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


1 Suttantabhājanīya	1. Analysis According To The Discourses

Cattāro iddhipādā—	The four sense-bases of accomplishment.
idha bhikkhu chandasamādhipadhānasaṅkhārasamannāgataṃ iddhipādaṃ bhāveti,	Herein a monk develops the basis of accomplishment furnished with “wish-samādhi, striving-activity”;
vīriyasamādhipadhānasaṅkhārasamannāgataṃ iddhipādaṃ bhāveti,	develops the basis of accomplishment furnished with “energy-samādhi, striving-activity”;
cittasamādhipadhānasaṅkhārasamannāgataṃ iddhipādaṃ bhāveti,	develops the basis of accomplishment furnished with “consciousness-samādhi, striving-activity”;
vīmaṃsāsamādhipadhānasaṅkhārasamannāgataṃ iddhipādaṃ bhāveti.	develops the basis of accomplishment furnished with “reason-samādhi, striving-activity”.

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1. Chandiddhipāda	1.1. Wish As The Basis Of Accomplishment

Kathañca bhikkhu chandasamādhipadhānasaṅkhārasamannāgataṃ iddhipādaṃ bhāveti?	And how does a monk develop the basis of accomplishment furnished with “wish-samādhi, striving-activity”?
Chandañce bhikkhu adhipatiṃ karitvā labhati samādhiṃ, labhati cittassekaggataṃ—	If a monk, having made wish dominant, gains samādhi; gains one-pointedness of consciousness.
ayaṃ vuccati “chandasamādhi”.	This is called “wish-samādhi”.
So anuppannānaṃ pāpakānaṃ akusalānaṃ dhammānaṃ anuppādāya chandaṃ janeti vāyamati vīriyaṃ ārabhati cittaṃ paggaṇhāti padahati, uppannānaṃ pāpakānaṃ akusalānaṃ dhammānaṃ pahānāya chandaṃ janeti vāyamati vīriyaṃ ārabhati cittaṃ paggaṇhāti padahati, anuppannānaṃ kusalānaṃ dhammānaṃ uppādāya chandaṃ janeti vāyamati vīriyaṃ ārabhati cittaṃ paggaṇhāti padahati, uppannānaṃ kusalānaṃ dhammānaṃ ṭhitiyā asammosāya bhiyyobhāvāya vepullāya bhāvanāya pāripūriyā chandaṃ janeti vāyamati vīriyaṃ ārabhati cittaṃ paggaṇhāti padahati.	He engenders wish, makes effort, arouses energy, exerts the mind, strives for the non-arising of bad unskilful dhammas that have not arisen; engenders wish, makes effort, arouses energy, exerts the mind, strives for the abandoning of bad unskilful dhammas that have arisen; engenders wish, makes effort, arouses energy, exerts the mind, strives for the arising of skilful dhammas that have not arisen; engenders wish, makes effort, arouses energy, exerts the mind, strives for the stabilizing, for the collocation, for the increase, for the maturity, for the development, for the completion of skilful dhammas that have arisen.
Ime vuccanti “padhānasaṅkhārā”.	These are called “striving-activity”.
Iti ayañca chandasamādhi, ime ca padhānasaṅkhārā.	Thus this “wish-samādhi” and this “striving-activity”,
Tadekajjhaṃ abhisaññūhitvā abhisaṅkhipitvā chandasamādhipadhānasaṅkhārotveva saṅkhyaṃ gacchati.	these taken together collectively and briefly go by the name “wish-samādhi, striving-activity”.


Tattha katamo chando?	Therein what is wish?
Yo chando chandikatā kattukamyatā kusalo dhammacchando—	That which is wish, act of wishing, desire to do, skilful righteous wish.
ayaṃ vuccati “chando”.	This is called wish.


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


Tattha katamo padhānasaṅkhāro?	Therein what is “striving-activity”?
Yo cetasiko vīriyārambho nikkamo parakkamo uyyāmo vāyāmo ussāho ussoḷhī thāmo ṭhiti asithilaparakkamatā anikkhittachandatā anikkhittadhuratā dhurasampaggāho vīriyaṃ vīriyindriyaṃ vīriyabalaṃ sammāvāyāmo—	That which is the arousing of mental energy, toiling, endeavour, aspiring, effort, zeal, perseverance, vigour, stability, unfaltering endeavour, not relinquishing wish, not relinquishing the task, firm hold of the task, energy, faculty of energy, power of energy, right effort.
ayaṃ vuccati “padhānasaṅkhāro”.	This is called” striving-activity”.
Iti iminā ca chandena, iminā ca samādhinā, iminā ca padhānasaṅkhārena upeto hoti samupeto upāgato samupāgato upapanno sampanno samannāgato.	Thus of this wish, of this samādhi and of this “striving-activity” he is possessed, well possessed, attained, well attained, endowed, well endowed, furnished.
Tena vuccati “chandasamādhipadhānasaṅkhārasamannāgato”ti.	Therefore this is called “furnished with ‘wish-samādhi, striving-activity’”.


“Iddhī”ti.	“Accomplishment” means:
Yā tesaṃ dhammānaṃ iddhi samiddhi ijjhanā samijjhanā lābho paṭilābho patti sampatti phusanā sacchikiriyā upasampadā.	That which of these dhammas is accomplishment, full accomplishment, act of accomplishing, act of accomplishing fully, gaining, gaining repeatedly, acquiring, acquiring well, contacting, realization, achievement.


“Iddhipādo”ti.	“The basis of accomplishment” means:
Tathābhūtassa vedanākkhandho, saññākkhandho, saṅkhārakkhandho, viññāṇakkhandho.	The aggregate of feeling, aggregate of perception, aggregate of volitional activities, aggregate of consciousness of one (in whom the accomplishments have) come to be in the aforesaid manner.


“Iddhipādaṃ bhāvetī”ti.	“Develops the basis of accomplishment” means:
Te dhamme āsevati bhāveti bahulīkaroti.	These dhammas he pursues, develops, repeats.
Tena vuccati “iddhipādaṃ bhāvetī”ti.	Therefore this is called “develops the basis of accomplishment”.

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2. Vīriyiddhipāda	1.2. Energy As The Basis Of Accomplishment

Kathañca bhikkhu vīriyasamādhipadhānasaṅkhārasamannāgataṃ iddhipādaṃ bhāveti?	And how does a monk develop the basis of accomplishment furnished with “energy-samādhi, striving-activity”?
Vīriyañce bhikkhu adhipatiṃ karitvā labhati samādhiṃ labhati cittassekaggataṃ—	If a monk, having made energy dominant, gains samādhi; gains one-pointedness of consciousness.
ayaṃ vuccati “vīriyasamādhi”.	This is called “energy-samādhi”.
So anuppannānaṃ pāpakānaṃ akusalānaṃ dhammānaṃ anuppādāya chandaṃ janeti vāyamati vīriyaṃ ārabhati cittaṃ paggaṇhāti padahati, uppannānaṃ pāpakānaṃ akusalānaṃ dhammānaṃ pahānāya … pe …	He engenders wish, makes effort, arouses energy, exerts the mind, strives for the non-arising of bad unskilful dhammas that have not arisen; Complete as first example.
anuppannānaṃ kusalānaṃ dhammānaṃ uppādāya … pe …	for the abandoning of bad unskilful dhammas that have arisen; Complete as first example.
uppannānaṃ kusalānaṃ dhammānaṃ ṭhitiyā asammosāya bhiyyobhāvāya vepullāya bhāvanāya pāripūriyā chandaṃ janeti vāyamati vīriyaṃ ārabhati cittaṃ paggaṇhāti padahati.	for the arising of skilful dhammas that have not arisen; engenders wish, makes effort, arouses energy, exerts the mind, strives for the stabilizing, for the collocation, for the increase, for the maturity, for the development, for the completion of skilful dhammas that have arisen.
Ime vuccanti “padhānasaṅkhārā”.	These are called “striving-activity”.
Iti ayañca vīriyasamādhi, ime ca padhānasaṅkhārā; tadekajjhaṃ abhisaññūhitvā abhisaṅkhipitvā vīriyasamādhipadhānasaṅkhārotveva saṅkhyaṃ gacchati.	Thus this “energy-samādhi” and this “striving-activity”, these taken together collectively and briefly go by the name “energy-samādhi, striving-activity”.


Tattha katamaṃ vīriyaṃ?	Therein what is energy?
Yo cetasiko vīriyārambho … pe …	That which is the arousing of mental energy, See section 220.
sammāvāyāmo—	right effort.
idaṃ vuccati “vīriyaṃ”.	This is called energy.


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


Tattha katamo padhānasaṅkhāro?	Therein what is “striving-activity”?
Yo cetasiko vīriyārambho … pe …	That which is the arousing of mental energy, See section 220.
sammāvāyāmo—	right effort.
ayaṃ vuccati “padhānasaṅkhāro”.	This is called “striving-activity”.
Iti iminā ca vīriyena, iminā ca samādhinā, iminā ca padhānasaṅkhārena upeto hoti … pe … samannāgato.	Thus of this energy, of this samādhi and of this “striving-activity” he is possessed, See section 357. furnished.
Tena vuccati “vīriyasamādhipadhānasaṅkhārasamannāgato”ti.	Therefore this is called “furnished with ‘energy-samādhi, striving-activity’”.


“Iddhī”ti.	“Accomplishment” means:
Yā tesaṃ dhammānaṃ iddhi samiddhi ijjhanā samijjhanā lābho paṭilābho patti sampatti phusanā sacchikiriyā upasampadā.	That which of these dhammas is accomplishment, full accomplishment, act of accomplishing, act of accomplishing fully, gaining, gaining repeatedly, acquiring, acquiring well, contacting, realization, achievement.


“Iddhipādo”ti.	“The basis of accomplishment” means:
Tathābhūtassa vedanākkhandho … pe … viññāṇakkhandho.	The aggregate of feeling, Intermediate aggregates. aggregate of consciousness of one (in whom the accomplishments have) come to be in the aforesaid manner.


“Iddhipādaṃ bhāvetī”ti.	“Develops the basis of accomplishment” means:
Te dhamme āsevati bhāveti bahulīkaroti.	These dhammas he pursues, develops, repeats.
Tena vuccati “iddhipādaṃ bhāvetī”ti.	Therefore this is called “develops the basis of accomplishment”.

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3. Cittiddhipāda	1.3. Consciousness As The Basis Of Accomplishment

Kathañca bhikkhu cittasamādhipadhānasaṅkhārasamannāgataṃ iddhipādaṃ bhāveti?	And how does a monk develop the basis of accomplishment furnished with “consciousness-samādhi, striving-activity”?
Cittañce bhikkhu adhipatiṃ karitvā labhati samādhiṃ labhati cittassekaggataṃ—	If a monk, having made consciousness dominant, gains samādhi; gains one-pointedness of consciousness.
ayaṃ vuccati “cittasamādhi”.	This is called “consciousness-samādhi”.
So anuppannānaṃ pāpakānaṃ akusalānaṃ dhammānaṃ anuppādāya chandaṃ janeti vāyamati vīriyaṃ ārabhati cittaṃ paggaṇhāti padahati, uppannānaṃ pāpakānaṃ akusalānaṃ dhammānaṃ pahānāya … pe …	He engenders wish, makes effort, arouses energy, exerts the mind, strives for the non-arising of bad unskilful dhammas that have not arisen; Complete as first example.
anuppannānaṃ kusalānaṃ dhammānaṃ uppādāya … pe …	for the abandoning of bad unskilful dhammas that have arisen; Complete as first example.
uppannānaṃ kusalānaṃ dhammānaṃ ṭhitiyā asammosāya bhiyyobhāvāya vepullāya bhāvanāya pāripūriyā chandaṃ janeti vāyamati vīriyaṃ ārabhati cittaṃ paggaṇhāti padahati.	for the arising of skilful dhammas that have not arisen; engenders wish, makes effort, arouses energy, exerts the mind, strives for the stabilizing, for the collocation, for the increase, for the maturity, for the development, for the completion of skilful dhammas that have arisen.
Ime vuccanti “padhānasaṅkhārā”.	These are called “striving-activity”.
Iti ayañca cittasamādhi, ime ca padhānasaṅkhārā; tadekajjhaṃ abhisaññūhitvā abhisaṅkhipitvā cittasamādhipadhānasaṅkhārotveva saṅkhyaṃ gacchati.	Thus this “consciousness-samādhi” and this “striving-activity”, these taken together collectively and briefly go by the name “consciousness-samādhi, striving-activity”.


Tattha katamaṃ cittaṃ?	Therein what is consciousness?
Yaṃ cittaṃ mano mānasaṃ … pe … tajjāmanoviññāṇadhātu—	That which is consciousness, mind, ideation, See section 184. and, depending on the aforesaid, mind-consciousness-element.
idaṃ vuccati “cittaṃ”.	This is called consciousness.


Tattha katamo samādhi?	Therein what is samādhi?
Yā cittassa ṭhiti saṇṭhiti … pe …	That which is stability, steadfastness of consciousness, See section 220.
sammāsamādhi—	right samādhi.
ayaṃ vuccati “samādhi”.	This is called samādhi.


Tattha katamo padhānasaṅkhāro?	Therein what is “striving-activity”?
Yo cetasiko vīriyārambho … pe …	That which is the arousing of mental energy, See section 220.
sammāvāyāmo—	right effort.
ayaṃ vuccati “padhānasaṅkhāro”.	This is called “striving-activity”.
Iti iminā ca cittena, iminā ca samādhinā, iminā ca padhānasaṅkhārena upeto hoti … pe … samannāgato.	Thus of this consciousness, of this samādhi and of this “striving-activity” he is possessed, See section 357. furnished.
Tena vuccati “cittasamādhipadhānasaṅkhārasamannāgato”ti.	Therefore this is called “furnished with ‘consciousness-samādhi, striving-activity’”.


“Iddhī”ti.	“Accomplishment” means:
Yā tesaṃ dhammānaṃ iddhi samiddhi ijjhanā samijjhanā lābho paṭilābho patti sampatti phusanā sacchikiriyā upasampadā.	That which of these dhammas is accomplishment, full accomplishment, act of accomplishing, act of accomplishing fully, gaining, gaining repeatedly, acquiring, acquiring well, contacting, realization, achievement.


“Iddhipādo”ti.	“The basis of accomplishment” means:
Tathābhūtassa vedanākkhandho … pe … viññāṇakkhandho.	The aggregate of feeling, Intermediate aggregates. aggregate of consciousness of one (in whom the accomplishments have) come to be in the aforesaid manner.


“Iddhipādaṃ bhāvetī”ti.	“Develops the basis of accomplishment” means:
Te dhamme āsevati bhāveti bahulīkaroti.	These dhammas he pursues, develops, repeats.
Tena vuccati “iddhipādaṃ bhāvetī”ti.	Therefore this is called “develops the basis of accomplishment”.

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4. Vīmaṃsiddhipāda	1.4. Reason As The Basis Of Accomplishment

Kathañca bhikkhu vīmaṃsāsamādhipadhānasaṅkhārasamannāgataṃ iddhipādaṃ bhāveti?	And how does a monk develop the basis of accomplishment furnished with “reason-samādhi, striving-activity”?
Vīmaṃsañce bhikkhu adhipatiṃ karitvā labhati samādhiṃ labhati cittassekaggataṃ—	If a monk, having made reason dominant, gains samādhi; gains one-pointedness of consciousness.
ayaṃ vuccati “vīmaṃsāsamādhi”.	This is called “reason-samādhi”.
So anuppannānaṃ pāpakānaṃ akusalānaṃ dhammānaṃ anuppādāya chandaṃ janeti vāyamati vīriyaṃ ārabhati cittaṃ paggaṇhāti padahati, uppannānaṃ pāpakānaṃ akusalānaṃ dhammānaṃ pahānāya … pe …	He engenders wish, makes effort, arouses energy, exerts the mind, strives for the non-arising of bad unskilful dhammas that have not arisen; Complete as first example.
anuppannānaṃ kusalānaṃ dhammānaṃ uppādāya … pe …	for the abandoning of bad unskilful dhammas that have arisen; Complete as first example.
uppannānaṃ kusalānaṃ dhammānaṃ ṭhitiyā asammosāya bhiyyobhāvāya vepullāya bhāvanāya pāripūriyā chandaṃ janeti vāyamati vīriyaṃ ārabhati cittaṃ paggaṇhāti padahati.	for the arising of skilful dhammas that have not arisen; engenders wish, makes effort, arouses energy, exerts the mind, strives for the stabilizing, for the collocation, for the increase, for the maturity, for the development, for the completion of skilful dhammas that have arisen.
Ime vuccanti “padhānasaṅkhārā”.	These are called “striving-activity”.
Iti ayañca vīmaṃsāsamādhi, ime ca padhānasaṅkhārā; tadekajjhaṃ abhisaññūhitvā abhisaṅkhipitvā vīmaṃsāsamādhipadhānasaṅkhārotveva saṅkhyaṃ gacchati.	Thus this “reason-samādhi” and this “striving-activity”, these taken together collectively and briefly go by the name “reason-samādhi, striving-activity”.


Tattha katamā vīmaṃsā?	Therein what is reason?
Yā paññā pajānanā … pe … amoho dhammavicayo sammādiṭṭhi—	That which is wisdom, understanding, See section 525. absence of delusion, truth investigation, right view.
ayaṃ vuccati “vīmaṃsā”.	This is called reason.


Tattha katamo samādhi?	Therein what is samādhi?
Yā cittassa ṭhiti saṇṭhiti … pe …	That which is stability, steadfastness of consciousness, See section 220.
sammāsamādhi—	right samādhi.
ayaṃ vuccati “samādhi”.	This is called samādhi.


Tattha katamo padhānasaṅkhāro?	Therein what is “striving-activity”?
Yo cetasiko vīriyārambho … pe …	That which is the arousing of mental energy, See section 220.
sammāvāyāmo—	right effort.
ayaṃ vuccati “padhānasaṅkhāro”.	This is called “striving-activity”.
Iti imāya ca vīmaṃsāya, iminā ca samādhinā, iminā ca padhānasaṅkhārena upeto hoti … pe … samannāgato.	Thus of this reason, of this samādhi and of this “striving-activity” he is possessed, See section 357. furnished.
Tena vuccati “vīmaṃsāsamādhipadhānasaṅkhārasamannāgato”ti.	Therefore this is called “furnished with ‘reason-samādhi, striving-activity’”.


“Iddhī”ti.	“Accomplishment” means:
Yā tesaṃ dhammānaṃ iddhi samiddhi ijjhanā samijjhanā lābho paṭilābho patti sampatti phusanā sacchikiriyā upasampadā.	That which of these dhammas is accomplishment, full accomplishment, act of accomplishing, act of accomplishing fully, gaining, gaining repeatedly, acquiring, acquiring well, contacting, realization, achievement.


“Iddhipādo”ti.	“The basis of accomplishment” means:
Tathābhūtassa vedanākkhandho, saññākkhandho, saṅkhārakkhandho, viññāṇakkhandho.	The aggregate of feeling, aggregate of perception, aggregate of volitional activities, aggregate of consciousness of one (in whom the accomplishments have) come to be in the aforesaid manner.


“Iddhipādaṃ bhāvetī”ti.	“Develops the basis of accomplishment” means:
Te dhamme āsevati bhāveti bahulīkaroti.	These dhammas he pursues, develops, repeats.
Tena vuccati “iddhipādaṃ bhāvetī”ti.	Therefore this is called “develops the basis of accomplishment”.


Suttantabhājanīyaṃ.	(Here Ends) Analysis According To The Discourses

2. Analysis According To Abhidhamma 2 Abhidhammabhājanīya






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2 Abhidhammabhājanīya	2. Analysis According To Abhidhamma

Cattāro iddhipādā—	The four sense-bases of accomplishment.
idha bhikkhu chandasamādhipadhānasaṅkhārasamannāgataṃ iddhipādaṃ bhāveti, vīriyasamādhipadhānasaṅkhārasamannāgataṃ iddhipādaṃ bhāveti, cittasamādhipadhānasaṅkhārasamannāgataṃ iddhipādaṃ bhāveti, vīmaṃsāsamādhipadhānasaṅkhārasamannāgataṃ iddhipādaṃ bhāveti.	Herein a monk develops the basis of accomplishment furnished with “wish-samādhi, striving-activity”; develops the basis of accomplishment furnished with “energy-samādhi, striving-activity”; develops the basis of accomplishment furnished with “consciousness-samādhi, striving-activity”; develops the basis of accomplishment furnished with “reason-samādhi, striving-activity”.

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1. Chandiddhipāda	2.1. Wish As The Basis Of Accomplishment

Kathañca bhikkhu chandasamādhipadhānasaṅkhārasamannāgataṃ iddhipādaṃ bhāveti?	And how does a monk develop the basis of accomplishment furnished with “wish-samādhi, striving-activity”?
Idha bhikkhu yasmiṃ samaye lokuttaraṃ jhānaṃ bhāveti niyyānikaṃ apacayagāmiṃ diṭṭhigatānaṃ pahānāya paṭhamāya bhūmiyā pattiyā vivicceva kāmehi … pe … paṭhamaṃ jhānaṃ upasampajja viharati dukkhapaṭipadaṃ dandhābhiññaṃ,	Herein at the time when a monk develops supramundane jhāna tending to release, dispersive of continuing rebirth and death; he, for the abandoning of wrong view, for the entering of the first stage, aloof from sense pleasures, See section 205. attains and dwells in the first jhāna that is hard practice and knowledge slowly acquired;
tasmiṃ samaye chandasamādhipadhānasaṅkhārasamannāgataṃ iddhipādaṃ bhāveti.	at that time he develops the basis of accomplishment furnished with “wish-samādhi, striving-activity”.


Tattha katamo chando?	Therein what is wish?
Yo chando chandikatā kattukamyatā kusalo dhammacchando—	That which is wish, act of wishing, desire to do, skilful righteous wish.
ayaṃ vuccati “chando”.	This is called wish.


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


Tattha katamo padhānasaṅkhāro?	Therein what is “striving-activity”?
Yo cetasiko vīriyārambho … pe … sammāvāyāmo vīriyasambojjhaṅgo maggaṅgaṃ maggapariyāpannaṃ—	That which is the arousing of mental energy, See section 220. right effort, energy-awakening-factor, path constituent, included in the path.
ayaṃ vuccati “padhānasaṅkhāro”.	This is called “striving- activity”.
Iti iminā ca chandena, iminā ca samādhinā, iminā ca padhānasaṅkhārena upeto hoti … pe … samannāgato.	Thus of this wish, of this samādhi and of this “striving-activity” he is possessed, See section 357. furnished.
Tena vuccati “chandasamādhipadhānasaṅkhārasamannāgato”ti.	Therefore this is called “furnished with “wish-samādhi, striving-activity””.


“Iddhī”ti.	“Accomplishment” means:
Yā tesaṃ dhammānaṃ iddhi samiddhi ijjhanā samijjhanā lābho paṭilābho patti sampatti phusanā sacchikiriyā upasampadā.	That which of these dhammas is accomplishment, full accomplishment, act of accomplishing, act of accomplishing fully, gaining, gaining repeatedly, acquiring, acquiring well, contacting, realization, achievement.


“Iddhipādo”ti.	“The basis of accomplishment” means:
Tathābhūtassa phasso … pe …	The contact, See Dhammasaṅgaṇī section 277.
paggāho avikkhepo.	exertion, non-wavering of one (in whom the accomplishments have) come to be in the aforesaid manner.


“Iddhipādaṃ bhāvetī”ti.	“Develops the basis of accomplishment” means:
Te dhamme āsevati bhāveti bahulīkaroti.	These dhammas he pursues, develops, repeats.
Tena vuccati “iddhipādaṃ bhāvetī”ti.	Therefore this is called “develops the basis of accomplishment”.

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2. Vīriyiddhipāda	2.2. Energy As The Basis Of Accomplishment

Kathañca bhikkhu vīriyasamādhipadhānasaṅkhārasamannāgataṃ iddhipādaṃ bhāveti?	And how does a monk develop the basis of accomplishment furnished with “energy-samādhi, striving-activity”?
Idha bhikkhu yasmiṃ samaye lokuttaraṃ jhānaṃ bhāveti niyyānikaṃ apacayagāmiṃ diṭṭhigatānaṃ pahānāya paṭhamāya bhūmiyā pattiyā vivicceva kāmehi … pe … paṭhamaṃ jhānaṃ upasampajja viharati dukkhapaṭipadaṃ dandhābhiññaṃ,	Herein at the time when a monk develops supramundane jhāna tending to release, dispersive of continuing rebirth and death; he, for the abandoning of wrong view, for the entering of the first stage, aloof from sense pleasures, See section 205. attains and dwells in the first jhāna that is hard practice and knowledge slowly acquired;
tasmiṃ samaye vīriyasamādhipadhānasaṅkhārasamannāgataṃ iddhipādaṃ bhāveti.	at that time he develops the basis of accomplishment furnished with “energy-samādhi, striving-activity”.


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


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


Tattha katamo padhānasaṅkhāro?	Therein what is “striving-activity”?
Yo cetasiko vīriyārambho … pe …	That which is the arousing of mental energy, See section 220.
sammāvāyāmo vīriyasambojjhaṅgo maggaṅgaṃ maggapariyāpannaṃ—	right effort, energy-awakening-factor, path constituent, included in the path.
ayaṃ vuccati “padhānasaṅkhāro”.	This is called “striving-activity”.
Iti iminā ca vīriyena, iminā ca samādhinā, iminā ca padhānasaṅkhārena upeto hoti … pe … samannāgato.	Thus of this energy, of this samādhi and of this “striving-activity” he is possessed, See section 357. furnished.
Tena vuccati “vīriyasamādhipadhānasaṅkhārasamannāgato”ti.	Therefore this is called “furnished with ‘energy-samādhi, striving-activity’”


“Iddhī”ti.	“Accomplishment” means:
Yā tesaṃ dhammānaṃ iddhi samiddhi ijjhanā samijjhanā lābho paṭilābho patti sampatti phusanā sacchikiriyā upasampadā.	That which of these dhammas is accomplishment, full ccomplishment, act of accomplishing, act of accomplishing fully, gaining, gaining repeatedly, acquiring, acquiring well, contacting, realization, achievement.


“Iddhipādo”ti.	“The basis of accomplishment” means:
Tathābhūtassa phasso … pe …	The contact, See Dhammasaṅgaṇī section 277.
paggāho avikkhepo.	exertion, non-wavering of one (in whom the accomplishments have) come to be in the aforesaid manner.


“Iddhipādaṃ bhāvetī”ti.	“Develops the basis of accomplishment” means:
Te dhamme āsevati bhāveti bahulīkaroti.	These dhammas he pursues, develops, repeats.
Tena vuccati “iddhipādaṃ bhāvetī”ti.	Therefore this is called “develops the basis of accomplishment”.

2	9
3. Cittiddhipāda	2.3. Consciousness As The Basis Of Accomplishment

Kathañca bhikkhu cittasamādhipadhānasaṅkhārasamannāgataṃ iddhipādaṃ bhāveti?	And how does a monk develop the basis of accomplishment furnished with “consciousness-samādhi, striving-activity”?
Idha bhikkhu yasmiṃ samaye lokuttaraṃ jhānaṃ bhāveti niyyānikaṃ apacayagāmiṃ diṭṭhigatānaṃ pahānāya paṭhamāya bhūmiyā pattiyā vivicceva kāmehi … pe … paṭhamaṃ jhānaṃ upasampajja viharati dukkhapaṭipadaṃ dandhābhiññaṃ,	Herein at the time when a monk develops supramundane jhāna tending to release, dispersive of continuing rebirth and death; he, for the abandoning of wrong view, for the entering of the first stage, aloof from sense pleasures, See section 205. attains and dwells in the first jhāna that is hard practice and knowledge slowly acquired;
tasmiṃ samaye cittasamādhipadhānasaṅkhārasamannāgataṃ iddhipādaṃ bhāveti.	at that time he develops the basis of accomplishment furnished with “consciousness-samādhi, striving-activity”.


Tattha katamaṃ cittaṃ?	Therein what is consciousness?
Yaṃ cittaṃ mano mānasaṃ … pe …	That which is consciousness, mind, ideation, See section 184.
tajjāmanoviññāṇadhātu—	and, depending on the aforesaid, mind-consciousness-element.
idaṃ vuccati “cittaṃ”.	This is called consciousness.


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


Tattha katamo padhānasaṅkhāro?	Therein what is “striving-activity”?
Yo cetasiko vīriyārambho … pe …	That which is the arousing of mental energy, See section 220.
sammāvāyāmo vīriyasambojjhaṅgo maggaṅgaṃ maggapariyāpannaṃ—	right effort, energy-awakening-factor, path constituent, included in the path.
ayaṃ vuccati “padhānasaṅkhāro”.	This is called “striving-activity”.
Iti iminā ca cittena, iminā ca samādhinā, iminā ca padhānasaṅkhārena upeto hoti … pe … samannāgato.	Thus of this consciousness, of this samādhi and of this “striving-activity” he is possessed, See section 357. furnished.
Tena vuccati “cittasamādhipadhānasaṅkhārasamannāgato”ti.	Therefore this is called “furnished with ‘consciousness-samādhi, striving-activity’”.


“Iddhī”ti.	“Accomplishment” means:
Yā tesaṃ dhammānaṃ iddhi samiddhi ijjhanā samijjhanā lābho paṭilābho patti sampatti phusanā sacchikiriyā upasampadā.	That which of these dhammas is accomplishment, full accomplishment, act of accomplishing, act of accomplishing fully, gaining, gaining repeatedly, acquiring, acquiring well, contacting, realization, achievement.


“Iddhipādo”ti.	“The basis of accomplishment” means:
Tathābhūtassa phasso … pe …	The contact, See Dhammasaṅgaṇī section 277.
paggāho avikkhepo.	exertion, non-wavering of one (in whom the accomplishments have) come to be in the aforesaid manner.


“Iddhipādaṃ bhāvetī”ti.	“Develops the basis of accomplishment” means:
Te dhamme āsevati bhāveti bahulīkaroti.	These dhammas he pursues, develops, repeats.
Tena vuccati “iddhipādaṃ bhāvetī”ti.	Therefore this is called “develops the basis of accomplishment”.

2	9
4. Vīmaṃsiddhipāda	2.4. Reason As The Basis Of Accomplishment

Kathañca bhikkhu vīmaṃsāsamādhipadhānasaṅkhārasamannāgataṃ iddhipādaṃ bhāveti?	And how does a monk develop the basis of accomplishment furnished with “reason-samādhi, striving-activity”?
Idha bhikkhu yasmiṃ samaye lokuttaraṃ jhānaṃ bhāveti niyyānikaṃ apacayagāmiṃ diṭṭhigatānaṃ pahānāya paṭhamāya bhūmiyā pattiyā vivicceva kāmehi … pe …	Herein at the time when a monk develops supramundane jhāna tending to release, dispersive of continuing rebirth and death; he, for the abandoning of wrong view, for the entering of the first stage, aloof from sense pleasures, See section 205.
paṭhamaṃ jhānaṃ upasampajja viharati dukkhapaṭipadaṃ dandhābhiññaṃ,	attains and dwells in the first jhāna that is hard practice and knowledge slowly acquired;
tasmiṃ samaye vīmaṃsāsamādhipadhānasaṅkhārasamannāgataṃ iddhipādaṃ bhāveti.	at that time he develops the basis of accomplishment furnished with “reason-samādhi, striving-activity”.


Tattha katamā vīmaṃsā?	Therein what is reason?
Yā paññā pajānanā … pe …	That which is wisdom, understanding, See section 525.
amoho dhammavicayo sammādiṭṭhi dhammavicayasambojjhaṅgo maggaṅgaṃ maggapariyāpannaṃ—	absence of delusion, truth investigation, right view, truth investigation-awakening-factor, path constituent, included in the path.
ayaṃ vuccati “vīmaṃsā”.	This is called reason.


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


Tattha katamo padhānasaṅkhāro?	Therein what is “striving-activity”?
Yo cetasiko vīriyārambho … pe …	That which is the arousing of mental energy, See section 220.
sammāvāyāmo vīriyasambojjhaṅgo maggaṅgaṃ maggapariyāpannaṃ—	right effort, energy-awakening-factor, path constituent, included in the path.
ayaṃ vuccati “padhānasaṅkhāro”.	This is called “striving-activity”.
Iti imāya ca vīmaṃsāya, iminā ca samādhinā, iminā ca padhānasaṅkhārena upeto hoti samupeto upāgato samupāgato upapanno sampanno samannāgato.	Thus of this reason, of this samādhi and of this “striving-activity” he is possessed, well possessed, attained, well attained, endowed, well endowed, furnished.
Tena vuccati “vīmaṃsāsamādhipadhānasaṅkhārasamannāgato”ti	Therefore this is called “furnished with ‘reason-samādhi, striving-activity’”.


“Iddhī”ti.	“Accomplishment” means:
Yā tesaṃ dhammānaṃ iddhi samiddhi ijjhanā samijjhanā lābho paṭilābho patti sampatti phusanā sacchikiriyā upasampadā.	That which of these dhammas is accomplishment, full accomplishment, act of accomplishing, act of accomplishing fully, gaining, gaining repeatedly, acquiring, acquiring well, contacting, realization, achievement.


“Iddhipādo”ti.	“The basis of accomplishment” means:
Tathābhūtassa phasso … pe …	The contact, See Dhammasaṅgaṇī section 277.
paggāho avikkhepo.	exertion, non-wavering of one (in whom the accomplishments have) come to be in the aforesaid manner.


“Iddhipādaṃ bhāvetī”ti.	“Develops the basis of accomplishment” means:
Te dhamme āsevati bhāveti bahulīkaroti.	These dhammas he pursues, develops, repeats.
Tena vuccati “iddhipādaṃ bhāvetī”ti.	Therefore this is called “develops the basis of accomplishment”.


Cattāro iddhipādā—	The four sense-bases of accomplishment are:
chandiddhipādo, vīriyiddhipādo, cittiddhipādo, vīmaṃsiddhipādo.	Wish as the basis of accomplishment, energy as the basis of accomplishment, consciousness as the basis of accomplishment, reason as the basis of accomplishment.


Tattha katamo chandiddhipādo?	Therein what is wish as the basis of accomplishment?
Idha bhikkhu yasmiṃ samaye lokuttaraṃ jhānaṃ bhāveti niyyānikaṃ apacayagāmiṃ diṭṭhigatānaṃ pahānāya paṭhamāya bhūmiyā pattiyā vivicceva kāmehi … pe …	Herein at the time when a monk develops supramundane jhāna tending to release, dispersive of continuing rebirth and death; he, for the abandoning of wrong view, for the entering of the first stage, aloof from sense pleasures, See section 205.
paṭhamaṃ jhānaṃ upasampajja viharati dukkhapaṭipadaṃ dandhābhiññaṃ,	attains and dwells in the first jhāna that is hard practice and knowledge slowly acquired;
yo tasmiṃ samaye chando chandikatā kattukamyatā kusalo dhammacchando—	that which at that time is wish, act of wishing, desire to do, skilful righteous wish.
ayaṃ vuccati “chandiddhipādo”.	This is called wish as the basis of accomplishment.
Avasesā dhammā chandiddhipādasampayuttā.	(As also are) The remaining dhammas associated with wish as the basis of accomplishment.


Tattha katamo vīriyiddhipādo?	Therein what is energy as the basis of accomplishment?
Idha bhikkhu yasmiṃ samaye lokuttaraṃ jhānaṃ bhāveti niyyānikaṃ apacayagāmiṃ diṭṭhigatānaṃ pahānāya paṭhamāya bhūmiyā pattiyā vivicceva kāmehi … pe …	Herein at the time when a monk develops supramundane jhāna tending to release, dispersive of continuing rebirth and death; he, for the abandoning of wrong view, for the entering of the first stage, aloof from sense pleasures, See section 205.
paṭhamaṃ jhānaṃ upasampajja viharati dukkhapaṭipadaṃ dandhābhiññaṃ, yo tasmiṃ samaye cetasiko vīriyārambho … pe …	attains and dwells in the first jhāna that is hard practice and knowledge slowly acquired; that which at that time is the arousing of mental energy, See section 220.
sammāvāyāmo vīriyasambojjhaṅgo maggaṅgaṃ maggapariyāpannaṃ—	right effort, energy-awakening-factor, path constituent, included in the path.
ayaṃ vuccati “vīriyiddhipādo”.	This is called energy as the basis of accomplishment.
Avasesā dhammā vīriyiddhipādasampayuttā.	(As also are) The remaining dhammas associated with energy as the basis of accomplishment.


Tattha katamo cittiddhipādo?	Therein what is consciousness as the basis of accomplishment?
Idha bhikkhu yasmiṃ samaye lokuttaraṃ jhānaṃ bhāveti niyyānikaṃ apacayagāmiṃ diṭṭhigatānaṃ pahānāya paṭhamāya bhūmiyā pattiyā vivicceva kāmehi … pe …	Herein at the time when a monk develops supramundane jhāna tending to release, dispersive of continuing rebirth and death; he, for the abandoning of wrong view, for the entering of the first stage, aloof from sense pleasures, See section 205
paṭhamaṃ jhānaṃ upasampajja viharati dukkhapaṭipadaṃ dandhābhiññaṃ,	attains and dwells in the first jhāna that is hard practice and knowledge slowlyac quired;
yaṃ tasmiṃ samaye cittaṃ mano mānasaṃ … pe … tajjāmanoviññāṇadhātu—	that which at that time is consciousness, mind, ideation, See section 184. and, depending on the aforesaid, mind-consciousness-element.
ayaṃ vuccati “cittiddhipādo”.	This is called consciousness as the basis of accomplishment.
Avasesā dhammā cittiddhipādasampayuttā.	(As also are) The remaining dhammas associated with consciousness as the basis of accomplishment.


Tattha katamo vīmaṃsiddhipādo?	Therein what is reason as the basis of accomplishment?
Idha bhikkhu yasmiṃ samaye lokuttaraṃ jhānaṃ bhāveti niyyānikaṃ apacayagāmiṃ diṭṭhigatānaṃ pahānāya paṭhamāya bhūmiyā pattiyā vivicceva kāmehi … pe …	Herein at the time when a monk develops supramundane jhāna tending to release, dispersive of continuing rebirth and death; he, for the abandoning of wrong view, for the entering of the first stage, aloof from sense pleasures, See section 205.
paṭhamaṃ jhānaṃ upasampajja viharati dukkhapaṭipadaṃ dandhābhiññaṃ, yā tasmiṃ samaye paññā pajānanā … pe …	attains and dwells in the first jhāna that is hard practice and knowledge slowly acquired; that which at that time is wisdom, understanding, See section 525.
amoho dhammavicayo sammādiṭṭhi dhammavicayasambojjhaṅgo maggaṅgaṃ maggapariyāpannaṃ—	absence of delusion, truth investigation, right view, truth investigation-awakening-factor, path constituent, included in the path.
ayaṃ vuccati “vīmaṃsiddhipādo”.	This is called reason as the basis of accomplishment.
Avasesā dhammā vīmaṃsiddhipādasampayuttā.	(As also are) The remaining dhammas associated with reason as the basis of accomplishment.


Abhidhammabhājanīyaṃ.	(Here Ends) Analysis According To Abhidhamma

3. Interrogation 3 Pañhāpucchaka








---	9
3 Pañhāpucchaka	3. Interrogation

Cattāro iddhipādā—	The four sense-bases of accomplishment.
idha bhikkhu chandasamādhipadhānasaṅkhārasamannāgataṃ iddhipādaṃ bhāveti, vīriyasamādhi … pe …	Herein a monk develops the basis of accomplishment furnished with “wish-samādhi, striving-activity”; “energy-samādhi”; Complete as final example.
cittasamādhi … pe …	“consciousness-samādhi”; Complete as final example.
vīmaṃsāsamādhipadhānasaṅkhārasamannāgataṃ iddhipādaṃ bhāveti.	develops the basis of accomplishment furnished with “reason-samādhi, striving-activity”.


Catunnaṃ iddhipādānaṃ kati kusalā, kati akusalā, kati abyākatā	Of the four sense-bases of accomplishment how many are skilful; how many unskilful; how many neither-skilful-nor-unskilful.
… pe …	Remaining appropriate triplets and couplets.
kati saraṇā, kati araṇā?	How many with cause of bewailing; how many without cause of bewailing?

3	9
1. Tika	3.1. The Triplets

Kusalāyeva.	(The four sense-bases of accomplishment) Are only skilful.
(1)	Sometimes are associated with pleasant feeling; sometimes are associated
	with neither-painful-nor-pleasant feeling.
Siyā sukhāya vedanāya sampayuttā, siyā adukkhamasukhāya vedanāya sampayuttā.	Are productive of resultant.
(2)	Are not grasped (by craving and false view), are not objects of the graspings.
	Are not corrupt, are not objects of the corruptions.
Vipākadhammadhammā.	Sometimes are accompanied by initial application, accompanied by sustained application; sometimes are without initial application, sustained application only; sometimes are without initial application, without sustained application.
(3)	Sometimes are accompanied by rapture; sometimes are accompanied by pleasure; sometimes are accompanied by indifference.
	Are not to be abandoned either by the first path or by the subsequent paths.
Anupādinnaanupādāniyā.	Have no roots to be abandoned either by the first path or by the subsequent paths.
(4)	Are dispersive (of continuing rebirth and death).
	Are of the seven supramundane stages.
Asaṃkiliṭṭhaasaṃkilesikā.	Are immeasurable.
(5)	Have immeasurable object.
	Are superior.
Siyā savitakkasavicārā, siyā avitakkavicāramattā, siyā avitakkaavicārā.	Are right (dhammas with) fixed (resultant time).
(6)	Do not have path as their object; have path as their cause; do not have path as their dominating factor.
	Sometimes are risen; sometimes are not risen; should not be said to be, bound to arise.
Siyā pītisahagatā, siyā sukhasahagatā, siyā upekkhāsahagatā.	Sometimes are past; sometimes are future; sometimes are present.
(7)	Should not be said to have either, past object, future object or present object.
	Sometimes are internal; sometimes are external; sometimes are both internal and external.
Neva dassanena na bhāvanāya pahātabbā.	Have external object.
(8)	Are not visible, are not impingent.

Neva dassanena na bhāvanāya pahātabbahetukā.	9
(9)	3.2.
	The Couplets
Apacayagāmino.
(10)	Reason as the basis of accomplishment is root.
	Three sense-bases of accomplishment are not roots.
Sekkhā.	(The four sense-bases of accomplishment) Are accompanied by roots.
(11)	Are associated with roots.
	Reason as the basis of accomplishment is root also accompanied by root.
Appamāṇā.	Three sense-bases of accomplishment should not be said to be, roots also accompanied by roots; (they) are accompanied by roots but are not roots.
(12)	Reason as the basis of accomplishment is root also associated with root.
	Three sense-bases of accomplishment should not be said to be, roots also associated with roots; (they) are associated with roots but are not roots.
Appamāṇārammaṇā.	Three sense-bases of accomplishment are not roots, are accompanied by roots.
(13)	Reason as the basis of accomplishment should not be said to be, not root, accompanied by root or not root, not accompanied by root.
	(The four sense-bases of accomplishment) Are with cause.
Paṇītā.	Are conditioned.
(14)	Are not visible.
	Are not impingent.
Sammattaniyatā.	Are not material.
(15)	Are supramundane.
	Are cognizable by one way; are not
Na maggārammaṇā, maggahetukā, na maggādhipatino.	cognizable by another way.
(16)	Are not defilements.
	Are not objects of the defilements.
Siyā uppannā, siyā anuppannā, na vattabbā uppādinoti.	Are not associated with the defilements.
(17)	Should not be said to be, defilements also objects of the defilements or objects of the defilements but are not defilements.
	Should not be said to be, defilements also associated with the defilements or associated with the defilements but are not defilements.
Siyā atītā, siyā anāgatā, siyā paccuppannā.	Are not associated with the defilements, are not objects of the defilements.
(18)

Na vattabbā atītārammaṇātipi, anāgatārammaṇātipi, paccuppannārammaṇātipi.	(The four sense-bases of accomplishment) Are not fetters.
(19)	Complete as for defilements in previous section.
	Are not ties.
Siyā ajjhattā, siyā bahiddhā, siyā ajjhattabahiddhā.	Complete as for defilements in previous section.
(20)	Are not floods.
	Complete as for defilements in previous section.
Bahiddhārammaṇā.	Are not bonds.
(21)	Complete as for defilements in previous section.
	Are not hindrances.
Anidassanaappaṭighā.	Complete as for defilements in previous section.
(22)	Are not perversions.
3	Complete as for defilements in previous section.
2. 3.	Have objects.
2 Duka	Three sense-bases of accomplishment are not consciousness.
3	Consciousness as basis of accomplishment is consciousness.
2.1.	Three sense-bases of accomplishment are volitional activities.
Hetugocchaka	Consciousness as the basis of accomplishment is not mental concomitant.
	Three sense-bases of accomplishment are associated with consciousness.
Vīmaṃsiddhipādo hetu, tayo iddhipādā na hetū.	Consciousness as the basis of accomplishment should not be said to be, associated with consciousness or not associated with consciousness.
Sahetukā.	Three sense-bases of accomplishment are conjoined with consciousness.
Hetusampayuttā.	Consciousness as the basis of accomplishment should not be said to be, conjoined with consciousness or not conjoined with consciousness.
Vīmaṃsiddhipādo hetu ceva sahetuko ca, tayo iddhipādā na vattabbā “hetū ceva sahetukā cā”ti, sahetukā ceva na ca hetū.	Three sense-bases of accomplishment are generated by consciousness.
Vīmaṃsiddhipādo hetu ceva hetusampayutto ca, tayo iddhipādā na vattabbā “hetū ceva hetusampayuttā cā”ti, hetusampayuttā ceva na ca hetū.	Consciousness as the basis of accomplishment is not generated by consciousness.
Tayo iddhipādā na hetū sahetukā, vīmaṃsiddhipādo na vattabbo “na hetu sahetuko”tipi, “na hetu ahetuko”tipi.	Three sense-bases of accomplishment are co-existent with consciousness.
	Consciousness as the basis of accomplishment is not co-existent with consciousness.
9	Three sense-bases of accomplishment accompany consciousness.
3.2.	Consciousness as the basis of accomplishment does not accompany consciousness.
2-- Cūḷantaradukādi	Three sense-bases of accomplishment are conjoined with, generated by consciousness.
	Consciousness as the basis of accomplishment is not conjoined with, not generated by consciousness.
Sappaccayā.	Three sense-bases of accomplishment are conjoined with, generated by, co-existent with consciousness.
Saṅkhatā.	Consciousness as the basis of accomplishment is not conjoined with, not generated by, not co-existent with consciousness.
Anidassanā.	Three sense-bases of accomplishment are conjoined with, generated by, accompany consciousness.
Appaṭighā.	Consciousness as the basis of accomplishment is not conjoined with, not generated by, does not accompany consciousness.
Arūpā.
Lokuttarā.
Kenaci viññeyyā, kenaci na viññeyyā.	Three sense-bases of accomplishment are external.
No āsavā.	Consciousness as the basis of accomplishment is internal.
Anāsavā.	(The four sense-bases of accomplishment) Are not derived.
Āsavavippayuttā.	Are not grasped.
Na vattabbā āsavā ceva sāsavā cātipi, sāsavā ceva no ca āsavātipi.	Are not graspings.
Na vattabbā āsavā ceva āsavasampayuttā cātipi, āsavasampayuttā ceva no ca āsavātipi.	Complete as for defilements in earlier section.
Āsavavippayuttāanāsavā.	Are not corruptions.
	Complete as for defilements in earlier section.
	Are not to be abandoned by the first path.
No saṃyojanā … pe … no ganthā … pe … no oghā … pe … no yogā … pe … no nīvaraṇā … pe … no parāmāsā … pe … sārammaṇā.	Are not to be abandoned by the subsequent paths.
Tayo iddhipādā no cittā, cittiddhipādo cittaṃ.	Have no roots to be abandoned by the first path.
Tayo iddhipādā cetasikā, cittiddhipādo acetasiko.	Have no roots to be abandoned by the subsequent paths.
Tayo iddhipādā cittasampayuttā, cittiddhipādo na vattabbo “cittena sampayutto”tipi, “cittena vippayutto”tipi.	Sometimes are accompanied by initial application; sometimes are without initial application.
Tayo iddhipādā cittasaṃsaṭṭhā, cittiddhipādo na vattabbo “cittena saṃsaṭṭho”tipi, “cittena visaṃsaṭṭho”tipi.
Tayo iddhipādā cittasamuṭṭhānā, cittiddhipādo no cittasamuṭṭhāno.	Sometimes are accompanied by sustained application; sometimes are without sustained application.
Tayo iddhipādā cittasahabhuno, cittiddhipādo no cittasahabhū.	Sometimes are with rapture; sometimes are without rapture.
Tayo iddhipādā cittānuparivattino, cittiddhipādo no cittānuparivatti.	Sometimes are accompanied by rapture; sometimes are not accompanied by rapture.
Tayo iddhipādā cittasaṃsaṭṭhasamuṭṭhānā, cittiddhipādo no cittasaṃsaṭṭhasamuṭṭhāno.	Sometimes are accompanied by pleasure; sometimes are not accompanied by pleasure.
Tayo iddhipādā cittasaṃsaṭṭhasamuṭṭhānasahabhuno, cittiddhipādo no cittasaṃsaṭṭhasamuṭṭhānasahabhū.	Sometimes are accompanied by indifference; sometimes are not accompanied by indifference.
Tayo iddhipādā cittasaṃsaṭṭhasamuṭṭhānānuparivattino, cittiddhipādo no cittasaṃsaṭṭhasamuṭṭhānānuparivatti.	Are not characteristic of the plane of desire.
Tayo iddhipādā bāhirā, cittiddhipādo ajjhattiko.	Are not characteristic of the plane of form.
	Are not characteristic of the formless plane.
9	Are not included (i.
3.2.	e. are supramundane).
11-- Upādānagocchakādi	Tend to release.
	Are of fixed (resultant time).
No upādā.	Are not surpassable.
Anupādinnā.	Are without cause of bewailing.
No upādānā … pe … no kilesā … pe … na dassanena pahātabbā.
Na bhāvanāya pahātabbā.
Na dassanena pahātabbahetukā.	(Here Ends) Interrogation
Na bhāvanāya pahātabbahetukā.
Siyā savitakkā, siyā avitakkā.	Analysis Of The Basis Of Accomplishment Is Ended
Siyā savicārā, siyā avicārā.
Siyā sappītikā, siyā appītikā.
Siyā pītisahagatā, siyā na pītisahagatā.
Siyā sukhasahagatā, siyā na sukhasahagatā.
Siyā upekkhāsahagatā, siyā na upekkhāsahagatā.
Na kāmāvacarā.
Na rūpāvacarā.
Na arūpāvacarā.
Apariyāpannā.
Niyyānikā.
Niyatā.
Anuttarā.
Araṇāti.


Pañhāpucchakaṃ.


Iddhipādavibhaṅgo niṭṭhito.



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

4👑☸ Cattāri Ariya-saccaṃ 四聖諦

Te Ab Vb 9 Iddhi-pāda-vibhaṅga

Iddhi-pāda-vibhaṅga

power-bases-analysis

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

2. Analysis According To Abhidhamma 2 Abhidhammabhājanīya

3. Interrogation 3 Pañhāpucchaka

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