo, pasādapaccayā adhimokkho, adhi­mokkha­pac­cayā bhavo, bhavapaccayā jāti, jātipaccayā jarāmaraṇaṃ.
Evametesaṃ dhammānaṃ samudayo hoti.
 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: faith, with faith as condition: resolve, with resolve 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.
Avijjā­mūla­ka­kusa­la­niddeso.
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: faith, with faith as condition: resolve, with resolve as condition: continuation, with continuation as condition: birth, with birth as condition: ageing, death,
2
 and so there is an origination of this whole mass of suffering.
13
1. 2.
13
 What are wholesome thoughts?
1 Kusala­mūlaka­vipāka­niddesa
 At whatever time a wholesome mind has arisen in the sensual realm, connected with happiness, associated with knowledge, with intention, (having) 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: faith, with faith as condition: resolve, with resolve as condition: continuation, with continuation as condition: birth, with birth as condition: ageing, death,
2
 and so there is an origination of this whole mass of suffering.
13
1.1.
Cak­khu­viñ­ñā­ṇa­citta
 What are wholesome thoughts?
At whatever time a wholesome mind has arisen in the sensual realm, connected with happiness, disassociated with knowledge, (having) 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: faith, with faith as condition: resolve, with resolve as condition: continuation, with continuation as condition: birth, with birth as condition: ageing, death,
Katame dhammā abyākatā?
 and so there is an origination of this whole mass of suffering.
Yasmiṃ samaye kāmāvacarassa kusalassa kammassa katattā upacitattā vipākaṃ cakkhuviññāṇaṃ uppannaṃ hoti upekkhā­saha­gataṃ rūpārammaṇaṃ, tasmiṃ samaye kusala­mū­lapaccayā saṅkhāro, saṅ­khā­ra­pac­cayā viññāṇaṃ, viññāṇapaccayā nāmaṃ, nāmapaccayā chaṭṭhāyatanaṃ, chaṭ­ṭhā­yata­napaccayā phasso, phassapaccayā vedanā, vedanāpaccayā bhavo, bhavapaccayā jāti, jātipaccayā jarāmaraṇaṃ.
Evametassa kevalassa duk­khak­khan­dhassa samudayo hoti.
What are wholesome thoughts?
At whatever time a wholesome mind has arisen in the sensual realm, connected with happiness, disassociated with knowledge, with intention, (having) 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: faith, with faith as condition: resolve, with resolve as condition: continuation, with continuation as condition: birth, with birth as condition: ageing, death,
Tattha katamo kusala­mū­lapaccayā saṅkhāro?
 and so there is an origination of this whole mass of suffering.
Yā cetanā sañcetanā sañ­cetayi­tat­taṃ— ayaṃ vuccati “kusala­mū­lapaccayā saṅkhāro” … pe … tena vuccati “evametassa kevalassa duk­khak­khan­dhassa samudayo hotī”ti.
2
 What are wholesome thoughts?
13
 At whatever time a wholesome mind has arisen in the sensual realm, connected with equanimity, associated with knowledge, (having) 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: faith, with faith as condition: resolve, with resolve as condition: continuation, with continuation as condition: birth, with birth as condition: ageing, death,
1.2.
 and so there is an origination of this whole mass of suffering.
Sotaviññāṇa-upekkhā­santī­raṇa­citta
Katame dhammā abyākatā?
 What are wholesome thoughts?
Yasmiṃ samaye kāmāvacarassa kusalassa kammassa katattā upacitattā vipākaṃ sotaviññāṇaṃ uppannaṃ hoti upekkhā­saha­gataṃ saddārammaṇaṃ … pe … ghānaviññāṇaṃ uppannaṃ hoti upekkhā­saha­gataṃ gandhārammaṇaṃ … pe … jivhāviññāṇaṃ uppannaṃ hoti upekkhā­saha­gataṃ rasārammaṇaṃ … pe … kāyaviññāṇaṃ uppannaṃ hoti sukhasahagataṃ ­phoṭṭhab­bā­rammaṇaṃ … pe … manodhātu uppannā hoti upekkhā­saha­gatā rūpārammaṇā vā … pe … ­phoṭṭhab­bā­rammaṇā vā … pe … mano­viñ­ñā­ṇa­dhātu uppannā hoti somanas­sa­saha­gatā rūpārammaṇā vā … pe … dhammārammaṇā vā … pe … mano­viñ­ñā­ṇa­dhātu uppannā hoti upekkhā­saha­gatā rūpārammaṇā vā … pe … dhammārammaṇā vā yaṃ yaṃ vā panārabbha, tasmiṃ samaye kusala­mū­lapaccayā saṅkhāro, saṅ­khā­ra­pac­cayā viññāṇaṃ, viññāṇapaccayā nāmaṃ, nāmapaccayā chaṭṭhāyatanaṃ, chaṭ­ṭhā­yata­napaccayā phasso, phassapaccayā vedanā, vedanāpaccayā adhimokkho, adhi­mokkha­pac­cayā bhavo, bhavapaccayā jāti, jātipaccayā jarāmaraṇaṃ.
 At whatever time a wholesome mind has arisen in the sensual realm, connected with equanimity, associated with knowledge, with intention, (having) 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: faith, with faith as condition: resolve, with resolve 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
13
 What are wholesome thoughts?
2. Kāmāvaca­ra­vipāka­citta
 At whatever time a wholesome mind has arisen in the sensual realm, connected with equanimity, disassociated with knowledge, (having) 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: faith, with faith as condition: resolve, with resolve 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.
Katame dhammā abyākatā?
Yasmiṃ samaye kāmāvacarassa kusalassa kammassa katattā upacitattā vipākā mano­viñ­ñā­ṇa­dhātu uppannā hoti somanas­sa­saha­gatā ñāṇasampayuttā … pe … somanas­sa­saha­gatā ñāṇasampayuttā sasaṅkhārena … pe … somanas­sa­saha­gatā ñāṇavippayuttā … pe … somanas­sa­saha­gatā ñāṇavippayuttā sasaṅkhārena … pe … upekkhā­saha­gatā ñāṇasampayuttā … pe … upekkhā­saha­gatā ñāṇasampayuttā sasaṅkhārena … pe … upekkhā­saha­gatā ñāṇavippayuttā … pe … upekkhā­saha­gatā ñāṇavippayuttā sasaṅkhārena rūpārammaṇā vā … pe … dhammārammaṇā vā yaṃ yaṃ vā panārabbha, tasmiṃ samaye kusala­mū­lapaccayā saṅkhāro, saṅ­khā­ra­pac­cayā viññāṇaṃ, viññāṇapaccayā nāmaṃ, nāmapaccayā chaṭṭhāyatanaṃ, chaṭ­ṭhā­yata­napaccayā phasso, phassapaccayā vedanā, vedanāpaccayā pasādo, pasādapaccayā adhimokkho, adhi­mokkha­pac­cayā bhavo, bhavapaccayā jāti, jātipaccayā jarāmaraṇaṃ.
Evametassa kevalassa duk­khak­khan­dhassa samudayo hoti.
 What are wholesome thoughts?
At whatever time a wholesome mind has arisen in the sensual realm, connected with equanimity, disassociated with knowledge, with intention, (having) 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: faith, with faith as condition: resolve, with resolve as condition: continuation, with continuation as condition: birth, with birth as condition: ageing, death,
2
 and so there is an origination of this whole mass of suffering.
13
3. Rūpāvaca­ra­vipāka­citta
What are wholesome thoughts?
Katame dhammā abyākatā?
 At whatever time he develops the Path leading to rebirth in the form worlds,
Yasmiṃ samaye rūpūpapattiyā maggaṃ bhāveti vivicceva kāmehi … pe … paṭhamaṃ jhānaṃ upasampajja viharati pathavīkasiṇaṃ, tasmiṃ samaye phasso hoti … pe … avikkhepo hoti—ime dhammā kusalā.
 quite secluded from sense desires, secluded from unwholesome things, having thinking, reflection, and the happiness and rapture born of seclusion, and dwells having attained the first absorption on the earth-object, 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: faith, with faith as condition: resolve, with resolve 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.
Tasseva rūpāvacarassa kusalassa kammassa katattā upacitattā vipākaṃ vivicceva kāmehi … pe … paṭhamaṃ jhānaṃ upasampajja viharati pathavīkasiṇaṃ, tasmiṃ samaye kusala­mū­lapaccayā saṅkhāro, saṅ­khā­ra­pac­cayā viññāṇaṃ, viññāṇapaccayā nāmaṃ, nāmapaccayā chaṭṭhāyatanaṃ, chaṭ­ṭhā­yata­napaccayā phasso, phassapaccayā vedanā, vedanāpaccayā pasādo, pasādapaccayā adhimokkho, adhi­mokkha­pac­cayā bhavo, bhavapaccayā jāti, jātipaccayā jarāmaraṇaṃ.
Evametassa kevalassa duk­khak­khan­dhassa samudayo hoti.
 What are wholesome thoughts?
At whatever time he develops the Path leading to rebirth in the formless worlds, having completely transcended the sphere of nothingness, associated with the perception of the sphere of neither-perception-nor-non-perception, having given up pleasure, given up pain, and with the previous disappearance of mental well-being and sorrow, without pain, without pleasure, and with complete purity of mindfulness owing to equanimity, he dwells having attained the fourth absorption, 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: faith, with faith as condition: resolve, with resolve as condition: continuation, with continuation as condition: birth, with birth as condition: ageing, death,
2
 and so there is an origination of this whole mass of suffering.
13
4. Arūpā­vacara­vipāka­citta
What are wholesome thoughts?
Katame dhammā abyākatā?
 At whatever time he develops the supermundane absorption, which leads out, which goes to decrease (of rebirth), to abandonment of (wrong) views, to the attainment of the first ground, quite secluded from sense desires, secluded from unwholesome things, having thinking, reflection, and the happiness and rapture born of seclusion, and dwells having attained the first absorption, with difficulty in practice and slow deepening of knowledge, 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,
Yasmiṃ samaye arūpūpapattiyā maggaṃ bhāveti sabbaso ākiñ­cañ­ñā­yatanaṃ samatikkamma neva­saññā­nā­sañ­ñāyata­na­saññā­saha­gataṃ sukhassa ca pahānā … pe … catutthaṃ jhānaṃ upasampajja viharati, tasmiṃ samaye phasso hoti … pe … avikkhepo hoti—ime dhammā kusalā.
 with feeling as condition: faith, with faith as condition: resolve, with resolve 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.
Tasseva arūpāvacarassa kusalassa kammassa katattā upacitattā vipākaṃ sabbaso ākiñ­cañ­ñā­yatanaṃ samatikkamma neva­saññā­nā­sañ­ñāyata­na­saññā­saha­gataṃ sukhassa ca pahānā … pe … catutthaṃ jhānaṃ upasampajja viharati, tasmiṃ samaye kusala­mū­lapaccayā saṅkhāro, saṅ­khā­ra­pac­cayā viññāṇaṃ, viññāṇapaccayā nāmaṃ, nāmapaccayā chaṭṭhāyatanaṃ, chaṭ­ṭhā­yata­napaccayā phasso, phassapaccayā vedanā, vedanāpaccayā pasādo, pasādapaccayā adhimokkho, adhi­mokkha­pac­cayā bhavo, bhavapaccayā jāti, jātipaccayā jarāmaraṇaṃ.
Evametassa kevalassa duk­khak­khan­dhassa samudayo hoti.
The Explanation of the Wholesome with a Root of Ignorance
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5. Lokutta­ra­vipāka­citta
 The Explanation of Results having a Wholesome Root
Katame dhammā abyākatā?
 What are thoughts without consequences?
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—ime dhammā kusalā.
 At whatever time, through having done and accumulated wholesome deeds in the sensual realm, a resultant eye-consciousness has arisen, connected with equanimity, (having) a form object, at that time with a wholesome root 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: continuation, with continuation as condition: birth, with birth as condition: ageing, death,
and so there is an origination of this whole mass of suffering.
Tasseva lokuttarassa kusalassa jhānassa katattā bhāvitattā vipākaṃ vivicceva kāmehi … pe … paṭhamaṃ jhānaṃ upasampajja viharati duk­kha­paṭi­padaṃ dandhābhiññaṃ suññataṃ, tasmiṃ samaye kusala­mū­lapaccayā saṅkhāro, saṅ­khā­ra­pac­cayā viññāṇaṃ, viññāṇapaccayā nāmaṃ, nāmapaccayā chaṭṭhāyatanaṃ, chaṭ­ṭhā­yata­napaccayā phasso, phassapaccayā vedanā, vedanāpaccayā pasādo, pasādapaccayā adhimokkho, adhi­mokkha­pac­cayā bhavo, bhavapaccayā jāti, jātipaccayā jarāmaraṇaṃ.
Evametesaṃ dhammānaṃ samudayo hoti.
 Herein, what is ‘with a wholesome root as condition there is a (volitional) process?’
( )
 That which is volition, intention, intentionality: this is said to be ‘with a wholesome root as condition there is a (volitional) process’.
Kusala­mūlaka­vipāka­niddeso.
Herein, what is ‘with a (volitional) process as condition: consciousness?’
2
 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’.
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2
14 Akusa­la­mūlaka­vipāka­niddesa
 Herein, what is ‘with consciousness as condition: mind?’
2
 (There is) the feeling constituent, the perception constituent, the (volitional) processes constituent: this is said to be ‘with consciousness as condition: mind’.
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1. Cak­khu­viñ­ñā­ṇa­citta
Herein, what is ‘with mind as condition: the sixth sense sphere?’
Katame dhammā abyākatā?
 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’.
Yasmiṃ samaye akusalassa kammassa katattā upacitattā vipākaṃ cakkhuviññāṇaṃ uppannaṃ hoti upekkhā­saha­gataṃ rūpārammaṇaṃ, tasmiṃ samaye akusa­la­mū­lapaccayā saṅkhāro, saṅ­khā­ra­pac­cayā viññāṇaṃ, viññāṇapaccayā nāmaṃ, nāmapaccayā chaṭṭhāyatanaṃ, chaṭ­ṭhā­yata­napaccayā phasso, phassapaccayā vedanā, vedanāpaccayā bhavo, bhavapaccayā jāti, jātipaccayā jarāmaraṇaṃ.
Evametassa kevalassa duk­khak­khan­dhassa samudayo hoti.
Herein, what is ‘with the sixth sense sphere as condition: contact?’
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 katamo akusa­la­mū­lapaccayā saṅkhāro?
Yā cetanā sañcetanā sañ­cetayi­tat­taṃ—ayaṃ vuccati “akusa­la­mū­lapaccayā saṅkhāro” … pe … tena vuccati “evametassa kevalassa duk­khak­khan­dhassa samudayo hotī”ti.
Herein, what is ‘with contact as condition: feeling?’
2
 That which is neither mental agreeableness nor disagreeableness, neither painful nor pleasant experience born of contact with the mind, neither painful nor pleasant feeling born of contact with the mind: this is said to be ‘with contact as condition: feeling’.
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2. Sotaviññāṇa-sam­paṭic­chana­citta
Herein, what is ‘with feeling as condition: continuation?’
Katame dhammā abyākatā?
 Except for feeling, (it is) the perception constituent, the (volitional) processes constituent, the consciousness constituent: this is said to be ‘with feeling as condition: continuation’.
Yasmiṃ samaye akusalassa kammassa katattā upacitattā vipākaṃ sotaviññāṇaṃ uppannaṃ hoti upekkhā­saha­gataṃ saddārammaṇaṃ … pe … ghānaviññāṇaṃ uppannaṃ hoti upekkhā­saha­gataṃ gandhārammaṇaṃ … pe … jivhāviññāṇaṃ uppannaṃ hoti upekkhā­saha­gataṃ rasārammaṇaṃ … pe … kāyaviññāṇaṃ uppannaṃ hoti duk­kha­saha­gataṃ ­phoṭṭhab­bā­rammaṇaṃ … pe … manodhātu uppannā hoti upekkhā­saha­gatā rūpārammaṇā vā … pe … ­phoṭṭhab­bā­rammaṇā vā yaṃ yaṃ vā panārabbha, tasmiṃ samaye akusa­la­mū­lapaccayā saṅkhāro, saṅ­khā­ra­pac­cayā viññāṇaṃ, viññāṇapaccayā nāmaṃ, nāmapaccayā chaṭṭhāyatanaṃ, chaṭ­ṭhā­yata­napaccayā phasso, phassapaccayā vedanā, vedanāpaccayā adhimokkho, adhi­mokkha­pac­cayā bhavo, bhavapaccayā jāti, jātipaccayā jarāmaraṇaṃ.
Evametassa kevalassa duk­khak­khan­dhassa samudayo hoti.
Herein, what is ‘with continuation as condition: birth?’
2
 That which for various things is birth, being born, return, turning up, manifestation: this is said to be ‘with continuation as condition: birth’.
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3. Upekkhā­santī­raṇa­citta
Herein, what is ‘with birth as condition: ageing, death?’
Katame dhammā abyākatā?
 There is ageing, there is death.
Yasmiṃ samaye akusalassa kammassa katattā upacitattā vipākā mano­viñ­ñā­ṇa­dhātu uppannā hoti upekkhā­saha­gatā rūpārammaṇā vā … pe … dhammārammaṇā vā yaṃ yaṃ vā panārabbha, tasmiṃ samaye akusa­la­mū­lapaccayā saṅkhāro, saṅ­khā­ra­pac­cayā viññāṇaṃ, viññāṇapaccayā nāmaṃ, nāmapaccayā chaṭṭhāyatanaṃ, chaṭ­ṭhā­yata­napaccayā phasso, phassapaccayā vedanā, vedanāpaccayā adhimokkho, adhi­mokkha­pac­cayā bhavo, bhavapaccayā jāti, jātipaccayā jarāmaraṇaṃ.
Evametassa kevalassa duk­khak­khan­dhassa samudayo hoti.
Herein, what is ‘ageing?’
For various things (there is) ageing, agedness, the dwindling away of the life span: this is said to be ‘ageing’.
Tattha katamo akusa­la­mū­lapaccayā saṅkhāro?
Yā cetanā sañcetanā sañ­cetayi­tat­taṃ—ayaṃ vuccati “akusa­la­mū­lapaccayā saṅkhāro”.
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’.
Tattha katamaṃ saṅ­khā­ra­pac­cayā viññāṇaṃ?
Yaṃ cittaṃ mano mānasaṃ … pe … tajjā­mano­viñ­ñā­ṇa­dhātu—idaṃ vuccati “saṅ­khā­ra­pac­cayā viññāṇaṃ”.
Thus, this is ageing and this is death, this is said to be ‘with birth as condition: ageing, death’.
Tattha katamaṃ viññāṇapaccayā nāmaṃ?
Vedanākkhandho, saññākkhandho, saṅ­khā­rak­khan­dho—idaṃ vuccati “viññāṇapaccayā nāmaṃ”.
 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.
This is said to be ‘the origination of this whole mass of suffering’.
Tattha katamaṃ nāmapaccayā chaṭṭhāyatanaṃ?
Yaṃ cittaṃ mano mānasaṃ … pe … tajjā­mano­viñ­ñā­ṇa­dhātu—idaṃ vuccati “nāmapaccayā chaṭṭhāyatanaṃ”.
 What are thoughts without consequences?
At whatever time, through having done and accumulated wholesome deeds in the sensual realm, a resultant ear-consciousness has arisen, connected with equanimity, (having) a sound object, at that time with a wholesome root 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: resolve, with resolve 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.
Tattha katamo chaṭ­ṭhā­yata­napaccayā phasso?
Yo phasso phusanā samphusanā samphusitattaṃ—ayaṃ vuccati “chaṭ­ṭhā­yata­napaccayā phasso”.
What are thoughts without consequences?
At whatever time, through having done and accumulated wholesome deeds in the sensual realm, a resultant nose-consciousness has arisen, connected with equanimity, (having) a smell object, at that time with a wholesome root 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: resolve, with resolve as condition: continuation, with continuation as condition: birth, with birth as condition: ageing, death,
Tattha katamā phassapaccayā vedanā?
 and so there is an origination of this whole mass of suffering.
Yaṃ cetasikaṃ neva sātaṃ nāsātaṃ ceto­samphas­sa­jaṃ aduk­kha­ma­su­khaṃ vedayitaṃ ceto­samphas­sajā adukkhamasukhā vedanā—ayaṃ vuccati “phassapaccayā vedanā”.
What are thoughts without consequences?
Tattha katamo vedanāpaccayā adhimokkho?
 At whatever time, through having done and accumulated wholesome deeds in the sensual realm, a resultant tongue-consciousness has arisen, connected with equanimity, (having) a taste object, at that time with a wholesome root 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: resolve, with resolve as condition: continuation, with continuation as condition: birth, with birth as condition: ageing, death,
Yo cittassa adhimokkho adhimuccanā tadadhimuttatā—ayaṃ vuccati “vedanāpaccayā adhimokkho”.
 and so there is an origination of this whole mass of suffering.
Tattha katamo adhi­mokkha­pac­cayā bhavo?
 What are thoughts without consequences?
Ṭhapetvā adhimokkhaṃ, vedanākkhandho saññākkhandho saṅ­khā­rak­khan­dho viññā­ṇak­khan­dho—ayaṃ vuccati “adhi­mokkha­pac­cayā bhavo”.
 At whatever time, through having done and accumulated wholesome deeds in the sensual realm, a resultant body-consciousness has arisen, connected with happiness, (having) a tangible object, at that time with a wholesome root 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: resolve, with resolve 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.
Tattha katamā bhavapaccayā jāti?
Yā tesaṃ tesaṃ dhammānaṃ jāti sañjāti nibbatti abhinibbatti pātubhāvo—ayaṃ vuccati “bhavapaccayā jāti”.
 What are thoughts without consequences?
At whatever time, through having done and accumulated wholesome deeds in the sensual realm, a resultant mind element has arisen, connected with equanimity, (having) a form object, .
..pe.
Tattha katamaṃ jātipaccayā jarāmaraṇaṃ?
 .. or a sound object, or a smell object, or a taste object, or a tangible object, or referring to whatever (thought), at that time with a wholesome root 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: resolve, with resolve as condition: continuation, with continuation as condition: birth, with birth as condition: ageing, death,
Atthi jarā, atthi maraṇaṃ.
 and so there is an origination of this whole mass of suffering.
Tattha katamā jarā?
Yā tesaṃ tesaṃ dhammānaṃ jarā jīraṇatā āyuno saṃhāni—ayaṃ vuccati “jarā”.
Tattha katamaṃ maraṇaṃ?
 What are thoughts without consequences?
Yo tesaṃ tesaṃ dhammānaṃ khayo vayo bhedo paribhedo aniccatā antaradhānaṃ—idaṃ vuccati “maraṇaṃ”.
 At whatever time, through having done and accumulated wholesome deeds in the sensual realm, a resultant mind-consciousness element has arisen, connected with happiness, (having) a form object, or a sound object, or a smell object, or a taste object, or a tangible object, or a thought object, .
Iti ayañca jarā, idañca maraṇaṃ.
 ..pe.
Idaṃ vuccati “jātipaccayā jarāmaraṇaṃ”.
 .. or referring to whatever (thought), at that time with a wholesome root 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: resolve, with resolve 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.
Evametassa kevalassa duk­khak­khan­dhassa samudayo hotīti.
Evametassa kevalassa duk­khak­khan­dhassa saṅgati hoti, samāgamo hoti, samodhānaṃ hoti, pātubhāvo hoti.
 What are thoughts without consequences?
Tena vuccati “evametassa kevalassa duk­khak­khan­dhassa samudayo hotī”ti.
 At whatever time, through having done and accumulated wholesome deeds in the sensual realm, a resultant mind-consciousness element has arisen, connected with equanimity, (having) 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 a wholesome root 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: resolve, with resolve as condition: continuation, with continuation as condition: birth, with birth as condition: ageing, death,
Akusa­la­mūlaka­vipāka­niddeso.
 and so there is an origination of this whole mass of suffering.
Abhi­dham­ma­bhājanī­yaṃ.
What are thoughts without consequences?
At whatever time, through having done and accumulated wholesome deeds in the sensual realm, a resultant mind-consciousness element has arisen, connected with happiness, associated with knowledge, (having) 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 a wholesome root 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: faith, with faith as condition: resolve, with resolve as condition: continuation, with continuation as condition: birth, with birth as condition: ageing, death,
Paṭic­ca­samup­pāda­vibhaṅgo niṭṭhito.
 and so there is an origination of this whole mass of suffering.
What are thoughts without consequences?
At whatever time, through having done and accumulated wholesome deeds in the sensual realm, a resultant mind-consciousness element has arisen, connected with happiness, associated with knowledge, with intention, (having) 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 a wholesome root 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: faith, with faith as condition: resolve, with resolve 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.
What are thoughts without consequences?
At whatever time, through having done and accumulated wholesome deeds in the sensual realm, a resultant mind-consciousness element has arisen, connected with happiness, disassociated with knowledge, (having) 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 a wholesome root 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: faith, with faith as condition: resolve, with resolve 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.
What are thoughts without consequences?
At whatever time, through having done and accumulated wholesome deeds in the sensual realm, a resultant mind-consciousness element has arisen, connected with happiness, disassociated with knowledge, with intention, (having) 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 a wholesome root 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: faith, with faith as condition: resolve, with resolve 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.
What are thoughts without consequences?
At whatever time, through having done and accumulated wholesome deeds in the sensual realm, a resultant mind-consciousness element has arisen, connected with equanimity, associated with knowledge, (having) 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 a wholesome root 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: faith, with faith as condition: resolve, with resolve 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.
What are thoughts without consequences?
At whatever time, through having done and accumulated wholesome deeds in the sensual realm, a resultant mind-consciousness element has arisen, connected with equanimity, associated with knowledge, with intention, (having) 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 a wholesome root 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: faith, with faith as condition: resolve, with resolve 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.
What are thoughts without consequences?
At whatever time, through having done and accumulated wholesome deeds in the sensual realm, a resultant mind-consciousness element has arisen, connected with equanimity, disassociated with knowledge, (having) 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 a wholesome root 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: faith, with faith as condition: resolve, with resolve 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.
What are thoughts without consequences?
At whatever time, through having done and accumulated wholesome deeds in the sensual realm, a resultant mind-consciousness element has arisen, connected with equanimity, disassociated with knowledge, with intention, (having) 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 a wholesome root 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: faith, with faith as condition: resolve, with resolve 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.
What are thoughts without consequences?
At whatever time he develops the Path leading to rebirth in the form worlds, quite secluded from sense desires, secluded from unwholesome things, having thinking, reflection, and the happiness and rapture born of seclusion, and dwells having attained the first absorption on the earth-object, at that time there is contact, there is feeling, there is perception, there is intention, there is thought, there is thinking, there is reflection, there is rapture, there is happiness, there is one-pointedness of mind, there is the faculty of faith, there is the faculty of energy, there is the faculty of mindfulness, there is the faculty of concentration, there is the faculty of wisdom, there is the faculty of mind, there is the faculty of happiness, there is the faculty of life, there is right view, there is right thought, there is right endeavour, there is right mindfulness, there is right concentration, there is the strength of faith, there is the strength of energy, there is the strength of mindfulness, there is the strength of concentration, there is the strength of wisdom, there is the strength of conscience, there is the strength of shame, there is a lack of greed, there is a lack of hatred, there is a lack of delusion, there is a lack of avarice, there is a lack of malice, there is right view, there is conscience, there is shame, there is bodily calm, there is mental calm, there is bodily lightness, there is mental lightness, there is bodily plasticity, there is mental plasticity, there is bodily workableness, there is mental workableness, there is bodily proficiency, there is mental proficiency, there is bodily uprightness, there is mental uprightness, there is mindfulness, there is full knowledge, there is calm, there is full insight, there is exertion, there is balance: those thoughts are wholesome.
For him, through having done and accumulated wholesome deeds in the form realm, the result is that quite secluded from sense desires, secluded from unwholesome things, having thinking, reflection, and the happiness and rapture born of seclusion, he dwells having attained the first absorption on the earth-object, at that time with a wholesome root 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: faith, with faith as condition: resolve, with resolve 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.
What are thoughts without consequences?
At whatever time he develops the Path leading to rebirth in the formless worlds, having completely transcended the sphere of nothingness, associated with the perception of the sphere of neither-perception-nor-non-perception, having given up pleasure, given up pain, and with the previous disappearance of mental well-being and sorrow, without pain, without pleasure, and with complete purity of mindfulness owing to equanimity, he dwells having attained the fourth absorption, at that time there is contact, there is feeling, there is perception, there is intention, there is thought, there is thinking, there is reflection, there is rapture, there is happiness, there is one-pointedness of mind, there is the faculty of faith, there is the faculty of energy, there is the faculty of mindfulness, there is the faculty of concentration, there is the faculty of wisdom, there is the faculty of mind, there is the faculty of happiness, there is the faculty of life, there is right view, there is right thought, there is right endeavour, there is right mindfulness, there is right concentration, there is the strength of faith, there is the strength of energy, there is the strength of mindfulness, there is the strength of concentration, there is the strength of wisdom, there is the strength of conscience, there is the strength of shame, there is a lack of greed, there is a lack of hatred, there is a lack of delusion, there is a lack of avarice, there is a lack of malice, there is right view, there is conscience, there is shame, there is bodily calm, there is mental calm, there is bodily lightness, there is mental lightness, there is bodily plasticity, there is mental plasticity, there is bodily workableness, there is mental workableness, there is bodily proficiency, there is mental proficiency, there is bodily uprightness, there is mental uprightness, there is mindfulness, there is full knowledge, there is calm, there is full insight, there is exertion, there is balance: those thoughts are wholesome.
For him, through having done and accumulated wholesome deeds in the formless realm, the result is that having completely transcended the sphere of nothingness, associated with the perception of the sphere of neither-perception-nor-non-perception, having given up pleasure, given up pain, and with the previous disappearance of mental well-being and sorrow, without pain, without pleasure, and with complete purity of mindfulness owing to equanimity, he dwells having attained the fourth absorption, at that time with a wholesome root 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: faith, with faith as condition: resolve, with resolve 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.
What are thoughts without consequences?
At whatever time he develops the supermundane absorption, which leads out, which goes to decrease (of rebirth), to abandonment of
(wrong) views, to the attainment of the first ground, quite secluded from sense desires, secluded from unwholesome things, having thinking, reflection, and the happiness and rapture born of seclusion, and dwells having attained the first absorption, with difficulty in practice and slow deepening of knowledge, at that time there is contact, there is feeling, there is perception, there is intention, there is thought, there is thinking, there is reflection, there is rapture, there is happiness, there is one-pointedness of mind, there is the faculty of faith, there is the faculty of energy, there is the faculty of mindfulness, there is the faculty of concentration, there is the faculty of wisdom, there is the faculty of mind, there is the faculty of happiness, there is the faculty of life, there is right view, there is right thought, there is right endeavour, there is right mindfulness, there is right concentration, there is the strength of faith, there is the strength of energy, there is the strength of mindfulness, there is the strength of concentration, there is the strength of wisdom, there is the strength of conscience, there is the strength of shame, there is a lack of greed, there is a lack of hatred, there is a lack of delusion, there is a lack of avarice, there is a lack of malice, there is right view, there is conscience, there is shame, there is bodily calm, there is mental calm, there is bodily lightness, there is mental lightness, there is bodily plasticity, there is mental plasticity, there is bodily workableness, there is mental workableness, there is bodily proficiency, there is mental proficiency, there is bodily uprightness, there is mental uprightness, there is mindfulness, there is full knowledge, there is calm, there is full insight, there is exertion, there is balance: those thoughts are wholesome.
For him, through having done and developed the supermundane absorption the result is that quite secluded from sense desires, secluded from unwholesome things, having thinking, reflection, and the happiness and rapture born of seclusion, he dwells having attained the first absorption, with difficulty in practice and slow deepening of knowledge and emptiness, at that time with a wholesome root 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: faith, with faith as condition: resolve, with resolve 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.
The Explanation of Results having a Wholesome Root
2
14
The Explanation of Results having an Unwholesome Root
What are thoughts without consequences?
At whatever time, through having done and accumulated unwholesome deeds in the sensual realm, a resultant eye-consciousness has arisen, connected with equanimity, (having) a form object, at that time with an unwholesome root 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: continuation, with continuation as condition: birth, with birth as condition: ageing, death,
and so there is an origination of this whole mass of suffering.
Herein, what is ‘with an unwholesome root as condition there is a (volitional) process?’
That which is volition, intention, intentionality: this is said to be ‘with an unwholesome root as condition there is a (volitional) process’.
Herein, what is ‘with a (volitional) process as condition: consciousness?’
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’.
Herein, what is ‘with consciousness as condition: mind?’
(There is) the feeling constituent, the perception constituent, the (volitional) processes constituent: this is said to be ‘with consciousness as condition: mind’.
Herein, what is ‘with mind as condition: the sixth sense sphere?’
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’.
Herein, what is ‘with the sixth sense sphere as condition: contact?’
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 neither mental agreeableness nor disagreeableness, neither painful nor pleasant experience born of contact with the mind, neither painful nor pleasant feeling born of contact with the mind: this is said to be ‘with contact as condition: feeling’.
Herein, what is ‘with feeling as condition: continuation?’
Except for feeling, (it is) the perception constituent, the (volitional) processes constituent, the consciousness constituent: this is said to be ‘with feeling 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.
This is said to be ‘the origination of this whole mass of suffering’.
What are thoughts without consequences?
At whatever time, through having done and accumulated unwholesome deeds, a resultant ear-consciousness has arisen, connected with equanimity, (having) a sound object, at that time with an unwholesome root 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: resolve, with resolve 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.
What are thoughts without consequences?
At whatever time, through having done and accumulated unwholesome deeds, a resultant nose-consciousness has arisen, connected with equanimity, (having) a smell object, at that time with an unwholesome root 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: resolve, with resolve 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.
What are thoughts without consequences?
At whatever time, through having done and accumulated unwholesome deeds, a resultant tongue-consciousness has arisen, connected with equanimity, (having) a taste object, at that time with an unwholesome root 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: resolve, with resolve 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.
What are thoughts without consequences?
At whatever time, through having done and accumulated unwholesome deeds, a resultant body-consciousness has arisen, connected with suffering, (having) a tangible object, at that time with an unwholesome root 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: resolve, with resolve 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.
What are thoughts without consequences?
At whatever time, through having done and accumulated unwholesome deeds, a resultant mind element has arisen, connected with equanimity, (having) a form object, or a sound object, or a smell object, or a taste object, or a tangible object, or referring to whatever (thought), at that time with an unwholesome root 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: resolve, with resolve 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.
What are thoughts without consequences?
At whatever time, through having done and accumulated unwholesome deeds, a resultant mind-consciousness element has arisen, connected with equanimity, (having) 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 an unwholesome root 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: resolve, with resolve 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.
Herein, what is ‘with an unwholesome root as condition there is a (volitional) process?’
That which is volition, intention, intentionality: this is said to be ‘with an unwholesome root as condition there is a (volitional) process’.
Herein, what is ‘with a (volitional) process as condition: consciousness?’
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’.
Herein, what is ‘with consciousness as condition: mind?’
(There is) the feeling constituent, the perception constituent, the (volitional) processes constituent: this is said to be ‘with consciousness as condition: mind’.
Herein, what is ‘with mind as condition: the sixth sense sphere?’
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’.
Herein, what is ‘with the sixth sense sphere as condition: contact?’
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 neither mental agreeableness nor disagreeableness, neither painful nor pleasant experience born of contact with the mind, neither painful nor pleasant feeling born of contact with the mind: this is said to be ‘with contact as condition: feeling’.
Herein, what is ‘with feeling as condition: resolve?’
That which is resolve of the mind, resolution, the state of being resolved on that (mind): this is said to be ‘with feeling as condition: resolve’.
Herein, what is ‘with resolve as condition: continuation?’
Except for resolve, (it is) the feeling constituent, the perception constituent, the (volitional) processes constituent, the consciousness constituent: this is said to be ‘with resolve 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:
this is said to be ‘the origination of this whole mass of suffering’.
The Explanation of Results having an Unwholesome Root
The Section Derived from the Abstract Teaching
The Analysis of Conditional Origination is Finished

7 – Sati-'paṭṭhāna-vibhaṅga: Analysis of the Ways of Attending to Mindfulness

(scraped from B. Anandajoti line by line translation, https://www.ancient-buddhist-texts.net/Texts-and-Translations/Satipatthanavibhanga/index.htm )
(some terms changed by frankk‍ to conform to lucid24.org STED )


Vibhaṅgato
 from The Analysis
7: Satipaṭṭhānavibhaṅgo
 The Analysis of the Ways of Attending to Mindfulness{7}

7.1 - Suttanta-bhājanīyaṁ, The Section Derived from the Discourses


1. Suttantabhājanīyaṁ
 The Section Derived from the Discourses
[Saṅkhepo]
 [Summary]{8}
[355]
 [355]
Cattāro Satipaṭṭhānā:
 Four Ways of Attending to Mindfulness:
Idha bhikkhu ajjhattaṁ kāye kāyānupassī viharati,
 Here a monk dwells contemplating (the nature of) the body in the body in regard to himself, {9}
bahiddhā kāye kāyānupassī viharati,
 he dwells contemplating (the nature of) the body in the body in regard to others,{10}
ajjhattabahiddhā kāye kāyānupassī viharati,
 he dwells contemplating (the nature of) the body in the body in regard to himself and in regard to others,{11}
ātāpī sampajāno satimā, vineyya loke abhijjhādomanassaṁ.
 ardent, fully aware, and mindful, after removing avarice and sorrow regarding the world.
Ajjhattaṁ vedanāsu vedanānupassī viharati,
 He dwells contemplating (the nature of) feelings in feelings in regard to himself,
bahiddhā vedanāsu vedanānupassī viharati,
 he dwells contemplating (the nature of) feelings in feelings in regard to others,
ajjhattabahiddhā vedanāsu vedanānupassī viharati,
 he dwells contemplating (the nature of) feelings in feelings in regard to himself and in regard to others,
ātāpī sampajāno satimā, vineyya loke abhijjhādomanassaṁ.
 ardent, fully aware, and mindful, after removing avarice and sorrow regarding the world.
Ajjhattaṁ citte cittānupassī viharati,
 He dwells contemplating (the nature of) the mind in the mind in regard to himself,
bahiddhā citte cittānupassī viharati,
 he dwells contemplating (the nature of) the mind in the mind in regard to others,
ajjhattabahiddhā citte cittānupassī viharati,
 he dwells contemplating (the nature of) the mind in the mind in regard to himself and in regard to others,
ātāpī sampajāno satimā, vineyya loke abhijjhādomanassaṁ.
 ardent, fully aware, and mindful, after removing avarice and sorrow regarding the world.
Ajjhattaṁ dhammesu dhammānupassī viharati,
 He dwells contemplating (the nature of) things in (various) things in regard to himself,
bahiddhā dhammesu dhammānupassī viharati,
 he dwells contemplating (the nature of) things in (various) things in regard to others,
ajjhattabahiddhā dhammesu dhammānupassī viharati,
 he dwells contemplating (the nature of) things in (various) things in regard to himself and in regard to others,
ātāpī sampajāno satimā, vineyya loke abhijjhādomanassaṁ.
 ardent, fully aware, and mindful, after removing avarice and sorrow regarding the world.

7.1.1 - Kāy-ānupassanā-niddeso Explanation of the Contemplation of the Body


01: Kāyānupassanāniddeso
 Explanation of the Contemplation of the Body
[356]
 [356]
Kathañ-ca bhikkhu ajjhattaṁ kāye kāyānupassī viharati?
 And how does a monk dwell contemplating (the nature of) the body in the body in regard to himself?
Idha bhikkhu ajjhattaṁ kāyaṁ -
 Here a monk in regard to himself -
uddhaṁ pādatalā, adho kesamatthakā, tacapariyantaṁ,
 from the sole of the feet upwards, from the hair of the head down, bounded by the skin,
pūraṁ nānappakārassa asucino - paccavekkhati:
 and filled with manifold impurities - reflects (thus):{12}
Atthi imasmiṁ kāye:
 There are in this body:
kesā, lomā, nakhā, dantā, taco,
 hairs of the head, body hairs, nails, teeth, skin,
maṁsaṁ, nahāru, aṭṭhi, aṭṭhimiñjā, vakkaṁ,
 flesh, sinews, bones, bone-marrow, kidneys,
hadayaṁ, yakanaṁ, kilomakaṁ, pihakaṁ, papphāsaṁ,
 heart, liver, pleura, spleen, lungs,
antaṁ, antaguṇaṁ, udariyaṁ, karīsaṁ,
 intestines, mesentery, undigested food, excrement,
pittaṁ, semhaṁ, pubbo, lohitaṁ, sedo, medo,
 bile, phlegm, pus, blood, sweat, fat,
assu, vasā, kheḷo, siṅghāṇikā, lasikā, muttan-ti.
 tears, grease, spit, mucus, synovial fluid, urine.
So taṁ nimittaṁ āsevati bhāveti bahulīkaroti svāvatthitaṁ vavatthapeti,
 He practices, develops, makes much of that sign, and fixes its definition,{13}
so taṁ nimittaṁ āsevitvā bhāvetvā bahulīkaritvā svāvatthitaṁ vavatthapetvā,
 and after he has practised, developed, made much of that sign, and fixed its definition,
bahiddhā kāye cittaṁ upasaṁharati.
 he focuses his mind on another’s body.
Kathañ-ca bhikkhu bahiddhā kāye kāyānupassī viharati?
 And how does a monk dwell contemplating (the nature of) the body in the body in regard to another?
Idha bhikkhu bahiddhā kāyaṁ -
 Here a monk in regard to another’s body -
uddhaṁ pādatalā, adho kesamatthakā, tacapariyantaṁ,
 from the sole of the feet upwards, from the hair of the head down, bounded by the skin,
pūraṁ nānappakārassa asucino - paccavekkhati:
 and filled with manifold impurities - reflects (thus):
Atthissa kāye:
 There are{14} in his body:
kesā, lomā, nakhā, dantā, taco,
 hairs of the head, body hairs, nails, teeth, skin,
maṁsaṁ, nahāru, aṭṭhi, aṭṭhimiñjā, vakkaṁ,
 flesh, sinews, bones, bone-marrow, kidneys,
hadayaṁ, yakanaṁ, kilomakaṁ, pihakaṁ, papphāsaṁ,
 heart, liver, pleura, spleen, lungs,
antaṁ, antaguṇaṁ, udariyaṁ, karīsaṁ,
 intestines, mesentery, undigested food, excrement,
pittaṁ, semhaṁ, pubbo, lohitaṁ, sedo, medo,
 bile, phlegm, pus, blood, sweat, fat,
assu, vasā, kheḷo, siṅghāṇikā, lasikā, muttan-ti.
 tears, grease, spit, mucus, synovial fluid, urine.
So taṁ nimittaṁ āsevati bhāveti bahulīkaroti svāvatthitaṁ vavatthapeti,
 He practices, develops, makes much of that sign, and fixes its definition,
so taṁ nimittaṁ āsevitvā bhāvetvā bahulīkaritvā svāvatthitaṁ vavatthapetvā,
 and after he has practised, developed, made much of that sign, and fixed its definition,
ajjhattabahiddhā kāye cittaṁ upasaṁharati.
 he focuses his mind on his own and on another’s body.
Kathañ-ca bhikkhu ajjhattabahiddhā kāye kāyānupassī viharati?
 And how does a monk dwell contemplating (the nature of) the body in the body in regard to himself and in regard to another?
Idha bhikkhu ajjhattabahiddhā kāyaṁ -
 Here a monk in regard to himself and another -
uddhaṁ pādatalā, adho kesamatthakā, tacapariyantaṁ,
 from the sole of the feet upwards, from the hair of the head down, bounded by the skin,
pūraṁ nānappakārassa asucino - paccavekkhati:
 and filled with manifold impurities - reflects (thus):
Atthi kāye:
 There are{15} in the body:
kesā, lomā, nakhā, dantā, taco,
 hairs of the head, body hairs, nails, teeth, skin,
maṁsaṁ, nahāru, aṭṭhi, aṭṭhimiñjā, vakkaṁ,
 flesh, sinews, bones, bone-marrow, kidneys,
hadayaṁ, yakanaṁ, kilomakaṁ, pihakaṁ, papphāsaṁ,
 heart, liver, pleura, spleen, lungs,
antaṁ, antaguṇaṁ, udariyaṁ, karīsaṁ,
 intestines, mesentery, undigested food, excrement,
pittaṁ, semhaṁ, pubbo, lohitaṁ, sedo, medo,
 bile, phlegm, pus, blood, sweat, fat,
assu, vasā, kheḷo, siṅghāṇikā, lasikā, muttan-ti.
 tears, grease, spit, mucus, synovial fluid, urine.
Evaṁ bhikkhu ajjhattabahiddhā kāye kāyānupassī viharati,
 Thus a monk dwells contemplating (the nature of) his own and another’s body in the body,
ātāpī sampajāno satimā, vineyya loke abhijjhādomanassaṁ.
 ardent, fully aware, and mindful, after removing avarice and sorrow regarding the world.
(Padabhājanīyaṁ)
 (Word Analysis)
[357]
 [357]

7.1.1.2 – gloss: ‘Anupassī.’, ‘Contemplating.’

‘Anupassī.’ ti
 ‘Contemplating.’
Tattha, katamā anupassanā?
 Herein, what is contemplation?
Yā paññā pajānanā vicayo pavicayo dhammavicayo,
 That which is wisdom, knowing, investigation, deep investigation, investigation of (the nature of) things,{16}
sallakkhaṇā upalakkhaṇā paccupalakkhaṇā,
 discernment, discrimination, differentiation,{17}
paṇḍiccaṁ kosallaṁ nepuññaṁvebhabyā cintā upaparikkhā,
 erudition, skilfulness, subtlety,{18} clarification, thoughtfulness, consideration,
bhūrī medhā pariṇāyikā vipassanā sampajaññaṁ patodo,
 breadth, intelligence, guidance, insight, full awareness, examination,{19}
paññā Paññindriyaṁ Paññābalaṁ,
 wisdom, the Faculty of Wisdom, the Strength of Wisdom,{20}
paññāsatthaṁ paññāpāsādo paññā-āloko
 the sword of wisdom, height of wisdom, light of wisdom,
paññā-obhāso paññāpajjoto paññāratanaṁ,
 lustre of wisdom, flame of wisdom, treasure of wisdom,{21}
amoho dhammavicayo Sammādiṭṭhi:
 non-delusion, investigation of (the nature of) things, Right View:
ayaṁ vuccati ‘anupassanā.’
 this is called ‘contemplation.’
Imāya anupassanāya upeto hoti samupeto upāgato samupāgato,
 With this contemplation he is endowed, truly endowed, having attained, truly attained,
upapanno samupapanno samannāgato.
 being possessed, truly possessed, furnished (with it).
Tena vuccati ‘anupassī.’ ti
 Because of this ‘contemplating’ is said.

7.1.1.3 – gloss: ‘Viharatī.’, dwells

[358]
 [358]
‘Viharatī.’ ti
 ‘Dwells.’
Iriyati vattati pāleti yapeti yāpeti carati viharati.
 Poses, moves, guards, persists, carries on, lives, dwells.
Tena vuccati ‘viharatī.’ ti
 Because of this ‘dwells’ is said.

7.1.1.4 – gloss: ‘Ātāpī.’, ardent

[359]
 [359]
‘Ātāpī.’ ti
 ‘Ardent.’
Tattha, katamaṁ ātappaṁ?
 Herein, what is ardour?{22}
Yo cetasiko viriyārambho nikkamo parakkamo,
 Whatever mental exercise of effort{23}, exertion, great exertion,
uyyāmo vāyāmo ussāho ussoḷhī thāmo dhiti asithilaparakkamatā,
 enterprise,{24}  endeavour, attempt, travail,{25} vigour, courage, exertion that is not lax,
anikkhittachandatā anikkhittadhuratā dhurasampaggāho,
 not putting aside of (wholesome) desire, not putting aside of responsibility, being taken up with responsibility,
viriyaṁ Viriyindriyaṁ Viriyabalaṁ Sammāvāyāmo:
 effort, the Faculty of Effort, the Strength of Effort, Right Endeavour{26}:
ayaṁ vuccati ‘ātappaṁ.’
 this is called ‘ardour.’
Iminā ātappena upeto hoti samupeto upāgato samupāgato,
 With this ardour he is endowed, truly endowed, having attained, truly attained,
upapanno samupapanno samannāgato.
 being possessed, truly possessed, furnished (with it).
Tena vuccati ‘ātāpī.’ ti
 Because of this ‘ardent’ is said.

7.1.1.5 – gloss: ‘Sampajāno.’, lucid-discerning

[360]
 [360]
‘Sampajāno.’ ti
 ‘Full awareness.’
Tattha, katamaṁ sampajaññaṁ?
 Herein, what is full awareness?{27}
Yā paññā pajānanā vicayo pavicayo dhammavicayo,
 That which is wisdom, knowing, investigation, deep investigation, investigation of (the nature of) things,
sallakkhaṇā upalakkhaṇā paccupalakkhaṇā,
 discernment, discrimination, differentiation,
paṇḍiccaṁ kosallaṁ nepuññaṁ vebhabyā cintā upaparikkhā,
 erudition, skilfulness, subtlety, clarification, thoughtfulness, consideration,
bhūrī medhā pariṇāyikā vipassanā sampajaññaṁ patodo,
 breadth, intelligence, guidance, insight, full awareness, examination,
paññā Paññindriyaṁ Paññābalaṁ,
 wisdom, the Faculty of Wisdom, the Strength of Wisdom,
paññāsatthaṁ paññāpāsādo paññā-āloko
 the sword of wisdom, height of wisdom, light of wisdom,
paññā-obhāso paññāpajjoto paññāratanaṁ,
 lustre of wisdom, flame of wisdom, treasure of wisdom,
amoho dhammavicayo Sammādiṭṭhi:
 non-delusion, investigation of (the nature of) things, Right View:
idaṁ vuccati ‘sampajaññaṁ.’
 this is called ‘full awareness.’
Iminā sampajaññena upeto hoti samupeto upāgato samupāgato,
 With this full awareness he is endowed, truly endowed, having attained, truly attained,
upapanno samupapanno samannāgato.
 being possessed, truly possessed, furnished (with it).
Tena vuccati ‘sampajāno.’ ti
 Because of this ‘full awareness’ is said.

7.1.1.6 – gloss: ‘Satimā.’, rememberful [of Dharma]

[361]
 [361]
‘Satimā.’ ti
 ‘Mindful.’
Tattha, katamā sati?
 Herein, what is mindfulness?
Yā sati anussati paṭissati sati saraṇatā,
 That which is mindfulness, recollection, recall, mindfulness, remembrance,
dhāraṇatā apilāpanatā asammussanatā,
 bearing (in mind), not losing, not confusing,
sati Satindriyaṁ Satibalaṁ Sammāsati:
 mindfulness, {28}  the Faculty of Mindfulness, the Strength of Mindfulness, Right Mindfulness:
ayaṁ vuccati ‘sati.’
 this is called ‘mindfulness.’
Imāya satiyā upeto hoti samupeto upāgato samupāgato,
 With this mindfulness he is endowed, truly endowed, having attained, truly attained,
upapanno samupapanno samannāgato.
 being possessed, truly possessed, furnished (with it).
Tena vuccati ‘satimā.’ ti
 Because of this ‘mindful’ is said.

7.1.1.7 – gloss: loke, world

[362]
 [362]
‘Vineyya loke abhijjhādomanassan.’-ti
 ‘After removing avarice and sorrow regarding the world.’
Tattha, katamo loko?
 Herein, what is the world?
Sveva kāyo loko, pañca pi upādānakkhandhā loko:
 For sure it is the world of his own body, the world of the five constituents (of mind and body) that provide fuel for attachment:
ayaṁ vuccati ‘loko.’
 this is called ‘world.’

7.1.1.8 – gloss: ‘abhijjhā’, avarice

Tattha, katamā abhijjhā?
 Herein, what is avarice?
Yo rāgo sārāgo anunayo anurodho,
 That which is passion, passionateness, fawning, compliance,
nandī nandirāgo cittassa sārāgo:
 enjoyment, passionate enjoyment, a passionate mind{29}:
ayaṁ vuccati ‘abhijjhā.’
 this is called ‘avarice.’

7.1.1.9 – gloss: ‘domanassan.’, distress

Tattha, katamaṁ domanassaṁ?
 Herein, what is sorrow?{30}
Yaṁ cetasikaṁ asātaṁ cetasikaṁ dukkhaṁ,
 That which is mental disagreeableness, mental pain,
cetosamphassajaṁ asātaṁ, dukkhaṁ vedayitaṁ:
 disagreeableness born of contact with the mind, painful experience:
cetosamphassajā asātā, dukkhā vedanā:
 disagreeableness born of contact with the mind, painful feeling:
idaṁ vuccati ‘domanassaṁ.’
 this is called ‘sorrow.’
Iti ayañ-ca abhijjhā idañ-ca domanassaṁ imamhi loke vinītā honti paṭivinītā,
 Thus this avarice and this sorrow are removed from the world, expelled,
santā samitā vūpasantā atthaṅgatā abbhatthaṅgatā,
 quieted, calmed, allayed, gone down, settled down,
appitā byappitā sositā visositā byantīkatā.
 destroyed, completely destroyed, dried up, completely dried up, brought to an end.
Tena vuccati ‘vineyya loke abhijjhādomanassan.’-ti
 Because of this ‘after removing avarice and sorrow regarding the world’ is said.
Kāyānupassanāniddeso
 Explanation of the Contemplation of the Body

7.1.2 - Vedan-ānupassanā-niddeso, Explanation of the Contemplation of Feelings


02: Vedanānupassanāniddeso
 Explanation of the Contemplation of Feelings
[363]
 [363]
Kathañ-ca bhikkhu ajjhattaṁ vedanāsu vedanānupassī viharati?
 And how does a monk dwell contemplating (the nature of) the feelings in the feelings in regard to himself?
Idha bhikkhu sukhaṁ vedanaṁ vediyamāno
 Here a monk when experiencing a pleasant feeling{31}
“sukhaṁ vedanaṁ vediyāmī” ti pajānāti;
 knows “I experience a pleasant feeling”;{32}
dukkhaṁ vedanaṁ vediyamāno
 when experiencing an unpleasant feeling
“dukkhaṁ vedanaṁ vediyāmī” ti pajānāti;
 he knows “I experience an unpleasant feeling”;
adukkhamasukhaṁ vedanaṁ vediyamāno
 when experiencing a neither-unpleasant-nor-pleasant feeling
“adukkhamasukhaṁ vedanaṁ vediyāmī” ti pajānāti.
 he knows “I experience a neither-unpleasant-nor-pleasant feeling.”
Sāmisaṁ vā sukhaṁ vedanaṁ vediyamāno
 Or, when experiencing a sensual pleasant feeling
“sāmisaṁ sukhaṁ vedanaṁ vediyāmī” ti pajānāti;
 he knows “I experience a sensual pleasant feeling”;
nirāmisaṁ vā sukhaṁ vedanaṁ vediyamāno
 or, when experiencing a spiritual pleasant feeling
“nirāmisaṁ sukhaṁ vedanaṁ vediyāmī” ti pajānāti;
 he knows “I experience a spiritual pleasant feeling”;
sāmisaṁ vā dukkhaṁ vedanaṁ vediyamāno
 or, when experiencing a sensual unpleasant feeling
“sāmisaṁ dukkhaṁ vedanaṁ vediyāmī” ti pajānāti;
 he knows “I experience a sensual unpleasant feeling”;
nirāmisaṁ vā dukkhaṁ vedanaṁ vediyamāno
 or, when experiencing a spiritual unpleasant feeling
“nirāmisaṁ dukkhaṁ vedanaṁ vediyāmī” ti pajānāti;
 he knows “I experience a spiritual unpleasant feeling”;
sāmisaṁ vā adukkhamasukhaṁ vedanaṁ vediyamāno
 or, when experiencing a sensual neither-unpleasant-nor-pleasant feeling
“sāmisaṁ adukkhamasukhaṁ vedanaṁ vediyāmī” ti pajānāti;
 he knows “I experience a sensual neither-unpleasant-nor-pleasant feeling”;
nirāmisaṁ vā adukkhamasukhaṁ vedanaṁ vediyamāno
 or, when experiencing a spiritual neither-unpleasant-nor-pleasant feeling
“nirāmisaṁ adukkhamasukhaṁ vedanaṁ vediyāmī” ti pajānāti.
 he knows “I experience a spiritual neither-unpleasant-nor-pleasant feeling.”
So taṁ nimittaṁ āsevati bhāveti bahulīkaroti svāvatthitaṁ vavatthapeti,
 He practices, develops, makes much of that sign, and fixes its definition,
so taṁ nimittaṁ āsevitvā bhāvetvā bahulīkaritvā svāvatthitaṁ vavatthapetvā,
 and after he has practised, developed, made much of that sign, and fixed its definition,
bahiddhā vedanāsu cittaṁ upasaṁharati.
 he focuses his mind on another’s feelings.
Kathañ-ca bhikkhu bahiddhā vedanāsu vedanānupassī viharati?
 And how does a monk dwell contemplating (the nature of) the feelings in the feelings in regard to another?
Idha bhikkhu sukhaṁ vedanaṁ vediyamānaṁ
 Here a monk while (another is) experiencing a pleasant feeling
“sukhaṁ vedanaṁ vediyatī” ti pajānāti,
 knows “he is experiencing a pleasant feeling”;
dukkhaṁ vedanaṁ vediyamānaṁ
 when experiencing an unpleasant feeling
“dukkhaṁ vedanaṁ vediyatī” ti pajānāti;
 he knows “he is experiencing an unpleasant feeling”;
adukkhamasukhaṁ vedanaṁ vediyamānaṁ
 when experiencing a neither-unpleasant-nor-pleasant feeling
“adukkhamasukhaṁ vedanaṁ vediyatī” ti pajānāti.
 he knows “he is experiencing a neither-unpleasant-nor-pleasant feeling.”
Sāmisaṁ vā sukhaṁ vedanaṁ vediyamānaṁ
 Or, when experiencing a sensual pleasant feeling
“sāmisaṁ sukhaṁ vedanaṁ vediyatī” ti pajānāti;
 he knows “he is experiencing a sensual pleasant feeling”;
nirāmisaṁ vā sukhaṁ vedanaṁ vediyamānaṁ
 or, when experiencing a spiritual pleasant feeling
“nirāmisaṁ sukhaṁ vedanaṁ vediyatī” ti pajānāti;
 he knows “he is experiencing a spiritual pleasant feeling”;
sāmisaṁ vā dukkhaṁ vedanaṁ vediyamānaṁ
 or, when experiencing a sensual unpleasant feeling
“sāmisaṁ dukkhaṁ vedanaṁ vediyatī” ti pajānāti;
 he knows “he is experiencing a sensual unpleasant feeling”;
nirāmisaṁ vā dukkhaṁ vedanaṁ vediyamānaṁ
 or, when experiencing a spiritual unpleasant feeling
“nirāmisaṁ dukkhaṁ vedanaṁ vediyatī” ti pajānāti;
 he knows “he is experiencing a spiritual unpleasant feeling”;
sāmisaṁ vā adukkhamasukhaṁ vedanaṁ vediyamānaṁ
 or, when experiencing a sensual neither-unpleasant-nor-pleasant feeling
“sāmisaṁ adukkhamasukhaṁ vedanaṁ vediyatī” ti pajānāti;
 he knows “he is experiencing a sensual neither-unpleasant-nor-pleasant feeling”;
nirāmisaṁ vā adukkhamasukhaṁ vedanaṁ vediyamānaṁ
 or, when experiencing a spiritual neither-unpleasant-nor-pleasant feeling
“nirāmisaṁ adukkhamasukhaṁ vedanaṁ vediyatī” ti pajānāti.
 he knows “he is experiencing a spiritual neither-unpleasant-nor-pleasant feeling.”
So taṁ nimittaṁ āsevati bhāveti bahulīkaroti svāvatthitaṁ vavatthapeti,
 He practices, develops, makes much of that sign, and fixes its definition,
so taṁ nimittaṁ āsevitvā bhāvetvā bahulīkaritvā svāvatthitaṁ vavatthapetvā,
 and after he has practised, developed, made much of that sign, and fixed its definition,
ajjhattabahiddhā vedanāsu cittaṁ upasaṁharati.
 he focuses his mind on his own and on another’s feelings.
Kathañ-ca bhikkhu ajjhattabahiddhā vedanāsu vedanānupassī viharati?
 And how does a monk dwell contemplating (the nature of) feelings in the feelings in regard to himself and in regard to another?
Idha bhikkhu sukhaṁ vedanaṁ
 Here a monk when there is pleasant feeling
“sukhā vedanā” ti pajānāti;
 knows “(there is) pleasant feeling”;
dukkhaṁ vedanaṁ
 when there is unpleasant feeling
“dukkhā vedanā” ti pajānāti;
 he knows “(there is) unpleasant feeling”;
adukkhamasukhaṁ vedanaṁ
 when there is neither-unpleasant-nor-pleasant feeling
“adukkhamasukhā vedanā” ti pajānāti.
 he knows “(there is) neither-unpleasant-nor-pleasant feeling.”
Sāmisaṁ vā sukhaṁ vedanaṁ
 Or, when there is sensual pleasant feeling
“sāmisā sukhā vedanā” ti pajānāti;
 he knows “(there is) sensual pleasant feeling”;
nirāmisaṁ vā sukhaṁ vedanaṁ
 or, when there is spiritual pleasant feeling
“nirāmisā sukhā vedanā” ti pajānāti;
 he knows “(there is) spiritual pleasant feeling”;
sāmisaṁ vā dukkhaṁ vedanaṁ
 or, when there is sensual unpleasant feeling
“sāmisā dukkhā vedanā” ti pajānāti;
 he knows “(there is) sensual unpleasant feeling”;
nirāmisaṁ vā dukkhaṁ vedanaṁ
 or, when there is spiritual unpleasant feeling
“nirāmisā dukkhā vedanā” ti pajānāti;
 he knows “(there is) spiritual unpleasant feeling”;
sāmisaṁ vā adukkhamasukhaṁ vedanaṁ
 or, when there is sensual neither-unpleasant-nor-pleasant feeling
“sāmisā adukkhamasukhā vedanā” ti pajānāti;
 he knows “(there is) sensual neither-unpleasant-nor-pleasant feeling”;
nirāmisaṁ vā adukkhamasukhaṁ vedanaṁ
 or, when there is spiritual neither-unpleasant-nor-pleasant feeling
“nirāmisā adukkhamasukhā vedanā” ti pajānāti.
 he knows “(there is) spiritual neither-unpleasant-nor-pleasant feeling.”
Evaṁ bhikkhu ajjhattabahiddhā vedanāsu vedanānupassī viharati,
 Thus a monk dwells contemplating (the nature of) his own and another’s feelings in the feelings,
ātāpī sampajāno satimā vineyya loke abhijjhādomanassaṁ.
 ardent, fully aware, and mindful, after removing avarice and sorrow regarding the world.
(Padabhājanīyaṁ)
 (Word Analysis)
 [364]
 [364]
‘Anupassī.’ ti
 ‘Contemplating.’
Tattha, katamā anupassanā?
 Herein, what is contemplation?
Yā paññā pajānanā vicayo pavicayo dhammavicayo,
 That which is wisdom, knowing, investigation, deep investigation, investigation of (the nature of) things,
sallakkhaṇā upalakkhaṇā paccupalakkhaṇā,
 discernment, discrimination, differentiation,
paṇḍiccaṁ kosallaṁ nepuññaṁ vebhabyā cintā upaparikkhā,
 erudition, skilfulness, subtlety, clarification, thoughtfulness, consideration,
bhūrī medhā pariṇāyikā vipassanā sampajaññaṁ patodo,
 breadth, intelligence, guidance, insight, full awareness, examination,
paññā Paññindriyaṁ Paññābalaṁ,
 wisdom, the Faculty of Wisdom, the Strength of Wisdom,
paññāsatthaṁ paññāpāsādo paññā-āloko
 the sword of wisdom, height of wisdom, light of wisdom,
paññā-obhāso paññāpajjoto paññāratanaṁ,
 lustre of wisdom, flame of wisdom, treasure of wisdom,
amoho dhammavicayo Sammādiṭṭhi:
 non-delusion, investigation of (the nature of) things, Right View:
ayaṁ vuccati ‘anupassanā.’
 this is called ‘contemplation.’
Imāya anupassanāya upeto hoti samupeto upāgato samupāgato,
 With this contemplation he is endowed, truly endowed, having attained, truly attained,
upapanno samupapanno samannāgato.
 being possessed, truly possessed, furnished (with it).
Tena vuccati ‘anupassī.’ ti
 Because of this ‘contemplating’ is said.
‘Viharatī.’ ti
 ‘Dwells.’
Iriyati vattati pāleti yapeti yāpeti carati viharati.
 Poses, moves, guards, persists, carries on, lives, dwells.
Tena vuccati ‘viharatī.’ ti
 Because of this ‘dwells’ is said.
‘Ātāpī.’ ti
 ‘Ardent.’
Tattha, katamaṁ ātappaṁ?
 Herein, what is ardour?
Yo cetasiko viriyārambho nikkamo parakkamo,
 Whatever mental exercise of effort, exertion, great exertion,
uyyāmo vāyāmo ussāho ussoḷhī thāmo dhiti asithilaparakkamatā,
 enterprise, endeavour, attempt, travail, vigour, courage, exertion that is not lax,
anikkhittachandatā anikkhittadhuratā dhurasampaggāho,
 not putting aside of (wholesome) desire, not putting aside of responsibility, being taken up with responsibility,
viriyaṁ Viriyindriyaṁ Viriyabalaṁ Sammāvāyāmo:
 effort, the Faculty of Effort, the Strength of Effort, Right Endeavour:
ayaṁ vuccati ‘ātappaṁ.’
 this is called ‘ardour.’
Iminā ātappena upeto hoti samupeto upāgato samupāgato,
 With this ardour he is endowed, truly endowed, having attained, truly attained,
upapanno samupapanno samannāgato.
 being possessed, truly possessed, furnished (with it).
Tena vuccati ‘ātāpī.’ ti
 Because of this ‘ardent’ is said.
‘Sampajāno.’ ti
 ‘Full awareness.’
Tattha, katamaṁ sampajaññaṁ?
 Herein, what is full awareness?
Yā paññā pajānanā vicayo pavicayo dhammavicayo,
 That which is wisdom, knowing, investigation, deep investigation, investigation of (the nature of) things,
sallakkhaṇā upalakkhaṇā paccupalakkhaṇā,
 discernment, discrimination, differentiation,
paṇḍiccaṁ kosallaṁ nepuññaṁ vebhabyā cintā upaparikkhā,
 erudition, skilfulness, subtlety, clarification, thoughtfulness, consideration,
bhūrī medhā pariṇāyikā vipassanā sampajaññaṁ patodo,
 breadth, intelligence, guidance, insight, full awareness, examination,
paññā Paññindriyaṁ Paññābalaṁ,
 wisdom, the Faculty of Wisdom, the Strength of Wisdom,
paññāsatthaṁ paññāpāsādo paññā-āloko
 the sword of wisdom, height of wisdom, light of wisdom,
paññā-obhāso paññāpajjoto paññāratanaṁ,
 lustre of wisdom, flame of wisdom, treasure of wisdom,
amoho dhammavicayo Sammādiṭṭhi:
 non-delusion, investigation of (the nature of) things, Right View:
ayaṁ vuccati ‘anupassanā.’
 this is called ‘contemplation.’
Iminā sampajaññena upeto hoti samupeto upāgato samupāgato,
 With this full awareness he is endowed, truly endowed, having attained, truly attained,
upapanno samupapanno samannāgato.
 being possessed, truly possessed, furnished (with it).
Tena vuccati ‘sampajāno.’ ti
 Because of this ‘full awareness’ is said.
‘Satimā.’ ti
 ‘Mindful.’
Tattha, katamā sati?
 Herein, what is mindfulness?
Yā sati anussati paṭissati sati saraṇatā,
 That which is mindfulness, recollection, recall, mindfulness, remembrance,
dhāraṇatā apilāpanatā asammussanatā,
 bearing (in mind), not losing, not confusing,
sati Satindriyaṁ Satibalaṁ Sammāsati:
 mindfulness, the Faculty of Mindfulness, the Strength of Mindfulness, Right Mindfulness:
ayaṁ vuccati ‘sati.’
 this is called ‘mindfulness.’
Imāya satiyā upeto hoti samupeto upāgato samupāgato,
 With this mindfulness he is endowed, truly endowed, having attained, truly attained,
upapanno samupapanno samannāgato.
 being possessed, truly possessed, furnished (with it).
Tena vuccati ‘satimā.’ ti
 Because of this ‘mindful’ is said.
‘Vineyya loke abhijjhādomanassan.’-ti
 ‘After removing avarice and sorrow regarding the world.’
Tattha, katamo loko?
 Herein, what is the world?
Sā yeva vedanā loko, pañca pi upādānakkhandhā loko:
 For sure it is the world of his feelings, also the world of the five constituents (of mind and body) that provide fuel for attachment:
ayaṁ vuccati ‘loko.’
 this is called ‘world.’
Tattha, katamā abhijjhā?
 Herein, what is avarice?
Yo rāgo sārāgo anunayo anurodho,
 That which is passion, passionateness, fawning, compliance,
nandī nandirāgo cittassa sārāgo:
 enjoyment, passionate enjoyment, a passionate mind:
ayaṁ vuccati ‘abhijjhā.’
 this is called ‘avarice.’
Tattha, katamaṁ domanassaṁ?
 Herein, what is sorrow?
Yaṁ cetasikaṁ asātaṁ cetasikaṁ dukkhaṁ,
 That which is mental disagreeableness, mental pain,
cetosamphassajaṁ asātaṁ, dukkhaṁ vedayitaṁ:
 disagreeableness born of contact with the mind, painful experience:
cetosamphassajā asātā, dukkhā vedanā:
 disagreeableness born of contact with the mind, painful feeling:
idaṁ vuccati ‘domanassaṁ.’
 this is called ‘sorrow.’
Iti ayañ-ca abhijjhā idañ-ca domanassaṁ imamhi loke vinītā honti paṭivinītā,
 Thus this avarice and this sorrow are removed from the world, expelled,
santā samitā vūpasantā atthaṅgatā abbhatthaṅgatā,
 quieted, calmed, allayed, gone down, settled down,
appitā byappitā sositā visositā byantīkatā.
 destroyed, completely destroyed, dried up, completely dried up, brought to an end.
Tena vuccati ‘vineyya loke abhijjhādomanassan.’-ti
 Because of this ‘after removing avarice and sorrow regarding the world’ is said.
Vedanānupassanāniddeso
 Explanation of the Contemplation of Feelings

7.1.3 - Citt-ānupassanā-niddeso, Explanation of the Contemplation of the Mind


03: Cittānupassanāniddeso
 Explanation of the Contemplation of the Mind
[365]
 [365]
Kathañ-ca bhikkhu ajjhattaṁ citte cittānupassī viharati?
 And how does a monk dwell contemplating (the nature of) the mind in the mind in regard to himself?
Idha bhikkhu sarāgaṁ vā cittaṁ “sarāgaṁ me cittan”-ti pajānāti,
 Here a monk when the mind has passion knows “my mind has passion”,
vītarāgaṁ vā cittaṁ “vītarāgaṁ me cittan”-ti pajānāti;
 or, when the mind is without passion he knows “my mind is without passion”;
sadosaṁ vā cittaṁ “sadosaṁ me cittan”-ti pajānāti,
 or, when the mind has hate he knows “my mind has hate”,
vītadosaṁ vā cittaṁ “vītadosaṁ me cittan”-ti pajānāti;
 or, when the mind is without hate he knows “my mind is without hate”;
samohaṁ vā cittaṁ “samohaṁ me cittan”-ti pajānāti,
 or, when the mind has delusion he knows “my mind has delusion”,
vītamohaṁ vā cittaṁ “vītamohaṁ me cittan”-ti pajānāti;
 or, when the mind is without delusion he knows “my mind is without delusion”;
saṅkhittaṁ vā cittaṁ “saṅkhittaṁ me cittan”-ti pajānāti,
 or, when the mind is collected he knows “my mind is collected”,
vikkhittaṁ vā cittaṁ “vikkhittaṁ me cittan”-ti pajānāti;
 or, when the mind is scattered he knows “my mind is scattered”;
mahaggataṁ vā cittaṁ “mahaggataṁ me cittan”-ti pajānāti,
 or, when the mind has become very great he knows “my mind has become very great”,
amahaggataṁ vā cittaṁ “amahaggataṁ me cittan”-ti pajānāti;
 or, when the mind has not become very great he knows “my mind has not become very great”;
sa-uttaraṁ vā cittaṁ “sa-uttaraṁ me cittan”-ti pajānāti,
 or, when the mind is surpassable he knows “my mind is surpassable”,
anuttaraṁ vā cittaṁ “anuttaraṁ me cittan”-ti pajānāti;
 or, when the mind is unsurpassable he knows “my mind is unsurpassable”;
samāhitaṁ vā cittaṁ “samāhitaṁ me cittan”-ti pajānāti,
 or, when the mind is concentrated he knows “my mind is concentrated”,
asamāhitaṁ vā cittaṁ “asamāhitaṁ me cittan”-ti pajānāti;
 or, when the mind is not concentrated he knows “my mind is not concentrated”;
vimuttaṁ vā cittaṁ “vimuttaṁ me cittan”-ti pajānāti,
 or, when the mind is liberated he knows “my mind is liberated”,
avimuttaṁ vā cittaṁ “avimuttaṁ me cittan”-ti pajānāti.
 or, when the mind is not liberated he knows “my mind is not liberated.”
So taṁ nimittaṁ āsevati bhāveti bahulīkaroti svāvatthitaṁ vavatthapeti,
 He practices, develops, makes much of that sign, and fixes its definition,
so taṁ nimittaṁ āsevitvā bhāvetvā bahulīkaritvā svāvatthitaṁ vavatthapetvā,
 and after he has practised, developed, made much of that sign, and fixed its definition,
bahiddhā citte cittaṁ upasaṁharati.
 he focuses his mind on another’s mind.
Kathañ-ca bhikkhu bahiddhā citte cittānupassī viharati?
 And how does a monk dwell contemplating (the nature of) the mind in the mind in regard to another?
Idha bhikkhu sarāgaṁ vāssa cittaṁ “sarāgam-assa cittan”-ti pajānāti,
 Here a monk when (another’s) mind has passion knows “his mind has passion”,
vītarāgaṁ vāssa cittaṁ “vītarāgam-assa cittan”-ti pajānāti;
 or, when his mind is without passion he knows “his mind is without passion”;
sadosaṁ vāssa cittaṁ “sadosam-assa cittan”-ti pajānāti,
 or, when his mind has hate he knows “his mind has hate”,
vītadosaṁ vāssa cittaṁ “vītadosam-assa cittan”-ti pajānāti;
 or, when his mind is without hate he knows “his mind is without hate”;
samohaṁ vāssa cittaṁ “samoham-assa cittan”-ti pajānāti,
 or, when his mind has delusion he knows “his mind has delusion”,
vītamohaṁ vāssa cittaṁ “vītamoham-assa cittan”-ti pajānāti;
 or, when his mind is without delusion he knows “his mind is without delusion”;
saṅkhittaṁ vāssa cittaṁ “saṅkhittam-assa cittan”-ti pajānāti,
 or, when his mind is collected he knows “his mind is collected”,
vikkhittaṁ vāssa cittaṁ “vikkhittam-assa cittan”-ti pajānāti;
 or, when his mind is scattered he knows “his mind is scattered”;
mahaggataṁ vāssa cittaṁ “mahaggatam-assa cittan”-ti pajānāti,
 or, when his mind has become very great he knows “his mind has become very great”,
amahaggataṁ vāssa cittaṁ “amahaggatam-assa cittan”-ti pajānāti;
 or, when his mind has not become very great he knows “his mind has not become very great”;
sa-uttaraṁ vāssa cittaṁ “sa-uttaram-assa cittan”-ti pajānāti,
 or, when his mind is surpassable he knows “his mind is surpassable”,
anuttaraṁ vāssa cittaṁ “anuttaram-assa cittan”-ti pajānāti;
 or, when his mind is unsurpassable he knows “his mind is unsurpassable”;
samāhitaṁ vāssa cittaṁ “samāhitam-assa cittan”-ti pajānāti,
 or, when his mind is concentrated he knows “his mind is concentrated”,
asamāhitaṁ vāssa cittaṁ “asamāhitam-assa cittan”-ti pajānāti;
 or, when his mind is not concentrated he knows “his mind is not concentrated”;
vimuttaṁ vāssa cittaṁ “vimuttam-assa cittan”-ti pajānāti,
 or, when his mind is liberated he knows “his mind is liberated”,
avimuttaṁ vāssa cittaṁ “avimuttam-assa cittan”-ti pajānāti.
 or, when his mind is not liberated he knows “his mind is not liberated.”
So taṁ nimittaṁ āsevati bhāveti bahulīkaroti svāvatthitaṁ vavatthapeti,
 He practices, develops, makes much of that sign, and fixes its definition,
so taṁ nimittaṁ āsevitvā bhāvetvā bahulīkaritvā svāvatthitaṁ vavatthapetvā,
 and after he has practised, developed, made much of that sign, and fixed its definition,
ajjhattabahiddhā citte cittaṁ upasaṁharati.
 he focuses his mind on his own and on another’s mind.
Kathañ-ca bhikkhu ajjhattabahiddhā citte cittānupassī viharati?
 And how does a monk dwell contemplating (the nature of) the mind in the mind in regard to himself and in regard to another?
Idha bhikkhu sarāgaṁ vā cittaṁ “sarāgaṁ cittan”-ti pajānāti,
 Here a monk when a mind has passion knows “the mind has passion”,
vītarāgaṁ vā cittaṁ “vītarāgaṁ cittan”-ti pajānāti;
 or, when a mind is without passion he knows “the mind is without passion”;
sadosaṁ vā cittaṁ “sadosaṁ cittan”-ti pajānāti,
 or, when a mind has hate he knows “the mind has hate”,
vītadosaṁ vā cittaṁ “vītadosaṁ cittan”-ti pajānāti;
 or, when a mind is without hate he knows “the mind is without hate”;
samohaṁ vā cittaṁ “samohaṁ cittan”-ti pajānāti,
 or, when a mind has delusion he knows “the mind has delusion”,
vītamohaṁ vā cittaṁ “vītamohaṁ cittan”-ti pajānāti;
 or, when a mind is without delusion he knows “the mind is without delusion”;
saṅkhittaṁ vā cittaṁ “saṅkhittaṁ cittan”-ti pajānāti,
 or, when a mind is collected he knows “the mind is collected”,
vikkhittaṁ vā cittaṁ “vikkhittaṁ cittan”-ti pajānāti;
 or, when a mind is scattered he knows “the mind is scattered”;
mahaggataṁ vā cittaṁ “mahaggataṁ cittan”-ti pajānāti,
 or, when a mind has become very great he knows “the mind has become very great”,
amahaggataṁ vā cittaṁ “amahaggataṁ cittan”-ti pajānāti;
 or, when a mind has not become very great he knows “the mind has not become very great”;
sa-uttaraṁ vā cittaṁ “sa-uttaraṁ cittan”-ti pajānāti,
 or, when a mind is surpassable he knows “the mind is surpassable”,
anuttaraṁ vā cittaṁ “anuttaraṁ cittan”-ti pajānāti;
 or, when a mind is unsurpassable he knows “the mind is unsurpassable”;
samāhitaṁ vā cittaṁ “samāhitaṁ cittan”-ti pajānāti,
 or, when a mind is concentrated he knows “the mind is concentrated”,
asamāhitaṁ vā cittaṁ “asamāhitaṁ cittan”-ti pajānāti;
 or, when a mind is not concentrated he knows “the mind is not concentrated”;
vimuttaṁ vā cittaṁ “vimuttaṁ cittan”-ti pajānāti,
 or, when a mind is liberated he knows “the mind is liberated”,
avimuttaṁ vā cittaṁ “avimuttaṁ cittan”-ti pajānāti.
 or, when a mind is not liberated he knows “the mind is not liberated.”
Evaṁ bhikkhu ajjhattabahiddhā citte cittānupassī viharati,
 Thus a monk dwells contemplating (the nature of) his own and another’s mind in the mind,
ātāpī sampajāno satimā vineyya loke abhijjhādomanassaṁ.
 ardent, fully aware, and mindful, after removing avarice and sorrow regarding the world.
(Padabhājanīyaṁ)
 (Word Analysis)
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 [366]
‘Anupassī.’ ti
 ‘Contemplating.’
Tattha, katamā anupassanā?
 Herein, what is contemplation?
Yā paññā pajānanā vicayo pavicayo dhammavicayo,
 That which is wisdom, knowing, investigation, deep investigation, investigation of (the nature of) things,
sallakkhaṇā upalakkhaṇā paccupalakkhaṇā,
 discernment, discrimination, differentiation,
paṇḍiccaṁ kosallaṁ nepuññaṁ vebhabyā cintā upaparikkhā,
 erudition, skilfulness, subtlety, clarification, thoughtfulness, consideration,
bhūrī medhā pariṇāyikā vipassanā sampajaññaṁ patodo,
 breadth, intelligence, guidance, insight, full awareness, examination,
paññā Paññindriyaṁ Paññābalaṁ,
 wisdom, the Faculty of Wisdom, the Strength of Wisdom,
paññāsatthaṁ paññāpāsādo paññā-āloko
 the sword of wisdom, height of wisdom, light of wisdom,
paññā-obhāso paññāpajjoto paññāratanaṁ,
 lustre of wisdom, flame of wisdom, treasure of wisdom,
amoho dhammavicayo Sammādiṭṭhi:
 non-delusion, investigation of (the nature of) things, Right View:
ayaṁ vuccati ‘anupassanā.’
 this is called ‘contemplation.’
Imāya anupassanāya upeto hoti samupeto upāgato samupāgato,
 With this contemplation he is endowed, truly endowed, having attained, truly attained,
upapanno samupapanno samannāgato.
 being possessed, truly possessed, furnished (with it).
Tena vuccati ‘anupassī.’ ti
 Because of this ‘contemplating’ is said.
‘Viharatī.’ ti
 ‘Dwells.’
Iriyati vattati pāleti yapeti yāpeti carati viharati.
 Poses, moves, guards, persists, carries on, lives, dwells.
Tena vuccati ‘viharatī.’ ti
 Because of this ‘dwells’ is said.
‘Ātāpī.’ ti
 ‘Ardent.’
Tattha, katamaṁ ātappaṁ?
 Herein, what is ardour?
Yo cetasiko viriyārambho nikkamo parakkamo,
 Whatever mental exercise of effort, exertion, great exertion,
uyyāmo vāyāmo ussāho ussoḷhī thāmo dhiti asithilaparakkamatā,
 enterprise, endeavour, attempt, travail, vigour, courage, exertion that is not lax,
anikkhittachandatā anikkhittadhuratā dhurasampaggāho,
 not putting aside of (wholesome) desire, not putting aside of responsibility, being taken up with responsibility,
viriyaṁ Viriyindriyaṁ Viriyabalaṁ Sammāvāyāmo:
 effort, the Faculty of Effort, the Strength of Effort, Right Endeavour:
ayaṁ vuccati ‘ātappaṁ.’
 this is called ‘ardour.’
Iminā ātappena upeto hoti samupeto upāgato samupāgato,
 With this ardour he is endowed, truly endowed, having attained, truly attained,
upapanno samupapanno samannāgato.
 being possessed, truly possessed, furnished (with it).
Tena vuccati ‘ātāpī.’ ti
 Because of this ‘ardent’ is said.
‘Sampajāno.’ ti
 ‘Full awareness.’
Tattha, katamaṁ sampajaññaṁ?
 Herein, what is full awareness?
Yā paññā pajānanā vicayo pavicayo dhammavicayo,
 That which is wisdom, knowing, investigation, deep investigation, investigation of (the nature of) things,
sallakkhaṇā upalakkhaṇā paccupalakkhaṇā,
 discernment, discrimination, differentiation,
paṇḍiccaṁ kosallaṁ nepuññaṁ vebhabyā cintā upaparikkhā,
 erudition, skilfulness, subtlety, clarification, thoughtfulness, consideration,
bhūrī medhā pariṇāyikā vipassanā sampajaññaṁ patodo,
 breadth, intelligence, guidance, insight, full awareness, examination,
paññā Paññindriyaṁ Paññābalaṁ,
 wisdom, the Faculty of Wisdom, the Strength of Wisdom,
paññāsatthaṁ paññāpāsādo paññā-āloko
 the sword of wisdom, height of wisdom, light of wisdom,
paññā-obhāso paññāpajjoto paññāratanaṁ,
 lustre of wisdom, flame of wisdom, treasure of wisdom,
amoho dhammavicayo Sammādiṭṭhi:
 non-delusion, investigation of (the nature of) things, Right View:
ayaṁ vuccati ‘anupassanā.’
 this is called ‘contemplation.’
Iminā sampajaññena upeto hoti samupeto upāgato samupāgato,
 With this full awareness he is endowed, truly endowed, having attained, truly attained,
upapanno samupapanno samannāgato.
 being possessed, truly possessed, furnished (with it).
Tena vuccati ‘sampajāno.’ ti
 Because of this ‘full awareness’ is said.
‘Satimā.’ ti
 ‘Mindful.’
Tattha, katamā sati?
 Herein, what is mindfulness?
Yā sati anussati paṭissati sati saraṇatā,
 That which is mindfulness, recollection, recall, mindfulness, remembrance,
dhāraṇatā apilāpanatā asammussanatā,
 bearing (in mind), not losing, not confusing,
sati Satindriyaṁ Satibalaṁ Sammāsati:
 mindfulness, the Faculty of Mindfulness, the Strength of Mindfulness, Right Mindfulness:
ayaṁ vuccati ‘sati.’
 this is called ‘mindfulness.’
Imāya satiyā upeto hoti samupeto upāgato samupāgato,
 With this mindfulness he is endowed, truly endowed, having attained, truly attained,
upapanno samupapanno samannāgato.
 being possessed, truly possessed, furnished (with it).
Tena vuccati ‘satimā.’ ti
 Because of this ‘mindful’ is said.
‘Vineyya loke abhijjhādomanassan.’-ti
 ‘After removing avarice and sorrow regarding the world.’
Tattha, katamo loko?
 Herein, what is the world?
Taṁ yeva cittaṁ, pañca pi upādānakkhandhā loko:
 For sure it is the world of his mind, also the world of the five constituents (of mind and body) that provide fuel for attachment:
ayaṁ vuccati ‘loko.’
 this is called ‘world.’
Tattha, katamā abhijjhā?
 Herein, what is avarice?
Yo rāgo sārāgo anunayo anurodho,
 That which is passion, passionateness, fawning, compliance,
nandī nandirāgo cittassa sārāgo:
 enjoyment, passionate enjoyment, a passionate mind:
ayaṁ vuccati ‘abhijjhā.’
 this is called ‘avarice.’
Tattha, katamaṁ domanassaṁ?
 Herein, what is sorrow?
Yaṁ cetasikaṁ asātaṁ cetasikaṁ dukkhaṁ,
 That which is mental disagreeableness, mental pain,
cetosamphassajaṁ asātaṁ, dukkhaṁ vedayitaṁ:
 disagreeableness born of contact with the mind, painful experience:
cetosamphassajā asātā, dukkhā vedanā:
 disagreeableness born of contact with the mind, painful feeling:
idaṁ vuccati ‘domanassaṁ.’
 this is called ‘sorrow.’
Iti ayañ-ca abhijjhā idañ-ca domanassaṁ imamhi loke vinītā honti paṭivinītā,
 Thus this avarice and this sorrow are removed from the world, expelled,
santā samitā vūpasantā atthaṅgatā abbhatthaṅgatā,
 quieted, calmed, allayed, gone down, settled down,
appitā byappitā sositā visositā byantīkatā.
 destroyed, completely destroyed, dried up, completely dried up, brought to an end.
Tena vuccati ‘vineyya loke abhijjhādomanassan.’-ti
 Because of this ‘after removing avarice and sorrow regarding the world’ is said.
Cittānupassanāniddeso
 Explanation of the Contemplation of the Mind

7.1.4 - Dhamm-ānupassanā-niddeso, Explanation of the Contemplation of (the Nature of) Things


04: Dhammānupassanāniddeso
 Explanation of the Contemplation of (the Nature of) Things
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 [367]
Kathañ-ca bhikkhu ajjhattaṁ dhammesu dhammānupassī viharati?
 And how does a monk dwell contemplating (the nature of) things in (various) things in regard to himself?
Idha bhikkhu santaṁ vā ajjhattaṁ kāmacchandaṁ
 Here a monk having sensual desire in himself
“atthi me ajjhattaṁ kāmacchando” ti pajānāti;
 knows “there is sensual desire in myself”;
asantaṁ vā ajjhattaṁ kāmacchandaṁ
 or, not having sensual desire in himself
“natthi me ajjhattaṁ kāmacchando” ti pajānāti.
 he knows “I do not have sensual desire in myself.”
Yathā ca anuppannassa kāmacchandassa uppādo hoti,
 How there is an arising of sensual desire that has not arisen,
tañ-ca pajānāti;
 that he knows;
yathā ca uppannassa kāmacchandassa pahānaṁ hoti,
 and how there is an abandonment of sensual desire that has arisen,
tañ-ca pajānāti;
 that he knows;
yathā ca pahīnassa kāmacchandassa āyatiṁ anuppādo hoti,
 and how there is a non-arising of abandoned sensual desire again in the future,
tañ-ca pajānāti.
 that also he knows.
Santaṁ vā ajjhattaṁ byāpādaṁ
 Having ill-will in himself
“atthi me ajjhattaṁ byāpādo” ti pajānāti;
 he knows “there is ill-will in myself”;
asantaṁ vā ajjhattaṁ byāpādaṁ
 or, not having ill-will in himself
“natthi me ajjhattaṁ byāpādo” ti pajānāti.
 he knows “I do not have ill-will in myself.”
Yathā ca anuppannassa byāpādassa uppādo hoti,
 How there is an arising of ill-will that has not arisen,
tañ-ca pajānāti;
 that he knows;
yathā ca uppannassa byāpādassa pahānaṁ hoti,
 and how there is an abandonment of ill-will that has arisen,
tañ-ca pajānāti;
 that he knows;
yathā ca pahīnassa byāpādassa āyatiṁ anuppādo hoti,
 and how there is a non-arising of abandoned ill-will again in the future,
tañ-ca pajānāti.
 that also he knows.
Santaṁ vā ajjhattaṁ thīnamiddhaṁ
 Having sloth and torpor in himself
“atthi me ajjhattaṁ thīnamiddhan”-ti pajānāti;
 he knows “there is sloth and torpor in myself”;
asantaṁ vā ajjhattaṁ thīnamiddhaṁ
 or, not having sloth and torpor in himself he knows
“natthi me ajjhattaṁ thīnamiddhan”-ti pajānāti.
 “I do not have sloth and torpor in myself.”
Yathā ca anuppannassa thīnamiddhassa uppādo hoti,
 How there is an arising of sloth and torpor that has not arisen,
tañ-ca pajānāti;
 that he knows;
yathā ca uppannassa thīnamiddhassa pahānaṁ hoti,
 and how there is an abandonment of sloth and torpor that has arisen,
tañ-ca pajānāti;
 that he knows;
yathā ca pahīnassa thīnamiddhassa āyatiṁ anuppādo hoti,
 and how there is a non-arising of abandoned sloth and torpor again in the future,
tañ-ca pajānāti.
 that also he knows.
Santaṁ vā ajjhattaṁ uddhaccakukkuccaṁ
 Having agitation and worry in himself
“atthi me ajjhattaṁ uddhaccakukkuccan”-ti pajānāti;
 he knows “there is agitation and worry in myself”;
asantaṁ vā ajjhattaṁ uddhaccakukkuccaṁ
 or, not having agitation and worry in himself
“natthi me ajjhattaṁ uddhaccakukkuccan”-ti pajānāti.
 he knows “I do not have agitation and worry in myself.”
Yathā ca anuppannassa uddhaccakukkuccassa uppādo hoti,
 How there is an arising of agitation and worry that has not arisen,
tañ-ca pajānāti;
 that he knows;
yathā ca uppannassa uddhaccakukkuccassa pahānaṁ hoti,
 and how there is an abandonment of agitation and worry that has arisen,
tañ-ca pajānāti;
 that he knows;
yathā ca pahīnassa uddhaccakukkuccassa āyatiṁ anuppādo hoti,
 and how there is a non-arising of abandoned agitation and worry again in the future,
tañ-ca pajānāti.
 that also he knows.
Santaṁ vā ajjhattaṁ vicikicchaṁ
 Having doubt in himself
“atthi me ajjhattaṁ vicikicchā” ti pajānāti;
 he knows “there is doubt in myself”;
asantaṁ vā ajjhattaṁ vicikicchaṁ
 or, not having doubt in himself
“natthi me ajjhattaṁ vicikicchā” ti pajānāti.
 he knows “I do not have doubt in myself.”
Yathā ca anuppannāya vicikicchāya uppādo hoti,
 How there is an arising of doubt that has not arisen,
tañ-ca pajānāti;
 that he knows;
yathā ca uppannāya vicikicchāya pahānaṁ hoti,
 and how there is an abandonment of doubt that has arisen,
tañ-ca pajānāti;
 that he knows;
yathā ca pahīnāya vicikicchāya āyatiṁ anuppādo hoti,
 and how there is a non-arising of abandoned doubt again in the future,
tañ-ca pajānāti.
 that also he knows.
Santaṁ vā ajjhattaṁ Satisambojjhaṅgaṁ
 Having the Mindfulness factor of Complete Awakening in himself
“atthi me ajjhattaṁ Satisambojjhaṅgo” ti pajānāti;
 he knows “there is the Mindfulness factor of Complete Awakening in myself”;
asantaṁ vā ajjhattaṁ Satisambojjhaṅgaṁ
 or, not having the Mindfulness factor of Complete Awakening in himself
“natthi me ajjhattaṁ Satisambojjhaṅgo” ti pajānāti.
 he knows “I do not have the Mindfulness factor of Complete Awakening in myself.”
Yathā ca anuppannassa Satisambojjhaṅgassa uppādo hoti,
 How there is an arising of the Mindfulness factor of Complete Awakening that has not arisen,
tañ-ca pajānāti;
 that he knows;
yathā ca uppannassa Satisambojjhaṅgassa bhāvanāya pāripūrī hoti,
 and how there is fulfilment of the development of the Mindfulness factor of Complete Awakening that has arisen,
tañ-ca pajānāti.
 that also he knows.
Santaṁ vā ajjhattaṁ Dhammavicayasambojjhaṅgaṁ
 Having the Investigation of the (nature) of things factor of Complete Awakening in himself
“atthi me ajjhattaṁ Dhammavicayasambojjhaṅgo” ti pajānāti;
 he knows “there is the Investigation of the (nature) of things factor of Complete Awakening in myself”;
asantaṁ vā ajjhattaṁ Dhammavicayasambojjhaṅgaṁ
 or, not having the Investigation of the (nature) of things factor of Complete Awakening in himself
“natthi me ajjhattaṁ Dhammavicayasambojjhaṅgo” ti pajānāti.
 he knows “I do not have the Investigation of the (nature) of things factor of Complete Awakening in myself.”
Yathā ca anuppannassa Dhammavicayasambojjhaṅgassa uppādo hoti,
 How there is an arising of the Investigation of the (nature) of things factor of Complete Awakening that has not arisen,
tañ-ca pajānāti.
 that he knows.
yathā ca uppannassa Dhammavicayasambojjhaṅgassa bhāvanāya pāripūrī hoti,
 and how there is fulfilment of the development of the Investigation of the (nature) of things factor of Complete Awakening that has arisen,
tañ-ca pajānāti.
 that also he knows.
Santaṁ vā ajjhattaṁ Viriyasambojjhaṅgaṁ
 Having the Energy factor of Complete Awakening in himself
“atthi me ajjhattaṁ Viriyasambojjhaṅgo” ti pajānāti;
 he knows “there is the Energy factor of Complete Awakening in myself”;
asantaṁ vā ajjhattaṁ Viriyasambojjhaṅgaṁ
 or, not having the Energy factor of Complete Awakening in himself
“natthi me ajjhattaṁ Viriyasambojjhaṅgo” ti pajānāti.
 he knows “I do not have the Energy factor of Complete Awakening in myself.”
Yathā ca anuppannassa Viriyasambojjhaṅgassa uppādo hoti,
 How there is an arising of the Energy factor of Complete Awakening that has not arisen,
tañ-ca pajānāti;
 that he knows;
yathā ca uppannassa Viriyasambojjhaṅgassa bhāvanāya pāripūrī hoti,
 and how there is fulfilment of the development of the Energy factor of Complete Awakening that has arisen,
tañ-ca pajānāti.
 that also he knows.
Santaṁ vā ajjhattaṁ Pītisambojjhaṅgaṁ
 Having the Joyful-Interest factor of Complete Awakening in himself
“atthi me ajjhattaṁ Pītisambojjhaṅgo” ti pajānāti;
 he knows “there is the Joyful-Interest factor of Complete Awakening in myself”;
asantaṁ vā ajjhattaṁ Pītisambojjhaṅgaṁ
 or, not having the Joyful-Interest factor of Complete Awakening in himself
“natthi me ajjhattaṁ Pītisambojjhaṅgo” ti pajānāti.
 he knows “I do not have the Joyful-Interest factor of Complete Awakening in myself.”
Yathā ca anuppannassa Pītisambojjhaṅgassa uppādo hoti,
 How there is an arising of the Joyful-Interest factor of Complete Awakening that has not arisen,
tañ-ca pajānāti;
 that he knows;
yathā ca uppannassa Pītisambojjhaṅgassa bhāvanāya pāripūrī hoti,
 and how there is fulfilment of the development of the Joyful-Interest factor of Complete Awakening that has arisen,
tañ-ca pajānāti.
 that also he knows.
Santaṁ vā ajjhattaṁ Passaddhisambojjhaṅgaṁ
 Having the Calmness factor of Complete Awakening in himself
“atthi me ajjhattaṁ Passaddhisambojjhaṅgo” ti pajānāti;
 he knows “there is the Calmness factor of Complete Awakening in myself”;
asantaṁ vā ajjhattaṁ Passaddhisambojjhaṅgaṁ
 or, not having the Calmness factor of Complete Awakening in himself
“natthi me ajjhattaṁ Passaddhisambojjhaṅgo” ti pajānāti.
 he knows “I do not have the Calmness factor of Complete Awakening in myself.”
Yathā ca anuppannassa Passaddhisambojjhaṅgassa uppādo hoti,
 How there is an arising of the Calmness factor of Complete Awakening that has not arisen,
tañ-ca pajānāti;
 that he knows;
yathā ca uppannassa Passaddhisambojjhaṅgassa bhāvanāya pāripūrī hoti,
 and how there is fulfilment of the development of the Calmness factor of Complete Awakening that has arisen,
tañ-ca pajānāti.
 that also he knows.
Santaṁ vā ajjhattaṁ Samādhisambojjhaṅgaṁ
 Having the Concentration factor of Complete Awakening in himself
“atthi me ajjhattaṁ Samādhisambojjhaṅgo” ti pajānāti;
 he knows “there is the Concentration factor of Complete Awakening in myself”;
asantaṁ vā ajjhattaṁ Samādhisambojjhaṅgaṁ
 or, not having the Concentration factor of Complete Awakening in himself
“natthi me ajjhattaṁ Samādhisambojjhaṅgo” ti pajānāti.
 he knows “I do not have the Concentration factor of Complete Awakening in myself.”
Yathā ca anuppannassa Samādhisambojjhaṅgassa uppādo hoti,
 How there is an arising of the Concentration factor of Complete Awakening that has not arisen,
tañ-ca pajānāti;
 that he knows;
yathā ca uppannassa Samādhisambojjhaṅgassa bhāvanāya pāripūrī hoti,
 and how there is fulfilment of the development of the Concentration factor of Complete Awakening that has arisen,
tañ-ca pajānāti.
 that also he knows.
Santaṁ vā ajjhattaṁ Upekkhāsambojjhaṅgaṁ
 Having the Equanimity factor of Complete Awakening in himself
“atthi me ajjhattaṁ Upekkhāsambojjhaṅgo” ti pajānāti;
 he knows “there is the Equanimity factor of Complete Awakening in myself”;
asantaṁ vā ajjhattaṁ Upekkhāsambojjhaṅgaṁ
 or, not having the Equanimity factor of Complete Awakening in himself
“natthi me ajjhattaṁ Upekkhāsambojjhaṅgo” ti pajānāti.
 he knows “I do not have the Equanimity factor of Complete Awakening in myself.”
Yathā ca anuppannassa Upekkhāsambojjhaṅgassa uppādo hoti,
 How there is an arising of the Equanimity factor of Complete Awakening that has not arisen,
tañ-ca pajānāti;
 that he knows;
yathā ca uppannassa Upekkhāsambojjhaṅgassa bhāvanāya pāripūrī hoti,
 and how there is fulfilment of the development of the Equanimity factor of Complete Awakening that has arisen,
tañ-ca pajānāti.
 that also he knows.
So taṁ nimittaṁ āsevati bhāveti bahulīkaroti svāvatthitaṁ vavatthapeti,
 He practices, develops, makes much of that sign, and fixes its definition,
so taṁ nimittaṁ āsevitvā bhāvetvā bahulīkaritvā svāvatthitaṁ vavatthapetvā,
 and after he has practised, developed, made much of that sign, and fixed its definition,
bahiddhā dhammesu cittaṁ upasaṁharati.
 he focuses his mind on (the nature of) things in another.
Kathañ-ca bhikkhu bahiddhā dhammesu dhammānupassī viharati?
 And how does a monk dwell contemplating (the nature of) things in (various) things in regard to another?
Idha bhikkhu santaṁ vāssa kāmacchandaṁ
 Here a monk when (another) has sensual desire
“atthissa kāmacchando” ti pajānāti;
 knows “he has sensual desire”;
asantaṁ vāssa kāmacchandaṁ
 or, not having sensual desire
“natthissa kāmacchando” ti pajānāti.
 he knows “he does not have sensual desire.”
Yathā ca anuppannassa kāmacchandassa uppādo hoti,
 How there is an arising of sensual desire that has not arisen,
tañ-ca pajānāti;
 that he knows;
yathā ca uppannassa kāmacchandassa pahānaṁ hoti,
 and how there is an abandonment of sensual desire that has arisen,
tañ-ca pajānāti;
 that he knows;
yathā ca pahīnassa kāmacchandassa āyatiṁ anuppādo hoti,
 and how there is a non-arising of abandoned sensual desire again in the future,
tañ-ca pajānāti.
 that also he knows.
Santaṁ vāssa byāpādaṁ
 When he has ill-will
“atthissa byāpādo” ti pajānāti;
 he knows “he has ill-will”;
asantaṁ vāssa byāpādaṁ
 or, not having ill-will
“natthissa byāpādo” ti pajānāti.
 he knows “he does not have ill-will.”
Yathā ca anuppannassa byāpādassa uppādo hoti,
 How there is an arising of ill-will that has not arisen,
tañ-ca pajānāti;
 that he knows;
yathā ca uppannassa byāpādassa pahānaṁ hoti,
 and how there is an abandonment of ill-will that has arisen,
tañ-ca pajānāti;
 that he knows;
yathā ca pahīnassa byāpādassa āyatiṁ anuppādo hoti,
 and how there is a non-arising of abandoned ill-will again in the future,
tañ-ca pajānāti.
 that also he knows.
Santaṁ vāssa thīnamiddhaṁ
 When he has sloth and torpor
“atthissa thīnamiddhan”-ti pajānāti;
 he knows “he has sloth and torpor”;
asantaṁ vāssa thīnamiddhaṁ
 or, not having sloth and torpor
“natthissa thīnamiddhan”-ti pajānāti.
 he knows “he does not have sloth and torpor.”
Yathā ca anuppannassa thīnamiddhassa uppādo hoti,
 How there is an arising of sloth and torpor that has not arisen,
tañ-ca pajānāti;
 that he knows;
yathā ca uppannassa thīnamiddhassa pahānaṁ hoti,
 and how there is an abandonment of sloth and torpor that has arisen,
tañ-ca pajānāti;
 that he knows;
yathā ca pahīnassa thīnamiddhassa āyatiṁ anuppādo hoti,
 and how there is a non-arising of abandoned sloth and torpor again in the future,
tañ-ca pajānāti.
 that also he knows.
Santaṁ vāssa uddhaccakukkuccaṁ
 When he has agitation and worry
“atthissa uddhaccakukkuccan”-ti pajānāti;
 he knows “he has agitation and worry”;
asantaṁ vāssa uddhaccakukkuccaṁ
 or, not having agitation and worry
“natthissa uddhaccakukkuccan”-ti pajānāti.
 he knows “he does not have agitation and worry.”
Yathā ca anuppannassa uddhaccakukkuccassa uppādo hoti,
 How there is an arising of agitation and worry that has not arisen,
tañ-ca pajānāti;
 that he knows;
yathā ca uppannassa uddhaccakukkuccassa pahānaṁ hoti,
 and how there is an abandonment of agitation and worry that has arisen,
tañ-ca pajānāti;
 that he knows;
yathā ca pahīnassa uddhaccakukkuccassa āyatiṁ anuppādo hoti,
 and how there is a non-arising of abandoned agitation and worry again in the future,
tañ-ca pajānāti.
 that also he knows.
Santaṁ vāssa vicikicchaṁ
 When he has doubt
“atthissa vicikicchā” ti pajānāti;
 he knows “he has doubt”;
asantaṁ vāssa vicikicchaṁ
 or, not having doubt
“natthissa vicikicchā” ti pajānāti.
 he knows “he does not have doubt.”
Yathā ca anuppannāya vicikicchāya uppādo hoti,
 How there is an arising of doubt that has not arisen,
tañ-ca pajānāti;
 that he knows;
yathā ca uppannāya vicikicchāya pahānaṁ hoti,
 and how there is an abandonment of doubt that has arisen,
tañ-ca pajānāti;
 that he knows;
yathā ca pahīnāya vicikicchāya āyatiṁ anuppādo hoti,
 and how there is a non-arising of abandoned doubt again in the future,
tañ-ca pajānāti.
 that also he knows.
Santaṁ vāssa Satisambojjhaṅgaṁ
 When he has the Mindfulness factor of Complete Awakening
“atthissa Satisambojjhaṅgo” ti pajānāti;
 he knows “he has the Mindfulness factor of Complete Awakening”;
asantaṁ vāssa Satisambojjhaṅgaṁ
 or, not having the Mindfulness factor of Complete Awakening
“natthissa Satisambojjhaṅgo” ti pajānāti.
 he knows “he does not have the Mindfulness factor of Complete Awakening.”
Yathā ca anuppannassa Satisambojjhaṅgassa uppādo hoti,
 How there is an arising of the Mindfulness factor of Complete Awakening that has not arisen,
tañ-ca pajānāti;
 that he knows;
yathā ca uppannassa Satisambojjhaṅgassa bhāvanāya pāripūrī hoti,
 and how there is fulfilment of the development of the Mindfulness factor of Complete Awakening that has arisen,
tañ-ca pajānāti.
 that also he knows.
Santaṁ vāssa Dhammavicayasambojjhaṅgaṁ
 When he has the Investigation of the (nature) of things factor of Complete Awakening
“atthissa Dhammavicayasambojjhaṅgo” ti pajānāti;
 he knows “he has the Investigation of the (nature) of things factor of Complete Awakening”;
asantaṁ vāssa Dhammavicayasambojjhaṅgaṁ
 or, not having the Investigation of the (nature) of things factor of Complete Awakening
“natthissa Dhammavicayasambojjhaṅgo” ti pajānāti.
 he knows “he does not have the Investigation of the (nature) of things factor of Complete Awakening.”
Yathā ca anuppannassa Dhammavicayasambojjhaṅgassa uppādo hoti,
 How there is an arising of the Investigation of the (nature) of things factor of Complete Awakening that has not arisen,
tañ-ca pajānāti;
 that he knows;
yathā ca uppannassa Dhammavicayasambojjhaṅgassa bhāvanāya pāripūrī hoti,
 and how there is fulfilment of the development of the Investigation of the (nature) of things factor of Complete Awakening that has arisen,
tañ-ca pajānāti.
 that also he knows.
Santaṁ vāssa Viriyasambojjhaṅgaṁ
 When he has the Energy factor of Complete Awakening
“atthissa Viriyasambojjhaṅgo” ti pajānāti;
 he knows “he has the Energy factor of Complete Awakening”;
asantaṁ vāssa Viriyasambojjhaṅgaṁ
 or, not having the Energy factor of Complete Awakening
“natthissa Viriyasambojjhaṅgo” ti pajānāti.
 he knows “he does not have the Energy factor of Complete Awakening.”
Yathā ca anuppannassa Viriyasambojjhaṅgassa uppādo hoti,
 How there is an arising of the Energy factor of Complete Awakening that has not arisen,
tañ-ca pajānāti;
 that he knows;
yathā ca uppannassa Viriyasambojjhaṅgassa bhāvanāya pāripūrī hoti,
 and how there is fulfilment of the development of the Energy factor of Complete Awakening that has arisen,
tañ-ca pajānāti.
 that also he knows.
Santaṁ vāssa Pītisambojjhaṅgaṁ
 When he has the Joyful-Interest factor of Complete Awakening
“atthissa Pītisambojjhaṅgo” ti pajānāti;
 he knows “he has the Joyful-Interest factor of Complete Awakening”;
asantaṁ vāssa Pītisambojjhaṅgaṁ
 or, not having the Joyful-Interest factor of Complete Awakening
“natthissa Pītisambojjhaṅgo” ti pajānāti.
 he knows “he does not have the Joyful-Interest factor of Complete Awakening.”
Yathā ca anuppannassa Pītisambojjhaṅgassa uppādo hoti,
 How there is an arising of the Joyful-Interest factor of Complete Awakening that has not arisen,
tañ-ca pajānāti;
 that he knows;
yathā ca uppannassa Pītisambojjhaṅgassa bhāvanāya pāripūrī hoti,
 and how there is fulfilment of the development of the Joyful-Interest factor of Complete Awakening that has arisen,
tañ-ca pajānāti.
 that also he knows.
Santaṁ vāssa Passaddhisambojjhaṅgaṁ
 When he has the Calmness factor of Complete Awakening
“atthissa Passaddhisambojjhaṅgo” ti pajānāti;
 he knows “he has the Calmness factor of Complete Awakening”;
asantaṁ vāssa Passaddhisambojjhaṅgaṁ
 or, not having the Calmness factor of Complete Awakening
“natthissa Passaddhisambojjhaṅgo” ti pajānāti.
 he knows “he does not have the Calmness factor of Complete Awakening.”
Yathā ca anuppannassa Passaddhisambojjhaṅgassa uppādo hoti,
 How there is an arising of the Calmness factor of Complete Awakening that has not arisen,
tañ-ca pajānāti;
 that he knows;
yathā ca uppannassa Passaddhisambojjhaṅgassa bhāvanāya pāripūrī hoti,
 and how there is fulfilment of the development of the Calmness factor of Complete Awakening that has arisen,
tañ-ca pajānāti.
 that also he knows.
Santaṁ vāssa Samādhisambojjhaṅgaṁ
 When he has the Concentration factor of Complete Awakening
“atthissa Samādhisambojjhaṅgo” ti pajānāti;
 he knows “he has the Concentration factor of Complete Awakening”;
asantaṁ vāssa Samādhisambojjhaṅgaṁ
 or, not having the Concentration factor of Complete Awakening
“natthissa Samādhisambojjhaṅgo” ti pajānāti.
 he knows “he does not have the Concentration factor of Complete Awakening.”
Yathā ca anuppannassa Samādhisambojjhaṅgassa uppādo hoti,
 How there is an arising of the Concentration factor of Complete Awakening that has not arisen,
tañ-ca pajānāti;
 that he knows;
yathā ca uppannassa Samādhisambojjhaṅgassa bhāvanāya pāripūrī hoti,
 and how there is fulfilment of the development of the Concentration factor of Complete Awakening that has arisen,
tañ-ca pajānāti.
 that also he knows.
Santaṁ vāssa Upekkhāsambojjhaṅgaṁ
 When he has the Equanimity factor of Complete Awakening
“atthissa Upekkhāsambojjhaṅgo” ti pajānāti;
 he knows “he has the Equanimity factor of Complete Awakening”;
asantaṁ vāssa Upekkhāsambojjhaṅgaṁ
 or, not having the Equanimity factor of Complete Awakening
“natthissa Upekkhāsambojjhaṅgo” ti pajānāti.
 he knows “he does not have the Equanimity factor of Complete Awakening.”
Yathā ca anuppannassa Upekkhāsambojjhaṅgassa uppādo hoti,
 How there is an arising of the Equanimity factor of Complete Awakening that has not arisen,
tañ-ca pajānāti;
 that he knows;
yathā ca uppannassa Upekkhāsambojjhaṅgassa bhāvanāya pāripūrī hoti,
 and how there is fulfilment of the development of the Equanimity factor of Complete Awakening that has arisen,
tañ-ca pajānāti.
 that also he knows.
So taṁ nimittaṁ āsevati bhāveti bahulīkaroti svāvatthitaṁ vavatthapeti,
 He practices, develops, makes much of that sign, and fixes its definition,
so taṁ nimittaṁ āsevitvā bhāvetvā bahulīkaritvā svāvatthitaṁ vavatthapetvā,
 and after he has practised, developed, made much of that sign, and fixed its definition,
ajjhattabahiddhā dhammesu cittaṁ upasaṁharati.
 he focuses his mind on (the nature of) things in (various) things in regard to himself and in regard to another.
Kathañ-ca bhikkhu ajjhattabahiddhā dhammesu dhammānupassī viharati?
 And how does a monk dwell contemplating (the nature of) things in (various) things in regard to himself and in regard to another?
Idha bhikkhu santaṁ vā kāmacchandaṁ
 Here a monk, when there is sensual desire
“atthi kāmacchando” ti pajānāti;
 knows “there is sensual desire”;
asantaṁ vā kāmacchandaṁ
 or, when there is no sensual desire
“natthi kāmacchando” ti pajānāti.
 he knows “there is no sensual desire.”
Yathā ca anuppannassa kāmacchandassa uppādo hoti,
 How there is an arising of sensual desire that has not arisen,
tañ-ca pajānāti;
 that he knows;
yathā ca uppannassa kāmacchandassa pahānaṁ hoti,
 and how there is an abandonment of sensual desire that has arisen,
tañ-ca pajānāti;
 that he knows;
yathā ca pahīnassa kāmacchandassa āyatiṁ anuppādo hoti,
 and how there is a non-arising of abandoned sensual desire again in the future,
tañ-ca pajānāti.
 that also he knows.
Santaṁ vā byāpādaṁ
 When there is ill-will
“atthi byāpādo” ti pajānāti;
 he knows “there is ill-will”;
asantaṁ vā byāpādaṁ
 or, when there is no ill-will
“natthi byāpādo” ti pajānāti.
 he knows “there is no ill-will.”
Yathā ca anuppannassa byāpādassa uppādo hoti,
 How there is an arising of ill-will that has not arisen,
tañ-ca pajānāti;
 that he knows;
yathā ca uppannassa byāpādassa pahānaṁ hoti,
 and how there is an abandonment of ill-will that has arisen,
tañ-ca pajānāti;
 that he knows;
yathā ca pahīnassa byāpādassa āyatiṁ anuppādo hoti, tañ-ca pajānāti.
 and how there is a non-arising of abandoned ill-will again in the future,
tañ-ca pajānāti.
 that also he knows.
Santaṁ vā thīnamiddhaṁ
 When there is sloth and torpor
“atthi thīnamiddhan”-ti pajānāti;
 he knows “there is sloth and torpor”;
asantaṁ vā thīnamiddhaṁ
 or, when there is no sloth and torpor
“natthi thīnamiddhan”-ti pajānāti.
 he knows “there is no sloth and torpor.”
Yathā ca anuppannassa thīnamiddhassa uppādo hoti,
 How there is an arising of sloth and torpor that has not arisen,
tañ-ca pajānāti;
 that he knows;
yathā ca uppannassa thīnamiddhassa pahānaṁ hoti,
 and how there is an abandonment of sloth and torpor that has arisen,
tañ-ca pajānāti;
 that he knows;
yathā ca pahīnassa thīnamiddhassa āyatiṁ anuppādo hoti,
 and how there is a non-arising of abandoned sloth and torpor again in the future,
tañ-ca pajānāti.
 that also he knows.
Santaṁ vā uddhaccakukkuccaṁ
 When there is agitation and worry
“atthi uddhaccakukkuccan”-ti pajānāti;
 he knows “there is agitation and worry”;
asantaṁ vā uddhaccakukkuccaṁ
 or, when there is no agitation and worry
“natthi uddhaccakukkuccan”-ti pajānāti.
 he knows “there is no agitation and worry.”
Yathā ca anuppannassa uddhaccakukkuccassa uppādo hoti,
 How there is an arising of agitation and worry that has not arisen,
tañ-ca pajānāti;
 that he knows;
yathā ca uppannassa uddhaccakukkuccassa pahānaṁ hoti,
 and how there is an abandonment of agitation and worry that has arisen,
tañ-ca pajānāti;
 that he knows;
yathā ca pahīnassa uddhaccakukkuccassa āyatiṁ anuppādo hoti,
 and how there is a non-arising of abandoned agitation and worry again in the future,
tañ-ca pajānāti.
 that also he knows.
Santaṁ vā vicikicchaṁ
 When there is doubt
“atthi vicikicchā” ti pajānāti;
 he knows “there is doubt”;
asantaṁ vā vicikicchaṁ
 or, when there is no doubt
“natthi vicikicchā” ti pajānāti.
 he knows “there is no doubt.”
Yathā ca anuppannāya vicikicchāya uppādo hoti,
 How there is an arising of doubt that has not arisen,
tañ-ca pajānāti;
 that he knows;
yathā ca uppannāya vicikicchāya pahānaṁ hoti,
 and how there is an abandonment of doubt that has arisen,
tañ-ca pajānāti;
 that he knows;
yathā ca pahīnāya vicikicchāya āyatiṁ anuppādo hoti,
 and how there is a non-arising of abandoned doubt again in the future,
tañ-ca pajānāti.
 that also he knows.
Santaṁ vā Satisambojjhaṅgaṁ
 When there is the Mindfulness factor of Complete Awakening
“atthi Satisambojjhaṅgo” ti pajānāti;
 he knows “there is the Mindfulness factor of Complete Awakening”;
asantaṁ vā Satisambojjhaṅgaṁ
 or, when there is no Mindfulness factor of Complete Awakening
“natthi Satisambojjhaṅgo” ti pajānāti.
 he knows “there is no Mindfulness factor of Complete Awakening.”
Yathā ca anuppannassa Satisambojjhaṅgassa uppādo hoti,
 How there is an arising of the Mindfulness factor of Complete Awakening that has not arisen,
tañ-ca pajānāti;
 that he knows;
yathā ca uppannassa Satisambojjhaṅgassa bhāvanāya pāripūrī hoti,
 and how there is fulfilment of the development of the Mindfulness factor of Complete Awakening that has arisen,
tañ-ca pajānāti.
 that also he knows.
Santaṁ vā Dhammavicayasambojjhaṅgaṁ
 When there is the Investigation of the (nature) of things factor of Complete Awakening
“atthi Dhammavicayasambojjhaṅgo” ti pajānāti;
 he knows “there is the Investigation of the (nature) of things factor of Complete Awakening”;
asantaṁ vā Dhammavicayasambojjhaṅgaṁ
 or, when there is no Investigation of the (nature) of things factor of Complete Awakening
“natthi Dhammavicayasambojjhaṅgo” ti pajānāti.
 he knows “there is no Investigation of the (nature) of things factor of Complete Awakening.”
Yathā ca anuppannassa Dhammavicayasambojjhaṅgassa uppādo hoti,
 How there is an arising of the Investigation of the (nature) of things factor of Complete Awakening that has not arisen,
tañ-ca pajānāti;
 that he knows;
yathā ca uppannassa Dhammavicayasambojjhaṅgassa bhāvanāya pāripūrī hoti,
 and how there is fulfilment of the development of the Investigation of the (nature) of things factor of Complete Awakening that has arisen,
tañ-ca pajānāti.
 that also he knows.
Santaṁ vā Viriyasambojjhaṅgaṁ
 When there is the Energy factor of Complete Awakening
“atthi Viriyasambojjhaṅgo” ti pajānāti;
 he knows “there is the Energy factor of Complete Awakening”;
asantaṁ vā Viriyasambojjhaṅgaṁ
 or, when there is no Energy factor of Complete Awakening
“natthi Viriyasambojjhaṅgo” ti pajānāti.
 he knows “there is no Energy factor of Complete Awakening.”
Yathā ca anuppannassa Viriyasambojjhaṅgassa uppādo hoti,
 How there is an arising of the Energy factor of Complete Awakening that has not arisen,
tañ-ca pajānāti;
 that he knows;
yathā ca uppannassa Viriyasambojjhaṅgassa bhāvanāya pāripūrī hoti,
 and how there is fulfilment of the development of the Energy factor of Complete Awakening that has arisen,
tañ-ca pajānāti.
 that also he knows.
Santaṁ vā Pītisambojjhaṅgaṁ
 When there is the Joyful-Interest factor of Complete Awakening
“atthi Pītisambojjhaṅgo” ti pajānāti;
 he knows “there is the Joyful-Interest factor of Complete Awakening”;
asantaṁ vā Pītisambojjhaṅgaṁ
 or, when there is no Joyful-Interest factor of Complete Awakening
“natthi Pītisambojjhaṅgo” ti pajānāti.
 he knows “there is no Joyful-Interest factor of Complete Awakening.”
Yathā ca anuppannassa Pītisambojjhaṅgassa uppādo hoti,
 How there is an arising of the Joyful-Interest factor of Complete Awakening that has not arisen,
tañ-ca pajānāti;
 that he knows;
yathā ca uppannassa Pītisambojjhaṅgassa bhāvanāya pāripūrī hoti,
 and how there is fulfilment of the development of the Joyful-Interest factor of Complete Awakening that has arisen,
tañ-ca pajānāti.
 that also he knows.
Santaṁ vā Passaddhisambojjhaṅgaṁ
 When there is the Calmness factor of Complete Awakening
“atthi Passaddhisambojjhaṅgo” ti pajānāti;
 he knows “there is the Calmness factor of Complete Awakening”;
asantaṁ vā Passaddhisambojjhaṅgaṁ
 or, when there is no Calmness factor of Complete Awakening
“natthi Passaddhisambojjhaṅgo” ti pajānāti.
 he knows “there is no Calmness factor of Complete Awakening.”
Yathā ca anuppannassa Passaddhisambojjhaṅgassa uppādo hoti,
 How there is an arising of the Calmness factor of Complete Awakening that has not arisen,
tañ-ca pajānāti;
 that he knows;
yathā ca uppannassa Passaddhisambojjhaṅgassa bhāvanāya pāripūrī hoti,
 and how there is fulfilment of the development of the Calmness factor of Complete Awakening that has arisen,
tañ-ca pajānāti.
 that also he knows.
Santaṁ vā Samādhisambojjhaṅgaṁ
 When there is the Concentration factor of Complete Awakening
“atthi Samādhisambojjhaṅgo” ti pajānāti;
 he knows “there is the Concentration factor of Complete Awakening”;
asantaṁ vā Samādhisambojjhaṅgaṁ
 or, when there is no Concentration factor of Complete Awakening
“natthi Samādhisambojjhaṅgo” ti pajānāti.
 he knows “there is no Concentration factor of Complete Awakening.”
Yathā ca anuppannassa Samādhisambojjhaṅgassa uppādo hoti,
 How there is an arising of the Concentration factor of Complete Awakening that has not arisen,
tañ-ca pajānāti;
 that he knows;
yathā ca uppannassa Samādhisambojjhaṅgassa bhāvanāya pāripūrī hoti,
 and how there is fulfilment of the development of the Concentration factor of Complete Awakening that has arisen,
tañ-ca pajānāti.
 that also he knows.
Santaṁ vā Upekkhāsambojjhaṅgaṁ
 When there is the Equanimity factor of Complete Awakening
“atthi Upekkhāsambojjhaṅgo” ti pajānāti;
 he knows “there is the Equanimity factor of Complete Awakening”;
asantaṁ vā Upekkhāsambojjhaṅgaṁ
 or, when there is no Equanimity factor of Complete Awakening
“natthi Upekkhāsambojjhaṅgo” ti pajānāti.
 he knows “there is no Equanimity factor of Complete Awakening.”
Yathā ca anuppannassa Upekkhāsambojjhaṅgassa uppādo hoti,
 How there is an arising of the Equanimity factor of Complete Awakening that has not arisen,
tañ-ca pajānāti;
 that he knows;
yathā ca uppannassa Upekkhāsambojjhaṅgassa bhāvanāya pāripūrī hoti,
 and how there is fulfilment of the development of the Equanimity factor of Complete Awakening that has arisen,
tañ-ca pajānāti.
 that also he knows.
Evaṁ bhikkhu ajjhattabahiddhā dhammesu dhammānupassī viharati,
 Thus a monk dwells contemplating (the nature of) things in (various) things in regard to himself and in regard to another,
ātāpī sampajāno satimā vineyya loke abhijjhādomanassaṁ.
 ardent, fully aware, and mindful, after removing avarice and sorrow regarding the world.
(Padabhājanīyaṁ)
 (Word Analysis)
[368]
 [368]
‘Anupassī.’ ti
 ‘Contemplating.’
Tattha, katamā anupassanā?
 Herein, what is contemplation?
Yā paññā pajānanā vicayo pavicayo dhammavicayo,
 That which is wisdom, knowing, investigation, deep investigation, investigation of (the nature of) things,
sallakkhaṇā upalakkhaṇā paccupalakkhaṇā,
 discernment, discrimination, differentiation,
paṇḍiccaṁ kosallaṁ nepuññaṁ vebhabyā cintā upaparikkhā,
 erudition, skilfulness, subtlety, clarification, thoughtfulness, consideration,
bhūrī medhā pariṇāyikā vipassanā sampajaññaṁ patodo,
 breadth, intelligence, guidance, insight, full awareness, examination,
paññā Paññindriyaṁ Paññābalaṁ,
 wisdom, the Faculty of Wisdom, the Strength of Wisdom,
paññāsatthaṁ paññāpāsādo paññā-āloko
 the sword of wisdom, height of wisdom, light of wisdom,
paññā-obhāso paññāpajjoto paññāratanaṁ,
 lustre of wisdom, flame of wisdom, treasure of wisdom,
amoho dhammavicayo Sammādiṭṭhi:
 non-delusion, investigation of (the nature of) things, Right View:
ayaṁ vuccati ‘anupassanā.’
 this is called ‘contemplation.’
Imāya anupassanāya upeto hoti samupeto upāgato samupāgato,
 With this contemplation he is endowed, truly endowed, having attained, truly attained,
upapanno samupapanno samannāgato.
 being possessed, truly possessed, furnished (with it).
Tena vuccati ‘anupassī.’ ti
 Because of this ‘contemplating’ is said.
[369]
 [369]
‘Viharatī.’ ti
 ‘Dwells.’
Iriyati vattati pāleti yapeti yāpeti carati viharati.
 Poses, moves, guards, persists, carries on, lives, dwells.
Tena vuccati ‘viharatī.’ ti
 Because of this ‘dwells’ is said.
[370]
 [370]
‘Ātāpī.’ ti
 ‘Ardent.’
Tattha, katamaṁ ātappaṁ?
 Herein, what is ardour?
Yo cetasiko viriyārambho nikkamo parakkamo,
 Whatever mental exercise of effort, exertion, great exertion,
uyyāmo vāyāmo ussāho ussoḷhī thāmo dhiti asithilaparakkamatā,
 enterprise, endeavour, attempt, travail, vigour, courage, exertion that is not lax,
anikkhittachandatā anikkhittadhuratā dhurasampaggāho,
 not putting aside of (wholesome) desire, not putting aside of responsibility, being taken up with responsibility,
viriyaṁ Viriyindriyaṁ Viriyabalaṁ Sammāvāyāmo:
 effort, the Faculty of Effort, the Strength of Effort, Right Endeavour:
ayaṁ vuccati ‘ātappaṁ.’
 this is called ‘ardour.’
Iminā ātappena upeto hoti samupeto upāgato samupāgato,
 With this ardour he is endowed, truly endowed, having attained, truly attained,
upapanno samupapanno samannāgato.
 being possessed, truly possessed, furnished (with it).
Tena vuccati ‘ātāpī.’ ti
 Because of this ‘ardent’ is said.
[371]
 [371]
‘Sampajāno.’ ti
 ‘Full awareness.’
Tattha, katamaṁ sampajaññaṁ?
 Herein, what is full awareness?
Yā paññā pajānanā vicayo pavicayo dhammavicayo,
 That which is wisdom, knowing, investigation, deep investigation, investigation of (the nature of) things,
sallakkhaṇā upalakkhaṇā paccupalakkhaṇā,
 discernment, discrimination, differentiation,
paṇḍiccaṁ kosallaṁ nepuññaṁ vebhabyā cintā upaparikkhā,
 erudition, skilfulness, subtlety, clarification, thoughtfulness, consideration,
bhūrī medhā pariṇāyikā vipassanā sampajaññaṁ patodo,
 breadth, intelligence, guidance, insight, full awareness, examination,
paññā Paññindriyaṁ Paññābalaṁ,
 wisdom, the Faculty of Wisdom, the Strength of Wisdom,
paññāsatthaṁ paññāpāsādo paññā-āloko
 the sword of wisdom, height of wisdom, light of wisdom,
paññā-obhāso paññāpajjoto paññāratanaṁ,
 lustre of wisdom, flame of wisdom, treasure of wisdom,
amoho dhammavicayo Sammādiṭṭhi:
 non-delusion, investigation of (the nature of) things, Right View:
idaṁ vuccati ‘sampajaññaṁ.’
 this is called ‘full awareness.’
Iminā sampajaññena upeto hoti samupeto upāgato samupāgato,
 With this full awareness he is endowed, truly endowed, having attained, truly attained,
upapanno samupapanno samannāgato.
 being possessed, truly possessed, furnished (with it).
Tena vuccati ‘sampajāno.’ ti
 Because of this ‘full awareness’ is said.
[372]
 [372]
‘Satimā.’ ti
 ‘Mindful.’
Tattha, katamā sati?
 Herein, what is mindfulness?
Yā sati anussati paṭissati sati saraṇatā,
 That which is mindfulness, recollection, recall, mindfulness, remembrance,
dhāraṇatā apilāpanatā asammussanatā,
 bearing (in mind), not losing, not confusing,
sati Satindriyaṁ Satibalaṁ Sammāsati:
 mindfulness, the Faculty of Mindfulness, the Strength of Mindfulness, Right Mindfulness:
ayaṁ vuccati ‘sati.’
 this is called ‘mindfulness.’
Imāya satiyā upeto hoti samupeto upāgato samupāgato,
 With this mindfulness he is endowed, truly endowed, having attained, truly attained,
upapanno samupapanno samannāgato.
 being possessed, truly possessed, furnished (with it).
Tena vuccati ‘satimā.’ ti
 Because of this ‘mindful’ is said.
[373]
 [373]
‘Vineyya loke abhijjhādomanassan.’-ti
 ‘After removing avarice and sorrow regarding the world.’
Tattha, katamo loko?
 Herein, what is the world?
Teva dhammā loko, pañca pi upādānakkhandhā loko:
 For sure it is the world of his own thoughts, the world of the five constituents (of mind and body) that provide fuel for attachment:
ayaṁ vuccati ‘loko.’
 this is called ‘world.’
Tattha, katamā abhijjhā?
 Herein, what is avarice?
Yo rāgo sārāgo anunayo anurodho,
 That which is passion, passionateness, fawning, compliance,
nandī nandirāgo cittassa sārāgo:
 enjoyment, passionate enjoyment, a passionate mind:
ayaṁ vuccati ‘abhijjhā.’
 this is called ‘avarice.’
Tattha, katamaṁ domanassaṁ?
 Herein, what is sorrow?
Yaṁ cetasikaṁ asātaṁ cetasikaṁ dukkhaṁ,
 That which is mental disagreeableness, mental pain,
cetosamphassajaṁ asātaṁ, dukkhaṁ vedayitaṁ:
 disagreeableness born of contact with the mind, painful experience:
cetosamphassajā asātā, dukkhā vedanā:
 disagreeableness born of contact with the mind, painful feeling:
idaṁ vuccati ‘domanassaṁ.’
 this is called ‘sorrow.’
Iti ayañ-ca abhijjhā idañ-ca domanassaṁ imamhi loke vinītā honti paṭivinītā,
 Thus this avarice and this sorrow are removed from the world, expelled,
santā samitā vūpasantā atthaṅgatā abbhatthaṅgatā,
 quieted, calmed, allayed, gone down, settled down,
appitā byappitā sositā visositā byantīkatā.
 destroyed, completely destroyed, dried up, completely dried up, brought to an end.
Tena vuccati ‘vineyya loke abhijjhādomanassan.’-ti
 Because of this ‘after removing avarice and sorrow regarding the world’ is said.
Dhammānupassanāniddeso
 Explanation of the Contemplation of (the Nature of) Things
Suttantabhājanīyaṁ
 The Section Derived from the Discourses

7.2 - Abhidhammabhājanīyaṁ, The Section Derived from the Abstract Teaching


2. Abhidhammabhājanīyaṁ
 The Section Derived from the Abstract Teaching

7.2.1 - [01: Paṭhamanayo]

[01: Paṭhamanayo]
 [The First Method]{33}
[374]
 [374]
Cattāro Satipaṭṭhānā:
 Four Ways of Attending to Mindfulness:
Idha bhikkhu kāye kāyānupassī viharati,
 Here a monk dwells contemplating (the nature of) the body in the body,
vedanāsu vedanānupassī viharati,
 he dwells contemplating (the nature of) feelings in feelings,
citte cittānupassī viharati,
 he dwells contemplating (the nature of) the mind in the mind,
dhammesu dhammānupassī viharati.
 he dwells contemplating (the nature of) things in (various) things.
[375]
 [375]
Kathañ-ca bhikkhu kāye kāyānupassī viharati?
 And how does a monk dwell contemplating (the nature of) the body in the body?
Idha bhikkhu yasmiṁ samaye lokuttaraṁ jhānaṁ bhāveti,
 Here a monk, at whatever time, develops the supermundane absorption,{34}
niyyānikaṁ apacayagāmiṁ,
 which leads out,{35} which goes to decrease (of rebirth),
diṭṭhigatānaṁ pahānāya, paṭhamāya bhūmiyā pattiyā,
 to abandonment of wrong views, to the attainment of the first ground,{36}
vivicceva kāmehi, vivicca akusalehi dhammehi,
 (where,) quite secluded from sense desires, secluded from unwholesome things,
savitakkaṁ, savicāraṁ, vivekajaṁ pītisukhaṁ,
 having thinking, reflection, and the happiness and rapture born of seclusion,
paṭhamaṁ jhānaṁ upasampajja viharati,
 he dwells, having attained the first absorption,{37}
dukkhapaṭipadaṁ dandhābhiññaṁ kāye kāyānupassī,
 with difficulty in practice{38} and slow deepening of knowledge, and he contemplates (the nature of) the body in the body,{39}
yā tasmiṁ samaye sati anussati Sammāsati Satisambojjhaṅgo,
 and that which at that time is mindfulness, recollection,{40} Right Mindfulness, the Mindfulness factor of Complete Awakening,
Maggaṅgaṁ Maggapariyāpannaṁ:
 the Path factor, and what belongs to the Path:
idaṁ vuccati ‘satipaṭṭhānaṁ.’
 this is said to be ‘attending to mindfulness.’
Avasesā dhammā satipaṭṭhānasampayuttā.
 (Also) the rest of the things associated with the ways of attending to mindfulness.{41}
[376]
 [376]
Kathañ-ca bhikkhu vedanāsu vedanānupassī viharati?
 And how does a monk dwell contemplating (the nature of) the feelings in the feelings?
Idha bhikkhu yasmiṁ samaye lokuttaraṁ jhānaṁ bhāveti,
 Here a monk, at whatever time, develops the supermundane absorption,
niyyānikaṁ apacayagāmiṁ,
 which leads out, which goes to decrease (of rebirth),
diṭṭhigatānaṁ pahānāya, paṭhamāya bhūmiyā pattiyā,
 to abandonment of wrong views, to the attainment of the first ground,
vivicceva kāmehi, vivicca akusalehi dhammehi,
 (where,) quite secluded from sense desires, secluded from unwholesome things,
savitakkaṁ, savicāraṁ, vivekajaṁ pītisukhaṁ,
 having thinking, reflection, and the happiness and rapture born of seclusion,
paṭhamaṁ jhānaṁ upasampajja viharati,
 he dwells, having attained the first absorption,
dukkhapaṭipadaṁ dandhābhiññaṁ vedanāsu vedanānupassī,
 with difficulty in practice and slow deepening of knowledge, and he contemplates (the nature of) the feelings in the feelings,
yā tasmiṁ samaye sati anussati Sammāsati Satisambojjhaṅgo,
 and that which at that time is mindfulness, recollection, Right Mindfulness, the Mindfulness factor of Complete Awakening,
Maggaṅgaṁ Maggapariyāpannaṁ:
 the Path factor, and what belongs to the Path:
idaṁ vuccati ‘satipaṭṭhānaṁ.’
 this is said to be ‘attending to mindfulness.’
Avasesā dhammā satipaṭṭhānasampayuttā.
 (Also) the rest of the things associated with the ways of attending to mindfulness.
[377]
 [377]
Kathañ-ca bhikkhu citte cittānupassī viharati?
 And how does a monk dwell contemplating (the nature of) the mind in the mind?
Idha bhikkhu yasmiṁ samaye lokuttaraṁ jhānaṁ bhāveti,
 Here a monk, at whatever time, develops the supermundane absorption,
niyyānikaṁ apacayagāmiṁ,
 which leads out, which goes to decrease (of rebirth),
diṭṭhigatānaṁ pahānāya, paṭhamāya bhūmiyā pattiyā,
 to abandonment of wrong views, to the attainment of the first ground,
vivicceva kāmehi, vivicca akusalehi dhammehi,
 (where,) quite secluded from sense desires, secluded from unwholesome things,
savitakkaṁ, savicāraṁ, vivekajaṁ pītisukhaṁ,
 having thinking, reflection, and the happiness and rapture born of seclusion,
paṭhamaṁ jhānaṁ upasampajja viharati,
 he dwells, having attained the first absorption,
dukkhapaṭipadaṁ dandhābhiññaṁ citte cittānupassī,
 with difficulty in practice and slow deepening of knowledge, and he contemplates (the nature of) the mind in the mind,
yā tasmiṁ samaye sati anussati Sammāsati Satisambojjhaṅgo,
 and that which at that time is mindfulness, recollection, Right Mindfulness, the Mindfulness factor of Complete Awakening,
Maggaṅgaṁ Maggapariyāpannaṁ:
 the Path factor, and what belongs to the Path:
idaṁ vuccati ‘satipaṭṭhānaṁ.’
 this is said to be ‘attending to mindfulness.’
Avasesā dhammā satipaṭṭhānasampayuttā.
 (Also) the rest of the things associated with the ways of attending to mindfulness.
[378]
 [378]
Kathañ-ca bhikkhu dhammesu dhammānupassī viharati?
 And how does a monk dwell contemplating (the nature of) things in (various) things?
Idha bhikkhu yasmiṁ samaye lokuttaraṁ jhānaṁ bhāveti,
 Here a monk, at whatever time, develops the supermundane absorption,
niyyānikaṁ apacayagāmiṁ,
 which leads out, which goes to decrease (of rebirth),
diṭṭhigatānaṁ pahānāya, paṭhamāya bhūmiyā pattiyā,
 to abandonment of wrong views, to the attainment of the first ground,
vivicceva kāmehi, vivicca akusalehi dhammehi,
 (where,) quite secluded from sense desires, secluded from unwholesome things,
savitakkaṁ, savicāraṁ, vivekajaṁ pītisukhaṁ,
 having thinking, reflection, and the happiness and rapture born of seclusion,
paṭhamaṁ jhānaṁ upasampajja viharati,
 he dwells, having attained the first absorption,
dukkhapaṭipadaṁ dandhābhiññaṁ dhammesu dhammānupassī,
 with difficulty in practice and slow deepening of knowledge, and he contemplates (the nature of) things in (various) things,
yā tasmiṁ samaye sati anussati Sammāsati Satisambojjhaṅgo,
 and that which at that time is mindfulness, recollection, Right Mindfulness, the Mindfulness factor of Complete Awakening,
Maggaṅgaṁ Maggapariyāpannaṁ:
 the Path factor, and what belongs to the Path:
idaṁ vuccati ‘satipaṭṭhānaṁ.’
 this is said to be ‘attending to mindfulness.’
Avasesā dhammā satipaṭṭhānasampayuttā.
 (Also) the rest of the things associated with the ways of attending to mindfulness.
[379]
 [379]
Tattha katamaṁ satipaṭṭhānaṁ?
 What herein are the ways of attending to mindfulness?
Idha bhikkhu yasmiṁ samaye lokuttaraṁ jhānaṁ bhāveti,
 Here a monk, at whatever time, develops the supermundane absorption,
niyyānikaṁ apacayagāmiṁ,
 which leads out, which goes to decrease (of rebirth),
diṭṭhigatānaṁ pahānāya, paṭhamāya bhūmiyā pattiyā,
 to abandonment of wrong views, to the attainment of the first ground,
vivicceva kāmehi, vivicca akusalehi dhammehi,
 (where,) quite secluded from sense desires, secluded from unwholesome things,
savitakkaṁ, savicāraṁ, vivekajaṁ pītisukhaṁ,
 having thinking, reflection, and the happiness and rapture born of seclusion,
paṭhamaṁ jhānaṁ upasampajja viharati,
 he dwells, having attained the first absorption,
dukkhapaṭipadaṁ dandhābhiññaṁ dhammesu dhammānupassī,
 with difficulty in practice and slow deepening of knowledge, and he contemplates (the nature of) things in (various) things,
yā tasmiṁ samaye sati anussati Sammāsati Satisambojjhaṅgo,
 and that which at that time is mindfulness, recollection, Right Mindfulness, the Mindfulness factor of Complete Awakening,
Maggaṅgaṁ Maggapariyāpannaṁ:
 the Path factor, and what belongs to the Path:
idaṁ vuccati ‘satipaṭṭhānaṁ.’
 this is said to be ‘attending to mindfulness.’
Avasesā dhammā satipaṭṭhānasampayuttā.
 (Also) the rest of the things associated with the ways of attending to mindfulness.

7.2.2 - [02: Dutiyanayo]


[02: Dutiyanayo]
 [The Second Method]
[380]
 [380]
Cattāro Satipaṭṭhānā:
 Four Ways of Attending to Mindfulness:
Idha bhikkhu kāye kāyānupassī viharati,
 Here a monk dwells contemplating (the nature of) the body in the body,
vedanāsu vedanānupassī viharati,
 he dwells contemplating (the nature of) feelings in feelings,
citte cittānupassī viharati,
 he dwells contemplating (the nature of) the mind in the mind,
dhammesu dhammānupassī viharati.
 he dwells contemplating (the nature of) things in (various) things.
[381]
 [381]
Kathañ-ca bhikkhu kāye kāyānupassī viharati?
 And how does a monk dwell contemplating (the nature of) the body in the body?
Idha bhikkhu yasmiṁ samaye lokuttaraṁ jhānaṁ bhāveti,
 Here a monk, at whatever time, develops the supermundane absorption,{42}
niyyānikaṁ apacayagāmiṁ,
 which leads out, which goes to decrease (of rebirth),
diṭṭhigatānaṁ pahānāya, paṭhamāya bhūmiyā pattiyā,
 to abandonment of wrong views, to the attainment of the first ground,
vivicceva kāmehi, vivicca akusalehi dhammehi,
 (where,) quite secluded from sense desires, secluded from unwholesome things,
savitakkaṁ, savicāraṁ, vivekajaṁ pītisukhaṁ,
 having thinking, reflection, and the happiness and rapture born of seclusion,
paṭhamaṁ jhānaṁ upasampajja viharati,
 he dwells, having attained the first absorption,
dukkhapaṭipadaṁ dandhābhiññaṁ,
 with difficulty in practice and slow deepening of knowledge,
tasmiṁ samaye phasso hoti, vedanā hoti, saññā hoti,
 and at that time there is contact, there is feeling, there is perception,{43}
cetanā hoti, cittaṁ hoti,
 there is intention, there is thought,
vitakko hoti, vicāro hoti, pīti hoti, sukhaṁ hoti, cittassekaggatā hoti,
 there is thinking, there is reflection, there is joyful interest, there is happiness, there is one-pointedness of mind,{44}
Saddhindriyaṁ hoti, Viriyindriyaṁ hoti, Satindriyaṁ hoti,
 there is the Faculty of Faith, there is the Faculty of Energy, there is the Faculty of Mindfulness,
Samādhindriyaṁ hoti, Paññindriyaṁ hoti,
 there is the Faculty of Concentration, there is the Faculty of Wisdom,{45}
manindriyaṁ hoti, somanassindriyaṁ hoti,
 there is the mind-faculty, there is the joy-faculty,
jīvitindriyaṁ hoti, anaññātaññassāmītindriyaṃ hoti,
 there is the life-faculty, there is the faculty of “I will know what is unknown”,
Sammādiṭṭhi hoti, Sammāsaṅkappo hoti, Sammāvācā hoti, Sammākammanto hoti,
 there is Right View, there is Right Thought, there is Right Speech, there is Right Action,
Sammā-ājīvo hoti, Sammāvāyāmo hoti, Sammāsati hoti, Sammāsamādhi hoti,
 there is Right Endeavour, there is Right Mindfulness, there is Right Concentration,
Saddhābalaṁ hoti, Viriyabalaṁ hoti, Satibalaṁ hoti,
 there is the Strength of Faith, there is the Strength of Energy, there is the Strength of Mindfulness,
Samādhibalaṁ hoti, Paññābalaṁ hoti,
 there is the Strength of Concentration, there is the Strength of Wisdom,{46}
hiribalaṁ hoti, ottappabalaṁ hoti,
 there is the strength of conscience, there is the strength of shame,
alobho hoti, adoso hoti, amoho hoti, anabhijjhā hoti, abyāpādo hoti,
 there is no greed, there is no hate, there is no delusion, there is no avarice, there is no ill-will,
Sammādiṭṭhi hoti, hirī hoti, ottappaṁ hoti,
 there is Right View, there is conscience, there is shame,{47}
kāyapassaddhi hoti, cittapassaddhi hoti,
 there is bodily calm, there is mental calm.{48}
kāyalahutā hoti, cittalahutā hoti,
 there is bodily lightness, there is mental lightness,
kāyamudutā hoti, cittamudutā hoti,
 there is bodily plasticity, there is mental plasticity,
kāyakammaññatā hoti, cittakammaññatā hoti,
 there is bodily workableness, there is mental workableness,
kāyapāguññatā hoti, cittapāguññatā hoti,
 there is bodily proficiency, there is mental proficiency,
kāyujukatā hoti, cittujukatā hoti,
 there is bodily uprightness, there is mental uprightness,
sati hoti, sampajaññaṁ hoti, samatho hoti, vipassanā hoti,
 there is mindfulness, there is full awareness, there is calm, there is insight,
paggāho hoti, avikkhepo hoti:
 there is support, there is balance:
ime dhammā kusalā.
 these are wholesome things.
Tasseva lokuttarassa kusalassa jhānassa katattā bhāvitattā vipākaṁ,
 For one who has produced and developed this supermundane, wholesome absorption, the result (is that),
vivicceva kāmehi, vivicca akusalehi dhammehi,
 (where,) quite secluded from sense desires, secluded from unwholesome things,
savitakkaṁ, savicāraṁ, vivekajaṁ pītisukhaṁ,
 having thinking, reflection, and the happiness and rapture born of seclusion,
paṭhamaṁ jhānaṁ upasampajja viharati,
 he dwells, having attained the first absorption,
dukkhapaṭipadaṁ dandhābhiññaṁ suññataṁ kāye kāyānupassī,
 and with difficulty in practice, slow deepening of knowledge, and emptiness{49} he contemplates (the nature of) the body in the body,
yā tasmiṁ samaye sati anussati Sammāsati Satisambojjhaṅgo,
 and that which at that time is mindfulness, recollection, Right Mindfulness, the Mindfulness factor of Complete Awakening,
Maggaṅgaṁ Maggapariyāpannaṁ:
 the Path factor, and what belongs to the Path:
idaṁ vuccati ‘satipaṭṭhānaṁ.’
 this is said to be ‘attending to mindfulness.’
Avasesā dhammā satipaṭṭhānasampayuttā.
 (Also) the rest of the things associated with the ways of attending to mindfulness.
[382]
 [382]
Kathañ-ca bhikkhu vedanāsu vedanānupassī viharati?
 And how does a monk dwell contemplating (the nature of) the feelings in the feelings?
Idha bhikkhu yasmiṁ samaye lokuttaraṁ jhānaṁ bhāveti,
 Here a monk, at whatever time, develops the supermundane absorption,
niyyānikaṁ apacayagāmiṁ,
 which leads out, which goes to decrease (of rebirth),
diṭṭhigatānaṁ pahānāya, paṭhamāya bhūmiyā pattiyā,
 to abandonment of wrong views, to the attainment of the first ground,
vivicceva kāmehi, vivicca akusalehi dhammehi,
 (where,) quite secluded from sense desires, secluded from unwholesome things,
savitakkaṁ, savicāraṁ, vivekajaṁ pītisukhaṁ,
 having thinking, reflection, and the happiness and rapture born of seclusion,
paṭhamaṁ jhānaṁ upasampajja viharati,
 he dwells, having attained the first absorption,
dukkhapaṭipadaṁ dandhābhiññaṁ,
 with difficulty in practice and slow deepening of knowledge,
tasmiṁ samaye phasso hoti, vedanā hoti, saññā hoti,
 and at that time there is contact, there is feeling, there is perception,
cetanā hoti, cittaṁ hoti,
 there is intention, there is thought,
vitakko hoti, vicāro hoti, pīti hoti, sukhaṁ hoti, cittassekaggatā hoti,
 there is thinking, there is reflection, there is joyful interest, there is happiness, there is one-pointedness of mind,
Saddhindriyaṁ hoti, Viriyindriyaṁ hoti, Satindriyaṁ hoti,
 there is the Faculty of Faith, there is the Faculty of Energy, there is the Faculty of Mindfulness,
Samādhindriyaṁ hoti, Paññindriyaṁ hoti,
 there is the Faculty of Concentration, there is the Faculty of Wisdom,
manindriyaṁ hoti, somanassindriyaṁ hoti,
 there is the mind-faculty, there is the joy-faculty,
jīvitindriyaṁ hoti, anaññātaññassāmītindriyaṃ hoti,
 there is the life-faculty, there is the faculty of “I will know what is unknown”,
Sammādiṭṭhi hoti, Sammāsaṅkappo hoti, Sammāvācā hoti, Sammākammanto hoti,
 there is Right View, there is Right Thought, there is Right Speech, there is Right Action,
Sammā-ājīvo hoti, Sammāvāyāmo hoti, Sammāsati hoti, Sammāsamādhi hoti,
 there is Right Endeavour, there is Right Mindfulness, there is Right Concentration,
Saddhābalaṁ hoti, Viriyabalaṁ hoti, Satibalaṁ hoti,
 there is the Strength of Faith, there is the Strength of Energy, there is the Strength of Mindfulness,
Samādhibalaṁ hoti, Paññābalaṁ hoti,
 there is the Strength of Concentration, there is the Strength of Wisdom,
hiribalaṁ hoti, ottappabalaṁ hoti,
 there is the strength of conscience, there is the strength of shame,
alobho hoti, adoso hoti, amoho hoti, anabhijjhā hoti, abyāpādo hoti,
 there is no greed, there is no hate, there is no delusion, there is no avarice, there is no ill-will,
Sammādiṭṭhi hoti, hirī hoti, ottappaṁ hoti,
 there is Right View, there is conscience, there is shame,
kāyapassaddhi hoti, cittapassaddhi hoti,
 there is bodily calm, there is mental calm,
kāyalahutā hoti, cittalahutā hoti,
 there is bodily lightness, there is mental lightness,
kāyamudutā hoti, cittamudutā hoti,
 there is bodily plasticity, there is mental plasticity,
kāyakammaññatā hoti, cittakammaññatā hoti,
 there is bodily workableness, there is mental workableness,
kāyapāguññatā hoti, cittapāguññatā hoti,
 there is bodily proficiency, there is mental proficiency,
kāyujukatā hoti, cittujukatā hoti,
 there is bodily uprightness, there is mental uprightness,
sati hoti, sampajaññaṁ hoti, samatho hoti, vipassanā hoti,
 there is mindfulness, there is full awareness, there is calm, there is insight,
paggāho hoti, avikkhepo hoti:
 there is support, there is balance:
ime dhammā kusalā.
 these are wholesome things.
Tasseva lokuttarassa kusalassa jhānassa katattā bhāvitattā vipākaṁ,
 For one who has produced and developed this supermundane, wholesome absorption, the result (is that),
vivicceva kāmehi, vivicca akusalehi dhammehi,
 (where,) quite secluded from sense desires, secluded from unwholesome things,
savitakkaṁ, savicāraṁ, vivekajaṁ pītisukhaṁ,
 having thinking, reflection, and the happiness and rapture born of seclusion,
paṭhamaṁ jhānaṁ upasampajja viharati,
 he dwells, having attained the first absorption,
dukkhapaṭipadaṁ dandhābhiññaṁ suññataṁ vedanāsu vedanānupassī,
 and with difficulty in practice, slow deepening of knowledge, and emptiness he contemplates (the nature of) the feelings in the feelings,
yā tasmiṁ samaye sati anussati Sammāsati Satisambojjhaṅgo,
 and that which at that time is mindfulness, recollection, Right Mindfulness, the Mindfulness factor of Complete Awakening,
Maggaṅgaṁ Maggapariyāpannaṁ:
 the Path factor, and what belongs to the Path:
idaṁ vuccati ‘satipaṭṭhānaṁ.’
 this is said to be ‘attending to mindfulness.’
Avasesā dhammā satipaṭṭhānasampayuttā.
 (Also) the rest of the things associated with the ways of attending to mindfulness.
[383]
 [383]
Kathañ-ca bhikkhu citte cittānupassī viharati?
 And how does a monk dwell contemplating (the nature of) the mind in the mind?
Idha bhikkhu yasmiṁ samaye lokuttaraṁ jhānaṁ bhāveti,
 Here a monk, at whatever time, develops the supermundane absorption,
niyyānikaṁ apacayagāmiṁ,
 which leads out, which goes to decrease (of rebirth),
diṭṭhigatānaṁ pahānāya, paṭhamāya bhūmiyā pattiyā,
 to abandonment of wrong views, to the attainment of the first ground,
vivicceva kāmehi, vivicca akusalehi dhammehi,
 (where,) quite secluded from sense desires, secluded from unwholesome things,
savitakkaṁ, savicāraṁ, vivekajaṁ pītisukhaṁ,
 having thinking, reflection, and the happiness and rapture born of seclusion,
paṭhamaṁ jhānaṁ upasampajja viharati,
 he dwells, having attained the first absorption,
dukkhapaṭipadaṁ dandhābhiññaṁ,
 with difficulty in practice and slow deepening of knowledge,
tasmiṁ samaye phasso hoti, vedanā hoti, saññā hoti,
 and at that time there is contact, there is feeling, there is perception,
cetanā hoti, cittaṁ hoti,
 there is intention, there is thought,
vitakko hoti, vicāro hoti, pīti hoti, sukhaṁ hoti, cittassekaggatā hoti,
 there is thinking, there is reflection, there is joyful interest, there is happiness, there is one-pointedness of mind,
Saddhindriyaṁ hoti, Viriyindriyaṁ hoti, Satindriyaṁ hoti,
 there is the Faculty of Faith, there is the Faculty of Energy, there is the Faculty of Mindfulness,
Samādhindriyaṁ hoti, Paññindriyaṁ hoti,
 there is the Faculty of Concentration, there is the Faculty of Wisdom,
manindriyaṁ hoti, somanassindriyaṁ hoti,
 there is the mind-faculty, there is the joy-faculty,
jīvitindriyaṁ hoti, anaññātaññassāmītindriyaṃ hoti,
 there is the life-faculty, there is the faculty of “I will know what is unknown”,
Sammādiṭṭhi hoti, Sammāsaṅkappo hoti, Sammāvācā hoti, Sammākammanto hoti,
 there is Right View, there is Right Thought, there is Right Speech, there is Right Action,
Sammā-ājīvo hoti, Sammāvāyāmo hoti, Sammāsati hoti, Sammāsamādhi hoti,
 there is Right Endeavour, there is Right Mindfulness, there is Right Concentration,
Saddhābalaṁ hoti, Viriyabalaṁ hoti, Satibalaṁ hoti,
 there is the Strength of Faith, there is the Strength of Energy, there is the Strength of Mindfulness,
Samādhibalaṁ hoti, Paññābalaṁ hoti,
 there is the Strength of Concentration, there is the Strength of Wisdom,
hiribalaṁ hoti, ottappabalaṁ hoti,
 there is the strength of conscience, there is the strength of shame,
alobho hoti, adoso hoti, amoho hoti, anabhijjhā hoti, abyāpādo hoti,
 there is no greed, there is no hate, there is no delusion, there is no avarice, there is no ill-will,
Sammādiṭṭhi hoti, hirī hoti, ottappaṁ hoti,
 there is Right View, there is conscience, there is shame,
kāyapassaddhi hoti, cittapassaddhi hoti,
 there is bodily calm, there is mental calm,
kāyalahutā hoti, cittalahutā hoti,
 there is bodily lightness, there is mental lightness,
kāyamudutā hoti, cittamudutā hoti,
 there is bodily plasticity, there is mental plasticity,
kāyakammaññatā hoti, cittakammaññatā hoti,
 there is bodily workableness, there is mental workableness,
kāyapāguññatā hoti, cittapāguññatā hoti,
 there is bodily proficiency, there is mental proficiency,
kāyujukatā hoti, cittujukatā hoti,
 there is bodily uprightness, there is mental uprightness,
sati hoti, sampajaññaṁ hoti, samatho hoti, vipassanā hoti,
 there is mindfulness, there is full awareness, there is calm, there is insight,
paggāho hoti, avikkhepo hoti:
 there is support, there is balance:
ime dhammā kusalā.
 these are wholesome things.
Tasseva lokuttarassa kusalassa jhānassa katattā bhāvitattā vipākaṁ,
 For one who has produced and developed this supermundane, wholesome absorption, the result (is that),
vivicceva kāmehi, vivicca akusalehi dhammehi,
 (where,) quite secluded from sense desires, secluded from unwholesome things,
savitakkaṁ, savicāraṁ, vivekajaṁ pītisukhaṁ,
 having thinking, reflection, and the happiness and rapture born of seclusion,
paṭhamaṁ jhānaṁ upasampajja viharati,
 he dwells, having attained the first absorption,
dukkhapaṭipadaṁ dandhābhiññaṁ suññataṁ citte cittānupassī,
 and with difficulty in practice, slow deepening of knowledge, and emptiness he contemplates (the nature of) the mind in the mind,
yā tasmiṁ samaye sati anussati Sammāsati Satisambojjhaṅgo,
 and that which at that time is mindfulness, recollection, Right Mindfulness, the Mindfulness factor of Complete Awakening,
Maggaṅgaṁ Maggapariyāpannaṁ:
 the Path factor, and what belongs to the Path:
idaṁ vuccati ‘satipaṭṭhānaṁ.’
 this is said to be ‘attending to mindfulness.’
Avasesā dhammā satipaṭṭhānasampayuttā.
 (Also) the rest of the things associated with the ways of attending to mindfulness.
[384]
 [384]
Kathañ-ca bhikkhu dhammesu dhammānupassī viharati?
 And how does a monk dwell contemplating (the nature of) things in (various) things?
Idha bhikkhu yasmiṁ samaye lokuttaraṁ jhānaṁ bhāveti,
 Here a monk, at whatever time, develops the supermundane absorption,
niyyānikaṁ apacayagāmiṁ,
 which leads out, which goes to decrease (of rebirth),
diṭṭhigatānaṁ pahānāya, paṭhamāya bhūmiyā pattiyā,
 to abandonment of wrong views, to the attainment of the first ground,
vivicceva kāmehi, vivicca akusalehi dhammehi,
 (where,) quite secluded from sense desires, secluded from unwholesome things,
savitakkaṁ, savicāraṁ, vivekajaṁ pītisukhaṁ,
 having thinking, reflection, and the happiness and rapture born of seclusion,
paṭhamaṁ jhānaṁ upasampajja viharati,
 he dwells, having attained the first absorption,
dukkhapaṭipadaṁ dandhābhiññaṁ,
 with difficulty in practice and slow deepening of knowledge,
tasmiṁ samaye phasso hoti, vedanā hoti, saññā hoti,
 and at that time there is contact, there is feeling, there is perception,
cetanā hoti, cittaṁ hoti,
 there is intention, there is thought,
vitakko hoti, vicāro hoti, pīti hoti, sukhaṁ hoti, cittassekaggatā hoti,
 there is thinking, there is reflection, there is joyful interest, there is happiness, there is one-pointedness of mind,
Saddhindriyaṁ hoti, Viriyindriyaṁ hoti, Satindriyaṁ hoti,
 there is the Faculty of Faith, there is the Faculty of Energy, there is the Faculty of Mindfulness,
Samādhindriyaṁ hoti, Paññindriyaṁ hoti,
 there is the Faculty of Concentration, there is the Faculty of Wisdom,
manindriyaṁ hoti, somanassindriyaṁ hoti,
 there is the mind-faculty, there is the joy-faculty,
jīvitindriyaṁ hoti, anaññātaññassāmītindriyaṃ hoti,
 there is the life-faculty, there is the faculty of “I will know what is unknown”,
Sammādiṭṭhi hoti, Sammāsaṅkappo hoti, Sammāvācā hoti, Sammākammanto hoti,
 there is Right View, there is Right Thought, there is Right Speech, there is Right Action,
Sammā-ājīvo hoti, Sammāvāyāmo hoti, Sammāsati hoti, Sammāsamādhi hoti,
 there is Right Endeavour, there is Right Mindfulness, there is Right Concentration,
Saddhābalaṁ hoti, Viriyabalaṁ hoti, Satibalaṁ hoti,
 there is the Strength of Faith, there is the Strength of Energy, there is the Strength of Mindfulness,
Samādhibalaṁ hoti, Paññābalaṁ hoti,
 there is the Strength of Concentration, there is the Strength of Wisdom,
hiribalaṁ hoti, ottappabalaṁ hoti,
 there is the strength of conscience, there is the strength of shame,
alobho hoti, adoso hoti, amoho hoti, anabhijjhā hoti, abyāpādo hoti,
 there is no greed, there is no hate, there is no delusion, there is no avarice, there is no ill-will,
Sammādiṭṭhi hoti, hirī hoti, ottappaṁ hoti,
 there is Right View, there is conscience, there is shame,
kāyapassaddhi hoti, cittapassaddhi hoti,
 there is bodily calm, there is mental calm,
kāyalahutā hoti, cittalahutā hoti,
 there is bodily lightness, there is mental lightness,
kāyamudutā hoti, cittamudutā hoti,
 there is bodily plasticity, there is mental plasticity,
kāyakammaññatā hoti, cittakammaññatā hoti,
 there is bodily workableness, there is mental workableness,
kāyapāguññatā hoti, cittapāguññatā hoti,
 there is bodily proficiency, there is mental proficiency,
kāyujukatā hoti, cittujukatā hoti,
 there is bodily uprightness, there is mental uprightness,
sati hoti, sampajaññaṁ hoti, samatho hoti, vipassanā hoti,
 there is mindfulness, there is full awareness, there is calm, there is insight,
paggāho hoti, avikkhepo hoti:
 there is support, there is balance:
ime dhammā kusalā.
 these are wholesome things.
Tasseva lokuttarassa kusalassa jhānassa katattā bhāvitattā vipākaṁ,
 For one who has produced and developed this supermundane, wholesome absorption, the result (is that),
vivicceva kāmehi, vivicca akusalehi dhammehi,
 (where,) quite secluded from sense desires, secluded from unwholesome things,
savitakkaṁ, savicāraṁ, vivekajaṁ pītisukhaṁ,
 having thinking, reflection, and the happiness and rapture born of seclusion,
paṭhamaṁ jhānaṁ upasampajja viharati,
 he dwells, having attained the first absorption,
dukkhapaṭipadaṁ dandhābhiññaṁ suññataṁ dhammesu dhammānupassī,
 and with difficulty in practice, slow deepening of knowledge, and emptiness he contemplates (the nature of) things in (various) things,
yā tasmiṁ samaye sati anussati Sammāsati Satisambojjhaṅgo,
 and that which at that time is mindfulness, recollection, Right Mindfulness, the Mindfulness factor of Complete Awakening,
Maggaṅgaṁ Maggapariyāpannaṁ:
 the Path factor, and what belongs to the Path:
idaṁ vuccati ‘satipaṭṭhānaṁ.’
 this is said to be ‘attending to mindfulness.’
Avasesā dhammā satipaṭṭhānasampayuttā.
 (Also) the rest of the things associated with the ways of attending to mindfulness.
[385]
 [385]
Tattha katamaṁ satipaṭṭhānaṁ?
 What herein are the ways of attending to mindfulness?
Idha bhikkhu yasmiṁ samaye lokuttaraṁ jhānaṁ bhāveti,
 Here a monk, at whatever time, develops the supermundane absorption,
niyyānikaṁ apacayagāmiṁ,
 which leads out, which goes to decrease (of rebirth),
diṭṭhigatānaṁ pahānāya, paṭhamāya bhūmiyā pattiyā,
 to abandonment of wrong views, to the attainment of the first ground,
vivicceva kāmehi, vivicca akusalehi dhammehi,
 (where,) quite secluded from sense desires, secluded from unwholesome things,
savitakkaṁ, savicāraṁ, vivekajaṁ pītisukhaṁ,
 having thinking, reflection, and the happiness and rapture born of seclusion,
paṭhamaṁ jhānaṁ upasampajja viharati,
 he dwells, having attained the first absorption,
dukkhapaṭipadaṁ dandhābhiññaṁ,
 with difficulty in practice and slow deepening of knowledge,
tasmiṁ samaye phasso hoti, vedanā hoti, saññā hoti,
 and at that time there is contact, there is feeling, there is perception,
cetanā hoti, cittaṁ hoti,
 there is intention, there is thought,
vitakko hoti, vicāro hoti, pīti hoti, sukhaṁ hoti, cittassekaggatā hoti,
 there is thinking, there is reflection, there is joyful interest, there is happiness, there is one-pointedness of mind,
Saddhindriyaṁ hoti, Viriyindriyaṁ hoti, Satindriyaṁ hoti,
 there is the Faculty of Faith, there is the Faculty of Energy, there is the Faculty of Mindfulness,
Samādhindriyaṁ hoti, Paññindriyaṁ hoti,
 there is the Faculty of Concentration, there is the Faculty of Wisdom,
manindriyaṁ hoti, somanassindriyaṁ hoti,
 there is the mind-faculty, there is the joy-faculty,
jīvitindriyaṁ hoti, anaññātaññassāmītindriyaṃ hoti,
 there is the life-faculty, there is the faculty of “I will know what is unknown”,
Sammādiṭṭhi hoti, Sammāsaṅkappo hoti, Sammāvācā hoti, Sammākammanto hoti,
 there is Right View, there is Right Thought, there is Right Speech, there is Right Action,
Sammā-ājīvo hoti, Sammāvāyāmo hoti, Sammāsati hoti, Sammāsamādhi hoti,
 there is Right Endeavour, there is Right Mindfulness, there is Right Concentration,
Saddhābalaṁ hoti, Viriyabalaṁ hoti, Satibalaṁ hoti,
 there is the Strength of Faith, there is the Strength of Energy, there is the Strength of Mindfulness,
Samādhibalaṁ hoti, Paññābalaṁ hoti,
 there is the Strength of Concentration, there is the Strength of Wisdom,
hiribalaṁ hoti, ottappabalaṁ hoti,
 there is the strength of conscience, there is the strength of shame,
alobho hoti, adoso hoti, amoho hoti, anabhijjhā hoti, abyāpādo hoti,
 there is no greed, there is no hate, there is no delusion, there is no avarice, there is no ill-will,
Sammādiṭṭhi hoti, hirī hoti, ottappaṁ hoti,
 there is Right View, there is conscience, there is shame,
kāyapassaddhi hoti, cittapassaddhi hoti,
 there is bodily calm, there is mental calm,
kāyalahutā hoti, cittalahutā hoti,
 there is bodily lightness, there is mental lightness,
kāyamudutā hoti, cittamudutā hoti,
 there is bodily plasticity, there is mental plasticity,
kāyakammaññatā hoti, cittakammaññatā hoti,
 there is bodily workableness, there is mental workableness,
kāyapāguññatā hoti, cittapāguññatā hoti,
 there is bodily proficiency, there is mental proficiency,
kāyujukatā hoti, cittujukatā hoti,
 there is bodily uprightness, there is mental uprightness,
sati hoti, sampajaññaṁ hoti, samatho hoti, vipassanā hoti,
 there is mindfulness, there is full awareness, there is calm, there is insight,
paggāho hoti, avikkhepo hoti:
 there is support, there is balance:
ime dhammā kusalā.
 these are wholesome things.
Tasseva lokuttarassa kusalassa jhānassa katattā bhāvitattā vipākaṁ,
 For one who has produced and developed this supermundane, wholesome absorption, the result (is that),
vivicceva kāmehi, vivicca akusalehi dhammehi,
 (where,) quite secluded from sense desires, secluded from unwholesome things,
savitakkaṁ, savicāraṁ, vivekajaṁ pītisukhaṁ,
 having thinking, reflection, and the happiness and rapture born of seclusion,
paṭhamaṁ jhānaṁ upasampajja viharati,
 he dwells, having attained the first absorption,
dukkhapaṭipadaṁ dandhābhiññaṁ suññataṁ,
 with difficulty in practice and slow deepening of knowledge, and he contemplates emptiness,
yā tasmiṁ samaye sati anussati Sammāsati Satisambojjhaṅgo,
 and that which at that time is mindfulness, recollection, Right Mindfulness, the Mindfulness factor of Complete Awakening,
Maggaṅgaṁ Maggapariyāpannaṁ:
 the Path factor, and what belongs to the Path:
idaṁ vuccati ‘satipaṭṭhānaṁ.’
 this is said to be ‘attending to mindfulness.’
Avasesā dhammā satipaṭṭhānasampayuttā.
 (Also) the rest of the things associated with the ways of attending to mindfulness.
Abhidhammabhājanīyaṁ
 The Section Derived from the Abstract Teaching

7.3 - Pañhāpucchakaṁ, The Questionnaire


3. Pañhāpucchakaṁ
 The Questionnaire
[386]
 [386]
Cattāro Satipaṭṭhānā:
 Four Ways of Attending to Mindfulness:
Idha bhikkhu kāye kāyānupassī viharati,
 Here a monk dwells contemplating (the nature of) the body in the body,
ātāpī sampajāno satimā, vineyya loke abhijjhādomanassaṁ.
 ardent, fully aware, and mindful, after removing avarice and sorrow regarding the world.
Vedanāsu vedanānupassī viharati,
 He dwells contemplating (the nature of) feelings in feelings,
ātāpī sampajāno satimā, vineyya loke abhijjhādomanassaṁ.
 ardent, fully aware, and mindful, after removing avarice and sorrow regarding the world.
Citte cittānupassī viharati,
 He dwells contemplating (the nature of) the mind in the mind,
ātāpī sampajāno satimā, vineyya loke abhijjhādomanassaṁ.
 ardent, fully aware, and mindful, after removing avarice and sorrow regarding the world.
Dhammesu dhammānupassī viharati,
 He dwells contemplating (the nature of)  things in (various) things,
ātāpī sampajāno satimā, vineyya loke abhijjhādomanassaṁ.
 ardent, fully aware, and mindful, after removing avarice and sorrow regarding the world.

7.3.1 - Tikaṁ

01: Tikaṁ
 The Triplets
[387]
 [387]
Catunnaṁ satipaṭṭhānānaṁ:
 Regarding the four (supermundane) ways of attending to mindfulness:{50}
[1] [Q:] Kati kusalā?
 Are any [of the ways of attending to mindfulness] wholesome?{51}
Kati akusalā?
 Are any unwholesome?
Kati abyākatā?
 Are any without consequences?{52}
[388]
 [388]
[A:] Siyā kusalā,
 They may be wholesome,
siyā abyākatā.
 they may be without consequences.
[2] Kati sukhāya vedanāya sampayuttā?
 Are any connected with pleasant feeling?
Kati dukkhāya vedanāya sampayuttā?
 Are any connected with painful feeling?
Kati adukkhamasukhāya vedanāya sampayuttā?
 Are any connected with neither-painful-nor-pleasant feeling?
Siyā sukhāya vedanāya sampayuttā,
 They may be connected with pleasant feeling,
siyā adukkhamasukhāya vedanāya sampayuttā.
 they may be connected with neither-painful-nor-pleasant feeling.{53}
[3] Kati vipākā?
 Are any results?
Kati vipākadhammadhammā?
 Are there any things that have resultant nature?{54}
Kati nevavipākanavipākadhammadhammā?
 Are any neither results nor have resultant nature?{55}
Siyā vipākā,
 They may be results,
siyā vipākadhammadhammā.
 they may be things that have resultant nature.
[4] Kati upādinnupādāniyā?
 Are any attached to and favourable to the attachments?
Kati anupādinnupādāniyā?
 Are any not attached to (but) are favourable to the attachments?
Kati anupādinna-anupādāniyā?
 Are any not attached to and are not favourable to the attachments?
Anupādinna-anupādāniyā.
 (They are) not attached to and are not favourable to the attachments.
[5] Kati saṅkiliṭṭhasaṅkilesikā?
 Are any defiled and connected with the defilements?
Kati asaṅkiliṭṭhasaṅkilesikā?
 Are any not defiled (but) are connected with the defilements?
Kati asaṅkiliṭṭha-asaṅkilesikā?
 Are any not defiled and are not connected with the defilements?
Asaṅkiliṭṭha-asaṅkilesikā.
 (They are) not defiled and are not connected with the defilements.
[6] Kati savitakkasavicārā?
 Are any with thinking and reflection?
Kati avitakkavicāramattā?
 Are any without thinking, and have reflection alone?
Kati avitakka-avicārā?
 Are any without thinking and reflection?
Siyā savitakkasavicārā,
 They may be with thinking and reflection,
siyā avitakkavicāramattā,
 they may be without thinking,{56} and have reflection alone,
siyā avitakka-avicārā.
 they may be without thinking and reflection.
[7] Kati pītisahagatā?
 Are any united with joyful interest?
Kati sukhasahagatā?
 Are any united with pleasure?
Kati upekkhāsahagatā?
 Are any united with equanimity?
Siyā pītisahagatā,
 They may be united with joyful interest,
siyā sukhasahagatā,
 they may be united with pleasure,
siyā upekkhāsahagatā.
 they may be united with equanimity.{57}
[8] Kati dassanena pahātabbā?
 Are any to be given up through vision{58} (of the First Path)?
Kati bhāvanāya pahātabbā?
 Are any to be given up through development{59} (of the rest of the Paths)?
Kati neva dassanena na bhāvanāya pahātabbā?
 Are any to be given up neither through vision (of the First Path) nor through development (of the rest of the Paths)?
Neva dassanena na bhāvanāya pahātabbā.
 (They are) to be given up neither through vision (of the First Path) nor through development (of the rest of the Paths).
[9] Kati dassanena pahātabbahetukā?
 Do any have roots that are to be given up through vision (of the First Path)?
Kati bhāvanāya pahātabbahetukā?
 Do any have roots that are to be given up through development (of the rest of the Paths)?
Kati neva dassanena na bhāvanāya pahātabbahetukā?
 Do any have roots that are neither to be given up through vision (of the First Path) nor through development (of the rest of the Paths)?
Neva dassanena na bhāvanāya pahātabbahetukā.
 (They have) roots that are neither to be given up through vision (of the First Path) nor through development (of the rest of the Paths).
[10] Kati ācayagāmino?
 Can any go towards increase?
Kati apacayagāmino?
 Can any go towards decrease?
Kati nevācayagāmino nāpacayagāmino?
 Can any go towards neither decrease nor increase?
Siyā apacayagāmino,
 They may go towards decrease,
siyā nevācayagāmino nāpacayagāmino.
 they may go towards neither decrease nor increase.
[11] Kati sekhā?
 Are any in training?
Kati asekhā?
 Are any no longer in training?{60}
Kati nevasekhā nāsekhā?
 Are any neither in training nor no longer in training?
Siyā sekhā,
 They may be in training,
siyā asekhā.
 they may be no longer in training.
[12] Kati parittā?
 Are any limited?
Kati mahaggatā?
 Are any very great?
Kati appamāṇā?
 Are any immeasurable?{61}
Appamāṇā.
 (They are) immeasurable.
[13] Kati parittārammaṇā?
 Are any limited sense-objects?
Kati mahaggatārammaṇā?
 Are any very great sense-objects?
Kati appamāṇārammaṇā?
 Are any immeasurable sense-objects?
Appamāṇārammaṇā.
 (They are) immeasurable sense-objects.
[14] Kati hīnā?
 Are any inferior?
Kati majjhimā?
 Are any middling?
Kati paṇītā?
 Are any excellent?
Paṇītā.
 (They are) excellent.
[15] Kati micchattaniyatā?
 Are any wrongful and have a fixed destiny?
Kati sammattaniyatā?
 Are any righteous and have a fixed destiny?
Kati aniyatā?
 Do any not have a fixed destiny?{62}
Siyā sammattaniyatā,
 They may be righteous and have a fixed destiny,
siyā aniyatā.
 they may not have a fixed destiny.
[16] Kati Maggārammaṇā?
 Do any have Path as their objects?
Kati Maggahetukā?
 Do any have Path as their roots?
Kati Maggādhipatino?
 Do any have Path as their predominant (factor)?
Na maggārammaṇā,
 (They do) not have Path as their objects,
siyā maggahetukā,
 they may have Path as their roots,
siyā maggādhipatino,
 they may have Path as their predominant (factor),
siyā na vattabbā maggahetukā ti pi,
 (sometimes) they may not be spoken of as having Path as their roots,
maggādhipatino ti pi.
 or as their predominant (factor).
[17] Kati uppannā?
 Have any arisen?
Kati anuppannā?
 Have any not arisen?
Kati uppādino?
 Are any arising?
Siyā uppannā,
 They may be arisen,
siyā anuppannā,
 they may be not arisen,
siyā uppādino.
 they may be arising.
[18] Kati atītā?
 Are any past?
Kati anāgatā?
 Are any future?
Kati paccuppannā?
 Are any present?
Siyā atītā,
 They may be past,
siyā anāgatā,
 they may be future,
siyā paccuppannā.
 they may be present.
[19] Kati atītārammaṇā?
 Are any past objects?
Kati anāgatārammaṇā?
 Are any future objects?
Kati paccuppannārammaṇā?
 Are any present objects?
Na vattabbā atītārammaṇā ti pi,
 (They are) not to be spoken of as past objects,
anāgatārammaṇā ti pi,
 as future objects,
paccuppannārammaṇā ti pi.
 (or) as present objects.
[20] Kati ajjhattā?
 Are any his own?{63}
Kati bahiddhā?
 Are any another’s?
Kati ajjhattabahiddhā?
 Are any his own and another’s?
Siyā ajjhattā,
 They may be his own,
siyā bahiddhā,
 they may be another’s,
siyā ajjhattabahiddhā.
 they may be his own and another’s.
[21] Kati ajjhattārammaṇā?
 Are any internal objects?
Kati bahiddhārammaṇā?
 Are any external objects?
Kati ajjhattabahiddhārammaṇā?
 Are any internal and external objects?
Bahiddhārammaṇā.
 (They are) external objects.
[22] Kati sanidassanasappaṭighā?
 Are any visible and have impingement?{64}
Kati anidassanasappaṭighā?
 Are any not visible and have impingement?
Kati anidassana-appaṭighā?
 Are any not visible and without impingement?
Anidassana-appaṭighā.
 (They are) not visible and without impingement.

7.3.2 - Dukaṁ


02: Dukaṁ
 The Pairs
[Hetugocchakaṁ]
 [The Roots Collection]{65}
[389]
 [389]
[1] [Q:] Kati hetū?
 Are any roots?
Kati na hetū?
 Are any not roots?
[A:] Na hetū.
 (They are) not roots.
[2] Kati sahetukā?
 Are any connected with roots?
Kati ahetukā?
 Are any unconnected with roots?
Sahetukā.
 (They are) connected with roots.
[3] Kati hetusampayuttā?
 Are any associated with roots?
Kati hetuvippayuttā?
 Are any unassociated with roots?
Hetusampayuttā.
 (They are) associated with roots.
[4] Kati hetū ceva sahetukā ca?
 Are any roots and connected with roots?
Kati sahetukā ceva na ca hetū?
 Are any connected with roots (but) are not roots?
Na vattabbā hetū ceva sahetukā cā ti,
 (They are) not to be spoken of as roots and connected with roots,
sahetukā ceva na ca hetū.
 (they are) connected with roots (but) are not roots.
[5] Kati hetū ceva hetusampayuttā ca?
 Are any roots and associated with roots?
Kati hetusampayuttā ceva na ca hetū?
 Are any associated with roots (but) are not roots?
Na vattabbā hetū ceva hetusampayuttā cā ti,
 (They are) not to be spoken of as roots and associated with roots,
hetusampayuttā ceva na ca hetū.
 (they are) associated with roots (but) are not roots.
[6] Kati na hetū kho pana sahetukā pi?
 Are any not roots but are connected with roots?
Kati ahetukā pi?
 Are any unconnected with roots?
Na hetū sahetukā.
 (They are) not roots but are connected with roots.
Hetugocchakaṁ
 The Roots Collection
[Cūḷantaradukaṁ]
 [The Lesser Pairs]{66}
[7] Kati sappaccayā?
 Are any with causes?
Kati appaccayā?
 Are any without causes?
Sappaccayā.
 (They are) with causes.
[8] Kati saṅkhatā?
 Are any conditioned?
Kati asaṅkhatā?
 Are any not conditioned?
Saṅkhatā.
 (They are) conditioned.
[9] Kati sanidassanā?
 Are any visible?
Kati anidassanā?
 Are any not visible?
Anidassanā.
 (They are) not visible.
[10] Kati sappaṭighā?
 Are any impingements?
Kati appaṭighā?
 Are any not impingements?
Appaṭighā.
 (They are) not impingements.
[11] Kati rūpino?
 Are any having form?
Kati arūpino?
 Are any formless?
Arūpā.
 (They are) formless.
[12] Kati lokiyā?
 Are any mundane?
Kati lokuttarā?
 Are any supermundane?
Lokuttarā.
 (They are) supermundane.
[13] Kati kenaci viññeyyā?
 Are any perceptible in one way?
Kati kenaci na viññeyyā?
 Are any not perceptible in another way?
Kenaci viññeyyā,
 (They are) perceptible in one way,
kenaci na viññeyyā.
 some are not perceptible in another way.
Cūḷantaradukaṁ
 The Lesser Pairs
[Āsavagocchakaṁ]
 [The Pollutants Collection]
[14] Kati āsavā?
 Are any pollutants?
Kati no āsavā?
 Are any not pollutants?{67}
No āsavā.
 (They are) not pollutants.
[15] Kati sāsavā?
 Are any connected with pollutants?
Kati anāsavā?
 Are any unconnected with pollutants?
Anāsavā.
 (They are) unconnected with pollutants.
[16] Kati āsavasampayuttā?
 Are any associated with pollutants?
Kati āsavavippayuttā?
 Are any unassociated with pollutants?
Āsavavippayuttā.
 (They are) unassociated with pollutants.
[17] Kati āsavā ceva sāsavā ca?
 Are any pollutants and are connected with pollutants?
Kati sāsavā ceva no ca āsavā?
 Are any connected with pollutants but are not pollutants?
Na vattabbā āsavā ceva sāsavā cā ti pi,
 (They are) not to be spoken of as pollutants and connected with pollutants,
sāsavā ceva no ca āsavā ti pi.
 (or) connected with pollutants but not pollutants.
[18] Kati āsavā ceva āsavasampayuttā ca?
 Are any pollutants and associated with pollutants?
Kati āsavasampayuttā ceva no ca āsavā?
 Are any associated with pollutants but are not pollutants?
Na vattabbā āsavā ceva āsavasampayuttā cā ti pi, pi.
 (They are) not to be spoken of as pollutants and associated with pollutants,
āsavasampayuttā ceva no ca āsavā ti
 (or) associated with pollutants but not pollutants.
[19] Kati āsavavippayuttā kho pana sāsavā pi?
 Are any unassociated with pollutants but are connected with pollutants?
Kati anāsavā pi?
 Are any unconnected with pollutants?
Āsavavippayuttā.
 (They are) unassociated with pollutants.
Anāsavā.
 (They are) unconnected with pollutants.{68}
Āsavagocchakaṁ
 The Pollutants Collection
[Saññojanagocchakaṁ]
 [The Fetters Collection]
[20] Kati saññojanā?
 Are any fetters?
Kati no saññojanā?
 Are any not fetters?{69}
No saññojanā.
 (They are) not fetters.
[21] Kati saññojaniyā?
 Are any favourable to the fetters?
Kati asaññojaniyā?
 Are any unfavourable to the fetters?
Asaññojaniyā.
 (They are) unfavourable to the fetters.
[22] Kati saññojanasampayuttā?
 Are any associated with the fetters?
Kati saññojanavippayuttā?
 Are any unassociated with the fetters?
Saññojanavippayuttā.
 (They are) unassociated with the fetters.
[23] Kati saññojanā ceva saññojaniyā ca?
 Are any fetters and favourable to the fetters?
Kati saññojaniyā ceva no ca saññojanā?
 Are any favourable to the fetters but are not fetters?
Na vattabbā saññojanā ceva saññojaniyā cā ti pi,
 (They are) not to be spoken of as fetters and favourable to the fetters,
saññojaniyā ceva no ca saññojanā ti pi.
 (or) as favourable to the fetters but not fetters.
[24] Kati saññojanā ceva saññojanasampayuttā ca?
 Are any fetters and associated with fetters?
Kati saññojanasampayuttā ceva no ca saññojanā?
 Are any associated with fetters but are not fetters?
Na vattabbā saññojanā ceva saññojanasampayuttā cā ti pi,
 (They are) not to be spoken of as fetters and associated with fetters,
saññojanasampayuttā ceva no ca saññojanā ti pi.
 (or) as associated with fetters but not fetters.
[25] Kati saññojanavippayuttā kho pana saññojaniyā pi?
 Are any unassociated with fetters but are favourable to the fetters?
Kati asaññojaniyā pi?
 Are any unfavourable to the fetters?
Saññojanavippayuttā.
 (They are) unassociated with fetters.
Asaññojaniyā.
 (They are) unfavourable to the fetters.
Saññojanagocchakaṁ
 The Fetters Collection
[Ganthagocchakaṁ]
 [The Knots Collection]
[26] Kati ganthā?
 Are any knots?
Kati no ganthā?
 Are any not knots?{70}
No ganthā.
 (They are) not knots.
[27] Kati ganthaniyā?
 Are any favourable to the knots?
Kati aganthaniyā?
 Are any unfavourable to the knots?
Aganthaniyā.
 (They are) unfavourable to the knots.
[28] Kati ganthasampayuttā?
 Are any associated with knots?
Kati ganthavippayuttā?
 Are any unassociated with knots?
Ganthavippayuttā.
 (They are) unassociated with knots.
[29] Kati ganthā ceva ganthaniyā ca?
 Are any knots and favourable to the knots?
Kati ganthaniyā ceva no ca ganthā?
 Are any favourable to the knots but are not knots?
Na vattabbā ganthā ceva ganthaniyā cā ti pi,
 (They are) not to be spoken of as knots and favourable to the knots,
ganthaniyā ceva no ca ganthā ti pi.
 (or) as favourable to the knots but not knots.
[30] Kati ganthā ceva ganthasampayuttā ca?
 Are any knots and associated with knots?
Kati ganthasampayuttā ceva no ca ganthā?
 Are any associated with knots but are not knots?
Na vattabbā ganthā ceva ganthasampayuttā cā ti pi,
 (They are) not to be spoken of as knots and associated with knots,
ganthasampayuttā ceva no ca ganthā ti pi.
 (or) as associated with knots but not knots.
[31] Kati ganthavippayuttā kho pana ganthaniyā pi?
 Are any unconnected with knots but are favourable to the knots?
Kati aganthaniyā pi?
 Are any unfavourable to the knots?
Ganthavippayuttā. Aganthaniyā.
 (They are) unconnected with knots. (They are) unfavourable to knots.
Ganthagocchakaṁ
 The Knots Collection
[Oghagocchakaṁ]
 [The Floods Collection]
[32] Kati oghā?
 Are any floods?
Kati no oghā?
 Are any not floods?{71}
No oghā.
 (They are) not floods.
[33] Kati oghaniyā?
 Are any favourable to the floods?
Kati anoghaniyā?
 Are any unfavourable to the floods?
Anoghaniyā.
 (They are) unfavourable to the floods.
[34] Kati oghasampayuttā?
 Are any associated with floods?
Kati oghavippayuttā?
 Are any unassociated with floods?
Oghavippayuttā.
 (They are) unassociated with floods.
[35] Kati oghā ceva oghaniyā ca?
 Are any floods and favourable to the floods?
Kati oghaniyā ceva no ca oghā?
 Are any favourable to the floods but are not floods?
Na vattabbā oghā ceva oghaniyā cā ti pi,
 (They are) not to be spoken of as floods and favourable to the floods,
oghaniyā ceva no ca oghā ti pi.
 (or) as favourable to the floods but not floods.
[36] Kati oghā ceva oghasampayuttā ca?
 Are any floods and associated with floods?
Kati oghasampayuttā ceva no ca oghā?
 Are any associated with floods but are not floods?
Na vattabbā oghā ceva oghasampayuttā cā ti pi, pi.
 (They are) not to be spoken of as floods and associated with floods,
oghasampayuttā ceva no ca oghā ti
 (or) as associated with floods but not floods.
[37] Kati oghavippayuttā kho pana oghaniyā pi?
 Are any unassociated with floods but favourable to the floods?
Kati anoghaniyā pi?
 Are any unfavourable to the floods?
Oghavippayuttā.
 (They are) unassociated with floods.
Anoghaniyā.
 (They are) unfavourable to the floods.
Oghagocchakaṁ
 The Floods Collection
[Yogagocchakaṁ]
 [The Yokes Collection]
[38] Kati yogā?
 Are any yokes?
Kati no yogā?
 Are any not yokes?{72}
No yogā.
 (They are) not yokes.
[39] Kati yoganiyā?
 Are any favourable to the yokes?
Kati ayoganiyā?
 Are any unfavourable to the yokes?
Ayoganiyā.
 (They are) unfavourable to the yokes.
[40] Kati yogasampayuttā?
 Are any associated with yokes?
Kati yogavippayuttā?
 Are any unassociated with yokes?
Yogavippayuttā.
 (They are) unassociated with yokes.
[41] Kati yogā ceva yoganiyā ca?
 Are any yokes and favourable to the yokes?
Kati yoganiyā ceva no ca yogā?
 Are any favourable to the yokes but are not yokes?
Na vattabbā yogā ceva yoganiyā cā ti pi,
 (They are) not to be spoken of as yokes and favourable to the yokes,
yoganiyā ceva no ca yogā ti pi.
 (or) as favourable to the yokes but not yokes.
[42] Kati yogā ceva yogasampayuttā ca?
 Are any yokes and associated with yokes?
Kati yogasampayuttā ceva no ca yogā?
 Are any associated with yokes but are not yokes?
Na vattabbā yogā ceva yogasampayuttā cā ti pi, pi.
 (They are) not to be spoken of as yokes and associated with yokes,
yogasampayuttā ceva no ca yogā ti
 (or) as associated with yokes but not yokes.
[43] Kati yogavippayuttā kho pana yoganiyā pi?
 Are any unassociated with yokes but favourable to the yokes?
Kati ayoganiyā pi?
 Are any unfavourable to the yokes?
Yogavippayuttā.
 (They are) unassociated with yokes.
Ayoganiyā.
 (They are) unfavourable to the yokes.
Yogagocchakaṁ
 The Yokes Collection
[Nīvaraṇagocchakaṁ]
 [The Hindrances Collection]
[44] Kati nīvaraṇā?
 Are any hindrances?
Kati no nīvaraṇā?
 Are any not hindrances?{73}
No nīvaraṇā.
 (They are) not hindrances.
[45] Kati nīvaraṇiyā?
 Are any favourable to the hindrances?
Kati anīvaraṇiyā?
 Are any unfavourable to the hindrances?
Anīvaraṇiyā.
 (They are) unfavourable to the hindrances.
[46] Kati nīvaraṇasampayuttā?
 Are any associated with hindrances?
Kati nīvaraṇavippayuttā?
 Are any unassociated with hindrances?
Nīvaraṇavippayuttā.
 (They are) unassociated with hindrances.
[47] Kati nīvaraṇā ceva nīvaraṇiyā ca?
 Are any hindrances and favourable to the hindrances?
Kati nīvaraṇiyā ceva no ca nīvaraṇā?
 Are any favourable to the hindrances but are not hindrances?
Na vattabbā nīvaraṇā ceva nīvaraṇiyā cā ti pi,
 (They are) not to be spoken of as hindrances and favourable to the hindrances,
nīvaraṇiyā ceva no ca nīvaraṇā ti pi.
 (or) as favourable to the hindrances but not hindrances.
[48] Kati nīvaraṇā ceva nīvaraṇasampayuttā ca?
 Are any hindrances and associated with hindrances?
Kati nīvaraṇasampayuttā ceva no ca nīvaraṇā?
 Are any associated with hindrances but are not hindrances?
Na vattabbā nīvaraṇā ceva nīvaraṇsampayuttā cā ti pi,
 (They are) not to be spoken of as hindrances and associated with hindrances,
nīvaraṇsampayuttā ceva no ca nīvaraṇā ti pi.
 (or) as associated with hindrances but not hindrances.
[49] Kati nīvaraṇavippayuttā kho pana nīvaraṇiyā pi?
 Are any unassociated with hindrances but favourable to the hindrances?
Kati anīvaraṇiyā pi?
 Are any unfavourable to the hindrances?
Nīvaraṇavippayuttā.
 (They are) unassociated with hindrances.
Anīvaraṇiyā.
 (They are) unfavourable to the hindrances.
Nīvaraṇagocchakaṁ
 The Hindrances Collection
[Parāmāsagocchakaṁ]
 [The Adherences Collection]
[50] Kati parāmāsā?
 Are any adherences?
Kati no parāmāsā?
 Are any not adherences?{74}
No parāmāsā.
 (They are) not adherences.
[51] Kati parāmaṭṭhā?
 Are any adhered to?
Kati aparāmaṭṭhā?
 Are any not adhered to?
Aparāmaṭṭhā.
 (They are) not adhered to.
[52] Kati parāmāsasampayuttā?
 Are any associated with adherences?
Kati parāmāsavippayuttā?
 Are any unassociated with adherences?
Parāmāsavippayuttā.
 (They are) unassociated with adherences.
[53] Kati parāmāsā ceva parāmaṭṭhā ca?
 Are any adherences and adhered to?
Kati parāmaṭṭhā ceva no ca parāmāsā?
 Are any adhered to but are not adherences?
Na vattabbā parāmāsā ceva parāmaṭṭhā cā ti pi, pi.
 (They are) not to be spoken of as adherences and adhered to,
parāmaṭṭhā ceva no ca parāmāsā ti
 (or) as adhered to but not adherences.
[54] Kati parāmāsavippayuttā kho pana parāmaṭṭhā pi?
 Are any unassociated with adherences but adhered to?
Kati aparāmaṭṭhā pi?
 Are any not adhered to?
Parāmāsavippayuttā.
 (They are) unassociated with adherences.
Aparāmaṭṭhā.
 (They are) not adhered to.
Parāmāsagocchakaṁ
 The Adherences Collection
[Mahantaradukaṁ]
 [The Greater Pairs]
[55] Kati sārammaṇā?
 Are any with sense-objects?
Kati anārammaṇā?
 Are any without sense-objects?
Sārammaṇā.
 (They are) with sense-objects.
[56] Kati cittā?
 Are any consciousness?
Kati no cittā?
 Are any not consciousness?{75}
No cittā.
 (They are) not consciousness.
[57] Kati cetasikā?
 Are any mental factors?
Kati acetasikā?
 Are any not mental factors?
Cetasikā.
 (They are) mental factors.
[58] Kati cittasampayuttā?
 Are any associated with mind?
Kati cittavippayuttā?
 Are any unassociated with mind?
Cittasampayuttā.
 (They are) associated with mind.
[59] Kati cittasaṁsaṭṭhā?
 Are any joined with mind?
Kati cittavisaṁsaṭṭhā?
 Are any not joined with mind?
Cittasaṁsaṭṭhā.
 (They are) joined with mind.
[60] Kati cittasamuṭṭhānā?
 Are any produced by mind?
Kati no cittasamuṭṭhānā?
 Are any not produced by mind?
Cittasamuṭṭhānā.
 (They are) produced by mind.
[61] Kati cittasahabhuno?
 Are any developed by mind?
Kati no cittasahabhuno?
 Are any not developed by mind?
Cittasahabhuno.
 (They are) developed by mind.
[62] Kati cittānuparivattino?
 Are any kept rolling by mind?
Kati no cittānuparivattino?
 Are any not kept rolling by mind?
Cittānuparivattino.
 (They are) kept rolling by mind.
[63] Kati cittasaṁsaṭṭhasamuṭṭhānā?
 Are any productions produced by mind?
Kati no cittasaṁsaṭṭhasamuṭṭhānā?
 Are any not productions produced by mind?
Cittasaṁsaṭṭhasamuṭṭhānā.
 (They are) productions produced by mind.
[64] Kati cittasaṁsaṭṭhasamuṭṭhānasahabhuno?
 Are any productions that are produced by mind and developed by mind?
Kati no cittasaṁsaṭṭhasamuṭṭhānasahabhuno?
 Are any not productions that are produced by mind and developed by mind?
Cittasaṁsaṭṭhasamuṭṭhānasahabhuno.
 (They are) productions that are produced by mind and developed by mind.
[65] Kati cittasaṁsaṭṭhasamuṭṭhānānuparivattino?
 Are any productions that are produced by mind and kept rolling by mind?
Kati no cittasaṁsaṭṭhasamuṭṭhānānuparivattino?
 Are any not productions that are produced by mind and kept rolling by mind?
Cittasaṁsaṭṭhasamuṭṭhānānuparivattino.
 (They are) productions that are produced by mind and kept rolling by mind.
[66] Kati ajjhattikā?
 Are any internal?
Kati bāhirā?
 Are any external?
Bāhirā.
 (They are) external.
[67] Kati upādā?
 Are any derived?
Kati no upādā?
 Are any not derived?
No upādā.
 (They are) not derived.
[68] Kati upādinnā?
 Are any attached to?
Kati anupādinnā?
 Are any not attached to?
Anupādinnā.
 (They are) not attached to.
Mahantaradukaṁ
 The Greater Pairs
[Upādānagocchakaṁ]
 [The Attachments Collection]
[69] Kati upādānā?
 Are any attachments?
Kati no upādānā?
 Are any not attachments?{76}
No upādānā.
 (They are) not attachments.
[70] Kati upādāniyā?
 Are any favourable to the attachments?
Kati anupādāniyā?
 Are any unfavourable to the attachments?
Anupādāniyā.
 (They are) unfavourable to the attachments.
[71] Kati upādānasampayuttā?
 Are any associated with the attachments?
Kati upādānavippayuttā?
 Are any unassociated with the attachments?
Upādānavippayuttā.
 (They are) unassociated with attachments.
[72] Kati upādānā ceva upādāniyā ca?
 Are any attachments and favourable to the attachments?
Kati upādāniyā ceva no ca upādānā?
 Are any favourable to the attachments but are not attachments?
Na vattabbā upādānā ceva Upādānaniyā cā ti pi, ti pi.
 (They are) not to be spoken of as attachments and favourable to the attachments,
upādānaniyā ceva no ca upādānā
 (or) as favourable to the attachments but not attachments.
[73] Kati upādānā ceva upādānasampayuttā ca?
 Are any attachments and associated with the attachments?
Kati upādānasampayuttā ceva no ca upādānā?
 Are any associated with the attachments, but are not attachments?
Na vattabbā upādānā ceva upādānasampayuttā cā ti pi,
 (They are) not to be spoken of as attachments and associated with attachments,
upādānasampayuttā ceva no ca upādānā ti pi.
 (or) as associated with attachments but not attachments.
[74] Kati upādānavippayuttā kho pana upādāniyā pi?
 Are any unassociated with the attachments but favourable to the attachments?
Kati anupādāniyā pi?
 Are any unfavourable to the attachments?
Upādānavippayuttā.
 (They are) unassociated with the attachments.
Anupādānaniyā.
 (They are) unfavourable to the attachments.
Upādānagocchakaṁ
 The Attachments Collection
[Kilesagocchakaṁ]
 [The Defilements Collection]
[75] Kati kilesā?
 Are any defilements?
Kati no kilesā?
 Are any not defilements?{77}
No kilesā.
 (They are) not defilements.
[76] Kati saṅkilesikā?
 Are any connected with the defilements?
Kati asaṅkilesikā?
 Are any unconnected with the defilements?
Asaṅkilesikā.
 (They are) unconnected with the defilements.
[77] Kati saṅkiliṭṭhā?
 Are any defiled?
Kati asaṅkiliṭṭhā?
 Are any not defiled?
Asaṅkiliṭṭhā.
 (They are) not defiled.
[78] Kati kilesasampayuttā?
 Are any associated with the defilements?
Kati kilesavippayuttā?
 Are any unassociated with the defilements?
Kilesavippayuttā.
 (They are) unassociated with the defilements.
[79] Kati kilesā ceva saṅkilesikā ca?
 Are any defilements and connected with the defilements?
Kati saṅkilesikā ceva no ca kilesā?
 Are any connected with the defilements, but are not defilements?
Na vattabbā kilesā ceva saṅkilesikā cā ti pi, saṅkilesikā ceva no ca kilesā ti pi.
 (They are) not to be spoken of as defilements and connected with the defilements, (or) as connected with the defilements but not defilements.
[80] Kati kilesā ceva saṅkiliṭṭhā ca?
 Are any defilements and defiled?
Kati saṅkiliṭṭhā ceva no ca kilesā?
 Are any defiled, but are not defilements?
Na vattabbā kilesā ceva saṅkiliṭṭhā cā ti pi,
 (They are) not to be spoken of as defilements and defiled,
saṅkiliṭṭhā ceva no ca kilesā ti pi.
 (or) as defiled but not defilements.
[81] Kati kilesā ceva kilesasampayuttā ca?
 Are any defilements and associated with the defilements?
Kati kilesasampayuttā ceva no ca kilesā?
 Are any associated with defilements but not defilements?
Na vattabbā kilesā ceva kilesasampayuttā cā ti pi,
 (They are) not to be spoken of as defilements and associated with defilements,
kilesasampayuttā ceva no ca kilesā ti pi.
 (or) as associated with defilements but not defilements.
[82] Kati kilesavippayuttā kho pana saṅkilesikā pi?
 Are any unassociated with defilements but connected with the defilements?
Kati asaṅkilesikā pi?
 Are any unconnected with the defilements?
Kilesavippayuttā.
 (They are) unassociated with defilements.
Asaṅkilesikā.
 (They are) unconnected with the defilements.
Kilesagocchakaṁ
 The Defilements Collection
[Piṭṭhidukaṁ]
 [The End Pairs]
[83] Kati dassanena pahātabbā?
 Can any be given up through vision (of the First Path)?
Kati na dassanena pahātabbā?
 Can any not be given up through vision (of the First Path)?
No dassanena pahātabbā.
 (They are) not given up through vision (of the First Path).
[84] Kati bhāvanāya pahātabbā?
 Can any be given up through development (of the rest of the Paths)?
Kati na bhāvanāya pahātabbā?
 Can any not be given up through development (of the rest of the Paths)?
Na bhāvanāya pahātabbā.
 (They are) not given up through development (of the rest of the Paths).
[85] Kati dassanena pahātabbahetukā?
 Are any roots that are to be given up through vision (of the First Path)?
Kati na dassanena pahātabbahetukā?
 Are any roots that are not to be given up through vision (of the First Path)?
Na dassanena pahātabbahetukā.
 (They are) not roots to be given up through vision (of the First Path).
[86] Kati bhāvanāya pahātabbahetukā?
 Are any roots that are to be given up through development (of the rest of the Paths)?
Kati na bhāvanāya pahātabbahetukā?
 Are any roots that are not to be given up through development (of the rest of the Paths)?
Na bhāvanāya pahātabbahetukā.
 (They have) roots that are not to be given up through development (of the rest of the Paths).
[87] Kati savitakkā?
 Are any with thinking?
Kati avitakkā?
 Are any without thinking?
Siyā savitakkā,
 They may be with thinking,
siyā avitakkā.
 they may be without thinking.
[88] Kati savicārā?
 Are any with reflection?
Kati avicārā?
 Are any without reflection?
Siyā savicārā,
 They may be with reflection,
siyā avicārā.
 they may be without reflection.
[89] Kati sappītikā?
 Are any connected with joyful interest?
Kati appītikā?
 Are any unconnected with joyful interest?
Siyā sappītikā,
 They may be connected with joyful interest,
siyā appītikā.
 they may be unconnected with joyful interest.
[90] Kati pītisahagatā?
 Are any united with joyful interest?
Kati na pītisahagatā?
 Are any not united with joyful interest?
Siyā pītisahagatā,
 They may be united with joyful interest,
siyā na pītisahagatā.
 they may not be united with joyful interest.
[91] Kati sukhasahagatā?
 Are any united with pleasure?
Kati na sukhasahagatā?
 Are any not united with pleasure?
Siyā sukhasahagatā,
 They may be united with pleasure,
siyā na sukhasahagatā.
 they may not be united with pleasure.
[92] Kati upekkhāsahagatā?
 Are any united with equanimity?
Kati na upekkhāsahagatā?
 Are any not united with equanimity?
Siyā upekkhāsahagatā,
 They may be united with equanimity,
siyā na upekkhāsahagatā.
 they may not be united with equanimity.
[93] Kati kāmāvacarā?
 Are any (connected with) the sensual realms?
Kati na kāmāvacarā?
 Are any not (connected with) the sensual realms?
Na kāmāvacarā.
 (They are) not (connected with) the sensual realms.
[94] Kati rūpāvacarā?
 Are any (connected with) the form realms?
Kati na rūpāvacarā?
 Are any not (connected with) the form realms?
Na rūpāvacarā.
 (They are) not (connected with) the form realms.
[95] Kati arūpāvacarā?
 Are any (connected with) the formless realms?
Kati na arūpāvacarā?
 Are any not (connected with) the formless realms?
Na arūpāvacarā.
 (They are) not (connected with) the formless realms.
[96] Kati pariyāpannā?
 Are any included?
Kati apariyāpannā?
 Are any unincluded?{78}
Apariyāpannā.
 (They are) unincluded.
[97] Kati niyyānikā?
 Do any lead out?
Kati aniyyānikā?
 Do any not lead out?
Siyā niyyānikā,
 They may lead out,
siyā aniyyānikā.
 they may not lead out.
[98] Kati niyatā?
 Are any fixed?
Kati aniyatā?
 Are any not fixed?
Siyā niyatā,
 They may be fixed,
siyā aniyatā.
 they may not be fixed.
[99] Kati sa-uttarā?
 Are any surpassable?
Kati anuttarā?
 Are any unsurpassable?
Anuttarā.
 (They are) unsurpassable.
[100] Kati saraṇā?
 Are any with faults?
Kati araṇā?
 Are any without faults?
Araṇā ti.
 (They are) without faults.
Pañhāpucchakaṁ
 The Questionaire
Satipaṭṭhānavibhaṅgo Niṭṭhito
 The Analysis of the Ways of Attending to Mindfulness is Finished
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7.4 – Anandajoti translation footnotes

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Satipaṭṭhānavibhaṅgo Niṭṭhito
The Analysis of the Ways of Attending to Mindfulness is Finished
 
 
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{1} About 50% of the text is missing through ellipses.
{2} For which the translator refers the reader to the translation of Dhammasaṅgaṇī.
{3} Bhante Sujato: A History of Mindfulness, How insight worsted tranquility in the Satipatthana Sutta, Taipei (2005).
{4} I do not accept the tradition that it was preached by the Buddha in his seventh Rains Retreat spent in Heaven, but believe it arose in the early period of the Sāsana, as did the Abhidharmas of the other schools.
{5} The other three are: difficulty in practice and quick deepening of knowledge; ease in practice and slow deepening of knowledge; and ease in practice and quick deepening of knowledge.
{6} We might say the other three and the other four are not, as the Abhidhamma normally runs through both the fourfold sequence and the fivefold one too. The fivefold sequence is an innovation in the Abhidhamma which produces five absorptions, instead of the four normally found in the discourses, by dividing the first absorption into two.
{7} All titles appear at the end of the sections they refer to in the manuscripts, but I have also placed them in brackets at the beginning of the section for convenience of reference, and at the end of the section also. This matter will not be mentioned again.
{8} This heading, and Dutiyanayo below, do not appear in the texts, but are inserted by the editor for clarity’s sake.
{9} For my notes regarding the translation of the Satipaṭṭhāna practices common to both the analysis and the discourse please refer to my translation of the latter. Only what is special to the analysis will be commented on here.
{10} The translation of ajjhattaṁ and bahiddhā here as himself and others follows from the elaboration in the next section, where it will be seen it is the only possible interpretation. It is interesting that it is this exact point that is taken up for discussion in the Vibhaṅga, as it is so much in dispute these days. Does this indicate that it was also debated at the beginning of the Sāsana, and therefore required clarification?
{11} It is the first three lines of the refrain that occur after every meditation practice given in the discourse that are being analysed in this section. The various practices themselves (meditation on breathing, etc.) are not being analysed, but how one implements these practices to gain insight is.
{12} Note that contemplation of the body is being discussed in terms of the Paṭikkūlamanasikāraṁ and, equally important, no other meditation is mentioned in this section, showing it to be, at the very least, the basic practice associated with Contemplation of the Body.
{13} This is an odd formation which the commentary defines as suvavatthitaṁ. I take it the first three verbs in this sentence relate to nimittaṁ, and that the last one relates to svāvatthitaṁ.
{14} This parses as atthi assa kāye, which can only mean there are in his body, ruling out any other meaning, such as the external part of one’s own body.
{15} Comm: Atthi kāye ti idaṁ yasmā na ekantena attano kāyo nāpi parasseva kāyo adhippeto tasmā vuttaṁ; there are in the body is said because it is not certain whether his own body or another’s body is meant.
{16} Here we see how terms are defined according to their synonyms in the early texts, which can sometimes reach great lengths as every word felt to be connected may be added to the list, even if they are repetitions, and if they appear in collocated lists the whole list is inserted, for which reason paññā appears twice by itself, as well as eight times in compounds in this particular definition.
{17} We see here how collocations are easily made in Pāḷi through the addition of prefixes (upasagga), which slightly change or intensify the meaning. Producing similar lists in translation sounds unnatural in English where word-repetition is normally avoided, but then it is also difficult to find synonyms.
{18} Abstract formations from paṇḍita, kusala and nipuṇa respectively.
{19} Patoda means a stick, or more particularly a goad. I can find no definition in Pāḷi or Sanskrit that would give the meaning that is demanded by the context here, nor does the commentary help here or elsewhere.
{20} These are the only two categorisations that appear in the thirty-seven bodhipakkhiyadhammā that mention wisdom (paññā) in their lists.
{21} This is a list of metaphors for wisdom, with one or two exceptions (e.g. paññāsatthaṁ is found in Ap. 40. vs 108, paññāpāsādo in Dhp 28). They do not appear to have been used in the texts though that is what one might have expected.
{22} Ātāpī and ātappaṁ are both from root √tap, to make heat, exert oneself. An ascetic is known as a tapassī, one who is striving (in a spiritual sense).
{23} Mental effort is said to distinguish it from mere bodily exercise of effort (kāyiko viriyārambho) such as bodily mortification, etc., which was rejected by the Bodhisatta when he discovered the middle path.
{24} In Sanskrit this word is udyāma, in Pāḷi there has been an unusual assimilation of the stronger consonant to the weaker one -y- < -d-.
{25} Ussāho and ussoḷhī appear to be dialectical forms of the same word, with the same meaning.
{26} The last three are categorisations that appear in the bodhipakkhiyadhammā, sammāvāyāmo being the sixth factor in the eightfold noble path.
{27} The answer is exactly the same list of synonyms that occurred in the definition of anupassanā above, which shows the weakness of this way of working as it hardly discriminates one word from another, which is the important part in word definition.
{28} Sati has the unusual distinction of appearing three times in its own definition in this list, but the list is interesting in showing how much emphasis is placed, not on awareness, but good memory or recall, which is indeed its most basic meaning.
{29} This appears to be a shortened collocation of the much longer definition of lobho that is found in Dhammasaṅgaṇī where there are 97 synonyms!
{30} The word comes from du+manas, lit: bad mind(edness), its exact opposite is somanassa, su+manas, good mind(edness), or happiness.
{31} According to PED vediy° is “a specific Pāli formation after the manner of the 4th (y) class of Sanskrit verbs...” It is cognate to vedanā, and this structure of using a cognate noun and verb together is quite common in Pāḷi. In English, though, we tend to avoid repetition, so I have used the two basic meanings of experience and feeling to translate it.
{32} In Pāḷi we many times see the use of direct quotation to express personal experience or reflection. If we were expressing ourselves in normal English we would say something like: Here a monk when experiencing a pleasant feeling knows he is experiencing it.
{33} This heading, and Dutiyanayo below, do not appear in the texts, but are inserted by the editor for clarity’s sake.
{34} Aṭṭhasāliṇī defines absorption in this context as: ekacittakkhaṇikaṁ appanājhānaṁ; full absorption for (just) one mind moment.
{35} Aṭṭhasāliṇī: lokato niyyāti vaṭṭato niyyātīti niyyānikaṁ, niyyāti vā etenāti niyyānikaṁ ... yathā ca pana tebhūmakakusalaṁ vaṭṭasmiṁ cutipaṭisandhiyo ācināti vaḍḍhetī ti ācayagāmī nāma hoti – na tathā idaṁ; leads out of the world, leads out of the round, or leads out of this (suffering), is what leads out means ... wholesome deeds in the round of the three worlds accumulate and increase passing away and relinking and is (therefore) known as increasing – but not this.
{36} Aṭṭhasāliṇī: tassā paṭhamāya bhūmiyā pattiyā ti, sotāpattiphalasaṅkhātassa paṭhamassa sāmaññaphalassa pattatthāya paṭilābhatthāyā ti, evam-ettha attho veditabbo; that attainment of the first ground means for the acquisition, for the attainment of the first fruit of the ascetic life, which is reckoned to be the fruit of Stream-Entry, this is how the meaning should be understood.
{37} Upasampajja viharati is a periphrastic construction giving durative sense, but is possibly used conventionally here as the attainment itself only lasts for one mind-moment.
{38} I interpret dukkha here as meaning difficulty, as there can be no question of painful feeling while in absorption. It is odd that there are no ellipsis markers here because in Dhammasaṅgaṇī, there are four ways of progressing on the Path, of which difficulty in practice and slow deepening of knowledge is only one; the others are: difficulty in practice and quick deepening of knowledge (khippābhiññā); ease in practice (sukhapaṭipadaṁ) and slow deepening of knowledge; and ease in practice and quick deepening of knowledge. We have to understand that they are included though, as the same would apply for them too.
{39} Again here it is clear that the supermundane mindfulness is being said to occur within the first absorption itself, which would rule out any sort of absence of thought in that state, rather it seems to indicate an increased power of thought, fully absorbed in the mindfulness practice, which here is body contemplation, but which may be, as we shall see below, any of the four objects of mindfulness.
{40} Thai marks an ellipsis passage here and below, which would mean including the following at this point: paṭissati sati saraṇatā dhāraṇatā apilāpanatā asammussanatā sati Satindriyaṁ Satibalaṁ.
{41} The only way to interpret this phrase, which occurs at the end of each section is that it means that there may be other mental factors that have not been enumerated here, which are concomitant with the practice of mindfulness, i.e. the list is not exhaustive, but indicative.
{42} In the second Method the opening structure is similar to what we had in the first, but this section enumerates the mental factors (cetasika) that are present and absent in the mind at that time are enumerated.
{43} Consciousness (viññāṇā) is covered by contact, and saṅkhāra are covered in the next line.
{44} It is a development in the Abhidhamma that in its standard description of the factors in the first absorption (see Jhānavibhaṅga, Vibh. 12, Abhidhammabhājanīyaṁ) it adds one-pointedness of mind to the factors of thinking, reflection, joyful interest and happiness which are enumerated in the discourse description of the state just listed above. Evidently there must be concentration, but one-pointedness of mind is something different.
{45} These are the five faculties (pañcindriyāni) as they are found grouped together in the teachings, and are listed as part of the thirty-seven Things on the Side of Awakening (Bodhipakkhiyadhammā). The faculties that follow are of a different order altogether as they are not ethical qualities, but have been grouped together with the preceding in the Abhidhamma through word collocation.
{46} These are the five strengths (pañca bala), the two that follow form another group and are included here through word collocation. They are mentioned again just below.
{47} All three of which have been mentioned previously in the list, albeit the last two were there given as strengths.
{48} These, and the similar one that follow, are mental concomitants that are present during any wholesome consciousness.
{49} Although no ellipsis passage is marked here the commentary indicates that the same method applies also to the other liberations (vimokkha): desirelessness (appaṇihitaṁ) and the signless (animittaṁ).
{50} Bhikkhu Bodhi (in a private communication) explained that although it is not explicity stated here, what is being examined in this section is still the supermundane ways of attending to mindfulness, lokuttara satipaṭṭhāna. He further explained that in what follows: siyā kusalā, siyā abyākatā, the Path is kusala, the Fruit is abyākata; siyā vipākā siyā vipākadhammadhammā, the Fruit is vipāka, the Path is vipākadhammadhamma; siyā apacayagāmino, siyā nevācayagāmināpacayagāmino, the Path is the former, the Fruit is the latter; siyā sekkhā, siyā asekkhā, the four Paths and lower three Fruits are sekkha; the arahattaphala is asekkha; siyā sammattaniyatā, siyā aniyatā, the Path is sammattaniyatā, the Fruit is aniyatā.
{51} This is a standard list of questions that occurs in the early parts of the Abhidhamma, which seeks to further define which mental factors are present during the practice of the topic under consideration. The sequence of questions is elided in the texts as kati kusalā, kati akusalā, kati abyākatā ... kati saraṇā kati araṇā. The rest has to be inferred from the supermundane wholesome consciousness (lokuttarakusalaṁ) sequence in Dhammasaṅgaṇī. I have rearranged the material here so that the answers, which are indented, follow each of the questions, which hopefully makes the whole discussion more intelligible.
{52} Aṭṭhasālinī has this interesting explanation of this sequence: anavajjasukhavipākalakkhaṇā kusalā, sāvajjadukkhavipākalakkhaṇā akusalā, avipākalakkhaṇā avyākatā; what has the characteristic of having faultless and pleasant result is wholesome, what has the characteristic of having faulty and painful result is unwholesome, what has the characteristic of no result is without consequence. For this meaning, see SED: á-vyākṛta, mfn. undeveloped, unexpounded... I follow the first meaning, but PED follows the second meaning and translates as unexplained, not decided, not declared, indeterminate and, it seems to me, misses the point here.
{53} Unpleasant feeling (dukkhavedanā) is never present in the supermundane consciousnesses.
{54} The Nikkhepakaṇḍa section of Dhammasaṅgaṇī paraphrases with vipākasabhāvadhammā; things that by their own nature are resultant.
{55} The Nikkhepakaṇḍa says this phrase means: ye ca dhammā kiriyā neva kusalānākusalā na ca kammavipākā, sabbañ-ca rūpaṁ, asaṅkhatā ca dhātu; whatever actions that are neither wholesome nor unwholesome, all form, and the element without processes (i.e. nibbāna).
{56} The second possibility comes about in the fivefold absorption sequence found in the Abhidhamma. The third would apply in the second absorption and higher.
{57} Joyful interest and pleasure occur within the first and second absorptions (or first three, if we follow the Abhidhamma classification), equanimity in the third and fourth absorptions (or fourth and fifth).
{58} Aṭṭhasālinī: dassanā ti Sotāpattimaggena; through vision means through the (vision of the) Path of Stream Entry.
{59} Aṭṭhasālinī: bhāvanāyā ti sesamaggattayena; through development means through the (development of the) other three Paths.
{60} Sekhā are those on one or other of the Noble paths or fruitions, with the exception of those with Arahatta fruit (Arahattaphala), who are known as asekhā, those who are no longer in training; those who are neither in training nor no longer training are ordinary folk (puthujjanā) who have not attained the Paths or the Fruits.
{61} Aṭṭhasālinī: pamāṇakarā dhammā rāgādayo pamāṇaṁ nāma, ārammaṇato vā sampayogato vā, natthi etesaṁ pamāṇaṁ, pamāṇassa ca paṭipakkhā ti appamāṇā; measureable things like passion and so on are called measureable, whether from sense-objects or from association, (but) these are not measureable, they are opposed to the measureable, therefore they are immeasureable.
{62} According to the Nikkhepakaṇḍa, there are five acts that are wrongful and have a fixed destiny: matricide, patricide, killing a Arahat, drawing the blood of a Buddha, and making a schism in the Saṅgha; the four Paths and Nibbāna are righteous and have a fixed destiny; other things do not have a fixed destiny.
{63} Nikkhepakaṇḍa: ye dhammā tesaṁ tesaṁ sattānaṁ ajjhattaṁ paccattaṁ niyatā pāṭipuggalikā upādinnā, rūpaṁ, vedanā, saññā, saṅkhārā, viññāṇaṁ; whatever things for the various beings are one’s own, individual, constantly and personally attached to: form, feelings, perception, (volitional) processes, and consciousness.
{64} Aṭṭhasālinī: daṭṭhabbabhāvasaṅkhātena ... sanidassanā; paṭihananabhāvasaṅkhātena ... ti sappaṭighā; what is reckoned as having a visible nature ... (that is) visible; what is reckoned as having a striking nature ... (that is) impingement.
{65} The Vibhaṅga lacks headings or end-titles for these sections. To clarify the discussion, I have included the Dhammasaṅgaṇī's end-titles, and added them to each section as section headings also.
{66} We will later have the Greater Pairs (Mahantaradukaṁ) and the End Pairs (Piṭṭhidukaṁ).
{67} The Abhidhamma lists four pollutants: sense-desire (kāmāsava), (desiring) continuation (bhavāsava), (wrong) views (diṭṭhāsava) and ignorance (avijjāsava), however, in the discourses wrong views is normally omitted.
{68} The next six sections up till the Parāmāsagocchakaṁ, which examine different collections of defilements, all follow the same format.
{69} There are ten fetters: embodiment view (sakkāyadiṭṭhi), doubt (vicikicchā), grasping at virtue and practices (sīlabbataparāmāsa), passion for sensuality (kāmarāga), ill-will (vyāpāda), passion for the form worlds (rūparāga), passion for the formless worlds (arūparāga), conceit (māna), agitation (uddhacca) and ignorance (avijjā).
{70} There are four: the knots of avarice (abhijjhā), ill-will (vyāpāda), grasping at virtue and practices (sīlabbataparāmāsa), inclination to (insisting) ’this is the truth’ (idaṁsaccābhinivesa).
{71} These are the similar to the pollutants above: the floods of sense-desire (kāmogha), (desiring) continuation (bhavogha), (wrong) views (diṭṭhogha) and ignorance (avijjogha).
{72} These are the similar to the pollutants above: the yokes of sense-desire (kāmayoga), (desiring) continuation (bhavayoga), (wrong) views (diṭṭhiyoga) and ignorance (avijjāyoga).
{73} Five in number: sensual desire (kāmacchanda), ill-will (vyāpāda), sloth and torpor (thīnamiddha), agitation and worry (uddhaccakukkucca) and skeptical doubt (vicikicchā).
{74} Adherences refers to the wrong views that the world is eternal or not eternal; finite or infinite; the soul and the body are the same or not the same; the individual exists or doesn’t exist after death; the individual both exists and does not exist after death or neither exists nor does not exist after death.
{75} Citta is defined here as any of the six sense-consciousnesses.
{76} There are four: attachments to sensuality (kāmupādāna), views (diṭṭhupādāna), grasping at virtue and practices (sīlabbatupādāna) and self-theories (attavādupādāna).
{77} The defilements are here defined as ten: greed (lobha), hatred (dosa), delusion (moha), conceit (māna), (wrong) views (diṭṭhi), doubt (vicikicchā), sloth (thīna), agitation (uddhacca), lack of conscience (ahirīka), lack of shame (anottappa).
{78} Aṭṭhasālinī: tebhūmakavaṭṭe pariyāpannā antogadhā ti pariyāpannā, tasmiṁ na pariyāpannā ti apariyāpannā; included means: included in, contained in, the round of the three grounds (of existence), unincluded means not being included therein.






7.5 – Anandajoti intro

.
 .
Vibhaṅgato
from The Analysis
 
Satipaṭṭhānavibhaṅgo (Vibh. 7)
Analysis of the Ways of Attending to Mindfulness
 
 
Edited and Translated by Ānandajoti Bhikkhu
(new edition, November 2013)
 
Texts and Abbreviations
 
Texts:
 
(BJT) Sinhala edition:
 
Vibhaṅgappakaraṇa, Buddha Jayanti Tripiṭaka Series, Vol 42, Colombo, C.E. 1975 = B.E. 2518.
Dhammasaṅgaṇippakaraṇa, Buddha Jayanti Tripiṭaka Series, Vol 41, Colombo, C.E. 1973 = B.E. 2515.
 
(ChS) Burmese edition:
 
Vibhaṅgapāḷi, from the Chaṭṭha Saṅgāyana CD-ROM, 3rd rev. ed., Igatpuri, 1999.
Dhammasaṅgaṇīpāḷi, from the Chaṭṭha Saṅgāyana CD-ROM, 3rd rev. ed., Igatpuri, 1999.
 
(Thai) Royal Thai Edition:
 
Vibhaṅgo, distributed with the Digital Pali Reader (= Budsir CD-ROM edition of the text).
Dhammasaṅgaṇī, distributed with the Digital Pali Reader (= Budsir CD-ROM edition of the text).
 
 
Translations consulted:
 
The Book of Analysis, by Ven. U Thiṭṭila, translation of the Vibhaṅga, Pali Text Society, reprinted, Oxford, 1969, reprinted 1988.
 
Buddhist Psychological Ethics, by Mrs C.A.F. Rhys Davids, translation and study of Dhammasaṅgaṇī, Pali Text Society, 1900, 3rd ed. reprinted Oxford, 1993.
 
The Dhammasaṅganī, Enumeration of Ultimate Realities, by U Kyaw Khine, DPPS, Yangon, C.E. 1996 = B.E. 2539.
 
Editor’s Preface
 
The Satipaṭṭhānavibhaṅga is an important Abhidhamma text concerning the practice of mindfulness coming down to us from the early Buddhist tradition. The text lies hidden away as the seventh analysis in the Vibhaṅga, the second book of the Pāḷi Abhidhammapiṭaka. This has left it rather buried in the midst of an extremely dense work.
 
More significantly both the text and the translation have been greatly obscured by ellipses.{1} The omitted portions can only be reconstructed by a reader if he is fully conversant not only with earlier parts of the same text, but also with the book that precedes it, the Dhammasaṅgaṇī.
 
In the translation by the great Burmese Sayadaw U Tiṭṭhila, for instance, we find no fewer than forty-eight peyyāla or repetition passages marked, some of which are extensive, and a number of which do not occur in the book in hand.{2} No wonder then that its importance has been largely missed.
 
There is one scholar, however, who did see its seminal importance, and that is Bhante Sujāto, who, in his A History of Mindfulness,{3} examined this portion of the Vibhaṅga, and showed through comparative study how the text embodies a more primitive formulation of the Attending to Mindfulness practice than we receive in the discourses.
 
If we examine the first section, the section based on the discourses (Suttantabhājanīya), we find far fewer subjects there than in the discourse, containing only five subject headings as opposed to twenty-three in the discourse. Contemplation of Feelings and Contemplation of the Mind contain the same material, but Contemplation of the Body has only the Applying the Mind to Repulsiveness (Paṭikkūlamanasikāra) section; and Contemplation of (the Nature of) Things has only the Hindrances (Nīvaraṇa) and Factors of Awakening (Bojjhaṅga).
 
The primitive structure of the material, which is much more straightforward than what we find in the discourse itself as it comes down to us now, therefore appears to have been this:
 
Contemplation of the Body: Applying the Mind to Repulsiveness
Contemplation of Feelings
Contemplation of the Mind
Contemplation of (the Nature of) Things: The Hindrances & The Factors of Awakening
 
In my text and translation of the Mahāsatipaṭṭhānasutta I have, for the most part, shown where the additional material now found in that discourse has come from. Most of it has been drawn in almost verbatim from two other discourses in the Majjhimanikāya, and a further elaboration of a section of that material has come from a discourse found in the Nidānasaṁyutta (SN 12.66).
 
While the more primitive contents of this Analysis can help us identify the original structure of the practice, a number of other doctrinal matters help us understand better what the practice entailed.
 
The Analysis is divided into three main sections. The first, the Section Derived from the Discourses (Suttantabhājanīya), which is based on the method found in the discourses, elaborates on what is meant by doing the practice ajjhatta and bahiddhā. Some take this as meaning inside and on the surface of the body. It is certain though, as even a brief reading of the present material will show, that the Abhidhammikas took it as meaning in regard to oneself and to another.
 
The second, the Section Derived from the Abstract Teaching (Abhidhammabhājanīya) examines the subject at the time of the attainment of path and fruit (maggaphala), and shows which mental factors are present at that time.
 
The third, the Questionnaire (Pañhāpucchaka) consists of a standard questionnaire, that is asked many times during the early books of the Abhidhamma, which classifies the states of mind that may, or must, be present during the supermundane ways of attending to mindfulness (lokuttara satipaṭṭhāna).
 
Despite a recognition these days of the importance of returning to the early texts, we still tend to accept the discourses in their current form. We view them through the wrong end of the telescope, as it were, and it is hard not to do that, as they have been commented on and elaborated by successive generations of teachers for thousands of years, and it is through that perspective that most of us were first introduced to the teachings.
 
Much of the material that has come down in the commentaries is, in fact, of very great value, and we would often be left guessing if we didn’t have that material to guide us. But we should always remember that it is remote from the original teaching, and sometimes strikingly different in its interpretation.
 
The Vibhaṅga itself is, of course, also remote,{4} but not quite so far removed, and in this particular case it seems to answer questions that may have been asked time and time again over the generations. This is particularly so in our own times, when the practice of mindfulness has become so widespread, but without practitioners getting very satisfactory answers to their questions.
 
As the arrangement of the material appears, on very strong grounds, to be early on the one hand, and as its answers to these questions seem so pertinent on the other, a close study of the Analysis can be recommended. It will at the very least help us to understand what a section of the early Buddhist Saṅgha thought the practice to be, and it will also, I believe, give us a fresh view on the material contained in the discourse itself.
 
I have prepared extensive notes on the text which act as a running commentary, showing, as best I can, the reasons why a particular translation has been adopted after examining the grammatical, linguistic, idiomatic and technical meanings in the language and doctrine; and they also take into account the Canonical and commentarial materials that are relevant to its study.
 
Where I have been unable to follow standard translations, and where I differ from the commentary, I have clearly stated my reasons, and given an explanation in the notes. I have also, wherever I felt necessary, directly quoted the texts, before giving a translation, which is in line with my practice throughout of trying to help students better understand what is in the texts themselves, so that they are able to make their own judgement on the correctness of the interpretation offered, and also to see what connotations the words may have that the translation simply isn’t able to include.
 
The text of the Satipaṭṭhānavibhaṅga presented here has been established through a comparison of the three main editions of the text. As an editor the main work involved in re-presenting the text is to fill in the heavy ellipsis that is seen in all the editions, and which has greatly obscured the text.
 
I should mention here that, although ellipsis is prevalent throughout the work, and indeed the Abhidhamma works in general, there are occasions when an expected ellipsis is not found. There are four main occasions in this text:
 
1. Difficulty in practice and slow deepening of knowledge is mentioned (dukkhapaṭipada dandhābhiñña), the other three types of progress are not.{5}
2. Contemplation of the Body (kayānupassanā) is mentioned, the other three are not.
3. First Absorption (paṭhama jhāna) is mentioned, the other three are not.{6}
4. Emptiness (suññatā) is mentioned, desirelessness (apaṇihita) and signlessness (animitta) are not.
 
In all four cases, though, the Commentary states that they are to be understood. If all the above permutations had indeed been indicated by ellipsis and we needed to fill out the text, it would have been at least doubled the size of the text.
 
It may be tempting to avoid these repetitions, of course, as we have been trained from childhood to look for the essence of the message and discard the rest. However, I would advise trying to read it through as presented, as the repetitions are there for a good reason: they help the message sink into the heart, and the architectural structure of the text cannot be understood without them.
In the third section (Pañhāpucchaka), in the original text, first a block of one hundred and twenty-two questions are asked, with the answers following at the end. This obviously makes the line of reasoning difficult to follow. I have therefore taken the liberty of rearranging the material in this section so that the answers follow the questions they refer to in the hope that this will further clarify the meaning of the text.
 
I am greatly indebted to Ven. Bhikkhu Bodhi for answering numerous questions I had while preparing the text and translation, which helped eliminate mistakes and misapprehensions, though any that remain are, of course, mine and arise because I didn’t seek sufficient clarification.
 
I am also very grateful to Ayya Sudhammā, who read the whole work through meticulously, and made many corrections and suggestions for improvement that have been incorporated here, which has gone a long way to improve the presentation.
 
Ānandajoti Bhikkhu
October 2011
 
Having completed the text and translation of the Paṭiccasamuppādavibhaṅga I decided to update this document to bring it into line with the practices adopted there. The principle change is in showing what has been elided in the printed text, by greying it out.
 
Other changes include adding in paragraph number from the widely accessible Burmese edition (though my text differs occasionally), making a clearer formatting of the text, so that definitions can be identified more easily, and placing the notes on the translation, rather than the text, as previously.
 
Ānandajoti Bhikkhu
November 2013
 
 



8 - Samma-p-padhāna-vibhaṅga: right exertionn analysis





Vibhaṅga
 The Book of Analysis
Sammap­pa­dhā­na­vibhaṅga
 8. Analysis Of Right Striving

8.1 - Analysis According To The Discourses


1. Suttan­ta­bhājanīya
 1. Analysis According To The Discourses
Cattāro sammappadhānā—
 The four right strivings.
idha bhikkhu anuppannānaṃ pāpakānaṃ akusalānaṃ dhammānaṃ anuppādāya chandaṃ janeti vāyamati vīriyaṃ ārabhati cittaṃ paggaṇhāti padahati, uppannānaṃ pāpakānaṃ akusalānaṃ dhammānaṃ pahānāya chandaṃ janeti vāyamati vīriyaṃ ārabhati cittaṃ paggaṇhāti padahati, anuppannānaṃ kusalānaṃ dhammānaṃ uppādāya chandaṃ janeti vāyamati vīriyaṃ ārabhati cittaṃ paggaṇhāti padahati, uppannānaṃ kusalānaṃ dhammānaṃ ṭhitiyā asammosāya bhiyyobhāvāya vepullāya bhāvanāya pāripūriyā 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; engenders wish, makes effort, arouses energy, exerts the mind, strives for the abandoning of bad unskilful dhammas that have arisen; engenders wish, makes effort, arouses energy, exerts the mind, strives for the arising of skilful dhammas that have not arisen; 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.
Kathañca bhikkhu anuppannānaṃ pāpakānaṃ akusalānaṃ dhammānaṃ anuppādāya chandaṃ janeti vāyamati vīriyaṃ ārabhati cittaṃ paggaṇhāti padahati?
 And how does a monk engender wish, make effort, arouse energy, exert the mind, strive for the non-arising of bad unskilful dhammas that have not arisen?
Tattha katame anuppannā pāpakā akusalā dhammā?
 Therein what are bad unskilful dhammas that have not arisen?
Tīṇi akusalamūlāni—lobho, doso, moho.
 The three unskilful roots (i.e.) greed, hatred, delusion
Tadekaṭṭhā ca kilesā.
 and the corruptions occurring therewith;
Taṃsampayutto vedanākkhandho, saññākkhandho, saṅ­khā­rak­khan­dho, viññā­ṇak­khan­dho; taṃsamuṭṭhānaṃ kāyakammaṃ vacīkammaṃ manokammaṃ—
 the aggregate of feeling, aggregate of perception, aggregate of volitional activities, aggregate of consciousness associated therewith; the bodily action, verbal action, mental action generated thereby.
ime vuccanti “anuppannā pāpakā akusalā dhammā”.
 These are called bad unskilful dhammas that have not arisen.
Iti imesaṃ anuppannānaṃ pāpakānaṃ akusalānaṃ dhammānaṃ anuppādāya chandaṃ janeti vāyamati vīriyaṃ ārabhati cittaṃ paggaṇhāti padahati.
 Thus he engenders wish, makes effort, arouses energy, exerts the mind, strives for the non-arising of these bad unskilful dhammas that have not arisen.
“Chandaṃ janetī”ti.
 “Engenders wish” means:
Tattha katamo chando?
 Therein what is wish?
Yo chando chandikatā kattukamyatā kusalo dhammacchando—
 That which is wish, act of wishing, desire to do, skilful righteous wish.
ayaṃ vuccati “chando”.
 This is called wish.
Imaṃ chandaṃ janeti sañjaneti uṭṭhapeti samuṭṭhapeti nibbatteti abhinibbatteti.
 This wish he engenders, engenders well, causes to uprise, causes to uprise well, causes to exist, causes to exist fully.
Tena vuccati “chandaṃ janetī”ti.
 Therefore this is called “engenders wish”.
“Vāyamatī”ti.
 “Makes effort” means:
Tattha katamo vāyāmo?
 Therein what is effort?
Yo cetasiko vīriyārambho … pe … sammāvāyāmo—
 That which is the arousing of mental energy, See section 220. right effort.
ayaṃ vuccati “vāyāmo”.
 This is called effort.
Iminā vāyāmena upeto hoti samupeto upāgato samupāgato upapanno sampanno samannāgato.
 Of this effort he is possessed, well possessed, attained, well attained, endowed, well endowed, furnished.
Tena vuccati “vāyamatī”ti.
 Therefore this is called “makes effort”.
“Vīriyaṃ ārabhatī”ti.
 “Arouses energy” means:
Tattha katamaṃ vīriyaṃ?
 Therein what is energy?
Yo cetasiko vīriyārambho … pe … sammāvāyāmo—
 That which is the arousing of mental energy, See section 220. right effort.
idaṃ vuccati “vīriyaṃ”.
 This is called energy.
Imaṃ vīriyaṃ ārabhati samārabhati āsevati bhāveti bahulīkaroti.
 This energy he arouses, arouses well, pursues, develops, repeats.
Tena vuccati “vīriyaṃ ārabhatī”ti.
 Therefore this is called “arouses energy”.
“Cittaṃ paggaṇhātī”ti.
 “Exerts the mind” means:
Tattha katamaṃ cittaṃ?
 Therein what is mind (consciousness)?
Yaṃ cittaṃ mano mānasaṃ … pe …
 That which is consciousness, mind, ideation, See section 184.
tajjā­mano­viñ­ñā­ṇa­dhātu—
 and, depending on the aforesaid, mind-consciousness-element.
idaṃ vuccati “cittaṃ”.
 This is called mind.
Imaṃ cittaṃ paggaṇhāti sampaggaṇhāti upatthambheti paccu­pattham­bheti.
 This mind he exerts, exerts well, supports, supports repeatedly.
Tena vuccati “cittaṃ paggaṇhātī”ti.
 Therefore this is called “exerts the mind”.
“Padahatī”ti.
 “Strives” means:
Tattha katamaṃ padhānaṃ?
 Therein what is striving?
Yo cetasiko vīriyārambho … pe …
 That which is the arousing of mental energy, See section 220.
sammāvāyāmo—
 right effort.
idaṃ vuccati “padhānaṃ”.
 This is called striving.
Iminā padhānena upeto hoti … pe … samannāgato.
 Of this striving he is possessed, See section 357. furnished.
Tena vuccati “padahatī”ti.
 Therefore this is called “strives”.
Kathañca bhikkhu uppannānaṃ pāpakānaṃ akusalānaṃ dhammānaṃ pahānāya chandaṃ janeti vāyamati vīriyaṃ ārabhati cittaṃ paggaṇhāti padahati?
 And how does a monk engender wish, make effort, arouse energy, exert the mind, strive for the abandoning of bad unskilful dhammas that have arisen?
Tattha katame uppannā pāpakā akusalā dhammā?
 Therein what are bad unskilful dhammas that have arisen?
Tīṇi akusalamūlāni—lobho, doso, moho.
 The three unskilful roots (i.e.) greed, hatred, delusion
Tadekaṭṭhā ca kilesā.
 and the corruptions occurring therewith;
Taṃsampayutto vedanākkhandho, saññākkhandho, saṅ­khā­rak­khan­dho, viññā­ṇak­khan­dho, taṃsamuṭṭhānaṃ kāyakammaṃ vacīkammaṃ manokammaṃ—
 the aggregate of feeling, aggregate of perception, aggregate of volitional activities, aggregate of consciousness associated therewith; the bodily action, verbal action, mental action generated thereby.
ime vuccanti “uppannā pāpakā akusalā dhammā”.
 These are called bad unskilful dhammas that have arisen.
Iti imesaṃ uppannānaṃ pāpakānaṃ akusalānaṃ dhammānaṃ pahānāya chandaṃ janeti vāyamati vīriyaṃ ārabhati cittaṃ paggaṇhāti padahati.
 Thus he engenders wish, makes effort, arouses energy, exerts the mind, strives for the abandoning of these bad unskilful dhammas that have arisen.
“Chandaṃ janetī”ti.
 “Engenders wish” means:
Tattha katamo chando?
 Therein what is wish?
Yo chando chandikatā kattukamyatā kusalo dhammacchando—
 That which is wish, act of wishing, desire to do, skilful righteous wish.
ayaṃ vuccati “chando”.
 This is called wish.
Imaṃ chandaṃ janeti sañjaneti uṭṭhapeti samuṭṭhapeti nibbatteti abhinibbatteti.
 This wish he engenders, engenders well, causes to uprise, causes to uprise well, causes to exist, causes to exist fully.
Tena vuccati “chandaṃ janetī”ti.
 Therefore this is called “engenders wish”.
“Vāyamatī”ti.
 “Makes effort” means:
Tattha katamo vāyāmo?
 Therein what is effort?
Yo cetasiko vīriyārambho … pe … sammāvāyāmo—
 That which is the arousing of mental energy, See section 220. right effort.
ayaṃ vuccati “vāyāmo”.
 This is called effort.
Iminā vāyāmena upeto hoti … pe … samannāgato.
 Of this effort he is possessed, See section 357. furnished.
Tena vuccati “vāyamatī”ti.
 Therefore this is called “makes effort”.
“Vīriyaṃ ārabhatī”ti.
 “Arouses energy” means:
Tattha katamaṃ vīriyaṃ?
 Therein what is energy?
Yo cetasiko vīriyārambho … pe … sammāvāyāmo—
 That which is the arousing of mental energy, See section 220. right effort.
idaṃ vuccati “vīriyaṃ”.
 This is called energy.
Imaṃ vīriyaṃ ārabhati samārabhati āsevati bhāveti bahulīkaroti.
 This energy he arouses, arouses well, pursues, develops, repeats.
Tena vuccati “vīriyaṃ ārabhatī”ti.
 Therefore this is called “arouses energy”.
“Cittaṃ paggaṇhātī”ti.
 “Exerts the mind” means:
Tattha katamaṃ cittaṃ?
 Therein what is mind?
Yaṃ cittaṃ mano mānasaṃ … pe …
 That which is consciousness, mind, ideation, See section 184.
tajjā­mano­viñ­ñā­ṇa­dhātu—
 and, depending on the aforesaid, mind-consciousness-element.
idaṃ vuccati “cittaṃ”.
 This is called mind.
Imaṃ cittaṃ paggaṇhāti sampaggaṇhāti upatthambheti paccu­pattham­bheti.
 This mind he exerts, exerts well, supports, supports repeatedly.
Tena vuccati “cittaṃ paggaṇhātī”ti.
 Therefore this is called “exerts the mind”.
“Padahatī”ti.
 “Strives” means:
Tattha katamaṃ padhānaṃ?
 Therein what is striving?
Yo cetasiko vīriyārambho … pe … sammāvāyāmo—
 That which is the arousing of mental energy, See section 220. right effort.
idaṃ vuccati “padhānaṃ”.
 This is called striving.
Iminā padhānena upeto hoti … pe … samannāgato.
 Of this striving he is possessed, See section 357. furnished.
Tena vuccati “padahatī”ti.
 Therefore this is called “strives”.
Kathañca bhikkhu anuppannānaṃ kusalānaṃ dhammānaṃ uppādāya chandaṃ janeti vāyamati vīriyaṃ ārabhati cittaṃ paggaṇhāti padahati?
 And how does a monk engender wish, make effort, arouse energy, exert the mind, strive for the arising of skilful dhammas that have not arisen?
Tattha katame anuppannā kusalā dhammā?
 Therein what are skilful dhammas that have not arisen?
Tīṇi kusalamūlāni—alobho, adoso, amoho.
 The three skilful roots (i.e.) absence of greed, absence of hatred, absence of delusion;
Taṃsampayutto vedanākkhandho, saññākkhandho, saṅ­khā­rak­khan­dho, viññā­ṇak­khan­dho, taṃsamuṭṭhānaṃ kāyakammaṃ, vacīkammaṃ, manokammaṃ—
 the aggregate of feeling, aggregate of perception, aggregate of volitional activities, aggregate of consciousness associated therewith; the bodily action, verbal action, mental action generated thereby.
ime vuccanti “anuppannā kusalā dhammā”.
 These are called skilful dhammas that have not arisen.
Iti imesaṃ anuppannānaṃ kusalānaṃ dhammānaṃ uppādāya chandaṃ janeti vāyamati vīriyaṃ ārabhati cittaṃ paggaṇhāti padahati.
 Thus he engenders wish, makes effort, arouses energy, exerts the mind, strives for the arising of these skilful dhammas that have not arisen.
“Chandaṃ janetī”ti … pe …
 “Engenders wish” means: See section 392.
“vāyamatī”ti … pe …
 “Makes effort” means: See section 393.
“vīriyaṃ ārabhatī”ti … pe …
 “Arouses energy” means: See section 394.
“cittaṃ paggaṇhātī”ti … pe …
 “Exerts the mind” means: See section 395.
“padahatī”ti.
 “Strives” means:
Tattha katamaṃ padhānaṃ?
 Therein what is striving?
Yo cetasiko vīriyārambho … pe … sammāvāyāmo—
 That which is the arousing of mental energy, See section 220. right effort.
idaṃ vuccati “padhānaṃ”.
 This is called striving.
Iminā padhānena upeto hoti … pe … samannāgato.
 Of this striving he is possessed, See section 357. furnished.
Tena vuccati “padahatī”ti.
 Therefore this is called “strives”.
Kathañca bhikkhu uppannānaṃ kusalānaṃ dhammānaṃ ṭhitiyā asammosāya bhiyyobhāvāya vepullāya bhāvanāya pāripūriyā chandaṃ janeti vāyamati vīriyaṃ ārabhati cittaṃ paggaṇhāti padahati?
 And how does a monk engender wish, make effort, arouse energy, exert the mind, strive for the stabilizing, for the collocation, for the increase, for the maturity, for the development, for the completion of skilful dhammas that have arisen?
Tattha katame uppannā kusalā dhammā?
 Therein what are skilful dhammas that have arisen?
Tīṇi kusalamūlāni—alobho, adoso, amoho.
 The three skilful roots (i.e.) absence of greed, absence of hatred, absence of delusion;
Taṃsampayutto vedanākkhandho, saññākkhandho, saṅ­khā­rak­khan­dho, viññā­ṇak­khan­dho, taṃsamuṭṭhānaṃ kāyakammaṃ vacīkammaṃ manokammaṃ—
 the aggregate of feeling, aggregate of perception, aggregate of volitional activities, aggregate of consciousness associated therewith; the bodily action, verbal action, mental action generated thereby.
ime vuccanti “uppannā kusalā dhammā”.
 These are called skilful dhammas that have arisen.
Iti imesaṃ uppannānaṃ kusalānaṃ dhammānaṃ ṭhitiyā asammosāya bhiyyobhāvāya vepullāya bhāvanāya pāripūriyā chandaṃ janeti vāyamati vīriyaṃ ārabhati cittaṃ paggaṇhāti padahati.
 Thus he 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 these skilful dhammas that have arisen.
“Ṭhitiyā”ti.
 “For the stabilizing” means:
Yā ṭhiti so asammoso, yo asammoso so bhiyyobhāvo, yo bhiyyobhāvo taṃ vepullaṃ, yaṃ vepullaṃ sā bhāvanā, yā bhāvanā sā pāripūrī.
 That which is stabilizing is collocation; that which is collocation is increase; that which is increase is maturity; that which is maturity is development; that which is development is completion.
“Chandaṃ janetī”ti … pe …
 “Engenders wish” means: See section 392.
“vāyamatī”ti … pe …
 . “Makes effort” means: See section 393.
“vīriyaṃ ārabhatī”ti … pe …
 “Arouses energy” means: See section 394.
“cittaṃ paggaṇhātī”ti … pe …
 “Exerts the mind” means: See section 395.
padahatīti.
 “Strives” means:
Tattha katamaṃ padhānaṃ?
 Therein what is striving?
Yo cetasiko vīriyārambho … pe … sammāvāyāmo—
 That which is the arousing of mental energy, See section 220. right effort.
idaṃ vuccati “padhānaṃ”.
 This is called striving.
Iminā padhānena upeto hoti … pe … samannāgato.
 Of this striving he is possessed, See section 357. furnished.
Tena vuccati “padahatī”ti.
 Therefore this is called “strives”.
Suttan­ta­bhājanī­yaṃ.
 (Here Ends) Analysis According To The Discourses 8.

8.2 - Analysis According To Abhidhamma


2. Abhi­dham­ma­bhājanīya
 2. Analysis According To Abhidhamma
Cattāro sammappadhānā—
 The four right strivings.
idha bhikkhu anuppannānaṃ pāpakānaṃ akusalānaṃ dhammānaṃ anuppādāya chandaṃ janeti vāyamati vīriyaṃ ārabhati cittaṃ paggaṇhāti padahati, uppannānaṃ pāpakānaṃ akusalānaṃ dhammānaṃ pahānāya chandaṃ janeti vāyamati vīriyaṃ ārabhati cittaṃ paggaṇhāti padahati, anuppannānaṃ kusalānaṃ dhammānaṃ uppādāya chandaṃ janeti vāyamati vīriyaṃ ārabhati cittaṃ paggaṇhāti padahati, uppannānaṃ kusalānaṃ dhammānaṃ ṭhitiyā asammosāya bhiyyobhāvāya vepullāya bhāvanāya pāripūriyā 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; engenders wish, makes effort, arouses energy, exerts the mind, strives for the abandoning of bad unskilful dhammas that have arisen; engenders wish, makes effort, arouses energy, exerts the mind, strives for the arising of skilful dhammas that have not arisen; 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.
Kathañca bhikkhu anuppannānaṃ pāpakānaṃ akusalānaṃ dhammānaṃ anuppādāya chandaṃ janeti vāyamati vīriyaṃ ārabhati cittaṃ paggaṇhāti padahati?
 And how does a monk engender wish, make effort, arouse energy, exert the mind, strive for the non-arising of bad unskilful dhammas that have not arisen?
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 anuppannānaṃ pāpakānaṃ akusalānaṃ dhammānaṃ anuppādāya chandaṃ janeti vāyamati vīriyaṃ ārabhati cittaṃ paggaṇhāti padahati.
 attains and dwells in the first jhāna that is hard practice and knowledge slowly acquired; at that time he engenders wish, makes effort, arouses energy, exerts the mind, strives for the non-arising of bad unskilful dhammas that have not arisen.
“Chandaṃ janetī”ti.
 “Engenders wish” means:
Tattha katamo chando?
 Therein what is wish?
Yo chando chandikatā kattukamyatā kusalo dhammacchando—
 That which is wish, act of wishing, desire to do, skilful righteous wish.
ayaṃ vuccati “chando”.
 This is called wish.
Imaṃ chandaṃ janeti sañjaneti uṭṭhapeti samuṭṭhapeti nibbatteti abhinibbatteti.
 This wish he engenders, engenders well, causes to uprise, causes to uprise well, causes to exist, causes to exist fully.
Tena vuccati “chandaṃ janetī”ti.
 Therefore this is called “engenders wish”.
“Vāyamatī”ti.
 “Makes effort” means:
Tattha katamo vāyāmo?
 Therein what is 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 “vāyāmo”.
 This is called effort.
Iminā vāyāmena upeto hoti samupeto upāgato samupāgato upapanno sampanno samannāgato.
 Of this effort he is possessed, well possessed, attained, well attained, endowed, well endowed, furnished.
Tena vuccati “vāyamatī”ti.
 Therefore this is called “makes effort”.
“Vīriyaṃ ārabhatī”ti.
 “Arouses energy” means:
Tattha katamaṃ vīriyaṃ?
 Therein what is energy?
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.
idaṃ vuccati “vīriyaṃ”.
 This is called energy.
Imaṃ vīriyaṃ ārabhati samārabhati āsevati bhāveti bahulīkaroti.
 This energy he arouses, arouses well, pursues, develops, repeats.
Tena vuccati “vīriyaṃ ārabhatī”ti.
 Therefore this is called “arouses energy”.
“Cittaṃ paggaṇhātī”ti.
 “Exerts the mind” means:
Tattha katamaṃ cittaṃ?
 Therein what is mind (consciousness)?
Yaṃ cittaṃ mano mānasaṃ … pe …
 That which is consciousness, mind, ideation, See section 184.
tajjā­mano­viñ­ñā­ṇa­dhātu—
 and, depending on the aforesaid, mind-consciousness-element.
idaṃ vuccati “cittaṃ”.
 This is called mind.
Imaṃ cittaṃ paggaṇhāti sampaggaṇhāti upatthambheti paccu­pattham­bheti.
 This mind he exerts, exerts well, supports, supports repeatedly.
Tena vuccati “cittaṃ paggaṇhātī”ti.
 Therefore this is called “exerts the mind”.
“Padahatī”ti.
 “Strives” means:
Tattha katamaṃ sammappadhānaṃ?
 Therein what is right striving?
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.
idaṃ vuccati “sammappadhānaṃ”.
 This is called right striving.
Avasesā dhammā sammap­pa­dhā­na­sam­payuttā.
 (As also are) The remaining dhammas associated with right striving.
Kathañca bhikkhu uppannānaṃ pāpakānaṃ akusalānaṃ dhammānaṃ pahānāya chandaṃ janeti vāyamati vīriyaṃ ārabhati cittaṃ paggaṇhāti padahati?
 And how does a monk engender wish, make effort, arouse energy, exert the mind, strive for the abandoning of bad unskilful dhammas that have arisen?
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 uppannānaṃ pāpakānaṃ akusalānaṃ dhammānaṃ pahānāya chandaṃ janeti vāyamati vīriyaṃ ārabhati cittaṃ paggaṇhāti padahati.
 attains and dwells in the first jhāna that is hard practice and knowledge slowly acquired; at that time he engenders wish, makes effort, arouses energy, exerts the mind, strives for the abandoning of bad unskilful dhammas that have arisen.
“Chandaṃ janetī”ti … pe …
 “Engenders wish” means: See section 410.
“vāyamatī”ti … pe …
 “Makes effort” means: See section 411.
“vīriyaṃ ārabhatī”ti … pe …
 “Arouses energy” means See section 412.
“cittaṃ paggaṇhātī”ti … pe …
 “Exerts the mind” means: See section 413.
“padahatī”ti.
 “Strives” means:
Tattha katamaṃ sammappadhānaṃ?
 Therein what is right striving?
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.
idaṃ vuccati “sammappadhānaṃ”.
 This is called right striving.
Avasesā dhammā sammap­pa­dhā­na­sam­payuttā.
 (As also are) The remaining dhammas associated with right striving.
Kathañca bhikkhu anuppannānaṃ kusalānaṃ dhammānaṃ uppādāya chandaṃ janeti vāyamati vīriyaṃ ārabhati cittaṃ paggaṇhāti padahati?
 And how does a monk engender wish, make effort, arouse energy, exert the mind, strive for the arising of skilful dhammas that have not arisen?
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 anuppannānaṃ kusalānaṃ dhammānaṃ uppādāya chandaṃ janeti vāyamati vīriyaṃ ārabhati cittaṃ paggaṇhāti padahati.
 attains and dwells in the first jhāna that is hard practice and knowledge slowly acquired; at that time he engenders wish, makes effort, arouses energy, exerts the mind, strives for the arising of skilful dhammas that have not arisen.
“Chandaṃ janetī”ti … pe …
 “Engenders wish” means: See section 410.
“vāyamatī”ti … pe …
 “Makes effort” means: See section 411.
“vīriyaṃ ārabhatī”ti … pe …
 “Arouses energy” means: See section 412.
“cittaṃ paggaṇhātī”ti … pe …
 “Exerts the mind” means: See section 413.
“padahatī”ti.
 “Strives” means:
Tattha katamaṃ sammappadhānaṃ?
 Therein what is right striving?
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.
idaṃ vuccati “sammappadhānaṃ”.
 This is called right striving.
Avasesā dhammā sammap­pa­dhā­na­sam­payuttā.
 (As also are) The remaining dhammas associated with right striving.
Kathañca bhikkhu uppannānaṃ kusalānaṃ dhammānaṃ ṭhitiyā asammosāya bhiyyobhāvāya vepullāya bhāvanāya pāripūriyā chandaṃ janeti vāyamati vīriyaṃ ārabhati cittaṃ paggaṇhāti padahati?
 And how does a monk engender wish, make effort, arouse energy, exert the mind, strive for the stabilizing, for the collocation, for the increase, for the maturity, for the development, for the completion of skilful dhammas that have arisen?
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 uppannānaṃ kusalānaṃ dhammānaṃ ṭhitiyā asammosāya bhiyyobhāvāya vepullāya bhāvanāya pāripūriyā chandaṃ janeti vāyamati vīriyaṃ ārabhati cittaṃ paggaṇhāti padahati.
 attains and dwells in the first jhāna that is hard practice and knowledge slowly acquired; at that time he 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.
“Ṭhitiyā”ti.
 “For the stabilizing” means:
Yā ṭhiti so asammoso, yo asammoso so bhiyyobhāvo, yo bhiyyobhāvo taṃ vepullaṃ, yaṃ vepullaṃ sā bhāvanā, yā bhāvanā sā pāripūrī.
 That which is stabilizing is collocation; that which is collocation is increase; that which is increase is maturity; that which is maturity is development; that which is development is completion.
“Chandaṃ janetī”ti.
 “Engenders wish ’means:
Tattha katamo chando?
 Therein what is wish?
Yo chando chandikatā kattukamyatā kusalo dhammacchando—
 That which is wish, act of wishing, desire to do, skilful righteous wish.
ayaṃ vuccati “chando”.
 This is called wish.
Imaṃ chandaṃ janeti sañjaneti uṭṭhapeti samuṭṭhapeti nibbatteti abhinibbatteti.
 This wish he engenders, engenders well, causes to uprise, causes to uprise well, causes to exist, causes to exist fully.
Tena vuccati “chandaṃ janetī”ti.
 Therefore this is called “engenders wish”.
“Vāyamatī”ti.
 “Makes effort” means:
Tattha katamo vāyāmo?
 Therein what is 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 “vāyāmo”.
 This is called effort.
Iminā vāyāmena upeto hoti … pe … samannāgato.
 Of this effort he is possessed, See section 357. furnished.
Tena vuccati “vāyamatī”ti.
 Therefore this is called “makes effort”.
“Vīriyaṃ ārabhatī”ti.
 “Arouses energy” means:
Tattha katamaṃ vīriyaṃ?
 Therein what is energy?
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.
idaṃ vuccati “vīriyaṃ”.
 This is called energy.
Imaṃ vīriyaṃ ārabhati samārabhati āsevati bhāveti bahulīkaroti.
 This energy he arouses, arouses well, pursues, develops, repeats.
Tena vuccati “vīriyaṃ ārabhatī”ti.
 Therefore this is called “arouses energy”.
“Cittaṃ paggaṇhātī”ti.
 “Exerts the mind” means:
Tattha katamaṃ cittaṃ?
 Therein what is mind?
Yaṃ cittaṃ mano mānasaṃ … pe … tajjā­mano­viñ­ñā­ṇa­dhātu—
 That which is consciousness, mind, ideation, See section 184. and, depending on the aforesaid, mind-consciousness-element.
idaṃ vuccati “cittaṃ”.
 This is called mind.
Imaṃ cittaṃ paggaṇhāti sampaggaṇhāti upatthambheti paccu­pattham­bheti.
 This mind he exerts, exerts well, supports, supports repeatedly.
Tena vuccati “cittaṃ paggaṇhātī”ti.
 Therefore this is called “exerts the mind”.
“Padahatī”ti.
 “Strives” means:
Tattha katamaṃ sammappadhānaṃ?
 Therein what is right striving?
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.
idaṃ vuccati “sammappadhānaṃ”.
 This is called right striving.
Avasesā dhammā sammap­pa­dhā­na­sam­payuttā.
 (As also are) The remaining dhammas associated with right striving.
Tattha katamaṃ sammappadhānaṃ?
 Therein what is right striving?
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, yo tasmiṃ samaye cetasiko vīriyārambho … pe … sammāvāyāmo vīriya­sam­boj­jhaṅgo maggaṅgaṃ magga­pariyā­pannaṃ—
 attains and dwells in the first jhāna that is hard practice and knowledge slowly acquired; that which at that time is the arousing of mental energy, See section 220. right effort, energy-awakening-factor, path constituent, included in the path.
idaṃ vuccati “sammappadhānaṃ”.
 This is called right striving.
Avasesā dhammā sammap­pa­dhā­na­sam­payuttā.
 (As also are) The remaining dhammas associated with right striving.
Abhi­dham­ma­bhājanī­yaṃ.
 (Here Ends) Analysis According To Abhidhamma

8.3 - Interrogation



3. Pañhāpucchaka
 3. Interrogation
Cattāro sammappadhānā—
 The four right strivings.
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; Complete as first example.
uppannānaṃ pāpakānaṃ akusalānaṃ dhammānaṃ pahānāya … pe …
 for the abandoning of bad unskilful dhammas that have arisen; Complete as first example.
anuppannānaṃ kusalānaṃ dhammānaṃ uppādāya … pe …
 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.
Catunnaṃ sammap­pa­dhā­nā­naṃ kati kusalā, kati akusalā, kati abyākatā … pe … kati saraṇā, kati araṇā?
 Of the four right strivings 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
8
Kusalāyeva.
 3.1.
(1)
 The Triplets
Siyā sukhāya vedanāya sampayuttā, siyā aduk­kha­ma­su­khāya vedanāya sampayuttā.
 (The four right strivings) Are only skilful.
(2)
 Sometimes are associated with pleasant feeling; sometimes are associated with neither-painful-nor-pleasant feeling.
Are productive of resultant.
Vipā­ka­dham­ma­dhammā.
(3)
 Are not grasped (by craving and false view), are not objects of the graspings.
Are not corrupt, are not objects of the corruptions.
Anupādin­na­anupā­dā­niyā.
 Sometimes are accompanied by directed-thought, accompanied by evaluation; sometimes are without initial
(4)
 application, evaluation only; sometimes are without directed-thought, without evaluation.
Sometimes are accompanied by rapture; sometimes are accompanied by pleasure; sometimes are accompanied by indifference.
Asaṃ­kiliṭ­ṭha­asaṃ­ki­lesikā.
 Are not to be abandoned either by the first path or by the subsequent paths.
(5)
 Have no roots to be abandoned either by the first path or by the subsequent paths.
Are dispersive (of continuing rebirth and death).
Siyā savitak­ka­savi­cārā, siyā avitak­ka­vicāra­mattā, siyā avitak­ka­avi­cārā.
 Are of the seven supramundane stages.
(6)
 Are immeasurable.
Have immeasurable object.
Siyā pītisahagatā, siyā sukhasahagatā, siyā upekkhā­saha­gatā.
 Are superior.
(7)
 Are right (dhammas with) fixed (resultant) time.
Do not have path as their object; have path as their cause; sometimes have path as their dominating factor; sometimes should not be said to have, path as their dominating factor.
Neva dassanena na bhāvanāya pahātabbā.
 Sometimes are risen; sometimes are not risen; should not be said to be, bound to arise.
(8)
 Sometimes are past; sometimes are future; sometimes are present.
Should not be said to have either, past object; future object or present object.
Neva dassanena na bhāvanāya pahātab­ba­hetukā.
 Sometimes are internal; sometimes are external; sometimes are both internal and external.
(9)
 Have external object.
Are not visible, are not impingent.
Apacayagāmino.
(10)
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3.2.
Sekkhā.
 The Couplets
(11)
(The four right strivings) Are not roots.
Appamāṇā.
 Are not accompanied by roots.
(12)
 Are associated with roots.
Should not be said to be, roots also accompanied by roots; (they) are accompanied by roots but are not roots.
Appa­māṇā­rammaṇā.
 Should not be said to be, roots also associated with roots; (they) are associated with roots but are not roots.
(13)
 Are not roots, are accompanied by roots.
Are with cause.
Paṇītā.
 Are conditioned.
(14)
 Are not visible.
Are not impingent.
Sammattaniyatā.
 Are not material.
(15)
 Are supra-mundane.
Are cognizable by one way; are not cognizable by another way.
Na maggārammaṇā, maggahetukā, siyā maggādhipatino, siyā na vattabbā “maggādhipatino”ti.
 Are not defilements.
(16)
 Are not objects of the defilements.
Are not associated with the defilements.
Siyā uppannā, siyā anuppannā, na vattabbā “uppādino”ti.
 Should not be said to be, defilements also objects of the defilements or objects of the defilements but are not defilements.
(17)
 Should not be said to be, defilements also associated with the defilements or associated with the defilements but are not defilements.
Are not associated with the defilements, are not objects of the defilements.
Siyā atītā, siyā anāgatā, siyā paccuppannā.
 Are not fetters.
(18)
 Complete as for defilements in this section.
Are not ties.
Na vattabbā “atītārammaṇā”tipi, “anāgatārammaṇā”tipi, “­pac­cup­pan­nā­rammaṇā”tipi.
 Complete as for defilements in this section.
(19)
 Are not floods.
Complete as for defilements in this section.
Siyā ajjhattā, siyā bahiddhā, siyā ajjhat­ta­bahid­dhā.
 Are not bonds.
(20)
 Complete as for defilements in this section.
Are not hindrances.
Bahid­dhā­rammaṇā.
 Complete as for defilements in this section.
(21)
 Are not perversions.
Complete as for defilements in this section.
Ani­dassa­na­ap­paṭi­ghā.
 Have objects.
(22)
 Are not consciousness.
3
 Are volitional activities.
2. 3.
 Are associated with consciousness.
2 Duka
 Are conjoined with consciousness.
3
 Are generated
2.1.
 by consciousness.
Hetugocchaka
 Are co-existent with consciousness.
Accompany consciousness.
Na hetū.
 Are conjoined with, generated by consciousness.
Sahetukā.
 Are conjoined with, generated by, co-existent with consciousness.
Hetusampayuttā.
 Are conjoined with, generated by, accompany consciousness.
Na vattabbā hetū ceva sahetukā cāti, sahetukā ceva na ca hetū.
 Are external.
Na vattabbā hetū ceva hetusampayuttā cāti, hetusampayuttā ceva na ca hetū.
 Are not derived.
Na hetū sahetukā.
 Are not grasped.
Are not graspings.
3
 Complete as for defilements in this section.
2.2.
 Are not corruptions.
Cūḷantaraduka
 Complete as for defilements in this section.
Are not to be abandoned by the first path.
Sappaccayā.
 Are not to be abandoned by the subsequent paths.
Saṅkhatā.
 Have no roots to be abandoned by the first path.
Anidassanā.
 Have no roots to be abandoned by the subsequent paths.
Appaṭighā.
 Sometimes are accompanied by directed-thought; sometimes are without directed-thought.
Arūpā.
 Sometimes are accompanied by evaluation; sometimes are without evaluation.
Lokuttarā.
 Sometimes are with rapture; sometimes are without rapture.
Kenaci viññeyyā, kenaci na viññeyyā.
 Sometimes are accompanied by rapture; sometimes are not accompanied by rapture.
Sometimes are accompanied by pleasure; sometimes are not accompanied by pleasure.
3
 Sometimes are accompanied by indifference; sometimes are not accompanied by indifference.
2.3.
 Are not characteristic of the plane of desire.
Āsavagocchaka
 Are not characteristic of the plane of form.
Are not characteristic of the formless plane.
No āsavā.
 Are not included (i.
Anāsavā.
 e. are supramundane).
Āsava­vippa­yuttā.
 Tend to release.
Na vattabbā āsavā ceva sāsavā cātipi, sāsavā ceva no ca āsavātipi.
 Are of fixed (resultant time).
Na vattabbā “āsavā ceva āsava­sam­payuttā cā”tipi, “āsava­sam­payuttā ceva no ca āsavā”tipi.
 Are not surpassable.
Āsava­vippa­yuttā.
 Are without cause of bewailing.
Anāsavā.
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 (Here Ends) Interrogation
3.2.
4-- Saṃ­yoja­na­goc­cha­kādi
 Analysis Of Right Striving Is Ended
No saṃyojanā … pe … no ganthā … pe … no oghā … pe … no yogā … pe … no nīvaraṇā … pe … no parāmāsā … pe … sārammaṇā.
No cittā.
Cetasikā.
Citta­sam­payuttā.
Cittasaṃsaṭṭhā.
Citta­sa­muṭṭhānā.
Cittasahabhuno.
Cit­tānupa­rivat­tino.
Cit­ta­saṃsaṭ­ṭha­sa­muṭṭhānā.
Citta­saṃsaṭ­ṭha­sa­muṭṭhā­na­saha­bhuno.
Cit­ta­saṃsaṭ­ṭha­sa­muṭṭhā­nānupa­rivat­tino.
Bāhirā.
No upādā.
Anupādinnā.
8
3.2.
11-- Upādā­na­goc­cha­kādi
No upādānā … pe … no kilesā … pe … na dassanena pahātabbā.
Na bhāvanāya pahātabbā.
Na dassanena pahātab­ba­hetukā.
Na bhāvanāya pahātab­ba­hetukā.
Siyā savitakkā, siyā avitakkā.
Siyā savicārā, siyā avicārā.
Siyā sappītikā, siyā appītikā.
Siyā pītisahagatā, siyā na pītisahagatā.
Siyā sukhasahagatā, siyā na sukhasahagatā.
Siyā upekkhā­saha­gatā, siyā na upekkhā­saha­gatā.
Na kāmāvacarā.
Na rūpāvacarā.
Na arūpāvacarā.
Apariyāpannā.
Niyyānikā.
Niyatā.
Anuttarā.
Araṇāti.
Pañhāpucchakaṃ.
Sammap­pa­dhā­na­vibhaṅgo niṭṭhito.

9 – Iddhi-pāda-vibhaṅga: power-bases-analysis




Vibhaṅga
 The Book of Analysis 9
Iddhi­pāda­vibhaṅga
 Analysis Of The Basis Of Accomplishment 9

9.1 - Analysis According To The Discourses


1 Suttan­ta­bhājanīya
 1. Analysis According To The Discourses
Cattāro iddhipādā—
 The four sense-bases of accomplishment.
idha bhikkhu chanda­samā­dhi­pa­dhā­na­saṅ­khā­ra­saman­nā­gataṃ iddhipādaṃ bhāveti,
 Herein a monk develops the basis of accomplishment furnished with “wish-samādhi, striving-activity”;
vīriya­samā­dhi­pa­dhā­na­saṅ­khā­ra­saman­nā­gataṃ iddhipādaṃ bhāveti,
 develops the basis of accomplishment furnished with “energy-samādhi, striving-activity”;
citta­samā­dhi­pa­dhā­na­saṅ­khā­ra­saman­nā­gataṃ iddhipādaṃ bhāveti,
 develops the basis of accomplishment furnished with “consciousness-samādhi, striving-activity”;
vīmaṃ­sā­samā­dhi­pa­dhā­na­saṅ­khā­ra­saman­nā­gataṃ iddhipādaṃ bhāveti.
 develops the basis of accomplishment furnished with “reason-samādhi, striving-activity”.
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1. Chandiddhipāda
 1.1. Wish As The Basis Of Accomplishment
Kathañca bhikkhu chanda­samā­dhi­pa­dhā­na­saṅ­khā­ra­saman­nā­gataṃ iddhipādaṃ bhāveti?
 And how does a monk develop the basis of accomplishment furnished with “wish-samādhi, striving-activity”?
Chandañce bhikkhu adhipatiṃ karitvā labhati samādhiṃ, labhati cittas­sekagga­taṃ—
 If a monk, having made wish dominant, gains samādhi; gains one-pointedness of consciousness.
ayaṃ vuccati “chandasamādhi”.
 This is called “wish-samādhi”.
So anuppannānaṃ pāpakānaṃ akusalānaṃ dhammānaṃ anuppādāya chandaṃ janeti vāyamati vīriyaṃ ārabhati cittaṃ paggaṇhāti padahati, uppannānaṃ pāpakānaṃ akusalānaṃ dhammānaṃ pahānāya chandaṃ janeti vāyamati vīriyaṃ ārabhati cittaṃ paggaṇhāti padahati, anuppannānaṃ kusalānaṃ dhammānaṃ uppādāya chandaṃ janeti vāyamati vīriyaṃ ārabhati cittaṃ paggaṇhāti padahati, uppannānaṃ kusalānaṃ dhammānaṃ ṭhitiyā asammosāya bhiyyobhāvāya vepullāya bhāvanāya pāripūriyā chandaṃ janeti vāyamati vīriyaṃ ārabhati cittaṃ paggaṇhāti padahati.
 He engenders wish, makes effort, arouses energy, exerts the mind, strives for the non-arising of bad unskilful dhammas that have not arisen; engenders wish, makes effort, arouses energy, exerts the mind, strives for the abandoning of bad unskilful dhammas that have arisen; engenders wish, makes effort, arouses energy, exerts the mind, strives for the arising of skilful dhammas that have not arisen; 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.
Ime vuccanti “padhā­na­saṅ­khārā”.
 These are called “striving-activity”.
Iti ayañca chandasamādhi, ime ca padhā­na­saṅ­khārā.
 Thus this “wish-samādhi” and this “striving-activity”,
Tadekajjhaṃ abhisaññūhitvā abhi­saṅ­khipitvā chanda­samā­dhi­pa­dhā­na­saṅ­khā­rot­veva saṅkhyaṃ gacchati.
 these taken together collectively and briefly go by the name “wish-samādhi, striving-activity”.
Tattha katamo chando?
 Therein what is wish?
Yo chando chandikatā kattukamyatā kusalo dhammacchando—
 That which is wish, act of wishing, desire to do, skilful righteous wish.
ayaṃ vuccati “chando”.
 This is called wish.
Tattha katamo samādhi?
 Therein what is 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.
ayaṃ vuccati “samādhi”.
 This is called samādhi.
Tattha katamo padhā­na­saṅ­khāro?
 Therein what is “striving-activity”?
Yo cetasiko vīriyārambho nikkamo parakkamo uyyāmo vāyāmo ussāho ussoḷhī thāmo ṭhiti asi­thi­la­pa­rakka­matā anikkhit­ta­chandatā anikkhit­ta­dhuratā dhura­sam­paggāho vīriyaṃ vīriyindriyaṃ vīriyabalaṃ sammāvāyāmo—
 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, right effort.
ayaṃ vuccati “padhā­na­saṅ­khāro”.
 This is called” striving-activity”.
Iti iminā ca chandena, iminā ca samādhinā, iminā ca padhā­na­saṅ­khā­rena upeto hoti samupeto upāgato samupāgato upapanno sampanno samannāgato.
 Thus of this wish, of this samādhi and of this “striving-activity” he is possessed, well possessed, attained, well attained, endowed, well endowed, furnished.
Tena vuccati “chanda­samā­dhi­pa­dhā­na­saṅ­khā­ra­saman­nā­gato”ti.
 Therefore this is called “furnished with ‘wish-samādhi, striving-activity’”.
“Iddhī”ti.
 “Accomplishment” means:
Yā tesaṃ dhammānaṃ iddhi samiddhi ijjhanā samijjhanā lābho paṭilābho patti sampatti phusanā sacchikiriyā upasampadā.
 That which of these dhammas is accomplishment, full accomplishment, act of accomplishing, act of accomplishing fully, gaining, gaining repeatedly, acquiring, acquiring well, contacting, realization, achievement.
“Iddhipādo”ti.
 “The basis of accomplishment” means:
Tathābhūtassa vedanākkhandho, saññākkhandho, saṅ­khā­rak­khan­dho, viññā­ṇak­khan­dho.
 The aggregate of feeling, aggregate of perception, aggregate of volitional activities, aggregate of consciousness of one (in whom the accomplishments have) come to be in the aforesaid manner.
“Iddhipādaṃ bhāvetī”ti.
 “Develops the basis of accomplishment” means:
Te dhamme āsevati bhāveti bahulīkaroti.
 These dhammas he pursues, develops, repeats.
Tena vuccati “iddhipādaṃ bhāvetī”ti.
 Therefore this is called “develops the basis of accomplishment”.
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2. Vīriyiddhipāda
 1.2. Energy As The Basis Of Accomplishment
Kathañca bhikkhu vīriya­samā­dhi­pa­dhā­na­saṅ­khā­ra­saman­nā­gataṃ iddhipādaṃ bhāveti?
 And how does a monk develop the basis of accomplishment furnished with “energy-samādhi, striving-activity”?
Vīriyañce bhikkhu adhipatiṃ karitvā labhati samādhiṃ labhati cittas­sekagga­taṃ—
 If a monk, having made energy dominant, gains samādhi; gains one-pointedness of consciousness.
ayaṃ vuccati “vīriyasamādhi”.
 This is called “energy-samādhi”.
So anuppannānaṃ pāpakānaṃ akusalānaṃ dhammānaṃ anuppādāya chandaṃ janeti vāyamati vīriyaṃ ārabhati cittaṃ paggaṇhāti padahati, uppannānaṃ pāpakānaṃ akusalānaṃ dhammānaṃ pahānāya … pe …
 He engenders wish, makes effort, arouses energy, exerts the mind, strives for the non-arising of bad unskilful dhammas that have not arisen; Complete as first example.
anuppannānaṃ kusalānaṃ dhammānaṃ uppādāya … pe …
 for the abandoning of bad unskilful dhammas that have arisen; Complete as first example.
uppannānaṃ kusalānaṃ dhammānaṃ ṭhitiyā asammosāya bhiyyobhāvāya vepullāya bhāvanāya pāripūriyā chandaṃ janeti vāyamati vīriyaṃ ārabhati cittaṃ paggaṇhāti padahati.
 for the arising of skilful dhammas that have not arisen; 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.
Ime vuccanti “padhā­na­saṅ­khārā”.
 These are called “striving-activity”.
Iti ayañca vīriyasamādhi, ime ca padhā­na­saṅ­khārā; tadekajjhaṃ abhisaññūhitvā abhi­saṅ­khipitvā vīriya­samā­dhi­pa­dhā­na­saṅ­khā­rot­veva saṅkhyaṃ gacchati.
 Thus this “energy-samādhi” and this “striving-activity”, these taken together collectively and briefly go by the name “energy-samādhi, striving-activity”.
Tattha katamaṃ vīriyaṃ?
 Therein what is energy?
Yo cetasiko vīriyārambho … pe …
 That which is the arousing of mental energy, See section 220.
sammāvāyāmo—
 right effort.
idaṃ vuccati “vīriyaṃ”.
 This is called energy.
Tattha katamo samādhi?
 Therein what is 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.
ayaṃ vuccati “samādhi”.
 This is called samādhi.
Tattha katamo padhā­na­saṅ­khāro?
 Therein what is “striving-activity”?
Yo cetasiko vīriyārambho … pe …
 That which is the arousing of mental energy, See section 220.
sammāvāyāmo—
 right effort.
ayaṃ vuccati “padhā­na­saṅ­khāro”.
 This is called “striving-activity”.
Iti iminā ca vīriyena, iminā ca samādhinā, iminā ca padhā­na­saṅ­khā­rena upeto hoti … pe … samannāgato.
 Thus of this energy, of this samādhi and of this “striving-activity” he is possessed, See section 357. furnished.
Tena vuccati “vīriya­samā­dhi­pa­dhā­na­saṅ­khā­ra­saman­nā­gato”ti.
 Therefore this is called “furnished with ‘energy-samādhi, striving-activity’”.
“Iddhī”ti.
 “Accomplishment” means:
Yā tesaṃ dhammānaṃ iddhi samiddhi ijjhanā samijjhanā lābho paṭilābho patti sampatti phusanā sacchikiriyā upasampadā.
 That which of these dhammas is accomplishment, full accomplishment, act of accomplishing, act of accomplishing fully, gaining, gaining repeatedly, acquiring, acquiring well, contacting, realization, achievement.
“Iddhipādo”ti.
 “The basis of accomplishment” means:
Tathābhūtassa vedanākkhandho … pe … viññā­ṇak­khan­dho.
 The aggregate of feeling, Intermediate aggregates. aggregate of consciousness of one (in whom the accomplishments have) come to be in the aforesaid manner.
“Iddhipādaṃ bhāvetī”ti.
 “Develops the basis of accomplishment” means:
Te dhamme āsevati bhāveti bahulīkaroti.
 These dhammas he pursues, develops, repeats.
Tena vuccati “iddhipādaṃ bhāvetī”ti.
 Therefore this is called “develops the basis of accomplishment”.
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3. Cittiddhipāda
 1.3. Consciousness As The Basis Of Accomplishment
Kathañca bhikkhu citta­samā­dhi­pa­dhā­na­saṅ­khā­ra­saman­nā­gataṃ iddhipādaṃ bhāveti?
 And how does a monk develop the basis of accomplishment furnished with “consciousness-samādhi, striving-activity”?
Cittañce bhikkhu adhipatiṃ karitvā labhati samādhiṃ labhati cittas­sekagga­taṃ—
 If a monk, having made consciousness dominant, gains samādhi; gains one-pointedness of consciousness.
ayaṃ vuccati “cittasamādhi”.
 This is called “consciousness-samādhi”.
So anuppannānaṃ pāpakānaṃ akusalānaṃ dhammānaṃ anuppādāya chandaṃ janeti vāyamati vīriyaṃ ārabhati cittaṃ paggaṇhāti padahati, uppannānaṃ pāpakānaṃ akusalānaṃ dhammānaṃ pahānāya … pe …
 He engenders wish, makes effort, arouses energy, exerts the mind, strives for the non-arising of bad unskilful dhammas that have not arisen; Complete as first example.
anuppannānaṃ kusalānaṃ dhammānaṃ uppādāya … pe …
 for the abandoning of bad unskilful dhammas that have arisen; Complete as first example.
uppannānaṃ kusalānaṃ dhammānaṃ ṭhitiyā asammosāya bhiyyobhāvāya vepullāya bhāvanāya pāripūriyā chandaṃ janeti vāyamati vīriyaṃ ārabhati cittaṃ paggaṇhāti padahati.
 for the arising of skilful dhammas that have not arisen; 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.
Ime vuccanti “padhā­na­saṅ­khārā”.
 These are called “striving-activity”.
Iti ayañca cittasamādhi, ime ca padhā­na­saṅ­khārā; tadekajjhaṃ abhisaññūhitvā abhi­saṅ­khipitvā citta­samā­dhi­pa­dhā­na­saṅ­khā­rot­veva saṅkhyaṃ gacchati.
 Thus this “consciousness-samādhi” and this “striving-activity”, these taken together collectively and briefly go by the name “consciousness-samādhi, striving-activity”.
Tattha katamaṃ cittaṃ?
 Therein what is consciousness?
Yaṃ cittaṃ mano mānasaṃ … pe … tajjā­mano­viñ­ñā­ṇa­dhātu—
 That which is consciousness, mind, ideation, See section 184. and, depending on the aforesaid, mind-consciousness-element.
idaṃ vuccati “cittaṃ”.
 This is called consciousness.
Tattha katamo samādhi?
 Therein what is samādhi?
Yā cittassa ṭhiti saṇṭhiti … pe …
 That which is stability, steadfastness of consciousness, See section 220.
sammāsamādhi—
 right samādhi.
ayaṃ vuccati “samādhi”.
 This is called samādhi.
Tattha katamo padhā­na­saṅ­khāro?
 Therein what is “striving-activity”?
Yo cetasiko vīriyārambho … pe …
 That which is the arousing of mental energy, See section 220.
sammāvāyāmo—
 right effort.
ayaṃ vuccati “padhā­na­saṅ­khāro”.
 This is called “striving-activity”.
Iti iminā ca cittena, iminā ca samādhinā, iminā ca padhā­na­saṅ­khā­rena upeto hoti … pe … samannāgato.
 Thus of this consciousness, of this samādhi and of this “striving-activity” he is possessed, See section 357. furnished.
Tena vuccati “citta­samā­dhi­pa­dhā­na­saṅ­khā­ra­saman­nā­gato”ti.
 Therefore this is called “furnished with ‘consciousness-samādhi, striving-activity’”.
“Iddhī”ti.
 “Accomplishment” means:
Yā tesaṃ dhammānaṃ iddhi samiddhi ijjhanā samijjhanā lābho paṭilābho patti sampatti phusanā sacchikiriyā upasampadā.
 That which of these dhammas is accomplishment, full accomplishment, act of accomplishing, act of accomplishing fully, gaining, gaining repeatedly, acquiring, acquiring well, contacting, realization, achievement.
“Iddhipādo”ti.
 “The basis of accomplishment” means:
Tathābhūtassa vedanākkhandho … pe … viññā­ṇak­khan­dho.
 The aggregate of feeling, Intermediate aggregates. aggregate of consciousness of one (in whom the accomplishments have) come to be in the aforesaid manner.
“Iddhipādaṃ bhāvetī”ti.
 “Develops the basis of accomplishment” means:
Te dhamme āsevati bhāveti bahulīkaroti.
 These dhammas he pursues, develops, repeats.
Tena vuccati “iddhipādaṃ bhāvetī”ti.
 Therefore this is called “develops the basis of accomplishment”.
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4. Vīmaṃ­sid­dhi­pāda
 1.4. Reason As The Basis Of Accomplishment
Kathañca bhikkhu vīmaṃ­sā­samā­dhi­pa­dhā­na­saṅ­khā­ra­saman­nā­gataṃ iddhipādaṃ bhāveti?
 And how does a monk develop the basis of accomplishment furnished with “reason-samādhi, striving-activity”?
Vīmaṃsañce bhikkhu adhipatiṃ karitvā labhati samādhiṃ labhati cittas­sekagga­taṃ—
 If a monk, having made reason dominant, gains samādhi; gains one-pointedness of consciousness.
ayaṃ vuccati “vīmaṃsāsamādhi”.
 This is called “reason-samādhi”.
So anuppannānaṃ pāpakānaṃ akusalānaṃ dhammānaṃ anuppādāya chandaṃ janeti vāyamati vīriyaṃ ārabhati cittaṃ paggaṇhāti padahati, uppannānaṃ pāpakānaṃ akusalānaṃ dhammānaṃ pahānāya … pe …
 He engenders wish, makes effort, arouses energy, exerts the mind, strives for the non-arising of bad unskilful dhammas that have not arisen; Complete as first example.
anuppannānaṃ kusalānaṃ dhammānaṃ uppādāya … pe …
 for the abandoning of bad unskilful dhammas that have arisen; Complete as first example.
uppannānaṃ kusalānaṃ dhammānaṃ ṭhitiyā asammosāya bhiyyobhāvāya vepullāya bhāvanāya pāripūriyā chandaṃ janeti vāyamati vīriyaṃ ārabhati cittaṃ paggaṇhāti padahati.
 for the arising of skilful dhammas that have not arisen; 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.
Ime vuccanti “padhā­na­saṅ­khārā”.
 These are called “striving-activity”.
Iti ayañca vīmaṃsāsamādhi, ime ca padhā­na­saṅ­khārā; tadekajjhaṃ abhisaññūhitvā abhi­saṅ­khipitvā vīmaṃ­sā­samā­dhi­pa­dhā­na­saṅ­khā­rot­veva saṅkhyaṃ gacchati.
 Thus this “reason-samādhi” and this “striving-activity”, these taken together collectively and briefly go by the name “reason-samādhi, striving-activity”.
Tattha katamā vīmaṃsā?
 Therein what is reason?
Yā paññā pajānanā … pe … amoho dhammavicayo sammādiṭṭhi—
 That which is wisdom, understanding, See section 525. absence of delusion, truth investigation, right view.
ayaṃ vuccati “vīmaṃsā”.
 This is called reason.
Tattha katamo samādhi?
 Therein what is samādhi?
Yā cittassa ṭhiti saṇṭhiti … pe …
 That which is stability, steadfastness of consciousness, See section 220.
sammāsamādhi—
 right samādhi.
ayaṃ vuccati “samādhi”.
 This is called samādhi.
Tattha katamo padhā­na­saṅ­khāro?
 Therein what is “striving-activity”?
Yo cetasiko vīriyārambho … pe …
 That which is the arousing of mental energy, See section 220.
sammāvāyāmo—
 right effort.
ayaṃ vuccati “padhā­na­saṅ­khāro”.
 This is called “striving-activity”.
Iti imāya ca vīmaṃsāya, iminā ca samādhinā, iminā ca padhā­na­saṅ­khā­rena upeto hoti … pe … samannāgato.
 Thus of this reason, of this samādhi and of this “striving-activity” he is possessed, See section 357. furnished.
Tena vuccati “vīmaṃ­sā­samā­dhi­pa­dhā­na­saṅ­khā­ra­saman­nā­gato”ti.
 Therefore this is called “furnished with ‘reason-samādhi, striving-activity’”.
“Iddhī”ti.
 “Accomplishment” means:
Yā tesaṃ dhammānaṃ iddhi samiddhi ijjhanā samijjhanā lābho paṭilābho patti sampatti phusanā sacchikiriyā upasampadā.
 That which of these dhammas is accomplishment, full accomplishment, act of accomplishing, act of accomplishing fully, gaining, gaining repeatedly, acquiring, acquiring well, contacting, realization, achievement.
“Iddhipādo”ti.
 “The basis of accomplishment” means:
Tathābhūtassa vedanākkhandho, saññākkhandho, saṅ­khā­rak­khan­dho, viññā­ṇak­khan­dho.
 The aggregate of feeling, aggregate of perception, aggregate of volitional activities, aggregate of consciousness of one (in whom the accomplishments have) come to be in the aforesaid manner.
“Iddhipādaṃ bhāvetī”ti.
 “Develops the basis of accomplishment” means:
Te dhamme āsevati bhāveti bahulīkaroti.
 These dhammas he pursues, develops, repeats.
Tena vuccati “iddhipādaṃ bhāvetī”ti.
 Therefore this is called “develops the basis of accomplishment”.
Suttan­ta­bhājanī­yaṃ.
 (Here Ends) Analysis According To The Discourses

9.2 - Analysis According To Abhidhamma






9
2 Abhi­dham­ma­bhājanīya
 2. Analysis According To Abhidhamma
Cattāro iddhipādā—
 The four sense-bases of accomplishment.
idha bhikkhu chanda­samā­dhi­pa­dhā­na­saṅ­khā­ra­saman­nā­gataṃ iddhipādaṃ bhāveti, vīriya­samā­dhi­pa­dhā­na­saṅ­khā­ra­saman­nā­gataṃ iddhipādaṃ bhāveti, citta­samā­dhi­pa­dhā­na­saṅ­khā­ra­saman­nā­gataṃ iddhipādaṃ bhāveti, vīmaṃ­sā­samā­dhi­pa­dhā­na­saṅ­khā­ra­saman­nā­gataṃ iddhipādaṃ bhāveti.
 Herein a monk develops the basis of accomplishment furnished with “wish-samādhi, striving-activity”; develops the basis of accomplishment furnished with “energy-samādhi, striving-activity”; develops the basis of accomplishment furnished with “consciousness-samādhi, striving-activity”; develops the basis of accomplishment furnished with “reason-samādhi, striving-activity”.
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1. Chandiddhipāda
 2.1. Wish As The Basis Of Accomplishment
Kathañca bhikkhu chanda­samā­dhi­pa­dhā­na­saṅ­khā­ra­saman­nā­gataṃ iddhipādaṃ bhāveti?
 And how does a monk develop the basis of accomplishment furnished with “wish-samādhi, striving-activity”?
Idha bhikkhu yasmiṃ samaye lokuttaraṃ jhānaṃ bhāveti niyyānikaṃ apacayagāmiṃ diṭṭhigatānaṃ pahānāya paṭhamāya bhūmiyā pattiyā vivicceva kāmehi … pe … paṭhamaṃ jhānaṃ upasampajja viharati duk­kha­paṭi­padaṃ dandhābhiññaṃ,
 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;
tasmiṃ samaye chanda­samā­dhi­pa­dhā­na­saṅ­khā­ra­saman­nā­gataṃ iddhipādaṃ bhāveti.
 at that time he develops the basis of accomplishment furnished with “wish-samādhi, striving-activity”.
Tattha katamo chando?
 Therein what is wish?
Yo chando chandikatā kattukamyatā kusalo dhammacchando—
 That which is wish, act of wishing, desire to do, skilful righteous wish.
ayaṃ vuccati “chando”.
 This is called wish.
Tattha katamo samādhi?
 Therein what is samādhi?
Yā cittassa ṭhiti saṇṭhiti … pe …
 That which is stability, steadfastness of consciousness, See section 220.
sammāsamādhi samā­dhi­sam­boj­jhaṅgo maggaṅgaṃ magga­pariyā­pannaṃ—
 right samādhi, samādhi-awakening-factor, path constituent, included in the path.
ayaṃ vuccati “samādhi”.
 This is called samādhi.
Tattha katamo padhā­na­saṅ­khāro?
 Therein what is “striving-activity”?
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 “padhā­na­saṅ­khāro”.
 This is called “striving- activity”.
Iti iminā ca chandena, iminā ca samādhinā, iminā ca padhā­na­saṅ­khā­rena upeto hoti … pe … samannāgato.
 Thus of this wish, of this samādhi and of this “striving-activity” he is possessed, See section 357. furnished.
Tena vuccati “chanda­samā­dhi­pa­dhā­na­saṅ­khā­ra­saman­nā­gato”ti.
 Therefore this is called “furnished with “wish-samādhi, striving-activity””.
“Iddhī”ti.
 “Accomplishment” means:
Yā tesaṃ dhammānaṃ iddhi samiddhi ijjhanā samijjhanā lābho paṭilābho patti sampatti phusanā sacchikiriyā upasampadā.
 That which of these dhammas is accomplishment, full accomplishment, act of accomplishing, act of accomplishing fully, gaining, gaining repeatedly, acquiring, acquiring well, contacting, realization, achievement.
“Iddhipādo”ti.
 “The basis of accomplishment” means:
Tathābhūtassa phasso … pe …
 The contact, See Dhammasaṅgaṇī section 277.
paggāho avikkhepo.
 exertion, non-wavering of one (in whom the accomplishments have) come to be in the aforesaid manner.
“Iddhipādaṃ bhāvetī”ti.
 “Develops the basis of accomplishment” means:
Te dhamme āsevati bhāveti bahulīkaroti.
 These dhammas he pursues, develops, repeats.
Tena vuccati “iddhipādaṃ bhāvetī”ti.
 Therefore this is called “develops the basis of accomplishment”.
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2. Vīriyiddhipāda
 2.2. Energy As The Basis Of Accomplishment
Kathañca bhikkhu vīriya­samā­dhi­pa­dhā­na­saṅ­khā­ra­saman­nā­gataṃ iddhipādaṃ bhāveti?
 And how does a monk develop the basis of accomplishment furnished with “energy-samādhi, striving-activity”?
Idha bhikkhu yasmiṃ samaye lokuttaraṃ jhānaṃ bhāveti niyyānikaṃ apacayagāmiṃ diṭṭhigatānaṃ pahānāya paṭhamāya bhūmiyā pattiyā vivicceva kāmehi … pe … paṭhamaṃ jhānaṃ upasampajja viharati duk­kha­paṭi­padaṃ dandhābhiññaṃ,
 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;
tasmiṃ samaye vīriya­samā­dhi­pa­dhā­na­saṅ­khā­ra­saman­nā­gataṃ iddhipādaṃ bhāveti.
 at that time he develops the basis of accomplishment furnished with “energy-samādhi, striving-activity”.
Tattha katamaṃ vīriyaṃ?
 Therein what is energy?
Yo cetasiko vīriyārambho … pe …
 That which is the arousing of mental energy, See section 220.
sammāvāyāmo vīriya­sam­boj­jhaṅgo maggaṅgaṃ magga­pariyā­pannaṃ—
 right effort, energy -awakening-factor, path constituent, included in the path.
idaṃ vuccati “vīriyaṃ”.
 This is called energy.
Tattha katamo samādhi?
 Therein what is samādhi?
Yā cittassa ṭhiti saṇṭhiti … pe …
 That which is stability, steadfastness of consciousness, See section 220.
sammāsamādhi samā­dhi­sam­boj­jhaṅgo maggaṅgaṃ magga­pariyā­pannaṃ—
 right samādhi, samādhi-awakening-factor, path constituent, included in the path.
ayaṃ vuccati “samādhi”.
 This is called samādhi.
Tattha katamo padhā­na­saṅ­khāro?
 Therein what is “striving-activity”?
Yo cetasiko vīriyārambho … pe …
 That which is the arousing of mental energy, See section 220.
sammāvāyāmo vīriya­sam­boj­jhaṅgo maggaṅgaṃ magga­pariyā­pannaṃ—
 right effort, energy-awakening-factor, path constituent, included in the path.
ayaṃ vuccati “padhā­na­saṅ­khāro”.
 This is called “striving-activity”.
Iti iminā ca vīriyena, iminā ca samādhinā, iminā ca padhā­na­saṅ­khā­rena upeto hoti … pe … samannāgato.
 Thus of this energy, of this samādhi and of this “striving-activity” he is possessed, See section 357. furnished.
Tena vuccati “vīriya­samā­dhi­pa­dhā­na­saṅ­khā­ra­saman­nā­gato”ti.
 Therefore this is called “furnished with ‘energy-samādhi, striving-activity’”
“Iddhī”ti.
 “Accomplishment” means:
Yā tesaṃ dhammānaṃ iddhi samiddhi ijjhanā samijjhanā lābho paṭilābho patti sampatti phusanā sacchikiriyā upasampadā.
 That which of these dhammas is accomplishment, full ccomplishment, act of accomplishing, act of accomplishing fully, gaining, gaining repeatedly, acquiring, acquiring well, contacting, realization, achievement.
“Iddhipādo”ti.
 “The basis of accomplishment” means:
Tathābhūtassa phasso … pe …
 The contact, See Dhammasaṅgaṇī section 277.
paggāho avikkhepo.
 exertion, non-wavering of one (in whom the accomplishments have) come to be in the aforesaid manner.
“Iddhipādaṃ bhāvetī”ti.
 “Develops the basis of accomplishment” means:
Te dhamme āsevati bhāveti bahulīkaroti.
 These dhammas he pursues, develops, repeats.
Tena vuccati “iddhipādaṃ bhāvetī”ti.
 Therefore this is called “develops the basis of accomplishment”.
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3. Cittiddhipāda
 2.3. Consciousness As The Basis Of Accomplishment
Kathañca bhikkhu citta­samā­dhi­pa­dhā­na­saṅ­khā­ra­saman­nā­gataṃ iddhipādaṃ bhāveti?
 And how does a monk develop the basis of accomplishment furnished with “consciousness-samādhi, striving-activity”?
Idha bhikkhu yasmiṃ samaye lokuttaraṃ jhānaṃ bhāveti niyyānikaṃ apacayagāmiṃ diṭṭhigatānaṃ pahānāya paṭhamāya bhūmiyā pattiyā vivicceva kāmehi … pe … paṭhamaṃ jhānaṃ upasampajja viharati duk­kha­paṭi­padaṃ dandhābhiññaṃ,
 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;
tasmiṃ samaye citta­samā­dhi­pa­dhā­na­saṅ­khā­ra­saman­nā­gataṃ iddhipādaṃ bhāveti.
 at that time he develops the basis of accomplishment furnished with “consciousness-samādhi, striving-activity”.
Tattha katamaṃ cittaṃ?
 Therein what is consciousness?
Yaṃ cittaṃ mano mānasaṃ … pe …
 That which is consciousness, mind, ideation, See section 184.
tajjā­mano­viñ­ñā­ṇa­dhātu—
 and, depending on the aforesaid, mind-consciousness-element.
idaṃ vuccati “cittaṃ”.
 This is called consciousness.
Tattha katamo samādhi?
 Therein what is samādhi?
Yā cittassa ṭhiti saṇṭhiti … pe … sammāsamādhi samā­dhi­sam­boj­jhaṅgo maggaṅgaṃ magga­pariyā­pannaṃ—
 That which is stability, steadfastness of consciousness, See section 220. right samādhi, samādhi-awakening-factor, path constituent, included in the path.
ayaṃ vuccati “samādhi”.
 This is called samādhi.
Tattha katamo padhā­na­saṅ­khāro?
 Therein what is “striving-activity”?
Yo cetasiko vīriyārambho … pe …
 That which is the arousing of mental energy, See section 220.
sammāvāyāmo vīriya­sam­boj­jhaṅgo maggaṅgaṃ magga­pariyā­pannaṃ—
 right effort, energy-awakening-factor, path constituent, included in the path.
ayaṃ vuccati “padhā­na­saṅ­khāro”.
 This is called “striving-activity”.
Iti iminā ca cittena, iminā ca samādhinā, iminā ca padhā­na­saṅ­khā­rena upeto hoti … pe … samannāgato.
 Thus of this consciousness, of this samādhi and of this “striving-activity” he is possessed, See section 357. furnished.
Tena vuccati “citta­samā­dhi­pa­dhā­na­saṅ­khā­ra­saman­nā­gato”ti.
 Therefore this is called “furnished with ‘consciousness-samādhi, striving-activity’”.
“Iddhī”ti.
 “Accomplishment” means:
Yā tesaṃ dhammānaṃ iddhi samiddhi ijjhanā samijjhanā lābho paṭilābho patti sampatti phusanā sacchikiriyā upasampadā.
 That which of these dhammas is accomplishment, full accomplishment, act of accomplishing, act of accomplishing fully, gaining, gaining repeatedly, acquiring, acquiring well, contacting, realization, achievement.
“Iddhipādo”ti.
 “The basis of accomplishment” means:
Tathābhūtassa phasso … pe …
 The contact, See Dhammasaṅgaṇī section 277.
paggāho avikkhepo.
 exertion, non-wavering of one (in whom the accomplishments have) come to be in the aforesaid manner.
“Iddhipādaṃ bhāvetī”ti.
 “Develops the basis of accomplishment” means:
Te dhamme āsevati bhāveti bahulīkaroti.
 These dhammas he pursues, develops, repeats.
Tena vuccati “iddhipādaṃ bhāvetī”ti.
 Therefore this is called “develops the basis of accomplishment”.
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4. Vīmaṃ­sid­dhi­pāda
 2.4. Reason As The Basis Of Accomplishment
Kathañca bhikkhu vīmaṃ­sā­samā­dhi­pa­dhā­na­saṅ­khā­ra­saman­nā­gataṃ iddhipādaṃ bhāveti?
 And how does a monk develop the basis of accomplishment furnished with “reason-samādhi, striving-activity”?
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,
 attains and dwells in the first jhāna that is hard practice and knowledge slowly acquired;
tasmiṃ samaye vīmaṃ­sā­samā­dhi­pa­dhā­na­saṅ­khā­ra­saman­nā­gataṃ iddhipādaṃ bhāveti.
 at that time he develops the basis of accomplishment furnished with “reason-samādhi, striving-activity”.
Tattha katamā vīmaṃsā?
 Therein what is reason?
Yā paññā pajānanā … pe …
 That which is wisdom, understanding, See section 525.
amoho dhammavicayo sammādiṭṭhi dhamma­vicaya­sam­boj­jhaṅgo maggaṅgaṃ magga­pariyā­pannaṃ—
 absence of delusion, truth investigation, right view, truth investigation-awakening-factor, path constituent, included in the path.
ayaṃ vuccati “vīmaṃsā”.
 This is called reason.
Tattha katamo samādhi?
 Therein what is samādhi?
Yā cittassa ṭhiti saṇṭhiti … pe …
 That which is stability, steadfastness of consciousness, See section 220.
sammāsamādhi samā­dhi­sam­boj­jhaṅgo maggaṅgaṃ magga­pariyā­pannaṃ—
 right samādhi, samādhi-awakening-factor, path constituent, included in the path.
ayaṃ vuccati “samādhi”.
 This is called samādhi.
Tattha katamo padhā­na­saṅ­khāro?
 Therein what is “striving-activity”?
Yo cetasiko vīriyārambho … pe …
 That which is the arousing of mental energy, See section 220.
sammāvāyāmo vīriya­sam­boj­jhaṅgo maggaṅgaṃ magga­pariyā­pannaṃ—
 right effort, energy-awakening-factor, path constituent, included in the path.
ayaṃ vuccati “padhā­na­saṅ­khāro”.
 This is called “striving-activity”.
Iti imāya ca vīmaṃsāya, iminā ca samādhinā, iminā ca padhā­na­saṅ­khā­rena upeto hoti samupeto upāgato samupāgato upapanno sampanno samannāgato.
 Thus of this reason, of this samādhi and of this “striving-activity” he is possessed, well possessed, attained, well attained, endowed, well endowed, furnished.
Tena vuccati “vīmaṃ­sā­samā­dhi­pa­dhā­na­saṅ­khā­ra­saman­nā­gato”ti
 Therefore this is called “furnished with ‘reason-samādhi, striving-activity’”.
“Iddhī”ti.
 “Accomplishment” means:
Yā tesaṃ dhammānaṃ iddhi samiddhi ijjhanā samijjhanā lābho paṭilābho patti sampatti phusanā sacchikiriyā upasampadā.
 That which of these dhammas is accomplishment, full accomplishment, act of accomplishing, act of accomplishing fully, gaining, gaining repeatedly, acquiring, acquiring well, contacting, realization, achievement.
“Iddhipādo”ti.
 “The basis of accomplishment” means:
Tathābhūtassa phasso … pe …
 The contact, See Dhammasaṅgaṇī section 277.
paggāho avikkhepo.
 exertion, non-wavering of one (in whom the accomplishments have) come to be in the aforesaid manner.
“Iddhipādaṃ bhāvetī”ti.
 “Develops the basis of accomplishment” means:
Te dhamme āsevati bhāveti bahulīkaroti.
 These dhammas he pursues, develops, repeats.
Tena vuccati “iddhipādaṃ bhāvetī”ti.
 Therefore this is called “develops the basis of accomplishment”.
Cattāro iddhipādā—
 The four sense-bases of accomplishment are:
chandiddhipādo, vīriyiddhipādo, cittiddhipādo, vīmaṃ­sid­dhi­pādo.
 Wish as the basis of accomplishment, energy as the basis of accomplishment, consciousness as the basis of accomplishment, reason as the basis of accomplishment.
Tattha katamo chandiddhipādo?
 Therein what is wish as the basis of accomplishment?
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,
 attains and dwells in the first jhāna that is hard practice and knowledge slowly acquired;
yo tasmiṃ samaye chando chandikatā kattukamyatā kusalo dhammacchando—
 that which at that time is wish, act of wishing, desire to do, skilful righteous wish.
ayaṃ vuccati “chandiddhipādo”.
 This is called wish as the basis of accomplishment.
Avasesā dhammā chan­diddhi­pāda­sam­payuttā.
 (As also are) The remaining dhammas associated with wish as the basis of accomplishment.
Tattha katamo vīriyiddhipādo?
 Therein what is energy as the basis of accomplishment?
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, yo tasmiṃ samaye cetasiko vīriyārambho … pe …
 attains and dwells in the first jhāna that is hard practice and knowledge slowly acquired; that which at that time is the arousing of mental energy, See section 220.
sammāvāyāmo vīriya­sam­boj­jhaṅgo maggaṅgaṃ magga­pariyā­pannaṃ—
 right effort, energy-awakening-factor, path constituent, included in the path.
ayaṃ vuccati “vīriyiddhipādo”.
 This is called energy as the basis of accomplishment.
Avasesā dhammā vīri­yiddhi­pāda­sam­payuttā.
 (As also are) The remaining dhammas associated with energy as the basis of accomplishment.
Tattha katamo cittiddhipādo?
 Therein what is consciousness as the basis of accomplishment?
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,
 attains and dwells in the first jhāna that is hard practice and knowledge slowlyac quired;
yaṃ tasmiṃ samaye cittaṃ mano mānasaṃ … pe … tajjā­mano­viñ­ñā­ṇa­dhātu—
 that which at that time is consciousness, mind, ideation, See section 184. and, depending on the aforesaid, mind-consciousness-element.
ayaṃ vuccati “cittiddhipādo”.
 This is called consciousness as the basis of accomplishment.
Avasesā dhammā cit­tiddhi­pāda­sam­payuttā.
 (As also are) The remaining dhammas associated with consciousness as the basis of accomplishment.
Tattha katamo vīmaṃ­sid­dhi­pādo?
 Therein what is reason as the basis of accomplishment?
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, yā tasmiṃ samaye paññā pajānanā … pe …
 attains and dwells in the first jhāna that is hard practice and knowledge slowly acquired; that which at that time is wisdom, understanding, See section 525.
amoho dhammavicayo sammādiṭṭhi dhamma­vicaya­sam­boj­jhaṅgo maggaṅgaṃ magga­pariyā­pannaṃ—
 absence of delusion, truth investigation, right view, truth investigation-awakening-factor, path constituent, included in the path.
ayaṃ vuccati “vīmaṃ­sid­dhi­pādo”.
 This is called reason as the basis of accomplishment.
Avasesā dhammā vīmaṃ­siddhi­pāda­sam­payuttā.
 (As also are) The remaining dhammas associated with reason as the basis of accomplishment.
Abhi­dham­ma­bhājanī­yaṃ.
 (Here Ends) Analysis According To Abhidhamma

9.3 – Interrogation


---
 9
3 Pañhāpucchaka
 3. Interrogation
Cattāro iddhipādā—
 The four sense-bases of accomplishment.
idha bhikkhu chanda­samā­dhi­pa­dhā­na­saṅ­khā­ra­saman­nā­gataṃ iddhipādaṃ bhāveti, vīriyasamādhi … pe …
 Herein a monk develops the basis of accomplishment furnished with “wish-samādhi, striving-activity”; “energy-samādhi”; Complete as final example.
cittasamādhi … pe …
 “consciousness-samādhi”; Complete as final example.
vīmaṃ­sā­samā­dhi­pa­dhā­na­saṅ­khā­ra­saman­nā­gataṃ iddhipādaṃ bhāveti.
 develops the basis of accomplishment furnished with “reason-samādhi, striving-activity”.
Catunnaṃ iddhipādānaṃ kati kusalā, kati akusalā, kati abyākatā
 Of the four sense-bases of accomplishment 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
 9
1. Tika
 3.1. The Triplets
Kusalāyeva.
 (The four sense-bases of accomplishment) Are only skilful.
(1)
 Sometimes are associated with pleasant feeling; sometimes are associated
with neither-painful-nor-pleasant feeling.
Siyā sukhāya vedanāya sampayuttā, siyā aduk­kha­ma­su­khāya vedanāya sampayuttā.
 Are productive of resultant.
(2)
 Are not grasped (by craving and false view), are not objects of the graspings.
Are not corrupt, are not objects of the corruptions.
Vipā­ka­dham­ma­dhammā.
 Sometimes are accompanied by directed-thought, accompanied by evaluation; sometimes are without directed-thought, evaluation only; sometimes are without directed-thought, without evaluation.
(3)
 Sometimes are accompanied by rapture; sometimes are accompanied by pleasure; sometimes are accompanied by indifference.
Are not to be abandoned either by the first path or by the subsequent paths.
Anupādin­na­anupā­dā­niyā.
 Have no roots to be abandoned either by the first path or by the subsequent paths.
(4)
 Are dispersive (of continuing rebirth and death).
Are of the seven supramundane stages.
Asaṃ­kiliṭ­ṭha­asaṃ­ki­lesikā.
 Are immeasurable.
(5)
 Have immeasurable object.
Are superior.
Siyā savitak­ka­savi­cārā, siyā avitak­ka­vicāra­mattā, siyā avitak­ka­avi­cārā.
 Are right (dhammas with) fixed (resultant time).
(6)
 Do not have path as their object; have path as their cause; do not have path as their dominating factor.
Sometimes are risen; sometimes are not risen; should not be said to be, bound to arise.
Siyā pītisahagatā, siyā sukhasahagatā, siyā upekkhā­saha­gatā.
 Sometimes are past; sometimes are future; sometimes are present.
(7)
 Should not be said to have either, past object, future object or present object.
Sometimes are internal; sometimes are external; sometimes are both internal and external.
Neva dassanena na bhāvanāya pahātabbā.
 Have external object.
(8)
 Are not visible, are not impingent.
Neva dassanena na bhāvanāya pahātab­ba­hetukā.
 9
(9)
 3.2.
The Couplets
Apacayagāmino.
(10)
 Reason as the basis of accomplishment is root.
Three sense-bases of accomplishment are not roots.
Sekkhā.
 (The four sense-bases of accomplishment) Are accompanied by roots.
(11)
 Are associated with roots.
Reason as the basis of accomplishment is root also accompanied by root.
Appamāṇā.
 Three sense-bases of accomplishment should not be said to be, roots also accompanied by roots; (they) are accompanied by roots but are not roots.
(12)
 Reason as the basis of accomplishment is root also associated with root.
Three sense-bases of accomplishment should not be said to be, roots also associated with roots; (they) are associated with roots but are not roots.
Appa­māṇā­rammaṇā.
 Three sense-bases of accomplishment are not roots, are accompanied by roots.
(13)
 Reason as the basis of accomplishment should not be said to be, not root, accompanied by root or not root, not accompanied by root.
(The four sense-bases of accomplishment) Are with cause.
Paṇītā.
 Are conditioned.
(14)
 Are not visible.
Are not impingent.
Sammattaniyatā.
 Are not material.
(15)
 Are supramundane.
Are cognizable by one way; are not
Na maggārammaṇā, maggahetukā, na maggādhipatino.
 cognizable by another way.
(16)
 Are not defilements.
Are not objects of the defilements.
Siyā uppannā, siyā anuppannā, na vattabbā uppādinoti.
 Are not associated with the defilements.
(17)
 Should not be said to be, defilements also objects of the defilements or objects of the defilements but are not defilements.
Should not be said to be, defilements also associated with the defilements or associated with the defilements but are not defilements.
Siyā atītā, siyā anāgatā, siyā paccuppannā.
 Are not associated with the defilements, are not objects of the defilements.
(18)
Na vattabbā atī­tā­ramma­ṇā­tipi, anāga­tā­ramma­ṇā­tipi, ­pac­cup­pan­nā­rammaṇā­tipi.
 (The four sense-bases of accomplishment) Are not fetters.
(19)
 Complete as for defilements in previous section.
Are not ties.
Siyā ajjhattā, siyā bahiddhā, siyā ajjhat­ta­bahid­dhā.
 Complete as for defilements in previous section.
(20)
 Are not floods.
Complete as for defilements in previous section.
Bahid­dhā­rammaṇā.
 Are not bonds.
(21)
 Complete as for defilements in previous section.
Are not hindrances.
Ani­dassa­na­ap­paṭi­ghā.
 Complete as for defilements in previous section.
(22)
 Are not perversions.
3
 Complete as for defilements in previous section.
2. 3.
 Have objects.
2 Duka
 Three sense-bases of accomplishment are not consciousness.
3
 Consciousness as basis of accomplishment is consciousness.
2.1.
 Three sense-bases of accomplishment are volitional activities.
Hetugocchaka
 Consciousness as the basis of accomplishment is not mental concomitant.
Three sense-bases of accomplishment are associated with consciousness.
Vīmaṃ­sid­dhi­pādo hetu, tayo iddhipādā na hetū.
 Consciousness as the basis of accomplishment should not be said to be, associated with consciousness or not associated with consciousness.
Sahetukā.
 Three sense-bases of accomplishment are conjoined with consciousness.
Hetusampayuttā.
 Consciousness as the basis of accomplishment should not be said to be, conjoined with consciousness or not conjoined with consciousness.
Vīmaṃ­sid­dhi­pādo hetu ceva sahetuko ca, tayo iddhipādā na vattabbā “hetū ceva sahetukā cā”ti, sahetukā ceva na ca hetū.
 Three sense-bases of accomplishment are generated by consciousness.
Vīmaṃ­sid­dhi­pādo hetu ceva hetusampayutto ca, tayo iddhipādā na vattabbā “hetū ceva hetusampayuttā cā”ti, hetusampayuttā ceva na ca hetū.
 Consciousness as the basis of accomplishment is not generated by consciousness.
Tayo iddhipādā na hetū sahetukā, vīmaṃ­sid­dhi­pādo na vattabbo “na hetu sahetuko”tipi, “na hetu ahetuko”tipi.
 Three sense-bases of accomplishment are co-existent with consciousness.
Consciousness as the basis of accomplishment is not co-existent with consciousness.
9
 Three sense-bases of accomplishment accompany consciousness.
3.2.
 Consciousness as the basis of accomplishment does not accompany consciousness.
2-- Cūḷantara­dukādi
 Three sense-bases of accomplishment are conjoined with, generated by consciousness.
Consciousness as the basis of accomplishment is not conjoined with, not generated by consciousness.
Sappaccayā.
 Three sense-bases of accomplishment are conjoined with, generated by, co-existent with consciousness.
Saṅkhatā.
 Consciousness as the basis of accomplishment is not conjoined with, not generated by, not co-existent with consciousness.
Anidassanā.
 Three sense-bases of accomplishment are conjoined with, generated by, accompany consciousness.
Appaṭighā.
 Consciousness as the basis of accomplishment is not conjoined with, not generated by, does not accompany consciousness.
Arūpā.
Lokuttarā.
Kenaci viññeyyā, kenaci na viññeyyā.
 Three sense-bases of accomplishment are external.
No āsavā.
 Consciousness as the basis of accomplishment is internal.
Anāsavā.
 (The four sense-bases of accomplishment) Are not derived.
Āsava­vippa­yuttā.
 Are not grasped.
Na vattabbā āsavā ceva sāsavā cātipi, sāsavā ceva no ca āsavātipi.
 Are not graspings.
Na vattabbā āsavā ceva āsava­sam­payuttā cātipi, āsava­sam­payuttā ceva no ca āsavātipi.
 Complete as for defilements in earlier section.
Āsava­vippa­yuttā­a­nāsavā.
 Are not corruptions.
Complete as for defilements in earlier section.
Are not to be abandoned by the first path.
No saṃyojanā … pe … no ganthā … pe … no oghā … pe … no yogā … pe … no nīvaraṇā … pe … no parāmāsā … pe … sārammaṇā.
 Are not to be abandoned by the subsequent paths.
Tayo iddhipādā no cittā, cittiddhipādo cittaṃ.
 Have no roots to be abandoned by the first path.
Tayo iddhipādā cetasikā, cittiddhipādo acetasiko.
 Have no roots to be abandoned by the subsequent paths.
Tayo iddhipādā citta­sam­payuttā, cittiddhipādo na vattabbo “cittena sampayutto”tipi, “cittena vippayutto”tipi.
 Sometimes are accompanied by directed-thought; sometimes are without directed-thought.
Tayo iddhipādā cittasaṃsaṭṭhā, cittiddhipādo na vattabbo “cittena saṃsaṭṭho”tipi, “cittena visaṃsaṭṭho”tipi.
Tayo iddhipādā citta­sa­muṭṭhānā, cittiddhipādo no citta­sa­muṭṭhāno.
 Sometimes are accompanied by evaluation; sometimes are without evaluation.
Tayo iddhipādā cittasahabhuno, cittiddhipādo no cittasahabhū.
 Sometimes are with rapture; sometimes are without rapture.
Tayo iddhipādā cit­tānupa­rivat­tino, cittiddhipādo no cit­tānupa­rivatti.
 Sometimes are accompanied by rapture; sometimes are not accompanied by rapture.
Tayo iddhipādā cit­ta­saṃsaṭ­ṭha­sa­muṭṭhānā, cittiddhipādo no cit­ta­saṃsaṭ­ṭha­sa­muṭṭhāno.
 Sometimes are accompanied by pleasure; sometimes are not accompanied by pleasure.
Tayo iddhipādā citta­saṃsaṭ­ṭha­sa­muṭṭhā­na­saha­bhuno, cittiddhipādo no citta­saṃsaṭ­ṭha­sa­muṭṭhā­na­saha­bhū.
 Sometimes are accompanied by indifference; sometimes are not accompanied by indifference.
Tayo iddhipādā cit­ta­saṃsaṭ­ṭha­sa­muṭṭhā­nānupa­rivat­tino, cittiddhipādo no citta­saṃsaṭ­ṭha­sa­muṭṭhā­nā­nupari­vatti.
 Are not characteristic of the plane of desire.
Tayo iddhipādā bāhirā, cittiddhipādo ajjhattiko.
 Are not characteristic of the plane of form.
Are not characteristic of the formless plane.
9
 Are not included (i.
3.2.
 e. are supramundane).
11-- Upādā­na­goc­cha­kādi
 Tend to release.
Are of fixed (resultant time).
No upādā.
 Are not surpassable.
Anupādinnā.
 Are without cause of bewailing.
No upādānā … pe … no kilesā … pe … na dassanena pahātabbā.
Na bhāvanāya pahātabbā.
Na dassanena pahātab­ba­hetukā.
 (Here Ends) Interrogation
Na bhāvanāya pahātab­ba­hetukā.
Siyā savitakkā, siyā avitakkā.
 Analysis Of The Basis Of Accomplishment Is Ended
Siyā savicārā, siyā avicārā.
Siyā sappītikā, siyā appītikā.
Siyā pītisahagatā, siyā na pītisahagatā.
Siyā sukhasahagatā, siyā na sukhasahagatā.
Siyā upekkhā­saha­gatā, siyā na upekkhā­saha­gatā.
Na kāmāvacarā.
Na rūpāvacarā.
Na arūpāvacarā.
Apariyāpannā.
Niyyānikā.
Niyatā.
Anuttarā.
Araṇāti.
Pañhāpucchakaṃ.
Iddhi­pāda­vibhaṅgo niṭṭhito.

10 – Boj­jhaṅ­ga­-vibhaṅga: awakening factor analysis



Vibhaṅga
 The Book of Analysis
Boj­jhaṅ­ga­vibhaṅga
 10. Analysis Of The Awakening Factors

10.1 - Analysis According To Suttas


Vibhaṅga
 The Book of Analysis
Boj­jhaṅ­ga­vibhaṅga
 10. Analysis Of The Awakening Factors
1. Suttan­ta­bhājanīya
 10.1. Analysis According To The Discourses

10.1.1 - (7sb in causal sequence)

7sb☀️ causal sequence very close to EBT SN 46.3

Satta bojjhaṅgā—sati­sam­boj­jhaṅgo, dhamma­vicaya­sam­boj­jhaṅgo, vīriya­sam­boj­jhaṅgo, pīti­sam­boj­jhaṅgo, passad­dhi­sam­boj­jhaṅgo, samā­dhi­sam­boj­jhaṅgo, upekkhā­sam­boj­jhaṅgo.
 The seven awakening factors are: Mindfulness-awakening-factor, truth investigation-awakening-factor, energy-awakening-factor, rapture-awakening-factor, calmness-awakening-factor, samādhi-awakening-factor, equanimity-awakening-factor.

10.1.1.1 - \xED\xA0\xBD\xED\xB0\x98 Sati-sam-bojjh-aṅga


Tattha katamo sati­sam­boj­jhaṅgo? Idha bhikkhu satimā hoti paramena satinepakkena samannāgato, cirakatampi cirabhāsitampi saritā hoti anussaritā—ayaṃ vuccati “sati­sam­boj­jhaṅgo”. (1)
 Therein what is mindfulness-awakening-factor? Herein a monk is mindful, furnished with excellent mindfulness-penetration, he remembers, remembers constantly, what has long been done and long been said (concerning release). This is called mindfulness-awakening-factor. (1)

10.1.1.2 - \xED\xA0\xBD\xED\xB2\xAD\xED\xA0\xBD\xED\xB5\xB5️ Dhamma-vicaya-sam-bojjh-aṅga


So tathā sato viharanto taṃ dhammaṃ paññāya pavicinati pavicarati pari­vīmaṃ­samā­pajjati—ayaṃ vuccati “dhamma­vicaya­sam­boj­jhaṅgo”. (2)
 He, dwelling mindful in the above manner, searches, investigates and reasons out thoroughly that same thing with wisdom. This is called truth investigation-awakening-factor. (2)

10.1.1.3 - \xED\xA0\xBC\xED\xBF\xB9 vīriya-sam-bojjh-aṅga


Tassa taṃ dhammaṃ paññāya pavicinato pavicarato pari­vīmaṃ­samā­pajjato āraddhaṃ hoti vīriyaṃ asallīnaṃ—ayaṃ vuccati “vīriya­sam­boj­jhaṅgo”. (3)
 The energy of his searching, investigating and reasoning out thoroughly that same thing with wisdom, is strenuous, unshrinking. This is called energy-awakening-factor. (3)

10.1.1.4 - \xED\xA0\xBD\xED\xB8\x81 Pīti-sam-bojjh-aṅga


Ārad­dha­vīriyassa uppajjati pīti nirāmisā—ayaṃ vuccati “pīti­sam­boj­jhaṅgo”. (4)
 For him of strenuous energy there arises rapture that is not worldly. This is called rapture-awakening-factor. (4)

10.1.1.5 - \xED\xA0\xBC\xED\xBC\x8A Passaddhi-sam-bojjh-aṅga


Pīti-manassa kāyo-pi passambhati,
 (For him of) en-raptured-mind, the body becomes pacified,
cittam-pi passambhati—
 mind-also becomes-pacified.
ayaṃ vuccati “passaddhi-sam-bojjhaṅgo”. (5)
 This is called pacification-awakening-factor. (5)

10.1.1.6 - \xED\xA0\xBC\xED\xBC\x84 samādhi-sam-bojjh-aṅga


Passad­dha-­kāyassa sukhino
 (For him of) pacified-body, (he is in) pleasure,
cittaṃ samādhiyati—
 mind (enters) samādhi-
ayaṃ vuccati “samā­dhi-­sam­boj­jhaṅgo”. (6)
 This is called samādhi-awakening-factor. (6)

10.1.1.7 - \xED\xA0\xBD\xED\xBB\x86\xED\xA0\xBD\xED\xB1\x81 Upekkhā-sam-bojjh-aṅga


So tathā samāhitaṃ cittaṃ
 He, having mind in samādhi,
sādhukaṃ ajjh-upekkhitā hoti—
 thoroughly looks-upon [his samādhi mind].
ayaṃ vuccati “upekkhā­-sam­-boj­jhaṅgo”. (7)
 This is called equanimous-observation-awakening-factor. (7)

10.1.2 - (7sb combined with some 4sp elements and SN 46.1)

7sb☀️ combined with some 4sp🐘 elements and SN 46.1

Satta bojjhaṅgā—sati­sam­boj­jhaṅgo, dhamma­vicaya­sam­boj­jhaṅgo,
 The seven awakening factors are: Mindfulness-awakening-factor, truth investigation-awakening-factor,
vīriya­sam­boj­jhaṅgo, pīti­sam­boj­jhaṅgo, passad­dhi­sam­boj­jhaṅgo, samā­dhi­sam­boj­jhaṅgo, upekkhā­sam­boj­jhaṅgo.
 energy-awakening-factor, rapture-awakening-factor, calmness-awakening-factor, samādhi-awakening-factor, equanimity-awakening-factor.
Tattha katamo sati­sam­boj­jhaṅgo? Atthi ajjhattaṃ dhammesu sati, atthi bahiddhā dhammesu sati. Yadapi ajjhattaṃ dhammesu sati tadapi sati­sam­boj­jhaṅgo abhiññāya sambodhāya nibbānāya saṃvattati. Yadapi bahiddhā dhammesu sati tadapi sati­sam­boj­jhaṅgo abhiññāya sambodhāya nibbānāya saṃvattati. (1)
 Therein what is mindfulness-awakening-factor? There is mindfulness on internal dhammas; there is mindfulness on external dhammas. That which is mindfulness on internal dhammas; that mindfulness-awakening-factor is for full knowledge, for awakening, for full emancipation also. That which is mindfulness on external dhammas; that mindfulness-awakening-factor is for full knowledge, for awakening, for full emancipation also. (1)
Tattha katamo dhamma­vicaya­sam­boj­jhaṅgo? Atthi ajjhattaṃ dhammesu pavicayo, atthi bahiddhā dhammesu pavicayo. Yadapi ajjhattaṃ dhammesu pavicayo tadapi dhamma­vicaya­sam­boj­jhaṅgo abhiññāya sambodhāya nibbānāya saṃvattati. Yadapi bahiddhā dhammesu pavicayo tadapi dhamma­vicaya­sam­boj­jhaṅgo abhiññāya sambodhāya nibbānāya saṃvattati. (2)
 Therein what is truth investigation-awakening-factor? There is investigation of internal dhammas; there is investigation of external dhammas. That which is investigation of internal dhammas; that truth investigation-awakening-factor is for full knowledge, for awakening, for full emancipation also. That which is investigation of external dhammas; that truth investigation-awakening-factor is for full knowledge, for awakening, for full emancipation also. (2)
Tattha katamo vīriya­sam­boj­jhaṅgo? Atthi kāyikaṃ vīriyaṃ, atthi cetasikaṃ vīriyaṃ. Yadapi kāyikaṃ vīriyaṃ tadapi vīriya­sam­boj­jhaṅgo abhiññāya sambodhāya nibbānāya saṃvattati. Yadapi cetasikaṃ vīriyaṃ tadapi vīriya­sam­boj­jhaṅgo abhiññāya sambodhāya nibbānāya saṃvattati. (3)
 Therein what is energy-awakening-factor? There is bodily energy; there is mental energy. That which is bodily energy; that energy-awakening-factor is for full knowledge, for awakening, for full emancipation also. That which is mental energy; that energy-awakening-factor is for full knowledge, for awakening, for full emancipation also. (3)
Tattha katamo pīti­sam­boj­jhaṅgo? Atthi savitak­ka­savi­cārā pīti, atthi avitak­ka­avi­cārā pīti. Yadapi savitak­ka­savi­cārā pīti tadapi pīti­sam­boj­jhaṅgo abhiññāya sambodhāya nibbānāya saṃvattati. Yadapi avitak­ka­avi­cārā pīti tadapi pīti­sam­boj­jhaṅgo abhiññāya sambodhāya nibbānāya saṃvattati. (4)
 Therein what is rapture-awakening-factor? There is rapture accompanied by directed-thought, accompanied by evaluation; there is rapture without directed-thought, without evaluation. That which is rapture accompanied by directed-thought, accompanied by evaluation; that rapture-awakening-factor is for full knowledge, for awakening, for full emancipation also. That which is rapture without directed-thought, without evaluation; that rapture-awakening-factor is for full knowledge, for awakening, for full emancipation also. (4)
Tattha katamo passad­dhi­sam­boj­jhaṅgo? Atthi kāyapassaddhi, atthi cittapassaddhi. Yadapi kāyapassaddhi tadapi passad­dhi­sam­boj­jhaṅgo abhiññāya sambodhāya nibbānāya saṃvattati.
 Therein what is calmness-awakening-factor? There is calmness of the body (of mental aggregates); there is calmness of consciousness. That which is calmness of body, that calmness-awakening-factor is for full knowledge, for awakening, for full emancipation also. That which is calmness of consciousness;
Yadapi cittapassaddhi tadapi passad­dhi­sam­boj­jhaṅgo abhiññāya sambodhāya nibbānāya saṃvattati. (5)
 that calmness-awakening-factor is for full knowledge, for awakening, for full emancipation also. (5)
Tattha katamo samā­dhi­sam­boj­jhaṅgo? Atthi savitakko savicāro samādhi, atthi avitakko avicāro samādhi. Yadapi savitakko savicāro samādhi tadapi samā­dhi­sam­boj­jhaṅgo abhiññāya sambodhāya nibbānāya saṃvattati. Yadapi avitakko avicāro samādhi tadapi samā­dhi­sam­boj­jhaṅgo abhiññāya sambodhāya nibbānāya saṃvattati. (6)
 Therein what is samādhi-awakening-factor? There is samādhi accompanied by directed-thought, accompanied by evaluation; there is samādhi without directed-thought, without evaluation. That which is samādhi accompanied by directed-thought, accompanied by evaluation; that samādhi-awakening-factor is for full knowledge, for awakening, for full emancipation also. That which is samādhi without directed-thought, without evaluation; that samādhi-awakening-factor is for full knowledge, for awakening, for full emancipation also. (6)
Tattha katamo upekkhā­sam­boj­jhaṅgo? Atthi ajjhattaṃ dhammesu upekkhā, atthi bahiddhā dhammesu upekkhā. Yadapi ajjhattaṃ dhammesu upekkhā tadapi upekkhā­sam­boj­jhaṅgo abhiññāya sambodhāya nibbānāya saṃvattati. Yadapi bahiddhā dhammesu upekkhā tadapi upekkhā­sam­boj­jhaṅgo abhiññāya sambodhāya nibbānāya saṃvattati. (7)
 Therein what is equanimity-awakening-factor? There is equanimity of internal dhammas; there is equanimity of external dhammas. That which is equanimity of internal dhammas; that equanimity awakening-factor is for full knowledge, for awakening, for full emancipation also. That which is equanimity of external dhammas; that equanimity-awakening-factor is for full knowledge, for awakening, for full emancipation also. (7)
Satta bojjhaṅgā—sati­sam­boj­jhaṅgo, dhamma­vicaya­sam­boj­jhaṅgo, vīriya­sam­boj­jhaṅgo, pīti­sam­boj­jhaṅgo, passad­dhi­sam­boj­jhaṅgo, samā­dhi­sam­boj­jhaṅgo, upekkhā­sam­boj­jhaṅgo.
 The seven awakening factors are: Mindfulness-awakening-factor, truth investigation-awakening-factor, energy-awakening-factor, rapture-awakening-factor, calmness-awakening-factor, samādhi-awakening-factor, equanimity-awakening-factor.
Tattha katamo sati­sam­boj­jhaṅgo? Idha bhikkhu sati­sam­boj­jhaṅ­gaṃ bhāveti vivekanissitaṃ virāganissitaṃ nirodha­nissitaṃ vos­sagga­pari­ṇāmiṃ, dhamma­vicaya­sam­boj­jhaṅ­gaṃ bhāveti … pe … vīriya­sam­boj­jhaṅ­gaṃ bhāveti … pīti­sam­boj­jhaṅ­gaṃ bhāveti … passad­dhi­sam­boj­jhaṅ­gaṃ bhāveti … samā­dhi­sam­boj­jhaṅ­gaṃ bhāveti … upekkhā­sam­boj­jhaṅ­gaṃ bhāveti vivekanissitaṃ virāganissitaṃ nirodha­nissitaṃ vos­sagga­pari­ṇāmiṃ.
 Therein what is mindfulness-awakening-factor? : Herein a monk develops mindfulness-awakening-factor dependent on detachment, dependent on absence of lust, dependent on cessation, culminating in abandonment. Develops truth investigation-awakening-factor. Complete as final example. Develops energy-awakening-factor. Complete as final example. Develops rapture-awakening-factor. Complete as final example. Develops calmness-awakening-factor. Complete as final example. Develops samādhi-awakening-factor. Complete as final example. Develops equanimity-awakening-factor dependent on detachment, dependent on absence of lust, dependent on cessation, culminating in abandonment.
Suttan­ta­bhājanī­yaṃ.
 (Here Ends) Analysis According To The Discourses

10.2 - Analysis According To Abhidhamma


2. Abhi­dham­ma­bhājanīya
 10.2. Analysis According To Abhidhamma
Satta bojjhaṅgā—sati­sam­boj­jhaṅgo, dhamma­vicaya­sam­boj­jhaṅgo, vīriya­sam­boj­jhaṅgo, pīti­sam­boj­jhaṅgo, passad­dhi­sam­boj­jhaṅgo, samā­dhi­sam­boj­jhaṅgo, upekkhā­sam­boj­jhaṅgo.
 The seven awakening factors are: Mindfulness-awakening-factor, truth investigation-awakening-factor, energy-awakening-factor, rapture-awakening-factor, calmness-awakening-factor, samādhi-awakening-factor, equanimity-awakening-factor.

10.2.1 - (7sb in Abhidhamma radically different than sutta version in first section)


Tattha katame satta bojjhaṅgā? 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 satta bojjhaṅgā honti— sati­sam­boj­jhaṅgo … pe … upekkhā­sam­boj­jhaṅgo.
 Therein what are the seven awakening factors? 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 are seven awakening factors (viz.) mindfulness-awakening-factor, Intermediate awakening factors. equanimity-awakening-factor.

10.2.1.1 - \xED\xA0\xBD\xED\xB0\x98 Sati-sam-bojjh-aṅga


Tattha katamo sati­sam­boj­jhaṅgo? Yā sati anussati … pe … sammāsati sati­sam­boj­jhaṅgo maggaṅgaṃ magga­pariyā­pannaṃ—ayaṃ vuccati “sati­sam­boj­jhaṅgo”. (1)
 Therein what is mindfulness-awakening-factor? That which is mindfulness, constant mindfulness, See section 220. right mindfulness, mindfulness-awakening-factor, path constituent, included in the path. This is called mindfulness-awakening-factor. (1)

10.2.1.2 - \xED\xA0\xBD\xED\xB2\xAD\xED\xA0\xBD\xED\xB5\xB5️ Dhamma-vicaya-sam-bojjh-aṅga


Tattha katamo dhamma­vicaya­sam­boj­jhaṅgo? Yā paññā pajānanā … pe … amoho dhammavicayo sammādiṭṭhi dhamma­vicaya­sam­boj­jhaṅgo maggaṅgaṃ magga­pariyā­pannaṃ— ayaṃ vuccati “dhamma­vicaya­sam­boj­jhaṅgo”. (2)
 Therein what is truth investigation-awakening-factor? 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. This is called truth investigation-awakening-factor. (2)

10.2.1.3 - \xED\xA0\xBC\xED\xBF\xB9 vīriya-sam-bojjh-aṅga


Tattha katamo vīriya­sam­boj­jhaṅgo? Yo cetasiko vīriyārambho … pe … sammāvāyāmo vīriya­sam­boj­jhaṅgo maggaṅgaṃ magga­pariyā­pannaṃ—ayaṃ vuccati “vīriya­sam­boj­jhaṅgo”. (3)
 Therein what is energy-awakening-factor? That which is the arousing of mental energy, See section 220. right effort, energy-awakening-factor, path constituent, included in the path. This is called energy-awakening-factor. (3)

10.2.1.4 - \xED\xA0\xBD\xED\xB8\x81 Pīti-sam-bojjh-aṅga


Tattha katamo pīti­sam­boj­jhaṅgo?
 Therein what is rapture-awakening-factor?
Yā pīti pāmojjaṃ āmodanā pamodanā
 That which is rapture, gladness, rejoicing, rapture,
hāso pahāso vitti
 mirth, merriment, felicity,
odagyaṃ attamanatā cittassa
 elation, delight of consciousness,
pīti­sam­boj­jhaṅgo—
 rapture-awakening-factor.
ayaṃ vuccati “pīti­sam­boj­jhaṅgo”. (4)
 This is called rapture-awakening-factor. (4)

10.2.1.5 - \xED\xA0\xBC\xED\xBC\x8A Passaddhi-sam-bojjh-aṅga



♦ tattha katamo passaddhi-sam-bojjhaṅgo? yā
 Therein what is pacification-awakening-factor? That which is
Vedanā-k-khandhassa
 (of the) feeling-aggregate,
Saññā-k-khandhassa
 (of the) aggregate of perception,
Saṅkhāra-k-khandhassa
 (of the) aggregate of volitional activities,
Viññāṇa-k-khandhassa
 (of the) aggregate of consciousness
passaddhi
 is pacification,
paṭi-p-passaddhi passambhanā paṭi-p-passambhanā
 serenity, being calm, being serene,
paṭi-p-passambhitattaṃ
 state of being serene,
Passaddhi-sam-bojjhaṅgo —
 pacification-awakening-factor.
ayaṃ vuccati “passaddhi-sam-bojjhaṅgo”.
 This is called pacification-awakening-factor. (5)

10.2.1.6 - \xED\xA0\xBC\xED\xBC\x84 samādhi-sam-bojjh-aṅga


Tattha katamo samā­dhi­sam­boj­jhaṅgo? Yā cittassa ṭhiti … pe … sammāsamādhi samā­dhi­sam­boj­jhaṅgo maggaṅgaṃ magga­pariyā­pannaṃ—ayaṃ vuccati “samā­dhi­sam­boj­jhaṅgo”. (6)
 Therein what is samādhi-awakening-factor? That which is stability of consciousness, See section 220. right samādhi, samādhi-awakening-factor, path constituent, included in the path. This is called samādhi-awakening-factor. (6)

10.2.1.7 - \xED\xA0\xBD\xED\xBB\x86\xED\xA0\xBD\xED\xB1\x81 Upekkhā-sam-bojjh-aṅga


Tattha katamo upekkhā­sam­boj­jhaṅgo? Yā upekkhā upekkhanā ajjhupekkhanā majjhattatā cittassa upekkhā­sam­boj­jhaṅgo—ayaṃ vuccati “upekkhā­sam­boj­jhaṅgo”. Ime vuccanti satta bojjhaṅgā. Avasesā dhammā sattahi bojjhaṅgehi sampayuttā. (7)
 Therein what is equanimity-awakening-factor? That which is equanimity, having equanimity, supreme equanimity, state of balance of consciousness, equanimity-awakening-factor. This is called equanimity-awakening-factor. These are called the seven awakening factors. (As also are) The remaining dhammas associated with the seven awakening factors. (7)

10.2.2 - (7sb supramundane analysis)


Satta bojjhaṅgā—sati­sam­boj­jhaṅgo … pe … upekkhā­sam­boj­jhaṅgo.
 The seven awakening factors are: Mindfulness-awakening-factor, Intermediate awakening factors. equanimity-awakening-factor.
Tattha katamo sati­sam­boj­jhaṅgo? Idha bhikkhu yasmiṃ samaye lokuttaraṃ jhānaṃ bhāveti niyyānikaṃ apacayagāmiṃ diṭṭhigatānaṃ pahānāya paṭhamāya bhūmiyā pattiyā vivicceva kāmehi … pe … paṭhamaṃ jhānaṃ upasampajja viharati duk­kha­paṭi­padaṃ dandhābhiññaṃ, yā tasmiṃ samaye sati anussati sammāsati sati­sam­boj­jhaṅgo maggaṅgaṃ magga­pariyā­pannaṃ—ayaṃ vuccati “sati­sam­boj­jhaṅgo”. Avasesā dhammā sati­sam­boj­jhaṅ­ga­sam­payuttā … pe … avasesā dhammā dhamma­vicaya­sam­boj­jhaṅ­ga­sam­payuttā … pe … avasesā dhammā vīriya­sam­boj­jhaṅ­ga­sam­payuttā … pe … avasesā dhammā pīti­sam­boj­jhaṅ­ga­sam­payuttā … pe … avasesā dhammā passad­dhi­sam­boj­jhaṅ­ga­sam­payuttā … pe … avasesā dhammā samā­dhi­sam­boj­jhaṅ­ga­sam­payuttā.
 Therein what is mindfulness-awakening-factor? 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; that which at that time is mindfulness, constant mindfulness, See section 220. right mindfulness, mindfulness-awakening-factor, path constituent, included in the path. This is called mindfulness-awakening-factor. (As also are) The remaining dhammas associated with mindfulness-awakening-factor. Complete as first example, but with appropriate modifications as section 474. (As also are) The remaining dhammas associated with truth investigation-awakening-factor. Complete as first example, but with appropriate modifications as section 474. (As also are) The remaining dhammas associated with energy-awakening-factor. Complete as first example, but with appropriate modifications as section 474. (As also are) The remaining dhammas associated with rapture-awakening-factor. Complete as first example, but with appropriate modifications as section 474. (As also are) The remaining dhammas associated with calmness-awakening-factor. Complete as first example, but with appropriate modifications as section 474. (As also are) The remaining dhammas associated with samādhi-awakening-factor.
Tattha katamo upekkhā­sam­boj­jhaṅgo? Idha bhikkhu yasmiṃ samaye lokuttaraṃ jhānaṃ bhāveti niyyānikaṃ apacayagāmiṃ diṭṭhigatānaṃ pahānāya paṭhamāya bhūmiyā pattiyā vivicceva kāmehi … pe … paṭhamaṃ jhānaṃ upasampajja viharati duk­kha­paṭi­padaṃ dandhābhiññaṃ, yā tasmiṃ samaye upekkhā upekkhanā ajjhupekkhanā majjhattatā cittassa upekkhā­sam­boj­jhaṅgo—ayaṃ vuccati “upekkhā­sam­boj­jhaṅgo”. Avasesā dhammā upekkhā­sam­boj­jhaṅ­ga­sam­payuttā.
 Therein what is equanimity-awakening-factor? 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; that which at that time is equanimity, having equanimity, supreme equanimity, state of balance of consciousness, equanimity-awakening-factor. This is called equanimity-awakening-factor. (As also are) The remaining dhammas associated with equanimity-awakening-factor.
Satta bojjhaṅgā—sati­sam­boj­jhaṅgo … pe … upekkhā­sam­boj­jhaṅgo.
 The seven awakening factors are: Mindfulness-awakening-factor, Intermediate awakening factors. equanimity-awakening-factor.
Tattha katame satta bojjhaṅgā? Idha bhikkhu yasmiṃ samaye lokuttaraṃ jhānaṃ bhāveti niyyānikaṃ apacayagāmiṃ diṭṭhigatānaṃ pahānāya paṭhamāya bhūmiyā pattiyā vivicceva kāmehi … pe … paṭhamaṃ jhānaṃ upasampajja viharati duk­kha­paṭi­padaṃ dandhābhiññaṃ, yo tasmiṃ samaye phasso hoti … pe … avikkhepo hoti—ime dhammā kusalā. Tasseva lokuttarassa kusalassa jhānassa katattā bhāvitattā vipākaṃ vivicceva kāmehi … pe … paṭhamaṃ jhānaṃ upasampajja viharati duk­kha­paṭi­padaṃ dandhābhiññaṃ suññataṃ, tasmiṃ samaye satta bojjhaṅgā honti— sati­sam­boj­jhaṅgo … pe … upekkhā­sam­boj­jhaṅgo.
 Therein what are the seven awakening factors? 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; that which at that time is contact, See Dhammasaṅgaṇī section 277. is non-wavering. These dhammas are skilful. Having done, having developed that same skilful supramundane jhāna, he, aloof from sense pleasures, See section 205. attains and dwells in resultant first jhāna that is hard practice, knowledge slowly acquired and is empty; at that time there are the seven awakening factors (viz.) mindfulness-awakening-factor, Intermediate awakening factors. equanimity-awakening-factor.
Tattha katamo sati­sam­boj­jhaṅgo? Yā sati anussati … pe … sammāsati sati­sam­boj­jhaṅgo maggaṅgaṃ magga­pariyā­pannaṃ—ayaṃ vuccati “sati­sam­boj­jhaṅgo” … pe ….
 Therein what is mindfulness-awakening-factor? That which is mindfulness, constant mindfulness, See section 220. right mindfulness, mindfulness-awakening-factor, path constituent, included in the path. This is called mindfulness-awakening-factor. Five subsequent awakening factors, see section 474.
Tattha katamo upekkhā­sam­boj­jhaṅgo? Yā upekkhā upekkhanā ajjhupekkhanā majjhattatā cittassa upekkhā­sam­boj­jhaṅgo—ayaṃ vuccati “upekkhā­sam­boj­jhaṅgo”. Ime vuccanti “satta bojjhaṅgā”. Avasesā dhammā sattahi bojjhaṅgehi sampayuttā.
 Therein what is equanimity-awakening-factor? That which is equanimity, having equanimity, supreme equanimity, state of balance of consciousness, equanimity-awakening-factor. This is called equanimity-awakening-factor. These are called the seven awakening factors. (As also are) The remaining dhammas associated with the seven awakening factors.
Satta bojjhaṅgā—sati­sam­boj­jhaṅgo … pe … upekkhā­sam­boj­jhaṅgo.
 The seven awakening factors are: Mindfulness-awakening-factor, Intermediate awakening factors. equanimity-awakening-factor.
Tattha katamo sati­sam­boj­jhaṅgo? 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. Ime dhammā kusalā. Tasseva lokuttarassa kusalassa jhānassa katattā bhāvitattā vipākaṃ vivicceva kāmehi … pe … paṭhamaṃ jhānaṃ upasampajja viharati duk­kha­paṭi­padaṃ dandhābhiññaṃ, yā tasmiṃ samaye sati anussati sammāsati sati­sam­boj­jhaṅgo maggaṅgaṃ magga­pariyā­pannaṃ—ayaṃ vuccati “sati­sam­boj­jhaṅgo”. Avasesā dhammā sati­sam­boj­jhaṅ­ga­sam­payuttā … pe … avasesā dhammā dhamma­vicaya­sam­boj­jhaṅ­ga­sam­payuttā … pe … avasesā dhammā vīriya­sam­boj­jhaṅ­ga­sam­payuttā … pe … avasesā dhammā pīti­sam­boj­jhaṅ­ga­sam­payuttā … pe … avasesā dhammā passad­dhi­sam­boj­jhaṅ­ga­sam­payuttā … pe … avasesā dhammā samā­dhi­sam­boj­jhaṅ­ga­sam­payuttā.
 Therein what is mindfulness-awakening-factor? 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. These dhammas are skilful. Having done, having developed that same skilful supramundane jhāna, he, aloof from sense pleasures, See section 205. attains and dwells in resultant first jhāna that is hard practice, knowledge slowly acquired and is empty; that which at that time is mindfulness, constant mindfulness, See section 220. right mindfulness, mindfulness-awakening-factor, path constituent, included in the path. This is called mindfulness-awakening-factor. (As also are) The remaining dhammas associated with mindfulness-awakening-factor. Complete as first example but with appropriate modifications as section 474. (As also are) The remaining dhammas associated with truth investigation-awakening-factor. Complete as first example but with appropriate modifications as section 474. (As also are) The remaining dhammas associated with energy-awakening-factor. Complete as first example but with appropriate modifications as section 474. (As also are) The remaining dhammas associated with rapture-awakening-factor. Complete as first example but with appropriate modifications as section 474. (As also are) The remaining dhammas associated with calmness-awakening-factor. Complete as first example but with appropriate modifications as section 474. (As also are) The remaining dhammas associated with samādhi-awakening-factor.
Tattha katamo upekkhā­sam­boj­jhaṅgo? 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. Ime dhammā kusalā. Tasseva lokuttarassa kusalassa jhānassa katattā bhāvitattā vipākaṃ vivicceva kāmehi … pe … paṭhamaṃ jhānaṃ upasampajja viharati duk­kha­paṭi­padaṃ dandhābhiññaṃ suññataṃ, yā tasmiṃ samaye upekkhā upekkhanā ajjhupekkhanā majjhattatā cittassa upekkhā­sam­boj­jhaṅgo—ayaṃ vuccati “upekkhā­sam­boj­jhaṅgo”. Avasesā dhammā upekkhā­sam­boj­jhaṅ­ga­sam­payuttā.
 Therein what is equanimity-awakening-factor? 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. These dhammas are skilful. Having done, having developed that same skilful supramundane jhāna, he, aloof from sense pleasures, See section 205. attains and dwells in resultant first jhāna that is hard practice, knowledge slowly acquired and is empty; that which at that time is equanimity, having equanimity, supreme equanimity, state of balance of consciousness, equanimity-awakening-factor. This is called equanimity-awakening-factor. (As also are) The remaining dhammas associated with equanimity-awakening-factor.
Abhi­dham­ma­bhājanī­yaṃ.
 (Here Ends) Analysis According To Abhidhamma

10.3 - Interrogation


3. Pañhāpucchaka
 10.3. Interrogation
Satta bojjhaṅgā—sati­sam­boj­jhaṅgo, dhamma­vicaya­sam­boj­jhaṅgo, vīriya­sam­boj­jhaṅgo, pīti­sam­boj­jhaṅgo, passad­dhi­sam­boj­jhaṅgo, samā­dhi­sam­boj­jhaṅgo, upekkhā­sam­boj­jhaṅgo.
 The seven awakening factors are: Mindfulness-awakening-factor, truth investigation-awakening-factor, energy-awakening-factor, rapture-awakening-factor, calmness-awakening-factor, samādhi-awakening-factor, equanimity-awakening-factor.
Sattannaṃ bojjhaṅgānaṃ kati kusalā, kati akusalā, kati abyākatā … pe … kati saraṇā, kati araṇā?
 Of the seven awakening factors 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
 10.3.1. The Triplets
Siyā kusalā, siyā abyākatā. (1)
 (The seven awakening factors) Sometimes are skilful; sometimes are neither-skilful-nor-unskilful.
Pīti­sam­boj­jhaṅgo sukhāya vedanāya sampayutto;
 Rapture-awakening-factor is associated with pleasant feeling.
cha bojjhaṅgā siyā sukhāya vedanāya sampayuttā,
 Six awakening factors sometimes are associated with pleasant feeling;
siyā aduk­kha­ma­su­khāya vedanāya sampayuttā. (2)
 sometimes are associated with neither-painful-nor-pleasant feeling.
Siyā vipākā, siyā vipā­ka­dham­ma­dhammā. (3)
 (The seven awakening factors) Sometimes are resultants; sometimes are productive of resultants.
Anupādin­na­anupā­dā­niyā. (4)
 4) Are not grasped (by craving and false view), are not objects of the graspings.
Asaṃ­kiliṭ­ṭha­asaṃ­ki­lesikā. (5)
 5) Are not corrupt, are not objects of the corruptions.
Siyā savitak­ka­savi­cārā, siyā avitak­ka­vicāra­mattā, siyā avitak­ka­avi­cārā. (6)
 6) Sometimes are accompanied by directed-thought, accompanied by evaluation; sometimes are without directed-thought, evaluation only; sometimes are without directed-thought, without evaluation.
Pīti­sam­boj­jhaṅgo na pītisahagato,
 7) Rapture-awakening-factor is not accompanied by rapture;
sukhasahagato,
 is accompanied by pleasure;
na upekkhā­saha­gato;
 is not accompanied by indifference.
cha bojjhaṅgā siyā pītisahagatā, siyā sukhasahagatā, siyā upekkhā­saha­gatā. (7)
 Six awakening factors sometimes are accompanied by rapture; sometimes are accompanied by pleasure; sometimes are accompanied by indifference.
Neva dassanena na bhāvanāya pahātabbā. (8)
 8) (The seven awakening factors) Are not to be abandoned either by the first path or by the subsequent paths;
Neva dassanena na bhāvanāya pahātab­ba­hetukā. (9)
 9) have no roots to be abandoned either by the first path or by the subsequent paths.
Siyā apacayagāmino, siyā nevāca­yagāmi­nāpa­caya­gāmino. (10)
 10) Sometimes are dispersive (of continuing rebirth and death); sometimes are neither cumulative nor dispersive.
Siyā sekkhā, siyā asekkhā. (11)
 11) Sometimes are of the seven supramundane stages; sometimes are of the final supramundane stage.
Appamāṇā. (12)
 12) Are immeasurable.
Appa­māṇā­rammaṇā. (13)
 13) Have immeasurable object.
Paṇītā. (14)
 14) Are superior.
Siyā sammattaniyatā, siyā aniyatā. (15)
 15) Sometimes are right (dhammas with) fixed (resultant time); sometimes are of no fixed (resultant time).
Na maggārammaṇā, siyā maggahetukā, siyā maggādhipatino; siyā na vattabbā “maggahetukā”tipi, “maggādhipatino”tipi. (16)
 16) Do not 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, path as their cause or path as their dominating factor.
Siyā uppannā, siyā anuppannā, siyā uppādino. (17)
 17) Sometimes are risen; sometimes are not risen; sometimes are bound to arise.
Siyā atītā, siyā anāgatā, siyā paccuppannā. (18)
 18) Sometimes are past; sometimes are future; sometimes are present.
Na vattabbā “atītārammaṇā”tipi, “anāgatārammaṇā”tipi, “­pac­cup­pan­nā­rammaṇā”tipi. (19)
 19) Should not be said to have either, past objects; future objects or present objects.
Siyā ajjhattā, siyā bahiddhā, siyā ajjhat­ta­bahid­dhā. (20)
 20) Sometimes are internal; sometimes are external; sometimes are both internal and external.
Bahid­dhā­rammaṇā. (21)
 21) Have external objects.
Ani­dassa­na­ap­paṭi­ghā. (22)
 22) Are not visible, are not impingent.

10.3.2 - The Couplets 3.2 - 3.2 Duka


3.2. 3.2 Duka
 10.3.2. The Couplets
3.2.1. Hetugocchaka
 (roots of...)
Dhamma­vicaya­sam­boj­jhaṅgo hetu, cha bojjhaṅgā hetusampayuttā. Dhamma­vicaya­sam­boj­jhaṅgo hetu ceva sahetuko ca, cha bojjhaṅgā na vattabbā “hetū ceva sahetukā cā”ti, sahetukā ceva na ca hetū. Dhamma­vicaya­sam­boj­jhaṅgo hetu ceva hetusampayutto ca, cha bojjhaṅgā na vattabbā “hetū ceva hetusampayuttā cā”ti, hetusampayuttā ceva na ca hetū. Cha bojjhaṅgā na hetū sahetukā, dhamma­vicaya­sam­boj­jhaṅgo na vattabbo “na hetusahetuko”tipi, “na hetuahetuko”tipi.
 Truth investigation-awakening-factor is root. Six awakening factors are associated with roots. Truth investigation-awakening-factor is root also accompanied by root; six awakening factors should not be said to be, roots also accompanied by roots; (they) are accompanied by roots but are not roots. Truth investigation-awakening-factor is root also associated with root. Six awakening factors should not be said to be, roots also associated with roots; (they) are associated with roots but are not roots. Six awakening factors are not roots, are accompanied by roots. Truth investigation-awakening-factor should not be said to be, not root, is accompanied by root or not root, is not accompanied by root.
3.2.2. Cūḷantaraduka
 {3.2.2. Cūḷantaraduka}
Sappaccayā. Saṅkhatā. Anidassanā. Appaṭighā. Arūpā. Lokuttarā. Kenaci viññeyyā, kenaci na viññeyyā.
 (The seven awakening factors) Are with cause. Are conditioned. Are not visible. Are not impingent. Are not material. Are supramundane. Are cognizable by one way; are not cognizable by another way.
3.2.3. Āsavagocchaka
 {3.2.3. Āsavagocchaka}
No āsavā. Anāsavā. Āsava­vippa­yuttā. Na vattabbā “āsavā ceva sāsavā cā”tipi, sāsavā ceva no ca āsavātipi. Na vattabbā “āsavā ceva āsava­sam­payuttā cā”tipi, “āsava­sam­payuttā ceva no ca āsavā”tipi. Āsava­vippa­yuttā. Anāsavā.
 Are not defilements. Are not objects of the defilements. Are not associated with the defilements. Should not be said to be, defilements also objects of the defilements or objects of the defilements but are not defilements. Should not be said to be, defilements also associated with the defilements or associated with the defilements but are not defilements. Are not associated with the defilements, are not objects of the defilements. Are not fetters. Complete as for defilements in this section. Are not ties. Complete as for defilements in this section.

10.3.2.4 – Saṃ­yoja­na­goc­cha­kādi

10.3.2.4-- Saṃ­yoja­na­goc­cha­kādi
 {10.3.2.4-- Saṃ­yoja­na­goc­cha­kādi}
No saṃyojanā … pe … no ganthā … pe … no oghā … pe … no yogā … pe … no nīvaraṇā … pe … no parāmāsā … pe …
 Are not floods. Complete as for defilements in this section. Are not bonds. Complete as for defilements in this section. Are not hindrances. Complete as for defilements in this section. Are not perversions. Complete as for defilements in this section. Have objects. Are not consciousness. Are volitional activities. Are associated with consciousness. Are conjoined with consciousness. Are generated by consciousness. Are co-existent with consciousness. Accompany consciousness. Are conjoined with, generated by consciousness. Are conjoined with, generated by, co-existent with consciousness. Are conjoined with, generated by, accompany consciousness. Are external. Are not derived. Are not grasped. Are not graspings. Complete as for defilements in this section. Are not corruptions. Complete as for defilements in this section. Are not to be abandoned by the first path. Are not to be abandoned by the subsequent paths. Have no roots to be abandoned by the first path. Have no roots to be abandoned by the subsequent paths. Sometimes are accompanied
3.2.10. Mahantaraduka
 by directed-thought; sometimes are without directed-thought. Sometimes are accompanied by evaluation; sometimes are without evaluation.
Sārammaṇā. No cittā. Cetasikā. Citta­sam­payuttā. Cittasaṃsaṭṭhā. Citta­sa­muṭṭhānā. Cittasahabhuno. Cit­tānupa­rivat­tino. Cit­ta­saṃsaṭ­ṭha­sa­muṭṭhānā. Citta­saṃsaṭ­ṭha­sa­muṭṭhā­na­saha­bhuno. Cit­ta­saṃsaṭ­ṭha­sa­muṭṭhā­nānupa­rivat­tino. Bāhirā. No upādā. Anupādinnā.
 Rapture-awakening-factor is without rapture. Six awakening factors sometimes are with rapture; sometimes are without rapture. Rapture-awakening-factor is not accompanied by rapture. Six awakening factors sometimes are accompanied by rapture; sometimes are not accompanied by rapture. Rapture-awakening-factor is accompanied by pleasure.
10.3.2.11-- Upādā­na­goc­cha­kādi
 Six awakening factors sometimes are accompanied by pleasure; sometimes are not accompanied by pleasure. Rapture-awakening-factor is not accompanied by indifference. Six awakening factors sometimes are accompanied by indifference; sometimes are not accompanied by indifference.
No upādānā … pe … no kilesā … pe …. Na dassanena pahātabbā. Na bhāvanāya pahātabbā. Na dassanena pahātab­ba­hetukā. Na bhāvanāya pahātab­ba­hetukā. Siyā savitakkā, siyā avitakkā. Siyā savicārā, siyā avicārā.
 (The seven awakening factors) Are not characteristic of the plane of desire. Are not characteristic of the plane of form. Are not characteristic of the formless plane. Are not included (i.e. are supramundane). Sometimes tend to release; sometimes do not tend to release. Sometimes are of fixed (resultant time); sometimes are of no fixed (resultant time). Are not surpassable. Are without cause of bewailing.
Pīti­sam­boj­jhaṅgo appītiko, cha bojjhaṅgā siyā sappītikā, siyā appītikā. Pīti­sam­boj­jhaṅgo na pītisahagato, cha bojjhaṅgā siyā pītisahagatā, siyā na pītisahagatā. Pīti­sam­boj­jhaṅgo sukhasahagato, cha bojjhaṅgā siyā sukhasahagatā, siyā na sukhasahagatā. Pīti­sam­boj­jhaṅgo na upekkhā­saha­gato, cha bojjhaṅgā siyā upekkhā­saha­gatā, siyā na upekkhā­saha­gatā. Na kāmāvacarā. Na rūpāvacarā. Na arūpāvacarā. Apariyāpannā. Siyā niyyānikā, siyā aniyyānikā. Siyā niyatā, siyā aniyatā. Anuttarā. Araṇāti.
 (Here Ends) Interrogation
Pañhāpucchakaṃ.
 Analysis Of The Awakening Factors Is Ended
Boj­jhaṅ­ga­vibhaṅgo niṭṭhito.

11 – Magg'-aṅga-vibhaṅga: path factor analysis




Vibhaṅga
 The Book of Analysis 11
Maggaṅ­ga­vibhaṅga
 Analysis Of The Path Constituents 11

11.1 – Analysis According To The Discourses


1 Suttan­ta­bhājanīya
 1. Analysis According To The Discourses

11.1.2 - defines STED 8aam, as in SN 45.8

defines STED 👑8☸, as in SN 45.8
Ariyo aṭṭhaṅgiko maggo,
 The Noble Eightfold Path.
seyyathidaṃ—sammādiṭṭhi, sammāsaṅkappo, sammāvācā, sammākammanto, sammāājīvo, sammāvāyāmo, sammāsati, sammāsamādhi.
 That is; 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.
(1)
 (1)
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.
(2)
 (2)
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.
(3)
 (3)
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.
(4)
 (4)
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.
(5)
 (5)
Tattha katamo sammāvāyāmo?
 Therein what is right effort?
Idha bhikkhu anuppannānaṃ pāpakānaṃ akusalānaṃ dhammānaṃ anuppādāya chandaṃ janeti vāyamati vīriyaṃ ārabhati cittaṃ paggaṇhāti padahati, uppannānaṃ pāpakānaṃ akusalānaṃ dhammānaṃ pahānāya chandaṃ janeti vāyamati vīriyaṃ ārabhati cittaṃ paggaṇhāti padahati, anuppannānaṃ kusalānaṃ dhammānaṃ uppādāya chandaṃ janeti vāyamati vīriyaṃ ārabhati cittaṃ paggaṇhāti padahati, uppannānaṃ kusalānaṃ dhammānaṃ ṭhitiyā asammosāya bhiyyobhāvāya vepullāya bhāvanāya pāripūriyā 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; engenders wish, makes effort, arouses energy, exerts the mind, strives for the abandoning of bad unskilful dhammas that have arisen; engenders wish, makes effort, arouses energy, exerts the mind, strives for the arising of skilful dhammas that have not arisen; 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.
(6)
 (6)
Tattha katamā sammāsati?
 Therein what is right mindfulness?
Idha bhikkhu kāye kāyānupassī viharati ātāpī sampajāno satimā vineyya loke abhij­jhā­do­manas­saṃ, vedanāsu vedanānupassī viharati ātāpī sampajāno satimā vineyya loke abhij­jhā­do­manas­saṃ, citte cittānupassī viharati ātāpī sampajāno satimā vineyya loke abhij­jhā­do­manas­saṃ, dhammesu dhammānupassī 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; dwells contemplating feeling in feelings, ardent, aware, mindful, removing covetousness and mental pain in the world; dwells contemplating consciousness in consciousness, ardent, aware, mindful, removing covetousness and mental pain in the world; dwells contemplating ideational object in ideational objects, ardent, aware, mindful, removing covetousness and mental pain in the world.
ayaṃ vuccati “sammāsati”.
 This is called right mindfulness.
(7)
 (7)
Tattha katamo sammāsamādhi?
 Therein what is right samādhi?
Idha bhikkhu vivicceva kāmehi vivicca akusalehi dhammehi savitakkaṃ savicāraṃ vivekajaṃ pītisukhaṃ paṭhamaṃ jhānaṃ upasampajja viharati; vitak­ka­vicārā­naṃ vūpasamā ajjhattaṃ sampasādanaṃ cetaso ekodibhāvaṃ avitakkaṃ avicāraṃ samādhijaṃ pītisukhaṃ dutiyaṃ jhānaṃ upasampajja viharati; pītiyā ca virāgā upekkhako ca viharati sato ca sampajāno sukhañca kāyena paṭisaṃvedeti, yaṃ taṃ ariyā ācikkhanti “upekkhako satimā sukhavihārī”ti tatiyaṃ jhānaṃ upasampajja viharati; sukhassa ca pahānā dukkhassa ca pahānā pubbeva somanas­sa­do­manas­sā­naṃ atthaṅgamā aduk­kha­ma­su­khaṃ upekkhā­sati­pāri­suddhiṃ catutthaṃ 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; 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; he, desirous of rapture, dwells equable, mindful, aware, and he experiences pleasure by way of mental dhammas; this the Noble Ones declare,“The equable, mindful dweller in pleasure”; he attains and dwells in the third jhāna; 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 samādhi.
(8)
 (8)

11.1.3 - 8aam with 7sb formula repetitions, as in SN 45

👑8☸ with 7sb☀️ formula repetitions, as in SN 45

Ariyo aṭṭhaṅgiko maggo,
 The Noble Eightfold Path.
seyyathidaṃ—sammādiṭṭhi, sammāsaṅkappo, sammāvācā, sammākammanto, sammāājīvo, sammāvāyāmo, sammāsati, sammāsamādhi.
 That is: right view, right thought, right speech, right action, right livelihood, right effort, right mindfulness, right samādhi.
---
 dependent on detachment, dependent on absence of lust, dependent on cessation, culminating in abandonment.
Tattha katamā sammādiṭṭhi?
 Therein what is right view?
Idha bhikkhu sammādiṭṭhiṃ bhāveti vivekanissitaṃ virāganissitaṃ nirodha­nissitaṃ vos­sagga­pari­ṇāmiṃ,
 Herein a monk develops right view dependent on detachment, dependent on absence of lust, dependent on cessation, culminating in abandonment.
sammāsaṅkappaṃ bhāveti … pe …
 Develops right thought. Complete as final example.
sammāvācaṃ bhāveti … pe …
 Develops right speech. Complete as final example.
sammākammantaṃ bhāveti … pe …
 Develops right action. Complete as final example.
sammāājīvaṃ bhāveti … pe …
 Develops right livelihood. Complete as final example.
sammāvāyāmaṃ bhāveti … pe …
 Develops right effort. Complete as final example.
sammāsatiṃ bhāveti … pe …
 Develops right mindfulness. Complete as final example.
sammāsamādhiṃ bhāveti
 Develops right samādhi
vivekanissitaṃ virāganissitaṃ nirodha­nissitaṃ vos­sagga­pari­ṇāmiṃ.
 dependent on detachment, dependent on absence of lust, dependent on cessation, culminating in abandonment.
Suttan­ta­bhājanī­yaṃ.
 (Here Ends) Analysis According To The Discourses 11

11.2 - Analysis According To Abhidhamma




2 Abhi­dham­ma-­bhājanīya
 2. Analysis According To Abhidhamma

11.2.1 - The Eightfold Path is: Aṭṭhaṅgiko maggo—


Aṭṭhaṅgiko maggo—
 The Eightfold Path is:
sammādiṭṭhi, sammāsaṅkappo, sammāvācā, sammākammanto, sammāājīvo, sammāvāyāmo, sammāsati, sammāsamādhi.
 Right view, right thought, right speech, right action, right livelihood, right effort, right mindfulness, right samādhi.
Tattha katamo aṭṭhaṅgiko maggo?
 Therein what is the Eightfold Path?
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 …
 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.
sammāsamādhi.
 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.
(1)
 (1)
Tattha katamo sammāsaṅkappo?
 Therein what is right thought?
Yo takko vitakko saṅkappo appanā byappanā cetaso abhiniropanā sammāsaṅkappo maggaṅgaṃ magga­pariyā­pannaṃ—
 That which is mentation, thinking, thought, fixation, focussing, application of the mind, right thought, path constituent, included in the path.
ayaṃ vuccati “sammāsaṅkappo”.
 This is called right thought.
(2)
 (2)
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.
(3)
 (3)
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.
(4)
 (4)
Tattha katamo sammāājīvo?
 Therein what is right livelihood?
Yā micchāājīvā 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.
(5)
 (5)
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.
(6)
 (6)
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.
(7)
 (7)
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 “aṭṭhaṅgiko maggo”.
 This is called the Eightfold Path.
Avasesā dhammā aṭṭhaṅgikena maggena sampayuttā.
 (As also are) The remaining dhammas associated with the Eightfold Path.
(8)
 (8)

11.2.2 - The Fivefold path is: Pañcaṅgiko maggo—


Pañcaṅgiko maggo—
 The Fivefold path is:
sammādiṭṭhi, sammāsaṅkappo, sammāvāyāmo, sammāsati, sammāsamādhi.
 Right view, right thought, right effort, right mindfulness, right samādhi.
Tattha katamo pañcaṅgiko maggo?
 Therein what is the Fivefold path?
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 Fivefold 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 “pañcaṅgiko maggo”.
 This is called the Fivefold path.
Avasesā dhammā pañcaṅgikena maggena sampayuttā.
 (As also are) The remaining dhammas associated with the Fivefold path.

11.2.3 - 5fold path with supramundane jhana


Pañcaṅgiko maggo—
 The Fivefold path is:
sammādiṭṭhi, sammāsaṅkappo, sammāvāyāmo, sammāsati, sammāsamādhi.
 Right view, right thought, right effort, right mindfulness, right samādhi.
Tattha katamā sammādiṭṭhi?
 Therein what is right view?
Idha bhikkhu yasmiṃ samaye lokuttaraṃ jhānaṃ bhāveti niyyānikaṃ apacayagāmiṃ diṭṭhigatānaṃ pahānāya paṭhamāya bhūmiyā pattiyā vivicceva kāmehi … pe … paṭhamaṃ jhānaṃ upasampajja viharati duk­kha­paṭi­padaṃ dandhābhiññaṃ, yā tasmiṃ samaye paññā pajānanā … pe … amoho dhammavicayo sammādiṭṭhi dhamma­vicaya­sam­boj­jhaṅgo maggaṅgaṃ magga­pariyā­pannaṃ—
 Herein at the time when a monk develops supramundanejhāna 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; that which at that time 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.
Avasesā dhammā sammādiṭṭhiyā sampayuttā … pe …
 (As also are) The remaining dhammas associated with right view. Complete as first example but with appropriate modifications as section 495.
avasesā dhammā sam­māsaṅkap­pena sampayuttā … pe …
 (As also are) The remaining dhammas associated with right thought. Complete as first example but with appropriate modifications as section 495.
avasesā dhammā sammāvāyāmena sampayuttā … pe …
 (As also are) The remaining dhammas associated with right effort. Complete as first example but with appropriate modifications as section 495.
avasesā dhammā sammāsatiyā sampayuttā.
 (As also are) The remaining dhammas associated with right mindfulness.
Tattha katamo sammāsamādhi?
 Therein what is right samādhi?
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, yā tasmiṃ samaye cittassa ṭhiti … pe …
 attains and dwells in the first jhāna that is hard practice and knowledge slowly acquired; that which at that time is stability of consciousness, See section 220.
sammāsamādhi samā­dhi­sam­boj­jhaṅgo maggaṅgaṃ magga­pariyā­pannaṃ—
 right samādhi, samādhi-awakening-factor, path constituent, included in the path.
ayaṃ vuccati “sammāsamādhi”.
 This is called right samādhi.
Avasesā dhammā sammāsamādhinā sampayuttā.
 (As also are) The remaining dhammas associated with right samādhi.

11.2.4 - 8fold path with supramundane jhana


Aṭṭhaṅgiko maggo—
 The Eightfold Path is:
sammādiṭṭhi … pe … sammāsamādhi.
 Right view, Intermediate path constituents. right samādhi.
Tattha katamo aṭṭhaṅgiko maggo?
 Therein what is the Eightfold Path?
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 phasso hoti … pe …
 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.
avikkhepo hoti.
 there is non-wavering.
Ime dhammā kusalā.
 These dhammas are skilful.
Tasseva lokuttarassa kusalassa jhānassa katattā bhāvitattā vipākaṃ vivicceva kāmehi … pe …
 Having done, having developed that same skilful supramundane jhāna, he, aloof from sense pleasures, See section 205.
paṭhamaṃ jhānaṃ upasampajja viharati duk­kha­paṭi­padaṃ dandhābhiññaṃ suññataṃ, tasmiṃ samaye aṭṭhaṅgiko maggo hoti— sammādiṭṭhi … pe …
 attains and dwells in resultant first jhāna that is hard practice, knowledge slowly acquired and is empty; at that time there is the Eightfold Path (viz.) right view, Intermediate path constituents.
sammāsamādhi.
 right samādhi.
Ayaṃ vuccati “aṭṭhaṅgiko maggo”.
 This is called the Eightfold Path.
Avasesā dhammā aṭṭhaṅgikena maggena sampayuttā.
 (As also are) The remaining dhammas associated with the Eightfold Path.

11.2.5 - 5fold path


Pañcaṅgiko maggo—
 The Fivefold path is:
sammādiṭṭhi, sammāsaṅkappo, sammāvāyāmo, sammāsati, sammāsamādhi.
 Right view, right thought, right effort, right mindfulness, right samādhi.
Tattha katamo pañcaṅgiko maggo?
 Therein what is the Fivefold path?
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 phasso hoti … pe …
 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.
avikkhepo hoti.
 there is non-wavering.
Ime dhammā kusalā.
 These dhammas are skilful.
Tasseva lokuttarassa kusalassa jhānassa katattā bhāvitattā vipākaṃ vivicceva kāmehi … pe …
 Having done, having developed that same skilful supramundane jhāna, he, aloof from sense pleasures, See section 205.
paṭhamaṃ jhānaṃ upasampajja viharati duk­kha­paṭi­padaṃ dandhābhiññaṃ suññataṃ, tasmiṃ samaye pañcaṅgiko maggo hoti— sammādiṭṭhi, sammāsaṅkappo, sammāvāyāmo, sammāsati, sammāsamādhi.
 attains and dwells in resultant first jhāna that is hard practice, knowledge slowly acquired and is empty; at that time there is the Fivefold path (viz.) right view, right thought, right effort, right mindfulness, right samādhi.
Ayaṃ vuccati “pañcaṅgiko maggo”.
 This is called the Fivefold path.
Avasesā dhammā pañcaṅgikena maggena sampayuttā.
 (As also are) The remaining dhammas associated with the Fivefold path.
Pañcaṅgiko maggo—sammādiṭṭhi, sammāsaṅkappo, sammāvāyāmo, sammāsati, sammāsamādhi.
 The Fivefold path is: Right view, right thought, right effort, right mindfulness, right samādhi.
Tattha katamā sammādiṭṭhi?
 Therein what is right view?
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 phasso hoti … pe …
 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.
avikkhepo hoti.
 there is non-wavering.
Ime dhammā kusalā.
 These dhammas are skilful.
Tasseva lokuttarassa kusalassa jhānassa katattā bhāvitattā vipākaṃ vivicceva kāmehi … pe …
 Having done, having developed that same skilful supramundane jhāna, he, aloof from sense pleasures, See section 205.
paṭhamaṃ jhānaṃ upasampajja viharati duk­kha­paṭi­padaṃ dandhābhiññaṃ suññataṃ, yā tasmiṃ samaye paññā pajānanā … pe …
 attains and dwells in resultant first jhāna that is hard practice, knowledge slowly acquired and is empty; that which at that time is wisdom, understanding, See section 525.
amoho dhammavicayo sammādiṭṭhi dhamma­vicaya­sam­boj­jhaṅgo maggaṅgaṃ magga­pariyā­pannaṃ—
 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.
Avasesā dhammā sammādiṭṭhiyā sampayuttā … pe …
 (As also are) The remaining dhammas associated with right view. Complete as first example but with appropriate modifications as section 495.
avasesā dhammā sam­māsaṅkap­pena sampayuttā … pe …
 (As also are) The remaining dhammas associated with right thought. Complete as first example but with appropriate modifications as section 495.
avasesā dhammā sammāvāyāmena sampayuttā … pe …
 (As also are) The remaining dhammas associated with right effort. Complete as first example but with appropriate modifications as section 495.
avasesā dhammā sammāsatiyā sampayuttā.
 (As also are) The remaining dhammas associated with right mindfulness.
Tattha katamo sammāsamādhi?
 Therein what is right samādhi?
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 phasso hoti … pe …
 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.
avikkhepo hoti.
 there is non-wavering.
Ime dhammā kusalā.
 These dhammas are skilful.
Tasseva lokuttarassa kusalassa jhānassa katattā bhāvitattā vipākaṃ vivicceva kāmehi … pe …
 Having done, having developed that same skilful supramundane jhāna, he, aloof from sense pleasures, See section 205.
paṭhamaṃ jhānaṃ upasampajja viharati duk­kha­paṭi­padaṃ dandhābhiññaṃ suññataṃ, yā tasmiṃ samaye cittassa ṭhiti saṇṭhiti avaṭṭhiti avisāhāro avikkhepo avi­sāha­ṭa­mānasatā samatho samādhindriyaṃ samādhibalaṃ sammāsamādhi samā­dhi­sam­boj­jhaṅgo maggaṅgaṃ magga­pariyā­pannaṃ—
 attains and dwells in resultant first jhāna that is hard practice, knowledge slowly acquired and is empty; that which at that time is stability, steadfastness, firmness of consciousness; non-distraction, non-wavering, mental imperturbability, calmness, faculty of samādhi, power of samādhi, right samādhi, samādhi-awakening-factor, path constituent, included in the path.
ayaṃ vuccati “sammāsamādhi”.
 This is called right samādhi.
Avasesā dhammā sammāsamādhinā sampayuttā.
 (As also are) The remaining dhammas associated with right samādhi.
Abhi­dham­ma­bhājanī­yaṃ.
 (Here Ends) Analysis According To Abhidhamma 11

11.3 - Interrogation





3 Pañhā-pucchaka
 3. Interrogation

The Noble Eightfold Path. Ariyo aṭṭhaṅgiko maggo,


Ariyo aṭṭhaṅgiko maggo,
 The Noble Eightfold Path.
seyyathidaṃ—sammādiṭṭhi, sammāsaṅkappo, sammāvācā, sammākammanto, sammāājīvo, sammāvāyāmo, sammāsati, sammāsamādhi.
 That is; right view, right thought, right speech, right action, right livelihood, right effort, right mindfulness, right samādhi.
Aṭṭhannaṃ maggaṅgānaṃ kati kusalā, kati akusalā, kati abyākatā … pe … kati saraṇā, kati araṇā?
 Of the eight path constituents 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
11
Siyā kusalā, siyā abyākatā.
 3.1.
(1)
 The Triplets
Sammāsaṅkappo sukhāya vedanāya sampayutto; satta maggaṅgā siyā sukhāya vedanāya sampayuttā, siyā aduk­kha­ma­su­khāya vedanāya sampayuttā.
 (The eight path constituents) Sometimes are skilful; sometimes are neither-skilful-nor-unskilful.
(2)
 Right thought is associated with pleasant feeling.
Seven path constituents sometimes are associated with pleasant feeling; sometimes are associated with neither-painful-nor-pleasant feeling.
Siyā vipākā, siyā vipā­ka­dham­ma­dhammā.
 (The eight path constituents) Sometimes are resultants; sometimes are productive of resultants.
(3)
 Are not grasped (by craving and false view), are not objects of the graspings.
Are not corrupt, are not objects of the corruptions.
Anupādin­na­anupā­dā­niyā.
 Right thought is without directed-thought, evaluation only.
(4)
 Seven path constituents sometimes are accompanied by directed-thought, accompanied by evaluation; sometimes are without directed-thought, evaluation only; sometimes are without directed-thought, without evaluation.
Right thought is accompanied by rapture; is accompanied by pleasure; is not accompanied by indifference.
Asaṃ­kiliṭ­ṭha­asaṃ­ki­lesikā.
 Seven path constituents sometimes are accompanied by rapture; sometimes are accompanied by pleasure; sometimes are accompanied by indifference.
(5)
 (The eight path constituents) Are not to be abandoned either by the first path or by the subsequent paths.
Have no roots to be abandoned either by the first path or by the subsequent paths.
Sammāsaṅkappo avitak­ka­vicāra­matto; satta maggaṅgā siyā savitak­ka­savi­cārā, siyā avitak­ka­vicāra­mattā, siyā avitak­ka­avi­cārā.
 Sometimes are dispersive (of continuing rebirth and death); sometimes are neither cumulative nor dispersive.
(6)
 Sometimes are of the seven supramundane stages; sometimes are of the final supramundane stage.
Are immeasurable.
Sammāsaṅkappo pītisahagato, sukhasahagato, na upekkhā­saha­gato; satta maggaṅgā siyā pītisahagatā, siyā sukhasahagatā, siyā upekkhā­saha­gatā.
 Have immeasurable object.
(7)
 Are superior.
Sometimes are right (dhammas with) fixed (resultant time); sometimes are of no fixed (resultant time).
Neva dassanena na bhāvanāya pahātabbā.
 Do not 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, path as their cause or path as their dominating factor.
(8)
 Sometimes are risen; sometimes are not risen; sometimes are bound to arise.
Sometimes are past; sometimes are future; sometimes are present.
Neva dassanena na bhāvanāya pahātab­ba­hetukā.
 Should not be said to have either, past objects; future objects or present objects.
(9)
 Sometimes are internal; sometimes are external; sometimes are both internal and external.
Have external object.
Siyā apacayagāmino, siyā nevāca­yagāmi­nāpa­caya­gāmino.
 Are not visible, are not impingent.
(10)
11
Siyā sekkhā, siyā asekkhā.
 3.2.
(11)
 The Couplets
Appamāṇā.
 Right view is root.
(12)
 Seven path constituents are not roots.
(The eight path constituents) Are accompanied by roots.
Appa­māṇā­rammaṇā.
 Are associated with roots.
(13)
 Right view is root also accompanied by root.
Seven path constituents should not be said to be, roots also accompanied by roots; (they) are accompanied by roots but are not roots.
Paṇītā.
 Right view is root also associated with root.
(14)
 Seven path constituents should not be said to be, roots also associated with roots; (they) are associated with roots but are not roots.
Seven path constituents are not roots, are accompanied by roots.
Siyā sammattaniyatā, siyā aniyatā.
 Right view should not be said to be, not root, is accompanied by root or not root, is not accompanied by root.
(15)
Na maggārammaṇā, siyā maggahetukā, siyā maggādhipatino; siyā na vattabbā “maggahetukā”tipi, “maggādhipatino”tipi.
 (The eight path constituents) Are with cause.
(16)
 Are conditioned.
Are not visible.
Siyā uppannā, siyā anuppannā, siyā uppādino.
 Are not impingent.
(17)
 Are not material.
Are supra-mundane.
Siyā atītā, siyā anāgatā, siyā paccuppannā.
 Are cognizable by one way; are not cognizable by another way.
(18)
Na vattabbā “atītārammaṇā”tipi, “anāgatārammaṇā”tipi, “­pac­cup­pan­nā­rammaṇā”tipi.
 (The eight path constituents) Are not defilements.
(19)
 Are not objects of the defilements.
Are not associated with the defilements.
Siyā ajjhattā, siyā bahiddhā, siyā ajjhat­ta­bahid­dhā.
 Should not be said to be, defilements also objects of the defilements or objects of the defilements but are not defilements.
(20)
 Should not be said to be, defilements also associated with the defilements or associated with the defilements but are not defilements.
Are not associated with the defilements, are not objects of the defilements.
Bahid­dhā­rammaṇā.
(21)
(The eight path constituents) Are not fetters.
Ani­dassa­na­ap­paṭi­ghā.
 Complete as for defilements in previous section.
(22)
 Are not ties.
3
 Complete as for defilements in previous section.
2. 3.
 Are not floods.
2 Duka
 Complete as for defilements in previous section.
3
 Are not bonds.
2.1.
 Complete as for defilements in previous section.
Hetugocchaka
 Are not hindrances.
Complete as for defilements in previous section.
Sammādiṭṭhi hetu, satta maggaṅgā na hetū, sahetukā, hetusampayuttā.
 Are not perversions.
Sammādiṭṭhi hetu ceva sahetukā ca, satta maggaṅgā na vattabbā “hetū ceva sahetukā cā”ti, sahetukā ceva na ca hetū.
 Complete as for defilements in previous section.
Sammādiṭṭhi hetu ceva hetusampayuttā ca, satta maggaṅgā na vattabbā “hetū ceva hetusampayuttā cā”ti, hetusampayuttā ceva na ca hetū.
 Have objects.
Satta maggaṅgā na hetū sahetukā, sammādiṭṭhi na vattabbā “na hetu sahetukā”tipi, “na hetu ahetukā”tipi.
 Are not consciousness.
Are volitional activities.
3
 Are associated with consciousness.
2.2.
 Are conjoined with consciousness.
Cūḷantaraduka
 Are generated by consciousness.
Are co-existent with consciousness.
Sappaccayā.
 Accompany consciousness.
Saṅkhatā.
 Are conjoined with, generated by consciousness.
Anidassanā.
 Are conjoined with, generated by, co-existent with consciousness.
Appaṭighā.
 Are conjoined with, generated by, accompany consciousness.
Arūpā.
 Are external.
Lokuttarā.
 Are not derived.
Kenaci viññeyyā, kenaci na viññeyyā.
 Are not grasped.
3
2.3.
 (The eight path constituents) Are not graspings.
Āsavagocchaka
 Complete as for defilements in earlier section.
Are not corruptions.
No āsavā.
 Complete as for defilements in earlier section.
Anāsavā.
 Are not to be abandoned by the first path.
Āsava­vippa­yuttā.
 Are not to be abandoned by the subsequent paths.
Na vattabbā “āsavā ceva sāsavā cā”tipi, “sāsavā ceva no ca āsavā”tipi.
 Have no roots to be abandoned by the first path.
Na vattabbā “āsavā ceva āsava­sam­payuttā cā”tipi, “āsava­sam­payuttā ceva no ca āsavā”tipi.
 Have no roots to be abandoned by the
Āsava­vippa­yuttā.
 subsequent paths.
Anāsavā.
 Right thought is without directed-thought.
Seven path constituents sometimes are accompanied by directed-thought; sometimes are without directed-thought.
11
 Right thought is accompanied by evaluation.
3.2.
 Seven path constituents sometimes are accompanied by evaluation; sometimes are without evaluation.
4-- Saṃ­yoja­na­goc­cha­kādi
 Right thought is with rapture.
Seven path constituents sometimes are with rapture; sometimes are without rapture.
No saṃyojanā … pe … no ganthā … pe … no oghā … pe … no yogā … pe … no nīvaraṇā … pe … no parāmāsā … pe ….
 Right thought is accompanied by rapture.
Seven path constituents sometimes are accompanied by rapture; sometimes are not accompanied by rapture.
3
 Right thought is accompanied by pleasure.
2.10.
 Seven path constituents sometimes are accompanied by pleasure; sometimes are not accompanied by pleasure.
Mahantaraduka
 Right thought is not accompanied by indifference.
Seven path constituents sometimes are accompanied by indifference; sometimes are not accompanied by indifference.
Sārammaṇā.
No cittā.
 (The eight path constituents) Are not characteristic of the plane of desire.
Cetasikā.
 Are not characteristic of the plane of form.
Citta­sam­payuttā.
 Are not characteristic of the formless plane.
Cittasaṃsaṭṭhā.
 Are not included (i.
Citta­sa­muṭṭhānā.
 e. are supramundane).
Cittasahabhuno.
 Sometimes tend to release; sometimes do not tend to release.
Cit­tānupa­rivat­tino.
 Sometimes are of fixed (resultant time); sometimes are of no fixed (resultant time).
Cit­ta­saṃsaṭ­ṭha­sa­muṭṭhānā.
 Are not surpas-sable.
Citta­saṃsaṭ­ṭha­sa­muṭṭhā­na­saha­bhuno.
 Are without cause of bewailing.
Cit­ta­saṃsaṭ­ṭha­sa­muṭṭhā­nānupa­rivat­tino.
Bāhirā.
No upādā.
 (Here Ends) Interrogation
Anupādinnā.
Analysis Of The Path Constituents Is Ended
11
3.2.
11-- Upādā­na­goc­cha­kādi
No upādānā … pe … no kilesā … pe … na dassanena pahātabbā.
Na bhāvanāya pahātabbā.
Na dassanena pahātab­ba­hetukā.
Na bhāvanāya pahātab­ba­hetukā.
Sammāsaṅkappo avitakko, satta maggaṅgā siyā savitakkā, siyā avitakkā.
Sammāsaṅkappo savicāro, satta maggaṅgā siyā savicārā, siyā avicārā.
Sammāsaṅkappo sappītiko, satta maggaṅgā siyā sappītikā, siyā appītikā.
Sammāsaṅkappo pītisahagato, satta maggaṅgā siyā pītisahagatā, siyā na pītisahagatā.
Sammāsaṅkappo sukhasahagato, satta maggaṅgā siyā sukhasahagatā, siyā na sukhasahagatā.
Sammāsaṅkappo na upekkhā­saha­gato, satta maggaṅgā siyā upekkhā­saha­gatā, siyā na upekkhā­saha­gatā.
Na kāmāvacarā.
Na rūpāvacarā.
Na arūpāvacarā.
Apariyāpannā.
Siyā niyyānikā, siyā aniyyānikā.
Siyā niyatā, siyā aniyatā.
Anuttarā.
Araṇāti.
Pañhāpucchakaṃ.
Maggaṅ­ga­vibhaṅgo niṭṭhito.

12 – Jhāna-vibhaṅga: jhāna analysis


Metadata

2020 Jan. frankk‍ goes through with a light sabre and fixes some egregious errors in the English translation.

(original trans. By U Thittila, scraped from legacy suttacentral website)
The Book of Analysis, an English translation of the Pali Abhidhamma Vibhaṅga. Translated by U Thittila. Published by Pali Text Society, 1969.

This SuttaCentral edition was prepared by Bhikkhu Sujato, assisted by Jatin Patel and team from Hi-Tech Outsourcing, in 2013–2014. It contains several minor changes in terminology, the intent of which was to bring the translation more closely in line with more commonly accepted renderings, while eliminating some ambiguities and archaisms.

In May 2013, this volume was kindly released by the Pali Text Society under a Creative Commons Attribution-NonCommercial 3.0 licence (CC BY-NC 3.0). The current SuttaCentral edition, including all revisions, corrections, additions, and modifications, is released under the same terms.

Prepared for SuttaCentral by Bhikkhu Sujato.

First Added: 2016-04-29
Last Modified: 2016-04-29



12.1 – Suttan­ta­-bhājanīya: (supposedly) Sutta method of analysis


(derived from U Thittila trans.)
Vibhaṅga
 The Book of Analysis
Jhāna-vibhaṅga
 12. Analysis Of Jhāna
1. Suttan­ta­bhājanīya
 12.1. Analysis According To The Discourses
Idha bhikkhu pāti­mokkha­saṃ­vara­saṃ­vuto viharati,
 Herein a monk dwells restrained and controlled by the fundamental precepts,
ācāra­gocara­sam­panno,
 endowed with (proper) behaviour and a (suitable) alms resort,
aṇumattesu vajjesu bhayadassāvī,
 seeing peril in (his) slightest faults,
samādāya sikkhati sikkhāpadesu
 observing (the precepts) he trains himself in the precepts,
indriyesu guttadvāro
 guarded as to the doors of the faculties (of the senses),
bhojane mattaññū
 in food knowing the right amount,
pubba­rattā­pa­ra­rattaṃ jāgari­yā­nuyoga­manu­yutto
 in the first watch of the night and in the last watch of the night practising the practice of vigilance,
sātaccaṃ nepakkaṃ bodhi­pak­khi­kā­naṃ dhammānaṃ bhāva­nā­nuyoga­manu­yutto.
 with intense effort and penetration practising the practice of development of awakening dhammas;
So abhikkante paṭikkante sampajānakārī hoti,
 he, in approaching and in departing, acts with awareness;
ālokite vilokite sampajānakārī hoti,
 in looking ahead and in looking around he acts with awareness;
samiñjite pasārite sampajānakārī hoti,
 in bending and in stretching he acts with awareness;
saṅghā­ṭi­patta­cīvara­dhāraṇe sampajānakārī hoti,
 in bearing the outer robe, the alms-bowl and the under robe, he acts with awareness;
asite pīte khāyite sāyite sampajānakārī hoti,
 in eating, in drinking, in chewing, in tasting, he acts with awareness;
uccāra­passā­va­kamme sampajānakārī hoti,
 in obeying the calls of nature he acts with awareness;
gate ṭhite nisinne sutte jāgarite bhāsite tuṇhībhāve sampajānakārī hoti.
 in walking, in standing, in sitting, in sleeping, in waking, in talking, in being silent, he acts with awareness;
So vivittaṃ senāsanaṃ bhajati araññaṃ rukkhamūlaṃ pabbataṃ kandaraṃ giriguhaṃ susānaṃ vanapatthaṃ abbhokāsaṃ palālapuñjaṃ appasaddaṃ appanigghosaṃ vijanavātaṃ ­manus­sa­rāhas­seyya­kaṃ paṭi­sallā­na­sārup­paṃ.
 he approaches a secluded abode, a forest, the foot of a tree, a mountain, a wadi, a hill cave, a cemetery, a remote forest, a desolate place, a heap of straw, (an abode) having little noise, having little tumult, free from the atmosphere of humans, secret from men, suitable for retirement;
So araññagato vā rukkhamūlagato vā suññāgāragato vā nisīdati pallaṅkaṃ ābhujitvā ujuṃ kāyaṃ paṇidhāya parimukhaṃ satiṃ upaṭṭhapetvā.
 he, having gone to a forest or having gone to the foot of a tree or having gone to an empty place, sits folding (the legs) crosswise, holding the body erect, setting up mindfulness in front (of him);
So abhijjhaṃ loke pahāya vigatā­bhij­jhena cetasā viharati, abhijjhāya cittaṃ parisodheti.
 he, abandoning covetousness (for anything) in the world dwells with consciousness freed from covetousness; he cleanses his consciousness of covetousness.
Byāpādapadosaṃ pahāya abyāpannacitto viharati sabba­pāṇa­bhūta­hi­tānukampī, byāpādapadosā cittaṃ parisodheti.
 Abandoning ill-will and antipathy he dwells having consciousness without ill-will, compassionate for the welfare of all living beings; he cleanses his consciousness of ill-will and antipathy.
Thinamiddhaṃ pahāya vigata­thina­middho viharati ālokasaññī sato sampajāno, thinamiddhā cittaṃ parisodheti.
 Abandoning sloth and torpor he dwells freed from sloth and torpor, having bright perception, mindful and aware; he cleanses his consciousness of sloth and torpor.
Uddhac­ca­kukkuc­caṃ pahāya anuddhato viharati ajjhattaṃ vūpasantacitto, uddhac­ca­kukkuccā cittaṃ parisodheti.
 Abandoning distraction and remorse he dwells without distraction having internally quiet consciousness; he cleanses his consciousness of distraction and remorse.
Vicikicchaṃ pahāya tiṇ­ṇavici­kiccho viharati akathaṃkathī kusalesu dhammesu, vicikicchāya cittaṃ parisodheti.
 Abandoning doubt, doubt overcome, he dwells without uncertainty as to skilful dhammas; he cleanses his consciousness of doubt.
So ime pañca nīvaraṇe pahāya cetaso upakkilese paññāya dubbalīkaraṇe
 Abandoning these five hindrances (that are) mental corruptions and attenuation of wisdom,
vivicceva kāmehi vivicca akusalehi dhammehi savitakkaṃ savicāraṃ vivekajaṃ pītisukhaṃ paṭhamaṃ jhānaṃ upasampajja viharati;
 he, 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; 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;
sabbaso rūpasaññānaṃ samatikkamā paṭi­gha­saññā­naṃ atthaṅgamā nānat­ta­saññā­naṃ amanasikārā “ananto ākāso”ti ākāsānañ­cāyata­naṃ upasampajja viharati;
 having wholly passed the perceptions of form by terminating perceptions of (sense) impingement, by not attending to diversity of perceptions, (concentrating) thus, “Infinite is space”, he attains and dwells in the state of infinity of space;
sabbaso ākāsānañ­cāyata­naṃ samatikkamma “anantaṃ viññāṇan”ti viñ­ñā­ṇañ­cāyata­naṃ upasampajja viharati;
 having wholly passed the state of infinity of space, (concentrating) thus, “Infinite is consciousness”, he attains and dwells in the state of infinity of consciousness;
sabbaso viñ­ñā­ṇañ­cāyata­naṃ samatikkamma “natthi kiñcī”ti ākiñ­cañ­ñā­yatanaṃ upasampajja viharati;
 having wholly passed the state of infinity of consciousness, (concentrating) thus, “There is nothing whatever”, he attains and dwells in the state of nothingness;
sabbaso ākiñ­cañ­ñā­yatanaṃ samatikkamma neva­saññā­nā­sañ­ñāyata­naṃ upasampajja viharati.
 having wholly passed the state of nothingness he attains and dwells in the state of neither perception nor non-perception.
Mātikā.
 (Here Ends) The Summary

12.1.1 - (gloss guarding sense doors … sati & sampajano )


“Idhā”ti imissā diṭṭhiyā, imissā khantiyā, imissā ruciyā, imasmiṃ ādāye, imasmiṃ dhamme, imasmiṃ vinaye, imasmiṃ dhammavinaye, imasmiṃ pāvacane, imasmiṃ brahmacariye, imasmiṃ satthusāsane. Tena vuccati “idhā”ti.
 “Herein” means: Of this view, of this ability (to comprehend), of this choice, in this holding (i.e. the view that is held), in this truth, in this discipline, in this doctrine, in this exposition, in this supreme practice, in this teaching of the Teacher. Therefore this is called “herein”.
“Bhikkhū”ti samaññāya bhikkhu, paṭiññāya bhikkhu, bhikkhatīti bhikkhu, bhikkhakoti bhikkhu, bhikkhācariyaṃ ajjhupagatoti bhikkhu, bhinna­paṭa­dha­roti bhikkhu, bhindati pāpake akusale dhammeti bhikkhu, bhinnattā pāpakānaṃ akusalānaṃ dhammānaṃ bhikkhu,
 “monk” means: monk by designation; monk by acknowledgment; monk because of mendicancy; monk by habit of mendicancy; monk by reaching (the stage of) going for alms; monk by wearing cut up cloth; monk by destroying bad unskilful dhammas; monk by having destroyed bad unskilful dhammas;
odhiso kilesānaṃ pahānā bhikkhu, anodhiso kilesānaṃ pahānā bhikkhu, sekkho bhikkhu, asekkho bhikkhu, neva­sekkha­nā­sekkho bhikkhu, aggo bhikkhu, bhadro bhikkhu, maṇḍo bhikkhu, sāro bhikkhu, samaggena saṃghena ñatti­catut­thena kammena akuppena ṭhānārahena upasampanno bhikkhu.
 monk by the limited abandoning of the corruptions; monk by the unlimited abandoning of the corruptions; monk by (being) of the seven supramundane stages; monk by (being) of the final supramundane stage; monk by (being) neither of the seven supramundane stages nor of the final supramundane stage; monk by excellence (of attainment); monk by goodness; monk by fineness (of quality); monk by (having) essential principles; ordained monk by the united Saṅgha by means of faultless, reasonable action having declaration as the fourth (item).
“Pātimokkhan”ti sīlaṃ patiṭṭhā ādi caraṇaṃ saṃyamo saṃvaro mokkhaṃ pāmokkhaṃ kusalānaṃ dhammānaṃ samāpattiyā. “Saṃvaro”ti kāyiko avītikkamo, vācasiko avītikkamo, kāyikavācasiko avītikkamo. “Saṃvuto”ti iminā pāti­mokkha­saṃ­varena upeto hoti samupeto upāgato samupāgato upapanno sampanno samannāgato. Tena vuccati “pāti­mokkha­saṃ­vara­saṃ­vuto”ti.
 “Fundamental precept” means: Morality, establishment, beginning, footing, mastery, restraint, foremost, chief for the attainment of skilful dhammas. “Restraint” means: Bodily non-transgression, verbal non-transgression, both bodily and verbal non-transgression. “Controlled” means: Possessed of this restraint by the fundamental precepts he is well possessed, attained, well attained, endowed, well endowed, furnished. Therefore this is called “restrained and controlled by the fundamental precepts”.
“Viharatī”ti iriyati vattati pāleti yapeti yāpeti carati viharati. Tena vuccati “viharatī”ti.
 “Dwells” means: Assumes the four postures, exists, protects, keeps going, maintains, turns about, dwells. Therefore this is called “dwells”.
“Ācāra­gocara­sam­panno”ti atthi ācāro, atthi anācāro.
 “Endowed with (proper) behaviour and a (suitable) alms resort” means: There is (proper) behaviour; there is improper behaviour.
Tattha katamo anācāro? Kāyiko vītikkamo, vācasiko vītikkamo, kāyikavācasiko vītikkamo—ayaṃ vuccati “anācāro”. Sabbampi dussīlyaṃ anācāro. Idhekacco veḷudānena vā pattadānena vā pupphadānena vā phaladānena vā sinānadānena vā ­dantakaṭ­ṭha­dānena vā cāṭukamyatāya vā muggasūpyatāya vā pāribhaṭyatāya vā jaṅgha­pe­sani­kena vā aññata­rañ­ñata­rena vā buddha­paṭi­kuṭ­ṭhena micchāājīvena jīvikaṃ kappeti—ayaṃ vuccati “anācāro”.
 Therein what is improper behaviour? Bodily transgression, verbal transgression, both bodily and verbal transgression. This is called improper behaviour. Also all wrong morality is improper behaviour. Herein a certain one makes a living by giving bamboo or by giving leaves or by giving flowers or by giving fruit or by giving soap powder or by giving tooth sticks or by servile behaviour or by bean soup behaviour or by dandling behaviour or by being a foot messenger or by any other wrong livelihood rejected by the Buddha. This is called improper behaviour.
Tattha katamo ācāro? Kāyiko avītikkamo, vācasiko avītikkamo, kāyikavācasiko avītikkamo—ayaṃ vuccati “ācāro”. Sabbopi sīlasaṃvaro ācāro. Idhekacco na veḷudānena na pattadānena na pupphadānena na phaladānena na sinānadānena na ­dantakaṭ­ṭha­dānena na cāṭukamyatāya na muggasūpyatāya na pāribhaṭyatāya na jaṅgha­pe­sani­kena na aññata­rañ­ñata­rena buddha­paṭi­kuṭ­ṭhena micchāājīvena jīvikaṃ kappeti—ayaṃ vuccati “ācāro”.
 Therein what is (proper) behaviour? Bodily non-transgression, verbal non-transgression, both bodily and verbal non-transgression. This is called (proper) behaviour. Also all moral restraint is (proper) behaviour. Herein a certain one makes a living by not giving bamboo, by not giving leaves, by not giving flowers, by not giving fruit, by not giving soap powder, by not giving tooth sticks, by non-servile behaviour, by non-bean soup behaviour, by non-dandling behaviour, by not being a foot messenger nor by any other wrong livelihood rejected by the Buddha. This is called (proper) behaviour.
“Gocaro”ti atthi gocaro, atthi agocaro.
 “Alms resort” means: There is (suitable) alms resort; there is unsuitable alms resort.
Tattha katamo agocaro?
 Therein what is unsuitable alms resort?
Idhekacco vesiyāgocaro vā hoti vidhavāgocaro vā thulla­kumāri­gocaro vā paṇḍakagocaro vā ­bhik­khu­ni­gocaro vā pānāgāragocaro vā, saṃsaṭṭho viharati rājūhi rāja­mahā­mattehi titthiyehi ­titthi­ya­sā­vakehi ananulomikena saṃsaggena; yāni vā pana tāni kulāni assaddhāni appasannāni anopānabhūtāni akkosa­ka­pari­bhāsa­kāni anatthakāmāni ahitakāmāni aphāsukakāmāni ayogak­khema­kāmāni bhikkhūnaṃ bhikkhunīnaṃ upāsakānaṃ upāsikānaṃ, tathārūpāni kulāni sevati bhajati payirupāsati—ayaṃ vuccati “agocaro”.
 Herein a certain one resorts to prostitutes for alms or resorts to widows for alms or resorts to spinsters for alms or resorts to eunuchs for alms or resorts to nuns for alms or resorts to public houses for alms; he dwells consorting with kings, with kings’ ministers, with heretics, with followers of heretics in unbefitting relationship; also those families with no confidence, who are displeased, who are not founts of benevolence, who are abusive and censuring, who are ill-wishers, who are wishers of adversity, wishers of discomfort, who do not wish for safety from the bonds for monks, for nuns, for male devotees, for female devotees; such families he depends on, approaches, frequents. This is called unsuitable alms resort.
Tattha katamo gocaro? Idhekacco na vesiyāgocaro hoti na vidhavāgocaro na thulla­kumāri­gocaro na paṇḍakagocaro na ­bhik­khu­ni­gocaro na pānāgāragocaro, asaṃsaṭṭho viharati rājūhi rāja­mahā­mattehi titthiyehi ­titthi­ya­sā­vakehi ananulomikena saṃsaggena; yāni vā pana tāni kulāni saddhāni pasannāni opānabhūtāni kāsāva­paj­jotāni isi­vātapa­ṭi­vātāni atthakāmāni hitakāmāni phāsukakāmāni yogak­khema­kāmāni bhikkhūnaṃ bhikkhunīnaṃ upāsakānaṃ upāsikānaṃ, tathārūpāni kulāni sevati bhajati payirupāsati—ayaṃ vuccati “gocaro”. Iti iminā ca ācārena iminā ca gocarena upeto hoti … pe … samannāgato. Tena vuccati “ācāra­gocara­sam­panno”ti.
 Therein what is suitable alms resort? Herein a certain one does not resort to prostitutes for alms, does not resort to widows for alms, does not resort to spinsters for alms, does not resort to eunuchs for alms, does not resort to nuns for alms, does not resort to public houses for alms; he dwells not consorting with kings, with kings’ ministers, with heretics, with followers of heretics in unbefitting relationship; however, those families with confidence, who are pleased, who are founts of benevolence, (whose houses) are radiant with yellow robes, (whose houses abound with) the draught of entering and departing monks, who are well wishers, wishers of welfare, wishers of comfort, who wish for safety from the bonds for monks, for nuns, for male devotees, for female devotees; such families he depends on, approaches, frequents. This is called (suitable) alms resort. Thus of this (proper) behaviour and of this (suitable) alms resort he is possessed, See section 357. furnished. Therefore this is called “endowed with (proper) behaviour and a (suitable) alms resort”.
“Aṇumattesu vajjesu bhayadassāvī”ti. Tattha katame aṇumattā vajjā? Yāni tāni vajjāni appamattakāni oramattakāni lahusāni lahusammatāni saṃya­makara­ṇīyāni saṃva­rakara­ṇīyāni cit­tup­pāda­karaṇī­yāni manasikā­ra­paṭi­baddhāni—ime vuccanti “aṇumattā vajjā”. Iti imesu aṇumattesu vajjesu vajjadassāvī ca hoti bhayadassāvī ca ādīnavadassāvī ca ­nissa­ra­ṇa­dassāvī ca. Tena vuccati “aṇumattesu vajjesu bhayadassāvī”ti.
 “Seeing peril in (his) slightest faults” means: Therein what are slightest faults? Those faults which are trifling, insignificant, light, said to be light and which should cause mastery, should cause restraint, should cause the rise of consciousness, should attract attention. These are called slightest faults. Thus in these slightest faults he sees fault, he sees peril, he sees danger, he sees escape (therefrom). Therefore this is called “seeing peril in (his) slightest faults”.
“Samādāya sikkhati sikkhāpadesū”ti. Tattha katamā sikkhā? Catasso sikkhā— bhikkhūnaṃ bhikkhusikkhā, bhikkhunīnaṃ ­bhik­khu­ni­sikkhā, upāsakānaṃ upāsakasikkhā, upāsikānaṃ upāsikasikkhā. Imā vuccanti “sikkhāyo”. Iti imāsu sikkhāsu sabbena sabbaṃ sabbathā sabbaṃ asesaṃ nissesaṃ samādāya vattati. Tena vuccati “samādāya sikkhati sikkhāpadesū”ti.
 “Observing (the precepts) he trains himself in the precepts” means: Therein what are the precepts? Four types of precepts are: For monks, monk precepts; for nuns, nun precepts; for male devotees, male devotee precepts; for female devotees, female devotee precepts. These are called the precepts. Thus he exists observing these precepts exclusively, completely, without remainder, entirely. Therefore this is called “observing (the precepts) he trains himself in the precepts”.
“Indriyesu guttadvāro”ti atthi indriyesu guttadvāratā, atthi aguttadvāratā.
 “Guarded as to the doors of the faculties” means: There is guarding as to the doors of the faculties; there is not guarding as to the doors.
Tattha katamā indriyesu aguttadvāratā? Idhekacco cakkhunā rūpaṃ disvā nimittaggāhī hoti anub­yañ­janag­gāhī. Yat­vādhika­ra­ṇa­menaṃ cakkhundriyaṃ asaṃvutaṃ viharantaṃ abhij­jhā­do­manassā pāpakā akusalā dhammā anvāssaveyyuṃ, tassa saṃvarāya na paṭipajjati, na rakkhati cakkhundriyaṃ, cakkhundriye na saṃvaraṃ āpajjati. Sotena saddaṃ sutvā … pe … ghānena gandhaṃ ghāyitvā … pe … jivhāya rasaṃ sāyitvā … pe … kāyena phoṭṭhabbaṃ phusitvā … pe … manasā dhammaṃ viññāya nimittaggāhī hoti anub­yañ­janag­gāhī. Yat­vādhika­ra­ṇa­menaṃ manindriyaṃ asaṃvutaṃ viharantaṃ abhij­jhā­do­manassā pāpakā akusalā dhammā anvāssaveyyuṃ, tassa saṃvarāya na paṭipajjati, na rakkhati manindriyaṃ, manindriye na saṃvaraṃ āpajjati. Yā imesaṃ channaṃ indriyānaṃ agutti agopanā anārakkho asaṃvaro—ayaṃ vuccati “indriyesu aguttadvāratā”.
 Therein what is “not guarding as to the doors of the faculties”? Herein a certain one seeing a visible (object) with the eye takes in the general appearance, takes in the detail. For whatever reason a person is dwelling without controlling the faculty of eye, covetousness and mental pain, bad unskilful dhammas may (will) follow. He does not exercise restraint thereof; he does not safeguard the faculty of eye; he does not undertake restraint in the faculty of eye. Hearing an audible (object) with the ear. Complete in general form of first example. Smelling an odorous (object) with the nose. Complete in general form of first example. Tasting a sapid (object) with the tongue. Complete in general form of first example. Touching a tangible (object) with the body. Complete in general form of first example. Cognizing an ideational (object) with the mind takes in the general appearance, takes in the detail. For whatever reason a person is dwelling without controlling the faculty of mind, covetousness and mental pain, bad unskilful dhammas may (will) follow. He does not exercise restraint thereof; he does not safeguard the faculty of mind; he does not undertake restraint in the faculty of mind. That which of these six faculties is not guarding, not being guarded, not safeguarding, not restraint. This is called “not guarding as to the doors of the faculties”.
Tattha katamā indriyesu guttadvāratā? Idhekacco cakkhunā rūpaṃ disvā na nimittaggāhī hoti ­nānub­yañ­janag­gāhī. Yat­vādhika­ra­ṇa­menaṃ cakkhundriyaṃ asaṃvutaṃ viharantaṃ abhij­jhā­do­manassā pāpakā akusalā dhammā anvāssaveyyuṃ, tassa saṃvarāya paṭipajjati, rakkhati cakkhundriyaṃ, cakkhundriye saṃvaraṃ āpajjati. Sotena saddaṃ sutvā … pe … ghānena gandhaṃ ghāyitvā … pe … jivhāya rasaṃ sāyitvā … pe … kāyena phoṭṭhabbaṃ phusitvā … pe … manasā dhammaṃ viññāya na nimittaggāhī hoti ­nānub­yañ­janag­gāhī. Ñat­vādhika­ra­ṇa­menaṃ manindriyaṃ asaṃvutaṃ viharantaṃ abhij­jhā­do­manassā pāpakā akusalā dhammā anvāssaveyyuṃ, tassa saṃvarāya paṭipajjati, rakkhati manindriyaṃ, manindriye saṃvaraṃ āpajjati. Yā imesaṃ channaṃ indriyānaṃ gutti gopanā ārakkho saṃvaro—ayaṃ vuccati “indriyesu guttadvāratā”. Imāya indriyesu guttadvāratāya upeto hoti samupeto … pe … samannāgato. Tena vuccati “indriyesu guttadvāro”ti.
 Therein what is “guarding as to the doors of the faculties”? Herein a certain one seeing a visible (object) with the eye does not take in the general appearance, does not take in the detail. For whatever reason a person is dwelling without controlling the faculty of eye, covetousness and mental pain, bad unskilful dhammas may (will) follow. He exercises restraint thereof; he safeguards the faculty of eye; he undertakes restraint in the faculty of eye. Hearing an audible (object) with the ear. Complete in general form of first example. Smelling an odorous (object) with the nose. Complete in general form of first example. Tasting a sapid (object) with the tongue. Complete in general form of first example. Touching a tangible (object) with the body. Complete in general form of first example. Cognizing an ideational (object) with the mind does not take in the general appearance, does not take in the detail. For whatever reason a person is dwelling without controlling the faculty of mind, covetousness and mental pain, bad unskilful dhammas may (will) follow. He exercises restraint thereof; he safeguards the faculty of mind; he undertakes restraint in the faculty of mind. That which of these six faculties is guarding, being guarded, safeguarding, restraint. This is called “guarding as to the doors of the faculties”. Of this guarding as to the doors of the faculties he is possessed, well possessed, See section 357. furnished. Therefore this is called “guarded as to the doors of the faculties”.
“Bhojane mattaññū”ti atthi bhojane mattaññutā, atthi bhojane amattaññutā.
 “In food knowing the right amount” means: There is, “in food knowing the right amount”; there is, “in food not knowing the right amount”.
Tattha katamā bhojane amattaññutā? Idhekacco appaṭisaṅkhā ayoniso āhāraṃ āhāreti davāya madāya maṇḍanāya vibhūsanāya. Yā tattha asantuṭṭhitā amattaññutā appaṭisaṅkhā bhojane—ayaṃ vuccati “bhojane amattaññutā”ti.
 Therein what is “in food not knowing the right amount”? Herein a certain one not reflecting, improperly takes food for pletitanble pursuits, for pride, for physical charm, for fine physique. That which therein is dissatisfaction, not knowing the right amount, not reflecting on food. This is called “in food not knowing the right amount”.
Tattha katamā bhojane mattaññutā? Idhekacco paṭisaṅkhā yoniso āhāraṃ āhāreti— “neva davāya na madāya na maṇḍanāya na vibhūsanāya, yāvadeva imassa kāyassa ṭhitiyā yāpanāya vihiṃ­sū­para­tiyā brahma­cari­yā­nuggahāya, iti purāṇañca vedanaṃ paṭihaṅkhāmi navañca vedanaṃ na uppādessāmi yātrā ca me bhavissati anavajjatā ca phāsu vihāro cā”ti. Yā tattha santuṭṭhitā mattaññutā paṭisaṅkhā bhojane— ayaṃ vuccati “bhojane mattaññutā”. Imāya bhojane mattaññutāya upeto hoti … pe … samannāgato. Tena vuccati “bhojane mattaññū”ti.
 Therein what is “in food knowing the right amount”? Herein a certain one reflecting, properly takes food, not for pletitanble pursuits, not for pride, not for physical charm, not for fine physique (but) just enough for stabilizing and maintaining this body, for alleviating the pangs (of hunger), for furthering supreme practice; (thinking) thus, this old feeling (i.e. discomfort) I destroy; I will not produce a new feeling (i.e. satiety); and there will be for me sustenance, absence of fault and dwelling comfortably. That which therein is satisfaction, knowing the right amount, reflecting on food. This is called “in food knowing the right amount”. Of this knowing the right amount in food he is possessed, See section 357. furnished. Therefore this is called “in food knowing the right amount”.
Kathañca bhikkhu pubba­rattā­pa­ra­rattaṃ jāgari­yā­nuyoga­manu­yutto hoti? Idha bhikkhu divasaṃ caṅkamena nisajjāya āvaraṇīyehi dhammehi cittaṃ parisodheti, rattiyā paṭhamayāmaṃ caṅkamena nisajjāya āvaraṇīyehi dhammehi cittaṃ parisodheti, rattiyā majjhimayāmaṃ dakkhiṇena passena sīhaseyyaṃ kappeti pāde pādaṃ accādhāya sato sampajāno uṭṭhānasaññaṃ manasikaritvā, rattiyā pacchimayāmaṃ paccuṭṭhāya caṅkamena nisajjāya āvaraṇīyehi dhammehi cittaṃ parisodheti. Evaṃ bhikkhu pubba­rattā­pa­ra­rattaṃ jāgari­yā­nuyoga­manu­yutto.
 And how does a monk in the first watch of the night and in the last watch of the night practise the practice of vigilance? Herein a monk during the day while pacing up and down, while sitting, cleanses his consciousness of obstructive dhammas; during the first watch of the night while pacing up and down, while sitting, he cleanses his consciousness of obstructive dhammas; during the middle watch of the night he lies down on the right side in the lion posture, putting one leg slightly displaced upon the other, mindful, aware, attentive to the idea of arising; during the last watch of the night, he, having arisen, while pacing up and down, while sitting, cleanses his consciousness of obstructive dhammas. Thus a monk in the first watch of the night and in the last watch of the night practises the practice of vigilance.
“Sātaccan”ti. Yo cetasiko vīriyārambho … pe … sammāvāyāmo.
 “Intense effort” means: That which is the arousing of mental energy, See section 220. right effort.
“Nepakkan”ti. Yā paññā pajānanā … pe … amoho dhammavicayo sammādiṭṭhi.
 “Penetration” means: That which is wisdom, understanding, See section 525. absence of delusion, truth investigation, right view.
“Bodhi­pak­khi­kā­naṃ dhammānaṃ bhāva­nā­nuyoga­manu­yutto”ti. Tattha katame bodhipakkhikā dhammā? Satta bojjhaṅgā—sati­sam­boj­jhaṅgo, dhamma­vicaya­sam­boj­jhaṅgo, vīriya­sam­boj­jhaṅgo, pīti­sam­boj­jhaṅgo, passad­dhi­sam­boj­jhaṅgo, samā­dhi­sam­boj­jhaṅgo, upekkhā­sam­boj­jhaṅgo. Ime vuccanti “bodhipakkhikā dhammā”. Iti te bodhipakkhike dhamme āsevati bhāveti bahulīkaroti. Tena vuccati “bodhi­pak­khi­kā­naṃ dhammānaṃ bhāva­nā­nuyoga­manu­yutto”ti.
 “Practising the practice of the development of awakening dhammas” means: Therein what are awakening dhammas? The seven awakening factors (viz.) mindfulness-awakening-factor, truth investigation-awakening-factor, energy-awakening-factor, rapture-awakening-factor, calmness-awakening-factor, samādhi-awakening-factor, equanimity-awakening-factor. These are called awakening dhammas. Thus these awakening dhammas he pursues, develops, repeats. Therefore this is called “practising the practice of the development of awakening dhammas”.
Kathañca bhikkhu abhikkante paṭikkante sampajānakārī hoti, ālokite vilokite sampajānakārī hoti, samiñjite pasārite sampajānakārī hoti, saṅghā­ṭi­patta­cīvara­dhāraṇe sampajānakārī hoti, asite pīte khāyite sāyite sampajānakārī hoti, uccāra­passā­va­kamme sampajānakārī hoti; gate ṭhite nisinne sutte jāgarite bhāsite tuṇhībhāve sampajānakārī hoti? Idha bhikkhu sato sampajāno abhikkamati, sato sampajāno paṭikkamati, sato sampajāno āloketi, sato sampajāno viloketi, sato sampajāno samiñjeti, sato sampajāno pasāreti, sato sampajānakārī hoti, saṅghā­ṭi­patta­cīvara­dhāraṇe sato sampajānakārī hoti, asite pīte khāyite sāyite sato sampajānakārī hoti, uccāra­passā­va­kamme sato sampajānakārī hoti, gate ṭhite nisinne sutte jāgarite bhāsite tuṇhībhāve sato sampajānakārī hotīti.
 And how does a monk in approaching and in departing, act with awareness; in looking ahead and in looking around, act with awareness; in bending and in stretching, act with awareness; in bearing the outer robe, the alms-bowl and the under robe, act with awareness; in eating, in drinking, in chewing, in tasting, act with awareness; in obeying the calls of nature, act with awareness; in walking, in standing, in sitting, in sleeping, in waking, in talking, in being silent, act with awareness? Herein a monk mindful and aware, approaches; mindful and aware he departs; mindful and aware he looks ahead; mindful and aware he looks around; mindful and aware he bends; mindful and aware he stretches; mindful he acts with awareness; in bearing the outer robe, the alms-bowl and the under robe, mindful he acts with awareness; in eating, in drinking, in chewing, in tasting, mindful he acts with awareness; in obeying the calls of nature, mindful he acts with awareness; in walking, in standing, in sitting, in sleeping, in waking, in talking, in being silent, mindful he acts with awareness.
Tattha katamā sati? Yā sati anussati paṭissati sati saraṇatā dhāraṇatā apilāpanatā asammussanatā sati satindriyaṃ satibalaṃ sammāsati—ayaṃ vuccati “sati”.
 Therein what is mindfulness? 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. This is called mindfulness.
“Sampajāno”ti tattha katamaṃ sampajaññaṃ? Yā paññā pajānanā vicayo pavicayo dhammavicayo sallakkhaṇā upalakkhaṇā ­pac­cupa­lak­khaṇā paṇḍiccaṃ kosallaṃ nepuññaṃ vebhabyā cintā upaparikkhā bhūrīmedhā pariṇāyikā vipassanā sampajaññaṃ patodo paññā paññindriyaṃ paññābalaṃ paññāsatthaṃ paññāpāsādo paññāāloko paññāobhāso paññāpajjoto paññāratanaṃ amoho dhammavicayo sammādiṭṭhi—idaṃ vuccati “sampajaññaṃ”.
 “Aware” means: Therein what is awareness? That which is wisdom, understanding, investigation, research, truth investigation, discernment, discrimination, differentiation, erudition, proficiency, subtlety, analysis, consideration, breadth, sagacity, guidance, insight, awareness, goad, wisdom, faculty of wisdom, power of wisdom, sword of wisdom, tower of wisdom, light of wisdom, lustre of wisdom, splendour of wisdom, jewel of wisdom, absence of delusion, truth investigation, right view. This is called awareness.
Iti imāya ca satiyā iminā ca sampajaññena upeto hoti … pe … samannāgato. Evaṃ bhikkhu sato sampajāno abhikkamati, sato sampajāno paṭikkamati, sato sampajāno āloketi, sato sampajāno viloketi, sato sampajāno samiñjeti, sato sampajāno pasāreti, sato sampajānakārī hoti, saṅghā­ṭi­patta­cīvara­dhāraṇe sato sampajānakārī hoti, asite pīte khāyite sāyite sato sampajānakārī hoti, uccāra­passā­va­kamme sato sampajānakārī hoti, gate ṭhite nisinne sutte jāgarite bhāsite tuṇhībhāve sampajānakārī hoti.
 Thus of this mindfulness and this awareness he is possessed, See section 357. furnished. Thus a monk mindful and aware approaches; mindful and aware he departs; mindful and aware he looks ahead; mindful and aware he looks around; mindful and aware he bends; mindful and aware he stretches; mindful he acts with awareness; in bearing the outer robe, the alms-bowl and the under robe, mindful he acts with awareness; in eating, in drinking, in chewing, in tasting, mindful he acts with awareness; in obeying the calls of nature, mindful he acts with awareness; in walking, in standing, in sitting, in sleeping, in waking, in talking, in being silent, he acts with awareness.

12.1.2 - (gloss secluded … 5 hindrances abandoned)


“Vivittan”ti santike cepi senāsanaṃ hoti, tañca anākiṇṇaṃ gahaṭṭhehi pabbajitehi. Tena taṃ vivittaṃ. Dūre cepi senāsanaṃ hoti, tañca anākiṇṇaṃ gahaṭṭhehi pabbajitehi. Tena taṃ vivittaṃ.
 “Secluded” means: If the abode is proximate and is not crowded with lay people or with monks; thereby it is secluded. If the abode is distant and is not crowded with lay people or with monks; thereby it is secluded.
“Senāsanan”ti mañcopi senāsanaṃ, pīṭhampi senāsanaṃ, bhisipi senāsanaṃ, bibbohanampi senāsanaṃ, vihāropi senāsanaṃ, aḍḍhayogopi senāsanaṃ, pāsādopi senāsanaṃ, aṭṭopi senāsanaṃ, māḷopi senāsanaṃ, leṇampi senāsanaṃ, guhāpi senāsanaṃ, rukkhamūlampi senāsanaṃ, veḷugumbopi senāsanaṃ. Yattha vā pana bhikkhū paṭikkamanti sabbametaṃ senāsanaṃ.
 “Abode” means: Bed is abode; chair also is abode; cushion also is abode; pillow also is abode; vihara also is abode; pent-roofed (house) also is abode; gable-roofed (house) also is abode; watchtower also is abode; circular (house) also is abode; cell also is abode; cave also is abode; foot of a tree also is abode; bamboo thicket also is abode or wherever else monks retreat; all this is abode.
“Vivittaṃ senāsanaṃ bhajatī”ti imaṃ vivittaṃ senāsanaṃ bhajati sambhajati sevati nisevati saṃsevati. Tena vuccati “vivittaṃ senāsanaṃ bhajatī”ti.
 “He approaches a secluded abode” means: This secluded abode he approaches, approaches happily, makes use of, depends on, makes skilful use of. Therefore this is called “he approaches a secluded abode”.
“Araññan”ti nikkhamitvā bahi indakhīlā sabbametaṃ araññaṃ.
 “Forest” means: Departing beyond the threshold; all this is forest.
“Rukkhamūlan”ti rukkha­mūlaṃ­yeva rukkhamūlaṃ. Pabbatoyeva pabbato. Kandarāyeva kandarā. Giriguhāyeva giriguhā. Susānaṃyeva susānaṃ. Abbhokāsoyeva abbhokāso. Palāla­puñjoyeva palālapuñjo.
 “Foot of a tree” means: Foot of a tree is just the foot of a tree; mountain is just a mountain; wadi is just a wadi; hill-cave is just a hill-cave; cemetery is just a cemetery; desolate place is just a desolate place; heap of straw is just a heap of straw.
“Vanapatthan”ti dūrānametaṃ senāsanānaṃ adhivacanaṃ. “Vanapatthan”ti vanasaṇ­ḍā­na­metaṃ senāsanānaṃ adhivacanaṃ. “Vanapatthan”ti bhīsa­na­kāna­metaṃ senāsanānaṃ adhivacanaṃ. “Vanapatthan”ti saloma­haṃsā­na­metaṃ senāsanānaṃ adhivacanaṃ. “Vanapatthan”ti ­pariyan­tā­na­metaṃ senāsanānaṃ adhivacanaṃ. “Vanapatthan”ti na manus­sūpa­cā­rā­na­metaṃ senāsanānaṃ adhivacanaṃ. “Vanapatthan”ti dura­bhi­sam­bha­vā­na­metaṃ senāsanānaṃ adhivacanaṃ.
 “Remote forest” means: This is the name for distant abodes; “remote forest” means: This is the name for jungle thicket abodes; “remote forest” means: This is the name for fearful abodes; “remote forest” means: This is the name for terrifying abodes; “remote forest” means: This is the name for outlying abodes; “remote forest” means: This is the name for abodes not in the neighbourhood of human beings; “remote forest” means: This is the name for insupportable abodes.
“Appasaddan”ti santike cepi senāsanaṃ hoti, tañca anākiṇṇaṃ gahaṭṭhehi pabbajitehi. Tena taṃ appasaddaṃ. Dūre cepi senāsanaṃ hoti, tañca anākiṇṇaṃ gahaṭṭhehi pabbajitehi. Tena taṃ appasaddaṃ.
 “Having little noise” means: If the abode is proximate and is not crowded with lay people or with monks; thereby it has little noise. If the abode is distant and is not crowded with lay people or with monks; thereby it has little noise.
“Appanigghosan”ti yadeva taṃ appasaddaṃ tadeva taṃ appanigghosaṃ. Yadeva taṃ appanigghosaṃ tadeva taṃ vijanavātaṃ. Yadeva taṃ vijanavātaṃ tadeva taṃ ­manus­sa­rāhas­seyya­kaṃ. Yadeva taṃ ­manus­sa­rāhas­seyya­kaṃ tadeva taṃ paṭi­sallā­na­sārup­paṃ.
 “Having little tumult” means: That which has little noise, that also has little tumult. That which has little tumult, that also is free from the atmosphere of humans. That which is free from the atmosphere of humans, that also is secret from men. That which is secret from men, that also is suitable for retirement.
“Araññagato vā rukkhamūlagato vā suññāgāragato vā”ti araññagato vā hoti rukkhamūlagato vā suññāgāragato vā.
 “Having gone to a forest or having gone to the foot of a tree or having gone to an empty place” means: He has gone to a forest or he has gone to the foot of a tree or he has gone to an empty place.
“Nisīdati pallaṅkaṃ ābhujitvā”ti nisinno hoti pallaṅkaṃ ābhujitvā.
 “Sits folding (the legs) crosswise” means: He sits folding (the legs) crosswise.
“Ujuṃ kāyaṃ paṇidhāyā”ti ujuko hoti kāyo ṭhito paṇihito.
 “Holding the body erect” means: The body is erect, stable and well set-up.
“Parimukhaṃ satiṃ upaṭṭhapetvā”ti tattha katamā sati? Yā sati anussati paṭissati … pe … sammāsati—ayaṃ vuccati “sati”. Ayaṃ sati upaṭṭhitā hoti supaṭṭhitā nāsikagge vā mukhanimitte vā. Tena vuccati “parimukhaṃ satiṃ upaṭṭhapetvā”ti.
 “Setting up mindfulness in front” means: Therein what is mindfulness? That which is mindfulness, constant mindfulness, recollection, See section 220. right mindfulness. This is called mindfulness. This mindfulness is set-up, well set-up at the tip of the nose or at the centre of the upper lip. Therefore this is called “setting up mindfulness in front”.
“Abhijjhaṃ loke pahāyā”ti tattha katamā abhijjhā? Yo rāgo sārāgo … pe … cittassa sārāgo—ayaṃ vuccati “abhijjhā”.
 “Abandoning covetousness in the world” means: Therein what is covetousness? That which is lusting, infatuation, See section 249. infatuation of consciousness. This is called covetousness.
Tattha katamo loko? Pañcu­pādā­nak­khan­dhā loko—ayaṃ vuccati “loko”. Ayaṃ abhijjhā imamhi loke santā hoti samitā vūpasantā atthaṅgatā abbhatthaṅgatā appitā byappitā sositā visositā byantīkatā. Tena vuccati “abhijjhaṃ loke pahāyā”ti.
 Therein what is the world? The five aggregates (as objects of) the graspings are the world. This is called the world. This covetousness in this world is calmed, tranquillized, inhibited, terminated, vanished, destroyed, well destroyed, withered, well withered, abrogated. Therefore this is called “abandoning covetousness in the world”.
“Vigatā­bhij­jhena cetasā”ti tattha katamaṃ cittaṃ? Yaṃ cittaṃ mano mānasaṃ … pe … tajjā­mano­viñ­ñā­ṇa­dhātu—idaṃ vuccati “cittaṃ”. Idaṃ cittaṃ vigatābhijjhaṃ hoti. Tena vuccati “vigatā­bhij­jhena cetasā”ti.
 “With consciousness freed from covetousness” means: Therein what is consciousness? That which is consciousness, mind, ideation, See section 184. and, depending on the aforesaid, mind-consciousness-element. This is called consciousness. This consciousness is freed from covetousness. Therefore this is called “with consciousness freed from covetousness”.
“Viharatī”ti iriyati vattati pāleti yapeti yāpeti carati viharati. Tena vuccati “viharatī”ti.
 “Dwells” means: Assumes the four postures, exists, protects, keeps going, maintains, turns about, dwells. Therefore this is called “dwells”.
“Abhijjhāya cittaṃ parisodhetī”ti tattha katamā abhijjhā? Yo rāgo sārāgo … pe … cittassa sārāgo—ayaṃ vuccati “abhijjhā”.
 “Cleanses his consciousness of covetousness” means: Therein what is covetousness? That which is lusting, infatuation, See section 249. infatuation of consciousness. This is called covetousness.
Tattha katamaṃ cittaṃ? Yaṃ cittaṃ mano mānasaṃ … pe … tajjā­mano­viñ­ñā­ṇa­dhātu— idaṃ vuccati “cittaṃ”. Idaṃ cittaṃ imāya abhijjhāya sodheti visodheti parisodheti moceti vimoceti parimoceti. Tena vuccati “abhijjhāya cittaṃ parisodhetī”ti.
 Therein what is consciousness? That which is consciousness, mind, ideation, See section 184. and, depending on the aforesaid, mind-consciousness-element. This is called consciousness. This consciousness he clears, purifies, cleanses, delivers, releases, sets free from this covetousness. Therefore this is called “cleanses his consciousness of covetousness”.
“Byāpādapadosaṃ pahāyā”ti atthi byāpādo, atthi padoso.
 “Abandoning ill-will and antipathy” means: There is ill-will; there is antipathy.
Tattha katamo byāpādo? Yo cittassa āghāto paṭighāto paṭighaṃ paṭivirodho kopo pakopo sampakopo doso padoso sampadoso cittassa byāpatti manopadoso kodho kujjhanā kujjhitattaṃ doso dussanā dussitattaṃ byāpatti byāpajjanā byāpajjitattaṃ virodho paṭivirodho caṇḍikkaṃ asuropo anattamanatā cittassa— ayaṃ vuccati “byāpādo”.
 Therein what is ill-will? That which is vexation of consciousness 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, state of being disorderly, antagonism, hostility, ferocity, abruptness, absence of delight of consciousness. This is called ill-will.
Tattha katamo padoso? Yo byāpādo so padoso, yo padoso so byāpādo. Iti ayañca byāpādo ayañca padoso santā honti samitā vūpasantā atthaṅgatā abbhatthaṅgatā appitā byappitā sositā visositā byantīkatā. Tena vuccati “byāpādapadosaṃ pahāyā”ti.
 Therein what is antipathy? That which is ill-will is antipathy; that which is antipathy is ill-will; thus this ill-will and this antipathy are calmed, tranquillized, inhibited, terminated, vanished, destroyed, well destroyed, withered, well withered, abrogated. Therefore this is called “abandoning ill-will and antipathy”.
“Abyāpannacitto”ti tattha katamaṃ cittaṃ? Yaṃ cittaṃ mano mānasaṃ … pe … tajjā­mano­viñ­ñā­ṇa­dhātu—idaṃ vuccati “cittaṃ”. Idaṃ cittaṃ abyāpannaṃ hoti. Tena vuccati “abyāpannacitto”ti.
 “Having consciousness without ill-will” means: Therein what is consciousness? That which is consciousness, mind, ideation, See section 184. and, depending on the aforesaid, mind-consciousness-element. This is called consciousness. This consciousness is without ill-will. Therefore this is called “having consciousness without ill-will”.
“Viharatī”ti … pe … tena vuccati “viharatī”ti.
 “Dwells” means: See section 540. Therefore this is called “dwells”.
“Byāpādapadosā cittaṃ parisodhetī”ti. Atthi byāpādo atthi padoso.
 “Cleanses his consciousness of ill-will and antipathy” means: There is ill-will; there is antipathy.
Tattha katamo byāpādo? Yo cittassa āghāto … pe … caṇḍikkaṃ asuropo anattamanatā cittassa—ayaṃ vuccati “byāpādo”.
 Therein what is ill-will? That which is vexation of consciousness, See section 542. ferocity, abruptness, absence of delight of consciousness. This is called ill-will.
Tattha katamo padoso? Yo byāpādo so padoso, yo padoso so byāpādo.
 Therein what is antipathy? That which is ill-will is antipathy; that which is antipathy is ill-will.
Tattha katamaṃ cittaṃ? Yaṃ cittaṃ mano mānasaṃ … pe … tajjā­mano­viñ­ñā­ṇa­dhātu— idaṃ vuccati “cittaṃ”. Idaṃ cittaṃ imamhā byāpādapadosā sodheti visodheti parisodheti moceti vimoceti parimoceti. Tena vuccati “byāpādapadosā cittaṃ parisodhetī”ti.
 Therein what is consciousness? That which is consciousness, mind, ideation, See section 184. and, depending on the aforesaid, mind-consciousness-element. This is called consciousness. This consciousness he clears, purifies, cleanses, delivers, releases, sets free from this ill-will and antipathy. Therefore this is called “cleanses his consciousness of ill-will and antipathy”.
“Thinamiddhaṃ pahāyā”ti atthi thinaṃ, atthi middhaṃ.
 “Abandoning sloth and torpor” means: There is sloth; there is torpor.
Tattha katamaṃ thinaṃ?
 Therein what is sloth?
Yā cittassa akalyatā akammaññatā olīyanā sallīyanā līnaṃ līyanā līyitattaṃ thinaṃ thiyanā thiyitattaṃ cittassa—idaṃ vuccati “thinaṃ”.
 That which is indisposition of consciousness, unwieldiness, drooping, sagging, sluggishness, being sluggish, state of being sluggish, sloth, being slothful, state of consciousness being slothful. This is called sloth.
Tattha katamaṃ middhaṃ?
 Therein what is torpor?
Yā kāyassa akalyatā akammaññatā onāho pariyonāho antosamorodho middhaṃ suppaṃ pacalāyikā suppaṃ suppanā suppitattaṃ—idaṃ vuccati “middhaṃ”. Iti idañca thinaṃ idañca middhaṃ santā honti samitā vūpasantā atthaṅgatā abbhatthaṅgatā appitā byappitā sositā visositā byantīkatā. Tena vuccati “thinamiddhaṃ pahāyā”ti.
 That which is indisposition of the body, unwieldiness, shrouding, enveloping, barricading within, torpor, sleeping, drowsiness, sleeping, being asleep, state of being asleep. This is called torpor. Thus this sloth and this torpor are calmed, tranquillized, inhibited, terminated, vanished, destroyed, well destroyed, withered, well withered, abrogated. Therefore this is called “abandoning sloth and torpor”.
“Vigata­thina­middho”ti. Tassa thinamiddhassa cattattā vantattā muttattā pahīnattā paṭi­nissaṭ­ṭhattā pahīna­paṭi­nissaṭ­ṭhattā. Tena vuccati “vigata­thina­middho”ti.
 “Freed from sloth and torpor” means: Having given up, having discarded, having freed, having abandoned, having rejected, having both abandoned and rejected that sloth and torpor. Therefore this is called “freed from sloth and torpor”.
“Viharatī”ti … pe … tena vuccati “viharatī”ti.
 “Dwells” means: See section 540. Therefore this is called “dwells”.
“Ālokasaññī”ti. Tattha katamā saññā? Yā saññā sañjānanā sañjānitattaṃ—ayaṃ vuccati “saññā”. Ayaṃ saññā ālokā hoti vivaṭā parisuddhā pariyodātā. Tena vuccati “ālokasaññī”ti.
 “Having bright perception” means: Therein what is perception? That which is perception, perceiving, state of perceiving. This is called perception. This perception is bright, unobstructed, very pure, very clear. Therefore this is called “having bright perception”.
“Sato sampajāno”ti. Tattha katamā sati? Yā sati anussati … pe … sammāsati—ayaṃ vuccati “sati”.
 “Mindful and aware” means: Therein what is mindfulness? That which is mindfulness, constant mindfulness, See section 220. right mindfulness. This is called mindfulness.
Tattha katamaṃ sampajaññaṃ? Yā paññā pajānanā … pe … amoho dhammavicayo sammādiṭṭhi—idaṃ vuccati “sampajaññaṃ”. Iti imāya ca satiyā iminā ca sampajaññena upeto hoti … pe … samannāgato. Tena vuccati “sato sampajāno”ti.
 Therein what is awareness? That which is wisdom, understanding, See section 525. absence of delusion, truth investigation, right view. This is called awareness. Thus of this mindfulness and this awareness he is possessed, See section 357. furnished. Therefore this is called “mindful and aware”.
“Thinamiddhā cittaṃ parisodhetī”ti. Atthi thinaṃ, atthi middhaṃ.
 “He cleanses his consciousness of sloth and torpor” means: There is sloth; there is torpor.
Tattha katamaṃ thinaṃ … pe … idaṃ vuccati “thinaṃ”.
 Therein what is sloth? See section 546. This is called sloth.
Tattha katamaṃ middhaṃ … pe … idaṃ vuccati “middhaṃ”.
 Therein what is torpor? See section 546. This is called torpor.
Tattha katamaṃ cittaṃ … pe … idaṃ vuccati “cittaṃ”. Idaṃ cittaṃ imamhā thinamiddhā sodheti visodheti parisodheti moceti vimoceti parimoceti. Tena vuccati “thinamiddhā cittaṃ parisodhetī”ti.
 Therein what is consciousness? See section 184. This is called consciousness. This consciousness he clears, purifies, cleanses, delivers, releases, sets free from this sloth and torpor. Therefore this is called “he cleanses his consciousness of sloth and torpor”.
“Uddhac­ca­kukkuc­caṃ pahāyā”ti atthi uddhaccaṃ, atthi kukkuccaṃ.
 “Abandoning distraction and remorse” means: There is distraction; there is remorse.
Tattha katamaṃ uddhaccaṃ? Yaṃ cittassa uddhaccaṃ avūpasamo cetaso vikkhepo bhantattaṃ cittassa—idaṃ vuccati “uddhaccaṃ”.
 Therein what is distraction? That which is distraction of consciousness, disquietude, mental wavering, turmoil of consciousness. This is called distraction.
Tattha katamaṃ kukkuccaṃ? Akappiye kappiyasaññitā, kappiye akap­pi­ya­saññitā, avajje vajjasaññitā, vajje avajjasaññitā, yaṃ evarūpaṃ kukkuccaṃ kukkuccāyanā kukkuc­cā­yi­tattaṃ cetaso vippaṭisāro manovilekhā—idaṃ vuccati “kukkuccaṃ”. Iti idañca uddhaccaṃ idañca kukkuccaṃ santā honti samitā vūpasantā atthaṅgatā abbhatthaṅgatā appitā byappitā sositā visositā byantīkatā. Tena vuccati “uddhac­ca­kukkuc­caṃ pahāyā”ti.
 Therein what is remorse? Perceiving what is proper in what is not proper, perceiving what is not proper in what is proper, perceiving what is fault in what is not fault, perceiving what is not fault in what is fault; that which is similar, remorse, being remorseful, state of being remorseful, mental contrition, mental scarifying. This is called remorse. Thus this distraction and this remorse are calmed, tranquillized, inhibited, terminated, vanished, destroyed, well destroyed, withered, well withered, abrogated. Therefore this is called “abandoning distraction and remorse”.
“Anuddhato”ti tassa uddhac­ca­kukkuc­cassa cattattā vantattā muttattā pahīnattā paṭi­nissaṭ­ṭhattā pahīna­paṭi­nissaṭ­ṭhattā. Tena vuccati “anuddhato”ti.
 “Without distraction” means: Having given up, having discarded, having freed, having abandoned, having rejected, having both abandoned and rejected that distraction and remorse. Therefore this is called “without distraction”.
“Viharatī”ti … pe … tena vuccati “viharatī”ti. ()
 “Dwells” means: See section 540. Therefore this is called “dwells”.
“Internally” means: That which is personal, self-referable.
“Vūpasantacitto”ti. Tattha katamaṃ cittaṃ? Yaṃ cittaṃ mano mānasaṃ … pe … tajjā­mano­viñ­ñā­ṇa­dhātu—idaṃ vuccati “cittaṃ”. Idaṃ cittaṃ ajjhattaṃ santaṃ hoti samitaṃ vūpasantaṃ. Tena vuccati “ajjhattaṃ vūpasantacitto”ti.
 “Quiet consciousness” means: Therein what is consciousness? That which is consciousness, mind, ideation, See section 184. and, depending on the aforesaid, mind-consciousness-element. This is called consciousness. This consciousness is calmed, tranquillized, quietened internally. Therefore this is called “internally quiet consciousness”.
“Uddhac­ca­kukkuccā cittaṃ parisodhetī”ti atthi uddhaccaṃ, atthi kukkuccaṃ.
 “He cleanses his consciousness of distraction and remorse” means: There is distraction; there is remorse.
Tattha katamaṃ uddhaccaṃ? Yaṃ cittassa uddhaccaṃ avūpasamo cetaso vikkhepo bhantattaṃ cittassa—idaṃ vuccati “uddhaccaṃ”.
 Therein what is distraction? That which is distraction of consciousness, disquietude, mental wavering, turmoil of consciousness. This is called distraction.
Tattha katamaṃ kukkuccaṃ … pe … idaṃ vuccati “kukkuccaṃ”.
 Therein what is remorse? See section 552. This is called remorse.
Tattha katamaṃ cittaṃ … pe … idaṃ vuccati “cittaṃ”. Idaṃ cittaṃ imamhā uddhac­ca­kukkuccā sodheti visodheti parisodheti moceti vimoceti parimoceti. Tena vuccati “uddhac­ca­kukkuccā cittaṃ parisodhetī”ti.
 Therein what is consciousness? See section 184. This is called consciousness. This consciousness he clears, purifies, cleanses, delivers, releases, sets free from this distraction and remorse. Therefore this is called “he cleanses his consciousness of distraction and remorse”.
“Vicikicchaṃ pahāyā”ti, tattha katamā vicikicchā? Yā kaṅkhā kaṅkhāyanā kaṅkhāyitattaṃ vimati vicikicchā dveḷhakaṃ dvidhāpatho saṃsayo anekaṃsaggāho āsappanā parisappanā apariyogāhaṇā chambhitattaṃ cittassa manovilekho—ayaṃ vuccati “vicikicchā”.
 “Abandoning doubt” means: Therein what is doubt? That which is puzzlement, being puzzled, state of being puzzled, perplexity, doubt, oscillation, dual path, fluctuation, uncertainty of grip, evasion, hesitation, not plunging in, rigidity of consciousness, mental scarifying. This is called doubt.
Ayaṃ vicikicchā santā hoti samitā vūpasantā atthaṅgatā abbhatthaṅgatā appitā byappitā sositā visositā byantīkatā. Tena vuccati “vicikicchaṃ pahāyā”ti.
 This doubt is calmed, tranquillized, inhibited, terminated, vanished, destroyed, well destroyed, withered, well withered, abrogated. Therefore this is called “abandoning doubt”.
“Tiṇ­ṇavici­kiccho”ti, imaṃ vicikicchaṃ tiṇṇo hoti uttiṇṇo nittiṇṇo pāraṅgato pāramanuppatto. Tena vuccati “tiṇ­ṇavici­kiccho”ti.
 “Doubt overcome” means: This doubt is overcome, crossed over, got out of, (he is) gone to the other shore, arrived at the other shore. Therefore this is called “doubt overcome”.
“Akathaṃkathī kusalesu dhammesū”ti imāya vicikicchāya kusalesu dhammesu na kaṅkhati na vicikicchati akathaṃkathī hoti nikkathaṃkathī vikathaṃkatho. Tena vuccati “akathaṃkathī kusalesu dhammesū”ti.
 “Without uncertainty as to skilful dhammas” means: Concerning this doubt as to skilful dhammas he is not puzzled, does not doubt, is without uncertainty, removed from uncertainty, free from uncertainty. Therefore this is called “without uncertainty as to skilful dhammas”.
“Vicikicchāya cittaṃ parisodhetī”ti, tattha katamā vicikicchā? Yā kaṅkhā kaṅkhāyanā kaṅkhāyitattaṃ chambhitattaṃ cittassa manovilekho—ayaṃ vuccati “vicikicchā”.
 “He cleanses his consciousness of doubt” means: Therein what is doubt? That which is puzzlement, being puzzled, state of being puzzled, rigidity of consciousness, mental scarifying. This is called doubt.
Tattha katamaṃ cittaṃ? Yaṃ cittaṃ mano mānasaṃ … pe … tajjā­mano­viñ­ñā­ṇa­dhātu— idaṃ vuccati “cittaṃ”. Idaṃ cittaṃ imāya vicikicchāya sodheti visodheti parisodheti moceti vimoceti parimoceti. Tena vuccati “vicikicchāya cittaṃ parisodhetī”ti.
 Therein what is consciousness? That which is consciousness, mind, ideation, See section 184. and, depending on the aforesaid, mind-consciousness-element. This is called consciousness. This consciousness he clears, purifies, cleanses, delivers, releases, sets free from this doubt. Therefore this is called “he cleanses his consciousness of doubt”.
“Ime pañca nīvaraṇe pahāyā”ti ime pañca nīvaraṇā santā honti samitā vūpasantā atthaṅgatā abbhatthaṅgatā appitā byappitā sositā visositā byantīkatā. Tena vuccati “ime pañca nīvaraṇe pahāyā”ti.
 “Abandoning these five hindrances” means: These five hindrances are calmed, tranquillized, inhibited, terminated, vanished, destroyed, well destroyed, withered, well withered, abrogated. Therefore this is called “abandoning these five hindrances”.
“Cetaso upakkilese”ti ime pañca nīvaraṇā cittassa upakkilesā.
 “Mental corruptions” means: These five hindrances are corruptions of consciousness.
“Paññāya dubbalīkaraṇe”ti imehi pañcahi nīvaraṇehi anuppannā ceva paññā na uppajjati uppannā ca paññā nirujjhati. Tena vuccati “paññāya dubbalīkaraṇe”ti.
 “Attenuation of wisdom” means: Because of these five hindrances wisdom that has not arisen does not arise, also wisdom that has arisen ceases. Therefore this is called “attenuation of wisdom”.

12.1.11 – (first jhāna)

12.1.11.1 – kāmehi = desire, not ‘objects’ of desire!


“Vivicceva kāmehi vivicca akusalehi dhammehī”ti tattha katame kāmā? Chando kāmo, rāgo kāmo, chandarāgo kāmo, saṅkappo kāmo, rāgo kāmo, saṅkapparāgo kāmo— ime vuccanti “kāmā”.
 “Aloof from sense pleasures, aloof from unskilful dhammas” means: Therein what are sense pleasures? Wish is sense pleasure, lust is sense pleasure, lustful wish is sense pleasure, thought is sense pleasure, lust is sense pleasure, lustful thought is sense pleasure. These are called sense pleasures.

12.1.11.2 – akusala dharma = all five hindrances


Tattha katame akusalā dhammā? Kāmacchando, byāpādo, thinaṃ, middhaṃ, uddhaccaṃ, kukkuccaṃ, vicikicchā—ime vuccanti “akusalā dhammā”.
 Therein what are unskilful dhammas? Wish for sense pleasure, ill-will, sloth, torpor, distraction, remorse, doubt. These are called unskilful dhammas.
Iti imehi ca kāmehi imehi ca akusalehi dhammehi vivitto hoti. Tena vuccati “vivicceva kāmehi vivicca akusalehi dhammehī”ti.
 Thus from these sense pleasures and from these unskilful dhammas he is aloof. Therefore this is called “aloof from sense pleasures, aloof from unskilful dhammas”.
“Savitakkaṃ savicāran”ti atthi vitakko, atthi vicāro.
 “Accompanied by directed-thought, accompanied by evaluation” means: There is directed-thought; there is evaluation.

12.1.11.3 – vitakka = verbal thought including all 3 right resolves/saṇkappo


Tattha katamo vitakko? Yo takko vitakko saṅkappo appanā byappanā cetaso abhiniropanā sammāsaṅkappo—ayaṃ vuccati “vitakko”.
 Therein what is directed-thought? That which is mentation, thinking, thought, fixation, focussing, application of the mind, right thought. This is called directed-thought.

12.1.11.4 – vicāra = exploring, reflection, pondering, NOT FROZEN MIND


Tattha katamo vicāro? Yo cāro vicāro anuvicāro upavicāro cittassa anusandhanatā anupekkhanatā—ayaṃ vuccati “vicāro”. Iti iminā ca vitakkena iminā ca vicārena upeto hoti … pe … samannāgato. Tena vuccati “savitakkaṃ savicāran”ti.
 Therein what is evaluation? That which is searching, examining, constant examining, scrutinizing, constant connection of (and) constant inspection by consciousness. This is called evaluation. Thus of this directed-thought and of this evaluation he is possessed, See section 357. furnished. Therefore this is called “accompanied by directed-thought, accompanied by evaluation”.
“Vivekajan”ti vitakko, vicāro, pīti, sukhaṃ, cittas­sekaggatā—te imasmiṃ viveke jātā honti sañjātā nibbattā abhinibbattā pātubhūtā. Tena vuccati “vivekajan”ti.
 “Born of detachment” means: directed-thought, evaluation, rapture, pleasure, one-pointedness of consciousness; they in this detachment are born, begotten, existent, fully existent, apparent. Therefore this is called “born of detachment”.
“Pītisukhan”ti atthi pīti, atthi sukhaṃ.
 “Rapture and pleasure” means: There is rapture; there is pleasure.

12.1.11.6 – pīti = mental joy


Tattha katamā pīti? Yā pīti pāmojjaṃ āmodanā pamodanā hāso pahāso vitti odagyaṃ attamanatā cittassa—ayaṃ vuccati “pīti”.
 Therein what is rapture? That which is rapture, gladness, rejoicing, rapture, mirth, merriment, felicity, elation, delight of consciousness. This is called rapture.

12.1.11.7 – sukha = mental pleasure (contradicts EBT!)


Tattha katamaṃ sukhaṃ? Yaṃ cetasikaṃ sātaṃ cetasikaṃ sukhaṃ ceto­samphas­sa­jaṃ sātaṃ sukhaṃ vedayitaṃ ceto­samphas­sajā sātā sukhā vedanā—idaṃ vuccati “sukhaṃ”. Idaṃ sukhaṃ imāya pītiyā sahagataṃ hoti sahajātaṃ saṃsaṭṭhaṃ sampayuttaṃ. Tena vuccati “pītisukhan”ti.
 Therein what is pleasure? That which is mental ease, mental pleasure, easeful pleasant experience born of mental contact, easeful pleasant feeling born of mental contact. This is called pleasure. This pleasure is accompanied by, co-nascent with, conjoined with, associated with this rapture. Therefore this is called “rapture and pleasure”.
“Paṭhaman”ti gaṇa­nānu­pubbatā paṭhamaṃ. Idaṃ paṭhamaṃ samāpajjatīti paṭhamaṃ.
 “First” means: First in serial order; this is first because it is attained first.
“Jhānan”ti vitakko, vicāro, pīti, sukhaṃ, cittas­sekaggatā.
 “Jhāna” means: directed-thought, evaluation, rapture, pleasure, one-pointedness of consciousness.
“Upasampajjā”ti yo paṭhamassa jhānassa lābho paṭilābho patti sampatti phusanā sacchikiriyā upasampadā.
 “Attains” means: That which is the gaining, gaining repeatedly, acquiring, acquiring well, contacting, realization, achievement of the first jhāna.
“Viharatī”ti … pe … tena vuccati “viharatī”ti.
 “Dwells” means: See section 540. Therefore this is called “dwells”.

12.1.12 – (second jhāna)


“Vitak­ka­vicārā­naṃ vūpasamā”ti, atthi vitakko, atthi vicāro.
 “Inhibiting directed-thought and evaluation” means: There is directed-thought; there is evaluation.
Tattha katamo vitakko? Yo takko vitakko … pe … sammāsaṅkappo—ayaṃ vuccati “vitakko”.
 Therein what is directed-thought? That which is mentation, thinking, See section 565. right thought. This is called directed-thought.
Tattha katamo vicāro?
 Therein what is evaluation?
Yo cāro vicāro anuvicāro upavicāro cittassa anusandhanatā anupekkhanatā—ayaṃ vuccati “vicāro”.
 That which is searching, examining, constant examining, scrutinizing, constant connection of (and) constant inspection by consciousness. This is called evaluation.
Iti ayañca vitakko ayañca vicāro santā honti samitā vūpasantā atthaṅgatā abbhatthaṅgatā appitā byappitā sositā visositā byantīkatā. Tena vuccati “vitak­ka­vicārā­naṃ vūpasamā”ti.
 Thus this directed-thought and this evaluation are calmed, tranquillized, inhibited, terminated, vanished, destroyed, well destroyed, withered, well withered, abrogated. Therefore this is called “inhibiting directed-thought and evaluation”.

12.1.12.4 – adjhatta = personal


“Ajjhattan”ti yaṃ ajjhattaṃ paccattaṃ.
 “Internal” means: That which is personal, self-referable.

12.1.12.5 – sampasāda = confidence


“Sampasādanan”ti yā saddhā saddahanā okappanā abhippasādo.
 “Refinement” means: That which is confidence, being confident, trust, implicit faith.
“Cetaso ekodibhāvan”ti yā cittassa ṭhiti … pe … sammāsamādhi.
 “Exalted development of mind” means: That which is stability of consciousness, See section 220. right samādhi.
“Avitakkaṃ avicāran”ti atthi vitakko, atthi vicāro.
 “Without directed-thought, without evaluation” means: There is directed-thought; there is evaluation.
Tattha katamo vitakko? Yo takko vitakko … pe … sammāsaṅkappo—ayaṃ vuccati “vitakko”.
 Therein what is directed-thought? That which is mentation, thinking, See section 565. right thought. This is called directed-thought.
Tattha katamo vicāro? Yo cāro anucāro vicāro anuvicāro upavicāro cittassa anusandhanatā anupekkhanatā—ayaṃ vuccati “vicāro”. Iti ayañca vitakko ayañca vicāro santā honti samitā vūpasantā atthaṅgatā abbhatthaṅgatā appitā byappitā sositā visositā byantīkatā. Tena vuccati “avitakkaṃ avicāran”ti.
 Therein what is evaluation? That which is searching, constant searching, examining, constant examining, scrutinizing, constant connection of (and) constant inspection by consciousness. This is called evaluation. Thus this directed-thought and this evaluation are calmed, tranquillized, inhibited, terminated, vanished, destroyed, well destroyed, withered, well withered, abrogated. Therefore this is called “without directed-thought, without evaluation”.
“Samādhijan”ti sampasādo pītisukhaṃ—te imasmiṃ samādhimhi jātā honti sañjātā nibbattā abhinibbattā pātubhūtā. Tena vuccati “samādhijan”ti.
 “Born of samādhi” means: Refinement, rapture and pleasure; they in this samādhi are born, begotten, existent, fully existent, apparent. Therefore this is called “born of samādhi”.
“Pītisukhan”ti atthi pīti, atthi sukhaṃ.
 “Rapture and pleasure” means: There is rapture; there is pleasure.
Tattha katamā pīti … pe … ayaṃ vuccati “pīti”.
 Therein what is rapture? See section 567. This is called rapture.
Tattha katamaṃ sukhaṃ … pe … idaṃ vuccati “sukhaṃ”. Idaṃ sukhaṃ imāya pītiyā sahagataṃ hoti sahajātaṃ saṃsaṭṭhaṃ sampayuttaṃ. Tena vuccati “pītisukhan”ti.
 Therein what is pleasure? See section 567. This is called pleasure. This pleasure is accompanied by, co-nascent with, conjoined with, associated with this rapture. Therefore this is called “rapture and pleasure”.
“Dutiyan”ti gaṇa­nānu­pubbatā dutiyaṃ. Idaṃ dutiyaṃ samāpajjatīti dutiyaṃ.
 “Second” means: Second in serial order; this is second because it is attained second.
“Jhānan”ti sampasādo, pītisukhaṃ, cittas­sekaggatā.
 “Jhāna” means: Refinement, rapture and pleasure, one-pointedness of consciousness.
“Upasampajjā”ti yo dutiyassa jhānassa lābho paṭilābho patti sampatti phusanā sacchikiriyā upasampadā.
 “Attains” means: That which is the gaining, gaining repeatedly, acquiring, acquiring well, contacting, realization, achievement of the second jhāna.
“Viharatī”ti … pe … tena vuccati “viharatī”ti.
 “Dwells” means: See section 540. Therefore this is called “dwells”.

12.1.13 – (third jhāna)


“Pītiyā ca virāgā”ti tattha katamā pīti? Yā pīti pāmojjaṃ āmodanā pamodanā hāso pahāso vitti odagyaṃ attamanatā cittassa—ayaṃ vuccati “pīti”. Ayaṃ pīti santā hoti samitā vūpasantā atthaṅgatā abbhatthaṅgatā appitā byappitā sositā visositā byantīkatā. Tena vuccati “pītiyā ca virāgā”ti.
 “Desireless of rapture” means: Therein what is rapture? That which is rapture, gladness, rejoicing, rapture, mirth, merriment, felicity, elation, delight of consciousness. This is called rapture. This rapture is calmed, tranquillized, inhibited, terminated, vanished, destroyed, well destroyed, withered, well withered, abrogated. Therefore this is called “desireless of rapture”.
“Upekkhako”ti tattha katamā upekkhā? Yā upekkhā upekkhanā ajjhupekkhanā majjhattatā cittassa—ayaṃ vuccati “upekkhā”. Imāya upekkhāya upeto hoti … pe … samannāgato. Tena vuccati “upekkhako”ti.
 “Equable” means: Therein what is equanimity? That which is equanimity, having equanimity, supreme equanimity, state of balance of consciousness. This is called equanimity. Of this equanimity he is possessed, See section 357. furnished. Therefore this is called “equable”.
“Viharatī”ti … pe … tena vuccati “viharatī”ti.
 “Dwells” means: See section 540. Therefore this is called “dwells”.

12.1.13.5 – sati = includes right remembrance/mindfulness, NOT FROZEN MIND


“Sato ca sampajāno”ti tattha katamā sati? Yā sati anussati … pe … sammāsati— ayaṃ vuccati “sati”.
 “Mindful and aware” means: Therein what is mindfulness? That which is mindfulness, constant mindfulness, See section 220. right mindfulness. This is called mindfulness.

12.1.13.6 – sampajāno = includes right view, wisdom faculty, dhamma vicaya awakening, NOT FROZEN MIND


Tattha katamaṃ sampajaññaṃ? Yā paññā pajānanā … pe … amoho dhammavicayo sammādiṭṭhi—idaṃ vuccati “sampajaññaṃ”. Iti imāya ca satiyā iminā ca sampajaññena upeto hoti … pe … samannāgato. Tena vuccati “sato ca sampajāno”ti.
 Therein what is awareness? That which is wisdom, understanding, See section 525. absence of delusion, truth investigation, right view. This is called awareness. Thus of this mindfulness and of this awareness he is possessed, See section 357. furnished. Therefore this is called “mindful and aware”.

12.1.13.7 – Sukhañca kāyena = ⛔ mental pleasure experienced by ‘body of mental factors’

(⛔ sukha contradicts EBT jhāna!)


“Sukhañca kāyena paṭisaṃvedetī”ti
 “Experiences pleasure by way of the body” means:
tattha katamaṃ sukhaṃ?
 Therein what is pleasure?
Yaṃ cetasikaṃ sātaṃ
 That which is mental ease,
cetasikaṃ sukhaṃ
 mental pleasure,
ceto­samphas­sa­jaṃ sātaṃ sukhaṃ vedayitaṃ
 easeful pleasant experience born of mental contact,
ceto­samphas­sajā sātā sukhā vedanā—
 easeful pleasant feeling born of mental contact.
idaṃ vuccati “sukhaṃ”.
 This is called pleasure.

(⛔ kāya contradicts EBT jhāna!)

(this also contradicts earlier Vibhanga Vb 10 which had pacification awakenig factor operating on physical kāya body under sutta method, and mental body under abhidhamma method)

Tattha katamo kāyo?
 Therein what is the body?
Saññākkhandho,
 The aggregate of perception,
saṅ­khā­rak­khan­dho,
 aggregate of volitional activities,
viññā­ṇak­khan­dho—
 aggregate of consciousness.
ayaṃ vuccati “kāyo”.
 This is called the body.
Idaṃ sukhaṃ iminā kāyena paṭisaṃvedeti.
 This pleasure he experiences by way of this body.
Tena vuccati “sukhañca kāyena paṭisaṃvedetī”ti.
 Therefore this is called “experiences pleasure by way of the body”.

(noble ones declare)


“Yaṃ taṃ ariyā ācikkhantī”ti tattha katame ariyā? Ariyā vuccanti buddhā ca buddhasāvakā ca. Te imaṃ ācikkhanti desenti paññapenti paṭṭhapenti vivaranti vibhajanti uttāniṃ karonti pakāsenti. Tena vuccati “yaṃ taṃ ariyā ācikkhantī”ti.
 “This the Noble Ones declare” means: Therein what are Noble Ones? Buddhas and disciples of the Buddhas are called Noble Ones; this they declare, preach, define, establish, reveal, analyse, make clear, explain. Therefore this is called “this the Noble Ones declare”.
“Upekkhako satimā sukhavihārī”ti tattha katamā upekkhā? Yā upekkhā upekkhanā ajjhupekkhanā majjhattatā cittassa—ayaṃ vuccati “upekkhā”.
 “The equable, mindful dweller in pleasure” means: Therein what is equanimity? That which is equanimity, having equanimity, supreme equanimity, state of balance of consciousness. This is called equanimity.
Tattha katamā sati? Yā sati anussati … pe … sammāsati—ayaṃ vuccati “sati”.
 Therein what is mindfulness? That which is mindfulness, constant mindfulness, See section 220. right mindfulness. This is called mindfulness.
Tattha katamaṃ sukhaṃ? Yaṃ cetasikaṃ sātaṃ cetasikaṃ sukhaṃ ceto­samphas­sa­jaṃ sātaṃ sukhaṃ vedayitaṃ ceto­samphas­sajā sātā sukhā vedanā—idaṃ vuccati “sukhaṃ”. Iti imāya ca upekkhāya imāya ca satiyā iminā ca sukhena samannāgato iriyati vattati pāleti yapeti yāpeti carati viharati. Tena vuccati “upekkhako satimā sukhavihārī”ti.
 Therein what is pleasure? That which is mental ease, mental pleasure, easeful pleasant experience born of mental contact, easeful pleasant feeling born of mental contact. This is called pleasure. Thus furnished with this equanimity and with this mindfulness and with this pleasure he assumes the four postures, exists, protects, keeps going, maintains, turns about, dwells. Therefore this is called “the equable, mindful dweller in pleasure”.
“Tatiyan”ti gaṇa­nānu­pubbatā tatiyaṃ. Idaṃ tatiyaṃ samāpajjatīti tatiyaṃ.
 “Third” means: Third in serial order; this is third because it is attained third.
“Jhānan”ti upekkhā, sati, sampajaññaṃ, sukhaṃ, cittas­sekaggatā.
 “Jhāna” means: Equanimity, mindfulness, awareness, pleasure, one-pointedness of consciousness.
“Upasampajjā”ti yo tatiyassa jhānassa lābho paṭilābho patti sampatti phusanā sacchikiriyā upasampadā.
 “Attains” means: That which is the gaining, gaining repeatedly, acquiring, acquiring well, contacting, realization, achievement of the third jhāna.
“Viharatī”ti … pe … tena vuccati “viharatī”ti.
 “Dwells” means: See section 540. Therefore this is called “dwells”.

12.1.14 – (fourth jhāna)


“Sukhassa ca pahānā dukkhassa ca pahānā”ti, atthi sukhaṃ, atthi dukkhaṃ.
 “By the abandoning of pleasure and by the abandoning of pain” means: There is pleasure; there is pain.

12.1.14.1 – Sukha = switches back to physical pleasure! Why?


Tattha katamaṃ sukhaṃ? Yaṃ kāyikaṃ sātaṃ kāyikaṃ sukhaṃ kāya­samphas­sa­jaṃ sātaṃ sukhaṃ vedayitaṃ kāya­samphas­sajā sātā sukhā vedanā—idaṃ vuccati “sukhaṃ”.
 Therein what is pleasure? That which is bodily ease, bodily pleasure, easeful pleasant experience born of bodily contact, easeful pleasant feeling born of bodily contact. This is called pleasure.

12.1.14.2 – dukkha = physical pain


Tattha katamaṃ dukkhaṃ? Yaṃ kāyikaṃ asātaṃ kāyikaṃ dukkhaṃ kāya­samphas­sa­jaṃ asātaṃ dukkhaṃ vedayitaṃ kāya­samphas­sajā asātā dukkhā vedanā—idaṃ vuccati “dukkhaṃ”. Iti idañca sukhaṃ idañca dukkhaṃ santā honti samitā vūpasantā atthaṅgatā abbhatthaṅgatā appitā byappitā sositā visositā byantīkatā. Tena vuccati “sukhassa ca pahānā dukkhassa ca pahānā”ti.
 Therein what is pain? That which is bodily uneasiness, bodily pain, uneasy painful experience born of bodily contact, uneasy painful feeling born of bodily contact. This is called pain. Thus this pleasure and this pain are calmed, tranquillized, inhibited, terminated, vanished, destroyed, well destroyed, withered, well withered, abrogated. Therefore this is called “by the abandoning of pleasure and by the abandoning of pain”.
“Pubbeva somanas­sa­-do­manas­sā­naṃ atthaṅgamā”ti atthi somanassaṃ, atthi domanassaṃ.
 “First terminating mental pleasure and mental pain” means: There is mental pleasure; there is mental pain.

12.1.14.4 – somanassa = mental joy


Tattha katamaṃ somanassaṃ? Yaṃ cetasikaṃ sātaṃ cetasikaṃ sukhaṃ ceto­samphas­sa­jaṃ sātaṃ sukhaṃ vedayitaṃ ceto­samphas­sajā sātā sukhā vedanā— idaṃ vuccati “somanassaṃ”.
 Therein what is mental pleasure? That which is mental ease, mental pleasure, easeful pleasant experience born of mental contact, easeful pleasant feeling born of mental contact. This is called mental pleasure.

12.1.14.5 – domanassa = mental pain


Tattha katamaṃ domanassaṃ? Yaṃ cetasikaṃ asātaṃ cetasikaṃ dukkhaṃ ceto­samphas­sa­jaṃ asātaṃ dukkhaṃ vedayitaṃ ceto­samphas­sajā asātā dukkhā vedanā— idaṃ vuccati “domanassaṃ”. Iti idañca somanassaṃ idañca domanassaṃ pubbeva santā honti samitā vūpasantā atthaṅgatā abbhatthaṅgatā appitā byappitā sositā visositā byantīkatā. Tena vuccati “pubbeva somanas­sa­do­manas­sā­naṃ atthaṅgamā”ti.
 Therein what is mental pain? That which is mental uneasiness, mental pain, uneasy painful experience born of mental contact, uneasy painful feeling born of mental contact. This is called mental pain. Thus this mental pleasure and this mental pain are first calmed, tranquillized, inhibited, terminated, vanished, destroyed, well destroyed, withered, well withered, abrogated. Therefore this is called “first terminating mental pleasure and mental pain”.

12.1.14.6 – a-dukkham-a-sukham = mental neutral sensation


“Aduk­kha­ma­su­khan”ti yaṃ cetasikaṃ neva sātaṃ nāsātaṃ ceto­samphas­sa­jaṃ aduk­kha­ma­su­khaṃ vedayitaṃ ceto­samphas­sajā adukkhamasukhā vedanā. Tena vuccati “aduk­kha­ma­su­khan”ti.
 “Neither-pain-nor-pleasure” means: 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. Therefore this is called “neither-pain-nor-pleasure”.

12.1.14.7 – upekkha = equanimous-observation


“Upekkhā­sati­pāri­suddhin”ti, tattha katamā upekkhā? Yā upekkhā upekkhanā ajjhupekkhanā majjhattatā cittassa—ayaṃ vuccati “upekkhā”.
 “Purity of mindfulness caused by equanimity” means: Therein what is equanimity? That which is equanimity, having equanimity, supreme equanimity, state of balance of consciousness. This is called equanimity.
Tattha katamā sati? Yā sati anussati … pe … sammāsati—ayaṃ vuccati “sati”. Ayaṃ sati imāya upekkhāya vivaṭā hoti parisuddhā pariyodātā. Tena vuccati “upekkhā­sati­pāri­suddhin”ti.
 Therein what is mindfulness? That which is mindfulness, constant mindfulness, See section 220. right mindfulness. This is called mindfulness. This mindfulness, because of this equanimity, is unobstructed, very pure, very clear. Therefore this is called “purity of mindfulness caused by equanimity”.
“Catutthan”ti gaṇa­nānu­pubbatā catutthaṃ, idaṃ catutthaṃ samāpajjatīti catutthaṃ.
 “Fourth” means: Fourth in serial order; this is fourth because it is attained fourth.
“Jhānan”ti upekkhā, sati, cittas­sekaggatā.
 “Jhāna” means: Equanimity, mindfulness, one-pointedness of consciousness.
“Upasampajjā”ti yo catutthassa jhānassa lābho paṭilābho patti sampatti phusanā sacchikiriyā upasampadā.
 “Attains” means: That which is the gaining, gaining repeatedly, acquiring, acquiring well, contacting, realization, achievement of the fourth jhāna.
“Viharatī”ti … pe … tena vuccati “viharatī”ti.
 “Dwells” means: See section 540. Therefore this is called “dwells”.

12.1.15 – (space infinitude)


12.1.15.1 – rūpa-sañña


“Sabbaso rūpasaññānaṃ samatikkamā”ti tattha katamā rūpasaññā? Rūpāvaca­ra­samā­pattiṃ samāpannassa vā upapannassa vā diṭṭha­dhamma­su­kha­vihārissa vā saññā sañjānanā sañjānitattaṃ—imā vuccanti “rūpasaññāyo”. Imā rūpasaññāyo atikkanto hoti vītikkanto samatikkanto. Tena vuccati “sabbaso rūpasaññānaṃ samatikkamā”ti.
 “Having wholly passed the perceptions of form” means: Therein what are perceptions of form? The perception, perceiving, state of perceiving of one who has attained to, who is possessed of, who in this world dwells in the pleasure of the attainment of the state characteristic of the plane of form. These are called perceptions of form. These perceptions of form he has passed over, gone beyond, passed. Therefore this is called “having wholly passed the perceptions of form”.

12.1.15.3 – paṭigha-sañña: perceptions from the 5 sense doors


“Paṭi­gha­saññā­naṃ atthaṅgamā”ti tattha katamā paṭighasaññā? Rūpasaññā saddasaññā … pe … ­phoṭṭhab­ba­saññā—imā vuccanti “paṭighasaññāyo”. Imā paṭighasaññāyo santā honti samitā vūpasantā atthaṅgatā abbhatthaṅgatā appitā byappitā sositā visositā byantīkatā. Tena vuccati “paṭi­gha­saññā­naṃ atthaṅgamā”ti.
 “Terminating perceptions of (sense) impingement” means: Therein what are perceptions of (sense) impingement? Visible (object) perception, audible (object) perception, Intermediate sense perceptions. tangible (object) perception. These are called perceptions of (sense) impingement. These perceptions of (sense) impingement are calmed, tranquillized, inhibited, terminated, vanished, destroyed, well destroyed, withered, well withered, abrogated. Therefore this is called “terminating perceptions of (sense) impingement”.
“Nānat­ta­saññā­naṃ amanasikārā”ti tattha katamā nānattasaññā? Asamāpannassa manodhātu samaṅgissa vā mano­viñ­ñā­ṇa­dhātu samaṅgissa vā saññā sañjānanā sañjānitattaṃ—imā vuccanti “nānattasaññāyo”. Imā nānattasaññāyo na manasi karoti. Tena vuccati “nānat­ta­saññā­naṃ amanasikārā”ti.
 “Not attending to diversity of perceptions” means: Therein what are diversity of perceptions? The perception, perceiving, state of perceiving of one who has not attained (to jhāna) but who is possessed of mind element and possessed of mind-consciousness-element. These are called diversity of perceptions. To this diversity of perceptions he does not attend. Therefore this is called “not attending to diversity of perceptions”.
“Ananto ākāso”ti, tattha katamo ākāso? Yo ākāso ākāsagataṃ aghaṃ aghagataṃ vivaro vivaragataṃ asamphuṭṭhaṃ catūhi mahābhūtehi—ayaṃ vuccati “ākāso”. Tasmiṃ ākāse cittaṃ ṭhapeti saṇṭhapeti anantaṃ pharati. Tena vuccati “ananto ākāso”ti.
 “Infinite is space” means: Therein what is space? That which is space, spatial, void, voidness, interstice, interstitial, not in contact with the four great essentials. This is called space. In this space he sets up, establishes and expands consciousness infinitely. Therefore this is called “infinite is space”.
“Ākāsānañ­cāyata­nan”ti ākāsānañ­cāyata­naṃ samāpannassa vā upapannassa vā diṭṭha­dhamma­su­kha­vihārissa vā cittacetasikā dhammā.
 “The state of infinity of space” means: The consciousness and mental concomitant dhammas of one who has attained to, who is possessed of, who in this world dwells in the pleasure of the state of infinity of space.
“Upasampajjā”ti yo ākāsānañ­cāyata­nassa lābho paṭilābho patti sampatti phusanā sacchikiriyā upasampadā.
 “Attains” means: That which is the gaining, gaining repeatedly, acquiring, acquiring well, contacting, realization, achievement of the state of infinity of space.
“Viharatī”ti … pe … tena vuccati “viharatī”ti.
 “Dwells” means: See section 540. Therefore this is called “dwells”.

12.1.16 – (consciousness infinitude)


“Sabbaso ākāsānañ­cāyata­naṃ samatikkammā”ti imaṃ ākāsānañ­cāyata­naṃ atikkanto hoti vītikkanto samatikkanto. Tena vuccati “sabbaso ākāsānañ­cāyata­naṃ samatikkammā”ti.
 “Having wholly passed the state of infinity of space” means: This state of infinity of space he has passed over, gone beyond, passed. Therefore this is called “having wholly passed the state of infinity of space”.
“Anantaṃ viññāṇan”ti taṃyeva ākāsaṃ viññāṇena phuṭṭhaṃ manasi karoti anantaṃ pharati. Tena vuccati “anantaṃ viññāṇan”ti.
 “Infinite is consciousness” means: He pays attention to and expands infinitely the consciousness which touched that same space. Therefore this is called “infinite is consciousness”.
“Viñ­ñā­ṇañ­cāyata­nan”ti viñ­ñā­ṇañ­cāyata­naṃ samāpannassa vā upapannassa vā diṭṭha­dhamma­su­kha­vihārissa vā cittacetasikā dhammā.
 “State of infinity of consciousness” means: The consciousness and mental concomitant dhammas of one who has attained to, who is possessed of, who in this world dwells in the pleasure of the state of infinity of consciousness.
“Upasampajjā”ti yo viñ­ñā­ṇañ­cāyata­nassa lābho paṭilābho patti sampatti phusanā sacchikiriyā upasampadā.
 “Attains” means: That which is the gaining, gaining repeatedly, acquiring, acquiring well, contacting, realization, achievement of the state of infinity of consciousness.
“Viharatī”ti … pe … tena vuccati “viharatī”ti.
 “Dwells” means: See section 540. Therefore this is called “dwells”.

12.1.17 – (dimension of nothingness)


“Sabbaso viñ­ñā­ṇañ­cāyata­naṃ samatikkammā”ti imaṃ viñ­ñā­ṇañ­cāyata­naṃ atikkanto hoti vītikkanto samatikkanto. Tena vuccati “sabbaso viñ­ñā­ṇañ­cāyata­naṃ samatikkammā”ti.
 “Having wholly passed the state of infinity of consciousness” means: This state of infinity of consciousness he has passed over, gone beyond, passed. Therefore this is called “having wholly passed the state of infinity of consciousness”.
“Natthi kiñcī”ti taṃyeva viññāṇaṃ bhāveti vibhāveti antaradhāpeti, “natthi kiñcī”ti passati. Tena vuccati “natthi kiñcī”ti.
 “There is nothing whatever” means: That same consciousness he develops (i.e. refines), causes to cease, causes to disappear, (finally) he sees “there is nothing whatever”. Therefore this is called “there is nothing whatever”.
“Ākiñ­cañ­ñā­yatanan”ti ākiñ­cañ­ñā­yatanaṃ samāpannassa vā upapannassa vā diṭṭha­dhamma­su­kha­vihārissa vā cittacetasikā dhammā.
 “The state of nothingness” means: The consciousness and mental concomitant dhammas of one who has attained to, who is possessed of, who in this world dwells in the pleasure of the state of nothingness.
“Upasampajjā”ti yo ākiñ­cañ­ñā­yatanassa lābho paṭilābho patti sampatti phusanā sacchikiriyā upasampadā.
 “Attains” means: That which is the gaining, gaining repeatedly, acquiring, acquiring well, contacting, realization, achievement of the state of nothingness.
“Viharatī”ti … pe … tena vuccati “viharatī”ti.
 “Dwells” means: See section 540. Therefore this is called “dwells”.

12.1.19 – (neither perception nor nonperception)


“Sabbaso ākiñ­cañ­ñā­yatanaṃ samatikkammā”ti imaṃ ākiñ­cañ­ñā­yatanaṃ atikkanto hoti vītikkanto samatikkanto. Tena vuccati “sabbaso ākiñ­cañ­ñā­yatanaṃ samatikkammā”ti.
 “Having wholly passed the state of nothingness” means: This state of nothingness he has passed over, gone beyond, passed. Therefore this is called “having wholly passed the state of nothingness”.
“Nevasaññī­nāsaññī”ti taṃyeva ākiñ­cañ­ñā­yatanaṃ santato manasi karoti saṅ­khā­rā­vasesa­samā­pattiṃ bhāveti. Tena vuccati “nevasaññī­nāsaññī”ti.
 Having neither perception nor non-perception means: That same state of nothingness he attends to as peace, he develops (refines) the attainment of residual mental dhammas. Therefore this is called having neither perception nor non-perception.
“Neva­saññā­nā­sañ­ñāyata­nan”ti neva­saññā­nā­sañ­ñāyata­naṃ samāpannassa vā upapannassa vā diṭṭha­dhamma­su­kha­vihārissa vā cittacetasikā dhammā.
 “The state of neither perception nor non-perception” means: The consciousness and mental concomitant dhammas of one who has attained to, who is possessed of, who in this world dwells in the pleasure of the state of neither perception nor non-perception.
“Upasampajjā”ti yo neva­saññā­nā­sañ­ñāyata­nassa lābho paṭilābho patti sampatti phusanā sacchikiriyā upasampadā.
 “Attains” means: That which is the gaining, gaining repeatedly, acquiring, acquiring well, contacting, realization, achievement of the state of neither perception nor non-perception.
“Viharatī”ti iriyati vattati pāleti yapeti yāpeti carati viharati. Tena vuccati “viharatī”ti.
 “Dwells” means: Assumes the four postures, exists, protects, keeps going, maintains, turns about, dwells. Therefore this is called “dwells”.
Suttan­ta­bhājanī­yaṃ.
 (Here Ends) Analysis According To The Discourses

12.2 - Abhi­-dham­ma-­bhājanīya: Analysis According To Abhidhamma



2. 2 Abhi­dham­ma­bhājanīya
 12.2. Analysis According To Abhidhamma

12.2.1 - Rūpā-vaca­ra-­kusala

2.1. Rūpāvaca­ra­kusala
 12.2.1. Skilful Dhammas Characteristic Of The Plane Of Form
Cattāri jhānāni—paṭhamaṃ jhānaṃ, dutiyaṃ jhānaṃ, tatiyaṃ jhānaṃ, catutthaṃ jhānaṃ.
 The four jhānas are: First jhāna, second jhāna, third jhāna, fourth jhāna.
Tattha katamaṃ paṭhamaṃ jhānaṃ? Idha bhikkhu yasmiṃ samaye rūpūpapattiyā maggaṃ bhāveti vivicceva kāmehi … pe … paṭhamaṃ jhānaṃ upasampajja viharati pathavīkasiṇaṃ, tasmiṃ samaye pañcaṅgikaṃ jhānaṃ hoti—vitakko, vicāro, pīti, sukhaṃ, cittas­sekaggatā. Idaṃ vuccati “paṭhamaṃ jhānaṃ”. Avasesā dhammā jhāna­sam­payuttā. (1)
 Therein what is first jhāna? Herein at the time when a monk develops the path for rebirth in the plane of form, he, aloof from sense pleasures, See section 205. attains and dwells in earth-totality first jhāna; at that time there is five constituent jhāna (viz.) directed-thought, evaluation, rapture, pleasure, one-pointedness of consciousness. This is called first jhāna. (As also are) The remaining dhammas associated with the jhāna. (1)
Tattha katamaṃ dutiyaṃ jhānaṃ? Idha bhikkhu yasmiṃ samaye rūpūpapattiyā maggaṃ bhāveti vitak­ka­vicārā­naṃ vūpasamā … pe … dutiyaṃ jhānaṃ upasampajja viharati pathavīkasiṇaṃ, tasmiṃ samaye tivaṅgikaṃ jhānaṃ hoti—pīti, sukhaṃ, cittas­sekaggatā. Idaṃ vuccati “dutiyaṃ jhānaṃ”. Avasesā dhammā jhāna­sam­payuttā. (2)
 Therein what is second jhāna? Herein at the time when a monk develops the path for rebirth in the plane of form, he, inhibiting directed-thought and evaluation, See section 205. attains and dwells in earth-totality second jhāna; at that time there is three constituent jhāna (viz.) rapture, pleasure, one-pointedness of consciousness. This is called second jhāna. (As also are) The remaining dhammas associated with the jhāna. (2)
Tattha katamaṃ tatiyaṃ jhānaṃ? Idha bhikkhu yasmiṃ samaye rūpūpapattiyā maggaṃ bhāveti pītiyā ca virāgā … pe … tatiyaṃ jhānaṃ upasampajja viharati pathavīkasiṇaṃ, tasmiṃ samaye duvaṅgikaṃ jhānaṃ hoti—sukhaṃ, cittas­sekaggatā. Idaṃ vuccati “tatiyaṃ jhānaṃ”. Avasesā dhammā jhāna­sam­payuttā. (3)
 Therein what is third jhāna? Herein at the time when a monk develops the path for rebirth in the plane of form, he, desireless of rapture, See section 205. attains and dwells in earth-totality third jhāna; at that time there is two constituent jhāna (viz.) pleasure, one-pointedness of consciousness. This is called third jhāna. (As also are) The remaining dhammas associated with the jhāna. (3)
Tattha katamaṃ catutthaṃ jhānaṃ? Idha bhikkhu yasmiṃ samaye rūpūpapattiyā maggaṃ bhāveti sukhassa ca pahānā … pe … catutthaṃ jhānaṃ upasampajja viharati pathavīkasiṇaṃ, tasmiṃ samaye duvaṅgikaṃ jhānaṃ hoti—upekkhā, cittas­sekaggatā. Idaṃ vuccati “catutthaṃ jhānaṃ”. Avasesā dhammā jhāna­sam­payuttā. (4)
 Therein what is fourth jhāna? Herein at the time when a monk develops the path for rebirth in the plane of form, he, by the abandoning of pleasure, See section 205. attains and dwells in earth-totality fourth jhāna; at that time there is two constituent jhāna (viz.) equanimity, one-pointedness of consciousness. This is called fourth jhāna. (As also are) The remaining dhammas associated with the jhāna. (4)
Catukkaṃ.
 (Here Ends The Jhānic) Tetrad
Idha bhikkhu yasmiṃ samaye rūpūpapattiyā maggaṃ bhāveti vivicceva kāmehi … pe … paṭhamaṃ jhānaṃ upasampajja viharati pathavīkasiṇaṃ, tasmiṃ samaye pañcaṅgikaṃ jhānaṃ hoti—vitakko, vicāro, pīti, sukhaṃ, cittas­sekaggatā. Idaṃ vuccati “paṭhamaṃ jhānaṃ”. Avasesā dhammā jhāna­sam­payuttā. (1)
 Herein at the time when a monk develops the path for rebirth in the plane of form, he, aloof from sense pleasures, See section 205. attains and dwells in earth-totality first jhāna; at that time there is five constituent jhāna (viz.) directed-thought, evaluation, rapture, pleasure, one-pointedness of consciousness. This is called first jhāna. (As also are) The remaining dhammas associated with the jhāna. (1)
Idha bhikkhu yasmiṃ samaye rūpūpapattiyā maggaṃ bhāveti vivicceva kāmehi vivicca akusalehi dhammehi avitakkaṃ vicāramattaṃ vivekajaṃ pītisukhaṃ dutiyaṃ jhānaṃ upasampajja viharati pathavīkasiṇaṃ, tasmiṃ samaye caturaṅgikaṃ jhānaṃ hoti—vicāro, pīti, sukhaṃ, cittas­sekaggatā. Idaṃ vuccati “dutiyaṃ jhānaṃ”. Avasesā dhammā jhāna­sam­payuttā. (2)
 Herein at the time when a monk develops the path for rebirth in the plane of form, he, aloof from sense pleasures, aloof from unskilful dhammas, attains and dwells in earth-totality second jhāna without directed-thought, evaluation only, with rapture and pleasure born of detachment; at that time there is four constituent jhāna (viz.) evaluation, rapture, pleasure, one-pointedness of consciousness. This is called second jhāna. (As also are) The remaining dhammas associated with the jhāna. (2)
Idha bhikkhu yasmiṃ samaye rūpūpapattiyā maggaṃ bhāveti vitak­ka­vicārā­naṃ vūpasamā … pe … tatiyaṃ jhānaṃ upasampajja viharati pathavīkasiṇaṃ, tasmiṃ samaye tivaṅgikaṃ jhānaṃ hoti—pīti, sukhaṃ, cittas­sekaggatā. Idaṃ vuccati “tatiyaṃ jhānaṃ”. Avasesā dhammā jhāna­sam­payuttā. (3)
 Herein at the time when a monk develops the path for rebirth in the plane of form, he, inhibiting directed-thought and evaluation, See section 205. attains and dwells in earth-totality third jhāna; at that time there is three constituent jhāna (viz.) rapture, pleasure, one-pointedness of consciousness. This is called third jhāna. (As also are) The remaining dhammas associated with the jhāna. (3)
Idha bhikkhu yasmiṃ samaye rūpūpapattiyā maggaṃ bhāveti pītiyā ca virāgā … pe … catutthaṃ jhānaṃ upasampajja viharati pathavīkasiṇaṃ, tasmiṃ samaye duvaṅgikaṃ jhānaṃ hoti—sukhaṃ, cittas­sekaggatā. Idaṃ vuccati “catutthaṃ jhānaṃ”. Avasesā dhammā jhāna­sam­payuttā. (4)
 Herein at the time when a monk develops the path for rebirth in the plane of form, he, desireless of rapture, See section 205. attains and dwells in earth-totality fourth jhāna; at that time there is two constituent jhāna (viz.) pleasure, one-pointedness of consciousness. This is called fourth jhāna. (As also are) The remaining dhammas associated with the jhāna. (4)
Idha bhikkhu yasmiṃ samaye rūpūpapattiyā maggaṃ bhāveti sukhassa ca pahānā … pe … pañcamaṃ jhānaṃ upasampajja viharati pathavīkasiṇaṃ, tasmiṃ samaye duvaṅgikaṃ jhānaṃ hoti—upekkhā, cittas­sekaggatā. Idaṃ vuccati “pañcamaṃ jhānaṃ”. Avasesā dhammā jhāna­sam­payuttā. (5)
 Herein at the time when a monk develops the path for rebirth in the plane of form, he, by the abandoning of pleasure, See section 205. attains and dwells in earth-totality fifth jhāna; at that time there is two constituent jhāna (viz.) equanimity, one-pointedness of consciousness. This is called fifth jhāna. (As also are) The remaining dhammas associated with the jhāna. (5)
Pañcakaṃ.
 (Here Ends The Jhānic) Pentad

12.2.2 - A-rūpā­-vacara-­kusala

2.2. Arūpā­vacara­kusala
 12.2.2. Skilful Dhammas Characteristic Of The Formless Plane
Idha bhikkhu yasmiṃ samaye arūpūpapattiyā maggaṃ bhāveti sabbaso ākiñ­cañ­ñā­yatanaṃ samatikkamma neva­saññā­nā­sañ­ñāyata­na­saññā­saha­gataṃ sukhassa ca pahānā … pe … catutthaṃ jhānaṃ upasampajja viharati, tasmiṃ samaye duvaṅgikaṃ jhānaṃ hoti—upekkhā, cittas­sekaggatā. Idaṃ vuccati “catutthaṃ jhānaṃ”. Avasesā dhammā jhāna­sam­payuttā.
 Herein at the time when a monk develops the path for rebirth in the formless plane, he, having wholly passed the state of nothingness, by the abandoning of pleasure, See section 205. attains and dwells in the fourth jhāna accompanied by perception of the state that is neither perception nor non-perception; at that time there is two constituent jhāna (viz.) equanimity, one-pointedness of consciousness. This is called fourth jhāna. (As also are) The remaining dhammas associated with the jhāna.

12.2.3 - Lokutta­ra­kusala

2.3. Lokutta­ra­kusala
 12.2.3. Supramundane Skilful Dhammas
Cattāri jhānāni—paṭhamaṃ jhānaṃ, dutiyaṃ jhānaṃ, tatiyaṃ jhānaṃ, catutthaṃ jhānaṃ.
 The four jhānas are: First jhāna, second jhāna, third jhāna, fourth jhāna.
Tattha katamaṃ paṭhamaṃ jhānaṃ? 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 pañcaṅgikaṃ jhānaṃ hoti—vitakko, vicāro, pīti, sukhaṃ, cittas­sekaggatā. Idaṃ vuccati “paṭhamaṃ jhānaṃ”. Avasesā dhammā jhāna­sam­payuttā.
 Therein what is first jhāna? 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 five constituent jhāna (viz.) directed-thought, evaluation, rapture, pleasure, one-pointedness of consciousness. This is called first jhāna. (As also are) The remaining dhammas associated with the jhāna.
Tattha katamaṃ dutiyaṃ jhānaṃ? Idha bhikkhu yasmiṃ samaye lokuttaraṃ jhānaṃ bhāveti niyyānikaṃ apacayagāmiṃ diṭṭhigatānaṃ pahānāya paṭhamāya bhūmiyā pattiyā vitak­ka­vicārā­naṃ vūpasamā … pe … dutiyaṃ jhānaṃ upasampajja viharati duk­kha­paṭi­padaṃ dandhābhiññaṃ, tasmiṃ samaye tivaṅgikaṃ jhānaṃ hoti—pīti, sukhaṃ, cittas­sekaggatā. Idaṃ vuccati “dutiyaṃ jhānaṃ”. Avasesā dhammā jhāna­sam­payuttā.
 Therein what is second jhāna? 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, inhibiting directed-thought and evaluation, See section 205. attains and dwells in the second jhāna that is hard practice and knowledge slowly acquired; at that time there is three constituent jhāna (viz.) rapture, pleasure, one-pointedness of consciousness. This is called second jhāna. (As also are) The remaining dhammas associated with the jhāna.
Tattha katamaṃ tatiyaṃ jhānaṃ? Idha bhikkhu yasmiṃ samaye lokuttaraṃ jhānaṃ bhāveti niyyānikaṃ apacayagāmiṃ diṭṭhigatānaṃ pahānāya paṭhamāya bhūmiyā pattiyā pītiyā ca virāgā … pe … tatiyaṃ jhānaṃ upasampajja viharati duk­kha­paṭi­padaṃ dandhābhiññaṃ, tasmiṃ samaye duvaṅgikaṃ jhānaṃ hoti—sukhaṃ, cittas­sekaggatā. Idaṃ vuccati “tatiyaṃ jhānaṃ”. Avasesā dhammā jhāna­sam­payuttā.
 Therein what is third jhāna? 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, desireless of rapture, See section 205. attains and dwells in the third jhāna that is hard practice and knowledge slowly acquired; at that time there is two constituent jhāna (viz.) pleasure, one-pointedness of consciousness. This is called third jhāna. (As also are) The remaining dhammas associated with the jhāna.
Tattha katamaṃ catutthaṃ jhānaṃ? Idha bhikkhu yasmiṃ samaye lokuttaraṃ jhānaṃ bhāveti niyyānikaṃ apacayagāmiṃ diṭṭhigatānaṃ pahānāya paṭhamāya bhūmiyā pattiyā sukhassa ca pahānā … pe … catutthaṃ jhānaṃ upasampajja viharati duk­kha­paṭi­padaṃ dandhābhiññaṃ, tasmiṃ samaye duvaṅgikaṃ jhānaṃ hoti—upekkhā, cittas­sekaggatā. Idaṃ vuccati “catutthaṃ jhānaṃ”. Avasesā dhammā jhāna­sam­payuttā.
 Therein what is fourth jhāna? 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, by the abandoning of pleasure, See section 205. attains and dwells in the fourth jhāna that is hard practice and knowledge slowly acquired; at that time there is two constituent jhāna (viz.) equanimity, one-pointedness of consciousness. This is called fourth jhāna. (As also are) The remaining dhammas associated with the jhāna.
Catukkaṃ.
 (Here Ends The Jhānic) Tetrad
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 pañcaṅgikaṃ jhānaṃ hoti—vitakko, vicāro, pīti, sukhaṃ, cittas­sekaggatā. Idaṃ vuccati “paṭhamaṃ jhānaṃ”. Avasesā dhammā jhāna­sam­payuttā.
 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 five constituent jhāna (viz.) directed-thought, evaluation, rapture, pleasure, one-pointedness of consciousness. This is called first jhāna. (As also are) The remaining dhammas associated with the jhāna.
Idha bhikkhu yasmiṃ samaye lokuttaraṃ jhānaṃ bhāveti niyyānikaṃ apacayagāmiṃ diṭṭhigatānaṃ pahānāya paṭhamāya bhūmiyā pattiyā vivicceva kāmehi vivicca akusalehi dhammehi avitakkaṃ vicāramattaṃ vivekajaṃ pītisukhaṃ dutiyaṃ jhānaṃ upasampajja viharati duk­kha­paṭi­padaṃ dandhābhiññaṃ, tasmiṃ samaye caturaṅgikaṃ jhānaṃ hoti vicāro pīti sukhaṃ cittas­sekaggatā. Idaṃ vuccati “dutiyaṃ jhānaṃ”. Avasesā dhammā jhāna­sam­payuttā.
 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 pleasure, aloof from unskilful dhammas, attains and dwells in the second jhāna without directed-thought, evaluation only, with rapture and pleasure born of detachment, that is hard practice and knowledge slowly acquired; at that time there is four constituent jhāna (viz.) evaluation, rapture, pleasure, one-pointedness of consciousness. This is called second jhāna. (As also are) The remaining dhammas associated with the jhāna.
Idha bhikkhu yasmiṃ samaye lokuttaraṃ jhānaṃ bhāveti niyyānikaṃ apacayagāmiṃ diṭṭhigatānaṃ pahānāya paṭhamāya bhūmiyā pattiyā vitak­ka­vicārā­naṃ vūpasamā … pe … tatiyaṃ jhānaṃ upasampajja viharati duk­kha­paṭi­padaṃ dandhābhiññaṃ, tasmiṃ samaye tivaṅgikaṃ jhānaṃ hoti—pīti, sukhaṃ, cittas­sekaggatā. Idaṃ vuccati “tatiyaṃ jhānaṃ”. Avasesā dhammā jhāna­sam­payuttā.
 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, inhibiting directed-thought and evaluation, See section 205. attains and dwells in the third jhāna that is hard practice and knowledge slowly acquired; at that time there is three constituent jhāna (viz.) rapture, pleasure, one-pointedness of consciousness. This is called third jhāna. (As also are) The remaining dhammas associated with the jhāna.
Idha bhikkhu yasmiṃ samaye lokuttaraṃ jhānaṃ bhāveti niyyānikaṃ apacayagāmiṃ diṭṭhigatānaṃ pahānāya paṭhamāya bhūmiyā pattiyā pītiyā ca virāgā … pe … catutthaṃ jhānaṃ upasampajja viharati duk­kha­paṭi­padaṃ dandhābhiññaṃ, tasmiṃ samaye duvaṅgikaṃ jhānaṃ hoti—sukhaṃ, cittas­sekaggatā. Idaṃ vuccati “catutthaṃ jhānaṃ”. Avasesā dhammā jhāna­sam­payuttā.
 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, desireless of rapture, See section 205. attains and dwells in the fourth jhāna that is hard practice and knowledge slowly acquired; at that time there is two constituent jhāna (viz.) pleasure, one-pointedness of consciousness. This is called fourth jhāna. (As also are) The remaining dhammas associated with the jhāna.
Idha bhikkhu yasmiṃ samaye lokuttaraṃ jhānaṃ bhāveti niyyānikaṃ apacayagāmiṃ diṭṭhigatānaṃ pahānāya paṭhamāya bhūmiyā pattiyā sukhassa ca pahānā … pe … pañcamaṃ jhānaṃ upasampajja viharati duk­kha­paṭi­padaṃ dandhābhiññaṃ, tasmiṃ samaye duvaṅgikaṃ jhānaṃ hoti—upekkhā, cittas­sekaggatā. Idaṃ vuccati “pañcamaṃ jhānaṃ”. Avasesā dhammā jhāna­sam­payuttā.
 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, by the abandoning of pleasure, See section 205. attains and dwells in the fifth jhāna that is hard practice and knowledge slowly acquired; at that time there is two constituent jhāna (viz.) equanimity, one-pointedness of consciousness. This is called fifth jhāna. (As also are) The remaining dhammas associated with the jhāna.
Pañcakaṃ.
 (Here Ends The Jhānic) Pentad

12.2.4 - Rūpāvaca­ra­vipāka

2.4. Rūpāvaca­ra­vipāka
 12.3.4. Resultants Characteristic Of The Plane Of Form
Cattāri jhānāni—paṭhamaṃ jhānaṃ, dutiyaṃ jhānaṃ, tatiyaṃ jhānaṃ, catutthaṃ jhānaṃ.
 The four jhānas are: First jhāna, second jhāna, third jhāna, fourth jhāna.
Tattha katamaṃ paṭhamaṃ jhānaṃ? Idha bhikkhu yasmiṃ samaye rūpūpapattiyā maggaṃ bhāveti vivicceva kāmehi … pe … paṭhamaṃ jhānaṃ upasampajja viharati pathavīkasiṇaṃ, tasmiṃ samaye phasso hoti … pe … avikkhepo hoti. Ime dhammā kusalā. Tasseva rūpāvacarassa kusalassa kammassa katattā upacitattā vipākaṃ vivicceva kāmehi … pe … paṭhamaṃ jhānaṃ upasampajja viharati pathavīkasiṇaṃ, tasmiṃ samaye pañcaṅgikaṃ jhānaṃ hoti—vitakko, vicāro, pīti, sukhaṃ, cittas­sekaggatā. Idaṃ vuccati “paṭhamaṃ jhānaṃ”. Avasesā dhammā jhāna­sam­payuttā.
 Therein what is first jhāna? Herein at the time when a monk develops the path for rebirth in the plane of form, he, aloof from sense pleasures, See section 205. attains and dwells in earth-totality first jhāna; at that time there is contact, See Dhammasaṅgaṇī section 1. there is non-wavering. These dhammas are skilful. Having done, having accumulated that same skilful action characteristic of the plane of form, he, aloof from sense pleasures, See section 205. attains and dwells in resultant earth-totality first jhāna; at that time there is five constituent jhāna (viz.) directed-thought, evaluation, rapture, pleasure, one-pointedness of consciousness. This is called first jhāna. (As also are) The remaining dhammas associated with the jhāna.
Tattha katamaṃ dutiyaṃ jhānaṃ? Idha bhikkhu yasmiṃ samaye rūpūpapattiyā maggaṃ bhāveti vitak­ka­vicārā­naṃ vūpasamā … pe … dutiyaṃ jhānaṃ upasampajja viharati pathavīkasiṇaṃ, tasmiṃ samaye phasso hoti … pe … avikkhepo hoti. Ime dhammā kusalā. Tasseva rūpāvacarassa kusalassa kammassa katattā upacitattā vipākaṃ vitak­ka­vicārā­naṃ vūpasamā … pe … dutiyaṃ jhānaṃ … pe … tatiyaṃ jhānaṃ … pe … catutthaṃ jhānaṃ … pe … paṭhamaṃ jhānaṃ … pe … pañcamaṃ jhānaṃ upasampajja viharati pathavīkasiṇaṃ, tasmiṃ samaye duvaṅgikaṃ jhānaṃ hoti—upekkhā, cittas­sekaggatā. Idaṃ vuccati “pañcamaṃ jhānaṃ”. Avasesā dhammā jhāna­sam­payuttā … pe ….
 Therein what is second jhāna? Herein at the time when a monk develops the path for rebirth in the plane of form, he, inhibiting directed-thought and evaluation, See section 205. attains and dwells in earth-totality second jhāna; at that time there is contact, See Dhammasaṅgaṇī section 1. there is non-wavering. These dhammas are skilful. Having done, having accumulated that same skilful action characteristic of the plane of form, he, inhibiting directed-thought and evaluation, See section 205. resultant second jhāna. Complete in general form of first jhāna, section 631, but with appropriate modifications. Third jhāna. Complete in general form of first jhāna, section 631, but with appropriate modifications. Fourth jhāna. Complete in general form of first jhāna, section 631, but with appropriate modifications. First jhāna. Complete in general form of first jhāna, section 631, but with appropriate modifications. attains and dwells in earth-totality fifth jhāna; at that time there is two constituent jhāna (viz.) equanimity, one-pointedness of consciousness. This is called fifth jhāna. (As also are) The remaining dhammas associated with the jhāna.

12.2.5 - Arūpā­vacara­vipāka


2.5. Arūpā­vacara­vipāka
 12.2.5. Resultants Characteristic Of The Formless Plane
Idha bhikkhu yasmiṃ samaye arūpūpapattiyā maggaṃ bhāveti sabbaso ākiñ­cañ­ñā­yatanaṃ samatikkamma neva­saññā­nā­sañ­ñāyata­na­saññā­saha­gataṃ sukhassa ca pahānā … pe … catutthaṃ jhānaṃ upasampajja viharati, tasmiṃ samaye phasso hoti … pe … avikkhepo hoti. Ime dhammā kusalā. Tasseva arūpāvacarassa kusalassa kammassa katattā upacitattā vipākaṃ sabbaso ākiñ­cañ­ñā­yatanaṃ samatikkamma neva­saññā­nā­sañ­ñāyata­na­saññā­saha­gataṃ sukhassa ca pahānā … pe … catutthaṃ jhānaṃ upasampajja viharati, tasmiṃ samaye duvaṅgikaṃ jhānaṃ hoti—upekkhā, cittas­sekaggatā. Idaṃ vuccati “catutthaṃ jhānaṃ”. Avasesā dhammā jhāna­sam­payuttā.
 Herein at the time when a monk develops the path for rebirth in the formless plane, he, having wholly passed the state of nothingness, by the abandoning of pleasure, See section 205. attains and dwells in the fourth jhāna accompanied by perception of the state that is neither perception nor non-perception; at that time there is contact, See Dhammasaṅgaṇī section 1. there is non-wavering. These dhammas are skilful. Having done, having accumulated that same skilful action characteristic of the formless plane, he, having wholly passed the state of nothingness, by the abandoning of pleasure, See section 205. attains and dwells in resultant fourth jhāna accompanied by perception of the state that is neither perception nor non-perception; at that time there is two constituent jhāna (viz.) equanimity, one-pointedness of consciousness. This is called fourth jhāna. (As also are) The remaining dhammas associated with the jhāna.

12.2.6 - Lokutta­ra­vipāka

2.6. Lokutta­ra­vipāka
 12.2.6. Supramundane Resultants
Cattāri jhānāni—paṭhamaṃ jhānaṃ, dutiyaṃ jhānaṃ, tatiyaṃ jhānaṃ, catutthaṃ jhānaṃ.
 The four jhānas are: First jhāna, second jhāna, third jhāna, fourth jhāna.
Tattha katamaṃ paṭhamaṃ jhānaṃ? 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. Ime dhammā kusalā. Tasseva lokuttarassa kusalassa jhānassa katattā bhāvitattā vipākaṃ vivicceva kāmehi … pe … paṭhamaṃ jhānaṃ upasampajja viharati duk­kha­paṭi­padaṃ dandhābhiññaṃ suññataṃ, tasmiṃ samaye pañcaṅgikaṃ jhānaṃ hoti— vitakko, vicāro, pīti, sukhaṃ, cittas­sekaggatā. Idaṃ vuccati “paṭhamaṃ jhānaṃ”. Avasesā dhammā jhāna­sam­payuttā.
 Therein what is first jhāna? 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. These dhammas are skilful. Having done, having developed that same skilful supramundane jhāna, he, aloof from sense pleasures, See section 205. attains and dwells in resultant first jhāna that is hard practice, knowledge slowly acquired and is empty; at that time there is five constituent jhāna (viz.) directed-thought, evaluation, rapture, pleasure, one-pointedness of consciousness. This is called first jhāna. (As also are) The remaining dhammas associated with the jhāna.
Tattha katamaṃ dutiyaṃ jhānaṃ? Idha bhikkhu yasmiṃ samaye lokuttaraṃ jhānaṃ bhāveti niyyānikaṃ apacayagāmiṃ diṭṭhigatānaṃ pahānāya paṭhamāya bhūmiyā pattiyā vitak­ka­vicārā­naṃ vūpasamā … pe … dutiyaṃ jhānaṃ upasampajja viharati duk­kha­paṭi­padaṃ dandhābhiññaṃ, tasmiṃ samaye phasso hoti … pe … avikkhepo hoti.
 Therein what is second jhāna? 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, inhibiting directed-thought and evaluation, See section 205. attains and dwells in the second jhāna that is hard practice and knowledge slowly acquired; at that time there is contact, See Dhammasaṅgaṇī section 277. there is non-wavering.
Ime dhammā kusalā. Tasseva lokuttarassa kusalassa jhānassa katattā bhāvitattā vipākaṃ vitak­ka­vicārā­naṃ vūpasamā … pe … dutiyaṃ jhānaṃ … pe … tatiyaṃ jhānaṃ … pe … catutthaṃ jhānaṃ … pe … paṭhamaṃ jhānaṃ … pe … pañcamaṃ jhānaṃ upasampajja viharati duk­kha­paṭi­padaṃ dandhābhiññaṃ suññataṃ, tasmiṃ samaye duvaṅgikaṃ jhānaṃ hoti— upekkhā, cittas­sekaggatā. Idaṃ vuccati “pañcamaṃ jhānaṃ”. Avasesā dhammā jhāna­sam­payuttā.
 These dhammas are skilful. Having done, having developed that same skilful supramundane jhāna, he, inhibiting directed-thought and evaluation, See section 205. resultant second jhāna. Complete in general form of first jhāna, section. but with appropriate modifications. Third jhāna. Complete in general form of first jhāna, section. but with appropriate modifications. Fourth jhāna. Complete in general form of first jhāna, section. but with appropriate modifications. First jhāna, Complete in general form of first jhāna, section. but with appropriate modifications. attains and dwells in the fifth jhāna that is hard practice, knowledge slowly acquired and is empty; at that time there is two constituent jhāna (viz.) equanimity, one-pointedness of consciousness. This is called fifth jhāna. (As also are) The remaining dhammas associated with the jhāna.

12.2.7 - Rūpārūpā­vacara­kiriya

2.7. Rūpārūpā­vacara­kiriya
 12.2.7. Inoperative Dhammas Characteristic Of The Plane Of Form And The Formless Plane
Cattāri jhānāni—paṭhamaṃ jhānaṃ, dutiyaṃ jhānaṃ, tatiyaṃ jhānaṃ, catutthaṃ jhānaṃ.
 The four jhānas are: First jhāna, second jhāna, third jhāna, fourth jhāna.
Tattha katamaṃ paṭhamaṃ jhānaṃ? Idha bhikkhu yasmiṃ samaye rūpāvacaraṃ jhānaṃ bhāveti kiriyaṃ neva kusalaṃ nākusalaṃ na ca kammavipākaṃ diṭṭha­dhamma­su­kha­vihāraṃ vivicceva kāmehi … pe … paṭhamaṃ jhānaṃ upasampajja viharati pathavīkasiṇaṃ, tasmiṃ samaye pañcaṅgikaṃ jhānaṃ hoti—vitakko, vicāro, pīti, sukhaṃ, cittas­sekaggatā. Idaṃ vuccati “paṭhamaṃ jhānaṃ”. Avasesā dhammā jhāna­sam­payuttā.
 Therein what is first jhāna? Herein at the time when a monk develops jhāna characteristic of the plane of form, that is inoperative, is neither skilful nor unskilful nor the resultant of action, (is the cause of) pleasant living in the present existence, he, aloof from sense pleasures, See section 205. attains and dwells in earth-totality first jhāna; at that time there is five constituent jhāna (viz.) directed-thought, evaluation, rapture, pleasure, one-pointedness of consciousness. This is called first jhāna. (As also are) The remaining dhammas associated with the jhāna.
Tattha katamaṃ dutiyaṃ jhānaṃ? Idha bhikkhu yasmiṃ samaye rūpāvacaraṃ jhānaṃ bhāveti kiriyaṃ neva kusalaṃ nākusalaṃ na ca kammavipākaṃ diṭṭha­dhamma­su­kha­vihāraṃ vitak­ka­vicārā­naṃ vūpasamā … pe … dutiyaṃ jhānaṃ … pe … tatiyaṃ jhānaṃ … pe … catutthaṃ jhānaṃ … pe … paṭhamaṃ jhānaṃ … pe … pañcamaṃ jhānaṃ upasampajja viharati pathavīkasiṇaṃ, tasmiṃ samaye duvaṅgikaṃ jhānaṃ hoti—upekkhā, cittas­sekaggatā. Idaṃ vuccati “pañcamaṃ jhānaṃ”. Avasesā dhammā jhāna­sam­payuttā.
 Therein what is second jhāna? Herein at the time when a monk develops jhāna characteristic of the plane of form, that is inoperative, is neither skilful nor unskilful nor the resultant of action, (is the cause of) pleasant living in the present existence, he, inhibiting directed-thought and evaluation, See section 205. second jhāna. Complete in general form of first jhāna, section 636, but with appropriate modifications. Third jhāna. Complete in general form of first jhāna, section 636, but with appropriate modifications. Fourth jhāna. Complete in general form of first jhāna, section 636, but with appropriate modifications. First jhāna, Complete in general form of first jhāna, section 636, but with appropriate modifications. attains and dwells in earth-totality fifth jhāna; at that time there is two constituent jhāna (viz.) equanimity, one-pointedness of consciousness. This is called fifth jhāna. (As also are) The remaining dhammas associated with the jhāna.
Idha bhikkhu yasmiṃ samaye arūpāvacaraṃ jhānaṃ bhāveti kiriyaṃ neva kusalaṃ nākusalaṃ na ca kammavipākaṃ diṭṭha­dhamma­su­kha­vihāraṃ sabbaso ākiñ­cañ­ñā­yatanaṃ samatikkamma neva­saññā­nā­sañ­ñāyata­na­saññā­saha­gataṃ sukhassa ca pahānā … pe … catutthaṃ jhānaṃ upasampajja viharati, tasmiṃ samaye duvaṅgikaṃ jhānaṃ hoti— upekkhā, cittas­sekaggatā. Idaṃ vuccati “catutthaṃ jhānaṃ”. Avasesā dhammā jhāna­sam­payut­tāti.
 Herein at the time when a monk develops jhāna characteristic of the formless plane, that is inoperative, is neither skilful nor unskilful nor the resultant of action, (is the cause of) pleasant living in the present existence, he, having wholly passed the state of nothingness, by the abandoning of pleasure, See section 205. attains and dwells in the fourth jhāna that is accompanied by perception of the state that is neither perception nor non-perception; at that time there is two constituent jhāna (viz.) equanimity, one-pointedness of consciousness. This is called fourth jhāna. (As also are) The remaining dhammas associated with the jhāna.
Abhi­dham­ma­bhājanī­yaṃ.
 (Here Ends) Analysis According To Abhidhamma

12.3 - Pañhā-pucchaka: Interrogation




3. Pañhāpucchaka
 12.3. Interrogation
Cattāri jhānāni—idha bhikkhu vivicceva kāmehi vivicca akusalehi dhammehi savitakkaṃ savicāraṃ vivekajaṃ pītisukhaṃ paṭhamaṃ jhānaṃ upasampajja viharati … pe … vitak­ka­vicārā­naṃ vūpasamā ajjhattaṃ sampasādanaṃ cetaso ekodibhāvaṃ avitakkaṃ avicāraṃ samādhijaṃ pītisukhaṃ dutiyaṃ jhānaṃ upasampajja viharati … pe … pītiyā ca virāgā upekkhako ca viharati sato ca sampajāno sukhañca kāyena paṭisaṃvedeti, yaṃ taṃ ariyā ācikkhanti—“upekkhako satimā sukhavihārī”ti tatiyaṃ jhānaṃ upasampajja viharati … pe … sukhassa ca pahānā dukkhassa ca pahānā pubbeva somanas­sa­do­manas­sā­naṃ atthaṅgamā aduk­kha­ma­su­khaṃ upekkhā­sati­pāri­suddhiṃ catutthaṃ jhānaṃ upasampajja viharati.
 The four jhānas: 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. 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. Desireless of rapture he dwells equable, mindful, aware, and he experiences pleasure by way of mental dhammas; this the Noble Ones declare, “The equable mindful dweller in pleasure”; he attains and dwells in the third jhāna. 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.
Catunnaṃ jhānānaṃ kati kusalā, kati akusalā, kati abyākatā … pe … kati saraṇā, kati araṇā?
 Of the four jhānas 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?

12.3.1 - Tika: The Triplets

3.1. Tika
 12.3.1. The Triplets
Siyā kusalā, siyā abyākatā. (1)
 (The four jhānas) Sometimes are skilful; sometimes are neither-skilful-nor-unskilful.
Tīṇi jhānāni—etthuppannaṃ sukhaṃ vedanaṃ ṭhapetvā sukhāya vedanāya sampayuttā, catutthaṃ jhānaṃ—etthuppannaṃ aduk­kha­ma­su­khaṃ vedanaṃ ṭhapetvā aduk­kha­ma­su­khāya vedanāya sampayuttaṃ. (2)
 Three jhānas are associated with pleasant feeling, except for the pleasant feeling (itself) arisen therein. The fourth jhāna is associated with neither-painful-nor-pleasant feeling, except for the neither-painful-nor-pleasant feeling (itself) arisen therein.
Siyā vipākā, siyā vipā­ka­dham­ma­dhammā, siyā neva­vipāka­navi­pā­ka­dham­ma­dhammā. (3)
 Four jhānas sometimes are resultants; sometimes are productive of resultants; sometimes are neither resultants nor productive of resultants.
Siyā upādin­nu­pādā­niyā, siyā anupā­dinnu­pādā­niyā, siyā anupādin­na­anupā­dā­niyā. (4)
 Sometimes are grasped (by craving and false view), are objects of the graspings; sometimes are not grasped, are objects of the graspings; sometimes are not grasped, are not objects of the graspings.
Siyā asaṃ­kiliṭ­ṭha­saṃki­lesikā, siyā asaṃ­kiliṭ­ṭha­asaṃ­ki­lesikā. (5)
 Sometimes are not corrupt, are objects of the corruptions; sometimes are not corrupt, are not objects of the corruptions.
Paṭhamaṃ jhānaṃ—etthuppanne vitakkavicāre ṭhapetvā savitakkaṃ savicāraṃ, tīṇi jhānāni avitak­ka­avi­cārā. (6)
 The first jhāna is accompanied by directed-thought, accompanied by evaluation except for the directed-thought and evaluation (themselves) arisen therein. Three jhānas are without directed-thought, without evaluation.
Dve jhānāni—etthuppannaṃ pītiṃ ṭhapetvā pītisahagatā, tīṇi jhānāni— etthuppannaṃ sukhaṃ ṭhapetvā sukhasahagatā, catutthaṃ jhānaṃ—etthuppannaṃ upekkhaṃ ṭhapetvā upekkhā­saha­gataṃ. (7)
 Two jhānas are accompanied by rapture except for the rapture (itself) arisen therein. Three jhānas are accompanied by pleasure except for the pleasure (itself) arisen therein. The fourth jhāna is accompanied by equanimity except for the equanimity (itself) arisen therein.
Neva dassanena na bhāvanāya pahātabbā. (8)
 (Four jhānas) Are not to be abandoned either by the first path or by the subsequent paths.
Neva dassanena na bhāvanāya pahātab­ba­hetukā. (9)
 Have no roots to be abandoned either by the first path or by the subsequent paths.
Siyā ācayagāmino, siyā apacayagāmino, siyā nevāca­yagāmi­nāpa­caya­gāmino. (10)
 Sometimes are cumulative (of continuing rebirth and death); sometimes are dispersive; sometimes are neither cumulative nor dispersive.
Siyā sekkhā, siyā asekkhā, siyā neva­sekkha­nā­sekkhā. (11)
 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.
Siyā mahaggatā, siyā appamāṇā. (12)
 Sometimes are sublime; sometimes are immeasurable.
Tīṇi jhānāni na vattabbā
 Three jhānas should not be said to have,
“parittārammaṇā”tipi,
 low objects or
“mahagga­tā­rammaṇā”tipi,
 sublime objects;
siyā appa­māṇā­rammaṇā,
 sometimes have immeasurable object;
siyā na vattabbā “appa­māṇā­rammaṇā”ti;
 sometimes should not be said to have, immeasurable object.
catutthaṃ jhānaṃ siyā parit­tā­ramma­ṇaṃ,
 The fourth jhāna sometimes has low object;
siyā mahagga­tā­rammaṇaṃ,
 sometimes has sublime object;
siyā appa­māṇā­rammaṇaṃ;
 sometimes has immeasurable object;
siyā na vattabbaṃ “parit­tā­ramma­ṇan”tipi,
 sometimes should not be said to have either, low object;
“mahagga­tā­rammaṇan”tipi, “appa­māṇā­rammaṇan”tipi. (13)
 sublime object or immeasurable object.
Siyā majjhimā, siyā paṇītā. (14)
 (Four jhānas) Sometimes are intermediate; sometimes are superior.
Siyā sammattaniyatā,
 Sometimes are right (dhammas with) fixed (resultant time);
siyā aniyatā. (15)
 sometimes are of no fixed (resultant time).
Tīṇi jhānāni na maggārammaṇā,
 Three jhānas do not have path as their object;
siyā maggahetukā,
 sometimes have path as their cause;
siyā maggādhipatino,
 sometimes have path as their dominating factor;
siyā na vattabbā “maggahetukā”tipi,
 sometimes should not be said to have, path as their cause
“maggādhipatino”tipi;
 or path as their dominating factor.
catutthaṃ jhānaṃ siyā maggārammaṇaṃ,
 The fourth jhāna sometimes has path as its object;
siyā maggahetukaṃ,
 sometimes has path as its cause;
siyā maggādhipati,
 sometimes has path as its dominating factor;
siyā na vattabbaṃ “maggārammaṇan”tipi,
 sometimes should not be said to have either,
“maggahetukan”tipi “maggādhipatī”tipi. (16)
 path as its object; path as its cause or path as its dominating factor.
Siyā uppannā, siyā anuppannā, siyā uppādino. (17)
 (Four jhānas) Sometimes are risen; sometimes are not risen; sometimes are bound to arise.
Siyā atītā, siyā anāgatā, siyā paccuppannā. (18)
 Sometimes are past; sometimes are future; sometimes are present.
Tīṇi jhānāni na vattabbā “atītārammaṇā”tipi, “anāgatārammaṇā”tipi, “­pac­cup­pan­nā­rammaṇā”tipi;
 Three jhānas should not be said to have either, past objects; future objects or present objects.
catutthaṃ jhānaṃ siyā atītārammaṇaṃ, siyā anāga­tā­ramma­ṇaṃ, siyā ­pac­cup­pan­nā­rammaṇaṃ, siyā na vattabbaṃ “atītārammaṇan”tipi, “anāga­tā­ramma­ṇan”tipi, “­pac­cup­pan­nā­rammaṇan”tipi. (19)
 The fourth jhāna sometimes has past object; sometimes has future object; sometimes has present object; sometimes should not be said to have either, past object; future object or present object.
Siyā ajjhattā, siyā bahiddhā, siyā ajjhat­ta­bahid­dhā. (20)
 (Four jhānas) Sometimes are internal; sometimes are external; sometimes are both internal and external.
Tīṇi jhānāni bahid­dhā­rammaṇā, catutthaṃ jhānaṃ siyā ajjhat­tā­ramma­ṇaṃ, siyā bahid­dhā­rammaṇaṃ, siyā ajjhat­ta­bahid­dhā­rammaṇaṃ, siyā na vattabbaṃ “ajjhat­tā­ramma­ṇan”tipi, “bahid­dhā­rammaṇan”tipi, “ajjhat­ta­bahid­dhā­rammaṇan”tipi. (21)
 Three jhānas have external objects. The fourth jhāna 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.
Ani­dassa­na­ap­paṭi­ghā. (22)
 (Four jhānas) Are not visible, are not impingent.

12.3.2 - Duka: The Couplets


3.2. Duka
 12.3.2. The Couplets
Na hetū, sahetukā, hetusampayuttā, na vattabbā “hetū ceva sahetukā cā”ti, sahetukā ceva na ca hetū, na vattabbā “hetū ceva hetusampayuttā cā”ti, hetusampayuttā ceva na ca hetū, na hetū sahetukā.
 (Four jhānas) Are not roots. Are accompanied by roots. Are associated with roots. Should not be said to be, roots also accompanied by roots; (they) are accompanied by roots but are not roots. Should not be said to be, roots also associated with roots; (they) are associated with roots but are not roots. Are not roots, are accompanied by roots.
Sappaccayā, saṅkhatā, anidassanā, appaṭighā, arūpā,
 (Four jhānas) Are with cause. Are conditioned. Are not visible. Are not impingent. Are not material.
siyā lokiyā, siyā lokuttarā, kenaci viññeyyā, kenaci na viññeyyā.
 Sometimes are mundane; sometimes are supramundane. Are cognizable by one way; are not cognizable by another way.
No āsavā, siyā sāsavā, siyā anāsavā, āsava­vippa­yuttā, na vattabbā “āsavā ceva sāsavā cā”ti, siyā sāsavā ceva no ca āsavā, siyā na vattabbā “sāsavā ceva no ca āsavā”ti. Na vattabbā “āsavā ceva āsava­sam­payuttā cā”tipi, “āsava­sam­payuttā ceva no ca āsavā”tipi. Siyā āsava­vippa­yuttā sāsavā, siyā āsava­vippa­yuttā anāsavā.
 (Four jhānas) Are not defilements. Sometimes are objects of the defilements; sometimes are not objects of the defilements. Are not associated with the defilements. 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. Should not be said to be, defilements also associated with the defilements or associated with the defilements but are not defilements. 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.
No saṃyojanā … pe … no ganthā … pe … no oghā … pe … no yogā … pe … no nīvaraṇā … pe … no parāmāsā … pe … sārammaṇā, no cittā, cetasikā, citta­sam­payuttā, cittasaṃsaṭṭhā, citta­sa­muṭṭhānā, cittasahabhuno, cit­tānupa­rivat­tino, cit­ta­saṃsaṭ­ṭha­sa­muṭṭhānā, citta­saṃsaṭ­ṭha­sa­muṭṭhā­na­saha­bhuno, cit­ta­saṃsaṭ­ṭha­sa­muṭṭhā­nānupa­rivat­tino, bāhirā, no upādā, siyā upādinnā, siyā anupādinnā.
 (Four jhānas) Are not fetters. Complete as for defilements in previous section. Are not ties. Complete as for defilements in previous section. Are not floods. Complete as for defilements in previous section. Are not bonds. Complete as for defilements in previous section. Are not hindrances. Complete as for defilements in previous section. Are not perversions. Complete as for defilements in previous section. Have objects. Are not consciousness. Are volitional activities. Are associated with consciousness. Are conjoined with consciousness. Are generated by consciousness. Are co-existent with consciousness. Accompany consciousness. Are conjoined with, generated by consciousness. Are conjoined with, generated by, co-existent with consciousness. Are conjoined with, generated by, accompany consciousness. Are external. Are not derived. Sometimes are grasped; sometimes are not grasped.
No upādānā … pe … no kilesā … pe … na dassanena pahātabbā, na bhāvanāya pahātabbā, na dassanena pahātab­ba­hetukā, na bhāvanāya pahātab­ba­hetukā. Paṭhamaṃ jhānaṃ— etthuppannaṃ vitakkaṃ ṭhapetvā savitakkaṃ, tīṇi jhānāni avitakkā. Paṭhamaṃ jhānaṃ—etthuppannaṃ vicāraṃ ṭhapetvā savicāraṃ, tīṇi jhānāni avicārā.
 (Four jhānas) Are not graspings. Complete as for defilements in earlier section. Are not corruptions. Complete as for defilements in earlier section. Are not to be abandoned by the first path. Are not to be abandoned by the subsequent paths. Have no roots to be abandoned by the first path. Have no roots to be abandoned by the subsequent paths. The first jhāna is accompanied by directed-thought except for the directed-thought (itself) arisen therein. Three jhānas are without directed-thought. The first jhāna is accompanied by evaluation except for the evaluation (itself) arisen therein. Three jhānas are without evaluation.
Dve jhānāni—etthuppannaṃ pītiṃ ṭhapetvā sappītikā, dve jhānāni appītikā. Dve jhānāni—etthuppannaṃ pītiṃ ṭhapetvā pītisahagatā, dve jhānāni na pītisahagatā. Tīṇi jhānāni—etthuppannaṃ sukhaṃ ṭhapetvā sukhasahagatā, catutthaṃ jhānaṃ na sukhasahagataṃ. Catutthaṃ jhānaṃ—etthuppannaṃ upekkhaṃ ṭhapetvā upekkhā­saha­gataṃ,
 Two jhānas are with rapture except for the rapture (itself) arisen therein. Two jhānas are without rapture. Two jhānas are accompanied by rapture except for the rapture (itself) arisen therein. Two jhānas are not accompanied by rapture. Three jhānas are accompanied by pleasure except for the pleasure (itself) arisen therein. The fourth jhāna is not accompanied by pleasure. The fourth jhāna is accompanied by equanimity except for the equanimity (itself) arisen therein.
tīṇi jhānāni upekkhā­saha­gatā, na kāmāvacarā, siyā rūpāvacarā, siyā na rūpāvacarā, tīṇi jhānāni na arūpāvacarā,
 Three jhānas are not accompanied by equanimity. (Four jhānas) are not characteristic of the plane of desire. Sometimes are characteristic of the plane of form; sometimes are not characteristic of the plane of form. Three jhānas are not characteristic of the formless plane.
catutthaṃ jhānaṃ siyā arūpāvacaraṃ, siyā na arūpāvacaraṃ, siyā pariyāpannā, siyā apariyāpannā, siyā niyyānikā, siyā aniyyānikā, siyā niyatā, siyā aniyatā, siyā sauttarā, siyā anuttarā, araṇāti.
 The fourth jhāna sometimes is characteristic of the formless plane; sometimes is not characteristic of the formless plane. (Four jhānas) Sometimes are included (i.e. are mundane); sometimes are not included (i.e. are supramundane). Sometimes tend to release; sometimes do not tend to release. Sometimes are of fixed (resultant time); sometimes are of no fixed (resultant time). Sometimes are surpassable; sometimes are not surpassable. Are without cause of bewailing.
Pañhāpucchakaṃ.
 (Here Ends) Interrogation
Jhānavibhaṅgo niṭṭhito.
 Analysis Of jhāna Is Ended

13 – Appamaññā-vibhaṅga: Analysis of the immeasurables (4 brahma vihāras)


Vibhaṅga
 The Book of Analysis 13
Appa­maññā­vibhaṅga
 Analysis Of The Illimitables

13.1 - Analysis According To The Discourses


1 Suttan­ta­bhājanīya
 1. Analysis According To The Discourses
Catasso appamaññāyo—idha bhikkhu mettā­saha­gatena cetasā ekaṃ disaṃ pharitvā viharati,
 The four illimitables: Herein a monk dwells with mind accompanied by friendly-kindness, suffusing one direction.
tathā dutiyaṃ,
 Also a second direction.
tathā tatiyaṃ,
 Also a third direction.
tathā catutthaṃ.
 Also a fourth direction.
Iti uddhamadho tiriyaṃ sabbadhi sabbattatāya sabbāvantaṃ lokaṃ mettā­saha­gatena cetasā vipulena mahaggatena appamāṇena averena abyāpajjena pharitvā viharati.
 Thus, above, below, around, everywhere, identifying himself with all, he dwells suffusing the world of all (beings) with mind accompanied by friendly-kindness, extensive, sublime, unlimited, without enmity, without ill-will.
Karuṇā­saha­gatena cetasā ekaṃ disaṃ pharitvā viharati,
 He dwells with mind accompanied by compassion, suffusing one direction.
tathā dutiyaṃ,
 Also a second direction.
tathā tatiyaṃ,
 Also a third direction.
tathā catutthaṃ.
 Also a fourth direction.
Iti uddhamadho tiriyaṃ sabbadhi sabbattatāya sabbāvantaṃ lokaṃ karuṇā­saha­gatena cetasā vipulena mahaggatena appamāṇena averena abyāpajjena pharitvā viharati.
 Thus, above, below, around, everywhere, identifying himself with all, he dwells suffusing the world of all (beings) with mind accompanied by compassion, extensive, sublime, unlimited, without enmity, without ill-will.
Muditā­saha­gatena cetasā ekaṃ disaṃ pharitvā viharati,
 He dwells with mind accompanied by rejoicing [in skillful Dharmas] suffusing one direction.
tathā dutiyaṃ,
 Also a second direction.
tathā tatiyaṃ,
 Also a third direction.
tathā catutthaṃ.
 Also a fourth direction.
Iti uddhamadho tiriyaṃ sabbadhi sabbattatāya sabbāvantaṃ lokaṃ muditā­saha­gatena cetasā vipulena mahaggatena appamāṇena averena abyāpajjena pharitvā viharati.
 Thus, above, below, around, everywhere, identifying himself with all, he dwells suffusing the world of all (beings) with mind accompanied by rejoicing [in skillful Dharmas], extensive, sublime, unlimited, without enmity, without ill-will.
Upekkhā­saha­gatena cetasā ekaṃ disaṃ pharitvā viharati,
 He dwells with mind accompanied by equanimity suffusing one direction.
tathā dutiyaṃ,
 Also a second direction.
tathā tatiyaṃ,
 Also a third direction.
tathā catutthaṃ.
 Also a fourth direction.
Iti uddhamadho tiriyaṃ sabbadhi sabbattatāya sabbāvantaṃ lokaṃ upekkhā­saha­gatena cetasā vipulena mahaggatena appamāṇena averena abyāpajjena pharitvā viharati.
 Thus, above, below, around, everywhere, identifying himself with all, he dwells suffusing the world of all (beings) with mind accompanied by equanimity, extensive, sublime, unlimited, without enmity, without ill-will.

13.1.1 – metta: friendly-kindness


1.1. Mettā
 13.1.2. friendly-kindness
Kathañca bhikkhu mettā­saha­gatena cetasā ekaṃ disaṃ pharitvā viharati?
 And how does a monk dwell with mind accompanied by friendly-kindness, suffusing one direction?
Seyyathāpi nāma ekaṃ puggalaṃ piyaṃ manāpaṃ disvā mettāyeyya; evameva sabbe satte mettāya pharati.
 Just as (he), seeing, may love a lovely, pleasant person; in the same way he suffuses all beings with friendly-kindness.
Tattha katamā mettā?
 Therein what is friendly-kindness?
Yā sattesu metti mettāyanā mettāyitattaṃ mettā­ceto­vimutti—
 That which in beings is loving, act of friendly-kindness, state of friendly-kindness, friendly-kindness that is mental freedom (from ill-will).
ayaṃ vuccati “mettā”.
 This is called friendly-kindness.
Tattha katamaṃ cittaṃ?
 Therein what is consciousness?
Yaṃ cittaṃ mano mānasaṃ hadayaṃ paṇḍaraṃ mano manāyatanaṃ manindriyaṃ viññāṇaṃ viññā­ṇak­khan­dho tajjā­mano­viñ­ñā­ṇa­dhātu—
 That which is 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.
idaṃ vuccati “cittaṃ”.
 This is called consciousness.
Idaṃ cittaṃ imāya mettāya sahagataṃ hoti sahajātaṃ saṃsaṭṭhaṃ sampayuttaṃ.
 This consciousness is accompanied by, co-nascent with, conjoined with, associated with this friendly-kindness.
Tena vuccati “mettā­saha­gatena cetasā”ti.
 Therefore this is called “with mind accompanied by friendly-kindness”.
“Ekaṃ disan”ti
 “One direction” means:
puratthimaṃ vā disaṃ pacchimaṃ vā disaṃ uttaraṃ vā disaṃ dakkhiṇaṃ vā disaṃ uddhaṃ vā adho vā tiriyaṃ vā vidisaṃ vā.
 Easterly direction or westerly direction or northerly direction or southerly direction or above or below or around or intermediate direction.
“Pharitvā”ti
 “Suffusing” means:
pharitvā adhimuccitvā.
 Suffusing, releasing fully.
“Viharatī”ti
 “Dwells” means:
iriyati vattati pāleti yapeti yāpeti carati viharati.
 Assumes the four postures, exists, protects, keeps going, maintains, turns about, dwells.
Tena vuccati “viharatī”ti.
 Therefore this is called “dwells”.
“Tathā dutiyan”ti
 “Also a second direction” means:
yatheva ekaṃ disaṃ tathā dutiyaṃ disaṃ tathā tatiyaṃ disaṃ tathā catutthaṃ disaṃ tathā uddhaṃ tathā adho tathā tiriyaṃ tathā vidisaṃ.
 As one direction so also a second direction; so also a third direction; so also a fourth direction; so also above; so also below; so also around; so also an intermediate direction.
“Sabbadhi sabbattatāya sabbāvantaṃ lokan”ti
 “Everywhere, identifying himself with all, the world of all (beings)” means:
sabbena sabbaṃ sabbathā sabbaṃ asesaṃ nissesaṃ.
 Exclusively, completely, without remainder, entirely;
­Pariyā­dāya­vacana­metaṃ—“sabbadhi sabbattatāya sabbāvantaṃ lokan”ti.
 this is an all-embracing expression “everywhere, identifying himself with all, the world of all (beings)”.
“Mettā­saha­gatena cetasā”ti tattha katamā mettā?
 “With mind accompanied by friendly-kindness” means: Therein what is friendly-kindness?
Yā sattesu metti mettāyanā mettāyitattaṃ mettā­ceto­vimutti—
 That which in beings is loving, act of friendly-kindness, state of friendly-kindness, friendly-kindness that is mental freedom.
ayaṃ vuccati “mettā”.
 This is called friendly-kindness.
Tattha katamaṃ cittaṃ?
 Therein what is consciousness?
Yaṃ cittaṃ mano mānasaṃ … pe … tajjā­mano­viñ­ñā­ṇa­dhātu—
 That which is consciousness, mind, ideation, See section 184... and, depending on the aforesaid, mind-consciousness-element.
idaṃ vuccati “cittaṃ”.
 This is called consciousness.
Idaṃ cittaṃ imāya mettāya sahagataṃ hoti sahajātaṃ saṃsaṭṭhaṃ sampayuttaṃ.
 This consciousness is accompanied by, co-nascent with, conjoined with, associated with this friendly-kindness.
Tena vuccati “mettā­saha­gatena cetasā”ti.
 Therefore this is called “with mind accompanied by friendly-kindness”.
“Vipulenā”ti
 “Extensive” means:
yaṃ vipulaṃ taṃ mahaggataṃ, yaṃ mahaggataṃ taṃ appamāṇaṃ, yaṃ appamāṇaṃ so avero, yo avero so abyāpajjo.
 That which is extensive is sublime; that which is sublime is unlimited; that which is unlimited is without enmity; that which is without enmity is without ill-will.
“Pharitvā”ti
 “Suffusing” means:
pharitvā adhimuccitvā.
 Suffusing, releasing fully.
“Viharatī”ti
 “Dwells” means: See section 646.
… pe … tena vuccati “viharatī”ti.
 Therefore this is called “dwells”

13.1.2 – Karuṇā: Compassion


1.2. Karuṇā
 13.1.2. Compassion
Kathañca bhikkhu karuṇā­saha­gatena cetasā ekaṃ disaṃ pharitvā viharati?
 And how does a monk dwell with mind accompanied by compassion, suffusing one direction?
Seyyathāpi nāma ekaṃ puggalaṃ duggataṃ durūpetaṃ disvā karuṇāyeyya; evameva sabbe satte karuṇāya pharati.
 Just as (he), seeing, may have compassion for a miserable, wicked person; in the same way he suffuses all beings with compassion.
Tattha katamā karuṇā?
 Therein what is compassion?
Yā sattesu karuṇā karuṇāyanā karuṇāyitattaṃ karuṇā­ceto­vimutti—
 That which in beings is compassion, being compassionate, state of being compassionate, compassion that is mental freedom (from cruelty).
ayaṃ vuccati “karuṇā”.
 This is called compassion.
Tattha katamaṃ cittaṃ?
 Therein what is consciousness?
Yaṃ cittaṃ mano mānasaṃ … pe … tajjā­mano­viñ­ñā­ṇa­dhātu—
 That which is consciousness, mind, ideation, See section 184... and, depending on the aforesaid, mind consciousness element.
idaṃ vuccati “cittaṃ”.
 This is called consciousness.
Idaṃ cittaṃ imāya karuṇāya sahagataṃ hoti sahajātaṃ saṃsaṭṭhaṃ sampayuttaṃ.
 This consciousness is accompanied by, conascent with, conjoined with, associated with this compassion.
Tena vuccati “karuṇā­saha­gatena cetasā”ti.
 Therefore this is called “with mind accompanied by compassion”.
“Ekaṃ disan”ti
 “One direction” means:
puratthimaṃ vā disaṃ pacchimaṃ vā disaṃ uttaraṃ vā disaṃ dakkhiṇaṃ vā disaṃ uddhaṃ vā adho vā tiriyaṃ vā vidisaṃ vā.
 Easterly direction or westerly direction or northerly direction or southerly direction or above or below or around or intermediate direction.
“Pharitvā”ti pharitvā adhimuccitvā.
 “Suffusing” means: Suffusing, releasing fully.
“Viharatī”ti iriyati vattati pāleti yapeti yāpeti carati viharati.
 “Dwells” means: Assumes the four postures, exists, protects, keeps going, maintains, turns about, dwells.
Tena vuccati “viharatī”ti.
 Therefore this is called “dwells”.
“Tathā dutiyan”ti yatheva ekaṃ disaṃ tathā dutiyaṃ disaṃ tathā tatiyaṃ disaṃ tathā catutthaṃ disaṃ tathā uddhaṃ tathā adho tathā tiriyaṃ tathā vidisaṃ.
 “Also a second direction” means: As one direction so also a second direction; so also a third direction; so also a fourth direction; so also above; so also below; so also around; so also in an intermediate direction.
“Sabbadhi sabbattatāya sabbāvantaṃ lokan”ti
 “Everywhere, identifying himself with all, the world of all (beings)” means:
sabbena sabbaṃ sabbathā sabbaṃ asesaṃ nissesaṃ.
 Exclusively, completely, without remainder, entirely;
­Pariyā­dāya­vacana­metaṃ—“sabbadhi sabbattatāya sabbāvantaṃ lokan”ti.
 this is an all embracing-expression “everywhere, identifying himself with all, the world of all (beings)”.
“Karuṇā­saha­gatena cetasā”ti tattha katamā karuṇā?
 “With mind accompanied by compassion” means: Therein what is compassion?
Yā sattesu karuṇā karuṇāyanā karuṇāyitattaṃ karuṇā­ceto­vimutti—
 That which in beings is compassion, being compassionate, state of being compassionate, compassion that is mental freedom.
ayaṃ vuccati “karuṇā”.
 This is called compassion.
Tattha katamaṃ cittaṃ?
 Therein what is consciousness?
Yaṃ cittaṃ mano mānasaṃ … pe … tajjā­mano­viñ­ñā­ṇa­dhātu—
 That which is consciousness, mind, ideation, See section 184... and, depending on the aforesaid, mind-consciousness-element.
idaṃ vuccati “cittaṃ”.
 This is called consciousness.
Idaṃ cittaṃ imāya karuṇāya sahagataṃ hoti sahajātaṃ saṃsaṭṭhaṃ sampayuttaṃ.
 This consciousness is accompanied by, co-nascent with, conjoined with, associated with this compassion.
Tena vuccati “karuṇā­saha­gatena cetasā”ti.
 Therefore this is called “with mind accompanied by compassion”.
“Vipulenā”ti yaṃ vipulaṃ taṃ mahaggataṃ, yaṃ mahaggataṃ taṃ appamāṇaṃ, yaṃ appamāṇaṃ so avero, yo avero so abyāpajjo.
 “Extensive” means: That which is extensive is sublime; that which is sublime is unlimited; that which is unlimited is without enmity; that which is without enmity is without ill-will.
“Pharitvā”ti pharitvā adhimuccitvā.
 “Suffusing” means: Suffusing, releasing fully.
“Viharatī”ti … pe … tena vuccati “viharatī”ti.
 “Dwells” means: See section 656... Therefore this is called “dwells”.

13.1.3 – Muditā: rejoicing in skillful Dharmas



1.3. Muditā
 1.3. rejoicing [in skillful Dharmas]
Kathañca bhikkhu muditā­saha­gatena cetasā ekaṃ disaṃ pharitvā viharati?
 And how does a monk dwell with mind accompanied by rejoicing [in skillful Dharmas], suffusing one direction?
Seyyathāpi nāma ekaṃ puggalaṃ piyaṃ manāpaṃ disvā mudito assa; evameva sabbe satte muditāya pharati.
 Just as (he), seeing, may have rejoicing [in skillful Dharmas] for a lovely, pleasant person; in the same way he suffuses all beings with rejoicing [in skillful Dharmas].
Tattha katamā muditā?
 Therein what is rejoicing [in skillful Dharmas]?
Yā sattesu muditā muditāyanā muditāyitattaṃ muditā­ceto­vimutti—
 That which in beings is rejoicing [in skillful Dharmas], act of rejoicing [in skillful Dharmas], state of rejoicing [in skillful Dharmas], rejoicing [in skillful Dharmas] that is mental freedom (from jealousy).
ayaṃ vuccati “muditā”.
 This is called rejoicing [in skillful Dharmas].
Tattha katamaṃ cittaṃ?
 Therein what is consciousness?
Yaṃ cittaṃ mano mānasaṃ … pe … tajjā­mano­viñ­ñā­ṇa­dhātu—
 That which is consciousness, mind, ideation, See section 184... and, depending on the aforesaid, mind-consciousness-element.
idaṃ vuccati “cittaṃ”.
 This is called consciousness.
Idaṃ cittaṃ imāya muditāya sahagataṃ hoti sahajātaṃ saṃsaṭṭhaṃ sampayuttaṃ.
 This consciousness is accompanied by, co-nascent with, conjoined with, associated with this rejoicing [in skillful Dharmas].
Tena vuccati “muditā­saha­gatena cetasā”ti.
 Therefore this is called “with mind accompanied by rejoicing [in skillful Dharmas]”.
“Ekaṃ disan”ti puratthimaṃ vā disaṃ pacchimaṃ vā disaṃ uttaraṃ vā disaṃ dakkhiṇaṃ vā disaṃ uddhaṃ vā adho vā tiriyaṃ vā vidisaṃ vā.
 “One direction” means: Easterly direction or westerly direction or northerly direction or southerly direction or above or below or around or an intermediate direction.
“Pharitvā”ti pharitvā adhimuccitvā.
 “Suffusing” means: Suffusing, releasing fully.
“Viharatī”ti … pe … tena vuccati “viharatī”ti.
 “Dwells” means: See section 656... Therefore this is called “dwells”.
“Tathā dutiyan”ti yatheva ekaṃ disaṃ tathā dutiyaṃ disaṃ tathā tatiyaṃ disaṃ tathā catutthaṃ disaṃ tathā uddhaṃ tathā adho tathā tiriyaṃ tathā vidisaṃ.
 “Also a second direction” means: As one direction so also a second direction; so also a third direction; so also a fourth direction; so also above; so also below; so also around; so also an intermediate direction.
“Sabbadhi sabbattatāya sabbāvantaṃ lokan”ti sabbena sabbaṃ sabbathā sabbaṃ asesaṃ nissesaṃ.
 “Everywhere, identifying himself with all, the world of all (beings)” means: Exclusively, completely, without remainder, entirely;
­Pariyā­dāya­vacana­metaṃ—“sabbadhi sabbattatāya sabbāvantaṃ lokan”ti.
 this is an all-embracing expression “everywhere, identifying himself with all, the world of all (beings)”.
“Muditā­saha­gatena cetasā”ti tattha katamā muditā?
 “With mind accompanied by rejoicing [in skillful Dharmas]” means: Therein what is rejoicing [in skillful Dharmas]?
Yā sattesu muditā muditāyanā muditāyitattaṃ muditā­ceto­vimutti—
 That which in beings is rejoicing [in skillful Dharmas], act of rejoicing [in skillful Dharmas], state of rejoicing [in skillful Dharmas], rejoicing [in skillful Dharmas] that is mental freedom.
ayaṃ vuccati “muditā”.
 This is called rejoicing [in skillful Dharmas].
Tattha katamaṃ cittaṃ?
 Therein what is consciousness?
Yaṃ cittaṃ mano mānasaṃ … pe … tajjā­mano­viñ­ñā­ṇa­dhātu—
 That which is consciousness, mind, ideation, See section 184... and, depending on the aforesaid, mind-consciousness-element.
idaṃ vuccati “cittaṃ”.
 This is called consciousness.
Idaṃ cittaṃ imāya muditāya sahagataṃ hoti sahajātaṃ saṃsaṭṭhaṃ sampayuttaṃ.
 This consciousness is accompanied by, co-nascent with, conjoined with, associated with this rejoicing [in skillful Dharmas].
Tena vuccati “muditā­saha­gatena cetasā”ti.
 Therefore this is called “with mind accompanied by rejoicing [in skillful Dharmas]”.
“Vipulenā”ti yaṃ vipulaṃ taṃ mahaggataṃ, yaṃ mahaggataṃ taṃ appamāṇaṃ, yaṃ appamāṇaṃ so avero, yo avero so abyāpajjo.
 “Extensive” means: That which is extensive is sublime; that which is sublime is unlimited; that which is unlimited is without enmity; that which is without enmity is without ill-will.
“Pharitvā”ti pharitvā adhimuccitvā.
 “Suffusing” means: Suffusing, releasing fully.
“Viharatī”ti … pe … tena vuccati “viharatī”ti.
 “Dwells” means See section 656.
Therefore this is called “dwells”.

13.1.4 – Upekkhā: Equanimous-observation


1.4. Upekkhā
 1.4. Equanimity
Kathañca bhikkhu upekkhā­saha­gatena cetasā ekaṃ disaṃ pharitvā viharati?
 And how does a monk dwell with mind accompanied by equanimity, suffusing one direction?
Seyyathāpi nāma ekaṃ puggalaṃ neva manāpaṃ na amanāpaṃ disvā upekkhako assa; evameva sabbe satte upekkhāya pharati.
 Just as (he) seeing, may have equanimity for a person who is neither pleasant nor unpleasant; in the same way he suffuses all beings with equanimity.
Tattha katamā upekkhā?
 Therein what is equanimity?
Yā sattesu upekkhā upekkhāyanā upek­khā­yi­tat­taṃ upekkhā­ceto­vimutti—
 That which in beings is equanimity, act of equanimity, state of equanimity, equanimity that is mental freedom (from distraction).
ayaṃ vuccati “upekkhā”.
 This is called equanimity.
Tattha katamaṃ cittaṃ?
 Therein what is consciousness?
Yaṃ cittaṃ mano mānasaṃ … pe … tajjā­mano­viñ­ñā­ṇa­dhātu—
 That which is consciousness, mind, ideation, See section 184... and, depending on the aforesaid, mind-consciousness-element.
idaṃ vuccati “cittaṃ”.
 This is called consciousness.
Idaṃ cittaṃ imāya upekkhāya sahagataṃ hoti sahajātaṃ saṃsaṭṭhaṃ sampayuttaṃ.
 This consciousness is accompanied by, co-nascent with, conjoined with, associated with this equanimity.
Tena vuccati “upekkhā­saha­gatena cetasā”ti.
 Therefore this is called “with mind accompanied by equanimity”.
“Ekaṃ disan”ti puratthimaṃ vā disaṃ pacchimaṃ vā disaṃ uttaraṃ vā disaṃ dakkhiṇaṃ vā disaṃ uddhaṃ vā adho vā tiriyaṃ vā vidisaṃ vā.
 “One direction” means: Easterly direction or westerly direction or northerly direction or southerly direction or above or below or around or intermediate direction.
“Pharitvā”ti pharitvā adhimuccitvā.
 “Suffusing” means: Suffusing, releasing fully.
“Viharatī”ti … pe … tena vuccati “viharatī”ti.
 “Dwells” means: See section 656... Therefore this is called “dwells”.
“Tathā dutiyan”ti yatheva ekaṃ disaṃ tathā dutiyaṃ disaṃ tathā tatiyaṃ disaṃ tathā catutthaṃ disaṃ tathā uddhaṃ tathā adho tathā tiriyaṃ tathā vidisaṃ.
 “Also a second direction” means: As one direction so also a second direction; so also a third direction; so also a fourth direction; so also above; so also below; so also around; so also an intermediate direction.
“Sabbadhi sabbattatāya sabbāvantaṃ lokan”ti sabbena sabbaṃ sabbathā sabbaṃ asesaṃ nissesaṃ.
 “Everywhere, identifying himself with all, the world of all (beings)” means: Exclusively, completely, without remainder, entirely;
­Pariyā­dāya­vacana­metaṃ—“sabbadhi sabbattatāya sabbāvantaṃ lokan”ti.
 this is an all-embracing expression “everywhere, identifying himself with all, the world of all (beings)”.
“Upekkhā­saha­gatena cetasā”ti, tattha katamā upekkhā?
 “With mind accompanied by equanimity” means: Therein what is equanimity?
Yā sattesu upekkhā upekkhāyanā upek­khā­yi­tat­taṃ upekkhā­ceto­vimutti—
 That which in beings is equanimity, act of equanimity, state of equanimity, equanimity that is mental freedom.
ayaṃ vuccati “upekkhā”.
 This is called equanimity.
Tattha katamaṃ cittaṃ?
 Therein what is consciousness?
Yaṃ cittaṃ mano mānasaṃ … pe … tajjā­mano­viñ­ñā­ṇa­dhātu—
 That which is consciousness, mind, ideation, See section 184... and, depending on the aforesaid, mind-consciousness-element.
idaṃ vuccati “cittaṃ”.
 This is called consciousness.
Idaṃ cittaṃ imāya upekkhāya sahagataṃ hoti sahajātaṃ saṃsaṭṭhaṃ sampayuttaṃ.
 This consciousness is accompanied by, co-nascent with, conjoined with, associated with this equanimity.
Tena vuccati “upekkhā­saha­gatena cetasā”ti.
 Therefore this is called “with mind accompanied by equanimity”.
“Vipulenā”ti yaṃ vipulaṃ taṃ mahaggataṃ, yaṃ mahaggataṃ taṃ appamāṇaṃ, yaṃ appamāṇaṃ so avero, yo avero so abyāpajjo.
 “Extensive” means: That which is extensive is sublime; that which is sublime is unlimited; that which is unlimited is without enmity; that which is without enmity is without ill-will.
“Pharitvā”ti pharitvā adhimuccitvā.
 “Suffusing” means: Suffusing, releasing fully.
“Viharatī”ti … pe … tena vuccati “viharatī”ti.
 “Dwells” means: See section 656... Therefore this is called “dwells”.
Suttan­ta­bhājanī­yaṃ.
 (Here Ends) Analysis According To The Discourses.

13.2 - Analysis According To Abhidhamma




2
 13
2 Abhi­dham­ma­bhājanīya
 2. Analysis According To Abhidhamma

13.2.1 - Kusala: skilful


2.1. Kusala
 ---
Catasso appamaññāyo—mettā, karuṇā, muditā, upekkhā.
 The four illimitables are: friendly-kindness, compassion, rejoicing [in skillful Dharmas], equanimity.
Tattha katamā mettā?
 Therein what is friendly-kindness?
Idha bhikkhu yasmiṃ samaye rūpūpapattiyā maggaṃ bhāveti vivicceva kāmehi … pe … paṭhamaṃ jhānaṃ upasampajja viharati mettāsahagataṃ, yā tasmiṃ samaye metti mettāyanā mettāyitattaṃ mettā­ceto­vimutti—
 Herein at the time when a monk develops the path for rebirth in the plane of form, he, aloof from sense pleasures, See section 205... attains and dwells in the first jhāna accompanied by friendly-kindness; that which at that time is loving, act of friendly-kindness, state of friendly-kindness, friendly-kindness that is mental freedom (from ill-will).
ayaṃ vuccati “mettā”.
 This is called friendly-kindness.
Avasesā dhammā mettāya sampayuttā.
 (As also are) The remaining dhammas associated with friendly-kindness.
(1:1)
 (1)
Tattha katamā mettā?
 Therein what is friendly-kindness?
Idha bhikkhu yasmiṃ samaye rūpūpapattiyā maggaṃ bhāveti vitak­ka­vicārā­naṃ vūpasamā … pe … dutiyaṃ jhānaṃ upasampajja viharati mettāsahagataṃ, yā tasmiṃ samaye metti mettāyanā mettāyitattaṃ mettā­ceto­vimutti—
 Herein at the time when a monk develops the path for rebirth in the plane of form, he, inhibiting directed-thought and evaluation, See section 205... attains and dwells in the second jhāna accompanied by friendly-kindness; that which at that time is loving, act of friendly-kindness, state of friendly-kindness, friendly-kindness that is mental freedom.
ayaṃ vuccati “mettā”.
 This is called friendly-kindness.
Avasesā dhammā mettāya sampayuttā.
 (As also are) The remaining dhammas associated with friendly-kindness.
(2:2)
 (2)
Tattha katamā mettā?
 Therein what is friendly-kindness?
Idha bhikkhu yasmiṃ samaye rūpūpapattiyā maggaṃ bhāveti pītiyā ca virāgā … pe … tatiyaṃ jhānaṃ upasampajja viharati mettāsahagataṃ, yā tasmiṃ samaye metti mettāyanā mettāyitattaṃ mettā­ceto­vimutti—
 Herein at the time when a monk develops the path for rebirth in the plane of form, he, desireless of rapture, See section 205... attains and dwells in the third jhāna accompanied by friendly-kindness; that which at that time is loving, act of friendly-kindness, state of friendly-kindness, friendly-kindness that is mental freedom.
ayaṃ vuccati “mettā”.
 This is called friendly-kindness.
Avasesā dhammā mettāya sampayuttā.
 (As also are) The remaining dhammas associated with friendly-kindness.
(3:3)
 (3)
Idha bhikkhu yasmiṃ samaye rūpūpapattiyā maggaṃ bhāveti vivicceva kāmehi … pe … paṭhamaṃ jhānaṃ upasampajja viharati mettāsahagataṃ, yā tasmiṃ samaye metti mettāyanā mettāyitattaṃ mettā­ceto­vimutti—
 Herein at the time when a monk develops the path for rebirth in the plane of form, he, aloof from sense pleasures, See section 205... attains and dwells in the first jhāna accompanied by friendly-kindness; that which at that time is loving, act of friendly-kindness, state of friendly-kindness, friendly-kindness that is mental freedom.
ayaṃ vuccati “mettā”.
 This is called friendly-kindness.
Avasesā dhammā mettāya sampayuttā.
 (As also are) The remaining dhammas associated with friendly-kindness.
(1:4)
 (1) (4)
Idha bhikkhu yasmiṃ samaye rūpūpapattiyā maggaṃ bhāveti vivicceva kāmehi vivicca akusalehi dhammehi avitakkaṃ vicāramattaṃ vivekajaṃ pītisukhaṃ dutiyaṃ jhānaṃ upasampajja viharati mettāsahagataṃ, yā tasmiṃ samaye metti mettāyanā mettāyitattaṃ mettā­ceto­vimutti—
 Herein at the time when a monk develops the path for rebirth in the plane of form, he, aloof from sense pleasures, aloof from unskilful dhammas, attains and dwells in the second jhāna without directed-thought, evaluation only, with rapture and pleasure born of detachment, accompanied by friendly-kindness; that which at that time is loving, act of friendly-kindness, state of friendly-kindness, friendly-kindness that is mental freedom.
ayaṃ vuccati “mettā”.
 This is called friendly-kindness.
Avasesā dhammā mettāya sampayuttā.
 (As also are) The remaining dhammas associated with friendly-kindness.
(2:5)
 (2) (5)
Idha bhikkhu yasmiṃ samaye rūpūpapattiyā maggaṃ bhāveti vitak­ka­vicārā­naṃ vūpasamā … pe … tatiyaṃ jhānaṃ upasampajja viharati mettāsahagataṃ, yā tasmiṃ samaye metti mettāyanā mettāyitattaṃ mettā­ceto­vimutti—
 Herein at the time when a monk develops the path for rebirth in the plane of form, he, inhibiting directed-thought and evaluation, See section 205... attains and dwells in the third jhāna accompanied by friendly-kindness; that which at that time is loving, act of friendly-kindness, state of friendly-kindness, friendly-kindness that is mental freedom.
ayaṃ vuccati “mettā”.
 This is called friendly-kindness.
Avasesā dhammā mettāya sampayuttā.
 (As also are) The remaining dhammas associated with friendly-kindness.
(3:6)
 (3) (6)
Idha bhikkhu yasmiṃ samaye rūpūpapattiyā maggaṃ bhāveti pītiyā ca virāgā … pe … catutthaṃ jhānaṃ upasampajja viharati mettāsahagataṃ, yā tasmiṃ samaye metti mettāyanā mettāyitattaṃ mettā­ceto­vimutti—
 Herein at the time when a monk develops the path for rebirth in the plane of form, he, desireless of rapture, See section 205... attains and dwells in the fourth jhāna accompanied by friendly-kindness; that which at that time is loving, act of friendly-kindness, state of friendly-kindness, friendly-kindness that is mental freedom.
ayaṃ vuccati “mettā”.
 This is called friendly-kindness.
Avasesā dhammā mettāya sampayuttā.
 (As also are) The remaining dhammas associated with friendly-kindness.
(4:7)
 (4) (7)
Tattha katamā karuṇā?
 Therein what is compassion?
Idha bhikkhu yasmiṃ samaye rūpūpapattiyā maggaṃ bhāveti vivicceva kāmehi … pe … paṭhamaṃ jhānaṃ upasampajja viharati karuṇā­saha­gataṃ, yā tasmiṃ samaye karuṇā karuṇāyanā karuṇāyitattaṃ karuṇā­ceto­vimutti—
 Herein at the time when a monk develops the path for rebirth in the plane of form, he, aloof from sense pleasures, See section 205... attains and dwells in the first jhāna accompanied by compassion; that which at that time is compassion, being compassionate, state of being compassionate, compassion that is mental freedom (from cruelty).
ayaṃ vuccati “karuṇā”.
 This is called compassion.
Avasesā dhammā karuṇāya sampayuttā.
 (As also are) The remaining dhammas associated with compassion.
(1:1)
 (1)
Tattha katamā karuṇā?
 Therein what is compassion?
Idha bhikkhu yasmiṃ samaye rūpūpapattiyā maggaṃ bhāveti pītiyā ca virāgā … pe … dutiyaṃ jhānaṃ upasampajja viharati karuṇā­saha­gataṃ, yā tasmiṃ samaye karuṇā karuṇāyanā karuṇāyitattaṃ karuṇā­ceto­vimutti—
 Herein at the time when a monk develops the path for rebirth in the plane of form, he, inhibiting directed-thought and evaluation, See section 205... attains and dwells in the second jhāna accompanied by compassion; that which at that time is compassion, being compassionate, state of being compassionate, compassion that is mental freedom.
ayaṃ vuccati “karuṇā”.
 This is called compassion.
Avasesā dhammā karuṇāya sampayuttā.
 (As also are) The remaining dhammas associated with compassion.
(2:2)
 (2)
Tattha katamā karuṇā?
 Therein what is compassion?
Idha bhikkhu yasmiṃ samaye rūpūpapattiyā maggaṃ bhāveti pītiyā ca virāgā … pe … tatiyaṃ jhānaṃ upasampajja viharati karuṇā­saha­gataṃ, yā tasmiṃ samaye karuṇā karuṇāyanā karuṇāyitattaṃ karuṇā­ceto­vimutti—
 Herein at the time when a monk develops the path for rebirth in the plane of form, he, desireless of rapture, See section 205... attains and dwells in the third jhāna accompanied by compassion; that which at that time is compassion, being compassionate, state of being compassionate, compassion that is mental freedom.
ayaṃ vuccati “karuṇā”.
 This is called compassion.
Avasesā dhammā karuṇāya sampayuttā.
 (As also are) The remaining dhammas associated with compassion.
(3:3)
 (3)
Idha bhikkhu yasmiṃ samaye rūpūpapattiyā maggaṃ bhāveti vivicceva kāmehi … pe … paṭhamaṃ jhānaṃ upasampajja viharati karuṇā­saha­gataṃ, yā tasmiṃ samaye karuṇā karuṇāyanā karuṇāyitattaṃ karuṇā­ceto­vimutti—
 Herein at the time when a monk develops the path for rebirth in the plane of form, he, aloof from sense pleasures, See section 205... attains and dwells in the first jhāna accompanied by compassion; that which at that time is compassion, being compassionate, state of being compassionate, compassion that is mental freedom.
ayaṃ vuccati “karuṇā”.
 This is called compassion.
Avasesā dhammā karuṇāya sampayuttā.
 (As also are) The remaining dhammas associated with compassion.
(1:4)
 (1) (4)
Idha bhikkhu yasmiṃ samaye rūpūpapattiyā maggaṃ bhāveti vivicceva kāmehi vivicca akusalehi dhammehi avitakkaṃ vicāramattaṃ vivekajaṃ pītisukhaṃ dutiyaṃ jhānaṃ upasampajja viharati karuṇā­saha­gataṃ, yā tasmiṃ samaye karuṇā karuṇāyanā karuṇāyitattaṃ karuṇā­ceto­vimutti—
 Herein at the time when a monk develops the path for rebirth in the plane of form, he, aloof from sense pleasures, aloof from unskilful dhammas, attains and dwells in the second jhāna without directed-thought, evaluation only, with rapture and pleasure born of detachment, accompanied by compassion; that which at that time is compassion, being compassionate, state of being compassionate, compassion that is mental freedom.
ayaṃ vuccati “karuṇā”.
 This is called compassion.
Avasesā dhammā karuṇāya sampayuttā.
 (As also are) The remaining dhammas associated with compassion.
(2:5)
 (2)(5).
Idha bhikkhu yasmiṃ samaye rūpūpapattiyā maggaṃ bhāveti vitak­ka­vicārā­naṃ vūpasamā … pe … tatiyaṃ jhānaṃ upasampajja viharati karuṇā­saha­gataṃ, yā tasmiṃ samaye karuṇā karuṇāyanā karuṇāyitattaṃ karuṇā­ceto­vimutti—
 Herein at the time when a monk develops the path for rebirth in the plane of form, he, inhibiting directed-thought and evaluation, See section 205... attains and dwells in the third jhāna accompanied by compassion; that which at that time is compassion, being compassionate, state of being compassionate, compassion that is mental freedom.
ayaṃ vuccati “karuṇā”.
 This is called compassion.
Avasesā dhammā karuṇāya sampayuttā.
 (As also are) The remaining dhammas associated with compassion.
(3:6)
 (3) (6)
Idha bhikkhu yasmiṃ samaye rūpūpapattiyā maggaṃ bhāveti pītiyā ca virāgā … pe … catutthaṃ jhānaṃ upasampajja viharati karuṇā­saha­gataṃ, yā tasmiṃ samaye karuṇā karuṇāyanā karuṇāyitattaṃ karuṇā­ceto­vimutti—
 Herein at the time when a monk develops the path for rebirth in the plane of form, he, desireless of rapture, See section 205... attains and dwells in the fourth jhāna accompanied by compassion; that which at that time is compassion, being compassionate, state of being compassionate, compassion that is mental freedom.
ayaṃ vuccati “karuṇā”.
 This is called compassion.
Avasesā dhammā karuṇāya sampayuttā.
 (As also are) The remaining dhammas associated with compassion.
(4:7)
 (4) (7)
Tattha katamā muditā?
 Therein what is rejoicing [in skillful Dharmas]?
Idha bhikkhu yasmiṃ samaye rūpūpapattiyā maggaṃ bhāveti vivicceva kāmehi … pe … paṭhamaṃ jhānaṃ upasampajja viharati muditā­saha­gataṃ, yā tasmiṃ samaye muditā muditāyanā muditāyitattaṃ muditā­ceto­vimutti—
 Herein at the time when a monk develops the path for rebirth in the plane of form, he, aloof from sense pleasures, See section 205... attains and dwells in the first jhāna accompanied by rejoicing [in skillful Dharmas]; that which at that time is rejoicing [in skillful Dharmas], act of rejoicing [in skillful Dharmas], state of rejoicing [in skillful Dharmas], rejoicing [in skillful Dharmas] that is mental freedom (from jealousy).
ayaṃ vuccati “muditā”.
 This is called rejoicing [in skillful Dharmas].
Avasesā dhammā muditāya sampayuttā.
 (As also are) The remaining dhammas associated with rejoicing [in skillful Dharmas].
(1:1)
 (1)
Tattha katamā muditā?
 Therein what is rejoicing [in skillful Dharmas]?
Idha bhikkhu yasmiṃ samaye rūpūpapattiyā maggaṃ bhāveti vitak­ka­vicārā­naṃ vūpasamā … pe … dutiyaṃ jhānaṃ upasampajja viharati muditā­saha­gataṃ, yā tasmiṃ samaye muditā muditāyanā muditāyitattaṃ muditā­ceto­vimutti—
 Herein at the time when a monk develops the path for rebirth in the plane of form, he, inhibiting directed-thought and evaluation, See section 205... attains and dwells in the second jhāna accompanied by rejoicing [in skillful Dharmas]; that which at that time is rejoicing [in skillful Dharmas], act of rejoicing [in skillful Dharmas], state of rejoicing [in skillful Dharmas], rejoicing [in skillful Dharmas] that is mental freedom.
ayaṃ vuccati “muditā”.
 This is called rejoicing [in skillful Dharmas].
Avasesā dhammā muditāya sampayuttā.
 (As also are) The remaining dhammas associated with rejoicing [in skillful Dharmas].
(2:2)
 (2)
Tattha katamā muditā?
 Therein what is rejoicing [in skillful Dharmas]?
Idha bhikkhu yasmiṃ samaye rūpūpapattiyā maggaṃ bhāveti pītiyā ca virāgā … pe … tatiyaṃ jhānaṃ upasampajja viharati muditā­saha­gataṃ, yā tasmiṃ samaye muditā muditāyanā muditāyitattaṃ muditā­ceto­vimutti—
 Herein at the time when a monk develops the path for rebirth in the plane of form, he, desireless of rapture, See section 205... attains and dwells in the third jhāna accompanied by rejoicing [in skillful Dharmas]; that which at that time is rejoicing [in skillful Dharmas], act of rejoicing [in skillful Dharmas], state of rejoicing [in skillful Dharmas], rejoicing [in skillful Dharmas] that is mental freedom.
ayaṃ vuccati “muditā”.
 This is called rejoicing [in skillful Dharmas].
Avasesā dhammā muditāya sampayuttā.
 (As also are) The remaining dhammas associated with rejoicing [in skillful Dharmas].
(3:3)
 (3)
Idha bhikkhu yasmiṃ samaye rūpūpapattiyā maggaṃ bhāveti vivicceva kāmehi … pe … paṭhamaṃ jhānaṃ upasampajja viharati muditā­saha­gataṃ, yā tasmiṃ samaye muditā muditāyanā muditāyitattaṃ muditā­ceto­vimutti—
 Herein at the time when a monk develops the path for rebirth in the plane of form, he, aloof from sense pleasures, See section 205... attains and dwells in the first jhāna accompanied by rejoicing [in skillful Dharmas]; that which at that time is rejoicing [in skillful Dharmas], act of rejoicing [in skillful Dharmas], state of rejoicing [in skillful Dharmas], rejoicing [in skillful Dharmas] that is mental freedom.
ayaṃ vuccati “muditā”.
 This is called rejoicing [in skillful Dharmas].
Avasesā dhammā muditāya sampayuttā.
 (As also are) The remaining dhammas associated with rejoicing [in skillful Dharmas].
(1:4)
 (1) (4)
Idha bhikkhu yasmiṃ samaye rūpūpapattiyā maggaṃ bhāveti vivicceva kāmehi vivicca akusalehi dhammehi avitakkaṃ vicāramattaṃ vivekajaṃ pītisukhaṃ dutiyaṃ jhānaṃ upasampajja viharati muditā­saha­gataṃ, yā tasmiṃ samaye muditā muditāyanā muditāyitattaṃ muditā­ceto­vimutti—
 Herein at the time when a monk develops the path for rebirth in the plane of form, he, aloof from sense pleasures, aloof from unskilful dhammas, attains and dwells in the second jhāna without directed-thought, evaluation only, with rapture and pleasure born of detachment, accompanied by rejoicing [in skillful Dharmas]; that which at that time is rejoicing [in skillful Dharmas], act of rejoicing [in skillful Dharmas], state of rejoicing [in skillful Dharmas], rejoicing [in skillful Dharmas] that is mental freedom.
ayaṃ vuccati “muditā”.
 This is called rejoicing [in skillful Dharmas].
Avasesā dhammā muditāya sampayuttā.
 (As also are) The remaining dhammas associated with rejoicing [in skillful Dharmas].
(2:5)
 (2) (5)
Idha bhikkhu yasmiṃ samaye rūpūpapattiyā maggaṃ bhāveti vitak­ka­vicārā­naṃ vūpasamā … pe … tatiyaṃ jhānaṃ upasampajja viharati muditā­saha­gataṃ, yā tasmiṃ samaye muditā muditāyanā muditāyitattaṃ muditā­ceto­vimutti—
 Herein at the time when a monk develops the path for rebirth in the plane of form, he, inhibiting directed-thought and evaluation, See section 205... attains and dwells in the third jhāna accompanied by rejoicing [in skillful Dharmas]; that which at that time is rejoicing [in skillful Dharmas], act of rejoicing [in skillful Dharmas], state of rejoicing [in skillful Dharmas], rejoicing [in skillful Dharmas] that is mental freedom.
ayaṃ vuccati “muditā”.
 This is called rejoicing [in skillful Dharmas].
Avasesā dhammā muditāya sampayuttā.
 (As also are) The remaining dhammas associated with rejoicing [in skillful Dharmas].
(3:6)
 (3) (6)
Idha bhikkhu yasmiṃ samaye rūpūpapattiyā maggaṃ bhāveti pītiyā ca virāgā … pe … catutthaṃ jhānaṃ upasampajja viharati muditā­saha­gataṃ, yā tasmiṃ samaye muditā muditāyanā muditāyitattaṃ muditā­ceto­vimutti—
 Herein at the time when a monk develops the path for rebirth in the plane of form, he, desireless of rapture, See section 205... attains and dwells in the fourth jhāna accompanied by rejoicing [in skillful Dharmas]; that which at that time is rejoicing [in skillful Dharmas], act of rejoicing [in skillful Dharmas], state of rejoicing [in skillful Dharmas], rejoicing [in skillful Dharmas] that is mental freedom.
ayaṃ vuccati “muditā”.
 This is called rejoicing [in skillful Dharmas].
Avasesā dhammā muditāya sampayuttā.
 (As also are) The remaining dhammas associated with rejoicing [in skillful Dharmas].
(4:7)
 (4) (7)
Tattha katamā upekkhā?
 Therein what is equanimity?
Idha bhikkhu yasmiṃ samaye rūpūpapattiyā maggaṃ bhāveti sukhassa ca pahānā … pe … catutthaṃ jhānaṃ upasampajja viharati upekkhā­saha­gataṃ, yā tasmiṃ samaye upekkhā upekkhāyanā upek­khā­yi­tat­taṃ upekkhā­ceto­vimutti—
 Herein at the time when a monk develops the path for rebirth in the plane of form, he, by the abandoning of pleasure, See section 205... attains and dwells in the fourth jhāna accompanied by equanimity; that which at that time is equanimity, act of equanimity, state of equanimity, equanimity that is mental freedom (from distraction).
ayaṃ vuccati “upekkhā”.
 This is called equanimity.
Avasesā dhammā upekkhāya sampayuttā.
 (As also are) The remaining dhammas associated with equanimity.

13.2.2 – results - Vipāka


2.2. Vipāka
 2.2 results
Catasso appamaññāyo—mettā, karuṇā, muditā, upekkhā.
 The four illimitables are: friendly-kindness, compassion, rejoicing [in skillful Dharmas], equanimity.
Tattha katamā mettā?
 Therein what is friendly-kindness?
Idha bhikkhu yasmiṃ samaye rūpūpapattiyā maggaṃ bhāveti vivicceva kāmehi … pe … paṭhamaṃ jhānaṃ upasampajja viharati mettāsahagataṃ, tasmiṃ samaye phasso hoti … pe … avikkhepo hoti.
 Herein at the time when a monk develops the path for rebirth in the plane of form, he, aloof from sense pleasures, See section 205... attains and dwells in the first jhāna accompanied by friendly-kindness; at that time there is contact, See Dhammasaṅgaṇī section 1... there is non-wavering.
Ime dhammā kusalā.
 These dhammas are skilful.
Tasseva rūpāvacarassa kusalassa kammassa katattā upacitattā vipākaṃ vivicceva kāmehi … pe … paṭhamaṃ jhānaṃ upasampajja viharati mettāsahagataṃ, yā tasmiṃ samaye metti mettāyanā mettāyitattaṃ mettā­ceto­vimutti—
 Having done, having accumulated that same skilful action characteristic of the plane of form, he, aloof from sense pleasures, See section 205... attains and dwells in resultant first jhāna accompanied by friendly-kindness; that which at that time is loving, act of friendly-kindness, state of friendly-kindness, friendly-kindness that is mental freedom (from ill-will).
ayaṃ vuccati “mettā”.
 This is called friendly-kindness.
Avasesā dhammā mettāya sampayuttā.
 (As also are) The remaining dhammas associated with friendly-kindness.
Tattha katamā mettā?
 Therein what is friendly-kindness?
Idha bhikkhu yasmiṃ samaye rūpūpapattiyā maggaṃ bhāveti vitak­ka­vicārā­naṃ vūpasamā … pe … dutiyaṃ jhānaṃ upasampajja viharati mettāsahagataṃ, tasmiṃ samaye phasso hoti … pe … avikkhepo hoti.
 Herein at the time when a monk develops the path for rebirth in the plane of form, he, inhibiting directed-thought and evaluation, See section 205... attains and dwells in the second jhāna accompanied by friendly-kindness; at that time there is contact, See Dhammasaṅgaṇī section 1... there is non-wavering.
Ime dhammā kusalā.
 These dhammas are skilful.
Tasseva rūpāvacarassa kusalassa kammassa katattā upacitattā vipākaṃ vitak­ka­vicārā­naṃ vūpasamā … pe … dutiyaṃ jhānaṃ … pe …
 Having done, having accumulated that same skilful action characteristic of the plane of form, he, inhibiting directed-thought and evaluation, See section 205... resultant second jhāna. Complete in general form of first jhāna, section 692, but with appropriate modifications.
tatiyaṃ jhānaṃ … pe … paṭhamaṃ jhānaṃ … pe … dutiyaṃ jhānaṃ … pe …
 Third jhāna. Complete in general form of first jhāna, section 692, but with appropriate modifications. First jhāna. Complete in general form of first jhāna, section 692, but with appropriate modifications. Second jhāna. Complete in general form of first jhāna, section 692, but with appropriate modifications.
tatiyaṃ jhānaṃ … pe …
 Third jhāna. Complete in general form of first jhāna, section 692, but with appropriate modifications.
catutthaṃ jhānaṃ upasampajja viharati mettāsahagataṃ, yā tasmiṃ samaye metti mettāyanā mettāyitattaṃ mettā­ceto­vimutti—
 Attains and dwells in the fourth jhāna accompanied by friendly-kindness; that which at that time is loving, act of friendly-kindness, state of friendly-kindness, friendly-kindness that is mental freedom.
ayaṃ vuccati “mettā”.
 This is called friendly-kindness.
Avasesā dhammā mettāya sampayuttā.
 (As also are) The remaining dhammas associated with friendly-kindness.
Tattha katamā karuṇā?
 Therein what is compassion?
Idha bhikkhu yasmiṃ samaye rūpūpapattiyā maggaṃ bhāveti vivicceva kāmehi … pe … paṭhamaṃ jhānaṃ upasampajja viharati karuṇā­saha­gataṃ, tasmiṃ samaye phasso hoti … pe …
 Herein at the time when a monk develops the path for rebirth in the plane of form, he, aloof from sense pleasures, See section 205... attains and dwells in the first jhāna accompanied by compassion; at that time there is contact, See Dhammasaṅgaṇī section 1.
avikkhepo hoti.
 there is non-wavering.
Ime dhammā kusalā.
 These dhammas are skilful.
Tasseva rūpāvacarassa kusalassa kammassa katattā upacitattā vipākaṃ vivicceva kāmehi … pe … paṭhamaṃ jhānaṃ upasampajja viharati karuṇā­saha­gataṃ, yā tasmiṃ samaye karuṇā karuṇāyanā karuṇāyitattaṃ karuṇā­ceto­vimutti—
 Having done, having accumulated that same skilful action characteristic of the plane of form, he, aloof from sense pleasures, See section 205... attains and dwells in resultant first jhāna accompanied by compassion; that which at that time is compassion, being compassionate, state of being compassionate, compassion that is mental freedom (from cruelty).
ayaṃ vuccati “karuṇā”.
 This is called compassion.
Avasesā dhammā karuṇāya sampayuttā.
 (As also are) The remaining dhammas associated with compassion.
Tattha katamā karuṇā?
 Therein what is compassion?
Idha bhikkhu yasmiṃ samaye rūpūpapattiyā maggaṃ bhāveti vitak­ka­vicārā­naṃ vūpasamā … pe … dutiyaṃ jhānaṃ upasampajja viharati karuṇā­saha­gataṃ, tasmiṃ samaye phasso hoti … pe …
 Herein at the time when a monk develops the path for rebirth in the plane of form, he, inhibiting directed-thought and evaluation, See section 205... attains and dwells in the second jhāna accompanied by compassion; at that time there is contact, See Dhammasaṅgaṇī section 1.
avikkhepo hoti.
 there is non-wavering.
Ime dhammā kusalā.
 These dhammas are skilful.
Tasseva rūpāvacarassa kusalassa kammassa katattā upacitattā vipākaṃ vitak­ka­vicārā­naṃ vūpasamā … pe … dutiyaṃ jhānaṃ … pe … tatiyaṃ jhānaṃ … pe … paṭhamaṃ jhānaṃ … pe … dutiyaṃ jhānaṃ … pe …
 Having done, having accumulated that same skilful action characteristic of the plane of form, he, inhibiting directed-thought and evaluation, See section 205... resultant second jhāna. Complete in general form of first jhāna, section 693, but with appropriate modifications.
tatiyaṃ jhānaṃ … pe …
 Third jhāna. Complete in general form of first jhāna, section 693, but with appropriate modifications. First jhāna. Complete in general form of first jhāna, section 693, but with appropriate modifications. Second jhāna. Complete in general form of first jhāna, section 693, but with appropriate modifications. Third jhāna. Complete in general form of first jhāna, section 693, but with appropriate modifications.
catutthaṃ jhānaṃ upasampajja viharati karuṇā­saha­gataṃ, yā tasmiṃ samaye karuṇā karuṇāyanā karuṇāyitattaṃ karuṇā­ceto­vimutti—
 Attains and dwells in the fourth jhāna accompanied by compassion; that which at that time is compassion, being compassionate, state of being compassionate, compassion that is mental freedom.
ayaṃ vuccati “karuṇā”.
 This is called compassion.
Avasesā dhammā karuṇāya sampayuttā.
 (As also are) The remaining dhammas associated with compassion.
Tattha katamā muditā?
 Therein what is rejoicing [in skillful Dharmas]?
Idha bhikkhu yasmiṃ samaye rūpūpapattiyā maggaṃ bhāveti vivicceva kāmehi … pe … paṭhamaṃ jhānaṃ upasampajja viharati muditā­saha­gataṃ, tasmiṃ samaye phasso hoti … pe … avikkhepo hoti.
 Herein at the time when a monk develops the path for rebirth in the plane of form, he, aloof from sense pleasures, See section 205. attains and dwells in the first jhāna accompanied by rejoicing [in skillful Dharmas]; at that time there is contact, See Dhammasaṅgaṇī section 1. there is non-wavering.
Ime dhammā kusalā.
 These dhammas are skilful.
Tasseva rūpāvacarassa kusalassa kammassa katattā upacitattā vipākaṃ vivicceva kāmehi … pe … paṭhamaṃ jhānaṃ upasampajja viharati muditā­saha­gataṃ, yā tasmiṃ samaye muditā muditāyanā muditāyitattaṃ muditā­ceto­vimutti—
 Having done, having accumulated that same skilful action characteristic of the plane of form, he, aloof from sense pleasures, See section 205. attains and dwells in resultant first jhāna accompanied by rejoicing [in skillful Dharmas]; that which at that time is rejoicing [in skillful Dharmas], act of rejoicing [in skillful Dharmas], state of rejoicing [in skillful Dharmas], rejoicing [in skillful Dharmas] that is mental freedom (from jealousy).
ayaṃ vuccati “muditā”.
 This is called rejoicing [in skillful Dharmas].
Avasesā dhammā muditāya sampayuttā.
 (As also are) The remaining dhammas associated with rejoicing [in skillful Dharmas].
Tattha katamā muditā?
 Therein what is rejoicing [in skillful Dharmas]?
Idha bhikkhu yasmiṃ samaye rūpūpapattiyā maggaṃ bhāveti vitak­ka­vicārā­naṃ vūpasamā … pe … dutiyaṃ jhānaṃ upasampajja viharati muditā­saha­gataṃ, tasmiṃ samaye phasso hoti … pe …
 Herein at the time when a monk develops the path for rebirth in the plane of form, he, inhibiting directed-thought and evaluation, See section 205. attains and dwells in the second jhāna accompanied by rejoicing [in skillful Dharmas]; at that time there is contact, See Dhammasaṅgaṇī section 1.
avikkhepo hoti.
 there is non-wavering.
Ime dhammā kusalā.
 These dhammas are skilful.
Tasseva rūpāvacarassa kusalassa kammassa katattā upacitattā vipākaṃ vitak­ka­vicārā­naṃ vūpasamā … pe … dutiyaṃ jhānaṃ … pe …
 Having done, having accumulated that same skilful action characteristic of the plane of form, he, inhibiting directed-thought and evaluation, See section 205. resultant second jhāna. Complete in general form of first jhāna, section 694, but with appropriate modifications.
tatiyaṃ jhānaṃ … pe … paṭhamaṃ jhānaṃ … pe … dutiyaṃ jhānaṃ … pe …
 Third jhāna. Complete in general form of first jhāna, section 694, but with appropriate modifications. First jhāna. Complete in general form of first jhāna, section 694, but with appropriate modifications. Second jhāna. Complete in general form of first jhāna, section 694, but with appropriate modifications.
tatiyaṃ jhānaṃ … pe … catutthaṃ jhānaṃ upasampajja viharati muditā­saha­gataṃ, yā tasmiṃ samaye muditā muditāyanā muditāyitattaṃ muditā­ceto­vimutti—
 Third jhāna. Complete in general form of first jhāna, section 694, but with appropriate modifications. Attains and dwells in the fourth jhāna accompanied by rejoicing [in skillful Dharmas]; that which at that time is rejoicing [in skillful Dharmas], act of rejoicing [in skillful Dharmas], state of rejoicing [in skillful Dharmas], rejoicing [in skillful Dharmas] that is mental freedom.
ayaṃ vuccati “muditā”.
 This is called rejoicing [in skillful Dharmas].
Avasesā dhammā muditāya sampayuttā.
 (As also are) The remaining dhammas associated with rejoicing [in skillful Dharmas].
Tattha katamā upekkhā?
 Therein what is equanimity?
Idha bhikkhu yasmiṃ samaye rūpūpapattiyā maggaṃ bhāveti sukhassa ca pahānā … pe … catutthaṃ jhānaṃ upasampajja viharati upekkhā­saha­gataṃ, tasmiṃ samaye phasso hoti … pe …
 Herein at the time when a monk develops the path for rebirth in the plane of form, he, by the abandoning of pleasure, See section 205. attains and dwells in the fourth jhāna accompanied by equanimity; at that time there is contact, See Dhammasaṅgaṇī section 1.
avikkhepo hoti.
 there is non-wavering.
Ime dhammā kusalā.
 These dhammas are skilful.
Tasseva rūpāvacarassa kusalassa kammassa katattā upacitattā vipākaṃ sukhassa ca pahānā dukkhassa ca pahānā … pe … catutthaṃ jhānaṃ upasampajja viharati upekkhā­saha­gataṃ, yā tasmiṃ samaye upekkhā upekkhāyanā upek­khā­yi­tat­taṃ upekkhā­ceto­vimutti—
 Having done, having accumulated that same skilful action characteristic of the plane of form, he, by the abandoning of pleasure, by the abandoning of pain, See section 205. attains and dwells in resultant fourth jhāna accompanied by equanimity; that which at that time is equanimity, act of equanimity, state of equanimity, equanimity that is mental freedom.
ayaṃ vuccati “upekkhā”.
 This is called equanimity.
Avasesā dhammā upekkhāya sampayuttā.
 (As also are) The remaining dhammas associated with equanimity.

13.2.3 – Kiriyā


2.3. Kiriyā
 2.3
Catasso appamaññāyo—mettā, karuṇā, muditā, upekkhā.
 The four illimitables are: friendly-kindness, compassion, rejoicing [in skillful Dharmas], equanimity.
Tattha katamā mettā?
 Therein what is friendly-kindness?
Idha bhikkhu yasmiṃ samaye rūpāvacaraṃ jhānaṃ bhāveti kiriyaṃ neva kusalaṃ nākusalaṃ na ca kammavipākaṃ diṭṭha­dhamma­su­kha­vihāraṃ vivicceva kāmehi … pe … paṭhamaṃ jhānaṃ upasampajja viharati mettāsahagataṃ, yā tasmiṃ samaye metti mettāyanā mettāyitattaṃ mettā­ceto­vimutti—
 Herein at the time when a monk develops jhāna characteristic of the plane of form, that is inoperative, neither skilful nor unskilful nor the resultant of action, (is the cause of) pleasant living in the present existence, he, aloof from sense pleasures, See section 205. attains and dwells in the first jhāna accompanied by friendly-kindness; that which at that time is loving, act of friendly-kindness, state of friendly-kindness, loving kindness that is mental freedom (from ill-will).
ayaṃ vuccati “mettā”.
 This is called friendly-kindness.
Avasesā dhammā mettāya sampayuttā.
 (As also are) The remaining dhammas associated with friendly-kindness.
Tattha katamā mettā?
 Therein what is friendly-kindness?
Idha bhikkhu yasmiṃ samaye rūpāvacaraṃ jhānaṃ bhāveti kiriyaṃ neva kusalaṃ nākusalaṃ na ca kammavipākaṃ diṭṭha­dhamma­su­kha­vihāraṃ vitak­ka­vicārā­naṃ vūpasamā … pe …
 Herein at the time when a monk develops jhāna characteristic of the plane of form, that is inoperative, neither skilful nor unskilful nor the resultant of action, (is the cause of) pleasant living in the present existence, he, inhibiting directed-thought and evaluation, See section 205.
dutiyaṃ jhānaṃ … pe … tatiyaṃ jhānaṃ … pe … paṭhamaṃ jhānaṃ … pe … dutiyaṃ jhānaṃ … pe … tatiyaṃ jhānaṃ … pe …
 second jhāna. Complete in general form of first jhāna, section 697, but with appropriate modifications. Third jhāna. Complete in general form of first jhāna, section 697, but with appropriate modifications. First jhāna. Complete in general form of first jhāna, section 697, but with appropriate modifications. Second jhāna. Complete in general form of first jhāna, section 697, but with appropriate modifications. Third jhāna. Complete in general form of first jhāna, section 697, but with appropriate modifications.
catutthaṃ jhānaṃ upasampajja viharati mettāsahagataṃ, yā tasmiṃ samaye metti mettāyanā mettāyitattaṃ mettā­ceto­vimutti—
 Attains and dwells in the fourth jhāna accompanied by friendly-kindness; that which at that time is loving, act of friendly-kindness, state of friendly-kindness, friendly-kindness that is mental freedom.
ayaṃ vuccati “mettā”.
 This is called friendly-kindness.
Avasesā dhammā mettāya sampayuttā.
 (As also are) The remaining dhammas associated with friendly-kindness.
Tattha katamā karuṇā … pe …
 Therein what is compassion? As section 697 with appropriate modifications.
tattha katamā muditā … pe …
 Therein what is rejoicing [in skillful Dharmas]? As section 697 with appropriate modifications.
tattha katamā upekkhā?
 Therein what is equanimity?
Idha bhikkhu yasmiṃ samaye rūpāvacaraṃ jhānaṃ bhāveti kiriyaṃ neva kusalaṃ nākusalaṃ na ca kammavipākaṃ diṭṭha­dhamma­su­kha­vihāraṃ sukhassa ca pahānā dukkhassa ca pahānā … pe …
 Herein at the time when a monk develops jhāna characteristic of the plane of form, that is inoperative, neither skilful nor unskilful nor the resultant of action, (is the cause of) pleasant living in the present existence, he, by the abandoning of pleasure, by the abandoning of pain, See section 205.
catutthaṃ jhānaṃ upasampajja viharati upekkhā­saha­gataṃ, yā tasmiṃ samaye upekkhā upekkhāyanā upek­khā­yi­tat­taṃ upekkhā­ceto­vimutti—
 attains and dwells in the fourth jhāna accompanied by equanimity; that which at that time is equanimity, act of equanimity, state of equanimity, equanimity that is mental freedom.
ayaṃ vuccati “upekkhā”.
 This is called equanimity.
Avasesā dhammā upekkhāya sampayuttā.
 (As also are) The remaining dhammas associated with equanimity.
Abhi­dham­ma­bhājanī­yaṃ.
 (Here Ends) Analysis According To Abhidhamma

13.3 - Interrogation





3 Pañhāpucchaka
 3. Interrogation
Catasso appamaññāyo—
 The four illimitables are:
Idha bhikkhu mettā­saha­gatena cetasā ekaṃ disaṃ pharitvā viharati tathā dutiyaṃ tathā tatiyaṃ tathā catutthaṃ, iti uddhamadho tiriyaṃ sabbadhi sabbattatāya sabbāvantaṃ lokaṃ mettā­saha­gatena cetasā vipulena mahaggatena appamāṇena averena abyāpajjena pharitvā viharati.
 Herein a monk dwells with mind accompanied by friendly-kindness, suffusing one direction.
Also a second direction.
Also a third direction.
Karuṇā­saha­gatena cetasā ekaṃ disaṃ pharitvā viharati tathā dutiyaṃ tathā tatiyaṃ tathā catutthaṃ, iti uddhamadho tiriyaṃ sabbadhi sabbattatāya sabbāvantaṃ lokaṃ karuṇā­saha­gatena cetasā vipulena mahaggatena appamāṇena averena abyāpajjena pharitvā viharati.
 Also a fourth direction.
Thus, above, below, around, everywhere, identifying himself with all, he dwells suffusing the world of all (beings) with mind accompanied by friendly-kindness, extensive, sublime, unlimited,
free from enmity, free from ill-will.
Muditā­saha­gatena cetasā ekaṃ disaṃ pharitvā viharati tathā dutiyaṃ tathā tatiyaṃ tathā catutthaṃ, iti uddhamadho tiriyaṃ sabbadhi sabbattatāya sabbāvantaṃ lokaṃ muditā­saha­gatena cetasā vipulena mahaggatena appamāṇena averena abyāpajjena pharitvā viharati.
 He dwells with mind accompanied by compassion, suffusing one direction.
Also a second direction.
Also a third direction.
Upekkhā­saha­gatena cetasā ekaṃ disaṃ pharitvā viharati tathā dutiyaṃ tathā tatiyaṃ tathā catutthaṃ, iti uddhamadho tiriyaṃ sabbadhi sabbattatāya sabbāvantaṃ lokaṃ upekkhā­saha­gatena cetasā vipulena mahaggatena appamāṇena averena abyāpajjena pharitvā viharati.
 Also a fourth direction.
Thus, above, below, around, everywhere, identifying himself with all, he dwells suffusing the world of all (beings) with mind accompanied by compassion, extensive, sublime, unlimited, free from enmity, free from ill-will.
He dwells with mind accompanied by rejoicing [in skillful Dharmas], suffusing one direction.
Catunnaṃ appamaññānaṃ kati kusalā, kati akusalā, kati abyākatā … pe … kati saraṇā, kati araṇā?
 Also a second direction.
Also a third direction.
3
 Also a fourth direction.
1. Tika
 Thus, above, below, around, everywhere, identifying himself with all, he dwells suffusing the world of all (beings) with mind accompanied by rejoicing [in skillful Dharmas], extensive, sublime, unlimited, free from enmity, free from ill-will.
He dwells with mind accompanied by equanimity, suffusing one direction.
Siyā kusalā, siyā abyākatā.
 Also a second direction.
(1)
 Also a third direction.
Also a fourth direction.
Tisso appamaññāyo sukhāya vedanāya sampayuttā, upekkhā aduk­kha­ma­su­khāya vedanāya sampayuttā.
 Thus, above, below, around, everywhere, identifying himself with all, he dwells suffusing the world of all (beings) with mind accompanied by equanimity, extensive, sublime, unlimited, free from enmity, free from ill-will.
(2)
Siyā vipākā, siyā vipā­ka­dham­ma­dhammā, siyā neva­vipāka­navi­pā­ka­dham­ma­dhammā.
 Of the four illimitables how many are skilful; how many unskilful; how many neither-skilful-nor-unskilful.
(3)
 Remaining appropriate triplets and couplets.
How many with cause of bewailing; how many without cause of bewailing?
Siyā upādin­nu­pādā­niyā, siyā anupā­dinnu­pādā­niyā.
(4)
 13
3.1.
Asaṃ­kiliṭ­ṭha­saṃki­lesikā.
 The Triplets
(5)
(The four illimitables) Sometimes are skilful; sometimes are neither-skilful-nor-unskilful.
Tisso appamaññāyo siyā savitak­ka­savi­cārā, siyā avitak­ka­vicāra­mattā, siyā avitak­ka­avi­cārā; upekkhā avitak­ka­avi­cārā.
 Three illimitables are associated with pleasant feeling.
(6)
 Equanimity is associated with neither-painful-nor-pleasant feeling.
(The four illimitables) Sometimes are resultants; sometimes are productive of resultants; sometimes are neither resultants nor productive of resultants.
Tisso appamaññāyo siyā pītisahagatā, siyā sukhasahagatā, na upekkhā­saha­gatā, siyā na vattabbā pītisahagatāti; upekkhā upekkhā­saha­gatā.
 Sometimes are grasped (by craving and false view), are objects of the graspings; sometimes are not grasped, are objects of the graspings.
(7)
 Are not corrupt, are objects of the corruptions.
Three illimitables sometimes are accompanied by directed-thought, accompanied by evaluation; sometimes are without directed-thought, evaluation only; sometimes are without directed-thought, without evaluation.
Neva dassanena na bhāvanāya pahātabbā.
 Equanimity is without directed-thought, without evaluation.
(8)
 Three illimitables sometimes are
accompanied by rapture; sometimes are accompanied by pleasure; are not accompanied by equanimity; sometimes should not be said to be, accompanied by rapture.
Neva dassanena na bhāvanāya pahātab­ba­hetukā.
 Equanimity is accompanied by equanimity.
(9)
 (The four illimitables) Are not to be abandoned either by the first path or by the subsequent paths.
Have no roots to be abandoned either by the first path or by the subsequent paths.
Siyā ācayagāmino, siyā nevāca­yagāmi­nāpa­caya­gāmino.
 Sometimes are cumulative (of continuing rebirth and death); sometimes are neither cumulative nor dispersive.
(10)
 Are neither of the seven supramundane stages nor of the final supramundane stage.
Are sublime.
Neva­sekkha­nā­sekkhā.
 Should not be said to have either, low objects; sublime objects, or immeasurable object.
(11)
 Are intermediate.
Are of no fixed (resultant time).
Mahaggatā.
 Should not be said to have either, path as their object; path as their cause or path as their dominating factor.
(12)
 Sometimes are risen; sometimes are not risen; sometimes are bound to arise.
Sometimes are past; sometimes are future; sometimes are present.
Na vattabbā “parittārammaṇā”tipi, “mahagga­tā­rammaṇā”tipi, “appa­māṇā­rammaṇā”tipi.
 Should not be said to have either, past objects; future objects or present objects.
(13)
 Sometimes are internal; sometimes are external; sometimes are both internal and external.
Have external objects.
Majjhimā.
 Are not visible, are not impingent.
(14)
13
Aniyatā.
 3.2.
(15)
 The Couplets
Na vattabbā “maggārammaṇā”tipi, “maggahetukā”tipi, “maggādhipatino”tipi.
 friendly-kindness is root.
(16)
 Three illimitables are not roots.
(The four illimitables) Are accompanied by roots.
Siyā uppannā, siyā anuppannā, siyā uppādino.
 Are associated with roots.
(17)
 friendly-kindness is root also accompanied by roots.
Three illimitables should not be said to be, roots also accompanied by roots; (they) are accompanied by roots but are not roots.
Siyā atītā, siyā anāgatā, siyā paccuppannā.
 friendly-kindness is root also associated with roots.
(18)
 Three illimitables should not be said to be, roots also associated with roots; (they) are associated with roots but are not roots.
Three illimitables are not roots, are accompanied by roots.
Na vattabbā “atītārammaṇā”tipi, “anāgatārammaṇā”tipi, “­pac­cup­pan­nā­rammaṇā”tipi.
 friendly-kindness should not be said to be, not root, is accompanied by roots or not root, is not accompanied by roots.
(19)
Siyā ajjhattā, siyā bahiddhā, siyā ajjhat­ta­bahid­dhā.
 (The four illimitables) Are with cause.
(20)
 Are conditioned.
Are not visible.
Bahid­dhā­rammaṇā.
 Are not impingent.
(21)
 Are not material.
Are mundane.
Ani­dassa­na­ap­paṭi­ghā.
 Are cognizable by one way; are not cognizable by another way.
(22)
 Are not defilements.
3
 Are objects of the defilements.
2. 3.
 Are not associated with the defilements.
2 Duka
 Should not be said to be, defilements also objects of the defilements; (they) are objects of
3
 the defilements but are not defilements.
2.1.
 Should not be said to be,
Hetugocchaka
 defilements also associated with the defilements or associated with the defilements but are not defilements.
Are not associated with the defilements, are objects of the defilements.
Mettā hetu, tisso appamaññāyo na hetū, sahetukā, hetusampayuttā.
Mettā hetu ceva sahetukā ca; tisso appamaññāyo na vattabbā “hetū ceva sahetukā cā”ti, sahetukā ceva na ca hetū.
Mettā hetu ceva hetusampayuttā ca; tisso appamaññāyo na vattabbā “hetū ceva hetusampayuttā cā”ti, hetusampayuttā ceva na ca hetū.
 (The four illimitables) Are not fetters.
Tisso appamaññāyo na hetū sahetukā; mettā na vattabbā “na hetu sahetukā”tipi, “na hetu ahetukā”tipi.
 Complete as for defilements in previous section.
Are not ties.
3
 Complete as for defilements in previous section.
2.2.
 Are not floods.
Cūḷantaraduka
 Complete as for defilements in previous section.
Are not bonds.
Sappaccayā, saṅkhatā, anidassanā, appaṭighā, arūpā, lokiyā, kenaci viññeyyā, kenaci na viññeyyā.
 Complete as for defilements in previous section.
Are not hindrances.
3
 Complete as for defilements in previous section.
2.3.
 Are not perversions.
Āsavagocchaka
 Complete as for defilements in previous section.
Have objects.
No āsavā, sāsavā, āsava­vippa­yuttā, na vattabbā “āsavā ceva sāsavā cā”ti, sāsavā ceva no ca āsavā, na vattabbā āsavā ceva “āsava­sam­payuttā cā”tipi, “āsava­sam­payuttā ceva no ca āsavā”tipi.
 Are not consciousness.
Āsava­vippa­yuttā sāsavā.
 Are volitional activities.
Are associated with consciousness.
13
 Are conjoined with consciousness.
3.2.
 Are generated by consciousness.
4-- Saṃ­yoja­na­goc­cha­kādi
 Are co-existent with consciousness.
Accompany consciousness.
No saṃyojanā … pe … no ganthā … pe … no oghā … pe … no yogā … pe … no nīvaraṇā … pe … no parāmāsā … pe ….
 Are conjoined with, generated by consciousness.
Are conjoined with, generated by, co-existent with consciousness.
3
 Are conjoined with, generated by, accompany consciousness.
2.10.
 Are external.
Mahantaraduka
 Are not derived.
Sometimes are grasped; sometimes are not grasped.
Sārammaṇā, no cittā, cetasikā, citta­sam­payuttā, cittasaṃsaṭṭhā, citta­sa­muṭṭhānā, cittasahabhuno, cit­tānupa­rivat­tino, cit­ta­saṃsaṭ­ṭha­sa­muṭṭhānā, citta­saṃsaṭ­ṭha­sa­muṭṭhā­na­saha­bhuno, cit­ta­saṃsaṭ­ṭha­sa­muṭṭhā­nānupa­rivat­tino, bāhirā, no upādā, siyā upādinnā, siyā anupādinnā.
13
 (The four illimitables) Are not graspings.
3.2.
 Complete as for defilements in earlier section.
11-- Upādā­na­goc­cha­kādi
 Are not corruptions.
Complete as for defilements in earlier section.
No upādānā … pe … no kilesā … pe … na dassanena pahātabbā, na bhāvanāya pahātabbā, na dassanena pahātab­ba­hetukā, na bhāvanāya pahātab­ba­hetukā.
 Are not to be abandoned by the first path.
Tisso appamaññāyo siyā savitakkā, siyā avitakkā; upekkhā avitakkā.
 Are not to be abandoned by the subsequent paths.
Tisso appamaññāyo siyā savicārā, siyā avicārā; upekkhā avicārā.
 Have no roots to be abandoned by the first path.
Tisso appamaññāyo siyā sappītikā, siyā appītikā; upekkhā appītikā.
 Have no roots to be abandoned by the subsequent paths.
Tisso appamaññāyo siyā pītisahagatā, siyā na pītisahagatā; upekkhā na pītisahagatā.
 Three illimitables sometimes are accompanied by directed-thought; sometimes are without directed-thought.
Tisso appamaññāyo sukhasahagatā, upekkhā na sukhasahagatā.
 Equanimity is without directed-thought.
Upekkhā upekkhā­saha­gatā, tisso appamaññāyo na upekkhā­saha­gatā, na kāmāvacarā, rūpāvacarā, na arūpāvacarā, pariyāpannā, aniyyānikā, aniyatā, sauttarā, araṇāti.
 Three illimitables sometimes are accompanied by evaluation; sometimes are without evaluation.
Equanimity is without evaluation.
Three illimitables sometimes are with rapture; sometimes are without rapture.
Pañhāpucchakaṃ.
 Equanimity is without rapture.
Three illimitables sometimes are accompanied by rapture; sometimes are not accompanied by rapture.
Equanimity is not accompanied by rapture.
Appa­maññā­vibhaṅgo niṭṭhito.
 Three illimitables are accompanied by pleasure.
Equanimity is not accompanied by pleasure.
Equanimity is accompanied by equanimity.
Three illimitables are not accompanied by equanimity.
(The four illimitables) Are not characteristic of the plane of desire.
Are characteristic of the plane of form.
Are not characteristic of the formless plane.
Are included (i.
e. are mundane).
Do not tend to release.
Are of no fixed (resultant time).
Are surpassable.
Are without cause of bewailing.
(Here Ends) Interrogation
Analysis Of The Illimitables Is Ended

14 – Sikkhā-pada-vibhaṅga: training-analysis


Vibhaṅga
 The Book of Analysis
Sikkhāpadavibhaṅga
 14. Analysis of the Precepts

14.1 – no sutta analysis section

14.1 – no sutta analysis section


14.2 – Analysis According to Abhidhamma


1. Abhidhammabhājanīya
 1. Analysis According to Abhidhamma
Pañca sikkhāpadāni— pāṇātipātā veramaṇī sikkhāpadaṁ, adinnādānā veramaṇī sikkhāpadaṁ, kāmesumicchācārā veramaṇī sikkhāpadaṁ, musāvādā veramaṇī sikkhāpadaṁ, surāmerayamajjapamādaṭṭhānā veramaṇī sikkhāpadaṁ.
 The five precepts are: The precept that is abstaining from killing beings; the precept that is abstaining from taking that which is not given; the precept that is abstaining from sexual misconduct; the precept that is abstaining from false speech; the precept that is abstaining from intoxicating beers, wines and spirits causing heedlessness.
Tattha katamaṁ pāṇātipātā veramaṇī sikkhāpadaṁ? Yasmiṁ samaye kāmāvacaraṁ kusalaṁ cittaṁ uppannaṁ hoti somanassasahagataṁ ñāṇasampayuttaṁ pāṇātipātā viramantassa, yā tasmiṁ samaye pāṇātipātā ārati virati paṭivirati veramaṇī akiriyā akaraṇaṁ anajjhāpatti velāanatikkamo setughāto— idaṁ vuccati “pāṇātipātā veramaṇī sikkhāpadaṁ”. Avasesā dhammā veramaṇiyā sampayuttā.
 Therein what is the precept that is abstaining from killing beings? At the time when, in one abstaining from killing beings, good consciousness characteristic of the plane of desire arises, accompanied by mental pleasure, associated with knowledge; that which at that time 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 killing beings. This is called the precept that is abstaining from killing beings. (As also are) The remaining states associated with the abstention.
Tattha katamaṁ pāṇātipātā veramaṇī sikkhāpadaṁ? Yasmiṁ samaye kāmāvacaraṁ kusalaṁ cittaṁ uppannaṁ hoti somanassasahagataṁ ñāṇasampayuttaṁ pāṇātipātā viramantassa, yā tasmiṁ samaye cetanā sañcetanā sañcetayitattaṁ— idaṁ vuccati “pāṇātipātā veramaṇī sikkhāpadaṁ”. Avasesā dhammā cetanāya sampayuttā.
 Therein what is the precept that is abstaining from killing beings? At the time when, in one abstaining from killing beings, good consciousness characteristic of the plane of desire arises, accompanied by mental pleasure, associated with knowledge; that which at that time is volition, being volitional, state of being volitional. This is called the precept that is abstaining from killing beings. (As also are) The remaining states associated with the volition.
Tattha katamaṁ pāṇātipātā veramaṇī sikkhāpadaṁ? Yasmiṁ samaye kāmāvacaraṁ kusalaṁ cittaṁ uppannaṁ hoti somanassasahagataṁ ñāṇasampayuttaṁ pāṇātipātā viramantassa, yo tasmiṁ samaye phasso …pe… paggāho avikkhepo— idaṁ vuccati “pāṇātipātā veramaṇī sikkhāpadaṁ”.
 Therein what is the precept that is abstaining from killing beings? At the time when, in one abstaining from killing beings, good consciousness characteristic of the plane of desire arises, accompanied by mental pleasure, associated with knowledge; that which at that time is contact,* exertion, non-wavering. This is called the precept that is abstaining from killing beings.
Tattha katamaṁ pāṇātipātā veramaṇī sikkhāpadaṁ? Yasmiṁ samaye kāmāvacaraṁ kusalaṁ cittaṁ uppannaṁ hoti somanassasahagataṁ ñāṇasampayuttaṁ sasaṅkhārena …pe… somanassasahagataṁ ñāṇavippayuttaṁ …pe… somanassasahagataṁ ñāṇavippayuttaṁ sasaṅkhārena …pe… upekkhāsahagataṁ ñāṇasampayuttaṁ …pe… upekkhāsahagataṁ ñāṇasampayuttaṁ sasaṅkhārena …pe… upekkhāsahagataṁ ñāṇavippayuttaṁ …pe… upekkhāsahagataṁ ñāṇavippayuttaṁ sasaṅkhārena pāṇātipātā viramantassa, yā tasmiṁ samaye pāṇātipātā ārati virati paṭivirati veramaṇī akiriyā akaraṇaṁ anajjhāpatti velāanatikkamo setughāto— idaṁ vuccati “pāṇātipātā veramaṇī sikkhāpadaṁ”. Avasesā dhammā veramaṇiyā sampayuttā.
 * See Dhammasaṅgaṇī paragraph 1.
Tattha katamaṁ pāṇātipātā veramaṇī sikkhāpadaṁ? Yasmiṁ samaye kāmāvacaraṁ kusalaṁ cittaṁ uppannaṁ hoti upekkhāsahagataṁ ñāṇavippayuttaṁ sasaṅkhārena pāṇātipātā viramantassa, yā tasmiṁ samaye cetanā sañcetanā sañcetayitattaṁ— idaṁ vuccati “pāṇātipātā veramaṇī sikkhāpadaṁ”. Avasesā dhammā cetanāya sampayuttā.
 Therein what is the precept that is abstaining from killing beings? At the time when, in one abstaining from killing beings, good consciousness characteristic of the plane of desire arises, accompanied by mental pleasure, associated with knowledge, with instigation.* Accompanied by mental pleasure, not associated with knowledge.* Accompanied by mental pleasure, not associated with knowledge, with instigation.* Accompanied by indifference, associated with knowledge.* Accompanied by indifference, associated with knowledge, with instigation.* Accompanied by indifference, not associated with knowledge.* Accompanied by indifference, not associated with knowledge, with instigation; that which at that time 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 killing beings. This is called the precept that is abstaining from killing beings. (As also are) The remaining states associated with the abstention.
Tattha katamaṁ pāṇātipātā veramaṇī sikkhāpadaṁ? Yasmiṁ samaye kāmāvacaraṁ kusalaṁ cittaṁ uppannaṁ hoti upekkhāsahagataṁ ñāṇavippayuttaṁ sasaṅkhārena pāṇātipātā viramantassa phasso …pe… paggāho avikkhepo— idaṁ vuccati “pāṇātipātā veramaṇī sikkhāpadaṁ”.
 * Each should read with the same introductory and completing sections of this paragraph.
Tattha katamaṁ adinnādānā veramaṇī sikkhāpadaṁ …pe… kāmesumicchācārā veramaṇī sikkhāpadaṁ …pe… musāvādā veramaṇī sikkhāpadaṁ …pe… surāmerayamajjapamādaṭṭhānā veramaṇī sikkhāpadaṁ? Yasmiṁ samaye kāmāvacaraṁ kusalaṁ cittaṁ uppannaṁ hoti somanassasahagataṁ ñāṇasampayuttaṁ surāmerayamajjapamādaṭṭhānā viramantassa, yā tasmiṁ samaye surāmerayamajjapamādaṭṭhānā ārati virati paṭivirati veramaṇī akiriyā akaraṇaṁ anajjhāpatti velāanatikkamo setughāto— idaṁ vuccati “surāmerayamajjapamādaṭṭhānā veramaṇī sikkhāpadaṁ”. Avasesā dhammā veramaṇiyā sampayuttā.
 Therein what is the precept that is abstaining from killing beings? At the time when, in one abstaining from killing beings, good consciousness characteristic of the plane of desire arises, accompanied by indifference, not associated with knowledge, with instigation; that which at that time is volition, being volitional, state of being volitional. This is called the precept that is abstaining from killing beings. (As also are) The remaining states associated with the volition.
Tattha katamaṁ surāmerayamajjapamādaṭṭhānā veramaṇī sikkhāpadaṁ, yasmiṁ samaye kāmāvacaraṁ kusalaṁ cittaṁ uppannaṁ hoti somanassasahagataṁ ñāṇasampayuttaṁ surāmerayamajjapamādaṭṭhānā viramantassa, yā tasmiṁ samaye cetanā sañcetanā sañcetayitattaṁ— idaṁ vuccati “surāmerayamajjapamādaṭṭhānā veramaṇī sikkhāpadaṁ”. Avasesā dhammā cetanāya sampayuttā.
 Therein what is the precept that is abstaining from killing beings? At the time when, in one abstaining from killing beings, good consciousness characteristic of the plane of desire arises, accompanied by indifference, not associated with knowledge, with instigation; there is contact,* exertion, non-wavering. This is called the precept that is abstaining from killing beings.
Tattha katamaṁ surāmerayamajjapamādaṭṭhānā veramaṇī sikkhāpadaṁ? Yasmiṁ samaye kāmāvacaraṁ kusalaṁ cittaṁ uppannaṁ hoti somanassasahagataṁ ñāṇasampayuttaṁ surāmerayamajjapamādaṭṭhānā viramantassa, yo tasmiṁ samaye phasso …pe… paggāho avikkhepo— idaṁ vuccati “surāmerayamajjapamādaṭṭhānā veramaṇī sikkhāpadaṁ”.
 * See Dhammasaṅgaṇī paragraph 1.
Tattha katamaṁ surāmerayamajjapamādaṭṭhānā veramaṇī sikkhāpadaṁ? Yasmiṁ samaye kāmāvacaraṁ kusalaṁ cittaṁ uppannaṁ hoti somanassasahagataṁ ñāṇasampayuttaṁ sasaṅkhārena …pe… somanassasahagataṁ ñāṇavippayuttaṁ …pe… somanassasahagataṁ ñāṇavippayuttaṁ sasaṅkhārena …pe… upekkhāsahagataṁ ñāṇasampayuttaṁ …pe… upekkhāsahagataṁ ñāṇasampayuttaṁ sasaṅkhārena …pe… upekkhāsahagataṁ ñāṇavippayuttaṁ …pe… upekkhāsahagataṁ ñāṇavippayuttaṁ sasaṅkhārena surāmerayamajjapamādaṭṭhānā viramantassa, yā tasmiṁ samaye surāmerayamajjapamādaṭṭhānā ārati virati paṭivirati veramaṇī akiriyā akaraṇaṁ anajjhāpatti velāanatikkamo setughāto— idaṁ vuccati “surāmerayamajjapamādaṭṭhānā veramaṇī sikkhāpadaṁ”. Avasesā dhammā veramaṇiyā sampayuttā.
 Therein what is the precept that is abstaining from taking that which is not given.* The precept that is abstaining from sexual misconduct.* The precept that is abstaining from | false speech.* The precept that is abstaining from intoxicating beers, wines and spirits causing heedlessness? At the time when, in one abstaining from intoxicating beers, wines and spirits causing heedlessness, good consciousness characteristic of the plane of desire arises, accompanied by mental pleasure, associated with knowledge; that which at that time 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 intoxicating beers, wines and spirits causing heedlessness. This is called the precept that is abstaining from intoxicating beers, wines and spirits causing heedlessness. (As also are) The remaining states associated with the abstention.
Tattha katamaṁ surāmerayamajjapamādaṭṭhānā veramaṇī sikkhāpadaṁ? Yasmiṁ samaye kāmāvacaraṁ kusalaṁ cittaṁ uppannaṁ hoti upekkhāsahagataṁ ñāṇavippayuttaṁ sasaṅkhārena surāmerayamajjapamādaṭṭhānā viramantassa, yā tasmiṁ samaye cetanā sañcetanā sañcetayitattaṁ— idaṁ vuccati “surāmerayamajjapamādaṭṭhānā veramaṇī sikkhāpadaṁ”. Avasesā dhammā cetanāya sampayuttā.
 * The individual precepts should be dealt with in the same manner as the final one.
Tattha katamaṁ surāmerayamajjapamādaṭṭhānā veramaṇī sikkhāpadaṁ? Yasmiṁ samaye kāmāvacaraṁ kusalaṁ cittaṁ uppannaṁ hoti upekkhāsahagataṁ ñāṇavippayuttaṁ sasaṅkhārena surāmerayamajjapamādaṭṭhānā viramantassa, yo tasmiṁ samaye phasso …pe… paggāho avikkhepo— idaṁ vuccati “surāmerayamajjapamādaṭṭhānā veramaṇī sikkhāpadaṁ”.
 Therein what is the precept that is abstaining from intoxicating beers, wines and spirits causing heedlessness? At the time when, in one abstaining from intoxicating beers, wines and spirits causing heedlessness, good consciousness characteristic of the plane of desire arises, accompanied by mental pleasure, associated with knowledge; that which at that time is volition, being volition, state of being volitional. This is called the precept that is abstaining from intoxicating beers, wines and spirits causing heedlessness. (As also are) The remaining states associated with the volition.
Pañca sikkhāpadāni— pāṇātipātā veramaṇī sikkhāpadaṁ, adinnādānā veramaṇī sikkhāpadaṁ, kāmesumicchācārā veramaṇī sikkhāpadaṁ, musāvādā veramaṇī sikkhāpadaṁ, surāmerayamajjapamādaṭṭhānā veramaṇī sikkhāpadaṁ.
 Therein what is the precept that is abstaining from intoxicating beers, wines and spirits causing heedlessness? At the time when, in one abstaining from intoxicating beers, wines and spirits causing heedlessness, good consciousness characteristic of the plane of desire arises, accompanied by mental pleasure, associated with knowledge; that which at that time is contact,* exertion, non-wavering. This is called the precept that is abstaining from intoxicating beers, wines and spirits causing heedlessness.
Tattha katamaṁ pāṇātipātā veramaṇī sikkhāpadaṁ? Yasmiṁ samaye kāmāvacaraṁ kusalaṁ cittaṁ uppannaṁ hoti somanassasahagataṁ ñāṇasampayuttaṁ hīnaṁ … majjhimaṁ … paṇītaṁ … chandādhipateyyaṁ … vīriyādhipateyyaṁ … cittādhipateyyaṁ … vīmaṁsādhipateyyaṁ … chandādhipateyyaṁ hīnaṁ … majjhimaṁ … paṇītaṁ … vīriyādhipateyyaṁ hīnaṁ … majjhimaṁ … paṇītaṁ … cittādhipateyyaṁ hīnaṁ … majjhimaṁ … paṇītaṁ … vīmaṁsādhipateyyaṁ hīnaṁ … majjhimaṁ … paṇītaṁ pāṇātipātā viramantassa, yā tasmiṁ samaye pāṇātipātā ārati virati paṭivirati veramaṇī akiriyā akaraṇaṁ anajjhāpatti velāanatikkamo setughāto— idaṁ vuccati “pāṇātipātā veramaṇī sikkhāpadaṁ”. Avasesā dhammā veramaṇiyā sampayuttā.
 * See Dhammasaṅgaṇī paragraph 1.
Tattha katamaṁ pāṇātipātā veramaṇī sikkhāpadaṁ? Yasmiṁ samaye kāmāvacaraṁ kusalaṁ cittaṁ uppannaṁ hoti somanassasahagataṁ ñāṇasampayuttaṁ hīnaṁ … majjhimaṁ … paṇītaṁ … chandādhipateyyaṁ … vīriyādhipateyyaṁ … cittādhipateyyaṁ … vīmaṁsādhipateyyaṁ … chandādhipateyyaṁ hīnaṁ … majjhimaṁ … paṇītaṁ … vīriyādhipateyyaṁ hīnaṁ … majjhimaṁ … paṇītaṁ … cittādhipateyyaṁ hīnaṁ … majjhimaṁ … paṇītaṁ … vīmaṁsādhipateyyaṁ hīnaṁ … majjhimaṁ … paṇītaṁ pāṇātipātā viramantassa, yā tasmiṁ samaye cetanā sañcetanā sañcetayitattaṁ— idaṁ vuccati “pāṇātipātā veramaṇī sikkhāpadaṁ”. Avasesā dhammā cetanāya sampayuttā.
 Therein what is the precept that is abstaining from intoxicating beers, wines and spirits causing heedlessness? At the time when, in one abstaining from intoxicating beers, wines and spirits causing heedlessness, good consciousness characteristic of the plane of desire arises, accompanied by mental pleasure, associated with knowledge, with instigation.* Accompanied by mental | pleasure, not associated with knowledge.* Accompanied by mental pleasure, not associated with knowledge, with instigation.* Accompanied by indifference, associated with knowledge.* Accompanied by indifference, associated with knowledge, with instigation.* Accompanied by indifference, not associated with knowledge.* Accompanied by indifference, not associated with knowledge, with instigation; that which at that time 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 intoxicating beers, wines and spirits causing heedlessness. This is called the precept that is abstaining from intoxicating beers, wines and spirits causing heedlessness. (As also are) The remaining states associated with the abstention.
Tattha katamaṁ pāṇātipātā veramaṇī sikkhāpadaṁ? Yasmiṁ samaye kāmāvacaraṁ kusalaṁ cittaṁ uppannaṁ hoti somanassasahagataṁ ñāṇasampayuttaṁ hīnaṁ … majjhimaṁ … paṇītaṁ … chandādhipateyyaṁ … vīriyādhipateyyaṁ … cittādhipateyyaṁ … vīmaṁsādhipateyyaṁ … chandādhipateyyaṁ hīnaṁ … majjhimaṁ … paṇītaṁ … vīriyādhipateyyaṁ hīnaṁ … majjhimaṁ … paṇītaṁ … cittādhipateyyaṁ hīnaṁ … majjhimaṁ … paṇītaṁ … vīmaṁsādhipateyyaṁ hīnaṁ … majjhimaṁ … paṇītaṁ pāṇātipātā viramantassa, yo tasmiṁ samaye phasso …pe… paggāho avikkhepo— idaṁ vuccati “pāṇātipātā veramaṇī sikkhāpadaṁ”.
 * Each should be read with the same introductory and completing sections of this paragraph
Tattha katamaṁ pāṇātipātā veramaṇī sikkhāpadaṁ? Yasmiṁ samaye kāmāvacaraṁ kusalaṁ cittaṁ uppannaṁ hoti somanassasahagataṁ ñāṇasampayuttaṁ sasaṅkhārena …pe… somanassasahagataṁ ñāṇavippayuttaṁ …pe… somanassasahagataṁ ñāṇavippayuttaṁ sasaṅkhārena …pe… upekkhāsahagataṁ ñāṇasampayuttaṁ …pe… upekkhāsahagataṁ ñāṇasampayuttaṁ sasaṅkhārena …pe… upekkhāsahagataṁ ñāṇavippayuttaṁ …pe… upekkhāsahagataṁ ñāṇavippayuttaṁ sasaṅkhārena hīnaṁ … majjhimaṁ … paṇītaṁ … chandādhipateyyaṁ … vīriyādhipateyyaṁ … cittādhipateyyaṁ … chandādhipateyyaṁ hīnaṁ … majjhimaṁ … paṇītaṁ … vīriyādhipateyyaṁ hīnaṁ … majjhimaṁ … paṇītaṁ … cittādhipateyyaṁ hīnaṁ … majjhimaṁ … paṇītaṁ pāṇātipātā viramantassa, yā tasmiṁ samaye pāṇātipātā ārati virati paṭivirati veramaṇī akiriyā akaraṇaṁ anajjhāpatti velāanatikkamo setughāto— idaṁ vuccati “pāṇātipātā veramaṇī sikkhāpadaṁ”. Avasesā dhammā veramaṇiyā sampayuttā …pe… avasesā dhammā cetanāya sampayuttā …pe… phasso …pe… paggāho avikkhepo— idaṁ vuccati “pāṇātipātā veramaṇī sikkhāpadaṁ”.
 Therein what is the precept that is abstaining from intoxicating beers, wines and spirits causing heedlessness? At the time when, in one abstaining from intoxicating beers, wines and spirits causing heedlessness, good consciousness characteristic of the plane of desire arises, accompanied by indifference, not associated with knowledge, with instigation; that which at that time is volition, being volitional, state of being volitional. This is called the precept that is abstaining from intoxicating beers, wines and spirits causing heedlessness. (As also are) The remaining states associated with the volition.
Tattha katamaṁ adinnādānā veramaṇī sikkhāpadaṁ …pe… kāmesumicchācārā veramaṇī sikkhāpadaṁ …pe… musāvādā veramaṇī sikkhāpadaṁ …pe… surāmerayamajjapamādaṭṭhānā veramaṇī sikkhāpadaṁ? Yasmiṁ samaye kāmāvacaraṁ kusalaṁ cittaṁ uppannaṁ hoti somanassasahagataṁ ñāṇasampayuttaṁ hīnaṁ … majjhimaṁ … paṇītaṁ … chandādhipateyyaṁ … vīriyādhipateyyaṁ … cittādhipateyyaṁ … vīmaṁsādhipateyyaṁ … chandādhipateyyaṁ hīnaṁ … majjhimaṁ … paṇītaṁ … vīriyādhipateyyaṁ hīnaṁ … majjhimaṁ … paṇītaṁ … cittādhipateyyaṁ hīnaṁ … majjhimaṁ … paṇītaṁ … vīmaṁsādhipateyyaṁ hīnaṁ … majjhimaṁ … paṇītaṁ surāmerayamajjapamādaṭṭhānā viramantassa, yā tasmiṁ samaye surāmerayamajjapamādaṭṭhānā ārati virati paṭivirati veramaṇī akiriyā akaraṇaṁ anajjhāpatti velāanatikkamo setughāto— idaṁ vuccati “surāmerayamajjapamādaṭṭhānā veramaṇī sikkhāpadaṁ”. Avasesā dhammā veramaṇiyā sampayuttā …pe… avasesā dhammā cetanāya sampayuttā …pe… phasso …pe… paggāho avikkhepo— idaṁ vuccati “surāmerayamajjapamādaṭṭhānā veramaṇī sikkhāpadaṁ”.
 Therein what is the precept that is abstaining from intoxicating beers, wines and spirits causing heedlessness? At the time when, in one abstaining from intoxicating beers, wines and spirits causing heedlessness, good consciousness characteristic of the plane of desire arises, accompanied by indifference, not associated with knowledge, with instigation; that which at that time is contact,* exertion, non-wavering. This is called the precept that is abstaining from intoxicating beers, wines and spirits causing heedlessness.
Tattha katamaṁ surāmerayamajjapamādaṭṭhānā veramaṇī sikkhāpadaṁ? Yasmiṁ samaye kāmāvacaraṁ kusalaṁ cittaṁ uppannaṁ hoti somanassasahagataṁ ñāṇasampayuttaṁ sasaṅkhārena …pe… somanassasahagataṁ ñāṇavippayuttaṁ …pe… somanassasahagataṁ ñāṇavippayuttaṁ sasaṅkhārena …pe… upekkhāsahagataṁ ñāṇasampayuttaṁ …pe… upekkhāsahagataṁ ñāṇasampayuttaṁ sasaṅkhārena …pe… upekkhāsahagataṁ ñāṇavippayuttaṁ …pe… upekkhāsahagataṁ ñāṇavippayuttaṁ sasaṅkhārena hīnaṁ … majjhimaṁ … paṇītaṁ … chandādhipateyyaṁ … vīriyādhipateyyaṁ … cittādhipateyyaṁ … chandādhipateyyaṁ hīnaṁ … majjhimaṁ … paṇītaṁ … vīriyādhipateyyaṁ hīnaṁ … majjhimaṁ … paṇītaṁ … cittādhipateyyaṁ hīnaṁ … majjhimaṁ paṇītaṁ surāmerayamajjapamādaṭṭhānā viramantassa, yā tasmiṁ samaye surāmerayamajjapamādaṭṭhānā ārati virati paṭivirati veramaṇī akiriyā akaraṇaṁ anajjhāpatti velāanatikkamo setughāto— idaṁ vuccati “surāmerayamajjapamādaṭṭhānā veramaṇī sikkhāpadaṁ”. Avasesā dhammā veramaṇiyā sampayuttā …pe… avasesā dhammā cetanāya sampayuttā …pe… phasso …pe… paggāho avikkhepo— idaṁ vuccati “surāmerayamajjapamādaṭṭhānā veramaṇī sikkhāpadaṁ”.
 * See Dhammasaṅgaṇī paragraph 1.
Katame dhammā sikkhā? Yasmiṁ samaye kāmāvacaraṁ kusalaṁ cittaṁ uppannaṁ hoti somanassasahagataṁ ñāṇasampayuttaṁ rūpārammaṇaṁ vā …pe… dhammārammaṇaṁ vā yaṁ yaṁ vā panārabbha, tasmiṁ samaye phasso hoti …pe… avikkhepo hoti. Ime dhammā sikkhā.
 The five precepts are: The precept that is abstaining from killing beings; the precept that is abstaining from taking that which is not given; the precept that is abstaining from sexual misconduct; | the precept that is abstaining from false speech; the precept that is abstaining from intoxicating beers, wines and spirits causing heedlessness.
Katame dhammā sikkhā? Yasmiṁ samaye kāmāvacaraṁ kusalaṁ cittaṁ uppannaṁ hoti somanassasahagataṁ ñāṇasampayuttaṁ sasaṅkhārena …pe… somanassasahagataṁ ñāṇavippayuttaṁ …pe… somanassasahagataṁ ñāṇavippayuttaṁ sasaṅkhārena …pe… upekkhāsahagataṁ ñāṇasampayuttaṁ …pe… upekkhāsahagataṁ ñāṇasampayuttaṁ sasaṅkhārena …pe… upekkhāsahagataṁ ñāṇavippayuttaṁ …pe… upekkhāsahagataṁ ñāṇavippayuttaṁ sasaṅkhārena rūpārammaṇaṁ vā …pe… dhammārammaṇaṁ vā yaṁ yaṁ vā panārabbha, tasmiṁ samaye phasso hoti …pe… avikkhepo hoti. Ime dhammā sikkhā.
 Therein what is the precept that is abstaining from killing beings? At the time when, in one abstaining from killing beings, good consciousness characteristic of the plane of desire arises, accompanied by mental pleasure, associated with knowledge, inferior, intermediate (or) superior; having wish dominant; having energy dominant; having consciousness dominant; having reason dominant; having wish dominant, inferior, intermediate (or) superior; having energy dominant, inferior, intermediate (or) superior; having consciousness dominant, inferior, intermediate (or) superior; having reason dominant, inferior, intermediate (or) superior; that which at that time 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 killing beings. This is called the precept that is abstaining from killing beings. (As also are) The remaining states associated with the abstention.
Katame dhammā sikkhā? Yasmiṁ samaye rūpūpapattiyā maggaṁ bhāveti …pe… arūpūpapattiyā maggaṁ bhāveti …pe… lokuttaraṁ jhānaṁ bhāveti niyyānikaṁ apacayagāmiṁ diṭṭhigatānaṁ pahānāya paṭhamāya bhūmiyā pattiyā vivicceva kāmehi …pe… paṭhamaṁ jhānaṁ upasampajja viharati dukkhapaṭipadaṁ dandhābhiññaṁ, tasmiṁ samaye phasso hoti …pe… avikkhepo hoti. Ime dhammā sikkhā.
 Therein what is the precept that is abstaining from killing beings? At the time when, in one abstaining from killing beings, good consciousness characteristic of the plane of desire arises, accompanied by mental pleasure, associated with knowledge, inferior, intermediate (or) superior; having wish dominant; having energy dominant; having consciousness dominant; having reason dominant; having wish dominant, inferior, intermediate (or) superior; having energy dominant, inferior, intermediate (or) superior; having consciousness dominant, inferior, intermediate (or) superior; having reason dominant, inferior, intermediate (or) superior; that which at that time is volition, being volitional, state of being volitional. This is called the precept that is abstaining from killing beings. (As also are) The remaining states associated with the volition.
Abhidhammabhājanīyaṁ.
 Therein what is the precept that is abstaining from killing beings? At the time when, in one abstaining from killing beings, good consciousness characteristic of the plane of desire arises, accompanied by mental pleasure, associated with knowledge, inferior, intermediate (or) superior; having wish dominant; having energy dominant; having consciousness dominant; having reason | dominant; having wish dominant, inferior, intermediate (or) superior; having energy dominant, inferior, intermediate (or) superior; having consciousness dominant, inferior, intermediate (or) superior; having reason dominant, inferior, intermediate (or) superior; that which at that time is contact,* exertion, non-wavering. This is called the precept that is abstaining from killing beings.
* See Dhammasaṅgaṇī paragraph 1.
Therein what is the precept that is abstaining from killing beings? At the time when, in one abstaining from killing beings, good consciousness characteristic of the plane of desire arises, accompanied by mental pleasure, associated with knowledge, with instigation.* Accompanied by mental pleasure, not associated with knowledge.* Accompanied by mental pleasure, not associated with knowledge, with instigation.* Accompanied by indifference, associated with knowledge.* Accompanied by indifference, associated with knowledge, with instigation.* Accompanied by indifference, not associated with knowledge.* Accompanied by indifference, not associated with knowledge, with instigation, inferior, intermediate (or) superior; having wish dominant; having energy dominant; having consciousness dominant; having wish dominant, inferior, intermediate (or) superior; having energy dominant, inferior, intermediate (or) superior; having consciousness dominant, inferior, intermediate (or) superior; that which at that time 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 killing beings. This is called the precept that is abstaining from killing beings. (As also are) The remaining states associated with the abstention.*2 (As also are) The remaining states associated with the volition.*3 Contact,*4 exertion, non-wavering. This is called the precept that is abstaining from killing beings.
* Each should be read with the same introductory and appropriate completing sections of this paragraph
*2 This whole paragraph is repeated but with the ending for volition.
*3 This whole paragraph is repeated but with the ending for contact, etc.
*4 See Dhammasaṅgaṇī paragraph 1.
Therein what is the precept that is abstaining from taking that which is not given?* The precept that is abstaining from | sexual misconduct.* The precept that is abstaining from false speech.* The precept that is abstaining from intoxicating beers, wines and spirits causing heedlessness? At the time when, in one abstaining from intoxicating beers, wines and spirits causing heedlessness, good consciousness characteristic of the plane of desire arises, accompanied by mental pleasure, associated with knowledge, inferior, intermediate (or) superior; having wish dominant; having energy dominant; having consciousness dominant; having reason dominant; having wish dominant, inferior, intermediate (or) superior; having energy dominant, inferior, intermediate (or) superior; having consciousness dominant, inferior, intermediate (or) superior; having reason dominant, inferior, intermediate (or) superior; that which at that time 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 intoxicating beers, wines and spirits causing heedlessness. This is called the precept that is abstaining from beers, wines and spirits causing heedlessness. (As also are) The remaining states associated with the abstention.*2 (As also are) The remaining states associated with the volition.*3 Contact,*4 exertion, non-wavering. This is called the precept that is abstaining from intoxicating beers, wines and spirits causing heedlessness.
* The individual precepts should be dealt with in the same manner as the final one.
*2 This whole paragraph is repeated but with the ending for volition.
*3 This whole paragraph is repeated but with the ending for contact, etc.
*4 See Dhammasaṅgaṇī paragraph 1.
Therein what is the precept that is abstaining from intoxicating beers, wines and spirits causing heedlessness? At the time when, in one abstaining from intoxicating beers, wines and spirits causing heedlessness, good consciousness characteristic of the plane of desire arises, accompanied by mental pleasure, associated with knowledge, with instigation.* Accompanied by mental pleasure, not associated with knowledge.* Accompanied by mental pleasure, not associated with knowledge, with instigation.* Accompanied by indifference, associated with knowledge.* Accompanied by indifference, associated with knowledge, with instigation.* Accompanied by indifference, not associated with | knowledge.* Accompanied by indifference, not associated with knowledge, with instigation, inferior, intermediate (or) superior; having wish dominant; having energy dominant; having consciousness dominant; having wish dominant, inferior, intermediate (or) superior; having energy dominant, inferior, intermediate (or) superior; having consciousness dominant, inferior, intermediate (or) superior; that which at that time 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 intoxicating beers, wines and spirits causing heedlessness. This is called the precept that is abstaining from intoxicating beers, wines and spirits causing heedlessness. (As also are) The remaining states associated with the abstention.*2 (As also are) The remaining states associated with the volition.*3 Contact,*4 exertion, non-wavering. This is called the precept that is abstaining from intoxicating beers, wines and spirits causing heedlessness.
* Each should be read with the same introductory and appropriate completing sections of this paragraph
*2 This whole paragraph is repeated but with the ending for volition.
*3 This whole paragraph is repeated but with the ending for contact, etc.
*4 See Dhammasaṅgaṇī paragraph 1.
What states are preceptive? At the time when good consciousness characteristic of the plane of desire arises, accompanied by mental pleasure, associated with knowledge, having visible object,* ideational object or is concerned with whatever (object); at that time there is contact,*2 there is non-wavering. These states are preceptive.
* Intermediate sense objects.
*2 See Dhammasaṅgaṇī paragraph 1.
What states are preceptive? At the time when good consciousness characteristic of the plane of desire arises, accompanied by mental pleasure, associated with knowledge, with instigation.* Accompanied by mental pleasure, not associated with knowledge.* Accompanied by mental pleasure, not associated with knowledge, with instigation.* Accompanied by indifference, associated with knowledge.* Accompanied by indifference, associated with knowledge, with instigation.* Accompanied by indifference, not associated with knowledge.* Accompanied by indifference, not associated with knowledge, with instigation, having | visible object,*2 ideational object or is concerned with whatever (object); at that time there is contact,*3 there is non-wavering. These states are preceptive.
* Each should be read with the same introductory and appropriate completing sections of this paragraph
*2 Intermediate sense objects.
*3 See Dhammasaṅgaṇī paragraph 1.
What states are preceptive? At the time when he develops the path for rebirth in the plane of form.* Develops the path for rebirth in the formless plane.*2 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,*3 attains and dwells in the first jhāna that is hard practice and knowledge slowly acquired; at that time there is contact,*4 there is non-wavering. These states are preceptive.
* See appropriate sections of paragraph 624.
*2 See appropriate sections of paragraph 626.
*3 See paragraph 205.
*4 See Dhammasaṅgaṇī paragraph 277.
(Here Ends) Analysis According to Abhidhamma

14.3 – interrogation


2. Pañhāpucchaka
 2. Interrogation
Pañca sikkhāpadāni— pāṇātipātā veramaṇī sikkhāpadaṁ, adinnādānā veramaṇī sikkhāpadaṁ, kāmesumicchācārā veramaṇī sikkhāpadaṁ, musāvādā veramaṇī sikkhāpadaṁ, surāmerayamajjapamādaṭṭhānā veramaṇī sikkhāpadaṁ.
 The five precepts are: The precept that is abstaining from killing beings; the precept that is abstaining from taking that which is not given; the precept that is abstaining from sexual misconduct; the precept that is abstaining from false speech; the precept that is abstaining from intoxicating beers, wines and spirits causing heedlessness.
Pañcannaṁ sikkhāpadānaṁ kati kusalā, kati akusalā, kati abyākatā …pe… kati saraṇā, kati araṇā?
 Of the five precepts how many are good; how many bad; how many neither-good-nor-bad.* How many with cause of bewailing; how many without cause of bewailing?
* Remaining appropriate triplets and couplets.
2.1. Tika
 1. The Triplets
Kusalāyeva.
 (The five precepts) Are only good. Sometimes are associated with pleasant feeling; sometimes are associated with neither-| painful-nor-pleasant feeling. Are productive of resultants. Are not grasped (by craving and false view), are objects of the attachments. Are not corrupt, are objects of the corruptions. Are accompanied by directed-thought, accompanied by evaluation. Sometimes are accompanied by zest; sometimes are accompanied by pleasure; sometimes are accompanied by indifference.
Siyā sukhāya vedanāya sampayuttā, siyā adukkhamasukhāya vedanāya sampayuttā.
 (The five precepts) Are not to be abandoned either by the first path or by the subsequent paths. Have no roots to be abandoned either by the first path or by the subsequent paths. Are cumulative (of continuing rebirth and death). Are neither of the seven supramundane stages nor of the final supramundane stage. Are low. Have low objects. Are intermediate. Are of no fixed (resultant time). Should not be said to have either, path as their object; path as their cause or path as their dominating factor. Sometimes are risen; sometimes are not risen; should not be said to be, bound to arise. Sometimes are past; sometimes are future; sometimes are present. Have present objects. Sometimes are internal; sometimes are external; sometimes are both internal and external. Have external objects. Are not visible, are not impingent.
Vipākadhammadhammā.
Anupādinnupādāniyā.
Asaṅkiliṭṭhasaṅkilesikā.
Savitakkasavicārā.
Siyā pītisahagatā, siyā sukhasahagatā, siyā upekkhāsahagatā.
Neva dassanena na bhāvanāya pahātabbā.
Neva dassanena na bhāvanāya pahātabbahetukā.
Ācayagāmino.
Nevasekkhanāsekkhā.
Parittā.
Parittārammaṇā.
Majjhimā.
Aniyatā.
Na vattabbā maggārammaṇātipi, maggahetukātipi, maggādhipatinotipi.
Siyā uppannā, siyā anuppannā, na vattabbā uppādinoti.
Siyā atītā, siyā anāgatā, siyā paccuppannā.
Paccuppannārammaṇā.
Siyā ajjhattā, siyā bahiddhā, siyā ajjhattabahiddhā.
Bahiddhārammaṇā.
Anidassanaappaṭighā.

The Couplets 2.2. 2.2 Duka


2.2. 2.2 Duka
 2. The Couplets
2.2.1. Hetugocchaka
 (The five precepts) Are not roots. Are accompanied by roots. Are associated with roots. Should not be said to be, roots also accompanied by roots; (they) are accompanied by roots but are not roots. Should not be said to be, roots also associated with roots; (they) are associated with roots but are not roots. Are not roots, are accompanied by roots. Are with cause. Are conditioned. Are not visible. Are not impingent. Are not material. Are mundane. Are cognizable by one way; are not cognizable by another way.
Na hetū sahetukā, hetusampayuttā. Na vattabbā “hetū ceva sahetukā cā”ti, sahetukā ceva na ca hetū, na vattabbā “hetū ceva hetusampayuttā cā”ti, hetusampayuttā ceva na ca hetū, na hetusahetukā.
(The five precepts) Are not defilements. Are objects of the defilements. Are not associated with the defilements. Should not be said to be, defilements also objects of the defilements; (they) are objects of the defilements but are not defilements. Should not be said to be, defilements also associated with the defilements or associated with the defilements but are not defilements. Are not associated with the defilements, are objects of the defilements. Are not fetters.* Are not ties.* Are not floods.* Are not bonds.* Are not hindrances.* Are not perversions.* Have objects. Are not consciousness. Are mental concomitants. Are associated | with consciousness. Are conjoined with consciousness. Are generated by consciousness. Are co-existent with consciousness. Accompany consciousness. Are conjoined with, generated by consciousness. Are conjoined with, generated by, co-existent with consciousness. Are conjoined with, generated by, accompany consciousness. Are external. Are not derived. Are not grasped. Are not attachments.* Are not corruptions.*
2.2.2. Cūḷantaraduka
Sappaccayā, saṅkhatā, anidassanā, appaṭighā, arūpā, lokiyā, kenaci viññeyyā, kenaci na viññeyyā.
 * Complete as for defilements in this paragraph
2.2.3. Āsavagocchaka
 (The five precepts) Are not to be abandoned by the first path. Are not to be abandoned by the subsequent paths. Have no roots to be abandoned by the first path. Have no roots to be abandoned by the subsequent paths. Are accompanied by directed-thought. Are accompanied by evaluation. Sometimes are with zest; sometimes are without zest. Sometimes are accompanied by zest; sometimes are not accompanied by zest. Sometimes are accompanied by pleasure; sometimes are not accompanied by pleasure. Sometimes are accompanied by indifference; sometimes are not accompanied by indifference. Are characteristic of the plane of desire. Are not characteristic of the plane of form. Are not characteristic of the formless plane. Are included (i.e. are mundane). Do not tend to release. Are of no fixed (resultant time). Are surpassable. Are without cause of bewailing.
No āsavā, sāsavā, āsavavippayuttā, na vattabbā “āsavā ceva sāsavā cā”ti, sāsavā ceva no ca āsavā, na vattabbā “āsavā ceva āsavasampayuttā cā”tipi, “āsavasampayuttā ceva no ca āsavā”tipi. Āsavavippayuttā sāsavā.
(Here Ends) Interrogation
14.2.2.4. Saṁyojanagocchakādi
No saṁyojanā …pe… no ganthā …pe… no oghā …pe… no yogā …pe… no nīvaraṇā …pe… no parāmāsā …pe….
 Analysis of the Precepts is Ended
2.2.10. Mahantaraduka
Sārammaṇā, no cittā, cetasikā, cittasampayuttā, cittasaṁsaṭṭhā, cittasamuṭṭhānā, cittasahabhuno, cittānuparivattino, cittasaṁsaṭṭhasamuṭṭhānā, cittasaṁsaṭṭhasamuṭṭhānasahabhuno, cittasaṁsaṭṭhasamuṭṭhānānuparivattino, bāhirā, no upādā, anupādinnā.
14.2.2.11. Upādānagocchakādi
No upādānā …pe… no kilesā …pe… na dassanena pahātabbā, na bhāvanāya pahātabbā, na dassanena pahātabbahetukā, na bhāvanāya pahātabbahetukā, savitakkā, savicārā, siyā sappītikā, siyā appītikā, siyā pītisahagatā, siyā na pītisahagatā, siyā sukhasahagatā, siyā na sukhasahagatā, siyā upekkhāsahagatā, siyā na upekkhāsahagatā, kāmāvacarā, na rūpāvacarā, na arūpāvacarā, pariyāpannā, aniyyānikā, aniyatā, sauttarā, araṇāti.
Pañhāpucchakaṁ.

15 – Paṭi-sam-bhidā-vibhaṅga: discrimination-analysis


Vibhaṅga
 he Book of Analysis
Paṭisambhidāvibhaṅga
 15. Analysis of Analytic Insight

15.1 - Analysis According To The Discourses


Suttantabhājanīya
 1. Analysis According to the Discourses
1. Saṅgahavāra
 1. Summary Section
Catasso paṭisambhidā— atthapaṭisambhidā, dhammapaṭisambhidā, niruttipaṭisambhidā, paṭibhānapaṭisambhidā. Atthe ñāṇaṁ atthapaṭisambhidā, dhamme ñāṇaṁ dhammapaṭisambhidā, tatra dhammaniruttābhilāpe ñāṇaṁ niruttipaṭisambhidā, ñāṇesu ñāṇaṁ paṭibhānapaṭisambhidā. Ayaṁ saṅgahavāro.
 The four analytic insights are: The analytic insight of consequence, analytic insight of origin, analytic insight of philology, analytic insight of knowledge. Knowledge of consequence is analytic insight of consequence; knowledge of origin is analytic insight of origin; knowledge of the actual philological definition of these (i.e., 1 & 2) is analytic insight of philology; knowledge of (these) knowledges is analytic insight of knowledge. This is summary section.
2. Saccavāra
 2. Truth Section
Catasso paṭisambhidā— atthapaṭisambhidā, dhammapaṭisambhidā, niruttipaṭisambhidā, paṭibhānapaṭisambhidā. Dukkhe ñāṇaṁ atthapaṭisambhidā, dukkhasamudaye ñāṇaṁ dhammapaṭisambhidā, dukkhanirodhe ñāṇaṁ atthapaṭisambhidā, dukkhanirodhagāminiyā paṭipadāya ñāṇaṁ dhammapaṭisambhidā, tatra dhammaniruttābhilāpe ñāṇaṁ niruttipaṭisambhidā, ñāṇesu ñāṇaṁ paṭibhānapaṭisambhidā. Ayaṁ saccavāro.
 The four analytic insights are: The analytic insight of consequence, analytic insight of origin, analytic insight of philology, analytic insight of knowledge. Knowledge of suffering is analytic insight of consequence; knowledge of the cause of suffering is analytic insight of origin; knowledge of the cessation of suffering is analytic insight of consequence; knowledge of the way leading to the cessation of suffering is analytic insight of origin; knowledge of the actual philological definition of these is analytic insight of philology; knowledge of (these) knowledges is analytic insight of knowledge. This is truth section.
3. Hetuvāra
 3. Cause Section
Catasso paṭisambhidā— atthapaṭisambhidā, dhammapaṭisambhidā niruttipaṭisambhidā, paṭibhānapaṭisambhidā. Hetumhi ñāṇaṁ dhammapaṭisambhidā, hetuphale ñāṇaṁ atthapaṭisambhidā, tatra dhammaniruttābhilāpe ñāṇaṁ niruttipaṭisambhidā, ñāṇesu ñāṇaṁ paṭibhānapaṭisambhidā. Ayaṁ hetuvāro.
 The four analytic insights are: The analytic insight of consequence, analytic insight of origin, analytic insight of philology, analytic insight of knowledge. Knowledge of cause is analytic insight of origin; knowledge of the effect of cause is analytic insight of consequence; knowledge of the actual philological definition of | these is analytic insight of philology; knowledge of (these) knowledges is analytic insight of knowledge. This is cause section.
4. Dhammavāra
 4. States (Mind & Matter) Section
Catasso paṭisambhidā— atthapaṭisambhidā, dhammapaṭisambhidā, niruttipaṭisambhidā, paṭibhānapaṭisambhidā. Ye dhammā jātā bhūtā sañjātā nibbattā abhinibbattā pātubhūtā, imesu dhammesu ñāṇaṁ atthapaṭisambhidā; yamhā dhammā te dhammā jātā bhūtā sañjātā nibbattā abhinibbattā pātubhūtā, tesu dhammesu ñāṇaṁ dhammapaṭisambhidā, tatra dhammaniruttābhilāpe ñāṇaṁ niruttipaṭisambhidā, ñāṇesu ñāṇaṁ paṭibhānapaṭisambhidā. Ayaṁ dhammavāro.
 The four analytic insights are: The analytic insight of consequence, analytic insight of origin, analytic insight of philology, analytic insight of knowledge. States which are born, become, begotten, existent, fully existent, apparent; knowledge of these states is analytic insight of consequence; states from which these states are born, become, begotten, existent, fully existent, apparent; knowledge of those states is analytic insight of origin; knowledge of the actual philological definition of these is analytic insight of philology; knowledge of (these) knowledges is analytic insight of knowledge. This is states section.
5. Paṭiccasamuppādavāra
 5. Dependent Origination Section
Catasso paṭisambhidā— atthapaṭisambhidā, dhammapaṭisambhidā, niruttipaṭisambhidā, paṭibhānapaṭisambhidā. Jarāmaraṇe ñāṇaṁ atthapaṭisambhidā, jarāmaraṇasamudaye ñāṇaṁ dhammapaṭisambhidā, jarāmaraṇanirodhe ñāṇaṁ atthapaṭisambhidā, jarāmaraṇanirodhagāminiyā paṭipadāya ñāṇaṁ dhammapaṭisambhidā, tatra dhammaniruttābhilāpe ñāṇaṁ niruttipaṭisambhidā, ñāṇesu ñāṇaṁ paṭibhānapaṭisambhidā.
 The four analytic insights are: The analytic insight of consequence, analytic insight of origin, analytic insight of philology, analytic insight of knowledge. Knowledge of ageing and death is analytic insight of consequence; knowledge of the cause of ageing and death is analytic insight of origin; knowledge of the cessation of ageing and death is analytic insight of consequence; knowledge of the way leading to the cessation of ageing and death is analytic insight of origin; knowledge of the actual philological definition of these is analytic insight of philology; knowledge of (these) knowledges is analytic insight of knowledge.
Catasso paṭisambhidā— atthapaṭisambhidā, dhammapaṭisambhidā, niruttipaṭisambhidā, paṭibhānapaṭisambhidā. Jātiyā ñāṇaṁ …pe… bhave ñāṇaṁ …pe… upādāne ñāṇaṁ …pe… taṇhāya ñāṇaṁ …pe… vedanāya ñāṇaṁ …pe… phasse ñāṇaṁ …pe… saḷāyatane ñāṇaṁ …pe… nāmarūpe ñāṇaṁ …pe… viññāṇe ñāṇaṁ …pe… saṅkhāresu ñāṇaṁ atthapaṭisambhidā, saṅkhārasamudaye ñāṇaṁ dhammapaṭisambhidā, saṅkhāranirodhe ñāṇaṁ atthapaṭisambhidā, saṅkhāranirodhagāminiyā paṭipadāya ñāṇaṁ dhammapaṭisambhidā, tatra dhammaniruttābhilāpe ñāṇaṁ niruttipaṭisambhidā, ñāṇesu ñāṇaṁ paṭibhānapaṭisambhidā. Ayaṁ paṭiccasamuppādavāro.
 The four analytic insights are: The analytic insight of consequence, analytic insight of origin, analytic insight of philology, analytic insight of knowledge. Knowledge of birth.* Knowledge of becoming.* Knowledge of attachment.* Knowledge of craving.* Knowledge of feeling.* Knowledge of contact.* Knowledge of the six bases.* Knowledge of mind and matter.* Knowledge of consciousness.* Knowledge of activities is analytic insight of consequence; knowledge of the cause of activities is analytic insight of origin; knowledge of the cessation of activities is analytic insight of consequence; knowledge of the way leading to the cessation of activities is analytic insight of origin; knowledge of | the actual philological definition of these is analytic insight of philology; knowledge of (these) knowledges is analytic insight of knowledge. This is dependent origination section.
6. Pariyattivāra
 * Complete each as for activities.
Catasso paṭisambhidā— atthapaṭisambhidā, dhammapaṭisambhidā, niruttipaṭisambhidā, paṭibhānapaṭisambhidā.
6. Doctrine Section
Tattha katamā dhammapaṭisambhidā? Idha bhikkhu dhammaṁ jānāti— suttaṁ geyyaṁ veyyākaraṇaṁ gāthaṁ udānaṁ itivuttakaṁ jātakaṁ abbhutadhammaṁ vedallaṁ. Ayaṁ vuccati “dhammapaṭisambhidā”. So tassa tasseva bhāsitassa atthaṁ jānāti— “ayaṁ imassa bhāsitassa attho, ayaṁ imassa bhāsitassa attho”ti. Ayaṁ vuccati “atthapaṭisambhidā”, tatra dhammaniruttābhilāpe ñāṇaṁ niruttipaṭisambhidā, ñāṇesu ñāṇaṁ paṭibhānapaṭisambhidā. Ayaṁ pariyattivāro.
 The four analytic insights are: The analytic insight of consequence, analytic insight of origin, analytic insight of philology, analytic insight of knowledge.
Suttantabhājanīyaṁ.
 Therein what is analytic insight of origin? Herein a bhikkhu knows the Teaching; discourses in prose; discourses in prose and verse; expositions; verses; verses of joyous utterance; (quotations beginning) “thus it was said …”; birth stories; statements dealing with unique occurrences; miscellanies. This is called analytic insight of origin. He knows the meaning of this and that that is said thus, “this is the meaning of this that is said; this is the meaning of that that is said”. This is called analytic insight of consequence. Knowledge of the actual philological definition of these is analytic insight of philology; knowledge of (these) knowledges is analytic insight of knowledge. This is doctrine section.
(Here Ends) Analysis According to the Discourses

15.2 - Analysis According To Abhidhamma


Abhidhammabhājanīya
 2. Analysis According to Abhidhamma
1. Kusalavāra
 1. Good Section
1.1. Kāmāvacara
 The four analytic insights are: The analytic insight of consequence, analytic insight of origin, analytic insight of philology, analytic insight of knowledge.
Catasso paṭisambhidā— atthapaṭisambhidā, dhammapaṭisambhidā, niruttipaṭisambhidā, paṭibhānapaṭisambhidā.
What states are good? At the time when good consciousness characteristic of the plane of desire arises, accompanied by mental pleasure, associated with knowledge, having visible object,* ideational object or is concerned with whatever (object); at that time there is contact,*2 there is non-wavering. These states are good. Knowledge of these states is analytic insight of origin; knowledge of the resultants of those (states) is analytic insight of consequence; that philology by which those states are designated; | knowledge of the actual philological definition of that (designation) is analytic insight of philology; that knowledge by which he knows those knowledges thus, “these knowledges clarify this meaning”, knowledge of (these) knowledges is analytic insight of knowledge.
Katame dhammā kusalā? Yasmiṁ samaye kāmāvacaraṁ kusalaṁ cittaṁ uppannaṁ hoti somanassasahagataṁ ñāṇasampayuttaṁ rūpārammaṇaṁ vā …pe… dhammārammaṇaṁ vā yaṁ yaṁ vā panārabbha, tasmiṁ samaye phasso hoti …pe… avikkhepo hoti. Ime dhammā kusalā. Imesu dhammesu ñāṇaṁ dhammapaṭisambhidā. Tesaṁ vipāke ñāṇaṁ atthapaṭisambhidā, yāya niruttiyā tesaṁ dhammānaṁ paññatti hoti, tatra dhammaniruttābhilāpe ñāṇaṁ niruttipaṭisambhidā. Yena ñāṇena tāni ñāṇāni jānāti— “imāni ñāṇāni idamatthajotakānī”ti, ñāṇesu ñāṇaṁ paṭibhānapaṭisambhidā.
* Intermediate sense objects.
Catasso paṭisambhidā— atthapaṭisambhidā, dhammapaṭisambhidā, niruttipaṭisambhidā, paṭibhānapaṭisambhidā.
 *2 See Dhammasaṅgaṇī paragraph 1.
Katame dhammā kusalā? Yasmiṁ samaye kāmāvacaraṁ kusalaṁ cittaṁ uppannaṁ hoti somanassasahagataṁ ñāṇasampayuttaṁ sasaṅkhārena …pe… somanassasahagataṁ ñāṇavippayuttaṁ …pe… somanassasahagataṁ ñāṇavippayuttaṁ sasaṅkhārena …pe… upekkhāsahagataṁ ñāṇasampayuttaṁ …pe… upekkhāsahagataṁ ñāṇasampayuttaṁ sasaṅkhārena …pe… upekkhāsahagataṁ ñāṇavippayuttaṁ …pe… upekkhāsahagataṁ ñāṇavippayuttaṁ sasaṅkhārena rūpārammaṇaṁ vā …pe… dhammārammaṇaṁ vā yaṁ yaṁ vā panārabbha, tasmiṁ samaye phasso hoti …pe… avikkhepo hoti. Ime dhammā kusalā. Imesu dhammesu ñāṇaṁ dhammapaṭisambhidā. Tesaṁ vipāke ñāṇaṁ atthapaṭisambhidā. Yāya niruttiyā tesaṁ dhammānaṁ paññatti hoti tatra dhammaniruttābhilāpe ñāṇaṁ niruttipaṭisambhidā. Yena ñāṇena tāni ñāṇāni jānāti— “imāni ñāṇāni idamatthajotakānī”ti, ñāṇesu ñāṇaṁ paṭibhānapaṭisambhidā.
 The four analytic insights are: The analytic insight of consequence, analytic insight of origin, analytic insight of philology, analytic insight of knowledge.
1.2. Rūpāvacara
 What states are good? At the time when good consciousness characteristic of the plane of desire arises, accompanied by mental pleasure, associated with knowledge, with instigation.* Accompanied by mental pleasure, not associated with knowledge.* Accompanied by mental pleasure, not associated with knowledge, with instigation.* Accompanied by indifference, associated with knowledge.* Accompanied by indifference, associated with knowledge, with instigation.* Accompanied by indifference, not associated with knowledge.* Accompanied by indifference, not associated with knowledge, with instigation, having visible object,*2 ideational object or is concerned with whatever (object); at that time there is contact,*3 there is non-wavering. These states are good. Knowledge of these states is analytic insight of origin; knowledge of the resultants of those (states) is analytic insight of consequence; that philology by which those states are designated; knowledge of the actual philological definition of that (designation) is analytic insight of philology; that knowledge by which he knows those knowledges thus, “these knowledges clarify this meaning”, knowledge of (these) knowledges is analytic insight of knowledge.
Catasso paṭisambhidā— atthapaṭisambhidā, dhammapaṭisambhidā, niruttipaṭisambhidā, paṭibhānapaṭisambhidā.
* Each should read with the same introductory and completing sections of this paragraph
Katame dhammā kusalā? Yasmiṁ samaye rūpūpapattiyā maggaṁ bhāveti vivicceva kāmehi …pe… paṭhamaṁ jhānaṁ upasampajja viharati pathavīkasiṇaṁ, tasmiṁ samaye phasso hoti …pe… avikkhepo hoti. Ime dhammā kusalā. Imesu dhammesu ñāṇaṁ dhammapaṭisambhidā. Tesaṁ vipāke ñāṇaṁ atthapaṭisambhidā. Yāya niruttiyā tesaṁ dhammānaṁ paññatti hoti tatra dhammaniruttābhilāpe ñāṇaṁ niruttipaṭisambhidā. Yena ñāṇena tāni ñāṇāni jānāti— “imāni ñāṇāni idamatthajotakānī”ti, ñāṇesu ñāṇaṁ paṭibhānapaṭisambhidā.
 *2 Intermediate sense objects.
*3 See Dhammasaṅgaṇī paragraph 1.
1.3. Arūpāvacara
Catasso paṭisambhidā— atthapaṭisambhidā, dhammapaṭisambhidā, niruttipaṭisambhidā, paṭibhānapaṭisambhidā.
 The four analytic insights are: The analytic insight of consequence, analytic insight of origin, analytic insight of philology, analytic insight of knowledge.
Katame dhammā kusalā? Yasmiṁ samaye arūpūpapattiyā maggaṁ bhāveti sabbaso ākiñcaññāyatanaṁ samatikkamma nevasaññānāsaññāyatanasaññāsahagataṁ sukhassa ca pahānā …pe… catutthaṁ jhānaṁ upasampajja viharati, tasmiṁ samaye phasso hoti …pe… avikkhepo hoti. Ime dhammā kusalā. Imesu dhammesu ñāṇaṁ dhammapaṭisambhidā. Tesaṁ vipāke ñāṇaṁ atthapaṭisambhidā. Yāya niruttiyā tesaṁ dhammānaṁ paññatti hoti tatra dhammaniruttābhilāpe ñāṇaṁ niruttipaṭisambhidā. Yena ñāṇena tāni ñāṇāni jānāti— “imāni ñāṇāni idamatthajotakānī”ti, ñāṇesu ñāṇaṁ paṭibhānapaṭisambhidā.
 What states are good? At the time when he develops the path for rebirth in the plane of form, he, aloof from sense pleasures,* attains and dwells in earth device first jhāna; at that time there is | contact,*2 there is non-wavering. These states are good. Knowledge of these states is analytic insight of origin; knowledge of the resultants of those (states) is analytic insight of consequence; that philology by which those states are designated; knowledge of the actual philological definition of that (designation) is analytic insight of philology; that knowledge by which he knows those knowledges thus, “these knowledges clarify this meaning”, knowledge of (these) knowledges is analytic insight of knowledge.
* See paragraph 205.
1.4. Lokuttara
 *2 See Dhammasaṅgaṇī paragraph 1.
Catasso paṭisambhidā— atthapaṭisambhidā, dhammapaṭisambhidā, niruttipaṭisambhidā, paṭibhānapaṭisambhidā.
The four analytic insights are: The analytic insight of consequence, analytic insight of origin, analytic insight of philology, analytic insight of knowledge.
Katame dhammā kusalā? Yasmiṁ samaye lokuttaraṁ jhānaṁ bhāveti niyyānikaṁ apacayagāmiṁ diṭṭhigatānaṁ pahānāya paṭhamāya bhūmiyā pattiyā vivicceva kāmehi …pe… paṭhamaṁ jhānaṁ upasampajja viharati dukkhapaṭipadaṁ dandhābhiññaṁ, tasmiṁ samaye phasso hoti …pe… avikkhepo hoti. Ime dhammā kusalā. Imesu dhammesu ñāṇaṁ dhammapaṭisambhidā. Tesaṁ vipāke ñāṇaṁ atthapaṭisambhidā. Yāya niruttiyā tesaṁ dhammānaṁ paññatti hoti tatra dhammaniruttābhilāpe ñāṇaṁ niruttipaṭisambhidā. Yena ñāṇena tāni ñāṇāni jānāti— “imāni ñāṇāni idamatthajotakānī”ti, ñāṇesu ñāṇaṁ paṭibhānapaṭisambhidā.
What states are good? At the time when he develops the path for rebirth in the formless plane, he, having wholly passed the state of nothingness, by the abandoning of pleasure,* attains and dwells in the fourth jhāna accompanied by perception of the state that is neither perception nor non-perception; at that time there is contact,*2 there is non-wavering. These states are good. Knowledge of these states is analytic insight of origin; knowledge of the resultants of those (states) is analytic insight of consequence; that philology by which those states are designated; knowledge of the actual philological definition of that (designation) is analytic insight of philology; that knowledge by which he knows those knowledges thus, “these knowledges clarify this meaning”, knowledge of (these) knowledges is analytic insight of knowledge.
2. Akusalavāra
Catasso paṭisambhidā— atthapaṭisambhidā, dhammapaṭisambhidā, niruttipaṭisambhidā, paṭibhānapaṭisambhidā.
 * See paragraph 205.
*2 See Dhammasaṅgaṇī paragraph 1.
Katame dhammā akusalā? Yasmiṁ samaye akusalaṁ cittaṁ uppannaṁ hoti somanassasahagataṁ diṭṭhigatasampayuttaṁ rūpārammaṇaṁ vā …pe… dhammārammaṇaṁ vā yaṁ yaṁ vā panārabbha, tasmiṁ samaye phasso hoti …pe… avikkhepo hoti. Ime dhammā akusalā. Imesu dhammesu ñāṇaṁ dhammapaṭisambhidā. Tesaṁ vipāke ñāṇaṁ atthapaṭisambhidā. Yāya niruttiyā tesaṁ dhammānaṁ paññatti hoti tatra dhammaniruttābhilāpe ñāṇaṁ niruttipaṭisambhidā. Yena ñāṇena tāni ñāṇāni jānāti— “imāni ñāṇāni idamatthajotakānī”ti, ñāṇesu ñāṇaṁ paṭibhānapaṭisambhidā.
The four analytic insights are: The analytic insight of consequence, analytic insight of origin, analytic insight of philology, analytic insight of knowledge.
Catasso paṭisambhidā— atthapaṭisambhidā, dhammapaṭisambhidā, niruttipaṭisambhidā, paṭibhānapaṭisambhidā.
What states are good? At the time when he 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,* attains and dwells in the first jhāna that is hard practice and knowledge slowly acquired; at that time there is contact,*2 there is non-wavering. These states are good. Knowledge of these states is analytic insight of origin; knowledge of the resultants of those (states) is analytic | insight of consequence; that philology by which those states are designated; knowledge of the actual philological definition of that (designation) is analytic insight of philology; that knowledge by which he knows those knowledges thus, “these knowledges clarify this meaning”, knowledge of (these) knowledges is analytic insight of knowledge.
Katame dhammā akusalā? Yasmiṁ samaye akusalaṁ cittaṁ uppannaṁ hoti somanassasahagataṁ diṭṭhigatasampayuttaṁ sasaṅkhārena …pe… somanassasahagataṁ diṭṭhigatavippayuttaṁ …pe… somanassasahagataṁ diṭṭhigatavippayuttaṁ sasaṅkhārena …pe… upekkhāsahagataṁ diṭṭhigatasampayuttaṁ …pe… upekkhāsahagataṁ diṭṭhigatasampayuttaṁ sasaṅkhārena …pe… upekkhāsahagataṁ diṭṭhigatavippayuttaṁ …pe… upekkhāsahagataṁ diṭṭhigatavippayuttaṁ sasaṅkhārena …pe… domanassasahagataṁ paṭighasampayuttaṁ …pe… domanassasahagataṁ paṭighasampayuttaṁ sasaṅkhārena …pe… upekkhāsahagataṁ vicikicchāsampayuttaṁ …pe… upekkhāsahagataṁ uddhaccasampayuttaṁ rūpārammaṇaṁ vā …pe… dhammārammaṇaṁ vā yaṁ yaṁ vā panārabbha, tasmiṁ samaye phasso hoti …pe… avikkhepo hoti. Ime dhammā akusalā. Imesu dhammesu ñāṇaṁ dhammapaṭisambhidā. Tesaṁ vipāke ñāṇaṁ atthapaṭisambhidā. Yāya niruttiyā tesaṁ dhammānaṁ paññatti hoti tatra dhammaniruttābhilāpe ñāṇaṁ niruttipaṭisambhidā. Yena ñāṇena tāni ñāṇāni jānāti— “imāni ñāṇāni idamatthajotakānī”ti, ñāṇesu ñāṇaṁ paṭibhānapaṭisambhidā.
* See paragraph 205.
3. Vipākavāra
 *2 See Dhammasaṅgaṇī paragraph 277.
3.1. Kusalavipāka
3.1.1. Ahetukakusala
 2. Bad Section
Tisso paṭisambhidā— atthapaṭisambhidā, niruttipaṭisambhidā, paṭibhānapaṭisambhidā.
 The four analytic insights are: The analytic insight of consequence, analytic insight of origin, analytic insight of philology, analytic insight of knowledge.
Katame dhammā abyākatā? Yasmiṁ samaye kāmāvacarassa kusalassa kammassa katattā upacitattā vipākaṁ cakkhuviññāṇaṁ uppannaṁ hoti upekkhāsahagataṁ rūpārammaṇaṁ, tasmiṁ samaye phasso hoti, vedanā hoti, saññā hoti, cetanā hoti, cittaṁ hoti, upekkhā hoti, cittassekaggatā hoti, manindriyaṁ hoti, upekkhindriyaṁ hoti, jīvitindriyaṁ hoti, ye vā pana tasmiṁ samaye aññepi atthi paṭiccasamuppannā arūpino dhammā. Ime dhammā abyākatā. Imesu dhammesu ñāṇaṁ atthapaṭisambhidā. Yāya niruttiyā tesaṁ dhammānaṁ paññatti hoti tatra dhammaniruttābhilāpe ñāṇaṁ niruttipaṭisambhidā. Yena ñāṇena tāni ñāṇāni jānāti— “imāni ñāṇāni idamatthajotakānī”ti, ñāṇesu ñāṇaṁ paṭibhānapaṭisambhidā.
 What states are bad? At the time when bad consciousness arises, accompanied by mental pleasure, associated with wrong view, having visible object,* ideational object or is concerned with whatever (object); at that time there is contact,*2 there is non-wavering. These states are bad. Knowledge of these states is analytic insight of origin; knowledge of the resultants of those (states) is analytic insight of consequence; that philology by which those states are designated; knowledge of the actual philological definition of that (designation) is analytic insight of philology; that knowledge by which he knows those knowledges thus, “these knowledges clarify this meaning”, knowledge of (these) knowledges is analytic insight of knowledge.
* Intermediate sense objects.
Tisso paṭisambhidā— atthapaṭisambhidā, niruttipaṭisambhidā, paṭibhānapaṭisambhidā.
 *2 See Dhammasaṅgaṇī paragraph 365.
Katame dhammā abyākatā? Yasmiṁ samaye kāmāvacarassa kusalassa kammassa katattā upacitattā vipākaṁ sotaviññāṇaṁ uppannaṁ hoti upekkhāsahagataṁ saddārammaṇaṁ …pe… ghānaviññāṇaṁ uppannaṁ hoti upekkhāsahagataṁ gandhārammaṇaṁ …pe… jivhāviññāṇaṁ uppannaṁ hoti upekkhāsahagataṁ rasārammaṇaṁ …pe… kāyaviññāṇaṁ uppannaṁ hoti sukhasahagataṁ phoṭṭhabbārammaṇaṁ, tasmiṁ samaye phasso hoti, vedanā hoti, saññā hoti, cetanā hoti, cittaṁ hoti, sukhaṁ hoti, cittassekaggatā hoti, manindriyaṁ hoti, sukhindriyaṁ hoti, jīvitindriyaṁ hoti, ye vā pana tasmiṁ samaye aññepi atthi paṭiccasamuppannā arūpino dhammā. Ime dhammā abyākatā. Imesu dhammesu ñāṇaṁ atthapaṭisambhidā. Yāya niruttiyā tesaṁ dhammānaṁ paññatti hoti tatra dhammaniruttābhilāpe ñāṇaṁ niruttipaṭisambhidā. Yena ñāṇena tāni ñāṇāni jānāti— “imāni ñāṇāni idamatthajotakānī”ti, ñāṇesu ñāṇaṁ paṭibhānapaṭisambhidā.
 The four analytic insights are: The analytic insight of consequence, analytic insight of origin, analytic insight of philology, analytic insight of knowledge.
Tisso paṭisambhidā— atthapaṭisambhidā, niruttipaṭisambhidā, paṭibhānapaṭisambhidā.
 What states are bad? At the time when bad consciousness arises, accompanied by mental pleasure, associated with wrong view, with instigation.* Accompanied by mental pleasure, not associated with wrong view.* Accompanied by mental pleasure, not associated with wrong view, with instigation.* Accompanied by indifference, associated with wrong view.* Accompanied by indifference, associated with wrong view, with instigation.* Accompanied by indifference, not associated with wrong view.* Accompanied by indifference, not associated with wrong view, with instigation.* Accompanied by mental pain, associated with | repulsion.* Accompanied by mental pain, associated with repulsion, with instigation.* Accompanied by indifference, associated with doubt.* Accompanied by indifference, associated with distraction, having visible object,*2 ideational object or is concerned with whatever (object); at that time there is contact,*3 there is non-wavering. These states are bad. Knowledge of these states is analytic insight of origin; knowledge of the resultants of those (states) is analytic insight of consequence; that philology by which those states are designated; knowledge of the actual philological definition of that (designation) is analytic insight of philology; that knowledge by which he knows those knowledges thus, “these knowledges clarify this meaning”, knowledge of (these) knowledges is analytic insight of knowledge.
Katame dhammā abyākatā? Yasmiṁ samaye kāmāvacarassa kusalassa kammassa katattā upacitattā vipākā manodhātu uppannā hoti upekkhāsahagatā rūpārammaṇā vā …pe… phoṭṭhabbārammaṇā vā yaṁ yaṁ vā panārabbha, tasmiṁ samaye phasso hoti, vedanā hoti, saññā hoti, cetanā hoti, cittaṁ hoti, vitakko hoti, vicāro hoti, upekkhā hoti, cittassekaggatā hoti, manindriyaṁ hoti, upekkhindriyaṁ hoti, jīvitindriyaṁ hoti, ye vā pana tasmiṁ samaye aññepi atthi paṭiccasamuppannā arūpino dhammā. Ime dhammā abyākatā. Imesu dhammesu ñāṇaṁ atthapaṭisambhidā. Yāya niruttiyā tesaṁ dhammānaṁ paññatti hoti tatra dhammaniruttābhilāpe ñāṇaṁ niruttipaṭisambhidā. Yena ñāṇena tāni ñāṇāni jānāti— “imāni ñāṇāni idamatthajotakānī”ti, ñāṇesu ñāṇaṁ paṭibhānapaṭisambhidā.
 * Each should read with the same introductory and completing sections of this paragraph
*2 Intermediate sense objects.
Tisso paṭisambhidā— atthapaṭisambhidā, niruttipaṭisambhidā, paṭibhānapaṭisambhidā.
 *3 See Dhammasaṅgaṇī paragraph 365.
Katame dhammā abyākatā? Yasmiṁ samaye kāmāvacarassa kusalassa kammassa katattā upacitattā vipākā manoviññāṇadhātu uppannā hoti somanassasahagatā rūpārammaṇā vā …pe… dhammārammaṇā vā yaṁ yaṁ vā panārabbha, tasmiṁ samaye phasso hoti, vedanā hoti, saññā hoti, cetanā hoti, cittaṁ hoti, vitakko hoti, vicāro hoti, pīti hoti, sukhaṁ hoti, cittassekaggatā hoti, manindriyaṁ hoti, somanassindriyaṁ hoti, jīvitindriyaṁ hoti, ye vā pana tasmiṁ samaye aññepi atthi paṭiccasamuppannā arūpino dhammā. Ime dhammā abyākatā. Imesu dhammesu ñāṇaṁ atthapaṭisambhidā. Yāya niruttiyā tesaṁ dhammānaṁ paññatti hoti tatra dhammaniruttābhilāpe ñāṇaṁ niruttipaṭisambhidā. Yena ñāṇena tāni ñāṇāni jānāti— “imāni ñāṇāni idamatthajotakānī”ti, ñāṇesu ñāṇaṁ paṭibhānapaṭisambhidā.
 3. Resultant Section
Three analytic insights are: The analytic insight of consequence, analytic insight of philology, analytic insight of knowledge.
Tisso paṭisambhidā— atthapaṭisambhidā, niruttipaṭisambhidā, paṭibhānapaṭisambhidā.
What states are neither-good-nor-bad? At the time when having done, having accumulated good action characteristic of the plane of desire, resultant eye consciousness arises, accompanied by indifference, having visible object; at that time there is contact; there is feeling; there is perception; there is volition; there is consciousness; there is indifference; there is one-pointedness of consciousness; there is controlling faculty of mind; there is controlling faculty of indifference; there is controlling faculty of vital principle; or whatever other dependently arisen non-material states there are at that time. These states are neither-good-nor-bad. Knowledge of these states is analytic insight of consequence; that philology by which those states are designated; knowledge of the actual philological definition of that (designation) is analytic insight of philology; that knowledge by which he knows those knowledges thus, “these knowledges clarify this meaning”, knowledge of (these) knowledges is analytic insight of knowledge.
Katame dhammā abyākatā? Yasmiṁ samaye kāmāvacarassa kusalassa kammassa katattā upacitattā vipākā manoviññāṇadhātu uppannā hoti upekkhāsahagatā rūpārammaṇā vā …pe… dhammārammaṇā vā yaṁ yaṁ vā panārabbha, tasmiṁ samaye phasso hoti, vedanā hoti, saññā hoti, cetanā hoti, cittaṁ hoti, vitakko hoti, vicāro hoti, upekkhā hoti, cittassekaggatā hoti, manindriyaṁ hoti, upekkhindriyaṁ hoti, jīvitindriyaṁ hoti, ye vā pana tasmiṁ samaye aññepi atthi paṭiccasamuppannā arūpino dhammā. Ime dhammā abyākatā. Imesu dhammesu ñāṇaṁ atthapaṭisambhidā. Yāya niruttiyā tesaṁ dhammānaṁ paññatti hoti tatra dhammaniruttābhilāpe ñāṇaṁ niruttipaṭisambhidā. Yena ñāṇena tāni ñāṇāni jānāti— “imāni ñāṇāni idamatthajotakānī”ti, ñāṇesu ñāṇaṁ paṭibhānapaṭisambhidā.
Three analytic insights are: The analytic insight of consequence, analytic insight of philology, analytic insight of knowledge.
3.1.2. Kāmāvacara
Tisso paṭisambhidā— atthapaṭisambhidā, niruttipaṭisambhidā, paṭibhānapaṭisambhidā.
 What states are neither-good-nor-bad? At the time when having done, having accumulated good action characteristic of the plane of desire, resultant ear consciousness arises, accompanied by indifference, having audible object,* Nose consciousness arises, accompanied by indifference, having odorous object.* Tongue consciousness arises, accompanied by indifference, having sapid object.* Body consciousness arises, accompanied by pleasure, having tangible object; at that time there is contact; there is feeling; there is perception; there is volition; there is consciousness; there is pleasure; there is one-pointedness of consciousness; there is controlling faculty of mind; there is controlling faculty of pleasure; there is controlling faculty of vital principle; or whatever other dependently arisen non-material states there are at that time.
Katame dhammā abyākatā? Yasmiṁ samaye kāmāvacarassa kusalassa kammassa katattā upacitattā vipākā manoviññāṇadhātu uppannā hoti somanassasahagatā ñāṇasampayuttā …pe… somanassasahagatā ñāṇasampayuttā sasaṅkhārena …pe… somanassasahagatā ñāṇavippayuttā …pe… somanassasahagatā ñāṇavippayuttā sasaṅkhārena …pe… upekkhāsahagatā ñāṇasampayuttā …pe… upekkhāsahagatā ñāṇasampayuttā sasaṅkhārena …pe… upekkhāsahagatā ñāṇavippayuttā …pe… upekkhāsahagatā ñāṇavippayuttā sasaṅkhārena rūpārammaṇā vā …pe… dhammārammaṇā vā yaṁ yaṁ vā panārabbha, tasmiṁ samaye phasso hoti …pe… avikkhepo hoti. Ime dhammā abyākatā. Imesu dhammesu ñāṇaṁ atthapaṭisambhidā. Yāya niruttiyā tesaṁ dhammānaṁ paññatti hoti tatra dhammaniruttābhilāpe ñāṇaṁ niruttipaṭisambhidā. Yena ñāṇena tāni ñāṇāni jānāti— “imāni ñāṇāni idamatthajotakānī”ti, ñāṇesu ñāṇaṁ paṭibhānapaṭisambhidā.
 These states are neither-good-nor-bad. Knowledge of these states is analytic insight of consequence; that philology by which those states are designated; knowledge of the actual philological definition of that (designation) is analytic insight of philology; that knowledge by which he knows those knowledges thus, “these knowledges clarify this meaning”, knowledge of (these) knowledges is analytic insight of knowledge.
Tisso paṭisambhidā— atthapaṭisambhidā, niruttipaṭisambhidā, paṭibhānapaṭisambhidā.
 * Each should read with the same introductory and completing sections of this paragraph with appropriate modifications.
Katame dhammā abyākatā? Yasmiṁ samaye rūpūpapattiyā maggaṁ bhāveti vivicceva kāmehi …pe… paṭhamaṁ jhānaṁ upasampajja viharati pathavīkasiṇaṁ, tasmiṁ samaye phasso hoti …pe… avikkhepo hoti. Ime dhammā kusalā. Tasseva rūpāvacarassa kusalassa kammassa katattā upacitattā vipākaṁ vivicceva kāmehi …pe… paṭhamaṁ jhānaṁ upasampajja viharati pathavīkasiṇaṁ, tasmiṁ samaye phasso hoti …pe… avikkhepo hoti. Ime dhammā abyākatā. Imesu dhammesu ñāṇaṁ atthapaṭisambhidā. Yāya niruttiyā tesaṁ dhammānaṁ paññatti hoti tatra dhammaniruttābhilāpe ñāṇaṁ niruttipaṭisambhidā. Yena ñāṇena tāni ñāṇāni jānāti— “imāni ñāṇāni idamatthajotakānī”ti, ñāṇesu ñāṇaṁ paṭibhānapaṭisambhidā.
 Three analytic insights are:* Analytic insight of knowledge. What states are neither-good-nor-bad? At the time when having done, having accumulated good action characteristic of the plane of desire, resultant mind element arises, accompanied by indifference, having visible object,*2 tangible object or is concerned with whatever (object); at that time there is contact; there is feeling; there is perception; there is volition; there is consciousness; there is directed-thought; there is evaluation; there is indifference; there is one-pointedness of consciousness; there is controlling faculty of mind; there is controlling faculty of indifference; there is controlling faculty of vital principle; or whatever other dependently arisen non-material states there are at that time. These states are neither-good-nor-bad. Knowledge of these states is analytic insight of consequence; that philology by which those states are designated; knowledge of the actual philological definition of that (designation) is analytic insight of philology; that knowledge by which he knows those | knowledges thus, “these knowledges clarify this meaning”, knowledge of (these) knowledges is analytic insight of knowledge.
3.1.3. Arūpāvacara
 * Analytic insight of consequence, analytic insight of philology.
Tisso paṭisambhidā— atthapaṭisambhidā, niruttipaṭisambhidā, paṭibhānapaṭisambhidā.
 *2 Intermediate sense objects.
Katame dhammā abyākatā? Yasmiṁ samaye arūpūpapattiyā maggaṁ bhāveti sabbaso ākiñcaññāyatanaṁ samatikkamma nevasaññānāsaññāyatanasaññāsahagataṁ sukhassa ca pahānā …pe… catutthaṁ jhānaṁ upasampajja viharati, tasmiṁ samaye phasso hoti …pe… avikkhepo hoti. Ime dhammā kusalā. Tasseva arūpāvacarassa kusalassa kammassa katattā upacitattā vipākaṁ sabbaso ākiñcaññāyatanaṁ samatikkamma nevasaññānāsaññāyatanasaññāsahagataṁ sukhassa ca pahānā …pe… catutthaṁ jhānaṁ upasampajja viharati, tasmiṁ samaye phasso hoti …pe… avikkhepo hoti. Ime dhammā abyākatā. Imesu dhammesu ñāṇaṁ atthapaṭisambhidā. Yāya niruttiyā tesaṁ dhammānaṁ paññatti hoti tatra dhammaniruttābhilāpe ñāṇaṁ niruttipaṭisambhidā. Yena ñāṇena tāni ñāṇāni jānāti— “imāni ñāṇāni idamatthajotakānī”ti, ñāṇesu ñāṇaṁ paṭibhānapaṭisambhidā.
 Three analytic insights are: The analytic insight of consequence, analytic insight of philology, analytic insight of knowledge.
3.1.4. Lokuttara
 What states are neither-good-nor-bad? At the time when having done, having accumulated good action characteristic of the plane of desire, resultant mind-consciousness-element arises, accompanied by mental pleasure, having visible object,* ideational object or is concerned with whatever (object); at that time there is contact; there is feeling; there is perception; there is volition; there is consciousness; there is directed-thought; there is evaluation; there is zest; there is pleasure; there is one-pointedness of consciousness; there is controlling faculty of mind; there is controlling faculty of mental pleasure; there is controlling faculty of vital principle; or whatever other dependently arisen non-material states there are at that time; these states are neither-good-nor-bad. Knowledge of these states is analytic insight of consequence; that philology by which those states are designated; knowledge of the actual philological definition of that (designation) is analytic insight of philology; that knowledge by which he knows those knowledges thus, “these knowledges clarify this meaning”, knowledge of (these) knowledges is analytic insight of knowledge.
Tisso paṭisambhidā— atthapaṭisambhidā, niruttipaṭisambhidā, paṭibhānapaṭisambhidā.
* Intermediate sense objects.
Katame dhammā abyākatā? Yasmiṁ samaye lokuttaraṁ jhānaṁ bhāveti niyyānikaṁ apacayagāmiṁ diṭṭhigatānaṁ pahānāya paṭhamāya bhūmiyā pattiyā vivicceva kāmehi …pe… paṭhamaṁ jhānaṁ upasampajja viharati dukkhapaṭipadaṁ dandhābhiññaṁ, tasmiṁ samaye phasso hoti …pe… avikkhepo hoti. Ime dhammā kusalā. Tasseva lokuttarassa kusalassa kammassa katattā bhāvitattā vipākaṁ vivicceva kāmehi …pe… paṭhamaṁ jhānaṁ upasampajja viharati dukkhapaṭipadaṁ dandhābhiññaṁ suññataṁ, tasmiṁ samaye phasso hoti …pe… avikkhepo hoti. Ime dhammā abyākatā. Imesu dhammesu ñāṇaṁ atthapaṭisambhidā. Yāya niruttiyā tesaṁ dhammānaṁ paññatti hoti tatra dhammaniruttābhilāpe ñāṇaṁ niruttipaṭisambhidā. Yena ñāṇena tāni ñāṇāni jānāti— “imāni ñāṇāni idamatthajotakānī”ti, ñāṇesu ñāṇaṁ paṭibhānapaṭisambhidā.
Three analytic insights are: The analytic insight of consequence, analytic insight of philology, analytic insight of knowledge.
3.2. Akusalavipāka
Tisso paṭisambhidā— atthapaṭisambhidā, niruttipaṭisambhidā, paṭibhānapaṭisambhidā.
 What states are neither-good-nor-bad? At the time when having done, having accumulated good action characteristic of the plane of desire, resultant mind-consciousness-element arises, accompanied by indifference, having visible object,* ideational object or is concerned with whatever (object); at that time there is contact; there is feeling; there is perception; there is volition; there is consciousness; there is directed-thought; there is evaluation; there is indifference; there is one-pointedness of consciousness; there is controlling faculty of mind; there is controlling faculty of indifference; or whatever other dependently arisen non-material states there are at that time. These states are | neither-good-nor-bad. Knowledge of these states is analytic insight of consequence; that philology by which those states are designated; knowledge of the actual philological definition of that (designation) is analytic insight of philology; that knowledge by which he knows those knowledges thus, “these knowledges clarify this meaning”, knowledge of (these) knowledges is analytic insight of knowledge.
Katame dhammā abyākatā? Yasmiṁ samaye akusalassa kammassa katattā upacitattā vipākaṁ cakkhuviññāṇaṁ uppannaṁ hoti upekkhāsahagataṁ rūpārammaṇaṁ …pe… sotaviññāṇaṁ uppannaṁ hoti upekkhāsahagataṁ saddārammaṇaṁ …pe… ghānaviññāṇaṁ uppannaṁ hoti upekkhāsahagataṁ gandhārammaṇaṁ …pe… jivhāviññāṇaṁ uppannaṁ hoti upekkhāsahagataṁ rasārammaṇaṁ …pe… kāyaviññāṇaṁ uppannaṁ hoti dukkhasahagataṁ phoṭṭhabbārammaṇaṁ, tasmiṁ samaye phasso hoti, vedanā hoti, saññā hoti, cetanā hoti, cittaṁ hoti, dukkhaṁ hoti, cittassekaggatā hoti, manindriyaṁ hoti, dukkhindriyaṁ hoti, jīvitindriyaṁ hoti, ye vā pana tasmiṁ samaye aññepi atthi paṭiccasamuppannā arūpino dhammā. Ime dhammā abyākatā. Imesu dhammesu ñāṇaṁ atthapaṭisambhidā. Yāya niruttiyā tesaṁ dhammānaṁ paññatti hoti tatra dhammaniruttābhilāpe ñāṇaṁ niruttipaṭisambhidā. Yena ñāṇena tāni ñāṇāni jānāti— “imāni ñāṇāni idamatthajotakānī”ti, ñāṇesu ñāṇaṁ paṭibhānapaṭisambhidā.
 * Intermediate sense objects.
Tisso paṭisambhidā— atthapaṭisambhidā, niruttipaṭisambhidā, paṭibhānapaṭisambhidā.
 Three analytic insights are: The analytic insight of consequence, analytic insight of philology, analytic insight of knowledge.
Katame dhammā abyākatā? Yasmiṁ samaye akusalassa kammassa katattā upacitattā vipākā manodhātu uppannā hoti upekkhāsahagatā rūpārammaṇā vā …pe… phoṭṭhabbārammaṇā vā …pe… manoviññāṇadhātu uppannā hoti upekkhāsahagatā rūpārammaṇā vā …pe… dhammārammaṇā vā yaṁ yaṁ vā panārabbha, tasmiṁ samaye phasso hoti, vedanā hoti, saññā hoti, cetanā hoti, cittaṁ hoti, vitakko hoti, vicāro hoti, upekkhā hoti, cittassekaggatā hoti, manindriyaṁ hoti, upekkhindriyaṁ hoti, jīvitindriyaṁ hoti, ye vā pana tasmiṁ samaye aññepi atthi paṭiccasamuppannā arūpino dhammā. Ime dhammā abyākatā. Imesu dhammesu ñāṇaṁ atthapaṭisambhidā. Yāya niruttiyā tesaṁ dhammānaṁ paññatti hoti tatra dhammaniruttābhilāpe ñāṇaṁ niruttipaṭisambhidā. Yena ñāṇena tāni ñāṇāni jānāti— “imāni ñāṇāni idamatthajotakānī”ti, ñāṇesu ñāṇaṁ paṭibhānapaṭisambhidā.
 What states are neither-good-nor-bad? At the time when having done, having accumulated good action characteristic of the plane of desire, resultant mind-consciousness-element arises, accompanied by mental pleasure, associated with knowledge.* Accompanied by mental pleasure, associated with knowledge, with instigation* Accompanied by mental pleasure, not associated with knowledge.* Accompanied by mental pleasure, not associated with knowledge, with instigation.* Accompanied by indifference, associated with knowledge.* Accompanied by indifference, associated with knowledge, with instigation.* Accompanied by indifference, not associated with knowledge.* Accompanied by indifference, not associated with knowledge, with instigation, having visible object,*2 ideational object or is concerned with whatever (object); at that time there is contact,*3 there is non-wavering. These states are neither-good-nor-bad. Knowledge of these states is analytic insight of consequence; that philology by which those states are designated; knowledge of the actual philological definition of that (designation) is analytic insight of philology; that knowledge by which he knows those knowledges thus, “these knowledges clarify this meaning”, knowledge of (these) knowledges is analytic insight of knowledge.
4. Kiriyavāra
 * Each should read with the same introductory and completing sections of this paragraph
Tisso paṭisambhidā— atthapaṭisambhidā, niruttipaṭisambhidā, paṭibhānapaṭisambhidā.
 *2 Intermediate sense objects.
*3 See Dhammasaṅgaṇī paragraph 1.
Katame dhammā abyākatā? Yasmiṁ samaye manodhātu uppannā hoti kiriyā neva kusalā nākusalā na ca kammavipākā upekkhāsahagatā rūpārammaṇā vā …pe… phoṭṭhabbārammaṇā vā yaṁ yaṁ vā panārabbha, tasmiṁ samaye phasso hoti, vedanā hoti, saññā hoti, cetanā hoti, cittaṁ hoti, vitakko hoti, vicāro hoti, upekkhā hoti, cittassekaggatā hoti, manindriyaṁ hoti, upekkhindriyaṁ hoti, jīvitindriyaṁ hoti, ye vā pana tasmiṁ samaye aññepi atthi paṭiccasamuppannā arūpino dhammā. Ime dhammā abyākatā. Imesu dhammesu ñāṇaṁ atthapaṭisambhidā. Yāya niruttiyā tesaṁ dhammānaṁ paññatti hoti tatra dhammaniruttābhilāpe ñāṇaṁ niruttipaṭisambhidā. Yena ñāṇena tāni ñāṇāni jānāti— “imāni ñāṇāni idamatthajotakānī”ti, ñāṇesu ñāṇaṁ paṭibhānapaṭisambhidā.
Three analytic insights are: The analytic insight of consequence, analytic insight of philology, analytic insight of knowledge.
Tisso paṭisambhidā— atthapaṭisambhidā, niruttipaṭisambhidā, paṭibhānapaṭisambhidā.
What states are neither-good-nor-bad? At the time when he develops the path for rebirth in the plane of form, he, aloof from | sense pleasures,* attains and dwells in earth device first jhāna; at that time there is contact;*2 there is non-wavering. These states are good. Having done, having accumulated that same good action characteristic of the plane of form, he, aloof from sense pleasures,* attains and dwells in resultant earth device first jhāna; at that time there is contact,*2 there is non-wavering. These states are neither-good-nor-bad. Knowledge of these states is analytic insight of consequence; that philology by which those states are designated; knowledge of the actual philological definition of that (designation) is analytic insight of philology; that knowledge by which he knows those knowledges thus, “these knowledges clarify this meaning”, knowledge of (these) knowledges is analytic insight of knowledge.
Katame dhammā abyākatā? Yasmiṁ samaye manoviññāṇadhātu uppannā hoti kiriyā neva kusalā nākusalā na ca kammavipākā somanassasahagatā rūpārammaṇā vā …pe… dhammārammaṇā vā …pe… manoviññāṇadhātu uppannā hoti kiriyā neva kusalā nākusalā na ca kammavipākā upekkhāsahagatā rūpārammaṇā vā …pe… dhammārammaṇā vā yaṁ yaṁ vā panārabbha, tasmiṁ samaye phasso hoti, vedanā hoti, saññā hoti, cetanā hoti, cittaṁ hoti, vitakko hoti, vicāro hoti, upekkhā hoti, cittassekaggatā hoti, vīriyindriyaṁ hoti, samādhindriyaṁ hoti, manindriyaṁ hoti, upekkhindriyaṁ hoti, jīvitindriyaṁ hoti, ye vā pana tasmiṁ samaye aññepi atthi paṭiccasamuppannā arūpino dhammā. Ime dhammā abyākatā. Imesu dhammesu ñāṇaṁ atthapaṭisambhidā. Yāya niruttiyā tesaṁ dhammānaṁ paññatti hoti tatra dhammaniruttābhilāpe ñāṇaṁ niruttipaṭisambhidā. Yena ñāṇena tāni ñāṇāni jānāti— “imāni ñāṇāni idamatthajotakānī”ti, ñāṇesu ñāṇaṁ paṭibhānapaṭisambhidā.
* See paragraph 205.
Tisso paṭisambhidā— atthapaṭisambhidā, niruttipaṭisambhidā, paṭibhānapaṭisambhidā.
 *2 See Dhammasaṅgaṇī paragraph 1.
Katame dhammā abyākatā? Yasmiṁ samaye manoviññāṇadhātu uppannā hoti kiriyā neva kusalā nākusalā na ca kammavipākā somanassasahagatā ñāṇasampayuttā …pe… somanassasahagatā ñāṇasampayuttā sasaṅkhārena …pe… somanassasahagatā ñāṇavippayuttā …pe… somanassasahagatā ñāṇavippayuttā sasaṅkhārena …pe… upekkhāsahagatā ñāṇasampayuttā …pe… upekkhāsahagatā ñāṇasampayuttā sasaṅkhārena …pe… upekkhāsahagatā ñāṇavippayuttā …pe… upekkhāsahagatā ñāṇavippayuttā sasaṅkhārena …pe… rūpāvacaraṁ jhānaṁ bhāveti …pe… arūpāvacaraṁ jhānaṁ bhāveti kiriyaṁ neva kusalaṁ nākusalaṁ na ca kammavipākaṁ diṭṭhadhammasukhavihāraṁ …pe… sabbaso ākiñcaññāyatanaṁ samatikkamma nevasaññānāsaññāyatanasaññāsahagataṁ sukhassa ca pahānā …pe… catutthaṁ jhānaṁ upasampajja viharati, tasmiṁ samaye phasso hoti …pe… avikkhepo hoti. Ime dhammā abyākatā. Imesu dhammesu ñāṇaṁ atthapaṭisambhidā. Yāya niruttiyā tesaṁ dhammānaṁ paññatti hoti tatra dhammaniruttābhilāpe ñāṇaṁ niruttipaṭisambhidā. Yena ñāṇena tāni ñāṇāni jānāti— “imāni ñāṇāni idamatthajotakānī”ti, ñāṇesu ñāṇaṁ paṭibhānapaṭisambhidā.
 Three analytic insights are: The analytic insight of consequence, analytic insight of philology, analytic insight of knowledge.
Catasso paṭisambhidā— atthapaṭisambhidā, dhammapaṭisambhidā, niruttipaṭisambhidā, paṭibhānapaṭisambhidā. Tisso paṭisambhidā kāmāvacarakusalato catūsu ñāṇasampayuttesu cittuppādesu, kiriyato catūsu ñāṇasampayuttesu cittuppādesu uppajjanti. Atthapaṭisambhidā etesu ceva uppajjati, catūsu maggesu catūsu phalesu ca uppajjati.
 What states are neither-good-nor-bad? At the time when he develops the path for rebirth in the formless plane, he having wholly passed the state of nothingness, by the abandoning of pleasure,* attains and dwells in the fourth jhāna accompanied by perception of the state that is neither perception nor non-perception; at that time there is contact,*2 there is non-wavering. These states are good. Having done, having accumulated that same good action characteristic of the formless plane, he, having wholly passed the state of nothingness, by the abandoning of pleasure,* attains and dwells in resultant fourth jhāna accompanied by perception of the state that is neither perception nor non-perception; at that time there is contact,*2 there is non-wavering. These states are neither-good-nor-bad. Knowledge of these states is analytic insight of consequence; that philology by which those states are designated; knowledge of the actual philological definition of that (designation) is analytic insight of philology; that knowledge by which he knows those knowledges thus, “these knowledges clarify this meaning”, knowledge of (these) knowledges is analytic insight of knowledge.
Abhidhammabhājanīyaṁ.
 * See paragraph 205.
*2 See Dhammasaṅgaṇī paragraph 1.
Three analytic insights are: The analytic insight of consequence, analytic insight of philology, analytic insight of knowledge.
What states are neither-good-nor-bad? At the time when he | 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,* attains and dwells in the first jhāna that is hard practice and knowledge slowly acquired; at that time there is contact,*2 there is non-wavering. These states are good. Having done, having developed that same good supramundane jhāna, he, aloof from sense pleasures,* attains and dwells in resultant first jhāna that is hard practice, knowledge slowly acquired and is empty; at that time there is contact,*2 there is non-wavering. These states are neither-good-nor-bad. Knowledge of these states is analytic insight of consequence; that philology by which those states are designated; knowledge of the actual philological definition of that (designation) is analytic insight of philology; that knowledge by which he knows those knowledges thus, “these knowledges clarify this meaning”, knowledge of (these) knowledges is analytic insight of knowledge.
* See paragraph 205.
*2 See Dhammasaṅgaṇī paragraph 277.
Three analytic insights are: The analytic insight of consequence, analytic insight of philology, analytic insight of knowledge.
What states are neither-good-nor-bad? At the time when having done, having accumulated bad action, resultant eye consciousness arises, accompanied by indifference, having visible object,* ear consciousness arises, accompanied by indifference, having audible object,* nose consciousness arises, accompanied by indifference, having odorous object,* tongue consciousness arises, accompanied by indifference, having sapid object,* body consciousness arises, accompanied by painful feeling, having tangible object; at that time there is contact; there is feeling; there is perception; there is volition; there is consciousness; there is pain; there is one-pointedness of consciousness; there is controlling faculty of mind; there is controlling faculty of pain; there is controlling faculty of vital principle; or whatever other dependently arisen non-material states there are at that time. These states are neither-good-nor-bad. Knowledge of these states is analytic insight of consequence; that philology by which those states are designated; knowledge of the actual philological definition of that (designation) is analytic insight of philology; that knowledge by which he knows those knowledges | thus, “these knowledges clarify this meaning”, knowledge of (these) knowledges is analytic insight of knowledge.
* Each should read with the same introductory and completing sections of this paragraph with appropriate modifications.
Three analytic insights are: The analytic insight of consequence, analytic insight of philology, analytic insight of knowledge.
What states are neither-good-nor-bad? At the time when having done, having accumulated bad action, resultant mind element arises, accompanied by indifference, having visible object,* tangible object,*2 mind-consciousness-element arises, accompanied by indifference, having visible object,* ideational object or is concerned with whatever (object); at that time there is contact; there is feeling; there is perception; there is volition; there is consciousness; there is directed-thought; there is evaluation; there is indifference; there is one-pointedness of consciousness; there is controlling faculty of mind; there is controlling faculty of indifference; there is controlling faculty of vital principle; or whatever other dependently arisen non-material states there are at that time. These states are neither-good-nor-bad. Knowledge of these states is analytic insight of consequence; that philology by which those states are designated; knowledge of the actual philological definition of that (designation) is analytic insight of philology; that knowledge by which he knows those knowledges thus, “these knowledges clarify this meaning”, knowledge of (these) knowledges is analytic insight of knowledge.
* Intermediate sense objects.
*2 Both elements should read with the same introductory and completing sections.
4. Inoperative Section
Three analytic insights are: The analytic insight of consequence, analytic insight of philology, analytic insight of knowledge.
What states are neither-good-nor-bad? At the time when mind element arises that is inoperative, neither good nor bad nor the resultant of action, accompanied by indifference, having visible object,* tangible object or is concerned with whatever (object); at that time there is contact; there is feeling; there is perception; there is volition; there is consciousness; there is initial | application; there is evaluation; there is indifference; there is one-pointedness of consciousness; there is controlling faculty of mind; there is controlling faculty of indifference; there is controlling faculty of vital principle; or whatever other dependently arisen non-material states there are at that time. These states are neither-good-nor-bad. Knowledge of these states is analytic insight of consequence; that philology by which those states are designated; knowledge of the actual philological definition of that (designation) is analytic insight of philology; that knowledge by which he knows those knowledges thus, “these knowledges clarify this meaning”, knowledge of (these) knowledges is analytic insight of knowledge.
* Intermediate sense objects.
Three analytic insights are: The analytic insight of consequence, analytic insight of philology, analytic insight of knowledge.
What states are neither-good-nor-bad? At the time when mind-consciousness-element arises that is inoperative, neither good nor bad nor the resultant of action, accompanied by mental pleasure, having visible object,* ideational object.*2 Mind-consciousness-element arises that is inoperative, neither good nor bad nor the resultant of action, accompanied by indifference, having visible object,* ideational object or is concerned with whatever (object); at that time there is contact; there is feeling; there is perception; there is volition; there is consciousness; there is directed-thought; there is evaluation; there is indifference; there is one-pointedness of consciousness; there is controlling faculty of energy; there is controlling faculty of concentration; there is controlling faculty of mind; there is controlling faculty of indifference; there is controlling faculty of vital principle; or whatever other dependently arisen non-material states there are at that time. These states are neither-good-nor-bad. Knowledge of these states is analytic insight of consequence; that philology by which those states are designated; knowledge of the actual philological definition of that (designation) is analytic insight of philology; that knowledge by which he knows those knowledges thus, “these knowledges clarify this meaning”, knowledge of (these) knowledges is analytic insight of knowledge.
* Intermediate sense objects.
*2 Both elements should read with the same introductory and completing sections but with appropriate modifications for mental pleasure.
Three analytic insights are: The analytic insight of consequence, analytic insight of philology, analytic insight of knowledge.
What states are neither-good-nor-bad? At the time when mind-consciousness-element arises that is inoperative, neither good nor bad nor the resultant of action, accompanied by mental pleasure, associated with knowledge.* Accompanied by mental pleasure, associated with knowledge, with instigation.* Accompanied by mental pleasure, not associated with knowledge.* Accompanied by mental pleasure, not associated with knowledge, with instigation.* Accompanied by indifference, associated with knowledge.* Accompanied by indifference, associated with knowledge, with instigation.* Accompanied by indifference, not associated with knowledge.* Accompanied by indifference, not associated with knowledge, with instigation* Develops jhāna characteristic of the plane of form.* Develops jhāna characteristic of the formless plane that is inoperative, neither good nor bad nor the resultant of action, (is the cause of) pleasant living in the present existence, he, having wholly passed the state of nothingness, by the abandoning of pleasure,*2 attains and dwells in the fourth jhāna accompanied by perception of the state that is neither perception nor non-perception; at that time there is contact,*3 there is non-wavering. These states are neither-good-nor-bad. Knowledge of these states is analytic insight of consequence; that philology by which those states are designated; knowledge of the actual philological definition of that (designation) is analytic insight of philology; that knowledge by which he knows those knowledges thus, “these knowledges clarify this meaning”, knowledge of (these) knowledges is analytic insight of knowledge.
* Each should read with their appropriate introductory and completing sections.
*2 See paragraph 205.
*3 See Dhammasaṅgaṇī paragraph 1.
The four analytic insights are: The analytic insight of consequence, analytic insight of origin, analytic insight of philology, analytic insight of knowledge. Three analytic insights arise in the four types of consciousness associated with knowledge from the good states characteristic of the plane of desire (also) in the four types of consciousness associated with knowledge from the inoperative states. Analytic insight of consequence also arises in these and arises in the four paths and four fruits.
(Here Ends) Analysis According to Abhidhamma

15.3 - interrogation


Pañhāpucchaka
 3. Interrogation
Catasso paṭisambhidā— atthapaṭisambhidā, dhammapaṭisambhidā, niruttipaṭisambhidā, paṭibhānapaṭisambhidā.
 The four analytic insights are: The analytic insight of consequence, analytic insight of origin, analytic insight of philology, analytic insight of knowledge.
Catunnaṁ paṭisambhidānaṁ kati kusalā, kati akusalā, kati abyākatā …pe… kati saraṇā, kati araṇā?
 Of the four analytic insights how many are good; how many bad; how many neither-good-nor-bad.* How many with cause of bewailing; how many without cause of bewailing?
1. Tika
 * Remaining appropriate triplets and couplets.
Siyā kusalā, siyā abyākatā.
1. The Triplets
Siyā sukhāya vedanāya sampayuttā, siyā adukkhamasukhāya vedanāya sampayuttā.
 (The four analytic insights) Sometimes are good; sometimes are neither-good-nor-bad. Sometimes are associated with pleasant feeling; sometimes are associated with neither-painful-nor-pleasant feeling. Three analytic insights sometimes are productive of resultants; sometimes are neither resultants nor productive of resultants. Analytic insight of consequence sometimes is resultant; sometimes is productive of resultant; sometimes is neither resultant nor productive of resultant. Three analytic insights are not grasped (by craving and false view), are objects of the attachments. Analytic insight of consequence sometimes is not grasped, is the object of the attachments; sometimes is not grasped, is not the object of the attachments. Three analytic insights are not corrupt, are not objects of the corruptions. Analytic insight of consequence sometimes is not corrupt, is the object of the corruptions; sometimes is not corrupt, is not the object of the corruptions.
Tisso paṭisambhidā siyā vipākadhammadhammā, siyā nevavipākanavipākadhammadhammā; atthapaṭisambhidā siyā vipākā, siyā vipākadhammadhammā, siyā nevavipākanavipākadhammadhammā.
 Three analytic insights are accompanied by directed-thought, accompanied by evaluation. Analytic insight of consequence sometimes is accompanied by directed-thought, accompanied by evaluation; sometimes is without directed-thought, evaluation only; sometimes is without directed-thought, without evaluation. (The four analytic insights) Sometimes are accompanied by zest; sometimes are accompanied by pleasure; sometimes are accompanied by indifference. Are not to be abandoned either by the first path or by the subsequent paths. Have no roots to be abandoned either by the first path or by the subsequent paths.
Tisso paṭisambhidā anupādinnupādāniyā; atthapaṭisambhidā siyā anupādinnupādāniyā, siyā anupādinnaanupādāniyā.
 Three analytic insights sometimes are cumulative (of continuing rebirth and death); sometimes are neither cumulative nor dispersive. Analytic insight of consequence sometimes is cumulative; sometimes is dispersive; sometimes is neither cumulative nor dispersive.
Tisso paṭisambhidā asaṅkiliṭṭhaasaṅkilesikā; atthapaṭisambhidā siyā asaṅkiliṭṭhasaṅkilesikā, siyā asaṅkiliṭṭhaasaṅkilesikā.
 Three analytic insights are neither of the seven supramundane stages nor of the final supramundane stage. Analytic insight of consequence sometimes is of the seven supramundane stages; sometimes is of the final supramundane stage; sometimes is neither of the seven supramundane stages nor of the final supramundane stage. Three analytic insights are low. Analytic insight of consequence sometimes is low; sometimes is immeasurable. Analytic insight of philology has low object. Three analytic insights sometimes have low objects; sometimes have sublime objects; sometimes have immeasurable object.
Tisso paṭisambhidā savitakkasavicārā; atthapaṭisambhidā siyā savitakkasavicārā, siyā avitakkavicāramattā, siyā avitakkaavicārā.
 Three analytic insights are intermediate. Analytic insight of consequence sometimes is intermediate; sometimes is superior. Three analytic insights are of no fixed (resultant time). Analytic insight of consequence sometimes is a right (state with) fixed (resultant time); sometimes is of no fixed (resultant time). Analytic insight of philology should not be said to have either, path as its object; path as its cause or path as its dominating factor. Analytic insight of consequence 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. Two analytic insights sometimes have path as their object; do not have path as their cause; sometimes have path as their dominating factor; sometimes should not be said to have, path as their object or path as their dominating factor.
Siyā pītisahagatā, siyā sukhasahagatā, siyā upekkhāsahagatā.
 Three analytic insights sometimes are risen; sometimes are not risen; should not be said to be, bound to arise. Analytic insight of consequence sometimes is risen; sometimes is not risen; sometimes is bound to arise. (The four analytic insights) Sometimes are past; sometimes are future; sometimes are present. Analytic insight of philology has present object. Two analytic insights sometimes have past objects; sometimes have future objects; sometimes have present objects. Analytic insight of consequence sometimes has past object; sometimes has future object; sometimes has present object; sometimes should not be said to have either, past object; future object or present object. (The four analytic insights) Sometimes are | internal; sometimes are external; sometimes are both internal and external. Analytic insight of philology has external object. Three analytic insights sometimes have internal objects; sometimes have external objects; sometimes have both internal and external objects. (The four analytic insights) Are not visible, are not impingent.
Neva dassanena na bhāvanāya pahātabbā.
 2. The Couplets
(The four analytic insights) Are roots. Are accompanied by roots. Are associated with roots. Are roots also accompanied by roots. Are roots also associated with roots. Should not be said to be, not roots, are accompanied by roots or not roots, are not accompanied by roots.
Neva dassanena na bhāvanāya pahātabbahetukā.
(The four analytic insights) Are with cause. Are conditioned. Are not visible. Are not impingent. Are not material. Three analytic insights are mundane. Analytic insight of consequence sometimes is mundane; sometimes is supramundane. (The four analytic insights) Are cognizable by one way; are not cognizable by another way.
Tisso paṭisambhidā siyā ācayagāmino, siyā nevācayagāmināpacayagāmino; atthapaṭisambhidā siyā ācayagāminī, siyā apacayagāminī, siyā nevācayagāmināpacayagāminī.
(The four analytic insights) Are not defilements. Three analytic insights are objects of the defilements. Analytic insight of consequence sometimes is the object of the defilement; sometimes is not the object of the defilements. (The four analytic insights) Are not associated with the defilements. Three analytic insights should not be said to be, defilements also objects of the defilements; (they) are objects of the defilements but are not defilements. Analytic insight of consequence should not be said to be, defilement also the object of the defilements; (it) 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. (The four analytic insights) Should not be said to be, defilements also associated with the defilements or associated with the defilements but are not defilements. Three analytic insights are not associated with the defilements, are objects of the defilements. Analytic insight of consequence sometimes is not associated with the defilements, is the object of the defilements; sometimes is not associated with the defilements, is not the object of the defilements.
Tisso paṭisambhidā nevasekkhanāsekkhā, atthapaṭisambhidā siyā sekkhā, siyā asekkhā, siyā nevasekkhanāsekkhā.
(The four analytic insights) Are not fetters.* Are not ties.* Are not floods.* Are not bonds.* Are not hindrances.* | Are not perversions.* Have objects. Are not consciousness. Are mental concomitants. Are associated with consciousness. Are conjoined with consciousness. Are generated by consciousness. Are co-existent with consciousness. Accompany consciousness. Are conjoined with, generated by consciousness. Are conjoined with, generated by, co-existent with consciousness. Are conjoined with, generated by, accompany consciousness. Are external. Are not derived. Are not grasped.
Tisso paṭisambhidā parittā; atthapaṭisambhidā siyā parittā, siyā appamāṇā.
* Complete as for defilements in previous paragraph
Niruttipaṭisambhidā parittārammaṇā; tisso paṭisambhidā siyā parittārammaṇā, siyā mahaggatārammaṇā, siyā appamāṇārammaṇā.
(The four analytic insights) Are not attachments.* Are not corruptions.* Are not to be abandoned by the first path. Are not to be abandoned by the subsequent paths. Have no roots to be abandoned by the first path. Have no roots to be abandoned by the subsequent paths. Three analytic insights are accompanied by directed-thought. Analytic insight of consequence sometimes is accompanied by directed-thought; sometimes is without directed-thought. Three analytic insights are accompanied by evaluation. Analytic insight of consequence sometimes is accompanied by evaluation; sometimes is without evaluation. (The four analytic insights) Sometimes are with zest; sometimes are without zest; sometimes are accompanied by zest; sometimes are not accompanied by zest. Sometimes are accompanied by pleasure; sometimes are not accompanied by pleasure. Sometimes are accompanied by indifference; sometimes are not accompanied by indifference. Three analytic insights are characteristic of the plane of desire. Analytic insight of consequence sometimes is characteristic of the plane of desire; sometimes is not characteristic of the plane of desire. (The four analytic insights) Are not characteristic of the plane of form. Are not characteristic of the formless plane. Three analytic insights are included (i.e. are mundane). Analytic insight of consequence sometimes is included (i.e. is mundane); sometimes is not included (i.e. is supramundane). Three analytic insights do not tend to release. Analytic insight of consequence sometimes tends to release; sometimes does not tend to release. Three analytic insights are of no fixed (resultant time). Analytic insight of consequence sometimes is of fixed (resultant time); sometimes is of no fixed (resultant time). Three analytic insights are surpassable. Analytic insight of consequence sometimes | is surpassable; sometimes is not surpassable. (The four analytic insights) Are without cause of bewailing.
Tisso paṭisambhidā majjhimā; atthapaṭisambhidā siyā majjhimā, siyā paṇītā.
* Complete as for defilements in earlier paragraph
Tisso paṭisambhidā aniyatā; atthapaṭisambhidā siyā sammattaniyatā, siyā aniyatā.
(Here Ends) Interrogation
Niruttipaṭisambhidā na vattabbā “maggārammaṇā”tipi, “maggahetukā”tipi, “maggādhipatinī”tipi; atthapaṭisambhidā na maggārammaṇā, siyā maggahetukā, siyā maggādhipatinī, siyā na vattabbā “maggahetukā”tipi, “maggādhipatinī”tipi; dve paṭisambhidā siyā maggārammaṇā, na maggahetukā, siyā maggādhipatino, siyā na vattabbā “maggārammaṇā”tipi, “maggādhipatino”tipi.
Analysis of Analytic Insight is Ended
Tisso paṭisambhidā siyā uppannā, siyā anuppannā, na vattabbā “uppādino”ti; atthapaṭisambhidā siyā uppannā, siyā anuppannā, siyā uppādinī.
Siyā atītā, siyā anāgatā, siyā paccuppannā.
Niruttipaṭisambhidā paccuppannārammaṇā; dve paṭisambhidā siyā atītārammaṇā, siyā anāgatārammaṇā, siyā paccuppannārammaṇā; atthapaṭisambhidā siyā atītārammaṇā, siyā anāgatārammaṇā, siyā paccuppannārammaṇā, siyā na vattabbā “atītārammaṇā”tipi, “anāgatārammaṇā”tipi, paccuppannārammaṇātipi.
Siyā ajjhattā, siyā bahiddhā, siyā ajjhattabahiddhā.
Niruttipaṭisambhidā bahiddhārammaṇā; tisso paṭisambhidā siyā ajjhattārammaṇā, siyā bahiddhārammaṇā, siyā ajjhattabahiddhārammaṇā.
Anidassanaappaṭighā.
2. Duka
2.1. Hetugocchaka
Hetū, sahetukā, hetusampayuttā, hetū ceva sahetukā ca, hetū ceva hetusampayuttā ca, na vattabbā “na hetusahetukā”tipi, nahetuahetukātipi.
2.2. Cūḷantaraduka
Sappaccayā, saṅkhatā, anidassanā, appaṭighā, arūpā, tisso paṭisambhidā lokiyā, atthapaṭisambhidā siyā lokiyā, siyā lokuttarā, kenaci viññeyyā, kenaci na viññeyyā.
2.3. Āsavagocchaka
No āsavā. Tisso paṭisambhidā sāsavā; atthapaṭisambhidā siyā sāsavā, siyā anāsavā. Āsavavippayuttā. Tisso paṭisambhidā na vattabbā “āsavā ceva sāsavā cā”ti, sāsavā ceva no ca āsavā; atthapaṭisambhidā na vattabbā “āsavo ceva sāsavā cā”ti, siyā sāsavā ceva no ca āsavo, siyā na vattabbā “sāsavā ceva no ca āsavo”ti. Na vattabbā “āsavā ceva āsavasampayuttā cā”tipi, “āsavasampayuttā ceva no ca āsavā”tipi. Tisso paṭisambhidā āsavavippayuttā sāsavā; atthapaṭisambhidā siyā āsavavippayuttā sāsavā, siyā āsavavippayuttā anāsavā.
2.4. Saṁyojanagocchakādi
No saṁyojanā …pe… no ganthā …pe… no oghā …pe… no yogā …pe… no nīvaraṇā …pe… no parāmāsā …pe….
2.10. Mahantaraduka
Sārammaṇā. No cittā, cetasikā, cittasampayuttā, cittasaṁsaṭṭhā, cittasamuṭṭhānā, cittasahabhuno, cittānuparivattino. Cittasaṁsaṭṭhasamuṭṭhānā, cittasaṁsaṭṭhasamuṭṭhānasahabhuno, cittasaṁsaṭṭhasamuṭṭhānānuparivattino, bāhirā, no upādā, anupādinnā.
2.11. Upādānagocchakādi
No upādānā …pe… no kilesā …pe… na dassanena pahātabbā. Na bhāvanāya pahātabbā. Na dassanena pahātabbahetukā. Na bhāvanāya pahātabbahetukā. Tisso paṭisambhidā savitakkā; atthapaṭisambhidā siyā savitakkā, siyā avitakkā. Tisso paṭisambhidā savicārā; atthapaṭisambhidā siyā savicārā, siyā avicārā. Siyā sappītikā, siyā appītikā. Siyā pītisahagatā, siyā na pītisahagatā. Siyā sukhasahagatā, siyā na sukhasahagatā. Siyā upekkhāsahagatā, siyā na upekkhāsahagatā. Tisso paṭisambhidā kāmāvacarā; atthapaṭisambhidā siyā kāmāvacarā, siyā na kāmāvacarā. Na rūpāvacarā. Na arūpāvacarā. Tisso paṭisambhidā pariyāpannā; atthapaṭisambhidā siyā pariyāpannā, siyā apariyāpannā. Tisso paṭisambhidā aniyyānikā; atthapaṭisambhidā siyā niyyānikā, siyā aniyyānikā. Tisso paṭisambhidā aniyatā; atthapaṭisambhidā siyā niyatā, siyā aniyatā. Tisso paṭisambhidā sauttarā; atthapaṭisambhidā siyā sauttarā, siyā anuttarā. Araṇāti.
Pañhāpucchakaṁ.
Paṭisambhidāvibhaṅgo niṭṭhito.

16 – Ñāṇa-vibhaṅga: knowledge-analysis


Vibhaṅga
 The Book of Analysis
Ñāṇavibhaṅga
 16. Analysis of Knowledge

16.1 - Singlefold Summary


1. Ekakamātikā
 1. Singlefold Summary
Ekavidhena ñāṇavatthu— pañca viññāṇā na hetū, ahetukā, hetuvippayuttā, sappaccayā, saṅkhatā, arūpā, lokiyā, sāsavā, saṁyojaniyā, ganthaniyā, oghaniyā, yoganiyā, nīvaraṇiyā, parāmaṭṭhā, upādāniyā, saṅkilesikā, abyākatā, sārammaṇā, acetasikā, vipākā, upādinnupādāniyā, asaṅkiliṭṭhasaṅkilesikā, na savitakkasavicārā, na avitakkavicāramattā, avitakkaavicārā, na pītisahagatā, neva dassanena na bhāvanāya pahātabbā, neva dassanena na bhāvanāya pahātabbahetukā, nevācayagāmināpacayagāmino, nevasekkhanāsekkhā, parittā, kāmāvacarā, na rūpāvacarā, na arūpāvacarā, pariyāpannā, no apariyāpannā, aniyatā, aniyyānikā.
 The basis of knowledge by way of singlefold division: The five types of sense consciousness are not roots; are not accompanied by roots; are not associated with roots; are with cause; are conditioned; are not material; are mundane; are objects of the defilements; are objects of the fetters; are objects of the ties; are objects of the floods; are objects of the bonds; are objects of the hindrances; are objects of the perversions; are objects of the attachments; are objects of the corruptions; are neither-good-nor-bad; have objects; are not mental concomitants; are resultants; are grasped (by craving and false view), are objects of the attachments; are not corrupt, are objects of the corruptions; are not “accompanied by directed-thought, accompanied by evaluation”; are not “without directed-thought, evaluation only”; are without directed-thought, without evaluation; are not accompanied by zest; are not to be abandoned either by the first path or by the subsequent paths; have no roots to be abandoned either by the first path or by the subsequent paths; are neither cumulative nor dispersive (of continuing rebirth and death); are neither of the seven supramundane stages nor of the final supramundane stage; are low; are characteristic of the plane of desire; are not characteristic of the plane of form; are not characteristic of the formless plane; are included (i.e. are mundane); are not “not included” (i.e. not supramundane); are of no fixed (resultant time); do not tend to release. (The five types of sense consciousness) Have arisen bases; have arisen objects; have pre-existing bases; have pre-existing objects; have internal bases; have external objects; have non-disintegrated bases; have non-disintegrated objects; have different bases; have different objects; do not experience each other's object; do not arise without advertence; do not arise without attention; do not arise consecutively, do not arise simultaneously; do not arise immediately following each other.
Uppannavatthukā uppannārammaṇā.
 The five types of sense consciousness are not cognitive; by the five types of sense consciousness one discriminates no state whatever other than mere falling in (i.e., entry of the object); even immediately following the five types of sense consciousness one discriminates no state whatever; by the five types of sense consciousness one makes no posture whatever; even immediately following the five types of sense consciousness one makes no posture whatever; by the five types of sense consciousness one establishes no bodily action, no verbal action; even immediately following the five types of sense consciousness one establishes no bodily action, no verbal action; by the five types of sense consciousness one performs no good or bad state; even immediately following the five types of sense consciousness one performs no good or bad state; by the five types of sense consciousness one does not attain, does not emerge (from concentration); even immediately following the five types of sense consciousness one does not attain, does not emerge; by the five types of sense consciousness one does not pass away, does not arise (i.e., is not re-born); even immediately following the five types of sense consciousness one does not pass away, does not arise; by the five types of sense consciousness one does not sleep, does not wake, does not see dreams; even immediately following the five types of sense consciousness one does not sleep, does not wake, does not see dreams; the explanation of the true nature of the basis (of knowledge) is wisdom. Thus is the basis of knowledge by way of singlefold division.
Purejātavatthukā purejātārammaṇā.
Ajjhattikavatthukā bāhirārammaṇā.
Asambhinnavatthukā asambhinnārammaṇā.
Nānāvatthukā nānārammaṇā.
Na aññamaññassa gocaravisayaṁ paccanubhonti.
Na asamannāhārā uppajjanti.
Na amanasikārā uppajjanti.
Na abbokiṇṇā uppajjanti.
Na apubbaṁ acarimaṁ uppajjanti.
Na aññamaññassa samanantarā uppajjanti.
Pañca viññāṇā anābhogā.
Pañcahi viññāṇehi na kañci dhammaṁ paṭivijānāti aññatra abhinipātamattā.
Pañcannaṁ viññāṇānaṁ samanantarāpi na kañci dhammaṁ paṭivijānāti.
Pañcahi viññāṇehi na kañci iriyāpathaṁ kappeti.
Pañcannaṁ viññāṇānaṁ samanantarāpi na kañci iriyāpathaṁ kappeti.
Pañcahi viññāṇehi na kāyakammaṁ na vacīkammaṁ paṭṭhapeti.
Pañcannaṁ viññāṇānaṁ samanantarāpi na kāyakammaṁ na vacīkammaṁ paṭṭhapeti.
Pañcahi viññāṇehi na kusalākusalaṁ dhammaṁ samādiyati.
Pañcannaṁ viññāṇānaṁ samanantarāpi na kusalākusalaṁ dhammaṁ samādiyati.
Pañcahi viññāṇehi na samāpajjati na vuṭṭhāti.
Pañcannaṁ viññāṇānaṁ samanantarāpi na samāpajjati na vuṭṭhāti.
Pañcahi viññāṇehi na cavati na uppajjati.
Pañcannaṁ viññāṇānaṁ samanantarāpi na cavati na uppajjati.
Pañcahi viññāṇehi na supati na paṭibujjhati na supinaṁ passati.
Pañcannaṁ viññāṇānaṁ samanantarāpi na supati na paṭibujjhati na supinaṁ passati, yāthāvakavatthuvibhāvanā paññā.
Evaṁ ekavidhena ñāṇavatthu.

16.2 -



2. Dukamātikā
 2. Twofold Summary
Duvidhena ñāṇavatthu—
 The basis of knowledge by way of twofold division:
Wisdom that is mundane;
Lokiyā paññā, lokuttarā paññā.
 wisdom that is supramundane.
Wisdom cognizable by one way;
Kenaci viññeyyā paññā, kenaci na viññeyyā paññā.
 wisdom not cognizable by another way.
Wisdom that is the object of the defilements;
Sāsavā paññā, anāsavā paññā.
 wisdom that is not the object of the defilements.
Wisdom that is not associated with the defilements, is the object of the defilements;
Āsavavippayuttā sāsavā paññā, āsavavippayuttā anāsavā paññā.
 wisdom that is not associated with the defilements, is not the object of the defilements.
Wisdom that is the object of the fetters;
Saṁyojaniyā paññā, asaṁyojaniyā paññā.
 wisdom that is not the object of the fetters.
Wisdom that is not associated with the fetters, is the object of the fetters;
Saṁyojanavippayuttā saṁyojaniyā paññā, saṁyojanavippayuttā asaṁyojaniyā paññā.
 wisdom that is not associated with the fetters, is not the object of the fetters.
Wisdom that is the object of the ties;
Ganthaniyā paññā, aganthaniyā paññā.
 wisdom that is not the object of the ties.
Wisdom that is not associa| ted with the ties, is the object of the ties;
Ganthavippayuttā ganthaniyā paññā, ganthavippayuttā aganthaniyā paññā.
 wisdom that is not associated with the ties, is not the object of the ties.
Oghaniyā paññā, anoghaniyā paññā.
Wisdom that is the object of the floods;
Oghavippayuttā oghaniyā paññā, oghavippayuttā anoghaniyā paññā.
 wisdom that is not the object of the floods.
Wisdom that is not associated with the floods, is the object of the floods;
Yoganiyā paññā, ayoganiyā paññā.
 wisdom that is not associated with the floods, is not the object of the floods.
Wisdom that is the object of the bonds;
Yogavippayuttā yoganiyā paññā, yogavippayuttā ayoganiyā paññā.
 wisdom that is not the object of the bonds.
Wisdom that is not associated with the bonds, is the object of the bonds;
Nīvaraṇiyā paññā, anīvaraṇiyā paññā.
 wisdom that is not associated with the bonds, is not the object of the bonds.
Wisdom that is the object of the hindrances;
Nīvaraṇavippayuttā nīvaraṇiyā paññā, nīvaraṇavippayuttā anīvaraṇiyā paññā.
 wisdom that is not the object of the hindrances.
Wisdom that is not associated with the hindrances, is the object of the hindrances;
Parāmaṭṭhā paññā, aparāmaṭṭhā paññā.
 wisdom that is not associated with the hindrances, is not the object of the hindrances.
Wisdom that is the object of the perversions;
Parāmāsavippayuttā parāmaṭṭhā paññā, parāmāsavippayuttā aparāmaṭṭhā paññā.
 wisdom that is not the object of the perversions.
Wisdom that is not associated with the perversions, is the object of the perversions;
Upādinnā paññā, anupādinnā paññā.
 wisdom that is not associated with the perversions, is not the object of the perversions.
Wisdom that is grasped;
Upādāniyā paññā, anupādāniyā paññā.
 wisdom that is not grasped.
Wisdom that is the object of the attachments;
Upādānavippayuttā upādāniyā paññā, upādānavippayuttā anupādāniyā paññā.
 wisdom that is not the object of the attachments.
Wisdom that is not associated with the attachments, is the object of the attachments;
Saṅkilesikā paññā, asaṅkilesikā paññā.
 wisdom that is not associated with the attachments, is not the object of the attachments.
Kilesavippayuttā saṅkilesikā paññā, kilesavippayuttā asaṅkilesikā paññā.
Wisdom that is the object of the corruptions;
Savitakkā paññā, avitakkā paññā.
 wisdom that is not the object of the corruptions.
Wisdom that is not associated with the corruptions, is the object of the corruptions;
Savicārā paññā, avicārā paññā.
 wisdom that is not associated with the corruptions, is not the object of the corruptions.
Wisdom that is accompanied by directed-thought;
Sappītikā paññā, appītikā paññā.
 wisdom that is without directed-thought.
Wisdom that is accompanied by evaluation;
Pītisahagatā paññā, na pītisahagatā paññā.
 wisdom that is without evaluation.
Wisdom that is with zest;
Sukhasahagatā paññā, na sukhasahagatā paññā.
 wisdom that is without zest.
Wisdom that is accompanied by zest;
Upekkhāsahagatā paññā, na upekkhāsahagatā paññā.
 wisdom that is not accompanied by zest.
Wisdom that is accompanied by pleasure;
Kāmāvacarā paññā, na kāmāvacarā paññā.
 wisdom that is not accompanied by pleasure.
Wisdom that is accompanied by indifference;
Rūpāvacarā paññā, na rūpāvacarā paññā.
 wisdom that is not accompanied by indifference.
Wisdom that is characteristic of the plane of desire;
Arūpāvacarā paññā, na arūpāvacarā paññā.
 wisdom that is not characteristic of the plane of desire.
Wisdom that is characteristic of the plane of form;
Pariyāpannā paññā, apariyāpannā paññā.
 wisdom that is not characteristic of the plane of form.
Wisdom that is characteristic of the formless plane;
Niyyānikā paññā, aniyyānikā paññā.
 wisdom that is not characteristic of the formless plane.
Wisdom | that is included (i.
Niyatā paññā, aniyatā paññā.
 e. is mundane);
wisdom that is not included (i.
Sauttarā paññā, anuttarā paññā.
 e. is supramundane).
Wisdom tending to release;
Atthajāpikā paññā, jāpitatthā paññā.
 wisdom not tending to release.
Wisdom that is of fixed (resultant time);
Evaṁ duvidhena ñāṇavatthu.
 wisdom that is of no fixed (resultant time).
Wisdom that is surpassable;
wisdom that is not surpassable.
Wisdom that is the cause of resultant;
wisdom that is the resultant of cause.
Thus is the basis of knowledge by way of twofold division.

16.3 -


3. Tikamātikā
 3. Threefold Summary
Tividhena ñāṇavatthu—
 The basis of knowledge by way of threefold division:
Wisdom by means of thinking;
Cintāmayā paññā, sutamayā paññā, bhāvanāmayā paññā.
 wisdom by means of hearing;
wisdom by means of development.
Dānamayā paññā, sīlamayā paññā, bhāvanāmayā paññā.
 Wisdom by means of giving;
wisdom by means of morality;
Adhisīle paññā, adhicitte paññā, adhipaññāya paññā.
 wisdom by means of development.
Wisdom that is in higher morality;
Āyakosallaṁ, apāyakosallaṁ, upāyakosallaṁ.
 wisdom that is in higher consciousness;
wisdom that is in higher wisdom.
Vipākā paññā, vipākadhammadhammā paññā, nevavipākanavipākadhammadhammā paññā.
 Proficiency (in knowing) gain;
proficiency (in knowing) loss;
Upādinnupādāniyā paññā, anupādinnupādāniyā paññā, anupādinnaanupādāniyā paññā.
 proficiency of method.
Wisdom that is resultant;
Savitakkasavicārā paññā, avitakkavicāramattā paññā, avitakkaavicārā paññā.
 wisdom that is productive of resultant;
wisdom that is neither resultant nor productive of resultant.
Pītisahagatā paññā, sukhasahagatā paññā, upekkhāsahagatā paññā.
 Wisdom that is grasped, is the object of the attachments;
wisdom that is not grasped, is the object of the attachments;
Ācayagāminī paññā, apacayagāminī paññā, nevācayagāmināpacayagāminī paññā.
 wisdom that is not grasped, is not the object of the attachments.
Wisdom that is accompanied by directed-thought, accompanied by evaluation;
Sekkhā paññā, asekkhā paññā, nevasekkhanāsekkhā paññā.
 wisdom that is without directed-thought, evaluation only;
wisdom that is without directed-thought, without evaluation.
Parittā paññā, mahaggatā paññā, appamāṇā paññā.
Parittārammaṇā paññā, mahaggatārammaṇā paññā, appamāṇārammaṇā paññā.
 Wisdom that is accompanied by zest;
wisdom that is accompanied by pleasure;
Maggārammaṇā paññā, maggahetukā paññā, maggādhipatinī paññā.
 wisdom that is accompanied by indifference.
Wisdom that is cumulative;
Uppannā paññā, anuppannā paññā, uppādinī paññā.
 wisdom that is dispersive;
wisdom that is neither cumulative nor dispersive.
Atītā paññā, anāgatā paññā, paccuppannā paññā.
 Wisdom that is of the seven supramundane stages;
wisdom that is of the final supramundane stage;
Atītārammaṇā paññā, anāgatārammaṇā paññā, paccuppannārammaṇā paññā.
 wisdom that is neither of the seven supramundane stages nor of the final supramundane stage.
Wisdom that is low;
Ajjhattā paññā, bahiddhā paññā, ajjhattabahiddhā paññā.
 wisdom that is sublime;
wisdom that is immeasurable.
Ajjhattārammaṇā paññā, bahiddhārammaṇā paññā, ajjhattabahiddhārammaṇā paññā.
 Wisdom that has low object;
wisdom that has sublime object;
Savitakkasavicārā paññā atthi vipākā, atthi vipākadhammadhammā, atthi nevavipākanavipākadhammadhammā.
 wisdom that has immeasurable object.
Wisdom that has path as its object;
Atthi upādinnupādāniyā, atthi anupādinnupādāniyā, atthi anupādinnaanupādāniyā.
 wisdom that has path as its cause;
wisdom that has path as its dominating factor.
Atthi pītisahagatā, atthi sukhasahagatā, atthi upekkhāsahagatā.
 Wisdom that is risen;
wisdom that is not risen;
Atthi ācayagāminī, atthi apacayagāminī, atthi nevācayagāmināpacayagāminī.
 wisdom that is bound to arise.
Wisdom that is past;
Atthi sekkhā, atthi asekkhā, atthi nevasekkhanāsekkhā.
 wisdom that is future;
wisdom that is present.
Atthi parittā, atthi mahaggatā, atthi appamāṇā.
 Wisdom that has past object;
wisdom | that has future object;
Atthi parittārammaṇā, atthi mahaggatārammaṇā, atthi appamāṇārammaṇā.
 wisdom that has present object.
Wisdom that is internal;
Atthi maggārammaṇā, atthi maggahetukā, atthi maggādhipatinī.
 wisdom that is external;
wisdom that is both internal and external.
Atthi uppannā, atthi anuppannā, atthi uppādinī.
 Wisdom that has internal object;
wisdom that has external object;
Atthi atītā, atthi anāgatā, atthi paccuppannā.
 wisdom that has both internal and external objects.
Atthi atītārammaṇā, atthi anāgatārammaṇā, atthi paccuppannārammaṇā.
Wisdom accompanied by directed-thought, accompanied by evaluation that is resultant;
Atthi ajjhattā, atthi bahiddhā, atthi ajjhattabahiddhā.
 that is productive of resultant;
that is neither resultant nor productive of resultant.
Atthi ajjhattārammaṇā, atthi bahiddhārammaṇā, atthi ajjhattabahiddhārammaṇā.
 That is grasped, is the object of the attachments;
that is not grasped, is the object of the attachments;
Avitakkavicāramattā paññā atthi vipākā, atthi vipākadhammadhammā, atthi nevavipākanavipākadhammadhammā.
 that is not grasped, is not the object of the attachments.
That is accompanied by zest;
Atthi upādinnupādāniyā, atthi anupādinnupādāniyā, atthi anupādinnaanupādāniyā.
 that is accompanied by pleasure;
that is accompanied by indifference.
Atthi ācayagāminī, atthi apacayagāminī, atthi nevācayagāmināpacayagāminī.
 That is cumulative;
that is dispersive;
Atthi sekkhā, atthi asekkhā, atthi nevasekkhanāsekkhā.
 that is neither cumulative nor dispersive.
That is of the seven supramundane stages;
Atthi uppannā, atthi anuppannā, atthi uppādinī.
 that is of the final supramundane stage;
that is neither of the seven supramundane stages nor of the final supramundane stage.
Atthi atītā, atthi anāgatā, atthi paccuppannā.
 That is low;
that is sublime;
Atthi ajjhattā, atthi bahiddhā, atthi ajjhattabahiddhā.
 that is immeasurable.
That has low object;
Avitakkaavicārā paññā atthi vipākā, atthi vipākadhammadhammā, atthi nevavipākanavipākadhammadhammā.
 that has sublime object;
that has immeasurable object.
Atthi upādinnupādāniyā, atthi anupādinnupādāniyā, atthi anupādinnaanupādāniyā.
 That has path as its object;
that has path as its cause;
Atthi pītisahagatā, atthi sukhasahagatā, atthi upekkhāsahagatā.
 that has path as its dominating factor.
That is risen;
Atthi ācayagāminī, atthi apacayagāminī, atthi nevācayagāmināpacayagāminī.
 that is not risen;
that is bound to arise.
Atthi sekkhā, atthi asekkhā, atthi nevasekkhanāsekkhā.
 That is past;
that is future;
Atthi parittārammaṇā, atthi mahaggatārammaṇā, atthi appamāṇārammaṇā.
 that is present.
That has past object;
Atthi maggārammaṇā, atthi maggahetukā, atthi maggādhipatinī.
 that has future object;
that has present object.
Atthi uppannā, atthi anuppannā, atthi uppādinī.
 That is internal;
that is external;
Atthi atītā, atthi anāgatā, atthi paccuppannā.
 that is both internal and external.
That has internal object;
Atthi atītārammaṇā, atthi anāgatārammaṇā, atthi paccuppannārammaṇā.
 that has external object;
that has both internal and external object.
Atthi ajjhattā, atthi bahiddhā, atthi ajjhattabahiddhā.
Atthi ajjhattārammaṇā, atthi bahiddhārammaṇā, atthi ajjhattabahiddhārammaṇā.
 Wisdom without directed-thought, evaluation only that is resultant;
that is productive of resultant;
Pītisahagatā paññā sukhasahagatā paññā atthi vipākā, atthi vipākadhammadhammā, atthi nevavipākanavipākadhammadhammā.
 that is neither resultant nor productive of resultant.
That is grasped, is the object of the attachments;
Atthi upādinnupādāniyā, atthi anupādinnupādāniyā, atthi anupādinnaanupādāniyā.
 that is not grasped, is the object of the attachments;
that is not grasped, is not the object of the attachments.
Atthi savitakkasavicārā, atthi avitakkavicāramattā, atthi avitakkaavicārā.
 That is cumulative;
that is dispersive;
Atthi ācayagāminī, atthi apacayagāminī, atthi nevācayagāmināpacayagāminī.
 that is neither cumulative nor dispersive.
That is of the seven supramundane stages;
Atthi sekkhā, atthi asekkhā, atthi nevasekkhanāsekkhā.
 that is of the final supramundane stage;
that is neither of the seven supramundane stages nor of the final supramundane stage.
Atthi parittā, atthi mahaggatā, atthi appamāṇā.
 That is risen;
that is not risen;
Atthi parittārammaṇā, atthi mahaggatārammaṇā, atthi appamāṇārammaṇā.
 that is bound to arise.
That is past;
Atthi maggārammaṇā, atthi maggahetukā, atthi maggādhipatinī.
 that is future;
that is present.
Atthi uppannā, atthi anuppannā, atthi uppādinī.
 That is internal;
that is external;
Atthi atītā, atthi anāgatā, atthi paccuppannā.
 that is both internal and external.
Atthi atītārammaṇā, atthi anāgatārammaṇā, atthi paccuppannārammaṇā.
Wisdom without directed-thought, without evaluation that is resultant;
Atthi ajjhattā, atthi bahiddhā, atthi ajjhattabahiddhā.
 that is productive of resultant;
that is neither resultant nor productive of resultant.
Atthi ajjhattārammaṇā, atthi bahiddhārammaṇā, atthi ajjhattabahiddhārammaṇā.
 That is grasped, is the object of the attachments;
that is not grasped, is the object of the attachments;
Upekkhāsahagatā paññā atthi vipākā, atthi vipākadhammadhammā, atthi nevavipākanavipākadhammadhammā.
 that is not grasped, is not the object of the attachments.
That | is accompanied by zest;
Atthi upādinnupādāniyā, atthi anupādinnupādāniyā, atthi anupādinnaanupādāniyā.
 that is accompanied by pleasure;
that is accompanied by indifference.
Atthi ācayagāminī, atthi apacayagāminī, atthi nevācayagāmināpacayagāminī.
 That is cumulative;
that is dispersive;
Atthi sekkhā, atthi asekkhā, atthi nevasekkhanāsekkhā.
 that is neither cumulative nor dispersive.
That is of the seven supramundane stages;
Atthi parittā, atthi mahaggatā, atthi appamāṇā.
 that is of the final supramundane stage;
that is neither of the seven supramundane stages nor of the final supramundane stage.
Atthi parittārammaṇā, atthi mahaggatārammaṇā, atthi appamāṇārammaṇā.
 That has low object;
that has sublime object;
Atthi maggārammaṇā, atthi maggahetukā, atthi maggādhipatinī.
 that has immeasurable object.
That has path as its object;
Atthi uppannā, atthi anuppannā, atthi uppādinī.
 that has path as its cause;
that has path as its dominating factor.
Atthi atītā, atthi anāgatā, atthi paccuppannā.
 That is risen;
that is not risen;
Atthi atītārammaṇā, atthi anāgatārammaṇā, atthi paccuppannārammaṇā.
 that is bound to arise.
That is past;
Atthi ajjhattā, atthi bahiddhā, atthi ajjhattabahiddhā.
 that is future;
that is present.
Atthi ajjhattārammaṇā, atthi bahiddhārammaṇā, atthi ajjhattabahiddhārammaṇā.
 That has past object;
that has future object;
Evaṁ tividhena ñāṇavatthu.
 that has present object.
That is internal;
that is external;
that is both internal and external.
That has internal object;
that has external object;
that has both internal and external object.
Wisdom accompanied by zest, wisdom accompanied by pleasure that is resultant;
that is productive of resultant;
that is neither resultant nor productive of resultant.
That is grasped, is the object of the attachments;
that is not grasped, is the object of the attachments;
that is not grasped, is not the object of the attachments.
That is accompanied by directed-thought, accompanied by evaluation;
that is without directed-thought, evaluation only;
that is without directed-thought, without evaluation.
That is cumulative;
that is dispersive;
that is neither cumulative nor dispersive.
That is of the seven supramundane stages;
that is of the final supramundane stage;
that is neither of the seven supramundane stages nor of the final supramundane stage.
That is low;
that is sublime;
that is immeasurable.
That has low object;
that has sublime object;
that has immeasurable object.
That has path as its object;
that has path as its cause;
that has path as its dominating factor.
That is risen;
that is not risen;
that is bound to arise.
That is past;
that is future;
that is present.
That has past object;
that has future object;
that has present object.
That is internal;
that is external;
that is both internal and external.
That has internal object;
that has external object;
that has both internal and external object.
Wisdom accompanied by indifference that is resultant;
that is productive of resultant;
that is neither resultant nor productive of resultant.
That is grasped, is the object of the attachments;
that is not grasped, is the object of the attachments;
that is not grasped, is not the object of the attachments.
That is cumulative;
that is dispersive;
that is neither cumulative nor dispersive.
That is | of the seven supramundane stages;
that is of the final supramundane stage;
that is neither of the seven supramundane stages nor of the final supramundane stage.
That is low;
that is sublime;
that is immeasurable.
That has low object;
that has sublime object;
that has immeasurable object.
That has path as its object;
that has path as its cause;
that has path as its dominating factor.
That is risen;
that is not risen;
that is bound to arise.
That is past;
that is future;
that is present.
That has past object;
that has future object;
that has present object.
That is internal;
that is external;
that is both internal and external.
That has internal object;
that has external object;
that has both internal and external object.
Thus is the basis of knowledge by way of threefold division.

16.4 -


4. Catukkamātikā
 4. Fourfold Summary
Catubbidhena ñāṇavatthu—
 The basis of knowledge by way of fourfold division:
Knowledge that action is one's own possession;
Kammassakatañāṇaṁ,
 knowledge in conformity with the truth;
saccānulomikaṁ ñāṇaṁ,
 the knowledge of one having the path;
maggasamaṅgissa ñāṇaṁ,
 the knowledge of one having the fruit.
phalasamaṅgissa ñāṇaṁ.
 Knowledge of suffering;
knowledge of the cause of suffering;
Dukkhe ñāṇaṁ,
 knowledge of the cessation of suffering;
dukkhasamudaye ñāṇaṁ,
 knowledge of the way leading to the cessation of suffering.
dukkhanirodhe ñāṇaṁ,
 Wisdom characteristic of the plane of desire;
dukkhanirodhagāminiyā paṭipadāya ñāṇaṁ.
 wisdom characteristic of the plane of form;
wisdom characteristic of the formless plane;
Kāmāvacarā paññā,
 wisdom not included (i.e. supramundane).
rūpāvacarā paññā,
 Knowledge of (supramundane) states;
arūpāvacarā paññā,
 knowledge following (therefrom);
apariyāpannā paññā.
 penetrative knowledge;
conventional knowledge.
Dhamme ñāṇaṁ,
 There is wisdom for cumulation, not for dispersion;
anvaye ñāṇaṁ,
 there is wisdom for dispersion, not for cumulation;
pariye ñāṇaṁ,
 there is wisdom for cumulation also for dispersion;
sammutiñāṇaṁ.
 there is wisdom that is neither for cumulation nor for dispersion.
There is wisdom for aversion, not for realization;
Atthi paññā ācayāya no apacayāya,
 there is wisdom for realization, not for aversion;
atthi paññā apacayāya no ācayāya,
 there is wisdom for aversion also for realization;
atthi paññā ācayāya ceva apacayāya ca,
 there is wisdom neither for aversion nor for realization.
atthi paññā nevācayāya no apacayāya.
 Wisdom partaking of deterioration;
wisdom partaking of stationariness;
Atthi paññā nibbidāya no paṭivedhāya,
 wisdom partaking of distinction;
atthi paññā paṭivedhāya no nibbidāya,
 wisdom partaking of penetration.
atthi paññā nibbidāya ceva paṭivedhāya ca,
atthi paññā neva nibbidāya no paṭivedhāya.
The four analytic insights.
Hānabhāginī paññā,
 The four practices.
ṭhitibhāginī paññā,
 Four objects.
visesabhāginī paññā,
 Knowledge of ageing and death;
nibbedhabhāginī paññā.
 knowledge of the cause of ageing and death;
knowledge of the cessation of ageing and death;
Catasso paṭisambhidā.
 knowledge of the way leading to the cessation of ageing and death.
Knowledge of birth.
Catasso paṭipadā.
 * Knowledge of becoming.
* Knowledge | of attachment.
Cattāri ārammaṇāni.
 * Knowledge of craving.
* Knowledge of feeling.
Jarāmaraṇe ñāṇaṁ,
 * Knowledge of contact.
jarāmaraṇasamudaye ñāṇaṁ,
 * Knowledge of the six bases.
jarāmaraṇanirodhe ñāṇaṁ,
 * Knowledge of mind and matter.
jarāmaraṇanirodhagāminiyā paṭipadāya ñāṇaṁ.
 * Knowledge of consciousness.
* Knowledge of activities;
Jātiyā ñāṇaṁ …pe… bhave ñāṇaṁ …pe… upādāne ñāṇaṁ …pe… taṇhāya ñāṇaṁ …pe… vedanāya ñāṇaṁ …pe… phasse ñāṇaṁ …pe… saḷāyatane ñāṇaṁ …pe… nāmarūpe ñāṇaṁ …pe… viññāṇe ñāṇaṁ …pe… saṅkhāresu ñāṇaṁ,
 knowledge of the cause of activities;
saṅkhārasamudaye ñāṇaṁ,
 knowledge of the cessation of activities;
saṅkhāranirodhe ñāṇaṁ,
 knowledge of the way leading to the cessation of activities.
saṅkhāranirodhagāminiyā paṭipadāya ñāṇaṁ. Evaṁ catubbidhena ñāṇavatthu.
 Thus is the basis of knowledge by way of fourfold division.
* Complete each in general form of final example.

16.5 -


5. Pañcakamātikā
 5. Fivefold Summary
Pañcavidhena ñāṇavatthu—
 The basis of knowledge by way of fivefold division:
Pañcaṅgiko sammāsamādhi,
 Right concentration that has five constituents;
pañcañāṇiko sammāsamādhi.
 right concentration that has five knowledges.
Evaṁ pañcavidhena ñāṇavatthu.
 Thus is the basis of knowledge by way of fivefold division.

16.6 -


6. Chakkamātikā
 6. Sixfold Summary
Chabbidhena ñāṇavatthu—
 The basis of knowledge by way of sixfold division: Wisdom in the six higher knowledges. Thus is the basis of knowledge by way of sixfold division.
Chasu abhiññāsu paññā.
Evaṁ chabbidhena ñāṇavatthu.

16.7 -


7. Sattakamātikā
 7. Sevenfold Summary
Sattavidhena ñāṇavatthu—
 The basis of knowledge by way of sevenfold division: Seventy-seven bases of knowledge. Thus is the basis of knowledge by way of sevenfold division.
Sattasattati ñāṇavatthūni.
Evaṁ sattavidhena ñāṇavatthu.

16.8 -


8. Aṭṭhakamātikā
 8. Eightfold Summary
Aṭṭhavidhena ñāṇavatthu—
 The basis of knowledge by way of eightfold division: Wisdom in the four paths and in the four fruits. Thus is the basis of knowledge by way of eightfold division.
Catūsu maggesu, catūsu phalesu paññā.
Evaṁ aṭṭhavidhena ñāṇavatthu.

16.9 -


9. Navakamātikā
 9. Ninefold Summary
Navavidhena ñāṇavatthu—
 The basis of knowledge by way of ninefold division: Wisdom in the nine successive dwellings in attainments. Thus is the basis of knowledge by way of ninefold division.
Navasu anupubbavihārasamāpattīsu paññā.
Evaṁ navavidhena ñāṇavatthu.

16.10 -


10. Dasakamātikā
 10. Tenfold Summary
Dasavidhena ñāṇavatthu— dasa tathāgatassa tathāgatabalāni yehi balehi samannāgato tathāgato āsabhaṁ ṭhānaṁ paṭijānāti,
 The basis of knowledge by way of tenfold division:
parisāsu sīhanādaṁ nadati,
 The ten “Tathāgata powers” of the Tathāgata;
brahmacakkaṁ pavatteti.
 furnished with which powers the Tathāgata claims the leading position;
Katamāni dasa?
 roars the lion's roar in the assemblies;
sets rolling the supreme wheel (of the Teaching).
What are the ten?
Idha tathāgato ṭhānañca ṭhānato aṭṭhānañca aṭṭhānato yathābhūtaṁ pajānāti.
 Herein the Tathāgata comprehends, as it really is, cause as cause, absence of cause as absence of cause;
Yampi tathāgato ṭhānañca ṭhānato aṭṭhānañca aṭṭhānato yathābhūtaṁ pajānāti,
 this is a “Tathāgata power” of the Tathāgata.
idampi tathāgatassa tathāgatabalaṁ hoti,
 Because of which power the Tathāgata claims the leading position;
yaṁ balaṁ āgamma tathāgato āsabhaṁ ṭhānaṁ paṭijānāti,
 roars the lion's roar in the assemblies;
parisāsu sīhanādaṁ nadati,
 sets rolling the supreme wheel.
brahmacakkaṁ pavatteti.
 -1
And again the Tathāgata comprehends, as it really is, by way of cause, by way of root, the resultant of past, future and present actions that are performed;
Puna caparaṁ tathāgato atītānāgatapaccuppannānaṁ kammasamādānānaṁ ṭhānaso hetuso vipākaṁ yathābhūtaṁ pajānāti.
 that by which the Tathāgata comprehends, as it really is, by way of cause, by way of root, the resultant of past, future and present actions that are performed;
Yampi tathāgato atītānāgatapaccuppannānaṁ kammasamādānānaṁ ṭhānaso hetuso vipākaṁ yathābhūtaṁ pajānāti,
 this is a “Tathāgata power” of the Tathāgata.
idampi tathāgatassa tathāgatabalaṁ hoti,
 Because of which power the Tathāgata claims the leading position;
yaṁ balaṁ āgamma tathāgato āsabhaṁ ṭhānaṁ paṭijānāti,
 roars the lion's roar in the assemblies;
parisāsu sīhanādaṁ nadati,
 sets rolling the supreme wheel.
brahmacakkaṁ pavatteti.
 -2
And again the Tathāgata comprehends, as it really is, the way leading to all (destiny);
Puna caparaṁ tathāgato sabbatthagāminiṁ paṭipadaṁ yathābhūtaṁ pajānāti.
 that by which the Tathāgata comprehends, as it really is, the way leading to all (destiny);
Yampi tathāgato sabbatthagāminiṁ paṭipadaṁ yathābhūtaṁ pajānāti,
 this is a “Tathāgata power” of the Tathāgata.
idampi tathāgatassa tathāgatabalaṁ hoti,
 Because of which power the Tathāgata claims the leading position;
yaṁ balaṁ āgamma tathāgato āsabhaṁ ṭhānaṁ paṭijānāti,
 roars the lion's roar in the assemblies;
parisāsu sīhanādaṁ nadati,
 sets rolling the supreme wheel.
brahmacakkaṁ pavatteti.
 (3).
And again the Tathāgata comprehends, as it really is, the world that has many elements, different elements;
Puna caparaṁ tathāgato anekadhātu nānādhātulokaṁ yathābhūtaṁ pajānāti.
 that by which the Tathāgata comprehends, as it really is, the world that has many elements, different elements;
Yampi tathāgato anekadhātu nānādhātulokaṁ yathābhūtaṁ pajānāti,
 this is a “Tathāgata power” of the Tathāgata.
idampi tathāgatassa tathāgatabalaṁ hoti,
 Because of which power the Tathāgata claims the leading position;
yaṁ balaṁ āgamma tathāgato āsabhaṁ ṭhānaṁ paṭijānāti,
 roars the lion's roar in the assemblies;
parisāsu sīhanādaṁ nadati,
 sets rolling the supreme wheel.
brahmacakkaṁ pavatteti.
 -4
And again the Tathāgata comprehends, as it really is, the different dispositions of beings;
Puna caparaṁ tathāgato sattānaṁ nānādhimuttikataṁ yathābhūtaṁ pajānāti.
 that by which the Tathāgata comprehends, as it really is, the different dispositions of beings;
Yampi tathāgato sattānaṁ nānādhimuttikataṁ yathābhūtaṁ pajānāti,
 this is a “Tathāgata power” of the Tathāgata.
idampi tathāgatassa tathāgatabalaṁ hoti,
 Because of which power the Tathāgata claims the leading position;
yaṁ balaṁ āgamma tathāgato āsabhaṁ ṭhānaṁ paṭijānāti,
 roars the lion's roar in the assemblies;
parisāsu sīhanādaṁ nadati,
 sets rolling the supreme wheel.
brahmacakkaṁ pavatteti.
 -5
And again the Tathāgata comprehends, as it really is, the improvement, the deterioration of the controlling faculties of other | beings, of other persons;
Puna caparaṁ tathāgato parasattānaṁ parapuggalānaṁ indriyaparopariyattaṁ yathābhūtaṁ pajānāti.
 that by which the Tathāgata comprehends, as it really is, the improvement, the deterioration of the controlling faculties of other beings, of other persons;
Yampi tathāgato parasattānaṁ parapuggalānaṁ indriyaparopariyattaṁ yathābhūtaṁ pajānāti,
 this is a “Tathāgata power” of the Tathāgata.
idampi tathāgatassa tathāgatabalaṁ hoti,
 Because of which power the Tathāgata claims the leading position;
yaṁ balaṁ āgamma tathāgato āsabhaṁ ṭhānaṁ paṭijānāti,
 roars the lion's roar in the assemblies;
parisāsu sīhanādaṁ nadati,
 sets rolling the supreme wheel.
brahmacakkaṁ pavatteti.
 -6
And again the Tathāgata comprehends, as it really is, the corruption of, the purification of, the emergence from jhāna, release, concentration and attainment;
Puna caparaṁ tathāgato jhānavimokkhasamādhisamāpattīnaṁ saṅkilesaṁ vodānaṁ vuṭṭhānaṁ yathābhūtaṁ pajānāti.
 that by which the Tathāgata comprehends, as it really is, the corruption of, the purification of, the emergence from jhāna, release, concentration and attainment;
Yampi tathāgato jhānavimokkhasamādhisamāpattīnaṁ saṅkilesaṁ vodānaṁ vuṭṭhānaṁ yathābhūtaṁ pajānāti,
 this is a “Tathāgata power” of the Tathāgata.
idampi tathāgatassa tathāgatabalaṁ hoti,
 Because of which power the Tathāgata claims the leading position;
yaṁ balaṁ āgamma tathāgato āsabhaṁ ṭhānaṁ paṭijānāti,
 roars the lion's roar in the assemblies;
parisāsu sīhanādaṁ nadati,
 sets rolling the supreme wheel.
brahmacakkaṁ pavatteti.
 -7
And again the Tathāgata comprehends, as it really is, remembrance of previous existence;
Puna caparaṁ tathāgato pubbenivāsānussatiṁ yathābhūtaṁ pajānāti.
 that by which the Tathāgata comprehends, as it really is, remembrance of previous existence;
Yampi tathāgato pubbenivāsānussatiṁ yathābhūtaṁ pajānāti,
 this is a “Tathāgata power” of the Tathāgata.
idampi tathāgatassa tathāgatabalaṁ hoti,
 Because of which power the Tathāgata claims the leading position;
yaṁ balaṁ āgamma tathāgato āsabhaṁ ṭhānaṁ paṭijānāti,
 roars the lion's roar in the assemblies;
parisāsu sīhanādaṁ nadati,
 sets rolling the supreme wheel.
brahmacakkaṁ pavatteti.
 -8
And again the Tathāgata comprehends, at it really is, the passing away and rebirth of beings;
Puna caparaṁ tathāgato sattānaṁ cutūpapātaṁ yathābhūtaṁ pajānāti.
 that by which the Tathāgata comprehends, as it really is, the passing away and rebirth of beings;
Yampi tathāgato sattānaṁ cutūpapātaṁ yathābhūtaṁ pajānāti,
 this is a “Tathāgata power” of the Tathāgata.
idampi tathāgatassa tathāgatabalaṁ hoti,
 Because of which power the Tathāgata claims the leading position;
yaṁ balaṁ āgamma tathāgato āsabhaṁ ṭhānaṁ paṭijānāti,
 roars the lion's roar in the assemblies;
parisāsu sīhanādaṁ nadati,
 sets rolling the supreme wheel.
brahmacakkaṁ pavatteti.
 -9
And again the Tathāgata comprehends, as it really is, the destruction of the defilements;
Puna caparaṁ tathāgato āsavānaṁ khayaṁ yathābhūtaṁ pajānāti.
 that by which the Tathāgata comprehends, as it really is, the destruction of the defilements;
Yampi tathāgato āsavānaṁ khayaṁ yathābhūtaṁ pajānāti,
 this is a “Tathāgata power” of the Tathāgata.
idampi tathāgatassa tathāgatabalaṁ hoti,
 Because of which power the Tathāgata claims the leading position;
yaṁ balaṁ āgamma tathāgato āsabhaṁ ṭhānaṁ paṭijānāti,
 roars the lion's roar in the assemblies;
parisāsu sīhanādaṁ nadati,
 sets rolling the supreme wheel.
brahmacakkaṁ pavatteti.
 These are the ten “Tathāgata powers” of the Tathāgata.
Imāni dasa tathāgatassa tathāgatabalāni,
 Furnished with which powers the Tathāgata claims the leading position;
yehi balehi samannāgato tathāgato āsabhaṁ ṭhānaṁ paṭijānāti,
 roars the lion's roar in the assemblies;
parisāsu sīhanādaṁ nadati,
 sets rolling the supreme wheel.
brahmacakkaṁ pavatteti.
 -10
Thus is the Basis of Knowledge by Way of Tenfold Division
Evaṁ dasavidhena ñāṇavatthu.
(Here Ends) the Summary
Mātikā.

16.11 -


Niddesa
 1. Singlefold Exposition
1. Ekakaniddesa
 The five types of sense consciousness always are not roots;
Pañca viññāṇā na hetumeva,
 always are not accompanied by roots;
ahetukameva,
 always are not associated with roots;
hetuvippayuttameva,
 always are with cause;
sappaccayameva,
 always are conditioned;
saṅkhatameva,
 always are not material;
arūpameva,
 always are mundane;
lokiyameva,
 always are objects of the defilements;
sāsavameva,
 always are objects of the fetters;
saṁyojaniyameva,
 always are objects of the ties;
ganthaniyameva,
 always are objects of the floods;
oghaniyameva,
 always are objects of the bonds;
yoganiyameva,
 always are objects of the hindrances;
nīvaraṇiyameva,
 always are objects of the perversions;
parāmaṭṭhameva,
 always are objects of the attachments;
upādāniyameva,
 always are objects of the corruptions;
saṅkilesikameva,
 always are neither-good-nor-bad;
abyākatameva,
 always have objects;
sārammaṇameva,
 always are not mental concomitants;
acetasikameva,
 always are resultants;
vipākameva,
 always are grasped, are objects of the attachments;
upādinnupādāniyameva,
 always are not corrupt, are objects of the corruptions;
asaṅkiliṭṭhasaṅkilesikameva,
 always are not “accompanied by directed-thought, accompanied by evaluation”;
na savitakkasavicārameva,
 always are not “without directed-thought, evaluation only”;
na avitakkavicāramattameva,
 always are not “without directed-thought, without evaluation”;
avitakkaavicārameva,
 always are “not accompanied by zest”;
na pītisahagatameva,
 always are “not to be abandoned either by the first path or by the subsequent paths”;
neva dassanena na bhāvanāya pahātabbameva,
 always are neither cumulative nor dispersive;
neva dassanena na bhāvanāya pahātabbahetukameva,
 always are neither of the seven supramundane stages nor of the final supramundane stage;
nevācayagāmināpacayagāmimeva,
 always are low;
nevasekkhanāsekkhameva,
 always are characteristic of the plane of desire;
parittameva,
 always are not characteristic of the plane of form;
kāmāvacarameva,
 always are not characteristic of the formless plane;
na rūpāvacarameva,
 always are included (i.
na arūpāvacarameva,
 e. are mundane);
pariyāpannameva,
 always are not “not included” (i.
no apariyāpannameva,
 e. not supramundane);
aniyatameva,
 always are of no fixed (resultant time);
aniyyānikameva,
 always “do not tend to release”;
uppannaṁ manoviññāṇaviññeyyameva,
 always (their) arising is cognizable by mind consciousness;
aniccameva,
 always are impermanent;
jarābhibhūtameva.
 always are subject to ageing.
Pañca viññāṇā uppannavatthukā,
 The five types of sense consciousness “have arisen bases, have arisen objects” means:
uppannārammaṇāti uppannasmiṁ vatthusmiṁ uppanne ārammaṇe uppajjanti.
 They (each) arise on an arisen base, on an arisen object.
Purejātavatthukā,
 “Have pre-existing bases, have pre-existing objects” means:
purejātārammaṇāti purejātasmiṁ vatthusmiṁ purejāte ārammaṇe uppajjanti.
 They (each) arise on a pre-existing base, on a pre-existing object.
“Have internal bases, have external objects” means:
The bases of the five types of sense consciousness are internal, the objects are external.
Ajjhattikavatthukā,
 “Have non-disintegrated bases, have non-disintegrated | objects” means:
bāhirārammaṇāti pañcannaṁ viññāṇānaṁ vatthu ajjhattikā,
 They (each) arise on a non-disintegrated base, on a non-disintegrated object.
ārammaṇā bāhirā.
 “Have different bases, have different objects” means:
The base and object of eye consciousness is (one thing);
the base and object of ear consciousness is another;
Asambhinnavatthukā,
 the base and object of nose consciousness is another;
asambhinnārammaṇāti asambhinnasmiṁ vatthusmiṁ asambhinne ārammaṇe uppajjanti.
 the base and object of tongue consciousness is another;
the base and object of body consciousness is another.
Nānāvatthukā,
 “Do not experience each other's object” means:
nānārammaṇāti aññaṁ cakkhuviññāṇassa vatthu ca ārammaṇañca,
 Ear consciousness does not experience the object of eye consciousness;
aññaṁ sotaviññāṇassa vatthu ca ārammaṇañca,
 eye consciousness does not experience the object of ear consciousness either.
aññaṁ ghānaviññāṇassa vatthu ca ārammaṇañca,
 Nose consciousness does not experience the object of eye consciousness;
aññaṁ jivhāviññāṇassa vatthu ca ārammaṇañca,
 eye consciousness does not experience the object of nose consciousness either.
aññaṁ kāyaviññāṇassa vatthu ca ārammaṇañca.
 Tongue consciousness does not experience the object of eye consciousness;
eye consciousness does not experience the object of tongue consciousness either.
Body consciousness does not experience the object of eye consciousness;
Na aññamaññassa gocaravisayaṁ paccanubhontīti cakkhuviññāṇassa gocaravisayaṁ sotaviññāṇaṁ na paccanubhoti,
 eye consciousness does not experience the object of body consciousness either.
sotaviññāṇassa gocaravisayampi cakkhuviññāṇaṁ na paccanubhoti.
 Of ear consciousness.
Cakkhuviññāṇassa gocaravisayaṁ ghānaviññāṇaṁ na paccanubhoti,
 * of nose consciousness.
ghānaviññāṇassa gocaravisayampi cakkhuviññāṇaṁ na paccanubhoti.
 * of tongue consciousness.
Cakkhuviññāṇassa gocaravisayaṁ jivhāviññāṇaṁ na paccanubhoti,
 * Eye consciousness does not experience the object of body consciousness;
jivhāviññāṇassa gocaravisayampi cakkhuviññāṇaṁ na paccanubhoti.
 body consciousness does not experience the object of eye consciousness either.
Cakkhuviññāṇassa gocaravisayaṁ kāyaviññāṇaṁ na paccanubhoti,
 Ear consciousness does not experience the object of body consciousness;
kāyaviññāṇassa gocaravisayampi cakkhuviññāṇaṁ na paccanubhoti.
 body consciousness does not experience the object of ear consciousness either.
Sotaviññāṇassa …pe… ghānaviññāṇassa …pe… jivhāviññāṇassa …pe… kāyaviññāṇassa gocaravisayaṁ cakkhuviññāṇaṁ na paccanubhoti,
 Nose consciousness does not experience the object of body consciousness;
cakkhuviññāṇassa gocaravisayampi kāyaviññāṇaṁ na paccanubhoti.
 body consciousness does not experience the object of nose consciousness either.
Kāyaviññāṇassa gocaravisayaṁ sotaviññāṇaṁ na paccanubhoti,
 Tongue consciousness does not experience the object of body consciousness;
sotaviññāṇassa gocaravisayampi kāyaviññāṇaṁ na paccanubhoti.
 body consciousness does not experience the object of tongue consciousness either.
Kāyaviññāṇassa gocaravisayaṁ ghānaviññāṇaṁ na paccanubhoti,
ghānaviññāṇassa gocaravisayampi kāyaviññāṇaṁ na paccanubhoti.
Kāyaviññāṇassa gocaravisayaṁ jivhāviññāṇaṁ na paccanubhoti,
 * Each should be dealt with in the same general form as the final example.
jivhāviññāṇassa gocaravisayampi kāyaviññāṇaṁ na paccanubhoti.
“Do not arise without advertence” means:
Na asamannāhārā uppajjantīti samannāharantassa uppajjanti.
 They arise in one who has advertence.
Na amanasikārā uppajjantīti manasikarontassa uppajjanti.
 “Do not arise without attention” means:
They arise in one who has attention.
“Do not arise consecutively” means:
Na abbokiṇṇā uppajjantīti na paṭipāṭiyā uppajjanti.
 They do not arise in succession.
“Do not arise simultaneously” means:
They do not arise at the same moment.
Na apubbaṁ acarimaṁ uppajjantīti na ekakkhaṇe uppajjanti.
“Do not arise immediately following each other” means:
Immediately following the arising of eye consciousness, ear consciousness does not arise;
Na aññamaññassa samanantarā uppajjantīti cakkhuviññāṇassa uppannasamanantarā sotaviññāṇaṁ na uppajjati,
 immediately following the arising of ear consciousness, eye consciousness does not arise either.
sotaviññāṇassa uppannasamanantarāpi cakkhuviññāṇaṁ na uppajjati.
 Immediately following the arising of eye consciousness, nose consciousness does not arise;
Cakkhuviññāṇassa uppannasamanantarā ghānaviññāṇaṁ na uppajjati,
 immediately following the arising of nose consciousness, eye consciousness does not arise either.
ghānaviññāṇassa uppannasamanantarāpi cakkhuviññāṇaṁ na uppajjati.
 Immediately following the arising of eye consciousness, tongue consciousness does not arise;
Cakkhuviññāṇassa uppannasamanantarā jivhāviññāṇaṁ na uppajjati,
 immediately following the arising of tongue consciousness, eye consciousness does not arise either.
jivhāviññāṇassa uppannasamanantarāpi cakkhuviññāṇaṁ na uppajjati.
 Immediately following the arising of eye consciousness, body consciousness does not arise;
Cakkhuviññāṇassa uppannasamanantarā kāyaviññāṇaṁ na uppajjati,
 immediately following the arising of body consciousness, eye consciousness does not arise either.
kāyaviññāṇassa uppannasamanantarāpi cakkhuviññāṇaṁ na uppajjati.
 Of ear consciousness.
Sotaviññāṇassa …pe… ghānaviññāṇassa …pe… jivhāviññāṇassa …pe… kāyaviññāṇassa uppannasamanantarā cakkhuviññāṇaṁ na uppajjati,
 * of nose consciousness.
cakkhuviññāṇassa uppannasamanantarāpi kāyaviññāṇaṁ na uppajjati.
 * of tongue consciousness.
Kāyaviññāṇassa uppannasamanantarā sotaviññāṇaṁ na uppajjati,
 * Immediately following the arising of body consciousness, eye consciousness does not arise;
sotaviññāṇassa uppannasamanantarāpi kāyaviññāṇaṁ na uppajjati.
 immediately following the arising of eye consciousness, body consciousness does not arise either.
Kāyaviññāṇassa uppannasamanantarā ghānaviññāṇaṁ na uppajjati,
 Immediately following the arising of body consciousness, ear consciousness does not arise;
ghānaviññāṇassa uppannasamanantarāpi kāyaviññāṇaṁ na uppajjati.
 immediately following the arising of ear consciousness, body consciousness does not arise either.
Kāyaviññāṇassa uppannasamanantarā jivhāviññāṇaṁ na uppajjati,
 Immediately following the arising of body consciousness, nose consciousness does not arise;
jivhāviññāṇassa uppannasamanantarāpi kāyaviññāṇaṁ na uppajjati.
 immediately following the arising of nose consciousness, body consciousness does not arise either.
Immediately following the arising of body consciousness, tongue consciousness does not arise;
immediately following the arising of tongue consciousness, body consciousness does not arise either.
Pañca viññāṇā anābhogāti pañcannaṁ viññāṇānaṁ natthi āvaṭṭanā vā ābhogo vā samannāhāro vā manasikāro vā.
* Each should be dealt with in the same general form as the final example.
Pañcahi viññāṇehi na kañci dhammaṁ paṭivijānātīti pañcahi viññāṇehi na kañci dhammaṁ paṭivijānāti.
“The five types of sense consciousness are not cognitive” means:
Aññatra abhinipātamattāti aññatra āpātamattā.
 For the five types of sense consciousness there is no turning towards (the object) or cognition or advertence or attention.
Pañcannaṁ viññāṇānaṁ samanantarāpi na kañci dhammaṁ paṭivijānātīti pañcannaṁ viññāṇānaṁ samanantarā manodhātuyāpi na kañci dhammaṁ paṭivijānāti.
 “By the five types of sense consciousness one discriminates no state whatever” means:
By the five types of sense consciousness one discriminates no state whatever.
“Other than mere falling in” means:
Pañcahi viññāṇehi na kañci iriyāpathaṁ kappetīti pañcahi viññāṇehi na kañci iriyāpathaṁ kappeti— gamanaṁ vā ṭhānaṁ vā nisajjaṁ vā seyyaṁ vā.
 Other than mere falling in (i.
e., entry of the object).
“Even immediately following the five types of sense consciousness one discriminates no state whatever” means:
Pañcannaṁ viññāṇānaṁ samanantarāpi na kañci iriyāpathaṁ kappetīti pañcannaṁ viññāṇānaṁ samanantarā manodhātuyāpi na kañci iriyāpathaṁ kappeti— gamanaṁ vā ṭhānaṁ vā nisajjaṁ vā seyyaṁ vā.
 Immediately following the five types of sense consciousness one discriminates no state whatever, even by mind element.
“By the five types of sense consciousness one makes no posture whatever” means:
By the five types of sense consciousness one makes no posture whatever, either going, standing, sitting or lying.
Pañcahi viññāṇehi na kāyakammaṁ na vacīkammaṁ paṭṭhapetīti pañcahi viññāṇehi na kāyakammaṁ na vacīkammaṁ paṭṭhapeti.
 “Even immediately following the five types of sense consciousness one makes no posture whatever” means:
Immediately following the five types of sense consciousness one makes no posture whatever, either going, standing, sitting or lying, even by mind element.
“By the five types of sense consciousness one establishes no bodily action, no verbal action” means:
Pañcannaṁ viññāṇānaṁ samanantarāpi na kāyakammaṁ na vacīkammaṁ paṭṭhapetīti pañcannaṁ viññāṇānaṁ samanantarā manodhātuyāpi na kāyakammaṁ na vacīkammaṁ paṭṭhapeti.
 By the five types of sense consciousness one establishes no bodily action, no verbal action.
“Even immediately following the five types of sense consciousness one establishes no bodily action, no verbal action” means:
Immediately following the five types of sense consciousness one establishes no bodily action, no verbal action, even by mind element.
Pañcahi viññāṇehi na kusalākusalaṁ dhammaṁ samādiyatīti pañcahi viññāṇehi na kusalākusalaṁ dhammaṁ samādiyati.
 “By the five types of sense consciousness one performs no good or bad state” means:
By the five types of sense consciousness one performs no good or bad state.
“Even immediately following the five types of sense consciousness one performs no good or bad state” means:
Pañcannaṁ viññāṇānaṁ samanantarāpi na kusalākusalaṁ dhammaṁ samādiyatīti pañcannaṁ viññāṇānaṁ samanantarā manodhātuyāpi na kusalākusalaṁ dhammaṁ samādiyati.
 Immediately following the five types of sense consciousness one performs no good or bad state, even by mind element.
“By the five types of sense consciousness one does not attain, does not emerge” means:
By the five types of sense consciousness one does not attain, does not emerge.
Pañcahi viññāṇehi na samāpajjati na vuṭṭhātīti pañcahi viññāṇehi na samāpajjati na vuṭṭhāti.
 “Even immediately following the five types of sense consciousness one does not attain, does not emerge” means:
Immediately following the five types of sense consciousness one does not attain, does not emerge, even by mind element.
“By the five types of sense consciousness one does not pass away, does not arise” means:
Pañcannaṁ viññāṇānaṁ samanantarāpi na samāpajjati na vuṭṭhātīti pañcannaṁ viññāṇānaṁ samanantarā manodhātuyāpi na samāpajjati na vuṭṭhāti.
 By the five types of sense consciousness one does not pass away, does not arise (i.
e., is not reborn).
“Even immediately following the five types of sense consciousness one does not pass away, does not arise” means:
Pañcahi viññāṇehi na cavati na uppajjatīti pañcahi viññāṇehi na cavati na uppajjati.
 Immediately following the five types of sense consciousness one does not pass away, does not arise, even by mind element.
“By the five types of sense consciousness one does not | sleep, does not wake, does not see dreams” means:
By the five types of sense consciousness one does not sleep, does not wake, does not see dreams.
Pañcannaṁ viññāṇānaṁ samanantarāpi na cavati na uppajjatīti pañcannaṁ viññāṇānaṁ samanantarā manodhātuyāpi na cavati na uppajjati.
 “Even immediately following the five types of sense consciousness one does not sleep, does not wake, does not see dreams” means:
Immediately following the five types of sense consciousness one does not sleep, does not wake, does not see dreams, even by mind element.
Thus the explanation of the true nature of the basis (of knowledge) is wisdom.
Pañcahi viññāṇehi na supati na paṭibujjhati na supinaṁ passatīti pañcahi viññāṇehi na supati na paṭibujjhati na supinaṁ passati.
 Thus is the basis of knowledge by way of singlefold division.
(Here Ends) Singlefold Exposition
Pañcannaṁ viññāṇānaṁ samanantarāpi na supati na paṭibujjhati na supinaṁ passatīti pañcannaṁ viññāṇānaṁ samanantarā manodhātuyāpi na supati na paṭibujjhati na supinaṁ passati.
Evaṁ yāthāvakavatthuvibhāvanā paññā.
Evaṁ ekavidhena ñāṇavatthu.
Ekakaṁ.

16.12 -


2. Dukaniddesa
 2. Twofold Exposition
Tīsu bhūmīsu kusalābyākate paññā lokiyā paññā, catūsu maggesu catūsu phalesu paññā lokuttarā paññā.
 In the three planes the wisdom in good and neither-good-nor-bad (states) is mundane wisdom; the wisdom in the four paths and in the four fruits is supramundane wisdom. All wisdom is cognizable by one way; is not cognizable by another way.
Sabbāva paññā kenaci viññeyyā, kenaci na viññeyyā.
 In the three planes the wisdom in good and neither-good-nor-bad (states) is wisdom that is the object of the defilements; the wisdom in the four paths and in the four fruits is wisdom that is not the object of the defilements. In the three planes the wisdom in good and neither-good-nor-bad (states) is wisdom that is not associated with the defilements, is the object of the defilements; the wisdom in the four paths and in the four fruits is wisdom that is not associated with the defilements, is not the object of the defilements.
Tīsu bhūmīsu kusalābyākate paññā sāsavā paññā, catūsu maggesu catūsu phalesu paññā anāsavā paññā.
 In the three planes the wisdom in good and neither-good-nor-bad (states) is wisdom that is the object of the fetters; the wisdom in the four paths and in the four fruits is wisdom that is not the object of the fetters. In the three planes the wisdom in good and neither-good-nor-bad (states) is wisdom that is not associated with the fetters, is the object of the fetters; the wisdom in the four paths and in the four fruits is wisdom that is not associated with the fetters, is not the object of the fetters.
Tīsu bhūmīsu kusalābyākate paññā āsavavippayuttā sāsavā paññā, catūsu maggesu catūsu phalesu paññā āsavavippayuttā anāsavā paññā.
 In the three planes the wisdom in good and neither-good-nor-bad (states) is wisdom that is the object of the ties; the wisdom in the four paths and in the four fruits is wisdom that is not the object of the ties. In the three planes the wisdom in good and neither-good-nor-bad (states) is wisdom that is not associated with the ties, is the object of the ties; the wisdom in the four paths and in the four fruits | is wisdom that is not associated with the ties, is not the object of the ties.
Tīsu bhūmīsu kusalābyākate paññā saṁyojaniyā paññā, catūsu maggesu catūsu phalesu paññā asaṁyojaniyā paññā.
 In the three planes the wisdom in good and neither-good-nor-bad (states) is wisdom that is the object of the floods; the wisdom in the four paths and in the four fruits is wisdom that is not the object of the floods. In the three planes the wisdom in good and neither-good-nor-bad (states) is wisdom that is not associated with the floods, is the object of the floods; the wisdom in the four paths and in the four fruits is wisdom that is not associated with the floods, is not the object of the floods.
Tīsu bhūmīsu kusalābyākate paññā saṁyojanavippayuttā saṁyojaniyā paññā, catūsu maggesu catūsu phalesu paññā saṁyojanavippayuttā asaṁyojaniyā paññā.
 In the three planes the wisdom in good and neither-good-nor-bad (states) is wisdom that is the object of the bonds; the wisdom in the four paths and in the four fruits is wisdom that is not the object of the bonds. In the three planes the wisdom in good and neither-good-nor-bad (states) is wisdom that is not associated with the bonds, is the object of the bonds; the wisdom in the four paths and in the four fruits is wisdom that is not associated with the bonds, is not the object of the bonds.
Tīsu bhūmīsu kusalābyākate paññā ganthaniyā paññā, catūsu maggesu catūsu phalesu paññā aganthaniyā paññā.
 In the three planes the wisdom in good and neither-good-nor-bad (states) is wisdom that is the object of the hindrances; the wisdom in the four paths and in the four fruits is wisdom that is not the object of the hindrances. In the three planes the wisdom in good and neither-good-nor-bad (states) is wisdom that is not associated with the hindrances, is the object of the hindrances; the wisdom in the four paths and in the four fruits is wisdom that is not associated with the hindrances, is not the object of the hindrances.
Tīsu bhūmīsu kusalābyākate paññā ganthavippayuttā ganthaniyā paññā, catūsu maggesu catūsu phalesu paññā ganthavippayuttā aganthaniyā paññā.
 In the three planes the wisdom in good and neither-good-nor-bad (states) is wisdom that is the object of the perversions; the wisdom in the four paths and in the four fruits is wisdom that is not the object of the perversions. In the three planes the wisdom in good and neither-good-nor-bad (states) is wisdom that is not associated with the perversions, is the object of the perversions; the wisdom in the four paths and in the four fruits is wisdom that is not associated with the perversions, is not the object of the perversions.
Tīsu bhūmīsu kusalābyākate paññā oghaniyā paññā, catūsu maggesu catūsu phalesu paññā anoghaniyā paññā.
 In the three planes the wisdom in resultants is wisdom that is grasped by craving and false view; in the three planes the wisdom in good (states), in the three planes the wisdom in inoperative neither-good-nor-bad (states), the wisdom in the four paths and in the four fruits is wisdom that is not grasped.
Tīsu bhūmīsu kusalābyākate paññā oghavippayuttā oghaniyā paññā, catūsu maggesu catūsu phalesu paññā oghavippayuttā anoghaniyā paññā.
 In the three planes the wisdom in good and neither-good-nor-| bad (states) is wisdom that is the object of the attachments; the wisdom in the four paths and in the four fruits is wisdom that is not the object of the attachments. In the three planes the wisdom in good and neither-good-nor-bad (states) is wisdom that is not associated with the attachments, is the object of the attachments; the wisdom in the four paths and in the four fruits is wisdom that is not associated with the attachments, is not the object of the attachments.
Tīsu bhūmīsu kusalābyākate paññā yoganiyā paññā, catūsu maggesu catūsu phalesu paññā ayoganiyā paññā.
 In the three planes the wisdom in good and neither-good-nor-bad (states) is wisdom that is the object of the corruptions; the wisdom in the four paths and in the four fruits is wisdom that is not the object of the corruptions. In the three planes the wisdom in good and neither-good-nor-bad (states) is wisdom that is not associated with the corruptions, is the object of the corruptions; the wisdom in the four paths and in the four fruits is wisdom that is not associated with the corruptions, is not the object of the corruptions.
Tīsu bhūmīsu kusalābyākate paññā yogavippayuttā yoganiyā paññā, catūsu maggesu catūsu phalesu paññā yogavippayuttā ayoganiyā paññā.
 Wisdom associated with directed-thought is wisdom that is accompanied by directed-thought; wisdom not associated with directed-thought is wisdom that is without directed-thought. Wisdom associated with evaluation is wisdom that is accompanied by evaluation; wisdom not associated with evaluation is wisdom that is without evaluation. Wisdom associated with zest is wisdom that is with zest; wisdom not associated with zest is wisdom that is without zest. Wisdom associated with zest is wisdom that is accompanied by zest; wisdom not associated with zest is wisdom that is not accompanied by zest. Wisdom associated with pleasure is wisdom that is accompanied by pleasure; wisdom not associated with pleasure is wisdom that is not accompanied by pleasure. Wisdom associated with indifference is wisdom that is accompanied by indifference; wisdom not associated with indifference is wisdom that is not accompanied by indifference.
Tīsu bhūmīsu kusalābyākate paññā nīvaraṇiyā paññā, catūsu maggesu catūsu phalesu paññā anīvaraṇiyā paññā.
 The wisdom in good and neither-good-nor-bad (states) characteristic of the plane of desire is wisdom that is characteristic of the plane of desire; the wisdom characteristic of the plane of form, wisdom characteristic of the formless plane, wisdom not included (i.e. supramundane) is wisdom that is not characteristic of the plane of desire. The wisdom in good and neither-good-nor-bad (states) characteristic of the plane of form is wisdom that is | characteristic of the plane of form; the wisdom characteristic of the plane of desire, wisdom characteristic of the formless plane, wisdom not included (i.e. supramundane) is wisdom that is not characteristic of the plane of form. The wisdom in good and neither-good-nor-bad (states) characteristic of the formless plane is wisdom that is characteristic of the formless plane; the wisdom characteristic of the plane of desire, wisdom characteristic of the plane of form, wisdom not included (i.e. supramundane) is wisdom that is not characteristic of the formless plane.
Tīsu bhūmīsu kusalābyākate paññā nīvaraṇavippayuttā nīvaraṇiyā paññā, catūsu maggesu catūsu phalesu paññā nīvaraṇavippayuttā anīvaraṇiyā paññā.
 In the three planes the wisdom in good and neither-good-nor-bad (states) is wisdom that is included (i.e. is mundane); the wisdom in the four paths and in the four fruits is wisdom that is not included (i.e. is supramundane). The wisdom in the four paths is wisdom tending to release; in the three planes the wisdom in good (states), in the four planes the wisdom in resultant (states), in the three planes the wisdom in inoperative neither-good-nor-bad (states) is wisdom not tending to release. The wisdom in the four paths is wisdom that is of fixed (resultant time); in the three planes the wisdom in good (states), in the four planes the wisdom in resultant (states), in the three planes the wisdom in inoperative neither-good-nor-bad (states) is wisdom that is of no fixed (resultant time). In the three planes the wisdom in good and neither-good-nor-bad (states) is wisdom that is surpassable; the wisdom in the four paths and in the four fruits is wisdom that is not surpassable.
Tīsu bhūmīsu kusalābyākate paññā parāmaṭṭhā paññā, catūsu maggesu catūsu phalesu paññā aparāmaṭṭhā paññā.
 Therein what is wisdom that is the cause of resultant? In the four planes the wisdom in good (states), the wisdom in the inoperative neither-good-nor-bad (states) of the arahatta who causes higher knowledge to arise, who causes attainment to arise, is wisdom that is the cause of resultant. In the four planes the wisdom in resultant (states), the wisdom in the inoperative neither-good-nor-bad (states) of the arahatta having higher knowledge that has arisen, having attainment that has arisen, is wisdom that is the resultant of cause. Thus is the basis of knowledge by way of twofold division.
Tīsu bhūmīsu kusalābyākate paññā parāmāsavippayuttā parāmaṭṭhā paññā, catūsu maggesu catūsu phalesu paññā parāmāsavippayuttā aparāmaṭṭhā paññā.
 (Here Ends) Twofold (Exposition)
Tīsu bhūmīsu vipāke paññā upādinnā paññā, tīsu bhūmīsu kusale tīsu bhūmīsu kiriyābyākate catūsu maggesu catūsu phalesu paññā anupādinnā paññā.
Tīsu bhūmīsu kusalābyākate paññā upādāniyā paññā, catūsu maggesu catūsu phalesu paññā anupādāniyā paññā.
Tīsu bhūmīsu kusalābyākate paññā upādānavippayuttā upādāniyā paññā, catūsu maggesu catūsu phalesu paññā upādānavippayuttā anupādāniyā paññā.
Tīsu bhūmīsu kusalābyākate paññā saṅkilesikā paññā, catūsu maggesu catūsu phalesu paññā asaṅkilesikā paññā.
Tīsu bhūmīsu kusalābyākate paññā kilesavippayuttā saṅkilesikā paññā, catūsu maggesu catūsu phalesu paññā kilesavippayuttā asaṅkilesikā paññā.
Vitakkasampayuttā paññā savitakkā paññā, vitakkavippayuttā paññā avitakkā paññā.
Vicārasampayuttā paññā savicārā paññā, vicāravippayuttā paññā avicārā paññā.
Pītisampayuttā paññā sappītikā paññā, pītivippayuttā paññā appītikā paññā.
Pītisampayuttā paññā pītisahagatā paññā, pītivippayuttā paññā na pītisahagatā paññā.
Sukhasampayuttā paññā sukhasahagatā paññā, sukhavippayuttā paññā na sukhasahagatā paññā.
Upekkhāsampayuttā paññā upekkhāsahagatā paññā, upekkhāvippayuttā paññā na upekkhāsahagatā paññā.
Kāmāvacarakusalābyākate paññā kāmāvacarā paññā, rūpāvacarā paññā arūpāvacarā paññā, apariyāpannā paññā na kāmāvacarā paññā.
Rūpāvacarakusalābyākate paññā rūpāvacarā paññā, kāmāvacarā paññā arūpāvacarā paññā apariyāpannā paññā na rūpāvacarā paññā.
Arūpāvacarakusalābyākate paññā arūpāvacarā paññā, kāmāvacarā paññā rūpāvacarā paññā apariyāpannā paññā na arūpāvacarā paññā.
Tīsu bhūmīsu kusalābyākate paññā pariyāpannā paññā, catūsu maggesu catūsu phalesu paññā apariyāpannā paññā.
Catūsu maggesu paññā niyyānikā paññā, tīsu bhūmīsu kusale catūsu bhūmīsu vipāke tīsu bhūmīsu kiriyābyākate paññā aniyyānikā paññā.
Catūsu maggesu paññā niyatā paññā, tīsu bhūmīsu kusale catūsu bhūmīsu vipāke tīsu bhūmīsu kiriyābyākate paññā aniyatā paññā.
Tīsu bhūmīsu kusalābyākate paññā sauttarā paññā, catūsu maggesu catūsu phalesu paññā anuttarā paññā.
Tattha katamā atthajāpikā paññā?
Catūsu bhūmīsu kusale arahato abhiññaṁ uppādentassa samāpattiṁ uppādentassa kiriyābyākate paññā atthajāpikā paññā, catūsu bhūmīsu vipāke arahato uppannāya abhiññāya uppannāya samāpattiyā kiriyābyākate paññā jāpitatthā paññā.
Evaṁ duvidhena ñāṇavatthu.
Dukaṁ.

16.13 -


3. Tikaniddesa
 3. Threefold Exposition
Tattha katamā cintāmayā paññā? Yogavihitesu vā kammāyatanesu yogavihitesu vā sippāyatanesu yogavihitesu vā vijjāṭṭhānesu kammassakataṁ vā saccānulomikaṁ vā rūpaṁ aniccanti vā vedanā …pe… saññā … saṅkhārā … viññāṇaṁ aniccanti vā, yaṁ evarūpiṁ anulomikaṁ khantiṁ diṭṭhiṁ ruciṁ mudiṁ pekkhaṁ dhammanijjhānakkhantiṁ parato assutvā paṭilabhati— ayaṁ vuccati “cintāmayā paññā”.
 Therein what is “wisdom by means of thinking”? (The wisdom) In the spheres of work invented by ingenuity or in the | spheres of craft invented by ingenuity or in the branches of science invented by ingenuity or (knowledge that) action is one's own possession or (knowledge that) in conformity with truth matter is impermanent; feeling;* perception;* mental concomitants; * or consciousness is impermanent; that which is similar, in conformity, that ability (to comprehend), view, choice, opinion, seeing, ability to apprehend (these) states, is acquired without hearing from others. This is called wisdom by means of thinking.
Tattha katamā sutamayā paññā? Yogavihitesu vā kammāyatanesu yogavihitesu vā sippāyatanesu yogavihitesu vā vijjāṭṭhānesu kammassakataṁ vā saccānulomikaṁ vā rūpaṁ aniccanti vā vedanā …pe… saññā … saṅkhārā … viññāṇaṁ aniccanti vā, yaṁ evarūpiṁ anulomikaṁ khantiṁ diṭṭhiṁ ruciṁ mudiṁ pekkhaṁ dhammanijjhānakkhantiṁ parato sutvā paṭilabhati— ayaṁ vuccati “sutamayā paññā”.
 * Is impermanent.
Sabbāpi samāpannassa paññā bhāvanāmayā paññā.
 Therein what is “wisdom by means of hearing”? (The wisdom) In the spheres of work invented by ingenuity or in the spheres of craft invented by ingenuity or in the branches of science invented by ingenuity or (knowledge that) action is one's own possession or (knowledge that) in conformity with truth matter is impermanent; feeling;* perception;* mental concomitants;* or consciousness is impermanent; that which is similar, in conformity, that ability (to comprehend), view, choice, opinion, seeing, ability to apprehend (these) states, is acquired by hearing from others. This is called wisdom by means of hearing.
Tattha katamā dānamayā paññā? Dānaṁ ārabbha dānādhigaccha yā uppajjati paññā pajānanā …pe… amoho dhammavicayo sammādiṭṭhi— ayaṁ vuccati “dānamayā paññā”.
 All the wisdom of one who has attained, is, wisdom by means of development.
Tattha katamā sīlamayā paññā? Sīlaṁ ārabbha sīlādhigaccha yā uppajjati paññā pajānanā …pe… amoho dhammavicayo sammādiṭṭhi— ayaṁ vuccati “sīlamayā paññā”.
 Therein what is “wisdom by means of giving”? Concerning giving, the achieving of giving, that which arises is wisdom, understanding,* absence of dullness, truth investigation, right view. This is called wisdom by means of giving.
Sabbāpi samāpannassa paññā bhāvanāmayā paññā.
 * See paragraph 525.
Tattha katamā adhisīle paññā? Pātimokkhasaṁvaraṁ saṁvarantassa yā uppajjati paññā pajānanā …pe… amoho dhammavicayo sammādiṭṭhi— ayaṁ vuccati “adhisīle paññā”.
 Therein what is “wisdom by means of morality”? Concerning morality, the achieving of morality, that which arises is wisdom, understanding,* absence of dullness, truth investigation, right view. This is called wisdom by means of morality.
Tattha katamā adhicitte paññā? Rūpāvacarārūpāvacarasamāpattiṁ samāpajjantassa yā uppajjati paññā pajānanā …pe… amoho dhammavicayo sammādiṭṭhi— ayaṁ vuccati “adhicitte paññā”.
 * See paragraph 525.
Tattha katamā adhipaññāya paññā? Catūsu maggesu catūsu phalesu paññā— ayaṁ vuccati “adhipaññāya paññā”.
 All the wisdom of one who has attained, is, wisdom by means of development.
Tattha katamaṁ āyakosallaṁ? “Ime dhamme manasikaroto anuppannā ceva akusalā dhammā na uppajjanti, uppannā ca akusalā dhammā pahīyanti. Ime vā panime dhamme manasikaroto anuppannā ceva kusalā dhammā uppajjanti, uppannā ca kusalā dhammā bhiyyobhāvāya vepullāya bhāvanāya pāripūriyā saṁvattantī”ti— yā tattha paññā pajānanā …pe… amoho dhammavicayo sammādiṭṭhi— idaṁ vuccati “āyakosallaṁ”.
 Therein what is “wisdom that is in higher morality”? In one restrained by the restraint of the fundamental precepts, that which arises is wisdom, understanding,* absence of dullness, | truth investigation, right view. This is called wisdom that is in higher morality.
Tattha katamaṁ apāyakosallaṁ? “Ime dhamme manasikaroto anuppannā ceva kusalā dhammā na uppajjanti, uppannā ca kusalā dhammā nirujjhanti. Ime vā panime dhamme manasikaroto anuppannā ceva akusalā dhammā uppajjanti, uppannā ca akusalā dhammā bhiyyobhāvāya vepullāya saṁvattantī”ti— yā tattha paññā pajānanā …pe… amoho dhammavicayo sammādiṭṭhi— idaṁ vuccati “apāyakosallaṁ”.
 * See paragraph 525.
Sabbāpi tatrupāyā paññā upāyakosallaṁ.
 Therein what is “wisdom that is in higher consciousness”? In one attaining the attainment (of states) characteristic of the plane of form and characteristic of the formless plane, that which arises is wisdom, understanding,* absence of dullness, truth investigation, right view. This is called wisdom that is in higher consciousness.
Catūsu bhūmīsu vipāke paññā vipākā paññā.
 * See paragraph 525.
Catūsu bhūmīsu kusale paññā vipākadhammadhammā paññā.
 Therein what is “wisdom that is in higher wisdom”? The wisdom in the four paths and in the four fruits. This is called wisdom that is in higher wisdom.
Tīsu bhūmīsu kiriyābyākate paññā nevavipākanavipākadhammadhammā paññā.
 Therein what is “proficiency (in knowing) gain”? In one paying attention to these states, bad states which have not arisen do not arise; also bad states which have arisen are abandoned; moreover, in one paying attention to these states, good states which have not arisen arise; also good states which have arisen exist for increase, for maturity, for development, for completion; that which therein is wisdom, understanding,* absence of dullness, truth investigation, right view. This is called proficiency (in knowing) gain.
Tīsu bhūmīsu vipāke paññā upādinnupādāniyā paññā.
 * See paragraph 525.
Tīsu bhūmīsu kusale tīsu bhūmīsu kiriyābyākate paññā anupādinnupādāniyā paññā.
 Therein what is “proficiency (in knowing) loss”? In one paying attention to these states, good states which have not arisen do not arise; also good states which have arisen cease; moreover, in one paying attention to these states, bad states which have not arisen arise; also bad states which have arisen exist for increase, for maturity, for development, for completion; that which therein is wisdom, understanding,* absence of dullness, truth investigation, right view. This is called proficiency (in knowing) loss.
Catūsu maggesu catūsu phalesu paññā anupādinnaanupādāniyā paññā.
 All the wisdom in the method of the aforesaid is proficiency of method.
Vitakkavicārasampayuttā paññā savitakkasavicārā paññā.
 * See paragraph 525.
Vitakkavippayuttā vicārasampayuttā paññā avitakkavicāramattā paññā.
 In the four planes the wisdom in resultant (states) is wisdom that is resultant; in the four planes the wisdom in good (states) is wisdom that is productive of resultant; in the three planes the | wisdom in inoperative neither-good-nor-bad (states) is wisdom that is neither resultant nor productive of resultant.
Vitakkavicāravippayuttā paññā avitakkaavicārā paññā.
 In the three planes the wisdom in resultant (states) is wisdom that is grasped, is the object of the attachments; in the three planes the wisdom in good (states), in the three planes the wisdom in inoperative neither-good-nor-bad (states) is wisdom that is not grasped, is the object of the attachments; the wisdom in the four paths and the four fruits is wisdom that is not grasped, is not the object of the attachments.
Pītisampayuttā paññā pītisahagatā paññā.
 Wisdom associated with directed-thought and evaluation is wisdom that is accompanied by directed-thought, accompanied by evaluation; wisdom not associated with directed-thought, associated with evaluation, is wisdom that is without directed-thought, evaluation only; wisdom not associated with directed-thought or evaluation is wisdom that is without directed-thought, without evaluation.
Sukhasampayuttā paññā sukhasahagatā paññā.
 Wisdom associated with zest is wisdom that is accompanied by zest; wisdom associated with pleasure is wisdom that is accompanied by pleasure; wisdom associated with indifference is wisdom that is accompanied by indifference.
Upekkhāsampayuttā paññā upekkhāsahagatā paññā.
 In the three planes the wisdom in good (states) is wisdom that is cumulative; the wisdom in the four paths is wisdom that is dispersive; in the four planes the wisdom in resultant (states), in the three planes the wisdom in inoperative neither-good-nor-bad (states) is wisdom that is neither cumulative nor dispersive.
Tīsu bhūmīsu kusale paññā ācayagāminī paññā.
 The wisdom in the four paths and in three fruits is wisdom that is of the seven supramundane stages; the topmost wisdom in the fruit of arahantship is wisdom that is of the final supramundane stage; in the three planes the wisdom in good (states), in the three planes the wisdom in resultant (states), in the three planes the wisdom in inoperative neither-good-nor-bad (states) is wisdom that is neither of the seven supramundane stages nor of the final supramundane stage.
Catūsu maggesu paññā apacayagāminī paññā.
 The wisdom in good and neither-good-nor-bad (states) characteristic of the plane of desire is wisdom that is low; the wisdom in good and neither-good-nor-bad (states) characteristic of the plane of form and characteristic of the formless plane is wisdom that is sublime; the wisdom in the four paths and in the four fruits is wisdom that is immeasurable.
Catūsu bhūmīsu vipāke tīsu bhūmīsu kiriyābyākate paññā nevācayagāmināpacayagāminī paññā.
 Therein what is “wisdom that has low objects”? Concerning low states, that which arises is wisdom, understanding,* absence of dullness, truth investigation, right view. This is called wisdom that has low object.
Catūsu maggesu tīsu phalesu paññā sekkhā paññā.
 * See paragraph 525.
Upariṭṭhimā arahattaphale paññā asekkhā paññā.
 Therein what is “wisdom that has sublime object”? Concerning sublime states, that which arises is wisdom, understanding,* absence of dullness, truth investigation, right view. This is called wisdom that has sublime object.
Tīsu bhūmīsu kusale tīsu bhūmīsu vipāke tīsu bhūmīsu kiriyābyākate paññā nevasekkhanāsekkhā paññā.
 * See paragraph 525.
Kāmāvacarakusalābyākate paññā parittā paññā.
 Therein what is “wisdom that has immeasurable object”? Concerning immeasurable states, that which arises is wisdom, understanding,* absence of dullness, truth investigation, right view. This is called wisdom that has immeasurable object.
Rūpāvacarārūpāvacarakusalābyākate paññā mahaggatā paññā.
 * See paragraph 525.
Catūsu maggesu catūsu phalesu paññā appamāṇā paññā.
 Therein what is “wisdom that has path as its object”? Concerning the Noble Path, that which arises is wisdom, understanding,* absence of dullness, truth investigation, right view. This is called wisdom that has path as its object. The wisdom in the four paths is the wisdom that has path as its cause.
Tattha katamā parittārammaṇā paññā? Paritte dhamme ārabbha yā uppajjati paññā pajānanā …pe… amoho dhammavicayo sammādiṭṭhi— ayaṁ vuccati “parittārammaṇā paññā”.
 * See paragraph 525.
Tattha katamā mahaggatārammaṇā paññā? Mahaggate dhamme ārabbha yā uppajjati paññā pajānanā …pe… amoho dhammavicayo sammādiṭṭhi— ayaṁ vuccati “mahaggatārammaṇā paññā”.
 Therein what is “wisdom that has path as its dominating factor”? Having made the Noble Path dominant, that which arises is wisdom, understanding,* absence of dullness, truth investigation, right view. This is called wisdom that has path as its dominating factor.
Tattha katamā appamāṇārammaṇā paññā? Appamāṇe dhamme ārabbha yā uppajjati paññā pajānanā …pe… amoho dhammavicayo sammādiṭṭhi— ayaṁ vuccati “appamāṇārammaṇā paññā”.
 * See paragraph 525.
Tattha katamā maggārammaṇā paññā? Ariyamaggaṁ ārabbha yā uppajjati paññā pajānanā …pe… amoho dhammavicayo sammādiṭṭhi— ayaṁ vuccati “maggārammaṇā paññā”.
 In the four planes the wisdom in resultant (states) sometimes is risen; sometimes is bound to arise; should not be said to be, not risen. In the four planes the wisdom in good (states), in the three planes the wisdom in inoperative neither-good-nor-bad (states) sometimes is risen; sometimes is not risen; should not be said to be, bound to arise.
Catūsu maggesu paññā maggahetukā paññā.
 All wisdom sometimes is past; sometimes is future; sometimes is present.
Tattha katamā maggādhipatinī paññā? Ariyamaggaṁ adhipatiṁ karitvā yā uppajjati paññā pajānanā …pe… amoho dhammavicayo sammādiṭṭhi— ayaṁ vuccati “maggādhipatinī paññā”.
 Therein what is “wisdom that has past object”? Concerning past states, that which arises is wisdom, understanding,* absence of dullness, truth investigation, right view. This is called wisdom that has past object.
Catūsu bhūmīsu vipāke paññā siyā uppannā, siyā uppādinī, na vattabbā anuppannāti. Catūsu bhūmīsu kusale tīsu bhūmīsu kiriyābyākate paññā siyā uppannā, siyā anuppannā, na vattabbā uppādinīti.
 * See paragraph 525.
Sabbāva paññā siyā atītā, siyā anāgatā, siyā paccuppannā.
 Therein what is “wisdom that has future object”? Concerning future states, that which arises is wisdom, understanding,* absence of dullness, truth investigation, right view. This is called wisdom that has future object.
Tattha katamā atītārammaṇā paññā? Atīte dhamme ārabbha yā uppajjati paññā pajānanā …pe… amoho dhammavicayo sammādiṭṭhi— ayaṁ vuccati “atītārammaṇā paññā”.
 * See paragraph 525.
Tattha katamā anāgatārammaṇā paññā? Anāgate dhamme ārabbha yā uppajjati paññā pajānanā …pe… amoho dhammavicayo sammādiṭṭhi— ayaṁ vuccati “anāgatārammaṇā paññā”.
 Therein what is “wisdom that has present object”? Concerning present states, that which arises is wisdom, understanding,* absence of dullness, truth investigation, right view. This is called wisdom that has present object.
Tattha katamā paccuppannārammaṇā paññā? Paccuppanne dhamme ārabbha yā uppajjati paññā pajānanā …pe… amoho dhammavicayo sammādiṭṭhi— ayaṁ vuccati “paccuppannārammaṇā paññā”.
 * See paragraph 525.
Sabbāva paññā siyā ajjhattā, siyā bahiddhā, siyā ajjhattabahiddhā.
 All wisdom sometimes is internal; sometimes is external; sometimes is both internal and external.
Tattha katamā ajjhattārammaṇā paññā? Ajjhatte dhamme ārabbha yā uppajjati paññā pajānanā …pe… amoho dhammavicayo sammādiṭṭhi— ayaṁ vuccati “ajjhattārammaṇā paññā”.
 Therein what is “wisdom that has internal object”? Concerning internal states, that which arises is wisdom, understanding,* absence of dullness, truth investigation, right view. This is called wisdom that has internal object.
Tattha katamā bahiddhārammaṇā paññā? Bahiddhādhamme ārabbha yā uppajjati paññā pajānanā …pe… amoho dhammavicayo sammādiṭṭhi— ayaṁ vuccati “bahiddhārammaṇā paññā”.
 * See paragraph 525.
Tattha katamā ajjhattabahiddhārammaṇā paññā? Ajjhattabahiddhā dhamme ārabbha yā uppajjati paññā pajānanā …pe… amoho dhammavicayo sammādiṭṭhi— ayaṁ vuccati “ajjhattabahiddhārammaṇā paññā”.
 Therein what is “wisdom that has external object”? | Concerning external states, that which arises is wisdom, understanding,* absence of dullness, truth investigation, right view. This is called wisdom that has external object.
Evaṁ tividhena ñāṇavatthu.
 * See paragraph 525.
Tikaṁ.
Therein what is “wisdom that has both internal and external object”? Concerning both internal and external states, that which arises is wisdom, understanding,* absence of dullness, truth investigation, right view. This is called wisdom that has both internal and external object. Thus is the basis of knowledge by way of threefold division.
* See paragraph 525.
(Here Ends) Threefold (Exposition)

16.14 -


4. Catukkaniddesa
 4. Fourfold Exposition
Tattha katamaṁ kammassakatañāṇaṁ? “Atthi dinnaṁ, atthi yiṭṭhaṁ, atthi hutaṁ, atthi sukatadukkaṭānaṁ kammānaṁ phalaṁ vipāko, atthi ayaṁ loko, atthi paro loko, atthi mātā, atthi pitā, atthi sattā opapātikā, atthi loke samaṇabrāhmaṇā sammaggatā sammāpaṭipannā ye imañca lokaṁ parañca lokaṁ sayaṁ abhiññā sacchikatvā pavedentī”ti— yā evarūpā paññā pajānanā …pe… amoho dhammavicayo sammādiṭṭhi— idaṁ vuccati “kammassakatañāṇaṁ”. Ṭhapetvā saccānulomikaṁ ñāṇaṁ, sabbāpi sāsavā kusalā paññā kammassakatañāṇaṁ.
 Therein what is “knowledge that action is one's own possession”? “There is alms-giving; there is sacrifice; there is offering; there is fruit and resultant of actions done rightly and done wrongly; there is this world; there is the next world; there is mother; there is father; there are beings born spontaneously; there are in the world recluses and brahmins who have reached the highest point, who are well practised; who themselves having fully known, having realized this world and the next world make it known (to others)”; thus that which is similar, wisdom, understanding,* absence of dullness, truth investigation, right view. This is called knowledge that action is one's own possession. Excepting knowledge that is in conformity with truth, all wisdom that is good and is the object of the defilements, is, knowledge that action is one's own possession.
Tattha katamaṁ saccānulomikaṁ ñāṇaṁ? “Rūpaṁ aniccan”ti vā vedanā …pe… saññā … saṅkhārā … “viññāṇaṁ aniccan”ti vā yā evarūpī anulomikā khanti diṭṭhi ruci mudi pekkhā dhammanijjhānakkhanti— idaṁ vuccati “saccānulomikaṁ ñāṇaṁ”.
 * See paragraph 525.
Catūsu maggesu paññā maggasamaṅgissa ñāṇaṁ.
 Therein what is “knowledge in conformity with truth”? “Matter is impermanent”; feeling*; perception*; mental concomitants*; or “consciousness is impermanent”; that which is similar, in conformity, ability (to comprehend), view, choice, opinion, seeing, ability to apprehend (these) states. This is called knowledge in conformity with truth. Wisdom in the four paths is the knowledge of one having the path. Wisdom in the four fruits is the knowledge of one having the fruit. (1)
Catūsu phalesu paññā phalasamaṅgissa ñāṇaṁ.
 * is impermanent.
Maggasamaṅgissa ñāṇaṁ dukkhepetaṁ ñāṇaṁ, dukkhasamudayepetaṁ ñāṇaṁ, dukkhanirodhepetaṁ ñāṇaṁ, dukkhanirodhagāminiyā paṭipadāyapetaṁ ñāṇaṁ.
 The knowledge of one having the path, this is knowledge of suffering; this is knowledge of the cause of suffering; this is knowledge of the cessation of suffering; this is knowledge of the way leading to the cessation of suffering.
Tattha katamaṁ dukkhe ñāṇaṁ? Dukkhaṁ ārabbha yā uppajjati paññā pajānanā …pe… amoho dhammavicayo sammādiṭṭhi— idaṁ vuccati “dukkhe ñāṇaṁ”.
 Therein what is “knowledge of suffering”? Concerning suffering, that which arises is wisdom, understanding,* absence of dullness, truth investigation, right view. This is called knowledge of suffering. Concerning the cause of suffering.*2 Concerning the cessation of suffering.*2 Concerning the way leading to the cessation of suffering, that which arises is wisdom, understanding,* absence of dullness, truth investigation, right view. This is called knowledge of the way leading to the cessation of suffering. (2)
Dukkhasamudayaṁ ārabbha …pe… dukkhanirodhaṁ ārabbha …pe… dukkhanirodhagāminiṁ paṭipadaṁ ārabbha yā uppajjati paññā pajānanā …pe… amoho dhammavicayo sammādiṭṭhi— idaṁ vuccati “dukkhanirodhagāminiyā paṭipadāya ñāṇaṁ”.
 * See paragraph 525.
*2 Complete as final example.
Kāmāvacarakusalābyākate paññā kāmāvacarā paññā, rūpāvacarakusalābyākate paññā rūpāvacarā paññā, arūpāvacarakusalābyākate paññā arūpāvacarā paññā, catūsu maggesu catūsu phalesu paññā apariyāpannā paññā.
The wisdom in good and neither-good-nor-bad (states) characteristic of the plane of desire is wisdom characteristic of the plane of desire; the wisdom in good and neither-good-nor-bad (states) characteristic of the plane of form is wisdom characteristic of the plane of form; the wisdom in good and neither-good-nor-bad (states) characteristic of the formless plane is wisdom characteristic of the formless plane; the wisdom in the four paths and in the four fruits is wisdom not included (i.e. is supramundane). (3)
Tattha katamaṁ dhamme ñāṇaṁ? Catūsu maggesu catūsu phalesu paññā dhamme ñāṇaṁ.
Therein what is “knowledge of (supramundane) states”? The wisdom in the four paths and in the four fruits is knowledge of (supramundane) states. By means of this state that is known, seen, attained, discerned, penetrated, he applies the inference to the past and future; those recluses and brahmins who in the past knew suffering fully; knew the cause of suffering fully; knew the cessation of suffering fully; knew the way leading to the cessation of suffering; this very suffering they knew fully; this very cause of suffering they knew fully; this very cessation of suffering they knew fully; this very way leading to the cessation of suffering they knew fully. Those recluses and brahmins who in the future will know suffering fully; will know the cause of suffering fully; will know the cessation of suffering fully; will know the way leading to the cessation of suffering fully; this very suffering they will know fully; this very cause of suffering they will know fully; this very cessation of suffering they will know fully; this very way | leading to the cessation of suffering they will know fully. That which therein is wisdom, understanding,* absence of dullness, truth investigation, right view. This is called knowledge following (therefrom).
So iminā dhammena ñātena diṭṭhena pattena viditena pariyogāḷhena atītānāgatena nayaṁ neti. “Ye hi keci atītamaddhānaṁ samaṇā vā brāhmaṇā vā dukkhaṁ abbhaññaṁsu, dukkhasamudayaṁ abbhaññaṁsu, dukkhanirodhaṁ abbhaññaṁsu, dukkhanirodhagāminiṁ paṭipadaṁ abbhaññaṁsu, imaññeva te dukkhaṁ abbhaññaṁsu, imaññeva te dukkhasamudayaṁ abbhaññaṁsu, imaññeva te dukkhanirodhaṁ abbhaññaṁsu, imaññeva te dukkhanirodhagāminiṁ paṭipadaṁ abbhaññaṁsu. Ye hi keci anāgatamaddhānaṁ samaṇā vā brāhmaṇā vā dukkhaṁ abhijānissanti, dukkhasamudayaṁ abhijānissanti, dukkhanirodhaṁ abhijānissanti, dukkhanirodhagāminiṁ paṭipadaṁ abhijānissanti, imaññeva te dukkhaṁ abhijānissanti, imaññeva te dukkhasamudayaṁ abhijānissanti, imaññeva te dukkhanirodhaṁ abhijānissanti, imaññeva te dukkhanirodhagāminiṁ paṭipadaṁ abhijānissantī”ti— yā tattha paññā pajānanā …pe… amoho dhammavicayo sammādiṭṭhi— idaṁ vuccati “anvaye ñāṇaṁ”.
* See paragraph 525.
Tattha katamaṁ pariye ñāṇaṁ? Idha bhikkhu parasattānaṁ parapuggalānaṁ cetasā ceto paricca pajānāti. Sarāgaṁ vā cittaṁ “sarāgaṁ cittan”ti pajānāti, vītarāgaṁ vā cittaṁ “vītarāgaṁ cittan”ti pajānāti, sadosaṁ vā cittaṁ “sadosaṁ cittan”ti pajānāti, vītadosaṁ vā cittaṁ “vītadosaṁ cittan”ti pajānāti, samohaṁ vā cittaṁ “samohaṁ cittan”ti pajānāti, vītamohaṁ vā cittaṁ “vītamohaṁ cittan”ti pajānāti, saṅkhittaṁ vā cittaṁ “saṅkhittaṁ cittan”ti pajānāti, vikkhittaṁ vā cittaṁ “vikkhittaṁ cittan”ti pajānāti, mahaggataṁ vā cittaṁ “mahaggataṁ cittan”ti pajānāti, amahaggataṁ vā cittaṁ “amahaggataṁ cittan”ti pajānāti, sauttaraṁ vā cittaṁ “sauttaraṁ cittan”ti pajānāti, anuttaraṁ vā cittaṁ “anuttaraṁ cittan”ti pajānāti, samāhitaṁ vā cittaṁ “samāhitaṁ cittan”ti pajānāti, asamāhitaṁ vā cittaṁ “asamāhitaṁ cittan”ti pajānāti, vimuttaṁ vā cittaṁ “vimuttaṁ cittan”ti pajānāti, avimuttaṁ vā cittaṁ “avimuttaṁ cittan”ti pajānātīti— yā tattha paññā pajānanā …pe… amoho dhammavicayo sammādiṭṭhi— idaṁ vuccati “pariye ñāṇaṁ”.
Therein what is “penetrative knowledge”? Herein a bhikkhu with his consciousness knows distinctly the consciousness of other beings, of other persons; he knows consciousness accompanied by lust, “consciousness is accompanied by lust”; or, he knows consciousness without lust, “consciousness is without lust”; he knows consciousness accompanied by hatred, “consciousness is accompanied by hatred”; or, he knows consciousness without hatred, “consciousness is without hatred”; he knows consciousness accompanied by dullness, “consciousness is accompanied by dullness”; or, he knows consciousness without dullness, “consciousness is without dullness”; he knows constricted consciousness, “consciousness is constricted”; or, he knows scattered consciousness, “consciousness is scattered”; he knows sublime consciousness, “consciousness is sublime”; or, he knows non-sublime consciousness, “consciousness is not sublime”; he knows surpassable consciousness, “consciousness is surpassable”; or, he knows unsurpassable consciousness, “consciousness is unsurpassable”; he knows concentrated consciousness, “consciousness is concentrated”; or, he knows non-concentrated consciousness, “consciousness is not concentrated”; he knows free consciousness, “consciousness is free”; or, he knows non-free consciousness, “consciousness is not free”. That which therein is wisdom, understanding,* absence of dullness, truth investigation, right view. This is called penetrative knowledge.
Ṭhapetvā dhamme ñāṇaṁ anvaye ñāṇaṁ pariye ñāṇaṁ, avasesā paññā sammutiñāṇaṁ.
* See paragraph 525.
Tattha katamā paññā ācayāya no apacayāya? Kāmāvacarakusale paññā ācayāya no apacayāya.
Excepting knowledge of (supramundane) states, knowledge following (therefrom), penetrative knowledge; the remaining wisdom is conventional knowledge. (4)
Catūsu maggesu paññā apacayāya no ācayāya.
Therein what is “wisdom for cumulation, not for dispersion”? The wisdom in good (states) characteristic of the plane of desire is for cumulation, not for dispersion; the wisdom in the four paths is for dispersion, not for cumulation; the wisdom in good | (states) characteristic of the plane of form and characteristic of the formless plane is for cumulation also for dispersion; the remaining wisdom is neither for cumulation nor for dispersion. (5)
Rūpāvacarārūpāvacarakusale paññā ācayāya ceva apacayāya ca.
Therein what is “wisdom for aversion not for realization”? The wisdom by which one is without lust for sense pleasure does not realize higher knowledges or the truths. This is called wisdom for aversion, not for realization. The same one by wisdom being without lust for sense pleasure realizes higher knowledge but not the truths. This is called wisdom for realization not for aversion. The wisdom in the four paths is for aversion also for realization. The remaining wisdom is neither for aversion nor for realization. (6)
Avasesā paññā neva ācayāya no apacayāya.
Therein what is “wisdom partaking of deterioration”? Perception and attention accompanied by sense pleasure prompt one who has gained first jhāna, (this) is wisdom partaking of deterioration; (his) mindfulness in conformity with that state stands still, (this) is wisdom partaking of stationariness; perception and attention not accompanied by directed-thought prompt (him), (this) is wisdom partaking of distinction; perception and attention accompanied by aversion, connected with absence of lust prompt (him), (this) is wisdom partaking of penetration. Perception and attention accompanied by directed-thought, prompt one who has gained second jhāna, (this) is wisdom partaking of deterioration; (his) mindfulness in conformity with that state stands still, (this) is wisdom partaking of stationariness; perception and attention accompanied by indifference (to second jhāna) prompt (him), (this) is wisdom partaking of distinction; perception and attention accompanied by aversion, connected with absence of lust, prompt (him), (this) is wisdom partaking of penetration. Perception and attention accompanied by zest and pleasure, prompt one who has gained third jhāna, (this) is wisdom partaking of deterioration; (his) mindfulness in conformity with that state stands still, (this) is wisdom partaking of stationariness; perception and attention accompanied by neither-pain-nor-pleasure, prompt (him), (this) is wisdom partaking of distinction; perception and attention accompanied by aversion, connected with absence of lust, prompt (him), (this) is wisdom partaking of penetration. Perception and attention accompanied by equanimity, prompt one who has gained | fourth jhāna, (this) is wisdom partaking of deterioration; (his) mindfulness in conformity with that state stands still, (this) is wisdom partaking of stationariness; perception and attention accompanied by the state of infinity of space, prompt (him), (this) is wisdom partaking of distinction; perception and attention accompanied by aversion, connected with absence of lust, prompt (him), (this) is wisdom partaking of penetration. Perception and attention accompanied by (the concept of) matter, prompt one who has gained the state of infinity of space, (this) is wisdom partaking of deterioration; (his) mindfulness in conformity with that state stands still; (this) is wisdom partaking of stationariness; perception and attention accompanied by the state of infinity of consciousness, prompt (him), (this) is wisdom partaking of distinction; perception and attention accompanied by aversion, connected with absence of lust, prompt (him), (this) is wisdom partaking of penetration. Perception and attention accompanied by the state of infinity of space, prompt one who has gained the state of infinity of consciousness, (this) is wisdom partaking of deterioration; (his) mindfulness in conformity with that state stands still, (this) is wisdom partaking of stationariness; perception and attention accompanied by the state of nothingness, prompt (him), (this) is wisdom partaking of distinction; perception and attention accompanied by aversion, connected with absence of lust, prompt (him), (this) is wisdom partaking of penetration. Perception and attention accompanied by the state of infinity of consciousness, prompt one who has gained the state of nothingness, (this) is wisdom partaking of deterioration; (his) mindfulness in conformity with that state stands still, (this) is wisdom partaking of stationariness; perception and attention accompanied by the state that is neither perception nor non-perception, prompt (him), (this) is wisdom partaking of distinction; perception and attention accompanied by aversion, connected with absence of lust, prompt (him), (this) is wisdom partaking of penetration. (7)
Tattha katamā paññā nibbidāya no paṭivedhāya? Yāya paññāya kāmesu vītarāgo hoti, na ca abhiññāyo paṭivijjhati na ca saccāni— ayaṁ vuccati “paññā nibbidāya no paṭivedhāya”.
Therein what are “the four analytic insights”? Analytic insight of consequence, analytic insight of origin, analytic insight of philology, analytic insight of knowledge. Knowledge of consequence is analytic insight of consequence; knowledge of origin is analytic insight of origin; knowledge of the actual philological definition of these (i.e., 1 & 2) is analytic insight of philology; | knowledge of these knowledges is analytic insight of knowledge. These are the four analytic insights. (8)
Sveva paññāya kāmesu vītarāgo samāno abhiññāyo paṭivijjhati na ca saccāni— ayaṁ vuccati “paññā paṭivedhāya no nibbidāya”.
Therein what are “the four practices”? Wisdom that is hard practice and knowledge slowly acquired; wisdom that is hard practice and knowledge quickly acquired; wisdom that is easy practice and knowledge slowly acquired; wisdom that is easy practice and knowledge quickly acquired.
Catūsu maggesu paññā nibbidāya ceva paṭivedhāya ca.
Therein what is wisdom that is hard practice and knowledge slowly acquired? In one causing concentration to arise with difficulty and with toil, and slowly knowing that condition thoroughly, that which arises is wisdom, understanding,* absence of dullness, truth investigation, right view. This is called wisdom that is hard practice and knowledge slowly acquired.
Avasesā paññā neva nibbidāya no paṭivedhāya.
* See paragraph 525.
Tattha katamā hānabhāginī paññā? Paṭhamassa jhānassa lābhiṁ kāmasahagatā saññāmanasikārā samudācaranti hānabhāginī paññā.
Therein what is wisdom that is hard practice and knowledge quickly acquired? In one causing concentration to arise with difficulty and with toil, and quickly knowing that condition thoroughly, that which arises is wisdom, understanding,* absence of dullness, truth investigation, right view. This is called wisdom that is hard practice and knowledge quickly acquired.
Tadanudhammatā sati santiṭṭhati ṭhitibhāginī paññā.
* See paragraph 525.
Avitakkasahagatā saññāmanasikārā samudācaranti visesabhāginī paññā.
Therein what is wisdom that is easy practice and knowledge slowly acquired? In one causing concentration to arise with no difficulty and with no toil, and slowly knowing that condition thoroughly, that which arises is wisdom, understanding,* absence of dullness, truth investigation, right view. This is called wisdom that is easy practice and knowledge slowly acquired.
Nibbidāsahagatā saññāmanasikārā samudācaranti virāgūpasañhitā nibbedhabhāginī paññā. Dutiyassa jhānassa lābhiṁ vitakkasahagatā saññāmanasikārā samudācaranti hānabhāginī paññā. Tadanudhammatā sati santiṭṭhati ṭhitibhāginī paññā. Upekkhāsahagatā saññāmanasikārā samudācaranti visesabhāginī paññā. Nibbidāsahagatā saññāmanasikārā samudācaranti virāgūpasañhitā nibbedhabhāginī paññā. Tatiyassa jhānassa lābhiṁ pītisukhasahagatā saññāmanasikārā samudācaranti hānabhāginī paññā. Tadanudhammatā sati santiṭṭhati ṭhitibhāginī paññā. Adukkhamasukhasahagatā saññāmanasikārā samudācaranti visesabhāginī paññā. Nibbidāsahagatā saññāmanasikārā samudācaranti virāgūpasañhitā nibbedhabhāginī paññā. Catutthassa jhānassa lābhiṁ upekkhāsahagatā saññāmanasikārā samudācaranti hānabhāginī paññā. Tadanudhammatā sati santiṭṭhati ṭhitibhāginī paññā. Ākāsānañcāyatanasahagatā saññāmanasikārā samudācaranti visesabhāginī paññā. Nibbidāsahagatā saññāmanasikārā samudācaranti virāgūpasañhitā nibbedhabhāginī paññā. Ākāsānañcāyatanassa lābhiṁ rūpasahagatā saññāmanasikārā samudācaranti hānabhāginī paññā. Tadanudhammatā sati santiṭṭhati ṭhitibhāginī paññā. Viññāṇañcāyatanasahagatā saññāmanasikārā samudācaranti visesabhāginī paññā. Nibbidāsahagatā saññāmanasikārā samudācaranti virāgūpasañhitā nibbedhabhāginī paññā. Viññāṇañcāyatanassa lābhiṁ ākāsānañcāyatanasahagatā saññāmanasikārā samudācaranti hānabhāginī paññā. Tadanudhammatā sati santiṭṭhati ṭhitibhāginī paññā. Ākiñcaññāyatanasahagatā saññāmanasikārā samudācaranti visesabhāginī paññā. Nibbidāsahagatā saññāmanasikārā samudācaranti virāgūpasañhitā nibbedhabhāginī paññā. Ākiñcaññāyatanassa lābhiṁ viññāṇañcāyatanasahagatā saññāmanasikārā samudācaranti hānabhāginī paññā. Tadanudhammatā sati santiṭṭhati ṭhitibhāginī paññā. Nevasaññānāsaññāyatanasahagatā saññāmanasikārā samudācaranti visesabhāginī paññā. Nibbidāsahagatā saññāmanasikārā samudācaranti virāgūpasañhitā nibbedhabhāginī paññā.
* See paragraph 525.
Tattha katamā catasso paṭisambhidā? Atthapaṭisambhidā, dhammapaṭisambhidā, niruttipaṭisambhidā, paṭibhānapaṭisambhidā. Atthe ñāṇaṁ atthapaṭisambhidā, dhamme ñāṇaṁ dhammapaṭisambhidā, tatra dhammaniruttābhilāpe ñāṇaṁ niruttipaṭisambhidā, ñāṇesu ñāṇaṁ paṭibhānapaṭisambhidā. Imā catasso paṭisambhidā.
Therein what is wisdom that is easy practice and knowledge quickly acquired? In one causing concentration to arise with no difficulty and with no toil, and quickly knowing that condition thoroughly, that which arises is wisdom, understanding,* absence of dullness, truth investigation, right view. This is called wisdom that is easy practice and knowledge quickly acquired. These are the four practices. (9)
Tattha katamā catasso paṭipadā? Dukkhapaṭipadā dandhābhiññā paññā, dukkhapaṭipadā khippābhiññā paññā, sukhapaṭipadā dandhābhiññā paññā, sukhapaṭipadā khippābhiññā paññā.
* See paragraph 525.
Tattha katamā dukkhapaṭipadā dandhābhiññā paññā? Kicchena kasirena samādhiṁ uppādentassa dandhaṁ taṇṭhānaṁ abhijānantassa yā uppajjati paññā pajānanā …pe… amoho dhammavicayo sammādiṭṭhi— ayaṁ vuccati “dukkhapaṭipadā dandhābhiññā paññā”.
Therein what are “four objects”? Limited wisdom, having limited object; limited wisdom, having unlimited object; unlimited wisdom, having limited object; unlimited wisdom, having unlimited object.
Tattha katamā dukkhapaṭipadā khippābhiññā paññā? Kicchena kasirena samādhiṁ uppādentassa khippaṁ taṇṭhānaṁ abhijānantassa yā uppajjati paññā pajānanā …pe… amoho dhammavicayo sammādiṭṭhi— ayaṁ vuccati “dukkhapaṭipadā khippābhiññā paññā”.
Therein what is limited wisdom, having limited object? In one gaining concentration not without difficulty, and expanding the object but little, that which arises is wisdom, understanding,* absence of dullness, truth investigation, right view. This is called limited wisdom, having limited object.
Tattha katamā sukhapaṭipadā dandhābhiññā paññā? Akicchena akasirena samādhiṁ uppādentassa dandhaṁ taṇṭhānaṁ abhijānantassa yā uppajjati paññā pajānanā …pe… amoho dhammavicayo sammādiṭṭhi— ayaṁ vuccati “sukhapaṭipadā dandhābhiññā paññā”.
* See paragraph 525.
Tattha katamā sukhapaṭipadā khippābhiññā paññā? Akicchena akasirena samādhiṁ uppādentassa khippaṁ taṇṭhānaṁ abhijānantassa yā uppajjati paññā pajānanā …pe… amoho dhammavicayo sammādiṭṭhi— ayaṁ vuccati “sukhapaṭipadā khippābhiññā paññā”. Imā catasso paṭipadā.
Therein what is limited wisdom, having unlimited object? In one gaining concentration not without difficulty, and expanding the object greatly, that which arises is wisdom, understanding,* absence of dullness, truth investigation, right view. This is called limited wisdom, having unlimited object.
Tattha katamāni cattāri ārammaṇāni? Parittā parittārammaṇā paññā, parittā appamāṇārammaṇā paññā, appamāṇā parittārammaṇā paññā, appamāṇā appamāṇārammaṇā paññā.
* See paragraph 525.
Tattha katamā parittā parittārammaṇā paññā? Samādhissa na nikāmalābhissa ārammaṇaṁ thokaṁ pharantassa yā uppajjati paññā pajānanā …pe… amoho dhammavicayo sammādiṭṭhi— ayaṁ vuccati “parittā parittārammaṇā paññā”.
Therein what is unlimited wisdom, having limited object? In one gaining concentration without difficulty, and expanding the object but little, that which arises is wisdom, understanding,* absence of dullness, truth investigation, right view. This is called unlimited wisdom, having limited object.
Tattha katamā parittā appamāṇārammaṇā paññā? Samādhissa na nikāmalābhissa ārammaṇaṁ vipulaṁ pharantassa yā uppajjati paññā pajānanā …pe… amoho dhammavicayo sammādiṭṭhi— ayaṁ vuccati “parittā appamāṇārammaṇā paññā”.
* See paragraph 525.
Tattha katamā appamāṇā parittārammaṇā paññā? Samādhissa nikāmalābhissa ārammaṇaṁ thokaṁ pharantassa yā uppajjati paññā pajānanā …pe… amoho dhammavicayo sammādiṭṭhi— ayaṁ vuccati “appamāṇā parittārammaṇā paññā”.
Therein what is unlimited wisdom, having unlimited object? In one gaining concentration without difficulty, expanding the object greatly, that which arises is wisdom, understanding,* absence of dullness, truth investigation, right view. This is called unlimited wisdom, having unlimited object. These are four objects. (10)
Tattha katamā appamāṇā appamāṇārammaṇā paññā? Samādhissa nikāmalābhissa ārammaṇaṁ vipulaṁ pharantassa yā uppajjati paññā pajānanā …pe… amoho dhammavicayo sammādiṭṭhi— ayaṁ vuccati “appamāṇā appamāṇārammaṇā paññā”. Imāni cattāri ārammaṇāni.
* See paragraph 525.
Maggasamaṅgissa ñāṇaṁ jarāmaraṇepetaṁ ñāṇaṁ, jarāmaraṇasamudayepetaṁ ñāṇaṁ, jarāmaraṇanirodhepetaṁ ñāṇaṁ, jarāmaraṇanirodhagāminiyā paṭipadāyapetaṁ ñāṇaṁ.
The knowledge of one having the path, this is knowledge of ageing and death; this is knowledge of the cause of ageing and death; this is knowledge of the cessation of ageing and death; this is knowledge of the way leading to the cessation of ageing and death.
Tattha katamaṁ jarāmaraṇe ñāṇaṁ? Jarāmaraṇaṁ ārabbha yā uppajjati paññā pajānanā …pe… amoho dhammavicayo sammādiṭṭhi— idaṁ vuccati “jarāmaraṇe ñāṇaṁ”.
Therein what is “knowledge of ageing and death”? Concerning ageing and death, that which arises is wisdom, understanding,* absence of dullness, truth investigation, right view. This is called knowledge of ageing and death.
Jarāmaraṇasamudayaṁ ārabbha …pe… jarāmaraṇanirodhaṁ ārabbha …pe… jarāmaraṇanirodhagāminiṁ paṭipadaṁ ārabbha yā uppajjati paññā pajānanā …pe… amoho dhammavicayo sammādiṭṭhi— idaṁ vuccati “jarāmaraṇanirodhagāminiyā paṭipadāya ñāṇaṁ”.
* See paragraph 525.
Dhammasamaṅgissa ñāṇaṁ jātiyāpetaṁ ñāṇaṁ …pe… bhavepetaṁ ñāṇaṁ …pe… upādānepetaṁ ñāṇaṁ …pe… taṇhāyapetaṁ ñāṇaṁ …pe… vedanāyapetaṁ ñāṇaṁ …pe… phassepetaṁ ñāṇaṁ …pe… saḷāyatanepetaṁ ñāṇaṁ …pe… nāmarūpepetaṁ ñāṇaṁ …pe… viññāṇepetaṁ ñāṇaṁ …pe… saṅkhāresupetaṁ ñāṇaṁ, saṅkhārasamudayepetaṁ ñāṇaṁ, saṅkhāranirodhepetaṁ ñāṇaṁ, saṅkhāranirodhagāminiyā paṭipadāyapetaṁ ñāṇaṁ.
Concerning the cause of ageing and death.* Concerning the cessation of ageing and death.* Concerning the way leading to the cessation of ageing and death, that which arises is wisdom, understanding,*2 absence of dullness, truth investigation, right view. This is called knowledge of the way leading to the cessation of ageing and death. (11)
Tattha katamaṁ saṅkhāresu ñāṇaṁ? Saṅkhāre ārabbha yā uppajjati paññā pajānanā …pe… amoho dhammavicayo sammādiṭṭhi— idaṁ vuccati “saṅkhāresu ñāṇaṁ”.
* Complete as final example.
Saṅkhārasamudayaṁ ārabbha …pe… saṅkhāranirodhaṁ ārabbha …pe… saṅkhāranirodhagāminiṁ paṭipadaṁ ārabbha yā uppajjati paññā pajānanā …pe… amoho dhammavicayo sammādiṭṭhi— idaṁ vuccati “saṅkhāranirodhagāminiyā paṭipadāya ñāṇaṁ”. –24
 *2 See paragraph 525.
Evaṁ catubbidhena ñāṇavatthu.
 The knowledge of one having the path, this is knowledge of birth.* This is knowledge of becoming.* This is knowledge of attachment.* This is knowledge of craving.* This is knowledge of feeling.* This is knowledge of contact.* This is knowledge of the six bases.* This is knowledge of mind and matter.* This is knowledge of consciousness.* This is knowledge of activities; this is knowledge of the cause of activities; this is knowledge of the cessation of activities; this is knowledge of the way leading to the cessation of activities. (10) (21)
Catukkaṁ.
 * Complete each in the general form of final example.
Therein what is “knowledge of activities”? Concerning activities, that which arises is wisdom, understanding,* absence of dullness, truth investigation, right view. This is called knowledge of activities.
* See paragraph 525.
Concerning the cause of activities.* Concerning the cessation of activities.* Concerning the way leading to the cessation of activities, that which arises is wisdom, understanding,*2 absence of dullness, truth investigation, right view. This is called knowledge of the way leading to the cessation of activities. Thus is the basis of knowledge by way of fourfold division.
* Complete as final example.
*2 See paragraph 525.
(Here Ends) Fourfold (Exposition)

16.15 -


5. Pañcakaniddesa
 5. Fivefold Exposition
Tattha katamo pañcaṅgiko sammāsamādhi? Pītipharaṇatā, sukhapharaṇatā, cetopharaṇatā, ālokapharaṇatā, paccavekkhaṇānimittaṁ. Dvīsu jhānesu paññā pītipharaṇatā. Tīsu jhānesu paññā sukhapharaṇatā. Paracitte ñāṇaṁ cetopharaṇatā. Dibbacakkhu ālokapharaṇatā. Tamhā tamhā samādhimhā vuṭṭhitassa paccavekkhaṇāñāṇaṁ paccavekkhaṇānimittaṁ. Ayaṁ vuccati “pañcaṅgiko sammāsamādhi”.
 Therein what is “right concentration that has five constituents”? (Right concentration is) Zest-suffusing, pleasure-suffusing, mind-suffusing, light-suffusing, the characteristic of | reflection. In two jhānas wisdom is zest-suffusing; in three jhānas wisdom is pleasure-suffusing; knowledge of the consciousness of others is mind-suffusing; celestial eye is light-suffusing; the knowledge of reflection of one who emerges from this or that concentration is the characteristic of reflection. This is called right concentration that has five constituents.
Tattha katamo pañcañāṇiko sammāsamādhi? “Ayaṁ samādhi paccuppannasukho ceva āyatiñca sukhavipāko”ti paccattaññeva ñāṇaṁ uppajjati. “Ayaṁ samādhi ariyo nirāmiso”ti paccattaññeva ñāṇaṁ uppajjati. “Ayaṁ samādhi akāpurisasevito”ti paccattaññeva ñāṇaṁ uppajjati. “Ayaṁ samādhi santo paṇīto paṭippassaddhaladdho ekodibhāvādhigato na sasaṅkhāraniggayhavāritagato”ti paccattaññeva ñāṇaṁ uppajjati. “So kho panāhaṁ imaṁ samādhiṁ sato samāpajjāmi sato vuṭṭhahāmī”ti paccattaññeva ñāṇaṁ uppajjati. Ayaṁ pañcañāṇiko sammāsamādhi. Evaṁ pañcavidhena ñāṇavatthu.
 Therein what is “right concentration that has five knowledges”? “This concentration has present pleasure, also in the future has pleasant resultant”, thus the knowledge arises quite separately; “this concentration is noble, non-worldly”, thus the knowledge arises quite separately; “this concentration is resorted to by great (i.e., without evil) men”, thus the knowledge arises quite separately; “this concentration is calm, superior, gained by tranquillity, obtained by exalted development, is not obtained by instigated suppression and hindering”, thus the knowledge arises quite separately; “I myself attain this concentration mindfully, emerge (therefrom) mindfully”, thus the knowledge arises quite separately. This is right concentration that has five knowledges. Thus is the basis of knowledge by way of fivefold division.
Pañcakaṁ.
 (Here Ends) Fivefold (Exposition)

16.16 -


6. Chakkaniddesa
 6. Sixfold Exposition
Tattha katamā chasu abhiññāsu paññā? Iddhividhe ñāṇaṁ, sotadhātuvisuddhiyā ñāṇaṁ, paracitte ñāṇaṁ, pubbenivāsānussatiyā ñāṇaṁ, sattānaṁ cutūpapāte ñāṇaṁ, āsavānaṁ khaye ñāṇaṁ— imā chasu abhiññāsu paññā. Evaṁ chabbidhena ñāṇavatthu.
 Therein what is “wisdom in the six higher knowledges”? Knowledge of various super-normal powers; knowledge of the purity of ear element; knowledge of the consciousness of others; knowledge of the remembrance of previous existence; knowledge of the passing away and rebirth of beings; knowledge of the destruction of the defilements. This is wisdom in the six higher knowledges. Thus is the basis of knowledge by way of sixfold division.
Chakkaṁ.

16.17 -


7. Sattakaniddesa
 7. Sevenfold Exposition
Tattha katamāni sattasattati ñāṇavatthūni? Jātipaccayā jarāmaraṇanti ñāṇaṁ, asati jātiyā natthi jarāmaraṇanti ñāṇaṁ, atītampi addhānaṁ jātipaccayā jarāmaraṇanti ñāṇaṁ, asati jātiyā natthi jarāmaraṇanti ñāṇaṁ, anāgatampi addhānaṁ jātipaccayā jarāmaraṇanti ñāṇaṁ, asati jātiyā natthi jarāmaraṇanti ñāṇaṁ. Yampissa taṁ dhammaṭṭhitiñāṇaṁ tampi khayadhammaṁ vayadhammaṁ virāgadhammaṁ nirodhadhammanti ñāṇaṁ; bhavapaccayā jātīti ñāṇaṁ …pe… upādānapaccayā bhavoti ñāṇaṁ …pe… taṇhāpaccayā upādānanti ñāṇaṁ …pe… vedanāpaccayā taṇhāti ñāṇaṁ …pe… phassapaccayā vedanāti ñāṇaṁ …pe… saḷāyatanapaccayā phassoti ñāṇaṁ …pe… nāmarūpapaccayā saḷāyatananti ñāṇaṁ …pe… viññāṇapaccayā nāmarūpanti ñāṇaṁ …pe… saṅkhārapaccayā viññāṇanti ñāṇaṁ …pe… avijjāpaccayā saṅkhārāti ñāṇaṁ, asati avijjāya natthi saṅkhārāti ñāṇaṁ, atītampi addhānaṁ avijjāpaccayā saṅkhārāti ñāṇaṁ, asati avijjāya natthi saṅkhārāti ñāṇaṁ, anāgatampi addhānaṁ avijjāpaccayā saṅkhārāti ñāṇaṁ, asati avijjāya natthi saṅkhārāti ñāṇaṁ. Yampissa taṁ dhammaṭṭhitiñāṇaṁ tampi khayadhammaṁ vayadhammaṁ virāgadhammaṁ nirodhadhammanti ñāṇaṁ. Imāni sattasattati ñāṇavatthūni. Evaṁ sattavidhena ñāṇavatthu.
 Therein what are the “seventy-seven bases of knowledge”? Knowledge that because of birth there is ageing and death; knowledge that in there not being birth there is not ageing and death; knowledge that in the past, too, because of birth there is ageing and death; knowledge that in there not being birth there is not ageing and death; knowledge that in the future, too, because | of birth there is ageing and death; knowledge that in there not being birth there is not ageing and death; that which is (knowledge) of those (knowledges) is knowledge of the establishment of states; that also is the knowledge that (they) are subject to destruction, subject to decay, subject to absence of lust, subject to cessation. Knowledge that because of becoming there is birth.* Knowledge that because of attachment there is becoming.* Knowledge that because of craving there is attachment.* Knowledge that because of feeling there is craving.* Knowledge that because of contact there is feeling.* Knowledge that because of the six bases there is contact.* Knowledge that because of mind and matter there are the six bases.* Knowledge that because of consciousness there is mind and matter.* Knowledge that because of activities there is consciousness.* Knowledge that because of ignorance there are activities; knowledge that in there not being ignorance there are not activities; knowledge that in the past, too, because of ignorance there are activities; knowledge that in there not being ignorance there are not activities; knowledge that in the future, too, because of ignorance there are activities; knowledge that in there not being ignorance there are not activities; that which is (knowledge) of those (knowledges) is knowledge of the establishment of states; that also is the knowledge that (they) are subject to destruction, subject to decay, subject to absence of lust, subject to cessation. These are the seventy-seven bases of knowledge. Thus is the basis of knowledge by way of sevenfold division.
Sattakaṁ.
 * Complete each in general form of final example.

16.18 -


8. Aṭṭhakaniddesa
 8. Eightfold Exposition
Tattha katamā catūsu maggesu catūsu phalesu paññā? Sotāpattimagge paññā, sotāpattiphale paññā, sakadāgāmimagge paññā, sakadāgāmiphale paññā, anāgāmimagge paññā, anāgāmiphale paññā, arahattamagge paññā, arahattaphale paññā— imā catūsu maggesu catūsu phalesu paññā. Evaṁ aṭṭhavidhena ñāṇavatthu.
 Therein what is “wisdom in the four paths and in the four fruits”? Wisdom in the path of stream entry; wisdom in the fruit of stream entry; wisdom in the path of once returning; wisdom in the fruit of once returning; wisdom in the path of non-returning; wisdom in the fruit of non-returning; wisdom in the path of arahantship; wisdom in the fruit of arahantship. This is wisdom in the four paths and in the four fruits. Thus is the basis of knowledge by way of eightfold division.
Aṭṭhakaṁ.

16.19 -


9. Navakaniddesa
 9. Ninefold Exposition
Tattha katamā navasu anupubbavihārasamāpattīsu paññā? Paṭhamajjhānasamāpattiyā paññā, dutiyajjhānasamāpattiyā paññā, tatiyajjhānasamāpattiyā paññā, catutthajjhānasamāpattiyā paññā, ākāsānañcāyatanasamāpattiyā paññā, viññāṇañcāyatanasamāpattiyā paññā, ākiñcaññāyatanasamāpattiyā paññā, nevasaññānāsaññāyatanasamāpattiyā paññā, saññāvedayitanirodhasamāpattiyā vuṭṭhitassa paccavekkhaṇāñāṇaṁ— imā navasu anupubbavihārasamāpattīsu paññā. Evaṁ navavidhena ñāṇavatthu.
 Therein what is “wisdom in the nine successive dwellings in attainments”? Wisdom in the attainment of the first jhāna; wisdom in the attainment of the second jhāna; wisdom in the attainment of the third jhāna; wisdom in the attainment of the fourth jhāna; wisdom in the attainment of the state of infinity of space; wisdom in the attainment of the state of infinity of consciousness; wisdom in the attainment of the state of nothingness; wisdom in the attainment of the state that is neither perception nor non-perception; knowledge of reflection of one who emerges from the attainment of the cessation of perception and feeling. This is wisdom in the nine successive dwellings in attainments. Thus is the basis of knowledge by way of ninefold division.
Navakaṁ.

16.20 -


10. Dasakaniddesa
 10. Tenfold Exposition
Tattha katamaṁ tathāgatassa ṭhānañca ṭhānato aṭṭhānañca aṭṭhānato yathābhūtaṁ ñāṇaṁ? Idha tathāgato “aṭṭhānametaṁ anavakāso yaṁ diṭṭhisampanno puggalo kañci saṅkhāraṁ niccato upagaccheyya, netaṁ ṭhānaṁ vijjatī”ti pajānāti. “Ṭhānañca kho etaṁ vijjati yaṁ puthujjano kañci saṅkhāraṁ niccato upagaccheyya, ṭhānametaṁ vijjatī”ti pajānāti. “Aṭṭhānametaṁ anavakāso yaṁ diṭṭhisampanno puggalo kañci saṅkhāraṁ sukhato upagaccheyya, netaṁ ṭhānaṁ vijjatī”ti pajānāti. “Ṭhānañca kho etaṁ vijjati yaṁ puthujjano kañci saṅkhāraṁ sukhato upagaccheyya, ṭhānametaṁ vijjatī”ti pajānāti. “Aṭṭhānametaṁ anavakāso yaṁ diṭṭhisampanno puggalo kañci dhammaṁ atthato upagaccheyya, netaṁ ṭhānaṁ vijjatī”ti pajānāti. “Ṭhānañca kho etaṁ vijjati yaṁ puthujjano kañci dhammaṁ atthato upagaccheyya, ṭhānametaṁ vijjatī”ti pajānāti. “Aṭṭhānametaṁ anavakāso yaṁ diṭṭhisampanno puggalo mātaraṁ jīvitā voropeyya, netaṁ ṭhānaṁ vijjatī”ti pajānāti. “Ṭhānañca kho etaṁ vijjati yaṁ puthujjano mātaraṁ jīvitā voropeyya, ṭhānametaṁ vijjatī”ti pajānāti.
 Therein what is “the Tathāgata's knowledge as it really is of cause as cause, absence of cause as absence of cause”? Herein the Tathāgata comprehends thus, “It is not possible, not reasonable, that a person possessed of right view should regard any conditioned thing as permanent, such a thing is not possible”; he comprehends thus, “but it is indeed possible that a worldly person should regard any conditioned thing as permanent, such a thing is possible”. He comprehends thus, “It is not possible, not reasonable, that a person possessed of right view should regard any conditioned thing as pleasant, such a thing is not possible”; he comprehends thus, “but it is indeed possible that a worldly person should regard any conditioned thing as pleasant, such a thing is possible”. He comprehends thus, “It is not possible, not reasonable, that a person possessed of right view should regard anything as soul, such a thing is not possible”; he comprehends thus, “but it is indeed possible that a worldly person should regard anything as soul, such a thing is possible”. He comprehends thus, “It is not possible, not reasonable, that a person possessed of right view should deprive his mother of life, such a thing is not possible”; he comprehends thus, “but it is indeed possible that a worldly person should deprive his mother of life, such a thing is possible”. He comprehends thus, “It is not possible, not reasonable, that a person possessed of right view should deprive his father of life.* | Should deprive an arahant of life.* With wicked consciousness should extravasate the blood of the Tathāgata.* Should divide the Order.* Should proclaim another teacher.* Should bring about an eighth existence, such a thing is not possible”; he comprehends thus, “but it is indeed possible that a worldly person should bring about an eighth existence, such a thing is possible”.
“Aṭṭhānametaṁ anavakāso yaṁ diṭṭhisampanno puggalo pitaraṁ jīvitā voropeyya …pe… arahantaṁ jīvitā voropeyya …pe… paduṭṭhena cittena tathāgatassa lohitaṁ uppādeyya …pe… saṅghaṁ bhindeyya …pe… aññaṁ satthāraṁ uddiseyya …pe… aṭṭhamaṁ bhavaṁ nibbatteyya, netaṁ ṭhānaṁ vijjatī”ti pajānāti. “Ṭhānañca kho etaṁ vijjati yaṁ puthujjano aṭṭhamaṁ bhavaṁ nibbatteyya, ṭhānametaṁ vijjatī”ti pajānāti.
 * Complete each in general form of first example.
“Aṭṭhānametaṁ anavakāso yaṁ ekissā lokadhātuyā dve arahanto sammāsambuddhā apubbaṁ acarimaṁ uppajjeyyuṁ, netaṁ ṭhānaṁ vijjatī”ti pajānāti. “Ṭhānañca kho etaṁ vijjati yaṁ ekissā lokadhātuyā eko arahaṁ sammāsambuddho uppajjeyya, ṭhānametaṁ vijjatī”ti pajānāti. “Aṭṭhānametaṁ anavakāso yaṁ ekissā lokadhātuyā dve rājāno cakkavattī apubbaṁ acarimaṁ uppajjeyyuṁ, netaṁ ṭhānaṁ vijjatī”ti pajānāti. “Ṭhānañca kho etaṁ vijjati yaṁ ekissā lokadhātuyā eko rājā cakkavattī uppajjeyya, ṭhānametaṁ vijjatī”ti pajānāti.
 He comprehends thus, “It is not possible, not reasonable, that in one world system two worthy enlightened ones should arise simultaneously, such a thing is not possible”; he comprehends thus, “but it is indeed possible that in one world system a single worthy enlightened one should arise, such a thing is possible”. He comprehends thus, “It is not possible, not reasonable, that in one world system two universal monarchs should arise simultaneously, such a thing is not possible”; he comprehends thus, “but it is indeed possible that in one world system a single universal monarch should arise, such a thing is possible”.
“Aṭṭhānametaṁ anavakāso yaṁ itthī arahaṁ assa sammāsambuddho, netaṁ ṭhānaṁ vijjatī”ti pajānāti. “Ṭhānañca kho etaṁ vijjati yaṁ puriso arahaṁ assa sammāsambuddho, ṭhānametaṁ vijjatī”ti pajānāti. “Aṭṭhānametaṁ anavakāso yaṁ itthī rājā assa cakkavattī, netaṁ ṭhānaṁ vijjatī”ti pajānāti. “Ṭhānañca kho etaṁ vijjati yaṁ puriso rājā assa cakkavattī, ṭhānametaṁ vijjatī”ti pajānāti. “Aṭṭhānametaṁ anavakāso yaṁ itthī sakkattaṁ kareyya, mārattaṁ kareyya, brahmattaṁ kareyya, netaṁ ṭhānaṁ vijjatī”ti pajānāti. “Ṭhānañca kho etaṁ vijjati yaṁ puriso sakkattaṁ kareyya, mārattaṁ kareyya, brahmattaṁ kareyya, ṭhānametaṁ vijjatī”ti pajānāti.
 He comprehends thus, “It is not possible, not reasonable, that a woman should be a worthy enlightened one, such a thing is not possible”; he comprehends thus, “but it is indeed possible that a man should be a worthy enlightened one, such a thing is possible”. He comprehends thus, “It is not possible, not reasonable, that a woman should be a universal monarch, such a thing is not possible”; he comprehends thus, “but it is indeed possible that a man should be a universal monarch, such a thing is possible”. He comprehends thus, “It is not possible, not reasonable, that a woman should become Sakka, should become Māra, should become Brahma, such a thing is not possible”; he comprehends thus, “but it is indeed possible that a man should become Sakka, should become Māra, should become Brahma, such a thing is possible”.
“Aṭṭhānametaṁ anavakāso yaṁ kāyaduccaritassa iṭṭho kanto manāpo vipāko nibbatteyya, netaṁ ṭhānaṁ vijjatī”ti pajānāti. “Ṭhānañca kho etaṁ vijjati yaṁ kāyaduccaritassa aniṭṭho akanto amanāpo vipāko nibbatteyya, ṭhānametaṁ vijjatī”ti pajānāti. “Aṭṭhānametaṁ anavakāso yaṁ vacīduccaritassa …pe… yaṁ manoduccaritassa iṭṭho kanto manāpo vipāko nibbatteyya, netaṁ ṭhānaṁ vijjatī”ti pajānāti. “Ṭhānañca kho etaṁ vijjati yaṁ vacīduccaritassa …pe… yaṁ manoduccaritassa aniṭṭho akanto amanāpo vipāko nibbatteyya, ṭhānametaṁ vijjatī”ti pajānāti.
 He comprehends thus, “It is not possible, not reasonable, that the resultant of wrong bodily action should be desirable, agreeable, pleasant, such a thing is not possible”; he comprehends thus, “but it is indeed possible that the resultant of wrong bodily action should be not desirable, not agreeable, not pleasant, such a thing is possible.” He comprehends thus, “It is not possible, not reasonable, that the resultant of wrong verbal action.* of wrong mental action should be desirable, agreeable, pleasant, such a thing is not possible”; he comprehends thus, “but it is indeed possible | that the resultant of wrong verbal action.* Of wrong mental action should be not desirable, not agreeable, not pleasant, such a thing is possible”.
“Aṭṭhānametaṁ anavakāso yaṁ kāyasucaritassa aniṭṭho akanto amanāpo vipāko nibbatteyya, netaṁ ṭhānaṁ vijjatī”ti pajānāti. “Ṭhānañca kho etaṁ vijjati yaṁ kāyasucaritassa iṭṭho kanto manāpo vipāko nibbatteyya, ṭhānametaṁ vijjatī”ti pajānāti. “Aṭṭhānametaṁ anavakāso yaṁ vacīsucaritassa …pe… yaṁ manosucaritassa aniṭṭho akanto amanāpo vipāko nibbatteyya, netaṁ ṭhānaṁ vijjatī”ti pajānāti. “Ṭhānañca kho etaṁ vijjati yaṁ vacīsucaritassa …pe… yaṁ manosucaritassa iṭṭho kanto manāpo vipāko nibbatteyya, ṭhānametaṁ vijjatī”ti pajānāti.
 * Complete appropriately.
“Aṭṭhānametaṁ anavakāso yaṁ kāyaduccaritasamaṅgī tannidānaṁ tappaccayā kāyassa bhedā paraṁ maraṇā sugatiṁ saggaṁ lokaṁ upapajjeyya, netaṁ ṭhānaṁ vijjatī”ti pajānāti. “Ṭhānañca kho etaṁ vijjati yaṁ kāyaduccaritasamaṅgī tannidānaṁ tappaccayā kāyassa bhedā paraṁ maraṇā apāyaṁ duggatiṁ vinipātaṁ nirayaṁ upapajjeyya, ṭhānametaṁ vijjatī”ti pajānāti. “Aṭṭhānametaṁ anavakāso yaṁ vacīduccaritasamaṅgī …pe… yaṁ manoduccaritasamaṅgī tannidānaṁ tappaccayā kāyassa bhedā paraṁ maraṇā sugatiṁ saggaṁ lokaṁ upapajjeyya, netaṁ ṭhānaṁ vijjatī”ti pajānāti. “Ṭhānañca kho etaṁ vijjati yaṁ vacīduccaritasamaṅgī …pe… yaṁ manoduccaritasamaṅgī tannidānaṁ tappaccayā kāyassa bhedā paraṁ maraṇā apāyaṁ duggatiṁ vinipātaṁ nirayaṁ upapajjeyya, ṭhānametaṁ vijjatī”ti pajānāti.
 He comprehends thus, “It is not possible, not reasonable, that the resultant of right bodily action should be not desirable, not agreeable, not pleasant, such a thing is not possible”; he comprehends thus, “but it is indeed possible that the resultant of right bodily action should be desirable, agreeable, pleasant, such a thing is possible”. He comprehends thus, “It is not possible, not reasonable, that the resultant of right verbal action.* of right mental action should be not desirable, not agreeable, not pleasant, such a thing is not possible”; he comprehends thus, “but it is indeed possible that the resultant of right verbal action.* of right mental action should be desirable, agreeable, pleasant, such a thing is possible”.
“Aṭṭhānametaṁ anavakāso yaṁ kāyasucaritasamaṅgī tannidānaṁ tappaccayā kāyassa bhedā paraṁ maraṇā apāyaṁ duggatiṁ vinipātaṁ nirayaṁ upapajjeyya, netaṁ ṭhānaṁ vijjatī”ti pajānāti. “Ṭhānañca kho etaṁ vijjati yaṁ kāyasucaritasamaṅgī tannidānaṁ tappaccayā kāyassa bhedā paraṁ maraṇā sugatiṁ saggaṁ lokaṁ upapajjeyya, ṭhānametaṁ vijjatī”ti pajānāti. “Aṭṭhānametaṁ anavakāso yaṁ vacīsucaritasamaṅgī …pe… yaṁ manosucaritasamaṅgī tannidānaṁ tappaccayā kāyassa bhedā paraṁ maraṇā apāyaṁ duggatiṁ vinipātaṁ nirayaṁ upapajjeyya, netaṁ ṭhānaṁ vijjatī”ti pajānāti. “Ṭhānañca kho etaṁ vijjati yaṁ vacīsucaritasamaṅgī …pe… yaṁ manosucaritasamaṅgī tannidānaṁ tappaccayā kāyassa bhedā paraṁ maraṇā sugatiṁ saggaṁ lokaṁ upapajjeyya, ṭhānametaṁ vijjatī”ti pajānāti. “Ye ye dhammā yesaṁ yesaṁ dhammānaṁ hetū paccayā upādāya taṁ taṁ ṭhānaṁ, ye ye dhammā yesaṁ yesaṁ dhammānaṁ na hetū appaccayā upādāya taṁ taṁ aṭṭhānan”ti. Yā tattha paññā pajānanā …pe… amoho dhammavicayo sammādiṭṭhi— idaṁ tathāgatassa ṭhānañca ṭhānato aṭṭhānañca aṭṭhānato yathābhūtaṁ ñāṇaṁ.
 * Complete appropriately.
Tattha katamaṁ tathāgatassa atītānāgatapaccuppannānaṁ kammasamādānānaṁ ṭhānaso hetuso vipākaṁ yathābhūtaṁ ñāṇaṁ? Idha tathāgato pajānāti— “atthekaccāni pāpakāni kammasamādānāni gatisampattipaṭibāḷhāni na vipaccanti. Atthekaccāni pāpakāni kammasamādānāni upadhisampattipaṭibāḷhāni na vipaccanti. Atthekaccāni pāpakāni kammasamādānāni kālasampattipaṭibāḷhāni na vipaccanti. Atthekaccāni pāpakāni kammasamādānāni payogasampattipaṭibāḷhāni na vipaccanti.
 He comprehends thus, “It is not possible, not reasonable, that one having wrong bodily action should, on that account, because of that, when the body breaks up after death be born in a happy, heavenly world”; he comprehends thus, “but it is indeed possible that one having wrong bodily action should, on that account, because of that, when the body breaks up after death be born in a woeful, unhappy, ruinous state of hell, such a thing is possible”. He comprehends thus, “It is not possible, not reasonable, that one having wrong verbal action.* That one having wrong mental action should, on that account, because of that, when the body breaks up after death be born in a happy, heavenly world, such a thing is not possible”; he comprehends thus, “but it is indeed possible that one having wrong verbal action.* That one having wrong mental action should, on that account, because of that, when the body breaks up after death be born in a woeful, unhappy, ruinous state of hell, such a thing is possible”.
Atthekaccāni pāpakāni kammasamādānāni gativipattiṁ āgamma vipaccanti. Atthekaccāni pāpakāni kammasamādānāni upadhivipattiṁ āgamma vipaccanti. Atthekaccāni pāpakāni kammasamādānāni kālavipattiṁ āgamma vipaccanti. Atthekaccāni pāpakāni kammasamādānāni payogavipattiṁ āgamma vipaccanti.
 * Complete appropriately.
Atthekaccāni kalyāṇāni kammasamādānāni gativipattipaṭibāḷhāni na vipaccanti. Atthekaccāni kalyāṇāni kammasamādānāni upadhivipattipaṭibāḷhāni na vipaccanti. Atthekaccāni kalyāṇāni kammasamādānāni kālavipattipaṭibāḷhāni na vipaccanti. Atthekaccāni kalyāṇāni kammasamādānāni payogavipattipaṭibāḷhāni na vipaccanti.
 He comprehends thus, “It is not possible, not reasonable, that one having right bodily action should, on that account, because of that, when the body breaks up after death be born in a woeful, | unhappy, ruinous state of hell, such a thing is not possible”; he comprehends thus, “but it is indeed possible that one having right bodily action should, on that account, because of that, when the body breaks up after death be born in a happy, heavenly world, such a thing is possible”. He comprehends thus, “it is not possible, not reasonable, that one having right verbal action.* That one having right mental action should, on that account, because of that, when the body breaks up after death be born in a woeful, unhappy, ruinous state of hell, such a thing is not possible”; he comprehends thus, “but it is indeed possible that one having right verbal action.* That one having right mental action should, on that account, because of that, when the body breaks up after death be born in a happy, heavenly world, such a thing is possible”. These and those states which are roots and causes for the arising of these and those (other) states, this and that is cause; these and those states which are not roots and not causes for the arising of these and those (other) states, this and that is absence of cause; thus, that which therein is wisdom, understanding,*2 absence of dullness, truth investigation, right view. This is the Tathāgata's knowledge as it really is of cause as cause, absence of cause as absence of cause. (1)
Atthekaccāni kalyāṇāni kammasamādānāni gatisampattiṁ āgamma vipaccanti. Atthekaccāni kalyāṇāni kammasamādānāni upadhisampattiṁ āgamma vipaccanti. Atthekaccāni kalyāṇāni kammasamādānāni kālasampattiṁ āgamma vipaccanti. Atthekaccāni kalyāṇāni kammasamādānāni payogasampattiṁ āgamma vipaccantī”ti. Yā tattha paññā pajānanā …pe… amoho dhammavicayo sammādiṭṭhi— idaṁ tathāgatassa atītānāgatapaccuppannānaṁ kammasamādānānaṁ ṭhānaso hetuso vipākaṁ yathābhūtaṁ ñāṇaṁ.
 * Complete appropriately.
*2 See paragraph 525.
Tattha katamaṁ tathāgatassa sabbatthagāminiṁ paṭipadaṁ yathābhūtaṁ ñāṇaṁ? Idha tathāgato “ayaṁ maggo ayaṁ paṭipadā nirayagāmī”ti pajānāti, “ayaṁ maggo ayaṁ paṭipadā tiracchānayonigāmī”ti pajānāti, “ayaṁ maggo ayaṁ paṭipadā pettivisayagāmī”ti pajānāti, “ayaṁ maggo ayaṁ paṭipadā manussalokagāmī”ti pajānāti, “ayaṁ maggo ayaṁ paṭipadā devalokagāmī”ti pajānāti, “ayaṁ maggo ayaṁ paṭipadā nibbānagāmī”ti pajānātīti. Yā tattha paññā pajānanā …pe… amoho dhammavicayo sammādiṭṭhi— idaṁ tathāgatassa sabbatthagāminiṁ paṭipadaṁ yathābhūtaṁ ñāṇaṁ.
Therein what is “the Tathāgata's knowledge as it really is by way of cause, by way of root, of the resultant of past, future and present actions that are performed”? Herein the Tathāgata comprehends thus; there are some evil actions performed, which, prevented by fortunate rebirth, do not mature; there are some evil actions performed, which, prevented by a fortunate body, do not mature; there are some evil actions performed, which, prevented by fortunate time, do not mature; there are some evil actions performed, which, prevented by fortunate effort, do not mature.
Tattha katamaṁ tathāgatassa anekadhātunānādhātulokaṁ yathābhūtaṁ ñāṇaṁ? Idha tathāgato khandhanānattaṁ pajānāti, āyatananānattaṁ pajānāti, dhātunānattaṁ pajānāti, anekadhātunānādhātulokanānattaṁ pajānātīti. Yā tattha paññā pajānanā …pe… amoho dhammavicayo sammādiṭṭhi— idaṁ tathāgatassa anekadhātunānādhātulokaṁ yathābhūtaṁ ñāṇaṁ.
There are some evil actions performed, which, because of unfortunate rebirth, do mature; there are some evil actions performed, which, because of an unfortunate body, do mature; there are some evil actions performed, which, because of unfortunate time, do mature; there are some evil actions performed, which, because of unfortunate effort, do mature.
Tattha katamaṁ tathāgatassa sattānaṁ nānādhimuttikataṁ yathābhūtaṁ ñāṇaṁ? Idha tathāgato pajānāti— “santi sattā hīnādhimuttikā, santi sattā paṇītādhimuttikā. Hīnādhimuttikā sattā hīnādhimuttike satte sevanti bhajanti payirupāsanti. Paṇītādhimuttikā sattā paṇītādhimuttike satte sevanti bhajanti payirupāsanti.
There are some sound actions performed, which, prevented by unfortunate rebirth, do not mature; there are some sound actions performed, which, prevented by an unfortunate body, do not | mature; there are some sound actions performed, which, prevented by unfortunate time, do not mature; there are some sound actions performed, which, prevented by unfortunate effort, do not mature.
Atītampi addhānaṁ hīnādhimuttikā sattā hīnādhimuttike satte seviṁsu bhajiṁsu payirupāsiṁsu, paṇītādhimuttikā sattā paṇītādhimuttike satte seviṁsu bhajiṁsu payirupāsiṁsu.
There are some sound actions performed, which, because of fortunate rebirth, do mature; there are some sound actions performed, which, because of a fortunate body, do mature; there are some sound actions performed, which, because of fortunate time, do mature; there are some sound actions performed, which, because of fortunate effort, do mature; that which therein is wisdom, understanding,* absence of dullness, truth investigation, right view. This is the Tathāgata's knowledge as it really is by way of cause, by way of root of the resultant of past, future and present actions that are performed. (2)
Anāgatampi addhānaṁ hīnādhimuttikā sattā hīnādhimuttike satte sevissanti bhajissanti payirupāsissanti, paṇītādhimuttikā sattā paṇītādhimuttike satte sevissanti bhajissanti payirupāsissantī”ti. Yā tattha paññā pajānanā …pe… amoho dhammavicayo sammādiṭṭhi— idaṁ tathāgatassa sattānaṁ nānādhimuttikataṁ yathābhūtaṁ ñāṇaṁ.
* See paragraph 525.
Tattha katamaṁ tathāgatassa parasattānaṁ parapuggalānaṁ indriyaparopariyattaṁ yathābhūtaṁ ñāṇaṁ? Idha tathāgato sattānaṁ āsayaṁ pajānāti, anusayaṁ pajānāti, caritaṁ pajānāti, adhimuttiṁ pajānāti, apparajakkhe mahārajakkhe tikkhindriye mudindriye svākāre dvākāre suviññāpaye duviññāpaye bhabbābhabbe satte pajānāti.
Therein what is “the Tathāgata's knowledge as it really is of the practice leading to all (destiny)”? Herein the Tathāgata comprehends thus, “This is the path, this is the practice leading to hell”; he comprehends thus, “this is the path, this is the practice leading to the animal plane”; he comprehends thus, “this is the path, this is the practice leading to the ghost plane”; he comprehends thus, “this is the path, this is the practice leading to the human plane”; he comprehends thus, “this is the path, this is the practice leading to the deva plane”; he comprehends thus, “this is the path; this is the practice leading to full emancipation”; that which therein is wisdom, understanding,* absence of dullness, truth investigation, right view. This is the Tathāgata's knowledge as it really is of the practice leading to all (destiny). (3)
Katamo ca sattānaṁ āsayo? “Sassato loko”ti vā, “asassato loko”ti vā, “antavā loko”ti vā, “anantavā loko”ti vā, “taṁ jīvaṁ taṁ sarīran”ti vā, “aññaṁ jīvaṁ aññaṁ sarīran”ti vā, “hoti tathāgato paraṁ maraṇā”ti vā, “na hoti tathāgato paraṁ maraṇā”ti vā, “hoti ca na ca hoti tathāgato paraṁ maraṇā”ti vā, “neva hoti na na hoti tathāgato paraṁ maraṇā”ti vā, iti bhavadiṭṭhisannissitā vā sattā honti vibhavadiṭṭhisannissitā vā. Ete vā pana ubho ante anupagamma idappaccayatā paṭiccasamuppannesu dhammesu anulomikā khanti paṭiladdhā hoti yathābhūtaṁ ñāṇaṁ. Ayaṁ sattānaṁ āsayo.
* See paragraph 525.
Katamo ca sattānaṁ anusayo? Sattānusayā— kāmarāgānusayo, paṭighānusayo, mānānusayo, diṭṭhānusayo, vicikicchānusayo, bhavarāgānusayo, avijjānusayo. Yaṁ loke piyarūpaṁ sātarūpaṁ ettha sattānaṁ rāgānusayo anuseti. Yaṁ loke appiyarūpaṁ asātarūpaṁ ettha sattānaṁ paṭighānusayo anuseti. Iti imesu dvīsu dhammesu avijjānupatitā. Tadekaṭṭho māno ca diṭṭhi ca vicikicchā ca daṭṭhabbā. Ayaṁ sattānaṁ anusayo.
Therein what is “the Tathāgata's knowledge as it really is of the world that has many elements, different elements”? Herein the Tathāgata comprehends the different aggregates; he comprehends the different bases; he comprehends the different elements; he comprehends the different worlds that have many elements, different elements; thus that which therein is wisdom, understanding,* absence of dullness, truth investigation, right view. This is the Tathāgata's knowledge as it really is of the world that has many elements, different elements. (4)
Katamañca sattānaṁ caritaṁ? Puññābhisaṅkhāro, apuññābhisaṅkhāro, āneñjābhisaṅkhāro, parittabhūmako vā mahābhūmako vā— idaṁ sattānaṁ caritaṁ.
* See paragraph 525.
Katamā ca sattānaṁ adhimutti? Santi sattā hīnādhimuttikā, santi sattā paṇītādhimuttikā. Hīnādhimuttikā sattā hīnādhimuttike satte sevanti bhajanti payirupāsanti. Paṇītādhimuttikā sattā paṇītādhimuttike satte sevanti bhajanti payirupāsanti.
Therein what is “the Tathāgata's knowledge as it really is of the different dispositions of beings”? Herein the Tathāgata comprehends thus, “There are beings of inferior disposition; there are beings of superior disposition. Beings of inferior disposition depend on, approach, frequent beings of inferior disposition. Beings of superior disposition depend on, approach, frequent beings of superior disposition.
Atītampi addhānaṁ hīnādhimuttikā sattā hīnādhimuttike satte seviṁsu bhajiṁsu payirupāsiṁsu. Paṇītādhimuttikā sattā paṇītādhimuttike satte seviṁsu bhajiṁsu payirupāsiṁsu.
In the past, too, beings of inferior disposition depended on, approached, frequented beings of inferior disposition. Beings of superior disposition depended on, approached, frequented beings of superior disposition.
Anāgatampi addhānaṁ hīnādhimuttikā sattā hīnādhimuttike satte sevissanti bhajissanti payirupāsissanti. Paṇītādhimuttikā sattā paṇītādhimuttike satte sevissanti bhajissanti payirupāsissanti. Ayaṁ sattānaṁ adhimutti.
In the future, too, beings of inferior disposition will depend on, will approach, will frequent beings of inferior disposition. Beings of superior disposition will depend on, will approach, will frequent beings of superior disposition”. Thus that which therein is wisdom, understanding,* absence of dullness, truth investigation, right view. This is the Tathāgata's knowledge as it really is of the different dispositions of beings. (5)
Katame te sattā mahārajakkhā? Dasa kilesavatthūni— lobho, doso, moho, māno, diṭṭhi, vicikicchā, thinaṁ, uddhaccaṁ, ahirikaṁ, anottappaṁ. Yesaṁ sattānaṁ imāni dasa kilesavatthūni āsevitāni bhāvitāni bahulīkatāni ussadagatāni, ime te sattā mahārajakkhā.
* See paragraph 525.
Katame te sattā apparajakkhā? Yesaṁ sattānaṁ imāni dasa kilesavatthūni anāsevitāni abhāvitāni abahulīkatāni anussadagatāni, ime te sattā apparajakkhā.
Therein what is “the Tathāgata's knowledge as it really is of the improvement, of the deterioration of the controlling faculty of other beings, of other persons”? Herein the Tathāgata comprehends the inclination of beings; he comprehends the latent tendency; he comprehends characteristic action; he comprehends disposition; he comprehends beings with little dust in their eyes, with much dust in their eyes, with sharp controlling faculties, with weak controlling faculties, of good qualities, of bad qualities, easy to instruct, hard to instruct, fit or not fit.
Katame te sattā mudindriyā? Pañcindriyāni— saddhindriyaṁ, vīriyindriyaṁ, satindriyaṁ, samādhindriyaṁ, paññindriyaṁ. Yesaṁ sattānaṁ imāni pañcindriyāni anāsevitāni abhāvitāni abahulīkatāni anussadagatāni, ime te sattā mudindriyā.
And what is the inclination (of thought) of beings? “The world is eternal” or “the world is not eternal”, “the world is finite” or “the world is infinite”, “vital principle and the body are the same” or “vital principle and the body are different”, “a being (text = tathāgata) exists after death” or “a being does not exist after death” or “a being exists and does not exist after death” or “a being neither exists nor does not exist after death”, thus there are beings depending on becoming views, depending on non-becoming views. By not adhering to both these extremes, ability in conformity and | knowledge as it really is in specific causality and dependently originated states is gained. This is the inclination of beings.
Katame te sattā tikkhindriyā? Yesaṁ sattānaṁ imāni pañcindriyāni āsevitāni bhāvitāni bahulīkatāni ussadagatāni, ime te sattā tikkhindriyā.
And what is latent tendency of beings? The seven latent tendencies are: Latent tendency to sensuous lust, latent tendency to repulsion, latent tendency to conceit, latent tendency to wrong view, latent tendency to doubt, latent tendency to lust for existence, latent tendency to ignorance. That which in the world is a lovely thing, pleasant thing, the tendency of beings to lust for that lies latent; that which in the world is an unlovely thing, unpleasant thing, the tendency of beings to repulsion for that lies latent. Thus in these two states it should be understood that ignorance continuously occurs, and coupled therewith, conceit, wrong view and doubt. This is latent tendency of beings.
Katame te sattā dvākārā? Ye te sattā pāpāsayā pāpānusayā pāpacaritā pāpādhimuttikā mahārajakkhā mudindriyā, ime te sattā dvākārā.
And what is the characteristic action of beings? Activity producing good (resultant), activity producing bad (resultant), activity producing unshakeable (resultant), having low level or having high level. This is the characteristic action of beings.
Katame te sattā svākārā? Ye te sattā kalyāṇāsayā kalyāṇacaritā kalyāṇādhimuttikā apparajakkhā tikkhindriyā, ime te sattā svākārā.
And what is disposition of beings? There are beings of inferior disposition; there are beings of superior disposition; beings of inferior disposition depend on, approach, frequent beings of inferior disposition. Beings of superior disposition depend on, approach, frequent beings of superior disposition.
Katame te sattā duviññāpayā? Ye ca te sattā dvākārā, teva te sattā duviññāpayā. Ye ca te sattā svākārā, teva te sattā suviññāpayā.
In the past, too, beings of inferior disposition depended on, approached, frequented beings of inferior disposition. Beings of superior disposition depended on, approached, frequented beings of superior disposition.
Katame te sattā abhabbā? Ye te sattā kammāvaraṇena samannāgatā kilesāvaraṇena samannāgatā vipākāvaraṇena samannāgatā assaddhā acchandikā duppaññā abhabbā niyāmaṁ okkamituṁ kusalesu dhammesu sammattaṁ, ime te sattā abhabbā.
In the future, too, beings of inferior disposition will depend on, will approach, will frequent beings of inferior disposition. Beings of superior disposition will depend on, will approach, will frequent beings of superior disposition. This is disposition of beings.
Katame te sattā bhabbā? Ye te sattā na kammāvaraṇena samannāgatā na kilesāvaraṇena samannāgatā na vipākāvaraṇena samannāgatā saddhā chandikā paññavanto bhabbā niyāmaṁ okkamituṁ kusalesu dhammesu sammattaṁ, ime te sattā bhabbāti. Yā tattha paññā pajānanā …pe… amoho dhammavicayo sammādiṭṭhi— idaṁ tathāgatassa parasattānaṁ parapuggalānaṁ indriyaparopariyattaṁ yathābhūtaṁ ñāṇaṁ.
Who are those beings with much dust in their eyes? The ten bases of the corruptions are: Greed, hatred, dullness, conceit, wrong view, doubt, sloth, distraction, absence of sense of shame, absence of fear of blame; those beings in whom these ten bases of corruption are pursued, developed, repeated, enlarged. These are those beings with much dust in their eyes.
Tattha katamaṁ tathāgatassa jhānavimokkhasamādhisamāpattīnaṁ saṅkilesaṁ vodānaṁ vuṭṭhānaṁ yathābhūtaṁ ñāṇaṁ? Jhāyīti cattāro jhāyī. Atthekacco jhāyī sampattiṁyeva samānaṁ vipattīti pacceti, atthekacco jhāyī vipattiṁyeva samānaṁ sampattīti pacceti, atthekacco jhāyī sampattiṁyeva samānaṁ sampattīti pacceti, atthekacco jhāyī vipattiṁyeva samānaṁ vipattīti pacceti— ime cattāro jhāyī.
Who are those beings with little dust in their eyes? Those beings in whom these ten bases of corruption are not pursued, not developed, not repeated, not enlarged. These are those beings with little dust in their eyes.
Aparepi cattāro jhāyī. Atthekacco jhāyī dandhaṁ samāpajjati khippaṁ vuṭṭhāti, atthekacco jhāyī khippaṁ samāpajjati dandhaṁ vuṭṭhāti, atthekacco jhāyī dandhaṁ samāpajjati dandhaṁ vuṭṭhāti, atthekacco jhāyī khippaṁ samāpajjati khippaṁ vuṭṭhāti— ime cattāro jhāyī.
Who are those beings with weak controlling faculties? Five controlling faculties are: The controlling faculty of confidence, controlling faculty of energy, controlling faculty of mindfulness, controlling faculty of concentration, controlling faculty of wisdom; those beings in whom these five controlling faculties are not pursued, not developed, not repeated, not enlarged. These are those beings with weak controlling faculties.
Aparepi cattāro jhāyī. Atthekacco jhāyī samādhismiṁ samādhikusalo hoti, na samādhismiṁ samāpattikusalo; atthekacco jhāyī samādhismiṁ samāpattikusalo hoti, na samādhismiṁ samādhikusalo; atthekacco jhāyī samādhismiṁ samādhikusalo ca hoti, samādhismiṁ samāpattikusalo ca; atthekacco jhāyī neva samādhismiṁ samādhikusalo hoti, na samādhismiṁ samāpattikusalo— ime cattāro jhāyī.
Who are those beings with sharp controlling faculties? Those beings in whom these five controlling faculties are pursued, developed, repeated, enlarged. These are those beings with sharp controlling faculties.
“Jhānan”ti. Cattāri jhānāni— paṭhamaṁ jhānaṁ, dutiyaṁ jhānaṁ, tatiyaṁ jhānaṁ, catutthaṁ jhānaṁ.
Who are those beings with bad qualities? Those beings who have evil inclinations, have evil latent tendencies, have evil characteristic actions, have evil dispositions, have much dust in their eyes, have weak controlling faculties. These are those beings with bad qualities.
“Vimokkho”ti. Aṭṭha vimokkhā. Rūpī rūpāni passati— ayaṁ paṭhamo vimokkho.
Who are those beings with good qualities? Those beings who have sound inclinations, have sound characteristic actions, have sound dispositions, have little dust in their eyes, have sharp controlling faculties. These are those beings with good qualities.
Ajjhattaṁ arūpasaññī bahiddhā rūpāni passati— ayaṁ dutiyo vimokkho.
Who are those beings hard to instruct? Those beings who have bad qualities, they indeed are those beings hard to instruct. Those beings who have good qualities, they indeed are those beings easy to instruct.
Subhanteva adhimutto hoti— ayaṁ tatiyo vimokkho.
Who are those beings who are not fit? Those beings who are furnished with the obstruction of (bad) action, furnished with the obstruction of corruption, furnished with the obstruction of (bad) resultant, have no confidence, have no wish (to do good), have no wisdom (accompanying rebirth consciousness), are not fit to enter into the immutable rightness of good states (i.e., path consciousness). These are those beings who are not fit.
Sabbaso rūpasaññānaṁ samatikkamā paṭighasaññānaṁ atthaṅgamā nānattasaññānaṁ amanasikārā “ananto ākāso”ti ākāsānañcāyatanaṁ upasampajja viharati— ayaṁ catuttho vimokkho.
 Who are those beings who are fit? Those beings who are not furnished with the obstruction of (bad) action, not furnished with the obstruction of corruption, not furnished with the obstruction of (bad) resultant, have confidence, have wish (to do good), have wisdom (accompanying rebirth consciousness), are fit to enter into the immutable rightness of good states (i.e., path consciousness). These are those beings who are fit; thus, that which therein is wisdom, understanding,* absence of dullness, truth investigation, right view. This is the Tathāgata's knowledge as it really is of the improvement, of the deterioration of the controlling faculty of other beings, of other persons. (6)
Sabbaso ākāsānañcāyatanaṁ samatikkamma “anantaṁ viññāṇan”ti viññāṇañcāyatanaṁ upasampajja viharati— ayaṁ pañcamo vimokkho.
 * See paragraph 525.
Sabbaso viññāṇañcāyatanaṁ samatikkamma “natthi kiñcī”ti ākiñcaññāyatanaṁ upasampajja viharati— ayaṁ chaṭṭho vimokkho.
 Therein what is “the Tathāgata's knowledge as it really is of the corruption of, the purification of, the emergence from jhāna, release, concentration and attainment”? Jhānic person means four (types of) jhānic persons: There is a certain jhānic person who, having really attained, concludes thus, “There is failure”; there is a certain jhānic person who, having really failed, concludes thus, “There is attainment”; there is a certain jhānic person who, having really attained, concludes thus, “There is attainment”; there is a certain jhānic person who, having really failed, concludes thus, “There is failure”. These are four (types of) jhānic persons.
Sabbaso ākiñcaññāyatanaṁ samatikkamma nevasaññānāsaññāyatanaṁ upasampajja viharati— ayaṁ sattamo vimokkho.
 Another four (types of) jhānic persons: There is a certain jhānic person who attains slowly, emerges quickly; there is a certain jhānic person who attains quickly, emerges slowly; there is a certain jhānic person who attains slowly, emerges slowly; there is a certain jhānic person who attains quickly, emerges quickly. These are four (types of) jhānic persons.
Sabbaso nevasaññānāsaññāyatanaṁ samatikkamma saññāvedayitanirodhaṁ upasampajja viharati— ayaṁ aṭṭhamo vimokkho.
 Another four (types of) jhānic persons: There is a certain jhānic person who, in concentration, is skilful at concentrating, but in concentration is not skilful at maintaining; there is a certain jhānic person who, in concentration, is skilful at maintaining, but in concentration is not skilful at concentrating; there is a certain jhānic person who, in concentration, is skilful at concentrating, and in concentration is skilful at maintaining; there is a certain jhānic person who, in concentration, is neither skilful at concentrating nor, in concentration, is skilful at maintaining. These are four (types of) jhānic persons.
“Samādhī”ti. Tayo samādhī— savitakkasavicāro samādhi, avitakkavicāramatto samādhi, avitakkaavicāro samādhi.
 Jhāna means the four jhānas: First jhāna, second jhāna, third jhāna, fourth jhāna. Release means eight (types of) release: One having material qualities sees visible (objects). This is the first release. Not perceiving (his own) internal material qualities, he sees external visible (objects). This is the second release. He is intent upon the beautiful object only (i.e., the jhānic object). This is the third release.
Having wholly passed the perceptions of form by terminating perceptions of (sense) impingement, by not attending to diversity of perceptions, (concentrating) thus, “Infinite is space”, he attains and dwells in the state of infinity of space. This is the fourth release.
“Samāpattī”ti. Nava anupubbavihārasamāpattiyo— paṭhamajjhānasamāpatti, dutiyajjhānasamāpatti, tatiyajjhānasamāpatti, catutthajjhānasamāpatti, ākāsānañcāyatanasamāpatti, viññāṇañcāyatanasamāpatti, ākiñcaññāyatanasamāpatti, nevasaññānāsaññāyatanasamāpatti, saññāvedayitanirodhasamāpatti.
Having wholly passed the state of infinity of space, (concentrating) thus, “Infinite is consciousness”, he attains and dwells in the state of infinity of consciousness. This is the fifth release.
“Saṅkilesan”ti hānabhāgiyo dhammo. “Vodānan”ti visesabhāgiyo dhammo. “Vuṭṭhānan”ti. Vodānampi vuṭṭhānaṁ, tamhā tamhā samādhimhā vuṭṭhānampi vuṭṭhānanti. Yā tattha paññā pajānanā …pe… amoho dhammavicayo sammādiṭṭhi— idaṁ tathāgatassa jhānavimokkhasamādhisamāpattīnaṁ saṅkilesaṁ vodānaṁ vuṭṭhānaṁ yathābhūtaṁ ñāṇaṁ.
Having wholly passed the state of infinity of consciousness, (concentrating) thus, “There is nothing whatever”, he attains and dwells in the state of nothingness. This is the sixth release.
Tattha katamaṁ tathāgatassa pubbenivāsānussati yathābhūtaṁ ñāṇaṁ? Idha tathāgato anekavihitaṁ pubbenivāsaṁ anussarati, seyyathidaṁ— ekampi jātiṁ dvepi jātiyo tissopi jātiyo catassopi jātiyo pañcapi jātiyo dasapi jātiyo vīsampi jātiyo tiṁsampi jātiyo cattālīsampi jātiyo paññāsampi jātiyo jātisatampi jātisahassampi jātisatasahassampi anekepi saṁvaṭṭakappe anekepi vivaṭṭakappe anekepi saṁvaṭṭavivaṭṭakappe “amutrāsiṁ evaṁnāmo evaṅgotto evaṁvaṇṇo evamāhāro evaṁsukhadukkhappaṭisaṁvedī evamāyupariyanto, so tato cuto amutra udapādiṁ; tatrāpāsiṁ evaṁnāmo evaṅgotto evaṁvaṇṇo evamāhāro evaṁsukhadukkhappaṭisaṁvedī evamāyupariyanto, so tato cuto idhūpapanno”ti. Iti sākāraṁ sauddesaṁ anekavihitaṁ pubbenivāsaṁ anussaratīti. Yā tattha paññā pajānanā …pe… amoho dhammavicayo sammādiṭṭhi— idaṁ tathāgatassa pubbenivāsānussati yathābhūtaṁ ñāṇaṁ.
Having wholly passed the state of nothingness, he attains and dwells in the state that is neither perception nor non-perception. This is the seventh release.
Tattha katamaṁ tathāgatassa sattānaṁ cutūpapātaṁ yathābhūtaṁ ñāṇaṁ? Idha tathāgato dibbena cakkhunā visuddhena atikkantamānusakena satte passati cavamāne upapajjamāne hīne paṇīte suvaṇṇe dubbaṇṇe sugate duggate yathākammūpage satte pajānāti— “ime vata bhonto sattā kāyaduccaritena samannāgatā vacīduccaritena samannāgatā manoduccaritena samannāgatā ariyānaṁ upavādakā micchādiṭṭhikā micchādiṭṭhikammasamādānā. Te kāyassa bhedā paraṁ maraṇā apāyaṁ duggatiṁ vinipātaṁ nirayaṁ upapannā. Ime vā pana bhonto sattā kāyasucaritena samannāgatā vacīsucaritena samannāgatā manosucaritena samannāgatā ariyānaṁ anupavādakā sammādiṭṭhikā sammādiṭṭhikammasamādānā. Te kāyassa bhedā paraṁ maraṇā sugatiṁ saggaṁ lokaṁ upapannā”ti. Iti dibbena cakkhunā visuddhena atikkantamānusakena satte passati cavamāne upapajjamāne hīne paṇīte suvaṇṇe dubbaṇṇe sugate duggate yathākammūpage satte pajānātīti. Yā tattha paññā pajānanā …pe… amoho dhammavicayo sammādiṭṭhi— idaṁ tathāgatassa sattānaṁ cutūpapātaṁ yathābhūtaṁ ñāṇaṁ.
Having wholly passed the state that is neither perception nor non-perception, he attains and dwells in the state of cessation of perception and feeling. This is the eighth release.
Tattha katamaṁ tathāgatassa āsavānaṁ khayaṁ yathābhūtaṁ ñāṇaṁ? Idha tathāgato āsavānaṁ khayā anāsavaṁ cetovimuttiṁ paññāvimuttiṁ diṭṭheva dhamme sayaṁ abhiññā sacchikatvā upasampajja viharatīti. Yā tattha paññā pajānanā …pe… amoho dhammavicayo sammādiṭṭhi— idaṁ tathāgatassa āsavānaṁ khayaṁ yathābhūtaṁ ñāṇanti.
Concentration means three (types of) concentration: Concentration accompanied by directed-thought, accompanied by evaluation; concentration without directed-thought, evaluation only; concentration without directed-thought, without evaluation. Attainment means dwelling in the nine successive attainments: Attainment of the first jhāna, attainment of the second jhāna, attainment of the third jhāna, attainment of the fourth jhāna, attainment of the state of infinity of space, attainment of the state of infinity of consciousness, attainment of the state of nothingness, attainment of the state that is neither perception nor non-perception, attainment of cessation of perception and feeling. Corruption means a state partaking of deterioration; refinement means a state partaking of distinction; emergence means refinement is emergence; emergence from this and that concentration is also emergence; thus that which therein is wisdom, understanding,* | absence of dullness, truth investigation, right view. This is the Tathāgata's knowledge as it really is of the corruption of, the refinement of, the emergence from, jhāna, release, concentration and attainment. (7)
Dasakaṁ.
 * See paragraph 525.
Ñāṇavibhaṅgo niṭṭhito.
 Therein what is “the Tathāgata's knowledge as it really is of remembrance of previous existence”? Herein the Tathāgata remembers manifold former existences. For example, one birth, two births, three births, four births, five births, ten births, twenty births, thirty births, forty births, fifty births, a hundred births, a thousand births, an hundred-thousand births, many aeons of evolving, many aeons of devolving, many aeons of both evolving and devolving, thus, “I was in such a place, having such a name, having such a clan, having such a colour, having such food, experiencing such and such pleasure and pain, such and such an end to the span of life; I myself passing therefrom rose up in such a place; there also I was having such a name, having such a clan, having such a colour, having such food, experiencing such and such pleasure and pain, such and such an end to the span of life; I myself passing therefrom rose up here”; thus, with all qualities, with all details, he remembers manifold former existences; thus, that which therein is wisdom, understanding,* absence of dullness, truth investigation, right view. This is the Tathāgata's knowledge as it really is of remembrance of previous existence. (8)
* See paragraph 525.
Therein what is “the Tathāgata's knowledge as it really is of the passing away and rebirth of beings”? Herein the Tathāgata with pure celestial eye surpassing that of man sees beings passing away, rising, inferior, superior, of good complexion, of bad complexion, happy, miserable; he comprehends beings according to the outcome of actions thus, “Indeed these worthy beings furnished with wrong bodily actions, furnished with wrong verbal actions, furnished with wrong mental actions, scoffers at Noble Ones, having false view, performing actions with false view, they at the breaking up of the body after death rise up in the woeful, unhappy, ruinous state of hell; again, those worthy beings furnished with right bodily actions, furnished with right verbal actions, | furnished with right mental actions, not scoffers at Noble Ones, having right view, performing actions with right view; they at the breaking up of the body after death rise up in a happy heavenly world”; thus with pure celestial eye surpassing that of man he sees beings passing away, rising, inferior, superior, of good complexion, of bad complexion, happy, miserable; he comprehends beings according to the outcome of actions; thus, that which therein is wisdom, understanding,* absence of dullness, truth investigation, right view. This is the Tathāgata's knowledge as it really is of the passing away and rebirth of beings. (9)
* See paragraph 525.
Therein what is “the Tathāgata's knowledge as it really is of the destruction of the defilements”? Herein the Tathāgata by the destruction of the defilements, having himself fully known, having realized in the present existence, attains and dwells in freedom of mind, freedom of wisdom that is not the object of the defilements; thus, that which therein is wisdom, understanding,* absence of dullness, truth investigation, right view. This is the Tathāgata's knowledge as it really is of the destruction of the defilements. (10)
* See paragraph 525.
Analysis of Knowledge is Ended

17 - Khuddaka-vatthu-vibhaṅga: small-items-analysis



Vibhaṅga
 The Book of Analysis
Khuddakavatthuvibhaṅga
 17. Analysis of Small Items
1. Ekakamātikā
 1. Singlefold Summary
Jātimado gottamado ārogyamado yobbanamado jīvitamado lābhamado sakkāramado garukāramado purekkhāramado parivāramado bhogamado vaṇṇamado sutamado paṭibhānamado rattaññumado piṇḍapātikamado anavaññātamado iriyāpathamado iddhimado yasamado sīlamado jhānamado sippamado ārohamado pariṇāhamado saṇṭhānamado pāripūrimado mado pamādo thambho sārambho atricchatā mahicchatā pāpicchatā siṅgaṁ tintiṇaṁ cāpalyaṁ asabhāgavutti arati tandī vijambhitā bhattasammado cetaso ca līnattaṁ kuhanā lapanā nemittikatā nippesikatā lābhena lābhaṁ nijigīsanatā seyyohamasmīti māno sadisohamasmīti māno hīnohamasmīti māno seyyassa seyyohamasmīti māno seyyassa sadisohamasmīti māno seyyassa hīnohamasmīti māno sadisassa seyyohamasmīti māno sadisassa sadisohamasmīti māno sadisassa hīnohamasmīti māno hīnassa seyyohamasmīti māno hīnassa sadisohamasmīti māno hīnassa hīnohamasmīti māno māno atimāno mānātimāno omāno adhimāno asmimāno micchāmāno ñātivitakko janapadavitakko amaravitakko parānuddayatāpaṭisaṁyutto vitakko lābhasakkārasilokapaṭisaṁyutto vitakko anavaññattipaṭisaṁyutto vitakko.
 Pride of birth; pride of clan; pride of health; pride of youth; pride of life; pride of gain; pride of being honoured; pride of being respected; pride of prominence; pride of having adherents; pride of wealth; pride of appearance; pride of erudition; pride of intelligence; pride of being a knowledgeable authority; pride of being (a regular) alms collector; pride of being not despised; pride of posture (bearing); pride of accomplishment; pride of popularity; pride of being moral; pride of jhāna; pride of dexterity; pride of being tall; pride of (bodily) proportion; pride of form; pride of (bodily) perfection; pride; heedlessness; (mental) rigidity; rivalry; wish for the best; wish for the most; evil wish; foppery; presumption; personal vanity; discourteous living; tedium; apathy; restlessness; after meal drowsiness; mental sluggishness; guile; insinuating talk; signifying; defamation; seeking gain with gain; the conceit thus, “I am better”; the conceit thus, “I am equal”; the conceit thus, “I am inferior”; of one who is better the conceit thus, “I am better”; of one who is better the conceit thus, “I am equal”; of one who is better the conceit thus, “I am inferior”; of one who is equal the conceit thus, “I am better”; of one who is equal the conceit thus, “I am equal”; of one who is equal the conceit thus, “I am inferior”; of one who is inferior the conceit thus, “I am better”; of one who is inferior the conceit thus, “I am equal”; of one who is inferior the conceit thus, “I am inferior”; conceit; excessive conceit; inordinate conceit; self-disrespect conceit; over-estimating conceit; self-conceit; false conceit; thinking about relatives; thinking about (one's) district; thinking about (how to) not die and/or eel wriggling; thinking associated with sympathy for others; thinking associated with gain, being honoured, fame; thinking associated with being not despised.
Ekakaṁ.
 (Here Ends) Singlefold (Summary)
2. Dukamātikā
 2. Twofold Summary
Kodho ca upanāho ca makkho ca paḷāso ca issā ca macchariyañca māyā ca sāṭheyyañca avijjā ca bhavataṇhā ca bhavadiṭṭhi ca vibhavadiṭṭhi ca sassatadiṭṭhi ca ucchedadiṭṭhi ca antavādiṭṭhi ca anantavādiṭṭhi ca pubbantānudiṭṭhi ca aparantānudiṭṭhi ca ahirikañca anottappañca dovacassatā ca pāpamittatā ca anajjavo ca amaddavo ca akkhanti ca asoraccañca asākhalyañca appaṭisanthāro ca indriyesu aguttadvāratā ca bhojane amattaññutā ca muṭṭhassaccañca asampajaññañca sīlavipatti ca diṭṭhivipatti ca ajjhattasaṁyojanañca bahiddhāsaṁyojanañca.
 Anger and grudging. Smirching and disparaging. Envy and meanness. Deceit and hypocrisy. Ignorance and craving for becoming. Becoming view and non-becoming view. Eternalistic view and annihilationistic view. Finite view and infinite view. Ultimate beginning view and ultimate end view. Absence of sense of shame and absence of fear of blame. Contumacy and having evil friends. Non-straightness and non-gentleness. Impatience and immoderation. Absence of softness and inhospitality. Not guarding as to the doors of the controlling faculties and in food not knowing the right amount. Unmindfulness and absence of awareness. Moral failure and faulty view. Internal fetters and external fetters.
Dukaṁ.
 (Here Ends) Twofold (Summary)
3. Tikamātikā
 3. Threefold Summary
Tīṇi akusalamūlāni tayo akusalavitakkā tisso akusalasaññā tisso akusaladhātuyo tīṇi duccaritāni tayo āsavā tīṇi saṁyojanāni tisso taṇhā aparāpi tisso taṇhā aparāpi tisso taṇhā tisso esanā tisso vidhā tīṇi bhayāni tīṇi tamāni tīṇi titthāyatanāni tayo kiñcanā tīṇi aṅgaṇāni tīṇi malāni tīṇi visamāni aparānipi tīṇi visamāni tayo aggī tayo kasāvā aparepi tayo kasāvā assādadiṭṭhi, attānudiṭṭhi, micchādiṭṭhi arati, vihesā, adhammacariyā dovacassatā, pāpamittatā, nānattasaññā uddhaccaṁ, kosajjaṁ, pamādo asantuṭṭhitā, asampajaññatā, mahicchatā ahirikaṁ, anottappaṁ, pamādo anādariyaṁ, dovacassatā, pāpamittatā assaddhiyaṁ, avadaññutā, kosajjaṁ uddhaccaṁ, asaṁvaro, dussīlyaṁ ariyānaṁ adassanakamyatā, saddhammaṁ asotukamyatā, upārambhacittatā muṭṭhassaccaṁ, asampajaññaṁ, cetaso vikkhepo ayoniso manasikāro, kummaggasevanā, cetaso ca līnattaṁ.
 The three bad roots; three (types of) bad thinking; three (types of) bad perception; three bad elements; three (types of) wrong action; three defilements; three fetters; three (types of) craving; another three (types of) craving; three (types of) seeking; three (types of) conceitedness; three (types of) fear; three (types of) darkness; three bases of heresy; three (types of) impediment; three (types of) taint; three (types of) impurity; three (types of) discrepancy; another three (types of) discrepancy; three (types of) fire; three (types of) acridity; another three (types of) acridity.
Tikaṁ.
 Gratification view, soul view, false view. Tedium, troubling, wrong behaviour. Contumacy, having evil friends, diversity of perception. Distraction, indolence, heedlessness. Discontent, absence of awareness, wish for the most. Absence of sense of shame, absence of fear of blame, heedlessness. Disregard, contumacy, having evil friends. Absence of confidence, not knowing entreaty, indolence. Distraction, absence of restraint, wrong morality. Absence of desire to see Noble Ones, absence of desire to hear the true Doctrine, reproachful state of mind. Unmindfulness, absence of awareness, mental wavering. Improper attention, dependence on the wrong path and mental sluggishness.
4. Catukkamātikā
 (Here Ends) Threefold (Summary)
Cattāro āsavā cattāro ganthā cattāro oghā cattāro yogā cattāri upādānāni cattāro taṇhuppādā cattāri agatigamanāni cattāro vipariyāsā cattāro anariyavohārā aparepi cattāro anariyavohārā cattāri duccaritāni aparānipi cattāri duccaritāni cattāri bhayāni aparānipi cattāri bhayāni catasso diṭṭhiyo.
4. Fourfold Summary
Catukkaṁ.
 Four defilements; four ties; four floods; four bonds; four attachments; four arisings of craving; four practices of wrong course; four inversions; four (types of) ignoble speech; another four (types of) ignoble speech; four (types of) wrong action; another four (types of) wrong action; four (types of) fear; another four (types of) fear; four wrong views.
5. Pañcakamātikā
 (Here Ends) Fourfold (Summary)
Pañcorambhāgiyāni saṁyojanāni pañcuddhambhāgiyāni saṁyojanāni pañca macchariyāni pañca saṅgā pañca sallā pañca cetokhilā pañca cetasovinibandhā pañca nīvaraṇāni pañca kammāni ānantarikāni pañca diṭṭhiyo pañca verā pañca byasanā pañca akkhantiyā ādīnavā pañca bhayāni pañca diṭṭhadhammanibbānavādā.
5. Fivefold Summary
Pañcakaṁ.
 Five fetters belonging to low (existence); five fetters belonging to high (existence); five (types of) meanness; five adhesions; five arrows; five mental spikes; five (types of) mental bondage; five hindrances; five immediate resultant actions; five wrong views; five hostile actions; five misfortunes; the five disadvantages of impatience; five fears; five theories of Nibbāna in the present existence.
(Here Ends) Fivefold (Summary)
6. Chakkamātikā
Cha vivādamūlāni cha chandarāgā cha virodhavatthūni cha taṇhākāyā cha agāravā cha parihāniyā dhammā aparepi cha parihāniyā dhammā cha somanassupavicārā cha domanassupavicārā cha upekkhupavicārā cha gehasitāni somanassāni cha gehasitāni domanassāni cha gehasitā upekkhā cha diṭṭhiyo.
 6. Sixfold Summary
Six roots of contention; six (types of) lusting wish; six bases of enmity; six groupings of craving; six (types of) disrespect; six retrogressive states; another six retrogressive states; six (types of) examining with mental pleasure; six (types of) examining with mental pain; six (types of) examining with indifference; six (types of) mental pleasure connected with sensuousness; six (types of) mental pain connected with sensuousness; six (types of) indifference connected with sensuousness; six wrong views.
Chakkaṁ.
(Here Ends) Sixfold (Summary)
7. Sattakamātikā
Satta anusayā satta saṁyojanāni satta pariyuṭṭhānāni satta asaddhammā satta duccaritāni satta mānā satta diṭṭhiyo.
 7. Sevenfold Summary
Seven latent tendencies; seven fetters; seven evolvements; seven vitiated states; seven wrong actions; seven (types of) conceit; seven wrong views.
Sattakaṁ.
(Here Ends) Sevenfold (Summary)
8. Aṭṭhakamātikā
Aṭṭha kilesavatthūni aṭṭha kusītavatthūni aṭṭhasu lokadhammesu cittassa paṭighāto aṭṭha anariyavohārā aṭṭha micchattā aṭṭha purisadosā aṭṭha asaññivādā aṭṭha nevasaññināsaññivādā.
 8. Eightfold Summary
Eight bases of corruption; eight bases of laziness; deflection of consciousness in eight worldly conditions; eight (types of) ignoble speech; eight (types of) falseness; eight defects of man; eight theories of having non-perception; eight theories of having neither perception nor non-perception.
Aṭṭhakaṁ.
(Here Ends) Eightfold (Summary)
9. Navakamātikā
Nava āghātavatthūni nava purisamalāni navavidhā mānā nava taṇhāmūlakā dhammā nava iñjitāni nava maññitāni nava phanditāni nava papañcitāni nava saṅkhatāni.
 9. Ninefold Summary
Nine bases of vexation; nine impurities of man; ninefold conceit; nine states rooted in craving; nine (types of) perturbation; nine (types of) imagination; nine (types of) unsteadiness; nine (types of) obsession; nine (mental) conditions.
Navakaṁ.
(Here Ends) Ninefold (Summary)
10. Dasakamātikā
Dasa kilesavatthūni dasa āghātavatthūni dasa akusalakammapathā dasa saṁyojanāni dasa micchattā dasavatthukā micchādiṭṭhi dasavatthukā antaggāhikā diṭṭhi.
 10. Tenfold Summary
Ten bases of corruption; ten bases of vexation; ten paths of bad action; ten fetters; ten (types of) falseness; false view that has ten bases; extremist view that has ten bases.
Dasakaṁ.
(Here Ends) Tenfold (Summary)
Aṭṭhārasa taṇhāvicaritāni ajjhattikassa upādāya, aṭṭhārasa taṇhāvicaritāni bāhirassa upādāya, tadekajjhaṁ abhisaññūhitvā abhisaṅkhipitvā chattiṁsa taṇhāvicaritāni honti. Iti atītāni chattiṁsa taṇhāvicaritāni, anāgatāni chattiṁsa taṇhāvicaritāni, paccuppannāni chattiṁsa taṇhāvicaritāni, tadekajjhaṁ abhisaññūhitvā abhisaṅkhipitvā aṭṭha taṇhāvicaritasataṁ hoti. Yāni ca dvāsaṭṭhi diṭṭhigatāni brahmajāle veyyākaraṇe vuttāni bhagavatā.
Eighteen occurrences of craving in connection with internal (aggregates); eighteen occurrences of craving in connection with external (aggregates); (taking) these together collectively and briefly there are thirty-six occurrences of craving; thus, thirty-six past occurrences of craving; thirty-six future occurrences of craving; thirty-six present occurrences of craving; (taking) these together collectively and briefly there are one-hundred-and-eight occurrences of craving; also those sixty-two wrong views which were spoken of by the Bhagavā in the Brahmajāla Exposition.
Mātikā.
 Summary (is Ended)
Niddesa
 1. Singlefold Exposition
1. Ekakaniddesa
 Therein what is “pride of birth”? Depending on birth (there is) pride, being proud, state of being proud, conceit, being conceited, | state of being conceited, loftiness, haughtiness, (flaunting a) flag, assumption, desire of consciousness for a banner. This is called pride of birth.
Tattha katamo jātimado? Jātiṁ paṭicca mado majjanā majjitattaṁ māno maññanā maññitattaṁ unnati unnāmo dhajo sampaggāho ketukamyatā cittassa— ayaṁ vuccati “jātimado”.
Therein what is “pride of clan”? Depending on clan.* Depending on health.* Depending on youth.* Depending on life.* Depending on gain.* Depending on being honoured.* Depending on being respected.* Depending on prominence.* Depending on having adherents.* Depending on wealth.* Depending on appearance.* Depending on erudition.* Depending on intelligence.* Depending on being a knowledgeable authority.* Depending on being (a regular) alms-collector.* Depending on being not despised.* Depending on posture.* Depending on accomplishment.* Depending on popularity.* Depending on being moral.* Depending on jhāna.* Depending on dexterity.* Depending on being tall.* Depending on (bodily) proportion.* Depending on form.* Depending on (bodily) perfection (there is) pride, being proud, state of being proud, also conceit, being conceited, state of being conceited, loftiness, haughtiness, (flaunting a) flag, assumption, desire of consciousness for a banner. This is called pride of (bodily) perfection.
Tattha katamo gottamado? Gottaṁ paṭicca …pe… ārogyaṁ paṭicca …pe… yobbanaṁ paṭicca …pe… jīvitaṁ paṭicca …pe… lābhaṁ paṭicca …pe… sakkāraṁ paṭicca …pe… garukāraṁ paṭicca …pe… purekkhāraṁ paṭicca …pe… parivāraṁ paṭicca …pe… bhogaṁ paṭicca …pe… vaṇṇaṁ paṭicca …pe… sutaṁ paṭicca …pe… paṭibhānaṁ paṭicca …pe… rattaññutaṁ paṭicca …pe… piṇḍapātikattaṁ paṭicca …pe… anavaññātaṁ paṭicca …pe… iriyāpathaṁ paṭicca …pe… iddhiṁ paṭicca …pe… yasaṁ paṭicca …pe… sīlaṁ paṭicca …pe… jhānaṁ paṭicca …pe… sippaṁ paṭicca …pe… ārohaṁ paṭicca …pe… pariṇāhaṁ paṭicca …pe… saṇṭhānaṁ paṭicca …pe… pāripūriṁ paṭicca mado majjanā majjitattaṁ māno ca maññanā maññitattaṁ unnati unnāmo dhajo sampaggāho ketukamyatā cittassa— ayaṁ vuccati “pāripūrimado”.
* Complete each as final example.
Tattha katamo mado? Yo mado majjanā majjitattaṁ māno maññanā maññitattaṁ unnati unnāmo dhajo sampaggāho ketukamyatā cittassa— ayaṁ vuccati “mado”.
Therein what is “pride”? That which is pride, being proud, state of being proud, conceit, being conceited, state of being conceited, loftiness, haughtiness, (flaunting a) flag, assumption, desire of consciousness for a banner. This is called pride.
Tattha katamo pamādo? Kāyaduccarite vā vacīduccarite vā manoduccarite vā pañcasu vā kāmaguṇesu cittassa vossaggo vossaggānuppadānaṁ kusalānaṁ vā dhammānaṁ bhāvanāya asakkaccakiriyatā asātaccakiriyatā anaṭṭhitakiriyatā olīnavuttitā nikkhittachandatā nikkhittadhuratā anāsevanā abhāvanā abahulīkammaṁ anadhiṭṭhānaṁ ananuyogo pamādo, yo evarūpo pamādo pamajjanā pamajjitattaṁ— ayaṁ vuccati “pamādo”.
Therein what is “heedlessness”? Wrong bodily action or wrong verbal action or wrong mental action or the succumbing and repeated succumbing of consciousness to the five strands of sense pleasures, or not working carefully, not working constantly, working spasmodically, being stagnant, relinquishing wish, relinquishing the task, non-pursuance, non-development, non-repetition, non-resolution, non-practising, heedlessness in the development of good states; that which is similar, heedlessness, being heedless, state of being heedless. This is called heedlessness.
Tattha katamo thambho? Yo thambho thambhanā thambhitattaṁ kakkhaḷiyaṁ phārusiyaṁ ujucittatā amudutā— ayaṁ vuccati “thambho”.
Therein what is “(mental) rigidity”? That which is rigidity, being rigid, state of being rigid, hardness, harshness, inflexibility of consciousness, non-pliancy. This is called (mental) rigidity.
Tattha katamo sārambho? Yo sārambho paṭisārambho sārambhanā paṭisārambhanā paṭisārambhitattaṁ— ayaṁ vuccati “sārambho”.
Therein what is “rivalry”? That which is rivalry, counter-rivalry, act of rivalry, act of counter-rivalry, state of counter-rivalry. This is called rivalry.
Tattha katamā atricchatā? Itarītaracīvarapiṇḍapātasenāsanagilānappaccayabhesajjaparikkhārehi pañcahi vā kāmaguṇehi asantuṭṭhassa bhiyyokamyatā, yā evarūpā icchā icchāgatā atricchatā rāgo sārāgo cittassa sārāgo— ayaṁ vuccati “atricchatā”.
Therein what is “wish for the best”? The greater desire of one discontented with such requisites as robe, alms-food, abode, medicine for helping the sick or with the five strands of sense pleasures; that which is similar, wishing, act of wishing, wish for the best, lust, infatuation, infatuation of consciousness. This is called wish for the best.
Tattha katamā mahicchatā? Itarītaracīvarapiṇḍapātasenāsanagilānappaccayabhesajjaparikkhārehi pañcahi vā kāmaguṇehi asantuṭṭhassa bhiyyokamyatā, yā evarūpā icchā icchāgatā mahicchatā rāgo sārāgo cittassa sārāgo— ayaṁ vuccati “mahicchatā”.
Therein what is “wish for the most”? The greater desire of one discontented with such requisites as robe, alms-food, abode, medicine for helping the sick or with the five strands of sense pleasures; that which is similar, wishing, act of wishing, wish for the most, lust, infatuation, infatuation of consciousness. This is called wish for the most.
Tattha katamā pāpicchatā? Idhekacco assaddho samāno “saddhoti maṁ jano jānātū”ti icchati, dussīlo samāno “sīlavāti maṁ jano jānātū”ti icchati, appassuto samāno “bahussutoti maṁ jano jānātū”ti icchati, saṅgaṇikārāmo samāno “pavivittoti maṁ jano jānātū”ti icchati, kusīto samāno “āraddhavīriyoti maṁ jano jānātū”ti icchati, muṭṭhassatī samāno “upaṭṭhitassatīti maṁ jano jānātū”ti icchati, asamāhito samāno “samāhitoti maṁ jano jānātū”ti icchati, duppañño samāno “paññavāti maṁ jano jānātū”ti icchati, akhīṇāsavo samāno “khīṇāsavoti maṁ jano jānātū”ti icchati— yā evarūpā icchā icchāgatā pāpicchatā rāgo sārāgo cittassa sārāgo— ayaṁ vuccati “pāpicchatā”.
Therein what is “evil wish”? Herein a certain one, being without confidence, wishes thus, may people know me as having confidence; being of wrong morality he wishes thus, may people know me as virtuous; being without learning he wishes thus, may people know me as very learned; being delighted with company he wishes thus, may people know me as secluded; being lazy he wishes thus, may people know me as strenuously energetic; being unmindful he wishes thus, may people know me as alertly mindful; being without concentration he wishes thus, may people know me as having concentration; being of no wisdom he wishes thus, may people know me as wise; being not free from the defilements he wishes thus, may people know me as free from the defilements; that which is similar, wishing, act of wishing, evil wish, lusting, infatuation, infatuation of consciousness. This is called evil wish.
Tattha katamaṁ siṅgaṁ? Yaṁ siṅgaṁ siṅgāratā cāturatā cāturiyaṁ parikkhattatā pārikkhattiyaṁ— idaṁ vuccati “siṅgaṁ”.
Therein what is “foppery”? That which is foppery, elegance, being clever, state of being clever, posing, state of posing. This is called foppery.
Tattha katamaṁ tintiṇaṁ? Yaṁ tintiṇaṁ tintiṇāyanā tintiṇāyitattaṁ loluppaṁ loluppāyanā loluppāyitattaṁ pucchañjikatā sādhukamyatā— idaṁ vuccati “tintiṇaṁ”.
Therein what is “presumption”? That which is presumption, being presumptuous, state of being presumptuous, self-indulgence, being self-indulgent, state of being self-indulgent, agitation, desire for the nicer. This is called presumption.
Tattha katamaṁ cāpalyaṁ? Cīvaramaṇḍanā pattamaṇḍanā senāsanamaṇḍanā imassa vā pūtikāyassa bāhirānaṁ vā parikkhārānaṁ maṇḍanā vibhūsanā keḷanā parikeḷanā giddhikatā giddhikattaṁ capalatā cāpalyaṁ— idaṁ vuccati “cāpalyaṁ”.
Therein what is “personal vanity”? Decoration of the robes, decoration of the alms-bowl, decoration of the abode; the decoration, beautifying, taking pride in, adorning, cupidity, state of cupidity, act of personal vanity, personal vanity for this putrid body and for the external requisites. This is called personal vanity.
Tattha katamaṁ asabhāgavutti? Mātari vā pitari vā jeṭṭhe vā bhātari vā ācariyesu vā upajjhāye vā buddhe vā sāvakesu vā aññataraññataresu garuṭṭhāniyesu vippaṭikūlaggāhitā vipaccanīkasātatā anādariyaṁ anādariyatā agāravatā appatissavatā— ayaṁ vuccati “asabhāgavutti”.
Therein what is “discourteous living”? Contrariness, captiousness, disregard, being disregardful, disrespect, non-deference to mother or father or elder or brother or teachers or preceptor or the Buddha or disciples or certain other respectable people. This is called discourteous living.
Tattha katamā arati? Pantesu vā senāsanesu aññataraññataresu vā adhikusalesu dhammesu arati aratitā anabhirati anabhiramaṇā ukkaṇṭhitā paritassitā— ayaṁ vuccati “arati”.
Therein what is “tedium”? Tedium, having tedium, displeasure, being displeased, dissatisfaction, dread of remote abodes or certain higher good states. This is called tedium.
Tattha katamā tandī? Yā tandī tandiyanā tandimanakatā ālasyaṁ ālasyāyanā ālasyāyitattaṁ— ayaṁ vuccati “tandī”.
Therein what is “apathy”? That which is apathy, being apathetic, mental lethargy, idleness, being idle, state of being idle. This is called apathy.
Tattha katamā vijambhitā? Yā kāyassa jambhanā vijambhanā ānamanā vinamanā sannamanā paṇamanā byādhiyakaṁ— ayaṁ vuccati “vijambhitā”.
Therein what is “restlessness”? That which is twitching, restlessness, bending forward, bending backward, twisting, stretching upwards, fidgeting of the body. This is called restlessness.
Tattha katamo bhattasammado? Yā bhuttāvissa bhattamucchā bhattakilamatho bhattapariḷāho kāyaduṭṭhullaṁ— ayaṁ vuccati “bhattasammado”.
Therein what is “after meal drowsiness”? That which in one who has eaten is dizziness because of food, fatigue because of food, feverishness because of food, bodily unfitness. This is called after meal drowsiness.
Tattha katamaṁ cetaso ca līnattaṁ? Yā cittassa akalyatā akammaññatā olīyanā sallīyanā līnaṁ līyanā līyitattaṁ thinaṁ thiyanā thiyitattaṁ cittassa— idaṁ vuccati “cetaso ca līnattaṁ”.
Therein what is “mental sluggishness”? That which is indisposition of consciousness, unwieldiness, drooping, sagging, sluggishness, being sluggish, state of being sluggish, sloth, being slothful, state of consciousness being slothful. This is called mental sluggishness.
Tattha katamā kuhanā? Lābhasakkārasilokasannissitassa pāpicchassa icchāpakatassa paccayapaṭisevanasaṅkhātena vā sāmantajappitena vā iriyāpathassa vā aṭhapanā ṭhapanā saṇṭhapanā bhākuṭitā bhākuṭiyaṁ kuhanā kuhāyanā kuhitattaṁ— ayaṁ vuccati “kuhanā”.
Therein what is “guile”? In one who depends on gain, honour and fame, who has evil wishes, who is troubled by wishes: by the so called using of the requisites, by talking allusively, by the setting up or by the arranging or by the proper arranging of the posture: there is knitting the brows, act of knitting the brows, guile, being guileful, state of being guileful. This is called guile.
Tattha katamā lapanā? Lābhasakkārasilokasannissitassa pāpicchassa icchāpakatassa yā paresaṁ ālapanā lapanā sallapanā ullapanā samullapanā unnahanā samunnahanā ukkācanā samukkācanā anuppiyabhāṇitā cāṭukamyatā muggasūpyatā pāribhaṭayatā— ayaṁ vuccati “lapanā”.
Therein what is “insinuating talk”? In one who depends on gain, honour and fame, who has evil wishes, who is troubled by wishes: that which to others is welcoming talk, insinuating talk, entertaining talk, laudatory talk, flattering talk, inferential talk, repeated inferential talk, coaxing talk, repeated coaxing talk, constant pleasant talk, servility (in talking), bean-soupery (in talking), dandling (behaviour). This is called insinuating talk.
Tattha katamā nemittikatā? Lābhasakkārasilokasannissitassa pāpicchassa icchāpakatassa yaṁ paresaṁ nimittaṁ nimittakammaṁ obhāso obhāsakammaṁ sāmantajappā parikathā— ayaṁ vuccati “nemittikatā”.
Therein what is “signifying”? In one who depends on gain, honour and fame, who has evil wishes, who is troubled by wishes: that which to others is a sign, signifying, hinting talk, hinting action, allusive talk, roundabout talk. This is called signifying.
Tattha katamā nippesikatā? Lābhasakkārasilokasannissitassa pāpicchassa icchāpakatassa yā paresaṁ akkosanā vambhanā garahaṇā ukkhepanā samukkhepanā khipanā saṅkhipanā pāpanā sampāpanā avaṇṇahārikā parapiṭṭhimaṁsikatā— ayaṁ vuccati “nippesikatā”.
Therein what is “defamation”? In one who depends on gain, honour and fame, who has evil wishes, who is troubled by wishes: that which to others is abuse, reviling, reproaching, sneering, repeated sneering, ridicule, repeated ridicule, denigration, repeated denigration, talebearing, backbiting. This is called defamation.
Tattha katamā lābhena lābhaṁ nijigīsanatā? Lābhasakkārasilokasannissito pāpiccho icchāpakato ito laddhaṁ āmisaṁ amutra harati amutra vā laddhaṁ āmisaṁ idha āharati, yā evarūpā āmisassa eṭṭhi gaveṭṭhi pariyeṭṭhi esanā gavesanā pariyesanā— ayaṁ vuccati “lābhena lābhaṁ nijigīsanatā”.
Therein what is “seeking gain with gain”? One who depends on gain, honour and fame, who has evil wishes, who is troubled by wishes, takes there material things received here; brings here material things received there; that which is similar, wishing, seeking, continuous seeking, act of wishing, act of seeking, act of continuous seeking for material things. This is called seeking gain with gain.
Tattha katamo seyyohamasmīti māno? Idhekacco jātiyā vā gottena vā kolaputtiyena vā vaṇṇapokkharatāya vā dhanena vā ajjhenena vā kammāyatanena vā sippāyatanena vā vijjāṭṭhānena vā sutena vā paṭibhānena vā aññataraññatarena vatthunā mānaṁ jappeti, yo evarūpo māno maññanā maññitattaṁ unnati unnāmo dhajo sampaggāho ketukamyatā cittassa— ayaṁ vuccati “seyyohamasmīti māno”.
Therein what is the conceit thus, “I am better”? Herein a certain one by birth or by clan or by good family or by beautiful body or by property or by study or by sphere of work or by sphere of craft or by branch of science or by learning or by intelligence or by one reason or another causes conceit to arise; that which is similar, | conceit, being conceited, state of being conceited, loftiness, haughtiness, (flaunting a) flag, assumption, desire of consciousness for a banner. This is called the conceit thus, “I am better”.
Tattha katamo sadisohamasmīti māno? Idhekacco jātiyā vā gottena vā kolaputtiyena vā vaṇṇapokkharatāya vā dhanena vā ajjhenena vā kammāyatanena vā sippāyatanena vā vijjāṭṭhānena vā sutena vā paṭibhānena vā aññataraññatarena vatthunā mānaṁ jappeti, yo evarūpo māno maññanā maññitattaṁ unnati unnāmo dhajo sampaggāho ketukamyatā cittassa— ayaṁ vuccati “sadisohamasmīti māno”.
Therein what is the conceit thus, “I am equal”? Herein a certain one by birth or by clan or by good family or by beautiful body or by property or by study or by sphere of work or by sphere of craft or by branch of science or by learning or by intelligence or by one reason or another causes conceit to arise; that which is similar, conceit, being conceited, state of being conceited, loftiness, haughtiness, (flaunting a) flag, assumption, desire of consciousness for a banner. This is called the conceit thus, “I am equal”.
Tattha katamo hīnohamasmīti māno? Idhekacco jātiyā vā gottena vā kolaputtiyena vā vaṇṇapokkharatāya vā dhanena vā ajjhenena vā kammāyatanena vā sippāyatanena vā vijjāṭṭhānena vā sutena vā paṭibhānena vā aññataraññatarena vatthunā omānaṁ jappeti, yo evarūpo omāno omaññanā omaññitattaṁ hīḷanā ohīḷanā ohīḷitattaṁ attuññā attavaññā attaparibhavo— ayaṁ vuccati “hīnohamasmīti māno”.
Therein what is the conceit thus, “I am inferior”? Herein a certain one by birth or by clan or by good family or by beautiful body or by property or by study or by sphere of work or by sphere of craft of by branch of science or by learning or by intelligence or by one reason or another causes self-disrespect to arise; that which is similar, self-disrespect, being self-disrespectful, state of being self-disrespectful, scorning (self), being very scornful, state of being very scornful, self-disdain, self-despising, self-contempt. This is called the conceit thus, “I am inferior”.
Tattha katamo seyyassa seyyohamasmīti māno? Idhekacco seyyo hoti jātiyā vā gottena vā kolaputtiyena vā vaṇṇapokkharatāya vā dhanena vā ajjhenena vā kammāyatanena vā sippāyatanena vā vijjāṭṭhānena vā sutena vā paṭibhānena vā aññataraññatarena vatthunā parehi seyyaṁ attānaṁ dahati; so taṁ nissāya mānaṁ jappeti. Yo evarūpo māno maññanā maññitattaṁ unnati unnāmo dhajo sampaggāho ketukamyatā cittassa— ayaṁ vuccati “seyyassa seyyohamasmīti māno”.
 Therein of one who is better what is the conceit thus, “I am better”? Herein a certain one who is better by birth or by clan or by good family or by beautiful body or by property or by study or by sphere of work or by sphere of craft or by branch of science or by learning or by intelligence or by one reason or another places himself as better than others; he, depending thereon, causes conceit to arise; that which is similar, conceit, being conceited, state of being conceited, loftiness, haughtiness, (flaunting a) flag, assumption, desire of consciousness for a banner. This of one who is better is called the conceit thus, “I am better”.
Tattha katamo seyyassa sadisohamasmīti māno? Idhekacco seyyo hoti jātiyā vā gottena vā kolaputtiyena vā vaṇṇapokkharatāya vā dhanena vā ajjhenena vā kammāyatanena vā sippāyatanena vā vijjāṭṭhānena vā sutena vā paṭibhānena vā aññataraññatarena vatthunā parehi sadisaṁ attānaṁ dahati; so taṁ nissāya mānaṁ jappeti. Yo evarūpo māno maññanā maññitattaṁ unnati unnāmo dhajo sampaggāho ketukamyatā cittassa— ayaṁ vuccati “seyyassa sadisohamasmīti māno”.
 Therein of one who is better what is the conceit thus, “I am equal”? Herein a certain one who is better by birth or by clan or by good family or by beautiful body or by property or by study or by sphere of work or by sphere of craft or by branch of science or by learning or by intelligence or by one reason or another places himself as equal to others; he, depending thereon, causes | conceit to arise; that which is similar, conceit, being conceited, state of being conceited, loftiness, haughtiness, (flaunting a) flag, assumption, desire of consciousness for a banner. This of one who is better is called the conceit thus, “I am equal”.
Tattha katamo seyyassa hīnohamasmīti māno? Idhekacco seyyo hoti jātiyā vā gottena vā kolaputtiyena vā vaṇṇapokkharatāya vā dhanena vā ajjhenena vā kammāyatanena vā sippāyatanena vā vijjāṭṭhānena vā sutena vā paṭibhānena vā aññataraññatarena vatthunā parehi hīnaṁ attānaṁ dahati; so taṁ nissāya omānaṁ jappeti. Yo evarūpo omāno omaññanā omaññitattaṁ hīḷanā ohīḷanā ohīḷitattaṁ attuññā attavaññā attaparibhavo— ayaṁ vuccati “seyyassa hīnohamasmīti māno”.
 Therein of one who is better what is the conceit thus, “I am inferior”? Herein a certain one who is better by birth or by clan or by good family or by beautiful body or by property or by study or by sphere of work or by sphere of craft or by branch of science or by learning or by intelligence or by one reason or another places himself as inferior to others; he, depending thereon, causes self-disrespect to arise; that which is similar, self-disrespect, being self-disrespectful, state of being self-disrespectful, scorning (self), being very scornful, state of being very scornful, self-disdain, self-despising, self-contempt. This of one who is better is called the conceit thus, “I am inferior”.
Tattha katamo sadisassa seyyohamasmīti māno? Idhekacco sadiso hoti jātiyā vā gottena vā kolaputtiyena vā …pe… aññataraññatarena vatthunā parehi seyyaṁ attānaṁ dahati; so taṁ nissāya mānaṁ jappeti. Yo evarūpo māno maññanā maññitattaṁ …pe… ketukamyatā cittassa— ayaṁ vuccati “sadisassa seyyohamasmīti māno”.
 Therein of one who is equal what is the conceit thus, “I am better”? Herein a certain one who is equal by birth or by clan or by good family,* or by one reason or another places himself as better than others; he, depending thereon, causes conceit to arise; that which is similar, conceit, being conceited, state of being conceited,* desire of consciousness for a banner. This of one who is equal is called the conceit thus, “I am better”.
Tattha katamo sadisassa sadisohamasmīti māno? Idhekacco sadiso hoti jātiyā vā gottena vā kolaputtiyena vā …pe… aññataraññatarena vatthunā parehi sadisaṁ attānaṁ dahati; so taṁ nissāya mānaṁ jappeti. Yo evarūpo māno maññanā maññitattaṁ unnati unnāmo dhajo sampaggāho ketukamyatā cittassa— ayaṁ vuccati “sadisassa sadisohamasmīti māno”.
 * Intermediate words, see paragraph 866.
Tattha katamo sadisassa hīnohamasmīti māno? Idhekacco sadiso hoti jātiyā vā gottena vā kolaputtiyena vā …pe… aññataraññatarena vatthunā parehi hīnaṁ attānaṁ dahati; so taṁ nissāya omānaṁ jappeti. Yo evarūpo omāno omaññanā omaññitattaṁ hīḷanā ohīḷanā ohīḷitattaṁ attuññā attavaññā attaparibhavo— ayaṁ vuccati “sadisassa hīnohamasmīti māno”.
 Therein of one who is equal what is the conceit thus, “I am equal”? Herein a certain one who is equal by birth or by clan or by good family,* or by one reason or another places himself as equal to others; he, depending thereon, causes conceit to arise; that which is similar, conceit, being conceited, state of being conceited, loftiness, haughtiness, (flaunting a) flag, assumption, desire of consciousness for a banner. This of one who is equal is called the conceit thus, “I am equal”.
Tattha katamo hīnassa seyyohamasmīti māno? Idhekacco hīno hoti jātiyā vā gottena vā kolaputtiyena vā …pe… aññataraññatarena vatthunā parehi seyyaṁ attānaṁ dahati; so taṁ nissāya mānaṁ jappeti. Yo evarūpo māno maññanā maññitattaṁ unnati unnāmo dhajo sampaggāho ketukamyatā cittassa— ayaṁ vuccati “hīnassa seyyohamasmīti māno”.
 * Intermediate words, see paragraph 866.
Tattha katamo hīnassa sadisohamasmīti māno? Idhekacco hīno hoti jātiyā vā gottena vā kolaputtiyena vā …pe… aññataraññatarena vatthunā parehi sadisaṁ attānaṁ dahati; so taṁ nissāya mānaṁ jappeti. Yo evarūpo māno maññanā maññitattaṁ unnati unnāmo dhajo sampaggāho ketukamyatā cittassa— ayaṁ vuccati “hīnassa sadisohamasmīti māno”.
 Therein of one who is equal what is the conceit thus “I am inferior”? Herein a certain one who is equal by birth or by clan or by good family,* or by one reason or another places | himself as inferior to others; he, depending thereon, causes self-disrespect to arise; that which is similar, self-disrespect, being self-disrespectful, state of being self-disrespectful, scorning (self), being very scornful, state of being very scornful, self-disdain, self-despising, self-contempt. This in one who is equal is called the conceit thus, “I am inferior”.
Tattha katamo hīnassa hīnohamasmīti māno? Idhekacco hīno hoti jātiyā vā gottena vā kolaputtiyena vā …pe… aññataraññatarena vatthunā parehi sadisaṁ attānaṁ dahati; so taṁ nissāya omānaṁ jappeti. Yo evarūpo omāno omaññanā omaññitattaṁ hīḷanā ohīḷanā ohīḷitattaṁ attuññā attavaññā attaparibhavo— ayaṁ vuccati “hīnassa hīnohamasmīti māno”.
 * Intermediate words, see paragraph 866.
Tattha katamo māno? Yo māno maññanā maññitattaṁ unnati unnāmo dhajo sampaggāho ketukamyatā cittassa— ayaṁ vuccati “māno”.
 Therein of one who is inferior what is the conceit thus, “I am better”? Herein a certain one who is inferior by birth or by clan or by good family,* or by one reason or another places himself as better than others; he, depending thereon, causes conceit to arise; that which is similar, conceit, being conceited, state of being conceited, loftiness, haughtiness, (flaunting a) flag, assumption, desire of consciousness for a banner. This of one who is inferior is called the conceit thus, “I am better”.
Tattha katamo atimāno? Idhekacco jātiyā vā gottena vā kolaputtiyena vā …pe… aññataraññatarena vatthunā parehi attānaṁ atimaññati. Yo evarūpo māno maññanā maññitattaṁ unnati unnāmo dhajo sampaggāho ketukamyatā cittassa— ayaṁ vuccati “atimāno”.
 * Intermediate words, see paragraph 866.
Tattha katamo mānātimāno? Idhekacco jātiyā vā gottena vā kolaputtiyena vā …pe… aññataraññatarena vatthunā pubbakālaṁ parehi sadisaṁ attānaṁ dahati, aparakālaṁ attānaṁ seyyaṁ dahati. Yo evarūpo māno maññanā maññitattaṁ unnati unnāmo dhajo sampaggāho ketukamyatā cittassa— ayaṁ vuccati “mānātimāno”.
 Therein of one who is inferior what is the conceit thus, “I am equal”? Herein a certain one who is inferior by birth or by clan or by good family,* or by one reason or another places himself as equal to others; he, depending thereon, causes conceit to arise; that which is similar, conceit, being conceited, state of being conceited, loftiness, haughtiness, (flaunting a) flag, assumption, desire of consciousness for a banner. This of one who is inferior is called the conceit thus, “I am equal”.
Tattha katamo omāno? Idhekacco jātiyā vā gottena vā kolaputtiyena vā vaṇṇapokkharatāya vā dhanena vā ajjhenena vā kammāyatanena vā sippāyatanena vā vijjāṭṭhānena vā sutena vā paṭibhānena vā aññataraññatarena vatthunā omānaṁ jappeti. Yo evarūpo omāno omaññanā omaññitattaṁ hīḷanā ohīḷanā ohīḷitattaṁ attuññā attavaññā attaparibhavo— ayaṁ vuccati “omāno”.
 * Intermediate words, see paragraph 866.
Tattha katamo adhimāno? Appatte pattasaññitā, akate katasaññitā, anadhigate adhigatasaññitā, asacchikate sacchikatasaññitā, yo evarūpo māno maññanā maññitattaṁ unnati unnāmo dhajo sampaggāho ketukamyatā cittassa— ayaṁ vuccati “adhimāno”.
 Therein of one who is inferior what is the conceit thus, “I am inferior”? Herein a certain one who is inferior by birth or by clan or by good family,* or by one reason or another places himself as inferior to others; he, depending thereon, causes self-disrespect to arise; that which is similar, self-disrespect, being self-disrespectful, state of being self-disrespectful, scorning (self), being very scornful, state of being very scornful, self-disdain, self-despising, self-contempt. This of one who is inferior is called the conceit thus, “I am inferior”.
Tattha katamo asmimāno? Rūpaṁ asmīti māno, asmīti chando, asmīti anusayo, vedanā …pe… saññā …pe… saṅkhārā …pe… viññāṇaṁ asmīti māno, asmīti chando, asmīti anusayo, yo evarūpo māno maññanā maññitattaṁ unnati unnāmo dhajo sampaggāho ketukamyatā cittassa— ayaṁ vuccati “asmimāno”.
 * Intermediate words, see paragraph 866.
Tattha katamo micchāmāno? Idhekacco pāpakena vā kammāyatanena pāpakena vā sippāyatanena pāpakena vā vijjāṭṭhānena pāpakena vā sutena pāpakena vā paṭibhānena pāpakena vā sīlena pāpakena vā vatena pāpakena vā sīlabbatena pāpikāya vā diṭṭhiyā aññataraññatarena vatthunā mānaṁ jappeti, yo evarūpo māno maññanā maññitattaṁ unnati unnāmo dhajo sampaggāho ketukamyatā cittassa— ayaṁ vuccati “micchāmāno”.
 Therein what is “conceit”? That which is conceit, being conceited, a state of being conceited, loftiness, haughtiness, (flaunting a) flag, assumption, desire of consciousness for a banner. This is called conceit.
Tattha katamo ñātivitakko? Ñātake ārabbha gehasito takko vitakko micchāsaṅkappo— ayaṁ vuccati “ñātivitakko”.
 Therein what is “excessive conceit”? Herein a certain one by birth or by clan or by good family,* or by one reason or another considers himself above others; that which is similar, conceit, being conceited, state of being conceited, loftiness, haughtiness, (flaunting a) flag, assumption, desire of consciousness for a banner. This is called excessive conceit.
Tattha katamo janapadavitakko? Janapadaṁ ārabbha gehasito takko vitakko micchāsaṅkappo— ayaṁ vuccati “janapadavitakko”.
 * Intermediate words, see paragraph 866.
Tattha katamo amaravitakko? Dukkarakārikāpaṭisaṁyutto vā diṭṭhigatapaṭisaṁyutto vā gehasito takko vitakko micchāsaṅkappo— ayaṁ vuccati “amaravitakko”.
 Therein what is “inordinate conceit”? Herein a certain one by birth or by clan or by good family,* or by one reason or another first places himself as equal to others, later places himself as better; that which is similar, conceit, being conceited, state of being conceited, loftiness, haughtiness, (flaunting a) flag, assumption, desire of consciousness for a banner. This is called inordinate conceit.
Tattha katamo parānuddayatāpaṭisaṁyutto vitakko? Idhekacco gihīhi saṁsaṭṭho viharati sahanandī sahasokī, sukhitesu sukhito, dukkhitesu dukkhito, uppannesu kiccakaraṇīyesu attanā vā yogaṁ āpajjati. Yo tattha gehasito takko vitakko micchāsaṅkappo— ayaṁ vuccati “parānuddayatāpaṭisaṁyutto vitakko”.
 * Intermediate words, see paragraph 866.
Tattha katamo lābhasakkārasilokapaṭisaṁyutto vitakko? Lābhasakkārasilokaṁ ārabbha gehasito takko vitakko micchāsaṅkappo— ayaṁ vuccati “lābhasakkārasilokapaṭisaṁyutto vitakko”.
 Therein what is “self-disrespect conceit”? Herein a certain one by birth or by clan or by good family or by beautiful body or by property or by study or by sphere of work or by sphere of craft or by branch of science or by learning or by intelligence or by one reason or another causes self-disrespect to arise; that which is similar, self-disrespect, being self-disrespectful, state of being self-disrespectful, scorning (self), being very scornful, state of being very scornful, self-disdain, self-despising, self-contempt. This is called self-disrespect conceit.
Tattha katamo anavaññattipaṭisaṁyutto vitakko? Idhekacco jātiyā vā gottena vā kolaputtiyena vā vaṇṇapokkharatāya vā dhanena vā ajjhenena vā kammāyatanena vā sippāyatanena vā vijjāṭṭhānena vā sutena vā paṭibhānena vā aññataraññatarena vatthunā mā maṁ pare avajāniṁsūti. Yo tattha gehasito takko vitakko micchāsaṅkappo— ayaṁ vuccati “anavaññattipaṭisaṁyutto vitakko”.
 Therein what is “over-estimating conceit”? In not having reached, there is perception of having reached; in not having done, there is perception of having done; in not having attained, there is perception of having attained; in not having realized, there is perception of having realized; that which is similar, conceit, being conceited, state of being conceited, loftiness, haughtiness, (flaunting a) flag, assumption, desire of consciousness for a banner. This is called over-estimating conceit.
Therein what is “self-conceit”? The conceit thus, I am material quality; the wish thus, I am (material quality); the latent tendency thus, I am (material quality); feeling.* Perception.* Mental concomitants.* The conceit thus, I am consciousness; the wish thus, I am (consciousness); the latent tendency thus, I am (consciousness); that which is similar, conceit, being conceited, state of being conceited, loftiness, haughtiness, (flaunting a) flag, assumption, desire of consciousness for a banner. This is called self-conceit.
Ekakaṁ.
* Complete in general form of final example.
2. Dukaniddesa
Tattha katamo kodho? Yo kodho kujjhanā kujjhitattaṁ doso dussanā dussitattaṁ byāpatti byāpajjanā byāpajjitattaṁ virodho paṭivirodho caṇḍikkaṁ asuropo anattamanatā cittassa— ayaṁ vuccati “kodho”.
 Therein what is “false conceit”? Herein a certain one by evil sphere of work or by evil sphere of craft or by evil branch of science or by evil learning or by evil intelligence or by evil behaviour or by evil habit and practice or by evil view or by one reason or another causes conceit to arise; that which is similar, conceit, being conceited, state of being conceited, loftiness, haughtiness, (flaunting a) flag, assumption, desire of consciousness for a banner. This is called false conceit.
Tattha katamo upanāho? Pubbakālaṁ kodho, aparakālaṁ upanāho. Yo evarūpo upanāho upanayhanā upanayhitattaṁ aṭṭhapanā ṭhapanā saṇṭhapanā anusaṁsandanā anuppabandhanā daḷhīkammaṁ kodhassa— ayaṁ vuccati “upanāho”.
 Therein what is “thinking about relatives”? Mentation, thinking, wrong thought connected with worldly matters concerning relatives. This is called thinking about relatives.
Tattha katamo makkho? Yo makkho makkhāyanā makkhāyitattaṁ niṭṭhuriyaṁ niṭṭhuriyakammaṁ— ayaṁ vuccati “makkho”.
 Therein what is “thinking about (one's) district”? Mentation, thinking, wrong thought connected with worldly matters concerning (one's) district. This is called thinking about (one's) district.
Tattha katamo paḷāso? Yo paḷāso paḷāsāyanā paḷāsāhāro vivādaṭṭhānaṁ yugaggāho appaṭinissaggo— ayaṁ vuccati “paḷāso”.
 Therein what is “thinking about (how to) not die and/or eel wriggling”? Mentation, thinking, wrong thought associated with rigorous practice, associated with wrong view, connected with worldly matters. This is called thinking about (how to) not die and/or eel wriggling.
Tattha katamā issā? Yā paralābhasakkāragarukāramānanavandanapūjanāsu issā issāyanā issāyitattaṁ usūyā usūyanā usūyitattaṁ— ayaṁ vuccati “issā”.
 Therein what is “thinking associated with sympathy for others”? Herein a certain one dwells in association with householders, rejoicing with them, sorrowing with them, happy when they are happy, unhappy when they are unhappy, when work arises to be done he personally applies effort; that which therein is mentation, thinking, wrong thought connected with worldly | matters. This is called thinking associated with sympathy for others.
Tattha katamaṁ macchariyaṁ? Pañca macchariyāni— āvāsamacchariyaṁ, kulamacchariyaṁ, lābhamacchariyaṁ, vaṇṇamacchariyaṁ, dhammamacchariyaṁ. Yaṁ evarūpaṁ maccheraṁ maccharāyanā maccharāyitattaṁ vevicchaṁ kadariyaṁ kaṭukañcukatā aggahitattaṁ cittassa— idaṁ vuccati “macchariyaṁ”.
 Therein what is “thinking associated with gain, being honoured, fame”? Mentation, thinking, wrong thought connected with worldly matters concerning gain, honour and fame. This is called thinking associated with gain, being honoured, fame.
Tattha katamā māyā? Idhekacco kāyena duccaritaṁ caritvā, vācāya duccaritaṁ caritvā, manasā duccaritaṁ caritvā tassa paṭicchādanahetuṁ pāpikaṁ icchaṁ paṇidahati. “Mā maṁ jaññā”ti icchati. “Mā maṁ jaññā”ti saṅkappeti. “Mā maṁ jaññā”ti vācaṁ bhāsati. “Mā maṁ jaññā”ti kāyena parakkamati. Yā evarūpā māyā māyāvitā accāsarā vañcanā nikati vikiraṇā pariharaṇā gūhanā parigūhanā chādanā paṭicchādanā anuttānīkammaṁ anāvikammaṁ vocchādanā pāpakiriyā— ayaṁ vuccati “māyā”.
 Therein what is “thinking associated with being not despised”? Herein a certain one by birth or by clan or by good family or by beautiful body or by property or by study or by sphere of work or by sphere of craft or by branch of science or by learning or by intelligence or by one reason or another (thinks) thus, “May other people not despise me”; that which therein is mentation, thinking, wrong thought connected with worldly matters. This is called thinking associated with being not despised.
Tattha katamaṁ sāṭheyyaṁ? Idhekacco saṭho hoti parisaṭho. Yaṁ tattha saṭhaṁ saṭhatā sāṭheyyaṁ kakkaratā kakkariyaṁ parikkhattatā pārikkhattiyaṁ— idaṁ vuccati “sāṭheyyaṁ”.
 (Here Ends) Singlefold (Exposition)
Tattha katamā avijjā? Yaṁ aññāṇaṁ adassanaṁ …pe… avijjālaṅgī moho akusalamūlaṁ— ayaṁ vuccati “avijjā”.
 2. Twofold Exposition
Therein what is “anger”? That which is anger, being angry, state of being angry, hatred, being hateful, state of being hateful, disorder, being disorderly, state of being disorderly, antagonism, hostility, ferocity, abruptness, absence of delight of consciousness. This is called anger.
Tattha katamā bhavataṇhā? Yo bhavesu bhavacchando bhavarāgo bhavanandī bhavataṇhā bhavasineho bhavapariḷāho bhavamucchā bhavajjhosānaṁ— ayaṁ vuccati “bhavataṇhā”.
Therein what is “grudging”? First there is anger, later grudging; that which is similar, grudging, being grudging, state of being grudging, maintaining, maintenance, continuous maintenance, continuity, successive binding together, strengthening of anger. This is called grudging. (1)
Tattha katamā bhavadiṭṭhi? “Bhavissati attā ca loko cā”ti— yā evarūpā diṭṭhi diṭṭhigataṁ …pe… vipariyāsaggāho— ayaṁ vuccati “bhavadiṭṭhi”.
Therein what is “smirching”? That which is smirching, being smirching, state of being smirching, derogation, derogatory action. This is called smirching.
Tattha katamā vibhavadiṭṭhi? “Na bhavissati attā ca loko cā”ti— yā evarūpā diṭṭhi diṭṭhigataṁ …pe… vipariyāsaggāho— ayaṁ vuccati “vibhavadiṭṭhi”.
Therein what is “disparaging”? That which is disparaging, being disparaging, state of being disparaging, causing dispute, competing, not giving in. This is called disparaging. (2)
Tattha katamā sassatadiṭṭhi? “Sassato attā ca loko cā”ti— yā evarūpā diṭṭhi diṭṭhigataṁ …pe… vipariyāsaggāho— ayaṁ vuccati “sassatadiṭṭhi”.
Therein what is “envy”? That which for the gain, honour, being respected, regard, salutation, respectful offering to others, is | envy, being envious, state of being envious, jealousy, being jealous, state of being jealous. This is called envy.
Tattha katamā ucchedadiṭṭhi? “Ucchijjissati attā ca loko cā”ti— yā evarūpā diṭṭhi diṭṭhigataṁ …pe… vipariyāsaggāho— ayaṁ vuccati “ucchedadiṭṭhi”.
Therein what is “meanness”? Five (types of) meanness: Meanness (concerning) dwelling, meanness (concerning) family, meanness (concerning) gain, meanness (concerning) reputation, meanness (concerning) the Doctrine. That which is similar, meanness, being mean, state of being mean, avarice, ignobleness, niggardliness, cramped state of mind. This is called meanness. (3)
Tattha katamā antavādiṭṭhi? “Antavā attā ca loko cā”ti— yā evarūpā diṭṭhi diṭṭhigataṁ …pe… vipariyāsaggāho— ayaṁ vuccati “antavādiṭṭhi”.
Therein what is “deceit”? Herein a certain one having performed wrong action with the body, having performed wrong action with speech, having performed wrong action with the mind, to hide that (action) evokes an evil wish; he wishes thus, “May no-one know me”; he thinks thus, “May no-one know me”; he says the words thus, “May no-one know me”; he tries with the body thus, “May no-one know me”; that which is similar, deceit, being deceitful, glossing over, deception, cheating, confusing the issue, evading, concealment, secrecy, hiding, covering, not making clear, not making known, hiding well, subterfuge. This is called deceit.
Tattha katamā anantavādiṭṭhi? “Anantavā attā ca loko cā”ti— yā evarūpā diṭṭhi diṭṭhigataṁ …pe… vipariyāsaggāho— ayaṁ vuccati “anantavādiṭṭhi”.
Therein what is “hypocrisy”? Herein a certain one is a hypocrite, a fraud; that which therein is hypocrisy, being hypocritical, state of being hypocritical, roughness, being rough, pretence, being pretentious. This is called hypocrisy. (4)
Tattha katamā pubbantānudiṭṭhi? Pubbantaṁ ārabbha yā uppajjati diṭṭhi diṭṭhigataṁ …pe… vipariyāsaggāho— ayaṁ vuccati “pubbantānudiṭṭhi”.
Therein what is “ignorance”? That which is absence of knowledge, absence of vision,* barrier of ignorance, the bad root of dullness. This is called ignorance.
Tattha katamā aparantānudiṭṭhi? Aparantaṁ ārabbha yā uppajjati diṭṭhi diṭṭhigataṁ …pe… vipariyāsaggāho— ayaṁ vuccati “aparantānudiṭṭhi”.
* See paragraph 180.
Tattha katamaṁ ahirikaṁ? Yaṁ na hirīyati hiriyitabbena, na hirīyati pāpakānaṁ akusalānaṁ dhammānaṁ samāpattiyā— idaṁ vuccati “ahirikaṁ”.
Therein what is “craving for becoming”? That which in connection with becoming is wish for becoming, lust for becoming, passion for becoming, craving for becoming, fondness for becoming, fevering for becoming, yearning for becoming, clinging to becoming. This is called craving for becoming. (5)
Tattha katamaṁ anottappaṁ? Yaṁ na ottappati ottappitabbena na ottappati pāpakānaṁ akusalānaṁ dhammānaṁ samāpattiyā— idaṁ vuccati “anottappaṁ”.
Therein what is “becoming view”? “The soul, also the world, will be (again)”, thus, that which is similar, wrong view, resorting to wrong view,* inverted grip. This is called becoming view.
Tattha katamā dovacassatā? Sahadhammike vuccamāne dovacassāyaṁ dovacassiyaṁ dovacassatā vippaṭikulaggāhitā vipaccanīkasātatā anādariyaṁ anādaratā agāravatā appatissavatā— ayaṁ vuccati “dovacassatā”.
* See paragraph 249.
Tattha katamā pāpamittatā? Ye te puggalā assaddhā dussīlā appassutā maccharino duppaññā, yā tesaṁ sevanā nisevanā saṁsevanā bhajanā sambhajanā bhatti sambhatti sampavaṅkatā— ayaṁ vuccati “pāpamittatā”.
Therein what is “non-becoming view”? “The soul, also the world, will not be (again)”, thus, that which is similar, wrong view, resorting to wrong view,* inverted grip. This is called non-becoming view. (6)
Tattha katamo anajjavo? Yo anajjavo anajjavatā jimhatā vaṅkatā kuṭilatā— ayaṁ vuccati “anajjavo”.
* See paragraph 249.
Tattha katamo amaddavo? Yā amudutā amaddavatā kakkhaḷiyaṁ phārusiyaṁ kakkhaḷatā kaṭhinatā ujucittatā amudutā— ayaṁ vuccati “amaddavo”.
Therein what is “eternalistic view”? “The soul, also the world, are eternal”, thus, that which is similar, wrong view, resorting to wrong view,* inverted grip. This is called eternalistic view.
Tattha katamā akkhanti? Yā akkhanti akkhamanatā anadhivāsanatā caṇḍikkaṁ asuropo anattamanatā cittassa— ayaṁ vuccati “akkhanti”.
* See paragraph 249.
Tattha katamaṁ asoraccaṁ? Kāyiko vītikkamo vācasiko vītikkamo kāyikavācasiko vītikkamo— idaṁ vuccati “asoraccaṁ”. Sabbampi dussīlyaṁ asoraccaṁ.
Therein what is “annihilationistic view”? “The soul, also the world, will cease”, thus, that which is similar, wrong view, resorting to wrong view,* inverted grip. This is called annihilationistic view. (7)
Tattha katamaṁ asākhalyaṁ? Yā sā vācā kaṇḍakā kakkasā parakaṭukā parābhisajjanī kodhasāmantā asamādhisaṁvattanikā tathārūpiṁ vācaṁ bhāsitā hoti. Yā tattha asaṇhavācatā asakhilavācatā pharusavācatā— idaṁ vuccati “asākhalyaṁ”.
* See paragraph 249.
Tattha katamo appaṭisanthāro? Dve paṭisanthārā— āmisapaṭisanthāro ca dhammapaṭisanthāro ca. Idhekacco appaṭisanthārako hoti āmisapaṭisanthārena vā dhammapaṭisanthārena vā— ayaṁ vuccati “appaṭisanthāro”.
Therein what is “finite view”? “The soul, also the world, are finite”, thus, that which is similar, wrong view, resorting to wrong view,* inverted grip. This is called finite view.
Tattha katamā indriyesu aguttadvāratā? Idhekacco cakkhunā rūpaṁ disvā nimittaggāhī hoti anubyañjanaggāhī. Yatvādhikaraṇamenaṁ cakkhundriyaṁ asaṁvutaṁ viharantaṁ abhijjhādomanassā pāpakā akusalā dhammā anvāssaveyyuṁ, tassa saṁvarāya na paṭipajjati, na rakkhati cakkhundriyaṁ, cakkhundriye na saṁvaraṁ āpajjati. Sotena saddaṁ sutvā …pe… ghānena gandhaṁ ghāyitvā …pe… jivhāya rasaṁ sāyitvā …pe… kāyena phoṭṭhabbaṁ phusitvā …pe… manasā dhammaṁ viññāya nimittaggāhī hoti anubyañjanaggāhī. Yatvādhikaraṇamenaṁ manindriyaṁ asaṁvutaṁ viharantaṁ abhijjhādomanassā pāpakā akusalā dhammā anvāssaveyyuṁ, tassa saṁvarāya na paṭipajjati, na rakkhati manindriyaṁ, manindriye na saṁvaraṁ āpajjati. Yā imesaṁ channaṁ indriyānaṁ agutti agopanā anārakkho asaṁvaro— ayaṁ vuccati “indriyesu aguttadvāratā”.
 * See paragraph 249.
Tattha katamā bhojane amattaññutā? Idhekacco appaṭisaṅkhā ayoniso āhāraṁ āhāreti davāya madāya maṇḍanāya vibhūsanāya. Yā tattha asantuṭṭhitā amattaññutā appaṭisaṅkhā bhojane— ayaṁ vuccati “bhojane amattaññutā”.
 Therein what is “infinite view”? “The soul, also the world, are infinite”, thus, that which is similar, wrong view, resorting to wrong view,* inverted grip. This is called infinite view. (8)
Tattha katamaṁ muṭṭhassaccaṁ? Yā assati ananussati appaṭissati assati assaraṇatā adhāraṇatā pilāpanatā sammussanatā— idaṁ vuccati “muṭṭhassaccaṁ”.
 * See paragraph 249.
Tattha katamaṁ asampajaññaṁ? Yaṁ aññāṇaṁ adassanaṁ …pe… avijjālaṅgī moho akusalamūlaṁ— idaṁ vuccati “asampajaññaṁ”.
 Therein what is “ultimate beginning view”? Concerning the ultimate beginning of (beings), that which arises is wrong view, resorting to wrong view,* inverted grip. This is called ultimate beginning view.
Tattha katamā sīlavipatti? Yo kāyiko vītikkamo vācasiko vītikkamo kāyikavācasiko vītikkamo— ayaṁ vuccati “sīlavipatti”. Sabbampi dussīlyaṁ sīlavipatti.
 * See paragraph 249.
Tattha katamā diṭṭhivipatti? “Natthi dinnaṁ, natthi yiṭṭhaṁ …pe… ye imañca lokaṁ parañca lokaṁ sayaṁ abhiññā sacchikatvā pavedentī”ti— yā evarūpā diṭṭhi diṭṭhigataṁ …pe… vipariyāsaggāho— ayaṁ vuccati “diṭṭhivipatti”. Sabbāpi micchādiṭṭhi diṭṭhivipatti.
 Therein what is “ultimate end view”? Concerning the ultimate end (of beings), that which arises is wrong view, resorting to wrong view,* inverted grip. This is called ultimate end view. (9)
Tattha katamaṁ ajjhattasaṁyojanaṁ? Pañcorambhāgiyāni saṁyojanāni— ajjhattasaṁyojanaṁ. Pañcuddhambhāgiyāni saṁyojanāni— bahiddhāsaṁyojanaṁ.
 * See paragraph 249.
Dukaṁ.
 Therein what is “absence of sense of shame”? That which is not having shame where there should be shame, not having shame at the attaining of evil bad states. This is called absence of sense of shame.
3. Tikaniddesa
 Therein what is “absence of fear of blame”? That which is not having fear of blame where there should be fear of blame, not having fear of blame at the attaining of evil bad states. This is called absence of fear of blame. (10)
Tattha katamāni tīṇi akusalamūlāni? Lobho, doso, moho.
Therein what is “contumacy”? Having been spoken to in accordance with the Teaching there is act of contumacy, state of contumacy, contumacy, contrariness, captiousness, disregard, being disregardful, disrespect, non-deference. This is called contumacy.
Tattha katamo lobho? Yo rāgo sārāgo anunayo anurodho nandī nandirāgo cittassa sārāgo icchā mucchā ajjhosānaṁ gedho parigedho saṅgo paṅko ejā māyā janikā sañjananī sibbinī jālinī saritā visattikā sotaṁ visaṭā āyūhanī dutiyā paṇidhi bhavanetti vanaṁ vanatho santhavo sineho apekkhā paṭibandhu āsā āsīsanā āsīsitattaṁ rūpāsā saddāsā gandhāsā rasāsā phoṭṭhabbāsā lābhāsā dhanāsā puttāsā jīvitāsā jappā abhijappā jappanā jappitattaṁ loluppaṁ loluppāyanā loluppāyitattaṁ pucchañjikatā sādhukamyatā adhammarāgo visamalobho nikanti nikāmanā patthanā pihanā sampatthanā kāmataṇhā bhavataṇhā vibhavataṇhā rūpataṇhā arūpataṇhā nirodhataṇhā saddataṇhā gandhataṇhā rasataṇhā phoṭṭhabbataṇhā dhammataṇhā ogho yogo gantho upādānaṁ āvaraṇaṁ nīvaraṇaṁ chadanaṁ bandhanaṁ upakkileso anusayo pariyuṭṭhānaṁ latā vevicchaṁ dukkhamūlaṁ dukkhanidānaṁ dukkhappabhavo mārapāso mārabaḷisaṁ māravisayo taṇhānadī taṇhājālaṁ taṇhāgaddulaṁ taṇhāsamuddo abhijjhā lobho akusalamūlaṁ— ayaṁ vuccati “lobho”.
Therein what is “having evil friends”? There are those persons who are without confidence, of wrong morality, without learning, mean, of no wisdom. That which is dependence on, strong dependence on, complete dependence on, approaching, approaching intimately, devotion to, complete devotion to, entanglement with them. This is called having evil friends. (11)
Tattha katamo doso? “Anatthaṁ me acarī”ti āghāto jāyati, “anatthaṁ me caratī”ti āghāto jāyati, “anatthaṁ me carissatī”ti āghāto jāyati, “piyassa me manāpassa anatthaṁ acari …pe… anatthaṁ carati …pe… anatthaṁ carissatī”ti āghāto jāyati, “appiyassa me amanāpassa atthaṁ acari …pe… atthaṁ carati …pe… atthaṁ carissatī”ti āghāto jāyati, aṭṭhāne vā pana āghāto jāyati. Yo evarūpo cittassa āghāto paṭighāto paṭighaṁ paṭivirodho kopo pakopo sampakopo doso padoso sampadoso cittassa byāpatti manopadoso kodho kujjhanā kujjhitattaṁ doso dussanā dussitattaṁ byāpatti byāpajjanā byāpajjitattaṁ virodho paṭivirodho caṇḍikkaṁ asuropo anattamanatā cittassa— ayaṁ vuccati “doso”.
Therein what is “non-straightness”? That which is non-straightness, not being straight, deviousness, sinuosity, crookedness. This is called non-straightness.
Tattha katamo moho? Dukkhe aññāṇaṁ, dukkhasamudaye aññāṇaṁ, dukkhanirodhe aññāṇaṁ, dukkhanirodhagāminiyā paṭipadāya aññāṇaṁ, pubbante aññāṇaṁ, aparante aññāṇaṁ, pubbantāparante aññāṇaṁ, idappaccayatā paṭiccasamuppannesu dhammesu aññāṇaṁ, yaṁ evarūpaṁ aññāṇaṁ adassanaṁ …pe… avijjālaṅgī moho akusalamūlaṁ— ayaṁ vuccati “moho”. Imāni tīṇi akusalamūlāni.
Therein what is “non-gentleness”? That which is non-pliancy, being ungentle, hardness, harshness, being hard, stiffness, inflexibility of consciousness (i.e.,) non-pliancy. This is called non-gentleness. (12)
Tattha katame tayo akusalavitakkā? Kāmavitakko, byāpādavitakko, vihiṁsāvitakko.
 Therein what is “impatience”? That which is impatience, being impatient, absence of forbearance, ferocity, abruptness, absence of delight of consciousness. This is called impatience.
Tattha katamo kāmavitakko? Kāmapaṭisaṁyutto takko vitakko micchāsaṅkappo— ayaṁ vuccati “kāmavitakko”.
 Therein what is “immoderation”? Bodily transgression, verbal transgression, both bodily and verbal transgression. This is called immoderation. Also all bad behaviour is immoderation. (13)
Tattha katamo byāpādavitakko? Byāpādapaṭisaṁyutto takko vitakko micchāsaṅkappo— ayaṁ vuccati “byāpādavitakko”.
 Therein what is “absence of softness”? That speech which is gnarled, scabrous, bitter to others, pricking to others, bordering on anger, not conducive to concentration; speech uttered similar thereto. That which therein is unpolished speech, speech lacking softness, harsh speech. This is called absence of softness.
Tattha katamo vihiṁsāvitakko? Vihiṁsāpaṭisaṁyutto takko vitakko micchāsaṅkappo— ayaṁ vuccati “vihiṁsāvitakko”. Ime tayo akusalavitakkā.
 Therein what is “inhospitality”? Two (types of) hospitality: Worldly hospitality also doctrinal hospitality. Herein a certain one is inhospitable with regard to worldly hospitality or doctrinal hospitality. This is called inhospitality. (14)
Tattha katamā tisso akusalasaññā? Kāmasaññā, byāpādasaññā, vihiṁsāsaññā.
 Therein what is “not guarding as to the doors of the controlling faculties”? Herein a certain one, seeing a visible (object) with the eye, takes in the general appearance, takes in the detail. For whatever reason a person is dwelling without controlling the controlling faculty of eye, covetousness and mental pain, evil bad states may (will) follow. He does not exercise restraint thereof; he does not safeguard the controlling faculty of eye; he does not undertake restraint in the controlling faculty of eye. Hearing an audible (object) with the ear.* Smelling an odorous (object) with the nose.* Tasting a sapid (object) with the tongue.* Touching a tangible (object) with the body.* Cognizing an ideational (object) with the mind, takes in the general appearance, takes in the detail. For whatever reason a person is dwelling without controlling the controlling faculty of mind, covetousness and mental pain, evil bad states may (will) follow. He does not exercise restraint thereof; he does not safeguard the controlling faculty of mind; he does not undertake restraint in the controlling faculty of mind. That which of these six controlling faculties is not guarding, not being guarded, not safeguarding, not restraint. This is called “not guarding as to the doors of the controlling faculties”.
Tattha katamā kāmasaññā? Kāmapaṭisaṁyuttā saññā sañjānanā sañjānitattaṁ— ayaṁ vuccati “kāmasaññā”.
 * Complete each in general form of first example.
Tattha katamā byāpādasaññā? Byāpādapaṭisaṁyuttā saññā sañjānanā sañjānitattaṁ— ayaṁ vuccati “byāpādasaññā”.
 Therein what is “in food not knowing the right amount”? Herein a certain one not reflecting, improperly takes food for pleasurable pursuits, for pride, for physical charm, for fine physique. That which therein is dissatisfaction, not knowing the right amount, not reflecting on food. This is called “in food not knowing the right amount”. (15)
Tattha katamā vihiṁsāsaññā? Vihiṁsāpaṭisaṁyuttā saññā sañjānanā sañjānitattaṁ— ayaṁ vuccati “vihiṁsāsaññā”. Imā tisso akusalasaññā.
 Therein what is “unmindfulness”? That which is absence of mindfulness, absence of constant mindfulness, absence of recollection, absence of mindfulness, absence of act of remembering, absence of bearing in mind, superficiality, forgetfulness. This is called unmindfulness.
Therein what is “absence of awareness”? That which is | absence of knowledge, absence of vision,* barrier of ignorance, the bad root of dullness. This is called absence of awareness. (16)
Tattha katamā tisso akusaladhātuyo? Kāmadhātu, byāpādadhātu, vihiṁsādhātu.
* See paragraph 180.
Tattha katamā kāmadhātu? Kāmavitakko kāmadhātu. Byāpādavitakko byāpādadhātu. Vihiṁsāvitakko vihiṁsādhātu.
Therein what is “moral failure”? That which is bodily transgression, verbal transgression, both bodily and verbal transgression. This is called moral failure. Also all wrong morality is moral failure.
Tattha katamo kāmavitakko? Kāmapaṭisaṁyutto takko vitakko micchāsaṅkappo— ayaṁ vuccati “kāmavitakko”.
Therein what is “faulty view”? “There is no alms-giving; there is no sacrifice,* (there are not) those who themselves having fully known, having realized this world and the next world make it known (to others)”; that which is similar, wrong view, resorting to wrong view,*2 inverted grip. This is called faulty view. Also all false view is faulty view. (17)
Tattha katamo byāpādavitakko? Byāpādapaṭisaṁyutto takko vitakko micchāsaṅkappo— ayaṁ vuccati “byāpādavitakko”.
* See paragraph 971.
Tattha katamo vihiṁsāvitakko? Vihiṁsāpaṭisaṁyutto takko vitakko micchāsaṅkappo— ayaṁ vuccati “vihiṁsāvitakko”. Imā tisso akusaladhātuyo.
 *2 See paragraph 249.
Tattha katamāni tīṇi duccaritāni? Kāyaduccaritaṁ, vacīduccaritaṁ, manoduccaritaṁ.
 Therein what are “internal fetters”? Five fetters belonging to low existence are internal fetters; five fetters belonging to high existence are external fetters. (18)
Tattha katamaṁ kāyaduccaritaṁ? Pāṇātipāto, adinnādānaṁ, kāmesumicchācāro— idaṁ vuccati “kāyaduccaritaṁ”.
 (Here Ends) Twofold (Exposition)
Tattha katamaṁ vacīduccaritaṁ? Musāvādo, pisuṇā vācā, pharusā vācā, samphappalāpo— idaṁ vuccati “vacīduccaritaṁ”.
 3. Threefold Exposition
Therein what are “the three bad roots”? Greed, hatred, dullness.
Tattha katamaṁ manoduccaritaṁ? Abhijjhā, byāpādo, micchādiṭṭhi— idaṁ vuccati “manoduccaritaṁ”.
Therein what is greed? That which is lusting, infatuation, seduction, compliance, passion, passionate lust, infatuation of consciousness, wishing, yearning, clinging, greediness, omnivorous greediness, cleaving, slough, allurement, deceit, genetrix, fettering genetrix, sempstress, ensnarer, river, extending, (fishing) line, spreading, urger, consort, hankering, guide to becoming, forest, jungle, intimacy, fondness, (greedy) considerateness, kin, want, wanting, state of wanting, wanting visible (objects), wanting audible (objects), wanting odorous (objects), wanting sapid (objects), wanting tangible (objects), wanting gains, wanting wealth, wanting sons, wanting life, muttering, excessive muttering, act of muttering, state of muttering, self-indulgence, being self-indulgent, state of being self-indulgent, agitation, desire for the nicer, incestuous lust, lawless greed, longing, act of longing, | entreating, liking, imploring, craving for sense pleasure, craving for becoming, craving for non-becoming, craving for form, craving for the formless, craving for cessation, craving for visible (objects), craving for audible (objects), craving for odorous (objects), craving for sapid (objects), craving for tangible (objects), craving for ideational (objects), flood, bond, tie, attachment, obstruction, hindrance, covering, bondage, depravity, latent tendency, usurping, creeper, avarice, root of suffering, source of suffering, origin of suffering, Māra's snare, Māra's fish-hook, Māra's domain, river of craving, net of craving, leash of craving, ocean of craving, covetousness, the bad root of greed. This is called greed.
Tattha katamaṁ kāyaduccaritaṁ? Akusalaṁ kāyakammaṁ kāyaduccaritaṁ, akusalaṁ vacīkammaṁ vacīduccaritaṁ, akusalaṁ manokammaṁ manoduccaritaṁ.
Therein what is hatred? “He has done me harm”, thus vexation arises; “He is doing me harm”, thus vexation arises; “He will do me harm”, thus vexation arises; “He has done harm to one dear and pleasant to me,* he is doing harm,* he will do harm”, thus vexation arises; “He has done good to one not dear and not pleasant to me,* he is doing good,* he will do good”, thus vexation arises; or vexation arises unreasonably. That which is similar, vexation of consciousness, resentment, repulsion, hostility, irritation, exasperation, incensement, hatred, antipathy, abhorrence, mental disorder, detestation, anger, being angry, state of being angry, hatred, being hateful, state of being hateful, disorder, disorderly, antagonism, hostility, ferocity, abruptness, absence of delight of consciousness. This is called hatred.
Tattha katamaṁ akusalaṁ kāyakammaṁ? Akusalā kāyasañcetanā akusalaṁ kāyakammaṁ, akusalā vacīsañcetanā akusalaṁ vacīkammaṁ, akusalā manosañcetanā akusalaṁ manokammaṁ. Imāni tīṇi duccaritāni.
* Complete appropriately.
Tattha katame tayo āsavā? Kāmāsavo, bhavāsavo, avijjāsavo.
Therein what is dullness? Absence of knowledge of suffering; absence of knowledge of the cause of suffering; absence of knowledge of the cessation of suffering; absence of knowledge of the way leading to the cessation of suffering; absence of knowledge of the ultimate beginning (of beings); absence of knowledge of the ultimate end (of beings); absence of knowledge of both the ultimate beginning and the ultimate end (of beings); absence of knowledge of specific causality and dependently originated states; that which is similar, absence of knowledge, absence of vision,* barrier of ignorance, the bad root of dullness. This is called dullness. These are the three bad roots. (1)
Tattha katamo kāmāsavo? Yo kāmesu kāmacchando kāmarāgo kāmanandī kāmataṇhā kāmasineho kāmapariḷāho kāmamucchā kāmajjhosānaṁ— ayaṁ vuccati “kāmāsavo”.
* See paragraph 180.
Tattha katamo bhavāsavo? Yo bhavesu bhavacchando …pe… bhavajjhosānaṁ— ayaṁ vuccati “bhavāsavo”.
Therein what are “three (types of) bad thinking”? Thinking (connected with) desire, thinking (connected with) illwill, thinking (connected with) cruelty.
Tattha katamo avijjāsavo? Dukkhe aññāṇaṁ …pe… avijjālaṅgī moho akusalamūlaṁ— ayaṁ vuccati “avijjāsavo”. Ime tayo āsavā.
Therein what is thinking (connected with) desire? Mentation, thinking, wrong thought associated with desire. This is called thinking (connected with) desire.
Tattha katamāni tīṇi saṁyojanāni? Sakkāyadiṭṭhi, vicikicchā, sīlabbataparāmāso.
 Therein what is thinking (connected with) illwill? Mentation, thinking, wrong thought associated with illwill. This is called thinking (connected with) illwill.
Tattha katamā sakkāyadiṭṭhi? Idha assutavā puthujjano ariyānaṁ adassāvī ariyadhammassa akovido ariyadhamme avinīto, sappurisānaṁ adassāvī sappurisadhammassa akovido sappurisadhamme avinīto— rūpaṁ attato samanupassati rūpavantaṁ vā attānaṁ attani vā rūpaṁ rūpasmiṁ vā attānaṁ. Vedanaṁ …pe… saññaṁ …pe… saṅkhāre …pe… viññāṇaṁ attato samanupassati viññāṇavantaṁ vā attānaṁ attani vā viññāṇaṁ viññāṇasmiṁ vā attānaṁ. Yā evarūpā diṭṭhi diṭṭhigataṁ …pe… vipariyāsaggāho— ayaṁ vuccati “sakkāyadiṭṭhi”.
 Therein what is thinking (connected with) cruelty? Mentation, thinking, wrong thought associated with cruelty. This is called thinking (connected with) cruelty. These are three (types of) bad thinking. (2)
Tattha katamā vicikicchā? Satthari kaṅkhati vicikicchati, dhamme kaṅkhati vicikicchati, saṅghe kaṅkhati vicikicchati, sikkhāya kaṅkhati vicikicchati, pubbante kaṅkhati vicikicchati, aparante kaṅkhati vicikicchati, pubbantāparante kaṅkhati vicikicchati, idappaccayatāpaṭiccasamuppannesu dhammesu kaṅkhati vicikicchati. Yā evarūpā kaṅkhā kaṅkhāyanā kaṅkhāyitattaṁ thambhitattaṁ cittassa manovilekho— ayaṁ vuccati “vicikicchā”.
 Therein what are three (types of) bad perception? Perception (connected with) desire, perception (connected with) illwill, perception (connected with) cruelty.
Tattha katamo sīlabbataparāmāso? “Ito bahiddhā samaṇabrāhmaṇānaṁ sīlena suddhi vatena suddhi sīlabbatena suddhī”ti— yā evarūpā diṭṭhi diṭṭhigataṁ …pe… vipariyāsaggāho— ayaṁ vuccati “sīlabbataparāmāso”. Imāni tīṇi saṁyojanāni.
 Therein what is perception (connected with) desire? Perception, act of perceiving, state of perceiving associated with desire. This is called perception (connected with) desire.
Tattha katamā tisso taṇhā? Kāmataṇhā, bhavataṇhā, vibhavataṇhā.
 Therein what is perception (connected with) illwill? Perception, act of perceiving, state of perceiving associated with illwill. This is called perception (connected with) illwill.
Tattha katamā bhavataṇhā? Bhavadiṭṭhisahagato rāgo sārāgo cittassa sārāgo— ayaṁ vuccati “bhavataṇhā”.
 Therein what is perception (connected with) cruelty? Perception, act of perceiving, state of perceiving associated with cruelty. This is called perception (connected with) cruelty. These are three (types of) bad perception. (3)
Tattha katamā vibhavataṇhā? Ucchedadiṭṭhisahagato rāgo sārāgo cittassa sārāgo— ayaṁ vuccati “vibhavataṇhā”. Avasesā taṇhā kāmataṇhā.
 Therein what are “three bad elements”? The element of desire, element of illwill, element of cruelty.
Tattha katamā kāmataṇhā? Kāmadhātupaṭisaṁyutto rāgo sārāgo cittassa sārāgo— ayaṁ vuccati “kāmataṇhā”.
 Therein what is the element of desire? Thinking (connected with) desire is the element of desire; thinking (connected with) illwill is the element of illwill; thinking (connected with) cruelty is the element of cruelty.
(…) Rūpadhātuarūpadhātupaṭisaṁyutto rāgo sārāgo cittassa sārāgo— ayaṁ vuccati “bhavataṇhā”.
 Therein what is thinking (connected with) desire? Mentation, thinking, wrong thought associated with desire. This is called thinking (connected with) desire.
(…) Ucchedadiṭṭhisahagato rāgo sārāgo cittassa sārāgo— ayaṁ vuccati “vibhavataṇhā”. Imā tisso taṇhā.
 Therein what is thinking (connected with) illwill? Mentation, thinking, wrong thought associated with illwill. This is called thinking (connected with) illwill.
Tattha katamā aparāpi tisso taṇhā? Kāmataṇhā, rūpataṇhā, arūpataṇhā.
 Therein what is thinking (connected with) cruelty? Mentation, thinking, wrong thought associated with cruelty. This is called thinking (connected with) cruelty. These are three bad elements. (4)
Tattha katamā kāmataṇhā? Kāmadhātupaṭisaṁyutto rāgo sārāgo cittassa sārāgo— ayaṁ vuccati “kāmataṇhā”.
 Therein what are three (types of) wrong action? Wrong bodily action, wrong verbal action, wrong mental action.
Tattha katamā rūpataṇhā? Rūpadhātupaṭisaṁyutto rāgo sārāgo cittassa sārāgo— ayaṁ vuccati “rūpataṇhā”.
 Therein what is wrong bodily action? Killing beings, taking that which is not given, sexual misconduct. This is called wrong bodily action.
Tattha katamā arūpataṇhā? Arūpadhātupaṭisaṁyutto rāgo sārāgo cittassa sārāgo— ayaṁ vuccati “arūpataṇhā”. Imā tisso taṇhā.
 Therein what is wrong verbal action? False speech, slandering speech, harsh speech, frivolous speech. This is called wrong verbal action.
Tattha katamā aparāpi tisso taṇhā? Rūpataṇhā, arūpataṇhā, nirodhataṇhā.
 Therein what is wrong mental action? Covetousness, illwill, false view. This is called wrong mental action.
Tattha katamā rūpataṇhā? Rūpadhātupaṭisaṁyutto rāgo sārāgo cittassa sārāgo— ayaṁ vuccati “rūpataṇhā”.
 Therein what is wrong bodily action? Bad bodily action is wrong bodily action; bad verbal action is wrong verbal action; bad mental action is wrong mental action.
Tattha katamā arūpataṇhā? Arūpadhātupaṭisaṁyutto rāgo sārāgo cittassa sārāgo— ayaṁ vuccati “arūpataṇhā”.
 Therein what is bad bodily action? Bad bodily volition is bad bodily action; bad verbal volition is bad verbal action; bad mental volition is bad mental action. These are three (types of) wrong action. (5)
Tattha katamā nirodhataṇhā? Ucchedadiṭṭhisahagato rāgo sārāgo cittassa sārāgo— ayaṁ vuccati “nirodhataṇhā”. Imā tisso taṇhā.
 Therein what are “three defilements”? The defilement of desire, the defilement of becoming, the defilement of ignorance.
Tattha katamā tisso esanā? Kāmesanā, bhavesanā, brahmacariyesanā.
 Therein what is the defilement of desire? That which in connection with desire is wish for sense pleasure, lust for sense pleasure, passion for sense pleasure, craving for sense pleasure, fondness for sense pleasure, fevering for sense pleasure, yearning for sense pleasure, clinging to sense pleasure. This is called the defilement of desire.
Tattha katamā kāmesanā? Yo kāmesu kāmacchando …pe… kāmajjhosānaṁ— ayaṁ vuccati “kāmesanā”.
 Therein what is the defilement of becoming? That which in connection with becoming is wish for becoming,* clinging to becoming. This is called the defilement of becoming.
Tattha katamā bhavesanā? Yo bhavesu bhavacchando …pe… bhavajjhosānaṁ— ayaṁ vuccati “bhavesanā”.
 * See paragraph 895.
Tattha katamā brahmacariyesanā? “Sassato loko”ti vā, “asassato loko”ti vā …pe… “neva hoti na na hoti tathāgato paraṁ maraṇā”ti vā yā evarūpā diṭṭhi diṭṭhigataṁ …pe… vipariyāsaggāho— ayaṁ vuccati “brahmacariyesanā”.
 Therein what is the defilement of ignorance? Absence of knowledge of suffering,* barrier of ignorance, the bad root of dullness. This is called the defilement of ignorance. These are three defilements.
Tattha katamā kāmesanā? Kāmarāgo, tadekaṭṭhaṁ akusalaṁ kāyakammaṁ vacīkammaṁ manokammaṁ— ayaṁ vuccati “kāmesanā”.
 * See paragraph 909.
Tattha katamā bhavesanā? Bhavarāgo tadekaṭṭhaṁ akusalaṁ kāyakammaṁ vacīkammaṁ manokammaṁ— ayaṁ vuccati “bhavesanā”.
 Therein what are “three fetters”? Individuality view, doubt, adherence to habits and practices.
Tattha katamā brahmacariyesanā? Antaggāhikā diṭṭhi tadekaṭṭhaṁ akusalaṁ kāyakammaṁ vacīkammaṁ manokammaṁ— ayaṁ vuccati “brahmacariyesanā”. Imā tisso esanā.
 Therein what is individuality view? Herein the unlearned worldling who does not recognize the Noble Ones, is not versed in the teaching of the Noble Ones, is not disciplined in the teaching of the Noble Ones; does not recognize good men, is not versed in the teaching of good men, is not disciplined in the teaching of good men; regards material qualities as the soul; or the soul as having material qualities; or material qualities (as being) in the soul; or the soul (as being) in material qualities; feeling.* Perception.* Mental concomitants.* Regards consciousness as the soul; or the soul as having consciousness; or consciousness (as being) in the soul; or the soul (as being) in consciousness; that which is similar, wrong view, resorting to wrong view,*2 inverted grip. This is called individuality view.
Tattha katamā tisso vidhā? “Seyyohamasmī”ti vidhā, “sadisohamasmī”ti vidhā, “hīnohamasmī”ti vidhā— imā tisso vidhā.
 * Complete each in general form of final example.
*2 See paragraph 249.
Tattha katamāni tīṇi bhayāni? Jātibhayaṁ, jarābhayaṁ, maraṇabhayaṁ.
Therein what is doubt? One is puzzled, doubts in the Teacher; one is puzzled, doubts in the Teaching; one is puzzled, doubts in the Order; one is puzzled, doubts in the precepts; one is puzzled, doubts in the ultimate beginning (of beings); one is puzzled, doubts in the ultimate end (of beings); one is puzzled, doubts in both the ultimate beginning and the ultimate end (of beings); one is puzzled, doubts in specific causality and dependently originated states; that which is similar, puzzlement, being puzzled, state of being puzzled, rigidity of consciousness, mental scarifying. This is called doubt.
Tattha katamaṁ jātibhayaṁ? Jātiṁ paṭicca bhayaṁ bhayānakaṁ chambhitattaṁ lomahaṁso cetaso utrāso— idaṁ vuccati “jātibhayaṁ”.
Therein what is adherence to habits and practices? (The belief in) The purification by means of habit, purification by means of practice, purification by means of both habit and practice of recluses and Brahmins outside this (Teaching); that which is similar, wrong view, resorting to wrong view,* inverted grip. This is called adherence to habits and practices. These are three fetters. (7)
Tattha katamaṁ jarābhayaṁ? Jaraṁ paṭicca bhayaṁ bhayānakaṁ chambhitattaṁ lomahaṁso cetaso utrāso— idaṁ vuccati “jarābhayaṁ”.
* See paragraph 249.
Tattha katamaṁ maraṇabhayaṁ? Maraṇaṁ paṭicca bhayaṁ bhayānakaṁ chambhitattaṁ lomahaṁso cetaso utrāso— idaṁ vuccati “maraṇabhayaṁ”. Imāni tīṇi bhayāni.
Therein what are “three (types of) craving”? Craving for sense pleasure, craving for becoming, craving for non-becoming.
Tattha katamāni tīṇi tamāni? Atītaṁ vā addhānaṁ ārabbha kaṅkhati vicikicchati nādhimuccati na sampasīdati, anāgataṁ vā addhānaṁ ārabbha kaṅkhati vicikicchati nādhimuccati na sampasīdati, etarahi vā paccuppannaṁ addhānaṁ ārabbha kaṅkhati vicikicchati nādhimuccati na sampasīdati— imāni tīṇi tamāni.
Therein what is craving for becoming? Lusting, infatuation, infatuation of consciousness accompanied by becoming view. This is called craving for becoming.
Tattha katamāni tīṇi titthāyatanāni? Idhekacco samaṇo vā brāhmaṇo vā evaṁvādī hoti evaṁdiṭṭhī— “yaṁ kiñcāyaṁ purisapuggalo paṭisaṁvedeti sukhaṁ vā dukkhaṁ vā adukkhamasukhaṁ vā, sabbaṁ taṁ pubbe katahetū”ti; idha panekacco samaṇo vā brāhmaṇo vā evaṁvādī hoti evaṁdiṭṭhī— “yaṁ kiñcāyaṁ purisapuggalo paṭisaṁvedeti sukhaṁ vā dukkhaṁ vā adukkhamasukhaṁ vā, sabbaṁ taṁ issaranimmānahetū”ti; idha panekacco samaṇo vā brāhmaṇo vā evaṁvādī hoti evaṁdiṭṭhī— “yaṁ kiñcāyaṁ purisapuggalo paṭisaṁvedeti sukhaṁ vā dukkhaṁ vā adukkhamasukhaṁ vā, sabbaṁ taṁ ahetu appaccayā”ti— imāni tīṇi titthāyatanāni.
Therein what is craving for non-becoming? Lusting, infatuation, | infatuation of consciousness accompanied by annihilationistic view. This is called craving for non-becoming. The remaining craving is craving for sense pleasure.
Tattha katame tayo kiñcanā? Rāgo kiñcanaṁ, doso kiñcanaṁ, moho kiñcanaṁ— ime tayo kiñcanā.
Therein what is craving for sense pleasure? Lusting, infatuation, infatuation of consciousness associated with the element of desire. This is called craving for sense pleasure. Lusting, infatuation, infatuation of consciousness associated with the element of form and the formless element. This is called craving for becoming. Lusting, infatuation, infatuation of consciousness accompanied by annihilationistic view. This is called craving for non-becoming. These are three (types of) craving. (8)
Tattha katamāni tīṇi aṅgaṇāni? Rāgo aṅgaṇaṁ, doso aṅgaṇaṁ, moho aṅgaṇaṁ— imāni tīṇi aṅgaṇāni.
Therein what are “another three (types of) craving”? Craving for sense pleasure, craving for form, craving for the formless.
Tattha katamāni tīṇi malāni? Rāgo malaṁ, doso malaṁ, moho malaṁ— imāni tīṇi malāni.
Therein what is craving for sense pleasure? Lusting, infatuation, infatuation of consciousness associated with the element of desire. This is called craving for sense pleasure.
Tattha katamāni tīṇi visamāni? Rāgo visamaṁ, doso visamaṁ, moho visamaṁ— imāni tīṇi visamāni.
Therein what is craving for form? Lusting, infatuation, infatuation of consciousness associated with the element of form. This is called craving for form.
Tattha katamāni aparānipi tīṇi visamāni? Kāyavisamaṁ, vacīvisamaṁ, manovisamaṁ— imāni tīṇi visamāni.
 Therein what is craving for the formless? Lusting, infatuation, infatuation of consciousness associated with the formless element. This is called craving for the formless. These are three (types) of craving. (9)
Tattha katame tayo aggī? Rāgaggi, dosaggi, mohaggi— ime tayo aggī.
 Therein what are another three (types of) craving? Craving for form, craving for the formless, craving for cessation.
Tattha katame tayo kasāvā? Rāgakasāvo, dosakasāvo, mohakasāvo— ime tayo kasāvā.
 Therein what is craving for form? Lusting, infatuation, infatuation of consciousness associated with the element of form. This is called craving for form.
Tattha katame aparepi tayo kasāvā? Kāyakasāvo, vacīkasāvo, manokasāvo— ime tayo kasāvā.
 Therein what is craving for the formless? Lusting, infatuation, infatuation of consciousness associated with the formless element. This is called craving for the formless.
Tattha katamā assādadiṭṭhi? Idhekacco samaṇo vā brāhmaṇo vā evaṁvādī hoti evaṁdiṭṭhī— “natthi kāmesu doso”ti. So kāmesu pātabyataṁ āpajjati. Ayaṁ vuccati “assādadiṭṭhi”.
 Therein what is craving for cessation? Lusting, infatuation, infatuation of consciousness accompanied by annihilationistic view. This is called craving for cessation. These are three (types of) craving. (10)
Tattha katamā attānudiṭṭhi? Idha assutavā puthujjano ariyānaṁ adassāvī ariyadhammassa akovido ariyadhamme avinīto, sappurisānaṁ adassāvī sappurisadhammassa akovido sappurisadhamme avinīto— rūpaṁ attato samanupassati rūpavantaṁ vā attānaṁ attani vā rūpaṁ rūpasmiṁ vā attānaṁ. Vedanaṁ …pe… saññaṁ …pe… saṅkhāre …pe… viññāṇaṁ attato samanupassati viññāṇavantaṁ vā attānaṁ attani vā viññāṇaṁ viññāṇasmiṁ vā attānaṁ. Yā evarūpā diṭṭhi diṭṭhigataṁ …pe… vipariyāsaggāho— ayaṁ vuccati “attānudiṭṭhi”.
 Therein what are “three (types of) seeking”? Seeking sense pleasure, seeking becoming, seeking supreme practice.
Tattha katamā micchādiṭṭhi? “Natthi dinnaṁ, natthi yiṭṭhaṁ …pe… ye imañca lokaṁ parañca lokaṁ sayaṁ abhiññā sacchikatvā pavedentī”ti— yā evarūpā diṭṭhi diṭṭhigataṁ …pe… vipariyāsaggāho— ayaṁ vuccati “micchādiṭṭhi”. Sassatadiṭṭhi assādadiṭṭhi, sakkāyadiṭṭhi attānudiṭṭhi, ucchedadiṭṭhi micchādiṭṭhi.
 Therein what is seeking sense pleasure? That which in connection with desire is wish for sense pleasure,* clinging to sense pleasure. This is called seeking sense pleasure.
Tattha katamā arati? Pantesu vā senāsanesu aññataraññataresu vā adhikusalesu dhammesu arati aratitā anabhirati anabhiramaṇā ukkaṇṭhitā paritassitā— ayaṁ vuccati “arati”.
 * See paragraph 914.
Tattha katamā vihesā? Idhekacco pāṇinā vā leḍḍunā vā daṇḍena vā satthena vā rajjuyā vā aññataraññatarena satte viheṭheti, yā evarūpā heṭhanā viheṭhanā hiṁsanā vihiṁsanā rosanā virosanā parūpaghāto— ayaṁ vuccati “vihesā”.
 Therein what is seeking becoming? That which in connection with becoming is wish for becoming,* clinging to becoming. This is called seeking becoming.
Tattha katamā adhammacariyā? Kāyena adhammacariyāvisamacariyā, vācāya adhammacariyāvisamacariyā, manasā adhammacariyāvisamacariyā— ayaṁ vuccati “adhammacariyā”.
 * See paragraph 895.
Tattha katamā dovacassatā? Sahadhammike vuccamāne dovacassāyaṁ dovacassiyaṁ dovacassatā vippaṭikulaggāhitā vipaccanīkasātatā anādariyaṁ anādaratā agāravatā appatissavatā— ayaṁ vuccati “dovacassatā”.
 Therein what is seeking supreme practice? “The world is eternal” or “The world is not eternal” or,* “A being neither exists nor does not exist after death”; that which is similar, wrong view, resorting to wrong view,*2 inverted grip. This is called seeking supreme practice.
Tattha katamā pāpamittatā? Ye te puggalā assaddhā dussīlā appassutā maccharino duppaññā, yā tesaṁ sevanā nisevanā saṁsevanā bhajanā sambhajanā bhatti sambhatti taṁsampavaṅkatā— ayaṁ vuccati “pāpamittatā”.
 * See paragraph 815.
*2 See paragraph 249.
Tattha katamā nānattasaññā? Kāmasaññā, byāpādasaññā, vihiṁsāsaññā— ayaṁ vuccati “nānattasaññā”. Sabbāpi akusalā saññā nānattasaññā.
Therein what is seeking sense pleasure? Lust for sense pleasure and the bad bodily action, verbal action and mental action occurring therewith. This is called seeking sense pleasure.
Tattha katamaṁ uddhaccaṁ? Yaṁ cittassa uddhaccaṁ avūpasamo cetaso vikkhepo bhantattaṁ cittassa— idaṁ vuccati “uddhaccaṁ”.
Therein what is seeking becoming? Lust for becoming and the bad bodily action, verbal action and mental action occurring therewith. This is called seeking for becoming.
Tattha katamaṁ kosajjaṁ? Kāyaduccarite vā vacīduccarite vā manoduccarite vā pañcasu vā kāmaguṇesu cittassa vossaggo vossaggānuppadānaṁ kusalānaṁ dhammānaṁ bhāvanāya asakkaccakiriyatā asātaccakiriyatā anaṭṭhitakiriyatā olīnavuttitā nikkhittachandatā nikkhittadhuratā anāsevanā abhāvanā abahulīkammaṁ anadhiṭṭhānaṁ ananuyogo pamādo— idaṁ vuccati “kosajjaṁ”.
 Therein what is seeking supreme practice? Extremist view and the bad bodily action, verbal action and mental action occurring therewith. This is called seeking supreme practice. These are three (types of) seeking. (11)
Tattha katamo pamādo? Kāyaduccarite vā vacīduccarite vā manoduccarite vā pañcasu vā kāmaguṇesu cittassa vossaggo vossaggānuppadānaṁ kusalānaṁ dhammānaṁ bhāvanāya asakkaccakiriyatā asātaccakiriyatā anaṭṭhitakiriyatā olīnavuttitā nikkhittachandatā nikkhittadhuratā anāsevanā abhāvanā abahulīkammaṁ anadhiṭṭhānaṁ ananuyogo pamādo, yo evarūpo pamādo pamajjanā pamajjitattaṁ— ayaṁ vuccati “pamādo”.
 Therein what are “three (types of) conceitedness”? The conceitedness thus, “I am better”; the conceitedness thus, “I am equal”; the conceitedness thus, “I am inferior”. These are three (types of) conceitedness. (12)
Tattha katamā asantuṭṭhitā? Itarītaracīvarapiṇḍapātasenāsanagilānapaccayabhesajjaparikkhārehi pañcahi vā kāmaguṇehi asantuṭṭhassa bhiyyokamyatā, yā evarūpā icchā icchāgatā asantuṭṭhitā rāgo sārāgo cittassa sārāgo— ayaṁ vuccati “asantuṭṭhitā”.
 Therein what are three (types of) fear? Fear of birth, fear of ageing, fear of death.
Tattha katamā asampajaññatā? Yaṁ aññāṇaṁ adassanaṁ …pe… avijjālaṅgī moho akusalamūlaṁ— ayaṁ vuccati “asampajaññatā”.
 Therein what is fear of birth? Fear, being fearful, trembling, horripilation, mental terror dependent on birth. This is called fear of birth.
Tattha katamā mahicchatā? Itarītaracīvarapiṇḍapātasenāsanagilānapaccayabhesajjaparikkhārehi pañcahi vā kāmaguṇehi asantuṭṭhassa bhiyyokamyatā, yā evarūpā icchā icchāgatā mahicchatā rāgo sārāgo cittassa sārāgo— ayaṁ vuccati “mahicchatā”.
 Therein what is fear of ageing? Fear, being fearful, trembling, horripilation, mental terror dependent on ageing. This is called fear of ageing.
Tattha katamaṁ ahirikaṁ? Yaṁ na hirīyati hirīyitabbena, na hirīyati pāpakānaṁ akusalānaṁ dhammānaṁ samāpattiyā— idaṁ vuccati “ahirikaṁ”.
 Therein what is fear of death? Fear, being fearful, trembling, horripilation, mental terror dependent on death. This is called fear of death. These are three (types of) fear. (13)
Tattha katamaṁ anottappaṁ? Yaṁ na ottappati ottappitabbena, na ottappati pāpakānaṁ akusalānaṁ dhammānaṁ samāpattiyā— idaṁ vuccati “anottappaṁ”.
 Therein what are “three (types of) darkness”? Concerning past time one is puzzled, doubts, is indeterminate, is not clear; or concerning future time one is puzzled, doubts, is indeterminate, is not clear; or now, concerning present time, one is puzzled, doubts, is indeterminate, is not clear. These are three (types of) darkness. (14)
Tattha katamo pamādo? Kāyaduccarite vā vacīduccarite vā manoduccarite vā pañcasu vā kāmaguṇesu cittassa vossaggo vossaggānuppadānaṁ kusalānaṁ dhammānaṁ bhāvanāya asakkaccakiriyatā asātaccakiriyatā anaṭṭhitakiriyatā olīnavuttitā nikkhittachandatā nikkhittadhuratā anāsevanā abhāvanā abahulīkammaṁ anadhiṭṭhānaṁ ananuyogo pamādo, yo evarūpo pamādo pamajjanā pamajjitattaṁ— ayaṁ vuccati “pamādo”.
 Therein what are “three bases of heresy”? Herein a certain one, recluse or Brahmin, says thus, views thus, “Whatsoever pleasure, pain or neither-pain-nor-pleasure a man experiences, all this is due to past action”; also herein a certain one, recluse or Brahmin, says thus, views thus, “Whatsoever pleasure, pain or neither-pain-nor-pleasure a man experiences, all this is due to the creation of a supreme deity”; also herein a certain one, recluse or Brahmin, says thus, views thus, “Whatsoever pleasure, pain or neither-pain-nor-pleasure a man experiences, all this is without cause, without reason”. These are three bases of heresy. (15)
Tattha katamaṁ anādariyaṁ? Yaṁ anādariyaṁ anādaratā agāravatā appatissavatā anaddā anaddāyanā anaddāyitattaṁ asīlyaṁ acittīkāro— idaṁ vuccati “anādariyaṁ”.
 Therein what are “three (types of) impediment”? Impediment of lust; impediment of hatred; impediment of dullness. These are three (types of) impediment. (16)
Tattha katamā dovacassatā? Sahadhammike vuccamāne dovacassāyaṁ dovacassiyaṁ dovacassatā vippaṭikulaggāhitā vipaccanīkasātatā anādariyaṁ anādaratā agāravatā appatissavatā— ayaṁ vuccati “dovacassatā”.
 Therein what are “three (types of) taint”? The taint of lust; the taint of hatred; the taint of dullness. These are three (types of) taint. (17)
Tattha katamā pāpamittatā? Ye te puggalā assaddhā dussīlā appassutā maccharino duppaññā, yā tesaṁ sevanā nisevanā saṁsevanā paṭisevanā bhajanā sambhajanā bhatti sambhatti taṁsampavaṅkatā— ayaṁ vuccati “pāpamittatā”.
 Therein what are “three (types of) impurity”? Impurity of lust; impurity of hatred; impurity of dullness. These are three (types of) impurity. (18)
Tattha katamaṁ assaddhiyaṁ? Idhekacco assaddho hoti, na saddahati buddhaṁ vā dhammaṁ vā saṅghaṁ vā, yaṁ evarūpaṁ assaddhiyaṁ assaddahanā anokappanā anabhippasādo— idaṁ vuccati “assaddhiyaṁ”.
 Therein what are “three (types of) discrepancy”? Discrepancy of lust; discrepancy of hatred; discrepancy of dullness. These are three (types of) discrepancy. (19)
Tattha katamā avadaññutā? Pañca macchariyāni— āvāsamacchariyaṁ, kulamacchariyaṁ, lābhamacchariyaṁ, vaṇṇamacchariyaṁ, dhammamacchariyaṁ. Yaṁ evarūpaṁ maccheraṁ maccharāyanā maccharāyitattaṁ vevicchaṁ kadariyaṁ kaṭukañcukatā aggahitattaṁ cittassa— ayaṁ vuccati “avadaññutā”.
 Therein what are “another three (types of) discrepancy”? Discrepancy of bodily (action); discrepancy of verbal (action); discrepancy of mental (action). These are three (types of) discrepancy. (20)
Tattha katamaṁ kosajjaṁ? Kāyaduccarite vā vacīduccarite vā manoduccarite vā pañcasu vā kāmaguṇesu cittassa vossaggo, vossaggānuppadānaṁ kusalānaṁ dhammānaṁ, bhāvanāya asakkaccakiriyatā asātaccakiriyatā anaṭṭhitakiriyatā olīnavuttitā nikkhittachandatā nikkhittadhuratā anāsevanā abhāvanā abahulīkammaṁ anadhiṭṭhānaṁ ananuyogo pamādo— idaṁ vuccati “kosajjaṁ”.
 Therein what are “three (types of) fire”? The fire of lust; the fire of hatred; the fire of dullness. These are three (types of) fire. (21)
Tattha katamaṁ uddhaccaṁ? Yaṁ cittassa uddhaccaṁ avūpasamo cetaso vikkhepo bhantattaṁ cittassa— idaṁ vuccati “uddhaccaṁ”.
 Therein what are “three (types of) acridity”? The acridity of lust; the acridity of hatred; the acridity of dullness. These are three (types of) acridity. (22)
Tattha katamo asaṁvaro? Idhekacco cakkhunā rūpaṁ disvā nimittaggāhī hoti anubyañjanaggāhī. Yatvādhikaraṇamenaṁ cakkhundriyaṁ asaṁvutaṁ viharantaṁ abhijjhādomanassā pāpakā akusalā dhammā anvāssaveyyuṁ, tassa saṁvarāya na paṭipajjati, na rakkhati cakkhundriyaṁ, cakkhundriye na saṁvaraṁ āpajjati. Sotena saddaṁ sutvā …pe… ghānena gandhaṁ ghāyitvā …pe… jivhāya rasaṁ sāyitvā …pe… kāyena phoṭṭhabbaṁ phusitvā …pe… manasā dhammaṁ viññāya nimittaggāhī hoti anubyañjanaggāhī. Yatvādhikaraṇamenaṁ manindriyaṁ asaṁvutaṁ viharantaṁ abhijjhādomanassā pāpakā akusalā dhammā anvāssaveyyuṁ, tassa saṁvarāya na paṭipajjati, na rakkhati manindriyaṁ, manindriye na saṁvaraṁ āpajjati— ayaṁ vuccati “asaṁvaro”.
 Therein what are another three (types of) acridity? The acridity of bodily (action); the acridity of verbal (action); the acridity of mental (action). These are three (types of) acridity. (23)
Tattha katamaṁ dussīlyaṁ? Kāyiko vītikkamo, vācasiko vītikkamo, kāyikavācasiko vītikkamo— idaṁ vuccati “dussīlyaṁ”.
 Therein what is “gratification view”? Herein a certain one, recluse or Brahmin, says thus, views thus, “There is no fault in sense pleasures”; he plunges into sense pleasures. This is called gratification view.
Tattha katamā ariyānaṁ adassanakamyatā? Tattha katame ariyā? Ariyā vuccanti buddhā ca buddhasāvakā ca. Yā imesaṁ ariyānaṁ adassanakamyatā adaṭṭhukamyatā asametukamyatā asamāgantukamyatā— ayaṁ vuccati “ariyānaṁ adassanakamyatā”.
 Therein what is “soul view”? Herein the unlearned worldling who does not recognize the Noble Ones, is not versed in the teaching of the Noble Ones, is not disciplined in the teaching of the Noble Ones; does not recognize good men, is not versed in the teaching of good men, is not disciplined in the teaching of good men; regards material qualities as soul; or soul as having material qualities; or material qualities (as being) in soul; or soul (as being) in material qualities; feeling.* Perception.* Mental concomitants.* Regards consciousness as soul; or soul as having consciousness; or consciousness (as being) in soul; or soul (as being) in consciousness; that which is similar, wrong view, resorting to wrong view,*2 inverted grip. This is called soul view.
* Complete each in general form of final example.
Tattha katamā saddhammaṁ asotukamyatā? Tattha katamo saddhammo? Cattāro satipaṭṭhānā, cattāro sammappadhānā, cattāro iddhipādā, pañcindriyāni, pañca balāni, satta bojjhaṅgā, ariyo aṭṭhaṅgiko maggo— ayaṁ vuccati “saddhammo”. Yā imassa saddhammassa asotukamyatā asavanakamyatā anuggahetukamyatā adhāretukamyatā— ayaṁ vuccati “saddhammaṁ asotukamyatā”.
 *2 See paragraph 249.
Tattha katamā upārambhacittatā? Tattha katamo upārambho? Yo upārambho anupārambho upārambhanā anupārambhanā anupārambhitattaṁ uññā avaññā paribhavo randhagavesitā— ayaṁ vuccati “upārambhacittatā”.
 Therein what is “false view”? “There is no alms-giving; there is no sacrifice,* (there are not) those who themselves having fully known, having realized this world and the next world, make it known (to others)”; that which is similar, wrong view, resorting to wrong view,*2 inverted grip. This is called false view, eternalistic view, gratification view, individuality view, soul view, annihilationistic view, false view.
Tattha katamaṁ muṭṭhassaccaṁ? Yā assati ananussati appaṭissati assati assaraṇatā adhāraṇatā pilāpanatā sammussanatā— idaṁ vuccati “muṭṭhassaccaṁ”.
 * See paragraph 971.
*2 See paragraph 249.
Tattha katamaṁ asampajaññaṁ? Yaṁ aññāṇaṁ adassanaṁ …pe… avijjālaṅgī moho akusalamūlaṁ— idaṁ vuccati “asampajaññaṁ”.
Therein what is “tedium”? Tedium, having tedium, displeasure, being displeased, dissatisfaction, dread of remote abodes or certain higher good states. This is called tedium.
Tattha katamo cetaso vikkhepo? Yaṁ cittassa uddhaccaṁ avūpasamo cetaso vikkhepo bhantattaṁ cittassa— ayaṁ vuccati “cetaso vikkhepo”.
Therein what is “troubling”? 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. This is called troubling.
Tattha katamo ayoniso manasikāro? Anicce “niccan”ti ayoniso manasikāro, dukkhe “sukhan”ti ayoniso manasikāro, anattani “attā”ti ayoniso manasikāro, asubhe “subhan”ti ayoniso manasikāro, saccavippaṭikulena vā cittassa āvaṭṭanā anāvaṭṭanā ābhogo samannāhāro manasikāro— ayaṁ vuccati “ayoniso manasikāro”.
Therein what is “wrong behaviour”? Wrong behaviour, lawless behaviour by means of the body; wrong behaviour, lawless behaviour by means of speech; wrong behaviour, lawless behaviour by means of the mind. This is called wrong behaviour. (25)
Tattha katamā kummaggasevanā? Tattha katamo kummaggo? Micchādiṭṭhi, micchāsaṅkappo, micchāvācā, micchākammanto, micchāājīvo, micchāvāyāmo, micchāsati, micchāsamādhi— ayaṁ vuccati “kummaggo”. Yā imassa kummaggassa sevanā nisevanā saṁsevanā bhajanā sambhajanā bhatti sambhatti taṁsampavaṅkatā— ayaṁ vuccati “kummaggasevanā”.
Therein what is “contumacy”? Having been spoken to in accordance with the Teaching there is act of contumacy, state of contumacy, contumacy, contrariness, captiousness, disregard, being disregardful, disrespect, non-deference. This is called contumacy.
Tattha katamaṁ cetaso ca līnattaṁ? Yā cittassa akalyatā akammaññatā olīyanā sallīyanā līnaṁ līyanā līyitattaṁ thinaṁ thiyanā thiyitattaṁ cittassa— idaṁ vuccati “cetaso ca līnattaṁ”.
Therein what is “having evil friends”? There are those persons who are without confidence, of wrong morality, without learning, mean, of no wisdom; that which is dependence on, strong dependence on, complete dependence on, approaching, approaching intimately, devotion to, complete devotion to, entanglement with them. This is called having evil friends.
Tikaṁ.
Therein what is “diversity of perception”? Perception (connected with) desire, perception (connected with) illwill, perception (connected with) cruelty. This is called diversity of perception. All bad perception is diversity of perception. (26)
4. Catukkaniddesa
Tattha katame cattāro āsavā? Kāmāsavo, bhavāsavo, diṭṭhāsavo, avijjāsavo.
 Therein what is “distraction”? That which is distraction of consciousness, disquietude, mental wavering, turmoil of consciousness. This is called distraction.
Tattha katamo kāmāsavo? Yo kāmesu kāmacchando kāmarāgo kāmanandī kāmataṇhā kāmasineho kāmapariḷāho kāmamucchā kāmajjhosānaṁ— ayaṁ vuccati “kāmāsavo”.
 Therein what is “indolence”? Wrong bodily action or wrong verbal action or wrong mental action or the succumbing and repeated succumbing of consciousness to the five strands of sense pleasures, or not working carefully, not working constantly, working spasmodically, being stagnant, relinquishing wish, relinquishing the task, non-pursuance, non-development, non-repetition, non-resolution, non-practising, heedlessness in the development of good states. This is called indolence.
Tattha katamo bhavāsavo? Yo bhavesu bhavacchando …pe… bhavajjhosānaṁ— ayaṁ vuccati “bhavāsavo”.
 Therein what is “heedlessness”? Wrong bodily action or wrong | verbal action or wrong mental action or the succumbing and repeated succumbing of consciousness to the five strands of sense pleasures, or not working carefully, not working constantly, working spasmodically, being stagnant, relinquishing wish, relinquishing the task, non-pursuance, non-development, non-repetition, non-resolution, non-practising, heedlessness in the development of good states; that which is similar, heedlessness, being heedless, state of being heedless. This is called heedlessness. (27)
Tattha katamo diṭṭhāsavo? “Sassato loko”ti vā, “asassato loko”ti vā, “antavā loko”ti vā, “anantavā loko”ti vā, “taṁ jīvaṁ taṁ sarīran”ti vā, “aññaṁ jīvaṁ aññaṁ sarīran”ti vā, “hoti tathāgato paraṁ maraṇā”ti vā, “na hoti tathāgato paraṁ maraṇā”ti vā, “hoti ca na ca hoti tathāgato paraṁ maraṇā”ti vā, “neva hoti na na hoti tathāgato paraṁ maraṇā”ti vā. Yā evarūpā diṭṭhi diṭṭhigataṁ …pe… vipariyāsaggāho— ayaṁ vuccati “diṭṭhāsavo”. Sabbāpi micchādiṭṭhi diṭṭhāsavo.
 Therein what is “discontent”? The greater desire of one discontented with such requisites as robe, alms-food, dwelling, medicine for helping the sick or with the five strands of sense pleasures; that which is similar, wishing, act of wishing, discontent, lust, infatuation, infatuation of consciousness. This is called discontent.
Tattha katamo avijjāsavo? Dukkhe aññāṇaṁ, dukkhasamudaye aññāṇaṁ, dukkhanirodhe aññāṇaṁ, dukkhanirodhagāminiyā paṭipadāya aññāṇaṁ, pubbante aññāṇaṁ, aparante aññāṇaṁ, pubbantāparante aññāṇaṁ, idappaccayatā paṭiccasamuppannesu dhammesu aññāṇaṁ. Yaṁ evarūpaṁ aññāṇaṁ adassanaṁ …pe… avijjālaṅgī moho akusalamūlaṁ— ayaṁ vuccati “avijjāsavo”. Ime cattāro āsavā.
 Therein what is “absence of awareness”? That which is absence of knowledge, absence of vision,* barrier of ignorance, the bad root of dullness. This is called absence of awareness.
Tattha katame cattāro ganthā …pe… cattāro oghā …pe… cattāro yogā …pe… cattāri upādānāni? Kāmupādānaṁ, diṭṭhupādānaṁ, sīlabbatupādānaṁ, attavādupādānaṁ.
 * See paragraph 180.
Tattha katamaṁ kāmupādānaṁ? Yo kāmesu kāmacchando …pe… kāmajjhosānaṁ— idaṁ vuccati “kāmupādānaṁ”.
 Therein what is “wish for the most”? The greater desire of one discontented with such requisites as robe, alms-food, dwelling, medicine for helping the sick or with the five strands of sense pleasures; that which is similar, wishing, act of wishing, wish for the most, lust, infatuation, infatuation of consciousness. This is called wish for the most. (28)
Tattha katamaṁ diṭṭhupādānaṁ? “Natthi dinnaṁ, natthi yiṭṭhaṁ …pe… ye imañca lokaṁ parañca lokaṁ sayaṁ abhiññā sacchikatvā pavedentī”ti. Yā evarūpā diṭṭhi diṭṭhigataṁ …pe… vipariyāsaggāho— idaṁ vuccati “diṭṭhupādānaṁ”. Ṭhapetvā sīlabbatupādānañca attavādupādānañca sabbāpi micchādiṭṭhi diṭṭhupādānaṁ.
 Therein what is “absence of sense of shame”? That which is not having shame where there should be shame, not having shame at the attaining of evil bad states. This is called absence of sense of shame.
Tattha katamaṁ sīlabbatupādānaṁ? Ito bahiddhā samaṇabrāhmaṇānaṁ sīlena suddhi vatena suddhi sīlabbatena suddhīti. Yā evarūpā diṭṭhi diṭṭhigataṁ …pe… vipariyāsaggāho— idaṁ vuccati “sīlabbatupādānaṁ”.
 Therein what is “absence of fear of blame”? That which is not having fear of blame where there should be fear of blame, not having fear of blame at the attaining of evil bad states. This is called absence of fear of blame.
Tattha katamaṁ attavādupādānaṁ? Idha assutavā puthujjano ariyānaṁ adassāvī ariyadhammassa akovido ariyadhamme avinīto, sappurisānaṁ adassāvī sappurisadhammassa akovido sappurisadhamme avinīto— rūpaṁ attato samanupassati rūpavantaṁ vā attānaṁ attani vā rūpaṁ rūpasmiṁ vā attānaṁ. Vedanaṁ …pe… saññaṁ …pe… saṅkhāre …pe… viññāṇaṁ attato samanupassati viññāṇavantaṁ vā attānaṁ attani vā viññāṇaṁ viññāṇasmiṁ vā attānaṁ. Yā evarūpā diṭṭhi diṭṭhigataṁ …pe… vipariyāsaggāho— idaṁ vuccati “attavādupādānaṁ”. Imāni cattāri upādānāni.
 Therein what is “heedlessness”? Wrong bodily action or wrong verbal action or wrong mental action or the succumbing and repeated succumbing of consciousness to the five strands of sense pleasures, or not working carefully, not working constantly, working spasmodically, being stagnant, relinquishing wish, | relinquishing the task, non-pursuance, non-development, non-repetition, non-resolution, non-practising, heedlessness in the development of good states; that which is similar, heedlessness, being heedless, state of being heedless. This is called heedlessness. (29)
Tattha katame cattāro taṇhuppādā? Cīvarahetu vā bhikkhuno taṇhā uppajjamānā uppajjati, piṇḍapātahetu vā bhikkhuno taṇhā uppajjamānā uppajjati, senāsanahetu vā bhikkhuno taṇhā uppajjamānā uppajjati, itibhavābhavahetu vā bhikkhuno taṇhā uppajjamānā uppajjati— ime cattāro taṇhuppādā.
 Therein what is “disregard”? That which is disregard, being disregardful, disrespect, non-deference, irreverence, being irreverent, state of being irreverent, unmannerliness, absence of esteem. This is called disregard.
Tattha katamāni cattāri agatigamanāni? Chandāgatiṁ gacchati, dosāgatiṁ gacchati, mohāgatiṁ gacchati, bhayāgatiṁ gacchati. Yā evarūpā agati agatigamanaṁ chandagamanaṁ vaggagamanaṁ vārigamanaṁ— imāni cattāri agatigamanāni.
 Therein what is “contumacy”? Having been spoken to in accordance with the Teaching there is act of contumacy, state of contumacy, contumacy, contrariness, captiousness, disregard, being disregardful, disrespect, non-deference. This is called contumacy.
Tattha katame cattāro vipariyāsā? Anicce “niccan”ti saññāvipariyāso cittavipariyāso diṭṭhivipariyāso, dukkhe “sukhan”ti saññāvipariyāso cittavipariyāso diṭṭhivipariyāso, anattani “attā”ti saññāvipariyāso cittavipariyāso diṭṭhivipariyāso, asubhe “subhan”ti saññāvipariyāso cittavipariyāso diṭṭhivipariyāso— ime cattāro vipariyāsā.
 Therein what is “having evil friends”? There are those persons who are without confidence, of wrong morality, without learning, mean, of no wisdom; that which is dependence on, strong dependence on, complete dependence on, approaching, approaching intimately, devotion to, complete devotion to, entanglement with them. This is called having evil friends. (30)
Tattha katame cattāro anariyavohārā? Adiṭṭhe diṭṭhavāditā, assute sutavāditā, amute mutavāditā, aviññāte viññātavāditā— ime cattāro anariyavohārā.
 Therein what is “non-confidence”? Herein a certain one is without confidence, does not believe in the Buddha or the Teaching or the Order; that which is similar, non-confidence, being non-confident, not putting trust in, not having much faith. This is called non-confidence.
Tattha katame aparepi cattāro anariyavohārā? Diṭṭhe adiṭṭhavāditā, sute assutavāditā, mute amutavāditā, viññāte aviññātavāditā— ime cattāro anariyavohārā.
 Therein what is “not knowing entreaty”? Five (types of) meanness: Meanness (concerning) dwelling, meanness (concerning) family, meanness (concerning) gain, meanness (concerning) reputation, meanness (concerning) the Doctrine; that which is similar, meanness, being mean, state of being mean, avarice, ignobleness, niggardliness, cramped state of mind. This is called not knowing entreaty.
Tattha katamāni cattāri duccaritāni? Pāṇātipāto, adinnādānaṁ, kāmesumicchācāro, musāvādo— imāni cattāri duccaritāni.
 Therein what is “indolence”? Wrong bodily action or wrong verbal action or wrong mental action or the succumbing and repeated succumbing of consciousness to the five strands of sense pleasures, or not working carefully, not working constantly, working spasmodically, being stagnant, relinquishing wish, relinquishing the task, non-pursuance, non-development, non-repeti| tion, non-resolution, non-practising, heedlessness in the development of good states. This is called indolence. (31)
Tattha katamāni aparānipi cattāri duccaritāni? Musāvādo, pisuṇā vācā, pharusā vācā, samphappalāpo— imāni cattāri duccaritāni.
 Therein what is “distraction”? That which is distraction of consciousness, disquietude, mental wavering, turmoil of consciousness. This is called distraction.
Tattha katamāni cattāri bhayāni? Jātibhayaṁ, jarābhayaṁ, byādhibhayaṁ, maraṇabhayaṁ— imāni cattāri bhayāni.
 Therein what is “absence of restraint”? Herein a certain one seeing a visible (object) with the eye, takes in the general appearance, takes in the detail. For whatever reason a person is dwelling without controlling the controlling faculty of eye, covetousness and mental pain, evil bad states may (will) follow. He does not exercise restraint thereof; he does not safeguard the controlling faculty of eye; he does not undertake restraint in the controlling faculty of eye. Hearing an audible (object) with the ear.* Smelling an odorous (object) with the nose.* Tasting a sapid (object) with the tongue.* Touching a tangible (object) with the body.* Cognizing an ideational (object) with the mind, takes in the general appearance, takes in the detail. For whatever reason a person is dwelling without controlling the controlling faculty of mind, covetousness and mental pain, evil bad states may (will) follow. He does not exercise restraint thereof; he does not safeguard the controlling faculty of mind; he does not undertake restraint in the controlling faculty of mind. This is called absence of restraint.
Tattha katamāni aparānipi cattāri bhayāni? Rājabhayaṁ, corabhayaṁ, aggibhayaṁ, udakabhayaṁ— imāni cattāri bhayāni.
 * Complete each in general form of first example.
Tattha katamāni aparānipi cattāri bhayāni? Ūmibhayaṁ, kumbhīlabhayaṁ, āvaṭṭabhayaṁ, susukābhayaṁ— imāni cattāri bhayāni.
 Therein what is “wrong morality”? Bodily transgression, verbal transgression, both bodily and verbal transgression. This is called wrong morality. (32)
Tattha katamāni aparānipi cattāri bhayāni? Attānuvādabhayaṁ, parānuvādabhayaṁ, daṇḍabhayaṁ, duggatibhayaṁ— imāni cattāri bhayāni.
 Therein what is “absence of desire to see Noble Ones”? Therein what are Noble Ones? Buddhas and the disciples of the Buddhas are called Noble Ones; that which is absence of desire to see, absence of desire to look at, absence of desire to go near, absence of desire to come together with these Noble Ones. This is called absence of desire to see Noble Ones.
Tattha katamā catasso diṭṭhiyo? “Sayaṅkataṁ sukhadukkhan”ti saccato thetato diṭṭhi uppajjati, “paraṅkataṁ sukhadukkhan”ti saccato thetato diṭṭhi uppajjati, “sayaṅkatañca paraṅkatañca sukhadukkhan”ti saccato thetato diṭṭhi uppajjati, “asayaṅkāraṁ aparaṅkāraṁ adhiccasamuppannaṁ sukhadukkhan”ti saccato thetato diṭṭhi uppajjati— imā catasso diṭṭhiyo.
 Therein what is “absence of desire to hear the true Doctrine”? Therein what is the true Doctrine? The four foundations of mindfulness, the four right exertions, the four bases of accomplishment, five controlling faculties, five powers, the seven | enlightenment factors, the Noble Eight Constituent Path; this is called the true Doctrine. That which is absence of desire to hear, absence of desire to listen, absence of desire to promote, absence of desire to retain this true Doctrine. This is called absence of desire to hear the true Doctrine.
Catukkaṁ.
 Therein what is “reproachful state of mind”? Therein what is reproach? That which is reproach, repeated reproach, being reproachful, being repeatedly reproachful, state of being repeatedly reproachful, contempt, despising, reviling, finding fault. This is called reproachful state of mind. (33)
5. Pañcakaniddesa
 Therein what is “unmindfulness”? That which is absence of mindfulness, absence of constant mindfulness, absence of recollection, absence of mindfulness, absence of act of remembering, absence of bearing in mind, superficiality, forgetfulness. This is called unmindfulness.
Tattha katamāni pañcorambhāgiyāni saṁyojanāni? Sakkāyadiṭṭhi, vicikicchā, sīlabbataparāmāso, kāmacchando, byāpādo— imāni pañcorambhāgiyāni saṁyojanāni.
Therein what is “absence of awareness”? That which is absence of knowledge, absence of vision,* barrier of ignorance, the bad root of dullness. This is called absence of awareness.
Tattha katamāni pañcuddhambhāgiyāni saṁyojanāni? Rūparāgo, arūparāgo, māno, uddhaccaṁ, avijjā— imāni pañcuddhambhāgiyāni saṁyojanāni.
* See paragraph 180.
Tattha katamāni pañca macchariyāni? Āvāsamacchariyaṁ, kulamacchariyaṁ, lābhamacchariyaṁ, vaṇṇamacchariyaṁ, dhammamacchariyaṁ— imāni pañca macchariyāni.
Therein what is “mental wavering”? That which is distraction of consciousness, disquietude, mental wavering, turmoil of consciousness. This is called mental wavering. (34)
Tattha katame pañca saṅgā? Rāgasaṅgo, dosasaṅgo, mohasaṅgo, mānasaṅgo, diṭṭhisaṅgo— ime pañca saṅgā.
Therein what is “improper attention”? There is improper attention thus, “In impermanence there is permanence”; there is improper attention thus, “In pain there is pleasure”; there is improper attention thus, “In absence of soul there is a soul”; there is improper attention thus, “In absence of beauty there is beauty”; or, turning of the mind, repeated turning, cognition, advertence, attention to what is contrary to truth. This is called improper attention.
Tattha katame pañca sallā? Rāgasallaṁ, dosasallaṁ, mohasallaṁ, mānasallaṁ, diṭṭhisallaṁ— ime pañca sallā.
Therein what is “dependence on the wrong path”? Therein what is wrong path? Wrong view, wrong thought, wrong speech, wrong action, wrong livelihood, wrong effort, wrong mindfulness, wrong concentration; this is called wrong path. That which is dependence on, strong dependence on, complete dependence on, approaching, approaching intimately, devotion to, complete | devotion to, entanglement with this wrong path. This is called dependence on the wrong path.
Tattha katame pañca cetokhilā? Satthari kaṅkhati vicikicchati nādhimuccati na sampasīdati, dhamme kaṅkhati vicikicchati nādhimuccati na sampasīdati, saṅghe kaṅkhati vicikicchati nādhimuccati na sampasīdati, sikkhāya kaṅkhati vicikicchati nādhimuccati na sampasīdati, sabrahmacārīsu kupito hoti anattamano āhatacitto khilajāto— ime pañca cetokhilā.
Therein what is “mental sluggishness”? That which is indisposition of consciousness, unwieldiness, drooping, sagging, sluggishness, being sluggish, state of being sluggish, sloth, being slothful, state of consciousness being slothful. This is called mental sluggishness. (35)
Tattha katame pañca cetaso vinibandhā? Kāme avītarāgo hoti avigatacchando avigatapemo avigatapipāso avigatapariḷāho avigatataṇho; kāye avītarāgo hoti … rūpe avītarāgo hoti … yāvadatthaṁ udarāvadehakaṁ bhuñjitvā seyyasukhaṁ passasukhaṁ middhasukhaṁ anuyutto viharati; aññataraṁ devanikāyaṁ paṇidhāya brahmacariyaṁ carati—“imināhaṁ sīlena vā vatena vā tapena vā brahmacariyena vā devo vā bhavissāmi devaññataro vā”ti— ime pañca cetasovinibandhā.
(Here Ends) Threefold (Exposition)
Tattha katamāni pañca nīvaraṇāni? Kāmacchandanīvaraṇaṁ, byāpādanīvaraṇaṁ, thinamiddhanīvaraṇaṁ, uddhaccakukkuccanīvaraṇaṁ, vicikicchānīvaraṇaṁ— imāni pañca nīvaraṇāni.
4. Fourfold Exposition
Tattha katamāni pañca kammāni ānantarikāni? Mātā jīvitā voropitā hoti, pitā jīvitā voropito hoti, arahanto jīvitā voropito hoti, duṭṭhena cittena tathāgatassa lohitaṁ uppāditaṁ hoti, saṅgho bhinno hoti— imāni pañca kammāni ānantarikāni.
 Therein what are “four defilements”? The defilement of desire, the defilement of becoming, the defilement of wrong view, the defilement of ignorance.
Tattha katamā pañca diṭṭhiyo? “Saññī attā hoti arogo paraṁ maraṇā”ti ittheke abhivadanti, “asaññī attā hoti arogo paraṁ maraṇā”ti ittheke abhivadanti, “nevasaññīnāsaññī attā hoti arogo paraṁ maraṇā”ti ittheke abhivadanti, sato vā pana sattassa ucchedaṁ vināsaṁ vibhavaṁ paññapenti, diṭṭhadhammanibbānaṁ vā paneke abhivadanti— imā pañca diṭṭhiyo.
 Therein what is the defilement of desire? That which in connection with desire is wish for sense pleasure, lust for sense pleasure, passion for sense pleasure, craving for sense pleasure, fondness for sense pleasure, fevering for sense pleasure, yearning for sense pleasure, clinging to sense pleasure. This is called the defilement of desire.
Tattha katame pañca verā? Pāṇātipāto, adinnādānaṁ, kāmesumicchācāro, musāvādo, surāmerayamajjapamādaṭṭhānā— ime pañca verā.
 Therein what is the defilement of becoming? That which in connection with becoming is wish for becoming,* clinging to becoming. This is called the defilement of becoming.
Tattha katame pañca byasanā? Ñātibyasanaṁ, bhogabyasanaṁ, rogabyasanaṁ, sīlabyasanaṁ, diṭṭhibyasanaṁ— ime pañca byasanā.
 * See paragraph 895.
Tattha katame pañca akkhantiyā ādīnavā? Bahuno janassa appiyo hoti amanāpo, verabahulo ca hoti, vajjabahulo ca, sammūḷho kālaṁ karoti, kāyassa bhedā paraṁ maraṇā apāyaṁ duggatiṁ vinipātaṁ nirayaṁ upapajjati— ime pañca akkhantiyā ādīnavā.
 Therein what is the defilement of wrong view? “The world is eternal” or “the world is not eternal”, “the world is finite” or “the world is infinite”, “vital principle and the body are the same” or “vital principle and the body are different”, “a being (text = tathāgata) exists after death” or “a being does not exist after death” or “a being exists and does not exist after death” or “a being neither exists nor does not exist after death”; that which is similar, wrong view, resorting to wrong view,* inverted grip. This is called the defilement of wrong view. Also all false view is the defilement of wrong view.
Tattha katamāni pañca bhayāni? Ājīvakabhayaṁ, asilokabhayaṁ, parisasārajjabhayaṁ, maraṇabhayaṁ, duggatibhayaṁ— imāni pañca bhayāni.
 * See paragraph 249.
Tattha katame pañca diṭṭhadhammanibbānavādā? Idhekacco samaṇo vā brāhmaṇo vā evaṁvādī hoti evaṁdiṭṭhī— “yato kho, bho, ayaṁ attā pañcahi kāmaguṇehi samappito samaṅgībhūto paricāreti, ettāvatā kho, bho, ayaṁ attā paramadiṭṭhadhammanibbānappatto hotī”ti. Ittheke sato sattassa paramadiṭṭhadhammanibbānaṁ paññapenti.
 Therein what is the defilement of ignorance? Absence of knowledge of suffering; absence of knowledge of the cause of suffering; absence of knowledge of the cessation of suffering; | absence of knowledge of the way leading to the cessation of suffering; absence of knowledge of the ultimate beginning (of beings); absence of knowledge of the ultimate end (of beings); absence of knowledge of both the ultimate beginning and the ultimate end (of beings); absence of knowledge of specific causality and dependently originated states; that which is similar, absence of knowledge, absence of vision,* barrier of ignorance, the bad root of dullness. This is called the defilement of ignorance. These are four defilements. (1)
Tamañño evamāha— “atthi kho, bho, eso attā yaṁ tvaṁ vadesi ‘neso natthī’ti vadāmi. No ca kho, bho, ayaṁ attā ettāvatā paramadiṭṭhadhammanibbānappatto hoti. Taṁ kissa hetu? Kāmā hi, bho, aniccā dukkhā vipariṇāmadhammā. Tesaṁ vipariṇāmaññathābhāvā uppajjanti sokaparidevadukkhadomanassupāyāsā. Yato kho, bho, ayaṁ attā vivicceva kāmehi …pe… paṭhamaṁ jhānaṁ upasampajja viharati, ettāvatā kho, bho, ayaṁ attā paramadiṭṭhadhammanibbānappatto hotī”ti. Ittheke sato sattassa paramadiṭṭhadhammanibbānaṁ paññapenti.
 * See paragraph 180.
Tamañño evamāha— “atthi kho, bho, eso attā yaṁ tvaṁ vadesi. ‘Neso natthī’ti vadāmi. No ca kho, bho, ayaṁ attā ettāvatā paramadiṭṭhadhammanibbānappatto hoti. Taṁ kissa hetu? Yadeva tattha vitakkitaṁ vicāritaṁ etena etaṁ oḷārikaṁ akkhāyati. Yato kho, bho, ayaṁ attā vitakkavicārānaṁ vūpasamā …pe… dutiyaṁ jhānaṁ upasampajja viharati, ettāvatā kho, bho, ayaṁ attā paramadiṭṭhadhammanibbānappatto hotī”ti. Ittheke sato sattassa paramadiṭṭhadhammanibbānaṁ paññapenti.
 Therein what are “four ties”.* “Four floods”.* “Four bonds”.* “Four attachments”? The attachment of desire, the attachment of wrong view, the attachment of (wrong) habits and practices, the attachment of soul theory.
Tamañño evamāha— “atthi kho, bho, eso attā yaṁ tvaṁ vadesi. ‘Neso natthī’ti vadāmi. No ca kho, bho, ayaṁ attā ettāvatā paramadiṭṭhadhammanibbānappatto hoti. Taṁ kissa hetu? Yadeva tattha pītigataṁ cetaso uppilāvitaṁ, etena etaṁ oḷārikaṁ akkhāyati. Yato kho, bho, ayaṁ attā pītiyā ca virāgā …pe… tatiyaṁ jhānaṁ upasampajja viharati, ettāvatā kho, bho, ayaṁ attā paramadiṭṭhadhammanibbānappatto hotī”ti. Ittheke sato sattassa paramadiṭṭhadhammanibbānaṁ paññapenti.
 * See Dhammasaṅgaṇī paragraph 1140 et seq.
Tamañño evamāha— “atthi kho, bho, eso attā yaṁ tvaṁ vadesi. ‘Neso natthī’ti vadāmi. No ca kho, bho, ayaṁ attā ettāvatā paramadiṭṭhadhammanibbānappatto hoti. Taṁ kissa hetu? Yadeva tattha sukhapīti cetaso ābhogo, etena etaṁ oḷārikaṁ akkhāyati. Yato kho, bho, ayaṁ attā sukhassa ca pahānā …pe… catutthaṁ jhānaṁ upasampajja viharati, ettāvatā kho, bho, ayaṁ attā paramadiṭṭhadhammanibbānappatto hotī”ti. Ittheke sato sattassa paramadiṭṭhadhammanibbānaṁ paññapenti. Ime pañca diṭṭhadhammanibbānavādā.
 Therein what is the attachment of desire? That which in connection with desire is wish for sense pleasure,* clinging to sense pleasure. This is called the attachment of desire.
Pañcakaṁ.
 * See paragraph 914.
6. Chakkaniddesa
 Therein what is the attachment of wrong view? “There is no alms-giving; there is no sacrifice,* (there are not) those who themselves having fully known, having realized this world and the next world, make it known (to others)”; that which is similar, wrong view, resorting to wrong view,*2 inverted grip. This is called the attachment of wrong view. Excepting the attachment of (wrong) habits and practices and the attachment of soul theory, all false view is the attachment of wrong view.
Tattha katamāni cha vivādamūlāni? Kodho, makkho, issā, sāṭheyyaṁ, pāpicchatā, sandiṭṭhiparāmāsitā— imāni cha vivādamūlāni.
* See paragraph 971.
Tattha katame cha chandarāgā? Chandarāgā gehasitā dhammā. Manāpiyesu rūpesu gehasito rāgo sārāgo cittassa sārāgo, manāpiyesu saddesu …pe… manāpiyesu gandhesu …pe… manāpiyesu rasesu …pe… manāpiyesu phoṭṭhabbesu …pe… manāpiyesu dhammesu gehasito rāgo sārāgo cittassa sārāgo— ime cha chandarāgā.
 *2 See paragraph 249.
Tattha katamāni cha virodhavatthūni? Amanāpiyesu rūpesu cittassa āghāto paṭighāto caṇḍikkaṁ asuropo anattamanatā cittassa, amanāpiyesu saddesu …pe… amanāpiyesu gandhesu …pe… amanāpiyesu rasesu …pe… amanāpiyesu phoṭṭhabbesu …pe… amanāpiyesu dhammesu cittassa āghāto paṭighāto caṇḍikkaṁ asuropo anattamanatā cittassa— imāni cha virodhavatthūni.
 Therein what is the attachment of (wrong) habits and practices? (The belief in) The purification by means of rule of habit, purification by means of practice, purification by means of both habit and practice of recluses and Brahmins outside this (Teaching); that which is similar, wrong view, resorting to wrong view,* inverted grip. This is called the attachment of (wrong) habits and practices.
Tattha katame cha taṇhākāyā? Rūpataṇhā, saddataṇhā, gandhataṇhā, rasataṇhā, phoṭṭhabbataṇhā, dhammataṇhā— ime cha taṇhākāyā.
 * See paragraph 249.
Tattha katame cha agāravā? Satthari agāravo viharati appatisso, dhamme agāravo viharati appatisso, saṅghe agāravo viharati appatisso, sikkhāya agāravo viharati appatisso, appamāde agāravo viharati appatisso, paṭisanthāre agāravo viharati appatisso— ime cha agāravā.
 Therein what is the attachment of soul theory? Herein the unlearned worldling who does not recognize the Noble Ones, is not versed in the teaching of the Noble Ones, is not disciplined in the teaching of the Noble Ones; does not recognize good men, is not versed in the teaching of good men, is not disciplined in the teaching of good men; regards material qualities as soul; or soul as having material qualities; or material qualities (as being) in soul; or soul (as being) in material qualities; feeling.* Perception.* Mental concomitants.* Regards consciousness as soul; or soul as having consciousness; or consciousness (as being) in soul; or soul (as being) in consciousness; that which is similar, wrong view, resorting to wrong view,*2 inverted grip. This is called the attachment of soul theory. These are four attachments. (5)
Tattha katame cha parihāniyā dhammā? Kammārāmatā, bhassārāmatā, niddārāmatā, saṅgaṇikārāmatā, saṁsaggārāmatā, papañcārāmatā— ime cha parihāniyā dhammā.
 * Complete each in general form of final example.
*2 See paragraph 249.
Tattha katame aparepi cha parihāniyā dhammā? Kammārāmatā, bhassārāmatā, niddārāmatā, saṅgaṇikārāmatā, dovacassatā, pāpamittatā— ime cha parihāniyā dhammā.
Therein what are “four arisings of craving”? When in a bhikkhu the craving arising on account of a robe arises; when in a bhikkhu the craving arising on account of food arises; when in a bhikkhu the craving arising on account of a dwelling arises; when in a bhikkhu the craving arising on account of excellent and more excellent things arises. These are four arisings of craving. (6)
Tattha katame cha somanassupavicārā? Cakkhunā rūpaṁ disvā somanassaṭṭhāniyaṁ rūpaṁ upavicarati, sotena saddaṁ sutvā …pe… ghānena gandhaṁ ghāyitvā …pe… jivhāya rasaṁ sāyitvā …pe… kāyena phoṭṭhabbaṁ phusitvā …pe… manasā dhammaṁ viññāya somanassaṭṭhāniyaṁ dhammaṁ upavicarati— ime cha somanassupavicārā.
Therein what are “four practices of wrong course”? One practises the wrong course of partiality; one practises the wrong course of hatred; one practises the wrong course of dullness; one practises the wrong course of fear; that which is similar, wrong course, the practice of wrong course, the practice of partiality, the practice of categorizing, water practice. These are four practices of wrong course. (7)
Tattha katame cha domanassupavicārā? Cakkhunā rūpaṁ disvā domanassaṭṭhāniyaṁ rūpaṁ upavicarati, sotena saddaṁ sutvā …pe… ghānena gandhaṁ ghāyitvā …pe… jivhāya rasaṁ sāyitvā …pe… kāyena phoṭṭhabbaṁ phusitvā …pe… manasā dhammaṁ viññāya domanassaṭṭhāniyaṁ dhammaṁ upavicarati— ime cha domanassupavicārā.
Therein what are “four inversions”? Inverted perception, inverted consciousness, inverted view is thus, “In impermanence there is permanence”; inverted perception, inverted consciousness, inverted view is thus, “In pain there is pleasure”; inverted perception, inverted consciousness, inverted view is thus, “In absence of soul there is a soul”; inverted perception, inverted consciousness, inverted view is thus, “In absence of beauty there is beauty”. These are four inversions. (8)
Tattha katame cha upekkhupavicārā? Cakkhunā rūpaṁ disvā upekkhāṭṭhāniyaṁ rūpaṁ upavicarati, sotena saddaṁ sutvā …pe… ghānena gandhaṁ ghāyitvā …pe… jivhāya rasaṁ sāyitvā …pe… kāyena phoṭṭhabbaṁ phusitvā …pe… manasā dhammaṁ viññāya upekkhāṭṭhāniyaṁ dhammaṁ upavicarati— ime cha upekkhupavicārā.
Therein what are “four (types of) ignoble speech”? Having not seen he says he has seen; having not heard he says he has heard; having not sensed otherwise he says he has sensed otherwise; | having not known he says he knows. These are four (types of) ignoble speech. (9)
Tattha katamāni cha gehasitāni somanassāni? Manāpiyesu rūpesu gehasitaṁ cetasikaṁ sātaṁ cetasikaṁ sukhaṁ cetosamphassajaṁ sātaṁ sukhaṁ vedayitaṁ cetosamphassajā sātā sukhā vedanā, manāpiyesu saddesu …pe… manāpiyesu gandhesu …pe… manāpiyesu rasesu …pe… manāpiyesu phoṭṭhabbesu …pe… manāpiyesu dhammesu gehasitaṁ cetasikaṁ sātaṁ cetasikaṁ sukhaṁ cetosamphassajaṁ sātaṁ sukhaṁ vedayitaṁ cetosamphassajā sātā sukhā vedanā— imāni cha gehasitāni somanassāni.
Therein what are “another four (types of) ignoble speech”? Having seen he says he has not seen; having heard he says he has not heard; having sensed otherwise he says he has not sensed otherwise; having known he says he does not know. These are four (types of) ignoble speech. (10)
Tattha katamāni cha gehasitāni domanassāni? Amanāpiyesu rūpesu gehasitaṁ cetasikaṁ asātaṁ cetasikaṁ dukkhaṁ cetosamphassajaṁ asātaṁ dukkhaṁ vedayitaṁ cetosamphassajā asātā dukkhā vedanā, amanāpiyesu saddesu …pe… amanāpiyesu gandhesu …pe… amanāpiyesu rasesu …pe… amanāpiyesu phoṭṭhabbesu …pe… amanāpiyesu dhammesu gehasitaṁ cetasikaṁ asātaṁ cetasikaṁ dukkhaṁ cetosamphassajaṁ asātaṁ dukkhaṁ vedayitaṁ cetosamphassajā asātā dukkhā vedanā— imāni cha gehasitāni domanassāni.
Therein what are “four (types of) wrong action”? Killing beings, taking that which is not given, sexual misconduct, false speech. These are four (types of) wrong action. (11)
Tattha katamā cha gehasitā upekkhā? Upekkhāṭṭhāniyesu rūpesu gehasitaṁ cetasikaṁ neva sātaṁ nāsātaṁ cetosamphassajaṁ adukkhamasukhaṁ vedayitaṁ cetosamphassajā adukkhamasukhā vedanā, upekkhāṭṭhāniyesu saddesu …pe… upekkhāṭṭhāniyesu gandhesu …pe… upekkhāṭṭhāniyesu rasesu …pe… upekkhāṭṭhāniyesu phoṭṭhabbesu …pe… upekkhāṭṭhāniyesu dhammesu gehasitaṁ cetasikaṁ neva sātaṁ nāsātaṁ cetosamphassajaṁ adukkhamasukhaṁ vedayitaṁ cetosamphassajā adukkhamasukhā vedanā— imā cha gehasitā upekkhā.
Therein what are “another four (types of) wrong action”? False speech, slanderous speech, harsh speech, frivolous speech. These are four (types of) wrong action. (12)
Tattha katamā cha diṭṭhiyo? “Atthi me attā”ti vā assa saccato thetato diṭṭhi uppajjati, “natthi me attā”ti vā assa saccato thetato diṭṭhi uppajjati, “attanā vā attānaṁ sañjānāmī”ti vā assa saccato thetato diṭṭhi uppajjati, “attanā vā anattānaṁ sañjānāmī”ti vā assa saccato thetato diṭṭhi uppajjati, “anattanā vā attānaṁ sañjānāmī”ti vā assa saccato thetato diṭṭhi uppajjati; atha vā panassa evaṁdiṭṭhi hoti—“so me ayaṁ attā vado vedeyyo tatra tatra dīgharattaṁ kalyāṇapāpakānaṁ kammānaṁ vipākaṁ paccanubhoti. Na so jāto nāhosi, na so jāto na bhavissati, nicco dhuvo sassato avipariṇāmadhammo”ti vā panassa saccato thetato diṭṭhi uppajjati. Imā cha diṭṭhiyo.
Therein what are “four (types of) fear”? Fear of birth, fear of ageing, fear of decay, fear of death. These are four (types of) fear. (13)
Chakkaṁ.
Therein what are “another four (types of) fear”? Fear of kings, fear of thieves, fear of fire, fear of water. These are four (types of) fear. (14)
7. Sattakaniddesa
Tattha katame sattānusayā? Kāmarāgānusayo, paṭighānusayo, mānānusayo, diṭṭhānusayo, vicikicchānusayo, bhavarāgānusayo, avijjānusayo— ime satta anusayā.
 Therein what are “another four (types of) fear”? Fear of waves, fear of crocodiles, fear of whirlpools, fear of fierce fish. These are four (types of) fear. (15)
Tattha katamāni satta saṁyojanāni? Kāmarāgasaṁyojanaṁ, paṭighasaṁyojanaṁ, mānasaṁyojanaṁ, diṭṭhisaṁyojanaṁ, vicikicchāsaṁyojanaṁ, bhavarāgasaṁyojanaṁ, avijjāsaṁyojanaṁ— imāni satta saṁyojanāni.
 Therein what are “another four (types of) fear”? Fear of self-condemnation, fear of condemnation by others, fear of punishment, fear of woeful states. These are four (types of) fear. (16)
Tattha katamāni satta pariyuṭṭhānāni? Kāmarāgapariyuṭṭhānaṁ, paṭighapariyuṭṭhānaṁ, mānapariyuṭṭhānaṁ, diṭṭhipariyuṭṭhānaṁ, vicikicchāpariyuṭṭhānaṁ, bhavarāgapariyuṭṭhānaṁ, avijjāpariyuṭṭhānaṁ— imāni satta pariyuṭṭhānāni.
 Therein what are “four wrong views”? Wrong view arises firmly as truth thus, “Pleasure and pain are produced by the self”; wrong view arises firmly as truth thus, “Pleasure and pain are produced by another (cause)”; wrong view arises firmly as truth thus, “Pleasure and pain are produced by the self and are produced by another (cause)”; wrong view arises firmly as truth thus, “Pleasure and pain are not produced by the self, are not produced by another (cause) but arise without cause”. These are four wrong views. (17)
Tattha katame satta asaddhammā? Assaddho hoti, ahiriko hoti, anottappī hoti, appassuto hoti, kusīto hoti, muṭṭhassatī hoti, duppañño hoti— ime satta asaddhammā.
 (Here Ends) Fourfold (Exposition)
Tattha katamāni satta duccaritāni? Pāṇātipāto, adinnādānaṁ, kāmesumicchācāro, musāvādo, pisuṇā vācā, pharusā vācā, samphappalāpo— imāni satta duccaritāni.
 5. Fivefold Exposition
Therein what are “five fetters belonging to low (existence)”? Individuality view, doubt, adherence to (wrong) habits | and practices, wish for sense pleasure, illwill. These are five fetters belonging to low (existence). (1)
Tattha katame satta mānā? Māno, atimāno, mānātimāno, omāno, adhimāno, asmimāno, micchāmāno— ime satta mānā.
Therein what are “five fetters belonging to high (existence)”? Lust for form, lust for the formless, conceit, distraction, ignorance. These are five fetters belonging to high (existence). (2)
Tattha katamā satta diṭṭhiyo? Idhekacco samaṇo vā brāhmaṇo vā evaṁvādī hoti evaṁdiṭṭhī— “yato kho, bho, ayaṁ attā rūpī cātumahābhūtiko mātāpettikasambhavo kāyassa bhedā ucchijjati vinassati na hoti paraṁ maraṇā, ettāvatā kho bho, ayaṁ attā sammā samucchinno hotī”ti. Ittheke sato sattassa ucchedaṁ vināsaṁ vibhavaṁ paññapenti.
Therein what are “five (types of) meanness”? Meanness (concerning) dwelling, meanness (concerning) family, meanness (concerning) gain, meanness (concerning) reputation, meanness (concerning) the Doctrine. These are five (types of) meanness. (3)
Tamañño evamāha— “atthi kho, bho, eso attā yaṁ tvaṁ vadesi. ‘Neso natthī’ti vadāmi. No ca kho, bho, ayaṁ attā ettāvatā sammā samucchinno hoti. Atthi kho bho añño attā dibbo rūpī kāmāvacaro kabaḷīkārabhakkho. Taṁ tvaṁ na jānāsi na passasi. Tamahaṁ jānāmi passāmi. So kho, bho, attā yato kāyassa bhedā ucchijjati vinassati na hoti paraṁ maraṇā, ettāvatā kho, bho, ayaṁ attā sammāsamucchinno hotī”ti. Ittheke bho sattassa ucchedaṁ vināsaṁ vibhavaṁ paññapenti.
Therein what are “five adhesions”? The adhesion of lust, the adhesion of hatred, the adhesion of dullness, the adhesion of conceit, the adhesion of wrong view. These are five adhesions. (4)
Tamañño evamāha— “atthi kho, bho, eso attā yaṁ tvaṁ vadesi. ‘Neso natthī’ti vadāmi. No ca kho, bho, ayaṁ attā ettāvatā sammā samucchinno hoti. Atthi kho, bho, añño attā dibbo rūpī manomayo sabbaṅgapaccaṅgī ahīnindriyo. Taṁ tvaṁ na jānāsi na passasi. Tamahaṁ jānāmi passāmi. So kho, bho, attā yato kāyassa bhedā ucchijjati vinassati na hoti paraṁ maraṇā, ettāvatā kho, bho, ayaṁ attā sammā samucchinno hotī”ti. Ittheke sato sattassa ucchedaṁ vināsaṁ vibhavaṁ paññapenti.
Therein what are “five arrows”? The arrow of lust, the arrow of hatred, the arrow of dullness, the arrow of conceit, the arrow of wrong view. These are five arrows. (5)
Tamañño evamāha— “atthi kho, bho, eso attā yaṁ tvaṁ vadesi. ‘Neso natthī’ti vadāmi. No ca kho, bho, ayaṁ attā ettāvatā sammā samucchinno hoti. Atthi kho, bho, añño attā sabbaso rūpasaññānaṁ samatikkamā paṭighasaññānaṁ atthaṅgamā nānattasaññānaṁ amanasikārā ananto ākāsoti ākāsānañcāyatanūpago. Taṁ tvaṁ na jānāsi na passasi. Tamahaṁ jānāmi passāmi. So kho, bho, attā yato kāyassa bhedā ucchijjati vinassati na hoti paraṁ maraṇā, ettāvatā kho, bho, ayaṁ attā sammā samucchinno hotī”ti. Ittheke sato sattassa ucchedaṁ vināsaṁ vibhavaṁ paññapenti.
Therein what are “five mental spikes”? One is puzzled, doubts, is indeterminate, is not clear about the Teacher; one is puzzled, doubts, is indeterminate, is not clear about the Teaching; one is puzzled, doubts, is indeterminate, is not clear about the Order; one is puzzled, doubts, is indeterminate, is not clear about the precepts; one offends, displeases, mentally afflicts, becomes a spike to fellow disciples. These are five mental spikes. (6)
Tamañño evamāha— “atthi kho, bho, eso attā yaṁ tvaṁ vadesi. ‘Neso natthī’ti vadāmi. No ca kho, bho, ayaṁ attā ettāvatā sammā samucchinno hoti. Atthi kho, bho, añño attā sabbaso ākāsānañcāyatanaṁ samatikkamma anantaṁ viññāṇanti viññāṇañcāyatanūpago. Taṁ tvaṁ na jānāsi na passasi. Tamahaṁ jānāmi passāmi. So kho, bho, attā yato kāyassa bhedā ucchijjati vinassati na hoti paraṁ maraṇā, ettāvatā kho, bho, ayaṁ attā sammā samucchinno hotī”ti. Ittheke sato sattassa ucchedaṁ vināsaṁ vibhavaṁ paññapenti.
Therein what are “five (types of) mental bondage”? One is not without lust, not without wish, not without love, not without thirst, not without fever, not without craving for sense pleasure; one is not without lust for the body; one is not without lust for the form (of others). Having eaten as much as fills the stomach one dwells indulging in the pleasure of bed, in the pleasure of lolling, in the pleasure of sleep. One practises the religious life praying for some deva existence thus, “May I by this habit or by this practice or by this austerity or by this religious life become a (high) deva or other kind of deva”. These are five (types of) mental bondage. (7)
Tamañño evamāha— “atthi kho, bho, eso attā yaṁ tvaṁ vadesi. ‘Neso natthī’ti vadāmi. No ca kho, bho, ayaṁ attā ettāvatā sammā samucchinno hoti. Atthi kho, bho, añño attā sabbaso viññāṇañcāyatanaṁ samatikkamma natthi kiñcīti ākiñcaññāyatanūpago. Taṁ tvaṁ na jānāsi na passasi. Tamahaṁ jānāmi passāmi. So kho, bho, attā yato kāyassa bhedā ucchijjati vinassati na hoti paraṁ maraṇā, ettāvatā kho, bho, ayaṁ attā sammā samucchinno hotī”ti. Ittheke sato sattassa ucchedaṁ vināsaṁ vibhavaṁ paññapenti.
Therein what are “five hindrances”? The hindrance of wish for sense pleasure, the hindrance of illwill, the hindrance of sloth and torpor, the hindrance of distraction and remorse, the hindrance of doubt. These are five hindrances. (8)
Tamañño evamāha— “atthi kho pana eso attā yaṁ tvaṁ vadesi. ‘Neso natthī’ti vadāmi. No ca kho, bho, ayaṁ attā ettāvatā sammā samucchinno hoti. Atthi kho, bho, añño attā sabbaso ākiñcaññāyatanaṁ samatikkamma nevasaññānāsaññāyatanūpago. Taṁ tvaṁ na jānāsi na passasi. Tamahaṁ jānāmi passāmi. So kho, bho, attā yato kāyassa bhedā ucchijjati vinassati na hoti paraṁ maraṇā, ettāvatā kho, bho, ayaṁ attā sammā samucchinno hotī”ti. Ittheke sato sattassa ucchedaṁ vināsaṁ vibhavaṁ paññapenti. Imā satta diṭṭhiyo.
Therein what are “five immediate resultant actions”? A mother is deprived of life, a father is deprived of life, an arahant is deprived of life, with wicked consciousness the blood of the | Tathāgata is extravasated, the Order is divided. These are five immediate resultant actions. (9)
Sattakaṁ.
Therein what are “five wrong views”? This some people declare thus, “The soul has perception and is not deceased after death”; this some people declare thus, “The soul has no perception and is not deceased after death”; this some people declare thus, “The soul neither has nor has not perception and is not deceased after death”; (some) make known the annihilation, the destruction, the non-becoming of the existing being (after death) or some people declare Nibbāna in the present existence. These are five wrong views. (10)
8. Aṭṭhakaniddesa
Tattha katamāni aṭṭha kilesavatthūni? Lobho, doso, moho, māno, diṭṭhi, vicikicchā, thinaṁ, uddhaccaṁ— imāni aṭṭha kilesavatthūni.
 Therein what are “five hostile actions”? Killing beings, taking that which is not given, sexual misconduct, false speech, (taking) intoxicating beers, wines and spirits causing heedlessness. These are five hostile actions. (11)
Tattha katamāni aṭṭha kusītavatthūni?
 Therein what are “five misfortunes”? Misfortune through relatives, misfortune through wealth, misfortune through disease, misfortune through (corrupted) morality, misfortune through wrong view. These are five misfortunes. (12)
Idha bhikkhunā kammaṁ kātabbaṁ hoti. Tassa evaṁ hoti— “kammaṁ kho me kātabbaṁ bhavissati. Kammaṁ kho pana me karontassa kāyo kilamissati. Handāhaṁ nipajjāmī”ti. So nipajjati; na vīriyaṁ ārabhati appattassa pattiyā, anadhigatassa adhigamāya, asacchikatassa sacchikiriyāya. Idaṁ paṭhamaṁ kusītavatthu.
 Therein what are “the five disadvantages of impatience”? One is not dear, not pleasant to many people; one is the enemy of many and has many faults; one dies confused; at the breaking up of the body after death one is reborn in the woeful, unhappy, ruinous state of hell. These are the five disadvantages of impatience. (13)
Puna caparaṁ bhikkhunā kammaṁ kataṁ hoti. Tassa evaṁ hoti— “ahaṁ kho kammaṁ akāsiṁ. Kammaṁ kho pana me karontassa kāyo kilanto. Handāhaṁ nipajjāmī”ti. So nipajjati; na vīriyaṁ ārabhati appattassa pattiyā, anadhigatassa adhigamāya, asacchikatassa sacchikiriyāya. Idaṁ dutiyaṁ kusītavatthu.
 Therein what are “five fears”? Fear (concerning) livelihood, fear of disapproval, fear (that is) timidity in assemblies, fear of death, fear of unhappy (rebirth). These are five fears. (14)
Puna caparaṁ bhikkhunā maggo gantabbo hoti. Tassa evaṁ hoti— “maggo kho me gantabbo bhavissati. Maggaṁ kho pana me gacchantassa kāyo kilamissati. Handāhaṁ nipajjāmī”ti. So nipajjati; na vīriyaṁ ārabhati appattassa pattiyā, anadhigatassa adhigamāya, asacchikatassa sacchikiriyāya. Idaṁ tatiyaṁ kusītavatthu.
 Therein what are “five theories of Nibbāna in the present existence”? Herein a certain one, recluse or Brahmin, says thus, views thus, “Because, friend, this soul affected by, possessed of the five strands of sense pleasure, revels; therefore, friend, this soul attains the highest Nibbāna in the present existence”; thus some make known the highest Nibbāna of the existing being in the present existence.
Puna caparaṁ bhikkhunā maggo gato hoti. Tassa evaṁ hoti— “ahaṁ kho maggaṁ agamāsiṁ. Maggaṁ kho pana me gacchantassa kāyo kilanto. Handāhaṁ nipajjāmī”ti. So nipajjati; na vīriyaṁ ārabhati appattassa pattiyā, anadhigatassa adhigamāya, asacchikatassa sacchikiriyāya. Idaṁ catutthaṁ kusītavatthu.
 Another said to that (person) thus, “Friend, this soul indeed exists, you say such, I do not say it does not exist. Indeed, friend, this soul even by this much does not attain highest Nibbāna in the | present existence, why is that? Friend, sense pleasures are indeed impermanent, suffering, subject to change; in them different states of change arise, (also) sorrow, lamentation, pain (physical), mental pain, despair. Because, friend, this soul, aloof from sense pleasures,* attains and dwells in the first jhāna, therefore, friend, this soul indeed attains highest Nibbāna in the present existence”; thus some make known the highest Nibbāna of the existing being in the present existence.
Puna caparaṁ bhikkhu gāmaṁ vā nigamaṁ vā piṇḍāya caranto na labhati lūkhassa vā paṇītassa vā bhojanassa yāvadatthaṁ pāripūriṁ. Tassa evaṁ hoti— “ahaṁ kho gāmaṁ vā nigamaṁ vā piṇḍāya caranto nālatthaṁ lūkhassa vā paṇītassa vā bhojanassa yāvadatthaṁ pāripūriṁ. Tassa me kāyo kilanto akammañño. Handāhaṁ nipajjāmī”ti. So nipajjati; na vīriyaṁ ārabhati appattassa pattiyā, anadhigatassa adhigamāya, asacchikatassa sacchikiriyāya. Idaṁ pañcamaṁ kusītavatthu.
 * See paragraph 205.
Puna caparaṁ bhikkhu gāmaṁ vā nigamaṁ vā piṇḍāya caranto labhati lūkhassa vā paṇītassa vā bhojanassa yāvadatthaṁ pāripūriṁ. Tassa evaṁ hoti— “ahaṁ kho gāmaṁ vā nigamaṁ vā piṇḍāya caranto alatthaṁ lūkhassa vā paṇītassa vā bhojanassa yāvadatthaṁ pāripūriṁ. Tassa me kāyo kilanto akammañño māsācitaṁ maññe. Handāhaṁ nipajjāmī”ti. So nipajjati; na vīriyaṁ ārabhati appattassa pattiyā, anadhigatassa adhigamāya, asacchikatassa sacchikiriyāya. Idaṁ chaṭṭhaṁ kusītavatthu.
 Another said to that (person) thus, “Friend, this soul indeed exists, you say such, I do not say that it does not exist. Indeed, friend, this soul even by this much does not attain highest Nibbāna in the present existence, why is that? Therein that which is directed-thought and evaluation, by that much it seems to be gross. Because, friend, this soul, inhibiting directed-thought and evaluation,* attains and dwells in the second jhāna, therefore, friend, this soul indeed attains highest Nibbāna in the present existence”; thus some make known the highest Nibbāna of the existing being in the present existence.
Puna caparaṁ bhikkhuno uppanno hoti appamattako ābādho. Tassa evaṁ hoti— “uppanno kho me ayaṁ appamattako ābādho. Atthi kappo nipajjituṁ. Handāhaṁ nipajjāmī”ti. So nipajjati; na vīriyaṁ ārabhati appattassa pattiyā, anadhigatassa adhigamāya, asacchikatassa sacchikiriyāya. Idaṁ sattamaṁ kusītavatthu.
 * See paragraph 205.
Puna caparaṁ bhikkhu gilānā vuṭṭhito hoti aciravuṭṭhito gelaññā. Tassa evaṁ hoti— “ahaṁ kho gilānā vuṭṭhito aciravuṭṭhito gelaññā. Tassa me kāyo dubbalo akammañño. Handāhaṁ nipajjāmī”ti. So nipajjati; na vīriyaṁ ārabhati appattassa pattiyā, anadhigatassa adhigamāya, asacchikatassa sacchikiriyāya. Idaṁ aṭṭhamaṁ kusītavatthu. Imāni aṭṭha kusītavatthūni.
 Another said to that (person) thus, “Friend, this soul indeed exists, you say such, I do not say that it does not exist. Indeed, friend, this soul even by this much does not attain highest Nibbāna in the present existence, why is that? Therein that which is zestful elation of the mind, by that much it seems to be gross. Because, friend, this soul, desireless of zest,* attains and dwells in the third jhāna, therefore, friend, this soul indeed attains highest Nibbāna in the present existence”; thus some make known the highest Nibbāna of the existing being in the present existence.
Tattha katamesu aṭṭhasu lokadhammesu cittassa paṭighāto? Lābhe sārāgo, alābhe paṭivirodho, yase sārāgo, ayase paṭivirodho, pasaṁsāya sārāgo, nindāya paṭivirodho, sukhe sārāgo, dukkhe paṭivirodho— imesu aṭṭhasu lokadhammesu cittassa paṭighāto.
 * See paragraph 205.
Tattha katame aṭṭha anariyavohārā? Adiṭṭhe diṭṭhavāditā, assute sutavāditā, amute mutavāditā, aviññāte viññātavāditā, diṭṭhe adiṭṭhavāditā, sute assutavāditā, mute amutavāditā, viññāte aviññātavāditā— ime aṭṭha anariyavohārā.
 Another said to that (person) thus, “Friend, this soul indeed exists, you say such, I do not say that it does not exist. Indeed, friend, this soul even by this much does not attain highest Nibbāna in the present existence, why is that? Therein that which is pleasurable zest, mentally cognized, by that much it seems to be gross. Because, friend, this soul, by the abandoning of pleasure,* attains and dwells in the fourth jhāna, therefore, friend, this soul indeed attains highest Nibbāna in the present existence”; thus | some make known the highest Nibbāna of the existing being in the present existence. These are five theories of Nibbāna in the present existence. (15)
Tattha katame aṭṭha micchattā? Micchādiṭṭhi, micchāsaṅkappo, micchāvācā, micchākammanto, micchāājīvo, micchāvāyāmo, micchāsati, micchāsamādhi— ime aṭṭha micchattā.
 * See paragraph 205.
Tattha katame aṭṭha purisadosā? Idha bhikkhū bhikkhuṁ āpattiyā codenti. So bhikkhu bhikkhūhi āpattiyā codīyamāno “na sarāmi na sarāmī”ti assatiyāva nibbeṭheti. Ayaṁ paṭhamo purisadoso.
 (Here Ends) Fivefold (Exposition)
Puna caparaṁ bhikkhū bhikkhuṁ āpattiyā codenti. So bhikkhu bhikkhūhi āpattiyā codīyamāno codakaṁyeva paṭippharati— “kiṁ nu kho tuyhaṁ bālassa abyattassa bhaṇitena. Tvampi nāma maṁ bhaṇitabbaṁ maññasī”ti. Ayaṁ dutiyo purisadoso.
 6. Sixfold Exposition
Therein what are “six roots of contention”? Anger, smirching, envy, hypocrisy, evil wish, stubbornness. These are six roots of contention. (1)
Puna caparaṁ bhikkhū bhikkhuṁ āpattiyā codenti. So bhikkhu bhikkhūhi āpattiyā codīyamāno codakaṁyeva paccāropeti— “tvampi khosi itthannāmaṁ āpattiṁ āpanno. Tvaṁ tāva paṭhamaṁ paṭikarohī”ti. Ayaṁ tatiyo purisadoso.
Therein what are “six (types of) lusting wish”? States of lusting wish connected with sensuousness, (viz.,) lust, infatuation, infatuation of consciousness connected with sensuousness for pleasant visible (objects); for pleasant audible (objects).* For pleasant odorous (objects).* For pleasant sapid (objects).* For pleasant tangible (objects).* Lust, infatuation, infatuation of consciousness connected with sensuousness for pleasant ideational (objects). These are six (types of) lusting wish. (2)
Puna caparaṁ bhikkhū bhikkhuṁ āpattiyā codenti. So bhikkhu bhikkhūhi āpattiyā codīyamāno aññenāññaṁ paṭicarati, bahiddhā kathaṁ apanāmeti, kopañca dosañca appaccayañca pātukaroti. Ayaṁ catuttho purisadoso.
* Complete each in general form of final example.
Puna caparaṁ bhikkhū bhikkhuṁ āpattiyā codenti. So bhikkhu bhikkhūhi āpattiyā codīyamāno saṅghamajjhe bāhāvikkhepakaṁ bhaṇati. Ayaṁ pañcamo purisadoso.
Therein what are “six bases of enmity”? Vexation of consciousness, resentment, hostility, abruptness, absence of delight of consciousness for unpleasant visible (objects); for unpleasant audible (objects).* For unpleasant odorous (objects).* For unpleasant sapid (objects).* For unpleasant tangible (objects).* Vexation of consciousness, resentment, hostility, abruptness, absence of delight of consciousness for unpleasant ideational (objects). These are six bases of enmity. (3)
Puna caparaṁ bhikkhū bhikkhuṁ āpattiyā codenti. So bhikkhu bhikkhūhi āpattiyā codīyamāno “nevāhaṁ āpannomhi, na panāhaṁ anāpannomhī”ti tuṇhībhūto saṅghaṁ viheseti. Ayaṁ chaṭṭho purisadoso.
* Complete each in general form of final example.
Puna caparaṁ bhikkhū bhikkhuṁ āpattiyā codenti. So bhikkhu bhikkhūhi āpattiyā codīyamāno anādiyitvā saṅghaṁ, anādiyitvā codakaṁ, sāpattikova yenakāmaṁ pakkamati. Ayaṁ sattamo purisadoso.
Therein what are “six groupings of craving”? Craving for visible (objects), craving for audible (objects), craving for odorous (objects), craving for sapid (objects), craving for tangible (objects), craving for ideational (objects). These are six groupings of craving. (4)
Puna caparaṁ bhikkhū bhikkhuṁ āpattiyā codenti. So bhikkhu bhikkhūhi āpattiyā codīyamāno evamāha— “kiṁ nu kho tumhe āyasmanto atibāḷhaṁ mayi byāvaṭā. Idānāhaṁ sikkhaṁ paccakkhāya hīnāyāvattissāmī”ti. So sikkhaṁ paccakkhāya hīnāyāvattitvā evamāha— “idāni kho tumhe āyasmanto attamanā hothā”ti. Ayaṁ aṭṭhamo purisadoso. Ime aṭṭha purisadosā.
 Therein what are “six (types of) disrespect”? One dwells without respect, without deference for the Teacher; one dwells without respect, without deference for the Teaching; one dwells | without respect, without deference for the Order; one dwells without respect, without deference for the precepts; one dwells without respect, without deference for heedfulness; one dwells without respect, without deference for hospitality. These are six (types of) disrespect. (5)
Tattha katame aṭṭha asaññīvādā? “Rūpī attā hoti arogo paraṁ maraṇā”ti— asaññīti naṁ paññapenti; arūpī attā …pe… rūpī ca arūpī ca …pe… nevarūpīnārūpī …pe… “antavā attā hoti arogo paraṁ maraṇā”ti— asaññīti naṁ paññapenti; “anantavā attā hoti arogo paraṁ maraṇā”ti— asaññīti naṁ paññapenti; “antavā ca anantavā ca attā hoti arogo paraṁ maraṇā”ti— asaññīti naṁ paññapenti; “nevantavā nānantavā attā hoti arogo paraṁ maraṇā”ti— asaññīti naṁ paññapenti. Ime aṭṭha asaññīvādā.
 Therein what are “six retrogressive states”? Enjoying action, enjoying talk, enjoying sleep, enjoying company, enjoying mixing, enjoying obsessions. These are six retrogressive states. (6)
Tattha katame aṭṭha nevasaññīnāsaññīvādā? “Rūpī attā hoti arogo paraṁ maraṇā”ti— nevasaññīnāsaññīti naṁ paññapenti; “arūpī attā hoti arogo paraṁ maraṇā”ti— nevasaññīnāsaññīti naṁ paññapenti; “rūpī ca arūpī ca attā hoti arogo paraṁ maraṇā”ti— nevasaññīnāsaññīti naṁ paññapenti; “nevarūpīnārūpī attā hoti arogo paraṁ maraṇā”ti— nevasaññīnāsaññīti naṁ paññapenti; “antavā attā hoti arogo paraṁ maraṇā”ti— nevasaññīnāsaññīti naṁ paññapenti; “anantavā attā hoti arogo paraṁ maraṇā”ti— nevasaññīnāsaññīti naṁ paññapenti; “antavā ca anantavā ca attā hoti arogo paraṁ maraṇā”ti— nevasaññīnāsaññīti naṁ paññapenti; “nevantavā nānantavā attā hoti arogo paraṁ maraṇā”ti— nevasaññīnāsaññīti naṁ paññapenti. Ime aṭṭha nevasaññīnāsaññīvādā.
 Therein what are “another six retrogressive states”? Enjoying action, enjoying talk, enjoying sleep, enjoying company, contumacy, having evil friends. These are six retrogressive states. (7)
Aṭṭhakaṁ.
 Therein what are “six (types of) examining with mental pleasure”? Seeing a visible (object) with the eye one examines the visible (object) which is the cause of mental pleasure; hearing an audible (object) with the ear.* Smelling an odorous (object) with the nose.* Tasting a sapid (object) with the tongue.* Touching a tangible (object) with the body.* Cognizing an ideational (object) with the mind one examines the ideational (object) which is the cause of mental pleasure. These are six (types of) examining with mental pleasure. (8)
9. Navakaniddesa
 * Complete each in general form of final example.
Tattha katamāni nava āghātavatthūni? “Anatthaṁ me acarī”ti āghāto jāyati; “anatthaṁ me caratī”ti āghāto jāyati; “anatthaṁ me carissatī”ti āghāto jāyati; “piyassa me manāpassa anatthaṁ acari …pe… anatthaṁ carati …pe… anatthaṁ carissatī”ti āghāto jāyati; “appiyassa me amanāpassa atthaṁ acari …pe… atthaṁ carati …pe… atthaṁ carissatī”ti āghāto jāyati. Imāni nava āghātavatthūni.
Therein what are “six (types of) examining with mental pain”? Seeing a visible (object) with the eye one examines the visible (object) which is the cause of mental pain; hearing an audible (object) with the ear.* Smelling an odorous (object) with the nose.* Tasting a sapid (object) with the tongue.* Touching a tangible (object) with the body.* Cognizing an ideational (object) with the mind one examines the ideational (object) which is the cause of mental pain. These are six (types of) examining with mental pain. (9)
Tattha katamāni nava purisamalāni? Kodho, makkho, issā, macchariyaṁ, māyā, sāṭheyyaṁ, musāvādo, pāpicchatā, micchādiṭṭhi— imāni nava purisamalāni.
* Complete each in general form of final example.
Tattha katame navavidhā mānā? “Seyyassa seyyohamasmī”ti māno, “seyyassa sadisohamasmī”ti māno, “seyyassa hīnohamasmī”ti māno, “sadisassa seyyohamasmī”ti māno, “sadisassa sadisohamasmī”ti māno, “sadisassa hīnohamasmī”ti māno, “hīnassa seyyohamasmī”ti māno, “hīnassa sadisohamasmī”ti māno, “hīnassa hīnohamasmī”ti māno— ime navavidhā mānā.
Therein what are “six (types of) examining with indifference”? Seeing a visible (object) with the eye one examines the visible (object) which is the cause of indifference; hearing an audible (object) with the ear.* Smelling an odorous (object) with the nose.* Tasting a sapid (object) with the tongue.* Touching a tangible (object) with the body.* Cognizing an ideational | (object) with the mind one examines the ideational (object) which is the cause of indifference. These are six (types of) examining with indifference. (10)
Tattha katame nava taṇhāmūlakā dhammā? Taṇhaṁ paṭicca pariyesanā, pariyesanaṁ paṭicca lābho, lābhaṁ paṭicca vinicchayo, vinicchayaṁ paṭicca chandarāgo, chandarāgaṁ paṭicca ajjhosānaṁ, ajjhosānaṁ paṭicca pariggaho, pariggahaṁ paṭicca macchariyaṁ, macchariyaṁ paṭicca ārakkho, ārakkhādhikaraṇaṁ daṇḍādānasatthādānakalahaviggahavivādatuvaṁtuvaṁpesuññamusāvādā aneke pāpakā akusalā dhammā sambhavanti— ime nava taṇhāmūlakā dhammā.
* Complete each in general form of final example.
Tattha katamāni nava iñjitāni? “Asmī”ti iñjitametaṁ, “ahamasmī”ti iñjitametaṁ, “ayamahamasmī”ti iñjitametaṁ “bhavissan”ti iñjitametaṁ, “rūpī bhavissan”ti iñjitametaṁ, “arūpī bhavissan”ti iñjitametaṁ, “saññī bhavissan”ti iñjitametaṁ, “asaññī bhavissan”ti iñjitametaṁ, “nevasaññīnāsaññī bhavissan”ti iñjitametaṁ— imāni nava iñjitāni.
Therein what are “six (types of) mental pleasure connected with sensuousness”? Mental ease, mental pleasure, easeful pleasant experience born of mental contact, easeful pleasant feeling born of mental contact connected with sensuousness for pleasant visible (objects); for pleasant audible (objects).* For pleasant odorous (objects).* For pleasant sapid (objects).* For pleasant tangible (objects).* Mental ease, mental pleasure, easeful pleasant experience born of mental contact, easeful pleasant feeling born of mental contact connected with sensuousness for pleasant ideational (objects). These are six (types of) mental pleasure connected with sensuousness. (11)
Tattha katamāni nava maññitāni …pe… nava phanditāni …pe… nava papañcitāni …pe… nava saṅkhatāni? “Asmī”ti saṅkhatametaṁ, “ahamasmī”ti saṅkhatametaṁ, “ayamahamasmī”ti saṅkhatametaṁ, “bhavissan”ti saṅkhatametaṁ, “rūpī bhavissan”ti saṅkhatametaṁ, “arūpī bhavissan”ti saṅkhatametaṁ, “saññī bhavissan”ti saṅkhatametaṁ, “asaññī bhavissan”ti saṅkhatametaṁ, “nevasaññīnāsaññī bhavissan”ti saṅkhatametaṁ— imāni nava saṅkhatāni. –9
* Complete each in general form of final example.
Navakaṁ.
Therein what are “six (types of) mental pain connected with sensuousness”? Mental uneasiness, mental pain, uneasy painful experience born of mental contact, uneasy painful feeling born of mental contact connected with sensuousness for unpleasant visible (objects); for unpleasant audible (objects).* For unpleasant odorous (objects).* For unpleasant sapid (objects).* For unpleasant tangible (objects).* Mental uneasiness, mental pain, uneasy painful experience born of mental contact, uneasy painful feeling born of mental contact connected with sensuousness for unpleasant ideational (objects). These are six (types of) mental pain connected with sensuousness. (12)
10. Dasakaniddesa
Tattha katamāni dasa kilesavatthūni? Lobho, doso, moho, māno, diṭṭhi, vicikicchā, thinaṁ, uddhaccaṁ, ahirikaṁ, anottappaṁ— imāni dasa kilesavatthūni.
 * Complete each in general form of final example.
Tattha katamāni dasa āghātavatthūni? “Anatthaṁ me acarī”ti āghāto jāyati, “anatthaṁ me caratī”ti āghāto jāyati, “anatthaṁ me carissatī”ti āghāto jāyati, “piyassa me manāpassa anatthaṁ acari …pe… anatthaṁ carati …pe… anatthaṁ carissatī”ti āghāto jāyati, “appiyassa me amanāpassa atthaṁ acari …pe… atthaṁ carati …pe… atthaṁ carissatī”ti āghāto jāyati, aṭṭhāne vā pana āghāto jāyati— imāni dasa āghātavatthūni.
 Therein what are “six (types of) indifference connected with sensuousness”? Neither mental ease nor uneasiness, neither-painful-nor-pleasant experience born of mental contact, neither-painful-nor-pleasant feeling born of mental contact connected with sensuousness for visible (objects) which are the causes of indifference; for audible (objects) which are the causes of indifference.* For odorous (objects) which are the causes of indifference.* For sapid (objects) which are the causes of indifference.* For tangible (objects) which are the causes of indifference.* Neither mental | ease nor uneasiness, neither-painful-nor-pleasant experience born of mental contact, neither-painful-nor-pleasant feeling born of mental contact connected with sensuousness for ideational (objects) which are the causes of indifference. These are six (types of) indifference connected with sensuousness. (13)
Tattha katame dasa akusalakammapathā? Pāṇātipāto, adinnādānaṁ, kāmesumicchācāro, musāvādo, pisuṇā vācā, pharusā vācā, samphappalāpo, abhijjhā, byāpādo, micchādiṭṭhi— ime dasa akusalakammapathā.
 * Complete each in general form of final example.
Tattha katamāni dasa saṁyojanāni? Kāmarāgasaṁyojanaṁ, paṭighasaṁyojanaṁ, mānasaṁyojanaṁ, diṭṭhisaṁyojanaṁ, vicikicchāsaṁyojanaṁ, sīlabbataparāmāsasaṁyojanaṁ, bhavarāgasaṁyojanaṁ, issāsaṁyojanaṁ, macchariyasaṁyojanaṁ, avijjāsaṁyojanaṁ— imāni dasa saṁyojanāni.
 Therein what are “six wrong views”? Wrong view arises in him firmly as truth thus, “There is a soul in me”; or wrong view arises in him firmly as truth thus, “There is no soul in me”; or wrong view arises in him firmly as truth thus, “I, the soul, recognize a soul”; or wrong view arises in him firmly as truth thus, “I, the soul, recognize no soul”; or wrong view arises in him firmly as truth thus, “I, without a soul, recognize a soul”; or, indeed, wrong view is in him thus, “This soul in me speaks and feels; for a long time in this and that (existence) it experiences the resultant of good and bad actions; this (soul) is not born and never was; this (soul) is not born and never will be; this (soul) is permanent, durable, eternal, not subject to change”; thus wrong view arises in him firmly as truth. These are six wrong views. (14)
(Here Ends) Sixfold (Exposition)
Tattha katame dasa micchattā? Micchādiṭṭhi, micchāsaṅkappo, micchāvācā, micchākammanto, micchāājīvo, micchāvāyāmo, micchāsati, micchāsamādhi, micchāñāṇaṁ, micchāvimutti— ime dasa micchattā.
7. Sevenfold Exposition
Tattha katamā dasavatthukā micchādiṭṭhi? “Natthi dinnaṁ, natthi yiṭṭhaṁ, natthi hutaṁ, natthi sukatadukkaṭānaṁ kammānaṁ phalaṁ vipāko, natthi ayaṁ loko, natthi paro loko, natthi mātā, natthi pitā, natthi sattā opapātikā, natthi loke samaṇabrāhmaṇā sammaggatā sammā paṭipannā ye imañca lokaṁ parañca lokaṁ sayaṁ abhiññā sacchikatvā pavedentī”ti— ayaṁ dasavatthukā micchādiṭṭhi.
 Therein what are “seven latent tendencies”? The latent tendency of lust for sense pleasure, the latent tendency of repulsion, the latent tendency of conceit, the latent tendency of wrong view, the latent tendency of doubt, the latent tendency of lust for becoming, the latent tendency of ignorance. These are seven latent tendencies. (1)
Tattha katamā dasavatthukā antaggāhikā diṭṭhi? Sassato lokoti vā, asassato lokoti vā, antavā lokoti vā, anantavā lokoti vā, taṁ jīvaṁ taṁ sarīranti vā, aññaṁ jīvaṁ aññaṁ sarīranti vā, hoti tathāgato paraṁ maraṇāti vā, na hoti tathāgato paraṁ maraṇāti vā, hoti ca na ca hoti tathāgato paraṁ maraṇāti vā, neva hoti na na hoti tathāgato paraṁ maraṇāti vā— ayaṁ dasavatthukā antaggāhikā diṭṭhi.
 Therein what are “seven fetters”? The fetter of lust for sense pleasure, the fetter of repulsion, the fetter of conceit, the fetter of wrong view, the fetter of doubt, the fetter of lust for becoming, the fetter of ignorance. These are seven fetters. (2)
Dasakaṁ.
 Therein what are “seven evolvements”? The evolvement of lust for sense pleasure, the evolvement of repulsion, the evolvement of conceit, the evolvement of wrong view, the evolvement of doubt, the evolvement of lust for becoming, the evolvement of ignorance. These are seven evolvements. (3)
11. Taṇhāvicaritaniddesa
 Therein what are “seven vitiated states”? One is without confidence; one is without sense of shame; one is without fear of blame; one is without learning; one is lazy; one is unmindful; one has no wisdom. These are seven vitiated states. (4)
Tattha katamāni aṭṭhārasa taṇhāvicaritāni ajjhattikassa upādāya? Asmīti hoti, itthasmīti hoti, evasmīti hoti, aññathāsmīti hoti, bhavissanti hoti, itthaṁ bhavissanti hoti, evaṁ bhavissanti hoti, aññathā bhavissanti hoti, asasmīti hoti, sātasmīti hoti, siyanti hoti, itthaṁ siyanti hoti, evaṁ siyanti hoti, aññathā siyanti hoti, apāhaṁ siyanti hoti, apāhaṁ itthaṁ siyanti hoti, apāhaṁ evaṁ siyanti hoti, apāhaṁ aññathā siyanti hoti.
Therein what are “seven wrong actions”? Killing beings, taking that which is not given, sexual misconduct, false speech, slanderous speech, harsh speech, frivolous speech. These are seven wrong actions. (5)
Kathañca asmīti hoti? Kañci dhammaṁ anavakāriṁ karitvā rūpaṁ …pe… vedanaṁ …pe… saññaṁ …pe… saṅkhāre …pe… viññāṇaṁ asmīti chandaṁ paṭilabhati, asmīti mānaṁ paṭilabhati, asmīti diṭṭhiṁ paṭilabhati. Tasmiṁ sati imāni papañcitāni honti— itthasmīti vā evasmīti vā aññathāsmīti vā.
Therein what are “seven (types of) conceit”? Conceit, excessive conceit, inordinate conceit, self-disrespect conceit, over-estimating conceit, self-conceit, false conceit. These are seven (types of) conceit. (6)
Kathañca itthasmīti hoti? Khattiyosmīti vā, brāhmaṇosmīti vā, vessosmīti vā, suddosmīti vā, gahaṭṭhosmīti vā, pabbajitosmīti vā, devosmīti vā, manussosmīti vā, rūpīsmīti vā, arūpīsmīti vā, saññīsmīti vā, asaññīsmīti vā, nevasaññīnāsaññīsmīti vā— evaṁ itthasmīti hoti.
Therein what are “seven wrong views”? Herein a certain one, recluse or Brahmin, says thus, views thus, “Because, friend, this soul has form, is connected with the four great essentials, is produced from the ovum and semen of mother and father, at the breaking up of the body is annihilated, is destroyed, does not exist after death; therefore, friend, this soul is indeed annihilated completely”; thus some make known the annihilation, destruction, non-becoming of the existing being. (7) (1)
Kathañca evasmīti hoti? Parapuggalaṁ upanidhāya yathā so khattiyo tathāhaṁ khattiyosmīti vā, yathā so brāhmaṇo tathāhaṁ brāhmaṇosmīti vā, yathā so vesso tathāhaṁ vessosmīti vā yathā so suddo tathāhaṁ suddosmīti vā, yathā so gahaṭṭho tathāhaṁ gahaṭṭhosmīti vā, yathā so pabbajito tathāhaṁ pabbajitosmīti vā, yathā so devo tathāhaṁ devosmīti vā, yathā so manusso tathāhaṁ manussosmīti vā, yathā so rūpī tathāhaṁ rūpīsmīti vā, yathā so arūpī tathāhaṁ arūpīsmīti vā, yathā so saññī tathāhaṁ saññīsmīti vā, yathā so asaññī tathāhaṁ asaññīsmīti vā, yathā so nevasaññīnāsaññī tathāhaṁ nevasaññīnāsaññīsmīti vā— evaṁ evasmīti hoti.
Another said to that (person) thus, “Friend, this soul indeed exists, you say such, I do not say that it does not exist. Indeed, friend, this soul even by this much is not annihilated completely. Indeed, friend, there is another soul pertaining to devas which has form, is characteristic of the plane of desire, eats the nutrient factor (of food); this you do not know, do not see; this I know, I see; because, friend, that soul at the breaking up of the body is annihilated, is destroyed, does not exist after death; therefore, friend, this soul is indeed annihilated completely”; thus some make known the annihilation, destruction, non-becoming of the existing being. (7) (2)
Kathañca aññathāsmīti hoti? Parapuggalaṁ upanidhāya yathā so khattiyo nāhaṁ tathā khattiyosmīti vā yathā so brāhmaṇo nāhaṁ tathā brāhmaṇosmīti vā, yathā so vesso nāhaṁ tathā vessosmīti vā, yathā so suddo nāhaṁ tathā suddosmīti vā, yathā so gahaṭṭho nāhaṁ tathā gahaṭṭhosmīti vā, yathā so pabbajito nāhaṁ tathā pabbajitosmīti vā, yathā so devo nāhaṁ tathā devosmīti vā, yathā so manusso nāhaṁ tathā manussosmīti vā, yathā so rūpī nāhaṁ tathā rūpīsmīti vā, yathā so arūpī nāhaṁ tathā arūpīsmīti vā, yathā so saññī nāhaṁ tathā saññīsmīti vā, yathā so asaññī nāhaṁ tathā asaññīsmīti vā, yathā so nevasaññīnāsaññī nāhaṁ tathā nevasaññīnāsaññīsmīti vā— evaṁ aññathāsmīti hoti.
Another said to that (person) thus, “Friend, this soul indeed exists, you say such, I do not say that it does not exist. Indeed, friend, this soul even by this much is not annihilated completely. Indeed, friend, there is another soul pertaining to devas which has form, is mind made having all limbs great and small, having no lack of controlling faculties; this you do not know, do not see; this I know, I see; because, friend, that soul at the breaking up of the body is annihilated is destroyed, does not exist after death; therefore, friend, | this soul is indeed annihilated completely”; thus some make known the annihilation, destruction, non-becoming of the existing being. (7) (3)
Kathañca bhavissanti hoti? Kañci dhammaṁ anavakāriṁ karitvā rūpaṁ …pe… vedanaṁ …pe… saññaṁ …pe… saṅkhāre …pe… viññāṇaṁ bhavissanti chandaṁ paṭilabhati, bhavissanti mānaṁ paṭilabhati, bhavissanti diṭṭhiṁ paṭilabhati. Tasmiṁ sati imāni papañcitāni honti— itthaṁ bhavissanti vā, evaṁ bhavissanti vā, aññathā bhavissanti vā.
Another said to that (person) thus, “Friend, this soul indeed exists, you say such, I do not say that it does not exist. Indeed, friend, this soul even by this much is not annihilated completely. Indeed, friend, there is another soul which, having wholly passed the perceptions of form by terminating perceptions of (sense) impingement, by not attending to diversity of perceptions, (concentrating) thus, `Infinite is space', reaches the state of infinity of space; this you do not know, do not see; this I know, I see; because, friend, that soul at the breaking up of the body is annihilated, is destroyed, does not exist after death; therefore, friend, this soul is indeed annihilated completely”; thus some make known the annihilation, destruction, non-becoming of the existing being. (7) (4)
Kathañca itthaṁ bhavissanti hoti? Khattiyo bhavissanti vā, brāhmaṇo bhavissanti vā, vesso bhavissanti vā, suddo bhavissanti vā, gahaṭṭho bhavissanti vā, pabbajito bhavissanti vā, devo bhavissanti vā, manusso bhavissanti vā, rūpī bhavissanti vā, arūpī bhavissanti vā, saññī bhavissanti vā, asaññī bhavissanti vā, nevasaññīnāsaññī bhavissanti vā— evaṁ itthaṁ bhavissanti hoti.
Another said to that (person) thus, “Friend, this soul indeed exists, you say such, I do not say that it does not exist. Indeed, friend, this soul even by this much is not annihilated completely. Indeed, friend, there is another soul which, having wholly passed the state of infinity of space (concentrating) thus, `Infinite is consciousness', reaches the state of infinity of consciousness; this you do not know, do not see; this I know, I see; because, friend, that soul at the breaking up of the body is annihilated, is destroyed, does not exist after death; therefore, friend, this soul is indeed annihilated completely”; thus some make known the annihilation, destruction, non-becoming of the existing being. (7) (5)
Kathañca evaṁ bhavissanti hoti? Parapuggalaṁ upanidhāya yathā so khattiyo tathāhaṁ khattiyo bhavissanti vā, yathā so brāhmaṇo tathāhaṁ brāhmaṇo bhavissanti vā …pe… yathā so nevasaññīnāsaññī tathāhaṁ nevasaññīnāsaññī bhavissanti vā— evaṁ bhavissanti hoti.
Another said to that (person) thus, “Friend, this soul indeed exists, you say such, I do not say that it does not exist. Indeed, friend, this soul even by this much is not annihilated completely. Indeed, friend, there is another soul which, having wholly passed the state of infinity of consciousness (concentrating) thus, `There is nothing whatever', reaches the state of nothingness; this you do not know, do not see; this I know, I see; because, friend, that soul at the breaking up of the body is annihilated, is destroyed, does not exist after death; therefore, friend, this soul is indeed annihilated completely”; thus some make known the annihilation, destruction, non-becoming of the existing being. (7) (6)
Kathañca aññathā bhavissanti hoti? Parapuggalaṁ upanidhāya yathā so khattiyo nāhaṁ tathā khattiyo bhavissanti vā, yathā so brāhmaṇo nāhaṁ tathā brāhmaṇo bhavissanti vā …pe… yathā so nevasaññīnāsaññī nāhaṁ tathā nevasaññīnāsaññī bhavissanti vā— evaṁ aññathā bhavissanti hoti.
Another said to that (person) thus, “This soul indeed exists, you say such, I do not say that it does not exist. Indeed, friend, this | soul even by this much is not annihilated completely. Indeed, friend, there is another soul which, having wholly passed the state of nothingness reaches the state that is neither perception nor non-perception; this you do not know, do not see; this I know, I see; because, friend, that soul at the breaking up of the body is annihilated, is destroyed, does not exist after death; therefore, friend, this soul is indeed annihilated completely”; thus some make known the annihilation, destruction, non-becoming of the existing being. These are seven wrong views. (7) (7)
Kathañca asasmīti hoti? Kañci dhammaṁ anavakāriṁ karitvā rūpaṁ …pe… vedanaṁ … saññaṁ … saṅkhāre … viññāṇaṁ niccosmi dhuvosmi sassatosmi avipariṇāmadhammosmīti— evaṁ asasmīti hoti.
(Here Ends) Sevenfold (Exposition)
Kathañca sātasmīti hoti? Kañci dhammaṁ anavakāriṁ karitvā rūpaṁ …pe… vedanaṁ … saññaṁ … saṅkhāre … viññāṇaṁ ucchijjissāmi vinassissāmi na bhavissāmīti— evaṁ sātasmīti hoti.
8. Eightfold Exposition
Kathañca siyanti hoti? Kañci dhammaṁ anavakāriṁ karitvā rūpaṁ …pe… vedanaṁ … saññaṁ … saṅkhāre … viññāṇaṁ siyanti chandaṁ paṭilabhati, siyanti mānaṁ paṭilabhati, siyanti diṭṭhiṁ paṭilabhati. Tasmiṁ sati imāni papañcitāni honti— itthaṁ siyanti vā, evaṁ siyanti vā, aññathā siyanti vā.
 Therein what are “eight bases of corruption”? Greed, hatred, dullness, conceit, wrong view, doubt, sloth, distraction. These are eight bases of corruption.
Kathañca itthaṁ siyanti hoti? Khattiyo siyanti vā, brāhmaṇo siyanti vā, vesso siyanti vā, suddo siyanti vā, gahaṭṭho siyanti vā, pabbajito siyanti vā, devo siyanti vā, manusso siyanti vā, rūpī siyanti vā, arūpī siyanti vā, saññī siyanti vā, asaññī siyanti vā, nevasaññīnāsaññī siyanti vā— evaṁ itthaṁ siyanti hoti.
 Therein what are “eight bases of laziness”? Herein there is work to be done by a bhikkhu; his (thought) is thus, “Indeed there will be work to be done by me, but when doing the work my body will become tired; well, I will lie down”. He lies down, does not arouse energy for the attaining of the unattained, for the obtaining of the unobtained, for the realizing of the unrealized. This is the first base of laziness.
Kathañca evaṁ siyanti hoti? Parapuggalaṁ upanidhāya yathā so khattiyo tathāhaṁ khattiyo siyanti vā, yathā so brāhmaṇo tathāhaṁ brāhmaṇo siyanti vā …pe… yathā so nevasaññīnāsaññī tathāhaṁ nevasaññīnāsaññī siyanti vā— evaṁ evaṁ siyanti hoti.
 And again, work is done by the bhikkhu, his (thought) is thus, “Indeed I did the work, but when doing the work my body became tired; well, I will lie down”. He lies down, does not arouse energy for the attaining of the unattained, for the obtaining of the unobtained, for the realizing of the unrealized. This is the second base of laziness.
Kathañca aññathā siyanti hoti? Parapuggalaṁ upanidhāya yathā so khattiyo nāhaṁ tathā khattiyo siyanti vā, yathā so brāhmaṇo nāhaṁ tathā brāhmaṇo siyanti vā …pe… yathā so nevasaññīnāsaññī nāhaṁ tathā nevasaññīnāsaññī siyanti vā— evaṁ aññathā siyanti hoti.
 And again, there is a journey to be made by the bhikkhu, his (thought) is thus, “Indeed there will be a journey to be made by me, but while making the journey my body will become tired; well, I will lie down”. He lies down, does not arouse energy for the attaining of the unattained, for the obtaining of the unobtained, for the realizing of the unrealized. This is the third base of laziness.
Kathañca apāhaṁ siyanti hoti? Kañci dhammaṁ anavakāriṁ karitvā rūpaṁ …pe… vedanaṁ …pe… saññaṁ …pe… saṅkhāre …pe… viññāṇaṁ apāhaṁ siyanti chandaṁ paṭilabhati, apāhaṁ siyanti mānaṁ paṭilabhati, apāhaṁ siyanti diṭṭhiṁ paṭilabhati. Tasmiṁ sati imāni papañcitāni honti— apāhaṁ itthaṁ siyanti vā, apāhaṁ evaṁ siyanti vā, apāhaṁ aññathā siyanti vā.
 And again, a journey is made by the bhikkhu, his (thought) is thus, “Indeed I made the journey, but when making the journey | my body became tired; well, I will lie down”. He lies down, does not arouse energy for the attaining of the unattained, for the obtaining of the unobtained, for the realizing of the unrealized. This is the fourth base of laziness.
Kathañca apāhaṁ itthaṁ siyanti hoti? Apāhaṁ khattiyo siyanti vā, apāhaṁ brāhmaṇo siyanti vā, apāhaṁ vesso siyanti vā, apāhaṁ suddo siyanti vā, apāhaṁ gahaṭṭho siyanti vā, apāhaṁ pabbajito siyanti vā, apāhaṁ devo siyanti vā, apāhaṁ manusso siyanti vā, apāhaṁ rūpī siyanti vā, apāhaṁ arūpī siyanti vā, apāhaṁ saññī siyanti vā, apāhaṁ asaññī siyanti vā, apāhaṁ nevasaññīnāsaññī siyanti vā— evaṁ apāhaṁ itthaṁ siyanti hoti.
 And again, the bhikkhu wandering through village or town for alms-food does not get sufficient or adequate coarse or fine food, his (thought) is thus, “Indeed, I, wandering through village or town, did not get sufficient or adequate coarse or fine food, this body of mine became tired, not fit for work; well, I will lie down”. He lies down, does not arouse energy for the attaining of the unattained, for the obtaining of the unobtained, for the realizing of the unrealized. This is the fifth base of laziness.
Kathañca apāhaṁ evaṁ siyanti hoti? Parapuggalaṁ upanidhāya yathā so khattiyo apāhaṁ tathā khattiyo siyanti vā, yathā so brāhmaṇo apāhaṁ tathā brāhmaṇo siyanti vā …pe… yathā so nevasaññīnāsaññī apāhaṁ tathā nevasaññīnāsaññī siyanti vā— evaṁ apāhaṁ evaṁ siyanti hoti.
 And again, the bhikkhu wandering through village or town for alms-food gets sufficient and adequate coarse or fine food, his (thought) is thus, “Indeed, I, wandering through village or town for alms-food received sufficient and adequate coarse or fine food, this body of mine became tired, not fit for work, like a soaked bean; well, I will lie down”. He lies down, does not arouse energy for the attaining of the unattained, for the obtaining of the unobtained, for the realizing of the unrealized. This is the sixth base of laziness.
Kathañca apāhaṁ aññathā siyanti hoti? Parapuggalaṁ upanidhāya yathā so khattiyo apāhaṁ na tathā khattiyo siyanti vā, yathā so brāhmaṇo apāhaṁ na tathā brāhmaṇo siyanti vā …pe… yathā so nevasaññīnāsaññī apāhaṁ na tathā nevasaññīnāsaññī siyanti vā— evaṁ apāhaṁ aññathā siyanti hoti.
 And again, there arises in the bhikkhu a trifling illness, his (thought) is thus, “This trifling illness has arisen in me, it is proper to lie down; well, I will lie down”. He lies down, does not arouse energy for the attaining of the unattained, for the obtaining of the unobtained, for the realizing of the unrealized. This is the seventh base of laziness.
Imāni aṭṭhārasa taṇhāvicaritāni ajjhattikassa upādāya.
 And again, the bhikkhu is recovered from illness, recently recovered from illness, his (thought) is thus, “Indeed, I have recovered from illness, recently recovered from illness, this body of mine is weak, unfit for work; well, I will lie down”. He lies down, does not arouse energy for the attaining of the unattained, for the obtaining of the unobtained, for the realizing of the unrealized; this is the eighth base of laziness. These are eight bases of laziness.
Therein in what eight worldly conditions is there deflection of consciousness? Infatuation with gain, hostility to absence of gain, infatuation with popularity, hostility to absence of popularity, infatuation with praise, hostility to blame, infatuation with pleasure, hostility to pain. In these eight worldly conditions there is deflection of consciousness.
Tattha katamāni aṭṭhārasa taṇhāvicaritāni bāhirassa upādāya? Iminā asmīti hoti, iminā itthasmīti hoti, iminā evasmīti hoti, iminā aññathāsmīti hoti, iminā bhavissanti hoti, iminā itthaṁ bhavissanti hoti, iminā evaṁ bhavissanti hoti, iminā aññathā bhavissanti hoti, iminā asasmīti hoti, iminā sātasmīti hoti, iminā siyanti hoti, iminā itthaṁ siyanti hoti, iminā evaṁ siyanti hoti, iminā aññathā siyanti hoti, iminā apāhaṁ siyanti hoti, iminā apāhaṁ itthaṁ siyanti hoti, iminā apāhaṁ evaṁ siyanti hoti, iminā apāhaṁ aññathā siyanti hoti.
Therein what are “eight (types of) ignoble speech”? Having not seen he says he has seen; having not heard he says he has heard; having not sensed otherwise he says he has sensed otherwise; having not known he says he knows; having seen he says he has not seen; having heard he says he has not heard; having sensed otherwise he says he has not sensed otherwise; having known he says he does not know. These are eight (types of) ignoble speech.
Kathañca iminā asmīti hoti? Kañci dhammaṁ avakāriṁ karitvā rūpaṁ …pe… vedanaṁ …pe… saññaṁ …pe… saṅkhāre …pe… viññāṇaṁ iminā asmīti chandaṁ paṭilabhati, iminā asmīti mānaṁ paṭilabhati, iminā asmīti diṭṭhiṁ paṭilabhati. Tasmiṁ sati imāni papañcitāni honti— iminā itthasmīti vā, iminā evasmīti vā, iminā aññathāsmīti vā.
Therein what are “eight (types of) falseness”? Wrong view, wrong thought, wrong speech, wrong action, wrong livelihood, wrong effort, wrong mindfulness, wrong concentration. These are eight (types of) falseness.
Kathañca iminā itthasmīti hoti? Iminā khattiyosmīti vā, iminā brāhmaṇosmīti vā, iminā vessosmīti vā, iminā suddosmīti vā, iminā gahaṭṭhosmīti vā, iminā pabbajitosmīti vā, iminā devosmīti vā, iminā manussosmīti vā, iminā rūpīsmīti vā, iminā arūpīsmīti vā, iminā saññīsmīti vā, iminā asaññīsmīti vā, iminā nevasaññīnāsaññīsmīti vā— evaṁ iminā itthasmīti hoti.
Therein what are “eight defects of man”? Herein bhikkhus accuse a bhikkhu of an offence; that bhikkhu being accused by bhikkhus of an offence, with absence of mindfulness prevaricates thus, “I do not remember, I do not remember”. This is the first defect of man.
Kathañca iminā evasmīti hoti? Parapuggalaṁ upanidhāya yathā so khattiyo iminā tathāhaṁ khattiyosmīti vā, yathā so brāhmaṇo iminā tathāhaṁ brāhmaṇosmīti vā …pe… yathā so nevasaññīnāsaññī iminā tathāhaṁ nevasaññīnāsaññīsmīti vā— evaṁ iminā evasmīti hoti.
And again bhikkhus accuse a bhikkhu of an offence; that bhikkhu being accused by the bhikkhus of an offence retorts to the accuser himself thus, “What is the good of talking to a foolish incompetent one like you, do you think one such as you should speak to me”? This is the second defect of man.
Kathañca iminā aññathāsmīti hoti? Parapuggalaṁ upanidhāya yathā so khattiyo iminā nāhaṁ tathā khattiyosmīti vā, yathā so brāhmaṇo iminā nāhaṁ tathā brāhmaṇosmīti vā …pe… yathā so nevasaññīnāsaññī iminā nāhaṁ tathā nevasaññīnāsaññīsmīti vā— evaṁ iminā aññathāsmīti hoti.
And again bhikkhus accuse a bhikkhu of an offence; that bhikkhu being accused by the bhikkhus of an offence, counter-accuses the accuser himself thus, “You, too, have fallen into such an offence as this, first of all you make amends”. This is the third defect of man.
Kathañca iminā bhavissanti hoti? Kañci dhammaṁ avakāriṁ karitvā rūpaṁ … vedanaṁ … saññaṁ … saṅkhāre … viññāṇaṁ iminā bhavissanti chandaṁ paṭilabhati, iminā bhavissanti mānaṁ paṭilabhati, iminā bhavissanti diṭṭhiṁ paṭilabhati. Tasmiṁ sati imāni papañcitāni honti— iminā itthaṁ bhavissanti vā, iminā evaṁ bhavissanti vā, iminā aññathā bhavissanti vā.
And again bhikkhus accuse a bhikkhu of an offence; that bhikkhu being accused by the bhikkhus of an offence evades by one way or another, takes the conversation outside (the subject), shows anger, hatred, sulkiness. This is the fourth defect of man.
Kathañca iminā itthaṁ bhavissanti hoti? Iminā khattiyo bhavissanti vā …pe… iminā arūpī bhavissanti vā, iminā saññī bhavissanti vā, iminā asaññī bhavissanti vā, iminā nevasaññīnāsaññī bhavissanti vā— evaṁ iminā itthaṁ bhavissanti hoti.
And again bhikkhus accuse a bhikkhu of an offence; that bhikkhu being accused by the bhikkhus of an offence speaks in the middle of the gathering of bhikkhus, gesticulating senselessly. This is the fifth defect of man.
Kathañca iminā evaṁ bhavissanti hoti? Parapuggalaṁ upanidhāya yathā so khattiyo iminā tathāhaṁ khattiyo bhavissanti vā, yathā so brāhmaṇo iminā tathāhaṁ brāhmaṇo bhavissanti vā …pe… yathā so nevasaññīnāsaññī iminā tathāhaṁ nevasaññīnāsaññī bhavissanti vā— evaṁ iminā evaṁ bhavissanti hoti.
And again bhikkhus accuse a bhikkhu of an offence; that bhikkhu being accused by the bhikkhus of an offence (speaks) thus, “I am neither fallen into nor am I not fallen into (offence)”, and annoys | the gathering of bhikkhus by being silent. This is the sixth defect of man.
Kathañca iminā aññathā bhavissanti hoti? Parapuggalaṁ upanidhāya yathā so khattiyo iminā nāhaṁ tathā khattiyo bhavissanti vā, yathā so brāhmaṇo iminā nāhaṁ tathā brāhmaṇo bhavissanti vā …pe… yathā so nevasaññīnāsaññī iminā nāhaṁ tathā nevasaññīnāsaññī bhavissanti vā— evaṁ iminā aññathā bhavissanti hoti.
And again bhikkhus accuse a bhikkhu of an offence; that bhikkhu being accused by the bhikkhus of an offence, disregarding the gathering of bhikkhus, disregarding the accuser, though guilty of offence goes away as he wishes. This is the seventh defect of man.
Kathañca iminā asasmīti hoti? Kañci dhammaṁ avakāriṁ karitvā rūpaṁ …pe… vedanaṁ …pe… saññaṁ …pe… saṅkhāre …pe… viññāṇaṁ iminā niccosmi dhuvosmi sassatosmi avipariṇāmadhammosmīti— evaṁ iminā asasmīti hoti.
And again bhikkhus accuse a bhikkhu of an offence; that bhikkhu being accused by the bhikkhus of an offence says thus, “Why do you venerable ones worry about me so much now that I give up the precepts and return to the worldly life”? He giving up the training and returning to the worldly life says thus, “Now indeed, venerable ones, be delighted”. This is the eighth defect of man. These are eight defects of man.
Kathañca iminā sātasmīti hoti? Kañci dhammaṁ avakāriṁ karitvā rūpaṁ …pe… vedanaṁ … saññaṁ … saṅkhāre … viññāṇaṁ iminā ucchijjissāmi vinassissāmi na bhavissāmīti— evaṁ iminā sātasmīti hoti.
Therein what are “eight theories of having non-perception”? The soul has form, is not deceased after death, thus some make this known as “having non-perception”; the soul has no form.* Has form and no form.* Has neither form nor no form.* The soul is finite, is not deceased after death, thus some make this known as “having non-perception”; the soul is infinite, is not deceased after death, thus some make this known as “having non-perception”; the soul is finite and infinite, is not deceased after death, thus some make this known as “having non-perception”; the soul is neither finite nor infinite, is not deceased after death, thus some make this known as “having non-perception”. These are eight theories of having non-perception.
Kathañca iminā siyanti hoti? Kañci dhammaṁ avakāriṁ karitvā rūpaṁ …pe… vedanaṁ …pe… saññaṁ …pe… saṅkhāre …pe… viññāṇaṁ iminā siyanti chandaṁ paṭilabhati, iminā siyanti mānaṁ paṭilabhati, iminā siyanti diṭṭhiṁ paṭilabhati. Tasmiṁ sati imāni papañcitāni honti— iminā itthaṁ siyanti vā, iminā evaṁ siyanti vā, iminā aññathā siyanti vā.
* Complete each in general form of final example.
Kathañca iminā itthaṁ siyanti hoti? Iminā khattiyo siyanti vā, iminā brāhmaṇo siyanti vā, iminā vesso siyanti vā, iminā suddo siyanti vā, iminā gahaṭṭho siyanti vā, iminā pabbajito siyanti vā, iminā devo siyanti vā, iminā manusso siyanti vā, iminā rūpī siyanti vā, iminā arūpī siyanti vā, iminā saññī siyanti vā, iminā asaññī siyanti vā, iminā nevasaññīnāsaññī siyanti vā— evaṁ iminā itthaṁ siyanti hoti.
Therein what are “eight theories of having neither perception nor non-perception”? The soul has form, is not deceased after death, thus some make this known as “having neither perception nor non-perception”; the soul has no form, is not deceased after death, thus some make this known as “having neither perception nor non-perception”; the soul has form and no form, is not deceased after death, thus some make this known as “having neither perception nor non-perception”; the soul has neither form nor no form, is not deceased after death, thus some make this known as “having neither perception nor non-perception”; the soul is finite, is not deceased after death, thus some make this known as “having neither perception nor non-perception”; | the soul is infinite, is not deceased after death, thus some make this known as “having neither perception nor non-perception”; the soul is finite and infinite, is not deceased after death, thus some make this known as “having neither perception nor non-perception”; the soul is neither finite nor infinite, is not deceased after death, thus some make this known as “having neither perception nor non-perception”. These are eight theories of having neither perception nor non-perception.
Kathañca iminā evaṁ siyanti hoti? Parapuggalaṁ upanidhāya yathā so khattiyo iminā tathāhaṁ khattiyo siyanti vā, yathā so brāhmaṇo iminā tathāhaṁ brāhmaṇo siyanti vā …pe… yathā so nevasaññīnāsaññī iminā tathāhaṁ nevasaññīnāsaññī siyanti vā— evaṁ iminā evaṁ siyanti hoti.
(Here Ends) Eightfold (Exposition)
Kathañca iminā aññathā siyanti hoti? Parapuggalaṁ upanidhāya yathā so khattiyo iminā nāhaṁ tathā khattiyo siyanti vā, yathā so brāhmaṇo iminā nāhaṁ tathā brāhmaṇo siyanti vā …pe… yathā so nevasaññīnāsaññī iminā nāhaṁ tathā nevasaññīnāsaññī siyanti vā— evaṁ iminā aññathā siyanti hoti.
9. Ninefold Exposition
Kathañca iminā apāhaṁ siyanti hoti? Kañci dhammaṁ avakāriṁ karitvā rūpaṁ …pe… vedanaṁ … saññaṁ … saṅkhāre … viññāṇaṁ iminā apāhaṁ siyanti chandaṁ paṭilabhati, iminā apāhaṁ siyanti mānaṁ paṭilabhati, iminā apāhaṁ siyanti diṭṭhiṁ paṭilabhati. Tasmiṁ sati imāni papañcitāni honti— iminā apāhaṁ itthaṁ siyanti vā, iminā apāhaṁ evaṁ siyanti vā, iminā apāhaṁ aññathā siyanti vā.
 Therein what are “nine bases of vexation”? “He has done me harm”, thus vexation arises; “He is doing me harm”, thus vexation arises; “He will do me harm”, thus vexation arises; “He has done harm to one dear and pleasant to me,* he is doing harm,* he will do harm”, thus vexation arises; “He has done good to one not dear and not pleasant to me,* he is doing good,* he will do good”, thus vexation arises. These are nine bases of vexation.
Kathañca iminā apāhaṁ itthaṁ siyanti hoti? Iminā apāhaṁ khattiyo siyanti vā, iminā apāhaṁ brāhmaṇo siyanti vā, iminā apāhaṁ vesso siyanti vā, iminā apāhaṁ suddo siyanti vā, iminā apāhaṁ gahaṭṭho siyanti vā, iminā apāhaṁ pabbajito siyanti vā, iminā apāhaṁ devo siyanti vā, iminā apāhaṁ manusso siyanti vā, iminā apāhaṁ rūpī siyanti vā, iminā apāhaṁ arūpī siyanti vā, iminā apāhaṁ saññī siyanti vā, iminā apāhaṁ asaññī siyanti vā, iminā apāhaṁ nevasaññīnāsaññī siyanti vā— evaṁ iminā apāhaṁ itthaṁ siyanti hoti.
 * Complete appropriately.
Kathañca iminā apāhaṁ evaṁ siyanti hoti? Parapuggalaṁ upanidhāya yathā so khattiyo iminā apāhaṁ tathā khattiyo siyanti vā, yathā so brāhmaṇo iminā apāhaṁ tathā brāhmaṇo siyanti vā …pe… yathā so nevasaññīnāsaññī iminā apāhaṁ tathā nevasaññīnāsaññī siyanti vā— evaṁ iminā apāhaṁ evaṁ siyanti hoti.
 Therein what are “nine impurities of man”? Anger, smirching, envy, meanness, deceit, hypocrisy, false speech, evil wish, false view. These are nine impurities of man.
Kathañca iminā apāhaṁ aññathā siyanti hoti? Parapuggalaṁ upanidhāya yathā so khattiyo iminā apāhaṁ na tathā khattiyo siyanti vā, yathā so brāhmaṇo iminā apāhaṁ na tathā brāhmaṇo siyanti vā …pe… yathā so nevasaññīnāsaññī iminā apāhaṁ na tathā nevasaññīnāsaññī siyanti vā— evaṁ iminā apāhaṁ aññathā siyanti hoti.
 Therein what is “ninefold conceit”? In one who is better the conceit thus, “I am better”; in one who is better the conceit thus, “I am equal”; in one who is better the conceit thus, “I am inferior”; in one who is equal the conceit thus, “I am better”; in one who is equal the conceit thus, “I am equal”; in one who is equal the conceit thus, “I am inferior”; in one who is inferior the conceit thus, “I am better”; in one who is inferior the conceit thus, “I am equal”; in one who is inferior the conceit thus, “I am inferior”. This is ninefold conceit.
Imāni aṭṭhārasa taṇhāvicaritāni bāhirassa upādāya.
 Therein what are “nine states rooted in craving”? Depending on craving there is continuous seeking; depending on continuous seeking there is gain; depending on gain there is judgement; depending on judgement there is lustful wish; depending on lustful | wish there is clinging; depending on clinging there is possessiveness; depending on possessiveness there is meanness; depending on meanness there is protection; on account of protection—holding sticks, holding weapons, quarrelling, disputing, contention, (calling) “you, you”, slandering, false speech and many evil bad states arise. These are nine states rooted in craving.
Iti imāni aṭṭhārasa taṇhāvicaritāni ajjhattikassa upādāya, imāni aṭṭhārasa taṇhāvicaritāni bāhirassa upādāya, tadekajjhaṁ abhisaññūhitvā abhisaṅkhipitvā chattiṁsa taṇhāvicaritāni honti. Iti evarūpāni atītāni chattiṁsa taṇhāvicaritāni, anāgatāni chattiṁsa taṇhāvicaritāni, paccuppannāni chattiṁsa taṇhāvicaritāni, tadekajjhaṁ abhisaññūhitvā abhisaṅkhipitvā aṭṭhataṇhāvicaritasataṁ hoti.
 Therein what are “nine (types of) perturbation”? “(I) am”, this is a perturbation; “I am”, this is a perturbation; “I this (person) am”, this is a perturbation; “I shall be”, this is a perturbation; “I shall have form”, this is a perturbation; “I shall have no form”, this is a perturbation; “I shall have perception”, this is a perturbation; “I shall have non-perception”, this is a perturbation; “I shall have neither perception nor non-perception”, this is a perturbation. These are nine (types of) perturbation.
Tattha katamāni dvāsaṭṭhi diṭṭhigatāni brahmajāle veyyākaraṇe vuttāni bhagavatā? Cattāro sassatavādā, cattāro ekaccasassatikā, cattāro antānantikā, cattāro amarāvikkhepikā, dve adhiccasamuppannikā, soḷasa saññīvādā, aṭṭha asaññīvādā, aṭṭha nevasaññīnāsaññīvādā, satta ucchedavādā, pañca diṭṭhadhammanibbānavādā— imāni dvāsaṭṭhi diṭṭhigatāni brahmajāle veyyākaraṇe vuttāni bhagavatāti.
 Therein what are “nine (types of) imagination, nine (types of) unsteadiness, nine (types of) obsession, nine (mental) conditions”? “(I) am”, this is a (mental) condition; “I am”, this is a (mental) condition; “I this (person) am”, this is a (mental) condition; “I shall be”, this is a (mental) condition; “I shall have form”, this is a (mental) condition; “I shall have no form”, this is a (mental) condition; “I shall have perception”, this is a (mental) condition; “I shall have non-perception”, this is a (mental) condition; “I shall have neither perception nor non-perception”, this is a (mental) condition. These are nine (mental) conditions.
Khuddakavatthuvibhaṅgo niṭṭhito.
 (Here Ends) Ninefold (Exposition)
10. Tenfold Exposition
Therein what are “ten bases of corruption”? Greed, hatred, dullness, conceit, wrong view, doubt, sloth, distraction, absence of sense of shame, absence of fear of blame. These are ten bases of corruption.
Therein what are “ten bases of vexation”? “He has done me harm”, thus vexation arises; “He is doing me harm”, thus vexation arises; “He will do me harm”, thus vexation arises; “He has done | harm to one dear and pleasant to me,* he is doing harm,* he will do harm”, thus vexation arises; “He has done good to one not dear and not pleasant to me,* he is doing good,* he will do good”, thus vexation arises; or vexation arises unreasonably. These are ten bases of vexation.
* Complete appropriately.
Therein what are “ten paths of bad action”? Killing beings, taking that which is not given, sexual misconduct, false speech, slanderous speech, harsh speech, frivolous speech, covetousness, illwill, false view. These are ten paths of bad action.
Therein what are “ten fetters”? The fetter of lust for sense pleasure, the fetter of repulsion, the fetter of conceit, the fetter of wrong view, the fetter of doubt, the fetter of adherence to habits and practices, the fetter of lust for becoming, the fetter of envy, the fetter of meanness, the fetter of ignorance. These are ten fetters.
Therein what are “ten (types of) falseness”? Wrong view, wrong thought, wrong speech, wrong action, wrong livelihood, wrong effort, wrong mindfulness, wrong concentration, false knowledge, false freedom. These are ten (types of) falseness.
Therein what is “false view that has ten bases”? “There is no alms-giving; there is no sacrifice; there is no offering; there is no fruit or resultant of actions done rightly and done wrongly; there is no this world; there is no next world; there is no mother; there is no father; there are no beings born spontaneously; there are not in the world recluses and Brahmins who have reached the highest point, who are well practised; who themselves having fully known, having realized this world and the next world make it known (to others)”. This is false view that has ten bases.
Therein what is “extremist view that has ten bases”? “The world is eternal” or “the world is not eternal”, “the world is finite” or “the world is infinite”, “vital principle and the body are the same” or “vital principle and the body are different”, “a being (text = tathāgata) exists after death” or “a being does not exist after death” or “a being exists and does not exist after death” or “a being neither exists nor does not exist after death”. This is extremist view that has ten bases.
(Here Ends) Tenfold (Exposition)
Exposition of the Occurrences of Craving
Therein what are “eighteen occurrences of craving in connection with internal (aggregates)”? There is, “I am”; there is, “I am such an one”; there is, “I am also”; there is, “I am otherwise”; there is, “I shall be”; there is, “I shall be such an one”; there is, “I also shall be”; there is, “I shall be otherwise”; there is, “I am eternal”; there is, “I am not eternal”; there is, “I may be”; there is, “I may be such an one”; there is, “I also may be”; there is, “I may be otherwise”; there is, “would that I may be”; there is, “would that I may be such an one”; there is, “would that I also may be”; there is, “would that I may be otherwise”.
And how is there, “I am”? Making no distinction with regard to any state (either) material quality, feeling, perception, mental concomitants (or) consciousness, one gets the wish, “I am”; one gets the conceit, “I am”; one gets the wrong view, “I am”; when this happens there are these obsessions, “I am such an one” or “I am also” or “I am otherwise”. (1)
And how is there, “I am such an one”? “I am a ruler” or “I am a Brahmin” or “I am a merchant” or “I am an artisan” or “I am a householder” or “I am an ascetic” or “I am a deva” or “I am a human being” or “I have material form” or “I have no material form” or “I have perception” or “I have non-perception” or “I have `neither perception nor non-perception”'. Thus there is, “I am such an one”. (2)
And how is there, “I am also”? Comparing another person (with himself), “As he is a ruler, so also am I a ruler” or “as he is a Brahmin, so also am I a Brahmin” or “as he is a merchant, so also am I a merchant” or “as he is an artisan, so also am I an artisan” or “as he is a householder, so also am I a householder” or “as he is an ascetic, so also am I an ascetic” or “as he is a deva, so also am I a deva” or “as he is a human being, so also am I a human being” or “as he has material form, so also have I material form” or “as he has no material form, so also have I no material form” or “as he has perception, so also have I perception” or “as he has non-perception, so also have I non-perception” or “as he has `neither perception nor non-perception', so also have I `neither perception nor non-perception”'. Thus there is, “I am also”. (3)
And how is there, “I am otherwise”? Comparing another person | (with himself), “As he is a ruler, I am not a ruler in the same way” or “as he is a Brahmin, I am not a Brahmin in the same way” or “as he is a merchant, I am not a merchant in the same way” or “as he is an artisan, I am not an artisan in the same way” or “as he is a householder, I am not a householder in the same way” or “as he is an ascetic, I am not an ascetic in the same way” or “as he is a deva, I am not a deva in the same way” or “as he is a human being, I am not a human being in the same way” or “as he has material form, I do not have material form in the same way” or “as he has `no material form', I do not have `no material form' in the same way” or “as he has perception, I do not have perception in the same way” or “as he has non-perception, I do not have non-perception in the same way” or “as he has `neither perception nor non-perception', I do not have `neither perception nor non-perception”' in the same way”. Thus there is, “I am otherwise”. (4)
And how is there, “I shall be”? Making no distinction with regard to any state (either) material quality, feeling, perception, mental concomitants (or) consciousness, one gets the wish, “I shall be”; one gets the conceit, “I shall be”; one gets the wrong view, “I shall be”; when this happens there are these obsessions, “I shall be such an one” or “I also shall be” or “I shall be otherwise”. (5)
And how is there, “I shall be such an one”? “I shall be a ruler” or “I shall be a Brahmin” or “I shall be a merchant” or “I shall be an artisan” or “I shall be a householder” or “I shall be an ascetic” or “I shall be a deva” or “I shall be a human being” or “I shall have material form” or “I shall have no material form” or “I shall have perception” or “I shall have non-perception” or “I shall have `neither perception nor non-perception”. Thus there is, “I shall be otherwise”. (6)
And how is there, “I also shall be”? Comparing another person (with himself), “As he will be a ruler, so also shall I be a ruler” or “as he will be a Brahmin, so also shall I be a Brahmin” or* “as he will have `neither perception nor non-perception', so also shall I have `neither perception nor non-perception”'. Thus there is, “I also shall be”. (7)
* Intermediate items as earlier.
And how is there, “I shall be otherwise”? Comparing another person (with himself), “As he will be a ruler, I shall not be a ruler in the same way” or “as he will be a Brahmin, I shall not be a | Brahmin in the same way” or* “as he will have `neither perception nor non-perception', I shall not have `neither perception nor non-perception' in the same way”. Thus there is, “I shall be otherwise”. (8)
* Intermediate items as earlier.
And how is there, “I am eternal”? Making no distinction with regard to any state (either) material quality, feeling, perception, mental concomitants (or) consciousness, (there is), “I am permanent, I am durable, I am eternal, I am not subject to change”. Thus there is, “I am eternal”. (9)
And how is there, “I am not eternal”? Making no distinction with regard to any state (either) material quality, feeling, perception, mental concomitants (or) consciousness, (there is), “I shall be annihilated, I shall be destroyed, I shall not be”. Thus there is, “I am not eternal”. (10)
And how is there, “I may be”? Making no distinction with regard to any state (either) material quality, feeling, perception, mental concomitants (or) consciousness, one gets the wish, “I may be”; one gets the conceit, “I may be”; one gets the wrong view, “I may be”; when this happens there are these obsessions, “I may be such an one” or “I also may be” or “I may be otherwise”. (11)
And how is there, “I may be such an one”? “I may be a ruler” or “I may be a Brahmin” or “I may be a merchant” or “I may be an artisan” or “I may be a householder” or “I may be an ascetic” or “I may be a deva” or “I may be a human being” or “I may have material form” or “I may have no material form” or “I may have perception” or “I may have non-perception” or “I may have `neither perception nor non-perception”'. Thus there is, “I may be such an one”. (12)
And how is there, “I also may be”? Comparing another person (with himself), “As he may become a ruler, so also I may become a ruler” or “as he may become a Brahmin, so also I may become a Brahmin” or* “as he may have `neither perception nor non-perception', so also I may have `neither perception nor non-perception”'. Thus there is, “I also may be”. (13)
* Intermediate items as earlier.
And how is there, “I may be otherwise”? Comparing another person (with himself), “Should he be a ruler, I might not be a ruler | in the same way” or “should he be a Brahmin, I might not be a Brahmin in the same way” or* “should he have `neither perception nor non-perception', I might not have `neither perception nor non-perception' in the same way”. Thus there is, “I may be otherwise”. (14)
* Intermediate items as earlier.
And how is there, “Would that I may be”? Making no distinction with regard to any state (either) material quality, feeling, perception, mental concomitants (or) consciousness, one gets the wish, “Would that I may be”; one gets the conceit, “would that I may be”; one gets the wrong view, “would that I may be”; when this happens there are these obsessions, “would that I may be such an one” or “would that I also may be” or “would that I may be otherwise”. (15)
And how is there, “Would that I may be such an one”? “Would that I may be a ruler” or “would that I may be a Brahmin” or “would that I may be a merchant” or “would that I may be an artisan” or “would that I may be a householder” or “would that I may be an ascetic” or “would that I may be a deva” or “would that I may be a human being” or “would that I may have material form” or “would that I may have no material form” or “would that I may have perception” or “would that I may have non-perception” or “would that I may have `neither perception nor non-perception”'. Thus there is, “Would that I may be such an one”. (16)
And how is there, “Would that I also may be”? Comparing another person (with himself), “As he may become a ruler, would that I also may become a ruler” or “as he may become a Brahmin, would that I also may become a Brahmin” or* “as he may have `neither perception nor non-perception', would that I also may have `neither perception nor non-perception”'. Thus there is, “Would that I also may be”. (17)
* Intermediate items as earlier.
And how is there, “Would that I may be otherwise”? Comparing another person (with himself), “As he may become a ruler, would that I may not become a ruler in the same way” or “as he may become a Brahmin, would that I may not become a Brahmin in the same way” or* “as he may have `neither perception nor non-perception', would that I may not have `neither perception nor | non-perception' in the same way”. Thus there is, “Would that I may be otherwise”. (18)
* Intermediate items as earlier.
These are eighteen occurrences of craving in connection with internal (aggregates).
Therein what are “eighteen occurrences of craving in connection with external (aggregates)”? There is, “By means of this I am”; there is, “by means of this I am such an one”; there is, “by means of this I am also”; there is, “by means of this I am otherwise”; there is, “by means of this I shall be”; there is, “by means of this I shall be such an one”; there is, “by means of this I also shall be”; there is, “by means of this I shall be otherwise”; there is, “by means of this I am eternal”; there is, “by means of this I am not eternal”; there is, “by means of this I may be”; there is, “by means of this I may be such an one”; there is, “by means of this I also may be”; there is, “by means of this I may be otherwise”; there is, “by means of this, would that I may be”; there is, “by means of this, would that I may be such an one”; there is, “by means of this, would that I also may be”; there is, “by means of this, would that I may be otherwise”.
And how is there, “By means of this I am”? Making distinction with regard to a certain state (either) material quality, feeling, perception, mental concomitants (or) consciousness, one gets the wish, “By means of this I am”; one gets the conceit, “by means of this I am”; one gets the wrong view, “by means of this I am”; when this happens there are these obsessions, “by means of this I am such an one” or “by means this I am also” or “by means of this I am otherwise”. (1)
And how is there, “By means of this I am such an one”? “By means of this I am a ruler” or “by means of this I am a Brahmin” or “by means of this I am a merchant” or “by means of this I am an artisan” or “by means of this I am a householder” or “by means of this I am an ascetic” or “by means of this I am a deva” or “by means of this I am a human being” or “by means of this I have material form” or “by means of this I have no material form” or “by means of this I have perception” or “by means of this I have non-perception” or “by means of this I have `neither | perception nor non-perception”'. Thus there is, “By means of this I am such an one”. (2)
And how is there, “By means of this I am also”? Comparing another person (with himself), “As he is a ruler, so by means of this I also am a ruler” or “as he is a Brahmin, so by means of this I also am a Brahmin” or* “as he has `neither perception nor non-perception', so by means of this I also have `neither perception nor non-perception”'. Thus there is, “By means of this I am also”. (3)
* Intermediate items as earlier.
And how is there, “By means of this I am otherwise”? Comparing another person (with himself), “As he is a ruler, by means of this I am not a ruler in the same way” or “as he is a Brahmin, by means of this I am not a Brahmin in the same way” or* “as he has `neither perception nor non-perception', by means of this I do not have `neither perception nor non-perception' in the same way”. Thus there is, “By means of this I am otherwise”. (4)
* Intermediate items as earlier.
And how is there, “By means of this I shall be”? Making distinction with regard to a certain state (either) material quality, feeling, perception, mental concomitants (or) consciousness, one gets the wish, “By means of this I shall be”; one gets the conceit, “by means of this I shall be”; one gets the wrong view, “by means of this I shall be”; when this happens there are these obsessions, “by means of this I shall be such an one” or “by means of this I also shall be” or “by means of this I shall be otherwise”. (5)
And how is there, “By means of this I shall be such an one”? “By means of this I shall be a ruler” or* “by means of this I shall have no material form” or “by means of this I shall have perception” or “by means of this I shall have non-perception” or “by means of this I shall have `neither perception nor non-perception”'. Thus there is, “By means of this I shall be such an one”. (6)
* Intermediate items as earlier.
And how is there, “By means of this I also shall be”? Comparing another person (with himself), “As he will be a ruler, so by means of this I also shall be a ruler” or “as he will be a Brahmin, so by means of this I also shall be a Brahmin” or* “as he will have `neither perception nor non-perception', so by means of this I also | shall have `neither perception nor non-perception”'. Thus there is, “By means of this I also shall be”. (7)
* Intermediate items as earlier.
And how is there, “By means of this I shall be otherwise”? Comparing another person (with himself), “As he will be a ruler, by means of this I shall not be a ruler in the same way” or “as he will be a Brahmin, by means of this I shall not be a Brahmin in the same way” or* “as he will have `neither perception nor non-perception', by means of this I shall not have `neither perception nor non-perception' in the same way”. Thus there is, “By means of this I shall be otherwise”. (8)
* Intermediate item s as earlier.
And how is there, “By means of this I am eternal”? Making distinction with regard to a certain state (either) material quality, feeling, perception, mental concomitants (or) consciousness, (there is), “By means of this I am permanent, I am durable, I am eternal, I am not subject to change”. Thus there is, “By means of this I am eternal”. (9)
And how is there, “By means of this I am not eternal”? Making distinction with regard to a certain state (either) material quality, feeling, perception, mental concomitants (or) consciousness, (there is), “By means of this I shall be annihilated, I shall be destroyed, I shall not be”. Thus there is, “By means of this I am not eternal”. (10)
And how is there, “By means of this I may be”? Making distinction with regard to a certain state (either) material quality, feeling, perception, mental concomitants (or) consciousness, one gets the wish, “By means of this I may be”; one gets the conceit, “by means of this I may be”; one gets the wrong view, “by means of this I may be”; when this happens there are these obsessions, “by means of this I may be such an one” or “by means of this I also may be” or “by means of this I may be otherwise”. (11)
And how is there, “By means of this I may be such an one”? “By means of this I may be a ruler” or “by means of this I may be a Brahmin” or “by means of this I may be a merchant” or “by means of this I may be an artisan” or “by means of this I may be a householder” or “by means of this I may be an ascetic” or “by means of this I may be a deva” or “by means of this I may | be a human being” or “by means of this I may have material form” or “by means of this I may have no material form” or “by means of this I may have perception” or “by means of this I may have non-perception” or “by means of this I may have `neither perception nor non-perception”'. Thus there is, “By means of this I may be such an one”. (12)
And how is there, “By means of this I also may be”? Comparing another person (with himself), “As he may become a ruler, so by means of this I also may become a ruler” or “as he may become a Brahmin, so by means of this I also may become a Brahmin” or* “as he may have `neither perception nor non-perception', so by means of this I also may have `neither perception nor non-perception”'. Thus there is, “By means of this I also may be”. (13)
* Intermediate items as earlier.
And how is there, “By means of this I may be otherwise”? Comparing another person (with himself), “Should he be a ruler, by means of this I might not be a ruler in the same way” or “should he be a Brahmin, by means of this I might not be a Brahmin in the same way” or* “as he may have `neither perception nor non-perception', by means of this I may not have `neither perception nor non-perception' in the same way”. Thus there is, “By means of this I may be otherwise”. (14)
* Intermediate items as earlier.
And how is there, “By means of this, would that I may be”? Making distinction with regard to a certain state (either) material quality, feeling, perception, mental concomitants (or) consciousness, one gets the wish, “By means of this, would that I may be”; one gets the conceit, “by means of this, would that I may be”; one gets the wrong view, “by means of this, would that I may be”; when this happens there are these obsessions, “by means of this, would that I may be such an one” or “by means of this, would that I also may be” or “by means of this, would that I may be otherwise”. (15)
And how is there, “By means of this, would that I may be such an one”? “By means of this, would that I may be a ruler” or “by means of this, would that I may be a Brahmin” or “by means of this, would that I may be a merchant” or “by means of this, would that I may be an artisan” or “by means of this, would that | I may be a householder” or “by means of this, would that I may be an ascetic” or “by means of this, would that I may be a deva” or “by means of this, would that I may be a human being” or “by means of this, would that I may have material form” or “by means of this, would that I may have no material form” or “by means of this, would that I may have perception” or “by means of this, would that I may have non-perception” or “by means of this, would that I may have `neither perception nor non-perception”'. Thus there is, “By means of this, would that I may be such an one”. (16)
And how is there, “By means of this, would that I also may be”? Comparing another person (with himself), “As he may become a ruler, by means of this, would that I also may become a ruler” or “as he may become a Brahmin, by means of this, would that I also may become a Brahmin” or* “as he may have `neither perception nor non-perception', by means of this, would that I also may have `neither perception nor non-perception”'. Thus there is, “By means of this, would that I also may be”. (17)
* Intermediate items as earlier.
And how is there, “By means of this, would that I may be otherwise”? Comparing another person (with himself), “As he may become a ruler, by means of this, would that I may not become a ruler in the same way” or “as he may become a Brahmin, by means of this, would that I may not become a Brahmin in the same way” or* “as he may have `neither perception nor non-perception', by means of this, would that I may not have `neither perception nor non-perception' in the same way”. Thus there is, “By means of this, would that I may be otherwise”. (18)
These are eighteen occurrences of craving in connection with external (aggregates).
Thus these eighteen occurrences of craving in connection with internal (aggregates); these eighteen occurrences of craving in connection with external (aggregates); (taking) these together collectively and briefly there are thirty-six occurrences of craving. Thus the similar thirty-six past occurrences of craving; thirty-six future occurrences of craving; thirty-six present occurrences of craving; (taking) these together collectively and briefly there are one hundred and eight occurrences of craving.
Therein what are the “sixty-two wrong views which were spoken of by the Bhagavā in the Brahmajāla Exposition”? Four eternalistic theories; four partial eternalistic theories; four finite and infinite theories; four eel-wriggling theories; two theories (of occurrences) arising without cause; sixteen theories on having perception; eight theories on having non-perception; eight theories on “neither perception nor non-perception”; seven annihilationistic theories; five theories on Nibbāna in the present existence. These are the sixty-two wrong views which were spoken of by the Bhagavā in the Brahmajāla Exposition.
Analysis of Small Items is Ended

18 – Dhamma-hadaya-vibhaṅga: heart-of-Dharma-analysis




Vibhaṅga
 The Book of Analysis
Dhammahadayavibhaṅga
 18. Analysis of the Heart of the Teaching
1. Sabbasaṅgāhikavāra
 1. Section Comprising All (States)
Kati khandhā, kati āyatanāni, kati dhātuyo, kati saccāni, kati indriyāni, kati hetū, kati āhārā, kati phassā, kati vedanā, kati saññā, kati cetanā, kati cittāni?
 How many aggregates; how many bases; how many elements; how many truths; how many controlling faculties; how many roots; how many nutrients; how many (types of) contact; how many (types of) feeling; how many (types of) perception; how many (types of) volition; how many (types of) consciousness?
Pañcakkhandhā, dvādasāyatanāni, aṭṭhārasa dhātuyo, cattāri saccāni, bāvīsatindriyāni, nava hetū, cattāro āhārā, satta phassā, satta vedanā, satta saññā, satta cetanā, satta cittāni.
 Five aggregates; twelve bases; eighteen elements; four truths; twenty-two controlling faculties; nine roots; four nutrients; seven (types of) contact; seven (types of) feeling; seven (types of) perception; seven (types of) volition; seven (types of) consciousness.
Tattha katame pañcakkhandhā? Rūpakkhandho, vedanākkhandho, saññākkhandho, saṅkhārakkhandho, viññāṇakkhandho— ime vuccanti “pañcakkhandhā”.
 Therein what are the five aggregates? The aggregate of material quality, aggregate of feeling, aggregate of perception, aggregate of mental concomitants, aggregate of consciousness. These are called the five aggregates. (1)
Tattha katamāni dvādasāyatanāni? Cakkhāyatanaṁ, rūpāyatanaṁ, sotāyatanaṁ, saddāyatanaṁ, ghānāyatanaṁ, gandhāyatanaṁ, jivhāyatanaṁ, rasāyatanaṁ, kāyāyatanaṁ, phoṭṭhabbāyatanaṁ, manāyatanaṁ, dhammāyatanaṁ— imāni vuccanti “dvādasāyatanāni”.
 Therein what are the twelve bases? The eye base, visible base, ear base, audible base, nose base, odorous base, tongue base, sapid base, body base, tangible base, mind base, ideational base. These are called the twelve bases. (2)
Tattha katamā aṭṭhārasa dhātuyo? Cakkhudhātu, rūpadhātu, cakkhuviññāṇadhātu, sotadhātu, saddadhātu, sotaviññāṇadhātu, ghānadhātu, gandhadhātu, ghānaviññāṇadhātu, jivhādhātu, rasadhātu, jivhāviññāṇadhātu, kāyadhātu, phoṭṭhabbadhātu, kāyaviññāṇadhātu, manodhātu, dhammadhātu, manoviññāṇadhātu— imā vuccanti “aṭṭhārasa dhātuyo”.
 Therein what are the eighteen elements? 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. These are called the eighteen elements. (3)
Tattha katamāni cattāri saccāni? Dukkhasaccaṁ, samudayasaccaṁ, nirodhasaccaṁ, maggasaccaṁ— imāni vuccanti “cattāri saccāni”.
 Therein what are the four truths? The truth of suffering, | the truth of the cause, the truth of cessation, the truth of the path. These are called the four truths. (4)
Tattha katamāni bāvīsatindriyāni? Cakkhundriyaṁ, sotindriyaṁ, ghānindriyaṁ, jivhindriyaṁ, kāyindriyaṁ, manindriyaṁ, itthindriyaṁ, purisindriyaṁ, jīvitindriyaṁ, sukhindriyaṁ, dukkhindriyaṁ, somanassindriyaṁ, domanassindriyaṁ, upekkhindriyaṁ, saddhindriyaṁ, vīriyindriyaṁ, satindriyaṁ, samādhindriyaṁ, paññindriyaṁ, anaññātaññassāmītindriyaṁ, aññindriyaṁ, aññātāvindriyaṁ— imāni vuccanti “bāvīsatindriyāni”.
 Therein what are the twenty-two controlling faculties? The controlling faculty of eye, controlling faculty of ear, controlling faculty of nose, controlling faculty of tongue, controlling faculty of body, controlling faculty of mind, controlling faculty of femininity, controlling faculty of masculinity, controlling faculty of vital principle, controlling faculty of pleasure (physical), controlling faculty of pain (physical), controlling faculty of mental pleasure, controlling faculty of mental pain, controlling faculty of indifference, controlling faculty of confidence, controlling faculty of energy, controlling faculty of mindfulness, controlling faculty of concentration, controlling faculty of wisdom, controlling faculty of initial enlightenment, controlling faculty of intermediate enlightenment, controlling faculty of final enlightenment. These are called the twenty-two controlling faculties. (5)
Tattha katame nava hetū? Tayo kusalahetū, tayo akusalahetū, tayo abyākatahetū.
 Therein what are the nine roots? The three good roots; three bad roots; three neither-good-nor-bad roots.
Tattha katame tayo kusalahetū? Alobho kusalahetu, adoso kusalahetu, amoho kusalahetu— ime tayo kusalahetū.
 Therein what are the three good roots? The good root of absence of greed, the good root of absence of hatred, the good root of absence of dullness. These are the three good roots.
Tattha katame tayo akusalahetū? Lobho akusalahetu, doso akusalahetu, moho akusalahetu— ime tayo akusalahetū.
 Therein what are the three bad roots? The bad root of greed, the bad root of hatred, the bad root of dullness. These are the three bad roots.
Tattha katame tayo abyākatahetū? Kusalānaṁ vā dhammānaṁ vipākato kiriyābyākatesu vā dhammesu alobho, adoso, amoho— ime tayo abyākatahetū. Ime vuccanti “nava hetū”.
 Therein what are the three neither-good-nor-bad roots? The absence of greed, absence of hatred, absence of dullness in the resultants of good states and in inoperative neither-good-nor-bad states. These are the three neither-good-nor-bad roots. These are called the nine roots. (6)
Tattha katame cattāro āhārā? Kabaḷīkārāhāro, phassāhāro, manosañcetanāhāro, viññāṇāhāro— ime vuccanti “cattāro āhārā”.
 Therein what are the four nutrients? The nutrient factor of food, the nutrient of contact, the nutrient of volition, the nutrient of consciousness. These are called the four nutrients. (7)
Tattha katame satta phassā? Cakkhusamphasso, sotasamphasso, ghānasamphasso, jivhāsamphasso, kāyasamphasso, manodhātusamphasso, manoviññāṇadhātusamphasso— ime vuccanti “satta phassā”.
 Therein what are the seven (types of) contact? Eye contact, ear contact, nose contact, tongue contact, body contact, mind element contact, mind-consciousness-element contact. These are called the seven (types of) contact. (8)
Tattha katamā satta vedanā? Cakkhusamphassajā vedanā, sotasamphassajā vedanā, ghānasamphassajā vedanā, jivhāsamphassajā vedanā, kāyasamphassajā vedanā, manodhātusamphassajā vedanā, manoviññāṇadhātusamphassajā vedanā— imā vuccanti “satta vedanā”.
 Therein what are the seven (types of) feeling? 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. These are called the seven (types of) feeling. (9)
Tattha katamā satta saññā? Cakkhusamphassajā saññā, sotasamphassajā saññā, ghānasamphassajā saññā, jivhāsamphassajā saññā, kāyasamphassajā saññā, manodhātusamphassajā saññā, manoviññāṇadhātusamphassajā saññā— imā vuccanti “satta saññā”.
 Therein what are the seven (types of) perception? 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. These are called the seven (types of) perception. (10)
Tattha katamā satta cetanā? Cakkhusamphassajā cetanā, sotasamphassajā cetanā, ghānasamphassajā cetanā, jivhāsamphassajā cetanā, kāyasamphassajā cetanā, manodhātusamphassajā cetanā, manoviññāṇadhātusamphassajā cetanā— imā vuccanti “satta cetanā”.
 Therein what are the seven (types of) volition? 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 element contact, volition born of mind-consciousness-element contact. These are called the seven (types of) volition. (11)
Tattha katamāni satta cittāni? Cakkhuviññāṇaṁ, sotaviññāṇaṁ, ghānaviññāṇaṁ, jivhāviññāṇaṁ, kāyaviññāṇaṁ, manodhātu, manoviññāṇadhātu— imāni vuccanti “satta cittāni”.
 Therein what are the seven (types of) consciousness? Eye consciousness, ear consciousness, nose consciousness, tongue consciousness, body consciousness, mind element, mind-consciousness-element. These are called the seven (types of) consciousness. (12)
2. Uppattānuppattivāra
 2. Section Dealing with Arising and Non-arising
2.1. Kāmadhātu
 1. The Element of (the Plane of) Desire
Kāmadhātuyā kati khandhā, kati āyatanāni, kati dhātuyo, kati saccāni, kati indriyāni, kati hetū, kati āhārā, kati phassā, kati vedanā, kati saññā, kati cetanā, kati cittāni?
 In the element of desire, how many aggregates; how many bases; how many elements; how many truths; how many controlling faculties; how many roots; how many nutrients; how many (types of) contact; how many (types of) feeling; how many (types of) perception; how many (types of) volition; how many (types of) consciousness?
Kāmadhātuyā pañcakkhandhā, dvādasāyatanāni, aṭṭhārasa dhātuyo, tīṇi saccāni, bāvīsatindriyāni, nava hetū, cattāro āhārā, satta phassā, satta vedanā, satta saññā, satta cetanā, satta cittāni.
 In the element of desire are five aggregates; twelve bases; eighteen elements; three truths; twenty-two controlling faculties; | nine roots; four nutrients; seven (types of) contact; seven (types of) feeling; seven (types of) perception; seven (types of) volition; seven (types of) consciousness.
Tattha katame kāmadhātuyā pañcakkhandhā? Rūpakkhandho, vedanākkhandho, saññākkhandho, saṅkhārakkhandho, viññāṇakkhandho— ime vuccanti “kāmadhātuyā pañcakkhandhā”.
 Therein what are the five aggregates in the element of desire? The aggregate of material quality, aggregate of feeling, aggregate of perception, aggregate of mental concomitants, aggregate of consciousness. These are called the five aggregates in the element of desire. (1)
Tattha katamāni kāmadhātuyā dvādasāyatanāni? Cakkhāyatanaṁ, rūpāyatanaṁ, sotāyatanaṁ, saddāyatanaṁ, ghānāyatanaṁ, gandhāyatanaṁ, jivhāyatanaṁ, rasāyatanaṁ, kāyāyatanaṁ, phoṭṭhabbāyatanaṁ, manāyatanaṁ, dhammāyatanaṁ— imāni vuccanti “kāmadhātuyā dvādasāyatanāni”.
 Therein what are the twelve bases in the element of desire? Eye base, visible base, ear base, audible base, nose base, odorous base, tongue base, sapid base, body base, tangible base, mind base, ideational base. These are called the twelve bases in the element of desire. (2)
Tattha katamā kāmadhātuyā aṭṭhārasa dhātuyo? Cakkhudhātu, rūpadhātu, cakkhuviññāṇadhātu, sotadhātu, saddadhātu, sotaviññāṇadhātu, ghānadhātu, gandhadhātu, ghānaviññāṇadhātu, jivhādhātu, rasadhātu, jivhāviññāṇadhātu, kāyadhātu, phoṭṭhabbadhātu, kāyaviññāṇadhātu, manodhātu, dhammadhātu, manoviññāṇadhātu— imā vuccanti “kāmadhātuyā aṭṭhārasa dhātuyo”.
 Therein what are the eighteen elements in the element of desire? 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. These are called the eighteen elements in the element of desire. (3)
Tattha katamāni kāmadhātuyā tīṇi saccāni? Dukkhasaccaṁ, samudayasaccaṁ, maggasaccaṁ— imāni vuccanti “kāmadhātuyā tīṇi saccāni”.
 Therein what are the three truths in the element of desire? The truth of suffering, the truth of the cause, the truth of the path. These are called the three truths in the element of desire. (4)
Tattha katamāni kāmadhātuyā bāvīsatindriyāni? Cakkhundriyaṁ, sotindriyaṁ …pe… aññātāvindriyaṁ— imāni vuccanti “kāmadhātuyā bāvīsatindriyāni”.
 Therein what are the twenty-two controlling faculties in the element of desire? The controlling faculty of eye, controlling faculty of ear,* controlling faculty of final enlightenment. These are called the twenty-two controlling faculties in the element of desire. (5)
Tattha katame kāmadhātuyā nava hetū? Tayo kusalahetū, tayo akusalahetū, tayo abyākatahetū …pe… ime vuccanti “kāmadhātuyā nava hetū”.
 * Intermediate controlling faculties.
Tattha katame kāmadhātuyā cattāro āhārā? Kabaḷīkārāhāro, phassāhāro, manosañcetanāhāro, viññāṇāhāro— ime vuccanti “kāmadhātuyā cattāro āhārā”.
 Therein what are the nine roots in the element of desire? The three good roots; three bad roots; three neither-good-nor-bad roots.* These are called the nine roots in the element of desire. (6)
* See paragraph 984.
Tattha katame kāmadhātuyā satta phassā? Cakkhusamphasso sotasamphasso, ghānasamphasso, jivhāsamphasso, kāyasamphasso, manodhātusamphasso, manoviññāṇadhātusamphasso— ime vuccanti “kāmadhātuyā satta phassā”.
Therein what are the four nutrients in the element of desire? The nutrient factor of food, the nutrient of contact, the nutrient of | volition, the nutrient of consciousness. These are called the four nutrients in the element of desire. (7)
Tattha katamā kāmadhātuyā satta vedanā? Cakkhusamphassajā vedanā, sotasamphassajā vedanā, ghānasamphassajā vedanā, jivhāsamphassajā vedanā, kāyasamphassajā vedanā, manodhātusamphassajā vedanā, manoviññāṇadhātusamphassajā vedanā— imā vuccanti “kāmadhātuyā satta vedanā”.
Therein what are the seven (types of) contact in the element of desire? Eye contact, ear contact, nose contact, tongue contact, body contact, mind element contact, mind-consciousness-element contact. These are called the seven (types of) contact in the element of desire. (8)
Tattha katamā kāmadhātuyā satta saññā? Cakkhusamphassajā saññā, sotasamphassajā saññā, ghānasamphassajā saññā, jivhāsamphassajā saññā, kāyasamphassajā saññā, manodhātusamphassajā saññā, manoviññāṇadhātusamphassajā saññā— imā vuccanti “kāmadhātuyā satta saññā”.
Therein what are the seven (types of) feeling in the element of desire? 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. These are called the seven (types of) feeling in the element of desire. (9)
Tattha katamā kāmadhātuyā satta cetanā? Cakkhusamphassajā cetanā, sotasamphassajā cetanā, ghānasamphassajā cetanā, jivhāsamphassajā cetanā, kāyasamphassajā cetanā, manodhātusamphassajā cetanā, manoviññāṇadhātusamphassajā cetanā— imā vuccanti “kāmadhātuyā satta cetanā”.
Therein what are the seven (types of) perception in the element of desire? 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. These are called the seven (types of) perception in the element of desire. (10)
Tattha katamāni kāmadhātuyā satta cittāni? Cakkhuviññāṇaṁ, sotaviññāṇaṁ, ghānaviññāṇaṁ, jivhāviññāṇaṁ, kāyaviññāṇaṁ, manodhātu, manoviññāṇadhātu— imāni vuccanti “kāmadhātuyā satta cittāni”.
Therein what are the seven (types of) volition in the element of desire? 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 element contact, volition born of mind-consciousness-element contact. These are called the seven (types of) volition in the element of desire. (11)
2.2. Rūpadhātu
Rūpadhātuyā kati khandhā, kati āyatanā, kati dhātuyo, kati saccāni, kati indriyāni …pe… kati cittāni?
 Therein what are the seven (types of) consciousness in the element of desire? Eye consciousness, ear consciousness, nose consciousness, tongue consciousness, body consciousness, mind element, mind-consciousness-element. These are called the seven (types of) consciousness in the element of desire. (12)
Rūpadhātuyā pañcakkhandhā, cha āyatanāni, nava dhātuyo, tīṇi saccāni, cuddasindriyāni, aṭṭha hetū, tayo āhārā, cattāro phassā, catasso vedanā, catasso saññā, catasso cetanā, cattāri cittāni.
 2. The Element of (the Plane of) Form
In the element of form how many aggregates; how many bases; how many elements; how many truths; how many controlling faculties;* how many (types of) consciousness?
Tattha katame rūpadhātuyā pañcakkhandhā? Rūpakkhandho, vedanākkhandho, saññākkhandho, saṅkhārakkhandho, viññāṇakkhandho— ime vuccanti “rūpadhātuyā pañcakkhandhā”.
* See paragraph 991.
Tattha katamāni rūpadhātuyā cha āyatanāni? Cakkhāyatanaṁ, rūpāyatanaṁ, sotāyatanaṁ, saddāyatanaṁ, manāyatanaṁ, dhammāyatanaṁ— imāni vuccanti “rūpadhātuyā cha āyatanāni”.
In the element of form are five aggregates; six bases; nine elements; three truths; fourteen controlling faculties; eight roots; three nutrients; four (types of) contact; four (types of) feeling; four (types of) perception; four (types of) volition; four (types of) consciousness.
Tattha katamā rūpadhātuyā nava dhātuyo? Cakkhudhātu, rūpadhātu, cakkhuviññāṇadhātu, sotadhātu, saddadhātu, sotaviññāṇadhātu, manodhātu, dhammadhātu, manoviññāṇadhātu— imā vuccanti “rūpadhātuyā nava dhātuyo”.
Therein what are the five aggregates in the element of form? The aggregate of material quality, aggregate of feeling, aggregate of perception, aggregate of mental concomitants, aggregate of consciousness. These are called the five aggregates in the element of form. (1)
Tattha katamāni rūpadhātuyā tīṇi saccāni? Dukkhasaccaṁ, samudayasaccaṁ, maggasaccaṁ— imāni vuccanti “rūpadhātuyā tīṇi saccāni”.
Therein what are the six bases in the element of form? Eye base, visible base, ear base, audible base, mind base, ideational base. These are called the six bases in the element of form. (2)
Tattha katamāni rūpadhātuyā cuddasindriyāni? Cakkhundriyaṁ, sotindriyaṁ, manindriyaṁ, jīvitindriyaṁ, somanassindriyaṁ, upekkhindriyaṁ, saddhindriyaṁ, vīriyindriyaṁ, satindriyaṁ, samādhindriyaṁ, paññindriyaṁ, anaññātaññassāmītindriyaṁ, aññindriyaṁ, aññātāvindriyaṁ— imāni vuccanti “rūpadhātuyā cuddasindriyāni”.
Therein what are the nine elements in the element of form? Eye element, visible element, eye-consciousness-element, ear element, audible element, ear-consciousness-element, mind element, ideational element, mind-consciousness-element. These are called the nine elements in the element of form. (3)
Tattha katame rūpadhātuyā aṭṭha hetū? Tayo kusalahetū, dve akusalahetū, tayo abyākatahetū.
Therein what are the three truths in the element of form? The truth of suffering, the truth of the cause, the truth of the path. These are called the three truths in the element of form. (4)
Tattha katame tayo kusalahetū? Alobho kusalahetu, adoso kusalahetu, amoho kusalahetu— ime tayo kusalahetū.
Therein what are the fourteen controlling faculties in the element of form? The controlling faculty of eye, controlling faculty of ear, controlling faculty of mind, controlling faculty of vital principle, controlling faculty of mental pleasure, controlling faculty of indifference, controlling faculty of confidence, controlling faculty of energy, controlling faculty of mindfulness, controlling faculty of concentration, controlling faculty of wisdom, controlling faculty of initial enlightenment, controlling faculty of intermediate enlightenment, controlling faculty of final enlightenment. These are called the fourteen controlling faculties in the element of form. (5)
Tattha katame dve akusalahetū? Lobho akusalahetu, moho akusalahetu— ime dve akusalahetū.
Therein what are the eight roots in the element of form? The three good roots; two bad roots; three neither-good-nor-bad roots.
Tattha katame tayo abyākatahetū? Kusalānaṁ vā dhammānaṁ vipākato kiriyābyākatesu vā dhammesu alobho, adoso, amoho— ime tayo abyākatahetū. Ime vuccanti rūpadhātuyā aṭṭha hetū.
Therein what are the three good roots? The good root of absence of greed, the good root of absence of hatred, the good root of absence of dullness. These are the three good roots.
Tattha katame rūpadhātuyā tayo āhārā? Phassāhāro, manosañcetanāhāro, viññāṇāhāro— ime vuccanti “rūpadhātuyā tayo āhārā”.
Therein what are the two bad roots? The bad root of greed, the bad root of dullness. These are the two bad roots.
Tattha katame rūpadhātuyā cattāro phassā? Cakkhusamphasso, sotasamphasso, manodhātusamphasso, manoviññāṇadhātusamphasso— ime vuccanti “rūpadhātuyā cattāro phassā”.
Therein what are the three neither-good-nor-bad roots? The absence of greed, absence of hatred, absence of dullness in the resultants of good states and in inoperative neither-good-nor-bad states. These are the three neither-good-nor-bad roots. These are called the eight roots in the element of form. (6)
Tattha katamā rūpadhātuyā catasso vedanā …pe… catasso saññā …pe… catasso cetanā …pe… cattāri cittāni? Cakkhuviññāṇaṁ, sotaviññāṇaṁ, manodhātu, manoviññāṇadhātu— imāni vuccanti “rūpadhātuyā cattāri cittāni”. –12
Therein what are the three nutrients in the element of form? The nutrient of contact, the nutrient of volition, the nutrient of consciousness. These are called the three nutrients in the element of form. (7)
2.3. Arūpadhātu
Arūpadhātuyā kati khandhā …pe… kati cittāni?
 Therein what are the four (types of) contact in the element of form? Eye contact, ear contact, mind element contact, mind-consciousness-element contact. These are called the four (types of) contact in the element of form. (8)
Arūpadhātuyā cattāro khandhā, dve āyatanāni, dve dhātuyo, tīṇi saccāni, ekādasindriyāni, aṭṭha hetū, tayo āhārā, eko phasso, ekā vedanā, ekā saññā, ekā cetanā, ekaṁ cittaṁ.
 Therein what are the four (types of) feeling,* the four (types of) perception,* the four (types of) volition,* the four (types of) consciousness in the element of form? Eye consciousness, ear consciousness, mind element, mind-consciousness-element. These are called the four (types of) consciousness in the element of form. (12)
Tattha katame arūpadhātuyā cattāro khandhā? Vedanākkhandho, saññākkhandho, saṅkhārakkhandho, viññāṇakkhandho— ime vuccanti “arūpadhātuyā cattāro khandhā”.
 * Complete appropriately as paras. 987, 988, 989.
Tattha katamāni arūpadhātuyā dve āyatanāni? Manāyatanaṁ, dhammāyatanaṁ— imāni vuccanti “arūpadhātuyā dve āyatanāni”.
 3. (The Plane of) the Formless Element
In the formless element how many aggregates;* how many (types of) consciousness?
Tattha katamā arūpadhātuyā dve dhātuyo? Manoviññāṇadhātu, dhammadhātu— imā vuccanti “arūpadhātuyā dve dhātuyo”.
* See paragraph 991.
Tattha katamāni arūpadhātuyā tīṇi saccāni? Dukkhasaccaṁ, samudayasaccaṁ, maggasaccaṁ— imāni vuccanti “arūpadhātuyā tīṇi saccāni”.
In the formless element are four aggregates; two bases; two elements; three truths; eleven controlling faculties; eight roots; three nutrients; one (type of) contact; one (type of) feeling; one (type of) perception; one (type of) volition; one (type of) consciousness.
Tattha katamāni arūpadhātuyā ekādasindriyāni? Manindriyaṁ, jīvitindriyaṁ, somanassindriyaṁ, upekkhindriyaṁ, saddhindriyaṁ, vīriyindriyaṁ, satindriyaṁ, samādhindriyaṁ, paññindriyaṁ, aññindriyaṁ, aññātāvindriyaṁ— imāni vuccanti “arūpadhātuyā ekādasindriyāni”.
 Therein what are the four aggregates in the formless element? The aggregate of feeling, aggregate of perception, aggregate of mental concomitants, aggregate of consciousness. These are called the four aggregates in the formless plane. (1)
Tattha katame arūpadhātuyā aṭṭha hetū? Tayo kusalahetū, dve akusalahetū, tayo abyākatahetū …pe… ime vuccanti “arūpadhātuyā aṭṭha hetū”.
 Therein what are the two bases in the formless element? | The mind base, ideational base. These are called the two bases in the formless element. (2)
Tattha katame arūpadhātuyā tayo āhārā? Phassāhāro, manosañcetanāhāro, viññāṇāhāro— ime vuccanti “arūpadhātuyā tayo āhārā”.
 Therein what are the two elements in the formless element? Mind-consciousness-element, ideational element. These are called the two elements in the formless element. (3)
Tattha katamo arūpadhātuyā eko phasso? Manoviññāṇadhātusamphasso— ayaṁ vuccati “arūpadhātuyā eko phasso”.
 Therein what are the three truths in the formless element? The truth of suffering, the truth of the cause, the truth of the path. These are called the three truths in the formless element. (4)
Tattha katamā arūpadhātuyā ekā vedanā …pe… ekā saññā …pe… ekā cetanā …pe… ekaṁ cittaṁ? Manoviññāṇadhātu— idaṁ vuccati “arūpadhātuyā ekaṁ cittaṁ”. –12
 Therein what are the eleven controlling faculties in the formless element? The controlling faculty of mind, controlling faculty of vital principle, controlling faculty of mental pleasure, controlling faculty of indifference, controlling faculty of confidence, controlling faculty of energy, controlling faculty of mindfulness, controlling faculty of concentration, controlling faculty of wisdom, controlling faculty of intermediate enlightenment, controlling faculty of final enlightenment. These are called the eleven controlling faculties in the formless element. (5)
2.4. Apariyāpanna
 Therein what are the eight roots in the formless element? The three good roots; two bad roots; three neither-good-nor-bad roots.* These are called the eight roots in the formless element. (6)
Apariyāpanne kati khandhā …pe… kati cittāni?
* See paragraph 994.
Apariyāpanne cattāro khandhā, dve āyatanāni, dve dhātuyo, dve saccāni, dvādasindriyāni, cha hetū, tayo āhārā, eko phasso, ekā vedanā, ekā saññā, ekā cetanā, ekaṁ cittaṁ.
Therein what are the three nutrients in the formless element? The nutrient of contact, the nutrient of volition, the nutrient of consciousness. These are called the three nutrients in the formless element. (7)
Tattha katame apariyāpanne cattāro khandhā? Vedanākkhandho, saññākkhandho, saṅkhārakkhandho, viññāṇakkhandho— ime vuccanti “apariyāpanne cattāro khandhā”.
Therein what is the one (type of) contact in the formless element? Mind-consciousness-element contact. This is called the one (type of) contact in the formless element. (8)
Tattha katamāni apariyāpanne dve āyatanāni? Manāyatanaṁ, dhammāyatanaṁ— imāni vuccanti “apariyāpanne dve āyatanāni”.
Therein what is the one (type of) feeling,* one (type of) perception,* one (type of) volition,* one (type of) consciousness in the formless element? Mind-consciousness-element. This is called the one (type of) consciousness in the formless element. (12)
Tattha katamā apariyāpanne dve dhātuyo? Manoviññāṇadhātu, dhammadhātu— imā vuccanti “apariyāpanne dve dhātuyo”.
* Complete appropriately as paragraph 992.
Tattha katamāni apariyāpanne dve saccāni? Maggasaccaṁ, nirodhasaccaṁ— imāni vuccanti “apariyāpanne dve saccāni”.
4. (States) not Included (in the Mundane)
Tattha katamāni apariyāpanne dvādasindriyāni? Manindriyaṁ, jīvitindriyaṁ, somanassindriyaṁ, upekkhindriyaṁ, saddhindriyaṁ, vīriyindriyaṁ, satindriyaṁ, samādhindriyaṁ, paññindriyaṁ, anaññātaññassāmītindriyaṁ, aññindriyaṁ, aññātāvindriyaṁ— imāni vuccanti “apariyāpanne dvādasindriyāni”.
 In “(states) not included”, how many aggregates;* how many (types of) consciousness?
Tattha katame apariyāpanne cha hetū? Tayo kusalahetū, tayo abyākatahetū.
 * See paragraph 991.
Tattha katame tayo kusalahetū? Alobho kusalahetu, adoso kusalahetu, amoho kusalahetu— ime tayo kusalahetū.
 In “(states) not included” are four aggregates; two bases; two elements; two truths; twelve controlling faculties; six roots; three nutrients; one (type of) contact; one (type of) feeling; one (type of) perception; one (type of) volition; one (type of) consciousness.
Tattha katame tayo abyākatahetū? Kusalānaṁ dhammānaṁ vipākato alobho, adoso, amoho— ime tayo abyākatahetū. Ime vuccanti “apariyāpanne cha hetū”.
 Therein in “(states) not included” what are the four aggregates? The aggregate of feeling, aggregate of perception, aggregate of mental concomitants, aggregate of consciousness. These in “(states) not included” are called the four aggregates. (1)
Tattha katame apariyāpanne tayo āhārā? Phassāhāro, manosañcetanāhāro, viññāṇāhāro— ime vuccanti “apariyāpanne tayo āhārā”.
 Therein in “(states) not included” what are the two bases? Mind base, ideational base. These in “(states) not included” are called the two bases. (2)
Tattha katamo apariyāpanne eko phasso? Manoviññāṇadhātusamphasso— ayaṁ vuccati “apariyāpanne eko phasso”.
 Therein in “(states) not included” what are the two elements? Mind-consciousness-element, ideational element. These in “(states) not included” are called the two elements. (3)
Tattha katamā apariyāpanne ekā vedanā …pe… ekā saññā …pe… ekā cetanā …pe… ekaṁ cittaṁ? Manoviññāṇadhātu— idaṁ vuccati “apariyāpanne ekaṁ cittaṁ”. –12
 Therein in “(states) not included” what are the two truths? The truth of the path, the truth of cessation. These in “(states) not included” are called the two truths. (4)
3. Pariyāpannāpariyāpannavāra
 Therein in “(states) not included” what are the twelve controlling faculties? The controlling faculty of mind, controlling faculty of vital principle, controlling faculty of mental pleasure, controlling faculty of indifference, controlling faculty of confidence, controlling faculty of energy, controlling faculty of mindfulness, controlling faculty of concentration, controlling faculty of wisdom, controlling faculty of initial enlightenment, controlling faculty of intermediate enlightenment, controlling faculty of final enlightenment. These in “(states) not included” are called the twelve controlling faculties. (5)
3.1. Kāmadhātu
Pañcannaṁ khandhānaṁ kati kāmadhātupariyāpannā, kati na kāmadhātupariyāpannā …pe… sattannaṁ cittānaṁ kati kāmadhātupariyāpannā, kati na kāmadhātupariyāpannā?
 Therein in “(states) not included” what are the six roots? The three good roots, the three neither-good-nor-bad roots.
Rūpakkhandho kāmadhātupariyāpanno; cattāro khandhā siyā kāmadhātupariyāpannā, siyā na kāmadhātupariyāpannā.
 Therein what are the three good roots? The good root of absence of greed, the good root of absence of hatred, the good root of absence of dullness. These are the three good roots.
Dasāyatanā kāmadhātupariyāpannā; dve āyatanā siyā kāmadhātupariyāpannā, siyā na kāmadhātupariyāpannā.
 Therein what are the three neither-good-nor-bad roots? The absence of greed, absence of hatred, absence of dullness in the resultants of good states. These are the three neither-good-nor-bad roots. These in “(states) not included” are called the six roots. (6)
Soḷasa dhātuyo kāmadhātupariyāpannā; dve dhātuyo siyā kāmadhātupariyāpannā, siyā na kāmadhātupariyāpannā.
 Therein in “(states) not included” what are the three nutrients? The nutrient of contact, the nutrient of volition, the | nutrient of consciousness. These in “(states) not included” are called the three nutrients. (7)
Samudayasaccaṁ kāmadhātupariyāpannaṁ; dve saccā na kāmadhātupariyāpannā; dukkhasaccaṁ siyā kāmadhātupariyāpannaṁ, siyā na kāmadhātupariyāpannaṁ.
 Therein in “(states) not included” what is the one (type of) contact? Mind-consciousness-element contact. This in “(states) not included” is called the one (type of) contact. (8)
Dasindriyā kāmadhātupariyāpannā; tīṇindriyā na kāmadhātupariyāpannā; navindriyā siyā kāmadhātupariyāpannā, siyā na kāmadhātupariyāpannā.
 Therein in “(states) not included” what is the one (type of) feeling,* the one (type of) perception,* the one (type of) volition,* the one (type of) consciousness? Mind-consciousness-element. This in “(states) not included” is called the one (type of) consciousness. (12)
Tayo akusalahetū kāmadhātupariyāpannā; cha hetū siyā kāmadhātupariyāpannā, siyā na kāmadhātupariyāpannā.
 * Complete appropriately as paragraph 992.
Kabaḷīkāro āhāro kāmadhātupariyāpanno; tayo āhārā siyā kāmadhātupariyāpannā, siyā na kāmadhātupariyāpannā.
 3. Section Dealing with (States) Included and not Included
1. The Element of (the Plane of) Desire
Cha phassā kāmadhātupariyāpannā; manoviññāṇadhātusamphasso siyā kāmadhātu pariyāpanno, siyā na kāmadhātupariyāpanno.
 Of the five aggregates how many are included in the element of desire; how many are not included in the element of desire;* of the seven (types of) consciousness how many are included in the element of desire; how many are not included in the element of desire?
Cha vedanā …pe… cha saññā …pe… cha cetanā …pe… cha cittā kāmadhātupariyāpannā; manoviññāṇadhātu siyā kāmadhātupariyāpannā, siyā na kāmadhātupariyāpannā.
 * See paragraph 991.
3.2. Rūpadhātu
 The aggregate of material quality is included in the element of desire. Four aggregates sometimes are included in the element of desire; sometimes are not included in the element of desire.
Pañcannaṁ khandhānaṁ kati rūpadhātupariyāpannā, kati na rūpadhātupariyāpannā …pe… sattannaṁ cittānaṁ kati rūpadhātupariyāpannā, kati na rūpadhātupariyāpannā?
Ten bases are included in the element of desire. Two bases sometimes are included in the element of desire; sometimes are not included in the element of desire.
Rūpakkhandho na rūpadhātupariyāpanno; cattāro khandhā siyā rūpadhātupariyāpannā, siyā na rūpadhātupariyāpannā.
Sixteen elements are included in the element of desire. Two elements sometimes are included in the element of desire; sometimes are not included in the element of desire.
Dasāyatanā na rūpadhātupariyāpannā; dve āyatanā siyā rūpadhātupariyāpannā, siyā na rūpadhātupariyāpannā.
The truth of the cause is included in the element of desire. Two truths are not included in the element of desire. The truth of suffering sometimes is included in the element of desire; sometimes is not included in the element of desire.
Soḷasa dhātuyo na rūpadhātupariyāpannā; dve dhātuyo siyā rūpadhātupariyāpannā, siyā na rūpadhātupariyāpannā.
Ten controlling faculties are included in the element of desire. Three controlling faculties are not included in the element of desire. Nine controlling faculties sometimes are included in the | element of desire; sometimes are not included in the element of desire.
Tīṇi saccāni na rūpadhātupariyāpannā; dukkhasaccaṁ siyā rūpadhātupariyāpannaṁ, siyā na rūpadhātupariyāpannaṁ.
Three bad roots are included in the element of desire. Six roots sometimes are included in the element of desire; sometimes are not included in the element of desire.
Terasindriyā na rūpadhātupariyāpannā; navindriyā siyā rūpadhātupariyāpannā, siyā na rūpadhātupariyāpannā.
The nutrient factor of food is included in the element of desire. Three nutrients sometimes are included in the element of desire; sometimes are not included in the element of desire.
Tayo akusalahetū na rūpadhātupariyāpannā; cha hetū siyā rūpadhātupariyāpannā, siyā na rūpadhātupariyāpannā.
Six (types of) contact are included in the element of desire. Mind-consciousness-element contact sometimes is included in the element of desire; sometimes is not included in the element of desire.
Kabaḷīkāro āhāro na rūpadhātupariyāpanno; tayo āhārā siyā rūpadhātupariyāpannā, siyā na rūpadhātupariyāpannā.
Six (types of) feeling,* six (types of) perception,* six (types of) volition,* six (types of) consciousness are included in the element of desire. Mind-consciousness-element sometimes is included in the element of desire; sometimes is not included in the element of desire.
Cha phassā na rūpadhātupariyāpannā; manoviññāṇadhātusamphasso siyā rūpadhātupariyāpanno, siyā na rūpadhātupariyāpanno.
* Complete appropriately as paragraph 992.
Cha vedanā …pe… cha saññā …pe… cha cetanā …pe… cha cittā na rūpadhātupariyāpannā; manoviññāṇadhātu siyā rūpadhātupariyāpannā, siyā na rūpadhātupariyāpannā.
2. The Element of (the Plane of) Form
3.3. Arūpadhātu
 Of the five aggregates how many are included in the element of form; how many are not included in the element of form;* of the seven (types of) consciousness how many are included in the element of form; how many are not included in the element of form?
Pañcannaṁ khandhānaṁ kati arūpadhātupariyāpannā, kati na arūpadhātupariyāpannā …pe… sattannaṁ cittānaṁ kati arūpadhātupariyāpannā, kati na arūpadhātupariyāpannā?
* See paragraph 991.
Rūpakkhandho na arūpadhātupariyāpanno; cattāro khandhā siyā arūpadhātupariyāpannā, siyā na arūpadhātupariyāpannā.
The aggregate of material quality is not included in the element of form. Four aggregates sometimes are included in the element of form; sometimes are not included in the element of form.
Dasāyatanā na arūpadhātupariyāpannā; dve āyatanā siyā arūpadhātupariyāpannā, siyā na arūpadhātupariyāpannā.
Ten bases are not included in the element of form. Two bases sometimes are included in the element of form; sometimes are not included in the element of form.
Soḷasa dhātuyo na arūpadhātupariyāpannā; dve dhātuyo siyā arūpadhātupariyāpannā, siyā na arūpadhātupariyāpannā.
Sixteen elements are not included in the element of form. Two elements sometimes are included in the element of form; sometimes are not included in the element of form.
Tīṇi saccāni na arūpadhātupariyāpannāni.
Three truths are not included in the element of form. The truth | of suffering sometimes is included in the element of form; sometimes is not included in the element of form.
Dukkhasaccaṁ siyā arūpadhātupariyāpannaṁ, siyā na arūpadhātupariyāpannaṁ.
Thirteen controlling faculties are not included in the element of form. Nine controlling faculties sometimes are included in the element of form; sometimes are not included in the element of form.
Cuddasindriyā na arūpadhātupariyāpannā; aṭṭhindriyā siyā arūpadhātupariyāpannā, siyā na arūpadhātupariyāpannā.
Three bad roots are not included in the element of form. Six roots sometimes are included in the element of form; sometimes are not included in the element of form.
Tayo akusalahetū na arūpadhātupariyāpannā; cha hetū siyā arūpadhātupariyāpannā, siyā na arūpadhātupariyāpannā.
The nutrient factor of food is not included in the element of form. Three nutrients sometimes are included in the element of form; sometimes are not included in the element of form.
Kabaḷīkāro āhāro na arūpadhātupariyāpanno; tayo āhārā siyā arūpadhātupariyāpannā, siyā na arūpadhātupariyāpannā.
Six (types of) contact are not included in the element of form.
Cha phassā na arūpadhātupariyāpannā; manoviññāṇadhātusamphasso siyā arūpadhātupariyāpanno, siyā na arūpadhātupariyāpanno.
Mind-consciousness-element contact sometimes is included in the element of form; sometimes is not included in the element of form.
Cha vedanā …pe… cha saññā …pe… cha cetanā …pe… cha cittā na arūpadhātupariyāpannā; manoviññāṇadhātu siyā arūpadhātupariyāpannā, siyā na arūpadhātupariyāpannā.
Six (types of) feeling,* six (types of) perception,* six (types of) volition,* six (types of) consciousness are not included in the element of form. Mind-consciousness-element sometimes is included in the element of form; sometimes is not included in the element of form.
3.4. Pariyāpannāpariyāpanna
Pañcannaṁ khandhānaṁ kati pariyāpannā, kati apariyāpannā …pe… sattannaṁ cittānaṁ kati pariyāpannā, kati apariyāpannā?
 * Complete appropriately as paragraph 992.
Rūpakkhandho pariyāpanno; cattāro khandhā siyā pariyāpannā, siyā apariyāpannā.
 3. (The Plane of) the Formless Element
Of the five aggregates how many are included in the formless element; how many are not included in the formless element;* of the seven (types of) consciousness how many are included in the formless element; how many are not included in the formless element?
Dasāyatanā pariyāpannā; dve āyatanā siyā pariyāpannā, siyā apariyāpannā.
* See paragraph 991.
Soḷasa dhātuyo pariyāpannā; dve dhātuyo siyā pariyāpannā, siyā apariyāpannā.
The aggregate of material quality is not included in the formless element. Four aggregates sometimes are included in the formless element; sometimes are not included in the formless element.
Dve saccā pariyāpannā; dve saccā apariyāpannā.
Ten bases are not included in the formless element. Two bases sometimes are included in the formless element; sometimes are not included in the formless element.
Dasindriyā pariyāpannā, tīṇindriyā apariyāpannā; navindriyā siyā pariyāpannā, siyā apariyāpannā.
Sixteen elements are not included in the formless element. Two elements sometimes are included in the formless element; sometimes are not included in the formless element.
Tayo akusalahetū pariyāpannā; cha hetū siyā pariyāpannā, siyā apariyāpannā.
Three truths are not included in the formless element. The truth of suffering sometimes is included in the formless element; sometimes is not included in the formless element.
Kabaḷīkāro āhāro pariyāpanno; tayo āhārā siyā pariyāpannā, siyā apariyāpannā.
Fourteen controlling faculties are not included in the formless element. Eight controlling faculties sometimes are included in the formless element; sometimes are not included in the formless element.
Cha phassā pariyāpannā; manoviññāṇadhātusamphasso siyā pariyāpanno, siyā apariyāpanno.
Three bad roots are not included in the formless element. Six roots sometimes are included in the formless element; sometimes are not included in the formless element.
Cha vedanā …pe… cha saññā …pe… cha cetanā …pe… cha cittā pariyāpannā; manoviññāṇadhātu siyā pariyāpannā, siyā apariyāpannā.
The nutrient factor of food is not included in the formless element. Three nutrients sometimes are included in the formless element; sometimes are not included in the formless element.
4. Dhammadassanavāra
4.1. Kāmadhātu
 Six (types of) contact are not included in the formless element.
Kāmadhātuyā upapattikkhaṇe kati khandhā pātubhavanti …pe… kati cittāni pātubhavanti?
Mind-consciousness-element contact sometimes is included in the formless element; sometimes is not included in the formless element.
Kāmadhātuyā upapattikkhaṇe sabbesaṁ pañcakkhandhā pātubhavanti; kassaci ekādasāyatanāni pātubhavanti; kassaci dasāyatanāni pātubhavanti; kassaci aparāni dasāyatanāni pātubhavanti; kassaci navāyatanāni pātubhavanti; kassaci sattāyatanāni pātubhavanti; kassaci ekādasa dhātuyo pātubhavanti; kassaci dasa dhātuyo pātubhavanti; kassaci aparā dasa dhātuyo pātubhavanti; kassaci nava dhātuyo pātubhavanti; kassaci satta dhātuyo pātubhavanti; sabbesaṁ ekaṁ saccaṁ pātubhavati; kassaci cuddasindriyāni pātubhavanti; kassaci terasindriyāni pātubhavanti; kassaci aparāni terasindriyāni pātubhavanti; kassaci dvādasindriyāni pātubhavanti; kassaci dasindriyāni pātubhavanti; kassaci navindriyāni pātubhavanti; kassaci aparāni navindriyāni pātubhavanti; kassaci aṭṭhindriyāni pātubhavanti; kassaci aparāni aṭṭhindriyāni pātubhavanti; kassaci sattindriyāni pātubhavanti; kassaci pañcindriyāni pātubhavanti; kassaci cattārindriyāni pātubhavanti; kassaci tayo hetū pātubhavanti; kassaci dve hetū pātubhavanti; kassaci ahetukā pātubhavanti; sabbesaṁ cattāro āhārā pātubhavanti; sabbesaṁ eko phasso pātubhavati; sabbesaṁ ekā vedanā …pe… ekā saññā …pe… ekā cetanā …pe… ekaṁ cittaṁ pātubhavati.
Six (types of) feeling,* six (types of) perception,* six (types of) volition,* six (types of) consciousness are not included in the formless element. Mind-consciousness-element sometimes is included in the formless element; sometimes is not included in the formless element.
Kāmadhātuyā upapattikkhaṇe sabbesaṁ katame pañcakkhandhā pātubhavanti? Rūpakkhandho …pe… viññāṇakkhandho— kāmadhātuyā upapattikkhaṇe sabbesaṁ ime pañcakkhandhā pātubhavanti.
* Complete appropriately as paragraph 992.
Kāmadhātuyā upapattikkhaṇe kassa ekādasāyatanāni pātubhavanti? Kāmāvacarānaṁ devānaṁ, paṭhamakappikānaṁ manussānaṁ, opapātikānaṁ petānaṁ, opapātikānaṁ asurānaṁ, opapātikānaṁ tiracchānagatānaṁ, nerayikānaṁ paripuṇṇāyatanānaṁ upapattikkhaṇe ekādasāyatanāni pātubhavanti— cakkhāyatanaṁ, rūpāyatanaṁ, sotāyatanaṁ, ghānāyatanaṁ, gandhāyatanaṁ, jivhāyatanaṁ, rasāyatanaṁ, kāyāyatanaṁ, phoṭṭhabbāyatanaṁ, manāyatanaṁ, dhammāyatanaṁ. Kāmadhātuyā upapattikkhaṇe etesaṁ imāni ekādasāyatanāni pātubhavanti.
4. (States) Included and not Included (in the Mundane)
Kāmadhātuyā upapattikkhaṇe kassa dasāyatanāni pātubhavanti? Opapātikānaṁ petānaṁ, opapātikānaṁ asurānaṁ, opapātikānaṁ tiracchānagatānaṁ nerayikānaṁ, jaccandhānaṁ upapattikkhaṇe dasāyatanāni pātubhavanti— rūpāyatanaṁ, sotāyatanaṁ, ghānāyatanaṁ, gandhāyatanaṁ, jivhāyatanaṁ, rasāyatanaṁ, kāyāyatanaṁ, phoṭṭhabbāyatanaṁ, manāyatanaṁ, dhammāyatanaṁ. Kāmadhātuyā upapattikkhaṇe etesaṁ imāni dasāyatanāni pātubhavanti.
 Of the five aggregates how many are included; how many are not included;* of the seven (types of) consciousness how many are included; how many are not included?
Kāmadhātuyā upapattikkhaṇe kassa aparāni dasāyatanāni pātubhavanti? Opapātikānaṁ petānaṁ, opapātikānaṁ asurānaṁ, opapātikānaṁ tiracchānagatānaṁ nerayikānaṁ, jaccabadhirānaṁ upapattikkhaṇe dasāyatanāni pātubhavanti— cakkhāyatanaṁ, rūpāyatanaṁ, ghānāyatanaṁ, gandhāyatanaṁ, jivhāyatanaṁ, rasāyatanaṁ, kāyāyatanaṁ, phoṭṭhabbāyatanaṁ, manāyatanaṁ, dhammāyatanaṁ. Kāmadhātuyā upapattikkhaṇe etesaṁ imāni dasāyatanāni pātubhavanti.
 * See paragraph 991.
Kāmadhātuyā upapattikkhaṇe kassa navāyatanāni pātubhavanti? Opapātikānaṁ petānaṁ, opapātikānaṁ asurānaṁ, opapātikānaṁ tiracchānagatānaṁ nerayikānaṁ, jaccandhabadhirānaṁ upapattikkhaṇe navāyatanāni pātubhavanti— rūpāyatanaṁ, ghānāyatanaṁ, gandhāyatanaṁ, jivhāyatanaṁ, rasāyatanaṁ, kāyāyatanaṁ, phoṭṭhabbāyatanaṁ, manāyatanaṁ, dhammāyatanaṁ. Kāmadhātuyā upapattikkhaṇe etesaṁ imāni navāyatanāni pātubhavanti.
 The aggregate of material quality is included. Four aggregates sometimes are included; sometimes are not included.
Kāmadhātuyā upapattikkhaṇe kassa sattāyatanāni pātubhavanti? Gabbhaseyyakānaṁ sattānaṁ upapattikkhaṇe sattāyatanāni pātubhavanti— rūpāyatanaṁ, gandhāyatanaṁ, rasāyatanaṁ, kāyāyatanaṁ, phoṭṭhabbāyatanaṁ, manāyatanaṁ, dhammāyatanaṁ. Kāmadhātuyā upapattikkhaṇe etesaṁ imāni sattāyatanāni pātubhavanti.
 Ten bases are included. Two bases sometimes are included; sometimes are not included.
Kāmadhātuyā upapattikkhaṇe kassa ekādasa dhātuyo pātubhavanti? Kāmāvacarānaṁ devānaṁ, paṭhamakappikānaṁ manussānaṁ, opapātikānaṁ petānaṁ, opapātikānaṁ asurānaṁ, opapātikānaṁ tiracchānagatānaṁ nerayikānaṁ paripuṇṇāyatanānaṁ upapattikkhaṇe ekādasa dhātuyo pātubhavanti— cakkhudhātu, rūpadhātu, sotadhātu, ghānadhātu, gandhadhātu, jivhādhātu, rasadhātu, kāyadhātu, phoṭṭhabbadhātu, manoviññāṇadhātu, dhammadhātu. Kāmadhātuyā upapattikkhaṇe etesaṁ imā ekādasa dhātuyo pātubhavanti.
 Sixteen elements are included. Two elements sometimes are included; sometimes are not included.
Kāmadhātuyā upapattikkhaṇe kassa dasa dhātuyo pātubhavanti? Opapātikānaṁ petānaṁ, opapātikānaṁ asurānaṁ, opapātikānaṁ tiracchānagatānaṁ nerayikānaṁ, jaccandhānaṁ upapattikkhaṇe dasa dhātuyo pātubhavanti— rūpadhātu, sotadhātu, ghānadhātu, gandhadhātu, jivhādhātu, rasadhātu, kāyadhātu, phoṭṭhabbadhātu, manoviññāṇadhātu, dhammadhātu. Kāmadhātuyā upapattikkhaṇe etesaṁ imā dasa dhātuyo pātubhavanti.
 Two truths are included. Two truths are not included.
Kāmadhātuyā upapattikkhaṇe kassa aparā dasa dhātuyo pātubhavanti? Opapātikānaṁ petānaṁ, opapātikānaṁ asurānaṁ, opapātikānaṁ tiracchānagatānaṁ nerayikānaṁ, jaccabadhirānaṁ upapattikkhaṇe dasa dhātuyo pātubhavanti— cakkhudhātu, rūpadhātu, ghānadhātu, gandhadhātu, jivhādhātu, rasadhātu, kāyadhātu, phoṭṭhabbadhātu, manoviññāṇadhātu, dhammadhātu. Kāmadhātuyā upapattikkhaṇe etesaṁ imā dasa dhātuyo pātubhavanti.
 Ten controlling faculties are included. Three controlling faculties are not included. Nine controlling faculties sometimes are included; sometimes are not included.
Kāmadhātuyā upapattikkhaṇe kassa nava dhātuyo pātubhavanti? Opapātikānaṁ petānaṁ, opapātikānaṁ asurānaṁ, opapātikānaṁ tiracchānagatānaṁ nerayikānaṁ, jaccandhabadhirānaṁ upapattikkhaṇe nava dhātuyo pātubhavanti— rūpadhātu, ghānadhātu, gandhadhātu, jivhādhātu, rasadhātu, kāyadhātu, phoṭṭhabbadhātu, manoviññāṇadhātu, dhammadhātu. Kāmadhātuyā upapattikkhaṇe etesaṁ imā nava dhātuyo pātubhavanti.
 Three bad roots are included. Six roots sometimes are included; sometimes are not included.
Kāmadhātuyā upapattikkhaṇe kassa satta dhātuyo pātubhavanti? Gabbhaseyyakānaṁ sattānaṁ upapattikkhaṇe satta dhātuyo pātubhavanti— rūpadhātu, gandhadhātu, rasadhātu, kāyadhātu, phoṭṭhabbadhātu, manoviññāṇadhātu, dhammadhātu. Kāmadhātuyā upapattikkhaṇe etesaṁ imā satta dhātuyo pātubhavanti.
 The nutrient factor of food is included. Three nutrients sometimes are included; sometimes are not included.
Kāmadhātuyā upapattikkhaṇe sabbesaṁ katamaṁ ekaṁ saccaṁ pātubhavati? Dukkhasaccaṁ— kāmadhātuyā upapattikkhaṇe sabbesaṁ idaṁ ekaṁ saccaṁ pātubhavati.
 Six (types of) contact are included. Mind-consciousness-element contact sometimes is included; sometimes is not included.
Kāmadhātuyā upapattikkhaṇe kassa cuddasindriyāni pātubhavanti? Kāmāvacarānaṁ devānaṁ, sahetukānaṁ ñāṇasampayuttānaṁ upapattikkhaṇe cuddasindriyāni pātubhavanti— cakkhundriyaṁ, sotindriyaṁ, ghānindriyaṁ, jivhindriyaṁ, kāyindriyaṁ, manindriyaṁ, itthindriyaṁ vā purisindriyaṁ vā, jīvitindriyaṁ, somanassindriyaṁ vā upekkhindriyaṁ vā, saddhindriyaṁ, vīriyindriyaṁ, satindriyaṁ, samādhindriyaṁ, paññindriyaṁ. Kāmadhātuyā upapattikkhaṇe etesaṁ imāni cuddasindriyāni pātubhavanti.
 Six (types of) feeling,* six (types of) perception,* six (types of) volition,* six (types of) consciousness are included. Mind-consciousness-element sometimes is included; sometimes is not included.
Kāmadhātuyā upapattikkhaṇe kassa terasindriyāni pātubhavanti? Kāmāvacarānaṁ devānaṁ sahetukānaṁ ñāṇavippayuttānaṁ upapattikkhaṇe terasindriyāni pātubhavanti— cakkhundriyaṁ, sotindriyaṁ, ghānindriyaṁ, jivhindriyaṁ, kāyindriyaṁ, manindriyaṁ, itthindriyaṁ vā purisindriyaṁ vā, jīvitindriyaṁ, somanassindriyaṁ vā upekkhindriyaṁ vā, saddhindriyaṁ, vīriyindriyaṁ, satindriyaṁ, samādhindriyaṁ. Kāmadhātuyā upapattikkhaṇe etesaṁ imāni terasindriyāni pātubhavanti.
 * Complete appropriately as paragraph 992.
Kāmadhātuyā upapattikkhaṇe kassa aparāni terasindriyāni pātubhavanti? Paṭhamakappikānaṁ manussānaṁ sahetukānaṁ ñāṇasampayuttānaṁ upapattikkhaṇe terasindriyāni pātubhavanti— cakkhundriyaṁ, sotindriyaṁ, ghānindriyaṁ, jivhindriyaṁ, kāyindriyaṁ, manindriyaṁ, jīvitindriyaṁ, somanassindriyaṁ vā upekkhindriyaṁ vā, saddhindriyaṁ, vīriyindriyaṁ, satindriyaṁ, samādhindriyaṁ, paññindriyaṁ. Kāmadhātuyā upapattikkhaṇe etesaṁ imāni terasindriyāni pātubhavanti.
 4. Section Showing the States
1. The Element of (the Plane of) Desire
Kāmadhātuyā upapattikkhaṇe kassa dvādasindriyāni pātubhavanti? Paṭhamakappikānaṁ manussānaṁ sahetukānaṁ ñāṇavippayuttānaṁ upapattikkhaṇe dvādasindriyāni pātubhavanti— cakkhundriyaṁ, sotindriyaṁ, ghānindriyaṁ, jivhindriyaṁ, kāyindriyaṁ, manindriyaṁ, jīvitindriyaṁ, somanassindriyaṁ vā upekkhindriyaṁ vā, saddhindriyaṁ, vīriyindriyaṁ, satindriyaṁ, samādhindriyaṁ. Kāmadhātuyā upapattikkhaṇe etesaṁ imāni dvādasindriyāni pātubhavanti.
 At the moment of conception in the element of desire how many aggregates are apparent;* how many (types of) consciousness are apparent?
Kāmadhātuyā upapattikkhaṇe kassa dasindriyāni pātubhavanti? Gabbhaseyyakānaṁ sattānaṁ sahetukānaṁ ñāṇasampayuttānaṁ upapattikkhaṇe dasindriyāni pātubhavanti— kāyindriyaṁ, manindriyaṁ, itthindriyaṁ vā purisindriyaṁ vā, jīvitindriyaṁ, somanassindriyaṁ vā upekkhindriyaṁ vā, saddhindriyaṁ, vīriyindriyaṁ, satindriyaṁ, samādhindriyaṁ, paññindriyaṁ. Kāmadhātuyā upapattikkhaṇe etesaṁ imāni dasindriyāni pātubhavanti.
 * See paragraph 991.
Kāmadhātuyā upapattikkhaṇe kassa navindriyāni pātubhavanti? Gabbhaseyyakānaṁ sattānaṁ sahetukānaṁ ñāṇavippayuttānaṁ upapattikkhaṇe navindriyāni pātubhavanti— kāyindriyaṁ, manindriyaṁ, itthindriyaṁ vā purisindriyaṁ vā, jīvitindriyaṁ, somanassindriyaṁ vā upekkhindriyaṁ vā, saddhindriyaṁ, vīriyindriyaṁ, satindriyaṁ, samādhindriyaṁ. Kāmadhātuyā upapattikkhaṇe etesaṁ imāni navindriyāni pātubhavanti.
 At the moment of conception in the element of desire the five aggregates are apparent in all (beings). In some, eleven bases are apparent; in some, ten bases are apparent; in some, another ten bases are apparent; in some, nine bases are apparent; in some, seven bases are apparent; in some, eleven elements are apparent; in some, ten elements are apparent; in some, another ten elements are apparent; in some, nine elements are apparent; in some, seven elements are apparent. In all (beings) one truth is apparent. In some, fourteen controlling faculties are apparent; in some, thirteen controlling faculties are apparent; in some, another thirteen | controlling faculties are apparent; in some, twelve controlling faculties are apparent; in some, ten controlling faculties are apparent; in some, nine controlling faculties are apparent; in some, another nine controlling faculties are apparent; in some, eight controlling faculties are apparent; in some, another eight controlling faculties are apparent; in some, seven controlling faculties are apparent; in some, five controlling faculties are apparent; in some, four controlling faculties are apparent. In some, three roots are apparent; in some, two roots are apparent; in some, no roots are apparent. In all (beings) four nutrients are apparent. In all (beings) one (type of) contact is apparent. In all (beings) one (type of) feeling; one (type of) perception; one (type of) volition; one (type of) consciousness is apparent.
Kāmadhātuyā upapattikkhaṇe kassa aparāni navindriyāni pātubhavanti? Opapātikānaṁ petānaṁ, opapātikānaṁ asurānaṁ, opapātikānaṁ tiracchānagatānaṁ nerayikānaṁ paripuṇṇāyatanānaṁ upapattikkhaṇe navindriyāni pātubhavanti— cakkhundriyaṁ, sotindriyaṁ, ghānindriyaṁ, jivhindriyaṁ, kāyindriyaṁ, manindriyaṁ, itthindriyaṁ vā purisindriyaṁ vā, jīvitindriyaṁ, upekkhindriyaṁ. Kāmadhātuyā upapattikkhaṇe etesaṁ imāni navindriyāni pātubhavanti.
 At the moment of conception in the element of desire, which five aggregates are apparent in all (beings)? The aggregate of material quality;* the aggregate of consciousness. At the moment of conception in the element of desire these five aggregates are apparent in all (beings). (1)
Kāmadhātuyā upapattikkhaṇe kassa aṭṭhindriyāni pātubhavanti? Opapātikānaṁ petānaṁ, opapātikānaṁ asurānaṁ, opapātikānaṁ tiracchānagatānaṁ nerayikānaṁ, jaccandhānaṁ upapattikkhaṇe aṭṭhindriyāni pātubhavanti— sotindriyaṁ, ghānindriyaṁ, jivhindriyaṁ, kāyindriyaṁ, manindriyaṁ, itthindriyaṁ vā purisindriyaṁ vā, jīvitindriyaṁ, upekkhindriyaṁ. Kāmadhātuyā upapattikkhaṇe etesaṁ imāni aṭṭhindriyāni pātubhavanti.
 * Intermediate aggregates.
Kāmadhātuyā upapattikkhaṇe kassa aparāni aṭṭhindriyāni pātubhavanti? Opapātikānaṁ petānaṁ, opapātikānaṁ asurānaṁ, opapātikānaṁ tiracchānagatānaṁ nerayikānaṁ, jaccabadhirānaṁ upapattikkhaṇe aṭṭhindriyāni pātubhavanti— cakkhundriyaṁ, ghānindriyaṁ, jivhindriyaṁ, kāyindriyaṁ manindriyaṁ, itthindriyaṁ vā purisindriyaṁ vā, jīvitindriyaṁ, upekkhindriyaṁ. Kāmadhātuyā upapattikkhaṇe etesaṁ imāni aṭṭhindriyāni pātubhavanti.
 At the moment of conception in the element of desire, in whom are eleven bases apparent? In devas of the plane of desire; in the human beings who are first in a world cycle; in spontaneously born ghosts; in spontaneously born asuras; in spontaneously born animals; in those who are in hell; in those having all bases at the moment of conception eleven bases are apparent, (viz.,) eye base, visible base, ear base, nose base, odorous base, tongue base, sapid base, body base, tangible base, mind base, ideational base. At the moment of conception in the element of desire these eleven bases are apparent in these (beings).
Kāmadhātuyā upapattikkhaṇe kassa sattindriyāni pātubhavanti? Opapātikānaṁ petānaṁ, opapātikānaṁ asurānaṁ, opapātikānaṁ tiracchānagatānaṁ nerayikānaṁ, jaccandhabadhirānaṁ upapattikkhaṇe sattindriyāni pātubhavanti— ghānindriyaṁ, jivhindriyaṁ, kāyindriyaṁ, manindriyaṁ, itthindriyaṁ vā purisindriyaṁ vā, jīvitindriyaṁ, upekkhindriyaṁ. Kāmadhātuyā upapattikkhaṇe etesaṁ imāni sattindriyāni pātubhavanti.
 At the moment of conception in the element of desire, in whom are ten bases apparent? In spontaneously born ghosts; in spontaneously born asuras; in spontaneously born animals; in those who are in hell; in the congenitally blind at the moment of conception ten bases are apparent, (viz.,) visible base, ear base, nose base, odorous base, tongue base, sapid base, body base, tangible base, mind base, ideational base. At the moment of conception in the element of desire these ten bases are apparent in these (beings).
Kāmadhātuyā upapattikkhaṇe kassa pañcindriyāni pātubhavanti? Gabbhaseyyakānaṁ sattānaṁ ahetukānaṁ, ṭhapetvā napuṁsakānaṁ, upapattikkhaṇe pañcindriyāni pātubhavanti— kāyindriyaṁ, manindriyaṁ, itthindriyaṁ vā purisindriyaṁ vā, jīvitindriyaṁ, upekkhindriyaṁ. Kāmadhātuyā upapattikkhaṇe etesaṁ imāni pañcindriyāni pātubhavanti.
 At the moment of conception in the element of desire, in whom are another ten bases apparent? In spontaneously born ghosts; in spontaneously born asuras; in spontaneously born animals; in those who are in hell; in the congenitally deaf at the moment of conception ten bases are apparent, (viz.,) eye base, visible base, nose base, odorous base, tongue base, sapid base, body base, tangible base, mind base, ideational base. At the moment of conception in the element of desire these ten bases are apparent in these (beings).
Kāmadhātuyā upapattikkhaṇe kassa cattārindriyāni pātubhavanti? Gabbhaseyyakānaṁ sattānaṁ ahetukānaṁ, napuṁsakānaṁ upapattikkhaṇe cattārindriyāni pātubhavanti— kāyindriyaṁ, manindriyaṁ, jīvitindriyaṁ, upekkhindriyaṁ. Kāmadhātuyā upapattikkhaṇe etesaṁ imāni cattārindriyāni pātubhavanti.
 At the moment of conception in the element of desire, in whom are nine bases apparent? In spontaneously born ghosts; in spontaneously born asuras; in spontaneously born animals; in those who are in hell; in the congenitally blind and deaf at the moment of conception nine bases are apparent, (viz.,) visible base, nose base, odorous base, tongue base, sapid base, body base, tangible base, mind base, ideational base. At the moment of conception in the element of desire these nine bases are apparent in these (beings).
Kāmadhātuyā upapattikkhaṇe kassa tayo hetū pātubhavanti? Kāmāvacarānaṁ devānaṁ, paṭhamakappikānaṁ manussānaṁ, gabbhaseyyakānaṁ sattānaṁ sahetukānaṁ ñāṇasampayuttānaṁ upapattikkhaṇe tayo hetū pātubhavanti— alobho vipākahetu, adoso vipākahetu, amoho vipākahetu. Kāmadhātuyā upapattikkhaṇe etesaṁ ime tayo hetū pātubhavanti.
 At the moment of conception in the element of desire, in whom are seven bases apparent? In womb gestated beings, at the moment of conception seven bases are apparent, (viz.,) visible base, odorous base, sapid base, body base, tangible base, mind base, ideational base. At the moment of conception in the element of desire these seven bases are apparent in these (beings). (2)
Kāmadhātuyā upapattikkhaṇe kassa dve hetū pātubhavanti? Kāmāvacarānaṁ devānaṁ, paṭhamakappikānaṁ manussānaṁ, gabbhaseyyakānaṁ sattānaṁ sahetukānaṁ ñāṇavippayuttānaṁ upapattikkhaṇe dve hetū pātubhavanti— alobho vipākahetu, adoso vipākahetu. Kāmadhātuyā upapattikkhaṇe etesaṁ ime dve hetū pātubhavanti. Avasesānaṁ sattānaṁ ahetukā pātubhavanti.
 At the moment of conception in the element of desire, in whom are eleven elements apparent? In devas of the plane of desire; in the human beings who are first in a world cycle; in spontaneously born ghosts; in spontaneously born asuras; in spontaneously born animals; in those who are in hell; in those having all bases at the moment of conception eleven elements are apparent, (viz.,) eye element, visible element, ear element, nose element, odorous element, tongue element, sapid element, body element, tangible element, mind-consciousness-element, ideational element. At the moment of conception in the element of desire these eleven elements are apparent in these (beings).
Kāmadhātuyā upapattikkhaṇe sabbesaṁ katame cattāro āhārā pātubhavanti? Kabaḷīkāro āhāro, phassāhāro, manosañcetanāhāro, viññāṇāhāro— kāmadhātuyā upapattikkhaṇe sabbesaṁ ime cattāro āhārā pātubhavanti.
 At the moment of conception in the element of desire, in whom are ten elements apparent? In spontaneously born ghosts; in spontaneously born asuras; in spontaneously born animals; in those who are in hell; in the congenitally blind at the moment of conception ten elements are apparent, (viz.,) visible element, ear element, nose element, odorous element, tongue element, sapid | element, body element, tangible element, mind-consciousness-element, ideational element. At the moment of conception in the element of desire these ten elements are apparent in these (beings).
Kāmadhātuyā upapattikkhaṇe sabbesaṁ katamo eko phasso pātubhavati? Manoviññāṇadhātusamphasso— kāmadhātuyā upapattikkhaṇe sabbesaṁ ayaṁ eko phasso pātubhavati.
 At the moment of conception in the element of desire, in whom are another ten elements apparent? In spontaneously born ghosts; in spontaneously born asuras; in spontaneously born animals; in those who are in hell; in the congenitally deaf at the moment of conception ten elements are apparent, (viz.,) eye element, visible element, nose element, odorous element, tongue element, sapid element, body element, tangible element, mind-consciousness-element, ideational element. At the moment of conception in the element of desire these ten elements are apparent in these (beings.)
Kāmadhātuyā upapattikkhaṇe sabbesaṁ katamā ekā vedanā …pe… ekā saññā …pe… ekā cetanā …pe… ekaṁ cittaṁ pātubhavati? Manoviññāṇadhātu— kāmadhātuyā upapattikkhaṇe sabbesaṁ idaṁ ekaṁ cittaṁ pātubhavati. –12
 At the moment of conception in the element of desire, in whom are nine elements apparent? In spontaneously born ghosts; in spontaneously born asuras; in spontaneously born animals; in those who are in hell; in the congenitally blind and deaf at the moment of conception nine elements are apparent, (viz.,) visible element, nose element, odorous element, tongue element, sapid element, body element, tangible element, mind-consciousness-element, ideational element. At the moment of conception in the element of desire these nine elements are apparent in these (beings).
4.2. Rūpadhātu
 At the moment of conception in the element of desire, in whom are seven elements apparent? In womb gestated beings, at the moment of conception seven elements are apparent, (viz.,) visible element, odorous element, sapid element, body element, tangible element, mind-consciousness-element, ideational element. At the moment of conception in the element of desire these seven elements are apparent in these (beings). (3)
Rūpadhātuyā upapattikkhaṇe kati khandhā pātubhavanti …pe… kati cittāni pātubhavanti?
At the moment of conception in the element of desire, which single truth is apparent in all (beings)? The truth of suffering. At the moment of conception in the element of desire this single truth is apparent in all (beings). (4)
Rūpadhātuyā upapattikkhaṇe, ṭhapetvā asaññasattānaṁ devānaṁ, pañcakkhandhā pātubhavanti, pañcāyatanāni pātubhavanti, pañca dhātuyo pātubhavanti, ekaṁ saccaṁ pātubhavati, dasindriyāni pātubhavanti, tayo hetū pātubhavanti, tayo āhārā pātubhavanti, eko phasso pātubhavati, ekā vedanā …pe… ekā saññā …pe… ekā cetanā …pe… ekaṁ cittaṁ pātubhavati.
At the moment of conception in the element of desire, in whom are fourteen controlling faculties apparent? In devas of the plane of desire accompanied by roots associated with knowledge, at the moment of conception fourteen controlling faculties are apparent, (viz.,) controlling faculty of eye, controlling faculty of ear, controlling faculty of nose, controlling faculty of tongue, | controlling faculty of body, controlling faculty of mind, controlling faculty of femininity or controlling faculty of masculinity, controlling faculty of vital principle, controlling faculty of mental pleasure or controlling faculty of indifference, controlling faculty of confidence, controlling faculty of energy, controlling faculty of mindfulness, controlling faculty of concentration, controlling faculty of wisdom. At the moment of conception in the element of desire these fourteen controlling faculties are apparent in these (beings).
Rūpadhātuyā upapattikkhaṇe katame pañcakkhandhā pātubhavanti? Rūpakkhandho, vedanākkhandho, saññākkhandho, saṅkhārakkhandho, viññāṇakkhandho— rūpadhātuyā upapattikkhaṇe ime pañcakkhandhā pātubhavanti.
At the moment of conception in the element of desire, in whom are thirteen controlling faculties apparent? In devas of the plane of desire accompanied by roots not associated with knowledge, at the moment of conception thirteen controlling faculties are apparent, (viz.,) controlling faculty of eye, controlling faculty of ear, controlling faculty of nose, controlling faculty of tongue, controlling faculty of body, controlling faculty of mind, controlling faculty of femininity or controlling faculty of masculinity, controlling faculty of vital principle, controlling faculty of mental pleasure or controlling faculty of indifference, controlling faculty of confidence, controlling faculty of energy, controlling faculty of mindfulness, controlling faculty of concentration. At the moment of conception in the element of desire these thirteen controlling faculties are apparent in these (beings).
Rūpadhātuyā upapattikkhaṇe katamāni pañcāyatanāni pātubhavanti? Cakkhāyatanaṁ, rūpāyatanaṁ, sotāyatanaṁ, manāyatanaṁ, dhammāyatanaṁ— rūpadhātuyā upapattikkhaṇe imāni pañcāyatanāni pātubhavanti.
At the moment of conception in the element of desire, in whom are another thirteen controlling faculties apparent? In the human beings who are first in a world cycle accompanied by roots associated with knowledge, at the moment of conception thirteen controlling faculties are apparent, (viz.,) controlling faculty of eye, controlling faculty of ear, controlling faculty of nose, controlling faculty of tongue, controlling faculty of body, controlling faculty of mind, controlling faculty of vital principle, controlling faculty of mental pleasure or controlling faculty of indifference, controlling faculty of confidence, controlling faculty of energy, controlling faculty of mindfulness, controlling faculty of concentration, controlling faculty of wisdom. At the moment of conception in the element of desire these thirteen controlling faculties are apparent in these (beings).
Rūpadhātuyā upapattikkhaṇe katamā pañca dhātuyo pātubhavanti? Cakkhudhātu, rūpadhātu, sotadhātu, manoviññāṇadhātu, dhammadhātu— rūpadhātuyā upapattikkhaṇe imā pañca dhātuyo pātubhavanti.
At the moment of conception in the element of desire, in whom are twelve controlling faculties apparent? In the human beings who are first in a world cycle accompanied by roots not associated with knowledge, at the moment of conception twelve controlling | faculties are apparent, (viz.,) controlling faculty of eye, controlling faculty of ear, controlling faculty of nose, controlling faculty of tongue, controlling faculty of body, controlling faculty of mind, controlling faculty of vital principle, controlling faculty of mental pleasure or controlling faculty of indifference, controlling faculty of confidence, controlling faculty of energy, controlling faculty of mindfulness, controlling faculty of concentration. At the moment of conception in the element of desire these twelve controlling faculties are apparent in these (beings).
Rūpadhātuyā upapattikkhaṇe katamaṁ ekaṁ saccaṁ pātubhavati? Dukkhasaccaṁ— rūpadhātuyā upapattikkhaṇe idaṁ ekaṁ saccaṁ pātubhavati.
At the moment of conception in the element of desire, in whom are ten controlling faculties apparent? In womb gestated beings accompanied by roots associated with knowledge, at the moment of conception ten controlling faculties are apparent, (viz.,) controlling faculty of body, controlling faculty of mind, controlling faculty of femininity or controlling faculty of masculinity, controlling faculty of vital principle, controlling faculty of mental pleasure or controlling faculty of indifference, controlling faculty of confidence, controlling faculty of energy, controlling faculty of mindfulness, controlling faculty of concentration, controlling faculty of wisdom. At the moment of conception in the element of desire these ten controlling faculties are apparent in these (beings).
Rūpadhātuyā upapattikkhaṇe katamāni dasindriyāni pātubhavanti? Cakkhundriyaṁ, sotindriyaṁ, manindriyaṁ, jīvitindriyaṁ, somanassindriyaṁ vā upekkhindriyaṁ vā, saddhindriyaṁ, vīriyindriyaṁ, satindriyaṁ, samādhindriyaṁ, paññindriyaṁ— rūpadhātuyā upapattikkhaṇe imāni dasindriyāni pātubhavanti.
At the moment of conception in the element of desire, in whom are nine controlling faculties apparent? In womb gestated beings accompanied by roots not associated with knowledge, at the moment of conception nine controlling faculties are apparent, (viz.,) controlling faculty of body, controlling faculty of mind, controlling faculty of femininity or controlling faculty of masculinity, controlling faculty of vital principle, controlling faculty of mental pleasure or controlling faculty of indifference, controlling faculty of confidence, controlling faculty of energy, controlling faculty of mindfulness, controlling faculty of concentration. At the moment of conception in the element of desire these nine controlling faculties are apparent.
Rūpadhātuyā upapattikkhaṇe katame tayo hetū pātubhavanti? Alobho vipākahetu, adoso vipākahetu, amoho vipākahetu— rūpadhātuyā upapattikkhaṇe ime tayo hetū pātubhavanti.
 At the moment of conception in the element of desire, in whom are another nine controlling faculties apparent? In spontaneously born ghosts; in spontaneously born asuras; in spontaneously born animals; in those who are in hell; in those having all bases at the moment of conception nine controlling faculties are apparent, (viz.,) controlling faculty of eye, controlling faculty of ear, controlling faculty of nose, controlling faculty of tongue, controlling faculty of | body, controlling faculty of mind, controlling faculty of femininity or controlling faculty of masculinity, controlling faculty of vital principle, controlling faculty of indifference. At the moment of conception in the element of desire these nine controlling faculties are apparent in these (beings).
Rūpadhātuyā upapattikkhaṇe katame tayo āhārā pātubhavanti? Phassāhāro, manosañcetanāhāro, viññāṇāhāro— rūpadhātuyā upapattikkhaṇe ime tayo āhārā pātubhavanti.
 At the moment of conception in the element of desire, in whom are eight controlling faculties apparent? In spontaneously born ghosts; in spontaneously born asuras; in spontaneously born animals; in those who are in hell; in the congenitally blind at the moment of conception eight controlling faculties are apparent, (viz.,) controlling faculty of ear, controlling faculty of nose, controlling faculty of tongue, controlling faculty of body, controlling faculty of mind, controlling faculty of femininity or controlling faculty of masculinity, controlling faculty of vital principle, controlling faculty of indifference. At the moment of conception in the element of desire these eight controlling faculties are apparent in these (beings).
Rūpadhātuyā upapattikkhaṇe katamo eko phasso pātubhavati? Manoviññāṇadhātusamphasso— rūpadhātuyā upapattikkhaṇe ayaṁ eko phasso pātubhavati.
 At the moment of conception in the element of desire, in whom are another eight controlling faculties apparent? In spontaneously born ghosts; in spontaneously born asuras; in spontaneously born animals; in those who are in hell; in the congenitally deaf at the moment of conception eight controlling faculties are apparent, (viz.,) controlling faculty of eye, controlling faculty of nose, controlling faculty of tongue, controlling faculty of body, controlling faculty of mind, controlling faculty of femininity or controlling faculty of masculinity, controlling faculty of vital principle, controlling faculty of indifference. At the moment of conception in the element of desire these eight controlling faculties are apparent in these (beings).
Rūpadhātuyā upapattikkhaṇe katamā ekā vedanā …pe… ekā saññā …pe… ekā cetanā …pe… ekaṁ cittaṁ pātubhavati? Manoviññāṇadhātu— rūpadhātuyā upapattikkhaṇe idaṁ ekaṁ cittaṁ pātubhavati. –12
 At the moment of conception in the element of desire, in whom are seven controlling faculties apparent? In spontaneously born ghosts; in spontaneously born asuras; in spontaneously born animals; in those who are in hell; in those congenitally blind and deaf at the moment of conception seven controlling faculties are apparent, (viz.,) controlling faculty of nose, controlling faculty of tongue, controlling faculty of body, controlling faculty of mind, controlling faculty of femininity or controlling faculty of masculinity, controlling faculty of vital principle, controlling faculty of indifference. At the moment of conception in the element of desire these seven controlling faculties are apparent in these (beings).
4.3. Asaññasatta
 At the moment of conception in the element of desire, in whom | are five controlling faculties apparent? In womb gestated beings without roots excepting the sexless, at the moment of conception five controlling faculties are apparent, (viz.,) controlling faculty of body, controlling faculty of mind, controlling faculty of femininity or controlling faculty of masculinity, controlling faculty of vital principle, controlling faculty of indifference. At the moment of conception in the element of desire these five controlling faculties are apparent in these (beings).
Asaññasattānaṁ devānaṁ upapattikkhaṇe kati khandhā pātubhavanti …pe… kati cittāni pātubhavanti?
At the moment of conception in the element of desire, in whom are four controlling faculties apparent? In womb gestated beings without roots and sexless, at the moment of conception four controlling faculties are apparent, (viz.,) controlling faculty of body, controlling faculty of mind, controlling faculty of vital principle, controlling faculty of indifference. At the moment of conception in the element of desire these four controlling faculties are apparent in these (beings). (5)
Asaññasattānaṁ devānaṁ upapattikkhaṇe eko khandho pātubhavati— rūpakkhandho; dve āyatanāni pātubhavanti— rūpāyatanaṁ, dhammāyatanaṁ; dve dhātuyo pātubhavanti— rūpadhātu, dhammadhātu; ekaṁ saccaṁ pātubhavati— dukkhasaccaṁ; ekindriyaṁ pātubhavati— rūpajīvitindriyaṁ. Asaññasattā devā ahetukā anāhārā aphassakā avedanakā asaññakā acetanakā acittakā pātubhavanti.
At the moment of conception in the element of desire, in whom are three roots apparent? In devas of the plane of desire; in the human beings who are first in a world cycle; in womb gestated beings accompanied by roots associated with knowledge at the moment of conception three roots are apparent, (viz.,) the resultant root of absence of greed, the resultant root of absence of hatred, the resultant root of absence of dullness. At the moment of conception in the element of desire these three roots are apparent in these (beings).
4.4. Arūpadhātu
Arūpadhātuyā upapattikkhaṇe kati khandhā pātubhavanti …pe… kati cittāni pātubhavanti?
 At the moment of conception in the element of desire, in whom are two roots apparent? In devas of the plane of desire; in the human beings who are first in a world cycle; in womb gestated beings accompanied by roots not associated with knowledge at the moment of conception two roots are apparent, (viz.,) the resultant root of absence of greed, the resultant root of absence of hatred. At the moment of conception in the element of desire these two roots are apparent in these (beings). In the remaining beings no roots are apparent. (6)
Arūpadhātuyā upapattikkhaṇe cattāro khandhā pātubhavanti, dve āyatanāni pātubhavanti, dve dhātuyo pātubhavanti, ekaṁ saccaṁ pātubhavati, aṭṭhindriyāni pātubhavanti, tayo hetū pātubhavanti, tayo āhārā pātubhavanti, eko phasso pātubhavati, ekā vedanā …pe… ekā saññā …pe… ekā cetanā …pe… ekaṁ cittaṁ pātubhavati.
 At the moment of conception in the element of desire, which four nutrients are apparent in all (beings)? The nutrient factor of food, the nutrient of contact, the nutrient of volition, the nutrient of | consciousness. At the moment of conception in the element of desire these four nutrients are apparent in all (beings). (7)
Arūpadhātuyā upapattikkhaṇe katame cattāro khandhā pātubhavanti? Vedanākkhandho, saññākkhandho, saṅkhārakkhandho, viññāṇakkhandho— arūpadhātuyā upapattikkhaṇe ime cattāro khandhā pātubhavanti.
 At the moment of conception in the element of desire, which single (type of) contact is apparent in all (beings)? Mind-consciousness-element contact. At the moment of conception in the element of desire this single (type of) contact is apparent in all (beings). (8)
Arūpadhātuyā upapattikkhaṇe katamāni dve āyatanāni pātubhavanti? Manāyatanaṁ, dhammāyatanaṁ— arūpadhātuyā upapattikkhaṇe imāni dve āyatanāni pātubhavanti.
 At the moment of conception in the element of desire, which single (type of) feeling, single (type of) perception, single (type of) volition, single (type of) consciousness is apparent in all (beings)? Mind-consciousness-element. At the moment of conception in the element of desire this single (type of) consciousness is apparent in all (beings). (12)
Arūpadhātuyā upapattikkhaṇe katamā dve dhātuyo pātubhavanti? Manoviññāṇadhātu, dhammadhātu— arūpadhātuyā upapattikkhaṇe imā dve dhātuyo pātubhavanti.
 2. The Element of (the Plane of) Form
At the moment of conception in the element of form, how many aggregates are apparent;* how many (types of) consciousness are apparent?
Arūpadhātuyā upapattikkhaṇe katamaṁ ekaṁ saccaṁ pātubhavati? Dukkhasaccaṁ— arūpadhātuyā upapattikkhaṇe idaṁ ekaṁ saccaṁ pātubhavati.
* See paragraph 991.
Arūpadhātuyā upapattikkhaṇe katamāni aṭṭhindriyāni pātubhavanti? Manindriyaṁ, jīvitindriyaṁ, upekkhindriyaṁ, saddhindriyaṁ, vīriyindriyaṁ, satindriyaṁ, samādhindriyaṁ, paññindriyaṁ— arūpadhātuyā upapattikkhaṇe imāni aṭṭhindriyāni pātubhavanti.
At the moment of conception in the element of form, except for deva beings without perception, five aggregates are apparent; five bases are apparent; five elements are apparent; one truth is apparent; ten controlling faculties are apparent; three roots are apparent; three nutrients are apparent; one (type of) contact is apparent; one (type of) feeling; one (type of) perception; one (type of) volition; one (type of) consciousness is apparent.
Arūpadhātuyā upapattikkhaṇe katame tayo hetū pātubhavanti? Alobho vipākahetu, adoso vipākahetu, amoho vipākahetu— arūpadhātuyā upapattikkhaṇe ime tayo hetū pātubhavanti.
At the moment of conception in the element of form, which five aggregates are apparent? The aggregate of material quality, aggregate of feeling, aggregate of perception, aggregate of mental concomitants, aggregate of consciousness. At the moment of conception in the plane of form these five aggregates are apparent. (1)
Arūpadhātuyā upapattikkhaṇe katame tayo āhārā pātubhavanti? Phassāhāro, manosañcetanāhāro, viññāṇāhāro— arūpadhātuyā upapattikkhaṇe ime tayo āhārā pātubhavanti.
At the moment of conception in the element of form, which five bases are apparent? Eye base, visible base, ear base, mind base, ideational base. At the moment of conception in the element of form these five bases are apparent. (2)
Arūpadhātuyā upapattikkhaṇe katamo eko phasso pātubhavati? Manoviññāṇadhātusamphasso— arūpadhātuyā upapattikkhaṇe ayaṁ eko phasso pātubhavati.
At the moment of conception in the element of form, which five elements are apparent? Eye element, visible element, ear element, mind-consciousness-element, ideational element. At the | moment of conception in the element of form these five elements are apparent. (3)
Arūpadhātuyā upapattikkhaṇe katamā ekā vedanā …pe… ekā saññā …pe… ekā cetanā …pe… ekaṁ cittaṁ pātubhavati? Manoviññāṇadhātu— arūpadhātuyā upapattikkhaṇe idaṁ ekaṁ cittaṁ pātubhavati. –12
At the moment of conception in the element of form, which single truth is apparent? The truth of suffering. At the moment of conception in the element of form this single truth is apparent. (4)
5. Bhūmantaradassanavāra
Kāmāvacarā dhammā, na kāmāvacarā dhammā, rūpāvacarā dhammā, na rūpāvacarā dhammā, arūpāvacarā dhammā, na arūpāvacarā dhammā, pariyāpannā dhammā, apariyāpannā dhammā.
 At the moment of conception in the element of form, which ten controlling faculties are apparent? The controlling faculty of eye, controlling faculty of ear, controlling faculty of mind, controlling faculty of vital principle, controlling faculty of mental pleasure or controlling faculty of indifference, controlling faculty of confidence, controlling faculty of energy, controlling faculty of mindfulness, controlling faculty of concentration, controlling faculty of wisdom. At the moment of conception in the element of form these ten controlling faculties are apparent. (5)
Katame dhammā kāmāvacarā? Heṭṭhato avīcinirayaṁ pariyantaṁ karitvā, uparito paranimmitavasavattī deve antokaritvā, yaṁ etasmiṁ antare etthāvacarā ettha pariyāpannā khandhadhātuāyatanā; rūpaṁ, vedanā, saññā, saṅkhārā, viññāṇaṁ— ime dhammā kāmāvacarā.
 At the moment of conception in the element of form, which three roots are apparent? The resultant root of absence of greed, the resultant root of absence of hatred, the resultant root of absence of dullness. At the moment of conception in the element of form these three roots are apparent. (6)
Katame dhammā na kāmāvacarā? Rūpāvacarā, arūpāvacarā, apariyāpannā— ime dhammā na kāmāvacarā.
 At the moment of conception in the element of form, which three nutrients are apparent? The nutrient of contact, the nutrient of volition, the nutrient of consciousness. At the moment of conception in the element of form these three nutrients are apparent. (7)
Katame dhammā rūpāvacarā? Heṭṭhato brahmalokaṁ pariyantaṁ karitvā, uparito akaniṭṭhe deve antokaritvā, yaṁ etasmiṁ antare etthāvacarā ettha pariyāpannā samāpannassa vā upapannassa vā diṭṭhadhammasukhavihārissa vā cittacetasikā dhammā— ime dhammā rūpāvacarā.
 At the moment of conception in the element of form, which single (type of) contact is apparent? Mind-consciousness-element contact. At the moment of conception in the element of form this single (type of) contact is apparent. (8)
Katame dhammā na rūpāvacarā? Kāmāvacarā, arūpāvacarā, apariyāpannā— ime dhammā na rūpāvacarā.
 At the moment of conception in the element of form, which single (type of) feeling, single (type of) perception, single (type of) volition, single (type of) consciousness is apparent? Mind-consciousness-element. At the moment of conception in the element of form this single (type of) consciousness is apparent. (12)
Katame dhammā arūpāvacarā? Heṭṭhato ākāsānañcāyatanūpage deve pariyantaṁ karitvā, uparito nevasaññānāsaññāyatanūpage deve antokaritvā, yaṁ etasmiṁ antare etthāvacarā ettha pariyāpannā samāpannassa vā upapannassa vā diṭṭhadhammasukhavihārissa vā cittacetasikā dhammā— ime dhammā arūpāvacarā.
 3. Beings without Perception
At the moment of conception of deva beings without perception, how many aggregates are apparent;* how many (types of) consciousness are apparent?
Katame dhammā na arūpāvacarā? Kāmāvacarā, rūpāvacarā, apariyāpannā— ime dhammā na arūpāvacarā.
* See paragraph 991.
Katame dhammā pariyāpannā? Sāsavā kusalākusalābyākatā dhammā kāmāvacarā, rūpāvacarā, arūpāvacarā, rūpakkhandho, vedanākkhandho, saññākkhandho, saṅkhārakkhandho, viññāṇakkhandho— ime dhammā pariyāpannā.
At the moment of conception of deva beings without perception one aggregate is apparent, (viz.,) the aggregate of material quality. Two bases are apparent, (viz.,) visible base, ideational base. Two elements are apparent, (viz.,) visible element, ideational element. One truth is apparent, (viz.,) the truth of suffering. One controlling faculty is apparent, (viz.,) the controlling faculty of material vital principle. Deva beings without perception are apparent (as being) without roots, without nutrients, without contact, without feeling, without perception, without volition, without consciousness.
Katame dhammā apariyāpannā? Maggā ca, maggaphalāni ca, asaṅkhatā ca dhātu— ime dhammā apariyāpannā.
4. (The Plane of) the Formless Element
6. Uppādakakammaāyuppamāṇavāra
 At the moment of conception in the formless element, how many aggregates are apparent;* how many (types of) consciousness are apparent?
6.1. Uppādakakamma
Devāti. Tayo devā— sammutidevā, upapattidevā, visuddhidevā.
 * See paragraph 991.
Sammutidevā nāma— rājāno, deviyo, kumārā.
 At the moment of conception in the formless element four aggregates are apparent; two bases are apparent; two elements are apparent; one truth is apparent; eight controlling faculties are apparent; three roots are apparent; three nutrients are apparent; one (type of) contact is apparent; one (type of) feeling, one (type of) perception, one (type of) volition, one (type of) consciousness is apparent.
Upapattidevā nāma— cātumahārājike deve upādāya tadupari devā.
 At the moment of conception in the formless element, which four aggregates are apparent? The aggregate of feeling, aggregate of perception, aggregate of mental concomitants, aggregate of consciousness. At the moment of conception in the formless element these four aggregates are apparent. (1)
Visuddhidevā nāma— arahanto vuccanti.
 At the moment of conception in the formless element, which two bases are apparent? Mind base, ideational base. At the moment of conception in the formless element these two bases are apparent. (2)
Dānaṁ datvā, sīlaṁ samādiyitvā, uposathakammaṁ katvā kattha upapajjanti? Dānaṁ datvā, sīlaṁ samādiyitvā, uposathakammaṁ katvā appekacce khattiyamahāsālānaṁ sahabyataṁ upapajjanti, appekacce brāhmaṇamahāsālānaṁ sahabyataṁ upapajjanti, appekacce gahapatimahāsālānaṁ sahabyataṁ upapajjanti, appekacce cātumahārājikānaṁ devānaṁ sahabyataṁ upapajjanti, appekacce tāvatiṁsānaṁ devānaṁ sahabyataṁ upapajjanti, appekacce yāmānaṁ devānaṁ sahabyataṁ upapajjanti, appekacce tusitānaṁ devānaṁ sahabyataṁ upapajjanti, appekacce nimmānaratīnaṁ devānaṁ sahabyataṁ upapajjanti, appekacce paranimmitavasavattīnaṁ devānaṁ sahabyataṁ upapajjanti.
 At the moment of conception in the formless element, which two elements are apparent? Mind-consciousness-element, ideational element. At the moment of conception in the formless element these two elements are apparent. (3)
6.2. Āyuppamāṇa
 At the moment of conception in the formless element, which single truth is apparent? The truth of suffering. At the moment of conception in the formless element this single truth is apparent. (4)
Manussānaṁ kittakaṁ āyuppamāṇaṁ? Vassasataṁ, appaṁ vā bhiyyo.
At the moment of conception in the formless element, which eight controlling faculties are apparent? The controlling faculty of mind, controlling faculty of vital principle, controlling faculty of indifference, controlling faculty of confidence, controlling faculty of energy, controlling faculty of mindfulness, controlling faculty of concentration, controlling faculty of wisdom. At the moment of conception in the formless element these eight controlling faculties are apparent. (5)
Cātumahārājikānaṁ devānaṁ kittakaṁ āyuppamāṇaṁ? Yāni mānusakāni paññāsa vassāni, cātumahārājikānaṁ devānaṁ eso eko rattindivo. Tāya rattiyā tiṁsa rattiyo māso. Tena māsena dvādasamāsiyo saṁvaccharo. Tena saṁvaccharena dibbāni pañca vassasatāni cātumahārājikānaṁ devānaṁ āyuppamāṇaṁ. Manussānaṁ gaṇanāya kittakaṁ hoti? Navuti vassasatasahassāni.
At the moment of conception in the formless element, which three roots are apparent? The resultant root of absence of greed, the resultant root of absence of hatred, the resultant root of absence of dullness. At the moment of conception in the formless element these three roots are apparent. (6)
Tāvatiṁsānaṁ devānaṁ kittakaṁ āyuppamāṇaṁ? Yaṁ mānusakaṁ vassasataṁ, tāvatiṁsānaṁ devānaṁ eso eko rattindivo. Tāya rattiyā tiṁsa rattiyo māso. Tena māsena dvādasamāsiyo saṁvaccharo. Tena saṁvaccharena dibbaṁ vassasahassaṁ tāvatiṁsānaṁ devānaṁ āyuppamāṇaṁ. Manussānaṁ gaṇanāya kittakaṁ hoti? Tisso ca vassakoṭiyo saṭṭhi ca vassasatasahassāni.
At the moment of conception in the formless element, which three nutrients are apparent? The nutrient of contact, the nutrient of volition, the nutrient of consciousness. At the moment of conception in the formless element these three nutrients are apparent. (7)
Yāmānaṁ devānaṁ kittakaṁ āyuppamāṇaṁ? Yāni mānusakāni dve vassasatāni, yāmānaṁ devānaṁ eso eko rattindivo. Tāya rattiyā tiṁsarattiyo māso. Tena māsena dvādasamāsiyo saṁvaccharo. Tena saṁvaccharena dibbāni dve vassasahassāni yāmānaṁ devānaṁ āyuppamāṇaṁ. Manussānaṁ gaṇanāya kittakaṁ hoti? Cuddasañca vassakoṭiyo cattārīsañca vassasatasahassāni.
At the moment of conception in the formless element, which single (type of) contact is apparent? Mind-consciousness-element contact. At the moment of conception in the formless element this single (type of) contact is apparent. (8)
Tusitānaṁ devānaṁ kittakaṁ āyuppamāṇaṁ? Yāni mānusakāni cattāri vassasatāni, tusitānaṁ devānaṁ eso eko rattindivo. Tāya rattiyā tiṁsarattiyo māso. Tena māsena dvādasamāsiyo saṁvaccharo. Tena saṁvaccharena dibbāni cattāri vassasahassāni tusitānaṁ devānaṁ āyuppamāṇaṁ. Manussānaṁ gaṇanāya kittakaṁ hoti? Sattapaññāsa vassakoṭiyo saṭṭhi ca vassasatasahassāni.
At the moment of conception in the formless element, which single (type of) feeling, single (type of) perception, single (type of) volition, single (type of) consciousness is apparent? Mind-consciousness-element. At the moment of conception in the formless element this single (type of) consciousness is apparent. (12)
Nimmānaratīnaṁ devānaṁ kittakaṁ āyuppamāṇaṁ? Yāni mānusakāni aṭṭha vassasatāni, nimmānaratīnaṁ devānaṁ eso eko rattindivo. Tāya rattiyā tiṁsarattiyo māso. Tena māsena dvādasamāsiyo saṁvaccharo. Tena saṁvaccharena dibbāni aṭṭha vassasahassāni nimmānaratīnaṁ devānaṁ āyuppamāṇaṁ. Manussānaṁ gaṇanāya kittakaṁ hoti? Dve vassakoṭisatāni tiṁsañca vassakoṭiyo cattārīsañca vassasatasahassāni.
 5. Section Showing the Scope of the Planes
States characteristic of the plane of desire; states not characteristic of the plane of desire. States characteristic of the plane of form; states not characteristic of the plane of form. States characteristic of the formless plane; states not characteristic of the formless plane. States included (in the mundane); states not included (in the mundane).
Paranimmitavasavattīnaṁ devānaṁ kittakaṁ āyuppamāṇaṁ? Yāni mānusakāni soḷasa vassasatāni, paranimmitavasavattīnaṁ devānaṁ eso eko rattindivo. Tāya rattiyā tiṁsarattiyo māso. Tena māsena dvādasamāsiyo saṁvaccharo. Tena saṁvaccharena dibbāni soḷasa vassasahassāni paranimmitavasavattīnaṁ devānaṁ āyuppamāṇaṁ. Manussānaṁ gaṇanāya kittakaṁ hoti? Nava ca vassakoṭisatāni ekavīsañca vassakoṭiyo saṭṭhi ca vassasatasahassānīti.
Which states are characteristic of the plane of desire? Making crowded hell the downward limit, making the devas of the Paranimmitavasavattī (plane) the upper limit inclusive, whatever there is in this inclusion, occurring therein, included therein, | aggregates, elements, bases, material qualities, feelings, perceptions, mental concomitants, consciousness. These states are characteristic of the plane of desire.
Cha ete kāmāvacarā,
sabbakāmasamiddhino;
 Which states are not characteristic of the plane of desire? (States) Characteristic of the plane of form, characteristic of the formless plane, not included (in the mundane). These states are not characteristic of the plane of desire.
Sabbesaṁ ekasaṅkhāto,
āyu bhavati kittako.
 Which states are characteristic of the plane of form? Making the Brahma plane the downward limit, making the devas of the Akaniṭṭha (plane) the upper limit inclusive, whatever there is in this inclusion, occurring therein, included therein, the consciousness and mental concomitant states of one who has attained to or who is born in or who dwells in pleasure in this existence. These states are characteristic of the plane of form.
Dvādasa koṭisataṁ tesaṁ,
 Which states are not characteristic of the plane of form? (States) Characteristic of the plane of desire, characteristic of the formless plane, not included (in the mundane). These states are not characteristic of the plane of form.
aṭṭhavīsañca koṭiyo;
Paññāsa satasahassāni,
 Which states are characteristic of the formless plane? Making devas who reach the state of infinity of space the downward limit, making devas who reach the state that is neither perception nor non-perception the upper limit inclusive, whatever there is in this inclusion, occurring therein, included therein, the consciousness and mental concomitant states of one who has attained to or who is born in or who dwells in pleasure in this existence. These states are characteristic of the formless plane.
vassaggena pakāsitāti.
Which states are not characteristic of the formless plane? (States) Characteristic of the plane of desire, characteristic of the plane of form, not included (in the mundane). These states are not characteristic of the formless plane.
Paṭhamaṁ jhānaṁ parittaṁ bhāvetvā kattha upapajjanti? Paṭhamaṁ jhānaṁ parittaṁ bhāvetvā brahmapārisajjānaṁ devānaṁ sahabyataṁ upapajjanti. Tesaṁ kittakaṁ āyuppamāṇaṁ? Kappassa tatiyo bhāgo.
Which states are included (in the mundane)? Good, bad and neither-good-nor-bad states which are objects of the defilements, which are characteristic of the plane of desire, characteristic of the plane of form, characteristic of the formless plane; the aggregate of material quality, aggregate of feeling, aggregate of perception, aggregate of mental concomitants, aggregate of consciousness. These states are included (in the mundane).
Paṭhamaṁ jhānaṁ majjhimaṁ bhāvetvā kattha upapajjanti? Paṭhamaṁ jhānaṁ majjhimaṁ bhāvetvā brahmapurohitānaṁ devānaṁ sahabyataṁ upapajjanti. Tesaṁ kittakaṁ āyuppamāṇaṁ? Upaḍḍhakappo.
Which states are not included (in the mundane)? The paths, the fruits of the paths and the unconditioned element. These states are not included (in the mundane).
Paṭhamaṁ jhānaṁ paṇītaṁ bhāvetvā kattha upapajjanti? Paṭhamaṁ jhānaṁ paṇītaṁ bhāvetvā mahābrahmānaṁ devānaṁ sahabyataṁ upapajjanti. Tesaṁ kittakaṁ āyuppamāṇaṁ? Kappo.
 6. Section Dealing with Productive Action and Age Limit
1. Productive Action
Dutiyaṁ jhānaṁ parittaṁ bhāvetvā kattha upapajjanti? Dutiyaṁ jhānaṁ parittaṁ bhāvetvā parittābhānaṁ devānaṁ sahabyataṁ upapajjanti. Tesaṁ kittakaṁ āyuppamāṇaṁ? Dve kappā.
 Devas means three (types of) devas, (viz.,) conventional devas, devas by birth, devas by purification.
Dutiyaṁ jhānaṁ majjhimaṁ bhāvetvā kattha upapajjanti? Dutiyaṁ jhānaṁ majjhimaṁ bhāvetvā appamāṇābhānaṁ devānaṁ sahabyataṁ upapajjanti. Tesaṁ kittakaṁ āyuppamāṇaṁ? Cattāro kappā.
 Conventional devas means kings, queens (and their) children.
Dutiyaṁ jhānaṁ paṇītaṁ bhāvetvā kattha upapajjanti? Dutiyaṁ jhānaṁ paṇītaṁ bhāvetvā ābhassarānaṁ devānaṁ sahabyataṁ upapajjanti. Tesaṁ kittakaṁ āyuppamāṇaṁ? Aṭṭha kappā.
 Devas by birth means, commencing with Cātumahārājika Devas, (all) devas from there upwards.
Tatiyaṁ jhānaṁ parittaṁ bhāvetvā kattha upapajjanti? Tatiyaṁ jhānaṁ parittaṁ bhāvetvā parittasubhānaṁ devānaṁ sahabyataṁ upapajjanti. Tesaṁ kittakaṁ āyuppamāṇaṁ? Soḷasa kappā.
 Devas by purification means Noble Ones.
Tatiyaṁ jhānaṁ majjhimaṁ bhāvetvā kattha upapajjanti? Tatiyaṁ jhānaṁ majjhimaṁ bhāvetvā appamāṇasubhānaṁ devānaṁ sahabyataṁ upapajjanti. Tesaṁ kittakaṁ āyuppamāṇaṁ? Bāttiṁsa kappā.
 Having given offerings, having practised morality, having made (eight constituent) preceptual observance, where are (beings) born? Having given offerings, having practised morality, having made (eight constituent) preceptual observance, some beings are born into the company of rulers of great wealth; some are born into the company of Brahmins of great wealth; some are born into the company of householders of great wealth; some are born into the company of Cātumahārājika devas; some are born into the company of Tāvatiṃsa devas; some are born into the company of Yāma devas; some are born into the company of Tusita devas; some are born into the company of Nimmānarati devas; some are born into the company of Paranimmitavasavattī devas.
Tatiyaṁ jhānaṁ paṇītaṁ bhāvetvā kattha upapajjanti? Tatiyaṁ jhānaṁ paṇītaṁ bhāvetvā subhakiṇhānaṁ devānaṁ sahabyataṁ upapajjanti. Tesaṁ kittakaṁ āyuppamāṇaṁ? Catusaṭṭhi kappā.
 2. Age Limit
What is the age limit of human beings? One hundred years or less or more. (1)
Catutthaṁ jhānaṁ bhāvetvā ārammaṇanānattatā manasikāranānattatā chandanānattatā paṇidhinānattatā adhimokkhanānattatā abhinīhāranānattatā paññānānattatā appekacce asaññasattānaṁ devānaṁ sahabyataṁ upapajjanti, appekacce vehapphalānaṁ devānaṁ sahabyataṁ upapajjanti, appekacce avihānaṁ devānaṁ sahabyataṁ upapajjanti, appekacce atappānaṁ devānaṁ sahabyataṁ upapajjanti, appekacce sudassānaṁ devānaṁ sahabyataṁ upapajjanti, appekacce sudassīnaṁ devānaṁ sahabyataṁ upapajjanti, appekacce akaniṭṭhānaṁ devānaṁ sahabyataṁ upapajjanti, appekacce ākāsānañcāyatanūpagānaṁ devānaṁ sahabyataṁ upapajjanti, appekacce viññāṇañcāyatanūpagānaṁ devānaṁ sahabyataṁ upapajjanti, appekacce ākiñcaññāyatanūpagānaṁ devānaṁ sahabyataṁ upapajjanti, appekacce nevasaññānāsaññāyatanūpagānaṁ devānaṁ sahabyataṁ upapajjanti.
What is the age limit of Cātumahārājika devas? That which is fifty human years is one night and day of Cātumahārājika devas; of such a night thirty nights is a month; of such a month twelve months is a year; of such a year five hundred deva years is the age limit of Cātumahārājika devas; by human calculation how much is this? 9,000,000 years. (2)
Asaññasattānañca vehapphalānañca devānaṁ kittakaṁ āyuppamāṇaṁ? Pañcakappasatāni.
What is the age limit of Tāvatiṃsa devas? That which is one hundred human years is one night and day of Tāvatiṃsa devas; of such a night thirty nights is a month; of such a month twelve months is a year; of such a year one thousand deva years is the age limit of Tāvatiṃsa devas; by human calculation how much is this? 36,000,000 years. (3)
Avihānaṁ devānaṁ kittakaṁ āyuppamāṇaṁ? Kappasahassaṁ.
What is the age limit of Yāma devas? That which is two hundred human years is one night and day of Yāma devas; of such a night thirty nights is a month; of such a month twelve months is a year; of such a year two thousand deva years is the age limit of Yāma devas; by human calculation how much is this? 144,000,000 years. (4)
Atappānaṁ devānaṁ kittakaṁ āyuppamāṇaṁ? Dve kappasahassāni.
What is the age limit of Tusita devas? That which is four hundred human years is one night and day of Tusita devas; of such a night thirty nights is a month; of such a month twelve months is a year; of such a year four thousand deva years is the age limit of Tusita devas; by human calculation how much is this? 576,000,000 years. (5)
Sudassānaṁ devānaṁ kittakaṁ āyuppamāṇaṁ? Cattāri kappasahassāni.
What is the age limit of Nimmānarati devas? That which is eight hundred human years is one night and day of Nimmānarati devas; of such a night thirty nights is a month; of such a month twelve months is a year; of such a year eight thousand deva years is the age limit of Nimmānarati devas; by human calculation how much is this? 2,304,000,000 years. (6)
Sudassīnaṁ devānaṁ kittakaṁ āyuppamāṇaṁ? Aṭṭha kappasahassāni.
What is the age limit of Paranimmitavasavattī devas? That which is sixteen hundred human years is one night and day of Paranimmitavasavattī devas; of such a night thirty nights is a month; of such a month twelve months is a year; of such a year sixteen thousand deva years is the age limit of Paranimmitavasavattī devas; by human calculation how much is this? 9,216,000,000 years. (7)
Akaniṭṭhānaṁ devānaṁ kittakaṁ āyuppamāṇaṁ? Soḷasa kappasahassāni.
These six planes of desire are prosperous in all sense pleasures,
Ākāsānañcāyatanūpagānaṁ devānaṁ kittakaṁ āyuppamāṇaṁ? Vīsati kappasahassāni.
 How much altogether is the age of all (these devas)?
Of these (devas) 1,200 koti (plus) 28 koti
Viññāṇañcāyatanūpagānaṁ devānaṁ kittakaṁ āyuppamāṇaṁ? Cattārīsa kappasahassāni.
 (Plus) 50 hundred thousand are shown as the total number of years. (= 12,285,000,000 years).
Ākiñcaññāyatanūpagānaṁ devānaṁ kittakaṁ āyuppamāṇaṁ? Saṭṭhi kappasahassāni.
 Having developed the first jhāna to a low degree, where are (beings) born? Having developed the first jhāna to a low degree they are born into the company of Brahmapārisajja devas. What is their age limit? A third part of a kappa. (8)
Nevasaññānāsaññāyatanūpagānaṁ devānaṁ kittakaṁ āyuppamāṇaṁ? Caturāsīti kappasahassānīti.
 Having developed the first jhāna to an intermediate degree, where | are (beings) born? Having developed the first jhāna to an intermediate degree they are born into the company of Brahmapurohitadevas. What is their age limit? Half a kappa. (9)
Ukkhittā puññatejena,
 Having developed the first jhāna to a superior degree, where are (beings) born? Having developed the first jhāna to a superior degree they are born into the company of Mahābrahma devas. What is their age limit? (One) Kappa. (10)
kāmarūpagatiṁ gatā;
Bhavaggatampi sampattā,
 Having developed the second jhāna to a low degree, where are (beings) born? Having developed the second jhāna to a low degree they are born into the company of Parittābha devas. What is their age limit? Two kappas. (11)
punāgacchanti duggatiṁ.
Having developed the second jhāna to an intermediate degree, where are (beings) born? Having developed the second jhāna to an intermediate degree they are born into the company of Appamāṇābha devas. What is their age limit? Four kappas. (12)
Tāva dīghāyukā sattā,
cavanti āyusaṅkhayā;
 Having developed the second jhāna to a superior degree, where are (beings) born? Having developed the second jhāna to a superior degree they are born into the company of Ābhassara devas. What is their age limit? Eight kappas. (13)
Natthi koci bhavo nicco,
iti vuttaṁ mahesinā.
 Having developed the third jhāna to a low degree, where are (beings) born? Having developed the third jhāna to a low degree they are born into the company of Parittasubba devas. What is their age limit? Sixteen kappas. (14)
Tasmā hi dhīrā nipakā,
 Having developed the third jhāna to an intermediate degree, where are (beings) born? Having developed the third jhāna to an intermediate degree they are born into the company of Appamāṇasubha devas. What is their age limit? Thirty-two kappas. (15)
nipuṇā atthacintakā;
Jarāmaraṇamokkhāya,
 Having developed the third jhāna to a superior degree, where are (beings) born? Having developed the third jhāna to a superior degree they are born into the company of Subhakiṇha devas. What is their age limit? Sixty-four kappas. (16)
bhāventi maggamuttamaṁ.
Having developed the fourth jhāna, because of diversity of objects, because of diversity of attention, because of diversity of wish, because of diversity of aim, because of diversity of decision, because of diversity of aspiration, because of diversity of wisdom, some are born into the company of Asaññasatta devas, some are born into the company of Vehapphala devas, some are born into the | company of Aviha devas, some are born into the company of Atappa devas, some are born into the company of Sudassa devas, some are born into the company of Sudassi devas, some are born into the company of Akaniṭṭha devas. Some are born into the company of devas who reach the state of infinity of space, some are born into the company of devas who reach the state of infinity of consciousness, some are born into the company of devas who reach the state of nothingness, some are born into the company of devas who reach the state that is neither perception nor non-perception. (17)
Bhāvayitvā suciṁ maggaṁ,
Nibbānogadhagāminaṁ;
 What is the age limit of Asaññasatta and Vehapphala devas? Five hundred kappas. (18)
Sabbāsave pariññāya,
Parinibbanti anāsavāti.
 What is the age limit of Aviha devas? A thousand kappas. (19)
7. Abhiññeyyādivāra
 What is the age limit of Atappa devas? Two thousand kappas. (20)
Pañcannaṁ khandhānaṁ kati abhiññeyyā, kati pariññeyyā, kati pahātabbā, kati bhāvetabbā, kati sacchikātabbā, kati na pahātabbā, na bhāvetabbā, na sacchikātabbā …pe… sattannaṁ cittānaṁ kati abhiññeyyā, kati pariññeyyā, kati pahātabbā, kati bhāvetabbā, kati sacchikātabbā, kati na pahātabbā na bhāvetabbā na sacchikātabbā?
What is the age limit of Sudassa devas? Four thousand kappas. (21)
Rūpakkhandho abhiññeyyo pariññeyyo na pahātabbo na bhāvetabbo na sacchikātabbo. Cattāro khandhā abhiññeyyā pariññeyyā, siyā pahātabbā, siyā bhāvetabbā, siyā sacchikātabbā, siyā na pahātabbā na bhāvetabbā na sacchikātabbā.
What is the age limit of Sudassi devas? Eight thousand kappas. (22)
Dasāyatanā abhiññeyyā pariññeyyā na pahātabbā na bhāvetabbā na sacchikātabbā. Dve āyatanā abhiññeyyā pariññeyyā, siyā pahātabbā, siyā bhāvetabbā, siyā sacchikātabbā, siyā na pahātabbā na bhāvetabbā na sacchikātabbā.
What is the age limit of Akaniṭṭha devas? Sixteen thousand kappas. (23)
Soḷasa dhātuyo abhiññeyyā pariññeyyā na pahātabbā na bhāvetabbā na sacchikātabbā. Dve dhātuyo abhiññeyyā pariññeyyā, siyā pahātabbā, siyā bhāvetabbā, siyā sacchikātabbā, siyā na pahātabbā na bhāvetabbā na sacchikātabbā.
What is the age limit of devas who reach the state of infinity of space? Twenty thousand kappas. (24)
Samudayasaccaṁ abhiññeyyaṁ pariññeyyaṁ pahātabbaṁ na bhāvetabbaṁ na sacchikātabbaṁ. Maggasaccaṁ abhiññeyyaṁ pariññeyyaṁ na pahātabbaṁ bhāvetabbaṁ na sacchikātabbaṁ. Nirodhasaccaṁ abhiññeyyaṁ pariññeyyaṁ na pahātabbaṁ na bhāvetabbaṁ sacchikātabbaṁ. Dukkhasaccaṁ abhiññeyyaṁ pariññeyyaṁ, siyā pahātabbaṁ, na bhāvetabbaṁ, na sacchikātabbaṁ, siyā na pahātabbaṁ.
What is the age limit of devas who reach the state of infinity of consciousness? Forty thousand kappas. (25)
Navindriyā abhiññeyyā pariññeyyā na pahātabbā na bhāvetabbā na sacchikātabbā. Domanassindriyaṁ abhiññeyyaṁ pariññeyyaṁ pahātabbaṁ na bhāvetabbaṁ na sacchikātabbaṁ. Anaññātaññassāmītindriyaṁ abhiññeyyaṁ pariññeyyaṁ na pahātabbaṁ bhāvetabbaṁ na sacchikātabbaṁ. Aññindriyaṁ abhiññeyyaṁ pariññeyyaṁ na pahātabbaṁ, siyā bhāvetabbaṁ, siyā sacchikātabbaṁ. Aññātāvindriyaṁ abhiññeyyaṁ pariññeyyaṁ na pahātabbaṁ na bhāvetabbaṁ sacchikātabbaṁ. Tīṇindriyā abhiññeyyā pariññeyyā na pahātabbā, siyā bhāvetabbā, siyā sacchikātabbā, siyā na bhāvetabbā, sacchikātabbā. Cha indriyā abhiññeyyā pariññeyyā, siyā pahātabbā, siyā bhāvetabbā, siyā sacchikātabbā, siyā na pahātabbā na bhāvetabbā na sacchikātabbā.
 What is the age limit of devas who reach the state of nothingness? Sixty thousand kappas. (26)
Tayo akusalahetū abhiññeyyā pariññeyyā pahātabbā na bhāvetabbā na sacchikātabbā. Tayo kusalahetū abhiññeyyā pariññeyyā na pahātabbā, siyā bhāvetabbā, na sacchikātabbā, siyā na bhāvetabbā. Tayo abyākatahetū abhiññeyyā pariññeyyā na pahātabbā na bhāvetabbā, siyā sacchikātabbā, siyā na sacchikātabbā.
 What is the age limit of devas who reach the state that is neither perception nor non-perception? Eighty-four thousand kappas. (27)
Kabaḷīkāro āhāro abhiññeyyo pariññeyyo na pahātabbo na bhāvetabbo na sacchikātabbo. Tayo āhārā abhiññeyyā pariññeyyā, siyā pahātabbā, siyā bhāvetabbā, siyā sacchikātabbā, siyā na pahātabbā na bhāvetabbā na sacchikātabbā.
 (Beings) Thrown up by power of merit
Go to existence in the planes of desire and form,
Cha phassā abhiññeyyā pariññeyyā na pahātabbā na bhāvetabbā na sacchikātabbā. Manoviññāṇadhātusamphasso abhiññeyyo pariññeyyo, siyā pahātabbo, siyā bhāvetabbo, siyā sacchikātabbo, siyā na pahātabbo na bhāvetabbo na sacchikātabbo.
 (Though) Reaching even the highest existence
They come back again to unpleasant existence.
Cha vedanā …pe… cha saññā …pe… cha cetanā …pe… cha cittā abhiññeyyā pariññeyyā na pahātabbā na bhāvetabbā na sacchikātabbā. Manoviññāṇadhātu abhiññeyyā pariññeyyā, siyā pahātabbā, siyā bhāvetabbā, siyā sacchikātabbā, siyā na pahātabbā na bhāvetabbā na sacchikātabbā. –12
(Even) Beings having such long life
8. Sārammaṇānārammaṇavāra
 Fall from exhaustion of life,
Pañcannaṁ khandhānaṁ kati sārammaṇā, kati anārammaṇā …pe… sattannaṁ cittānaṁ kati sārammaṇā, kati anārammaṇā?
 No existence is permanent,
Thus was said by the Great Sage.
Rūpakkhandho anārammaṇo. Cattāro khandhā sārammaṇā.
Therefore indeed the wise who are prudent,
Dasāyatanā anārammaṇā. Manāyatanaṁ sārammaṇaṁ. Dhammāyatanaṁ siyā sārammaṇaṁ, siyā anārammaṇaṁ.
 Skilful, thinkers of betterment,
To be free from old age and death
Dasa dhātuyo anārammaṇā. Satta dhātuyo sārammaṇā. Dhammadhātu siyā sārammaṇā, siyā anārammaṇā.
 Develop the highest path.
Dve saccā sārammaṇā. Nirodhasaccaṁ anārammaṇaṁ. Dukkhasaccaṁ siyā sārammaṇaṁ, siyā anārammaṇaṁ.
 Having developed the pure path
Merging into, leading to Nibbāna,
Sattindriyā anārammaṇā. Cuddasindriyā sārammaṇā. Jīvitindriyaṁ siyā sārammaṇaṁ, siyā anārammaṇaṁ. Nava hetū sārammaṇā. Kabaḷīkāro āhāro anārammaṇo. Tayo āhārā sārammaṇā. Satta phassā …pe… satta vedanā …pe… satta saññā …pe… satta cetanā …pe… satta cittā sārammaṇā.
 Comprehending all the defilements
Free from defilements they attain to final release.
Pañcannaṁ khandhānaṁ kati sārammaṇārammaṇā, kati anārammaṇārammaṇā …pe… sattannaṁ cittānaṁ kati sārammaṇārammaṇā, kati anārammaṇārammaṇā?
7. The Section “to be Known Fully”, etc.
Rūpakkhandho anārammaṇo. Cattāro khandhā siyā sārammaṇārammaṇā, siyā anārammaṇārammaṇā.
 Of the five aggregates how many are to be known fully; how many are to be comprehended; how many are to be abandoned; how many are to be developed; how many are to be realized; how many are not to be abandoned, not to be developed, not to be realized.* of the seven (types of) consciousness how many are to be known fully; how many are to be comprehended; how many are to be abandoned; how many are to be developed; how many are to be realized; how many are not to be abandoned, not to be developed, not to be realized?
Dasāyatanā anārammaṇā. Manāyatanaṁ siyā sārammaṇārammaṇaṁ, siyā anārammaṇārammaṇaṁ. Dhammāyatanaṁ siyā sārammaṇārammaṇaṁ, siyā anārammaṇārammaṇaṁ, siyā anārammaṇaṁ.
 * Intermediate items see paragraph 991.
Dasa dhātuyo anārammaṇā. Cha dhātuyo anārammaṇārammaṇā. Manoviññāṇadhātu siyā sārammaṇārammaṇā, siyā anārammaṇārammaṇā. Dhammadhātu siyā sārammaṇārammaṇā, siyā anārammaṇārammaṇā, siyā anārammaṇā.
 The aggregate of material quality is to be known fully, is to be comprehended; is not to be abandoned, not to be developed, not to be realized. Four aggregates are to be known fully, are to be comprehended; sometimes are to be abandoned; sometimes are to be developed; sometimes are to be realized; sometimes are not to be abandoned, not to be developed, not to be realized. (1)
Nirodhasaccaṁ anārammaṇaṁ. Maggasaccaṁ anārammaṇārammaṇaṁ. Samudayasaccaṁ siyā sārammaṇārammaṇaṁ, siyā anārammaṇārammaṇaṁ. Dukkhasaccaṁ siyā sārammaṇārammaṇaṁ, siyā anārammaṇārammaṇaṁ, siyā anārammaṇaṁ.
 Ten bases are to be known fully, are to be comprehended; are not to be abandoned, not to be developed, not to be realized. Two bases are to be known fully, are to be comprehended; sometimes are to be abandoned; sometimes are to be developed; sometimes are to be realized; sometimes are not to be abandoned, not to be developed, not to be realized. (2)
Sattindriyā anārammaṇā. Pañcindriyā anārammaṇārammaṇā. Navindriyā siyā sārammaṇārammaṇā, siyā anārammaṇārammaṇā. Jīvitindriyaṁ siyā sārammaṇārammaṇaṁ, siyā anārammaṇārammaṇaṁ, siyā anārammaṇaṁ.
 Sixteen elements are to be known fully, are to be comprehended; are not to be abandoned, not to be developed, not to be realized. Two elements are to be known fully, are to be comprehended; | sometimes are to be abandoned; sometimes are to be developed; sometimes are to be realized; sometimes are not to be abandoned, not to be developed, not to be realized. (3)
Nava hetū siyā sārammaṇārammaṇā, siyā anārammaṇārammaṇā. Kabaḷīkāro āhāro anārammaṇo. Tayo āhārā siyā sārammaṇārammaṇā, siyā anārammaṇārammaṇā. Cha phassā anārammaṇārammaṇā. Manoviññāṇadhātusamphasso siyā sārammaṇārammaṇo siyā anārammaṇārammaṇo. Cha vedanā …pe… cha saññā …pe… cha cetanā …pe… cha cittā anārammaṇārammaṇā. Manoviññāṇadhātu siyā sārammaṇārammaṇā, siyā anārammaṇārammaṇā.
 The truth of the cause is to be known fully, is to be comprehended, is to be abandoned; is not to be developed, not to be realized. The truth of the path is to be known fully, is to be comprehended; is not to be abandoned; is to be developed; is not to be realized. The truth of cessation is to be known fully, is to be comprehended; is not to be abandoned, not to be developed; is to be realized. The truth of suffering is to be known fully, is to be comprehended; sometimes is to be abandoned; is not to be developed, not to be realized; sometimes is not to be abandoned. (4)
9. Diṭṭhasutādidassanavāra
 Nine controlling faculties are to be known fully, are to be comprehended; are not to be abandoned, not to be developed, not to be realized. The controlling faculty of mental pain is to be known fully, is to be comprehended, is to be abandoned; is not to be developed, not to be realized. The controlling faculty of initial enlightenment is to be known fully, is to be comprehended; is not to be abandoned; is to be developed; is not to be realized. The controlling faculty of intermediate enlightenment is to be known fully, is to be comprehended; is not to be abandoned; sometimes is to be developed; sometimes is to be realized. The controlling faculty of final enlightenment is to be known fully, is to be comprehended; is not to be abandoned, not to be developed; is to be realized. Three controlling faculties are to be known fully, are to be comprehended; are not to be abandoned; sometimes are to be developed; sometimes are to be realized; sometimes are not to be developed, not to be realized. Six controlling faculties are to be known fully, are to be comprehended; sometimes are to be abandoned; sometimes are to be developed; sometimes are to be realized; sometimes are not to be abandoned, not to be developed, not to be realized. (5)
Pañcannaṁ khandhānaṁ kati diṭṭhā, kati sutā, kati mutā, kati viññātā, kati na diṭṭhā na sutā na mutā na viññātā …pe… sattannaṁ cittānaṁ kati diṭṭhā, kati sutā, kati mutā, kati viññātā, kati na diṭṭhā na sutā na mutā na viññātā?
The three bad roots are to be known fully, are to be comprehended, are to be abandoned; are not to be developed, not to be realized. The three good roots are to be known fully, are to be comprehended; are not to be abandoned; sometimes are to be developed; are not to be realized; sometimes are not to be developed. The three neither-good-nor-bad roots are to be known fully, are to be comprehended; are not to be abandoned, not to be developed; sometimes are to be realized; sometimes are not to be realized. (6)
Rūpakkhandho siyā diṭṭho, siyā suto, siyā muto, siyā viññāto, siyā na diṭṭho na suto na muto, viññāto. Cattāro khandhā na diṭṭhā na sutā na mutā, viññātā.
The nutrient factor of food is to be known fully, is to be comprehended; is not to be abandoned, not to be developed, not to be realized. Three nutrients are to be known fully, are to be comprehended; sometimes are to be abandoned; sometimes are to be developed; sometimes are to be realized; sometimes are not to be abandoned, not to be developed, not to be realized. (7)
Rūpāyatanaṁ diṭṭhaṁ, na sutaṁ na mutaṁ, viññātaṁ. Saddāyatanaṁ na diṭṭhaṁ, sutaṁ, na mutaṁ, viññātaṁ. Gandhāyatanaṁ …pe… rasāyatanaṁ …pe… phoṭṭhabbāyatanaṁ na diṭṭhaṁ na sutaṁ, mutaṁ, viññātaṁ. Sattāyatanā na diṭṭhā na sutā na mutā, viññātā.
Six (types of) contact are to be known fully, are to be comprehended; are not to be abandoned, not to be developed, not to be realized. Mind-consciousness-element contact is to be known fully, is to be comprehended; sometimes is to be abandoned; sometimes is to be developed; sometimes is to be realized; sometimes is not to be abandoned, not to be developed, not to be realized. (8)
Rūpadhātu diṭṭhā, na sutā na mutā, viññātā. Saddadhātu na diṭṭhā, sutā, na mutā, viññātā. Gandhadhātu …pe… rasadhātu …pe… phoṭṭhabbadhātu na diṭṭhā na sutā, mutā, viññātā. Terasa dhātuyo na diṭṭhā na sutā na mutā, viññātā.
Six (types of) feeling, six (types of) perception, six (types of) volition, six (types of) consciousness are to be known fully, are to be comprehended; are not to be abandoned, not to be developed, not to be realized. Mind-consciousness-element is to be known fully, is to be comprehended; sometimes is to be abandoned; sometimes is to be developed; sometimes is to be realized; sometimes is not to be abandoned, not to be developed, not to be realized. (12)
Tīṇi saccāni na diṭṭhā na sutā na mutā, viññātā. Dukkhasaccaṁ siyā diṭṭhaṁ, siyā sutaṁ, siyā mutaṁ, siyā viññātaṁ, siyā na diṭṭhaṁ na sutaṁ na mutaṁ, viññātaṁ.
8. Section (Dealing with States) that have Objects, have no Objects
Bāvīsatindriyā na diṭṭhā na sutā na mutā, viññātā. Nava hetū na diṭṭhā na sutā na mutā, viññātā. Cattāro āhārā na diṭṭhā na sutā na mutā, viññātā. Satta phassā na diṭṭhā na sutā na mutā, viññātā. Satta vedanā …pe… satta saññā …pe… satta cetanā …pe… satta cittā na diṭṭhā na sutā na mutā, viññātā.
 Of the five aggregates how many have objects; how many have no objects.* of the seven (types of) consciousness how many have objects; how many have no objects?
10. Tikādidassanavāra
 * See paragraph 991.
10.1. Kusalattika
Pañcannaṁ khandhānaṁ kati kusalā, kati akusalā, kati abyākatā …pe… sattannaṁ cittānaṁ kati kusalā, kati akusalā, kati abyākatā?
 The aggregate of material quality has no object. Four aggregates have objects. (1)
Rūpakkhandho abyākato. Cattāro khandhā siyā kusalā, siyā akusalā, siyā abyākatā. Dasāyatanā abyākatā. Dvāyatanā siyā kusalā, siyā akusalā, siyā abyākatā. Soḷasa dhātuyo abyākatā. Dve dhātuyo siyā kusalā, siyā akusalā, siyā abyākatā. Samudayasaccaṁ akusalaṁ. Maggasaccaṁ kusalaṁ. Nirodhasaccaṁ abyākataṁ. Dukkhasaccaṁ siyā kusalaṁ, siyā akusalaṁ, siyā abyākataṁ.
 Ten bases have no objects. Mind base has an object. Ideational base sometimes has an object; sometimes has no object. (2)
Dasindriyā abyākatā. Domanassindriyaṁ akusalaṁ. Anaññātaññassāmītindriyaṁ kusalaṁ. Cattārindriyā siyā kusalā, siyā abyākatā. Cha indriyā siyā kusalā, siyā akusalā, siyā abyākatā.
 Ten elements have no objects. Seven elements have objects. Ideational element sometimes has an object; sometimes has no object. (3)
Tayo kusalahetū kusalā. Tayo akusalahetū akusalā. Tayo abyākatahetū abyākatā. Kabaḷīkāro āhāro abyākato. Tayo āhārā siyā kusalā, siyā akusalā, siyā abyākatā. Cha phassā abyākatā. Manoviññāṇadhātusamphasso siyā kusalo, siyā akusalo, siyā abyākato. Cha vedanā …pe… cha saññā …pe… cha cetanā …pe… cha cittā abyākatā. Manoviññāṇadhātu siyā kusalā, siyā akusalā, siyā abyākatā.
 Two truths have objects. The truth of cessation has no object. The truth of suffering sometimes has an object; sometimes has no object. (4)
10.2. Vedanāttika
 Seven controlling faculties have no objects. Fourteen controlling faculties have objects. The controlling faculty of vital principle | sometimes has an object; sometimes has no object. Nine roots have objects. The nutrient factor of food has no object. Three nutrients have objects. Seven (types of) contact, seven (types of) feeling, seven (types of) perception, seven (types of) volition, seven (types of) consciousness have objects. (12)
Pañcannaṁ khandhānaṁ kati sukhāya vedanāya sampayuttā, kati dukkhāya vedanāya sampayuttā, kati adukkhamasukhāya vedanāya sampayuttā …pe… sattannaṁ cittānaṁ kati sukhāya vedanāya sampayuttā, kati dukkhāya vedanāya sampayuttā, kati adukkhamasukhāya vedanāya sampayuttā?
Of the five aggregates how many have object-taking objects; how many have non-object-taking objects.* of the seven (types of) consciousness how many have object-taking objects; how many have non-object-taking objects?
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.
* Intermediate items see paragraph 991.
Dasāyatanā na vattabbā “sukhāya vedanāya sampayuttā”tipi, “dukkhāya vedanāya sampayuttā”tipi, “adukkhamasukhāya vedanāya sampayuttā”tipi. Manāyatanaṁ siyā sukhāya vedanāya sampayuttaṁ, siyā dukkhāya vedanāya sampayuttaṁ, siyā adukkhamasukhāya vedanāya sampayuttaṁ. Dhammāyatanaṁ siyā sukhāya vedanāya sampayuttaṁ, siyā dukkhāya vedanāya sampayuttaṁ, siyā adukkhamasukhāya vedanāya sampayuttaṁ, siyā na vattabbaṁ “sukhāya vedanāya sampayuttan”tipi, “dukkhāya vedanāya sampayuttan”tipi, “adukkhamasukhāya vedanāya sampayuttan”tipi.
The aggregate of material quality has no object. Four aggregates sometimes have object-taking objects; sometimes have non-object-taking objects. (1)
Dasa dhātuyo na vattabbā “sukhāya vedanāya sampayuttā”tipi, “dukkhāya vedanāya sampayuttā”tipi, “adukkhamasukhāya vedanāya sampayuttā”tipi. Pañca dhātuyo adukkhamasukhāya vedanāya sampayuttā, kāyaviññāṇadhātu siyā sukhāya vedanāya sampayuttā, siyā dukkhāya vedanāya sampayuttā. 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.
Ten bases have no objects. Mind base sometimes has object-taking objects; sometimes has non-object-taking objects. Ideational base sometimes has object-taking objects; sometimes has non-object-taking objects; sometimes has no object. (2)
Dve saccā siyā sukhāya vedanāya sampayuttā, siyā adukkhamasukhāya vedanāya sampayuttā. Nirodhasaccaṁ na vattabbaṁ “sukhāya vedanāya sampayuttan”tipi, “dukkhāya vedanāya sampayuttan”tipi, “adukkhamasukhāya vedanāya sampayuttan”tipi. Dukkhasaccaṁ siyā sukhāya vedanāya sampayuttaṁ, siyā dukkhāya vedanāya sampayuttaṁ, siyā adukkhamasukhāya vedanāya sampayuttaṁ, siyā na vattabbaṁ “sukhāya vedanāya sampayuttan”tipi, “dukkhāya vedanāya sampayuttan”tipi, “adukkhamasukhāya vedanāya sampayuttan”tipi.
Ten elements have no objects. Six elements have non-object-taking objects. Mind-consciousness-element sometimes has object-taking objects; sometimes has non-object-taking objects. Ideational element sometimes has object-taking objects; sometimes has non-object-taking objects; sometimes has no object. (3)
Dvādasindriyā na vattabbā “sukhāya vedanāya sampayuttā”tipi, “dukkhāya vedanāya sampayuttā”tipi, “adukkhamasukhāya vedanāya sampayuttā”tipi. Cha indriyā siyā sukhāya vedanāya sampayuttā, siyā adukkhamasukhāya vedanāya sampayuttā. Tīṇindriyā siyā sukhāya vedanāya sampayuttā, siyā dukkhāya vedanāya sampayuttā, siyā adukkhamasukhāya vedanāya sampayuttā. Jīvitindriyaṁ siyā sukhāya vedanāya sampayuttaṁ, siyā dukkhāya vedanāya sampayuttaṁ, siyā adukkhamasukhāya vedanāya sampayuttaṁ, siyā na vattabbaṁ “sukhāya vedanāya sampayuttan”tipi, “dukkhāya vedanāya sampayuttan”tipi, “adukkhamasukhāya vedanāya sampayuttan”tipi.
The truth of cessation has no object. The truth of the path has a non-object-taking object. The truth of the cause sometimes has an object-taking object; sometimes has a non-object-taking object. The truth of suffering sometimes has an object-taking object; sometimes has a non-object-taking object; sometimes has no object. (4)
Doso akusalahetu dukkhāya vedanāya sampayutto. Satta hetū siyā sukhāya vedanāya sampayuttā, siyā adukkhamasukhāya vedanāya sampayuttā. Moho akusalahetu siyā sukhāya vedanāya sampayutto, siyā dukkhāya vedanāya sampayutto, siyā adukkhamasukhāya vedanāya sampayutto.
 Seven controlling faculties have no objects. Five controlling faculties have non-object-taking objects. Nine controlling faculties sometimes have object-taking objects; sometimes have non-object-taking objects. The controlling faculty of vital principle sometimes has an object-taking object; sometimes has a non-object-taking object; sometimes has no object. (5)
Kabaḷīkāro āhāro na vattabbo “sukhāya vedanāya sampayutto”tipi, “dukkhāya vedanāya sampayutto”tipi, “adukkhamasukhāya vedanāya sampayutto”tipi. Tayo āhārā siyā sukhāya vedanāya sampayuttā, siyā dukkhāya vedanāya sampayuttā, siyā adukkhamasukhāya vedanāya sampayuttā.
 Nine roots sometimes have object-taking objects; sometimes have non-object-taking objects. The nutrient factor of food has no object. Three nutrients sometimes have object-taking objects; sometimes have non-object-taking objects. Six (types of) contact | have non-object-taking objects. Mind-consciousness-element contact sometimes has an object-taking object; sometimes has a non-object-taking object. Six (types of) feeling, six (types of) perception, six (types of) volition, six (types of) consciousness have non-object-taking objects. Mind-consciousness-element sometimes has an object-taking object; sometimes has a non-object-taking object. (12)
Pañca phassā adukkhamasukhāya vedanāya sampayuttā. Kāyaviññāṇadhātusamphasso siyā sukhāya vedanāya sampayutto, siyā dukkhāya vedanāya sampayutto. Manoviññāṇadhātusamphasso siyā sukhāya vedanāya sampayutto, siyā dukkhāya vedanāya sampayutto, siyā adukkhamasukhāya vedanāya sampayutto.
 9. Section Showing (States) Seen, Heard, etc.
Of the five aggregates how many are seen; how many are heard; how many are sensed otherwise; how many are cognized. How many are not seen, not heard, not sensed otherwise, not cognized.* Of the seven (types of) consciousness how many are seen; how many are heard; how many are sensed otherwise; how many are cognized. How many are not seen, not heard, not sensed otherwise, not cognized?
Satta vedanā na vattabbā “sukhāya vedanāya sampayuttā”tipi, “dukkhāya vedanāya sampayuttā”tipi, “adukkhamasukhāya vedanāya sampayuttā”tipi. Pañca saññā …pe… pañca cetanā …pe… pañca cittā adukkhamasukhāya vedanāya sampayuttā, kāyaviññāṇadhātu siyā sukhāya vedanāya sampayuttā, siyā dukkhāya vedanāya sampayuttā. Manoviññāṇadhātu siyā sukhāya vedanāya sampayuttā, siyā dukkhāya vedanāya sampayuttā, siyā adukkhamasukhāya vedanāya sampayuttā. –12
* Intermediate items see paragraph 991.
10.3. Vipākattika
Pañcannaṁ khandhānaṁ kati vipākā, kati vipākadhammadhammā, kati nevavipākanavipākadhammadhammā …pe… sattannaṁ cittānaṁ kati vipākā, kati vipākadhammadhammā, kati nevavipākanavipākadhammadhammā?
 The aggregate of material quality sometimes is seen; sometimes is heard; sometimes is sensed otherwise; sometimes is cognized. Sometimes is not seen, not heard, not sensed otherwise, is cognized. Four aggregates are not seen, not heard, not sensed otherwise, are cognized.
Rūpakkhandho nevavipākanavipākadhammadhammo. Cattāro khandhā siyā vipākā, siyā vipākadhammadhammā, siyā nevavipākanavipākadhammadhammā.
 Visible base is seen, not heard, not sensed otherwise, is cognized. Audible base is not seen, is heard, is not sensed otherwise, is cognized. Odorous base, sapid base, tangible base, are not seen, not heard, are sensed otherwise, are cognized. Seven bases are not seen, not heard, not sensed otherwise, are cognized.
Dasāyatanā nevavipākanavipākadhammadhammā. Dvāyatanā siyā vipākā, siyā vipākadhammadhammā, siyā nevavipākanavipākadhammadhammā.
 Visible element is seen, not heard, not sensed otherwise, is cognized. Audible element is not seen, is heard, is not sensed otherwise, is cognized. Odorous element, sapid element, tangible element, are not seen, not heard, are sensed otherwise, are cognized. Thirteen elements are not seen, not heard, not sensed otherwise, are cognized.
Dasa dhātuyo nevavipākanavipākadhammadhammā. Pañca dhātuyo vipākā. Manodhātu siyā vipākā, siyā nevavipākanavipākadhammadhammā. Dve dhātuyo siyā vipākā siyā vipākadhammadhammā, siyā nevavipākanavipākadhammadhammā.
 Three truths are not seen, not heard, not sensed otherwise, are cognized. The truth of suffering sometimes is seen; sometimes is heard; sometimes is sensed otherwise; sometimes is cognized; | sometimes is not seen, not heard, not sensed otherwise, is cognized.
Dve saccā vipākadhammadhammā. Nirodhasaccaṁ nevavipākanavipākadhammadhammaṁ. Dukkhasaccaṁ siyā vipākaṁ, siyā vipākadhammadhammaṁ, siyā nevavipākanavipākadhammadhammaṁ.
 Twenty-two controlling faculties are not seen, not heard, not sensed otherwise, are cognized. Nine roots are not seen, not heard, not sensed otherwise, are cognized. Four nutrients are not seen, not heard, not sensed otherwise, are cognized. Seven (types of) contact are not seen, not heard, not sensed otherwise, are cognized. Seven (types of) feeling, seven (types of) perception, seven (types of) volition, seven (types of) consciousness are not seen, not heard, not sensed otherwise, are cognized.
Sattindriyā nevavipākanavipākadhammadhammā. Tīṇindriyā vipākā. Dvindriyā vipākadhammadhammā. Aññindriyaṁ siyā vipākaṁ, siyā vipākadhammadhammaṁ. Navindriyā siyā vipākā, siyā vipākadhammadhammā, siyā nevavipākanavipākadhammadhammā.
 10. Section Showing the Triplets, etc.
1. The Good Triplet
Cha hetū vipākadhammadhammā. Tayo abyākatahetū siyā vipākā, siyā nevavipākanavipākadhammadhammā.
 Of the five aggregates how many are good; how many bad; how many neither-good-nor-bad.* of the seven (types of) consciousness how many are good; how many bad; how many neither-good-nor-bad?
Kabaḷīkāro āhāro nevavipākanavipākadhammadhammo. Tayo āhārā siyā vipākā, siyā vipākadhammadhammā, siyā nevavipākanavipākadhammadhammā. Pañca phassā vipākā. Manodhātusamphasso siyā vipāko, siyā nevavipākanavipākadhammadhammo. Manoviññāṇadhātusamphasso siyā vipāko, siyā vipākadhammadhammo, siyā nevavipākanavipākadhammadhammo. Pañca vedanā …pe… pañca saññā …pe… pañca cetanā …pe… pañca cittā vipākā. Manodhātu siyā vipākā, siyā nevavipākanavipākadhammadhammā. Manoviññāṇadhātu siyā vipākā, siyā vipākadhammadhammā, siyā nevavipākanavipākadhammadhammā.
 * Intermediate items see paragraph 991.
10.4. Upādinnattika
 The aggregate of material quality is neither-good-nor-bad. Four aggregates sometimes are good; sometimes are bad; sometimes are neither-good-nor-bad. Ten bases are neither-good-nor-bad. Two bases sometimes are good; sometimes are bad; sometimes are neither-good-nor-bad. Sixteen elements are neither-good-nor-bad. Two elements sometimes are good; sometimes are bad; sometimes are neither-good-nor-bad. The truth of the cause is bad. The truth of the path is good. The truth of cessation is neither-good-nor-bad. The truth of suffering sometimes is good; sometimes is bad; sometimes is neither-good-nor-bad.
Pañcannaṁ khandhānaṁ kati upādinnupādāniyā, kati anupādinnupādāniyā, kati anupādinnaanupādāniyā …pe… sattannaṁ cittānaṁ kati upādinnupādāniyā, kati anupādinnupādāniyā, kati anupādinnaanupādāniyā?
Ten controlling faculties are neither-good-nor-bad. The controlling faculty of mental pain is bad. The controlling faculty of initial enlightenment is good. Four controlling faculties sometimes are good; sometimes are neither-good-nor-bad. Six controlling faculties sometimes are good; sometimes are bad; sometimes are neither-good-nor-bad.
Rūpakkhandho siyā upādinnupādāniyo, siyā anupādinnupādāniyo. Cattāro khandhā siyā upādinnupādāniyā, siyā anupādinnupādāniyā, siyā anupādinnaanupādāniyā.
The three good roots are good. The three bad roots are bad. The three neither-good-nor-bad roots are neither-good-nor-bad. The nutrient factor of food is neither-good-nor-bad. Three nutrients | sometimes are good; sometimes are bad; sometimes are neither-good-nor-bad. Six (types of) contact are neither-good-nor-bad. Mind-consciousness-element contact sometimes is good; sometimes is bad; sometimes is neither-good-nor-bad. Six (types of) feeling, six (types of) perception, six (types of) volition, six (types of) consciousness are neither-good-nor-bad. Mind-consciousness-element sometimes is good; sometimes is bad; sometimes is neither-good-nor-bad.
Pañcāyatanā upādinnupādāniyā. Saddāyatanaṁ anupādinnupādāniyaṁ. Cattāro āyatanā siyā upādinnupādāniyā, siyā anupādinnupādāniyā. Dvāyatanā siyā upādinnupādāniyā, siyā anupādinnupādāniyā, siyā anupādinnaanupādāniyā.
2. The Feeling Triplet
Dasa dhātuyo upādinnupādāniyā. Saddadhātu anupādinnupādāniyā. Pañca dhātuyo siyā upādinnupādāniyā, siyā anupādinnupādāniyā. Dve dhātuyo siyā upādinnupādāniyā, siyā anupādinnupādāniyā, siyā anupādinnaanupādāniyā.
 Of the five aggregates how many are associated with pleasant feeling; how many associated with painful feeling; how many associated with neither-painful-nor-pleasant feeling.* of the seven (types of) consciousness how many are associated with pleasant feeling; how many associated with painful feeling; how many associated with neither-painful-nor-pleasant feeling?
Samudayasaccaṁ anupādinnupādāniyaṁ. Dve saccā anupādinnaanupādāniyā. Dukkhasaccaṁ siyā upādinnupādāniyaṁ, siyā anupādinnupādāniyaṁ.
 * Intermediate items see paragraph 991.
Navindriyā upādinnupādāniyā. Domanassindriyaṁ anupādinnupādāniyaṁ. Tīṇindriyā anupādinnaanupādāniyā. Navindriyā siyā upādinnupādāniyā, siyā anupādinnupādāniyā, siyā anupādinnaanupādāniyā. Tayo akusalahetū anupādinnupādāniyā. Tayo kusalahetū siyā anupādinnupādāniyā, siyā anupādinnaanupādāniyā. Tayo abyākatahetū siyā upādinnupādāniyā, siyā anupādinnupādāniyā, siyā anupādinnaanupādāniyā.
 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. (1)
Ten bases should not be said to be either, associated with pleasant feeling; associated with painful feeling or associated with neither-painful-nor-pleasant feeling. Mind base sometimes is associated with pleasant feeling; sometimes is associated with painful feeling; sometimes is associated with neither-painful-nor-pleasant feeling. Ideational base 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. (2)
Kabaḷīkāro āhāro siyā upādinnupādāniyo, siyā anupādinnupādāniyo. Tayo āhārā siyā upādinnupādāniyā, siyā anupādinnupādāniyā, siyā anupādinnaanupādāniyā.
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. Body-consciousness-| element sometimes is associated with pleasant feeling; sometimes is associated with painful feeling. Mind-consciousness-element sometimes is associated with pleasant feeling; sometimes is associated with painful feeling; sometimes is associated with neither-painful-nor-pleasant feeling. 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. (3)
Pañca phassā upādinnupādāniyā. Manodhātusamphasso siyā upādinnupādāniyo, siyā anupādinnupādāniyo. Manoviññāṇadhātusamphasso siyā upādinnupādāniyo, siyā anupādinnupādāniyo, siyā anupādinnaanupādāniyo. Pañca vedanā …pe… pañca saññā …pe… pañca cetanā …pe… pañca cittā upādinnupādāniyā. Manodhātu siyā upādinnupādāniyā, siyā anupādinnupādāniyā. Manoviññāṇadhātu siyā upādinnupādāniyā, siyā anupādinnupādāniyā, siyā anupādinnaanupādāniyā.
Two truths sometimes are associated with pleasant feeling; sometimes are associated with neither-painful-nor-pleasant feeling. 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. (4)
10.5. Vitakkattika
Pañcannaṁ khandhānaṁ kati savitakkasavicārā, kati avitakkavicāramattā, kati avitakkaavicārā …pe… sattannaṁ cittānaṁ kati savitakkasavicārā, kati avitakkavicāramattā, kati avitakkaavicārā?
 Twelve controlling faculties should not be said to be either, associated with pleasant feeling; associated with painful feeling or associated with neither-painful-nor-pleasant feeling. Six controlling faculties sometimes are associated with pleasant feeling; sometimes are associated with neither-painful-nor-pleasant feeling. Three controlling faculties sometimes are associated with pleasant feeling; sometimes are associated with painful feeling; sometimes are associated with neither-painful-nor-pleasant feeling. The controlling 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. (5)
Rūpakkhandho avitakkaavicāro. Tayo khandhā siyā savitakkasavicārā, siyā avitakkavicāramattā, siyā avitakkaavicārā. Saṅkhārakkhandho siyā savitakkasavicāro, siyā avitakkavicāramatto, siyā avitakkaavicāro siyā na vattabbo “savitakkasavicāro”tipi, “avitakkavicāramatto”tipi, “avitakkaavicāro”tipi.
 The bad root of hatred is associated with painful feeling. Seven roots sometimes are associated with pleasant feeling; sometimes are associated with neither-painful-nor-pleasant feeling. The bad root of dullness sometimes is associated with pleasant feeling; sometimes is associated with painful feeling; sometimes is associated with neither-painful-nor-pleasant feeling. (6)
Dasāyatanā avitakkaavicārā. Manāyatanaṁ siyā savitakkasavicāraṁ, siyā avitakkavicāramattaṁ, siyā avitakkaavicāraṁ. Dhammāyatanaṁ siyā savitakkasavicāraṁ, siyā avitakkavicāramattaṁ, siyā avitakkaavicāraṁ, siyā na vattabbaṁ “savitakkasavicāran”tipi, “avitakkavicāramattan”tipi, “avitakkaavicāran”tipi.
 The nutrient factor of food should not be said to be either, associated with pleasant feeling; associated with painful feeling or associated with neither-painful-nor-pleasant feeling. Three nutrients sometimes are associated with pleasant feeling; sometimes are associated with painful feeling; sometimes are associated with neither-painful-nor-pleasant feeling. (7)
Pannarasa dhātuyo avitakkaavicārā. Manodhātu savitakkasavicārā. Manoviññāṇadhātu siyā savitakkasavicārā, siyā avitakkavicāramattā, siyā avitakkaavicārā. Dhammadhātu siyā savitakkasavicārā, siyā avitakkavicāramattā, siyā avitakkaavicārā, siyā na vattabbā “savitakkasavicārā”tipi, “avitakkavicāramattā”tipi, “avitakkaavicārā”tipi.
 Five (types of) contact are associated with neither-painful-nor-pleasant feeling. Body-consciousness-element contact sometimes is associated with pleasant feeling; sometimes is associated with painful feeling. Mind-consciousness-element contact sometimes is associated with pleasant feeling; sometimes is associated with painful feeling; sometimes is associated with neither-painful-nor-pleasant feeling. (8)
Samudayasaccaṁ savitakkasavicāraṁ. Nirodhasaccaṁ avitakkaavicāraṁ. Maggasaccaṁ siyā savitakkasavicāraṁ, siyā avitakkavicāramattaṁ, siyā avitakkaavicāraṁ. Dukkhasaccaṁ siyā savitakkasavicāraṁ, siyā avitakkavicāramattaṁ, siyā avitakkaavicāraṁ, siyā na vattabbaṁ “savitakkasavicāran”tipi, “avitakkavicāramattan”tipi, “avitakkaavicāran”tipi.
 Seven (types of) feeling should not be said to be either, associated with pleasant feeling; associated with painful feeling or associated with neither-painful-nor-pleasant feeling. Five (types of) perception, five (types of) volition, five (types of) consciousness are associated with neither-painful-nor-pleasant feeling. Body-consciousness-element sometimes is associated with pleasant feeling; sometimes is associated with painful feeling. Mind-consciousness-element sometimes is associated with pleasant feeling; sometimes is associated with painful feeling; sometimes is associated with neither-painful-nor-pleasant feeling. (12)
Navindriyā avitakkaavicārā. Domanassindriyaṁ savitakkasavicāraṁ. Upekkhindriyaṁ siyā savitakkasavicāraṁ, siyā avitakkaavicāraṁ. Ekādasindriyā siyā savitakkasavicārā, siyā avitakkavicāramattā, siyā avitakkaavicārā.
 3. The Resultant Triplet
Of the five aggregates how many are resultants; how many productive of resultant; how many neither resultants nor productive of resultants.* of the seven (types of) consciousness how many are resultants; how many productive of resultants; how many neither resultants nor productive of resultants?
Tayo akusalahetū savitakkasavicārā. Cha hetū siyā savitakkasavicārā, siyā avitakkavicāramattā, siyā avitakkaavicārā. Kabaḷīkāro āhāro avitakkaavicāro. Tayo āhārā siyā savitakkasavicārā, siyā avitakkavicāramattā, siyā avitakkaavicārā. Pañca phassā avitakkaavicārā. Manodhātusamphasso savitakkasavicāro. Manoviññāṇadhātusamphasso siyā savitakkasavicāro, siyā avitakkavicāramatto, siyā avitakkaavicāro. Pañca vedanā …pe… pañca saññā …pe… pañca cetanā …pe… pañca cittā avitakkaavicārā manodhātu savitakkasavicārā, manoviññāṇadhātu siyā savitakkasavicārā, siyā avitakkavicāramattā, siyā avitakkaavicārā.
* Intermediate items see paragraph 991.
11. Rūpaduka
Pañcannaṁ khandhānaṁ kati rūpā, kati arūpā …pe… sattannaṁ cittānaṁ kati rūpā, kati arūpā?
 The aggregate of material quality 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. (1)
Ten bases are neither resultants nor productive of resultants. Two bases sometimes are resultants; sometimes are productive of resultants; sometimes are neither resultants nor productive of resultants. (2)
Rūpakkhandho rūpaṁ. Cattāro khandhā arūpā. Dasāyatanā rūpā. Manāyatanaṁ arūpaṁ. Dhammāyatanaṁ siyā rūpaṁ, siyā arūpaṁ. Dasa dhātuyo rūpā. Satta dhātuyo arūpā. Dhammadhātu siyā rūpā, siyā arūpā. Tīṇi saccāni arūpā. Dukkhasaccaṁ siyā rūpaṁ, siyā arūpaṁ. Sattindriyā rūpā. Cuddasindriyā arūpā. Jīvitindriyaṁ siyā rūpaṁ, siyā arūpaṁ. Nava hetū arūpā. Kabaḷīkāro āhāro rūpaṁ. Tayo āhārā arūpā. Satta phassā arūpā. Satta vedanā …pe… satta saññā …pe… satta cetanā satta cittā arūpā.
Ten elements are neither resultants nor productive of resultants. Five elements are resultants. Mind element sometimes is resultant; sometimes is neither resultant nor productive of resultant. Two elements sometimes are resultants; sometimes are productive of resultants; sometimes are neither resultants nor productive of resultants. (3)
12. Lokiyaduka
Pañcannaṁ khandhānaṁ kati lokiyā, kati lokuttarā? Dvādasannaṁ āyatanānaṁ kati lokiyā, kati lokuttarā? Aṭṭhārasannaṁ dhātūnaṁ kati lokiyā, kati lokuttarā? Catunnaṁ saccānaṁ kati lokiyā, kati lokuttarā …pe… sattannaṁ cittānaṁ kati lokiyā, kati lokuttarā?
 Two truths are productive of resultants. The truth of cessation is neither resultant nor productive of resultant. The truth of suffering sometimes is resultant; sometimes is productive of resultant; sometimes is neither resultant nor productive of resultant. (4)
Rūpakkhandho lokiyo. Cattāro khandhā siyā lokiyā, siyā lokuttarā. Dasāyatanā lokiyā. Dve āyatanā siyā lokiyā, siyā lokuttarā. Soḷasa dhātuyo lokiyā. Dve dhātuyo siyā lokiyā, siyā lokuttarā. Dve saccā lokiyā. Dve saccā lokuttarā.
 Seven controlling faculties are neither resultants nor productive of resultants. Three controlling faculties are resultants. Two controlling faculties are productive of resultants. The controlling faculty of intermediate enlightenment sometimes is resultant; sometimes is productive of resultant. Nine controlling faculties sometimes are resultants; sometimes are productive of resultants; sometimes are neither resultants nor productive of resultants. (5)
Dasindriyā lokiyā. Tīṇindriyā lokuttarā. Navindriyā siyā lokiyā, siyā lokuttarā. Tayo akusalahetū lokiyā. Cha hetū siyā lokiyā, siyā lokuttarā. Kabaḷīkāro āhāro lokiyo. Tayo āhārā siyā lokiyā, siyā lokuttarā. Cha phassā lokiyā. Manoviññāṇadhātusamphasso siyā lokiyo, siyā lokuttaro. Cha vedanā lokiyā. Manoviññāṇadhātusamphassajā vedanā siyā lokiyā, siyā lokuttarā. Cha saññā lokiyā. Manoviññāṇadhātusamphassajā saññā siyā lokiyā, siyā lokuttarā. Cha cetanā lokiyā. Manoviññāṇadhātusamphassajā cetanā siyā lokiyā, siyā lokuttarā. Cha cittā lokiyā. Manoviññāṇadhātu siyā lokiyā, siyā lokuttarāti.
 Six roots are productive of resultants. The three neither-good-nor-bad roots sometimes are resultants; sometimes are neither resultants nor productive of resultants. (6)
Abhiññā dve sārammaṇā,
 The nutrient factor of food is neither resultant nor productive of resultant. Three nutrients sometimes are resultants; sometimes are productive of resultants; sometimes are neither resultants nor productive of resultants. Five (types of) contact are resultants. Mind-element-contact sometimes is resultant; sometimes is neither resultant nor productive of resultant. Mind-consciousness-element-contact sometimes is resultant; sometimes is productive of resultant; sometimes is neither resultant nor productive of resultant. Five (types of) feeling, five (types of) perception, five (types of) volition, five (types of) consciousness are resultants. Mind element sometimes is resultant; sometimes is neither resultant nor productive of resultant. Mind-consciousness-element sometimes is resultant; sometimes is productive of resultant; sometimes is neither resultant nor productive of resultant. (12)
diṭṭhā kusalavedanā;
Vipākā ca upādinnā,
 4. The Grasping Triplet
vitakkaṁ rūpalokiyāti.
 Of the five aggregates how many are grasped (by craving and false view), are objects of the attachments; how many are not grasped, are objects of the attachments; how many are not grasped, | are not objects of the attachments.* of the seven (types of) consciousness how many are grasped, are objects of the attachments; how many are not grasped, are objects of the attachments; how many are not grasped, are not objects of the attachments?
Dhammahadayavibhaṅgo niṭṭhito.
 * Intermediate items see paragraph 991.
VIBHAṄGAPAKARAṆAṀ NIṬṬHITAṀ.
 The aggregate of material quality sometimes is grasped, is the object of the attachments; sometimes is not grasped, is the object of the attachments. Four aggregates sometimes are grasped, are objects of the attachments; sometimes are not grasped, are objects of the attachments; sometimes are not grasped, are not objects of the attachments. (1)
Five bases are grasped, are objects of the attachments. Audible base is not grasped, is the object of the attachments. Four bases sometimes are grasped, are objects of the attachments; sometimes are not grasped, are objects of the attachments. Two bases sometimes are grasped, are objects of the attachments; sometimes are not grasped, are objects of the attachments; sometimes are not grasped, are not objects of the attachments. (2)
Ten elements are grasped, are objects of the attachments. Audible element is not grasped, is the object of the attachments. Five elements sometimes are grasped, are objects of the attachments; sometimes are not grasped, are objects of the attachments. Two elements sometimes are grasped, are objects of the attachments; sometimes are not grasped, are objects of the attachments; sometimes are not grasped, are not objects of the attachments. (3)
The truth of the cause is not grasped, is the object of the attachments. Two truths are not grasped, are not objects of the attachments. The truth of suffering sometimes is grasped, is the object of the attachments; sometimes is not grasped, is the object of the attachments. (4)
Nine controlling faculties are grasped, are objects of the attachments. The controlling faculty of mental pain is not grasped, is the object of the attachments. Three controlling faculties are not grasped, are not objects of the attachments. Nine controlling faculties sometimes are grasped, are objects of the attachments; sometimes are not grasped, are objects of the attachments; sometimes are not grasped, are not objects of the attachments. The three bad roots are not grasped, are objects of the attachments. The three good roots sometimes are not grasped, are objects of the attach| ments; sometimes are not grasped, are not objects of the attachments. The three neither-good-nor-bad roots sometimes are grasped, are objects of the attachments; sometimes are not grasped, are objects of the attachments; sometimes are not grasped, are not objects of the attachments. (5)
The nutrient factor of food sometimes is grasped, is the object of the attachments; sometimes is not grasped, is the object of the attachments. Three nutrients sometimes are grasped, are objects of the attachments; sometimes are not grasped, are objects of the attachments; sometimes are not grasped, are not objects of the attachments. (6)
Five (types of) contact are grasped, are objects of the attachments. Mind-element-contact sometimes is grasped, is the object of the attachments; sometimes is not grasped, is the object of the attachments. Mind-consciousness-element-contact sometimes is grasped, is the object of the attachments; sometimes is not grasped, is the object of the attachments; sometimes is not grasped, is not the object of the attachments. Five (types of) feeling, five (types of) perception, five (types of) volition, five (types of) consciousness are grasped, are objects of the attachments. Mind element sometimes is grasped, is the object of the attachments; sometimes is not grasped, is the object of the attachments. Mind-consciousness-element sometimes is grasped, is the object of the attachments; sometimes is not grasped, is the object of the attachments; sometimes is not grasped, is not the object of the attachments. (12)
5. The directed-thought Triplet
Of the five aggregates how many are accompanied by directed-thought, accompanied by evaluation; how many are without directed-thought, evaluation only; how many are without directed-thought, without evaluation.*
Of the seven (types of) consciousness how many are accompanied by directed-thought, accompanied by evaluation; how many are without directed-thought, evaluation only; how many are without directed-thought, without evaluation?
* Intermediate items see paragraph 991.
The aggregate of material quality is without directed-thought, without evaluation. Three aggregates sometimes are | accompanied by directed-thought, accompanied by evaluation; sometimes are without directed-thought, evaluation only; sometimes are without directed-thought, without evaluation. The aggregate of mental concomitants 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. (1)
Ten bases are without directed-thought, without evaluation. Mind base sometimes is accompanied by directed-thought, accompanied by evaluation; sometimes is without directed-thought, evaluation only; sometimes is without directed-thought, without evaluation. Ideational base 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. (2)
Fifteen elements are without directed-thought, without evaluation. Mind element is accompanied by directed-thought, accompanied by evaluation. 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. 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. (3)
The truth of the cause is accompanied by directed-thought, accompanied by evaluation. The truth of cessation is without directed-thought, without evaluation. 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. 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. (4)
Nine controlling faculties are without directed-thought, without evaluation. The controlling faculty of mental pain is accompanied by directed-thought, accompanied by evaluation. The controlling faculty of indifference sometimes is accompanied by directed-thought, accompanied by evaluation; sometimes is without directed-thought, without evaluation. Eleven controlling faculties sometimes are accompanied by directed-thought, accompanied by evaluation; sometimes are without directed-thought, evaluation only; sometimes are without directed-thought, without evaluation. (5)
The three bad roots are accompanied by directed-thought, accompanied by evaluation. Six roots sometimes are accompanied by directed-thought, accompanied by evaluation; sometimes are without directed-thought, evaluation only; sometimes are without directed-thought, without evaluation. The nutrient factor of food is without directed-thought, without evaluation. Three nutrients sometimes are accompanied by directed-thought, accompanied by evaluation; sometimes are without directed-thought, evaluation only; sometimes are without directed-thought, without evaluation. Five (types of) contact are without directed-thought, without evaluation. Mind-element-contact is accompanied by directed-thought, accompanied by evaluation. Mind-consciousness-element-contact | sometimes is accompanied by directed-thought, accompanied by evaluation; sometimes is without directed-thought, evaluation only; sometimes is without directed-thought, without evaluation. Five (types of) feeling, five (types of) perception, five (types of) volition, five (types of) consciousness are without directed-thought, without evaluation. Mind element is accompanied by directed-thought, accompanied by evaluation. 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. (12)
1. The Material Couplet
Of the five aggregates how many are material; how many not material;* of the seven (types of) consciousness how many are material; how many not material?
* Intermediate items see paragraph 991.
The aggregate of material quality is material. Four aggregates are not material. Ten bases are material. Mind base is not material. Ideational base sometimes is material; sometimes is not material. Ten elements are material. Seven elements are not material. Ideational element sometimes is material; sometimes is not material. Three truths are not material. The truth of suffering sometimes is material; sometimes is not material. Seven controlling faculties are material. Fourteen controlling faculties are not material. The controlling faculty of vital principle sometimes is material; sometimes is not material. The nine roots are not material. The nutrient factor of food is material. Three nutrients are not material. Seven (types of) contact are not material. Seven (types of) feeling, seven (types of) perception, seven (types of) volition, seven (types of) consciousness are not material.
2. The Mundane Couplet
Of the five aggregates how many are mundane; how many supramundane. Of the twelve bases how many are mundane; how many supramundane. Of the eighteen elements | how many are mundane; how many supramundane. Of the four truths how many are mundane; how many supramundane.* Of the seven (types of) consciousness how many are mundane; how many supramundane?
* Intermediate items see paragraph 991.
The aggregate of material quality is mundane. Four aggregates sometimes are mundane; sometimes are supramundane. Ten bases are mundane. Two bases sometimes are mundane; sometimes are supramundane. Sixteen elements are mundane. Two elements sometimes are mundane; sometimes are supramundane. Two truths are mundane; two truths are supramundane.
Ten controlling faculties are mundane. Three controlling faculties are supramundane. Nine controlling faculties sometimes are mundane; sometimes are supramundane. The three bad roots are mundane. Six roots sometimes are mundane; sometimes are supramundane. The nutrient factor of food is mundane. Three nutrients sometimes are mundane; sometimes are supramundane. Six (types of) contact are mundane. Mind-consciousness-element-contact sometimes is mundane; sometimes is supramundane. Six (types of) feeling are mundane. Feeling born of mind-consciousness-element-contact sometimes is mundane; sometimes is supramundane. Six (types of) perception are mundane. Perception born of mind-consciousness-element-contact sometimes is mundane; sometimes is supramundane. Six (types of) volition are mundane. Volition born of mind-consciousness-element-contact sometimes is mundane; sometimes is supramundane. Six (types of) consciousness are mundane. Mind-consciousness-element sometimes is mundane; sometimes is supramundane.
Special knowledge, two (states) that have objects;
Seen, good, feeling; resultant and grasped (states);
directed-thought, material quality, mundane.
Thus (this is the summary of the section dealing with special knowledge, and so on).
Analysis of the Heart of the Teaching is Ended
THE BOOK OF ANALYSIS IS ENDED

999 – Bookmarks of interest


999.9 – TOC permalinks

 Ab Vb 0 - Theravāda Abhidhamma Vibhaṅga
    Ab Vb 0.1 – synopsis
Ab Vb 1 - Khandha-vibhaṅga: Aggregates explanation
    Ab Vb 1.1 - Analysis According To The Discourses
        Ab Vb 1.1.1 - Rūpakkhandha
        Ab Vb 1.1.2 - Vedanākkhandha
        Ab Vb 1.1.3 - Saññākkhandha
        Ab Vb 1.1.4 - Saṅ­khā­rak­khan­dha
        Ab Vb 1.1.5 - Viññā­ṇak­khan­dha
    Ab Vb 1.2 - Analysis According To Abhidhamma
        Ab Vb 1.2.1 - Rūpakkhandha
        Ab Vb 1.2.2 - Vedanākkhandha
        Ab Vb 1.2.3 - Saññākkhandha
        Ab Vb 1.2.4 - Saṅ­khā­rak­khan­dha
        Ab Vb 1.2.5 - Viññā­ṇak­khan­dha
    Ab Vb 1.3 interrogation
Ab Vb 2 - Āyatana-vibhaṅga: sense-base analysis
    Ab Vb 2.1 - Analysis According To The Discourses
    Ab Vb 2.2 - Analysis According To Abhidhamma
    Ab Vb 2.3 - Interrogation
Ab Vb 3 - Dhātu-vibhaṅga: element-analysis
    Ab Vb 3.1 - Analysis According To The Discourses
    Ab Vb 3.2 - Analysis According To Abhidhamma
    Ab Vb 3.3 - Interrogation
Ab Vb 4 - Sacca-vibhaṅga: truth analysis
    Ab Vb 4.1 - Analysis According To The Discourses
        Ab Vb 4.1.1 - The Truth Of Suffering 1. Dukkhasacca
        Ab Vb 4.1.2 - The Truth Of The Cause 2. Samudayasacca
        Ab Vb 4.1.3 - The Truth Of Cessation 3. Nirodhasacca
        Ab Vb 4.1.4 - The Truth Of The Path 4. Maggasacca
    Ab Vb 4.2 - Analysis According To Abhidhamma
    Ab Vb 4.3 - Interrogation
Ab Vb 5 - Indriya-vibhaṅga: faculty analysis
    Ab Vb 5.1 - (no sutta analysis section)
    Ab Vb 5.2 - Analysis According To Abhidhamma
    Ab Vb 5.3 - Interrogation
Ab Vb 6 – Paṭicca-sam-uppāda-vibhaṅga: dependent co-origination analysis
    Ab Vb 6.1 The Section Derived from the Discourses
        Ab Vb 6.1.1 - Definition of Ignorance
        Ab Vb 6.1.2 - Definition of (Volitional) Processes
        Ab Vb 6.1.3 - Definition of Consciousness
        Ab Vb 6.1.4 - Definition of Mind and Bodily Form
        Ab Vb 6.1.5 - Definition of the Six Sense Spheres
        Ab Vb 6.1.6 - Definition of Contact
        Ab Vb 6.1.7 - Definition of Feeling
        Ab Vb 6.1.8 - Definition of Craving
        Ab Vb 6.1.9 - Definition of Attachment
        Ab Vb 6.1.10 - Definition of Continuation
        Ab Vb 6.1.11 - Definition of Birth
        Ab Vb 6.1.12 - Definition of Ageing and Death
    Ab Vb 6.2 The Section Derived from the Abstract Teaching
        Ab Vb 6.2.1 - The Conditions Tetrad 2.1 - Paccayacatukka
        Ab Vb 6.2.4 - The Mutuality Tetrad 2.4 - Añña­mañña­catukka
        Ab Vb 6.2.6 - The Roots Tetrad 2.6 - Hetucatukka
        Ab Vb 6.2.7 - The Associations Tetrad 2.7 - Sam­payut­ta­catukka
        Ab Vb 6.2.8 - The Mutuality Tetrad 2.8 - Añña­mañña­catukka
        Ab Vb 6.2.9 - The Explanation of the Unwholesome 2.9 Akusalaniddesa
        Ab Vb 6.2.10 The Explanation of the Wholesome 2.10 Kusalaniddesa
        Ab Vb 6.2.11 The Explanation of what is Without Consequences 2.11 Abyāka­ta­niddesa
        Ab Vb 6.2.12 – 2.14
Ab Vb 7 – Sati-'paṭṭhāna-vibhaṅga: Analysis of the Ways of Attending to Mindfulness
    Ab Vb 7.1 - Suttanta-bhājanīyaṁ, The Section Derived from the Discourses
        Ab Vb 7.1.1 - Kāy-ānupassanā-niddeso Explanation of the Contemplation of the Body
            Ab Vb 7.1.1.2 – gloss: ‘Anupassī.’, ‘Contemplating.’
            Ab Vb 7.1.1.3 – gloss: ‘Viharatī.’, dwells
            Ab Vb 7.1.1.4 – gloss: ‘Ātāpī.’, ardent
            Ab Vb 7.1.1.5 – gloss: ‘Sampajāno.’, lucid-discerning
            Ab Vb 7.1.1.6 – gloss: ‘Satimā.’, rememberful [of Dharma]
            Ab Vb 7.1.1.7 – gloss: loke, world
            Ab Vb 7.1.1.8 – gloss: ‘abhijjhā’, avarice
            Ab Vb 7.1.1.9 – gloss: ‘domanassan.’, distress
        Ab Vb 7.1.2 - Vedan-ānupassanā-niddeso, Explanation of the Contemplation of Feelings
        Ab Vb 7.1.3 - Citt-ānupassanā-niddeso, Explanation of the Contemplation of the Mind
        Ab Vb 7.1.4 - Dhamm-ānupassanā-niddeso, Explanation of the Contemplation of (the Nature of) Things
    Ab Vb 7.2 - Abhidhammabhājanīyaṁ, The Section Derived from the Abstract Teaching
        Ab Vb 7.2.1 - [01: Paṭhamanayo]
        Ab Vb 7.2.2 - [02: Dutiyanayo]
    Ab Vb 7.3 - Pañhāpucchakaṁ, The Questionnaire
        Ab Vb 7.3.1 - Tikaṁ
        Ab Vb 7.3.2 - Dukaṁ
    Ab Vb 7.4 – Anandajoti translation footnotes
    Ab Vb 7.5 – Anandajoti intro
Ab Vb 8 - Samma-p-padhāna-vibhaṅga: right exertionn analysis
    Ab Vb 8.1 - Analysis According To The Discourses
    Ab Vb 8.2 - Analysis According To Abhidhamma
    Ab Vb 8.3 - Interrogation
Ab Vb 9 – Iddhi-pāda-vibhaṅga: power-bases-analysis
    Ab Vb 9.1 - Analysis According To The Discourses
    Ab Vb 9.2 - Analysis According To Abhidhamma
    Ab Vb 9.3 – Interrogation
Ab Vb 10 – Boj­jhaṅ­ga­-vibhaṅga: awakening factor analysis
    Ab Vb 10.1 - Analysis According To Suttas
        Ab Vb 10.1.1 - (7sb in causal sequence)
            Ab Vb 10.1.1.1 - 🐘 Sati-sam-bojjh-aṅga
            Ab Vb 10.1.1.2 - 💭🕵️ Dhamma-vicaya-sam-bojjh-aṅga
            Ab Vb 10.1.1.3 - 🏹 vīriya-sam-bojjh-aṅga
            Ab Vb 10.1.1.4 - 😁 Pīti-sam-bojjh-aṅga
            Ab Vb 10.1.1.5 - 🌊 Passaddhi-sam-bojjh-aṅga
            Ab Vb 10.1.1.6 - 🌄 samādhi-sam-bojjh-aṅga
            Ab Vb 10.1.1.7 - 🛆👁 Upekkhā-sam-bojjh-aṅga
        Ab Vb 10.1.2 - (7sb combined with some 4sp elements and SN 46.1)
    Ab Vb 10.2 - Analysis According To Abhidhamma
        Ab Vb 10.2.1 - (7sb in Abhidhamma radically different than sutta version in first section)
            Ab Vb 10.2.1.1 - 🐘 Sati-sam-bojjh-aṅga
            Ab Vb 10.2.1.2 - 💭🕵️ Dhamma-vicaya-sam-bojjh-aṅga
            Ab Vb 10.2.1.3 - 🏹 vīriya-sam-bojjh-aṅga
            Ab Vb 10.2.1.4 - 😁 Pīti-sam-bojjh-aṅga
            Ab Vb 10.2.1.5 - 🌊 Passaddhi-sam-bojjh-aṅga
            Ab Vb 10.2.1.6 - 🌄 samādhi-sam-bojjh-aṅga
            Ab Vb 10.2.1.7 - 🛆👁 Upekkhā-sam-bojjh-aṅga
        Ab Vb 10.2.2 - (7sb supramundane analysis)
    Ab Vb 10.3 - Interrogation
        Ab Vb 10.3.2 - The Couplets 3.2 - 3.2 Duka
            Ab Vb 10.3.2.4 – Saṃ­yoja­na­goc­cha­kādi
Ab Vb 11 – Magg'-aṅga-vibhaṅga: path factor analysis
    Ab Vb 11.1 – Analysis According To The Discourses
        Ab Vb 11.1.2 - defines STED 8aam, as in SN 45.8
        Ab Vb 11.1.3 - 8aam with 7sb formula repetitions, as in SN 45
    Ab Vb 11.2 - Analysis According To Abhidhamma
        Ab Vb 11.2.1 - The Eightfold Path is: Aṭṭhaṅgiko maggo—
        Ab Vb 11.2.2 - The Fivefold path is: Pañcaṅgiko maggo—
        Ab Vb 11.2.3 - 5fold path with supramundane jhana
        Ab Vb 11.2.4 - 8fold path with supramundane jhana
        Ab Vb 11.2.5 - 5fold path
    Ab Vb 11.3 - Interrogation
Ab Vb 12 – Jhāna-vibhaṅga: jhāna analysis
    Ab Vb 12.1 – Suttan­ta­-bhājanīya: (supposedly) Sutta method of analysis
        Ab Vb 12.1.1 - (gloss guarding sense doors … sati & sampajano )
        Ab Vb 12.1.2 - (gloss secluded … 5 hindrances abandoned)
        Ab Vb 12.1.11 – (first jhāna)
            Ab Vb 12.1.11.1 – kāmehi = desire, not ‘objects’ of desire!
            Ab Vb 12.1.11.2 – akusala dharma = all five hindrances
            Ab Vb 12.1.11.3 – vitakka = verbal thought including all 3 right resolves/saṇkappo
            Ab Vb 12.1.11.4 – vicāra = exploring, reflection, pondering, NOT FROZEN MIND
            Ab Vb 12.1.11.6 – pīti = mental joy
            Ab Vb 12.1.11.7 – sukha = mental pleasure (contradicts EBT!)
        Ab Vb 12.1.12 – (second jhāna)
            Ab Vb 12.1.12.4 – adjhatta = personal
            Ab Vb 12.1.12.5 – sampasāda = confidence
        Ab Vb 12.1.13 – (third jhāna)
            Ab Vb 12.1.13.5 – sati = includes right remembrance/mindfulness, NOT FROZEN MIND
            Ab Vb 12.1.13.6 – sampajāno = includes right view, wisdom faculty, dhamma vicaya awakening, NOT FROZEN MIND
            Ab Vb 12.1.13.7 – Sukhañca kāyena = ⛔ mental pleasure experienced by ‘body of mental factors’
        Ab Vb 12.1.14 – (fourth jhāna)
            Ab Vb 12.1.14.1 – Sukha = switches back to physical pleasure! Why?
            Ab Vb 12.1.14.2 – dukkha = physical pain
            Ab Vb 12.1.14.4 – somanassa = mental joy
            Ab Vb 12.1.14.5 – domanassa = mental pain
            Ab Vb 12.1.14.6 – a-dukkham-a-sukham = mental neutral sensation
            Ab Vb 12.1.14.7 – upekkha = equanimous-observation
        Ab Vb 12.1.15 – (space infinitude)
            Ab Vb 12.1.15.1 – rūpa-sañña
            Ab Vb 12.1.15.3 – paṭigha-sañña: perceptions from the 5 sense doors
        Ab Vb 12.1.16 – (consciousness infinitude)
        Ab Vb 12.1.17 – (dimension of nothingness)
        Ab Vb 12.1.19 – (neither perception nor nonperception)
    Ab Vb 12.2 - Abhi­-dham­ma-­bhājanīya: Analysis According To Abhidhamma
        Ab Vb 12.2.1 - Rūpā-vaca­ra-­kusala
        Ab Vb 12.2.2 - A-rūpā­-vacara-­kusala
        Ab Vb 12.2.3 - Lokutta­ra­kusala
        Ab Vb 12.2.4 - Rūpāvaca­ra­vipāka
        Ab Vb 12.2.5 - Arūpā­vacara­vipāka
        Ab Vb 12.2.6 - Lokutta­ra­vipāka
        Ab Vb 12.2.7 - Rūpārūpā­vacara­kiriya
    Ab Vb 12.3 - Pañhā-pucchaka: Interrogation
        Ab Vb 12.3.1 - Tika: The Triplets
        Ab Vb 12.3.2 - Duka: The Couplets
Ab Vb 13 – Appamaññā-vibhaṅga: Analysis of the immeasurables (4 brahma vihāras)
    Ab Vb 13.1 - Analysis According To The Discourses
        Ab Vb 13.1.1 – metta: friendly-kindness
        Ab Vb 13.1.2 – Karuṇā: Compassion
        Ab Vb 13.1.3 – Muditā: rejoicing in skillful Dharmas
        Ab Vb 13.1.4 – Upekkhā: Equanimous-observation
    Ab Vb 13.2 - Analysis According To Abhidhamma
        Ab Vb 13.2.1 - Kusala: skilful
        Ab Vb 13.2.2 – results - Vipāka
        Ab Vb 13.2.3 – Kiriyā
    Ab Vb 13.3 - Interrogation
Ab Vb 14 – Sikkhā-pada-vibhaṅga: training-analysis
    Ab Vb 14.1 – no sutta analysis section
    Ab Vb 14.2 – Analysis According to Abhidhamma
    Ab Vb 14.3 – interrogation
Ab Vb 15 – Paṭi-sam-bhidā-vibhaṅga: discrimination-analysis
    Ab Vb 15.1 - Analysis According To The Discourses
    Ab Vb 15.2 - Analysis According To Abhidhamma
    Ab Vb 15.3 - interrogation
Ab Vb 16 – Ñāṇa-vibhaṅga: knowledge-analysis
    Ab Vb 16.1 - Singlefold Summary
    Ab Vb 16.2 -
    Ab Vb 16.3 -
    Ab Vb 16.4 -
    Ab Vb 16.5 -
    Ab Vb 16.6 -
    Ab Vb 16.7 -
    Ab Vb 16.8 -
    Ab Vb 16.9 -
    Ab Vb 16.10 -
    Ab Vb 16.11 -
    Ab Vb 16.12 -
    Ab Vb 16.13 -
    Ab Vb 16.14 -
    Ab Vb 16.15 -
    Ab Vb 16.16 -
    Ab Vb 16.17 -
    Ab Vb 16.18 -
    Ab Vb 16.19 -
    Ab Vb 16.20 -
Ab Vb 17 - Khuddaka-vatthu-vibhaṅga: small-items-analysis
Ab Vb 18 – Dhamma-hadaya-vibhaṅga: heart-of-Dharma-analysis
Ab Vb 999 – Bookmarks of interest
    Ab Vb 999.9 – TOC permalinks



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