15. Analysis of Analytic InsightSuttantabhājanīya

1. Analysis According to the Discourses1. Saṅgahavāra

1. Summary SectionCatasso paṭisambhidā—The four analytic insights are: The analytic insight of consequence, analytic insight of origin, analytic insight of philology, analytic insight of knowledge. Knowledge of consequence is analytic insight of consequence; knowledge of origin is analytic insight of origin; knowledge of the actual philological definition of these (i.e., 1 & 2) is analytic insight of philology; knowledge of (these) knowledges is analytic insight of knowledge. This is summary section.atthapaṭisambhidā, dhammapaṭisambhidā, niruttipaṭisambhidā, paṭibhānapaṭisambhidā. 2. Truth SectionAtthe ñāṇaṁ atthapaṭisambhidā, dhamme ñāṇaṁ dhammapaṭisambhidā, tatra dhammaniruttābhilāpe ñāṇaṁ niruttipaṭisambhidā, ñāṇesu ñāṇaṁ paṭibhānapaṭisambhidā. The four analytic insights are: The analytic insight of consequence, analytic insight of origin, analytic insight of philology, analytic insight of knowledge. Knowledge of suffering is analytic insight of consequence; knowledge of the cause of suffering is analytic insight of origin; knowledge of the cessation of suffering is analytic insight of consequence; knowledge of the way leading to the cessation of suffering is analytic insight of origin; knowledge of the actual philological definition of these is analytic insight of philology; knowledge of (these) knowledges is analytic insight of knowledge. This is truth section.Ayaṁ saṅgahavāro.

3. Cause Section2. Saccavāra

The four analytic insights are: The analytic insight of consequence, analytic insight of origin, analytic insight of philology, analytic insight of knowledge. Knowledge of cause is analytic insight of origin; knowledge of the effect of cause is analytic insight of consequence; knowledge of the actual philological definition of|these is analytic insight of philology; knowledge of (these) knowledges is analytic insight of knowledge. This is cause section.Catasso paṭisambhidā—4. States (Mind & Matter) Sectionatthapaṭisambhidā, dhammapaṭisambhidā, niruttipaṭisambhidā, paṭibhānapaṭisambhidā. The four analytic insights are: The analytic insight of consequence, analytic insight of origin, analytic insight of philology, analytic insight of knowledge. States which are born, become, begotten, existent, fully existent, apparent; knowledge of these states is analytic insight of consequence; states from which these states are born, become, begotten, existent, fully existent, apparent; knowledge of those states is analytic insight of origin; knowledge of the actual philological definition of these is analytic insight of philology; knowledge of (these) knowledges is analytic insight of knowledge.This is states section.Dukkhe ñāṇaṁ atthapaṭisambhidā, dukkhasamudaye ñāṇaṁ dhammapaṭisambhidā, dukkhanirodhe ñāṇaṁ atthapaṭisambhidā, dukkhanirodhagāminiyā paṭipadāya ñāṇaṁ dhammapaṭisambhidā, tatra dhammaniruttābhilāpe ñāṇaṁ niruttipaṭisambhidā, ñāṇesu ñāṇaṁ paṭibhānapaṭisambhidā. 5. Dependent Origination SectionAyaṁ saccavāro.

The four analytic insights are: The analytic insight of consequence, analytic insight of origin, analytic insight of philology, analytic insight of knowledge. Knowledge of ageing and death is analytic insight of consequence; knowledge of the cause of ageing and death is analytic insight of origin; knowledge of the cessation of ageing and death is analytic insight of consequence; knowledge of the way leading to the cessation of ageing and death is analytic insight of origin; knowledge of the actual philological definition of these is analytic insight of philology; knowledge of (these) knowledges is analytic insight of knowledge.3. Hetuvāra

The four analytic insights are: The analytic insight of consequence, analytic insight of origin, analytic insight of philology, analytic insight of knowledge. Knowledge of birth.* Knowledge of becoming.* Knowledge of attachment.* Knowledge of craving.* Knowledge of feeling.* Knowledge of contact.* Knowledge of the six bases.* Knowledge of mind and matter.* Knowledge of consciousness.* Knowledge of activities is analytic insight of consequence; knowledge of the cause of activities is analytic insight of origin; knowledge of the cessation of activities is analytic insight of consequence; knowledge of the way leading to the cessation of activities is analytic insight of origin; knowledge of|the actual philological definition of these is analytic insight of philology; knowledge of (these) knowledges is analytic insight of knowledge. This is dependent origination section.Catasso paṭisambhidā—* Complete each as for activities.atthapaṭisambhidā, dhammapaṭisambhidā niruttipaṭisambhidā, paṭibhānapaṭisambhidā. * Complete each as for activities.Hetumhi ñāṇaṁ dhammapaṭisambhidā, hetuphale ñāṇaṁ atthapaṭisambhidā, tatra dhammaniruttābhilāpe ñāṇaṁ niruttipaṭisambhidā, ñāṇesu ñāṇaṁ paṭibhānapaṭisambhidā. 6. Doctrine SectionAyaṁ hetuvāro.

The four analytic insights are: The analytic insight of consequence, analytic insight of origin, analytic insight of philology, analytic insight of knowledge.4. Dhammavāra

Therein what isanalytic insight of origin? Herein a bhikkhu knows the Teaching; discourses in prose; discourses in prose and verse; expositions; verses; verses of joyous utterance; (quotations beginning) “thus it was said …”; birth stories; statements dealing with unique occurrences; miscellanies. This is called analytic insight of origin. He knows the meaning of this and that that is said thus, “this is the meaning of this that is said; this is the meaning of that that is said”. This is called analytic insight of consequence. Knowledge of the actual philological definition of these is analytic insight of philology; knowledge of (these) knowledges is analytic insight of knowledge. This is doctrine section.Catasso paṭisambhidā—analytic insight of originatthapaṭisambhidā, dhammapaṭisambhidā, niruttipaṭisambhidā, paṭibhānapaṭisambhidā. (Here Ends) Analysis According to the DiscoursesYe dhammā jātā bhūtā sañjātā nibbattā abhinibbattā pātubhūtā, imesu dhammesu ñāṇaṁ atthapaṭisambhidā; 2. Analysis According to Abhidhammayamhā dhammā te dhammā jātā bhūtā sañjātā nibbattā abhinibbattā pātubhūtā, tesu dhammesu ñāṇaṁ dhammapaṭisambhidā, tatra dhammaniruttābhilāpe ñāṇaṁ niruttipaṭisambhidā, ñāṇesu ñāṇaṁ paṭibhānapaṭisambhidā. 1. Good SectionAyaṁ dhammavāro.

The four analytic insights are: The analytic insight of consequence, analytic insight of origin, analytic insight of philology, analytic insight of knowledge.5. Paṭiccasamuppādavāra

What states are good? At the time when good consciousness characteristic of the plane of desire arises, accompanied by mental pleasure, associated with knowledge, having visible object,* ideational object or is concerned with whatever (object);at that time there is contact,*2there is non-wavering. These states are good. Knowledge of these states is analytic insight of origin; knowledge of the resultants of those (states) is analytic insight of consequence; that philology by which those states are designated;|knowledge of the actual philological definition of that (designation) is analytic insight of philology; that knowledge by which he knows those knowledges thus, “these knowledges clarify this meaning”, knowledge of (these) knowledges is analytic insight of knowledge.Catasso paṭisambhidā—* Intermediate sense objects.*2See Dhammasaṅgaṇī paragraph1.atthapaṭisambhidā, dhammapaṭisambhidā, niruttipaṭisambhidā, paṭibhānapaṭisambhidā. * Intermediate sense objects.Jarāmaraṇe ñāṇaṁ atthapaṭisambhidā, jarāmaraṇasamudaye ñāṇaṁ dhammapaṭisambhidā, jarāmaraṇanirodhe ñāṇaṁ atthapaṭisambhidā, jarāmaraṇanirodhagāminiyā paṭipadāya ñāṇaṁ dhammapaṭisambhidā, tatra dhammaniruttābhilāpe ñāṇaṁ niruttipaṭisambhidā, ñāṇesu ñāṇaṁ paṭibhānapaṭisambhidā.

*2See Dhammasaṅgaṇī paragraph1.Catasso paṭisambhidā—The four analytic insights are: The analytic insight of consequence, analytic insight of origin, analytic insight of philology, analytic insight of knowledge.atthapaṭisambhidā, dhammapaṭisambhidā, niruttipaṭisambhidā, paṭibhānapaṭisambhidā. What states are good? At the time when good consciousness characteristic of the plane of desire arises, accompanied by mental pleasure, associated with knowledge, with instigation.* Accompanied by mental pleasure, not associated with knowledge.* Accompanied by mental pleasure, not associated with knowledge, with instigation.* Accompanied by indifference, associated with knowledge.* Accompanied by indifference, associated with knowledge, with instigation.* Accompanied by indifference, not associated with knowledge.* Accompanied by indifference, not associated with knowledge, with instigation, having visible object,*2ideational object or is concerned with whatever (object); at that time there is contact,*3there is non-wavering. These states are good. Knowledge of these states is analytic insight of origin; knowledge of the resultants of those (states) is analytic insight of consequence; that philology by which those states are designated; knowledge of the actual philological definition of that (designation) is analytic insight of philology; that knowledge by which he knows those knowledges thus, “these knowledges clarify this meaning”, knowledge of (these) knowledges is analytic insight of knowledge.Jātiyā ñāṇaṁ …pe… * Each should read with the same introductory and completing sections of this paragraph*2Intermediate sense objects.*3See Dhammasaṅgaṇī paragraph1.bhave ñāṇaṁ …pe… * Each should read with the same introductory and completing sections of this paragraphupādāne ñāṇaṁ …pe… *2Intermediate sense objects.taṇhāya ñāṇaṁ …pe… *3See Dhammasaṅgaṇī paragraph1.vedanāya ñāṇaṁ …pe… The four analytic insights are: The analytic insight of consequence, analytic insight of origin, analytic insight of philology, analytic insight of knowledge.phasse ñāṇaṁ …pe… What states are good? At the time when he develops the path for rebirth in the plane of form, he, aloof from sense pleasures,* attains and dwells in earth device first jhāna; at that time there is|contact,*2there is non-wavering. These states are good. Knowledge of these states is analytic insight of origin; knowledge of the resultants of those (states) is analytic insight of consequence; that philology by which those states are designated; knowledge of the actual philological definition of that (designation) is analytic insight of philology; that knowledge by which he knows those knowledges thus, “these knowledges clarify this meaning”, knowledge of (these) knowledges is analytic insight of knowledge.saḷāyatane ñāṇaṁ …pe… * See paragraph205.*2See Dhammasaṅgaṇī paragraph1.nāmarūpe ñāṇaṁ …pe… * See paragraph205.viññāṇe ñāṇaṁ …pe… *2See Dhammasaṅgaṇī paragraph1.saṅkhāresu ñāṇaṁ atthapaṭisambhidā, saṅkhārasamudaye ñāṇaṁ dhammapaṭisambhidā, saṅkhāranirodhe ñāṇaṁ atthapaṭisambhidā, saṅkhāranirodhagāminiyā paṭipadāya ñāṇaṁ dhammapaṭisambhidā, tatra dhammaniruttābhilāpe ñāṇaṁ niruttipaṭisambhidā, ñāṇesu ñāṇaṁ paṭibhānapaṭisambhidā. The four analytic insights are: The analytic insight of consequence, analytic insight of origin, analytic insight of philology, analytic insight of knowledge.Ayaṁ paṭiccasamuppādavāro.

What states are good? At the time when he develops the path for rebirth in the formless plane, he, having wholly passed the state of nothingness, by the abandoning of pleasure,* attains and dwells in the fourth jhāna accompanied by perception of the state that is neither perception nor non-perception; at that time there is contact,*2there is non-wavering. These states are good. Knowledge of these states is analytic insight of origin; knowledge of the resultants of those (states) is analytic insight of consequence; that philology by which those states are designated; knowledge of the actual philological definition of that (designation) is analytic insight of philology; that knowledge by which he knows those knowledges thus, “these knowledges clarify this meaning”, knowledge of (these) knowledges is analytic insight of knowledge.6. Pariyattivāra

* See paragraph205.*2See Dhammasaṅgaṇī paragraph1.Catasso paṭisambhidā—* See paragraph205.atthapaṭisambhidā, dhammapaṭisambhidā, niruttipaṭisambhidā, paṭibhānapaṭisambhidā.

*2See Dhammasaṅgaṇī paragraph1.Tattha katamā dhammapaṭisambhidā? The four analytic insights are: The analytic insight of consequence, analytic insight of origin, analytic insight of philology, analytic insight of knowledge.Idha bhikkhu dhammaṁ jānāti—What states are good? At the time when he develops supramundane jhāna tending to release, dispersive of continuing rebirth and death; he, for the abandoning of wrong view, for the entering of the first stage, aloof from sense pleasures,* attains and dwells in the first jhāna that is hard practice and knowledge slowly acquired; at that time there is contact,*2there is non-wavering. These states are good. Knowledge of these states is analytic insight of origin; knowledge of the resultants of those (states) is analytic|insight of consequence; that philology by which those states are designated; knowledge of the actual philological definition of that (designation) is analytic insight of philology; that knowledge by which he knows those knowledges thus, “these knowledges clarify this meaning”, knowledge of (these) knowledges is analytic insight of knowledge.suttaṁ geyyaṁ veyyākaraṇaṁ gāthaṁ udānaṁ itivuttakaṁ jātakaṁ abbhutadhammaṁ vedallaṁ. * See paragraph205.*2See Dhammasaṅgaṇī paragraph277.Ayaṁ vuccati “dhammapaṭisambhidā”. * See paragraph205.So tassa tasseva bhāsitassa atthaṁ jānāti—*2See Dhammasaṅgaṇī paragraph277.“ayaṁ imassa bhāsitassa attho, ayaṁ imassa bhāsitassa attho”ti. 2. Bad SectionAyaṁ vuccati “atthapaṭisambhidā”, tatra dhammaniruttābhilāpe ñāṇaṁ niruttipaṭisambhidā, ñāṇesu ñāṇaṁ paṭibhānapaṭisambhidā. The four analytic insights are: The analytic insight of consequence, analytic insight of origin, analytic insight of philology, analytic insight of knowledge.Ayaṁ pariyattivāro.

What states are bad? At the time when bad consciousness arises, accompanied by mental pleasure, associated with wrong view, having visible object,* ideational object or is concerned with whatever (object); at that time there is contact,*2there is non-wavering. These states are bad. Knowledge of these states is analytic insight of origin; knowledge of the resultants of those (states) is analytic insight of consequence; that philology by which those states are designated; knowledge of the actual philological definition of that (designation) is analytic insight of philology; that knowledge by which he knows those knowledges thus, “these knowledges clarify this meaning”, knowledge of (these) knowledges is analytic insight of knowledge.Suttantabhājanīyaṁ.

* Intermediate sense objects.*2See Dhammasaṅgaṇī paragraph365.Abhidhammabhājanīya

* Intermediate sense objects.1. Kusalavāra

*2See Dhammasaṅgaṇī paragraph365.1.1. Kāmāvacara

The four analytic insights are: The analytic insight of consequence, analytic insight of origin, analytic insight of philology, analytic insight of knowledge.Catasso paṭisambhidā—What states are bad? At the time when bad consciousness arises, accompanied by mental pleasure, associated with wrong view, with instigation.* Accompanied by mental pleasure, not associated with wrong view.* Accompanied by mental pleasure, not associated with wrong view, with instigation.* Accompanied by indifference, associated with wrong view.* Accompanied by indifference, associated with wrong view, with instigation.* Accompanied by indifference, not associated with wrong view.* Accompanied by indifference, not associated with wrong view, with instigation.* Accompanied by mental pain, associated with|repulsion.* Accompanied by mental pain, associated with repulsion, with instigation.* Accompanied by indifference, associated with doubt.* Accompanied by indifference, associated with distraction, having visible object,*2ideational object or is concerned with whatever (object); at that time there is contact,*3there is non-wavering. These states are bad. Knowledge of these states is analytic insight of origin; knowledge of the resultants of those (states) is analytic insight of consequence; that philology by which those states are designated; knowledge of the actual philological definition of that (designation) is analytic insight of philology; that knowledge by which he knows those knowledges thus, “these knowledges clarify this meaning”, knowledge of (these) knowledges is analytic insight of knowledge.atthapaṭisambhidā, dhammapaṭisambhidā, niruttipaṭisambhidā, paṭibhānapaṭisambhidā.

* Each should read with the same introductory and completing sections of this paragraph*2Intermediate sense objects.*3See Dhammasaṅgaṇī paragraph365.Katame dhammā kusalā? * Each should read with the same introductory and completing sections of this paragraphYasmiṁ samaye kāmāvacaraṁ kusalaṁ cittaṁ uppannaṁ hoti somanassasahagataṁ ñāṇasampayuttaṁ rūpārammaṇaṁ vā …pe… *2Intermediate sense objects.dhammārammaṇaṁ vā yaṁ yaṁ vā panārabbha, tasmiṁ samaye phasso hoti …pe… avikkhepo hoti. *3See Dhammasaṅgaṇī paragraph365.Ime dhammā kusalā. 3. Resultant SectionImesu dhammesu ñāṇaṁ dhammapaṭisambhidā. Three analytic insights are: The analytic insight of consequence, analytic insight of philology, analytic insight of knowledge.Tesaṁ vipāke ñāṇaṁ atthapaṭisambhidā, yāya niruttiyā tesaṁ dhammānaṁ paññatti hoti, tatra dhammaniruttābhilāpe ñāṇaṁ niruttipaṭisambhidā. What states are neither-good-nor-bad? At the time when having done, having accumulated good action characteristic of the plane of desire, resultant eye consciousness arises, accompanied by indifference, having visible object; at that time there is contact; there is feeling; there is perception; there is volition; there is consciousness; there is indifference; there is one-pointedness of consciousness; there is controlling faculty of mind; there is controlling faculty of indifference; there is controlling faculty of vital principle; or whatever other dependently arisen non-material states there are at that time. These states are neither-good-nor-bad. Knowledge of these states is analytic insight of consequence; that philology by which those states are designated; knowledge of the actual philological definition of that (designation) is analytic insight of philology; that knowledge by which he knows those knowledges thus, “these knowledges clarify this meaning”, knowledge of (these) knowledges is analytic insight of knowledge.Yena ñāṇena tāni ñāṇāni jānāti—Three analytic insights are: The analytic insight of consequence, analytic insight of philology, analytic insight of knowledge.“imāni ñāṇāni idamatthajotakānī”ti, ñāṇesu ñāṇaṁ paṭibhānapaṭisambhidā.

Whatstates are neither-good-nor-bad? At the time when having done, having accumulated good action characteristic of the plane of desire, resultant ear consciousness arises,accompanied by indifference, having audible object,* Nose consciousness arises, accompanied by indifference, having odorous object.* Tongue consciousness arises, accompanied by indifference, having sapid object.* Body consciousness arises, accompanied by pleasure, having tangible object; at that time there is contact; there is feeling; there is perception; there is volition; there is consciousness; there is pleasure; there is one-pointedness of consciousness; there is controlling faculty of mind; there is controlling faculty of pleasure; there is controlling faculty of vital principle; or whatever other dependently arisen non-material states there are at that time.Catasso paṭisambhidā—These states are neither-good-nor-bad. Knowledge of these states is analytic insight of consequence; that philology by which those states are designated; knowledge of the actual philological definition of that (designation) is analytic insight of philology; that knowledge by which he knows those knowledges thus, “these knowledges clarify this meaning”, knowledge of (these) knowledges is analytic insight of knowledge.atthapaṭisambhidā, dhammapaṭisambhidā, niruttipaṭisambhidā, paṭibhānapaṭisambhidā.

* Each should read with the same introductory and completing sections of this paragraph with appropriate modifications.Katame dhammā kusalā? * Each should read with the same introductory and completing sections of this paragraph with appropriate modifications.Yasmiṁ samaye kāmāvacaraṁ kusalaṁ cittaṁ uppannaṁ hoti somanassasahagataṁ ñāṇasampayuttaṁ sasaṅkhārena …pe… Three analytic insights are:* Analytic insight of knowledge. What states are neither-good-nor-bad? At the time when having done, having accumulated good action characteristic of the plane of desire, resultant mind element arises, accompanied by indifference, having visible object,*2tangible object or is concerned with whatever (object); at that time there is contact; there is feeling; there is perception; there is volition; there is consciousness; there is initial application; there is sustained application; there is indifference; there is one-pointedness of consciousness; there is controlling faculty of mind; there is controlling faculty of indifference; there is controlling faculty of vital principle; or whatever other dependently arisen non-material states there are at that time. These states are neither-good-nor-bad. Knowledge of these states is analytic insight of consequence; that philology by which those states are designated; knowledge of the actual philological definition of that (designation) is analytic insight of philology; that knowledge by which he knows those|knowledges thus, “these knowledges clarify this meaning”, knowledge of (these) knowledges is analytic insight of knowledge.somanassasahagataṁ ñāṇavippayuttaṁ …pe… * Analytic insight of consequence, analytic insight of philology.*2Intermediate sense objects.somanassasahagataṁ ñāṇavippayuttaṁ sasaṅkhārena …pe… * Analytic insight of consequence, analytic insight of philology.upekkhāsahagataṁ ñāṇasampayuttaṁ …pe… *2Intermediate sense objects.upekkhāsahagataṁ ñāṇasampayuttaṁ sasaṅkhārena …pe… Three analytic insights are: The analytic insight of consequence, analytic insight of philology, analytic insight of knowledge.upekkhāsahagataṁ ñāṇavippayuttaṁ …pe… What states are neither-good-nor-bad? At the time when having done, having accumulated good action characteristic of the plane of desire, resultant mind-consciousness-element arises, accompanied by mental pleasure, having visible object,* ideational object or is concerned with whatever (object); at that time there is contact; there is feeling; there is perception; there is volition; there is consciousness; there is initial application; there is sustained application; there is zest; there is pleasure; there is one-pointedness of consciousness; there is controlling faculty of mind; there is controlling faculty of mental pleasure; there is controlling faculty of vital principle; or whatever other dependently arisen non-material states there are at that time;these states are neither-good-nor-bad. Knowledge of these states is analytic insight of consequence; that philology by which those states are designated; knowledge of the actual philological definition of that (designation) is analytic insight of philology; that knowledge by which he knows those knowledges thus, “these knowledges clarify this meaning”, knowledge of (these) knowledges is analytic insight of knowledge.upekkhāsahagataṁ ñāṇavippayuttaṁ sasaṅkhārena rūpārammaṇaṁ vā …pe… * Intermediate sense objects.dhammārammaṇaṁ vā yaṁ yaṁ vā panārabbha, tasmiṁ samaye phasso hoti …pe… avikkhepo hoti. * Intermediate sense objects.Ime dhammā kusalā. Three analytic insights are: The analytic insight of consequence, analytic insight of philology, analytic insight of knowledge.Imesu dhammesu ñāṇaṁ dhammapaṭisambhidā. What states are neither-good-nor-bad? At the time when having done, having accumulated good action characteristic of the plane of desire, resultant mind-consciousness-element arises, accompanied by indifference, having visible object,* ideational object or is concerned with whatever (object); at that time there is contact; there is feeling; there is perception; there is volition; there is consciousness; there is initial application; there is sustained application; there is indifference; there is one-pointedness of consciousness; there is controlling faculty of mind; there is controlling faculty of indifference; or whatever other dependently arisen non-material states there are at that time. These states are|neither-good-nor-bad. Knowledge of these states is analytic insight of consequence; that philology by which those states are designated; knowledge of the actual philological definition of that (designation) is analytic insight of philology; that knowledge by which he knows those knowledges thus, “these knowledges clarify this meaning”, knowledge of (these) knowledges is analytic insight of knowledge.Tesaṁ vipāke ñāṇaṁ atthapaṭisambhidā. * Intermediate sense objects.Yāya niruttiyā tesaṁ dhammānaṁ paññatti hoti tatra dhammaniruttābhilāpe ñāṇaṁ niruttipaṭisambhidā. * Intermediate sense objects.Yena ñāṇena tāni ñāṇāni jānāti—Three analytic insights are: The analytic insight of consequence, analytic insight of philology, analytic insight of knowledge.“imāni ñāṇāni idamatthajotakānī”ti, ñāṇesu ñāṇaṁ paṭibhānapaṭisambhidā.

What states are neither-good-nor-bad? At the time when having done, having accumulated good action characteristic of the plane of desire, resultant mind-consciousness-element arises, accompanied by mental pleasure, associated with knowledge.* Accompanied by mental pleasure, associated with knowledge, with instigation* Accompanied by mental pleasure, not associated with knowledge.* Accompanied by mental pleasure, not associated with knowledge, with instigation.* Accompanied by indifference, associated with knowledge.* Accompanied by indifference, associated with knowledge, with instigation.* Accompanied by indifference, not associated with knowledge.* Accompanied by indifference, not associated with knowledge, with instigation, having visible object,*2ideational object or is concerned with whatever (object); at that time there is contact,*3there is non-wavering. These states are neither-good-nor-bad. Knowledge of these states is analytic insight of consequence; that philology by which those states are designated; knowledge of the actual philological definition of that (designation) is analytic insight of philology; that knowledge by which he knows those knowledges thus, “these knowledges clarify this meaning”, knowledge of (these) knowledges is analytic insight of knowledge.1.2. Rūpāvacara

* Each should read with the same introductory and completing sections of this paragraph*2Intermediate sense objects.*3See Dhammasaṅgaṇī paragraph1.Catasso paṭisambhidā—* Each should read with the same introductory and completing sections of this paragraphatthapaṭisambhidā, dhammapaṭisambhidā, niruttipaṭisambhidā, paṭibhānapaṭisambhidā.

*2Intermediate sense objects.Katame dhammā kusalā? *3See Dhammasaṅgaṇī paragraph1.Yasmiṁ samaye rūpūpapattiyā maggaṁ bhāveti vivicceva kāmehi …pe… paṭhamaṁ jhānaṁ upasampajja viharati pathavīkasiṇaṁ, tasmiṁ samaye phasso hoti …pe… avikkhepo hoti. Three analytic insights are: The analytic insight of consequence, analytic insight of philology, analytic insight of knowledge.Ime dhammā kusalā. What states are neither-good-nor-bad? At the time when he develops the path for rebirth in the plane of form, he, aloof from|sense pleasures,* attains and dwells in earth device first jhāna; at that time there is contact;*2there is non-wavering. These states are good. Having done, having accumulated that same good action characteristic of the plane of form, he, aloof from sense pleasures,* attains and dwells in resultant earth device first jhāna; at that time there is contact,*2there is non-wavering. These states are neither-good-nor-bad. Knowledge of these states is analytic insight of consequence; that philology by which those states are designated; knowledge of the actual philological definition of that (designation) is analytic insight of philology;that knowledge by which he knows those knowledges thus, “these knowledges clarify this meaning”, knowledge of (these) knowledges is analytic insight of knowledge.Imesu dhammesu ñāṇaṁ dhammapaṭisambhidā. * See paragraph205.*2See Dhammasaṅgaṇī paragraph1.Tesaṁ vipāke ñāṇaṁ atthapaṭisambhidā. * See paragraph205.Yāya niruttiyā tesaṁ dhammānaṁ paññatti hoti tatra dhammaniruttābhilāpe ñāṇaṁ niruttipaṭisambhidā. *2See Dhammasaṅgaṇī paragraph1.Yena ñāṇena tāni ñāṇāni jānāti—Three analytic insights are: The analytic insight of consequence, analytic insight of philology, analytic insight of knowledge.“imāni ñāṇāni idamatthajotakānī”ti, ñāṇesu ñāṇaṁ paṭibhānapaṭisambhidā.

What states are neither-good-nor-bad? At the time when he develops the path for rebirth in the formless plane, he having wholly passed the state of nothingness, by the abandoning of pleasure,* attains and dwells in the fourth jhāna accompanied by perception of the state that is neither perception nor non-perception; at that time there is contact,*2there is non-wavering. These states are good. Having done, having accumulated that same good action characteristic of the formless plane, he, having wholly passed the state of nothingness, by the abandoning of pleasure,* attains and dwells in resultant fourth jhāna accompanied by perception of the state that is neither perception nor non-perception; at that time there is contact,*2there is non-wavering. These states are neither-good-nor-bad. Knowledge of these states is analytic insight of consequence; that philology by which those states are designated; knowledge of the actual philological definition of that (designation) is analytic insight of philology; that knowledge by which he knows those knowledges thus, “these knowledges clarify this meaning”, knowledge of (these) knowledges is analytic insight of knowledge.1.3. Arūpāvacara

* See paragraph205.*2See Dhammasaṅgaṇī paragraph1.Catasso paṭisambhidā—* See paragraph205.atthapaṭisambhidā, dhammapaṭisambhidā, niruttipaṭisambhidā, paṭibhānapaṭisambhidā.

*2See Dhammasaṅgaṇī paragraph1.Katame dhammā kusalā? Three analytic insights are: The analytic insight of consequence, analytic insight of philology, analytic insight of knowledge.Yasmiṁ samaye arūpūpapattiyā maggaṁ bhāveti sabbaso ākiñcaññāyatanaṁ samatikkamma nevasaññānāsaññāyatanasaññāsahagataṁ sukhassa ca pahānā …pe… catutthaṁ jhānaṁ upasampajja viharati, tasmiṁ samaye phasso hoti …pe… avikkhepo hoti. What states are neither-good-nor-bad? At the time when he|develops supramundane jhāna tending to release, dispersive of continuing rebirth and death; he, for the abandoning of wrong view, for the entering of the first stage, aloof from sense pleasures,* attains and dwells in the first jhāna that is hard practice and knowledge slowly acquired; at that time there is contact,*2there is non-wavering. These states are good. Having done, having developed that same good supramundane jhāna, he, aloof from sense pleasures,* attains and dwells in resultant first jhāna that is hard practice, knowledge slowly acquired and is empty; at that time there is contact,*2there is non-wavering. These states are neither-good-nor-bad. Knowledge of these states is analytic insight of consequence; that philology by which those states are designated; knowledge of the actual philological definition of that (designation) is analytic insight of philology; that knowledge by which he knows those knowledges thus, “these knowledges clarify this meaning”, knowledge of (these) knowledges is analytic insight of knowledge.Ime dhammā kusalā. * See paragraph205.*2See Dhammasaṅgaṇī paragraph277.Imesu dhammesu ñāṇaṁ dhammapaṭisambhidā. * See paragraph205.Tesaṁ vipāke ñāṇaṁ atthapaṭisambhidā. *2See Dhammasaṅgaṇī paragraph277.Yāya niruttiyā tesaṁ dhammānaṁ paññatti hoti tatra dhammaniruttābhilāpe ñāṇaṁ niruttipaṭisambhidā. Three analytic insights are: The analytic insight of consequence, analytic insight of philology, analytic insight of knowledge.Yena ñāṇena tāni ñāṇāni jānāti—What states are neither-good-nor-bad? At the time when having done, having accumulated bad action, resultant eye consciousness arises, accompanied by indifference, having visible object,* ear consciousness arises, accompanied by indifference, having audible object,* nose consciousness arises, accompanied by indifference, having odorous object,* tongue consciousness arises, accompanied by indifference, having sapid object,* body consciousness arises, accompanied by painful feeling, having tangible object; at that time there is contact; there is feeling; there is perception; there is volition; there is consciousness; there is pain; there is one-pointedness of consciousness; there is controlling faculty of mind; there is controlling faculty of pain; there is controlling faculty of vital principle; or whatever other dependently arisen non-material states there are at that time. These states are neither-good-nor-bad. Knowledge of these states is analytic insight of consequence; that philology by which those states are designated; knowledge of the actual philological definition of that (designation) is analytic insight of philology; that knowledge by which he knows those knowledges|thus, “these knowledges clarify this meaning”, knowledge of (these) knowledges is analytic insight of knowledge.“imāni ñāṇāni idamatthajotakānī”ti, ñāṇesu ñāṇaṁ paṭibhānapaṭisambhidā.

* Each should read with the same introductory and completing sections of this paragraph with appropriate modifications.1.4. Lokuttara

* Each should read with the same introductory and completing sections of this paragraph with appropriate modifications.Catasso paṭisambhidā—Three analytic insights are: The analytic insight of consequence, analytic insight of philology, analytic insight of knowledge.atthapaṭisambhidā, dhammapaṭisambhidā, niruttipaṭisambhidā, paṭibhānapaṭisambhidā.

What states are neither-good-nor-bad? At the time when having done, having accumulated bad action, resultant mind element arises, accompanied by indifference, having visible object,* tangible object,*2mind-consciousness-element arises, accompanied by indifference, having visible object,* ideational object or is concerned with whatever (object); at that time there is contact; there is feeling; there is perception; there is volition; there is consciousness; there is initial application; there is sustained application; there is indifference; there is one-pointedness of consciousness; there is controlling faculty of mind; there is controlling faculty of indifference; there is controlling faculty of vital principle; or whatever other dependently arisen non-material states there are at that time. These states are neither-good-nor-bad. Knowledge of these states is analytic insight of consequence; that philology by which those states are designated; knowledge of the actual philological definition of that (designation) is analytic insight of philology; that knowledge by which he knows those knowledges thus, “these knowledges clarify this meaning”, knowledge of (these) knowledges is analytic insight of knowledge.Katame dhammā kusalā? * Intermediate sense objects.*2Both elements should read with the same introductory and completing sections.Yasmiṁ samaye lokuttaraṁ jhānaṁ bhāveti niyyānikaṁ apacayagāmiṁ diṭṭhigatānaṁ pahānāya paṭhamāya bhūmiyā pattiyā vivicceva kāmehi …pe… paṭhamaṁ jhānaṁ upasampajja viharati dukkhapaṭipadaṁ dandhābhiññaṁ, tasmiṁ samaye phasso hoti …pe… avikkhepo hoti. * Intermediate sense objects.Ime dhammā kusalā. *2Both elements should read with the same introductory and completing sections.Imesu dhammesu ñāṇaṁ dhammapaṭisambhidā. 4. Inoperative SectionTesaṁ vipāke ñāṇaṁ atthapaṭisambhidā. Three analytic insights are: The analytic insight of consequence, analytic insight of philology, analytic insight of knowledge.Yāya niruttiyā tesaṁ dhammānaṁ paññatti hoti tatra dhammaniruttābhilāpe ñāṇaṁ niruttipaṭisambhidā. What states are neither-good-nor-bad? At the time when mind element arises that is inoperative, neither good nor bad nor the resultant of action, accompanied by indifference,having visible object,* tangible object or is concerned with whatever (object); at that time there is contact; there is feeling; there is perception; there is volition; there is consciousness; there is initial|application; there is sustained application; there is indifference; there is one-pointedness of consciousness; there is controlling faculty of mind; there is controlling faculty of indifference; there is controlling faculty of vital principle; or whatever other dependently arisen non-material states there are at that time. These states are neither-good-nor-bad. Knowledge of these states is analytic insight of consequence; that philology by which those states are designated; knowledge of the actual philological definition of that (designation) is analytic insight of philology; that knowledge by which he knows those knowledges thus, “these knowledges clarify this meaning”, knowledge of (these) knowledges is analytic insight of knowledge.Yena ñāṇena tāni ñāṇāni jānāti—* Intermediate sense objects.“imāni ñāṇāni idamatthajotakānī”ti, ñāṇesu ñāṇaṁ paṭibhānapaṭisambhidā.

* Intermediate sense objects.2. Akusalavāra

Three analytic insights are: The analytic insight of consequence, analytic insight of philology, analytic insight of knowledge.Catasso paṭisambhidā—What states are neither-good-nor-bad? At the time when mind-consciousness-element arises that is inoperative, neither good nor bad nor the resultant of action, accompanied by mental pleasure, having visible object,* ideational object.*2Mind-consciousness-element arises that is inoperative, neither good nor bad nor the resultant of action, accompanied by indifference, having visible object,* ideational object or is concerned with whatever (object); at that time there is contact; there is feeling; there is perception; there is volition; there is consciousness; there is initial application; there is sustained application; there is indifference; there is one-pointedness of consciousness; there is controlling faculty of energy; there is controlling faculty of concentration; there is controlling faculty of mind; there is controlling faculty of indifference; there is controlling faculty of vital principle; or whatever other dependently arisen non-material states there are at that time. These states are neither-good-nor-bad. Knowledge of these states is analytic insight of consequence; that philology by which those states are designated; knowledge of the actual philological definition of that (designation) is analytic insight of philology; that knowledge by which he knows those knowledges thus, “these knowledges clarify this meaning”, knowledge of (these) knowledges is analytic insight of knowledge.atthapaṭisambhidā, dhammapaṭisambhidā, niruttipaṭisambhidā, paṭibhānapaṭisambhidā.

* Intermediate sense objects.*2Both elements should read with the same introductory and completing sections but with appropriate modifications for mental pleasure.Katame dhammā akusalā? * Intermediate sense objects.Yasmiṁ samaye akusalaṁ cittaṁ uppannaṁ hoti somanassasahagataṁ diṭṭhigatasampayuttaṁ rūpārammaṇaṁ vā …pe… *2Both elements should read with the same introductory and completing sections but with appropriate modifications for mental pleasure.dhammārammaṇaṁ vā yaṁ yaṁ vā panārabbha, tasmiṁ samaye phasso hoti …pe… avikkhepo hoti. Three analytic insights are: The analytic insight of consequence, analytic insight of philology, analytic insight of knowledge.Ime dhammā akusalā. What states are neither-good-nor-bad? At the time when mind-consciousness-element arises that is inoperative, neither good nor bad nor the resultant of action, accompanied by mental pleasure, associated with knowledge.* Accompanied by mental pleasure, associated with knowledge, with instigation.* Accompanied by mental pleasure, not associated with knowledge.* Accompanied by mental pleasure, not associated with knowledge, with instigation.* Accompanied by indifference, associated with knowledge.* Accompanied by indifference, associated with knowledge, with instigation.* Accompanied by indifference, not associated with knowledge.* Accompanied by indifference, not associated with knowledge, with instigation* Develops jhāna characteristic of the plane of form.* Develops jhāna characteristic of the formless plane that is inoperative, neither good nor bad nor the resultant of action, (is the cause of) pleasant living in the present existence, he, having wholly passed the state of nothingness, by the abandoning of pleasure,*2attains and dwells in the fourth jhāna accompanied by perception of the state that is neither perception nor non-perception; at that time there is contact,*3there is non-wavering. These states are neither-good-nor-bad. Knowledge of these states is analytic insight of consequence;that philology by which those states are designated; knowledge of the actual philological definition of that (designation) is analytic insight of philology; that knowledge by which he knows those knowledges thus, “these knowledges clarify this meaning”, knowledge of (these) knowledges is analytic insight of knowledge.Imesu dhammesu ñāṇaṁ dhammapaṭisambhidā. * Each should read with their appropriate introductory and completing sections.*2See paragraph205.*3See Dhammasaṅgaṇī paragraph1.Tesaṁ vipāke ñāṇaṁ atthapaṭisambhidā. * Each should read with their appropriate introductory and completing sections.Yāya niruttiyā tesaṁ dhammānaṁ paññatti hoti tatra dhammaniruttābhilāpe ñāṇaṁ niruttipaṭisambhidā. *2See paragraph205.Yena ñāṇena tāni ñāṇāni jānāti—*3See Dhammasaṅgaṇī paragraph1.“imāni ñāṇāni idamatthajotakānī”ti, ñāṇesu ñāṇaṁ paṭibhānapaṭisambhidā.

The four analytic insights are: The analytic insight of consequence, analytic insight of origin, analytic insight of philology, analytic insight of knowledge. Three analytic insights arise in the four types of consciousness associated with knowledge from the good states characteristic of the plane of desire (also) in the four types of consciousness associated with knowledge from the inoperative states. Analytic insight of consequence also arises in these and arises in the four paths and four fruits.Catasso paṭisambhidā—(Here Ends) Analysis According to Abhidhammaatthapaṭisambhidā, dhammapaṭisambhidā, niruttipaṭisambhidā, paṭibhānapaṭisambhidā.

3. InterrogationKatame dhammā akusalā? The four analytic insights are: The analytic insight of consequence, analytic insight of origin, analytic insight of philology, analytic insight of knowledge.Yasmiṁ samaye akusalaṁ cittaṁ uppannaṁ hoti somanassasahagataṁ diṭṭhigatasampayuttaṁ sasaṅkhārena …pe… Of the four analytic insights 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?somanassasahagataṁ diṭṭhigatavippayuttaṁ …pe… * Remaining appropriate triplets and couplets.somanassasahagataṁ diṭṭhigatavippayuttaṁ sasaṅkhārena …pe… * Remaining appropriate triplets and couplets.upekkhāsahagataṁ diṭṭhigatasampayuttaṁ …pe… 1. The Tripletsupekkhāsahagataṁ diṭṭhigatasampayuttaṁ sasaṅkhārena …pe… (The four analytic insights) Sometimes are good; sometimes are neither-good-nor-bad. Sometimes are associated with pleasant feeling; sometimes are associated with neither-painful-nor-pleasant feeling. Three analytic insights sometimes are productive of resultants; sometimes are neither resultants nor productive of resultants. Analytic insight of consequence sometimes is resultant; sometimes is productive of resultant; sometimes is neither resultant nor productive of resultant. Three analytic insights are not grasped (by craving and false view), are objects of the attachments. Analytic insight of consequence sometimes is not grasped, is the object of the attachments; sometimes is not grasped, is not the object of the attachments. Three analytic insights are not corrupt, are not objects of the corruptions. Analytic insight of consequence sometimes is not corrupt, is the object of the corruptions; sometimes is not corrupt, is not the object of the corruptions.upekkhāsahagataṁ diṭṭhigatavippayuttaṁ …pe… Three analytic insights are accompanied by initial application, accompanied by sustained application. Analytic insight of consequence 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. (The four analytic insights) Sometimes are accompanied by zest; sometimes are accompanied by pleasure; sometimes are accompanied by indifference. Are not to be abandoned either by the first path or by the subsequent paths. Have no roots to be abandoned either by the first path or by the subsequent paths.upekkhāsahagataṁ diṭṭhigatavippayuttaṁ sasaṅkhārena …pe… Threeanalytic insights sometimes are cumulative (of continuing rebirth and death); sometimes are neither cumulative nor dispersive. Analytic insight of consequencesometimes is cumulative; sometimes is dispersive; sometimes is neither cumulative nor dispersive.domanassasahagataṁ paṭighasampayuttaṁ …pe… Three analytic insights are neither of the seven supramundane stages nor of the final supramundane stage. Analytic insight of consequence sometimes is of the seven supramundane stages; sometimes is of the final supramundane stage; sometimes is neither of the seven supramundane stages nor of the final supramundane stage. Three analytic insights are low. Analytic insight of consequence sometimes is low; sometimes is immeasurable. Analytic insight of philology has low object. Three analytic insights sometimes have low objects; sometimes have sublime objects; sometimes have immeasurable object.domanassasahagataṁ paṭighasampayuttaṁ sasaṅkhārena …pe… Three analytic insights are intermediate. Analytic insight of consequence sometimes is intermediate; sometimes is superior. Three analytic insights are of no fixed (resultant time). Analytic insight of consequence sometimes is a right (state with) fixed (resultant time); sometimes is of no fixed (resultant time). Analytic insight of philology should not be said to have either, path as its object; path as its cause or path as its dominating factor. Analytic insight of consequence does not have path as its object; sometimes has path as its cause; sometimes has path as its dominating factor; sometimes should not be said to have, path as its cause or path as its dominating factor. Two analytic insights sometimes have path as their object; do not have path as their cause; sometimes have path as their dominating factor; sometimes should not be said to have, path as their object or path as their dominating factor.upekkhāsahagataṁ vicikicchāsampayuttaṁ …pe… Three analytic insights sometimes are risen; sometimes are not risen; should not be said to be, bound to arise. Analytic insight of consequence sometimes is risen; sometimes is not risen; sometimes is bound to arise. (The four analytic insights) Sometimes are past; sometimes are future; sometimes are present. Analytic insight of philology has present object. Two analytic insights sometimes have past objects; sometimes have future objects; sometimes have present objects. Analytic insight of consequence sometimes has past object; sometimes has future object; sometimes has present object; sometimes should not be said to have either, past object; future object or present object. (The four analytic insights) Sometimes are|internal; sometimes are external; sometimes are both internal and external. Analytic insight of philology has external object. Three analytic insights sometimes have internal objects; sometimes have external objects; sometimes have both internal and external objects. (The four analytic insights) Are not visible, are not impingent.upekkhāsahagataṁ uddhaccasampayuttaṁ rūpārammaṇaṁ vā …pe… 2. The Coupletsdhammārammaṇaṁ vā yaṁ yaṁ vā panārabbha, tasmiṁ samaye phasso hoti …pe… avikkhepo hoti. (The four analytic insights) Are roots. Are accompanied by roots. Are associated with roots. Are roots also accompanied by roots. Are roots also associated with roots. Should not be said to be, not roots, are accompanied by roots or not roots, are not accompanied by roots.Ime dhammā akusalā. (The four analytic insights) Are with cause. Are conditioned. Are not visible. Are not impingent. Are not material. Three analytic insights are mundane. Analytic insight of consequence sometimes is mundane; sometimes is supramundane. (The four analytic insights) Are cognizable by one way; are not cognizable by another way.Imesu dhammesu ñāṇaṁ dhammapaṭisambhidā. (The four analytic insights) Are not defilements. Three analytic insights are objects of the defilements. Analytic insight of consequence sometimes is the object of the defilement; sometimes is not the object of the defilements. (The four analytic insights) Are not associated with the defilements.Three analytic insights should not be said to be, defilements also objects of the defilements; (they) are objects of the defilements but are not defilements. Analytic insight of consequence should not be said to be, defilement also the object of the defilements; (it) is the object of the defilements but is not defilement; sometimes should not be said to be, the object of the defilements but is not defilement. (The four analytic insights) Should not be said to be, defilements also associated with the defilements or associated with the defilements but are not defilements. Three analytic insights are not associated with the defilements, are objects of the defilements. Analytic insight of consequence sometimes is not associated with the defilements, is the object of the defilements; sometimes is not associated with the defilements, is not the object of the defilements.Tesaṁ vipāke ñāṇaṁ atthapaṭisambhidā. (The four analytic insights) Are not fetters.* Are not ties.* Are not floods.* Are not bonds.* Are not hindrances.*|Are not perversions.* Have objects. Are not consciousness. Are mental concomitants. Are associated with consciousness. Are conjoined with consciousness. Are generated by consciousness. Are co-existent with consciousness. Accompany consciousness. Are conjoined with, generated by consciousness. Are conjoined with, generated by, co-existent with consciousness. Are conjoined with, generated by, accompany consciousness. Are external. Are not derived. Are not grasped.Yāya niruttiyā tesaṁ dhammānaṁ paññatti hoti tatra dhammaniruttābhilāpe ñāṇaṁ niruttipaṭisambhidā. * Complete as for defilements in previous paragraphYena ñāṇena tāni ñāṇāni jānāti—* Complete as for defilements in previous paragraph“imāni ñāṇāni idamatthajotakānī”ti, ñāṇesu ñāṇaṁ paṭibhānapaṭisambhidā.

(The four analytic insights) Are not attachments.* Are not corruptions.* Are not to be abandoned by the first path. Are not to be abandoned by the subsequent paths. Have no roots to be abandoned by the first path. Have no roots to be abandoned by the subsequent paths. Three analytic insights are accompanied by initial application. Analytic insight of consequence sometimes is accompanied by initial application; sometimes is without initial application. Three analytic insights are accompanied by sustained application. Analytic insight of consequence sometimes is accompanied by sustained application; sometimes is without sustained application. (The four analytic insights) Sometimes are with zest; sometimes are without zest; sometimes are accompanied by zest; sometimes are not accompanied by zest. Sometimes are accompanied by pleasure; sometimes are not accompanied by pleasure. Sometimes are accompanied by indifference; sometimes are not accompanied by indifference. Three analytic insights are characteristic of the plane of desire. Analytic insight of consequence sometimes is characteristic of the plane of desire; sometimes is not characteristic of the plane of desire. (The four analytic insights) Are not characteristic of the plane of form. Are not characteristic of the formless plane. Three analytic insights are included (i.e. are mundane). Analytic insight of consequence sometimes is included (i.e. is mundane); sometimes is not included (i.e. is supramundane). Three analytic insights do not tend to release. Analytic insight of consequence sometimes tends to release; sometimes does not tend to release. Three analytic insights are of no fixed (resultant time). Analytic insight of consequence sometimes is of fixed (resultant time); sometimes is of no fixed (resultant time). Three analytic insights are surpassable. Analytic insight of consequence sometimes|is surpassable; sometimes is not surpassable. (The four analytic insights) Are without cause of bewailing.3. Vipākavāra

* Complete as for defilements in earlier paragraph3.1. Kusalavipāka

* Complete as for defilements in earlier paragraph3.1.1. Ahetukakusala

(Here Ends) InterrogationTisso paṭisambhidā—Analysis of Analytic Insight is Endedatthapaṭisambhidā, niruttipaṭisambhidā, paṭibhānapaṭisambhidā.

The Book of Analysis, an English translation of the Pali Abhidhamma Vibhaṅga. Translated byPaṭhamkyaw Ashin Thiṭṭila (Seiṭṭhila). Published by Pali Text Society,1969.Katame dhammā abyākatā? Paṭhamkyaw Ashin Thiṭṭila (Seiṭṭhila)Yasmiṁ samaye kāmāvacarassa kusalassa kammassa katattā upacitattā vipākaṁ cakkhuviññāṇaṁ uppannaṁ hoti upekkhāsahagataṁ rūpārammaṇaṁ, tasmiṁ samaye phasso hoti, vedanā hoti, saññā hoti, cetanā hoti, cittaṁ hoti, upekkhā hoti, cittassekaggatā hoti, manindriyaṁ hoti, upekkhindriyaṁ hoti, jīvitindriyaṁ hoti, ye vā pana tasmiṁ samaye aññepi atthi paṭiccasamuppannā arūpino dhammā. This SuttaCentral edition was prepared byManfred WierichandVen. Vimalaand proofread byAriya Baumann. Some changes were introduced:Ime dhammā abyākatā. Manfred WierichImesu dhammesu ñāṇaṁ atthapaṭisambhidā. Ven. VimalaYāya niruttiyā tesaṁ dhammānaṁ paññatti hoti tatra dhammaniruttābhilāpe ñāṇaṁ niruttipaṭisambhidā. Ariya BaumannYena ñāṇena tāni ñāṇāni jānāti—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.“imāni ñāṇāni idamatthajotakānī”ti, ñāṇesu ñāṇaṁ paṭibhānapaṭisambhidā.

Internal and external links were added, so that readers can easily click the numerous references.Tisso paṭisambhidā—Some abbreviations were expanded.atthapaṭisambhidā, niruttipaṭisambhidā, paṭibhānapaṭisambhidā.

Obvious oversights and errors were corrected, all of them minor.Katame dhammā abyākatā? The pagination of the originalYasmiṁ samaye kāmāvacarassa kusalassa kammassa katattā upacitattā vipākaṁ sotaviññāṇaṁ uppannaṁ hoti upekkhāsahagataṁ saddārammaṇaṁ …pe… This electronic version is published under the terms of the Creative Commons Attribution Non-Commercial 3.0 licence (CC BY-NC 3.0) as found here:http://creativecommons.org/licenses/by-nc/3.0/ghānaviññāṇaṁ uppannaṁ hoti upekkhāsahagataṁ gandhārammaṇaṁ …pe… All copyright is owned by the Pali Text Society. See also the statement under http://www.palitext.com/ → Publications → Copyright Announcement. For non-commercial use only.jivhāviññāṇaṁ uppannaṁ hoti upekkhāsahagataṁ rasārammaṇaṁ …pe… kāyaviññāṇaṁ uppannaṁ hoti sukhasahagataṁ phoṭṭhabbārammaṇaṁ, tasmiṁ samaye phasso hoti, vedanā hoti, saññā hoti, cetanā hoti, cittaṁ hoti, sukhaṁ hoti, cittassekaggatā hoti, manindriyaṁ hoti, sukhindriyaṁ hoti, jīvitindriyaṁ hoti, ye vā pana tasmiṁ samaye aññepi atthi paṭiccasamuppannā arūpino dhammā. Ime dhammā abyākatā. Imesu dhammesu ñāṇaṁ atthapaṭisambhidā. Yāya niruttiyā tesaṁ dhammānaṁ paññatti hoti tatra dhammaniruttābhilāpe ñāṇaṁ niruttipaṭisambhidā. Yena ñāṇena tāni ñāṇāni jānāti—“imāni ñāṇāni idamatthajotakānī”ti, ñāṇesu ñāṇaṁ paṭibhānapaṭisambhidā.

Tisso paṭisambhidā—atthapaṭisambhidā, niruttipaṭisambhidā, paṭibhānapaṭisambhidā.

Katame dhammā abyākatā? Yasmiṁ samaye kāmāvacarassa kusalassa kammassa katattā upacitattā vipākā manodhātu uppannā hoti upekkhāsahagatā rūpārammaṇā vā …pe… phoṭṭhabbārammaṇā vā yaṁ yaṁ vā panārabbha, tasmiṁ samaye phasso hoti, vedanā hoti, saññā hoti, cetanā hoti, cittaṁ hoti, vitakko hoti, vicāro hoti, upekkhā hoti, cittassekaggatā hoti, manindriyaṁ hoti, upekkhindriyaṁ hoti, jīvitindriyaṁ hoti, ye vā pana tasmiṁ samaye aññepi atthi paṭiccasamuppannā arūpino dhammā. Ime dhammā abyākatā. Imesu dhammesu ñāṇaṁ atthapaṭisambhidā. Yāya niruttiyā tesaṁ dhammānaṁ paññatti hoti tatra dhammaniruttābhilāpe ñāṇaṁ niruttipaṭisambhidā. Yena ñāṇena tāni ñāṇāni jānāti—“imāni ñāṇāni idamatthajotakānī”ti, ñāṇesu ñāṇaṁ paṭibhānapaṭisambhidā.

Tisso paṭisambhidā—atthapaṭisambhidā, niruttipaṭisambhidā, paṭibhānapaṭisambhidā.

Katame dhammā abyākatā? Yasmiṁ samaye kāmāvacarassa kusalassa kammassa katattā upacitattā vipākā manoviññāṇadhātu uppannā hoti somanassasahagatā rūpārammaṇā vā …pe… dhammārammaṇā vā yaṁ yaṁ vā panārabbha, tasmiṁ samaye phasso hoti, vedanā hoti, saññā hoti, cetanā hoti, cittaṁ hoti, vitakko hoti, vicāro hoti, pīti hoti, sukhaṁ hoti, cittassekaggatā hoti, manindriyaṁ hoti, somanassindriyaṁ hoti, jīvitindriyaṁ hoti, ye vā pana tasmiṁ samaye aññepi atthi paṭiccasamuppannā arūpino dhammā. Ime dhammā abyākatā. Imesu dhammesu ñāṇaṁ atthapaṭisambhidā. Yāya niruttiyā tesaṁ dhammānaṁ paññatti hoti tatra dhammaniruttābhilāpe ñāṇaṁ niruttipaṭisambhidā. Yena ñāṇena tāni ñāṇāni jānāti—“imāni ñāṇāni idamatthajotakānī”ti, ñāṇesu ñāṇaṁ paṭibhānapaṭisambhidā.

Tisso paṭisambhidā—atthapaṭisambhidā, niruttipaṭisambhidā, paṭibhānapaṭisambhidā.

Katame dhammā abyākatā? Yasmiṁ samaye kāmāvacarassa kusalassa kammassa katattā upacitattā vipākā manoviññāṇadhātu uppannā hoti upekkhāsahagatā rūpārammaṇā vā …pe… dhammārammaṇā vā yaṁ yaṁ vā panārabbha, tasmiṁ samaye phasso hoti, vedanā hoti, saññā hoti, cetanā hoti, cittaṁ hoti, vitakko hoti, vicāro hoti, upekkhā hoti, cittassekaggatā hoti, manindriyaṁ hoti, upekkhindriyaṁ hoti, jīvitindriyaṁ hoti, ye vā pana tasmiṁ samaye aññepi atthi paṭiccasamuppannā arūpino dhammā. Ime dhammā abyākatā. Imesu dhammesu ñāṇaṁ atthapaṭisambhidā. Yāya niruttiyā tesaṁ dhammānaṁ paññatti hoti tatra dhammaniruttābhilāpe ñāṇaṁ niruttipaṭisambhidā. Yena ñāṇena tāni ñāṇāni jānāti—“imāni ñāṇāni idamatthajotakānī”ti, ñāṇesu ñāṇaṁ paṭibhānapaṭisambhidā.

3.1.2. Kāmāvacara

Tisso paṭisambhidā—atthapaṭisambhidā, niruttipaṭisambhidā, paṭibhānapaṭisambhidā.

Katame dhammā abyākatā? Yasmiṁ samaye kāmāvacarassa kusalassa kammassa katattā upacitattā vipākā manoviññāṇadhātu uppannā hoti somanassasahagatā ñāṇasampayuttā …pe… somanassasahagatā ñāṇasampayuttā sasaṅkhārena …pe… somanassasahagatā ñāṇavippayuttā …pe… somanassasahagatā ñāṇavippayuttā sasaṅkhārena …pe… upekkhāsahagatā ñāṇasampayuttā …pe… upekkhāsahagatā ñāṇasampayuttā sasaṅkhārena …pe… upekkhāsahagatā ñāṇavippayuttā …pe… upekkhāsahagatā ñāṇavippayuttā sasaṅkhārena rūpārammaṇā vā …pe… dhammārammaṇā vā yaṁ yaṁ vā panārabbha, tasmiṁ samaye phasso hoti …pe… avikkhepo hoti. Ime dhammā abyākatā. Imesu dhammesu ñāṇaṁ atthapaṭisambhidā. Yāya niruttiyā tesaṁ dhammānaṁ paññatti hoti tatra dhammaniruttābhilāpe ñāṇaṁ niruttipaṭisambhidā. Yena ñāṇena tāni ñāṇāni jānāti—“imāni ñāṇāni idamatthajotakānī”ti, ñāṇesu ñāṇaṁ paṭibhānapaṭisambhidā.

Tisso paṭisambhidā—atthapaṭisambhidā, niruttipaṭisambhidā, paṭibhānapaṭisambhidā.

Katame dhammā abyākatā? Yasmiṁ samaye rūpūpapattiyā maggaṁ bhāveti vivicceva kāmehi …pe… paṭhamaṁ jhānaṁ upasampajja viharati pathavīkasiṇaṁ, tasmiṁ samaye phasso hoti …pe… avikkhepo hoti. Ime dhammā kusalā. Tasseva rūpāvacarassa kusalassa kammassa katattā upacitattā vipākaṁ vivicceva kāmehi …pe… paṭhamaṁ jhānaṁ upasampajja viharati pathavīkasiṇaṁ, tasmiṁ samaye phasso hoti …pe… avikkhepo hoti. Ime dhammā abyākatā. Imesu dhammesu ñāṇaṁ atthapaṭisambhidā. Yāya niruttiyā tesaṁ dhammānaṁ paññatti hoti tatra dhammaniruttābhilāpe ñāṇaṁ niruttipaṭisambhidā. Yena ñāṇena tāni ñāṇāni jānāti—“imāni ñāṇāni idamatthajotakānī”ti, ñāṇesu ñāṇaṁ paṭibhānapaṭisambhidā.

3.1.3. Arūpāvacara

Tisso paṭisambhidā—atthapaṭisambhidā, niruttipaṭisambhidā, paṭibhānapaṭisambhidā.

Katame dhammā abyākatā? Yasmiṁ samaye arūpūpapattiyā maggaṁ bhāveti sabbaso ākiñcaññāyatanaṁ samatikkamma nevasaññānāsaññāyatanasaññāsahagataṁ sukhassa ca pahānā …pe… catutthaṁ jhānaṁ upasampajja viharati, tasmiṁ samaye phasso hoti …pe… avikkhepo hoti. Ime dhammā kusalā. Tasseva arūpāvacarassa kusalassa kammassa katattā upacitattā vipākaṁ sabbaso ākiñcaññāyatanaṁ samatikkamma nevasaññānāsaññāyatanasaññāsahagataṁ sukhassa ca pahānā …pe… catutthaṁ jhānaṁ upasampajja viharati, tasmiṁ samaye phasso hoti …pe… avikkhepo hoti. Ime dhammā abyākatā. Imesu dhammesu ñāṇaṁ atthapaṭisambhidā. Yāya niruttiyā tesaṁ dhammānaṁ paññatti hoti tatra dhammaniruttābhilāpe ñāṇaṁ niruttipaṭisambhidā. Yena ñāṇena tāni ñāṇāni jānāti—“imāni ñāṇāni idamatthajotakānī”ti, ñāṇesu ñāṇaṁ paṭibhānapaṭisambhidā.

3.1.4. Lokuttara

Tisso paṭisambhidā—atthapaṭisambhidā, niruttipaṭisambhidā, paṭibhānapaṭisambhidā.

Katame dhammā abyākatā? Yasmiṁ samaye lokuttaraṁ jhānaṁ bhāveti niyyānikaṁ apacayagāmiṁ diṭṭhigatānaṁ pahānāya paṭhamāya bhūmiyā pattiyā vivicceva kāmehi …pe… paṭhamaṁ jhānaṁ upasampajja viharati dukkhapaṭipadaṁ dandhābhiññaṁ, tasmiṁ samaye phasso hoti …pe… avikkhepo hoti. Ime dhammā kusalā. Tasseva lokuttarassa kusalassa kammassa katattā bhāvitattā vipākaṁ vivicceva kāmehi …pe… paṭhamaṁ jhānaṁ upasampajja viharati dukkhapaṭipadaṁ dandhābhiññaṁ suññataṁ, tasmiṁ samaye phasso hoti …pe… avikkhepo hoti. Ime dhammā abyākatā. Imesu dhammesu ñāṇaṁ atthapaṭisambhidā. Yāya niruttiyā tesaṁ dhammānaṁ paññatti hoti tatra dhammaniruttābhilāpe ñāṇaṁ niruttipaṭisambhidā. Yena ñāṇena tāni ñāṇāni jānāti—“imāni ñāṇāni idamatthajotakānī”ti, ñāṇesu ñāṇaṁ paṭibhānapaṭisambhidā.

3.2. Akusalavipāka

Tisso paṭisambhidā—atthapaṭisambhidā, niruttipaṭisambhidā, paṭibhānapaṭisambhidā.

Katame dhammā abyākatā? Yasmiṁ samaye akusalassa kammassa katattā upacitattā vipākaṁ cakkhuviññāṇaṁ uppannaṁ hoti upekkhāsahagataṁ rūpārammaṇaṁ …pe… sotaviññāṇaṁ uppannaṁ hoti upekkhāsahagataṁ saddārammaṇaṁ …pe… ghānaviññāṇaṁ uppannaṁ hoti upekkhāsahagataṁ gandhārammaṇaṁ …pe… jivhāviññāṇaṁ uppannaṁ hoti upekkhāsahagataṁ rasārammaṇaṁ …pe… kāyaviññāṇaṁ uppannaṁ hoti dukkhasahagataṁ phoṭṭhabbārammaṇaṁ, tasmiṁ samaye phasso hoti, vedanā hoti, saññā hoti, cetanā hoti, cittaṁ hoti, dukkhaṁ hoti, cittassekaggatā hoti, manindriyaṁ hoti, dukkhindriyaṁ hoti, jīvitindriyaṁ hoti, ye vā pana tasmiṁ samaye aññepi atthi paṭiccasamuppannā arūpino dhammā. Ime dhammā abyākatā. Imesu dhammesu ñāṇaṁ atthapaṭisambhidā. Yāya niruttiyā tesaṁ dhammānaṁ paññatti hoti tatra dhammaniruttābhilāpe ñāṇaṁ niruttipaṭisambhidā. Yena ñāṇena tāni ñāṇāni jānāti—“imāni ñāṇāni idamatthajotakānī”ti, ñāṇesu ñāṇaṁ paṭibhānapaṭisambhidā.

Tisso paṭisambhidā—atthapaṭisambhidā, niruttipaṭisambhidā, paṭibhānapaṭisambhidā.

Katame dhammā abyākatā? Yasmiṁ samaye akusalassa kammassa katattā upacitattā vipākā manodhātu uppannā hoti upekkhāsahagatā rūpārammaṇā vā …pe… phoṭṭhabbārammaṇā vā …pe… manoviññāṇadhātu uppannā hoti upekkhāsahagatā rūpārammaṇā vā …pe… dhammārammaṇā vā yaṁ yaṁ vā panārabbha, tasmiṁ samaye phasso hoti, vedanā hoti, saññā hoti, cetanā hoti, cittaṁ hoti, vitakko hoti, vicāro hoti, upekkhā hoti, cittassekaggatā hoti, manindriyaṁ hoti, upekkhindriyaṁ hoti, jīvitindriyaṁ hoti, ye vā pana tasmiṁ samaye aññepi atthi paṭiccasamuppannā arūpino dhammā. Ime dhammā abyākatā. Imesu dhammesu ñāṇaṁ atthapaṭisambhidā. Yāya niruttiyā tesaṁ dhammānaṁ paññatti hoti tatra dhammaniruttābhilāpe ñāṇaṁ niruttipaṭisambhidā. Yena ñāṇena tāni ñāṇāni jānāti—“imāni ñāṇāni idamatthajotakānī”ti, ñāṇesu ñāṇaṁ paṭibhānapaṭisambhidā.

4. Kiriyavāra

Tisso paṭisambhidā—atthapaṭisambhidā, niruttipaṭisambhidā, paṭibhānapaṭisambhidā.

Katame dhammā abyākatā? Yasmiṁ samaye manodhātu uppannā hoti kiriyā neva kusalā nākusalā na ca kammavipākā upekkhāsahagatā rūpārammaṇā vā …pe… phoṭṭhabbārammaṇā vā yaṁ yaṁ vā panārabbha, tasmiṁ samaye phasso hoti, vedanā hoti, saññā hoti, cetanā hoti, cittaṁ hoti, vitakko hoti, vicāro hoti, upekkhā hoti, cittassekaggatā hoti, manindriyaṁ hoti, upekkhindriyaṁ hoti, jīvitindriyaṁ hoti, ye vā pana tasmiṁ samaye aññepi atthi paṭiccasamuppannā arūpino dhammā. Ime dhammā abyākatā. Imesu dhammesu ñāṇaṁ atthapaṭisambhidā. Yāya niruttiyā tesaṁ dhammānaṁ paññatti hoti tatra dhammaniruttābhilāpe ñāṇaṁ niruttipaṭisambhidā. Yena ñāṇena tāni ñāṇāni jānāti—“imāni ñāṇāni idamatthajotakānī”ti, ñāṇesu ñāṇaṁ paṭibhānapaṭisambhidā.

Tisso paṭisambhidā—atthapaṭisambhidā, niruttipaṭisambhidā, paṭibhānapaṭisambhidā.

Katame dhammā abyākatā? Yasmiṁ samaye manoviññāṇadhātu uppannā hoti kiriyā neva kusalā nākusalā na ca kammavipākā somanassasahagatā rūpārammaṇā vā …pe… dhammārammaṇā vā …pe… manoviññāṇadhātu uppannā hoti kiriyā neva kusalā nākusalā na ca kammavipākā upekkhāsahagatā rūpārammaṇā vā …pe… dhammārammaṇā vā yaṁ yaṁ vā panārabbha, tasmiṁ samaye phasso hoti, vedanā hoti, saññā hoti, cetanā hoti, cittaṁ hoti, vitakko hoti, vicāro hoti, upekkhā hoti, cittassekaggatā hoti, vīriyindriyaṁ hoti, samādhindriyaṁ hoti, manindriyaṁ hoti, upekkhindriyaṁ hoti, jīvitindriyaṁ hoti, ye vā pana tasmiṁ samaye aññepi atthi paṭiccasamuppannā arūpino dhammā. Ime dhammā abyākatā. Imesu dhammesu ñāṇaṁ atthapaṭisambhidā. Yāya niruttiyā tesaṁ dhammānaṁ paññatti hoti tatra dhammaniruttābhilāpe ñāṇaṁ niruttipaṭisambhidā. Yena ñāṇena tāni ñāṇāni jānāti—“imāni ñāṇāni idamatthajotakānī”ti, ñāṇesu ñāṇaṁ paṭibhānapaṭisambhidā.

Tisso paṭisambhidā—atthapaṭisambhidā, niruttipaṭisambhidā, paṭibhānapaṭisambhidā.

Katame dhammā abyākatā? Yasmiṁ samaye manoviññāṇadhātu uppannā hoti kiriyā neva kusalā nākusalā na ca kammavipākā somanassasahagatā ñāṇasampayuttā …pe… somanassasahagatā ñāṇasampayuttā sasaṅkhārena …pe… somanassasahagatā ñāṇavippayuttā …pe… somanassasahagatā ñāṇavippayuttā sasaṅkhārena …pe… upekkhāsahagatā ñāṇasampayuttā …pe… upekkhāsahagatā ñāṇasampayuttā sasaṅkhārena …pe… upekkhāsahagatā ñāṇavippayuttā …pe… upekkhāsahagatā ñāṇavippayuttā sasaṅkhārena …pe… rūpāvacaraṁ jhānaṁ bhāveti …pe… arūpāvacaraṁ jhānaṁ bhāveti kiriyaṁ neva kusalaṁ nākusalaṁ na ca kammavipākaṁ diṭṭhadhammasukhavihāraṁ …pe… sabbaso ākiñcaññāyatanaṁ samatikkamma nevasaññānāsaññāyatanasaññāsahagataṁ sukhassa ca pahānā …pe… catutthaṁ jhānaṁ upasampajja viharati, tasmiṁ samaye phasso hoti …pe… avikkhepo hoti. Ime dhammā abyākatā. Imesu dhammesu ñāṇaṁ atthapaṭisambhidā. Yāya niruttiyā tesaṁ dhammānaṁ paññatti hoti tatra dhammaniruttābhilāpe ñāṇaṁ niruttipaṭisambhidā. Yena ñāṇena tāni ñāṇāni jānāti—“imāni ñāṇāni idamatthajotakānī”ti, ñāṇesu ñāṇaṁ paṭibhānapaṭisambhidā.

Catasso paṭisambhidā—atthapaṭisambhidā, dhammapaṭisambhidā, niruttipaṭisambhidā, paṭibhānapaṭisambhidā. Tisso paṭisambhidā kāmāvacarakusalato catūsu ñāṇasampayuttesu cittuppādesu, kiriyato catūsu ñāṇasampayuttesu cittuppādesu uppajjanti. Atthapaṭisambhidā etesu ceva uppajjati, catūsu maggesu catūsu phalesu ca uppajjati.

Abhidhammabhājanīyaṁ.

Pañhāpucchaka

Catasso paṭisambhidā—atthapaṭisambhidā, dhammapaṭisambhidā, niruttipaṭisambhidā, paṭibhānapaṭisambhidā.

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

1. Tika

Siyā kusalā, siyā abyākatā.

Siyā sukhāya vedanāya sampayuttā, siyā adukkhamasukhāya vedanāya sampayuttā.

Tisso paṭisambhidā siyā vipākadhammadhammā, siyā nevavipākanavipākadhammadhammā; atthapaṭisambhidā siyā vipākā, siyā vipākadhammadhammā, siyā nevavipākanavipākadhammadhammā.

Tisso paṭisambhidā anupādinnupādāniyā; atthapaṭisambhidā siyā anupādinnupādāniyā, siyā anupādinnaanupādāniyā.

Tisso paṭisambhidā asaṅkiliṭṭhaasaṅkilesikā; atthapaṭisambhidā siyā asaṅkiliṭṭhasaṅkilesikā, siyā asaṅkiliṭṭhaasaṅkilesikā.

Tisso paṭisambhidā savitakkasavicārā; atthapaṭisambhidā siyā savitakkasavicārā, siyā avitakkavicāramattā, siyā avitakkaavicārā.

Siyā pītisahagatā, siyā sukhasahagatā, siyā upekkhāsahagatā.

Neva dassanena na bhāvanāya pahātabbā.

Neva dassanena na bhāvanāya pahātabbahetukā.

Tisso paṭisambhidā siyā ācayagāmino, siyā nevācayagāmināpacayagāmino; atthapaṭisambhidā siyā ācayagāminī, siyā apacayagāminī, siyā nevācayagāmināpacayagāminī.

Tisso paṭisambhidā nevasekkhanāsekkhā, atthapaṭisambhidā siyā sekkhā, siyā asekkhā, siyā nevasekkhanāsekkhā.

Tisso paṭisambhidā parittā; atthapaṭisambhidā siyā parittā, siyā appamāṇā.

Niruttipaṭisambhidā parittārammaṇā; tisso paṭisambhidā siyā parittārammaṇā, siyā mahaggatārammaṇā, siyā appamāṇārammaṇā.

Tisso paṭisambhidā majjhimā; atthapaṭisambhidā siyā majjhimā, siyā paṇītā.

Tisso paṭisambhidā aniyatā; atthapaṭisambhidā siyā sammattaniyatā, siyā aniyatā.

Niruttipaṭisambhidā na vattabbā “maggārammaṇā”tipi, “maggahetukā”tipi, “maggādhipatinī”tipi; atthapaṭisambhidā na maggārammaṇā, siyā maggahetukā, siyā maggādhipatinī, siyā na vattabbā “maggahetukā”tipi, “maggādhipatinī”tipi; dve paṭisambhidā siyā maggārammaṇā, na maggahetukā, siyā maggādhipatino, siyā na vattabbā “maggārammaṇā”tipi, “maggādhipatino”tipi.

Tisso paṭisambhidā siyā uppannā, siyā anuppannā, na vattabbā “uppādino”ti; atthapaṭisambhidā siyā uppannā, siyā anuppannā, siyā uppādinī.

Siyā atītā, siyā anāgatā, siyā paccuppannā.

Niruttipaṭisambhidā paccuppannārammaṇā; dve paṭisambhidā siyā atītārammaṇā, siyā anāgatārammaṇā, siyā paccuppannārammaṇā; atthapaṭisambhidā siyā atītārammaṇā, siyā anāgatārammaṇā, siyā paccuppannārammaṇā, siyā na vattabbā “atītārammaṇā”tipi, “anāgatārammaṇā”tipi, paccuppannārammaṇātipi.

Siyā ajjhattā, siyā bahiddhā, siyā ajjhattabahiddhā.

Niruttipaṭisambhidā bahiddhārammaṇā; tisso paṭisambhidā siyā ajjhattārammaṇā, siyā bahiddhārammaṇā, siyā ajjhattabahiddhārammaṇā.

Anidassanaappaṭighā.

2. Duka

2.1. Hetugocchaka

Hetū, sahetukā, hetusampayuttā, hetū ceva sahetukā ca, hetū ceva hetusampayuttā ca, na vattabbā “na hetusahetukā”tipi, nahetuahetukātipi.

2.2. Cūḷantaraduka

Sappaccayā, saṅkhatā, anidassanā, appaṭighā, arūpā, tisso paṭisambhidā lokiyā, atthapaṭisambhidā siyā lokiyā, siyā lokuttarā, kenaci viññeyyā, kenaci na viññeyyā.

2.3. Āsavagocchaka

No āsavā. Tisso paṭisambhidā sāsavā; atthapaṭisambhidā siyā sāsavā, siyā anāsavā. Āsavavippayuttā. Tisso paṭisambhidā na vattabbā “āsavā ceva sāsavā cā”ti, sāsavā ceva no ca āsavā; atthapaṭisambhidā na vattabbā “āsavo ceva sāsavā cā”ti, siyā sāsavā ceva no ca āsavo, siyā na vattabbā “sāsavā ceva no ca āsavo”ti. Na vattabbā “āsavā ceva āsavasampayuttā cā”tipi, “āsavasampayuttā ceva no ca āsavā”tipi. Tisso paṭisambhidā āsavavippayuttā sāsavā; atthapaṭisambhidā siyā āsavavippayuttā sāsavā, siyā āsavavippayuttā anāsavā.

2.4. Saṁyojanagocchakādi

No saṁyojanā …pe… no ganthā …pe… no oghā …pe… no yogā …pe… no nīvaraṇā …pe… no parāmāsā …pe….

2.10. Mahantaraduka

Sārammaṇā. No cittā, cetasikā, cittasampayuttā, cittasaṁsaṭṭhā, cittasamuṭṭhānā, cittasahabhuno, cittānuparivattino. Cittasaṁsaṭṭhasamuṭṭhānā, cittasaṁsaṭṭhasamuṭṭhānasahabhuno, cittasaṁsaṭṭhasamuṭṭhānānuparivattino, bāhirā, no upādā, anupādinnā.

2.11. Upādānagocchakādi

No upādānā …pe… no kilesā …pe… na dassanena pahātabbā. Na bhāvanāya pahātabbā. Na dassanena pahātabbahetukā. Na bhāvanāya pahātabbahetukā. Tisso paṭisambhidā savitakkā; atthapaṭisambhidā siyā savitakkā, siyā avitakkā. Tisso paṭisambhidā savicārā; atthapaṭisambhidā siyā savicārā, siyā avicārā. Siyā sappītikā, siyā appītikā. Siyā pītisahagatā, siyā na pītisahagatā. Siyā sukhasahagatā, siyā na sukhasahagatā. Siyā upekkhāsahagatā, siyā na upekkhāsahagatā. Tisso paṭisambhidā kāmāvacarā; atthapaṭisambhidā siyā kāmāvacarā, siyā na kāmāvacarā. Na rūpāvacarā. Na arūpāvacarā. Tisso paṭisambhidā pariyāpannā; atthapaṭisambhidā siyā pariyāpannā, siyā apariyāpannā. Tisso paṭisambhidā aniyyānikā; atthapaṭisambhidā siyā niyyānikā, siyā aniyyānikā. Tisso paṭisambhidā aniyatā; atthapaṭisambhidā siyā niyatā, siyā aniyatā. Tisso paṭisambhidā sauttarā; atthapaṭisambhidā siyā sauttarā, siyā anuttarā. Araṇāti.

Pañhāpucchakaṁ.

Paṭisambhidāvibhaṅgo niṭṭhito.