4👑☸Te Ab Vb 18 Dhamma-hadaya-vibhaṅga

1.1 dukkhe ñāṇaṃ




Vibhaṅga	The Book of Analysis
Dhammahadayavibhaṅga	18
1	Analysis Of The Heart Of The Teaching
Sabbasaṅgāhikavāra	18
	1. Section Comprising All Dhammas
Kati khandhā, kati āyatanāni, kati dhātuyo, kati saccāni, kati indriyāni, kati hetū, kati āhārā, kati phassā, kati vedanā, kati saññā, kati cetanā, kati cittāni?
	How many aggregates; how many sense-bases; how many elements; how many truths; how many faculties; how many roots; how many nutrients; how many (types of) contact; how many (types of) feeling; how many (types of) perception; how many (types of) volition; how many (types of) consciousness?

Pañcakkhandhā, dvādasāyatanāni, aṭṭhārasa dhātuyo, cattāri saccāni, bāvīsatindriyāni, nava hetū, cattāro āhārā, satta phassā, satta vedanā, satta saññā, satta cetanā, satta cittāni.
	Five aggregates; twelve sense-bases; eighteen elements; four truths; twenty-two faculties; nine roots; four nutrients; seven (types of) contact; seven (types of) feeling; seven (types of) perception; seven (types of) volition; seven (types of) consciousness.

Tattha katame pañcakkhandhā?
Rūpakkhandho, vedanākkhandho, saññākkhandho, saṅkhārakkhandho, viññāṇakkhandho—ime vuccanti “pañcakkhandhā”.	Therein what are the five aggregates?
(1)	The aggregate of form, aggregate of feeling, aggregate of perception, aggregate of volitional activities, aggregate of consciousness.
	These are called the five aggregates.
Tattha katamāni dvādasāyatanāni?	(1)
Cakkhāyatanaṃ, rūpāyatanaṃ, sotāyatanaṃ, saddāyatanaṃ, ghānāyatanaṃ, gandhāyatanaṃ, jivhāyatanaṃ, rasāyatanaṃ, kāyāyatanaṃ, phoṭṭhabbāyatanaṃ, manāyatanaṃ, dhammāyatanaṃ—imāni vuccanti “dvādasāyatanāni”.
(2)	Therein what are the twelve sense-bases?
	The eye sense-base, visible sense-base, ear sense-base, audible sense-base, nose sense-base, odorous sense-base, tongue sense-base, sapid sense-base, body sense-base, tangible sense-base, mind sense-base, ideational sense-base.
Tattha katamā aṭṭhārasa dhātuyo?	These are called the twelve sense-bases.
Cakkhudhātu, rūpadhātu, cakkhuviññāṇadhātu, sotadhātu, saddadhātu, sotaviññāṇadhātu, ghānadhātu, gandhadhātu, ghānaviññāṇadhātu, jivhādhātu, rasadhātu, jivhāviññāṇadhātu, kāyadhātu, phoṭṭhabbadhātu, kāyaviññāṇadhātu, manodhātu, dhammadhātu, manoviññāṇadhātu— imā vuccanti “aṭṭhārasa dhātuyo”.	(2)
(3)
	Therein what are the eighteen elements?
Tattha katamāni cattāri saccāni?	The eye element, visible element, eye-consciousness-element, ear element, audible element, ear-consciousness-element,
Dukkhasaccaṃ, samudayasaccaṃ, nirodhasaccaṃ, maggasaccaṃ—imāni vuccanti “cattāri saccāni”.	nose element, odorous element, nose-consciousness-element, tongue element, sapid element, tongue-consciousness-element, body element, tangible element, body-consciousness-element, mind element, ideational element, mind-consciousness-element.
(4)	These are called the eighteen elements.
	(3)
Tattha katamāni bāvīsatindriyāni?
Cakkhundriyaṃ, sotindriyaṃ, ghānindriyaṃ, jivhindriyaṃ, kāyindriyaṃ, manindriyaṃ, itthindriyaṃ, purisindriyaṃ, jīvitindriyaṃ, sukhindriyaṃ, dukkhindriyaṃ, somanassindriyaṃ, domanassindriyaṃ, upekkhindriyaṃ, saddhindriyaṃ, vīriyindriyaṃ, satindriyaṃ, samādhindriyaṃ, paññindriyaṃ, anaññātaññassāmītindriyaṃ, aññindriyaṃ, aññātāvindriyaṃ—imāni vuccanti “bāvīsatindriyāni”.	Therein what are the four truths?
(5)	The truth of suffering,
	the truth of the cause, the truth of cessation, the truth of the path.
Tattha katame nava hetū?	These are called the four truths.
Tayo kusalahetū, tayo akusalahetū, tayo abyākatahetū.	(4)

	Therein what are the twenty-two faculties?
Tattha katame tayo kusalahetū?	The faculty of eye, faculty of ear, faculty of nose, faculty of tongue, faculty of body, faculty of mind, faculty of femininity, faculty of masculinity, faculty of vital principle, faculty of pleasure (physical), faculty of pain (physical), faculty of mental pleasure, faculty of mental pain, faculty of indifference, faculty of confidence, faculty of energy, faculty of mindfulness, faculty of samādhi, faculty of wisdom, faculty of initial awakening, faculty of intermediate awakening, faculty of final awakening.
Alobho kusalahetu, adoso kusalahetu, amoho kusalahetu—ime tayo kusalahetū.	These are called the twenty-two faculties.
	(5)

Tattha katame tayo akusalahetū?	Therein what are the nine roots?
Lobho akusalahetu, doso akusalahetu, moho akusalahetu—ime tayo akusalahetū.	The three skilful roots; three unskilful roots; three neither-skilful-nor-unskilful roots.


Tattha katame tayo abyākatahetū?	Therein what are the three skilful roots?
Kusalānaṃ vā dhammānaṃ vipākato kiriyābyākatesu vā dhammesu alobho, adoso, amoho—ime tayo abyākatahetū.	The skilful root of absence of greed, the skilful root of absence of hatred, the skilful root of absence of delusion.
Ime vuccanti “nava hetū”.	These are the three skilful roots.
(6)

Tattha katame cattāro āhārā?	Therein what are the three unskilful roots?
Kabaḷīkārāhāro, phassāhāro, manosañcetanāhāro, viññāṇāhāro—ime vuccanti “cattāro āhārā”.	The unskilful root of greed, the unskilful root of hatred, the unskilful root of delusion.
(7)	These are the three unskilful roots.

Tattha katame satta phassā?
Cakkhusamphasso, sotasamphasso, ghānasamphasso, jivhāsamphasso, kāyasamphasso, manodhātusamphasso, manoviññāṇadhātusamphasso— ime vuccanti “satta phassā”.	Therein what are the three neither-skilful-nor-unskilful roots?
(8)	The absence of greed, absence of hatred, absence of delusion in the resultants of skilful dhammas and in inoperative neither-skilful-nor-unskilful dhammas.
	These are the three neither-skilful-nor-unskilful roots.
Tattha katamā satta vedanā?	These are called the nine roots.
Cakkhusamphassajā vedanā, sotasamphassajā vedanā, ghānasamphassajā vedanā, jivhāsamphassajā vedanā, kāyasamphassajā vedanā, manodhātusamphassajā vedanā, manoviññāṇadhātusamphassajā vedanā—imā vuccanti “satta vedanā”.	(6)
(9)
	Therein what are the four nutrients?
Tattha katamā satta saññā?	The nutrient factor of food, the nutrient of contact,
Cakkhusamphassajā saññā, sotasamphassajā saññā, ghānasamphassajā saññā, jivhāsamphassajā saññā, kāyasamphassajā saññā, manodhātusamphassajā saññā, manoviññāṇadhātusamphassajā saññā—imā vuccanti “satta saññā”.	the nutrient of volition, the nutrient of consciousness.
(10)	These are called the four nutrients.
	(7)
Tattha katamā satta cetanā?
Cakkhusamphassajā cetanā, sotasamphassajā cetanā, ghānasamphassajā cetanā, jivhāsamphassajā cetanā, kāyasamphassajā cetanā, manodhātusamphassajā cetanā, manoviññāṇadhātusamphassajā cetanā—imā vuccanti “satta cetanā”.	Therein what are the seven (types of) contact?
(11)	Eye contact, ear contact, nose contact, tongue contact, body contact, mind element contact, mind-consciousness-element contact.
	These are called the seven (types of) contact.
Tattha katamāni satta cittāni?	(8)
Cakkhuviññāṇaṃ, sotaviññāṇaṃ, ghānaviññāṇaṃ, jivhāviññāṇaṃ, kāyaviññāṇaṃ, manodhātu, manoviññāṇadhātu—imāni vuccanti “satta cittāni”.
(12)	Therein what are the seven (types of) feeling?
2	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.
2 Uppattānuppattivāra	These are called the seven (types of) feeling.
2	(9)
1. Kāmadhātu
	Therein what are the seven (types of) perception?
Kāmadhātuyā kati khandhā, kati āyatanāni, kati dhātuyo, kati saccāni, kati indriyāni, kati hetū, kati āhārā, kati phassā, kati vedanā, kati saññā, kati cetanā, kati cittāni?	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.
	These are called the seven (types of) perception.
	(10)
Kāmadhātuyā pañcakkhandhā, dvādasāyatanāni, aṭṭhārasa dhātuyo, tīṇi saccāni, bāvīsatindriyāni, nava hetū, cattāro āhārā, satta phassā, satta vedanā, satta saññā, satta cetanā, satta cittāni.
	Therein what are the seven (types of) volition?
	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 element contact, volition born of mind-consciousness-element contact.
Tattha katame kāmadhātuyā pañcakkhandhā?	These are called the seven (types of) volition.
Rūpakkhandho, vedanākkhandho, saññākkhandho, saṅkhārakkhandho, viññāṇakkhandho—ime vuccanti “kāmadhātuyā pañcakkhandhā”.	(11)
(1)
	Therein what are the seven (types of) consciousness?
Tattha katamāni kāmadhātuyā dvādasāyatanāni?	Eye consciousness, ear consciousness, nose consciousness,
Cakkhāyatanaṃ, rūpāyatanaṃ, sotāyatanaṃ, saddāyatanaṃ, ghānāyatanaṃ, gandhāyatanaṃ, jivhāyatanaṃ, rasāyatanaṃ, kāyāyatanaṃ, phoṭṭhabbāyatanaṃ, manāyatanaṃ, dhammāyatanaṃ—imāni vuccanti “kāmadhātuyā dvādasāyatanāni”.	tongue consciousness, body consciousness, mind element, mind-consciousness-element.
(2)	These are called the seven (types of) consciousness.
	(12)
Tattha katamā kāmadhātuyā aṭṭhārasa dhātuyo?	18
Cakkhudhātu, rūpadhātu, cakkhuviññāṇadhātu, sotadhātu, saddadhātu, sotaviññāṇadhātu, ghānadhātu, gandhadhātu, ghānaviññāṇadhātu, jivhādhātu, rasadhātu, jivhāviññāṇadhātu, kāyadhātu, phoṭṭhabbadhātu, kāyaviññāṇadhātu, manodhātu, dhammadhātu, manoviññāṇadhātu—imā vuccanti “kāmadhātuyā aṭṭhārasa dhātuyo”.	2. Section Dealing With Arising And Non-Arising
(3)	18
	2.1.
Tattha katamāni kāmadhātuyā tīṇi saccāni?	The Element Of (The Plane Of) Desire
Dukkhasaccaṃ, samudayasaccaṃ, maggasaccaṃ—imāni vuccanti “kāmadhātuyā tīṇi saccāni”.
(4)	In the element of desire how many aggregates; how many sense-bases; how many elements; how many truths; how many faculties; how many roots; how many nutrients; how many (types of) contact; how many (types of) feeling; how many (types of) perception; how many (types of) volition; how many (types of) consciousness?

Tattha katamāni kāmadhātuyā bāvīsatindriyāni?
Cakkhundriyaṃ, sotindriyaṃ … pe … aññātāvindriyaṃ—imāni vuccanti “kāmadhātuyā bāvīsatindriyāni”.	In the element of desire are five aggregates; twelve sense-bases; eighteen elements; three truths; twenty-two faculties;
(5)	nine roots; four nutrients; seven (types of) contact; seven (types of) feeling; seven (types of) perception; seven (types of) volition; seven (types of) consciousness.

Tattha katame kāmadhātuyā nava hetū?
Tayo kusalahetū, tayo akusalahetū, tayo abyākatahetū … pe … ime vuccanti “kāmadhātuyā nava hetū”.	Therein what are the five aggregates in the element of desire?
(6)	The aggregate of form, aggregate of feeling, aggregate of perception, aggregate of volitional activities, aggregate of consciousness.
	These are called the five aggregates in the element of desire.
Tattha katame kāmadhātuyā cattāro āhārā?	(1)
Kabaḷīkārāhāro, phassāhāro, manosañcetanāhāro, viññāṇāhāro—ime vuccanti “kāmadhātuyā cattāro āhārā”.
(7)	Therein what are the twelve sense-bases in the element of desire?
	Eye sense-base, visible sense-base, ear sense-base, audible sense-base, nose sense-base, odorous sense-base, tongue sense-base, sapid sense-base, body sense-base, tangible sense-base, mind sense-base, ideational sense-base.
Tattha katame kāmadhātuyā satta phassā?	These are called the twelve sense-bases in the element of desire.
Cakkhusamphasso sotasamphasso, ghānasamphasso, jivhāsamphasso, kāyasamphasso, manodhātusamphasso, manoviññāṇadhātusamphasso—ime vuccanti “kāmadhātuyā satta phassā”.	(2)
(8)
	Therein what are the eighteen elements in the element of desire?
Tattha katamā kāmadhātuyā satta vedanā?	Eye element, visible element, eye-consciousness-element, ear element, audible element, ear-consciousness-element, nose element, odorous element, nose-consciousness-element, tongue element, sapid element, tongue-consciousness-element, body element, tangible element, body-consciousness-element, mind element, ideational element, mind-consciousness-element.
Cakkhusamphassajā vedanā, sotasamphassajā vedanā, ghānasamphassajā vedanā, jivhāsamphassajā vedanā, kāyasamphassajā vedanā, manodhātusamphassajā vedanā, manoviññāṇadhātusamphassajā vedanā—imā vuccanti “kāmadhātuyā satta vedanā”.	These are called the eighteen elements in the element of desire.
(9)	(3)

Tattha katamā kāmadhātuyā satta saññā?	Therein what are the three truths in the element of desire?
Cakkhusamphassajā saññā, sotasamphassajā saññā, ghānasamphassajā saññā, jivhāsamphassajā saññā, kāyasamphassajā saññā, manodhātusamphassajā saññā, manoviññāṇadhātusamphassajā saññā—imā vuccanti “kāmadhātuyā satta saññā”.	The truth of suffering, the truth of the cause, the truth of the path.
(10)	These are called the three truths in the element of desire.
	(4)
Tattha katamā kāmadhātuyā satta cetanā?
Cakkhusamphassajā cetanā, sotasamphassajā cetanā, ghānasamphassajā cetanā, jivhāsamphassajā cetanā, kāyasamphassajā cetanā, manodhātusamphassajā cetanā, manoviññāṇadhātusamphassajā cetanā—imā vuccanti “kāmadhātuyā satta cetanā”.	Therein what are the twenty-two faculties in the element of desire?
(11)	The faculty of eye, faculty of ear, Intermediate faculties.
	faculty of final awakening.
Tattha katamāni kāmadhātuyā satta cittāni?	These are called the twenty-two faculties in the element of desire.
Cakkhuviññāṇaṃ, sotaviññāṇaṃ, ghānaviññāṇaṃ, jivhāviññāṇaṃ, kāyaviññāṇaṃ, manodhātu, manoviññāṇadhātu—imāni vuccanti “kāmadhātuyā satta cittāni”.	(5)
(12)
2	Therein what are the nine roots in the element of desire?
2. Rūpadhātu	The three skilful roots; three unskilful roots; three neither-skilful-nor-unskilful roots.
	See section 984.
Rūpadhātuyā kati khandhā, kati āyatanā, kati dhātuyo, kati saccāni, kati indriyāni … pe … kati cittāni?	These are called the nine roots in the element of desire.
	(6)

Rūpadhātuyā pañcakkhandhā, cha āyatanāni, nava dhātuyo, tīṇi saccāni, cuddasindriyāni, aṭṭha hetū, tayo āhārā, cattāro phassā, catasso vedanā, catasso saññā, catasso cetanā, cattāri cittāni.	Therein what are the four nutrients in the element of desire?
	The nutrient factor of food, the nutrient of contact, the nutrient of
	volition, the nutrient of consciousness.
Tattha katame rūpadhātuyā pañcakkhandhā?	These are called the four nutrients in the element of desire.
Rūpakkhandho, vedanākkhandho, saññākkhandho, saṅkhārakkhandho, viññāṇakkhandho—ime vuccanti “rūpadhātuyā pañcakkhandhā”.	(7)
(1)
	Therein what are the seven (types of) contact in the element of desire?
Tattha katamāni rūpadhātuyā cha āyatanāni?	Eye contact, ear contact, nose contact, tongue contact, body contact, mind element contact, mind-consciousness-element contact.
Cakkhāyatanaṃ, rūpāyatanaṃ, sotāyatanaṃ, saddāyatanaṃ, manāyatanaṃ, dhammāyatanaṃ—imāni vuccanti “rūpadhātuyā cha āyatanāni”.	These are called the seven (types of) contact in the element of desire.
(2)	(8)

Tattha katamā rūpadhātuyā nava dhātuyo?	Therein what are the seven (types of) feeling in the element of desire?
Cakkhudhātu, rūpadhātu, cakkhuviññāṇadhātu, sotadhātu, saddadhātu, sotaviññāṇadhātu, manodhātu, dhammadhātu, manoviññāṇadhātu—imā vuccanti “rūpadhātuyā nava dhātuyo”.	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.
(3)	These are called the seven (types of) feeling in the element of desire.
	(9)
Tattha katamāni rūpadhātuyā tīṇi saccāni?
Dukkhasaccaṃ, samudayasaccaṃ, maggasaccaṃ—imāni vuccanti “rūpadhātuyā tīṇi saccāni”.	Therein what are the seven (types of) perception in the element of desire?
(4)	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.
	These are called the seven (types of) perception in the element of desire.
Tattha katamāni rūpadhātuyā cuddasindriyāni?	(10)
Cakkhundriyaṃ, sotindriyaṃ, manindriyaṃ, jīvitindriyaṃ, somanassindriyaṃ, upekkhindriyaṃ, saddhindriyaṃ, vīriyindriyaṃ, satindriyaṃ, samādhindriyaṃ, paññindriyaṃ, anaññātaññassāmītindriyaṃ, aññindriyaṃ, aññātāvindriyaṃ—imāni vuccanti “rūpadhātuyā cuddasindriyāni”.
(5)	Therein what are the seven (types of) volition in the element of desire?
	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 element contact, volition born of mind-consciousness-element contact.
Tattha katame rūpadhātuyā aṭṭha hetū?	These are called the seven (types of) volition in the element of desire.
Tayo kusalahetū, dve akusalahetū, tayo abyākatahetū.	(11)

	Therein what are the seven (types of) consciousness in the element of desire?
Tattha katame tayo kusalahetū?	Eye consciousness, ear consciousness, nose consciousness, tongue consciousness, body consciousness, mind element, mind-consciousness-element.
Alobho kusalahetu, adoso kusalahetu, amoho kusalahetu—ime tayo kusalahetū.	These are called the seven (types of) consciousness in the element of desire.
	(12)
	18
Tattha katame dve akusalahetū?	2.3.
Lobho akusalahetu, moho akusalahetu—ime dve akusalahetū.	The Element Of (The Plane Of) Form

	In the element of form how many aggregates; how many sense-bases; how many elements; how many truths; how many faculties; See section 991.
Tattha katame tayo abyākatahetū?	how many (types of) consciousness?
Kusalānaṃ vā dhammānaṃ vipākato kiriyābyākatesu vā dhammesu alobho, adoso, amoho—ime tayo abyākatahetū.
Ime vuccanti rūpadhātuyā aṭṭha hetū.
(6)	In the element of form are five aggregates; six sense-bases; nine elements; three truths; fourteen faculties; eight roots; three nutrients; four (types of) contact; four (types of) feeling; four (types of) perception; four (types of) volition; four (types of) consciousness.

Tattha katame rūpadhātuyā tayo āhārā?
Phassāhāro, manosañcetanāhāro, viññāṇāhāro—ime vuccanti “rūpadhātuyā tayo āhārā”.	Therein what are the five aggregates in the element of form?
(7)	The aggregate of form, aggregate of feeling, aggregate of perception, aggregate of volitional activities, aggregate of consciousness.
	These are called the five aggregates in the element of form.
Tattha katame rūpadhātuyā cattāro phassā?	(1)
Cakkhusamphasso, sotasamphasso, manodhātusamphasso, manoviññāṇadhātusamphasso—ime vuccanti “rūpadhātuyā cattāro phassā”.
(8)	Therein what are the six sense-bases in the element of form?
	Eye sense-base, visible sense-base, ear sense-base, audible sense-base, mind sense-base, ideational sense-base.
Tattha katamā rūpadhātuyā catasso vedanā … pe … catasso saññā … pe … catasso cetanā … pe … cattāri cittāni?	These are called the six sense-bases in the element of form.
Cakkhuviññāṇaṃ, sotaviññāṇaṃ, manodhātu, manoviññāṇadhātu—imāni vuccanti “rūpadhātuyā cattāri cittāni”.	(2)
(9–‍12)
2	Therein what are the nine elements in the element of form?
3. Arūpadhātu	Eye element, visible element, eye-consciousness-element, ear element, audible element, ear-consciousness-element, mind element, ideational element, mind-consciousness-element.
	These are called the nine elements in the element of form.
Arūpadhātuyā kati khandhā … pe … kati cittāni?	(3)

	Therein what are the three truths in the element of form?
Arūpadhātuyā cattāro khandhā, dve āyatanāni, dve dhātuyo, tīṇi saccāni, ekādasindriyāni, aṭṭha hetū, tayo āhārā, eko phasso, ekā vedanā, ekā saññā, ekā cetanā, ekaṃ cittaṃ.	The truth of suffering, the truth of the cause, the truth of the path.
	These are called the three truths in the element of form.
	(4)
Tattha katame arūpadhātuyā cattāro khandhā?
Vedanākkhandho, saññākkhandho, saṅkhārakkhandho, viññāṇakkhandho—ime vuccanti “arūpadhātuyā cattāro khandhā”.	Therein what are the fourteen faculties in the element of form?
(1)	The faculty of eye, faculty of ear, faculty of mind, faculty of vital principle,
	faculty of mental pleasure, faculty of indifference, faculty of confidence, faculty of energy, faculty of mindfulness, faculty of samādhi, faculty of wisdom, faculty of initial awakening, faculty of intermediate awakening, faculty of final awakening.
Tattha katamāni arūpadhātuyā dve āyatanāni?	These are called the fourteen faculties in the element of form.
Manāyatanaṃ, dhammāyatanaṃ—imāni vuccanti “arūpadhātuyā dve āyatanāni”.	(5)
(2)
	Therein what are the eight roots in the element of form?
Tattha katamā arūpadhātuyā dve dhātuyo?	The three skilful roots; two unskilful roots; three neither-skilful-nor-unskilful roots.
Manoviññāṇadhātu, dhammadhātu—imā vuccanti “arūpadhātuyā dve dhātuyo”.
(3)
	Therein what are the three skilful roots?
Tattha katamāni arūpadhātuyā tīṇi saccāni?	The skilful root of absence of greed, the skilful root of absence of hatred, the skilful root of absence of delusion.
Dukkhasaccaṃ, samudayasaccaṃ, maggasaccaṃ—imāni vuccanti “arūpadhātuyā tīṇi saccāni”.	These are the three skilful roots.
(4)

Tattha katamāni arūpadhātuyā ekādasindriyāni?	Therein what are the two unskilful roots?
Manindriyaṃ, jīvitindriyaṃ, somanassindriyaṃ, upekkhindriyaṃ, saddhindriyaṃ, vīriyindriyaṃ, satindriyaṃ, samādhindriyaṃ, paññindriyaṃ, aññindriyaṃ, aññātāvindriyaṃ—imāni vuccanti “arūpadhātuyā ekādasindriyāni”.	The unskilful root of greed, the unskilful root of delusion.
(5)	These are the two unskilful roots.

Tattha katame arūpadhātuyā aṭṭha hetū?
Tayo kusalahetū, dve akusalahetū, tayo abyākatahetū … pe … ime vuccanti “arūpadhātuyā aṭṭha hetū”.	Therein what are the three neither-skilful-nor-unskilful roots?
(6)	The absence of greed, absence of hatred, absence of delusion in the resultants of skilful dhammas and in inoperative neither-skilful-nor-unskilful dhammas.
	These are the three neither-skilful-nor-unskilful roots.
Tattha katame arūpadhātuyā tayo āhārā?	These are called the eight roots in the element of form.
Phassāhāro, manosañcetanāhāro, viññāṇāhāro—ime vuccanti “arūpadhātuyā tayo āhārā”.	(6)
(7)
	Therein what are the three nutrients in the element of form?
Tattha katamo arūpadhātuyā eko phasso?	The nutrient of contact, the nutrient of volition, the nutrient of consciousness.
Manoviññāṇadhātusamphasso—ayaṃ vuccati “arūpadhātuyā eko phasso”.	These are called the three nutrients in the element of form.
(8)	(7)

Tattha katamā arūpadhātuyā ekā vedanā … pe … ekā saññā … pe … ekā cetanā … pe … ekaṃ cittaṃ?	Therein what are the four (types of) contact in the element of form?
Manoviññāṇadhātu—idaṃ vuccati “arūpadhātuyā ekaṃ cittaṃ”.	Eye contact, ear contact, mind element contact, mind-consciousness-element contact.
(9–‍12)	These are called the four (types of) contact in the element of form.
2	(8)
4. Apariyāpanna
	Therein what are the four (types of) feeling, Complete appropriately as sections 987, 988, 989.
Apariyāpanne kati khandhā … pe … kati cittāni?	the four (types of) perception, Complete appropriately as sections 987, 988, 989.
	the four (types of) volition, Complete appropriately as sections 987, 988, 989.
	the four (types of) consciousness in the element of form?
Apariyāpanne cattāro khandhā, dve āyatanāni, dve dhātuyo, dve saccāni, dvādasindriyāni, cha hetū, tayo āhārā, eko phasso, ekā vedanā, ekā saññā, ekā cetanā, ekaṃ cittaṃ.	Eye consciousness, ear consciousness, mind element, mind-consciousness-element.
	These are called the four (types of) consciousness in the element of form.
	(12)
Tattha katame apariyāpanne cattāro khandhā?	18
Vedanākkhandho, saññākkhandho, saṅkhārakkhandho, viññāṇakkhandho—ime vuccanti “apariyāpanne cattāro khandhā”.	2.3.
(1)	(The Plane Of) The Formless Element

Tattha katamāni apariyāpanne dve āyatanāni?	In the formless element how many aggregates; See section 991.
Manāyatanaṃ, dhammāyatanaṃ—imāni vuccanti “apariyāpanne dve āyatanāni”.	how many (types of) consciousness?
(2)

Tattha katamā apariyāpanne dve dhātuyo?	In the formless element are four aggregates; two sense-bases; two elements; three truths; eleven faculties; eight roots; three nutrients; one (type of) contact; one (type of) feeling; one (type of) perception; one (type of) volition; one (type of) consciousness.
Manoviññāṇadhātu, dhammadhātu—imā vuccanti “apariyāpanne dve dhātuyo”.
(3)
	Therein what are the four aggregates in the formless element?
Tattha katamāni apariyāpanne dve saccāni?	The aggregate of feeling, aggregate of perception, aggregate of volitional activities, aggregate of consciousness.
Maggasaccaṃ, nirodhasaccaṃ—imāni vuccanti “apariyāpanne dve saccāni”.	These are called the four aggregates in the formless plane.
(4)	(1)

Tattha katamāni apariyāpanne dvādasindriyāni?	Therein what are the two sense-bases in the formless element?
Manindriyaṃ, jīvitindriyaṃ, somanassindriyaṃ, upekkhindriyaṃ, saddhindriyaṃ, vīriyindriyaṃ, satindriyaṃ, samādhindriyaṃ, paññindriyaṃ, anaññātaññassāmītindriyaṃ, aññindriyaṃ, aññātāvindriyaṃ—imāni vuccanti “apariyāpanne dvādasindriyāni”.
(5)	The mind sense-base, ideational sense-base.
	These are called the two sense-bases in the formless element.
Tattha katame apariyāpanne cha hetū?	(2)
Tayo kusalahetū, tayo abyākatahetū.
	Therein what are the two elements in the formless element?
	Mind-consciousness-element, ideational element.
Tattha katame tayo kusalahetū?	These are called the two elements in the formless element.
Alobho kusalahetu, adoso kusalahetu, amoho kusalahetu—ime tayo kusalahetū.	(3)

	Therein what are the three truths in the formless element?
Tattha katame tayo abyākatahetū?	The truth of suffering, the truth of the cause, the truth of the path.
Kusalānaṃ dhammānaṃ vipākato alobho, adoso, amoho—ime tayo abyākatahetū.	These are called the three truths in the formless element.
Ime vuccanti “apariyāpanne cha hetū”.	(4)
(6)
	Therein what are the eleven faculties in the formless element?
Tattha katame apariyāpanne tayo āhārā?	The faculty of mind, faculty of vital principle, faculty of mental pleasure, faculty of indifference, faculty of confidence, faculty of energy, faculty of mindfulness, faculty of samādhi, faculty of wisdom, faculty of intermediate awakening, faculty of final awakening.
Phassāhāro, manosañcetanāhāro, viññāṇāhāro—ime vuccanti “apariyāpanne tayo āhārā”.	These are called the eleven faculties in the formless element.
(7)	(5)

Tattha katamo apariyāpanne eko phasso?	Therein what are the eight roots in the formless element?
Manoviññāṇadhātusamphasso—ayaṃ vuccati “apariyāpanne eko phasso”.	The three skilful roots; two unskilful roots; three neither-skilful-nor-unskilful roots.
(8)	See section 994.
	These are called the eight roots in the formless element.
Tattha katamā apariyāpanne ekā vedanā … pe … ekā saññā … pe … ekā cetanā … pe … ekaṃ cittaṃ?	(6)
Manoviññāṇadhātu—idaṃ vuccati “apariyāpanne ekaṃ cittaṃ”.
(9–‍12)	Therein what are the three nutrients in the formless element?
3	The nutrient of contact, the nutrient of volition, the nutrient of consciousness.
3 Pariyāpannāpariyāpannavāra	These are called the three nutrients in the formless element.
3	(7)
1. Kāmadhātu
	Therein what is the one (type of) contact in the formless element?
Pañcannaṃ khandhānaṃ kati kāmadhātupariyāpannā, kati na kāmadhātupariyāpannā … pe … sattannaṃ cittānaṃ kati kāmadhātupariyāpannā, kati na kāmadhātupariyāpannā?	Mind-consciousness-element contact.
	This is called the one (type of) contact in the formless element.
	(8)
Rūpakkhandho kāmadhātupariyāpanno; cattāro khandhā siyā kāmadhātupariyāpannā, siyā na kāmadhātupariyāpannā.
	Therein what is the one (type of) feeling, Complete appropriately as section 992.
	one (type of) perception, Complete appropriately as section 992.
Dasāyatanā kāmadhātupariyāpannā; dve āyatanā siyā kāmadhātupariyāpannā, siyā na kāmadhātupariyāpannā.	one (type of) volition, Complete appropriately as section 992.
	one (type of) consciousness in the formless element?
	Mind-consciousness-element.
Soḷasa dhātuyo kāmadhātupariyāpannā; dve dhātuyo siyā kāmadhātupariyāpannā, siyā na kāmadhātupariyāpannā.	This is called the one (type of) consciousness in the formless element.
	(12)
	12
Samudayasaccaṃ kāmadhātupariyāpannaṃ; dve saccā na kāmadhātupariyāpannā; dukkhasaccaṃ siyā kāmadhātupariyāpannaṃ, siyā na kāmadhātupariyāpannaṃ.	2.4.
	(Dhammas) Not Included (In The Mundane)

Dasindriyā kāmadhātupariyāpannā; tīṇindriyā na kāmadhātupariyāpannā; navindriyā siyā kāmadhātupariyāpannā, siyā na kāmadhātupariyāpannā.	In “(dhammas) not included”, how many aggregates; See section 991.
	how many (types of) consciousness?

Tayo akusalahetū kāmadhātupariyāpannā; cha hetū siyā kāmadhātupariyāpannā, siyā na kāmadhātupariyāpannā.
	In “(dhammas) not included” are four aggregates; two sense-bases; two elements; two truths; twelve faculties; six roots; three nutrients;
	one (type of) contact; one (type of) feeling; one (type of) perception; one (type of) volition; one (type of) consciousness.
Kabaḷīkāro āhāro kāmadhātupariyāpanno; tayo āhārā siyā kāmadhātupariyāpannā, siyā na kāmadhātupariyāpannā.

	Therein in “(dhammas) not included” what are the four aggregates?
Cha phassā kāmadhātupariyāpannā; manoviññāṇadhātusamphasso siyā kāmadhātu pariyāpanno, siyā na kāmadhātupariyāpanno.	The aggregate of feeling, aggregate of perception, aggregate of volitional activities, aggregate of consciousness.
	These in “(dhammas) not included” are called the four aggregates.
	(1)
Cha vedanā … pe … cha saññā … pe … cha cetanā … pe … cha cittā kāmadhātupariyāpannā; manoviññāṇadhātu siyā kāmadhātupariyāpannā, siyā na kāmadhātupariyāpannā.
	Therein in “(dhammas) not included” what are the two sense-bases?
3	Mind sense-base, ideational sense-base.
2. Rūpadhātu	These in “(dhammas) not included” are called the two sense-bases.
	(2)
Pañcannaṃ khandhānaṃ kati rūpadhātupariyāpannā, kati na rūpadhātupariyāpannā … pe … sattannaṃ cittānaṃ kati rūpadhātupariyāpannā, kati na rūpadhātupariyāpannā?
	Therein in “(dhammas) not included” what are the two elements?
	Mind-consciousness-element, ideational element.
Rūpakkhandho na rūpadhātupariyāpanno; cattāro khandhā siyā rūpadhātupariyāpannā, siyā na rūpadhātupariyāpannā.	These in “(dhammas) not included” are called the two elements.
	(3)

Dasāyatanā na rūpadhātupariyāpannā; dve āyatanā siyā rūpadhātupariyāpannā, siyā na rūpadhātupariyāpannā.	Therein in “(dhammas) not included” what are the two truths?
	The truth of the path, the truth of cessation.
	These in “(dhammas) not included” are called the two truths.
Soḷasa dhātuyo na rūpadhātupariyāpannā; dve dhātuyo siyā rūpadhātupariyāpannā, siyā na rūpadhātupariyāpannā.	(4)

	Therein in “(dhammas) not included” what are the twelve faculties?
Tīṇi saccāni na rūpadhātupariyāpannā; dukkhasaccaṃ siyā rūpadhātupariyāpannaṃ, siyā na rūpadhātupariyāpannaṃ.	The faculty of mind, faculty of vital principle, faculty of mental pleasure, faculty of indifference, faculty of confidence, faculty of energy, faculty of mindfulness, faculty of samādhi, faculty of wisdom, faculty of initial awakening, faculty of intermediate awakening, faculty of final awakening.
	These in “(dhammas) not included” are called the twelve faculties.
	(5)
Terasindriyā na rūpadhātupariyāpannā; navindriyā siyā rūpadhātupariyāpannā, siyā na rūpadhātupariyāpannā.
	Therein in “(dhammas) not included” what are the six roots?
	The three skilful roots, the three neither-skilful-nor-unskilful roots.
Tayo akusalahetū na rūpadhātupariyāpannā; cha hetū siyā rūpadhātupariyāpannā, siyā na rūpadhātupariyāpannā.

	Therein what are the three skilful roots?
Kabaḷīkāro āhāro na rūpadhātupariyāpanno; tayo āhārā siyā rūpadhātupariyāpannā, siyā na rūpadhātupariyāpannā.	The skilful root of absence of greed, the skilful root of absence of hatred, the skilful root of absence of delusion.
	These are the three skilful roots.

Cha phassā na rūpadhātupariyāpannā; manoviññāṇadhātusamphasso siyā rūpadhātupariyāpanno, siyā na rūpadhātupariyāpanno.
	Therein what are the three neither-skilful-nor-unskilful roots?
	The absence of greed, absence of hatred, absence of delusion in the resultants of skilful dhammas.
Cha vedanā … pe … cha saññā … pe … cha cetanā … pe … cha cittā na rūpadhātupariyāpannā; manoviññāṇadhātu siyā rūpadhātupariyāpannā, siyā na rūpadhātupariyāpannā.	These are the three neither-skilful-nor-unskilful roots.
	These in “(dhammas) not included” are called the six roots.
3	(6)
3. Arūpadhātu
	Therein in “(dhammas) not included” what are the three nutrients?
Pañcannaṃ khandhānaṃ kati arūpadhātupariyāpannā, kati na arūpadhātupariyāpannā … pe … sattannaṃ cittānaṃ kati arūpadhātupariyāpannā, kati na arūpadhātupariyāpannā?	The nutrient of contact, the nutrient of volition, the
	nutrient of consciousness.
	These in “(dhammas) not included” are called the three nutrients.
Rūpakkhandho na arūpadhātupariyāpanno; cattāro khandhā siyā arūpadhātupariyāpannā, siyā na arūpadhātupariyāpannā.	(7)

	Therein in “(dhammas) not included” what is the one (type of) contact?
Dasāyatanā na arūpadhātupariyāpannā; dve āyatanā siyā arūpadhātupariyāpannā, siyā na arūpadhātupariyāpannā.	Mind-consciousness-element contact.
	This in “(dhammas) not included” is called the one (type of) contact.
	(8)
Soḷasa dhātuyo na arūpadhātupariyāpannā; dve dhātuyo siyā arūpadhātupariyāpannā, siyā na arūpadhātupariyāpannā.
	Therein in “(dhammas) not included” what is the one (type of) feeling, Complete appropriately as section 992.
	the one (type of) perception, Complete appropriately as section 992.
Tīṇi saccāni na arūpadhātupariyāpannāni.	the one (type of) volition, Complete appropriately as section 992.
	the one (type of) consciousness?

Dukkhasaccaṃ siyā arūpadhātupariyāpannaṃ, siyā na arūpadhātupariyāpannaṃ.	Mind-consciousness-element.
	This in “(dhammas) not included” is called the one (type of) consciousness.
	(12)
Cuddasindriyā na arūpadhātupariyāpannā; aṭṭhindriyā siyā arūpadhātupariyāpannā, siyā na arūpadhātupariyāpannā.	18
	3. Section Dealing With (Dhammas) Included And Not Included
	18
Tayo akusalahetū na arūpadhātupariyāpannā; cha hetū siyā arūpadhātupariyāpannā, siyā na arūpadhātupariyāpannā.	3.1.
	The Element Of (The Plane Of) Desire

Kabaḷīkāro āhāro na arūpadhātupariyāpanno; tayo āhārā siyā arūpadhātupariyāpannā, siyā na arūpadhātupariyāpannā.	Of the five aggregates how many are included in the element of desire; how many are not included in the element of desire; See section 991.
	of the seven (types of) consciousness how many are included in the element of desire; how many are not included in the element of desire?

Cha phassā na arūpadhātupariyāpannā; manoviññāṇadhātusamphasso siyā arūpadhātupariyāpanno, siyā na arūpadhātupariyāpanno.
	The aggregate of form is included in the element of desire.
	Four aggregates sometimes are included in the element of desire; sometimes are not included in the element of desire.
Cha vedanā … pe … cha saññā … pe … cha cetanā … pe … cha cittā na arūpadhātupariyāpannā; manoviññāṇadhātu siyā arūpadhātupariyāpannā, siyā na arūpadhātupariyāpannā.

3	Ten sense-bases are included in the element of desire.
4. Pariyāpannāpariyāpanna	Two sense-bases sometimes are included in the element of desire; sometimes are not included in the element of desire.

Pañcannaṃ khandhānaṃ kati pariyāpannā, kati apariyāpannā … pe … sattannaṃ cittānaṃ kati pariyāpannā, kati apariyāpannā?
	Sixteen elements are included in the element of desire.
	Two elements sometimes are included in the element of desire; sometimes are not included in the element of desire.
Rūpakkhandho pariyāpanno; cattāro khandhā siyā pariyāpannā, siyā apariyāpannā.

	The truth of the cause is included in the element of desire.
Dasāyatanā pariyāpannā; dve āyatanā siyā pariyāpannā, siyā apariyāpannā.	Two truths are not included in the element of desire.
	The truth of suffering sometimes is included in the element of desire; sometimes is not included in the element of desire.

Soḷasa dhātuyo pariyāpannā; dve dhātuyo siyā pariyāpannā, siyā apariyāpannā.
	Ten faculties are included in the element of desire.
	Three faculties are not included in the element of desire.
Dve saccā pariyāpannā; dve saccā apariyāpannā.	Nine faculties sometimes are included in the
	element of desire; sometimes are not included in the element of desire.

Dasindriyā pariyāpannā, tīṇindriyā apariyāpannā; navindriyā siyā pariyāpannā, siyā apariyāpannā.
	Three unskilful roots are included in the element of desire.
	Six roots sometimes are included in the element of desire; sometimes are not included in the element of desire.
Tayo akusalahetū pariyāpannā; cha hetū siyā pariyāpannā, siyā apariyāpannā.

	The nutrient factor of food is included in the element of desire.
Kabaḷīkāro āhāro pariyāpanno; tayo āhārā siyā pariyāpannā, siyā apariyāpannā.	Three nutrients sometimes are included in the element of desire; sometimes are not included in the element of desire.


Cha phassā pariyāpannā; manoviññāṇadhātusamphasso siyā pariyāpanno, siyā apariyāpanno.	Six (types of) contact are included in the element of desire.
	Mind-consciousness-element contact sometimes is included in the element of desire; sometimes is not included in the element of desire.

Cha vedanā … pe … cha saññā … pe … cha cetanā … pe … cha cittā pariyāpannā; manoviññāṇadhātu siyā pariyāpannā, siyā apariyāpannā.
	Six (types of) feeling, Complete appropriately as section 992.
4	six (types of) perception, Complete appropriately as section 992.
4 Dhammadassanavāra	six (types of) volition, Complete appropriately as section 992.
4	six (types of) consciousness are included in the element of desire.
1. Kāmadhātu	Mind-consciousness-element sometimes is included in the element of desire; sometimes is not included in the element of desire.

Kāmadhātuyā upapattikkhaṇe kati khandhā pātubhavanti … pe … kati cittāni pātubhavanti?	18
	3.2.
	The Element Of (The Plane Of) Form
Kāmadhātuyā upapattikkhaṇe sabbesaṃ pañcakkhandhā pātubhavanti; kassaci ekādasāyatanāni pātubhavanti; kassaci dasāyatanāni pātubhavanti; kassaci aparāni dasāyatanāni pātubhavanti; kassaci navāyatanāni pātubhavanti; kassaci sattāyatanāni pātubhavanti; kassaci ekādasa dhātuyo pātubhavanti; kassaci dasa dhātuyo pātubhavanti; kassaci aparā dasa dhātuyo pātubhavanti; kassaci nava dhātuyo pātubhavanti; kassaci satta dhātuyo pātubhavanti; sabbesaṃ ekaṃ saccaṃ pātubhavati; kassaci cuddasindriyāni pātubhavanti; kassaci terasindriyāni pātubhavanti; kassaci aparāni terasindriyāni pātubhavanti; kassaci dvādasindriyāni pātubhavanti; kassaci dasindriyāni pātubhavanti; kassaci navindriyāni pātubhavanti; kassaci aparāni navindriyāni pātubhavanti; kassaci aṭṭhindriyāni pātubhavanti; kassaci aparāni aṭṭhindriyāni pātubhavanti; kassaci sattindriyāni pātubhavanti; kassaci pañcindriyāni pātubhavanti; kassaci cattārindriyāni pātubhavanti; kassaci tayo hetū pātubhavanti; kassaci dve hetū pātubhavanti; kassaci ahetukā pātubhavanti; sabbesaṃ cattāro āhārā pātubhavanti; sabbesaṃ eko phasso pātubhavati; sabbesaṃ ekā vedanā … pe … ekā saññā … pe … ekā cetanā … pe … ekaṃ cittaṃ pātubhavati.
	Of the five aggregates how many are included in the element of form; how many are not included in the element of form; See section 991.
	of the seven (types of) consciousness how many are included in the element of form; how many are not included in the element of form?
Kāmadhātuyā upapattikkhaṇe sabbesaṃ katame pañcakkhandhā pātubhavanti?
Rūpakkhandho … pe … viññāṇakkhandho—kāmadhātuyā upapattikkhaṇe sabbesaṃ ime pañcakkhandhā pātubhavanti.
(1)	The aggregate of form is not included in the element of form.
	Four
Kāmadhātuyā upapattikkhaṇe kassa ekādasāyatanāni pātubhavanti?	aggregates sometimes are included in the element of form; sometimes are not included in the element of form
Kāmāvacarānaṃ devānaṃ, paṭhamakappikānaṃ manussānaṃ, opapātikānaṃ petānaṃ, opapātikānaṃ asurānaṃ, opapātikānaṃ tiracchānagatānaṃ, nerayikānaṃ paripuṇṇāyatanānaṃ upapattikkhaṇe ekādasāyatanāni pātubhavanti—cakkhāyatanaṃ, rūpāyatanaṃ, sotāyatanaṃ, ghānāyatanaṃ, gandhāyatanaṃ, jivhāyatanaṃ, rasāyatanaṃ, kāyāyatanaṃ, phoṭṭhabbāyatanaṃ, manāyatanaṃ, dhammāyatanaṃ.
Kāmadhātuyā upapattikkhaṇe etesaṃ imāni ekādasāyatanāni pātubhavanti.	Ten sense-bases are not included in the element of form.
	Two sense-bases sometimes are included in the element of form; sometimes are not included in the element of form.

Kāmadhātuyā upapattikkhaṇe kassa dasāyatanāni pātubhavanti?
Opapātikānaṃ petānaṃ, opapātikānaṃ asurānaṃ, opapātikānaṃ tiracchānagatānaṃ nerayikānaṃ, jaccandhānaṃ upapattikkhaṇe dasāyatanāni pātubhavanti—rūpāyatanaṃ, sotāyatanaṃ, ghānāyatanaṃ, gandhāyatanaṃ, jivhāyatanaṃ, rasāyatanaṃ, kāyāyatanaṃ, phoṭṭhabbāyatanaṃ, manāyatanaṃ, dhammāyatanaṃ.	Sixteen elements are not included in the element of form.
Kāmadhātuyā upapattikkhaṇe etesaṃ imāni dasāyatanāni pātubhavanti.	Two elements sometimes are included in the element of form; sometimes are not included in the element of form.


Kāmadhātuyā upapattikkhaṇe kassa aparāni dasāyatanāni pātubhavanti?	Three truths are not included in the element of form.
Opapātikānaṃ petānaṃ, opapātikānaṃ asurānaṃ, opapātikānaṃ tiracchānagatānaṃ nerayikānaṃ, jaccabadhirānaṃ upapattikkhaṇe dasāyatanāni pātubhavanti— cakkhāyatanaṃ, rūpāyatanaṃ, ghānāyatanaṃ, gandhāyatanaṃ, jivhāyatanaṃ, rasāyatanaṃ, kāyāyatanaṃ, phoṭṭhabbāyatanaṃ, manāyatanaṃ, dhammāyatanaṃ.	The truth
Kāmadhātuyā upapattikkhaṇe etesaṃ imāni dasāyatanāni pātubhavanti.	of suffering sometimes is included in the element of form; sometimes is not included in the element of form.


Kāmadhātuyā upapattikkhaṇe kassa navāyatanāni pātubhavanti?	Thirteen faculties are not included in the element of form.
Opapātikānaṃ petānaṃ, opapātikānaṃ asurānaṃ, opapātikānaṃ tiracchānagatānaṃ nerayikānaṃ, jaccandhabadhirānaṃ upapattikkhaṇe navāyatanāni pātubhavanti—rūpāyatanaṃ, ghānāyatanaṃ, gandhāyatanaṃ, jivhāyatanaṃ, rasāyatanaṃ, kāyāyatanaṃ, phoṭṭhabbāyatanaṃ, manāyatanaṃ, dhammāyatanaṃ.	Nine faculties sometimes are included in the element of form; sometimes are not included in the element of form.
Kāmadhātuyā upapattikkhaṇe etesaṃ imāni navāyatanāni pātubhavanti.

	Three unskilful roots are not included in the element of form.
Kāmadhātuyā upapattikkhaṇe kassa sattāyatanāni pātubhavanti?	Six roots sometimes are included in the element of form; sometimes are not included in the element of form.
Gabbhaseyyakānaṃ sattānaṃ upapattikkhaṇe sattāyatanāni pātubhavanti—rūpāyatanaṃ, gandhāyatanaṃ, rasāyatanaṃ, kāyāyatanaṃ, phoṭṭhabbāyatanaṃ, manāyatanaṃ, dhammāyatanaṃ.
Kāmadhātuyā upapattikkhaṇe etesaṃ imāni sattāyatanāni pātubhavanti.
(2)	The nutrient factor of food is not included in the element of form.
	Three nutrients sometimes are included in the element of form; sometimes are not included in the element of form.
Kāmadhātuyā upapattikkhaṇe kassa ekādasa dhātuyo pātubhavanti?
Kāmāvacarānaṃ devānaṃ, paṭhamakappikānaṃ manussānaṃ, opapātikānaṃ petānaṃ, opapātikānaṃ asurānaṃ, opapātikānaṃ tiracchānagatānaṃ nerayikānaṃ paripuṇṇāyatanānaṃ upapattikkhaṇe ekādasa dhātuyo pātubhavanti—cakkhudhātu, rūpadhātu, sotadhātu, ghānadhātu, gandhadhātu, jivhādhātu, rasadhātu, kāyadhātu, phoṭṭhabbadhātu, manoviññāṇadhātu, dhammadhātu.
Kāmadhātuyā upapattikkhaṇe etesaṃ imā ekādasa dhātuyo pātubhavanti.	Six (types of) contact are not included in the element of form.
	Mind-consciousness-element contact sometimes is included in the element of form; sometimes is not included in the element of form.

Kāmadhātuyā upapattikkhaṇe kassa dasa dhātuyo pātubhavanti?
Opapātikānaṃ petānaṃ, opapātikānaṃ asurānaṃ, opapātikānaṃ tiracchānagatānaṃ nerayikānaṃ, jaccandhānaṃ upapattikkhaṇe dasa dhātuyo pātubhavanti—rūpadhātu, sotadhātu, ghānadhātu, gandhadhātu, jivhādhātu, rasadhātu, kāyadhātu, phoṭṭhabbadhātu, manoviññāṇadhātu, dhammadhātu.	Six (types of) feeling, Complete appropriately as section 992.
Kāmadhātuyā upapattikkhaṇe etesaṃ imā dasa dhātuyo pātubhavanti.	six (types of) perception,: F: six (types of) volition, Complete appropriately as section 992.
	six (types of) consciousness are not included in the element of form.
	Mind-consciousness-element sometimes is included in the element of form; sometimes is not included in the element of form.
Kāmadhātuyā upapattikkhaṇe kassa aparā dasa dhātuyo pātubhavanti?
Opapātikānaṃ petānaṃ, opapātikānaṃ asurānaṃ, opapātikānaṃ tiracchānagatānaṃ nerayikānaṃ, jaccabadhirānaṃ upapattikkhaṇe dasa dhātuyo pātubhavanti—cakkhudhātu, rūpadhātu, ghānadhātu, gandhadhātu, jivhādhātu, rasadhātu, kāyadhātu, phoṭṭhabbadhātu, manoviññāṇadhātu, dhammadhātu.	18
Kāmadhātuyā upapattikkhaṇe etesaṃ imā dasa dhātuyo pātubhavanti.	3.3.
	(The Plane Of) The Formless Element

Kāmadhātuyā upapattikkhaṇe kassa nava dhātuyo pātubhavanti?	Of the five aggregates how many are included in the formless element; how many are not included in the formless element; See section 991.
Opapātikānaṃ petānaṃ, opapātikānaṃ asurānaṃ, opapātikānaṃ tiracchānagatānaṃ nerayikānaṃ, jaccandhabadhirānaṃ upapattikkhaṇe nava dhātuyo pātubhavanti—rūpadhātu, ghānadhātu, gandhadhātu, jivhādhātu, rasadhātu, kāyadhātu, phoṭṭhabbadhātu, manoviññāṇadhātu, dhammadhātu.	of the seven (types of) consciousness how many are included in the formless element; how many are not included in the formless element?
Kāmadhātuyā upapattikkhaṇe etesaṃ imā nava dhātuyo pātubhavanti.

	The aggregate of form is not included in the formless element.
Kāmadhātuyā upapattikkhaṇe kassa satta dhātuyo pātubhavanti?	Four aggregates sometimes are included in the formless element; sometimes are not included in the formless element.
Gabbhaseyyakānaṃ sattānaṃ upapattikkhaṇe satta dhātuyo pātubhavanti—rūpadhātu, gandhadhātu, rasadhātu, kāyadhātu, phoṭṭhabbadhātu, manoviññāṇadhātu, dhammadhātu.
Kāmadhātuyā upapattikkhaṇe etesaṃ imā satta dhātuyo pātubhavanti.
(3)	Ten sense-bases are not included in the formless element.
	Two sense-bases sometimes are included in the formless element; sometimes are not included in the formless element.
Kāmadhātuyā upapattikkhaṇe sabbesaṃ katamaṃ ekaṃ saccaṃ pātubhavati?
Dukkhasaccaṃ—kāmadhātuyā upapattikkhaṇe sabbesaṃ idaṃ ekaṃ saccaṃ pātubhavati.
(4)	Sixteen elements are not included in the formless element.
	Two elements sometimes are included in the formless element; sometimes are not included in the formless element.
Kāmadhātuyā upapattikkhaṇe kassa cuddasindriyāni pātubhavanti?
Kāmāvacarānaṃ devānaṃ, sahetukānaṃ ñāṇasampayuttānaṃ upapattikkhaṇe cuddasindriyāni pātubhavanti—cakkhundriyaṃ, sotindriyaṃ, ghānindriyaṃ, jivhindriyaṃ, kāyindriyaṃ, manindriyaṃ, itthindriyaṃ vā purisindriyaṃ vā, jīvitindriyaṃ, somanassindriyaṃ vā upekkhindriyaṃ vā, saddhindriyaṃ, vīriyindriyaṃ, satindriyaṃ, samādhindriyaṃ, paññindriyaṃ.
Kāmadhātuyā upapattikkhaṇe etesaṃ imāni cuddasindriyāni pātubhavanti.	Three truths are not included in the formless element.
	The truth of suffering sometimes is included in the formless element; sometimes is not included in the formless element.

Kāmadhātuyā upapattikkhaṇe kassa terasindriyāni pātubhavanti?
Kāmāvacarānaṃ devānaṃ sahetukānaṃ ñāṇavippayuttānaṃ upapattikkhaṇe terasindriyāni pātubhavanti—cakkhundriyaṃ, sotindriyaṃ, ghānindriyaṃ, jivhindriyaṃ, kāyindriyaṃ, manindriyaṃ, itthindriyaṃ vā purisindriyaṃ vā, jīvitindriyaṃ, somanassindriyaṃ vā upekkhindriyaṃ vā, saddhindriyaṃ, vīriyindriyaṃ, satindriyaṃ, samādhindriyaṃ.	Fourteen faculties are not included in the formless element.
Kāmadhātuyā upapattikkhaṇe etesaṃ imāni terasindriyāni pātubhavanti.	Eight faculties
	sometimes are included in the formless element; sometimes are not included in the formless element.

Kāmadhātuyā upapattikkhaṇe kassa aparāni terasindriyāni pātubhavanti?
Paṭhamakappikānaṃ manussānaṃ sahetukānaṃ ñāṇasampayuttānaṃ upapattikkhaṇe terasindriyāni pātubhavanti—cakkhundriyaṃ, sotindriyaṃ, ghānindriyaṃ, jivhindriyaṃ, kāyindriyaṃ, manindriyaṃ, jīvitindriyaṃ, somanassindriyaṃ vā upekkhindriyaṃ vā, saddhindriyaṃ, vīriyindriyaṃ, satindriyaṃ, samādhindriyaṃ, paññindriyaṃ.	Three unskilful roots are not included in the formless element.
Kāmadhātuyā upapattikkhaṇe etesaṃ imāni terasindriyāni pātubhavanti.	Six roots sometimes are included in the formless element; sometimes are not included in the formless element.


Kāmadhātuyā upapattikkhaṇe kassa dvādasindriyāni pātubhavanti?	The nutrient factor of food is not included in the formless element.
Paṭhamakappikānaṃ manussānaṃ sahetukānaṃ ñāṇavippayuttānaṃ upapattikkhaṇe dvādasindriyāni pātubhavanti—cakkhundriyaṃ, sotindriyaṃ, ghānindriyaṃ, jivhindriyaṃ, kāyindriyaṃ, manindriyaṃ, jīvitindriyaṃ, somanassindriyaṃ vā upekkhindriyaṃ vā, saddhindriyaṃ, vīriyindriyaṃ, satindriyaṃ, samādhindriyaṃ.	Three nutrients sometimes are included in the formless element; sometimes are not included in the formless element.
Kāmadhātuyā upapattikkhaṇe etesaṃ imāni dvādasindriyāni pātubhavanti.

	Six (types of) contact are not included in the formless element.
Kāmadhātuyā upapattikkhaṇe kassa dasindriyāni pātubhavanti?	Mind-consciousness-element contact sometimes is included in the formless element; sometimes is not included in the formless element.
Gabbhaseyyakānaṃ sattānaṃ sahetukānaṃ ñāṇasampayuttānaṃ upapattikkhaṇe dasindriyāni pātubhavanti—kāyindriyaṃ, manindriyaṃ, itthindriyaṃ vā purisindriyaṃ vā, jīvitindriyaṃ, somanassindriyaṃ vā upekkhindriyaṃ vā, saddhindriyaṃ, vīriyindriyaṃ, satindriyaṃ, samādhindriyaṃ, paññindriyaṃ.
Kāmadhātuyā upapattikkhaṇe etesaṃ imāni dasindriyāni pātubhavanti.
	Six (types of) feeling, Complete appropriately as section 992.
	six (types of) perception, Complete appropriately as section 992.
Kāmadhātuyā upapattikkhaṇe kassa navindriyāni pātubhavanti?	six (types of) volition, Complete appropriately as section 992.
Gabbhaseyyakānaṃ sattānaṃ sahetukānaṃ ñāṇavippayuttānaṃ upapattikkhaṇe navindriyāni pātubhavanti—kāyindriyaṃ, manindriyaṃ, itthindriyaṃ vā purisindriyaṃ vā, jīvitindriyaṃ, somanassindriyaṃ vā upekkhindriyaṃ vā, saddhindriyaṃ, vīriyindriyaṃ, satindriyaṃ, samādhindriyaṃ.	six (types of) consciousness are not included in the formless element.
Kāmadhātuyā upapattikkhaṇe etesaṃ imāni navindriyāni pātubhavanti.	Mind-consciousness-element sometimes is in eluded in the formless element; sometimes is not included in the formless element.

	18
Kāmadhātuyā upapattikkhaṇe kassa aparāni navindriyāni pātubhavanti?	3.4.
Opapātikānaṃ petānaṃ, opapātikānaṃ asurānaṃ, opapātikānaṃ tiracchānagatānaṃ nerayikānaṃ paripuṇṇāyatanānaṃ upapattikkhaṇe navindriyāni pātubhavanti— cakkhundriyaṃ, sotindriyaṃ, ghānindriyaṃ, jivhindriyaṃ, kāyindriyaṃ, manindriyaṃ, itthindriyaṃ vā purisindriyaṃ vā, jīvitindriyaṃ, upekkhindriyaṃ.	(Dhammas) Included And Not Included (In The Mundane)
Kāmadhātuyā upapattikkhaṇe etesaṃ imāni navindriyāni pātubhavanti.
	Of the five aggregates how many are included; how many are not included; See section 991.
	of the seven (types of) consciousness how many are included; how many are not included?
Kāmadhātuyā upapattikkhaṇe kassa aṭṭhindriyāni pātubhavanti?
Opapātikānaṃ petānaṃ, opapātikānaṃ asurānaṃ, opapātikānaṃ tiracchānagatānaṃ nerayikānaṃ, jaccandhānaṃ upapattikkhaṇe aṭṭhindriyāni pātubhavanti—sotindriyaṃ, ghānindriyaṃ, jivhindriyaṃ, kāyindriyaṃ, manindriyaṃ, itthindriyaṃ vā purisindriyaṃ vā, jīvitindriyaṃ, upekkhindriyaṃ.
Kāmadhātuyā upapattikkhaṇe etesaṃ imāni aṭṭhindriyāni pātubhavanti.	The aggregate of form is included.
	Four aggregates sometimes are included; sometimes are not included.

Kāmadhātuyā upapattikkhaṇe kassa aparāni aṭṭhindriyāni pātubhavanti?
Opapātikānaṃ petānaṃ, opapātikānaṃ asurānaṃ, opapātikānaṃ tiracchānagatānaṃ nerayikānaṃ, jaccabadhirānaṃ upapattikkhaṇe aṭṭhindriyāni pātubhavanti— cakkhundriyaṃ, ghānindriyaṃ, jivhindriyaṃ, kāyindriyaṃ manindriyaṃ, itthindriyaṃ vā purisindriyaṃ vā, jīvitindriyaṃ, upekkhindriyaṃ.	Ten sense-bases are included.
Kāmadhātuyā upapattikkhaṇe etesaṃ imāni aṭṭhindriyāni pātubhavanti.	Two sense-bases sometimes are included; sometimes are not included.


Kāmadhātuyā upapattikkhaṇe kassa sattindriyāni pātubhavanti?	Sixteen elements are included.
Opapātikānaṃ petānaṃ, opapātikānaṃ asurānaṃ, opapātikānaṃ tiracchānagatānaṃ nerayikānaṃ, jaccandhabadhirānaṃ upapattikkhaṇe sattindriyāni pātubhavanti—ghānindriyaṃ, jivhindriyaṃ, kāyindriyaṃ, manindriyaṃ, itthindriyaṃ vā purisindriyaṃ vā, jīvitindriyaṃ, upekkhindriyaṃ.	Two elements sometimes are included; sometimes are not included.
Kāmadhātuyā upapattikkhaṇe etesaṃ imāni sattindriyāni pātubhavanti.

	Two truths are included.
Kāmadhātuyā upapattikkhaṇe kassa pañcindriyāni pātubhavanti?	Two truths are not included.
Gabbhaseyyakānaṃ sattānaṃ ahetukānaṃ, ṭhapetvā napuṃsakānaṃ, upapattikkhaṇe pañcindriyāni pātubhavanti—kāyindriyaṃ, manindriyaṃ, itthindriyaṃ vā purisindriyaṃ vā, jīvitindriyaṃ, upekkhindriyaṃ.
Kāmadhātuyā upapattikkhaṇe etesaṃ imāni pañcindriyāni pātubhavanti.
	Ten faculties are included.
	Three faculties are not included.
Kāmadhātuyā upapattikkhaṇe kassa cattārindriyāni pātubhavanti?	Nine faculties sometimes are included; sometimes are not included.
Gabbhaseyyakānaṃ sattānaṃ ahetukānaṃ, napuṃsakānaṃ upapattikkhaṇe cattārindriyāni pātubhavanti— kāyindriyaṃ, manindriyaṃ, jīvitindriyaṃ, upekkhindriyaṃ.
Kāmadhātuyā upapattikkhaṇe etesaṃ imāni cattārindriyāni pātubhavanti.
(5)	Three unskilful roots are included.
	Six roots sometimes are included; sometimes are not included.
Kāmadhātuyā upapattikkhaṇe kassa tayo hetū pātubhavanti?
Kāmāvacarānaṃ devānaṃ, paṭhamakappikānaṃ manussānaṃ, gabbhaseyyakānaṃ sattānaṃ sahetukānaṃ ñāṇasampayuttānaṃ upapattikkhaṇe tayo hetū pātubhavanti—alobho vipākahetu, adoso vipākahetu, amoho vipākahetu.
Kāmadhātuyā upapattikkhaṇe etesaṃ ime tayo hetū pātubhavanti.	The nutrient factor of food is included.
	Three nutrients sometimes are included; sometimes are not included

Kāmadhātuyā upapattikkhaṇe kassa dve hetū pātubhavanti?	Six (types of) contact are included.
Kāmāvacarānaṃ devānaṃ, paṭhamakappikānaṃ manussānaṃ, gabbhaseyyakānaṃ sattānaṃ sahetukānaṃ ñāṇavippayuttānaṃ upapattikkhaṇe dve hetū pātubhavanti—alobho vipākahetu, adoso vipākahetu.	Mind-consciousness-element contact sometimes is included; sometimes is not included.
Kāmadhātuyā upapattikkhaṇe etesaṃ ime dve hetū pātubhavanti.
Avasesānaṃ sattānaṃ ahetukā pātubhavanti.
(6)	Six (types of) feeling, Complete appropriately as section 992.
	six (types of) perception, Complete appropriately as section 992.
Kāmadhātuyā upapattikkhaṇe sabbesaṃ katame cattāro āhārā pātubhavanti?	six (types of) volition, Complete appropriately as section 992.
Kabaḷīkāro āhāro, phassāhāro, manosañcetanāhāro, viññāṇāhāro—kāmadhātuyā upapattikkhaṇe sabbesaṃ ime cattāro āhārā pātubhavanti.	six (types of) conciousness are included.
(7)	Mind-consciousness-element sometimes is included; sometimes is not included.

Kāmadhātuyā upapattikkhaṇe sabbesaṃ katamo eko phasso pātubhavati?	18
Manoviññāṇadhātusamphasso—kāmadhātuyā upapattikkhaṇe sabbesaṃ ayaṃ eko phasso pātubhavati.	4. Section Showing The Dhammas
(8)	18
	4.1.
Kāmadhātuyā upapattikkhaṇe sabbesaṃ katamā ekā vedanā … pe … ekā saññā … pe … ekā cetanā … pe … ekaṃ cittaṃ pātubhavati?	The Element Of (The Plane Of) Desire
Manoviññāṇadhātu—kāmadhātuyā upapattikkhaṇe sabbesaṃ idaṃ ekaṃ cittaṃ pātubhavati.
(9–‍12)	At the moment of conception in the element of desire how many aggregates are apparent; See section 991.
4	how many (types of) consciousness are apparent?
2. Rūpadhātu

Rūpadhātuyā upapattikkhaṇe kati khandhā pātubhavanti … pe … kati cittāni pātubhavanti?	At the moment of conception in the element of desire the five aggregates are apparent in all (beings).

	In some, eleven sense-bases are apparent; in some, ten sense-bases are apparent; in some, another ten sense-bases are apparent; in some, nine sense-bases are apparent; in some, seven sense-bases are apparent; in some, eleven elements are apparent; in some, ten elements are apparent; in some, another ten elements are apparent; in some, nine elements are apparent; in some, seven elements are apparent.
Rūpadhātuyā upapattikkhaṇe, ṭhapetvā asaññasattānaṃ devānaṃ, pañcakkhandhā pātubhavanti, pañcāyatanāni pātubhavanti, pañca dhātuyo pātubhavanti, ekaṃ saccaṃ pātubhavati, dasindriyāni pātubhavanti, tayo hetū pātubhavanti, tayo āhārā pātubhavanti, eko phasso pātubhavati, ekā vedanā … pe … ekā saññā … pe … ekā cetanā … pe … ekaṃ cittaṃ pātubhavati.	In all (beings) one truth is apparent.
	In some, fourteen faculties are apparent; in some, thirteen faculties are apparent; in some, another thirteen
	faculties are apparent; in some, twelve faculties are apparent; in some, ten faculties are apparent; in some, nine faculties are apparent; in some, another nine faculties are apparent; in some, eight faculties are apparent; in some, another eight faculties are apparent; in some, seven faculties are apparent; in some, five faculties are apparent; in some, four faculties are apparent.
Rūpadhātuyā upapattikkhaṇe katame pañcakkhandhā pātubhavanti?	In some, three roots are apparent; in some, two roots are apparent; in some, no roots are apparent.
Rūpakkhandho, vedanākkhandho, saññākkhandho, saṅkhārakkhandho, viññāṇakkhandho—rūpadhātuyā upapattikkhaṇe ime pañcakkhandhā pātubhavanti.	In all (beings) four nutrients are apparent.
(1)	In all (beings) one (type of) contact is apparent.
	In all (beings) one (type of) feeling; one (type of) perception; one (type of) volition; one (type of) consciousness is apparent.
Rūpadhātuyā upapattikkhaṇe katamāni pañcāyatanāni pātubhavanti?
Cakkhāyatanaṃ, rūpāyatanaṃ, sotāyatanaṃ, manāyatanaṃ, dhammāyatanaṃ—rūpadhātuyā upapattikkhaṇe imāni pañcāyatanāni pātubhavanti.
(2)	At the moment of conception in the element of desire which five aggregates are apparent in all (beings)?
	The aggregate of form; Intermediate aggregates.
Rūpadhātuyā upapattikkhaṇe katamā pañca dhātuyo pātubhavanti?	the aggregate of consciousness.
Cakkhudhātu, rūpadhātu, sotadhātu, manoviññāṇadhātu, dhammadhātu—rūpadhātuyā upapattikkhaṇe imā pañca dhātuyo pātubhavanti.	At the moment of conception in the element of desire these five aggregates are apparent in all (beings).
(3)	(1)

Rūpadhātuyā upapattikkhaṇe katamaṃ ekaṃ saccaṃ pātubhavati?	At the moment of conception in the element of desire, in whom are eleven sense-bases apparent?
Dukkhasaccaṃ— rūpadhātuyā upapattikkhaṇe idaṃ ekaṃ saccaṃ pātubhavati.	In gods of the plane of desire; in the human beings who are first in a world cycle; in spontaneously born ghosts; in spontaneously born titans; in spontaneously born animals; in those who are in hell; in those having all sense-bases at the moment of conception eleven sense-bases are apparent, (viz.
(4)	) eye sense-base, visible sense-base, ear sense-base, nose sense-base, odorous sense-base, tongue sense-base, sapid sense-base, body sense-base, tangible sense-base, mind sense-base, ideational sense-base.
	At the moment of conception in the element of desire these eleven sense-bases are apparent in these (beings).
Rūpadhātuyā upapattikkhaṇe katamāni dasindriyāni pātubhavanti?
Cakkhundriyaṃ, sotindriyaṃ, manindriyaṃ, jīvitindriyaṃ, somanassindriyaṃ vā upekkhindriyaṃ vā, saddhindriyaṃ, vīriyindriyaṃ, satindriyaṃ, samādhindriyaṃ, paññindriyaṃ— rūpadhātuyā upapattikkhaṇe imāni dasindriyāni pātubhavanti.
(5)	At the moment of conception in the element of desire, in whom are ten sense-bases apparent?
	In spontaneously born ghosts; in spontaneously born titans; in spontaneously born animals; in those who are in hell; in the congenitally blind at the moment of conception ten sense-bases are apparent, (viz.
Rūpadhātuyā upapattikkhaṇe katame tayo hetū pātubhavanti?	) visible sense-base, ear sense-base, nose sense-base, odorous sense-base, tongue sense-base,
Alobho vipākahetu, adoso vipākahetu, amoho vipākahetu—rūpadhātuyā upapattikkhaṇe ime tayo hetū pātubhavanti.	sapid sense-base, body sense-base, tangible sense-base, mind sense-base, ideational sense-base.
(6)	At the moment of conception in the element of desire these ten sense-bases are apparent in these (beings).

Rūpadhātuyā upapattikkhaṇe katame tayo āhārā pātubhavanti?
Phassāhāro, manosañcetanāhāro, viññāṇāhāro—rūpadhātuyā upapattikkhaṇe ime tayo āhārā pātubhavanti.	At the moment of conception in the element of desire, in whom are another ten sense-bases apparent?
(7)	In spontaneously born gosts; in spontaneously born titans; in spontaneously born animals; in those who are in hell; in the congenitally deaf at the moment of conception ten sense-bases are apparent, (viz.
	) eye sense-base, visible sense-base, nose sense-base, odorous sense-base, tongue sense-base, sapid sense-base, body sense-base, tangible sense-base, mind sense-base, ideational sense-base.
Rūpadhātuyā upapattikkhaṇe katamo eko phasso pātubhavati?	At the moment of conception in the element of desire these ten sense-bases are apparent in these (beings).
Manoviññāṇadhātusamphasso—rūpadhātuyā upapattikkhaṇe ayaṃ eko phasso pātubhavati.
(8)
	At the moment of conception in the element of desire, in whom are nine sense-bases apparent?
Rūpadhātuyā upapattikkhaṇe katamā ekā vedanā … pe … ekā saññā … pe … ekā cetanā … pe … ekaṃ cittaṃ pātubhavati?	In spontaneously born ghosts; in spontaneously born titans; in spontaneously born animals; in those who are in hell; in the congenitally blind and deaf at the moment of conception nine sense-bases are apparent, (viz.
Manoviññāṇadhātu—rūpadhātuyā upapattikkhaṇe idaṃ ekaṃ cittaṃ pātubhavati.	) visible sense-base, nose sense-base, odorous sense-base, tongue sense-base, sapid sense-base, body sense-base, tangible sense-base, mind sense-base, ideational sense-base.
(9–‍12)	At the moment of conception in the element of desire these nine sense-bases are apparent in these (beings).
4
3. Asaññasatta
	At the moment of conception in the element of desire, in whom are seven sense-bases apparent?
Asaññasattānaṃ devānaṃ upapattikkhaṇe kati khandhā pātubhavanti … pe … kati cittāni pātubhavanti?	In womb gestated beings, at the moment of conception seven sense-bases are apparent, (viz.
	) visible sense-base, odorous sense-base, sapid sense-base, body sense-base, tangible sense-base, mind sense-base, ideational sense-base.
	At the moment of conception in the element of desire these seven sense-bases are apparent in these (beings).
Asaññasattānaṃ devānaṃ upapattikkhaṇe eko khandho pātubhavati—rūpakkhandho; dve āyatanāni pātubhavanti—rūpāyatanaṃ, dhammāyatanaṃ; dve dhātuyo pātubhavanti—rūpadhātu, dhammadhātu; ekaṃ saccaṃ pātubhavati—dukkhasaccaṃ; ekindriyaṃ pātubhavati—rūpajīvitindriyaṃ.	(2)
Asaññasattā devā ahetukā anāhārā aphassakā avedanakā asaññakā acetanakā acittakā pātubhavanti.
	At the moment of conception in the element of desire, in whom are eleven elements apparent?
4	In gods of the plane of desire; in the human beings who are first in a world cycle; in spontaneously born ghosts; in spontaneously born titans; in spontaneously born animals; in those who are in hell; in those having all sense-bases at the moment of conception eleven elements are apparent, (viz.
4. Arūpadhātu	) eye element, visible element, ear element, nose element, odorous element, tongue element, sapid element, body element, tangible element, mind-consciousness-element, ideational element.
	At the moment of conception in the element of desire these eleven elements are apparent in these (beings).
Arūpadhātuyā upapattikkhaṇe kati khandhā pātubhavanti … pe … kati cittāni pātubhavanti?

	At the moment of conception in the element of desire, in whom are ten elements apparent?
Arūpadhātuyā upapattikkhaṇe cattāro khandhā pātubhavanti, dve āyatanāni pātubhavanti, dve dhātuyo pātubhavanti, ekaṃ saccaṃ pātubhavati, aṭṭhindriyāni pātubhavanti, tayo hetū pātubhavanti, tayo āhārā pātubhavanti, eko phasso pātubhavati, ekā vedanā … pe … ekā saññā … pe … ekā cetanā … pe … ekaṃ cittaṃ pātubhavati.	In spontaneously born ghosts; in spontaneously born titans;
	in spontaneously born animals; in those who are in hell; in the congenitally blind at the moment of conception ten elements are apparent, (viz.
	) visible element, ear element, nose element, odorous element, tongue element, sapid
Arūpadhātuyā upapattikkhaṇe katame cattāro khandhā pātubhavanti?	element, body element, tangible element, mind-consciousness-element, ideational element.
Vedanākkhandho, saññākkhandho, saṅkhārakkhandho, viññāṇakkhandho—arūpadhātuyā upapattikkhaṇe ime cattāro khandhā pātubhavanti.	At the moment of conception in the element of desire these ten elements are apparent in these (beings).
(1)

Arūpadhātuyā upapattikkhaṇe katamāni dve āyatanāni pātubhavanti?	At the moment of conception in the element of desire, in whom are another ten elements apparent?
Manāyatanaṃ, dhammāyatanaṃ—arūpadhātuyā upapattikkhaṇe imāni dve āyatanāni pātubhavanti.	In spontaneously born ghosts; in spontaneously born titans; in spontaneously born animals; in those who are in hell; in the congenitally deaf at the moment of conception ten elements are apparent, (viz.
(2)	) eye element, visible element, nose element, odorous element, tongue element, sapid element, body element, tangible element, mind-consciousness-element, ideational element.
	At the moment of conception in the element of desire these ten elements are apparent in these (beings.
Arūpadhātuyā upapattikkhaṇe katamā dve dhātuyo pātubhavanti?	)
Manoviññāṇadhātu, dhammadhātu—arūpadhātuyā upapattikkhaṇe imā dve dhātuyo pātubhavanti.
(3)	At the moment of conception in the element of desire, in whom are nine elements apparent?
	In spontaneously born ghosts; in spontaneously born titans; in spontaneously born animals; in those who are in hell; in the congenitally blind and deaf at the moment of conception nine elements are apparent, (viz.
Arūpadhātuyā upapattikkhaṇe katamaṃ ekaṃ saccaṃ pātubhavati?	) visible element, nose element, odorous element, tongue element, sapid element, body element, tangible element, mind-consciousness-element, ideational element.
Dukkhasaccaṃ— arūpadhātuyā upapattikkhaṇe idaṃ ekaṃ saccaṃ pātubhavati.	At the moment of conception in the element of desire these nine elements are apparent in these (beings).
(4)

Arūpadhātuyā upapattikkhaṇe katamāni aṭṭhindriyāni pātubhavanti?	At the moment of conception in the element of desire, in whom are seven elements apparent?
Manindriyaṃ, jīvitindriyaṃ, upekkhindriyaṃ, saddhindriyaṃ, vīriyindriyaṃ, satindriyaṃ, samādhindriyaṃ, paññindriyaṃ—arūpadhātuyā upapattikkhaṇe imāni aṭṭhindriyāni pātubhavanti.	In womb gestated beings, at the moment of conception seven elements are apparent, (viz.
(5)	) visible element, odorous element, sapid element, body element, tangible element, mind-consciousness-element, ideational element.
	At the moment of conception in the element of desire these seven elements are apparent in these (beings).
Arūpadhātuyā upapattikkhaṇe katame tayo hetū pātubhavanti?	(3)
Alobho vipākahetu, adoso vipākahetu, amoho vipākahetu—arūpadhātuyā upapattikkhaṇe ime tayo hetū pātubhavanti.
(6)	At the moment of conception in the element of desire, which single truth is apparent in all (beings)?
	The truth of suffering.
Arūpadhātuyā upapattikkhaṇe katame tayo āhārā pātubhavanti?	At the moment of conception in the element of desire this single truth is apparent in all (beings).
Phassāhāro, manosañcetanāhāro, viññāṇāhāro—arūpadhātuyā upapattikkhaṇe ime tayo āhārā pātubhavanti.	(4)
(7)
	At the moment of conception in the element of desire, in whom are fourteen faculties apparent?
Arūpadhātuyā upapattikkhaṇe katamo eko phasso pātubhavati?	In gods of the plane of desire accompanied by roots associated with knowledge, at the moment of conception fourteen faculties are apparent, (viz.
Manoviññāṇadhātusamphasso—arūpadhātuyā upapattikkhaṇe ayaṃ eko phasso pātubhavati.	) faculty of eye, faculty of ear, faculty of nose, faculty of tongue,
(8)	faculty of body, faculty of mind, faculty of femininity or faculty of masculinity, faculty of vital principle, faculty of mental pleasure or faculty of indifference, faculty of confidence, faculty of energy, faculty of mindfulness, faculty of samādhi, faculty of wisdom.
	At the moment of conception in the element of desire these fourteen faculties are apparent in these (beings).
Arūpadhātuyā upapattikkhaṇe katamā ekā vedanā … pe … ekā saññā … pe … ekā cetanā … pe … ekaṃ cittaṃ pātubhavati?
Manoviññāṇadhātu—arūpadhātuyā upapattikkhaṇe idaṃ ekaṃ cittaṃ pātubhavati.
(9–‍12)	At the moment of conception in the element of desire, in whom are thirteen faculties apparent?
5	In gods of the plane of desire accompanied by roots not associated with knowledge, at the moment of conception thirteen faculties are apparent, (viz.
Bhūmantaradassanavāra	) faculty of eye, faculty of ear, faculty of nose, faculty of tongue, faculty of body, faculty of mind, faculty of femininity or faculty of masculinity, faculty of vital principle, faculty of mental pleasure or faculty of indifference, faculty of confidence, faculty of energy, faculty of mindfulness, faculty of samādhi.
	At the moment of conception in the element of desire these thirteen faculties are apparent in these (beings).
Kāmāvacarā dhammā, na kāmāvacarā dhammā, rūpāvacarā dhammā, na rūpāvacarā dhammā, arūpāvacarā dhammā, na arūpāvacarā dhammā, pariyāpannā dhammā, apariyāpannā dhammā.

	At the moment of conception in the element of desire, in whom are another thirteen faculties apparent?
Katame dhammā kāmāvacarā?	In the human beings who are first in a world cycle accompanied by roots associated with knowledge, at the moment of conception thirteen faculties are apparent, (viz.
Heṭṭhato avīcinirayaṃ pariyantaṃ karitvā, uparito paranimmitavasavattī deve antokaritvā, yaṃ etasmiṃ antare etthāvacarā ettha pariyāpannā khandhadhātuāyatanā; rūpaṃ, vedanā, saññā, saṅkhārā, viññāṇaṃ—ime dhammā kāmāvacarā.	) faculty of eye, faculty of ear, faculty of nose, faculty of tongue, faculty of body, faculty of mind, faculty of vital principle, faculty of mental pleasure or faculty of indifference, faculty of confidence, faculty of energy, faculty of mindfulness, faculty of samādhi, faculty of wisdom.
	At the moment of conception in the element of desire these thirteen faculties are apparent in these (beings).

Katame dhammā na kāmāvacarā?
Rūpāvacarā, arūpāvacarā, apariyāpannā—ime dhammā na kāmāvacarā.	At the moment of conception in the element of desire, in whom are twelve faculties apparent?
	In the human beings who are first in a world cycle accompanied by roots not associated with knowledge, at the moment of conception twelve controlling
	faculties are apparent, (viz.
Katame dhammā rūpāvacarā?	) faculty of eye, faculty of ear, faculty of nose, faculty of tongue, faculty of body, faculty of mind, faculty of vital principle, faculty of mental pleasure or faculty of indifference, faculty of confidence, faculty of energy, faculty of mindfulness, faculty of samādhi.
Heṭṭhato brahmalokaṃ pariyantaṃ karitvā, uparito akaniṭṭhe deve antokaritvā, yaṃ etasmiṃ antare etthāvacarā ettha pariyāpannā samāpannassa vā upapannassa vā diṭṭhadhammasukhavihārissa vā cittacetasikā dhammā—ime dhammā rūpāvacarā.	At the moment of conception in the element of desire these twelve faculties are apparent in these (beings).


Katame dhammā na rūpāvacarā?	At the moment of conception in the element of desire, in whom are ten faculties apparent?
Kāmāvacarā, arūpāvacarā, apariyāpannā—ime dhammā na rūpāvacarā.	In womb gestated beings accompanied by roots associated with knowledge, at the moment of conception ten faculties are apparent, (viz.
	) faculty of body, faculty of mind, faculty of femininity or faculty of masculinity, faculty of vital principle, faculty of mental pleasure or faculty of indifference, faculty of confidence, faculty of energy, faculty of mindfulness, faculty of samādhi, faculty of wisdom.
	At the moment of conception in the element of desire these ten faculties are apparent in these (beings).
Katame dhammā arūpāvacarā?
Heṭṭhato ākāsānañcāyatanūpage deve pariyantaṃ karitvā, uparito nevasaññānāsaññāyatanūpage deve antokaritvā, yaṃ etasmiṃ antare etthāvacarā ettha pariyāpannā samāpannassa vā upapannassa vā diṭṭhadhammasukhavihārissa vā cittacetasikā dhammā—ime dhammā arūpāvacarā.
	At the moment of conception in the element of desire, in whom are nine faculties apparent?
	In womb gestated beings accompanied by roots not associated with knowledge, at the moment of conception nine faculties are apparent, (viz.
Katame dhammā na arūpāvacarā?	) faculty of body, faculty of mind, faculty of femininity or faculty of masculinity, faculty of vital principle, faculty of mental pleasure or faculty of indifference, faculty of confidence, faculty of energy, faculty of mindfulness, faculty of samādhi.
Kāmāvacarā, rūpāvacarā, apariyāpannā—ime dhammā na arūpāvacarā.	At the moment of conception in the element of desire these nine faculties are apparent.


Katame dhammā pariyāpannā?	At the moment of conception in the element of desire, in whom are another nine faculties apparent?
Sāsavā kusalākusalābyākatā dhammā kāmāvacarā, rūpāvacarā, arūpāvacarā, rūpakkhandho, vedanākkhandho, saññākkhandho, saṅkhārakkhandho, viññāṇakkhandho—ime dhammā pariyāpannā.	In spontaneously born ghosts; in spontaneously born titans; in spontaneously born animals; in those who are in hell; in those having all sense-bases at the moment of conception nine faculties are apparent, (viz.
	) faculty of eye, faculty of ear, faculty of nose, faculty of tongue, faculty of
	body, faculty of mind, faculty of femininity or faculty of masculinity, faculty of vital principle, faculty of indifference.
Katame dhammā apariyāpannā?	At the moment of conception in the element of desire these nine faculties are apparent in these (beings).
Maggā ca, maggaphalāni ca, asaṅkhatā ca dhātu—ime dhammā apariyāpannā.

6	At the moment of conception in the element of desire, in whom are eight faculties apparent?
6 Uppādakakammaāyuppamāṇavāra	In spontaneously born ghosts; in spontaneously born titans; in spontaneously born animals; in those who are in hell; in the congenitally blind at the moment of conception eight faculties are apparent, (viz.
6	) faculty of ear, faculty of nose, faculty of tongue, faculty of body, faculty of mind, faculty of femininity or faculty of masculinity, faculty of vital principle, faculty of indifference.
1. Uppādakakamma	At the moment of conception in the element of desire these eight faculties are apparent in these (beings).

Devāti.
Tayo devā—sammutidevā, upapattidevā, visuddhidevā.	At the moment of conception in the element of desire, in whom are another eight faculties apparent?
	In spontaneously born ghosts; in spontaneously born titans; in spontaneously born animals; in those who are in hell; in the congenitally deaf at the moment of conception eight faculties are apparent, (viz.
	) faculty of eye, faculty of nose, faculty of tongue, faculty of body, faculty of mind, faculty of femininity or faculty of masculinity, faculty of vital principle, faculty of indifference.
Sammutidevā nāma—rājāno, deviyo, kumārā.	At the moment of conception in the element of desire these eight faculties are apparent in these (beings).


Upapattidevā nāma—cātumahārājike deve upādāya tadupari devā.	At the moment of conception in the element of desire, in whom are seven faculties apparent?
	In spontaneously born ghosts; in spontaneously born titans; in spontaneously born animals; in those who are in hell; in those congenitally blind and deaf at the moment of conception seven faculties are apparent, (viz.
	) faculty of nose,
Visuddhidevā nāma—arahanto vuccanti.	faculty of tongue, faculty of body, faculty of mind, faculty of femininity or faculty of masculinity, faculty of vital principle, faculty of indifference.
	At the moment of conception in the element of desire these seven faculties are apparent in these (beings).

Dānaṃ datvā, sīlaṃ samādiyitvā, uposathakammaṃ katvā kattha upapajjanti?
Dānaṃ datvā, sīlaṃ samādiyitvā, uposathakammaṃ katvā appekacce khattiyamahāsālānaṃ sahabyataṃ upapajjanti, appekacce brāhmaṇamahāsālānaṃ sahabyataṃ upapajjanti, appekacce gahapatimahāsālānaṃ sahabyataṃ upapajjanti, appekacce cātumahārājikānaṃ devānaṃ sahabyataṃ upapajjanti, appekacce tāvatiṃsānaṃ devānaṃ sahabyataṃ upapajjanti, appekacce yāmānaṃ devānaṃ sahabyataṃ upapajjanti, appekacce tusitānaṃ devānaṃ sahabyataṃ upapajjanti, appekacce nimmānaratīnaṃ devānaṃ sahabyataṃ upapajjanti, appekacce paranimmitavasavattīnaṃ devānaṃ sahabyataṃ upapajjanti.	At the moment of conception in the element of desire, in whom
	are five faculties apparent?
6	In womb gestated beings without roots excepting the sexless, at the moment of conception five faculties are apparent, (viz.
2. Āyuppamāṇa	) faculty of body, faculty of mind, faculty of femininity or faculty of masculinity, faculty of vital principle, faculty of indifference.
	At the moment of conception in the element of desire these five faculties are apparent in these (beings).
Manussānaṃ kittakaṃ āyuppamāṇaṃ?
Vassasataṃ, appaṃ vā bhiyyo.
(1)	At the moment of conception in the element of desire, in whom are four faculties apparent?
	In womb gestated beings without roots and sexless, at the moment of conception four faculties are apparent, (viz.
Cātumahārājikānaṃ devānaṃ kittakaṃ āyuppamāṇaṃ?	) faculty of body, faculty of mind, faculty of vital principle, faculty of indifference.
Yāni mānusakāni paññāsa vassāni, cātumahārājikānaṃ devānaṃ eso eko rattindivo.	At the moment of conception in the element of desire these four faculties are apparent in these (beings).
Tāya rattiyā tiṃsa rattiyo māso.	(5)
Tena māsena dvādasamāsiyo saṃvaccharo.
Tena saṃvaccharena dibbāni pañca vassasatāni cātumahārājikānaṃ devānaṃ āyuppamāṇaṃ.	At the moment of conception in the element of desire, in whom are three roots apparent?
Manussānaṃ gaṇanāya kittakaṃ hoti?	In gods of the plane of desire; in the human beings who are first in a world cycle; in womb gestated beings accompanied by roots associated with knowledge at the moment of conception three roots are apparent, (viz.
Navuti vassasatasahassāni.	) the resultant root of absence of greed, the resultant root of absence of hatred, the resultant root of absence of delusion.
(2)	At the moment of conception in the element of desire these three roots are apparent in these (beings).

Tāvatiṃsānaṃ devānaṃ kittakaṃ āyuppamāṇaṃ?
Yaṃ mānusakaṃ vassasataṃ, tāvatiṃsānaṃ devānaṃ eso eko rattindivo.	At the moment of conception in the element of desire, in whom are two roots apparent?
Tāya rattiyā tiṃsa rattiyo māso.	In gods of the plane of desire; in the human beings who are first in a world cycle; in womb gestated beings accompanied by roots not associated with knowledge at the moment of conception two roots are apparent, (viz.
Tena māsena dvādasamāsiyo saṃvaccharo.	) the resultant root of absence of greed, the resultant root of absence of hatred.
Tena saṃvaccharena dibbaṃ vassasahassaṃ tāvatiṃsānaṃ devānaṃ āyuppamāṇaṃ.	At the moment of conception in the element of desire these two roots are apparent in these (beings).
Manussānaṃ gaṇanāya kittakaṃ hoti?	In the remaining beings no roots are apparent.
Tisso ca vassakoṭiyo saṭṭhi ca vassasatasahassāni.	(6)
(3)
	At the moment of conception in the element of desire, which four nutrients are apparent in all (beings)?
Yāmānaṃ devānaṃ kittakaṃ āyuppamāṇaṃ?	The nutrient factor of food, the nutrient of contact, the nutrient of volition, the nutrient of
Yāni mānusakāni dve vassasatāni, yāmānaṃ devānaṃ eso eko rattindivo.	consciousness.
Tāya rattiyā tiṃsarattiyo māso.	At the moment of conception in the element of desire these four nutrients are apparent in all (beings).
Tena māsena dvādasamāsiyo saṃvaccharo.	(7)
Tena saṃvaccharena dibbāni dve vassasahassāni yāmānaṃ devānaṃ āyuppamāṇaṃ.
Manussānaṃ gaṇanāya kittakaṃ hoti?	At the moment of conception in the element of desire, which single (type of) contact is apparent in all (beings)?
Cuddasañca vassakoṭiyo cattārīsañca vassasatasahassāni.	Mind-consciousness-element contact.
(4)	At the moment of conception in the element of desire this single (type of) contact is apparent in all (beings).
	(8)
Tusitānaṃ devānaṃ kittakaṃ āyuppamāṇaṃ?
Yāni mānusakāni cattāri vassasatāni, tusitānaṃ devānaṃ eso eko rattindivo.	At the moment of conception in the element of desire, which single (type of) feeling,

Tāya rattiyā tiṃsarattiyo māso.	single (type of) perception, single (type of) volition, single (type of) consciousness is apparent in all (beings)?
Tena māsena dvādasamāsiyo saṃvaccharo.	Mind-consciousness-element.
Tena saṃvaccharena dibbāni cattāri vassasahassāni tusitānaṃ devānaṃ āyuppamāṇaṃ.	At the moment of conception in the element of desire this single (type of) consciousness is apparent in all (beings).
Manussānaṃ gaṇanāya kittakaṃ hoti?	(12)
Sattapaññāsa vassakoṭiyo saṭṭhi ca vassasatasahassāni.	18
(5)	4.2.
	The Element Of (The Plane Of) Form
Nimmānaratīnaṃ devānaṃ kittakaṃ āyuppamāṇaṃ?
Yāni mānusakāni aṭṭha vassasatāni, nimmānaratīnaṃ devānaṃ eso eko rattindivo.	At the moment of conception in the element of form, how-many aggregates are apparent; See section 991.
Tāya rattiyā tiṃsarattiyo māso.	how many (types of) consciousness are apparent?
Tena māsena dvādasamāsiyo saṃvaccharo.
Tena saṃvaccharena dibbāni aṭṭha vassasahassāni nimmānaratīnaṃ devānaṃ āyuppamāṇaṃ.
Manussānaṃ gaṇanāya kittakaṃ hoti?	At the moment of conception in the element of form, except for god beings without perception, five aggregates are apparent; five sense-bases are apparent; five elements are apparent; one truth is apparent; ten faculties are apparent; three roots are apparent; three nutrients are apparent; one (type of) contact is apparent; one (type of) feeling; one (type of) perception; one (type of) volition; one (type of) consciousness is apparent.
Dve vassakoṭisatāni tiṃsañca vassakoṭiyo cattārīsañca vassasatasahassāni.
(6)
	At the moment of conception in the element of form, which five aggregates are apparent?
Paranimmitavasavattīnaṃ devānaṃ kittakaṃ āyuppamāṇaṃ?	The aggregate of form, aggregate of feeling, aggregate of perception, aggregate of volitional activities, aggregate of consciousness.
Yāni mānusakāni soḷasa vassasatāni, paranimmitavasavattīnaṃ devānaṃ eso eko rattindivo.	At the moment of conception in the plane of form these five aggregates are apparent.
Tāya rattiyā tiṃsarattiyo māso.	(1)
Tena māsena dvādasamāsiyo saṃvaccharo.
Tena saṃvaccharena dibbāni soḷasa vassasahassāni paranimmitavasavattīnaṃ devānaṃ āyuppamāṇaṃ.	At the moment of conception in the element of form, which five sense-bases are apparent?
Manussānaṃ gaṇanāya kittakaṃ hoti?	Eye sense-base, visible sense-base, ear sense-base, mind sense-base, ideational sense-base.
Nava ca vassakoṭisatāni ekavīsañca vassakoṭiyo saṭṭhi ca vassasatasahassānīti.	At the moment of conception in the element of form these five sense-bases are apparent.
(7)	(2)

Cha ete kāmāvacarā,	At the moment of conception in the element of form, which five elements are apparent?
sabbakāmasamiddhino;	Eye element, visible element, ear element, mind-consciousness-element, ideational element.
Sabbesaṃ ekasaṅkhāto,	At the
āyu bhavati kittako.	moment of conception in the element of form these five elements are apparent.
	(3)

Dvādasa koṭisataṃ tesaṃ,	At the moment of conception in the element of form, which single truth is apparent?
aṭṭhavīsañca koṭiyo;	The truth of suffering.
Paññāsa satasahassāni,	At the moment of conception in the element of form this single truth is apparent.
vassaggena pakāsitāti.	(4)

	At the moment of conception in the element of form, which ten faculties are apparent?
Paṭhamaṃ jhānaṃ parittaṃ bhāvetvā kattha upapajjanti?	The faculty of eye, faculty of ear, faculty of mind, faculty of vital principle, faculty of mental pleasure or faculty of indifference, faculty of confidence,
Paṭhamaṃ jhānaṃ parittaṃ bhāvetvā brahmapārisajjānaṃ devānaṃ sahabyataṃ upapajjanti.	faculty of energy, faculty of mindfulness, faculty of samādhi, faculty of wisdom.
Tesaṃ kittakaṃ āyuppamāṇaṃ?	At the moment of conception in the element of form these ten faculties are apparent.
Kappassa tatiyo bhāgo.	(5)
(8)
	At the moment of conception in the element of form, which three roots are apparent?
Paṭhamaṃ jhānaṃ majjhimaṃ bhāvetvā kattha upapajjanti?	The resultant root of absence of greed, the resultant root of absence of hatred, the resultant root of absence of delusion.
Paṭhamaṃ jhānaṃ majjhimaṃ bhāvetvā brahmapurohitānaṃ devānaṃ sahabyataṃ upapajjanti.	At the moment of conception in the element of form these three roots are apparent.
Tesaṃ kittakaṃ āyuppamāṇaṃ?	(6)
Upaḍḍhakappo.
(9)	At the moment of conception in the element of form, which three nutrients are apparent?
	The nutrient of contact, the nutrient of volition, the nutrient of consciousness.
Paṭhamaṃ jhānaṃ paṇītaṃ bhāvetvā kattha upapajjanti?	At the moment of conception in the element of form these three nutrients are apparent.
Paṭhamaṃ jhānaṃ paṇītaṃ bhāvetvā mahābrahmānaṃ devānaṃ sahabyataṃ upapajjanti.	(7)
Tesaṃ kittakaṃ āyuppamāṇaṃ?
Kappo.	At the moment of conception in the element of form, which single (type of) contact is apparent?
(10)	Mind-consciousness-element contact.
	At the moment of conception in the element of form this single (type of) contact is apparent.
Dutiyaṃ jhānaṃ parittaṃ bhāvetvā kattha upapajjanti?	(8)
Dutiyaṃ jhānaṃ parittaṃ bhāvetvā parittābhānaṃ devānaṃ sahabyataṃ upapajjanti.
Tesaṃ kittakaṃ āyuppamāṇaṃ?	At the moment of conception in the element of form, which single (type of) feeling, single (type of) perception, single (type of) volition, single (type of) consciousness is apparent?
Dve kappā.	Mind-consciousness-element.
(11)	At the moment of conception in the element of form this single (type of) consciousness is apparent.
	(12)
Dutiyaṃ jhānaṃ majjhimaṃ bhāvetvā kattha upapajjanti?	18
Dutiyaṃ jhānaṃ majjhimaṃ bhāvetvā appamāṇābhānaṃ devānaṃ sahabyataṃ upapajjanti.	4.3.
Tesaṃ kittakaṃ āyuppamāṇaṃ?	Beings Without Perception
Cattāro kappā.
(12)	At the moment of conception of god beings without perception, how many aggregates are apparent; See section 991.
	how many (types of) consciousness are apparent?
Dutiyaṃ jhānaṃ paṇītaṃ bhāvetvā kattha upapajjanti?
Dutiyaṃ jhānaṃ paṇītaṃ bhāvetvā ābhassarānaṃ devānaṃ sahabyataṃ upapajjanti.
Tesaṃ kittakaṃ āyuppamāṇaṃ?	At the moment of conception of god beings without perception one aggregate is apparent, (viz.
Aṭṭha kappā.	) the aggregate of form.
(13)	Two sense-bases are apparent, (viz.
	) visible sense-base, ideational sense-base.
Tatiyaṃ jhānaṃ parittaṃ bhāvetvā kattha upapajjanti?	Two elements are apparent, (viz.
Tatiyaṃ jhānaṃ parittaṃ bhāvetvā parittasubhānaṃ devānaṃ sahabyataṃ upapajjanti.	) visible element, ideational element.
Tesaṃ kittakaṃ āyuppamāṇaṃ?	One truth is apparent, (viz.
Soḷasa kappā.	) the truth of suffering.
(14)	One faculty is apparent, (viz.
	) the faculty of material vital principle.
Tatiyaṃ jhānaṃ majjhimaṃ bhāvetvā kattha upapajjanti?	God beings without perception are apparent (as being) without roots, without nutrients, without contact, without feeling, without perception, without volition, without consciousness.
Tatiyaṃ jhānaṃ majjhimaṃ bhāvetvā appamāṇasubhānaṃ devānaṃ sahabyataṃ upapajjanti.
Tesaṃ kittakaṃ āyuppamāṇaṃ?	18
Bāttiṃsa kappā.	4.4.
(15)	(The Plane Of) The Formless Element

Tatiyaṃ jhānaṃ paṇītaṃ bhāvetvā kattha upapajjanti?	At the moment of conception in the formless element, how many aggregates are apparent; See section 991.
Tatiyaṃ jhānaṃ paṇītaṃ bhāvetvā subhakiṇhānaṃ devānaṃ sahabyataṃ upapajjanti.	how many (types of) consciousness are apparent?
Tesaṃ kittakaṃ āyuppamāṇaṃ?
Catusaṭṭhi kappā.
(16)	At the moment of conception in the formless element four aggregates are apparent; two sense-bases are apparent; two elements are apparent; one truth is apparent; eight faculties are apparent; three roots are apparent; three nutrients are apparent; one (type of) contact is apparent; one (type of) feeling, one (type of) perception,
	one (type of) volition, one (type of) consciousness is apparent.
Catutthaṃ jhānaṃ bhāvetvā ārammaṇanānattatā manasikāranānattatā chandanānattatā paṇidhinānattatā adhimokkhanānattatā abhinīhāranānattatā paññānānattatā appekacce asaññasattānaṃ devānaṃ sahabyataṃ upapajjanti, appekacce vehapphalānaṃ devānaṃ sahabyataṃ upapajjanti, appekacce avihānaṃ devānaṃ sahabyataṃ upapajjanti, appekacce atappānaṃ devānaṃ sahabyataṃ upapajjanti, appekacce sudassānaṃ devānaṃ sahabyataṃ upapajjanti, appekacce sudassīnaṃ devānaṃ sahabyataṃ upapajjanti, appekacce akaniṭṭhānaṃ devānaṃ sahabyataṃ upapajjanti, appekacce ākāsānañcāyatanūpagānaṃ devānaṃ sahabyataṃ upapajjanti, appekacce viññāṇañcāyatanūpagānaṃ devānaṃ sahabyataṃ upapajjanti, appekacce ākiñcaññāyatanūpagānaṃ devānaṃ sahabyataṃ upapajjanti, appekacce nevasaññānāsaññāyatanūpagānaṃ devānaṃ sahabyataṃ upapajjanti.
(17)
	At the moment of conception in the formless element, which four aggregates are apparent?
Asaññasattānañca vehapphalānañca devānaṃ kittakaṃ āyuppamāṇaṃ?	The aggregate of feeling, aggregate of perception, aggregate of volitional activities, aggregate of consciousness.
Pañcakappasatāni.	At the moment of conception in the formless element these four aggregates are apparent.
(18)	(1)

Avihānaṃ devānaṃ kittakaṃ āyuppamāṇaṃ?	At the moment of conception in the formless element, which two sense-bases are apparent?
Kappasahassaṃ.	Mind sense-base, ideational sense-base.
(19)	At the moment of conception in the formless element these two sense-bases are apparent.
	(2)
Atappānaṃ devānaṃ kittakaṃ āyuppamāṇaṃ?
Dve kappasahassāni.	At the moment of conception in the formless element, which two elements are apparent?
(20)	Mind-consciousness-element, ideational element.
	At the moment of conception in the formless element these two elements are apparent.
Sudassānaṃ devānaṃ kittakaṃ āyuppamāṇaṃ?	(3)
Cattāri kappasahassāni.
(21)	At the moment of conception in the formless element, which single truth is apparent?
	The truth of suffering.
Sudassīnaṃ devānaṃ kittakaṃ āyuppamāṇaṃ?	At the moment of conception in the formless element this single truth is apparent.
Aṭṭha kappasahassāni.	(4)
(22)
	At the moment of conception in the formless element, which eight faculties are apparent?
Akaniṭṭhānaṃ devānaṃ kittakaṃ āyuppamāṇaṃ?	The faculty of mind, faculty of vital principle, faculty of indifference, faculty of confidence, faculty of energy, faculty of mindfulness, faculty of samādhi, faculty of wisdom.
Soḷasa kappasahassāni.	At the moment of conception in the formless element these eight faculties are apparent.
(23)	(5)

Ākāsānañcāyatanūpagānaṃ devānaṃ kittakaṃ āyuppamāṇaṃ?	At the moment of conception in the formless element, which three roots are apparent?
Vīsati kappasahassāni.	The resultant root of absence of greed, the resultant root of absence of hatred, the resultant root of absence of delusion.
(24)	At the moment of conception in the formless element these three roots are apparent.
	(6)
Viññāṇañcāyatanūpagānaṃ devānaṃ kittakaṃ āyuppamāṇaṃ?
Cattārīsa kappasahassāni.	At the moment of conception in the formless element, which three nutrients are apparent?
(25)	The nutrient of contact, the nutrient of volition, the nutrient of consciousness.
	At the moment of conception in the formless element these three nutrients are apparent.
Ākiñcaññāyatanūpagānaṃ devānaṃ kittakaṃ āyuppamāṇaṃ?	(7)
Saṭṭhi kappasahassāni.
(26)	At the moment of conception in the formless element, which single (type of) contact is apparent?
	Mind-consciousness-element contact.
Nevasaññānāsaññāyatanūpagānaṃ devānaṃ kittakaṃ āyuppamāṇaṃ?	At the moment of conception in the formless element this single (type of) contact is apparent.
Caturāsīti kappasahassānīti.	(8)
(27)
	At the moment of conception in the formless element, which single (type of) feeling, single (type of) perception, single (type of) volition, single (type of) consciousness is apparent?
Ukkhittā puññatejena,	Mind-consciousness-element.
kāmarūpagatiṃ gatā;	At the moment of conception in the formless element this single (type of) consciousness is apparent.
Bhavaggatampi sampattā,	(12)
punāgacchanti duggatiṃ.	18
	5. Section Showing The Scope Of The Planes

Tāva dīghāyukā sattā,	dhammas characteristic of the plane of desire; dhammas not characteristic of the plane of desire.
cavanti āyusaṅkhayā;	dhammas characteristic of the plane of form; dhammas not characteristic of the plane of form.
Natthi koci bhavo nicco,	dhammas characteristic of the formless plane; dhammas not characteristic of the formless plane.
iti vuttaṃ mahesinā.	dhammas included (in the mundane); dhammas not included (in the mundane).


Tasmā hi dhīrā nipakā,	Which dhammas are characteristic of the plane of desire?
nipuṇā atthacintakā;	Making crowded hell the downward limit, making the gods of the Paranimmitavasavatti (plane) the upper limit inclusive, whatever there is in this inclusion, occurring therein, included therein,
Jarāmaraṇamokkhāya,	aggregates, elements, sense-bases, material qualities, feelings, perceptions, volitional activities, consciousness.
bhāventi maggamuttamaṃ.	These dhammas are characteristic of the plane of desire.


Bhāvayitvā suciṃ maggaṃ,	Which dhammas are not characteristic of the plane of desire?
Nibbānogadhagāminaṃ;	(dhammas) Characteristic of the plane of form, characteristic of the formless plane, not included (in the mundane).
Sabbāsave pariññāya,	These dhammas are not characteristic of the plane of desire.
Parinibbanti anāsavāti.

	Which dhammas are characteristic of the plane of form?
7	Making the Brahmā plane the downward limit, making the gods of the Akanittha (plane) the upper limit inclusive, whatever there is in this inclusion, occurring therein, included therein, the consciousness and mental concomitant dhammas of one who has attained to or who is born in or who dwells in pleasure in this existence.
Abhiññeyyādivāra	These dhammas are characteristic of the plane of form.

Pañcannaṃ khandhānaṃ kati abhiññeyyā, kati pariññeyyā, kati pahātabbā, kati bhāvetabbā, kati sacchikātabbā, kati na pahātabbā, na bhāvetabbā, na sacchikātabbā … pe … sattannaṃ cittānaṃ kati abhiññeyyā, kati pariññeyyā, kati pahātabbā, kati bhāvetabbā, kati sacchikātabbā, kati na pahātabbā na bhāvetabbā na sacchikātabbā?
	Which dhammas are not characteristic of the plane of form?
	(dhammas) Characteristic of the plane of desire, characteristic of the formless plane, not included (in the mundane).
Rūpakkhandho abhiññeyyo pariññeyyo na pahātabbo na bhāvetabbo na sacchikātabbo.	These dhammas are not characteristic of the plane of form.
Cattāro khandhā abhiññeyyā pariññeyyā, siyā pahātabbā, siyā bhāvetabbā, siyā sacchikātabbā, siyā na pahātabbā na bhāvetabbā na sacchikātabbā.
(1)
	Which dhammas are characteristic of the formless plane?
Dasāyatanā abhiññeyyā pariññeyyā na pahātabbā na bhāvetabbā na sacchikātabbā.	Making gods who reach the state of infinity of space the downward limit, making gods who reach the state that is neither perception nor non-perception the upper limit inclusive, whatever there is in this inclusion, occurring therein, included therein, the consciousness and mental concomitant dhammas of one who has attained to or who is born in or who dwells in pleasure in this existence.
Dve āyatanā abhiññeyyā pariññeyyā, siyā pahātabbā, siyā bhāvetabbā, siyā sacchikātabbā, siyā na pahātabbā na bhāvetabbā na sacchikātabbā.	These dhammas are characteristic of the formless plane.
(2)

Soḷasa dhātuyo abhiññeyyā pariññeyyā na pahātabbā na bhāvetabbā na sacchikātabbā.	Which dhammas are not characteristic of the formless plane?
Dve dhātuyo abhiññeyyā pariññeyyā, siyā pahātabbā, siyā bhāvetabbā, siyā sacchikātabbā, siyā na pahātabbā na bhāvetabbā na sacchikātabbā.	(dhammas) Characteristic of the plane of desire, characteristic of the plane of form, not included (in the mundane).
(3)	These dhammas are not characteristic of the formless plane.

Samudayasaccaṃ abhiññeyyaṃ pariññeyyaṃ pahātabbaṃ na bhāvetabbaṃ na sacchikātabbaṃ.
Maggasaccaṃ abhiññeyyaṃ pariññeyyaṃ na pahātabbaṃ bhāvetabbaṃ na sacchikātabbaṃ.	Which dhammas are included (in the mundane)?
Nirodhasaccaṃ abhiññeyyaṃ pariññeyyaṃ na pahātabbaṃ na bhāvetabbaṃ sacchikātabbaṃ.	Skilful, unskilful and neither-skilful-nor-unskilful dhammas which are objects of the defilements, which are characteristic of the plane of desire, characteristic of the plane of form, characteristic of the formless plane; the aggregate of form, aggregate of feeling, aggregate of perception, aggregate of volitional activities, aggregate of consciousness.
Dukkhasaccaṃ abhiññeyyaṃ pariññeyyaṃ, siyā pahātabbaṃ, na bhāvetabbaṃ, na sacchikātabbaṃ, siyā na pahātabbaṃ.	These dhammas are included (in the mundane).
(4)

Navindriyā abhiññeyyā pariññeyyā na pahātabbā na bhāvetabbā na sacchikātabbā.	Which dhammas are not included (in the mundane)?
Domanassindriyaṃ abhiññeyyaṃ pariññeyyaṃ pahātabbaṃ na bhāvetabbaṃ na sacchikātabbaṃ.	The paths, the fruits of the paths and the unconditioned element.
Anaññātaññassāmītindriyaṃ abhiññeyyaṃ pariññeyyaṃ na pahātabbaṃ bhāvetabbaṃ na sacchikātabbaṃ.	These dhammas are not included (in the mundane).
Aññindriyaṃ abhiññeyyaṃ pariññeyyaṃ na pahātabbaṃ, siyā bhāvetabbaṃ, siyā sacchikātabbaṃ.
Aññātāvindriyaṃ abhiññeyyaṃ pariññeyyaṃ na pahātabbaṃ na bhāvetabbaṃ sacchikātabbaṃ.	18
Tīṇindriyā abhiññeyyā pariññeyyā na pahātabbā, siyā bhāvetabbā, siyā sacchikātabbā, siyā na bhāvetabbā, sacchikātabbā.	6. Section Dealing With Productive Action And Age Limit
Cha indriyā abhiññeyyā pariññeyyā, siyā pahātabbā, siyā bhāvetabbā, siyā sacchikātabbā, siyā na pahātabbā na bhāvetabbā na sacchikātabbā.	18
(5)	6.1.
	Productive Action
Tayo akusalahetū abhiññeyyā pariññeyyā pahātabbā na bhāvetabbā na sacchikātabbā.
Tayo kusalahetū abhiññeyyā pariññeyyā na pahātabbā, siyā bhāvetabbā, na sacchikātabbā, siyā na bhāvetabbā.	Gods means three (types of) gods, (viz.
Tayo abyākatahetū abhiññeyyā pariññeyyā na pahātabbā na bhāvetabbā, siyā sacchikātabbā, siyā na sacchikātabbā.	) conventional gods, gods by birth, gods by purification.
(6)

Kabaḷīkāro āhāro abhiññeyyo pariññeyyo na pahātabbo na bhāvetabbo na sacchikātabbo.	Conventional gods means kings, queens (and their) children.
Tayo āhārā abhiññeyyā pariññeyyā, siyā pahātabbā, siyā bhāvetabbā, siyā sacchikātabbā, siyā na pahātabbā na bhāvetabbā na sacchikātabbā.
(7)
	Gods by birth means, commencing with Cātumahārājika Gods, (all) gods from there upwards.
Cha phassā abhiññeyyā pariññeyyā na pahātabbā na bhāvetabbā na sacchikātabbā.
Manoviññāṇadhātusamphasso abhiññeyyo pariññeyyo, siyā pahātabbo, siyā bhāvetabbo, siyā sacchikātabbo, siyā na pahātabbo na bhāvetabbo na sacchikātabbo.
(8)	Gods by purification means Noble Ones.

Cha vedanā … pe … cha saññā … pe … cha cetanā … pe … cha cittā abhiññeyyā pariññeyyā na pahātabbā na bhāvetabbā na sacchikātabbā.
Manoviññāṇadhātu abhiññeyyā pariññeyyā, siyā pahātabbā, siyā bhāvetabbā, siyā sacchikātabbā, siyā na pahātabbā na bhāvetabbā na sacchikātabbā.	Having given offerings, having practised morality, having made (Eightfold) preceptual observance, where are (beings) born?
(9–‍12)	Having given offerings, having practised morality, having made (Eightfold) preceptual observance, some beings are born into the company of rulers of great wealth; some are born into the company of Brahmins of great wealth; some are born into the company of householders of great wealth; some are born into the company of Cātumahārājika gods; some are born into the company of Tāvatiṃsa gods; some are born into the company of Yāma gods; some are born into the company of Tusita gods; some are born into the company of Nimmānarati gods; some are born into the company of Paranimmitavasavatti gods.
8
Sārammaṇānārammaṇavāra	18
	6.2.
Pañcannaṃ khandhānaṃ kati sārammaṇā, kati anārammaṇā … pe … sattannaṃ cittānaṃ kati sārammaṇā, kati anārammaṇā?	Age Limit

	What is the age limit of human beings?
Rūpakkhandho anārammaṇo.	One hundred years or less or more.
Cattāro khandhā sārammaṇā.	(1)
(1)
	What is the age limit of Cātumahārājika gods?
Dasāyatanā anārammaṇā.	That which is fifty human years is one night and day of Cātumahārājika gods; of such a night thirty nights is a month; of such a month twelve months is a year; of such a year five hundred god years is the age limit of Cātumahārājika gods; by human calculation how much is this?
Manāyatanaṃ sārammaṇaṃ.	9,000,000 years.
Dhammāyatanaṃ siyā sārammaṇaṃ, siyā anārammaṇaṃ.	(2)
(2)
	What is the age limit of Tavatiṃsa gods?
Dasa dhātuyo anārammaṇā.	That which is one hundred human years is one night and day of Tāvatiṃsa gods; of such a night thirty nights is a month; of such a month twelve months is a year; of such a year one thousand god years is the age limit of Tāvatiṃsa gods; by human calculation how much is this?
Satta dhātuyo sārammaṇā.	36,000,000 years.
Dhammadhātu siyā sārammaṇā, siyā anārammaṇā.	(3)
(3)
	What is the age limit of Yāma gods?
Dve saccā sārammaṇā.	That which is two hundred human years is one night and day of Yāma gods;
Nirodhasaccaṃ anārammaṇaṃ.	of such a night thirty nights is a month; of such a month twelve months is a year; of such a year two thousand god years is the age limit of Yāma gods; by human calculation how much is this?
Dukkhasaccaṃ siyā sārammaṇaṃ, siyā anārammaṇaṃ.	144,000,000 years.
(4)	(4)

Sattindriyā anārammaṇā.	What is the age limit of Tusita gods?
Cuddasindriyā sārammaṇā.	That which is four hundred human years is one night and day of Tusita gods; of such a night thirty nights is a month; of such a month twelve months is a year; of such a year four thousand god years is the age limit of Tusita gods; by human calculation how much is this?
Jīvitindriyaṃ siyā sārammaṇaṃ, siyā anārammaṇaṃ.	576,000,000 years.
Nava hetū sārammaṇā.	(5)
Kabaḷīkāro āhāro anārammaṇo.
Tayo āhārā sārammaṇā.	What is the age limit of Nimmānarati gods?
Satta phassā … pe … satta vedanā … pe … satta saññā … pe … satta cetanā … pe … satta cittā sārammaṇā.	That which is eight hundred human years is one night and day of Nimmānarati gods; of such a night thirty nights is a month; of such a month twelve months is a year; of such a year eight thousand god years is the age limit of Nimmānarati gods; by human calculation how much is this?
(5–‍12)	2,304,000,000 years.
	(6)
Pañcannaṃ khandhānaṃ kati sārammaṇārammaṇā, kati anārammaṇārammaṇā … pe … sattannaṃ cittānaṃ kati sārammaṇārammaṇā, kati anārammaṇārammaṇā?
	What is the age limit of Paranimmitavasavatti gods?
	That which is sixteen hundred human years is one night and day of Paranimmitavasavatti gods; of such a night thirty nights is a month; of such a month twelve months is a year; of such a year sixteen thousand god years is the age limit of Paranimmitavasavatti gods; by human calculation how much is this?
Rūpakkhandho anārammaṇo.	9,216,000,000 years.
Cattāro khandhā siyā sārammaṇārammaṇā, siyā anārammaṇārammaṇā.	(7)
(1)
	These six planes of desire
Dasāyatanā anārammaṇā.	are prosperous in all sense pleasures,
Manāyatanaṃ siyā sārammaṇārammaṇaṃ, siyā anārammaṇārammaṇaṃ.	How much altogether is the age of all (these gods)?
Dhammāyatanaṃ siyā sārammaṇārammaṇaṃ, siyā anārammaṇārammaṇaṃ, siyā anārammaṇaṃ.
(2)	Of these (gods) 1,200 koṭis (plus) 28 koṭis
	(Plus) 50 hundred thousand are shown
Dasa dhātuyo anārammaṇā.	as the total number of years.
Cha dhātuyo anārammaṇārammaṇā.
Manoviññāṇadhātu siyā sārammaṇārammaṇā, siyā anārammaṇārammaṇā.
Dhammadhātu siyā sārammaṇārammaṇā, siyā anārammaṇārammaṇā, siyā anārammaṇā.	NOTE: 1 koṭi = 10,000,000.
(3)	Total = 12,285,000,000 years.

Nirodhasaccaṃ anārammaṇaṃ.
Maggasaccaṃ anārammaṇārammaṇaṃ.	Having developed the first jhāna to a low degree, where are (beings) born?
Samudayasaccaṃ siyā sārammaṇārammaṇaṃ, siyā anārammaṇārammaṇaṃ.	Having developed the first jhāna to a low degree they are born into the company of Brahmāparisajja gods.
Dukkhasaccaṃ siyā sārammaṇārammaṇaṃ, siyā anārammaṇārammaṇaṃ, siyā anārammaṇaṃ.	What is their age limit?
(4)	A third part of an aeon.
	(8)
Sattindriyā anārammaṇā.
Pañcindriyā anārammaṇārammaṇā.	Having developed the first jhāna to an intermediate degree, where
Navindriyā siyā sārammaṇārammaṇā, siyā anārammaṇārammaṇā.	are (beings) born?
Jīvitindriyaṃ siyā sārammaṇārammaṇaṃ, siyā anārammaṇārammaṇaṃ, siyā anārammaṇaṃ.	Having developed the first jhāna to an intermediate degree they are born into the company of Brahmāpurohita gods.
(5)	What is their age limit?
	Half an aeon.
Nava hetū siyā sārammaṇārammaṇā, siyā anārammaṇārammaṇā.	(9)
Kabaḷīkāro āhāro anārammaṇo.
Tayo āhārā siyā sārammaṇārammaṇā, siyā anārammaṇārammaṇā.	Having developed the first jhāna to a superior degree, where are (beings) born?
Cha phassā anārammaṇārammaṇā.	Having developed the first jhāna to a superior degree they are born into the company of Mahābrahmā gods.
Manoviññāṇadhātusamphasso siyā sārammaṇārammaṇo siyā anārammaṇārammaṇo.	What is their age limit?
Cha vedanā … pe … cha saññā … pe … cha cetanā … pe … cha cittā anārammaṇārammaṇā.	(One) Aeon.
Manoviññāṇadhātu siyā sārammaṇārammaṇā, siyā anārammaṇārammaṇā.	(10)
(6–‍12)
9	Having developed the second jhāna to a low degree, where are (beings) born?
Diṭṭhasutādidassanavāra	Having developed the second jhāna to a low degree they are born into the company of Parittābhā gods.
	What is their age limit?
Pañcannaṃ khandhānaṃ kati diṭṭhā, kati sutā, kati mutā, kati viññātā, kati na diṭṭhā na sutā na mutā na viññātā … pe … sattannaṃ cittānaṃ kati diṭṭhā, kati sutā, kati mutā, kati viññātā, kati na diṭṭhā na sutā na mutā na viññātā?	Two aeons.
	(11)

Rūpakkhandho siyā diṭṭho, siyā suto, siyā muto, siyā viññāto, siyā na diṭṭho na suto na muto, viññāto.	Having developed the second jhāna to an intermediate degree, where are (beings) born?
Cattāro khandhā na diṭṭhā na sutā na mutā, viññātā.	Having developed the second jhāna to an intermediate degree they are born into the company of Appamaṇābhā gods.
	What is their age limit?
	Four aeons.
Rūpāyatanaṃ diṭṭhaṃ, na sutaṃ na mutaṃ, viññātaṃ.	(12)
Saddāyatanaṃ na diṭṭhaṃ, sutaṃ, na mutaṃ, viññātaṃ.
Gandhāyatanaṃ … pe … rasāyatanaṃ … pe … phoṭṭhabbāyatanaṃ na diṭṭhaṃ na sutaṃ, mutaṃ, viññātaṃ.	Having developed the second jhāna to a superior degree, where are (beings) born?
Sattāyatanā na diṭṭhā na sutā na mutā, viññātā.	Having developed the second jhāna to a superior degree they are born into the company of Ābhassara gods.
	What is their age limit?
	Eight aeons.
Rūpadhātu diṭṭhā, na sutā na mutā, viññātā.	(13)
Saddadhātu na diṭṭhā, sutā, na mutā, viññātā.
Gandhadhātu … pe … rasadhātu … pe … phoṭṭhabbadhātu na diṭṭhā na sutā, mutā, viññātā.	Having developed the third jhāna to a low degree, where are (beings) born?
Terasa dhātuyo na diṭṭhā na sutā na mutā, viññātā.	Having developed the third jhāna to a low degree they are born into the company of Parittasubhā gods.
	What is their age limit?
	Sixteen aeons.
Tīṇi saccāni na diṭṭhā na sutā na mutā, viññātā.	(14)
Dukkhasaccaṃ siyā diṭṭhaṃ, siyā sutaṃ, siyā mutaṃ, siyā viññātaṃ, siyā na diṭṭhaṃ na sutaṃ na mutaṃ, viññātaṃ.
	Having developed the third jhāna to an intermediate degree, where are (beings) born?
	Having developed the third jhāna to an intermediate degree they are born into the company of Appamaṇasubhā gods.
Bāvīsatindriyā na diṭṭhā na sutā na mutā, viññātā.
Nava hetū na diṭṭhā na sutā na mutā, viññātā.	What is their age limit?
Cattāro āhārā na diṭṭhā na sutā na mutā, viññātā.	Thirty-two aeons.
Satta phassā na diṭṭhā na sutā na mutā, viññātā.	(15)
Satta vedanā … pe … satta saññā … pe … satta cetanā … pe … satta cittā na diṭṭhā na sutā na mutā, viññātā.
	Having developed the third jhāna to a superior degree, where are (beings) born?
10	Having developed the third jhāna to a superior degree they are born into the company of Subhakiṇhā gods.
10 Tikādidassanavāra	What is their age limit?
10	Sixty-four aeons.
1. Kusalattika	(16)

Pañcannaṃ khandhānaṃ kati kusalā, kati akusalā, kati abyākatā … pe … sattannaṃ cittānaṃ kati kusalā, kati akusalā, kati abyākatā?	Having developed the fourth jhāna, because of diversity of objects, because of diversity of attention, because of diversity of wish, because of diversity of aim, because of diversity of decision, because of diversity of aspiration, because of diversity of wisdom, some are born into the company of Asaññasatta gods, some are born into the company of Vehapphala gods, some are born into the
	company of Aviha gods, some are born into the company of Ātappa gods, some are born into the company of Sudassa gods, some are born into the company of Sudassī gods, some are born into the company of Akaniṭṭha gods.
	Some are born into the company of gods who reach the state of infinity of space, some are born into the company of gods who reach the state of infinity of consciousness, some are born into the company of gods who reach the state of nothingness, some are born into the company of gods who reach the state that is neither perception nor non-perception.
Rūpakkhandho abyākato.
Cattāro khandhā siyā kusalā, siyā akusalā, siyā abyākatā.
Dasāyatanā abyākatā.	What is the age limit of Asaññasatta and Vehapphala gods?
Dvāyatanā siyā kusalā, siyā akusalā, siyā abyākatā.	Five hundred aeons.
Soḷasa dhātuyo abyākatā.	(18)
Dve dhātuyo siyā kusalā, siyā akusalā, siyā abyākatā.
Samudayasaccaṃ akusalaṃ.	What is the age limit of Aviha gods?
Maggasaccaṃ kusalaṃ.	A thousand aeons.
Nirodhasaccaṃ abyākataṃ.	(19)
Dukkhasaccaṃ siyā kusalaṃ, siyā akusalaṃ, siyā abyākataṃ.
	What is the age limit of Ātappa gods?
	Two thousand aeons.
Dasindriyā abyākatā.	(20)
Domanassindriyaṃ akusalaṃ.
Anaññātaññassāmītindriyaṃ kusalaṃ.	What is the age limit of Sudassa gods?
Cattārindriyā siyā kusalā, siyā abyākatā.	Four thousand aeons.
Cha indriyā siyā kusalā, siyā akusalā, siyā abyākatā.	(21)

	What is the age limit of Sudassī gods?
Tayo kusalahetū kusalā.	Eight thousand aeons.
Tayo akusalahetū akusalā.	(22)
Tayo abyākatahetū abyākatā.
Kabaḷīkāro āhāro abyākato.	What is the age limit of Akaniṭṭha gods?
Tayo āhārā siyā kusalā, siyā akusalā, siyā abyākatā.	Sixteen thousand aeons.
Cha phassā abyākatā.	(23)
Manoviññāṇadhātusamphasso siyā kusalo, siyā akusalo, siyā abyākato.
Cha vedanā … pe … cha saññā … pe … cha cetanā … pe … cha cittā abyākatā.	What is the age limit of gods who reach the state of infinity of space?
Manoviññāṇadhātu siyā kusalā, siyā akusalā, siyā abyākatā.	Twenty thousand aeons.
	(24)
10
2. Vedanāttika	What is the age limit of gods who reach the state of infinity of consciousness?
	Forty thousand aeons.
Pañcannaṃ khandhānaṃ kati sukhāya vedanāya sampayuttā, kati dukkhāya vedanāya sampayuttā, kati adukkhamasukhāya vedanāya sampayuttā … pe … sattannaṃ cittānaṃ kati sukhāya vedanāya sampayuttā, kati dukkhāya vedanāya sampayuttā, kati adukkhamasukhāya vedanāya sampayuttā?	(25)

	What is the age limit of gods who reach the state of nothingness?
Dve khandhā na vattabbā “sukhāya vedanāya sampayuttā”tipi, “dukkhāya vedanāya sampayuttā”tipi, “adukkhamasukhāya vedanāya sampayuttā”tipi.	Sixty thousand aeons.
Tayo khandhā siyā sukhāya vedanāya sampayuttā, siyā dukkhāya vedanāya sampayuttā, siyā adukkhamasukhāya vedanāya sampayuttā.	(26)
(1)
	What is the age limit of gods who reach the state that is neither perception nor non-perception?
Dasāyatanā na vattabbā “sukhāya vedanāya sampayuttā”tipi, “dukkhāya vedanāya sampayuttā”tipi, “adukkhamasukhāya vedanāya sampayuttā”tipi.	Eighty-four thousand aeons.
Manāyatanaṃ siyā sukhāya vedanāya sampayuttaṃ, siyā dukkhāya vedanāya sampayuttaṃ, siyā adukkhamasukhāya vedanāya sampayuttaṃ.	(27)
Dhammāyatanaṃ siyā sukhāya vedanāya sampayuttaṃ, siyā dukkhāya vedanāya sampayuttaṃ, siyā adukkhamasukhāya vedanāya sampayuttaṃ, siyā na vattabbaṃ “sukhāya vedanāya sampayuttan”tipi, “dukkhāya vedanāya sampayuttan”tipi, “adukkhamasukhāya vedanāya sampayuttan”tipi.
(2)	(Beings) Thrown up by power of merit
	Go to existence in the planes of desire and form,
Dasa dhātuyo na vattabbā “sukhāya vedanāya sampayuttā”tipi, “dukkhāya vedanāya sampayuttā”tipi, “adukkhamasukhāya vedanāya sampayuttā”tipi.	(Though) Reaching even the highest existence
Pañca dhātuyo adukkhamasukhāya vedanāya sampayuttā, kāyaviññāṇadhātu siyā sukhāya vedanāya sampayuttā, siyā dukkhāya vedanāya sampayuttā.	They come back again to unpleasant existence.
Manoviññāṇadhātu siyā sukhāya vedanāya sampayuttā, siyā dukkhāya vedanāya sampayuttā, siyā adukkhamasukhāya vedanāya sampayuttā.
Dhammadhātu siyā sukhāya vedanāya sampayuttā, siyā dukkhāya vedanāya sampayuttā, siyā adukkhamasukhāya vedanāya sampayuttā, siyā na vattabbā “sukhāya vedanāya sampayuttā”tipi, “dukkhāya vedanāya sampayuttā”tipi, “adukkhamasukhāya vedanāya sampayuttā”tipi.
(3)	(Even) Beings having such long life
	Fall from exhaustion of life,
Dve saccā siyā sukhāya vedanāya sampayuttā, siyā adukkhamasukhāya vedanāya sampayuttā.	No existence is permanent,
Nirodhasaccaṃ na vattabbaṃ “sukhāya vedanāya sampayuttan”tipi, “dukkhāya vedanāya sampayuttan”tipi, “adukkhamasukhāya vedanāya sampayuttan”tipi.	Thus was said by the Great Sage.
Dukkhasaccaṃ siyā sukhāya vedanāya sampayuttaṃ, siyā dukkhāya vedanāya sampayuttaṃ, siyā adukkhamasukhāya vedanāya sampayuttaṃ, siyā na vattabbaṃ “sukhāya vedanāya sampayuttan”tipi, “dukkhāya vedanāya sampayuttan”tipi, “adukkhamasukhāya vedanāya sampayuttan”tipi.
(4)
	Therefore indeed the wise who are prudent,
Dvādasindriyā na vattabbā “sukhāya vedanāya sampayuttā”tipi, “dukkhāya vedanāya sampayuttā”tipi, “adukkhamasukhāya vedanāya sampayuttā”tipi.	Skilful, thinkers of betterment,
Cha indriyā siyā sukhāya vedanāya sampayuttā, siyā adukkhamasukhāya vedanāya sampayuttā.	To be free from old age and death
Tīṇindriyā siyā sukhāya vedanāya sampayuttā, siyā dukkhāya vedanāya sampayuttā, siyā adukkhamasukhāya vedanāya sampayuttā.	Develop the highest path.
Jīvitindriyaṃ siyā sukhāya vedanāya sampayuttaṃ, siyā dukkhāya vedanāya sampayuttaṃ, siyā adukkhamasukhāya vedanāya sampayuttaṃ, siyā na vattabbaṃ “sukhāya vedanāya sampayuttan”tipi, “dukkhāya vedanāya sampayuttan”tipi, “adukkhamasukhāya vedanāya sampayuttan”tipi.
(5)
	Having developed the pure path
Doso akusalahetu dukkhāya vedanāya sampayutto.	Merging into, leading to Nibbāna,
Satta hetū siyā sukhāya vedanāya sampayuttā, siyā adukkhamasukhāya vedanāya sampayuttā.	Comprehending all the defilements
Moho akusalahetu siyā sukhāya vedanāya sampayutto, siyā dukkhāya vedanāya sampayutto, siyā adukkhamasukhāya vedanāya sampayutto.	Free from defilements they attain to final release.
(6)

Kabaḷīkāro āhāro na vattabbo “sukhāya vedanāya sampayutto”tipi, “dukkhāya vedanāya sampayutto”tipi, “adukkhamasukhāya vedanāya sampayutto”tipi.	18
Tayo āhārā siyā sukhāya vedanāya sampayuttā, siyā dukkhāya vedanāya sampayuttā, siyā adukkhamasukhāya vedanāya sampayuttā.	7. The Section “To Be Known Fully”, Etc.
(7)

Pañca phassā adukkhamasukhāya vedanāya sampayuttā.	Of the five aggregates how many are to be known fully; how many are to be comprehended; how many are to be abandoned; how many are to be developed; how many are to be realized; how many are not to be abandoned, not to be developed, not to be realized.
Kāyaviññāṇadhātusamphasso siyā sukhāya vedanāya sampayutto, siyā dukkhāya vedanāya sampayutto.	Intermediate items see section 991.
Manoviññāṇadhātusamphasso siyā sukhāya vedanāya sampayutto, siyā dukkhāya vedanāya sampayutto, siyā adukkhamasukhāya vedanāya sampayutto.	Of the seven (types of) consciousness how many are to be known fully; how many are to be comprehended; how many are to be abandoned; how many are to be developed; how many are to be realized; how many are not to be abandoned, not to be developed, not to be realized?
(8)

Satta vedanā na vattabbā “sukhāya vedanāya sampayuttā”tipi, “dukkhāya vedanāya sampayuttā”tipi, “adukkhamasukhāya vedanāya sampayuttā”tipi.	The aggregate of form is to be known fully, is to be comprehended; is not to be abandoned, not to be developed, not to be realized.
Pañca saññā … pe … pañca cetanā … pe … pañca cittā adukkhamasukhāya vedanāya sampayuttā, kāyaviññāṇadhātu siyā sukhāya vedanāya sampayuttā, siyā dukkhāya vedanāya sampayuttā.	Four aggregates are to be known fully, are to be com-prehended; sometimes are to be abandoned; sometimes are to be developed; sometimes are to be realized; sometimes are not to be abandoned, not to be developed, not to be realized.
Manoviññāṇadhātu siyā sukhāya vedanāya sampayuttā, siyā dukkhāya vedanāya sampayuttā, siyā adukkhamasukhāya vedanāya sampayuttā.	(1)
(9–‍12)
10	Ten sense-bases are to be known fully, are to be comprehended; are not to be abandoned, not to be developed, not to be realized.
3. Vipākattika	Two sense-bases are to be known fully, are to be comprehended; sometimes are to be abandoned; sometimes are to be developed; sometimes are to be realized; sometimes are not to be abandoned, not to be developed, not to be realized.
	(2)
Pañcannaṃ khandhānaṃ kati vipākā, kati vipākadhammadhammā, kati nevavipākanavipākadhammadhammā … pe … sattannaṃ cittānaṃ kati vipākā, kati vipākadhammadhammā, kati nevavipākanavipākadhammadhammā?
	Sixteen elements are to be known fully, are to be comprehended; are not to be abandoned, not to be developed, not to be realized.
	Two elements are to be known fully, are to be comprehended;
Rūpakkhandho nevavipākanavipākadhammadhammo.	sometimes are to be abandoned; sometimes are to be developed; sometimes are to be realized; sometimes are not to be abandoned, not to be developed, not to be realized.
Cattāro khandhā siyā vipākā, siyā vipākadhammadhammā, siyā nevavipākanavipākadhammadhammā.	(3)
(1)
	The truth of the cause is to be known fully, is to be comprehended, is to be abandoned; is not to be developed, not to be realized.
Dasāyatanā nevavipākanavipākadhammadhammā.	The truth of the path is to be known fully, is to be comprehended; is not to be abandoned; is to be developed;
Dvāyatanā siyā vipākā, siyā vipākadhammadhammā, siyā nevavipākanavipākadhammadhammā.	is not to be realized.
(2)	The truth of cessation is to be known fully, is to be comprehended; is not to be abandoned, not to be developed; is to be realized.
	The truth of suffering is to be known fully, is to be comprehended; sometimes is to be abandoned; is not to be developed, not to be realized; sometimes is not to be abandoned.
Dasa dhātuyo nevavipākanavipākadhammadhammā.	(4)
Pañca dhātuyo vipākā.
Manodhātu siyā vipākā, siyā nevavipākanavipākadhammadhammā.	Nine faculties are to be known fully, are to be comprehended; are not to be abandoned, not to be developed, not to be realized.
Dve dhātuyo siyā vipākā siyā vipākadhammadhammā, siyā nevavipākanavipākadhammadhammā.	The faculty of mental pain is to be known fully, is to be comprehended, is to be abandoned; is not to be developed, not to be realized.
(3)	The faculty of initial awakening is to be known fully, is to be comprehended; is not to be abandoned; is to be developed; is not to be realized.
	The faculty of intermediate awakening is to be known fully, is to be comprehended; is not to be abandoned; sometimes is to be developed; sometimes is to be realized.
Dve saccā vipākadhammadhammā.	The faculty of final awakening is to be known fully, is to be comprehended; is not to be abandoned, not to be developed; is to be realized.
Nirodhasaccaṃ nevavipākanavipākadhammadhammaṃ.	Three faculties are to be known fully, are to be comprehended; are not to be abandoned; sometimes are to be developed; sometimes are to be realized; sometimes are not to be developed, not to be realized.
Dukkhasaccaṃ siyā vipākaṃ, siyā vipākadhammadhammaṃ, siyā nevavipākanavipākadhammadhammaṃ.	Six faculties are to be known fully, are to be comprehended; sometimes are to be abandoned; sometimes are to be developed; sometimes are to be realized; sometimes are not to be abandoned, not to be developed, not to be realized.
(4)	(5)

Sattindriyā nevavipākanavipākadhammadhammā.	The three unskilful roots are to be known fully, are to be comprehended, are to be abandoned; are not to be developed, not to be realized.
Tīṇindriyā vipākā.	The three skilful roots are to be known fully, are to be comprehended; are not to be abandoned; sometimes are to be developed; are not to be realized; sometimes are not to be developed.
Dvindriyā vipākadhammadhammā.	The three neither-skilful-nor-unskilful roots are to be known fully, are to be comprehended; are not to be abandoned, not to be developed; sometimes are to be realized; sometimes are not to be realized.
Aññindriyaṃ siyā vipākaṃ, siyā vipākadhammadhammaṃ.	(6)
Navindriyā siyā vipākā, siyā vipākadhammadhammā, siyā nevavipākanavipākadhammadhammā.
(5)	The nutrient factor of food is to be known fully, is to be comprehended; is not to be abandoned, not to be developed, not to be realized.
	Three nutrients are to be known fully, are to be comprehended; sometimes are to be abandoned; sometimes are to be developed; sometimes are to be realized; sometimes are not to be abandoned, not to be developed, not to be realized.
Cha hetū vipākadhammadhammā.	(7)
Tayo abyākatahetū siyā vipākā, siyā nevavipākanavipākadhammadhammā.
(6)	Six (types of) contact are to be known fully, are to be comprehended; are not to be abandoned, not to be developed, not to be realized.
	Mind-consciousness-element contact is to be known fully, is to be comprehended; sometimes is to be abandoned; sometimes is to be developed; sometimes is to be realized; sometimes is not to be abandoned, not to be developed, not to be realized.
Kabaḷīkāro āhāro nevavipākanavipākadhammadhammo.	(8)
Tayo āhārā siyā vipākā, siyā vipākadhammadhammā, siyā nevavipākanavipākadhammadhammā.
Pañca phassā vipākā.	Six (types of) feeling, six (types of) perception, six (types of) volition, six (types of) consciousness are to be known fully, are to be comprehended; are not to be abandoned, not to be developed, not to be realized.
Manodhātusamphasso siyā vipāko, siyā nevavipākanavipākadhammadhammo.	Mind-consciousness-element is to be known fully, is to be comprehended; sometimes is to be abandoned; sometimes is to be developed; sometimes
Manoviññāṇadhātusamphasso siyā vipāko, siyā vipākadhammadhammo, siyā nevavipākanavipākadhammadhammo.	is to be realized; sometimes is not to be abandoned, not to be developed, not to be realized.
Pañca vedanā … pe … pañca saññā … pe … pañca cetanā … pe … pañca cittā vipākā.	(12)
Manodhātu siyā vipākā, siyā nevavipākanavipākadhammadhammā.	18
Manoviññāṇadhātu siyā vipākā, siyā vipākadhammadhammā, siyā nevavipākanavipākadhammadhammā.	8. Section (Dealing With Dhammas) That Have Objects, Have No Objects
(7–‍12)
10	Of the five aggregates how many have objects; how many have no objects.
4. Upādinnattika	See section 991.
	Of the seven (types of) consciousness how many have objects; how many have no objects?
Pañcannaṃ khandhānaṃ kati upādinnupādāniyā, kati anupādinnupādāniyā, kati anupādinnaanupādāniyā … pe … sattannaṃ cittānaṃ kati upādinnupādāniyā, kati anupādinnupādāniyā, kati anupādinnaanupādāniyā?

	The aggregate of form has no object.
Rūpakkhandho siyā upādinnupādāniyo, siyā anupādinnupādāniyo.	Four aggregates have objects.
Cattāro khandhā siyā upādinnupādāniyā, siyā anupādinnupādāniyā, siyā anupādinnaanupādāniyā.	(1)
(1)
	Ten sense-bases have no objects.
Pañcāyatanā upādinnupādāniyā.	Mind sense-base has an object.
Saddāyatanaṃ anupādinnupādāniyaṃ.	Ideational sense-base sometimes has an object; sometimes has no object.
Cattāro āyatanā siyā upādinnupādāniyā, siyā anupādinnupādāniyā.	(2)
Dvāyatanā siyā upādinnupādāniyā, siyā anupādinnupādāniyā, siyā anupādinnaanupādāniyā.
(2)	Ten elements have no objects.
	Seven elements have objects.
Dasa dhātuyo upādinnupādāniyā.	Ideational element sometimes has an object; sometimes has no object.
Saddadhātu anupādinnupādāniyā.	(3)
Pañca dhātuyo siyā upādinnupādāniyā, siyā anupādinnupādāniyā.
Dve dhātuyo siyā upādinnupādāniyā, siyā anupādinnupādāniyā, siyā anupādinnaanupādāniyā.	Two truths have objects.
(3)	The truth of cessation has no object.
	The truth of suffering sometimes has an object; sometimes has no object.
Samudayasaccaṃ anupādinnupādāniyaṃ.	(4)
Dve saccā anupādinnaanupādāniyā.
Dukkhasaccaṃ siyā upādinnupādāniyaṃ, siyā anupādinnupādāniyaṃ.	Seven faculties have no objects.
(4)	Fourteen faculties have objects.
	The faculty of vital principle
Navindriyā upādinnupādāniyā.	sometimes has an object; sometimes has no object.
Domanassindriyaṃ anupādinnupādāniyaṃ.	Nine roots have objects.
Tīṇindriyā anupādinnaanupādāniyā.	The nutrient factor of food has no object.
Navindriyā siyā upādinnupādāniyā, siyā anupādinnupādāniyā, siyā anupādinnaanupādāniyā.	Three nutrients have objects.
Tayo akusalahetū anupādinnupādāniyā.	Seven (types of) contact, seven (types of) feeling, seven (types of) perception, seven (types of) volition, seven (types of) consciousness have objects.
Tayo kusalahetū siyā anupādinnupādāniyā, siyā anupādinnaanupādāniyā.	(12)
Tayo abyākatahetū siyā upādinnupādāniyā, siyā anupādinnupādāniyā, siyā anupādinnaanupādāniyā.
(5)	Of the five aggregates how many have object-taking objects; how many have non-object-taking objects.
	Intermediate items see section 991.
Kabaḷīkāro āhāro siyā upādinnupādāniyo, siyā anupādinnupādāniyo.	Of the seven (types of) consciousness how many have object-taking objects; how many have non-object-taking objects?
Tayo āhārā siyā upādinnupādāniyā, siyā anupādinnupādāniyā, siyā anupādinnaanupādāniyā.
(6)
	The aggregate of form has no object.
Pañca phassā upādinnupādāniyā.	Four aggregates sometimes have object-taking objects; sometimes have non-object-taking objects.
Manodhātusamphasso siyā upādinnupādāniyo, siyā anupādinnupādāniyo.	(1)
Manoviññāṇadhātusamphasso siyā upādinnupādāniyo, siyā anupādinnupādāniyo, siyā anupādinnaanupādāniyo.
Pañca vedanā … pe … pañca saññā … pe … pañca cetanā … pe … pañca cittā upādinnupādāniyā.	Ten sense-bases have no objects.
Manodhātu siyā upādinnupādāniyā, siyā anupādinnupādāniyā.	Mind sense-base sometimes has object-taking objects; sometimes has non-object-taking objects.
Manoviññāṇadhātu siyā upādinnupādāniyā, siyā anupādinnupādāniyā, siyā anupādinnaanupādāniyā.	Ideational sense-base sometimes has object-taking objects; sometimes has non-object-taking objects; sometimes has no object.
(7–‍12)	(2)
10
5. Vitakkattika	Ten elements have no objects.
	Six elements have non-object-taking objects.
Pañcannaṃ khandhānaṃ kati savitakkasavicārā, kati avitakkavicāramattā, kati avitakkaavicārā … pe … sattannaṃ cittānaṃ kati savitakkasavicārā, kati avitakkavicāramattā, kati avitakkaavicārā?	Mind-consciousness-element sometimes has object-taking objects; sometimes has non-object-taking objects.
	Ideational element sometimes has object-taking objects; sometimes has non-object-taking objects; sometimes has no object.
	(3)
Rūpakkhandho avitakkaavicāro.
Tayo khandhā siyā savitakkasavicārā, siyā avitakkavicāramattā, siyā avitakkaavicārā.	The truth of cessation has no object.
Saṅkhārakkhandho siyā savitakkasavicāro, siyā avitakkavicāramatto, siyā avitakkaavicāro siyā na vattabbo “savitakkasavicāro”tipi, “avitakkavicāramatto”tipi, “avitakkaavicāro”tipi.	The truth of the path has a non-object-taking object.
(1)	The truth of the cause sometimes has an object-taking object; sometimes has a non-object-taking object.
	The truth of suffering sometimes has an object-taking object; sometimes has a non-object-taking object; sometimes has no object.
Dasāyatanā avitakkaavicārā.	(4)
Manāyatanaṃ siyā savitakkasavicāraṃ, siyā avitakkavicāramattaṃ, siyā avitakkaavicāraṃ.
Dhammāyatanaṃ siyā savitakkasavicāraṃ, siyā avitakkavicāramattaṃ, siyā avitakkaavicāraṃ, siyā na vattabbaṃ “savitakkasavicāran”tipi, “avitakkavicāramattan”tipi, “avitakkaavicāran”tipi.	Seven faculties have no objects.
(2)	Five faculties have non-object-taking objects.
	Nine faculties sometimes have object-taking objects; sometimes have non-object-taking objects.
Pannarasa dhātuyo avitakkaavicārā.	The faculty of vital principle sometimes has an object-taking object; sometimes has a non-object-taking object; sometimes has no object.
Manodhātu savitakkasavicārā.	(5)
Manoviññāṇadhātu siyā savitakkasavicārā, siyā avitakkavicāramattā, siyā avitakkaavicārā.
Dhammadhātu siyā savitakkasavicārā, siyā avitakkavicāramattā, siyā avitakkaavicārā, siyā na vattabbā “savitakkasavicārā”tipi, “avitakkavicāramattā”tipi, “avitakkaavicārā”tipi.	Nine roots sometimes have object-taking objects; sometimes have non-object-taking objects.
(3)	The nutrient factor of food has no object.
	Three nutrients sometimes have object-taking objects; sometimes have non-object-taking objects.
Samudayasaccaṃ savitakkasavicāraṃ.	Six (types of) contact
Nirodhasaccaṃ avitakkaavicāraṃ.	have non-object-taking objects.
Maggasaccaṃ siyā savitakkasavicāraṃ, siyā avitakkavicāramattaṃ, siyā avitakkaavicāraṃ.	Mind-consciousness-element contact sometimes has an object-taking object; sometimes has a non-object-taking object.
Dukkhasaccaṃ siyā savitakkasavicāraṃ, siyā avitakkavicāramattaṃ, siyā avitakkaavicāraṃ, siyā na vattabbaṃ “savitakkasavicāran”tipi, “avitakkavicāramattan”tipi, “avitakkaavicāran”tipi.	Six (types of) feeling, six (types of) perception, six (types of) volition, six (types of) consciousness have non-object-taking objects.
(4)	Mind-consciousness-element sometimes has an object-taking object; sometimes has a non-object-taking object.
	(12)
Navindriyā avitakkaavicārā.	18
Domanassindriyaṃ savitakkasavicāraṃ.	9. Section Showing (Dhammas) Seen, Heard, Etc.
Upekkhindriyaṃ siyā savitakkasavicāraṃ, siyā avitakkaavicāraṃ.
Ekādasindriyā siyā savitakkasavicārā, siyā avitakkavicāramattā, siyā avitakkaavicārā.
(5)	Of the five aggregates how many are seen; how many are heard; how many are thought; how many are cognized.
	How many are not seen, not heard, not thought, not cognized.
Tayo akusalahetū savitakkasavicārā.	Intermediate items see section 991.
Cha hetū siyā savitakkasavicārā, siyā avitakkavicāramattā, siyā avitakkaavicārā.	Of the seven (types of) consciousness how many are seen; how many are heard; how many are thought; how many are cognized.
Kabaḷīkāro āhāro avitakkaavicāro.	How many are not seen, not heard, not thought, not cognized?
Tayo āhārā siyā savitakkasavicārā, siyā avitakkavicāramattā, siyā avitakkaavicārā.
Pañca phassā avitakkaavicārā.
Manodhātusamphasso savitakkasavicāro.	The aggregate of form sometimes is seen; sometimes is heard; sometimes is thought; sometimes is cognized.
Manoviññāṇadhātusamphasso siyā savitakkasavicāro, siyā avitakkavicāramatto, siyā avitakkaavicāro.	Sometimes is not seen, not heard, not thought, is cognized.
Pañca vedanā … pe … pañca saññā … pe … pañca cetanā … pe … pañca cittā avitakkaavicārā manodhātu savitakkasavicārā, manoviññāṇadhātu siyā savitakkasavicārā, siyā avitakkavicāramattā, siyā avitakkaavicārā.	Four aggregates are not seen, not heard, not thought, are cognized.
(6–‍12)
11
Rūpaduka	Visible sense-base is seen, not heard, not thought, is cognized.
	Audible sense-base is not seen, is heard, is not thought, is cognized.
Pañcannaṃ khandhānaṃ kati rūpā, kati arūpā … pe … sattannaṃ cittānaṃ kati rūpā, kati arūpā?	Odorous sense-base, sapid sense-base, tangible sense-base, are not seen, not heard, are thought, are cognized.
	Seven sense-bases are not seen, not heard, not thought, are cognized.

Rūpakkhandho rūpaṃ.
Cattāro khandhā arūpā.	Visible element is seen, not heard, not thought, is cognized.
Dasāyatanā rūpā.	Audible element is not seen, is heard, is not thought, is cognized.
Manāyatanaṃ arūpaṃ.	Odorous element, sapid element, tangible element, are not seen, not heard, are thought, are cognized.
Dhammāyatanaṃ siyā rūpaṃ, siyā arūpaṃ.	Thirteen elements are not seen, not heard, not thought, are cognized.
Dasa dhātuyo rūpā.
Satta dhātuyo arūpā.
Dhammadhātu siyā rūpā, siyā arūpā.	Three truths are not seen, not heard, not thought, are cognized.
Tīṇi saccāni arūpā.	The truth of suffering sometimes is seen; sometimes is heard; sometimes is thought; sometimes is cognized;
Dukkhasaccaṃ siyā rūpaṃ, siyā arūpaṃ.	sometimes is not seen, not heard, not thought, is cognized.
Sattindriyā rūpā.
Cuddasindriyā arūpā.
Jīvitindriyaṃ siyā rūpaṃ, siyā arūpaṃ.	Twenty-two faculties are not seen, not heard, not thought, are cognized.
Nava hetū arūpā.	Nine roots are not seen, not heard, not thought, are cognized.
Kabaḷīkāro āhāro rūpaṃ.	Four nutrients are not seen, not heard, not thought, are cognized.
Tayo āhārā arūpā.
Satta phassā arūpā.	Seven (types of) contact are not seen, not heard, not thought, are cognized.
Satta vedanā … pe … satta saññā … pe … satta cetanā satta cittā arūpā.	Seven (types of) feeling, seven (types of) perception, seven (types of) volition, seven (types of) consciousness are not seen, not heard, not thought, are cognized.

12	18
Lokiyaduka	10
	Section Showing The Triplets, Etc.
Pañcannaṃ khandhānaṃ kati lokiyā, kati lokuttarā?
Dvādasannaṃ āyatanānaṃ kati lokiyā, kati lokuttarā?	18
Aṭṭhārasannaṃ dhātūnaṃ kati lokiyā, kati lokuttarā?	10
Catunnaṃ saccānaṃ kati lokiyā, kati lokuttarā … pe … sattannaṃ cittānaṃ kati lokiyā, kati lokuttarā?	1. The Skilful Triplet

	Of the five aggregates how many are skilful; how many unskilful; how many neither-skilful-nor-unskilful.
Rūpakkhandho lokiyo.	Intermediate items see section 991.
Cattāro khandhā siyā lokiyā, siyā lokuttarā.	Of the seven (types of) consciousness how many are skilful; how many unskilful; how many neither-skilful-nor-unskilful?
Dasāyatanā lokiyā.
Dve āyatanā siyā lokiyā, siyā lokuttarā.
Soḷasa dhātuyo lokiyā.	The aggregate of form is neither-skilful-nor-unskilful.
Dve dhātuyo siyā lokiyā, siyā lokuttarā.	Four aggregates sometimes are skilful; sometimes are unskilful; sometimes are neither-skilful-nor-unskilful.
Dve saccā lokiyā.	Ten sense-bases are neither-skilful-nor-unskilful.
Dve saccā lokuttarā.	Two sense-bases sometimes are skilful; sometimes are unskilful; sometimes are neither-skilful-nor-unskilful.
	Sixteen elements are neither-skilful-nor-unskilful.
	Two elements sometimes are skilful; sometimes are unskilful; sometimes are neither-skilful-nor-unskilful.
Dasindriyā lokiyā.	The truth of the cause is unskilful.
Tīṇindriyā lokuttarā.	The truth of the path is skilful.
Navindriyā siyā lokiyā, siyā lokuttarā.	The truth of cessation is neither-skilful-nor-unskilful.
Tayo akusalahetū lokiyā.	The truth of suffering sometimes is skilful; sometimes is unskilful; sometimes is neither-skilful-nor-unskilful.
Cha hetū siyā lokiyā, siyā lokuttarā.
Kabaḷīkāro āhāro lokiyo.
Tayo āhārā siyā lokiyā, siyā lokuttarā.	Ten faculties are neither-skilful-nor-unskilful.
Cha phassā lokiyā.	The faculty of mental pain is unskilful.
Manoviññāṇadhātusamphasso siyā lokiyo, siyā lokuttaro.	The faculty of initial awakening is skilful.
Cha vedanā lokiyā.	Four faculties sometimes are skilful; sometimes are neither-skilful-nor-unskilful.
Manoviññāṇadhātusamphassajā vedanā siyā lokiyā, siyā lokuttarā.	Six faculties sometimes are skilful; sometimes are unskilful; sometimes are neither-skilful-nor-unskilful.
Cha saññā lokiyā.
Manoviññāṇadhātusamphassajā saññā siyā lokiyā, siyā lokuttarā.
Cha cetanā lokiyā.	The three skilful roots are skilful.
Manoviññāṇadhātusamphassajā cetanā siyā lokiyā, siyā lokuttarā.	The three unskilful roots are unskilful.
Cha cittā lokiyā.	The three neither-skilful-nor-unskilful roots are neither-skilful-nor-unskilful.
Manoviññāṇadhātu siyā lokiyā, siyā lokuttarāti.	The nutrient factor of food is neither-skilful-nor-unskilful.
	Three nutrients
	sometimes are skilful; sometimes are unskilful; sometimes are neither-skilful-nor-unskilful.
Abhiññā dve sārammaṇā,	Six (types of) contact are neither-skilful-nor-unskilful.
diṭṭhā kusalavedanā;	Mind-consciousness-element contact sometimes is skilful; sometimes is unskilful; sometimes is neither-skilful-nor-unskilful.
Vipākā ca upādinnā,	Six (types of) feeling, six (types of) perception, six (types of) volition, six (types of) consciousness are neither-skilful-nor-unskilful.
vitakkaṃ rūpalokiyāti.	Mind-consciousness-element sometimes is skilful; sometimes is unskilful; sometimes is neither-skilful-nor-unskilful.

	18
Dhammahadayavibhaṅgo niṭṭhito.	10
	2. The Feeling Triplet

Vibhaṅgapakaraṇaṃ niṭṭhitaṃ.	Of the five aggregates how many are associated with pleasant feeling; how many associated with painful feeling; how many associated with neither-painful-nor-pleasant feeling.
	Intermediate items see section 991.
	Of the seven (types of) consciousness how many are associated with pleasant feeling; how many associated with painful feeling; how many associated with neither-painful-nor-pleasant feeling?


	Two aggregates should not be said to be either, associated with pleasant feeling; associated with painful feeling or associated with neither-painful-nor-pleasant feeling.
	Three aggregates sometimes are associated with pleasant feeling; sometimes are associated with painful feeling; sometimes are associated with neither-painful-nor-pleasant feeling.
	(1)

	Ten sense-bases should not be said to be either, associated with pleasant feeling; associated with painful feeling or associated with neither-painful-nor-pleasant feeling.
	Mind sense-base sometimes is associated with pleasant feeling; sometimes is associated with painful feeling; sometimes is associated with neither-painful-nor-pleasant feeling.
	Ideational sense-base sometimes is associated with pleasant feeling; sometimes is associated with painful feeling; sometimes is associated with neither-painful-nor-pleasant feeling; sometimes should not be said to be either, associated with pleasant feeling; associated with painful feeling or associated with neither-painful-nor-pleasant feeling.
	(2)

	Ten elements should not be said to be either, associated with pleasant feeling; associated with painful feeling or associated with neither-painful-nor-pleasant feeling.
	Five elements are associated with neither-painful-nor-pleasant feeling.

	Body-consciousness-element sometimes is associated with pleasant feeling; sometimes is associated with painful feeling.
	Mind-consciousness-element sometimes is associated with pleasant feeling; sometimes is associated with painful feeling; sometimes is associated with neither-painful-nor-pleasant feeling.
	Ideational element sometimes is associated with pleasant feeling; sometimes is associated with painful feeling; sometimes is associated with neither-painful-nor-pleasant feeling; sometimes should not be said to be either, associated with pleasant feeling; associated with painful feeling or associated with neither-painful-nor-pleasant feeling.
	(3)

	Two truths sometimes are associated with pleasant feeling; sometimes are associated with neither-painful-nor-pleasant feeling.
	The truth of cessation should not be said to be either, associated with pleasant feeling; associated with painful feeling or associated with neither-painful-nor-pleasant feeling.
	The truth of suffering sometimes is associated with pleasant feeling; sometimes is associated with painful feeling; sometimes is associated with neither-painful-nor-pleasant feeling; sometimes should not be said to be either, associated with pleasant feeling; associated with painful feeling or associated with neither-painful-nor-pleasant feeling.
	(4)

	Twelve faculties should not be said to be either, associated with pleasant feeling; associated with painful feeling or associated with neither-painful-nor-pleasant feeling.
	Six faculties sometimes are associated with pleasant feeling; sometimes are associated with neither-painful-nor-pleasant feeling.
	Three faculties sometimes are associated with pleasant feeling; sometimes are associated with painful feeling;
	sometimes are associated with neither-painful-nor-pleasant feeling.
	The faculty of vital principle sometimes is associated with pleasant feeling; sometimes is associated with painful feeling; sometimes is associated with neither-painful-nor-pleasant feeling; sometimes should not be said to be either, associated with pleasant feeling; associated with painful feeling or associated with neither-painful-nor-pleasant feeling.
	(5)

	The unskilful root of hatred is associated with painful feeling.
	Seven roots sometimes are associated with pleasant feeling; sometimes are associated with neither-painful-nor-pleasant feeling.
	The unskilful root of delusion sometimes is associated with pleasant feeling; sometimes is associated with painful feeling; sometimes is associated with neither-painful-nor-pleasant feeling.
	(6)

	The nutrient factor of food should not be said to be either, associated with pleasant feeling; associated with painful feeling or associated with neither-painful-nor-pleasant feeling.
	Three nutrients sometimes are associated with pleasant feeling; sometimes are associated with painful feeling; sometimes are associated with neither-painful-nor-pleasant feeling.
	(7)

	Five (types of) contact are associated with neither-painful-nor-pleasant feeling.
	Body-consciousness-element contact sometimes is associated with pleasant feeling; sometimes is associated with painful feeling.
	Mind-consciousness-element contact sometimes is associated with pleasant feeling; sometimes is associated with painful feeling; sometimes is associated with neither-painful-nor-pleasant feeling.
	(8)

	Seven (types of) feeling should not be said to be either, associated with pleasant feeling; associated with painful feeling or associated with neither-painful-nor-pleasant feeling.
	Five (types of) perception, five (types of) volition, five (types of) consciousness are associated with neither-painful-nor-pleasant feeling.
	Body-consciousness-element sometimes is associated with pleasant feeling; sometimes is associated with painful feeling.
	Mind-consciousness-element sometimes is associated with pleasant feeling; sometimes is associated with painful feeling; sometimes is associated with neither-painful-nor-pleasant feeling.
	(12)
	18
	10
	3. The Resultant Triplet

	Of the five aggregates how many are resultants; how many productive of resultant; how many neither resultants nor productive of resultants.
	Intermediate items see section 991.
	Of the seven (types of) consciousness how many are resultants; how many productive of resultants; how many neither resultants nor productive of resultants?


	The aggregate of form is neither resultant nor productive of resultant.
	Four aggregates sometimes are resultants; sometimes are productive of resultants; sometimes are neither resultants nor productive of resultants.
	(1)

	Ten sense-bases are neither resultants nor productive of resultants.
	Two sense-bases sometimes are resultants; sometimes are productive of resultants; sometimes are neither resultants nor productive of resultants.
	(2)

	Ten elements are neither resultants nor productive of resultants.
	Five elements are resultants.
	Mind element sometimes is resultant; sometimes is neither resultant nor productive of resultant.
	Two elements sometimes are resultants; sometimes are productive of resultants; sometimes are neither resultants nor productive of resultants.
	(3)

	Two truths are productive of resultants.
	The truth of cessation is neither resultant nor productive of resultant.
	The truth of suffering sometimes is resultant; sometimes is productive of resultant; sometimes is neither resultant nor productive of resultant.
	(4)

	Seven faculties are neither resultants nor productive of resultants.
	Three faculties are resultants.
	Two faculties are productive of resultants.
	The faculty of intermediate awakening sometimes is resultant; sometimes is productive of resultant.
	Nine faculties sometimes are resultants; sometimes are productive of resultants; sometimes are neither resultants nor productive of resultants.
	(5)

	Six roots are productive of resultants.
	The three neither-skilful-nor-unskilful roots sometimes are resultants; sometimes are neither resultants nor productive of resultants.
	(6)

	The nutrient factor of food is neither resultant nor productive of resultant.
	Three nutrients sometimes are resultants; sometimes are productive of resultants; sometimes are neither resultants nor productive of resultants.
	Five (types of) contact are resultants.
	Mind-element-contact sometimes is resultant; sometimes is neither resultant nor productive of resultant.
	Mind-consciousness-element-contact sometimes is resultant; sometimes is productive of resultant; sometimes is neither resultant nor productive of resultant.
	Five (types of) feeling, five (types of) perception, five (types of) volition, five (types of) consciousness are resultants.
	Mind element sometimes is resultant; sometimes is neither resultant nor productive of resultant.
	Mind-consciousness-element sometimes is resultant; sometimes is productive of resultant; sometimes is neither resultant nor productive of resultant.
	(12)
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	4. The Grasping Triplet

	Of the five aggregates how many are grasped (by craving and false view), are objects of the graspings; how many are not grasped, are objects of the graspings; how many are not grasped,
	are not objects of the graspings.
	Intermediate items see section 991.
	Of the seven (types of) consciousness how many are grasped, are objects of the graspings; how many are not grasped, are objects of the graspings; how many are not grasped, are not objects of the graspings?


	The aggregate of form sometimes is grasped, is the object of the graspings; sometimes is not grasped, is the object of the graspings.
	Four aggregates sometimes are grasped, are objects of the graspings; sometimes are not grasped, are objects of the graspings; sometimes are not grasped, are not objects of the graspings.
	(1)

	Five sense-bases are grasped, are objects of the graspings.
	Audible sense-base is not grasped, is the object of the graspings.
	Four sense-bases sometimes are grasped, are objects of the graspings; sometimes are not grasped, are objects of the graspings.
	Two sense-bases sometimes are grasped, are objects of the graspings; sometimes are not grasped, are objects of the graspings; sometimes are not grasped, are not objects of the graspings.
	(2)

	Ten elements are grasped, are objects of the graspings.
	Audible element is not grasped, is the object of the graspings.
	Five elements sometimes are grasped, are objects of the graspings; sometimes are not grasped, are objects of the graspings.
	Two elements sometimes are grasped, are objects of the graspings; sometimes are not grasped, are objects of the graspings; sometimes are not grasped, are not objects of the graspings.
	(3)

	The truth of the cause is not grasped, is the object of the graspings.
	Two truths are not grasped, are not objects of the graspings.
	The truth of suffering sometimes is grasped, is the object of the graspings; sometimes is not grasped, is the object of the graspings.
	(4)

	Nine faculties are grasped, are objects of the graspings.
	The faculty of mental pain is not grasped, is the object of the graspings.
	Three faculties are not grasped, are not objects of the graspings.
	Nine faculties sometimes are grasped, are objects of the graspings; sometimes are not grasped, are objects of the graspings; sometime are not grasped, are not objects of the graspings.
	The three unskilful roots are not grasped, are objects of the graspings.
	The three skilful roots sometimes are not grasped, are objects of the graspings
	sometimes are not grasped, are not objects of the graspings.
	The three neither-skilful-nor-unskilful roots sometimes are grasped, are objects of the graspings; sometimes are not grasped, are objects of the graspings; sometimes are not grasped, are not objects of the graspings.
	(5)

	The nutrient factor of food sometimes is grasped, is the object of the graspings; sometimes is not grasped, is the object of the graspings.
	Three nutrients sometimes are grasped, are objects of the graspings; sometimes are not grasped, are objects of the graspings; sometimes are not grasped, are not objects of the graspings.
	(6)

	Five (types of) contact are grasped, are objects of the graspings.
	Mind-element-contact sometimes is grasped, is the object of the graspings; sometimes is not grasped, is the object of the graspings.
	Mind-consciousness-element-contact sometimes is grasped, is the object of the graspings; sometimes is not grasped, is the object of the graspings; sometimes is not grasped, is not the object of the graspings.
	Five (types of) feeling, five (types of) perception, five (types of) volition, five (types of) consciousness are grasped, are objects of the graspings.
	Mind element sometimes is grasped, is the object of the graspings; sometimes is not grasped, is the object of the graspings.
	Mind-consciousness-element sometimes is grasped, is the object of the graspings; sometimes is not grasped, is the object of the graspings; sometimes is not grasped, is not the object of the graspings.
	(12)
	18
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	5. The Initial Application Triplet

	Of the five aggregates how many are accompanied by initial application, accompanied by sustained application; how many are without initial application, sustained application only; how many are without initial application, without sustained application.
	Intermediate items see section 991.
	Of the seven (types of) consciousness how many are accompanied by initial application, accompanied by sustained application; how-many are without initial application, sustained application only; how many are without initial application, without sustained application?


	The aggregate of form is without initial application, without sustained application.
	Three aggregates sometimes are
	accompanied by initial application, accompanied by sustained application; sometimes are without initial application, sustained application only; sometimes are without initial application, without sustained application.
	The aggregate of volitional activities sometimes is accompanied by initial application, accompanied by sustained application; sometimes is without initial application, sustained application only; sometimes is without initial application, without sustained application; sometimes should not be said to be either,
	accompanied by initial application, accompanied by sustained application; without initial application, sustained application only or without initial application, without sustained application.
	(1)

	Ten sense-bases are without initial application, without sustained application.
	Mind sense-base sometimes is accompanied by initial application, accompanied by sustained application; sometimes is without initial application, sustained application only; sometimes is without initial application, without sustained application.
	Ideational sense-base sometimes is accompanied by initial application, accompanied by sustained application; sometimes is without initial application, sustained application only; sometimes is without initial application, without sustained application; sometimes should not be said to be either, accompanied by initial application, accompanied by sustained application; without initial application, sustained application only or without initial application, without sustained application.
	(2)

	Fifteen elements are without initial application, without sustained application.
	Mind element is accompanied by initial application, accompanied by sustained application.
	Mind-consciousness-element sometimes is accompanied by initial application, accompanied by sustained application; sometimes is without initial application, sustained application only; sometimes is without initial application, without sustained application.
	Ideational element sometimes is accompanied by initial application, accompanied by sustained application; sometimes is without initial application, sustained application only; sometimes is without initial application, without sustained application; sometimes should not be said to be either, accompanied by initial application, accompanied by sustained application; without initial application, sustained application only or without initial application, without sustained application.
	(3)

	The truth of the cause is accompanied by initial application, accompanied by sustained application.
	The truth of cessation is without initial application, without sustained application.
	The truth of the path sometimes is accompanied by initial application, accompanied by sustained application; sometimes is without initial application, sustained application only; sometimes is without initial application, without sustained application.
	The truth of suffering sometimes is accompanied by initial application, accompanied by sustained application; sometimes is without initial application, sustained application only; sometimes is without initial application, without sustained application; sometimes should not be said to be either, accompanied by initial application, accompanied by sustained application; without initial application, sustained application only or without initial application, without sustained application.
	(4)

	Nine faculties are without initial application, without sustained application.
	The faculty of mental pain is accompanied by initial application, accompanied by sustained application.
	The faculty of indifference sometimes is accompanied by initial application, accompanied by sustained application; sometimes is without initial application, without sustained application.
	Eleven faculties sometimes are accompanied by initial application, accompanied by sustained application; sometimes are without initial application, sustained application only; sometimes are without initial application, without sustained application.
	(5)

	The three unskilful roots are accompanied by initial application, accompanied by sustained application.
	Six roots sometimes are accompanied by initial application, accompanied by sustained application; sometimes are without initial application, sustained application only; sometimes are without initial application, without sustained application.
	The nutrient factor of food is without initial application, without sustained application.
	Three nutrients sometimes are accompanied by initial application, accompanied by sustained application; sometimes are without initial application, sustained application only; sometimes are without initial application, without sustained application.
	Five (types of) contact are without initial application, without sustained application.
	Mind-element-contact is accompanied by initial application, accompanied by sustained application.
	Mind-consciousness-element-contact
	sometimes is accompanied by initial application, accompanied by sustained application; sometimes is without initial application, sustained application only; sometimes is without initial application, without sustained application.
	Five (types of) feeling, five (types of) perception, five (types of) volition, five (types of) consciousness are without initial application, without sustained application.
	Mind element is accompanied by initial application, accompanied by sustained application.
	Mind-consciousness-element sometimes is accompanied by initial application, accompanied by sustained application; sometimes is without initial application, sustained application only; sometimes is without initial application, without sustained application.
	(12)
	18
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	5.1.
	The Material Couplet

	Of the five aggregates how many are material; how many not material; Intermediate items see section 991.
	of the seven (types of) consciousness how many are material; how many not material?


	The aggregate of form is material.
	Four aggregates are not material.

	Ten sense-bases are material.
	Mind sense-base is not material.
	Ideational sense-base sometimes is material; sometimes is not material.
	Ten elements are material.
	Seven elements are not material.
	Ideational element sometimes is material; sometimes is not material.
	Three truths are not material.
	The truth of suffering sometimes is material; sometimes is not material.
	Seven faculties are material.
	Fourteen faculties are not material.
	The faculty of vital principle sometimes is material; sometimes is not material.
	The nine roots are not material.
	The nutrient factor of food is material.
	Three nutrients are not material.
	Seven (types of) contact are not material.
	Seven (types of) feeling, seven (types of) perception, seven (types of) volition, seven (types of) consciousness are not material.

	18
	10
	5.2.
	The Mundane Couplet

	Of the five aggregates how many are mundane; how many supramundane.
	Of the twelve sense-bases how many are mundane; how many supramundane.
	Of the eighteen elements how many are
	mundane; how many supramundane.
	Of the four truths how many are mundane; how many supramundane.
	Intermediate items see section 991.
	Of the seven (types of) consciousness how many are mundane; how many supramundane?


	The aggregate of form is mundane.
	Four aggregates sometimes are mundane; sometimes are supramundane.
	Ten sense-bases are mundane.
	Two sense-bases sometimes are mundane; sometimes are supramundane.
	Sixteen elements are mundane.
	Two elements sometimes are mundane; sometimes are supramundane.
	Two truths are mundane; two truths are supramundane.


	Ten faculties are mundane.
	Three faculties are supramundane.
	Nine faculties sometimes are mundane; sometimes are supramundane.
	The three unskilful roots are mundane.
	Six roots sometimes are mundane; sometimes are supramundane.
	The nutrient factor of food is mundane.
	Three nutrients sometimes are mundane; sometimes are supramundane.
	Six (types of) contact are mundane.
	Mind-consciousness-element-contact sometimes is mundane; sometimes is supramundane.
	Six (types of) feeling are mundane.
	Feeling born of mind-consciousness element-contact sometimes is mundane; sometimes is supramundane.
	Six (types of) perception are mundane.
	Perception born of mind-consciousness-element-contact sometimes is mundane; sometimes is supramundane.
	Six (types of) volition are mundane.
	Volition born of mind-consciousness-element-contact sometimes is mundane; sometimes is supramundane.
	Six (types of) consciousness are mundane.
	Mind-consciousness-element sometimes is mundane; sometimes is supramundane.


	Special knowledge, two (dhammas) that have objects;
	Seen, skilful, feeling; resultant and grasped (dhammas);
	Initial application, form, mundane.

	Thus (this is the summary of the section
	dealing with special knowledge, and so on).


	Analysis Of The Heart Of The Teaching Is Ended

	The Book Of Analysis Is Ended

4👑☸ Cattāri Ariya-saccaṃ 四聖諦

Te Ab Vb 18 Dhamma-hadaya-vibhaṅga

1. sammā-diṭṭhi

1.1 dukkhe ñāṇaṃ

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