Vibhaṅga |
The Book of Analysis |
Khandhavibhaṅga |
1. Analysis Of The Aggregates |
1. Suttantabhājanīya |
1.1. Analysis According To The Discourses |
Namo tassa Bhagavato Arahato Sammāsambuddhassa. |
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Pañcakkhandhā—rūpakkhandho, vedanākkhandho, saññākkhandho, saṅkhārakkhandho, viññāṇakkhandho. |
The five aggregates are: The aggregate of form, aggregate of feeling, aggregate of perception, aggregate of volitional activities, aggregate of consciousness. |
1.1. Rūpakkhandha |
1.1.1. The Aggregate Of Form |
Tattha katamo rūpakkhandho? Yaṃ kiñci rūpaṃ atītānāgatapaccuppannaṃ ajjhattaṃ vā bahiddhā vā oḷārikaṃ vā sukhumaṃ vā hīnaṃ vā paṇītaṃ vā yaṃ dūre santike vā, tadekajjhaṃ abhisaññūhitvā abhisaṅkhipitvā—ayaṃ vuccati rūpakkhandho. |
Therein what is the aggregate of form? Whatever form is past, future or present, internal or external gross or subtle, inferior or superior, distant or proximate; (taking) these together collectively and briefly, this is called the aggregate of form. |
Tattha katamaṃ rūpaṃ atītaṃ? Yaṃ rūpaṃ atītaṃ niruddhaṃ vigataṃ vipariṇataṃ atthaṅgataṃ abbhatthaṅgataṃ uppajjitvā vigataṃ atītaṃ atītaṃsena saṅgahitaṃ, cattāro ca mahābhūtā catunnañca mahābhūtānaṃ upādāyarūpaṃ—idaṃ vuccati rūpaṃ atītaṃ. |
Therein what is past form? That form which is past, ceased, dissolved, changed, terminated, disappeared, or which having arisen has dissolved, has passed and is classed among the things that are past, (i.e.) the four great essentials and the material qualities derived from the four great essentials. This is called past form. |
Tattha katamaṃ rūpaṃ anāgataṃ? Yaṃ rūpaṃ ajātaṃ abhūtaṃ asañjātaṃ anibbattaṃ anabhinibbattaṃ apātubhūtaṃ anuppannaṃ asamuppannaṃ anuṭṭhitaṃ asamuṭṭhitaṃ anāgataṃ anāgataṃsena saṅgahitaṃ, cattāro ca mahābhūtā catunnañca mahābhūtānaṃ upādāyarūpaṃ—idaṃ vuccati rūpaṃ anāgataṃ. |
Therein what is future form? That form which is not born, not become, not begotten, non-existent, fully non-existent, not apparent, not risen, not well risen, not uprisen, not well uprisen, which is future and is classed among the things that are future, (i.e.) the four great essentials and the material qualities derived from the four great essentials. This is called future form. |
Tattha katamaṃ rūpaṃ paccuppannaṃ? Yaṃ rūpaṃ jātaṃ bhūtaṃ sañjātaṃ nibbattaṃ abhinibbattaṃ pātubhūtaṃ uppannaṃ samuppannaṃ uṭṭhitaṃ samuṭṭhitaṃ paccuppannaṃ paccuppannaṃsena saṅgahitaṃ, cattāro ca mahābhūtā catunnañca mahābhūtānaṃ upādāyarūpaṃ—idaṃ vuccati rūpaṃ paccuppannaṃ. |
Therein what is present form? That form which is born, become, begotten, existent, fully existent, apparent, risen, well risen, uprisen, well uprisen, which is present and is classed among the things that are present, (i.e.) the four great essentials and the material qualities derived from the four great essentials. This is called present form. |
Tattha katamaṃ rūpaṃ ajjhattaṃ? Yaṃ rūpaṃ tesaṃ tesaṃ sattānaṃ ajjhattaṃ paccattaṃ niyakaṃ pāṭipuggalikaṃ upādinnaṃ, cattāro ca mahābhūtā catunnañca mahābhūtānaṃ upādāyarūpaṃ—idaṃ vuccati rūpaṃ ajjhattaṃ. |
Therein what is internal form? That form which, for this or that being, is personal, self-referable, one’s own, individual and is grasped (by craving and false view), (i.e.) the four great essentials and the material qualities derived from the four great essentials. This is called internal form. |
Tattha katamaṃ rūpaṃ bahiddhā? Yaṃ rūpaṃ tesaṃ tesaṃ parasattānaṃ parapuggalānaṃ ajjhattaṃ paccattaṃ niyakaṃ pāṭipuggalikaṃ upādinnaṃ, cattāro ca mahābhūtā catunnañca mahābhūtānaṃ upādāyarūpaṃ—idaṃ vuccati rūpaṃ bahiddhā. |
Therein what is external form? That form which, for this or that other being, for other persons, is personal, self-referable, one’s own, individual and is grasped, (i.e.) the four great essentials and the material qualities derived from the four great essentials. This is called external form. |
Tattha katamaṃ rūpaṃ oḷārikaṃ? Cakkhāyatanaṃ … pe … phoṭṭhabbāyatanaṃ—idaṃ vuccati rūpaṃ oḷārikaṃ. |
Therein what is gross form? The eye sense-base, See section 154. tangible sense-base. This is called gross form. |
Tattha katamaṃ rūpaṃ sukhumaṃ? Itthindriyaṃ … pe … kabaḷīkāro āhāro—idaṃ vuccati rūpaṃ sukhumaṃ. |
Therein what is subtle form? The faculty of femininity, See Dhammasaṅgaṇī section 595. the nutrient factor of food. This is called subtle form. |
Tattha katamaṃ rūpaṃ hīnaṃ? Yaṃ rūpaṃ tesaṃ tesaṃ sattānaṃ uññātaṃ avaññātaṃ hīḷitaṃ paribhūtaṃ acittīkataṃ hīnaṃ hīnamataṃ hīnasammataṃ aniṭṭhaṃ akantaṃ amanāpaṃ, rūpā saddā gandhā rasā phoṭṭhabbā—idaṃ vuccati rūpaṃ hīnaṃ. |
Therein what is inferior form? That form which, for this or that being, is contemptible, despised, worthless, derisible, disrespected, inferior, thought to be inferior, considered to be inferior, undesirable, unattractive, unpleasant, (i.e.) the visible, audible, odorous, sapid, tangible. This is called inferior form. |
Tattha katamaṃ rūpaṃ paṇītaṃ? Yaṃ rūpaṃ tesaṃ tesaṃ sattānaṃ anuññātaṃ anavaññātaṃ ahīḷitaṃ aparibhūtaṃ cittīkataṃ paṇītaṃ paṇītamataṃ paṇītasammataṃ iṭṭhaṃ kantaṃ manāpaṃ, rūpā saddā gandhā rasā phoṭṭhabbā—idaṃ vuccati rūpaṃ paṇītaṃ. Taṃ taṃ vā pana rūpaṃ upādāyupādāya rūpaṃ hīnaṃ paṇītaṃ daṭṭhabbaṃ. |
Therein what is superior form? That form which, for this or that being, is not contemptible, not despised, not worthless, not derisible, respected, superior, thought to be superior, considered to be superior, desirable, attractive, pleasant, (i.e.) the visible, audible, odorous, sapid, tangible. This is called superior form. Inferior and superior form should be understood by comparing this form with that. |
Tattha katamaṃ rūpaṃ dūre? Itthindriyaṃ … pe … kabaḷīkāro āhāro, yaṃ vā panaññampi atthi rūpaṃ anāsanne anupakaṭṭhe dūre asantike—idaṃ vuccati rūpaṃ dūre. |
Therein what is distant form? The faculty of femininity, See Dhammasaṅgaṇī section 595. the nutrient factor of food or whatever other form there is, not near, not close, distant, not proximate. This is called distant form. |
Tattha katamaṃ rūpaṃ santike? Cakkhāyatanaṃ … pe … phoṭṭhabbāyatanaṃ, yaṃ vā panaññampi atthi rūpaṃ āsanne upakaṭṭhe avidūre santike—idaṃ vuccati rūpaṃ santike. Taṃ taṃ vā pana rūpaṃ upādāyupādāya rūpaṃ dūre santike daṭṭhabbaṃ. |
Therein what is proximate form? The eye sense-base, See section 154. tangible sense-base or whatever other form there is, near, close, not distant, proximate. This is called proximate form. Distant and proximate form should be understood by comparing this form with that. |
1.2. Vedanākkhandha |
1.1.2. The Aggregate Of Feeling |
Tattha katamo vedanākkhandho? Yā kāci vedanā atītānāgatapaccuppannā ajjhattā vā bahiddhā vā oḷārikā vā sukhumā vā hīnā vā paṇītā vā yā dūre santike vā, tadekajjhaṃ abhisaññūhitvā abhisaṅkhipitvā—ayaṃ vuccati vedanākkhandho. |
Therein what is the aggregate of feeling? Whatever feeling is past, future or present, internal or external, gross or subtle, inferior or superior, distant or proximate; (taking) these together collectively and briefly, this is called the aggregate of feeling. |
Tattha katamā vedanā atītā? Yā vedanā atītā niruddhā vigatā vipariṇatā atthaṅgatā abbhatthaṅgatā uppajjitvā vigatā atītā atītaṃsena saṅgahitā, sukhā vedanā dukkhā vedanā adukkhamasukhā vedanā—ayaṃ vuccati vedanā atītā. |
Therein what is past feeling? That feeling which is past, ceased, dissolved, changed, terminated, disappeared, or which having arisen has dissolved, has passed and is classed among the things that are past, (i.e.) pleasant feeling, painful feeling, neither-painful-nor-pleasant feeling. This is called past feeling. |
Tattha katamā vedanā anāgatā? Yā vedanā ajātā abhūtā asañjātā anibbattā anabhinibbattā apātubhūtā anuppannā asamuppannā anuṭṭhitā asamuṭṭhitā anāgatā anāgataṃsena saṅgahitā, sukhā vedanā dukkhā vedanā adukkhamasukhā vedanā—ayaṃ vuccati vedanā anāgatā. |
Therein what is future feeling? That feeling which is not born, not become, not begotten, non-existent, fully non-existent, not apparent, not risen, not well risen, not uprisen, not well uprisen, which is future and is classed among the things that are future, (i.e.) pleasant feeling, painful feeling, neither-painful-nor-pleasant feeling. This is called future feeling. |
Tattha katamā vedanā paccuppannā? Yā vedanā jātā bhūtā sañjātā nibbattā abhinibbattā pātubhūtā uppannā samuppannā uṭṭhitā samuṭṭhitā paccuppannā paccuppannaṃsena saṅgahitā, sukhā vedanā dukkhā vedanā adukkhamasukhā vedanā— ayaṃ vuccati vedanā paccuppannā. |
Therein what is present feeling? That feeling which is born, become, begotten, existent, fully existent, apparent, risen, well risen, uprisen, well uprisen, which is present and is classed among the things that are present, (i.e.) pleasant feeling, painful feeling, neither-painful-nor-pleasant feeling. This is called present feeling. |
Tattha katamā vedanā ajjhattā? Yā vedanā tesaṃ tesaṃ sattānaṃ ajjhattaṃ paccattaṃ niyakā pāṭipuggalikā upādinnā, sukhā vedanā dukkhā vedanā adukkhamasukhā vedanā—ayaṃ vuccati vedanā ajjhattā. |
Therein what is internal feeling? That feeling which, for this or that being, is personal, self-referable, one’s own, individual and is grasped (by craving and false view), (i.e.) pleasant feeling painful feeling, neither-painful-nor-pleasant feeling. This is called internal feeling. |
Tattha katamā vedanā bahiddhā? Yā vedanā tesaṃ tesaṃ parasattānaṃ parapuggalānaṃ ajjhattaṃ paccattaṃ niyakā pāṭipuggalikā upādinnā, sukhā vedanā dukkhā vedanā adukkhamasukhā vedanā—ayaṃ vuccati vedanā bahiddhā. |
Therein what is external feeling? That feeling which, for this or that other being, for other persons, is personal, self-referable, one’s own, individual and is grasped, (i.e.) pleasant feeling, painful feeling, neither-painful-nor-pleasant feeling. This is called external feeling. |
Tattha katamā vedanā oḷārikā sukhumā? Akusalā vedanā oḷārikā, kusalābyākatā vedanā sukhumā. Kusalākusalā vedanā oḷārikā, abyākatā vedanā sukhumā. Dukkhā vedanā oḷārikā, sukhā ca adukkhamasukhā ca vedanā sukhumā. Sukhadukkhā vedanā oḷārikā, adukkhamasukhā vedanā sukhumā. Asamāpannassa vedanā oḷārikā, samāpannassa vedanā sukhumā. Sāsavā vedanā oḷārikā, anāsavā vedanā sukhumā. Taṃ taṃ vā pana vedanaṃ upādāyupādāya vedanā oḷārikā sukhumā daṭṭhabbā. |
Therein what is gross (also) subtle feeling? Unskilful feeling is gross; skilful and neither-skilful-nor-unskilful feeling is subtle. Skilful and unskilful feeling is gross; neither-skilful-nor-unskilful feeling is subtle. Painful feeling is gross; pleasant also neither-painful-nor-pleasant feeling is subtle. Pleasant and painful feeling is gross; neither-painful-nor-pleasant feeling is subtle. The feeling of one not experiencing higher mental dhammas is gross; the feeling of one experiencing higher mental dhammas is subtle. Feeling that is the object of the defilements is gross; feeling that is not the object of the defilements is subtle. Gross and subtle feeling should be understood by comparing this feeling with that. |
Tattha katamā vedanā hīnā paṇītā? Akusalā vedanā hīnā, kusalābyākatā vedanā paṇītā. Kusalākusalā vedanā hīnā, abyākatā vedanā paṇītā. Dukkhā vedanā hīnā, sukhā ca adukkhamasukhā ca vedanā paṇītā. Sukhadukkhā vedanā hīnā, adukkhamasukhā vedanā paṇītā. Asamāpannassa vedanā hīnā, samāpannassa vedanā paṇītā. Sāsavā vedanā hīnā, anāsavā vedanā paṇītā. Taṃ taṃ vā pana vedanaṃ upādāyupādāya vedanā hīnā paṇītā daṭṭhabbā. |
Therein what is inferior (also) superior feeling? Unskilful feeling is inferior; skilful and neither-skilful-nor-unskilful feeling is superior. Skilful and unskilful feeling is inferior; neither-skilful-nor-unskilful feeling is superior. Painful feeling is inferior; pleasant feeling also neither-painful-nor-pleasant feeling is superior. Pleasant and painful feeling is inferior; neither-painful-nor-pleasant feeling is superior. The feeling of one not experiencing higher mental dhammas is inferior; the feeling of one experiencing higher mental dhammas is superior. Feeling that is the object of the defilements is inferior; feeling that is not the object of the defilements is superior. Inferior and superior feeling should be understood by comparing this feeling with that. |
Tattha katamā vedanā dūre? Akusalā vedanā kusalābyākatāhi vedanāhi dūre; kusalābyākatā vedanā akusalāya vedanāya dūre; kusalā vedanā akusalābyākatāhi vedanāhi dūre; akusalābyākatā vedanā kusalāya vedanāya dūre; abyākatā vedanā kusalākusalāhi vedanāhi dūre; kusalākusalā vedanā abyākatāya vedanāya dūre. Dukkhā vedanā sukhāya ca adukkhamasukhāya ca vedanāhi dūre; sukhā ca adukkhamasukhā ca vedanā dukkhāya vedanāya dūre; sukhā vedanā dukkhāya ca adukkhamasukhāya ca vedanāhi dūre; dukkhā ca adukkhamasukhā ca vedanā sukhāya vedanāya dūre; adukkhamasukhā vedanā sukhadukkhāhi vedanāhi dūre; sukhadukkhā vedanā adukkhamasukhāya vedanāya dūre. Asamāpannassa vedanā samāpannassa vedanāya dūre; samāpannassa vedanā asamāpannassa vedanāya dūre. Sāsavā vedanā anāsavāya vedanāya dūre; anāsavā vedanā sāsavāya vedanāya dūre—ayaṃ vuccati vedanā dūre. |
Therein what is distant feeling? Unskilful feeling is distant from skilful and neither-skilful-nor-unskilful feelings; skilful and neither-skilful-nor-unskilful feeling is distant from unskilful feeling; skilful feeling is distant from unskilful and neither-skilful-nor-unskilful feelings; unskilful and neither-skilful-nor-unskilful feeling is distant from skilful feeling; neither-skilful-nor-unskilful feeling is distant from skilful and unskilful feelings; skilful and unskilful feeling is distant from neither-skilful-nor-unskilful feeling. Painful feeling is distant from pleasant also from neither-painful-nor-pleasant feelings; pleasant also neither-painful-nor-pleasant feeling is distant from painful feeling; pleasant feeling is distant from painful also from neither-painful-nor-pleasant feelings; painful also neither-painful-nor-pleasant feeling is distant from pleasant feeling; neither-painful-nor-pleasant feeling is distant from pleasant and painful feelings; pleasant and painful feeling is distant from neither-painful-nor-pleasant feeling. The feeling of one not experiencing higher mental dhammas is distant from the feeling of one experiencing higher mental dhammas; the feeling of one experiencing higher mental dhammas is distant from the feeling of one not experiencing higher mental dhammas. Feeling that is the object of the defilements is distant from feeling that is not the object of the defilements; feeling that is not the object of the defilements is distant from feeling that is the object of the defilements. This is called distant feeling. |
Tattha katamā vedanā santike? Akusalā vedanā akusalāya vedanāya santike; kusalā vedanā kusalāya vedanāya santike; abyākatā vedanā abyākatāya vedanāya santike. Dukkhā vedanā dukkhāya vedanāya santike; sukhā vedanā sukhāya vedanāya santike; adukkhamasukhā vedanā adukkhamasukhāya vedanāya santike. Asamāpannassa vedanā asamāpannassa vedanāya santike; samāpannassa vedanā samāpannassa vedanāya santike. Sāsavā vedanā sāsavāya vedanāya santike; anāsavā vedanā anāsavāya vedanāya santike. Ayaṃ vuccati vedanā santike. Taṃ taṃ vā pana vedanaṃ upādāyupādāya vedanā dūre santike daṭṭhabbā. |
Therein what is proximate feeling? Unskilful feeling is proximate to unskilful feeling; skilful feeling is proximate to skilful feeling; neither-skilful-nor-unskilful feeling is proximate to neither-skilful-nor-unskilful feeling. Painful feeling is proximate to painful feeling; pleasant feeling is proximate to pleasant feeling; neither-painful-nor-pleasant feeling is proximate to neither-painful-nor-pleasant feeling. The feeling of one not experiencing higher mental dhammas is proximate to the feeling of one not experiencing higher mental dhammas; the feeling of one experiencing higher mental dhammas is proximate to the feeling of one experiencing higher mental dhammas. Feeling that is the object of the defilements is proximate to feeling that is the object of the defilements; feeling that is not the object of the defilements is proximate to feeling that is not the object of the defilements. This is called proximate feeling. Distant and proximate feeling should be understood by comparing this feeling with that. |
1.3. Saññākkhandha |
1.1.3. The Aggregate Of Perception |
Tattha katamo saññākkhandho? Yā kāci saññā atītānāgatapaccuppannā ajjhattā vā bahiddhā vā oḷārikā vā sukhumā vā hīnā vā paṇītā vā yā dūre santike vā tadekajjhaṃ abhisaññūhitvā abhisaṅkhipitvā—ayaṃ vuccati saññākkhandho. |
Therein what is the aggregate of perception? Whatever perception is past, future or present, interrtal or external, gross or subtle, inferior or superior, distant or proximate; (taking) these together collectively and briefly, this is called the aggregate of perception. |
Tattha katamā saññā atītā? Yā saññā atītā niruddhā vigatā vipariṇatā atthaṅgatā abbhatthaṅgatā uppajjitvā vigatā atītā atītaṃsena saṅgahitā, cakkhusamphassajā saññā sotasamphassajā saññā ghānasamphassajā saññā jivhāsamphassajā saññā kāyasamphassajā saññā manosamphassajā saññā—ayaṃ vuccati saññā atītā. |
Therein what is past perception? That perception which is past, ceased, dissolved, changed, terminated, disappeared, or which having arisen has dissolved, has passed and is classed among the things that are past, (i.e.) perception born of eye contact, perception born of ear contact, perception born of nose contact, perception born of tongue contact, perception born of body contact, perception born of mind contact. This is called past perception. |
Tattha katamā saññā anāgatā? Yā saññā ajātā abhūtā asañjātā anibbattā anabhinibbattā apātubhūtā anuppannā asamuppannā anuṭṭhitā asamuṭṭhitā anāgatā anāgataṃsena saṅgahitā, cakkhusamphassajā saññā sotasamphassajā saññā ghānasamphassajā saññā jivhāsamphassajā saññā kāyasamphassajā saññā manosamphassajā saññā—ayaṃ vuccati saññā anāgatā. |
Therein what is future perception? That perception which is not born, not become, not begotten, non-existent, fully non-existent, not apparent, not risen, not well risen, not uprisen, not well uprisen, which is future and is classed among the things that are future, (i.e.) perception born of eye contact, perception born of ear contact, perception born of nose contact, perception born of tongue contact, perception born of body contact, perception born of mind contact. This is called future perception. |
Tattha katamā saññā paccuppannā? Yā saññā jātā bhūtā sañjātā nibbattā abhinibbattā pātubhūtā uppannā samuppannā uṭṭhitā samuṭṭhitā paccuppannā paccuppannaṃsena saṅgahitā, cakkhusamphassajā saññā sotasamphassajā saññā ghānasamphassajā saññā jivhāsamphassajā saññā kāyasamphassajā saññā manosamphassajā saññā—ayaṃ vuccati saññā paccuppannā. |
Therein what is present perception? That perception which is born, become, begotten, existent, fully existent, apparent, risen, well risen, uprisen, well uprisen, which is present and is classed among the things that are present, (i.e.) perception born of eye contact, perception born of ear contact, perception born of nose contact, perception born of tongue contact, perception born of body contact, perception born of mind contact. This is called present perception. |
Tattha katamā saññā ajjhattā? Yā saññā tesaṃ tesaṃ sattānaṃ ajjhattaṃ paccattaṃ niyakā pāṭipuggalikā upādinnā, cakkhusamphassajā saññā sotasamphassajā saññā ghānasamphassajā saññā jivhāsamphassajā saññā kāyasamphassajā saññā manosamphassajā saññā—ayaṃ vuccati saññā ajjhattā. |
Therein what is internal perception? That perception which, for this or that being, is personal, self-referable, one’s own, individual and is grasped (by craving and false view), (i.e.) perception born of eye contact, perception born of ear contact, perception born of nose contact, perception born of tongue contact, perception born of body contact, perception born of mind contact. This is called internal perception. |
Tattha katamā saññā bahiddhā? Yā saññā tesaṃ tesaṃ parasattānaṃ parapuggalānaṃ ajjhattaṃ paccattaṃ niyakā pāṭipuggalikā upādinnā, cakkhusamphassajā saññā sotasamphassajā saññā ghānasamphassajā saññā jivhāsamphassajā saññā kāyasamphassajā saññā manosamphassajā saññā—ayaṃ vuccati saññā bahiddhā. |
Therein what is external perception? That perception which, for this or that other being, for other persons, is personal, self-referable, one’s own, individual and is grasped, (i.e.) perception born of eye contact, perception born of ear contact, perception born of nose contact, perception born of tongue contact, perception born of body contact, perception born of mind contact. This is called external perception. |
Tattha katamā saññā oḷārikā sukhumā? Paṭighasamphassajā saññā oḷārikā, adhivacanasamphassajā saññā sukhumā. Akusalā saññā oḷārikā, kusalābyākatā saññā sukhumā. Kusalākusalā saññā oḷārikā, abyākatā saññā sukhumā. Dukkhāya vedanāya sampayuttā saññā oḷārikā, sukhāya ca adukkhamasukhāya ca vedanāhi sampayuttā saññā sukhumā. Sukhadukkhāhi vedanāhi sampayuttā saññā oḷārikā, adukkhamasukhāya vedanāya sampayuttā saññā sukhumā. Asamāpannassa saññā oḷārikā, samāpannassa saññā sukhumā. Sāsavā saññā oḷārikā, anāsavā saññā sukhumā. Taṃ taṃ vā pana saññaṃ upādāyupādāya saññā oḷārikā sukhumā daṭṭhabbā. |
Therein what is gross (also) subtle perception? Perception born of contact by impingement is gross; perception born of analogical contact is subtle. Unskilful perception is gross; skilful and neither-skilful-nor-unskilful perception is subtle. Skilful and unskilful perception is gross; neither-skilful-nor-unskilful perception is subtle. Perception associated with painful feeling is gross; perception associated with pleasant also with neither-painful-nor-pleasant feelings is subtle. Perception associated with pleasant and painful feelings is gross; perception associated with neither-painful-nor-pleasant feeling is subtle. The perception of one not experiencing higher mental dhammas is gross; the perception of one experiencing higher mental dhammas is subtle. Perception that is the object of the defilements is gross; perception that is not the object of the defilements is subtle. Gross and subtle perception should be understood by comparing this perception with that. |
Tattha katamā saññā hīnā paṇītā? Akusalā saññā hīnā, kusalābyākatā saññā paṇītā. Kusalākusalā saññā hīnā, abyākatā saññā paṇītā. Dukkhāya vedanāya sampayuttā saññā hīnā, sukhāya ca adukkhamasukhāya ca vedanāhi sampayuttā saññā paṇītā. Sukhadukkhāhi vedanāhi sampayuttā saññā hīnā, adukkhamasukhāya vedanāya sampayuttā saññā paṇītā. Asamāpannassa saññā hīnā, samāpannassa saññā paṇītā. Sāsavā saññā hīnā, anāsavā saññā paṇītā. Taṃ taṃ vā pana saññaṃ upādāyupādāya saññā hīnā paṇītā daṭṭhabbā. |
Therein what is inferior (also) superior perception? Unskilful perception is inferior; skilful and neither-skilful-nor-unskilful perception is superior. Skilful and unskilful perception is inferior; neither-skilful-nor-unskilful perception is superior. Perception associated with painful feeling is inferior; perception associated with pleasant also with neither-painful-nor-pleasant feelings is superior. Perception associated with pleasant and painful feelings is inferior; perception associated with neither-painful-nor-pleasant feeling is superior. The perception of one not experiencing higher mental dhammas is inferior; the perception of one experiencing higher mental dhammas is superior. Perception that is the object of the defilements is inferior; perception that is not the object of the defilements is superior. Inferior and superior perception should be understood by comparing this perception with that. |
Tattha katamā saññā dūre? Akusalā saññā kusalābyākatāhi saññāhi dūre; kusalābyākatā saññā akusalāya saññāya dūre; kusalā saññā akusalābyākatāhi saññāhi dūre; akusalābyākatā saññā kusalāya saññāya dūre. Abyākatā saññā kusalākusalāhi saññāhi dūre; kusalākusalā saññā abyākatāya saññāya dūre. Dukkhāya vedanāya sampayuttā saññā sukhāya ca adukkhamasukhāya ca vedanāhi sampayuttāhi saññāhi dūre; sukhāya ca adukkhamasukhāya ca vedanāhi sampayuttā saññā dukkhāya vedanāya sampayuttāya saññāya dūre; sukhāya vedanāya sampayuttā saññā dukkhāya ca adukkhamasukhāya ca vedanāhi sampayuttāhi saññāhi dūre; dukkhāya ca adukkhamasukhāya ca vedanāhi sampayuttā saññā sukhāya vedanāya sampayuttāya saññāya dūre; adukkhamasukhāya vedanāya sampayuttā saññā sukhadukkhāhi vedanāhi sampayuttāhi saññāhi dūre; sukhadukkhāhi vedanāhi sampayuttā saññā adukkhamasukhāya vedanāya sampayuttāya saññāya dūre. Asamāpannassa saññā samāpannassa saññāya dūre; samāpannassa saññā asamāpannassa saññāya dūre. Sāsavā saññā anāsavāya saññāya dūre; anāsavā saññā sāsavāya saññāya dūre—ayaṃ vuccati saññā dūre. |
Therein what is distant perception? Unskilful perception is distant from skilful and neither-skilful-nor-unskilful perceptions; skilful and neither-skilful-nor-unskilful perception is distant from unskilful perception; skilful perception is distant from unskilful and neither-skilful-nor-unskilful perceptions; unskilful and neither-skilful-nor-unskilful perception is distant from skilful perception. Neither-skilful-nor-unskilful perception is distant from skilful and unskilful perceptions; skilful and unskilful perception is distant from neither-skilful-nor-unskilful perception. Perception associated with painful feeling is distant from perceptions associated with pleasant also with neither-painful-nor-pleasant feelings; perception associated with pleasant also with neither-painful-nor-pleasant feelings is distant from perception associated with painful feeling; perception associated with pleasant feeling is distant from perceptions associated with painful also with neither-painful-nor-pleasant feelings; perception associated with painful also with neither-painful-nor-pleasant feelings is distant from perception associated with pleasant feeling; perception associated with neither-painful-nor-pleasant feeling is distant from perceptions associated with pleasant and painful feelings; perception associated with pleasant and painful feelings is distant from perception associated with neither-painful-nor-pleasant feeling. The perception of one not experiencing higher mental dhammas is distant from the perception of one experiencing higher mental dhammas; the perception of one experiencing higher mental dhammas is distant from the perception of one not experiencing higher mental dhammas. Perception that is the object of the defilements is distant from perception that is not the object of the defilements; perception that is not the object of the defilements is distant from perception that is the object of the defilements. This is called distant perception. |
Tattha katamā saññā santike? Akusalā saññā akusalāya saññāya santike; kusalā saññā kusalāya saññāya santike; abyākatā saññā abyākatāya saññāya santike. Dukkhāya vedanāya sampayuttā saññā dukkhāya vedanāya sampayuttāya saññāya santike; sukhāya vedanāya sampayuttā saññā sukhāya vedanāya sampayuttāya saññāya santike; adukkhamasukhāya vedanāya sampayuttā saññā adukkhamasukhāya vedanāya sampayuttāya saññāya santike. Asamāpannassa saññā asamāpannassa saññāya santike; samāpannassa saññā samāpannassa saññāya santike. Sāsavā saññā sāsavāya saññāya santike; anāsavā saññā anāsavāya saññāya santike. Ayaṃ vuccati saññā santike. Taṃ taṃ vā pana saññaṃ upādāyupādāya saññā dūre santike daṭṭhabbā. |
Therein what is proximate perception? Unskilful perception is proximate to unskilful perception; skilful perception is proximate to skilful perception; neither-skilful-nor-unskilful perception is proximate to neither-skilful-nor-unskilful perception; perception associated with painful feeling is proximate to perception associated with painful feeling; perception associated with pleasant feeling is proximate to perception associated with pleasant feeling; perception associated with neither-painful-nor-pleasant feeling is proximate to perception associated with neither-painful-nor-pleasant feeling. The perception of one not experiencing higher mental dhammas is proximate to the perception of one not experiencing higher mental dhammas; the perception of one experiencing higher mental dhammas is proximate to the perception of one experiencing higher mental dhammas. Perception that is the object of the defilements is proximate to perception that is the object of the defilements; perception that is not the object of the defilements is proximate to perception that is not the object of the defilements. This is called proximate perception. Distant and proximate perception should be understood by comparing this perception with that. |
1.4. Saṅkhārakkhandha |
1.1.4. The Aggregate Of Volitional Activities |
Tattha katamo saṅkhārakkhandho? Ye keci saṅkhārā atītānāgatapaccuppannā ajjhattā vā bahiddhā vā oḷārikā vā sukhumā vā hīnā vā paṇītā vā ye dūre santike vā, tadekajjhaṃ abhisaññūhitvā abhisaṅkhipitvā—ayaṃ vuccati saṅkhārakkhandho. |
Therein what is the aggregate of volitional activities? Whatever volitional activities are past, future or present, internal or external, gross or subtle, inferior or superior, distant or proximate; (taking) these together collectively and briefly, this is called the aggregate of volitional activities. |
Tattha katame saṅkhārā atītā? Ye saṅkhārā atītā niruddhā vigatā vipariṇatā atthaṅgatā abbhatthaṅgatā uppajjitvā vigatā atītā atītaṃsena saṅgahitā, cakkhusamphassajā cetanā sotasamphassajā cetanā ghānasamphassajā cetanā jivhāsamphassajā cetanā kāyasamphassajā cetanā manosamphassajā cetanā—ime vuccanti saṅkhārā atītā. |
Therein what are past volitional activities? Those volitional activities which are past, ceased, dissolved, changed, terminated, disappeared, or which having arisen have dissolved, have passed and are classed among the things that are past, (i.e.) volition born of eye contact, volition born of ear contact, volition born of nose contact, volition born of tongue contact, volition born of body contact, volition born of mind contact. These are called past volitional activities. |
Tattha katame saṅkhārā anāgatā? Ye saṅkhārā ajātā abhūtā asañjātā anibbattā anabhinibbattā apātubhūtā anuppannā asamuppannā anuṭṭhitā asamuṭṭhitā anāgatā anāgataṃsena saṅgahitā, cakkhusamphassajā cetanā sotasamphassajā cetanā ghānasamphassajā cetanā jivhāsamphassajā cetanā kāyasamphassajā cetanā manosamphassajā cetanā—ime vuccanti saṅkhārā anāgatā. |
Therein what are future volitional activities? Those volitional activities which are not born, not become, not begotten, non-existent, fully non-existent, not apparent, not risen, not well risen, not uprisen, not well uprisen, which are future and are classed among the things that are future, (i.e.) volition born of eye contact, volition born of ear contact, volition born of nose contact, volition born of tongue contact, volition born of body contact, volition born of mind contact. These are called future volitional activities. |
Tattha katame saṅkhārā paccuppannā? Ye saṅkhārā jātā bhūtā sañjātā nibbattā abhinibbattā pātubhūtā uppannā samuppannā uṭṭhitā samuṭṭhitā paccuppannā paccuppannaṃsena saṅgahitā, cakkhusamphassajā cetanā sotasamphassajā cetanā ghānasamphassajā cetanā jivhāsamphassajā cetanā kāyasamphassajā cetanā manosamphassajā cetanā—ime vuccanti saṅkhārā paccuppannā. |
Therein what are present volitional activities? Those volitional activities which are born, become, begotten, existent, fully existent, apparent, risen, well risen, uprisen, well uprisen, which are present and are classed among the things that are present, (i.e.) volition born of eye contact, volition born of ear contact, volition born of nose contact, volition born of tongue contact, volition born of body contact, volition born of mind contact. These are called present volitional activities. |
Tattha katame saṅkhārā ajjhattā? Ye saṅkhārā tesaṃ tesaṃ sattānaṃ ajjhattaṃ paccattaṃ niyakā pāṭipuggalikā upādinnā, cakkhusamphassajā cetanā sotasamphassajā cetanā ghānasamphassajā cetanā jivhāsamphassajā cetanā kāyasamphassajā cetanā manosamphassajā cetanā—ime vuccanti saṅkhārā ajjhattā. |
Therein what are internal volitional activities? Those volitional activities which, for this or that being, are personal, self-referable, one’s own, individual and are grasped (by craving and false view), (i.e.) volition born of eye contact, volition born of ear contact, volition born of nose contact, volition born of tongue contact, volition born of body contact, volition born of mind contact. These are called internal volitional activities. |
Tattha katame saṅkhārā bahiddhā? Ye saṅkhārā tesaṃ tesaṃ parasattānaṃ parapuggalānaṃ ajjhattaṃ paccattaṃ niyakā pāṭipuggalikā upādinnā, cakkhusamphassajā cetanā sotasamphassajā cetanā ghānasamphassajā cetanā jivhāsamphassajā cetanā kāyasamphassajā cetanā manosamphassajā cetanā—ime vuccanti saṅkhārā bahiddhā. |
Therein what are external volitional activities? Those volitional activities which, for this or that other being, for other persons, are personal, self-referable, one’s own, individual and are grasped, (i.e.) volition born of eye contact, volition born of ear contact, volition born of nose contact, volition born of tongue contact, volition born of body contact, volition born of mind contact. These are called external volitional activities. |
Tattha katame saṅkhārā oḷārikā sukhumā? Akusalā saṅkhārā oḷārikā, kusalābyākatā saṅkhārā sukhumā. Kusalākusalā saṅkhārā oḷārikā, abyākatā saṅkhārā sukhumā. Dukkhāya vedanāya sampayuttā saṅkhārā oḷārikā, sukhāya ca adukkhamasukhāya ca vedanāhi sampayuttā saṅkhārā sukhumā. Sukhadukkhāhi vedanāhi sampayuttā saṅkhārā oḷārikā, adukkhamasukhāya vedanāya sampayuttā saṅkhārā sukhumā. Asamāpannassa saṅkhārā oḷārikā, samāpannassa saṅkhārā sukhumā. Sāsavā saṅkhārā oḷārikā, anāsavā saṅkhārā sukhumā. Te te vā pana saṅkhāre upādāyupādāya saṅkhārā oḷārikā sukhumā daṭṭhabbā. |
Therein what are gross (also) subtle volitional activities? Unskilful volitional activities are gross; skilful and neither-skilful-nor-unskilful volitional activities are subtle. Skilful and unskilful volitional activities are gross; neither-skilful-nor-unskilful volitional activities are subtle. Volitional activities associated with painful feeling are gross; volitional activities associated with pleasant also with neither-painful-nor-pleasant feelings are subtle. Volitional activities associated with pleasant and painful feelings are gross; volitional activities associated with neither-painful-nor-pleasant feeling are subtle. The volitional activities of one not experiencing higher mental dhammas are gross; the mental activities of one experiencing higher mental dhammas are subtle. Volitional activities that are objects of the defilements are gross; volitional activities that are not objects of the defilements are subtle. Gross and subtle volitional activities should be understood by comparing these volitional activities with those. |
Tattha katame saṅkhārā hīnā paṇītā? Akusalā saṅkhārā hīnā, kusalābyākatā saṅkhārā paṇītā. Kusalākusalā saṅkhārā hīnā, abyākatā saṅkhārā paṇītā. Dukkhāya vedanāya sampayuttā saṅkhārā hīnā, sukhāya ca adukkhamasukhāya ca vedanāhi sampayuttā saṅkhārā paṇītā. Sukhadukkhāhi vedanāhi sampayuttā saṅkhārā hīnā, adukkhamasukhāya vedanāya sampayuttā saṅkhārā paṇītā. Asamāpannassa saṅkhārā hīnā, samāpannassa saṅkhārā paṇītā. Sāsavā saṅkhārā hīnā, anāsavā saṅkhārā paṇītā. Te te vā pana saṅkhāre upādāyupādāya saṅkhārā hīnā paṇītā daṭṭhabbā. |
Therein what are inferior (also) superior volitional activities? Unskilful volitional activities are inferior; skilful and neither-skilful-nor-unskilful volitional activities are superior. Skilful and unskilful volitional activities are inferior; neither-skilful-nor-unskilful volitional activities are superior. Volitional activities asso-ciated with painful feeling are inferior; volitional activities associated with pleasant also with neither-painful-nor-pleasant feelings are superior. Volitional activities associated with pleasant and painful feelings are inferior; volitional activities associated with neither-painful-nor-pleasant feeling are superior. The volitional activities of one not experiencing higher mental dhammas are inferior; the volitional activities of one experiencing higher mental dhammas are superior. Volitional activities that are the objects of the defilements are inferior; volitional activities that are not the objects of the defilements are superior. Inferior and superior volitional activities should be understood by comparing these volitional activities with those. |
Tattha katame saṅkhārā dūre? Akusalā saṅkhārā kusalābyākatehi saṅkhārehi dūre; kusalābyākatā saṅkhārā akusalehi saṅkhārehi dūre; kusalā saṅkhārā akusalābyākatehi saṅkhārehi dūre; akusalābyākatā saṅkhārā kusalehi saṅkhārehi dūre; abyākatā saṅkhārā kusalākusalehi saṅkhārehi dūre; kusalākusalā saṅkhārā abyākatehi saṅkhārehi dūre. Dukkhāya vedanāya sampayuttā saṅkhārā sukhāya ca adukkhamasukhāya ca vedanāhi sampayuttehi saṅkhārehi dūre; sukhāya ca adukkhamasukhāya ca vedanāhi sampayuttā saṅkhārā dukkhāya vedanāya sampayuttehi saṅkhārehi dūre; sukhāya vedanāya sampayuttā saṅkhārā dukkhāya ca adukkhamasukhāya ca vedanāhi sampayuttehi saṅkhārehi dūre; dukkhāya ca adukkhamasukhāya ca vedanāhi sampayuttā saṅkhārā sukhāya vedanāya sampayuttehi saṅkhārehi dūre; adukkhamasukhāya vedanāya sampayuttā saṅkhārā sukhadukkhāhi vedanāhi sampayuttehi saṅkhārehi dūre; sukhadukkhāhi vedanāhi sampayuttā saṅkhārā adukkhamasukhāya vedanāya sampayuttehi saṅkhārehi dūre. Asamāpannassa saṅkhārā samāpannassa saṅkhārehi dūre; samāpannassa saṅkhārā asamāpannassa saṅkhārehi dūre. Sāsavā saṅkhārā anāsavehi saṅkhārehi dūre; anāsavā saṅkhārā sāsavehi saṅkhārehi dūre. Ime vuccanti saṅkhārā dūre. |
Therein what are distant volitional activities? Unskilful volitional activities are distant from skilful and neither-skilful-nor-unskilful volitional activities; skilful and neither-skilful-nor-unskilful volitional activities are distant from unskilful volitional activities; skilful volitional activities are distant from unskilful and neither-skilful-nor-unskilful volitional activities; unskilful and neither-skilful-nor-unskilful volitional activities are distant from skilful volitional activities; neither-skilful-nor-unskilful volitional activities are distant from skilful and unskilful volitional activities; skilful and unskilful volitional activities are distant from neither-skilful-nor-unskilful volitional activities. Volitional activities associated with painful feeling are distant from volitional activities associated with pleasant also with neither-painful-nor-pleasant feelings; volitional activities associated with pleasant also with neither-painful-nor-pleasant feelings are distant from volitional activities associated with painful feeling; volitional activities associated with pleasant feeling are distant from volitional activities associated with painful also with neither-painful-nor-pleasant feelings; volitional activities associated with painful also with neither-painful-nor-pleasant feelings are distant from volitional activities associated with pleasant feeling; volitional activities associated with neither-painful-nor-pleasant feeling are distant from volitional activities associated with pleasant and painful feelings; volitional activities associated with pleasant and painful feelings are distant from volitional activities associated with neither-painful-nor-pleasant feeling. The volitional activities of one not experiencing higher mental dhammas are distant from the volitional activities of one experiencing higher mental dhammas; the volitional activities of one experiencing higher mental dhammas are distant from the volitional activities of one not experiencing higher mental dhammas. Volitional activities that are the objects of the defilements are distant from volitional activities that are not the objects of the defilements; volitional activities that are not the objects of the defilements are distant from volitional activities that are the objects of the defilements. These are called distant volitional activities. |
Tattha katame saṅkhārā santike? Akusalā saṅkhārā akusalānaṃ saṅkhārānaṃ santike; kusalā saṅkhārā kusalānaṃ saṅkhārānaṃ santike; abyākatā saṅkhārā abyākatānaṃ saṅkhārānaṃ santike. Dukkhāya vedanāya sampayuttā saṅkhārā dukkhāya vedanāya sampayuttānaṃ saṅkhārānaṃ santike; sukhāya vedanāya sampayuttā saṅkhārā sukhāya vedanāya sampayuttānaṃ saṅkhārānaṃ santike; adukkhamasukhāya vedanāya sampayuttā saṅkhārā adukkhamasukhāya vedanāya sampayuttānaṃ saṅkhārānaṃ santike. Asamāpannassa saṅkhārā asamāpannassa saṅkhārānaṃ santike; samāpannassa saṅkhārā samāpannassa saṅkhārānaṃ santike. Sāsavā saṅkhārā sāsavānaṃ saṅkhārānaṃ santike; anāsavā saṅkhārā anāsavānaṃ saṅkhārānaṃ santike. Ime vuccanti saṅkhārā santike. Te te vā pana saṅkhāre upādāyupādāya saṅkhārā dūre santike daṭṭhabbā. |
Therein what are proximate volitional activities? Unskilful volitional activities are proximate to unskilful volitional activities; skilful volitional activities are proximate to skilful volitional activities; neither-skilful-nor-unskilful volitional activities are proximate to neither-skilful-nor-unskilful volitional activities. Volitional activities associated with painful feeling are proximate to volitional activities associated with painful feeling; volitional activities associated with pleasant feeling are proximate to volitional activities associated with pleasant feeling; volitional activities associated with neither-painful-nor-pleasant feeling are proximate to volitional activities associated with neither-painful-nor-pleasant feeling. The volitional activities of one not experiencing higher mental dhammas are proximate to the volitional activities of one not experiencing higher mental dhammas; the volitional activities of one experiencing higher mental dhammas are proximate to the volitional activities of one experiencing higher mental dhammas. Volitional activities that are the objects of the defilements are proximate to volitional activities that are the objects of the defilements; volitional activities that are not the objects of the defilements are proximate to volitional activities that are not the objects of the defilements. These are called proximate volitional activities. Distant and proximate volitional activities should be understood by comparing these volitional activities with those. |
1.5. Viññāṇakkhandha |
1.1.5. The Aggregate Of Consciousness |
Tattha katamo viññāṇakkhandho? Yaṃ kiñci viññāṇaṃ atītānāgatapaccuppannaṃ ajjhattaṃ vā bahiddhā vā oḷārikaṃ vā sukhumaṃ vā hīnaṃ vā paṇītaṃ vā yaṃ dūre santike vā, tadekajjhaṃ abhisaññūhitvā abhisaṅkhipitvā—ayaṃ vuccati viññāṇakkhandho. |
Therein what is the aggregate of consciousness? Whatever consciousness is past, future or present, internal or external, gross or subtle, inferior or superior, distant or proximate; (taking) these together collectively and briefly, this is called the aggregate of consciousness. |
Tattha katamaṃ viññāṇaṃ atītaṃ? Yaṃ viññāṇaṃ atītaṃ niruddhaṃ vigataṃ vipariṇataṃ atthaṅgataṃ abbhatthaṅgataṃ uppajjitvā vigataṃ atītaṃ atītaṃsena saṅgahitaṃ, cakkhuviññāṇaṃ sotaviññāṇaṃ ghānaviññāṇaṃ jivhāviññāṇaṃ kāyaviññāṇaṃ manoviññāṇaṃ—idaṃ vuccati viññāṇaṃ atītaṃ. |
Therein what is past consciousness? That consciousness whieh is past, ceased, dissolved, changed, terminated, disappeared, or which having arisen has dissolved, has passed and is classed among the things that are past, (i.e.) eye consciousness, ear consciousness, nose consciousness, tongue consciousness, body consciousness, mind consciousness. This is called past consciousness. |
Tattha katamaṃ viññāṇaṃ anāgataṃ? Yaṃ viññāṇaṃ ajātaṃ abhūtaṃ asañjātaṃ anibbattaṃ anabhinibbattaṃ apātubhūtaṃ anuppannaṃ asamuppannaṃ anuṭṭhitaṃ asamuṭṭhitaṃ anāgataṃ anāgataṃsena saṅgahitaṃ, cakkhuviññāṇaṃ sotaviññāṇaṃ ghānaviññāṇaṃ jivhāviññāṇaṃ kāyaviññāṇaṃ manoviññāṇaṃ—idaṃ vuccati viññāṇaṃ anāgataṃ. |
Therein what is future consciousness? That consciousness which is not born, not become, not begotten, non-existent, fully non-existent, not apparent, not risen, not well risen, not uprisen, not well uprisen, which is future and is classed among the things that are future, (i.e.) eye consciousness, ear consciousness, nose consciousness, tongue consciousness, body consciousness, mind consciousness. This is called future consciousness. |
Tattha katamaṃ viññāṇaṃ paccuppannaṃ? Yaṃ viññāṇaṃ jātaṃ bhūtaṃ sañjātaṃ nibbattaṃ abhinibbattaṃ pātubhūtaṃ uppannaṃ samuppannaṃ uṭṭhitaṃ samuṭṭhitaṃ paccuppannaṃ paccuppannaṃsena saṅgahitaṃ, cakkhuviññāṇaṃ sotaviññāṇaṃ ghānaviññāṇaṃ jivhāviññāṇaṃ kāyaviññāṇaṃ manoviññāṇaṃ—idaṃ vuccati viññāṇaṃ paccuppannaṃ. |
Therein what is present consciousness? That consciousness which is born, become, begotten, existent, fully existent, apparent, risen, well risen, uprisen, well uprisen, which is present and is classed among the things that are present, (i.e.) eye consciousness, ear consciousness, nose consciousness, tongue consciousness, body consciousness, mind consciousness. This is called present consciousness. |
Tattha katamaṃ viññāṇaṃ ajjhattaṃ? Yaṃ viññāṇaṃ tesaṃ tesaṃ sattānaṃ ajjhattaṃ paccattaṃ niyakaṃ pāṭipuggalikaṃ upādinnaṃ, cakkhuviññāṇaṃ sotaviññāṇaṃ ghānaviññāṇaṃ jivhāviññāṇaṃ kāyaviññāṇaṃ manoviññāṇaṃ—idaṃ vuccati viññāṇaṃ ajjhattaṃ. |
Therein what is internal consciousness? That consciousness which, for this or that being, is personal, self-referable, one’s own, individual and is grasped (by craving and false view), (i.e.) eye consciousness, ear consciousness, nose consciousness, tongue consciousness, body consciousness, mind consciousness. This is called internal consciousness. |
Tattha katamaṃ viññāṇaṃ bahiddhā? Yaṃ viññāṇaṃ tesaṃ tesaṃ parasattānaṃ parapuggalānaṃ ajjhattaṃ paccattaṃ niyakaṃ pāṭipuggalikaṃ upādinnaṃ, cakkhuviññāṇaṃ sotaviññāṇaṃ ghānaviññāṇaṃ jivhāviññāṇaṃ kāyaviññāṇaṃ manoviññāṇaṃ—idaṃ vuccati viññāṇaṃ bahiddhā. |
Therein what is external consciousness? That consciousness which, for this or that other being, for other persons is personal, self-referable, one’s own, individual and is grasped, (i.e.) eye consciousness, ear consciousness, nose consciousness, tongue consciousness, body consciousness, mind consciousness. This is called external consciousness. |
Tattha katamaṃ viññāṇaṃ oḷārikaṃ sukhumaṃ? Akusalaṃ viññāṇaṃ oḷārikaṃ, kusalābyākatā viññāṇā sukhumā. Kusalākusalā viññāṇā oḷārikā, abyākataṃ viññāṇaṃ sukhumaṃ. Dukkhāya vedanāya sampayuttaṃ viññāṇaṃ oḷārikaṃ, sukhāya ca adukkhamasukhāya ca vedanāhi sampayuttā viññāṇā sukhumā. Sukhadukkhāhi vedanāhi sampayuttā viññāṇā oḷārikā, adukkhamasukhāya vedanāya sampayuttaṃ viññāṇaṃ sukhumaṃ. Asamāpannassa viññāṇaṃ oḷārikaṃ, samāpannassa viññāṇaṃ sukhumaṃ. Sāsavaṃ viññāṇaṃ oḷārikaṃ, anāsavaṃ viññāṇaṃ sukhumaṃ. Taṃ taṃ vā pana viññāṇaṃ upādāyupādāya viññāṇaṃ oḷārikaṃ sukhumaṃ daṭṭhabbaṃ. |
Therein what is gross (also) subtle consciousness? Unskilful consciousness is gross; skilful and neither-skilful-nor-unskilful consciousness is subtle. Skilful and unskilful consciousness is gross; neither-skilful-nor-unskilful consciousness is subtle. Consciousness associated with painful feeling is gross; consciousness associated with pleasant also with neither-painful-nor-pleasant feelings is subtle. Consciousness associated with pleasant and painful feelings is gross; consciousness associated with neither-painful-nor-pleasant feeling is subtle. The consciousness of one not experiencing higher mental dhammas is gross; the consciousness of one experiencing higher mental dhammas is subtle. Consciousness that is the object of the defilements is gross; consciousness that is not the object of the defilements is subtle. Gross and subtle consciousness should be understood by comparing this consciousness with that. |
Tattha katamaṃ viññāṇaṃ hīnaṃ paṇītaṃ? Akusalaṃ viññāṇaṃ hīnaṃ, kusalābyākatā viññāṇā paṇītā. Kusalākusalā viññāṇā hīnā, abyākataṃ viññāṇaṃ paṇītaṃ. Dukkhāya vedanāya sampayuttaṃ viññāṇaṃ hīnaṃ, sukhāya ca adukkhamasukhāya ca vedanāhi sampayuttā viññāṇā paṇītā. Sukhadukkhāhi vedanāhi sampayuttā viññāṇā hīnā, adukkhamasukhāya vedanāya sampayuttaṃ viññāṇaṃ paṇītaṃ. Asamāpannassa viññāṇaṃ hīnaṃ, samāpannassa viññāṇaṃ paṇītaṃ. Sāsavaṃ viññāṇaṃ hīnaṃ, anāsavaṃ viññāṇaṃ paṇītaṃ. Taṃ taṃ vā pana viññāṇaṃ upādāyupādāya viññāṇaṃ hīnaṃ paṇītaṃ daṭṭhabbaṃ. |
Therein what is inferior (also) superior consciousness? Unskilful consciousness is inferior; skilful and neither-skilful-nor-unskilful consciousness is superior. Skilful and unskilful consciousness is inferior; neither-skilful-nor-unskilful consciousness is superior. Consciousness associated with painful feeling is inferior; consciousness associated with pleasant also with neither-painful-nor-pleasant feelings is superior. Consciousness associated with pleasant and painful feelings is inferior; consciousness associated with neither-painful-nor-pleasant feeling is superior. The consciousness of one not experiencing higher mental dhammas is inferior; the consciousness of one experiencing higher mental dhammas is superior. Consciousness that is the object of the defilements is inferior; consciousness that is not the object of the defilements is superior. Inferior and superior consciousness should be understood by comparing this consciousness with that. |
Tattha katamaṃ viññāṇaṃ dūre? Akusalaṃ viññāṇaṃ kusalābyākatehi viññāṇehi dūre; kusalābyākatā viññāṇā akusalā viññāṇā dūre; kusalaṃ viññāṇaṃ akusalābyākatehi viññāṇehi dūre; akusalābyākatā viññāṇā kusalā viññāṇā dūre; abyākataṃ viññāṇaṃ kusalākusalehi viññāṇehi dūre; kusalākusalā viññāṇā abyākatā viññāṇā dūre. Dukkhāya vedanāya sampayuttaṃ viññāṇaṃ sukhāya ca adukkhamasukhāya ca vedanāhi sampayuttehi viññāṇehi dūre; sukhāya ca adukkhamasukhāya ca vedanāhi sampayuttā viññāṇā dukkhāya vedanāya sampayuttā viññāṇā dūre; sukhāya vedanāya sampayuttaṃ viññāṇaṃ dukkhāya ca adukkhamasukhāya ca vedanāhi sampayuttehi viññāṇehi dūre; dukkhāya ca adukkhamasukhāya ca vedanāhi sampayuttā viññāṇā sukhāya vedanāya sampayuttā viññāṇā dūre; adukkhamasukhāya vedanāya sampayuttaṃ viññāṇaṃ sukhadukkhāhi vedanāhi sampayuttehi viññāṇehi dūre; sukhadukkhāhi vedanāhi sampayuttā viññāṇā adukkhamasukhāya vedanāya sampayuttā viññāṇā dūre. Asamāpannassa viññāṇaṃ samāpannassa viññāṇā dūre; samāpannassa viññāṇaṃ asamāpannassa viññāṇā dūre. Sāsavaṃ viññāṇaṃ anāsavā viññāṇā dūre; anāsavaṃ viññāṇaṃ sāsavā viññāṇā dūre—idaṃ vuccati viññāṇaṃ dūre. |
Therein what is distant consciousness? Unskilful consciousness is distant from skilful and neither-skilful-nor-unskilful consciousness; skilful and neither-skilful-nor-unskilful consciousness is distant from unskilful consciousness; skilful consciousness is distant from unskilful and neither-skilful-nor-unskilful consciousness; unskilful and neither-skilful-nor-unskilful consciousness is distant from skilful consciousness; neither-skilful-nor-unskilful consciousness is distant from skilful and unskilful consciousness; skilful and unskilful consciousness is distant from neither-skilful-nor-unskilful consciousness. Consciousness associated with painful feeling is distant from consciousness associated with pleasant also with neither-painful-nor-pleasant feelings; consciousness associated with pleasant also with neither-painful-nor-pleasant feelings is distant from consciousness associated with painful feeling; consciousness associated with pleasant feeling is distant from consciousness associated with painful also with neither-painful-nor-pleasant feelings; consciousness associated with painful also with neither-painful-nor-pleasant feelings is distant from consciousness associated with pleasant feeling. Consciousness associated with neither-painful-nor-pleasant feeling is distant from consciousness associated with pleasant and painful feelings; consciousness associated with pleasant and painful feelings is distant from consciousness associated with neither-painful-nor-pleasant feeling. The consciousness of one not experiencing higher mental dhammas is distant from the consciousness of one experiencing higher mental dhammas; the consciouness of one experiencing higher mental dhammas is distant from the consciousness of one not experiencing higher mental dhammas. Consciousness that is the object of the defilements is distant from consciousness that is not the object of the defilements; consciousness that is not the object of the defilements is distant from consciousness that is the object of the defilements. This is called distant consciousness. |
Tattha katamaṃ viññāṇaṃ santike? Akusalaṃ viññāṇaṃ akusalassa viññāṇassa santike; kusalaṃ viññāṇaṃ kusalassa viññāṇassa santike; abyākataṃ viññāṇaṃ abyākatassa viññāṇassa santike. Dukkhāya vedanāya sampayuttaṃ viññāṇaṃ dukkhāya vedanāya sampayuttassa viññāṇassa santike; sukhāya vedanāya sampayuttaṃ viññāṇaṃ sukhāya vedanāya sampayuttassa viññāṇassa santike; adukkhamasukhāya vedanāya sampayuttaṃ viññāṇaṃ adukkhamasukhāya vedanāya sampayuttassa viññāṇassa santike. Asamāpannassa viññāṇaṃ asamāpannassa viññāṇassa santike; samāpannassa viññāṇaṃ samāpannassa viññāṇassa santike. Sāsavaṃ viññāṇaṃ sāsavassa viññāṇassa santike; anāsavaṃ viññāṇaṃ anāsavassa viññāṇassa santike— idaṃ vuccati viññāṇaṃ santike. Taṃ taṃ vā pana viññāṇaṃ upādāyupādāya viññāṇaṃ dūre santike daṭṭhabbaṃ. |
Therein what is proximate consciousness? Unskilful consciousness is proximate to unskilful consciousness; skilful consciousness is proximate to skilful consciousness; neither-skilful-nor-unskilful consciousness is proximate to neither-skilful-nor-unskilful consciousness. Consciousness associated with painful feeling is proximate to consciousness associated with painful feeling; consciousness associated with pleasant feeling is proximate to consciousness associated with pleasant feeling; consciousness associated with neither-painful-nor-pleasant feeling is proximate to consciousness associated with neither-painful-nor-pleasant feeling. The consciousness of one not experiencing higher mental dhammas is proximate to the consciousness of one not experiencing higher mental dhammas; the consciousness of one experiencing higher mental dhammas is proximate to the consciousness of one experiencing higher mental dhammas. Consciousness that is the object of the defilements is proximate to consciousness that is the object of the defilements; consciousness that is not the object of the defilements is proximate to consciousness that is not the object of the defilements. This is called proximate consciousness. Distant and proximate consciousness should be understood by comparing this consciousness with that. |
Suttantabhājanīyaṃ. |
(Here Ends) Analysis According To The Discourses |
2. Abhidhammabhājanīya |
1.2. Analysis According To Abhidhamma |
Pañcakkhandhā—rūpakkhandho, vedanākkhandho, saññākkhandho, saṅkhārakkhandho, viññāṇakkhandho. |
The five aggregates are: The aggregate of form, aggregate of feeling, aggregate of perception, aggregate of volitional activities, aggregate of consciousness. |
2.1. Rūpakkhandha |
1.2.1. The Aggregate Of Form |
Tattha katamo rūpakkhandho? Ekavidhena rūpakkhandho—sabbaṃ rūpaṃ na hetu, ahetukaṃ, hetuvippayuttaṃ, sappaccayaṃ, saṅkhataṃ, rūpaṃ, lokiyaṃ, sāsavaṃ, saṃyojaniyaṃ, ganthaniyaṃ, oghaniyaṃ, yoganiyaṃ, nīvaraṇiyaṃ, parāmaṭṭhaṃ, upādāniyaṃ, saṃkilesikaṃ, abyākataṃ, anārammaṇaṃ, acetasikaṃ, cittavippayuttaṃ, nevavipākanavipākadhammadhammaṃ, asaṃkiliṭṭhasaṃkilesikaṃ, na savitakkasavicāraṃ, na avitakkavicāramattaṃ, avitakkaavicāraṃ, na pītisahagataṃ, na sukhasahagataṃ, na upekkhāsahagataṃ, neva dassanena na bhāvanāya pahātabbaṃ, neva dassanena na bhāvanāya pahātabbahetukaṃ, nevācayagāmināpacayagāmī, nevasekkhanāsekkhaṃ, parittaṃ, kāmāvacaraṃ, na rūpāvacaraṃ, na arūpāvacaraṃ, pariyāpannaṃ, no apariyāpannaṃ, aniyataṃ, aniyyānikaṃ, uppannaṃ, chahi viññāṇehi viññeyyaṃ, aniccaṃ, jarābhibhūtaṃ. Evaṃ ekavidhena rūpakkhandho. |
Therein what is the aggregate of form? The aggregate of form by way of singlefold division: All form is not root. Is not accompanied by root. Is not associated with root. Is with cause. Is conditioned. Is material. Is mundane. Is the object of the defilements. Is the object of the fetters. Is the object of the ties. Is the object of the floods. Is the object of the bonds. Is the object of the hindrances. Is the object of the perversions. Is the object of the graspings. Is the object of the corruptions. Is neither-skilful-nor-unskilful. Has no object. Is not mental concomitant. Is not associated with consciousness. Is neither resultant nor productive of resultant. Is not corrupt, is the object of the corruptions. Is not “accompanied by initial application, accompanied by sustained application”. Is not “without initial application, sustained application only”. Is without initial application, without sustained application. Is not accompanied by rapture. Is not accompanied by pleasure. Is not accompanied by indifference. Is not to be abandoned either by the first path or by the subsequent paths. Has no root to be abandoned either by the first path or by the subsequent paths. Is neither cumulative nor dispersive (of continuing rebirth and death). Is neither of the seven supramundane stages nor of the final supramundane stage. Is low. Is characteristic of the plane of desire. Is not characteristic of the plane of form. Is not characteristic of the formless plane. Is included (i.e. is mundane). Is not “not included” (i.e. not supramundane). Is of no fixed (resultant time). Does not tend to release. Is risen. Is cognizable by the six types of cognition. Is not permanent. Is subject to decay. Thus is the aggregate of form by way of singlefold division. |
Duvidhena rūpakkhandho—atthi rūpaṃ upādā, atthi rūpaṃ no upādā. Atthi rūpaṃ upādinnaṃ, atthi rūpaṃ anupādinnaṃ. Atthi rūpaṃ upādinnupādāniyaṃ, atthi rūpaṃ anupādinnupādāniyaṃ. Atthi rūpaṃ sanidassanaṃ, atthi rūpaṃ anidassanaṃ. Atthi rūpaṃ sappaṭighaṃ, atthi rūpaṃ appaṭighaṃ. Atthi rūpaṃ indriyaṃ, atthi rūpaṃ na indriyaṃ. Atthi rūpaṃ mahābhūtaṃ, atthi rūpaṃ na mahābhūtaṃ. Atthi rūpaṃ viññatti, atthi rūpaṃ na viññatti. Atthi rūpaṃ cittasamuṭṭhānaṃ, atthi rūpaṃ na cittasamuṭṭhānaṃ. Atthi rūpaṃ cittasahabhu, atthi rūpaṃ na cittasahabhu. Atthi rūpaṃ cittānuparivatti, atthi rūpaṃ na cittānuparivatti. Atthi rūpaṃ ajjhattikaṃ, atthi rūpaṃ bāhiraṃ. Atthi rūpaṃ oḷārikaṃ, atthi rūpaṃ sukhumaṃ. Atthi rūpaṃ dūre, atthi rūpaṃ santike … pe … atthi rūpaṃ kabaḷīkāro āhāro, atthi rūpaṃ na kabaḷīkāro āhāro. Evaṃ duvidhena rūpakkhandho. |
The aggregate of form by way of twofold division: There is form that is derived; there is form that is not derived. There is form that is grasped (by craving and false view); there is form that is not grasped. There is form that is grasped, is the object of the graspings; there is form that is not grasped, is the object of the graspings. There is form that is visible; there is form that is not visible, there is form that is impingent; there is form that is not impingent. There is form that is faculty; there is form that is not faculty. There is form that is of the (four) great essentials; there is form that is not of the (four) great essentials. There is form that is expressive; there is form that is not expressive. There is form that is generated by consciousness; there is form that is not generated by consciousness. There is form that is co-existent with consciousness; there is form that is not co-existent with consciousness. There is form that accompanies consciousness; there is form that does not accompany consciousness. There is form that is internal; there is form that is external. There is form that is gross; there is form that is subtle. There is form that is distant; there is form that is proximate. See Dhammasaṅgaṇī, section on form, for omissions. There is form that is the nutrient factor of food; there is form that is not the nutrient factor of food. Thus is the aggregate of form by way of twofold division. |
(Yathā rūpakaṇḍe vibhattaṃ, tathā idha vibhajitabbaṃ.) |
As analysed in the section on form (of Dhammasaṅgaṇī) so should it be analysed here. |
Tividhena rūpakkhandho—yaṃ taṃ rūpaṃ ajjhattikaṃ taṃ upādā, yaṃ taṃ rūpaṃ bāhiraṃ taṃ atthi upādā, atthi no upādā. Yaṃ taṃ rūpaṃ ajjhattikaṃ taṃ upādinnaṃ, yaṃ taṃ rūpaṃ bāhiraṃ taṃ atthi upādinnaṃ, atthi anupādinnaṃ. Yaṃ taṃ rūpaṃ ajjhattikaṃ taṃ upādinnupādāniyaṃ, yaṃ taṃ rūpaṃ bāhiraṃ taṃ atthi upādinnupādāniyaṃ, atthi anupādinnupādāniyaṃ … pe … yaṃ taṃ rūpaṃ ajjhattikaṃ taṃ na kabaḷīkāro āhāro, yaṃ taṃ rūpaṃ bāhiraṃ taṃ atthi kabaḷīkāro āhāro, atthi na kabaḷīkāro āhāro. Evaṃ tividhena rūpakkhandho. |
The aggregate of form by way of threefold division: That form which is internal is derived; that form which is external is derived; is not derived. That form which is internal is grasped; that form which is external is grasped; is not grasped. That form which is internal is grasped, is the object of the graspings; that form which is external is grasped, is the object of the graspings; is not grasped, is the object of the graspings. See Dhammasaṅgaṇī, section on form, for omissions. That form which is internal is not the nutrient factor of food; that form which is external is the nutrient factor of food; is not the nutrient factor of food. Thus is the aggregate of form by way of threefold division. |
Catubbidhena rūpakkhandho—yaṃ taṃ rūpaṃ upādā taṃ atthi upādinnaṃ, atthi anupādinnaṃ; yaṃ taṃ rūpaṃ no upādā taṃ atthi upādinnaṃ, atthi anupādinnaṃ. Yaṃ taṃ rūpaṃ upādā taṃ atthi upādinnupādāniyaṃ, atthi anupādinnupādāniyaṃ; yaṃ taṃ rūpaṃ no upādā taṃ atthi upādinnupādāniyaṃ, atthi anupādinnupādāniyaṃ. Yaṃ taṃ rūpaṃ upādā taṃ atthi sappaṭighaṃ, atthi appaṭighaṃ; yaṃ taṃ rūpaṃ no upādā taṃ atthi sappaṭighaṃ, atthi appaṭighaṃ. Yaṃ taṃ rūpaṃ upādā taṃ atthi oḷārikaṃ, atthi sukhumaṃ; yaṃ taṃ rūpaṃ no upādā taṃ atthi oḷārikaṃ, atthi sukhumaṃ. Yaṃ taṃ rūpaṃ upādā taṃ atthi dūre, atthi santike; yaṃ taṃ rūpaṃ no upādā taṃ atthi dūre, atthi santike … pe … diṭṭhaṃ, sutaṃ, mutaṃ, viññātaṃ rūpaṃ. Evaṃ catubbidhena rūpakkhandho. |
The aggregate of form by way of fourfold division: That form which is derived is grasped; is not grasped: that form which is not derived is grasped; is not grasped. That form which is derived is grasped, is the object of the graspings; is not grasped, is the object of the graspings; that form which is not derived is grasped, is the object of the graspings; is not grasped, is the object of the graspings. That form which is derived is impingent; is not impingent: that form which is not derived is impingent; is not Impingent. That form which is derived is gross; is subtle; that form which is not derived is gross; is subtle. That form which is derived is distant; is proximate: that form which is not derived is distant; is proximate. See Dhammasaṅgaṇī, section on form, for omissions. There is form that is visible, audible, thought, known. Thus is the aggregate of form by way of fourfold division. |
Pañcavidhena rūpakkhandho—pathavīdhātu, āpodhātu, tejodhātu, vāyodhātu, yañca rūpaṃ upādā. Evaṃ pañcavidhena rūpakkhandho. |
The aggregate of form by way of fivefold division: The element of extension; the element of cohesion; the element of heat; the element of motion; and the form derived (from these). Thus is the aggregate of form by way of fivefold division. |
Chabbidhena rūpakkhandho—cakkhuviññeyyaṃ rūpaṃ, sotaviññeyyaṃ rūpaṃ, ghānaviññeyyaṃ rūpaṃ, jivhāviññeyyaṃ rūpaṃ, kāyaviññeyyaṃ rūpaṃ, manoviññeyyaṃ rūpaṃ. Evaṃ chabbidhena rūpakkhandho. |
The aggregate of form by way of sixfold division: Form cognizable by eye; form cognizable by ear; form cognizable by nose; form cognizable by tongue; form cognizable by body; form cognizable by mind. Thus is the aggregate of form by way of sixfold division. |
Sattavidhena rūpakkhandho—cakkhuviññeyyaṃ rūpaṃ, sotaviññeyyaṃ rūpaṃ, ghānaviññeyyaṃ rūpaṃ, jivhāviññeyyaṃ rūpaṃ, kāyaviññeyyaṃ rūpaṃ, manodhātuviññeyyaṃ rūpaṃ, manoviññāṇadhātuviññeyyaṃ rūpaṃ. Evaṃ sattavidhena rūpakkhandho. |
The aggregate of form by way of sevenfold division: Form cognizable by eye; form cognizable by ear; form cognizable by nose; form cognizable by tongue; form cognizable by body; form cognizable by mind element; form cognizable by mind-consciousness-element. Thus is the aggregate of form by way of sevenfold division. |
Aṭṭhavidhena rūpakkhandho—cakkhuviññeyyaṃ rūpaṃ, sotaviññeyyaṃ rūpaṃ, ghānaviññeyyaṃ rūpaṃ, jivhāviññeyyaṃ rūpaṃ, kāyaviññeyyaṃ rūpaṃ atthi sukhasamphassaṃ, atthi dukkhasamphassaṃ, manodhātuviññeyyaṃ rūpaṃ, manoviññāṇadhātuviññeyyaṃ rūpaṃ. Evaṃ aṭṭhavidhena rūpakkhandho. |
The aggregate of form by way of eightfold division: Form cognizable by eye; form cognizable by ear; form cognizable by nose; form cognizable by tongue; form cognizable by body that is pleasant contact, that is painful contact; form cognizable by mind element; form cognizable by mind-consciousness-element. Thus is the aggregate of form by way of eightfold division. |
Navavidhena rūpakkhandho—cakkhundriyaṃ, sotindriyaṃ, ghānindriyaṃ, jivhindriyaṃ, kāyindriyaṃ, itthindriyaṃ, purisindriyaṃ, jīvitindriyaṃ, yañca rūpaṃ na indriyaṃ. Evaṃ navavidhena rūpakkhandho. |
The aggregate of form by way of ninefold division: The faculty of eye; faculty of ear; control-ling faculty of nose; faculty of tongue; faculty of body; faculty of femininity; faculty of masculinity; faculty of vital principle and the form which is not faculty. Thus is the aggregate of form by way of ninefold division. |
Dasavidhena rūpakkhandho—cakkhundriyaṃ, sotindriyaṃ, ghānindriyaṃ, jivhindriyaṃ, kāyindriyaṃ, itthindriyaṃ, purisindriyaṃ, jīvitindriyaṃ, na indriyaṃ rūpaṃ atthi sappaṭighaṃ, atthi appaṭighaṃ. Evaṃ dasavidhena rūpakkhandho. |
The aggregate of form by way of tenfold division: The faculty of eye; faculty of ear; faculty of nose; faculty of tongue; faculty of body; faculty of femininity; faculty of masculinity; faculty of vital principle; form that is not faculty that is impingent, is not impingent. Thus is the aggregate of form by way of tenfold division. |
Ekādasavidhena rūpakkhandho—cakkhāyatanaṃ, sotāyatanaṃ, ghānāyatanaṃ, jivhāyatanaṃ, kāyāyatanaṃ, rūpāyatanaṃ, saddāyatanaṃ, gandhāyatanaṃ, rasāyatanaṃ, phoṭṭhabbāyatanaṃ, yañca rūpaṃ anidassanaappaṭighaṃ dhammāyatanapariyāpannaṃ. Evaṃ ekādasavidhena rūpakkhandho. |
The aggregate of form by way of elevenfold division: The eye sense-base; ear sense-base; nose sense-base; tongue sense-base; body sense-base; visible sense-base; audible sense-base; odorous sense-base; sapid sense-base; tangible sense-base and that form which is not visible, not impingent, included in ideational sense-base. Thus is the aggregate of form by way of elevenfold division. |
Ayaṃ vuccati rūpakkhandho. |
This Is Called The Aggregate Of Form |
2.2. Vedanākkhandha |
1.2.2. The Aggregate Of Feeling |
Tattha katamo vedanākkhandho? Ekavidhena vedanākkhandho—phassasampayutto. |
Therein what is the aggregate of feeling? The aggregate of feeling by way of singlefold division: Is associated with contact. |
Duvidhena vedanākkhandho—atthi sahetuko, atthi ahetuko. |
The aggregate of feeling by way of twofold division; Is accompanied by root; is not accompanied by root. |
Tividhena vedanākkhandho—atthi kusalo, atthi akusalo, atthi abyākato. |
The aggregate of feeling by way of threefold division: Is skilful; is unskilful; is neither-skilful-nor-unskilful. |
Catubbidhena vedanākkhandho—atthi kāmāvacaro, atthi rūpāvacaro, atthi arūpāvacaro, atthi apariyāpanno. |
The aggregate of feeling by way of fourfold division; Is characteristic of the plane of desire; is characteristic of the plane of form; is characteristic of the formless plane; is not included (i.e. is supramundane). |
Pañcavidhena vedanākkhandho—atthi sukhindriyaṃ, atthi dukkhindriyaṃ, atthi somanassindriyaṃ, atthi domanassindriyaṃ, atthi upekkhindriyaṃ. Evaṃ pañcavidhena vedanākkhandho. |
The aggregate of feeling by way of fivefold division: Is control-ling faculty of pleasure (physical); is faculty of pain (physical); is faculty of mental pleasure; is faculty of mental pain; is faculty of indifference. Thus is the aggregate of feeling by way of fivefold division. |
Chabbidhena vedanākkhandho—cakkhusamphassajā vedanā, sotasamphassajā vedanā, ghānasamphassajā vedanā, jivhāsamphassajā vedanā, kāyasamphassajā vedanā, manosamphassajā vedanā. Evaṃ chabbidhena vedanākkhandho. |
The aggregate of feeling by way of sixfold division: Feeling born of eye contact; feeling born of ear contact; feeling born of nose contact; feeling born of tongue contact; feeling born of body contact; feeling born of mind contact. Thus is the aggregate of feeling by way of sixfold division. |
Sattavidhena vedanākkhandho—cakkhusamphassajā vedanā, sotasamphassajā vedanā, ghānasamphassajā vedanā, jivhāsamphassajā vedanā, kāyasamphassajā vedanā, manodhātusamphassajā vedanā, manoviññāṇadhātusamphassajā vedanā. Evaṃ sattavidhena vedanākkhandho. |
The aggregate of feeling by way of sevenfold division: Feeling born of eye contact; feeling born of ear contact; feeling born of nose contact; feeling born of tongue contact; feeling born of body contact; feeling born of mind-element-contact; feeling born of mind-consciousness-element-contact. Thus is the aggregate of feeling by way of sevenfold division. |
Aṭṭhavidhena vedanākkhandho—cakkhusamphassajā vedanā, sotasamphassajā vedanā, ghānasamphassajā vedanā, jivhāsamphassajā vedanā, kāyasamphassajā vedanā atthi sukhā, atthi dukkhā, manodhātusamphassajā vedanā, manoviññāṇadhātusamphassajā vedanā. Evaṃ aṭṭhavidhena vedanākkhandho. |
The aggregate of feeling by way of eightfold division: Feeling born of eye contact; feeling born of ear contact; feeling born of nose contact; feeling born of tongue contact; feeling born of body contact that is pleasant, that is painful; feeling born of mind-element-contact; feeling born of mind-consciousness-element-contact. Thus is the aggregate of feeling by way of eightfold division. |
Navavidhena vedanākkhandho—cakkhusamphassajā vedanā, sotasamphassajā vedanā, ghānasamphassajā vedanā, jivhāsamphassajā vedanā, kāyasamphassajā vedanā, manodhātusamphassajā vedanā, manoviññāṇadhātusamphassajā vedanā atthi kusalā, atthi akusalā, atthi abyākatā. Evaṃ navavidhena vedanākkhandho. |
The aggregate of feeling by way of ninefold division: Feeling born of eye contact; feeling born of ear contact; feeling born of nose contact; feeling born of tongue contact; feeling born of body contact; feeling born of mind-element-contact; feeling born of mind-consciousness-element-contact that is skilful, that is unskilful, that is neither-skilful-nor-unskilful. Thus is the aggregate of feeling by way of ninefold division. |
Dasavidhena vedanākkhandho—cakkhusamphassajā vedanā, sotasamphassajā vedanā, ghānasamphassajā vedanā, jivhāsamphassajā vedanā, kāyasamphassajā vedanā atthi sukhā, atthi dukkhā, manodhātusamphassajā vedanā, manoviññāṇadhātusamphassajā vedanā atthi kusalā, atthi akusalā, atthi abyākatā. Evaṃ dasavidhena vedanākkhandho. |
The aggregate of feeling by way of tenfold division: Feeling born of eye contact; feeling born of ear contact; feeling born of nose contact; feeling born of tongue contact; feeling born of body contact that is pleasant, that is painful; feeling born of mind-element-contact; feeling born of mind-consciousness-element-contact that is skilful, that is unskilful, that is neither-skilful-nor-unskilful. Thus is the aggregate of feeling by way of tenfold division. |
Ekavidhena vedanākkhandho—phassasampayutto. |
The aggregate of feeling by way of singlefold division: Is associated with contact. |
Duvidhena vedanākkhandho—atthi sahetuko, atthi ahetuko. |
The aggregate of feeling by way of twofold division: Is accompanied by root; is not accompanied by root. |
Tividhena vedanākkhandho—atthi vipāko, atthi vipākadhammadhammo, atthi nevavipākanavipākadhammadhammo. Atthi upādinnupādāniyo, atthi anupādinnupādāniyo, atthi anupādinnaanupādāniyo. Atthi saṃkiliṭṭhasaṃkilesiko, atthi asaṃkiliṭṭhasaṃkilesiko, atthi asaṃkiliṭṭhaasaṃkilesiko. Atthi savitakkasavicāro, atthi avitakkavicāramatto, atthi avitakkaavicāro. Atthi dassanena pahātabbo, atthi bhāvanāya pahātabbo, atthi neva dassanena na bhāvanāya pahātabbo. Atthi dassanena pahātabbahetuko, atthi bhāvanāya pahātabbahetuko, atthi neva dassanena na bhāvanāya pahātabbahetuko. Atthi ācayagāmī, atthi apacayagāmī, atthi nevācayagāmināpacayagāmī. Atthi sekkho, atthi asekkho, atthi nevasekkhanāsekkho. Atthi paritto, atthi mahaggato, atthi appamāṇo. Atthi parittārammaṇo, atthi mahaggatārammaṇo, atthi appamāṇārammaṇo. Atthi hīno, atthi majjhimo, atthi paṇīto. Atthi micchattaniyato, atthi sammattaniyato, atthi aniyato. Atthi maggārammaṇo, atthi maggahetuko, atthi maggādhipati. Atthi uppanno, atthi anuppanno, atthi uppādī. Atthi atīto, atthi anāgato, atthi paccuppanno. Atthi atītārammaṇo, atthi anāgatārammaṇo, atthi paccuppannārammaṇo. Atthi ajjhatto, atthi bahiddho, atthi ajjhattabahiddho. Atthi ajjhattārammaṇo, atthi bahiddhārammaṇo, atthi ajjhattabahiddhārammaṇo … pe …. Evaṃ dasavidhena vedanākkhandho. |
The aggregate of feeling by way of threefold division: Is resultant; is productive of resultant; is neither resultant nor productive of resultant. Is grasped (by craving and false view), is the object of the graspings; is not grasped, is the object of the graspings; is not grasped, is not the object of the graspings. Is corrupt, is the object of the corruptions; is not corrupt, is the object of the corruptions; is not corrupt, is not the object of the corruptions. Is accompanied by initial application, accompanied by sustained application; is without initial application, sustained application only; is without initial application, without sustained application. Is to be abandoned by the first path; is to be abandoned by the subsequent paths; is not to be abandoned either by the first path or by the subsequent paths. Has root to be abandoned by the first path; has root to be abandoned by the subsequent paths; has no root to be abandoned either by the first path or by the subsequent paths. Is cumulative (of continuing rebirth and death); is dispersive; is neither cumulative nor dispersive. Is of the seven supramundane stages; is of the final supra-mundane stage; is neither of the seven supramundane stages nor of the final supramundane stage. Is low; is sublime; is immeasurable. Has low object; has sublime object; has immeasurable object. Is inferior; is intermediate; is superior. Is a false (state with) fixed (resultant time); is a right (state with) fixed (resultant time); is of no fixed (resultant time). Has path as its object; has path as its cause; has path as its dominating factor. Is risen; is not risen; is bound to arise. Is past; is future; is present. Has past object; has future object; has present object. Is internal; is external; is both internal and external. Has internal object; has external object; has both internal and external object. See section 34. Thus is the aggregate of feeling by way of tenfold division. |
Ekavidhena vedanākkhandho—phassasampayutto. |
The aggregate of feeling by way of singlefold division: Is associated with contact. |
Duvidhena vedanākkhandho—atthi hetusampayutto, atthi hetuvippayutto … pe … atthi na hetusahetuko, atthi na hetuahetuko. Atthi lokiyo, atthi lokuttaro. Atthi kenaci viññeyyo, atthi kenaci na viññeyyo. Atthi sāsavo, atthi anāsavo. Atthi āsavasampayutto, atthi āsavavippayutto. Atthi āsavavippayuttasāsavo, atthi āsavavippayuttaanāsavo. Atthi saṃyojaniyo, atthi asaṃyojaniyo. Atthi saṃyojanasampayutto, atthi saṃyojanavippayutto. Atthi saṃyojanavippayuttasaṃyojaniyo, atthi saṃyojanavippayuttaasaṃyojaniyo. Atthi ganthaniyo, atthi aganthaniyo. Atthi ganthasampayutto, atthi ganthavippayutto. Atthi ganthavippayuttaganthaniyo, atthi ganthavippayuttaaganthaniyo. Atthi oghaniyo, atthi anoghaniyo. Atthi oghasampayutto, atthi oghavippayutto. Atthi oghavippayuttaoghaniyo, atthi oghavippayuttaanoghaniyo. Atthi yoganiyo, atthi ayoganiyo. Atthi yogasampayutto, atthi yogavippayutto. Atthi yogavippayuttayoganiyo, atthi yogavippayuttaayoganiyo. Atthi nīvaraṇiyo, atthi anīvaraṇiyo. Atthi nīvaraṇasampayutto, atthi nīvaraṇavippayutto. Atthi nīvaraṇavippayuttanīvaraṇiyo, atthi nīvaraṇavippayuttaanīvaraṇiyo. Atthi parāmaṭṭho, atthi aparāmaṭṭho. Atthi parāmāsasampayutto, atthi parāmāsavippayutto. Atthi parāmāsavippayuttaparāmaṭṭho, atthi parāmāsavippayuttaaparāmaṭṭho. Atthi upādinno, atthi anupādinno. Atthi upādāniyo, atthi anupādāniyo. Atthi upādānasampayutto, atthi upādānavippayutto. Atthi upādānavippayuttaupādāniyo, atthi upādānavippayuttaanupādāniyo. Atthi saṃkilesiko, atthi asaṃkilesiko. Atthi saṃkiliṭṭho, atthi asaṃkiliṭṭho. Atthi kilesasampayutto, atthi kilesavippayutto. Atthi kilesavippayuttasaṃkilesiko, atthi kilesavippayuttaasaṃkilesiko. Atthi dassanena pahātabbo, atthi na dassanena pahātabbo. Atthi bhāvanāya pahātabbo, atthi na bhāvanāya pahātabbo. Atthi dassanena pahātabbahetuko, atthi na dassanena pahātabbahetuko. Atthi bhāvanāya pahātabbahetuko, atthi na bhāvanāya pahātabbahetuko. Atthi savitakko, atthi avitakko. Atthi savicāro, atthi avicāro. Atthi sappītiko, atthi appītiko. Atthi pītisahagato, atthi na pītisahagato. Atthi kāmāvacaro, atthi na kāmāvacaro. Atthi rūpāvacaro, atthi na rūpāvacaro. Atthi arūpāvacaro, atthi na arūpāvacaro. Atthi pariyāpanno, atthi apariyāpanno. Atthi niyyāniko, atthi aniyyāniko. Atthi niyato, atthi aniyato. Atthi sauttaro, atthi anuttaro. Atthi saraṇo, atthi araṇo. |
The aggregate of feeling by way of twofold division: Is associated with root; is not associated with root. Is not root, is accompanied by root; is not root, is not accompanied by root. Is mundane; is supramundane. Is cognizable by one way; is not cognizable by another way. Is the object of the defilements; is not the object of the defilements. Is associated with the defilements; is not associated with the defilements. Is not associated with the defilements, is the object of the defilements; is not associated with the defilements, is not the object of the defilements. Is the object of the fetters; is not the object of the fetters. Is associated with the fetters; is not associated with the fetters. Is not associated with the fetters, is the object of the fetters; is not associated with the fetters, is not the object of the fetters. Is the object of the ties; is not the object of the ties. Is associated with the ties; is not associated with the ties. Is not associated with the ties, is the object of the ties; is not associated with the ties, is not the object of the ties. Is the object of the floods; is not the object of the floods. Is associated with the floods; is not associated with the floods. Is not associated with the floods, is the object of the floods; is not associated with the floods, is not the object of the floods. Is the object of the bonds; is not the object of the bonds. Is associated with the bonds; is not associated with the bonds. Is not associated with the bonds, is the object of the bonds; is not associated with the bonds, is not the object of the bonds. Is the object of the hindrances; is not the object of the hindrances. Is associated with the hindrances; is not associated with the hindrances. Is not associated with the hindrances, is the object of the hindrances; is not associated with the hindrances, is not the object of the hindrances. Is the object of the perversions; is not the object of the perversions. Is associated with the perversions; is not associated with the perversions. Is not associated with the perversions, is the object of the perversions; is not associated with the perversions, is not the object of the perversions. Is grasped; is not grasped. Is the object of the graspings; is not the object of the graspings. Is associated with the graspings; is not associated with the graspings. Is not associated with the graspings, is the object of the graspings; is not associated with the graspings, is not the object of the graspings. Is the object of the corruptions; is not the object of the corruptions. Is corrupt; is not corrupt. Is associated with the corruptions; is not associated with the corruptions. Is not associated with the corruptions, is the object of the corruptions; is not associated with the corruptions, is not the object of the corruptions. Is to be abandoned by the first path; is not to be abandoned by the first path. Is to be abandoned by the subsequent paths; is not to be abandoned by the subsequent paths. Has root to be abandoned by the first path; has no root to be abandoned by the first path. Has root to be abandoned by the subsequent paths; has no root to be abandoned by the subsequent paths. Is accompanied by initial application; is without initial application. Is accompanied by sustained application; is without sustained application. Is with rapture; is without rapture. Is accompanied by rapture; is not accompanied by rapture. Is characteristic of the plane of desire; is not characteristic of the plane of desire. Is characteristic of the plane of form; is not characteristic of the plane of form. Is characteristic of the formless plane; is not characteristic of the formless plane. Is included (i.e. is mundane); is not included (i.e. is supramundane). Tends to release; does not tend to release. Is of fixed (resultant time); is of no fixed (resultant time). Is surpassable; is not surpassable. Is with cause of bewailing; is without cause of bewailing. |
Tividhena vedanākkhandho—atthi kusalo, atthi akusalo, atthi abyākato … pe …. Evaṃ dasavidhena vedanākkhandho. |
The aggregate of feeling by way of threefold division: Is skilful; is unskilful; is neither-skilful-nor-unskilful. See section 34. Thus is the aggregate of feeling by way of tenfold division. |
Ekavidhena vedanākkhandho—phassasampayutto. |
The aggregate of feeling by way of singlefold division: Is associated with contact. |
Duvidhena vedanākkhandho—atthi saraṇo, atthi araṇo. |
The aggregate of feeling by way of twofold division: Is with cause of bewailing; is without cause of bewailing. |
Tividhena vedanākkhandho—atthi vipāko, atthi vipākadhammadhammo, atthi nevavipākanavipākadhammadhammo. Atthi upādinnupādāniyo … pe … atthi ajjhattārammaṇo, atthi bahiddhārammaṇo, atthi ajjhattabahiddhārammaṇo … pe …. Evaṃ dasavidhena vedanākkhandho. |
The aggregate of feeling by way of threefold division: Is resultant; is productive of resultant; is neither resultant nor productive of resultant. Is grasped, is the object of the graspings. See section 35. Has internal object; has external object; has both internal and external object. See section 34. Thus is the aggregate of feeling by way of tenfold division. |
Dukamūlakaṃ. |
(Here Ends The Section) Sense-based On The Couplets |
Ekavidhena vedanākkhandho—phassasampayutto. |
The aggregate of feeling by way of singlefold division: Is associated with contact. |
Duvidhena vedanākkhandho—atthi sahetuko, atthi ahetuko. |
The aggregate of feeling by way of twofold division: Is accompanied by root; is not accompanied by root. |
Tividhena vedanākkhandho—atthi kusalo, atthi akusalo, atthi abyākato … pe …. Evaṃ dasavidhena vedanākkhandho. |
The aggregate of feeling by way of threefold division: Is skilful; is unskilful; is neither-skilful-nor-unskilful. See section 34. Thus is the aggregate of feeling by way of tenfold division. |
Ekavidhena vedanākkhandho—phassasampayutto. |
The aggregate of feeling by way of singlefold division: Is associated with contact. |
Duvidhena vedanākkhandho—atthi hetusampayutto, atthi hetuvippayutto. |
The aggregate of feeling by way of twofold division: Is associated with root; is not associated with root. |
Tividhena vedanākkhandho—atthi kusalo, atthi akusalo, atthi abyākato … pe …. Evaṃ dasavidhena vedanākkhandho. |
The aggregate of feeling by way of threefold division: Is skilful; is unskilful; is neither-skilful-nor-unskilful. See section 34. Thus is the aggregate of feeling by way of tenfold division. |
Ekavidhena vedanākkhandho—phassasampayutto. |
The aggregate of feeling by way of singlefold division: Is associated with contact. |
Duvidhena vedanākkhandho—atthi na hetusahetuko, atthi na hetuahetuko. Atthi lokiyo, atthi lokuttaro. Atthi kenaci viññeyyo, atthi kenaci na viññeyyo. Atthi sāsavo, atthi anāsavo. Atthi āsavasampayutto, atthi āsavavippayutto. Atthi āsavavippayuttasāsavo, atthi āsavavippayuttaanāsavo … pe … atthi saraṇo, atthi araṇo. |
The aggregate of feeling by way of twofold division: Is not root, is accompanied by root; is not root, is not accompanied by root. Is mundane; is supramundane. Is cognizable by one way; is not cognizable by another way. Is the object of the defilements; is not the object of the defilements. Is associated with the defilements; is not associated with the defilements. Is not associated with the defilements, is the object of the defilements; is not associated with the defilements, is not the object of the defilements. See section 36. Is with cause of bewailing; is without cause of bewailing. |
Tividhena vedanākkhandho—atthi kusalo, atthi akusalo, atthi abyākato … pe …. Evaṃ dasavidhena vedanākkhandho. |
The aggregate of feeling by way of threefold division: Is skilful; is unskilful; is neither-skilful-nor-unskilful. See section 34. Thus is the aggregate of feeling by way of tenfold division. |
Ekavidhena vedanākkhandho—phassasampayutto. |
The aggregate of feeling by way of singlefold division: Is associated with contact. |
Duvidhena vedanākkhandho—atthi sahetuko, atthi ahetuko. |
The aggregate of feeling by way of twofold division: Is accompanied by root; is not accompanied by root. |
Tividhena vedanākkhandho—atthi vipāko, atthi vipākadhammadhammo, atthi nevavipākanavipākadhammadhammo. Atthi upādinnupādāniyo, atthi anupādinnupādāniyo, atthi anupādinnaanupādāniyo. Atthi saṃkiliṭṭhasaṃkilesiko, atthi asaṃkiliṭṭhasaṃkilesiko, atthi asaṃkiliṭṭhaasaṃkilesiko. Atthi savitakkasavicāro, atthi avitakkavicāramatto, atthi avitakkaavicāro. Atthi dassanena pahātabbo, atthi bhāvanāya pahātabbo, atthi neva dassanena na bhāvanāya pahātabbo. Atthi dassanena pahātabbahetuko, atthi bhāvanāya pahātabbahetuko, atthi neva dassanena na bhāvanāya pahātabbahetuko. Atthi ācayagāmī, atthi apacayagāmī, atthi nevācayagāmināpacayagāmī. Atthi sekkho, atthi asekkho, atthi nevasekkhanāsekkho. Atthi paritto, atthi mahaggato, atthi appamāṇo. Atthi parittārammaṇo, atthi mahaggatārammaṇo, atthi appamāṇārammaṇo. Atthi hīno, atthi majjhimo, atthi paṇīto. Atthi micchattaniyato, atthi sammattaniyato, atthi aniyato. Atthi maggārammaṇo, atthi maggahetuko, atthi maggādhipati. Atthi uppanno, atthi anuppanno, atthi uppādī. Atthi atīto, atthi anāgato, atthi paccuppanno. Atthi atītārammaṇo, atthi anāgatārammaṇo, atthi paccuppannārammaṇo. Atthi ajjhatto, atthi bahiddho, atthi ajjhattabahiddho. Atthi ajjhattārammaṇo, atthi bahiddhārammaṇo, atthi ajjhattabahiddhārammaṇo … pe …. Evaṃ dasavidhena vedanākkhandho. |
The aggregate of feeling by way of threfold division: Is resultant; is productive of resultant; is neither resultant nor productive of resultant. Is grasped, is the object of the graspings; is not grasped, is the object of the graspings; is not grasped, is not the object of the graspings. Is corrupt, is the object of the corruptions; is not corrupt, is the object of the corruptions; is not corrupt, is not the object of the corruptions. Is accompanied by initial application, accompanied by sustained application; is without initial application, sustained application only; is without initial application, without sustained application. Is to be abandoned by the first path; is to be abandoned by the subsequent paths; is not to be abandoned either by the first path or by the subsequent paths. Has root to be abandoned by the first path; has root to be abandoned by the subsequent paths; has no root to be abandoned either by the first path or by the subsequent paths. Is cumulative; is dispersive; is neither cumulative nor dispersive. Is of the seven supramundane stages; is of the final supramundane stage; is neither of the seven supramundane stages nor of the final supramundane stage. Is low; is sublime; is immeasurable. Has low object; has sublime object; has immeasurable object. Is inferior; is intermediate; is superior. Is a false (state with) fixed (resultant time); is a right (state with) fixed (resultant time); is of no fixed (resultant time). Has path as its object; has path as its cause; has path as its dominating factor. Is risen; is not risen; is bound to arise. Is past; is future; is present. Has past object; has future object; has present object. Is internal; is external; is both internal and external. Has internal object; has external object; has both internal and external object. See section 34. Thus is the aggregate of feeling by way of tenfold division. |
Ekavidhena vedanākkhandho—phassasampayutto. |
The aggregate of feeling by way of singlefold division: Is associated with contact. |
Duvidhena vedanākkhandho—atthi hetusampayutto, atthi hetuvippayutto. Atthi na hetusahetuko, atthi na hetuahetuko. Atthi lokiyo, atthi lokuttaro. Atthi kenaci viññeyyo, atthi kenaci na viññeyyo. Atthi sāsavo, atthi anāsavo. Atthi āsavasampayutto, atthi āsavavippayutto. Atthi āsavavippayuttasāsavo, atthi āsavavippayuttaanāsavo. Atthi saṃyojaniyo, atthi asaṃyojaniyo … pe … atthi saraṇo, atthi araṇo. |
The aggregate of feeling by way of twofold division: Is associated with root; is not associated with root. Is not root, is accompanied by root; is not root, is not accompanied by root. Is mundane; is supramundane. Is cognizable by one way; is not cognizable by another way. Is the object of the defilements; is not the object of the defilements. Is associated with the defilements; is not associated with the defilements. Is not associated with the defilements, is the object of the defilements; is not associated with the defilements, is not the object of the defilements. Is the object of the fetters; is not the object of the fetters. See section 36. Is with cause of bewailing; is without cause of bewailing. |
Tividhena vedanākkhandho—atthi ajjhattārammaṇo, atthi bahiddhārammaṇo, atthi ajjhattabahiddhārammaṇo … pe …. Evaṃ dasavidhena vedanākkhandho. |
The aggregate of feeling by way of threefold division: Has internal object; has external object; has both internal and external object. See section 34. Thus is the aggregate of feeling by way of tenfold division. |
Tikamūlakaṃ. |
(Here Ends The Section) Sense-based On The Triplets |
Ekavidhena vedanākkhandho—phassasampayutto. |
The aggregate of feeling by way of singlefold division: Is associated with contact. |
Duvidhena vedanākkhandho—atthi sahetuko, atthi ahetuko. |
The aggregate of feeling by way of twofold division: Is accompanied by root; is not accompanied by root. |
Tividhena vedanākkhandho—atthi kusalo, atthi akusalo, atthi abyākato … pe …. Evaṃ dasavidhena vedanākkhandho. |
The aggregate of feeling by way of threefold division: Is skilful; is unskilful; is neither-skilful-nor-unskilful. See section 34. Thus is the aggregate of feeling by way of tenfold division. |
Ekavidhena vedanākkhandho—phassasampayutto. |
The aggregate of feeling by way of singlefold division: Is associated with contact. |
Duvidhena vedanākkhandho—atthi hetusampayutto, atthi hetuvippayutto. |
The aggregate of feeling by way of twofold division: Is associated with root; is not associated with root. |
Tividhena vedanākkhandho—atthi vipāko, atthi vipākadhammadhammo, atthi nevavipākanavipākadhammadhammo … pe …. Evaṃ dasavidhena vedanākkhandho. |
The aggregate of feeling by way of threefold division: Is resultant; is productive of resultant; is neither resultant nor productive of resultant. See section 34. Thus is the aggregate of feeling by way of tenfold division. |
Ekavidhena vedanākkhandho—phassasampayutto. |
The aggregate of feeling by way of singlefold division: Is associated with contact. |
Duvidhena vedanākkhandho—atthi na hetusahetuko, atthi na hetuahetuko. |
The aggregate of feeling by way of twofold division: Is not root, is accompanied by root; is not root, is not accompanied by root. |
Tividhena vedanākkhandho—atthi upādinnupādāniyo, atthi anupādinnupādāniyo, atthi anupādinnaanupādāniyo … pe …. Evaṃ dasavidhena vedanākkhandho. |
The aggregate of feeling by way of threefold division: Is grasped, is the object of the graspings; is not grasped, is the object of the graspings; is not grasped, is not the object of the graspings. See section 34. Thus is the aggregate of feeling by way of tenfold division. |
Ekavidhena vedanākkhandho—phassasampayutto. |
The aggregate of feeling by way of singlefold division: Is associated with contact. |
Duvidhena vedanākkhandho—atthi lokiyo, atthi lokuttaro. |
The aggregate of feeling by way of twofold division: Is mundane; is supramundane. |
Tividhena vedanākkhandho—atthi saṃkiliṭṭhasaṃkilesiko, atthi asaṃkiliṭṭhasaṃkilesiko, atthi asaṃkiliṭṭhaasaṃkilesiko … pe …. Evaṃ dasavidhena vedanākkhandho. |
The aggregate of feeling by way of threefold division: Is corrupt, is the object of the corruptions; is not corrupt, is the object of the corruptions; is not corrupt, is not the object of the corruptions. See section 34. Thus is the aggregate of feeling by way of tenfold division. |
Ekavidhena vedanākkhandho—phassasampayutto. |
The aggregate of feeling by way of singlefold division: Is associated with contact. |
Duvidhena vedanākkhandho—atthi kenaci viññeyyo, atthi kenaci na viññeyyo. |
The aggregate of feeling by way of twofold division: Is cognizable by one way; is not cognizable by another way. |
Tividhena vedanākkhandho—atthi savitakkasavicāro, atthi avitakkavicāramatto, atthi avitakkaavicāro … pe …. Evaṃ dasavidhena vedanākkhandho. |
The aggregate of feeling by way of threefold division: Is accompanied by initial application, accompanied by sustained application; is without initial application, sustained application only; is without initial application, without sustained application. See section 34. Thus is the aggregate of feeling by way of tenfold division. |
Ekavidhena vedanākkhandho—phassasampayutto. |
The aggregate of feeling by way of singlefold division: Is associated with contact. |
Duvidhena vedanākkhandho—atthi sāsavo, atthi anāsavo. |
The aggregate of feeling by way of twofold division: Is the object of the defilements; is not the object of the defilements. |
Tividhena vedanākkhandho—atthi dassanena pahātabbo, atthi bhāvanāya pahātabbo, atthi neva dassanena na bhāvanāya pahātabbo … pe …. Evaṃ dasavidhena vedanākkhandho. |
The aggregate of feeling by way of threefold division: Is to be abandoned by the first path; is to be abandoned by the subsequent paths; is not to be abandoned either by the first path or by the subsequent paths. See section 34. Thus is the aggregate of feeling by way of tenfold division. |
Ekavidhena vedanākkhandho—phassasampayutto. |
The aggregate of feeling by way of singlefold division: Is associated with contact. |
Duvidhena vedanākkhandho—atthi āsavasampayutto, atthi āsavavippayutto. |
The aggregate of feeling by way of twofold division: Is associated with the defilements; is not associated with the defilements. |
Tividhena vedanākkhandho—atthi dassanena pahātabbahetuko, atthi bhāvanāya pahātabbahetuko, atthi neva dassanena na bhāvanāya pahātabbahetuko … pe …. Evaṃ dasavidhena vedanākkhandho. |
The aggregate of feeling by way of threefold division: Has root to be abandoned by the first path; has root to be abandoned by the subsequent paths; has no root to be abandoned either by the first path or by the subsequent paths. See section 34. Thus is the aggregate of feeling by way of tenfold division. |
Ekavidhena vedanākkhandho—phassasampayutto. |
The aggregate of feeling by way of singlefold division: Is associated with contact. |
Duvidhena vedanākkhandho—atthi āsavavippayuttasāsavo, atthi āsavavippayuttaanāsavo. |
The aggregate of feeling by way of twofold division: Is not associated with the defilements, is the object of the defilements; is not associated with the defilements, is not the object of the defilements. |
Tividhena vedanākkhandho—atthi ācayagāmī, atthi apacayagāmī, atthi nevācayagāmināpacayagāmī … pe …. Evaṃ dasavidhena vedanākkhandho. |
The aggregate of feeling by way of threefold division: Is cumulative; is dispersive; is neither cumulative nor dispersive. See section 34. Thus is the aggregate of feeling by way of tenfold division. |
Ekavidhena vedanākkhandho—phassasampayutto. |
The aggregate of feeling by way of singlefold division: Is associated with contact. |
Duvidhena vedanākkhandho—atthi saṃyojaniyo, atthi asaṃyojaniyo. |
The aggregate of feeling by way of twofold division: Is the object of the fetters; is not the object of the fetters. |
Tividhena vedanākkhandho—atthi sekkho, atthi asekkho, atthi nevasekkhanāsekkho … pe …. Evaṃ dasavidhena vedanākkhandho. |
The aggregate of feeling by way of threefold division: Is of the seven supramundane stages; is of the final supramundane stage; is neither of the seven supramundane stages nor of the final supramundane stage. See section 34. Thus is the aggregate of feeling by way of tenfold division. |
Ekavidhena vedanākkhandho—phassasampayutto. |
The aggregate of feeling by way of singlefold division: Is associated with contact. |
Duvidhena vedanākkhandho—atthi saṃyojanasampayutto, atthi saṃyojanavippayutto. |
The aggregate of feeling by way of twofold division: Is associated with the fetters; is not associated with the fetters. |
Tividhena vedanākkhandho—atthi paritto, atthi mahaggato, atthi appamāṇo … pe …. Evaṃ dasavidhena vedanākkhandho. |
The aggregate of feeling by way of threefold division: Is low; is sublime; is immeasurable. See section 34. Thus is the aggregate of feeling by way of tenfold division. |
Ekavidhena vedanākkhandho—phassasampayutto. |
The aggregate of feeling by way of singlefold division: Is associated with contact. |
Duvidhena vedanākkhandho—atthi saṃyojanavippayuttasaṃyojaniyo, atthi saṃyojanavippayuttaasaṃyojaniyo. |
The aggregate of feeling by way of twofold division: Is not associated with the fetters, is the object of the fetters; is not associated with the fetters, is not the object of the fetters. |
Tividhena vedanākkhandho—atthi parittārammaṇo, atthi mahaggatārammaṇo, atthi appamāṇārammaṇo … pe …. Evaṃ dasavidhena vedanākkhandho. |
The aggregate of feeling by way of threefold division: Has low object; has sublime object; has immeasurable object. See section 34. Thus is the aggregate of feeling by way of tenfold division. |
Ekavidhena vedanākkhandho—phassasampayutto. |
The aggregate of feeling by way of singlefold division: Is associated with contact. |
Duvidhena vedanākkhandho—atthi ganthaniyo, atthi aganthaniyo. |
The aggregate of feeling by way of twofold division: Is the object of the ties; is not the object of the ties. |
Tividhena vedanākkhandho—atthi hīno, atthi majjhimo, atthi paṇīto … pe …. Evaṃ dasavidhena vedanākkhandho. |
The aggregate of feeling by way of threefold division: Is inferior; is intermediate; is superior. See section 34. Thus is the aggregate of feeling by way of tenfold division. |
Ekavidhena vedanākkhandho—phassasampayutto. |
The aggregate of feeling by way of singlefold division: Is associated with contact. |
Duvidhena vedanākkhandho—atthi ganthasampayutto, atthi ganthavippayutto. |
The aggregate of feeling by way of twofold division: Is associated with the ties; is not associated with the ties. |
Tividhena vedanākkhandho—atthi micchattaniyato, atthi sammattaniyato, atthi aniyato … pe …. Evaṃ dasavidhena vedanākkhandho. |
The aggregate of feeling by way of threefold division: Is a false (state with) fixed (resultant time); is a right (state with) fixed (resultant time); is of no fixed (resultant time). See section 34. Thus is the aggregate of feeling by way of tenfold division. |
Ekavidhena vedanākkhandho—phassasampayutto. |
The aggregate of feeling by way of singlefold division: Is associated with contact. |
Duvidhena vedanākkhandho—atthi ganthavippayuttaganthaniyo, atthi ganthavippayuttaaganthaniyo. |
The aggregate of feeling by way of twofold division: Is not associated with the ties, is the object of the ties; is not associated with the ties, is not the object of the ties. |
Tividhena vedanākkhandho—atthi maggārammaṇo, atthi maggahetuko, atthi maggādhipati … pe …. Evaṃ dasavidhena vedanākkhandho. |
The aggregate of feeling by way of threefold division: Has path as its object; has path as its cause; has path as its dominating factor. See section 34. Thus is the aggregate of feeling by way of tenfold division. |
Ekavidhena vedanākkhandho—phassasampayutto. |
The aggregate of feeling by way of singlefold division: Is associated with contact. |
Duvidhena vedanākkhandho—atthi oghaniyo, atthi anoghaniyo. |
The aggregate of feeling by way of twofold division: Is the object of the floods; is not the object of the floods. |
Tividhena vedanākkhandho—atthi uppanno, atthi anuppanno, atthi uppādī … pe …. Evaṃ dasavidhena vedanākkhandho. |
The aggregate of feeling by way of threefold division: Is risen; is not risen; is bound to arise. See section 34. Thus is the aggregate of feeling by way of tenfold division. |
Ekavidhena vedanākkhandho—phassasampayutto. |
The aggregate of feeling by way of singlefold division: Is associated with contact. |
Duvidhena vedanākkhandho—atthi oghasampayutto, atthi oghavippayutto. |
The aggregate of feeling by way of twofold division: Is associated with the floods; is not associated with the floods. |
Tividhena vedanākkhandho—atthi atīto, atthi anāgato, atthi paccuppanno … pe …. Evaṃ dasavidhena vedanākkhandho. |
The aggregate of feeling by way of threefold division: Is past; is future; is present. See section 34. Thus is the aggregate of feeling by way of tenfold division. |
Ekavidhena vedanākkhandho—phassasampayutto. |
The aggregate of feeling by way of singlefold division: Is associated with contact. |
Duvidhena vedanākkhandho—atthi oghavippayuttaoghaniyo, atthi oghavippayuttaanoghaniyo. |
The aggregate of feeling by way of twofold division: Is not associated with the floods, is the object of the floods; is not associated with the floods, is not the object of the floods. |
Tividhena vedanākkhandho—atthi atītārammaṇo, atthi anāgatārammaṇo, atthi paccuppannārammaṇo … pe …. Evaṃ dasavidhena vedanākkhandho. |
The aggregate of feeling by way of threefold division: Has past object; has future object; has present object. See section 34. Thus is the aggregate of feeling by way of tenfold division. |
Ekavidhena vedanākkhandho—phassasampayutto. |
The aggregate of feeling by way of singlefold division: Is associated with contact. |
Duvidhena vedanākkhandho—atthi yoganiyo, atthi ayoganiyo. |
The aggregate of feeling by way of twofold division: Is the object of the bonds; is not the object of the bonds. |
Tividhena vedanākkhandho—atthi ajjhatto, atthi bahiddho, atthi ajjhattabahiddho … pe …. Evaṃ dasavidhena vedanākkhandho. |
The aggregate of feeling by way of threefold division: Is internal; is external; is both internal and external. See section 34. Thus is the aggregate of feeling by way of tenfold division. |
Ekavidhena vedanākkhandho—phassasampayutto. |
The aggregate of feeling by way of singlefold division: Is associated with contact. |
Duvidhena vedanākkhandho—atthi yogasampayutto, atthi yogavippayutto. |
The aggregate of feeling by way of twofold division: Is associated with the bonds; is not associated with the bonds. |
Tividhena vedanākkhandho—atthi ajjhattārammaṇo, atthi bahiddhārammaṇo, atthi ajjhattabahiddhārammaṇo … pe …. Evaṃ dasavidhena vedanākkhandho. |
The aggregate of feeling by way of threefold division: Has internal object; has external object; has both internal and external object. See section 34. Thus is the aggregate of feeling by way of tenfold division. |
Ubhatovaḍḍhakaṃ. |
(Here Ends The Section Of) Reciprocal Increase |
Sattavidhena vedanākkhandho—atthi kusalo, atthi akusalo, atthi abyākato, atthi kāmāvacaro, atthi rūpāvacaro, atthi arūpāvacaro, atthi apariyāpanno. Evaṃ sattavidhena vedanākkhandho. |
The aggregate of feeling by way of sevenfold division: Is skilful; is unskilful; is neither-skilful-nor-unskilful; is characteristic of the plane of desire; is characteristic of the plane of form; is characteristic of the formless plane; is not included (i.e. is supramundane). Thus is the aggregate of feeling by way of sevenfold division. |
Aparopi sattavidhena vedanākkhandho—atthi vipāko … pe … atthi ajjhattārammaṇo, atthi bahiddhārammaṇo, atthi ajjhattabahiddhārammaṇo, atthi kāmāvacaro, atthi rūpāvacaro, atthi arūpāvacaro, atthi apariyāpanno. Evaṃ sattavidhena vedanākkhandho. |
The aggregate of feeling by another way of sevenfold division: Is resultant; See section 35. has internal object; has external object; has both internal and external object; is characteristic of the plane of desire; is characteristic of the plane of form; is characteristic of the formless plane; is not included (i.e. is supramundane). Thus is the aggregate of feeling by way of sevenfold division. |
Catuvīsatividhena vedanākkhandho—cakkhusamphassapaccayā vedanākkhandho atthi kusalo, atthi akusalo, atthi abyākato; sotasamphassapaccayā vedanākkhandho … pe … ghānasamphassapaccayā vedanākkhandho … pe … jivhāsamphassapaccayā vedanākkhandho … pe … kāyasamphassapaccayā vedanākkhandho … pe … manosamphassapaccayā vedanākkhandho atthi kusalo, atthi akusalo, atthi abyākato; cakkhusamphassajā vedanā, sotasamphassajā vedanā, ghānasamphassajā vedanā, jivhāsamphassajā vedanā, kāyasamphassajā vedanā, manosamphassajā vedanā. Evaṃ catuvīsatividhena vedanākkhandho. |
The aggregate of feeling by way of twenty-fourfold division: The aggregate of feeling caused by eye contact is skilful; is unskilful; is neither-skilful-nor-unskilful. The aggregate of feeling caused by ear contact. Complete as first example. The aggregate of feeling caused by nose contact. Complete as first example. The aggregate of feeling caused by tongue contact. Complete as first example. The aggregate of feeling caused by body contact. Complete as first example. The aggregate of feeling caused by mind contact is skilful; is unskilful; is neither-skilful-nor-unskilful. Feeling born of eye contact; feeling born of ear contact; feeling born of nose contact; feeling born of tongue contact; feeling born of body contact; feeling born of mind contact. Thus is the aggregate of feeling by way of twenty-fourfold division. |
Aparopi catuvīsatividhena vedanākkhandho—cakkhusamphassapaccayā vedanākkhandho atthi vipāko … pe … atthi ajjhattārammaṇo, atthi bahiddhārammaṇo, atthi ajjhattabahiddhārammaṇo, cakkhusamphassajā vedanā … pe … manosamphassajā vedanā; sotasamphassapaccayā vedanākkhandho … pe … ghānasamphassapaccayā vedanākkhandho … pe … jivhāsamphassapaccayā vedanākkhandho … pe … kāyasamphassapaccayā vedanākkhandho … pe … manosamphassapaccayā vedanākkhandho atthi vipāko … pe … atthi ajjhattārammaṇo, atthi bahiddhārammaṇo, atthi ajjhattabahiddhārammaṇo, cakkhusamphassajā vedanā … pe … manosamphassajā vedanā. Evaṃ catuvīsatividhena vedanākkhandho. |
The aggregate of feeling by another way of twenty-fourfold division: The aggregate of feeling caused by eye contact is resultant; See section 35. has internal object; bas external object; has both internal and external object. The aggregate of feeling caused by ear contact. Complete as first example. The aggregate of feeling caused by nose contact. Complete as first example. The aggregate of feeling caused by tongue contact. Complete as first example. The aggregate of feeling caused by body contact. Complete as first example. The aggregate of feeling caused by mind contact is resultant; See section 35. has internal object; has external object; has both internal and external object. Feeling born of eye contact; Intermediate senses. feeling born of mind contact. Thus is the aggregate of feeling by way of twenty-fourfold division. |
Tiṃsavidhena vedanākkhandho—cakkhusamphassapaccayā vedanākkhandho atthi kāmāvacaro, atthi rūpāvacaro, atthi arūpāvacaro, atthi apariyāpanno; sotasamphassapaccayā … pe … ghānasamphassapaccayā … pe … jivhāsamphassapaccayā … pe … kāyasamphassapaccayā … pe … manosamphassapaccayā vedanākkhandho atthi kāmāvacaro, atthi rūpāvacaro, atthi arūpāvacaro, atthi apariyāpanno; cakkhusamphassajā vedanā, sotasamphassajā vedanā, ghānasamphassajā vedanā, jivhāsamphassajā vedanā, kāyasamphassajā vedanā, manosamphassajā vedanā. Evaṃ tiṃsavidhena vedanākkhandho. |
The aggregate of feeling by way of thirtyfold division: The aggregate of feeling caused by eye contact is characteristic of the plane of desire; is characteristic of the plane of form; is characteristic of the formless plane; is not included (i.e. is supramundane). Caused by ear contact. Complete as first example. Caused by nose contact. Complete as first example. Caused by tongue contact. Complete as first example. Caused by body contact. Complete as first example. The aggregate of feeling caused by mind contact is characteristic of the plane of desire; is characteristic of the plane of form; is characteristic of the formless plane; is not included (i.e. is supramundane). Feeling born of eye contact; feeling born of ear contact; feeling born of nose contact; feeling born of tongue contact; feeling born of body contact; feeling born of mind contact. Thus is the aggregate of feeling by way of thirtyfold division. |
Bahuvidhena vedanākkhandho—cakkhusamphassapaccayā vedanākkhandho atthi kusalo, atthi akusalo, atthi abyākato, atthi kāmāvacaro, atthi rūpāvacaro, atthi arūpāvacaro, atthi apariyāpanno; sotasamphassapaccayā … pe … ghānasamphassapaccayā … pe … jivhāsamphassapaccayā … pe … kāyasamphassapaccayā … pe … manosamphassapaccayā vedanākkhandho atthi kusalo, atthi akusalo, atthi abyākato, atthi kāmāvacaro, atthi rūpāvacaro, atthi arūpāvacaro, atthi apariyāpanno; cakkhusamphassajā vedanā, sotasamphassajā vedanā, ghānasamphassajā vedanā, jivhāsamphassajā vedanā, kāyasamphassajā vedanā, manosamphassajā vedanā. Evaṃ bahuvidhena vedanākkhandho. |
The aggregate of feeling by way of manifold division: The aggregate of feeling caused by eye contact is skilful; is unskilful; is neither-skilful-nor-unskilful; is characteristic of the plane of desire; is characteristic of the plane of form; is characteristic of the formless plane; is not included (i.e. is supramundane). Caused by ear contact. Complete as first example. Caused by nose contact. Complete as first example. Caused by tongue contact. Complete as first example. Caused by body contact. Complete as first example. The aggregate of feeling caused by mind contact is skilful; is unskilful; is neither-skilful-nor-unskilful; is characteristic of the plane of desire; is characteristic of the plane of form; is characteristic of the formless plane; is not included (i.e. is supramundane). Feeling born of eye contact; feeling born of ear contact; feeling born of nose contact; feeling born of tongue contact; feeling born of body contact; feeling born of mind contact. Thus is the aggregate of feeling by way of manifold division. |
Aparopi bahuvidhena vedanākkhandho—cakkhusamphassapaccayā vedanākkhandho atthi vipāko … pe … atthi ajjhattārammaṇo, atthi bahiddhārammaṇo, atthi ajjhattabahiddhārammaṇo, atthi kāmāvacaro, atthi rūpāvacaro, atthi arūpāvacaro, atthi apariyāpanno; sotasamphassapaccayā vedanākkhandho … pe … ghānasamphassapaccayā vedanākkhandho … pe … jivhāsamphassapaccayā vedanākkhandho … pe … kāyasamphassapaccayā vedanākkhandho … pe … manosamphassapaccayā vedanākkhandho atthi vipāko … pe … atthi ajjhattārammaṇo, atthi bahiddhārammaṇo, atthi ajjhattabahiddhārammaṇo, atthi kāmāvacaro, atthi rūpāvacaro, atthi arūpāvacaro, atthi apariyāpanno; cakkhusamphassajā vedanā, sotasamphassajā vedanā, ghānasamphassajā vedanā, jivhāsamphassajā vedanā, kāyasamphassajā vedanā, manosamphassajā vedanā. Evaṃ bahuvidhena vedanākkhandho. |
The aggregate of feeling by another way of manifold division: The aggregate of feeling caused by eye contact is resultant; See section 35. has internal object; has external object; has both internal and external object; is characteristic of the plane of desire; is characteristic of the plane of form; is characteristic of the formless plane; is not included (i.e. is supramundane). The aggregate of feeling caused by ear contact. Complete as first example. The aggregate of feeling caused by nose contact. Complete as first example. The aggregate of feeling caused by tongue contact. Complete as first example. The aggregate of feeling caused by body contact. Complete as first example. The aggregate of feeling caused by mind contact is resultant; See section 35. has internal object; has external object; has both internal and external object; is characteristic of the plane of desire; is characteristic of the plane of form; is characteristic of the formless plane; is not included (i.e. is supramundane). Feeling born of eye contact; feeling born of ear contact; feeling born of nose contact; feeling born of tongue contact; feeling born of body contact; feeling born of mind contact. Thus is the aggregate of feeling by way of manifold division. |
Ayaṃ vuccati vedanākkhandho. |
This Is Called The Aggregate Of Feeling |
2.3. Saññākkhandha |
1.2.3. The Aggregate Of Perception |
Tattha katamo saññākkhandho? Ekavidhena saññākkhandho—phassasampayutto. |
Therein what is the aggregate of perception? The aggregate of perception by way of singlefold division: Is associated with contact. |
Duvidhena saññākkhandho—atthi sahetuko, atthi ahetuko. |
The aggregate of perception by way of twofold division: Is accompanied by root; is not accompanied by root. |
Tividhena saññākkhandho—atthi kusalo, atthi akusalo, atthi abyākato. |
The aggregate of perception by way of threefold division: Is skilful; is unskilful; is neither-skilful-nor-unskilful. |
Catubbidhena saññākkhandho—atthi kāmāvacaro, atthi rūpāvacaro, atthi arūpāvacaro, atthi apariyāpanno. |
The aggregate of perception by way of fourfold division: Is characteristic of the plane of desire; is characteristic of the plane of form; is characteristic of the formless plane; is not included (i.e. is supramundane). |
Pañcavidhena saññākkhandho—atthi sukhindriyasampayutto, atthi dukkhindriyasampayutto, atthi somanassindriyasampayutto, atthi domanassindriyasampayutto, atthi upekkhindriyasampayutto. Evaṃ pañcavidhena saññākkhandho. |
The aggregate of perception by way of fivefold division: Is associated with the faculty of pleasure (physical); is associated with the faculty of pain (physical); is associated with the faculty of mental pleasure; is associated with the faculty of mental pain; is associated with the faculty of indifference. Thus is the aggregate of perception by way of fivefold division. |
Chabbidhena saññākkhandho—cakkhusamphassajā saññā, sotasamphassajā saññā, ghānasamphassajā saññā, jivhāsamphassajā saññā, kāyasamphassajā saññā, manosamphassajā saññā. Evaṃ chabbidhena saññākkhandho. |
The aggregate of perception by way of sixfold division: Perception born of eye contact; perception born of ear contact; perception born of nose contact; perception born of tongue contact; perception born of body contact; perception born of mind contact. Thus is the aggregate of perception by way of sixfold division. |
Sattavidhena saññākkhandho—cakkhusamphassajā saññā, sotasamphassajā saññā, ghānasamphassajā saññā, jivhāsamphassajā saññā, kāyasamphassajā saññā, manodhātusamphassajā saññā, manoviññāṇadhātusamphassajā saññā. Evaṃ sattavidhena saññākkhandho. |
The aggregate of perception by way of sevenfold division: Perception born of eye contact; perception born of ear contact; perception born of nose contact; perception born of tongue contact; perception born of body contact; perception born of mind-element-contact; perception born of mind-consciousness-element-contact. Thus is the aggregate of perception by way of sevenfold division. |
Aṭṭhavidhena saññākkhandho—cakkhusamphassajā saññā … pe … kāyasamphassajā saññā atthi sukhasahagatā, atthi dukkhasahagatā, manodhātusamphassajā saññā, manoviññāṇadhātusamphassajā saññā. Evaṃ aṭṭhavidhena saññākkhandho. |
The aggregate of perception by way of eightfold division: Perception born of eye contact; Intermediate senses. perception born of body contact that is accompanied by pleasure, that is accompanied by pain; perception born of mind-element-contact; perception born of mind-consciousness-element-contact. Thus is the aggregate of perception by way of eightfold division. |
Navavidhena saññākkhandho—cakkhusamphassajā saññā … pe … kāyasamphassajā saññā, manodhātusamphassajā saññā, manoviññāṇadhātusamphassajā saññā atthi kusalā, atthi akusalā, atthi abyākatā. Evaṃ navavidhena saññākkhandho. |
The aggregate of perception by way of ninefold division: Perception born of eye contact; Intermediate senses. perception born of body contact; perception born of mind-element-contact; perception born of mind-consciousness-element-contact that is skilful, that is unskilful, that is neither-skilful-nor-unskilful. Thus is the aggregate of perception by way of ninefold division. |
Dasavidhena saññākkhandho—cakkhusamphassajā saññā … pe … kāyasamphassajā saññā atthi sukhasahagatā, atthi dukkhasahagatā, manodhātusamphassajā saññā, manoviññāṇadhātusamphassajā saññā atthi kusalā, atthi akusalā, atthi abyākatā. Evaṃ dasavidhena saññākkhandho. |
The aggregate of perception by way of tenfold division: Perception born of eye contact; Intermediate senses. perception born of body contact that is accompanied by pleasure, that is accompanied by pain; perception born of mind-element-contact; perception born of mind-consciousness-element-contact that is skilful, that is unskilful, that is neither-skilful-nor-unskilful. Thus is the aggregate of perception by way of tenfold division. |
Ekavidhena saññākkhandho—phassasampayutto. |
The aggregate of perception by way of singlefold division: Is associated with contact. |
Duvidhena saññākkhandho—atthi sahetuko, atthi ahetuko. |
The aggregate of perception by way of twofold division: Is accompanied by root; is not accompanied by root. |
Tividhena saññākkhandho—atthi sukhāya vedanāya sampayutto, atthi dukkhāya vedanāya sampayutto, atthi adukkhamasukhāya vedanāya sampayutto … pe …. Evaṃ dasavidhena saññākkhandho. |
The aggregate of perception by way of threefold division: Is associated with pleasant feeling; is associated with painful feeling; is associated with neither-painful-nor-pleasant feeling. See section 62. Thus is the aggregate of perception by way of tenfold division. |
Ekavidhena saññākkhandho—phassasampayutto. |
The aggregate of perception by way of singlefold division: Is associated with contact. |
Duvidhena saññākkhandho—atthi sahetuko, atthi ahetuko. |
The aggregate of perception by way of twofold division: Is accompanied by root; is not accompanied by root. |
Tividhena saññākkhandho—atthi vipāko, atthi vipākadhammadhammo, atthi nevavipākanavipākadhammadhammo. Atthi upādinnupādāniyo, atthi anupādinnupādāniyo, atthi anupādinnaanupādāniyo. Atthi saṃkiliṭṭhasaṃkilesiko, atthi asaṃkiliṭṭhasaṃkilesiko, atthi asaṃkiliṭṭhaasaṃkilesiko. Atthi savitakkasavicāro, atthi avitakkavicāramatto, atthi avitakkaavicāro. Atthi pītisahagato, atthi sukhasahagato, atthi upekkhāsahagato. Atthi dassanena pahātabbo, atthi bhāvanāya pahātabbo, atthi neva dassanena na bhāvanāya pahātabbo. Atthi dassanena pahātabbahetuko, atthi bhāvanāya pahātabbahetuko, atthi neva dassanena na bhāvanāya pahātabbahetuko. Atthi ācayagāmī, atthi apacayagāmī, atthi nevācayagāmināpacayagāmī. Atthi sekkho, atthi asekkho, atthi nevasekkhanāsekkho. Atthi paritto, atthi mahaggato, atthi appamāṇo. Atthi parittārammaṇo, atthi mahaggatārammaṇo, atthi appamāṇārammaṇo. Atthi hīno, atthi majjhimo, atthi paṇīto. Atthi micchattaniyato, atthi sammattaniyato, atthi aniyato. Atthi maggārammaṇo, atthi maggahetuko, atthi maggādhipati. Atthi uppanno, atthi anuppanno, atthi uppādī. Atthi atīto, atthi anāgato, atthi paccuppanno. Atthi atītārammaṇo, atthi anāgatārammaṇo, atthi paccuppannārammaṇo. Atthi ajjhatto, atthi bahiddho, atthi ajjhattabahiddho. Atthi ajjhattārammaṇo, atthi bahiddhārammaṇo, atthi ajjhattabahiddhārammaṇo … pe …. Evaṃ dasavidhena saññākkhandho. |
The aggregate of perception by way of threefold division: Is resultant; is productive of resultant; is neither resultant nor productive of resultant. Is grasped (by craving and false view), is the object of the graspings; is not grasped, is the object of the graspings; is not grasped, is not the object of the graspings. Is corrupt, is the object of the corruptions; is not corrupt, is the object of the corruptions; is not corrupt, is not the object of the corruptions. Is accompanied by initial application, accompanied by sustained application; is without initial application, sustained application only; is without initial application, without sustained application. Is accompanied by rapture; is accompanied by pleasure; is accompanied by indifference. Is to be abandoned by the first path; is to be abandoned by the subsequent paths; is not to be abandoned either by the first path or by the subsequent paths. Has root to be abandoned by the first path; has root to be abandoned by the subsequent paths; has no root to be abandoned either by the first path or by the subsequent paths. Is cumulative (of continuing rebirth and death); is dispersive; is neither cumulative nor dispersive. Is of the seven supramundane stages; is of the final supramundane stage; is neither of the seven supramundane stages nor of the final supramundane stage. Is low; is sublime; is immeasurable. Has low object; has sublime object; has immeasurable object. Is inferior; is intermediate; is superior. Is a false (state with) fixed (resultant time); is a right (state with) fixed (resultant time); is of no fixed (resultant time). Has path as its object; has path as its cause; has path as its dominating factor. Is risen; is not risen; is bound to arise. Is past; is future; is present. Has past object; has future object; has present object. Is internal; is external; is both internal and external. Has internal object; has external object; has both internal and external object. See section 62. Thus is the aggregate of perception by way of tenfold division. |
Ekavidhena saññākkhandho—phassasampayutto. |
The aggregate of perception by way of singlefold division: Is associated with contact. |
Duvidhena saññākkhandho—atthi hetusampayutto, atthi hetuvippayutto. Atthi na hetusahetuko, atthi na hetuahetuko. Atthi lokiyo, atthi lokuttaro. Atthi kenaci viññeyyo, atthi kenaci na viññeyyo. Atthi sāsavo, atthi anāsavo. Atthi āsavasampayutto, atthi āsavavippayutto. Atthi āsavavippayuttasāsavo, atthi āsavavippayuttaanāsavo. Atthi saṃyojaniyo, atthi asaṃyojaniyo. Atthi saṃyojanasampayutto, atthi saṃyojanavippayutto. Atthi saṃyojanavippayuttasaṃyojaniyo, atthi saṃyojanavippayuttaasaṃyojaniyo. Atthi ganthaniyo, atthi aganthaniyo. Atthi ganthasampayutto, atthi ganthavippayutto. Atthi ganthavippayuttaganthaniyo, atthi ganthavippayuttaaganthaniyo. Atthi oghaniyo, atthi anoghaniyo. Atthi oghasampayutto, atthi oghavippayutto. Atthi oghavippayuttaoghaniyo, atthi oghavippayuttaanoghaniyo. Atthi yoganiyo, atthi ayoganiyo. Atthi yogasampayutto, atthi yogavippayutto. Atthi yogavippayuttayoganiyo, atthi yogavippayuttaayoganiyo. Atthi nīvaraṇiyo, atthi anīvaraṇiyo. Atthi nīvaraṇasampayutto, atthi nīvaraṇavippayutto. Atthi nīvaraṇavippayuttanīvaraṇiyo, atthi nīvaraṇavippayuttaanīvaraṇiyo. Atthi parāmaṭṭho, atthi aparāmaṭṭho. Atthi parāmāsasampayutto, atthi parāmāsavippayutto. Atthi parāmāsavippayuttaparāmaṭṭho, atthi parāmāsavippayuttaaparāmaṭṭho. Atthi upādinno, atthi anupādinno. Atthi upādāniyo, atthi anupādāniyo. Atthi upādānasampayutto, atthi upādānavippayutto. Atthi upādānavippayuttaupādāniyo, atthi upādānavippayuttaanupādāniyo. Atthi saṃkilesiko, atthi asaṃkilesiko. Atthi saṃkiliṭṭho, atthi asaṃkiliṭṭho. Atthi kilesasampayutto, atthi kilesavippayutto. Atthi kilesavippayuttasaṃkilesiko, atthi kilesavippayuttaasaṃkilesiko. Atthi dassanena pahātabbo, atthi na dassanena pahātabbo. Atthi bhāvanāya pahātabbo, atthi na bhāvanāya pahātabbo. Atthi dassanena pahātabbahetuko, atthi na dassanena pahātabbahetuko. Atthi bhāvanāya pahātabbahetuko, atthi na bhāvanāya pahātabbahetuko. Atthi savitakko, atthi avitakko. Atthi savicāro, atthi avicāro. Atthi sappītiko, atthi appītiko. Atthi pītisahagato, atthi na pītisahagato. Atthi sukhasahagato, atthi na sukhasahagato. Atthi upekkhāsahagato, atthi na upekkhāsahagato. Atthi kāmāvacaro, atthi na kāmāvacaro. Atthi rūpāvacaro, atthi na rūpāvacaro. Atthi arūpāvacaro, atthi na arūpāvacaro. Atthi pariyāpanno, atthi apariyāpanno. Atthi niyyāniko, atthi aniyyāniko. Atthi niyato, atthi aniyato. Atthi sauttaro, atthi anuttaro. Atthi saraṇo, atthi araṇo. |
The aggregate of perception by way of twofold division: Is associated with root; is not associated with root. Is not root, is accompanied by root; is not root, is not accompanied by root. Is mundane; is supramundane. Is cognizable by one way; is not cognizable by another way. Is the object of the defilements; is not the object of the defilements. Is associated with the defilements; is not associated with the defilements. Is not associated with the defilements, is the object of the defilements; is not associated with the defilements, is not the object of the defilements. Is the object of the fetters; is not the object of the fetters. Is associated with the fetters; is not associated with the fetters. Is not associated with the fetters, is the object of the fetters; is not associated with the fetters, is not the object of the fetters. Is the object of the ties; is not the object of the ties. Is associated with the ties, is not associated with the ties. Is not associated with the ties, is the object of the ties; is not associated with the ties, is not the object of the ties. Is the object of the floods; is not the object of the floods. Is associated with the floods; is not associated with the floods. Is not associated with the floods, is the object of the floods; is not associated with the floods, is not the object of the floods. Is the object of the bonds; is not the object of the bonds. Is associated with the bonds; is not associated with the bonds. Is not associated with the bonds, is the object of the bonds; is not associated with the bonds, is not the object of the bonds. Is the object of the hindrances; is not the object of the hindrances. Is associated with the hindrances; is not associated with the hindrances. Is not associated with the hindrances, is the object of the hindrances; is not associated with the hindrances, is not the object of the hindrances. Is the object of the perversions; is not the object of the perversions. Is associated with the perversions; is not associated with the perversions. Is not associated with the perversions, is the object of the perversions; is not associated with the perversions, is not the object of the perversions. Is grasped; is not grasped. Is the object of the graspings; is not the object of the graspings. Is associated with the graspings; is not associated with the graspings. Is not associated with the graspings, is the object of the graspings; is not associated with the graspings, is not the object of the graspings. Is the object of the corruptions; is not the object of the corruptions. Is corrupt; is not corrupt. Is associated with the corruptions; is not associated with the corruptions. Is not associated with the corruptions, is the object of the corruptions; is not associated with the corruptions, is not the object of the corruptions. Is to be abandoned by the first path; is not to be abandoned by the first path. Is to be abandoned by the subsequent paths; is not to be abandoned by the subsequent paths. Has root to be abandoned by the first path; has no root to be abandoned by the first path. Has root to be abandoned by the subsequent paths; has no root to be abandoned by the subsequent paths. Is accompanied by initial application; is without initial application. Is accompanied by sustained application; is without sustained application. Is with rapture; is without rapture. Is accompanied by rapture; is not accompanied by rapture. Is accompanied by pleasure; is not accompanied by pleasure. Is accompanied by indifference; is not accompanied by indifference. Is characteristic of the plane of desire; is not characteristic of the plane of desire. Is characteristic of the plane of form; is not characteristic of the plane of form. Is characteristic of the formless plane; is not characteristic of the formless plane. Is included (i.e. is mundane); is not included (i.e. is supramundane) Tends to release; does not tend to release. Is of fixed (resultant time); is of no fixed (resultant time). Is surpassable; is not surpassable. Is with cause of bewailing; is without cause of bewailing. |
Tividhena saññākkhandho—atthi kusalo, atthi akusalo, atthi abyākato … pe …. Evaṃ dasavidhena saññākkhandho. |
The aggregate of perception by way of threefold division: Is skilful; is unskilful; is neither-skilful-nor-unskilful. See section 62. Thus is the aggregate of perception by way of tenfold division. |
Ekavidhena saññākkhandho—phassasampayutto. |
The aggregate of perception by way of singlefold division: Is associated with contact. |
Duvidhena saññākkhandho—atthi saraṇo, atthi araṇo. |
The aggregate of perception by way of twofold division: Is with cause of bewailing; is without cause of bewailing. |
Tividhena saññākkhandho—atthi sukhāya vedanāya sampayutto, atthi dukkhāya vedanāya sampayutto, atthi adukkhamasukhāya vedanāya sampayutto. Atthi vipāko … pe … atthi ajjhattārammaṇo, atthi bahiddhārammaṇo, atthi ajjhattabahiddhārammaṇo … pe …. Evaṃ dasavidhena saññākkhandho. |
The aggregate of perception by way of threefold division: Is associated with pleasant feeling; is associated with painful feeling; is associated with neither-painful-nor-pleasant feeling. Is resultant; See section 64 has internal object; has external object; has both internal and external object. See section 62. Thus is the aggregate of perception by way of tenfold division. |
(Yathā kusalattike vitthāro, evaṃ sabbepi tikā vitthāretabbā.) |
As explained in the skilful triplet (of Dhammasaṅgaṇī); so should all the triplets be explained. |
Dukamūlakaṃ. |
(Here Ends The Section) Sense-based On The Couplets |
Ekavidhena saññākkhandho—phassasampayutto. |
The aggregate of perception by way of singlefold division: Is associated with contact. |
Duvidhena saññākkhandho—atthi sahetuko, atthi ahetuko. |
The aggregate of perception by way of twofold division: Is accompanied by root; is not accompanied by root. |
Tividhena saññākkhandho—atthi kusalo, atthi akusalo, atthi abyākato … pe …. Evaṃ dasavidhena saññākkhandho. |
The aggregate of perception by way of threefold division: Is skilful; is unskilful; is neither-skilful-nor-unskilful. See section 62. Thus is the aggregate of perception by way of tenfold division. |
Ekavidhena saññākkhandho—phassasampayutto. |
The aggregate of perception by way of singlefold division: Is associated with contact. |
Duvidhena saññākkhandho—atthi hetusampayutto, atthi hetuvippayutto … pe … atthi saraṇo, atthi araṇo. |
The aggregate of perception by way of twofold division: Is associated with root; is not associated with root. See section 65. Is with cause of bewailing; is without cause of bewailing. |
Tividhena saññākkhandho—atthi kusalo, atthi akusalo, atthi abyākato … pe …. Evaṃ dasavidhena saññākkhandho. |
The aggregate of perception by way of threefold division: Is skilful; is unskilful; is neither-skilful-nor-unskilful. See section 62. Thus is the aggregate of perception by way of tenfold division. |
Ekavidhena saññākkhandho—phassasampayutto. |
The aggregate of perception by way of singlefold division: Is associated with contact. |
Duvidhena saññākkhandho—atthi sahetuko, atthi ahetuko. |
The aggregate of perception by way of twofold division: Is accompanied by root; is not accompanied by root. |
Tividhena saññākkhandho—atthi sukhāya vedanāya sampayutto, atthi dukkhāya vedanāya sampayutto, atthi adukkhamasukhāya vedanāya sampayutto. Atthi vipāko … pe … atthi ajjhattārammaṇo, atthi bahiddhārammaṇo, atthi ajjhattabahiddhārammaṇo … pe …. Evaṃ dasavidhena saññākkhandho. |
The aggregate of perception by way of threefold division: Is associated with pleasant feeling; is associated with painful feeling; is associated with neither-painful-nor-pleasant feeling. Is resultant; See section 64 has internal object; has external object; has both internal and external object. See section 62. Thus is the aggregate of perception by way of tenfold division. |
Ekavidhena saññākkhandho—phassasampayutto. |
The aggregate of perception by way of singlefold division: Is associated with contact. |
Duvidhena saññākkhandho—atthi hetusampayutto, atthi hetuvippayutto … pe … atthi saraṇo, atthi araṇo. |
The aggregate of perception by way of twofold division: Is associated with root; is not associated with root. See section 65. Is with cause of bewailing; is without cause of bewailing. |
Tividhena saññākkhandho … pe … atthi ajjhattārammaṇo, atthi bahiddhārammaṇo, atthi ajjhattabahiddhārammaṇo … pe …. Evaṃ dasavidhena saññākkhandho. |
The aggregate of perception by way of threefold division: Some texts do not include this. Has internal object; has external object; has both internal and external object. See section 62. Thus is the aggregate of perception by way of tenfold division. |
Tikamūlakaṃ. |
(Here Ends The Section) Sense-based On The Triplets |
Ekavidhena saññākkhandho—phassasampayutto. |
The aggregate of perception by way of singlefold division: Is associated with contact. |
Duvidhena saññākkhandho—atthi sahetuko, atthi ahetuko. |
The aggregate of perception by way of twofold division: Is accompanied by root; is not accompanied by root. |
Tividhena saññākkhandho—atthi kusalo, atthi akusalo, atthi abyākato … pe …. Evaṃ dasavidhena saññākkhandho. |
The aggregate of perception by way of threefold division: Is skilful; is unskilful; is neither-skilful-nor-unskilful. See section 62. Thus is the aggregate of perception by way of tenfold division. |
Ekavidhena saññākkhandho—phassasampayutto. |
The aggregate of perception by way of singlefold division: Is associated with contact. |
Duvidhena saññākkhandho—atthi hetusampayutto, atthi hetuvippayutto. |
The aggregate of perception by way of twofold division: Is associated with root; is not associated with root. |
Tividhena saññākkhandho—atthi sukhāya vedanāya sampayutto, atthi dukkhāya vedanāya sampayutto, atthi adukkhamasukhāya vedanāya sampayutto … pe …. Evaṃ dasavidhena saññākkhandho. |
The aggregate of perception by way of threefold division: Is associated with pleasant feeling; is associated with painful feeling; is associated with neither-painful-nor-pleasant feeling. See section 62. Thus is the aggregate of perception by way of tenfold division. |
Ekavidhena saññākkhandho—phassasampayutto. |
The aggregate of perception by way of singlefold division: Is associated with contact. |
Duvidhena saññākkhandho—atthi na hetu sahetuko, atthi na hetu ahetuko. |
The aggregate of perception by way of twofold division: Is not root, is accompanied by root; is not root, is not accompanied by root. |
Tividhena saññākkhandho—atthi vipāko, atthi vipākadhammadhammo, atthi nevavipākanavipākadhammadhammo … pe …. Evaṃ dasavidhena saññākkhandho. |
The aggregate of perception by way of threefold division: Is resultant; is productive of resultant; is neither resultant nor productive of resultant. See section 62. Thus is the aggregate of perception by way of tenfold division. |
Ekavidhena saññākkhandho—phassasampayutto. |
The aggregate of perception by way of singlefold division: Is associated with contact. |
Duvidhena saññākkhandho—atthi lokiyo, atthi lokuttaro. |
The aggregate of perception by way of twofold division: Is mundane; is supramundane. |
Tividhena saññākkhandho—atthi upādinnupādāniyo, atthi anupādinnupādāniyo, atthi anupādinnaanupādāniyo … pe …. Evaṃ dasavidhena saññākkhandho. |
The aggregate of perception by way of threefold division: Is grasped, is the object of the graspings; is not grasped, is the object of the graspings; is not grasped, is not the object of the graspings. See section 62. Thus is the aggregate of perception by way of tenfold division. |
Ekavidhena saññākkhandho—phassasampayutto. |
The aggregate of perception by way of singlefold division: Is associated with contact. |
Duvidhena saññākkhandho—atthi kenaci viññeyyo, atthi kenaci na viññeyyo. |
The aggregate of perception by way of twofold division: Is cognizable by one way; is not cognizable by another way. |
Tividhena saññākkhandho—atthi saṃkiliṭṭhasaṃkilesiko, atthi asaṃkiliṭṭhasaṃkilesiko, atthi asaṃkiliṭṭhaasaṃkilesiko … pe …. Evaṃ dasavidhena saññākkhandho. |
The aggregate of perception by way of threefold division: Is corrupt, is the object of the corruptions; is not corrupt, is the object of the corruptions; is not corrupt, is not the object of the corruptions. See section 62. Thus is the aggregate of perception by way of tenfold division. |
Ekavidhena saññākkhandho—phassasampayutto. |
The aggregate of perception by way of singlefold division: Is associated with contact. |
Duvidhena saññākkhandho—atthi sāsavo, atthi anāsavo. |
The aggregate of perception by way of twofold division: Is the object of the defilements; is not the object of the defilements. |
Tividhena saññākkhandho—atthi savitakkasavicāro, atthi avitakkavicāramatto, atthi avitakkaavicāro … pe …. Evaṃ dasavidhena saññākkhandho. |
The aggregate of perception by way of threefold division: Is accompanied by initial application, accompanied by sustained application; is without initial application, sustained application only; is without initial application, without sustained application. See section 62. Thus is the aggregate of perception by way of tenfold division. |
Ekavidhena saññākkhandho—phassasampayutto. |
The aggregate of perception by way of singlefold division: Is associated with contact. |
Duvidhena saññākkhandho—atthi āsavasampayutto, atthi āsavavippayutto. |
The aggregate of perception by way of twofold division: Is associated with the defilements; is not associated with the defilements. |
Tividhena saññākkhandho—atthi pītisahagato, atthi sukhasahagato, atthi upekkhāsahagato … pe …. Evaṃ dasavidhena saññākkhandho. |
The aggregate of perception by way of threefold division: Is accompanied by rapture; is accompanied by pleasure; is accompanied by indifference. See section 62. Thus is the aggregate of perception by way of tenfold division. |
Ekavidhena saññākkhandho—phassasampayutto. |
The aggregate of perception by way of singlefold division: Is associated with contact. |
Duvidhena saññākkhandho—atthi āsavavippayuttasāsavo, atthi āsavavippayuttaanāsavo. |
The aggregate of perception by way of twofold division: Is not associated with the defilements, is the object of the defilements; is not associated with the defilements, is not the object of the defilements. |
Tividhena saññākkhandho—atthi dassanena pahātabbo, atthi bhāvanāya pahātabbo, atthi neva dassanena na bhāvanāya pahātabbo … pe …. Evaṃ dasavidhena saññākkhandho. |
The aggregate of perception by way of threefold division: Is to be abandoned by the first path; is to be abandoned by the subsequent paths; is not to be abandoned either by the first path or by the subsequent paths. See section 62. Thus is the aggregate of perception by way of tenfold division. |
Ekavidhena saññākkhandho—phassasampayutto. |
The aggregate of perception by way of singlefold division: Is associated with contact. |
Duvidhena saññākkhandho—atthi saṃyojaniyo, atthi asaṃyojaniyo. |
The aggregate of perception by way of twofold division: Is the object of the fetters; is not the object of the fetters. |
Tividhena saññākkhandho—atthi dassanena pahātabbahetuko, atthi bhāvanāya pahātabbahetuko, atthi neva dassanena na bhāvanāya pahātabbahetuko … pe …. Evaṃ dasavidhena saññākkhandho. |
The aggregate of perception by way of threefold division: Has root to be abandoned by the first path; has root to be abandoned by the subsequent paths; has no root to be abandoned either by the first path or by the subsequent paths. See section 62. Thus is the aggregate of perception by way of tenfold division. |
Ekavidhena saññākkhandho—phassasampayutto. |
The aggregate of perception by way of singlefold division: Is associated with contact. |
Duvidhena saññākkhandho—atthi saṃyojanasampayutto, atthi saṃyojanavippayutto. |
The aggregate of perception by way of twofold division; Is associated with the fetters; is not associated with the fetters. |
Tividhena saññākkhandho—atthi ācayagāmī, atthi apacayagāmī, atthi nevācayagāmināpacayagāmī … pe …. Evaṃ dasavidhena saññākkhandho. |
The aggregate of perception by way of threefold division: Is cumulative; is dispersive; is neither cumulative nor dispersive. See section 62. Thus is the aggregate of perception by way of tenfold division. |
Ekavidhena saññākkhandho—phassasampayutto. |
The aggregate of perception by way of singlefold division; Is associated with contact. |
Duvidhena saññākkhandho—atthi saṃyojanavippayuttasaṃyojaniyo, atthi saṃyojanavippayuttaasaṃyojaniyo. |
The aggregate of perception by way of twofold division: Is not associated with the fetters, is the object of the fetters; is not associated with the fetters, is not the object of the fetters. |
Tividhena saññākkhandho—atthi sekkho, atthi asekkho, atthi nevasekkhanāsekkho … pe …. Evaṃ dasavidhena saññākkhandho. |
The aggregate of perception by way of threefold division: Is of the seven supramundane stages; is of the final supramundane stage; is neither of the seven supramundane stages nor of the final supramundane stage. See section 62. Thus is the aggregate of perception by way of tenfold division. |
Ekavidhena saññākkhandho—phassasampayutto. |
The aggregate of perception by way of singlefold division: Is associated with contact. |
Duvidhena saññākkhandho—atthi ganthaniyo, atthi aganthaniyo. |
The aggregate of perception by way of twofold division: Is the object of the ties; is not the object of the ties. |
Tividhena saññākkhandho—atthi paritto, atthi mahaggato, atthi appamāṇo … pe …. Evaṃ dasavidhena saññākkhandho. |
The aggregate of perception by way of threefold division: Is low; is sublime; is immeasurable. See section 62. Thus is the aggregate of perception by way of tenfold division. |
Ekavidhena saññākkhandho—phassasampayutto. |
The aggregate of perception by way of singlefold division: Is associated with contact. |
Duvidhena saññākkhandho—atthi ganthasampayutto, atthi ganthavippayutto. |
The aggregate of perception by way of twofold division: Is associated with the ties; is not associated with the ties. |
Tividhena saññākkhandho—atthi parittārammaṇo, atthi mahaggatārammaṇo, atthi appamāṇārammaṇo … pe …. Evaṃ dasavidhena saññākkhandho. |
The aggregate of perception by way of threefold division: Has low object; has sublime object; has immeasurable object. See section 62. Thus is the aggregate of perception by way of tenfold division. |
Ekavidhena saññākkhandho—phassasampayutto. |
The aggregate of perception by way of singlefold division: Is associated with contact. |
Duvidhena saññākkhandho—atthi ganthavippayuttaganthaniyo, atthi ganthavippayuttaaganthaniyo. |
The aggregate of perception by way of twofold division: Is not associated with the ties, is the object of the ties; is not associated with the ties, is not the object of the ties. |
Tividhena saññākkhandho—atthi hīno, atthi majjhimo, atthi paṇīto … pe …. Evaṃ dasavidhena saññākkhandho. |
The aggregate of perception by way of threefold division: Is inferior; is intermediate; is superior. See section 62. Thus is the aggregate of perception by way of tenfold division. |
Ekavidhena saññākkhandho—phassasampayutto. |
The aggregate of perception by way of singlefold division: Is associated with contact. |
Duvidhena saññākkhandho—atthi oghaniyo, atthi anoghaniyo. |
The aggregate of perception by way of twofold division: Is the object of the floods; is not the object of the floods. |
Tividhena saññākkhandho—atthi micchattaniyato, atthi sammattaniyato, atthi aniyato … pe …. Evaṃ dasavidhena saññākkhandho. |
The aggregate of perception by way of threefold division: Is a false (state with) fixed (resultant time); is a right (state with) fixed (resultant time); is of no fixed (resultant time). See section 62. Thus is the aggregate of perception by way of tenfold division. |
Ekavidhena saññākkhandho—phassasampayutto. |
The aggregate of perception by way of singlefold division: Is associated with contact. |
Duvidhena saññākkhandho—atthi oghasampayutto, atthi oghavippayutto. |
The aggregate of perception by way of twofold division: Is associated with the floods; is not associated with the floods. |
Tividhena saññākkhandho—atthi maggārammaṇo, atthi maggahetuko, atthi maggādhipati … pe …. Evaṃ dasavidhena saññākkhandho. |
The aggregate of perception by way of threefold division; Has path as its object; has path as its cause; has path as its dominating factor. See section 62. Thus is the aggregate of perception by way of tenfold division. |
Ekavidhena saññākkhandho—phassasampayutto. |
The aggregate of perception by way of singlefold division: Is associated with contact. |
Duvidhena saññākkhandho—atthi oghavippayuttaoghaniyo, atthi oghavippayuttaanoghaniyo. |
The aggregate of perception by way of twofold division: Is not associated with the floods, is the object of the floods; is not associated with the floods, is not the object of the floods. |
Tividhena saññākkhandho—atthi uppanno, atthi anuppanno, atthi uppādī … pe …. Evaṃ dasavidhena saññākkhandho. |
The aggregate of perception by way of threefold division: Is risen; is not risen; is bound to arise. See section 62. Thus is the aggregate of perception by way of tenfold division. |
Ekavidhena saññākkhandho—phassasampayutto. |
The aggregate of perception by way of singlefold division: Is associated with contact. |
Duvidhena saññākkhandho—atthi yoganiyo, atthi ayoganiyo. |
The aggregate of perception by way of twofold division: Is the object of the bonds; is not the object of the bonds. |
Tividhena saññākkhandho—atthi atīto, atthi anāgato, atthi paccuppanno … pe …. Evaṃ dasavidhena saññākkhandho. |
The aggregate of perception by way of threefold division: Is past; is future; is present. See section 62. Thus is the aggregate of perception by way of tenfold division. |
Ekavidhena saññākkhandho—phassasampayutto. |
The aggregate of perception by way of singlefold division: Is associated with contact. |
Duvidhena saññākkhandho—atthi yogasampayutto, atthi yogavippayutto. |
The aggregate of perception by way of twofold division: Is associated with the bonds; is not associated with the bonds. |
Tividhena saññākkhandho—atthi atītārammaṇo, atthi anāgatārammaṇo, atthi paccuppannārammaṇo … pe …. Evaṃ dasavidhena saññākkhandho. |
The aggregate of perception by way of threefold division: Has past object; has future object; has present object. See section 62. Thus is the aggregate of perception by way of tenfold division. |
Ekavidhena saññākkhandho—phassasampayutto. |
The aggregate of perception by way of singlefold division: Is associated with contact. |
Duvidhena saññākkhandho—atthi yogavippayuttayoganiyo, atthi yogavippayuttaayoganiyo. |
The aggregate of perception by way of twofold division: Is not associated with the bonds, is the object of the bonds; is not associated with the bonds, is not the object of the bonds. |
Tividhena saññākkhandho—atthi ajjhatto, atthi bahiddho, atthi ajjhattabahiddho … pe …. Evaṃ dasavidhena saññākkhandho. |
The aggregate of perception by way of threefold division: Is internal; is external; is both internal and external. See section 62. Thus is the aggregate of perception by way of tenfold division. |
Ekavidhena saññākkhandho—phassasampayutto. |
The aggregate of perception by way of singlefold division: Is associated with contact. |
Duvidhena saññākkhandho—atthi nīvaraṇiyo, atthi anīvaraṇiyo. |
The aggregate of perception by way of twofold division: Is the object of the hindrances; is not the object of the hindrances. |
Tividhena saññākkhandho—atthi ajjhattārammaṇo, atthi bahiddhārammaṇo, atthi ajjhattabahiddhārammaṇo … pe …. Evaṃ dasavidhena saññākkhandho. |
The aggregate of perception by way of threefold division: Has internal object; has external object; has both internal and external object. See section 62. Thus is the aggregate of perception by way of tenfold division. |
Ubhatovaḍḍhakaṃ. |
(Here Ends The Section Of) Reciprocal Increase |
Sattavidhena saññākkhandho—atthi kusalo, atthi akusalo, atthi abyākato, atthi kāmāvacaro, atthi rūpāvacaro, atthi arūpāvacaro, atthi apariyāpanno. Evaṃ sattavidhena saññākkhandho. |
The aggregate of perception by way of sevenfold division: Is skilful; is unskilful; is neither-skilful-nor-unskilful; is characteristic of the plane of desire; is characteristic of the plane of form; is characteristic of the formless plane; is not included (i.e. is supramundane). Thus is the aggregate of perception by way of sevenfold division. |
Aparopi sattavidhena saññākkhandho—atthi sukhāya vedanāya sampayutto, atthi dukkhāya vedanāya sampayutto, atthi adukkhamasukhāya vedanāya sampayutto, atthi kāmāvacaro, atthi rūpāvacaro, atthi arūpāvacaro, atthi apariyāpanno … pe … atthi ajjhattārammaṇo, atthi bahiddhārammaṇo, atthi ajjhattabahiddhārammaṇo, atthi kāmāvacaro, atthi rūpāvacaro, atthi arūpāvacaro, atthi apariyāpanno. Evaṃ sattavidhena saññākkhandho. |
The aggregate of perception by another way of sevenfold division: Is associated with pleasant feeling; is associated with painful feeling; is associated with neither-painful-nor-pleasant feeling; is characteristic of the plane of desire; is characteristic of the plane of form; is characteristic of the formless plane; is not included (i.e. is supramundane). See section 64. Has internal object; has external object; has both internal and external object; is characteristic of the plane of desire; is characteristic of the plane of form; is characteristic of the formless plane; is not included (i.e. is supramundane). Thus is the aggregate of perception by way of sevenfold division. |
Catuvīsatividhena saññākkhandho—cakkhusamphassapaccayā saññākkhandho atthi kusalo, atthi akusalo, atthi abyākato; sotasamphassapaccayā … pe … ghānasamphassapaccayā … pe … jivhāsamphassapaccayā … pe … kāyasamphassapaccayā … pe … manosamphassapaccayā saññākkhandho atthi kusalo, atthi akusalo, atthi abyākato; cakkhusamphassajā saññā, sotasamphassajā saññā, ghānasamphassajā saññā, jivhāsamphassajā saññā, kāyasamphassajā saññā, manosamphassajā saññā. Evaṃ catuvīsatividhena saññākkhandho. |
The aggregate of perception by way of twenty-fourfold division: The aggregate of perception caused by eye contact is skilful; is unskilful; is neither-skilful-nor-unskilful. Caused by ear contact. Complete as first example. Caused by nose contact. Complete as first example. Caused by tongue contact. Complete as first example. Caused by body contact. Complete as first example. The aggregate of perception caused by mind contact is skilful; is unskilful; is neither-skilful-nor-unskilful. Perception born of eye contact; perception born of ear contact; perception born of nose contact; perception born of tongue contact; perception born of body contact; perception born of mind contact. Thus is the aggregate of perception by way of twenty-fourfold division. |
Aparopi catuvīsatividhena saññākkhandho—cakkhusamphassapaccayā saññākkhandho atthi sukhāya vedanāya sampayutto … pe … atthi ajjhattārammaṇo, atthi bahiddhārammaṇo, atthi ajjhattabahiddhārammaṇo, cakkhusamphassajā saññā … pe … manosamphassajā saññā. Sotasamphassapaccayā … pe … ghānasamphassapaccayā … pe … jivhāsamphassapaccayā … pe … kāyasamphassapaccayā … pe … manosamphassapaccayā saññākkhandho atthi sukhāya vedanāya sampayutto … pe … atthi ajjhattārammaṇo, atthi bahiddhārammaṇo, atthi ajjhattabahiddhārammaṇo; cakkhusamphassajā saññā … pe … manosamphassajā saññā. Evaṃ catuvīsatividhena saññākkhandho. |
The aggregate of perception by another way of twenty-fourfold division: The aggregate of perception caused by eye contact is associated with pleasant feeling; See section 64. has internal object; has external object; has both internal and external object. Caused by ear contact. Complete as first example. Caused by nose contact. Complete as first example. Caused by tongue contact. Complete as first example. Caused by body contact. Complete as first example. The aggregate of perception caused by mind contact is associated with pleasant feeling; See section 64. has internal object; has external object; has both internal and external object. Perception born of eye contact; Intermediate senses. perception born of mind contact. Thus is the aggregate of perception by way of twenty-fourfold division. |
Tiṃsatividhena saññākkhandho—cakkhusamphassapaccayā saññākkhandho atthi kāmāvacaro, atthi rūpāvacaro, atthi arūpāvacaro, atthi apariyāpanno, sotasamphassapaccayā … pe … ghānasamphassapaccayā … pe … jivhāsamphassapaccayā … pe … kāyasamphassapaccayā … pe … manosamphassapaccayā saññākkhandho atthi kāmāvacaro, atthi rūpāvacaro, atthi arūpāvacaro, atthi apariyāpanno, cakkhusamphassajā saññā … pe … manosamphassajā saññā. Evaṃ tiṃsatividhena saññākkhandho. |
The aggregate of perception by way of thirtyfold division: The aggregate of perception caused by eye contact is characteristic of the plane of desire; is characteristic of the plane of form; is characteristic of the formless plane; is not included (i.e. is supra-mundane). Caused by ear contact. Complete as first example Caused by nose contact. Complete as first example Caused by tongue contact. Complete as first example Caused by body contact. Complete as first example The aggregate of perception caused by mind contact is characteristic of the plane of desire; is characteristic of the plane of form; is characteristic of the formless plane; is not included (i.e. is supra-mundane). Perception born of eye contact; Intermediate senses. perception born of mind contact. Thus is the aggregate of perception by way of thirtyfold division. |
Bahuvidhena saññākkhandho—cakkhusamphassapaccayā saññākkhandho atthi kusalo, atthi akusalo, atthi abyākato, atthi kāmāvacaro, atthi rūpāvacaro, atthi arūpāvacaro, atthi apariyāpanno, sotasamphassapaccayā … pe … ghānasamphassapaccayā … pe … jivhāsamphassapaccayā … pe … kāyasamphassapaccayā … pe … manosamphassapaccayā saññākkhandho atthi kusalo, atthi akusalo, atthi abyākato, atthi kāmāvacaro, atthi rūpāvacaro, atthi arūpāvacaro, atthi apariyāpanno, cakkhusamphassajā saññā … pe … manosamphassajā saññā. Evaṃ bahuvidhena saññākkhandho. |
The aggregate of perception by way of manifold division: The aggregate of perception caused by eye contact is skilful; is unskilful; is neither-skilful-nor-unskilful; is characteristic of the plane of desire; is characteristic of the plane of form; is characteristic of the formless plane; is not included (i.e. is supramundane). Caused by ear contact. Complete as first example. Caused by nose contact. Complete as first example Caused by tongue contact. Complete as first example Caused by body contact. Complete as first example The aggregate of perception caused by mind contact is skilful; is unskilful; is neither-skilful-nor-unskilful; is characteristic of the plane of desire; is characteristic of the plane of form; is characteristic of the formless plane; is not included (i.e. is supramundane). Perception born of eye contact; Intermediate senses. perception born of mind contact. Thus is the aggregate of perception by way of manifold division. |
Aparopi bahuvidhena saññākkhandho—cakkhusamphassapaccayā saññākkhandho atthi sukhāya vedanāya sampayutto … pe … atthi ajjhattārammaṇo, atthi bahiddhārammaṇo, atthi ajjhattabahiddhārammaṇo, atthi kāmāvacaro, atthi rūpāvacaro, atthi arūpāvacaro, atthi apariyāpanno, sotasamphassapaccayā … pe … ghānasamphassapaccayā … pe … jivhāsamphassapaccayā … pe … kāyasamphassapaccayā … pe … manosamphassapaccayā saññākkhandho atthi ajjhattārammaṇo, atthi bahiddhārammaṇo, atthi ajjhattabahiddhārammaṇo, atthi kāmāvacaro, atthi rūpāvacaro, atthi arūpāvacaro, atthi apariyāpanno, cakkhusamphassajā saññā, sotasamphassajā saññā, ghānasamphassajā saññā, jivhāsamphassajā saññā, kāyasamphassajā saññā, manosamphassajā saññā. Evaṃ bahuvidhena saññākkhandho. |
The aggregate of perception by another way of manifold division: The aggregate of perception caused by eye contact is associated with pleasant feeling; See section 64. has internal object; has external object; has both internal and external object; is characteristic of the plane of desire; is characteristic of the plane of form; is characteristic of the formless plane; is not included (i.e. is supramundane). Caused by ear contact. Complete as first example. Caused by nose contact. Complete as first example Caused by tongue contact. Complete as first example Caused by body contact. Complete as first example The aggregate of perception caused by mind contact (is associated with pleasant feeling See section 64.) has internal object; has external object; has both internal and external object; is characteristic of the plane of desire; is characteristic of the plane of form; is characteristic of the formless plane; is not included (i.e. is supramundane). Perception born of eye contact; perception born of ear contact; perception born of nose contact; perception born of tongue contact; perception born of body contact; perception born of mind contact. Thus is the aggregate of perception by way of manifold division. |
Ayaṃ vuccati saññākkhandho. |
This Is Called The Aggregate Of Perception |
2.4. Saṅkhārakkhandha |
1.2.4. The Aggregate Of Volitional Activities |
Tattha katamo saṅkhārakkhandho? Ekavidhena saṅkhārakkhandho—cittasampayutto. |
Therein what is the aggregate of volitional activities? The aggregate of volitional activities by way of singlefold division: Is associated with consciousness. |
Duvidhena saṅkhārakkhandho—atthi hetu, atthi na hetu. |
The aggregate of volitional activities by way of twofold division: Is root; is not root. |
Tividhena saṅkhārakkhandho—atthi kusalo, atthi akusalo, atthi abyākato. |
The aggregate of volitional activities by way of threefold division: Is skilful; is unskilful; is neither-skilful-nor-unskilful. |
Catubbidhena saṅkhārakkhandho—atthi kāmāvacaro, atthi rūpāvacaro, atthi arūpāvacaro, atthi apariyāpanno. |
The aggregate of volitional activities by way of fourfold division: Is characteristic of the plane of desire; is characteristic of the plane of form; is characteristic of the formless plane; is not included (i.e. is supramundane). |
Pañcavidhena saṅkhārakkhandho—atthi sukhindriyasampayutto, atthi dukkhindriyasampayutto, atthi somanassindriyasampayutto, atthi domanassindriyasampayutto, atthi upekkhindriyasampayutto. Evaṃ pañcavidhena saṅkhārakkhandho. |
The aggregate of volitional activities by way of fivefold division: Is associated with the faculty of pleasure (physical); is associated with the faculty of pain (physical); is associated with the faculty of mental pleasure; is associated with the faculty of mental pain; is associated with the faculty of indifference. Thus is the aggregate of volitional activities by way of fivefold division. |
Chabbidhena saṅkhārakkhandho—cakkhusamphassajā cetanā, sotasamphassajā cetanā, ghānasamphassajā cetanā, jivhāsamphassajā cetanā, kāyasamphassajā cetanā, manosamphassajā cetanā. Evaṃ chabbidhena saṅkhārakkhandho. |
The aggregate of volitional activities by way of sixfold division: Volition born of eye contact; volition born of ear contact; volition born of nose contact; volition born of tongue contact; volition born of body contact; volition born of mind contact. Thus is the aggregate of volitional activities by way of sixfold division. |
Sattavidhena saṅkhārakkhandho—cakkhusamphassajā cetanā, sotasamphassajā cetanā, ghānasamphassajā cetanā, jivhāsamphassajā cetanā, kāyasamphassajā cetanā, manodhātusamphassajā cetanā, manoviññāṇadhātusamphassajā cetanā. Evaṃ sattavidhena saṅkhārakkhandho. |
The aggregate of volitional activities by way of sevenfold division: Volition born of eye contact; volition of ear contact; volition born of nose contact; volition born of tongue contact; volition born of body contact; volition born of mind-element-contact; volition born of mind-consciousness-element-contact. Thus is the aggregate of volitional activities by way of sevenfold division. |
Aṭṭhavidhena saṅkhārakkhandho—cakkhusamphassajā cetanā … pe … kāyasamphassajā cetanā atthi sukhasahagatā, atthi dukkhasahagatā, manodhātusamphassajā cetanā, manoviññāṇadhātusamphassajā cetanā. Evaṃ aṭṭhavidhena saṅkhārakkhandho. |
The aggregate of volitional activities by way of eightfold division: Volition born of eye contact; Intermediate senses. volition born of body contact that is accompanied by pleasure, that is accompanied by pain; volition born of mind-element-contact; volition born of mind-consciousness-element-contact. Thus is the aggregate of volitional activities by way of eightfold division. |
Navavidhena saṅkhārakkhandho—cakkhusamphassajā cetanā … pe … manodhātusamphassajā cetanā, manoviññāṇadhātusamphassajā cetanā atthi kusalā, atthi akusalā, atthi abyākatā. Evaṃ navavidhena saṅkhārakkhandho. |
The aggregate of volitional activities by way of ninefold division: Volition born of eye contact; Intermediate senses. volition born of mindelement-contact; volition born of mind-consciousness-element-contact that is skilful, that is unskilful, that is neither-skilful-nor-unskilful. Thus is the aggregate of volitional activities by way of ninefold division. |
Dasavidhena saṅkhārakkhandho—cakkhusamphassajā cetanā … pe … kāyasamphassajā cetanā atthi sukhasahagatā, atthi dukkhasahagatā, manodhātusamphassajā cetanā, manoviññāṇadhātusamphassajā cetanā atthi kusalā, atthi akusalā, atthi abyākatā. Evaṃ dasavidhena saṅkhārakkhandho. |
The aggregate of volitional activities by way of tenfold division: Volition born of eye contact; Intermediate senses. volition born of body contact that is accompanied by pleasure, that is accompanied by pain; volition born of mind-element-contact; volition born of mind-consciousness-element-contact that is skilful, that is unskilful, that is neither-skilful-nor-unskilful. Thus is the aggregate of volitional activities by way of tenfold division. |
Ekavidhena saṅkhārakkhandho—cittasampayutto. |
The aggregate of volitional activities by way of singlefold division: Is associated with consciousness. |
Duvidhena saṅkhārakkhandho—atthi hetu, atthi na hetu. |
The aggregate of volitional activities by way of twofold division: Is root; is not root. |
Tividhena saṅkhārakkhandho—atthi sukhāya vedanāya sampayutto, atthi dukkhāya vedanāya sampayutto, atthi adukkhamasukhāya vedanāya sampayutto. Atthi vipāko, atthi vipākadhammadhammo, atthi nevavipākanavipākadhammadhammo. Atthi upādinnupādāniyo, atthi anupādinnupādāniyo, atthi anupādinnaanupādāniyo. Atthi saṃkiliṭṭhasaṃkilesiko, atthi asaṃkiliṭṭhasaṃkilesiko, atthi asaṃkiliṭṭhaasaṃkilesiko. Atthi savitakkasavicāro, atthi avitakkavicāramatto, atthi avitakkaavicāro. Atthi pītisahagato, atthi sukhasahagato, atthi upekkhāsahagato. Atthi dassanena pahātabbo, atthi bhāvanāya pahātabbo, atthi neva dassanena na bhāvanāya pahātabbo. Atthi dassanena pahātabbahetuko, atthi bhāvanāya pahātabbahetuko, atthi neva dassanena na bhāvanāya pahātabbahetuko. Atthi ācayagāmī, atthi apacayagāmī, atthi nevācayagāmināpacayagāmī. Atthi sekkho, atthi asekkho, atthi nevasekkhanāsekkho. Atthi paritto, atthi mahaggato, atthi appamāṇo. Atthi parittārammaṇo, atthi mahaggatārammaṇo, atthi appamāṇārammaṇo. Atthi hīno, atthi majjhimo, atthi paṇīto. Atthi micchattaniyato, atthi sammattaniyato, atthi aniyato. Atthi maggārammaṇo, atthi maggahetuko, atthi maggādhipati. Atthi uppanno, atthi anuppanno, atthi uppādī. Atthi atīto, atthi anāgato, atthi paccuppanno. Atthi atītārammaṇo, atthi anāgatārammaṇo, atthi paccuppannārammaṇo. Atthi ajjhatto, atthi bahiddho, atthi ajjhattabahiddho. Atthi ajjhattārammaṇo, atthi bahiddhārammaṇo, atthi ajjhattabahiddhārammaṇo … pe …. Evaṃ dasavidhena saṅkhārakkhandho. |
The aggregate of volitional activities by way of threefold division: Is associated with pleasant feeling; is associated with painful feeling; is associated with neither-painful-nor-pleasant feeling. Is resultant; is productive of resultant; is neither resultant nor productive of resultant. Is grasped (by craving and false view), is the object of the graspings; is not grasped, is the object of the graspings; is not grasped, is not the object of the graspings. Is corrupt, is the object of the corruptions; is not corrupt, is the object of the corruptions; is not corrupt, is not the object of the corruptions. Is accompanied by initial application, accompanied by sustained application; is without initial application, sustained application only; is without initial application, without sustained application. Is accompanied by rapture; is accompanied by pleasure; is accompanied by indifference. Is to be abandoned by the first path; is to be abandoned by the subsequent paths; is not to be abandoned either by the first path or by the subsequent paths. Has root to be abandoned by the first path; has root to be abandoned by the subsequent paths; has no root to be abandoned either by the first path or by the subsequent paths. Is cumulative (of continuing rebirth and death); is dispersive; is neither cumulative nor dispersive. Is of the seven supramundane stages; is of the final supramundane stage; is neither of the seven supramundane stages nor of the final supramundane stage. Is low; is sublime; is immeasurable. Has low object; has sublime object; has immeasurable object. Is inferior; is intermediate; is superior. Is a false (state with) fixed (resultant time); is a right (state with) fixed (resultant time); is of no fixed (resultant time). Has path as its object; has path as its cause; has path as its dominating factor. Is risen; is not risen; is bound to arise. Is past; it future; is present. Has past object; has future object; has present object. Is internal; is external; is both internal and external. Has internal object; has external object; has both internal and external object. See section 92. Thus is the aggregate of volitional activities by way of tenfold division. |
Ekavidhena saṅkhārakkhandho—cittasampayutto. |
The aggregate of volitional activities by way of singlefold division; Is associated with consciousness. |
Duvidhena saṅkhārakkhandho—atthi sahetuko, atthi ahetuko. Atthi hetusampayutto, atthi hetuvippayutto. Atthi hetu ceva sahetuko ca, atthi sahetuko ceva na ca hetu. Atthi hetu ceva hetusampayutto ca, atthi hetusampayutto ceva na ca hetu. Atthi na hetu sahetuko, atthi na hetu ahetuko. Atthi lokiyo, atthi lokuttaro. Atthi kenaci viññeyyo, atthi kenaci na viññeyyo. Atthi āsavo, atthi no āsavo. Atthi sāsavo, atthi anāsavo. Atthi āsavasampayutto, atthi āsavavippayutto. Atthi āsavo ceva sāsavo ca, atthi sāsavo ceva no ca āsavo. Atthi āsavo ceva āsavasampayutto ca, atthi āsavasampayutto ceva no ca āsavo. Atthi āsavavippayuttasāsavo, atthi āsavavippayuttaanāsavo. Atthi saṃyojanaṃ, atthi no saṃyojanaṃ. Atthi saṃyojaniyo, atthi asaṃyojaniyo. Atthi saṃyojanasampayutto, atthi saṃyojanavippayutto. Atthi saṃyojanañceva saṃyojaniyo ca, atthi saṃyojaniyo ceva no ca saṃyojanaṃ. Atthi saṃyojanañceva saṃyojanasampayutto ca, atthi saṃyojanasampayutto ceva no ca saṃyojanaṃ. Atthi saṃyojanavippayuttasaṃyojaniyo, atthi saṃyojanavippayuttaasaṃyojaniyo. |
The aggregate of volitional activities by way of twofold division: Is accompanied by root; is not accompanied by root. Is associated with root; is not associated with root. Is root also accompanied by root; is accompanied by root but is not root. Is root also associated with root; is associated with root but is not root. Is not root, is accompanied by root; is not root, is not accompanied by root. Is mundane; is supramundane. Is cognizable by one way; is not cognizable by another way. Is defilement; is not defilement. Is the object of the defilements; is not the object of the defilements. Is associated with the defilements; is not associated with the defilements. Is defilement also the object of the defilements; is the object of the defilements but is not defilement. Is defilement also associated with the defilements; is associated with the defilements but is not defilement. Is not associated with the defilements, is the object of the defilements; is not associated with the defilements, is not the object of the defilements. Is fetter; is not fetter. Is the object of the fetters; is not the object of the fetters. Is associated with the fetters; is not associated with the fetters. Is fetter also the object of the fetters; is the object of the fetters but is not fetter. Is fetter also associated with the fetters; is associated with the fetters but is not fetter. Is not associated with the fetters, is the object of the fetters; is not associated with the fetters, is not the object of the fetters. |
Atthi gantho, atthi no gantho. Atthi ganthaniyo, atthi aganthaniyo. Atthi ganthasampayutto, atthi ganthavippayutto. Atthi gantho ceva ganthaniyo ca, atthi ganthaniyo ceva no ca gantho. Atthi gantho ceva ganthasampayutto ca, atthi ganthasampayutto ceva no ca gantho. Atthi ganthavippayuttaganthaniyo, atthi ganthavippayuttaaganthaniyo. Atthi ogho, atthi no ogho. Atthi oghaniyo, atthi anoghaniyo. Atthi oghasampayutto, atthi oghavippayutto. Atthi ogho ceva oghaniyo ca, atthi oghaniyo ceva no ca ogho. Atthi ogho ceva oghasampayutto ca, atthi oghasampayutto ceva no ca ogho. Atthi oghavippayuttaoghaniyo, atthi oghavippayuttaanoghaniyo. Atthi yogo, atthi no yogo. Atthi yoganiyo, atthi ayoganiyo. Atthi yogasampayutto, atthi yogavippayutto. Atthi yogo ceva yoganiyo ca, atthi yoganiyo ceva no ca yogo. Atthi yogo ceva yogasampayutto ca, atthi yogasampayutto ceva no ca yogo. Atthi yogavippayuttayoganiyo, atthi yogavippayuttaayoganiyo. Atthi nīvaraṇaṃ, atthi no nīvaraṇaṃ. Atthi nīvaraṇiyo, atthi anīvaraṇiyo. Atthi nīvaraṇasampayutto, atthi nīvaraṇavippayutto. Atthi nīvaraṇañceva nīvaraṇiyo ca, atthi nīvaraṇiyo ceva no ca nīvaraṇaṃ. Atthi nīvaraṇañceva nīvaraṇasampayutto ca, atthi nīvaraṇasampayutto ceva no ca nīvaraṇaṃ. Atthi nīvaraṇavippayuttanīvaraṇiyo, atthi nīvaraṇavippayuttaanīvaraṇiyo. |
Is tie; is not tie. Is the object of the ties; is not the object of the ties. Is associated with the ties; is not associated with the ties. Is tie also the object of the ties; is the object of the ties but is not tie. Is tie also associated with the ties; is associated with the ties but is not tie. Is not associated with the ties, is the object of the ties; is not associated with the ties, is not the object of the ties. Is flood; is not flood. Is the object of the floods; is not the object of the floods. Is associated with the floods; is not associated with the floods. Is flood also the object of the floods; is the object of the floods but is not flood. Is flood also associated with the floods; is associated with the floods but is not flood. Is not associated with the floods, is the object of the floods; is not associated with the floods, is not the object of the floods. Is bond; is not bond. Is the object of the bonds; is not the object of the bonds. Is associated with the bonds; is not associated with the bonds. Is bond also the object of the bonds; is the object of the bonds but is not bond. Is bond also associated with the bonds; is associated with the bonds but is not bond. Is not associated with the bonds, is the object of the bonds; is not associated with the bonds, is not the object of the bonds. Is hindrance; is not hindrance. Is the object of the hindrances; is not the object of the hindrances. Is associated with the hindrances; is not associated with the hindrances. Is hindrance also the object of the hindrances; is the object of the hindrances but is not hindrance. Is hindrance also associated with the hindrances; is associated with the hindrances but is not hindrance. Is not associated with the hindrances, is the object of the hindrances; is not associated with the hindrances, is not the object of the hindrances. |
Atthi parāmāso, atthi no parāmāso. Atthi parāmaṭṭho, atthi aparāmaṭṭho. Atthi parāmāsasampayutto, atthi parāmāsavippayutto. Atthi parāmāso ceva parāmaṭṭho ca, atthi parāmaṭṭho ceva no ca parāmāso. Atthi parāmāsavippayuttaparāmaṭṭho, atthi parāmāsavippayuttaaparāmaṭṭho. Atthi upādinno, atthi anupādinno. Atthi upādānaṃ, atthi no upādānaṃ. Atthi upādāniyo, atthi anupādāniyo. Atthi upādānasampayutto, atthi upādānavippayutto. Atthi upādānañceva upādāniyo ca, atthi upādāniyo ceva no ca upādānaṃ. Atthi upādānañceva upādānasampayutto ca, atthi upādānasampayutto ceva no ca upādānaṃ. Atthi upādānavippayuttaupādāniyo, atthi upādānavippayuttaanupādāniyo. |
Is perversion; is not perversion. Is the object of the perversions; is not the object of the perversions. Is associated with the perversions; is not associated with the perversions. Is perversion also the object of the perversions; is the object of the perversions but is not perversion. Is not associated with the perversions, is the object of the perversions; is not associated with the perversions, is not the object of the perversions. Is grasped; is not grasped. Is grasping; is not grasping. Is the object of the graspings; is not the object of the graspings. Is associated with the graspings; is not associated with the graspings. Is grasping also the object of the graspings; is the object of the graspings but is not grasping. Is grasping also associated with the graspings; is associated with the graspings but is not grasping. Is not associated with the graspings, is the object of the graspings; is not associated with the graspings, is not the object of the graspings. |
Atthi kileso, atthi no kileso. Atthi saṃkilesiko, atthi asaṃkilesiko. Atthi saṃkiliṭṭho, atthi asaṃkiliṭṭho. Atthi kilesasampayutto, atthi kilesavippayutto. Atthi kileso ceva saṃkilesiko ca, atthi saṃkilesiko ceva no ca kileso. Atthi kileso ceva saṃkiliṭṭho ca, atthi saṃkiliṭṭho ceva no ca kileso. Atthi kileso ceva kilesasampayutto ca, atthi kilesasampayutto ceva no ca kileso. Atthi kilesavippayuttasaṃkilesiko, atthi kilesavippayuttaasaṃkilesiko. Atthi dassanena pahātabbo, atthi na dassanena pahātabbo. Atthi bhāvanāya pahātabbo, atthi na bhāvanāya pahātabbo. Atthi dassanena pahātabbahetuko, atthi na dassanena pahātabbahetuko. Atthi bhāvanāya pahātabbahetuko, atthi na bhāvanāya pahātabbahetuko. |
Is corruption; is not corruption. Is the object of the corruptions; is not the object of the corruptions. Is corrupt; is not corrupt. Is associated with the corruptions; is not associated with the corruptions. Is corruption also the object of the corruptions; is the object of the corruptions but is not corruption. Is corruption also corrupt; is corrupt but is not corruption. Is corruption also associated with the corruptions; is associated with the corruptions but is not corruption. Is not associated with the corruptions, is the object of the corruptions; is not associated with the corruptions, is not the object of the corruptions. Is to be abandoned by the first path; is not to be abandoned by the first path. Is to be abandoned by the subsequent paths; is not to be abandoned by the subsequent paths. Has root to be abandoned by the first path; has no root to be abandoned by the first path. Has root to be abandoned by the subsequent paths; has no root to be abandoned by the subsequent paths. |
Atthi savitakko, atthi avitakko. Atthi savicāro, atthi avicāro. Atthi sappītiko, atthi appītiko. Atthi pītisahagato, atthi na pītisahagato. Atthi sukhasahagato, atthi na sukhasahagato. Atthi upekkhāsahagato, atthi na upekkhāsahagato. Atthi kāmāvacaro, atthi na kāmāvacaro. Atthi rūpāvacaro, atthi na rūpāvacaro. Atthi arūpāvacaro, atthi na arūpāvacaro. Atthi pariyāpanno, atthi apariyāpanno. Atthi niyyāniko, atthi aniyyāniko. Atthi niyato, atthi aniyato. Atthi sauttaro, atthi anuttaro. Atthi saraṇo, atthi araṇo. |
Is accompanied by initial application; is without initial application. Is accompanied by sustained application; is without sustained application. Is with rapture; is without rapture. Is accompanied by rapture; is not accompanied by rapture. Is accompanied by pleasure; is not accompanied by pleasure. Is accompanied by indifference; is not accompanied by indifference. Is characteristic of the plane of desire; is not characteristic of the plane of desire. Is characteristic of the plane of form; is not characteristic of the plane of form. Is characteristic of the formless plane; is not characteristic of the formless plane. Is included (i.e. is mundane); is not included (i.e. is supramundane). Tends to release; does not tend to release. Is of fixed (resultant time); is of no fixed (resultant time). Is surpass-able; is not surpassable. Is with cause of bewailing; is without cause of bewailing. |
Tividhena saṅkhārakkhandho—atthi kusalo, atthi akusalo, atthi abyākato … pe …. Evaṃ dasavidhena saṅkhārakkhandho. |
The aggregate of volitional activities by way of threefold division: Is skilful; is unskilful; is neither-skilful-nor-unskilful. See section 92. Thus is the aggregate of volitional activities by way of tenfold division. |
Ekavidhena saṅkhārakkhandho—cittasampayutto. |
The aggregate of volitional activities by way of singlefold division; Is associated with consciousness. |
Duvidhena saṅkhārakkhandho—atthi saraṇo, atthi araṇo. |
The aggregate of volitional activities by way of twofold division; Is with cause of bewailing; is without cause of bewailing. |
Tividhena saṅkhārakkhandho—atthi sukhāya vedanāya sampayutto … pe … atthi ajjhattārammaṇo, atthi bahiddhārammaṇo, atthi ajjhattabahiddhārammaṇo … pe …. Evaṃ dasavidhena saṅkhārakkhandho. |
The aggregate of volitional activities by way of threefold division: Is associated with pleasant feeling; See section 93. has internal object; has external object; has both internal and external object. See section 92. Thus is the aggregate of volitional activities by way of ten-fold division. |
Dukamūlakaṃ. |
(Here Ends The Section) Sense-based On The Couplets. |
Ekavidhena saṅkhārakkhandho—cittasampayutto. |
The aggregate of volitional activities by way of singlefold division: Is associated with consciousness. |
Duvidhena saṅkhārakkhandho—atthi hetu, atthi na hetu. |
The aggregate of volitional activities by way of twofold division: Is root; is not root. |
Tividhena saṅkhārakkhandho—atthi kusalo, atthi akusalo, atthi abyākato … pe …. Evaṃ dasavidhena saṅkhārakkhandho. |
The aggregate of volitional activities by way of threefold division: Is skilful; is unskilful; is neither-skilful-nor-unskilful. See section 92. Thus is the aggregate of volitional activities by way of tenfold division. |
Ekavidhena saṅkhārakkhandho—cittasampayutto. |
The aggregate of volitional activities by way of singlefold division: Is associated with consciousness. |
Duvidhena saṅkhārakkhandho—atthi saraṇo, atthi araṇo. |
The aggregate of volitional activities by way of twofold division: Is with cause of bewailing; is without cause of bewailing. |
Tividhena saṅkhārakkhandho—atthi kusalo, atthi akusalo, atthi abyākato … pe …. Evaṃ dasavidhena saṅkhārakkhandho. |
The aggregate of volitional activities by way of threefold division; Is skilful; is unskilful; is neither-skilful-nor-unskilful. See section 92. Thus is the aggregate of volitional activities by way of tenfold division. |
Ekavidhena saṅkhārakkhandho—cittasampayutto. |
The aggregate of volitional activities by way of singlefold division: Is associated with consciousness. |
Duvidhena saṅkhārakkhandho—atthi hetu, atthi na hetu. |
The aggregate of volitional activities by way of twofold division: Is root; is not root. |
Tividhena saṅkhārakkhandho—atthi ajjhattārammaṇo, atthi bahiddhārammaṇo, atthi ajjhattabahiddhārammaṇo … pe …. Evaṃ dasavidhena saṅkhārakkhandho. |
The aggregate of volitional activities by way of threefold division: Has internal object; has external object; has both internal and external object. See section 92. Thus is the aggregate of volitional activities by way of tenfold division. |
Ekavidhena saṅkhārakkhandho—cittasampayutto. |
The aggregate of volitional activities by way of singlefold division: Is associated with consciousness. |
Duvidhena saṅkhārakkhandho—atthi saraṇo, atthi araṇo. |
The aggregate of volitional activities by way of twofold division: Is with cause of bewailing; is without cause of bewailing. |
Tividhena saṅkhārakkhandho—atthi ajjhattārammaṇo, atthi bahiddhārammaṇo, atthi ajjhattabahiddhārammaṇo … pe …. Evaṃ dasavidhena saṅkhārakkhandho. |
The aggregate of volitional activities by way of threefold division: Has internal object; has external object; has both internal and external object. See section 92. Thus is the aggregate of volitional activities by way of tenfold division. |
Tikamūlakaṃ. |
(Here Ends The Section) Sense-based On The Triplets. |
Ekavidhena saṅkhārakkhandho—cittasampayutto. |
The aggregate of volitional activities by way of singlefold division: Is associated with consciousness. |
Duvidhena saṅkhārakkhandho—atthi hetu, atthi na hetu. |
The aggregate of volitional activities by way of twofold division: Is root; is not root. |
Tividhena saṅkhārakkhandho—atthi kusalo, atthi akusalo, atthi abyākato … pe …. Evaṃ dasavidhena saṅkhārakkhandho. |
The aggregate of volitional activities by way of threefold division: Is skilful; is unskilful; is neither-skilful-nor-unskilful. See section 92. Thus is the aggregate of volitional activities by way of tenfold division. |
Ekavidhena saṅkhārakkhandho cittasampayutto. |
The aggregate of volitional activities by way of singlefold division: Is associated with consciousness. |
Duvidhena saṅkhārakkhandho—atthi sahetuko, atthi ahetuko. |
The aggregate of volitional activities by way of twofold division: Is accompanied by root; is not accompanied by root. |
Tividhena saṅkhārakkhandho—atthi sukhāya vedanāya sampayutto, atthi dukkhāya vedanāya sampayutto, atthi adukkhamasukhāya vedanāya sampayutto … pe …. Evaṃ dasavidhena saṅkhārakkhandho. |
The aggregate of volitional activities by way of threefold division: Is associated with pleasant feeling; is associated with painful feeling; is associated with neither-painful-nor-pleasant feeling. See section 92. Thus is the aggregate of volitional activities by way of tenfold division. |
Ekavidhena saṅkhārakkhandho—cittasampayutto. |
The aggregate of volitional activities by way of singlefold division: Is associated with consciousness. |
Duvidhena saṅkhārakkhandho—atthi hetusampayutto, atthi hetuvippayutto. |
The aggregate of volitional activities by way of twofold division: Is associated with root; is not associated with root. |
Tividhena saṅkhārakkhandho—atthi vipāko, atthi vipākadhammadhammo, atthi nevavipākanavipākadhammadhammo … pe …. Evaṃ dasavidhena saṅkhārakkhandho. |
The aggregate of volitional activities by way of threefold diviIssion: resultant; is productive of resultant; is neither resultant nor productive of resultant. See section 92. Thus is the aggregate of volitional activities by way of tenfold division. |
Ekavidhena saṅkhārakkhandho—cittasampayutto. |
The aggregate of volitional activities by way of singlefold division: Is associated with consciousness. |
Duvidhena saṅkhārakkhandho—atthi hetu ceva sahetuko ca, atthi sahetuko ceva na ca hetu. |
The aggregate of volitional activities by way of twofold division: Is root also accompanied by root; is accompanied by root but is not root. |
Tividhena saṅkhārakkhandho—atthi upādinnupādāniyo, atthi anupādinnupādāniyo, atthi anupādinnaanupādāniyo … pe …. Evaṃ dasavidhena saṅkhārakkhandho. |
The aggregate of volitional activities by way of threefold division: Is grasped, is the object of the graspings; is not grasped, is the object of the graspings; is not grasped, is not the object of the graspings. See section 92. Thus is the aggregate of volitional activities by way of tenfold division. |
Ekavidhena saṅkhārakkhandho—cittasampayutto. |
The aggregate of volitional activities by way of singlefold division: Is associated with consciousness. |
Duvidhena saṅkhārakkhandho—atthi hetu ceva hetusampayutto ca, atthi hetusampayutto ceva na ca hetu. |
The aggregate of volitional activities by way of twofold division: Is root also associated with root; is associated with root but is not root. |
Tividhena saṅkhārakkhandho—atthi saṃkiliṭṭhasaṃkilesiko, atthi asaṃkiliṭṭhasaṃkilesiko, atthi asaṃkiliṭṭhaasaṃkilesiko … pe …. Evaṃ dasavidhena saṅkhārakkhandho. |
The aggregate of volitional activities by way of threefold division: Is corrupt, is the object of the corruptions; is not corrupt, is the object of the corruptions; is not corrupt, is not the object of the corruptions. See section 92. Thus is the aggregate of volitional activities by way of tenfold division. |
Ekavidhena saṅkhārakkhandho—cittasampayutto. |
The aggregate of volitional activities by way of singlefold division: Is associated with consciousness. |
Duvidhena saṅkhārakkhandho—atthi na hetu sahetuko, atthi na hetu ahetuko. |
The aggregate of volitional activities by way of twofold division: Is not root, is accompanied by root; is not root, is not accompanied by root. |
Tividhena saṅkhārakkhandho—atthi savitakkasavicāro, atthi avitakkavicāramatto, atthi avitakkaavicāro … pe …. Evaṃ dasavidhena saṅkhārakkhandho. |
The aggregate of volitional activities by way of threefold division: Is accompanied by initial application, accompanied by sustained application; is without initial application, sustained application only; is without initial application, without sustained application. See section 92. Thus is the aggregate of volitional activities by way of tenfold division. |
Ekavidhena saṅkhārakkhandho—cittasampayutto. |
The aggregate of volitional activities by way of singlefold division: Is associated with consciousness. |
Duvidhena saṅkhārakkhandho—atthi lokiyo, atthi lokuttaro. |
The aggregate of volitional activities by way of twofold division: Is mundane; is supramundane. |
Tividhena saṅkhārakkhandho—atthi pītisahagato, atthi sukhasahagato, atthi upekkhāsahagato … pe …. Evaṃ dasavidhena saṅkhārakkhandho. |
The aggregate of volitional activities by way of threefold division: Is accompanied by rapture; is accompanied by pleasure; is accompanied by indifference. See section 92. Thus is the aggregate of volitional activities by way of tenfold division. |
Ekavidhena saṅkhārakkhandho—cittasampayutto. |
The aggregate of volitional activities by way of singlefold division: Is associated with consciousness. |
Duvidhena saṅkhārakkhandho—atthi kenaci viññeyyo, atthi kenaci na viññeyyo. |
The aggregate of volitional activities by way of twofold division: Is cognizable by one way; is not cognizable by another way. |
Tividhena saṅkhārakkhandho—atthi dassanena pahātabbo, atthi bhāvanāya pahātabbo, atthi neva dassanena na bhāvanāya pahātabbo … pe …. Evaṃ dasavidhena saṅkhārakkhandho. |
The aggregate of volitional activities by way of threefold division: Is to be abandoned by the first path; is to be abandoned by the subsequent paths; is not to be abandoned either by the first path or by the subsequent paths. See section 92. Thus is the aggregate of volitional activities by way of tenfold division. |
Ekavidhena saṅkhārakkhandho—cittasampayutto. |
The aggregate of volitional activities by way of singlefold division: Is associated with consciousness. |
Duvidhena saṅkhārakkhandho—atthi āsavo, atthi no āsavo. |
The aggregate of volitional activities by way of twofold division: Is defilement; is not defilement. |
Tividhena saṅkhārakkhandho—atthi dassanena pahātabbahetuko, atthi bhāvanāya pahātabbahetuko, atthi neva dassanena na bhāvanāya pahātabbahetuko … pe …. Evaṃ dasavidhena saṅkhārakkhandho. |
The aggregate of volitional activities by way of threefold division: Has root to be abandoned by the first path; has root to be abandoned by the subsequent paths; has no root to be abandoned either by the first path or by the subsequent paths. See section 92. Thus is the aggregate of volitional activities by way of tenfold division. |
Ekavidhena saṅkhārakkhandho—cittasampayutto. |
The aggregate of volitional activities by way of singlefold division: Is associated with consciousness. |
Duvidhena saṅkhārakkhandho—atthi sāsavo, atthi anāsavo. |
The aggregate of volitional activities by way of twofold division: Is the object of the defilements; is not the object of the defilements. |
Tividhena saṅkhārakkhandho—atthi ācayagāmī, atthi apacayagāmī, atthi nevācayagāmināpacayagāmī … pe …. Evaṃ dasavidhena saṅkhārakkhandho. |
The aggregate of volitional activities by way of threefold division; Is cumulative; is dispersive; is neither cumulative nor dispersive. See section 92. Thus is the aggregate of volitional activities by way of tenfold division. |
Ekavidhena saṅkhārakkhandho—cittasampayutto. |
The aggregate of volitional activities by way of singlefold division; Is associated with consciousness. |
Duvidhena saṅkhārakkhandho—atthi āsavasampayutto, atthi āsavavippayutto. |
The aggregate of volitional activities by way of twofold division; Is associated with the defilements; is not associated with the defilements. |
Tividhena saṅkhārakkhandho—atthi sekkho, atthi asekkho, atthi nevasekkhanāsekkho … pe …. Evaṃ dasavidhena saṅkhārakkhandho. |
The aggregate of volitional activities by way of threefold division: Is of the seven supramundane stages; is of the final supramundane stage; is neither of the seven supramundane stages nor of the final supramundane stage. See section 92. Thus is the aggregate of volitional activities by way of tenfold division. |
Ekavidhena saṅkhārakkhandho—cittasampayutto. |
The aggregate of volitional activities by way of singlefold division: Is associated with consciousness. |
Duvidhena saṅkhārakkhandho—atthi āsavo ceva sāsavo ca, atthi sāsavo ceva no ca āsavo. |
The aggregate of volitional activities by way of twofold division: Is defilement also the object of the defilements; is the object of the defilements but is not defilement. |
Tividhena saṅkhārakkhandho—atthi paritto, atthi mahaggato, atthi appamāṇo … pe …. Evaṃ dasavidhena saṅkhārakkhandho. |
The aggregate of volitional activities by way of threefold division: Is low; is sublime; is immeasurable. See section 92. Thus is the aggregate of volitional activities by way of tenfold division. |
Ekavidhena saṅkhārakkhandho—cittasampayutto. |
The aggregate of volitional activities by way of singlefold division: Is associated with consciousness. |
Duvidhena saṅkhārakkhandho—atthi āsavo ceva āsavasampayutto ca, atthi āsavasampayutto ceva no ca āsavo. |
The aggregate of volitional activities by way of twofold division: Is defilement also associated with the defilements; is associated with the defilements but is not defilement. |
Tividhena saṅkhārakkhandho—atthi parittārammaṇo, atthi mahaggatārammaṇo, atthi appamāṇārammaṇo … pe …. Evaṃ dasavidhena saṅkhārakkhandho. |
The aggregate of volitional activities by way of threefold division: Has low object; has sublime object; has immeasurable object. See section 92. Thus is the aggregate of volitional activities by way of tenfold division. |
Ekavidhena saṅkhārakkhandho—cittasampayutto. |
The aggregate of volitional activities by way of singlefold division: Is associated with consciousness. |
Duvidhena saṅkhārakkhandho—atthi āsavavippayuttasāsavo, atthi āsavavippayuttaanāsavo. |
The aggregate of volitional activities by way of twofold division: Is not associated with the defilements, is the object of the defilements; is not associated with the defilements, is not the object of the defilements. |
Tividhena saṅkhārakkhandho—atthi hīno, atthi majjhimo, atthi paṇīto … pe …. Evaṃ dasavidhena saṅkhārakkhandho. |
The aggregate of volitional activities by way of threefold division: Is inferior; is intermediate; is superior. See section 92. Thus is the aggregate of volitional activities by way of tenfold division. |
Ekavidhena saṅkhārakkhandho—cittasampayutto. |
The aggregate of volitional activities by way of singlefold division: Is associated with consciousness. |
Duvidhena saṅkhārakkhandho—atthi saṃyojanaṃ, atthi no saṃyojanaṃ. |
The aggregate of volitional activities by way of twofold division: Is fetter; is not fetter. |
Tividhena saṅkhārakkhandho—atthi micchattaniyato, atthi sammattaniyato, atthi aniyato … pe …. Evaṃ dasavidhena saṅkhārakkhandho. |
The aggregate of volitional activities by way of threefold division: Is a false (state with) fixed (resultant time); is a right (state with) fixed (resultant time); is of no fixed (resultant time). See section 92. Thus is the aggregate of volitional activities by way of tenfold division |
Ekavidhena saṅkhārakkhandho—cittasampayutto. |
The aggregate of volitional activities by way of singlefold division: Is associated with consciousness. |
Duvidhena saṅkhārakkhandho—atthi saṃyojaniyo, atthi asaṃyojaniyo. |
The aggregate of volitional activities by way of twofold division: Is the object of the fetters; is not the object of the fetters. |
Tividhena saṅkhārakkhandho—atthi maggārammaṇo, atthi maggahetuko, atthi maggādhipati … pe …. Evaṃ dasavidhena saṅkhārakkhandho. |
The aggregate of volitional activities by way of threefold division: Has path as its object; has path as its cause; has path as its dominating factor. See section 92. Thus is the aggregate of volitional activities by way of tenfold division. |
Ekavidhena saṅkhārakkhandho—cittasampayutto. |
The aggregate of volitional activities by way of singlefold division: Is associated with consciousness. |
Duvidhena saṅkhārakkhandho—atthi saṃyojanasampayutto, atthi saṃyojanavippayutto. |
The aggregate of volitional activities by way of twofold division: Is associated with the fetters; is not associated with the fetters. |
Tividhena saṅkhārakkhandho—atthi uppanno, atthi anuppanno, atthi uppādī … pe …. Evaṃ dasavidhena saṅkhārakkhandho. |
The aggregate of volitional activities by way of threefold division: Is risen; is not risen; is bound to arise. See section 92. Thus is the aggregate of volitional activities by way of tenfold division. |
Ekavidhena saṅkhārakkhandho—cittasampayutto. |
The aggregate of volitional activities by way of singlefold division: Is associated with consciousness. |
Duvidhena saṅkhārakkhandho—atthi saṃyojanañceva saṃyojaniyo ca, atthi saṃyojaniyo ceva no ca saṃyojanaṃ. |
The aggregate of volitional activities by way of twofold division: Is fetter also the object of the fetters; is the object of the fetters but is not fetter. |
Tividhena saṅkhārakkhandho—atthi atīto, atthi anāgato, atthi paccuppanno … pe …. Evaṃ dasavidhena saṅkhārakkhandho. |
The aggregate of volitional activities by way of threefold division: Is past; is future; is present. See section 92. Thus is the aggregate of volitional activities by way of tenfold division. |
Ekavidhena saṅkhārakkhandho—cittasampayutto. |
The aggregate of volitional activities by way of singlefold division: Is associated with consciousness. |
Duvidhena saṅkhārakkhandho—atthi saṃyojanañceva saṃyojanasampayutto ca, atthi saṃyojanasampayutto ceva no ca saṃyojanaṃ. |
The aggregate of volitional activities by way of twofold division: Is fetter also associated with the fetters; is associated with the fetters but is not fetter. |
Tividhena saṅkhārakkhandho—atthi atītārammaṇo, atthi anāgatārammaṇo, atthi paccuppannārammaṇo … pe …. Evaṃ dasavidhena saṅkhārakkhandho. |
The aggregate of volitional activities by way of threefold division: Has past object; has future object; has present object. See section 92. Thus is the aggregate of volitional activities by way of tenfold division. |
Ekavidhena saṅkhārakkhandho—cittasampayutto. |
The aggregate of volitional activities by way of singlefold division: Is associated with consciousness. |
Duvidhena saṅkhārakkhandho—atthi saṃyojanavippayuttasaṃyojaniyo, atthi saṃyojanavippayuttaasaṃyojaniyo. |
The aggregate of volitional activities by way of twofold division: Is not associated with the fetters, is the object of the fetters; is not associated with the fetters, is not the object of the fetters. |
Tividhena saṅkhārakkhandho—atthi ajjhatto, atthi bahiddho, atthi ajjhattabahiddho … pe …. Evaṃ dasavidhena saṅkhārakkhandho. |
The aggregate of volitional activities by way of threefold division: Is internal; is external; is both internal and external. See section 92. Thus is the aggregate of volitional activities by way of tenfold division. |
Ekavidhena saṅkhārakkhandho—cittasampayutto. |
The aggregate of volitional activities by way of singlefold division: Is associated with consciousness. |
Duvidhena saṅkhārakkhandho—atthi gantho, atthi no gantho. |
The aggregate of volitional activities by way of twofold division: Is tie; is not tie. |
Tividhena saṅkhārakkhandho—atthi ajjhattārammaṇo, atthi bahiddhārammaṇo, atthi ajjhattabahiddhārammaṇo … pe …. Evaṃ dasavidhena saṅkhārakkhandho. |
The aggregate of volitional activities by way of threefold division: Has internal object; has external object; has both internal and external object. See section 92. Thus is the aggregate of volitional activities by way of tenfold division. |
Ubhatovaḍḍhakaṃ. |
(Here Ends The Section Of) Reciprocal Increase. |
Sattavidhena saṅkhārakkhandho—atthi kusalo, atthi akusalo, atthi abyākato; atthi kāmāvacaro, atthi rūpāvacaro, atthi arūpāvacaro, atthi apariyāpanno. Evaṃ sattavidhena saṅkhārakkhandho. |
The aggregate of volitional activities by way of sevenfold division; Is skilful; is unskilful; is neither-skilful-nor-unskilful; is characteristic of the plane of desire; is characteristic of the plane of form; is characteristic of the formless plane; is not included (i.e, is supra-mundane). Thus is the aggregate of volitional activities by way of sevenfold division. |
Aparopi sattavidhena saṅkhārakkhandho—atthi sukhāya vedanāya sampayutto, atthi dukkhāya vedanāya sampayutto, atthi adukkhamasukhāya vedanāya sampayutto; atthi kāmāvacaro, atthi rūpāvacaro, atthi arūpāvacaro, atthi apariyāpanno … pe … atthi ajjhattārammaṇo, atthi bahiddhārammaṇo atthi ajjhattabahiddhārammaṇo; atthi kāmāvacaro, atthi rūpāvacaro, atthi arūpāvacaro, atthi apariyāpanno. Evaṃ sattavidhena saṅkhārakkhandho. |
The aggregate of volitional activities by another way of sevenfold division: Is associated with pleasant feeling; is associated with painful feeling; is associated with neither-painful-nor-pleasant feeling; is characteristic of the plane of desire; is characteristic of the plane of form; is characteristic of the formless plane; is not included (i.e. is supramundane). See section 93. Has internal object; has external object; has both internal and external object; is characteristic of the plane of desire; is characteristic of the plane of form; is characteristic of the formless plane; is not included (i.e. is supramundane). Thus is the aggregate of volitional activities by way of sevenfold division. |
Catuvīsatividhena saṅkhārakkhandho—cakkhusamphassapaccayā saṅkhārakkhandho atthi kusalo, atthi akusalo, atthi abyākato; sotasamphassapaccayā … pe … ghānasamphassapaccayā … pe … jivhāsamphassapaccayā … pe … kāyasamphassapaccayā … pe … manosamphassapaccayā saṅkhārakkhandho atthi kusalo, atthi akusalo, atthi abyākato; cakkhusamphassajā cetanā … pe … manosamphassajā cetanā. Evaṃ catuvīsatividhena saṅkhārakkhandho. |
The aggregate of volitional activities by way of twenty-fourfold division: The aggregate of volitional activities caused by eye contact is skilful; is unskilful; is neither-skilful-nor-unskilful. Caused by ear contact. Complete as first example. Caused by nose contact. Complete as first example. Caused by tongue contact. Complete as first example. Caused by body contact. Complete as first example. The aggregate of volitional activities caused by mind contact is skilful; is unskilful; is neither-skilful-nor-unskilful. Volition born of eye contact; Intermediate senses. volition born of mind contact. Thus is the aggregate of volitional activities by way of twenty-fourfold division. |
Aparopi catuvīsatividhena saṅkhārakkhandho—cakkhusamphassapaccayā saṅkhārakkhandho atthi sukhāya vedanāya sampayutto … pe … atthi ajjhattārammaṇo, atthi bahiddhārammaṇo, atthi ajjhattabahiddhārammaṇo; cakkhusamphassajā cetanā … pe … manosamphassajā cetanā; sotasamphassapaccayā … pe … ghānasamphassapaccayā … pe … jivhāsamphassapaccayā … pe … kāyasamphassapaccayā … pe … manosamphassapaccayā saṅkhārakkhandho atthi sukhāya vedanāya sampayutto … pe … atthi ajjhattārammaṇo, atthi bahiddhārammaṇo, atthi ajjhattabahiddhārammaṇo; cakkhusamphassajā cetanā, sotasamphassajā cetanā, ghānasamphassajā cetanā, jivhāsamphassajā cetanā, kāyasamphassajā cetanā, manosamphassajā cetanā. Evaṃ catuvīsatividhena saṅkhārakkhandho. |
The aggregate of volitional activities by another way of twenty-fourfold division: The aggregate of volitional activities caused by eye contact is associated with pleasant feeling; See section 93. has internal object; has external object; has both internal and external object. Caused by ear contact. Complete as first example. Caused by nose contact. Complete as first example Caused by tongue contact. Complete as first example Caused by body contact. Complete as first example The aggregate of volitional activities caused by mind contact is associated with pleasant feeling; See section 93. has internal object; has external object; has both internal and external object. Volition born of eye contact; volition born of ear contact; volition born of nose contact; volition born of tongue contact; volition born of body contact; volition born of mind contact. Thus is the aggregate of volitional activities by way of twenty-fourfold division. |
Tiṃsatividhena saṅkhārakkhandho—cakkhusamphassapaccayā saṅkhārakkhandho atthi kāmāvacaro, atthi rūpāvacaro, atthi arūpāvacaro, atthi apariyāpanno; sotasamphassapaccayā … pe … ghānasamphassapaccayā … pe … jivhāsamphassapaccayā … pe … kāyasamphassapaccayā … pe … manosamphassapaccayā saṅkhārakkhandho atthi kāmāvacaro, atthi rūpāvacaro, atthi arūpāvacaro, atthi apariyāpanno; cakkhusamphassajā cetanā … pe … manosamphassajā cetanā. Evaṃ tiṃsatividhena saṅkhārakkhandho. |
The aggregate of volitional activities by way of thirtyfold division: The aggregate of volitional activities caused by eye contact is characteristic of the plane of desire; is characteristic of the plane of form; is characteristic of the formless plane; is not included (i.e. is supramundane). Caused by ear contact. Complete as first example. Caused by nose contact. Complete as first example Caused by tongue contact. Complete as first example Caused by body contact. Complete as first example The aggregate of volitional activities caused by mind contact is characteristic of the plane of desire; is characteristic of the plane of form; is characteristic of the formless plane; is not included (i.e. is supramundane). Volition born of eye contact; Intermediate senses. volition born of mind contact. Thus is the aggregate of volitional activities by way of thirtyfold division. |
Bahuvidhena saṅkhārakkhandho—cakkhusamphassapaccayā saṅkhārakkhandho atthi kusalo, atthi akusalo, atthi abyākato, atthi kāmāvacaro, atthi rūpāvacaro, atthi arūpāvacaro, atthi apariyāpanno; sotasamphassapaccayā … pe … ghānasamphassapaccayā … pe … jivhāsamphassapaccayā … pe … kāyasamphassapaccayā … pe … manosamphassapaccayā saṅkhārakkhandho atthi kusalo, atthi akusalo, atthi abyākato, atthi kāmāvacaro, atthi rūpāvacaro, atthi arūpāvacaro, atthi apariyāpanno; cakkhusamphassajā cetanā, sotasamphassajā cetanā, ghānasamphassajā cetanā, jivhāsamphassajā cetanā, kāyasamphassajā cetanā, manosamphassajā cetanā. Evaṃ bahuvidhena saṅkhārakkhandho. |
The aggregate of volitional activities by way of manifold division: The aggregate of volitional activities caused by eye contact is skilful; is unskilful; is neither-skilful-nor-had; is characteristic of the plane of desire; is characteristic of the plane of form; is characteristic of the formless plane; is not included (i.e. is supramundane). Caused by ear contact. Complete as first example Caused by nose contact. Complete as first example Caused by tongue contact. Complete as first example Caused by body contact. Complete as first example. The aggregate of volitional activities caused by mind contact is skilful; is unskilful; is neither-skilful-nor-unskilful; is characteristic of the plane of desire; is characteristic of the plane of form; is characteristic of the formless plane; is not included (i.e. is supramundane). Volition born of eye contact; volition born of ear contact; volition born of nose contact; volition born of tongue contact; volition born of body contact; volition born of mind contact. Thus is the aggregate of volitional activities by way of manifold division. |
Aparopi bahuvidhena saṅkhārakkhandho—cakkhusamphassapaccayā saṅkhārakkhandho atthi sukhāya vedanāya sampayutto, atthi dukkhāya vedanāya sampayutto, atthi adukkhamasukhāya vedanāya sampayutto … pe … atthi ajjhattārammaṇo, atthi bahiddhārammaṇo, atthi ajjhattabahiddhārammaṇo, atthi kāmāvacaro, atthi rūpāvacaro, atthi arūpāvacaro, atthi apariyāpanno; sotasamphassapaccayā … pe … ghānasamphassapaccayā … pe … jivhāsamphassapaccayā … pe … kāyasamphassapaccayā … pe … manosamphassapaccayā saṅkhārakkhandho atthi sukhāya vedanāya sampayutto … pe … atthi ajjhattārammaṇo, atthi bahiddhārammaṇo, atthi ajjhattabahiddhārammaṇo, atthi kāmāvacaro, atthi rūpāvacaro, atthi arūpāvacaro, atthi apariyāpanno; cakkhusamphassajā cetanā, sotasamphassajā cetanā, ghānasamphassajā cetanā, jivhāsamphassajā cetanā, kāyasamphassajā cetanā, manosamphassajā cetanā. Evaṃ bahuvidhena saṅkhārakkhandho. |
The aggregate of volitional activities by another way of manifold division: The aggregate of volitional activities caused by eye contact is associated with pleasant feeling; is associated with painful feeling; is associated with neither-painful-nor-pleasant feeling. See section 93. Has internal object; has external object; has both internal and external object; is characteristic of the plane of desire; is characteristic of the plane of form; is characteristic of the formless plane; is not included (i.e. is supramundane), caused by ear contact. Complete as first example. Caused by nose contact. Complete as first example Caused by tongue contact. Complete as first example Caused by body contact. Complete as first example The aggregate of volitional activities caused by mind contact is associated with pleasant feeling; See section 93. has internal object; has external object; has both internal and external object; is characteristic of the plane of desire; is characteristic of the plane of form; is characteristic of the formless plane; is not included (i.e. is supramundane). Volition born of eye contact; volition born of ear contact; volition born of nose contact; volition born of tongue contact; volition born of body contact; volition born of mind contact. Thus is the aggregate of volitional activities by way of manifold division. |
Ayaṃ vuccati saṅkhārakkhandho. |
This Is Called The Aggregate Of Volitional activities |
2.5. Viññāṇakkhandha |
1.2.5. The Aggregate Of Consciousness |
Tattha katamo viññāṇakkhandho? Ekavidhena viññāṇakkhandho—phassasampayutto. |
Therein what is the aggregate of consciousness? The aggregate of consciousness by way of singlefold division: Is associated with contact. |
Duvidhena viññāṇakkhandho—atthi sahetuko, atthi ahetuko. |
The aggregate of consciousness by way of twofold division: Is accompanied by root; is not accompanied by root. |
Tividhena viññāṇakkhandho—atthi kusalo, atthi akusalo, atthi abyākato. |
The aggregate of consciousness by way of threefold division: Is skilful; is unskilful; is neither-skilful-nor-unskilful. |
Catubbidhena viññāṇakkhandho—atthi kāmāvacaro, atthi rūpāvacaro, atthi arūpāvacaro, atthi apariyāpanno. |
The aggregate of consciousness by way of fourfold division: Is characteristic of the plane of desire; is characteristic of the plane of form; is characteristic of the formless plane; is not included (i.e. is supramundane). |
Pañcavidhena viññāṇakkhandho—atthi sukhindriyasampayutto, atthi dukkhindriyasampayutto, atthi somanassindriyasampayutto, atthi domanassindriyasampayutto, atthi upekkhindriyasampayutto. Evaṃ pañcavidhena viññāṇakkhandho. |
The aggregate of consciousness by way of fivefold division: Is associated with the faculty of pleasure (physical); is associated with the faculty of pain (physical); is associated with the faculty of mental pleasure; is associated with the faculty of mental pain; is associated with the faculty of indifference. Thus is the aggregate of consciousness by way of fivefold division. |
Chabbidhena viññāṇakkhandho—cakkhuviññāṇaṃ, sotaviññāṇaṃ, ghānaviññāṇaṃ, jivhāviññāṇaṃ, kāyaviññāṇaṃ, manoviññāṇaṃ. Evaṃ chabbidhena viññāṇakkhandho. |
The aggregate of consciousness by way of sixfold division: Eye consciousness; ear consciousness; nose consciousness; tongue consciousness; body consciousness; mind consciousness. Thus is the aggregate of consciousness by way of sixfold division. |
Sattavidhena viññāṇakkhandho—cakkhuviññāṇaṃ, sotaviññāṇaṃ, ghānaviññāṇaṃ, jivhāviññāṇaṃ, kāyaviññāṇaṃ, manodhātu, manoviññāṇadhātu. Evaṃ sattavidhena viññāṇakkhandho. |
The aggregate of consciousness by way of sevenfold division: Eye consciousness; ear consciousness; nose consciousness; tongue consciousness; body consciousness; mind element; mind-consciousness-element. Thus is the aggregate of consciousness by way of sevenfold division. |
Aṭṭhavidhena viññāṇakkhandho—cakkhuviññāṇaṃ, sotaviññāṇaṃ, ghānaviññāṇaṃ, jivhāviññāṇaṃ, kāyaviññāṇaṃ atthi sukhasahagataṃ, atthi dukkhasahagataṃ, manodhātu, manoviññāṇadhātu. Evaṃ aṭṭhavidhena viññāṇakkhandho. |
The aggregate of consciousness by way of eightfold division: Eye consciousness; ear consciousness; nose consciousness; tongue consciousness; body consciousness that is accompanied by pleasure, that is accompanied by pain; mind element; mind-consciousness-element. Thus is the aggregate of consciousness by way of eightfold division. |
Navavidhena viññāṇakkhandho—cakkhuviññāṇaṃ, sotaviññāṇaṃ, ghānaviññāṇaṃ, jivhāviññāṇaṃ, kāyaviññāṇaṃ, manodhātu, manoviññāṇadhātu atthi kusalo, atthi akusalo, atthi abyākato. Evaṃ navavidhena viññāṇakkhandho. |
The aggregate of consciousness by way of ninefold division; Eye consciousness; ear consciousness; nose consciousness; tongue consciousness; body consciousness; mind element; mind-consciousness-element that is skilful, that is unskilful, that is neither-skilful-nor-unskilful. Thus is the aggregate of consciousness by way of ninefold division. |
Dasavidhena viññāṇakkhandho—cakkhuviññāṇaṃ … pe … kāyaviññāṇaṃ atthi sukhasahagataṃ, atthi dukkhasahagataṃ, manodhātu, manoviññāṇadhātu atthi kusalaṃ, atthi akusalaṃ, atthi abyākataṃ. Evaṃ dasavidhena viññāṇakkhandho. |
The aggregate of consciousness by way of tenfold division: Eye consciousness; Intermediate senses. body consciousness that is accompanied by pleasure, that is accompanied by pain; mind element; mind-consciousness-element that is skilful, that is unskilful, that is neither-skilful-nor-unskilful. Thus is the aggregate of consciousness by way of tenfold division. |
Ekavidhena viññāṇakkhandho—phassasampayutto. |
The aggregate of consciousness by way of singlefold division: Is associated with contact. |
Duvidhena viññāṇakkhandho—atthi sahetuko, atthi ahetuko. |
The aggregate of consciousness by way of twofold division: Is accompanied by root; is not accompanied by root. |
Tividhena viññāṇakkhandho—atthi sukhāya vedanāya sampayutto, atthi dukkhāya vedanāya sampayutto, atthi adukkhamasukhāya vedanāya sampayutto. Atthi vipāko, atthi vipākadhammadhammo, atthi nevavipākanavipākadhammadhammo. Atthi upādinnupādāniyo, atthi anupādinnupādāniyo, atthi anupādinnaanupādāniyo. Atthi saṃkiliṭṭhasaṃkilesiko, atthi asaṃkiliṭṭhasaṃkilesiko, atthi asaṃkiliṭṭhaasaṃkilesiko. Atthi savitakkasavicāro, atthi avitakkavicāramatto, atthi avitakkaavicāro. Atthi pītisahagato, atthi sukhasahagato, atthi upekkhāsahagato. Atthi dassanena pahātabbo, atthi bhāvanāya pahātabbo, atthi neva dassanena na bhāvanāya pahātabbo. Atthi dassanena pahātabbahetuko, atthi bhāvanāya pahātabbahetuko, atthi neva dassanena na bhāvanāya pahātabbahetuko. Atthi ācayagāmī, atthi apacayagāmī, atthi nevācayagāmināpacayagāmī. Atthi sekkho, atthi asekkho, atthi nevasekkhanāsekkho. Atthi paritto, atthi mahaggato, atthi appamāṇo. Atthi parittārammaṇo, atthi mahaggatārammaṇo, atthi appamāṇārammaṇo. Atthi hīno, atthi majjhimo, atthi paṇīto. Atthi micchattaniyato, atthi sammattaniyato, atthi aniyato. Atthi maggārammaṇo, atthi maggahetuko, atthi maggādhipati. Atthi uppanno, atthi anuppanno, atthi uppādī. Atthi atīto, atthi anāgato, atthi paccuppanno. Atthi atītārammaṇo, atthi anāgatārammaṇo, atthi paccuppannārammaṇo. Atthi ajjhatto, atthi bahiddho, atthi ajjhattabahiddho. Atthi ajjhattārammaṇo, atthi bahiddhārammaṇo, atthi ajjhattabahiddhārammaṇo … pe …. Evaṃ dasavidhena viññāṇakkhandho. |
The aggregate of consciousness by way of threefold division: Is associated with pleasant feeling; is associated with painful feeling; is associated with neither-painful-nor-pleasant feeling. Is resultant; is productive of resultant; is neither resultant nor productive of resultant. Is grasped (by craving and false view), is the object of the graspings; is not grasped, is the object of the graspings; is not grasped, is not the object of the graspings. Is corrupt, is the object of the corruptions; is not corrupt, is the object of the corruptions; is not corrupt, is not the object of the corruptions. Is accompanied by initial application, accompanied by sustained application; is without initial application, sustained application only; is without initial application, without sustained application. Is accompanied by rapture; is accompanied by pleasure; is accompanied by indifference. Is to be abandoned by the first path; is to be abandoned by the subsequent paths; is not to be abandoned either by the first path or by the subsequent paths. Has root to be abandoned by the first path; has root to be abandoned by the subsequent paths; has no root to be abandoned either by the first path or by the subsequent paths. Is cumulative (of continuing rebirth and death); is dispersive; is neither cumulative nor dispersive. Is of the seven supramundane stages; is of the final supra-mundane stage; is neither of the seven supramundane stages nor of the final supramundane stage. Is low; is sublime; is immeasurable. Has low object; has sublime object; has immeasurable object. Is inferior; is intermediate; is superior. Is a false (state with) fixed (resultant time); is a right (state with) fixed (resultant time); is of no fixed (resultant time). Has path as its object; has path as its cause; has path as its dominating factor. Is risen; is not risen; is bound to arise. Is past; is future; is present. Has past object; has future object; has present object. Is internal; is external; is both internal and external. Has internal object; has external object; has both internal and external object. See section 121. Thus is the aggregate of consciousness by way of tenfold division. |
Ekavidhena viññāṇakkhandho—phassasampayutto. |
The aggregate of consciousness by way of singlefold division: Is associated with contact. |
Duvidhena viññāṇakkhandho—atthi hetusampayutto, atthi hetuvippayutto. Atthi na hetu sahetuko, atthi na hetu ahetuko. Atthi lokiyo, atthi lokuttaro. Atthi kenaci viññeyyo, atthi kenaci na viññeyyo. Atthi sāsavo, atthi anāsavo. Atthi āsavasampayutto, atthi āsavavippayutto. Atthi āsavavippayuttasāsavo, atthi āsavavippayuttaanāsavo. Atthi saṃyojaniyo, atthi asaṃyojaniyo. Atthi saṃyojanasampayutto, atthi saṃyojanavippayutto. Atthi saṃyojanavippayuttasaṃyojaniyo, atthi saṃyojanavippayuttaasaṃyojaniyo. |
The aggregate of consciousness by way of twofold division: Is associated with root; is not associated with root. Is not root, is accompanied by root; is not root, is not accompanied by root. Is mundane; is supramundane. Is cognizable by one way; is not cognizable by another way. Is the object of the defilements; is not the object of the defilements. Is associated with the defilements; is not associated with the defilements. Is not associated with the defilements, is the object of the defilements; is not associated with the defilements, is not the object of the defilements. Is the object of the fetters; is not the object of the fetters. Is associated with the fetters; is not associated with the fetters. Is not associated with the fetters, is the object of the fetters; is not associated with the fetters, is not the object of the fetters. |
Atthi ganthaniyo, atthi aganthaniyo. Atthi ganthasampayutto, atthi ganthavippayutto. Atthi ganthavippayuttaganthaniyo, atthi ganthavippayuttaaganthaniyo. Atthi oghaniyo, atthi anoghaniyo. Atthi oghasampayutto, atthi oghavippayutto. Atthi oghavippayuttaoghaniyo, atthi oghavippayuttaanoghaniyo. Atthi yoganiyo, atthi ayoganiyo. Atthi yogasampayutto, atthi yogavippayutto. Atthi yogavippayuttayoganiyo, atthi yogavippayuttaayoganiyo. Atthi nīvaraṇiyo, atthi anīvaraṇiyo. Atthi nīvaraṇasampayutto, atthi nīvaraṇavippayutto. Atthi nīvaraṇavippayuttanīvaraṇiyo, atthi nīvaraṇavippayuttaanīvaraṇiyo. |
Is the object of the ties; is not the object of the ties. Is associated with the ties; is not associated with the ties. Is not associated with the ties, is the object of the ties; is not associated with the ties, is not the object of the ties. Is the object of the floods; is not the object of the floods. Is associated with the floods; is not associated with the floods. Is not associated with the floods, is the object of the floods; is not associated with the floods, is not the object of the floods. Is the object of the bonds; is not the object of the bonds. Is associated with the bonds; is not associated with the bonds. Is not associated with the bonds, is the object of the bonds; is not associated with the bonds, is not the object of the bonds. Is the object of the hindrances; is not the object of the hindrances. Is associated with the hindrances; is not associated with the hindrances. Is not associated with the hindrances, is the object of the hindrances; is not associated with the hindrances, is not the object of the hindrances. |
Atthi parāmaṭṭho, atthi aparāmaṭṭho. Atthi parāmāsasampayutto, atthi parāmāsavippayutto. Atthi parāmāsavippayuttaparāmaṭṭho, atthi parāmāsavippayuttaaparāmaṭṭho. Atthi upādinno, atthi anupādinno. Atthi upādāniyo, atthi anupādāniyo. Atthi upādānasampayutto, atthi upādānavippayutto. Atthi upādānavippayuttaupādāniyo, atthi upādānavippayuttaanupādāniyo. Atthi saṃkilesiko, atthi asaṃkilesiko. Atthi saṃkiliṭṭho, atthi asaṃkiliṭṭho. Atthi kilesasampayutto, atthi kilesavippayutto. Atthi kilesavippayuttasaṃkilesiko, atthi kilesavippayuttaasaṃkilesiko. Atthi dassanena pahātabbo, atthi na dassanena pahātabbo. Atthi bhāvanāya pahātabbo, atthi na bhāvanāya pahātabbo. Atthi dassanena pahātabbahetuko, atthi na dassanena pahātabbahetuko. Atthi bhāvanāya pahātabbahetuko, atthi na bhāvanāya pahātabbahetuko. |
Is the object of the perversions; is not the object of the perversions. Is associated with the perversions; is not associated with the perversions. Is not associated with the perversions, is the object of the perversions; is not associated with the perversions, is not the object of the perversions. Is grasped; is not grasped. Is the object of the graspings; is not the object of the graspings. Is associated with the graspings; is not associated with the graspings. Is not associated with the graspings, is the object of the graspings; is not associated with the graspings, is not the object of the graspings. Is the object of the corruptions; is not the object of the corruptions. Is corrupt; is not corrupt. Is associated with the corruptions; is not associated with the corruptions. Is not associated with the corruptions, is the object of the corruptions; is not associated with the corruptions, is not the object of the corruptions. Is to be abandoned by the first path; is not to be abandoned by the first path. Is to be abandoned by the subsequent paths; is not to be abandoned by the subsequent paths. Has root to be abandoned by the first path; has no root to be abandoned by the first path. Has root to be abandoned by the subsequent paths; has no root to be abandoned by the subsequent paths. |
Atthi savitakko, atthi avitakko. Atthi savicāro, atthi avicāro. Atthi sappītiko, atthi appītiko. Atthi pītisahagato, atthi na pītisahagato. Atthi sukhasahagato, atthi na sukhasahagato. Atthi upekkhāsahagato, atthi na upekkhāsahagato. Atthi kāmāvacaro, atthi na kāmāvacaro. Atthi rūpāvacaro, atthi na rūpāvacaro. Atthi arūpāvacaro, atthi na arūpāvacaro, atthi pariyāpanno, atthi apariyāpanno. Atthi niyyāniko, atthi aniyyāniko. Atthi niyato, atthi aniyato. Atthi sauttaro, atthi anuttaro. Atthi saraṇo, atthi araṇo. |
Is accompanied by initial application; is without initial application. Is accompanied by sustained application; is without sustained application. Is with rapture; is without rapture. Is accompanied by rapture; is not accompanied by rapture. Is accompanied by pleasure; is not accompanied by pleasure. Is accompanied by indifference; is not accompanied by indifference. Is characteristic of the plane of desire; is not characteristic of the plane of desire. Is characteristic of the plane of form; is not characteristic of the plane of form. Is characteristic of the formless plane; is not characteristic of the formless plane. Is included (i.e. is mundane); is not included (i.e. is supramundane). Tends to release; does not tend to release. Is of fixed (resultant time); is of no fixed (resultant time). Is surpassable; is not surpassable. Is with cause of bewailing; is without cause of bewailing. |
Tividhena viññāṇakkhandho—atthi kusalo, atthi akusalo, atthi abyākato … pe …. Evaṃ dasavidhena viññāṇakkhandho. |
The aggregate of consciousness by way of threefold division: Is skilful; is unskilful; is neither-skilful-nor-unskilful. See section 121. Thus is the aggregate of consciousness by way of tenfold division. |
Ekavidhena viññāṇakkhandho—phassasampayutto. |
The aggregate of consciousness by way of singlefold division: Is associated with contact. |
Duvidhena viññāṇakkhandho—atthi saraṇo, atthi araṇo. |
The aggregate of consciousness by way of twofold division: Is with cause of bewailing; is without cause of bewailing. |
Tividhena viññāṇakkhandho—atthi sukhāya vedanāya sampayutto, atthi dukkhāya vedanāya sampayutto, atthi adukkhamasukhāya vedanāya sampayutto. Atthi vipāko … pe … atthi ajjhattārammaṇo, atthi bahiddhārammaṇo, atthi ajjhattabahiddhārammaṇo … pe …. Evaṃ dasavidhena viññāṇakkhandho. |
The aggregate of consciousness by way of three-fold division: Is associated with pleasant feeling; is associated with painful feeling; is associated with neither-painful-nor-pleasant feeling. Is resultant; See section 122. has internal object; has external object; has both internal and external object. See section 121. Thus is the aggregate of consciousness by way of tenfold division. |
Dukamūlakaṃ. |
(Here Ends The Section) Sense-based On The Couplets |
Ekavidhena viññāṇakkhandho—phassasampayutto. |
The aggregate of consciousness by way of singlefold division; Is associated with contact. |
Duvidhena viññāṇakkhandho—atthi sahetuko, atthi ahetuko. |
The aggregate of consciousness by way of twofold division: Is accompanied by root; is not accompanied by root. |
Tividhena viññāṇakkhandho—atthi kusalo, atthi akusalo, atthi abyākato … pe …. Evaṃ dasavidhena viññāṇakkhandho. |
The aggregate of consciousness by way of threefold division: Is skilful; is unskilful; is neither-skilful-nor-unskilful. See section 121. Thus is the aggregate of consciousness by way of tenfold division. |
Ekavidhena viññāṇakkhandho—phassasampayutto. |
The aggregate of consciousness by way of singlefold division: Is associated with contact. |
Duvidhena viññāṇakkhandho—atthi hetusampayutto, atthi hetuvippayutto … pe … atthi saraṇo, atthi araṇo. |
The aggregate of consciousness by way of twofold division: Is associated with root; is not associated with root. See section 123. Is with cause of bewailing; is without cause of bewailing. |
Tividhena viññāṇakkhandho—atthi kusalo, atthi akusalo, atthi abyākato … pe …. Evaṃ dasavidhena viññāṇakkhandho. |
The aggregate of consciousness by way of threefold division: Is skilful; is unskilful; is neither-skilful-nor-unskilful. See section 121. Thus is the aggregate of consciousness by way of tenfold division. |
Ekavidhena viññāṇakkhandho—phassasampayutto. |
The aggregate of consciousness by way of singlefold division: Is associated with contact. |
Duvidhena viññāṇakkhandho—atthi sahetuko, atthi ahetuko. |
The aggregate of consciousness by way of twofold division: Is accompanied by root; is not accompanied by root. |
Tividhena viññāṇakkhandho—atthi sukhāya vedanāya sampayutto, atthi dukkhāya vedanāya sampayutto, atthi adukkhamasukhāya vedanāya sampayutto. Atthi vipāko … pe … atthi ajjhattārammaṇo, atthi bahiddhārammaṇo, atthi ajjhattabahiddhārammaṇo … pe …. Evaṃ dasavidhena viññāṇakkhandho. |
The aggregate of consciousness by way of threefold division: Is associated with pleasant feeling; is associated with painful feeling; is associated with neither-painful-nor-pleasant feeling. Is resultant: See section 122. has internal object; has external object; has both internal and external object. See section 121. Thus is the aggregate of consciousness by way of tenfold division. |
Ekavidhena viññāṇakkhandho—phassasampayutto. |
The aggregate of consciousness by way of singlefold division: Is associated with contact. |
Duvidhena viññāṇakkhandho—atthi hetusampayutto, atthi hetuvippayutto … pe … atthi saraṇo, atthi araṇo. |
The aggregate of consciousness by way of twofold division: Is associated with root; is not associated with root. See section 123. Is with cause of bewailing; is without cause of bewailing. |
Tividhena viññāṇakkhandho—atthi ajjhattārammaṇo, atthi bahiddhārammaṇo, atthi ajjhattabahiddhārammaṇo … pe …. Evaṃ dasavidhena viññāṇakkhandho. |
The aggregate of consciousness by way of threefold division: Has internal object; has external object; has both internal and external object. See section 121. Thus is the aggregate of consciousness by way of tenfold division. |
Tikamūlakaṃ. |
(Here Ends The Section) Sense-based On The Triplets |
Ekavidhena viññāṇakkhandho—phassasampayutto. |
The aggregate of consciousness by way of singlefold division: Is associated with contact. |
Duvidhena viññāṇakkhandho—atthi sahetuko, atthi ahetuko. |
The aggregate of consciousness by way of twofold division: Is accompanied by root; is not accompanied by root. |
Tividhena viññāṇakkhandho—atthi kusalo, atthi akusalo, atthi abyākato … pe …. Evaṃ dasavidhena viññāṇakkhandho. |
The aggregate of consciousness by way of threefold division: Is skilful; is unskilful; is neither-skilful-nor-unskilful. See section 121. Thus is the aggregate of consciousness by way of tenfold division. |
Ekavidhena viññāṇakkhandho—phassasampayutto. |
The aggregate of consciousness by way of singlefold division: Is associated with contact. |
Duvidhena viññāṇakkhandho—atthi hetusampayutto, atthi hetuvippayutto. |
The aggregate of consciousness by way of twofold division: Is associated with root; is not associated with root. |
Tividhena viññāṇakkhandho—atthi sukhāya vedanāya sampayutto, atthi dukkhāya vedanāya sampayutto, atthi adukkhamasukhāya vedanāya sampayutto … pe …. Evaṃ dasavidhena viññāṇakkhandho. |
The aggregate of consciousness by way of threefold division: Is associated with pleasant feeling; is associated with painful feeling; is associated with neither-painful-nor-pleasant feeling. See section 121. Thus is the aggregate of consciousness by way of tenfold division. |
Ekavidhena viññāṇakkhandho—phassasampayutto. |
The aggregate of consciousness by way of singlefold division: Is associated with contact. |
Duvidhena viññāṇakkhandho—atthi na hetu sahetuko, atthi na hetu ahetuko. |
The aggregate of consciousness by way of twofold division: Is not root, is accompanied by root; is not root, is not accompanied by root. |
Tividhena viññāṇakkhandho—atthi vipāko, atthi vipākadhammadhammo, atthi nevavipākanavipākadhammadhammo … pe …. Evaṃ dasavidhena viññāṇakkhandho. |
The aggregate of consciousness by way of threefold division: Is resultant; is productive of resultant; is neither resultant nor productive of resultant. See section 121. Thus is the aggregate of consciousness by way of tenfold division. |
Ekavidhena viññāṇakkhandho—phassasampayutto. |
The aggregate of consciousness by way of singlefold division: Is associated with contact. |
Duvidhena viññāṇakkhandho—atthi lokiyo, atthi lokuttaro. |
The aggregate of consciousness by way of twofold division: Is mundane; is supramundane. |
Tividhena viññāṇakkhandho—atthi upādinnupādāniyo, atthi anupādinnupādāniyo, atthi anupādinnaanupādāniyo … pe …. Evaṃ dasavidhena viññāṇakkhandho. |
The aggregate of consciousness by way of threefold division: Is grasped, is the object of the graspings; is not grasped, is the object of the graspings; is not grasped, is not the object of the graspings. See section 121. Thus is the aggregate of consciousness by way of tenfold division. |
Ekavidhena viññāṇakkhandho—phassasampayutto. |
The aggregate of consciousness by way of singlefold division: Is associated with contact. |
Duvidhena viññāṇakkhandho—atthi kenaci viññeyyo, atthi kenaci na viññeyyo. |
The aggregate of consciousness by way of twofold division; Is cognizable by one way; is not cognizable by another way. |
Tividhena viññāṇakkhandho—atthi saṃkiliṭṭhasaṃkilesiko, atthi asaṃkiliṭṭhasaṃkilesiko, atthi asaṃkiliṭṭhaasaṃkilesiko … pe …. Evaṃ dasavidhena viññāṇakkhandho. |
The aggregate of consciousness by way of threefold division: Is corrupt, is the object of the corruptions; is not corrupt, is the object of the corruptions; is not corrupt, is not the object of the corruptions. See section 121. Thus is the aggregate of consciousness by way of tenfold division. |
Ekavidhena viññāṇakkhandho—phassasampayutto. |
The aggregate of consciousness by way of singlefold division: Is associated with contact. |
Duvidhena viññāṇakkhandho—atthi sāsavo, atthi anāsavo. |
The aggregate of consciousness by way of twofold division: Is the object of the defilements; is not the object of the defilements. |
Tividhena viññāṇakkhandho—atthi savitakkasavicāro, atthi avitakkavicāramatto, atthi avitakkaavicāro … pe …. Evaṃ dasavidhena viññāṇakkhandho. |
The aggregate of consciousness by way of threefold division: Is accompanied by initial application, accompanied by sustained application; is without initial application, sustained application only; is without initial application, without sustained application. See section 121. Thus is the aggregate of consciousness by way of tenfold division. |
Ekavidhena viññāṇakkhandho—phassasampayutto. |
The aggregate of consciousness by way of singlefold division: Is associated with contact. |
Duvidhena viññāṇakkhandho—atthi āsavasampayutto, atthi āsavavippayutto. |
The aggregate of consciousness by way of twofold division: Is associated with the defilements; is not associated with the defilements. |
Tividhena viññāṇakkhandho—atthi pītisahagato, atthi sukhasahagato, atthi upekkhāsahagato … pe …. Evaṃ dasavidhena viññāṇakkhandho. |
The aggregate of consciousness by way of threefold division: Is accompanied by rapture; is accompanied by pleasure; is accompanied by indifference. See section 121. Thus is the aggregate of consciousness by way of tenfold division. |
Ekavidhena viññāṇakkhandho—phassasampayutto. |
The aggregate of consciousness by way of singlefold division: Is associated with contact. |
Duvidhena viññāṇakkhandho—atthi āsavavippayuttasāsavo, atthi āsavavippayuttaanāsavo. |
The aggregate of consciousness by way of twofold division: Is not associated with the defilements, is the object of the defilements; is not associated with the defilements, is not the object of the defilements. |
Tividhena viññāṇakkhandho—atthi dassanena pahātabbo, atthi bhāvanāya pahātabbo, atthi neva dassanena na bhāvanāya pahātabbo … pe …. Evaṃ dasavidhena viññāṇakkhandho. |
The aggregate of consciousness by way of threefold division: Is to be abandoned by the first path; is to be abandoned by the subsequent paths; is not to be abandoned either by the first path or by the subsequent paths. See section 121. Thus is the aggregate of consciousness by way of tenfold division. |
Ekavidhena viññāṇakkhandho—phassasampayutto. |
The aggregate of consciousness by way of singlefold division: Is associated with contact. |
Duvidhena viññāṇakkhandho—atthi saṃyojaniyo, atthi asaṃyojaniyo. |
The aggregate of consciousness by way of twofold division: Is the object of the fetters; is not the object of the fetters. |
Tividhena viññāṇakkhandho—atthi dassanena pahātabbahetuko, atthi bhāvanāya pahātabbahetuko, atthi neva dassanena na bhāvanāya pahātabbahetuko … pe …. Evaṃ dasavidhena viññāṇakkhandho. |
The aggregate of consciousness by way of threefold division: Has root to be abandoned by the first path; has root to be abandoned by the subsequent paths; has no root to be abandoned either by the first path or by the subsequent paths. See section 121. Thus is the aggregate of consciousness by way of tenfold division. |
Ekavidhena viññāṇakkhandho—phassasampayutto. |
The aggregate of consciousness by way of singlefold division: Is associated with contact. |
Duvidhena viññāṇakkhandho—atthi saṃyojanasampayutto, atthi saṃyojanavippayutto. |
The aggregate of consciousness by way of twofold division: Is associated with the fetters; is not associated with the fetters. |
Tividhena viññāṇakkhandho—atthi ācayagāmī, atthi apacayagāmī, atthi nevācayagāmināpacayagāmī … pe …. Evaṃ dasavidhena viññāṇakkhandho. |
The aggregate of consciousness by way of threefold division: Is cumulative; is dispersive; is neither cumulative nor dispersive. Seesection 121. Thus is the aggregate of consciousness by way of tenfold division. |
Ekavidhena viññāṇakkhandho—phassasampayutto. |
The aggregate of consciousness by way of singlefold division: Is associated with contact. |
Duvidhena viññāṇakkhandho—atthi saṃyojanavippayuttasaṃyojaniyo, atthi saṃyojanavippayuttaasaṃyojaniyo. |
The aggregate of consciousness by way of twofold division: Is not associated with the fetters, is the object of the fetters; is not associated with the fetters, is not the object of the fetters. |
Tividhena viññāṇakkhandho—atthi sekkho, atthi asekkho, atthi nevasekkhanāsekkho … pe …. Evaṃ dasavidhena viññāṇakkhandho. |
The aggregate of consciousness by way of threefold division: Is of the seven supramundane stages; is of the final supramundane stage; is neither of the seven supramundane stages nor of the final supramundane stage. See section 121. Thus is the aggregate of consciousness by way of tenfold division. |
Ekavidhena viññāṇakkhandho—phassasampayutto. |
The aggregate of consciousness by way of singlefold division: Is associated with contact. |
Duvidhena viññāṇakkhandho—atthi ganthaniyo, atthi aganthaniyo. |
The aggregate of consciousness by way of twofold division: Is the object of the ties; is not the object of the ties. |
Tividhena viññāṇakkhandho—atthi paritto, atthi mahaggato, atthi appamāṇo … pe …. Evaṃ dasavidhena viññāṇakkhandho. |
The aggregate of consciousness by way of threefold division: Is low; is sublime; is immeasurable. See section 121. Thus is the aggregate of consciousness by way of tenfold division. |
Ekavidhena viññāṇakkhandho—phassasampayutto. |
The aggregate of consciousness by way of singlefold division: Is associated with contact. |
Duvidhena viññāṇakkhandho—atthi ganthasampayutto, atthi ganthavippayutto. |
The aggregate of consciousness by way of twofold division: Is associated with the ties; is not associated with the ties. |
Tividhena viññāṇakkhandho—atthi parittārammaṇo, atthi mahaggatārammaṇo, atthi appamāṇārammaṇo … pe …. Evaṃ dasavidhena viññāṇakkhandho. |
The aggregate of consciousness by way of threefold divisions: Has low object; has sublime object; has immeasurable object. See section 121. Thus is the aggregate of consciousness by way of tenfold division. |
Ekavidhena viññāṇakkhandho—phassasampayutto. |
The aggregate of consciousness by way of singlefold division: Is associated with contact. |
Duvidhena viññāṇakkhandho—atthi ganthavippayuttaganthaniyo, atthi ganthavippayuttaaganthaniyo. |
The aggregate of consciousness by way of twofold division: Is not associated with the ties, is the object of the ties; is not associated with the ties, is not the object of the ties. |
Tividhena viññāṇakkhandho—atthi hīno, atthi majjhimo, atthi paṇīto … pe …. Evaṃ dasavidhena viññāṇakkhandho. |
The aggregate of consciousness by way of threefold division: Is inferior; is intermediate; is superior. See section 121. Thus is the aggregate of consciousness by way of tenfold division. |
Ekavidhena viññāṇakkhandho—phassasampayutto. |
The aggregate of consciousness by way of singlefold division: Is associated with contact. |
Duvidhena viññāṇakkhandho—atthi oghaniyo, atthi anoghaniyo. |
The aggregate of consciousness by way of twofold division: Is the object of the floods; is not the object of the floods. |
Tividhena viññāṇakkhandho—atthi micchattaniyato, atthi sammattaniyato, atthi aniyato … pe …. Evaṃ dasavidhena viññāṇakkhandho. |
The aggregate of consciousness by way of threefold division: Is a false (state with) fixed (resultant time); is a right (state with) fixed (resultant time); is of no fixed (resultant time). See section 121. Thus is the aggregate of consciousness by way of tenfold division. |
Ekavidhena viññāṇakkhandho—phassasampayutto. |
The aggregate of consciousness by way of singlefold division: Is associated with contact. |
Duvidhena viññāṇakkhandho—atthi oghasampayutto, atthi oghavippayutto. |
The aggregate of consciousness by way of twofold division: Is associated with the floods; is not associated with the floods. |
Tividhena viññāṇakkhandho—atthi maggārammaṇo, atthi maggahetuko, atthi maggādhipati … pe …. Evaṃ dasavidhena viññāṇakkhandho. |
The aggregate of consciousness by way of threefold division: Has path as its object; has path as its cause; has path as its dominating factor. See section 121. Thus is the aggregate of consciousness by way of tenfold division. |
Ekavidhena viññāṇakkhandho—phassasampayutto. |
The aggregate of consciousness by way of singlefold division: Is associated with contact. |
Duvidhena viññāṇakkhandho—atthi oghavippayuttaoghaniyo, atthi oghavippayuttaanoghaniyo. |
The aggregate of consciousness by way of twofold division: Is not associated with the floods, is the object of the floods; is not associated with the floods, is not the object of the floods. |
Tividhena viññāṇakkhandho—atthi uppanno, atthi anuppanno, atthi uppādī … pe …. Evaṃ dasavidhena viññāṇakkhandho. |
The aggregate of consciousness by way of threefold division: Is risen; is not risen; is bound to arise. See section 121. Thus is the aggregate of consciousness by way of tenfold division. |
Ekavidhena viññāṇakkhandho—phassasampayutto. |
The aggregate of consciousness by way of singlefold division: Is associated with contact. |
Duvidhena viññāṇakkhandho—atthi yoganiyo, atthi ayoganiyo. |
The aggregate of consciousness by way of twofold division: Is the object of the bonds; is not the object of the bonds. |
Tividhena viññāṇakkhandho—atthi atīto, atthi anāgato, atthi paccuppanno … pe …. Evaṃ dasavidhena viññāṇakkhandho. |
The aggregate of consciousness by way of threefold division: Is past; is future; is present. See section 121. Thus is the aggregate of consciousness by way of tenfold division. |
Ekavidhena viññāṇakkhandho—phassasampayutto. |
The aggregate of consciousness by way of singlefold division: Is associated with contact. |
Duvidhena viññāṇakkhandho—atthi yogasampayutto, atthi yogavippayutto. |
The aggregate of consciousness by way of twofold division: Is associated with the bonds; is not associated with the bonds. |
Tividhena viññāṇakkhandho—atthi atītārammaṇo, atthi anāgatārammaṇo, atthi paccuppannārammaṇo … pe …. Evaṃ dasavidhena viññāṇakkhandho. |
The aggregate of consciousness by way of threefold division: Has past object; has future object; has present object. See section 121. Thus is the aggregate of consciousness by way of tenfold division. |
Ekavidhena viññāṇakkhandho—phassasampayutto. |
The aggregate of consciousness by way of singlefold division: Is associated with contact. |
Duvidhena viññāṇakkhandho—atthi yogavippayuttayoganiyo, atthi yogavippayuttaayoganiyo. |
The aggregate of consciousness by way of twofold division; Is not associated with the bonds, is the object of the bonds; is not associated with the bonds, is not the object of the bonds. |
Tividhena viññāṇakkhandho—atthi ajjhatto, atthi bahiddho, atthi ajjhattabahiddho … pe …. Evaṃ dasavidhena viññāṇakkhandho. |
The aggregate of consciousness by way of threefold division: Is internal; is external; is both internal and external. See section 121. Thus is the aggregate of consciousness by way of tenfold division. |
Ekavidhena viññāṇakkhandho—phassasampayutto. |
The aggregate of consciousness by way of singlefold division: Is associated with contact. |
Duvidhena viññāṇakkhandho—atthi nīvaraṇiyo, atthi anīvaraṇiyo. |
The aggregate of consciousness by way of twofold division: Is the object of the hindrances; is not the object of the hindrances. |
Tividhena viññāṇakkhandho—atthi ajjhattārammaṇo, atthi bahiddhārammaṇo, atthi ajjhattabahiddhārammaṇo … pe …. Evaṃ dasavidhena viññāṇakkhandho. |
The aggregate of consciousness by way of threefold division: Has internal object; has external object; has both internal and external object. See section 121. Thus is the aggregate of consciousness by way of tenfold division. |
Ubhatovaḍḍhakaṃ. |
(Here Ends The Section Of) Reciprocal Increase |
Sattavidhena viññāṇakkhandho—atthi kusalo, atthi akusalo, atthi abyākato, atthi kāmāvacaro, atthi rūpāvacaro, atthi arūpāvacaro, atthi apariyāpanno. Evaṃ sattavidhena viññāṇakkhandho. |
The aggregate of consciousness by way of sevenfold division: Is skilful; is unskilful; is neither-skilful-nor-unskilful; is characteristic of the plane of desire; is characteristic of the plane of form; is characteristic of the formless plane; is not included (i.e. is supramundane). Thus is the aggregate of consciousness by way of sevenfold division. |
Aparopi sattavidhena viññāṇakkhandho—atthi sukhāya vedanāya sampayutto, atthi dukkhāya vedanāya sampayutto, atthi adukkhamasukhāya vedanāya sampayutto, atthi kāmāvacaro, atthi rūpāvacaro, atthi arūpāvacaro, atthi apariyāpanno … pe … atthi ajjhattārammaṇo, atthi bahiddhārammaṇo, atthi ajjhattabahiddhārammaṇo, atthi kāmāvacaro, atthi rūpāvacaro, atthi arūpāvacaro, atthi apariyāpanno. Evaṃ sattavidhena viññāṇakkhandho. |
The aggregate of consciousness by another way of sevenfold division: Is associated with pleasant feeling; is associated with painful feeling; is associated with neither-painful-nor-pleasant feeling; is characteristic of the plane of desire; is characteristic of the plane of form; is characteristic of the formless plane; is not included (i.e. is supramundane). See section 122. Has internal object; has external object; has both internal and external object; is characteristic of the plane of desire; is characteristic of the plane of form; is characteristic of the formless plane; is not included (i.e. is supramundane). Thus is the aggregate of consciousness by way of sevenfold division. |
Catuvīsatividhena viññāṇakkhandho—cakkhusamphassapaccayā viññāṇakkhandho atthi kusalo, atthi akusalo, atthi abyākato; sotasamphassapaccayā … pe … ghānasamphassapaccayā … pe … jivhāsamphassapaccayā … pe … kāyasamphassapaccayā … pe … manosamphassapaccayā viññāṇakkhandho atthi kusalo, atthi akusalo, atthi abyākato; cakkhuviññāṇaṃ, sotaviññāṇaṃ, ghānaviññāṇaṃ, jivhāviññāṇaṃ, kāyaviññāṇaṃ, manoviññāṇaṃ. Evaṃ catuvīsatividhena viññāṇakkhandho. |
The aggregate of consciousness by way of twenty-fourfold division: The aggregate of consciousness caused by eye contact is skilful; is unskilful; is neither-skilful-nor-unskilful. Caused by ear contact. Complete as first example Caused by nose contact. Complete as first example Caused by tongue contact. Complete as first example Caused by body contact. Complete as first example. The aggregate of consciousness caused by mind contact is skilful; is unskilful; is neither-skilful-nor-unskilful. Eye consciousness; ear consciousness; nose consciousness; tongue consciousness; body consciousness; mind consciousness. Thus is the aggregate of consciousness by way of twenty-fourfold division. |
Aparopi catuvīsatividhena viññāṇakkhandho—cakkhusamphassapaccayā viññāṇakkhandho atthi sukhāya vedanāya sampayutto, atthi dukkhāya vedanāya sampayutto, atthi adukkhamasukhāya vedanāya sampayutto … pe … atthi ajjhattārammaṇo, atthi bahiddhārammaṇo, atthi ajjhattabahiddhārammaṇo; cakkhuviññāṇaṃ … pe … kāyaviññāṇaṃ, manoviññāṇaṃ; sotasamphassapaccayā … pe … ghānasamphassapaccayā … pe … jivhāsamphassapaccayā … pe … kāyasamphassapaccayā … pe … manosamphassapaccayā viññāṇakkhandho atthi ajjhattārammaṇo, atthi bahiddhārammaṇo, atthi ajjhattabahiddhārammaṇo; cakkhuviññāṇaṃ, sotaviññāṇaṃ, ghānaviññāṇaṃ, jivhāviññāṇaṃ, kāyaviññāṇaṃ, manoviññāṇaṃ. Evaṃ catuvīsatividhena viññāṇakkhandho. |
The aggregate of consciousness by another way of twenty-fourfold division: The aggregate of consciousness caused by eye contact is associated with pleasant feeling; is associated with painful feeling; is associated with neither-painful-nor-pleasant feeling. See section 122. Has internal object; has external object; has both internal and external object. Caused by ear contact. Complete as first example. Caused by nose contact. Complete as first example Caused by tongue contact. Complete as first example Caused by body contact. Complete as first example The aggregate of consciousness caused by mind contact Complete as first example. has internal object; has external object; has both internal and external object. Eye consciousness; ear consciousness; nose consciousness; tongue consciousness; body consciousness; mind consciousness. Thus is the aggregate of consciousness by way of twenty-fourfold division. |
Tiṃsatividhena viññāṇakkhandho—cakkhusamphassapaccayā viññāṇakkhandho atthi kāmāvacaro, atthi rūpāvacaro, atthi arūpāvacaro, atthi apariyāpanno; sotasamphassapaccayā … pe … ghānasamphassapaccayā … pe … jivhāsamphassapaccayā … pe … kāyasamphassapaccayā … pe … manosamphassapaccayā viññāṇakkhandho atthi kāmāvacaro, atthi rūpāvacaro, atthi arūpāvacaro, atthi apariyāpanno; cakkhuviññāṇaṃ, sotaviññāṇaṃ, ghānaviññāṇaṃ, jivhāviññāṇaṃ, kāyaviññāṇaṃ, manoviññāṇaṃ. Evaṃ tiṃsatividhena viññāṇakkhandho. |
The aggregate of consciousness by way of thirtyfold division: The aggregate of consciousness caused by eye contact is characteristic of the plane of desire; is characteristic of the plane of form; is characteristic of the formless plane; is not included (i.e. is supramundane). Caused by ear contact. Complete as first example Caused by nose contact. Complete as first example Caused by tongue contact. Complete as first example Caused by body contact. Complete as first example. The aggregate of consciousness caused by mind contact is characteristic of the plane of desire; is characteristic of the plane of form; is characteristic of the formless plane; is not included (i.e. is supramundane). Eye consciousness; ear consciousness; nose consciousness; tongue consciousness; body consciousness; mind consciousness. Thus is the aggregate of consciousness by way of thirtyfold division. |
Bahuvidhena viññāṇakkhandho—cakkhusamphassapaccayā viññāṇakkhandho atthi kusalo, atthi akusalo, atthi abyākato, atthi kāmāvacaro, atthi rūpāvacaro, atthi arūpāvacaro, atthi apariyāpanno, cakkhuviññāṇaṃ … pe … manoviññāṇaṃ; sotasamphassapaccayā … pe … ghānasamphassapaccayā … pe … jivhāsamphassapaccayā … pe … kāyasamphassapaccayā … pe … manosamphassapaccayā viññāṇakkhandho atthi kusalo, atthi akusalo, atthi abyākato, atthi kāmāvacaro, atthi rūpāvacaro, atthi arūpāvacaro, atthi apariyāpanno, cakkhuviññāṇaṃ … pe … manoviññāṇaṃ. Evaṃ bahuvidhena viññāṇakkhandho. |
The aggregate of consciousness by way of manifold division: The aggregate of consciousness caused by eye contact is skilful; is unskilful; is neither-skilful-nor-unskilful; is characteristic of the plane of desire; is characteristic of the plane of form; is characteristic of the formless plane; is not included (i.e. is supramundane). Caused by ear contact. Complete as first example. Caused by nose contact. Complete as first example Caused by tongue contact. Complete as first example Caused by body contact. Complete as first example The aggregate of consciousness caused by mind contact is skilful; is unskilful; is neither-skilful-nor-unskilful; is characteristic of the plane of desire; is characteristic of the plane of form; is characteristic of the formless plane; is not included (i.e. is supramundane). Eye consciousness; Intermediate senses. mind consciousness. Thus is the aggregate of consciousness by way of manifold division. |
Aparopi bahuvidhena viññāṇakkhandho—cakkhusamphassapaccayā viññāṇakkhandho atthi sukhāya vedanāya sampayutto … pe … atthi ajjhattārammaṇo, atthi bahiddhārammaṇo, atthi ajjhattabahiddhārammaṇo, atthi kāmāvacaro, atthi rūpāvacaro, atthi arūpāvacaro, atthi apariyāpanno; sotasamphassapaccayā … pe … ghānasamphassapaccayā … pe … jivhāsamphassapaccayā … pe … kāyasamphassapaccayā … pe … manosamphassapaccayā viññāṇakkhandho atthi sukhāya vedanāya sampayutto … pe … atthi ajjhattārammaṇo, atthi bahiddhārammaṇo, atthi ajjhattabahiddhārammaṇo, atthi kāmāvacaro, atthi rūpāvacaro, atthi arūpāvacaro, atthi apariyāpanno; cakkhuviññāṇaṃ, sotaviññāṇaṃ, ghānaviññāṇaṃ, jivhāviññāṇaṃ, kāyaviññāṇaṃ, manoviññāṇaṃ. Evaṃ bahuvidhena viññāṇakkhandho. |
The aggregate of consciousness by another way of manifold division: The aggregate of consciousness caused by eye contact is associated with pleasant feeling; See section 122. has internal object; has external object; has both internal and external object; is characteristic of the plane of desire; is characteristic of the plane of form; is characteristic of the formless plane; is not included (i.e. is supramundane). Caused by ear contact. Complete as first example. Caused by nose contact. Complete as first example Caused by tongue contact. Complete as first example Caused by body contact. Complete as first example The aggregate of consciousness caused by mind contact is associated with pleasant feeling; See section 122. has internal object; has external object; has both internal and external object; is characteristic of the plane of desire; is characteristic of the plane of form; is characteristic of the formless plane; is not included (i.e. is supramundane). Eye consciousness; ear consciousness; nose consciousness; tongue consciousness; body consciousness; mind consciousness. Thus is the aggregate of consciousness by way of manifold division. |
Ayaṃ vuccati viññāṇakkhandho. |
This Is called the aggregate of consciousness. |
Abhidhammabhājanīyaṃ. |
(Here Ends The Section) Analysis According To Abhidhamma. |