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

3. Pañhāpucchaka 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 initial application, without sustained application.	Dasāyatanā neva dassanena na bhāvanāya pahātabbā.
Mind sense-base sometimes is accompanied by initial application, accompanied by sustained application;	Dvāyatanā siyā dassanena pahātabbā, siyā bhāvanāya pahātabbā, siyā neva dassanena na bhāvanāya pahātabbā.
sometimes is without initial application, sustained application only;	(8)
sometimes is without initial application, without sustained application.
Ideational sense-base sometimes is accompanied by initial application, accompanied by sustained application;	Dasāyatanā neva dassanena na bhāvanāya pahātabbahetukā.
sometimes is without initial application, sustained application only;	Dvāyatanā siyā dassanena na pahātabbahetukā, siyā bhāvanāya pahātabbahetukā, siyā neva dassanena na bhāvanāya pahātabbahetukā.
sometimes is without initial application, without sustained application;	(9)
sometimes should not be said to be either, accompanied by initial application, accompanied by sustained application;
without initial application, sustained application only or without initial application, without sustained application.	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 initial application.
Two sense-bases sometimes are accompanied by initial application;
sometimes are without initial application.
Ten sense-bases are without sustained application.
Two sense-bases sometimes are accompanied by sustained application;
sometimes are without sustained application.
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


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


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

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Te Ab Vb 2 Āyatana-vibhaṅga

Te Ab Vb 2 Āyatana-vibhaṅga

sense-base analysis

2.1. Analysis According To The Discourses 1. Suttanta-bhājanīya

2.2. Analysis According To Abhidhamma 2. Abhidhamma-bhājanīya

12 sense bases: first 6 are internal ‘organs’

#6 mind sense base gets long treatment

12 sense bases, latter 6 are external objects to perceive

#12 dhamma (mind objects) gets long treatment

3. Pañhāpucchaka 2.3. Interrogation

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2. Abhidhamma-bhājanīya	2.2. Analysis According To Abhidhamma