18. Analysis of the Heart of the Teaching1. Sabbasaṅgāhikavāra

1. Section Comprising All (States)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 bases; how many elements; how many truths; how many controlling 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 bases; eighteen elements; four truths; twenty-two controlling 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? Therein what are thefive aggregates? The aggregate of material quality, aggregate of feeling, aggregate of perception, aggregate of mental concomitants, aggregate of consciousness. These are called the five aggregates. (1)Rūpakkhandho, vedanākkhandho, saññākkhandho, saṅkhārakkhandho, viññāṇakkhandho—five aggregatesime vuccanti “pañcakkhandhā”.

Therein what are thetwelve bases? 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. These are called the twelve bases. (2)Tattha katamāni dvādasāyatanāni? twelve basesCakkhāyatanaṁ, rūpāyatanaṁ, sotāyatanaṁ, saddāyatanaṁ, ghānāyatanaṁ, gandhāyatanaṁ, jivhāyatanaṁ, rasāyatanaṁ, kāyāyatanaṁ, phoṭṭhabbāyatanaṁ, manāyatanaṁ, dhammāyatanaṁ—Therein what are theeighteen elements? The 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. These are called the eighteen elements. (3)imāni vuccanti “dvādasāyatanāni”.

eighteen elementsTattha katamā aṭṭhārasa dhātuyo? Therein what are thefour truths? The truth of suffering,|the truth of the cause, the truth of cessation, the truth of the path. These are called the four truths. (4)Cakkhudhātu, rūpadhātu, cakkhuviññāṇadhātu, sotadhātu, saddadhātu, sotaviññāṇadhātu, ghānadhātu, gandhadhātu, ghānaviññāṇadhātu, jivhādhātu, rasadhātu, jivhāviññāṇadhātu, kāyadhātu, phoṭṭhabbadhātu, kāyaviññāṇadhātu, manodhātu, dhammadhātu, manoviññāṇadhātu—four truthsimā vuccanti “aṭṭhārasa dhātuyo”.

Therein what are thetwenty-two controlling faculties? The controlling faculty of eye, controlling faculty of ear, controlling faculty of nose, controlling faculty of tongue, controlling faculty of body, controlling faculty of mind, controlling faculty of femininity, controlling faculty of masculinity, controlling faculty of vital principle, controlling faculty of pleasure (physical), controlling faculty of pain (physical), controlling faculty of mental pleasure, controlling faculty of mental pain, controlling faculty of indifference, controlling faculty of confidence, controlling faculty of energy, controlling faculty of mindfulness, controlling faculty of concentration, controlling faculty of wisdom, controlling faculty of initial enlightenment, controlling faculty of intermediate enlightenment, controlling faculty of final enlightenment. These are called the twenty-two controlling faculties. (5)Tattha katamāni cattāri saccāni? twenty-two controlling facultiesDukkhasaccaṁ, samudayasaccaṁ, nirodhasaccaṁ, maggasaccaṁ—Therein what arethe nine roots? The three good roots; three bad roots; three neither-good-nor-bad roots.imāni vuccanti “cattāri saccāni”.

the nine rootsTattha katamāni bāvīsatindriyāni? Therein what are thethree good roots? The good root of absence of greed, the good root of absence of hatred, the good root of absence of dullness. These are the three good roots.Cakkhundriyaṁ, sotindriyaṁ, ghānindriyaṁ, jivhindriyaṁ, kāyindriyaṁ, manindriyaṁ, itthindriyaṁ, purisindriyaṁ, jīvitindriyaṁ, sukhindriyaṁ, dukkhindriyaṁ, somanassindriyaṁ, domanassindriyaṁ, upekkhindriyaṁ, saddhindriyaṁ, vīriyindriyaṁ, satindriyaṁ, samādhindriyaṁ, paññindriyaṁ, anaññātaññassāmītindriyaṁ, aññindriyaṁ, aññātāvindriyaṁ—three good rootsimāni vuccanti “bāvīsatindriyāni”.

Therein what are thethree bad roots? The bad root of greed, the bad root of hatred, the bad root of dullness. These are the three bad roots.Tattha katame nava hetū? three bad rootsTayo kusalahetū, tayo akusalahetū, tayo abyākatahetū.

Therein what are thethree neither-good-nor-bad roots? The absence of greed, absence of hatred, absence of dullness in the resultants of good states and in inoperative neither-good-nor-bad states. These are the three neither-good-nor-bad roots. These are called the nine roots. (6)Tattha katame tayo kusalahetū? three neither-good-nor-bad rootsAlobho kusalahetu, adoso kusalahetu, amoho kusalahetu—Therein what are thefour nutrients? The nutrient factor of food, the nutrient of contact,the nutrient of volition, the nutrient of consciousness. These are called the four nutrients. (7)ime tayo kusalahetū.

four nutrientsTattha katame tayo akusalahetū? Therein what are theseven (types of) contact? 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. (8)Lobho akusalahetu, doso akusalahetu, moho akusalahetu—seven (types of) contactime tayo akusalahetū.

Therein what are theseven (types of) feeling? 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. These are called the seven (types of) feeling. (9)Tattha katame tayo abyākatahetū? seven (types of) feelingKusalānaṁ vā dhammānaṁ vipākato kiriyābyākatesu vā dhammesu alobho, adoso, amoho—Therein what are theseven (types of) perception? 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)Therein what are theseven (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. These are called the seven (types of) volition. (11)Therein what are theseven (types of) consciousness? Eye consciousness, ear consciousness, nose consciousness,tongue consciousness, body consciousness, mind element, mind-consciousness-element. These are called the seven (types of) consciousness. (12)2. Section Dealing with Arising and Non-arising1. The Element of (the Plane of) DesireIn the element of desire, how many aggregates; how many bases; how many elements; how many truths; how many controlling 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?In the element of desire are five aggregates; twelve bases; eighteen elements; three truths; twenty-two controlling 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.Therein what are thefive aggregates in the element of desire? The aggregate of material quality, aggregate of feeling, aggregate of perception, aggregate of mental concomitants, aggregate of consciousness. These are called the five aggregates in the element of desire. (1)Therein what are thetwelve bases in the element of desire? Eye base, visible base, ear base, audible base, nose base, odorous base, tongue base, sapid base, body base, tangible base, mind base, ideational base. These are called the twelve bases in the element of desire. (2)Therein what are theeighteen elements in the element of desire? 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. These are called the eighteen elements in the element of desire. (3)Therein what are thethree truths in the element of desire? The truth of suffering, the truth of the cause, the truth of the path. These are called the three truths in the element of desire. (4)Therein what are thetwenty-two controlling faculties in the element of desire? The controlling faculty of eye, controlling faculty of ear,* controlling faculty of final enlightenment. These are called the twenty-two controlling faculties in the element of desire. (5)* Intermediate controlling faculties.Therein what are thenine roots in the element of desire? The three good roots; three bad roots; three neither-good-nor-bad roots.* These are called the nine roots in the element of desire. (6)* See paragraph984.Therein what are thefour nutrients in the element of desire? The nutrient factor of food, the nutrient of contact, the nutrient of|volition, the nutrient of consciousness. These are called the four nutrients in the element of desire. (7)Therein what are theseven (types of) contact in the element of desire? 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 in the element of desire. (8)Therein what are theseven (types of) feeling in the element of desire? 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. These are called the seven (types of) feeling in the element of desire. (9)Therein what are theseven (types of) perception in the element of desire? 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. (10)Therein what are theseven (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. These are called the seven (types of) volition in the element of desire. (11)Therein what are theseven (types of) consciousness in the element of desire? Eye consciousness, ear consciousness, nose consciousness, tongue consciousness, body consciousness, mind element, mind-consciousness-element. These are called the seven (types of) consciousness in the element of desire. (12)2. The Element of (the Plane of) FormIn the element of form how many aggregates; how many bases; how many elements; how many truths; how many controlling faculties;* how many (types of) consciousness?* See paragraph991.Inthe element of form are five aggregates; six bases; nine elements; three truths; fourteen controlling 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.Therein what are thefive aggregates in the element of form? The aggregate of material quality, aggregate of feeling, aggregate of perception, aggregate of mental concomitants, aggregate of consciousness. These are called the five aggregates in the element of form. (1)Therein what are thesix bases in the element of form? Eye base, visible base, ear base, audible base, mind base, ideational base. These are called the six bases in the element of form. (2)Therein what are thenine elements in the element of form? 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. (3)Therein what are thethree truths in the element of form? 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)Therein what are thefourteen controlling faculties in the element of form? The controlling faculty of eye, controlling faculty of ear, controlling faculty of mind, controlling faculty of vital principle,controlling faculty of mental pleasure, controlling faculty of indifference, controlling faculty of confidence, controlling faculty of energy, controlling faculty of mindfulness, controlling faculty of concentration, controlling faculty of wisdom, controlling faculty of initial enlightenment, controlling faculty of intermediate enlightenment, controlling faculty of final enlightenment. These are called the fourteen controlling faculties in the element of form. (5)Therein what are theeight roots in the element of form? The three good roots; two bad roots; three neither-good-nor-bad roots.Therein what are thethree good roots? The good root of absence of greed, the good root of absence of hatred, the good root of absence of dullness. These are the three good roots.Thereinwhat are thetwo bad roots? The bad root of greed, the bad root of dullness. These are the two bad roots.Therein what are thethree neither-good-nor-bad roots? The absence of greed, absence of hatred, absence of dullness in the resultants of good states and in inoperative neither-good-nor-bad states. These are the three neither-good-nor-bad roots. These are called the eight roots in the element of form. (6)Therein what are thethree nutrients in the element of form? The nutrient of contact, the nutrient of volition, the nutrient of consciousness. These are called the three nutrients in the element of form. (7)Therein what are thefour (types of) contact in the element of form? Eye contact, ear contact, mind element contact, mind-consciousness-element contact. These are called the four (types of) contact in the element of form. (8)Therein what are thefour (types of) feeling,* thefour (types of) perception,* thefour (types of) volition,* thefour (types of) consciousness in the element of form? Eye consciousness, ear consciousness, mind element, mind-consciousness-element. These are called the four (types of) consciousness in the element of form. (12)* Complete appropriately as paras.987,988,989.3. (The Plane of) the Formless ElementIn the formless element how many aggregates;* how many (types of) consciousness?* See paragraph991.In the formless element are four aggregates; two bases; two elements; three truths; eleven controlling 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.Therein what are thefour aggregates in the formless element? The aggregate of feeling, aggregate of perception, aggregate of mental concomitants, aggregate of consciousness. These are called the four aggregates in the formless plane. (1)Therein what are thetwo bases in the formless element?|The mind base, ideational base. These are called the two bases in the formless element. (2)Therein what are thetwo elements in the formless element? Mind-consciousness-element, ideational element. These are called the two elements in the formless element. (3)Therein what are thethree truths in the formless element? The truth of suffering, the truth of the cause, the truth of the path. These are called the three truths in the formless element. (4)Therein what are theeleven controlling faculties in the formless element? The controlling faculty of mind, controlling faculty of vital principle, controlling faculty of mental pleasure, controlling faculty of indifference, controlling faculty of confidence, controlling faculty of energy, controlling faculty of mindfulness, controlling faculty of concentration, controlling faculty of wisdom, controlling faculty of intermediate enlightenment, controlling faculty of final enlightenment. These are called the eleven controlling faculties in the formless element. (5)Therein what are theeight roots in the formless element? The three good roots; two bad roots; three neither-good-nor-bad roots.* These are called the eight roots in the formless element. (6)* See paragraph994.Therein what are thethree nutrients in the formless element? The nutrient of contact, the nutrient of volition, the nutrient of consciousness. These are called the three nutrients in the formless element. (7)Therein what is theone (type of) contact in the formless element? Mind-consciousness-element contact. This is called the one (type of) contact in the formless element. (8)Therein what is theone (type of) feeling,*one (type of) perception,*one (type of) volition,*one (type of) consciousness in the formless element? Mind-consciousness-element. This is called the one (type of) consciousness in the formless element. (12)* Complete appropriately as paragraph992.4. (States) not Included (in the Mundane)In “(states) not included”, how many aggregates;* how many (types of) consciousness?* See paragraph991.In“(states) not included” are four aggregates; two bases; two elements; two truths; twelve controlling 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.Thereinin “(states) not included” what are the four aggregates? The aggregate of feeling, aggregate of perception, aggregate of mental concomitants, aggregate of consciousness. These in “(states) not included” are called the four aggregates. (1)Thereinin “(states) not included” what are the two bases? Mind base, ideational base. These in “(states) not included” are called the two bases. (2)Thereinin “(states) not included” what are the two elements? Mind-consciousness-element, ideational element. These in “(states) not included” are called the two elements. (3)Thereinin “(states) not included” what are the two truths? The truth of the path, the truth of cessation. These in “(states) not included” are called the two truths. (4)Thereinin “(states) not included” what are the twelve controlling faculties? The controlling faculty of mind, controlling faculty of vital principle, controlling faculty of mental pleasure, controlling faculty of indifference, controlling faculty of confidence, controlling faculty of energy, controlling faculty of mindfulness, controlling faculty of concentration, controlling faculty of wisdom, controlling faculty of initial enlightenment, controlling faculty of intermediate enlightenment, controlling faculty of final enlightenment. These in “(states) not included” are called the twelve controlling faculties. (5)Thereinin “(states) not included” what are the six roots? The three good roots, the three neither-good-nor-bad roots.Therein what are thethree good roots? The good root of absence of greed, the good root of absence of hatred, the good root of absence of dullness. These are the three good roots.Therein what are thethree neither-good-nor-bad roots? The absence of greed, absence of hatred, absence of dullness in the resultants of good states. These are the three neither-good-nor-bad roots. These in “(states) not included” are called the six roots. (6)Thereinin “(states) not included” what are the three nutrients? The nutrient of contact, the nutrient of volition, the|nutrient of consciousness. These in “(states) not included” are called the three nutrients. (7)Thereinin “(states) not included” what is the one (type of) contact? Mind-consciousness-element contact. This in “(states) not included” is called the one (type of) contact. (8)Thereinin “(states) not included” what is the one (type of) feeling,*the one (type of) perception,*the one (type of) volition,*the one (type of) consciousness?Mind-consciousness-element. This in “(states) not included” is called the one (type of) consciousness. (12)* Complete appropriately as paragraph992.3. Section Dealing with (States) Included and not Included1. The Element of (the Plane of) DesireOf the five aggregates how many are included in the element of desire; how many are not included in the element of desire;* 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?* See paragraph991.The aggregate of material quality 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.Ten bases are included in the element of desire. Two bases sometimes are included in the element of desire; sometimes are not included in the element of desire.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.The truth of the cause is included in the element of desire. 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.Ten controlling faculties are included in the element of desire. Three controlling faculties are not included in the element of desire. Nine controlling faculties sometimes are included in the|element of desire; sometimes are not included in the element of desire.Three bad 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.The nutrient factor of food is included in the element of desire. Three nutrients sometimes are included in the element of desire; sometimes are not included in the element of desire.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.Six (types of) feeling,* six (types of) perception,* six (types of) volition,* six (types of) consciousness are included in the element of desire. Mind-consciousness-element sometimes is included in the element of desire; sometimes is not included in the element of desire.* Complete appropriately as paragraph992.2. The Element of (the Plane of) FormOf the five aggregates how many are included in the element of form; how many are not included in the element of form;* 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?* See paragraph991.The aggregate of material quality is not included in the element of form. Fouraggregates sometimes are included in the element of form; sometimes are not included in the element of form.Ten bases are not included in the element of form. Two bases sometimes are included in the element of form; sometimes are not included in the element of form.Sixteen elements are not included in the element of form. Two elements sometimes are included in the element of form; sometimes are not included in the element of form.Three truths are not included in the element of form. The truth|of suffering sometimes is included in the element of form; sometimes is not included in the element of form.Thirteen controlling faculties are not included in the element of form. Nine controlling faculties sometimes are included in the element of form; sometimes are not included in the element of form.Three bad roots are not included in the element of form. Six roots sometimes are included in the element of form; sometimes are not included in the element of form.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.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.Six (types of) feeling,* six (types of) perception,* six (types of) volition,* 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.* Complete appropriately as paragraph992.3. (The Plane of) the Formless ElementOf the five aggregates how many are included in the formless element; how many are not included in the formless element;* of the seven (types of) consciousness how many are included in the formless element; how many are not included in the formless element?* See paragraph991.The aggregate of material quality is not included in the formless element. Four aggregates sometimes are included in the formless element; sometimes are not included in the formless element.Tenbases are not included in the formless element. Two bases sometimes are included in the formless element; sometimes are not included in the formless element.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.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.Fourteen controlling faculties are not included in the formless element. Eight controlling facultiessometimes are included in the formless element; sometimes are not included in the formless element.Three bad roots are not included in the formless element. Six roots sometimes are included in the formless element; sometimes are not included in the formless element.The nutrient factor of food is not included in the formless element. Three nutrients sometimes are included in the formless element; sometimes are not included in the formless element.Six (types of) contact are not included in the formless element.Mind-consciousness-element contact sometimes is included in the formless element; sometimes is not included in the formless element.Six (types of) feeling,* six (types of) perception,* six (types of) volition,* six (types of) consciousness are not included in the formless element. Mind-consciousness-element sometimes is included in the formless element; sometimes is not included in the formless element.* Complete appropriately as paragraph992.4. (States) Included and not Included (in the Mundane)Of the five aggregates how many are included; how many are not included;* of the seven (types of) consciousness how many are included; how many are not included?* See paragraph991.The aggregate of material quality is included. Four aggregates sometimes are included; sometimes are not included.Tenbases are included. Two bases sometimes are included; sometimes are not included.Sixteen elements are included. Two elements sometimes are included; sometimes are not included.Two truths are included. Two truths are not included.Ten controlling faculties are included. Three controlling faculties are not included. Nine controlling faculties sometimes are included; sometimes are not included.Three bad roots are included. Six roots sometimes are included; sometimes are not included.The nutrient factor of food is included. Three nutrients sometimes are included; sometimes are not included.Six (types of) contact are included. Mind-consciousness-element contact sometimes is included; sometimes is not included.Six (types of) feeling,* six (types of) perception,* six (types of) volition,* six (types of) consciousness are included. Mind-consciousness-element sometimes is included; sometimes is not included.* Complete appropriately as paragraph992.4. Section Showing the States1. The Element of (the Plane of) DesireAt the moment of conception in the element of desire how many aggregates are apparent;* how many (types of) consciousness are apparent?* See paragraph991.At the moment of conception in the element of desire the five aggregates are apparent in all (beings).In some, eleven bases are apparent; in some, ten bases are apparent; in some, another ten bases are apparent; in some, nine bases are apparent; in some, seven 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. In all (beings) one truth is apparent. In some, fourteen controlling faculties are apparent; in some, thirteen controlling faculties are apparent; in some, another thirteen|controlling faculties are apparent; in some, twelve controlling faculties are apparent; in some, ten controlling faculties are apparent; in some, nine controlling faculties are apparent; in some, another nine controlling faculties are apparent; in some, eight controlling faculties are apparent; in some, another eight controlling faculties are apparent; in some, seven controlling faculties are apparent; in some, five controlling faculties are apparent; in some, four controlling faculties are apparent. In some, three roots are apparent; in some, two roots are apparent; in some, no roots are apparent. In all (beings) four nutrients are apparent. 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.At the moment of conception in the element of desire, which five aggregates are apparent in all (beings)? The aggregate of material quality;* the aggregate of consciousness. At the moment of conception in the element of desire these five aggregates are apparent in all (beings). (1)* Intermediate aggregates.At the moment of conception in the element of desire, in whom are eleven bases apparent? In devas of the plane of desire; in the human beings who are first in a world cycle; in spontaneously born ghosts; in spontaneously born asuras; in spontaneously born animals; in those who are in hell; in those having all bases at the moment of conception eleven bases are apparent, (viz.,) eye base, visible base, ear base, nose base, odorous base, tongue base, sapid base, body base, tangible base, mind base, ideational base. At the moment of conception in the element of desire these eleven bases are apparent in these (beings).At the moment of conception in the element of desire, in whom are ten bases apparent? In spontaneously born ghosts; in spontaneously born asuras; in spontaneously born animals; in those who are in hell; in the congenitally blind at the moment of conception ten bases are apparent, (viz.,) visible base, ear base, nose base, odorous base, tongue base,sapid base, body base, tangible base, mind base, ideational base. At the moment of conception in the element of desire these ten bases are apparent in these (beings).Atthe moment of conception in the element of desire, in whom are another ten bases apparent? In spontaneously born ghosts; in spontaneously born asuras; in spontaneously born animals; in those who are in hell; in the congenitally deaf at the moment of conception ten bases are apparent, (viz.,) eye base, visible base, nose base, odorous base, tongue base, sapid base, body base, tangible base, mind base, ideational base. At the moment of conception in the element of desire these ten bases are apparent in these (beings).At the moment of conception in the element of desire, in whom are nine bases apparent? In spontaneously born ghosts; in spontaneously born asuras; in spontaneously born animals; in those who are in hell; in the congenitally blind and deaf at the moment of conception nine bases are apparent, (viz.,) visible base, nose base, odorous base, tongue base, sapid base, body base, tangible base, mind base, ideational base. At the moment of conception in the element of desire these nine bases are apparent in these (beings).At the moment of conception in the element of desire, in whom are seven bases apparent? In womb gestated beings, at the moment of conception seven bases are apparent, (viz.,) visible base, odorous base, sapid base, body base, tangible base, mind base, ideational base. At the moment of conception in the element of desire these seven bases are apparent in these (beings). (2)At the moment of conception in the element of desire, in whom are eleven elements apparent? In devas of the plane of desire; in the human beings who are first in a world cycle; in spontaneously born ghosts; in spontaneously born asuras; in spontaneously born animals; in those who are in hell; in those having all bases at the moment of conception eleven elements are apparent, (viz.,) 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).At the moment of conception in the element of desire, in whom are ten elements apparent? In spontaneously born ghosts; in spontaneously born asuras;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|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).At the moment of conception in the element of desire, in whom are another ten elements apparent? In spontaneously born ghosts; in spontaneously born asuras; in spontaneously born animals; in those who are in hell; in the congenitally deaf at the moment of conception ten elements are apparent, (viz.,) 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.)At the moment of conception in the element of desire, in whom are nine elements apparent? In spontaneously born ghosts; in spontaneously born asuras; 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.,) 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 nine elements are apparent in these (beings).At the moment of conception in the element of desire, in whom are seven elements apparent? In womb gestated beings, at the moment of conception seven elements are apparent, (viz.,) 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). (3)At the moment of conception in the element of desire, which single truth is apparent in all (beings)? The truth of suffering. At the moment of conception in the element of desire this single truth is apparent in all (beings). (4)At the moment of conception in the element of desire, in whom are fourteen controlling faculties apparent? In devas of the plane of desire accompanied by roots associated with knowledge, at the moment of conception fourteen controlling faculties are apparent, (viz.,) controlling faculty of eye, controlling faculty of ear, controlling faculty of nose, controlling faculty of tongue,|controlling faculty of body, controlling faculty of mind, controlling faculty of femininity or controlling faculty of masculinity, controlling faculty of vital principle, controlling faculty of mental pleasure or controlling faculty of indifference, controlling faculty of confidence, controlling faculty of energy, controlling faculty of mindfulness, controlling faculty of concentration, controlling faculty of wisdom. At the moment of conception in the element of desire these fourteen controlling faculties are apparent in these (beings).At the moment of conception in the element of desire, in whom are thirteen controlling faculties apparent? In devas of the plane of desire accompanied by roots not associated with knowledge, at the moment of conception thirteen controlling faculties are apparent, (viz.,) controlling faculty of eye, controlling faculty of ear, controlling faculty of nose, controlling faculty of tongue, controlling faculty of body, controlling faculty of mind, controlling faculty of femininity or controlling faculty of masculinity, controlling faculty of vital principle, controlling faculty of mental pleasure or controlling faculty of indifference, controlling faculty of confidence, controlling faculty of energy, controlling faculty of mindfulness, controlling faculty of concentration. At the moment of conception in the element of desire these thirteen controlling faculties are apparent in these (beings).At the moment of conception in the element of desire, in whom are another thirteen controlling faculties apparent? In the human beings who are first in a world cycle accompanied by roots associated with knowledge, at the moment of conception thirteen controlling faculties are apparent, (viz.,) controlling faculty of eye, controlling faculty of ear, controlling faculty of nose, controlling faculty of tongue, controlling faculty of body, controlling faculty of mind, controlling faculty of vital principle, controlling faculty of mental pleasure or controlling faculty of indifference, controlling faculty of confidence, controlling faculty of energy, controlling faculty of mindfulness, controlling faculty of concentration, controlling faculty of wisdom. At the moment of conception in the element of desire these thirteen controlling faculties are apparent in these (beings).At the moment of conception in the element of desire, in whom are twelve controlling 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.,) controlling faculty of eye, controlling faculty of ear, controlling faculty of nose, controlling faculty of tongue, controlling faculty of body, controlling faculty of mind, controlling faculty of vital principle, controlling faculty of mental pleasure or controlling faculty of indifference, controlling faculty of confidence, controlling faculty of energy, controlling faculty of mindfulness, controlling faculty of concentration. At the moment of conception in the element of desire these twelve controlling faculties are apparent in these (beings).At the moment of conception in the element of desire, in whom are ten controlling faculties apparent? In womb gestated beings accompanied by roots associated with knowledge, at the moment of conception ten controlling faculties are apparent, (viz.,) controlling faculty of body, controlling faculty of mind, controlling faculty of femininity or controlling faculty of masculinity, controlling faculty of vital principle, controlling faculty of mental pleasure or controlling faculty of indifference, controlling faculty of confidence, controlling faculty of energy, controlling faculty of mindfulness, controlling faculty of concentration, controlling faculty of wisdom. At the moment of conception in the element of desire these ten controlling faculties are apparent in these (beings).At the moment of conception in the element of desire, in whom are nine controlling faculties apparent? In womb gestated beings accompanied by roots not associated with knowledge, at the moment of conception nine controlling faculties are apparent, (viz.,) controlling faculty of body, controlling faculty of mind, controlling faculty of femininity or controlling faculty of masculinity, controlling faculty of vital principle, controlling faculty of mental pleasure or controlling faculty of indifference, controlling faculty of confidence, controlling faculty of energy, controlling faculty of mindfulness, controlling faculty of concentration. At the moment of conception in the element of desire these nine controlling faculties are apparent.At the moment of conception in the element of desire, in whom are another nine controlling faculties apparent? In spontaneously born ghosts; in spontaneously born asuras; in spontaneously born animals; in those who are in hell; in those having all bases at the moment of conception nine controlling faculties are apparent, (viz.,) controlling faculty of eye, controlling faculty of ear, controlling faculty of nose, controlling faculty of tongue, controlling faculty of|body, controlling faculty of mind, controlling faculty of femininity or controlling faculty of masculinity, controlling faculty of vital principle, controlling faculty of indifference. At the moment of conception in the element of desire these nine controlling faculties are apparent in these (beings).At the moment of conception in the element of desire, in whom are eight controlling faculties apparent? In spontaneously born ghosts; in spontaneously born asuras; in spontaneously born animals; in those who are in hell; in the congenitally blind at the moment of conception eight controlling faculties are apparent, (viz.,) controlling faculty of ear, controlling faculty of nose, controlling faculty of tongue, controlling faculty of body, controlling faculty of mind, controlling faculty of femininity or controlling faculty of masculinity, controlling faculty of vital principle, controlling faculty of indifference. At the moment of conception in the element of desire these eight controlling faculties are apparent in these (beings).At the moment of conception in the element of desire, in whom are another eight controlling faculties apparent? In spontaneously born ghosts; in spontaneously born asuras; in spontaneously born animals; in those who are in hell; in the congenitally deaf at the moment of conception eight controlling faculties are apparent, (viz.,) controlling faculty of eye, controlling faculty of nose, controlling faculty of tongue, controlling faculty of body, controlling faculty of mind, controlling faculty of femininity or controlling faculty of masculinity, controlling faculty of vital principle, controlling faculty of indifference. At the moment of conception in the element of desire these eight controlling faculties are apparent in these (beings).At the moment of conception in the element of desire, in whom are seven controlling faculties apparent? In spontaneously born ghosts; in spontaneously born asuras; in spontaneously born animals; in those who are in hell; in those congenitally blind and deaf at the moment of conception seven controlling faculties are apparent, (viz.,) controlling faculty of nose,controlling faculty of tongue, controlling faculty of body, controlling faculty of mind, controlling faculty of femininity or controlling faculty of masculinity, controlling faculty of vital principle, controlling faculty of indifference. At the moment of conception in the element of desire these seven controlling faculties are apparent in these (beings).At the moment of conception in the element of desire, in whom|are five controlling faculties apparent? In womb gestated beings without roots excepting the sexless, at the moment of conception five controlling faculties are apparent, (viz.,) controlling faculty of body, controlling faculty of mind, controlling faculty of femininity or controlling faculty of masculinity, controlling faculty of vital principle, controlling faculty of indifference. At the moment of conception in the element of desire these five controlling faculties are apparent in these (beings).At the moment of conception in the element of desire, in whom are four controlling faculties apparent? In womb gestated beings without roots and sexless, at the moment of conception four controlling faculties are apparent, (viz.,) controlling faculty of body, controlling faculty of mind, controlling faculty of vital principle, controlling faculty of indifference. At the moment of conception in the element of desire these four controlling faculties are apparent in these (beings). (5)At the moment of conception in the element of desire, in whom are three roots apparent? In devas 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.,) the resultant root of absence of greed, the resultant root of absence of hatred, the resultant root of absence of dullness. At the moment of conception in the element of desire these three roots are apparent in these (beings).At the moment of conception in the element of desire, in whom are two roots apparent? In devas 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.,) the resultant root of absence of greed, the resultant root of absence of hatred. At the moment of conception in the element of desire these two roots are apparent in these (beings). In the remaining beings no roots are apparent. (6)At the moment of conception in the element of desire, which four nutrients are apparent in all (beings)? The nutrient factor of food, the nutrient of contact, the nutrient of volition, the nutrient of|consciousness. At the moment of conception in the element of desire these four nutrients are apparent in all (beings). (7)At the moment of conception in the element of desire, which single (type of) contact is apparent in all (beings)? Mind-consciousness-element contact. At the moment of conception in the element of desire this single (type of) contact is apparent in all (beings). (8)At the moment of conception in the element of desire, which single (type of) feeling,single (type of) perception, single (type of) volition, single (type of) consciousness is apparent in all (beings)? Mind-consciousness-element. At the moment of conception in the element of desire this single (type of) consciousness is apparent in all (beings). (12)2. The Element of (the Plane of) FormAt the moment of conception in the element of form, how many aggregates are apparent;* how many (types of) consciousness are apparent?* See paragraph991.At the moment of conception in the element of form, except for deva beings without perception, five aggregates are apparent; five bases are apparent; five elements are apparent; one truth is apparent; ten controlling 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.At the moment of conception in the element of form, which five aggregates are apparent? The aggregate of material quality, aggregate of feeling, aggregate of perception, aggregate of mental concomitants, aggregate of consciousness. At the moment of conception in the plane of form these five aggregates are apparent. (1)At the moment of conception in the element of form, which five bases are apparent? Eye base, visible base, ear base, mind base, ideational base. At the moment of conception in the element of form these five bases are apparent. (2)At the moment of conception in the element of form, which five elements are apparent? Eye element, visible element, ear element, mind-consciousness-element, ideational element. At the|moment of conception in the element of form these five elements are apparent. (3)At the moment of conception in the element of form, which single truth is apparent? The truth of suffering. At the moment of conception in the element of form this single truth is apparent. (4)At the moment of conception in the element of form, which ten controlling faculties are apparent? The controlling faculty of eye, controlling faculty of ear, controlling faculty of mind, controlling faculty of vital principle, controlling faculty of mental pleasure or controlling faculty of indifference, controlling faculty of confidence,controlling faculty of energy, controlling faculty of mindfulness, controlling faculty of concentration, controlling faculty of wisdom. At the moment of conception in the element of form these ten controlling faculties are apparent. (5)At the moment of conception in the element of form, which three roots are apparent? The resultant root of absence of greed, the resultant root of absence of hatred, the resultant root of absence of dullness. At the moment of conception in the element of form these three roots are apparent. (6)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. At the moment of conception in the element of form these three nutrients are apparent. (7)At the moment of conception in the element of form, which single (type of) contact is apparent? Mind-consciousness-element contact. At the moment of conception in the element of form this single (type of) contact is apparent. (8)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? Mind-consciousness-element. At the moment of conception in the element of form this single (type of) consciousness is apparent. (12)3. Beings without PerceptionAt the moment of conception of deva beings without perception, how many aggregates are apparent;* how many (types of) consciousness are apparent?* See paragraph991.Atthe moment of conception of deva beings without perception one aggregate is apparent, (viz.,) the aggregate of material quality. Two bases are apparent, (viz.,) visible base, ideational base. Two elements are apparent, (viz.,) visible element, ideational element. One truth is apparent, (viz.,) the truth of suffering. One controlling faculty is apparent, (viz.,) the controlling faculty of material vital principle. Deva beings without perception are apparent (as being) without roots, without nutrients, without contact, without feeling, without perception, without volition, without consciousness.4. (The Plane of) the Formless ElementAt the moment of conception in the formless element, how many aggregates are apparent;* how many (types of) consciousness are apparent?* See paragraph991.At the moment of conception in the formless element four aggregates are apparent; two bases are apparent; two elements are apparent; one truth is apparent; eight controlling 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.At the moment of conception in the formless element, which four aggregates are apparent? The aggregate of feeling, aggregate of perception, aggregate of mental concomitants, aggregate of consciousness. At the moment of conception in the formless element these four aggregates are apparent. (1)At the moment of conception in the formless element, which two bases are apparent? Mind base, ideational base. At the moment of conception in the formless element these two bases are apparent. (2)At the moment of conception in the formless element, which two elements are apparent? Mind-consciousness-element, ideational element. At the moment of conception in the formless element these two elements are apparent. (3)At the moment of conception in the formless element, which single truth is apparent? The truth of suffering. At the moment of conception in the formless element this single truth is apparent. (4)Atthe moment of conception in the formless element, which eight controlling faculties are apparent? The controlling faculty of mind, controlling faculty of vital principle, controlling faculty of indifference, controlling faculty of confidence, controlling faculty of energy, controlling faculty of mindfulness, controlling faculty of concentration, controlling faculty of wisdom. At the moment of conception in the formless element these eight controlling faculties are apparent. (5)At the moment of conception in the formless element, which three roots are apparent? The resultant root of absence of greed, the resultant root of absence of hatred, the resultant root of absence of dullness. At the moment of conception in the formless element these three roots are apparent. (6)At the moment of conception in the formless element, which three nutrients are apparent? 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. (7)At the moment of conception in the formless element, which single (type of) contact is apparent? Mind-consciousness-element contact. At the moment of conception in the formless element this single (type of) contact is apparent. (8)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? Mind-consciousness-element. At the moment of conception in the formless element this single (type of) consciousness is apparent. (12)5. Section Showing the Scope of the PlanesStates characteristic of the plane of desire; states not characteristic of the plane of desire. States characteristic of the plane of form; states not characteristic of the plane of form. States characteristic of the formless plane; states not characteristic of the formless plane. States included (in the mundane); states not included (in the mundane).Which states are characteristic of the plane of desire? Making crowded hell the downward limit, making the devas of the Paranimmitavasavattī (plane) the upper limit inclusive, whatever there is in this inclusion, occurring therein, included therein,|aggregates, elements, bases, material qualities, feelings, perceptions, mental concomitants, consciousness. These states are characteristic of the plane of desire.Which states are not characteristic of the plane of desire? (States) Characteristic of the plane of form, characteristic of the formless plane, not included (in the mundane). These states are not characteristic of the plane of desire.Which states are characteristic of the plane of form? Making the Brahma plane the downward limit, making the devas of the Akaniṭṭha (plane) the upper limit inclusive, whatever there is in this inclusion, occurring therein, included therein, the consciousness and mental concomitant states of one who has attained to or who is born in or who dwells in pleasure in this existence. These states are characteristic of the plane of form.Which states are not characteristic of the plane of form? (States) Characteristic of the plane of desire, characteristic of the formless plane, not included (in the mundane). These states are not characteristic of the plane of form.Which states are characteristic of the formless plane? Making devas who reach the state of infinity of space the downward limit, making devas 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 states of one who has attained to or who is born in or who dwells in pleasure in this existence. These states are characteristic of the formless plane.Which states are not characteristic of the formless plane? (States) Characteristic of the plane of desire, characteristic of the plane of form, not included (in the mundane). These states are not characteristic of the formless plane.Which states are included (in the mundane)? Good, bad and neither-good-nor-bad states 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 material quality, aggregate of feeling, aggregate of perception, aggregate of mental concomitants, aggregate of consciousness. These states are included (in the mundane).Which states are not included (in the mundane)? The paths, the fruits of the paths and the unconditioned element. These states are not included (in the mundane).6. Section Dealing with Productive Action and Age Limit1. Productive ActionDevas means three (types of) devas, (viz.,) conventional devas, devas by birth, devas by purification.Conventional devas means kings, queens (and their) children.Devas by birth means, commencing with Cātumahārājika Devas, (all) devas from there upwards.Devas by purification means Noble Ones.Having given offerings, having practised morality, having made (eight constituent) preceptual observance, where are (beings) born? Having given offerings, having practised morality, having made (eight constituent) 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 devas; some are born into the company of Tāvatiṃsa devas; some are born into the company of Yāma devas; some are born into the company of Tusita devas; some are born into the company of Nimmānarati devas; some are born into the company of Paranimmitavasavattī devas.2. Age LimitWhat is theage limit of human beings? One hundred years or less or more. (1)What is theage limit of Cātumahārājika devas? That which is fifty human years is one night and day of Cātumahārājika devas; of such a night thirty nights is a month; of such a month twelve months is a year; of such a year five hundred deva years is the age limit of Cātumahārājika devas; by human calculation how much is this? 9,000,000 years. (2)What is theage limit of Tāvatiṃsa devas? That which is one hundred human years is one night and day of Tāvatiṃsa devas; of such a night thirty nights is a month; of such a month twelve months is a year; of such a year one thousand deva years is the age limit of Tāvatiṃsa devas; by human calculation how much is this? 36,000,000 years. (3)Whatis theage limit of Yāma devas? That which is two hundred human years is one night and day of Yāma devas;of such a night thirty nights is a month; of such a month twelve months is a year; of such a year two thousand deva years is the age limit of Yāma devas; by human calculation how much is this? 144,000,000 years. (4)What is theage limit of Tusita devas? That which is four hundred human years is one night and day of Tusita devas; of such a night thirty nights is a month; of such a month twelve months is a year; of such a year four thousand deva years is the age limit of Tusita devas; by human calculation how much is this? 576,000,000 years. (5)What is theage limit of Nimmānarati devas? That which is eight hundred human years is one night and day of Nimmānarati devas; of such a night thirty nights is a month; of such a month twelve months is a year; of such a year eight thousand deva years is the age limit of Nimmānarati devas; by human calculation how much is this? 2,304,000,000 years. (6)What is theage limit of Paranimmitavasavattī devas? That which is sixteen hundred human years is one night and day of Paranimmitavasavattī devas; of such a night thirty nights is a month; of such a month twelve months is a year; of such a year sixteen thousand deva years is the age limit of Paranimmitavasavattī devas; by human calculation how much is this? 9,216,000,000 years. (7)These six planes of desire are prosperous in all sense pleasures,How much altogether is the age of all (these devas)?Of these (devas) 1,200 koti (plus) 28 koti(Plus) 50 hundred thousand are shown as the total number of years.(= 12,285,000,000 years).Having developed the first jhāna to a low degree, where are (beings) born? Having developed the first jhāna to a low degree they are born into the company ofBrahmapārisajja devas. What is their age limit? A third part of a kappa. (8)Having developed the first jhāna to an intermediate degree, where|are (beings) born? Having developed the first jhāna to an intermediate degree they are born into the company ofBrahmapurohitadevas. What is their age limit? Half a kappa. (9)Having developed the first jhāna to a superior degree, where are (beings) born? Having developed the first jhāna to a superior degree they are born into the company ofMahābrahma devas. What is their age limit? (One) Kappa. (10)Having developed the second jhāna to a low degree, where are (beings) born? Having developed the second jhāna to a low degree they are born into the company ofParittābha devas. What is their age limit? Two kappas. (11)Having developed the second jhāna to an intermediate degree, where are (beings) born? Having developed the second jhāna to an intermediate degree they are born into the company ofAppamāṇābhadevas. What is their age limit? Four kappas. (12)Having developed the second jhāna to a superior degree, where are (beings) born? Having developed the second jhāna to a superior degree they are born into the company ofĀbhassara devas. What is their age limit? Eight kappas. (13)Having developed the third jhāna to a low degree, where are (beings) born? Having developed the third jhāna to a low degree they are born into the company ofParittasubba devas. What is their age limit? Sixteen kappas. (14)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 ofAppamāṇasubha devas.What is their age limit? Thirty-two kappas. (15)Having developed the third jhāna to a superior degree, where are (beings) born? Having developed the third jhāna to a superior degree they are born into the company ofSubhakiṇhadevas. What is their age limit? Sixty-four kappas. (16)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 devas, some are born into the company of Vehapphala devas, some are born into the|company of Aviha devas, some are born into the company of Atappa devas, some are born into the company of Sudassa devas, some are born into the company of Sudassi devas, some are born into the company of Akaniṭṭha devas. Some are born into the company of devas who reach the state of infinity of space, some are born into the company of devas who reach the state of infinity of consciousness, some are born into the company of devas who reach the state of nothingness, some are born into the company of devas who reach the state that is neither perception nor non-perception. (17)What is theage limit of Asaññasatta and Vehapphala devas? Five hundred kappas. (18)What is theage limit of Aviha devas? A thousand kappas. (19)What is theage limit of Atappa devas? Two thousand kappas. (20)What is theage limit of Sudassa devas? Four thousand kappas. (21)What is theage limit of Sudassi devas? Eight thousand kappas. (22)What is theage limit of Akaniṭṭha devas? Sixteen thousand kappas. (23)What is theage limit of devas who reach the state of infinity of space? Twenty thousand kappas. (24)What is theage limit of devas who reach the state of infinity of consciousness? Forty thousand kappas. (25)What is theage limit of devas who reach the state of nothingness? Sixty thousand kappas. (26)What is theage limit of devas who reach the state that is neither perception nor non-perception? Eighty-four thousand kappas. (27)(Beings) Thrown up by power of meritGo to existence in the planes of desire and form,(Though) Reaching even the highest existenceThey come back again to unpleasant existence.(Even) Beings having such long lifeFall from exhaustion of life,No existence is permanent,Thus was said by the Great Sage.Thereforeindeed the wise who are prudent,Skilful, thinkers of betterment,To be free from old age and deathDevelop the highest path.Having developed the pure pathMerging into, leading to Nibbāna,Comprehending all the defilementsFree from defilements they attain to final release.7. The Section “to be Known Fully”, etc.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.* 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?* Intermediate items see paragraph991.The aggregate of material quality is to be known fully, is to be comprehended; is not to be abandoned, not to be developed, not to be realized. Four aggregates 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. (1)Ten bases are to be known fully, are to be comprehended; are not to be abandoned, not to be developed, not to be realized. Two 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)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;|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. (3)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. The truth of the path is to be known fully, is to be comprehended; is not to be abandoned; is to be developed;is not to be realized. 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. (4)Nine controlling faculties are to be known fully, are to be comprehended; are not to be abandoned, not to be developed, not to be realized. The controlling 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. The controlling faculty of initial enlightenment is to be known fully, is to be comprehended; is not to be abandoned; is to be developed; is not to be realized. The controlling faculty of intermediate enlightenment is to be known fully, is to be comprehended; is not to be abandoned; sometimes is to be developed; sometimes is to be realized. The controlling faculty of final enlightenment is to be known fully, is to be comprehended; is not to be abandoned, not to be developed; is to be realized. Three controlling 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. Six controlling 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. (5)The three bad roots are to be known fully, are to be comprehended, are to be abandoned; are not to be developed, not to be realized. The three good 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. The three neither-good-nor-bad 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. (6)Thenutrient 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. (7)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. (8)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. Mind-consciousness-element is to be known fully, is to be comprehended; sometimes is to be abandoned; sometimes is to be developed; sometimesis to be realized; sometimes is not to be abandoned, not to be developed, not to be realized. (12)8. Section (Dealing with States) that have Objects, have no ObjectsOf the five aggregates how many have objects; how many have no objects.* of the seven (types of) consciousness how many have objects; how many have no objects?* See paragraph991.The aggregate of material quality has no object. Four aggregates have objects. (1)Ten bases have no objects. Mind base has an object. Ideational base sometimes has an object; sometimes has no object. (2)Ten elements have no objects. Seven elements have objects. Ideational element sometimes has an object; sometimes has no object. (3)Two truths have objects. The truth of cessation has no object. The truth of suffering sometimes has an object; sometimes has no object. (4)Seven controlling faculties have no objects. Fourteen controlling faculties have objects. The controlling faculty of vital principle|sometimes has an object; sometimes has no object. Nine roots have objects. The nutrient factor of food has no object. Three nutrients have objects. Seven (types of) contact, seven (types of) feeling, seven (types of) perception, seven (types of) volition, seven (types of) consciousness have objects. (12)Of the five aggregates how many have object-taking objects; how many have non-object-taking objects.* of the seven (types of) consciousness how many have object-taking objects; how many have non-object-taking objects?* Intermediate items see paragraph991.The aggregate of material quality has no object. Four aggregates sometimes have object-taking objects; sometimes have non-object-taking objects. (1)Ten bases have no objects. Mind base sometimes has object-taking objects; sometimes has non-object-taking objects. Ideational base sometimes has object-taking objects; sometimes has non-object-taking objects; sometimes has no object. (2)Ten elements have no objects. Six elements have non-object-taking objects. 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)The truth of cessation has no object. The truth of the path has a non-object-taking object. 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. (4)Seven controlling faculties have no objects. Five controlling faculties have non-object-taking objects. Nine controlling faculties sometimes have object-taking objects; sometimes have non-object-taking objects. The controlling faculty of vital principle sometimes has an object-taking object; sometimes has a non-object-taking object; sometimes has no object. (5)Nine roots sometimes have object-taking objects; sometimes have non-object-taking objects. The nutrient factor of food has no object. Three nutrients sometimes have object-taking objects; sometimes have non-object-taking objects. Six (types of) contact|have non-object-taking objects. Mind-consciousness-element contact sometimes has an object-taking object; sometimes has a non-object-taking object. Six (types of) feeling, six (types of) perception, six (types of) volition, six (types of) consciousness have non-object-taking objects. Mind-consciousness-element sometimes has an object-taking object; sometimes has a non-object-taking object. (12)9. Section Showing (States) Seen, Heard, etc.Of the five aggregates how many are seen; how many are heard; how many are sensed otherwise; how many are cognized. How many are not seen, not heard, not sensed otherwise, not cognized.* Of the seven (types of) consciousness how many are seen; how many are heard; how many are sensed otherwise; how many are cognized. How many are not seen, not heard, not sensed otherwise, not cognized?* Intermediate items see paragraph991.The aggregate of material quality sometimes is seen; sometimes is heard; sometimes is sensed otherwise; sometimes is cognized. Sometimes is not seen, not heard, not sensed otherwise, is cognized. Four aggregates are not seen, not heard, not sensed otherwise, are cognized.Visible base is seen, not heard, not sensed otherwise, is cognized. Audible base is not seen, is heard, is not sensed otherwise, is cognized. Odorous base, sapid base, tangible base, are not seen, not heard, are sensed otherwise, are cognized. Seven bases are not seen, not heard, not sensed otherwise, are cognized.Visible element is seen, not heard, not sensed otherwise, is cognized. Audible element is not seen, is heard, is not sensed otherwise, is cognized. Odorous element, sapid element, tangible element, are not seen, not heard, are sensed otherwise, are cognized. Thirteen elements are not seen, not heard, not sensed otherwise, are cognized.Three truths are not seen, not heard, not sensed otherwise, are cognized. The truth of suffering sometimes is seen; sometimes is heard; sometimes is sensed otherwise; sometimes is cognized;|sometimes is not seen, not heard, not sensed otherwise, is cognized.Twenty-two controlling faculties are not seen, not heard, not sensed otherwise, are cognized. Nine roots are not seen, not heard, not sensed otherwise, are cognized. Four nutrients are not seen, not heard, not sensed otherwise, are cognized.Seven (types of) contact are not seen, not heard, not sensed otherwise, are cognized. Seven (types of) feeling, seven (types of) perception, seven (types of) volition, seven (types of) consciousness are not seen, not heard, not sensed otherwise, are cognized.10. Section Showing the Triplets, etc.1. The Good TripletOf the five aggregates how many are good; how many bad; how many neither-good-nor-bad.* of the seven (types of) consciousness how many are good; how many bad; how many neither-good-nor-bad?* Intermediate items see paragraph991.The aggregate of material quality is neither-good-nor-bad. Four aggregates sometimes are good; sometimes are bad; sometimes are neither-good-nor-bad. Ten bases are neither-good-nor-bad. Two bases sometimes are good; sometimes are bad; sometimes are neither-good-nor-bad. Sixteen elements are neither-good-nor-bad. Two elements sometimes are good; sometimes are bad; sometimes are neither-good-nor-bad. The truth of the cause is bad. The truth of the path is good. The truth of cessation is neither-good-nor-bad. The truth of suffering sometimes is good; sometimes is bad; sometimes is neither-good-nor-bad.Ten controlling faculties are neither-good-nor-bad. The controlling faculty of mental pain is bad. The controlling faculty of initial enlightenment is good. Four controlling faculties sometimes are good; sometimes are neither-good-nor-bad. Six controlling faculties sometimes are good; sometimes are bad; sometimes are neither-good-nor-bad.The three good roots are good. The three bad roots are bad. The three neither-good-nor-bad roots are neither-good-nor-bad. The nutrient factor of food is neither-good-nor-bad. Three nutrients|sometimes are good; sometimes are bad; sometimes are neither-good-nor-bad. Six (types of) contact are neither-good-nor-bad. Mind-consciousness-element contact sometimes is good; sometimes is bad; sometimes is neither-good-nor-bad. Six (types of) feeling, six (types of) perception, six (types of) volition, six (types of) consciousness are neither-good-nor-bad. Mind-consciousness-element sometimes is good; sometimes is bad; sometimes is neither-good-nor-bad.2. The Feeling TripletOf 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.* 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?* Intermediate items see paragraph991.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 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. (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 controlling 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 controlling faculties sometimes are associated with pleasant feeling; sometimes are associated with neither-painful-nor-pleasant feeling. Three controlling faculties sometimes are associated with pleasant feeling; sometimes are associated with painful feeling;sometimes are associated with neither-painful-nor-pleasant feeling. The controlling 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 bad 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 bad root of dullness sometimes is associated with pleasant feeling; sometimes is associated with painful feeling; sometimes is associated with neither-painful-nor-pleasant feeling. (6)Thenutrient 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)3. The Resultant TripletOf the five aggregates how many are resultants; how many productive of resultant; how many neither resultants nor productive of resultants.* of the seven (types of) consciousness how many are resultants; how many productive of resultants; how many neither resultants nor productive of resultants?* Intermediate items see paragraph991.The aggregate of material quality 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 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. (2)Tenelements 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 controlling faculties are neither resultants nor productive of resultants. Three controlling faculties are resultants. Two controlling faculties are productive of resultants. The controlling faculty of intermediate enlightenment sometimes is resultant; sometimes is productive of resultant. Nine controlling 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-good-nor-bad 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)4. The Grasping TripletOf the five aggregates how many are grasped (by craving and false view), are objects of the attachments; how many are not grasped, are objects of the attachments; how many are not grasped,|are not objects of the attachments.* of the seven (types of) consciousness how many are grasped, are objects of the attachments; how many are not grasped, are objects of the attachments; how many are not grasped, are not objects of the attachments?* Intermediate items see paragraph991.The aggregate of material quality sometimes is grasped, is the object of the attachments; sometimes is not grasped, is the object of the attachments. Four aggregates 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. (1)Five bases are grasped, 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. (2)Ten elements are grasped, are objects of the attachments. Audible element is not grasped, is the object of the attachments. Five elements sometimes are grasped, are objects of the attachments; sometimes are not grasped, are objects of the attachments. Two elements 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. (3)The truth of the cause is not grasped, is the object of the attachments. Two truths are not grasped, are not objects of the attachments. The truth of suffering sometimes is grasped, is the object of the attachments; sometimes is not grasped, is the object of the attachments. (4)Nine controlling faculties are grasped, are objects of the attachments. The controlling faculty of mental pain is not grasped, is the object of the attachments. Three controlling faculties are not grasped, are not objects of the attachments. Nine controlling faculties 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. The three bad roots are not grasped, are objects of the attachments. The three good roots sometimes are not grasped, are objects of the attach|ments; sometimes are not grasped, are not objects of the attachments. The three neither-good-nor-bad roots 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. (5)The nutrient factor of food sometimes is grasped, is the object of the attachments; sometimes is not grasped, is the object of the attachments. Three nutrients 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. (6)Five (types of) contact are grasped, are objects of the attachments. Mind-element-contact sometimes is grasped, is the object of the attachments; sometimes is not grasped, is the object of the attachments. Mind-consciousness-element-contact sometimes is grasped, is the object of the attachments; sometimes is not grasped, is the object of the attachments; sometimes is not grasped, is not the object of the attachments. Five (types of) feeling, five (types of) perception, five (types of) volition, five (types of) consciousness are grasped, are objects of the attachments. Mind element sometimes is grasped, is the object of the attachments; sometimes is not grasped, is the object of the attachments. Mind-consciousness-element sometimes is grasped, is the object of the attachments; sometimes is not grasped, is the object of the attachments; sometimes is not grasped, is not the object of the attachments. (12)5. The Initial Application TripletOf 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.*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?* Intermediate items see paragraph991.The aggregate of material quality 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 mental concomitants 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 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. (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)Thetruth 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 controlling faculties are without initial application, without sustained application. The controlling faculty of mental pain is accompanied by initial application, accompanied by sustained application. The controlling faculty of indifference sometimes is accompanied by initial application, accompanied by sustained application; sometimes is without initial application, without sustained application. Eleven controlling 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 bad 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)1. The Material CoupletOf the five aggregates how many are material; how many not material;* of the seven (types of) consciousness how many are material; how many not material?* Intermediate items see paragraph991.The aggregate of material quality is material. Four aggregates are not material.Ten bases are material. Mind base is not material. Ideational 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 controlling faculties are material. Fourteen controlling faculties are not material. The controlling 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.2. The Mundane CoupletOf the five aggregates how many are mundane; how many supramundane. Of the twelve 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.* Of the seven (types of) consciousness how many are mundane; how many supramundane?* Intermediate items see paragraph991.The aggregate of material quality is mundane. Four aggregates sometimes are mundane; sometimes are supramundane. Ten bases are mundane. Two 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 controlling faculties are mundane. Three controlling faculties are supramundane. Nine controlling faculties sometimes are mundane; sometimes are supramundane. The three bad 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 (states) that have objects;Seen, good, feeling; resultant and grasped (states);Initial application, material quality, mundane.Thus (this is the summary of the section dealing with special knowledge, and so on).Analysis of the Heart of the Teaching is EndedThe Book of Analysis is EndedThe Book of Analysis, an English translation of the Pali Abhidhamma Vibhaṅga. Translated byPaṭhamkyaw Ashin Thiṭṭila (Seiṭṭhila). Published by Pali Text Society,1969.This SuttaCentral edition was prepared byManfred WierichandVen. Vimalaand proofread byAriya Baumann. Some changes were introduced: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.The pagination of the original (CC BY-NC 3.0) as found here:http://creativecommons.org/licenses/by-nc/3.0/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.ime tayo abyākatahetū. seven (types of) perceptionIme vuccanti “nava hetū”.

Therein what are theseven (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. These are called the seven (types of) volition. (11)Tattha katame cattāro āhārā? seven (types of) volitionKabaḷīkārāhāro, phassāhāro, manosañcetanāhāro, viññāṇāhāro—Therein what are theseven (types of) consciousness? Eye consciousness, ear consciousness, nose consciousness,tongue consciousness, body consciousness, mind element, mind-consciousness-element. These are called the seven (types of) consciousness. (12)ime vuccanti “cattāro āhārā”.

seven (types of) consciousnessTattha katame satta phassā? 2. Section Dealing with Arising and Non-arisingCakkhusamphasso, sotasamphasso, ghānasamphasso, jivhāsamphasso, kāyasamphasso, manodhātusamphasso, manoviññāṇadhātusamphasso—1. The Element of (the Plane of) Desireime vuccanti “satta phassā”.

In the element of desire, how many aggregates; how many bases; how many elements; how many truths; how many controlling 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 katamā satta vedanā? In the element of desire are five aggregates; twelve bases; eighteen elements; three truths; twenty-two controlling 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.Cakkhusamphassajā vedanā, sotasamphassajā vedanā, ghānasamphassajā vedanā, jivhāsamphassajā vedanā, kāyasamphassajā vedanā, manodhātusamphassajā vedanā, manoviññāṇadhātusamphassajā vedanā—Therein what are thefive aggregates in the element of desire? The aggregate of material quality, aggregate of feeling, aggregate of perception, aggregate of mental concomitants, aggregate of consciousness. These are called the five aggregates in the element of desire. (1)imā vuccanti “satta vedanā”.

five aggregates in the element of desireTattha katamā satta saññā? Therein what are thetwelve bases in the element of desire? Eye base, visible base, ear base, audible base, nose base, odorous base, tongue base, sapid base, body base, tangible base, mind base, ideational base. These are called the twelve bases in the element of desire. (2)Cakkhusamphassajā saññā, sotasamphassajā saññā, ghānasamphassajā saññā, jivhāsamphassajā saññā, kāyasamphassajā saññā, manodhātusamphassajā saññā, manoviññāṇadhātusamphassajā saññā—twelve bases in the element of desireimā vuccanti “satta saññā”.

Therein what are theeighteen elements in the element of desire? 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. These are called the eighteen elements in the element of desire. (3)Tattha katamā satta cetanā? eighteen elements in the element of desireCakkhusamphassajā cetanā, sotasamphassajā cetanā, ghānasamphassajā cetanā, jivhāsamphassajā cetanā, kāyasamphassajā cetanā, manodhātusamphassajā cetanā, manoviññāṇadhātusamphassajā cetanā—Therein what are thethree truths in the element of desire? The truth of suffering, the truth of the cause, the truth of the path. These are called the three truths in the element of desire. (4)imā vuccanti “satta cetanā”.

three truths in the element of desireTattha katamāni satta cittāni? Therein what are thetwenty-two controlling faculties in the element of desire? The controlling faculty of eye, controlling faculty of ear,* controlling faculty of final enlightenment. These are called the twenty-two controlling faculties in the element of desire. (5)Cakkhuviññāṇaṁ, sotaviññāṇaṁ, ghānaviññāṇaṁ, jivhāviññāṇaṁ, kāyaviññāṇaṁ, manodhātu, manoviññāṇadhātu—twenty-two controlling faculties in the element of desireimāni vuccanti “satta cittāni”.

* Intermediate controlling faculties.2. Uppattānuppattivāra

* Intermediate controlling faculties.2.1. Kāmadhātu

Therein what are thenine roots in the element of desire? The three good roots; three bad roots; three neither-good-nor-bad roots.* These are called the nine roots in the element of desire. (6)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?

nine roots in the element of desireKāmadhātuyā pañcakkhandhā, dvādasāyatanāni, aṭṭhārasa dhātuyo, tīṇi saccāni, bāvīsatindriyāni, nava hetū, cattāro āhārā, satta phassā, satta vedanā, satta saññā, satta cetanā, satta cittāni.

* See paragraph984.Tattha katame kāmadhātuyā pañcakkhandhā? * See paragraph984.Rūpakkhandho, vedanākkhandho, saññākkhandho, saṅkhārakkhandho, viññāṇakkhandho—Therein what are thefour nutrients in the element of desire? The nutrient factor of food, the nutrient of contact, the nutrient of|volition, the nutrient of consciousness. These are called the four nutrients in the element of desire. (7)ime vuccanti “kāmadhātuyā pañcakkhandhā”.

four nutrients in the element of desireTattha katamāni kāmadhātuyā dvādasāyatanāni? Therein what are theseven (types of) contact in the element of desire? 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 in the element of desire. (8)Cakkhāyatanaṁ, rūpāyatanaṁ, sotāyatanaṁ, saddāyatanaṁ, ghānāyatanaṁ, gandhāyatanaṁ, jivhāyatanaṁ, rasāyatanaṁ, kāyāyatanaṁ, phoṭṭhabbāyatanaṁ, manāyatanaṁ, dhammāyatanaṁ—seven (types of) contact in the element of desireimāni vuccanti “kāmadhātuyā dvādasāyatanāni”.

Therein what are theseven (types of) feeling in the element of desire? 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. These are called the seven (types of) feeling in the element of desire. (9)Tattha katamā kāmadhātuyā aṭṭhārasa dhātuyo? seven (types of) feeling in the element of desireCakkhudhātu, rūpadhātu, cakkhuviññāṇadhātu, sotadhātu, saddadhātu, sotaviññāṇadhātu, ghānadhātu, gandhadhātu, ghānaviññāṇadhātu, jivhādhātu, rasadhātu, jivhāviññāṇadhātu, kāyadhātu, phoṭṭhabbadhātu, kāyaviññāṇadhātu, manodhātu, dhammadhātu, manoviññāṇadhātu—Therein what are theseven (types of) perception in the element of desire? 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. (10)imā vuccanti “kāmadhātuyā aṭṭhārasa dhātuyo”.

seven (types of) perception in the element of desireTattha katamāni kāmadhātuyā tīṇi saccāni? Therein what are theseven (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. These are called the seven (types of) volition in the element of desire. (11)Dukkhasaccaṁ, samudayasaccaṁ, maggasaccaṁ—seven (types of) volition in the element of desireimāni vuccanti “kāmadhātuyā tīṇi saccāni”.

Therein what are theseven (types of) consciousness in the element of desire? Eye consciousness, ear consciousness, nose consciousness, tongue consciousness, body consciousness, mind element, mind-consciousness-element. These are called the seven (types of) consciousness in the element of desire. (12)Tattha katamāni kāmadhātuyā bāvīsatindriyāni? seven (types of) consciousness in the element of desireCakkhundriyaṁ, sotindriyaṁ …pe… aññātāvindriyaṁ—2. The Element of (the Plane of) Formimāni vuccanti “kāmadhātuyā bāvīsatindriyāni”.

In the element of form how many aggregates; how many bases; how many elements; how many truths; how many controlling faculties;* how many (types of) consciousness?Tattha katame kāmadhātuyā nava hetū? * See paragraph991.Tayo kusalahetū, tayo akusalahetū, tayo abyākatahetū …pe… * See paragraph991.ime vuccanti “kāmadhātuyā nava hetū”.

Inthe element of form are five aggregates; six bases; nine elements; three truths; fourteen controlling 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 kāmadhātuyā cattāro āhārā? Therein what are thefive aggregates in the element of form? The aggregate of material quality, aggregate of feeling, aggregate of perception, aggregate of mental concomitants, aggregate of consciousness. These are called the five aggregates in the element of form. (1)Kabaḷīkārāhāro, phassāhāro, manosañcetanāhāro, viññāṇāhāro—five aggregates in the element of formime vuccanti “kāmadhātuyā cattāro āhārā”.

Therein what are thesix bases in the element of form? Eye base, visible base, ear base, audible base, mind base, ideational base. These are called the six bases in the element of form. (2)Tattha katame kāmadhātuyā satta phassā? six bases in the element of formCakkhusamphasso sotasamphasso, ghānasamphasso, jivhāsamphasso, kāyasamphasso, manodhātusamphasso, manoviññāṇadhātusamphasso—Therein what are thenine elements in the element of form? 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. (3)ime vuccanti “kāmadhātuyā satta phassā”.

nine elements in the element of formTattha katamā kāmadhātuyā satta vedanā? Therein what are thethree truths in the element of form? 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)Cakkhusamphassajā vedanā, sotasamphassajā vedanā, ghānasamphassajā vedanā, jivhāsamphassajā vedanā, kāyasamphassajā vedanā, manodhātusamphassajā vedanā, manoviññāṇadhātusamphassajā vedanā—three truths in the element of formimā vuccanti “kāmadhātuyā satta vedanā”.

Therein what are thefourteen controlling faculties in the element of form? The controlling faculty of eye, controlling faculty of ear, controlling faculty of mind, controlling faculty of vital principle,controlling faculty of mental pleasure, controlling faculty of indifference, controlling faculty of confidence, controlling faculty of energy, controlling faculty of mindfulness, controlling faculty of concentration, controlling faculty of wisdom, controlling faculty of initial enlightenment, controlling faculty of intermediate enlightenment, controlling faculty of final enlightenment. These are called the fourteen controlling faculties in the element of form. (5)Tattha katamā kāmadhātuyā satta saññā? fourteen controlling faculties in the element of formCakkhusamphassajā saññā, sotasamphassajā saññā, ghānasamphassajā saññā, jivhāsamphassajā saññā, kāyasamphassajā saññā, manodhātusamphassajā saññā, manoviññāṇadhātusamphassajā saññā—Therein what are theeight roots in the element of form? The three good roots; two bad roots; three neither-good-nor-bad roots.imā vuccanti “kāmadhātuyā satta saññā”.

eight roots in the element of formTattha katamā kāmadhātuyā satta cetanā? Therein what are thethree good roots? The good root of absence of greed, the good root of absence of hatred, the good root of absence of dullness. These are the three good roots.Cakkhusamphassajā cetanā, sotasamphassajā cetanā, ghānasamphassajā cetanā, jivhāsamphassajā cetanā, kāyasamphassajā cetanā, manodhātusamphassajā cetanā, manoviññāṇadhātusamphassajā cetanā—three good rootsimā vuccanti “kāmadhātuyā satta cetanā”.

Thereinwhat are thetwo bad roots? The bad root of greed, the bad root of dullness. These are the two bad roots.Tattha katamāni kāmadhātuyā satta cittāni? two bad rootsCakkhuviññāṇaṁ, sotaviññāṇaṁ, ghānaviññāṇaṁ, jivhāviññāṇaṁ, kāyaviññāṇaṁ, manodhātu, manoviññāṇadhātu—Therein what are thethree neither-good-nor-bad roots? The absence of greed, absence of hatred, absence of dullness in the resultants of good states and in inoperative neither-good-nor-bad states. These are the three neither-good-nor-bad roots. These are called the eight roots in the element of form. (6)imāni vuccanti “kāmadhātuyā satta cittāni”.

three neither-good-nor-bad roots2.2. Rūpadhātu

Therein what are thethree nutrients in the element of form? The nutrient of contact, the nutrient of volition, the nutrient of consciousness. These are called the three nutrients in the element of form. (7)Rūpadhātuyā kati khandhā, kati āyatanā, kati dhātuyo, kati saccāni, kati indriyāni …pe… kati cittāni?

three nutrients in the element of formRūpadhātuyā 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 thefour (types of) contact in the element of form? Eye contact, ear contact, mind element contact, mind-consciousness-element contact. These are called the four (types of) contact in the element of form. (8)Tattha katame rūpadhātuyā pañcakkhandhā? four (types of) contact in the element of formRūpakkhandho, vedanākkhandho, saññākkhandho, saṅkhārakkhandho, viññāṇakkhandho—Therein what are thefour (types of) feeling,* thefour (types of) perception,* thefour (types of) volition,* thefour (types of) consciousness in the element of form? Eye consciousness, ear consciousness, mind element, mind-consciousness-element. These are called the four (types of) consciousness in the element of form. (12)ime vuccanti “rūpadhātuyā pañcakkhandhā”.

four (types of) feelingTattha katamāni rūpadhātuyā cha āyatanāni? four (types of) perceptionCakkhāyatanaṁ, rūpāyatanaṁ, sotāyatanaṁ, saddāyatanaṁ, manāyatanaṁ, dhammāyatanaṁ—four (types of) volitionimāni vuccanti “rūpadhātuyā cha āyatanāni”.

four (types of) consciousness in the element of formTattha katamā rūpadhātuyā nava dhātuyo? * Complete appropriately as paras.987,988,989.Cakkhudhātu, rūpadhātu, cakkhuviññāṇadhātu, sotadhātu, saddadhātu, sotaviññāṇadhātu, manodhātu, dhammadhātu, manoviññāṇadhātu—* Complete appropriately as paras.987,988,989.imā vuccanti “rūpadhātuyā nava dhātuyo”.

3. (The Plane of) the Formless ElementTattha katamāni rūpadhātuyā tīṇi saccāni? In the formless element how many aggregates;* how many (types of) consciousness?Dukkhasaccaṁ, samudayasaccaṁ, maggasaccaṁ—* See paragraph991.imāni vuccanti “rūpadhātuyā tīṇi saccāni”.

* See paragraph991.Tattha katamāni rūpadhātuyā cuddasindriyāni? In the formless element are four aggregates; two bases; two elements; three truths; eleven controlling 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.Cakkhundriyaṁ, sotindriyaṁ, manindriyaṁ, jīvitindriyaṁ, somanassindriyaṁ, upekkhindriyaṁ, saddhindriyaṁ, vīriyindriyaṁ, satindriyaṁ, samādhindriyaṁ, paññindriyaṁ, anaññātaññassāmītindriyaṁ, aññindriyaṁ, aññātāvindriyaṁ—Therein what are thefour aggregates in the formless element? The aggregate of feeling, aggregate of perception, aggregate of mental concomitants, aggregate of consciousness. These are called the four aggregates in the formless plane. (1)imāni vuccanti “rūpadhātuyā cuddasindriyāni”.

four aggregates in the formless elementTattha katame rūpadhātuyā aṭṭha hetū? Therein what are thetwo bases in the formless element?|The mind base, ideational base. These are called the two bases in the formless element. (2)Tayo kusalahetū, dve akusalahetū, tayo abyākatahetū.

two bases in the formless elementTattha katame tayo kusalahetū? Therein what are thetwo elements in the formless element? Mind-consciousness-element, ideational element. These are called the two elements in the formless element. (3)Alobho kusalahetu, adoso kusalahetu, amoho kusalahetu—two elements in the formless elementime tayo kusalahetū.

Therein what are thethree truths in the formless element? The truth of suffering, the truth of the cause, the truth of the path. These are called the three truths in the formless element. (4)Tattha katame dve akusalahetū? three truths in the formless elementLobho akusalahetu, moho akusalahetu—Therein what are theeleven controlling faculties in the formless element? The controlling faculty of mind, controlling faculty of vital principle, controlling faculty of mental pleasure, controlling faculty of indifference, controlling faculty of confidence, controlling faculty of energy, controlling faculty of mindfulness, controlling faculty of concentration, controlling faculty of wisdom, controlling faculty of intermediate enlightenment, controlling faculty of final enlightenment. These are called the eleven controlling faculties in the formless element. (5)ime dve akusalahetū.

eleven controlling faculties in the formless elementTattha katame tayo abyākatahetū? Therein what are theeight roots in the formless element? The three good roots; two bad roots; three neither-good-nor-bad roots.* These are called the eight roots in the formless element. (6)Kusalānaṁ vā dhammānaṁ vipākato kiriyābyākatesu vā dhammesu alobho, adoso, amoho—eight roots in the formless elementime tayo abyākatahetū. * See paragraph994.Ime vuccanti rūpadhātuyā aṭṭha hetū.

* See paragraph994.Tattha katame rūpadhātuyā tayo āhārā? Therein what are thethree nutrients in the formless element? The nutrient of contact, the nutrient of volition, the nutrient of consciousness. These are called the three nutrients in the formless element. (7)Phassāhāro, manosañcetanāhāro, viññāṇāhāro—three nutrients in the formless elementime vuccanti “rūpadhātuyā tayo āhārā”.

Therein what is theone (type of) contact in the formless element? Mind-consciousness-element contact. This is called the one (type of) contact in the formless element. (8)Tattha katame rūpadhātuyā cattāro phassā? one (type of) contact in the formless elementCakkhusamphasso, sotasamphasso, manodhātusamphasso, manoviññāṇadhātusamphasso—Therein what is theone (type of) feeling,*one (type of) perception,*one (type of) volition,*one (type of) consciousness in the formless element? Mind-consciousness-element. This is called the one (type of) consciousness in the formless element. (12)ime vuccanti “rūpadhātuyā cattāro phassā”.

one (type of) feelingTattha katamā rūpadhātuyā catasso vedanā …pe… one (type of) perceptioncatasso saññā …pe… one (type of) volitioncatasso cetanā …pe… one (type of) consciousness in the formless elementcattāri cittāni? * Complete appropriately as paragraph992.Cakkhuviññāṇaṁ, sotaviññāṇaṁ, manodhātu, manoviññāṇadhātu—* Complete appropriately as paragraph992.imāni vuccanti “rūpadhātuyā cattāri cittāni”. –12

4. (States) not Included (in the Mundane)2.3. Arūpadhātu

In “(states) not included”, how many aggregates;* how many (types of) consciousness?Arūpadhātuyā kati khandhā …pe… kati cittāni?

* See paragraph991.Arūpadhātuyā cattāro khandhā, dve āyatanāni, dve dhātuyo, tīṇi saccāni, ekādasindriyāni, aṭṭha hetū, tayo āhārā, eko phasso, ekā vedanā, ekā saññā, ekā cetanā, ekaṁ cittaṁ.

* See paragraph991.Tattha katame arūpadhātuyā cattāro khandhā? In“(states) not included” are four aggregates; two bases; two elements; two truths; twelve controlling 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.Vedanākkhandho, saññākkhandho, saṅkhārakkhandho, viññāṇakkhandho—Thereinin “(states) not included” what are the four aggregates? The aggregate of feeling, aggregate of perception, aggregate of mental concomitants, aggregate of consciousness. These in “(states) not included” are called the four aggregates. (1)ime vuccanti “arūpadhātuyā cattāro khandhā”.

in “(states) not included” what are the four aggregatesTattha katamāni arūpadhātuyā dve āyatanāni? Thereinin “(states) not included” what are the two bases? Mind base, ideational base. These in “(states) not included” are called the two bases. (2)Manāyatanaṁ, dhammāyatanaṁ—in “(states) not included” what are the two basesimāni vuccanti “arūpadhātuyā dve āyatanāni”.

Thereinin “(states) not included” what are the two elements? Mind-consciousness-element, ideational element. These in “(states) not included” are called the two elements. (3)Tattha katamā arūpadhātuyā dve dhātuyo? in “(states) not included” what are the two elementsManoviññāṇadhātu, dhammadhātu—Thereinin “(states) not included” what are the two truths? The truth of the path, the truth of cessation. These in “(states) not included” are called the two truths. (4)imā vuccanti “arūpadhātuyā dve dhātuyo”.

in “(states) not included” what are the two truthsTattha katamāni arūpadhātuyā tīṇi saccāni? Thereinin “(states) not included” what are the twelve controlling faculties? The controlling faculty of mind, controlling faculty of vital principle, controlling faculty of mental pleasure, controlling faculty of indifference, controlling faculty of confidence, controlling faculty of energy, controlling faculty of mindfulness, controlling faculty of concentration, controlling faculty of wisdom, controlling faculty of initial enlightenment, controlling faculty of intermediate enlightenment, controlling faculty of final enlightenment. These in “(states) not included” are called the twelve controlling faculties. (5)Dukkhasaccaṁ, samudayasaccaṁ, maggasaccaṁ—in “(states) not included” what are the twelve controlling facultiesimāni vuccanti “arūpadhātuyā tīṇi saccāni”.

Thereinin “(states) not included” what are the six roots? The three good roots, the three neither-good-nor-bad roots.Tattha katamāni arūpadhātuyā ekādasindriyāni? in “(states) not included” what are the six rootsManindriyaṁ, jīvitindriyaṁ, somanassindriyaṁ, upekkhindriyaṁ, saddhindriyaṁ, vīriyindriyaṁ, satindriyaṁ, samādhindriyaṁ, paññindriyaṁ, aññindriyaṁ, aññātāvindriyaṁ—Therein what are thethree good roots? The good root of absence of greed, the good root of absence of hatred, the good root of absence of dullness. These are the three good roots.imāni vuccanti “arūpadhātuyā ekādasindriyāni”.

three good rootsTattha katame arūpadhātuyā aṭṭha hetū? Therein what are thethree neither-good-nor-bad roots? The absence of greed, absence of hatred, absence of dullness in the resultants of good states. These are the three neither-good-nor-bad roots. These in “(states) not included” are called the six roots. (6)Tayo kusalahetū, dve akusalahetū, tayo abyākatahetū …pe… three neither-good-nor-bad rootsime vuccanti “arūpadhātuyā aṭṭha hetū”.

Thereinin “(states) not included” what are the three nutrients? The nutrient of contact, the nutrient of volition, the|nutrient of consciousness. These in “(states) not included” are called the three nutrients. (7)Tattha katame arūpadhātuyā tayo āhārā? in “(states) not included” what are the three nutrientsPhassāhāro, manosañcetanāhāro, viññāṇāhāro—Thereinin “(states) not included” what is the one (type of) contact? Mind-consciousness-element contact. This in “(states) not included” is called the one (type of) contact. (8)ime vuccanti “arūpadhātuyā tayo āhārā”.

in “(states) not included” what is the one (type of) contactTattha katamo arūpadhātuyā eko phasso? Thereinin “(states) not included” what is the one (type of) feeling,*the one (type of) perception,*the one (type of) volition,*the one (type of) consciousness?Mind-consciousness-element. This in “(states) not included” is called the one (type of) consciousness. (12)Manoviññāṇadhātusamphasso—in “(states) not included” what is the one (type of) feelingayaṁ vuccati “arūpadhātuyā eko phasso”.

the one (type of) perceptionTattha katamā arūpadhātuyā ekā vedanā …pe… the one (type of) volition,ekā saññā …pe… the one (type of) consciousnessekā cetanā …pe… * Complete appropriately as paragraph992.ekaṁ cittaṁ? * Complete appropriately as paragraph992.Manoviññāṇadhātu—3. Section Dealing with (States) Included and not Includedidaṁ vuccati “arūpadhātuyā ekaṁ cittaṁ”. –12

1. The Element of (the Plane of) Desire2.4. Apariyāpanna

Of the five aggregates how many are included in the element of desire; how many are not included in the element of desire;* 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?Apariyāpanne kati khandhā …pe… kati cittāni?

* See paragraph991.Apariyāpanne cattāro khandhā, dve āyatanāni, dve dhātuyo, dve saccāni, dvādasindriyāni, cha hetū, tayo āhārā, eko phasso, ekā vedanā, ekā saññā, ekā cetanā, ekaṁ cittaṁ.

* See paragraph991.Tattha katame apariyāpanne cattāro khandhā? The aggregate of material quality 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.Vedanākkhandho, saññākkhandho, saṅkhārakkhandho, viññāṇakkhandho—Ten bases are included in the element of desire. Two bases sometimes are included in the element of desire; sometimes are not included in the element of desire.ime vuccanti “apariyāpanne cattāro khandhā”.

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.Tattha katamāni apariyāpanne dve āyatanāni? The truth of the cause is included in the element of desire. 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.Manāyatanaṁ, dhammāyatanaṁ—Ten controlling faculties are included in the element of desire. Three controlling faculties are not included in the element of desire. Nine controlling faculties sometimes are included in the|element of desire; sometimes are not included in the element of desire.imāni vuccanti “apariyāpanne dve āyatanāni”.

Three bad 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.Tattha katamā apariyāpanne dve dhātuyo? The nutrient factor of food is included in the element of desire. Three nutrients sometimes are included in the element of desire; sometimes are not included in the element of desire.Manoviññāṇadhātu, dhammadhātu—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.imā vuccanti “apariyāpanne dve dhātuyo”.

Six (types of) feeling,* six (types of) perception,* six (types of) volition,* six (types of) consciousness are included in the element of desire. Mind-consciousness-element sometimes is included in the element of desire; sometimes is not included in the element of desire.Tattha katamāni apariyāpanne dve saccāni? * Complete appropriately as paragraph992.Maggasaccaṁ, nirodhasaccaṁ—* Complete appropriately as paragraph992.imāni vuccanti “apariyāpanne dve saccāni”.

2. The Element of (the Plane of) FormTattha katamāni apariyāpanne dvādasindriyāni? Of the five aggregates how many are included in the element of form; how many are not included in the element of form;* 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?Manindriyaṁ, jīvitindriyaṁ, somanassindriyaṁ, upekkhindriyaṁ, saddhindriyaṁ, vīriyindriyaṁ, satindriyaṁ, samādhindriyaṁ, paññindriyaṁ, anaññātaññassāmītindriyaṁ, aññindriyaṁ, aññātāvindriyaṁ—* See paragraph991.imāni vuccanti “apariyāpanne dvādasindriyāni”.

* See paragraph991.Tattha katame apariyāpanne cha hetū? The aggregate of material quality is not included in the element of form. Fouraggregates sometimes are included in the element of form; sometimes are not included in the element of form.Tayo kusalahetū, tayo abyākatahetū.

Ten bases are not included in the element of form. Two bases sometimes are included in the element of form; sometimes are not included in the element of form.Tattha katame tayo kusalahetū? Sixteen elements are not included in the element of form. Two elements sometimes are included in the element of form; sometimes are not included in the element of form.Alobho kusalahetu, adoso kusalahetu, amoho kusalahetu—Three truths are not included in the element of form. The truth|of suffering sometimes is included in the element of form; sometimes is not included in the element of form.ime tayo kusalahetū.

Thirteen controlling faculties are not included in the element of form. Nine controlling faculties sometimes are included in the element of form; sometimes are not included in the element of form.Tattha katame tayo abyākatahetū? Three bad roots are not included in the element of form. Six roots sometimes are included in the element of form; sometimes are not included in the element of form.Kusalānaṁ dhammānaṁ vipākato alobho, adoso, amoho—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.ime tayo abyākatahetū. Six (types of) contact are not included in the element of form.Ime vuccanti “apariyāpanne cha hetū”.

Mind-consciousness-element contact sometimes is included in the element of form; sometimes is not included in the element of form.Tattha katame apariyāpanne tayo āhārā? Six (types of) feeling,* six (types of) perception,* six (types of) volition,* 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.Phassāhāro, manosañcetanāhāro, viññāṇāhāro—* Complete appropriately as paragraph992.ime vuccanti “apariyāpanne tayo āhārā”.

* Complete appropriately as paragraph992.Tattha katamo apariyāpanne eko phasso? 3. (The Plane of) the Formless ElementManoviññāṇadhātusamphasso—Of the five aggregates how many are included in the formless element; how many are not included in the formless element;* of the seven (types of) consciousness how many are included in the formless element; how many are not included in the formless element?ayaṁ vuccati “apariyāpanne eko phasso”.

* See paragraph991.Tattha katamā apariyāpanne ekā vedanā …pe… * See paragraph991.ekā saññā …pe… The aggregate of material quality is not included in the formless element. Four aggregates sometimes are included in the formless element; sometimes are not included in the formless element.ekā cetanā …pe… Tenbases are not included in the formless element. Two bases sometimes are included in the formless element; sometimes are not included in the formless element.ekaṁ cittaṁ? 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.Manoviññāṇadhātu—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.idaṁ vuccati “apariyāpanne ekaṁ cittaṁ”. –12

Fourteen controlling faculties are not included in the formless element. Eight controlling facultiessometimes are included in the formless element; sometimes are not included in the formless element.3. Pariyāpannāpariyāpannavāra

Three bad roots are not included in the formless element. Six roots sometimes are included in the formless element; sometimes are not included in the formless element.3.1. Kāmadhātu

The nutrient factor of food is not included in the formless element. Three nutrients sometimes are included in the formless element; sometimes are not included in the formless element.Pañcannaṁ khandhānaṁ kati kāmadhātupariyāpannā, kati na kāmadhātupariyāpannā …pe… Six (types of) contact are not included in the formless element.sattannaṁ cittānaṁ kati kāmadhātupariyāpannā, kati na kāmadhātupariyāpannā?

Mind-consciousness-element contact sometimes is included in the formless element; sometimes is not included in the formless element.Rūpakkhandho kāmadhātupariyāpanno; Six (types of) feeling,* six (types of) perception,* six (types of) volition,* six (types of) consciousness are not included in the formless element. Mind-consciousness-element sometimes is included in the formless element; sometimes is not included in the formless element.cattāro khandhā siyā kāmadhātupariyāpannā, siyā na kāmadhātupariyāpannā.

* Complete appropriately as paragraph992.Dasāyatanā kāmadhātupariyāpannā; * Complete appropriately as paragraph992.dve āyatanā siyā kāmadhātupariyāpannā, siyā na kāmadhātupariyāpannā.

4. (States) Included and not Included (in the Mundane)Soḷasa dhātuyo kāmadhātupariyāpannā; Of the five aggregates how many are included; how many are not included;* of the seven (types of) consciousness how many are included; how many are not included?dve dhātuyo siyā kāmadhātupariyāpannā, siyā na kāmadhātupariyāpannā.

* See paragraph991.Samudayasaccaṁ kāmadhātupariyāpannaṁ; * See paragraph991.dve saccā na kāmadhātupariyāpannā; The aggregate of material quality is included. Four aggregates sometimes are included; sometimes are not included.dukkhasaccaṁ siyā kāmadhātupariyāpannaṁ, siyā na kāmadhātupariyāpannaṁ.

Tenbases are included. Two bases sometimes are included; sometimes are not included.Dasindriyā kāmadhātupariyāpannā; Sixteen elements are included. Two elements sometimes are included; sometimes are not included.tīṇindriyā na kāmadhātupariyāpannā; Two truths are included. Two truths are not included.navindriyā siyā kāmadhātupariyāpannā, siyā na kāmadhātupariyāpannā.

Ten controlling faculties are included. Three controlling faculties are not included. Nine controlling faculties sometimes are included; sometimes are not included.Tayo akusalahetū kāmadhātupariyāpannā; Three bad roots are included. Six roots sometimes are included; sometimes are not included.cha hetū siyā kāmadhātupariyāpannā, siyā na kāmadhātupariyāpannā.

The nutrient factor of food is included. Three nutrients sometimes are included; sometimes are not included.Kabaḷīkāro āhāro kāmadhātupariyāpanno; Six (types of) contact are included. Mind-consciousness-element contact sometimes is included; sometimes is not included.tayo āhārā siyā kāmadhātupariyāpannā, siyā na kāmadhātupariyāpannā.

Six (types of) feeling,* six (types of) perception,* six (types of) volition,* six (types of) consciousness are included. Mind-consciousness-element sometimes is included; sometimes is not included.Cha phassā kāmadhātupariyāpannā; * Complete appropriately as paragraph992.manoviññāṇadhātusamphasso siyā kāmadhātu pariyāpanno, siyā na kāmadhātupariyāpanno.

* Complete appropriately as paragraph992.Cha vedanā …pe… 4. Section Showing the Statescha saññā …pe… 1. The Element of (the Plane of) Desirecha cetanā …pe… At the moment of conception in the element of desire how many aggregates are apparent;* how many (types of) consciousness are apparent?cha cittā kāmadhātupariyāpannā; * See paragraph991.manoviññāṇadhātu siyā kāmadhātupariyāpannā, siyā na kāmadhātupariyāpannā.

* See paragraph991.3.2. Rūpadhātu

At the moment of conception in the element of desire the five aggregates are apparent in all (beings).In some, eleven bases are apparent; in some, ten bases are apparent; in some, another ten bases are apparent; in some, nine bases are apparent; in some, seven 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. In all (beings) one truth is apparent. In some, fourteen controlling faculties are apparent; in some, thirteen controlling faculties are apparent; in some, another thirteen|controlling faculties are apparent; in some, twelve controlling faculties are apparent; in some, ten controlling faculties are apparent; in some, nine controlling faculties are apparent; in some, another nine controlling faculties are apparent; in some, eight controlling faculties are apparent; in some, another eight controlling faculties are apparent; in some, seven controlling faculties are apparent; in some, five controlling faculties are apparent; in some, four controlling faculties are apparent. In some, three roots are apparent; in some, two roots are apparent; in some, no roots are apparent. In all (beings) four nutrients are apparent. 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.Pañcannaṁ khandhānaṁ kati rūpadhātupariyāpannā, kati na rūpadhātupariyāpannā …pe… At the moment of conception in the element of desire, which five aggregates are apparent in all (beings)? The aggregate of material quality;* the aggregate of consciousness. At the moment of conception in the element of desire these five aggregates are apparent in all (beings). (1)sattannaṁ cittānaṁ kati rūpadhātupariyāpannā, kati na rūpadhātupariyāpannā?

* Intermediate aggregates.Rūpakkhandho na rūpadhātupariyāpanno; * Intermediate aggregates.cattāro khandhā siyā rūpadhātupariyāpannā, siyā na rūpadhātupariyāpannā.

At the moment of conception in the element of desire, in whom are eleven bases apparent? In devas of the plane of desire; in the human beings who are first in a world cycle; in spontaneously born ghosts; in spontaneously born asuras; in spontaneously born animals; in those who are in hell; in those having all bases at the moment of conception eleven bases are apparent, (viz.,) eye base, visible base, ear base, nose base, odorous base, tongue base, sapid base, body base, tangible base, mind base, ideational base. At the moment of conception in the element of desire these eleven bases are apparent in these (beings).Dasāyatanā na rūpadhātupariyāpannā; At the moment of conception in the element of desire, in whom are ten bases apparent? In spontaneously born ghosts; in spontaneously born asuras; in spontaneously born animals; in those who are in hell; in the congenitally blind at the moment of conception ten bases are apparent, (viz.,) visible base, ear base, nose base, odorous base, tongue base,sapid base, body base, tangible base, mind base, ideational base. At the moment of conception in the element of desire these ten bases are apparent in these (beings).dve āyatanā siyā rūpadhātupariyāpannā, siyā na rūpadhātupariyāpannā.

Atthe moment of conception in the element of desire, in whom are another ten bases apparent? In spontaneously born ghosts; in spontaneously born asuras; in spontaneously born animals; in those who are in hell; in the congenitally deaf at the moment of conception ten bases are apparent, (viz.,) eye base, visible base, nose base, odorous base, tongue base, sapid base, body base, tangible base, mind base, ideational base. At the moment of conception in the element of desire these ten bases are apparent in these (beings).Soḷasa dhātuyo na rūpadhātupariyāpannā; At the moment of conception in the element of desire, in whom are nine bases apparent? In spontaneously born ghosts; in spontaneously born asuras; in spontaneously born animals; in those who are in hell; in the congenitally blind and deaf at the moment of conception nine bases are apparent, (viz.,) visible base, nose base, odorous base, tongue base, sapid base, body base, tangible base, mind base, ideational base. At the moment of conception in the element of desire these nine bases are apparent in these (beings).dve dhātuyo siyā rūpadhātupariyāpannā, siyā na rūpadhātupariyāpannā.

At the moment of conception in the element of desire, in whom are seven bases apparent? In womb gestated beings, at the moment of conception seven bases are apparent, (viz.,) visible base, odorous base, sapid base, body base, tangible base, mind base, ideational base. At the moment of conception in the element of desire these seven bases are apparent in these (beings). (2)Tīṇi saccāni na rūpadhātupariyāpannā; At the moment of conception in the element of desire, in whom are eleven elements apparent? In devas of the plane of desire; in the human beings who are first in a world cycle; in spontaneously born ghosts; in spontaneously born asuras; in spontaneously born animals; in those who are in hell; in those having all bases at the moment of conception eleven elements are apparent, (viz.,) 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).dukkhasaccaṁ siyā rūpadhātupariyāpannaṁ, siyā na rūpadhātupariyāpannaṁ.

At the moment of conception in the element of desire, in whom are ten elements apparent? In spontaneously born ghosts; in spontaneously born asuras;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|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).Terasindriyā na rūpadhātupariyāpannā; At the moment of conception in the element of desire, in whom are another ten elements apparent? In spontaneously born ghosts; in spontaneously born asuras; in spontaneously born animals; in those who are in hell; in the congenitally deaf at the moment of conception ten elements are apparent, (viz.,) 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.)navindriyā siyā rūpadhātupariyāpannā, siyā na rūpadhātupariyāpannā.

At the moment of conception in the element of desire, in whom are nine elements apparent? In spontaneously born ghosts; in spontaneously born asuras; 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.,) 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 nine elements are apparent in these (beings).Tayo akusalahetū na rūpadhātupariyāpannā; At the moment of conception in the element of desire, in whom are seven elements apparent? In womb gestated beings, at the moment of conception seven elements are apparent, (viz.,) 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). (3)cha hetū siyā rūpadhātupariyāpannā, siyā na rūpadhātupariyāpannā.

At the moment of conception in the element of desire, which single truth is apparent in all (beings)? The truth of suffering. At the moment of conception in the element of desire this single truth is apparent in all (beings). (4)Kabaḷīkāro āhāro na rūpadhātupariyāpanno; At the moment of conception in the element of desire, in whom are fourteen controlling faculties apparent? In devas of the plane of desire accompanied by roots associated with knowledge, at the moment of conception fourteen controlling faculties are apparent, (viz.,) controlling faculty of eye, controlling faculty of ear, controlling faculty of nose, controlling faculty of tongue,|controlling faculty of body, controlling faculty of mind, controlling faculty of femininity or controlling faculty of masculinity, controlling faculty of vital principle, controlling faculty of mental pleasure or controlling faculty of indifference, controlling faculty of confidence, controlling faculty of energy, controlling faculty of mindfulness, controlling faculty of concentration, controlling faculty of wisdom. At the moment of conception in the element of desire these fourteen controlling faculties are apparent in these (beings).tayo āhārā siyā rūpadhātupariyāpannā, siyā na rūpadhātupariyāpannā.

At the moment of conception in the element of desire, in whom are thirteen controlling faculties apparent? In devas of the plane of desire accompanied by roots not associated with knowledge, at the moment of conception thirteen controlling faculties are apparent, (viz.,) controlling faculty of eye, controlling faculty of ear, controlling faculty of nose, controlling faculty of tongue, controlling faculty of body, controlling faculty of mind, controlling faculty of femininity or controlling faculty of masculinity, controlling faculty of vital principle, controlling faculty of mental pleasure or controlling faculty of indifference, controlling faculty of confidence, controlling faculty of energy, controlling faculty of mindfulness, controlling faculty of concentration. At the moment of conception in the element of desire these thirteen controlling faculties are apparent in these (beings).Cha phassā na rūpadhātupariyāpannā; At the moment of conception in the element of desire, in whom are another thirteen controlling faculties apparent? In the human beings who are first in a world cycle accompanied by roots associated with knowledge, at the moment of conception thirteen controlling faculties are apparent, (viz.,) controlling faculty of eye, controlling faculty of ear, controlling faculty of nose, controlling faculty of tongue, controlling faculty of body, controlling faculty of mind, controlling faculty of vital principle, controlling faculty of mental pleasure or controlling faculty of indifference, controlling faculty of confidence, controlling faculty of energy, controlling faculty of mindfulness, controlling faculty of concentration, controlling faculty of wisdom. At the moment of conception in the element of desire these thirteen controlling faculties are apparent in these (beings).manoviññāṇadhātusamphasso siyā rūpadhātupariyāpanno, siyā na rūpadhātupariyāpanno.

At the moment of conception in the element of desire, in whom are twelve controlling 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.,) controlling faculty of eye, controlling faculty of ear, controlling faculty of nose, controlling faculty of tongue, controlling faculty of body, controlling faculty of mind, controlling faculty of vital principle, controlling faculty of mental pleasure or controlling faculty of indifference, controlling faculty of confidence, controlling faculty of energy, controlling faculty of mindfulness, controlling faculty of concentration. At the moment of conception in the element of desire these twelve controlling faculties are apparent in these (beings).Cha vedanā …pe… At the moment of conception in the element of desire, in whom are ten controlling faculties apparent? In womb gestated beings accompanied by roots associated with knowledge, at the moment of conception ten controlling faculties are apparent, (viz.,) controlling faculty of body, controlling faculty of mind, controlling faculty of femininity or controlling faculty of masculinity, controlling faculty of vital principle, controlling faculty of mental pleasure or controlling faculty of indifference, controlling faculty of confidence, controlling faculty of energy, controlling faculty of mindfulness, controlling faculty of concentration, controlling faculty of wisdom. At the moment of conception in the element of desire these ten controlling faculties are apparent in these (beings).cha saññā …pe… At the moment of conception in the element of desire, in whom are another nine controlling faculties apparent? In spontaneously born ghosts; in spontaneously born asuras; in spontaneously born animals; in those who are in hell; in those having all bases at the moment of conception nine controlling faculties are apparent, (viz.,) controlling faculty of eye, controlling faculty of ear, controlling faculty of nose, controlling faculty of tongue, controlling faculty of|body, controlling faculty of mind, controlling faculty of femininity or controlling faculty of masculinity, controlling faculty of vital principle, controlling faculty of indifference. At the moment of conception in the element of desire these nine controlling faculties are apparent in these (beings).cha cetanā …pe… At the moment of conception in the element of desire, in whom are eight controlling faculties apparent? In spontaneously born ghosts; in spontaneously born asuras; in spontaneously born animals; in those who are in hell; in the congenitally blind at the moment of conception eight controlling faculties are apparent, (viz.,) controlling faculty of ear, controlling faculty of nose, controlling faculty of tongue, controlling faculty of body, controlling faculty of mind, controlling faculty of femininity or controlling faculty of masculinity, controlling faculty of vital principle, controlling faculty of indifference. At the moment of conception in the element of desire these eight controlling faculties are apparent in these (beings).cha cittā na rūpadhātupariyāpannā; At the moment of conception in the element of desire, in whom are another eight controlling faculties apparent? In spontaneously born ghosts; in spontaneously born asuras; in spontaneously born animals; in those who are in hell; in the congenitally deaf at the moment of conception eight controlling faculties are apparent, (viz.,) controlling faculty of eye, controlling faculty of nose, controlling faculty of tongue, controlling faculty of body, controlling faculty of mind, controlling faculty of femininity or controlling faculty of masculinity, controlling faculty of vital principle, controlling faculty of indifference. At the moment of conception in the element of desire these eight controlling faculties are apparent in these (beings).manoviññāṇadhātu siyā rūpadhātupariyāpannā, siyā na rūpadhātupariyāpannā.

At the moment of conception in the element of desire, in whom are seven controlling faculties apparent? In spontaneously born ghosts; in spontaneously born asuras; in spontaneously born animals; in those who are in hell; in those congenitally blind and deaf at the moment of conception seven controlling faculties are apparent, (viz.,) controlling faculty of nose,controlling faculty of tongue, controlling faculty of body, controlling faculty of mind, controlling faculty of femininity or controlling faculty of masculinity, controlling faculty of vital principle, controlling faculty of indifference. At the moment of conception in the element of desire these seven controlling faculties are apparent in these (beings).3.3. Arūpadhātu

At the moment of conception in the element of desire, in whom|are five controlling faculties apparent? In womb gestated beings without roots excepting the sexless, at the moment of conception five controlling faculties are apparent, (viz.,) controlling faculty of body, controlling faculty of mind, controlling faculty of femininity or controlling faculty of masculinity, controlling faculty of vital principle, controlling faculty of indifference. At the moment of conception in the element of desire these five controlling faculties are apparent in these (beings).Pañcannaṁ khandhānaṁ kati arūpadhātupariyāpannā, kati na arūpadhātupariyāpannā …pe… At the moment of conception in the element of desire, in whom are four controlling faculties apparent? In womb gestated beings without roots and sexless, at the moment of conception four controlling faculties are apparent, (viz.,) controlling faculty of body, controlling faculty of mind, controlling faculty of vital principle, controlling faculty of indifference. At the moment of conception in the element of desire these four controlling faculties are apparent in these (beings). (5)sattannaṁ cittānaṁ kati arūpadhātupariyāpannā, kati na arūpadhātupariyāpannā?

At the moment of conception in the element of desire, in whom are three roots apparent? In devas 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.,) the resultant root of absence of greed, the resultant root of absence of hatred, the resultant root of absence of dullness. At the moment of conception in the element of desire these three roots are apparent in these (beings).Rūpakkhandho na arūpadhātupariyāpanno; At the moment of conception in the element of desire, in whom are two roots apparent? In devas 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.,) the resultant root of absence of greed, the resultant root of absence of hatred. At the moment of conception in the element of desire these two roots are apparent in these (beings). In the remaining beings no roots are apparent. (6)cattāro khandhā siyā arūpadhātupariyāpannā, siyā na arūpadhātupariyāpannā.

At the moment of conception in the element of desire, which four nutrients are apparent in all (beings)? The nutrient factor of food, the nutrient of contact, the nutrient of volition, the nutrient of|consciousness. At the moment of conception in the element of desire these four nutrients are apparent in all (beings). (7)Dasāyatanā na arūpadhātupariyāpannā; At the moment of conception in the element of desire, which single (type of) contact is apparent in all (beings)? Mind-consciousness-element contact. At the moment of conception in the element of desire this single (type of) contact is apparent in all (beings). (8)dve āyatanā siyā arūpadhātupariyāpannā, siyā na arūpadhātupariyāpannā.

At the moment of conception in the element of desire, which single (type of) feeling,single (type of) perception, single (type of) volition, single (type of) consciousness is apparent in all (beings)? Mind-consciousness-element. At the moment of conception in the element of desire this single (type of) consciousness is apparent in all (beings). (12)Soḷasa dhātuyo na arūpadhātupariyāpannā; 2. The Element of (the Plane of) Formdve dhātuyo siyā arūpadhātupariyāpannā, siyā na arūpadhātupariyāpannā.

At the moment of conception in the element of form, how many aggregates are apparent;* how many (types of) consciousness are apparent?Tīṇi saccāni na arūpadhātupariyāpannāni.

* See paragraph991.Dukkhasaccaṁ siyā arūpadhātupariyāpannaṁ, siyā na arūpadhātupariyāpannaṁ.

* See paragraph991.Cuddasindriyā na arūpadhātupariyāpannā; At the moment of conception in the element of form, except for deva beings without perception, five aggregates are apparent; five bases are apparent; five elements are apparent; one truth is apparent; ten controlling 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.aṭṭhindriyā siyā arūpadhātupariyāpannā, siyā na arūpadhātupariyāpannā.

At the moment of conception in the element of form, which five aggregates are apparent? The aggregate of material quality, aggregate of feeling, aggregate of perception, aggregate of mental concomitants, aggregate of consciousness. At the moment of conception in the plane of form these five aggregates are apparent. (1)Tayo akusalahetū na arūpadhātupariyāpannā; At the moment of conception in the element of form, which five bases are apparent? Eye base, visible base, ear base, mind base, ideational base. At the moment of conception in the element of form these five bases are apparent. (2)cha hetū siyā arūpadhātupariyāpannā, siyā na arūpadhātupariyāpannā.

At the moment of conception in the element of form, which five elements are apparent? Eye element, visible element, ear element, mind-consciousness-element, ideational element. At the|moment of conception in the element of form these five elements are apparent. (3)Kabaḷīkāro āhāro na arūpadhātupariyāpanno; At the moment of conception in the element of form, which single truth is apparent? The truth of suffering. At the moment of conception in the element of form this single truth is apparent. (4)tayo āhārā siyā arūpadhātupariyāpannā, siyā na arūpadhātupariyāpannā.

At the moment of conception in the element of form, which ten controlling faculties are apparent? The controlling faculty of eye, controlling faculty of ear, controlling faculty of mind, controlling faculty of vital principle, controlling faculty of mental pleasure or controlling faculty of indifference, controlling faculty of confidence,controlling faculty of energy, controlling faculty of mindfulness, controlling faculty of concentration, controlling faculty of wisdom. At the moment of conception in the element of form these ten controlling faculties are apparent. (5)Cha phassā na arūpadhātupariyāpannā; At the moment of conception in the element of form, which three roots are apparent? The resultant root of absence of greed, the resultant root of absence of hatred, the resultant root of absence of dullness. At the moment of conception in the element of form these three roots are apparent. (6)manoviññāṇadhātusamphasso siyā arūpadhātupariyāpanno, siyā na arūpadhātupariyāpanno.

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. At the moment of conception in the element of form these three nutrients are apparent. (7)Cha vedanā …pe… At the moment of conception in the element of form, which single (type of) contact is apparent? Mind-consciousness-element contact. At the moment of conception in the element of form this single (type of) contact is apparent. (8)cha saññā …pe… 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? Mind-consciousness-element. At the moment of conception in the element of form this single (type of) consciousness is apparent. (12)cha cetanā …pe… 3. Beings without Perceptioncha cittā na arūpadhātupariyāpannā; At the moment of conception of deva beings without perception, how many aggregates are apparent;* how many (types of) consciousness are apparent?manoviññāṇadhātu siyā arūpadhātupariyāpannā, siyā na arūpadhātupariyāpannā.

* See paragraph991.3.4. Pariyāpannāpariyāpanna

* See paragraph991.Pañcannaṁ khandhānaṁ kati pariyāpannā, kati apariyāpannā …pe… Atthe moment of conception of deva beings without perception one aggregate is apparent, (viz.,) the aggregate of material quality. Two bases are apparent, (viz.,) visible base, ideational base. Two elements are apparent, (viz.,) visible element, ideational element. One truth is apparent, (viz.,) the truth of suffering. One controlling faculty is apparent, (viz.,) the controlling faculty of material vital principle. Deva beings without perception are apparent (as being) without roots, without nutrients, without contact, without feeling, without perception, without volition, without consciousness.sattannaṁ cittānaṁ kati pariyāpannā, kati apariyāpannā?

4. (The Plane of) the Formless ElementRūpakkhandho pariyāpanno; At the moment of conception in the formless element, how many aggregates are apparent;* how many (types of) consciousness are apparent?cattāro khandhā siyā pariyāpannā, siyā apariyāpannā.

* See paragraph991.Dasāyatanā pariyāpannā; * See paragraph991.dve āyatanā siyā pariyāpannā, siyā apariyāpannā.

At the moment of conception in the formless element four aggregates are apparent; two bases are apparent; two elements are apparent; one truth is apparent; eight controlling 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.Soḷasa dhātuyo pariyāpannā; At the moment of conception in the formless element, which four aggregates are apparent? The aggregate of feeling, aggregate of perception, aggregate of mental concomitants, aggregate of consciousness. At the moment of conception in the formless element these four aggregates are apparent. (1)dve dhātuyo siyā pariyāpannā, siyā apariyāpannā.

At the moment of conception in the formless element, which two bases are apparent? Mind base, ideational base. At the moment of conception in the formless element these two bases are apparent. (2)Dve saccā pariyāpannā; At the moment of conception in the formless element, which two elements are apparent? Mind-consciousness-element, ideational element. At the moment of conception in the formless element these two elements are apparent. (3)dve saccā apariyāpannā.

At the moment of conception in the formless element, which single truth is apparent? The truth of suffering. At the moment of conception in the formless element this single truth is apparent. (4)Dasindriyā pariyāpannā, tīṇindriyā apariyāpannā; Atthe moment of conception in the formless element, which eight controlling faculties are apparent? The controlling faculty of mind, controlling faculty of vital principle, controlling faculty of indifference, controlling faculty of confidence, controlling faculty of energy, controlling faculty of mindfulness, controlling faculty of concentration, controlling faculty of wisdom. At the moment of conception in the formless element these eight controlling faculties are apparent. (5)navindriyā siyā pariyāpannā, siyā apariyāpannā.

At the moment of conception in the formless element, which three roots are apparent? The resultant root of absence of greed, the resultant root of absence of hatred, the resultant root of absence of dullness. At the moment of conception in the formless element these three roots are apparent. (6)Tayo akusalahetū pariyāpannā; At the moment of conception in the formless element, which three nutrients are apparent? 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. (7)cha hetū siyā pariyāpannā, siyā apariyāpannā.

At the moment of conception in the formless element, which single (type of) contact is apparent? Mind-consciousness-element contact. At the moment of conception in the formless element this single (type of) contact is apparent. (8)Kabaḷīkāro āhāro pariyāpanno; 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? Mind-consciousness-element. At the moment of conception in the formless element this single (type of) consciousness is apparent. (12)tayo āhārā siyā pariyāpannā, siyā apariyāpannā.

5. Section Showing the Scope of the PlanesCha phassā pariyāpannā; States characteristic of the plane of desire; states not characteristic of the plane of desire. States characteristic of the plane of form; states not characteristic of the plane of form. States characteristic of the formless plane; states not characteristic of the formless plane. States included (in the mundane); states not included (in the mundane).manoviññāṇadhātusamphasso siyā pariyāpanno, siyā apariyāpanno.

Which states are characteristic of the plane of desire? Making crowded hell the downward limit, making the devas of the Paranimmitavasavattī (plane) the upper limit inclusive, whatever there is in this inclusion, occurring therein, included therein,|aggregates, elements, bases, material qualities, feelings, perceptions, mental concomitants, consciousness. These states are characteristic of the plane of desire.Cha vedanā …pe… Which states are not characteristic of the plane of desire? (States) Characteristic of the plane of form, characteristic of the formless plane, not included (in the mundane). These states are not characteristic of the plane of desire.cha saññā …pe… Which states are characteristic of the plane of form? Making the Brahma plane the downward limit, making the devas of the Akaniṭṭha (plane) the upper limit inclusive, whatever there is in this inclusion, occurring therein, included therein, the consciousness and mental concomitant states of one who has attained to or who is born in or who dwells in pleasure in this existence. These states are characteristic of the plane of form.cha cetanā …pe… Which states are not characteristic of the plane of form? (States) Characteristic of the plane of desire, characteristic of the formless plane, not included (in the mundane). These states are not characteristic of the plane of form.cha cittā pariyāpannā; Which states are characteristic of the formless plane? Making devas who reach the state of infinity of space the downward limit, making devas 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 states of one who has attained to or who is born in or who dwells in pleasure in this existence. These states are characteristic of the formless plane.manoviññāṇadhātu siyā pariyāpannā, siyā apariyāpannā.

Which states are not characteristic of the formless plane? (States) Characteristic of the plane of desire, characteristic of the plane of form, not included (in the mundane). These states are not characteristic of the formless plane.4. Dhammadassanavāra

Which states are included (in the mundane)? Good, bad and neither-good-nor-bad states 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 material quality, aggregate of feeling, aggregate of perception, aggregate of mental concomitants, aggregate of consciousness. These states are included (in the mundane).4.1. Kāmadhātu

Which states are not included (in the mundane)? The paths, the fruits of the paths and the unconditioned element. These states are not included (in the mundane).Kāmadhātuyā upapattikkhaṇe kati khandhā pātubhavanti …pe… kati cittāni pātubhavanti?

6. Section Dealing with Productive Action and Age LimitKāmadhātuyā upapattikkhaṇe sabbesaṁ pañcakkhandhā pātubhavanti; 1. Productive Actionkassaci ekādasāyatanāni pātubhavanti; Devas means three (types of) devas, (viz.,) conventional devas, devas by birth, devas by purification.kassaci dasāyatanāni pātubhavanti; Conventional devas means kings, queens (and their) children.kassaci aparāni dasāyatanāni pātubhavanti; Devas by birth means, commencing with Cātumahārājika Devas, (all) devas from there upwards.kassaci navāyatanāni pātubhavanti; Devas by purification means Noble Ones.kassaci sattāyatanāni pātubhavanti; Having given offerings, having practised morality, having made (eight constituent) preceptual observance, where are (beings) born? Having given offerings, having practised morality, having made (eight constituent) 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 devas; some are born into the company of Tāvatiṃsa devas; some are born into the company of Yāma devas; some are born into the company of Tusita devas; some are born into the company of Nimmānarati devas; some are born into the company of Paranimmitavasavattī devas.kassaci ekādasa dhātuyo pātubhavanti; 2. Age Limitkassaci dasa dhātuyo pātubhavanti; What is theage limit of human beings? One hundred years or less or more. (1)kassaci aparā dasa dhātuyo pātubhavanti; age limit of human beingskassaci nava dhātuyo pātubhavanti; What is theage limit of Cātumahārājika devas? That which is fifty human years is one night and day of Cātumahārājika devas; of such a night thirty nights is a month; of such a month twelve months is a year; of such a year five hundred deva years is the age limit of Cātumahārājika devas; by human calculation how much is this? 9,000,000 years. (2)kassaci satta dhātuyo pātubhavanti; age limit of Cātumahārājika devassabbesaṁ ekaṁ saccaṁ pātubhavati; What is theage limit of Tāvatiṃsa devas? That which is one hundred human years is one night and day of Tāvatiṃsa devas; of such a night thirty nights is a month; of such a month twelve months is a year; of such a year one thousand deva years is the age limit of Tāvatiṃsa devas; by human calculation how much is this? 36,000,000 years. (3)kassaci cuddasindriyāni pātubhavanti; age limit of Tāvatiṃsa devaskassaci terasindriyāni pātubhavanti; Whatis theage limit of Yāma devas? That which is two hundred human years is one night and day of Yāma devas;of such a night thirty nights is a month; of such a month twelve months is a year; of such a year two thousand deva years is the age limit of Yāma devas; by human calculation how much is this? 144,000,000 years. (4)kassaci aparāni terasindriyāni pātubhavanti; age limit of Yāma devaskassaci dvādasindriyāni pātubhavanti; What is theage limit of Tusita devas? That which is four hundred human years is one night and day of Tusita devas; of such a night thirty nights is a month; of such a month twelve months is a year; of such a year four thousand deva years is the age limit of Tusita devas; by human calculation how much is this? 576,000,000 years. (5)kassaci dasindriyāni pātubhavanti; age limit of Tusita devaskassaci navindriyāni pātubhavanti; What is theage limit of Nimmānarati devas? That which is eight hundred human years is one night and day of Nimmānarati devas; of such a night thirty nights is a month; of such a month twelve months is a year; of such a year eight thousand deva years is the age limit of Nimmānarati devas; by human calculation how much is this? 2,304,000,000 years. (6)kassaci aparāni navindriyāni pātubhavanti; age limit of Nimmānarati devaskassaci aṭṭhindriyāni pātubhavanti; What is theage limit of Paranimmitavasavattī devas? That which is sixteen hundred human years is one night and day of Paranimmitavasavattī devas; of such a night thirty nights is a month; of such a month twelve months is a year; of such a year sixteen thousand deva years is the age limit of Paranimmitavasavattī devas; by human calculation how much is this? 9,216,000,000 years. (7)kassaci aparāni aṭṭhindriyāni pātubhavanti; age limit of Paranimmitavasavattī devaskassaci sattindriyāni pātubhavanti; These six planes of desire are prosperous in all sense pleasures,How much altogether is the age of all (these devas)?Of these (devas) 1,200 koti (plus) 28 koti(Plus) 50 hundred thousand are shown as the total number of years.(= 12,285,000,000 years).kassaci pañcindriyāni pātubhavanti; These six planes of desire are prosperous in all sense pleasures,How much altogether is the age of all (these devas)?Of these (devas) 1,200 koti (plus) 28 koti(Plus) 50 hundred thousand are shown as the total number of years.(= 12,285,000,000 years).kassaci cattārindriyāni pātubhavanti; Having developed the first jhāna to a low degree, where are (beings) born? Having developed the first jhāna to a low degree they are born into the company ofBrahmapārisajja devas. What is their age limit? A third part of a kappa. (8)kassaci tayo hetū pātubhavanti; Brahmapārisajja devaskassaci dve hetū pātubhavanti; Having developed the first jhāna to an intermediate degree, where|are (beings) born? Having developed the first jhāna to an intermediate degree they are born into the company ofBrahmapurohitadevas. What is their age limit? Half a kappa. (9)kassaci ahetukā pātubhavanti; Brahmapurohitadevassabbesaṁ cattāro āhārā pātubhavanti; Having developed the first jhāna to a superior degree, where are (beings) born? Having developed the first jhāna to a superior degree they are born into the company ofMahābrahma devas. What is their age limit? (One) Kappa. (10)sabbesaṁ eko phasso pātubhavati; Mahābrahma devassabbesaṁ ekā vedanā …pe… Having developed the second jhāna to a low degree, where are (beings) born? Having developed the second jhāna to a low degree they are born into the company ofParittābha devas. What is their age limit? Two kappas. (11)ekā saññā …pe… Parittābha devasekā cetanā …pe… Having developed the second jhāna to an intermediate degree, where are (beings) born? Having developed the second jhāna to an intermediate degree they are born into the company ofAppamāṇābhadevas. What is their age limit? Four kappas. (12)ekaṁ cittaṁ pātubhavati.

AppamāṇābhaKāmadhātuyā upapattikkhaṇe sabbesaṁ katame pañcakkhandhā pātubhavanti? Having developed the second jhāna to a superior degree, where are (beings) born? Having developed the second jhāna to a superior degree they are born into the company ofĀbhassara devas. What is their age limit? Eight kappas. (13)Rūpakkhandho …pe… Ābhassara devasviññāṇakkhandho—Having developed the third jhāna to a low degree, where are (beings) born? Having developed the third jhāna to a low degree they are born into the company ofParittasubba devas. What is their age limit? Sixteen kappas. (14)kāmadhātuyā upapattikkhaṇe sabbesaṁ ime pañcakkhandhā pātubhavanti.

Parittasubba devasKāmadhātuyā upapattikkhaṇe kassa ekādasāyatanāni pātubhavanti? 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 ofAppamāṇasubha devas.What is their age limit? Thirty-two kappas. (15)Kāmāvacarānaṁ devānaṁ, paṭhamakappikānaṁ manussānaṁ, opapātikānaṁ petānaṁ, opapātikānaṁ asurānaṁ, opapātikānaṁ tiracchānagatānaṁ, nerayikānaṁ paripuṇṇāyatanānaṁ upapattikkhaṇe ekādasāyatanāni pātubhavanti—Appamāṇasubha devascakkhāyatanaṁ, rūpāyatanaṁ, sotāyatanaṁ, ghānāyatanaṁ, gandhāyatanaṁ, jivhāyatanaṁ, rasāyatanaṁ, kāyāyatanaṁ, phoṭṭhabbāyatanaṁ, manāyatanaṁ, dhammāyatanaṁ. Having developed the third jhāna to a superior degree, where are (beings) born? Having developed the third jhāna to a superior degree they are born into the company ofSubhakiṇhadevas. What is their age limit? Sixty-four kappas. (16)Kāmadhātuyā upapattikkhaṇe etesaṁ imāni ekādasāyatanāni pātubhavanti.

SubhakiṇhaKāmadhātuyā upapattikkhaṇe kassa dasāyatanāni pātubhavanti? 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 devas, some are born into the company of Vehapphala devas, some are born into the|company of Aviha devas, some are born into the company of Atappa devas, some are born into the company of Sudassa devas, some are born into the company of Sudassi devas, some are born into the company of Akaniṭṭha devas. Some are born into the company of devas who reach the state of infinity of space, some are born into the company of devas who reach the state of infinity of consciousness, some are born into the company of devas who reach the state of nothingness, some are born into the company of devas who reach the state that is neither perception nor non-perception. (17)Opapātikānaṁ petānaṁ, opapātikānaṁ asurānaṁ, opapātikānaṁ tiracchānagatānaṁ nerayikānaṁ, jaccandhānaṁ upapattikkhaṇe dasāyatanāni pātubhavanti—What is theage limit of Asaññasatta and Vehapphala devas? Five hundred kappas. (18)rūpāyatanaṁ, sotāyatanaṁ, ghānāyatanaṁ, gandhāyatanaṁ, jivhāyatanaṁ, rasāyatanaṁ, kāyāyatanaṁ, phoṭṭhabbāyatanaṁ, manāyatanaṁ, dhammāyatanaṁ. age limit of Asaññasatta and Vehapphala devasKāmadhātuyā upapattikkhaṇe etesaṁ imāni dasāyatanāni pātubhavanti.

What is theage limit of Aviha devas? A thousand kappas. (19)Kāmadhātuyā upapattikkhaṇe kassa aparāni dasāyatanāni pātubhavanti? age limit of Aviha devasOpapātikānaṁ petānaṁ, opapātikānaṁ asurānaṁ, opapātikānaṁ tiracchānagatānaṁ nerayikānaṁ, jaccabadhirānaṁ upapattikkhaṇe dasāyatanāni pātubhavanti—What is theage limit of Atappa devas? Two thousand kappas. (20)cakkhāyatanaṁ, rūpāyatanaṁ, ghānāyatanaṁ, gandhāyatanaṁ, jivhāyatanaṁ, rasāyatanaṁ, kāyāyatanaṁ, phoṭṭhabbāyatanaṁ, manāyatanaṁ, dhammāyatanaṁ. age limit of Atappa devasKāmadhātuyā upapattikkhaṇe etesaṁ imāni dasāyatanāni pātubhavanti.

What is theage limit of Sudassa devas? Four thousand kappas. (21)Kāmadhātuyā upapattikkhaṇe kassa navāyatanāni pātubhavanti? age limit of Sudassa devasOpapātikānaṁ petānaṁ, opapātikānaṁ asurānaṁ, opapātikānaṁ tiracchānagatānaṁ nerayikānaṁ, jaccandhabadhirānaṁ upapattikkhaṇe navāyatanāni pātubhavanti—What is theage limit of Sudassi devas? Eight thousand kappas. (22)rūpāyatanaṁ, ghānāyatanaṁ, gandhāyatanaṁ, jivhāyatanaṁ, rasāyatanaṁ, kāyāyatanaṁ, phoṭṭhabbāyatanaṁ, manāyatanaṁ, dhammāyatanaṁ. age limit of Sudassi devasKāmadhātuyā upapattikkhaṇe etesaṁ imāni navāyatanāni pātubhavanti.

What is theage limit of Akaniṭṭha devas? Sixteen thousand kappas. (23)Kāmadhātuyā upapattikkhaṇe kassa sattāyatanāni pātubhavanti? age limit of Akaniṭṭha devasGabbhaseyyakānaṁ sattānaṁ upapattikkhaṇe sattāyatanāni pātubhavanti—What is theage limit of devas who reach the state of infinity of space? Twenty thousand kappas. (24)rūpāyatanaṁ, gandhāyatanaṁ, rasāyatanaṁ, kāyāyatanaṁ, phoṭṭhabbāyatanaṁ, manāyatanaṁ, dhammāyatanaṁ. age limit of devas who reach the state of infinity of spaceKāmadhātuyā upapattikkhaṇe etesaṁ imāni sattāyatanāni pātubhavanti.

What is theage limit of devas who reach the state of infinity of consciousness? Forty thousand kappas. (25)Kāmadhātuyā upapattikkhaṇe kassa ekādasa dhātuyo pātubhavanti? age limit of devas who reach the state of infinity of consciousnessKāmāvacarānaṁ devānaṁ, paṭhamakappikānaṁ manussānaṁ, opapātikānaṁ petānaṁ, opapātikānaṁ asurānaṁ, opapātikānaṁ tiracchānagatānaṁ nerayikānaṁ paripuṇṇāyatanānaṁ upapattikkhaṇe ekādasa dhātuyo pātubhavanti—What is theage limit of devas who reach the state of nothingness? Sixty thousand kappas. (26)cakkhudhātu, rūpadhātu, sotadhātu, ghānadhātu, gandhadhātu, jivhādhātu, rasadhātu, kāyadhātu, phoṭṭhabbadhātu, manoviññāṇadhātu, dhammadhātu. age limit of devas who reach the state of nothingnessKāmadhātuyā upapattikkhaṇe etesaṁ imā ekādasa dhātuyo pātubhavanti.

What is theage limit of devas who reach the state that is neither perception nor non-perception? Eighty-four thousand kappas. (27)Kāmadhātuyā upapattikkhaṇe kassa dasa dhātuyo pātubhavanti? age limit of devas who reach the state that is neither perception nor non-perceptionOpapātikānaṁ petānaṁ, opapātikānaṁ asurānaṁ, opapātikānaṁ tiracchānagatānaṁ nerayikānaṁ, jaccandhānaṁ upapattikkhaṇe dasa dhātuyo pātubhavanti—(Beings) Thrown up by power of meritGo to existence in the planes of desire and form,(Though) Reaching even the highest existenceThey come back again to unpleasant existence.(Even) Beings having such long lifeFall from exhaustion of life,No existence is permanent,Thus was said by the Great Sage.Thereforeindeed the wise who are prudent,Skilful, thinkers of betterment,To be free from old age and deathDevelop the highest path.Having developed the pure pathMerging into, leading to Nibbāna,Comprehending all the defilementsFree from defilements they attain to final release.rūpadhātu, sotadhātu, ghānadhātu, gandhadhātu, jivhādhātu, rasadhātu, kāyadhātu, phoṭṭhabbadhātu, manoviññāṇadhātu, dhammadhātu. (Beings) Thrown up by power of meritGo to existence in the planes of desire and form,(Though) Reaching even the highest existenceThey come back again to unpleasant existence.Kāmadhātuyā upapattikkhaṇe etesaṁ imā dasa dhātuyo pātubhavanti.

(Even) Beings having such long lifeFall from exhaustion of life,No existence is permanent,Thus was said by the Great Sage.Kāmadhātuyā upapattikkhaṇe kassa aparā dasa dhātuyo pātubhavanti? Thereforeindeed the wise who are prudent,Skilful, thinkers of betterment,To be free from old age and deathDevelop the highest path.Opapātikānaṁ petānaṁ, opapātikānaṁ asurānaṁ, opapātikānaṁ tiracchānagatānaṁ nerayikānaṁ, jaccabadhirānaṁ upapattikkhaṇe dasa dhātuyo pātubhavanti—Having developed the pure pathMerging into, leading to Nibbāna,Comprehending all the defilementsFree from defilements they attain to final release.cakkhudhātu, rūpadhātu, ghānadhātu, gandhadhātu, jivhādhātu, rasadhātu, kāyadhātu, phoṭṭhabbadhātu, manoviññāṇadhātu, dhammadhātu. 7. The Section “to be Known Fully”, etc.Kāmadhātuyā upapattikkhaṇe etesaṁ imā dasa dhātuyo pātubhavanti.

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.* 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?Kāmadhātuyā upapattikkhaṇe kassa nava dhātuyo pātubhavanti? * Intermediate items see paragraph991.Opapātikānaṁ petānaṁ, opapātikānaṁ asurānaṁ, opapātikānaṁ tiracchānagatānaṁ nerayikānaṁ, jaccandhabadhirānaṁ upapattikkhaṇe nava dhātuyo pātubhavanti—* Intermediate items see paragraph991.rūpadhātu, ghānadhātu, gandhadhātu, jivhādhātu, rasadhātu, kāyadhātu, phoṭṭhabbadhātu, manoviññāṇadhātu, dhammadhātu. The aggregate of material quality is to be known fully, is to be comprehended; is not to be abandoned, not to be developed, not to be realized. Four aggregates 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. (1)Kāmadhātuyā upapattikkhaṇe etesaṁ imā nava dhātuyo pātubhavanti.

Ten bases are to be known fully, are to be comprehended; are not to be abandoned, not to be developed, not to be realized. Two 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)Kāmadhātuyā upapattikkhaṇe kassa satta dhātuyo pātubhavanti? 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;|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. (3)Gabbhaseyyakānaṁ sattānaṁ upapattikkhaṇe satta dhātuyo pātubhavanti—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. The truth of the path is to be known fully, is to be comprehended; is not to be abandoned; is to be developed;is not to be realized. 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. (4)rūpadhātu, gandhadhātu, rasadhātu, kāyadhātu, phoṭṭhabbadhātu, manoviññāṇadhātu, dhammadhātu. Nine controlling faculties are to be known fully, are to be comprehended; are not to be abandoned, not to be developed, not to be realized. The controlling 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. The controlling faculty of initial enlightenment is to be known fully, is to be comprehended; is not to be abandoned; is to be developed; is not to be realized. The controlling faculty of intermediate enlightenment is to be known fully, is to be comprehended; is not to be abandoned; sometimes is to be developed; sometimes is to be realized. The controlling faculty of final enlightenment is to be known fully, is to be comprehended; is not to be abandoned, not to be developed; is to be realized. Three controlling 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. Six controlling 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. (5)Kāmadhātuyā upapattikkhaṇe etesaṁ imā satta dhātuyo pātubhavanti.

The three bad roots are to be known fully, are to be comprehended, are to be abandoned; are not to be developed, not to be realized. The three good 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. The three neither-good-nor-bad 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. (6)Kāmadhātuyā upapattikkhaṇe sabbesaṁ katamaṁ ekaṁ saccaṁ pātubhavati? Thenutrient 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. (7)Dukkhasaccaṁ—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. (8)kāmadhātuyā upapattikkhaṇe sabbesaṁ idaṁ ekaṁ saccaṁ pātubhavati.

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. Mind-consciousness-element is to be known fully, is to be comprehended; sometimes is to be abandoned; sometimes is to be developed; sometimesis to be realized; sometimes is not to be abandoned, not to be developed, not to be realized. (12)Kāmadhātuyā upapattikkhaṇe kassa cuddasindriyāni pātubhavanti? 8. Section (Dealing with States) that have Objects, have no ObjectsKāmāvacarānaṁ devānaṁ, sahetukānaṁ ñāṇasampayuttānaṁ upapattikkhaṇe cuddasindriyāni pātubhavanti—Of the five aggregates how many have objects; how many have no objects.* of the seven (types of) consciousness how many have objects; how many have no objects?cakkhundriyaṁ, sotindriyaṁ, ghānindriyaṁ, jivhindriyaṁ, kāyindriyaṁ, manindriyaṁ, itthindriyaṁ vā purisindriyaṁ vā, jīvitindriyaṁ, somanassindriyaṁ vā upekkhindriyaṁ vā, saddhindriyaṁ, vīriyindriyaṁ, satindriyaṁ, samādhindriyaṁ, paññindriyaṁ. * See paragraph991.Kāmadhātuyā upapattikkhaṇe etesaṁ imāni cuddasindriyāni pātubhavanti.

* See paragraph991.Kāmadhātuyā upapattikkhaṇe kassa terasindriyāni pātubhavanti? The aggregate of material quality has no object. Four aggregates have objects. (1)Kāmāvacarānaṁ devānaṁ sahetukānaṁ ñāṇavippayuttānaṁ upapattikkhaṇe terasindriyāni pātubhavanti—Ten bases have no objects. Mind base has an object. Ideational base sometimes has an object; sometimes has no object. (2)cakkhundriyaṁ, sotindriyaṁ, ghānindriyaṁ, jivhindriyaṁ, kāyindriyaṁ, manindriyaṁ, itthindriyaṁ vā purisindriyaṁ vā, jīvitindriyaṁ, somanassindriyaṁ vā upekkhindriyaṁ vā, saddhindriyaṁ, vīriyindriyaṁ, satindriyaṁ, samādhindriyaṁ. Ten elements have no objects. Seven elements have objects. Ideational element sometimes has an object; sometimes has no object. (3)Kāmadhātuyā upapattikkhaṇe etesaṁ imāni terasindriyāni pātubhavanti.

Two truths have objects. The truth of cessation has no object. The truth of suffering sometimes has an object; sometimes has no object. (4)Kāmadhātuyā upapattikkhaṇe kassa aparāni terasindriyāni pātubhavanti? Seven controlling faculties have no objects. Fourteen controlling faculties have objects. The controlling faculty of vital principle|sometimes has an object; sometimes has no object. Nine roots have objects. The nutrient factor of food has no object. Three nutrients have objects. Seven (types of) contact, seven (types of) feeling, seven (types of) perception, seven (types of) volition, seven (types of) consciousness have objects. (12)Paṭhamakappikānaṁ manussānaṁ sahetukānaṁ ñāṇasampayuttānaṁ upapattikkhaṇe terasindriyāni pātubhavanti—Of the five aggregates how many have object-taking objects; how many have non-object-taking objects.* of the seven (types of) consciousness how many have object-taking objects; how many have non-object-taking objects?cakkhundriyaṁ, sotindriyaṁ, ghānindriyaṁ, jivhindriyaṁ, kāyindriyaṁ, manindriyaṁ, jīvitindriyaṁ, somanassindriyaṁ vā upekkhindriyaṁ vā, saddhindriyaṁ, vīriyindriyaṁ, satindriyaṁ, samādhindriyaṁ, paññindriyaṁ. * Intermediate items see paragraph991.Kāmadhātuyā upapattikkhaṇe etesaṁ imāni terasindriyāni pātubhavanti.

* Intermediate items see paragraph991.Kāmadhātuyā upapattikkhaṇe kassa dvādasindriyāni pātubhavanti? The aggregate of material quality has no object. Four aggregates sometimes have object-taking objects; sometimes have non-object-taking objects. (1)Paṭhamakappikānaṁ manussānaṁ sahetukānaṁ ñāṇavippayuttānaṁ upapattikkhaṇe dvādasindriyāni pātubhavanti—Ten bases have no objects. Mind base sometimes has object-taking objects; sometimes has non-object-taking objects. Ideational base sometimes has object-taking objects; sometimes has non-object-taking objects; sometimes has no object. (2)cakkhundriyaṁ, sotindriyaṁ, ghānindriyaṁ, jivhindriyaṁ, kāyindriyaṁ, manindriyaṁ, jīvitindriyaṁ, somanassindriyaṁ vā upekkhindriyaṁ vā, saddhindriyaṁ, vīriyindriyaṁ, satindriyaṁ, samādhindriyaṁ. Ten elements have no objects. Six elements have non-object-taking objects. 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)Kāmadhātuyā upapattikkhaṇe etesaṁ imāni dvādasindriyāni pātubhavanti.

The truth of cessation has no object. The truth of the path has a non-object-taking object. 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. (4)Kāmadhātuyā upapattikkhaṇe kassa dasindriyāni pātubhavanti? Seven controlling faculties have no objects. Five controlling faculties have non-object-taking objects. Nine controlling faculties sometimes have object-taking objects; sometimes have non-object-taking objects. The controlling faculty of vital principle sometimes has an object-taking object; sometimes has a non-object-taking object; sometimes has no object. (5)Gabbhaseyyakānaṁ sattānaṁ sahetukānaṁ ñāṇasampayuttānaṁ upapattikkhaṇe dasindriyāni pātubhavanti—Nine roots sometimes have object-taking objects; sometimes have non-object-taking objects. The nutrient factor of food has no object. Three nutrients sometimes have object-taking objects; sometimes have non-object-taking objects. Six (types of) contact|have non-object-taking objects. Mind-consciousness-element contact sometimes has an object-taking object; sometimes has a non-object-taking object. Six (types of) feeling, six (types of) perception, six (types of) volition, six (types of) consciousness have non-object-taking objects. Mind-consciousness-element sometimes has an object-taking object; sometimes has a non-object-taking object. (12)kāyindriyaṁ, manindriyaṁ, itthindriyaṁ vā purisindriyaṁ vā, jīvitindriyaṁ, somanassindriyaṁ vā upekkhindriyaṁ vā, saddhindriyaṁ, vīriyindriyaṁ, satindriyaṁ, samādhindriyaṁ, paññindriyaṁ. 9. Section Showing (States) Seen, Heard, etc.Kāmadhātuyā upapattikkhaṇe etesaṁ imāni dasindriyāni pātubhavanti.

Of the five aggregates how many are seen; how many are heard; how many are sensed otherwise; how many are cognized. How many are not seen, not heard, not sensed otherwise, not cognized.* Of the seven (types of) consciousness how many are seen; how many are heard; how many are sensed otherwise; how many are cognized. How many are not seen, not heard, not sensed otherwise, not cognized?Kāmadhātuyā upapattikkhaṇe kassa navindriyāni pātubhavanti? * Intermediate items see paragraph991.Gabbhaseyyakānaṁ sattānaṁ sahetukānaṁ ñāṇavippayuttānaṁ upapattikkhaṇe navindriyāni pātubhavanti—* Intermediate items see paragraph991.kāyindriyaṁ, manindriyaṁ, itthindriyaṁ vā purisindriyaṁ vā, jīvitindriyaṁ, somanassindriyaṁ vā upekkhindriyaṁ vā, saddhindriyaṁ, vīriyindriyaṁ, satindriyaṁ, samādhindriyaṁ. The aggregate of material quality sometimes is seen; sometimes is heard; sometimes is sensed otherwise; sometimes is cognized. Sometimes is not seen, not heard, not sensed otherwise, is cognized. Four aggregates are not seen, not heard, not sensed otherwise, are cognized.Kāmadhātuyā upapattikkhaṇe etesaṁ imāni navindriyāni pātubhavanti.

Visible base is seen, not heard, not sensed otherwise, is cognized. Audible base is not seen, is heard, is not sensed otherwise, is cognized. Odorous base, sapid base, tangible base, are not seen, not heard, are sensed otherwise, are cognized. Seven bases are not seen, not heard, not sensed otherwise, are cognized.Kāmadhātuyā upapattikkhaṇe kassa aparāni navindriyāni pātubhavanti? Visible element is seen, not heard, not sensed otherwise, is cognized. Audible element is not seen, is heard, is not sensed otherwise, is cognized. Odorous element, sapid element, tangible element, are not seen, not heard, are sensed otherwise, are cognized. Thirteen elements are not seen, not heard, not sensed otherwise, are cognized.Opapātikānaṁ petānaṁ, opapātikānaṁ asurānaṁ, opapātikānaṁ tiracchānagatānaṁ nerayikānaṁ paripuṇṇāyatanānaṁ upapattikkhaṇe navindriyāni pātubhavanti—Three truths are not seen, not heard, not sensed otherwise, are cognized. The truth of suffering sometimes is seen; sometimes is heard; sometimes is sensed otherwise; sometimes is cognized;|sometimes is not seen, not heard, not sensed otherwise, is cognized.cakkhundriyaṁ, sotindriyaṁ, ghānindriyaṁ, jivhindriyaṁ, kāyindriyaṁ, manindriyaṁ, itthindriyaṁ vā purisindriyaṁ vā, jīvitindriyaṁ, upekkhindriyaṁ. Twenty-two controlling faculties are not seen, not heard, not sensed otherwise, are cognized. Nine roots are not seen, not heard, not sensed otherwise, are cognized. Four nutrients are not seen, not heard, not sensed otherwise, are cognized.Seven (types of) contact are not seen, not heard, not sensed otherwise, are cognized. Seven (types of) feeling, seven (types of) perception, seven (types of) volition, seven (types of) consciousness are not seen, not heard, not sensed otherwise, are cognized.Kāmadhātuyā upapattikkhaṇe etesaṁ imāni navindriyāni pātubhavanti.

10. Section Showing the Triplets, etc.Kāmadhātuyā upapattikkhaṇe kassa aṭṭhindriyāni pātubhavanti? 1. The Good TripletOpapātikānaṁ petānaṁ, opapātikānaṁ asurānaṁ, opapātikānaṁ tiracchānagatānaṁ nerayikānaṁ, jaccandhānaṁ upapattikkhaṇe aṭṭhindriyāni pātubhavanti—Of the five aggregates how many are good; how many bad; how many neither-good-nor-bad.* of the seven (types of) consciousness how many are good; how many bad; how many neither-good-nor-bad?sotindriyaṁ, ghānindriyaṁ, jivhindriyaṁ, kāyindriyaṁ, manindriyaṁ, itthindriyaṁ vā purisindriyaṁ vā, jīvitindriyaṁ, upekkhindriyaṁ. * Intermediate items see paragraph991.Kāmadhātuyā upapattikkhaṇe etesaṁ imāni aṭṭhindriyāni pātubhavanti.

* Intermediate items see paragraph991.Kāmadhātuyā upapattikkhaṇe kassa aparāni aṭṭhindriyāni pātubhavanti? The aggregate of material quality is neither-good-nor-bad. Four aggregates sometimes are good; sometimes are bad; sometimes are neither-good-nor-bad. Ten bases are neither-good-nor-bad. Two bases sometimes are good; sometimes are bad; sometimes are neither-good-nor-bad. Sixteen elements are neither-good-nor-bad. Two elements sometimes are good; sometimes are bad; sometimes are neither-good-nor-bad. The truth of the cause is bad. The truth of the path is good. The truth of cessation is neither-good-nor-bad. The truth of suffering sometimes is good; sometimes is bad; sometimes is neither-good-nor-bad.Opapātikānaṁ petānaṁ, opapātikānaṁ asurānaṁ, opapātikānaṁ tiracchānagatānaṁ nerayikānaṁ, jaccabadhirānaṁ upapattikkhaṇe aṭṭhindriyāni pātubhavanti—Ten controlling faculties are neither-good-nor-bad. The controlling faculty of mental pain is bad. The controlling faculty of initial enlightenment is good. Four controlling faculties sometimes are good; sometimes are neither-good-nor-bad. Six controlling faculties sometimes are good; sometimes are bad; sometimes are neither-good-nor-bad.cakkhundriyaṁ, ghānindriyaṁ, jivhindriyaṁ, kāyindriyaṁ manindriyaṁ, itthindriyaṁ vā purisindriyaṁ vā, jīvitindriyaṁ, upekkhindriyaṁ. The three good roots are good. The three bad roots are bad. The three neither-good-nor-bad roots are neither-good-nor-bad. The nutrient factor of food is neither-good-nor-bad. Three nutrients|sometimes are good; sometimes are bad; sometimes are neither-good-nor-bad. Six (types of) contact are neither-good-nor-bad. Mind-consciousness-element contact sometimes is good; sometimes is bad; sometimes is neither-good-nor-bad. Six (types of) feeling, six (types of) perception, six (types of) volition, six (types of) consciousness are neither-good-nor-bad. Mind-consciousness-element sometimes is good; sometimes is bad; sometimes is neither-good-nor-bad.Kāmadhātuyā upapattikkhaṇe etesaṁ imāni aṭṭhindriyāni pātubhavanti.

2. The Feeling TripletKāmadhātuyā upapattikkhaṇe kassa sattindriyāni pātubhavanti? 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.* 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?Opapātikānaṁ petānaṁ, opapātikānaṁ asurānaṁ, opapātikānaṁ tiracchānagatānaṁ nerayikānaṁ, jaccandhabadhirānaṁ upapattikkhaṇe sattindriyāni pātubhavanti—* Intermediate items see paragraph991.ghānindriyaṁ, jivhindriyaṁ, kāyindriyaṁ, manindriyaṁ, itthindriyaṁ vā purisindriyaṁ vā, jīvitindriyaṁ, upekkhindriyaṁ. * Intermediate items see paragraph991.Kāmadhātuyā upapattikkhaṇe etesaṁ imāni sattindriyāni pātubhavanti.

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)Kāmadhātuyā upapattikkhaṇe kassa pañcindriyāni pātubhavanti? 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. (2)Gabbhaseyyakānaṁ sattānaṁ ahetukānaṁ, ṭhapetvā napuṁsakānaṁ, upapattikkhaṇe pañcindriyāni pātubhavanti—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)kāyindriyaṁ, manindriyaṁ, itthindriyaṁ vā purisindriyaṁ vā, jīvitindriyaṁ, upekkhindriyaṁ. 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)Kāmadhātuyā upapattikkhaṇe etesaṁ imāni pañcindriyāni pātubhavanti.

Twelve controlling 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 controlling faculties sometimes are associated with pleasant feeling; sometimes are associated with neither-painful-nor-pleasant feeling. Three controlling faculties sometimes are associated with pleasant feeling; sometimes are associated with painful feeling;sometimes are associated with neither-painful-nor-pleasant feeling. The controlling 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)Kāmadhātuyā upapattikkhaṇe kassa cattārindriyāni pātubhavanti? The bad 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 bad root of dullness sometimes is associated with pleasant feeling; sometimes is associated with painful feeling; sometimes is associated with neither-painful-nor-pleasant feeling. (6)Gabbhaseyyakānaṁ sattānaṁ ahetukānaṁ, napuṁsakānaṁ upapattikkhaṇe cattārindriyāni pātubhavanti—Thenutrient 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)kāyindriyaṁ, manindriyaṁ, jīvitindriyaṁ, upekkhindriyaṁ. 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)Kāmadhātuyā upapattikkhaṇe etesaṁ imāni cattārindriyāni pātubhavanti.

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)Kāmadhātuyā upapattikkhaṇe kassa tayo hetū pātubhavanti? 3. The Resultant TripletKāmāvacarānaṁ devānaṁ, paṭhamakappikānaṁ manussānaṁ, gabbhaseyyakānaṁ sattānaṁ sahetukānaṁ ñāṇasampayuttānaṁ upapattikkhaṇe tayo hetū pātubhavanti—Of the five aggregates how many are resultants; how many productive of resultant; how many neither resultants nor productive of resultants.* of the seven (types of) consciousness how many are resultants; how many productive of resultants; how many neither resultants nor productive of resultants?alobho vipākahetu, adoso vipākahetu, amoho vipākahetu. * Intermediate items see paragraph991.Kāmadhātuyā upapattikkhaṇe etesaṁ ime tayo hetū pātubhavanti.

* Intermediate items see paragraph991.Kāmadhātuyā upapattikkhaṇe kassa dve hetū pātubhavanti? The aggregate of material quality 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)Kāmāvacarānaṁ devānaṁ, paṭhamakappikānaṁ manussānaṁ, gabbhaseyyakānaṁ sattānaṁ sahetukānaṁ ñāṇavippayuttānaṁ upapattikkhaṇe dve hetū pātubhavanti—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. (2)alobho vipākahetu, adoso vipākahetu. Tenelements 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)Kāmadhātuyā upapattikkhaṇe etesaṁ ime dve hetū pātubhavanti. 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)Avasesānaṁ sattānaṁ ahetukā pātubhavanti.

Seven controlling faculties are neither resultants nor productive of resultants. Three controlling faculties are resultants. Two controlling faculties are productive of resultants. The controlling faculty of intermediate enlightenment sometimes is resultant; sometimes is productive of resultant. Nine controlling faculties sometimes are resultants; sometimes are productive of resultants; sometimes are neither resultants nor productive of resultants. (5)Kāmadhātuyā upapattikkhaṇe sabbesaṁ katame cattāro āhārā pātubhavanti? Six roots are productive of resultants. The three neither-good-nor-bad roots sometimes are resultants; sometimes are neither resultants nor productive of resultants. (6)Kabaḷīkāro āhāro, phassāhāro, manosañcetanāhāro, viññāṇāhāro—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)kāmadhātuyā upapattikkhaṇe sabbesaṁ ime cattāro āhārā pātubhavanti.

4. The Grasping TripletKāmadhātuyā upapattikkhaṇe sabbesaṁ katamo eko phasso pātubhavati? Of the five aggregates how many are grasped (by craving and false view), are objects of the attachments; how many are not grasped, are objects of the attachments; how many are not grasped,|are not objects of the attachments.* of the seven (types of) consciousness how many are grasped, are objects of the attachments; how many are not grasped, are objects of the attachments; how many are not grasped, are not objects of the attachments?Manoviññāṇadhātusamphasso—* Intermediate items see paragraph991.kāmadhātuyā upapattikkhaṇe sabbesaṁ ayaṁ eko phasso pātubhavati.

* Intermediate items see paragraph991.Kāmadhātuyā upapattikkhaṇe sabbesaṁ katamā ekā vedanā …pe… The aggregate of material quality sometimes is grasped, is the object of the attachments; sometimes is not grasped, is the object of the attachments. Four aggregates 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. (1)ekā saññā …pe… Five bases are grasped, 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. (2)ekā cetanā …pe… Ten elements are grasped, are objects of the attachments. Audible element is not grasped, is the object of the attachments. Five elements sometimes are grasped, are objects of the attachments; sometimes are not grasped, are objects of the attachments. Two elements 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. (3)ekaṁ cittaṁ pātubhavati? The truth of the cause is not grasped, is the object of the attachments. Two truths are not grasped, are not objects of the attachments. The truth of suffering sometimes is grasped, is the object of the attachments; sometimes is not grasped, is the object of the attachments. (4)Manoviññāṇadhātu—Nine controlling faculties are grasped, are objects of the attachments. The controlling faculty of mental pain is not grasped, is the object of the attachments. Three controlling faculties are not grasped, are not objects of the attachments. Nine controlling faculties 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. The three bad roots are not grasped, are objects of the attachments. The three good roots sometimes are not grasped, are objects of the attach|ments; sometimes are not grasped, are not objects of the attachments. The three neither-good-nor-bad roots 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. (5)kāmadhātuyā upapattikkhaṇe sabbesaṁ idaṁ ekaṁ cittaṁ pātubhavati. –12

The nutrient factor of food sometimes is grasped, is the object of the attachments; sometimes is not grasped, is the object of the attachments. Three nutrients 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. (6)4.2. Rūpadhātu

Five (types of) contact are grasped, are objects of the attachments. Mind-element-contact sometimes is grasped, is the object of the attachments; sometimes is not grasped, is the object of the attachments. Mind-consciousness-element-contact sometimes is grasped, is the object of the attachments; sometimes is not grasped, is the object of the attachments; sometimes is not grasped, is not the object of the attachments. Five (types of) feeling, five (types of) perception, five (types of) volition, five (types of) consciousness are grasped, are objects of the attachments. Mind element sometimes is grasped, is the object of the attachments; sometimes is not grasped, is the object of the attachments. Mind-consciousness-element sometimes is grasped, is the object of the attachments; sometimes is not grasped, is the object of the attachments; sometimes is not grasped, is not the object of the attachments. (12)Rūpadhātuyā upapattikkhaṇe kati khandhā pātubhavanti …pe… kati cittāni pātubhavanti?

5. The Initial Application TripletRūpadhātuyā upapattikkhaṇe, ṭhapetvā asaññasattānaṁ devānaṁ, pañcakkhandhā pātubhavanti, pañcāyatanāni pātubhavanti, pañca dhātuyo pātubhavanti, ekaṁ saccaṁ pātubhavati, dasindriyāni pātubhavanti, tayo hetū pātubhavanti, tayo āhārā pātubhavanti, eko phasso pātubhavati, ekā vedanā …pe… 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.*ekā saññā …pe… 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?ekā cetanā …pe… * Intermediate items see paragraph991.ekaṁ cittaṁ pātubhavati.

* Intermediate items see paragraph991.Rūpadhātuyā upapattikkhaṇe katame pañcakkhandhā pātubhavanti? The aggregate of material quality 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 mental concomitants 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)Rūpakkhandho, vedanākkhandho, saññākkhandho, saṅkhārakkhandho, viññāṇakkhandho—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. (2)rūpadhātuyā upapattikkhaṇe ime pañcakkhandhā pātubhavanti.

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)Rūpadhātuyā upapattikkhaṇe katamāni pañcāyatanāni pātubhavanti? Thetruth 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)Cakkhāyatanaṁ, rūpāyatanaṁ, sotāyatanaṁ, manāyatanaṁ, dhammāyatanaṁ—Nine controlling faculties are without initial application, without sustained application. The controlling faculty of mental pain is accompanied by initial application, accompanied by sustained application. The controlling faculty of indifference sometimes is accompanied by initial application, accompanied by sustained application; sometimes is without initial application, without sustained application. Eleven controlling 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)rūpadhātuyā upapattikkhaṇe imāni pañcāyatanāni pātubhavanti.

The three bad 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)Rūpadhātuyā upapattikkhaṇe katamā pañca dhātuyo pātubhavanti? 1. The Material CoupletCakkhudhātu, rūpadhātu, sotadhātu, manoviññāṇadhātu, dhammadhātu—Of the five aggregates how many are material; how many not material;* of the seven (types of) consciousness how many are material; how many not material?rūpadhātuyā upapattikkhaṇe imā pañca dhātuyo pātubhavanti.

* Intermediate items see paragraph991.Rūpadhātuyā upapattikkhaṇe katamaṁ ekaṁ saccaṁ pātubhavati? * Intermediate items see paragraph991.Dukkhasaccaṁ—The aggregate of material quality is material. Four aggregates are not material.Ten bases are material. Mind base is not material. Ideational 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 controlling faculties are material. Fourteen controlling faculties are not material. The controlling 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.rūpadhātuyā upapattikkhaṇe idaṁ ekaṁ saccaṁ pātubhavati.

2. The Mundane CoupletRūpadhātuyā upapattikkhaṇe katamāni dasindriyāni pātubhavanti? Of the five aggregates how many are mundane; how many supramundane. Of the twelve 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.* Of the seven (types of) consciousness how many are mundane; how many supramundane?Cakkhundriyaṁ, sotindriyaṁ, manindriyaṁ, jīvitindriyaṁ, somanassindriyaṁ vā upekkhindriyaṁ vā, saddhindriyaṁ, vīriyindriyaṁ, satindriyaṁ, samādhindriyaṁ, paññindriyaṁ—* Intermediate items see paragraph991.rūpadhātuyā upapattikkhaṇe imāni dasindriyāni pātubhavanti.

* Intermediate items see paragraph991.Rūpadhātuyā upapattikkhaṇe katame tayo hetū pātubhavanti? The aggregate of material quality is mundane. Four aggregates sometimes are mundane; sometimes are supramundane. Ten bases are mundane. Two 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.Alobho vipākahetu, adoso vipākahetu, amoho vipākahetu—Ten controlling faculties are mundane. Three controlling faculties are supramundane. Nine controlling faculties sometimes are mundane; sometimes are supramundane. The three bad 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.rūpadhātuyā upapattikkhaṇe ime tayo hetū pātubhavanti.

Special knowledge, two (states) that have objects;Seen, good, feeling; resultant and grasped (states);Initial application, material quality, mundane.Thus (this is the summary of the section dealing with special knowledge, and so on).Rūpadhātuyā upapattikkhaṇe katame tayo āhārā pātubhavanti? Special knowledge, two (states) that have objects;Seen, good, feeling; resultant and grasped (states);Initial application, material quality, mundane.Thus (this is the summary of the section dealing with special knowledge, and so on).Phassāhāro, manosañcetanāhāro, viññāṇāhāro—Analysis of the Heart of the Teaching is Endedrūpadhātuyā upapattikkhaṇe ime tayo āhārā pātubhavanti.

The Book of Analysis is EndedRūpadhātuyā upapattikkhaṇe katamo eko phasso pātubhavati? The Book of Analysis, an English translation of the Pali Abhidhamma Vibhaṅga. Translated byPaṭhamkyaw Ashin Thiṭṭila (Seiṭṭhila). Published by Pali Text Society,1969.Manoviññāṇadhātusamphasso—Paṭhamkyaw Ashin Thiṭṭila (Seiṭṭhila)rūpadhātuyā upapattikkhaṇe ayaṁ eko phasso pātubhavati.

This SuttaCentral edition was prepared byManfred WierichandVen. Vimalaand proofread byAriya Baumann. Some changes were introduced:Rūpadhātuyā upapattikkhaṇe katamā ekā vedanā …pe… Manfred Wierichekā saññā …pe… Ven. Vimalaekā cetanā …pe… Ariya Baumannekaṁ cittaṁ pātubhavati? 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.Manoviññāṇadhātu—Internal and external links were added, so that readers can easily click the numerous references.rūpadhātuyā upapattikkhaṇe idaṁ ekaṁ cittaṁ pātubhavati. –12

Some abbreviations were expanded.4.3. Asaññasatta

Obvious oversights and errors were corrected, all of them minor.Asaññasattānaṁ devānaṁ upapattikkhaṇe kati khandhā pātubhavanti …pe… kati cittāni pātubhavanti?

The pagination of the originalAsaññasattānaṁ devānaṁ upapattikkhaṇe eko khandho pātubhavati—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/rūpakkhandho; 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.dve āyatanāni pātubhavanti—rūpāyatanaṁ, dhammāyatanaṁ; dve dhātuyo pātubhavanti—rūpadhātu, dhammadhātu; ekaṁ saccaṁ pātubhavati—dukkhasaccaṁ; ekindriyaṁ pātubhavati—rūpajīvitindriyaṁ. Asaññasattā devā ahetukā anāhārā aphassakā avedanakā asaññakā acetanakā acittakā pātubhavanti.

4.4. Arūpadhātu

Arūpadhātuyā upapattikkhaṇe kati khandhā pātubhavanti …pe… kati cittāni pātubhavanti?

Arūpadhātuyā upapattikkhaṇe cattāro khandhā pātubhavanti, dve āyatanāni pātubhavanti, dve dhātuyo pātubhavanti, ekaṁ saccaṁ pātubhavati, aṭṭhindriyāni pātubhavanti, tayo hetū pātubhavanti, tayo āhārā pātubhavanti, eko phasso pātubhavati, ekā vedanā …pe… ekā saññā …pe… ekā cetanā …pe… ekaṁ cittaṁ pātubhavati.

Arūpadhātuyā upapattikkhaṇe katame cattāro khandhā pātubhavanti? Vedanākkhandho, saññākkhandho, saṅkhārakkhandho, viññāṇakkhandho—arūpadhātuyā upapattikkhaṇe ime cattāro khandhā pātubhavanti.

Arūpadhātuyā upapattikkhaṇe katamāni dve āyatanāni pātubhavanti? Manāyatanaṁ, dhammāyatanaṁ—arūpadhātuyā upapattikkhaṇe imāni dve āyatanāni pātubhavanti.

Arūpadhātuyā upapattikkhaṇe katamā dve dhātuyo pātubhavanti? Manoviññāṇadhātu, dhammadhātu—arūpadhātuyā upapattikkhaṇe imā dve dhātuyo pātubhavanti.

Arūpadhātuyā upapattikkhaṇe katamaṁ ekaṁ saccaṁ pātubhavati? Dukkhasaccaṁ—arūpadhātuyā upapattikkhaṇe idaṁ ekaṁ saccaṁ pātubhavati.

Arūpadhātuyā upapattikkhaṇe katamāni aṭṭhindriyāni pātubhavanti? Manindriyaṁ, jīvitindriyaṁ, upekkhindriyaṁ, saddhindriyaṁ, vīriyindriyaṁ, satindriyaṁ, samādhindriyaṁ, paññindriyaṁ—arūpadhātuyā upapattikkhaṇe imāni aṭṭhindriyāni pātubhavanti.

Arūpadhātuyā upapattikkhaṇe katame tayo hetū pātubhavanti? Alobho vipākahetu, adoso vipākahetu, amoho vipākahetu—arūpadhātuyā upapattikkhaṇe ime tayo hetū pātubhavanti.

Arūpadhātuyā upapattikkhaṇe katame tayo āhārā pātubhavanti? Phassāhāro, manosañcetanāhāro, viññāṇāhāro—arūpadhātuyā upapattikkhaṇe ime tayo āhārā pātubhavanti.

Arūpadhātuyā upapattikkhaṇe katamo eko phasso pātubhavati? Manoviññāṇadhātusamphasso—arūpadhātuyā upapattikkhaṇe ayaṁ eko phasso pātubhavati.

Arūpadhātuyā upapattikkhaṇe katamā ekā vedanā …pe… ekā saññā …pe… ekā cetanā …pe… ekaṁ cittaṁ pātubhavati? Manoviññāṇadhātu—arūpadhātuyā upapattikkhaṇe idaṁ ekaṁ cittaṁ pātubhavati. –12

5. Bhūmantaradassanavāra

Kāmāvacarā dhammā, na kāmāvacarā dhammā, rūpāvacarā dhammā, na rūpāvacarā dhammā, arūpāvacarā dhammā, na arūpāvacarā dhammā, pariyāpannā dhammā, apariyāpannā dhammā.

Katame dhammā kāmāvacarā? Heṭṭhato avīcinirayaṁ pariyantaṁ karitvā, uparito paranimmitavasavattī deve antokaritvā, yaṁ etasmiṁ antare etthāvacarā ettha pariyāpannā khandhadhātuāyatanā; rūpaṁ, vedanā, saññā, saṅkhārā, viññāṇaṁ—ime dhammā kāmāvacarā.

Katame dhammā na kāmāvacarā? Rūpāvacarā, arūpāvacarā, apariyāpannā—ime dhammā na kāmāvacarā.

Katame dhammā rūpāvacarā? Heṭṭhato brahmalokaṁ pariyantaṁ karitvā, uparito akaniṭṭhe deve antokaritvā, yaṁ etasmiṁ antare etthāvacarā ettha pariyāpannā samāpannassa vā upapannassa vā diṭṭhadhammasukhavihārissa vā cittacetasikā dhammā—ime dhammā rūpāvacarā.

Katame dhammā na rūpāvacarā? Kāmāvacarā, arūpāvacarā, apariyāpannā—ime dhammā na rūpāvacarā.

Katame dhammā arūpāvacarā? Heṭṭhato ākāsānañcāyatanūpage deve pariyantaṁ karitvā, uparito nevasaññānāsaññāyatanūpage deve antokaritvā, yaṁ etasmiṁ antare etthāvacarā ettha pariyāpannā samāpannassa vā upapannassa vā diṭṭhadhammasukhavihārissa vā cittacetasikā dhammā—ime dhammā arūpāvacarā.

Katame dhammā na arūpāvacarā? Kāmāvacarā, rūpāvacarā, apariyāpannā—ime dhammā na arūpāvacarā.

Katame dhammā pariyāpannā? Sāsavā kusalākusalābyākatā dhammā kāmāvacarā, rūpāvacarā, arūpāvacarā, rūpakkhandho, vedanākkhandho, saññākkhandho, saṅkhārakkhandho, viññāṇakkhandho—ime dhammā pariyāpannā.

Katame dhammā apariyāpannā? Maggā ca, maggaphalāni ca, asaṅkhatā ca dhātu—ime dhammā apariyāpannā.

6. Uppādakakammaāyuppamāṇavāra

6.1. Uppādakakamma

Devāti. Tayo devā—sammutidevā, upapattidevā, visuddhidevā.

Sammutidevā nāma—rājāno, deviyo, kumārā.

Upapattidevā nāma—cātumahārājike deve upādāya tadupari devā.

Visuddhidevā nāma—arahanto vuccanti.

Dānaṁ datvā, sīlaṁ samādiyitvā, uposathakammaṁ katvā kattha upapajjanti? Dānaṁ datvā, sīlaṁ samādiyitvā, uposathakammaṁ katvā appekacce khattiyamahāsālānaṁ sahabyataṁ upapajjanti, appekacce brāhmaṇamahāsālānaṁ sahabyataṁ upapajjanti, appekacce gahapatimahāsālānaṁ sahabyataṁ upapajjanti, appekacce cātumahārājikānaṁ devānaṁ sahabyataṁ upapajjanti, appekacce tāvatiṁsānaṁ devānaṁ sahabyataṁ upapajjanti, appekacce yāmānaṁ devānaṁ sahabyataṁ upapajjanti, appekacce tusitānaṁ devānaṁ sahabyataṁ upapajjanti, appekacce nimmānaratīnaṁ devānaṁ sahabyataṁ upapajjanti, appekacce paranimmitavasavattīnaṁ devānaṁ sahabyataṁ upapajjanti.

6.2. Āyuppamāṇa

Manussānaṁ kittakaṁ āyuppamāṇaṁ? Vassasataṁ, appaṁ vā bhiyyo.

Cātumahārājikānaṁ devānaṁ kittakaṁ āyuppamāṇaṁ? Yāni mānusakāni paññāsa vassāni, cātumahārājikānaṁ devānaṁ eso eko rattindivo. Tāya rattiyā tiṁsa rattiyo māso. Tena māsena dvādasamāsiyo saṁvaccharo. Tena saṁvaccharena dibbāni pañca vassasatāni cātumahārājikānaṁ devānaṁ āyuppamāṇaṁ. Manussānaṁ gaṇanāya kittakaṁ hoti? Navuti vassasatasahassāni.

Tāvatiṁsānaṁ devānaṁ kittakaṁ āyuppamāṇaṁ? Yaṁ mānusakaṁ vassasataṁ, tāvatiṁsānaṁ devānaṁ eso eko rattindivo. Tāya rattiyā tiṁsa rattiyo māso. Tena māsena dvādasamāsiyo saṁvaccharo. Tena saṁvaccharena dibbaṁ vassasahassaṁ tāvatiṁsānaṁ devānaṁ āyuppamāṇaṁ. Manussānaṁ gaṇanāya kittakaṁ hoti? Tisso ca vassakoṭiyo saṭṭhi ca vassasatasahassāni.

Yāmānaṁ devānaṁ kittakaṁ āyuppamāṇaṁ? Yāni mānusakāni dve vassasatāni, yāmānaṁ devānaṁ eso eko rattindivo. Tāya rattiyā tiṁsarattiyo māso. Tena māsena dvādasamāsiyo saṁvaccharo. Tena saṁvaccharena dibbāni dve vassasahassāni yāmānaṁ devānaṁ āyuppamāṇaṁ. Manussānaṁ gaṇanāya kittakaṁ hoti? Cuddasañca vassakoṭiyo cattārīsañca vassasatasahassāni.

Tusitānaṁ devānaṁ kittakaṁ āyuppamāṇaṁ? Yāni mānusakāni cattāri vassasatāni, tusitānaṁ devānaṁ eso eko rattindivo. Tāya rattiyā tiṁsarattiyo māso. Tena māsena dvādasamāsiyo saṁvaccharo. Tena saṁvaccharena dibbāni cattāri vassasahassāni tusitānaṁ devānaṁ āyuppamāṇaṁ. Manussānaṁ gaṇanāya kittakaṁ hoti? Sattapaññāsa vassakoṭiyo saṭṭhi ca vassasatasahassāni.

Nimmānaratīnaṁ devānaṁ kittakaṁ āyuppamāṇaṁ? Yāni mānusakāni aṭṭha vassasatāni, nimmānaratīnaṁ devānaṁ eso eko rattindivo. Tāya rattiyā tiṁsarattiyo māso. Tena māsena dvādasamāsiyo saṁvaccharo. Tena saṁvaccharena dibbāni aṭṭha vassasahassāni nimmānaratīnaṁ devānaṁ āyuppamāṇaṁ. Manussānaṁ gaṇanāya kittakaṁ hoti? Dve vassakoṭisatāni tiṁsañca vassakoṭiyo cattārīsañca vassasatasahassāni.

Paranimmitavasavattīnaṁ devānaṁ kittakaṁ āyuppamāṇaṁ? Yāni mānusakāni soḷasa vassasatāni, paranimmitavasavattīnaṁ devānaṁ eso eko rattindivo. Tāya rattiyā tiṁsarattiyo māso. Tena māsena dvādasamāsiyo saṁvaccharo. Tena saṁvaccharena dibbāni soḷasa vassasahassāni paranimmitavasavattīnaṁ devānaṁ āyuppamāṇaṁ. Manussānaṁ gaṇanāya kittakaṁ hoti? Nava ca vassakoṭisatāni ekavīsañca vassakoṭiyo saṭṭhi ca vassasatasahassānīti.

Cha ete kāmāvacarā, sabbakāmasamiddhino; Sabbesaṁ ekasaṅkhāto, āyu bhavati kittako.

Dvādasa koṭisataṁ tesaṁ, aṭṭhavīsañca koṭiyo; Paññāsa satasahassāni, vassaggena pakāsitāti.

Paṭhamaṁ jhānaṁ parittaṁ bhāvetvā kattha upapajjanti? Paṭhamaṁ jhānaṁ parittaṁ bhāvetvā brahmapārisajjānaṁ devānaṁ sahabyataṁ upapajjanti. Tesaṁ kittakaṁ āyuppamāṇaṁ? Kappassa tatiyo bhāgo.

Paṭhamaṁ jhānaṁ majjhimaṁ bhāvetvā kattha upapajjanti? Paṭhamaṁ jhānaṁ majjhimaṁ bhāvetvā brahmapurohitānaṁ devānaṁ sahabyataṁ upapajjanti. Tesaṁ kittakaṁ āyuppamāṇaṁ? Upaḍḍhakappo.

Paṭhamaṁ jhānaṁ paṇītaṁ bhāvetvā kattha upapajjanti? Paṭhamaṁ jhānaṁ paṇītaṁ bhāvetvā mahābrahmānaṁ devānaṁ sahabyataṁ upapajjanti. Tesaṁ kittakaṁ āyuppamāṇaṁ? Kappo.

Dutiyaṁ jhānaṁ parittaṁ bhāvetvā kattha upapajjanti? Dutiyaṁ jhānaṁ parittaṁ bhāvetvā parittābhānaṁ devānaṁ sahabyataṁ upapajjanti. Tesaṁ kittakaṁ āyuppamāṇaṁ? Dve kappā.

Dutiyaṁ jhānaṁ majjhimaṁ bhāvetvā kattha upapajjanti? Dutiyaṁ jhānaṁ majjhimaṁ bhāvetvā appamāṇābhānaṁ devānaṁ sahabyataṁ upapajjanti. Tesaṁ kittakaṁ āyuppamāṇaṁ? Cattāro kappā.

Dutiyaṁ jhānaṁ paṇītaṁ bhāvetvā kattha upapajjanti? Dutiyaṁ jhānaṁ paṇītaṁ bhāvetvā ābhassarānaṁ devānaṁ sahabyataṁ upapajjanti. Tesaṁ kittakaṁ āyuppamāṇaṁ? Aṭṭha kappā.

Tatiyaṁ jhānaṁ parittaṁ bhāvetvā kattha upapajjanti? Tatiyaṁ jhānaṁ parittaṁ bhāvetvā parittasubhānaṁ devānaṁ sahabyataṁ upapajjanti. Tesaṁ kittakaṁ āyuppamāṇaṁ? Soḷasa kappā.

Tatiyaṁ jhānaṁ majjhimaṁ bhāvetvā kattha upapajjanti? Tatiyaṁ jhānaṁ majjhimaṁ bhāvetvā appamāṇasubhānaṁ devānaṁ sahabyataṁ upapajjanti. Tesaṁ kittakaṁ āyuppamāṇaṁ? Bāttiṁsa kappā.

Tatiyaṁ jhānaṁ paṇītaṁ bhāvetvā kattha upapajjanti? Tatiyaṁ jhānaṁ paṇītaṁ bhāvetvā subhakiṇhānaṁ devānaṁ sahabyataṁ upapajjanti. Tesaṁ kittakaṁ āyuppamāṇaṁ? Catusaṭṭhi kappā.

Catutthaṁ jhānaṁ bhāvetvā ārammaṇanānattatā manasikāranānattatā chandanānattatā paṇidhinānattatā adhimokkhanānattatā abhinīhāranānattatā paññānānattatā appekacce asaññasattānaṁ devānaṁ sahabyataṁ upapajjanti, appekacce vehapphalānaṁ devānaṁ sahabyataṁ upapajjanti, appekacce avihānaṁ devānaṁ sahabyataṁ upapajjanti, appekacce atappānaṁ devānaṁ sahabyataṁ upapajjanti, appekacce sudassānaṁ devānaṁ sahabyataṁ upapajjanti, appekacce sudassīnaṁ devānaṁ sahabyataṁ upapajjanti, appekacce akaniṭṭhānaṁ devānaṁ sahabyataṁ upapajjanti, appekacce ākāsānañcāyatanūpagānaṁ devānaṁ sahabyataṁ upapajjanti, appekacce viññāṇañcāyatanūpagānaṁ devānaṁ sahabyataṁ upapajjanti, appekacce ākiñcaññāyatanūpagānaṁ devānaṁ sahabyataṁ upapajjanti, appekacce nevasaññānāsaññāyatanūpagānaṁ devānaṁ sahabyataṁ upapajjanti.

Asaññasattānañca vehapphalānañca devānaṁ kittakaṁ āyuppamāṇaṁ? Pañcakappasatāni.

Avihānaṁ devānaṁ kittakaṁ āyuppamāṇaṁ? Kappasahassaṁ.

Atappānaṁ devānaṁ kittakaṁ āyuppamāṇaṁ? Dve kappasahassāni.

Sudassānaṁ devānaṁ kittakaṁ āyuppamāṇaṁ? Cattāri kappasahassāni.

Sudassīnaṁ devānaṁ kittakaṁ āyuppamāṇaṁ? Aṭṭha kappasahassāni.

Akaniṭṭhānaṁ devānaṁ kittakaṁ āyuppamāṇaṁ? Soḷasa kappasahassāni.

Ākāsānañcāyatanūpagānaṁ devānaṁ kittakaṁ āyuppamāṇaṁ? Vīsati kappasahassāni.

Viññāṇañcāyatanūpagānaṁ devānaṁ kittakaṁ āyuppamāṇaṁ? Cattārīsa kappasahassāni.

Ākiñcaññāyatanūpagānaṁ devānaṁ kittakaṁ āyuppamāṇaṁ? Saṭṭhi kappasahassāni.

Nevasaññānāsaññāyatanūpagānaṁ devānaṁ kittakaṁ āyuppamāṇaṁ? Caturāsīti kappasahassānīti.

Ukkhittā puññatejena, kāmarūpagatiṁ gatā; Bhavaggatampi sampattā, punāgacchanti duggatiṁ.

Tāva dīghāyukā sattā, cavanti āyusaṅkhayā; Natthi koci bhavo nicco, iti vuttaṁ mahesinā.

Tasmā hi dhīrā nipakā, nipuṇā atthacintakā; Jarāmaraṇamokkhāya, bhāventi maggamuttamaṁ.

Bhāvayitvā suciṁ maggaṁ, Nibbānogadhagāminaṁ; Sabbāsave pariññāya, Parinibbanti anāsavāti.

7. Abhiññeyyādivāra

Pañcannaṁ khandhānaṁ kati abhiññeyyā, kati pariññeyyā, kati pahātabbā, kati bhāvetabbā, kati sacchikātabbā, kati na pahātabbā, na bhāvetabbā, na sacchikātabbā …pe… sattannaṁ cittānaṁ kati abhiññeyyā, kati pariññeyyā, kati pahātabbā, kati bhāvetabbā, kati sacchikātabbā, kati na pahātabbā na bhāvetabbā na sacchikātabbā?

Rūpakkhandho abhiññeyyo pariññeyyo na pahātabbo na bhāvetabbo na sacchikātabbo. Cattāro khandhā abhiññeyyā pariññeyyā, siyā pahātabbā, siyā bhāvetabbā, siyā sacchikātabbā, siyā na pahātabbā na bhāvetabbā na sacchikātabbā.

Dasāyatanā abhiññeyyā pariññeyyā na pahātabbā na bhāvetabbā na sacchikātabbā. Dve āyatanā abhiññeyyā pariññeyyā, siyā pahātabbā, siyā bhāvetabbā, siyā sacchikātabbā, siyā na pahātabbā na bhāvetabbā na sacchikātabbā.

Soḷasa dhātuyo abhiññeyyā pariññeyyā na pahātabbā na bhāvetabbā na sacchikātabbā. Dve dhātuyo abhiññeyyā pariññeyyā, siyā pahātabbā, siyā bhāvetabbā, siyā sacchikātabbā, siyā na pahātabbā na bhāvetabbā na sacchikātabbā.

Samudayasaccaṁ abhiññeyyaṁ pariññeyyaṁ pahātabbaṁ na bhāvetabbaṁ na sacchikātabbaṁ. Maggasaccaṁ abhiññeyyaṁ pariññeyyaṁ na pahātabbaṁ bhāvetabbaṁ na sacchikātabbaṁ. Nirodhasaccaṁ abhiññeyyaṁ pariññeyyaṁ na pahātabbaṁ na bhāvetabbaṁ sacchikātabbaṁ. Dukkhasaccaṁ abhiññeyyaṁ pariññeyyaṁ, siyā pahātabbaṁ, na bhāvetabbaṁ, na sacchikātabbaṁ, siyā na pahātabbaṁ.

Navindriyā abhiññeyyā pariññeyyā na pahātabbā na bhāvetabbā na sacchikātabbā. Domanassindriyaṁ abhiññeyyaṁ pariññeyyaṁ pahātabbaṁ na bhāvetabbaṁ na sacchikātabbaṁ. Anaññātaññassāmītindriyaṁ abhiññeyyaṁ pariññeyyaṁ na pahātabbaṁ bhāvetabbaṁ na sacchikātabbaṁ. Aññindriyaṁ abhiññeyyaṁ pariññeyyaṁ na pahātabbaṁ, siyā bhāvetabbaṁ, siyā sacchikātabbaṁ. Aññātāvindriyaṁ abhiññeyyaṁ pariññeyyaṁ na pahātabbaṁ na bhāvetabbaṁ sacchikātabbaṁ. Tīṇindriyā abhiññeyyā pariññeyyā na pahātabbā, siyā bhāvetabbā, siyā sacchikātabbā, siyā na bhāvetabbā, sacchikātabbā. Cha indriyā abhiññeyyā pariññeyyā, siyā pahātabbā, siyā bhāvetabbā, siyā sacchikātabbā, siyā na pahātabbā na bhāvetabbā na sacchikātabbā.

Tayo akusalahetū abhiññeyyā pariññeyyā pahātabbā na bhāvetabbā na sacchikātabbā. Tayo kusalahetū abhiññeyyā pariññeyyā na pahātabbā, siyā bhāvetabbā, na sacchikātabbā, siyā na bhāvetabbā. Tayo abyākatahetū abhiññeyyā pariññeyyā na pahātabbā na bhāvetabbā, siyā sacchikātabbā, siyā na sacchikātabbā.

Kabaḷīkāro āhāro abhiññeyyo pariññeyyo na pahātabbo na bhāvetabbo na sacchikātabbo. Tayo āhārā abhiññeyyā pariññeyyā, siyā pahātabbā, siyā bhāvetabbā, siyā sacchikātabbā, siyā na pahātabbā na bhāvetabbā na sacchikātabbā.

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.

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. –12

8. Sārammaṇānārammaṇavāra

Pañcannaṁ khandhānaṁ kati sārammaṇā, kati anārammaṇā …pe… sattannaṁ cittānaṁ kati sārammaṇā, kati anārammaṇā?

Rūpakkhandho anārammaṇo. Cattāro khandhā sārammaṇā.

Dasāyatanā anārammaṇā. Manāyatanaṁ sārammaṇaṁ. Dhammāyatanaṁ siyā sārammaṇaṁ, siyā anārammaṇaṁ.

Dasa dhātuyo anārammaṇā. Satta dhātuyo sārammaṇā. Dhammadhātu siyā sārammaṇā, siyā anārammaṇā.

Dve saccā sārammaṇā. Nirodhasaccaṁ anārammaṇaṁ. Dukkhasaccaṁ siyā sārammaṇaṁ, siyā anārammaṇaṁ.

Sattindriyā anārammaṇā. Cuddasindriyā sārammaṇā. Jīvitindriyaṁ siyā sārammaṇaṁ, siyā anārammaṇaṁ. Nava hetū sārammaṇā. Kabaḷīkāro āhāro anārammaṇo. Tayo āhārā sārammaṇā. Satta phassā …pe… satta vedanā …pe… satta saññā …pe… satta cetanā …pe… satta cittā sārammaṇā.

Pañcannaṁ khandhānaṁ kati sārammaṇārammaṇā, kati anārammaṇārammaṇā …pe… sattannaṁ cittānaṁ kati sārammaṇārammaṇā, kati anārammaṇārammaṇā?

Rūpakkhandho anārammaṇo. Cattāro khandhā siyā sārammaṇārammaṇā, siyā anārammaṇārammaṇā.

Dasāyatanā anārammaṇā. Manāyatanaṁ siyā sārammaṇārammaṇaṁ, siyā anārammaṇārammaṇaṁ. Dhammāyatanaṁ siyā sārammaṇārammaṇaṁ, siyā anārammaṇārammaṇaṁ, siyā anārammaṇaṁ.

Dasa dhātuyo anārammaṇā. Cha dhātuyo anārammaṇārammaṇā. Manoviññāṇadhātu siyā sārammaṇārammaṇā, siyā anārammaṇārammaṇā. Dhammadhātu siyā sārammaṇārammaṇā, siyā anārammaṇārammaṇā, siyā anārammaṇā.

Nirodhasaccaṁ anārammaṇaṁ. Maggasaccaṁ anārammaṇārammaṇaṁ. Samudayasaccaṁ siyā sārammaṇārammaṇaṁ, siyā anārammaṇārammaṇaṁ. Dukkhasaccaṁ siyā sārammaṇārammaṇaṁ, siyā anārammaṇārammaṇaṁ, siyā anārammaṇaṁ.

Sattindriyā anārammaṇā. Pañcindriyā anārammaṇārammaṇā. Navindriyā siyā sārammaṇārammaṇā, siyā anārammaṇārammaṇā. Jīvitindriyaṁ siyā sārammaṇārammaṇaṁ, siyā anārammaṇārammaṇaṁ, siyā anārammaṇaṁ.

Nava hetū siyā sārammaṇārammaṇā, siyā anārammaṇārammaṇā. Kabaḷīkāro āhāro anārammaṇo. Tayo āhārā siyā sārammaṇārammaṇā, siyā anārammaṇārammaṇā. Cha phassā anārammaṇārammaṇā. Manoviññāṇadhātusamphasso siyā sārammaṇārammaṇo siyā anārammaṇārammaṇo. Cha vedanā …pe… cha saññā …pe… cha cetanā …pe… cha cittā anārammaṇārammaṇā. Manoviññāṇadhātu siyā sārammaṇārammaṇā, siyā anārammaṇārammaṇā.

9. Diṭṭhasutādidassanavāra

Pañcannaṁ khandhānaṁ kati diṭṭhā, kati sutā, kati mutā, kati viññātā, kati na diṭṭhā na sutā na mutā na viññātā …pe… sattannaṁ cittānaṁ kati diṭṭhā, kati sutā, kati mutā, kati viññātā, kati na diṭṭhā na sutā na mutā na viññātā?

Rūpakkhandho siyā diṭṭho, siyā suto, siyā muto, siyā viññāto, siyā na diṭṭho na suto na muto, viññāto. Cattāro khandhā na diṭṭhā na sutā na mutā, viññātā.

Rūpāyatanaṁ diṭṭhaṁ, na sutaṁ na mutaṁ, viññātaṁ. Saddāyatanaṁ na diṭṭhaṁ, sutaṁ, na mutaṁ, viññātaṁ. Gandhāyatanaṁ …pe… rasāyatanaṁ …pe… phoṭṭhabbāyatanaṁ na diṭṭhaṁ na sutaṁ, mutaṁ, viññātaṁ. Sattāyatanā na diṭṭhā na sutā na mutā, viññātā.

Rūpadhātu diṭṭhā, na sutā na mutā, viññātā. Saddadhātu na diṭṭhā, sutā, na mutā, viññātā. Gandhadhātu …pe… rasadhātu …pe… phoṭṭhabbadhātu na diṭṭhā na sutā, mutā, viññātā. Terasa dhātuyo na diṭṭhā na sutā na mutā, viññātā.

Tīṇi saccāni na diṭṭhā na sutā na mutā, viññātā. Dukkhasaccaṁ siyā diṭṭhaṁ, siyā sutaṁ, siyā mutaṁ, siyā viññātaṁ, siyā na diṭṭhaṁ na sutaṁ na mutaṁ, viññātaṁ.

Bāvīsatindriyā na diṭṭhā na sutā na mutā, viññātā. Nava hetū na diṭṭhā na sutā na mutā, viññātā. Cattāro āhārā na diṭṭhā na sutā na mutā, viññātā. Satta phassā na diṭṭhā na sutā na mutā, viññātā. Satta vedanā …pe… satta saññā …pe… satta cetanā …pe… satta cittā na diṭṭhā na sutā na mutā, viññātā.

10. Tikādidassanavāra

10.1. Kusalattika

Pañcannaṁ khandhānaṁ kati kusalā, kati akusalā, kati abyākatā …pe… sattannaṁ cittānaṁ kati kusalā, kati akusalā, kati abyākatā?

Rūpakkhandho abyākato. Cattāro khandhā siyā kusalā, siyā akusalā, siyā abyākatā. Dasāyatanā abyākatā. Dvāyatanā siyā kusalā, siyā akusalā, siyā abyākatā. Soḷasa dhātuyo abyākatā. Dve dhātuyo siyā kusalā, siyā akusalā, siyā abyākatā. Samudayasaccaṁ akusalaṁ. Maggasaccaṁ kusalaṁ. Nirodhasaccaṁ abyākataṁ. Dukkhasaccaṁ siyā kusalaṁ, siyā akusalaṁ, siyā abyākataṁ.

Dasindriyā abyākatā. Domanassindriyaṁ akusalaṁ. Anaññātaññassāmītindriyaṁ kusalaṁ. Cattārindriyā siyā kusalā, siyā abyākatā. Cha indriyā siyā kusalā, siyā akusalā, siyā abyākatā.

Tayo kusalahetū kusalā. Tayo akusalahetū akusalā. Tayo abyākatahetū abyākatā. Kabaḷīkāro āhāro abyākato. Tayo āhārā siyā kusalā, siyā akusalā, siyā abyākatā. Cha phassā abyākatā. Manoviññāṇadhātusamphasso siyā kusalo, siyā akusalo, siyā abyākato. Cha vedanā …pe… cha saññā …pe… cha cetanā …pe… cha cittā abyākatā. Manoviññāṇadhātu siyā kusalā, siyā akusalā, siyā abyākatā.

10.2. Vedanāttika

Pañcannaṁ khandhānaṁ kati sukhāya vedanāya sampayuttā, kati dukkhāya vedanāya sampayuttā, kati adukkhamasukhāya vedanāya sampayuttā …pe… sattannaṁ cittānaṁ kati sukhāya vedanāya sampayuttā, kati dukkhāya vedanāya sampayuttā, kati adukkhamasukhāya vedanāya sampayuttā?

Dve khandhā na vattabbā “sukhāya vedanāya sampayuttā”tipi, “dukkhāya vedanāya sampayuttā”tipi, “adukkhamasukhāya vedanāya sampayuttā”tipi. Tayo khandhā siyā sukhāya vedanāya sampayuttā, siyā dukkhāya vedanāya sampayuttā, siyā adukkhamasukhāya vedanāya sampayuttā.

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.

Dasa dhātuyo na vattabbā “sukhāya vedanāya sampayuttā”tipi, “dukkhāya vedanāya sampayuttā”tipi, “adukkhamasukhāya vedanāya sampayuttā”tipi. Pañca dhātuyo adukkhamasukhāya vedanāya sampayuttā, kāyaviññāṇadhātu siyā sukhāya vedanāya sampayuttā, siyā dukkhāya vedanāya sampayuttā. 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.

Dve saccā siyā sukhāya vedanāya sampayuttā, siyā adukkhamasukhāya vedanāya sampayuttā. Nirodhasaccaṁ na vattabbaṁ “sukhāya vedanāya sampayuttan”tipi, “dukkhāya vedanāya sampayuttan”tipi, “adukkhamasukhāya vedanāya sampayuttan”tipi. Dukkhasaccaṁ 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.

Dvādasindriyā na vattabbā “sukhāya vedanāya sampayuttā”tipi, “dukkhāya vedanāya sampayuttā”tipi, “adukkhamasukhāya vedanāya sampayuttā”tipi. Cha indriyā siyā sukhāya vedanāya sampayuttā, siyā adukkhamasukhāya vedanāya sampayuttā. Tīṇindriyā siyā sukhāya vedanāya sampayuttā, siyā dukkhāya vedanāya sampayuttā, siyā adukkhamasukhāya vedanāya sampayuttā. Jīvitindriyaṁ 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.

Doso akusalahetu dukkhāya vedanāya sampayutto. Satta hetū siyā sukhāya vedanāya sampayuttā, siyā adukkhamasukhāya vedanāya sampayuttā. Moho akusalahetu siyā sukhāya vedanāya sampayutto, siyā dukkhāya vedanāya sampayutto, siyā adukkhamasukhāya vedanāya sampayutto.

Kabaḷīkāro āhāro na vattabbo “sukhāya vedanāya sampayutto”tipi, “dukkhāya vedanāya sampayutto”tipi, “adukkhamasukhāya vedanāya sampayutto”tipi. Tayo āhārā siyā sukhāya vedanāya sampayuttā, siyā dukkhāya vedanāya sampayuttā, siyā adukkhamasukhāya vedanāya sampayuttā.

Pañca phassā adukkhamasukhāya vedanāya sampayuttā. Kāyaviññāṇadhātusamphasso siyā sukhāya vedanāya sampayutto, siyā dukkhāya vedanāya sampayutto. Manoviññāṇadhātusamphasso siyā sukhāya vedanāya sampayutto, siyā dukkhāya vedanāya sampayutto, siyā adukkhamasukhāya vedanāya sampayutto.

Satta vedanā na vattabbā “sukhāya vedanāya sampayuttā”tipi, “dukkhāya vedanāya sampayuttā”tipi, “adukkhamasukhāya vedanāya sampayuttā”tipi. Pañca saññā …pe… pañca cetanā …pe… pañca cittā adukkhamasukhāya vedanāya sampayuttā, kāyaviññāṇadhātu siyā sukhāya vedanāya sampayuttā, siyā dukkhāya vedanāya sampayuttā. Manoviññāṇadhātu siyā sukhāya vedanāya sampayuttā, siyā dukkhāya vedanāya sampayuttā, siyā adukkhamasukhāya vedanāya sampayuttā. –12

10.3. Vipākattika

Pañcannaṁ khandhānaṁ kati vipākā, kati vipākadhammadhammā, kati nevavipākanavipākadhammadhammā …pe… sattannaṁ cittānaṁ kati vipākā, kati vipākadhammadhammā, kati nevavipākanavipākadhammadhammā?

Rūpakkhandho nevavipākanavipākadhammadhammo. Cattāro khandhā siyā vipākā, siyā vipākadhammadhammā, siyā nevavipākanavipākadhammadhammā.

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

Dasa dhātuyo nevavipākanavipākadhammadhammā. Pañca dhātuyo vipākā. Manodhātu siyā vipākā, siyā nevavipākanavipākadhammadhammā. Dve dhātuyo siyā vipākā siyā vipākadhammadhammā, siyā nevavipākanavipākadhammadhammā.

Dve saccā vipākadhammadhammā. Nirodhasaccaṁ nevavipākanavipākadhammadhammaṁ. Dukkhasaccaṁ siyā vipākaṁ, siyā vipākadhammadhammaṁ, siyā nevavipākanavipākadhammadhammaṁ.

Sattindriyā nevavipākanavipākadhammadhammā. Tīṇindriyā vipākā. Dvindriyā vipākadhammadhammā. Aññindriyaṁ siyā vipākaṁ, siyā vipākadhammadhammaṁ. Navindriyā siyā vipākā, siyā vipākadhammadhammā, siyā nevavipākanavipākadhammadhammā.

Cha hetū vipākadhammadhammā. Tayo abyākatahetū siyā vipākā, siyā nevavipākanavipākadhammadhammā.

Kabaḷīkāro āhāro nevavipākanavipākadhammadhammo. Tayo āhārā siyā vipākā, siyā vipākadhammadhammā, siyā nevavipākanavipākadhammadhammā. Pañca phassā vipākā. Manodhātusamphasso siyā vipāko, siyā nevavipākanavipākadhammadhammo. Manoviññāṇadhātusamphasso siyā vipāko, siyā vipākadhammadhammo, siyā nevavipākanavipākadhammadhammo. Pañca vedanā …pe… pañca saññā …pe… pañca cetanā …pe… pañca cittā vipākā. Manodhātu siyā vipākā, siyā nevavipākanavipākadhammadhammā. Manoviññāṇadhātu siyā vipākā, siyā vipākadhammadhammā, siyā nevavipākanavipākadhammadhammā.

10.4. Upādinnattika

Pañcannaṁ khandhānaṁ kati upādinnupādāniyā, kati anupādinnupādāniyā, kati anupādinnaanupādāniyā …pe… sattannaṁ cittānaṁ kati upādinnupādāniyā, kati anupādinnupādāniyā, kati anupādinnaanupādāniyā?

Rūpakkhandho siyā upādinnupādāniyo, siyā anupādinnupādāniyo. Cattāro khandhā siyā upādinnupādāniyā, siyā anupādinnupādāniyā, siyā anupādinnaanupādāniyā.

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

Dasa dhātuyo upādinnupādāniyā. Saddadhātu anupādinnupādāniyā. Pañca dhātuyo siyā upādinnupādāniyā, siyā anupādinnupādāniyā. Dve dhātuyo siyā upādinnupādāniyā, siyā anupādinnupādāniyā, siyā anupādinnaanupādāniyā.

Samudayasaccaṁ anupādinnupādāniyaṁ. Dve saccā anupādinnaanupādāniyā. Dukkhasaccaṁ siyā upādinnupādāniyaṁ, siyā anupādinnupādāniyaṁ.

Navindriyā upādinnupādāniyā. Domanassindriyaṁ anupādinnupādāniyaṁ. Tīṇindriyā anupādinnaanupādāniyā. Navindriyā siyā upādinnupādāniyā, siyā anupādinnupādāniyā, siyā anupādinnaanupādāniyā. Tayo akusalahetū anupādinnupādāniyā. Tayo kusalahetū siyā anupādinnupādāniyā, siyā anupādinnaanupādāniyā. Tayo abyākatahetū siyā upādinnupādāniyā, siyā anupādinnupādāniyā, siyā anupādinnaanupādāniyā.

Kabaḷīkāro āhāro siyā upādinnupādāniyo, siyā anupādinnupādāniyo. Tayo āhārā siyā upādinnupādāniyā, siyā anupādinnupādāniyā, siyā anupādinnaanupādāniyā.

Pañca phassā upādinnupādāniyā. Manodhātusamphasso siyā upādinnupādāniyo, siyā anupādinnupādāniyo. Manoviññāṇadhātusamphasso siyā upādinnupādāniyo, siyā anupādinnupādāniyo, siyā anupādinnaanupādāniyo. Pañca vedanā …pe… pañca saññā …pe… pañca cetanā …pe… pañca cittā upādinnupādāniyā. Manodhātu siyā upādinnupādāniyā, siyā anupādinnupādāniyā. Manoviññāṇadhātu siyā upādinnupādāniyā, siyā anupādinnupādāniyā, siyā anupādinnaanupādāniyā.

10.5. Vitakkattika

Pañcannaṁ khandhānaṁ kati savitakkasavicārā, kati avitakkavicāramattā, kati avitakkaavicārā …pe… sattannaṁ cittānaṁ kati savitakkasavicārā, kati avitakkavicāramattā, kati avitakkaavicārā?

Rūpakkhandho avitakkaavicāro. Tayo khandhā siyā savitakkasavicārā, siyā avitakkavicāramattā, siyā avitakkaavicārā. Saṅkhārakkhandho siyā savitakkasavicāro, siyā avitakkavicāramatto, siyā avitakkaavicāro siyā na vattabbo “savitakkasavicāro”tipi, “avitakkavicāramatto”tipi, “avitakkaavicāro”tipi.

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.

Pannarasa dhātuyo avitakkaavicārā. Manodhātu savitakkasavicārā. Manoviññāṇadhātu siyā savitakkasavicārā, siyā avitakkavicāramattā, siyā avitakkaavicārā. Dhammadhātu siyā savitakkasavicārā, siyā avitakkavicāramattā, siyā avitakkaavicārā, siyā na vattabbā “savitakkasavicārā”tipi, “avitakkavicāramattā”tipi, “avitakkaavicārā”tipi.

Samudayasaccaṁ savitakkasavicāraṁ. Nirodhasaccaṁ avitakkaavicāraṁ. Maggasaccaṁ siyā savitakkasavicāraṁ, siyā avitakkavicāramattaṁ, siyā avitakkaavicāraṁ. Dukkhasaccaṁ siyā savitakkasavicāraṁ, siyā avitakkavicāramattaṁ, siyā avitakkaavicāraṁ, siyā na vattabbaṁ “savitakkasavicāran”tipi, “avitakkavicāramattan”tipi, “avitakkaavicāran”tipi.

Navindriyā avitakkaavicārā. Domanassindriyaṁ savitakkasavicāraṁ. Upekkhindriyaṁ siyā savitakkasavicāraṁ, siyā avitakkaavicāraṁ. Ekādasindriyā siyā savitakkasavicārā, siyā avitakkavicāramattā, siyā avitakkaavicārā.

Tayo akusalahetū savitakkasavicārā. Cha hetū siyā savitakkasavicārā, siyā avitakkavicāramattā, siyā avitakkaavicārā. Kabaḷīkāro āhāro avitakkaavicāro. Tayo āhārā siyā savitakkasavicārā, siyā avitakkavicāramattā, siyā avitakkaavicārā. Pañca phassā avitakkaavicārā. Manodhātusamphasso savitakkasavicāro. Manoviññāṇadhātusamphasso siyā savitakkasavicāro, siyā avitakkavicāramatto, siyā avitakkaavicāro. Pañca vedanā …pe… pañca saññā …pe… pañca cetanā …pe… pañca cittā avitakkaavicārā manodhātu savitakkasavicārā, manoviññāṇadhātu siyā savitakkasavicārā, siyā avitakkavicāramattā, siyā avitakkaavicārā.

11. Rūpaduka

Pañcannaṁ khandhānaṁ kati rūpā, kati arūpā …pe… sattannaṁ cittānaṁ kati rūpā, kati arūpā?

Rūpakkhandho rūpaṁ. Cattāro khandhā arūpā. Dasāyatanā rūpā. Manāyatanaṁ arūpaṁ. Dhammāyatanaṁ siyā rūpaṁ, siyā arūpaṁ. Dasa dhātuyo rūpā. Satta dhātuyo arūpā. Dhammadhātu siyā rūpā, siyā arūpā. Tīṇi saccāni arūpā. Dukkhasaccaṁ siyā rūpaṁ, siyā arūpaṁ. Sattindriyā rūpā. Cuddasindriyā arūpā. Jīvitindriyaṁ siyā rūpaṁ, siyā arūpaṁ. Nava hetū arūpā. Kabaḷīkāro āhāro rūpaṁ. Tayo āhārā arūpā. Satta phassā arūpā. Satta vedanā …pe… satta saññā …pe… satta cetanā satta cittā arūpā.

12. Lokiyaduka

Pañcannaṁ khandhānaṁ kati lokiyā, kati lokuttarā? Dvādasannaṁ āyatanānaṁ kati lokiyā, kati lokuttarā? Aṭṭhārasannaṁ dhātūnaṁ kati lokiyā, kati lokuttarā? Catunnaṁ saccānaṁ kati lokiyā, kati lokuttarā …pe… sattannaṁ cittānaṁ kati lokiyā, kati lokuttarā?

Rūpakkhandho lokiyo. Cattāro khandhā siyā lokiyā, siyā lokuttarā. Dasāyatanā lokiyā. Dve āyatanā siyā lokiyā, siyā lokuttarā. Soḷasa dhātuyo lokiyā. Dve dhātuyo siyā lokiyā, siyā lokuttarā. Dve saccā lokiyā. Dve saccā lokuttarā.

Dasindriyā lokiyā. Tīṇindriyā lokuttarā. Navindriyā siyā lokiyā, siyā lokuttarā. Tayo akusalahetū lokiyā. Cha hetū siyā lokiyā, siyā lokuttarā. Kabaḷīkāro āhāro lokiyo. Tayo āhārā siyā lokiyā, siyā lokuttarā. Cha phassā lokiyā. Manoviññāṇadhātusamphasso siyā lokiyo, siyā lokuttaro. Cha vedanā lokiyā. Manoviññāṇadhātusamphassajā vedanā siyā lokiyā, siyā lokuttarā. Cha saññā lokiyā. Manoviññāṇadhātusamphassajā saññā siyā lokiyā, siyā lokuttarā. Cha cetanā lokiyā. Manoviññāṇadhātusamphassajā cetanā siyā lokiyā, siyā lokuttarā. Cha cittā lokiyā. Manoviññāṇadhātu siyā lokiyā, siyā lokuttarāti.

Abhiññā dve sārammaṇā, diṭṭhā kusalavedanā; Vipākā ca upādinnā, vitakkaṁ rūpalokiyāti.

Dhammahadayavibhaṅgo niṭṭhito.

Vibhaṅgapakaraṇaṁ niṭṭhitaṁ.