Which are the states that2.3.3.1. Vijjābhāgīduka

partake of wisdom?States which are the associates of wisdom.partake of ignorance?States which are the associates of ignorance.Katame dhammā vijjābhāgino? partake of wisdom?States which are the associates of wisdom.Vijjāya sampayuttakā dhammā—partake of ignorance?States which are the associates of ignorance.ime dhammā vijjābhāgino.

Which are the states that haveKatame dhammā avijjābhāgino? the likeness of lightning?Insight into the three lowest of the Noble Paths.the likeness of the thunderbolt?The science of the topmost Path, the Path of Arahantship.Avijjāya sampayuttakā dhammā—the likeness of lightning?Insight into the three lowest of the Noble Paths.ime dhammā avijjābhāgino.

the likeness of the thunderbolt?The science of the topmost Path, the Path of Arahantship.2.3.3.2. Vijjūpamaduka

Which are the states that areKatame dhammā vijjūpamā? foolish?Unconscientiousness and disregard of blame. Besides, all bad states are foolish.discreet?Conscientiousness and fear of blame. Besides, all good states are discreet.Heṭṭhimesu tīsu ariyamaggesu paññā—foolish?Unconscientiousness and disregard of blame. Besides, all bad states are foolish.ime dhammā vijjūpamā.

discreet?Conscientiousness and fear of blame. Besides, all good states are discreet.Katame dhammā vajirūpamā? Which are the states that areUpariṭṭhime arahattamagge paññā—dark?Unconscientiousness and disregard of blame. Besides, all bad states are dark.bright?Conscientiousness and fear of blame. Besides, all good states are bright.ime dhammā vajirūpamā.

dark?Unconscientiousness and disregard of blame. Besides, all bad states are dark.2.3.3.3. Bāladuka

bright?Conscientiousness and fear of blame. Besides, all good states are bright.Katame dhammā bālā? Which are the states thatAhirīkañca anottappañca—conduce to remorse?Misconduct in act, word and thought. Besides, all bad states conduce to remorse.do not conduce to remorse?Good conduct in act, word and thought. Besides, no good states conduce to remorse.ime dhammā bālā. conduce to remorse?Misconduct in act, word and thought. Besides, all bad states conduce to remorse.Sabbepi akusalā dhammā bālā.

do not conduce to remorse?Good conduct in act, word and thought. Besides, no good states conduce to remorse.Katame dhammā paṇḍitā? Which are the states that are equivalent terms?Hirī ca ottappañca—Thatwhich is an enumeration, that which is a designation, an expression, a current term, a name, a denomination, the assigning of a name, an interpretation, a distinctive mark of discourse on this or that state.ime dhammā paṇḍitā. All states are processes of equivalent nomenclature.Sabbepi kusalā dhammā paṇḍitā.

Which are the states that are explanations?2.3.3.4. Kaṇhaduka

Answer as in§ 1306.Katame dhammā kaṇhā? All states are processes of explanation.Ahirīkañca anottappañca—Which are the states that are expressions?ime dhammā kaṇhā. Answer as in§ 1306.Sabbepi akusalā dhammā kaṇhā.

All states are processes of expression.Katame dhammā sukkā? In this connexion,Hirī ca ottappañca—What is name?ime dhammā sukkā? The four skandhas and unconditioned element.Sabbepi kusalā dhammā sukkā.

What is [material] form?2.3.3.5. Tapanīyaduka

The four great phenomena and the [material] form which is derived from them.Katame dhammā tapanīyā? What is ignorance?Kāyaduccaritaṁ, vacīduccaritaṁ, manoduccaritaṁ—Answer as for “dullness”,§ 390(omitting “on that occasion”).ime dhammā tapanīyā. What is the craving for rebirth?Sabbepi akusalā dhammā tapanīyā.

Answer as for the “Fetter of the passion for rebirth”,§ 1120.Katame dhammā atapanīyā? What is speculative opinion about rebirth?Kāyasucaritaṁ, vacīsucaritaṁ, manosucaritaṁ—Theories that both soul and world will come to be, etc.ime dhammā atapanīyā. What is speculative opinion about non-rebirth?Sabbepi kusalā dhammā atapanīyā.

Theories that both soul and world will not come to be, etc.2.3.3.6. Adhivacanaduka

What is the sort of speculation known as Eternalism?Katame dhammā adhivacanā? That both soul and world are eternal, etc.Yā tesaṁ tesaṁ dhammānaṁ saṅkhā samaññā paññatti vohāro nāmaṁ nāmakammaṁ nāmadheyyaṁ nirutti byañjanaṁ abhilāpo—What is the sort of speculation known as Annihilation?ime dhammā adhivacanā.

That both soul and world will be dissolved, etc.Sabbeva dhammā adhivacanapathā.

What is the sort of speculation known as the Finite Theory …the Infinite Theory?2.3.3.7. Niruttiduka

That both soul and world are finite … infinite, etc.Katame dhammā nirutti? What is the sort of speculation known as the Theory of Origins …the Theory of the Hereafter?Yā tesaṁ tesaṁ dhammānaṁ saṅkhā samaññā paññatti vohāro nāmaṁ nāmakammaṁ nāmadheyyaṁ nirutti byañjanaṁ abhilāpo—Theories concerning the ultimate past … concerning futurity.ime dhammā nirutti.

All this sort of opinion, walking in opinion, jungle of opinion, wilderness of opinion, disorder of opinion, scuffling of opinion, the Fetter of opinion, the grip and tenacity of it, the inclination towards it, the being infected by it, this by-path, wrong road, wrongness, this sectarianism, thisshiftiness of grasp—this is what is called speculative opinion about rebirth, and the rest.Sabbeva dhammā niruttipathā.

What is unconscientiousness? …disregard of blame?2.3.3.8. Paññattiduka

Answers as for the ninth and tenth “bases of vice”,§§ 1238,1239.Katame dhammā paññatti? What is conscientiousness?Yā tesaṁ tesaṁ dhammānaṁ saṅkhā samaññā paññatti vohāro nāmaṁ nāmakammaṁ nāmadheyyaṁ nirutti byañjanaṁ abhilāpo—The feeling of conscientious scruple when scruples ought to be felt, conscientious scruple at attaining to bad and evil states.ime dhammā paññatti.

What is discretion?Sabbeva dhammā paññattipathā.

The sense of guilt where a sense of guilt ought to be felt, a sense of guilt at attaining to bad and evil states.2.3.3.9. Nāmaduka

What is contumacy?Tattha katamaṁ nāmaṁ? The being surly, refractious, contumacious when that which is in accordance with the Norm has been said, contrariness, captiousness, want of regard, of consideration, of reverence, of deference.Vedanākkhandho, saññākkhandho, saṅkhārakkhandho, viññāṇakkhandho, asaṅkhatā ca dhātu—What is friendship with evil?idaṁ vuccati nāmaṁ.

To follow after, to frequent the company of, and associate with such persons as are unbelievers, immoral, uneducated, mean-spirited and witless; to resort to and consort with them, to be devoted to them, enthusiastic about them, and entangled with them.Tattha katamaṁ rūpaṁ? What is suavity?Cattāro ca mahābhūtā, catunnañca mahābhūtānaṁ upādāya rūpaṁ—The being gentle, tractable, amenable when that which is in accordance with the Norm has been said, the refraining from contradiction and from captiousness; the showing regard and consideration, devotion and deference.idaṁ vuccati rūpaṁ.

What is friendship with good?2.3.3.10. Avijjāduka

To follow after, frequent the company of, and associate with, such persons as are believers, virtuous, well educated, generous and wise; to resort to and consort with them,to be devoted to them, enthusiastic about them, mixed up with them.Tattha katamā avijjā? What is skill inYaṁ aññāṇaṁ adassanaṁ …pe… avijjālaṅgī moho akusalamūlaṁ—the Offences?restoration from the Offences?ayaṁ vuccati avijjā.

the Offences?Tattha katamā bhavataṇhā? restoration from the Offences?Yo bhavesu bhavachando …pe… bhavajjhosānaṁ—the Attainments?recovery from the Attainments?ayaṁ vuccati bhavataṇhā.

the Attainments?2.3.3.11. Bhavadiṭṭhiduka

recovery from the Attainments?Tattha katamā bhavadiṭṭhi? That skill which is insight, understanding, search, research, etc., when applied toBhavissati attā ca loko cāti, yā evarūpā diṭṭhi diṭṭhigataṁ …pe… vipariyāsaggāho—the Offences termed the Five Groups of Offences and the Seven Groups of Offences;restoration from [the effects of] those Offences;a case of Attainment with applied and sustainedthought, a case of Attainment with only sustained thought, a case of Attainment without either mode of thought;recovery from those Attainments.ayaṁ vuccati bhavadiṭṭhi.

the Offences termed the Five Groups of Offences and the Seven Groups of Offences;Tattha katamā vibhavadiṭṭhi? restoration from [the effects of] those Offences;Na bhavissati attā ca loko cāti, yā evarūpā diṭṭhi diṭṭhigataṁ …pe… vipariyāsaggāho—a case of Attainment with applied and sustainedthought, a case of Attainment with only sustained thought, a case of Attainment without either mode of thought;ayaṁ vuccati vibhavadiṭṭhi.

recovery from those Attainments.2.3.3.12. Sassatadiṭṭhiduka

What is proficiency in the Elements?Tattha katamā sassatadiṭṭhi? That proficiency which is insight, understanding, search, research, etc., when applied to the eighteen elements, viz.: sight, visible shape and visual cognition, hearing, sound and auditory cognition, smell, odour and olfactory cognition, taste, sapid object and gustatory cognition, body-sensibility, the tangible and tactile cognition, mind, mental object and representative cognition.Sassato attā ca loko cāti, yā evarūpā diṭṭhi diṭṭhigataṁ …pe… vipariyāsaggāho—What is proficiency in attention?ayaṁ vuccati sassatadiṭṭhi.

That proficiency in attention which is insight, understanding, etc., when applied to those elements.Tattha katamā ucchedadiṭṭhi? What is skill in the sphere [of sense]?Ucchijjissati attā ca loko cāti, yā evarūpā diṭṭhi diṭṭhigataṁ …pe… vipariyāsaggāho—That skill which is insight, understanding, etc., when applied to the twelve spheres, namely, sight and visible shape, hearing and sound, smell and odorous object, taste and sapid object, body-sensibility and the tangible, mind and mental object.ayaṁ vuccati ucchedadiṭṭhi.

What is skill in the causal law?2.3.3.13. Antavādiṭṭhiduka

Insight, understanding, etc., when applied to the formula: “Karma comes to pass because of ignorance; consciousness comes to pass because of karma; name and shape come to pass because of consciousness; the sixfold sphere comes to pass because of name and shape; contact comes to pass because of the sixfold sphere, feeling because of contact, craving because of feeling, grasping because of craving, rebirth because of grasping, birth because of rebirth, old age and death, grief, lamentation, distress, sorrow and despair come to pass because of birth. Such is the uprising of this whole mass of Ill”.Tattha katamā antavā diṭṭhi? What is skill in affirming … in negating [causal relation]?Antavā attā ca loko cāti, yā evarūpā diṭṭhi diṭṭhigataṁ …pe… vipariyāsaggāho—Insight, understanding, etc., when applied to discerning that, in a given relation, certain states are … are not, the cause, the condition of certain other states.ayaṁ vuccati antavā diṭṭhi.

What is upright?Tattha katamā anantavā diṭṭhi? Uprightness, without deflexion, twist, crookedness.Anantavā attā ca loko cāti, yā evarūpā diṭṭhi diṭṭhigataṁ …pe… vipariyāsaggāho—What is soft?ayaṁ vuccati anantavā diṭṭhi.

That which is plasticity, gentleness, smoothness, pliancy, lowliness of heart.2.3.3.14. Pubbantānudiṭṭhiduka

What is patience?Tattha katamā pubbantānudiṭṭhi? That patience which is long-suffering, compliance, absence of rudeness and abruptness, complacency of heart.Pubbantaṁ ārabbha yā uppajjati diṭṭhi diṭṭhigataṁ …pe… vipariyāsaggāho—What is loveableness?ayaṁ vuccati pubbantānudiṭṭhi.

That which is the absence of excess in deed, in word, and in deed and word together.Tattha katamā aparantānudiṭṭhi? Besides, all moral self-restraint is lovely.Aparantaṁ ārabbha yā uppajjati diṭṭhi diṭṭhigataṁ …pe… vipariyāsaggāho—What is amity?ayaṁ vuccati aparantānudiṭṭhi.

Whenall such speech as is insolent, disagreeable, scabrous, harsh to others, vituperative to others, bordering upon anger, not conducive to concentration, is put away, and when all such speech as is innocuous, pleasant to the ear, affectionate, such as goes to the heart, is urbane, sweet and acceptable to people generally—when speech of this sort is spoken—polished, friendly and gentle language—this is what is called amity.2.3.3.15. Ahirikaduka

What is courtesy?Tattha katamaṁ ahirikaṁ? The two forms of courtesy: hospitality towards bodily needs and considerateness in matters of doctrine. When anyone shows courtesy it is in one or other of these two forms.Yaṁ na hirīyati hiriyitabbena, na hirīyati pāpakānaṁ akusalānaṁ dhammānaṁ samāpattiyā—What is it to have the door of the faculties unguarded?idaṁ vuccati ahirikaṁ.

When a certain individual sees an object with the eye he is entranced with the general appearance, or in the details of it. He does not set himself to restrain that which might give occasion for wicked states, covetous, dejected, to flow in over him, were he to dwell unrestrained as to the sense of sight. He keeps no watch over his faculty of sight, nor does he attain to mastery over it. And so in like manner when he hears a sound with the ear … smells an odour with the nose … tastes a sapid with the tongue … feels a tangible with the body … recognizes a mental object with the mind,he is entranced with the general appearance and in the details of it. He does not set himself to restrain that which might give occasion for wicked states, covetous, dejected, to flow in over him, were he to dwell unrestrained as to the mental faculty. He keeps no watch over the mental faculty, nor does he attain to mastery over it. That these six faculties should be thus unguarded, untended, unwatched over, unrestrained, is what is called having the door of the faculties unguarded.Tattha katamaṁ anottappaṁ? What is immoderation in diet?Yaṁ na ottappati ottappitabbena, na ottappati pāpakānaṁ akusalānaṁ dhammānaṁ samāpattiyā—When anyone, through carelessness and without judgment, takes food for purposes of sport, sensual excess, personal charm and adornment, his insatiableness, immoderation, and want of judgment are what is called immoderation in diet.idaṁ vuccati anottappaṁ.

What is it to have the doors of the faculties guarded?2.3.3.16. Hiriduka

When a certain individual sees an object with the eye he is not entranced with the general appearance or the details of it. He sets himself to restrain that which might give occasion for wicked states, covetous, dejected, to flow in over him, were he to dwell unrestrained as to the sense of sight. He keeps watch over this faculty of sight, and attains to mastery over it. And so, in like manner, when he hears a sound with the ear … smells an odour with the nose … tastes a sapid with the tongue … feels a tangible with the body … recognizes an idea with the mind, he is not entranced with the general appearance and the details of it. He sets himself to restrain that which might give occasion for wicked states, covetous, dejected, to flow in over him, were he to dwellunrestrained as to the mental faculty. He keeps watch over the mental faculty, and attains to mastery over it. That these six faculties should be thus guarded, tended, watched over, restrained, is what is called having the doors of the faculties guarded.Tattha katamā hirī? What is moderation in diet?Yaṁ hirīyati hiriyitabbena, hirīyati pāpakānaṁ akusalānaṁ dhammānaṁ samāpattiyā—When anyone takes food with reflection and judgment, not for purposes of sport, excess, personal charm and attractions, but so as to suffice for the sustenance and preservation of the body, for allaying the pangs [of hunger] and for aiding the practice of the higher life, and thinking the while, “I shall subdue that which I have been feeling and shall cause no new feeling to arise, and maintenance shall be mine, blamelessness also and comfort”—this content, moderation, judgment in diet is what is called moderation in diet.ayaṁ vuccati hirī.

What is forgetfulness?Tattha katamaṁ ottappaṁ? Unmindfulness,lapse of memory, non-recollection, non-remembrance, not bearing in mind, superficiality, oblivion.Yaṁ ottappati ottappitabbena, ottappati pāpakānaṁ akusalānaṁ dhammānaṁ samāpattiyā—What is lack of intelligence?idaṁ vuccati ottappaṁ.

Answer as for “ignorance” or “dullness”,§ 1311, etc.2.3.3.17. Dovacassatāduka

What is mindfulness?Tattha katamā dovacassatā? Answer as in§ 14, omitting “on that occasion”.Sahadhammike vuccamāne dovacassāyaṁ dovacassiyaṁ dovacassatā vippaṭikūlaggāhitā vipaccanīkasātatā anādariyaṁ anādaratā agāravatā appaṭissavatā—What is intelligence?ayaṁ vuccati dovacassatā.

Answer as for “insight”,§ 16. And see§ 53.Tattha katamā pāpamittatā? What is the power [called] computation?Ye te puggalā assaddhā dussīlā appassutā maccharino duppaññā, yā tesaṁ sevanā nisevanā saṁsevanā bhajanā sambhajanā bhatti sambhatti taṁsampavaṅkatā—Answer as for “insight”,§ 16.ayaṁ vuccati pāpamittatā.

What is the power [called] cultivation?2.3.3.18. Sovacassatāduka

That which is the pursuing, the cultivating, the multiplying of good states.Tattha katamā sovacassatā? Moreover, the seven factors of Enlightenment are the power of cultivation.Sahadhammike vuccamāne sovacassāyaṁ sovacassiyaṁ sovacassatā appaṭikūlaggāhitā avipaccanīkasātatā sagāravatā sādariyaṁ sādaratā sappaṭissavatā—What is calm?ayaṁ vuccati sovacassatā.

Answer as for “quiet”,§§ 11,54.Tattha katamā kalyāṇamittatā? What is intuition?Ye te puggalā saddhā sīlavanto bahussutā cāgavanto paññavanto, yā tesaṁ sevanā nisevanā saṁsevanā bhajanā sambhajanā bhatti sambhatti taṁsampavaṅkatā—Answer as for “insight”,§§ 55,16.ayaṁ vuccati kalyāṇamittatā.

What is “the mark of calm”?2.3.3.19. Āpattikusalatāduka

Answer as for “quiet”,§ 1357.Tattha katamā āpattikusalatā? What is “the mark of grasp”?Pañcapi āpattikkhandhā āpattiyo, sattapi āpattikkhandhā āpattiyo. Answer as for “grasp” and “energy”,§§ 56,13.Yā tāsaṁ āpattīnaṁ āpattikusalatā paññā pajānanā …pe… amoho dhammavicayo sammādiṭṭhi—What is grasp?ayaṁ vuccati āpattikusalatā.

Answer as for “the mark of grasp”,§ 1358.Tattha katamā āpattivuṭṭhānakusalatā? What is balance?Yā tāhi āpattīhi vuṭṭhānakusalatā paññā pajānanā …pe… amoho dhammavicayo sammādiṭṭhi—Answer as for “balance”,§ 57.ayaṁ vuccati āpattivuṭṭhānakusalatā.

What is moral failure?2.3.3.20. Samāpattikusalatāduka

Excess in deed, excess in word, excess in both together. Moreover, all immorality is moral failure.Tattha katamā samāpattikusalatā? What is theoretic fallacy?Atthi savitakkasavicārā samāpatti, atthi avitakkavicāramattā samāpatti, atthi avitakkaavicārā samāpatti. “There is no such thing as alms, or sacrifice, or offering; there is neither fruit, nor result of good or evil deeds; there is no such thing as this world or the next; there is no such thing as mother, or father, or beings springing into birth without them; there are in the world no recluses or brahmins who have reached the highest point, who have attained the height, who, having understood and realized by themselves alone both this world and the next, make known the same”—all this sort of speculation … this is what is called theoretic fallacy. Moreover, all wrong views are theoretic fallacies.Yā tāsaṁ samāpattīnaṁ samāpattikusalatā paññā pajānanā …pe… amoho dhammavicayo sammādiṭṭhi—What is moral achievement?ayaṁ vuccati samāpattikusalatā.

Absence of excess in deed, in word, and in deed and word together.Tattha katamā samāpattivuṭṭhānakusalatā? What is achievement in view?Yā tāhi samāpattīhi vuṭṭhānakusalatā paññā pajānanā …pe… amoho dhammavicayo sammādiṭṭhi—“There is such a thing as alms, sacrifice, and offering; … fruit, and the result of good and evil deeds; … this world and the next; mother, father, and beings springing into birth without them; … recluses and brahmins who have reached the highest, who have attained the height,who having understood and realized by themselves alone both this world and the other world, make known the same”—all this sort of science, understanding, etc. … this is what is called progress in theory. Moreover, all best views are achievement in view.ayaṁ vuccati samāpattivuṭṭhānakusalatā.

What is purity in morals?2.3.3.21. Dhātukusalatāduka

Absence of excess in deed, in word, and in deed and word together.Tattha katamā dhātukusalatā? What is purity in view?Aṭṭhārasa dhātuyo cakkhudhātu rūpadhātu cakkhuviññāṇadhātu, sotadhātu saddadhātu sotaviññāṇadhātu, ghānadhātu gandhadhātu ghānaviññāṇadhātu, jivhādhātu rasadhātu jivhāviññāṇadhātu, kāyadhātu phoṭṭhabbadhātu kāyaviññāṇadhātu, manodhātu dhammadhātu manoviññāṇadhātu. Knowledge of the specific nature of Karma; knowledge of the Truths in their due order; the knowledge of him who holds the Path; the knowledge of him who holds the Fruit of the Path.Yā tāsaṁ dhātūnaṁ dhātukusalatā paññā pajānanā …pe… amoho dhammavicayo sammādiṭṭhi—The phrase “Now purity of view” is equivalent tothat insight, understanding … right theory (views) [described above,§ 16].In the phrase “And as the struggle of him who holds certain views”, “struggle” means that inception of energy etc. [described above,§ 13].The phrase “agitation” implies dread of birth, dread of old age, dread of sickness, dread of death.The phrase “occasion of agitation” means birth, old age, sickness, death.The phrase “And the earnest struggle of him who is agitated” refers to [the four Right Struggles]: When a bhikkhu brings forth the desire (a) that bad and wicked states which have not arisen should not arise, (b) that bad and wicked states which have arisen should be put away, (c) that good states which have not arisen should arise, (d) that good states which have arisen should stand firm, should not get confused, should be frequently practised, made to abound, cultivated, and perfected—then he uses endeavour, sets energy a-going, reaches forward in thought and struggles.The phrase “And discontent in good states” means the longing for higher achievement in one who is dissatisfied over the cultivation of good states.The phrase “And the not shrinking back in the struggle” means the thorough and persevering and unresting performance, the absence of stagnation, the unfaltering volition, the unflinching endurance, the assiduous pursuit, exercise and repetition which attend the cultivation of good states.The phrase “Wisdom” means the threefold wisdom, namely, (a) reminiscent knowledge of one's former births, (b) knowledge of the decease and renascence of beings, (c) the knowledge that makes an end of the Intoxicants.The phrase “Emancipation” means the twofold emancipation, namely, (a) freedom of thought, and (b) Nirvāna.The phrase “knowledge in making an end” means the knowledge he has who holds the Path.The phrase “knowledge in origins” means the knowledge he has who holds the Fruit of the Path.ayaṁ vuccati dhātukusalatā.

The phrase “Now purity of view” is equivalent tothat insight, understanding … right theory (views) [described above,§ 16].Tattha katamā manasikārakusalatā? In the phrase “And as the struggle of him who holds certain views”, “struggle” means that inception of energy etc. [described above,§ 13].Yā tāsaṁ dhātūnaṁ manasikārakusalatā paññā pajānanā …pe… amoho dhammavicayo sammādiṭṭhi—The phrase “agitation” implies dread of birth, dread of old age, dread of sickness, dread of death.ayaṁ vuccati manasikārakusalatā.

The phrase “occasion of agitation” means birth, old age, sickness, death.2.3.3.22. Āyatanakusalatāduka

The phrase “And the earnest struggle of him who is agitated” refers to [the four Right Struggles]: When a bhikkhu brings forth the desire (a) that bad and wicked states which have not arisen should not arise, (b) that bad and wicked states which have arisen should be put away, (c) that good states which have not arisen should arise, (d) that good states which have arisen should stand firm, should not get confused, should be frequently practised, made to abound, cultivated, and perfected—then he uses endeavour, sets energy a-going, reaches forward in thought and struggles.Tattha katamā āyatanakusalatā? The phrase “And discontent in good states” means the longing for higher achievement in one who is dissatisfied over the cultivation of good states.Dvādasāyatanāni—The phrase “And the not shrinking back in the struggle” means the thorough and persevering and unresting performance, the absence of stagnation, the unfaltering volition, the unflinching endurance, the assiduous pursuit, exercise and repetition which attend the cultivation of good states.cakkhāyatanaṁ, rūpāyatanaṁ, sotāyatanaṁ, saddāyatanaṁ, ghānāyatanaṁ, gandhāyatanaṁ, jivhāyatanaṁ, rasāyatanaṁ, kāyāyatanaṁ, phoṭṭhabbāyatanaṁ, manāyatanaṁ, dhammāyatanaṁ. The phrase “Wisdom” means the threefold wisdom, namely, (a) reminiscent knowledge of one's former births, (b) knowledge of the decease and renascence of beings, (c) the knowledge that makes an end of the Intoxicants.Yā tesaṁ āyatanānaṁ āyatanakusalatā paññā pajānanā …pe… amoho dhammavicayo sammādiṭṭhi—The phrase “Emancipation” means the twofold emancipation, namely, (a) freedom of thought, and (b) Nirvāna.ayaṁ vuccati āyatanakusalatā.

The phrase “knowledge in making an end” means the knowledge he has who holds the Path.Tattha katamā paṭiccasamuppādakusalatā? The phrase “knowledge in origins” means the knowledge he has who holds the Fruit of the Path.Avijjāpaccayā saṅkhārā, saṅkhārapaccayā viññāṇaṁ, viññāṇapaccayā nāmarūpaṁ, nāmarūpapaccayā saḷāyatanaṁ, saḷāyatanapaccayā phasso, phassapaccayā vedanā, vedanāpaccayā taṇhā, taṇhāpaccayā upādānaṁ, upādānapaccayā bhavo, bhavapaccayā jāti, jātipaccayā jarāmaraṇaṁ sokaparidevadukkhadomanassupāyāsā sambhavanti; End of the Division entitled “The Deposition”.evametassa kevalassa dukkhakkhandhassa samudayo hotīti. D. Litt., M.A.Yā tattha paññā pajānanā …pe… amoho dhammavicayo sammādiṭṭhi—Published by the Pali Text Society in1900. Reprinted 1923, 1974, 1993, 2004.ayaṁ vuccati paṭiccasamuppādakusalatā.

Released by the Pali Text Society underCreative Commons Attribution-NonCommercial 3.0 licence (CC BY-NC 3.0).2.3.3.23. Ṭhānakusalatāduka

See also the statement underhttp://www.palitext.com/→ Publications → Copyright Announcement.Tattha katamā ṭhānakusalatā? For non-commercial use only.Ye ye dhammā yesaṁ yesaṁ dhammānaṁ hetū paccayā uppādāya taṁ taṁ ṭhānanti, yā tattha paññā pajānanā …pe… amoho dhammavicayo sammādiṭṭhi—Scanned bywww.abhidhamma.ru.ayaṁ vuccati ṭhānakusalatā.

Typeset bywww.abhidhamma.de.Tattha katamā aṭṭhānakusalatā? This SuttaCentral edition is based on the LaTeX edition prepared byManfred Wierichand proofread byAriya Baumann, converted to HTML byVen. Vimala.Ye ye dhammā yesaṁ yesaṁ dhammānaṁ na hetū na paccayā uppādāya taṁ taṁ aṭṭhānanti, yā tattha paññā pajānanā …pe… amoho dhammavicayo sammādiṭṭhi—Manfred Wierichayaṁ vuccati aṭṭhānakusalatā.

Ariya Baumann2.3.3.24. Ajjavaduka

Ven. VimalaTattha katamo ajjavo? Yā ajjavatā ajimhatā avaṅkatā akuṭilatā—ayaṁ vuccati ajjavo.

Tattha katamo maddavo? Yā mudutā maddavatā akakkhaḷatā akathinatā nīcacittatā—ayaṁ vuccati maddavo.

2.3.3.25. Khantiduka

Tattha katamā khanti? Yā khanti khamanatā adhivāsanatā acaṇḍikkaṁ anasuropo attamanatā cittassa—ayaṁ vuccati khanti.

Tattha katamaṁ soraccaṁ? Yo kāyiko avītikkamo, vācasiko avītikkamo, kāyikavācasiko avītikkamo—idaṁ vuccati soraccaṁ. Sabbopi sīlasaṁvaro soraccaṁ.

2.3.3.26. Sākhalyaduka

Tattha katamaṁ sākhalyaṁ? Yā sā vācā aṇḍakā kakkasā parakaṭukā parābhisajjanī kodhasāmantā asamādhisaṁvattanikā, tathārūpiṁ vācaṁ pahāya yā sā vācā neḷā kaṇṇasukhā pemanīyā hadayaṅgamā porī bahujanakantā bahujanamanāpā tathārūpiṁ vācaṁ bhāsitā hoti; yā tattha saṇhavācatā sakhilavācatā apharusavācatā—idaṁ vuccati sākhalyaṁ.

Tattha katamo paṭisanthāro? Dve paṭisanthārā—āmisapaṭisanthāro ca dhammapaṭisanthāro ca. Idhekacco paṭisanthārako hoti āmisapaṭisanthārena vā dhammapaṭisanthārena vā—ayaṁ vuccati paṭisanthāro.

2.3.3.27. Indriyesuaguttadvāratāduka

Tattha katamā indriyesu aguttadvāratā? Idhekacco cakkhunā rūpaṁ disvā nimittaggāhī hoti anubyañjanaggāhī. Yatvādhikaraṇamenaṁ cakkhundriyaṁ asaṁvutaṁ viharantaṁ abhijjhādomanassā pāpakā akusalā dhammā anvāssaveyyuṁ, tassa saṁvarāya na paṭipajjati, na rakkhati cakkhundriyaṁ, cakkhundriye na saṁvaraṁ āpajjati. Sotena saddaṁ sutvā …pe… ghānena gandhaṁ ghāyitvā …pe… jivhāya rasaṁ sāyitvā …pe… kāyena phoṭṭhabbaṁ phusitvā …pe… manasā dhammaṁ viññāya nimittaggāhī hoti anubyañjanaggāhī. Yatvādhikaraṇamenaṁ manindriyaṁ asaṁvutaṁ viharantaṁ abhijjhādomanassā pāpakā akusalā dhammā anvāssaveyyuṁ, tassa saṁvarāya na paṭipajjati, na rakkhati manindriyaṁ, manindriye na saṁvaraṁ āpajjati. Yā imesaṁ channaṁ indriyānaṁ agutti agopanā anārakkho asaṁvaro—ayaṁ vuccati indriyesu aguttadvāratā.

Tattha katamā bhojane amattaññutā? Idhekacco appaṭisaṅkhā ayoniso āhāraṁ āhāreti davāya madāya maṇḍanāya vibhūsanāya. Yā tattha asantuṭṭhitā amattaññutā appaṭisaṅkhā bhojane—ayaṁ vuccati bhojane amattaññutā.

2.3.3.28. Indriyesuguttadvāratāduka

Tattha katamā indriyesu guttadvāratā? Idhekacco cakkhunā rūpaṁ disvā na nimittaggāhī hoti nānubyañjanaggāhī. Yatvādhikaraṇamenaṁ cakkhundriyaṁ asaṁvutaṁ viharantaṁ abhijjhādomanassā pāpakā akusalā dhammā anvāssaveyyuṁ, tassa saṁvarāya paṭipajjati, rakkhati cakkhundriyaṁ, cakkhundriye saṁvaraṁ āpajjati. Sotena saddaṁ sutvā …pe… ghānena gandhaṁ ghāyitvā …pe… jivhāya rasaṁ sāyitvā …pe… kāyena phoṭṭhabbaṁ phusitvā …pe… manasā dhammaṁ viññāya na nimittaggāhī hoti nānubyañjanaggāhī. Yatvādhikaraṇamenaṁ manindriyaṁ asaṁvutaṁ viharantaṁ abhijjhādomanassā pāpakā akusalā dhammā anvāssaveyyuṁ, tassa saṁvarāya paṭipajjati, rakkhati manindriyaṁ, manindriye saṁvaraṁ āpajjati. Yā imesaṁ channaṁ indriyānaṁ gutti gopanā ārakkho saṁvaro—ayaṁ vuccati indriyesu guttadvāratā.

Tattha katamā bhojane mattaññutā? Idhekacco paṭisaṅkhā yoniso āhāraṁ āhāreti—neva davāya na madāya na maṇḍanāya na vibhūsanāya yāvadeva imassa kāyassa ṭhitiyā yāpanāya vihiṁsūparatiyā brahmacariyānuggahāya, iti purāṇañca vedanaṁ paṭihaṅkhāmi, navañca vedanaṁ na uppādessāmi, yātrā ca me bhavissati anavajjatā ca phāsuvihāro cāti. Yā tattha santuṭṭhitā mattaññutā paṭisaṅkhā bhojane—ayaṁ vuccati bhojane mattaññutā.

2.3.3.29. Muṭṭhasaccaduka

Tattha katamaṁ muṭṭhasaccaṁ? Yā asati ananussati appaṭissati asati asaraṇatā adhāraṇatā pilāpanatā sammussanatā—idaṁ vuccati muṭṭhasaccaṁ.

Tattha katamaṁ asampajaññaṁ? Yaṁ aññāṇaṁ adassanaṁ …pe… avijjālaṅgī moho akusalamūlaṁ—idaṁ vuccati asampajaññaṁ.

2.3.3.30. Satisampajaññaduka

Tattha katamā sati? Yā sati anussati paṭissati sati saraṇatā dhāraṇatā apilāpanatā asammussanatā sati satindriyaṁ satibalaṁ sammāsati—ayaṁ vuccati sati.

Tattha katamaṁ sampajaññaṁ? Yā paññā pajānanā …pe… amoho dhammavicayo sammādiṭṭhi—idaṁ vuccati sampajaññaṁ.

2.3.3.31. Paṭisaṅkhānabaladuka

Tattha katamaṁ paṭisaṅkhānabalaṁ? Yā paññā pajānanā …pe… amoho dhammavicayo sammādiṭṭhi—idaṁ vuccati paṭisaṅkhānabalaṁ.

Tattha katamaṁ bhāvanābalaṁ? Yā kusalānaṁ dhammānaṁ āsevanā bhāvanā bahulīkammaṁ—idaṁ vuccati bhāvanābalaṁ. Sattapi bojjhaṅgā bhāvanābalaṁ.

2.3.3.32. Samathavipassanāduka

Tattha katamo samatho? Yā cittassa ṭhiti …pe… sammāsamādhi—ayaṁ vuccati samatho.

Tattha katamā vipassanā? Yā paññā pajānanā …pe… amoho dhammavicayo sammādiṭṭhi—ayaṁ vuccati vipassanā.

2.3.3.33. Samathanimittaduka

Tattha katamaṁ samathanimittaṁ? Yā cittassa ṭhiti …pe… sammāsamādhi—idaṁ vuccati samathanimittaṁ.

Tattha katamaṁ paggāhanimittaṁ? Yo cetasiko vīriyārambho …pe… sammāvāyāmo—idaṁ vuccati paggāhanimittaṁ.

2.3.3.34. Paggāhaduka

Tattha katamo paggāho? Yo cetasiko vīriyārambho …pe… sammāvāyāmo—ayaṁ vuccati paggāho.

Tattha katamo avikkhepo? Yā cittassa ṭhiti …pe… sammāsamādhi—ayaṁ vuccati avikkhepo.

2.3.3.35. Sīlavipattiduka

Tattha katamā sīlavipatti? Yo kāyiko vītikkamo, vācasiko vītikkamo, kāyikavācasiko vītikkamo—ayaṁ vuccati sīlavipatti. Sabbampi dussilyaṁ sīlavipatti.

Tattha katamā diṭṭhivipatti? Natthi dinnaṁ, natthi yiṭṭhaṁ, natthi hutaṁ, natthi sukatadukkaṭānaṁ kammānaṁ phalaṁ vipāko, natthi ayaṁ loko, natthi paro loko, natthi mātā, natthi pitā, natthi sattā opapātikā, natthi loke samaṇabrāhmaṇā sammaggatā sammāpaṭipannā ye imañca lokaṁ parañca lokaṁ sayaṁ abhiññā sacchikatvā pavedentīti; yā evarūpā diṭṭhi diṭṭhigataṁ …pe… vipariyāsaggāho—ayaṁ vuccati diṭṭhivipatti. Sabbāpi micchādiṭṭhi diṭṭhivipatti.

2.3.3.36. Sīlasampadāduka

Tattha katamā sīlasampadā? Yo kāyiko avītikkamo, vācasiko avītikkamo, kāyikavācasiko avītikkamo—ayaṁ vuccati sīlasampadā. Sabbopi sīlasaṁvaro sīlasampadā.

Tattha katamā diṭṭhisampadā? Atthi dinnaṁ, atthi yiṭṭhaṁ, atthi hutaṁ, atthi sukatadukkaṭānaṁ kammānaṁ phalaṁ vipāko, atthi ayaṁ loko, atthi paro loko, atthi mātā, atthi pitā, atthi sattā opapātikā, atthi loke samaṇabrāhmaṇā sammaggatā sammāpaṭipannā ye imañca lokaṁ parañca lokaṁ sayaṁ abhiññā sacchikatvā pavedentīti; yā evarūpā paññā pajānanā …pe… amoho dhammavicayo sammādiṭṭhi—ayaṁ vuccati diṭṭhisampadā. Sabbāpi sammādiṭṭhi diṭṭhisampadā.

2.3.3.37. Sīlavisuddhiduka

Tattha katamā sīlavisuddhi? Yo kāyiko avītikkamo, vācasiko avītikkamo, kāyikavācasiko avītikkamo—ayaṁ vuccati sīlavisuddhi. Sabbopi sīlasaṁvaro sīlavisuddhi.

Tattha katamā diṭṭhivisuddhi? Kammassakatañāṇaṁ saccānulomikañāṇaṁ maggasamaṅgissa ñāṇaṁ phalasamaṅgissa ñāṇaṁ.

2.3.3.38. Diṭṭhivisuddhikhopanaduka

<b>Diṭṭhivisuddhi kho panā</b>ti—yā paññā pajānanā …pe… amoho dhammavicayo sammādiṭṭhi.

<b>Yathādiṭṭhissa ca padhānan</b>ti—yo cetasiko vīriyārambho …pe… sammāvāyāmo.

2.3.3.39. Saṁvegasaṁvejananiyaṭṭhānaduka

<b>Saṁvego</b>ti—jātibhayaṁ jarābhayaṁ byādhibhayaṁ maraṇabhayaṁ. Saṁvejaniyaṁ ṭhānanti—jāti jarā byādhi maraṇaṁ.

<b>Saṁviggassa ca yoniso padhānan</b>ti—idha bhikkhu anuppannānaṁ pāpakānaṁ akusalānaṁ dhammānaṁ anuppādāya chandaṁ janeti vāyamati vīriyaṁ ārabhati cittaṁ paggaṇhāti padahati, uppannānaṁ pāpakānaṁ akusalānaṁ dhammānaṁ pahānāya chandaṁ janeti vāyamati vīriyaṁ ārabhati cittaṁ paggaṇhāti padahati, anuppannānaṁ kusalānaṁ dhammānaṁ uppādāya chandaṁ janeti vāyamati vīriyaṁ ārabhati cittaṁ paggaṇhāti padahati, uppannānaṁ kusalānaṁ dhammānaṁ ṭhitiyā asammosāya bhiyyobhāvāya vepullāya bhāvanāya pāripūriyā chandaṁ janeti vāyamati vīriyaṁ ārabhati cittaṁ paggaṇhāti padahati.

2.3.3.40. Asantuṭṭhitākusaladhammaduka

<b>Asantuṭṭhitā ca kusalesu dhammesū</b>ti—yā kusalānaṁ dhammānaṁ bhāvanāya asantuṭṭhassa bhiyyokamyatā.

<b>Appaṭivānitā ca padhānasmin</b>ti—yā kusalānaṁ dhammānaṁ bhāvanāya sakkaccakiriyatā sātaccakiriyatā aṭṭhitakiriyatā anolīnavuttitā anikkhittachandatā anikkhittadhuratā āsevanā bhāvanā bahulīkammaṁ.

2.3.3.41. Vijjāduka

<b>Vijjā</b>ti—tisso vijjā—pubbenivāsānussati ñāṇaṁ vijjā, sattānaṁ cutūpapāte ñāṇaṁ vijjā, āsavānaṁ khaye ñāṇaṁ vijjā.

<b>Vimuttī</b>ti—dve vimuttiyo—cittassa adhimutti, nibbānañca.

2.3.3.42. Khayeñāṇaduka

<b>Khaye ñāṇan</b>ti—maggasamaṅgissa ñāṇaṁ.

<b>Anuppāde ñāṇan</b>ti—phalasamaṅgissa ñāṇaṁ.

Nikkhepakaṇḍo niṭṭhito.