TheEight Main Types of Thought relating to the Sensuous Universe (kāmāvacara-aṭṭha-mahācittāni)2.1.1.1. Padabhājanī

1. The First Type of ThoughtKatame dhammā kusalā? Which are the states that are good?Yasmiṁ samaye kāmāvacaraṁ kusalaṁ cittaṁ uppannaṁ hoti somanassasahagataṁ ñāṇasampayuttaṁ rūpārammaṇaṁ vā saddārammaṇaṁ vā gandhārammaṇaṁ vā rasārammaṇaṁ vā phoṭṭhabbārammaṇaṁ vā dhammārammaṇaṁ vā yaṁ yaṁ vā panārabbha, tasmiṁ samaye—

When a good thought concerning the sensuous universe has risen, which is accompanied by gladness and associated with knowledge, and has as its object a sight, a sound,a smell, a taste, a touch, a [mental] state, or what not, then there is:Phasso hoti, vedanā hoti, saññā hoti, cetanā hoti, cittaṁ hoti,

contact (§ 2)feeling (§ 3)perception (§ 4)volition (§ 5)thought (§ 6)application (§ 7)sustained thinking (§ 8)zest (§ 9)ease (§ 10)self-collectedness (§ 11)the faculty of faith (§ 12)the faculty of energy (§ 13)the faculty of mindfulness (§ 14)the faculty of concentration (§ 15)the faculty of insight (§ 16)the faculty of ideation (§ 17)the faculty of gladness (§ 18)the faculty of life (§ 19)right views (§ 20)right intention (§ 21)right endeavour (§ 22)right mindfulness (§ 23)right concentration (§ 24)the power of faith (§ 25)the power of energy (§ 26)the power of mindfulness (§ 27)the power of concentration (§ 28)the power of insight (§ 29)the power of conscientiousness (§ 30)the power of the fear of blame (§ 31)absence of greed (§ 32)absence of hate (§ 33)absence of dullness (§ 34)absence of covetousness (§ 35)absence of malice (§ 36)right views (§ 37)conscientiousness (§ 38)fear of blame (§ 39)serenity in mind and mental factors (§§ 40,41)lightness in mind and mental factors (§§ 42,43)plasticity in mind and mental factors (§§ 44,45)facility in mind and mental factors (§§ 46,47)fitness in mind and mental factors (§§ 48,49)directness in mind and mental factors (§§ 50,51)mindfulness (§ 52)intelligence (§ 53)quiet (§ 54)intuition (§ 55)grasp (§ 56)balance (§ 57).Vitakko hoti, vicāro hoti, pīti hoti, sukhaṁ hoti, cittassekaggatā hoti,

contact (§ 2)Saddhindriyaṁ hoti, vīriyindriyaṁ hoti, satindriyaṁ hoti, samādhindriyaṁ hoti, paññindriyaṁ hoti, manindriyaṁ hoti, somanassindriyaṁ hoti, jīvitindriyaṁ hoti,

feeling (§ 3)Sammādiṭṭhi hoti, sammāsaṅkappo hoti, sammāvāyāmo hoti, sammāsati hoti, sammāsamādhi hoti,

perception (§ 4)Saddhābalaṁ hoti, vīriyabalaṁ hoti, satibalaṁ hoti, samādhibalaṁ hoti, paññābalaṁ hoti, hiribalaṁ hoti, ottappabalaṁ hoti,

volition (§ 5)Alobho hoti, adoso hoti, amoho hoti, anabhijjhā hoti, abyāpādo hoti, sammādiṭṭhi hoti,

thought (§ 6)Hirī hoti, ottappaṁ hoti,

application (§ 7)Kāyapassaddhi hoti, cittapassaddhi hoti, kāyalahutā hoti, cittalahutā hoti, kāyamudutā hoti, cittamudutā hoti, kāyakammaññatā hoti, cittakammaññatā hoti, kāyapāguññatā hoti, cittapāguññatā hoti, kāyujukatā hoti, cittujukatā hoti,

sustained thinking (§ 8)Sati hoti, sampajaññaṁ hoti,

zest (§ 9)Samatho hoti, vipassanā hoti,

ease (§ 10)Paggāho hoti, avikkhepo hoti;

self-collectedness (§ 11)Ye vā pana tasmiṁ samaye aññepi atthi paṭiccasamuppannā arūpino dhammā—the faculty of faith (§ 12)ime dhammā kusalā.

the faculty of energy (§ 13)Katamo tasmiṁ samaye phasso hoti? the faculty of mindfulness (§ 14)Yo tasmiṁ samaye phasso phusanā samphusanā samphusitattaṁ—the faculty of concentration (§ 15)ayaṁ tasmiṁ samaye phasso hoti.

the faculty of insight (§ 16)Katamā tasmiṁ samaye vedanā hoti? the faculty of ideation (§ 17)Yaṁ tasmiṁ samaye tajjāmanoviññāṇadhātusamphassajaṁ cetasikaṁ sātaṁ cetasikaṁ sukhaṁ cetosamphassajaṁ sātaṁ sukhaṁ vedayitaṁ cetosamphassajā sātā sukhā vedanā—the faculty of gladness (§ 18)ayaṁ tasmiṁ samaye vedanā hoti.

the faculty of life (§ 19)Katamā tasmiṁ samaye saññā hoti? right views (§ 20)Yā tasmiṁ samaye tajjāmanoviññāṇadhātusamphassajā saññā sañjānanā sañjānitattaṁ—right intention (§ 21)ayaṁ tasmiṁ samaye saññā hoti.

right endeavour (§ 22)Katamā tasmiṁ samaye cetanā hoti? right mindfulness (§ 23)Yā tasmiṁ samaye tajjāmanoviññāṇadhātusamphassajā cetanā sañcetanā cetayitattaṁ—right concentration (§ 24)ayaṁ tasmiṁ samaye cetanā hoti.

the power of faith (§ 25)Katamaṁ tasmiṁ samaye cittaṁ hoti? the power of energy (§ 26)Yaṁ tasmiṁ samaye cittaṁ mano mānasaṁ hadayaṁ paṇḍaraṁ mano manāyatanaṁ manindriyaṁ viññāṇaṁ viññāṇakkhandho tajjāmanoviññāṇadhātu—the power of mindfulness (§ 27)idaṁ tasmiṁ samaye cittaṁ hoti.

the power of concentration (§ 28)Katamo tasmiṁ samaye vitakko hoti? the power of insight (§ 29)Yo tasmiṁ samaye takko vitakko saṅkappo appanā byappanā cetaso abhiniropanā sammāsaṅkappo—the power of conscientiousness (§ 30)ayaṁ tasmiṁ samaye vitakko hoti.

the power of the fear of blame (§ 31)Katamo tasmiṁ samaye vicāro hoti? absence of greed (§ 32)Yo tasmiṁ samaye cāro vicāro anuvicāro upavicāro cittassa anusandhānatā anupekkhanatā—absence of hate (§ 33)ayaṁ tasmiṁ samaye vicāro hoti.

absence of dullness (§ 34)Katamā tasmiṁ samaye pīti hoti? absence of covetousness (§ 35)Yā tasmiṁ samaye pīti pāmojjaṁ āmodanā pamodanā hāso pahāso vitti odagyaṁ attamanatā cittassa—absence of malice (§ 36)ayaṁ tasmiṁ samaye pīti hoti.

right views (§ 37)Katamaṁ tasmiṁ samaye sukhaṁ hoti? conscientiousness (§ 38)Yaṁ tasmiṁ samaye cetasikaṁ sātaṁ cetasikaṁ sukhaṁ cetosamphassajaṁ sātaṁ sukhaṁ vedayitaṁ cetosamphassajā sātā sukhā vedanā—fear of blame (§ 39)idaṁ tasmiṁ samaye sukhaṁ hoti.

serenity in mind and mental factors (§§ 40,41)Katamā tasmiṁ samaye cittassekaggatā hoti? lightness in mind and mental factors (§§ 42,43)Yā tasmiṁ samaye cittassa ṭhiti saṇṭhiti avaṭṭhiti avisāhāro avikkhepo avisāhaṭamānasatā samatho samādhindriyaṁ samādhibalaṁ sammāsamādhi—plasticity in mind and mental factors (§§ 44,45)ayaṁ tasmiṁ samaye cittassekaggatā hoti.

facility in mind and mental factors (§§ 46,47)Katamaṁ tasmiṁ samaye saddhindriyaṁ hoti? fitness in mind and mental factors (§§ 48,49)Yā tasmiṁ samaye saddhā saddahanā okappanā abhippasādo saddhā saddhindriyaṁ saddhābalaṁ—directness in mind and mental factors (§§ 50,51)idaṁ tasmiṁ samaye saddhindriyaṁ hoti.

mindfulness (§ 52)Katamaṁ tasmiṁ samaye vīriyindriyaṁ hoti? intelligence (§ 53)Yo tasmiṁ samaye cetasiko vīriyārambho nikkamo parakkamo uyyāmo vāyāmo ussāho ussoḷhī thāmo dhiti asithilaparakkamatā anikkhittachandatā anikkhittadhuratā dhurasampaggāho vīriyaṁ vīriyindriyaṁ vīriyabalaṁ sammāvāyāmo—quiet (§ 54)idaṁ tasmiṁ samaye vīriyindriyaṁ hoti.

intuition (§ 55)Katamaṁ tasmiṁ samaye satindriyaṁ hoti? grasp (§ 56)Yā tasmiṁ samaye sati anussati paṭissati sati saraṇatā dhāraṇatā apilāpanatā asammussanatā sati satindriyaṁ satibalaṁ sammāsati—balance (§ 57).idaṁ tasmiṁ samaye satindriyaṁ hoti.

Now these—or whatever other incorporeal, causally induced states there are on that occasion—these are states that are good.Katamaṁ tasmiṁ samaye samādhindriyaṁ hoti? What on that occasion is contact (phasso)?Yā tasmiṁ samaye cittassa ṭhiti saṇṭhiti avaṭṭhiti avisāhāro avikkhepo avisāhaṭamānasatā samatho samādhindriyaṁ samādhibalaṁ sammāsamādhi—The contact which on that occasion is touching, the being brought into contact, the state of having been brought into touch with—this is the contact that there then is.idaṁ tasmiṁ samaye samādhindriyaṁ hoti.

What on that occasion is feeling (vedana)?Katamaṁ tasmiṁ samaye paññindriyaṁ hoti? The mental pleasure, the mental ease, which, on that occasion, is born of contact with the appropriate element of representative intellection; the pleasurable, easeful sensation which is born of contact with thought; the pleasurable, easeful feeling which is born of contact with thought—this is the feeling that there then is.Yā tasmiṁ samaye paññā pajānanā vicayo pavicayo dhammavicayo sallakkhaṇā upalakkhaṇā paccupalakkhaṇā paṇḍiccaṁ kosallaṁ nepuññaṁ vebhabyā cintā upaparikkhā bhūrī medhā pariṇāyikā vipassanā sampajaññaṁ patodo paññā paññindriyaṁ paññābalaṁ paññāsatthaṁ paññāpāsādo paññāāloko paññāobhāso paññāpajjoto paññāratanaṁ amoho dhammavicayo sammādiṭṭhi—What on that occasion is perception (saññā)?idaṁ tasmiṁ samaye paññindriyaṁ hoti.

Theperception, the perceiving, the state of having perceived which on that occasion is born of contact with the appropriate element of representative intellection—this is the perception that there then is.Katamaṁ tasmiṁ samaye manindriyaṁ hoti? What on that occasion is volition (cetanā)?Yaṁ tasmiṁ samaye cittaṁ mano mānasaṁ hadayaṁ paṇḍaraṁ mano manāyatanaṁ manindriyaṁ viññāṇaṁ viññāṇakkhandho tajjāmanoviññāṇadhātu—Thevolition, purpose, purposefulness, which is born of contact with the appropriate element of representative intellection—this is the volition that there then is.idaṁ tasmiṁ samaye manindriyaṁ hoti.

What on that occasion is thought (cittaṃ)?Katamaṁ tasmiṁ samaye somanassindriyaṁ hoti? The thought which on that occasion is ideation, mind, heart, that which is clear, ideation as the sphere of mind, the faculty of mind, intellection, theskandhaof intellection, the appropriate element of representative intellection—this is the thought that there then is.Yaṁ tasmiṁ samaye cetasikaṁ sātaṁ cetasikaṁ sukhaṁ cetosamphassajaṁ sātaṁ sukhaṁ vedayitaṁ cetosamphassajā sātā sukhā vedanā—What on that occasion is application of mind (vitakko)?idaṁ tasmiṁ samaye somanassindriyaṁ hoti.

The discrimination, the application, which on that occasionis the disposing, the fixing, the focussing, the superposing of the mind, right disposing—this is the application that there then is.Katamaṁ tasmiṁ samaye jīvitindriyaṁ hoti? What on that occasion is sustained thought (vicāro)?Yo tesaṁ arūpīnaṁ dhammānaṁ āyu ṭhiti yapanā yāpanā iriyanā vattanā pālanā jīvitaṁ jīvitindriyaṁ—The process, the sustained procedure (vicāro), the progress and access [of the mind] which on that occasion is the [continuous] adjusting and focussing of thought—this is the sustained thought that there then is.idaṁ tasmiṁ samaye jīvitindriyaṁ hoti.

What on that occasion is zest (pīti)?Katamā tasmiṁ samaye sammādiṭṭhi hoti? Thezest which on that occasion is joy, rejoicing at, rejoicing over, mirth and merriment, felicity, exultation, transport of mind—this is the zest that there then is.Yā tasmiṁ samaye paññā pajānanā vicayo pavicayo dhammavicayo sallakkhaṇā upalakkhaṇā paccupalakkhaṇā paṇḍiccaṁ kosallaṁ nepuññaṁ vebhabyā cintā upaparikkhā bhūrī medhā pariṇāyikā vipassanā sampajaññaṁ patodo paññā paññindriyaṁ paññābalaṁ paññāsatthaṁ paññāpāsādo paññāāloko paññāobhāso paññāpajjoto paññāratanaṁ amoho dhammavicayo sammādiṭṭhi—What on that occasion is ease (sukhaṃ)?ayaṁ tasmiṁ samaye sammādiṭṭhi hoti.

Themental pleasure, the mental ease, which on that occasion is the pleasant, easeful experience born of contact with thought—this is the ease that there then is.Katamo tasmiṁ samaye sammāsaṅkappo hoti? What on that occasion is self-collectedness (cittass’ ekaggatā)?Yo tasmiṁ samaye takko vitakko saṅkappo appanā byappanā cetaso abhiniropanā sammāsaṅkappo—The stability, solidity, absorbed steadfastness of thought which on that occasion is the absence of distraction,balance, unperturbed mental procedure, quiet, the faculty and the power of concentration, right concentration—this is the self-collectedness that there then is.ayaṁ tasmiṁ samaye sammāsaṅkappo hoti.

What on that occasion is the faculty of faith (saddhindriyaṃ)?Katamo tasmiṁ samaye sammāvāyāmo hoti? The faith which on that occasion is a trusting in, the professing confidence in, the sense of assurance, faith,faith as a faculty and as a power—this is the faith that there then is.Yo tasmiṁ samaye cetasiko vīriyārambho nikkamo parakkamo uyyāmo vāyāmo ussāho ussoḷhī thāmo dhiti asithilaparakkamatā anikkhittachandatā anikkhittadhuratā dhurasampaggāho vīriyaṁ vīriyindriyaṁ vīriyabalaṁ sammāvāyāmo—What on that occasion is the faculty of energy (viriyindriyaṃ)?ayaṁ tasmiṁ samaye sammāvāyāmo hoti.

The mental inception of energy which there is on that occasion, the striving and the onward effort, the exertion and endeavour, the zeal and ardour, the vigour and fortitude, the state of unfaltering effort, the state of sustained desire, the state of unflinching endurance and solid grip of the burden, energy, energy as faculty and as power, right endeavour—this is the energy that there then is.Katamā tasmiṁ samaye sammāsati hoti? What on that occasion is the faculty of mindfulness (satindriyaṃ)?Yā tasmiṁ samaye sati anussati paṭissati sati saraṇatā dhāraṇatā apilāpanatā asammussanatā sati satindriyaṁ satibalaṁ sammāsati—The mindfulness which on that occasion is recollecting, calling back to mind; the mindfulness which is remembering, bearing in mind, the opposite of superficiality and of obliviousness; mindfulness as faculty, mindfulness as power, right mindfulness—this is the faculty of mindfulness that there then is.ayaṁ tasmiṁ samaye sammāsati hoti.

What on that occasion is the faculty of concentration (samādhindriyaṃ)?Katamo tasmiṁ samaye sammāsamādhi hoti? Answer as for“self-collectedness”,§ 11.Yā tasmiṁ samaye cittassa ṭhiti saṇṭhiti avaṭṭhiti avisāhāro avikkhepo avisāhaṭamānasatā samatho samādhindriyaṁ samādhibalaṁ sammāsamādhi—What on that occasion is the faculty of insight (paññindriyaṃ)?ayaṁ tasmiṁ samaye sammāsamādhi hoti.

Theinsight which there is on that occasion is understanding, search, research, searching the Doctrine, discernment, discrimination, differentiation, erudition, proficiency, subtlety, criticism, reflection, analysis, breadth, sagacity, a “guide”, intuition, intelligence, a “goad”; wisdom as faculty, wisdom as power, wisdom as a sword, wisdom as a height, wisdom as light, wisdom as glory, wisdom as splendour, wisdom as a precious stone; the absence of dullness, searching the Truth, right views—this is the wisdom that there then is.Katamaṁ tasmiṁ samaye saddhābalaṁ hoti? What on that occasion is the faculty of mind (representative imagination,manindriyaṃ)?Yā tasmiṁ samaye saddhā saddahanā okappanā abhippasādo saddhā saddhindriyaṁ saddhābalaṁ—Answer as for “thought” (cittaṃ),§ 6.idaṁ tasmiṁ samaye saddhābalaṁ hoti.

What on that occasion is the faculty of pleasure (somanassin-driyaṃ)?Katamaṁ tasmiṁ samaye vīriyabalaṁ hoti? Answer as for “ease” (sukhaṃ),§ 10.Yo tasmiṁ samaye cetasiko vīriyārambho nikkamo parakkamo uyyāmo vāyāmo ussāho ussoḷhī thāmo dhiti asithilaparakkamatā anikkhittachandatā anikkhittadhuratā dhurasampaggāho vīriyaṁ vīriyindriyaṁ vīriyabalaṁ sammāvāyāmo—What on that occasion is the faculty of life (jīvitindriyaṃ)?idaṁ tasmiṁ samaye vīriyabalaṁ hoti.

The persistence of these incorporeal states, their subsistence, going on, their being kept going on, their progress, continuance,preservation, life, life as faculty—this is the faculty of life that there then is.Katamaṁ tasmiṁ samaye satibalaṁ hoti? What on that occasion are right views (sammā-diṭṭhi)?Yā tasmiṁ samaye sati anussati paṭissati sati saraṇatā dhāraṇatā apilāpanatā asammussanatā sati satindriyaṁ satibalaṁ sammāsati—Answer as for the “faculty of insight”,§ 16.idaṁ tasmiṁ samaye satibalaṁ hoti.

What on that occasion is right intention (sammā-sankappo)?Katamaṁ tasmiṁ samaye samādhibalaṁ hoti? Answer as for “application of mind”,§ 7.Yā tasmiṁ samaye cittassa ṭhiti saṇṭhiti avaṭṭhiti avisāhāro avikkhepo avisāhaṭamānasatā samatho samādhindriyaṁ samādhibalaṁ sammāsamādhi—What on that occasion is right endeavour (sammā-vāyāmo)?idaṁ tasmiṁ samaye samādhibalaṁ hoti.

Answer as for the “faculty of energy”,§ 13.Katamaṁ tasmiṁ samaye paññābalaṁ hoti? What on that occasion is right mindfulness (sammāsati)?Yā tasmiṁ samaye paññā pajānanā vicayo pavicayo dhammavicayo sallakkhaṇā upalakkhaṇā paccupalakkhaṇā paṇḍiccaṁ kosallaṁ nepuññaṁ vebhabyā cintā upaparikkhā bhūrī medhā pariṇāyikā vipassanā sampajaññaṁ patodo paññā paññindriyaṁ paññābalaṁ paññāsatthaṁ paññāpāsādo paññāāloko paññāobhāso paññāpajjoto paññāratanaṁ amoho dhammavicayo sammādiṭṭhi—Answer as for the “faculty of mindfulness”,§ 14.idaṁ tasmiṁ samaye paññābalaṁ hoti.

What on that occasion is right concentration (sammā-samādhi)?Katamaṁ tasmiṁ samaye hiribalaṁ hoti? Answer as for “self-collectedness”,§ 11.Yaṁ tasmiṁ samaye hirīyati hiriyitabbena hirīyati pāpakānaṁ akusalānaṁ dhammānaṁ samāpattiyā—What on that occasion is the power of faith (saddhābalaṃ)?idaṁ tasmiṁ samaye hiribalaṁ hoti.

Answer as for the “faculty of faith”,§ 12.Katamaṁ tasmiṁ samaye ottappabalaṁ hoti? What on that occasion is the power of energy (viriyabalaṃ)?Yaṁ tasmiṁ samaye ottappati ottappitabbena ottappati pāpakānaṁ akusalānaṁ dhammānaṁ samāpattiyā—Answer as for the “faculty of energy”,§ 13.idaṁ tasmiṁ samaye ottappabalaṁ hoti.

What on that occasion is the power of mindfulness (sati-balaṃ)?Katamo tasmiṁ samaye alobho hoti? Answer as for the “faculty of mindfulness”,§ 14.Yo tasmiṁ samaye alobho alubbhanā alubbhitattaṁ asārāgo asārajjanā asārajjitattaṁ anabhijjhā alobho kusalamūlaṁ—What on that occasion is the power of concentration (samādhi-balaṃ)?ayaṁ tasmiṁ samaye alobho hoti.

Answer as for “self-collectedness”,§ 11.Katamo tasmiṁ samaye adoso hoti? What on that occasion is the power of insight (paññābalaṃ)?Yo tasmiṁ samaye adoso adussanā adussitattaṁ abyāpādo abyāpajjo adoso kusalamūlaṁ—Answer as for the “faculty of wisdom”,§ 16.ayaṁ tasmiṁ samaye adoso hoti.

What on that occasion is the power of conscientiousness (hiribalaṃ)?Katamo tasmiṁ samaye amoho hoti? The feeling of conscientious scruple which there is on thatoccasion when scruples ought to be felt, conscientious scruple at attaining to bad and evil states—this is the power of conscientiousness that there then is.Yā tasmiṁ samaye paññā pajānanā vicayo pavicayo dhammavicayo sallakkhaṇā upalakkhaṇā paccupalakkhaṇā paṇḍiccaṁ kosallaṁ nepuññaṁ vebhabyā cintā upaparikkhā bhūrī medhā pariṇāyikā vipassanā sampajaññaṁ patodo paññā paññindriyaṁ paññābalaṁ paññāsatthaṁ paññāpāsādo paññāāloko paññāobhāso paññāpajjoto paññāratanaṁ amoho dhammavicayo sammādiṭṭhi amoho kusalamūlaṁ—What on that occasion is the power of the fear of blame (ottappabalaṃ)?ayaṁ tasmiṁ samaye amoho hoti.

The sense of guilt which there is on that occasion, where a sense of guilt ought to be felt, a sense of guilt at attaining to bad and evil states—this is the fear of blame that there then is.Katamā tasmiṁ samaye anabhijjhā hoti? What on that occasion is disinterestedness (alobho)?Yo tasmiṁ samaye alobho alubbhanā alubbhitattaṁ asārāgo asārajjanā asārajjitattaṁ anabhijjhā alobho kusalamūlaṁ—The absence of greed, of being greedy, of greediness, which there is on that occasion, the absence of infatuation, the feeling and being infatuated, the absence of covetousness, that absence of greed which is the root of good—this is the absence of greed that there then is.ayaṁ tasmiṁ samaye anabhijjhā hoti.

What on that occasion is the absence of hate (adoso)?Katamo tasmiṁ samaye abyāpādo hoti? The absence of hate, of hating, of hatred, which thereis on that occasion, the absence of malice, of spleen, the absence of hate, which is the root of good—this is the absence of hate that there then is.Yo tasmiṁ samaye adoso adussanā adussitattaṁ abyāpādo abyāpajjo adoso kusalamūlaṁ—What on that occasion is the absence of dullness (amoho)?ayaṁ tasmiṁ samaye abyāpādo hoti.

Answer as for the “faculty of insight”,§ 16.Katamā tasmiṁ samaye sammādiṭṭhi hoti? What on that occasion is the absence of covetousness (anabh-ijjhā)?Yā tasmiṁ samaye paññā pajānanā vicayo pavicayo dhammavicayo sallakkhaṇā upalakkhaṇā paccupalakkhaṇā paṇḍiccaṁ kosallaṁ nepuññaṁ vebhabyā cintā upaparikkhā bhūrī medhā pariṇāyikā vipassanā sampajaññaṁ patodo paññā paññindriyaṁ paññābalaṁ paññāsatthaṁ paññāpāsādo paññāāloko paññāobhāso paññāpajjoto paññāratanaṁ amoho dhammavicayo sammādiṭṭhi—Answer as for “disinterestedness”,§ 32.ayaṁ tasmiṁ samaye sammādiṭṭhi hoti.

What on that occasion is the absence of malice (avyāpādo)?Katamā tasmiṁ samaye hirī hoti? Answer as for the “absence of hate”,§ 33.Yaṁ tasmiṁ samaye hirīyati hiriyitabbena hirīyati pāpakānaṁ akusalānaṁ dhammānaṁ samāpattiyā—What on that occasion are right views (sammādiṭṭhi)?ayaṁ tasmiṁ samaye hirī hoti.

Answer as for the “faculty of insight”,§ 16.Katamaṁ tasmiṁ samaye ottappaṁ hoti? What on that occasion is conscientiousness (hiri)?Yaṁ tasmiṁ samaye ottappati ottappitabbena ottappati pāpakānaṁ akusalānaṁ dhammānaṁ samāpattiyā—Answer as for the “power of conscientiousness”,§ 30.idaṁ tasmiṁ samaye ottappaṁ hoti.

What on that occasion is the fear of blame (ottappaṃ)?Katamā tasmiṁ samaye kāyapassaddhi hoti? Answer as for the “power of the fear of blame”,§ 31.Yā tasmiṁ samaye vedanākkhandhassa saññākkhandhassa saṅkhārakkhandhassa passaddhi paṭipassaddhi passambhanā paṭipassambhanā paṭipassambhitattaṁ—Whaton that occasion is repose of mental factors (kāyappassaddhi)?ayaṁ tasmiṁ samaye kāyapassaddhi hoti.

The serenity, the composure which there is on that occasion, the calming, the tranquillizing, the tranquillity of the skandhas of feeling, perception and synergies—this is the serenity of mental factors that there then is.Katamā tasmiṁ samaye cittapassaddhi hoti? What on that occasion is serenity of mind (cittapassaddhi)?Yā tasmiṁ samaye viññāṇakkhandhassa passaddhi paṭipassaddhi passambhanā paṭipassambhanā paṭipassambhitattaṁ—The serenity, the composure which there is on that occasion, the calming, the tranquillizing, the tranquillity of the skandha of mind—this is the serenity of mind that there then is.ayaṁ tasmiṁ samaye cittapassaddhi hoti.

What on that occasion is buoyancy of mental factors (kāyalahutā)?Katamā tasmiṁ samaye kāyalahutā hoti? The buoyancy which there is on that occasion, the alertness in varying, the absence of sluggishness and inertia, in the skandhas of feeling, perception, and synergies—this is the buoyancy of mental factors that there then is.Yā tasmiṁ samaye vedanākkhandhassa saññākkhandhassa saṅkhārakkhandhassa lahutā lahupariṇāmatā adandhanatā avitthanatā—What on that occasion is buoyancy of mind (cittalahutā)?ayaṁ tasmiṁ samaye kāyalahutā hoti.

The buoyancy, etc. (as in§ 42), in the skandha of consciousness—this is the buoyancy of mind that there then is.Katamā tasmiṁ samaye cittalahutā hoti? as in§ 42Yā tasmiṁ samaye viññāṇakkhandhassa lahutā lahupariṇāmatā adandhanatā avitthanatā—What on that occasion is pliancy of mental factors (kāyamudutā)?ayaṁ tasmiṁ samaye cittalahutā hoti.

Thepliancy which there is on that occasion, the suavity, smoothness, absence of rigidity, in the skandhas of feeling, perception, and synergies—this is the pliancy of mental factors that there then is.Katamā tasmiṁ samaye kāyamudutā hoti? What on that occasion is pliancy of mind (cittamudutā)?Yā tasmiṁ samaye vedanākkhandhassa saññākkhandhassa saṅkhārakkhandhassa mudutā maddavatā akakkhaḷatā akathinatā—The plasticity which, etc. (as in§ 44), in the skandha of consciousness—this is the pliancy of mind that there then is.ayaṁ tasmiṁ samaye kāyamudutā hoti.

as in§ 44Katamā tasmiṁ samaye cittamudutā hoti? What on that occasion is wieldiness of mental factors (kāyakammaññatā)?Yā tasmiṁ samaye viññāṇakkhandhassa mudutā maddavatā akakkhaḷatā akathinatā—The wieldiness which there is on that occasion, the tractableness, the workableness, of the skandhas of feeling, perception, and synergies—this is the wieldiness of mental factors that there then is.ayaṁ tasmiṁ samaye cittamudutā hoti.

What on that occasion is wieldiness of mind (cittakammaññatā)?Katamā tasmiṁ samaye kāyakammaññatā hoti? The wieldiness, etc. (as in§ 46), of the skandha of consciousness—this is the wieldiness of mind that there then is.Yā tasmiṁ samaye vedanākkhandhassa saññākkhandhassa saṅkhārakkhandhassa kammaññatā kammaññattaṁ kammaññabhāvo—as in§ 46ayaṁ tasmiṁ samaye kāyakammaññatā hoti.

What on that occasion is fitness of mental factors (kayapāguññatā)?Katamā tasmiṁ samaye cittakammaññatā hoti? The fitness which there is on that occasion, the competence, the efficient state of the skandhas of feeling, perception, and synergies—this is the fitness of mental factors that there then is.Yā tasmiṁ samaye viññāṇakkhandhassa kammaññatā kammaññattaṁ kammaññabhāvo—What on that occasion is fitness of mind (cittapāguññatā)?ayaṁ tasmiṁ samaye cittakammaññatā hoti.

The fitness, etc. (as in§ 48), of the skandha of consciousness—this is the fitness of mind that there then is.Katamā tasmiṁ samaye kāyapāguññatā hoti? as in§ 48Yā tasmiṁ samaye vedanākkhandhassa saññākkhandhassa saṅkhārakkhandhassa paguṇatā paguṇattaṁ paguṇabhāvo—What on that occasion is rectitude of mental factors (kāyujjukatā)?ayaṁ tasmiṁ samaye kāyapāguññatā hoti.

The straightness which there is on that occasion, the rectitude, without deflection, twist or crookedness, of the skandhas of feeling, perception, and synergies—this is the rectitude of mental factors that there then is.Katamā tasmiṁ samaye cittapāguññatā hoti? What on that occasion is rectitude of mind (cittujjukatā)?Yā tasmiṁ samaye viññāṇakkhandhassa paguṇatā paguṇattaṁ paguṇabhāvo—The straightness, etc. (as in§ 50), of the skandha of consciousness—this is the rectitude of mind that there then is.ayaṁ tasmiṁ samaye cittapāguññatā hoti.

as in§ 50Katamā tasmiṁ samaye kāyujukatā hoti? What on that occasion is mindfulness (sati)?Yā tasmiṁ samaye vedanākkhandhassa saññākkhandhassa saṅkhārakkhandhassa ujutā ujukatā ajimhatā avaṅkatā akuṭilatā—Answer as for the “faculty of mindfulness”,§ 14.ayaṁ tasmiṁ samaye kāyujukatā hoti.

What on that occasion is intelligence (sampajaññaṃ)?Katamā tasmiṁ samaye cittujukatā hoti? Answer as for “insight”,§ 16.Yā tasmiṁ samaye viññāṇakkhandhassa ujutā ujukatā ajimhatā avaṅkatā akuṭilatā—What on that occasion is quiet (samatho)?ayaṁ tasmiṁ samaye cittujukatā hoti.

Answer as for “self-collectedness”,§ 11.Katamā tasmiṁ samaye sati hoti? What on that occasion is intuition (vipassanā)?Yā tasmiṁ samaye sati anussati paṭissati sati saraṇatā dhāraṇatā apilāpanatā asammussanatā sati satindriyaṁ satibalaṁ sammāsati—Answer as for “insight”,§ 16.ayaṁ tasmiṁ samaye sati hoti.

What on that occasion is grasp (paggāho)?Katamaṁ tasmiṁ samaye sampajaññaṁ hoti? Answer as for the “faculty of energy”,§ 13.Yā tasmiṁ samaye paññā pajānanā vicayo pavicayo dhammavicayo sallakkhaṇā upalakkhaṇā paccupalakkhaṇā paṇḍiccaṁ kosallaṁ nepuññaṁ vebhabyā cintā upaparikkhā bhūrī medhā pariṇāyikā vipassanā sampajaññaṁ patodo paññā paññindriyaṁ paññābalaṁ paññāsatthaṁ paññāpāsādo paññāāloko paññāobhāso paññāpajjoto paññāratanaṁ amoho dhammavicayo sammādiṭṭhi—What on that occasion is balance (avikkhepo)?idaṁ tasmiṁ samaye sampajaññaṁ hoti.

Answer as for “self-collectedness”,§ 11.Katamo tasmiṁ samaye samatho hoti? These, or whatever other incorporeal, causally induced states there are on that occasion—these are states that are good.Yā tasmiṁ samaye cittassa ṭhiti saṇṭhiti avaṭṭhiti avisāhāro avikkhepo avisāhaṭamānasatā samatho samādhindriyaṁ samādhibalaṁ sammāsamādhi—Here ends the analysis of terms (Pada-bhājaniyaṃ).ayaṁ tasmiṁ samaye samatho hoti.

End of the First Portion for Recitation.Katamā tasmiṁ samaye vipassanā hoti? Summaryof the constituents of the First Type of Thought (sangahavāraṃorkoṭṭhāsavāraṃ)Yā tasmiṁ samaye paññā pajānanā vicayo pavicayo dhammavicayo sallakkhaṇā upalakkhaṇā paccupalakkhaṇā paṇḍiccaṁ kosallaṁ nepuññaṁ vebhabyā cintā upaparikkhā bhūrī medhā pariṇāyikā vipassanā sampajaññaṁ patodo paññā paññindriyaṁ paññābalaṁ paññāsatthaṁ paññāpāsādo paññāāloko paññāobhāso paññāpajjoto paññāratanaṁ amoho dhammavicayo sammādiṭṭhi—Now, on that occasion:ayaṁ tasmiṁ samaye vipassanā hoti.

the skandhas are four,the spheres (āyatanāni) are two,the elements (dhātuyo) are two,the nutriments (āhārā) are three,the faculties (indriyāni) are eight,the Jhāna is fivefold,the Path is fivefold,the powers (balāni) are seven,the moral roots (hetu) are three;Katamo tasmiṁ samaye paggāho hoti? the skandhas are four,Yo tasmiṁ samaye cetasiko vīriyārambho nikkamo parakkamo uyyāmo vāyāmo ussāho ussoḷhī thāmo dhiti asithilaparakkamatā anikkhittachandatā anikkhittadhuratā dhurasampaggāho vīriyaṁ vīriyindriyaṁ vīriyabalaṁ sammāvāyāmo—the spheres (āyatanāni) are two,ayaṁ tasmiṁ samaye paggāho hoti.

the elements (dhātuyo) are two,Katamo tasmiṁ samaye avikkhepo hoti? the nutriments (āhārā) are three,Yā tasmiṁ samaye cittassa ṭhiti saṇṭhiti avaṭṭhiti avisāhāro avikkhepo avisāhaṭamānasatā samatho samādhindriyaṁ samādhibalaṁ sammāsamādhi—the faculties (indriyāni) are eight,ayaṁ tasmiṁ samaye avikkhepo hoti.

the Jhāna is fivefold,Ye vā pana tasmiṁ samaye aññepi atthi paṭiccasamuppannā arūpino dhammā—the Path is fivefold,ime dhammā kusalā.

the powers (balāni) are seven,Padabhājanīyaṁ niṭṭhitaṁ.
the moral roots (hetu) are three;Paṭhamabhāṇavāro.

contact,feeling,perception,volition,thought,2.1.1.2. Koṭṭhāsavāra

contact,Tasmiṁ kho pana samaye cattāro khandhā honti, dvāyatanāni honti, dve dhātuyo honti, tayo āhārā honti, aṭṭhindriyāni honti, pañcaṅgikaṁ jhānaṁ hoti, pañcaṅgiko maggo hoti, satta balāni honti, tayo hetū honti, eko phasso hoti, ekā vedanā hoti, ekā saññā hoti, ekā cetanā hoti, ekaṁ cittaṁ hoti, eko vedanākkhandho hoti, eko saññākkhandho hoti, eko saṅkhārakkhandho hoti, eko viññāṇakkhandho hoti, ekaṁ manāyatanaṁ hoti, ekaṁ manindriyaṁ hoti, ekā manoviññāṇadhātu hoti, ekaṁ dhammāyatanaṁ hoti, ekā dhammadhātu hoti; feeling,ye vā pana tasmiṁ samaye aññepi atthi paṭiccasamuppannā arūpino dhammā—perception,ime dhammā kusalā.

volition,Katame tasmiṁ samaye cattāro khandhā honti? thought,Vedanākkhandho, saññākkhandho, saṅkhārakkhandho, viññāṇakkhandho.

are each single [factors];Katamo tasmiṁ samaye vedanākkhandho hoti? the skandhas of:Yaṁ tasmiṁ samaye cetasikaṁ sātaṁ cetasikaṁ sukhaṁ cetosamphassajaṁ sātaṁ sukhaṁ vedayitaṁ cetosamphassajā sātā sukhā vedanā—feeling,perception,synergies,consciousness,ayaṁ tasmiṁ samaye vedanākkhandho hoti.

feeling,Katamo tasmiṁ samaye saññākkhandho hoti? perception,Yā tasmiṁ samaye saññā sañjānanā sañjānitattaṁ—synergies,ayaṁ tasmiṁ samaye saññākkhandho hoti.

consciousness,Katamo tasmiṁ samaye saṅkhārakkhandho hoti? are each single [factors];Phasso cetanā vitakko vicāro pīti cittassekaggatā saddhindriyaṁ vīriyindriyaṁ satindriyaṁ samādhindriyaṁ paññindriyaṁ jīvitindriyaṁ sammādiṭṭhi sammāsaṅkappo sammāvāyāmo sammāsati sammāsamādhi saddhābalaṁ vīriyabalaṁ satibalaṁ samādhibalaṁ paññābalaṁ hiribalaṁ ottappabalaṁ alobho adoso amoho anabhijjhā abyāpādo sammādiṭṭhi hirī ottappaṁ kāyapassaddhi cittapassaddhi kāyalahutā cittalahutā kāyamudutā cittamudutā kāyakammaññatā cittakammaññatā kāyapāguññatā cittapāguññatā kāyujukatā cittujukatā sati sampajaññaṁ samatho vipassanā paggāho avikkhepo; thesphere of ideation (manāyatanaṃ),the faculty of ideation,the element of intellection (manoviññāṇadhātu),the sphere of a [purely] mental state,the element of a [purely] mental state.ye vā pana tasmiṁ samaye aññepi atthi paṭiccasamuppannā arūpino dhammā ṭhapetvā vedanākkhandhaṁ ṭhapetvā saññākkhandhaṁ ṭhapetvā viññāṇakkhandhaṁ—thesphere of ideation (manāyatanaṃ),ayaṁ tasmiṁ samaye saṅkhārakkhandho hoti.

the faculty of ideation,Katamo tasmiṁ samaye viññāṇakkhandho hoti? the element of intellection (manoviññāṇadhātu),Yaṁ tasmiṁ samaye cittaṁ mano mānasaṁ hadayaṁ paṇḍaraṁ mano manāyatanaṁ manindriyaṁ viññāṇaṁ viññāṇakkhandho tajjāmanoviññāṇadhātu—the sphere of a [purely] mental state,ayaṁ tasmiṁ samaye viññāṇakkhandho hoti.

the element of a [purely] mental state.Ime tasmiṁ samaye cattāro khandhā honti.

are each single [factors].Katamāni tasmiṁ samaye dvāyatanāni honti? These, or whatever other incorporeal, causally induced states there are on that occasion—these are states that are good.Manāyatanaṁ dhammāyatanaṁ.

What on that occasion are the four skandhas?Katamaṁ tasmiṁ samaye manāyatanaṁ hoti? The skandhas of feeling, perception, synergies, and consciousness.Yaṁ tasmiṁ samaye cittaṁ mano mānasaṁ hadayaṁ paṇḍaraṁ mano manāyatanaṁ manindriyaṁ viññāṇaṁ viññāṇakkhandho tajjāmanoviññāṇadhātu—What on that occasion is the skandha of feeling?The mental pleasure, the mental ease, which there is on that occasion, the pleasurable, easeful sensation which is born of contact with thought, the pleasant, easeful feeling born of contact with thought—this is the skandha of feeling that there then is (§§ 3,10,18.What on that occasion is the skandha of perception?The perception, the perceiving, the state of having perceived, which there is on that occasion—this is the skandha of perception that there then is (§ 4).What on that occasion is the skandha of synergies?Contact,volition,application of mind,sustained application,zest,self-collectedness,the faculty of faith,the faculty of energy,the faculty of mindfulness,the faculty of concentration,the faculty of insight,the faculty of life,right views,right intention,right endeavour,right mindfulness,right concentration,the power of faith,the power of energy,the power of mindfulness,the power of concentration,the power of insight,the power of conscientiousness,the power of the fear of blame,disinterestedness,absence of hate,absence of dullness,absence of covetousness,absence of malice,right views,conscientiousness,the fear of blame,serenity of mental factors,serenity of mind,buoyancy of mental factors,buoyancy of mind,plasticity of mental factors,plasticity of mind,wieldiness of mental factors,wieldiness of mind,fitness of mental factors,fitness of mind,rectitude of mental factors,rectitude of mind,mindfulness,intelligence,quiet,intuition,grasp,balance.These, or whatever other incorporeal causally induced states there are on that occasion, exclusive of the skandhas of feeling, perception, and consciousness—these are the skandha of synergies.What on that occasion is the skandha of consciousness?The thought which on that occasion is ideation, mind, the heart, that which is clear, ideation as the sphere of mind, as the faculty of mind, the skandha of consciousness, the appropriate element of representative intellection—this is the skandha of consciousness that there then is (§ 6).idaṁ tasmiṁ samaye manāyatanaṁ hoti.

What on that occasion is the skandha of feeling?The mental pleasure, the mental ease, which there is on that occasion, the pleasurable, easeful sensation which is born of contact with thought, the pleasant, easeful feeling born of contact with thought—this is the skandha of feeling that there then is (§§ 3,10,18.Katamaṁ tasmiṁ samaye dhammāyatanaṁ hoti? What on that occasion is the skandha of perception?The perception, the perceiving, the state of having perceived, which there is on that occasion—this is the skandha of perception that there then is (§ 4).Vedanākkhandho, saññākkhandho, saṅkhārakkhandho—What on that occasion is the skandha of synergies?Contact,volition,application of mind,sustained application,zest,self-collectedness,the faculty of faith,the faculty of energy,the faculty of mindfulness,the faculty of concentration,the faculty of insight,the faculty of life,right views,right intention,right endeavour,right mindfulness,right concentration,the power of faith,the power of energy,the power of mindfulness,the power of concentration,the power of insight,the power of conscientiousness,the power of the fear of blame,disinterestedness,absence of hate,absence of dullness,absence of covetousness,absence of malice,right views,conscientiousness,the fear of blame,serenity of mental factors,serenity of mind,buoyancy of mental factors,buoyancy of mind,plasticity of mental factors,plasticity of mind,wieldiness of mental factors,wieldiness of mind,fitness of mental factors,fitness of mind,rectitude of mental factors,rectitude of mind,mindfulness,intelligence,quiet,intuition,grasp,balance.These, or whatever other incorporeal causally induced states there are on that occasion, exclusive of the skandhas of feeling, perception, and consciousness—these are the skandha of synergies.idaṁ tasmiṁ samaye dhammāyatanaṁ hoti.

Contact,volition,application of mind,sustained application,zest,self-collectedness,the faculty of faith,the faculty of energy,the faculty of mindfulness,the faculty of concentration,the faculty of insight,the faculty of life,right views,right intention,right endeavour,right mindfulness,right concentration,the power of faith,the power of energy,the power of mindfulness,the power of concentration,the power of insight,the power of conscientiousness,the power of the fear of blame,disinterestedness,absence of hate,absence of dullness,absence of covetousness,absence of malice,right views,conscientiousness,the fear of blame,serenity of mental factors,serenity of mind,buoyancy of mental factors,buoyancy of mind,plasticity of mental factors,plasticity of mind,wieldiness of mental factors,wieldiness of mind,fitness of mental factors,fitness of mind,rectitude of mental factors,rectitude of mind,mindfulness,intelligence,quiet,intuition,grasp,balance.Imāni tasmiṁ samaye dvāyatanāni honti.

Contact,Katamā tasmiṁ samaye dve dhātuyo honti? volition,Manoviññāṇadhātu, dhammadhātu.

application of mind,Katamā tasmiṁ samaye manoviññāṇadhātu hoti? sustained application,Yaṁ tasmiṁ samaye cittaṁ mano mānasaṁ hadayaṁ paṇḍaraṁ mano manāyatanaṁ manindriyaṁ viññāṇaṁ viññāṇakkhandho tajjāmanoviññāṇadhātu—zest,ayaṁ tasmiṁ samaye manoviññāṇadhātu hoti.

self-collectedness,Katamā tasmiṁ samaye dhammadhātu hoti? the faculty of faith,Vedanākkhandho, saññākkhandho, saṅkhārakkhandho—the faculty of energy,ayaṁ tasmiṁ samaye dhammadhātu hoti.

the faculty of mindfulness,Imā tasmiṁ samaye dve dhātuyo honti.

the faculty of concentration,Katame tasmiṁ samaye tayo āhārā honti? the faculty of insight,Phassāhāro, manosañcetanāhāro, viññāṇāhāro.

the faculty of life,Katamo tasmiṁ samaye phassāhāro hoti? right views,Yo tasmiṁ samaye phasso phusanā samphusanā samphusitattaṁ—right intention,ayaṁ tasmiṁ samaye phassāhāro hoti.

right endeavour,Katamo tasmiṁ samaye manosañcetanāhāro hoti? right mindfulness,Yā tasmiṁ samaye cetanā sañcetanā cetayitattaṁ—right concentration,ayaṁ tasmiṁ samaye manosañcetanāhāro hoti.

the power of faith,Katamo tasmiṁ samaye viññāṇāhāro hoti? the power of energy,Yaṁ tasmiṁ samaye cittaṁ mano mānasaṁ hadayaṁ paṇḍaraṁ mano manāyatanaṁ manindriyaṁ viññāṇaṁ viññāṇakkhandho tajjāmanoviññāṇadhātu—the power of mindfulness,ayaṁ tasmiṁ samaye viññāṇāhāro hoti.

the power of concentration,Ime tasmiṁ samaye tayo āhārā honti.

the power of insight,Katamāni tasmiṁ samaye aṭṭhindriyāni honti? the power of conscientiousness,Saddhindriyaṁ, vīriyindriyaṁ, satindriyaṁ, samādhindriyaṁ, paññindriyaṁ, manindriyaṁ, somanassindriyaṁ, jīvitindriyaṁ.

the power of the fear of blame,Katamaṁ tasmiṁ samaye saddhindriyaṁ hoti? disinterestedness,Yā tasmiṁ samaye saddhā saddahanā okappanā abhippasādo saddhā saddhindriyaṁ saddhābalaṁ—absence of hate,idaṁ tasmiṁ samaye saddhindriyaṁ hoti.

absence of dullness,Katamaṁ tasmiṁ samaye vīriyindriyaṁ hoti? absence of covetousness,Yo tasmiṁ samaye cetasiko vīriyārambho nikkamo parakkamo uyyāmo vāyāmo ussāho ussoḷhī thāmo dhiti asithilaparakkamatā anikkhittachandatā anikkhittadhuratā dhurasampaggāho vīriyaṁ vīriyindriyaṁ vīriyabalaṁ sammāvāyāmo—absence of malice,idaṁ tasmiṁ samaye vīriyindriyaṁ hoti.

right views,Katamaṁ tasmiṁ samaye satindriyaṁ hoti? conscientiousness,Yā tasmiṁ samaye sati anussati paṭissati sati saraṇatā dhāraṇatā apilāpanatā asammussanatā sati satindriyaṁ satibalaṁ sammāsati—the fear of blame,idaṁ tasmiṁ samaye satindriyaṁ hoti.

serenity of mental factors,Katamaṁ tasmiṁ samaye samādhindriyaṁ hoti? serenity of mind,Yā tasmiṁ samaye cittassa ṭhiti saṇṭhiti avaṭṭhiti avisāhāro avikkhepo avisāhaṭamānasatā samatho samādhindriyaṁ samādhibalaṁ sammāsamādhi—buoyancy of mental factors,idaṁ tasmiṁ samaye samādhindriyaṁ hoti.

buoyancy of mind,Katamaṁ tasmiṁ samaye paññindriyaṁ hoti? plasticity of mental factors,Yā tasmiṁ samaye paññā pajānanā vicayo pavicayo dhammavicayo sallakkhaṇā upalakkhaṇā paccupalakkhaṇā paṇḍiccaṁ kosallaṁ nepuññaṁ vebhabyā cintā upaparikkhā bhūrī medhā pariṇāyikā vipassanā sampajaññaṁ patodo paññā paññindriyaṁ paññābalaṁ paññāsatthaṁ paññāpāsādo paññāāloko paññāobhāso paññāpajjoto paññāratanaṁ amoho dhammavicayo sammādiṭṭhi—plasticity of mind,idaṁ tasmiṁ samaye paññindriyaṁ hoti.

wieldiness of mental factors,Katamaṁ tasmiṁ samaye manindriyaṁ hoti? wieldiness of mind,Yaṁ tasmiṁ samaye cittaṁ mano mānasaṁ hadayaṁ paṇḍaraṁ mano manāyatanaṁ manindriyaṁ viññāṇaṁ viññāṇakkhandho tajjāmanoviññāṇadhātu—fitness of mental factors,idaṁ tasmiṁ samaye manindriyaṁ hoti.

fitness of mind,Katamaṁ tasmiṁ samaye somanassindriyaṁ hoti? rectitude of mental factors,Yaṁ tasmiṁ samaye cetasikaṁ sātaṁ cetasikaṁ sukhaṁ cetosamphassajaṁ sātaṁ sukhaṁ vedayitaṁ cetosamphassajā sātā sukhā vedanā—rectitude of mind,idaṁ tasmiṁ samaye somanassindriyaṁ hoti.

mindfulness,Katamaṁ tasmiṁ samaye jīvitindriyaṁ hoti? intelligence,Yo tesaṁ arūpīnaṁ dhammānaṁ āyu ṭhiti yapanā yāpanā iriyanā vattanā pālanā jīvitaṁ jīvitindriyaṁ—quiet,idaṁ tasmiṁ samaye jīvitindriyaṁ hoti.

intuition,Imāni tasmiṁ samaye aṭṭhindriyāni honti.

grasp,Katamaṁ tasmiṁ samaye pañcaṅgikaṁ jhānaṁ hoti? balance.Vitakko, vicāro, pīti, sukhaṁ, cittassekaggatā.

What on that occasion is the skandha of consciousness?The thought which on that occasion is ideation, mind, the heart, that which is clear, ideation as the sphere of mind, as the faculty of mind, the skandha of consciousness, the appropriate element of representative intellection—this is the skandha of consciousness that there then is (§ 6).Katamo tasmiṁ samaye vitakko hoti? These on that occasion are the four skandhas.Yo tasmiṁ samaye takko vitakko saṅkappo appanā byappanā cetaso abhiniropanā sammāsaṅkappo—What on that occasion are the two spheres?ayaṁ tasmiṁ samaye vitakko hoti.

The sphere of mind, the sphere of [mental] states.Katamo tasmiṁ samaye vicāro hoti? What on that occasion is the sphere of mind (manāyatanaṃ)?Yo tasmiṁ samaye cāro vicāro anuvicāro upavicāro cittassa anusandhānatā anupekkhanatā—Answer as for “thought”,§ 6, and for the “skandha of consciousness”,§ 63.ayaṁ tasmiṁ samaye vicāro hoti.

What on that occasion is the sphere of [mental] states (dhammāyatanaṃ)?Katamā tasmiṁ samaye pīti hoti? The skandhas of feeling, perception, synergies—this is on that occasion the sphere of [mental] states.Yā tasmiṁ samaye pīti pāmojjaṁ āmodanā pamodanā hāso pahāso vitti odagyaṁ attamanatā cittassa—These are on that occasion the two spheres.ayaṁ tasmiṁ samaye pīti hoti.

What on that occasion are the two elements?Katamaṁ tasmiṁ samaye sukhaṁ hoti? The element of representative intellection, the element of [mental] states.Yaṁ tasmiṁ samaye cetasikaṁ sātaṁ cetasikaṁ sukhaṁ cetosamphassajaṁ sātaṁ sukhaṁ vedayitaṁ cetosamphassajā sātā sukhā vedanā—What on that occasion is the element of [purely] mental consciousness (manoviññāṇadhātu)?idaṁ tasmiṁ samaye sukhaṁ hoti.

Answer as for “thought”,§ 6; cf.§§ 63,65.Katamā tasmiṁ samaye cittassekaggatā hoti? What on that occasion is the element of [mental] states (dhammadhātu)?Yā tasmiṁ samaye cittassa ṭhiti saṇṭhiti avaṭṭhiti avisāhāro avikkhepo avisāhaṭamānasatā samatho samādhindriyaṁ samādhibalaṁ sammāsamādhi—The skandhas of feeling, of perception, of synergies—these are on that occasion the element of [mental] states.ayaṁ tasmiṁ samaye cittassekaggatā hoti.

These are on that occasion the two elements.Idaṁ tasmiṁ samaye pañcaṅgikaṁ jhānaṁ hoti.

What on that occasion are the three nutriments?Katamo tasmiṁ samaye pañcaṅgiko maggo hoti? The nutriment of contact, the nutriment of volition, the nutriment of consciousness.Sammādiṭṭhi, sammāsaṅkappo, sammāvāyāmo, sammāsati, sammāsamādhi.

What on that occasion is the nutriment which is contact (phassāharo)?Katamā tasmiṁ samaye sammādiṭṭhi hoti? Answer as for “contact”,§ 2.Yā tasmiṁ samaye paññā pajānanā vicayo pavicayo dhammavicayo sallakkhaṇā upalakkhaṇā paccupalakkhaṇā paṇḍiccaṁ kosallaṁ nepuññaṁ vebhabyā cintā upaparikkhā bhūrī medhā pariṇāyikā vipassanā sampajaññaṁ patodo paññā paññindriyaṁ paññābalaṁ paññāsatthaṁ paññāpāsādo paññāāloko paññāobhāso paññāpajjoto paññāratanaṁ amoho dhammavicayo sammādiṭṭhi—What on that occasion is the nutriment which is volition (manosañcetanāhāro)?ayaṁ tasmiṁ samaye sammādiṭṭhi hoti.

The volition, the willing, the purposiveness which there is on that occasion—this is the representative cogitation that there then is.Katamo tasmiṁ samaye sammāsaṅkappo hoti? What on that occasion is the nutriment which is consciousness (viññāṇāhāro)?Yo tasmiṁ samaye takko vitakko saṅkappo appanā byappanā cetaso abhiniropanā sammāsaṅkappo—Answer as forthe “skandha of consciousness”,§ 63.ayaṁ tasmiṁ samaye sammāsaṅkappo hoti.

These on that occasion are the three nutriments.Katamo tasmiṁ samaye sammāvāyāmo hoti? What on that occasion are the eight faculties?Yo tasmiṁ samaye cetasiko vīriyārambho nikkamo parakkamo uyyāmo vāyāmo ussāho ussoḷhī thāmo dhiti asithilaparakkamatā anikkhittachandatā anikkhittadhuratā dhurasampaggāho vīriyaṁ vīriyindriyaṁ vīriyabalaṁ sammāvāyāmo—The faculties of faith, energy, mindfulness, concentration, insight, ideation, happiness, life.ayaṁ tasmiṁ samaye sammāvāyāmo hoti.

What on that occasion is the faculty of faith … life?Katamā tasmiṁ samaye sammāsati hoti? Answers as in§§ 12–19respectively.Yā tasmiṁ samaye sati anussati paṭissati sati saraṇatā dhāraṇatā apilāpanatā asammussanatā sati satindriyaṁ satibalaṁ sammāsati—These on that occasion are the eight faculties.ayaṁ tasmiṁ samaye sammāsati hoti.

What on that occasion is the fivefold Jhāna (pañcangikaṃ jhānaṃ)?Katamo tasmiṁ samaye sammāsamādhi hoti? Applied and sustained thought, zest, ease, self-collectedness.Yā tasmiṁ samaye cittassa ṭhiti saṇṭhiti avaṭṭhiti avisāhāro avikkhepo avisāhaṭamānasatā samatho samādhindriyaṁ samādhibalaṁ sammāsamādhi—What on that occasion is applied thought … self-collectedness?ayaṁ tasmiṁ samaye sammāsamādhi hoti.

Answers as in§§ 7–11respectively.Ayaṁ tasmiṁ samaye pañcaṅgiko maggo hoti.

This on that occasion is the fivefold Jhāna.Katamāni tasmiṁ samaye satta balāni honti? What on that occasion is the fivefold Path (pañcangiko maggo)?Saddhābalaṁ, vīriyabalaṁ, satibalaṁ, samādhibalaṁ, paññābalaṁ, hiribalaṁ, ottappabalaṁ.

Right views, right intention, right endeavour, right mindfulness, right concentration.Katamaṁ tasmiṁ samaye saddhābalaṁ hoti? What on that occasion are right views … is … right concentration?Yā tasmiṁ samaye saddhā saddahanā okappanā abhippasādo saddhā saddhindriyaṁ saddhābalaṁ—Answers as in§§ 20–24respectively.idaṁ tasmiṁ samaye saddhābalaṁ hoti.

This on that occasion is the fivefold Path.Katamaṁ tasmiṁ samaye vīriyabalaṁ hoti? What on that occasion are the seven powers?Yo tasmiṁ samaye cetasiko vīriyārambho nikkamo parakkamo uyyāmo vāyāmo ussāho ussoḷhī thāmo dhiti asithilaparakkamatā anikkhittachandatā anikkhittadhuratā dhurasampaggāho vīriyaṁ vīriyindriyaṁ vīriyabalaṁ sammāvāyāmo—The power of faith, energy, mindfulness, concentration, insight, conscientiousness, the fear of blame.idaṁ tasmiṁ samaye vīriyabalaṁ hoti.

What on that occasion is the power of faith … the fear of blame?Katamaṁ tasmiṁ samaye satibalaṁ hoti? Answers as in§§ 25–31respectively.Yā tasmiṁ samaye sati anussati paṭissati sati saraṇatā dhāraṇatā apilāpanatā asammussanatā sati satindriyaṁ satibalaṁ sammāsati—These on that occasion are the seven powers.idaṁ tasmiṁ samaye satibalaṁ hoti.

What on that occasion are the three moral roots (tayohetū)?Katamaṁ tasmiṁ samaye samādhibalaṁ hoti? Theabsence of lust, of hate, and of dullness.Yā tasmiṁ samaye cittassa ṭhiti saṇṭhiti avaṭṭhiti avisāhāro avikkhepo avisāhaṭamānasatā samatho samādhindriyaṁ samādhibalaṁ sammāsamādhi—What on that occasion is disinterestedness, … absence of dullness?idaṁ tasmiṁ samaye samādhibalaṁ hoti.

Answers as in§§ 32–34respectively.Katamaṁ tasmiṁ samaye paññābalaṁ hoti? These are on that occasion the three causes.Yā tasmiṁ samaye paññā pajānanā vicayo pavicayo dhammavicayo sallakkhaṇā upalakkhaṇā paccupalakkhaṇā paṇḍiccaṁ kosallaṁ nepuññaṁ vebhabyā cintā upaparikkhā bhūrī medhā pariṇāyikā vipassanā sampajaññaṁ patodo paññā paññindriyaṁ paññābalaṁ paññāsatthaṁ paññāpāsādo paññāāloko paññāobhāso paññāpajjoto paññāratanaṁ amoho dhammavicayo sammādiṭṭhi—What on that occasion is contact …idaṁ tasmiṁ samaye paññābalaṁ hoti.

feeling …Katamaṁ tasmiṁ samaye hiribalaṁ hoti? perception …Yaṁ tasmiṁ samaye hirīyati hiriyitabbena hirīyati pāpakānaṁ akusalānaṁ dhammānaṁ samāpattiyā—volition …idaṁ tasmiṁ samaye hiribalaṁ hoti.

thought …Katamaṁ tasmiṁ samaye ottappabalaṁ hoti? the skandha of feeling …Yaṁ tasmiṁ samaye ottappati ottappitabbena ottappati pāpakānaṁ akusalānaṁ dhammānaṁ samāpattiyā—the skandha of perception …idaṁ tasmiṁ samaye ottappabalaṁ hoti.

the skandha of synergies …Imāni tasmiṁ samaye satta balāni honti.

the skandha of consciousness …Katame tasmiṁ samaye tayo hetū honti? the sphere of mind …Alobho, adoso, amoho.

the faculty of mind …Katamo tasmiṁ samaye alobho hoti? the element of (purely) mental consciousness …Yo tasmiṁ samaye alobho alubbhanā alubbhitattaṁ asārāgo asārajjanā asārajjitattaṁ anabhijjhā alobho kusalamūlaṁ—the sphere of (mental) states …ayaṁ tasmiṁ samaye alobho hoti.

the element of (mental) states, … regarded as a single factor?Katamo tasmiṁ samaye adoso hoti? Answers as in§§ 2–6,60–63,65,65,65,66,66, respectively.Yo tasmiṁ samaye adoso adussanā adussitattaṁ abyāpādo abyāpajjo adoso kusalamūlaṁ—These, or whatever other incorporeal, causally induced states there are on that occasion—these are states that are good.ayaṁ tasmiṁ samaye adoso hoti.

[Here ends] the Summary [of the constituents of the First Main Type of Good Thoughts].Katamo tasmiṁ samaye amoho hoti? [The “Emptiness” Section (suññatavāro)].Yā tasmiṁ samaye paññā pajānanā …pe… amoho dhammavicayo sammādiṭṭhi—Now, at that time there are:ayaṁ tasmiṁ samaye amoho hoti.

states (distinguishable constituents of the “thought”),skandhas,spheres,elements,nutriments,faculties,Jhāna,the Path,powers,causes,contact,feeling,perception,volition,thought,the skandha of feeling,the skandha of perception,the skandha of synergies,the skandha of consciousness,the sphere of mind,the faculty of mind,the element of [purely] mental consciousness,the sphere of [mental] states,the element of [mental] states.Ime tasmiṁ samaye tayo hetū honti.

states (distinguishable constituents of the “thought”),Katamo tasmiṁ samaye eko phasso hoti? skandhas,Yo tasmiṁ samaye phasso phusanā samphusanā samphusitattaṁ—spheres,ayaṁ tasmiṁ samaye eko phasso hoti.

elements,Katamā tasmiṁ samaye ekā vedanā hoti? nutriments,Yaṁ tasmiṁ samaye cetasikaṁ sātaṁ cetasikaṁ sukhaṁ cetosamphassajaṁ sātaṁ sukhaṁ vedayitaṁ cetosamphassajā sātā sukhā vedanā—faculties,ayaṁ tasmiṁ samaye ekā vedanā hoti.

Jhāna,Katamā tasmiṁ samaye ekā saññā hoti? the Path,Yā tasmiṁ samaye saññā sañjānanā sañjānitattaṁ—powers,ayaṁ tasmiṁ samaye ekā saññā hoti.

causes,Katamā tasmiṁ samaye ekā cetanā hoti? contact,Yā tasmiṁ samaye cetanā sañcetanā cetayitattaṁ—feeling,ayaṁ tasmiṁ samaye ekā cetanā hoti.

perception,Katamaṁ tasmiṁ samaye ekaṁ cittaṁ hoti? volition,Yaṁ tasmiṁ samaye cittaṁ mano mānasaṁ hadayaṁ paṇḍaraṁ mano manāyatanaṁ manindriyaṁ viññāṇaṁ viññāṇakkhandho tajjāmanoviññāṇadhātu—thought,idaṁ tasmiṁ samaye ekaṁ cittaṁ hoti.

the skandha of feeling,Katamo tasmiṁ samaye eko vedanākkhandho hoti? the skandha of perception,Yaṁ tasmiṁ samaye cetasikaṁ sātaṁ cetasikaṁ sukhaṁ cetosamphassajaṁ sātaṁ sukhaṁ vedayitaṁ cetosamphassajā sātā sukhā vedanā—the skandha of synergies,ayaṁ tasmiṁ samaye eko vedanākkhandho hoti.

the skandha of consciousness,Katamo tasmiṁ samaye eko saññākkhandho hoti? the sphere of mind,Yā tasmiṁ samaye saññā sañjānanā sañjānitattaṁ—the faculty of mind,ayaṁ tasmiṁ samaye eko saññākkhandho hoti.

the element of [purely] mental consciousness,Katamo tasmiṁ samaye eko saṅkhārakkhandho hoti? the sphere of [mental] states,Phasso cetanā vitakko vicāro pīti cittassekaggatā saddhindriyaṁ vīriyindriyaṁ satindriyaṁ samādhindriyaṁ paññindriyaṁ jīvitindriyaṁ sammādiṭṭhi sammāsaṅkappo sammāvāyāmo sammāsati sammāsamādhi saddhābalaṁ vīriyabalaṁ satibalaṁ samādhibalaṁ paññābalaṁ hiribalaṁ ottappabalaṁ alobho adoso amoho anabhijjhā abyāpādo sammādiṭṭhi hirī ottappaṁ kāyapassaddhi cittapassaddhi kāyalahutā cittalahutā kāyamudutā cittamudutā kāyakammaññatā cittakammaññatā kāyapāguññatā cittapāguññatā kāyujukatā cittujukatā sati sampajaññaṁ samatho vipassanā paggāho avikkhepo; the element of [mental] states.ye vā pana tasmiṁ samaye aññepi atthi paṭiccasamuppannā arūpino dhammā ṭhapetvā vedanākkhandhaṁ ṭhapetvā saññākkhandhaṁ ṭhapetvā viññāṇakkhandhaṁ—These, or whatever other incorporeal, causally induced states there are on that occasion—these are states that are good.ayaṁ tasmiṁ samaye eko saṅkhārakkhandho hoti.

What on that occasion are states?Katamo tasmiṁ samaye eko viññāṇakkhandho hoti? The skandhas of feeling, of perception, of synergies, of consciousness.Yaṁ tasmiṁ samaye cittaṁ mano mānasaṁ hadayaṁ paṇḍaraṁ mano manāyatanaṁ manindriyaṁ viññāṇaṁ viññāṇakkhandho tajjāmanoviññāṇadhātu—What on that occasion are skandhas?ayaṁ tasmiṁ samaye eko viññāṇakkhandho hoti.

Answer as in§ 59.Katamaṁ tasmiṁ samaye ekaṁ manāyatanaṁ hoti? Similar questions are then put respecting “spheres”, “elements”, and so on through the list of constituent species. The answers are identical with those given to similarquestions in the previous “Summary”, viz. in§§ 64,67,70,74,83,89,95,103, and107–120.Yaṁ tasmiṁ samaye cittaṁ mano mānasaṁ hadayaṁ paṇḍaraṁ mano manāyatanaṁ manindriyaṁ viññāṇaṁ viññāṇakkhandho tajjāmanoviññāṇadhātu—[Here ends] the “Emptiness” Section.idaṁ tasmiṁ samaye ekaṁ manāyatanaṁ hoti.

[Here ends] the First Main Type of Good Thoughts.Katamaṁ tasmiṁ samaye ekaṁ manindriyaṁ hoti? 2. The Second Type of ThoughtYaṁ tasmiṁ samaye cittaṁ mano mānasaṁ hadayaṁ paṇḍaraṁ mano manāyatanaṁ manindriyaṁ viññāṇaṁ viññāṇakkhandho tajjāmanoviññāṇadhātu—Which are the states that are good?idaṁ tasmiṁ samaye ekaṁ manindriyaṁ hoti.

When a good thought concerning the sensuous universe has arisen by instigation, a thought which is accompanied by gladness, associated with knowledge, and having, as its object, a sight, a sound, a smell, a taste, a touch, a [mental]state, or what not, then there is contact, feeling, etc.[here follows the list of “states” dealt with in§§ 1–145and constituting the First Thought]—these, or whatever other incorporeal, causally induced states there are on that occasion—these are states that are good …Katamā tasmiṁ samaye ekā manoviññāṇadhātu hoti? [here follows the list of “states” dealt with in§§ 1–145and constituting the First Thought]Yaṁ tasmiṁ samaye cittaṁ mano mānasaṁ hadayaṁ paṇḍaraṁ mano manāyatanaṁ manindriyaṁ viññāṇaṁ viññāṇakkhandho tajjāmanoviññāṇadhātu—[Here ends] the Second Thought.ayaṁ tasmiṁ samaye ekā manoviññāṇadhātu hoti.

3. The Third Type of ThoughtKatamaṁ tasmiṁ samaye ekaṁ dhammāyatanaṁ hoti? Which are the states that are good?Vedanākkhandho, saññākkhandho, saṅkhārakkhandho—When a good thought concerning the sensuous universe has arisen accompanied by gladness, disconnected with knowledge, and having as its object a sight, a sound, a smell, a taste, a touch, a [mental] state, or what not, then there is:idaṁ tasmiṁ samaye ekaṁ dhammāyatanaṁ hoti.

contact,feeling,perception,volition,thought,application,sustained application,zest,ease,self-collectedness;Katamā tasmiṁ samaye ekā dhammadhātu hoti? contact,Vedanākkhandho, saññākkhandho, saṅkhārakkhandho—feeling,ayaṁ tasmiṁ samaye ekā dhammadhātu hoti.

perception,Ye vā pana tasmiṁ samaye aññepi atthi paṭiccasamuppannā arūpino dhammā—volition,ime dhammā kusalā.

thought,Koṭṭhāsavāro.

application,2.1.1.3. Suññatavāra

sustained application,Tasmiṁ kho pana samaye dhammā honti, khandhā honti, āyatanāni honti, dhātuyo honti, āhārā honti, indriyāni honti, jhānaṁ hoti, maggo hoti, balāni honti, hetū honti, phasso hoti, vedanā hoti, saññā hoti, cetanā hoti, cittaṁ hoti, vedanākkhandho hoti, saññākkhandho hoti, saṅkhārakkhandho hoti, viññāṇakkhandho hoti, manāyatanaṁ hoti, manindriyaṁ hoti, manoviññāṇadhātu hoti, dhammāyatanaṁ hoti, dhammadhātu hoti; zest,ye vā pana tasmiṁ samaye aññepi atthi paṭiccasamuppannā arūpino dhammā—ease,ime dhammā kusalā.

self-collectedness;Katame tasmiṁ samaye dhammā honti? the faculty of:Vedanākkhandho, saññākkhandho, saṅkhārakkhandho, viññāṇakkhandho—faith,energy,mindfulness,concentration,mind,happiness,life;ime tasmiṁ samaye dhammā honti.

faith,Katame tasmiṁ samaye khandhā honti? energy,Vedanākkhandho, saññākkhandho, saṅkhārakkhandho, viññāṇakkhandho—mindfulness,ime tasmiṁ samaye khandhā honti.

concentration,Katamāni tasmiṁ samaye āyatanāni honti? mind,Manāyatanaṁ, dhammāyatanaṁ—happiness,imāni tasmiṁ samaye āyatanāni honti.

life;Katamā tasmiṁ samaye dhātuyo honti? right intention,rightendeavour,right mindfulness,right concentration;Manoviññāṇadhātu, dhammadhātu—right intention,imā tasmiṁ samaye dhātuyo honti.

rightendeavour,Katame tasmiṁ samaye āhārā honti? right mindfulness,Phassāhāro, manosañcetanāhāro, viññāṇāhāro—right concentration;ime tasmiṁ samaye āhārā honti.

the power of:Katamāni tasmiṁ samaye indriyāni honti? faith,energy,mindfulness,concentration,conscientiousness,the fear of blame;Saddhindriyaṁ, vīriyindriyaṁ, satindriyaṁ, samādhindriyaṁ, paññindriyaṁ, manindriyaṁ, somanassindriyaṁ, jīvitindriyaṁ—faith,imāni tasmiṁ samaye indriyāni honti.

energy,Katamaṁ tasmiṁ samaye jhānaṁ hoti? mindfulness,Vitakko, vicāro, pīti, sukhaṁ, cittassekaggatā—concentration,idaṁ tasmiṁ samaye jhānaṁ hoti.

conscientiousness,Katamo tasmiṁ samaye maggo hoti? the fear of blame;Sammādiṭṭhi, sammāsaṅkappo, sammāvāyāmo, sammāsati, sammāsamādhi—disinterestedness,absence of hate,absence of covetousness,absence of malice;conscientiousness,fear of blame;ayaṁ tasmiṁ samaye maggo hoti.

disinterestedness,Katamāni tasmiṁ samaye balāni honti? absence of hate,Saddhābalaṁ, vīriyabalaṁ, satibalaṁ, samādhibalaṁ, paññābalaṁ, hiribalaṁ, ottappabalaṁ—absence of covetousness,imāni tasmiṁ samaye balāni honti.

absence of malice;Katame tasmiṁ samaye hetū honti? conscientiousness,Alobho, adoso, amoho—fear of blame;ime tasmiṁ samaye hetū honti.

serenity,buoyancy,plasticity,wieldiness,fitness,rectitude,Katamo tasmiṁ samaye phasso hoti …pe… serenity,ayaṁ tasmiṁ samaye phasso hoti.

buoyancy,Katamā tasmiṁ samaye vedanā hoti …pe… plasticity,ayaṁ tasmiṁ samaye vedanā hoti.

wieldiness,Katamā tasmiṁ samaye saññā hoti …pe… fitness,ayaṁ tasmiṁ samaye saññā hoti.

rectitude,Katamā tasmiṁ samaye cetanā hoti …pe… both of mental factors and mind;ayaṁ tasmiṁ samaye cetanā hoti.

mindfulness,quiet,grasp,balance.Katamaṁ tasmiṁ samaye cittaṁ hoti …pe… mindfulness,idaṁ tasmiṁ samaye cittaṁ hoti.

quiet,Katamo tasmiṁ samaye vedanākkhandho hoti …pe… grasp,ayaṁ tasmiṁ samaye vedanākkhandho hoti.

balance.Katamo tasmiṁ samaye saññākkhandho hoti …pe… These, or whatever other incorporeal, causally induced states there are on that occasion—these are states that are good.ayaṁ tasmiṁ samaye saññākkhandho hoti.

[Summary, cf.§ 58et seq.]Katamo tasmiṁ samaye saṅkhārakkhandho hoti …pe… Now, on that occasionayaṁ tasmiṁ samaye saṅkhārakkhandho hoti.

the skandhas are fourthe spheres are twothe elements are twothe nutriments are threethe faculties are seventhe Jhāna is fivefoldthe Path is fourfoldthe powers are sixthecauses are twocontact, etc.Katamo tasmiṁ samaye viññāṇakkhandho hoti …pe… the skandhas are fourayaṁ tasmiṁ samaye viññāṇakkhandho hoti.

the spheres are twoKatamaṁ tasmiṁ samaye manāyatanaṁ hoti …pe… the elements are twoidaṁ tasmiṁ samaye manāyatanaṁ hoti.

the nutriments are threeKatamaṁ tasmiṁ samaye manindriyaṁ hoti …pe… the faculties are sevenidaṁ tasmiṁ samaye manindriyaṁ hoti.

the Jhāna is fivefoldKatamā tasmiṁ samaye manoviññāṇadhātu hoti …pe… the Path is fourfoldayaṁ tasmiṁ samaye manoviññāṇadhātu hoti.

the powers are sixKatamaṁ tasmiṁ samaye dhammāyatanaṁ hoti? thecauses are twoVedanākkhandho, saññākkhandho, saṅkhārakkhandho—contact, etc.idaṁ tasmiṁ samaye dhammāyatanaṁ hoti.

[Continue as in§ 58.]Katamā tasmiṁ samaye dhammadhātu hoti? What on that occasion is the skandha of synergies?Vedanākkhandho, saññākkhandho, saṅkhārakkhandho—The content of the sankhāra-skandha is the same as in the First Type of Thought,§ 62, with the following omissions:ayaṁ tasmiṁ samaye dhammadhātu hoti.

“The faculty of insight”,“right views”,“the power of insight”,“the absence of dullness”,“intelligence”,“intuitioYe vā pana tasmiṁ samaye aññepi atthi paṭiccasamuppannā arūpino dhammā—“The faculty of insight”,ime dhammā kusalā.

“right views”,Suññatavāro.
“the power of insight”,Paṭhamaṁ cittaṁ.

“the absence of dullness”,Katame dhammā kusalā? “intelligence”,Yasmiṁ samaye kāmāvacaraṁ kusalaṁ cittaṁ uppannaṁ hoti somanassasahagataṁ ñāṇasampayuttaṁ sasaṅkhārena rūpārammaṇaṁ vā …pe… “intuitiodhammārammaṇaṁ vā yaṁ yaṁ vā panārabbha, tasmiṁ samaye phasso hoti …pe… avikkhepo hoti …pe… These are omitted as incompatible with the quality “disconnected with knowledge”.ime dhammā kusalā.

These, or whatever other incorporeal, etc.Dutiyaṁ cittaṁ.

[Here ends] the Third Type of Thought.Katame dhammā kusalā? 4. The Fourth Type of ThoughtYasmiṁ samaye kāmāvacaraṁ kusalaṁ cittaṁ uppannaṁ hoti somanassasahagataṁ ñāṇavippayuttaṁ rūpārammaṇaṁ vā saddārammaṇaṁ vā gandhārammaṇaṁ vā rasārammaṇaṁ vā phoṭṭhabbārammaṇaṁ vā dhammārammaṇaṁ vā yaṁ yaṁ vā panārabbha, tasmiṁ samaye phasso hoti, vedanā hoti, saññā hoti, cetanā hoti, cittaṁ hoti, vitakko hoti, vicāro hoti, pīti hoti, sukhaṁ hoti, cittassekaggatā hoti, saddhindriyaṁ hoti, vīriyindriyaṁ hoti, satindriyaṁ hoti, samādhindriyaṁ hoti, manindriyaṁ hoti, somanassindriyaṁ hoti, jīvitindriyaṁ hoti, sammāsaṅkappo hoti, sammāvāyāmo hoti, sammāsati hoti, sammāsamādhi hoti, saddhābalaṁ hoti, vīriyabalaṁ hoti, satibalaṁ hoti, samādhibalaṁ hoti, hiribalaṁ hoti, ottappabalaṁ hoti, alobho hoti, adoso hoti, anabhijjhā hoti, abyāpādo hoti, hirī hoti, ottappaṁ hoti, kāyapassaddhi hoti, cittapassaddhi hoti, kāyalahutā hoti, cittalahutā hoti, kāyamudutā hoti, cittamudutā hoti, kāyakammaññatā hoti, cittakammaññatā hoti, kāyapāguññatā hoti, cittapāguññatā hoti, kāyujukatā hoti, cittujukatā hoti, sati hoti, samatho hoti, paggāho hoti, avikkhepo hoti; Which are the states that are good?ye vā pana tasmiṁ samaye aññepi atthi paṭiccasamuppannā arūpino dhammā—When a good thought concerning the sensuous universe has arisen by instigation, a thought which is accompanied by gladness, disconnected with knowledge, and having as its object a sight, a sound, a smell, a taste, a touch, a [mental] state, or what not, then there is contact, etc.[Continue as in§ 147]—these, or whatever other incorporeal, causallyinduced states there are on that occasion—these are states that are good …ime dhammā kusalā …pe….

[Continue as in§ 147]Tasmiṁ kho pana samaye cattāro khandhā honti, dvāyatanāni honti, dve dhātuyo honti, tayo āhārā honti, sattindriyāni honti, pañcaṅgikaṁ jhānaṁ hoti, caturaṅgiko maggo hoti, cha balāni honti, dve hetū honti, eko phasso hoti …pe… ekaṁ dhammāyatanaṁ hoti, ekā dhammadhātu hoti; [Here ends] the Fourth Thought.ye vā pana tasmiṁ samaye aññepi atthi paṭiccasamuppannā arūpino dhammā—5. The Fifth Type of Thoughtime dhammā kusalā …pe….

Which are the states that are good?Katamo tasmiṁ samaye saṅkhārakkhandho hoti? When a good thought concerning the sensuous universe has arisen, accompanied by indifference, associated with knowledge, and having as its object a sight, a sound, a smell, a taste, a touch, a [mental] state, or what not, then there is contact, etc.[Continue as in§ 1, but for “zest” and “gladness” substitute “indifference” (upekkhā), and for “the faculty of gladness” substitute “the faculty of indifference”].Phasso cetanā vitakko vicāro pīti cittassekaggatā saddhindriyaṁ vīriyindriyaṁ satindriyaṁ samādhindriyaṁ jīvitindriyaṁ sammāsaṅkappo sammāvāyāmo sammāsati sammāsamādhi saddhābalaṁ vīriyabalaṁ satibalaṁ samādhibalaṁ hiribalaṁ ottappabalaṁ alobho adoso anabhijjhā abyāpādo hirī ottappaṁ kāyapassaddhi cittapassaddhi kāyalahutā cittalahutā kāyamudutā cittamudutā kāyakammaññatā cittakammaññatā kāyapāguññatā cittapāguññatā kāyujukatā cittujukatā sati samatho paggāho avikkhepo; [Continue as in§ 1, but for “zest” and “gladness” substitute “indifference” (upekkhā), and for “the faculty of gladness” substitute “the faculty of indifference”]ye vā pana tasmiṁ samaye aññepi atthi paṭiccasamuppannā arūpino dhammā ṭhapetvā vedanākkhandhaṁ ṭhapetvā saññākkhandhaṁ ṭhapetvā viññāṇakkhandhaṁ—What on that occasion is contact?ayaṁ tasmiṁ samaye saṅkhārakkhandho hoti …pe… Answer as in§ 2.ime dhammā kusalā.

What on that occasion is feeling?Tatiyaṁ cittaṁ.

The mental [condition] neither pleasant nor unpleasant, which, on that occasion, is born of contact with the appropriate element of [purely] mental consciousness; the sensation, born of contact with thought, which is neither easeful nor painful; the feeling, born of contact with thought, which is neither easeful nor painful—this is the feeling that there then is.Katame dhammā kusalā? [Continue as in§§ 4–8.]Yasmiṁ samaye kāmāvacaraṁ kusalaṁ cittaṁ uppannaṁ hoti somanassasahagataṁ ñāṇavippayuttaṁ sasaṅkhārena rūpārammaṇaṁ vā …pe… What on that occasion is indifference?dhammārammaṇaṁ vā yaṁ yaṁ vā panārabbha, tasmiṁ samaye phasso hoti …pe… avikkhepo hoti …pe… Answer as in preceding reply, omitting the phrase “born of contact with the appropriate element of purely mental consciousness”.ime dhammā kusalā.

[Continue as in§§ 11–17.]Catutthaṁ cittaṁ.

What on that occasion is the faculty of indifference?Katame dhammā kusalā? Answer as in preceding reply. Continue as in§§ 19–57.Yasmiṁ samaye kāmāvacaraṁ kusalaṁ cittaṁ uppannaṁ hoti upekkhāsahagataṁ ñāṇasampayuttaṁ rūpārammaṇaṁ vā saddārammaṇaṁ vā gandhārammaṇaṁ vā rasārammaṇaṁ vā phoṭṭhabbārammaṇaṁ vā dhammārammaṇaṁ vā yaṁ yaṁ vā panārabbha, tasmiṁ samaye phasso hoti, vedanā hoti, saññā hoti, cetanā hoti, cittaṁ hoti, vitakko hoti, vicāro hoti, upekkhā hoti, cittassekaggatā hoti, saddhindriyaṁ hoti, vīriyindriyaṁ hoti, satindriyaṁ hoti, samādhindriyaṁ hoti, paññindriyaṁ hoti, manindriyaṁ hoti, upekkhindriyaṁ hoti, jīvitindriyaṁ hoti, sammādiṭṭhi hoti, sammāsaṅkappo hoti, sammāvāyāmo hoti, sammāsati hoti, sammāsamādhi hoti, saddhābalaṁ hoti, vīriyabalaṁ hoti, satibalaṁ hoti, samādhibalaṁ hoti, paññābalaṁ hoti, hiribalaṁ hoti, ottappabalaṁ hoti, alobho hoti, adoso hoti, amoho hoti, anabhijjhā hoti, abyāpādo hoti, sammādiṭṭhi hoti, hirī hoti, ottappaṁ hoti, kāyapassaddhi hoti, cittapassaddhi hoti, kāyalahutā hoti, cittalahutā hoti, kāyamudutā hoti, cittamudutā hoti, kāyakammaññatā hoti, cittakammaññatā hoti kāyapāguññatā hoti, cittapāguññatā hoti, kāyujukatā hoti, cittujukatā hoti, sati hoti, sampajaññaṁ hoti, samatho hoti, vipassanā hoti, paggāho hoti, avikkhepo hoti; Summaryye vā pana tasmiṁ samaye aññepi atthi paṭiccasamuppannā arūpino dhammā—Now, on that occasionime dhammā kusalā.

the skandhas are four,the spheres are two,the elements are two,the nutriments are three,the faculties are eight,the Jhāna is fourfold,the Path is fivefold,the powers are seven,the causes are three,contact,Katamo tasmiṁ samaye phasso hoti? the skandhas are four,Yo tasmiṁ samaye phasso phusanā samphusanā samphusitattaṁ—the spheres are two,ayaṁ tasmiṁ samaye phasso hoti.

the elements are two,Katamā tasmiṁ samaye vedanā hoti? the nutriments are three,Yaṁ tasmiṁ samaye tajjāmanoviññāṇadhātusamphassajaṁ cetasikaṁ neva sātaṁ nāsātaṁ cetosamphassajaṁ adukkhamasukhaṁ vedayitaṁ cetosamphassajā adukkhamasukhā vedanā—the faculties are eight,ayaṁ tasmiṁ samaye vedanā hoti …pe….

the Jhāna is fourfold,Katamā tasmiṁ samaye upekkhā hoti? the Path is fivefold,Yaṁ tasmiṁ samaye cetasikaṁ neva sātaṁ nāsātaṁ cetosamphassajaṁ adukkhamasukhaṁ vedayitaṁ cetosamphassajā adukkhamasukhā vedanā—the powers are seven,ayaṁ tasmiṁ samaye upekkhā hoti …pe….

the causes are three,Katamaṁ tasmiṁ samaye upekkhindriyaṁ hoti? contact,Yaṁ tasmiṁ samaye cetasikaṁ neva sātaṁ nāsātaṁ cetosamphassajaṁ adukkhamasukhaṁ vedayitaṁ cetosamphassajā adukkhamasukhā vedanā—etc., etc.[cf.§ 58],idaṁ tasmiṁ samaye upekkhindriyaṁ hoti …pe… etc., etc.[cf.§ 58],ye vā pana tasmiṁ samaye aññepi atthi paṭiccasamuppannā arūpino dhammā—[cf.§ 58]ime dhammā kusalā …pe….

the sphere of mental states is a single factor,the element of mental states is a single factor.Tasmiṁ kho pana samaye cattāro khandhā honti, dvāyatanāni honti, dve dhātuyo honti, tayo āhārā honti, aṭṭhindriyāni honti, caturaṅgikaṁ jhānaṁ hoti, pañcaṅgiko maggo hoti, satta balāni honti, tayo hetū honti, eko phasso hoti …pe… ekaṁ dhammāyatanaṁ hoti, ekā dhammadhātu hoti; the sphere of mental states is a single factor,ye vā pana tasmiṁ samaye aññepi atthi paṭiccasamuppannā arūpino dhammā—the element of mental states is a single factor.ime dhammā kusalā …pe….

These, or whatever other incorporeal, causally induced states there are on that occasion—these are states that are good …Katamo tasmiṁ samaye saṅkhārakkhandho hoti? [Continue as in§§ 59–61.]Phasso cetanā vitakko vicāro cittassekaggatā saddhindriyaṁ vīriyindriyaṁ satindriyaṁ samādhindriyaṁ paññindriyaṁ jīvitindriyaṁ sammādiṭṭhi sammāsaṅkappo sammāvāyāmo sammāsati sammāsamādhi saddhābalaṁ vīriyabalaṁ satibalaṁ samādhibalaṁ paññābalaṁ hiribalaṁ ottappabalaṁ alobho adoso amoho anabhijjhā abyāpādo sammādiṭṭhi hirī ottappaṁ kāyapassaddhi cittapassaddhi kāyalahutā cittalahutā kāyamudutā cittamudutā kāyakammaññatā cittakammaññatā kāyapāguññatā cittapāguññatā kāyujukatā cittujukatā sati sampajaññaṁ samatho vipassanā paggāho avikkhepo.

What on that occasion is the skandha of synergies?Ye vā pana tasmiṁ samaye aññepi atthi paṭiccasamuppannā arūpino dhammā ṭhapetvā vedanākkhandhaṁ ṭhapetvā saññākkhandhaṁ ṭhapetvā viññāṇakkhandhaṁ—Answer as in§ 62, omitting “joy”.ayaṁ tasmiṁ samaye saṅkhārakkhandho hoti …pe… [Continue as in the Summary and “Emptiness” Section of the First Type of Thought.]ime dhammā kusalā.

[Here ends] the Fifth Type of Thought.Pañcamaṁ cittaṁ.

6. The Sixth Type of ThoughtKatame dhammā kusalā? Which are the states that are good?Yasmiṁ samaye kāmāvacaraṁ kusalaṁ cittaṁ uppannaṁ hoti upekkhāsahagataṁ ñāṇasampayuttaṁ sasaṅkhārena rūpārammaṇaṁ vā …pe… When a good thought concerning the sensuous universe has arisen, accompanied by indifference, associated with knowledge, by instigation, and having, as its object, a sight, a sound, a smell, a taste, a touch, a [mental] state, or what not, then there is contact, etc.dhammārammaṇaṁ vā yaṁ yaṁ vā panārabbha, tasmiṁ samaye phasso hoti …pe… avikkhepo hoti …pe… [Continue as in the Fifth Type of Thought.]ime dhammā kusalā.

[Here ends] the Sixth Type of Thought.Chaṭṭhaṁ cittaṁ.

7. The Seventh Type of ThoughtKatame dhammā kusalā? Which are the states that are good?Yasmiṁ samaye kāmāvacaraṁ kusalaṁ cittaṁ uppannaṁ hoti upekkhāsahagataṁ ñāṇavippayuttaṁ rūpārammaṇaṁ vā saddārammaṇaṁ vā gandhārammaṇaṁ vā rasārammaṇaṁ vā phoṭṭhabbārammaṇaṁ vā dhammārammaṇaṁ vā yaṁ yaṁ vā panārabbha, tasmiṁ samaye phasso hoti, vedanā hoti, saññā hoti, cetanā hoti, cittaṁ hoti, vitakko hoti, vicāro hoti, upekkhā hoti, cittassekaggatā hoti, saddhindriyaṁ hoti, vīriyindriyaṁ hoti, satindriyaṁ hoti, samādhindriyaṁ hoti, manindriyaṁ hoti, upekkhindriyaṁ hoti, jīvitindriyaṁ hoti, sammāsaṅkappo hoti, sammāvāyāmo hoti, sammāsati hoti, sammāsamādhi hoti, saddhābalaṁ hoti, vīriyabalaṁ hoti, satibalaṁ hoti, samādhibalaṁ hoti, hiribalaṁ hoti, ottappabalaṁ hoti, alobho hoti, adoso hoti, anabhijjhā hoti, abyāpādo hoti, hirī hoti, ottappaṁ hoti, kāyapassaddhi hoti, cittapassaddhi hoti, kāyalahutā hoti, cittalahutā hoti, kāyamudutā hoti, cittamudutā hoti, kāyakammaññatā hoti, cittakammaññatā hoti, kāyapāguññatā hoti, cittapāguññatā hoti, kāyujukatā hoti, cittujukatā hoti, sati hoti, samatho hoti, paggāho hoti, avikkhepo hoti; When a good thought concerning the sensuous universe has arisen, accompanied by indifference, disconnected with knowledge, and having, as its object, a sight, a sound, a smell, a taste, a touch, a [mental] state, or what not, then there is contact, etc. …ye vā pana tasmiṁ samaye aññepi atthi paṭiccasamuppannā arūpino dhammā—[Continue as inthe Third Type of Thought, substituting “indifference” for “zest” and “ease”, the “faculty of disinterestedness” for that of “gladness”, and “fourfold” for “fivefold Jhāna”.]ime dhammā kusalā …pe….

SummaryTasmiṁ kho pana samaye cattāro khandhā honti, dvāyatanāni honti, dve dhātuyo honti, tayo āhārā honti, sattindriyāni honti, caturaṅgikaṁ jhānaṁ hoti, caturaṅgiko maggo hoti, cha balāni honti, dve hetū honti, eko phasso hoti …pe… ekaṁ dhammāyatanaṁ hoti, ekā dhammadhātu hoti; Now, on that occasion the skandhasye vā pana tasmiṁ samaye aññepi atthi paṭiccasamuppannā arūpino dhammā—are four,etc., etc.ime dhammā kusalā …pe….

are four,Katamo tasmiṁ samaye saṅkhārakkhandho hoti? etc., etc.Phasso cetanā vitakko vicāro cittassekaggatā saddhindriyaṁ vīriyindriyaṁ satindriyaṁ samādhindriyaṁ jīvitindriyaṁ sammāsaṅkappo sammāvāyāmo sammāsati sammāsamādhi saddhābalaṁ vīriyabalaṁ satibalaṁ samādhibalaṁ hiribalaṁ ottappabalaṁ alobho adoso anabhijjhā abyāpādo hirī ottappaṁ kāyapassaddhi cittapassaddhi kāyalahutā cittalahutā kāyamudutā cittamudutā kāyakammaññatā cittakammaññatā kāyapāguññatā cittapāguññatā kāyujukatā cittujukatā sati samatho paggāho avikkhepo.

[Continue as in the Third Type of Thought, substituting “fourfold” for “fivefold Jhāna”.]Ye vā pana tasmiṁ samaye aññepi atthi paṭiccasamuppannā arūpino dhammā ṭhapetvā vedanākkhandhaṁ ṭhapetvā saññākkhandhaṁ ṭhapetvā viññāṇakkhandhaṁ—What on that occasion is the skandha of synergies?ayaṁ tasmiṁ samaye saṅkhārakkhandho hoti …pe… The content of this skandha is the same as in the Third Type of Thought (see§ 148), with the further omission of “zest”.ime dhammā kusalā.

[Continue as in the First Type of Thought.]Sattamaṁ cittaṁ.

[Here ends] the Seventh Type of Thought.Katame dhammā kusalā? 8. The Eighth Type of ThoughtYasmiṁ samaye kāmāvacaraṁ kusalaṁ cittaṁ uppannaṁ hoti upekkhāsahagataṁ ñāṇavippayuttaṁ sasaṅkhārena rūpārammaṇaṁ vā …pe… Which are the states that are good?dhammārammaṇaṁ vā yaṁ yaṁ vā panārabbha, tasmiṁ samaye phasso hoti …pe… avikkhepo hoti …pe… When a good thought concerning the sensuous universe has arisen, accompanied by indifference, disconnected with knowledge, by instigation, and having, as its object, a sight, a sound, a smell, a taste, a touch, a [mental] state, or what not, then there is contact, etc.ime dhammā kusalā.

[Continue as in the Seventh Type of Thought.]Aṭṭhamaṁ cittaṁ.

[Here ends] the Eighth Type of Thought.Aṭṭha kāmāvacaramahākusalacittāni.

[End of Chapter I on] the Eight Main Types of Thought concerning the Sensuous Universe.Dutiyabhāṇavāro.