1. Analysis of the Aggregates1. Suttantabhājanīya

1. Analysis According to the DiscoursesNamo tassa Bhagavato Arahato Sammāsambuddhassa.

The five aggregates are: The aggregate of material quality, aggregate of feeling, aggregate of perception, aggregate of mental concomitants, aggregate of consciousness.Pañcakkhandhā—1. The Aggregate of Material Qualityrūpakkhandho, vedanākkhandho, saññākkhandho, saṅkhārakkhandho, viññāṇakkhandho.

Therein what is theaggregate of material quality? Whatever material quality is past, future or present, internal or external, gross or subtle, inferior or superior, distant or proximate; (taking) these together collectively and briefly, this is called the aggregate of material quality.1.1. Rūpakkhandha

aggregate of material qualityTattha katamo rūpakkhandho? Therein what ispast material quality? That material quality which is past, ceased, dissolved, changed, terminated, disappeared, or which having arisen has dissolved, has passed and is classed|among the things that are past, (i.e.,) the four great essentials and the material qualities derived from the four great essentials. This is called past material quality.Yaṁ kiñci rūpaṁ atītānāgatapaccuppannaṁ ajjhattaṁ vā bahiddhā vā oḷārikaṁ vā sukhumaṁ vā hīnaṁ vā paṇītaṁ vā yaṁ dūre santike vā, tadekajjhaṁ abhisaññūhitvā abhisaṅkhipitvā—past material qualityayaṁ vuccati rūpakkhandho.

Therein what isfuture material quality? That material quality which is not born, not become, not begotten, non-existent, fully non-existent, not apparent, not risen, not well risen, not uprisen, not well uprisen, which is future and is classed among the things that are future, (i.e.,) the four great essentials and the material qualities derived from the four great essentials. This is called future material quality.Tattha katamaṁ rūpaṁ atītaṁ? future material qualityYaṁ rūpaṁ atītaṁ niruddhaṁ vigataṁ vipariṇataṁ atthaṅgataṁ abbhatthaṅgataṁ uppajjitvā vigataṁ atītaṁ atītaṁsena saṅgahitaṁ, cattāro ca mahābhūtā catunnañca mahābhūtānaṁ upādāyarūpaṁ—Therein what ispresent material quality? That material quality which is born, become, begotten, existent, fully existent, apparent, risen, well risen, uprisen, well uprisen, which is present and is classed among the things that are present,(i.e.,) the four great essentials and the material qualities derived from the four great essentials. This is called present material quality.idaṁ vuccati rūpaṁ atītaṁ.

present material qualityTattha katamaṁ rūpaṁ anāgataṁ? Therein what isinternal material quality? That material quality which, for this or that being, is personal, self-referable, one's own, individual and is grasped (by craving and false view), (i.e.,) the four great essentials and the material qualities derived from the four great essentials. This is called internal material quality.Yaṁ rūpaṁ ajātaṁ abhūtaṁ asañjātaṁ anibbattaṁ anabhinibbattaṁ apātubhūtaṁ anuppannaṁ asamuppannaṁ anuṭṭhitaṁ asamuṭṭhitaṁ anāgataṁ anāgataṁsena saṅgahitaṁ, cattāro ca mahābhūtā catunnañca mahābhūtānaṁ upādāyarūpaṁ—internal material qualityidaṁ vuccati rūpaṁ anāgataṁ.

Therein what isexternal material quality? That material quality which, for this or that other being, for other persons, is personal, self-referable, one's own, individual and is grasped, (i.e.,) the four great essentials and the material qualities derived from the four great essentials. This is called external material quality.Tattha katamaṁ rūpaṁ paccuppannaṁ? external material qualityYaṁ rūpaṁ jātaṁ bhūtaṁ sañjātaṁ nibbattaṁ abhinibbattaṁ pātubhūtaṁ uppannaṁ samuppannaṁ uṭṭhitaṁ samuṭṭhitaṁ paccuppannaṁ paccuppannaṁsena saṅgahitaṁ, cattāro ca mahābhūtā catunnañca mahābhūtānaṁ upādāyarūpaṁ—Therein what isgross material quality? The eye base,* tangible base. This is called gross material quality.idaṁ vuccati rūpaṁ paccuppannaṁ.

gross material qualityTattha katamaṁ rūpaṁ ajjhattaṁ? * See paragraph154Yaṁ rūpaṁ tesaṁ tesaṁ sattānaṁ ajjhattaṁ paccattaṁ niyakaṁ pāṭipuggalikaṁ upādinnaṁ, cattāro ca mahābhūtā catunnañca mahābhūtānaṁ upādāyarūpaṁ—* See paragraph154idaṁ vuccati rūpaṁ ajjhattaṁ.

Therein what issubtle material quality? The controlling faculty of femininity,* the nutrient factor of food. This is called subtle material quality.Tattha katamaṁ rūpaṁ bahiddhā? subtle material qualityYaṁ rūpaṁ tesaṁ tesaṁ parasattānaṁ parapuggalānaṁ ajjhattaṁ paccattaṁ niyakaṁ pāṭipuggalikaṁ upādinnaṁ, cattāro ca mahābhūtā catunnañca mahābhūtānaṁ upādāyarūpaṁ—* See Dhammasaṅgaṇī paragraph595.idaṁ vuccati rūpaṁ bahiddhā.

* See Dhammasaṅgaṇī paragraph595.Tattha katamaṁ rūpaṁ oḷārikaṁ? Therein what isinferior material quality? That material quality which, for this or that being, is contemptible, despised,|worthless, derisible, disrespected, inferior, thought to be inferior, considered to be inferior, undesirable, unattractive, unpleasant, (i.e.,) the visible, audible, odorous, sapid, tangible. This is called inferior material quality.Cakkhāyatanaṁ …pe… phoṭṭhabbāyatanaṁ—inferior material qualityidaṁ vuccati rūpaṁ oḷārikaṁ.

Therein what issuperior material quality? That material quality which, for this or that being, is not contemptible, not despised, not worthless, not derisible, respected, superior, thought to be superior, considered to be superior, desirable, attractive, pleasant, (i.e.,) the visible, audible, odorous, sapid, tangible. This is called superior material quality. Inferior and superior material quality should be understood by comparing this material quality with that.Tattha katamaṁ rūpaṁ sukhumaṁ? superior material qualityItthindriyaṁ …pe… Therein what isdistant material quality? The controlling faculty of femininity,* the nutrient factor of food or whatever other material quality there is, not near, not close, distant, not proximate. This is called distant material quality.kabaḷīkāro āhāro—distant material qualityidaṁ vuccati rūpaṁ sukhumaṁ.

* See Dhammasaṅgaṇī paragraph595.Tattha katamaṁ rūpaṁ hīnaṁ? * See Dhammasaṅgaṇī paragraph595.Yaṁ rūpaṁ tesaṁ tesaṁ sattānaṁ uññātaṁ avaññātaṁ hīḷitaṁ paribhūtaṁ acittīkataṁ hīnaṁ hīnamataṁ hīnasammataṁ aniṭṭhaṁ akantaṁ amanāpaṁ, rūpā saddā gandhā rasā phoṭṭhabbā—Therein what isproximate material quality? The eye base,* tangible base or whatever other material quality there is, near, close, not distant, proximate. This is called proximate material quality. Distant and proximate material quality should be understood by comparing this material quality with that.idaṁ vuccati rūpaṁ hīnaṁ.

proximate material qualityTattha katamaṁ rūpaṁ paṇītaṁ? * See paragraph154Yaṁ rūpaṁ tesaṁ tesaṁ sattānaṁ anuññātaṁ anavaññātaṁ ahīḷitaṁ aparibhūtaṁ cittīkataṁ paṇītaṁ paṇītamataṁ paṇītasammataṁ iṭṭhaṁ kantaṁ manāpaṁ, rūpā saddā gandhā rasā phoṭṭhabbā—* See paragraph154idaṁ vuccati rūpaṁ paṇītaṁ. 2. The Aggregate of FeelingTaṁ taṁ vā pana rūpaṁ upādāyupādāya rūpaṁ hīnaṁ paṇītaṁ daṭṭhabbaṁ.

Therein what is theaggregate of feeling? Whatever feeling is past, future or present, internal or external, gross or subtle, inferior or superior, distant or proximate; (taking) these together collectively and briefly, this is called the aggregate of feeling.Tattha katamaṁ rūpaṁ dūre? aggregate of feelingItthindriyaṁ …pe… kabaḷīkāro āhāro, yaṁ vā panaññampi atthi rūpaṁ anāsanne anupakaṭṭhe dūre asantike—Therein what ispast feeling? That feeling which is past, ceased, dissolved, changed, terminated, disappeared, or which having arisen has dissolved, has passed and is classed among the things that are past, (i.e.,) pleasant feeling, painful feeling, neither-painful-nor-pleasant feeling. This is called past feeling.idaṁ vuccati rūpaṁ dūre.

past feelingTattha katamaṁ rūpaṁ santike? Therein what isfuture feeling? That feeling which is not born, not become, not begotten, non-existent, fully non-existent, not|apparent, not risen, not well risen, not uprisen, not well uprisen, which is future and is classed among the things that are future, (i.e.,) pleasant feeling, painful feeling, neither-painful-nor-pleasant feeling. This is called future feeling.Cakkhāyatanaṁ …pe… phoṭṭhabbāyatanaṁ, yaṁ vā panaññampi atthi rūpaṁ āsanne upakaṭṭhe avidūre santike—future feelingidaṁ vuccati rūpaṁ santike. Therein what ispresent feeling? That feeling which is born, become, begotten, existent, fully existent, apparent, risen, well risen, uprisen, well uprisen, which is present and is classed among the things that are present, (i.e.,) pleasant feeling, painful feeling, neither-painful-nor-pleasant feeling. This is called present feeling.Taṁ taṁ vā pana rūpaṁ upādāyupādāya rūpaṁ dūre santike daṭṭhabbaṁ.

present feeling1.2. Vedanākkhandha

Therein what isinternal feeling? That feeling which, for this or that being, is personal, self-referable, one's own, individual and is grasped (by craving and false view), (i.e.,) pleasant feeling, painful feeling, neither-painful-nor-pleasant feeling. This is called internal feeling.Tattha katamo vedanākkhandho? internal feelingYā kāci vedanā atītānāgatapaccuppannā ajjhattā vā bahiddhā vā oḷārikā vā sukhumā vā hīnā vā paṇītā vā yā dūre santike vā, tadekajjhaṁ abhisaññūhitvā abhisaṅkhipitvā—Therein what isexternal feeling? That feeling which, for this or that other being, for other persons, is personal, self-referable, one's own, individual and is grasped, (i.e.,) pleasant feeling, painful feeling, neither-painful-nor-pleasant feeling. This is called external feeling.ayaṁ vuccati vedanākkhandho.

external feelingTattha katamā vedanā atītā? Therein what isgross (also) subtle feeling? Bad feeling is gross; good and neither-good-nor-bad feeling is subtle. Good and bad feeling is gross; neither-good-nor-bad feeling is subtle.Painful feeling is gross; pleasant also neither-painful-nor-pleasant feeling is subtle. Pleasant and painful feeling is gross; neither-painful-nor-pleasant feeling is subtle. The feeling of one not experiencing higher mental states is gross; the feeling of one experiencing higher mental states is subtle. Feeling that is the object of the defilements is gross; feeling that is not the object of the defilements is subtle. Gross and subtle feeling should be understood by comparing this feeling with that.Yā vedanā atītā niruddhā vigatā vipariṇatā atthaṅgatā abbhatthaṅgatā uppajjitvā vigatā atītā atītaṁsena saṅgahitā, sukhā vedanā dukkhā vedanā adukkhamasukhā vedanā—gross (also) subtle feelingayaṁ vuccati vedanā atītā.

Therein what isinferior (also) superior feeling? Bad feeling is inferior; good and neither-good-nor-bad feeling is superior. Good and bad feeling is inferior; neither-good-nor-bad feeling is superior. Painful feeling is inferior; pleasant feeling also neither-painful-nor-pleasant feeling is superior. Pleasant and painful feeling is inferior; neither-painful-nor-pleasant feeling is|superior. The feeling of one not experiencing higher mental states is inferior; the feeling of one experiencing higher mental states is superior. Feeling that is the object of the defilements is inferior; feeling that is not the object of the defilements is superior. Inferior and superior feeling should be understood by comparing this feeling with that.Tattha katamā vedanā anāgatā? inferior (also) superior feelingYā vedanā ajātā abhūtā asañjātā anibbattā anabhinibbattā apātubhūtā anuppannā asamuppannā anuṭṭhitā asamuṭṭhitā anāgatā anāgataṁsena saṅgahitā, sukhā vedanā dukkhā vedanā adukkhamasukhā vedanā—Therein what isdistant feeling? Bad feeling is distant from good and neither-good-nor-bad feelings; good and neither-good-nor-bad feeling is distant from bad feeling; good feeling is distant from bad and neither-good-nor-bad feelings; bad and neither-good-nor-bad feeling is distant from good feeling; neither-good-nor-bad feeling is distant from good and bad feelings; good and bad feeling is distant from neither-good-nor-bad feeling. Painful feeling is distant from pleasant also from neither-painful-nor-pleasant feelings; pleasant also neither-painful-nor-pleasant feeling is distant from painful feeling; pleasant feeling is distant from painful also from neither-painful-nor-pleasant feelings; painful also neither-painful-nor-pleasant feeling is distant from pleasant feeling; neither-painful-nor-pleasant feeling is distant from pleasant and painful feelings; pleasant and painful feeling is distant from neither-painful-nor-pleasant feeling. The feeling of one not experiencing higher mental states is distant from the feeling of one experiencing higher mental states; the feeling of one experiencing higher mental states is distant from the feeling of one not experiencing higher mental states. Feeling that is the object of the defilements is distant from feeling that is not the object of the defilements; feeling that is not the object of the defilements is distant from feeling that is the object of the defilements. This is called distant feeling.ayaṁ vuccati vedanā anāgatā.

distant feelingTattha katamā vedanā paccuppannā? Therein what isproximate feeling? Bad feeling is proximate to bad feeling; good feeling is proximate to good feeling; neither-good-nor-bad feeling is proximate to neither-good-nor-bad feeling. Painful feeling is proximate to painful feeling; pleasant feeling is proximate to pleasant feeling; neither-painful-nor-pleasant feeling is proximate to neither-painful-nor-pleasant feeling.The feeling of one not experiencing higher mental states is proximate to the feeling of one not experiencing higher mental states; the feeling of one experiencing higher mental states is proximate to the feeling of one experiencing higher mental states. Feeling that|is the object of the defilements is proximate to feeling that is the object of the defilements; feeling that is not the object of the defilements is proximate to feeling that is not the object of the defilements. This is called proximate feeling. Distant and proximate feeling should be understood by comparing this feeling with that.Yā vedanā jātā bhūtā sañjātā nibbattā abhinibbattā pātubhūtā uppannā samuppannā uṭṭhitā samuṭṭhitā paccuppannā paccuppannaṁsena saṅgahitā, sukhā vedanā dukkhā vedanā adukkhamasukhā vedanā—proximate feelingayaṁ vuccati vedanā paccuppannā.

3. The Aggregate of PerceptionTattha katamā vedanā ajjhattā? Therein what is theaggregate of perception? Whatever perception is past, future or present, internal or external, gross or subtle, inferior or superior, distant or proximate; (taking) these together collectively and briefly, this is called the aggregate of perception.Yā vedanā tesaṁ tesaṁ sattānaṁ ajjhattaṁ paccattaṁ niyakā pāṭipuggalikā upādinnā, sukhā vedanā dukkhā vedanā adukkhamasukhā vedanā—aggregate of perceptionayaṁ vuccati vedanā ajjhattā.

Therein what ispast perception? That perception which is past, ceased, dissolved, changed, terminated, disappeared, or which having arisen has dissolved, has passed and is classed among the things that are past, (i.e.,) perception born of eye contact, perception born of ear contact, perception born of nose contact, perception born of tongue contact, perception born of body contact, perception born of mind contact. This is called past perception.Tattha katamā vedanā bahiddhā? past perceptionYā vedanā tesaṁ tesaṁ parasattānaṁ parapuggalānaṁ ajjhattaṁ paccattaṁ niyakā pāṭipuggalikā upādinnā, sukhā vedanā dukkhā vedanā adukkhamasukhā vedanā—Therein what isfuture perception? That perception which is not born, not become, not begotten, non-existent, fully non-existent, not apparent, not risen, not well risen, not uprisen, not well uprisen, which is future and is classed among the things that are future, (i.e.,) perception born of eye contact, perception born of ear contact, perception born of nose contact, perception born of tongue contact, perception born of body contact, perception born of mind contact. This is called future perception.ayaṁ vuccati vedanā bahiddhā.

future perceptionTattha katamā vedanā oḷārikā sukhumā? Therein what ispresent perception? That perception which is born, become, begotten, existent, fully existent, apparent, risen, well risen, uprisen, well uprisen, which is present and is classed among the things that are present, (i.e.,) perception born of eye contact, perception born of ear contact, perception born of nose contact, perception born of tongue contact, perception born of body contact, perception born of mind contact. This is called present perception.Akusalā vedanā oḷārikā, kusalābyākatā vedanā sukhumā. present perceptionKusalākusalā vedanā oḷārikā, abyākatā vedanā sukhumā. Therein what isinternal perception? That perception which, for this or that being, is personal, self-referable, one's own, individual and is grasped (by craving and false view), (i.e.,) perception born of eye contact, perception born of ear contact, perception born of nose contact, perception born of tongue contact, perception born of body contact, perception born of mind contact. This is called internal perception.Dukkhā vedanā oḷārikā, sukhā ca adukkhamasukhā ca vedanā sukhumā. internal perceptionSukhadukkhā vedanā oḷārikā, adukkhamasukhā vedanā sukhumā. Therein what isexternal perception? That perception which, for this or that other being, for other persons, is personal, self-referable, one's own, individual and is grasped, (i.e.,) perception born of eye contact, perception born of ear contact, perception born of nose contact, perception born of tongue contact, perception born of body contact, perception born of mind contact. This is called external perception.Asamāpannassa vedanā oḷārikā, samāpannassa vedanā sukhumā. external perceptionSāsavā vedanā oḷārikā, anāsavā vedanā sukhumā. Therein what isgross (also) subtle perception? Perception born of contact by impingement is gross; perception born of analogical contact is subtle. Bad perception is gross; good and neither-good-nor-bad perception is subtle. Good and bad perception is gross; neither-good-nor-bad perception is subtle. Perception associated with painful feeling is gross; perception associated with pleasant also with neither-painful-nor-pleasant feelings is subtle. Perception associated with pleasant and painful feelings is gross; perception associated with neither-painful-nor-pleasant feeling is subtle. The perception of one not experiencing higher mental states is gross; the perception of one experiencing higher mental states is subtle. Perception that is the object of the defilements is gross; perception that is not the object of the defilements is subtle. Gross and subtle perception should be understood by comparing this perception with that.Taṁ taṁ vā pana vedanaṁ upādāyupādāya vedanā oḷārikā sukhumā daṭṭhabbā.

gross (also) subtle perceptionTattha katamā vedanā hīnā paṇītā? Therein what isinferior (also) superior perception? Bad perception is inferior; good and neither-good-nor-bad perception is superior. Good and bad perception is inferior; neither-good-nor-bad perception is superior. Perception associated with painful feeling is inferior; perception associated with pleasant also with neither-painful-nor-pleasant feelings is superior. Perception|associated with pleasant and painful feelings is inferior; perception associated with neither-painful-nor-pleasant feeling is superior. The perception of one not experiencing higher mental states is inferior; the perception of one experiencing higher mental states is superior. Perception that is the object of the defilements is inferior; perception that is not the object of the defilements is superior. Inferior and superior perception should be understood by comparing this perception with that.Akusalā vedanā hīnā, kusalābyākatā vedanā paṇītā. inferior (also) superior perceptionKusalākusalā vedanā hīnā, abyākatā vedanā paṇītā. Therein what isdistant perception? Bad perception is distant from good and neither-good-nor-bad perceptions; good and neither-good-nor-bad perception is distant from bad perception; good perception is distant from bad and neither-good-nor-bad perceptions; bad and neither-good-nor-bad perception is distant from good perception. Neither-good-nor-bad perception is distant from good and bad perceptions; good and bad perception is distant from neither-good-nor-bad perception. Perception associated with painful feeling is distant from perceptions associated with pleasant also with neither-painful-nor-pleasant feelings; perception associated with pleasant also with neither-painful-nor-pleasant feelings is distant from perception associated with painful feeling; perception associated with pleasant feeling is distant from perceptions associated with painful also with neither-painful-nor-pleasant feelings; perception associated with painful also with neither-painful-nor-pleasant feelings is distant from perception associated with pleasant feeling; perception associated with neither-painful-nor-pleasant feeling is distant from perceptions associated with pleasant and painful feelings; perception associated with pleasant and painful feelings is distant from perception associated with neither-painful-nor-pleasant feeling. The perception of one not experiencing higher mental states is distant from the perception of one experiencing higher mental states;the perception of one experiencing higher mental states is distant from the perception of one not experiencing higher mental states. Perception that is the object of the defilements is distant from perception that is not the object of the defilements; perception that is not the object of the defilements is distant from perception that is the object of the defilements. This is called distant perception.Dukkhā vedanā hīnā, sukhā ca adukkhamasukhā ca vedanā paṇītā. distant perceptionSukhadukkhā vedanā hīnā, adukkhamasukhā vedanā paṇītā. Therein what isproximate perception? Bad perception is|proximate to bad perception; good perception is proximate to good perception; neither-good-nor-bad perception is proximate to neither-good-nor-bad perception; perception associated with painful feeling is proximate to perception associated with painful feeling; perception associated with pleasant feeling is proximate to perception associated with pleasant feeling; perception associated with neither-painful-nor-pleasant feeling is proximate to perception associated with neither-painful-nor-pleasant feeling. The perception of one not experiencing higher mental states is proximate to the perception of one not experiencing higher mental states; the perception of one experiencing higher mental states is proximate to the perception of one experiencing higher mental states. Perception that is the object of the defilements is proximate to perception that is the object of the defilements; perception that is not the object of the defilements is proximate to perception that is not the object of the defilements. This is called proximate perception. Distant and proximate perception should be understood by comparing this perception with that.Asamāpannassa vedanā hīnā, samāpannassa vedanā paṇītā. proximate perceptionSāsavā vedanā hīnā, anāsavā vedanā paṇītā. 4. The Aggregate of Mental ConcomitantsTaṁ taṁ vā pana vedanaṁ upādāyupādāya vedanā hīnā paṇītā daṭṭhabbā.

Therein what is theaggregate of mental concomitants? Whatever mental concomitants are past, future or present, internal or external, gross or subtle, inferior or superior, distant or proximate; (taking) these together collectively and briefly, this is called the aggregate of mental concomitants.Tattha katamā vedanā dūre? aggregate of mental concomitantsAkusalā vedanā kusalābyākatāhi vedanāhi dūre; Therein what arepast mental concomitants? Those mental concomitants which are past, ceased, dissolved, changed, terminated, disappeared, or which having arisen have dissolved, have passed and are classed among the things that are past, (i.e.,) volition born of eye contact, volition born of ear contact, volition born of nose contact, volition born of tongue contact, volition born of body contact, volition born of mind contact. These are called past mental concomitants.kusalābyākatā vedanā akusalāya vedanāya dūre; past mental concomitantskusalā vedanā akusalābyākatāhi vedanāhi dūre; Therein what arefuture mental concomitants? Those mental concomitants which are not born, not become, not begotten, non-existent, fully non-existent, not apparent, not risen, not well risen, not uprisen, not well uprisen, which are future and are|classed among the things that are future, (i.e.,) volition born of eye contact, volition born of ear contact, volition born of nose contact, volition born of tongue contact, volition born of body contact, volition born of mind contact. These are called future mental concomitants.akusalābyākatā vedanā kusalāya vedanāya dūre; future mental concomitantsabyākatā vedanā kusalākusalāhi vedanāhi dūre; Therein what arepresent mental concomitants? Those mental concomitants which are born, become, begotten, existent, fully existent, apparent, risen, well risen, uprisen,well uprisen, which are present and are classed among the things that are present, (i.e.,) volition born of eye contact, volition born of ear contact, volition born of nose contact, volition born of tongue contact, volition born of body contact, volition born of mind contact. These are called present mental concomitants.kusalākusalā vedanā abyākatāya vedanāya dūre. present mental concomitantsDukkhā vedanā sukhāya ca adukkhamasukhāya ca vedanāhi dūre; Therein what areinternal mental concomitants? Those mental concomitants which, for this or that being, are personal, self-referable, one's own, individual and are grasped (by craving and false view), (i.e.,) volition born of eye contact, volition born of ear contact, volition born of nose contact, volition born of tongue contact, volition born of body contact, volition born of mind contact. These are called internal mental concomitants.sukhā ca adukkhamasukhā ca vedanā dukkhāya vedanāya dūre; internal mental concomitantssukhā vedanā dukkhāya ca adukkhamasukhāya ca vedanāhi dūre; Therein what areexternal mental concomitants? Those mental concomitants which, for this or that other being, for other persons, are personal, self-referable, one's own, individual and are grasped, (i.e.,) volition born of eye contact, volition born of ear contact, volition born of nose contact, volition born of tongue contact, volition born of body contact, volition born of mind contact. These are called external mental concomitants.dukkhā ca adukkhamasukhā ca vedanā sukhāya vedanāya dūre; external mental concomitantsadukkhamasukhā vedanā sukhadukkhāhi vedanāhi dūre; Therein what aregross (also) subtle mental concomitants? Bad mental concomitants are gross; good and neither-good-nor-bad mental concomitants are subtle. Good and bad mental concomitants are gross; neither-good-nor-bad mental concomitants are subtle. Mental concomitants associated with painful feeling are gross; mental concomitants associated with pleasant also with neither-painful-nor-pleasant feelings are subtle. Mental concomitants associated with pleasant and painful feelings are gross; mental concomitants associated with neither-painful-nor-pleasant feeling are subtle. The mental concomitants of one not experiencing higher mental states are gross; the mental|concomitants of one experiencing higher mental states are subtle. Mental concomitants that are objects of the defilements are gross; mental concomitants that are not objects of the defilements are subtle. Gross and subtle mental concomitants should be understood by comparing these mental concomitants with those.sukhadukkhā vedanā adukkhamasukhāya vedanāya dūre. gross (also) subtle mental concomitantsAsamāpannassa vedanā samāpannassa vedanāya dūre; Therein what areinferior (also) superior mental concomitants? Bad mental concomitants are inferior; good and neither-good-nor-bad mental concomitants are superior. Good and bad mental concomitants are inferior; neither-good-nor-bad mental concomitants are superior. Mental concomitants associated with painful feeling are inferior; mental concomitants associated with pleasant also with neither-painful-nor-pleasant feelings are superior. Mental concomitants associated with pleasant and painful feelings are inferior; mental concomitants associated with neither-painful-nor-pleasant feeling are superior. The mental concomitants of one not experiencing higher mental states are inferior; the mental concomitants of one experiencing higher mental states are superior. Mental concomitants that are the objects of the defilements are inferior; mental concomitants that are not the objects of the defilements are superior. Inferior and superior mental concomitants should be understood by comparing these mental concomitants with those.samāpannassa vedanā asamāpannassa vedanāya dūre. inferior (also) superior mental concomitantsSāsavā vedanā anāsavāya vedanāya dūre; Therein what aredistant mental concomitants? Bad mental concomitants are distant from good and neither-good-nor-bad mental concomitants; good and neither-good-nor-bad mental concomitants are distant from bad mental concomitants; good mental concomitants are distant from bad and neither-good-nor-bad mental concomitants; bad and neither-good-nor-bad mental concomitants are distant from good mental concomitants;neither-good-nor-bad mental concomitants are distant from good and bad mental concomitants; good and bad mental concomitants are distant from neither-good-nor-bad mental concomitants. Mental concomitants associated with painful feeling are distant from mental concomitants associated with pleasant also with neither-painful-nor-pleasant feelings; mental concomitants associated with pleasant also with neither-painful-nor-pleasant feelings are distant from mental concomitants associated with painful feeling; mental concomitants associated with pleasant feeling are|distant from mental concomitants associated with painful also with neither-painful-nor-pleasant feelings; mental concomitants associated with painful also with neither-painful-nor-pleasant feelings are distant from mental concomitants associated with pleasant feeling; mental concomitants associated with neither-painful-nor-pleasant feeling are distant from mental concomitants associated with pleasant and painful feelings; mental concomitants associated with pleasant and painful feelings are distant from mental concomitants associated with neither-painful-nor-pleasant feeling. The mental concomitants of one not experiencing higher mental states are distant from the mental concomitants of one experiencing higher mental states; the mental concomitants of one experiencing higher mental states are distant from the mental concomitants of one not experiencing higher mental states. Mental concomitants that are the objects of the defilements are distant from mental concomitants that are not the objects of the defilements; mental concomitants that are not the objects of the defilements are distant from mental concomitants that are the objects of the defilements. These are called distant mental concomitants.anāsavā vedanā sāsavāya vedanāya dūre—distant mental concomitantsayaṁ vuccati vedanā dūre.

Therein what areproximate mental concomitants? Bad mental concomitants are proximate to bad mental concomitants; good mental concomitants are proximate to good mental concomitants; neither-good-nor-bad mental concomitants are proximate to neither-good-nor-bad mental concomitants. Mental concomitants associated with painful feeling are proximate to mental concomitants associated with painful feeling; mental concomitants associated with pleasant feeling are proximate to mental concomitants associated with pleasant feeling; mental concomitants associated with neither-painful-nor-pleasant feeling are proximate to mental concomitants associated with neither-painful-nor-pleasant feeling. The mental concomitants of one not experiencing higher mental states are proximate to the mental concomitants of one not experiencing higher mental states; the mental concomitants of one experiencing higher mental states are proximate to the mental concomitants of one experiencing higher mental states. Mental concomitants that are the objects of the defilements are proximate to mental concomitants that are the objects of the defilements; mental concomitants that are not the objects of the defilements are proximate to mental concomitants that are not the objects of the defilements. These are called|proximate mental concomitants. Distant and proximate mental concomitants should be understood by comparing these mental concomitants with those.Tattha katamā vedanā santike? proximate mental concomitantsAkusalā vedanā akusalāya vedanāya santike; 5. The Aggregate of Consciousnesskusalā vedanā kusalāya vedanāya santike; Therein what is theaggregate of consciousness? Whatever consciousness is past, future or present, internal or external, gross or subtle, inferior or superior, distant or proximate; (taking) these together collectively and briefly, this is called the aggregate of consciousness.abyākatā vedanā abyākatāya vedanāya santike. aggregate of consciousnessDukkhā vedanā dukkhāya vedanāya santike; Therein what ispast consciousness?That consciousness which is past, ceased, dissolved, changed, terminated, disappeared, or which having arisen has dissolved, has passed and is classed among the things that are past, (i.e.,) eye consciousness, ear consciousness, nose consciousness, tongue consciousness, body consciousness, mind consciousness. This is called past consciousness.sukhā vedanā sukhāya vedanāya santike; past consciousnessadukkhamasukhā vedanā adukkhamasukhāya vedanāya santike. Therein what isfuture consciousness? That consciousness which is not born, not become, not begotten, non-existent, fully non-existent, not apparent, not risen, not well risen, not uprisen, not well uprisen, which is future and is classed among the things that are future, (i.e.,) eye consciousness, ear consciousness, nose consciousness, tongue consciousness, body consciousness, mind consciousness. This is called future consciousness.Asamāpannassa vedanā asamāpannassa vedanāya santike; future consciousnesssamāpannassa vedanā samāpannassa vedanāya santike. Therein what ispresent consciousness? That consciousness which is born, become, begotten, existent, fully existent, apparent, risen, well risen, uprisen, well uprisen, which is present and is classed among the things that are present, (i.e.,) eye consciousness, ear consciousness, nose consciousness, tongue consciousness, body consciousness, mind consciousness. This is called present consciousness.Sāsavā vedanā sāsavāya vedanāya santike; present consciousnessanāsavā vedanā anāsavāya vedanāya santike. Therein what isinternal consciousness? That consciousness which, for this or that being, is personal, self-referable, one's own, individual and is grasped (by craving and false view), (i.e.,) eye consciousness, ear consciousness, nose consciousness, tongue consciousness, body consciousness, mind consciousness. This is called internal consciousness.Ayaṁ vuccati vedanā santike. internal consciousnessTaṁ taṁ vā pana vedanaṁ upādāyupādāya vedanā dūre santike daṭṭhabbā.

Thereinwhat isexternal consciousness? That consciousness which, for this or that other being, for other persons is personal, self-referable, one's own, individual and is grasped, (i.e.,) eye consciousness, ear consciousness, nose consciousness, tongue consciousness, body consciousness, mind consciousness. This is called external consciousness.1.3. Saññākkhandha

external consciousnessTattha katamo saññākkhandho? Therein what isgross (also) subtle consciousness? Bad consciousness is gross; good and neither-good-nor-bad consciousness is subtle. Good and bad consciousness is gross; neither-good-nor-bad consciousness is subtle. Consciousness associated with painful feeling is gross; consciousness associated with pleasant also with neither-painful-nor-pleasant feelings is subtle. Consciousness associated with pleasant and painful feelings is gross; consciousness associated with neither-painful-nor-pleasant feeling is subtle. The consciousness of one not experiencing higher mental states is gross; the consciousness of one experiencing higher mental states is subtle. Consciousness that is the object of the defilements is gross; consciousness that is not the object of the defilements is subtle. Gross and subtle consciousness should be understood by comparing this consciousness with that.Yā kāci saññā atītānāgatapaccuppannā ajjhattā vā bahiddhā vā oḷārikā vā sukhumā vā hīnā vā paṇītā vā yā dūre santike vā tadekajjhaṁ abhisaññūhitvā abhisaṅkhipitvā—gross (also) subtle consciousnessayaṁ vuccati saññākkhandho.

Therein what isinferior(also) superior consciousness? Bad consciousness is inferior; good and neither-good-nor-bad consciousness is superior. Good and bad consciousness is inferior; neither-good-nor-bad consciousness is superior. Consciousness associated with painful feeling is inferior; consciousness associated with pleasant also with neither-painful-nor-pleasant feelings is superior. Consciousness associated with pleasant and painful feelings is inferior; consciousness associated with neither-painful-nor-pleasant feeling is superior. The consciousness of one not experiencing higher mental states is inferior; the consciousness of one experiencing higher mental states is superior. Consciousness that is the object of the defilements is inferior; consciousness that is not the object of the defilements is superior. Inferior and superior consciousness should be understood by comparing this consciousness with that.Tattha katamā saññā atītā? inferiorYā saññā atītā niruddhā vigatā vipariṇatā atthaṅgatā abbhatthaṅgatā uppajjitvā vigatā atītā atītaṁsena saṅgahitā, cakkhusamphassajā saññā sotasamphassajā saññā ghānasamphassajā saññā jivhāsamphassajā saññā kāyasamphassajā saññā manosamphassajā saññā—(also) superior consciousnessayaṁ vuccati saññā atītā.

Therein what isdistant consciousness? Bad consciousness is distant from good and neither-good-nor-bad consciousness;|good and neither-good-nor-bad consciousness is distant from bad consciousness; good consciousness is distant from bad and neither-good-nor-bad consciousness; bad and neither-good-nor-bad consciousness is distant from good consciousness; neither-good-nor-bad consciousness is distant from good and bad consciousness; good and bad consciousness is distant from neither-good-nor-bad consciousness. Consciousness associated with painful feeling is distant from consciousness associated with pleasant also with neither-painful-nor-pleasant feelings; consciousness associated with pleasant also with neither-painful-nor-pleasant feelings is distant from consciousness associated with painful feeling; consciousness associated with pleasant feeling is distant from consciousness associated with painful also with neither-painful-nor-pleasant feelings; consciousness associated with painful also with neither-painful-nor-pleasant feelings is distant from consciousness associated with pleasant feeling. Consciousness associated with neither-painful-nor-pleasant feeling is distant from consciousness associated with pleasant and painful feelings; consciousness associated with pleasant and painful feelings is distant from consciousness associated with neither-painful-nor-pleasant feeling. The consciousness of one not experiencing higher mental states is distant from the consciousness of one experiencing higher mental states; the consciousness of one experiencing higher mental states is distant from the consciousness of one not experiencing higher mental states. Consciousness that is the object of the defilements is distant from consciousness that is not the object of the defilements; consciousness that is not the object of the defilements is distant from consciousness that is the object of the defilements. This is called distant consciousness.Tattha katamā saññā anāgatā? distant consciousnessYā saññā ajātā abhūtā asañjātā anibbattā anabhinibbattā apātubhūtā anuppannā asamuppannā anuṭṭhitā asamuṭṭhitā anāgatā anāgataṁsena saṅgahitā, cakkhusamphassajā saññā sotasamphassajā saññā ghānasamphassajā saññā jivhāsamphassajā saññā kāyasamphassajā saññā manosamphassajā saññā—Therein what isproximate consciousness? Bad consciousness is proximate to bad consciousness;good consciousness is proximate to good consciousness; neither-good-nor-bad consciousness is proximate to neither-good-nor-bad consciousness. Consciousness associated with painful feeling is proximate to consciousness associated with painful feeling; consciousness associated with pleasant feeling is proximate to consciousness associated with pleasant feeling; consciousness associated with neither-painful-nor-pleasant feeling is proximate to consciousness associated with neither-painful-nor-pleasant feeling. The con|sciousness of one not experiencing higher mental states is proximate to the consciousness of one not experiencing higher mental states; the consciousness of one experiencing higher mental states is proximate to the consciousness of one experiencing higher mental states. Consciousness that is the object of the defilements is proximate to consciousness that is the object of the defilements; consciousness that is not the object of the defilements is proximate to consciousness that is not the object of the defilements. This is called proximate consciousness. Distant and proximate consciousness should be understood by comparing this consciousness with that.ayaṁ vuccati saññā anāgatā.

proximate consciousnessTattha katamā saññā paccuppannā? (Here Ends) Analysis According to the DiscoursesYā saññā jātā bhūtā sañjātā nibbattā abhinibbattā pātubhūtā uppannā samuppannā uṭṭhitā samuṭṭhitā paccuppannā paccuppannaṁsena saṅgahitā, cakkhusamphassajā saññā sotasamphassajā saññā ghānasamphassajā saññā jivhāsamphassajā saññā kāyasamphassajā saññā manosamphassajā saññā—2. Analysis According to Abhidhammaayaṁ vuccati saññā paccuppannā.

The five aggregates are: The aggregate of material quality, aggregate of feeling, aggregate of perception, aggregate of mental concomitants, aggregate of consciousness.Tattha katamā saññā ajjhattā? 1. The Aggregate of Material QualityYā saññā tesaṁ tesaṁ sattānaṁ ajjhattaṁ paccattaṁ niyakā pāṭipuggalikā upādinnā, cakkhusamphassajā saññā sotasamphassajā saññā ghānasamphassajā saññā jivhāsamphassajā saññā kāyasamphassajā saññā manosamphassajā saññā—Therein what is theaggregate of material quality? The aggregate of material quality by way of singlefold division: All material quality is not root. Is not accompanied by root. Is not associated with root. Is with cause. Is conditioned. Is material. Is mundane. Is the object of the defilements. Is the object of the fetters. Is the object of the ties. Is the object of the floods. Is the object of the bonds. Is the object of the hindrances. Is the object of the perversions. Is the object of the attachments. Is the object of the corruptions. Is neither-good-nor-bad. Has no object. Is not mental concomitant. Is not associated with consciousness. Is neither resultant nor productive of resultant. Is not corrupt, is the object of the corruptions. Is not “accompanied by initial application, accompanied by sustained application”. Is not “without initial application, sustained application only”. Is without initial application, without sustained application. Is not accompanied by zest. Is not accompanied by pleasure. Is not accompanied by|indifference. Is not to be abandoned either by the first path or by the subsequent paths. Has no root to be abandoned either by the first path or by the subsequent paths. Is neither cumulative nor dispersive (of continuing rebirth and death). Is neither of the seven supramundane stages nor of the final supramundane stage. Is low. Is characteristic of the plane of desire. Is not characteristic of the plane of form. Is not characteristic of the formless plane. Is included (i.e. is mundane). Is not “not included” (i.e. is not supramundane). Is of no fixed (resultant time). Does not tend to release. Is risen. Is cognizable by the six types of cognition. Is not permanent. Is subject to decay. Thus is the aggregate of material quality by way of singlefold division.ayaṁ vuccati saññā ajjhattā.

aggregate of material qualityTattha katamā saññā bahiddhā? The aggregate of material quality by way of twofold division: There is material quality that is derived; there is material quality that is not derived. There is material quality that is grasped (by craving and false view); there is material quality that is not grasped. There is material quality that is grasped, is the object of the attachments; there is material quality that is not grasped, is the object of the attachments. There is material quality that is visible; there is material quality that is not visible. There is material quality that is impingent; there is material quality that is not impingent. There is material quality that is controlling faculty; there is material quality that is not controlling faculty. There is material quality that is of the (four) great essentials; there is material quality that is not of the (four) great essentials. There is material quality that is expressive; there is material quality that is not expressive. There is material quality that is generated by consciousness; there is material quality that is not generated by consciousness. There is material quality that is co-existent with consciousness; there is material quality that is not co-existent with consciousness. There is material quality that accompanies consciousness; there is material quality that does not accompany consciousness. There is material quality that is internal; there is material quality that is external. There is material quality that is gross; there is material quality that is subtle. There is material quality that is distant; there is material quality that is proximate.* There is material quality that is the nutrient factor of food; there is material quality that is not the nutrient factor of food. Thus is the aggregate of material quality by way of twofold division.Yā saññā tesaṁ tesaṁ parasattānaṁ parapuggalānaṁ ajjhattaṁ paccattaṁ niyakā pāṭipuggalikā upādinnā, cakkhusamphassajā saññā sotasamphassajā saññā ghānasamphassajā saññā jivhāsamphassajā saññā kāyasamphassajā saññā manosamphassajā saññā—[Asanalysed in the section on material quality (of Dhammasaṅgaṇī) so should it be analysed here].ayaṁ vuccati saññā bahiddhā.

[Asanalysed in the section on material quality (of Dhammasaṅgaṇī) so should it be analysed here].Tattha katamā saññā oḷārikā sukhumā? * See Dhammasaṅgaṇī, section on material quality, for omissions.Paṭighasamphassajā saññā oḷārikā, adhivacanasamphassajā saññā sukhumā. * See Dhammasaṅgaṇī, section on material quality, for omissions.Akusalā saññā oḷārikā, kusalābyākatā saññā sukhumā. The aggregate of material quality by way of threefold division: That material quality which is internal is derived; that material quality which is external is derived; is not derived. That material quality which is internal is grasped; that material quality which is external is grasped; is not grasped. That material quality which is internal is grasped, is the object of the attachments; that material quality which is external is grasped, is the object of the attachments; is not grasped, is the object of the attachments.* That material quality which is internal is not the nutrient factor of food; that material quality which is external is the nutrient factor of food; is not the nutrient factor of food. Thus is the aggregate of material quality by way of threefold division.Kusalākusalā saññā oḷārikā, abyākatā saññā sukhumā. * See Dhammasaṅgaṇī, section on material quality, for omissions.Dukkhāya vedanāya sampayuttā saññā oḷārikā, sukhāya ca adukkhamasukhāya ca vedanāhi sampayuttā saññā sukhumā. * See Dhammasaṅgaṇī, section on material quality, for omissions.Sukhadukkhāhi vedanāhi sampayuttā saññā oḷārikā, adukkhamasukhāya vedanāya sampayuttā saññā sukhumā. The aggregate of material quality by way of fourfold division: That material quality which is derived is grasped; is not grasped; that material quality which is not derived is grasped; is not grasped. That material quality which is derived is grasped, is the object of the attachments; is not grasped, is the object of the attachments; that material quality which is not derived is grasped, is the object of the attachments; is not grasped, is the object of the attachments. That material quality which is derived is impingent; is not impingent:that material quality which is not derived is impingent; is not impingent. That material quality which is derived is gross; is subtle; that material quality which is not derived is gross; is subtle. That material quality which is derived is distant; is proximate. That material quality which is not derived is distant; is proximate.* There is material quality that is visible, audible, sensed otherwise, known. Thus is the aggregate of material quality by way of fourfold division.Asamāpannassa saññā oḷārikā, samāpannassa saññā sukhumā. * See Dhammasaṅgaṇī, section on material quality, for omissions.Sāsavā saññā oḷārikā, anāsavā saññā sukhumā. * See Dhammasaṅgaṇī, section on material quality, for omissions.Taṁ taṁ vā pana saññaṁ upādāyupādāya saññā oḷārikā sukhumā daṭṭhabbā.

The aggregate of material quality by way of fivefold division: The element of extension; the element of cohesion; the element of heat; the element of motion; and the material quality derived (from these). Thus is the aggregate of material quality by way of fivefold division.Tattha katamā saññā hīnā paṇītā? Theaggregate of material quality by way of sixfold division: Material quality cognizable by eye; material quality cognizable by ear; material quality cognizable by nose; material quality cognizable by tongue; material quality cognizable by body; material quality cognizable by mind. Thus is the aggregate of material quality by way of sixfold division.Akusalā saññā hīnā, kusalābyākatā saññā paṇītā. The aggregate of material quality by way of sevenfold division: Material quality cognizable by eye; material quality cognizable by ear; material quality cognizable by nose; material quality cognizable by tongue; material quality cognizable by body; material quality cognizable by mind element; material quality cognizable by mind-consciousness-element. Thus is the aggregate of material quality by way of sevenfold division.Kusalākusalā saññā hīnā, abyākatā saññā paṇītā. The aggregate of material quality by way of eightfold division: Material quality cognizable by eye; material quality cognizable by ear; material quality cognizable by nose; material quality cognizable by tongue; material quality cognizable by body that is pleasant contact, that is painful contact; material quality cognizable by mind element; material quality cognizable by mind-consciousness-element. Thus is the aggregate of material quality by way of eightfold division.Dukkhāya vedanāya sampayuttā saññā hīnā, sukhāya ca adukkhamasukhāya ca vedanāhi sampayuttā saññā paṇītā. The aggregate of material quality by way of ninefold division: The controlling faculty of eye; controlling faculty of ear; controlling faculty of nose; controlling faculty of tongue; controlling faculty of body; controlling faculty of femininity; controlling faculty of masculinity; controlling faculty of vital principle and the material quality which is not controlling faculty. Thus is the aggregate of material quality by way of ninefold division.Sukhadukkhāhi vedanāhi sampayuttā saññā hīnā, adukkhamasukhāya vedanāya sampayuttā saññā paṇītā. The aggregate of material quality by way of tenfold division: The controlling faculty of eye; controlling faculty of ear; controlling faculty of nose; controlling faculty of tongue; controlling faculty of body; controlling faculty of femininity; controlling faculty of masculinity; controlling faculty of vital principle; material quality that is not controlling faculty that is impingent, is not impingent. Thus is the aggregate of material quality by way of tenfold division.Asamāpannassa saññā hīnā, samāpannassa saññā paṇītā. The aggregate of material quality by way of elevenfold division: The eye base; ear base; nose base; tongue base; body base; visible base; audible base; odorous base; sapid base; tangible base and that material quality which is not visible, not impingent,|included in ideational base. Thus is the aggregate of material quality by way of elevenfold division.Sāsavā saññā hīnā, anāsavā saññā paṇītā. This is Called the Aggregate of Material QualityTaṁ taṁ vā pana saññaṁ upādāyupādāya saññā hīnā paṇītā daṭṭhabbā.

2. The Aggregate of FeelingTattha katamā saññā dūre? Therein what is theaggregate of feeling? The aggregate of feeling by way of singlefold division: Is associated with contact.Akusalā saññā kusalābyākatāhi saññāhi dūre; aggregate of feelingkusalābyākatā saññā akusalāya saññāya dūre; The aggregate of feeling by way of twofold division: Is accompanied by root; is not accompanied by root.kusalā saññā akusalābyākatāhi saññāhi dūre; The aggregate of feeling by way of threefold division: Is good; is bad; is neither-good-nor-bad.akusalābyākatā saññā kusalāya saññāya dūre. The aggregate of feeling 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).Abyākatā saññā kusalākusalāhi saññāhi dūre; The aggregate of feeling by way of fivefold division: Is controlling faculty of pleasure (physical); is controlling faculty of pain (physical); is controlling faculty of mental pleasure; is controlling faculty of mental pain; is controlling faculty of indifference. Thus is the aggregate of feeling by way of fivefold division.kusalākusalā saññā abyākatāya saññāya dūre. The aggregate of feeling by way of sixfold division: Feeling born of eye contact; feeling born of ear contact; feeling born of nose contact; feeling born of tongue contact; feeling born of body contact; feeling born of mind contact. Thus is the aggregate of feeling by way of sixfold division.Dukkhāya vedanāya sampayuttā saññā sukhāya ca adukkhamasukhāya ca vedanāhi sampayuttāhi saññāhi dūre; The aggregate of feeling by way of sevenfold division: Feeling born of eye contact; feeling born of ear contact; feeling born of nose contact; feeling born of tongue contact; feeling born of body contact; feeling born of mind-element-contact; feeling born of mind-consciousness-element-contact. Thus is the aggregate of feeling by way of sevenfold division.sukhāya ca adukkhamasukhāya ca vedanāhi sampayuttā saññā dukkhāya vedanāya sampayuttāya saññāya dūre; The aggregate of feeling by way of eightfold division: Feeling born of eye contact; feeling born of ear contact; feeling born of nose contact; feeling born of tongue contact; feeling born of body contact that is pleasant, that is painful; feeling born of mind-element-contact; feeling born of mind-consciousness-element-contact. Thus is the aggregate of feeling by way of eightfold division.sukhāya vedanāya sampayuttā saññā dukkhāya ca adukkhamasukhāya ca vedanāhi sampayuttāhi saññāhi dūre; Theaggregate of feeling by way of ninefold division: Feeling born of eye contact; feeling born of ear contact; feeling born of nose contact; feeling born of tongue contact; feeling born of body contact; feeling born of mind-element-contact; feeling born of mind-consciousness-element-contact that is good, that is bad, that is neither-good-nor-bad. Thus is the aggregate of feeling by way of ninefold division.dukkhāya ca adukkhamasukhāya ca vedanāhi sampayuttā saññā sukhāya vedanāya sampayuttāya saññāya dūre; The aggregate of feeling by way of tenfold division: Feeling born of eye contact; feeling born of ear contact; feeling born of nose contact; feeling born of tongue contact; feeling born of body contact that is pleasant, that is painful; feeling born of mind-element-contact; feeling born of mind-consciousness-element-contact that is good, that is bad, that is neither-good-nor-bad.adukkhamasukhāya vedanāya sampayuttā saññā sukhadukkhāhi vedanāhi sampayuttāhi saññāhi dūre; Thus is the aggregate of feeling by way of tenfold division.sukhadukkhāhi vedanāhi sampayuttā saññā adukkhamasukhāya vedanāya sampayuttāya saññāya dūre. The aggregate of feeling by way of singlefold division: Is associated with contact.Asamāpannassa saññā samāpannassa saññāya dūre; The aggregate of feeling by way of twofold division: Is accompanied by root; is not accompanied by root.samāpannassa saññā asamāpannassa saññāya dūre. The aggregate of feeling by way of threefold division: Is resultant; is productive of resultant; is neither resultant nor productive of resultant. Is grasped (by craving and false view), is the object of the attachments; is not grasped, is the object of the attachments; is not grasped, is not the object of the attachments. Is corrupt, is the object of the corruptions; is not corrupt, is the object of the corruptions; is not corrupt, is not the object of the corruptions. Is accompanied by initial application, accompanied by sustained application; is without initial application, sustained application only; is without initial application, without sustained application. Is to be abandoned by the first path; is to be abandoned by the subsequent paths; is not to be abandoned either by the first path or by the subsequent paths. Has root to be abandoned by the first path; has root to be abandoned by the subsequent paths; has no root to be abandoned either by the first path or by the subsequent paths. Is cumulative (of continuing rebirth and death); is dispersive; is neither cumulative nor dispersive. Is of the seven supramundane stages; is of the final supramundane stage; is neither of the seven supramundane stages nor of the final supramundane stage. Is low; is sublime; is immeasurable.Has low object; has sublime object; has immeasurable|object. Is inferior; is intermediate; is superior. Is a false (state with) fixed (resultant time); is a right (state with) fixed (resultant time); is of no fixed (resultant time). Has path as its object; has path as its cause; has path as its dominating factor. Is risen; is not risen; is bound to arise. Is past; is future; is present. Has past object; has future object; has present object. Is internal; is external; is both internal and external. Has internal object; has external object; has both internal and external object.* Thus is the aggregate of feeling by way of tenfold division.Sāsavā saññā anāsavāya saññāya dūre; * See paragraph34.anāsavā saññā sāsavāya saññāya dūre—* See paragraph34.ayaṁ vuccati saññā dūre.

The aggregate of feeling by way of singlefold division: Is associated with contact.Tattha katamā saññā santike? The aggregate of feeling by way of twofold division: Is associated with root; is not associated with root. Is not root, is accompanied by root; is not root, is not accompanied by root. Is mundane; is supramundane. Is cognizable by one way; is not cognizable by another way.Is the object of the defilements; is not the object of the defilements. Is associated with the defilements; is not associated with the defilements. Is not associated with the defilements, is the object of the defilements; is not associated with the defilements, is not the object of the defilements. Is the object of the fetters; is not the object of the fetters. Is associated with the fetters; is not associated with the fetters. Is not associated with the fetters, is the object of the fetters; is not associated with the fetters, is not the object of the fetters. Is the object of the ties; is not the object of the ties. Is associated with the ties; is not associated with the ties. Is not associated with the ties, is the object of the ties; is not associated with the ties, is not the object of the ties. Is the object of the floods; is not the object of the floods. Is associated with the floods; is not associated with the floods. Is not associated with the floods, is the object of the floods; is not associated with the floods, is not the object of the floods. Is the object of the bonds; is not the object of the bonds. Is associated with the bonds; is not associated with the bonds. Is not associated with the bonds, is the object of the bonds; is not associated with the bonds, is not the object of the bonds. Is the object of the hindrances; is not the object of the hindrances. Is associated with the hindrances; is not associated with the hindrances. Is not associated with the hindrances, is the object of the hindrances; is|not associated with the hindrances, is not the object of the hindrances. Is the object of the perversions; is not the object of the perversions. Is associated with the perversions; is not associated with the perversions. Is not associated with the perversions, is the object of the perversions; is not associated with the perversions, is not the object of the perversions. Is grasped; is not grasped. Is the object of the attachments; is not the object of the attachments. Is associated with the attachments; is not associated with the attachments. Is not associated with the attachments, is the object of the attachments; is not associated with the attachments, is not the object of the attachments. Is the object of the corruptions; is not the object of the corruptions. Is corrupt; is not corrupt. Is associated with the corruptions; is not associated with the corruptions. Is not associated with the corruptions, is the object of the corruptions; is not associated with the corruptions, is not the object of the corruptions. Is to be abandoned by the first path; is not to be abandoned by the first path. Is to be abandoned by the subsequent paths; is not to be abandoned by the subsequent paths. Has root to be abandoned by the first path; has no root to be abandoned by the first path. Has root to be abandoned by the subsequent paths; has no root to be abandoned by the subsequent paths. Is accompanied by initial application; is without initial application. Is accompanied by sustained application; is without sustained application.Is with zest; is without zest. Is accompanied by zest; is not accompanied by zest. Is characteristic of the plane of desire; is not characteristic of the plane of desire. Is characteristic of the plane of form; is not characteristic of the plane of form. Is characteristic of the formless plane; is not characteristic of the formless plane. Is included (i.e. is mundane); is not included (i.e. is supramundane). Tends to release; does not tend to release. Is of fixed (resultant time); is of no fixed (resultant time). Is surpassable; is not surpassable. Is with cause of bewailing; is without cause of bewailing.Akusalā saññā akusalāya saññāya santike; The aggregate of feeling by way of threefold division: Is good; is bad; is neither-good-nor-bad.* Thus is the aggregate of feeling by way of tenfold division.kusalā saññā kusalāya saññāya santike; * See paragraph34.abyākatā saññā abyākatāya saññāya santike. * See paragraph34.Dukkhāya vedanāya sampayuttā saññā dukkhāya vedanāya sampayuttāya saññāya santike; The aggregate of feeling by way of singlefold division: Is associated with contact.sukhāya vedanāya sampayuttā saññā sukhāya vedanāya sampayuttāya saññāya santike; Theaggregate of feeling by way of twofold division: Is with cause of bewailing; is without cause of bewailing.adukkhamasukhāya vedanāya sampayuttā saññā adukkhamasukhāya vedanāya sampayuttāya saññāya santike. The aggregate of feeling by way of threefold division: Is resultant; is productive of resultant; is neither resultant nor productive of resultant. Is grasped, is the object of the attachments.* Has internal object; has external object; has both internal and external object.*2Thus is the aggregate of feeling by way of tenfold division.Asamāpannassa saññā asamāpannassa saññāya santike; * See paragraph35.*2See paragraph34.samāpannassa saññā samāpannassa saññāya santike. * See paragraph35.Sāsavā saññā sāsavāya saññāya santike; *2See paragraph34.anāsavā saññā anāsavāya saññāya santike. (Here Ends the Section) Based on the CoupletsAyaṁ vuccati saññā santike. The aggregate of feeling by way of singlefold division: Is associated with contact.Taṁ taṁ vā pana saññaṁ upādāyupādāya saññā dūre santike daṭṭhabbā.

The aggregate of feeling by way of twofold division: Is accompanied by root; is not accompanied by root.1.4. Saṅkhārakkhandha

The aggregate of feeling by way of threefold division: Is good; is bad; is neither-good-nor-bad.* Thus is the aggregate of feeling by way of tenfold division.Tattha katamo saṅkhārakkhandho? * See paragraph34.Ye keci saṅkhārā atītānāgatapaccuppannā ajjhattā vā bahiddhā vā oḷārikā vā sukhumā vā hīnā vā paṇītā vā ye dūre santike vā, tadekajjhaṁ abhisaññūhitvā abhisaṅkhipitvā—* See paragraph34.ayaṁ vuccati saṅkhārakkhandho.

The aggregate of feeling by way of singlefold division: Is associated with contact.Tattha katame saṅkhārā atītā? The aggregate of feeling by way of twofold division: Is associated with root; is not associated with root.Ye saṅkhārā atītā niruddhā vigatā vipariṇatā atthaṅgatā abbhatthaṅgatā uppajjitvā vigatā atītā atītaṁsena saṅgahitā, cakkhusamphassajā cetanā sotasamphassajā cetanā ghānasamphassajā cetanā jivhāsamphassajā cetanā kāyasamphassajā cetanā manosamphassajā cetanā—The aggregate of feeling by way of threefold division: Is good; is bad; is neither-good-nor-bad.* Thus is the aggregate of feeling by way of tenfold division.ime vuccanti saṅkhārā atītā.

* See paragraph34.Tattha katame saṅkhārā anāgatā? * See paragraph34.Ye saṅkhārā ajātā abhūtā asañjātā anibbattā anabhinibbattā apātubhūtā anuppannā asamuppannā anuṭṭhitā asamuṭṭhitā anāgatā anāgataṁsena saṅgahitā, cakkhusamphassajā cetanā sotasamphassajā cetanā ghānasamphassajā cetanā jivhāsamphassajā cetanā kāyasamphassajā cetanā manosamphassajā cetanā—The aggregate of feeling by way of singlefold division: Is associated with contact.ime vuccanti saṅkhārā anāgatā.

The aggregate of feeling by way of twofold division: Is not root, is accompanied by root; is not root, is not accompanied by root. Is mundane; is supramundane. Is cognizable by one way; is not cognizable by another way. Is the object of the defilements; is not the object of the defilements. Is associated with the defilements; is not associated with the defilements. Is not associated with the defilements, is the object of the defilements; is not|associated with the defilements, is not the object of the defilements.* Is with cause of bewailing; is without cause of bewailing.Tattha katame saṅkhārā paccuppannā? * See paragraph36.Ye saṅkhārā jātā bhūtā sañjātā nibbattā abhinibbattā pātubhūtā uppannā samuppannā uṭṭhitā samuṭṭhitā paccuppannā paccuppannaṁsena saṅgahitā, cakkhusamphassajā cetanā sotasamphassajā cetanā ghānasamphassajā cetanā jivhāsamphassajā cetanā kāyasamphassajā cetanā manosamphassajā cetanā—* See paragraph36.ime vuccanti saṅkhārā paccuppannā.

The aggregate of feeling by way of threefold division: Is good; is bad; is neither-good-nor-bad.* Thus is the aggregate of feeling by way of tenfold division.Tattha katame saṅkhārā ajjhattā? * See paragraph34.Ye saṅkhārā tesaṁ tesaṁ sattānaṁ ajjhattaṁ paccattaṁ niyakā pāṭipuggalikā upādinnā, cakkhusamphassajā cetanā sotasamphassajā cetanā ghānasamphassajā cetanā jivhāsamphassajā cetanā kāyasamphassajā cetanā manosamphassajā cetanā—* See paragraph34.ime vuccanti saṅkhārā ajjhattā.

The aggregate of feeling by way of singlefold division: Is associated with contact.Tattha katame saṅkhārā bahiddhā? The aggregate of feeling by way of twofold division: Is accompanied by root; is not accompanied by root.Ye saṅkhārā tesaṁ tesaṁ parasattānaṁ parapuggalānaṁ ajjhattaṁ paccattaṁ niyakā pāṭipuggalikā upādinnā, cakkhusamphassajā cetanā sotasamphassajā cetanā ghānasamphassajā cetanā jivhāsamphassajā cetanā kāyasamphassajā cetanā manosamphassajā cetanā—The aggregate of feeling by way of threefold division: Is resultant; is productive of resultant; is neither resultant nor productive of resultant. Is grasped, is the object of the attachments; is not grasped, is the object of the attachments; is not grasped, is not the object of the attachments. Is corrupt, is the object of the corruptions; is not corrupt, is the object of the corruptions; is not corrupt, is not the object of the corruptions. Is accompanied by initial application, accompanied by sustained application; is without initial application, sustained application only; is without initial application, without sustained application. Is to be abandoned by the first path; is to be abandoned by the subsequent paths; is not to be abandoned either by the first path or by the subsequent paths. Has root to be abandoned by the first path; has root to be abandoned by the subsequent paths; has no root to be abandoned either by the first path or by the subsequent paths. Is cumulative; is dispersive; is neither cumulative nor dispersive. Is of the seven supramundane stages; is of the final supramundane stage; is neither of the seven supramundane stages nor of the final supramundane stage. Is low; is sublime; is immeasurable. Has low object; has sublime object; has immeasurable object. Is inferior; is intermediate; is superior. Is a false (state with) fixed (resultant time); is a right (state with) fixed (resultant time); is of no fixed (resultant time). Has path as its object; has path as its cause; has path as its dominating factor. Is risen; is not risen; is bound to arise. Is past; is future; is present. Has past object; has future object; has present object. Is internal; is external; is both internal and external. Has internal object; has external object; has|both internal and external object.* Thus is the aggregate of feeling by way of tenfold division.ime vuccanti saṅkhārā bahiddhā.

* See paragraph34.Tattha katame saṅkhārā oḷārikā sukhumā? * See paragraph34.Akusalā saṅkhārā oḷārikā, kusalābyākatā saṅkhārā sukhumā. The aggregate of feeling by way of singlefold division: Is associated with contact.Kusalākusalā saṅkhārā oḷārikā, abyākatā saṅkhārā sukhumā. The aggregate of feeling by way of twofold division: Is associated with root; is not associated with root. Is not root, is accompanied by root; is not root, is not accompanied by root. Is mundane; is supramundane. Is cognizable by one way; is not cognizable by another way. Is the object of the defilements; is not the object of the defilements. Is associated with the defilements; is not associated with the defilements. Is not associated with the defilements, is the object of the defilements; is not associated with the defilements, is not the object of the defilements. Is the object of the fetters; is not the object of the fetters.* Is with cause of bewailing; is without cause of bewailing.Dukkhāya vedanāya sampayuttā saṅkhārā oḷārikā, sukhāya ca adukkhamasukhāya ca vedanāhi sampayuttā saṅkhārā sukhumā. * See paragraph36.Sukhadukkhāhi vedanāhi sampayuttā saṅkhārā oḷārikā, adukkhamasukhāya vedanāya sampayuttā saṅkhārā sukhumā. * See paragraph36.Asamāpannassa saṅkhārā oḷārikā, samāpannassa saṅkhārā sukhumā. The aggregate of feeling by way of threefold division: Has internal object; has external object; has both internal and external object.* Thus is the aggregate of feeling by way of tenfold division.Sāsavā saṅkhārā oḷārikā, anāsavā saṅkhārā sukhumā. * See paragraph34.Te te vā pana saṅkhāre upādāyupādāya saṅkhārā oḷārikā sukhumā daṭṭhabbā.

* See paragraph34.Tattha katame saṅkhārā hīnā paṇītā? (Here Ends the Section) Based on the TripletsAkusalā saṅkhārā hīnā, kusalābyākatā saṅkhārā paṇītā. The aggregate of feeling by way of singlefold division: Is associated with contact.Kusalākusalā saṅkhārā hīnā, abyākatā saṅkhārā paṇītā. The aggregate of feeling by way of twofold division: Is accompanied by root; is not accompanied by root.Dukkhāya vedanāya sampayuttā saṅkhārā hīnā, sukhāya ca adukkhamasukhāya ca vedanāhi sampayuttā saṅkhārā paṇītā. The aggregate of feeling by way of threefold division: Is good; is bad; is neither-good-nor-bad.* Thus is the aggregate of feeling by way of tenfold division.Sukhadukkhāhi vedanāhi sampayuttā saṅkhārā hīnā, adukkhamasukhāya vedanāya sampayuttā saṅkhārā paṇītā. * See paragraph34.Asamāpannassa saṅkhārā hīnā, samāpannassa saṅkhārā paṇītā. * See paragraph34.Sāsavā saṅkhārā hīnā, anāsavā saṅkhārā paṇītā. The aggregate of feeling by way of singlefold division: Is associated with contact.Te te vā pana saṅkhāre upādāyupādāya saṅkhārā hīnā paṇītā daṭṭhabbā.

The aggregate of feeling by way of twofold division: Is associated with root; is not associated with root.Tattha katame saṅkhārā dūre? Theaggregate of feeling by way of threefold division: Is resultant; is productive of resultant; is neither resultant nor productive of resultant.* Thus is the aggregate of feeling by way of tenfold division.Akusalā saṅkhārā kusalābyākatehi saṅkhārehi dūre; * See paragraph34.kusalābyākatā saṅkhārā akusalehi saṅkhārehi dūre; * See paragraph34.kusalā saṅkhārā akusalābyākatehi saṅkhārehi dūre; The aggregate of feeling by way of singlefold division: Is associated with contact.akusalābyākatā saṅkhārā kusalehi saṅkhārehi dūre; The aggregate of feeling by way of twofold division: Is not root, is accompanied by root; is not root, is not accompanied by root.abyākatā saṅkhārā kusalākusalehi saṅkhārehi dūre; The aggregate of feeling by way of threefold division: Is grasped, is the object of the attachments; is not grasped, is the object of the attachments; is not grasped, is not the object of the attachments.* Thus is the aggregate of feeling by way of tenfold division.kusalākusalā saṅkhārā abyākatehi saṅkhārehi dūre. * See paragraph34.Dukkhāya vedanāya sampayuttā saṅkhārā sukhāya ca adukkhamasukhāya ca vedanāhi sampayuttehi saṅkhārehi dūre; * See paragraph34.sukhāya ca adukkhamasukhāya ca vedanāhi sampayuttā saṅkhārā dukkhāya vedanāya sampayuttehi saṅkhārehi dūre; The aggregate of feeling by way of singlefold division: Is associated with contact.sukhāya vedanāya sampayuttā saṅkhārā dukkhāya ca adukkhamasukhāya ca vedanāhi sampayuttehi saṅkhārehi dūre; The aggregate of feeling by way of twofold division: Is mundane; is supramundane.dukkhāya ca adukkhamasukhāya ca vedanāhi sampayuttā saṅkhārā sukhāya vedanāya sampayuttehi saṅkhārehi dūre; The aggregate of feeling by way of threefold division: Is corrupt, is the object of the corruptions; is not corrupt, is the object of the corruptions; is not corrupt, is not the object of the corruptions.* Thus is the aggregate of feeling by way of tenfold division.adukkhamasukhāya vedanāya sampayuttā saṅkhārā sukhadukkhāhi vedanāhi sampayuttehi saṅkhārehi dūre; * See paragraph34.sukhadukkhāhi vedanāhi sampayuttā saṅkhārā adukkhamasukhāya vedanāya sampayuttehi saṅkhārehi dūre. * See paragraph34.Asamāpannassa saṅkhārā samāpannassa saṅkhārehi dūre; The aggregate of feeling by way of singlefold division: Is associated with contact.samāpannassa saṅkhārā asamāpannassa saṅkhārehi dūre. The aggregate of feeling by way of twofold division: Is cognizable by one way; is not cognizable by another way.Sāsavā saṅkhārā anāsavehi saṅkhārehi dūre; The aggregate of feeling by way of threefold division: Is accompanied by initial application, accompanied by sustained application; is without initial application, sustained application only; is without initial application, without sustained application.* Thus is the aggregate of feeling by way of tenfold division.anāsavā saṅkhārā sāsavehi saṅkhārehi dūre. * See paragraph34.Ime vuccanti saṅkhārā dūre.

* See paragraph34.Tattha katame saṅkhārā santike? The aggregate of feeling by way of singlefold division: Is associated with contact.Akusalā saṅkhārā akusalānaṁ saṅkhārānaṁ santike; Theaggregate of feeling by way of twofold division: Is the object of the defilements; is not the object of the defilements.kusalā saṅkhārā kusalānaṁ saṅkhārānaṁ santike; The aggregate of feeling by way of threefold division: Is to be abandoned by the first path; is to be abandoned by the subsequent paths; is not to be abandoned either by the first path or by the subsequent paths.* Thus is the aggregate of feeling by way of tenfold division.abyākatā saṅkhārā abyākatānaṁ saṅkhārānaṁ santike. * See paragraph34.Dukkhāya vedanāya sampayuttā saṅkhārā dukkhāya vedanāya sampayuttānaṁ saṅkhārānaṁ santike; * See paragraph34.sukhāya vedanāya sampayuttā saṅkhārā sukhāya vedanāya sampayuttānaṁ saṅkhārānaṁ santike; The aggregate of feeling by way of singlefold division: Is associated with contact.adukkhamasukhāya vedanāya sampayuttā saṅkhārā adukkhamasukhāya vedanāya sampayuttānaṁ saṅkhārānaṁ santike. The aggregate of feeling by way of twofold division: Is associated with the defilements; is not associated with the defilements.Asamāpannassa saṅkhārā asamāpannassa saṅkhārānaṁ santike; The aggregate of feeling by way of threefold division: Has root to be abandoned by the first path; has root to be abandoned by the subsequent paths; has no root to be abandoned either by the first path or by the subsequent paths.* Thus is the aggregate of feeling by way of tenfold division.samāpannassa saṅkhārā samāpannassa saṅkhārānaṁ santike. * See paragraph34.Sāsavā saṅkhārā sāsavānaṁ saṅkhārānaṁ santike; * See paragraph34.anāsavā saṅkhārā anāsavānaṁ saṅkhārānaṁ santike. The aggregate of feeling by way of singlefold division: Is associated with contact.Ime vuccanti saṅkhārā santike. The aggregate of feeling by way of twofold division: Is not associated with the defilements, is the object of the defilements; is not associated with the defilements, is not the object of the defilements.Te te vā pana saṅkhāre upādāyupādāya saṅkhārā dūre santike daṭṭhabbā.

The aggregate of feeling by way of threefold division: Is cumulative; is dispersive; is neither cumulative nor dispersive.* Thus is the aggregate of feeling by way of tenfold division.1.5. Viññāṇakkhandha

* See paragraph34.Tattha katamo viññāṇakkhandho? * See paragraph34.Yaṁ kiñci viññāṇaṁ atītānāgatapaccuppannaṁ ajjhattaṁ vā bahiddhā vā oḷārikaṁ vā sukhumaṁ vā hīnaṁ vā paṇītaṁ vā yaṁ dūre santike vā, tadekajjhaṁ abhisaññūhitvā abhisaṅkhipitvā—The aggregate of feeling by way of singlefold division: Is associated with contact.ayaṁ vuccati viññāṇakkhandho.

The aggregate of feeling by way of twofold division: Is the object of the fetters; is not the object of the fetters.Tattha katamaṁ viññāṇaṁ atītaṁ? The aggregate of feeling by way of threefold division: Is of the seven supramundane stages; is of the final supramundane stage; is neither of the seven supramundane stages nor of the final|supramundane stage.* Thus is the aggregate of feeling by way of tenfold division.Yaṁ viññāṇaṁ atītaṁ niruddhaṁ vigataṁ vipariṇataṁ atthaṅgataṁ abbhatthaṅgataṁ uppajjitvā vigataṁ atītaṁ atītaṁsena saṅgahitaṁ, cakkhuviññāṇaṁ sotaviññāṇaṁ ghānaviññāṇaṁ jivhāviññāṇaṁ kāyaviññāṇaṁ manoviññāṇaṁ—* See paragraph34.idaṁ vuccati viññāṇaṁ atītaṁ.

* See paragraph34.Tattha katamaṁ viññāṇaṁ anāgataṁ? The aggregate of feeling by way of singlefold division: Is associated with contact.Yaṁ viññāṇaṁ ajātaṁ abhūtaṁ asañjātaṁ anibbattaṁ anabhinibbattaṁ apātubhūtaṁ anuppannaṁ asamuppannaṁ anuṭṭhitaṁ asamuṭṭhitaṁ anāgataṁ anāgataṁsena saṅgahitaṁ, cakkhuviññāṇaṁ sotaviññāṇaṁ ghānaviññāṇaṁ jivhāviññāṇaṁ kāyaviññāṇaṁ manoviññāṇaṁ—The aggregate of feeling by way of twofold division: Is associated with the fetters; is not associated with the fetters..idaṁ vuccati viññāṇaṁ anāgataṁ.

The aggregate of feeling by way of threefold division: Is low; is sublime; is immeasurable.* Thus is the aggregate of feeling by way of tenfold division.Tattha katamaṁ viññāṇaṁ paccuppannaṁ? * See paragraph34.Yaṁ viññāṇaṁ jātaṁ bhūtaṁ sañjātaṁ nibbattaṁ abhinibbattaṁ pātubhūtaṁ uppannaṁ samuppannaṁ uṭṭhitaṁ samuṭṭhitaṁ paccuppannaṁ paccuppannaṁsena saṅgahitaṁ, cakkhuviññāṇaṁ sotaviññāṇaṁ ghānaviññāṇaṁ jivhāviññāṇaṁ kāyaviññāṇaṁ manoviññāṇaṁ—* See paragraph34.idaṁ vuccati viññāṇaṁ paccuppannaṁ.

The aggregate of feeling by way of singlefold division: Is associated with contact.Tattha katamaṁ viññāṇaṁ ajjhattaṁ? The aggregate of feeling by way of twofold division: Is not associated with the fetters, is the object of the fetters; is not associated with the fetters, is not the object of the fetters.Yaṁ viññāṇaṁ tesaṁ tesaṁ sattānaṁ ajjhattaṁ paccattaṁ niyakaṁ pāṭipuggalikaṁ upādinnaṁ, cakkhuviññāṇaṁ sotaviññāṇaṁ ghānaviññāṇaṁ jivhāviññāṇaṁ kāyaviññāṇaṁ manoviññāṇaṁ—The aggregate of feeling by way of threefold division: Has low object; has sublime object; has immeasurable object.* Thus is the aggregate of feeling by way of tenfold division.idaṁ vuccati viññāṇaṁ ajjhattaṁ.

* See paragraph34.Tattha katamaṁ viññāṇaṁ bahiddhā? * See paragraph34.Yaṁ viññāṇaṁ tesaṁ tesaṁ parasattānaṁ parapuggalānaṁ ajjhattaṁ paccattaṁ niyakaṁ pāṭipuggalikaṁ upādinnaṁ, cakkhuviññāṇaṁ sotaviññāṇaṁ ghānaviññāṇaṁ jivhāviññāṇaṁ kāyaviññāṇaṁ manoviññāṇaṁ—The aggregate of feeling by way of singlefold division: Is associated with contact.idaṁ vuccati viññāṇaṁ bahiddhā.

The aggregate of feeling by way of twofold division: Is the object of the ties; is not the object of the ties.Tattha katamaṁ viññāṇaṁ oḷārikaṁ sukhumaṁ? The aggregate of feeling by way of threefold division: Is inferior; is intermediate; is superior.* Thus is the aggregate of feeling by way of tenfold division.Akusalaṁ viññāṇaṁ oḷārikaṁ, kusalābyākatā viññāṇā sukhumā. * See paragraph34.Kusalākusalā viññāṇā oḷārikā, abyākataṁ viññāṇaṁ sukhumaṁ. * See paragraph34.Dukkhāya vedanāya sampayuttaṁ viññāṇaṁ oḷārikaṁ, sukhāya ca adukkhamasukhāya ca vedanāhi sampayuttā viññāṇā sukhumā. The aggregate of feeling by way of singlefold division: Is associated with contact.Sukhadukkhāhi vedanāhi sampayuttā viññāṇā oḷārikā, adukkhamasukhāya vedanāya sampayuttaṁ viññāṇaṁ sukhumaṁ. The aggregate of feeling by way of twofold division: Is associated with the ties; is not associated with the ties.Asamāpannassa viññāṇaṁ oḷārikaṁ, samāpannassa viññāṇaṁ sukhumaṁ. The aggregate of feeling by way of threefold division: Is a false (state with) fixed (resultant time); is a right (state with)|fixed (resultant time); is of no fixed (resultant time).* Thus is the aggregate of feeling by way of tenfold division.Sāsavaṁ viññāṇaṁ oḷārikaṁ, anāsavaṁ viññāṇaṁ sukhumaṁ. * See paragraph34.Taṁ taṁ vā pana viññāṇaṁ upādāyupādāya viññāṇaṁ oḷārikaṁ sukhumaṁ daṭṭhabbaṁ.

* See paragraph34.Tattha katamaṁ viññāṇaṁ hīnaṁ paṇītaṁ? The aggregate of feeling by way of singlefold division: Is associated with contact.Akusalaṁ viññāṇaṁ hīnaṁ, kusalābyākatā viññāṇā paṇītā. The aggregate of feeling by way of twofold division: Is not associated with the ties, is the object of the ties; is not associated with the ties, is not the object of the ties..Kusalākusalā viññāṇā hīnā, abyākataṁ viññāṇaṁ paṇītaṁ. The aggregate of feeling by way of threefold division: Has path as its object; has path as its cause; has path as its dominating factor.* Thus is the aggregate of feeling by way of tenfold division.Dukkhāya vedanāya sampayuttaṁ viññāṇaṁ hīnaṁ, sukhāya ca adukkhamasukhāya ca vedanāhi sampayuttā viññāṇā paṇītā. * See paragraph34.Sukhadukkhāhi vedanāhi sampayuttā viññāṇā hīnā, adukkhamasukhāya vedanāya sampayuttaṁ viññāṇaṁ paṇītaṁ. * See paragraph34.Asamāpannassa viññāṇaṁ hīnaṁ, samāpannassa viññāṇaṁ paṇītaṁ. The aggregate of feeling by way of singlefold division: Is associated with contact.Sāsavaṁ viññāṇaṁ hīnaṁ, anāsavaṁ viññāṇaṁ paṇītaṁ. The aggregate of feeling by way of twofold division: Is the object of the floods; is not the object of the floods.Taṁ taṁ vā pana viññāṇaṁ upādāyupādāya viññāṇaṁ hīnaṁ paṇītaṁ daṭṭhabbaṁ.

The aggregate of feeling by way of threefold division: Is risen; is not risen; is bound to arise.* Thus is the aggregate of feeling by way of tenfold division.Tattha katamaṁ viññāṇaṁ dūre? * See paragraph34.Akusalaṁ viññāṇaṁ kusalābyākatehi viññāṇehi dūre; * See paragraph34.kusalābyākatā viññāṇā akusalā viññāṇā dūre; The aggregate of feeling by way of singlefold division: Is associated with contact.kusalaṁ viññāṇaṁ akusalābyākatehi viññāṇehi dūre; The aggregate of feeling by way of twofold division: Is associated with the floods; is not associated with the floods.akusalābyākatā viññāṇā kusalā viññāṇā dūre; The aggregate of feeling by way of threefold division: Is past; is future; is present.* Thus is the aggregate of feeling by way of tenfold division.abyākataṁ viññāṇaṁ kusalākusalehi viññāṇehi dūre; * See paragraph34.kusalākusalā viññāṇā abyākatā viññāṇā dūre. * See paragraph34.Dukkhāya vedanāya sampayuttaṁ viññāṇaṁ sukhāya ca adukkhamasukhāya ca vedanāhi sampayuttehi viññāṇehi dūre; The aggregate of feeling by way of singlefold division: Is associated with contact.sukhāya ca adukkhamasukhāya ca vedanāhi sampayuttā viññāṇā dukkhāya vedanāya sampayuttā viññāṇā dūre; The aggregate of feeling by way of twofold division: Is not associated with the floods, is the object of the floods; is not associated with the floods, is not the object of the floods.sukhāya vedanāya sampayuttaṁ viññāṇaṁ dukkhāya ca adukkhamasukhāya ca vedanāhi sampayuttehi viññāṇehi dūre; Theaggregate of feeling by way of threefold division: Has past object; has future object; has present object.* Thus is the aggregate of feeling by way of tenfold division.dukkhāya ca adukkhamasukhāya ca vedanāhi sampayuttā viññāṇā sukhāya vedanāya sampayuttā viññāṇā dūre; * See paragraph34.adukkhamasukhāya vedanāya sampayuttaṁ viññāṇaṁ sukhadukkhāhi vedanāhi sampayuttehi viññāṇehi dūre; * See paragraph34.sukhadukkhāhi vedanāhi sampayuttā viññāṇā adukkhamasukhāya vedanāya sampayuttā viññāṇā dūre. The aggregate of feeling by way of singlefold division: Is associated with contact.Asamāpannassa viññāṇaṁ samāpannassa viññāṇā dūre; The aggregate of feeling by way of twofold division: Is the object of the bonds; is not the object of the bonds..samāpannassa viññāṇaṁ asamāpannassa viññāṇā dūre. The aggregate of feeling by way of threefold division: Is internal; is external; is both internal and external.* Thus is the aggregate of feeling by way of tenfold division.Sāsavaṁ viññāṇaṁ anāsavā viññāṇā dūre; * See paragraph34.anāsavaṁ viññāṇaṁ sāsavā viññāṇā dūre—* See paragraph34.idaṁ vuccati viññāṇaṁ dūre.

The aggregate of feeling by way of singlefold division: Is associated with contact.Tattha katamaṁ viññāṇaṁ santike? The aggregate of feeling by way of twofold division: Is associated with the bonds; is not associated with the bonds.Akusalaṁ viññāṇaṁ akusalassa viññāṇassa santike; The aggregate of feeling by way of threefold division: Has internal object; has external object; has both internal and external object.* Thus is the aggregate of feeling by way of tenfold division.kusalaṁ viññāṇaṁ kusalassa viññāṇassa santike; * See paragraph34.abyākataṁ viññāṇaṁ abyākatassa viññāṇassa santike. * See paragraph34.Dukkhāya vedanāya sampayuttaṁ viññāṇaṁ dukkhāya vedanāya sampayuttassa viññāṇassa santike; (Here Ends the Section of) Reciprocal Increasesukhāya vedanāya sampayuttaṁ viññāṇaṁ sukhāya vedanāya sampayuttassa viññāṇassa santike; The aggregate of feeling by way of sevenfold division: Is good; is bad; is neither-good-nor-bad; 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). Thus is the aggregate of feeling by way of sevenfold division.adukkhamasukhāya vedanāya sampayuttaṁ viññāṇaṁ adukkhamasukhāya vedanāya sampayuttassa viññāṇassa santike. The aggregate of feeling by another way of sevenfold division: Is resultant;* has internal object; has external object; has both internal and external object; 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). Thus is the aggregate of feeling by way of sevenfold division.Asamāpannassa viññāṇaṁ asamāpannassa viññāṇassa santike; * See paragraph35.samāpannassa viññāṇaṁ samāpannassa viññāṇassa santike. * See paragraph35.Sāsavaṁ viññāṇaṁ sāsavassa viññāṇassa santike; Theaggregate of feeling by way of twenty-fourfold division: The aggregate of feeling caused by eye contact is good; is bad; is neither-good-nor-bad. The aggregate of feeling caused by ear contact.* The aggregate of feeling caused by nose contact.* The aggregate of feeling caused by tongue contact.* The aggregate of feeling caused by body contact.* The aggregate of feeling caused by mind contact is good; is bad; is neither-good-nor-bad. Feeling born of eye contact; feeling born of ear contact; feeling born of nose contact; feeling born of tongue contact; feeling born of body contact; feeling born of mind contact. Thus is the aggregate of feeling by way of twenty-fourfold division.anāsavaṁ viññāṇaṁ anāsavassa viññāṇassa santike—* Complete each as first example.idaṁ vuccati viññāṇaṁ santike. * Complete each as first example.Taṁ taṁ vā pana viññāṇaṁ upādāyupādāya viññāṇaṁ dūre santike daṭṭhabbaṁ.

The aggregate of feeling by another way of twenty-fourfold division:. The aggregate of feeling caused by eye contact is resultant;* has internal object; has external object; has both internal and external object. The aggregate of feeling caused by ear contact.*2The aggregate of feeling caused by nose contact.*2The aggregate of feeling caused by tongue contact.*2The aggregate of feeling caused by body contact.*2The aggregate of feeling caused by mind contact is resultant;* has internal object; has external object; has both internal and external object. Feeling born of eye contact;*3feeling born of mind contact. Thus is the aggregate of feeling by way of twenty-fourfold division.Suttantabhājanīyaṁ.

* See paragraph35.*2Complete each as first example.*3Intermediate senses.2. Abhidhammabhājanīya

* See paragraph35.Pañcakkhandhā—*2Complete each as first example.rūpakkhandho, vedanākkhandho, saññākkhandho, saṅkhārakkhandho, viññāṇakkhandho.

*3Intermediate senses.2.1. Rūpakkhandha

The aggregate of feeling by way of thirtyfold division: The aggregate of feeling caused by eye contact 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). Caused by ear contact.* Caused by nose contact.* Caused by tongue contact.* Caused by body contact.* The aggregate of feeling caused by mind contact 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). Feeling born of eye contact; feeling born of ear contact; feeling born of nose contact; feeling born of tongue contact; feeling born of body contact; feeling born of mind contact. Thus is the aggregate of feeling by way of thirtyfold division.Tattha katamo rūpakkhandho? * Complete each as first example.Ekavidhena rūpakkhandho—* Complete each as first example.sabbaṁ rūpaṁ na hetu, ahetukaṁ, hetuvippayuttaṁ, sappaccayaṁ, saṅkhataṁ, rūpaṁ, lokiyaṁ, sāsavaṁ, saṁyojaniyaṁ, ganthaniyaṁ, oghaniyaṁ, yoganiyaṁ, nīvaraṇiyaṁ, parāmaṭṭhaṁ, upādāniyaṁ, saṅkilesikaṁ, abyākataṁ, anārammaṇaṁ, acetasikaṁ, cittavippayuttaṁ, nevavipākanavipākadhammadhammaṁ, asaṅkiliṭṭhasaṅkilesikaṁ, na savitakkasavicāraṁ, na avitakkavicāramattaṁ, avitakkaavicāraṁ, na pītisahagataṁ, na sukhasahagataṁ, na upekkhāsahagataṁ, neva dassanena na bhāvanāya pahātabbaṁ, neva dassanena na bhāvanāya pahātabbahetukaṁ, nevācayagāmināpacayagāmī, nevasekkhanāsekkhaṁ, parittaṁ, kāmāvacaraṁ, na rūpāvacaraṁ, na arūpāvacaraṁ, pariyāpannaṁ, no apariyāpannaṁ, aniyataṁ, aniyyānikaṁ, uppannaṁ, chahi viññāṇehi viññeyyaṁ, aniccaṁ, jarābhibhūtaṁ. Theaggregate of feeling by way of manifold division: The aggregate of feeling caused by eye contact is good; is bad; is neither-good-nor-bad; 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). Caused by ear contact.* Caused by nose contact.* Caused by tongue contact.* Caused by body contact.* The aggregate of feeling caused by mind contact is good; is bad; is neither-good-nor-bad; 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). Feeling born of eye contact; feeling born of ear contact; feeling born of nose contact; feeling born of tongue contact; feeling born of body contact; feeling born of mind contact. Thus is the aggregate of feeling by way of manifold division.Evaṁ ekavidhena rūpakkhandho.

* Complete each as first example.Duvidhena rūpakkhandho—* Complete each as first example.atthi rūpaṁ upādā, atthi rūpaṁ no upādā. The aggregate of feeling by another way of manifold division: The aggregate of feeling caused by eye contact is resultant;* has internal object; has external object; has both internal and external object; 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). The aggregate of feeling caused by ear contact.*2The aggregate of feeling caused by nose contact.*2The aggregate of feeling caused by tongue contact.*2The aggregate of feeling caused by body contact.*2The aggregate of feeling caused by mind contact is resultant;*has internal object; has external object; has both internal and external object; 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). Feeling born of eye contact; feeling born of ear contact; feeling born of nose contact; feeling born of tongue contact; feeling born of body contact; feeling born of mind contact. Thus is the aggregate of feeling by way of manifold division.Atthi rūpaṁ upādinnaṁ, atthi rūpaṁ anupādinnaṁ. * See paragraph35.*2Complete each as first example.Atthi rūpaṁ upādinnupādāniyaṁ, atthi rūpaṁ anupādinnupādāniyaṁ. * See paragraph35.Atthi rūpaṁ sanidassanaṁ, atthi rūpaṁ anidassanaṁ. *2Complete each as first example.Atthi rūpaṁ sappaṭighaṁ, atthi rūpaṁ appaṭighaṁ. This is Called the Aggregate of FeelingAtthi rūpaṁ indriyaṁ, atthi rūpaṁ na indriyaṁ. 3. The Aggregate of PerceptionAtthi rūpaṁ mahābhūtaṁ, atthi rūpaṁ na mahābhūtaṁ. Therein what is theaggregate of perception? The aggregate of perception by way of singlefold division: Is associated with contact.Atthi rūpaṁ viññatti, atthi rūpaṁ na viññatti. aggregate of perceptionAtthi rūpaṁ cittasamuṭṭhānaṁ, atthi rūpaṁ na cittasamuṭṭhānaṁ. The aggregate of perception by way of twofold division: Is accompanied by root; is not accompanied by root.Atthi rūpaṁ cittasahabhu, atthi rūpaṁ na cittasahabhu. The aggregate of perception by way of threefold division: Is good; is bad; is neither-good-nor-bad.Atthi rūpaṁ cittānuparivatti, atthi rūpaṁ na cittānuparivatti. The aggregate of perception 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).Atthi rūpaṁ ajjhattikaṁ, atthi rūpaṁ bāhiraṁ. The aggregate of perception 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. Thus is the aggregate of perception by way of fivefold division.Atthi rūpaṁ oḷārikaṁ, atthi rūpaṁ sukhumaṁ. The aggregate of perception by way of sixfold division: Perception born of eye contact; perception born of ear contact; perception born of nose contact; perception born of tongue contact; perception born of body contact; perception born of mind contact. Thus is the aggregate of perception by way of sixfold division.Atthi rūpaṁ dūre, atthi rūpaṁ santike …pe… atthi rūpaṁ kabaḷīkāro āhāro, atthi rūpaṁ na kabaḷīkāro āhāro. The aggregate of perception by way of sevenfold division: Perception born of eye contact; perception born of ear contact; perception born of nose contact; perception born of tongue contact; perception born of body contact; perception born of mind-element-contact; perception born of mind-consciousness-element-contact. Thus is the aggregate of perception by way of sevenfold division.Evaṁ duvidhena rūpakkhandho.

The aggregate of perception by way of eightfold division: Perception born of eye contact;* perception born of body contact that is accompanied by pleasure, that is accompanied by pain; perception born of mind-element-contact; perception born of mind-consciousness-element-contact. Thus is the aggregate of perception by way of eightfold division.(Yathā rūpakaṇḍe vibhattaṁ, tathā idha vibhajitabbaṁ.)

* Intermediate senses.Tividhena rūpakkhandho—* Intermediate senses.yaṁ taṁ rūpaṁ ajjhattikaṁ taṁ upādā, yaṁ taṁ rūpaṁ bāhiraṁ taṁ atthi upādā, atthi no upādā. Theaggregate of perception by way of ninefold division: Perception born of eye contact;* perception born of body contact; perception born of mind-element-contact; perception born of mind-consciousness-element-contact that is good, that is bad, that is neither-good-nor-bad. Thus is the aggregate of perception by way of ninefold division.Yaṁ taṁ rūpaṁ ajjhattikaṁ taṁ upādinnaṁ, yaṁ taṁ rūpaṁ bāhiraṁ taṁ atthi upādinnaṁ, atthi anupādinnaṁ. * Intermediate senses.Yaṁ taṁ rūpaṁ ajjhattikaṁ taṁ upādinnupādāniyaṁ, yaṁ taṁ rūpaṁ bāhiraṁ taṁ atthi upādinnupādāniyaṁ, atthi anupādinnupādāniyaṁ …pe… * Intermediate senses.yaṁ taṁ rūpaṁ ajjhattikaṁ taṁ na kabaḷīkāro āhāro, yaṁ taṁ rūpaṁ bāhiraṁ taṁ atthi kabaḷīkāro āhāro, atthi na kabaḷīkāro āhāro. The aggregate of perception by way of tenfold division: Perception born of eye contact;* perception born of body contact that is accompanied by pleasure, that is accompanied by pain; perception born of mind-element-contact; perception born of mind-consciousness-element-contact that is good, that is bad, that is neither-good-nor-bad. Thus is the aggregate of perception by way of tenfold division..Evaṁ tividhena rūpakkhandho.

* Intermediate senses.Catubbidhena rūpakkhandho—* Intermediate senses.yaṁ taṁ rūpaṁ upādā taṁ atthi upādinnaṁ, atthi anupādinnaṁ; The aggregate of perception by way of singlefold division: Is associated with contact.yaṁ taṁ rūpaṁ no upādā taṁ atthi upādinnaṁ, atthi anupādinnaṁ. The aggregate of perception by way of twofold division: Is accompanied by root; is not accompanied by root.Yaṁ taṁ rūpaṁ upādā taṁ atthi upādinnupādāniyaṁ, atthi anupādinnupādāniyaṁ; The aggregate of perception by way of threefold division: Is associated with pleasant feeling; is associated with painful feeling; is associated with neither-painful-nor-pleasant feeling.* Thus is the aggregate of perception by way of tenfold division.yaṁ taṁ rūpaṁ no upādā taṁ atthi upādinnupādāniyaṁ, atthi anupādinnupādāniyaṁ. * See paragraph62.Yaṁ taṁ rūpaṁ upādā taṁ atthi sappaṭighaṁ, atthi appaṭighaṁ; * See paragraph62.yaṁ taṁ rūpaṁ no upādā taṁ atthi sappaṭighaṁ, atthi appaṭighaṁ. The aggregate of perception by way of singlefold division: Is associated with contact.Yaṁ taṁ rūpaṁ upādā taṁ atthi oḷārikaṁ, atthi sukhumaṁ; The aggregate of perception by way of twofold division: Is accompanied by root; is not accompanied by root.yaṁ taṁ rūpaṁ no upādā taṁ atthi oḷārikaṁ, atthi sukhumaṁ. The aggregate of perception by way of threefold division: Is resultant; is productive of resultant; is neither resultant nor productive of resultant. Is grasped (by craving and false view), is the object of the attachments; is not grasped, is the object of the attachments; is not grasped, is not the object of the attachments. Is corrupt, is the object of the corruptions; is not corrupt, is the object of the corruptions; is not corrupt, is not the object of the corruptions. Is accompanied by initial application, accompanied|by sustained application; is without initial application, sustained application only; is without initial application, without sustained application. Is accompanied by zest; is accompanied by pleasure; is accompanied by indifference. Is to be abandoned by the first path; is to be abandoned by the subsequent paths; is not to be abandoned either by the first path or by the subsequent paths. Has root to be abandoned by the first path; has root to be abandoned by the subsequent paths; has no root to be abandoned either by the first path or by the subsequent paths. Is cumulative (of continuing rebirth and death); is dispersive; is neither cumulative nor dispersive. Is of the seven supramundane stages; is of the final supramundane stage; is neither of the seven supramundane stages nor of the final supramundane stage. Is low; is sublime; is immeasurable. Has low object; has sublime object; has immeasurable object. Is inferior; is intermediate; is superior. Is a false (state with) fixed (resultant time); is a right (state with) fixed (resultant time); is of no fixed (resultant time). Has path as its object; has path as its cause; has path as its dominating factor. Is risen; is not risen; is bound to arise. Is past; is future; is present. Has past object; has future object; has present object. Is internal; is external; is both internal and external. Has internal object; has external object; has both internal and external object.* Thus is the aggregate of perception by way of tenfold division.Yaṁ taṁ rūpaṁ upādā taṁ atthi dūre, atthi santike; * See paragraph62.yaṁ taṁ rūpaṁ no upādā taṁ atthi dūre, atthi santike …pe… * See paragraph62.diṭṭhaṁ, sutaṁ, mutaṁ, viññātaṁ rūpaṁ. The aggregate of perception by way of singlefold division: Is associated with contact.Evaṁ catubbidhena rūpakkhandho.

The aggregate of perception by way of twofold division: Is associated with root; is not associated with root. Is not root, is accompanied by root; is not root, is not accompanied by root. Is mundane; is supramundane. Is cognizable by one way; is not cognizable by another way. Is the object of the defilements; is not the object of the defilements. Is associated with the defilements; is not associated with the defilements.. Is not associated with the defilements, is the object of the defilements; is not associated with the defilements, is not the object of the defilements. Is the object of the fetters; is not the object of the fetters. Is associated with the fetters; is not associated with the fetters. Is not associated with the fetters, is the object of the fetters; is not associated with the fetters, is not the object of the fetters. Is the object of the ties; is not the|object of the ties. Is associated with the ties, is not associated with the ties. Is not associated with the ties, is the object of the ties; is not associated with the ties, is not the object of the ties. Is the object of the floods; is not the object of the floods. Is associated with the floods; is not associated with the floods. Is not associated with the floods, is the object of the floods; is not associated with the floods, is not the object of the floods. Is the object of the bonds; is not the object of the bonds. Is associated with the bonds; is not associated with the bonds. Is not associated with the bonds, is the object of the bonds; is not associated with the bonds, is not the object of the bonds. Is the object of the hindrances; is not the object of the hindrances. Is associated with the hindrances; is not associated with the hindrances. Is not associated with the hindrances, is the object of the hindrances; is not associated with the hindrances, is not the object of the hindrances. Is the object of the perversions; is not the object of the perversions. Is associated with the perversions; is not associated with the perversions. Is not associated with the perversions, is the object of the perversions; is not associated with the perversions, is not the object of the perversions. Is grasped; is not grasped. Is the object of the attachments; is not the object of the attachments. Is associated with the attachments; is not associated with the attachments. Is not associated with the attachments, is the object of the attachments; is not associated with the attachments, is not the object of the attachments. Is the object of the corruptions; is not the object of the corruptions. Is corrupt; is not corrupt. Is associated with the corruptions; is not associated with the corruptions. Is not associated with the corruptions, is the object of the corruptions; is not associated with the corruptions, is not the object of the corruptions. Is to be abandoned by the first path; is not to be abandoned by the first path. Is to be abandoned by the subsequent paths; is not to be abandoned by the subsequent paths. Has root to be abandoned by the first path; has no root to be abandoned by the first path. Has root to be abandoned by the subsequent paths; has no root to be abandoned by the subsequent paths. Is accompanied by initial application; is without initial application. Is accompanied by sustained application; is without sustained application. Is with zest; is without zest. Is accompanied by zest; is not accompanied by zest. Is accompanied by pleasure; is not accompanied by pleasure. Is accompanied by indifference; is not|accompanied by indifference. Is characteristic of the plane of desire; is not characteristic of the plane of desire. Is characteristic of the plane of form; is not characteristic of the plane of form. Is characteristic of the formless plane; is not characteristic of the formless plane. Is included (i.e. is mundane); is not included (i.e. is supramundane). Tends to release; does not tend to release. Is of fixed (resultant time); is of no fixed (resultant time). Is surpassable; is not surpassable. Is with cause of bewailing; is without cause of bewailing.Pañcavidhena rūpakkhandho—The aggregate of perception by way of threefold division: Is good; is bad; is neither-good-nor-bad.* Thus is the aggregate of perception by way of tenfold division.pathavīdhātu, āpodhātu, tejodhātu, vāyodhātu, yañca rūpaṁ upādā. * See paragraph62.Evaṁ pañcavidhena rūpakkhandho.

* See paragraph62.Chabbidhena rūpakkhandho—The aggregate of perception by way of singlefold division: Is associated with contact.cakkhuviññeyyaṁ rūpaṁ, sotaviññeyyaṁ rūpaṁ, ghānaviññeyyaṁ rūpaṁ, jivhāviññeyyaṁ rūpaṁ, kāyaviññeyyaṁ rūpaṁ, manoviññeyyaṁ rūpaṁ. The aggregate of perception by way of twofold division: Is with cause of bewailing; is without cause of bewailing.Evaṁ chabbidhena rūpakkhandho.

The aggregate of perception by way of threefold division: Is associated with pleasant feeling; is associated with painful feeling; is associated with neither-painful-nor-pleasant feeling. Is resultant;* has internal object; has external object; has both internal and external object.*2Thus is the aggregate of perception by way of tenfold division.Sattavidhena rūpakkhandho—* See paragraph64.*2See paragraph62.cakkhuviññeyyaṁ rūpaṁ, sotaviññeyyaṁ rūpaṁ, ghānaviññeyyaṁ rūpaṁ, jivhāviññeyyaṁ rūpaṁ, kāyaviññeyyaṁ rūpaṁ, manodhātuviññeyyaṁ rūpaṁ, manoviññāṇadhātuviññeyyaṁ rūpaṁ. * See paragraph64.Evaṁ sattavidhena rūpakkhandho.

*2See paragraph62.Aṭṭhavidhena rūpakkhandho—[As explained in the good triplet (of Dhammasaṅgaṇī); so should all the triplets be explained].cakkhuviññeyyaṁ rūpaṁ, sotaviññeyyaṁ rūpaṁ, ghānaviññeyyaṁ rūpaṁ, jivhāviññeyyaṁ rūpaṁ, kāyaviññeyyaṁ rūpaṁ atthi sukhasamphassaṁ, atthi dukkhasamphassaṁ, manodhātuviññeyyaṁ rūpaṁ, manoviññāṇadhātuviññeyyaṁ rūpaṁ. [As explained in the good triplet (of Dhammasaṅgaṇī); so should all the triplets be explained].Evaṁ aṭṭhavidhena rūpakkhandho.

(Here Ends the Section) Based on the CoupletsNavavidhena rūpakkhandho—The aggregate of perception by way of singlefold division: Is associated with contact.cakkhundriyaṁ, sotindriyaṁ, ghānindriyaṁ, jivhindriyaṁ, kāyindriyaṁ, itthindriyaṁ, purisindriyaṁ, jīvitindriyaṁ, yañca rūpaṁ na indriyaṁ. The aggregate of perception by way of twofold division: Is accompanied by root; is not accompanied by root.Evaṁ navavidhena rūpakkhandho.

The aggregate of perception by way of threefold division: Is good; is bad; is neither-good-nor-bad.* Thus is the aggregate of perception by way of tenfold division.Dasavidhena rūpakkhandho—* See paragraph62.cakkhundriyaṁ, sotindriyaṁ, ghānindriyaṁ, jivhindriyaṁ, kāyindriyaṁ, itthindriyaṁ, purisindriyaṁ, jīvitindriyaṁ, na indriyaṁ rūpaṁ atthi sappaṭighaṁ, atthi appaṭighaṁ. * See paragraph62.Evaṁ dasavidhena rūpakkhandho.

The aggregate of perception by way of singlefold division: Is associated with contact.Ekādasavidhena rūpakkhandho—The aggregate of perception by way of twofold division: Is associated with root; is not associated with root.* Is with cause of bewailing; is without cause of bewailing.cakkhāyatanaṁ, sotāyatanaṁ, ghānāyatanaṁ, jivhāyatanaṁ, kāyāyatanaṁ, rūpāyatanaṁ, saddāyatanaṁ, gandhāyatanaṁ, rasāyatanaṁ, phoṭṭhabbāyatanaṁ, yañca rūpaṁ anidassanaappaṭighaṁ dhammāyatanapariyāpannaṁ. * See paragraph65.Evaṁ ekādasavidhena rūpakkhandho.

* See paragraph65.Ayaṁ vuccati rūpakkhandho.

The aggregate of perception by way of threefold division: Is good; is bad; is neither-good-nor-bad.* Thus is the aggregate of perception by way of tenfold division.2.2. Vedanākkhandha

* See paragraph62.Tattha katamo vedanākkhandho? * See paragraph62.Ekavidhena vedanākkhandho—The aggregate of perception by way of singlefold division: Is associated with contact.phassasampayutto.

The aggregate of perception by way of twofold division: Is accompanied by root; is not accompanied by root.Duvidhena vedanākkhandho—The aggregate of perception by way of threefold division: Is associated with pleasant feeling; is associated with painful feeling; is associated with neither-painful-nor-pleasant feeling. Is resultant;* has internal object; has external object; has both internal and external object.*2Thus is the aggregate of perception by way of tenfold division.atthi sahetuko, atthi ahetuko.

* See paragraph64.*2See paragraph62.Tividhena vedanākkhandho—* See paragraph64.atthi kusalo, atthi akusalo, atthi abyākato.

*2See paragraph62.Catubbidhena vedanākkhandho—The aggregate of perception by way of singlefold division: Is associated with contact.atthi kāmāvacaro, atthi rūpāvacaro, atthi arūpāvacaro, atthi apariyāpanno.

The aggregate of perception by way of twofold division: Is associated with root; is not associated with root.* Is with cause of bewailing; is without cause of bewailing.Pañcavidhena vedanākkhandho—* See paragraph65.atthi sukhindriyaṁ, atthi dukkhindriyaṁ, atthi somanassindriyaṁ, atthi domanassindriyaṁ, atthi upekkhindriyaṁ. * See paragraph65.Evaṁ pañcavidhena vedanākkhandho.

The aggregate of perception by way of threefold division:* Has internal object; has external object; has both internal and external object.*2Thus is the aggregate of perception by way of tenfold division.Chabbidhena vedanākkhandho—* Some texts do not include this.*2See paragraph62.cakkhusamphassajā vedanā, sotasamphassajā vedanā, ghānasamphassajā vedanā, jivhāsamphassajā vedanā, kāyasamphassajā vedanā, manosamphassajā vedanā. * Some texts do not include this.Evaṁ chabbidhena vedanākkhandho.

*2See paragraph62.Sattavidhena vedanākkhandho—(Here Ends the Section) Based on the Tripletscakkhusamphassajā vedanā, sotasamphassajā vedanā, ghānasamphassajā vedanā, jivhāsamphassajā vedanā, kāyasamphassajā vedanā, manodhātusamphassajā vedanā, manoviññāṇadhātusamphassajā vedanā. The aggregate of perception by way of singlefold division: Is associated with contact.Evaṁ sattavidhena vedanākkhandho.

The aggregate of perception by way of twofold division: Is accompanied by root; is not accompanied by root.Aṭṭhavidhena vedanākkhandho—The aggregate of perception by way of threefold division: Is good; is bad; is neither-good-nor-bad.* Thus is the aggregate of perception by way of tenfold division.cakkhusamphassajā vedanā, sotasamphassajā vedanā, ghānasamphassajā vedanā, jivhāsamphassajā vedanā, kāyasamphassajā vedanā atthi sukhā, atthi dukkhā, manodhātusamphassajā vedanā, manoviññāṇadhātusamphassajā vedanā. * See paragraph62.Evaṁ aṭṭhavidhena vedanākkhandho.

* See paragraph62.Navavidhena vedanākkhandho—The aggregate of perception by way of singlefold division: Is associated with contact.cakkhusamphassajā vedanā, sotasamphassajā vedanā, ghānasamphassajā vedanā, jivhāsamphassajā vedanā, kāyasamphassajā vedanā, manodhātusamphassajā vedanā, manoviññāṇadhātusamphassajā vedanā atthi kusalā, atthi akusalā, atthi abyākatā. The aggregate of perception by way of twofold division: Is associated with root; is not associated with root.Evaṁ navavidhena vedanākkhandho.

The aggregate of perception by way of threefold division: Is associated with pleasant feeling; is associated with painful feeling; is associated with neither-painful-nor-pleasant feeling.* Thus is the aggregate of perception by way of tenfold division.Dasavidhena vedanākkhandho—* See paragraph62.cakkhusamphassajā vedanā, sotasamphassajā vedanā, ghānasamphassajā vedanā, jivhāsamphassajā vedanā, kāyasamphassajā vedanā atthi sukhā, atthi dukkhā, manodhātusamphassajā vedanā, manoviññāṇadhātusamphassajā vedanā atthi kusalā, atthi akusalā, atthi abyākatā. * See paragraph62.Evaṁ dasavidhena vedanākkhandho.

The aggregate of perception by way of singlefold division: Is associated with contact.Ekavidhena vedanākkhandho—The aggregate of perception by way of twofold division: Is not root, is accompanied by root; is not root, is not accompanied by root.phassasampayutto.

The aggregate of perception by way of threefold division: Is resultant; is productive of resultant; is neither resultant nor productive of resultant.* Thus is the aggregate of perception by way of tenfold division.Duvidhena vedanākkhandho—* See paragraph62.atthi sahetuko, atthi ahetuko.

* See paragraph62.Tividhena vedanākkhandho—The aggregate of perception by way of singlefold division: Is associated with contact.atthi vipāko, atthi vipākadhammadhammo, atthi nevavipākanavipākadhammadhammo. The aggregate of perception by way of twofold division: Is mundane; is supramundane.Atthi upādinnupādāniyo, atthi anupādinnupādāniyo, atthi anupādinnaanupādāniyo. The aggregate of perception by way of threefold division: Is grasped, is the object of the attachments; is not grasped, is the object of the attachments; is not grasped, is not the object of the attachments.* Thus is the aggregate of perception by way of tenfold division.Atthi saṅkiliṭṭhasaṅkilesiko, atthi asaṅkiliṭṭhasaṅkilesiko, atthi asaṅkiliṭṭhaasaṅkilesiko. * See paragraph62.Atthi savitakkasavicāro, atthi avitakkavicāramatto, atthi avitakkaavicāro. * See paragraph62.Atthi dassanena pahātabbo, atthi bhāvanāya pahātabbo, atthi neva dassanena na bhāvanāya pahātabbo. The aggregate of perception by way of singlefold division: Is associated with contact.Atthi dassanena pahātabbahetuko, atthi bhāvanāya pahātabbahetuko, atthi neva dassanena na bhāvanāya pahātabbahetuko. The aggregate of perception by way of twofold division: Is cognizable by one way; is not cognizable by another way.Atthi ācayagāmī, atthi apacayagāmī, atthi nevācayagāmināpacayagāmī. The aggregate of perception by way of threefold division: Is corrupt, is the object of the corruptions; is not corrupt, is the object of the corruptions; is not corrupt, is not the object of the corruptions.* Thus is the aggregate of perception by way of tenfold division.Atthi sekkho, atthi asekkho, atthi nevasekkhanāsekkho. * See paragraph62.Atthi paritto, atthi mahaggato, atthi appamāṇo. * See paragraph62.Atthi parittārammaṇo, atthi mahaggatārammaṇo, atthi appamāṇārammaṇo. The aggregate of perception by way of singlefold division: Is associated with contact.Atthi hīno, atthi majjhimo, atthi paṇīto. The aggregate of perception by way of twofold division: Is the object of the defilements; is not the object of the defilements.Atthi micchattaniyato, atthi sammattaniyato, atthi aniyato. The aggregate of perception by way of threefold division: Is accompanied by initial application, accompanied by sustained application; is without initial application, sustained application only; is without initial application, without sustained application.* Thus is the aggregate of perception by way of tenfold division.Atthi maggārammaṇo, atthi maggahetuko, atthi maggādhipati. * See paragraph62.Atthi uppanno, atthi anuppanno, atthi uppādī. * See paragraph62.Atthi atīto, atthi anāgato, atthi paccuppanno. The aggregate of perception by way of singlefold division: Is associated with contact.Atthi atītārammaṇo, atthi anāgatārammaṇo, atthi paccuppannārammaṇo. The aggregate of perception by way of twofold division: Is associated with the defilements; is not associated with the defilements.Atthi ajjhatto, atthi bahiddho, atthi ajjhattabahiddho. The aggregate of perception by way of threefold division: Is accompanied by zest; is accompanied by pleasure; is accompanied by indifference.* Thus is the aggregate of perception by way of tenfold division.Atthi ajjhattārammaṇo, atthi bahiddhārammaṇo, atthi ajjhattabahiddhārammaṇo …pe…. * See paragraph62.Evaṁ dasavidhena vedanākkhandho.

* See paragraph62.Ekavidhena vedanākkhandho—The aggregate of perception by way of singlefold division: Is associated with contact.phassasampayutto.

The aggregate of perception by way of twofold division: Is not associated with the defilements, is the object of the defilements; is not associated with the defilements, is not the object of the defilements.Duvidhena vedanākkhandho—Theaggregate of perception by way of threefold division: Is to be abandoned by the first path; is to be abandoned by the subsequent paths; is not to be abandoned either by the first path or by the subsequent paths.* Thus is the aggregate of perception by way of tenfold division.atthi hetusampayutto, atthi hetuvippayutto …pe… atthi na hetusahetuko, atthi na hetuahetuko. * See paragraph62.Atthi lokiyo, atthi lokuttaro. * See paragraph62.Atthi kenaci viññeyyo, atthi kenaci na viññeyyo. The aggregate of perception by way of singlefold division: Is associated with contact.Atthi sāsavo, atthi anāsavo. The aggregate of perception by way of twofold division: Is the object of the fetters; is not the object of the fetters.Atthi āsavasampayutto, atthi āsavavippayutto. The aggregate of perception by way of threefold division: Has root to be abandoned by the first path; has root to be abandoned by the subsequent paths; has no root to be abandoned either by the first path or by the subsequent paths.* Thus is the aggregate of perception by way of tenfold division.Atthi āsavavippayuttasāsavo, atthi āsavavippayuttaanāsavo. * See paragraph62.Atthi saṁyojaniyo, atthi asaṁyojaniyo. * See paragraph62.Atthi saṁyojanasampayutto, atthi saṁyojanavippayutto. The aggregate of perception by way of singlefold division: Is associated with contact.Atthi saṁyojanavippayuttasaṁyojaniyo, atthi saṁyojanavippayuttaasaṁyojaniyo. The aggregate of perception by way of twofold division: Is associated with the fetters; is not associated with the fetters.Atthi ganthaniyo, atthi aganthaniyo. The aggregate of perception by way of threefold division: Is cumulative; is dispersive; is neither cumulative nor dispersive.* Thus is the aggregate of perception by way of tenfold division.Atthi ganthasampayutto, atthi ganthavippayutto. * See paragraph62.Atthi ganthavippayuttaganthaniyo, atthi ganthavippayuttaaganthaniyo. * See paragraph62.Atthi oghaniyo, atthi anoghaniyo. The aggregate of perception by way of singlefold division: Is associated with contact.Atthi oghasampayutto, atthi oghavippayutto. The aggregate of perception by way of twofold division: Is not associated with the fetters, is the object of the fetters; is not associated with the fetters, is not the object of the fetters.Atthi oghavippayuttaoghaniyo, atthi oghavippayuttaanoghaniyo. The aggregate of perception by way of threefold division: Is of the seven supramundane stages; is of the final supramundane stage; is neither of the seven supramundane stages nor of the final supramundane stage.* Thus is the aggregate of perception by way of tenfold division.Atthi yoganiyo, atthi ayoganiyo. * See paragraph62.Atthi yogasampayutto, atthi yogavippayutto. * See paragraph62.Atthi yogavippayuttayoganiyo, atthi yogavippayuttaayoganiyo. The aggregate of perception by way of singlefold division: Is associated with contact.Atthi nīvaraṇiyo, atthi anīvaraṇiyo. The aggregate of perception by way of twofold division: Is the object of the ties; is not the object of the ties.Atthi nīvaraṇasampayutto, atthi nīvaraṇavippayutto. The aggregate of perception by way of threefold division: Is low; is sublime; is immeasurable.* Thus is the aggregate of perception by way of tenfold division.Atthi nīvaraṇavippayuttanīvaraṇiyo, atthi nīvaraṇavippayuttaanīvaraṇiyo. * See paragraph62.Atthi parāmaṭṭho, atthi aparāmaṭṭho. * See paragraph62.Atthi parāmāsasampayutto, atthi parāmāsavippayutto. The aggregate of perception by way of singlefold division: Is associated with contact.Atthi parāmāsavippayuttaparāmaṭṭho, atthi parāmāsavippayuttaaparāmaṭṭho. The aggregate of perception by way of twofold division: Is associated with the ties; is not associated with the ties.Atthi upādinno, atthi anupādinno. The aggregate of perception by way of threefold division: Has low object; has sublime object; has immeasurable object.* Thus is the aggregate of perception by way of tenfold division.Atthi upādāniyo, atthi anupādāniyo. * See paragraph62.Atthi upādānasampayutto, atthi upādānavippayutto. * See paragraph62.Atthi upādānavippayuttaupādāniyo, atthi upādānavippayuttaanupādāniyo. The aggregate of perception by way of singlefold division: Is associated with contact.Atthi saṅkilesiko, atthi asaṅkilesiko. The aggregate of perception by way of twofold division: Is not associated with the ties, is the object of the ties; is not associated with the ties, is not the object of the ties.Atthi saṅkiliṭṭho, atthi asaṅkiliṭṭho. The aggregate of perception by way of threefold division: Is inferior; is intermediate; is superior.* Thus is the aggregate of perception by way of tenfold division.Atthi kilesasampayutto, atthi kilesavippayutto. * See paragraph62.Atthi kilesavippayuttasaṅkilesiko, atthi kilesavippayuttaasaṅkilesiko. * See paragraph62.Atthi dassanena pahātabbo, atthi na dassanena pahātabbo. The aggregate of perception by way of singlefold division: Is associated with contact.Atthi bhāvanāya pahātabbo, atthi na bhāvanāya pahātabbo. The aggregate of perception by way of twofold division: Is the object of the floods; is not the object of the floods.Atthi dassanena pahātabbahetuko, atthi na dassanena pahātabbahetuko. * See paragraph62.Atthi bhāvanāya pahātabbahetuko, atthi na bhāvanāya pahātabbahetuko. * See paragraph62.Atthi savitakko, atthi avitakko. The aggregate of perception by way of singlefold division: Is associated with contact.Atthi savicāro, atthi avicāro. Theaggregate of perception by way of twofold division: Is associated with the floods; is not associated with the floods.Atthi sappītiko, atthi appītiko. The aggregate of perception by way of threefold division: Has path as its object; has path as its cause; has path as its dominating factor.* Thus is the aggregate of perception by way of tenfold division.Atthi pītisahagato, atthi na pītisahagato. * See paragraph62.Atthi kāmāvacaro, atthi na kāmāvacaro. * See paragraph62.Atthi rūpāvacaro, atthi na rūpāvacaro. The aggregate of perception by way of singlefold division: Is associated with contact.Atthi arūpāvacaro, atthi na arūpāvacaro. The aggregate of perception by way of twofold division: Is not associated with the floods, is the object of the floods; is not associated with the floods, is not the object of the floods.Atthi pariyāpanno, atthi apariyāpanno. The aggregate of perception by way of threefold division: Is risen; is not risen; is bound to arise.* Thus is the aggregate of perception by way of tenfold division.Atthi niyyāniko, atthi aniyyāniko. * See paragraph62.Atthi niyato, atthi aniyato. * See paragraph62.Atthi sauttaro, atthi anuttaro. The aggregate of perception by way of singlefold division: Is associated with contact.Atthi saraṇo, atthi araṇo.

The aggregate of perception by way of twofold division: Is the object of the bonds; is not the object of the bonds.Tividhena vedanākkhandho—The aggregate of perception by way of threefold division: Is past; is future; is present.* Thus is the aggregate of perception by way of tenfold division.atthi kusalo, atthi akusalo, atthi abyākato …pe…. * See paragraph62.Evaṁ dasavidhena vedanākkhandho.

* See paragraph62.Ekavidhena vedanākkhandho—The aggregate of perception by way of singlefold division: Is associated with contact.phassasampayutto.

The aggregate of perception by way of twofold division: Is associated with the bonds; is not associated with the bonds.Duvidhena vedanākkhandho—* See paragraph62.atthi saraṇo, atthi araṇo.

* See paragraph62.Tividhena vedanākkhandho—The aggregate of perception by way of singlefold division: Is associated with contact.atthi vipāko, atthi vipākadhammadhammo, atthi nevavipākanavipākadhammadhammo. Theaggregate of perception by way of twofold division: Is not associated with the bonds, is the object of the bonds; is not associated with the bonds, is not the object of the bonds.Atthi upādinnupādāniyo …pe… atthi ajjhattārammaṇo, atthi bahiddhārammaṇo, atthi ajjhattabahiddhārammaṇo …pe…. The aggregate of perception by way of threefold division: Is internal; is external; is both internal and external.* Thus is the aggregate of perception by way of tenfold division.Evaṁ dasavidhena vedanākkhandho.

* See paragraph62.Dukamūlakaṁ.

* See paragraph62.Ekavidhena vedanākkhandho—The aggregate of perception by way of singlefold division: Is associated with contact.phassasampayutto.

The aggregate of perception by way of twofold division: Is the object of the hindrances; is not the object of the hindrances.Duvidhena vedanākkhandho—The aggregate of perception by way of threefold division: Has internal object; has external object; has both internal and external object.* Thus is the aggregate of perception by way of tenfold division.atthi sahetuko, atthi ahetuko.

* See paragraph62.Tividhena vedanākkhandho—* See paragraph62.atthi kusalo, atthi akusalo, atthi abyākato …pe…. (Here Ends the Section of) Reciprocal IncreaseEvaṁ dasavidhena vedanākkhandho.

The aggregate of perception by way of sevenfold division: Is good; is bad; is neither-good-nor-bad; 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). Thus is the aggregate of perception by way of sevenfold division.Ekavidhena vedanākkhandho—The aggregate of perception by another way of sevenfold division: Is associated with pleasant feeling; is associated with painful feeling; is associated with neither-painful-nor-pleasant feeling; 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).* Has internal object; has external object; has both internal and external object; 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). Thus is the aggregate of perception by way of sevenfold division.phassasampayutto.

* See paragraph64.Duvidhena vedanākkhandho—* See paragraph64.atthi hetusampayutto, atthi hetuvippayutto.

Theaggregate of perception by way of twenty-fourfold division: The aggregate of perception caused by eye contact is good; is bad; is neither-good-nor-bad. Caused by ear contact.* Caused by nose contact.* Caused by tongue contact.* Caused by body contact.* The aggregate of perception caused by mind contact is good; is bad; is neither-good-nor-bad. Perception born of eye contact; perception born of ear contact; perception born of nose contact; perception born of tongue contact; perception born of body contact; perception born of mind contact. Thus is the aggregate of perception by way of twenty-fourfold division.Tividhena vedanākkhandho—* Complete each as first example.atthi kusalo, atthi akusalo, atthi abyākato …pe…. * Complete each as first example.Evaṁ dasavidhena vedanākkhandho.

The aggregate of perception by another way of twenty-fourfold division: The aggregate of perception caused by eye contact is associated with pleasant feeling;* has internal object; has external object; has both internal and external object. Caused by ear contact.*2Caused by nose contact.*2Caused by tongue contact.*2Caused by body contact.*2The aggregate of perception caused by mind contact is associated with pleasant feeling;* has internal object; has external object; has both internal and external object. Perception born of eye contact;*3perception born of mind contact. Thus is the aggregate of perception by way of twenty-fourfold division.Ekavidhena vedanākkhandho—* See paragraph64.*2Intermediate senses.*3Complete each as first example.phassasampayutto.

* See paragraph64.Duvidhena vedanākkhandho—*2Intermediate senses.atthi na hetusahetuko, atthi na hetuahetuko. *3Complete each as first example.Atthi lokiyo, atthi lokuttaro. The aggregate of perception by way of thirtyfold division: The aggregate of perception caused by eye contact 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). Caused by ear contact.* Caused by nose contact.* Caused by tongue contact.* Caused by body contact.* The aggregate of perception caused by mind contact 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). Perception born of eye contact;*2perception born of mind contact. Thus is the aggregate of perception by way of thirtyfold division.Atthi kenaci viññeyyo, atthi kenaci na viññeyyo. * Complete each as first example.*2Intermediate senses.Atthi sāsavo, atthi anāsavo. * Complete each as first example.Atthi āsavasampayutto, atthi āsavavippayutto. *2Intermediate senses.Atthi āsavavippayuttasāsavo, atthi āsavavippayuttaanāsavo …pe… atthi saraṇo, atthi araṇo.

The aggregate of perception by way of manifold division: The aggregate of perception caused by eye contact is good; is bad; is|neither-good-nor-bad; 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). Caused by ear contact.* Caused by nose contact.* Caused by tongue contact.* Caused by body contact.* The aggregate of perception caused by mind contact is good; is bad; is neither-good-nor-bad;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). Perception born of eye contact;*2perception born of mind contact. Thus is the aggregate of perception by way of manifold division.Tividhena vedanākkhandho—* Complete each as first example.*2Intermediate senses.atthi kusalo, atthi akusalo, atthi abyākato …pe…. * Complete each as first example.Evaṁ dasavidhena vedanākkhandho.

*2Intermediate senses.Ekavidhena vedanākkhandho—The aggregate of perception by another way of manifold division: The aggregate of perception caused by eye contact is associated with pleasant feeling;* has internal object; has external object; has both internal and external object; 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). Caused by ear contact.*2Caused by nose contact.*2Caused by tongue contact.*2Caused by body contact.*2The aggregate of perception caused by mind contact (is associated with pleasant feeling*) has internal object; has external object; has both internal and external object; 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). Perception born of eye contact; perception born of ear contact; perception born of nose contact; perception born of tongue contact; perception born of body contact; perception born of mind contact. Thus is the aggregate of perception by way of manifold division.phassasampayutto.

* See paragraph64.Duvidhena vedanākkhandho—* See paragraph64.atthi sahetuko, atthi ahetuko.

* Complete each as first example.Tividhena vedanākkhandho—* Complete each as first example.atthi vipāko, atthi vipākadhammadhammo, atthi nevavipākanavipākadhammadhammo. This is Called the Aggregate of PerceptionAtthi upādinnupādāniyo, atthi anupādinnupādāniyo, atthi anupādinnaanupādāniyo. 4. The Aggregate of Mental ConcomitantsAtthi saṅkiliṭṭhasaṅkilesiko, atthi asaṅkiliṭṭhasaṅkilesiko, atthi asaṅkiliṭṭhaasaṅkilesiko. Therein what is theaggregate of mental concomitants?Atthi savitakkasavicāro, atthi avitakkavicāramatto, atthi avitakkaavicāro. aggregate of mental concomitantsAtthi dassanena pahātabbo, atthi bhāvanāya pahātabbo, atthi neva dassanena na bhāvanāya pahātabbo. The aggregate of mental concomitants by way of singlefold division: Is associated with consciousness.Atthi dassanena pahātabbahetuko, atthi bhāvanāya pahātabbahetuko, atthi neva dassanena na bhāvanāya pahātabbahetuko. Theaggregate of mental concomitants by way of twofold division: Is root; is not root.Atthi ācayagāmī, atthi apacayagāmī, atthi nevācayagāmināpacayagāmī. The aggregate of mental concomitants by way of threefold division: Is good; is bad; is neither-good-nor-bad.Atthi sekkho, atthi asekkho, atthi nevasekkhanāsekkho. The aggregate of mental concomitants 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).Atthi paritto, atthi mahaggato, atthi appamāṇo. The aggregate of mental concomitants 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. Thus is the aggregate of mental concomitants by way of fivefold division.Atthi parittārammaṇo, atthi mahaggatārammaṇo, atthi appamāṇārammaṇo. The aggregate of mental concomitants by way of sixfold division: Volition born of eye contact; volition born of ear contact; volition born of nose contact; volition born of tongue contact; volition born of body contact; volition born of mind contact. Thus is the aggregate of mental concomitants by way of sixfold division.Atthi hīno, atthi majjhimo, atthi paṇīto. The aggregate of mental concomitants by way of sevenfold division: Volition born of eye contact; volition born of ear contact; volition born of nose contact; volition born of tongue contact; volition born of body contact;volition born of mind-element-contact; volition born of mind-consciousness-element-contact. Thus is the aggregate of mental concomitants by way of sevenfold division.Atthi micchattaniyato, atthi sammattaniyato, atthi aniyato. The aggregate of mental concomitants by way of eightfold division: Volition born of eye contact;* volition born of body contact that is accompanied by pleasure, that is accompanied by pain; volition born of mind-element-contact; volition born of mind-consciousness-element-contact. Thus is the aggregate of mental concomitants by way of eightfold division.Atthi maggārammaṇo, atthi maggahetuko, atthi maggādhipati. * Intermediate senses.Atthi uppanno, atthi anuppanno, atthi uppādī. * Intermediate senses.Atthi atīto, atthi anāgato, atthi paccuppanno. The aggregate of mental concomitants by way of ninefold division: Volition born of eye contact;* volition born of mind-element-contact; volition born of mind-consciousness-element-|contact that is good, that is bad, that is neither-good-nor-bad. Thus is the aggregate of mental concomitants by way of ninefold division.Atthi atītārammaṇo, atthi anāgatārammaṇo, atthi paccuppannārammaṇo. * Intermediate senses.Atthi ajjhatto, atthi bahiddho, atthi ajjhattabahiddho. * Intermediate senses.Atthi ajjhattārammaṇo, atthi bahiddhārammaṇo, atthi ajjhattabahiddhārammaṇo …pe…. The aggregate of mental concomitants by way of tenfold division: Volition born of eye contact;* volition born of body contact that is accompanied by pleasure, that is accompanied by pain; volition born of mind-element-contact; volition born of mind-consciousness-element-contact that is good, that is bad, that is neither-good-nor-bad. Thus is the aggregate of mental concomitants by way of tenfold division.Evaṁ dasavidhena vedanākkhandho.

* Intermediate senses.Ekavidhena vedanākkhandho—* Intermediate senses.phassasampayutto.

The aggregate of mental concomitants by way of singlefold division: Is associated with consciousness.Duvidhena vedanākkhandho—The aggregate of mental concomitants by way of twofold division: Is root; is not root.atthi hetusampayutto, atthi hetuvippayutto. The aggregate of mental concomitants by way of threefold division: Is associated with pleasant feeling; is associated with painful feeling; is associated with neither-painful-nor-pleasant feeling. Is resultant; is productive of resultant; is neither resultant nor productive of resultant. Is grasped (by craving and false view), is the object of the attachments; is not grasped, is the object of the attachments; is not grasped, is not the object of the attachments. Is corrupt, is the object of the corruptions; is not corrupt, is the object of the corruptions; is not corrupt, is not the object of the corruptions. Is accompanied by initial application, accompanied by sustained application; is without initial application, sustained application only; is without initial application, without sustained application. Is accompanied by zest; is accompanied by pleasure; is accompanied by indifference. Is to be abandoned by the first path; is to be abandoned by the subsequent paths; is not to be abandoned either by the first path or by the subsequent paths. Has root to be abandoned by the first path; has root to be abandoned by the subsequent paths; has no root to be abandoned either by the first path or by the subsequent paths. Is cumulative (of continuing rebirth and death); is dispersive; is neither cumulative nor dispersive. Is of the seven supramundane stages; is of the final supramundane stage; is neither of the seven supramundane stages|nor of the final supramundane stage. Is low; is sublime; is immeasurable. Has low object; has sublime object; has immeasurable object. Is inferior; is intermediate; is superior. Is a false (state with) fixed (resultant time); is a right (state with) fixed (resultant time); is of no fixed (resultant time). Has path as its object; has path as its cause; has path as its dominating factor. Is risen; is not risen; is bound to arise. Is past; is future; is present. Has past object; has future object; has present object. Is internal; is external; is both internal and external. Has internal object; has external object; has both internal and external object.* Thus is the aggregate of mental concomitants by way of tenfold division.Atthi na hetusahetuko, atthi na hetuahetuko. * See paragraph92.Atthi lokiyo, atthi lokuttaro. * See paragraph92.Atthi kenaci viññeyyo, atthi kenaci na viññeyyo. The aggregate of mental concomitants by way of singlefold division: Is associated with consciousness.Atthi sāsavo, atthi anāsavo. The aggregate of mental concomitants by way of twofold division: Is accompanied by root; is not accompanied by root.Is associated with root; is not associated with root. Is root also accompanied by root; is accompanied by root but is not root. Is root also associated with root; is associated with root but is not root. Is not root, is accompanied by root; is not root, is not accompanied by root. Is mundane; is supramundane. Is cognizable by one way; is not cognizable by another way. Is defilement; is not defilement. Is the object of the defilements; is not the object of the defilements. Is associated with the defilements; is not associated with the defilements. Is defilement also the object of the defilements; is the object of the defilements but is not defilement. Is defilement also associated with the defilements; is associated with the defilements but is not defilement. Is not associated with the defilements, is the object of the defilements; is not associated with the defilements, is not the object of the defilements. Is fetter; is not fetter. Is the object of the fetters; is not the object of the fetters. Is associated with the fetters; is not associated with the fetters. Is fetter also the object of the fetters; is the object of the fetters but is not fetter. Is fetter also associated with the fetters; is associated with the fetters but is not fetter. Is not associated with the fetters, is the object of the fetters; is not associated with the fetters, is not the object of the fetters.Atthi āsavasampayutto, atthi āsavavippayutto. Is tie; is not tie. Is the object of the ties; is not the object of the ties. Is associated with the ties; is not associated with the ties. Is|tie also the object of the ties; is the object of the ties but is not tie. Is tie also associated with the ties; is associated with the ties but is not tie.Is not associated with the ties, is the object of the ties; is not associated with the ties, is not the object of the ties. Is flood; is not flood. Is the object of the floods; is not the object of the floods. Is associated with the floods; is not associated with the floods. Is flood also the object of the floods; is the object of the floods but is not flood. Is flood also associated with the floods; is associated with the floods but is not flood. Is not associated with the floods, is the object of the floods; is not associated with the floods, is not the object of the floods. Is bond; is not bond. Is the object of the bonds; is not the object of the bonds. Is associated with the bonds; is not associated with the bonds. Is bond also the object of the bonds; is the object of the bonds but is not bond. Is bond also associated with the bonds; is associated with the bonds but is not bond. Is not associated with the bonds, is the object of the bonds; is not associated with the bonds, is not the object of the bonds. Is hindrance; is not hindrance. Is the object of the hindrances; is not the object of the hindrances. Is associated with the hindrances; is not associated with the hindrances. Is hindrance also the object of the hindrances; is the object of the hindrances but is not hindrance. Is hindrance also associated with the hindrances; is associated with the hindrances but is not hindrance. Is not associated with the hindrances, is the object of the hindrances; is not associated with the hindrances, is not the object of the hindrances.Atthi āsavavippayuttasāsavo, atthi āsavavippayuttaanāsavo. Is perversion; is not perversion. Is the object of the perversions; is not the object of the perversions. Is associated with the perversions; is not associated with the perversions. Is perversion also the object of the perversions; is the object of the perversions but is not perversion.Is not associated with the perversions, is the object of the perversions; is not associated with the perversions, is not the object of the perversions. Is grasped; is not grasped. Is attachment; is not attachment. Is the object of the attachments; is not the object of the attachments. Is associated with the attachments; is not associated with the attachments. Is attachment also the object of the attachments; is the object of the attachments but is not attachment. Is attachment also associated with the attachments; is associated with the attachments but is not attachment. Is not associated with the attachments, is the object of the attach|ments; is not associated with the attachments, is not the object of the attachments.Atthi saṁyojaniyo, atthi asaṁyojaniyo …pe… atthi saraṇo, atthi araṇo.

Is corruption; is not corruption. Is the object of the corruptions; is not the object of the corruptions. Is corrupt; is not corrupt. Is associated with the corruptions; is not associated with the corruptions. Is corruption also the object of the corruptions; is the object of the corruptions but is not corruption. Is corruption also corrupt; is corrupt but is not corruption. Is corruption also associated with the corruptions; is associated with the corruptions but is not corruption. Is not associated with the corruptions, is the object of the corruptions; is not associated with the corruptions, is not the object of the corruptions. Is to be abandoned by the first path; is not to be abandoned by the first path. Is to be abandoned by the subsequent paths; is not to be abandoned by the subsequent paths. Has root to be abandoned by the first path; has no root to be abandoned by the first path. Has root to be abandoned by the subsequent paths; has no root to be abandoned by the subsequent paths.Tividhena vedanākkhandho—Is accompanied by initial application; is without initial application. Is accompanied by sustained application; is without sustained application. Is with zest; is without zest.Is accompanied by zest; is not accompanied by zest. Is accompanied by pleasure; is not accompanied by pleasure. Is accompanied by indifference; is not accompanied by indifference. Is characteristic of the plane of desire; is not characteristic of the plane of desire. Is characteristic of the plane of form; is not characteristic of the plane of form. Is characteristic of the formless plane; is not characteristic of the formless plane. Is included (i.e. is mundane); is not included (i.e., is supramundane). Tends to release; does not tend to release. Is of fixed (resultant time); is of no fixed (resultant time). Is surpassable; is not surpassable. Is with cause of bewailing; is without cause of bewailing.atthi ajjhattārammaṇo, atthi bahiddhārammaṇo, atthi ajjhattabahiddhārammaṇo …pe…. The aggregate of mental concomitants by way of threefold division: Is good; is bad; is neither-good-nor-bad.* Thus is the aggregate of mental concomitants by way of tenfold division.Evaṁ dasavidhena vedanākkhandho.

* See paragraph92.Tikamūlakaṁ.

* See paragraph92.Ekavidhena vedanākkhandho—The aggregate of mental concomitants by way of singlefold division: Is associated with consciousness.phassasampayutto.

Theaggregate of mental concomitants by way of twofold division: Is with cause of bewailing; is without cause of bewailing.Duvidhena vedanākkhandho—The aggregate of mental concomitants by way of threefold division: Is associated with pleasant feeling;* has internal object; has external object; has both internal and external object.*2Thus is the aggregate of mental concomitants by way of tenfold division.atthi sahetuko, atthi ahetuko.

* See paragraph93.*2See paragraph92.Tividhena vedanākkhandho—* See paragraph93.atthi kusalo, atthi akusalo, atthi abyākato …pe…. *2See paragraph92.Evaṁ dasavidhena vedanākkhandho.

(Here Ends the Section) Based on the Couplets.Ekavidhena vedanākkhandho—The aggregate of mental concomitants by way of singlefold division: Is associated with consciousness.phassasampayutto.

The aggregate of mental concomitants by way of twofold division: Is root; is not root.Duvidhena vedanākkhandho—The aggregate of mental concomitants by way of threefold division: Is good; is bad; is neither-good-nor-bad.* Thus is the aggregate of mental concomitants by way of tenfold division.atthi hetusampayutto, atthi hetuvippayutto.

* See paragraph92.Tividhena vedanākkhandho—* See paragraph92.atthi vipāko, atthi vipākadhammadhammo, atthi nevavipākanavipākadhammadhammo …pe…. The aggregate of mental concomitants by way of singlefold division: Is associated with consciousness.Evaṁ dasavidhena vedanākkhandho.

The aggregate of mental concomitants by way of twofold division: Is with cause of bewailing; is without cause of bewailing.Ekavidhena vedanākkhandho—The aggregate of mental concomitants by way of threefold division: Is good; is bad; is neither-good-nor-bad.* Thus is the aggregate of mental concomitants by way of tenfold division.phassasampayutto.

* See paragraph92.Duvidhena vedanākkhandho—* See paragraph92.atthi na hetusahetuko, atthi na hetuahetuko.

The aggregate of mental concomitants by way of singlefold division: Is associated with consciousness.Tividhena vedanākkhandho—The aggregate of mental concomitants by way of twofold division: Is root; is not root.atthi upādinnupādāniyo, atthi anupādinnupādāniyo, atthi anupādinnaanupādāniyo …pe…. The aggregate of mental concomitants by way of threefold division: Has internal object; has external object; has both internal and external object.* Thus is the aggregate of mental concomitants by way of tenfold division.Evaṁ dasavidhena vedanākkhandho.

* See paragraph92.Ekavidhena vedanākkhandho—* See paragraph92.phassasampayutto.

The aggregate of mental concomitants by way of singlefold division: Is associated with consciousness.Duvidhena vedanākkhandho—The aggregate of mental concomitants by way of twofold division: Is with cause of bewailing; is without cause of bewailing.atthi lokiyo, atthi lokuttaro.

The aggregate of mental concomitants by way of threefold division: Has internal object; has external object; has both internal and external object.* Thus is the aggregate of mental concomitants by way of tenfold division.Tividhena vedanākkhandho—* See paragraph92.atthi saṅkiliṭṭhasaṅkilesiko, atthi asaṅkiliṭṭhasaṅkilesiko, atthi asaṅkiliṭṭhaasaṅkilesiko …pe…. * See paragraph92.Evaṁ dasavidhena vedanākkhandho.

(Here Ends the Section) Based on the Triplets.Ekavidhena vedanākkhandho—The aggregate of mental concomitants by way of singlefold division: Is associated with consciousness.phassasampayutto.

The aggregate of mental concomitants by way of twofold division: Is root; is not root.Duvidhena vedanākkhandho—The aggregate of mental concomitants by way of threefold division: Is good; is bad; is neither-good-nor-bad.* Thus is the aggregate of mental concomitants by way of tenfold division.atthi kenaci viññeyyo, atthi kenaci na viññeyyo.

* See paragraph92.Tividhena vedanākkhandho—* See paragraph92.atthi savitakkasavicāro, atthi avitakkavicāramatto, atthi avitakkaavicāro …pe…. The aggregate of mental concomitants by way of singlefold division: Is associated with consciousness.Evaṁ dasavidhena vedanākkhandho.

The aggregate of mental concomitants by way of twofold division: Is accompanied by root; is not accompanied by root.Ekavidhena vedanākkhandho—The aggregate of mental concomitants by way of threefold division: Is associated with pleasant feeling; is associated with painful feeling; is associated with neither-painful-nor-pleasant feeling.* Thus is the aggregate of mental concomitants by way of tenfold division.phassasampayutto.

* See paragraph92.Duvidhena vedanākkhandho—* See paragraph92.atthi sāsavo, atthi anāsavo.

The aggregate of mental concomitants by way of singlefold division: Is associated with consciousness.Tividhena vedanākkhandho—The aggregate of mental concomitants by way of twofold division: Is associated with root; is not associated with root.atthi dassanena pahātabbo, atthi bhāvanāya pahātabbo, atthi neva dassanena na bhāvanāya pahātabbo …pe…. The aggregate of mental concomitants by way of threefold division: Is resultant; is productive of resultant; is neither resultant nor|productive of resultant.* Thus is the aggregate of mental concomitants by way of tenfold division.Evaṁ dasavidhena vedanākkhandho.

* See paragraph92.Ekavidhena vedanākkhandho—* See paragraph92.phassasampayutto.

The aggregate of mental concomitants by way of singlefold division: Is associated with consciousness.Duvidhena vedanākkhandho—The aggregate of mental concomitants by way of twofold division: Is root also accompanied by root; is accompanied by root but is not root.atthi āsavasampayutto, atthi āsavavippayutto.

The aggregate of mental concomitants by way of threefold division: Is grasped, is the object of the attachments; is not grasped, is the object of the attachments; is not grasped, is not the object of the attachments.* Thus is the aggregate of mental concomitants by way of tenfold division.Tividhena vedanākkhandho—* See paragraph92.atthi dassanena pahātabbahetuko, atthi bhāvanāya pahātabbahetuko, atthi neva dassanena na bhāvanāya pahātabbahetuko …pe…. * See paragraph92.Evaṁ dasavidhena vedanākkhandho.

The aggregate of mental concomitants by way of singlefold division: Is associated with consciousness.Ekavidhena vedanākkhandho—The aggregate of mental concomitants by way of twofold division: Is root also associated with root; is associated with root but is not root.phassasampayutto.

The aggregate of mental concomitants by way of threefold division: Is corrupt, is the object of the corruptions; is not corrupt, is the object of the corruptions; is not corrupt, is not the object of the corruptions.* Thus is the aggregate of mental concomitants by way of tenfold division.Duvidhena vedanākkhandho—* See paragraph92.atthi āsavavippayuttasāsavo, atthi āsavavippayuttaanāsavo.

* See paragraph92.Tividhena vedanākkhandho—The aggregate of mental concomitants by way of singlefold division: Is associated with consciousness.atthi ācayagāmī, atthi apacayagāmī, atthi nevācayagāmināpacayagāmī …pe…. The aggregate of mental concomitants by way of twofold division: Is not root, is accompanied by root; is not root, is not accompanied by root.Evaṁ dasavidhena vedanākkhandho.

The aggregate of mental concomitants by way of threefold division: Is accompanied by initial application, accompanied by sustained application; is without initial application, sustained application only; is without initial application, without sustained application.* Thus is the aggregate of mental concomitants by way of tenfold division.Ekavidhena vedanākkhandho—* See paragraph92.phassasampayutto.

* See paragraph92.Duvidhena vedanākkhandho—The aggregate of mental concomitants by way of singlefold division: Is associated with consciousness.atthi saṁyojaniyo, atthi asaṁyojaniyo.

The aggregate of mental concomitants by way of twofold division: Is mundane; is supramundane.Tividhena vedanākkhandho—The aggregate of mental concomitants by way of threefold division: Is accompanied by zest; is accompanied by pleasure; is accompanied by indifference.* Thus is the aggregate of mental concomitants by way of tenfold division.atthi sekkho, atthi asekkho, atthi nevasekkhanāsekkho …pe…. * See paragraph92.Evaṁ dasavidhena vedanākkhandho.

* See paragraph92.Ekavidhena vedanākkhandho—The aggregate of mental concomitants by way of singlefold division: Is associated with consciousness.phassasampayutto.

The aggregate of mental concomitants by way of twofold division: Is cognizable by one way; is not cognizable by another way.Duvidhena vedanākkhandho—The aggregate of mental concomitants by way of threefold division: Is to be abandoned by the first path; is to be abandoned by the subsequent paths; is not to be abandoned either by the first path or by the subsequent paths.* Thus is the aggregate of mental concomitants by way of tenfold division.atthi saṁyojanasampayutto, atthi saṁyojanavippayutto.

* See paragraph92.Tividhena vedanākkhandho—* See paragraph92.atthi paritto, atthi mahaggato, atthi appamāṇo …pe…. The aggregate of mental concomitants by way of singlefold division: Is associated with consciousness.Evaṁ dasavidhena vedanākkhandho.

The aggregate of mental concomitants by way of twofold division: Is defilement; is not defilement.Ekavidhena vedanākkhandho—The aggregate of mental concomitants by way of threefold division: Has root to be abandoned by the first path; has root to be abandoned by the subsequent paths; has no root to be abandoned either by the first path or by the subsequent paths.* Thus is the aggregate of mental concomitants by way of tenfold division.phassasampayutto.

* See paragraph92.Duvidhena vedanākkhandho—* See paragraph92.atthi saṁyojanavippayuttasaṁyojaniyo, atthi saṁyojanavippayuttaasaṁyojaniyo.

The aggregate of mental concomitants by way of singlefold division: Is associated with consciousness.Tividhena vedanākkhandho—The aggregate of mental concomitants by way of twofold division: Is the object of the defilements; is not the object of the defilements.atthi parittārammaṇo, atthi mahaggatārammaṇo, atthi appamāṇārammaṇo …pe…. The aggregate of mental concomitants by way of threefold divi|sion: Is cumulative; is dispersive; is neither cumulative nor dispersive.* Thus is the aggregate of mental concomitants by way of tenfold division.Evaṁ dasavidhena vedanākkhandho.

* See paragraph92.Ekavidhena vedanākkhandho—* See paragraph92.phassasampayutto.

The aggregate of mental concomitants by way of singlefold division: Is associated with consciousness.Duvidhena vedanākkhandho—The aggregate of mental concomitants by way of twofold division: Is associated with the defilements; is not associated with the defilements.atthi ganthaniyo, atthi aganthaniyo.

The aggregate of mental concomitants by way of threefold division: Is of the seven supramundane stages; is of the final supramundane stage; is neither of the seven supramundane stages nor of the final supramundane stage.* Thus is the aggregate of mental concomitants by way of tenfold division.Tividhena vedanākkhandho—* See paragraph92.atthi hīno, atthi majjhimo, atthi paṇīto …pe…. * See paragraph92.Evaṁ dasavidhena vedanākkhandho.

The aggregate of mental concomitants by way of singlefold division: Is associated with consciousness.Ekavidhena vedanākkhandho—The aggregate of mental concomitants by way of twofold division: Is defilement also the object of the defilements; is the object of the defilements but is not defilement.phassasampayutto.

The aggregate of mental concomitants by way of threefold division: Is low; is sublime; is immeasurable.* Thus is the aggregate of mental concomitants by way of tenfold division.Duvidhena vedanākkhandho—* See paragraph92.atthi ganthasampayutto, atthi ganthavippayutto.

* See paragraph92.Tividhena vedanākkhandho—The aggregate of mental concomitants by way of singlefold division: Is associated with consciousness.atthi micchattaniyato, atthi sammattaniyato, atthi aniyato …pe…. The aggregate of mental concomitants by way of twofold division: Is defilement also associated with the defilements; is associated with the defilements but is not defilement.Evaṁ dasavidhena vedanākkhandho.

The aggregate of mental concomitants by way of threefold division: Has low object; has sublime object; has immeasurable object.* Thus is the aggregate of mental concomitants by way of tenfold division.Ekavidhena vedanākkhandho—* See paragraph92.phassasampayutto.

* See paragraph92.Duvidhena vedanākkhandho—The aggregate of mental concomitants by way of singlefold division: Is associated with consciousness.atthi ganthavippayuttaganthaniyo, atthi ganthavippayuttaaganthaniyo.

Theaggregate of mental concomitants by way of twofold division: Is not associated with the defilements, is the object of the defilements; is not associated with the defilements, is not the object of the defilements.Tividhena vedanākkhandho—The aggregate of mental concomitants by way of threefold division: Is inferior; is intermediate; is superior.* Thus is the aggregate of mental concomitants by way of tenfold division.atthi maggārammaṇo, atthi maggahetuko, atthi maggādhipati …pe…. * See paragraph92.Evaṁ dasavidhena vedanākkhandho.

* See paragraph92.Ekavidhena vedanākkhandho—The aggregate of mental concomitants by way of singlefold division: Is associated with consciousness.phassasampayutto.

The aggregate of mental concomitants by way of twofold division: Is fetter; is not fetter.Duvidhena vedanākkhandho—The aggregate of mental concomitants by way of threefold division: Is a false (state with) fixed (resultant time); is a right (state with) fixed (resultant time); is of no fixed (resultant time).* Thus is the aggregate of mental concomitants by way of tenfold division.atthi oghaniyo, atthi anoghaniyo.

* See paragraph92.Tividhena vedanākkhandho—* See paragraph92.atthi uppanno, atthi anuppanno, atthi uppādī …pe…. The aggregate of mental concomitants by way of singlefold division: Is associated with consciousness.Evaṁ dasavidhena vedanākkhandho.

The aggregate of mental concomitants by way of twofold division: Is the object of the fetters; is not the object of the fetters.Ekavidhena vedanākkhandho—The aggregate of mental concomitants by way of threefold division: Has path as its object; has path as its cause; has path as its dominating factor.* Thus is the aggregate of mental concomitants by way of tenfold division.phassasampayutto.

* See paragraph92.Duvidhena vedanākkhandho—* See paragraph92.atthi oghasampayutto, atthi oghavippayutto.

The aggregate of mental concomitants by way of singlefold division: Is associated with consciousness.Tividhena vedanākkhandho—The aggregate of mental concomitants by way of twofold division: Is associated with the fetters; is not associated with the fetters.atthi atīto, atthi anāgato, atthi paccuppanno …pe…. The aggregate of mental concomitants by way of threefold division: Is risen; is not risen; is bound to arise.* Thus is the aggregate of mental concomitants by way of tenfold division.Evaṁ dasavidhena vedanākkhandho.

* See paragraph92.Ekavidhena vedanākkhandho—* See paragraph92.phassasampayutto.

The aggregate of mental concomitants by way of singlefold division: Is associated with consciousness.Duvidhena vedanākkhandho—The aggregate of mental concomitants by way of twofold division: Is fetter also the object of the fetters; is the object of the fetters but is not fetter.atthi oghavippayuttaoghaniyo, atthi oghavippayuttaanoghaniyo.

The aggregate of mental concomitants by way of threefold division: Is past; is future; is present.* Thus is the aggregate of mental concomitants by way of tenfold division.Tividhena vedanākkhandho—* See paragraph92.atthi atītārammaṇo, atthi anāgatārammaṇo, atthi paccuppannārammaṇo …pe…. * See paragraph92.Evaṁ dasavidhena vedanākkhandho.

The aggregate of mental concomitants by way of singlefold division: Is associated with consciousness.Ekavidhena vedanākkhandho—The aggregate of mental concomitants by way of twofold division: Is fetter also associated with the fetters; is associated with the fetters but is not fetter.phassasampayutto.

The aggregate of mental concomitants by way of threefold division: Has past object; has future object; has present object.* Thus is the aggregate of mental concomitants by way of tenfold division.Duvidhena vedanākkhandho—* See paragraph92.atthi yoganiyo, atthi ayoganiyo.

* See paragraph92.Tividhena vedanākkhandho—The aggregate of mental concomitants by way of singlefold division: Is associated with consciousness.atthi ajjhatto, atthi bahiddho, atthi ajjhattabahiddho …pe…. The aggregate of mental concomitants by way of twofold division: Is not associated with the fetters, is the object of the fetters; is not associated with the fetters, is not the object of the fetters.Evaṁ dasavidhena vedanākkhandho.

The aggregate of mental concomitants by way of threefold division: Is internal; is external; is both internal and external.* Thus is the aggregate of mental concomitants by way of tenfold division.Ekavidhena vedanākkhandho—* See paragraph92.phassasampayutto.

* See paragraph92.Duvidhena vedanākkhandho—The aggregate of mental concomitants by way of singlefold division: Is associated with consciousness.atthi yogasampayutto, atthi yogavippayutto.

The aggregate of mental concomitants by way of twofold division: Is tie; is not tie.Tividhena vedanākkhandho—The aggregate of mental concomitants by way of threefold division: Has internal object; has external object; has both internal|and external object.* Thus is the aggregate of mental concomitants by way of tenfold division.atthi ajjhattārammaṇo, atthi bahiddhārammaṇo, atthi ajjhattabahiddhārammaṇo …pe…. * See paragraph92.Evaṁ dasavidhena vedanākkhandho.

* See paragraph92.Ubhatovaḍḍhakaṁ.

(Here Ends the Section of) Reciprocal Increase.Sattavidhena vedanākkhandho—The aggregate of mental concomitants by way of sevenfold division: Is good; is bad; is neither-good-nor-bad; 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). Thus is the aggregate of mental concomitants by way of sevenfold division.atthi kusalo, atthi akusalo, atthi abyākato, atthi kāmāvacaro, atthi rūpāvacaro, atthi arūpāvacaro, atthi apariyāpanno. The aggregate of mental concomitants by another way of sevenfold division: Is associated with pleasant feeling; is associated with painful feeling; is associated with neither-painful-nor-pleasant feeling; 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).* Has internal object; has external object; has both internal and external object; 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). Thus is the aggregate of mental concomitants by way of sevenfold division.Evaṁ sattavidhena vedanākkhandho.

* See paragraph93.Aparopi sattavidhena vedanākkhandho—* See paragraph93.atthi vipāko …pe… atthi ajjhattārammaṇo, atthi bahiddhārammaṇo, atthi ajjhattabahiddhārammaṇo, atthi kāmāvacaro, atthi rūpāvacaro, atthi arūpāvacaro, atthi apariyāpanno. The aggregate of mental concomitants by way of twenty-fourfold division: The aggregate of mental concomitants caused by eye contact is good; is bad; is neither-good-nor-bad. Caused by ear contact.* Caused by nose contact.* Caused by tongue contact.* Caused by body contact.* The aggregate of mental concomitants caused by mind contact is good; is bad; is neither-good-nor-bad. Volition born of eye contact;*2volition born of mind contact. Thus is the aggregate of mental concomitants by way of twenty-fourfold division.Evaṁ sattavidhena vedanākkhandho.

* Complete as first example.*2Intermediate senses.Catuvīsatividhena vedanākkhandho—* Complete as first example.cakkhusamphassapaccayā vedanākkhandho atthi kusalo, atthi akusalo, atthi abyākato; *2Intermediate senses.sotasamphassapaccayā vedanākkhandho …pe… The aggregate of mental concomitants by another way of twenty-fourfold division: The aggregate of mental concomitants caused by eye contact is associated with pleasant feeling;* has internal object; has external object; has both internal and external object.|Caused by ear contact.*2Caused by nose contact.*2Caused by tongue contact.*2Caused by body contact.*2The aggregate of mental concomitants caused by mind contact is associated with pleasant feeling;* has internal object; has external object; has both internal and external object. Volition born of eye contact; volition born of ear contact; volition born of nose contact; volition born of tongue contact; volition born of body contact; volition born of mind contact. Thus is the aggregate of mental concomitants by way of twenty-fourfold division.ghānasamphassapaccayā vedanākkhandho …pe… * See paragraph93.*2Complete each as first example.jivhāsamphassapaccayā vedanākkhandho …pe… * See paragraph93.kāyasamphassapaccayā vedanākkhandho …pe… *2Complete each as first example.manosamphassapaccayā vedanākkhandho atthi kusalo, atthi akusalo, atthi abyākato; The aggregate of mental concomitants by way of thirtyfold division: The aggregate of mental concomitants caused by eye contact 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). Caused by ear contact.* Caused by nose contact.*Caused by tongue contact.* Caused by body contact.* The aggregate of mental concomitants caused by mind contact 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). Volition born of eye contact;*2volition born of mind contact. Thus is the aggregate of mental concomitants by way of thirtyfold division.cakkhusamphassajā vedanā, sotasamphassajā vedanā, ghānasamphassajā vedanā, jivhāsamphassajā vedanā, kāyasamphassajā vedanā, manosamphassajā vedanā. * Complete as first example.*2Intermediate senses.Evaṁ catuvīsatividhena vedanākkhandho.

* Complete as first example.Aparopi catuvīsatividhena vedanākkhandho—*2Intermediate senses.cakkhusamphassapaccayā vedanākkhandho atthi vipāko …pe… atthi ajjhattārammaṇo, atthi bahiddhārammaṇo, atthi ajjhattabahiddhārammaṇo, cakkhusamphassajā vedanā …pe… The aggregate of mental concomitants by way of manifold division: The aggregate of mental concomitants caused by eye contact is good; is bad; is neither-good-nor-bad; 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). Caused by ear contact.* Caused by nose contact.* Caused by tongue contact.* Caused by body contact.* The aggregate of mental concomitants caused by mind contact is good; is bad; is neither-good-nor-bad; 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). Volition born of eye contact; volition born of ear contact; volition born of nose contact; volition born of tongue contact; volition born of body contact; volition born of mind contact. Thus is the aggregate of mental concomitants by way of manifold division.manosamphassajā vedanā; * Complete as first example.sotasamphassapaccayā vedanākkhandho …pe… * Complete as first example.ghānasamphassapaccayā vedanākkhandho …pe… Theaggregate of mental concomitants by another way of manifold division: The aggregate of mental concomitants caused by eye contact is associated with pleasant feeling; is associated with painful feeling; is associated with neither-painful-nor-pleasant feeling.* Has internal object; has external object; has both internal and external object; 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). Caused by ear contact.*2Caused by nose contact.*2Caused by tongue contact.*2Caused by body contact.*2The aggregate of mental concomitants caused by mind contact is associated with pleasant feeling;* has internal object; has external object; has both internal and external object; 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). Volition born of eye contact; volition born of ear contact; volition born of nose contact; volition born of tongue contact; volition born of body contact; volition born of mind contact. Thus is the aggregate of mental concomitants by way of manifold division.jivhāsamphassapaccayā vedanākkhandho …pe… * See paragraph93.*2Complete each as first example.kāyasamphassapaccayā vedanākkhandho …pe… * See paragraph93.manosamphassapaccayā vedanākkhandho atthi vipāko …pe… atthi ajjhattārammaṇo, atthi bahiddhārammaṇo, atthi ajjhattabahiddhārammaṇo, cakkhusamphassajā vedanā …pe… *2Complete each as first example.manosamphassajā vedanā. This is Called the Aggregate of Mental ConcomitantsEvaṁ catuvīsatividhena vedanākkhandho.

5. The Aggregate of ConsciousnessTiṁsavidhena vedanākkhandho—Therein what is theaggregate of consciousness? The aggregate of consciousness by way of singlefold division: Is associated with contact.cakkhusamphassapaccayā vedanākkhandho atthi kāmāvacaro, atthi rūpāvacaro, atthi arūpāvacaro, atthi apariyāpanno; aggregate of consciousnesssotasamphassapaccayā …pe… The aggregate of consciousness by way of twofold division: Is accompanied by root; is not accompanied by root.ghānasamphassapaccayā …pe… The aggregate of consciousness by way of threefold division: Is good; is bad; is neither-good-nor-bad.jivhāsamphassapaccayā …pe… The aggregate of consciousness 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).kāyasamphassapaccayā …pe… The aggregate of consciousness by way of fivefold division: Is associated with the controlling faculty of pleasure (physical); is associated with the controlling faculty of pain (physical); is asso|ciated with the controlling faculty of mental pleasure; is associated with the controlling faculty of mental pain; is associated with the controlling faculty of indifference. Thus is the aggregate of consciousness by way of fivefold division.manosamphassapaccayā vedanākkhandho atthi kāmāvacaro, atthi rūpāvacaro, atthi arūpāvacaro, atthi apariyāpanno; The aggregate of consciousness by way of sixfold division: Eye consciousness; ear consciousness; nose consciousness; tongue consciousness; body consciousness; mind consciousness. Thus is the aggregate of consciousness by way of sixfold division.cakkhusamphassajā vedanā, sotasamphassajā vedanā, ghānasamphassajā vedanā, jivhāsamphassajā vedanā, kāyasamphassajā vedanā, manosamphassajā vedanā. The aggregate of consciousness by way of sevenfold division: Eye consciousness; ear consciousness; nose consciousness; tongue consciousness; body consciousness; mind element; mind-consciousness-element. Thus is the aggregate of consciousness by way of sevenfold division.Evaṁ tiṁsavidhena vedanākkhandho.

The aggregate of consciousness by way of eightfold division: Eye consciousness; ear consciousness; nose consciousness; tongue consciousness; body consciousness that is accompanied by pleasure, that is accompanied by pain; mind element; mind-consciousness-element. Thus is the aggregate of consciousness by way of eightfold division.Bahuvidhena vedanākkhandho—The aggregate of consciousness by way of ninefold division: Eye consciousness; ear consciousness; nose consciousness; tongue consciousness; body consciousness; mind element; mind-consciousness-element that is good, that is bad, that is neither-good-nor-bad. Thus is the aggregate of consciousness by way of ninefold division.cakkhusamphassapaccayā vedanākkhandho atthi kusalo, atthi akusalo, atthi abyākato, atthi kāmāvacaro, atthi rūpāvacaro, atthi arūpāvacaro, atthi apariyāpanno; The aggregate of consciousness 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 the aggregate of consciousness by way of tenfold division.sotasamphassapaccayā …pe… * Intermediate senses.ghānasamphassapaccayā …pe… * Intermediate senses.jivhāsamphassapaccayā …pe… The aggregate of consciousness by way of singlefold division: Is associated with contact.kāyasamphassapaccayā …pe… The aggregate of consciousness by way of twofold division: Is accompanied by root; is not accompanied by root.manosamphassapaccayā vedanākkhandho atthi kusalo, atthi akusalo, atthi abyākato, atthi kāmāvacaro, atthi rūpāvacaro, atthi arūpāvacaro, atthi apariyāpanno; The aggregate of consciousness by way of threefold division: Is associated with pleasant feeling; is associated with painful feeling; is associated with neither-painful-nor-pleasant feeling.Is|resultant; is productive of resultant; is neither resultant nor productive of resultant. Is grasped (by craving and false view), is the object of the attachments; is not grasped, is the object of the attachments; is not grasped, is not the object of the attachments. Is corrupt, is the object of the corruptions; is not corrupt, is the object of the corruptions; is not corrupt, is not the object of the corruptions. Is accompanied by initial application, accompanied by sustained application; is without initial application, sustained application only; is without initial application, without sustained application. Is accompanied by zest; is accompanied by pleasure; is accompanied by indifference. Is to be abandoned by the first path; is to be abandoned by the subsequent paths; is not to be abandoned either by the first path or by the subsequent paths. Has root to be abandoned by the first path; has root to be abandoned by the subsequent paths; has no root to be abandoned either by the first path or by the subsequent paths. Is cumulative (of continuing rebirth and death); is dispersive; is neither cumulative nor dispersive. Is of the seven supramundane stages; is of the final supramundane stage; is neither of the seven supramundane stages nor of the final supramundane stage. Is low; is sublime; is immeasurable. Has low object; has sublime object; has immeasurable object. Is inferior; is intermediate; is superior. Is a false (state with) fixed (resultant time); is a right (state with) fixed (resultant time); is of no fixed (resultant time). Has path as its object; has path as its cause; has path as its dominating factor. Is risen; is not risen; is bound to arise. Is past; is future; is present. Has past object; has future object; has present object. Is internal; is external; is both internal and external. Has internal object; has external object; has both internal and external object.* Thus is the aggregate of consciousness by way of tenfold division.cakkhusamphassajā vedanā, sotasamphassajā vedanā, ghānasamphassajā vedanā, jivhāsamphassajā vedanā, kāyasamphassajā vedanā, manosamphassajā vedanā. * See paragraph121.Evaṁ bahuvidhena vedanākkhandho.

* See paragraph121.Aparopi bahuvidhena vedanākkhandho—The aggregate of consciousness by way of singlefold division: Is associated with contact.cakkhusamphassapaccayā vedanākkhandho atthi vipāko …pe… atthi ajjhattārammaṇo, atthi bahiddhārammaṇo, atthi ajjhattabahiddhārammaṇo, atthi kāmāvacaro, atthi rūpāvacaro, atthi arūpāvacaro, atthi apariyāpanno; The aggregate of consciousness by way of twofold division: Is associated with root; is not associated with root. Is not root, is accompanied by root; is not root, is not accompanied by root. Is mundane; is supramundane. Is cognizable by one way; is not cognizable by another way. Is the object of the defilements; is not the object of the defilements. Is associated with the defilements; is|not associated with the defilements. Is not associated with the defilements, is the object of the defilements; is not associated with the defilements, is not the object of the defilements. Is the object of the fetters; is not the object of the fetters. Is associated with the fetters; is not associated with the fetters. Is not associated with the fetters, is the object of the fetters; is not associated with the fetters, is not the object of the fetters.sotasamphassapaccayā vedanākkhandho …pe… Is the object of the ties; is not the object of the ties. Is associated with the ties; is not associated with the ties. Is not associated with the ties, is the object of the ties; is not associated with the ties, is not the object of the ties. Is the object of the floods; is not the object of the floods. Is associated with the floods; is not associated with the floods. Is not associated with the floods, is the object of the floods; is not associated with the floods, is not the object of the floods. Is the object of the bonds; is not the object of the bonds. Is associated with the bonds; is not associated with the bonds. Is not associated with the bonds, is the object of the bonds; is not associated with the bonds, is not the object of the bonds. Is the object of the hindrances;is not the object of the hindrances. Is associated with the hindrances; is not associated with the hindrances. Is not associated with the hindrances, is the object of the hindrances; is not associated with the hindrances, is not the object of the hindrances.ghānasamphassapaccayā vedanākkhandho …pe… Is the object of the perversions; is not the object of the perversions. Is associated with the perversions; is not associated with the perversions. Is not associated with the perversions, is the object of the perversions; is not associated with the perversions, is not the object of the perversions. Is grasped; is not grasped. Is the object of the attachments; is not the object of the attachments. Is associated with the attachments; is not associated with the attachments. Is not associated with the attachments, is the object of the attachments; is not associated with the attachments, is not the object of the attachments. Is the object of the corruptions; is not the object of the corruptions. Is corrupt; is not corrupt. Is associated with the corruptions; is not associated with the corruptions. Is not associated with the corruptions, is the object of the corruptions; is not associated with the corruptions, is not the object of the corruptions. Is to be abandoned by the first path; is not to be abandoned by the first path. Is to be abandoned by the subsequent paths; is not to be abandoned by the subsequent paths. Has root to be abandoned by|the first path; has no root to be abandoned by the first path. Has root to be abandoned by the subsequent paths; has no root to be abandoned by the subsequent paths.jivhāsamphassapaccayā vedanākkhandho …pe… Is accompanied by initial application; is without initial application. Is accompanied by sustained application; is without sustained application. Is with zest; is without zest. Is accompanied by zest; is not accompanied by zest. Is accompanied by pleasure; is not accompanied by pleasure. Is accompanied by indifference; is not accompanied by indifference. Is characteristic of the plane of desire; is not characteristic of the plane of desire. Is characteristic of the plane of form; is not characteristic of the plane of form. Is characteristic of the formless plane; is not characteristic of the formless plane. Is included (i.e. is mundane); is not included (i.e. is supramundane). Tends to release; does not tend to release. Is of fixed (resultant time); is of no fixed (resultant time). Is surpassable; is not surpassable. Is with cause of bewailing; is without cause of bewailing.kāyasamphassapaccayā vedanākkhandho …pe… The aggregate of consciousness by way of threefold division: Is good; is bad; is neither-good-nor-bad.* Thus is the aggregate of consciousness by way of tenfold division.manosamphassapaccayā vedanākkhandho atthi vipāko …pe… atthi ajjhattārammaṇo, atthi bahiddhārammaṇo, atthi ajjhattabahiddhārammaṇo, atthi kāmāvacaro, atthi rūpāvacaro, atthi arūpāvacaro, atthi apariyāpanno; * See paragraph121.cakkhusamphassajā vedanā, sotasamphassajā vedanā, ghānasamphassajā vedanā, jivhāsamphassajā vedanā, kāyasamphassajā vedanā, manosamphassajā vedanā. * See paragraph121.Evaṁ bahuvidhena vedanākkhandho.

The aggregate of consciousness by way of singlefold division: Is associated with contact.Ayaṁ vuccati vedanākkhandho.

The aggregate of consciousness by way of twofold division: Is with cause of bewailing; is without cause of bewailing.2.3. Saññākkhandha

The aggregate of consciousness by way of threefold division: Is associated with pleasant feeling; is associated with painful feeling; is associated with neither-painful-nor-pleasant feeling. Is resultant;* has internal object; has external object; has both internal and external object.*2Thus is the aggregate of consciousness by way of tenfold division.Tattha katamo saññākkhandho? * See paragraph122.*2See paragraph121.Ekavidhena saññākkhandho—* See paragraph122.phassasampayutto.

*2See paragraph121.Duvidhena saññākkhandho—(Here Ends the Section) Based on the Coupletsatthi sahetuko, atthi ahetuko.

The aggregate of consciousness by way of singlefold division: Is associated with contact.Tividhena saññākkhandho—Theaggregate of consciousness by way of twofold division: Is accompanied by root; is not accompanied by root.atthi kusalo, atthi akusalo, atthi abyākato.

The aggregate of consciousness by way of threefold division: Is good; is bad; is neither-good-nor-bad.* Thus is the aggregate of consciousness by way of tenfold division.Catubbidhena saññākkhandho—* See paragraph121.atthi kāmāvacaro, atthi rūpāvacaro, atthi arūpāvacaro, atthi apariyāpanno.

* See paragraph121.Pañcavidhena saññākkhandho—The aggregate of consciousness by way of singlefold division: Is associated with contact.atthi sukhindriyasampayutto, atthi dukkhindriyasampayutto, atthi somanassindriyasampayutto, atthi domanassindriyasampayutto, atthi upekkhindriyasampayutto. The aggregate of consciousness by way of twofold division: Is associated with root; is not associated with root.* Is with cause of bewailing; is without cause of bewailing.Evaṁ pañcavidhena saññākkhandho.

* See paragraph123.Chabbidhena saññākkhandho—* See paragraph123.cakkhusamphassajā saññā, sotasamphassajā saññā, ghānasamphassajā saññā, jivhāsamphassajā saññā, kāyasamphassajā saññā, manosamphassajā saññā. The aggregate of consciousness by way of threefold division: Is good; is bad; is neither-good-nor-bad.* Thus is the aggregate of consciousness by way of tenfold division.Evaṁ chabbidhena saññākkhandho.

* See paragraph121.Sattavidhena saññākkhandho—* See paragraph121.cakkhusamphassajā saññā, sotasamphassajā saññā, ghānasamphassajā saññā, jivhāsamphassajā saññā, kāyasamphassajā saññā, manodhātusamphassajā saññā, manoviññāṇadhātusamphassajā saññā. The aggregate of consciousness by way of singlefold division: Is associated with contact.Evaṁ sattavidhena saññākkhandho.

The aggregate of consciousness by way of twofold division: Is accompanied by root; is not accompanied by root.Aṭṭhavidhena saññākkhandho—The aggregate of consciousness by way of threefold division: Is associated with pleasant feeling; is associated with painful feeling; is associated with neither-painful-nor-pleasant feeling. Is resultant;* has internal object; has external object; has both internal and external object.*2Thus is the aggregate of consciousness by way of tenfold division.cakkhusamphassajā saññā …pe… * See paragraph122.*2See paragraph121.kāyasamphassajā saññā atthi sukhasahagatā, atthi dukkhasahagatā, manodhātusamphassajā saññā, manoviññāṇadhātusamphassajā saññā. * See paragraph122.Evaṁ aṭṭhavidhena saññākkhandho.

*2See paragraph121.Navavidhena saññākkhandho—The aggregate of consciousness by way of singlefold division: Is associated with contact.cakkhusamphassajā saññā …pe… The aggregate of consciousness by way of twofold division: Is associated with root; is not associated with root.* Is with cause of bewailing; is without cause of bewailing.kāyasamphassajā saññā, manodhātusamphassajā saññā, manoviññāṇadhātusamphassajā saññā atthi kusalā, atthi akusalā, atthi abyākatā. * See paragraph123.Evaṁ navavidhena saññākkhandho.

* See paragraph123.Dasavidhena saññākkhandho—The aggregate of consciousness by way of threefold division: Has internal object; has external object; has both internal and|external object.* Thus is the aggregate of consciousness by way of tenfold division.cakkhusamphassajā saññā …pe… * See paragraph121.kāyasamphassajā saññā atthi sukhasahagatā, atthi dukkhasahagatā, manodhātusamphassajā saññā, manoviññāṇadhātusamphassajā saññā atthi kusalā, atthi akusalā, atthi abyākatā. * See paragraph121.Evaṁ dasavidhena saññākkhandho.

(Here Ends the Section) Based on the TripletsEkavidhena saññākkhandho—The aggregate of consciousness by way of singlefold division: Is associated with contact.phassasampayutto.

The aggregate of consciousness by way of twofold division: Is accompanied by root; is not accompanied by root.Duvidhena saññākkhandho—The aggregate of consciousness by way of threefold division: Is good; is bad; is neither-good-nor-bad.* Thus is the aggregate of consciousness by way of tenfold division.atthi sahetuko, atthi ahetuko.

* See paragraph121.Tividhena saññākkhandho—* See paragraph121.atthi sukhāya vedanāya sampayutto, atthi dukkhāya vedanāya sampayutto, atthi adukkhamasukhāya vedanāya sampayutto …pe…. The aggregate of consciousness by way of singlefold division: Is associated with contact.Evaṁ dasavidhena saññākkhandho.

The aggregate of consciousness by way of twofold division: Is associated with root; is not associated with root.Ekavidhena saññākkhandho—The aggregate of consciousness by way of threefold division: Is associated with pleasant feeling; is associated with painful feeling; is associated with neither-painful-nor-pleasant feeling.* Thus is the aggregate of consciousness by way of tenfold division.phassasampayutto.

* See paragraph121.Duvidhena saññākkhandho—* See paragraph121.atthi sahetuko, atthi ahetuko.

The aggregate of consciousness by way of singlefold division: Is associated with contact.Tividhena saññākkhandho—The aggregate of consciousness by way of twofold division: Is not root, is accompanied by root; is not root, is not accompanied by root.atthi vipāko, atthi vipākadhammadhammo, atthi nevavipākanavipākadhammadhammo. The aggregate of consciousness by way of threefold division: Is resultant; is productive of resultant; is neither resultant nor productive of resultant.* Thus is the aggregate of consciousness by way of tenfold division.Atthi upādinnupādāniyo, atthi anupādinnupādāniyo, atthi anupādinnaanupādāniyo. * See paragraph121.Atthi saṅkiliṭṭhasaṅkilesiko, atthi asaṅkiliṭṭhasaṅkilesiko, atthi asaṅkiliṭṭhaasaṅkilesiko. * See paragraph121.Atthi savitakkasavicāro, atthi avitakkavicāramatto, atthi avitakkaavicāro. The aggregate of consciousness by way of singlefold division: Is associated with contact.Atthi pītisahagato, atthi sukhasahagato, atthi upekkhāsahagato. The aggregate of consciousness by way of twofold division: Is mundane; is supramundane.Atthi dassanena pahātabbo, atthi bhāvanāya pahātabbo, atthi neva dassanena na bhāvanāya pahātabbo. Theaggregate of consciousness by way of threefold division: Is grasped, is the object of the attachments; is not grasped, is the object of the attachments; is not grasped, is not the object of the attachments.* Thus is the aggregate of consciousness by way of tenfold division.Atthi dassanena pahātabbahetuko, atthi bhāvanāya pahātabbahetuko, atthi neva dassanena na bhāvanāya pahātabbahetuko. * See paragraph121.Atthi ācayagāmī, atthi apacayagāmī, atthi nevācayagāmināpacayagāmī. * See paragraph121.Atthi sekkho, atthi asekkho, atthi nevasekkhanāsekkho. The aggregate of consciousness by way of singlefold division: Is associated with contact.Atthi paritto, atthi mahaggato, atthi appamāṇo. The aggregate of consciousness by way of twofold division: Is cognizable by one way; is not cognizable by another way.Atthi parittārammaṇo, atthi mahaggatārammaṇo, atthi appamāṇārammaṇo. The aggregate of consciousness by way of threefold division: Is corrupt, is the object of the corruptions; is not corrupt, is the object of the corruptions; is not corrupt, is not the object of the corruptions.* Thus is the aggregate of consciousness by way of tenfold division.Atthi hīno, atthi majjhimo, atthi paṇīto. * See paragraph121.Atthi micchattaniyato, atthi sammattaniyato, atthi aniyato. * See paragraph121.Atthi maggārammaṇo, atthi maggahetuko, atthi maggādhipati. The aggregate of consciousness by way of singlefold division: Is associated with contact.Atthi uppanno, atthi anuppanno, atthi uppādī. The aggregate of consciousness by way of twofold division: Is the object of the defilements; is not the object of the defilements.Atthi atīto, atthi anāgato, atthi paccuppanno. The aggregate of consciousness by way of threefold division: Is accompanied by initial application, accompanied by sustained application; is without initial application, sustained application only; is without initial application, without sustained application.* Thus is the aggregate of consciousness by way of tenfold division.Atthi atītārammaṇo, atthi anāgatārammaṇo, atthi paccuppannārammaṇo. * See paragraph121.Atthi ajjhatto, atthi bahiddho, atthi ajjhattabahiddho. * See paragraph121.Atthi ajjhattārammaṇo, atthi bahiddhārammaṇo, atthi ajjhattabahiddhārammaṇo …pe…. The aggregate of consciousness by way of singlefold division: Is associated with contact.Evaṁ dasavidhena saññākkhandho.

The aggregate of consciousness by way of twofold division: Is associated with the defilements; is not associated with the defilements.Ekavidhena saññākkhandho—The aggregate of consciousness by way of threefold division: Is accompanied by zest; is accompanied by pleasure; is accompanied by indifference.* Thus is the aggregate of consciousness by way of tenfold division.phassasampayutto.

* See paragraph121.Duvidhena saññākkhandho—* See paragraph121.atthi hetusampayutto, atthi hetuvippayutto. The aggregate of consciousness by way of singlefold division: Is associated with contact.Atthi na hetusahetuko, atthi na hetuahetuko. The aggregate of consciousness by way of twofold division: Is not associated with the defilements, is the object of the defilements; is not associated with the defilements, is not the object of the defilements.Atthi lokiyo, atthi lokuttaro. The aggregate of consciousness by way of threefold division: Is to be abandoned by the first path; is to be abandoned by the subsequent paths; is not to be abandoned either by the first path or by the subsequent paths.* Thus is the aggregate of consciousness by way of tenfold division.Atthi kenaci viññeyyo, atthi kenaci na viññeyyo. * See paragraph121.Atthi sāsavo, atthi anāsavo. * See paragraph121.Atthi āsavasampayutto, atthi āsavavippayutto. The aggregate of consciousness by way of singlefold division: Is associated with contact.Atthi āsavavippayuttasāsavo, atthi āsavavippayuttaanāsavo. The aggregate of consciousness by way of twofold division: Is the object of the fetters; is not the object of the fetters.Atthi saṁyojaniyo, atthi asaṁyojaniyo. The aggregate of consciousness by way of threefold division: Has root to be abandoned by the first path; has root to be abandoned by the subsequent paths; has no root to be abandoned either by the first path or by the subsequent paths.* Thus is the aggregate of consciousness by way of tenfold division.Atthi saṁyojanasampayutto, atthi saṁyojanavippayutto. * See paragraph121.Atthi saṁyojanavippayuttasaṁyojaniyo, atthi saṁyojanavippayuttaasaṁyojaniyo. * See paragraph121.Atthi ganthaniyo, atthi aganthaniyo. The aggregate of consciousness by way of singlefold division: Is associated with contact.Atthi ganthasampayutto, atthi ganthavippayutto. The aggregate of consciousness by way of twofold division: Is associated with the fetters; is not associated with the fetters.Atthi ganthavippayuttaganthaniyo, atthi ganthavippayuttaaganthaniyo. The aggregate of consciousness by way of threefold division: Is cumulative; is dispersive; is neither cumulative nor dispersive.* Thus is the aggregate of consciousness by way of tenfold division.Atthi oghaniyo, atthi anoghaniyo. * See paragraph121.Atthi oghasampayutto, atthi oghavippayutto. * See paragraph121.Atthi oghavippayuttaoghaniyo, atthi oghavippayuttaanoghaniyo. The aggregate of consciousness by way of singlefold division: Is associated with contact.Atthi yoganiyo, atthi ayoganiyo. The aggregate of consciousness by way of twofold division: Is not associated with the fetters, is the object of the fetters; is not associated with the fetters, is not the object of the fetters.Atthi yogasampayutto, atthi yogavippayutto. The aggregate of consciousness by way of threefold division: Is|of the seven supramundane stages; is of the final supramundane stage; is neither of the seven supramundane stages nor of the final supramundane stage.* Thus is the aggregate of consciousness by way of tenfold division.Atthi yogavippayuttayoganiyo, atthi yogavippayuttaayoganiyo. * See paragraph121.Atthi nīvaraṇiyo, atthi anīvaraṇiyo. * See paragraph121.Atthi nīvaraṇasampayutto, atthi nīvaraṇavippayutto. The aggregate of consciousness by way of singlefold division: Is associated with contact.Atthi nīvaraṇavippayuttanīvaraṇiyo, atthi nīvaraṇavippayuttaanīvaraṇiyo. The aggregate of consciousness by way of twofold division: Is the object of the ties; is not the object of the ties.Atthi parāmaṭṭho, atthi aparāmaṭṭho. The aggregate of consciousness by way of threefold division: Is low; is sublime; is immeasurable.* Thus is the aggregate of consciousness by way of tenfold division.Atthi parāmāsasampayutto, atthi parāmāsavippayutto. * See paragraph121.Atthi parāmāsavippayuttaparāmaṭṭho, atthi parāmāsavippayuttaaparāmaṭṭho. * See paragraph121.Atthi upādinno, atthi anupādinno. The aggregate of consciousness by way of singlefold division: Is associated with contact.Atthi upādāniyo, atthi anupādāniyo. The aggregate of consciousness by way of twofold division: Is associated with the ties; is not associated with the ties.Atthi upādānasampayutto, atthi upādānavippayutto. The aggregate of consciousness by way of threefold divisions: Has low object; has sublime object; has immeasurable object.* Thus is the aggregate of consciousness by way of tenfold division.Atthi upādānavippayuttaupādāniyo, atthi upādānavippayuttaanupādāniyo. * See paragraph121.Atthi saṅkilesiko, atthi asaṅkilesiko. * See paragraph121.Atthi saṅkiliṭṭho, atthi asaṅkiliṭṭho. The aggregate of consciousness by way of singlefold division: Is associated with contact.Atthi kilesasampayutto, atthi kilesavippayutto. The aggregate of consciousness by way of twofold division: Is not associated with the ties, is the object of the ties; is not associated with the ties, is not the object of the ties.Atthi kilesavippayuttasaṅkilesiko, atthi kilesavippayuttaasaṅkilesiko. The aggregate of consciousness by way of threefold division: Is inferior; is intermediate; is superior.* Thus is the aggregate of consciousness by way of tenfold division.Atthi dassanena pahātabbo, atthi na dassanena pahātabbo. * See paragraph121.Atthi bhāvanāya pahātabbo, atthi na bhāvanāya pahātabbo. * See paragraph121.Atthi dassanena pahātabbahetuko, atthi na dassanena pahātabbahetuko. The aggregate of consciousness by way of singlefold division: Is associated with contact.Atthi bhāvanāya pahātabbahetuko, atthi na bhāvanāya pahātabbahetuko. The aggregate of consciousness by way of twofold division: Is the object of the floods; is not the object of the floods.Atthi savitakko, atthi avitakko. The aggregate of consciousness by way of threefold division: Is a false (state with) fixed (resultant time); is a right (state with)|fixed (resultant time); is of no fixed (resultant time).* Thus is the aggregate of consciousness by way of tenfold division.Atthi savicāro, atthi avicāro. * See paragraph121.Atthi sappītiko, atthi appītiko. * See paragraph121.Atthi pītisahagato, atthi na pītisahagato. The aggregate of consciousness by way of singlefold division: Is associated with contact.Atthi sukhasahagato, atthi na sukhasahagato. The aggregate of consciousness by way of twofold division: Is associated with the floods; is not associated with the floods.Atthi upekkhāsahagato, atthi na upekkhāsahagato. The aggregate of consciousness by way of threefold division: Has path as its object; has path as its cause; has path as its dominating factor.* Thus is the aggregate of consciousness by way of tenfold division.Atthi kāmāvacaro, atthi na kāmāvacaro. * See paragraph121.Atthi rūpāvacaro, atthi na rūpāvacaro. * See paragraph121.Atthi arūpāvacaro, atthi na arūpāvacaro. The aggregate of consciousness by way of singlefold division: Is associated with contact.Atthi pariyāpanno, atthi apariyāpanno. The aggregate of consciousness by way of twofold division: Is not associated with the floods, is the object of the floods; is not associated with the floods, is not the object of the floods.Atthi niyyāniko, atthi aniyyāniko. The aggregate of consciousness by way of threefold division: Is risen; is not risen; is bound to arise.* Thus is the aggregate of consciousness by way of tenfold division.Atthi niyato, atthi aniyato. * See paragraph121.Atthi sauttaro, atthi anuttaro. * See paragraph121.Atthi saraṇo, atthi araṇo.

The aggregate of consciousness by way of singlefold division: Is associated with contact.Tividhena saññākkhandho—The aggregate of consciousness by way of twofold division: Is the object of the bonds; is not the object of the bonds.atthi kusalo, atthi akusalo, atthi abyākato …pe…. The aggregate of consciousness by way of threefold division: Is past; is future; is present.* Thus is the aggregate of consciousness by way of tenfold division.Evaṁ dasavidhena saññākkhandho.

* See paragraph121.Ekavidhena saññākkhandho—* See paragraph121.phassasampayutto.

The aggregate of consciousness by way of singlefold division: Is associated with contact.Duvidhena saññākkhandho—The aggregate of consciousness by way of twofold division: Is associated with the bonds; is not associated with the bonds.atthi saraṇo, atthi araṇo.

The aggregate of consciousness by way of threefold division: Has past object; has future object; has present object.* Thus is the aggregate of consciousness by way of tenfold division.Tividhena saññākkhandho—* See paragraph121.atthi sukhāya vedanāya sampayutto, atthi dukkhāya vedanāya sampayutto, atthi adukkhamasukhāya vedanāya sampayutto. * See paragraph121.Atthi vipāko …pe… atthi ajjhattārammaṇo, atthi bahiddhārammaṇo, atthi ajjhattabahiddhārammaṇo …pe…. The aggregate of consciousness by way of singlefold division: Is associated with contact.Evaṁ dasavidhena saññākkhandho.

The aggregate of consciousness by way of twofold division: Is not associated with the bonds, is the object of the bonds; is not associated with the bonds, is not the object of the bonds.(Yathā kusalattike vitthāro, evaṁ sabbepi tikā vitthāretabbā.)

The aggregate of consciousness by way of threefold division: Is internal; is external; is both internal and external.* Thus is the aggregate of consciousness by way of tenfold division.Dukamūlakaṁ.

* See paragraph121.Ekavidhena saññākkhandho—* See paragraph121.phassasampayutto.

The aggregate of consciousness by way of singlefold division: Is associated with contact.Duvidhena saññākkhandho—The aggregate of consciousness by way of twofold division: Is the object of the hindrances; is not the object of the hindrances.atthi sahetuko, atthi ahetuko.

The aggregate of consciousness by way of threefold division: Has internal object; has external object; has both internal and external object.* Thus is the aggregate of consciousness by way of tenfold division.Tividhena saññākkhandho—* See paragraph121.atthi kusalo, atthi akusalo, atthi abyākato …pe…. * See paragraph121.Evaṁ dasavidhena saññākkhandho.

(Here Ends the Section of) Reciprocal IncreaseEkavidhena saññākkhandho—The aggregate of consciousness by way of sevenfold division: Is good; is bad; is neither-good-nor-bad; 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). Thus is the aggregate of consciousness by way of sevenfold division.phassasampayutto.

The aggregate of consciousness by another way of sevenfold division: Is associated with pleasant feeling; is associated with painful feeling; is associated with neither-painful-nor-pleasant feeling; 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).* Has internal object; has external object; has both internal and external object; 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). Thus is the aggregate of consciousness by way of sevenfold division.Duvidhena saññākkhandho—* See paragraph122.atthi hetusampayutto, atthi hetuvippayutto …pe… atthi saraṇo, atthi araṇo.

* See paragraph122.Tividhena saññākkhandho—Theaggregate of consciousness by way of twenty-fourfold division: The aggregate of consciousness caused by eye contact is good; is bad; is neither-good-nor-bad. Caused by ear contact.* Caused by nose contact.* Caused by tongue contact.* Caused by body contact.* The aggregate of consciousness caused by mind contact is good; is bad; is neither-good-nor-bad. Eye consciousness; ear consciousness; nose consciousness; tongue consciousness; body consciousness; mind consciousness. Thus is the aggregate of consciousness by way of twenty-fourfold division.atthi kusalo, atthi akusalo, atthi abyākato …pe…. * Complete each as first example.Evaṁ dasavidhena saññākkhandho.

* Complete each as first example.Ekavidhena saññākkhandho—The aggregate of consciousness by another way of twenty-fourfold division: The aggregate of consciousness caused by eye contact is associated with pleasant feeling; is associated with painful feeling; is associated with neither-painful-nor-pleasant feeling.* Has internal object; has external object; has both internal and external object. Caused by ear contact.*2Caused by nose contact.*2Caused by tongue contact.*2Caused by body contact.*2The aggregate of consciousness caused by mind contact* has internal object; has external object; has both internal and external object. Eye consciousness; ear consciousness; nose consciousness; tongue consciousness; body consciousness; mind consciousness. Thus is the aggregate of consciousness by way of twenty-fourfold division.phassasampayutto.

* See paragraph122.*2Complete each as first example.Duvidhena saññākkhandho—* See paragraph122.atthi sahetuko, atthi ahetuko.

*2Complete each as first example.Tividhena saññākkhandho—The aggregate of consciousness by way of thirtyfold division: The aggregate of consciousness caused by eye contact 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). Caused by ear contact.* Caused by nose contact.* Caused by tongue contact.* Caused by body contact.* The aggregate of consciousness caused by mind contact 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).Eye consciousness; ear consciousness; nose consciousness; tongue consciousness; body consciousness; mind consciousness. Thus is the aggregate of consciousness by way of thirtyfold division.atthi sukhāya vedanāya sampayutto, atthi dukkhāya vedanāya sampayutto, atthi adukkhamasukhāya vedanāya sampayutto. * Complete each as first example.Atthi vipāko …pe… atthi ajjhattārammaṇo, atthi bahiddhārammaṇo, atthi ajjhattabahiddhārammaṇo …pe…. * Complete each as first example.Evaṁ dasavidhena saññākkhandho.

Theaggregate of consciousness by way of manifold division: The aggregate of consciousness caused by eye contact is good; is bad; is neither-good-nor-bad; 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). Caused by ear contact.* Caused by nose contact.* Caused by tongue contact.* Caused by body contact.* The aggregate of consciousness caused by mind contact is good; is bad; is neither-good-nor-bad; 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). Eye consciousness;*2mind consciousness. Thus is the aggregate of consciousness by way of manifold division.Ekavidhena saññākkhandho—* Complete each as first example.*2Intermediate senses.phassasampayutto.

* Complete each as first example.Duvidhena saññākkhandho—*2Intermediate senses.atthi hetusampayutto, atthi hetuvippayutto …pe… atthi saraṇo, atthi araṇo.

The aggregate of consciousness by another way of manifold division: The aggregate of consciousness caused by eye contact is associated with pleasant feeling;* has internal object; has external object; has both internal and external object; 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). Caused by ear contact.*2Caused by nose contact.*2Caused by tongue contact.*2Caused by body contact.*2The aggregate of consciousness caused by mind contact is associated with pleasant feeling;* has internal object; has external object; has both internal and external object; 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). Eye consciousness; ear consciousness; nose consciousness; tongue consciousness; body consciousness; mind consciousness. Thus is the aggregate of consciousness by way of manifold division.Tividhena saññākkhandho …pe… atthi ajjhattārammaṇo, atthi bahiddhārammaṇo, atthi ajjhattabahiddhārammaṇo …pe…. * See paragraph122.*2Complete each as first example.Evaṁ dasavidhena saññākkhandho.

* See paragraph122.Tikamūlakaṁ.

*2Complete each as first example.Ekavidhena saññākkhandho—This is Called the Aggregate of Consciousnessphassasampayutto.

(Here Ends the Section) Analysis According to AbhidhammaDuvidhena saññākkhandho—3. Interrogationatthi sahetuko, atthi ahetuko.

The five aggregates are: The aggregate of material quality, aggregate of feeling, aggregate of perception, aggregate of mental concomitants, aggregate of consciousness.Tividhena saññākkhandho—Of the five aggregates 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?atthi kusalo, atthi akusalo, atthi abyākato …pe…. * Remaining appropriate triplets and couplets.Evaṁ dasavidhena saññākkhandho.

* Remaining appropriate triplets and couplets.Ekavidhena saññākkhandho—1. The Tripletsphassasampayutto.

The aggregate of material quality is neither-good-nor-bad. Four aggregates sometimes are good; sometimes are bad; sometimes are neither-good-nor-bad. Two aggregates should not be said to be either, associated with pleasant feeling; associated with painful feeling or associated with neither-painful-nor-pleasant feeling. Three aggregates sometimes are associated with pleasant feeling; sometimes are associated with painful feeling; sometimes are associated with neither-painful-nor-pleasant feeling. The aggregate of material quality is neither resultant nor productive of resultant. Four aggregates sometimes are resultants; sometimes are productive of resultants; sometimes are neither resultants nor productive of resultants. The aggregate of material quality sometimes is grasped (by craving and false view), is the object of the attachments; sometimes is not grasped, is the object of the attachments. Four aggregates 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.Duvidhena saññākkhandho—The aggregate of material quality is not corrupt, is the object of the corruptions. Four aggregates 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. The aggregate of material quality is without initial application, without sustained application. Three aggregates 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. The aggregate of mental concomitants sometimes is accompanied by initial application, accompanied by sustained application; sometimes is without initial application, sustained application only; sometimes is without initial application, without sustained application; sometimes should not be said to be either, accompanied by initial application, accompanied by sustained application; without initial application, sustained application only or without initial application, without sustained application. The aggregate of material quality should not be said to be either, accompanied by zest; accompanied by pleasure or accompanied by indifference. The aggregate of feeling 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. Three aggregates 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.atthi hetusampayutto, atthi hetuvippayutto.

The aggregate of material quality is not to be abandoned either by the first path or by the subsequent paths. Four aggregates 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. The aggregate of material quality has no root to be abandoned either by the first path or by the subsequent paths. Four aggregates 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. The aggregate of material quality is neither cumulative nor dispersive (of continuing rebirth and death). Four aggregates sometimes are cumulative; sometimes are dispersive; sometimes are neither cumulative nor dispersive. The aggregate of material quality is neither of the seven supramundane stages nor of the final supramundane stage. Four aggregates 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. The aggregate of material quality is low. Four aggregates sometimes are low; sometimes are sublime; sometimes|are immeasurable. The aggregate of material quality has no object. Four aggregates 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. The aggregate of material quality is intermediate. Four aggregates sometimes are inferior; sometimes are intermediate; sometimes are superior. The aggregate of material quality is of no fixed (resultant time). Four aggregates sometimes are false (states with) fixed (resultant time); sometimes are right (states with) fixed (resultant time); sometimes are of no fixed (resultant time).Tividhena saññākkhandho—The aggregate of material quality has no object. Four aggregates 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. (The five aggregates) Sometimes are risen; sometimes are not risen; sometimes are bound to arise. Sometimes are past; sometimes are future; sometimes are present. The aggregate of material quality has no object. Four aggregates 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. (The five aggregates) Sometimes are internal; sometimes are external; sometimes are both internal and external. The aggregate of material quality has no object. Four aggregates 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. Four aggregates are not visible, not impingent. The aggregate of material quality sometimes is visible, is impingent; sometimes is not visible, is impingent; sometimes is not visible, is not impingent.atthi sukhāya vedanāya sampayutto, atthi dukkhāya vedanāya sampayutto, atthi adukkhamasukhāya vedanāya sampayutto …pe…. 2. The CoupletsEvaṁ dasavidhena saññākkhandho.

Four aggregates are not roots. The aggregate of mental concomitants sometimes is root; sometimes is not root. The aggregate of material quality is not accompanied by root. Four aggregates sometimes are accompanied by root; sometimes are not accompanied by root. The aggregate of material quality is not|associated with root. Four aggregates sometimes are associated with roots; sometimes are not associated with roots. The aggregate of material quality should not be said to be, root also accompanied by root or accompanied by root but is not root. Three aggregates 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. The aggregate of mental concomitants sometimes is root also accompanied by root; sometimes is accompanied by root but is not root; sometimes should not be said to be, root also accompanied by root or accompanied by root but is not root. The aggregate of material quality should not be said to be, root also associated with root or associated with root but is not root. Three aggregates 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. The aggregate of mental concomitants sometimes is root also associated with root; sometimes is associated with root but is not root; sometimes should not be said to be, root also associated with root or associated with root but is not root. The aggregate of material quality is not root, is not accompanied by root.Three aggregates sometimes are not roots, are accompanied by roots; sometimes are not roots, are not accompanied by roots. The aggregate of mental concomitants sometimes is not root, is accompanied by root; sometimes is not root, is not accompanied by root; sometimes should not be said to be, not root, is accompanied by root or not root, is not accompanied by root. (1) (The five aggregates) Are with cause. Are conditioned.Ekavidhena saññākkhandho—Four aggregates are not visible. The aggregate of material quality sometimes is visible; sometimes is not visible. Four aggregates are not impingent. The aggregate of material quality sometimes is impingent; sometimes is not impingent. The aggregate of material quality is material. Four aggregates are not material. The aggregate of material quality is mundane. Four aggregates sometimes are mundane; sometimes are supramundane. (The five aggregates) Are cognizable by one way; are not cognizable by another way. (2)phassasampayutto.

Four aggregates are not defilements. The aggregate of mental concomitants sometimes is defilement; sometimes is not defilement. The aggregate of material quality is the object of the|defilements. Four aggregates sometimes are objects of the defilements; sometimes are not objects of the defilements. The aggregate of material quality is not associated with the defilements. Four aggregates sometimes are associated with the defilements; sometimes are not associated with the defilements. The aggregate of material quality should not be said to be, defilement also the object of the defilements; (it) is the object of the defilements but is not defilement. Three aggregates 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. The aggregate of mental concomitants sometimes is defilement also the object of the defilements; sometimes is the object of the defilements but is not defilement; sometimes should not be said to be, defilement also the object of the defilements or the object of the defilements but is not defilement. The aggregate of material quality should not be said to be, defilement also associated with the defilements or associated with the defilements but is not defilement. Three aggregates should not be said to be, defilement 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. The aggregate of mental concomitants sometimes is defilement also associated with the defilements; sometimes is associated with the defilements but is not defilement; sometimes should not be said to be, defilement also associated with the defilements or associated with the defilements but is not defilement. The aggregate of material quality is not associated with the defilements, is the object of the defilements. Four aggregates 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)Duvidhena saññākkhandho—Four aggregates are not fetters. The aggregate of mental concomitants sometimes is fetter; sometimes is not fetter. The aggregate of material quality is the object of the fetters. Four aggregates sometimes are objects of the fetters; sometimes are not objects of the fetters. The aggregate of material quality is not|associated with the fetters. Four aggregates sometimes are associated with the fetters; sometimes are not associated with the fetters. The aggregate of material quality should not be said to be, fetter also the object of the fetters; (it) is the object of the fetters but is not fetter. Three aggregates 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. The aggregate of mental concomitants sometimes is fetter also the object of the fetters; sometimes is the object of the fetters but is not fetter; sometimes should not be said to be, fetter also the object of the fetters or the object of the fetters but is not fetter. The aggregate of material quality should not be said to be, fetter also associated with the fetters or associated with the fetters but is not fetter. Three aggregates 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 but are not fetters. The aggregate of mental concomitants sometimes is fetter also associated with the fetters; sometimes is associated with the fetters but is not fetter; sometimes should not be said to be, fetter also associated with the fetters or associated with the fetters but is not fetter. The aggregate of material quality is not associated with the fetters, is the object of the fetters. Four aggregates 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)atthi na hetu sahetuko, atthi na hetu ahetuko.

Four aggregates are not ties. The aggregate of mental concomitants sometimes is tie; sometimes is not tie. The aggregate of material quality is the object of the ties. Four aggregates sometimes are objects of the ties; sometimes are not objects of the ties. The aggregate of material quality is not associated with the ties. Four aggregates sometimes are associated with the ties; sometimes are not associated with the ties. The aggregate of material quality should not be said to be, tie also the object of the ties; (it) is the object of the ties but is not tie. Three aggregates 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. The aggregate of mental concomitants sometimes is tie also the object of the ties; sometimes is the object of the ties but is not tie; sometimes should not be said to be, tie also the object of the ties or the object of the ties but is not tie. The aggregate of material quality should not be said to be, tie also associated with the ties or associated with the ties but is not tie. Three aggregates 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. The aggregate of mental concomitants sometimes is tie also associated with the ties; sometimes is associated with the ties but is not tie; sometimes should not be said to be, tie also associated with the ties or associated with the ties but is not tie. The aggregate of material quality is not associated with the ties, is the object of the ties. Four aggregates 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)Tividhena saññākkhandho—Four aggregates are not floods.* Are not bonds.*Are not hindrances. The aggregate of mental concomitants sometimes is hindrance; sometimes is not hindrance.atthi vipāko, atthi vipākadhammadhammo, atthi nevavipākanavipākadhammadhammo …pe…. * Complete as for hindrances.Evaṁ dasavidhena saññākkhandho.

* Complete as for hindrances.Ekavidhena saññākkhandho—The aggregate of material quality is the object of the hindrances. Four aggregates sometimes are objects of the hindrances; sometimes are not objects of the hindrances. The aggregate of material quality is not associated with the hindrances. Four aggregates sometimes are associated with the hindrances; sometimes are not associated with the hindrances. The aggregate of material quality should not be said to be, hindrance also the object of the hindrances; (it) is the object of the hindrances but is not hindrance. Three aggregates 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. The aggregate of mental concomitants sometimes is hindrance also the object of the hindrances; sometimes is the object of the hindrances but is not hindrance; sometimes should not be said to be, hindrance also the object of the hindrances or the object of the hindrances but is not hindrance. The aggregate of material quality should not|be said to be, hindrance also associated with the hindrances or associated with the hindrances but is not hindrance. Three aggregates 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. The aggregate of mental concomitants sometimes is hindrance also associated with the hindrances; sometimes is associated with the hindrances but is not hindrance; sometimes should not be said to be, hindrance also associated with the hindrances or associated with the hindrances but is not hindrance. The aggregate of material quality is not associated with the hindrances, is the object of the hindrances. Four aggregates 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)phassasampayutto.

Four aggregates are not perversions. The aggregate of mental concomitants sometimes is perversion; sometimes is not perversion. The aggregate of material quality is the object of the perversions. Four aggregates sometimes are objects of the perversions; sometimes are not objects of the perversions. The aggregate of material quality is not associated with the perversions. Three aggregates sometimes are associated with the perversions; sometimes are not associated with the perversions. The aggregate of mental concomitants sometimes is associated with the perversions; sometimes is not associated with the perversions; sometimes should not be said to be, associated with the perversions or not associated with the perversions. The aggregate of material quality should not be said to be, perversion also the object of the perversions; (it) is the object of the perversions but is not perversion. Three aggregates 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. The aggregate of mental concomitants sometimes is perversion also the object of the perversions; sometimes is the object of the perversions but is not perversion; sometimes should not be said to|be, perversion also the object of the perversions or the object of the perversions but is not perversion. The aggregate of material quality is not associated with the perversions, is the object of the perversions. Four aggregates 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)Duvidhena saññākkhandho—The aggregate of material quality has no object. Four aggregates have objects. The aggregate of consciousness is consciousness. Four aggregates are not consciousness. Three aggregates are mental concomitants. Two aggregates are not mental concomitants. Three aggregates are associated with consciousness. The aggregate of material quality is not associated with consciousness. The aggregate of consciousness should not be said to be, associated with consciousness or not associated with consciousness. Three aggregates are conjoined with consciousness. The aggregate of material quality is not conjoined with consciousness. The aggregate of consciousness should not be said to be, conjoined with consciousness or not conjoined with consciousness. Three aggregates are generated by consciousness. The aggregate of consciousness is not generated by consciousness. The aggregate of material quality sometimes is generated by consciousness; sometimes is not generated by consciousness. Three aggregates are co-existent with consciousness. The aggregate of consciousness is not co-existent with consciousness. The aggregate of material quality sometimes is co-existent with consciousness; sometimes is not co-existent with consciousness. Three aggregates accompany consciousness. The aggregate of consciousness does not accompany consciousness. The aggregate of material quality sometimes accompanies consciousness; sometimes does not accompany consciousness. Three aggregates are conjoined with, generated by consciousness. Two aggregates are not conjoined with, not generated by consciousness. Three aggregates are conjoined with, generated by, co-existent with consciousness. Two aggregates are not conjoined with, not generated by, not co-existent with consciousness. Three aggregates are conjoined with, generated by, accompany consciousness. Two aggregates are not conjoined with, not generated by, do not accompany consciousness. (10)atthi lokiyo, atthi lokuttaro.

Theaggregate of consciousness is internal. Three aggregates are external. The aggregate of material quality sometimes is internal; sometimes is external. Four aggregates are not derived. The aggregate of material quality sometimes is derived; sometimes is not derived. (The five aggregates) sometimes are grasped (by craving and false view); sometimes are not grasped. Four aggregates are not attachments. The aggregate of mental concomitants sometimes is attachment; sometimes is not attachment. The aggregate of material quality is the object of the attachments. Four aggregates sometimes are objects of the attachments; sometimes are not objects of the attachments. The aggregate of material quality is not associated with the attachments. Four aggregates sometimes are associated with the attachments; sometimes are not associated with the attachments. The aggregate of material quality should not be said to be, attachment also the object of the attachments; (it) is the object of the attachments but is not attachment. Three aggregates should not be said to be, attachments also objects of the attachments; (they) 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. The aggregate of mental concomitants sometimes is attachment also the object of the attachments; sometimes is the object of the attachments but is not attachment; sometimes should not be said to be, attachment also the object of the attachments or the object of the attachments but is not attachment. The aggregate of material quality should not be said to be, attachment also associated with the attachments orassociated with the attachments but is not attachment. Three aggregates 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. The aggregate of mental concomitants sometimes is attachment also associated with the attachments; sometimes is associated with the attachments but is not attachment; sometimes should not be said to be, attachment also associated with the attachments or associated with the attachments but is not attachment. The aggregate of material quality is not associated with the attachments, is the object of the attachments. Four aggregates 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)Tividhena saññākkhandho—Four aggregates are not corruptions. The aggregate of mental concomitants sometimes is corruption; sometimes is not corruption. The aggregate of material quality is the object of the corruptions. Four aggregates sometimes are objects of the corruptions; sometimes are not objects of the corruptions. The aggregate of material quality is not corrupt. Four aggregates sometimes are corrupt; sometimes are not corrupt. The aggregate of material quality is not associated with the corruptions. Four aggregates sometimes are associated with the corruptions; sometimes are not associated with the corruptions. The aggregate of material quality should not be said to be, corruption also the object of the corruptions; (it) is the object of the corruptions but is not corruption. Three aggregates 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. The aggregate of mental concomitants sometimes is corruption also the object of the corruptions; sometimes is the object of the corruptions but is not corruption; sometimes should not be said to be, corruption also the object of the corruptions or the object of the corruptions but is not corruption. The aggregate of material quality should not be said to be, corruption also corrupt or corrupt but is not corruption. Three aggregates 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. The aggregate of mental concomitants sometimes is corruption also corrupt; sometimes is corrupt but is not corruption; sometimes should not be said to be, corruption also corrupt or corrupt but is not corruption.atthi upādinnupādāniyo, atthi anupādinnupādāniyo, atthi anupādinnaanupādāniyo …pe…. The aggregate of material quality should not be said to be, corruption also associated with the corruptions or associated with the corruptions but is not corruption. Three aggregates 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. The aggregate of mental concomitants sometimes is corruption also associated with the corruptions; sometimes is associated with the corruptions but is not|corruption; sometimes should not be said to be, corruption also associated with the corruptions or associated with the corruptions but is not corruption. The aggregate of material quality is not associated with the corruptions, is the object of the corruptions. Four aggregates sometimesare 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)Evaṁ dasavidhena saññākkhandho.

The aggregate of material quality is not to be abandoned by the first path. Four aggregates sometimes are to be abandoned by the first path; sometimes are not to be abandoned by the first path. The aggregate of material quality is not to be abandoned by the subsequent paths. Four aggregates sometimes are to be abandoned by the subsequent paths; sometimes are not to be abandoned by the subsequent paths. The aggregate of material quality has no root to be abandoned by the first path. Four aggregates sometimes have roots to be abandoned by the first path; sometimes have no roots to be abandoned by the first path. The aggregate of material quality has no root to be abandoned by the subsequent paths. Four aggregates sometimes have roots to be abandoned by the subsequent paths; sometimes have no roots to be abandoned by the subsequent paths. The aggregate of material quality is without initial application. Four aggregates sometimes are accompanied by initial application; sometimes are without initial application. The aggregate of material quality is without sustained application. Four aggregates sometimes are accompanied by sustained application; sometimes are without sustained application. The aggregate of material quality is without zest. Four aggregates sometimes are with zest; sometimes are without zest. The aggregate of material quality is not accompanied by zest. Four aggregates sometimes are accompanied by zest; sometimes are not accompanied by zest. Two aggregates are not accompanied by pleasure. Three aggregates sometimes are accompanied by pleasure; sometimes are not accompanied by pleasure. Two aggregates are not accompanied by indifference. Three aggregates sometimes are accompanied by indifference; sometimes are not accompanied by indifference.Ekavidhena saññākkhandho—The aggregate of material quality is characteristic of the plane of desire. Four aggregates sometimes are characteristic of the plane of|desire; sometimes are not characteristic of the plane of desire. The aggregate of material quality is not characteristic of the plane of form. Four aggregates sometimes are characteristic of the plane of form; sometimes are not characteristic of the plane of form. The aggregate of material quality is not characteristic of the formless plane. Four aggregates sometimes are characteristic of the formless plane; sometimes are not characteristic of the formless plane. The aggregate of material quality is included (i.e. is mundane). Four aggregates sometimes are included (i.e. are mundane); sometimes are not included (i.e. are supramundane). The aggregate of material quality does not tend to release. Four aggregates sometimes tend to release; sometimes do not tend to release. The aggregate of material quality is of no fixed (resultant time). Four aggregates sometimes are of fixed (resultant time); sometimes are of no fixed (resultant time). The aggregate of material quality is surpassable. Four aggregates sometimes are surpassable; sometimes are not surpassable. The aggregate of material quality is without cause of bewailing. Four aggregates sometimes are with cause of bewailing; sometimes are without cause of bewailing. (13)phassasampayutto.

(Here Ends the Section) InterrogationDuvidhena saññākkhandho—Analysis of the Aggregates is Endedatthi kenaci viññeyyo, atthi kenaci na viññeyyo.

The Book of Analysis, an English translation of the Pali Abhidhamma Vibhaṅga. Translated byPaṭhamkyaw Ashin Thiṭṭila (Seiṭṭhila). Published by Pali Text Society,1969.Tividhena saññākkhandho—Paṭhamkyaw Ashin Thiṭṭila (Seiṭṭhila)atthi saṅkiliṭṭhasaṅkilesiko, atthi asaṅkiliṭṭhasaṅkilesiko, atthi asaṅkiliṭṭhaasaṅkilesiko …pe…. This SuttaCentral edition was prepared byManfred WierichandVen. Vimalaand proofread byAriya Baumann. Some changes were introduced:Evaṁ dasavidhena saññākkhandho.

Manfred WierichEkavidhena saññākkhandho—Ven. Vimalaphassasampayutto.

Ariya BaumannDuvidhena saññākkhandho—Internal and external links were added, so that readers can easily click the numerous references.Some abbreviations were expanded.Obvious oversights and errors were corrected, all of them minor.atthi sāsavo, atthi anāsavo.

Internal and external links were added, so that readers can easily click the numerous references.Tividhena saññākkhandho—Some abbreviations were expanded.atthi savitakkasavicāro, atthi avitakkavicāramatto, atthi avitakkaavicāro …pe…. Obvious oversights and errors were corrected, all of them minor.Evaṁ dasavidhena saññākkhandho.

The pagination of the originalEkavidhena saññākkhandho—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/phassasampayutto.

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.Duvidhena saññākkhandho—atthi āsavasampayutto, atthi āsavavippayutto.

Tividhena saññākkhandho—atthi pītisahagato, atthi sukhasahagato, atthi upekkhāsahagato …pe…. Evaṁ dasavidhena saññākkhandho.

Ekavidhena saññākkhandho—phassasampayutto.

Duvidhena saññākkhandho—atthi āsavavippayuttasāsavo, atthi āsavavippayuttaanāsavo.

Tividhena saññākkhandho—atthi dassanena pahātabbo, atthi bhāvanāya pahātabbo, atthi neva dassanena na bhāvanāya pahātabbo …pe…. Evaṁ dasavidhena saññākkhandho.

Ekavidhena saññākkhandho—phassasampayutto.

Duvidhena saññākkhandho—atthi saṁyojaniyo, atthi asaṁyojaniyo.

Tividhena saññākkhandho—atthi dassanena pahātabbahetuko, atthi bhāvanāya pahātabbahetuko, atthi neva dassanena na bhāvanāya pahātabbahetuko …pe…. Evaṁ dasavidhena saññākkhandho.

Ekavidhena saññākkhandho—phassasampayutto.

Duvidhena saññākkhandho—atthi saṁyojanasampayutto, atthi saṁyojanavippayutto.

Tividhena saññākkhandho—atthi ācayagāmī, atthi apacayagāmī, atthi nevācayagāmināpacayagāmī …pe…. Evaṁ dasavidhena saññākkhandho.

Ekavidhena saññākkhandho—phassasampayutto.

Duvidhena saññākkhandho—atthi saṁyojanavippayuttasaṁyojaniyo, atthi saṁyojanavippayuttaasaṁyojaniyo.

Tividhena saññākkhandho—atthi sekkho, atthi asekkho, atthi nevasekkhanāsekkho …pe…. Evaṁ dasavidhena saññākkhandho.

Ekavidhena saññākkhandho—phassasampayutto.

Duvidhena saññākkhandho—atthi ganthaniyo, atthi aganthaniyo.

Tividhena saññākkhandho—atthi paritto, atthi mahaggato, atthi appamāṇo …pe…. Evaṁ dasavidhena saññākkhandho.

Ekavidhena saññākkhandho—phassasampayutto.

Duvidhena saññākkhandho—atthi ganthasampayutto, atthi ganthavippayutto.

Tividhena saññākkhandho—atthi parittārammaṇo, atthi mahaggatārammaṇo, atthi appamāṇārammaṇo …pe…. Evaṁ dasavidhena saññākkhandho.

Ekavidhena saññākkhandho—phassasampayutto.

Duvidhena saññākkhandho—atthi ganthavippayuttaganthaniyo, atthi ganthavippayuttaaganthaniyo.

Tividhena saññākkhandho—atthi hīno, atthi majjhimo, atthi paṇīto …pe…. Evaṁ dasavidhena saññākkhandho.

Ekavidhena saññākkhandho—phassasampayutto.

Duvidhena saññākkhandho—atthi oghaniyo, atthi anoghaniyo.

Tividhena saññākkhandho—atthi micchattaniyato, atthi sammattaniyato, atthi aniyato …pe…. Evaṁ dasavidhena saññākkhandho.

Ekavidhena saññākkhandho—phassasampayutto.

Duvidhena saññākkhandho—atthi oghasampayutto, atthi oghavippayutto.

Tividhena saññākkhandho—atthi maggārammaṇo, atthi maggahetuko, atthi maggādhipati …pe…. Evaṁ dasavidhena saññākkhandho.

Ekavidhena saññākkhandho—phassasampayutto.

Duvidhena saññākkhandho—atthi oghavippayuttaoghaniyo, atthi oghavippayuttaanoghaniyo.

Tividhena saññākkhandho—atthi uppanno, atthi anuppanno, atthi uppādī …pe…. Evaṁ dasavidhena saññākkhandho.

Ekavidhena saññākkhandho—phassasampayutto.

Duvidhena saññākkhandho—atthi yoganiyo, atthi ayoganiyo.

Tividhena saññākkhandho—atthi atīto, atthi anāgato, atthi paccuppanno …pe…. Evaṁ dasavidhena saññākkhandho.

Ekavidhena saññākkhandho—phassasampayutto.

Duvidhena saññākkhandho—atthi yogasampayutto, atthi yogavippayutto.

Tividhena saññākkhandho—atthi atītārammaṇo, atthi anāgatārammaṇo, atthi paccuppannārammaṇo …pe…. Evaṁ dasavidhena saññākkhandho.

Ekavidhena saññākkhandho—phassasampayutto.

Duvidhena saññākkhandho—atthi yogavippayuttayoganiyo, atthi yogavippayuttaayoganiyo.

Tividhena saññākkhandho—atthi ajjhatto, atthi bahiddho, atthi ajjhattabahiddho …pe…. Evaṁ dasavidhena saññākkhandho.

Ekavidhena saññākkhandho—phassasampayutto.

Duvidhena saññākkhandho—atthi nīvaraṇiyo, atthi anīvaraṇiyo.

Tividhena saññākkhandho—atthi ajjhattārammaṇo, atthi bahiddhārammaṇo, atthi ajjhattabahiddhārammaṇo …pe…. Evaṁ dasavidhena saññākkhandho.

Ubhatovaḍḍhakaṁ.

Sattavidhena saññākkhandho—atthi kusalo, atthi akusalo, atthi abyākato, atthi kāmāvacaro, atthi rūpāvacaro, atthi arūpāvacaro, atthi apariyāpanno. Evaṁ sattavidhena saññākkhandho.

Aparopi sattavidhena saññākkhandho—atthi sukhāya vedanāya sampayutto, atthi dukkhāya vedanāya sampayutto, atthi adukkhamasukhāya vedanāya sampayutto, atthi kāmāvacaro, atthi rūpāvacaro, atthi arūpāvacaro, atthi apariyāpanno …pe… atthi ajjhattārammaṇo, atthi bahiddhārammaṇo, atthi ajjhattabahiddhārammaṇo, atthi kāmāvacaro, atthi rūpāvacaro, atthi arūpāvacaro, atthi apariyāpanno. Evaṁ sattavidhena saññākkhandho.

Catuvīsatividhena saññākkhandho—cakkhusamphassapaccayā saññākkhandho atthi kusalo, atthi akusalo, atthi abyākato; sotasamphassapaccayā …pe… ghānasamphassapaccayā …pe… jivhāsamphassapaccayā …pe… kāyasamphassapaccayā …pe… manosamphassapaccayā saññākkhandho atthi kusalo, atthi akusalo, atthi abyākato; cakkhusamphassajā saññā, sotasamphassajā saññā, ghānasamphassajā saññā, jivhāsamphassajā saññā, kāyasamphassajā saññā, manosamphassajā saññā. Evaṁ catuvīsatividhena saññākkhandho.

Aparopi catuvīsatividhena saññākkhandho—cakkhusamphassapaccayā saññākkhandho atthi sukhāya vedanāya sampayutto …pe… atthi ajjhattārammaṇo, atthi bahiddhārammaṇo, atthi ajjhattabahiddhārammaṇo, cakkhusamphassajā saññā …pe… manosamphassajā saññā. Sotasamphassapaccayā …pe… ghānasamphassapaccayā …pe… jivhāsamphassapaccayā …pe… kāyasamphassapaccayā …pe… manosamphassapaccayā saññākkhandho atthi sukhāya vedanāya sampayutto …pe… atthi ajjhattārammaṇo, atthi bahiddhārammaṇo, atthi ajjhattabahiddhārammaṇo; cakkhusamphassajā saññā …pe… manosamphassajā saññā. Evaṁ catuvīsatividhena saññākkhandho.

Tiṁsatividhena saññākkhandho—cakkhusamphassapaccayā saññākkhandho atthi kāmāvacaro, atthi rūpāvacaro, atthi arūpāvacaro, atthi apariyāpanno, sotasamphassapaccayā …pe… ghānasamphassapaccayā …pe… jivhāsamphassapaccayā …pe… kāyasamphassapaccayā …pe… manosamphassapaccayā saññākkhandho atthi kāmāvacaro, atthi rūpāvacaro, atthi arūpāvacaro, atthi apariyāpanno, cakkhusamphassajā saññā …pe… manosamphassajā saññā. Evaṁ tiṁsatividhena saññākkhandho.

Bahuvidhena saññākkhandho—cakkhusamphassapaccayā saññākkhandho atthi kusalo, atthi akusalo, atthi abyākato, atthi kāmāvacaro, atthi rūpāvacaro, atthi arūpāvacaro, atthi apariyāpanno, sotasamphassapaccayā …pe… ghānasamphassapaccayā …pe… jivhāsamphassapaccayā …pe… kāyasamphassapaccayā …pe… manosamphassapaccayā saññākkhandho atthi kusalo, atthi akusalo, atthi abyākato, atthi kāmāvacaro, atthi rūpāvacaro, atthi arūpāvacaro, atthi apariyāpanno, cakkhusamphassajā saññā …pe… manosamphassajā saññā. Evaṁ bahuvidhena saññākkhandho.

Aparopi bahuvidhena saññākkhandho—cakkhusamphassapaccayā saññākkhandho atthi sukhāya vedanāya sampayutto …pe… atthi ajjhattārammaṇo, atthi bahiddhārammaṇo, atthi ajjhattabahiddhārammaṇo, atthi kāmāvacaro, atthi rūpāvacaro, atthi arūpāvacaro, atthi apariyāpanno, sotasamphassapaccayā …pe… ghānasamphassapaccayā …pe… jivhāsamphassapaccayā …pe… kāyasamphassapaccayā …pe… manosamphassapaccayā saññākkhandho atthi ajjhattārammaṇo, atthi bahiddhārammaṇo, atthi ajjhattabahiddhārammaṇo, atthi kāmāvacaro, atthi rūpāvacaro, atthi arūpāvacaro, atthi apariyāpanno, cakkhusamphassajā saññā, sotasamphassajā saññā, ghānasamphassajā saññā, jivhāsamphassajā saññā, kāyasamphassajā saññā, manosamphassajā saññā. Evaṁ bahuvidhena saññākkhandho.

Ayaṁ vuccati saññākkhandho.

2.4. Saṅkhārakkhandha

Tattha katamo saṅkhārakkhandho? Ekavidhena saṅkhārakkhandho—cittasampayutto.

Duvidhena saṅkhārakkhandho—atthi hetu, atthi na hetu.

Tividhena saṅkhārakkhandho—atthi kusalo, atthi akusalo, atthi abyākato.

Catubbidhena saṅkhārakkhandho—atthi kāmāvacaro, atthi rūpāvacaro, atthi arūpāvacaro, atthi apariyāpanno.

Pañcavidhena saṅkhārakkhandho—atthi sukhindriyasampayutto, atthi dukkhindriyasampayutto, atthi somanassindriyasampayutto, atthi domanassindriyasampayutto, atthi upekkhindriyasampayutto. Evaṁ pañcavidhena saṅkhārakkhandho.

Chabbidhena saṅkhārakkhandho—cakkhusamphassajā cetanā, sotasamphassajā cetanā, ghānasamphassajā cetanā, jivhāsamphassajā cetanā, kāyasamphassajā cetanā, manosamphassajā cetanā. Evaṁ chabbidhena saṅkhārakkhandho.

Sattavidhena saṅkhārakkhandho—cakkhusamphassajā cetanā, sotasamphassajā cetanā, ghānasamphassajā cetanā, jivhāsamphassajā cetanā, kāyasamphassajā cetanā, manodhātusamphassajā cetanā, manoviññāṇadhātusamphassajā cetanā. Evaṁ sattavidhena saṅkhārakkhandho.

Aṭṭhavidhena saṅkhārakkhandho—cakkhusamphassajā cetanā …pe… kāyasamphassajā cetanā atthi sukhasahagatā, atthi dukkhasahagatā, manodhātusamphassajā cetanā, manoviññāṇadhātusamphassajā cetanā. Evaṁ aṭṭhavidhena saṅkhārakkhandho.

Navavidhena saṅkhārakkhandho—cakkhusamphassajā cetanā …pe… manodhātusamphassajā cetanā, manoviññāṇadhātusamphassajā cetanā atthi kusalā, atthi akusalā, atthi abyākatā. Evaṁ navavidhena saṅkhārakkhandho.

Dasavidhena saṅkhārakkhandho—cakkhusamphassajā cetanā …pe… kāyasamphassajā cetanā atthi sukhasahagatā, atthi dukkhasahagatā, manodhātusamphassajā cetanā, manoviññāṇadhātusamphassajā cetanā atthi kusalā, atthi akusalā, atthi abyākatā. Evaṁ dasavidhena saṅkhārakkhandho.

Ekavidhena saṅkhārakkhandho—cittasampayutto.

Duvidhena saṅkhārakkhandho—atthi hetu, atthi na hetu.

Tividhena saṅkhārakkhandho—atthi sukhāya vedanāya sampayutto, atthi dukkhāya vedanāya sampayutto, atthi adukkhamasukhāya vedanāya sampayutto. Atthi vipāko, atthi vipākadhammadhammo, atthi nevavipākanavipākadhammadhammo. Atthi upādinnupādāniyo, atthi anupādinnupādāniyo, atthi anupādinnaanupādāniyo. Atthi saṅkiliṭṭhasaṅkilesiko, atthi asaṅkiliṭṭhasaṅkilesiko, atthi asaṅkiliṭṭhaasaṅkilesiko. Atthi savitakkasavicāro, atthi avitakkavicāramatto, atthi avitakkaavicāro. Atthi pītisahagato, atthi sukhasahagato, atthi upekkhāsahagato. Atthi dassanena pahātabbo, atthi bhāvanāya pahātabbo, atthi neva dassanena na bhāvanāya pahātabbo. Atthi dassanena pahātabbahetuko, atthi bhāvanāya pahātabbahetuko, atthi neva dassanena na bhāvanāya pahātabbahetuko. Atthi ācayagāmī, atthi apacayagāmī, atthi nevācayagāmināpacayagāmī. Atthi sekkho, atthi asekkho, atthi nevasekkhanāsekkho. Atthi paritto, atthi mahaggato, atthi appamāṇo. Atthi parittārammaṇo, atthi mahaggatārammaṇo, atthi appamāṇārammaṇo. Atthi hīno, atthi majjhimo, atthi paṇīto. Atthi micchattaniyato, atthi sammattaniyato, atthi aniyato. Atthi maggārammaṇo, atthi maggahetuko, atthi maggādhipati. Atthi uppanno, atthi anuppanno, atthi uppādī. Atthi atīto, atthi anāgato, atthi paccuppanno. Atthi atītārammaṇo, atthi anāgatārammaṇo, atthi paccuppannārammaṇo. Atthi ajjhatto, atthi bahiddho, atthi ajjhattabahiddho. Atthi ajjhattārammaṇo, atthi bahiddhārammaṇo, atthi ajjhattabahiddhārammaṇo …pe…. Evaṁ dasavidhena saṅkhārakkhandho.

Ekavidhena saṅkhārakkhandho—cittasampayutto.

Duvidhena saṅkhārakkhandho—atthi sahetuko, atthi ahetuko. Atthi hetusampayutto, atthi hetuvippayutto. Atthi hetu ceva sahetuko ca, atthi sahetuko ceva na ca hetu. Atthi hetu ceva hetusampayutto ca, atthi hetusampayutto ceva na ca hetu. Atthi na hetu sahetuko, atthi na hetu ahetuko. Atthi lokiyo, atthi lokuttaro. Atthi kenaci viññeyyo, atthi kenaci na viññeyyo. Atthi āsavo, atthi no āsavo. Atthi sāsavo, atthi anāsavo. Atthi āsavasampayutto, atthi āsavavippayutto. Atthi āsavo ceva sāsavo ca, atthi sāsavo ceva no ca āsavo. Atthi āsavo ceva āsavasampayutto ca, atthi āsavasampayutto ceva no ca āsavo. Atthi āsavavippayuttasāsavo, atthi āsavavippayuttaanāsavo. Atthi saṁyojanaṁ, atthi no saṁyojanaṁ. Atthi saṁyojaniyo, atthi asaṁyojaniyo. Atthi saṁyojanasampayutto, atthi saṁyojanavippayutto. Atthi saṁyojanañceva saṁyojaniyo ca, atthi saṁyojaniyo ceva no ca saṁyojanaṁ. Atthi saṁyojanañceva saṁyojanasampayutto ca, atthi saṁyojanasampayutto ceva no ca saṁyojanaṁ. Atthi saṁyojanavippayuttasaṁyojaniyo, atthi saṁyojanavippayuttaasaṁyojaniyo.

Atthi gantho, atthi no gantho. Atthi ganthaniyo, atthi aganthaniyo. Atthi ganthasampayutto, atthi ganthavippayutto. Atthi gantho ceva ganthaniyo ca, atthi ganthaniyo ceva no ca gantho. Atthi gantho ceva ganthasampayutto ca, atthi ganthasampayutto ceva no ca gantho. Atthi ganthavippayuttaganthaniyo, atthi ganthavippayuttaaganthaniyo. Atthi ogho, atthi no ogho. Atthi oghaniyo, atthi anoghaniyo. Atthi oghasampayutto, atthi oghavippayutto. Atthi ogho ceva oghaniyo ca, atthi oghaniyo ceva no ca ogho. Atthi ogho ceva oghasampayutto ca, atthi oghasampayutto ceva no ca ogho. Atthi oghavippayuttaoghaniyo, atthi oghavippayuttaanoghaniyo. Atthi yogo, atthi no yogo. Atthi yoganiyo, atthi ayoganiyo. Atthi yogasampayutto, atthi yogavippayutto. Atthi yogo ceva yoganiyo ca, atthi yoganiyo ceva no ca yogo. Atthi yogo ceva yogasampayutto ca, atthi yogasampayutto ceva no ca yogo. Atthi yogavippayuttayoganiyo, atthi yogavippayuttaayoganiyo. Atthi nīvaraṇaṁ, atthi no nīvaraṇaṁ. Atthi nīvaraṇiyo, atthi anīvaraṇiyo. Atthi nīvaraṇasampayutto, atthi nīvaraṇavippayutto. Atthi nīvaraṇañceva nīvaraṇiyo ca, atthi nīvaraṇiyo ceva no ca nīvaraṇaṁ. Atthi nīvaraṇañceva nīvaraṇasampayutto ca, atthi nīvaraṇasampayutto ceva no ca nīvaraṇaṁ. Atthi nīvaraṇavippayuttanīvaraṇiyo, atthi nīvaraṇavippayuttaanīvaraṇiyo.

Atthi parāmāso, atthi no parāmāso. Atthi parāmaṭṭho, atthi aparāmaṭṭho. Atthi parāmāsasampayutto, atthi parāmāsavippayutto. Atthi parāmāso ceva parāmaṭṭho ca, atthi parāmaṭṭho ceva no ca parāmāso. Atthi parāmāsavippayuttaparāmaṭṭho, atthi parāmāsavippayuttaaparāmaṭṭho. Atthi upādinno, atthi anupādinno. Atthi upādānaṁ, atthi no upādānaṁ. Atthi upādāniyo, atthi anupādāniyo. Atthi upādānasampayutto, atthi upādānavippayutto. Atthi upādānañceva upādāniyo ca, atthi upādāniyo ceva no ca upādānaṁ. Atthi upādānañceva upādānasampayutto ca, atthi upādānasampayutto ceva no ca upādānaṁ. Atthi upādānavippayuttaupādāniyo, atthi upādānavippayuttaanupādāniyo.

Atthi kileso, atthi no kileso. Atthi saṅkilesiko, atthi asaṅkilesiko. Atthi saṅkiliṭṭho, atthi asaṅkiliṭṭho. Atthi kilesasampayutto, atthi kilesavippayutto. Atthi kileso ceva saṅkilesiko ca, atthi saṅkilesiko ceva no ca kileso. Atthi kileso ceva saṅkiliṭṭho ca, atthi saṅkiliṭṭho ceva no ca kileso. Atthi kileso ceva kilesasampayutto ca, atthi kilesasampayutto ceva no ca kileso. Atthi kilesavippayuttasaṅkilesiko, atthi kilesavippayuttaasaṅkilesiko. Atthi dassanena pahātabbo, atthi na dassanena pahātabbo. Atthi bhāvanāya pahātabbo, atthi na bhāvanāya pahātabbo. Atthi dassanena pahātabbahetuko, atthi na dassanena pahātabbahetuko. Atthi bhāvanāya pahātabbahetuko, atthi na bhāvanāya pahātabbahetuko.

Atthi savitakko, atthi avitakko. Atthi savicāro, atthi avicāro. Atthi sappītiko, atthi appītiko. Atthi pītisahagato, atthi na pītisahagato. Atthi sukhasahagato, atthi na sukhasahagato. Atthi upekkhāsahagato, atthi na upekkhāsahagato. Atthi kāmāvacaro, atthi na kāmāvacaro. Atthi rūpāvacaro, atthi na rūpāvacaro. Atthi arūpāvacaro, atthi na arūpāvacaro. Atthi pariyāpanno, atthi apariyāpanno. Atthi niyyāniko, atthi aniyyāniko. Atthi niyato, atthi aniyato. Atthi sauttaro, atthi anuttaro. Atthi saraṇo, atthi araṇo.

Tividhena saṅkhārakkhandho—atthi kusalo, atthi akusalo, atthi abyākato …pe…. Evaṁ dasavidhena saṅkhārakkhandho.

Ekavidhena saṅkhārakkhandho—cittasampayutto.

Duvidhena saṅkhārakkhandho—atthi saraṇo, atthi araṇo.

Tividhena saṅkhārakkhandho—atthi sukhāya vedanāya sampayutto …pe… atthi ajjhattārammaṇo, atthi bahiddhārammaṇo, atthi ajjhattabahiddhārammaṇo …pe…. Evaṁ dasavidhena saṅkhārakkhandho.

Dukamūlakaṁ.

Ekavidhena saṅkhārakkhandho—cittasampayutto.

Duvidhena saṅkhārakkhandho—atthi hetu, atthi na hetu.

Tividhena saṅkhārakkhandho—atthi kusalo, atthi akusalo, atthi abyākato …pe…. Evaṁ dasavidhena saṅkhārakkhandho.

Ekavidhena saṅkhārakkhandho—cittasampayutto.

Duvidhena saṅkhārakkhandho—atthi saraṇo, atthi araṇo.

Tividhena saṅkhārakkhandho—atthi kusalo, atthi akusalo, atthi abyākato …pe…. Evaṁ dasavidhena saṅkhārakkhandho.

Ekavidhena saṅkhārakkhandho—cittasampayutto.

Duvidhena saṅkhārakkhandho—atthi hetu, atthi na hetu.

Tividhena saṅkhārakkhandho—atthi ajjhattārammaṇo, atthi bahiddhārammaṇo, atthi ajjhattabahiddhārammaṇo …pe…. Evaṁ dasavidhena saṅkhārakkhandho.

Ekavidhena saṅkhārakkhandho—cittasampayutto.

Duvidhena saṅkhārakkhandho—atthi saraṇo, atthi araṇo.

Tividhena saṅkhārakkhandho—atthi ajjhattārammaṇo, atthi bahiddhārammaṇo, atthi ajjhattabahiddhārammaṇo …pe…. Evaṁ dasavidhena saṅkhārakkhandho.

Tikamūlakaṁ.

Ekavidhena saṅkhārakkhandho—cittasampayutto.

Duvidhena saṅkhārakkhandho—atthi hetu, atthi na hetu.

Tividhena saṅkhārakkhandho—atthi kusalo, atthi akusalo, atthi abyākato …pe…. Evaṁ dasavidhena saṅkhārakkhandho.

Ekavidhena saṅkhārakkhandho cittasampayutto.

Duvidhena saṅkhārakkhandho—atthi sahetuko, atthi ahetuko.

Tividhena saṅkhārakkhandho—atthi sukhāya vedanāya sampayutto, atthi dukkhāya vedanāya sampayutto, atthi adukkhamasukhāya vedanāya sampayutto …pe…. Evaṁ dasavidhena saṅkhārakkhandho.

Ekavidhena saṅkhārakkhandho—cittasampayutto.

Duvidhena saṅkhārakkhandho—atthi hetusampayutto, atthi hetuvippayutto.

Tividhena saṅkhārakkhandho—atthi vipāko, atthi vipākadhammadhammo, atthi nevavipākanavipākadhammadhammo …pe…. Evaṁ dasavidhena saṅkhārakkhandho.

Ekavidhena saṅkhārakkhandho—cittasampayutto.

Duvidhena saṅkhārakkhandho—atthi hetu ceva sahetuko ca, atthi sahetuko ceva na ca hetu.

Tividhena saṅkhārakkhandho—atthi upādinnupādāniyo, atthi anupādinnupādāniyo, atthi anupādinnaanupādāniyo …pe…. Evaṁ dasavidhena saṅkhārakkhandho.

Ekavidhena saṅkhārakkhandho—cittasampayutto.

Duvidhena saṅkhārakkhandho—atthi hetu ceva hetusampayutto ca, atthi hetusampayutto ceva na ca hetu.

Tividhena saṅkhārakkhandho—atthi saṅkiliṭṭhasaṅkilesiko, atthi asaṅkiliṭṭhasaṅkilesiko, atthi asaṅkiliṭṭhaasaṅkilesiko …pe…. Evaṁ dasavidhena saṅkhārakkhandho.

Ekavidhena saṅkhārakkhandho—cittasampayutto.

Duvidhena saṅkhārakkhandho—atthi na hetu sahetuko, atthi na hetu ahetuko.

Tividhena saṅkhārakkhandho—atthi savitakkasavicāro, atthi avitakkavicāramatto, atthi avitakkaavicāro …pe…. Evaṁ dasavidhena saṅkhārakkhandho.

Ekavidhena saṅkhārakkhandho—cittasampayutto.

Duvidhena saṅkhārakkhandho—atthi lokiyo, atthi lokuttaro.

Tividhena saṅkhārakkhandho—atthi pītisahagato, atthi sukhasahagato, atthi upekkhāsahagato …pe…. Evaṁ dasavidhena saṅkhārakkhandho.

Ekavidhena saṅkhārakkhandho—cittasampayutto.

Duvidhena saṅkhārakkhandho—atthi kenaci viññeyyo, atthi kenaci na viññeyyo.

Tividhena saṅkhārakkhandho—atthi dassanena pahātabbo, atthi bhāvanāya pahātabbo, atthi neva dassanena na bhāvanāya pahātabbo …pe…. Evaṁ dasavidhena saṅkhārakkhandho.

Ekavidhena saṅkhārakkhandho—cittasampayutto.

Duvidhena saṅkhārakkhandho—atthi āsavo, atthi no āsavo.

Tividhena saṅkhārakkhandho—atthi dassanena pahātabbahetuko, atthi bhāvanāya pahātabbahetuko, atthi neva dassanena na bhāvanāya pahātabbahetuko …pe…. Evaṁ dasavidhena saṅkhārakkhandho.

Ekavidhena saṅkhārakkhandho—cittasampayutto.

Duvidhena saṅkhārakkhandho—atthi sāsavo, atthi anāsavo.

Tividhena saṅkhārakkhandho—atthi ācayagāmī, atthi apacayagāmī, atthi nevācayagāmināpacayagāmī …pe…. Evaṁ dasavidhena saṅkhārakkhandho.

Ekavidhena saṅkhārakkhandho—cittasampayutto.

Duvidhena saṅkhārakkhandho—atthi āsavasampayutto, atthi āsavavippayutto.

Tividhena saṅkhārakkhandho—atthi sekkho, atthi asekkho, atthi nevasekkhanāsekkho …pe…. Evaṁ dasavidhena saṅkhārakkhandho.

Ekavidhena saṅkhārakkhandho—cittasampayutto.

Duvidhena saṅkhārakkhandho—atthi āsavo ceva sāsavo ca, atthi sāsavo ceva no ca āsavo.

Tividhena saṅkhārakkhandho—atthi paritto, atthi mahaggato, atthi appamāṇo …pe…. Evaṁ dasavidhena saṅkhārakkhandho.

Ekavidhena saṅkhārakkhandho—cittasampayutto.

Duvidhena saṅkhārakkhandho—atthi āsavo ceva āsavasampayutto ca, atthi āsavasampayutto ceva no ca āsavo.

Tividhena saṅkhārakkhandho—atthi parittārammaṇo, atthi mahaggatārammaṇo, atthi appamāṇārammaṇo …pe…. Evaṁ dasavidhena saṅkhārakkhandho.

Ekavidhena saṅkhārakkhandho—cittasampayutto.

Duvidhena saṅkhārakkhandho—atthi āsavavippayuttasāsavo, atthi āsavavippayuttaanāsavo.

Tividhena saṅkhārakkhandho—atthi hīno, atthi majjhimo, atthi paṇīto …pe…. Evaṁ dasavidhena saṅkhārakkhandho.

Ekavidhena saṅkhārakkhandho—cittasampayutto.

Duvidhena saṅkhārakkhandho—atthi saṁyojanaṁ, atthi no saṁyojanaṁ.

Tividhena saṅkhārakkhandho—atthi micchattaniyato, atthi sammattaniyato, atthi aniyato …pe…. Evaṁ dasavidhena saṅkhārakkhandho.

Ekavidhena saṅkhārakkhandho—cittasampayutto.

Duvidhena saṅkhārakkhandho—atthi saṁyojaniyo, atthi asaṁyojaniyo.

Tividhena saṅkhārakkhandho—atthi maggārammaṇo, atthi maggahetuko, atthi maggādhipati …pe…. Evaṁ dasavidhena saṅkhārakkhandho.

Ekavidhena saṅkhārakkhandho—cittasampayutto.

Duvidhena saṅkhārakkhandho—atthi saṁyojanasampayutto, atthi saṁyojanavippayutto.

Tividhena saṅkhārakkhandho—atthi uppanno, atthi anuppanno, atthi uppādī …pe…. Evaṁ dasavidhena saṅkhārakkhandho.

Ekavidhena saṅkhārakkhandho—cittasampayutto.

Duvidhena saṅkhārakkhandho—atthi saṁyojanañceva saṁyojaniyo ca, atthi saṁyojaniyo ceva no ca saṁyojanaṁ.

Tividhena saṅkhārakkhandho—atthi atīto, atthi anāgato, atthi paccuppanno …pe…. Evaṁ dasavidhena saṅkhārakkhandho.

Ekavidhena saṅkhārakkhandho—cittasampayutto.

Duvidhena saṅkhārakkhandho—atthi saṁyojanañceva saṁyojanasampayutto ca, atthi saṁyojanasampayutto ceva no ca saṁyojanaṁ.

Tividhena saṅkhārakkhandho—atthi atītārammaṇo, atthi anāgatārammaṇo, atthi paccuppannārammaṇo …pe…. Evaṁ dasavidhena saṅkhārakkhandho.

Ekavidhena saṅkhārakkhandho—cittasampayutto.

Duvidhena saṅkhārakkhandho—atthi saṁyojanavippayuttasaṁyojaniyo, atthi saṁyojanavippayuttaasaṁyojaniyo.

Tividhena saṅkhārakkhandho—atthi ajjhatto, atthi bahiddho, atthi ajjhattabahiddho …pe…. Evaṁ dasavidhena saṅkhārakkhandho.

Ekavidhena saṅkhārakkhandho—cittasampayutto.

Duvidhena saṅkhārakkhandho—atthi gantho, atthi no gantho.

Tividhena saṅkhārakkhandho—atthi ajjhattārammaṇo, atthi bahiddhārammaṇo, atthi ajjhattabahiddhārammaṇo …pe…. Evaṁ dasavidhena saṅkhārakkhandho.

Ubhatovaḍḍhakaṁ.

Sattavidhena saṅkhārakkhandho—atthi kusalo, atthi akusalo, atthi abyākato; atthi kāmāvacaro, atthi rūpāvacaro, atthi arūpāvacaro, atthi apariyāpanno. Evaṁ sattavidhena saṅkhārakkhandho.

Aparopi sattavidhena saṅkhārakkhandho—atthi sukhāya vedanāya sampayutto, atthi dukkhāya vedanāya sampayutto, atthi adukkhamasukhāya vedanāya sampayutto; atthi kāmāvacaro, atthi rūpāvacaro, atthi arūpāvacaro, atthi apariyāpanno …pe… atthi ajjhattārammaṇo, atthi bahiddhārammaṇo atthi ajjhattabahiddhārammaṇo; atthi kāmāvacaro, atthi rūpāvacaro, atthi arūpāvacaro, atthi apariyāpanno. Evaṁ sattavidhena saṅkhārakkhandho.

Catuvīsatividhena saṅkhārakkhandho—cakkhusamphassapaccayā saṅkhārakkhandho atthi kusalo, atthi akusalo, atthi abyākato; sotasamphassapaccayā …pe… ghānasamphassapaccayā …pe… jivhāsamphassapaccayā …pe… kāyasamphassapaccayā …pe… manosamphassapaccayā saṅkhārakkhandho atthi kusalo, atthi akusalo, atthi abyākato; cakkhusamphassajā cetanā …pe… manosamphassajā cetanā. Evaṁ catuvīsatividhena saṅkhārakkhandho.

Aparopi catuvīsatividhena saṅkhārakkhandho—cakkhusamphassapaccayā saṅkhārakkhandho atthi sukhāya vedanāya sampayutto …pe… atthi ajjhattārammaṇo, atthi bahiddhārammaṇo, atthi ajjhattabahiddhārammaṇo; cakkhusamphassajā cetanā …pe… manosamphassajā cetanā; sotasamphassapaccayā …pe… ghānasamphassapaccayā …pe… jivhāsamphassapaccayā …pe… kāyasamphassapaccayā …pe… manosamphassapaccayā saṅkhārakkhandho atthi sukhāya vedanāya sampayutto …pe… atthi ajjhattārammaṇo, atthi bahiddhārammaṇo, atthi ajjhattabahiddhārammaṇo; cakkhusamphassajā cetanā, sotasamphassajā cetanā, ghānasamphassajā cetanā, jivhāsamphassajā cetanā, kāyasamphassajā cetanā, manosamphassajā cetanā. Evaṁ catuvīsatividhena saṅkhārakkhandho.

Tiṁsatividhena saṅkhārakkhandho—cakkhusamphassapaccayā saṅkhārakkhandho atthi kāmāvacaro, atthi rūpāvacaro, atthi arūpāvacaro, atthi apariyāpanno; sotasamphassapaccayā …pe… ghānasamphassapaccayā …pe… jivhāsamphassapaccayā …pe… kāyasamphassapaccayā …pe… manosamphassapaccayā saṅkhārakkhandho atthi kāmāvacaro, atthi rūpāvacaro, atthi arūpāvacaro, atthi apariyāpanno; cakkhusamphassajā cetanā …pe… manosamphassajā cetanā. Evaṁ tiṁsatividhena saṅkhārakkhandho.

Bahuvidhena saṅkhārakkhandho—cakkhusamphassapaccayā saṅkhārakkhandho atthi kusalo, atthi akusalo, atthi abyākato, atthi kāmāvacaro, atthi rūpāvacaro, atthi arūpāvacaro, atthi apariyāpanno; sotasamphassapaccayā …pe… ghānasamphassapaccayā …pe… jivhāsamphassapaccayā …pe… kāyasamphassapaccayā …pe… manosamphassapaccayā saṅkhārakkhandho atthi kusalo, atthi akusalo, atthi abyākato, atthi kāmāvacaro, atthi rūpāvacaro, atthi arūpāvacaro, atthi apariyāpanno; cakkhusamphassajā cetanā, sotasamphassajā cetanā, ghānasamphassajā cetanā, jivhāsamphassajā cetanā, kāyasamphassajā cetanā, manosamphassajā cetanā. Evaṁ bahuvidhena saṅkhārakkhandho.

Aparopi bahuvidhena saṅkhārakkhandho—cakkhusamphassapaccayā saṅkhārakkhandho atthi sukhāya vedanāya sampayutto, atthi dukkhāya vedanāya sampayutto, atthi adukkhamasukhāya vedanāya sampayutto …pe… atthi ajjhattārammaṇo, atthi bahiddhārammaṇo, atthi ajjhattabahiddhārammaṇo, atthi kāmāvacaro, atthi rūpāvacaro, atthi arūpāvacaro, atthi apariyāpanno; sotasamphassapaccayā …pe… ghānasamphassapaccayā …pe… jivhāsamphassapaccayā …pe… kāyasamphassapaccayā …pe… manosamphassapaccayā saṅkhārakkhandho atthi sukhāya vedanāya sampayutto …pe… atthi ajjhattārammaṇo, atthi bahiddhārammaṇo, atthi ajjhattabahiddhārammaṇo, atthi kāmāvacaro, atthi rūpāvacaro, atthi arūpāvacaro, atthi apariyāpanno; cakkhusamphassajā cetanā, sotasamphassajā cetanā, ghānasamphassajā cetanā, jivhāsamphassajā cetanā, kāyasamphassajā cetanā, manosamphassajā cetanā. Evaṁ bahuvidhena saṅkhārakkhandho.

Ayaṁ vuccati saṅkhārakkhandho.

2.5. Viññāṇakkhandha

Tattha katamo viññāṇakkhandho? Ekavidhena viññāṇakkhandho—phassasampayutto.

Duvidhena viññāṇakkhandho—atthi sahetuko, atthi ahetuko.

Tividhena viññāṇakkhandho—atthi kusalo, atthi akusalo, atthi abyākato.

Catubbidhena viññāṇakkhandho—atthi kāmāvacaro, atthi rūpāvacaro, atthi arūpāvacaro, atthi apariyāpanno.

Pañcavidhena viññāṇakkhandho—atthi sukhindriyasampayutto, atthi dukkhindriyasampayutto, atthi somanassindriyasampayutto, atthi domanassindriyasampayutto, atthi upekkhindriyasampayutto. Evaṁ pañcavidhena viññāṇakkhandho.

Chabbidhena viññāṇakkhandho—cakkhuviññāṇaṁ, sotaviññāṇaṁ, ghānaviññāṇaṁ, jivhāviññāṇaṁ, kāyaviññāṇaṁ, manoviññāṇaṁ. Evaṁ chabbidhena viññāṇakkhandho.

Sattavidhena viññāṇakkhandho—cakkhuviññāṇaṁ, sotaviññāṇaṁ, ghānaviññāṇaṁ, jivhāviññāṇaṁ, kāyaviññāṇaṁ, manodhātu, manoviññāṇadhātu. Evaṁ sattavidhena viññāṇakkhandho.

Aṭṭhavidhena viññāṇakkhandho—cakkhuviññāṇaṁ, sotaviññāṇaṁ, ghānaviññāṇaṁ, jivhāviññāṇaṁ, kāyaviññāṇaṁ atthi sukhasahagataṁ, atthi dukkhasahagataṁ, manodhātu, manoviññāṇadhātu. Evaṁ aṭṭhavidhena viññāṇakkhandho.

Navavidhena viññāṇakkhandho—cakkhuviññāṇaṁ, sotaviññāṇaṁ, ghānaviññāṇaṁ, jivhāviññāṇaṁ, kāyaviññāṇaṁ, manodhātu, manoviññāṇadhātu atthi kusalo, atthi akusalo, atthi abyākato. Evaṁ navavidhena viññāṇakkhandho.

Dasavidhena viññāṇakkhandho—cakkhuviññāṇaṁ …pe… kāyaviññāṇaṁ atthi sukhasahagataṁ, atthi dukkhasahagataṁ, manodhātu, manoviññāṇadhātu atthi kusalaṁ, atthi akusalaṁ, atthi abyākataṁ. Evaṁ dasavidhena viññāṇakkhandho.