The Group on Root Condition (hetu-gocchakaṃ)2.3.2.1. Hetugocchaka

Which are the states that are root-conditions?2.3.2.1.1. Hetuduka

The three root-conditions of good (karma).The three root-conditions of bad (karma).The three root-conditions of the indeterminate: [these are]The nine root-conditions operative in the sensuous universe.The six root-conditions operative in the universe of Form.The six root-conditions operative in the universe of the Formless.The six root-conditions operative in the life that is the Unincluded.Katame dhammā hetū? The three root-conditions of good (karma).Tayo kusalahetū, tayo akusalahetū, tayo abyākatahetū, nava kāmāvacarahetū cha rūpāvacarahetū, cha arūpāvacarahetū, cha apariyāpannahetū.

The three root-conditions of bad (karma).Tattha katame tayo kusalahetū? The three root-conditions of the indeterminate: [these are]The nine root-conditions operative in the sensuous universe.The six root-conditions operative in the universe of Form.The six root-conditions operative in the universe of the Formless.Alobho, adoso, amoho.

The nine root-conditions operative in the sensuous universe.The six root-conditions operative in the universe of Form.The six root-conditions operative in the universe of the Formless.Tattha katamo alobho? The nine root-conditions operative in the sensuous universe.Yo alobho alubbhanā alubbhitattaṁ asārāgo asārajjanā asārajjitattaṁ anabhijjhā alobho kusalamūlaṁ—The six root-conditions operative in the universe of Form.ayaṁ vuccati alobho.

The six root-conditions operative in the universe of the Formless.Tattha katamo adoso? The six root-conditions operative in the life that is the Unincluded.Yo adoso adussanā adussitattaṁ metti mettāyanā mettāyitattaṁ anuddā anuddāyanā anudāyitattaṁ hitesitā anukampā abyāpādo abyāpajjo adoso kusalamūlaṁ—(A) In this connexionayaṁ vuccati adoso.

Which are the three causes of good (karma)?Tattha katamo amoho? Disinterestedness, absence of hate and dullness.Dukkhe ñāṇaṁ, dukkhasamudaye ñāṇaṁ, dukkhanirodhe ñāṇaṁ, dukkhanirodhagāminiyā paṭipadāya ñāṇaṁ, pubbante ñāṇaṁ, aparante ñāṇaṁ, pubbantāparante ñāṇaṁ, idappaccayatā paṭiccasamuppannesu dhammesu ñāṇaṁ, yā evarūpā paññā pajānanā vicayo pavicayo dhammavicayo sallakkhaṇā upalakkhaṇā paccupalakkhaṇā paṇḍiccaṁ kosallaṁ nepuññaṁ vebhabyā cintā upaparikkhā bhūrī medhā pariṇāyikā vipassanā sampajaññaṁ patodo paññā paññindriyaṁ paññābalaṁ paññāsatthaṁ paññāpāsādo paññāāloko paññāobhāso paññāpajjoto paññāratanaṁ amoho dhammavicayo sammādiṭṭhi—In this connexion,ayaṁ vuccati amoho.

What is disinterestedness?Ime tayo kusalahetū.

The absence of greed, showing greed, greediness is the absence of lust, of lusting, of lustfulness; the absence of covetousness, that absence of greed which is the root of good (karma).Tattha katame tayo akusalahetū? What is the absence of hate?Lobho, doso, moho.

The absence of hate, hating, hatred; love, loving, loving disposition; tender care, forbearance, considerateness;seeking the [general] good, compassion; the absence of malice, of malignity; that absence of hate which is the root of good (karma).Tattha katamo lobho? What is the absence of dullness?Yo rāgo sārāgo anunayo anurodho nandī nandīrāgo cittassa sārāgo icchā mucchā ajjhosānaṁ gedho paligedho saṅgo paṅko ejā māyā janikā sañjananī sibbinī jālinī saritā visattikā suttaṁ visaṭā āyūhinī dutiyā paṇidhi bhavanetti vanaṁ vanatho santhavo sineho apekkhā paṭibandhu āsā āsisanā āsisitattaṁ rūpāsā saddāsā gandhāsā rasāsā phoṭṭhabbāsā lābhāsā dhanāsā puttāsā jīvitāsā jappā pajappā abhijappā jappā jappanā jappitattaṁ loluppaṁ loluppāyanā loluppāyitattaṁ pucchañjikatā sādhukamyatā adhammarāgo visamalobho nikanti nikāmanā patthanā pihanā sampatthanā kāmataṇhā bhavataṇhā vibhavataṇhā rūpataṇhā arūpataṇhā nirodhataṇhā rūpataṇhā saddataṇhā gandhataṇhā rasataṇhā phoṭṭhabbataṇhā dhammataṇhā ogho yogo gantho upādānaṁ āvaraṇaṁ nīvaraṇaṁ chādanaṁ bandhanaṁ upakkileso anusayo pariyuṭṭhānaṁ latā vevicchaṁ dukkhamūlaṁ dukkhanidānaṁ dukkhappabhavo mārapāso mārabaḷisaṁ māravisayo taṇhānadī taṇhājālaṁ taṇhāgaddulaṁ taṇhāsamuddo abhijjhā lobho akusalamūlaṁ—Knowledge about ill, about the uprising of ill, about the cessation of ill, and about the way leading to the cessation of ill; knowledge about the former things, about the latter things, about both taken together; knowledge about the assignable causation of causally determined states—even that kind of insight which is understanding, search, research, searching the Truth, etc.[Continue as in§ 34]. These are the three causes of good (karma).ayaṁ vuccati lobho.

[Continue as in§ 34]Tattha katamo doso? (B) In this connexionAnatthaṁ me acarīti āghāto jāyati, anatthaṁ me caratīti āghāto jāyati, anatthaṁ me carissatīti āghāto jāyati, piyassa me manāpassa anatthaṁ acari …pe… anatthaṁ carati …pe… Which are the three causes of bad (karma)?anatthaṁ carissatīti āghāto jāyati, appiyassa me amanāpassa atthaṁ acari …pe… Greed, hate, dullness.atthaṁ carati …pe… In this connexion,atthaṁ carissatīti āghāto jāyati, aṭṭhāne vā pana āghāto jāyati. What is greed?Yo evarūpo cittassa āghāto paṭighāto paṭighaṁ paṭivirodho kopo pakopo sampakopo doso padoso sampadoso cittassa byāpatti manopadoso kodho kujjhanā kujjhitattaṁ doso dussanā dussitattaṁ byāpatti byāpajjanā byāpajjitattaṁ virodho paṭivirodho caṇḍikkaṁ asuropo anattamanatā cittassa—That which isayaṁ vuccati doso.

lust (rāgo),passion (sarāgo),seducing (anunayo),compliance (anurodho),delighting in (nandī),taking lustful delight in (nandī-rāgo),heart's passion (cittassasarāgo),wanting (icchā),languishing (mucchā),gulping at, devouring (ajjhosānaṃ),cupidity (gedho),voracity (paligedho),cleaving to (saṇgo),a slough (panko),longing (ejā),illusion (māyā),genitrix (janikā),progenitrix (sañjananī),seamstress (sibbanī),she who ensnares (jālinī),the flowing stream (saritā),she who is diffused (visattikā),the thread (suttaṃ),diffusion (visatā),she who urges (āyūhanī),the consort (dutiyā),aiming at (paniḍhi),she who leads to rebirth (bhavanetti),the forest (vanaṃ),the jungle (vanatho),intimacy (santhavo),fondness (sineho),affection (apekkhā),connexion (paṭibandhu),appetite for (āsā),hoping for (āsiṃsanā),anticipation (āsiṃsitattaṃ),appetite for visual shapes (rūpāsā, etc.), for sounds, for odours, for tastes, for the tangible, for getting, for wealth, for children, for life,mumbling (jappā), mumbling on, and over,muttering,murmuring,self-indulgence (loluppaṃ),self-indulging,intemperateness,agitation (puñcikatā),longing for the agreeable (sādukamyatā),incestuous passion (adhammarāgo),lawless greed (visamalobho),wish (nikanti),hungering for (nikāmanā),entreating (patthanā),envying (pihanā),imploring (sampatthanā),craving for sensual indulgence (kāmataṇhā), for existence (bhavataṇhā), for non-existence (vibhava-taṇhā), for [material] form, for immateriality, for annihilation, for visible shapes, for sounds, for smells, for tastes, for the tangible, for mental states (dhammataṇhā),a flood (ogho),a yoke (yogo),a tie (gantho),grasping (upādānaṃ),obstruction (āvaraṇaṃ),hindrance (nīvaraṇaṃ),covering (chadanaṃ),bondage (bandhanaṃ),depravity (upakkileso),latent bias (anusayo),obsession (pariyuṭṭhānaṃ),a creeper (latā),avarice (vevicchaṃ),root of ill,source of ill (dukkhanidānaṃ),production of ill (dukkhappabhavo),Māra's trap (mārapāso),Māra's fish-hook (mārabalisaṃ),Māra's domain (māravisayo),craving, the flux of craving for (sandataṇhā), the fishing-net of (jalaṃtaṇhā), the leash of (gaddulataṇhā),the ocean (samuddo),covetousness (abhijjhā),greed as the root of evil—Tattha katamo moho? lust (rāgo),Dukkhe aññāṇaṁ, dukkhasamudaye aññāṇaṁ, dukkhanirodhe aññāṇaṁ, dukkhanirodhagāminiyā paṭipadāya aññāṇaṁ, pubbante aññāṇaṁ, aparante aññāṇaṁ, pubbantāparante aññāṇaṁ, idappaccayatā paṭiccasamuppannesu dhammesu aññāṇaṁ, yaṁ evarūpaṁ aññāṇaṁ adassanaṁ anabhisamayo ananubodho asambodho appaṭivedho asaṅgāhanā apariyogāhanā asamapekkhanā apaccavekkhaṇā apaccakkhakammaṁ dummejjhaṁ bālyaṁ asampajaññaṁ moho pamoho sammoho avijjā avijjogho avijjāyogo avijjānusayo avijjāpariyuṭṭhānaṁ avijjālaṅgī moho akusalamūlaṁ—passion (sarāgo),ayaṁ vuccati moho.

seducing (anunayo),Ime tayo akusalahetū.

compliance (anurodho),Tattha katame tayo abyākatahetū? delighting in (nandī),Kusalānaṁ vā dhammānaṁ vipākato kiriyābyākatesu vā dhammesu alobho adoso amoho—taking lustful delight in (nandī-rāgo),ime tayo abyākatahetū.

heart's passion (cittassasarāgo),Tattha katame nava kāmāvacarahetū? wanting (icchā),Tayo kusalahetū, tayo akusalahetū, tayo abyākatahetū—languishing (mucchā),ime nava kāmāvacarahetū.

gulping at, devouring (ajjhosānaṃ),Tattha katame cha rūpāvacarahetū? cupidity (gedho),Tayo kusalahetū, tayo abyākatahetū—voracity (paligedho),ime cha rūpāvacarahetū.

cleaving to (saṇgo),Tattha katame cha arūpāvacarahetū? a slough (panko),Tayo kusalahetū, tayo abyākatahetū—longing (ejā),ime cha arūpāvacarahetū.

illusion (māyā),Tattha katame cha apariyāpannahetū? genitrix (janikā),Tayo kusalahetū, tayo abyākatahetū—progenitrix (sañjananī),ime cha apariyāpannahetū.

seamstress (sibbanī),Tattha katame tayo kusalahetū? she who ensnares (jālinī),Alobho, adoso, amoho.

the flowing stream (saritā),Tattha katamo alobho? she who is diffused (visattikā),Yo alobho alubbhanā alubbhitattaṁ asārāgo asārajjanā asārajjitattaṁ anabhijjhā alobho kusalamūlaṁ—the thread (suttaṃ),ayaṁ vuccati alobho.

diffusion (visatā),Tattha katamo adoso? she who urges (āyūhanī),Yo adoso adussanā adussitattaṁ …pe… abyāpādo abyāpajjo adoso kusalamūlaṁ—the consort (dutiyā),ayaṁ vuccati adoso.

aiming at (paniḍhi),Tattha katamo amoho? she who leads to rebirth (bhavanetti),Dukkhe ñāṇaṁ, dukkhasamudaye ñāṇaṁ, dukkhanirodhe ñāṇaṁ, dukkhanirodhagāminiyā paṭipadāya ñāṇaṁ, pubbante ñāṇaṁ, aparante ñāṇaṁ, pubbantāparante ñāṇaṁ, idappaccayatā paṭiccasamuppannesu dhammesu ñāṇaṁ, yā evarūpā paññā pajānanā vicayo pavicayo dhammavicayo sallakkhaṇā upalakkhaṇā paccupalakkhaṇā paṇḍiccaṁ kosallaṁ nepuññaṁ vebhabyā cintā upaparikkhā bhūrī medhā pariṇāyikā vipassanā sampajaññaṁ patodo paññā paññindriyaṁ paññābalaṁ paññāsatthaṁ paññāpāsādo paññāāloko paññāobhāso paññāpajjoto paññāratanaṁ amoho dhammavicayo sammādiṭṭhi dhammavicayasambojjhaṅgo maggaṅgaṁ maggapariyāpannaṁ—the forest (vanaṃ),ayaṁ vuccati amoho.

the jungle (vanatho),Ime tayo kusalahetū.

intimacy (santhavo),Tattha katame tayo abyākatahetū? fondness (sineho),Kusalānaṁ dhammānaṁ vipākato alobho adoso amoho—affection (apekkhā),ime tayo abyākatahetū. connexion (paṭibandhu),Ime cha apariyāpannahetū—appetite for (āsā),ime dhammā hetū.

hoping for (āsiṃsanā),Katame dhammā na hetū? anticipation (āsiṃsitattaṃ),Te dhamme ṭhapetvā, avasesā kusalākusalābyākatā dhammā kāmāvacarā, rūpāvacarā, arūpāvacarā, apariyāpannā; appetite for visual shapes (rūpāsā, etc.), for sounds, for odours, for tastes, for the tangible, for getting, for wealth, for children, for life,vedanākkhandho …pe… viññāṇakkhandho; mumbling (jappā), mumbling on, and over,sabbañca rūpaṁ, asaṅkhatā ca dhātu—muttering,ime dhammā na hetū.

murmuring,2.3.2.1.2. Sahetukaduka

self-indulgence (loluppaṃ),Katame dhammā sahetukā? self-indulging,Tehi dhammehi ye dhammā sahetukā vedanākkhandho …pe… viññāṇakkhandho—intemperateness,ime dhammā sahetukā.

agitation (puñcikatā),Katame dhammā ahetukā? longing for the agreeable (sādukamyatā),Tehi dhammehi ye dhammā ahetukā vedanākkhandho …pe… viññāṇakkhandho, sabbañca rūpaṁ, asaṅkhatā ca dhātu—incestuous passion (adhammarāgo),ime dhammā ahetukā.

lawless greed (visamalobho),2.3.2.1.3. Hetusampayuttaduka

wish (nikanti),Katame dhammā hetusampayuttā? hungering for (nikāmanā),Tehi dhammehi ye dhammā sampayuttā vedanākkhandho …pe… viññāṇakkhandho—entreating (patthanā),ime dhammā hetusampayuttā.

envying (pihanā),Katame dhammā hetuvippayuttā? imploring (sampatthanā),Tehi dhammehi ye dhammā vippayuttā vedanākkhandho …pe… viññāṇakkhandho, sabbañca rūpaṁ, asaṅkhatā ca dhātu—craving for sensual indulgence (kāmataṇhā), for existence (bhavataṇhā), for non-existence (vibhava-taṇhā), for [material] form, for immateriality, for annihilation, for visible shapes, for sounds, for smells, for tastes, for the tangible, for mental states (dhammataṇhā),ime dhammā hetuvippayuttā.

a flood (ogho),2.3.2.1.4. Hetusahetukaduka

a yoke (yogo),Katame dhammā hetū ceva sahetukā ca? a tie (gantho),Lobho mohena hetu ceva sahetuko ca, moho lobhena hetu ceva sahetuko ca, doso mohena hetu ceva sahetuko ca, moho dosena hetu ceva sahetuko ca; grasping (upādānaṃ),alobho adoso amoho, te aññamaññaṁ hetū ceva sahetukā ca—obstruction (āvaraṇaṃ),ime dhammā hetū ceva sahetukā ca.

hindrance (nīvaraṇaṃ),Katame dhammā sahetukā ceva na ca hetū? covering (chadanaṃ),Tehi dhammehi ye dhammā sahetukā te dhamme ṭhapetvā, vedanākkhandho …pe… viññāṇakkhandho—bondage (bandhanaṃ),ime dhammā sahetukā ceva na ca hetū.

depravity (upakkileso),2.3.2.1.5. Hetuhetusampayuttaduka

latent bias (anusayo),Katame dhammā hetū ceva hetusampayuttā ca? obsession (pariyuṭṭhānaṃ),Lobho mohena hetu ceva hetusampayutto ca, moho lobhena hetu ceva hetusampayutto ca, doso mohena hetu ceva hetusampayutto ca, moho dosena hetu ceva hetusampayutto ca; a creeper (latā),alobho adoso amoho, te aññamaññaṁ hetū ceva hetusampayuttā ca—avarice (vevicchaṃ),ime dhammā hetū ceva hetusampayuttā ca.

root of ill,Katame dhammā hetusampayuttā ceva na ca hetū? source of ill (dukkhanidānaṃ),Tehi dhammehi ye dhammā sampayuttā te dhamme ṭhapetvā, vedanākkhandho …pe… viññāṇakkhandho—production of ill (dukkhappabhavo),ime dhammā hetusampayuttā ceva na ca hetū.

Māra's trap (mārapāso),2.3.2.1.6. Nahetusahetukaduka

Māra's fish-hook (mārabalisaṃ),Katame dhammā na hetū sahetukā? Māra's domain (māravisayo),Tehi dhammehi ye dhammā na hetū sahetukā vedanākkhandho …pe… viññāṇakkhandho—craving, the flux of craving for (sandataṇhā), the fishing-net of (jalaṃtaṇhā), the leash of (gaddulataṇhā),ime dhammā na hetū sahetukā.

the ocean (samuddo),Katame dhammā na hetū ahetukā? covetousness (abhijjhā),Tehi dhammehi ye dhammā na hetū ahetukā vedanākkhandho …pe… viññāṇakkhandho, sabbañca rūpaṁ, asaṅkhatā ca dhātu—greed as the root of evil—ime dhammā na hetū ahetukā.

this is what is called greed.2.3.2.2. Cūḷantaraduka

What is hate?2.3.2.2.1. Sappaccayaduka

When annoyance springs up at the thought: he has done me harm, is doing, will do me harm; he has done harm, is doing harm, will do harm to someone dear and preciousto me; he has conferred a benefit, is conferring, will confer a benefit on someone I dislike and object to; or when annoyance springs up groundlessly: all such vexation of spirit, resentment, repugnance, hostility; ill-temper, irritation, indignation; hate, antipathy, abhorrence; mental disorder, detestation; anger, fuming, wrath; hate, hating, hatred; disorder, getting upset, derangement; opposition, hostility; churlishness, abruptness, disgust of heart—this is what is called hate.Katame dhammā sappaccayā? What is dullness?Pañcakkhandhā—Lack of knowledge about Ill, lack of knowledge about the uprising of Ill, lack of knowledge about the cessation of Ill, lack of knowledge about the way leading to the cessation of Ill; lack of knowledge about the former things, about the latter things, and about both taken together; lack of knowledge about the assignable causation of causally determined states—even all that kind of lack of knowledge which is lack of insight, of understanding, of comprehension, ofenlightenment, of penetration, of grasping, of sounding, of judging, of reflection, of perspicacity; unwisdom, childishness, unintelligence, the dullness that is stupidity, obtuseness, ignorance, a flood of ignorance, the yoke of ignorance, the latent bias of ignorance, the being obsessed by ignorance, the barrier of ignorance, the dullness that is the root of evil—this is called dullness.rūpakkhandho, vedanākkhandho, saññākkhandho, saṅkhārakkhandho, viññāṇakkhandho—These are the three causes of bad [karma].ime dhammā sappaccayā.

(C) In this connexionKatame dhammā appaccayā? Which are the three causes of the indeterminate?Asaṅkhatā dhātu—The absence of greed, hate and dullness [coming to pass] as the result of good states or as inoperative indeterminates.ime dhammā appaccayā.

Which are the nine root-conditions operative in the sensuous universe (kāmavacarahetū)?2.3.2.2.2. Saṅkhataduka

The three roots of good [karma], the three roots of bad [karma], the three roots of indeterminate [states]—these are the nine.Katame dhammā saṅkhatā? Which are the six roots operative in the universe of Form?Yeva te dhammā sappaccayā, teva te dhammā saṅkhatā.

The three roots of good [karma], the three roots of indeterminate [states]—these are the six.Katame dhammā asaṅkhatā? Which are the six roots operative in the universe of the Formless?Yo eva so dhammo appaccayo, so eva so dhammo asaṅkhato.

The three roots of good [karma], the three roots of indeterminate [states]—these are the six.2.3.2.2.3. Sanidassanaduka

Which are the six roots operative in the Unincluded?Katame dhammā sanidassanā? The three roots of good [karma], the three roots of indeterminate [states]—these are the six.Rūpāyatanaṁ—In this connexion,ime dhammā sanidassanā.

Which are the three roots of good [karma]?Katame dhammā anidassanā? The absence of greed, hate and dullness.Cakkhāyatanaṁ …pe… phoṭṭhabbāyatanaṁ, vedanākkhandho …pe… viññāṇakkhandho, yañca rūpaṁ anidassanaṁ appaṭighaṁ dhammāyatanapariyāpannaṁ, asaṅkhatā ca dhātu—In this connexion,ime dhammā anidassanā.

What is the absence of greed … of hate … of dullness?2.3.2.2.4. Sappaṭighaduka

Answers as in§§ 1055–1057, omitting, in§ 1056, from “hatred” to “the absence of malice” exclusively.Katame dhammā sappaṭighā? These are the three root conditions of good [karma].Cakkhāyatanaṁ …pe… phoṭṭhabbāyatanaṁ—(D) In this connexionime dhammā sappaṭighā.

Which are the three roots of indeterminate [states]?Katame dhammā appaṭighā? The absence of greed, hate and dullness coming to pass as the effect of good states—these are the three.Vedanākkhandho …pe… viññāṇakkhandho, yañca rūpaṁ anidassanaṁ appaṭighaṁ dhammāyatanapariyāpannaṁ, asaṅkhatā ca dhātu—These are the six root-conditions operative in the Unincluded.ime dhammā appaṭighā.

These are the states which are root-conditions.2.3.2.2.5. Rūpīduka

Which are the states that are not root-conditions?Katame dhammā rūpino? Every state, good, bad and indeterminate, whether related to the worlds of Sense, of Form, of the Formless, or to the life that is Unincluded, except the states enumerated above; [in other words] the four skandhas; all [material] form also and unconditioned element.Cattāro ca mahābhūtā catunnañca mahābhūtānaṁ upādāya rūpaṁ—Which are the states that have root-conditions as concomitants?ime dhammā rūpino.

Thosestates, [to wit] the four skandhas, which have as concomitant roots the states enumerated above.Katame dhammā arūpino? Which are the states that have not concomitant roots?Vedanākkhandho …pe… viññāṇakkhandho, asaṅkhatā ca dhātu—Those states, [to wit] the four skandhas, all [material] form also, and unconditioned element, which have not as concomitant roots the states enumerated above.ime dhammā arūpino.

Which are the states that are associated with a root-condition?2.3.2.2.6. Lokiyaduka

The states, [to wit] the four skandhas, which are associated with those states enumerated above.Katame dhammā lokiyā? Which are the states that are not associated with a root-condition?Sāsavā kusalākusalābyākatā dhammā kāmāvacarā, rūpāvacarā, arūpāvacarā, rūpakkhandho …pe… viññāṇakkhandho—The states, [to wit] the four skandhas, all [material] formalso, and unconditioned element, which are not associated with the states enumerated above.ime dhammā lokiyā.

Which are the states that both are root-conditions and have such as their concomitants?Katame dhammā lokuttarā? Greed with dullness is both. Dullness with greed is both. Hate with dullness is both. Dullness with hate is both.Apariyāpannā maggā ca, maggaphalāni ca, asaṅkhatā ca dhātu—The absence of greed, the absence of hate, the absence of dullness—these also, taken one with the other, both are root-conditions and have such as their concomitants.ime dhammā lokuttarā.

Which are the states that have root-conditions as their concomitants, but are not root-conditions?2.3.2.2.7. Kenaciviññeyyaduka

The states, [to wit] the four skandhas, which have as their concomitant roots those states [enumerated above as roots], the latter states themselves excepted.Katame dhammā kenaci viññeyyā, kenaci na viññeyyā?

Which are the states that are both root-conditions and associated with such?Ye te dhammā cakkhuviññeyyā, na te dhammā sotaviññeyyā; Which are the states that are associated with a root-condition, but are not such?ye vā pana te dhammā sotaviññeyyā, na te dhammā cakkhuviññeyyā.

Answers identical with those in the foregoing pair.Ye te dhammā cakkhuviññeyyā, na te dhammā ghānaviññeyyā; Which are the states that are not root-conditions, but have such as their concomitant?ye vā pana te dhammā ghānaviññeyyā, na te dhammā cakkhuviññeyyā.

The states, [to wit] the four skandhas, which are not the root-conditions of those states enumerated above, but which have any of them as their concomitants.Ye te dhammā cakkhuviññeyyā, na te dhammā jivhāviññeyyā; Which are the states that are not root-conditions and have not such as their concomitants?ye vā pana te dhammā jivhāviññeyyā, na te dhammā cakkhuviññeyyā.

The states, [to wit] the four skandhas, all [material] form also, and unconditioned element, which neither are the root-conditions of those states enumerated above, nor have any of them as their concomitants.Ye te dhammā cakkhuviññeyyā, na te dhammā kāyaviññeyyā; The Short Intermediate Set of Pairs (cūḷantaradukaṃ)ye vā pana te dhammā kāyaviññeyyā, na te dhammā cakkhuviññeyyā.

Which are the states that are causally related?Ye te dhammā sotaviññeyyā, na te dhammā ghānaviññeyyā; The five skandhas, to wit, the skandhas of [material] form, feeling, perception, synergies and consciousness.ye vā pana te dhammā ghānaviññeyyā, na te dhammā sotaviññeyyā.

Which are the states that are not causally related?Ye te dhammā sotaviññeyyā, na te dhammā jivhāviññeyyā; “And unconditioned element”.ye vā pana te dhammā jivhāviññeyyā, na te dhammā sotaviññeyyā.

Which are the states that are conditioned?Ye te dhammā sotaviññeyyā, na te dhammā kāyaviññeyyā; Those states which are causally related.ye vā pana te dhammā kāyaviññeyyā na te dhammā sotaviññeyyā.

Which are the states that are unconditioned?Ye te dhammā sotaviññeyyā, na te dhammā cakkhuviññeyyā; That state which is not causally related.ye vā pana te dhammā cakkhuviññeyyā, na te dhammā sotaviññeyyā.

Which are the states that have visibility?Ye te dhammā ghānaviññeyyā, na te dhammā jivhāviññeyyā; The sphere of [visible] shapes.ye vā pana te dhammā jivhāviññeyyā, na te dhammā ghānaviññeyyā.

Which are the states that have no visibility?Ye te dhammā ghānaviññeyyā, na te dhammā kāyaviññeyyā; The spheres of the senses and sense-objects; the four skandhas; that [material] form also which, being neither visible nor reacting, is included under [mental] states; and unconditioned element.ye vā pana te dhammā kāyaviññeyyā, na te dhammā ghānaviññeyyā.

Which are the states that react?Ye te dhammā ghānaviññeyyā, na te dhammā cakkhuviññeyyā; The spheres of the senses and sense-objects.ye vā pana te dhammā cakkhuviññeyyā, na te dhammā ghānaviññeyyā.

Which are the states that are non-reacting?Ye te dhammā ghānaviññeyyā, na te dhammā sotaviññeyyā; The four skandhas; that [material] form also which, beingneither visible nor reacting, is included under [mental] states; also unconditioned element.ye vā pana te dhammā sotaviññeyyā, na te dhammā ghānaviññeyyā.

Which are the states that have [material] form?Ye te dhammā jivhāviññeyyā, na te dhammā kāyaviññeyyā; The four great principles as well as the [material] form that is derived from the four great phenomena.ye vā pana te dhammā kāyaviññeyyā, na te dhammā jivhāviññeyyā.

Which are the states that have no material form?Ye te dhammā jivhāviññeyyā, na te dhammā cakkhuviññeyyā; The four skandhas, and unconditioned element.ye vā pana te dhammā cakkhuviññeyyā, na te dhammā jivhāviññeyyā.

Which are the states that are mundane?Ye te dhammā jivhāviññeyyā, na te dhammā sotaviññeyyā; Co-Intoxicant states, good, bad and indeterminate, relating to the worlds of Sense, of Form, or of the Formless, [to wit] the five skandhas.ye vā pana te dhammā sotaviññeyyā, na te dhammā jivhāviññeyyā.

Which are the states that are supra-mundane?Ye te dhammā jivhāviññeyyā, na te dhammā ghānaviññeyyā; The Paths that are the Unincluded, and the Fruits of the Paths, and unconditioned element.ye vā pana te dhammā ghānaviññeyyā, na te dhammā jivhāviññeyyā.

Which are the states that are cognizable in one way and not cognizable in another way?Ye te dhammā kāyaviññeyyā, na te dhammā cakkhuviññeyyā; States that are cognizable by sight are not cognizable by hearing; conversely, states that are cognizable by hearing are not cognizable by sight. States that are cognizable by sight are not cognizable by smell … by taste … by body-sensibility, and conversely.ye vā pana te dhammā cakkhuviññeyyā, na te dhammā kāyaviññeyyā.

States that are cognizable by hearing are not cognizable by smell … by taste … by body-sensibility … by sight, and conversely.Ye te dhammā kāyaviññeyyā, na te dhammā sotaviññeyyā; Sofor states that are cognizable by smell, by taste, and by body-sensibility.ye vā pana te dhammā sotaviññeyyā, na te dhammā kāyaviññeyyā.

The Āsava Group (āsava-gocchakaṃ)Ye te dhammā kāyaviññeyyā, na te dhammā ghānaviññeyyā; Which are the states that are Āsavas?ye vā pana te dhammā ghānaviññeyyā, na te dhammā kāyaviññeyyā.

The four Āsavas, [to wit] the Āsava of sensuality, theĀsava of rebirth, the Āsava of speculative opinion, the Āsava of ignorance.Ye te dhammā kāyaviññeyyā, na te dhammā jivhāviññeyyā; In this connexionye vā pana te dhammā jivhāviññeyyā, na te dhammā kāyaviññeyyā.

What is the Āsava of sensuality?Ime dhammā kenaci viññeyyā kenaci na viññeyyā.

That sensual desire, sensual passion, sensual delight, sensual craving, sensual fondness, sensual thirst, sensual fever, sensual languishing, sensual rapacity, which is excited by the pleasures of the senses—this is called the Āsava of sensuality.2.3.2.3. Āsavagocchaka

What is the Āsava of rebirth?2.3.2.3.1. Āsavaduka

The desire, the passion for coming into being, delight in coming into being, craving, fondness for coming into being,the fever, the yearning, the hungering to come into being, which is felt concerning rebirths—this is called the Āsava of rebirth.Katame dhammā āsavā? What is the Āsava of speculative opinion?Cattāro āsavā—To hold that the world is eternal, or that it is not eternal, infinite or finite; that the living soul is the body, or that the living soul is a different thing from the body; or that he who has won truth exists after death, or does not exist after death, or both exists and does not exist after death, or neither exists nor does not exist after death—this kind of opinion, this walking in opinion, this jungle of opinion, wilderness of opinion, disorder of opinion, scuffling of opinion, the fetter of opinion, the grip and tenacity of it, the inclination towards it, the being infected by it, this by-path, wrong road, wrongness, this sectarianism, this shiftiness of grasp—this is called the Āsava of speculative opinion. Moreover, the Āsava of speculation includes all false theories.kāmāsavo, bhavāsavo, diṭṭhāsavo, avijjāsavo.

What is the Āsava of ignorance?Tattha katamo kāmāsavo? Answer as in§ 1061for “dullness”.Yo kāmesu kāmacchando kāmarāgo kāmanandī kāmataṇhā kāmasineho kāmapariḷāho kāmamucchā kāmajjhosānaṁ—These are the states that are Āsavas.ayaṁ vuccati kāmāsavo.

Which are the states that are not Āsavas?Tattha katamo bhavāsavo? Every state, good, bad and indeterminate, which is not included in the foregoing, whether relating to the worlds of Sense, Form or the Formless, or to the life that is Unincluded, [to wit] the four skandhas; all [material] form also, and unconditioned element.Yo bhavesu bhavachando bhavarāgo bhavanandī bhavataṇhā bhavasineho bhavapariḷāho bhavamucchā bhavajjhosānaṁ—Which are the states that can have Āsavas?ayaṁ vuccati bhavāsavo.

Good, bad and indeterminate states, whether relating to the worlds of Sense, Form, or the Formless; [in other words] the five skandhas.Tattha katamo diṭṭhāsavo? Which are the states that can not have Āsavas?Sassato lokoti vā, asassato lokoti vā, antavā lokoti vā, anantavā lokoti vā, taṁ jīvaṁ taṁ sarīranti vā, aññaṁ jīvaṁ aññaṁ sarīranti vā, hoti tathāgato paraṁ maraṇāti vā, na hoti tathāgato paraṁ maraṇāti vā, hoti ca na ca hoti tathāgato paraṁ maraṇāti vā, neva hoti na na hoti tathāgato paraṁ maraṇāti vā; The Paths that are the Unincluded, and the Fruits of the Paths, and unconditioned element.yā evarūpā diṭṭhi diṭṭhigataṁ diṭṭhigahanaṁ diṭṭhikantāro diṭṭhivisūkāyikaṁ diṭṭhivipphanditaṁ diṭṭhisaññojanaṁ gāho paṭiggāho abhiniveso parāmāso kummaggo micchāpatho micchattaṁ titthāyatanaṁ vipariyāsaggāho—Which are the states that are “associated with Āsavas”?ayaṁ vuccati diṭṭhāsavo. The states which are associated with those states, [to wit] the four skandhas.Sabbāpi micchādiṭṭhi diṭṭhāsavo.

Whichare the states that are “disconnected with Āsavas”?Tattha katamo avijjāsavo? The states which are disconnected with those states, [to wit] the four skandhas; all [material] form also, and unconditioned element.Dukkhe aññāṇaṁ, dukkhasamudaye aññāṇaṁ, dukkhanirodhe aññāṇaṁ, dukkhanirodhagāminiyā paṭipadāya aññāṇaṁ, pubbante aññāṇaṁ, aparante aññāṇaṁ, pubbantāparante aññāṇaṁ, idappaccayatā paṭiccasamuppannesu dhammesu aññāṇaṁ; Which are the states that are both Āsavas and can have Āsavas?yaṁ evarūpaṁ aññāṇaṁ adassanaṁ anabhisamayo ananubodho asambodho appaṭivedho asaṅgāhanā apariyogāhanā asamapekkhanā apaccavekkhaṇā apaccakkhakammaṁ dummejjhaṁ bālyaṁ asampajaññaṁ moho pamoho sammoho avijjā avijjogho avijjāyogo avijjānusayo avijjāpariyuṭṭhānaṁ avijjālaṅgī moho akusalamūlaṁ—The Āsavas themselves.ayaṁ vuccati avijjāsavo.

Which are the states that can have Āsavas, but are not Āsavas?Ime dhammā āsavā.

The states which have the foregoing states (§ 1096) as their concomitants; that is to say, with the exception of the Āsavas, all states whatever, good, bad and indeterminate, which can have Āsavas, whether they relate to the worlds of Sense, of Form or of the Formless; [in other words] the five skandhas.Katame dhammā no āsavā? Which are the states that are both Āsavas and associated with Āsavas?Te dhamme ṭhapetvā avasesā kusalākusalābyākatā dhammā kāmāvacarā, rūpāvacarā, arūpāvacarā, apariyāpannā vedanākkhandho …pe… viññāṇakkhandho; The Āsavas of sensuality together with that of ignorance, and conversely. The Āsava of rebirth together with that of ignorance, and conversely. The Āsava of speculative opinion together with that of ignorance, and conversely.sabbañca rūpaṁ asaṅkhatā ca dhātu—Which are the states that are associated with Āsavas but are not Āsavas?ime dhammā no āsavā.

The states which are associated with the foregoing states (§ 1096)—the latter themselves excepted—[to wit] the four skandhas.2.3.2.3.2. Sāsavaduka

Which are the states that are disconnected with Āsavas but can have Āsavas?Katame dhammā sāsavā? The states which are disconnected with those above-named states (§ 1096) but which, good, bad, or indeterminate, have them as concomitants, whether they belong to the worlds of Sense, of Form, or of the Formless, [to wit] the five skandhas.Kusalākusalābyākatā dhammā kāmāvacarā, rūpāvacarā, arūpāvacarā; Whichare the states that are disconnected with Āsavas and can not have Āsavas?rūpakkhandho …pe… viññāṇakkhandho—The Paths that are the Unincluded and the Fruits of the Paths and uncompounded element.ime dhammā sāsavā.

The Group of the Fetters (saṃyojana-gocchakaṃ)Katame dhammā anāsavā? Which are the states that are Fetters?Apariyāpannā maggā ca maggaphalāni ca, asaṅkhatā ca dhātu—The ten Fetters, to wit, the Fetter ofime dhammā anāsavā.

sensuality,repulsion,conceit,speculative opinion,perplexity,perversion as to rule and ritual,the passion for rebirth,envy,meanness,ignorance.2.3.2.3.3. Āsavasampayuttaduka

sensuality,Katame dhammā āsavasampayuttā? repulsion,Tehi dhammehi ye dhammā sampayuttā vedanākkhandho …pe… viññāṇakkhandho—conceit,ime dhammā āsavasampayuttā.

speculative opinion,Katame dhammā āsavavippayuttā? perplexity,Tehi dhammehi ye dhammā vippayuttā vedanākkhandho …pe… viññāṇakkhandho; perversion as to rule and ritual,sabbañca rūpaṁ, asaṅkhatā ca dhātu—the passion for rebirth,ime dhammā āsavavippayuttā.

envy,2.3.2.3.4. Āsavasāsavaduka

meanness,Katame dhammā āsavā ceva sāsavā ca? ignorance.Teyeva āsavā āsavā ceva sāsavā ca.

In this connexion,Katame dhammā sāsavā ceva no ca āsavā? What is the Fetter of sensual passion?Tehi dhammehi ye dhammā sāsavā, te dhamme ṭhapetvā avasesā sāsavā kusalākusalābyākatā dhammā kāmāvacarā, rūpāvacarā, arūpāvacarā; That sensual desire, sensual passion, sensual delight, sensual craving, sensual fondness, sensual fever, sensual languor, sensual rapacity, which is excited by the pleasures of the senses—this is called the Fetter of sensuality.rūpakkhandho …pe… viññāṇakkhandho—What is the Fetter of repulsion?ime dhammā sāsavā ceva no ca āsavā.

Answer as for “hate”,§ 1060.2.3.2.3.5. Āsavaāsavasampayuttaduka

What is the Fetter of conceit?Katame dhammā āsavā ceva āsavasampayuttā ca? Conceit at the thought “I am the better man”; conceit at the thought “I am as good [as they]”; conceit at the thought “I am lowly”—all such sort of conceit, overweening conceitedness, loftiness, haughtiness, flaunting a flag, assumption, desire of the heart for self-advertisement—this is called conceit.Kāmāsavo avijjāsavena āsavo ceva āsavasampayutto ca, avijjāsavo kāmāsavena āsavo ceva āsavasampayutto ca, bhavāsavo avijjāsavena āsavo ceva āsavasampayutto ca, avijjāsavo bhavāsavena āsavo ceva āsavasampayutto ca, diṭṭhāsavo avijjāsavena āsavo ceva āsavasampayutto ca, avijjāsavo diṭṭhāsavena āsavo ceva āsavasampayutto ca—What is the Fetter of speculative opinion?ime dhammā āsavā ceva āsavasampayuttā ca.

Answer as for the “Intoxicant of speculative opinion”,§ 1099, with this supplement: And, with the exception of the “Fetter of perversion as to rule and ritual”, all wrong views are included in the Fetter of speculative opinion.Katame dhammā āsavasampayuttā ceva no ca āsavā? What is the Fetter of perplexity?Tehi dhammehi ye dhammā sampayuttā, te dhamme ṭhapetvā vedanākkhandho …pe… viññāṇakkhandho—Answer as for “perplexity”,§ 1004.ime dhammā āsavasampayuttā ceva no ca āsavā.

What is the Fetter of perversion as to rule and ritual?2.3.2.3.6. Āsavavippayuttasāsavaduka

Answer as for “perversion”, etc.,§ 1005.Katame dhammā āsavavippayuttā sāsavā? What is the Fetter of the passion for rebirth?Tehi dhammehi ye dhammā vippayuttā sāsavā kusalākusalābyākatā dhammā kāmāvacarā, rūpāvacarā, arūpāvacarā, rūpakkhandho …pe… viññāṇakkhandho—Answer as for the “Intoxicant of rebirth”,§ 1098.ime dhammā āsavavippayuttā sāsavā.

What is the Fetter of envy (issāsaṃyojanaṃ)?Katame dhammā āsavavippayuttā anāsavā? Envy, envying, enviousness—jealousy, the expression and mood of jealousy at the gifts, the hospitality, the respect, affection, reverence and worship accruing to others—this is called the Fetter of envy.Apariyāpannā maggā ca, maggaphalāni ca, asaṅkhatā ca dhātu—What is the Fetter of meanness (maccharisaṃyojanaṃ)?ime dhammā āsavavippayuttā anāsavā.

The Five Meannesses, [to wit] meanness as regards dwelling, families, gifts, reputation, doctrine—all this sort of mean, grudging, mean spirit, avarice and ignobleness, niggardliness and want of generosity of heart—this is called the Fetter of meanness.Nikkhepakaṇḍe paṭhamabhāṇavāro.

What is the Fetter of ignorance?2.3.2.4. Saññojanagocchaka

Answer as for the Intoxicant of ignorance,§ 1100.2.3.2.4.1. Saññojanaduka

These are the states that are Fetters.Katame dhammā saññojanā? Which are the states that are not Fetters?Dasa saññojanāni—Every state, good, bad and indeterminate, which is not included in the foregoing [ten] states, whether it relates to the worlds of Sense, or of Form, or of the Formless, or to the life that is Unincluded; [in other words] the four skandhas; all form also, and unconditioned element.kāmarāgasaññojanaṁ, paṭighasaññojanaṁ, mānasaññojanaṁ, diṭṭhisaññojanaṁ, vicikicchāsaññojanaṁ, sīlabbataparāmāsasaññojanaṁ, bhavarāgasaññojanaṁ, issāsaññojanaṁ, macchariyasaññojanaṁ, avijjāsaññojanaṁ.

Whichare the states that areTattha katamaṁ kāmarāgasaññojanaṁ? favourable to the Fetters?Co-Intoxicant states, good, bad and indeterminate, relating to the worlds of Sense, Form, or the Formless; [in other words] the five skandhas.unfavourable to the Fetters?The Paths that are the Unincluded and the Fruits of the Paths, and unconditioned element.Yo kāmesu kāmacchando kāmarāgo kāmanandī kāmataṇhā kāmasineho kāmapariḷāho kāmamucchā kāmajjhosānaṁ—favourable to the Fetters?Co-Intoxicant states, good, bad and indeterminate, relating to the worlds of Sense, Form, or the Formless; [in other words] the five skandhas.idaṁ vuccati kāmarāgasaññojanaṁ.

unfavourable to the Fetters?The Paths that are the Unincluded and the Fruits of the Paths, and unconditioned element.Tattha katamaṁ paṭighasaññojanaṁ? Which are the states that areAnatthaṁ me acarīti āghāto jāyati, anatthaṁ me caratīti āghāto jāyati, anatthaṁ me carissatīti āghāto jāyati, piyassa me manāpassa anatthaṁ acari …pe… anatthaṁ carati …pe… associated with the Fetters?disconnected with the Fetters?Answers identical with those given to corresponding questions respecting the “Āsavas”.§ 1105,§ 1106.anatthaṁ carissatīti āghāto jāyati, appiyassa me amanāpassa atthaṁ acari …pe… associated with the Fetters?atthaṁ carati …pe… disconnected with the Fetters?Answers identical with those given to corresponding questions respecting the “Āsavas”.§ 1105,§ 1106.atthaṁ carissatīti āghāto jāyati, aṭṭhāne vā pana āghāto jāyati. Answers identical with those given to corresponding questions respecting the “Āsavas”.§ 1105,§ 1106.Yo evarūpo cittassa āghāto paṭighāto paṭighaṁ paṭivirodho kopo pakopo sampakopo doso padoso sampadoso cittassa byāpatti manopadoso kodho kujjhanā kujjhitattaṁ doso dussanā dussitattaṁ byāpatti byāpajjanā byāpajjitattaṁ virodho paṭivirodho caṇḍikkaṁ asuropo anattamanatā cittassa—Which are the states that areidaṁ vuccati paṭighasaññojanaṁ.

both Fetters and favourable to the Fetters?The Fetters themselves are bothfavourable to the Fetters but not themselves Fetters?The states which are favourable to those [ten] states afore-named; that is to say, with the exception of the Fetters themselves, all co-Āsava states whatever, good, bad and indeterminate, whether relating to the worlds of Sense, Form or the Formless; [in other words] the five skandhas.Tattha katamaṁ mānasaññojanaṁ? both Fetters and favourable to the Fetters?The Fetters themselves are bothSeyyohamasmīti māno, sadisohamasmīti māno, hīnohamasmīti māno. favourable to the Fetters but not themselves Fetters?The states which are favourable to those [ten] states afore-named; that is to say, with the exception of the Fetters themselves, all co-Āsava states whatever, good, bad and indeterminate, whether relating to the worlds of Sense, Form or the Formless; [in other words] the five skandhas.Yo evarūpo māno maññanā maññitattaṁ unnati unnamo dhajo sampaggāho ketukamyatā cittassa—Which are the states that areidaṁ vuccati mānasaññojanaṁ.

both Fetters and associated with Fetters?The Fetter of sensuality in conjunction with the Fetter of ignorance,and conversely, is both. So is any one of the remaining eight Fetters when in conjunction with the Fetter of ignorance, and conversely.associated with the Fetters but not a Fetter?The states which are associated with those ten states afore-named, with the exception of the Fetters themselves; [in other words] the four skandhas.Tattha katamaṁ diṭṭhisaññojanaṁ? both Fetters and associated with Fetters?The Fetter of sensuality in conjunction with the Fetter of ignorance,and conversely, is both. So is any one of the remaining eight Fetters when in conjunction with the Fetter of ignorance, and conversely.Sassato lokoti vā, asassato lokoti vā, antavā lokoti vā, anantavā lokoti vā, taṁ jīvaṁ taṁ sarīranti vā, aññaṁ jīvaṁ aññaṁ sarīranti vā, hoti tathāgato paraṁ maraṇāti vā, na hoti tathāgato paraṁ maraṇāti vā, hoti ca na ca hoti tathāgato paraṁ maraṇāti vā, neva hoti na na hoti tathāgato paraṁ maraṇāti vā; associated with the Fetters but not a Fetter?The states which are associated with those ten states afore-named, with the exception of the Fetters themselves; [in other words] the four skandhas.yā evarūpā diṭṭhi diṭṭhigataṁ diṭṭhigahanaṁ diṭṭhikantāro diṭṭhivisūkāyikaṁ diṭṭhivipphanditaṁ diṭṭhisaññojanaṁ gāho patiṭṭhāho abhiniveso parāmāso kummaggo micchāpatho micchattaṁ titthāyatanaṁ vipariyāsaggāho—Which are the states that areidaṁ vuccati diṭṭhisaññojanaṁ. disconnected with the Fetters yet favourable to them?The states which are disconnected with those aforementioned [ten] states, that is to say, good, bad and indeterminate states which are co-Āsava, whether they relate to the worlds of Sense, or of Form, or of the Formless; [in other words] the five skandhas.disconnected with the Fetters and not favourable to them?The Paths that are the Unincluded and the Fruits of the Paths; all form also, and unconditioned element.Ṭhapetvā sīlabbataparāmāsasaññojanaṁ sabbāpi micchādiṭṭhi diṭṭhisaññojanaṁ.

disconnected with the Fetters yet favourable to them?The states which are disconnected with those aforementioned [ten] states, that is to say, good, bad and indeterminate states which are co-Āsava, whether they relate to the worlds of Sense, or of Form, or of the Formless; [in other words] the five skandhas.Tattha katamaṁ vicikicchāsaññojanaṁ? disconnected with the Fetters and not favourable to them?The Paths that are the Unincluded and the Fruits of the Paths; all form also, and unconditioned element.Satthari kaṅkhati vicikicchati, dhamme kaṅkhati vicikicchati, saṅghe kaṅkhati vicikicchati, sikkhāya kaṅkhati vicikicchati, pubbante kaṅkhati vicikicchati, aparante kaṅkhati vicikicchati, pubbantāparante kaṅkhati vicikicchati, idappaccayatā paṭiccasamuppannesu dhammesu kaṅkhati vicikicchati; The Group of the Ties (gantha-gocchakaṃ)yā evarūpā kaṅkhā kaṅkhāyanā kaṅkhāyitattaṁ vimati vicikicchā dveḷhakaṁ dvedhāpatho saṁsayo anekaṁsaggāho āsappanā parisappanā apariyogāhanā thambhitattaṁ cittassa manovilekho—Which are the states that are Ties?idaṁ vuccati vicikicchāsaññojanaṁ.

The four Ties, to wit, the bodily Tie of covetousness, the bodily Tie of ill-will, the bodily Tie of perversion as to rule and ritual, the bodily Tie of the disposition to dogmatize.Tattha katamaṁ sīlabbataparāmāsasaññojanaṁ? In this connexion,Ito bahiddhā samaṇabrāhmaṇānaṁ sīlena suddhi vatena suddhi sīlabbatena suddhīti; What is the bodily Tie of covetousness (abhijjhā kāyagantho)?yā evarūpā diṭṭhi diṭṭhigataṁ diṭṭhigahanaṁ diṭṭhikantāro diṭṭhivisūkāyikaṁ diṭṭhivipphanditaṁ diṭṭhisaññojanaṁ gāho patiṭṭhāho abhiniveso parāmāso kummaggo micchāpatho micchattaṁ titthāyatanaṁ vipariyāsaggāho—Answer as for “lust”,§ 1059.idaṁ vuccati sīlabbataparāmāsasaññojanaṁ.

What is the bodily Tie of ill-will (vyāpādo kāyagantho)?Tattha katamaṁ bhavarāgasaññojanaṁ? Answer as for “hate”,§ 1060.Yo bhavesu bhavachando bhavarāgo bhavanandī bhavataṇhā bhavasineho bhavapariḷāho bhavamucchā bhavajjhosānaṁ—What is the bodily Tie of perversion as to rule and ritual?idaṁ vuccati bhavarāgasaññojanaṁ.

Answer as in§ 1005, and,§ 1119, for the Fetter so-called.Tattha katamaṁ issāsaññojanaṁ? What is the bodily Tie of the disposition to dogmatize?Yā paralābhasakkāragarukāramānanavandanapūjanāsu issā issāyanā issāyitattaṁ usūyā usūyanā usūyitattaṁ—“‘The world is eternal!’—this is true, all else is false! ‘The world is not eternal’—this is true, all else is false! ‘The world is finite … is infinite’—this is true, all else is false! ‘The living soul is the body … is a different thing from the body’—this is true, all else is false! ‘Hewho has won truth exists after death … does not exist after death … both exists and does not exist after death … neither exists nor does not exist after death’—this is true, all else is false!”—this kind of opinion, this walking in opinion, this jungle of opinion, wilderness of opinion, disorder of opinion, scuffling of opinion, this Fetter of opinion, the grip and tenacity of it, the inclination towards it, the being infected by it, this by-path, wrong road, wrongness, this sectarianism, this shiftiness of grasp—this is called the bodily Tie of the inclination to dogmatize.idaṁ vuccati issāsaññojanaṁ.

And, excepting only the bodily Tie of perversion as to rule and ritual, all wrong views are included under the bodily Tie of the disposition to dogmatize.Tattha katamaṁ macchariyasaññojanaṁ? These are the states which are Ties.Pañca macchariyāni—Which are the states that are not Ties?āvāsamacchariyaṁ, kulamacchariyaṁ, lābhamacchariyaṁ, vaṇṇamacchariyaṁ, dhammamacchariyaṁ. Every state, good, bad and indeterminate, which is not included in the foregoing [four] states, whether it relates to the worlds of Sense or of Form, or of the Formless, or to the life that is Unincluded; [in other words] the four skandhas; all form also, and unconditioned element.Yaṁ evarūpaṁ maccheraṁ maccharāyanā maccharāyitattaṁ vevicchaṁ kadariyaṁ kaṭukañcukatā aggahitattaṁ cittassa—Which are the states thatidaṁ vuccati macchariyasaññojanaṁ.

tend to become tied?Good, bad and indeterminate states, relating to the worlds of Sense, of Form, or of the Formless, which are co-Āsava; [in other words] the five skandhas.do not tend to become tied?The Paths that are the Unincluded and the Fruits of the Paths, and unconditioned element.Tattha katamaṁ avijjāsaññojanaṁ? tend to become tied?Good, bad and indeterminate states, relating to the worlds of Sense, of Form, or of the Formless, which are co-Āsava; [in other words] the five skandhas.Dukkhe aññāṇaṁ, dukkhasamudaye aññāṇaṁ, dukkhanirodhe aññāṇaṁ, dukkhanirodhagāminiyā paṭipadāya aññāṇaṁ, pubbante aññāṇaṁ, aparante aññāṇaṁ, pubbantāparante aññāṇaṁ, idappaccayatā paṭiccasamuppannesu dhammesu aññāṇaṁ; do not tend to become tied?The Paths that are the Unincluded and the Fruits of the Paths, and unconditioned element.yaṁ evarūpaṁ aññāṇaṁ adassanaṁ anabhisamayo ananubodho asambodho appaṭivedho asaṅgāhanā apariyogāhanā asamapekkhanā apaccavekkhaṇā apaccakkhakammaṁ dummejjhaṁ bālyaṁ asampajaññaṁ moho pamoho sammoho avijjā avijjogho avijjāyogo avijjānusayo avijjāpariyuṭṭhānaṁ avijjālaṅgī moho akusalamūlaṁ—Which are the states that areidaṁ vuccati avijjāsaññojanaṁ.

associated with the Ties?The states connected with those four afore-named states; [in other words] the four skandhas.disconnected with the Ties?The states which are disconnected with those [four afore-named] states; [in other words] the four skandhas; all [material] form also, and unconditioned element.Ime dhammā saññojanā.

associated with the Ties?The states connected with those four afore-named states; [in other words] the four skandhas.Katame dhammā no saññojanā? disconnected with the Ties?The states which are disconnected with those [four afore-named] states; [in other words] the four skandhas; all [material] form also, and unconditioned element.Te dhamme ṭhapetvā avasesā kusalākusalābyākatā dhammā kāmāvacarā, rūpāvacarā, arūpāvacarā, apariyāpannā; Which are the states thatvedanākkhandho …pe… viññāṇakkhandho; are themselves Ties and tend to become tied?The Ties themselves are bothtend to become tied, but are not Ties?The states which tend to become tied by those [four afore-named] states, that is, every state, good, bad and indeterminate, which is not included in the latter, whether it relates to the worlds of Sense, of Form, or of the Formless; [in other words] the five skandhas.sabbañca rūpaṁ, asaṅkhatā ca dhātu—are themselves Ties and tend to become tied?The Ties themselves are bothime dhammā no saññojanā.

tend to become tied, but are not Ties?The states which tend to become tied by those [four afore-named] states, that is, every state, good, bad and indeterminate, which is not included in the latter, whether it relates to the worlds of Sense, of Form, or of the Formless; [in other words] the five skandhas.2.3.2.4.2. Saññojaniyaduka

Which are the states that areKatame dhammā saññojaniyā? Ties themselves, and associated with the Ties?The bodily Tie of perversion as to rule and ritual in conjunction with the bodily Tie of covetousness, and conversely, is both. The bodily Tie of the disposition to dogmatize in conjunction with the bodily Tie of covetousness, and conversely, is both.associated with the Ties but not Ties?The states which are associated with the four states afore-named (the Ties), the latter themselves excepted; [in other words] the four skandhas.Sāsavā kusalākusalābyākatā dhammā kāmāvacarā, rūpāvacarā, arūpāvacarā; Ties themselves, and associated with the Ties?The bodily Tie of perversion as to rule and ritual in conjunction with the bodily Tie of covetousness, and conversely, is both. The bodily Tie of the disposition to dogmatize in conjunction with the bodily Tie of covetousness, and conversely, is both.rūpakkhandho …pe… viññāṇakkhandho—associated with the Ties but not Ties?The states which are associated with the four states afore-named (the Ties), the latter themselves excepted; [in other words] the four skandhas.ime dhammā saññojaniyā.

Which are the states thatKatame dhammā asaññojaniyā? are disconnected with the Ties, but tend to become tied?Thestates which are disconnected with the afore-named states, that is, good, bad and indeterminate states relating to the worlds of Sense, of Form, or of the Formless, which are co-Āsava; [in other words], the five skandhas.are disconnected with the Ties and do not tend to become tied?The Paths that are the Unincluded and the Fruits of the Paths, and uncompounded element.Apariyāpannā maggā ca, maggaphalāni ca, asaṅkhatā ca dhātu—are disconnected with the Ties, but tend to become tied?Thestates which are disconnected with the afore-named states, that is, good, bad and indeterminate states relating to the worlds of Sense, of Form, or of the Formless, which are co-Āsava; [in other words], the five skandhas.ime dhammā asaññojaniyā.

are disconnected with the Ties and do not tend to become tied?The Paths that are the Unincluded and the Fruits of the Paths, and uncompounded element.2.3.2.4.3. Saññojanasampayuttaduka

The Group of the Floods (ogha-gocchakaṃ)Katame dhammā saññojanasampayuttā? Which are the states that are Floods?Tehi dhammehi ye dhammā sampayuttā vedanākkhandho …pe… viññāṇakkhandho—… [continue as in the Group of Fetters].ime dhammā saññojanasampayuttā.

The Group of the Bonds (yoga-gocchakaṃ)Katame dhammā saññojanavippayuttā? Which are the states that are Bonds?Tehi dhammehi ye dhammā vippayuttā vedanākkhandho …pe… viññāṇakkhandho; … [Continue as in the Group of Fetters].sabbañca rūpaṁ, asaṅkhatā ca dhātu—The Group of the Hindrances (nīvaraṇa-gocchakaṃ)ime dhammā saññojanavippayuttā.

Which are the states that are Hindrances?2.3.2.4.4. Saññojanasaññojaniyaduka

The six Hindrances, to wit, the Hindrance of sensual desire, the Hindrance of ill will, the Hindrance of stolidity and torpor, the Hindrance of distraction and worry, the Hindrance of perplexity, the Hindrance of ignorance.Katame dhammā saññojanā ceva saññojaniyā ca? In this connexionTāneva saññojanāni saññojanā ceva saññojaniyā ca.

What is the Hindrance of sensual desire?Katame dhammā saññojaniyā ceva no ca saññojanā? Answer as for the “Intoxicant of sensuality”,§ 1097.Tehi dhammehi ye dhammā saññojaniyā, te dhamme ṭhapetvā avasesā sāsavā kusalākusalābyākatā dhammā kāmāvacarā, rūpāvacarā, arūpāvacarā; What is the Hindrance of ill will?rūpakkhandho …pe… viññāṇakkhandho—Answer as for the “Tie of ill will”,§ 1137.ime dhammā saññojaniyā ceva no ca saññojanā.

What is the Hindrance of stolidity and torpor?2.3.2.4.5. Saññojanasaññojanasampayuttaduka

First distinguish between stolidity and torpor.Katame dhammā saññojanā ceva saññojanasampayuttā ca? Inthis connexion,Kāmarāgasaññojanaṁ avijjāsaññojanena saññojanañceva saññojanasampayuttañca, avijjāsaññojanaṁ kāmarāgasaññojanena saññojanañceva saññojanasampayuttañca, paṭighasaññojanaṁ avijjāsaññojanena saññojanañceva saññojanasampayuttañca, avijjāsaññojanaṁ paṭighasaññojanena saññojanañceva saññojanasampayuttañca, mānasaññojanaṁ avijjāsaññojanena saññojanañceva saññojanasampayuttañca, avijjāsaññojanaṁ mānasaññojanena saññojanañceva saññojanasampayuttañca, diṭṭhisaññojanaṁ avijjāsaññojanena saññojanañceva saññojanasampayuttañca, avijjāsaññojanaṁ diṭṭhisaññojanena saññojanañceva saññojanasampayuttañca, vicikicchāsaññojanaṁ avijjāsaññojanena saññojanañceva saññojanasampayuttañca, avijjāsaññojanaṁ vicikicchāsaññojanena saññojanañceva saññojanasampayuttañca, sīlabbataparāmāsasaññojanaṁ avijjāsaññojanena saññojanañceva saññojanasampayuttañca, avijjāsaññojanaṁ sīlabbataparāmāsasaññojanena saññojanañceva saññojanasampayuttañca, bhavarāgasaññojanaṁ avijjāsaññojanena saññojanañceva saññojanasampayuttañca, avijjāsaññojanaṁ bhavarāgasaññojanena saññojanañceva saññojanasampayuttañca, issāsaññojanaṁ avijjāsaññojanena saññojanañceva saññojanasampayuttañca, avijjāsaññojanaṁ issāsaññojanena saññojanañceva saññojanasampayuttañca, macchariyasaññojanaṁ avijjāsaññojanena saññojanañceva saññojanasampayuttañca, avijjāsaññojanaṁ macchariyasaññojanena saññojanañceva saññojanasampayuttañca—What is stolidity?ime dhammā saññojanā ceva saññojanasampayuttā ca.

That which is indisposition, unwieldiness of mind; adhering and cohering: clinging, cleaving to, stickiness; stolidity, that is, a stiffening, a rigidity of the mind—this is called stolidity.Katame dhammā saññojanasampayuttā ceva no ca saññojanā? What is torpor?Tehi dhammehi ye dhammā sampayuttā, te dhamme ṭhapetvā vedanākkhandho …pe… viññāṇakkhandho—That which is indisposition and unwieldiness of sense, a shrouding, enveloping, barricading within; torpor that is sleep, drowsiness; sleep, slumbering, somnolence—this is called torpor.ime dhammā saññojanasampayuttā ceva no ca saññojanā.

Nowthis is the stolidity and this is the torpor which are called “the Hindrance of stolidity and torpor”.2.3.2.4.6. Saññojanavippayuttasaññojaniyaduka

What is the Hindrance of distraction and worry?Katame dhammā saññojanavippayuttā saññojaniyā? First distinguish between “distraction” and “worry”, In this connexion,Tehi dhammehi ye dhammā vippayuttā sāsavā kusalākusalābyākatā dhammā kāmāvacarā, rūpāvacarā, arūpāvacarā; What is distraction?rūpakkhandho …pe… viññāṇakkhandho—That distraction of mind which is disquietude, agitation of heart, turmoil of mind—this is called distraction.ime dhammā saññojanavippayuttā saññojaniyā.

What is worry?Katame dhammā saññojanavippayuttā asaññojaniyā? Consciousness of what is lawful in something that isunlawful; consciousness of what is unlawful in something that is lawful; consciousness of what is immoral in something that is moral; consciousness of what is moral in something that is immoral—all this sort of worry, fidgeting, over-scrupulousness, remorse of conscience, mental scarifying—this is what is called worry.Apariyāpannā maggā ca, maggaphalāni ca, asaṅkhatā ca dhātu—Now this is the distraction and this is the worry which are what is called “the Hindrance of distraction and worry”.ime dhammā saññojanavippayuttā asaññojaniyā.

What is the Hindrance of ignorance?2.3.2.5. Ganthagocchaka

Answer as for “dullness”,§ 1061.2.3.2.5.1. Ganthaduka

Which are the states that are not Hindrances?Katame dhammā ganthā? Every state, good, bad and indeterminate, which is not included in the foregoing [six] states, whether it relates to the worlds of Sense, of Form, or of the Formless, or to the life that is Unincluded; [in other words] the four skandhas; all form also, and unconditioned element.Cattāro ganthā—Which are the states that areabhijjhākāyagantho, byāpādo kāyagantho, sīlabbataparāmāso kāyagantho, idaṁ saccābhiniveso kāyagantho.

favourable to the Hindrances?States that have Āsavas, good, bad, and indeterminate, whether relating to the worlds of Sense, Form, or the Formless; [in other words] the five skandhas.unfavourable to the Hindrances?The Paths that are the Unincluded and the Fruits of the Paths, and unconditioned element.Tattha katamo abhijjhākāyagantho? favourable to the Hindrances?States that have Āsavas, good, bad, and indeterminate, whether relating to the worlds of Sense, Form, or the Formless; [in other words] the five skandhas.Yo rāgo sārāgo anunayo anurodho nandī nandīrāgo cittassa sārāgo icchā mucchā ajjhosānaṁ gedho paligedho saṅgo paṅko ejā māyā janikā sañjananī sibbinī jālinī saritā visattikā suttaṁ visaṭā āyūhinī dutiyā paṇidhi bhavanetti vanaṁ vanatho santhavo sineho apekkhā paṭibandhu āsā āsisanā āsisitattaṁ rūpāsā saddāsā gandhāsā rasāsā phoṭṭhabbāsā lābhāsā dhanāsā puttāsā jīvitāsā jappā pajappā abhijappā jappā jappanā jappitattaṁ loluppaṁ loluppāyanā loluppāyitattaṁ pucchañjikatā sādhukamyatā adhammarāgo visamalobho nikanti nikāmanā patthanā pihanā sampatthanā kāmataṇhā bhavataṇhā vibhavataṇhā rūpataṇhā arūpataṇhā nirodhataṇhā rūpataṇhā saddataṇhā gandhataṇhā rasataṇhā phoṭṭhabbataṇhā dhammataṇhā ogho yogo gantho upādānaṁ āvaraṇaṁ nīvaraṇaṁ chādanaṁ bandhanaṁ upakkileso anusayo pariyuṭṭhānaṁ latā vevicchaṁ dukkhamūlaṁ dukkhanidānaṁ dukkhappabhavo mārapāso mārabaḷisaṁ māravisayo taṇhānadī taṇhājālaṁ taṇhāgaddulaṁ taṇhāsamuddo abhijjhā lobho akusalamūlaṁ—unfavourable to the Hindrances?The Paths that are the Unincluded and the Fruits of the Paths, and unconditioned element.ayaṁ vuccati abhijjhākāyagantho.

Which are the states that areTattha katamo byāpādo kāyagantho? associated with the Hindrances?disconnected with the Hindrances?Answersidentical with those given to corresponding questions respecting the Āsavas,§ 1105,§ 1106.Anatthaṁ me acarīti āghāto jāyati, anatthaṁ me caratīti āghāto jāyati, anatthaṁ me carissatīti āghāto jāyati, piyassa me manāpassa anatthaṁ acari …pe… anatthaṁ carati …pe… associated with the Hindrances?anatthaṁ carissatīti āghāto jāyati, appiyassa me amanāpassa atthaṁ acari …pe… disconnected with the Hindrances?Answersidentical with those given to corresponding questions respecting the Āsavas,§ 1105,§ 1106.atthaṁ carati …pe… Answersidentical with those given to corresponding questions respecting the Āsavas,§ 1105,§ 1106.atthaṁ carissatīti āghāto jāyati, aṭṭhāne vā pana āghāto jāyati. Which are the states that areYo evarūpo cittassa āghāto paṭighāto paṭighaṁ paṭivirodho kopo pakopo sampakopo doso padoso sampadoso cittassa byāpatti manopadoso kodho kujjhanā kujjhitattaṁ doso dussanā dussitattaṁ byāpatti byāpajjanā byāpajjitattaṁ virodho paṭivirodho caṇḍikkaṁ asuropo anattamanatā cittassa—Hindrances themselves and favourable to the Hindrances?The Hindrances themselves are both.favourable to the Hindrances, but not themselves Hindrances?The states which are favourable to the Hindrances afore-named; that is to say, with the exception of the Hindrances, all states whatever that have Āsavas, good, bad, and indeterminate, whether they relate to the worlds of Sense, Form, or the Formless; [in other words] the five skandhas.ayaṁ vuccati byāpādo kāyagantho.

Hindrances themselves and favourable to the Hindrances?The Hindrances themselves are both.Tattha katamo sīlabbataparāmāso kāyagantho? favourable to the Hindrances, but not themselves Hindrances?The states which are favourable to the Hindrances afore-named; that is to say, with the exception of the Hindrances, all states whatever that have Āsavas, good, bad, and indeterminate, whether they relate to the worlds of Sense, Form, or the Formless; [in other words] the five skandhas.Ito bahiddhā samaṇabrāhmaṇānaṁ sīlena suddhi, vatena suddhi, sīlabbatena suddhīti; Which are the states that areyā evarūpā diṭṭhi diṭṭhigataṁ diṭṭhigahanaṁ diṭṭhikantāro diṭṭhivisūkāyikaṁ diṭṭhivipphanditaṁ diṭṭhisaññojanaṁ gāho patiṭṭhāho abhiniveso parāmāso kummaggo micchāpatho micchattaṁ titthāyatanaṁ vipariyāsaggāho—both themselves Hindrances and associated with Hindrances?The following pairs are both themselves Hindrances and associated with Hindrances: Sensual desire in conjunction with ignorance, and conversely. Ill-will in conjunction with ignorance, and conversely.Stolidity and torpor,Distraction,Worry,Perplexity,taken successively, in conjunction with ignorance, and conversely.Sensual desire,Ill-will,Stolidity and torpor,Distraction,Worry,Perplexity,taken successively, in conjunction with ignorance, and conversely.associated with Hindrances, but not themselves Hindrances?The states which are associated with the [six aforementioned] states, the latter themselves being excepted; [in other words] the four skandhas.ayaṁ vuccati sīlabbataparāmāso kāyagantho.

both themselves Hindrances and associated with Hindrances?The following pairs are both themselves Hindrances and associated with Hindrances: Sensual desire in conjunction with ignorance, and conversely. Ill-will in conjunction with ignorance, and conversely.Stolidity and torpor,Distraction,Worry,Perplexity,taken successively, in conjunction with ignorance, and conversely.Sensual desire,Ill-will,Stolidity and torpor,Distraction,Worry,Perplexity,taken successively, in conjunction with ignorance, and conversely.Tattha katamo idaṁsaccābhiniveso kāyagantho? Stolidity and torpor,Distraction,Worry,Perplexity,Sassato loko, idameva saccaṁ moghamaññanti vā; Stolidity and torpor,asassato loko, idameva saccaṁ moghamaññanti vā; Distraction,antavā loko, idameva saccaṁ moghamaññanti vā; Worry,anantavā loko, idameva saccaṁ moghamaññanti vā; Perplexity,taṁ jīvaṁ taṁ sarīraṁ, idameva saccaṁ moghamaññanti vā; taken successively, in conjunction with ignorance, and conversely.aññaṁ jīvaṁ aññaṁ sarīraṁ, idameva saccaṁ moghamaññanti vā; Sensual desire,Ill-will,Stolidity and torpor,Distraction,Worry,Perplexity,hoti tathāgato paraṁ maraṇā, idameva saccaṁ moghamaññanti vā; Sensual desire,na hoti tathāgato paraṁ maraṇā, idameva saccaṁ moghamaññanti vā; Ill-will,hoti ca na ca hoti tathāgato paraṁ maraṇā, idameva saccaṁ moghamaññanti vā; Stolidity and torpor,neva hoti na na hoti tathāgato paraṁ maraṇā, idameva saccaṁ moghamaññanti vā; Distraction,yā evarūpā diṭṭhi diṭṭhigataṁ diṭṭhigahanaṁ diṭṭhikantāro diṭṭhivisūkāyikaṁ diṭṭhivipphanditaṁ diṭṭhisaññojanaṁ gāho patiṭṭhāho abhiniveso parāmāso kummaggo micchāpatho micchattaṁ titthāyatanaṁ vipariyāsaggāho—Worry,ayaṁ vuccati idaṁsaccābhiniveso kāyagantho. Perplexity,Ṭhapetvā sīlabbataparāmāsaṁ kāyaganthaṁ sabbāpi micchādiṭṭhi idaṁsaccābhiniveso kāyagantho.

taken successively, in conjunction with ignorance, and conversely.Ime dhammā ganthā.

associated with Hindrances, but not themselves Hindrances?The states which are associated with the [six aforementioned] states, the latter themselves being excepted; [in other words] the four skandhas.Katame dhammā no ganthā? Whichare the states that areTe dhamme ṭhapetvā avasesā kusalākusalābyākatā dhammā kāmāvacarā, rūpāvacarā, arūpāvacarā, apariyāpannā; disconnected with the Hindrances, but favourable to them?The states which are disconnected with those [six] states afore-named, that is to say, states that have Āsavas, good, bad, and indeterminate, whether they relate to the worlds or Sense, Form, or the Formless; [in other words] the five skandhas.disconnected with the Hindrances and unfavourable to them?The Paths that are the Unincluded, and the Fruits of the Paths, and unconditioned element.vedanākkhandho …pe… viññāṇakkhandho; disconnected with the Hindrances, but favourable to them?The states which are disconnected with those [six] states afore-named, that is to say, states that have Āsavas, good, bad, and indeterminate, whether they relate to the worlds or Sense, Form, or the Formless; [in other words] the five skandhas.sabbañca rūpaṁ, asaṅkhatā ca dhātu—disconnected with the Hindrances and unfavourable to them?The Paths that are the Unincluded, and the Fruits of the Paths, and unconditioned element.ime dhammā no ganthā.

The Group on Perversion (parāmāsa-gocchakaṃ)2.3.2.5.2. Ganthaniyaduka

Which are the states that are the Contagion of speculative opinion?Katame dhammā ganthaniyā? In this connexion,Sāsavā kusalākusalābyākatā dhammā kāmāvacarā, rūpāvacarā, arūpāvacarā; What is “perversion as speculative opinion”?rūpakkhandho …pe… viññāṇakkhandho—Answer as for the “Intoxicant of speculative opinion”, viz.: “To hold that the world is eternal, or that it is not eternal”, etc. (§ 1099).ime dhammā ganthaniyā.

Which are the states that are not perversion?Katame dhammā aganthaniyā? Answer as in the case of the “states that are not Hindrances” (§ 1163).Apariyāpannā maggā ca, maggaphalāni ca, asaṅkhatā ca dhātu—Which are the states that areime dhammā aganthaniyā.

perverted?unperverted?Answers as in the corresponding answers relating to the Hindrances (§§ 1164,1165).2.3.2.5.3. Ganthasampayuttaduka

perverted?Katame dhammā ganthasampayuttā? unperverted?Answers as in the corresponding answers relating to the Hindrances (§§ 1164,1165).Tehi dhammehi ye dhammā sampayuttā vedanākkhandho …pe… viññāṇakkhandho—Answers as in the corresponding answers relating to the Hindrances (§§ 1164,1165).ime dhammā ganthasampayuttā.

Which are the states that areKatame dhammā ganthavippayuttā? associated with perversion?disconnected with perversion?Answers as in the corresponding answers relating to the Hindrances (§§ 1166,1167).Tehi dhammehi ye dhammā vippayuttā vedanākkhandho …pe… viññāṇakkhandho, sabbañca rūpaṁ asaṅkhatā ca dhātu—associated with perversion?ime dhammā ganthavippayuttā.

disconnected with perversion?Answers as in the corresponding answers relating to the Hindrances (§§ 1166,1167).2.3.2.5.4. Ganthaganthaniyaduka

Answers as in the corresponding answers relating to the Hindrances (§§ 1166,1167).Katame dhammā ganthā ceva ganthaniyā ca? Which are the states that areTeva ganthā ganthā ceva ganthaniyā ca.

themselves perversions and perverted?Perversion itself is both.perverted but not perversions?The states which are infected by the states afore-named; that is to say, with the exception of the latter, all states whatever that have Āsavas, good, bad, and indeterminate, whether they relate to the worlds of Sense, Form, or the Formless; [in other words] the five skandhas.Katame dhammā ganthaniyā ceva no ca ganthā? themselves perversions and perverted?Perversion itself is both.Tehi dhammehi ye dhammā ganthaniyā, te dhamme ṭhapetvā avasesā sāsavā kusalākusalābyākatā dhammā kāmāvacarā, rūpāvacarā, arūpāvacarā; perverted but not perversions?The states which are infected by the states afore-named; that is to say, with the exception of the latter, all states whatever that have Āsavas, good, bad, and indeterminate, whether they relate to the worlds of Sense, Form, or the Formless; [in other words] the five skandhas.rūpakkhandho …pe… viññāṇakkhandho—Which are the states that areime dhammā ganthaniyā ceva no ca ganthā.

disconnected with perversion yet perverted?disconnected with perversion and unperverted?Answers as in the corresponding sections on the Hindrances (§§ 1172,1173).2.3.2.5.5. Ganthaganthasampayuttaduka

disconnected with perversion yet perverted?Katame dhammā ganthā ceva ganthasampayuttā ca? disconnected with perversion and unperverted?Answers as in the corresponding sections on the Hindrances (§§ 1172,1173).Sīlabbataparāmāso kāyagantho abhijjhākāyaganthena gantho ceva ganthasampayutto ca, abhijjhākāyagantho sīlabbataparāmāsena kāyaganthena gantho ceva ganthasampayutto ca, idaṁsaccābhiniveso kāyagantho abhijjhākāyaganthena gantho ceva ganthasampayutto ca, abhijjhākāyagantho idaṁsaccābhinivesena kāyaganthena gantho ceva ganthasampayutto ca—Answers as in the corresponding sections on the Hindrances (§§ 1172,1173).ime dhammā ganthā ceva ganthasampayuttā ca.

The Great Intermediate Set of Pairs (ahantara-dukaṃ)Katame dhammā ganthasampayuttā ceva no ca ganthā? Which are the states that haveTehi dhammehi ye dhammā sampayuttā, te dhamme ṭhapetvā vedanākkhandho …pe… viññāṇakkhandho—an object of thought?The four skandhas.no object of thought?All [material] form, and unconditioned element.ime dhammā ganthasampayuttā ceva no ca ganthā.

an object of thought?The four skandhas.2.3.2.5.6. Ganthavippayuttaganthaniyaduka

no object of thought?All [material] form, and unconditioned element.Katame dhammā ganthavippayuttā ganthaniyā? Which are the states that areTehi dhammehi ye dhammā vippayuttā sāsavā kusalākusalābyākatā dhammā kāmāvacarā, rūpāvacarā, arūpāvacarā; of thoughts?Sense-cognition, the element of ideation and the element of ideational cognition.not of thoughts?The skandhas of feeling, perception, and synergies; all [material] form, moreover, and unconditioned element.rūpakkhandho …pe… viññāṇakkhandho—of thoughts?Sense-cognition, the element of ideation and the element of ideational cognition.ime dhammā ganthavippayuttā ganthaniyā.

not of thoughts?The skandhas of feeling, perception, and synergies; all [material] form, moreover, and unconditioned element.Katame dhammā ganthavippayuttā aganthaniyā? Which are the states that areApariyāpannā maggā ca, maggaphalāni ca, asaṅkhatā ca dhātu—mental properties?The skandhas of feeling, perception, and synergies.not mental properties?Intellect and all [material] form and unconditioned element.ime dhammā ganthavippayuttā aganthaniyā.

mental properties?The skandhas of feeling, perception, and synergies.2.3.2.6. Oghagocchaka

not mental properties?Intellect and all [material] form and unconditioned element.Katame dhammā oghā? Which are the states that are(Cattāro oghā) …pe… associated with thought?The skandhas of feeling, perception, and synergies.disconnected with thought?All [material] form and unconditioned element.(ime dhammā oghavippayuttā oghaniyā.)

associated with thought?The skandhas of feeling, perception, and synergies.2.3.2.7. Yogagocchaka

disconnected with thought?All [material] form and unconditioned element.Katame dhammā yogā? (Thoughtmust not be described as associated or disconnected with itself.)(Cattāro yogā) …pe… Which are the states that are(ime dhammā yogavippayuttā yoganiyā.)

conjoined with thought?detached from thought?Answers as in§§ 1191,1192, respectively. (Thought must not be described as conjoined with, or detached from, itself.)2.3.2.8. Nīvaraṇagocchaka

conjoined with thought?2.3.2.8.1. Nīvaraṇaduka

detached from thought?Answers as in§§ 1191,1192, respectively. (Thought must not be described as conjoined with, or detached from, itself.)Katame dhammā nīvaraṇā? Answers as in§§ 1191,1192, respectively. (Thought must not be described as conjoined with, or detached from, itself.)Cha nīvaraṇā—Which are the states that arekāmacchandanīvaraṇaṁ, byāpādanīvaraṇaṁ, thinamiddhanīvaraṇaṁ, uddhaccakukkuccanīvaraṇaṁ, vicikicchānīvaraṇaṁ, avijjānīvaraṇaṁ.

sprung from thought?The skandhas of feeling, perception, and synergies; bodily and vocal intimation; or whatever other [material] form there be which is born of thought, caused by thought, sprung from thought, whether it be in the spheres of shapes, sounds, smells, tastes, or the tangible, the elements of space or fluidity, the lightness, plasticity or wieldiness of [material] form, the integration or subsistence of [material] form, or bodily nutriment.not sprung from thought?Thought; also every other kind of [material] form, and unconditioned element.Tattha katamaṁ kāmacchandanīvaraṇaṁ? sprung from thought?The skandhas of feeling, perception, and synergies; bodily and vocal intimation; or whatever other [material] form there be which is born of thought, caused by thought, sprung from thought, whether it be in the spheres of shapes, sounds, smells, tastes, or the tangible, the elements of space or fluidity, the lightness, plasticity or wieldiness of [material] form, the integration or subsistence of [material] form, or bodily nutriment.Yo kāmesu kāmacchando kāmarāgo kāmanandī kāmataṇhā kāmasineho kāmapariḷāho kāmamucchā kāmajjhosānaṁ—not sprung from thought?Thought; also every other kind of [material] form, and unconditioned element.idaṁ vuccati kāmacchandanīvaraṇaṁ.

Which are the states thatTattha katamaṁ byāpādanīvaraṇaṁ? come into being together with thought?The skandhas of feeling, perception, and synergies; bodily and vocal intimation.do not come into being together with thought?Thought; also all other kinds of [material] form, and unconditioned element.Anatthaṁ me acarīti āghāto jāyati, anatthaṁ me caratīti āghāto jāyati; come into being together with thought?The skandhas of feeling, perception, and synergies; bodily and vocal intimation.anatthaṁ me carissatīti āghāto jāyati; do not come into being together with thought?Thought; also all other kinds of [material] form, and unconditioned element.piyassa me manāpassa anatthaṁ acari …pe… anatthaṁ carati …pe… Which are the states that areanatthaṁ carissatīti āghāto jāyati, appiyassa me amanāpassa atthaṁ acari …pe… consecutive to thought?not consecutive to thought?Answers as in the two foregoing answers respectively.atthaṁ carati …pe… consecutive to thought?atthaṁ carissatīti āghāto jāyati, aṭṭhāne vā pana āghāto jāyati. not consecutive to thought?Answers as in the two foregoing answers respectively.Yo evarūpo cittassa āghāto paṭighāto paṭighaṁ paṭivirodho kopo pakopo sampakopo doso padoso sampadoso cittassa byāpatti manopadoso kodho kujjhanā kujjhitattaṁ doso dussanā dussitattaṁ byāpatti byāpajjanā byāpajjitattaṁ virodho paṭivirodho caṇḍikkaṁ asuropo anattamanatā cittassa—Answers as in the two foregoing answers respectively.idaṁ vuccati byāpādanīvaraṇaṁ.

Which are the states that areTattha katamaṁ thinamiddhanīvaraṇaṁ? conjoined with and sprung from thought?The skandhas of feeling, perception, and synergies.not conjoined with and sprung from thought?Thought itself; all [material] form also, and unconditioned element.Atthi thinaṁ, atthi middhaṁ.

conjoined with and sprung from thought?The skandhas of feeling, perception, and synergies.Tattha katamaṁ thinaṁ? not conjoined with and sprung from thought?Thought itself; all [material] form also, and unconditioned element.Yā cittassa akallatā akammaññatā olīyanā sallīyanā līnaṁ līyanā līyitattaṁ thinaṁ thiyanā thiyitattaṁ cittassa—Which are the states thatidaṁ vuccati thinaṁ.

are conjoined with and sprung from, and that come into being together with, thought?are not such as are conjoined with and sprung from, and as come into being together with, thought?Answers as in the two foregoing answers respectively.Tattha katamaṁ middhaṁ? are conjoined with and sprung from, and that come into being together with, thought?Yā kāyassa akallatā akammaññatā onāho pariyonāho antosamorodho middhaṁ soppaṁ pacalāyikā soppaṁ supanā supitattaṁ—are not such as are conjoined with and sprung from, and as come into being together with, thought?Answers as in the two foregoing answers respectively.idaṁ vuccati middhaṁ. Answers as in the two foregoing answers respectively.Iti idañca thinaṁ, idañca middhaṁ—Which are the states that areidaṁ vuccati thinamiddhanīvaraṇaṁ.

conjoined with and sprung from and consecutive to thought?not conjoined with, sprung from and consecutive to thought?Answers as in the two foregoing answers.Tattha katamaṁ uddhaccakukkuccanīvaraṇaṁ? conjoined with and sprung from and consecutive to thought?Atthi uddhaccaṁ, atthi kukkuccaṁ.

not conjoined with, sprung from and consecutive to thought?Answers as in the two foregoing answers.Tattha katamaṁ uddhaccaṁ? Answers as in the two foregoing answers.Yaṁ cittassa uddhaccaṁ avūpasamo cetaso vikkhepo bhantattaṁ cittassa—Which are the states that areidaṁ vuccati uddhaccaṁ.

of the self?The spheres of the five senses and of ideation.external?The spheres of the five objects of sense and of ideas.Tattha katamaṁ kukkuccaṁ? of the self?The spheres of the five senses and of ideation.Akappiye kappiyasaññitā, kappiye akappiyasaññitā, avajje vajjasaññitā, vajje avajjasaññitā. external?The spheres of the five objects of sense and of ideas.Yaṁ evarūpaṁ kukkuccaṁ kukkuccāyanā kukkuccāyitattaṁ cetaso vippaṭisāro manovilekho—Which are the states that areidaṁ vuccati kukkuccaṁ. derived?The spheres of the five senses … and bodily nutriment.not derived?The four skandhas, the four great phenomena and unconditioned element.Iti idañca uddhaccaṁ, idañca kukkuccaṁ—derived?The spheres of the five senses … and bodily nutriment.idaṁ vuccati uddhaccakukkuccanīvaraṇaṁ.

not derived?The four skandhas, the four great phenomena and unconditioned element.Tattha katamaṁ vicikicchānīvaraṇaṁ? Which are the states that areSatthari kaṅkhati vicikicchati, dhamme kaṅkhati vicikicchati, saṅghe kaṅkhati vicikicchati, sikkhāya kaṅkhati vicikicchati, pubbante kaṅkhati vicikicchati, aparante kaṅkhati vicikicchati, pubbantāparante kaṅkhati vicikicchati, idappaccayatā paṭiccasamuppannesu dhammesu kaṅkhati vicikicchati. grasped at?Co-Intoxicant good and bad states, whether they relate to the worlds of Sense, of Form, or of the Formless; [in other words] the four skandhas, and such [material] form as is due to karma having been wrought.not grasped at?Good and bad states that have Āsavas, whether they relate to the worlds of Sense, of Form, or of the Formless; [in other words] the four skandhas; also such inoperative thoughts as are neither good, nor bad, nor the effects of karma; the Paths, moreover, that are the Unincluded and the Fruits of the Paths, and unconditioned element.Yā evarūpā kaṅkhā kaṅkhāyanā kaṅkhāyitattaṁ vimati vicikicchā dveḷhakaṁ dvedhāpatho saṁsayo anekaṁsaggāho āsappanā parisappanā apariyogāhanā thambhitattaṁ cittassa manovilekho—grasped at?Co-Intoxicant good and bad states, whether they relate to the worlds of Sense, of Form, or of the Formless; [in other words] the four skandhas, and such [material] form as is due to karma having been wrought.idaṁ vuccati vicikicchānīvaraṇaṁ.

not grasped at?Good and bad states that have Āsavas, whether they relate to the worlds of Sense, of Form, or of the Formless; [in other words] the four skandhas; also such inoperative thoughts as are neither good, nor bad, nor the effects of karma; the Paths, moreover, that are the Unincluded and the Fruits of the Paths, and unconditioned element.Tattha katamaṁ avijjānīvaraṇaṁ? The Group on Grasping (upādāna-gocchakaṃ)Dukkhe aññāṇaṁ, dukkhasamudaye aññāṇaṁ, dukkhanirodhe aññāṇaṁ, dukkhanirodhagāminiyā paṭipadāya aññāṇaṁ, pubbante aññāṇaṁ, aparante aññāṇaṁ, pubbantāparante aññāṇaṁ, idappaccayatā paṭiccasamuppannesu dhammesu aññāṇaṁ; Which are the states that have the attribute of Grasping?yaṁ evarūpaṁ aññāṇaṁ adassanaṁ anabhisamayo ananubodho asambodho appaṭivedho asaṅgāhanā apariyogāhanā asamapekkhanā apaccavekkhaṇā apaccakkhakammaṁ dummejjhaṁ bālyaṁ asampajaññaṁ moho pamoho sammoho avijjā avijjogho avijjāyogo avijjānusayo avijjāpariyuṭṭhānaṁ avijjālaṅgī moho akusalamūlaṁ—Thefour Graspings: the Grasping of sense-desires, the Grasping of speculative opinion, the Grasping of rule and ritual, the Grasping of a theory of the Self.idaṁ vuccati avijjānīvaraṇaṁ.

In this connexion,Ime dhammā nīvaraṇā.

What is the Grasping of sense-desires?Katame dhammā no nīvaraṇā? That sensual desire, sensual passion, sensual delight, sensual craving, sensual cleaving, sensual fever, sensual languishing, sensual rapacity, which is excited by the pleasures of the senses.Te dhamme ṭhapetvā avasesā kusalākusalābyākatā dhammā kāmāvacarā, rūpāvacarā, arūpāvacarā, apariyāpannā; What is the Grasping of speculative opinion?vedanākkhandho …pe… viññāṇakkhandho; “There is no such thing as alms, or sacrifice, or offering; there is neither fruit, nor result of good, or of evil deeds; there is no such thing as this world, or the next; there is no such thing as mother or father, or beings springing into birth without them; there are in the world no recluses or brahmins who have reached the highest point, who have attained the height, who, having understood and realized by themselves alone both this world and the next, make known the same”—all this sort of speculation, this walking in opinion, wilderness of opinion, puppet-show of opinion,scuffling of opinion, this Fetter of opinion, the grip and tenacity of it, the inclination towards it, the being infected by it, this by-path, wrong road, wrongness, this “fording-place”, this shiftiness of grasp—this is what is called the Grasping after speculative opinion.sabbañca rūpaṁ, asaṅkhatā ca dhātu—And with the exception of the Graspings of rule and ritual and soul theory, all wrong views are included in the Grasping of speculative opinion.ime dhammā no nīvaraṇā.

What is the Grasping of rule and ritual?2.3.2.8.2. Nīvaraṇiyaduka

Answer as for “Perversion of mere rule and ritual”,§ 1005.Katame dhammā nīvaraṇiyā? What is the Grasping of a theory of the Self?Sāsavā kusalākusalābyākatā dhammā kāmāvacarā, rūpāvacarā, arūpāvacarā; Answer as for the “Theory of individuality”,§ 1003.rūpakkhandho …pe… viññāṇakkhandho—Which are the states that are not Graspings?ime dhammā nīvaraṇiyā.

All other states whatever, good, bad and indeterminate (except the foregoing), whether they relate to the worlds of Sense, or of Form, or of the Formless, or to the life that is Unincluded; [in other words] the four skandhas; all [material] form also and unconditioned element.Katame dhammā anīvaraṇiyā? Which are the states that are favourable to Grasping?Apariyāpannā maggā ca, maggaphalāni ca, asaṅkhatā ca dhātu—States that have Āsavas, good, bad and indeterminate, whether they relate to the worlds of Sense, Form or the Formless; [in other words] the five skandhas.ime dhammā anīvaraṇiyā.

Which are the states that are not favourable to Grasping?2.3.2.8.3. Nīvaraṇasampayuttaduka

The Paths that are the Unincluded, and the Fruits of the Paths; and unconditioned element.Katame dhammā nīvaraṇasampayuttā? Which are the states that areTehi dhammehi ye dhammā sampayuttā vedanākkhandho …pe… viññāṇakkhandho—associated with Grasping?disconnected with Grasping?Graspings and also favourable to Grasping?favourable to Grasping but not Graspings?Answersexactly analogous to those given to corresponding questions in other Groups, e.g.§§ 1125,1141,1164.ime dhammā nīvaraṇasampayuttā.

associated with Grasping?Katame dhammā nīvaraṇavippayuttā? disconnected with Grasping?Tehi dhammehi ye dhammā vippayuttā vedanākkhandho …pe… viññāṇakkhandho; Graspings and also favourable to Grasping?sabbañca rūpaṁ, asaṅkhatā ca dhātu—favourable to Grasping but not Graspings?Answersexactly analogous to those given to corresponding questions in other Groups, e.g.§§ 1125,1141,1164.ime dhammā nīvaraṇavippayuttā.

Answersexactly analogous to those given to corresponding questions in other Groups, e.g.§§ 1125,1141,1164.2.3.2.8.4. Nīvaraṇanīvaraṇiyaduka

Which are the states that areKatame dhammā nīvaraṇā ceva nīvaraṇiyā ca? both Graspings and associated with Grasping?The Grasping of speculation in conjunction with that of sense is both, and conversely.So is each of the other two Graspings in conjunction with that of sense, and conversely.associated with Grasping but not Graspings?disconnected with Grasping yet favourable to it?disconnected with Grasping and not favourable to it?Answers as in the Groups specified above,§§ 1125,1141,1164et seq.Tāneva nīvaraṇāni nīvaraṇā ceva nīvaraṇiyā ca.

both Graspings and associated with Grasping?The Grasping of speculation in conjunction with that of sense is both, and conversely.So is each of the other two Graspings in conjunction with that of sense, and conversely.Katame dhammā nīvaraṇiyā ceva no ca nīvaraṇā? So is each of the other two Graspings in conjunction with that of sense, and conversely.Tehi dhammehi ye dhammā nīvaraṇiyā, te dhamme ṭhapetvā avasesā sāsavā kusalākusalābyākatā dhammā kāmāvacarā, rūpāvacarā, arūpāvacarā; associated with Grasping but not Graspings?rūpakkhandho …pe… viññāṇakkhandho—disconnected with Grasping yet favourable to it?ime dhammā nīvaraṇiyā ceva no ca nīvaraṇā.

disconnected with Grasping and not favourable to it?Answers as in the Groups specified above,§§ 1125,1141,1164et seq.2.3.2.8.5. Nīvaraṇanīvaraṇasampayuttaduka

Answers as in the Groups specified above,§§ 1125,1141,1164et seq.Katame dhammā nīvaraṇā ceva nīvaraṇasampayuttā ca? The Group on the Vices (kilesa-gocchakaṃ)Kāmacchandanīvaraṇaṁ avijjānīvaraṇena nīvaraṇañceva nīvaraṇasampayuttañca, avijjānīvaraṇaṁ kāmacchandanīvaraṇena nīvaraṇañceva nīvaraṇasampayuttañca, byāpādanīvaraṇaṁ avijjānīvaraṇena nīvaraṇañceva nīvaraṇasampayuttañca, avijjānīvaraṇaṁ byāpādanīvaraṇena nīvaraṇañceva nīvaraṇasampayuttañca, thinamiddhanīvaraṇaṁ avijjānīvaraṇena nīvaraṇañceva nīvaraṇasampayuttañca, avijjānīvaraṇaṁ thinamiddhanīvaraṇena nīvaraṇañceva nīvaraṇasampayuttañca, uddhaccanīvaraṇaṁ avijjānīvaraṇena nīvaraṇañceva nīvaraṇasampayuttañca, avijjānīvaraṇaṁ uddhaccanīvaraṇena nīvaraṇañceva nīvaraṇasampayuttañca, kukkuccanīvaraṇaṁ avijjānīvaraṇena nīvaraṇañceva nīvaraṇasampayuttañca, avijjānīvaraṇaṁ kukkuccanīvaraṇena nīvaraṇañceva nīvaraṇasampayuttañca, vicikicchānīvaraṇaṁ avijjānīvaraṇena nīvaraṇañceva nīvaraṇasampayuttañca, avijjānīvaraṇaṁ vicikicchānīvaraṇena nīvaraṇañceva nīvaraṇasampayuttañca, kāmacchandanīvaraṇaṁ uddhaccanīvaraṇena nīvaraṇañceva nīvaraṇasampayuttañca, uddhaccanīvaraṇaṁ kāmacchandanīvaraṇena nīvaraṇañceva nīvaraṇasampayuttañca, byāpādanīvaraṇaṁ uddhaccanīvaraṇena nīvaraṇañceva nīvaraṇasampayuttañca, uddhaccanīvaraṇaṁ byāpādanīvaraṇena nīvaraṇañceva nīvaraṇasampayuttañca, thinamiddhanīvaraṇaṁ uddhaccanīvaraṇena nīvaraṇañceva nīvaraṇasampayuttañca, uddhaccanīvaraṇaṁ thinamiddhanīvaraṇena nīvaraṇañceva nīvaraṇasampayuttañca, kukkuccanīvaraṇaṁ uddhaccanīvaraṇena nīvaraṇañceva nīvaraṇasampayuttañca, uddhaccanīvaraṇaṁ kukkuccanīvaraṇena nīvaraṇañceva nīvaraṇasampayuttañca, vicikicchānīvaraṇaṁ uddhaccanīvaraṇena nīvaraṇañceva nīvaraṇasampayuttañca, uddhaccanīvaraṇaṁ vicikicchānīvaraṇena nīvaraṇañceva nīvaraṇasampayuttañca, avijjānīvaraṇaṁ uddhaccanīvaraṇena nīvaraṇañceva nīvaraṇasampayuttañca, uddhaccanīvaraṇaṁ avijjānīvaraṇena nīvaraṇañceva nīvaraṇasampayuttañca—Which are the states that are vicious?ime dhammā nīvaraṇā ceva nīvaraṇasampayuttā ca.

The ten bases of vice, to witKatame dhammā nīvaraṇasampayuttā ceva no ca nīvaraṇā? greed,hate,dullness,conceit,speculative opinion,perplexity,stolidity,distraction,unconscientiousness,disregard of blame.Tehi dhammehi ye dhammā sampayuttā, te dhamme ṭhapetvā vedanākkhandho …pe… viññāṇakkhandho—greed,ime dhammā nīvaraṇasampayuttā ceva no ca nīvaraṇā.

hate,2.3.2.8.6. Nīvaraṇavippayuttanīvaraṇiyaduka

dullness,Katame dhammā nīvaraṇavippayuttā nīvaraṇiyā? conceit,Tehi dhammehi ye dhammā vippayuttā sāsavā kusalābyākatā dhammā kāmāvacarā, rūpāvacarā, arūpāvacarā; speculative opinion,rūpakkhandho …pe… viññāṇakkhandho—perplexity,ime dhammā nīvaraṇavippayuttā nīvaraṇiyā.

stolidity,Katame dhammā nīvaraṇavippayuttā anīvaraṇiyā? distraction,Apariyāpannā maggā ca, maggaphalāni ca, asaṅkhatā ca dhātu—unconscientiousness,ime dhammā nīvaraṇavippayuttā anīvaraṇiyā.

disregard of blame.2.3.2.9. Parāmāsagocchaka

In this connexion,2.3.2.9.1. Parāmāsaduka

What is greed? … hate? … dullness? … conceit? … speculative opinion? … perplexity? … stolidity? … distraction?Katame dhammā parāmāsā? Answers as in§§ 1059–1061,1116–1118,1156,1159.Diṭṭhiparāmāso.

What is unconscientiousness?Tattha katamo diṭṭhiparāmāso? The absence of any feeling of conscientious scruple when scruples ought to be felt; the absence of conscientious scruple at attaining to bad and evil states.Sassato lokoti vā, asassato lokoti vā, antavā lokoti vā, anantavā lokoti vā, taṁ jīvaṁ taṁ sarīranti vā, aññaṁ jīvaṁ aññaṁ sarīranti vā, hoti tathāgato paraṁ maraṇāti vā, na hoti tathāgato paraṁ maraṇāti vā, hoti ca na ca hoti tathāgato paraṁ maraṇāti vā, neva hoti na na hoti tathāgato paraṁ maraṇāti vā; What is disregard of blame?yā evarūpā diṭṭhi diṭṭhigataṁ diṭṭhigahanaṁ diṭṭhikantāro diṭṭhivisūkāyikaṁ diṭṭhivipphanditaṁ diṭṭhisaññojanaṁ gāho patiṭṭhāho abhiniveso parāmāso kummaggo micchāpatho micchattaṁ titthāyatanaṁ vipariyāsaggāho—The absence of any sense of guilt where a sense of guilt ought to be felt, the absence of a sense of guilt at attaining to bad and evil states.ayaṁ vuccati diṭṭhiparāmāso. These are the states which are vices.Sabbāpi micchādiṭṭhi diṭṭhiparāmāso.

Which are the states that are not vices?Ime dhammā parāmāsā.

All other states whatever (i.e. all except the afore-named ten), good, bad and indeterminate, whether they relate to the worlds of Sense, Form or the Formless, or to the life that is Unincluded; [in other words] the four skandhas, all [material] form also and unconditioned element.Katame dhammā no parāmāsā? Which are the states that areTe dhamme ṭhapetvā avasesā kusalākusalābyākatā dhammā kāmāvacarā, rūpāvacarā, arūpāvacarā, apariyāpannā; vicious?States that have Āsavas, good, bad and indeterminate, whether they relate to the worlds of Sense, of Form or of the Formless; [in other words] the five skandhas.not vicious?The Paths that are the Unincluded, and the Fruits of the Paths, and unconditioned element.vedanākkhandho …pe… viññāṇakkhandho; vicious?States that have Āsavas, good, bad and indeterminate, whether they relate to the worlds of Sense, of Form or of the Formless; [in other words] the five skandhas.sabbañca rūpaṁ, asaṅkhatā ca dhātu—not vicious?The Paths that are the Unincluded, and the Fruits of the Paths, and unconditioned element.ime dhammā no parāmāsā.

Which are the states that are2.3.2.9.2. Parāmaṭṭhaduka

vitiated?The three roots of bad (karma), to wit, greed, hate, dullness,as well as the vices united with them, the four skandhas associated with them, and the action, bodily, vocal and mental, springing from them.not vitiated?Good and indeterminate states, whether they relate to the worlds of Sense, Form, or the Formless, or to the life that is Unincluded; [in other words] the four skandhas; all [material] form also, and unconditioned element.Katame dhammā parāmaṭṭhā? vitiated?The three roots of bad (karma), to wit, greed, hate, dullness,as well as the vices united with them, the four skandhas associated with them, and the action, bodily, vocal and mental, springing from them.Sāsavā kusalākusalābyākatā dhammā kāmāvacarā, rūpāvacarā, arūpāvacarā; not vitiated?Good and indeterminate states, whether they relate to the worlds of Sense, Form, or the Formless, or to the life that is Unincluded; [in other words] the four skandhas; all [material] form also, and unconditioned element.rūpakkhandho …pe… viññāṇakkhandho—Which are the states that areime dhammā parāmaṭṭhā.

associated with the vices?disconnected with the vices?Katame dhammā aparāmaṭṭhā? associated with the vices?Apariyāpannā maggā ca, maggaphalāni ca, asaṅkhatā ca dhātu—disconnected with the vices?ime dhammā aparāmaṭṭhā.

both vices and vicious?vicious but not themselves vices?2.3.2.9.3. Parāmāsasampayuttaduka

both vices and vicious?Katame dhammā parāmāsasampayuttā? vicious but not themselves vices?Tehi dhammehi ye dhammā sampayuttā vedanākkhandho …pe… viññāṇakkhandho—Answers as in the corresponding pairs in the “Graspings”,§§ 1221–1224.ime dhammā parāmāsasampayuttā.

Which are the states that areKatame dhammā parāmāsavippayuttā? both vices and vitiated?The vices themselves.vitiated but not themselves vices?The states which by those ten states are vitiated, the ten themselves excepted; [in other words] the four skandhas.Tehi dhammehi ye dhammā vippayuttā vedanākkhandho …pe… viññāṇakkhandho; both vices and vitiated?The vices themselves.sabbañca rūpaṁ, asaṅkhatā ca dhātu—vitiated but not themselves vices?The states which by those ten states are vitiated, the ten themselves excepted; [in other words] the four skandhas.ime dhammā parāmāsavippayuttā.

Which are the states that are2.3.2.9.4. Parāmāsaparāmaṭṭhaduka

both vices and associated with vice?Greed, hate, conceit, speculative opinion, perplexity, stolidity, distraction, unconscientiousness, and disregard of blame taken severally in conjunction with dullness, and dullness in conjunction with each of them. Greed, also, in conjunction with distraction, and conversely, and so for the remaining eight bases. Greed, also, in conjunction with unconscientiousness, and conversely, and so for the remaining eight. Greed, also, in conjunction with disregard of blame, and conversely, and so for the remaining eight.associated with vices but not themselves vices?Katame dhammā parāmāsā ceva parāmaṭṭhā ca? both vices and associated with vice?Greed, hate, conceit, speculative opinion, perplexity, stolidity, distraction, unconscientiousness, and disregard of blame taken severally in conjunction with dullness, and dullness in conjunction with each of them. Greed, also, in conjunction with distraction, and conversely, and so for the remaining eight bases. Greed, also, in conjunction with unconscientiousness, and conversely, and so for the remaining eight. Greed, also, in conjunction with disregard of blame, and conversely, and so for the remaining eight.Sveva parāmāso parāmāso ceva parāmaṭṭho ca.

associated with vices but not themselves vices?Katame dhammā parāmaṭṭhā ceva no ca parāmāsā? disconnected with vices but vicious?disconnected with vices and not vicious?Tehi dhammehi ye dhammā parāmaṭṭhā, te dhamme ṭhapetvā avasesā sāsavā kusalākusalābyākatā dhammā kāmāvacarā, rūpāvacarā, arūpāvacarā; disconnected with vices but vicious?rūpakkhandho …pe… viññāṇakkhandho—disconnected with vices and not vicious?ime dhammā parāmaṭṭhā ceva no ca parāmāsā.

Answers to these three questions as in former groups. See§§ 1226–1228,§§ 1771–1173, etc..2.3.2.9.5. Parāmāsavippayuttaparāmaṭṭhaduka

In the first edition kilesā was rendered as “Corruptions”. “Vices” is not etymologically a better fit, but, as a stock term for wrong ways or states, it comes nearer in usage to kilesa. These stand, in all but the earliest Pāli (kilesā is hard to find in Vinaya or Dhamma), for the lower, unregenerate side of the average man's nature.Katame dhammā parāmāsavippayuttā parāmaṭṭhā? The Supplementary Set of Pairs (piṭṭhidukaṃ)Tehi dhammehi ye dhammā vippayuttā sāsavā kusalākusalābyākatā dhammā kāmāvacarā, rūpāvacarā arūpāvacarā; Which are the states that are to be put away by vision?rūpakkhandho …pe… viññāṇakkhandho—The Three Fetters, to wit: theory of individuality, perplexity and perversion as to rule and ritual.ime dhammā parāmāsavippayuttā parāmaṭṭhā.

Identical with§§ 1003–1006.Katame dhammā parāmāsavippayuttā aparāmaṭṭhā? Which are the states that are not to be put away by vision?Apariyāpannā maggā ca, maggaphalāni ca, asaṅkhatā ca dhātu—All states whatever, good, bad and indeterminate, except the three afore-mentioned, whether they relate to the worlds of Sense, Form or the Formless, or to the life that is Unincluded; [in other words] the four skandhas; all [material] form also and unconditioned element.ime dhammā parāmāsavippayuttā aparāmaṭṭhā.

Which are the states that are2.3.2.10. Mahantaraduka

to be put away by cultivation?All the remaining lust, hate and dullness as well as the vices united with them, the four skandhas associated with them, and the action, bodily, vocal and mental, springing from them.not to be put away by cultivation?Answer as for those states which are not to be put away by insight [§ 1258].2.3.2.10.1. Sārammaṇaduka

to be put away by cultivation?All the remaining lust, hate and dullness as well as the vices united with them, the four skandhas associated with them, and the action, bodily, vocal and mental, springing from them.Katame dhammā sārammaṇā? not to be put away by cultivation?Answer as for those states which are not to be put away by insight [§ 1258].Vedanākkhandho, saññākkhandho, saṅkhārakkhandho, viññāṇakkhandho—Answer as for those states which are not to be put away by insight [§ 1258].ime dhammā sārammaṇā.

Which are the states the causes of which are to be put away by vision?Katame dhammā anārammaṇā? The Three Fetters, to wit: theory of individuality, perplexity and perversion as to rule and ritual.Sabbañca rūpaṁ, asaṅkhatā ca dhātu—Identical with§§ 1003–1006.ime dhammā anārammaṇā.

Which are the states the causes of which are not to be put away by insight?2.3.2.10.2. Cittaduka

Answer as for those “states which are not to be put away (by insight”,§ 1258.Katame dhammā cittā? Which are the states the causes of which areCakkhuviññāṇaṁ, sotaviññāṇaṁ, ghānaviññāṇaṁ, jivhāviññāṇaṁ, kāyaviññāṇaṁ, manodhātu, manoviññāṇadhātu—to be put away by cultivation?All the remaining lust, hate and dullness: these are the causes that are to be put away by cultivation. And the vices united with them, the four skandhas associated with them, and the action, bodily, vocal and mental, springing from them, are the states the causes of which are to be put away by cultivation.not to be put away by cultivation?Answer as for the “states which are not to be put away by cultivation”,§ 1260.ime dhammā cittā.

to be put away by cultivation?All the remaining lust, hate and dullness: these are the causes that are to be put away by cultivation. And the vices united with them, the four skandhas associated with them, and the action, bodily, vocal and mental, springing from them, are the states the causes of which are to be put away by cultivation.Katame dhammā no cittā? not to be put away by cultivation?Answer as for the “states which are not to be put away by cultivation”,§ 1260.Vedanākkhandho, saññākkhandho, saṅkhārakkhandho, sabbañca rūpaṁ, asaṅkhatā ca dhātu—Answer as for the “states which are not to be put away by cultivation”,§ 1260.ime dhammā no cittā.

Which are the states2.3.2.10.3. Cetasikaduka

“with applied thinking”?The four skandhas when associated with conception (the latter not being included) [which springs up] in a soil wherein is application of thought, either in the worlds of Sense or Form, or in the life that is Unincluded.“without applied thinking”?The four skandhas when springing up in a soil void of applied thinking, either in the worlds of Sense, Form or the Formless, or in the life that is Unincluded; applied thinking itself also, and all [material] form and unconditioned element.“with sustained thinking”?“without sustained thinking”?Answers (substituting “sustained thinking” for “applied thinking”) as in§ 1268,§ 1269, respectively.Katame dhammā cetasikā? “with applied thinking”?The four skandhas when associated with conception (the latter not being included) [which springs up] in a soil wherein is application of thought, either in the worlds of Sense or Form, or in the life that is Unincluded.Vedanākkhandho, saññākkhandho, saṅkhārakkhandho—“without applied thinking”?The four skandhas when springing up in a soil void of applied thinking, either in the worlds of Sense, Form or the Formless, or in the life that is Unincluded; applied thinking itself also, and all [material] form and unconditioned element.ime dhammā cetasikā.

“with sustained thinking”?Katame dhammā acetasikā? “without sustained thinking”?Answers (substituting “sustained thinking” for “applied thinking”) as in§ 1268,§ 1269, respectively.Cittañca, sabbañca rūpaṁ, asaṅkhatā ca dhātu—Answers (substituting “sustained thinking” for “applied thinking”) as in§ 1268,§ 1269, respectively.ime dhammā acetasikā.

Which are the states that are2.3.2.10.4. Cittasampayuttaduka

with zest?without zest?accompanied by zest?unaccompanied by zest?accompanied by ease?unaccompanied by ease?Answers to each pair of questions analogous to those in§§ 1268,1269, “zest” or “ease” being substituted in due order for “applied thinking”.Katame dhammā cittasampayuttā? with zest?Vedanākkhandho, saññākkhandho, saṅkhārakkhandho—without zest?ime dhammā cittasampayuttā.

accompanied by zest?Katame dhammā cittavippayuttā? unaccompanied by zest?Sabbañca rūpaṁ, asaṅkhatā ca dhātu—accompanied by ease?ime dhammā cittavippayuttā. unaccompanied by ease?Answers to each pair of questions analogous to those in§§ 1268,1269, “zest” or “ease” being substituted in due order for “applied thinking”.Cittaṁ na vattabbaṁ—Answers to each pair of questions analogous to those in§§ 1268,1269, “zest” or “ease” being substituted in due order for “applied thinking”.cittena sampayuttantipi, cittena vippayuttantipi.

Which are the states that are2.3.2.10.5. Cittasaṁsaṭṭhaduka

accompanied by indifference?The three skandhas of perception, synergies and consciousness, when associated with indifference (the latter not being included), [which springs up] in a soil congenial to it, either in the worlds of Sense, Form or the Formless, or in the life that is Unincluded.unaccompanied by indifference?The four skandhas [when springing up] in a soil uncongenial to indifference, either in the worlds of Sense or Form, or in the life that is Unincluded; indifference itself also, and all [material] form and unconditioned element.Katame dhammā cittasaṁsaṭṭhā? accompanied by indifference?The three skandhas of perception, synergies and consciousness, when associated with indifference (the latter not being included), [which springs up] in a soil congenial to it, either in the worlds of Sense, Form or the Formless, or in the life that is Unincluded.Vedanākkhandho, saññākkhandho, saṅkhārakkhandho—unaccompanied by indifference?The four skandhas [when springing up] in a soil uncongenial to indifference, either in the worlds of Sense or Form, or in the life that is Unincluded; indifference itself also, and all [material] form and unconditioned element.ime dhammā cittasaṁsaṭṭhā.

Which are the states thatKatame dhammā cittavisaṁsaṭṭhā? relate (belong) to the universe of Sense?Take from the waveless deep of woe beneath up to theheaven above of the Parinimittavasavatti devas inclusive—then whatever has there its range, and is therein included, whether it be skandha, element or sphere—form, feeling, perception, synergies, cognition: these are states that relate (belong) to the universe of Sense.do not relate (belong) to the universe of Sense?The universe of Form, that of the Formless and the life that is Unincluded.relate (belong) to the universe of Form?Take from the Brahma-world below up to the heaven above of the Akaniṭṭha gods inclusive—then whatever states, both of mind and mental properties, have therein their range and are therein included, whether they are states of one who has attained [Jhāna having potential good], or of one in whom [resultant Jhāna] has arisen, or of one living happily under present conditions.do not relate (belong) to the universe of Form?The universe of Sense, that of the Formless and the life that is Unincluded.relate (belong) to the universe of the Formless?Take from the entrance among the denizens of “the sphere of infinite space” as the lower limit, and up to the entrance above among the devas of “the sphere where there is neither perception nor non-perception”—then whatever states, both of mind and mental properties, have therein their range andare therein included, whether they are states of one who has attained [Jhāna having potential good], or of one in whom [resultant Jhāna] has arisen, or of one living happily under present conditions: these are states that relate (belong) to the universe of the Formless.do not relate (belong) to the universe of the Formless?The universe of Sense, that of Form, and the life that is Unincluded.belong to the Included?States that have Āsavas, good, bad and indeterminate, whether they relate to the worlds of Sense, of Form or of the Formless; [in other words] the five skandhas.belong to the Unincluded?The Paths, and the Fruit of the Paths, and unconditioned element.Sabbañca rūpaṁ, asaṅkhatā ca dhātu—relate (belong) to the universe of Sense?Take from the waveless deep of woe beneath up to theheaven above of the Parinimittavasavatti devas inclusive—then whatever has there its range, and is therein included, whether it be skandha, element or sphere—form, feeling, perception, synergies, cognition: these are states that relate (belong) to the universe of Sense.ime dhammā cittavisaṁsaṭṭhā. do not relate (belong) to the universe of Sense?The universe of Form, that of the Formless and the life that is Unincluded.Cittaṁ na vattabbaṁ—relate (belong) to the universe of Form?Take from the Brahma-world below up to the heaven above of the Akaniṭṭha gods inclusive—then whatever states, both of mind and mental properties, have therein their range and are therein included, whether they are states of one who has attained [Jhāna having potential good], or of one in whom [resultant Jhāna] has arisen, or of one living happily under present conditions.cittena saṁsaṭṭhantipi, cittena visaṁsaṭṭhantipi.

do not relate (belong) to the universe of Form?The universe of Sense, that of the Formless and the life that is Unincluded.2.3.2.10.6. Cittasamuṭṭhānaduka

relate (belong) to the universe of the Formless?Take from the entrance among the denizens of “the sphere of infinite space” as the lower limit, and up to the entrance above among the devas of “the sphere where there is neither perception nor non-perception”—then whatever states, both of mind and mental properties, have therein their range andare therein included, whether they are states of one who has attained [Jhāna having potential good], or of one in whom [resultant Jhāna] has arisen, or of one living happily under present conditions: these are states that relate (belong) to the universe of the Formless.Katame dhammā cittasamuṭṭhānā? do not relate (belong) to the universe of the Formless?The universe of Sense, that of Form, and the life that is Unincluded.Vedanākkhandho, saññākkhandho, saṅkhārakkhandho; belong to the Included?States that have Āsavas, good, bad and indeterminate, whether they relate to the worlds of Sense, of Form or of the Formless; [in other words] the five skandhas.kāyaviññatti vacīviññatti; belong to the Unincluded?The Paths, and the Fruit of the Paths, and unconditioned element.yaṁ vā panaññampi atthi rūpaṁ cittajaṁ cittahetukaṁ cittasamuṭṭhānaṁ rūpāyatanaṁ saddāyatanaṁ gandhāyatanaṁ rasāyatanaṁ phoṭṭhabbāyatanaṁ ākāsadhātu āpodhātu rūpassa lahutā rūpassa mudutā rūpassa kammaññatā rūpassa upacayo rūpassa santati kabaḷīkāro āhāro—Which are the states by whichime dhammā cittasamuṭṭhānā.

there is a going away?The four Paths that are the Unincluded.there is no going away?All states, good, bad and indeterminate, except those four, whether they relate to the worlds of Sense, Form or the Formless, or to the life that is Unincluded; [in other words] the four skandhas; all [material] form also, and unconditioned element.Katame dhammā no cittasamuṭṭhānā? there is a going away?The four Paths that are the Unincluded.Cittañca, avasesañca rūpaṁ, asaṅkhatā ca dhātu—there is no going away?All states, good, bad and indeterminate, except those four, whether they relate to the worlds of Sense, Form or the Formless, or to the life that is Unincluded; [in other words] the four skandhas; all [material] form also, and unconditioned element.ime dhammā no cittasamuṭṭhānā.

Which are the states that are2.3.2.10.7. Cittasahabhūduka

fixed?The five acts that have immediate results, and those wrong views that are fixed in their consequences; the four Paths also that are the Unincluded.not fixed?Answer as in§ 1289.Katame dhammā cittasahabhuno? fixed?The five acts that have immediate results, and those wrong views that are fixed in their consequences; the four Paths also that are the Unincluded.Vedanākkhandho, saññākkhandho, saṅkhārakkhandho, kāyaviññatti, vacīviññatti—not fixed?Answer as in§ 1289.ime dhammā cittasahabhuno.

Answer as in§ 1289.Katame dhammā no cittasahabhuno? Which are the states that haveCittañca, avasesañca rūpaṁ, asaṅkhatā ca dhātu—something beyond?States that have Āsavas, good, bad and indeterminate, whether they relate to the worlds of Sense, of Form or of the Formless; in other words, the five skandhas.no “beyond”?The four Paths that are the Unincluded, and the Fruits of the Paths, and unconditioned element.ime dhammā no cittasahabhuno.

something beyond?States that have Āsavas, good, bad and indeterminate, whether they relate to the worlds of Sense, of Form or of the Formless; in other words, the five skandhas.2.3.2.10.8. Cittānuparivattiduka

no “beyond”?The four Paths that are the Unincluded, and the Fruits of the Paths, and unconditioned element.Katame dhammā cittānuparivattino? Which are the states that areVedanākkhandho, saññākkhandho, saṅkhārakkhandho, kāyaviññatti, vacīviññatti—harmful?The three roots of bad (karma): greed, hate and dullness—and the Corruptions united with them; the four skandhas associated with them; the action, bodily, vocal and mental, springing from them.harmless?Good, bad and indeterminate states, whether they relate to the worlds of Sense, Form or the Formless, or to the life that is Unincluded; [in other words] the four skandhas; all [material] form also, and unconditioned element.ime dhammā cittānuparivattino.

harmful?The three roots of bad (karma): greed, hate and dullness—and the Corruptions united with them; the four skandhas associated with them; the action, bodily, vocal and mental, springing from them.Katame dhammā no cittānuparivattino? harmless?Good, bad and indeterminate states, whether they relate to the worlds of Sense, Form or the Formless, or to the life that is Unincluded; [in other words] the four skandhas; all [material] form also, and unconditioned element.Cittañca, avasesañca rūpaṁ, asaṅkhatā ca dhātu—D. Litt., M.A.ime dhammā no cittānuparivattino.

Published by the Pali Text Society in1900. Reprinted 1923, 1974, 1993, 2004.2.3.2.10.9. Cittasaṁsaṭṭhasamuṭṭhānaduka

Released by the Pali Text Society underCreative Commons Attribution-NonCommercial 3.0 licence (CC BY-NC 3.0).Katame dhammā cittasaṁsaṭṭhasamuṭṭhānā? See also the statement underhttp://www.palitext.com/→ Publications → Copyright Announcement.Vedanākkhandho, saññākkhandho, saṅkhārakkhandho—For non-commercial use only.ime dhammā cittasaṁsaṭṭhasamuṭṭhānā.

Scanned bywww.abhidhamma.ru.Katame dhammā no cittasaṁsaṭṭhasamuṭṭhānā? Typeset bywww.abhidhamma.de.Cittañca, sabbañca rūpaṁ, asaṅkhatā ca dhātu—This SuttaCentral edition is based on the LaTeX edition prepared byManfred Wierichand proofread byAriya Baumann, converted to HTML byVen. Vimala.ime dhammā no cittasaṁsaṭṭhasamuṭṭhānā.

Manfred Wierich2.3.2.10.10. Cittasaṁsaṭṭhasamuṭṭhānasahabhūduka

Ariya BaumannKatame dhammā cittasaṁsaṭṭhasamuṭṭhānasahabhuno? Ven. VimalaVedanākkhandho, saññākkhandho, saṅkhārakkhandho—ime dhammā cittasaṁsaṭṭhasamuṭṭhānasahabhuno.

Katame dhammā no cittasaṁsaṭṭhasamuṭṭhānasahabhuno? Cittañca, sabbañca rūpaṁ, asaṅkhatā ca dhātu—ime dhammā no cittasaṁsaṭṭhasamuṭṭhānasahabhuno.

2.3.2.10.11. Cittasaṁsaṭṭhasamuṭṭhānānuparivattiduka

Katame dhammā cittasaṁsaṭṭhasamuṭṭhānānuparivattino? Vedanākkhandho, saññākkhandho, saṅkhārakkhandho—ime dhammā cittasaṁsaṭṭhasamuṭṭhānānuparivattino.

Katame dhammā no cittasaṁsaṭṭhasamuṭṭhānānuparivattino? Cittañca, sabbañca rūpaṁ, asaṅkhatā ca dhātu—ime dhammā no cittasaṁsaṭṭhasamuṭṭhānānuparivattino.

2.3.2.10.12. Ajjhattikaduka

Katame dhammā ajjhattikā? Cakkhāyatanaṁ …pe… manāyatanaṁ—ime dhammā ajjhattikā.

Katame dhammā bāhirā? Rūpāyatanaṁ …pe… dhammāyatanaṁ—ime dhammā bāhirā.

2.3.2.10.13. Upādāduka

Katame dhammā upādā? Cakkhāyatanaṁ …pe… kabaḷīkāro āhāro—ime dhammā upādā.

Katame dhammā no upādā? Vedanākkhandho, saññākkhandho, saṅkhārakkhandho, viññāṇakkhandho, cattāro ca mahābhūtā, asaṅkhatā ca dhātu—ime dhammā no upādā.

2.3.2.10.14. Upādinnaduka

Katame dhammā upādinnā? Sāsavā kusalākusalānaṁ dhammānaṁ vipākā kāmāvacarā, rūpāvacarā, arūpāvacarā; vedanākkhandho …pe… viññāṇakkhandho; yañca rūpaṁ kammassa katattā—ime dhammā upādinnā.

Katame dhammā anupādinnā? Sāsavā kusalākusalā dhammā kāmāvacarā, rūpāvacarā, arūpāvacarā; vedanākkhandho …pe… viññāṇakkhandho; ye ca dhammā kiriyā neva kusalā nākusalā na ca kammavipākā, yañca rūpaṁ na kammassa katattā, apariyāpannā maggā ca, maggaphalāni ca, asaṅkhatā ca dhātu—ime dhammā anupādinnā.

2.3.2.11. Upādānagocchaka

2.3.2.11.1. Upādānaduka

Katame dhammā upādānā? Cattāri upādānāni—kāmupādānaṁ, diṭṭhupādānaṁ, sīlabbatupādānaṁ, attavādupādānaṁ.

Tattha katamaṁ kāmupādānaṁ? Yo kāmesu kāmacchando kāmarāgo kāmanandī kāmataṇhā kāmasineho kāmapariḷāho kāmamucchā kāmajjhosānaṁ—idaṁ vuccati kāmupādānaṁ.

Tattha katamaṁ diṭṭhupādānaṁ? Natthi dinnaṁ, natthi yiṭṭhaṁ, natthi hutaṁ, natthi sukatadukkaṭānaṁ kammānaṁ phalaṁ vipāko, natthi ayaṁ loko, natthi paro loko, natthi mātā, natthi pitā, natthi sattā opapātikā, natthi loke samaṇabrāhmaṇā sammaggatā sammāpaṭipannā, ye imañca lokaṁ parañca lokaṁ sayaṁ abhiññā sacchikatvā pavedentīti—yā evarūpā diṭṭhi diṭṭhigataṁ diṭṭhigahanaṁ diṭṭhikantāro diṭṭhivisūkāyikaṁ diṭṭhivipphanditaṁ diṭṭhisaññojanaṁ gāho patiṭṭhāho abhiniveso parāmāso kummaggo micchāpatho micchattaṁ titthāyatanaṁ vipariyāsaggāho—idaṁ vuccati diṭṭhupādānaṁ. Ṭhapetvā sīlabbatupādānañca attavādupādānañca sabbāpi micchādiṭṭhi diṭṭhupādānaṁ.

Tattha katamaṁ sīlabbatupādānaṁ? Ito bahiddhā samaṇabrāhmaṇānaṁ sīlena suddhi, vatena suddhi, sīlabbatena suddhīti—yā evarūpā diṭṭhi diṭṭhigataṁ diṭṭhigahanaṁ diṭṭhikantāro diṭṭhivisūkāyikaṁ diṭṭhivipphanditaṁ diṭṭhisaññojanaṁ gāho patiṭṭhāho abhiniveso parāmāso kummaggo micchāpatho micchattaṁ titthāyatanaṁ vipariyāsaggāho—idaṁ vuccati sīlabbatupādānaṁ.

Tattha katamaṁ attavādupādānaṁ? Idha assutavā puthujjano ariyānaṁ adassāvī ariyadhammassa akovido ariyadhamme avinīto sappurisānaṁ adassāvī sappurisadhammassa akovido sappurisadhamme avinīto rūpaṁ attato samanupassati, rūpavantaṁ vā attānaṁ, attani vā rūpaṁ, rūpasmiṁ vā attānaṁ. Vedanaṁ …pe… saññaṁ …pe… saṅkhāre …pe… viññāṇaṁ attato samanupassati, viññāṇavantaṁ vā attānaṁ, attani vā viññāṇaṁ viññāṇasmiṁ vā attānaṁ. Yā evarūpā diṭṭhi diṭṭhigataṁ diṭṭhigahanaṁ diṭṭhikantāro diṭṭhivisūkāyikaṁ diṭṭhivipphanditaṁ diṭṭhisaññojanaṁ gāho patiṭṭhāho abhiniveso parāmāso kummaggo micchāpatho micchattaṁ titthāyatanaṁ vipariyāsaggāho—idaṁ vuccati attavādupādānaṁ.

Ime dhammā upādānā.

Katame dhammā no upādānā? Te dhamme ṭhapetvā avasesā kusalākusalābyākatā dhammā kāmāvacarā, rūpāvacarā, arūpāvacarā, apariyāpannā; vedanākkhandho …pe… viññāṇakkhandho; sabbañca rūpaṁ, asaṅkhatā ca dhātu—ime dhammā no upādānā.

2.3.2.11.2. Upādāniyaduka

Katame dhammā upādāniyā? Sāsavā kusalākusalābyākatā dhammā kāmāvacarā, rūpāvacarā, arūpāvacarā; rūpakkhandho …pe… viññāṇakkhandho—ime dhammā upādāniyā.

Katame dhammā anupādāniyā? Apariyāpannā maggā ca, maggaphalāni ca, asaṅkhatā ca dhātu—ime dhammā anupādāniyā.

2.3.2.11.3. Upādānasampayuttaduka

Katame dhammā upādānasampayuttā? Tehi dhammehi ye dhammā sampayuttā vedanākkhandho …pe… viññāṇakkhandho—ime dhammā upādānasampayuttā.

Katame dhammā upādānavippayuttā? Tehi dhammehi ye dhammā vippayuttā vedanākkhandho …pe… viññāṇakkhandho; sabbañca rūpaṁ, asaṅkhatā ca dhātu—ime dhammā upādānavippayuttā.

2.3.2.11.4. Upādānaupādāniyaduka

Katame dhammā upādānā ceva upādāniyā ca? Tāneva upādānāni upādānā ceva upādāniyā ca.

Katame dhammā upādāniyā ceva no ca upādānā? Tehi dhammehi ye dhammā upādāniyā, te dhamme ṭhapetvā avasesā sāsavā kusalākusalābyākatā dhammā kāmāvacarā, rūpāvacarā, arūpāvacarā; rūpakkhandho …pe… viññāṇakkhandho—ime dhammā upādāniyā ceva no ca upādānā.

2.3.2.11.5. Upādānaupādānasampayuttaduka

Katame dhammā upādānā ceva upādānasampayuttā ca? Diṭṭhupādānaṁ kāmupādānena upādānañceva upādānasampayuttañca, kāmupādānaṁ diṭṭhupādānena upādānañceva upādānasampayuttañca, sīlabbatupādānaṁ kāmupādānena upādānañceva upādānasampayuttañca, kāmupādānaṁ sīlabbatupādānena upādānañceva upādānasampayuttañca, attavādupādānaṁ kāmupādānena upādānañceva upādānasampayuttañca, kāmupādānaṁ attavādupādānena upādānañceva upādānasampayuttañca—ime dhammā upādānā ceva upādānasampayuttā ca.

Katame dhammā upādānasampayuttā ceva no ca upādānā? Tehi dhammehi ye dhammā sampayuttā, te dhamme ṭhapetvā vedanākkhandho …pe… viññāṇakkhandho—ime dhammā upādānasampayuttā ceva no ca upādānā.

2.3.2.11.6. Upādānavippayuttaupādāniyaduka

Katame dhammā upādānavippayuttā upādāniyā? Tehi dhammehi ye dhammā vippayuttā sāsavā kusalākusalābyākatā dhammā kāmāvacarā, rūpāvacarā, arūpāvacarā; rūpakkhandho …pe… viññāṇakkhandho—ime dhammā upādānavippayuttā upādāniyā.

Katame dhammā upādānavippayuttā anupādāniyā? Apariyāpannā maggā ca, maggaphalāni ca, asaṅkhatā ca dhātu—ime dhammā upādānavippayuttā anupādāniyā.

Nikkhepakaṇḍe dutiyabhāṇavāro.

2.3.2.12. Kilesagocchaka

2.3.2.12.1. Kilesaduka

Katame dhammā kilesā? Dasa kilesavatthūni—lobho, doso, moho, māno, diṭṭhi, vicikicchā, thinaṁ, uddhaccaṁ, ahirīkaṁ, anottappaṁ.

Tattha katamo lobho? Yo rāgo sārāgo anunayo anurodho nandī nandīrāgo cittassa sārāgo icchā mucchā ajjhosānaṁ gedho paligedho saṅgo paṅko ejā māyā janikā sañjananī sibbinī jālinī saritā visattikā suttaṁ visaṭā āyūhinī dutiyā paṇidhi bhavanetti vanaṁ vanatho santhavo sineho apekkhā paṭibandhu āsā āsisanā āsisitattaṁ rūpāsā saddāsā gandhāsā rasāsā phoṭṭhabbāsā lābhāsā dhanāsā puttāsā jīvitāsā jappā pajappā abhijappā jappā jappanā jappitattaṁ loluppaṁ loluppāyanā loluppāyitattaṁ pucchañjikatā sādhukamyatā adhammarāgo visamalobho nikanti nikāmanā patthanā pihanā sampatthanā kāmataṇhā bhavataṇhā vibhavataṇhā rūpataṇhā arūpataṇhā nirodhataṇhā rūpataṇhā saddataṇhā gandhataṇhā rasataṇhā phoṭṭhabbataṇhā dhammataṇhā ogho yogo gantho upādānaṁ āvaraṇaṁ nīvaraṇaṁ chādanaṁ bandhanaṁ upakkileso anusayo pariyuṭṭhānaṁ latā vevicchaṁ dukkhamūlaṁ dukkhanidānaṁ dukkhappabhavo mārapāso mārabaḷisaṁ māravisayo taṇhānadī taṇhājālaṁ taṇhāgaddulaṁ taṇhāsamuddo abhijjhā lobho akusalamūlaṁ—ayaṁ vuccati lobho.

Tattha katamo doso? Anatthaṁ me acarīti āghāto jāyati, anatthaṁ me caratīti āghāto jāyati, anatthaṁ me carissatīti āghāto jāyati, piyassa me manāpassa anatthaṁ acari …pe… anatthaṁ carati …pe… anatthaṁ carissatīti āghāto jāyati, appiyassa me amanāpassa atthaṁ acari …pe… atthaṁ carati …pe… atthaṁ carissatīti āghāto jāyati, aṭṭhāne vā pana āghāto jāyati. Yo evarūpo cittassa āghāto paṭighāto paṭighaṁ paṭivirodho kopo pakopo sampakopo doso padoso sampadoso cittassa byāpatti manopadoso kodho kujjhanā kujjhitattaṁ doso dussanā dussitattaṁ byāpatti byāpajjanā byāpajjitattaṁ virodho paṭivirodho caṇḍikkaṁ asuropo anattamanatā cittassa—ayaṁ vuccati doso.

Tattha katamo moho? Dukkhe aññāṇaṁ, dukkhasamudaye aññāṇaṁ, dukkhanirodhe aññāṇaṁ, dukkhanirodhagāminiyā paṭipadāya aññāṇaṁ, pubbante aññāṇaṁ, aparante aññāṇaṁ, pubbantāparante aññāṇaṁ, idappaccayatā paṭiccasamuppannesu dhammesu aññāṇaṁ. Yaṁ evarūpaṁ aññāṇaṁ adassanaṁ anabhisamayo ananubodho asambodho appaṭivedho asaṅgāhanā apariyogāhanā asamapekkhanā apaccavekkhaṇā apaccakkhakammaṁ dummejjhaṁ bālyaṁ asampajaññaṁ moho pamoho sammoho avijjā avijjogho avijjāyogo avijjānusayo avijjāpariyuṭṭhānaṁ avijjālaṅgī moho akusalamūlaṁ—ayaṁ vuccati moho.

Tattha katamo māno? Seyyohamasmīti māno, sadisohamasmīti māno, hīnohamasmīti māno; yo evarūpo māno maññanā maññitattaṁ unnati unnamo dhajo sampaggāho ketukamyatā cittassa—ayaṁ vuccati māno.

Tattha katamā diṭṭhi? Sassato lokoti vā, asassato lokoti vā, antavā lokoti vā, anantavā lokoti vā, taṁ jīvaṁ taṁ sarīranti vā, aññaṁ jīvaṁ aññaṁ sarīranti vā, hoti tathāgato paraṁ maraṇāti vā, na hoti tathāgato paraṁ maraṇāti vā, hoti ca na ca hoti tathāgato paraṁ maraṇāti vā, neva hoti na na hoti tathāgato paraṁ maraṇāti vā; yā evarūpā diṭṭhi diṭṭhigataṁ diṭṭhigahanaṁ diṭṭhikantāro diṭṭhivisūkāyikaṁ diṭṭhivipphanditaṁ diṭṭhisaññojanaṁ gāho patiṭṭhāho abhiniveso parāmāso kummaggo micchāpatho micchattaṁ titthāyatanaṁ vipariyāsaggāho—ayaṁ vuccati diṭṭhi. Sabbāpi micchādiṭṭhi diṭṭhi.

Tattha katamā vicikicchā? Satthari kaṅkhati vicikicchati, dhamme kaṅkhati vicikicchati, saṅghe kaṅkhati vicikicchati sikkhāya kaṅkhati vicikicchati, pubbante kaṅkhati vicikicchati, aparante kaṅkhati vicikicchati, pubbantāparante kaṅkhati vicikicchati, idappaccayatā paṭiccasamuppannesu dhammesu kaṅkhati vicikicchati; yā evarūpā kaṅkhā kaṅkhāyanā kaṅkhāyitattaṁ vimati vicikicchā dveḷhakaṁ dvedhāpatho saṁsayo, anekaṁsaggāho āsappanā parisappanā apariyogāhanā thambhitattaṁ cittassa manovilekho—ayaṁ vuccati vicikicchā.

Tattha katamaṁ thinaṁ? Yā cittassa akallatā akammaññatā olīyanā sallīyanā līnaṁ līyanā līyitattaṁ thinaṁ thiyanā thiyitattaṁ cittassa—idaṁ vuccati thinaṁ.

Tattha katamaṁ uddhaccaṁ? Yaṁ cittassa uddhaccaṁ avūpasamo cetaso vikkhepo bhantattaṁ cittassa—idaṁ vuccati uddhaccaṁ.

Tattha katamaṁ ahirikaṁ? Yaṁ na hirīyati hiriyitabbena, na hirīyati pāpakānaṁ akusalānaṁ dhammānaṁ samāpattiyā—idaṁ vuccati ahirikaṁ.

Tattha katamaṁ anottappaṁ? Yaṁ na ottappati ottappitabbena, na ottappati pāpakānaṁ akusalānaṁ dhammānaṁ samāpattiyā—idaṁ vuccati anottappaṁ.

Ime dhammā kilesā.

Katame dhammā no kilesā? Te dhamme ṭhapetvā avasesā kusalākusalābyākatā dhammā kāmāvacarā, rūpāvacarā, arūpāvacarā, apariyāpannā; vedanākkhandho …pe… viññāṇakkhandho; sabbañca rūpaṁ, asaṅkhatā ca dhātu—ime dhammā no kilesā.

2.3.2.12.2. Saṅkilesikaduka

Katame dhammā saṅkilesikā? Sāsavā kusalākusalābyākatā dhammā kāmāvacarā, rūpāvacarā, arūpāvacarā; rūpakkhandho …pe… viññāṇakkhandho—ime dhammā saṅkilesikā.

Katame dhammā asaṅkilesikā? Apariyāpannā maggā ca, maggaphalāni ca, asaṅkhatā ca dhātu—ime dhammā asaṅkilesikā.

2.3.2.12.3. Saṅkiliṭṭhaduka

Katame dhammā saṅkiliṭṭhā? Tīṇi akusalamūlāni—lobho, doso, moho; tadekaṭṭhā ca kilesā, taṁsampayutto vedanākkhandho …pe… viññāṇakkhandho, taṁsamuṭṭhānaṁ kāyakammaṁ, vacīkammaṁ, manokammaṁ—ime dhammā saṅkiliṭṭhā.

Katame dhammā asaṅkiliṭṭhā? Kusalābyākatā dhammā kāmāvacarā, rūpāvacarā, arūpāvacarā, apariyāpannā; vedanākkhandho …pe… viññāṇakkhandho; sabbañca rūpaṁ, asaṅkhatā ca dhātu—ime dhammā asaṅkiliṭṭhā.

2.3.2.12.4. Kilesasampayuttaduka

Katame dhammā kilesasampayuttā? Tehi dhammehi ye dhammā sampayuttā vedanākkhandho …pe… viññāṇakkhandho—ime dhammā kilesasampayuttā.

Katame dhammā kilesavippayuttā? Tehi dhammehi ye dhammā vippayuttā vedanākkhandho …pe… viññāṇakkhandho; sabbañca rūpaṁ, asaṅkhatā ca dhātu—ime dhammā kilesavippayuttā.

2.3.2.12.5. Kilesasaṅkilesikaduka

Katame dhammā kilesā ceva saṅkilesikā ca? Teva kilesā kilesā ceva saṅkilesikā ca.

Katame dhammā saṅkilesikā ceva no ca kilesā? Tehi dhammehi ye dhammā saṅkilesikā, te dhamme ṭhapetvā avasesā sāsavā kusalākusalābyākatā dhammā kāmāvacarā, rūpāvacarā, arūpāvacarā; rūpakkhandho …pe… viññāṇakkhandho—ime dhammā saṅkilesikā ceva no ca kilesā.

2.3.2.12.6. Kilesasaṅkiliṭṭhaduka

Katame dhammā kilesā ceva saṅkiliṭṭhā ca? Teva kilesā kilesā ceva saṅkiliṭṭhā ca.

Katame dhammā saṅkiliṭṭhā ceva no ca kilesā? Tehi dhammehi ye dhammā saṅkiliṭṭhā, te dhamme ṭhapetvā vedanākkhandho …pe… viññāṇakkhandho—ime dhammā saṅkiliṭṭhā ceva no ca kilesā.

2.3.2.12.7. Kilesakilesasampayuttaduka

Katame dhammā kilesā ceva kilesasampayuttā ca? Lobho mohena kileso ceva kilesasampayutto ca, moho lobhena kileso ceva kilesasampayutto ca, doso mohena kileso ceva kilesasampayutto ca, moho dosena kileso ceva kilesasampayutto ca, māno mohena kileso ceva kilesasampayutto ca, moho mānena kileso ceva kilesasampayutto ca, diṭṭhi mohena kileso ceva kilesasampayuttā ca, moho diṭṭhiyā kileso ceva kilesasampayutto ca, vicikicchā mohena kileso ceva kilesasampayuttā ca, moho vicikicchāya kileso ceva kilesasampayutto ca, thinaṁ mohena kileso ceva kilesasampayuttañca, moho thinena kileso ceva kilesasampayutto ca, uddhaccaṁ mohena kileso ceva kilesasampayuttañca, moho uddhaccena kileso ceva kilesasampayutto ca, ahirikaṁ mohena kileso ceva kilesasampayuttañca, moho ahirikena kileso ceva kilesasampayutto ca, anottappaṁ mohena kileso ceva kilesasampayuttañca, moho anottappena kileso ceva kilesasampayutto ca.

Lobho uddhaccena kileso ceva kilesasampayutto ca, uddhaccaṁ lobhena kileso ceva kilesasampayuttañca, doso uddhaccena kileso ceva kilesasampayutto ca, uddhaccaṁ dosena kileso ceva kilesasampayuttañca, moho uddhaccena kileso ceva kilesasampayutto ca, uddhaccaṁ mohena kileso ceva kilesasampayuttañca, māno uddhaccena kileso ceva kilesasampayutto ca, uddhaccaṁ mānena kileso ceva kilesasampayuttañca, diṭṭhi uddhaccena kileso ceva kilesasampayuttā ca, uddhaccaṁ diṭṭhiyā kileso ceva kilesasampayuttañca, vicikicchā uddhaccena kileso ceva kilesasampayuttā ca, uddhaccaṁ vicikicchāya kileso ceva kilesasampayuttañca, thinaṁ uddhaccena kileso ceva kilesasampayuttañca, uddhaccaṁ thinena kileso ceva kilesasampayuttañca, ahirikaṁ uddhaccena kileso ceva kilesasampayuttañca, uddhaccaṁ ahirikena kileso ceva kilesasampayuttañca, anottappaṁ uddhaccena kileso ceva kilesasampayuttañca, uddhaccaṁ anottappena kileso ceva kilesasampayuttañca, lobho ahirikena kileso ceva kilesasampayutto ca, ahirikaṁ lobhena kileso ceva kilesasampayuttañca, doso ahirikena kileso ceva kilesasampayutto ca, ahirikaṁ dosena kileso ceva kilesasampayuttañca, moho ahirikena kileso ceva kilesasampayutto ca, ahirikaṁ mohena kileso ceva kilesasampayuttañca, māno ahirikena kileso ceva kilesasampayutto ca, ahirikaṁ mānena kileso ceva kilesasampayuttañca, diṭṭhi ahirikena kileso ceva kilesasampayuttā ca, ahirikaṁ diṭṭhiyā kileso ceva kilesasampayuttañca, vicikicchā ahirikena kileso ceva kilesasampayuttā ca, ahirikaṁ vicikicchāya kileso ceva kilesasampayuttañca, thinaṁ ahirikena kileso ceva kilesasampayuttañca, ahirikaṁ thinena kileso ceva kilesasampayuttañca, uddhaccaṁ ahirikena kileso ceva kilesasampayuttañca, ahirikaṁ uddhaccena kileso ceva kilesasampayuttañca, anottappaṁ ahirikena kileso ceva kilesasampayuttañca, ahirikaṁ anottappena kileso ceva kilesasampayuttañca.

Lobho anottappena kileso ceva kilesasampayutto ca, anottappaṁ lobhena kileso ceva kilesasampayuttañca, doso anottappena kileso ceva kilesasampayutto ca, anottappaṁ dosena kileso ceva kilesasampayuttañca, moho anottappena kileso ceva kilesasampayutto ca, anottappaṁ mohena kileso ceva kilesasampayuttañca, māno anottappena kileso ceva kilesasampayutto ca, anottappaṁ mānena kileso ceva kilesasampayuttañca, diṭṭhi anottappena kileso ceva kilesasampayuttā ca, anottappaṁ diṭṭhiyā kileso ceva kilesasampayuttañca, vicikicchā anottappena kileso ceva kilesasampayuttā ca, anottappaṁ vicikicchāya kileso ceva kilesasampayuttañca, thinaṁ anottappena kileso ceva kilesasampayuttañca, anottappaṁ thinena kileso ceva kilesasampayuttañca, uddhaccaṁ anottappena kileso ceva kilesasampayuttañca, anottappaṁ uddhaccena kileso ceva kilesasampayuttañca, ahirikaṁ anottappena kileso ceva kilesasampayuttañca, anottappaṁ ahirikena kileso ceva kilesasampayuttañca—ime dhammā kilesā ceva kilesasampayuttā ca.

Katame dhammā kilesasampayuttā ceva no ca kilesā? Tehi dhammehi ye dhammā sampayuttā te dhamme ṭhapetvā vedanākkhandho …pe… viññāṇakkhandho—ime dhammā kilesasampayuttā ceva no ca kilesā.

2.3.2.12.8. Kilesavippayuttasaṅkilesikaduka

Katame dhammā kilesavippayuttā saṅkilesikā? Tehi dhammehi ye dhammā vippayuttā sāsavā kusalābyākatā dhammā kāmāvacarā, rūpāvacarā, arūpāvacarā; rūpakkhandho …pe… viññāṇakkhandho—ime dhammā kilesavippayuttā saṅkilesikā.

Katame dhammā kilesavippayuttā asaṅkilesikā? Apariyāpannā maggā ca, maggaphalāni ca, asaṅkhatā ca dhātu—ime dhammā kilesavippayuttā asaṅkilesikā.

2.3.2.13. Piṭṭhiduka

2.3.2.13.1. Dassanenapahātabbaduka

Katame dhammā dassanena pahātabbā? Tīṇi saññojanāni—sakkāyadiṭṭhi, vicikicchā, sīlabbataparāmāso.

Tattha katamā sakkāyadiṭṭhi? Idha assutavā puthujjano ariyānaṁ adassāvī ariyadhammassa akovido ariyadhamme avinīto sappurisānaṁ adassāvī sappurisadhammassa akovido sappurisadhamme avinīto rūpaṁ attato samanupassati, rūpavantaṁ vā attānaṁ, attani vā rūpaṁ, rūpasmiṁ vā attānaṁ. Vedanaṁ …pe… saññaṁ …pe… saṅkhāre …pe… viññāṇaṁ attato samanupassati, viññāṇavantaṁ vā attānaṁ, attani vā viññāṇaṁ, viññāṇasmiṁ vā attānaṁ. Yā evarūpā diṭṭhi diṭṭhigataṁ …pe… vipariyāsaggāho—ayaṁ vuccati sakkāyadiṭṭhi.

Tattha katamā vicikicchā? Satthari kaṅkhati vicikicchati …pe… thambhitattaṁ cittassa manovilekho—ayaṁ vuccati vicikicchā.

Tattha katamo sīlabbataparāmāso? Ito bahiddhā samaṇabrāhmaṇānaṁ sīlena suddhi vatena suddhi sīlabbatena suddhīti—yā evarūpā diṭṭhi diṭṭhigataṁ …pe… vipariyāsaggāho—ayaṁ vuccati sīlabbataparāmāso. Imāni tīṇi saññojanāni, tadekaṭṭhā ca kilesā, taṁsampayutto vedanākkhandho …pe… viññāṇakkhandho, taṁsamuṭṭhānaṁ kāyakammaṁ vacīkammaṁ manokammaṁ—ime dhammā dassanena pahātabbā.

Katame dhammā na dassanena pahātabbā? Te dhamme ṭhapetvā avasesā kusalākusalābyākatā dhammā kāmāvacarā, rūpāvacarā, arūpāvacarā, apariyāpannā; vedanākkhandho …pe… viññāṇakkhandho, sabbañca rūpaṁ, asaṅkhatā ca dhātu—ime dhammā na dassanena pahātabbā.

2.3.2.13.2. Bhāvanāyapahātabbaduka

Katame dhammā bhāvanāya pahātabbā? Avaseso lobho doso moho, tadekaṭṭhā ca kilesā, taṁsampayutto vedanākkhandho …pe… viññāṇakkhandho, taṁsamuṭṭhānaṁ kāyakammaṁ, vacīkammaṁ manokammaṁ—ime dhammā bhāvanāya pahātabbā.

Katame dhammā na bhāvanāya pahātabbā? Te dhamme ṭhapetvā avasesā kusalākusalābyākatā dhammā kāmāvacarā, rūpāvacarā, arūpāvacarā, apariyāpannā; vedanākkhandho …pe… viññāṇakkhandho; sabbañca rūpaṁ, asaṅkhatā ca dhātu—ime dhammā na bhāvanāya pahātabbā.

2.3.2.13.3. Dassanenapahātabbahetukaduka

Katame dhammā dassanena pahātabbahetukā? Tīṇi saññojanāni—sakkāyadiṭṭhi, vicikicchā, sīlabbataparāmāso.

Tattha katamā sakkāyadiṭṭhi? Idha assutavā puthujjano ariyānaṁ adassāvī ariyadhammassa akovido ariyadhamme avinīto sappurisānaṁ adassāvī sappurisadhammassa akovido sappurisadhamme avinīto rūpaṁ attato samanupassati, rūpavantaṁ vā attānaṁ, attani vā rūpaṁ, rūpasmiṁ vā attānaṁ. Vedanaṁ …pe… saññaṁ …pe… saṅkhāre …pe… viññāṇaṁ attato samanupassati, viññāṇavantaṁ vā attānaṁ, attani vā viññāṇaṁ, viññāṇasmiṁ vā attānaṁ. Yā evarūpā diṭṭhi diṭṭhigataṁ …pe… vipariyāsaggāho—ayaṁ vuccati sakkāyadiṭṭhi.

Tattha katamā vicikicchā? Satthari kaṅkhati vicikicchati …pe… thambhitattaṁ cittassa manovilekho—ayaṁ vuccati vicikicchā.

Tattha katamo sīlabbataparāmāso? Ito bahiddhā samaṇabrāhmaṇānaṁ sīlena suddhi vatena suddhi sīlabbatena suddhīti—yā evarūpā diṭṭhi diṭṭhigataṁ …pe… vipariyāsaggāho—ayaṁ vuccati sīlabbataparāmāso. Imāni tīṇi saññojanāni, tadekaṭṭhā ca kilesā, taṁsampayutto vedanākkhandho …pe… viññāṇakkhandho, taṁsamuṭṭhānaṁ kāyakammaṁ, vacīkammaṁ, manokammaṁ—ime dhammā dassanena pahātabbahetukā. Tīṇi saññojanāni—sakkāyadiṭṭhi, vicikicchā, sīlabbataparāmāso—ime dhammā dassanena pahātabbā. Tadekaṭṭho lobho doso moho—ime dhammā dassanena pahātabbahetū. Tadekaṭṭhā ca kilesā, taṁsampayutto vedanākkhandho …pe… viññāṇakkhandho, taṁsamuṭṭhānaṁ kāyakammaṁ, vacīkammaṁ, manokammaṁ—ime dhammā dassanena pahātabbahetukā.

Katame dhammā na dassanena pahātabbahetukā? Te dhamme ṭhapetvā avasesā kusalākusalābyākatā dhammā kāmāvacarā, rūpāvacarā, arūpāvacarā, apariyāpannā; vedanākkhandho …pe… viññāṇakkhandho; sabbañca rūpaṁ, asaṅkhatā ca dhātu—ime dhammā na dassanena pahātabbahetukā.

2.3.2.13.4. Bhāvanāyapahātabbahetukaduka

Katame dhammā bhāvanāya pahātabbahetukā? Avaseso lobho doso moho—ime dhammā bhāvanāya pahātabbahetū. Tadekaṭṭhā ca kilesā, taṁsampayutto vedanākkhandho …pe… viññāṇakkhandho, taṁsamuṭṭhānaṁ kāyakammaṁ, vacīkammaṁ, manokammaṁ—ime dhammā bhāvanāya pahātabbahetukā.

Katame dhammā na bhāvanāya pahātabbahetukā? Te dhamme ṭhapetvā avasesā kusalākusalābyākatā dhammā kāmāvacarā, rūpāvacarā, arūpāvacarā, apariyāpannā; vedanākkhandho …pe… viññāṇakkhandho; sabbañca rūpaṁ, asaṅkhatā ca dhātu—ime dhammā na bhāvanāya pahātabbahetukā.

2.3.2.13.5. Savitakkaduka

Katame dhammā savitakkā? Savitakkabhūmiyaṁ kāmāvacare rūpāvacare apariyāpanne, vitakkaṁ ṭhapetvā, taṁsampayutto vedanākkhandho …pe… viññāṇakkhandho—ime dhammā savitakkā.

Katame dhammā avitakkā? Avitakkabhūmiyaṁ kāmāvacare rūpāvacare arūpāvacare apariyāpanne; vedanākkhandho …pe… viññāṇakkhandho; vitakko ca, sabbañca rūpaṁ, asaṅkhatā ca dhātu—ime dhammā avitakkā.

2.3.2.13.6. Savicāraduka

Katame dhammā savicārā? Savicārabhūmiyaṁ kāmāvacare rūpāvacare apariyāpanne, vicāraṁ ṭhapetvā, taṁsampayutto vedanākkhandho, saññākkhandho, saṅkhārakkhandho, viññāṇakkhandho—ime dhammā savicārā.

Katame dhammā avicārā? Avicārabhūmiyaṁ kāmāvacare rūpāvacare arūpāvacare apariyāpanne; vedanākkhandho …pe… viññāṇakkhandho; vicāro ca, sabbañca rūpaṁ, asaṅkhatā ca dhātu—ime dhammā avicārā.

2.3.2.13.7. Sappītikaduka

Katame dhammā sappītikā? Sappītikabhūmiyaṁ kāmāvacare rūpāvacare apariyāpanne, pītiṁ ṭhapetvā, taṁsampayutto vedanākkhandho …pe… viññāṇakkhandho—ime dhammā sappītikā.

Katame dhammā appītikā? Appītikabhūmiyaṁ kāmāvacare rūpāvacare arūpāvacare apariyāpanne; vedanākkhandho …pe… viññāṇakkhandho; pīti ca, sabbañca rūpaṁ, asaṅkhatā ca dhātu—ime dhammā appītikā.

2.3.2.13.8. Pītisahagataduka

Katame dhammā pītisahagatā? Pītibhūmiyaṁ kāmāvacare rūpāvacare apariyāpanne, pītiṁ ṭhapetvā, taṁsampayutto vedanākkhandho …pe… viññāṇakkhandho—ime dhammā pītisahagatā.

Katame dhammā na pītisahagatā? Na pītibhūmiyaṁ kāmāvacare rūpāvacare arūpāvacare apariyāpanne; vedanākkhandho …pe… viññāṇakkhandho; pīti ca, sabbañca rūpaṁ, asaṅkhatā ca dhātu—ime dhammā na pītisahagatā.

2.3.2.13.9. Sukhasahagataduka

Katame dhammā sukhasahagatā? Sukhabhūmiyaṁ kāmāvacare rūpāvacare apariyāpanne, sukhaṁ ṭhapetvā, taṁsampayutto saññākkhandho, saṅkhārakkhandho, viññāṇakkhandho—ime dhammā sukhasahagatā.

Katame dhammā na sukhasahagatā? Na sukhabhūmiyaṁ kāmāvacare rūpāvacare arūpāvacare apariyāpanne; vedanākkhandho …pe… viññāṇakkhandho; sukhañca, sabbañca rūpaṁ, asaṅkhatā ca dhātu—ime dhammā na sukhasahagatā.

2.3.2.13.10. Upekkhāsahagataduka

Katame dhammā upekkhāsahagatā? Upekkhābhūmiyaṁ kāmāvacare rūpāvacare arūpāvacare apariyāpanne, upekkhaṁ ṭhapetvā, taṁsampayutto saññākkhandho, saṅkhārakkhandho, viññāṇakkhandho—ime dhammā upekkhāsahagatā.

Katame dhammā na upekkhāsahagatā? Na upekkhābhūmiyaṁ kāmāvacare rūpāvacare apariyāpanne, vedanākkhandho …pe… viññāṇakkhandho, upekkhā ca, sabbañca rūpaṁ, asaṅkhatā ca dhātu—ime dhammā na upekkhāsahagatā.

2.3.2.13.11. Kāmāvacaraduka

Katame dhammā kāmāvacarā? Heṭṭhato avicinirayaṁ pariyantaṁ karitvā, uparito paranimmitavasavattī deve anto karitvā, yaṁ etasmiṁ antare etthāvacarā ettha pariyāpannā khandhadhātu āyatanā, rūpaṁ vedanā saññā saṅkhārā viññāṇaṁ—ime dhammā kāmāvacarā.

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

2.3.2.13.12. Rūpāvacaraduka

Katame dhammā rūpāvacarā? Heṭṭhato brahmalokaṁ pariyantaṁ karitvā, uparito akaniṭṭhe deve anto karitvā, 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.

2.3.2.13.13. Arūpāvacaraduka

Katame dhammā arūpāvacarā? Heṭṭhato ākāsānañcāyatanupage deve pariyantaṁ karitvā, uparito nevasaññānāsaññāyatanupage deve anto karitvā, 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.

2.3.2.13.14. Pariyāpannaduka

Katame dhammā pariyāpannā? Sāsavā kusalākusalābyākatā dhammā kāmāvacarā, rūpāvacarā, arūpāvacarā, rūpakkhandho …pe… viññāṇakkhandho—ime dhammā pariyāpannā.

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

2.3.2.13.15. Niyyānikaduka

Katame dhammā niyyānikā? Cattāro maggā apariyāpannā—ime dhammā niyyānikā.

Katame dhammā aniyyānikā? Te dhamme ṭhapetvā avasesā kusalākusalābyākatā dhammā kāmāvacarā, rūpāvacarā, arūpāvacarā, apariyāpannā; vedanākkhandho …pe… viññāṇakkhandho, sabbañca rūpaṁ, asaṅkhatā ca dhātu—ime dhammā aniyyānikā.

2.3.2.13.16. Niyataduka

Katame dhammā niyatā? Pañca kammāni ānantarikāni, yā ca micchādiṭṭhi niyatā, cattāro maggā apariyāpannā—ime dhammā niyatā.

Katame dhammā aniyatā? Te dhamme ṭhapetvā avasesā kusalākusalābyākatā dhammā kāmāvacarā, rūpāvacarā, arūpāvacarā, apariyāpannā; vedanākkhandho …pe… viññāṇakkhandho, sabbañca rūpaṁ, asaṅkhatā ca dhātu—ime dhammā aniyatā.

2.3.2.13.17. Sauttaraduka

Katame dhammā sauttarā? Sāsavā kusalākusalābyākatā dhammā kāmāvacarā, rūpāvacarā, arūpāvacarā; rūpakkhandho …pe… viññāṇakkhandho—ime dhammā sauttarā.

Katame dhammā anuttarā? Apariyāpannā maggā ca, maggaphalāni ca, asaṅkhatā ca dhātu—ime dhammā anuttarā.

2.3.2.13.18. Saraṇaduka

Katame dhammā saraṇā? Tīṇi akusalamūlāni lobho, doso, moho; tadekaṭṭhā ca kilesā, taṁsampayutto vedanākkhandho …pe… viññāṇakkhandho, taṁsamuṭṭhānaṁ kāyakammaṁ, vacīkammaṁ, manokammaṁ—ime dhammā saraṇā.

Katame dhammā araṇā? Kusalābyākatā dhammā kāmāvacarā, rūpāvacarā, arūpāvacarā, apariyāpannā; vedanākkhandho …pe… viññāṇakkhandho, sabbañca rūpaṁ, asaṅkhatā ca dhātu—ime dhammā araṇā.

Abhidhammadukaṁ.