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

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. 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 initial application, without sustained application.
	Mind element is accompanied by initial application, accompanied by sustained application.
Pannarasa dhātuyo avitakkaavicārā.	Mind-consciousness-element sometimes is accompanied by initial application, accompanied by sustained application; sometimes is without initial application, sustained application only; sometimes is without initial application, without sustained application.
Manodhātu savitakkasavicārā.	Ideational element sometimes is accompanied by initial application, accompanied by sustained application; sometimes is without initial application, sustained application only; sometimes is without initial application, without sustained application; 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.
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 initial application.
Dve dhātuyo siyā upādānavippayuttaupādāniyā, siyā upādānavippayuttaanupādāniyā, siyā na vattabbā—“upādānavippayuttaupādāniyā”tipi, “upādānavippayuttaanupādāniyā”tipi.	Mind element is accompanied by initial application.
	Two elements sometimes are accompanied by initial application; sometimes are without initial application.
3	Fifteen elements are without sustained application.
2.12.	Mind element is accompanied by sustained application.
Kilesagocchaka	Two elements sometimes are accompanied by sustained application;
	sometimes are without sustained application.
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.



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


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


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


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

4👑☸ Cattāri Ariya-saccaṃ 四聖諦

Te Ab Vb 3 Dhātu-vibhaṅga

Te Ab Vb 3 Dhātu-vibhaṅga

element-analysis

3.1. Analysis According To The Discourses, 1. Suttanta-bhājanīya

6 elements

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

another 6 elements, 3 wrong resolve + 3 right resolve

18 elements are the addition of previous 3 sets

3.2. Analysis According To Abhidhamma, 2. Abhidhammabhājanīya

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

3.3. Interrogation, 3. Pañhāpucchaka

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1. Suttantabhājanīya	3.1. Analysis According To The Discourses




2. Abhidhammabhājanīya	3.2. Analysis According To Abhidhamma