9. Analysis of the Bases of Accomplishment1. Suttantabhājanīya

1. Analysis According to the DiscoursesCattāro iddhipādā—The four bases of accomplishment—Herein a bhikkhu develops the basis of accomplishment furnished with “wish-concentration, striving-activity”; develops the basis of accomplishment furnished with “energy-concentration, striving-activity”; develops the basis of accomplishment furnished with “consciousness-concentration, striving-activity”; develops the basis of accomplishment furnished with “reason-concentration, striving-activity”.idha bhikkhu chandasamādhipadhānasaṅkhārasamannāgataṁ iddhipādaṁ bhāveti, 1. Wish as the Basis of Accomplishmentvīriyasamādhipadhānasaṅkhārasamannāgataṁ iddhipādaṁ bhāveti, And how does a bhikkhu develop the basis of accomplishment furnished with “wish-concentration, striving-activity”? If a bhikkhu, having made wish dominant, gains concentration; gains one-pointedness of consciousness. This is called “wish-concentration”. He engenders wish, makes effort, arouses energy, exerts the mind, strives for the non-arising of evil bad states that have not arisen; engenders wish, makes effort, arouses energy, exerts the mind, strives for the abandoning of evil bad states that have arisen; engenders wish, makes effort, arouses energy, exerts the mind, strives for the arising of good states that have not arisen; engenders wish, makes effort, arouses energy, exerts the mind, strives for the stabilizing, for the collocation, for the increase, for the maturity, for the development, for the completion of good states that have arisen. These are called “striving-activity”. Thus this “wish-concentration” and this “striving-activity”, these taken together collectively and briefly go by the name “wish-concentration, striving-activity”.cittasamādhipadhānasaṅkhārasamannāgataṁ iddhipādaṁ bhāveti, Therein what iswish? That which is wish, act of wishing, desire to do, good righteous wish. This is called wish.vīmaṁsāsamādhipadhānasaṅkhārasamannāgataṁ iddhipādaṁ bhāveti.

Thereinwhat isconcentration? That which is stability, steadfastness, firmness of consciousness; non-distraction, non-wavering, mental imperturbability, calmness, controlling faculty of concentration, power of concentration, right concentration. This is called concentration.1.1. Chandiddhipāda

concentrationKathañca bhikkhu chandasamādhipadhānasaṅkhārasamannāgataṁ iddhipādaṁ bhāveti? Therein what is“striving-activity”? That which is the arousing of mental energy, toiling, endeavour, aspiring, effort, zeal, perseverance, vigour, stability, unfaltering endeavour, not relinquishing wish, not relinquishing the task, firm hold of the task, energy, controlling faculty of energy, power of energy, right effort. This is called “striving-activity”. Thus of this wish, of this concentration and of this “striving-activity” he is possessed, well possessed, attained, well attained, endowed, well endowed, furnished. Therefore this is called “furnished with `wish-concentration, striving-activity”'.Chandañce bhikkhu adhipatiṁ karitvā labhati samādhiṁ, labhati cittassekaggataṁ—“striving-activity”ayaṁ vuccati “chandasamādhi”. “Accomplishment”means: That which of these states is accomplishment, full accomplishment, act of accomplishing, act of accomplishing fully, gaining, gaining repeatedly, acquiring, acquiring well, contacting, realization, achievement.So anuppannānaṁ pāpakānaṁ akusalānaṁ dhammānaṁ anuppādāya chandaṁ janeti vāyamati vīriyaṁ ārabhati cittaṁ paggaṇhāti padahati, uppannānaṁ pāpakānaṁ akusalānaṁ dhammānaṁ pahānāya chandaṁ janeti vāyamati vīriyaṁ ārabhati cittaṁ paggaṇhāti padahati, anuppannānaṁ kusalānaṁ dhammānaṁ uppādāya chandaṁ janeti vāyamati vīriyaṁ ārabhati cittaṁ paggaṇhāti padahati, uppannānaṁ kusalānaṁ dhammānaṁ ṭhitiyā asammosāya bhiyyobhāvāya vepullāya bhāvanāya pāripūriyā chandaṁ janeti vāyamati vīriyaṁ ārabhati cittaṁ paggaṇhāti padahati. “Accomplishment”Ime vuccanti “padhānasaṅkhārā”. “Thebasis of accomplishment”means: The aggregate of feeling, aggregate of perception, aggregate of mental concomitants, aggregate of consciousness of one (in whom the accomplishments have) come to be in the aforesaid manner.Iti ayañca chandasamādhi, ime ca padhānasaṅkhārā. basis of accomplishment”Tadekajjhaṁ abhisaññūhitvā abhisaṅkhipitvā chandasamādhipadhānasaṅkhārotveva saṅkhyaṁ gacchati.

“Develops the basis of accomplishment”Tattha katamo chando? 2. Energy as the Basis of AccomplishmentYo chando chandikatā kattukamyatā kusalo dhammacchando—And how does a bhikkhu develop the basis of accomplishment furnished with “energy-concentration, striving-activity”? If a bhikkhu, having made energy dominant, gains concentration; gains one-pointedness of consciousness. This is called “energy-concentration”. He engenders wish, makes effort, arouses energy, exerts the mind, strives for the non-arising of evil bad states that have not arisen;* for the abandoning of evil bad states that have arisen;* for the arising of good states that have not arisen; engenders wish, makes effort, arouses energy, exerts the mind, strives for the stabilizing, for the collocation, for the increase, for|the maturity, for the development, for the completion of good states that have arisen. These are called “striving-activity”. Thus this “energy-concentration” and this “striving-activity”, these taken together collectively and briefly go by the name “energy-concentration, striving-activity”.ayaṁ vuccati “chando”.

* Complete as first example.Tattha katamo samādhi? * Complete as first example.Yā cittassa ṭhiti saṇṭhiti avaṭṭhiti avisāhāro avikkhepo avisāhaṭamānasatā samatho samādhindriyaṁ samādhibalaṁ sammāsamādhi—Therein what isenergy? That which is the arousing of mental energy,* right effort. This is called energy.ayaṁ vuccati “samādhi”.

energyTattha katamo padhānasaṅkhāro? * See paragraph220.Yo cetasiko vīriyārambho nikkamo parakkamo uyyāmo vāyāmo ussāho ussoḷhī thāmo ṭhiti asithilaparakkamatā anikkhittachandatā anikkhittadhuratā dhurasampaggāho vīriyaṁ vīriyindriyaṁ vīriyabalaṁ sammāvāyāmo—* See paragraph220.ayaṁ vuccati “padhānasaṅkhāro”. Therein what isconcentration? That which is stability, steadfastness, firmness of consciousness; non-distraction, non-wavering, mental imperturbability, calmness, controlling faculty of concentration, power of concentration, right concentration. This is called concentration.Iti iminā ca chandena, iminā ca samādhinā, iminā ca padhānasaṅkhārena upeto hoti samupeto upāgato samupāgato upapanno sampanno samannāgato. concentrationTena vuccati “chandasamādhipadhānasaṅkhārasamannāgato”ti.

Therein what is“striving-activity”? That which is the arousing of mental energy,* right effort. This is called “striving-activity”. Thus of this energy, of this concentration and of this “striving-activity” he is possessed,*2furnished. Therefore this is called “furnished with `energy-concentration, striving-activity”'.“Iddhī”ti. “striving-activity”Yā tesaṁ dhammānaṁ iddhi samiddhi ijjhanā samijjhanā lābho paṭilābho patti sampatti phusanā sacchikiriyā upasampadā.

* See paragraph220.*2See paragraph357.“Iddhipādo”ti. * See paragraph220.Tathābhūtassa vedanākkhandho, saññākkhandho, saṅkhārakkhandho, viññāṇakkhandho.

*2See paragraph357.“Iddhipādaṁ bhāvetī”ti. “Accomplishment”means: That which of these states is accomplishment, full accomplishment, act of accomplishing, act of accomplishing fully, gaining, gaining repeatedly, acquiring, acquiring well, contacting, realization, achievement.Te dhamme āsevati bhāveti bahulīkaroti. “Accomplishment”Tena vuccati “iddhipādaṁ bhāvetī”ti.

“Thebasis of accomplishment”means: The aggregate of feeling,* aggregate of consciousness of one (in whom the accomplishments have) come to be in the aforesaid manner.1.2. Vīriyiddhipāda

basis of accomplishment”Kathañca bhikkhu vīriyasamādhipadhānasaṅkhārasamannāgataṁ iddhipādaṁ bhāveti? * Intermediate aggregates.Vīriyañce bhikkhu adhipatiṁ karitvā labhati samādhiṁ labhati cittassekaggataṁ—* Intermediate aggregates.ayaṁ vuccati “vīriyasamādhi”. “Develops the basis of accomplishment”So anuppannānaṁ pāpakānaṁ akusalānaṁ dhammānaṁ anuppādāya chandaṁ janeti vāyamati vīriyaṁ ārabhati cittaṁ paggaṇhāti padahati, uppannānaṁ pāpakānaṁ akusalānaṁ dhammānaṁ pahānāya …pe… 3. Consciousness as the Basis of Accomplishmentanuppannānaṁ kusalānaṁ dhammānaṁ uppādāya …pe… And how does a bhikkhu develop the basis of accomplishment furnished with “consciousness-concentration, striving-activity”? If|a bhikkhu, having made consciousness dominant, gains concentration; gains one-pointedness of consciousness. This is called “consciousness-concentration”. He engenders wish, makes effort, arouses energy, exerts the mind, strives for the non-arising of evil bad states that have not arisen;* for the abandoning of evil bad states that have arisen;* for the arising of good states that have not arisen; engenders wish, makes effort, arouses energy, exerts the mind, strives for the stabilizing, for the collocation, for the increase, for the maturity, for the development, for the completion of good states that have arisen. These are called “striving-activity”. Thus this “consciousness-concentration” and this “striving-activity”, these taken together collectively and briefly go by the name “consciousness-concentration, striving-activity”.uppannānaṁ kusalānaṁ dhammānaṁ ṭhitiyā asammosāya bhiyyobhāvāya vepullāya bhāvanāya pāripūriyā chandaṁ janeti vāyamati vīriyaṁ ārabhati cittaṁ paggaṇhāti padahati. * Complete as first example.Ime vuccanti “padhānasaṅkhārā”. * Complete as first example.Iti ayañca vīriyasamādhi, ime ca padhānasaṅkhārā; Therein what isconsciousness? That which is consciousness, mind, ideation,* and, depending on the aforesaid, mind-consciousness-element. This is called consciousness.tadekajjhaṁ abhisaññūhitvā abhisaṅkhipitvā vīriyasamādhipadhānasaṅkhārotveva saṅkhyaṁ gacchati.

consciousnessTattha katamaṁ vīriyaṁ? * See paragraph184.Yo cetasiko vīriyārambho …pe… sammāvāyāmo—* See paragraph184.idaṁ vuccati “vīriyaṁ”.

Therein what isconcentration? That which is stability, steadfastness of consciousness,* right concentration. This is called concentration.Tattha katamo samādhi? concentrationYā cittassa ṭhiti saṇṭhiti avaṭṭhiti avisāhāro avikkhepo avisāhaṭamānasatā samatho samādhindriyaṁ samādhibalaṁ sammāsamādhi—* See paragraph220.ayaṁ vuccati “samādhi”.

* See paragraph220.Tattha katamo padhānasaṅkhāro? Therein what is“striving-activity”? That which is the arousing of mental energy,* right effort. This is called “striving-activity”. Thus of this consciousness, of this concentration and of this“striving-activity” he is possessed,*2furnished. Therefore this is called “furnished with `consciousness-concentration, striving-activity”'.Yo cetasiko vīriyārambho …pe… sammāvāyāmo—“striving-activity”ayaṁ vuccati “padhānasaṅkhāro”. * See paragraph220.*2See paragraph357.Iti iminā ca vīriyena, iminā ca samādhinā, iminā ca padhānasaṅkhārena upeto hoti …pe… samannāgato. * See paragraph220.Tena vuccati “vīriyasamādhipadhānasaṅkhārasamannāgato”ti.

*2See paragraph357.“Iddhī”ti. “Accomplishment”means: That which of these states is accomplishment, full accomplishment, act of accomplishing, act of accomplishing fully, gaining, gaining repeatedly, acquiring, acquiring well, contacting, realization, achievement.Yā tesaṁ dhammānaṁ iddhi samiddhi ijjhanā samijjhanā lābho paṭilābho patti sampatti phusanā sacchikiriyā upasampadā.

“Accomplishment”“Iddhipādo”ti. “Thebasis of accomplishment”means: The aggregate of feeling,* aggregate of consciousness of one (in whom the accomplishments have) come to be in the aforesaid manner.Tathābhūtassa vedanākkhandho …pe… viññāṇakkhandho.

basis of accomplishment”“Iddhipādaṁ bhāvetī”ti. * Intermediate aggregates.Te dhamme āsevati bhāveti bahulīkaroti. * Intermediate aggregates.Tena vuccati “iddhipādaṁ bhāvetī”ti.

“Develops the basis of accomplishment”1.3. Cittiddhipāda

4. Reason as the Basis of AccomplishmentKathañca bhikkhu cittasamādhipadhānasaṅkhārasamannāgataṁ iddhipādaṁ bhāveti? And how does a bhikkhu develop the basis of accomplishment furnished with “reason-concentration, striving-activity”? If a bhikkhu, having made reason dominant, gains concentration; gains one-pointedness of consciousness. This is called “reason-concentration”. He engenders wish, makes effort, arouses energy, exerts the mind, strives for the non-arising of evil bad states that have not arisen;* for the abandoning of evil bad states that have arisen;* for the arising of good states that have not arisen; engenders wish, makes effort, arouses energy, exerts the mind, strives for the stabilizing, for the collocation, for the increase, for the maturity, for the development, for the completion of good states that have arisen. These are called “striving-activity”. Thus this “reason-concentration” and this “striving-activity”, these taken together collectively and briefly go by the name “reason-concentration, striving-activity”.Cittañce bhikkhu adhipatiṁ karitvā labhati samādhiṁ labhati cittassekaggataṁ—* Complete as first example.ayaṁ vuccati “cittasamādhi”. * Complete as first example.So anuppannānaṁ pāpakānaṁ akusalānaṁ dhammānaṁ anuppādāya chandaṁ janeti vāyamati vīriyaṁ ārabhati cittaṁ paggaṇhāti padahati, uppannānaṁ pāpakānaṁ akusalānaṁ dhammānaṁ pahānāya …pe… Therein what isreason? That which is wisdom, understanding,* absence of dullness, truth investigation, right view. This is called reason.anuppannānaṁ kusalānaṁ dhammānaṁ uppādāya …pe… reasonuppannānaṁ kusalānaṁ dhammānaṁ ṭhitiyā asammosāya bhiyyobhāvāya vepullāya bhāvanāya pāripūriyā chandaṁ janeti vāyamati vīriyaṁ ārabhati cittaṁ paggaṇhāti padahati. * See paragraph525.Ime vuccanti “padhānasaṅkhārā”. * See paragraph525.Iti ayañca cittasamādhi, ime ca padhānasaṅkhārā; Therein what isconcentration? That which is stability, steadfastness of consciousness,* right concentration. This is called concentration.tadekajjhaṁ abhisaññūhitvā abhisaṅkhipitvā cittasamādhipadhānasaṅkhārotveva saṅkhyaṁ gacchati.

concentrationTattha katamaṁ cittaṁ? * See paragraph220.Yaṁ cittaṁ mano mānasaṁ …pe… tajjāmanoviññāṇadhātu—* See paragraph220.idaṁ vuccati “cittaṁ”.

Therein what is“striving-activity”? That which is the arousing of mental energy,* right effort. This is called “striving-activity”. Thus of this reason, of this concentration and of this “striving-activity” he is possessed,*2furnished. Therefore this is called `furnished with “reason-concentration, striving-activity”'.Tattha katamo samādhi? “striving-activity”Yā cittassa ṭhiti saṇṭhiti …pe… sammāsamādhi—* See paragraph220.*2See paragraph357.ayaṁ vuccati “samādhi”.

* See paragraph220.Tattha katamo padhānasaṅkhāro? *2See paragraph357.Yo cetasiko vīriyārambho …pe… sammāvāyāmo—“Accomplishment”means: That which of these states is accomplishment, full accomplishment, act of accomplishing, act of accomplishing fully, gaining, gaining repeatedly, acquiring, acquiring well, contacting, realization, achievement.ayaṁ vuccati “padhānasaṅkhāro”. “Accomplishment”Iti iminā ca cittena, iminā ca samādhinā, iminā ca padhānasaṅkhārena upeto hoti …pe… samannāgato. “Thebasis of accomplishment”means: The aggregate of feeling, aggregate of perception, aggregate of mental concomitants, aggregate of consciousness of one (in whom the accomplishments have) come to be in the aforesaid manner.Tena vuccati “cittasamādhipadhānasaṅkhārasamannāgato”ti.

basis of accomplishment”“Iddhī”ti. “Develops the basis of accomplishment”Yā tesaṁ dhammānaṁ iddhi samiddhi ijjhanā samijjhanā lābho paṭilābho patti sampatti phusanā sacchikiriyā upasampadā.

(Here Ends) Analysis According to the Discourses“Iddhipādo”ti. 2. Analysis According to AbhidhammaTathābhūtassa vedanākkhandho …pe… viññāṇakkhandho.

The four bases of accomplishment—Herein a bhikkhu develops the basis of accomplishment furnished with “wish-concentration, striving-activity”; develops the basis of accomplishment furnished with “energy-concentration, striving-activity”; develops the basis of accomplishment furnished with “consciousness-concentration, striving-activity”; develops the basis of accomplishment furnished with “reason-concentration, striving-activity”.“Iddhipādaṁ bhāvetī”ti. 1. Wish as the Basis of AccomplishmentTe dhamme āsevati bhāveti bahulīkaroti. And how does a bhikkhu develop the basis of accomplishment furnished with “wish-concentration, striving-activity”? Herein at the time when a bhikkhu develops supramundane jhāna tending to release, dispersive of continuing rebirth and death; he, for the abandoning of wrong view, for the entering of the first stage, aloof from sense pleasures,* attains and dwells in the first jhāna that is hard practice and knowledge slowly acquired; at that time he develops the basis of accomplishment furnished with “wish-concentration, striving-activity”.Tena vuccati “iddhipādaṁ bhāvetī”ti.

* See paragraph205.1.4. Vīmaṁsiddhipāda

* See paragraph205.Kathañca bhikkhu vīmaṁsāsamādhipadhānasaṅkhārasamannāgataṁ iddhipādaṁ bhāveti? Therein what iswish? That which is wish, act of wishing, desire to do, good righteous wish. This is called wish.Vīmaṁsañce bhikkhu adhipatiṁ karitvā labhati samādhiṁ labhati cittassekaggataṁ—Therein what isconcentration? That which is stability, steadfastness of consciousness,* right concentration, concentration-enlightenment-factor, path constituent, included in the path. This is called concentration.ayaṁ vuccati “vīmaṁsāsamādhi”. concentrationSo anuppannānaṁ pāpakānaṁ akusalānaṁ dhammānaṁ anuppādāya chandaṁ janeti vāyamati vīriyaṁ ārabhati cittaṁ paggaṇhāti padahati, uppannānaṁ pāpakānaṁ akusalānaṁ dhammānaṁ pahānāya …pe… * See paragraph220.anuppannānaṁ kusalānaṁ dhammānaṁ uppādāya …pe… * See paragraph220.uppannānaṁ kusalānaṁ dhammānaṁ ṭhitiyā asammosāya bhiyyobhāvāya vepullāya bhāvanāya pāripūriyā chandaṁ janeti vāyamati vīriyaṁ ārabhati cittaṁ paggaṇhāti padahati. Therein what is“striving-activity”? That which is the arousing of mental energy,* right effort, energy-enlightenment-factor, path constituent, included in the path. This is called “striving-activity”. Thus of this wish, of this concentration and of this “striving-activity” he is possessed,*2furnished. Therefore this is called “furnished with `wish-concentration, striving-activity”'.Ime vuccanti “padhānasaṅkhārā”. “striving-activity”Iti ayañca vīmaṁsāsamādhi, ime ca padhānasaṅkhārā; * See paragraph220.*2See paragraph357.tadekajjhaṁ abhisaññūhitvā abhisaṅkhipitvā vīmaṁsāsamādhipadhānasaṅkhārotveva saṅkhyaṁ gacchati.

* See paragraph220.Tattha katamā vīmaṁsā? *2See paragraph357.Yā paññā pajānanā …pe… amoho dhammavicayo sammādiṭṭhi—“Accomplishment”means: That which of these states is accomplishment, full accomplishment, act of accomplishing, act of accomplishing fully, gaining, gaining repeatedly, acquiring, acquiring well, contacting, realization, achievement.ayaṁ vuccati “vīmaṁsā”.

“Accomplishment”Tattha katamo samādhi? basis of accomplishment”Yā cittassa ṭhiti saṇṭhiti …pe… sammāsamādhi—* See Dhammasaṅgaṇī paragraph277.ayaṁ vuccati “samādhi”.

* See Dhammasaṅgaṇī paragraph277.Tattha katamo padhānasaṅkhāro? “Develops the basis of accomplishment”Yo cetasiko vīriyārambho …pe… sammāvāyāmo—2. Energy as the Basis of Accomplishmentayaṁ vuccati “padhānasaṅkhāro”. And how does a bhikkhu develop the basis of accomplishment furnished with “energy-concentration, striving-activity”? Herein at the time when a bhikkhu develops supramundane jhāna tending to release, dispersive of continuing rebirth and death; he, for the abandoning of wrong view, for the entering of the first stage, aloof from sense pleasures,* attains and dwells in the first jhāna that is hard practice and knowledge slowly acquired; at that time he develops the basis of accomplishment furnished with “energy-concentration, striving-activity”.Iti imāya ca vīmaṁsāya, iminā ca samādhinā, iminā ca padhānasaṅkhārena upeto hoti …pe… samannāgato. * See paragraph205.Tena vuccati “vīmaṁsāsamādhipadhānasaṅkhārasamannāgato”ti.

* See paragraph205.“Iddhī”ti. Therein what isenergy? That which is the arousing of mental energy,* right effort, energy-enlightenment-factor, path constituent, included in the path. This is called energy.Yā tesaṁ dhammānaṁ iddhi samiddhi ijjhanā samijjhanā lābho paṭilābho patti sampatti phusanā sacchikiriyā upasampadā.

energy“Iddhipādo”ti. * See paragraph220.Tathābhūtassa vedanākkhandho, saññākkhandho, saṅkhārakkhandho, viññāṇakkhandho.

* See paragraph220.“Iddhipādaṁ bhāvetī”ti. Therein what isconcentration? That which is stability, steadfastness of consciousness,* right concentration, concentration-enlightenment-factor, path constituent, included in the path. This is called concentration.Te dhamme āsevati bhāveti bahulīkaroti. concentrationTena vuccati “iddhipādaṁ bhāvetī”ti.

* See paragraph220.Suttantabhājanīyaṁ.

* See paragraph220.2. Abhidhammabhājanīya

Therein what is“striving-activity”? That which is the arousing of mental energy,* right effort, energy-enlightenment-factor, path constituent, included in the path. This is called “striving-activity”. Thus of this energy, of this concentration and of this “striving-activity” he is possessed,*2furnished. Therefore this is called “furnished with `energy-concentration, striving-activity”'.Cattāro iddhipādā—“striving-activity”idha bhikkhu chandasamādhipadhānasaṅkhārasamannāgataṁ iddhipādaṁ bhāveti, * See paragraph220.*2See paragraph357.vīriyasamādhipadhānasaṅkhārasamannāgataṁ iddhipādaṁ bhāveti, * See paragraph220.cittasamādhipadhānasaṅkhārasamannāgataṁ iddhipādaṁ bhāveti, *2See paragraph357.vīmaṁsāsamādhipadhānasaṅkhārasamannāgataṁ iddhipādaṁ bhāveti.

“Accomplishment”means: That which of these states is accomplishment, full accomplishment, act of accomplishing, act of accomplishing fully, gaining, gaining repeatedly, acquiring, acquiring well, contacting, realization, achievement.2.1. Chandiddhipāda

“Accomplishment”Kathañca bhikkhu chandasamādhipadhānasaṅkhārasamannāgataṁ iddhipādaṁ bhāveti? “Thebasis of accomplishment”means: The contact,* exertion, non-wavering of one (in whom the accomplishments have) come to be in the aforesaid manner.Idha bhikkhu yasmiṁ samaye lokuttaraṁ jhānaṁ bhāveti niyyānikaṁ apacayagāmiṁ diṭṭhigatānaṁ pahānāya paṭhamāya bhūmiyā pattiyā vivicceva kāmehi …pe… paṭhamaṁ jhānaṁ upasampajja viharati dukkhapaṭipadaṁ dandhābhiññaṁ, tasmiṁ samaye chandasamādhipadhānasaṅkhārasamannāgataṁ iddhipādaṁ bhāveti.

basis of accomplishment”Tattha katamo chando? * See Dhammasaṅgaṇī paragraph277.Yo chando chandikatā kattukamyatā kusalo dhammacchando—* See Dhammasaṅgaṇī paragraph277.ayaṁ vuccati “chando”.

“Develops the basis of accomplishment”Tattha katamo samādhi? 3. Consciousness as the Basis of AccomplishmentYā cittassa ṭhiti saṇṭhiti …pe… sammāsamādhi samādhisambojjhaṅgo maggaṅgaṁ maggapariyāpannaṁ—And how does a bhikkhu develop the basis of accomplishment furnished with “consciousness-concentration, striving-activity”? Herein at the time when a bhikkhu developssupramundane jhāna tending to release, dispersive of continuing rebirth and|death; he, for the abandoning of wrong view, for the entering of the first stage, aloof from sense pleasures,* attains and dwells in the first jhāna that is hard practice and knowledge slowly acquired; at that time he develops the basis of accomplishment furnished with “consciousness-concentration, striving-activity”.ayaṁ vuccati “samādhi”.

* See paragraph205.Tattha katamo padhānasaṅkhāro? * See paragraph205.Yo cetasiko vīriyārambho …pe… sammāvāyāmo vīriyasambojjhaṅgo maggaṅgaṁ maggapariyāpannaṁ—Therein what isconsciousness? That which is consciousness, mind, ideation,* and, depending on the aforesaid, mind-consciousness-element. This is called consciousness.ayaṁ vuccati “padhānasaṅkhāro”. consciousnessIti iminā ca chandena, iminā ca samādhinā, iminā ca padhānasaṅkhārena upeto hoti …pe… samannāgato. * See paragraph184.Tena vuccati “chandasamādhipadhānasaṅkhārasamannāgato”ti.

* See paragraph184.“Iddhī”ti. Therein what isconcentration? That which is stability, steadfastness of consciousness,* right concentration, concentration-enlightenment-factor, path constituent, included in the path. This is called concentration.Yā tesaṁ dhammānaṁ iddhi samiddhi ijjhanā samijjhanā lābho paṭilābho patti sampatti phusanā sacchikiriyā upasampadā.

concentration“Iddhipādo”ti. * See paragraph220.Tathābhūtassa phasso …pe… paggāho avikkhepo.

* See paragraph220.“Iddhipādaṁ bhāvetī”ti. Therein what is“striving-activity”? That which is the arousing of mental energy,* right effort, energy-enlightenment-factor, path constituent, included in the path. This is called “striving-activity”. Thus of this consciousness, of this concentration and of this “striving-activity” he is possessed,*2furnished. Therefore this is called “furnished with `consciousness-concentration, striving-activity”'.Te dhamme āsevati bhāveti bahulīkaroti. “striving-activity”Tena vuccati “iddhipādaṁ bhāvetī”ti.

* See paragraph220.*2See paragraph357.2.2. Vīriyiddhipāda

* See paragraph220.Kathañca bhikkhu vīriyasamādhipadhānasaṅkhārasamannāgataṁ iddhipādaṁ bhāveti? *2See paragraph357.Idha bhikkhu yasmiṁ samaye lokuttaraṁ jhānaṁ bhāveti niyyānikaṁ apacayagāmiṁ diṭṭhigatānaṁ pahānāya paṭhamāya bhūmiyā pattiyā vivicceva kāmehi …pe… paṭhamaṁ jhānaṁ upasampajja viharati dukkhapaṭipadaṁ dandhābhiññaṁ, tasmiṁ samaye vīriyasamādhipadhānasaṅkhārasamannāgataṁ iddhipādaṁ bhāveti.

“Accomplishment”means: That which of these states is accomplishment, full accomplishment, act of accomplishing, act of accomplishing fully, gaining, gaining repeatedly, acquiring, acquiring well, contacting, realization, achievement.Tattha katamaṁ vīriyaṁ? “Accomplishment”Yo cetasiko vīriyārambho …pe… sammāvāyāmo vīriyasambojjhaṅgo maggaṅgaṁ maggapariyāpannaṁ—“Thebasis of accomplishment”means: The contact,* exertion, non-wavering of one (in whom the accomplishments have) come to be in the aforesaid manner.idaṁ vuccati “vīriyaṁ”.

basis of accomplishment”Tattha katamo samādhi? * See Dhammasaṅgaṇī paragraph277.Yā cittassa ṭhiti saṇṭhiti …pe… sammāsamādhi samādhisambojjhaṅgo maggaṅgaṁ maggapariyāpannaṁ—* See Dhammasaṅgaṇī paragraph277.ayaṁ vuccati “samādhi”.

“Develops the basis of accomplishment”Tattha katamo padhānasaṅkhāro? 4. Reason as the Basis of AccomplishmentYo cetasiko vīriyārambho …pe… sammāvāyāmo vīriyasambojjhaṅgo maggaṅgaṁ maggapariyāpannaṁ—And how does a bhikkhu develop the basis of accomplishment furnished with “reason-concentration, striving-activity”? Herein at the time when a bhikkhu develops supramundane jhāna tending to release, dispersive of continuing rebirth and death; he, for the abandoning of wrong view, for the entering of the first stage, aloof from sense pleasures,* attains and dwells in the first jhāna that is hard practice and knowledge slowly acquired; at that time he develops the basis of accomplishment furnished with “reason-concentration, striving-activity”.ayaṁ vuccati “padhānasaṅkhāro”. * See paragraph205.Iti iminā ca vīriyena, iminā ca samādhinā, iminā ca padhānasaṅkhārena upeto hoti …pe… samannāgato. * See paragraph205.Tena vuccati “vīriyasamādhipadhānasaṅkhārasamannāgato”ti.

Therein what isreason? That which is wisdom, understanding,* absence of dullness, truth investigation, right view, truth investigation-enlightenment-factor, path constituent, included in the path. This is called reason.“Iddhī”ti. reasonYā tesaṁ dhammānaṁ iddhi samiddhi ijjhanā samijjhanā lābho paṭilābho patti sampatti phusanā sacchikiriyā upasampadā.

* See paragraph525.“Iddhipādo”ti. * See paragraph525.Tathābhūtassa phasso …pe… paggāho avikkhepo.

Therein what isconcentration? That which is stability, steadfastness of consciousness,* right concentration,concentration-enlightenment-factor, path constituent, included in the path. This is called concentration.“Iddhipādaṁ bhāvetī”ti. concentrationTe dhamme āsevati bhāveti bahulīkaroti. * See paragraph220.Tena vuccati “iddhipādaṁ bhāvetī”ti.

* See paragraph220.2.3. Cittiddhipāda

Therein what is“striving-activity”? That which is the arousing of mental energy,* right effort, energy-enlightenment-factor, path constituent, included in the path. This is called “striving-activity”. Thus of this reason, of this concentration and of this “striving-activity” he is possessed, well possessed, attained, well attained, endowed, well endowed, furnished. Therefore this is called “furnished with `reason-concentration, striving-activity”'.Kathañca bhikkhu cittasamādhipadhānasaṅkhārasamannāgataṁ iddhipādaṁ bhāveti? “striving-activity”Idha bhikkhu yasmiṁ samaye lokuttaraṁ jhānaṁ bhāveti niyyānikaṁ apacayagāmiṁ diṭṭhigatānaṁ pahānāya paṭhamāya bhūmiyā pattiyā vivicceva kāmehi …pe… paṭhamaṁ jhānaṁ upasampajja viharati dukkhapaṭipadaṁ dandhābhiññaṁ, tasmiṁ samaye cittasamādhipadhānasaṅkhārasamannāgataṁ iddhipādaṁ bhāveti.

* See paragraph220.Tattha katamaṁ cittaṁ? * See paragraph220.Yaṁ cittaṁ mano mānasaṁ …pe… tajjāmanoviññāṇadhātu—“Accomplishment”means: That which of these states is accomplishment, full accomplishment, act of accomplishing, act of accomplishing fully, gaining, gaining repeatedly, acquiring, acquiring well, contacting, realization, achievement.idaṁ vuccati “cittaṁ”.

“Accomplishment”Tattha katamo samādhi? “Thebasis of accomplishment”means: The contact,* exertion, non-wavering of one (in whom the accomplishments have) come to be in the aforesaid manner.Yā cittassa ṭhiti saṇṭhiti …pe… sammāsamādhi samādhisambojjhaṅgo maggaṅgaṁ maggapariyāpannaṁ—basis of accomplishment”ayaṁ vuccati “samādhi”.

* See Dhammasaṅgaṇī paragraph277.Tattha katamo padhānasaṅkhāro? * See Dhammasaṅgaṇī paragraph277.Yo cetasiko vīriyārambho …pe… sammāvāyāmo vīriyasambojjhaṅgo maggaṅgaṁ maggapariyāpannaṁ—“Develops the basis of accomplishment”ayaṁ vuccati “padhānasaṅkhāro”. The four bases of accomplishment are: Wish as the basis of accomplishment, energy as the basis of accomplishment, consciousness as the basis of accomplishment, reason as the basis of accomplishment.Iti iminā ca cittena, iminā ca samādhinā, iminā ca padhānasaṅkhārena upeto hoti …pe… samannāgato. Therein what iswish as the basis of accomplishment?Tena vuccati “cittasamādhipadhānasaṅkhārasamannāgato”ti.

wish as the basis of accomplishment“Iddhī”ti. Herein at the time when a bhikkhu develops supramundane jhāna tending to release, dispersive of continuing rebirth and death; he, for the abandoning of wrong view, for the entering of the first stage, aloof from sense pleasures,* attains and dwells in the first jhāna that is hard practice and knowledge slowly acquired; that which at that time is wish, act of wishing, desire to do, good righteous wish. This is called wish as the basis of accomplishment. (As also are) The remaining states associated with wish as the basis of accomplishment.Yā tesaṁ dhammānaṁ iddhi samiddhi ijjhanā samijjhanā lābho paṭilābho patti sampatti phusanā sacchikiriyā upasampadā.

* See paragraph205.“Iddhipādo”ti. * See paragraph205.Tathābhūtassa phasso …pe… paggāho avikkhepo.

Therein what isenergy as the basis of accomplishment?Herein at the time when a bhikkhu develops supramundane jhāna tending to release, dispersive of continuing rebirth and death; he, for the abandoning of wrong view, for the entering of the first stage, aloof from sense pleasures,* attains and dwells in the first jhāna that is hard practice and knowledge slowly acquired; that which at that time is the arousing of mental energy,*2right effort, energy-enlightenment-factor, path constituent, included in the path. This is called energy as the basis of accomplishment. (As also are) The remaining states associated with energy as the basis of accomplishment.“Iddhipādaṁ bhāvetī”ti. energy as the basis of accomplishment?Te dhamme āsevati bhāveti bahulīkaroti. * See paragraph205.*2See paragraph220.Tena vuccati “iddhipādaṁ bhāvetī”ti.

* See paragraph205.2.4. Vīmaṁsiddhipāda

*2See paragraph220.Kathañca bhikkhu vīmaṁsāsamādhipadhānasaṅkhārasamannāgataṁ iddhipādaṁ bhāveti? Therein what isconsciousness as the basis of accomplishment? Herein at the time when a bhikkhu developssupramundane jhāna tending to release, dispersive of continuing rebirth and death; he, for the abandoning of wrong view, for the entering of the first stage, aloof from sense pleasures,* attains and dwells in the first jhāna that is hard practice and knowledge slowly|acquired; that which at that time is consciousness, mind, ideation,*2and, depending on the aforesaid, mind-consciousness-element. This is called consciousness as the basis of accomplishment. (As also are) The remaining states associated with consciousness as the basis of accomplishment.Idha bhikkhu yasmiṁ samaye lokuttaraṁ jhānaṁ bhāveti niyyānikaṁ apacayagāmiṁ diṭṭhigatānaṁ pahānāya paṭhamāya bhūmiyā pattiyā vivicceva kāmehi …pe… paṭhamaṁ jhānaṁ upasampajja viharati dukkhapaṭipadaṁ dandhābhiññaṁ, tasmiṁ samaye vīmaṁsāsamādhipadhānasaṅkhārasamannāgataṁ iddhipādaṁ bhāveti.

consciousness as the basis of accomplishmentTattha katamā vīmaṁsā? * See paragraph205.*2See paragraph184.Yā paññā pajānanā …pe… amoho dhammavicayo sammādiṭṭhi dhammavicayasambojjhaṅgo maggaṅgaṁ maggapariyāpannaṁ—* See paragraph205.ayaṁ vuccati “vīmaṁsā”.

*2See paragraph184.Tattha katamo samādhi? Therein what isreason as the basis of accomplishment? Herein at the time when a bhikkhu develops supramundane jhāna tending to release, dispersive of continuing rebirth and death; he, for the abandoning of wrong view, for the entering of the first stage, aloof from sense pleasures,* attains and dwells in the first jhāna that is hard practice and knowledge slowly acquired; that which at that time is wisdom, understanding,*2absence of dullness, truth investigation, right view, truth investigation-enlightenment-factor, path constituent, included in the path. This is called reason as the basis of accomplishment. (As also are) The remaining states associated with reason as the basis of accomplishment,Yā cittassa ṭhiti saṇṭhiti …pe… sammāsamādhi samādhisambojjhaṅgo maggaṅgaṁ maggapariyāpannaṁ—reason as the basis of accomplishmentayaṁ vuccati “samādhi”.

* See paragraph205.*2See paragraph525.Tattha katamo padhānasaṅkhāro? * See paragraph205.Yo cetasiko vīriyārambho …pe… sammāvāyāmo vīriyasambojjhaṅgo maggaṅgaṁ maggapariyāpannaṁ—*2See paragraph525.ayaṁ vuccati “padhānasaṅkhāro”. (Here Ends) Analysis According to AbhidhammaIti imāya ca vīmaṁsāya, iminā ca samādhinā, iminā ca padhānasaṅkhārena upeto hoti samupeto upāgato samupāgato upapanno sampanno samannāgato. 3. InterrogationTena vuccati “vīmaṁsāsamādhipadhānasaṅkhārasamannāgato”ti

The four bases of accomplishment—Herein a bhikkhu develops the basis of accomplishment furnished with “wish-concentration, striving-activity”; “energy-concentration”;* “consciousness-concentration”;* develops the basis of accomplishment furnished with “reason-concentration, striving-activity”.“Iddhī”ti. * Complete as final example.Yā tesaṁ dhammānaṁ iddhi samiddhi ijjhanā samijjhanā lābho paṭilābho patti sampatti phusanā sacchikiriyā upasampadā.

* Complete as final example.“Iddhipādo”ti. Of the four bases of accomplishment how many are good; how many bad; how many neither-good-nor-bad.* How many with cause of bewailing; how many without cause of bewailing?Tathābhūtassa phasso …pe… paggāho avikkhepo.

* Remaining appropriate triplets and couplets.“Iddhipādaṁ bhāvetī”ti. * Remaining appropriate triplets and couplets.Te dhamme āsevati bhāveti bahulīkaroti. 1. The TripletsTena vuccati “iddhipādaṁ bhāvetī”ti.

(The four bases of accomplishment) Are only good. Sometimes are associated with pleasant feeling; sometimes are associated|with neither-painful-nor-pleasant feeling. Are productive of resultant. Are not grasped (by craving and false view), are not objects of the attachments. Are not corrupt, are not objects of the corruptions. Sometimes are accompanied by initial application, accompanied by sustained application; sometimes are without initial application, sustained application only; sometimes are without initial application, without sustained application. Sometimes are accompanied by zest; sometimes are accompanied by pleasure; sometimes are accompanied by indifference. Are not to be abandoned either by the first path or by the subsequent paths. Have no roots to be abandoned either by the first path or by the subsequent paths. Are dispersive (of continuing rebirth and death). Are of the seven supramundane stages. Are immeasurable. Have immeasurable object. Are superior. Are right (states with) fixed (resultant time). Do not have path as their object; have path as their cause; do not have path as their dominating factor. Sometimes are risen; sometimes are not risen; should not be said to be, bound to arise. Sometimes are past; sometimes are future; sometimes are present. Should not be said to have either, past object, future object or present object. Sometimes are internal; sometimes are external; sometimes are both internal and external. Have external object. Are not visible, are not impingent.Cattāro iddhipādā—2. The Coupletschandiddhipādo, vīriyiddhipādo, cittiddhipādo, vīmaṁsiddhipādo.

Reason as the basis of accomplishment is root. Three bases of accomplishment are not roots. (The four bases of accomplishment) Are accompanied by roots. Are associated with roots. Reason as the basis of accomplishment is root also accompanied by root. Three bases of accomplishment should not be said to be, roots also accompanied by roots; (they) are accompanied by roots but are not roots. Reason as the basis of accomplishment is root also associated with root. Three bases of accomplishment should not be said to be, roots also associated with roots; (they) are associated with roots but are not roots. Three bases of accomplishment are not roots, are accompanied by roots. Reason as the basis of accomplishment should not be said to be, not root, accompanied by root or not root, not accompanied by root. (The four bases of accomplishment) Are with cause. Are conditioned. Are not visible. Are not impingent. Are not material. Are supramundane. Are cognizable by one way; are not|cognizable by another way. Are not defilements. Are not objects of the defilements. Are not associated with the defilements. Should not be said to be, defilements also objects of the defilements or objects of the defilements but are not defilements. Should not be said to be, defilements also associated with the defilements or associated with the defilements but are not defilements. Are not associated with the defilements, are not objects of the defilements.Tattha katamo chandiddhipādo? (The four bases of accomplishment) Are not fetters.* Are not ties.* Are not floods.* Are not bonds.* Are not hindrances.* Are not perversions.* Have objects. Three bases of accomplishment are not consciousness. Consciousness as basis of accomplishment is consciousness. Three bases of accomplishment are mental concomitants. Consciousness as the basis of accomplishment is not mental concomitant. Three bases of accomplishment are associated with consciousness. Consciousness as the basis of accomplishment should not be said to be, associated with consciousness or not associated with consciousness. Three bases of accomplishment are conjoined with consciousness. Consciousness as the basis of accomplishment should not be said to be, conjoined with consciousness or not conjoined with consciousness. Three bases of accomplishment are generated by consciousness. Consciousness as the basis of accomplishment is not generated by consciousness. Three bases of accomplishment are co-existent with consciousness. Consciousness as the basis of accomplishment is not co-existent with consciousness. Three bases of accomplishment accompany consciousness. Consciousness as the basis of accomplishment does not accompany consciousness. Three bases of accomplishment are conjoined with, generated by consciousness. Consciousness as the basis of accomplishment is not conjoined with, not generated by consciousness. Three bases of accomplishment are conjoined with, generated by, co-existent with consciousness. Consciousness as the basis of accomplishment is not conjoined with, not generated by, not co-existent with consciousness. Three bases of accomplishment are conjoined with, generated by, accompany consciousness. Consciousness as the basis of accomplishment is not conjoined with, not generated by, does not accompany consciousness.Idha bhikkhu yasmiṁ samaye lokuttaraṁ jhānaṁ bhāveti niyyānikaṁ apacayagāmiṁ diṭṭhigatānaṁ pahānāya paṭhamāya bhūmiyā pattiyā vivicceva kāmehi …pe… paṭhamaṁ jhānaṁ upasampajja viharati dukkhapaṭipadaṁ dandhābhiññaṁ, yo tasmiṁ samaye chando chandikatā kattukamyatā kusalo dhammacchando—* Complete as for defilements in previous paragraph.ayaṁ vuccati “chandiddhipādo”. * Complete as for defilements in previous paragraph.Avasesā dhammā chandiddhipādasampayuttā.

Threebases of accomplishment are external. Consciousness as the basis of accomplishment is internal. (The four bases of accomplishment) Are not derived. Are not grasped. Are not attachments.* Are not corruptions.* Are not to be abandoned by the first path. Are not to be abandoned by the subsequent paths. Have no roots to be abandoned by the first path. Have no roots to be abandoned by the subsequent paths. Sometimes are accompanied by initial application; sometimes are without initial application.Sometimes are accompanied by sustained application; sometimes are without sustained application. Sometimes are with zest; sometimes are without zest. Sometimes are accompanied by zest; sometimes are not accompanied by zest. Sometimes are accompanied by pleasure; sometimes are not accompanied by pleasure. Sometimes are accompanied by indifference; sometimes are not accompanied by indifference. Are not characteristic of the plane of desire. Are not characteristic of the plane of form. Are not characteristic of the formless plane. Are not included (i.e. are supramundane). Tend to release. Are of fixed (resultant time). Are not surpassable. Are without cause of bewailing.Tattha katamo vīriyiddhipādo? * Complete as for defilements in earlier paragraph.Idha bhikkhu yasmiṁ samaye lokuttaraṁ jhānaṁ bhāveti niyyānikaṁ apacayagāmiṁ diṭṭhigatānaṁ pahānāya paṭhamāya bhūmiyā pattiyā vivicceva kāmehi …pe… paṭhamaṁ jhānaṁ upasampajja viharati dukkhapaṭipadaṁ dandhābhiññaṁ, yo tasmiṁ samaye cetasiko vīriyārambho …pe… sammāvāyāmo vīriyasambojjhaṅgo maggaṅgaṁ maggapariyāpannaṁ—* Complete as for defilements in earlier paragraph.ayaṁ vuccati “vīriyiddhipādo”. (Here Ends) InterrogationAvasesā dhammā vīriyiddhipādasampayuttā.

Analysis of the Basis of Accomplishment is EndedTattha katamo cittiddhipādo? The Book of Analysis, an English translation of the Pali Abhidhamma Vibhaṅga. Translated byPaṭhamkyaw Ashin Thiṭṭila (Seiṭṭhila). Published by Pali Text Society,1969.Idha bhikkhu yasmiṁ samaye lokuttaraṁ jhānaṁ bhāveti niyyānikaṁ apacayagāmiṁ diṭṭhigatānaṁ pahānāya paṭhamāya bhūmiyā pattiyā vivicceva kāmehi …pe… paṭhamaṁ jhānaṁ upasampajja viharati dukkhapaṭipadaṁ dandhābhiññaṁ, yaṁ tasmiṁ samaye cittaṁ mano mānasaṁ …pe… tajjāmanoviññāṇadhātu—Paṭhamkyaw Ashin Thiṭṭila (Seiṭṭhila)ayaṁ vuccati “cittiddhipādo”. This SuttaCentral edition was prepared byManfred WierichandVen. Vimalaand proofread byAriya Baumann. Some changes were introduced:Avasesā dhammā cittiddhipādasampayuttā.

Manfred WierichTattha katamo vīmaṁsiddhipādo? Ven. VimalaIdha bhikkhu yasmiṁ samaye lokuttaraṁ jhānaṁ bhāveti niyyānikaṁ apacayagāmiṁ diṭṭhigatānaṁ pahānāya paṭhamāya bhūmiyā pattiyā vivicceva kāmehi …pe… paṭhamaṁ jhānaṁ upasampajja viharati dukkhapaṭipadaṁ dandhābhiññaṁ, yā tasmiṁ samaye paññā pajānanā …pe… amoho dhammavicayo sammādiṭṭhi dhammavicayasambojjhaṅgo maggaṅgaṁ maggapariyāpannaṁ—Ariya Baumannayaṁ vuccati “vīmaṁsiddhipādo”. Internal and external links were added, so that readers can easily click the numerous references.Some abbreviations were expanded.Obvious oversights and errors were corrected, all of them minor.Avasesā dhammā vīmaṁsiddhipādasampayuttā.

Internal and external links were added, so that readers can easily click the numerous references.Abhidhammabhājanīyaṁ.

Some abbreviations were expanded.3. Pañhāpucchaka

Obvious oversights and errors were corrected, all of them minor.Cattāro iddhipādā—The pagination of the originalidha bhikkhu chandasamādhipadhānasaṅkhārasamannāgataṁ iddhipādaṁ bhāveti, vīriyasamādhi …pe… This electronic version is published under the terms of the Creative Commons Attribution Non-Commercial 3.0 licence (CC BY-NC 3.0) as found here:http://creativecommons.org/licenses/by-nc/3.0/cittasamādhi …pe… All copyright is owned by the Pali Text Society. See also the statement under http://www.palitext.com/ → Publications → Copyright Announcement. For non-commercial use only.vīmaṁsāsamādhipadhānasaṅkhārasamannāgataṁ iddhipādaṁ bhāveti.

Catunnaṁ iddhipādānaṁ kati kusalā, kati akusalā, kati abyākatā …pe… kati saraṇā, kati araṇā?

3.1. Tika

Kusalāyeva.

Siyā sukhāya vedanāya sampayuttā, siyā adukkhamasukhāya vedanāya sampayuttā.

Vipākadhammadhammā.

Anupādinnaanupādāniyā.

Asaṅkiliṭṭhaasaṅkilesikā.

Siyā savitakkasavicārā, siyā avitakkavicāramattā, siyā avitakkaavicārā.

Siyā pītisahagatā, siyā sukhasahagatā, siyā upekkhāsahagatā.

Neva dassanena na bhāvanāya pahātabbā.

Neva dassanena na bhāvanāya pahātabbahetukā.

Apacayagāmino.

Sekkhā.

Appamāṇā.

Appamāṇārammaṇā.

Paṇītā.

Sammattaniyatā.

Na maggārammaṇā, maggahetukā, na maggādhipatino.

Siyā uppannā, siyā anuppannā, na vattabbā uppādinoti.

Siyā atītā, siyā anāgatā, siyā paccuppannā.

Na vattabbā atītārammaṇātipi, anāgatārammaṇātipi, paccuppannārammaṇātipi.

Siyā ajjhattā, siyā bahiddhā, siyā ajjhattabahiddhā.

Bahiddhārammaṇā.

Anidassanaappaṭighā.

3.2. 3.2 Duka

3.2.1. Hetugocchaka

Vīmaṁsiddhipādo hetu, tayo iddhipādā na hetū. Sahetukā. Hetusampayuttā. Vīmaṁsiddhipādo hetu ceva sahetuko ca, tayo iddhipādā na vattabbā “hetū ceva sahetukā cā”ti, sahetukā ceva na ca hetū. Vīmaṁsiddhipādo hetu ceva hetusampayutto ca, tayo iddhipādā na vattabbā “hetū ceva hetusampayuttā cā”ti, hetusampayuttā ceva na ca hetū. Tayo iddhipādā na hetū sahetukā, vīmaṁsiddhipādo na vattabbo “na hetu sahetuko”tipi, “na hetu ahetuko”tipi.

9.3.2.2. Cūḷantaradukādi

Sappaccayā. Saṅkhatā. Anidassanā. Appaṭighā. Arūpā. Lokuttarā. Kenaci viññeyyā, kenaci na viññeyyā. No āsavā. Anāsavā. Āsavavippayuttā. Na vattabbā āsavā ceva sāsavā cātipi, sāsavā ceva no ca āsavātipi. Na vattabbā āsavā ceva āsavasampayuttā cātipi, āsavasampayuttā ceva no ca āsavātipi. Āsavavippayuttāanāsavā.

No saṁyojanā …pe… no ganthā …pe… no oghā …pe… no yogā …pe… no nīvaraṇā …pe… no parāmāsā …pe… sārammaṇā. Tayo iddhipādā no cittā, cittiddhipādo cittaṁ. Tayo iddhipādā cetasikā, cittiddhipādo acetasiko. Tayo iddhipādā cittasampayuttā, cittiddhipādo na vattabbo “cittena sampayutto”tipi, “cittena vippayutto”tipi. Tayo iddhipādā cittasaṁsaṭṭhā, cittiddhipādo na vattabbo “cittena saṁsaṭṭho”tipi, “cittena visaṁsaṭṭho”tipi. Tayo iddhipādā cittasamuṭṭhānā, cittiddhipādo no cittasamuṭṭhāno. Tayo iddhipādā cittasahabhuno, cittiddhipādo no cittasahabhū. Tayo iddhipādā cittānuparivattino, cittiddhipādo no cittānuparivatti. Tayo iddhipādā cittasaṁsaṭṭhasamuṭṭhānā, cittiddhipādo no cittasaṁsaṭṭhasamuṭṭhāno. Tayo iddhipādā cittasaṁsaṭṭhasamuṭṭhānasahabhuno, cittiddhipādo no cittasaṁsaṭṭhasamuṭṭhānasahabhū. Tayo iddhipādā cittasaṁsaṭṭhasamuṭṭhānānuparivattino, cittiddhipādo no cittasaṁsaṭṭhasamuṭṭhānānuparivatti. Tayo iddhipādā bāhirā, cittiddhipādo ajjhattiko.

9.3.2.11. Upādānagocchakādi

No upādā. Anupādinnā. No upādānā …pe… no kilesā …pe… na dassanena pahātabbā. Na bhāvanāya pahātabbā. Na dassanena pahātabbahetukā. Na bhāvanāya pahātabbahetukā. Siyā savitakkā, siyā avitakkā. Siyā savicārā, siyā avicārā. Siyā sappītikā, siyā appītikā. Siyā pītisahagatā, siyā na pītisahagatā. Siyā sukhasahagatā, siyā na sukhasahagatā. Siyā upekkhāsahagatā, siyā na upekkhāsahagatā. Na kāmāvacarā. Na rūpāvacarā. Na arūpāvacarā. Apariyāpannā. Niyyānikā. Niyatā. Anuttarā. Araṇāti.

Pañhāpucchakaṁ.

Iddhipādavibhaṅgo niṭṭhito.