4👑☸Te Ab Vb 15 Paṭi-sam-bhidā-vibhaṅga

1.1 dukkhe ñāṇaṃ



Vibhaṅga	The Book of Analysis
Paṭisambhidāvibhaṅga	15
Suttantabhājanīya	Analysis Of Analytic Insight
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Saṅgahavāra	1. Analysis According To The Discourses
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Catasso paṭisambhidā—atthapaṭisambhidā, dhammapaṭisambhidā, niruttipaṭisambhidā, paṭibhānapaṭisambhidā	1.1.
	Summary Section

.	The four analytic insights are; The analytic insight of consequence, analytic insight of origin, analytic insight of philology, analytic insight of knowledge.
Atthe ñāṇaṃ atthapaṭisambhidā, dhamme ñāṇaṃ dhammapaṭisambhidā, tatra dhammaniruttābhilāpe ñāṇaṃ niruttipaṭisambhidā, ñāṇesu ñāṇaṃ paṭibhānapaṭisambhidā.	Knowledge of consequence is analytic insight of consequence; knowledge of origin is analytic insight of origin; knowledge of the actual philological definition of these (i.
Ayaṃ saṅgahavāro.	e. 1 & 2) is analytic insight of philology; knowledge of (these) knowledges is analytic insight of knowledge.
	This is summary section.
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Saccavāra	15
	1.2.
Catasso paṭisambhidā—atthapaṭisambhidā, dhammapaṭisambhidā, niruttipaṭisambhidā, paṭibhānapaṭisambhidā.	Truth Section
Dukkhe ñāṇaṃ atthapaṭisambhidā, dukkhasamudaye ñāṇaṃ dhammapaṭisambhidā, dukkhanirodhe ñāṇaṃ atthapaṭisambhidā, dukkhanirodhagāminiyā paṭipadāya ñāṇaṃ dhammapaṭisambhidā, tatra dhammaniruttābhilāpe ñāṇaṃ niruttipaṭisambhidā, ñāṇesu ñāṇaṃ paṭibhānapaṭisambhidā.
Ayaṃ saccavāro.	The four analytic insights are: The analytic insight of consequence, analytic insight of origin, analytic insight of philology, analytic insight of knowledge.
	Knowledge of suffering is analytic insight of consequence; knowledge of the cause of suffering is analytic insight of origin; knowledge of the cessation of suffering is analytic insight of consequence; knowledge of the way leading to the cessation of suffering is analytic insight of origin; knowledge of the actual philological definition of these is analytic insight of philology; knowledge of (these) knowledges is analytic insight of knowledge.
3	This is truth section.
Hetuvāra
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Catasso paṭisambhidā—atthapaṭisambhidā, dhammapaṭisambhidā niruttipaṭisambhidā, paṭibhānapaṭisambhidā.	1.3.
Hetumhi ñāṇaṃ dhammapaṭisambhidā, hetuphale ñāṇaṃ atthapaṭisambhidā, tatra dhammaniruttābhilāpe ñāṇaṃ niruttipaṭisambhidā, ñāṇesu ñāṇaṃ paṭibhānapaṭisambhidā.	Cause Section
Ayaṃ hetuvāro.
	The four analytic insights are: The analytic insight of consequence, analytic insight of origin, analytic insight of philology, analytic insight of knowledge.
4	Knowledge of cause is analytic insight of origin; knowledge of the effect of cause is analytic insight of consequence; knowledge of the actual philological definition of
Dhammavāra	these is analytic insight of philology; knowledge of (these) knowledges is analytic insight of knowledge.
	This is cause section.
Catasso paṭisambhidā—atthapaṭisambhidā, dhammapaṭisambhidā, niruttipaṭisambhidā, paṭibhānapaṭisambhidā.
Ye dhammā jātā bhūtā sañjātā nibbattā abhinibbattā pātubhūtā, imesu dhammesu ñāṇaṃ atthapaṭisambhidā; yamhā dhammā te dhammā jātā bhūtā sañjātā nibbattā abhinibbattā pātubhūtā, tesu dhammesu ñāṇaṃ dhammapaṭisambhidā, tatra dhammaniruttābhilāpe ñāṇaṃ niruttipaṭisambhidā, ñāṇesu ñāṇaṃ paṭibhānapaṭisambhidā.	15
Ayaṃ dhammavāro.	1.4.
	Dhammas Section
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Paṭiccasamuppādavāra	The four analytic insights are: The analytic insight of consequence, analytic insight of origin, analytic insight of philology, analytic insight of knowledge.
	dhammas which are born, become, begotten, existent, fully existent, apparent; knowledge of these dhammas is analytic insight of consequence; dhammas from which these dhammas are born, become, begotten, existent, fully existent, apparent; knowledge of those dhammas is analytic insight of origin; knowledge of the actual philological definition of these is analytic insight of philology; knowledge of (these) knowledges is analytic insight of knowledge.
Catasso paṭisambhidā—atthapaṭisambhidā, dhammapaṭisambhidā, niruttipaṭisambhidā, paṭibhānapaṭisambhidā.
Jarāmaraṇe ñāṇaṃ atthapaṭisambhidā, jarāmaraṇasamudaye ñāṇaṃ dhammapaṭisambhidā, jarāmaraṇanirodhe ñāṇaṃ atthapaṭisambhidā, jarāmaraṇanirodhagāminiyā paṭipadāya ñāṇaṃ dhammapaṭisambhidā, tatra dhammaniruttābhilāpe ñāṇaṃ niruttipaṭisambhidā, ñāṇesu ñāṇaṃ paṭibhānapaṭisambhidā.	This is dhammas section.

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Catasso paṭisambhidā—atthapaṭisambhidā, dhammapaṭisambhidā, niruttipaṭisambhidā, paṭibhānapaṭisambhidā.	1.5.
Jātiyā ñāṇaṃ … pe … bhave ñāṇaṃ … pe … upādāne ñāṇaṃ … pe … taṇhāya ñāṇaṃ … pe … vedanāya ñāṇaṃ … pe … phasse ñāṇaṃ … pe … saḷāyatane ñāṇaṃ … pe … nāmarūpe ñāṇaṃ … pe … viññāṇe ñāṇaṃ … pe … saṅkhāresu ñāṇaṃ atthapaṭisambhidā, saṅkhārasamudaye ñāṇaṃ dhammapaṭisambhidā, saṅkhāranirodhe ñāṇaṃ atthapaṭisambhidā, saṅkhāranirodhagāminiyā paṭipadāya ñāṇaṃ dhammapaṭisambhidā, tatra dhammaniruttābhilāpe ñāṇaṃ niruttipaṭisambhidā, ñāṇesu ñāṇaṃ paṭibhānapaṭisambhidā.	Dependent Origination Section
Ayaṃ paṭiccasamuppādavāro.
	The four analytic insights are: The analytic insight of consequence, analytic insight of origin, analytic insight of philology, analytic insight of knowledge.
6	Knowledge of old age and death is analytic insight of consequence; knowledge of the cause of old age and death is analytic insight of origin; knowledge of the cessation of old age and death is analytic insight of consequence; knowledge of the way leading to the cessation of old age and death is analytic insight of origin; knowledge of the actual philological definition of these is analytic insight of philology; knowledge of (these) knowledges is analytic insight of knowledge.
Pariyattivāra

Catasso paṭisambhidā—atthapaṭisambhidā, dhammapaṭisambhidā, niruttipaṭisambhidā, paṭibhānapaṭisambhidā.	The four analytic insights are: The analytic insight of consequence, analytic insight of origin, analytic insight of philology, analytic insight of knowledge.
	Knowledge of birth.
	Complete as for activities.
Tattha katamā dhammapaṭisambhidā?	Knowledge of existence.
Idha bhikkhu dhammaṃ jānāti—suttaṃ geyyaṃ veyyākaraṇaṃ gāthaṃ udānaṃ itivuttakaṃ jātakaṃ abbhutadhammaṃ vedallaṃ.	Complete as for activities.
Ayaṃ vuccati “dhammapaṭisambhidā”.	Knowledge of grasping.
So tassa tasseva bhāsitassa atthaṃ jānāti—“ayaṃ imassa bhāsitassa attho, ayaṃ imassa bhāsitassa attho”ti.	Complete as for activities.
Ayaṃ vuccati “atthapaṭisambhidā”, tatra dhammaniruttābhilāpe ñāṇaṃ niruttipaṭisambhidā, ñāṇesu ñāṇaṃ paṭibhānapaṭisambhidā.	Knowledge of craving.
Ayaṃ pariyattivāro.	Complete as for activities.
	Knowledge of feeling.
	Complete as for activities.
Suttantabhājanīyaṃ.	Knowledge of contact.
	Complete as for activities.
Abhidhammabhājanīya	Knowledge of the six sense-bases.
1	Complete as for activities.
Kusalavāra	Knowledge of name & form.
1	Complete as for activities.
1. Kāmāvacara	Knowledge of consciousness.
	Complete as for activities.
Catasso paṭisambhidā—atthapaṭisambhidā, dhammapaṭisambhidā, niruttipaṭisambhidā, paṭibhānapaṭisambhidā.	Knowledge of activities is analytic insight of consequence; knowledge of the cause of activities is analytic insight of origin; knowledge of the cessation of activities is analytic insight of consequence; knowledge of the way leading to the cessation of activities is analytic insight of origin; knowledge of
	the actual philological definition of these is analytic insight of philology; knowledge of (these) knowledges is analytic insight of knowledge.
	This is dependent origination section.
Katame dhammā kusalā?
Yasmiṃ samaye kāmāvacaraṃ kusalaṃ cittaṃ uppannaṃ hoti somanassasahagataṃ ñāṇasampayuttaṃ rūpārammaṇaṃ vā … pe … dhammārammaṇaṃ vā yaṃ yaṃ vā panārabbha, tasmiṃ samaye phasso hoti … pe … avikkhepo hoti.	15
Ime dhammā kusalā.	1.6.
Imesu dhammesu ñāṇaṃ dhammapaṭisambhidā.	Doctrine Section
Tesaṃ vipāke ñāṇaṃ atthapaṭisambhidā, yāya niruttiyā tesaṃ dhammānaṃ paññatti hoti, tatra dhammaniruttābhilāpe ñāṇaṃ niruttipaṭisambhidā.
Yena ñāṇena tāni ñāṇāni jānāti—“imāni ñāṇāni idamatthajotakānī”ti, ñāṇesu ñāṇaṃ paṭibhānapaṭisambhidā.	The four analytic insights are: The analytic insight of consequence, analytic insight of origin, analytic insight of philology, analytic insight of knowledge.


Catasso paṭisambhidā—atthapaṭisambhidā, dhammapaṭisambhidā, niruttipaṭisambhidā, paṭibhānapaṭisambhidā.	Therein what is analytic insight of origin?
	Herein a monk knows the Teaching; discourses in prose; discourses in prose and verse; expositions; verses; verses of joyous utterance; (quotations beginning) “thus it was said …”; birth stories; statements dealing with unique occurrences; miscellanies.
	This is called analytic insight of origin.
Katame dhammā kusalā?	He knows the meaning of this and that that is said thus, “this is the meaning of this that is said; this is the meaning of that that is said”.
Yasmiṃ samaye kāmāvacaraṃ kusalaṃ cittaṃ uppannaṃ hoti somanassasahagataṃ ñāṇasampayuttaṃ sasaṅkhārena … pe … somanassasahagataṃ ñāṇavippayuttaṃ … pe … somanassasahagataṃ ñāṇavippayuttaṃ sasaṅkhārena … pe … upekkhāsahagataṃ ñāṇasampayuttaṃ … pe … upekkhāsahagataṃ ñāṇasampayuttaṃ sasaṅkhārena … pe … upekkhāsahagataṃ ñāṇavippayuttaṃ … pe … upekkhāsahagataṃ ñāṇavippayuttaṃ sasaṅkhārena rūpārammaṇaṃ vā … pe … dhammārammaṇaṃ vā yaṃ yaṃ vā panārabbha, tasmiṃ samaye phasso hoti … pe … avikkhepo hoti.	This is called analytic insight of consequence.
Ime dhammā kusalā.	Knowledge of the actual philological definition of these is analytic insight of philology; knowledge of (these) knowledges is analytic insight of knowledge.
Imesu dhammesu ñāṇaṃ dhammapaṭisambhidā.	This is doctrine section.
Tesaṃ vipāke ñāṇaṃ atthapaṭisambhidā.
Yāya niruttiyā tesaṃ dhammānaṃ paññatti hoti tatra dhammaniruttābhilāpe ñāṇaṃ niruttipaṭisambhidā.
Yena ñāṇena tāni ñāṇāni jānāti—“imāni ñāṇāni idamatthajotakānī”ti, ñāṇesu ñāṇaṃ paṭibhānapaṭisambhidā.	(Here Ends) Analysis According To The Discourses
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1	2. Analysis According To Abhidhamma
2. Rūpāvacara	15
	2.1.
Catasso paṭisambhidā—atthapaṭisambhidā, dhammapaṭisambhidā, niruttipaṭisambhidā, paṭibhānapaṭisambhidā.	Skilful Section

	The four analytic insights are: The analytic insight of consequence, analytic insight of origin, analytic insight of philology, analytic insight of knowledge.
Katame dhammā kusalā?
Yasmiṃ samaye rūpūpapattiyā maggaṃ bhāveti vivicceva kāmehi … pe … paṭhamaṃ jhānaṃ upasampajja viharati pathavīkasiṇaṃ, tasmiṃ samaye phasso hoti … pe … avikkhepo hoti.
Ime dhammā kusalā.	What dhammas are skilful?
Imesu dhammesu ñāṇaṃ dhammapaṭisambhidā.	At the time when skilful consciousness characteristic of the plane of desire arises, accompanied by mental pleasure, associated with knowledge, having visible object, Intermediate sense objects.
Tesaṃ vipāke ñāṇaṃ atthapaṭisambhidā.	ideational object or is concerned with whatever (object);
Yāya niruttiyā tesaṃ dhammānaṃ paññatti hoti tatra dhammaniruttābhilāpe ñāṇaṃ niruttipaṭisambhidā.	at that time there is contact, See Dhammasaṅgaṇī section 1.
Yena ñāṇena tāni ñāṇāni jānāti—“imāni ñāṇāni idamatthajotakānī”ti, ñāṇesu ñāṇaṃ paṭibhānapaṭisambhidā.	there is non-wavering.
	These dhammas are skilful.
1	Knowledge of these dhammas is analytic insight of origin; knowledge of the resultants of those (dhammas) is analytic insight of consequence; that philology by which those dhammas are designated;
3. Arūpāvacara	knowledge of the actual philological definition of that (designation) is analytic insight of philology; that knowledge by which he knows those knowledges thus, “these knowledges clarify this meaning”, knowledge of (these) knowledges is analytic insight of knowledge.

Catasso paṭisambhidā—atthapaṭisambhidā, dhammapaṭisambhidā, niruttipaṭisambhidā, paṭibhānapaṭisambhidā.
	The four analytic insights are; The analytic insight of consequence, analytic insight of origin, analytic insight of philology, analytic insight of knowledge.

Katame dhammā kusalā?
Yasmiṃ samaye arūpūpapattiyā maggaṃ bhāveti sabbaso ākiñcaññāyatanaṃ samatikkamma nevasaññānāsaññāyatanasaññāsahagataṃ sukhassa ca pahānā … pe … catutthaṃ jhānaṃ upasampajja viharati, tasmiṃ samaye phasso hoti … pe … avikkhepo hoti.	What dhammas are skilful?
Ime dhammā kusalā.	At the time when skilful consciousness characteristic of the plane of desire arises, accompanied by mental pleasure, associated with knowledge, with instigation.
Imesu dhammesu ñāṇaṃ dhammapaṭisambhidā.	Read with the same introductory and completing sections of this section.
Tesaṃ vipāke ñāṇaṃ atthapaṭisambhidā.	Accompanied by mental pleasure, not associated with knowledge.
Yāya niruttiyā tesaṃ dhammānaṃ paññatti hoti tatra dhammaniruttābhilāpe ñāṇaṃ niruttipaṭisambhidā.	Read with the same introductory and completing sections of this section.
Yena ñāṇena tāni ñāṇāni jānāti—“imāni ñāṇāni idamatthajotakānī”ti, ñāṇesu ñāṇaṃ paṭibhānapaṭisambhidā.	Accompanied by mental pleasure, not associated with knowledge, with instigation.
	Read with the same introductory and completing sections of this section.
1	Accompanied by indifference, associated with knowledge.
4. Lokuttara	Read with the same introductory and completing sections of this section.
	Accompanied by indifference, associated with knowledge, with instigation.
Catasso paṭisambhidā—atthapaṭisambhidā, dhammapaṭisambhidā, niruttipaṭisambhidā, paṭibhānapaṭisambhidā.	Read with the same introductory and completing sections of this section.
	Accompanied by indifference, not associated with knowledge.
	Read with the same introductory and completing sections of this section.
Katame dhammā kusalā?	Accompanied by indifference, not associated with knowledge, with instigation, having visible object, Intermediate sense objects.
Yasmiṃ samaye lokuttaraṃ jhānaṃ bhāveti niyyānikaṃ apacayagāmiṃ diṭṭhigatānaṃ pahānāya paṭhamāya bhūmiyā pattiyā vivicceva kāmehi … pe … paṭhamaṃ jhānaṃ upasampajja viharati dukkhapaṭipadaṃ dandhābhiññaṃ, tasmiṃ samaye phasso hoti … pe … avikkhepo hoti.	ideational object or is concerned with whatever (object); at that time there is contact, See Dhammasaṅgaṇī section 1.
Ime dhammā kusalā.	there is non-wavering.
Imesu dhammesu ñāṇaṃ dhammapaṭisambhidā.	These dhammas are skilful.
Tesaṃ vipāke ñāṇaṃ atthapaṭisambhidā.	Knowledge of these dhammas is analytic insight of origin; knowledge of the resultants of those (dhammas) is analytic insight of consequence; that philology by which those dhammas are designated; knowledge of the actual philological definition of that (designation) is analytic insight of philology; that knowledge by which he knows those knowledges thus, “these knowledges clarify this meaning”, knowledge of (these) knowledges is analytic insight of knowledge.
Yāya niruttiyā tesaṃ dhammānaṃ paññatti hoti tatra dhammaniruttābhilāpe ñāṇaṃ niruttipaṭisambhidā.
Yena ñāṇena tāni ñāṇāni jānāti—“imāni ñāṇāni idamatthajotakānī”ti, ñāṇesu ñāṇaṃ paṭibhānapaṭisambhidā.
	The four analytic insights are; The analytic insight of consequence, analytic insight of origin, analytic insight of philology, analytic insight of knowledge.
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Akusalavāra
	What dhammas are skilful?
Catasso paṭisambhidā—atthapaṭisambhidā, dhammapaṭisambhidā, niruttipaṭisambhidā, paṭibhānapaṭisambhidā.	At the time when he develops the path for rebirth in the plane of form, he, aloof from sense pleasures, See section 205.
	attains and dwells in earth-totality first jhāna; at that time there is
	contact, See Dhammasaṅgaṇī section 1.
Katame dhammā akusalā?	there is non-wavering.
Yasmiṃ samaye akusalaṃ cittaṃ uppannaṃ hoti somanassasahagataṃ diṭṭhigatasampayuttaṃ rūpārammaṇaṃ vā … pe … dhammārammaṇaṃ vā yaṃ yaṃ vā panārabbha, tasmiṃ samaye phasso hoti … pe … avikkhepo hoti.	These dhammas are skilful.
Ime dhammā akusalā.	Knowledge of these dhammas is analytic insight of origin; knowledge of the resultants of those (dhammas) is analytic insight of consequence; that philology by which those dhammas are designated; knowledge of the actual philological definition of that (designation) is analytic insight of philology; that knowledge by which he knows those knowledges thus, “these knowledges clarify this meaning”, knowledge of (these) knowledges is analytic insight of knowledge.
Imesu dhammesu ñāṇaṃ dhammapaṭisambhidā.
Tesaṃ vipāke ñāṇaṃ atthapaṭisambhidā.
Yāya niruttiyā tesaṃ dhammānaṃ paññatti hoti tatra dhammaniruttābhilāpe ñāṇaṃ niruttipaṭisambhidā.	The four analytic insights are: The analytic insight of consequence, analytic insight of origin, analytic insight of philology, analytic insight of knowledge.
Yena ñāṇena tāni ñāṇāni jānāti—“imāni ñāṇāni idamatthajotakānī”ti, ñāṇesu ñāṇaṃ paṭibhānapaṭisambhidā.

	What dhammas are skilful?
Catasso paṭisambhidā—atthapaṭisambhidā, dhammapaṭisambhidā, niruttipaṭisambhidā, paṭibhānapaṭisambhidā.	At the time when he develops the path for rebirth in the formless plane, he, having wholly passed the state of nothingness, by the abandoning of pleasure, See section 205.
	attains and dwells in the fourth jhāna accompanied by perception of the state that is neither perception nor non-perception; at that time there is contact, See Dhammasaṅgaṇī section 1.
	there is non-wavering.
Katame dhammā akusalā?	These dhammas are skilful.
Yasmiṃ samaye akusalaṃ cittaṃ uppannaṃ hoti somanassasahagataṃ diṭṭhigatasampayuttaṃ sasaṅkhārena … pe … somanassasahagataṃ diṭṭhigatavippayuttaṃ … pe … somanassasahagataṃ diṭṭhigatavippayuttaṃ sasaṅkhārena … pe … upekkhāsahagataṃ diṭṭhigatasampayuttaṃ … pe … upekkhāsahagataṃ diṭṭhigatasampayuttaṃ sasaṅkhārena … pe … upekkhāsahagataṃ diṭṭhigatavippayuttaṃ … pe … upekkhāsahagataṃ diṭṭhigatavippayuttaṃ sasaṅkhārena … pe … domanassasahagataṃ paṭighasampayuttaṃ … pe … domanassasahagataṃ paṭighasampayuttaṃ sasaṅkhārena … pe … upekkhāsahagataṃ vicikicchāsampayuttaṃ … pe … upekkhāsahagataṃ uddhaccasampayuttaṃ rūpārammaṇaṃ vā … pe … dhammārammaṇaṃ vā yaṃ yaṃ vā panārabbha, tasmiṃ samaye phasso hoti … pe … avikkhepo hoti.	Knowledge of these dhammas is analytic insight of origin; knowledge of the resultants of those (dhammas) is analytic insight of consequence; that philology by which those dhammas are designated; knowledge of the actual philological definition of that (designation) is analytic insight of philology; that knowledge by which he knows those knowledges thus, “these knowledges clarify this meaning”, knowledge of (these) knowledges is analytic insight of knowledge.
Ime dhammā akusalā.
Imesu dhammesu ñāṇaṃ dhammapaṭisambhidā.
Tesaṃ vipāke ñāṇaṃ atthapaṭisambhidā.	The four analytic insights are: The analytic insight of consequence, analytic insight of origin, analytic insight of philology, analytic insight of knowledge.
Yāya niruttiyā tesaṃ dhammānaṃ paññatti hoti tatra dhammaniruttābhilāpe ñāṇaṃ niruttipaṭisambhidā.
Yena ñāṇena tāni ñāṇāni jānāti—“imāni ñāṇāni idamatthajotakānī”ti, ñāṇesu ñāṇaṃ paṭibhānapaṭisambhidā.
	What dhammas are skilful?
3	At the time when he develops supra-mundane 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.
Vipākavāra	attains and dwells in the first jhāna that is hard practice and knowledge slowly acquired; at that time there is contact, See Dhs, section 277.
3	there is non-wavering.
1. Kusalavipāka	These dhammas are skilful.
3	Knowledge of these dhammas is analytic insight of origin; knowledge of the resultants of those (dhammas) is analytic
1.1.	insight of consequence; that philology by which those dhammas are designated; knowledge of the actual philological definition of that (designation) is analytic insight of philology; that knowledge by which he knows those knowledges thus, “these knowledges clarify this meaning”, knowledge of (these) knowledges is analytic insight of knowledge.
Ahetukakusala
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Tisso paṭisambhidā—atthapaṭisambhidā, niruttipaṭisambhidā, paṭibhānapaṭisambhidā.	2.2.
	Unskilful Section

Katame dhammā abyākatā?	The four analytic insights are; The analytic insight of consequence, analytic insight of origin, analytic insight of philology, analytic insight of knowledge.
Yasmiṃ samaye kāmāvacarassa kusalassa kammassa katattā upacitattā vipākaṃ cakkhuviññāṇaṃ uppannaṃ hoti upekkhāsahagataṃ rūpārammaṇaṃ, tasmiṃ samaye phasso hoti, vedanā hoti, saññā hoti, cetanā hoti, cittaṃ hoti, upekkhā hoti, cittassekaggatā hoti, manindriyaṃ hoti, upekkhindriyaṃ hoti, jīvitindriyaṃ hoti, ye vā pana tasmiṃ samaye aññepi atthi paṭiccasamuppannā arūpino dhammā.
Ime dhammā abyākatā.
Imesu dhammesu ñāṇaṃ atthapaṭisambhidā.	What dhammas are unskilful?
Yāya niruttiyā tesaṃ dhammānaṃ paññatti hoti tatra dhammaniruttābhilāpe ñāṇaṃ niruttipaṭisambhidā.	At the time when unskilful consciousness arises, accompanied by mental pleasure, associated with wrong view, having visible object, Intermediate sense objects.
Yena ñāṇena tāni ñāṇāni jānāti—“imāni ñāṇāni idamatthajotakānī”ti, ñāṇesu ñāṇaṃ paṭibhānapaṭisambhidā.	ideational object or is concerned with whatever (object); at that time there is contact, See Dhammasaṅgaṇī section 365.
	there is non-wavering.
	These dhammas are unskilful.
Tisso paṭisambhidā—atthapaṭisambhidā, niruttipaṭisambhidā, paṭibhānapaṭisambhidā.	Knowledge of these dhammas is analytic insight of origin; knowledge of the resultants of those (dhammas) is analytic insight of consequence; that philology by which those dhammas are designated; knowledge of the actual philological definition of that (designation) is analytic insight of philology; that knowledge by which he knows those knowledges thus, “these knowledges clarify this meaning”, knowledge of (these) knowledges is analytic insight of knowledge.


Katame dhammā abyākatā?	The four analytic insights are: The analytic insight of consequence, analytic insight of origin, analytic insight of philology, analytic insight of knowledge.
Yasmiṃ samaye kāmāvacarassa kusalassa kammassa katattā upacitattā vipākaṃ sotaviññāṇaṃ uppannaṃ hoti upekkhāsahagataṃ saddārammaṇaṃ … pe … ghānaviññāṇaṃ uppannaṃ hoti upekkhāsahagataṃ gandhārammaṇaṃ … pe … jivhāviññāṇaṃ uppannaṃ hoti upekkhāsahagataṃ rasārammaṇaṃ … pe … kāyaviññāṇaṃ uppannaṃ hoti sukhasahagataṃ phoṭṭhabbārammaṇaṃ, tasmiṃ samaye phasso hoti, vedanā hoti, saññā hoti, cetanā hoti, cittaṃ hoti, sukhaṃ hoti, cittassekaggatā hoti, manindriyaṃ hoti, sukhindriyaṃ hoti, jīvitindriyaṃ hoti, ye vā pana tasmiṃ samaye aññepi atthi paṭiccasamuppannā arūpino dhammā.
Ime dhammā abyākatā.
Imesu dhammesu ñāṇaṃ atthapaṭisambhidā.	What dhammas are unskilful?
Yāya niruttiyā tesaṃ dhammānaṃ paññatti hoti tatra dhammaniruttābhilāpe ñāṇaṃ niruttipaṭisambhidā.	At the time when unskilful consciousness arises, accompanied by mental pleasure, associated with wrong view, with instigation.
Yena ñāṇena tāni ñāṇāni jānāti—“imāni ñāṇāni idamatthajotakānī”ti, ñāṇesu ñāṇaṃ paṭibhānapaṭisambhidā.	Read with the same introductory and completing sections of this section.
	Accompanied by mental pleasure, not associated with wrong view.
	Read with the same introductory and completing sections of this section.
Tisso paṭisambhidā—atthapaṭisambhidā, niruttipaṭisambhidā, paṭibhānapaṭisambhidā.	Accompanied by mental pleasure, not associated with wrong view, with instigation.
	Read with the same introductory and completing sections of this section.
	Accompanied by indifference, associated with wrong view.
Katame dhammā abyākatā?	Read with the same introductory and completing sections of this section.
Yasmiṃ samaye kāmāvacarassa kusalassa kammassa katattā upacitattā vipākā manodhātu uppannā hoti upekkhāsahagatā rūpārammaṇā vā … pe … phoṭṭhabbārammaṇā vā yaṃ yaṃ vā panārabbha, tasmiṃ samaye phasso hoti, vedanā hoti, saññā hoti, cetanā hoti, cittaṃ hoti, vitakko hoti, vicāro hoti, upekkhā hoti, cittassekaggatā hoti, manindriyaṃ hoti, upekkhindriyaṃ hoti, jīvitindriyaṃ hoti, ye vā pana tasmiṃ samaye aññepi atthi paṭiccasamuppannā arūpino dhammā.	Accompanied by indifference, associated with wrong view, with instigation.
Ime dhammā abyākatā.	Read with the same introductory and completing sections of this section.
Imesu dhammesu ñāṇaṃ atthapaṭisambhidā.	Accompanied by indifference, not associated with wrong view.
Yāya niruttiyā tesaṃ dhammānaṃ paññatti hoti tatra dhammaniruttābhilāpe ñāṇaṃ niruttipaṭisambhidā.	Read with the same introductory and completing sections of this section.
Yena ñāṇena tāni ñāṇāni jānāti—“imāni ñāṇāni idamatthajotakānī”ti, ñāṇesu ñāṇaṃ paṭibhānapaṭisambhidā.	Accompanied by indifference, not associated with wrong view, with instigation.
	Read with the same introductory and completing sections of this section.
	Accompanied by mental pain, associated with
Tisso paṭisambhidā—atthapaṭisambhidā, niruttipaṭisambhidā, paṭibhānapaṭisambhidā.	repulsion.
	Read with the same introductory and completing sections of this section.
	Accompanied by mental pain, associated with repulsion, with instigation.
Katame dhammā abyākatā?	Read with the same introductory and completing sections of this section.
Yasmiṃ samaye kāmāvacarassa kusalassa kammassa katattā upacitattā vipākā manoviññāṇadhātu uppannā hoti somanassasahagatā rūpārammaṇā vā … pe … dhammārammaṇā vā yaṃ yaṃ vā panārabbha, tasmiṃ samaye phasso hoti, vedanā hoti, saññā hoti, cetanā hoti, cittaṃ hoti, vitakko hoti, vicāro hoti, pīti hoti, sukhaṃ hoti, cittassekaggatā hoti, manindriyaṃ hoti, somanassindriyaṃ hoti, jīvitindriyaṃ hoti, ye vā pana tasmiṃ samaye aññepi atthi paṭiccasamuppannā arūpino dhammā.	Accompanied by indifference, associated with doubt.
Ime dhammā abyākatā.	Read with the same introductory and completing sections of this section.
Imesu dhammesu ñāṇaṃ atthapaṭisambhidā.	Accompanied by indifference, associated with distraction, having visible object, Intermediate sense objects.
Yāya niruttiyā tesaṃ dhammānaṃ paññatti hoti tatra dhammaniruttābhilāpe ñāṇaṃ niruttipaṭisambhidā.	ideational object or is concerned with whatever (object); at that time there is contact, See Dhammasaṅgaṇī section 365.
Yena ñāṇena tāni ñāṇāni jānāti—“imāni ñāṇāni idamatthajotakānī”ti, ñāṇesu ñāṇaṃ paṭibhānapaṭisambhidā.	there is non-wavering.
	These dhammas are unskilful.
	Knowledge of these dhammas is analytic insight of origin; knowledge of the resultants of those (dhammas) is analytic insight of consequence; that philology by which those dhammas are designated; knowledge of the actual philological definition of that (designation) is analytic insight of philology; that knowledge by which he knows those knowledges thus, “these knowledges clarify this meaning”, knowledge of (these) knowledges is analytic insight of knowledge.
Tisso paṭisambhidā—atthapaṭisambhidā, niruttipaṭisambhidā, paṭibhānapaṭisambhidā.
	15
	2.3.
Katame dhammā abyākatā?	Resultant Section
Yasmiṃ samaye kāmāvacarassa kusalassa kammassa katattā upacitattā vipākā manoviññāṇadhātu uppannā hoti upekkhāsahagatā rūpārammaṇā vā … pe … dhammārammaṇā vā yaṃ yaṃ vā panārabbha, tasmiṃ samaye phasso hoti, vedanā hoti, saññā hoti, cetanā hoti, cittaṃ hoti, vitakko hoti, vicāro hoti, upekkhā hoti, cittassekaggatā hoti, manindriyaṃ hoti, upekkhindriyaṃ hoti, jīvitindriyaṃ hoti, ye vā pana tasmiṃ samaye aññepi atthi paṭiccasamuppannā arūpino dhammā.
Ime dhammā abyākatā.	Three analytic insights are: The analytic insight of consequence, analytic insight of philology, analytic insight of knowledge.
Imesu dhammesu ñāṇaṃ atthapaṭisambhidā.
Yāya niruttiyā tesaṃ dhammānaṃ paññatti hoti tatra dhammaniruttābhilāpe ñāṇaṃ niruttipaṭisambhidā.
Yena ñāṇena tāni ñāṇāni jānāti—“imāni ñāṇāni idamatthajotakānī”ti, ñāṇesu ñāṇaṃ paṭibhānapaṭisambhidā.	What dhammas are neither-skilful-nor-unskilful?
	At the time when having done, having accumulated skilful action characteristic of the plane of desire, resultant eye consciousness arises, accompanied by indifference, having visible object; at that time there is contact; there is feeling; there is perception; there is volition; there is consciousness; there is indifference; there is one-pointedness of consciousness; there is faculty of mind; there is faculty of indifference; there is faculty of vital principle; or whatever other dependently arisen non-material dhammas there are at that time.
3	These dhammas are neither-skilful-nor-unskilful.
1.2.	Knowledge of these dhammas is analytic insight of consequence; that philology by which those dhammas are designated; knowledge of the actual philological definition of that (designation) is analytic insight of philology; that knowledge by which he knows those knowledges thus, “these knowledges clarify this meaning”, knowledge of (these) knowledges is analytic insight of knowledge.
Kāmāvacara

Tisso paṭisambhidā—atthapaṭisambhidā, niruttipaṭisambhidā, paṭibhānapaṭisambhidā.	Three analytic insights are: The analytic insight of consequence, analytic insight of philology, analytic insight of knowledge,
	What dhammas are neither-skilful-nor-unskilful?
	At the time when having done, having accumulated skilful action characteristic of the plane of desire, resultant ear consciousness arises,
Katame dhammā abyākatā?	accompanied by indifference, having audible object.
Yasmiṃ samaye kāmāvacarassa kusalassa kammassa katattā upacitattā vipākā manoviññāṇadhātu uppannā hoti somanassasahagatā ñāṇasampayuttā … pe … somanassasahagatā ñāṇasampayuttā sasaṅkhārena … pe … somanassasahagatā ñāṇavippayuttā … pe … somanassasahagatā ñāṇavippayuttā sasaṅkhārena … pe … upekkhāsahagatā ñāṇasampayuttā … pe … upekkhāsahagatā ñāṇasampayuttā sasaṅkhārena … pe … upekkhāsahagatā ñāṇavippayuttā … pe … upekkhāsahagatā ñāṇavippayuttā sasaṅkhārena rūpārammaṇā vā … pe … dhammārammaṇā vā yaṃ yaṃ vā panārabbha, tasmiṃ samaye phasso hoti … pe … avikkhepo hoti.	Each should read with the same introductory and completing sections of this section with appropriate modifications.
Ime dhammā abyākatā.	Nose consciousness arises, accompanied by indifference, having odorous object.
Imesu dhammesu ñāṇaṃ atthapaṭisambhidā.	Each should read with the same introductory and completing sections of this section with appropriate modifications.
Yāya niruttiyā tesaṃ dhammānaṃ paññatti hoti tatra dhammaniruttābhilāpe ñāṇaṃ niruttipaṭisambhidā.	Tongue consciousness arises, accompanied by indifference, having sapid object.
Yena ñāṇena tāni ñāṇāni jānāti—“imāni ñāṇāni idamatthajotakānī”ti, ñāṇesu ñāṇaṃ paṭibhānapaṭisambhidā.	Each should read with the same introductory and completing sections of this section with appropriate modifications.
	Body consciousness arises, accompanied by pleasure, having tangible object; at that time there is contact; there is feeling; there is perception; there is volition; there is conscious-ness; there is pleasure; there is one-pointedness of consciousness; there is faculty of mind; there is faculty of pleasure; there is faculty of vital principle; or whatever other dependently arisen non-material dhammas there are at that time.
	These dhammas are neither-skilful-nor-unskilful.
Tisso paṭisambhidā—atthapaṭisambhidā, niruttipaṭisambhidā, paṭibhānapaṭisambhidā.	Knowledge of these dhammas is analytic insight of consequence; that philology by which those dhammas are designated; knowledge of the actual philological definition of that (designation) is analytic insight of philology; that knowledge by which he knows those knowledges thus, “these knowledges clarify this meaning”, knowledge of (these) knowledges is analytic insight of knowledge.


Katame dhammā abyākatā?	Three analytic insights are: Analytic insight of consequence, analytic insight of philology.
Yasmiṃ samaye rūpūpapattiyā maggaṃ bhāveti vivicceva kāmehi … pe … paṭhamaṃ jhānaṃ upasampajja viharati pathavīkasiṇaṃ, tasmiṃ samaye phasso hoti … pe … avikkhepo hoti.	Analytic insight of knowledge.
Ime dhammā kusalā.	What dhammas are neither-skilful-nor-unskilful?
Tasseva rūpāvacarassa kusalassa kammassa katattā upacitattā vipākaṃ vivicceva kāmehi … pe … paṭhamaṃ jhānaṃ upasampajja viharati pathavīkasiṇaṃ, tasmiṃ samaye phasso hoti … pe … avikkhepo hoti.	At the time when having done, having accumulated skilful action characteristic of the plane of desire, resultant mind element arises, accompanied by indifference, having visible object, Intermediate sense objects.
Ime dhammā abyākatā.	tangible object or is concerned with whatever (object); at that time there is contact; there is feeling; there is perception; there is volition; there is consciousness; there is initial application; there is sustained application; there is indifference; there is one-pointedness of consciousness; there is faculty of mind; there is faculty of indifference; there is faculty of vital principle; or whatever other dependently arisen non-material dhammas there are at that time.
Imesu dhammesu ñāṇaṃ atthapaṭisambhidā.	These dhammas are neither-skilful-nor-unskilful.
Yāya niruttiyā tesaṃ dhammānaṃ paññatti hoti tatra dhammaniruttābhilāpe ñāṇaṃ niruttipaṭisambhidā.	Knowledge of these dhammas is analytic insight of consequence; that philology by which those dhammas are designated; knowledge of the actual philological definition of that (designation) is analytic insight of philology; that knowledge by which he knows those
Yena ñāṇena tāni ñāṇāni jānāti—“imāni ñāṇāni idamatthajotakānī”ti, ñāṇesu ñāṇaṃ paṭibhānapaṭisambhidā.	knowledges thus, “these knowledges clarify this meaning”, knowledge of (these) knowledges is analytic insight of knowledge.

3
1.3.	Three analytic insights are: The analytic insight of consequence, analytic insight of philology, analytic insight of knowledge.
Arūpāvacara

Tisso paṭisambhidā—atthapaṭisambhidā, niruttipaṭisambhidā, paṭibhānapaṭisambhidā.	What dhammas are neither-skilful-nor-unskilful?
	At the time when having done, having accumulated skilful action characteristic of the plane of desire, resultant mind-consciousness-element arises, accompanied by mental pleasure, having visible object, Intermediate sense objects.
	ideational object or is concerned with whatever (object); at that time there is contact; there is feeling; there is perception; there is volition; there is consciousness; there is initial application; there is sustained application; there is rapture; there is pleasure; there is one-pointedness of consciousness; there is faculty of mind; there is faculty of mental pleasure; there is faculty of vital principle; or whatever other dependently arisen non-material dhammas there are at that time;
Katame dhammā abyākatā?	these dhammas are neither-skilful-nor-unskilful.
Yasmiṃ samaye arūpūpapattiyā maggaṃ bhāveti sabbaso ākiñcaññāyatanaṃ samatikkamma nevasaññānāsaññāyatanasaññāsahagataṃ sukhassa ca pahānā … pe … catutthaṃ jhānaṃ upasampajja viharati, tasmiṃ samaye phasso hoti … pe … avikkhepo hoti.	Knowledge of these dhammas is analytic insight of consequence; that philology by which those dhammas are designated; knowledge of the actual philological definition of that (designation) is analytic insight of philology; that knowledge by which he knows those knowledges thus, “these knowledges clarify this meaning”, knowledge of (these) knowledges is analytic insight of knowledge.
Ime dhammā kusalā.
Tasseva arūpāvacarassa kusalassa kammassa katattā upacitattā vipākaṃ sabbaso ākiñcaññāyatanaṃ samatikkamma nevasaññānāsaññāyatanasaññāsahagataṃ sukhassa ca pahānā … pe … catutthaṃ jhānaṃ upasampajja viharati, tasmiṃ samaye phasso hoti … pe … avikkhepo hoti.
Ime dhammā abyākatā.	Three analytic insights are: The analytic insight of consequence, analytic insight of philology, analytic insight of knowledge.
Imesu dhammesu ñāṇaṃ atthapaṭisambhidā.
Yāya niruttiyā tesaṃ dhammānaṃ paññatti hoti tatra dhammaniruttābhilāpe ñāṇaṃ niruttipaṭisambhidā.
Yena ñāṇena tāni ñāṇāni jānāti—“imāni ñāṇāni idamatthajotakānī”ti, ñāṇesu ñāṇaṃ paṭibhānapaṭisambhidā.	What dhammas are neither-skilful-nor-unskilful?
	At the time when having done, having accumulated skilful action characteristic of the plane of desire, resultant mind-consciousness-element arises, accompanied by indifference, having visible object, Intermediate sense objects.
3	ideational object or is concerned with whatever (object); at that time there is contact; there is feeling; there is perception; there is volition; there is consciousness; there is initial application; there is sustained application; there is indifference; there is one-pointedness of consciousness; there is faculty of mind; there is faculty of indifference; or whatever other dependently arisen non-material dhammas there are at that time.
1.4.	These dhammas are
Lokuttara	neither-skilful-nor-unskilful.
	Knowledge of these dhammas is analytic insight of consequence; that philology by which those dhammas are designated; knowledge of the actual philological definition of that (designation) is analytic insight of philology; that knowledge by which he knows those knowledges thus, “these knowledges clarify this meaning”, knowledge of (these) knowledges is analytic insight of knowledge.
Tisso paṭisambhidā—atthapaṭisambhidā, niruttipaṭisambhidā, paṭibhānapaṭisambhidā.

	Three analytic insights are: The analytic insight of consequence, analytic insight of philology, analytic insight of knowledge.
Katame dhammā abyākatā?
Yasmiṃ samaye lokuttaraṃ jhānaṃ bhāveti niyyānikaṃ apacayagāmiṃ diṭṭhigatānaṃ pahānāya paṭhamāya bhūmiyā pattiyā vivicceva kāmehi … pe … paṭhamaṃ jhānaṃ upasampajja viharati dukkhapaṭipadaṃ dandhābhiññaṃ, tasmiṃ samaye phasso hoti … pe … avikkhepo hoti.
Ime dhammā kusalā.	What dhammas are neither-skilful-nor-unskilful?
Tasseva lokuttarassa kusalassa kammassa katattā bhāvitattā vipākaṃ vivicceva kāmehi … pe … paṭhamaṃ jhānaṃ upasampajja viharati dukkhapaṭipadaṃ dandhābhiññaṃ suññataṃ, tasmiṃ samaye phasso hoti … pe … avikkhepo hoti.	At the time when having done, having accumulated skilful action characteristic of the plane of desire, resultant mind-consciousness-element arises, accompanied by mental pleasure, associated with knowledge.
Ime dhammā abyākatā.	Read with the same introductory and completing sections of this section.
Imesu dhammesu ñāṇaṃ atthapaṭisambhidā.	Accompanied by mental pleasure, associated with knowledge, with instigation.
Yāya niruttiyā tesaṃ dhammānaṃ paññatti hoti tatra dhammaniruttābhilāpe ñāṇaṃ niruttipaṭisambhidā.	Read with the same introductory and completing sections of this section.
Yena ñāṇena tāni ñāṇāni jānāti—“imāni ñāṇāni idamatthajotakānī”ti, ñāṇesu ñāṇaṃ paṭibhānapaṭisambhidā.	Accompanied by mental pleasure, not associated with knowledge.
	Read with the same introductory and completing sections of this section.
3	Accompanied by mental pleasure, not associated with knowledge, with instigation.
2. Akusalavipāka	Read with the same introductory and completing sections of this section.
	Accompanied by indifference, associated with knowledge.
Tisso paṭisambhidā—atthapaṭisambhidā, niruttipaṭisambhidā, paṭibhānapaṭisambhidā.	Read with the same introductory and completing sections of this section.
	Accompanied by indifference, associated with knowledge, with instigation.
	Read with the same introductory and completing sections of this section.
Katame dhammā abyākatā?	Accompanied by indifference, not associated with knowledge.
Yasmiṃ samaye akusalassa kammassa katattā upacitattā vipākaṃ cakkhuviññāṇaṃ uppannaṃ hoti upekkhāsahagataṃ rūpārammaṇaṃ … pe … sotaviññāṇaṃ uppannaṃ hoti upekkhāsahagataṃ saddārammaṇaṃ … pe … ghānaviññāṇaṃ uppannaṃ hoti upekkhāsahagataṃ gandhārammaṇaṃ … pe … jivhāviññāṇaṃ uppannaṃ hoti upekkhāsahagataṃ rasārammaṇaṃ … pe … kāyaviññāṇaṃ uppannaṃ hoti dukkhasahagataṃ phoṭṭhabbārammaṇaṃ, tasmiṃ samaye phasso hoti, vedanā hoti, saññā hoti, cetanā hoti, cittaṃ hoti, dukkhaṃ hoti, cittassekaggatā hoti, manindriyaṃ hoti, dukkhindriyaṃ hoti, jīvitindriyaṃ hoti, ye vā pana tasmiṃ samaye aññepi atthi paṭiccasamuppannā arūpino dhammā.	Read with the same introductory and completing sections of this section.
Ime dhammā abyākatā.	Accompanied by indifference, not associated with knowledge, with instigation, having visible object, Intermediate sense objects.
Imesu dhammesu ñāṇaṃ atthapaṭisambhidā.	ideational object or is concerned with whatever (object); at that time there is contact, See Dhammasaṅgaṇī section 1.
Yāya niruttiyā tesaṃ dhammānaṃ paññatti hoti tatra dhammaniruttābhilāpe ñāṇaṃ niruttipaṭisambhidā.	there is non-wavering.
Yena ñāṇena tāni ñāṇāni jānāti—“imāni ñāṇāni idamatthajotakānī”ti, ñāṇesu ñāṇaṃ paṭibhānapaṭisambhidā.	These dhammas are neither-skilful-nor-unskilful.
	Knowledge of these dhammas is analytic insight of consequence; that philology by which those dhammas are designated; knowledge of the actual philological definition of that (designation) is analytic insight of philology; that knowledge by which he knows those knowledges thus, “these knowledges clarify this meaning”, knowledge of (these) knowledges is analytic insight of knowledge.

Tisso paṭisambhidā—atthapaṭisambhidā, niruttipaṭisambhidā, paṭibhānapaṭisambhidā.
	Three analytic insights are: The analytic insight of consequence, analytic insight of philology, analytic insight of knowledge.

Katame dhammā abyākatā?
Yasmiṃ samaye akusalassa kammassa katattā upacitattā vipākā manodhātu uppannā hoti upekkhāsahagatā rūpārammaṇā vā … pe … phoṭṭhabbārammaṇā vā … pe … manoviññāṇadhātu uppannā hoti upekkhāsahagatā rūpārammaṇā vā … pe … dhammārammaṇā vā yaṃ yaṃ vā panārabbha, tasmiṃ samaye phasso hoti, vedanā hoti, saññā hoti, cetanā hoti, cittaṃ hoti, vitakko hoti, vicāro hoti, upekkhā hoti, cittassekaggatā hoti, manindriyaṃ hoti, upekkhindriyaṃ hoti, jīvitindriyaṃ hoti, ye vā pana tasmiṃ samaye aññepi atthi paṭiccasamuppannā arūpino dhammā.	What dhammas are neither-skilful-nor-unskilful?
Ime dhammā abyākatā.	At the time when he develops the path for rebirth in the plane of form, he, aloof from
Imesu dhammesu ñāṇaṃ atthapaṭisambhidā.	sense pleasures, See section 205.
Yāya niruttiyā tesaṃ dhammānaṃ paññatti hoti tatra dhammaniruttābhilāpe ñāṇaṃ niruttipaṭisambhidā.	attains and dwells in earth-totality first jhāna; at that time there is contact; See Dhammasaṅgaṇī section 1.
Yena ñāṇena tāni ñāṇāni jānāti—“imāni ñāṇāni idamatthajotakānī”ti, ñāṇesu ñāṇaṃ paṭibhānapaṭisambhidā.	there is non-wavering.
	These dhammas are skilful.
4	Having done, having accumulated that same skilful action characteristic of the plane of form, he, aloof from sense pleasures, See section 205.
Kiriyavāra	attains and dwells in resultant earth-totality first jhāna; at that time there is contact, See Dhammasaṅgaṇī section 1.
	there is non-wavering.
Tisso paṭisambhidā—atthapaṭisambhidā, niruttipaṭisambhidā, paṭibhānapaṭisambhidā.	These dhammas are neither-skilful-nor-unskilful.
	Knowledge of these dhammas is analytic insight of consequence; that philology by which those dhammas are designated; knowledge of the actual philological definition of that (designation) is analytic insight of philology;
	that knowledge by which he knows those knowledges thus, “these knowledges clarify this meaning”, knowledge of (these) knowledges is analytic insight of knowledge.
Katame dhammā abyākatā?
Yasmiṃ samaye manodhātu uppannā hoti kiriyā neva kusalā nākusalā na ca kammavipākā upekkhāsahagatā rūpārammaṇā vā … pe … phoṭṭhabbārammaṇā vā yaṃ yaṃ vā panārabbha, tasmiṃ samaye phasso hoti, vedanā hoti, saññā hoti, cetanā hoti, cittaṃ hoti, vitakko hoti, vicāro hoti, upekkhā hoti, cittassekaggatā hoti, manindriyaṃ hoti, upekkhindriyaṃ hoti, jīvitindriyaṃ hoti, ye vā pana tasmiṃ samaye aññepi atthi paṭiccasamuppannā arūpino dhammā.
Ime dhammā abyākatā.	Three analytic insights are; The analytic insight of consequence, analytic insight of philology, analytic insight of knowledge.
Imesu dhammesu ñāṇaṃ atthapaṭisambhidā.
Yāya niruttiyā tesaṃ dhammānaṃ paññatti hoti tatra dhammaniruttābhilāpe ñāṇaṃ niruttipaṭisambhidā.
Yena ñāṇena tāni ñāṇāni jānāti—“imāni ñāṇāni idamatthajotakānī”ti, ñāṇesu ñāṇaṃ paṭibhānapaṭisambhidā.	What dhammas are neither-skilful-nor-unskilful?
	At the time when he develops the path for rebirth in the formless plane, he having wholly passed the state of nothingness, by the abandoning of pleasure, See section 205.
	attains and dwells in the fourth jhāna accompanied by perception of the state that is neither perception nor non-perception; at that time there is contact, See Dhammasaṅgaṇī section 1.
Tisso paṭisambhidā—atthapaṭisambhidā, niruttipaṭisambhidā, paṭibhānapaṭisambhidā.	there is non-wavering.
	These dhammas are skilful.
	Having done, having accumulated that same skilful action characteristic of the formless plane, he, having wholly passed the state of nothingness, by the abandoning of pleasure, See section 205.
Katame dhammā abyākatā?	attains and dwells in resultant fourth jhāna accompanied by perception of the state that is neither perception nor non-perception; at that time there is contact, See Dhammasaṅgaṇī section 1.
Yasmiṃ samaye manoviññāṇadhātu uppannā hoti kiriyā neva kusalā nākusalā na ca kammavipākā somanassasahagatā rūpārammaṇā vā … pe … dhammārammaṇā vā … pe … manoviññāṇadhātu uppannā hoti kiriyā neva kusalā nākusalā na ca kammavipākā upekkhāsahagatā rūpārammaṇā vā … pe … dhammārammaṇā vā yaṃ yaṃ vā panārabbha, tasmiṃ samaye phasso hoti, vedanā hoti, saññā hoti, cetanā hoti, cittaṃ hoti, vitakko hoti, vicāro hoti, upekkhā hoti, cittassekaggatā hoti, vīriyindriyaṃ hoti, samādhindriyaṃ hoti, manindriyaṃ hoti, upekkhindriyaṃ hoti, jīvitindriyaṃ hoti, ye vā pana tasmiṃ samaye aññepi atthi paṭiccasamuppannā arūpino dhammā.	there is non-wavering.
Ime dhammā abyākatā.	These dhammas are neither-skilful-nor-unskilful.
Imesu dhammesu ñāṇaṃ atthapaṭisambhidā.	Knowledge of these dhammas is analytic insight of consequence; that philology by which those dhammas are designated; knowledge of the actual philological definition of that (designation) is analytic insight of philology; that knowledge by which he knows those knowledges thus, “these knowledges clarify this meaning”, knowledge of (these) knowledges is analytic insight of knowledge.
Yāya niruttiyā tesaṃ dhammānaṃ paññatti hoti tatra dhammaniruttābhilāpe ñāṇaṃ niruttipaṭisambhidā.
Yena ñāṇena tāni ñāṇāni jānāti—“imāni ñāṇāni idamatthajotakānī”ti, ñāṇesu ñāṇaṃ paṭibhānapaṭisambhidā.
	Three analytic insights are: The analytic insight of consequence, analytic insight of philology, analytic insight of knowledge.

Tisso paṭisambhidā—atthapaṭisambhidā, niruttipaṭisambhidā, paṭibhānapaṭisambhidā.
	What dhammas are neither-skilful-nor-unskilful?
	At the time when he
Katame dhammā abyākatā?	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.
Yasmiṃ samaye manoviññāṇadhātu uppannā hoti kiriyā neva kusalā nākusalā na ca kammavipākā somanassasahagatā ñāṇasampayuttā … pe … somanassasahagatā ñāṇasampayuttā sasaṅkhārena … pe … somanassasahagatā ñāṇavippayuttā … pe … somanassasahagatā ñāṇavippayuttā sasaṅkhārena … pe … upekkhāsahagatā ñāṇasampayuttā … pe … upekkhāsahagatā ñāṇasampayuttā sasaṅkhārena … pe … upekkhāsahagatā ñāṇavippayuttā … pe … upekkhāsahagatā ñāṇavippayuttā sasaṅkhārena … pe … rūpāvacaraṃ jhānaṃ bhāveti … pe … arūpāvacaraṃ jhānaṃ bhāveti kiriyaṃ neva kusalaṃ nākusalaṃ na ca kammavipākaṃ diṭṭhadhammasukhavihāraṃ … pe … sabbaso ākiñcaññāyatanaṃ samatikkamma nevasaññānāsaññāyatanasaññāsahagataṃ sukhassa ca pahānā … pe … catutthaṃ jhānaṃ upasampajja viharati, tasmiṃ samaye phasso hoti … pe … avikkhepo hoti.	attains and dwells in the first jhāna that is hard practice and knowledge slowly acquired; at that time there is contact, See Dhammasaṅgaṇī section 277.
Ime dhammā abyākatā.	there is non-wavering.
Imesu dhammesu ñāṇaṃ atthapaṭisambhidā.	These dhammas are skilful.
Yāya niruttiyā tesaṃ dhammānaṃ paññatti hoti tatra dhammaniruttābhilāpe ñāṇaṃ niruttipaṭisambhidā.	Having done, having developed that same skilful supramundane jhāna, he, aloof from sense pleasures, See section 205.
Yena ñāṇena tāni ñāṇāni jānāti—“imāni ñāṇāni idamatthajotakānī”ti, ñāṇesu ñāṇaṃ paṭibhānapaṭisambhidā.	attains and dwells in resultant first jhāna that is hard practice, knowledge slowly acquired and is empty; at that time there is contact, See Dhammasaṅgaṇī section 1.
	there is non-wavering.
	These dhammas are neither-skilful-nor-unskilful.
Catasso paṭisambhidā—atthapaṭisambhidā, dhammapaṭisambhidā, niruttipaṭisambhidā, paṭibhānapaṭisambhidā.	Knowledge of these dhammas is analytic insight of consequence; that philology by which those dhammas are designated; knowledge of the actual philological definition of that (designation) is analytic insight of philology; that knowledge by which he knows those knowledges thus, “these knowledges clarify this meaning”, knowledge of (these) knowledges is analytic insight of knowledge.
Tisso paṭisambhidā kāmāvacarakusalato catūsu ñāṇasampayuttesu cittuppādesu, kiriyato catūsu ñāṇasampayuttesu cittuppādesu uppajjanti.
Atthapaṭisambhidā etesu ceva uppajjati, catūsu maggesu catūsu phalesu ca uppajjati.
	Three analytic insights are: The analytic insight of consequence, analytic insight of philology, analytic insight of knowledge.

Abhidhammabhājanīyaṃ.
	What dhammas are neither-skilful-nor-unskilful?
Pañhāpucchaka	At the time when having done, having accumulated unskilful action, resultant eye consciousness arises, accompanied by indifference, having visible object, Each should read with the same introductory and completing sections of this section with appropriate modifications.
	ear consciousness arises, accompanied by indifference, having audible object, Each should read with the same introductory and completing sections of this section with appropriate modifications.
Catasso paṭisambhidā—atthapaṭisambhidā, dhammapaṭisambhidā, niruttipaṭisambhidā, paṭibhānapaṭisambhidā.	nose consciousness arises, accompanied by indifference, having odorous object, Each should read with the same introductory and completing sections of this section with appropriate modifications.
	tongue consciousness arises, accompanied by indifference, having sapid object, Each should read with the same introductory and completing sections of this section with appropriate modifications.
	body consciousness arises, accompanied by painful feeling, having tangible object; at that time there is contact; there is feeling; there is perception; there is volition; there is consciousness; there is pain; there is one-poin-tedness of consciousness; there is faculty of mind; there is faculty of pain; there is faculty of vital principle; or whatever other dependently arisen non-material dhammas there are at that time.
Catunnaṃ paṭisambhidānaṃ kati kusalā, kati akusalā, kati abyākatā … pe … kati saraṇā, kati araṇā?	These dhammas are neither-skilful-nor-unskilful.
	Knowledge of these dhammas is analytic insight of consequence; that philology by which those dhammas are designated; knowledge of the actual philological definition of that (designation) is analytic insight of philology; that knowledge by which he knows those knowledges
1	thus, “these knowledges clarify this meaning”, knowledge of (these) knowledges is analytic insight of knowledge.
Tika

Siyā kusalā, siyā abyākatā.	Three analytic insights are: The analytic insight of consequence, analytic insight of philology, analytic insight of knowledge.
(1)

Siyā sukhāya vedanāya sampayuttā, siyā adukkhamasukhāya vedanāya sampayuttā.	What dhammas are neither-skilful-nor-unskilful?
(2)	At the time when having done, having accumulated unskilful action, resultant mind element arises, accompanied by indifference, having visible object, Intermediate sense objects.
	tangible object, Both elements should read with the same introductory and completing sections.
Tisso paṭisambhidā siyā vipākadhammadhammā, siyā nevavipākanavipākadhammadhammā; atthapaṭisambhidā siyā vipākā, siyā vipākadhammadhammā, siyā nevavipākanavipākadhammadhammā.	mind-consciousness-element arises, accompanied by indifference, having visible object, Intermediate sense objects.
(3)	ideational object or is concerned with whatever (object); at that time there is contact; there is feeling; there is perception; there is volition; there is consciousness; there is initial application; there is sustained application; there is indifference; there is one-pointedness of consciousness; there is faculty of mind; there is faculty of indifference; there is faculty of vital principle; or whatever other dependently arisen non-material dhammas there are at that time.
	These dhammas are neither-skilful-nor-unskilful.
Tisso paṭisambhidā anupādinnupādāniyā; atthapaṭisambhidā siyā anupādinnupādāniyā, siyā anupādinnaanupādāniyā.	Knowledge of these dhammas is analytic insight of consequence; that philology by which those dhammas are designated; knowledge of the actual philological definition of that (designation) is analytic insight of philology; that knowledge by which he knows those knowledges thus, “these knowledges clarify this meaning”, knowledge of (these) knowledges is analytic insight of knowledge.
(4)
	15
Tisso paṭisambhidā asaṃkiliṭṭhaasaṃkilesikā; atthapaṭisambhidā siyā asaṃkiliṭṭhasaṃkilesikā, siyā asaṃkiliṭṭhaasaṃkilesikā.	2.4.
(5)	Inoperative Section

Tisso paṭisambhidā savitakkasavicārā; atthapaṭisambhidā siyā savitakkasavicārā, siyā avitakkavicāramattā, siyā avitakkaavicārā.	Three analytic insights are: The analytic insight of consequence, analytic insight of philology, analytic insight of knowledge.
(6)

Siyā pītisahagatā, siyā sukhasahagatā, siyā upekkhāsahagatā.	What dhammas are neither-skilful-nor-unskilful?
(7)	At the time when mind element arises that is inoperative, neither skilful nor unskilful nor the resultant of action, accompanied by indifference,
	having visible object, Intermediate sense objects.
Neva dassanena na bhāvanāya pahātabbā.	tangible object or is concerned with whatever (object); at that time there is contact; there is feeling; there is perception; there is volition; there is consciousness; there is initial
(8)	application; there is sustained application; there is indifference; there is one-pointedness of consciousness; there is faculty of mind; there is faculty of indifference; there is faculty of vital principle; or whatever other dependently arisen non-material dhammas there are at that time.
	These dhammas are neither-skilful-nor-unskilful.
Neva dassanena na bhāvanāya pahātabbahetukā.	Knowledge of these dhammas is analytic insight of consequence; that philology by which those dhammas are designated; knowledge of the actual philological definition of that (designation) is analytic insight of philology; that knowledge by which he knows those knowledges thus, “these knowledges clarify this meaning”, knowledge of (these) knowledges is analytic insight of knowledge.
(9)

Tisso paṭisambhidā siyā ācayagāmino, siyā nevācayagāmināpacayagāmino; atthapaṭisambhidā siyā ācayagāminī, siyā apacayagāminī, siyā nevācayagāmināpacayagāminī.	Three analytic insights are: The analytic insight of consequence, analytic insight of philology, analytic insight of knowledge.
(10)

Tisso paṭisambhidā nevasekkhanāsekkhā, atthapaṭisambhidā siyā sekkhā, siyā asekkhā, siyā nevasekkhanāsekkhā.	What dhammas are neither-skilful-nor-unskilful?
(11)	At the time when mind-consciousness-element arises that is inoperative, neither skilful nor unskilful nor the resultant of action, accompanied by mental pleasure, having visible object, Intermediate sense objects.
	ideational object.
Tisso paṭisambhidā parittā; atthapaṭisambhidā siyā parittā, siyā appamāṇā.	Both elements should read with the same introductory and completing sections but with appropriate modifications for mental pleasure.
(12)	Mind-consciousness-element arises that is inoperative, neither skilful nor unskilful nor the resultant of action, accompanied by indifference, having visible object, Intermediate sense objects.
	ideational object or is concerned with whatever (object); at that time there is contact; there is feeling; there is perception; there is volition; there is consciousness; there is initial application; there is sustained application; there is indifference; there is one-pointedness of consciousness; there is faculty of energy; there is faculty of samādhi; there is faculty of mind; there is faculty of indifference; there is faculty of vital principle; or whatever other dependently arisen non-material dhammas there are at that time.
Niruttipaṭisambhidā parittārammaṇā; tisso paṭisambhidā siyā parittārammaṇā, siyā mahaggatārammaṇā, siyā appamāṇārammaṇā.	These dhammas are neither-skilful-nor-unskilful.
(13)	Knowledge of these dhammas is analytic insight of consequence; that philology by which those dhammas are designated; knowledge of the actual philological definition of that (designation) is analytic insight of philology; that knowledge by which he knows those knowledges thus, “these knowledges clarify this meaning”, knowledge of (these) knowledges is analytic insight of knowledge.

Tisso paṭisambhidā majjhimā; atthapaṭisambhidā siyā majjhimā, siyā paṇītā.
(14)	Three analytic insights are: The analytic insight of consequence, analytic insight of philology, analytic insight of knowledge.

Tisso paṭisambhidā aniyatā; atthapaṭisambhidā siyā sammattaniyatā, siyā aniyatā.
(15)	What dhammas are neither-skilful-nor-unskilful?
	At the time when mind-consciousness-element arises that is inoperative, neither skilful nor unskilful nor the resultant of action, accompanied by mental pleasure, associated with knowledge.
Niruttipaṭisambhidā na vattabbā “maggārammaṇā”tipi, “maggahetukā”tipi, “maggādhipatinī”tipi; atthapaṭisambhidā na maggārammaṇā, siyā maggahetukā, siyā maggādhipatinī, siyā na vattabbā “maggahetukā”tipi, “maggādhipatinī”tipi; dve paṭisambhidā siyā maggārammaṇā, na maggahetukā, siyā maggādhipatino, siyā na vattabbā “maggārammaṇā”tipi, “maggādhipatino”tipi.	Read with the appropriate introductory and completing sections.
(16)	Accompanied by mental pleasure, associated with knowledge, with instigation.
	Read with the appropriate introductory and completing sections.
Tisso paṭisambhidā siyā uppannā, siyā anuppannā, na vattabbā “uppādino”ti; atthapaṭisambhidā siyā uppannā, siyā anuppannā, siyā uppādinī.	Accompanied by mental pleasure, not associated with knowledge.
(17)	Read with the appropriate introductory and completing sections.
	Accompanied by mental pleasure, not associated with knowledge, with instigation.
Siyā atītā, siyā anāgatā, siyā paccuppannā.	Read with the appropriate introductory and completing sections.
(18)	Accompanied by indifference, associated with knowledge.
	Read with the appropriate introductory and completing sections.
Niruttipaṭisambhidā paccuppannārammaṇā; dve paṭisambhidā siyā atītārammaṇā, siyā anāgatārammaṇā, siyā paccuppannārammaṇā; atthapaṭisambhidā siyā atītārammaṇā, siyā anāgatārammaṇā, siyā paccuppannārammaṇā, siyā na vattabbā “atītārammaṇā”tipi, “anāgatārammaṇā”tipi, paccuppannārammaṇātipi.	Accompanied by indifference, associated with knowledge, with instigation.
(19)	Read with the appropriate introductory and completing sections.
	Accompanied by indifference, not associated with knowledge.
Siyā ajjhattā, siyā bahiddhā, siyā ajjhattabahiddhā.	Read with the appropriate introductory and completing sections.
(20)	Accompanied by indifference, not associated with knowledge, with instigation.
	Read with the appropriate introductory and completing sections.
Niruttipaṭisambhidā bahiddhārammaṇā; tisso paṭisambhidā siyā ajjhattārammaṇā, siyā bahiddhārammaṇā, siyā ajjhattabahiddhārammaṇā.	Develops jhāna characteristic of the plane of form.
(21)	Read with the appropriate introductory and completing sections.
	Develops jhāna characteristic of the formless plane that is inoperative, neither skilful nor unskilful nor the resultant of action, (is the cause of) pleasant living in the present existence, he, having wholly passed the state of nothingness, by the abandoning of pleasure, See section 205.
Anidassanaappaṭighā.	attains and dwells in the fourth jhāna accompanied by perception of the state that is neither perception nor non-perception; at that time there is contact, See Dhammasaṅgaṇī section 1.
(22)	there is non-wavering.
2	These dhammas are neither-skilful-nor-unskilful.
Duka	Knowledge of these dhammas is analytic insight of consequence;
2	that philology by which those dhammas are designated; knowledge of the actual philological definition of that (designation) is analytic insight of philology; that knowledge by which he knows those knowledges thus, “these knowledges clarify this meaning”, knowledge of (these) knowledges is analytic insight of knowledge.
1. Hetugocchaka

Hetū, sahetukā, hetusampayuttā, hetū ceva sahetukā ca, hetū ceva hetusampayuttā ca, na vattabbā “na hetusahetukā”tipi, nahetuahetukātipi.	The four analytic insights are: The analytic insight of consequence, analytic insight of origin, analytic insight of philology, analytic insight of knowledge.
	Three analytic insights arise in the four types of consciousness associated with knowledge from the skilful dhammas characteristic of the plane of desire (also) in the four types of consciousness associated with knowledge from the inoperative dhammas.
2	Analytic insight of consequence also arises in these and arises in the four paths and four fruits.
2. Cūḷantaraduka

Sappaccayā, saṅkhatā, anidassanā, appaṭighā, arūpā, tisso paṭisambhidā lokiyā, atthapaṭisambhidā siyā lokiyā, siyā lokuttarā, kenaci viññeyyā, kenaci na viññeyyā.	(Here Ends) Analysis According To Abhidhamma
	15
2	3. Interrogation
3. Āsavagocchaka
	The four analytic insights are: The analytic insight of consequence, analytic insight of origin, analytic insight of philology, analytic insight of knowledge.
No āsavā.
Tisso paṭisambhidā sāsavā; atthapaṭisambhidā siyā sāsavā, siyā anāsavā.
Āsavavippayuttā.	Of the four analytic insights how many are skilful; how many unskilful; how many neither-skilful-nor-unskilful.
Tisso paṭisambhidā na vattabbā “āsavā ceva sāsavā cā”ti, sāsavā ceva no ca āsavā; atthapaṭisambhidā na vattabbā “āsavo ceva sāsavā cā”ti, siyā sāsavā ceva no ca āsavo, siyā na vattabbā “sāsavā ceva no ca āsavo”ti.	Remaining appropriate triplets and couplets.
Na vattabbā “āsavā ceva āsavasampayuttā cā”tipi, “āsavasampayuttā ceva no ca āsavā”tipi.	How many with cause of bewailing; how many without cause of bewailing?
Tisso paṭisambhidā āsavavippayuttā sāsavā; atthapaṭisambhidā siyā āsavavippayuttā sāsavā, siyā āsavavippayuttā anāsavā.
	15
2	3.1.
4. Saṃyojanagocchakādi	The Triplets

No saṃyojanā … pe … no ganthā … pe … no oghā … pe … no yogā … pe … no nīvaraṇā … pe … no parāmāsā … pe ….	(The four analytic insights) Sometimes are skilful; sometimes are neither-skilful-nor-unskilful.
	Sometimes are associated with pleasant feeling; sometimes are associated with neither-painful-nor-pleasant feeling.
2	Three analytic insights sometimes are productive of resultants; sometimes are neither resultants nor productive of resultants.
10	Analytic insight of consequence sometimes is resultant; sometimes is productive of resultant; sometimes is neither resultant nor productive of resultant.
Mahantaraduka	Three analytic insights are not grasped (by craving and false view), are objects of the graspings.
	Analytic insight of consequence sometimes is not grasped, is the object of the graspings; sometimes is not grasped, is not the object of the graspings.
Sārammaṇā.	Three analytic insights are not corrupt, are not objects of the corruptions.
No cittā, cetasikā, cittasampayuttā, cittasaṃsaṭṭhā, cittasamuṭṭhānā, cittasahabhuno, cittānuparivattino.	Analytic insight of consequence sometimes is not corrupt, is the object of the corruptions; sometimes is not corrupt, is not the object of the corruptions.
Cittasaṃsaṭṭhasamuṭṭhānā, cittasaṃsaṭṭhasamuṭṭhānasahabhuno, cittasaṃsaṭṭhasamuṭṭhānānuparivattino, bāhirā, no upādā, anupādinnā.

2	Three analytic insights are accompanied by initial application, accompanied by sustained application.
11	Analytic insight of consequence sometimes is accompanied by initial application, accompanied by sustained application; sometimes is without initial application, sustained application only; sometimes is without initial application, without sustained application.
Upādānagocchakādi	(The four analytic insights) 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.
No upādānā … pe … no kilesā … pe … na dassanena pahātabbā.	Have no roots to be abandoned either by the first path or by the subsequent paths.
Na bhāvanāya pahātabbā.
Na dassanena pahātabbahetukā.
Na bhāvanāya pahātabbahetukā.	Three analytic insights sometimes are cumulative (of continuing rebirth and death); sometimes are neither cumulative nor dispersive.
Tisso paṭisambhidā savitakkā; atthapaṭisambhidā siyā savitakkā, siyā avitakkā.	Analytic insight of consequence
Tisso paṭisambhidā savicārā; atthapaṭisambhidā siyā savicārā, siyā avicārā.	sometimes is cumulative; sometimes is dispersive; sometimes is neither cumulative nor dispersive.
Siyā sappītikā, siyā appītikā.
Siyā pītisahagatā, siyā na pītisahagatā.
Siyā sukhasahagatā, siyā na sukhasahagatā.	Three analytic insights are neither of the seven supramundane stages nor of the final supramundane stage.
Siyā upekkhāsahagatā, siyā na upekkhāsahagatā.	Analytic insight of consequence sometimes is of the seven supramundane stages; sometimes is of the final supramundane stage; sometimes is neither of the seven supramundane stages nor of the final supramundane stage.
Tisso paṭisambhidā kāmāvacarā; atthapaṭisambhidā siyā kāmāvacarā, siyā na kāmāvacarā.	Three analytic insights are low.
Na rūpāvacarā.	Analytic insight of consequence sometimes is low; somtimes is immeasurable.
Na arūpāvacarā.	Analytic insight of philology has low object.
Tisso paṭisambhidā pariyāpannā; atthapaṭisambhidā siyā pariyāpannā, siyā apariyāpannā.	Three analytic insights sometimes have low objects; sometimes have sublime objects; sometimes have immeasurable object.
Tisso paṭisambhidā aniyyānikā; atthapaṭisambhidā siyā niyyānikā, siyā aniyyānikā.
Tisso paṭisambhidā aniyatā; atthapaṭisambhidā siyā niyatā, siyā aniyatā.
Tisso paṭisambhidā sauttarā; atthapaṭisambhidā siyā sauttarā, siyā anuttarā.	Three analytic insights are intermediate.
Araṇāti.	Analytic insight of consequence sometimes is intermediate; sometimes is superior.
	Three analytic insights are of no fixed (resultant time).
	Analytic insight of consequence sometimes is a right (state with) fixed (resultant time); sometimes is of no fixed (resultant time).
Pañhāpucchakaṃ.	Analytic insight of philology should not be said to have either, path as its object; path as its cause or path as its dominating factor.
	Analytic insight of consequence does not have path as its object; sometimes has path as its cause; sometimes has path as its dominating factor; sometimes should not be said to have, path as its cause or path as its dominating factor.
	Two analytic insights sometimes have path as their object; do not have path as their cause; sometimes have path as their dominating factor; sometimes should not be said to have, path as their object or path as their dominating factor.
Paṭisambhidāvibhaṅgo niṭṭhito.

	Three analytic insights sometimes are risen; sometimes are not risen; should not be said to be, bound to arise.
	Analytic insight of consequence sometimes is risen; sometimes is not risen; sometimes is bound to arise.
	(The four analytic insights) Sometimes are past; sometimes are future; sometimes are present.
	Analytic insight of philology has present object.
	Two analytic insights sometimes have past objects; sometimes have future objects; sometimes have present objects.
	Analytic insight of consequence sometimes has past object; sometimes has future object; sometimes has present object; sometimes should not be said to have either, past object; future object or present object.
	(The four analytic insights) Sometimes are
	internal; sometimes are external; sometimes are both internal and external.
	Analytic insight of philology has external object.
	Three analytic insights sometimes have internal objects; sometimes have external objects; sometimes have both internal and external objects.
	(The four analytic insights) Are not visible, are not impingent.

	15
	3.2.
	The Couplets

	(The four analytic insights) Are roots.
	Are accompanied by roots.
	Are associated with roots.
	Are roots also accompanied by roots.
	Are roots also associated with roots.
	Should not be said to be, not roots, are accompanied by roots or not roots, are not accompanied by roots.


	(The four analytic insights) Are with cause.
	Are conditioned.
	Are not visible.
	Are not impingent.
	Are not material.
	Three analytic insights are mundane.
	Analytic insight of consequence sometimes is mundane; sometimes is supramundane.
	(The four analytic insights) Are cognizable by one way; are not cognizable by another way.


	(The four analytic insights) Are not defilements.
	Three analytic insights are objects of the defilements.
	Analytic insight of consequence sometimes is the object of the defilement; sometimes is not the object of the defilements.
	(The four analytic insights) Are not associated with the defilements.

	Three analytic insights should not be said to be, defilements also objects of the defilements; (they) are objects of the defilements but are not defilements.
	Analytic insight of consequence should not be said to be, defilement also the object of the defilements; (it) is the object of the defilements but is not defilement; sometimes should not be said to be, the object of the defilements but is not defilement.
	(The four analytic insights) Should not be said to be, defilements also associated with the defilements or associated with the defilements but are not defilements.
	Three analytic insights are not associated with the defilements, are objects of the defilements.
	Analytic insight of consequence sometimes is not associated with the defilements, is the object of the defilements; sometimes is not associated with the defilements, is not the object of the defilements.


	(The four analytic insights) Are not fetters.
	Complete as for defilements in previous section.
	Are not ties.
	Complete as for defilements in previous section.
	Are not floods.
	Complete as for defilements in previous section.
	Are not bonds.
	Complete as for defilements in previous section.
	Are not hindrances.
	Complete as for defilements in previous section.

	Are not perversions.
	Complete as for defilements in previous section.
	Have objects.
	Are not consciousness.
	Are volitional activities.
	Are associated with consciousness.
	Are conjoined with consciousness.
	Are generated by consciousness.
	Are coexistent with consciousness.
	Accompany consciousness.
	Are conjoined with, generated by consciousness.
	Are conjoined with, generated by, coexistent with consciousness.
	Are conjoined with, generated by, accompany consciousness.
	Are external.
	Are not derived.
	Are not grasped.


	(The four analytic insights) Are not graspings.
	Complete as for defilements in earlier section.
	Are not corruptions.
	Complete as for defilements in earlier section.
	Are not to be abandoned by the first path.
	Are not to be abandoned by the subsequent paths.
	Have no roots to be abandoned by the first path.
	Have no roots to be abandoned by the subsequent paths.
	Three analytic insights are accompanied by initial application.
	Analytic insight of consequence sometimes is accompanied by initial application; sometimes is without initial application.
	Three analytic insights are accompanied by sustained application.
	Analytic insight of consequence sometimes is accompanied by sustained application; sometimes is without sustained application.
	(The four analytic insights) Sometimes are with rapture; sometimes are without rapture; sometimes are accompanied by rapture; sometimes are not accompanied by rapture.
	Sometimes are accompanied by pleasure; sometimes are not accompanied by pleasure.
	Sometimes are accompanied by indifference; sometimes are not accompanied by indifference.
	Three analytic insights are characteristic of the plane of desire.
	Analytic insight of consequence sometimes is characteristic of the plane of desire; sometimes is not characteristic of the plane of desire.
	(The four analytic insights) Are not characteristic of the plane of form.
	Are not characteristic of the formless plane.
	Three analytic insights are included (i.
	e. are mundane).
	Analytic insight of consequence sometimes is included (i.
	e. is mundane); sometimes is not included (i.
	e. is supramundane).
	Three analytic insights do not tend to release.
	Analytic insight of consequence sometimes tends to release; sometimes does not tend to release.
	Three analytic insights are of no fixed (resultant time).
	Analytic insight of consequence sometimes is of fixed (resultant time); sometimes is of no fixed (resultant time).
	Three analytic insights are surpassable.
	Analytic insight of consequence sometimes
	is surpassable; sometimes is not surpassable.
	(The four analytic insights) Are without cause of bewailing.


	(Here Ends) Interrogation

	Analysis Of Analytic Insight Is Ended

4👑☸ Cattāri Ariya-saccaṃ 四聖諦

Te Ab Vb 15 Paṭi-sam-bhidā-vibhaṅga

1. sammā-diṭṭhi

1.1 dukkhe ñāṇaṃ

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