Which are the states that are good?2.3.1.1. Kusalattika

The three roots of good (karma), to wit, absence of lust, absence of hate, absence of dullness; the skandhas of feeling, perception, activities and consciousness when they are associated with those three roots; whatever action, bodily, vocal and mental, springs from those three roots.Katame dhammā kusalā? Which are the states that are bad?Tīṇi kusalamūlāni—The three roots of bad (karma), to wit, lust, hate, dullness; the vices that are united with them; the skandhas offeeling, perception, synergies and consciousness when these are associated with them; whatever action, bodily, vocal and mental, springs from them.alobho, adoso, amoho; Which are the states that are indeterminate?taṁsampayutto vedanākkhandho, saññākkhandho, saṅkhārakkhandho, viññāṇakkhandho; The results of good and bad states taking effect in the worlds of sense, form, or the formless, or in the [life that is] Unincluded; the skandhas of feeling, perception, synergies and consciousness, inoperative states, moreover, which are neither good, nor bad, nor the results of karma; lastly, all form and unconditioned element.taṁsamuṭṭhānaṁ kāyakammaṁ, vacīkammaṁ, manokammaṁ—Which are the states that are associated with a feeling of ease?ime dhammā kusalā.

The skandhas of perception, activities and consciousness (the feeling itself being excepted) are the states associated [with the consciousness arising] in pleasurable soil, whether it belongs to the worlds of sense or of form, or to the life that is Unincluded.Katame dhammā akusalā? Which are the states that are associated with distressful feeling?Tīṇi akusalamūlāni—The skandhas of perception, synergies and consciousness (the feeling itself being excepted) are the states associated [with the consciousness arising] in a distressful soil belonging to the sensuous universe.lobho, doso, moho; Which are the states that are associated with feeling that is neither painful nor pleasant?tadekaṭṭhā ca kilesā; The skandhas of perception, synergies and consciousness (the feeling itself being excepted) are the states associated [with the consciousness arising] in a neutral soil, whether it belong to the worlds of sense, form, or the formless, or to the life that is Unincluded.taṁsampayutto vedanākkhandho, saññākkhandho, saṅkhārakkhandho, viññāṇakkhandho; Which are the states that are results?taṁsamuṭṭhānaṁ kāyakammaṁ, vacīkammaṁ, manokammaṁ—The results of good and bad states which take effect in the worlds of sense, form and the formless, and in the life that is Unincluded; [in other words] the four skandhas.ime dhammā akusalā.

Which are the states that involve resultant states?Katame dhammā abyākatā? Good and bad states belonging to the worlds of sense, form and the formless, or to the life that is Unincluded; [in other words] the four skandhas.Kusalākusalānaṁ dhammānaṁ vipākā kāmāvacarā, rūpāvacarā, arūpāvacarā, apariyāpannā; Which are the states that neither are results, nor have the quality of involving resultant states?vedanākkhandho, saññākkhandho, saṅkhārakkhandho, viññāṇakkhandho; Those states concerning action which are neither good, nor bad, nor the results of karma; all [material] form, moreover, and unconditioned element.ye ca dhammā kiriyā neva kusalā nākusalā na ca kammavipākā; Which are the states that are both grasped at and favourable to grasping?sabbañca rūpaṁ, asaṅkhatā ca dhātu—The co-Intoxicant results of good and bad states taking effect in the worlds of sense, form or the formless; in other words, the four skandhas; such form, moreover, as is due to karma having been wrought.ime dhammā abyākatā.

Which are the states that are not grasped at but are favourable to grasping?2.3.1.2. Vedanāttika

Good and bad co-Intoxicant states taking effect in the worlds of sense, form, or the formless; in other words, the four skandhas; inoperative states, moreover, which are neither good, nor bad, nor the results of karma; as well as such form as is not due to karma having been wroughtKatame dhammā sukhāya vedanāya sampayuttā? Which are the states that are neither grasped at nor favourable to grasping?Sukhabhūmiyaṁ kāmāvacare, rūpāvacare, apariyāpanne, sukhaṁ vedanaṁ ṭhapetvā; The Paths that are the Unincluded, and the Fruits of the Paths, and unconditioned element.taṁsampayutto saññākkhandho, saṅkhārakkhandho, viññāṇakkhandho—Which are the states that are vitiated and vicious?ime dhammā sukhāya vedanāya sampayuttā.

The three roots of bad (karma), to wit, lust, hate, dullness; the Corruptions that are united with them; the four skandhas when these are associated with them; whatever action, bodily, vocal and mental, springs from them.Katame dhammā dukkhāya vedanāya sampayuttā? Which are the states that are not corrupt but baneful?Dukkhabhūmiyaṁ kāmāvacare, dukkhaṁ vedanaṁ ṭhapetvā; Good and indeterminate co-Intoxicant states taking effect in the worlds of sense, form and the formless; in other words, the five skandhas.taṁsampayutto saññākkhandho, saṅkhārakkhandho, viññāṇakkhandho—Which are the states that are neither corrupt nor baneful?ime dhammā dukkhāya vedanāya sampayuttā.

The Paths that are the Unincluded, and the Fruits of the Paths and unconditioned element.Katame dhammā adukkhamasukhāya vedanāya sampayuttā? Which are the states associated with applied and sustained thought?Adukkhamasukhabhūmiyaṁ kāmāvacare, rūpāvacare, arūpāvacare, apariyāpanne, adukkhamasukhaṁ vedanaṁ ṭhapetvā; The four skandhas (applied and sustained thought itself excluded) which are associated [with the consciousness arising] in a soil favourable to applied and sustained thought, whether it belong to the world of Sense or of Form, or to the life that is Unincluded.taṁsampayutto saññākkhandho, saṅkhārakkhandho, viññāṇakkhandho—Which are the states not so associated?ime dhammā adukkhamasukhāya vedanāya sampayuttā.

The four skandhas (sustained thought itself excluded) which are associated [with the consciousness arising] in a soil favourable not to applied, but only to sustained thought, whether it belong to the world of Form, or to the life that is Unincluded.2.3.1.3. Vipākattika

Which are the states that are not associated with either applied or sustained thought?Katame dhammā vipākā? The four skandhas which are associated [with the consciousness arising] in a soil not associated with either, whether it belong to the world of Sense, Form, or the Formless, or to the life that is Unincluded; all [material] form, moreover, and unconditioned element.Kusalākusalānaṁ dhammānaṁ vipākā kāmāvacarā, rūpāvacarā, arūpāvacarā, apariyāpannā; Which are the states that are accompanied by zest?vedanākkhandho …pe… viññāṇakkhandho—The four skandhas (zest itself being excluded) which are associated [with the consciousness arising] in a soil yielding zest, whether it belong to the worlds of Sense or Form, or to the life that is Unincluded.ime dhammā vipākā.

Which are the states that are accompanied by ease?Katame dhammā vipākadhammadhammā? The skandhas of perception, synergies and consciousness (ease being excluded) which are associated [with the consciousness arising] in an ease-yielding soil, whether it belong to the worlds of Sense or Form, or to the life that is Unincluded.Kusalākusalā dhammā kāmāvacarā, rūpāvacarā, arūpāvacarā, apariyāpannā; Which are the states that are accompanied by indifference?vedanākkhandho …pe… viññāṇakkhandho—The skandhas of perception, synergies and consciousness (indifference itself excluded) which are associated [with the consciousness arising] in a soil favourable to indifference, whether it belong to the worlds of Form or the Formless, or to the life that is Unincluded.ime dhammā vipākadhammadhammā.

Which are the states that are to be put away by vision?Katame dhammā nevavipākanavipākadhammadhammā? The three Fetters, to wit, the theory of individuality, perplexity, and perversion as to rule and ritual.Ye ca dhammā kiriyā neva kusalā nākusalā na ca kammavipākā, sabbañca rūpaṁ, asaṅkhatā ca dhātu—In this connexionime dhammā nevavipākanavipākadhammadhammā.

What is the “theory of individuality”?2.3.1.4. Upādinnattika

Whenin this world the ignorant, average man whoperceives not the Noble Ones, who comprehends not, nor is trained according to the doctrine of the Noble Ones, who perceives not good men, who comprehends not, nor is trained according to, the doctrine of good men, regards (1) the self as bodily shape, or (2) as having bodily shape, or regards (3) bodily shape as being in the self, or (4) the self as being in bodily shape; or regards (5) the self as feeling, or (6) as having feeling, or regards (7) feeling as being in the self, or (8) the self as being in feeling; or regards (9) the self as perception, or (10) as having perception, or regards (11) perception as being in the self, or (12) the self as being in perception; or regards (13) the self as synergies, or (14) as having synergies, or regards (15) synergies as being in theself, or (16) the self as being in synergies; or regards (17) the self as consciousness, or (18) as having consciousness, or regards (19) consciousness as being in the self, or (20) the self as being in consciousness—then this kind of opinion, this walking in opinion, this jungle of opinion, wilderness of opinion, disorder of opinion, scuffling of opinion, this 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, this inverted grasp—this is called the theory of individuality.Katame dhammā upādinnupādāniyā? What is “perplexity”?Sāsavā kusalākusalānaṁ dhammānaṁ vipākā kāmāvacarā, rūpāvacarā, arūpāvacarā; To doubt, to be perplexed about, (1) the Master, to doubt, to be perplexed about, (2) the Doctrine, to doubt, to be perplexed about, (3) the Order, about (4) the Discipline, about (5) the past, the future, about both the past and the future, (6) as to whether there be an assignable cause of states causally determined—it is this kind of doubt, this working of doubt, this dubiety, puzzlement, perplexity, distraction, standing at cross-roads; collapse, uncertainty of grasp; evasion, hesitation, incapacity of grasping thoroughly, stiffness of mind, mental scarifying, that is called perplexity.vedanākkhandho …pe… viññāṇakkhandho; What is perversion as to rule and ritual?yañca rūpaṁ kammassa katattā—The theory, held by recluses and Brahmins outside our doctrine, that holiness is got by rules of moral conduct,that holiness is got by rites, that holiness is got by rules of moral conduct and by rites—this kind of opinion, this walking in mere opinion, this jungle of opinion, this wilderness of opinion, this disorder of opinion, scuffling of opinion, 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, this inverted grasp—this is called the perversion as to rule and ritual.ime dhammā upādinnupādāniyā.

These three Fetters, and the vices united with them, and the four skandhas associated with them, as well as the action, bodily, vocal and mental, springing from them—these are the states which are to be put away by insight.Katame dhammā anupādinnupādāniyā? Which are the states that are to be put away by culture?Sāsavā kusalākusalā dhammā kāmāvacarā, rūpāvacarā, arūpāvacarā; Whateverlust, hate and dullness still remain, and any vices united with them; the four skandhas that are associated with them; whatever action, bodily, vocal or mental, springs from them.vedanākkhandho …pe… viññāṇakkhandho; Which are the states that are to be put away neither by vision nor by culture?ye ca dhammā kiriyā neva kusalā nākusalā na ca kammavipākā; Good and indeterminate states relating to the worlds of Sense, Form or the Formless, or to the life that is Unincluded; the four skandhas; all [material] form, moreover, and unconditioned element.yañca rūpaṁ na kammassa katattā—Which are the states the causes of which are to be put away by vision?ime dhammā anupādinnupādāniyā.

The three Fetters, to wit, theory of individuality, perplexity, perversion as to rule and ritual.Katame dhammā anupādinnaanupādāniyā? In this connexionApariyāpannā maggā ca, maggaphalāni ca, asaṅkhatā ca dhātu—What is “theory of individuality”? …[Continue as in§§ 1003–1005].ime dhammā anupādinnaanupādāniyā.

[Continue as in§§ 1003–1005]2.3.1.5. Saṅkiliṭṭhattika

These three Fetters, and the vices united with them, and the four skandhas associated with them, as well as the action, bodily, vocal and mental, springing from them—these are the states the causes of which are to be put away by insight.Katame dhammā saṅkiliṭṭhasaṅkilesikā? The three Fetters: theory of individuality, perplexity, perversion as to rule and ritual—are the states that are to be put away by insight. The lust, hate and dullness united with them are the causes that are to be put away by insight. And the vices united with them, the four skandhas associated with them, and the action, bodily, vocal and mental, springing from them, are the states the causes of which are to be put away by insight.Tīṇi akusalamūlāni—Which are the states the causes of which are to be put away by culture?lobho, doso, moho; Whatever lust, hate and dullness still remain, these are causes that are to be put away by culture. And the vices united with them, the four skandhas associated with them, and the action, bodily, vocal and mental, springing from them—these are states the causes of which are to be put away by culture.tadekaṭṭhā ca kilesā; Which are the states the causes of which are to be put away neither by vision, nor by cultivation?taṁsampayutto vedanākkhandho …pe… viññāṇakkhandho; The afore-mentioned states excepted, all other states, good, bad and indeterminate, relating to the worlds of Sense, Form and the Formless, and to the life that is Unincluded; in other words, the four skandhas; all [material] form, moreover, and unconditioned element.taṁsamuṭṭhānaṁ kāyakammaṁ, vacīkammaṁ, manokammaṁ—Which are the states that make for the piling up [of rebirth]?ime dhammā saṅkiliṭṭhasaṅkilesikā.

Good and bad co-Intoxicant states relating to the worlds of Sense, Form and the Formless; [in other words], the four skandhas.Katame dhammā asaṅkiliṭṭhasaṅkilesikā? Which are the states that make for the undoing of rebirth?Sāsavā kusalābyākatā dhammā kāmāvacarā, rūpāvacarā, arūpāvacarā; The four Paths that are the Unincluded.rūpakkhandho, vedanākkhandho, saññākkhandho, saṅkhārakkhandho, viññāṇakkhandho—Which are the states that make neither for the piling up, nor for the undoing of rebirth?ime dhammā asaṅkiliṭṭhasaṅkilesikā.

The results of good and bad states taking effect in the worlds of Sense, Form or the Formless, or in the life that is Unincluded; [in other words], the four skandhas; those inoperative states, moreover, which are neither good nor bad, nor the result of karma; all [material] form also and unconditioned element.Katame dhammā asaṅkiliṭṭhaasaṅkilesikā? Which are the states that appertain to training?Apariyāpannā maggā ca, maggaphalāni ca, asaṅkhatā ca dhātu—The four Paths that are the Unincluded and the three lowest Fruits of the life of the recluse.ime dhammā asaṅkiliṭṭhaasaṅkilesikā.

Which are the states not appertaining to training?2.3.1.6. Vitakkattika

The topmost fruit—the fruit that is Arahantship.Katame dhammā savitakkasavicārā? Which are the states neither appertaining, nor not appertaining to training?Savitakkasavicārabhūmiyaṁ kāmāvacare, rūpāvacare, apariyāpanne, vitakkavicāre ṭhapetvā; The afore-mentioned states excepted, all other states, good, bad and indeterminate, relating to the worlds of Sense,Form and the Formless; all [material] form also and unconditioned element.taṁsampayutto vedanākkhandho …pe… viññāṇakkhandho—Which are the states that are limited?ime dhammā savitakkasavicārā.

All states, good, bad and indeterminate, which relate to the universe of sense; in other words, the five skandhas.Katame dhammā avitakkavicāramattā? Which are the states that are sublime?Avitakkavicāramattabhūmiyaṁ rūpāvacare, apariyāpanne, vicāraṁ ṭhapetvā; States, good, bad and indeterminate, which relate to the worlds of Form and the Formless; [in other words], the four skandhas.taṁsampayutto vedanākkhandho …pe… viññāṇakkhandho—Which are the states that are infinite?ime dhammā avitakkavicāramattā.

The Paths that are the Unincluded, and the Fruits of the Paths, and unconditioned element.Katame dhammā avitakkaavicārā? Which are the states that have limited objects of thought?Avitakkaavicārabhūmiyaṁ kāmāvacare, rūpāvacare, arūpāvacare, apariyāpanne; Conscious states and their mental properties which arise in connexion with limited matters.vedanākkhandho …pe… viññāṇakkhandho; Which are the states that have sublime objects of thought?sabbañca rūpaṁ, asaṅkhatā ca dhātu—Conscious states and their mental properties which arise in connexion with sublime matters.ime dhammā avitakkaavicārā.

Which are the states that have infinite objects of thought?2.3.1.7. Pītittika

Those emotional, perceptual and active states, as wellas those of mind and mental properties, which arise in connexion with infinite things.Katame dhammā pītisahagatā? Which are the states that are base?Pītibhūmiyaṁ kāmāvacare, rūpāvacare, apariyāpanne, pītiṁ ṭhapetvā; The three roots of bad (karma)—greed, hate, dullness—the vices united with them; the four skandhas associated with them; the action, bodily, vocal and mental, springing from them.taṁsampayutto vedanākkhandho …pe… viññāṇakkhandho—Which are the states that are of medium worth?ime dhammā pītisahagatā.

Co-Intoxicant states, good, bad and indeterminate, relating to the worlds of Sense, Form and the Formless; [in other words], the four skandhas.Katame dhammā sukhasahagatā? Which are the states that are excellent?Sukhabhūmiyaṁ kāmāvacare, rūpāvacare, apariyāpanne, sukhaṁ ṭhapetvā; The Paths that are the Unincluded, and the Fruits of the Paths, and unconditioned element.taṁsampayutto saññākkhandho, saṅkhārakkhandho, viññāṇakkhandho—Which are the states the wrongfulness of which is fixed as to its consequences?ime dhammā sukhasahagatā.

The five acts that have immediate results, and those wrong views that are fixed in their consequences.Katame dhammā upekkhāsahagatā? Which are the states the righteousness of which is fixed as to its consequences?Upekkhābhūmiyaṁ kāmāvacare, rūpāvacare, arūpāvacare, apariyāpanne, upekkhaṁ ṭhapetvā; The four Paths that are the Unincluded.taṁsampayutto saññākkhandho, saṅkhārakkhandho, viññāṇakkhandho—Which are the states that do not entail fixed consequences?ime dhammā upekkhāsahagatā.

The afore-mentioned states excepted, all other states, good, bad, and indeterminate, relating to the worlds of Sense, Form and the Formless, or to the life that is Unincluded; in other words, the four skandhas; all [material] form, moreover, and unconditioned element.2.3.1.8. Dassanenapahātabbattika

Which are the states that have the Path as their object of thought?Katame dhammā dassanena pahātabbā? Conscious states and their mental properties which arise in connexion with the Noble Path.Tīṇi saññojanāni—Which are the states that are causally dependent upon the Path?sakkāyadiṭṭhi, vicikicchā, sīlabbataparāmāso.

[Firstly] the four skandhas when associated with the stages of the Path as experienced by one who is conversant with the Path (the stages themselves being excepted).Tattha katamā sakkāyadiṭṭhi? [Secondly] the four skandhas when associated with the right views—these being both Path and Cause—of one who is conversant with the Path (the right views themselves being excepted).Idha assutavā puthujjano ariyānaṁ adassāvī ariyadhammassa akovido ariyadhamme avinīto sappurisānaṁ adassāvī sappurisadhammassa akovido sappurisadhamme avinīto rūpaṁ attato samanupassati, rūpavantaṁ vā attānaṁ, attani vā rūpaṁ, rūpasmiṁ vā attānaṁ. [Thirdly] the four skandhas when associated with the states of freedom from lust, hate and dullness peculiar to one who is conversant with the Path.Vedanaṁ attato samanupassati, vedanāvantaṁ vā attānaṁ, attani vā vedanaṁ, vedanāya vā attānaṁ. Now, these [last named] states are the “Path-causes”; the former (the skandhas) are those states which are causally dependent upon the Path.Saññaṁ attato samanupassati, saññāvantaṁ vā attānaṁ, attani vā saññaṁ, saññāya vā attānaṁ. Which are the causes that are Path-governed?Saṅkhāre attato samanupassati, saṅkhāravantaṁ vā attānaṁ, attani vā saṅkhāre, saṅkhāresu vā attānaṁ. [Firstly] those conscious states, and their mental properties, which in arising make the Noble Path their governor.Viññāṇaṁ attato samanupassati, viññāṇavantaṁ vā attānaṁ, attani vā viññāṇaṁ, viññāṇasmiṁ vā attānaṁ. [Secondly] the four skandhas when associated with the investigation carried on by one who is conversant with the Path, and who is cultivating a way wherein investigation is the dominant factor.Yā evarūpā diṭṭhi diṭṭhigataṁ diṭṭhigahanaṁ diṭṭhikantāro diṭṭhivisūkāyikaṁ diṭṭhivipphanditaṁ diṭṭhisaññojanaṁ gāho paṭiggāho abhiniveso parāmāso kummaggo micchāpatho micchattaṁ titthāyatanaṁ vipariyāsaggāho—Which are the states that “have arisen”?ayaṁ vuccati sakkāyadiṭṭhi.

Those states that have been born, have become, have been gotten, created, re-created, made manifest,—that have arisen, have come to pass, have happened, have supervened, have been caused to arise, are classed together among the things that have arisen, to wit, form, feeling, perception, synergies, consciousness.Tattha katamā vicikicchā? Which are the states that have “not arisen”?Satthari kaṅkhati vicikicchati, dhamme kaṅkhati vicikicchati, saṅghe kaṅkhati vicikicchati, sikkhāya kaṅkhati vicikicchati, pubbante kaṅkhati vicikicchati, aparante kaṅkhati vicikicchati, pubbantāparante kaṅkhati vicikicchati, idappaccayatā paṭiccasamuppannesu dhammesu kaṅkhati vicikicchati. Those states that are unborn, have not become, have notbeen gotten, nor created, nor re-created, nor made manifest; that have not arisen nor come to pass; nor happened, nor supervened; that have not been caused to arise, that are classed together among the things that have not arisen, to wit, forms, feelings, perceptions, synergies, consciousness.Yā evarūpā kaṅkhā kaṅkhāyanā kaṅkhāyitattaṁ vimati vicikicchā dveḷhakaṁ dvedhāpatho saṁsayo anekaṁsaggāho āsappanā parisappanā apariyogāhanā thambhitattaṁ cittassa manovilekho—Which are the states that are bound to arise?ayaṁ vuccati vicikicchā.

The results of those good and bad states related to the worlds of Sense, Form and the Formless, or to the life that is Unincluded, the consequences of which are not yet matured, to wit, the four skandhas and that form due to karma having been wrought which will arise.Tattha katamo sīlabbataparāmāso? Which are the states that are past?Ito bahiddhā samaṇabrāhmaṇānaṁ ‘sīlena suddhi, vatena suddhi, sīlabbatena suddhī’ti yā evarūpā diṭṭhi diṭṭhigataṁ diṭṭhigahanaṁ diṭṭhikantāro diṭṭhivisūkāyikaṁ diṭṭhivipphanditaṁ diṭṭhisaññojanaṁ gāho paṭiggāho abhiniveso parāmāso kummaggo micchāpatho micchattaṁ titthāyatanaṁ vipariyāsaggāho—Those states that are past, are extinct, dissolved, changed, terminated, exterminated; are past and classed among the things that are past; in other words, the five skandhas.ayaṁ vuccati sīlabbataparāmāso.

Which are the states that are future?Imāni tīṇi saññojanāni; The states that are unborn, that have not become, not been gotten, nor created, nor re-created, nor made manifest; that have not arisen, nor come to pass, nor happened, nor supervened; that have not arrived, and are classed among the things that have not arrived.tadekaṭṭhā ca kilesā; Which are the things that are present?taṁsampayutto vedanākkhandho …pe… viññāṇakkhandho; Those states that have been born, have become, havebeen gotten, created, re-created, made manifest; that have arisen, have come to pass, have supervened, have been caused to arise; that have arisen over against and are classed among the things that have so arisen.taṁsamuṭṭhānaṁ kāyakammaṁ vacīkammaṁ manokammaṁ—Which are the states that have the past … future … present as their object of thought?ime dhammā dassanena pahātabbā.

Conscious states and their mental properties which arise in connexion with states that are past … future … present.Katame dhammā bhāvanāya pahātabbā? Which are the states that are personal?Avaseso lobho, doso, moho; Those states which, for this or that being, are of the self, self-referable, one's own, individual, the issue of grasping; [in other words,] the five skandhas.tadekaṭṭhā ca kilesā; Which are the states that are external?taṁsampayutto vedanākkhandho …pe… viññāṇakkhandho; Those states which, for this or that other being, for other individuals, are of the self, self-referable, their own, individual, grasped at; [in other words,] the five skandhas.taṁsamuṭṭhānaṁ kāyakammaṁ, vacīkammaṁ, manokammaṁ—Which are the states that are personal-external?ime dhammā bhāvanāya pahātabbā.

States which are both [personal and external].Katame dhammā neva dassanena na bhāvanāya pahātabbā? Which are the states that have an object of thought concerning the self … concerning that which is external [to the self] … concerning that which is “personal-external”?Kusalābyākatā dhammā kāmāvacarā, rūpāvacarā, arūpāvacarā, apariyāpannā; Conscious states and their mental properties, which arise in connexion with states of the self … states that are external … states that are personal-external.vedanākkhandho …pe… viññāṇakkhandho; Which are the states that are both visible and reacting?sabbañca rūpaṁ, asaṅkhatā ca dhātu—The sphere of visible shapes.ime dhammā neva dassanena na bhāvanāya pahātabbā.

Which are the states that are invisible, but reacting?2.3.1.9. Dassanenapahātabbahetukattika

The spheres of the five senses and the spheres of sound, odour, taste, and the tangible.Katame dhammā dassanena pahātabbahetukā? Which are the states that are both invisible and non-reacting?Tīṇi saññojanāni—The four skandhas; that [material] form, moreover, which, being invisible and non-reacting, is yet included in the sphere of [mental] states; also unconditioned element.sakkāyadiṭṭhi, vicikicchā, sīlabbataparāmāso.

[End of] the Triplets.Tattha katamā sakkāyadiṭṭhi …pe… D. Litt., M.A.ayaṁ vuccati sakkāyadiṭṭhi.

Published by the Pali Text Society in1900. Reprinted 1923, 1974, 1993, 2004.Tattha katamā vicikicchā …pe… Released by the Pali Text Society underCreative Commons Attribution-NonCommercial 3.0 licence (CC BY-NC 3.0).ayaṁ vuccati vicikicchā.

See also the statement underhttp://www.palitext.com/→ Publications → Copyright Announcement.Tattha katamo sīlabbataparāmāso …pe… For non-commercial use only.ayaṁ vuccati sīlabbataparāmāso.

Scanned bywww.abhidhamma.ru.Imāni tīṇi saññojanāni; Typeset bywww.abhidhamma.de.tadekaṭṭhā ca kilesā; This SuttaCentral edition is based on the LaTeX edition prepared byManfred Wierichand proofread byAriya Baumann, converted to HTML byVen. Vimala.taṁsampayutto vedanākkhandho …pe… viññāṇakkhandho; Manfred Wierichtaṁsamuṭṭhānaṁ kāyakammaṁ, vacīkammaṁ, manokammaṁ—Ariya Baumannime dhammā dassanena pahātabbahetukā. Ven. VimalaTīṇi saññojanāni—sakkāyadiṭṭhi, vicikicchā, sīlabbataparāmāso—ime dhammā dassanena pahātabbā. Tadekaṭṭho lobho, doso, moho—ime dhammā dassanena pahātabbahetū. Tadekaṭṭhā ca kilesā; taṁsampayutto vedanākkhandho …pe… viññāṇakkhandho; taṁsamuṭṭhānaṁ kāyakammaṁ, vacīkammaṁ, manokammaṁ—ime dhammā dassanena pahātabbahetukā.

Katame dhammā bhāvanāya pahātabbahetukā? Avaseso lobho, doso, moho—ime dhammā bhāvanāya pahātabbahetū. Tadekaṭṭhā ca kilesā; taṁsampayutto vedanākkhandho …pe… viññāṇakkhandho; taṁsamuṭṭhānaṁ kāyakammaṁ, vacīkammaṁ, manokammaṁ—ime dhammā bhāvanāya pahātabbahetukā.

Katame dhammā neva dassanena na bhāvanāya pahātabbahetukā? Te dhamme ṭhapetvā avasesā kusalākusalābyākatā dhammā kāmāvacarā rūpāvacarā, arūpāvacarā, apariyāpannā; vedanākkhandho, saññākkhandho, saṅkhārakkhandho, viññāṇakkhandho; sabbañca rūpaṁ, asaṅkhatā ca dhātu—ime dhammā neva dassanena na bhāvanāya pahātabbahetukā.

2.3.1.10. Ācayagāmittika

Katame dhammā ācayagāmino? Sāsavā kusalākusalā dhammā kāmāvacarā, rūpāvacarā, arūpāvacarā; vedanākkhandho …pe… viññāṇakkhandho—ime dhammā ācayagāmino.

Katame dhammā apacayagāmino? Cattāro maggā apariyāpannā—ime dhammā apacayagāmino.

Katame dhammā neva ācayagāmi na apacayagāmino? Kusalākusalānaṁ dhammānaṁ vipākā kāmāvacarā, rūpāvacarā, arūpāvacarā, apariyāpannā; vedanākkhandho …pe… viññāṇakkhandho; ye ca dhammā kiriyā neva kusalā nākusalā na ca kammavipākā; sabbañca rūpaṁ, asaṅkhatā ca dhātu—ime dhammā neva ācayagāmi na apacayagāmino.

2.3.1.11. Sekkhattika

Katame dhammā sekkhā? Cattāro maggā apariyāpannā, heṭṭhimāni ca tīṇi sāmaññaphalāni—ime dhammā sekkhā.

Katame dhammā asekkhā? Upariṭṭhimaṁ arahattaphalaṁ—ime dhammā asekkhā.

Katame dhammā nevasekkhanāsekkhā? Te dhamme ṭhapetvā, avasesā kusalākusalābyākatā dhammā kāmāvacarā, rūpāvacarā, arūpāvacarā; vedanākkhandho …pe… viññāṇakkhandho; sabbañca rūpaṁ, asaṅkhatā ca dhātu—ime dhammā nevasekkhanāsekkhā.

2.3.1.12. Parittattika

Katame dhammā parittā? Sabbeva kāmāvacarā kusalākusalābyākatā dhammā; rūpakkhandho …pe… viññāṇakkhandho—ime dhammā parittā.

Katame dhammā mahaggatā? Rūpāvacarā, arūpāvacarā, kusalābyākatā dhammā; vedanākkhandho …pe… viññāṇakkhandho—ime dhammā mahaggatā.

Katame dhammā appamāṇā? Apariyāpannā maggā ca, maggaphalāni ca, asaṅkhatā ca dhātu—ime dhammā appamāṇā.

2.3.1.13. Parittārammaṇattika

Katame dhammā parittārammaṇā? Paritte dhamme ārabbha ye uppajjanti cittacetasikā dhammā—ime dhammā parittārammaṇā.

Katame dhammā mahaggatārammaṇā? Mahaggate dhamme ārabbha ye uppajjanti cittacetasikā dhammā—ime dhammā mahaggatārammaṇā.

Katame dhammā appamāṇārammaṇā? Appamāṇe dhamme ārabbha ye uppajjanti cittacetasikā dhammā—ime dhammā appamāṇārammaṇā.

2.3.1.14. Hīnattika

Katame dhammā hīnā? Tīṇi akusalamūlāni—lobho, doso, moho; tadekaṭṭhā ca kilesā; taṁsampayutto vedanākkhandho …pe… viññāṇakkhandho; taṁsamuṭṭhānaṁ kāyakammaṁ, vacīkammaṁ, manokammaṁ—ime dhammā hīnā.

Katame dhammā majjhimā? Sāsavā kusalābyākatā dhammā kāmāvacarā, rūpāvacarā, arūpāvacarā, rūpakkhandho …pe… viññāṇakkhandho—ime dhammā majjhimā.

Katame dhammā paṇītā? Apariyāpannā maggā ca, maggaphalāni ca, asaṅkhatā ca dhātu—ime dhammā paṇītā.

2.3.1.15. Micchattaniyatattika

Katame dhammā micchattaniyatā? Pañca kammāni ānantarikāni, yā ca micchādiṭṭhiniyatā—ime dhammā micchattaniyatā.

Katame dhammā sammattaniyatā? Cattāro maggā apariyāpannā—ime dhammā sammattaniyatā.

Katame dhammā aniyatā? Te dhamme ṭhapetvā, avasesā kusalākusalābyākatā dhammā kāmāvacarā, rūpāvacarā, arūpāvacarā, apariyāpannā; vedanākkhandho …pe… viññāṇakkhandho; sabbañca rūpaṁ, asaṅkhatā ca dhātu—ime dhammā aniyatā.

2.3.1.16. Maggārammaṇattika

Katame dhammā maggārammaṇā? Ariyamaggaṁ ārabbha ye uppajjanti cittacetasikā dhammā—ime dhammā maggārammaṇā.

Katame dhammā maggahetukā? Ariyamaggasamaṅgissa maggaṅgāni ṭhapetvā; taṁsampayutto vedanākkhandho …pe… viññāṇakkhandho—ime dhammā maggahetukā. Ariyamaggasamaṅgissa sammādiṭṭhi maggo ceva hetu ca, sammādiṭṭhiṁ ṭhapetvā, taṁsampayutto vedanākkhandho …pe… viññāṇakkhandho—ime dhammā maggahetukā. Ariyamaggasamaṅgissa alobho, adoso, amoho—ime dhammā maggahetū. Taṁsampayutto vedanākkhandho …pe… viññāṇakkhandho—ime dhammā maggahetukā.

Katame dhammā maggādhipatino? Ariyamaggaṁ adhipatiṁ karitvā ye uppajjanti cittacetasikā dhammā—ime dhammā maggādhipatino. Ariyamaggasamaṅgissa vīmaṁsādhipateyyaṁ maggaṁ bhāvayantassa vīmaṁsaṁ ṭhapetvā; taṁsampayutto vedanākkhandho …pe… viññāṇakkhandho—ime dhammā maggādhipatino.

2.3.1.17. Uppannattika

Katame dhammā uppannā? Ye dhammā jātā bhūtā sañjātā nibbattā abhinibbattā pātubhūtā uppannā samuppannā uṭṭhitā samuṭṭhitā uppannā uppannaṁsena saṅgahitā, rūpaṁ, vedanā, saññā, saṅkhārā, viññāṇaṁ—ime dhammā uppannā.

Katame dhammā anuppannā? Ye dhammā ajātā abhūtā asañjātā anibbattā anabhinibbattā apātubhūtā anuppannā asamuppannā anuṭṭhitā asamuṭṭhitā anuppannā anuppannaṁsena saṅgahitā, rūpaṁ, vedanā, saññā, saṅkhārā, viññāṇaṁ—ime dhammā anuppannā.

Katame dhammā uppādino? Kusalākusalānaṁ dhammānaṁ avipakkavipākānaṁ vipākā kāmāvacarā, rūpāvacarā, arūpāvacarā, apariyāpannā; vedanākkhandho …pe… viññāṇakkhandho; yañca rūpaṁ kammassa katattā uppajjissati—ime dhammā uppādino.

2.3.1.18. Atītattika

Katame dhammā atītā? Ye dhammā atītā niruddhā vigatā vipariṇatā atthaṅgatā abbhatthaṅgatā uppajjitvā vigatā atītā atītaṁsena saṅgahitā, rūpaṁ, vedanā, saññā, saṅkhārā, viññāṇaṁ—ime dhammā atītā.

Katame dhammā anāgatā? Ye dhammā ajātā abhūtā asañjātā anibbattā anabhinibbattā apātubhūtā anuppannā asamuppannā anuṭṭhitā asamuṭṭhitā anāgatā anāgataṁsena saṅgahitā, rūpaṁ, vedanā, saññā, saṅkhārā, viññāṇaṁ—ime dhammā anāgatā.

Katame dhammā paccuppannā? Ye dhammā jātā bhūtā sañjātā nibbattā abhinibbattā pātubhūtā uppannā samuppannā uṭṭhitā samuṭṭhitā paccuppannā paccuppannaṁsena saṅgahitā, rūpaṁ, vedanā, saññā, saṅkhārā, viññāṇaṁ—ime dhammā paccuppannā.

2.3.1.19. Atītārammaṇattika

Katame dhammā atītārammaṇā? Atīte dhamme ārabbha ye uppajjanti cittacetasikā dhammā—ime dhammā atītārammaṇā.

Katame dhammā anāgatārammaṇā? Anāgate dhamme ārabbha ye uppajjanti cittacetasikā dhammā—ime dhammā anāgatārammaṇā.

Katame dhammā paccuppannārammaṇā? Paccuppanne dhamme ārabbha ye uppajjanti cittacetasikā dhammā—ime dhammā paccuppannārammaṇā.

2.3.1.20. Ajjhattattika

Katame dhammā ajjhattā? Ye dhammā tesaṁ tesaṁ sattānaṁ ajjhattaṁ paccattaṁ niyatā pāṭipuggalikā upādinnā, rūpaṁ, vedanā, saññā, saṅkhārā, viññāṇaṁ—ime dhammā ajjhattā.

Katame dhammā bahiddhā? Ye dhammā tesaṁ tesaṁ parasattānaṁ parapuggalānaṁ ajjhattaṁ paccattaṁ niyatā pāṭipuggalikā upādinnā, rūpaṁ, vedanā, saññā, saṅkhārā, viññāṇaṁ—ime dhammā bahiddhā.

Katame dhammā ajjhattabahiddhā? Tadubhayaṁ—ime dhammā ajjhattabahiddhā.

2.3.1.21. Ajjhattārammaṇattika

Katame dhammā ajjhattārammaṇā? Ajjhatte dhamme ārabbha ye uppajjanti cittacetasikā dhammā—ime dhammā ajjhattārammaṇā.

Katame dhammā bahiddhārammaṇā? Bahiddhā dhamme ārabbha ye uppajjanti cittacetasikā dhammā—ime dhammā bahiddhārammaṇā.

Katame dhammā ajjhattabahiddhārammaṇā? Ajjhattabahiddhā dhamme ārabbha ye uppajjanti cittacetasikā dhammā—ime dhammā ajjhattabahiddhārammaṇā.

2.3.1.22. Sanidassanattika

Katame dhammā sanidassanasappaṭighā? Rūpāyatanaṁ—ime dhammā sanidassanasappaṭighā.

Katame dhammā anidassanasappaṭighā? Cakkhāyatanaṁ, sotāyatanaṁ, ghānāyatanaṁ, jivhāyatanaṁ, kāyāyatanaṁ, saddāyatanaṁ, gandhāyatanaṁ, rasāyatanaṁ, phoṭṭhabbāyatanaṁ—ime dhammā anidassanasappaṭighā.

Katame dhammā anidassanaappaṭighā? Vedanākkhandho, saññākkhandho, saṅkhārakkhandho, viññāṇakkhandho; yañca rūpaṁ anidassanaṁ appaṭighaṁ dhammāyatanapariyāpannaṁ; asaṅkhatā ca dhātu—ime dhammā anidassanaappaṭighā.

Tikaṁ.