1. Analysis According To Abhidhamma 1 Abhidhammabhājanīya




Vibhaṅga	The Book of Analysis 5
Indriyavibhaṅga	Analysis Of The Faculties 5

1 Abhidhammabhājanīya	1. Analysis According To Abhidhamma

Bāvīsatindriyāni—cakkhundriyaṃ, sotindriyaṃ, ghānindriyaṃ, jivhindriyaṃ, kāyindriyaṃ, manindriyaṃ,	The twenty-two faculties are: The faculty of eye, faculty of ear, faculty of nose, faculty of tongue, faculty of body, faculty of mind,

itthindriyaṃ, purisindriyaṃ, jīvitindriyaṃ,	faculty of femininity, faculty of masculinity, faculty of vital principle,

sukhindriyaṃ, dukkhindriyaṃ, somanassindriyaṃ, domanassindriyaṃ, upekkhindriyaṃ,	faculty of pleasure (physical), faculty of pain (physical), faculty of mental pleasure, faculty of mental pain, faculty of indifference,

saddhindriyaṃ, vīriyindriyaṃ, satindriyaṃ, samādhindriyaṃ, paññindriyaṃ,	faculty of confidence, faculty of energy, faculty of mindfulness, faculty of samādhi, faculty of wisdom,

anaññātaññassāmītindriyaṃ, aññindriyaṃ, aññātāvindriyaṃ.	faculty of “I am knowing the unknown”, faculty of knowing, faculty of one who has known fully.


Tattha katamaṃ cakkhundriyaṃ?	Therein what is faculty of eye?
Yaṃ cakkhu catunnaṃ mahābhūtānaṃ upādāya pasādo … pe … suñño gāmopeso—	That eye which, deriving from the four great essentials, is sensitive surface, See section 156... this is an empty village.
idaṃ vuccati “cakkhundriyaṃ”.	This is called faculty of eye.
(1)	(1)

Tattha katamaṃ sotindriyaṃ … pe …	Therein what is faculty of ear. Complete appropriately...
ghānindriyaṃ … pe …	Faculty of nose. Complete as first example..
jivhindriyaṃ … pe …	Faculty of tongue. Complete as first example...
kāyindriyaṃ?	Faculty of body?
Yo kāyo catunnaṃ mahābhūtānaṃ upādāya pasādo … pe … suñño gāmopeso—	That body which, deriving from the four great essentials, is sensitive surface, See section 160... this is an empty village.
idaṃ vuccati “kāyindriyaṃ”.	This is called faculty of body.
(5)	(5)

Tattha katamaṃ manindriyaṃ?	Therein what is faculty of mind?
Ekavidhena manindriyaṃ—phassasampayuttaṃ.	Controlling faculty of mind by way of singlefold division: Is associated with contact.
Duvidhena manindriyaṃ—atthi sahetukaṃ, atthi ahetukaṃ.	Faculty of mind by way of twofold division: Is accompanied by root; is not accompanied by root.
Tividhena manindriyaṃ—atthi kusalaṃ, atthi akusalaṃ, atthi abyākataṃ.	Faculty of mind by way of threefold division: Is skilful; is unskilful; is neither-skilful-nor-unskilful.
Catubbidhena manindriyaṃ—atthi kāmāvacaraṃ, atthi rūpāvacaraṃ, atthi arūpāvacaraṃ, atthi apariyāpannaṃ.	Faculty of mind by way of fourfold division: Is characteristic of the plane of desire; is characteristic of the plane of form; is characteristic of the formless plane; is not included (i.e. is supramundane).
Pañcavidhena manindriyaṃ—atthi sukhindriyasampayuttaṃ, atthi dukkhindriyasampayuttaṃ, atthi somanassindriyasampayuttaṃ, atthi domanassindriyasampayuttaṃ, atthi upekkhindriyasampayuttaṃ.	Faculty of mind by way of fivefold division: Is associated with the faculty of pleasure (physical); is associated with the faculty of pain (physical); is associated with the faculty of mental pleasure; is associated with the faculty of mental pain; is associated with the faculty of indifference.
Chabbidhena manindriyaṃ—cakkhuviññāṇaṃ … pe … manoviññāṇaṃ.	Faculty of mind by way of sixfold division: Eye consciousness, Intermediate senses... mind consciousness.
Evaṃ chabbidhena manindriyaṃ.	Thus is faculty of mind by way of sixfold division.


Sattavidhena manindriyaṃ—cakkhuviññāṇaṃ … pe … kāyaviññāṇaṃ, manodhātu, manoviññāṇadhātu.	Faculty of mind by way of sevenfold division: Eye consciousness; Intermediate senses... body consciousness; mind element; mind-consciousness-element.
Evaṃ sattavidhena manindriyaṃ.	Thus is faculty of mind by way of sevenfold division.


Aṭṭhavidhena manindriyaṃ—cakkhuviññāṇaṃ … pe … kāyaviññāṇaṃ atthi sukhasahagataṃ, atthi dukkhasahagataṃ, manodhātu, manoviññāṇadhātu.	Faculty of mind by way of eightfold division: Eye consciousness; Intermediate senses... body consciousness that is accompanied by pleasure, that is accompanied by pain; mind element; mind-consciousness-element.
Evaṃ aṭṭhavidhena manindriyaṃ.	Thus is faculty of mind by way of eightfold division.


Navavidhena manindriyaṃ—cakkhuviññāṇaṃ … pe … kāyaviññāṇaṃ, manodhātu, manoviññāṇadhātu atthi kusalā, atthi akusalā, atthi abyākatā.	Faculty of mind by way of ninefold division: Eye consciousness; Intermediate senses... body consciousness; mind element; mind-consciousness-element that is skilful, that is unskilful, that is neither-skilful-nor-unskilful.
Evaṃ navavidhena manindriyaṃ.	Thus is faculty of mind by way of ninefold division.


Dasavidhena manindriyaṃ—cakkhuviññāṇaṃ … pe … kāyaviññāṇaṃ atthi sukhasahagataṃ, atthi dukkhasahagataṃ, manodhātu, manoviññāṇadhātu atthi kusalā, atthi akusalā, atthi abyākatā.	Faculty of mind by way of tenfold division: Eye consciousness; Intermediate senses... body consciousness that is accompanied by pleasure, that is accompanied by pain; mind element; mind-consciousness-element that is skilful, that is unskilful, that is neither-skilful-nor-unskilful.
Evaṃ dasavidhena manindriyaṃ … pe …	Thus is faculty of mind by way of tenfold division, See sections 122–149 inclusive...
evaṃ bahuvidhena manindriyaṃ.	Thus is faculty of mind by way of manifold division.
Idaṃ vuccati “manindriyaṃ”.	This is called faculty of mind.
(6)	(6)

Tattha katamaṃ itthindriyaṃ?	Therein what is faculty of femininity?
Yaṃ itthiyā itthiliṅgaṃ itthinimittaṃ itthikuttaṃ itthākappo itthattaṃ itthibhāvo—	That which in woman is feminine appearance, feminine characteristic, feminine behaviour, feminine deportment, femininity, being feminine.
idaṃ vuccati “itthindriyaṃ”.	This is called faculty of femininity.
(7)	(7)

Tattha katamaṃ purisindriyaṃ?	Therein what is faculty of masculinity?
Yaṃ purisassa purisaliṅgaṃ purisanimittaṃ purisakuttaṃ purisākappo purisattaṃ purisabhāvo—	That which in man is masculine appearance, masculine characteristic, masculine behaviour, masculine deportment, masculinity, being masculine.
idaṃ vuccati “purisindriyaṃ”.	This is called faculty of masculinity.
(8)	(8)

Tattha katamaṃ jīvitindriyaṃ?	Therein what is faculty of vital principle?
Jīvitindriyaṃ duvidhena—atthi rūpajīvitindriyaṃ, atthi arūpajīvitindriyaṃ.	Faculty of vital principle by way of twofold division: Is faculty of material vital principle; is faculty of non-material vital principle.


Tattha katamaṃ rūpajīvitindriyaṃ?	Therein what is faculty of material vital principle?
Yo tesaṃ rūpīnaṃ dhammānaṃ āyu ṭhiti yapanā yāpanā iriyanā vattanā pālanā jīvitaṃ jīvitindriyaṃ—	That which in these material things is life, stability, going on, sustaining, progressing, continuance, preservation, vital principle, faculty of vital principle.
idaṃ vuccati “rūpajīvitindriyaṃ”.	This is called faculty of material vital principle.


Tattha katamaṃ arūpajīvitindriyaṃ?	Therein what is faculty of non-material vital principle?
Yo tesaṃ arūpīnaṃ dhammānaṃ āyu ṭhiti yapanā yāpanā iriyanā vattanā pālanā jīvitaṃ jīvitindriyaṃ—	That which in these non-material dhammas is life, stability, going on, sustaining, progressing, continuance, preservation, vital principle, faculty of vital principle.
idaṃ vuccati “arūpajīvitindriyaṃ”.	This is called faculty of non-material vital principle.
Idaṃ vuccati “jīvitindriyaṃ”.	This is called faculty of vital principle.
(9)	(9)

Tattha katamaṃ sukhindriyaṃ?	Therein what is faculty of pleasure?
Yaṃ kāyikaṃ sātaṃ kāyikaṃ sukhaṃ kāyasamphassajaṃ sātaṃ sukhaṃ vedayitaṃ kāyasamphassajā sātā sukhā vedanā—	That which is bodily ease; bodily pleasure; easeful pleasant experience born of bodily contact; easeful pleasant feeling born of bodily contact.
idaṃ vuccati “sukhindriyaṃ”.	This is called faculty of pleasure.
(10)	(10)

Tattha katamaṃ dukkhindriyaṃ?	Therein what is faculty of pain?
Yaṃ kāyikaṃ asātaṃ kāyikaṃ dukkhaṃ kāyasamphassajaṃ asātaṃ dukkhaṃ vedayitaṃ kāyasamphassajā asātā dukkhā vedanā—	That which is bodily uneasiness; bodily pain; uneasy painful experience born of bodily contact; uneasy painful feeling born of bodily contact.
idaṃ vuccati “dukkhindriyaṃ”.	This is called faculty of pain.
(11)	(11)

Tattha katamaṃ somanassindriyaṃ?	Therein what is faculty of mental pleasure?
Yaṃ cetasikaṃ sātaṃ cetasikaṃ sukhaṃ cetosamphassajaṃ sātaṃ sukhaṃ vedayitaṃ cetosamphassajā sātā sukhā vedanā—	That which is mental ease; mental pleasure; easeful pleasant experience born of mental contact; easeful pleasant feeling born of mental contact.
idaṃ vuccati “somanassindriyaṃ”.	This is called faculty of mental pleasure.
(12)	(12)

Tattha katamaṃ domanassindriyaṃ?	Therein what is faculty of mental pain?
Yaṃ cetasikaṃ asātaṃ cetasikaṃ dukkhaṃ cetosamphassajaṃ asātaṃ dukkhaṃ vedayitaṃ cetosamphassajā asātā dukkhā vedanā—	That which is mental uneasiness; mental pain; uneasy painful experience born of mental contact; uneasy painful feeling born of mental contact.
idaṃ vuccati “domanassindriyaṃ”.	This is called faculty of mental pain.
(13)	(13)

Tattha katamaṃ upekkhindriyaṃ?	Therein what is faculty of indifference?
Yaṃ cetasikaṃ neva sātaṃ nāsātaṃ cetosamphassajaṃ adukkhamasukhaṃ vedayitaṃ cetosamphassajā adukkhamasukhā vedanā—	That which is neither mental ease nor uneasiness; neither painful nor pleasant experience born of mental contact; neither painful nor pleasant feeling born of mental contact.
idaṃ vuccati “upekkhindriyaṃ”.	This is called faculty of indifference.
(14)	(14)

Tattha katamaṃ saddhindriyaṃ?	Therein what is faculty of confidence?
Yā saddhā saddahanā okappanā abhippasādo saddhā saddhindriyaṃ saddhābalaṃ—	That which is confidence, being confident, trust, implicit faith, confidence, faculty of confidence, power of confidence.
idaṃ vuccati “saddhindriyaṃ”.	This is called faculty of confidence.
(15)	(15)

Tattha katamaṃ vīriyindriyaṃ?	Therein what is faculty of energy?
Yo cetasiko vīriyārambho nikkamo parakkamo uyyāmo vāyāmo ussāho ussoḷhī thāmo ṭhiti asithilaparakkamatā anikkhittachandatā anikkhittadhuratā dhurasampaggāho vīriyaṃ vīriyindriyaṃ vīriyabalaṃ—	That which is the arousing of mental energy, toiling, endeavour, aspiring, effort, zeal, perseverance, vigour, stability, unfaltering endeavour, not relinquishing wish, not relinquishing the task, firm hold of the task, energy, faculty of energy, power of energy.
idaṃ vuccati “vīriyindriyaṃ”.	This is called faculty of energy.
(16)	(16)

Tattha katamaṃ satindriyaṃ?	Therein what is faculty of mindfulness?
Yā sati anussati paṭissati sati saraṇatā dhāraṇatā apilāpanatā asammussanatā sati satindriyaṃ satibalaṃ sammāsati—	That which is mindfulness, constant mindfulness, recollection, mindfulness, act of remembering, bearing in mind, non-superficiality, non-forgetfulness, mindfulness, faculty of mindfulness, power of mindfulness, right mindfulness.
idaṃ vuccati “satindriyaṃ”.	This is called faculty of mindfulness.
(17)	(17)

Tattha katamaṃ samādhindriyaṃ?	Therein what is faculty of samādhi?
Yā cittassa ṭhiti saṇṭhiti avaṭṭhiti avisāhāro avikkhepo avisāhaṭamānasatā samatho samādhindriyaṃ samādhibalaṃ sammāsamādhi—	That which is stability, steadfastness, firmness of consciousness; non-distraction, non-wavering, mental imperturbability, calmness, faculty of samādhi, power of samādhi, right samādhi.
idaṃ vuccati “samādhindriyaṃ”.	This is called faculty of samādhi.
(18)	(18)

Tattha katamaṃ paññindriyaṃ?	Therein what is faculty of wisdom?
Yā paññā pajānanā … pe … amoho dhammavicayo sammādiṭṭhi—	That which is wisdom, understanding, See section 525... absence of delusion, truth investigation, right view.
idaṃ vuccati “paññindriyaṃ”.	This is called faculty of wisdom.
(19)	(19)

Tattha katamaṃ anaññātaññassāmītindriyaṃ?	Therein what is faculty of initial awakening?
Yā tesaṃ dhammānaṃ anaññātānaṃ adiṭṭhānaṃ appattānaṃ aviditānaṃ asacchikatānaṃ sacchikiriyāya paññā pajānanā … pe … amoho dhammavicayo sammādiṭṭhi dhammavicayasambojjhaṅgo maggaṅgaṃ maggapariyāpannaṃ—	That which for the realization of those dhammas that are not known, not comprehended, not attained, not discerned, not realized, is wisdom, understanding, See section 525... absence of delusion, truth investigation,right view, truth investigation-awakening-factor, path constituent, included in the path.
idaṃ vuccati “anaññātaññassāmītindriyaṃ”.	This is called faculty of initial awakening.
(20)	(20)

Tattha katamaṃ aññindriyaṃ?	Therein what is faculty of intermediate awakening?
Yā tesaṃ dhammānaṃ ñātānaṃ diṭṭhānaṃ pattānaṃ viditānaṃ sacchikatānaṃ sacchikiriyāya paññā pajānanā … pe … amoho dhammavicayo sammādiṭṭhi dhammavicayasambojjhaṅgo maggaṅgaṃ maggapariyāpannaṃ—	That which for the realization of those dhammas that are known, comprehended, attained, discerned, realized, is wisdom, understanding, See section 525... absence of delusion, truth investigation, right view, truth investigation-awakening-factor, path constituent, included in the path.
idaṃ vuccati “aññindriyaṃ”.	This is called faculty of intermediate awakening.
(21)	(21)

Tattha katamaṃ aññātāvindriyaṃ?	Therein what is faculty of final awakening?
Yā tesaṃ dhammānaṃ aññātāvīnaṃ diṭṭhānaṃ pattānaṃ viditānaṃ sacchikatānaṃ sacchikiriyāya paññā pajānanā … pe … amoho dhammavicayo sammādiṭṭhi dhammavicayasambojjhaṅgo maggaṅgaṃ maggapariyāpannaṃ— idaṃ vuccati “aññātāvindriyaṃ”.	That which for the realization of those dhammas that are known fully, comprehended, attained, discerned, realized, is wisdom, understanding, See section 525.
(22)	absence of delusion, truth investigation, right view, truth investigation-awakening-factor, path constituent, included in the path.
	This is called faculty of final awakening.
Abhidhammabhājanīyaṃ.	(22)

	(Here Ends) Analysis According To Abhidhamma

2. Interrogation 2 Pañhāpucchaka






	5
2 Pañhāpucchaka	2. Interrogation

Bāvīsatindriyāni—cakkhundriyaṃ, sotindriyaṃ, ghānindriyaṃ, jivhindriyaṃ, kāyindriyaṃ, manindriyaṃ, itthindriyaṃ, purisindriyaṃ, jīvitindriyaṃ, sukhindriyaṃ, dukkhindriyaṃ, somanassindriyaṃ, domanassindriyaṃ, upekkhindriyaṃ, saddhindriyaṃ, vīriyindriyaṃ, satindriyaṃ, samādhindriyaṃ, paññindriyaṃ, anaññātaññassāmītindriyaṃ, aññindriyaṃ, aññātāvindriyaṃ.	The twenty-two faculties are: The faculty of eye, faculty of ear, faculty of nose, faculty of tongue, faculty of body, faculty of mind, faculty of femininity, faculty of masculinity, faculty of vital principle, faculty of pleasure (physical), faculty of pain (physical), faculty of mental pleasure, faculty of mental pain, faculty of indifference, faculty of confidence, faculty of energy, faculty of mindfulness, faculty of samādhi,
	faculty of wisdom, faculty of initial awakening, faculty of intermediate awakening, faculty of final awakening.

Bāvīsatīnaṃ indriyānaṃ kati kusalā, kati akusalā, kati abyākatā … pe … kati saraṇā, kati araṇā?
	Of the twenty-two faculties how many are skilful;
2	how many unskilful; how many neither-skilful-nor-unskilful.
1. Tika	Remaining appropriate triplets and couplets.
	How many with cause of bewailing; how many without cause of bewailing?
Dasindriyā abyākatā.
Domanassindriyaṃ akusalaṃ.	5
Anaññātaññassāmītindriyaṃ kusalaṃ.	3.1.
Cattārindriyā siyā kusalā, siyā abyākatā.	The Triplets
Cha indriyā siyā kusalā, siyā akusalā, siyā abyākatā.
(1)	Ten faculties are neither-skilful-nor-unskilful.
	Faculty of mental pain is unskilful.
Dvādasindriyā na vattabbā—“sukhāya vedanāya sampayuttā”tipi, “dukkhāya vedanāya sampayuttā”tipi, “adukkhamasukhāya vedanāya sampayuttā”tipi.	Faculty of initial awakening is skilful.
Cha indriyā siyā sukhāya vedanāya sampayuttā, siyā adukkhamasukhāya vedanāya sampayuttā.	Four faculties sometimes are skilful; sometimes are neither-skilful-nor-unskilful.
Tīṇindriyā siyā sukhāya vedanāya sampayuttā, siyā dukkhāya vedanāya sampayuttā, siyā adukkhamasukhāya vedanāya sampayuttā.	Six faculties sometimes are skilful; sometimes are unskilful; sometimes are neither-skilful-nor-unskilful.
Jīvitindriyaṃ siyā sukhāya vedanāya sampayuttaṃ, siyā dukkhāya vedanāya sampayuttaṃ, siyā adukkhamasukhāya vedanāya sampayuttaṃ, siyā na vattabbaṃ—“sukhāya vedanāya sampayuttan”tipi, “dukkhāya vedanāya sampayuttan”tipi, “adukkhamasukhāya vedanāya sampayuttan”tipi.
(2)
	Twelve faculties should not be said to be either, associated with pleasant feeling; associated with painful feeling or associated with neither-painful-nor-pleasant feeling.
Sattindriyā nevavipākanavipākadhammadhammā.	Six faculties sometimes are associated with pleasant feeling; sometimes are associated with neither-painful-nor-pleasant feeling.
Tīṇindriyā vipākā.	Three faculties sometimes are associated with pleasant feeling; sometimes are associated with painful feeling; sometimes are associated with neither-painful-nor-pleasant feeling.
Dvindriyā vipākadhammadhammā.	Faculty of vital principle sometimes is associated with pleasant feeling; sometimes is associated with painful feeling; sometimes is associated with neither-painful-nor-pleasant feeling; sometimes should not be said to be either, associated with pleasant feeling; associated with painful feeling or associated with neither-painful-nor-pleasant feeling.
Aññindriyaṃ siyā vipākaṃ, siyā vipākadhammadhammaṃ.
Navindriyā siyā vipākā, siyā vipākadhammadhammā, siyā nevavipākanavipākadhammadhammā.
(3)	Seven faculties are neither resultants nor productive of resultants.
	Three faculties are resultants.
Navindriyā upādinnupādāniyā.	Two faculties are productive of resultants.
Domanassindriyaṃ anupādinnupādāniyaṃ.	Faculty of intermediate awakening sometimes is resultant; sometimes is productive of resultant.
Tīṇindriyā anupādinnaanupādāniyā.	Nine faculties sometimes are resultants; sometimes are productive of resultants; sometimes are neither resultants nor productive of resultants.
Navindriyā siyā upādinnupādāniyā, siyā anupādinnupādāniyā, siyā anupādinnaanupādāniyā.	Nine faculties are grasped (by craving and false view), are objects of the graspings.
(4)	Faculty of mental pain is not grasped, is the object of the graspings.
	Three faculties are not grasped, are not objects of the graspings.
Navindriyā asaṃkiliṭṭhasaṃkilesikā.	Nine faculties sometimes are grasped, are objects of the graspings; sometimes are not grasped, are objects of the graspings; sometimes are not grasped, are not objects of the graspings.
Domanassindriyaṃ saṃkiliṭṭhasaṃkilesikaṃ.
Tīṇindriyā asaṃkiliṭṭhaasaṃkilesikā.
Tīṇindriyā siyā asaṃkiliṭṭhasaṃkilesikā, siyā asaṃkiliṭṭhaasaṃkilesikā.	Nine faculties are not corrupt, are objects of the corruptions.
Cha indriyā siyā saṃkiliṭṭhasaṃkilesikā, siyā asaṃkiliṭṭhasaṃkilesikā, siyā asaṃkiliṭṭhaasaṃkilesikā.	Faculty of mental pain is corrupt, is the object of the corruptions.
(5)	Three faculties are not corrupt, are not objects of the corruptions.
	Three faculties sometimes are not corrupt, are objects of the corruptions; sometimes are not corrupt, are not objects of the corruptions.
Navindriyā avitakkaavicārā.	Six faculties sometimes are corrupt, are objects of the corruptions; sometimes are not corrupt, are objects of the corruptions; sometimes are not corrupt, are not objects of the corruptions.
Domanassindriyaṃ savitakkasavicāraṃ.	Nine faculties are without initial application, without sustained application.
Upekkhindriyaṃ siyā savitakkasavicāraṃ, siyā avitakkaavicāraṃ.	Faculty of mental pain is accompanied by initial application, accompanied by sustained application.
Ekādasindriyā siyā savitakkasavicārā, siyā avitakkavicāramattā, siyā avitakkaavicārā.	Faculty of indifference sometimes is accompanied by initial application, accompanied by sustained application; sometimes is without initial application, without sustained application.
(6)	Eleven faculties sometimes are accompanied by initial application, accompanied by sustained application; sometimes are without initial application, sustained application only; sometimes are without initial application, without sustained application.

Ekādasindriyā na vattabbā—“pītisahagatā”tipi, “sukhasahagatā”tipi, “upekkhāsahagatā”tipi.
Somanassindriyaṃ siyā pītisahagataṃ na sukhasahagataṃ na upekkhāsahagataṃ, siyā na vattabbaṃ—“pītisahagatan”ti.	Eleven faculties should not be said to be either, accompanied by rapture; accompanied by pleasure or accompanied by indifference.
Cha indriyā siyā pītisahagatā, siyā sukhasahagatā, siyā upekkhāsahagatā.	Faculty of mental pleasure sometimes is accompanied by rapture; is not accompanied by pleasure; is not accompanied by indifference;
Cattārindriyā siyā pītisahagatā, siyā sukhasahagatā, siyā upekkhāsahagatā, siyā na vattabbā— “pītisahagatā”tipi, “sukhasahagatā”tipi, “upekkhāsahagatā”tipi.	sometimes should not be said to be, accompanied by rapture.
(7)	Six faculties sometimes are accompanied by rapture; sometimes are accompanied by pleasure; sometimes are accompanied by indifference.
	Four faculties sometimes are accompanied by rapture; sometimes are accompanied by pleasure; sometimes are accompanied by indifference; sometimes should not be said to be either, accompanied by rapture; accompanied by pleasure or accompanied by indifference.
Pannarasindriyā neva dassanena na bhāvanāya pahātabbā.
Domanassindriyaṃ siyā dassanena pahātabbaṃ, siyā bhāvanāya pahātabbaṃ.
Cha indriyā siyā dassanena pahātabbā, siyā bhāvanāya pahātabbā, siyā neva dassanena na bhāvanāya pahātabbā.	Fifteen faculties are not to be abandoned either by the first path or by the subsequent paths.
(8)	Faculty of mental pain sometimes is to be abandoned by the first path; sometimes is to be abandoned by the subsequent paths.
	Six faculties sometimes are to be abandoned by the first path; sometimes are to be abandoned by the subsequent paths; sometimes are not to be abandoned either by the first path or by the subsequent paths.
Pannarasindriyā neva dassanena na bhāvanāya pahātabbahetukā.	Fifteen faculties have no roots to be abandoned
Domanassindriyaṃ siyā dassanena pahātabbahetukaṃ, siyā bhāvanāya pahātabbahetukaṃ.	either by the first path or by the subsequent paths.
Cha indriyā siyā dassanena pahātabbahetukā, siyā bhāvanāya pahātabbahetukā, siyā neva dassanena na bhāvanāya pahātabbahetukā.	Faculty of mental pain sometimes has root to be abandoned by the first path; sometimes has root to be abandoned by the subsequent paths.
(9)	Six faculties sometimes have roots to be abandoned by the first path; sometimes have roots to be abandoned by the subsequent paths; sometimes have no roots to be abandoned either by the first path or by the subsequent paths.

Dasindriyā nevācayagāmināpacayagāmino.
Domanassindriyaṃ ācayagāmi.	Ten faculties are neither cumulative nor dispersive (of continuing rebirth and death).
Anaññātaññassāmītindriyaṃ apacayagāmi.	Faculty of mental pain is cumulative.
Aññindriyaṃ siyā apacayagāmi, siyā nevācayagāmināpacayagāmi.	Faculty of initial awakening is dispersive.
Navindriyā siyā ācayagāmino, siyā apacayagāmino, siyā nevācayagāmināpacayagāmino.	Faculty of intermediate awakening sometimes is dispersive; sometimes is neither cumulative nor dispersive.
(10)	Nine faculties sometimes are cumulative; sometimes are dispersive; sometimes are neither cumulative nor dispersive.
	Ten faculties are neither of the seven supramundane stages nor of the final supramundane stage.
Dasindriyā nevasekkhanāsekkhā.	Two faculties are of the seven supramundane stages.
Dvindriyā sekkhā.	Faculty of final awakening is of the final supramundane stage.
Aññātāvindriyaṃ asekkhaṃ.	Nine faculties sometimes are of the seven supramundane stages; sometimes are of the final supramundane stage; sometimes are neither of the seven supramundane stages nor of the final supramundane stage.
Navindriyā siyā sekkhā, siyā asekkhā, siyā nevasekkhanāsekkhā.
(11)
	Ten faculties are low.
Dasindriyā parittā.	Three faculties are immeasurable.
Tīṇindriyā appamāṇā.	Nine faculties sometimes are low; sometimes are sublime; sometimes are immeasurable- Seven faculties have no objects.
Navindriyā siyā parittā, siyā mahaggatā, siyā appamāṇā.	Two faculties have low objects.
(12)	Three faculties have immeasurable objects.
	Faculty of mental pain sometimes has low object; sometimes has sublime object; does not have immeasurable object; sometimes should not be said to have, low object or sublime object.
Sattindriyā anārammaṇā.	Nine faculties sometimes have low objects; sometimes have sublime objects; sometimes have immeasurable objects; sometimes should not be said to have either, low objects; sublime objects or immeasurable objects.
Dvindriyā parittārammaṇā.
Tīṇindriyā appamāṇārammaṇā.
Domanassindriyaṃ siyā parittārammaṇaṃ siyā mahaggatārammaṇaṃ, na appamāṇārammaṇaṃ, siyā na vattabbaṃ—“parittārammaṇan”tipi, “mahaggatārammaṇan”tipi.	Nine faculties are intermediate.
Navindriyā siyā parittārammaṇā, siyā mahaggatārammaṇā, siyā appamāṇārammaṇā, siyā na vattabbā—“parittārammaṇā”tipi, “mahaggatārammaṇā”tipi, “appamāṇārammaṇā”tipi.	Faculty of mental pain is inferior.
(13)	Three faculties are superior Three faculties sometimes are intermediate; sometimes are superior.
	Six faculties sometimes are inferior; sometimes are intermediate; sometimes are superior.
Navindriyā majjhimā.	Ten faculties are of no fixed (resultant time).
Domanassindriyaṃ hīnaṃ.	Faculty of initial awakening is a right (state with) fixed (resultant time).
Tīṇindriyā paṇītā.
Tīṇindriyā siyā majjhimā, siyā paṇītā.	Four faculties sometimes are right (dhammas with) fixed (resultant time); sometimes are of no fixed (resultant time).
Cha indriyā siyā hīnā, siyā majjhimā, siyā paṇītā.	Faculty of mental pain sometimes is a false (state with) fixed (resultant time);
(14)	sometimes is of no fixed (resultant time).
	Six faculties sometimes are false (dhammas with) fixed (resultant time); sometimes are right (dhammas with) fixed (resultant time); sometimes are of no fixed (resultant time).
Dasindriyā aniyatā.	Seven faculties have no objects.
Anaññātaññassāmītindriyaṃ sammattaniyataṃ.	Four faculties should not be said to have either, path as their object; path as their cause or path as their dominating factor.
Cattārindriyā siyā sammattaniyatā, siyā aniyatā.	Faculty of initial awakening does not have path as its object; (sometimes) has path as its cause; sometimes has path as its dominating factor; sometimes should not be said to have, (path as its cause) or path as its dominating factor.
Domanassindriyaṃ siyā micchattaniyataṃ, siyā aniyataṃ.	Faculty of intermediate awakening does not have path as its object; sometimes has path as its cause; sometimes has path as its dominating factor; sometimes should not be said to have, path as its cause or path as its dominating factor.
Cha indriyā siyā micchattaniyatā, siyā sammattaniyatā, siyā aniyatā.	Nine faculties sometimes have path as their object; sometimes have path as their cause; sometimes have path as their dominating factor; sometimes should not be said to have either, path as their object; path as their cause or path as their dominating factor.
(15)

Sattindriyā anārammaṇā.	Ten faculties sometimes are risen; sometimes are bound to arise; should not be said to be, not risen.
Cattārindriyā na vattabbā—“maggārammaṇā”tipi, “maggahetukā”tipi, “maggādhipatino”tipi.	Two faculties sometimes are risen; sometimes are not risen; should not be said to be, bound to arise.
Anaññātaññassāmītindriyaṃ na maggārammaṇaṃ, siyā maggahetukaṃ, siyā maggādhipati, siyā na vattabbaṃ— “maggahetukan”tipi, “maggādhipatī”tipi.	Ten faculties sometimes are risen; sometimes are not risen; sometimes are bound to arise.
Aññindriyaṃ na maggārammaṇaṃ, siyā maggahetukaṃ, siyā maggādhipati, siyā na vattabbaṃ—“maggahetukan”tipi, “maggādhipatī”tipi.	(All faculties) Sometimes are past; sometimes are future; sometimes are present.
Navindriyā siyā maggārammaṇā, siyā maggahetukā, siyā maggādhipatino, siyā na vattabbā—“maggārammaṇā”tipi, “maggahetukā”tipi, “maggādhipatino”tipi.	Seven faculties have no objects.
(16)	Two faculties have present objects.
	Three faculties should not be said to have either, past objects; future objects or present objects.
Dasindriyā siyā uppannā, siyā uppādino, na vattabbā—“anuppannā”ti.	Ten faculties sometimes have past objects; sometimes have future objects; sometimes have present objects; sometimes should not be said to have either, past objects; future objects or present objects.
Dvindriyā siyā uppannā, siyā anuppannā, na vattabbā—“uppādino”ti.	(All faculties) Sometimes are internal; sometimes are external; sometimes are both internal and external.
Dasindriyā siyā uppannā, siyā anuppannā, siyā uppādino.	Seven faculties have no objects.
(17)	Three faculties have external objects.

Siyā atītā, siyā anāgatā, siyā paccuppannā.	Four faculties sometimes have internal objects; sometimes have external objects; sometimes have both internal and external objects.
(18)	Eight faculties sometimes have internal objects; sometimes have external objects; sometimes have both internal and external objects; sometimes should not be said to have either, internal objects; external objects or both internal and external objects.
	Five faculties are not visible, are impingent.
Sattindriyā anārammaṇā.	Seventeen faculties are not visible, are not impingent.
Dvindriyā paccuppannārammaṇā.
Tīṇindriyā na vattabbā— “atītārammaṇā”tipi, “anāgatārammaṇā”tipi, “paccuppannārammaṇā”tipi.	5
Dasindriyā siyā atītārammaṇā, siyā anāgatārammaṇā, siyā paccuppannārammaṇā, siyā na vattabbā—“atītārammaṇā”tipi, “anāgatārammaṇā”tipi, “paccuppannārammaṇā”tipi.	3.2.
(19)	The Couplets

Siyā ajjhattā, siyā bahiddhā, siyā ajjhattabahiddhā.	Four faculties are roots.
(20)	Eighteen faculties are not roots.
	Seven faculties are accompanied by roots.
Sattindriyā anārammaṇā.	Nine faculties are not accompanied by roots.
Tīṇindriyā bahiddhārammaṇā.	Six faculties sometimes are accompanied by roots; sometimes are not accompanied by roots.
Cattārindriyā siyā ajjhattārammaṇā, siyā bahiddhārammaṇā, siyā ajjhattabahiddhārammaṇā, aṭṭhindriyā siyā ajjhattārammaṇā, siyā bahiddhārammaṇā, siyā ajjhattabahiddhārammaṇā, siyā na vattabbā—“ajjhattārammaṇā”tipi, “bahiddhārammaṇā”tipi, “ajjhattabahiddhārammaṇā”tipi.	Seven faculties are associated with roots.
(21)	Nine faculties are not associated with roots.
	Six faculties sometimes are associated with roots; sometimes are not associated with roots.
Pañcindriyā anidassanasappaṭighā.	Four faculties are roots also accompanied by roots.
Sattarasindriyā anidassanaappaṭighā.	Nine faculties should not be said to be, roots also accompanied by roots or accompanied by roots but are not roots.
(22)	Three faculties should not be said to be, roots also accompanied by roots; (they) are accompanied by roots but are not roots.
2	Six faculties should not be said to be, roots also accompanied by roots; (they) sometimes are accompanied by roots but are not roots; sometimes should not be said to be, accompanied by roots but are not roots.
2. 2.
2 Duka
2	Four faculties are roots also associated with roots.
2.1.
Hetugocchaka	Nine faculties should not be said to be, roots also associated with roots or associated with roots but are not roots.
	Three faculties should not be said to be, roots also associated with roots; (they) are associated with roots but are not roots.
Cattārindriyā hetū.	Six faculties should not be said to be, roots also associated with roots; (they) sometimes are associated with roots but are not roots; sometimes should not be said to be, associated with roots but are not roots.
Aṭṭhārasindriyā na hetū.
Sattindriyā sahetukā.
Navindriyā ahetukā.	Nine faculties are not roots, are not accompanied by roots.
Cha indriyā siyā sahetukā, siyā ahetukā.	Three faculties are not roots, are accompanied
Sattindriyā hetusampayuttā.	by roots.
Navindriyā hetuvippayuttā.	Four faculties should not be said to be, not roots, are accompanied by roots or not roots, are not accompanied by roots.
Cha indriyā siyā hetusampayuttā, siyā hetuvippayuttā.	Six faculties sometimes are not roots, are accompanied by roots; sometimes are not roots, are not accompanied by roots.
Cattārindriyā hetū ceva sahetukā ca.	(1)
Navindriyā na vattabbā— “hetū ceva sahetukā cā”tipi, “sahetukā ceva na ca hetū”tipi.
Tīṇindriyā na vattabbā—“hetū ceva sahetukā cā”ti.	(All faculties) Are with cause.
Sahetukā ceva na ca hetū.	Are conditioned.
Cha indriyā na vattabbā—“hetū ceva sahetukā cā”ti, siyā sahetukā ceva na ca hetū, siyā na vattabbā—“sahetukā ceva na ca hetū”ti.	Are not visible.
	Five faculties are impingent.
	Seventeen faculties are not impingent.
Cattārindriyā hetū ceva hetusampayuttā ca.	Seven faculties are material.
Navindriyā na vattabbā—“hetū ceva hetusampayuttā cā”tipi, “hetusampayuttā ceva na ca hetū”tipi.	Fourteen faculties are not material.
Tīṇindriyā na vattabbā—“hetū ceva hetusampayuttā cā”ti, hetusampayuttā ceva na ca hetū.	Faculty of vital principle sometimes is material; sometimes is not material.
Cha indriyā na vattabbā—“hetū ceva hetusampayuttā cā”ti, siyā hetusampayuttā ceva na ca hetū, siyā na vattabbā—“hetusampayuttā ceva na ca hetū”ti.	Ten faculties are mundane.
	Three faculties are supramundane.
	Nine faculties sometimes are mundane; sometimes are supramundane.
Navindriyā na hetū ahetukā.	(All faculties) Are cognizable by one way; are not cognizable by another way.
Tīṇindriyā na hetū sahetukā.	(2)
Cattārindriyā na vattabbā—“na hetū sahetukā”tipi, “na hetū ahetukā”tipi.
Cha indriyā siyā na hetū sahetukā, siyā na hetū ahetukā.	(All faculties) Are not defilements.
	Ten faculties are objects of the defilements.
2	Three faculties are not objects of the defilements.
2.2.	Nine faculties sometimes are objects of the defilements; sometimes are not objects of the defilements.
Cūḷantaraduka	Fifteen faculties are not associated with the defilements.
	Faculty of mental pain is associated with the defilements.
Sappaccayā.	Six faculties sometimes are associated with the defilements; sometimes are not associated with the defilements.
Saṅkhatā.	Ten faculties should not be said to be, defilements also objects of the defilements; (they) are objects of the defilements but are not defilements.
Anidassanā.	Three faculties should not be said to be, defilements also objects of the defilements or objects of the defilements but are not defilements.
Pañcindriyā sappaṭighā.	Nine faculties should not be said to be, defilements also objects of the defilements; (they) sometimes are objects of the defilements but are not defilements; sometimes should not be said to be, objects of the defilements but are not defilements.
Sattarasindriyā appaṭighā.
Sattindriyā rūpā.
Cuddasindriyā arūpā.	Fifteen faculties should not be said to be, defilements also associated with the defilements or associated with the defilements but are not defilements.
Jīvitindriyaṃ siyā rūpaṃ, siyā arūpaṃ.	Faculty of mental pain should not be said to be, defilement also associated with the defilements; (it) is associated with the defilements but is not defilement.
Dasindriyā lokiyā.	Six faculties should not be said to be, defilements also associated with the defilements; (they) sometimes are associated with the defilements but are not defilements; sometimes should not
Tīṇindriyā lokuttarā.	be said to be, associated with the defilements but are not defilements.
Navindriyā siyā lokiyā, siyā lokuttarā; kenaci viññeyyā, kenaci na viññeyyā.	Nine faculties are not associated with the defilements, are objects of the defilements.
	Three faculties are not associated with the defilements, are not objects of the defilements.
2	Faculty of mental pain should not be said to be, not associated with the defilements, is the object of the defilements or not associated with the defilements, is not the object of the defilements.
2.3.	Three faculties sometimes are not associated with the defilements, are objects of the defilements; sometimes are not associated with the defilements, are not objects of the defilements.
Āsavagocchaka	Six faculties sometimes are not associated with the defilements, are objects of the defilements; sometimes are not associated with the defilements, are not objects of the defilements; sometimes should not be said to be, not associated with the defilements, are objects of the defilements or not associated with the defilements, are not objects of the defilements.
	(3)
No āsavā.
Dasindriyā sāsavā.	(All faculties) Are not fetters.
Tīṇindriyā anāsavā.	Ten faculties are objects of the fetters.
Navindriyā siyā sāsavā, siyā anāsavā.	Three faculties are not objects of the fetters.
Pannarasindriyā āsavavippayuttā.	Nine faculties sometimes are objects of the fetters; sometimes are not objects of the fetters.
Domanassindriyaṃ āsavasampayuttaṃ.	Fifteen faculties are not associated with the fetters.
Cha indriyā siyā āsavasampayuttā, siyā āsavavippayuttā.	Faculty of mental pain is associated with the fetters.
Dasindriyā na vattabbā—“āsavā ceva sāsavā cā”ti, sāsavā ceva no ca āsavā.	Six faculties sometimes
Tīṇindriyā na vattabbā—“āsavā ceva sāsavā cā”tipi, “sāsavā ceva no ca āsavā”tipi.	are associated with the fetters; sometimes are not associated with the fetters.
Navindriyā na vattabbā—“āsavā ceva sāsavā cā”ti, siyā sāsavā ceva no ca āsavā, siyā na vattabbā—“sāsavā ceva no ca āsavā”ti.	Ten faculties should not be said to be, fetters also objects of the fetters; (they) are objects of the fetters but are not fetters.
	Three faculties should not be said to be, fetters also objects of the fetters or objects of the fetters but are not fetters.
	Nine faculties should not be said to be, fetters also objects of the fetters; (they) sometimes are objects of the fetters but are not fetters; sometimes should not be said to be, objects of the fetters but are not fetters.
Pannarasindriyā na vattabbā—“āsavā ceva āsavasampayuttā cā”tipi, “āsavasampayuttā ceva no ca āsavā”tipi.
Domanassindriyaṃ na vattabbaṃ—“āsavo ceva āsavasampayuttañcā”ti, āsavasampayuttañceva no ca āsavo.
Cha indriyā na vattabbā—“āsavā ceva āsavasampayuttā cā”ti, siyā āsavasampayuttā ceva no ca āsavā, siyā na vattabbā—“āsavasampayuttā ceva no ca āsavā”ti.	Fifteen faculties should not be said to be, fetters also associated with the fetters or associated with the fetters but are not fetters.
Navindriyā āsavavippayuttasāsavā.	Faculty of mental pain should not be said to be, fetter also associated with the fetters; (it) is associated with the fetters but is not fetter.
Tīṇindriyā āsavavippayuttaanāsavā.	Six faculties should not be said to be, fetters also associated with the fetters; (they) sometimes are associated with the fetters but are not fetters; sometimes should not be said to be, associated with the fetters are but not fetters.
Domanassindriyaṃ na vattabbaṃ—“āsavavippayuttasāsavan”tipi, “āsavavippayuttaanāsavan”tipi.
Tīṇindriyā siyā āsavavippayuttasāsavā, siyā āsavavippayuttaanāsavā.
Cha indriyā siyā āsavavippayuttasāsavā, siyā āsavavippayuttaanāsavā, siyā na vattabbā— “āsavavippayuttasāsavā”tipi, “āsavavippayuttaanāsavā”tipi.	Nine faculties are not associated with the fetters, are objects of the fetters.
	Three faculties are not associated with the fetters, are not objects of the fetters.
2
2.4.
Saṃyojanagocchaka	Faculty of mental pain should not be said to be, not associated with the fetters, is the object of the fetters or not associated with the fetters, is not the object of the fetters.
	Three faculties sometimes are not associated with the fetters, are objects of the fetters; sometimes are not associated with the fetters, are not objects of the fetters.
No saṃyojanā.	Six faculties sometimes are not associated with the fetters, are objects of the fetters; sometimes are not associated with the fetters, are not objects of the fetters; sometimes should not be said to be, not associated with the fetters, are objects of the fetters or not associated with the fetters, are not objects of the fetters.
Dasindriyā saṃyojaniyā.	(4)
Tīṇindriyā asaṃyojaniyā.
Navindriyā siyā saṃyojaniyā, siyā asaṃyojaniyā.	(All faculties) Are not ties.
Pannarasindriyā saṃyojanavippayuttā.	Ten faculties are objects of the ties.
Domanassindriyaṃ saṃyojanasampayuttaṃ.	Three faculties are not objects of the ties.
Cha indriyā siyā saṃyojanasampayuttā, siyā saṃyojanavippayuttā.	Nine faculties sometimes are objects of the ties; sometimes are not objects of the ties.
Dasindriyā na vattabbā—“saṃyojanā ceva saṃyojaniyā cā”ti, saṃyojaniyā ceva no ca saṃyojanā.	Fifteen faculties are not associated with the ties.
Tīṇindriyā na vattabbā—“saṃyojanā ceva saṃyojaniyā cā”tipi, “saṃyojaniyā ceva no ca saṃyojanā”tipi.	Faculty of mental pain is associated with the ties.
Navindriyā na vattabbā—“saṃyojanā ceva saṃyojaniyā cā”ti, siyā saṃyojaniyā ceva no ca saṃyojanā, siyā na vattabbā—“saṃyojaniyā ceva no ca saṃyojanā”ti.	Six faculties sometimes are associated with the ties; sometimes are not associated with the ties.
	Ten faculties should not be said to be, ties also objects of the ties; (they) are objects of the ties but are not ties.
	Three faculties should not be said to be, ties also objects of the ties or objects of the ties but are not ties.
Pannarasindriyā na vattabbā—“saṃyojanā ceva saṃyojanasampayuttā cā”tipi, “saṃyojanasampayuttā ceva no ca saṃyojanā”tipi.	Nine faculties should not be said to be, ties also objects of the ties; (they) sometimes are objects of the ties but are not ties; sometimes should not be said to be, objects of the ties but are not ties.
Domanassindriyaṃ na vattabbaṃ— “saṃyojanañceva saṃyojanasampayuttañcā”ti, saṃyojanasampayuttañceva no ca saṃyojanaṃ.
Cha indriyā na vattabbā—“saṃyojanā ceva saṃyojanasampayuttā cā”ti, siyā saṃyojanasampayuttā ceva no ca saṃyojanā, siyā na vattabbā— “saṃyojanasampayuttā ceva no ca saṃyojanā”ti.
	Fifteen faculties should not be said to be, ties also associated with the ties or associated with the ties but are not ties.
	Faculty of mental pain should not be said to be, tie also associated with the ties; (it) is associated with the ties but is not tie.
Navindriyā saṃyojanavippayuttasaṃyojaniyā.	Six faculties should not be said to be, ties also associated with the ties; (they) sometimes are associated with the ties but are not ties; sometimes should not be said to be, associated with the ties but are not ties.
Tīṇindriyā saṃyojanavippayuttaasaṃyojaniyā.
Domanassindriyaṃ na vattabbaṃ—“saṃyojanavippayuttasaṃyojaniyan”tipi, “saṃyojanavippayuttaasaṃyojaniyan”tipi.
Tīṇindriyā siyā saṃyojanavippayuttasaṃyojaniyā, siyā saṃyojanavippayuttaasaṃyojaniyā.	Nine faculties are not associated with the ties, are objects of the ties.
Cha indriyā siyā saṃyojanavippayuttasaṃyojaniyā, siyā saṃyojanavippayuttaasaṃyojaniyā, siyā na vattabbā—“saṃyojanavippayuttasaṃyojaniyā”tipi, “saṃyojanavippayuttaasaṃyojaniyā”tipi.	Three faculties
	are not associated with the ties, are not objects of the ties.
2	Faculty
2.5.	of mental pain should not be said to be, not associated with the ties, is the object of the ties or not associated with the ties, is not the object of the ties.
Ganthagocchaka	Three faculties sometimes are not associated with the ties, are objects of the ties; sometimes are not associated with the ties, are not objects of the ties.
	Six faculties sometimes are not associated with the ties, are objects of the ties; sometimes are not associated with the ties, are not objects of the ties; sometimes should not be said to be, not associated with the ties, are objects of the ties or not associated with the ties, are not objects of the ties.
No ganthā.	(5)
Dasindriyā ganthaniyā.
Tīṇindriyā aganthaniyā.	(All faculties) Are not floods.
Navindriyā siyā ganthaniyā, siyā aganthaniyā.	Complete as for hindrances.
Pannarasindriyā ganthavippayuttā.	Are not bonds.
Domanassindriyaṃ ganthasampayuttaṃ.	Complete as for hindrances.
Cha indriyā siyā ganthasampayuttā, siyā ganthavippayuttā.	Are not hindrances.
Dasindriyā na vattabbā—“ganthā ceva ganthaniyā cā”ti, ganthaniyā ceva no ca ganthā.	Ten faculties are objects of the hindrances.
Tīṇindriyā na vattabbā—“ganthā ceva ganthaniyā cā”tipi, “ganthaniyā ceva no ca ganthā”tipi.	Three faculties are not objects of the hindrances.
Navindriyā na vattabbā—“ganthā ceva ganthaniyā cā”ti, siyā ganthaniyā ceva no ca ganthā, siyā na vattabbā— “ganthaniyā ceva no ca ganthā”ti.	Nine faculties sometimes are objects of the hindrances; sometimes are not objects of the hindrances.
	Fifteen faculties are not associated with the hindrances.
	Faculty of mental pain is associated with the hindrances.
Pannarasindriyā na vattabbā—“ganthā ceva ganthasampayuttā cā”tipi, “ganthasampayuttā ceva no ca ganthā”tipi.	Six faculties sometimes are associated with the hinrances; sometimes are not associated with the hindrances.
Domanassindriyaṃ na vattabbaṃ— “gantho ceva ganthasampayuttañcā”ti, ganthasampayuttañceva no ca gantho.	Ten faculties should not be said to be, hindrances also objects of the hindrances; (they) are objects of the hindrances but are not hindrances.
Cha indriyā na vattabbā—“ganthā ceva ganthasampayuttā cā”ti, siyā ganthasampayuttā ceva no ca ganthā, siyā na vattabbā—“ganthasampayuttā ceva no ca ganthā”ti.	Three faculties should not be said to be, hindrances also objects of the hindrances or objects of the hindrances but are not hindrances.
	Nine faculties should not be said to be, hindrances also objects of the hindrances; (they) sometimes are objects of the hindrances but are not hindrances; sometimes should not be said to be, objects of the hindrances but are not hindrances.

Navindriyā ganthavippayuttaganthaniyā.
Tīṇindriyā ganthavippayuttaaganthaniyā.	Fifteen faculties should not be said to be, hindrances also associated with the hindrances or associated with the hindrances but are not hindrances.
Domanassindriyaṃ na vattabbaṃ—“ganthavippayuttaganthaniyan”tipi, “ganthavippayuttaaganthaniyan”tipi.	Faculty of mental pain should not be said to be, hindrance also associated with the hindrances; (it) is associated with the hindrances but is not hindrance.
Tīṇindriyā siyā ganthavippayuttaganthaniyā, siyā ganthavippayuttaaganthaniyā.	Six faculties should not be said to be, hindrances also associated with the hindrances; (they) sometimes are associated with the hindrances but are not hindrances; sometimes should not be said to be, associated with the hindrances but are not hindrances.
Cha indriyā siyā ganthavippayuttaganthaniyā, siyā ganthavippayuttaaganthaniyā, siyā na vattabbā—“ganthavippayuttaganthaniyā”tipi, “ganthavippayuttaaganthaniyā”tipi.

5	Nine faculties are not associated with the hindrances, are objects of the hindrances.
2.2.	Three faculties are not associated with the hindrances, are not objects of the hindrances.
6-- Oghayoganīvaraṇagocchaka
	Faculty of mental pain should not be said to be, not associated with the hindrances, is the object of the hindrances or not associated with the hindrances, is not the object of the hindrances.
No oghā … pe … no yogā … pe … no nīvaraṇā.	Three faculties sometimes are not associated with the hindrances, are objects of the hindrances; sometimes are not associated with the hindrances, are not objects of the hindrances.
Dasindriyā nīvaraṇiyā.	Six faculties sometimes are not associated with the hindrances, are objects of the hindrances; sometimes are not associated with the hindrances, are not objects of the hindrances; sometimes should not be said to be, not associated with the hindrances, are objects of the hindrances or not associated with the hindrances, are not objects of the hindrances.
Tīṇindriyā anīvaraṇiyā.	(8)
Navindriyā siyā nīvaraṇiyā, siyā anīvaraṇiyā.
Pannarasindriyā nīvaraṇavippayuttā.	(All faculties) Are not perversions.
Domanassindriyaṃ nīvaraṇasampayuttaṃ.	Ten faculties are objects of the perversions.
Cha indriyā siyā nīvaraṇasampayuttā, siyā nīvaraṇavippayuttā.	Three faculties are not objects of the perversions.
Dasindriyā na vattabbā—“nīvaraṇā ceva nīvaraṇiyā cā”ti, nīvaraṇiyā ceva no ca nīvaraṇā.	Nine faculties sometimes are objects of the perversions; sometimes are not objects of the perversions.
Tīṇindriyā na vattabbā— “nīvaraṇā ceva nīvaraṇiyā cā”tipi, “nīvaraṇiyā ceva no ca nīvaraṇā”tipi.	Sixteen faculties are not associated with the perversions.
Navindriyā na vattabbā—“nīvaraṇā ceva nīvaraṇiyā cā”ti, siyā nīvaraṇiyā ceva no ca nīvaraṇā, siyā na vattabbā—“nīvaraṇiyā ceva no ca nīvaraṇā”ti.	Six faculties sometimes are associated with the perversions; sometimes are not associated with the perversions.
	Ten faculties should not be said to be, perversions also objects of the perversions; (they) are objects of the perversions but are not perversions.
	Three faculties should not be said to be, perversions also
Pannarasindriyā na vattabbā—“nīvaraṇā ceva nīvaraṇasampayuttā cā”tipi, “nīvaraṇasampayuttā ceva no ca nīvaraṇā”tipi.	objects of the perversions or objects of the perversions but are not perversions.
Domanassindriyaṃ na vattabbaṃ— “nīvaraṇañceva nīvaraṇasampayuttañcā”ti, nīvaraṇasampayuttañceva no ca nīvaraṇaṃ.	Nine faculties should not be said to be, perversions also objects of the perversions; (they) sometimes are objects of the perversions but are not perversions; sometimes should not be said to be, objects of the perversions but are not perversions.
Cha indriyā na vattabbā—“nīvaraṇā ceva nīvaraṇasampayuttā cā”ti, siyā nīvaraṇasampayuttā ceva no ca nīvaraṇā, siyā na vattabbā— “nīvaraṇasampayuttā ceva no ca nīvaraṇā”ti.	Ten faculties are not associated with the perversions, are objects of the perversions.
	Three faculties are not associated with the perversions, are not objects of the perversions.
	Three faculties sometimes are not associated with the perversions, are objects of the perversions; sometimes are not associated with the perversions, are not objects of the perversions.
Navindriyā nīvaraṇavippayuttanīvaraṇiyā.	Six faculties sometimes are not associated with the perversions, are objects of the perversions; sometimes are not associated with the perversions, are not objects of the perversions; sometimes should not be said to be, not associated with the
Tīṇindriyā nīvaraṇavippayuttaanīvaraṇiyā.	perversions, are objects of the perversions or not associated with the perversions, are not objects of the perversions (9)
Domanassindriyaṃ na vattabbaṃ—“nīvaraṇavippayuttanīvaraṇiyan”tipi, “nīvaraṇavippayuttaanīvaraṇiyan”tipi.
Tīṇindriyā siyā nīvaraṇavippayuttanīvaraṇiyā, siyā nīvaraṇavippayuttaanīvaraṇiyā.	Seven faculties have no objects.
Cha indriyā siyā nīvaraṇavippayuttanīvaraṇiyā, siyā nīvaraṇavippayuttaanīvaraṇiyā, siyā na vattabbā—“nīvaraṇavippayuttanīvaraṇiyā”tipi, “nīvaraṇavippayuttaanīvaraṇiyā”tipi.	Fourteen faculties have objects.
	Faculty of vital principle sometimes has an object; sometimes has no object.
2	Twenty-one faculties are not consciousness.
2.9.	Faculty of mind is consciousness.
Parāmāsagocchaka	Thirteen faculties are volitional activities.
	Eight faculties are not volitional activities.
No parāmāsā.	Faculty of vital principle sometimes is mental concomitant; sometimes is not mental concomitant.
Dasindriyā parāmaṭṭhā.	Thirteen faculties are associated with consciousness.
Tīṇindriyā aparāmaṭṭhā.	Seven faculties are not associated with consciousness.
Navindriyā siyā parāmaṭṭhā, siyā aparāmaṭṭhā.	Faculty of vital principle sometimes is associated with consciousness; sometimes is not associated with consciousness.
Soḷasindriyā parāmāsavippayuttā.	Faculty of mind should not be said to be, associated with consciousness or not associated with consciousness.
Cha indriyā siyā parāmāsasampayuttā, siyā parāmāsavippayuttā.
Dasindriyā na vattabbā—“parāmāsā ceva parāmaṭṭhā cā”ti, parāmaṭṭhā ceva no ca parāmāsā.
Tīṇindriyā na vattabbā— “parāmāsā ceva parāmaṭṭhā cā”tipi, “parāmaṭṭhā ceva no ca parāmāsā”tipi.	Thirteen faculties are conjoined with consciousness.
Navindriyā na vattabbā—“parāmāsā ceva parāmaṭṭhā cā”ti, siyā parāmaṭṭhā ceva no ca parāmāsā, siyā na vattabbā—“parāmaṭṭhā ceva no ca parāmāsā”ti.	Seven faculties are not conjoined with consciousness.
Dasindriyā parāmāsavippayuttaparāmaṭṭhā.	Faculty of vital principle sometimes is conjoined with consciousness; sometimes is not conjoined with consciousness.
Tīṇindriyā parāmāsavippayuttaaparāmaṭṭhā.	Faculty of mind should not be said to be, conjoined with consciousness or not conjoined with consciousness.
Tīṇindriyā siyā parāmāsavippayuttaparāmaṭṭhā, siyā parāmāsavippayuttaaparāmaṭṭhā.	Thirteen faculties are generated by consciousness.
Cha indriyā siyā parāmāsavippayuttaparāmaṭṭhā, siyā parāmāsavippayuttaaparāmaṭṭhā, siyā na vattabbā—“parāmāsavippayuttaparāmaṭṭhā”tipi, “parāmāsavippayuttaaparāmaṭṭhā”tipi.	Eight faculties are not generated by consciousness.
	Faculty of vital principle sometimes is generated by consciousness; sometimes is not generated by consciousness.
2
2.10.
Mahantaraduka	Thirteen faculties are co-existent with consciousness.
	Eight faculties are not co-existent with consciousness.
Sattindriyā anārammaṇā.	Faculty of vital principle sometimes is co-existent with consciousness; sometimes is not co-existent with consciousness.
Cuddasindriyā sārammaṇā.	Thirteen faculties accompany consciousness.
Jīvitindriyā siyā sārammaṇaṃ, siyā anārammaṇaṃ.	Eight faculties do not accompany consciousness.
Ekavīsatindriyā no cittā.	Faculty of vital principle sometimes accompanies consciousness; sometimes does not accompany consciousness.
Manindriyaṃ cittaṃ.
Terasindriyā cetasikā.
Aṭṭhindriyā acetasikā.	Thirteen faculties are conjoined with, generated by consciousness.
Jīvitindriyaṃ siyā cetasikaṃ, siyā acetasikaṃ.	Eight faculties are not conjoined with, not generated by consciousness.
Terasindriyā cittasampayuttā.	Faculty of vital principle sometimes is conjoined with, generated by consciousness; sometimes is not conjoined with, not generated by consciousness.
Sattindriyā cittavippayuttā.	Thirteen faculties are conjoined with, generated by,
Jīvitindriyaṃ siyā cittasampayuttaṃ, siyā cittavippayuttaṃ.	co-existent with consciousness.
Manindriyaṃ na vattabbaṃ—“cittena sampayuttan”tipi, “cittena vippayuttan”tipi.	Eight faculties are not conjoined with, not generated by, not co-existent with consciousness.
	Faculty of vital principle sometimes is conjoined with, generated by, co-existent with consciousness; sometimes is not conjoined with, not generated by, not co-existent with consciousness.
	Thirteen faculties are conjoined with, generated by, accompany consciousness.
Terasindriyā cittasaṃsaṭṭhā.	Eight faculties are not conjoined with, not generated by, do not accompany consciousness.
Sattindriyā cittavisaṃsaṭṭhā.	Faculty of vital principle sometimes is conjoined with, generated by, accompanies consciousness; sometimes is not conjoined with, not generated by, does not accompany consciousness.
Jīvitindriyaṃ siyā cittasaṃsaṭṭhaṃ, siyā cittavisaṃsaṭṭhaṃ.	Six faculties are internal.
Manindriyaṃ na vattabbaṃ—“cittena saṃsaṭṭhan”tipi, “cittena visaṃsaṭṭhan”tipi.	Sixteen faculties are external.
Terasindriyā cittasamuṭṭhānā.	(10)
Aṭṭhindriyā no cittasamuṭṭhānā.
Jīvitindriyaṃ siyā cittasamuṭṭhānaṃ, siyā no cittasamuṭṭhānaṃ.	Seven faculties are derived.
	Fourteen faculties are not derived.
	Faculty of vital principle sometimes is derived; sometimes is not derived.
Terasindriyā cittasahabhuno.	Nine faculties are grasped (by craving and false view).
Aṭṭhindriyā no cittasahabhuno.	Four faculties are not grasped.
Jīvitindriyaṃ siyā cittasahabhū, siyā no cittasahabhū.	Nine faculties sometimes are grasped; sometimes are not grasped.
Terasindriyā cittānuparivattino.	(All faculties) Are not graspings.
Aṭṭhindriyā no cittānuparivattino.	Ten faculties are objects of the graspings.
Jīvitindriyaṃ siyā cittānuparivatti, siyā no cittānuparivatti.	Three faculties are not objects of the graspings.
	Nine faculties sometimes are objects of the graspings; sometimes are not objects of the graspings.
	Sixteen faculties are not associated with the graspings.
Terasindriyā cittasaṃsaṭṭhasamuṭṭhānā.	Six faculties sometimes are associated with the graspings; sometimes are not associated with the graspings.
Aṭṭhindriyā no cittasaṃsaṭṭhasamuṭṭhānā.	Ten faculties should not be said to be, graspings also objects of the graspings; (they) are objects of the graspings but are not graspings.
Jīvitindriyaṃ siyā cittasaṃsaṭṭhasamuṭṭhānaṃ, siyā no cittasaṃsaṭṭhasamuṭṭhānaṃ.	Three faculties should not be said to be, graspings also objects of the graspings or objects of the graspings but are not graspings.
Terasindriyā cittasaṃsaṭṭhasamuṭṭhānasahabhuno.	Nine faculties should not be said to be, graspings also objects of the graspings; (they) sometimes are objects of the graspings but are not graspings.
Aṭṭhindriyā no cittasaṃsaṭṭhasamuṭṭhānasahabhuno.	Ten faculties sometimes are objects of the graspings but are not graspings; sometimes should not be said to be, objects of the graspings but are not graspings.
Jīvitindriyaṃ siyā cittasaṃsaṭṭhasamuṭṭhānasahabhū, siyā no cittasaṃsaṭṭhasamuṭṭhānasahabhū.
Terasindriyā cittasaṃsaṭṭhasamuṭṭhānānuparivattino.
Aṭṭhindriyā no cittasaṃsaṭṭhasamuṭṭhānānuparivattino.	Sixteen faculties should not be said to be, graspings also associated with the graspings or associated with the graspings but are not graspings.
Jīvitindriyaṃ siyā cittasaṃsaṭṭhasamuṭṭhānānuparivatti, siyā no cittasaṃsaṭṭhasamuṭṭhānānuparivatti.	Six faculties should not be said to be, graspings also associated with the graspings;
	(they) sometimes are associated with the graspings but are not graspings; sometimes should not be said to be, associated with the graspings but are not graspings.
2	Ten faculties are not associated with the graspings, are objects of the graspings.
2.11.	Three faculties are not associated with the graspings, are not objects of the graspings.
Upādānagocchaka	Three faculties sometimes are not associated with the graspings, are objects of the graspings; sometimes are not associated with the graspings, are not objects of the graspings.
	Six faculties sometimes are not associated with the graspings, are objects of the graspings; sometimes are not associated with the graspings, are not objects of the graspings; sometimes should not be said to be, not associated with the graspings, are objects of the graspings or not associated with the graspings, are not objects of the graspings.
Cha indriyā ajjhattikā.	(11)
Soḷasindriyā bāhirā.
Sattindriyā upādā.	(All faculties) Are not corruptions.
Cuddasindriyā no upādā.	Ten faculties are objects of the corruptions.
Jīvitindriyaṃ siyā upādā, siyā no upādā.	Three faculties are not objects of the corruptions.
Navindriyā upādinnā.	Nine faculties sometimes are objects of the corruptions; sometimes are not objects of the corruptions.
Cattārindriyā anupādinnā.	Fifteen faculties are not corrupt.
Navindriyā siyā upādinnā, siyā anupādinnā.	Faculty of mental pain is corrupt.
	Six faculties sometimes are corrupt; sometimes are not corrupt.
2	Fifteen faculties are not associated with the corruptions.
2.12.	Faculty of mental pain is associated with the corruptions.
Kilesagocchaka	Six faculties sometimes are associated with the corruptions; sometimes are not associated with the corruptions.
	Ten faculties should not be said to be, corruptions also objects of the corruptions; (they) are objects of the corruptions but are not corruptions.
No upādānā.	Three faculties should not be said to be, corruptions also objects of the corruptions or objects of the corruptions but are not corruptions.
Dasindriyā upādāniyā.	Nine faculties should not be said to be, corruptions also objects of the corruptions; (they) sometimes are objects of the corruptions but are not corruptions; sometimes should not be said to be, objects of the corruptions but are not corruptions.
Tīṇindriyā anupādāniyā.
Navindriyā siyā upādāniyā, siyā anupādāniyā.
Soḷasindriyā upādānavippayuttā.	Fifteen faculties should not be said to be, corruptions also corrupt or corrupt but are not corruptions.
Cha indriyā siyā upādānasampayuttā, siyā upādānavippayuttā.	Faculty of mental pain should not be said to be,
Dasindriyā na vattabbā—“upādānā ceva upādāniyā cā”ti, upādāniyā ceva no ca upādānā.	corruption also corrupt; (it) is corrupt but is not corruption.
Tīṇindriyā na vattabbā— “upādānā ceva upādāniyā cā”tipi, “upādāniyā ceva no ca upādānā”tipi.	Six faculties should not be said to be, corruptions also corrupt; (they) sometimes
Navindriyā na vattabbā—“upādānā ceva upādāniyā cā”ti, siyā upādāniyā ceva no ca upādānā.	are corrupt but are not corruptions; sometimes should not be said to be, corrupt but are not corruptions.
Dasindriyā siyā upādāniyā ceva no ca upādānā, siyā na vattabbā—“upādāniyā ceva no ca upādānā”ti.

	Fifteen faculties should not be said to be, corruptions also associated with the corruptions or associated with the corruptions but are not corruptions.
Soḷasindriyā na vattabbā—“upādānā ceva upādānasampayuttā cā”tipi, “upādānasampayuttā ceva no ca upādānā”tipi.	Faculty of mental pain should not be said to be, corruption also associated with the corruptions; (it) is associated with the corruptions but is not corruption.
Cha indriyā na vattabbā—“upādānā ceva upādānasampayuttā cā”ti, siyā upādānasampayuttā ceva no ca upādānā, siyā na vattabbā—“upādānasampayuttā ceva no ca upādānā”ti.	Six faculties should not be said to be, corruptions also associated with the corruptions; (they) sometimes are associated with the corruptions but are not corruptions; sometimes should not be said to be, associated with the corruptions but are not corruptions.
Dasindriyā upādānavippayuttaupādāniyā.	Nine faculties are not associated with the corruptions, are objects of the corruptions.
Tīṇindriyā upādānavippayuttaanupādāniyā.	Three faculties are not associated with the corruptions, are not objects of the corruptions.
Tīṇindriyā siyā upādānavippayuttaupādāniyā, siyā upādānavippayuttaanupādāniyā.	Faculty of mental pain should not be said to be, not associated with the corruptions, is the object of the corruptions or not associated with the corruptions, is not the object of the corruptions.
Cha indriyā siyā upādānavippayuttaupādāniyā, siyā upādānavippayuttaanupādāniyā, siyā na vattabbā—“upādānavippayuttaupādāniyā”tipi, “upādānavippayuttaanupādāniyā”tipi.	Three faculties sometimes are not associated with the corruptions, are objects of the corruptions; sometimes are not associated with the corruptions, are not objects of the corruptions.
	Six faculties sometimes are not associated with the corruptions, are objects of the corruptions; sometimes are not associated with the corruptions, are not objects of the corruptions; sometimes should not be said to be, not associated with the corruptions, are objects of the corruptions or not associated with the corruptions, are not objects of the corruptions.
2	(12)
2.13.
Piṭṭhiduka	Fifteen faculties are not to be abandoned by the first path.
	Seven faculties sometimes are to be abandoned by the first path; sometimes are not to be abandoned by the first path.
No kilesā.	Fifteen faculties are not to be abandoned by the subsequent paths.
Dasindriyā saṃkilesikā.	Seven faculties sometimes are to be abandoned by the subsequent paths, sometimes are not to be abandoned by the subsequent paths.
Tīṇindriyā asaṃkilesikā.	Fifteen faculties have no roots to be abandoned by the first path.
Navindriyā siyā saṃkilesikā, siyā asaṃkilesikā.	Seven faculties sometimes have roots to be abandoned by the first path; sometimes have no roots to be abandoned by the first path.
Pannarasindriyā asaṃkiliṭṭhā.	Fifteen faculties have no roots to be abandoned by the subsequent paths.
Domanassindriyaṃ saṃkiliṭṭhaṃ.	Seven faculties sometimes have roots to be abandoned by the subsequent paths; sometimes have no roots to be abandoned by the subsequent paths.
Cha indriyā siyā saṃkiliṭṭhā, siyā asaṃkiliṭṭhā.
Pannarasindriyā kilesavippayuttā.
Domanassindriyaṃ kilesasampayuttaṃ.	Nine faculties are without initial application.
Cha indriyā siyā kilesasampayuttā, siyā kilesavippayuttā.	Faculty of mental pain is accompanied by initial application.
Dasindriyā na vattabbā—“kilesā ceva saṃkilesikā cā”ti, saṃkilesikā ceva no ca kilesā.	Twelve faculties sometimes are accompanied by initial application; sometimes are without initial application.
Tīṇindriyā na vattabbā— “kilesā ceva saṃkilesikā cā”tipi, “saṃkilesikā ceva no ca kilesā”tipi.	Nine faculties are without sustained application.
Navindriyā na vattabbā—“kilesā ceva saṃkilesikā cā”ti, siyā saṃkilesikā ceva no ca kilesā, siyā na vattabbā—“saṃkilesikā ceva no ca kilesā”ti.	Faculty of mental pain is accompanied by sustained application.
	Twelve faculties sometimes are accompanied by sustained application; sometimes are without sustained application.
	Eleven faculties are without rapture.
Pannarasindriyā na vattabbā—“kilesā ceva saṃkiliṭṭhā cā”tipi, “saṃkiliṭṭhā ceva no ca kilesā”tipi.	Eleven faculties sometimes are with rapture; sometimes are without rapture.
Domanassindriyaṃ na vattabbaṃ—“kileso ceva saṃkiliṭṭhañcā”ti, saṃkiliṭṭhañceva no ca kileso.	Eleven faculties are not accompanied by rapture Eleven faculties sometimes are accompanied by rapture; sometimes are not accompanied by rapture.
Cha indriyā na vattabbā— “kilesā ceva saṃkiliṭṭhā cā”ti, siyā saṃkiliṭṭhā ceva no ca kilesā, siyā na vattabbā—“saṃkiliṭṭhā ceva no ca kilesā”ti.	Twelve faculties are not accompanied by pleasure.
	Ten faculties sometimes are accompanied by pleasure; sometimes are not accompanied by pleasure.
	Twelve faculties are not accompanied by indifference.
Pannarasindriyā na vattabbā—“kilesā ceva kilesasampayuttā cā”tipi, “kilesasampayuttā ceva no ca kilesā”tipi.	Ten faculties sometimes are accompanied by indifference; sometimes are not accompanied by indifference.
Domanassindriyaṃ na vattabbaṃ— “kileso ceva kilesasampayuttañcā”ti, kilesasampayuttañceva no ca kileso.
Cha indriyā na vattabbā—“kilesā ceva kilesasampayuttā cā”ti, siyā kilesasampayuttā ceva no ca kilesā, siyā na vattabbā—“kilesasampayuttā ceva no ca kilesā”ti.
Navindriyā kilesavippayuttasaṃkilesikā.	Ten faculties are characteristic of the plane of desire.
Tīṇindriyā kilesavippayuttaasaṃkilesikā.	Three faculties are not characteristic of the plane of desire.
Domanassindriyaṃ na vattabbaṃ— “kilesavippayuttasaṃkilesikan”tipi, “kilesavippayuttaasaṃkilesikan”tipi.	Nine faculties sometimes are characteristic of the plane of desire; sometimes are not characteristic of the plane of desire.
Tīṇindriyā siyā kilesavippayuttasaṃkilesikā, siyā kilesavippayuttaasaṃkilesikā.	Thirteen faculties are not characteristic of the plane of form.
Cha indriyā siyā kilesavippayuttasaṃkilesikā, siyā kilesavippayuttaasaṃkilesikā, siyā na vattabbā—“kilesavippayuttasaṃkilesikā”tipi, “kilesavippayuttaasaṃkilesikā”tipi.	Nine faculties sometimes are characteristic of the plane of form; sometimes are not characteristic of the plane of form.
(12)	Fourteen faculties are not characteristic of the formless plane.
	Eight faculties sometimes are characteristic of the formless plane; sometimes are not characteristic of the formless plane.
Pannarasindriyā na dassanena pahātabbā.	Ten faculties are included (i.
Sattindriyā siyā dassanena pahātabbā, siyā na dassanena pahātabbā.	e. are mundane).
Pannarasindriyā na bhāvanāya pahātabbā.	Three faculties are not included (i.
Sattindriyā siyā bhāvanāya pahātabbā, siyā na bhāvanāya pahātabbā.	e. are supramundane).
Pannarasindriyā na dassanena pahātabbahetukā.	Nine faculties sometimes are included (i.
Sattindriyā siyā dassanena pahātabbahetukā, siyā na dassanena pahātabbahetukā.	e. are mundane); sometimes are not included (i.
Pannarasindriyā na bhāvanāya pahātabbahetukā.	e. are supramundane).
Sattindriyā siyā bhāvanāya pahātabbahetukā, siyā na bhāvanāya pahātabbahetukā.
	Eleven faculties do not tend to lease.
	Faculty of initial to enlightment tends to release.
Navindriyā avitakkā.	Ten faculties sometimes tend to release; sometimes do not tend to release.
Domanassindriyaṃ savitakkaṃ.	Ten faculties are of no fixed (resultant time).
Dvādasindriyā siyā savitakkā, siyā avitakkā.	Faculty of initial awakening is of fixed (resultant time).
Navindriyā avicārā.	Eleven faculties sometimes are of fixed (resultant time); sometimes are of no fixed (resultant time).
Domanassindriyaṃ savicāraṃ.	Ten faculties are surpassable.
Dvādasindriyā siyā savicārā, siyā avicārā.	Three
Ekādasindriyā appītikā.	faculties are not surpassable.
Ekādasindriyā siyā sappītikā, siyā appītikā.	Nine faculties sometimes are surpassable; sometimes are not surpassable.
Ekādasindriyā na pītisahagatā.	Fifteen faculties are without cause of bewailing.
Ekādasindriyā siyā pītisahagatā, siyā na pītisahagatā.	Faculty of mental pain is with cause of bewailing.
Dvādasindriyā na sukhasahagatā.	Six faculties sometimes are with cause of bewailing; sometimes are without cause of bewailing.
Dasindriyā siyā sukhasahagatā, siyā na sukhasahagatā.	(13)
Dvādasindriyā na upekkhāsahagatā.
Dasindriyā siyā upekkhāsahagatā, siyā na upekkhāsahagatā.	(Here Ends The Section) Interrogation

	Analysis Of The Faculties Is Ended
Dasindriyā kāmāvacarā.
Tīṇindriyā na kāmāvacarā.
Navindriyā siyā kāmāvacarā, siyā na kāmāvacarā.
Terasindriyā na rūpāvacarā.
Navindriyā siyā rūpāvacarā, siyā na rūpāvacarā.
Cuddasindriyā na arūpāvacarā.
Aṭṭhindriyā siyā arūpāvacarā, siyā na arūpāvacarā.
Dasindriyā pariyāpannā.
Tīṇindriyā apariyāpannā.
Navindriyā siyā pariyāpannā, siyā apariyāpannā.
Ekādasindriyā aniyyānikā.
Anaññātaññassāmītindriyaṃ niyyānikaṃ.
Dasindriyā siyā niyyānikā, siyā aniyyānikā.
Dasindriyā aniyatā.
Anaññātaññassāmītindriyaṃ niyataṃ.
Ekādasindriyā siyā niyatā, siyā aniyatā.
Dasindriyā sauttarā.
Tīṇindriyā anuttarā.
Navindriyā siyā sauttarā, siyā anuttarā.
Pannarasindriyā araṇā.
Domanassindriyaṃ saraṇaṃ.
Cha indriyā siyā saraṇā, siyā araṇāti.
(13)

Pañhāpucchakaṃ.


Indriyavibhaṅgo niṭṭhito.

4👑☸ Cattāri Ariya-saccaṃ 四聖諦

Te Ab Vb 5 Indriya-vibhaṅga

Te Ab Vb 5 Indriya-vibhaṅga

faculty analysis

(no sutta analysis section)

1. Analysis According To Abhidhamma 1 Abhidhammabhājanīya

2. Interrogation 2 Pañhāpucchaka

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