2. Analysis of the Bases1. Suttantabhājanīya

1. Analysis According to the DiscoursesDvādasāyatanāni—The twelve bases are: The eye base, visible base, ear base, audible base, nose base, odorous base, tongue base, sapid base, body base, tangible base, mind base, ideational base.cakkhāyatanaṁ, rūpāyatanaṁ, sotāyatanaṁ, saddāyatanaṁ, ghānāyatanaṁ, gandhāyatanaṁ, jivhāyatanaṁ, rasāyatanaṁ, kāyāyatanaṁ, phoṭṭhabbāyatanaṁ, manāyatanaṁ, dhammāyatanaṁ.

The eye is impermanent, suffering, without soul, a changeable thing; visible (objects) are impermanent, suffering, without soul, changeable things. The ear is impermanent, suffering, without soul, a changeable thing; audible (objects) are impermanent, suffering, without soul, changeable things. The nose is impermanent, suffering, without soul, a changeable thing; odorous (objects) are impermanent, suffering, without soul, changeable things. The tongue is impermanent, suffering, without soul, a changeable thing; sapid (objects) are impermanent, suffering, without soul, changeable things. The body is impermanent, suffering, without soul, a changeable thing; tangible (objects) are impermanent, suffering, without soul, changeable things. The mind is impermanent, suffering, without soul, a changeable thing; ideational (objects) are impermanent, suffering, without soul, changeable things.Cakkhuṁ aniccaṁ dukkhaṁ anattā vipariṇāmadhammaṁ. (Here Ends) Analysis According to the DiscoursesRūpā aniccā dukkhā anattā vipariṇāmadhammā. 2. Analysis According to AbhidhammaSotaṁ aniccaṁ dukkhaṁ anattā vipariṇāmadhammaṁ. The twelve bases are: The eye base, ear base, nose base, tongue base, body base, mind base, visible base, audible base, odorous base, sapid base, tangible base, ideational base.Saddā aniccā dukkhā anattā vipariṇāmadhammā. Therein what iseye base? That eye which, deriving from the four great essentials, is sensitive surface, included in the body, invisible, impingent;by means of which invisible impingent|eye (one) saw, sees, will see or may see visible impingent visible (object); this is eye; this is eye base; this is eye element; this is controlling faculty of eye; this is a world; this is a door; this is an ocean; this is lucence; this is a field; this is a basis; this is a guide; this is guidance; this is the near shore; this is an empty village. This is called eye base. (1)Ghānaṁ aniccaṁ dukkhaṁ anattā vipariṇāmadhammaṁ. eye baseGandhā aniccā dukkhā anattā vipariṇāmadhammā. Therein what isear base? That ear which, deriving from the four great essentials, is sensitive surface, included in the body, invisible, impingent; by means of which invisible impingent ear (one) heard, hears, will hear or may hear invisible impingent audible (object); this is ear; this is ear base; this is ear element; this is controlling faculty of ear; this is a world; this is a door; this is an ocean; this is lucence; this is a field; this is a basis; this is the near shore; this is an empty village. This is called ear base. (2)Jivhā aniccā dukkhā anattā vipariṇāmadhammā. ear baseRasā aniccā dukkhā anattā vipariṇāmadhammā. Therein what isnose base? That nose which, deriving from the four great essentials, is sensitive surface, included in the body, invisible, impingent; by means of which invisible impingent nose (one) smelled, smells, will smell or may smell invisible impingent odorous (object); this is nose; this is nose base; this is nose element; this is controlling faculty of nose; this is a world; this is a door; this is an ocean; this is lucence; this is a field; this is a basis; this is the near shore; this is an empty village. This is called nose base. (3)Kāyo anicco dukkho anattā vipariṇāmadhammo. nose basePhoṭṭhabbā aniccā dukkhā anattā vipariṇāmadhammā. Therein what istongue base? That tongue which, deriving from the four great essentials, is sensitive surface, included in the body, invisible, impingent; by means of which invisible impingent tongue (one) tasted, tastes, will taste or may taste invisible impingent sapid (object); this is tongue; this is tongue base; this is tongue element; this is controlling faculty of tongue; this is a world; this is a door; this is an ocean; this is lucence; this is a field; this is a basis; this is the near shore; this is an empty village. This is called tongue base. (4)Mano anicco dukkho anattā vipariṇāmadhammo. tongue baseDhammā aniccā dukkhā anattā vipariṇāmadhammā.

Therein what isbody base? That body which, deriving from the four great essentials, is sensitive surface, included in the body, invisible, impingent; by means of which invisible impingent body (one) touched, touches, will touch or may touch invisible impingent tangible (object); this is body; this is body base; this is body ele|ment; this is controlling faculty of body; this is a world; this is a door; this is an ocean; this is lucence; this is a field; this is a basis; this is the near shore; this is an empty village. This is called body base. (5)Suttantabhājanīyaṁ.

body base2. Abhidhammabhājanīya

Therein what ismind base? Mind base by way of singlefold division: Is associated with contact.Dvādasāyatanāni—mind basecakkhāyatanaṁ, sotāyatanaṁ, ghānāyatanaṁ, jivhāyatanaṁ, kāyāyatanaṁ, manāyatanaṁ, rūpāyatanaṁ, saddāyatanaṁ, gandhāyatanaṁ, rasāyatanaṁ, phoṭṭhabbāyatanaṁ, dhammāyatanaṁ.

Mind base by way of twofold division: Is accompanied by root; is not accompanied by root.Tattha katamaṁ cakkhāyatanaṁ? Mind base by way of threefold division: Is good; is bad; is neither-good-nor-bad.Yaṁ cakkhu catunnaṁ mahābhūtānaṁ upādāya pasādo attabhāvapariyāpanno anidassano sappaṭigho, yena cakkhunā anidassanena sappaṭighena rūpaṁ sanidassanaṁ sappaṭighaṁ passi vā passati vā passissati vā passe vā, cakkhumpetaṁ cakkhāyatanampetaṁ cakkhudhātupesā cakkhundriyampetaṁ lokopeso dvārāpesā samuddopeso paṇḍarampetaṁ khettampetaṁ vatthumpetaṁ nettampetaṁ nayanampetaṁ orimaṁ tīrampetaṁ suñño gāmopeso. Mind base by way of fourfold division: Is characteristic of the plane of desire; is characteristic of the plane of form; is characteristic of the formless plane; is not included (i.e. is supramundane).Idaṁ vuccati “cakkhāyatanaṁ”.

Mind base by way of fivefold division: Is associated with the controlling faculty of pleasure (physical); is associated with the controlling faculty of pain (physical); is associated with the controlling faculty of mental pleasure; is associated with the controlling faculty of mental pain; is associated with the controlling faculty of indifference.Tattha katamaṁ sotāyatanaṁ? Mind base by way of sixfold division: Eye consciousness; ear consciousness; nose consciousness; tongue consciousness; body consciousness; mind consciousness. Thus is mind base by way of sixfold division.Yaṁ sotaṁ catunnaṁ mahābhūtānaṁ upādāya pasādo attabhāvapariyāpanno anidassano sappaṭigho, yena sotena anidassanena sappaṭighena saddaṁ anidassanaṁ sappaṭighaṁ suṇi vā suṇāti vā suṇissati vā suṇe vā, sotampetaṁ sotāyatanampetaṁ sotadhātupesā sotindriyampetaṁ lokopeso dvārāpesā samuddopeso paṇḍarampetaṁ khettampetaṁ vatthumpetaṁ orimaṁ tīrampetaṁ suñño gāmopeso. Mind base by way of sevenfold division: Eye consciousness; ear consciousness; nose consciousness; tongue consciousness; body consciousness; mind element; mind-consciousness-element. Thus is mind base by way of sevenfold division.Idaṁ vuccati “sotāyatanaṁ”.

Mind base by way of eightfold division: Eye consciousness; ear consciousness; nose consciousness; tongue consciousness; body consciousness that is accompanied by pleasure, that is accompanied by pain; mind element; mind-consciousness-element. Thus is mind base by way of eightfold division.Tattha katamaṁ ghānāyatanaṁ? Mind base by way of ninefold division: Eye consciousness; ear consciousness; nose consciousness; tongue consciousness; body consciousness; mind element; mind-consciousness-element that is good, that is bad, that is neither-good-nor-bad. Thus is mind base by way of ninefold division.Yaṁ ghānaṁ catunnaṁ mahābhūtānaṁ upādāya pasādo attabhāvapariyāpanno anidassano sappaṭigho, yena ghānena anidassanena sappaṭighena gandhaṁ anidassanaṁ sappaṭighaṁ ghāyi vā ghāyati vā ghāyissati vā ghāye vā, ghānampetaṁ ghānāyatanampetaṁ ghānadhātupesā ghānindriyampetaṁ lokopeso dvārāpesā samuddopeso paṇḍarampetaṁ khettampetaṁ vatthumpetaṁ orimaṁ tīrampetaṁ suñño gāmopeso. Mind base by way of tenfold division: Eye consciousness; ear consciousness; nose consciousness; tongue consciousness; body|consciousness that is accompanied by pleasure, that is accompanied by pain; mind element; mind-consciousness-element that is good, that is bad, that is neither-good-nor-bad. Thus is mind base by way of tenfold division.Idaṁ vuccati “ghānāyatanaṁ”.

Mind base by way of singlefold division: Is associated with contact.Tattha katamaṁ jivhāyatanaṁ? Mind base by way of twofold division: Is accompanied by root; is not accompanied by root.Yā jivhā catunnaṁ mahābhūtānaṁ upādāya pasādo attabhāvapariyāpanno anidassano sappaṭigho, yāya jivhāya anidassanāya sappaṭighāya rasaṁ anidassanaṁ sappaṭighaṁ sāyi vā sāyati vā sāyissati vā sāye vā, jivhāpesā jivhāyatanampetaṁ jivhādhātupesā jivhindriyampetaṁ lokopeso dvārāpesā samuddopeso paṇḍarampetaṁ khettampetaṁ vatthumpetaṁ orimaṁ tīrampetaṁ suñño gāmopeso. Mind base by way of threefold division: Is associated with pleasant feeling; is associated with painful feeling; is associated with neither-painful-nor-pleasant feeling.* Thus is mind base by way of manifold division. This is called mind base. (6)Idaṁ vuccati “jivhāyatanaṁ”.

* See paragraphs122–149inclusive.Tattha katamaṁ kāyāyatanaṁ? * See paragraphs122–149inclusiveYo kāyo catunnaṁ mahābhūtānaṁ upādāya pasādo attabhāvapariyāpanno anidassano sappaṭigho, yena kāyena anidassanena sappaṭighena phoṭṭhabbaṁ anidassanaṁ sappaṭighaṁ phusi vā phusati vā phusissati vā phuse vā, kāyopeso kāyāyatanampetaṁ kāyadhātupesā kāyindriyampetaṁ lokopeso dvārāpesā samuddopeso paṇḍarampetaṁ khettampetaṁ vatthumpetaṁ orimaṁ tīrampetaṁ suñño gāmopeso. Therein what isvisible base? That visible (object) which, deriving from the four great essentials, is of shining appearance, visible, impingent, blue, yellow, red, white, black, crimson, green, gold-colour, the colour of a mango bud, long, short, small, big, circular, spherical, square, hexagonal, octagonal, sixteen-cornered, low, high, shady, glowing, light, dark, dull, misty, smoky, dusty, of the shining appearance of the moon's disc, of the shining appearance of the sun's disc, of the shining appearance of stellar bodies, of the shining appearance of a mirror's disc, of the shining appearance of a gem, shell, pearl, cat's-eye, of the shining appearance of gold and silver; or whatever other visible (object) there is, deriving from the four great essentials, of shining appearance, visible, impingent; that visible impingent visible (object) which (one) saw, sees, will see or may see by means of invisible impingent eye; this is visible (object); this is visible base; this is visible element. This is called visible base. (7)Idaṁ vuccati “kāyāyatanaṁ”.

visible baseTattha katamaṁ manāyatanaṁ? Therein what isaudible base? That audible (object) which, deriving from the four great essentials, is invisible, impingent, drum sound, tabor sound, conch shell sound, tom-tom sound, song sound, musical sound, cymbal sound, manual sound, the sound of beings, the sound of the concussion of things, wind sound, water sound, human sound, non-human sound; or whatever other audible (object) there is, deriving from the four great essentials, invisible, impingent; that invisible impingent audible (object) which (one) heard, hears, will hear or may hear by means of invisible impingent|ear; this is audible (object); this is audible base; this is audible element. This is called audible base. (8)Ekavidhena manāyatanaṁ—audible basephassasampayuttaṁ.

Therein what isodorous base? That odorous (object) which, deriving from the four great essentials, is invisible, impingent, the odour of roots, the odour of sap, the odour of bark, the odour of leaves, the odour of flowers, the odour of fruit, the odour of raw things, putrid odour, pleasant odour, unpleasant odour; or whatever other odorous (object) there is, deriving from the four great essentials, invisible, impingent; that invisible impingent odorous (object) which (one) smelled, smells, will smell or may smell by means of invisible impingent nose; this is odorous (object); this is odorous base; this is odorous element. This is called odorous base. (9)Duvidhena manāyatanaṁ—odorous baseatthi sahetukaṁ, atthi ahetukaṁ.

Therein what issapid base? That sapid (object) which, deriving from the four great essentials, is invisible, impingent, the taste of roots, the taste of stems, the taste of bark, the taste of leaves, the taste of flowers, the taste of fruits, sour, sweet, bitter, pungent, salt, alkaline, sweet-acrid, acrid, nice, nauseous; or whatever other sapid (object) there is, deriving from the four great essentials, invisible, impingent; that invisible impingent sapid (object) which (one) tasted, tastes, will taste or may taste by means of invisible impingent tongue; this is sapid (object); this is sapid base; this is sapid element. This is called sapid base. (10)Tividhena manāyatanaṁ—sapid baseatthi kusalaṁ, atthi akusalaṁ, atthi abyākataṁ.

Therein what istangible base? The element of extension, element of heat, element of motion, hard, soft, smooth, rough, pleasant contact, painful contact, heavy, light; that invisible impingent tangible (object) which (one) touched, touches, will touch or may touch by means of invisible impingent body; this is tangible (object); this is tangible base; this is tangible element. This is called tangible base. (11)Catubbidhena manāyatanaṁ—tangible baseatthi kāmāvacaraṁ, atthi rūpāvacaraṁ, atthi arūpāvacaraṁ, atthi apariyāpannaṁ.

Therein what isideational base? The aggregate of feeling, aggregate of perception, aggregate of mental concomitants and that invisible non-impingent material quality included in the ideational base; the unconditioned element.Pañcavidhena manāyatanaṁ—ideational baseatthi sukhindriyasampayuttaṁ, atthi dukkhindriyasampayuttaṁ, atthi somanassindriyasampayuttaṁ, atthi domanassindriyasampayuttaṁ, atthi upekkhindriyasampayuttaṁ.

Therein what is theaggregate of feeling? The aggregate of feeling by way of singlefold division: Is associated with contact.|The aggregate of feeling by way of twofold division: Is accompanied by root; is not accompanied by root. The aggregate of feeling by way of threefold division: Is good; is bad; is neither-good-nor-bad.* Thus is the aggregate of feeling by way of tenfold division. Thus is the aggregate of feeling by way of manifold division. This is called the aggregate of feeling. (1)Chabbidhena manāyatanaṁ—aggregate of feelingcakkhuviññāṇaṁ, sotaviññāṇaṁ, ghānaviññāṇaṁ, jivhāviññāṇaṁ, kāyaviññāṇaṁ, manoviññāṇaṁ. * See paragraphs34–61inclusive.Evaṁ chabbidhena manāyatanaṁ.

* See paragraphs34–61inclusive.Sattavidhena manāyatanaṁ—Therein what is theaggregate of perception? The aggregate of perception by way of singlefold division: Is associated with contact. The aggregate of perception by way of twofold division: Is accompanied by root; is not accompanied by root. The aggregate of perception by way of threefold division: Is good; is bad; is neither-good-nor-bad.* Thus is the aggregate of perception by way of tenfold division.*2Thus is the aggregate of perception by way of manifold division. This is called the aggregate of perception. (2)cakkhuviññāṇaṁ, sotaviññāṇaṁ, ghānaviññāṇaṁ, jivhāviññāṇaṁ, kāyaviññāṇaṁ, manodhātu, manoviññāṇadhātu. aggregate of perceptionEvaṁ sattavidhena manāyatanaṁ.

* See paragraph62.*2See paragraphs63–91inclusive.Aṭṭhavidhena manāyatanaṁ—* See paragraph62.cakkhuviññāṇaṁ, sotaviññāṇaṁ, ghānaviññāṇaṁ, jivhāviññāṇaṁ, kāyaviññāṇaṁ atthi sukhasahagataṁ, atthi dukkhasahagataṁ, manodhātu, manoviññāṇadhātu. *2See paragraphs63–91inclusive.Evaṁ aṭṭhavidhena manāyatanaṁ.

Therein what is theaggregate of mental concomitants? The aggregate of mental concomitants by way of singlefold division: Is associated with consciousness. The aggregate of mental concomitants by way of twofold division: Is root; is not root. The aggregate of mental concomitants by way of threefold division: Is good; is bad; is neither-good-nor-bad.* Thus is the aggregate of mental concomitants by way of tenfold division.*2Thus is the aggregate of mental concomitants by way of manifold division. This is called the aggregate of mental concomitants. (3)Navavidhena manāyatanaṁ—aggregate of mental concomitantscakkhuviññāṇaṁ, sotaviññāṇaṁ, ghānaviññāṇaṁ, jivhāviññāṇaṁ, kāyaviññāṇaṁ, manodhātu, manoviññāṇadhātu atthi kusalaṁ, atthi akusalaṁ, atthi abyākataṁ. * See paragraph92.*2See paragraphs93–120inclusive.Evaṁ navavidhena manāyatanaṁ.

* See paragraph92.Dasavidhena manāyatanaṁ—*2See paragraphs93–120inclusive.cakkhuviññāṇaṁ, sotaviññāṇaṁ, ghānaviññāṇaṁ, jivhāviññāṇaṁ, kāyaviññāṇaṁ atthi sukhasahagataṁ, atthi dukkhasahagataṁ, manodhātu, manoviññāṇadhātu atthi kusalaṁ, atthi akusalaṁ, atthi abyākataṁ. Therein what isinvisible non-impingent matterincluded in ideational base? The controlling faculty of femininity, controlling faculty of masculinity;* the nutrient factor of food. This is called invisible non-impingent matter included in ideational base. (4)Evaṁ dasavidhena manāyatanaṁ.

invisible non-impingent matterEkavidhena manāyatanaṁ—* See Dhammasaṅgaṇī paragraph595.phassasampayuttaṁ.

* See Dhammasaṅgaṇī paragraph595.Duvidhena manāyatanaṁ—Therein what is theunconditioned element?The destruction of lust; the destruction of hatred; the destruction of dullness. This is called the unconditioned element. (5)atthi sahetukaṁ, atthi ahetukaṁ.

unconditioned elementTividhena manāyatanaṁ—This is called ideational base.atthi sukhāya vedanāya sampayuttaṁ, atthi dukkhāya vedanāya sampayuttaṁ, atthi adukkhamasukhāya vedanāya sampayuttaṁ …pe…. (Here Ends) Analysis According to AbhidhammaEvaṁ bahuvidhena manāyatanaṁ. 3. InterrogationIdaṁ vuccati “manāyatanaṁ”.

The twelve bases are: The eye base, visible base, ear base, audible base, nose base, odorous base, tongue base, sapid base, body base, tangible base, mind base, ideational base.Tattha katamaṁ rūpāyatanaṁ? Of the twelve bases how many are good; how many bad; how many neither-good-nor-bad.* How many with cause of bewailing; how many without cause of bewailing?Yaṁ rūpaṁ catunnaṁ mahābhūtānaṁ upādāya vaṇṇanibhā sanidassanaṁ sappaṭighaṁ nīlaṁ pītakaṁ lohitakaṁ odātaṁ kāḷakaṁ mañjiṭṭhakaṁ hari harivaṇṇaṁ ambaṅkuravaṇṇaṁ dīghaṁ rassaṁ aṇuṁ thūlaṁ vaṭṭaṁ parimaṇḍalaṁ caturassaṁ chaḷaṁsaṁ aṭṭhaṁsaṁ soḷasaṁsaṁ ninnaṁ thalaṁ chāyā ātapo āloko andhakāro abbhā mahikā dhūmo rajo candamaṇḍalassa vaṇṇanibhā sūriyamaṇḍalassa vaṇṇanibhā tārakarūpānaṁ vaṇṇanibhā ādāsamaṇḍalassa vaṇṇanibhā maṇisaṅkhamuttaveḷuriyassa vaṇṇanibhā jātarūparajatassa vaṇṇanibhā, yaṁ vā panaññampi atthi rūpaṁ catunnaṁ mahābhūtānaṁ upādāya vaṇṇanibhā sanidassanaṁ sappaṭighaṁ, yaṁ rūpaṁ sanidassanaṁ sappaṭighaṁ cakkhunā anidassanena sappaṭighena passi vā passati vā passissati vā passe vā, rūpampetaṁ rūpāyatanampetaṁ rūpadhātupesā. * Remaining appropriate triplets and couplets.Idaṁ vuccati “rūpāyatanaṁ”.

* Remaining appropriate triplets and couplets.Tattha katamaṁ saddāyatanaṁ? 1. The TripletsYo saddo catunnaṁ mahābhūtānaṁ upādāya anidassano sappaṭigho bherisaddo mudiṅgasaddo saṅkhasaddo paṇavasaddo gītasaddo vāditasaddo sammasaddo pāṇisaddo sattānaṁ nigghosasaddo dhātūnaṁ sannighātasaddo vātasaddo udakasaddo manussasaddo amanussasaddo, yo vā panaññopi atthi saddo catunnaṁ mahābhūtānaṁ upādāya anidassano sappaṭigho, yaṁ saddaṁ anidassanaṁ sappaṭighaṁ sotena anidassanena sappaṭighena suṇi vā suṇāti vā suṇissati vā suṇe vā, saddopeso saddāyatanampetaṁ saddadhātupesā. Ten bases are neither-good-nor-bad. Two bases sometimes are good; sometimes are bad; sometimes are neither-good-nor-bad. Ten 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 base sometimes is associated with pleasant feeling; sometimes is associated with painful feeling; sometimes is associated with neither-painful-nor-pleasant feeling. Ideational 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. Ten bases are neither resultants nor productive of resultants. Two bases sometimes are resultants; sometimes are productive of resultants; sometimes are neither resultants nor productive of resultants.Idaṁ vuccati “saddāyatanaṁ”.

Five bases are grasped (by craving and false view), are objects of the attachments. Audible base is not grasped, is the object of the attachments. Four bases sometimes are grasped, are objects of the attachments; sometimes are not grasped, are objects of the attachments. Two bases sometimes are grasped, are objects of the attachments; sometimes are not grasped, are objects of the attachments; sometimes are not grasped, are not objects of the attachments. Ten bases are not corrupt, are objects of the corruptions. Two bases sometimes are corrupt, are objects of the corruptions; sometimes are not corrupt, are objects of the corruptions; sometimes are not corrupt, are not objects of the corruptions. Ten bases|are without initial application, without sustained application. Mind 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 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. Ten bases should not be said to be either, accompanied by zest; accompanied by pleasure or accompanied by indifference. Two bases sometimes are accompanied by zest;sometimes are accompanied by pleasure; sometimes are accompanied by indifference; sometimes should not be said to be either, accompanied by zest; accompanied by pleasure or accompanied by indifference.Tattha katamaṁ gandhāyatanaṁ? Ten bases are not to be abandoned either by the first path or by the subsequent paths. Two bases sometimes are to be abandoned by the first path; sometimes are to be abandoned by the subsequent paths; sometimes are not to be abandoned either by the first path or by the subsequent paths. Ten bases have no roots to be abandoned either by the first path or by the subsequent paths. Two bases sometimes have roots to be abandoned by the first path; sometimes have roots to be abandoned by the subsequent paths; sometimes have no roots to be abandoned either by the first path or by the subsequent paths. Ten bases are neither cumulative nor dispersive (of continuing rebirth and death). Two bases sometimes are cumulative; sometimes are dispersive; sometimes are neither cumulative nor dispersive. Ten bases are neither of the seven supramundane stages nor of the final supramundane stage. Two bases sometimes are of the seven supramundane stages; sometimes are of the final supramundane stage; sometimes are neither of the seven supramundane stages nor of the final supramundane stage. Ten bases are low. Two bases sometimes are low; sometimes are sublime; sometimes are immeasurable. Ten bases have no objects. Two bases sometimes have low objects; sometimes have sublime objects; sometimes have immeasurable objects; sometimes should not be said to have either, low objects; sublime objects or immeasurable objects. Ten bases are|intermediate. Two bases sometimes are inferior; sometimes are intermediate; sometimes are superior. Ten bases are of no fixed (resultant time). Two bases sometimes are false (states with) fixed (resultant time); sometimes are right (states with) fixed (resultant time); sometimes are of no fixed (resultant time).Yo gandho catunnaṁ mahābhūtānaṁ upādāya anidassano sappaṭigho mūlagandho sāragandho tacagandho pattagandho pupphagandho phalagandho āmagandho vissagandho sugandho duggandho, yo vā panaññopi atthi gandho catunnaṁ mahābhūtānaṁ upādāya anidassano sappaṭigho, yaṁ gandhaṁ anidassanaṁ sappaṭighaṁ ghānena anidassanena sappaṭighena ghāyi vā ghāyati vā ghāyissati vā ghāye vā, gandhopeso gandhāyatanampetaṁ gandhadhātupesā. Ten bases have no objects. Two bases sometimes have path as their object; sometimes have path as their cause; sometimes have path as their dominating factor; sometimes should not be said to have either, path as their object; path as their cause or path as their dominating factor. Five bases sometimes are risen; sometimes are bound to arise; should not be said to be, not risen. Audible base sometimes is risen; sometimes is not risen; should not be said to be, bound to arise. Five bases sometimes are risen; sometimes are not risen; sometimes are bound to arise. Ideational base sometimes is risen; sometimes is not risen; sometimes is bound to arise; sometimes should not be said to be either, risen; not risen or bound to arise. Eleven bases sometimes are past; sometimes are future; sometimes are present. Ideational base sometimes is past; sometimes is future; sometimes is present; sometimes should not be said to be either, past; future or present. Ten bases have no objects. Two bases sometimes have past objects; sometimes have future objects; sometimes have present objects; sometimesshould not be said to have either, past objects; future objects or present objects. (All bases) Sometimes are internal; sometimes are external; sometimes are both internal and external. Ten bases have no objects. Two bases sometimes have internal objects; sometimes have external objects; sometimes have both internal and external objects; sometimes should not be said to have either, internal objects; external objects or both internal and external objects. Visible base is visible, is impingent. Nine bases are not visible, are impingent. Two bases are not visible, are not impingent.Idaṁ vuccati “gandhāyatanaṁ”.

2. The CoupletsTattha katamaṁ rasāyatanaṁ? Eleven bases are not roots. Ideational base sometimes is root; sometimes is not root. Ten bases are not accompanied by roots. Two bases sometimes are accompanied by roots; sometimes are not accompanied by roots. Ten bases are not associated with roots. Two bases sometimes are associated with roots; sometimes are not associated with roots. Ten bases should not be said to be, roots also|accompanied by roots or accompanied by roots but are not roots. Mind base should not be said to be, root also accompanied by root; (it) sometimes is accompanied by root but is not root; sometimes should not be said to be, accompanied by root but is not root. Ideational base sometimes is root also accompanied by root; sometimes is accompanied by root but is not root; sometimes should not be said to be, root also accompanied by root or accompanied by root but is not root. Ten bases should not be said to be, roots also associated with roots or associated with roots but are not roots. Mind base should not be said to be, root also associated with root; (it) sometimes is associated with root but is not root; sometimes should not be said to be, associated with root but is not root. Ideational base sometimes is root also associated with root; sometimes is associated with root but is not root; sometimes should not be said to be, root also associated with root or associated with root but is not root. Ten bases are not roots, are not accompanied by roots. Mind base sometimes is not root, is accompanied by root; sometimes is not root, is not accompanied by root. Ideational base sometimes is not root, is accompanied by root; sometimes is not root, is not accompanied by root; sometimes should not be said to be, not root, is accompanied by root or not root, is not accompanied by root. (1)Yo raso catunnaṁ mahābhūtānaṁ upādāya anidassano sappaṭigho mūlaraso khandharaso tacaraso pattaraso puppharaso phalaraso ambilaṁ madhuraṁ tittakaṁ kaṭukaṁ loṇikaṁ khārikaṁ lambikaṁ kasāvo sādu asādu, yo vā panaññopi atthi raso catunnaṁ mahābhūtānaṁ upādāya anidassano sappaṭigho, yaṁ rasaṁ anidassanaṁ sappaṭighaṁ jivhāya anidassanāya sappaṭighāya sāyi vā sāyati vā sāyissati vā sāye vā, rasopeso rasāyatanampetaṁ rasadhātupesā. Eleven bases are with cause. Ideational base sometimes is with cause; sometimes is without cause. Eleven bases are conditioned. Ideational base sometimes is conditioned; sometimes is unconditioned. Visible base is visible.Eleven bases are not visible. Ten bases are impingent. Two bases are not impingent. Ten bases are material. Mind base is not material. Ideational base sometimes is material; sometimes is not material. Ten bases are mundane. Two bases sometimes are mundane; sometimes are supramundane. (All bases) Are cognizable by one way; are not cognizable by another way. (2)Idaṁ vuccati “rasāyatanaṁ”.

Eleven bases are not defilements. Ideational base sometimes is defilement; sometimes is not defilement. Ten bases are objects of the defilements. Two bases sometimes are objects of the defilements; sometimes are not objects of the defilements. Ten bases are not associated with the defilements. Two bases sometimes are associated with the defilements; sometimes are not associated with the defilements. Ten bases should not be said to be, defilements also objects of the defilements; (they) are objects of the defilements|but are not defilements. Mind base should not be said to be, defilement also the object of the defilements; (it) sometimes is the object of the defilements but is not defilement; sometimes should not be said to be, the object of the defilements but is not defilement. Ideational base sometimes is defilement also the object of the defilements; sometimes is the object of the defilements but is not defilement; sometimes should not be said to be, defilement also the object of the defilements or the object of the defilements but is not defilement. Ten bases should not be said to be, defilement also associated with the defilements or associated with the defilements but are not defilements. Mind base should not be said to be, defilement also associated with the defilements; (it) sometimes is associated with the defilements but is not defilement; sometimes should not be said to be, associated with the defilements but is not defilement. Ideational base sometimes is defilement also associated with the defilements; sometimes is associated with the defilements but is not defilement; sometimes should not be said to be, defilement also associated with the defilements or associated with the defilements but is not defilement. Ten bases are not associated with the defilements, are objects of the defilements. Two bases sometimes are not associated with the defilements, are objects of the defilements; sometimes are not associated with the defilements, are not objects of the defilements; sometimes should not be said to be, not associated with the defilements, are objects of the defilements or not associated with the defilements, are not objects of the defilements. (3)Tattha katamaṁ phoṭṭhabbāyatanaṁ? Eleven bases are not fetters. Ideational base sometimes is fetter; sometimes is not fetter. Ten bases are objects of the fetters. Two bases sometimes are objects of the fetters; sometimes are not objects of the fetters. Ten bases are not associated with the fetters. Two bases sometimes are associated with the fetters; sometimes are not associated with the fetters. Ten bases should not be said to be, fetters also objects of the fetters; (they) are objects of the fetters but are not fetters. Mind base should not be said to be, fetter also the object of the fetters; (it) sometimes is the object of the fetters but is not fetter; sometimes should not be said to be, the object of the fetters but is not fetter. Ideational base sometimes is fetter also the object of the fetters; sometimes is the object of the fetters but is not fetter; sometimes should not be said to be, fetter also the object of the fetters or the object of the fetters but is not fetter.|Ten bases should not be said to be, fetters also associated with the fetters or associated with the fetters but are not fetters.Mind base should not be said to be, fetter also associated with the fetters; (it) sometimes is associated with the fetters but is not fetter; sometimes should not be said to be, associated with the fetters but is not fetter. Ideational base sometimes is fetter also associated with the fetters; sometimes is associated with the fetters but is not fetter; sometimes should not be said to be, fetter also associated with the fetters or associated with the fetters but is not fetter. Ten bases are not associated with the fetters, are objects of the fetters. Two bases sometimes are not associated with the fetters, are objects of the fetters; sometimes are not associated with the fetters, are not objects of the fetters; sometimes should not be said to be, not associated with the fetters, are objects of the fetters or not associated with the fetters, are not objects of the fetters. (4)Pathavīdhātu tejodhātu vāyodhātu kakkhaḷaṁ mudukaṁ saṇhaṁ pharusaṁ sukhasamphassaṁ dukkhasamphassaṁ garukaṁ lahukaṁ, yaṁ phoṭṭhabbaṁ anidassanaṁ sappaṭighaṁ kāyena anidassanena sappaṭighena phusi vā phusati vā phusissati vā phuse vā, phoṭṭhabbopeso phoṭṭhabbāyatanampetaṁ phoṭṭhabbadhātupesā. Eleven bases are not ties. Ideational base sometimes is tie; sometimes is not tie. Ten bases are objects of the ties. Two bases sometimes are objects of the ties; sometimes are not objects of the ties. Ten bases are not associated with the ties. Two bases sometimes are associated with the ties; sometimes are not associated with the ties. Ten bases should not be said to be, ties also objects of the ties; (they) are objects of the ties but are not ties. Mind base should not be said to be, tie also the object of the ties; (it) sometimes is the object of the ties but is not tie; sometimes should not be said to be, the object of the ties but is not tie. Ideational base sometimes is tie also the object of the ties; sometimes is the object of the ties but is not tie; sometimes should not be said to be, tie also the object of the ties or the object of the ties but is not tie. Ten bases should not be said to be, ties also associated with the ties or associated with the ties but are not ties. Mind base should not be said to be, tie also associated with the ties; (it) sometimes is associated with the ties but is not tie; sometimes should not be said to be, associated with the ties but is not tie. Ideational base sometimes is tie also associated with the ties; sometimes is associated with the ties but is not tie; sometimes should not be said to be, tie also associated with the ties or associated with the ties but is not tie. Ten bases are not associated with the ties, are objects of the ties. Two bases sometimes are not associated with the ties, are objects of the ties; sometimes are not associated with the ties, are not objects of the ties; sometimes should not be said to be, not associated with the|ties, are objects of the ties or not associated with the ties, are not objects of the ties. (5)Idaṁ vuccati “phoṭṭhabbāyatanaṁ”.

Eleven bases are not floods.* Are not bonds.* Are not hindrances. Ideational base sometimes is hindrance; sometimes is not hindrance. Ten bases are objects of the hindrances. Two basessometimes are objects of the hindrances; sometimes are not objects of the hindrances. Ten bases are not associated with the hindrances. Two bases sometimes are associated with the hindrances; sometimes are not associated with the hindrances. Ten bases should not be said to be, hindrances also objects of the hindrances; (they) are objects of the hindrances but are not hindrances. Mind base should not be said to be, hindrance also the object of the hindrances; (it) sometimes is the object of the hindrances but is not hindrance; sometimes should not be said to be, the object of the hindrances but is not hindrance. Ideational base sometimes is hindrance also the object of the hindrances; sometimes is the object of the hindrances but is not hindrance; sometimes should not be said to be, hindrance also the object of the hindrances or the object of the hindrances but is not hindrance. Ten bases should not be said to be, hindrances also associated with the hindrances or associated with the hindrances but are not hindrances. Mind base should not be said to be, hindrance also associated with the hindrances; (it) sometimes is associated with the hindrances but is not hindrance; sometimes should not be said to be, associated with the hindrances but is not hindrance. Ideational base sometimes is hindrance also associated with the hindrances; sometimes is associated with the hindrances but is not hindrance; sometimes should not be said to be, hindrance also associated with the hindrances or associated with the hindrances but is not hindrance. Ten bases are not associated with the hindrances, are objects of the hindrances. Two bases sometimes are not associated with the hindrances, are objects of the hindrances; sometimes are not associated with the hindrances, are not objects of the hindrances; sometimes should not be said to be, not associated with the hindrances, are objects of the hindrances or not associated with the hindrances, are not objects of the hindrances. (8)Tattha katamaṁ dhammāyatanaṁ? * Complete as for hindrances.Vedanākkhandho, saññākkhandho, saṅkhārakkhandho, yañca rūpaṁ anidassanaappaṭighaṁ dhammāyatanapariyāpannaṁ, asaṅkhatā ca dhātu.

* Complete as for hindrances.Tattha katamo vedanākkhandho? Eleven bases are not perversions. Ideational base sometimes is perversion; sometimes is not perversion. Ten bases are objects of the perversions. Two bases sometimes are objects of the perversions;|sometimes are not objects of the perversions. Ten bases are not associated with the perversions. Mind base sometimes is associated with the perversions; sometimes is not associated with the perversions. Ideational base sometimes is associated with the perversions; sometimes is not associated with the perversions; sometimes should not be said to be, associated with the perversions or not associated with the perversions. Ten bases should not be said to be, perversions also objects of the perversions; (they) are objects of the perversions but are not perversions. Mind base should not be said to be, perversion also the object of the perversions; (it) sometimes is the object of the perversions but is not perversion; sometimes should not be said to be, the object of the perversions but is not perversion. Ideational base sometimes is perversion also the object of the perversions; sometimes is the object of the perversions but is not perversion; sometimes should not be said to be, perversion also the object of the perversions or the object of the perversions but is not perversion. Ten bases are not associated with the perversions, are objects of the perversions. Two bases sometimes are not associated with the perversions, are objects of the perversions; sometimes are not associated with the perversions, are not objects of the perversions; sometimes should not be said to be,not associated with the perversions, are objects of the perversions or not associated with the perversions, are not objects of the perversions. (9)Ekavidhena vedanākkhandho—Ten bases have no objects. Mind base has an object. Ideational base sometimes has an object; sometimes has no object. Mind base is consciousness. Eleven bases are not consciousness. Eleven bases are not mental concomitants. Ideational base sometimes is mental concomitant; sometimes is not mental concomitant. Ten bases are not associated with consciousness. Ideational base sometimes is associated with consciousness; sometimes is not associated with consciousness. Mind base should not be said to be, associated with consciousness or not associated with consciousness. Ten bases are not conjoined with consciousness. Ideational base sometimes is conjoined with consciousness; sometimes is not conjoined with consciousness. Mind base should not be said to be, conjoined with consciousness or not conjoined with consciousness. Six bases are not generated by consciousness. Six bases sometimes are generated by consciousness; sometimes are not generated by consciousness. Eleven bases are not co-existent with consciousness. Ideational base sometimes is co-existent with consciousness; sometimes is not co-|existent with consciousness. Eleven bases do not accompany consciousness. Ideational base sometimes accompanies consciousness; sometimes does not accompany consciousness. Eleven bases are not conjoined with, not generated by consciousness. Ideational base sometimes is conjoined with, generated by consciousness; sometimes is not conjoined with, not generated by consciousness. Eleven bases are not conjoined with, not generated by, not co-existent with consciousness. Ideational base sometimes is conjoined with, generated by, co-existent with consciousness; sometimes is not conjoined with, not generated by, not co-existent with consciousness. Eleven bases are not conjoined with, not generated by, do not accompany consciousness. Ideational base sometimes is conjoined with, generated by, accompanies consciousness; sometimes is not conjoined with, not generated by, does not accompany consciousness. (10)phassasampayutto. Six bases are internal. Six bases are external. Nine bases are derived. Two bases are not derived. Ideational base sometimes is derived; sometimes is not derived. Five bases are grasped (by craving and false view). Audible base is not grasped. Six bases sometimes are grasped; sometimes are not grasped. Eleven bases are not attachments. Ideational base sometimes is attachment; sometimes is not attachment. Ten bases are objects of the attachments. Two bases sometimes are objects of the attachments; sometimes are not objects of the attachments. Ten bases are not associated with the attachments. Two bases sometimes are associated with the attachments; sometimes are not associated with the attachments. Ten bases should not be said to be, attachments also objects of the attachments; (they) are objects of the attachments but are not attachments. Mind base should not be said to be, attachment also the object of the attachments; (it) sometimes is the object of the attachments but is not attachment; sometimes should not be said to be, the object of the attachments but is not attachment. Ideational base sometimes is attachment also the object of the attachments; sometimes is the object of the attachments but is not attachment; sometimes should not be said to be,attachment also the object of the attachments or the object of the attachments but is not attachment. Ten bases should not be said to be, attachments also associated with the attachments or associated with the attachments but are not attachments. Mind base should not be said to be, attachment also associated with the attachments; (it) sometimes is|associated with the attachments but is not attachment; sometimes should not be said to be, associated with the attachments but is not attachment. Ideational base sometimes is attachment also associated with the attachments; sometimes is associated with the attachments but is not attachment; sometimes should not be said to be, attachment also associated with the attachments or associated with the attachments but is not attachment. Ten bases are not associated with the attachments, are objects of the attachments. Two bases sometimes are not associated with the attachments, are objects of the attachments; sometimes are not associated with the attachments, are not objects of the attachments; sometimes should not be said to be, not associated with the attachments, are objects of the attachments or not associated with the attachments, are not objects of the attachments. (11)Duvidhena vedanākkhandho—Eleven bases are not corruptions. Ideational base sometimes is corruption; sometimes is not corruption. Ten bases are objects of the corruptions. Two bases sometimes are objects of the corruptions; sometimes are not objects of the corruptions. Ten bases are not corrupt. Two bases sometimes are corrupt; sometimes are not corrupt. Ten bases are not associated with the corruptions. Two bases sometimes are associated with the corruptions; sometimes are not associated with the corruptions. Ten bases should not be said to be, corruptions also objects of the corruptions; (they) are objects of the corruptions but are not corruptions. Mind base should not be said to be, corruption also the object of the corruptions; (it) sometimes is the object of the corruptions but is not corruption; sometimes should not be said to be, the object of the corruptions but is not corruption. Ideational base sometimes is corruption also the object of the corruptions; sometimes is the object of the corruptions but is not corruption; sometimes should not be said to be, corruption also the object of the corruptions or the object of the corruptions but is not corruption. Ten bases should not be said to be, corruptions also corrupt or corrupt but are not corruptions. Mind base should not be said to be, corruption also corrupt; (it) sometimes is corrupt but is not corruption; sometimes should not be said to be, corrupt but is not corruption. Ideational base sometimes is corruption also corrupt; sometimes is corrupt but is not corruption; sometimes should not be said to be, corruption also corrupt or corrupt but is not corruption.atthi sahetuko, atthi ahetuko. Ten bases should not be said to be, corruptions also associated|with the corruptions or associated with the corruptions but are not corruption. Mind base should not be said to be, corruption also associated with the corruptions; (it) sometimes is associated with the corruptions but is not corruption; sometimes should not be said to be, associated with the corruptions but is not corruption. Ideational base sometimes is corruption also associated with the corruptions; sometimes is associated with the corruptions but is not corruption; sometimes should not be said to be, corruption also associated with the corruptions or associated with the corruptions but is not corruption. Ten bases are not associated with the corruptions, are objects of the corruptions. Two bases sometimes are not associated with the corruptions, are objects of the corruptions;sometimes are not associated with the corruptions, are not objects of the corruptions; sometimes should not be said to be, not associated with the corruptions, are objects of the corruptions or not associated with the corruptions, are not objects of the corruptions. (12)Tividhena vedanākkhandho—Ten bases are not to be abandoned by the first path. Two bases sometimes are to be abandoned by the first path; sometimes are not to be abandoned by the first path. Ten bases are not to be abandoned by the subsequent paths. Two bases sometimes are to be abandoned by the subsequent paths; sometimes are not to be abandoned by the subsequent paths. Ten bases have no roots to be abandoned by the first path. Two bases sometimes have roots to be abandoned by the first path; sometimes have no roots to be abandoned by the first path. Ten bases have no roots to be abandoned by the subsequent paths. Two bases sometimes have roots to be abandoned by the subsequent paths; sometimes have no roots to be abandoned by the subsequent paths. Ten bases are without initial application. Two bases sometimes are accompanied by initial application; sometimes are without initial application. Ten bases are without sustained application. Two bases sometimes are accompanied by sustained application; sometimes are without sustained application. Ten bases are without zest. Two bases sometimes are with zest; sometimes are without zest. Ten bases are not accompanied by zest. Two bases sometimes are accompanied by zest; sometimes are not accompanied by zest. Ten bases are not accompanied by pleasure. Two bases sometimes are accompanied by pleasure; sometimes are not accompanied by pleasure. Ten bases are not accompanied by indifference. Two bases sometimes are accompanied by indifference; sometimes are not accompanied by indifference.atthi kusalo, atthi akusalo, atthi abyākato …pe… Tenbases are characteristic of the plane of desire. Two bases sometimes are characteristic of the plane of desire; sometimes are not characteristic of the plane of desire. Ten bases are not characteristic of the plane of form. Two bases sometimes are characteristic of the plane of form; sometimes are not characteristic of the plane of form. Ten bases are not characteristic of the formless plane. Two bases sometimes are characteristic of the formless plane; sometimes are not characteristic of the formless plane. Ten bases are included (i.e. are mundane). Two bases sometimes are included (i.e. are mundane); sometimes are not included (i.e. are supramundane). Ten bases do not tend to release. Two bases sometimes tend to release; sometimes do not tend to release. Ten bases are of no fixed (resultant time). Two bases sometimes are of fixed (resultant time); sometimes are of no fixed (resultant time). Ten bases are surpassable. Two bases sometimes are surpassable; sometimes are not surpassable. Ten bases are without cause of bewailing. Two bases sometimes are with cause of bewailing; sometimes are without cause of bewailing. (13)evaṁ dasavidhena vedanākkhandho …pe… (Here Ends the Section) Interrogationevaṁ bahuvidhena vedanākkhandho. Analysis of the Bases is EndedAyaṁ vuccati “vedanākkhandho”.

The Book of Analysis, an English translation of the Pali Abhidhamma Vibhaṅga. Translated byPaṭhamkyaw Ashin Thiṭṭila (Seiṭṭhila). Published by Pali Text Society,1969.Tattha katamo saññākkhandho? Paṭhamkyaw Ashin Thiṭṭila (Seiṭṭhila)Ekavidhena saññākkhandho—This SuttaCentral edition was prepared byManfred WierichandVen. Vimalaand proofread byAriya Baumann. Some changes were introduced:phassasampayutto. Manfred WierichDuvidhena saññākkhandho—Ven. Vimalaatthi sahetuko, atthi ahetuko. Ariya BaumannTividhena saññākkhandho—Internal and external links were added, so that readers can easily click the numerous references.Some abbreviations were expanded.Obvious oversights and errors were corrected, all of them minor.atthi kusalo, atthi akusalo, atthi abyākato …pe… Internal and external links were added, so that readers can easily click the numerous references.evaṁ dasavidhena saññākkhandho …pe… Some abbreviations were expanded.evaṁ bahuvidhena saññākkhandho. Obvious oversights and errors were corrected, all of them minor.Ayaṁ vuccati “saññākkhandho”.

The pagination of the originalTattha katamo saṅkhārakkhandho? This electronic version is published under the terms of the Creative Commons Attribution Non-Commercial 3.0 licence (CC BY-NC 3.0) as found here:http://creativecommons.org/licenses/by-nc/3.0/Ekavidhena saṅkhārakkhandho—All copyright is owned by the Pali Text Society. See also the statement under http://www.palitext.com/ → Publications → Copyright Announcement. For non-commercial use only.cittasampayutto. Duvidhena saṅkhārakkhandho—atthi hetu, atthi na hetu. Tividhena saṅkhārakkhandho—atthi kusalo, atthi akusalo, atthi abyākato …pe… evaṁ dasavidhena saṅkhārakkhandho …pe… evaṁ bahuvidhena saṅkhārakkhandho. Ayaṁ vuccati “saṅkhārakkhandho”.

Tattha katamaṁ rūpaṁ anidassanaappaṭighaṁ dhammāyatanapariyāpannaṁ? Itthindriyaṁ purisindriyaṁ …pe… kabaḷīkāro āhāro. Idaṁ vuccati rūpaṁ “anidassanaappaṭighaṁ dhammāyatanapariyāpannaṁ”.

Tattha katamā asaṅkhatā dhātu? Rāgakkhayo, dosakkhayo, mohakkhayo—ayaṁ vuccati “asaṅkhatā dhātu”.

Idaṁ vuccati dhammāyatanaṁ.
Abhidhammabhājanīyaṁ.

3. Pañhāpucchaka

Dvādasāyatanāni—cakkhāyatanaṁ, rūpāyatanaṁ, sotāyatanaṁ, saddāyatanaṁ, ghānāyatanaṁ, gandhāyatanaṁ, jivhāyatanaṁ, rasāyatanaṁ, kāyāyatanaṁ, phoṭṭhabbāyatanaṁ, manāyatanaṁ, dhammāyatanaṁ.

Dvādasannaṁ āyatanānaṁ kati kusalā, kati akusalā, kati abyākatā …pe… kati saraṇā, kati araṇā?

3.1. Tika

Dasāyatanā abyākatā. Dvāyatanā siyā kusalā, siyā akusalā, siyā abyākatā.

Dasāyatanā na vattabbā—“sukhāya vedanāya sampayuttā”tipi, “dukkhāya vedanāya sampayuttā”tipi, “adukkhamasukhāya vedanāya sampayuttā”tipi. Manāyatanaṁ siyā sukhāya vedanāya sampayuttaṁ, siyā dukkhāya vedanāya sampayuttaṁ, siyā adukkhamasukhāya vedanāya sampayuttaṁ. Dhammāyatanaṁ siyā sukhāya vedanāya sampayuttaṁ, siyā dukkhāya vedanāya sampayuttaṁ, siyā adukkhamasukhāya vedanāya sampayuttaṁ, siyā na vattabbaṁ—“sukhāya vedanāya sampayuttan”tipi, “dukkhāya vedanāya sampayuttan”tipi, “adukkhamasukhāya vedanāya sampayuttan”tipi.

Dasāyatanā nevavipākanavipākadhammadhammā. Dvāyatanā siyā vipākā, siyā vipākadhammadhammā, siyā nevavipākanavipākadhammadhammā.

Pañcāyatanā upādinnupādāniyā. Saddāyatanaṁ anupādinnupādāniyaṁ. Cattāro āyatanā siyā upādinnupādāniyā, siyā anupādinnupādāniyā, siyā anupādāniyā. Dvāyatanā siyā upādinnupādāniyā, siyā anupādinnupādāniyā, siyā anupādinnaanupādāniyā.

Dasāyatanā asaṅkiliṭṭhasaṅkilesikā. Dvāyatanā siyā saṅkiliṭṭhasaṅkilesikā, siyā asaṅkiliṭṭhasaṅkilesikā, siyā asaṅkiliṭṭhaasaṅkilesikā.

Dasāyatanā avitakkaavicārā. Manāyatanaṁ siyā savitakkasavicāraṁ, siyā avitakkavicāramattaṁ, siyā avitakkaavicāraṁ. Dhammāyatanaṁ siyā savitakkasavicāraṁ, siyā avitakkavicāramattaṁ, siyā avitakkaavicāraṁ, siyā na vattabbaṁ—“savitakkasavicāran”tipi, “avitakkavicāramattan”tipi, “avitakkaavicāran”tipi.

Dasāyatanā na vattabbā—“pītisahagatā”tipi, “sukhasahagatā”tipi, “upekkhāsahagatā”tipi. Dvāyatanā siyā pītisahagatā, siyā sukhasahagatā, siyā upekkhāsahagatā, siyā na vattabbā—“pītisahagatā”tipi, “sukhasahagatā”tipi, “upekkhāsahagatā”tipi.

Dasāyatanā neva dassanena na bhāvanāya pahātabbā. Dvāyatanā siyā dassanena pahātabbā, siyā bhāvanāya pahātabbā, siyā neva dassanena na bhāvanāya pahātabbā.

Dasāyatanā neva dassanena na bhāvanāya pahātabbahetukā. Dvāyatanā siyā dassanena na pahātabbahetukā, siyā bhāvanāya pahātabbahetukā, siyā neva dassanena na bhāvanāya pahātabbahetukā.

Dasāyatanā nevācayagāmināpacayagāmino. Dvāyatanā siyā ācayagāmino, siyā apacayagāmino, siyā nevācayagāmināpacayagāmino.

Dasāyatanā nevasekkhanāsekkhā. Dvāyatanā siyā sekkhā, siyā asekkhā, siyā nevasekkhanāsekkhā.

Dasāyatanā parittā. Dvāyatanā siyā parittā, siyā mahaggatā, siyā appamāṇā.

Dasāyatanā anārammaṇā. Dvāyatanā siyā parittārammaṇā, siyā mahaggatārammaṇā, siyā appamāṇārammaṇā, siyā na vattabbā—“parittārammaṇā”tipi, “mahaggatārammaṇā”tipi, “appamāṇārammaṇā”tipi.

Dasāyatanā majjhimā. Dvāyatanā siyā hīnā, siyā majjhimā, siyā paṇītā.

Dasāyatanā aniyatā. Dvāyatanā siyā micchattaniyatā, siyā sammattaniyatā, siyā aniyatā.

Dasāyatanā anārammaṇā. Dvāyatanā siyā maggārammaṇā, siyā maggahetukā, siyā maggādhipatino, siyā na vattabbā—“maggārammaṇā”tipi, “maggahetukā”tipi, “maggādhipatino”tipi.

Pañcāyatanā siyā uppannā, siyā uppādino, na vattabbā—“anuppannā”ti. Saddāyatanaṁ siyā uppannaṁ, siyā anuppannaṁ, na vattabbaṁ—“uppādī”ti. Pañcāyatanā siyā uppannā, siyā anuppannā, siyā uppādino. Dhammāyatanaṁ siyā uppannaṁ, siyā anuppannaṁ, siyā uppādī, siyā na vattabbaṁ—“uppannan”tipi, “anuppannan”tipi, “uppādī”tipi.

Ekādasāyatanā siyā atītā, siyā anāgatā, siyā paccuppannā. Dhammāyatanaṁ siyā atītaṁ, siyā anāgataṁ, siyā paccuppannaṁ, siyā na vattabbaṁ—“atītan”tipi, “anāgatan”tipi, “paccuppannan”tipi. Dasāyatanā anārammaṇā.

Dvāyatanā siyā atītārammaṇā, siyā anāgatārammaṇā, siyā paccuppannārammaṇā, siyā na vattabbā—“atītārammaṇā”tipi, “anāgatārammaṇā”tipi, “paccuppannārammaṇā”tipi.

Siyā ajjhattā, siyā bahiddhā, siyā ajjhattabahiddhā.

Dasāyatanā anārammaṇā. Dvāyatanā siyā ajjhattārammaṇā, siyā bahiddhārammaṇā, siyā ajjhattabahiddhārammaṇā, siyā na vattabbā—“ajjhattārammaṇā”tipi, “bahiddhārammaṇā”tipi, “ajjhattabahiddhārammaṇā”tipi.

Rūpāyatanaṁ sanidassanasappaṭighaṁ. Navāyatanā anidassanasappaṭighā. Dvāyatanā anidassanaappaṭighā.

3.2. 3.2 Duka

3.2.1. Hetugocchaka

Ekādasāyatanā na hetū. Dhammāyatanaṁ siyā hetu, siyā na hetu. Dasāyatanā ahetukā. Dvāyatanā siyā sahetukā, siyā ahetukā. Dasāyatanā hetuvippayuttā. Dvāyatanā siyā hetusampayuttā, siyā hetuvippayuttā. Dasāyatanā na vattabbā—“hetū ceva sahetukā cā”tipi, “sahetukā ceva na ca hetū”tipi. Manāyatanaṁ na vattabbaṁ—“hetu ceva sahetukañcā”ti, siyā sahetukañceva na ca hetu, siyā na vattabbaṁ—“sahetukañceva na ca hetū”ti. Dhammāyatanaṁ siyā hetu ceva sahetukañca, siyā sahetukañceva na ca hetu, siyā na vattabbaṁ—“hetu ceva sahetukañcā”tipi, “sahetukañceva na ca hetū”tipi. Dasāyatanā na vattabbā—“hetū ceva hetusampayuttā cā”tipi, “hetusampayuttā ceva na ca hetū”tipi. Manāyatanaṁ na vattabbaṁ—“hetu ceva hetusampayuttañcā”ti, siyā hetusampayuttañceva na ca hetu, siyā na vattabbaṁ—“hetusampayuttañceva na ca hetū”ti. Dhammāyatanaṁ siyā hetu ceva hetusampayuttañca, siyā hetusampayuttañceva na ca hetu, siyā na vattabbaṁ—“hetu ceva hetusampayuttañcā”tipi, “hetusampayuttañceva na ca hetū”tipi. Dasāyatanā na hetuahetukā. Manāyatanaṁ siyā na hetusahetukaṁ, siyā na hetuahetukaṁ. Dhammāyatanaṁ siyā na hetusahetukaṁ, siyā na hetuahetukaṁ, siyā na vattabbaṁ—“na hetusahetukan”tipi, “na hetuahetukan”tipi.

3.2.2. Cūḷantaraduka

Ekādasāyatanā sappaccayā. Dhammāyatanaṁ siyā sappaccayaṁ, siyā appaccayaṁ. Ekādasāyatanā saṅkhatā. Dhammāyatanaṁ siyā saṅkhataṁ, siyā asaṅkhataṁ. Rūpāyatanaṁ sanidassanaṁ. Ekādasāyatanā anidassanā. Dasāyatanā sappaṭighā. Dvāyatanā appaṭighā. Dasāyatanā rūpā. Manāyatanaṁ arūpaṁ. Dhammāyatanaṁ siyā rūpaṁ, siyā arūpaṁ. Dasāyatanā lokiyā. Dvāyatanā siyā lokiyā, siyā lokuttarā; kenaci viññeyyā, kenaci na viññeyyā.

3.2.3. Āsavagocchaka

Ekādasāyatanā no āsavā. Dhammāyatanaṁ siyā āsavo, siyā no āsavo. Dasāyatanā sāsavā. Dvāyatanā siyā sāsavā, siyā anāsavā. Dasāyatanā āsavavippayuttā. Dvāyatanā siyā āsavasampayuttā, siyā āsavavippayuttā. Dasāyatanā na vattabbā—“āsavā ceva sāsavā cā”ti, sāsavā ceva no ca āsavā. Manāyatanaṁ na vattabbaṁ—“āsavo ceva sāsavañcā”ti, siyā sāsavañceva no ca āsavo, siyā na vattabbaṁ—“sāsavañceva no ca āsavo”ti. Dhammāyatanaṁ siyā āsavo ceva sāsavañca, siyā sāsavañceva no ca āsavo, siyā na vattabbaṁ—“āsavo ceva sāsavañcā”tipi, “sāsavañceva no ca āsavo”tipi. Dasāyatanā na vattabbā—“āsavā ceva āsavasampayuttā cā”tipi, “āsavasampayuttā ceva no ca āsavā”tipi. Manāyatanaṁ na vattabbaṁ—“āsavo ceva āsavasampayuttañcā”ti, siyā āsavasampayuttañceva no ca āsavo, siyā na vattabbaṁ—“āsavasampayuttañceva no ca āsavo”ti. Dhammāyatanaṁ siyā āsavo ceva āsavasampayuttañca, siyā āsavasampayuttañceva no ca āsavo, siyā na vattabbaṁ—“āsavo ceva āsavasampayuttañcā”tipi, “āsavasampayuttañceva no ca āsavo”tipi. Dasāyatanā āsavavippayuttasāsavā. Dvāyatanā siyā āsavavippayuttasāsavā, siyā āsavavippayuttaanāsavā, siyā na vattabbā—“āsavavippayuttasāsavā”tipi, “āsavavippayuttaanāsavā”tipi.

3.2.4. Saṁyojanagocchaka

Ekādasāyatanā no saṁyojanā. Dhammāyatanaṁ siyā saṁyojanaṁ, siyā no saṁyojanaṁ. Dasāyatanā saṁyojaniyā. Dvāyatanā siyā saṁyojaniyā, siyā asaṁyojaniyā. Dasāyatanā saṁyojanavippayuttā. Dvāyatanā siyā saṁyojanasampayuttā, siyā saṁyojanavippayuttā. Dasāyatanā na vattabbā—“saṁyojanā ceva saṁyojaniyā cā”ti, saṁyojaniyā ceva no ca saṁyojanā. Manāyatanaṁ na vattabbaṁ—“saṁyojanañceva saṁyojaniyañcā”ti, siyā saṁyojaniyañceva no ca saṁyojanaṁ, siyā na vattabbaṁ—“saṁyojaniyañceva no ca saṁyojanan”ti. Dhammāyatanaṁ siyā saṁyojanañceva saṁyojaniyañca, siyā saṁyojaniyañceva no ca saṁyojanaṁ, siyā na vattabbaṁ—“saṁyojanañceva saṁyojaniyan”tipi, “saṁyojaniyañceva no ca saṁyojanan”tipi. Dasāyatanā na vattabbā—“saṁyojanā ceva saṁyojanasampayuttā cā”tipi, “saṁyojanasampayuttā ceva no ca saṁyojanā”tipi. Manāyatanaṁ na vattabbaṁ—“saṁyojanañceva saṁyojanasampayuttañcā”ti, siyā saṁyojanasampayuttañceva no ca saṁyojanaṁ, siyā na vattabbaṁ—“saṁyojanasampayuttañceva no ca saṁyojanan”ti. Dhammāyatanaṁ siyā saṁyojanañceva saṁyojanasampayuttañca, siyā saṁyojanasampayuttañceva no ca saṁyojanaṁ, siyā na vattabbaṁ—“saṁyojanañceva saṁyojanasampayuttañcā”tipi, “saṁyojanasampayuttañceva no ca saṁyojanan”tipi. Dasāyatanā saṁyojanavippayuttasaṁyojaniyā. Dvāyatanā siyā saṁyojanavippayuttasaṁyojaniyā, siyā saṁyojanavippayuttaasaṁyojaniyā, siyā na vattabbā—“saṁyojanavippayuttasaṁyojaniyā”tipi, “saṁyojanavippayuttaasaṁyojaniyā”tipi.

3.2.5. Ganthagocchaka

Ekādasāyatanā no ganthā. Dhammāyatanaṁ siyā gantho, siyā no gantho. Dasāyatanā ganthaniyā. Dvāyatanā siyā ganthaniyā, siyā aganthaniyā. Dasāyatanā ganthavippayuttā. Dvāyatanā siyā ganthasampayuttā, siyā ganthavippayuttā. Dasāyatanā na vattabbā—“ganthā ceva ganthaniyā cā”ti, ganthaniyā ceva no ca ganthā. Manāyatanaṁ na vattabbaṁ—“gantho ceva ganthaniyañcā”ti, siyā ganthaniyañceva no ca gantho, siyā na vattabbaṁ—“ganthaniyañceva no ca gantho”ti. Dhammāyatanaṁ siyā gantho ceva ganthaniyañca, siyā ganthaniyañceva no ca gantho, siyā na vattabbaṁ—“gantho ceva ganthaniyañcā”tipi, “ganthaniyañceva no ca gantho”tipi. Dasāyatanā na vattabbā—“ganthā ceva ganthasampayuttā cā”tipi, “ganthasampayuttā ceva no ca ganthā”tipi. Manāyatanaṁ na vattabbaṁ—“gantho ceva ganthasampayuttañcā”ti, siyā ganthasampayuttañceva no ca gantho, siyā na vattabbaṁ—“ganthasampayuttañceva no ca gantho”ti. Dhammāyatanaṁ siyā gantho ceva ganthasampayuttañca, siyā ganthasampayuttañceva no ca gantho, siyā na vattabbaṁ—“gantho ceva ganthasampayuttañcā”tipi, “ganthasampayuttañceva no ca gantho”tipi. Dasāyatanā ganthavippayuttaganthaniyā. Dvāyatanā siyā ganthavippayuttaganthaniyā, siyā ganthavippayuttaaganthaniyā, siyā na vattabbā—“ganthavippayuttaganthaniyā”tipi, “ganthavippayuttaaganthaniyā”tipi.

2.3.2.6. Oghayoganīvaraṇagocchaka

Ekādasāyatanā no oghā …pe… no yogā …pe… no nīvaraṇā. Dhammāyatanaṁ siyā nīvaraṇaṁ, siyā no nīvaraṇaṁ. Dasāyatanā nīvaraṇiyā. Dvāyatanā siyā nīvaraṇiyā, siyā anīvaraṇiyā. Dasāyatanā nīvaraṇavippayuttā. Dvāyatanā siyā nīvaraṇasampayuttā, siyā nīvaraṇavippayuttā. Dasāyatanā na vattabbā—“nīvaraṇā ceva nīvaraṇiyā cā”ti, nīvaraṇiyā ceva no ca nīvaraṇā. Manāyatanaṁ na vattabbaṁ—“nīvaraṇañceva nīvaraṇiyañcā”ti, siyā nīvaraṇiyañceva no ca nīvaraṇaṁ, siyā na vattabbaṁ—“nīvaraṇiyañceva no ca nīvaraṇan”ti. Dhammāyatanaṁ siyā nīvaraṇañceva nīvaraṇiyañca, siyā nīvaraṇiyañceva no ca nīvaraṇaṁ, siyā na vattabbaṁ—“nīvaraṇañceva nīvaraṇiyañcā”tipi, “nīvaraṇiyañceva no ca nīvaraṇan”tipi. Dasāyatanā na vattabbā—“nīvaraṇā ceva nīvaraṇasampayuttā cā”tipi, nīvaraṇasampayuttā ceva no ca nīvaraṇātipi. Manāyatanaṁ na vattabbaṁ—“nīvaraṇañceva nīvaraṇasampayuttañcā”ti, siyā nīvaraṇasampayuttañceva no ca nīvaraṇaṁ, siyā na vattabbaṁ—“nīvaraṇasampayuttañceva no ca nīvaraṇan”ti. Dhammāyatanaṁ siyā nīvaraṇañceva nīvaraṇasampayuttañca, siyā nīvaraṇasampayuttañceva no ca nīvaraṇaṁ, siyā na vattabbaṁ—“nīvaraṇañceva nīvaraṇasampayuttañcā”tipi, “nīvaraṇasampayuttañceva no ca nīvaraṇan”tipi. Dasāyatanā nīvaraṇavippayuttanīvaraṇiyā. Dvāyatanā siyā nīvaraṇavippayuttanīvaraṇiyā, siyā nīvaraṇavippayuttaanīvaraṇiyā, siyā na vattabbā—“nīvaraṇavippayuttanīvaraṇiyā”tipi, “nīvaraṇavippayuttaanīvaraṇiyā”tipi.

3.2.9. Parāmāsagocchaka

Ekādasāyatanā no parāmāsā. Dhammāyatanaṁ siyā parāmāso, siyā no parāmāso. Dasāyatanā parāmaṭṭhā. Dvāyatanā siyā parāmaṭṭhā, siyā aparāmaṭṭhā. Dasāyatanā parāmāsavippayuttā. Manāyatanaṁ siyā parāmāsasampayuttaṁ, siyā parāmāsavippayuttaṁ. Dhammāyatanaṁ siyā parāmāsasampayuttaṁ, siyā parāmāsavippayuttaṁ, siyā na vattabbaṁ—“parāmāsasampayuttan”tipi, “parāmāsavippayuttan”tipi. Dasāyatanā na vattabbā—“parāmāsā ceva parāmaṭṭhā cā”ti, “parāmaṭṭhā ceva no ca parāmāsā”. Manāyatanaṁ na vattabbaṁ—“parāmāso ceva parāmaṭṭhañcā”ti, siyā parāmaṭṭhañceva no ca parāmāso, siyā na vattabbaṁ—“parāmaṭṭhañceva no ca parāmāso”ti. Dhammāyatanaṁ siyā parāmāso ceva parāmaṭṭhañca, siyā parāmaṭṭhañceva no ca parāmāso, siyā na vattabbaṁ—“parāmāso ceva parāmaṭṭhañcā”tipi, “parāmaṭṭhañceva no ca parāmāso”tipi. Dasāyatanā parāmāsavippayuttaparāmaṭṭhā. Dvāyatanā siyā parāmāsavippayuttaparāmaṭṭhā, siyā parāmāsavippayuttaaparāmaṭṭhā, siyā na vattabbā—“parāmāsavippayuttaparāmaṭṭhā”tipi, “parāmāsavippayuttaaparāmaṭṭhā”tipi.

3.2.10. Mahantaraduka

Dasāyatanā anārammaṇā. Manāyatanaṁ sārammaṇaṁ. Dhammāyatanaṁ siyā sārammaṇaṁ, siyā anārammaṇaṁ. Manāyatanaṁ cittaṁ. Ekādasāyatanā no cittā. Ekādasāyatanā acetasikā. Dhammāyatanaṁ siyā cetasikaṁ, siyā acetasikaṁ. Dasāyatanā cittavippayuttā. Dhammāyatanaṁ siyā cittasampayuttaṁ, siyā cittavippayuttaṁ. Manāyatanaṁ na vattabbaṁ—“cittena sampayuttan”tipi, “cittena vippayuttan”tipi. Dasāyatanā cittavisaṁsaṭṭhā. Dhammāyatanaṁ siyā cittasaṁsaṭṭhaṁ, siyā cittavisaṁsaṭṭhaṁ. Manāyatanaṁ na vattabbaṁ—“cittena saṁsaṭṭhan”tipi, “cittena visaṁsaṭṭhan”tipi. Chāyatanā no cittasamuṭṭhānā. Chāyatanā siyā cittasamuṭṭhānā, siyā no cittasamuṭṭhānā. Ekādasāyatanā no cittasahabhuno. Dhammāyatanaṁ siyā cittasahabhū, siyā no cittasahabhū. Ekādasāyatanā no cittānuparivattino. Dhammāyatanaṁ siyā cittānuparivatti, siyā no cittānuparivatti. Ekādasāyatanā no cittasaṁsaṭṭhasamuṭṭhānā. Dhammāyatanaṁ siyā cittasaṁsaṭṭhasamuṭṭhānaṁ, siyā no cittasaṁsaṭṭhasamuṭṭhānaṁ. Ekādasāyatanā no cittasaṁsaṭṭhasamuṭṭhānasahabhuno. Dhammāyatanaṁ siyā cittasaṁsaṭṭhasamuṭṭhānasahabhū, siyā no cittasaṁsaṭṭhasamuṭṭhānasahabhū. Ekādasāyatanā no cittasaṁsaṭṭhasamuṭṭhānānuparivattino. Dhammāyatanaṁ siyā cittasaṁsaṭṭhasamuṭṭhānānuparivatti, siyā no cittasaṁsaṭṭhasamuṭṭhānānuparivatti.

Chāyatanā ajjhattikā. Chāyatanā bāhirā. Navāyatanā upādā. Dvāyatanā no upādā. Dhammāyatanaṁ siyā upādā, siyā no upādā. Pañcāyatanā upādinnā. Saddāyatanaṁ anupādinnaṁ. Chāyatanā siyā upādinnā, siyā anupādinnā.

3.2.11. Upādānagocchaka

Ekādasāyatanā no upādānā. Dhammāyatanaṁ siyā upādānaṁ, siyā no upādānaṁ. Dasāyatanā upādāniyā. Dvāyatanā siyā upādāniyā, siyā anupādāniyā. Dasāyatanā upādānavippayuttā. Dvāyatanā siyā upādānasampayuttā, siyā upādānavippayuttā. Dasāyatanā na vattabbā—“upādānā ceva upādāniyā cā”ti, upādāniyā ceva no ca upādānā. Manāyatanaṁ na vattabbaṁ—“upādānañceva upādāniyañcā”ti, siyā upādāniyañceva no ca upādānaṁ, siyā na vattabbaṁ—“upādāniyañceva no ca upādānan”ti. Dhammāyatanaṁ siyā upādānañceva upādāniyañca, siyā upādāniyañceva no ca upādānaṁ, siyā na vattabbaṁ—“upādānañceva upādāniyañcā”tipi, “upādāniyañceva no ca upādānan”tipi. Dasāyatanā na vattabbā—“upādānā ceva upādānasampayuttā cā”tipi, “upādānasampayuttā ceva no ca upādānā”tipi. Manāyatanaṁ na vattabbaṁ—“upādāniyañceva upādānasampayuttañcā”ti, siyā upādānasampayuttañceva no ca upādānaṁ, siyā na vattabbaṁ—“upādānasampayuttañceva no ca upādānan”ti. Dhammāyatanaṁ siyā upādānañceva upādānasampayuttañca, siyā upādānasampayuttañceva no ca upādānaṁ, siyā na vattabbaṁ—“upādānañceva upādānasampayuttañcā”tipi, “upādānasampayuttañceva no ca upādānan”tipi. Dasāyatanā upādānavippayuttaupādāniyā. Dvāyatanā siyā upādānasampayuttaupādāniyā, siyā upādānavippayuttaanupādāniyā, siyā na vattabbā—“upādānavippayuttaupādāniyā”tipi, “upādānavippayuttaanupādāniyā”tipi.

3.2.12. Kilesagocchaka

Ekādasāyatanā no kilesā. Dhammāyatanaṁ siyā kileso, siyā no kileso. Dasāyatanā saṅkilesikā. Dvāyatanā siyā saṅkilesikā, siyā asaṅkilesikā. Dasāyatanā asaṅkiliṭṭhā. Dvāyatanā siyā saṅkiliṭṭhā, siyā asaṅkiliṭṭhā. Dasāyatanā kilesavippayuttā. Dvāyatanā siyā kilesasampayuttā, siyā kilesavippayuttā. Dasāyatanā na vattabbā—“kilesā ceva saṅkilesikā cā”ti, saṅkilesikā ceva no ca kilesā. Manāyatanaṁ na vattabbaṁ—“kileso ceva saṅkilesikañcā”ti, siyā saṅkilesikañceva no ca kileso, siyā na vattabbaṁ—“saṅkilesikañceva no ca kileso”ti. Dhammāyatanaṁ siyā kileso ceva saṅkilesikañca, siyā saṅkilesikañceva no ca kileso, siyā na vattabbaṁ—“kileso ceva saṅkilesikañcā”tipi, “saṅkilesikañceva no ca kileso”tipi. Dasāyatanā na vattabbā—“kilesā ceva saṅkiliṭṭhā cā”tipi, “saṅkiliṭṭhā ceva no ca kilesā”tipi. Manāyatanaṁ na vattabbaṁ—“kileso ceva saṅkiliṭṭhañcā”ti, siyā saṅkiliṭṭhañceva no ca kileso, siyā na vattabbaṁ—“saṅkiliṭṭhañceva no ca kileso”ti. Dhammāyatanaṁ siyā kileso ceva saṅkiliṭṭhañca, siyā saṅkiliṭṭhañceva no ca kileso, siyā na vattabbaṁ—“kileso ceva saṅkiliṭṭhañcā”tipi, “saṅkiliṭṭhañceva no ca kileso”tipi.

Dasāyatanā na vattabbā—“kilesā ceva kilesasampayuttā cā”tipi, “kilesasampayuttā ceva no ca kilesā”tipi. Manāyatanaṁ na vattabbaṁ—“kileso ceva kilesasampayuttañcā”ti, siyā kilesasampayuttañceva no ca kileso, siyā na vattabbaṁ—“kilesasampayuttañceva no ca kileso”ti. Dhammāyatanaṁ siyā kileso ceva kilesasampayuttañca, siyā kilesasampayuttañceva no ca kileso, siyā na vattabbaṁ—“kileso ceva kilesasampayuttañcā”tipi, “kilesasampayuttañceva no ca kileso”tipi. Dasāyatanā kilesavippayuttasaṅkilesikā. Dvāyatanā siyā kilesavippayuttasaṅkilesikā, siyā kilesavippayuttaasaṅkilesikā, siyā na vattabbā—“kilesavippayuttasaṅkilesikā”tipi, “kilesavippayuttaasaṅkilesikā”tipi.

3.2.13. Piṭṭhiduka

Dasāyatanā na dassanena pahātabbā. Dvāyatanā siyā dassanena pahātabbā, siyā na dassanena pahātabbā. Dasāyatanā na bhāvanāya pahātabbā. Dvāyatanā siyā bhāvanāya pahātabbā, siyā na bhāvanāya pahātabbā. Dasāyatanā na dassanena pahātabbahetukā. Dvāyatanā siyā dassanena pahātabbahetukā, siyā na dassanena pahātabbahetukā. Dasāyatanā na bhāvanāya pahātabbahetukā. Dvāyatanā siyā bhāvanāya pahātabbahetukā, siyā na bhāvanāya pahātabbahetukā. Dasāyatanā avitakkā. Dvāyatanā siyā savitakkā, siyā avitakkā. Dasāyatanā avicārā. Dvāyatanā siyā savicārā, siyā avicārā. Dasāyatanā appītikā. Dvāyatanā siyā sappītikā, siyā appītikā. Dasāyatanā na pītisahagatā. Dvāyatanā siyā pītisahagatā, siyā na pītisahagatā. Dasāyatanā na sukhasahagatā. Dvāyatanā siyā sukhasahagatā, siyā na sukhasahagatā. Dasāyatanā na upekkhāsahagatā. Dvāyatanā siyā upekkhāsahagatā, siyā na upekkhāsahagatā.

Dasāyatanā kāmāvacarā. Dvāyatanā siyā kāmāvacarā, siyā na kāmāvacarā. Dasāyatanā na rūpāvacarā. Dvāyatanā siyā rūpāvacarā, siyā na rūpāvacarā. Dasāyatanā na arūpāvacarā. Dvāyatanā siyā arūpāvacarā, siyā na arūpāvacarā. Dasāyatanā pariyāpannā. Dvāyatanā siyā pariyāpannā, siyā apariyāpannā. Dasāyatanā aniyyānikā. Dvāyatanā siyā niyyānikā, siyā aniyyānikā. Dasāyatanā aniyatā. Dvāyatanā siyā niyatā, siyā aniyatā. Dasāyatanā sauttarā. Dvāyatanā siyā sauttarā, siyā anuttarā. Dasāyatanā araṇā. Dvāyatanā siyā saraṇā, siyā araṇāti.

Pañhāpucchakaṁ.

Āyatanavibhaṅgo niṭṭhito.