5. Analysis of the Controlling Faculties1. Abhidhammabhājanīya

1. Analysis According to AbhidhammaBāvīsatindriyāni—The twenty-two controlling faculties are: The controlling faculty of eye, controlling faculty of ear, controlling faculty of nose, controlling faculty of tongue, controlling faculty of body, controlling faculty of mind, controlling faculty of femininity, controlling faculty of masculinity, controlling faculty of vital principle, controlling faculty of pleasure (physical), controlling faculty of pain (physical), controlling faculty of mental pleasure, controlling faculty of mental pain, controlling faculty of indifference, controlling faculty of confidence, controlling faculty of energy, controlling faculty of mindfulness, controlling faculty of concentration, controlling faculty of wisdom, controlling faculty of “I am knowing the unknown”, controlling faculty of knowing, controlling faculty of one who has known fully.cakkhundriyaṁ, sotindriyaṁ, ghānindriyaṁ, jivhindriyaṁ, kāyindriyaṁ, manindriyaṁ, itthindriyaṁ, purisindriyaṁ, jīvitindriyaṁ, sukhindriyaṁ, dukkhindriyaṁ, somanassindriyaṁ, domanassindriyaṁ, upekkhindriyaṁ, saddhindriyaṁ, vīriyindriyaṁ, satindriyaṁ, samādhindriyaṁ, paññindriyaṁ, anaññātaññassāmītindriyaṁ, aññindriyaṁ, aññātāvindriyaṁ.

Therein what iscontrolling faculty of eye? That eye which, deriving from the four great essentials, is sensitive surface,* this is an empty village. This is called controlling faculty of eye. (1)Tattha katamaṁ cakkhundriyaṁ? controlling faculty of eyeYaṁ cakkhu catunnaṁ mahābhūtānaṁ upādāya pasādo …pe… suñño gāmopeso—* See paragraph156.idaṁ vuccati “cakkhundriyaṁ”.

* See paragraph156.Tattha katamaṁ sotindriyaṁ …pe… Therein what iscontrolling faculty of ear?* Controlling faculty of nose* Controlling faculty of tongue.* Controlling facility of body? That body which, deriving from the four great essentials, is sensitive surface,*2this is an empty village. This is called controlling faculty of body. (5)ghānindriyaṁ …pe… controlling faculty of earjivhindriyaṁ …pe… * Complete appropriately.*2See paragraph160.kāyindriyaṁ? * Complete appropriately.Yo kāyo catunnaṁ mahābhūtānaṁ upādāya pasādo …pe… suñño gāmopeso—*2See paragraph160.idaṁ vuccati “kāyindriyaṁ”.

Therein what iscontrolling faculty of mind? Controlling|faculty of mind by way of singlefold division: Is associated with contact. Controlling faculty of mind by way of twofold division: Is accompanied by root; is not accompanied by root. Controlling faculty of mind by way of threefold division: Is good; is bad; is neither-good-nor-bad. Controlling faculty of mind by way of fourfold division: Is characteristic of the plane of desire; is characteristic of the plane of form; is characteristic of the formless plane; is not included (i.e. is supramundane). Controlling faculty of mind by way of fivefold division: Is associated with the controlling faculty of pleasure (physical); is associated with the controlling faculty of pain (physical); is associated with the controlling faculty of mental pleasure; is associated with the controlling faculty of mental pain; is associated with the controlling faculty of indifference. Controlling faculty of mind by way of sixfold division: Eye consciousness,* mind consciousness. Thus is controlling faculty of mind by way of sixfold division.Tattha katamaṁ manindriyaṁ? controlling faculty of mindEkavidhena manindriyaṁ—* Intermediate senses.phassasampayuttaṁ. * Intermediate senses.Duvidhena manindriyaṁ—Controlling faculty of mind by way of sevenfold division: Eye consciousness;* body consciousness; mind element; mind-consciousness-element. Thus is controlling faculty of mind by way of sevenfold division.atthi sahetukaṁ, atthi ahetukaṁ. * Intermediate senses.Tividhena manindriyaṁ—* Intermediate senses.atthi kusalaṁ, atthi akusalaṁ, atthi abyākataṁ. Controlling faculty of mind by way of eightfold division: Eye consciousness;* body consciousness that is accompanied by pleasure, that is accompanied by pain; mind element; mind-consciousness-element. Thus is controlling faculty of mind by way of eightfold division.Catubbidhena manindriyaṁ—* Intermediate senses.atthi kāmāvacaraṁ, atthi rūpāvacaraṁ, atthi arūpāvacaraṁ, atthi apariyāpannaṁ. * Intermediate senses.Pañcavidhena manindriyaṁ—Controlling faculty of mind by way of ninefold division: Eye consciousness;* body consciousness; mind element; mind-consciousness-element that is good, that is bad, that is neither-good-nor-bad. Thus is controlling faculty of mind by way of ninefold division.atthi sukhindriyasampayuttaṁ, atthi dukkhindriyasampayuttaṁ, atthi somanassindriyasampayuttaṁ, atthi domanassindriyasampayuttaṁ, atthi upekkhindriyasampayuttaṁ. * Intermediate senses.Chabbidhena manindriyaṁ—* Intermediate senses.cakkhuviññāṇaṁ …pe… manoviññāṇaṁ. Controlling faculty of mind by way of tenfold division: Eye consciousness;* body consciousness that is accompanied by pleasure, that is accompanied by pain; mind element; mind-consciousness-element that is good, that is bad, that is neither-good-nor-bad. Thus is controlling faculty of mind by way of|tenfold division.*2Thus is controlling faculty of mind by way of manifold division. This is called controlling faculty of mind. (6)Evaṁ chabbidhena manindriyaṁ.

* Intermediate senses.*2See paragraphs122–149inclusive.Sattavidhena manindriyaṁ—* Intermediate senses.cakkhuviññāṇaṁ …pe… kāyaviññāṇaṁ, manodhātu, manoviññāṇadhātu. *2See paragraphs122–149inclusive.Evaṁ sattavidhena manindriyaṁ.

Therein what iscontrolling faculty of femininity? That which in woman is feminine appearance, feminine characteristic, feminine behaviour, feminine deportment, femininity, being feminine. This is called controlling faculty of femininity. (7)Aṭṭhavidhena manindriyaṁ—controlling faculty of femininitycakkhuviññāṇaṁ …pe… kāyaviññāṇaṁ atthi sukhasahagataṁ, atthi dukkhasahagataṁ, manodhātu, manoviññāṇadhātu. Therein what iscontrolling faculty of masculinity? That which in man is masculine appearance, masculine characteristic, masculine behaviour,masculine deportment, masculinity, being masculine. This is called controlling faculty of masculinity. (8)Evaṁ aṭṭhavidhena manindriyaṁ.

controlling faculty of masculinityNavavidhena manindriyaṁ—Therein what iscontrolling faculty of vital principle? Controlling faculty of vital principle by way of twofold division: Is controlling faculty of material vital principle; is controlling faculty of non-material vital principle.cakkhuviññāṇaṁ …pe… kāyaviññāṇaṁ, manodhātu, manoviññāṇadhātu atthi kusalā, atthi akusalā, atthi abyākatā. controlling faculty of vital principleEvaṁ navavidhena manindriyaṁ.

Therein what is controlling faculty of material vital principle? That which in these material things is life, stability, going on, sustaining, progressing, continuance, preservation, vital principle, controlling faculty of vital principle. This is called controlling faculty of material vital principle.Dasavidhena manindriyaṁ—Therein what is controlling faculty of non-material vital principle? That which in these non-material states is life, stability, going on, sustaining, progressing, continuance, preservation, vital principle, controlling faculty of vital principle. This is called controlling faculty of non-material vital principle. This is called controlling faculty of vital principle. (9)cakkhuviññāṇaṁ …pe… kāyaviññāṇaṁ atthi sukhasahagataṁ, atthi dukkhasahagataṁ, manodhātu, manoviññāṇadhātu atthi kusalā, atthi akusalā, atthi abyākatā. Therein what iscontrolling faculty of pleasure? That which is bodily ease; bodily pleasure; easeful pleasant experience born of bodily contact; easeful pleasant feeling born of bodily contact. This is called controlling faculty of pleasure. (10)Evaṁ dasavidhena manindriyaṁ …pe… controlling faculty of pleasureevaṁ bahuvidhena manindriyaṁ. Therein what iscontrolling faculty of pain? That which is bodily uneasiness; bodily pain; uneasy painful experience born of bodily contact; uneasy painful feeling born of bodily contact. This is called controlling faculty of pain. (11)Idaṁ vuccati “manindriyaṁ”.

controlling faculty of painTattha katamaṁ itthindriyaṁ? Therein what iscontrolling faculty of mental pleasure? That which is mental ease; mental pleasure; easeful pleasant experience born of mental contact; easeful pleasant feeling born of mental contact. This is called controlling faculty of mental pleasure. (12)Yaṁ itthiyā itthiliṅgaṁ itthinimittaṁ itthikuttaṁ itthākappo itthattaṁ itthibhāvo—controlling faculty of mental pleasureidaṁ vuccati “itthindriyaṁ”.

Thereinwhat iscontrolling faculty of mental pain? That which is mental uneasiness; mental pain; uneasy painful experience born of mental contact; uneasy painful feeling born of mental contact. This is called controlling faculty of mental pain. (13)Tattha katamaṁ purisindriyaṁ? controlling faculty of mental painYaṁ purisassa purisaliṅgaṁ purisanimittaṁ purisakuttaṁ purisākappo purisattaṁ purisabhāvo—Therein what iscontrolling faculty of indifference? That which is neither mental ease nor uneasiness; neither painful nor pleasant experience born of mental contact; neither painful nor pleasant feeling born of mental contact. This is called controlling faculty of indifference. (14)idaṁ vuccati “purisindriyaṁ”.

controlling faculty of indifferenceTattha katamaṁ jīvitindriyaṁ? Therein what iscontrolling faculty of confidence? That which is confidence, being confident, trust, implicit faith, confidence, controlling faculty of confidence, power of confidence. This is called controlling faculty of confidence. (15)Jīvitindriyaṁ duvidhena—controlling faculty of confidenceatthi rūpajīvitindriyaṁ, atthi arūpajīvitindriyaṁ.

Therein what iscontrolling faculty of energy? 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. This is called controlling faculty of energy. (16)Tattha katamaṁ rūpajīvitindriyaṁ? controlling faculty of energyYo tesaṁ rūpīnaṁ dhammānaṁ āyu ṭhiti yapanā yāpanā iriyanā vattanā pālanā jīvitaṁ jīvitindriyaṁ—Therein what iscontrolling faculty of mindfulness? That which is mindfulness, constant mindfulness, recollection, mindfulness, act of remembering, bearing in mind, non-superficiality, non-forgetfulness, mindfulness, controlling faculty of mindfulness, power of mindfulness, right mindfulness. This is called controlling faculty of mindfulness. (17)idaṁ vuccati “rūpajīvitindriyaṁ”.

controlling faculty of mindfulnessTattha katamaṁ arūpajīvitindriyaṁ? Therein what iscontrolling faculty of concentration? 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 controlling faculty of concentration. (18)Yo tesaṁ arūpīnaṁ dhammānaṁ āyu ṭhiti yapanā yāpanā iriyanā vattanā pālanā jīvitaṁ jīvitindriyaṁ—controlling faculty of concentrationidaṁ vuccati “arūpajīvitindriyaṁ”. Therein what iscontrolling faculty of wisdom? That which is wisdom, understanding,* absence of dullness, truth investigation, right view. This is called controlling faculty of wisdom. (19)Idaṁ vuccati “jīvitindriyaṁ”.

controlling faculty of wisdomTattha katamaṁ sukhindriyaṁ? * See paragraph525.Yaṁ kāyikaṁ sātaṁ kāyikaṁ sukhaṁ kāyasamphassajaṁ sātaṁ sukhaṁ vedayitaṁ kāyasamphassajā sātā sukhā vedanā—* See paragraph525.idaṁ vuccati “sukhindriyaṁ”.

Therein what iscontrolling faculty of initial enlightenment? That which for the realization of those states that are not known, not comprehended, not attained, not discerned, not realized, is wisdom, understanding,* absence of dullness, truth investiga|tion, right view, truth investigation-enlightenment-factor, path constituent, included in the path. This is called controlling faculty of initial enlightenment. (20)Tattha katamaṁ dukkhindriyaṁ? controlling faculty of initial enlightenmentYaṁ kāyikaṁ asātaṁ kāyikaṁ dukkhaṁ kāyasamphassajaṁ asātaṁ dukkhaṁ vedayitaṁ kāyasamphassajā asātā dukkhā vedanā—* See paragraph525.idaṁ vuccati “dukkhindriyaṁ”.

* See paragraph525.Tattha katamaṁ somanassindriyaṁ? Therein what iscontrolling faculty of intermediate enlightenment? That which for the realization of those states that are known, comprehended, attained, discerned, realized, is wisdom, understanding,* absence of dullness, truth investigation, right view, truth investigation-enlightenment-factor, path constituent, included in the path. This is called controlling faculty of intermediate enlightenment. (21)Yaṁ cetasikaṁ sātaṁ cetasikaṁ sukhaṁ cetosamphassajaṁ sātaṁ sukhaṁ vedayitaṁ cetosamphassajā sātā sukhā vedanā—controlling faculty of intermediate enlightenmentidaṁ vuccati “somanassindriyaṁ”.

* See paragraph525.Tattha katamaṁ domanassindriyaṁ? * See paragraph525.Yaṁ cetasikaṁ asātaṁ cetasikaṁ dukkhaṁ cetosamphassajaṁ asātaṁ dukkhaṁ vedayitaṁ cetosamphassajā asātā dukkhā vedanā—Therein what iscontrolling faculty of final enlightenment? That which for the realization of those states that are known fully, comprehended, attained, discerned, realized, is wisdom, understanding,* absence of dullness, truth investigation, right view, truth investigation-enlightenment-factor, path constituent, included in the path. This is called controlling faculty of final enlightenment. (22)idaṁ vuccati “domanassindriyaṁ”.

controlling faculty of final enlightenmentTattha katamaṁ upekkhindriyaṁ? * See paragraph525.Yaṁ cetasikaṁ neva sātaṁ nāsātaṁ cetosamphassajaṁ adukkhamasukhaṁ vedayitaṁ cetosamphassajā adukkhamasukhā vedanā—* See paragraph525.idaṁ vuccati “upekkhindriyaṁ”.

(Here Ends) Analysis According to AbhidhammaTattha katamaṁ saddhindriyaṁ? 2. InterrogationYā saddhā saddahanā okappanā abhippasādo saddhā saddhindriyaṁ saddhābalaṁ—The twenty-two controlling faculties are: The controlling faculty of eye, controlling faculty of ear, controlling faculty of nose, controlling faculty of tongue, controlling faculty of body, controlling faculty of mind, controlling faculty of femininity, controlling faculty of masculinity, controlling faculty of vital principle, controlling faculty of pleasure (physical), controlling faculty of pain (physical), controlling faculty of mental pleasure, controlling faculty of mental pain, controlling faculty of indifference, controlling faculty of confidence, controlling faculty of energy, controlling faculty of mindfulness, controlling faculty of concentration,controlling faculty of wisdom, controlling faculty of initial enlightenment, controlling faculty of intermediate enlightenment, controlling faculty of final enlightenment.idaṁ vuccati “saddhindriyaṁ”.

Of the twenty-two controlling faculties 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?Tattha katamaṁ vīriyindriyaṁ? * Remaining appropriate triplets and couplets.Yo cetasiko vīriyārambho nikkamo parakkamo uyyāmo vāyāmo ussāho ussoḷhī thāmo ṭhiti asithilaparakkamatā anikkhittachandatā anikkhittadhuratā dhurasampaggāho vīriyaṁ vīriyindriyaṁ vīriyabalaṁ—* Remaining appropriate triplets and couplets.idaṁ vuccati “vīriyindriyaṁ”.

1. The TripletsTattha katamaṁ satindriyaṁ? Ten controlling faculties are neither-good-nor-bad. Controlling faculty of mental pain is bad. Controlling faculty of initial enlightenment is good. Four controlling faculties sometimes are good; sometimes are neither-good-nor-bad. Six controlling faculties sometimes are good; sometimes are bad; sometimes are neither-good-nor-bad.Yā sati anussati paṭissati sati saraṇatā dhāraṇatā apilāpanatā asammussanatā sati satindriyaṁ satibalaṁ sammāsati—Twelve controlling faculties should not be said to be either, associated with pleasant feeling; associated with painful feeling or associated with neither-painful-nor-pleasant feeling. Six controlling faculties sometimes are associated with pleasant feeling; sometimes are associated with neither-painful-nor-pleasant feeling. Three controlling faculties sometimes are associated with pleasant feeling; sometimes are associated with painful feeling; sometimes are associated with neither-painful-nor-pleasant feeling. Controlling faculty of vital principle sometimes is associated with pleasant feeling; sometimes is associated with painful feeling; sometimes is associated with neither-painful-nor-pleasant feeling; sometimes should not be said to be either, associated with pleasant feeling; associated with painful feeling or associated with neither-painful-nor-pleasant feeling.idaṁ vuccati “satindriyaṁ”.

Seven controlling faculties are neither resultants nor productive of resultants. Three controlling faculties are resultants. Two controlling faculties are productive of resultants. Controlling faculty of intermediate enlightenment sometimes is resultant; sometimes is productive of resultant. Nine controlling faculties sometimes are resultants; sometimes are productive of resultants; sometimes are neither resultants nor productive of resultants. Nine controlling faculties are grasped (by craving and false view), are objects of the attachments. Controlling faculty of mental pain is not grasped, is the object of the attachments. Three controlling faculties are not grasped, are not objects of the attachments. Nine controlling faculties sometimes are grasped, are objects of the attachments; sometimes are not grasped, are objects of the attachments; sometimes are not grasped, are not objects of the attachments.Tattha katamaṁ samādhindriyaṁ? Ninecontrolling faculties are not corrupt, are objects of the corruptions. Controlling faculty of mental pain is corrupt, is the object of the corruptions. Three controlling faculties are not corrupt, are not objects of the corruptions. Three controlling faculties sometimes are not corrupt, are objects of the corruptions; sometimes are not corrupt, are not objects of the corruptions. Six controlling faculties sometimes are corrupt, are objects of the corruptions; sometimes are not corrupt, are objects of the corruptions; sometimes are not corrupt, are not objects of the corruptions. Nine controlling faculties are without initial application, without sustained application. Controlling faculty of mental pain is accompanied by initial application, accompanied by sustained application. Controlling faculty of indifference sometimes is accompanied by initial application, accompanied by sustained application; sometimes is without initial application, without sustained application. Eleven controlling faculties sometimes are accompanied by initial application, accompanied by sustained application; sometimes are without initial application, sustained application only; sometimes are without initial application, without sustained application.Yā cittassa ṭhiti saṇṭhiti avaṭṭhiti avisāhāro avikkhepo avisāhaṭamānasatā samatho samādhindriyaṁ samādhibalaṁ sammāsamādhi—Eleven controlling faculties should not be said to be either, accompanied by zest; accompanied by pleasure or accompanied by indifference. Controlling faculty of mental pleasure sometimes is accompanied by zest; is not accompanied by pleasure; is not accompanied by indifference;sometimes should not be said to be, accompanied by zest. Six controlling faculties sometimes are accompanied by zest; sometimes are accompanied by pleasure; sometimes are accompanied by indifference. Four controlling faculties sometimes are accompanied by zest; sometimes are accompanied by pleasure; sometimes are accompanied by indifference; sometimes should not be said to be either, accompanied by zest; accompanied by pleasure or accompanied by indifference.idaṁ vuccati “samādhindriyaṁ”.

Fifteen controlling faculties are not to be abandoned either by the first path or by the subsequent paths. Controlling faculty of mental pain sometimes is to be abandoned by the first path; sometimes is to be abandoned by the subsequent paths. Six controlling faculties sometimes are to be abandoned by the first path; sometimes are to be abandoned by the subsequent paths; sometimes are not to be abandoned either by the first path or by the subsequent paths. Fifteen controlling faculties have no roots to be abandoned either|by the first path or by the subsequent paths. Controlling faculty of mental pain sometimes has root to be abandoned by the first path; sometimes has root to be abandoned by the subsequent paths. Six controlling faculties sometimes have roots to be abandoned by the first path; sometimes have roots to be abandoned by the subsequent paths; sometimes have no roots to be abandoned either by the first path or by the subsequent paths.Tattha katamaṁ paññindriyaṁ? Ten controlling faculties are neither cumulative nor dispersive (of continuing rebirth and death). Controlling faculty of mental pain is cumulative. Controlling faculty of initial enlightenment is dispersive. Controlling faculty of intermediate enlightenment sometimes is dispersive; sometimes is neither cumulative nor dispersive. Nine controlling faculties sometimes are cumulative; sometimes are dispersive; sometimes are neither cumulative nor dispersive. Ten controlling faculties are neither of the seven supramundane stages nor of the final supramundane stage. Two controlling faculties are of the seven supramundane stages. Controlling faculty of final enlightenment is of the final supramundane stage. Nine controlling faculties sometimes are of the seven supramundane stages; sometimes are of the final supramundane stage; sometimes are neither of the seven supramundane stages nor of the final supramundane stage.Yā paññā pajānanā …pe… amoho dhammavicayo sammādiṭṭhi—Ten controlling faculties are low. Three controlling faculties are immeasurable. Nine controlling faculties sometimes are low; sometimes are sublime; sometimes are immeasurable. Seven controlling faculties have no objects. Two controlling faculties have low objects. Three controlling faculties have immeasurable objects. Controlling faculty of mental pain sometimes has low object; sometimes has sublime object; does not have immeasurable object; sometimes should not be said to have, low object or sublime object. Nine controlling faculties sometimes have low objects; sometimes have sublime objects; sometimes have immeasurable objects; sometimes should not be said to have either, low objects; sublime objects or immeasurable objects.idaṁ vuccati “paññindriyaṁ”.

Nine controlling faculties are intermediate. Controlling faculty of mental pain is inferior. Three controlling faculties are superior. Three controlling faculties sometimes are intermediate; sometimes are superior. Six controlling faculties sometimes are inferior; sometimes are intermediate; sometimes are superior. Ten controlling faculties are of no fixed (resultant time). Controlling faculty of initial enlightenment is a right (state with) fixed (resultant time).|Four controlling faculties sometimes are right (states with) fixed (resultant time); sometimes are of no fixed (resultant time). Controlling faculty of mental pain sometimes is a false (state with) fixed (resultant time);sometimes is of no fixed (resultant time). Six controlling faculties sometimes are false (states with) fixed (resultant time); sometimes are right (states with) fixed (resultant time); sometimes are of no fixed (resultant time). Seven controlling faculties have no objects. Four controlling faculties should not be said to have either, path as their object; path as their cause or path as their dominating factor. Controlling faculty of initial enlightenment does not have path as its object; (sometimes) has path as its cause; sometimes has path as its dominating factor; sometimes should not be said to have, (path as its cause) or path as its dominating factor. Controlling faculty of intermediate enlightenment does not have path as its object; sometimes has path as its cause; sometimes has path as its dominating factor; sometimes should not be said to have, path as its cause or path as its dominating factor. Nine controlling faculties sometimes have path as their object; sometimes have path as their cause; sometimes have path as their dominating factor; sometimes should not be said to have either, path as their object; path as their cause or path as their dominating factor.Tattha katamaṁ anaññātaññassāmītindriyaṁ? Ten controlling faculties sometimes are risen; sometimes are bound to arise; should not be said to be, not risen. Two controlling faculties sometimes are risen; sometimes are not risen; should not be said to be, bound to arise. Ten controlling faculties sometimes are risen; sometimes are not risen; sometimes are bound to arise. (All controlling faculties) Sometimes are past; sometimes are future; sometimes are present. Seven controlling faculties have no objects. Two controlling faculties have present objects. Three controlling faculties should not be said to have either, past objects; future objects or present objects. Ten controlling faculties sometimes have past objects; sometimes have future objects; sometimes have present objects; sometimes should not be said to have either, past objects; future objects or present objects. (All controlling faculties) Sometimes are internal; sometimes are external; sometimes are both internal and external. Seven controlling faculties have no objects. Three controlling faculties have external objects.|Four controlling faculties sometimes have internal objects; sometimes have external objects; sometimes have both internal and external objects. Eight controlling faculties sometimes have internal objects; sometimes have external objects; sometimes have both internal and external objects; sometimes should not be said to have either, internal objects; external objects or both internal and external objects. Five controlling faculties are not visible, are impingent. Seventeen controlling faculties are not visible, are not impingent.Yā tesaṁ dhammānaṁ anaññātānaṁ adiṭṭhānaṁ appattānaṁ aviditānaṁ asacchikatānaṁ sacchikiriyāya paññā pajānanā …pe… amoho dhammavicayo sammādiṭṭhi dhammavicayasambojjhaṅgo maggaṅgaṁ maggapariyāpannaṁ—2. The Coupletsidaṁ vuccati “anaññātaññassāmītindriyaṁ”.

Four controlling faculties are roots. Eighteen controlling faculties are not roots. Seven controlling faculties are accompanied by roots. Nine controlling faculties are not accompanied by roots. Six controlling faculties sometimes are accompanied by roots; sometimes are not accompanied by roots. Seven controlling faculties are associated with roots. Nine controlling faculties are not associated with roots. Six controlling faculties sometimes are associated with roots; sometimes are not associated with roots. Four controlling faculties are roots also accompanied by roots. Nine controlling faculties should not be said to be, roots also accompanied by roots or accompanied by roots but are not roots. Three controlling faculties should not be said to be, roots also accompanied by roots; (they) are accompanied by roots but are not roots. Six controlling faculties should not be said to be, roots also accompanied by roots; (they) sometimes are accompanied by roots but are not roots; sometimes should not be said to be, accompanied by roots but are not roots.Tattha katamaṁ aññindriyaṁ? Four controlling faculties are roots also associated with roots.Nine controlling faculties should not be said to be, roots also associated with roots or associated with roots but are not roots. Three controlling faculties should not be said to be, roots also associated with roots; (they) are associated with roots but are not roots. Six controlling faculties should not be said to be, roots also associated with roots; (they) sometimes are associated with roots but are not roots; sometimes should not be said to be, associated with roots but are not roots.Yā tesaṁ dhammānaṁ ñātānaṁ diṭṭhānaṁ pattānaṁ viditānaṁ sacchikatānaṁ sacchikiriyāya paññā pajānanā …pe… amoho dhammavicayo sammādiṭṭhi dhammavicayasambojjhaṅgo maggaṅgaṁ maggapariyāpannaṁ—Nine controlling faculties are not roots, are not accompanied by roots. Three controlling faculties are not roots, are accompanied|by roots. Four controlling faculties should not be said to be, not roots, are accompanied by roots or not roots, are not accompanied by roots. Six controlling faculties sometimes are not roots, are accompanied by roots; sometimes are not roots, are not accompanied by roots. (1)idaṁ vuccati “aññindriyaṁ”.

(All controlling faculties) Are with cause. Are conditioned. Are not visible. Five controlling faculties are impingent. Seventeen controlling faculties are not impingent. Seven controlling faculties are material. Fourteen controlling faculties are not material. Controlling faculty of vital principle sometimes is material; sometimes is not material. Ten controlling faculties are mundane. Three controlling faculties are supramundane. Nine controlling faculties sometimes are mundane; sometimes are supramundane. (All controlling faculties) Are cognizable by one way; are not cognizable by another way. (2)Tattha katamaṁ aññātāvindriyaṁ? (All controlling faculties) Are not defilements. Ten controlling faculties are objects of the defilements. Three controlling faculties are not objects of the defilements. Nine controlling faculties sometimes are objects of the defilements; sometimes are not objects of the defilements. Fifteen controlling faculties are not associated with the defilements. Controlling faculty of mental pain is associated with the defilements. Six controlling faculties sometimes are associated with the defilements; sometimes are not associated with the defilements. Ten controlling faculties should not be said to be, defilements also objects of the defilements; (they) are objects of the defilements but are not defilements. Three controlling faculties should not be said to be, defilements also objects of the defilements or objects of the defilements but are not defilements. Nine controlling faculties should not be said to be, defilements also objects of the defilements; (they) sometimes are objects of the defilements but are not defilements; sometimes should not be said to be, objects of the defilements but are not defilements.Yā tesaṁ dhammānaṁ aññātāvīnaṁ diṭṭhānaṁ pattānaṁ viditānaṁ sacchikatānaṁ sacchikiriyāya paññā pajānanā …pe… amoho dhammavicayo sammādiṭṭhi dhammavicayasambojjhaṅgo maggaṅgaṁ maggapariyāpannaṁ—Fifteen controlling faculties should not be said to be, defilements also associated with the defilements or associated with the defilements but are not defilements. Controlling faculty of mental pain should not be said to be, defilement also associated with the defilements; (it) is associated with the defilements but is not defilement. Six controlling faculties should not be said to be, defilements also associated with the defilements; (they) sometimes are associated with the defilements but are not defilements; sometimes should not|be said to be, associated with the defilements but are not defilements. Nine controlling faculties are not associated with the defilements, are objects of the defilements. Three controlling faculties are not associated with the defilements, are not objects of the defilements. Controlling faculty of mental pain should not be said to be, not associated with the defilements, is the object of the defilements or not associated with the defilements, is not the object of the defilements. Three controlling faculties sometimes are not associated with the defilements, are objects of the defilements; sometimes are not associated with the defilements, are not objects of the defilements. Six controlling faculties sometimes are not associated with the defilements, are objects of the defilements; sometimes are not associated with the defilements, are not objects of the defilements; sometimes should not be said to be, not associated with the defilements, are objects of the defilements or not associated with the defilements, are not objects of the defilements. (3)idaṁ vuccati “aññātāvindriyaṁ”.

(All controlling faculties) Are not fetters. Ten controlling faculties are objects of the fetters. Three controlling faculties are not objects of the fetters. Nine controlling faculties sometimes are objects of the fetters; sometimes are not objects of the fetters. Fifteen controlling faculties are not associated with the fetters. Controlling faculty of mental pain is associated with the fetters. Six controlling faculties sometimesare associated with the fetters; sometimes are not associated with the fetters. Ten controlling faculties should not be said to be, fetters also objects of the fetters; (they) are objects of the fetters but are not fetters. Three controlling faculties should not be said to be, fetters also objects of the fetters or objects of the fetters but are not fetters. Nine controlling faculties should not be said to be, fetters also objects of the fetters; (they) sometimes are objects of the fetters but are not fetters; sometimes should not be said to be, objects of the fetters but are not fetters.Abhidhammabhājanīyaṁ.

Fifteen controlling faculties should not be said to be, fetters also associated with the fetters or associated with the fetters but are not fetters. Controlling faculty of mental pain should not be said to be, fetter also associated with the fetters; (it) is associated with the fetters but is not fetter. Six controlling faculties should not be said to be, fetters also associated with the fetters; (they) sometimes are associated with the fetters but are not fetters; sometimes should not be said to be, associated with the fetters are but not fetters.2. Pañhāpucchaka

Ninecontrolling faculties are not associated with the fetters, are objects of the fetters. Three controlling faculties are not associated with the fetters, are not objects of the fetters.Bāvīsatindriyāni—Controlling faculty of mental pain should not be said to be, not associated with the fetters, is the object of the fetters or not associated with the fetters, is not the object of the fetters. Three controlling faculties sometimes are not associated with the fetters, are objects of the fetters; sometimes are not associated with the fetters, are not objects of the fetters. Six controlling faculties sometimes are not associated with the fetters, are objects of the fetters; sometimes are not associated with the fetters, are not objects of the fetters; sometimes should not be said to be, not associated with the fetters, are objects of the fetters or not associated with the fetters, are not objects of the fetters. (4)cakkhundriyaṁ, sotindriyaṁ, ghānindriyaṁ, jivhindriyaṁ, kāyindriyaṁ, manindriyaṁ, itthindriyaṁ, purisindriyaṁ, jīvitindriyaṁ, sukhindriyaṁ, dukkhindriyaṁ, somanassindriyaṁ, domanassindriyaṁ, upekkhindriyaṁ, saddhindriyaṁ, vīriyindriyaṁ, satindriyaṁ, samādhindriyaṁ, paññindriyaṁ, anaññātaññassāmītindriyaṁ, aññindriyaṁ, aññātāvindriyaṁ.

(All controlling faculties) Are not ties. Ten controlling faculties are objects of the ties. Three controlling faculties are not objects of the ties. Nine controlling faculties sometimes are objects of the ties; sometimes are not objects of the ties. Fifteen controlling faculties are not associated with the ties. Controlling faculty of mental pain is associated with the ties. Six controlling faculties sometimes are associated with the ties; sometimes are not associated with the ties. Ten controlling faculties should not be said to be, ties also objects of the ties; (they) are objects of the ties but are not ties. Three controlling faculties should not be said to be, ties also objects of the ties or objects of the ties but are not ties. Nine controlling faculties should not be said to be, ties also objects of the ties; (they) sometimes are objects of the ties but are not ties; sometimes should not be said to be, objects of the ties but are not ties.Bāvīsatīnaṁ indriyānaṁ kati kusalā, kati akusalā, kati abyākatā …pe… kati saraṇā, kati araṇā?

Fifteen controlling faculties should not be said to be, ties also associated with the ties or associated with the ties but are not ties. Controlling faculty of mental pain should not be said to be, tie also associated with the ties; (it) is associated with the ties but is not tie. Six controlling faculties should not be said to be, ties also associated with the ties; (they) sometimes are associated with the ties but are not ties; sometimes should not be said to be, associated with the ties but are not ties.2.1. Tika

Nine controlling faculties are not associated with the ties, are objects of the ties. Three controlling facultiesare not associated with the ties, are not objects of the ties. Controlling faculty|of mental pain should not be said to be, not associated with the ties, is the object of the ties or not associated with the ties, is not the object of the ties. Three controlling faculties sometimes are not associated with the ties, are objects of the ties; sometimes are not associated with the ties, are not objects of the ties. Six controlling faculties sometimes are not associated with the ties, are objects of the ties; sometimes are not associated with the ties, are not objects of the ties; sometimes should not be said to be, not associated with the ties, are objects of the ties or not associated with the ties, are not objects of the ties. (5)Dasindriyā abyākatā. (All controlling faculties) Are not floods.* Are not bonds.* Are not hindrances. Ten controlling faculties are objects of the hindrances. Three controlling faculties are not objects of the hindrances. Nine controlling faculties sometimes are objects of the hindrances; sometimes are not objects of the hindrances. Fifteen controlling faculties are not associated with the hindrances. Controlling faculty of mental pain is associated with the hindrances. Six controlling faculties sometimes are associated with the hindrances; sometimes are not associated with the hindrances. Ten controlling faculties should not be said to be, hindrances also objects of the hindrances; (they) are objects of the hindrances but are not hindrances. Three controlling faculties should not be said to be, hindrances also objects of the hindrances or objects of the hindrances but are not hindrances. Nine controlling faculties should not be said to be, hindrances also objects of the hindrances; (they) sometimes are objects of the hindrances but are not hindrances; sometimes should not be said to be, objects of the hindrances but are not hindrances.Domanassindriyaṁ akusalaṁ. Fifteen controlling faculties should not be said to be, hindrances also associated with the hindrances or associated with the hindrances but are not hindrances. Controlling faculty of mental pain should not be said to be, hindrance also associated with the hindrances; (it) is associated with the hindrances but is not hindrance. Six controlling faculties should not be said to be, hindrances also associated with the hindrances; (they) sometimes are associated with the hindrances but are not hindrances; sometimes should not be said to be, associated with the hindrances but are not hindrances.Anaññātaññassāmītindriyaṁ kusalaṁ. Nine controlling faculties are not associated with the hindrances, are objects of the hindrances. Three controlling faculties are not associated with the hindrances, are not objects of the hindrances.|Controlling faculty of mental pain should not be said to be, not associated with the hindrances, is the object of the hindrances or not associated with the hindrances, is not the object of the hindrances. Three controlling faculties sometimes are not associated with the hindrances, are objects of the hindrances; sometimes are not associated with the hindrances, are not objects of the hindrances. Six controlling faculties sometimes are not associated with the hindrances, are objects of the hindrances; sometimes are not associated with the hindrances, are not objects of the hindrances; sometimes should not be said to be, not associated with the hindrances, are objects of the hindrances or not associated with the hindrances, are not objects of the hindrances. (8)Cattārindriyā siyā kusalā, siyā abyākatā. * Complete as for hindrances.Cha indriyā siyā kusalā, siyā akusalā, siyā abyākatā.

* Complete as for hindrances.Dvādasindriyā na vattabbā—“sukhāya vedanāya sampayuttā”tipi, “dukkhāya vedanāya sampayuttā”tipi, “adukkhamasukhāya vedanāya sampayuttā”tipi. (All controlling faculties) Are not perversions. Ten controlling faculties are objects of the perversions. Three controlling faculties are not objects of the perversions. Nine controlling faculties sometimes are objects of the perversions; sometimes are not objects of the perversions. Sixteen controlling faculties are not associated with the perversions. Six controlling faculties sometimes are associated with the perversions; sometimes are not associated with the perversions. Ten controlling faculties should not be said to be, perversions also objects of the perversions; (they) are objects of the perversions but are not perversions. Three controlling faculties should not be said to be, perversions alsoobjects of the perversions or objects of the perversions but are not perversions. Nine controlling faculties should not be said to be, perversions also objects of the perversions; (they) sometimes are objects of the perversions but are not perversions; sometimes should not be said to be, objects of the perversions but are not perversions. Ten controlling faculties are not associated with the perversions, are objects of the perversions. Three controlling faculties are not associated with the perversions, are not objects of the perversions. Three controlling faculties sometimes are not associated with the perversions, are objects of the perversions; sometimes are not associated with the perversions, are not objects of the perversions. Six controlling faculties sometimes are not associated with the perversions, are objects of the perversions; sometimes are not associated with the perversions, are not objects of the perversions; sometimes should not be said to be, not associated with the|perversions, are objects of the perversions or not associated with the perversions, are not objects of the perversions (9)Cha indriyā siyā sukhāya vedanāya sampayuttā, siyā adukkhamasukhāya vedanāya sampayuttā. Seven controlling faculties have no objects. Fourteen controlling faculties have objects. Controlling faculty of vital principle sometimes has an object; sometimes has no object. Twenty-one controlling faculties are not consciousness. Controlling faculty of mind is consciousness. Thirteen controlling faculties are mental concomitants. Eight controlling faculties are not mental concomitants. Controlling faculty of vital principle sometimes is mental concomitant; sometimes is not mental concomitant. Thirteen controlling faculties are associated with consciousness. Seven controlling faculties are not associated with consciousness. Controlling faculty of vital principle sometimes is associated with consciousness; sometimes is not associated with consciousness. Controlling faculty of mind should not be said to be, associated with consciousness or not associated with consciousness.Tīṇindriyā siyā sukhāya vedanāya sampayuttā, siyā dukkhāya vedanāya sampayuttā, siyā adukkhamasukhāya vedanāya sampayuttā. Thirteen controlling faculties are conjoined with consciousness. Seven controlling faculties are not conjoined with consciousness. Controlling faculty of vital principle sometimes is conjoined with consciousness; sometimes is not conjoined with consciousness. Controlling faculty of mind should not be said to be, conjoined with consciousness or not conjoined with consciousness. Thirteen controlling faculties are generated by consciousness. Eight controlling faculties are not generated by consciousness. Controlling faculty of vital principle sometimes is generated by consciousness; sometimes is not generated by consciousness.Jīvitindriyaṁ siyā sukhāya vedanāya sampayuttaṁ, siyā dukkhāya vedanāya sampayuttaṁ, siyā adukkhamasukhāya vedanāya sampayuttaṁ, siyā na vattabbaṁ—“sukhāya vedanāya sampayuttan”tipi, “dukkhāya vedanāya sampayuttan”tipi, “adukkhamasukhāya vedanāya sampayuttan”tipi.

Thirteen controlling faculties are co-existent with consciousness. Eight controlling faculties are not co-existent with consciousness. Controlling faculty of vital principle sometimes is co-existent with consciousness; sometimes is not co-existent with consciousness. Thirteen controlling faculties accompany consciousness. Eight controlling faculties do not accompany consciousness. Controlling faculty of vital principle sometimes accompanies consciousness; sometimes does not accompany consciousness.Sattindriyā nevavipākanavipākadhammadhammā. Thirteen controlling faculties are conjoined with, generated by consciousness. Eight controlling faculties are not conjoined with, not generated by consciousness. Controlling faculty of vital principle sometimes is conjoined with, generated by consciousness; sometimes is not conjoined with, not generated by consciousness. Thirteen controlling faculties are conjoined with, generated by,|co-existent with consciousness. Eight controlling faculties are not conjoined with, not generated by, not co-existent with consciousness. Controlling faculty of vital principle sometimes is conjoined with, generated by, co-existent with consciousness; sometimes is not conjoined with, not generated by, not co-existent with consciousness. Thirteen controlling faculties are conjoined with, generated by, accompany consciousness. Eight controlling faculties are not conjoined with, not generated by, do not accompany consciousness. Controlling faculty of vital principle sometimes is conjoined with, generated by, accompanies consciousness; sometimes is not conjoined with, not generated by, does not accompany consciousness. Six controlling faculties are internal. Sixteen controlling faculties are external. (10)Tīṇindriyā vipākā. Seven controlling faculties are derived. Fourteen controlling faculties are not derived. Controlling faculty of vital principle sometimes is derived; sometimes is not derived. Nine controlling faculties are grasped (by craving and false view). Four controlling faculties are not grasped. Nine controlling faculties sometimes are grasped; sometimes are not grasped. (All controlling faculties) Are not attachments. Ten controlling faculties are objects of the attachments. Three controlling faculties are not objects of the attachments. Nine controlling faculties sometimes are objects of the attachments; sometimes are not objects of the attachments. Sixteen controlling faculties are not associated with the attachments. Six controlling faculties sometimes are associated with the attachments; sometimes are not associated with the attachments. Ten controlling faculties should not be said to be, attachments also objects of the attachments; (they) are objects of the attachments but are not attachments. Three controlling faculties should not be said to be, attachments also objects of the attachments or objects of the attachments but are not attachments. Nine controlling faculties should not be said to be, attachments also objects of the attachments; (they) sometimes are objects of the attachments but are not attachments. Ten controlling faculties sometimes are objects of the attachments but are not attachments; sometimes should not be said to be, objects of the attachments but are not attachments.Dvindriyā vipākadhammadhammā. Sixteen controlling faculties should not be said to be, attachments also associated with the attachments or associated with the attachments but are not attachments. Six controlling faculties should not be said to be, attachments also associated with the attachments;|(they) sometimes are associated with the attachments but are not attachments; sometimes should not be said to be, associated with the attachments but are not attachments. Ten controlling faculties are not associated with the attachments, are objects of the attachments. Three controlling faculties are not associated with the attachments, are not objects of the attachments. Three controlling faculties sometimes are not associated with the attachments, are objects of the attachments; sometimes are not associated with the attachments, are not objects of the attachments. Six controlling faculties sometimes are not associated with the attachments, are objects of the attachments; sometimes are not associated with the attachments, are not objects of the attachments; sometimes should not be said to be, not associated with the attachments, are objects of the attachments or not associated with the attachments, are not objects of the attachments. (11)Aññindriyaṁ siyā vipākaṁ, siyā vipākadhammadhammaṁ. (All controlling faculties) Are not corruptions. Ten controlling faculties are objects of the corruptions. Three controlling faculties are not objects of the corruptions. Nine controlling faculties sometimes are objects of the corruptions; sometimes are not objects of the corruptions. Fifteen controlling faculties are not corrupt. Controlling faculty of mental pain is corrupt. Six controlling faculties sometimes are corrupt; sometimes are not corrupt. Fifteen controlling faculties are not associated with the corruptions. Controlling faculty of mental pain is associated with the corruptions. Six controlling faculties sometimes are associated with the corruptions; sometimes are not associated with the corruptions. Ten controlling faculties should not be said to be, corruptions also objects of the corruptions; (they) are objects of the corruptions but are not corruptions. Three controlling faculties should not be said to be, corruptions also objects of the corruptions or objects of the corruptions but are not corruptions. Nine controlling faculties should not be said to be, corruptions also objects of the corruptions; (they) sometimes are objects of the corruptions but are not corruptions; sometimes should not be said to be, objects of the corruptions but are not corruptions.Navindriyā siyā vipākā, siyā vipākadhammadhammā, siyā nevavipākanavipākadhammadhammā.

Fifteen controlling faculties should not be said to be, corruptions also corrupt or corrupt but are not corruptions. Controlling faculty of mental pain should not be said to be,corruption also corrupt; (it) is corrupt but is not corruption. Six controlling faculties should not be said to be, corruptions also corrupt; (they) sometimes|are corrupt but are not corruptions; sometimes should not be said to be, corrupt but are not corruptions.Navindriyā upādinnupādāniyā. Fifteen controlling faculties should not be said to be, corruptions also associated with the corruptions or associated with the corruptions but are not corruptions. Controlling faculty of mental pain should not be said to be, corruption also associated with the corruptions; (it) is associated with the corruptions but is not corruption. Six controlling faculties should not be said to be, corruptions also associated with the corruptions; (they) sometimes are associated with the corruptions but are not corruptions; sometimes should not be said to be, associated with the corruptions but are not corruptions. Nine controlling faculties are not associated with the corruptions, are objects of the corruptions. Three controlling faculties are not associated with the corruptions, are not objects of the corruptions. Controlling faculty of mental pain should not be said to be, not associated with the corruptions, is the object of the corruptions or not associated with the corruptions, is not the object of the corruptions. Three controlling faculties sometimes are not associated with the corruptions, are objects of the corruptions; sometimes are not associated with the corruptions, are not objects of the corruptions. Six controlling faculties sometimes are not associated with the corruptions, are objects of the corruptions; sometimes are not associated with the corruptions, are not objects of the corruptions; sometimes should not be said to be, not associated with the corruptions, are objects of the corruptions or not associated with the corruptions, are not objects of the corruptions. (12)Domanassindriyaṁ anupādinnupādāniyaṁ. Fifteen controlling faculties are not to be abandoned by the first path. Seven controlling faculties sometimes are to be abandoned by the first path; sometimes are not to be abandoned by the first path. Fifteen controlling faculties are not to be abandoned by the subsequent paths. Seven controlling faculties sometimes are to be abandoned by the subsequent paths, sometimes are not to be abandoned by the subsequent paths. Fifteen controlling faculties have no roots to be abandoned by the first path. Seven controlling faculties sometimes have roots to be abandoned by the first path; sometimes have no roots to be abandoned by the first path. Fifteen controlling faculties have no roots to be abandoned by the subsequent paths. Seven controlling faculties sometimes have roots to be abandoned by the subsequent paths; sometimes have no roots to be abandoned by the subsequent paths.Tīṇindriyā anupādinnaanupādāniyā. Ninecontrolling faculties are without initial application. Controlling faculty of mental pain is accompanied by initial application. Twelve controlling faculties sometimes are accompanied by initial application; sometimes are without initial application. Nine controlling faculties are without sustained application. Controlling faculty of mental pain is accompanied by sustained application. Twelve controlling faculties sometimes are accompanied by sustained application; sometimes are without sustained application. Eleven controlling faculties are without zest. Eleven controlling faculties sometimes are with zest; sometimes are without zest. Eleven controlling faculties are not accompanied by zest. Eleven controlling faculties sometimes are accompanied by zest; sometimes are not accompanied by zest. Twelve controlling faculties are not accompanied by pleasure. Ten controlling faculties sometimes are accompanied by pleasure; sometimes are not accompanied by pleasure. Twelve controlling faculties are not accompanied by indifference. Ten controlling faculties sometimes are accompanied by indifference; sometimes are not accompanied by indifference.Navindriyā siyā upādinnupādāniyā, siyā anupādinnupādāniyā, siyā anupādinnaanupādāniyā.

Ten controlling faculties are characteristic of the plane of desire. Three controlling faculties are not characteristic of the plane of desire. Nine controlling faculties sometimes are characteristic of the plane of desire; sometimes are not characteristic of the plane of desire. Thirteen controlling faculties are not characteristic of the plane of form. Nine controlling faculties sometimes are characteristic of the plane of form; sometimes are not characteristic of the plane of form. Fourteen controlling faculties are not characteristic of the formless plane. Eight controlling faculties sometimes are characteristic of the formless plane; sometimes are not characteristic of the formless plane. Ten controlling faculties are included (i.e. are mundane). Three controlling faculties are not included (i.e. are supramundane). Nine controlling faculties sometimes are included (i.e. are mundane); sometimes are not included (i.e. are supramundane).Eleven controlling faculties do not tend to release. Controlling faculty of initial to enlightenment tends to release. Ten controlling faculties sometimes tend to release; sometimes do not tend to release. Ten controlling faculties are of no fixed (resultant time). Controlling faculty of initial enlightenment is of fixed (resultant time). Eleven controlling faculties sometimes are of fixed (resultant time); sometimes are of no fixed (resultant time). Ten controlling faculties are surpassable. Three|controlling faculties are not surpassable. Nine controlling faculties sometimes are surpassable; sometimes are not surpassable. Fifteen controlling faculties are without cause of bewailing. Controlling faculty of mental pain is with cause of bewailing. Six controlling faculties sometimes are with cause of bewailing; sometimes are without cause of bewailing. (13)Navindriyā asaṅkiliṭṭhasaṅkilesikā. (Here Ends the Section) InterrogationDomanassindriyaṁ saṅkiliṭṭhasaṅkilesikaṁ. Analysis of the Controlling Faculties is EndedTīṇindriyā asaṅkiliṭṭhaasaṅkilesikā. The Book of Analysis, an English translation of the Pali Abhidhamma Vibhaṅga. Translated byPaṭhamkyaw Ashin Thiṭṭila (Seiṭṭhila). Published by Pali Text Society,1969.Tīṇindriyā siyā asaṅkiliṭṭhasaṅkilesikā, siyā asaṅkiliṭṭhaasaṅkilesikā. Paṭhamkyaw Ashin Thiṭṭila (Seiṭṭhila)Cha indriyā siyā saṅkiliṭṭhasaṅkilesikā, siyā asaṅkiliṭṭhasaṅkilesikā, siyā asaṅkiliṭṭhaasaṅkilesikā.

This SuttaCentral edition was prepared byManfred WierichandVen. Vimalaand proofread byAriya Baumann. Some changes were introduced:Navindriyā avitakkaavicārā. Manfred WierichDomanassindriyaṁ savitakkasavicāraṁ. Ven. VimalaUpekkhindriyaṁ siyā savitakkasavicāraṁ, siyā avitakkaavicāraṁ. Ariya BaumannEkādasindriyā siyā savitakkasavicārā, siyā avitakkavicāramattā, siyā avitakkaavicārā.

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.Ekādasindriyā na vattabbā—“pītisahagatā”tipi, “sukhasahagatā”tipi, “upekkhāsahagatā”tipi. Internal and external links were added, so that readers can easily click the numerous references.Somanassindriyaṁ siyā pītisahagataṁ na sukhasahagataṁ na upekkhāsahagataṁ, siyā na vattabbaṁ—“pītisahagatan”ti. Some abbreviations were expanded.Cha indriyā siyā pītisahagatā, siyā sukhasahagatā, siyā upekkhāsahagatā. Obvious oversights and errors were corrected, all of them minor.Cattārindriyā siyā pītisahagatā, siyā sukhasahagatā, siyā upekkhāsahagatā, siyā na vattabbā—“pītisahagatā”tipi, “sukhasahagatā”tipi, “upekkhāsahagatā”tipi.

The pagination of the originalPannarasindriyā neva dassanena na bhāvanāya pahātabbā. 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/Domanassindriyaṁ siyā dassanena pahātabbaṁ, siyā bhāvanāya pahātabbaṁ. 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.Cha indriyā siyā dassanena pahātabbā, siyā bhāvanāya pahātabbā, siyā neva dassanena na bhāvanāya pahātabbā.

Pannarasindriyā neva dassanena na bhāvanāya pahātabbahetukā. Domanassindriyaṁ siyā dassanena pahātabbahetukaṁ, siyā bhāvanāya pahātabbahetukaṁ. Cha indriyā siyā dassanena pahātabbahetukā, siyā bhāvanāya pahātabbahetukā, siyā neva dassanena na bhāvanāya pahātabbahetukā.

Dasindriyā nevācayagāmināpacayagāmino. Domanassindriyaṁ ācayagāmi. Anaññātaññassāmītindriyaṁ apacayagāmi. Aññindriyaṁ siyā apacayagāmi, siyā nevācayagāmināpacayagāmi. Navindriyā siyā ācayagāmino, siyā apacayagāmino, siyā nevācayagāmināpacayagāmino.

Dasindriyā nevasekkhanāsekkhā. Dvindriyā sekkhā. Aññātāvindriyaṁ asekkhaṁ. Navindriyā siyā sekkhā, siyā asekkhā, siyā nevasekkhanāsekkhā.

Dasindriyā parittā. Tīṇindriyā appamāṇā. Navindriyā siyā parittā, siyā mahaggatā, siyā appamāṇā.

Sattindriyā anārammaṇā. Dvindriyā parittārammaṇā. Tīṇindriyā appamāṇārammaṇā. Domanassindriyaṁ siyā parittārammaṇaṁ siyā mahaggatārammaṇaṁ, na appamāṇārammaṇaṁ, siyā na vattabbaṁ—“parittārammaṇan”tipi, “mahaggatārammaṇan”tipi. Navindriyā siyā parittārammaṇā, siyā mahaggatārammaṇā, siyā appamāṇārammaṇā, siyā na vattabbā—“parittārammaṇā”tipi, “mahaggatārammaṇā”tipi, “appamāṇārammaṇā”tipi.

Navindriyā majjhimā. Domanassindriyaṁ hīnaṁ. Tīṇindriyā paṇītā. Tīṇindriyā siyā majjhimā, siyā paṇītā. Cha indriyā siyā hīnā, siyā majjhimā, siyā paṇītā.

Dasindriyā aniyatā. Anaññātaññassāmītindriyaṁ sammattaniyataṁ. Cattārindriyā siyā sammattaniyatā, siyā aniyatā. Domanassindriyaṁ siyā micchattaniyataṁ, siyā aniyataṁ. Cha indriyā siyā micchattaniyatā, siyā sammattaniyatā, siyā aniyatā.

Sattindriyā anārammaṇā. Cattārindriyā na vattabbā—“maggārammaṇā”tipi, “maggahetukā”tipi, “maggādhipatino”tipi. Anaññātaññassāmītindriyaṁ na maggārammaṇaṁ, siyā maggahetukaṁ, siyā maggādhipati, siyā na vattabbaṁ—“maggahetukan”tipi, “maggādhipatī”tipi. Aññindriyaṁ na maggārammaṇaṁ, siyā maggahetukaṁ, siyā maggādhipati, siyā na vattabbaṁ—“maggahetukan”tipi, “maggādhipatī”tipi. Navindriyā siyā maggārammaṇā, siyā maggahetukā, siyā maggādhipatino, siyā na vattabbā—“maggārammaṇā”tipi, “maggahetukā”tipi, “maggādhipatino”tipi.

Dasindriyā siyā uppannā, siyā uppādino, na vattabbā—“anuppannā”ti. Dvindriyā siyā uppannā, siyā anuppannā, na vattabbā—“uppādino”ti. Dasindriyā siyā uppannā, siyā anuppannā, siyā uppādino.

Siyā atītā, siyā anāgatā, siyā paccuppannā.

Sattindriyā anārammaṇā. Dvindriyā paccuppannārammaṇā. Tīṇindriyā na vattabbā—“atītārammaṇā”tipi, “anāgatārammaṇā”tipi, “paccuppannārammaṇā”tipi. Dasindriyā siyā atītārammaṇā, siyā anāgatārammaṇā, siyā paccuppannārammaṇā, siyā na vattabbā—“atītārammaṇā”tipi, “anāgatārammaṇā”tipi, “paccuppannārammaṇā”tipi.

Siyā ajjhattā, siyā bahiddhā, siyā ajjhattabahiddhā.

Sattindriyā anārammaṇā. Tīṇindriyā bahiddhārammaṇā. Cattārindriyā siyā ajjhattārammaṇā, siyā bahiddhārammaṇā, siyā ajjhattabahiddhārammaṇā, aṭṭhindriyā siyā ajjhattārammaṇā, siyā bahiddhārammaṇā, siyā ajjhattabahiddhārammaṇā, siyā na vattabbā—“ajjhattārammaṇā”tipi, “bahiddhārammaṇā”tipi, “ajjhattabahiddhārammaṇā”tipi.

Pañcindriyā anidassanasappaṭighā. Sattarasindriyā anidassanaappaṭighā.

2.2. 2.2 Duka

2.2.1. Hetugocchaka

Cattārindriyā hetū. Aṭṭhārasindriyā na hetū. Sattindriyā sahetukā. Navindriyā ahetukā. Cha indriyā siyā sahetukā, siyā ahetukā. Sattindriyā hetusampayuttā. Navindriyā hetuvippayuttā. Cha indriyā siyā hetusampayuttā, siyā hetuvippayuttā. Cattārindriyā hetū ceva sahetukā ca. Navindriyā na vattabbā—“hetū ceva sahetukā cā”tipi, “sahetukā ceva na ca hetū”tipi. Tīṇindriyā na vattabbā—“hetū ceva sahetukā cā”ti. Sahetukā ceva na ca hetū. Cha indriyā na vattabbā—“hetū ceva sahetukā cā”ti, siyā sahetukā ceva na ca hetū, siyā na vattabbā—“sahetukā ceva na ca hetū”ti.

Cattārindriyā hetū ceva hetusampayuttā ca. Navindriyā na vattabbā—“hetū ceva hetusampayuttā cā”tipi, “hetusampayuttā ceva na ca hetū”tipi. Tīṇindriyā na vattabbā—“hetū ceva hetusampayuttā cā”ti, hetusampayuttā ceva na ca hetū. Cha indriyā na vattabbā—“hetū ceva hetusampayuttā cā”ti, siyā hetusampayuttā ceva na ca hetū, siyā na vattabbā—“hetusampayuttā ceva na ca hetū”ti.

Navindriyā na hetū ahetukā. Tīṇindriyā na hetū sahetukā. Cattārindriyā na vattabbā—“na hetū sahetukā”tipi, “na hetū ahetukā”tipi. Cha indriyā siyā na hetū sahetukā, siyā na hetū ahetukā.

2.2.2. Cūḷantaraduka

Sappaccayā. Saṅkhatā. Anidassanā. Pañcindriyā sappaṭighā. Sattarasindriyā appaṭighā. Sattindriyā rūpā. Cuddasindriyā arūpā. Jīvitindriyaṁ siyā rūpaṁ, siyā arūpaṁ. Dasindriyā lokiyā. Tīṇindriyā lokuttarā. Navindriyā siyā lokiyā, siyā lokuttarā; kenaci viññeyyā, kenaci na viññeyyā.

2.2.3. Āsavagocchaka

No āsavā. Dasindriyā sāsavā. Tīṇindriyā anāsavā. Navindriyā siyā sāsavā, siyā anāsavā. Pannarasindriyā āsavavippayuttā. Domanassindriyaṁ āsavasampayuttaṁ. Cha indriyā siyā āsavasampayuttā, siyā āsavavippayuttā. Dasindriyā na vattabbā—“āsavā ceva sāsavā cā”ti, sāsavā ceva no ca āsavā. Tīṇindriyā na vattabbā—“āsavā ceva sāsavā cā”tipi, “sāsavā ceva no ca āsavā”tipi. Navindriyā na vattabbā—“āsavā ceva sāsavā cā”ti, siyā sāsavā ceva no ca āsavā, siyā na vattabbā—“sāsavā ceva no ca āsavā”ti.

Pannarasindriyā na vattabbā—“āsavā ceva āsavasampayuttā cā”tipi, “āsavasampayuttā ceva no ca āsavā”tipi. Domanassindriyaṁ na vattabbaṁ—“āsavo ceva āsavasampayuttañcā”ti, āsavasampayuttañceva no ca āsavo. Cha indriyā na vattabbā—“āsavā ceva āsavasampayuttā cā”ti, siyā āsavasampayuttā ceva no ca āsavā, siyā na vattabbā—“āsavasampayuttā ceva no ca āsavā”ti. Navindriyā āsavavippayuttasāsavā. Tīṇindriyā āsavavippayuttaanāsavā. Domanassindriyaṁ na vattabbaṁ—“āsavavippayuttasāsavan”tipi, “āsavavippayuttaanāsavan”tipi. Tīṇindriyā siyā āsavavippayuttasāsavā, siyā āsavavippayuttaanāsavā. Cha indriyā siyā āsavavippayuttasāsavā, siyā āsavavippayuttaanāsavā, siyā na vattabbā—“āsavavippayuttasāsavā”tipi, “āsavavippayuttaanāsavā”tipi.

2.2.4. Saṁyojanagocchaka

No saṁyojanā. Dasindriyā saṁyojaniyā. Tīṇindriyā asaṁyojaniyā. Navindriyā siyā saṁyojaniyā, siyā asaṁyojaniyā. Pannarasindriyā saṁyojanavippayuttā. Domanassindriyaṁ saṁyojanasampayuttaṁ. Cha indriyā siyā saṁyojanasampayuttā, siyā saṁyojanavippayuttā. Dasindriyā na vattabbā—“saṁyojanā ceva saṁyojaniyā cā”ti, saṁyojaniyā ceva no ca saṁyojanā. Tīṇindriyā na vattabbā—“saṁyojanā ceva saṁyojaniyā cā”tipi, “saṁyojaniyā ceva no ca saṁyojanā”tipi. Navindriyā na vattabbā—“saṁyojanā ceva saṁyojaniyā cā”ti, siyā saṁyojaniyā ceva no ca saṁyojanā, siyā na vattabbā—“saṁyojaniyā ceva no ca saṁyojanā”ti.

Pannarasindriyā na vattabbā—“saṁyojanā ceva saṁyojanasampayuttā cā”tipi, “saṁyojanasampayuttā ceva no ca saṁyojanā”tipi. Domanassindriyaṁ na vattabbaṁ—“saṁyojanañceva saṁyojanasampayuttañcā”ti, saṁyojanasampayuttañceva no ca saṁyojanaṁ. Cha indriyā na vattabbā—“saṁyojanā ceva saṁyojanasampayuttā cā”ti, siyā saṁyojanasampayuttā ceva no ca saṁyojanā, siyā na vattabbā—“saṁyojanasampayuttā ceva no ca saṁyojanā”ti.

Navindriyā saṁyojanavippayuttasaṁyojaniyā. Tīṇindriyā saṁyojanavippayuttaasaṁyojaniyā. Domanassindriyaṁ na vattabbaṁ—“saṁyojanavippayuttasaṁyojaniyan”tipi, “saṁyojanavippayuttaasaṁyojaniyan”tipi. Tīṇindriyā siyā saṁyojanavippayuttasaṁyojaniyā, siyā saṁyojanavippayuttaasaṁyojaniyā. Cha indriyā siyā saṁyojanavippayuttasaṁyojaniyā, siyā saṁyojanavippayuttaasaṁyojaniyā, siyā na vattabbā—“saṁyojanavippayuttasaṁyojaniyā”tipi, “saṁyojanavippayuttaasaṁyojaniyā”tipi.

2.2.5. Ganthagocchaka

No ganthā. Dasindriyā ganthaniyā. Tīṇindriyā aganthaniyā. Navindriyā siyā ganthaniyā, siyā aganthaniyā. Pannarasindriyā ganthavippayuttā. Domanassindriyaṁ ganthasampayuttaṁ. Cha indriyā siyā ganthasampayuttā, siyā ganthavippayuttā. Dasindriyā na vattabbā—“ganthā ceva ganthaniyā cā”ti, ganthaniyā ceva no ca ganthā. Tīṇindriyā na vattabbā—“ganthā ceva ganthaniyā cā”tipi, “ganthaniyā ceva no ca ganthā”tipi. Navindriyā na vattabbā—“ganthā ceva ganthaniyā cā”ti, siyā ganthaniyā ceva no ca ganthā, siyā na vattabbā—“ganthaniyā ceva no ca ganthā”ti.

Pannarasindriyā na vattabbā—“ganthā ceva ganthasampayuttā cā”tipi, “ganthasampayuttā ceva no ca ganthā”tipi. Domanassindriyaṁ na vattabbaṁ—“gantho ceva ganthasampayuttañcā”ti, ganthasampayuttañceva no ca gantho. Cha indriyā na vattabbā—“ganthā ceva ganthasampayuttā cā”ti, siyā ganthasampayuttā ceva no ca ganthā, siyā na vattabbā—“ganthasampayuttā ceva no ca ganthā”ti.

Navindriyā ganthavippayuttaganthaniyā. Tīṇindriyā ganthavippayuttaaganthaniyā. Domanassindriyaṁ na vattabbaṁ—“ganthavippayuttaganthaniyan”tipi, “ganthavippayuttaaganthaniyan”tipi. Tīṇindriyā siyā ganthavippayuttaganthaniyā, siyā ganthavippayuttaaganthaniyā. Cha indriyā siyā ganthavippayuttaganthaniyā, siyā ganthavippayuttaaganthaniyā, siyā na vattabbā—“ganthavippayuttaganthaniyā”tipi, “ganthavippayuttaaganthaniyā”tipi.

5.2.2.6. Oghayoganīvaraṇagocchaka

No oghā …pe… no yogā …pe… no nīvaraṇā. Dasindriyā nīvaraṇiyā. Tīṇindriyā anīvaraṇiyā. Navindriyā siyā nīvaraṇiyā, siyā anīvaraṇiyā. Pannarasindriyā nīvaraṇavippayuttā. Domanassindriyaṁ nīvaraṇasampayuttaṁ. Cha indriyā siyā nīvaraṇasampayuttā, siyā nīvaraṇavippayuttā. Dasindriyā na vattabbā—“nīvaraṇā ceva nīvaraṇiyā cā”ti, nīvaraṇiyā ceva no ca nīvaraṇā. Tīṇindriyā na vattabbā—“nīvaraṇā ceva nīvaraṇiyā cā”tipi, “nīvaraṇiyā ceva no ca nīvaraṇā”tipi. Navindriyā na vattabbā—“nīvaraṇā ceva nīvaraṇiyā cā”ti, siyā nīvaraṇiyā ceva no ca nīvaraṇā, siyā na vattabbā—“nīvaraṇiyā ceva no ca nīvaraṇā”ti.

Pannarasindriyā na vattabbā—“nīvaraṇā ceva nīvaraṇasampayuttā cā”tipi, “nīvaraṇasampayuttā ceva no ca nīvaraṇā”tipi. Domanassindriyaṁ na vattabbaṁ—“nīvaraṇañceva nīvaraṇasampayuttañcā”ti, nīvaraṇasampayuttañceva no ca nīvaraṇaṁ. Cha indriyā na vattabbā—“nīvaraṇā ceva nīvaraṇasampayuttā cā”ti, siyā nīvaraṇasampayuttā ceva no ca nīvaraṇā, siyā na vattabbā—“nīvaraṇasampayuttā ceva no ca nīvaraṇā”ti.

Navindriyā nīvaraṇavippayuttanīvaraṇiyā. Tīṇindriyā nīvaraṇavippayuttaanīvaraṇiyā. Domanassindriyaṁ na vattabbaṁ—“nīvaraṇavippayuttanīvaraṇiyan”tipi, “nīvaraṇavippayuttaanīvaraṇiyan”tipi. Tīṇindriyā siyā nīvaraṇavippayuttanīvaraṇiyā, siyā nīvaraṇavippayuttaanīvaraṇiyā. Cha indriyā siyā nīvaraṇavippayuttanīvaraṇiyā, siyā nīvaraṇavippayuttaanīvaraṇiyā, siyā na vattabbā—“nīvaraṇavippayuttanīvaraṇiyā”tipi, “nīvaraṇavippayuttaanīvaraṇiyā”tipi.

2.2.9. Parāmāsagocchaka

No parāmāsā. Dasindriyā parāmaṭṭhā. Tīṇindriyā aparāmaṭṭhā. Navindriyā siyā parāmaṭṭhā, siyā aparāmaṭṭhā. Soḷasindriyā parāmāsavippayuttā. Cha indriyā siyā parāmāsasampayuttā, siyā parāmāsavippayuttā. Dasindriyā na vattabbā—“parāmāsā ceva parāmaṭṭhā cā”ti, parāmaṭṭhā ceva no ca parāmāsā. Tīṇindriyā na vattabbā—“parāmāsā ceva parāmaṭṭhā cā”tipi, “parāmaṭṭhā ceva no ca parāmāsā”tipi. Navindriyā na vattabbā—“parāmāsā ceva parāmaṭṭhā cā”ti, siyā parāmaṭṭhā ceva no ca parāmāsā, siyā na vattabbā—“parāmaṭṭhā ceva no ca parāmāsā”ti. Dasindriyā parāmāsavippayuttaparāmaṭṭhā. Tīṇindriyā parāmāsavippayuttaaparāmaṭṭhā. Tīṇindriyā siyā parāmāsavippayuttaparāmaṭṭhā, siyā parāmāsavippayuttaaparāmaṭṭhā. Cha indriyā siyā parāmāsavippayuttaparāmaṭṭhā, siyā parāmāsavippayuttaaparāmaṭṭhā, siyā na vattabbā—“parāmāsavippayuttaparāmaṭṭhā”tipi, “parāmāsavippayuttaaparāmaṭṭhā”tipi.

2.2.10. Mahantaraduka

Sattindriyā anārammaṇā. Cuddasindriyā sārammaṇā. Jīvitindriyā siyā sārammaṇaṁ, siyā anārammaṇaṁ. Ekavīsatindriyā no cittā. Manindriyaṁ cittaṁ. Terasindriyā cetasikā. Aṭṭhindriyā acetasikā. Jīvitindriyaṁ siyā cetasikaṁ, siyā acetasikaṁ. Terasindriyā cittasampayuttā. Sattindriyā cittavippayuttā. Jīvitindriyaṁ siyā cittasampayuttaṁ, siyā cittavippayuttaṁ. Manindriyaṁ na vattabbaṁ—“cittena sampayuttan”tipi, “cittena vippayuttan”tipi.

Terasindriyā cittasaṁsaṭṭhā. Sattindriyā cittavisaṁsaṭṭhā. Jīvitindriyaṁ siyā cittasaṁsaṭṭhaṁ, siyā cittavisaṁsaṭṭhaṁ. Manindriyaṁ na vattabbaṁ—“cittena saṁsaṭṭhan”tipi, “cittena visaṁsaṭṭhan”tipi. Terasindriyā cittasamuṭṭhānā. Aṭṭhindriyā no cittasamuṭṭhānā. Jīvitindriyaṁ siyā cittasamuṭṭhānaṁ, siyā no cittasamuṭṭhānaṁ.

Terasindriyā cittasahabhuno. Aṭṭhindriyā no cittasahabhuno. Jīvitindriyaṁ siyā cittasahabhū, siyā no cittasahabhū. Terasindriyā cittānuparivattino. Aṭṭhindriyā no cittānuparivattino. Jīvitindriyaṁ siyā cittānuparivatti, siyā no cittānuparivatti.

Terasindriyā cittasaṁsaṭṭhasamuṭṭhānā. Aṭṭhindriyā no cittasaṁsaṭṭhasamuṭṭhānā. Jīvitindriyaṁ siyā cittasaṁsaṭṭhasamuṭṭhānaṁ, siyā no cittasaṁsaṭṭhasamuṭṭhānaṁ. Terasindriyā cittasaṁsaṭṭhasamuṭṭhānasahabhuno. Aṭṭhindriyā no cittasaṁsaṭṭhasamuṭṭhānasahabhuno. Jīvitindriyaṁ siyā cittasaṁsaṭṭhasamuṭṭhānasahabhū, siyā no cittasaṁsaṭṭhasamuṭṭhānasahabhū. Terasindriyā cittasaṁsaṭṭhasamuṭṭhānānuparivattino. Aṭṭhindriyā no cittasaṁsaṭṭhasamuṭṭhānānuparivattino. Jīvitindriyaṁ siyā cittasaṁsaṭṭhasamuṭṭhānānuparivatti, siyā no cittasaṁsaṭṭhasamuṭṭhānānuparivatti.

2.2.11. Upādānagocchaka

Cha indriyā ajjhattikā. Soḷasindriyā bāhirā. Sattindriyā upādā. Cuddasindriyā no upādā. Jīvitindriyaṁ siyā upādā, siyā no upādā. Navindriyā upādinnā. Cattārindriyā anupādinnā. Navindriyā siyā upādinnā, siyā anupādinnā.

2.2.12. Kilesagocchaka

No upādānā. Dasindriyā upādāniyā. Tīṇindriyā anupādāniyā. Navindriyā siyā upādāniyā, siyā anupādāniyā. Soḷasindriyā upādānavippayuttā. Cha indriyā siyā upādānasampayuttā, siyā upādānavippayuttā. Dasindriyā na vattabbā—“upādānā ceva upādāniyā cā”ti, upādāniyā ceva no ca upādānā. Tīṇindriyā na vattabbā—“upādānā ceva upādāniyā cā”tipi, “upādāniyā ceva no ca upādānā”tipi. Navindriyā na vattabbā—“upādānā ceva upādāniyā cā”ti, siyā upādāniyā ceva no ca upādānā. Dasindriyā siyā upādāniyā ceva no ca upādānā, siyā na vattabbā—“upādāniyā ceva no ca upādānā”ti.

Soḷasindriyā na vattabbā—“upādānā ceva upādānasampayuttā cā”tipi, “upādānasampayuttā ceva no ca upādānā”tipi. Cha indriyā na vattabbā—“upādānā ceva upādānasampayuttā cā”ti, siyā upādānasampayuttā ceva no ca upādānā, siyā na vattabbā—“upādānasampayuttā ceva no ca upādānā”ti. Dasindriyā upādānavippayuttaupādāniyā. Tīṇindriyā upādānavippayuttaanupādāniyā. Tīṇindriyā siyā upādānavippayuttaupādāniyā, siyā upādānavippayuttaanupādāniyā. Cha indriyā siyā upādānavippayuttaupādāniyā, siyā upādānavippayuttaanupādāniyā, siyā na vattabbā—“upādānavippayuttaupādāniyā”tipi, “upādānavippayuttaanupādāniyā”tipi.

2.2.13. Piṭṭhiduka

No kilesā. Dasindriyā saṅkilesikā. Tīṇindriyā asaṅkilesikā. Navindriyā siyā saṅkilesikā, siyā asaṅkilesikā. Pannarasindriyā asaṅkiliṭṭhā. Domanassindriyaṁ saṅkiliṭṭhaṁ. Cha indriyā siyā saṅkiliṭṭhā, siyā asaṅkiliṭṭhā. Pannarasindriyā kilesavippayuttā. Domanassindriyaṁ kilesasampayuttaṁ. Cha indriyā siyā kilesasampayuttā, siyā kilesavippayuttā. Dasindriyā na vattabbā—“kilesā ceva saṅkilesikā cā”ti, saṅkilesikā ceva no ca kilesā. Tīṇindriyā na vattabbā—“kilesā ceva saṅkilesikā cā”tipi, “saṅkilesikā ceva no ca kilesā”tipi. Navindriyā na vattabbā—“kilesā ceva saṅkilesikā cā”ti, siyā saṅkilesikā ceva no ca kilesā, siyā na vattabbā—“saṅkilesikā ceva no ca kilesā”ti.

Pannarasindriyā na vattabbā—“kilesā ceva saṅkiliṭṭhā cā”tipi, “saṅkiliṭṭhā ceva no ca kilesā”tipi. Domanassindriyaṁ na vattabbaṁ—“kileso ceva saṅkiliṭṭhañcā”ti, saṅkiliṭṭhañceva no ca kileso. Cha indriyā na vattabbā—“kilesā ceva saṅkiliṭṭhā cā”ti, siyā saṅkiliṭṭhā ceva no ca kilesā, siyā na vattabbā—“saṅkiliṭṭhā ceva no ca kilesā”ti.

Pannarasindriyā na vattabbā—“kilesā ceva kilesasampayuttā cā”tipi, “kilesasampayuttā ceva no ca kilesā”tipi. Domanassindriyaṁ na vattabbaṁ—“kileso ceva kilesasampayuttañcā”ti, kilesasampayuttañceva no ca kileso. Cha indriyā na vattabbā—“kilesā ceva kilesasampayuttā cā”ti, siyā kilesasampayuttā ceva no ca kilesā, siyā na vattabbā—“kilesasampayuttā ceva no ca kilesā”ti. Navindriyā kilesavippayuttasaṅkilesikā. Tīṇindriyā kilesavippayuttaasaṅkilesikā. Domanassindriyaṁ na vattabbaṁ—“kilesavippayuttasaṅkilesikan”tipi, “kilesavippayuttaasaṅkilesikan”tipi. Tīṇindriyā siyā kilesavippayuttasaṅkilesikā, siyā kilesavippayuttaasaṅkilesikā. Cha indriyā siyā kilesavippayuttasaṅkilesikā, siyā kilesavippayuttaasaṅkilesikā, siyā na vattabbā—“kilesavippayuttasaṅkilesikā”tipi, “kilesavippayuttaasaṅkilesikā”tipi.

Pannarasindriyā na dassanena pahātabbā. Sattindriyā siyā dassanena pahātabbā, siyā na dassanena pahātabbā. Pannarasindriyā na bhāvanāya pahātabbā. Sattindriyā siyā bhāvanāya pahātabbā, siyā na bhāvanāya pahātabbā. Pannarasindriyā na dassanena pahātabbahetukā. Sattindriyā siyā dassanena pahātabbahetukā, siyā na dassanena pahātabbahetukā. Pannarasindriyā na bhāvanāya pahātabbahetukā. Sattindriyā siyā bhāvanāya pahātabbahetukā, siyā na bhāvanāya pahātabbahetukā.

Navindriyā avitakkā. Domanassindriyaṁ savitakkaṁ. Dvādasindriyā siyā savitakkā, siyā avitakkā. Navindriyā avicārā. Domanassindriyaṁ savicāraṁ. Dvādasindriyā siyā savicārā, siyā avicārā. Ekādasindriyā appītikā. Ekādasindriyā siyā sappītikā, siyā appītikā. Ekādasindriyā na pītisahagatā. Ekādasindriyā siyā pītisahagatā, siyā na pītisahagatā. Dvādasindriyā na sukhasahagatā. Dasindriyā siyā sukhasahagatā, siyā na sukhasahagatā. Dvādasindriyā na upekkhāsahagatā. Dasindriyā siyā upekkhāsahagatā, siyā na upekkhāsahagatā.

Dasindriyā kāmāvacarā. Tīṇindriyā na kāmāvacarā. Navindriyā siyā kāmāvacarā, siyā na kāmāvacarā. Terasindriyā na rūpāvacarā. Navindriyā siyā rūpāvacarā, siyā na rūpāvacarā. Cuddasindriyā na arūpāvacarā. Aṭṭhindriyā siyā arūpāvacarā, siyā na arūpāvacarā. Dasindriyā pariyāpannā. Tīṇindriyā apariyāpannā. Navindriyā siyā pariyāpannā, siyā apariyāpannā. Ekādasindriyā aniyyānikā. Anaññātaññassāmītindriyaṁ niyyānikaṁ. Dasindriyā siyā niyyānikā, siyā aniyyānikā. Dasindriyā aniyatā. Anaññātaññassāmītindriyaṁ niyataṁ. Ekādasindriyā siyā niyatā, siyā aniyatā. Dasindriyā sauttarā. Tīṇindriyā anuttarā. Navindriyā siyā sauttarā, siyā anuttarā. Pannarasindriyā araṇā. Domanassindriyaṁ saraṇaṁ. Cha indriyā siyā saraṇā, siyā araṇāti.

Pañhāpucchakaṁ.

Indriyavibhaṅgo niṭṭhito.