3. Analysis of the Elements1. Suttantabhājanīya

1. Analysis According to the DiscoursesCha dhātuyo—Six elements are: The element of extension, element of cohesion, element of heat, element of motion, element of space, element of consciousness.pathavīdhātu, āpodhātu, tejodhātu, vāyodhātu, ākāsadhātu, viññāṇadhātu.

Therein what is theelement of extension? The element of extension is twofold: (It) Is internal; (it) is external. Therein what is internal element of extension? That which is personal, self-referable, hard, harsh, hardness, being hard, internal, grasped (by craving and false view). For example: head hair, body hair, nails, teeth, skin; flesh, sinews, bone, bone-marrow, kidneys; heart, liver, membraneous tissue, spleen, lungs; intestines, mesentery, undigested food, excrement; or whatever else there is, personal, self-referable, hard, harsh, hardness, being hard, internal, grasped. This is called internal element of extension.Tattha katamā pathavīdhātu? element of extensionPathavīdhātudvayaṁ—Therein what is external element of extension? That which is external, hard, harsh, hardness, being hard, external, not grasped. For example; iron, copper, tin, lead, silver, pearl, gem, cat's-eye, shell, stone, coral, silver coin, gold, ruby, variegated precious stone, grass, wood, gravel, potsherd, earth, rock, mountain; or whatever else there is, external, hard, harsh, hardness, being hard, external, not grasped. This is called external element of extension. That which is internal element of extension and that which is external element of extension; (taking) these together collectively and briefly, this is called the element of extension. (1)atthi ajjhattikā, atthi bāhirā. Therein what is theelement of cohesion? The element of cohesion is twofold: (It) Is internal; (it) is external. Therein what is internal element of cohesion? That which is personal, self-referable, water, fluid, viscid, viscous, cohesiveness of matter, internal, grasped. For example; bile, phlegm, pus, blood, sweat, fat, tears, lymph, saliva, nasal mucus, synovial fluid, urine; or whatever else there is, personal, self-referable, water, fluid, viscid, viscous,|cohesiveness of matter, internal, grasped. This is called internal element of cohesion.Tattha katamā ajjhattikā pathavīdhātu? element of cohesionYaṁ ajjhattaṁ paccattaṁ kakkhaḷaṁ kharigataṁ kakkhaḷattaṁ kakkhaḷabhāvo ajjhattaṁ upādinnaṁ, seyyathidaṁ—Therein what is external element of cohesion? That which is external, water, fluid, viscid, viscous, cohesiveness of matter, external, not grasped. For example; the juice of roots, juice of stems, juice of bark, juice of leaves, juice of flowers, juice of fruits, milk, soft curd, clarified butter, fresh butter, oil, honey, molasses, waters of the earth or sky; or whatever else there is, external, water, fluid, viscid, viscous, cohesiveness of matter, external, not grasped. This is called external element of cohesion. That which is internal element of cohesion and that which is external element of cohesion; (taking) these together collectively and briefly, this is called the element of cohesion. (2)kesā lomā nakhā dantā taco maṁsaṁ nhāru aṭṭhi aṭṭhimiñjaṁ vakkaṁ hadayaṁ yakanaṁ kilomakaṁ pihakaṁ papphāsaṁ antaṁ antaguṇaṁ udariyaṁ karīsaṁ, yaṁ vā panaññampi atthi ajjhattaṁ paccattaṁ kakkhaḷaṁ kharigataṁ kakkhaḷattaṁ kakkhaḷabhāvo ajjhattaṁ upādinnaṁ—Therein what is theelement of heat? The element of heat is twofold: (It) Is internal; (it) is external. Therein what is internal element of heat? That which is personal, self-referable, fire, fiery, heat, hot, warmth, warm, internal, grasped. For example; that by which (one) is heated; that by which (one) becomes decayed; that by which (one) is burned up; that by which the eaten, the drunk, the chewed, the tasted gets completely digested; or whatever else there is, personal, self-referable, fire, fiery, heat, hot, warmth, warm, internal, grasped. This is called internal element of heat.ayaṁ vuccati “ajjhattikā pathavīdhātu”.

element of heatTattha katamā bāhirā pathavīdhātu? Therein what is external element of heat? That which is external, fire, fiery, heat, hot, warmth, warm, external, not grasped. For example; wood-fire, straw-fire, grass-fire, cow-dung-fire, husk-fire, rubbish-fire, lightning-fire (i.e., lightning), fire-heat, sun-heat, heat (generated) in a heap of wood, heat (generated) in a heap of grass, heat (generated) in a heap of paddy, heat (generated) in a heap of goods; or whatever else there is, external, fire, fiery, heat, hot, warmth, warm, external, not grasped. This is called external element of heat.That which is internal element of heat and that which is external element of heat; (taking) these together collectively and briefly, this is called the element of heat. (3)Yaṁ bāhiraṁ kakkhaḷaṁ kharigataṁ kakkhaḷattaṁ kakkhaḷabhāvo bahiddhā anupādinnaṁ, seyyathidaṁ—Therein what is theelement of motion? The element of motion is twofold: (It) Is internal; (it) is external. Therein what is internal element of motion? That which is personal, self-referable, air, airy, the inflation of matter, internal, grasped. For example; ascending wind; descending wind; abdominal wind; intestinal|wind; wind circulating in the limbs; knife-like wind; razor-like wind; rending wind; in-breath or out-breath; or whatever else there is, personal, self-referable, air, airy, the inflation of matter, internal, grasped. This is called internal element of motion.ayo lohaṁ tipu sīsaṁ sajjhaṁ muttā maṇi veḷuriyo saṅkho silā pavāḷaṁ rajataṁ jātarūpaṁ lohitaṅko masāragallaṁ tiṇaṁ kaṭṭhaṁ sakkharā kaṭhalaṁ bhūmi pāsāṇo pabbato, yaṁ vā panaññampi atthi bāhiraṁ kakkhaḷaṁ kharigataṁ kakkhaḷattaṁ kakkhaḷabhāvo bahiddhā anupādinnaṁ—element of motionayaṁ vuccati “bāhirā pathavīdhātu”. Therein what is external element of motion? That which is external, air, airy, the inflation of matter, external, not grasped. For example; easterly winds; westerly winds; northerly winds; southerly winds; dusty winds; dust-free winds; cold winds; hot winds; gentle winds; strong winds; black winds (i.e., winds accompanying black clouds); high altitude winds; wing winds (i.e., air motion caused by birds' wings); supaṇṇa winds (i.e., air motion caused by the mythical garuḷa bird); winds from a circular palm-leaf (fan); wind from a fan; or whatever else there is, external, air, airy, the inflation of matter, external, not grasped. This is called external element of motion. That which is internal element of motion and that which is external element of motion; (taking) these together collectively and briefly, this is called the element of motion. (4)Yā ca ajjhattikā pathavīdhātu yā ca bāhirā pathavīdhātu, tadekajjhaṁ abhisaññūhitvā abhisaṅkhipitvā—Therein what is theelement of space? The element of space is twofold: (It) Is internal; (it) is external. Therein what is internal element of space? That which is personal, self-referable, space, spatial, void, voidness, interstice, interstitial, not in contact with flesh or blood, internal, grasped. For example; aural passage, nasal passage, mouth-door; that by which the eaten, the drunk, the chewed, the tasted, is swallowed; that in which the eaten, the drunk, the chewed, the tasted rests; that by which the eaten, the drunk, the chewed, the tasted passes out lower down; or whatever else there is, personal, self-referable, space, spatial, void, voidness, interstice, interstitial, not in contact with flesh or blood, internal, grasped. This is called internal element of space.ayaṁ vuccati “pathavīdhātu”.

element of spaceTattha katamā āpodhātu? Therein what is external element of space? That which is external, space, spatial, void, voidness, interstice,interstitial, not in contact with the four great elements, external, not grasped. This is called external element of space. That which is internal element of space and that which is external element of space; (taking) these together collectively and briefly, this is called the element of space. (5)Āpodhātudvayaṁ—Therein what is theelement of consciousness? The eye-consciousness-element, ear-consciousness-element, nose-con|sciousness-element, tongue-consciousness-element, body-consciousness-element, mind-consciousness-element. This is called the element of consciousness. (6)atthi ajjhattikā, atthi bāhirā. element of consciousnessTattha katamā ajjhattikā āpodhātu? These are Six ElementsYaṁ ajjhattaṁ paccattaṁ āpo āpogataṁ sineho sinehagataṁ bandhanattaṁ rūpassa ajjhattaṁ upādinnaṁ, seyyathidaṁ—Another six elements are: The element of pleasure (bodily), element of pain (bodily), element of mental pleasure, element of mental pain, element of indifference, element of ignorance.pittaṁ semhaṁ pubbo lohitaṁ sedo medo assu vasā kheḷo siṅghāṇikā lasikā muttaṁ, yaṁ vā panaññampi atthi ajjhattaṁ paccattaṁ āpo āpogataṁ sineho sinehagataṁ bandhanattaṁ rūpassa ajjhattaṁ upādinnaṁ—Therein what is theelement of pleasure? That which is bodily ease; bodily pleasure; easeful pleasant experience born of bodily contact; easeful pleasant feeling born of bodily contact. This is called the element of pleasure. (1)ayaṁ vuccati “ajjhattikā āpodhātu”.

element of pleasureTattha katamā bāhirā āpodhātu? Therein what is theelement of pain? That which is bodily uneasiness; bodily pain; uneasy painful experience born of bodily contact; uneasy painful feeling born of bodily contact. This is called the element of pain. (2)Yaṁ bāhiraṁ āpo āpogataṁ sineho sinehagataṁ bandhanattaṁ rūpassa bahiddhā anupādinnaṁ, seyyathidaṁ—element of painmūlaraso khandharaso tacaraso pattaraso puppharaso phalaraso khīraṁ dadhi sappi navanītaṁ telaṁ madhu phāṇitaṁ bhummāni vā udakāni antalikkhāni vā, yaṁ vā panaññampi atthi bāhiraṁ āpo āpogataṁ sineho sinehagataṁ bandhanattaṁ rūpassa bahiddhā anupādinnaṁ—Therein what is theelement of mental pleasure? That which is mental ease; mental pleasure; easeful pleasant experience born of mental contact; easeful pleasant feeling born of mental contact. This is called the element of mental pleasure. (3)ayaṁ vuccati “bāhirā āpodhātu”. element of mental pleasureYā ca ajjhattikā āpodhātu yā ca bāhirā āpodhātu, tadekajjhaṁ abhisaññūhitvā abhisaṅkhipitvā—Therein what is theelement of mental pain? That which is mental uneasiness; mental pain; uneasy painful experience born of mental contact; uneasy painful feeling born of mental contact. This is called the element of mental pain. (4)ayaṁ vuccati “āpodhātu”.

element of mental painTattha katamā tejodhātu? Therein what is theelement of indifference? That which is neither mental ease nor uneasiness; neither painful nor pleasant experience born of mental contact; neither painful nor pleasant feeling born of mental contact. This is called the element of indifference. (5)Tejodhātudvayaṁ—element of indifferenceatthi ajjhattikā, atthi bāhirā. Therein what is theelement of ignorance? That which is absence of knowledge, absence of vision, absence of understanding, absence of wakefulness, absence of enlightenment, absence of penetration, absence of comprehension, absence of scrutiny, absence of discrimination, absence of reflection, absence of perspicacity, stupidity, foolishness, absence of awareness, dullness, denseness, insensibility, ignorance, flood of ignorance, bond of ignorance,|latent ignorance,uprising ignorance; the barrier of ignorance, the bad root of dullness. This is called the element of ignorance. (6)Tattha katamā ajjhattikā tejodhātu? element of ignoranceYaṁ ajjhattaṁ paccattaṁ tejo tejogataṁ usmā usmāgataṁ usumaṁ usumagataṁ ajjhattaṁ upādinnaṁ, seyyathidaṁ—These are Six Elementsyena ca santappati yena ca jīrīyati yena ca pariḍayhati yena ca asitapītakhāyitasāyitaṁ sammā pariṇāmaṁ gacchati, yaṁ vā panaññampi atthi ajjhattaṁ paccattaṁ tejo tejogataṁ usmā usmāgataṁ usumaṁ usumagataṁ ajjhattaṁ upādinnaṁ—Another six elements are: The element of desire, element of illwill, element of cruelty, element of renunciation, element of absence of illwill, element of absence of cruelty.ayaṁ vuccati “ajjhattikā tejodhātu”.

Therein what is theelement of desire? The mentation, thinking, thought, fixation, focussing, application of the mind, wrong thought, associated with desire. This is called the element of desire. Making crowded hell the downward limit, making 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. This is called the element of desire. (1)Tattha katamā bāhirā tejodhātu? element of desireYaṁ bāhiraṁ tejo tejogataṁ usmā usmāgataṁ usumaṁ usumagataṁ bahiddhā anupādinnaṁ, seyyathidaṁ—Therein what is theelement of illwill? The mentation, thinking,* wrong thought, associated with illwill. This is called the element of illwill. Or, vexation of consciousness in the ten causes of vexation, resentment, repulsion, hostility, irritation, exasperation, incensement, hatred, antipathy, abhorrence, mental disorder, detestation, anger, being angry, state of being angry, hatred, being hateful, state of being hateful, disorder, being disorderly, antagonism, hostility, ferocity, abruptness, absence of delight of consciousness. This is called the element of illwill. (2)kaṭṭhaggi palālaggi tiṇaggi gomayaggi thusaggi saṅkāraggi indaggi aggisantāpo sūriyasantāpo kaṭṭhasannicayasantāpo tiṇasannicayasantāpo dhaññasannicayasantāpo bhaṇḍasannicayasantāpo, yaṁ vā panaññampi atthi bāhiraṁ tejo tejogataṁ usmā usmāgataṁ usumaṁ usumagataṁ bahiddhā anupādinnaṁ—element of illwillayaṁ vuccati “bāhirā tejodhātu”. * See above.Yā ca ajjhattikā tejodhātu yā ca bāhirā tejodhātu, tadekajjhaṁ abhisaññūhitvā abhisaṅkhipitvā—* See above.ayaṁ vuccati “tejodhātu”.

Therein what is theelement of cruelty? The mentation, thinking,* wrong thought, associated with cruelty. This is called the element of cruelty. Herein a certain one hurts (other) beings with the hand or with a clod or with a stick or with a sword or with a rope or with one thing or another; that which is similar, harassing, hurting, annoying, injuring, provoking, enraging, striking others. This is called the element of cruelty. (3)Tattha katamā vāyodhātu? element of crueltyVāyodhātudvayaṁ—* See above.atthi ajjhattikā, atthi bāhirā. * See above.Tattha katamā ajjhattikā vāyodhātu? Therein what is theelement of renunciation? The mentation, thinking,* right thought, associated with renunciation. This is|called the element of renunciation. Also all good states are the element of renunciation. (4)Yaṁ ajjhattaṁ paccattaṁ vāyo vāyogataṁ thambhitattaṁ rūpassa ajjhattaṁ upādinnaṁ, seyyathidaṁ—element of renunciationuddhaṅgamā vātā adhogamā vātā kucchisayā vātā koṭṭhāsayā vātā aṅgamaṅgānusārino vātā satthakavātā khurakavātā uppalakavātā assāso passāso iti vā, yaṁ vā panaññampi atthi ajjhattaṁ paccattaṁ vāyo vāyogataṁ thambhitattaṁ rūpassa ajjhattaṁ upādinnaṁ—* See above.ayaṁ vuccati “ajjhattikā vāyodhātu”.

* See above.Tattha katamā bāhirā vāyodhātu? Therein what is theelement of absence of illwill? The mentation, thinking,* right thought, associated with absence of illwill. This is called the element of absence of illwill. That which in beings is loving, act of loving-kindness, state of loving-kindness, loving-kindness that is mental freedom (from illwill). This is called the element of absence of illwill. (5)Yaṁ bāhiraṁ vāyo vāyogataṁ thambhitattaṁ rūpassa bahiddhā anupādinnaṁ, seyyathidaṁ—element of absence of illwillpuratthimā vātā pacchimā vātā uttarā vātā dakkhiṇā vātā sarajā vātā arajā vātā sītā vātā uṇhā vātā parittā vātā adhimattā vātā kāḷavātā verambhavātā pakkhavātā supaṇṇavātā tālavaṇṭavātā vidhūpanavātā, yaṁ vā panaññampi atthi bāhiraṁ vāyo vāyogataṁ thambhitattaṁ rūpassa bahiddhā anupādinnaṁ—* See above.ayaṁ vuccati “bāhirā vāyodhātu”. * See above.Yā ca ajjhattikā vāyodhātu yā ca bāhirā vāyodhātu, tadekajjhaṁ abhisaññūhitvā abhisaṅkhipitvā—Therein what is theelement of absence of cruelty? The mentation, thinking, thought, fixation,focussing, application of the mind, right thought, associated with absence of cruelty. This is called the element of absence of cruelty. That which in beings is being compassionate, state of being compassionate, compassion that is mental freedom (from cruelty). This is called the element of absence of cruelty. (6)ayaṁ vuccati “vāyodhātu”.

element of absence of crueltyTattha katamā ākāsadhātu? These are Six ElementsĀkāsadhātudvayaṁ—Thus (taking) these three groups of six together collectively and briefly, there are eighteen elements.atthi ajjhattikā, atthi bāhirā. (Here Ends) Analysis According to the DiscoursesTattha katamā ajjhattikā ākāsadhātu? 2. Analysis According to AbhidhammaYaṁ ajjhattaṁ paccattaṁ ākāso ākāsagataṁ aghaṁ aghagataṁ vivaro vivaragataṁ asamphuṭṭhaṁ maṁsalohitehi ajjhattaṁ upādinnaṁ, seyyathidaṁ—The eighteen elements are: 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.kaṇṇacchiddaṁ nāsacchiddaṁ mukhadvāraṁ, yena ca asitapītakhāyitasāyitaṁ ajjhoharati, yattha ca asitapītakhāyitasāyitaṁ santiṭṭhati, yena ca asitapītakhāyitasāyitaṁ adhobhāgaṁ nikkhamati, yaṁ vā panaññampi atthi ajjhattaṁ paccattaṁ ākāso ākāsagataṁ aghaṁ aghagataṁ vivaro vivaragataṁ asamphuṭṭhaṁ maṁsalohitehi ajjhattaṁ upādinnaṁ—Therein what iseye element? That eye which, deriving from the four great essentials, is sensitive surface,* this is an empty village. This is called eye element. (1)ayaṁ vuccati “ajjhattikā ākāsadhātu”.

eye elementTattha katamā bāhirā ākāsadhātu? * See paragraph156.Yaṁ bāhiraṁ ākāso ākāsagataṁ aghaṁ aghagataṁ vivaro vivaragataṁ asamphuṭṭhaṁ catūhi mahābhūtehi bahiddhā anupādinnaṁ—* See paragraph156.ayaṁ vuccati “bāhirā ākāsadhātu”. Thereinwhat isvisible element? That visible (object) which, deriving from the four great essentials, is of shining appearance,* this is visible element. This is called visible element. (2)Yā ca ajjhattikā ākāsadhātu yā ca bāhirā ākāsadhātu, tadekajjhaṁ abhisaññūhitvā abhisaṅkhipitvā—visible elementayaṁ vuccati “ākāsadhātu”.

* See paragraph162.Tattha katamā viññāṇadhātu? * See paragraph162.Cakkhuviññāṇadhātu, sotaviññāṇadhātu, ghānaviññāṇadhātu, jivhāviññāṇadhātu, kāyaviññāṇadhātu, manoviññāṇadhātu—Therein what iseye-consciousness-element? Depending on eye and on visible (objects) there arises consciousness, mind, ideation, heart (i.e., consciousness), lucence (i.e., consciousness), mind, mind base, controlling faculty of mind, consciousness, the aggregate of consciousness; and, depending on the aforesaid, eye-consciousness-element. This is called eye-consciousness-element. (3)ayaṁ vuccati “viññāṇadhātu”.

eye-consciousness-elementImā cha dhātuyo.

Therein what isear element? That ear which, deriving from the four great essentials, is sensitive surface,* this is an empty village. This is called ear element. (4)Aparāpi cha dhātuyo—ear elementsukhadhātu, dukkhadhātu, somanassadhātu, domanassadhātu, upekkhādhātu, avijjādhātu.

* See paragraph157.Tattha katamā sukhadhātu? * See paragraph157.Yaṁ kāyikaṁ sātaṁ kāyikaṁ sukhaṁ kāyasamphassajaṁ sātaṁ sukhaṁ vedayitaṁ kāyasamphassajā sātā sukhā vedanā—Therein what isaudible element? That audible (object) which, deriving from the four great essentials, is invisible, impingent,* this is audible element. This is called audible element. (5)ayaṁ vuccati “sukhadhātu”.

audible elementTattha katamā dukkhadhātu? * See paragraph163.Yaṁ kāyikaṁ asātaṁ kāyikaṁ dukkhaṁ kāyasamphassajaṁ asātaṁ dukkhaṁ vedayitaṁ kāyasamphassajā asātā dukkhā vedanā—* See paragraph163.ayaṁ vuccati “dukkhadhātu”.

Therein what isear-consciousness-element? Depending on ear and on audible (objects) there arises consciousness, mind, ideation, heart, lucence, mind, mind base, controlling faculty of mind, consciousness, the aggregate of consciousness; and, depending on the aforesaid, ear-consciousness-element. This is called ear-consciousness-element. (6)Tattha katamā somanassadhātu? ear-consciousness-elementYaṁ cetasikaṁ sātaṁ cetasikaṁ sukhaṁ cetosamphassajaṁ sātaṁ sukhaṁ vedayitaṁ cetosamphassajā sātā sukhā vedanā—Therein what isnose element?That nose which, deriving from the four great essentials, is sensitive surface,* this is an empty village. This is called nose element. (7)ayaṁ vuccati “somanassadhātu”.

nose elementTattha katamā domanassadhātu? * See paragraph158.Yaṁ cetasikaṁ asātaṁ cetasikaṁ dukkhaṁ cetosamphassajaṁ asātaṁ dukkhaṁ vedayitaṁ cetosamphassajā asātā dukkhā vedanā—* See paragraph158.ayaṁ vuccati “domanassadhātu”.

Therein what isodorous element? That odorous (object) which, deriving from the four great essentials, is invisible, impingent,* this is odorous element. This is called odorous element. (8)Tattha katamā upekkhādhātu? odorous elementYaṁ cetasikaṁ neva sātaṁ nāsātaṁ cetosamphassajaṁ adukkhamasukhaṁ vedayitaṁ cetosamphassajā adukkhamasukhā vedanā—* See paragraph164.ayaṁ vuccati “upekkhādhātu”.

* See paragraph164.Tattha katamā avijjādhātu? Therein what isnose-consciousness-element? Depending on nose and on odorous (objects) there arises consciousness, mind, ideation, heart, lucence, mind, mind base, controlling faculty of mind, consciousness, the aggregate of consciousness; and, depend|ing on the aforesaid, nose-consciousness-element. This is called nose-consciousness-element. (9)Yaṁ aññāṇaṁ adassanaṁ anabhisamayo ananubodho asambodho appaṭivedho asaṅgāhaṇā apariyogāhaṇā asamapekkhanā apaccavekkhaṇā apaccakkhakammaṁ dummejjhaṁ bālyaṁ asampajaññaṁ moho pamoho sammoho avijjā avijjogho avijjāyogo avijjānusayo avijjāpariyuṭṭhānaṁ avijjālaṅgī moho akusalamūlaṁ—nose-consciousness-elementayaṁ vuccati “avijjādhātu”.

Therein what istongue element? That tongue which, deriving from the four great essentials, is sensitive surface,* this is an empty village. This is called tongue element. (10)Imā cha dhātuyo.

tongue elementAparāpi cha dhātuyo—* See paragraph159.kāmadhātu, byāpādadhātu, vihiṁsādhātu, nekkhammadhātu, abyāpādadhātu, avihiṁsādhātu.

* See paragraph159.Tattha katamā kāmadhātu? Therein what issapid element? That sapid (object) which, deriving from the four great essentials, is invisible, impingent,* this is sapid element. This is called sapid element. (11)Kāmapaṭisaṁyutto takko vitakko saṅkappo appanā byappanā cetaso abhiniropanā micchāsaṅkappo—sapid elementayaṁ vuccati kāmadhātu. * See paragraph165.Heṭṭhato avīcinirayaṁ pariyantaṁ karitvā uparito paranimmitavasavattī deve anto karitvā yaṁ etasmiṁ antare etthāvacarā ettha pariyāpannā khandhadhātuāyatanā rūpā vedanā saññā saṅkhārā viññāṇaṁ—* See paragraph165.ayaṁ vuccati “kāmadhātu”.

Therein what istongue-consciousness-element? Depending on tongue and on sapid (objects) there arises consciousness, mind, ideation, heart, lucence, mind, mind base, controlling faculty of mind, consciousness, the aggregate of consciousness; and, depending on the aforesaid, tongue-consciousness-element. This is called tongue-consciousness-element. (12)Tattha katamā byāpādadhātu? tongue-consciousness-elementByāpādapaṭisaṁyutto takko vitakko …pe… micchāsaṅkappo—Therein what isbody element? That body which, deriving from the four great essentials, is sensitive surface,* this is an empty village. This is called body element. (13)ayaṁ vuccati “byāpādadhātu”. body elementDasasu vā āghātavatthūsu cittassa āghāto paṭighāto paṭighaṁ paṭivirodho kopo pakopo sampakopo doso padoso sampadoso cittassa byāpatti manopadoso kodho kujjhanā kujjhitattaṁ doso dussanā dussitattaṁ byāpatti byāpajjanā virodho paṭivirodho caṇḍikkaṁ asuropo anattamanatā cittassa—* See paragraph160.ayaṁ vuccati “byāpādadhātu”.

* See paragraph160.Tattha katamā vihiṁsādhātu? Therein what istangible element? The element of extension,* this is tangible element. This is called tangible element. (14)Vihiṁsāpaṭisaṁyutto takko vitakko …pe… micchāsaṅkappo—tangible elementayaṁ vuccati “vihiṁsādhātu”. * See paragraph166.Idhekacco pāṇinā vā leḍḍunā vā daṇḍena vā satthena vā rajjuyā vā aññataraññatarena satte viheṭheti, yā evarūpā heṭhanā viheṭhanā hiṁsanā vihiṁsanā rosanā virosanā parūpaghāto—* See paragraph166.ayaṁ vuccati “vihiṁsādhātu”.

Therein what isbody-consciousness-element? Depending on body and on tangible (objects) there arises consciousness, mind, ideation, heart, lucence, mind, mind base, controlling faculty of mind, consciousness, the aggregate of consciousness; and, depending on the aforesaid, body-consciousness-element. (15)Tattha katamā nekkhammadhātu? body-consciousness-elementNekkhammapaṭisaṁyutto takko vitakko …pe… sammāsaṅkappo—Therein what ismind element? Immediately after the cessation of the eye-consciousness-element that has arisen there arises consciousness, mind, ideation, heart, lucence, mind, mind base, controlling faculty of mind, consciousness, the aggregate of consciousness; and, depending on the aforesaid, mind element. Ear-consciousness-element.* Nose-consciousness-element.* Tongue-consciousness-element.* Immediately after the cessation of the body-consciousness-element that has arisen there arises consciousness, mind, ideation, heart, lucence, mind, mind base,|controlling faculty of mind, consciousness, the aggregate of consciousness;and, depending on the aforesaid, mind element; also (at the time of) first advertence in all states there arises consciousness, mind, ideation, heart, lucence, mind, mind base, controlling faculty of mind, consciousness, the aggregate of consciousness; and, depending on the aforesaid, mind element. This is called mind element. (16)ayaṁ vuccati “nekkhammadhātu”. mind elementSabbepi kusalā dhammā “nekkhammadhātu”.

* Complete each as first example.Tattha katamā abyāpādadhātu? * Complete each as first example.Abyāpādapaṭisaṁyutto takko vitakko …pe… sammāsaṅkappo—Therein what isideational element? The aggregate of feeling, aggregate of perception, aggregate of mental concomitants and that invisible non-impingent material quality included in the ideational base; the unconditioned element.ayaṁ vuccati “abyāpādadhātu”. ideational elementYā sattesu metti mettāyanā mettāyitattaṁ mettācetovimutti—Therein what is theaggregate of feeling? The aggregate of feeling by way of singlefold division: Is associated with contact. The aggregate of feeling by way of twofold division: Is accompanied by root; is not accompanied by root. The aggregate of feeling by way of threefold division: Is good; is bad; is neither-good-nor-bad.* Thus is the aggregate of feeling by way of tenfold division.*2Thus is the aggregate of feeling by way of manifold division. This is called the aggregate of feeling. (1)ayaṁ vuccati “abyāpādadhātu”.

aggregate of feelingTattha katamā avihiṁsādhātu? * See paragraph34.*2See paragraphs35–61inclusive.Avihiṁsāpaṭisaṁyutto takko vitakko saṅkappo appanā byappanā cetaso abhiniropanā sammāsaṅkappo—* See paragraph34.ayaṁ vuccati “avihiṁsādhātu”. *2See paragraphs35–61inclusive.Yā sattesu karuṇā karuṇāyanā karuṇāyitattaṁ karuṇācetovimutti—Therein what is theaggregate of perception? The aggregate of perception by way of singlefold division: Is associated with contact. The aggregate of perception by way of twofold division: Is accompanied by root; is not accompanied by root. The aggregate of perception by way of threefold division: Is good; is bad; is neither-good-nor-bad.* Thus is the aggregate of perception by way of tenfold division.*2Thus is the aggregate of perception by way of manifold division. This is called the aggregate of perception. (2)ayaṁ vuccati “avihiṁsādhātu”.

aggregate of perceptionImā cha dhātuyo.

* See paragraph62.*2See paragraphs63–91inclusive.Iti imāni tīṇi chakkāni tadekajjhaṁ abhisaññūhitvā abhisaṅkhipitvā aṭṭhārasa dhātuyo honti.

* See paragraph62.Suttantabhājanīyaṁ.

*2See paragraphs63–91inclusive.2. Abhidhammabhājanīya

Therein what is theaggregate of mental concomitants? The aggregate of mental concomitants by way of singlefold division: Is associated with consciousness. The aggregate of mental concomitants by way of twofold division: Is root; is not root. The aggregate of mental concomitants by way of threefold division: Is good; is bad; is neither-good-nor-bad.* Thus is the aggregate of mental concomitants by way of tenfold division.*2Thus is the aggregate|of mental concomitants by way of manifold division. This is called the aggregate of mental concomitants. (3)Aṭṭhārasa dhātuyo—aggregate of mental concomitantscakkhudhātu, rūpadhātu, cakkhuviññāṇadhātu, sotadhātu, saddadhātu, sotaviññāṇadhātu, ghānadhātu, gandhadhātu, ghānaviññāṇadhātu, jivhādhātu, rasadhātu, jivhāviññāṇadhātu, kāyadhātu, phoṭṭhabbadhātu, kāyaviññāṇadhātu, manodhātu, dhammadhātu, manoviññāṇadhātu.

* See paragraph92.*2See paragraphs93–120inclusive.Tattha katamā cakkhudhātu? * See paragraph92.Yaṁ cakkhu catunnaṁ mahābhūtānaṁ upādāya pasādo …pe… suñño gāmopeso—*2See paragraphs93–120inclusive.ayaṁ vuccati “cakkhudhātu”.

Therein what isinvisible non-impingent matterincluded in ideational base? The controlling faculty of femininity,* the nutrient factor of food. This is called invisible non-impingent matter included in ideational base. (4)Tattha katamā rūpadhātu? invisible non-impingent matterYaṁ rūpaṁ catunnaṁ mahābhūtānaṁ upādāya vaṇṇanibhā …pe… rūpadhātupesā—* See Dhammasaṅgaṇī paragraph595.ayaṁ vuccati “rūpadhātu”.

* See Dhammasaṅgaṇī paragraph595.Tattha katamā cakkhuviññāṇadhātu? Therein what is theunconditioned element? The destruction of lust, the destruction of hatred, the destruction of dullness. This is called the unconditioned element. This is called ideational element. (5) (17)Cakkhuñca paṭicca rūpe ca uppajjati cittaṁ mano mānasaṁ hadayaṁ paṇḍaraṁ mano manāyatanaṁ manindriyaṁ viññāṇaṁ viññāṇakkhandho tajjācakkhuviññāṇadhātu—unconditioned elementayaṁ vuccati “cakkhuviññāṇadhātu”.

Therein what ismind-consciousness-element? Immediately after the cessation of the eye-consciousness-element that has arisen there arises mind element; immediately after the cessation of the mind element that has arisenthere arises consciousness, mind, ideation,* and, depending on the aforesaid, mind-consciousness-element. Ear-consciousness-element.*2Nose-consciousness-element.*2Tongue-consciousness-element.*2Immediately after the cessation of the body-consciousness-element that has arisen there arises mind element; immediately after the cessation of the mind element that has arisen there arises consciousness, mind, ideation,* and, depending on the aforesaid, mind-consciousness-element. Depending on mind and on ideational (objects) there arises consciousness, mind, ideation, heart, lucence, mind, mind base, controlling faculty of mind, consciousness, the aggregate of consciousness; and, depending on the aforesaid, mind-consciousness-element. This is called mind-consciousness-element. (18)Tattha katamā sotadhātu? mind-consciousness-elementYaṁ sotaṁ catunnaṁ mahābhūtānaṁ upādāya pasādo …pe… suñño gāmopeso—* Complete as final example.*2Complete each as first example.ayaṁ vuccati “sotadhātu”.

* Complete as final example.Tattha katamā saddadhātu? *2Complete each as first example.Yo saddo catunnaṁ mahābhūtānaṁ upādāya anidassano sappaṭigho …pe… saddadhātupesā—(Here Ends) Analysis According to Abhidhammaayaṁ vuccati “saddadhātu”.

3. InterrogationTattha katamā sotaviññāṇadhātu? The eighteen elements are: 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.Sotañca paṭicca sadde ca uppajjati cittaṁ mano mānasaṁ hadayaṁ paṇḍaraṁ mano manāyatanaṁ manindriyaṁ viññāṇaṁ viññāṇakkhandho tajjāsotaviññāṇadhātu—Of the eighteen elements how many are good; how many bad; how many neither-good-nor-bad.* How many with cause of bewailing; how many without cause of bewailing?ayaṁ vuccati “sotaviññāṇadhātu”.

* Remaining appropriate triplets and couplets.Tattha katamā ghānadhātu? * Remaining appropriate triplets and couplets.Yaṁ ghānaṁ catunnaṁ mahābhūtānaṁ upādāya pasādo …pe… suñño gāmopeso—1. The Tripletsayaṁ vuccati “ghānadhātu”.

Sixteen elements are neither-good-nor-bad. Two elements sometimes are good; sometimes are bad; sometimes are neither-good-nor-bad. 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.Tattha katamā gandhadhātu? Ten elements are neither resultants nor productive of resultants.Five elements are resultants. Mind element sometimes is resultant; sometimes is neither resultant nor productive of resultant. Two elements sometimes are resultants; sometimes are productive of resultants; sometimes are neither resultants nor productive of resultants.Yo gandho catunnaṁ mahābhūtānaṁ upādāya anidassano sappaṭigho …pe… gandhadhātupesā—Ten elements are grasped (by craving and false view), 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.ayaṁ vuccati “gandhadhātu”.

Sixteen elements are not corrupt, are objects of the corruptions. Two elements sometimes are corrupt, are objects of the corruptions; sometimes are not corrupt, are objects of the corruptions; sometimes are not corrupt, are not objects of the corruptions. 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. Ten elements should not be said to be either, accompanied by zest; accompanied by pleasure or accompanied by indifference. Five elements are accompanied by indifference. Body-consciousness-element is not accompanied by zest; sometimes is accompanied by pleasure; is not accompanied by indifference; sometimes should not be said to be, accompanied by pleasure. Two elements sometimes are accompanied by zest; sometimes are accompanied by pleasure; sometimes are accompanied by indifference; sometimes should not be said to be either, accompanied by zest; accompanied by pleasure or accompanied by indifference.Tattha katamā ghānaviññāṇadhātu? Sixteen elements are not to be abandoned either by the first path or by the subsequent paths. Two elements sometimes are to be abandoned by the first path; sometimes are to be abandoned by the subsequent paths; sometimes are not to be abandoned either by the first path or by the subsequent paths. Sixteen elements have no roots to be abandoned either by the first path or by the subsequent paths. Two elements sometimes have roots to be abandoned by the first path; sometimes have roots to be abandoned by the subsequent paths; sometimes have no roots to be abandoned either|by the first path or by the subsequent paths. Sixteen elements are neither cumulative nor dispersive (of continuing rebirth and death). Two elements sometimes are cumulative; sometimes are dispersive; sometimes are neither cumulative nor dispersive. Sixteen elements are neither of the seven supramundane stages nor of the final supramundane stage. Two elements sometimes are of the seven supramundane stages; sometimes are of the final supramundane stage; sometimes are neither of the seven supramundane stages nor of the final supramundane stage.Ghānañca paṭicca gandhe ca uppajjati cittaṁ mano mānasaṁ hadayaṁ paṇḍaraṁ mano manāyatanaṁ manindriyaṁ viññāṇaṁ viññāṇakkhandho tajjāghānaviññāṇadhātu—Sixteen elements are low. Two elements sometimes are low; sometimes are sublime; sometimes are immeasurable.Ten elements have no objects. Six elements have low objects. Two elements sometimes have low objects; sometimes have sublime objects; sometimes have immeasurable objects; sometimes should not be said to have either, low objects; sublime objects or immeasurable objects. Sixteen elements are intermediate. Two elements sometimes are inferior; sometimes are intermediate; sometimes are superior. Sixteen elements are of no fixed (resultant time). Two elements sometimes are false (states with) fixed (resultant time); sometimes are right (states with) fixed (resultant time); sometimes are of no fixed (resultant time).ayaṁ vuccati “ghānaviññāṇadhātu”.

Ten elements have no objects. Six elements should not be said to have either, path as their object; path as their cause or path as their dominating factor. Two elements sometimes have path as their object; sometimes have path as their cause; sometimes have path as their dominating factor; sometimes should not be said to have either, path as their object; path as their cause or path as their dominating factor. Ten elements sometimes are risen; sometimes are bound to arise; should not be said to be, not risen. Audible element sometimes is risen; sometimes is not risen; should not be said to be, bound to arise. Six elements sometimes are risen; sometimes are not risen; sometimes are bound to arise. Ideational element sometimes is risen; sometimes is not risen; sometimes is bound to arise; sometimes should not be said to be either, risen; not risen or bound to arise.Tattha katamā jivhādhātu? Seventeen elements sometimes are past; sometimes are future; sometimes are present. Ideational element sometimes is past; sometimes is future; sometimes is present; sometimes should not be said to be either, past; future or present. Ten elements have no objects. Six elements have present objects. Two elements some|times have past objects; sometimes have future objects; sometimes have present objects; sometimes should not be said to have either past objects; future objects or present objects. (All elements) Sometimes are internal; sometimes are external; sometimes are both internal and external.Yā jivhā catunnaṁ mahābhūtānaṁ upādāya pasādo …pe… suñño gāmopeso—Ten elements have no objects. Six elements sometimes have internal objects; sometimes have external objects; sometimes have both internal and external objects. Two elements sometimes have internal objects; sometimes have external objects; sometimes have both internal and external objects; sometimes should not be said to have either, internal objects; external objects or both internal and external objects. Visible element is visible, is impingent. Nine elements are not visible, are impingent. Eight elements are not visible, are not impingent.ayaṁ vuccati “jivhādhātu”.

2. The CoupletsTattha katamā rasadhātu? Seventeen elements are not roots. Ideational element sometimes is root; sometimes is not root. Sixteen elements are not accompanied by roots. Two elements sometimes are accompanied by roots; sometimes are not accompanied by roots. Sixteen elements are not associated with roots.Two elements sometimes are associated with roots; sometimes are not associated with roots. Sixteen elements should not be said to be, roots also accompanied by roots or accompanied by roots but are not roots. Mind-consciousness-element should not be said to be, root also accompanied by root; (it) sometimes is accompanied by root but is not root; sometimes should not be said to be, accompanied by root but is not root. Ideational element sometimes is root also accompanied by root; sometimes is accompanied by root but is not root; sometimes should not be said to be, root also accompanied by root or accompanied by root but is not root. Sixteen elements should not be said to be, roots also associated with roots or associated with roots but are not roots. Mind-consciousness-element should not be said to be, root also associated with root; (it) sometimes is associated with root but is not root; sometimes should not be said to be, associated with root but is not root. Ideational element sometimes is root also associated with root; sometimes is associated with root but is not root; sometimes should not be said to be, root also associated with root or associated with root but is not root. Sixteen elements|are not roots, are not accompanied by roots. Mind-consciousness-element sometimes is not root, is accompanied by root; sometimes is not root, is not accompanied by root. Ideational element sometimes is not root, is accompanied by root; sometimes is not root, is not accompanied by root; sometimes should not be said to be, not root, is accompanied by root or not root, is not accompanied by root. (1)Yo raso catunnaṁ mahābhūtānaṁ upādāya anidassano sappaṭigho …pe… rasadhātupesā—Seventeen elements are with cause. Ideational element sometimes is with cause; sometimes is without cause. Seventeen elements are conditioned. Ideational element sometimes is conditioned; sometimes is unconditioned. Visible element is visible. Seventeen elements are not visible. Ten elements are impingent. Eight elements are not impingent. Ten elements are material. Seven elements are not material. Ideational element sometimes is material; sometimes is not material. Sixteen elements are mundane. Two elements sometimes are mundane; sometimes are supramundane. (All elements) Are cognizable by one way; are not cognizable by another way. (2)ayaṁ vuccati “rasadhātu”.

Seventeen elements are not defilements. Ideational element sometimes is defilement; sometimes is not defilement. Sixteen elements are objects of the defilements. Two elements sometimes are objects of the defilements; sometimes are not objects of the defilements. Sixteen elements are not associated with the defilements. Two elements sometimes are associated with the defilements; sometimes are not associated with the defilements. Sixteen elements should not be said to be, defilements also objects of the defilements;(they) are objects of the defilements but are not defilements. Mind-consciousness-element should not be said to be, defilement also the object of the defilements; (it) sometimes is the object of the defilements but is not defilement; sometimes should not be said to be, the object of the defilements but is not defilement. Ideational element sometimes is defilement also the object of the defilements; sometimes is the object of the defilements but is not defilement; sometimes should not be said to be, defilement also the object of the defilements or the object of the defilements but is not defilement.Tattha katamā jivhāviññāṇadhātu? Sixteen elements should not be said to be, defilements also associated with the defilements or associated with the defilements but are not defilements. Mind-consciousness-element should not be said to be, defilement also associated with the defilements; (it)|sometimes is associated with the defilements but is not defilement; sometimes should not be said to be, associated with the defilements but is not defilement. Ideational element sometimes is defilement also associated with the defilements; sometimes is associated with the defilements but is not defilement; sometimes should not be said to be, defilement also associated with the defilements or associated with the defilements but is not defilement. Sixteen elements are not associated with the defilements, are objects of the defilements. Two elements sometimes are not associated with the defilements, are objects of the defilements; sometimes are not associated with the defilements, are not objects of the defilements; sometimes should not be said to be, not associated with the defilements, are objects of the defilements or not associated with the defilements, are not objects of the defilements. (3)Jivhañca paṭicca rase ca uppajjati cittaṁ mano mānasaṁ hadayaṁ paṇḍaraṁ mano manāyatanaṁ manindriyaṁ viññāṇaṁ viññāṇakkhandho tajjājivhāviññāṇadhātu—Seventeen elements are not fetters. Ideational element sometimes is fetter; sometimes is not fetter. Sixteen elements are objects of the fetters. Two elements sometimes are objects of the fetters; sometimes are not objects of the fetters. Sixteen elements are not associated with the fetters. Two elements sometimes are associated with the fetters; sometimes are not associated with the fetters. Sixteen elements should not be said to be, fetters also objects of the fetters; (they) are objects of the fetters but are not fetters. Mind-consciousness-element should not be said to be, fetter also the object of the fetters; (it) sometimes is the object of the fetters but is not fetter; sometimes should not be said to be, the object of the fetters but is not fetter. Ideational element sometimes is fetter also the object of the fetters; sometimes is the object of the fetters but is not fetter; sometimes should not be said to be, fetter also the object of the fetters or the object of the fetters but is not fetter. Sixteen elements should not be said to be, fetters also associated with the fetters or associated with the fetters but are not fetters. Mind-consciousness-element should not be said to be, fetter also associated with the fetters; (it) sometimes is associated with the fetters but is not fetter; sometimes should not be said to be, associated with the fetters but is not fetter. Ideational element sometimes is fetter also associated with the fetters; sometimes is associated with the fetters but is not fetter; sometimes should not be said to be, fetter also associated with the fetters or associated with the fetters but is not fetter. Sixteen elements are not associated with the fetters, are objects of the fetters.Two elements sometimes|are not associated with the fetters, are objects of the fetters; sometimes are not associated with the fetters, are not objects of the fetters; sometimes should not be said to be, not associated with the fetters, are objects of the fetters or not associated with the fetters, are not objects of the fetters. (4)ayaṁ vuccati “jivhāviññāṇadhātu”.

Seventeen elements are not ties. Ideational element sometimes is tie; sometimes is not tie. Sixteen elements are objects of the ties. Two elements sometimes are objects of the ties; sometimes are not objects of the ties. Sixteen elements are not associated with the ties. Two elements sometimes are associated with the ties; sometimes are not associated with the ties. Sixteen elements should not be said to be, ties also objects of the ties; (they) are objects of the ties but are not ties. Mind-consciousness-element should not be said to be, tie also the object of the ties; (it) sometimes is the object of the ties but is not tie; sometimes should not be said to be, the object of the ties but is not tie. Ideational element sometimes is tie also the object of the ties; sometimes is the object of the ties but is not tie; sometimes should not be said to be, tie also the object of the ties or the object of the ties but is not tie. Sixteen elements should not be said to be, ties also associated with the ties or associated with the ties but are not ties. Mind-consciousness-element should not be said to be, tie also associated with the ties; (it) sometimes is associated with the ties but is not tie; sometimes should not be said to be, associated with the ties but is not tie. Ideational element sometimes is tie also associated with the ties; sometimes is associated with the ties but is not tie; sometimes should not be said to be, tie also associated with the ties or associated with the ties but is not tie. Sixteen elements are not associated with the ties, are objects of the ties. Two elements sometimes are not associated with the ties, are objects of the ties; sometimes are not associated with the ties, are not objects of the ties; sometimes should not be said to be, not associated with the ties, are objects of the ties or not associated with the ties, are not objects of the ties. (5)Tattha katamā kāyadhātu? Seventeen elements are not floods.* Are not bonds.* Are not hindrances. Ideational element sometimes is hindrance; sometimes is not hindrance. Sixteen elements are objects of the hindrances. Two elements sometimes are objects of the hindrances; sometimes are not objects of the hindrances. Sixteen elements are not associated with the hindrances. Two elements sometimes are associated with the hindrances; sometimes are not associated with|the hindrances. Sixteen elements should not be said to be, hindrances also objects of the hindrances; (they) are objects of the hindrances but are not hindrances. Mind-consciousness-element should not be said to be, hindrance also the object of the hindrances; (it) sometimes is the object of the hindrances but is not hindrance; sometimes should not be said to be, the object of the hindrances but is not hindrance. Ideational element sometimes is hindrance also the object of the hindrances; sometimes is the object of the hindrances but is not hindrance; sometimes should not be said to be, hindrance also the object of the hindrances or the object of the hindrances but is not hindrance. Sixteen elements should not be said to be, hindrance also associated with the hindrances or associated with the hindrances but are not hindrances. Mind-consciousness-element should not be said to be, hindrance also associated with the hindrances; (it) sometimes is associated with the hindrances but is not hindrance; sometimes should not be said to be, associated with the hindrances but is not hindrance. Ideational element sometimes is hindrance also associated with the hindrances; sometimes is associated with the hindrances but is not hindrance; sometimes should not be said to be, hindrance also associated with the hindrances or associated with the hindrances but is not hindrance. Sixteen elements are not associated with the hindrances, are objects of the hindrances. Two elements sometimes are not associated with the hindrances, are objects of the hindrances; sometimes are not associated with the hindrances, are not objects of the hindrances; sometimes should not be said to be, not associated with the hindrances, are objects of the hindrances or not associated with the hindrances, are not objects of the hindrances. (8)Yo kāyo catunnaṁ mahābhūtānaṁ upādāya pasādo …pe… suñño gāmopeso—* Complete as for hindrances.ayaṁ vuccati “kāyadhātu”.

* Complete as for hindrances.Tattha katamā phoṭṭhabbadhātu? Seventeen elements are not perversions. Ideational element sometimes is perversion; sometimes is not perversion. Sixteen elements are objects of the perversions. Two elements sometimes are objects of the perversions; sometimes are not objects of the perversions. Sixteen elements are not associated with the perversions. Mind-consciousness-element sometimes is associated with the perversions; sometimes is not associated with the perversions. Ideational element sometimes is associated with the perversions; sometimes is not associated with the perversions; sometimes should not be said to be, associated with the perversions|or not associated with the perversions. Sixteen elements should not be said to be, perversions also objects of the perversions; (they) are objects of the perversions but are not perversions. Mind-consciousness-element should not be said to be, perversion also the object of the perversions; (it) sometimes is the object of the perversions but is not perversion; sometimes should not be said to be, the object of the perversions but is not perversion. Ideational element sometimes is perversion also the object of the perversions; sometimes is the object of the perversions but is not perversion; sometimes should not be said to be, perversion also the object of the perversions or the object of the perversions but is not perversion. Sixteen elements are not associated with the perversions, are objects of the perversions. Two elements sometimes are not associated with the perversions, are objects of the perversions; sometimes are not associated with the perversions, are not objects of the perversions; sometimes should not be said to be, not associated with the perversions, are objects of the perversions or not associated with the perversions, are not objects of the perversions. (9)Pathavīdhātu …pe… phoṭṭhabbadhātupesā—Ten elements have no objects. Seven elements have objects. Ideational element sometimes has an object; sometimes has no object. Seven elements are consciousness. Eleven elements are not consciousness. Seventeen elements are not mental concomitants. Ideational element sometimes is mental concomitant; sometimes is not mental concomitant. Ten elements are not associated with consciousness. Ideational element sometimes is associated with consciousness; sometimes is not associated with consciousness. Seven elements should not be said to be, associated with consciousness or not associated with consciousness. Ten elements are conjoined with consciousness. Ideational element sometimes is conjoined with consciousness; sometimes is not conjoined with consciousness. Seven elements should not be said to be, conjoined with consciousness or not conjoined with consciousness.ayaṁ vuccati “phoṭṭhabbadhātu”.

Twelve elements are not generated by consciousness. Six elements sometimes are generated by consciousness; sometimes are not generated by consciousness.Seventeen elements are not co-existent with consciousness. Ideational element sometimes is co-existent with consciousness; sometimes is not co-existent with consciousness. Seventeen elements do not accompany consciousness. Ideational element sometimes accompanies consciousness;|sometimes does not accompany consciousness. Seventeen elements are not conjoined with, not generated by consciousness. Ideational element sometimes is conjoined with, generated by consciousness; sometimes is not conjoined with, not generated by consciousness. Seventeen elements are not conjoined with, not generated by, not co-existent with consciousness. Ideational element sometimes is conjoined with, generated by, co-existent with consciousness; sometimes is not conjoined with, generated by, co-existent with consciousness. Seventeen elements are not conjoined with, not generated by, do not accompany consciousness. Ideational element sometimes is conjoined with, generated by, accompanies consciousness; sometimes is not conjoined with, not generated by, does not accompany consciousness. Twelve elements are internal. Six elements are external. (10)Tattha katamā kāyaviññāṇadhātu? Nine elements are derived. Eight elements are not derived. Ideational element sometimes is derived; sometimes is not derived. Ten elements are grasped (by craving and false view). Audible element is not grasped. Seven elements sometimes are grasped; sometimes are not grasped. Seventeen elements are not attachments. Ideational element sometimes is attachment; sometimes is not attachment. Sixteen elements are objects of the attachments. Two elements sometimes are objects of the attachments; sometimes are not objects of the attachments. Sixteen elements are not associated with the attachments. Two elements sometimes are associated with the attachments; sometimes are not associated with the attachments. Sixteen elements should not be said to be, attachments also objects of the attachments; (they) are objects of the attachments but are not attachments. Mind-consciousness-element should not be said to be, attachment also the object of the attachments; (it) sometimes is the object of the attachments but is not attachment; sometimes should not be said to be, the object of the attachments but is not attachment. Ideational element sometimes is attachment also the object of the attachments; sometimes is the object of the attachments but is not attachment; sometimes should not be said to be, attachment also the object of the attachments or the object of the attachments but is not attachment.Kāyañca paṭicca phoṭṭhabbe ca uppajjati cittaṁ mano mānasaṁ hadayaṁ paṇḍaraṁ mano manāyatanaṁ manindriyaṁ viññāṇaṁ viññāṇakkhandho tajjākāyaviññāṇadhātu—Sixteen elements should not be said to be, attachments also associated with the attachments or associated with the attachments but are not attachments. Mind-consciousness-element should not be said to be, attachment also associated with the attachments; (it)|sometimes is associated with the attachments but is not attachment; sometimes should not be said to be, associated with the attachments but is not attachment. Ideational element sometimes is attachment also associated with the attachments; sometimes is associated with the attachments but is not attachment; sometimes should not be said to be, attachment also associated with the attachments or associated with the attachments but is not attachment. Sixteen elements are not associated with the attachments, are objects of the attachments. Two elements sometimes are not associated with the attachments, are objects of the attachments; sometimes are not associated with the attachments, are not objects of the attachments; sometimes should not be said to be, not associated with the attachments, are objects of the attachments or not associated with the attachments, are not objects of the attachments. (11)ayaṁ vuccati “kāyaviññāṇadhātu”.

Seventeen elements are not corruptions. Ideational element sometimes is corruption; sometimes is not corruption. Sixteen elements are objects of the corruptions. Two elements sometimes are objects of the corruptions; sometimes are not objects of the corruptions. Sixteen elements are not corrupt. Two elements sometimes are corrupt; sometimes are not corrupt. Sixteen elements are not associated with the corruptions. Two elements sometimes are associated with the corruptions; sometimes are not associated with the corruptions. Sixteen elements should not be said to be, corruptions also objects of the corruptions; (they) are objects of the corruptions but are not corruptions. Mind-consciousness-element should not be said to be, corruption also the object of the corruptions; (it) sometimes is the object of the corruptions but is not corruption; sometimes should not be said to be, the object of the corruptions but is not corruption. Ideational element sometimes is corruption also the object of the corruptions; sometimes is the object of the corruptions but is not corruption; sometimes should not be said to be, corruption also the object of the corruptions or the object of the corruptions but is not corruption.Tattha katamā manodhātu? Sixteen elements should not be said to be, corruptions also corrupt or corrupt but are not corruptions. Mind-consciousness-element should not be said to be, corruption also corrupt; (it) sometimes is corrupt but is not corruption; sometimes should not be said to be, corrupt but is not corruption. Ideational element|sometimes is corruption also corrupt; sometimes is corrupt but is not corruption; sometimes should not be said to be, corruption also corrupt or corrupt but is not corruption. Sixteen elements should not be said to be, corruptions also associated with the corruptions or associated with the corruptions but are not corruptions.Mind-consciousness-element should not be said to be, corruption also associated with the corruptions; (it) sometimes is associated with the corruptions but is not corruption; sometimes should not be said to be, associated with the corruptions but is not corruption. Ideational element sometimes is corruption also associated with the corruptions; sometimes is associated with the corruptions but is not corruption; sometimes should not be said to be, corruption also associated with the corruptions or associated with the corruptions but is not corruption. Sixteen elements are not associated with the corruptions, are objects of the corruptions. Two elements sometimes are not associated with the corruptions, are objects of the corruptions; sometimes are not associated with the corruptions, are not objects of the corruptions; sometimes should not be said to be, not associated with the corruptions, are objects of the corruptions or not associated with the corruptions, are not objects of the corruptions. (12)Cakkhuviññāṇadhātuyā uppajjitvā niruddhasamanantarā uppajjati cittaṁ mano mānasaṁ hadayaṁ paṇḍaraṁ mano manāyatanaṁ manindriyaṁ viññāṇaṁ viññāṇakkhandho tajjāmanodhātu; Sixteen elements are not to be abandoned by the first path. Two elements sometimes are to be abandoned by the first path; sometimes are not to be abandoned by the first path. Sixteen elements are not to be abandoned by the subsequent paths. Two elements sometimes are to be abandoned by the subsequent paths; sometimes are not to be abandoned by the subsequent paths. Sixteen elements have no roots to be abandoned by the first path. Two elements sometimes have roots to be abandoned by the first path; sometimes have no roots to be abandoned by the first path. Sixteen elements have no roots to be abandoned by the subsequent paths. Two elements sometimes have roots to be abandoned by the subsequent paths; sometimes have no roots to be abandoned by the subsequent paths.sotaviññāṇadhātuyā …pe… Fifteen elements are without initial application. Mind element is accompanied by initial application. Two elements sometimes are accompanied by initial application; sometimes are without initial application. Fifteen elements are without sustained application. Mind element is accompanied by sustained application. Two elements sometimes are accompanied by sustained application;|sometimes are without sustained application. Sixteen elements are without zest. Two elements sometimes are with zest; sometimes are without zest. Sixteen elements are not accompanied by zest. Two elements sometimes are accompanied by zest; sometimes are not accompanied by zest. Fifteen elements are not accompanied by pleasure. Three elements sometimes are accompanied by pleasure; sometimes are not accompanied by pleasure. Eleven elements are not accompanied by indifference. Five elements are accompanied by indifference. Two elements sometimes are accompanied by indifference; sometimes are not accompanied by indifference.ghānaviññāṇadhātuyā …pe… Sixteen elements are characteristic of the plane of desire. Two elements sometimes are characteristic of the plane of desire; sometimes are not characteristic of the plane of desire. Sixteen elements are not characteristic of the plane of form. Two elements sometimes are characteristic of the plane of form; sometimes are not characteristic of the plane of form. Sixteen elements are not characteristic of the formless plane. Two elements sometimes are characteristic of the formless plane; sometimes are not characteristic of the formless plane. Sixteen elements are included (i.e. are mundane). Two elements sometimes are included (i.e. are mundane); sometimes are not included (i.e. are supramundane). Sixteen elements do not tend to release. Two elements sometimes tend to release. Sixteen elements are of no fixed (resultant time). Two elements sometimes are of fixed (resultant time); sometimes are of no fixed (resultant time). Sixteen elements are surpassable. Two elements sometimes are surpassable; sometimes are not surpassable.Sixteen elements are without cause of bewailing. Two elements sometimes are with cause of bewailing; sometimes are without cause of bewailing. (13)jivhāviññāṇadhātuyā …pe… (Here Ends the Section) Interrogationkāyaviññāṇadhātuyā uppajjitvā niruddhasamanantarā uppajjati cittaṁ mano mānasaṁ hadayaṁ paṇḍaraṁ mano manāyatanaṁ manindriyaṁ viññāṇaṁ viññāṇakkhandho tajjāmanodhātu sabbadhammesu vā pana paṭhamasamannāhāro uppajjati cittaṁ mano mānasaṁ hadayaṁ paṇḍaraṁ mano manāyatanaṁ manindriyaṁ viññāṇaṁ viññāṇakkhandho tajjāmanodhātu—Analysis of the Elements is Endedayaṁ vuccati “manodhātu”.

The Book of Analysis, an English translation of the Pali Abhidhamma Vibhaṅga. Translated byPaṭhamkyaw Ashin Thiṭṭila (Seiṭṭhila). Published by Pali Text Society,1969.Tattha katamā dhammadhātu? Paṭhamkyaw Ashin Thiṭṭila (Seiṭṭhila)Vedanākkhandho, saññākkhandho, saṅkhārakkhandho, yañca rūpaṁ anidassanaappaṭighaṁ dhammāyatanapariyāpannaṁ, asaṅkhatā ca dhātu.

This SuttaCentral edition was prepared byManfred WierichandVen. Vimalaand proofread byAriya Baumann. Some changes were introduced:Tattha katamo vedanākkhandho? Manfred WierichEkavidhena vedanākkhandho—Ven. Vimalaphassasampayutto. Ariya BaumannDuvidhena vedanākkhandho—Internal and external links were added, so that readers can easily click the numerous references.Some abbreviations were expanded.Obvious oversights and errors were corrected, all of them minor.atthi sahetuko, atthi ahetuko. Internal and external links were added, so that readers can easily click the numerous references.Tividhena vedanākkhandho—Some abbreviations were expanded.atthi kusalo, atthi akusalo, atthi abyākato …pe… Obvious oversights and errors were corrected, all of them minor.evaṁ dasavidhena vedanākkhandho …pe… The pagination of the originalevaṁ bahuvidhena vedanākkhandho. 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/Ayaṁ vuccati “vedanākkhandho”.

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.Tattha katamo saññākkhandho? Ekavidhena saññākkhandho—phassasampayutto. Duvidhena saññākkhandho—atthi sahetuko, atthi ahetuko. Tividhena saññākkhandho—atthi kusalo, atthi akusalo, atthi abyākato …pe… evaṁ dasavidhena saññākkhandho …pe… evaṁ bahuvidhena saññākkhandho. Ayaṁ vuccati “saññākkhandho”.

Tattha katamo saṅkhārakkhandho? Ekavidhena saṅkhārakkhandho—cittasampayutto. Duvidhena saṅkhārakkhandho—atthi hetu, atthi ahetu. Tividhena saṅkhārakkhandho—atthi kusalo, atthi akusalo, atthi abyākato …pe… evaṁ dasavidhena saṅkhārakkhandho …pe… evaṁ bahuvidhena saṅkhārakkhandho—ayaṁ vuccati “saṅkhārakkhandho”.

Tattha katamaṁ rūpaṁ anidassanaappaṭighaṁ dhammāyatanapariyāpannaṁ? Itthindriyaṁ …pe… kabaḷīkāro āhāro—idaṁ vuccati rūpaṁ “anidassanaappaṭighaṁ dhammāyatanapariyāpannaṁ”.

Tattha katamā asaṅkhatā dhātu? Rāgakkhayo, dosakkhayo, mohakkhayo—ayaṁ vuccati “asaṅkhatā dhātu”. Ayaṁ vuccati “dhammadhātu”. –17

Tattha katamā manoviññāṇadhātu? Cakkhuviññāṇadhātuyā uppajjitvā niruddhasamanantarā uppajjati manodhātu, manodhātuyā uppajjitvā niruddhasamanantarā uppajjati cittaṁ mano mānasaṁ …pe… tajjāmanoviññāṇadhātu; sotaviññāṇadhātuyā …pe… ghānaviññāṇadhātuyā …pe… jivhāviññāṇadhātuyā …pe… kāyaviññāṇadhātuyā uppajjitvā niruddhasamanantarā uppajjati manodhātu, manodhātuyāpi uppajjitvā niruddhasamanantarā uppajjati cittaṁ mano mānasaṁ …pe… tajjāmanoviññāṇadhātu manañca paṭicca dhamme ca uppajjati cittaṁ mano mānasaṁ hadayaṁ paṇḍaraṁ mano manāyatanaṁ manindriyaṁ viññāṇaṁ viññāṇakkhandho tajjāmanoviññāṇadhātu—ayaṁ vuccati “manoviññāṇadhātu”.

Abhidhammabhājanīyaṁ.

3. Pañhāpucchaka

Aṭṭhārasa dhātuyo—cakkhudhātu, rūpadhātu, cakkhuviññāṇadhātu, sotadhātu, saddadhātu, sotaviññāṇadhātu, ghānadhātu, gandhadhātu, ghānaviññāṇadhātu, jivhādhātu, rasadhātu, jivhāviññāṇadhātu, kāyadhātu, phoṭṭhabbadhātu, kāyaviññāṇadhātu, manodhātu, dhammadhātu, manoviññāṇadhātu.

Aṭṭhārasannaṁ dhātūnaṁ kati kusalā, kati akusalā, kati abyākatā …pe… kati saraṇā, kati araṇā?

3.1. Tika

Soḷasa dhātuyo abyākatā. Dve dhātuyo siyā kusalā, siyā akusalā, siyā abyākatā.

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.

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

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

Soḷasa dhātuyo asaṅkiliṭṭhasaṅkilesikā. Dve dhātuyo siyā saṅkiliṭṭhasaṅkilesikā, siyā asaṅkiliṭṭhasaṅkilesikā, siyā asaṅkiliṭṭhaasaṅkilesikā.

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.

Dasa dhātuyo na vattabbā—“pītisahagatā”tipi, “sukhasahagatā”tipi, “upekkhāsahagatā”tipi. Pañca dhātuyo upekkhāsahagatā. Kāyaviññāṇadhātu na pītisahagatā, siyā sukhasahagatā, na upekkhāsahagatā, siyā na vattabbā—“sukhasahagatā”ti. Dve dhātuyo siyā pītisahagatā, siyā sukhasahagatā, siyā upekkhāsahagatā, siyā na vattabbā—“pītisahagatā”tipi, “sukhasahagatā”tipi, “upekkhāsahagatā”tipi.

Soḷasa dhātuyo neva dassanena na bhāvanāya pahātabbā. Dve dhātuyo siyā dassanena pahātabbā, siyā bhāvanāya pahātabbā, siyā neva dassanena na bhāvanāya pahātabbā.

Soḷasa dhātuyo neva dassanena na bhāvanāya pahātabbahetukā. Dve dhātuyo siyā dassanena pahātabbahetukā, siyā bhāvanāya pahātabbahetukā, siyā neva dassanena na bhāvanāya pahātabbahetukā.

Soḷasa dhātuyo nevācayagāmināpacayagāmino. Dve dhātuyo siyā ācayagāmino, siyā apacayagāmino, siyā nevācayagāmināpacayagāmino.

Soḷasa dhātuyo nevasekkhanāsekkhā. Dve dhātuyo siyā sekkhā, siyā asekkhā, siyā nevasekkhanāsekkhā.

Soḷasa dhātuyo parittā. Dve dhātuyo siyā parittā, siyā mahaggatā, siyā appamāṇā.

Dasa dhātuyo anārammaṇā. Cha dhātuyo parittārammaṇā. Dve dhātuyo siyā parittārammaṇā, siyā mahaggatārammaṇā, siyā appamāṇārammaṇā, siyā na vattabbā—“parittārammaṇā”tipi, “mahaggatārammaṇā”tipi, “appamāṇārammaṇā”tipi.

Soḷasa dhātuyo majjhimā. Dve dhātuyo siyā hīnā, siyā majjhimā, siyā paṇītā.

Soḷasa dhātuyo aniyatā. Dve dhātuyo siyā micchattaniyatā, siyā sammattaniyatā, siyā aniyatā.

Dasa dhātuyo anārammaṇā. Cha dhātuyo na vattabbā—“maggārammaṇā”tipi, “maggahetukā”tipi, “maggādhipatino”tipi. Dve dhātuyo siyā maggārammaṇā, siyā maggahetukā, siyā maggādhipatino, siyā na vattabbā—“maggārammaṇā”tipi, “maggahetukā”tipi, “maggādhipatino”tipi.

Dasa dhātuyo siyā uppannā, siyā uppādino, siyā na vattabbā—“anuppannā”ti. Saddadhātu siyā uppannā, siyā anuppannā, siyā na vattabbā—“uppādinī”ti. Cha dhātuyo siyā uppannā, siyā anuppannā, siyā uppādino. Dhammadhātu siyā uppannā, siyā anuppannā, siyā uppādinī, siyā na vattabbā—“uppannā”tipi, “anuppannā”tipi, “uppādinī”tipi.

Sattarasa dhātuyo siyā atītā, siyā anāgatā, siyā paccuppannā. Dhammadhātu siyā atītā, siyā anāgatā, siyā paccuppannā, siyā na vattabbā—“atītā”tipi, “anāgatā”tipi, “paccuppannā”tipi.

Dasa dhātuyo anārammaṇā. Cha dhātuyo paccuppannārammaṇā. Dve dhātuyo siyā atītārammaṇā, siyā anāgatārammaṇā, siyā paccuppannārammaṇā, siyā na vattabbā—“atītārammaṇā”tipi, “anāgatārammaṇā”tipi, “paccuppannārammaṇā”tipi.

Siyā ajjhattā, siyā bahiddhā, siyā ajjhattabahiddhā.

Dasa dhātuyo anārammaṇā. Cha dhātuyo siyā ajjhattārammaṇā, siyā bahiddhārammaṇā, siyā ajjhattabahiddhārammaṇā. Dve dhātuyo siyā ajjhattārammaṇā, siyā bahiddhārammaṇā, siyā ajjhattabahiddhārammaṇā, siyā na vattabbā—“ajjhattārammaṇā”tipi, “bahiddhārammaṇā”tipi, “ajjhattabahiddhārammaṇā”tipi.

Rūpadhātu sanidassanasappaṭighā. Nava dhātuyo anidassanaappaṭighā. Aṭṭha dhātuyo anidassanaappaṭighā.

3.2. 3.2 Duka

3.2.1. Hetugocchaka

Sattarasa dhātuyo na hetū. Dhammadhātu siyā hetu, siyā na hetu. Soḷasa dhātuyo ahetukā. Dve dhātuyo siyā sahetukā, siyā ahetukā. Soḷasa dhātuyo hetuvippayuttā. Dve dhātuyo siyā hetusampayuttā, siyā hetuvippayuttā. Soḷasa dhātuyo na vattabbā—“hetu ceva sahetukā cā”tipi, “sahetukā ceva na ca hetū”tipi. Manoviññāṇadhātu na vattabbā—“hetu ceva sahetukā cā”ti, siyā sahetukā ceva na ca hetu, siyā na vattabbā—“sahetukā ceva na ca hetū”ti. Dhammadhātu siyā hetu ceva sahetukā ca, siyā sahetukā ceva na ca hetu, siyā na vattabbā—“hetu ceva sahetukā cā”tipi, “sahetukā ceva na ca hetū”tipi. Soḷasa dhātuyo na vattabbā—“hetū ceva hetusampayuttā cā”tipi, “hetusampayuttā ceva na ca hetū”tipi. Manoviññāṇadhātu na vattabbā—“hetu ceva hetusampayuttā cā”ti, siyā hetusampayuttā ceva na ca hetu, siyā na vattabbā—“hetusampayuttā ceva na ca hetū”ti. Dhammadhātu siyā hetu ceva hetusampayuttā ca, siyā hetusampayuttā ceva na ca hetu, siyā na vattabbā—“hetu ceva hetusampayuttā cā”tipi, “hetusampayuttā ceva na ca hetū”tipi. Soḷasa dhātuyo na hetuahetukā. Manoviññāṇadhātu siyā na hetusahetukā, siyā na hetuahetukā. Dhammadhātu siyā na hetusahetukā, siyā na hetuahetukā, siyā na vattabbā—“na hetusahetukā”tipi, “na hetuahetukā”tipi.

3.2.2. Cūḷantaraduka

Sattarasa dhātuyo sappaccayā. Dhammadhātu siyā sappaccayā, siyā appaccayā. Sattarasa dhātuyo saṅkhatā. Dhammadhātu siyā saṅkhatā, siyā asaṅkhatā. Rūpadhātu sanidassanā. Sattarasa dhātuyo anidassanā. Dasa dhātuyo sappaṭighā. Aṭṭha dhātuyo appaṭighā. Dasa dhātuyo rūpā. Satta dhātuyo arūpā. Dhammadhātu siyā rūpā, siyā arūpā. Soḷasa dhātuyo lokiyā. Dve dhātuyo siyā lokiyā, siyā lokuttarā; kenaci viññeyyā, kenaci na viññeyyā.

3.2.3. Āsavagocchaka

Sattarasa dhātuyo no āsavā. Dhammadhātu siyā āsavā, siyā no āsavā. Soḷasa dhātuyo sāsavā. Dve dhātuyo siyā sāsavā, siyā anāsavā. Soḷasa dhātuyo āsavavippayuttā. Dve dhātuyo siyā āsavasampayuttā, siyā āsavavippayuttā. Soḷasa dhātuyo na vattabbā—“āsavā ceva sāsavā cā”ti, sāsavā ceva no ca āsavā. Manoviññāṇadhātu na vattabbā—“āsavo ceva sāsavā cā”ti, siyā sāsavā ceva no ca āsavo, siyā na vattabbā—“sāsavā ceva no ca āsavo”ti. Dhammadhātu siyā āsavo ceva sāsavā ca, siyā sāsavā ceva no ca āsavo, siyā na vattabbā—“āsavo ceva sāsavā cā”tipi, “sāsavā ceva no ca āsavo”tipi.

Soḷasa dhātuyo na vattabbā—“āsavā ceva āsavasampayuttā cā”tipi, “āsavasampayuttā ceva no ca āsavā”tipi. Manoviññāṇadhātu na vattabbā—“āsavo ceva āsavasampayuttā cā”ti, siyā āsavasampayuttā ceva no ca āsavo, siyā na vattabbā—“āsavasampayuttā ceva no ca āsavo”ti. Dhammadhātu siyā āsavo ceva āsavasampayuttā ca, siyā āsavasampayuttā ceva no ca āsavo, siyā na vattabbā—“āsavo ceva āsavasampayuttā cā”tipi, “āsavasampayuttā ceva no ca āsavo”tipi. Soḷasa dhātuyo āsavavippayuttasāsavā. Dve dhātuyo siyā āsavavippayuttasāsavā, siyā āsavavippayuttaanāsavā, siyā na vattabbā—“āsavavippayuttasāsavā”tipi, “āsavavippayuttaanāsavā”tipi.

3.2.4. Saṁyojanagocchaka

Sattarasa dhātuyo no saṁyojanā. Dhammadhātu siyā saṁyojanaṁ, siyā no saṁyojanaṁ. Soḷasa dhātuyo saṁyojaniyā. Dve dhātuyo siyā saṁyojaniyā, siyā asaṁyojaniyā. Soḷasa dhātuyo saṁyojanavippayuttā. Dve dhātuyo siyā saṁyojanasampayuttā, siyā saṁyojanavippayuttā. Soḷasa dhātuyo na vattabbā—“saṁyojanā ceva saṁyojaniyā cā”ti, saṁyojaniyā ceva no ca saṁyojanā. Manoviññāṇadhātu na vattabbā—“saṁyojanañceva saṁyojaniyā cā”ti, siyā saṁyojaniyā ceva no ca saṁyojanaṁ, siyā na vattabbā—“saṁyojaniyā ceva no ca saṁyojanan”ti. Dhammadhātu siyā saṁyojanañceva saṁyojaniyā ca, siyā saṁyojaniyā ceva no ca saṁyojanaṁ, siyā na vattabbā—“saṁyojanañceva saṁyojaniyā cā”tipi, “saṁyojaniyā ceva no ca saṁyojanan”tipi. Soḷasa dhātuyo na vattabbā—“saṁyojanā ceva saṁyojanasampayuttā cā”tipi, “saṁyojanasampayuttā ceva no ca saṁyojanā”tipi. Manoviññāṇadhātu na vattabbā—“saṁyojanañceva saṁyojanasampayuttā cā”ti, siyā saṁyojanasampayuttā ceva no ca saṁyojanaṁ, siyā na vattabbā—“saṁyojanasampayuttā ceva no ca saṁyojanan”ti. Dhammadhātu siyā saṁyojanañceva saṁyojanasampayuttā ca, siyā saṁyojanasampayuttā ceva no ca saṁyojanaṁ, siyā na vattabbā—“saṁyojanañceva saṁyojanasampayuttā cā”tipi, “saṁyojanasampayuttā ceva no ca saṁyojanan”tipi. Soḷasa dhātuyo saṁyojanavippayuttasaṁyojaniyā. Dve dhātuyo siyā saṁyojanavippayuttasaṁyojaniyā, siyā saṁyojanavippayuttaasaṁyojaniyā, siyā na vattabbā—“saṁyojanavippayuttasaṁyojaniyā”tipi, “saṁyojanavippayuttaasaṁyojaniyā”tipi.

3.2.5. Ganthagocchaka

Sattarasa dhātuyo no ganthā. Dhammadhātu siyā gantho, siyā no gantho. Soḷasa dhātuyo ganthaniyā. Dve dhātuyo siyā ganthaniyā, siyā aganthaniyā. Soḷasa dhātuyo ganthavippayuttā. Dve dhātuyo siyā ganthasampayuttā, siyā ganthavippayuttā. Soḷasa dhātuyo na vattabbā—“ganthā ceva ganthaniyā cā”ti, ganthaniyā ceva no ca ganthā. Manoviññāṇadhātu na vattabbā—“gantho ceva ganthaniyā cā”ti, siyā ganthaniyā ceva no ca gantho, siyā na vattabbā—“ganthaniyā ceva no ca gantho”ti. Dhammadhātu siyā gantho ceva ganthaniyā ca, siyā ganthaniyā ceva no ca gantho, siyā na vattabbā—“gantho ceva ganthaniyā cā”tipi, “ganthaniyā ceva no ca gantho”tipi. Soḷasa dhātuyo na vattabbā—“ganthā ceva ganthasampayuttā cā”tipi, “ganthasampayuttā ceva no ca ganthā”tipi. Manoviññāṇadhātu na vattabbā—“gantho ceva ganthasampayuttā cā”ti, siyā ganthasampayuttā ceva no ca gantho, siyā na vattabbā—“ganthasampayuttā ceva no ca gantho”ti. Dhammadhātu siyā gantho ceva ganthasampayuttā ca, siyā ganthasampayuttā ceva no ca gantho, siyā na vattabbā—“gantho ceva ganthasampayuttā cā”tipi, “ganthasampayuttā ceva no ca gantho”tipi. Soḷasa dhātuyo ganthavippayuttaganthaniyā. Dve dhātuyo siyā ganthavippayuttaganthaniyā, siyā ganthavippayuttaaganthaniyā, siyā na vattabbā—“ganthavippayuttaganthaniyā”tipi, “ganthavippayuttaaganthaniyā”tipi.

3.3.2.6. Oghayoganīvaraṇagocchaka

Sattarasa dhātuyo no oghā …pe… no yogā …pe… no nīvaraṇā. Dhammadhātu siyā nīvaraṇaṁ, siyā no nīvaraṇaṁ. Soḷasa dhātuyo nīvaraṇiyā. Dve dhātuyo siyā nīvaraṇiyā, siyā anīvaraṇiyā. Soḷasa dhātuyo nīvaraṇavippayuttā. Dve dhātuyo siyā nīvaraṇasampayuttā, siyā nīvaraṇavippayuttā. Soḷasa dhātuyo na vattabbā—“nīvaraṇā ceva nīvaraṇiyā cā”ti, nīvaraṇiyā ceva no ca nīvaraṇā. Manoviññāṇadhātu na vattabbā—“nīvaraṇañceva nīvaraṇiyā cā”ti, siyā nīvaraṇiyā ceva no ca nīvaraṇaṁ, siyā na vattabbā—“nīvaraṇiyā ceva no ca nīvaraṇan”ti. Dhammadhātu siyā nīvaraṇañceva nīvaraṇiyā ca, siyā nīvaraṇiyā ceva no ca nīvaraṇaṁ, siyā na vattabbā—“nīvaraṇañceva nīvaraṇiyā cā”tipi, “nīvaraṇiyā ceva no ca nīvaraṇan”tipi. Soḷasa dhātuyo na vattabbā—“nīvaraṇā ceva nīvaraṇasampayuttā cā”tipi, “nīvaraṇasampayuttā ceva no ca nīvaraṇā”tipi. Manoviññāṇadhātu na vattabbā—“nīvaraṇañceva nīvaraṇasampayuttā cā”ti, siyā nīvaraṇasampayuttā ceva no ca nīvaraṇaṁ, siyā na vattabbā—“nīvaraṇasampayuttā ceva no ca nīvaraṇan”ti. Dhammadhātu siyā nīvaraṇañceva nīvaraṇasampayuttā ca, siyā nīvaraṇasampayuttā ceva no ca nīvaraṇaṁ, siyā na vattabbā—“nīvaraṇañceva nīvaraṇasampayuttā cā”tipi, “nīvaraṇasampayuttā ceva no ca nīvaraṇan”tipi. Soḷasa dhātuyo nīvaraṇavippayuttanīvaraṇiyā. Dve dhātuyo siyā nīvaraṇavippayuttanīvaraṇiyā, siyā nīvaraṇavippayuttaanīvaraṇiyā, siyā na vattabbā—“nīvaraṇavippayuttanīvaraṇiyā”tipi, “nīvaraṇavippayuttaanīvaraṇiyā”tipi.

3.2.9. Parāmāsagocchaka

Sattarasa dhātuyo no parāmāsā. Dhammadhātu siyā parāmāso, siyā no parāmāso. Soḷasa dhātuyo parāmaṭṭhā. Dve dhātuyo siyā parāmaṭṭhā, siyā aparāmaṭṭhā. Soḷasa dhātuyo parāmāsavippayuttā. Manoviññāṇadhātu siyā parāmāsasampayuttā, siyā parāmāsavippayuttā. Dhammadhātu siyā parāmāsasampayuttā, siyā parāmāsavippayuttā, siyā na vattabbā—“parāmāsasampayuttā”tipi, “parāmāsavippayuttā”tipi. Soḷasa dhātuyo na vattabbā—“parāmāsā ceva parāmaṭṭhā cā”ti parāmaṭṭhā ceva no ca parāmāsā. Manoviññāṇadhātu na vattabbā—“parāmāso ceva parāmaṭṭhā cā”ti, siyā parāmaṭṭhā ceva no ca parāmāso, siyā na vattabbā—“parāmaṭṭhā ceva no ca parāmāso”ti. Dhammadhātu siyā parāmāso ceva parāmaṭṭhā ca, siyā parāmaṭṭhā ceva no ca parāmāso, siyā na vattabbā—“parāmāso ceva parāmaṭṭhā cā”tipi, “parāmaṭṭhā ceva no ca parāmāso”tipi. Soḷasa dhātuyo parāmāsavippayuttaparāmaṭṭhā. Dve dhātuyo siyā parāmāsavippayuttaparāmaṭṭhā, siyā parāmāsavippayuttaaparāmaṭṭhā, siyā na vattabbā—“parāmāsavippayuttaparāmaṭṭhā”tipi, “parāmāsavippayuttaaparāmaṭṭhā”tipi.

3.2.10. Mahantaraduka

Dasa dhātuyo anārammaṇā. Satta dhātuyo sārammaṇā. Dhammadhātu siyā sārammaṇā, siyā anārammaṇā. Satta dhātuyo cittā. Ekādasa dhātuyo no cittā. Sattarasa dhātuyo acetasikā. Dhammadhātu siyā cetasikā, siyā acetasikā. Dasa dhātuyo cittavippayuttā. Dhammadhātu siyā cittasampayuttā, siyā cittavippayuttā. Satta dhātuyo na vattabbā—“cittena sampayuttā”tipi, “cittena vippayuttā”tipi. Dasa dhātuyo cittavisaṁsaṭṭhā. Dhammadhātu siyā cittasaṁsaṭṭhā, siyā cittavisaṁsaṭṭhā. Satta dhātuyo na vattabbā—“cittena saṁsaṭṭhā”tipi, “cittena visaṁsaṭṭhā”tipi.

Dvādasa dhātuyo no cittasamuṭṭhānā. Cha dhātuyo siyā cittasamuṭṭhānā, siyā no cittasamuṭṭhānā. Sattarasa dhātuyo no cittasahabhuno. Dhammadhātu siyā cittasahabhū, siyā no cittasahabhū. Sattarasa dhātuyo no cittānuparivattino. Dhammadhātu siyā cittānuparivattī, siyā no cittānuparivattī. Sattarasa dhātuyo no cittasaṁsaṭṭhasamuṭṭhānā. Dhammadhātu siyā cittasaṁsaṭṭhasamuṭṭhānā, siyā no cittasaṁsaṭṭhasamuṭṭhānā. Sattarasa dhātuyo no cittasaṁsaṭṭhasamuṭṭhānasahabhuno. Dhammadhātu siyā cittasaṁsaṭṭhasamuṭṭhānasahabhū, siyā no cittasaṁsaṭṭhasamuṭṭhānasahabhū. Sattarasa dhātuyo no cittasaṁsaṭṭhasamuṭṭhānānuparivattino. Dhammadhātu siyā cittasaṁsaṭṭhasamuṭṭhānānuparivattī, siyā no cittasaṁsaṭṭhasamuṭṭhānānuparivattī.

Dvādasa dhātuyo ajjhattikā. Cha dhātuyo bāhirā.

Nava dhātuyo upādā. Aṭṭha dhātuyo no upādā. Dhammadhātu siyā upādā, siyā no upādā. Dasa dhātuyo upādinnā. Saddadhātu anupādinnā. Sattadhātuyo siyā upādinnā, siyā anupādinnā.

3.2.11. Upādānagocchaka

Sattarasa dhātuyo no upādānā. Dhammadhātu siyā upādānaṁ, siyā no upādānaṁ. Soḷasa dhātuyo upādāniyā. Dve dhātuyo siyā upādāniyā, siyā anupādāniyā. Soḷasa dhātuyo upādānavippayuttā. Dve dhātuyo siyā upādānasampayuttā, siyā upādānavippayuttā. Soḷasa dhātuyo na vattabbā—“upādānā ceva upādāniyā cā”ti, upādāniyā ceva no ca upādānā. Manoviññāṇadhātu na vattabbā—“upādānañceva upādāniyā cā”ti, siyā upādāniyā ceva no ca upādānaṁ, siyā na vattabbā—“upādāniyā ceva no ca upādānan”ti. Dhammadhātu siyā upādānañceva upādāniyā ca, siyā upādāniyā ceva no ca upādānaṁ, siyā na vattabbā—“upādānañceva upādāniyā cā”tipi, “upādāniyā ceva no ca upādānan”tipi.

Soḷasa dhātuyo na vattabbā—“upādānā ceva upādānasampayuttā cā”tipi, “upādānasampayuttā ceva no ca upādānā”tipi. Manoviññāṇadhātu na vattabbā—“upādānañceva upādānasampayuttā cā”ti, siyā upādānasampayuttā ceva no ca upādānaṁ, siyā na vattabbā—“upādānasampayuttā ceva no ca upādānan”ti. Dhammadhātu siyā upādānañceva upādānasampayuttā ca, siyā upādānasampayuttā ceva no ca upādānaṁ, siyā na vattabbā—“upādānañceva upādānasampayuttā cā”tipi, “upādānasampayuttā ceva no ca upādānan”tipi. Soḷasa dhātuyo upādānavippayuttaupādāniyā. Dve dhātuyo siyā upādānavippayuttaupādāniyā, siyā upādānavippayuttaanupādāniyā, siyā na vattabbā—“upādānavippayuttaupādāniyā”tipi, “upādānavippayuttaanupādāniyā”tipi.

3.2.12. Kilesagocchaka

Sattarasa dhātuyo no kilesā. Dhammadhātu siyā kilesā, siyā no kilesā. Soḷasa dhātuyo saṅkilesikā. Dve dhātuyo siyā saṅkilesikā, siyā asaṅkilesikā. Soḷasa dhātuyo asaṅkiliṭṭhā. Dve dhātuyo siyā saṅkiliṭṭhā, siyā asaṅkiliṭṭhā. Soḷasa dhātuyo kilesavippayuttā. Dve dhātuyo siyā kilesasampayuttā, siyā kilesavippayuttā. Soḷasa dhātuyo na vattabbā—“kilesā ceva saṅkilesikā cā”ti, saṅkilesikā ceva no ca kilesā. Manoviññāṇadhātu na vattabbā—“kileso ceva saṅkilesikā cā”ti, siyā saṅkilesikā ceva no ca kileso, siyā na vattabbā—“saṅkilesikā ceva no ca kileso”ti. Dhammadhātu siyā kileso ceva saṅkilesikā ca, siyā saṅkilesikā ceva no ca kileso, siyā na vattabbā—“kileso ceva saṅkilesikā cā”tipi, “saṅkilesikā ceva no ca kileso”tipi.

Soḷasa dhātuyo na vattabbā—“kilesā ceva saṅkiliṭṭhā cā”tipi, “saṅkiliṭṭhā ceva no ca kilesā”tipi. Manoviññāṇadhātu na vattabbā—“kileso ceva saṅkiliṭṭhā cā”ti, siyā saṅkiliṭṭhā ceva no ca kileso, siyā na vattabbā—“saṅkiliṭṭhā ceva no ca kileso”ti. Dhammadhātu siyā kileso ceva saṅkiliṭṭhā ca, siyā saṅkiliṭṭhā ceva no ca kileso, siyā na vattabbā—“kileso ceva saṅkiliṭṭhā cā”tipi, “saṅkiliṭṭhā ceva no ca kileso”tipi. Soḷasa dhātuyo na vattabbā—“kilesā ceva kilesasampayuttā cā”tipi, “kilesasampayuttā ceva no ca kilesā”tipi. Manoviññāṇadhātu na vattabbā—“kileso ceva kilesasampayuttā cā”ti, siyā kilesasampayuttā ceva no ca kileso, siyā na vattabbā—“kilesasampayuttā ceva no ca kileso”ti. Dhammadhātu siyā kileso ceva kilesasampayuttā ca, siyā kilesasampayuttā ceva no ca kileso, siyā na vattabbā—“kileso ceva kilesasampayuttā cā”tipi, “kilesasampayuttā ceva no ca kileso”tipi. Soḷasa dhātuyo kilesavippayuttasaṅkilesikā. Dve dhātuyo siyā kilesavippayuttasaṅkilesikā, siyā kilesavippayuttaasaṅkilesikā, siyā na vattabbā—“kilesavippayuttasaṅkilesikā”tipi, “kilesavippayuttaasaṅkilesikā”tipi.

3.2.13. Piṭṭhiduka

Soḷasa dhātuyo na dassanena pahātabbā. Dve dhātuyo siyā dassanena pahātabbā, siyā na dassanena pahātabbā. Soḷasa dhātuyo na bhāvanāya pahātabbā. Dve dhātuyo siyā bhāvanāya pahātabbā, siyā na bhāvanāya pahātabbā. Soḷasa dhātuyo na dassanena pahātabbahetukā. Dve dhātuyo siyā dassanena pahātabbahetukā, siyā na dassanena pahātabbahetukā. Soḷasa dhātuyo na bhāvanāya pahātabbahetukā. Dve dhātuyo siyā bhāvanāya pahātabbahetukā, siyā na bhāvanāya pahātabbahetukā.

Pannarasa dhātuyo avitakkā. Manodhātu savitakkā. Dve dhātuyo siyā savitakkā, siyā avitakkā. Pannarasa dhātuyo avicārā. Manodhātu savicārā. Dve dhātuyo siyā savicārā, siyā avicārā. Soḷasa dhātuyo appītikā. Dve dhātuyo siyā sappītikā, siyā appītikā. Soḷasa dhātuyo na pītisahagatā. Dve dhātuyo siyā pītisahagatā, siyā na pītisahagatā. Pannarasa dhātuyo na sukhasahagatā. Tisso dhātuyo siyā sukhasahagatā, siyā na sukhasahagatā. Ekādasa dhātuyo na upekkhāsahagatā. Pañca dhātuyo upekkhāsahagatā. Dve dhātuyo siyā upekkhāsahagatā, siyā na upekkhāsahagatā.

Soḷasa dhātuyo kāmāvacarā. Dve dhātuyo siyā kāmāvacarā, siyā na kāmāvacarā. Soḷasa dhātuyo na rūpāvacarā. Dve dhātuyo siyā rūpāvacarā, siyā na rūpāvacarā. Soḷasa dhātuyo na arūpāvacarā. Dve dhātuyo siyā arūpāvacarā, siyā na arūpāvacarā. Soḷasa dhātuyo pariyāpannā. Dve dhātuyo siyā pariyāpannā, siyā apariyāpannā. Soḷasa dhātuyo aniyyānikā. Dve dhātuyo siyā niyyānikā, siyā aniyyānikā. Soḷasa dhātuyo aniyatā. Dve dhātuyo siyā niyatā, siyā aniyatā. Soḷasa dhātuyo sauttarā. Dve dhātuyo siyā sauttarā, siyā anuttarā. Soḷasa dhātuyo araṇā. Dve dhātuyo siyā saraṇā, siyā araṇāti.

Pañhāpucchakaṁ.

Dhātuvibhaṅgo niṭṭhito.