Tikamātikā
Essay: Teaching Mātikā
Notes

Tikamātikā

Introduction

mātikā

mātikā – meanings

[
- “table of contents”
- “index”
- “like a mother that produces children; produces meanings”
- “like a canal that guides water; flows into meanings”
]
3 types (acc. to subject)

[
- vinaya mātikā: 2 pātimokkhas
- suttanta mātikās: dyads: 84: taught to abhidhammika monks; how to understand suttas based on abhidhamma
  - indriyasamvara indriya asamvara: indriyesu guttadvārattā…etc.
  - kalyāṇamittatā: 8 mahākusalacittas and 8 mahākiriyacittas when associating a good friend
  - kalyāṇamitta: does good deeds 3 doors and restrained evil deeds; who has knowledge and practice and attainment in dhamma
- abhidhamma mātikā: duka and tika mātikās
]
2 types and #

[
- tika mātikā (triads): 22 mātikās x 3 dhammas: 66
- duka mātikā (dyad): 100 mātikās x 2 dhammas: 200
]
3 stages of study of mātikās

[
- terminology
- anumeration of ultimate realities
- categorization into 4 groups: khandha, āyatana, dhātu, and ariyasacca
]
3 abhidheyyatthas: aspects to be studied for each term

[
- abhidhānattha / vacanattha: how to define the term. characteristics of a term that can be shown with word formation are here.
  - Padasādhana (etymology)
- sabhāvattha: the nature
- dabbattha / sarūpattha: ultimate representation of the term
- classification into sabbasaṅgaha groups
- notes:
  - abhidheyyattha can have all 3 meanings
  - some qualities appear in the etymology but not all meanings. Some are found in the sāsana.
  - in some cases (vedanā), abhidhānattha and sabhāvattha are the same.
  - dhamma: 4 definitions (3 abhidhānattha, 1 sabhāvattha [but all are actually sabhāvattha])
    - the first 3 through word formation, and nissattanijjīvatā
  - kusala: nature not expressed etymologically
    - ārogyaṭṭha, anavajaṭṭha
      - attha (from artha) > aṭṭha (influence from sanskrit r)
]
text related
1. 2 methods for naming tikas
  - ādiladdha: based on the first element – like kusalattika
  - sabbaladdha: based on an element common to all 3 – like vedanāttika
2. buddhajayanti vs chaṭṭhasaṅgāyana
  - upādiṇṇa and upādinna
  - paṭhavi and pathavī

dhamma

dhamma – meaning
1. 3 morphological definitions (exam)
  - attano sabhāvaṁ dhārentīti dhammā: natures that bear their own instrinsic properties are called dhamma
    - only paramatthas have sabhāva
    - the reality and its intrinsic properties are the same thing
  - paccayehi dhārīyantīti dhammā: natures that are known with the help of their causes are called dhamma
    - paccayas help a reality’s arising, continuance through generations, and growth
    - only a saṅkhataparamattha can get the support of paccayas
    - here only applies to saṅkhata
    - asaṅkhata is not known through paccayas
    - saṅkhatadhammas are inseparable from their paccayas in the causal sense not spatial
    - if the cause exists, the result exists
  - yathāsabhāvato dhārīyantīti dhammā: natures that are known according to their intrinsic natures are called dhamma
  - notes:
    - √dhar: bear, know
      - √dhar ma > dhamma
        
        √dhar ramma > dhamma
2. Samānādhikaraṇa vs Bhinnādhikaraṇa
  - samānādhikaraṇa: apposition; same case and refer to the same thing
    - adhikaraṇa: place where they are located
      - kusalā dhammā: both refer to the same thing
    - purpose of adding “dhamma” at the end of the tikas: to show that these realities
      - are not a self
      - are connected to a self, not part of a self
      - are not connected to a self
        
        example: cetanā: 3 doctrines of self related to cetanā as an example
        
        it itself is the self
        
        different and inseparable (avinibbhoga): if one vanishes, the other vanishes
        
        different and separable: if one vanishes, the other may still exist
  - bhinnādhikaraṇa: non-apposition
3. Meanings of dhamma
  - pariyatti: scriptures
    - suttaṁ geyyaṁ veyyākaraṇaṁ…
  - hetu: cause
    - hetumhi ñāṇaṁ dhammapaṭisambhidhā (the knowledge about the cause is called dhammapaṭisambhidā)
  - guṇa: wholesome quality
    - na hi dhammo adhammo ca, ubho sama vipākino, adhammo nirayaṁ neti dhammo neti suggatiṁ (thra)
  - nissattanijjīvatā: non-self, soulless
    - jīva: exists for a long period without passing away (soul)
    - dhammesu dhammānupassi viharati (DN)
  - paññatti: can refer to concepts
    - sabbe dhammā anattā, but comm.: only khandhas because it was for vipassanā
  - dhammatā: natural laws
  - in mātikā: non-self realities (except paññattis)
4. Extra notes
  - kiriyamayajavana: exludes the phala: because ku aku and kiriya of arahant excluding the phalacitta
    - when avijjā is present, mundane javanacittas surely are kiriyamayajavana
  - abyāpāra naya:
    - abyāpāra: adj. inactive; ineffective [na > a + vi + ā + √par + *a] ~
    - avijjā > saṅkhāra: avijjā doesn’t have the intention of producing saṅkhāras: no effort from the part of avijjā
    - whenever avijjā is present, the arising of saṅkhāras cannot be prevented, even if one does not wish for their arising, they arise
  - dhamma is maybe the most explained word in our literature
    - 5 / 6 in dhammasaṅgaṇī but there are more depending on the context
    - in mātikā: non-self realities, neither self nor connected with a self (nissattanijjīvatā)
    - nissatta: not satta; related to kārakadiṭṭhi
      - a person who exerts effort, does things
      - etymologically: sañjatīti satto (one who is attached to existence is a being)
    - nijjīva: that which exists throught saṁsāra or one life without being destroyed, like a permanent thing (upanishads); jīvadiṭṭhi
      - jīv: to live
      - existing without stopping
      - this view is suppressed by udayabbayañāṇa when one sees dhammas perishing
  - dhātu: shows non-selfness, here as well, same meaning here
  - attha: meaning, reality, that which is known by the mind
    - western philosophy: cetasikas called propositions (tbc)
    - mental content: ārammaṇa (attha)
      - sometimes differentiated between the actual object, so similar to cittanimitta
  - if there was no consciousness, there would be no meaning (attha)
  - sabbe dhammā anattāti yadā paññāya passati…
    - dhamma includes Nibbāna but comm. here: 5 aggregates because it’s instructions for vipassanā
    - parivārapāḷi: Nibbāna is anattā
      - wrong idea: nicca > dukkha > anattā, so if Nibbāna is not anicca, it is not anattā
        
        anattā does not depend on anicca nature
        
        sabhāva cannot change itself; so sabhāva is opposed to a self (unchangeable)
  - bahiddhā tika does not include paññatti; bahiddhārammaṇa includes dhammas that take paññatti
    - paññatti is bahiddhā but is not included in mātikā
    - paññatti of nothingness (ākāsānañcāyatana) is neither bahiddhā nor ajjhatta: special case
5. analysis of dhamma (maybe repeated)
  
  Thereafter, the meanings of the term “dhamma” should be learned. Its verbal and intrinsic meanings are as follows: (1). Attano sabhāvaṃ dhārentīti dhammā – “Natures that bear their own intrinsic properties are called dhamma”. (2). Paccayehi dhārīyantī’ti dhammā – “Natures that are known with the help their causes are called dhamma”. (3). Yathāsabhāvato dhārīyantī’ti dhammā – “Natures that are known according to their intrinsic natures are called dhamma”. Finally, one should learn the dabbattha or ultimate realities referred to by the expression ‘kusalā dhammā’. These are “21 kusala cittas and their associated 38 cetasikas.” The brief classification of kusala dhammas under the aggregates and related categories is as follows: Kusala dhammas are categorized; (1). In 4 khandhas (2). In 2 āyatanas (3). In 2 dhātus (4). Some in 2 saccas and some are free from saccas.
a dhamma doesn’t associate itself – simile
- 6 people travelling: each is accompanied by 5, not 6
- index finger cannot touch itself
- appanākosalla: how to make the mnd happier; recalling pīti and its associated dhammas
  - in some occasions, when “connected with sth” is given, the reality itself is included, but not in abhidhamma

tikamuttakadhamma – definition

[ section that includes dhammas that are not encompassed by the tika ]

sappadesa vs. nippadesa

sappadesa:
nippadesa:

useful information for mātikā

important points to remember
- in general
  - mention “except appamañña” in many places
  - exclude lobha from dukkhasacca
  - add “when”-statement to anekanta ārammaṇa classifications
  - saṅkiliṭṭattika = hīnattika
  - remember to specify as lokiya
    - 17 LOK ku ct
    - 32 LOK vip ct
  - remember rūpa and arūpa rāga
    - 4 di vip ct with RU and ARU RA
  - mention missing cetasikas, especially virati and appamañña; as issā and macchariya in ajjhatārammaṇattika
- vipākadhamma:
  - vipāka: all vipākacittas, no rūpa
  - vipākadhamma: includes maggas
- vedanāttika: exclude vedanā
- upādiṇṇattika
  - 20 kmj rūpa in upādiṇṇupādāniya
  - anupādiṇṇupādāniya:
    - 17 ctjr
    - 15 utjr
    - 14 āhjr
- vitakkattika
  - vt and vc
    - vt of the 1st pada goes to the 2nd pada
    - vc
      - of the 1st pada goes to muttaka
      - of the 2nd pada goes to the 3rd pada
  - rūpa and Nibbāna are avitakka avicāra dhammā
- pītittika
  - pīti from 1st pada goes to 2nd pada
  - 63 sukhas from 2nd pada:
    - 51 are in the 1st pada
    - 12 are muttaka
      - su in Kv and 11 4th jh ct
- dassanattika
  - apāyagāmī / non-apāyagāmī “combo”
  - gross / subtle kā rā and pṭgh
  - rūpa and arūpa rāga
- dassanenappahātabbahetukattika
  - except amoha in mmc (nevadas.)
  - 3rd pada is basically everything else, regardless of hetu
- ācayattika
  - ācayagāmino: udhc mmc included
  - apacayagāmino: 4 magga cittacetasika
- sekkhattika
  - sekkhā: 1st 7 loku ctcsk
  - asekkhā: arahattaphala
- micchattattika
  - ānatariyakamma is separated from the niyatāmicchādiṭṭhis
  - cetasikas are also divided
  - remember “7th J”
  - aniyatādhammā: 85 ct (-2 other pada)
    - cittas follow citta chart order: 12 aku, 10 viñ, etc.
- maggārammaṇattika
  - maggārammaṇā dhammā (take magga as obj)
    - separate by ariyapuggala
    - obj: same or lower magga
  - maggahetukā dhammā (ass. hetus in magga)
    - sampāpaka (8 mgg as one): 28 csk
    - sampāpaka + mūla (amoha): 35 csk
    - mūla (alobha, adosa and amoha): 36 csk
  - maggādhipatino dhammā
    - ārammaṇādhipati (respects magga as obj): only one’s own highest magga
    - sahajātādhipati (ass. / is mgg and adhipati)
      - ass. mgg and adhipati
      - is mgg and adhipati
- uppannattika
  - anuppanna: no vpk cittacetasika or kmjr
    - 17 ctjr
    - 15 utjr
    - 14 āhjr
  - uppādino: vpk cittacetasika and kmjr set to arise
  - tikamuttaka: Nibbāna
  - no āhrj / kmj sadda
  - āyatana, dhātu:
    - 10 ctj/utj/āhrj sukhumarūpa
    - 9 kmj sukhumarūpa
- atītārammaṇattika
  - mātikā: kkc takes 3 kāla and paññatti
    - comm. only takes atīta objects
  - vrt takes anāgata, paccuppanna, and Nibbāna
    - no atīta or paññatti
- ajjhattārammaṇattika
  - tikamuttaka: object is natthibhāvapaññatti (absence of internal past ākā)
  - issā: only bahiddhārammaṇa
  - macchariya: here, only ajjhattār.
  - virati: no paññattārammaṇa
  - appamañña: only bahiddhārammaṇa

Important citta cetasika groups for mātikā

[

group	cittas	csk
1 (whole)	23 kmv vpk	35 (-vrt)
	pa
	hs
1,5,6,7	54 kmv ct	52
	2 abhi
1.7,5,6,7	ma	52
	29 kmv j
	11 td
	2 abhi
5,6,7	ma	52
	28 kmv j (-hs)
	2 abhi
6,7	ma	38
	ñs mku
	ñs mki
	2 abhi

]

ārammaṇattikas

7 groups of ārammaṇasaṅgaha with cetasikas

[

group	#	cittas	cetasikas	object	kāla	ajj.
						bah.
1(whole)	25	23 kmv vpk	36 (-ap)	kmv	3	ajj
		pa				bah
		hs
1.1-1.5	10	10 viñ	7	resp. gocara	pcp	"
1.6	3	manodhātu	12 (-chanda)	gocara	pcp	"
		(ma, 2 sp)
1.7	12	11 td	33 (-vrt,ap)	kmv	3	"
		hs

2	6	3 viñ	30 (-vtk,vcr,	mhg	atī	ajj
		3 nev	pī,vrt,ap)
3	8	8 loku	36 (-ap)	Nibbāna	mut	bah
4(whole)	21	15 rpv	35 (-vrt)	paññatti	"	bah
		3 ākā				mut
		3 āki
4.1	15	15 rpv	35 (-vrt)	"	"	bah
4.2	3	3 ākā	30 (-vtk,vcr,	"	"	"
			pī,vrt,ap)
4.3	3	3 āki	"	"	"	mut
5	20	12 aku	51 (-amo)	lokiya	3	ajj
		4 ñv mku			mut	bah
		4 ñv mki				mut
6	5	4 ñs mku	38	all-arhmgph	"	"
		ku abhi
7	6	Ma	35 (-vrt)	all	"	"
		4 ñs mki
		ki abhi

]

4 ārammaṇattikas

[
- parittārammaṇattika
- maggārammaṇattika
- atītārammaṇattika
- ajjhattārammaṇattika
]

citta groups in ārammaṇattikas

parittār. tika	atītār. tika	ajjhattār. tika
1	2	2
5,6,7 when	1.7,5,6,7 when	1,5,6,7 when
2	-	3,4.1,4.2
5,6,7 when	1.7,5,6,7 when	1,5,6,7 when
3	1.1-1.6	-
6,7 when	1.7,5,6,7 when	1,5,6,7 when
4,rū,Nib	3,4,28 rp,Nib	4.3, 28 rp,Nib
5,6,7 when	5,6,7 when	5,6,7 when

cetasikas – principles
- issā:
  - cittas
    - 2 dmc (sometimes, separately from macchariya and kukkucca)
  - object
    - ekantabahiddhārammaṇa
    - cannot arise with natthibhāvapaññatti as object
      - (:q: can it arise with other paññattis as object?)
- macchariya
  - cittas
    - 2 dmc (sometimes, separately from issā and kukkucca)
  - object
    - ekanta ajjhattārammaṇa
      - ajjhatta here in the sense of being seen as mine, not of being part of one’s own khandhas
    - cannot arise with natthibhāvapaññatti as object
      - (:q: can it arise with other paññattis as object?)
- kukkucca
  - cittas
    - 2 dmc (sometimes, separately from issā/macchariya)
  - object
    - ekanta atītārammaṇa
- virati
  - cittas
    - in 8 mku (sometimes, separately)
    - in 8 lokuttara (always, together)
  - object
    - ekanta paramatthārammaṇa
      - kāmāvacarārammaṇa: ok
        
        ctcsk, rūpas: ok (tbc)
      - mahaggatārammaṇa: no
      - lokuttara:
        
        cittacetasika: no
        
        nibbāna: yes, when in lokuttaracittas, not mahakusalas
    - can be ajjhattārammaṇa or bahiddhārammaṇa
      - bahiddhārammaṇa: not paññatti
- appamañña
  - cittas
    - 8 mku (sometimes, separately)
    - 15 rpv (sometimes, separately)
  - ekanta sattapaññattārammaṇa (ekanta bahiddhārammaṇa)
1. Self-evident cetasika groups
  
  [
  - 52 (all)
  - 38 (except 14 akusala)
  - 27 (except sobhana)
  - 13 (aññasamāna)
  - 7 (sabbacittasādhāraṇa)
  - note: other numbers require mentioning what is missing
  ]
9 tikas with tikamuttaka

[
1. vedanāttika
2. vitakkattika
3. pītittika
4. uppannattika
5. atītattika
6. ārammaṇattikas
  1. parittārammaṇattika
  2. maggārammaṇattika
  3. atītārammaṇattika
  4. ajjhattārammaṇattika
]
Important numbers
- citta
  - acc. to vedanā:
    - sukhasahagatacittas: [63]
    - dukkhasahagatacittas: [3]
    - adukkhamasukhasahagatacittas: [55]
  - acc. to jāti:
    - kusalacittas: [21]
      - lokiya: [17]
      - lokuttara: [4 or 20]
    - akusalacittas: [12]
    - vipāka cittas: [36]
      - lokiya: [32]
      - lokuttara: [4 or 20]
    - kiriya cittas: [20]
  - acc. to bhūmi:
    - kāmāvacaracittas: [54]
      - kāmasobhana: [24]
      - asobhana: [30]
    - rūpāvacara: [15]
    - arūpāvacara: [12]
    - mahaggata: [27]
    - lokiya cittas: [81]
    - lokuttara cittas: [8 or 40]
  - acc. to hetu:
    - ahetuka: [18]
    - ekahetuka: [2]
    - dvihetuka: []
    - tihetuka: [47 or 79]
  - acc. to function:
    - paṭisandhi, bhavaṅga, cuti: [19]
    - āvajjana: [2]
    - dassana, savana, ghāyana, sāyana, phusana: [2 each]
    - sampaṭicchana: [2]
    - santīraṇa: [3]
    - votthapana: [1]
    - javana: [55]
      - kāmajavana: [29]
      - appaṇājavana: [26]
    - tadārammaṇa: [11]
  - acc. to sampayoga:
    - diṭṭhisampayuttacittas: [4]
    - ñāṇasampayutacittas: [47 or 79]
  - acc. to hetu:
    - ahetuka: [18]
      - ahetuka vipāka: [15]
      - ahetuka kiriya: [3]
    - ekahetuka: [2]
    - dvihetuka: [22]
      - akusaladvihetuka: [10]
    - tihetuka: [47 or 79]
  - acc. to function:
    - paṭisandhi, bhavaṅga, cuti: [19]
    - āvajjana: [2]
    - dassana, savana, ghāyana, sāyana, phusana: [2 each]
    - sampaṭicchana: [2]
    - santīraṇa: [3]
    - javana: [55]
      - kāmajavana: [29]
      - appaṇājavana: [26]
    - tadārammaṇa: [11]
  - acc. to saṅkhāra:
    - asaṅkhārika: []
    - sasaṅkhārika: []
      - akusalasasaṅkhārika: [5]
  - acc. to jhāna:
    - 1st jhāna: [11]
      - rūpāvacara: [3]
      - lokuttara: [8]
    - 2nd jhāna: [11]
      - rūpāvacara: [3]
      - lokuttara: [8]
    - 3rd jhāna: [11]
      - rūpāvacara: [3]
      - lokuttara: [8]
    - 4th jhāna: [11]
      - rūpāvacara: [3]
      - lokuttara: [8]
    - 5th jhāna: [23]
      - rūpāvacara: [3]
      - arūpāvacara: [12]
      - lokuttara: [8]
    - jhānacittas: [35 or 67]
  - total cittas:
    - short method: [89]
    - detailed method: [121]
- cetasika
  - acc. to groups that do not require explanation
    - sabbacittasādhāraṇa: [7]
    - aññasamāna: [13]
    - all - sobhana: [27]
    - all - akusala: [38]
    - all: [52]
  - akusala: [14]
    - akusalasādhāraṇa: [4]
    - lobhādi: [3]
    - dosādi: [4]
  - sobhana: [25]
    - sobhanasādhāraṇa: [19]
    - sobhana asādhāraṇa: [6]
    - virati: [3]
    - appamañña: [2]
- rūpa
  - mahābhūtā: [4]
  - upādāyarūpa: [24]
  - avinibbhoga: [8]
    - kammaja avinibbhoga: [9]
  - kammaja: [18 (saṅgaha), 20 (dmsgn), or 22 (suttanta)]
  - cittaja: [15 (saṅgaha), 17 (dmsgn), or 19 (suttanta)]
  - utuja: [13 (saṅgaha), 15 (dmsgn), or 17 (suttanta)]
  - āhāraja: [12 (saṅgaha), 14 (dmsgn), or 16 (suttanta)]
  - nipphanna: [18]
  - anipphanna: [10]
  - vatthu: [6]
  - dvāra: [5]
  - sappaṭigha: [12]
  - appaṭigha: [18]
  - oḷārika: [12]
  - sukhuma: [16]
  - dūre: [16]
  - santike: [12]
  - upādinna: []
  - anupādinna: []
  - dassana: [1]
  - anidassana: [27]
  - gocara: [7]
  - phoṭṭhabba: [3]
  - bhāva: [2]
  - indriya: [8]
  - viññatti: [2]
  - lahutādi: [3]
  - lakkhaṇa: [4]
- saṅgaha:
  - khandha: [5]
    - nāmakkhandha: [4]
    - saṅkhārakkhandha: [50]
  - āyatana: [12]
  - dhātu: [18]
  - viññāṇa: [6]
  - ārammaṇa: [6]
  - ariyasacca: [4]
  - saṅkhata: [81]
  - asaṅkhata: [1]
  - dhamma: [82]
  - upādāna: [4]
  - nīvaraṇa: [5 or 6]
  - jhānaṅga: [7]
  - maggaṅga: [12]
    - akusalamaggaṅga: [4]
    - kusalamaggaṅga: [8]
    - phalamaggaṅga: [8]
Thinking order

[
- paramatthas in order: citta, cetasika, rūpa, Nibbāna
- cittas
  - according to ku, aku, vpk, ki
  - jhāna chart (11, 11, 11, 11, 23)
  - jhānaṅga, long method (121) non-jhānaṅga, short method (89)
- “when”-statement in anekanta
- csk: according to order (7,6,14,19,3,2,1)
  - special attention to
    - issā, macchariya: in ajjhattārammaṇattika
    - virati and appamañña
]

Insights about the tikas as a whole

kusalatika: what should be done, what should be abandoned, what should be attained; assāda, adīnava, nissaraṇa
vedanāttika: most appealing reality (sukhavedanā); taṇhādutiyo puriso, vedanā is food for taṇhā; the bait
savitakka and pīti tikas: jhānaṅgas; jhānas in order (includes lok and loku)
- upakkilesa sutta (SN maybe): Buddha developed these jhānas to eradicate defilements; he mentions savitakka, etc (5 fold method); bodhisatta also developt eh 5 fold method, not only for those with less wisdom;
  - comm: 2 jhānas (lok and loku); lok 5 fold; loku 4 fold; stpt 1st jh, skdg 2nd, ang 3rd, arahat mg 4th jh (4fold method)
    - arupa jhaānas not explciitly mentioned under bodhi tree
- ratanasutta: only concentartion in magga is elaborated samādhina tena samo na vijjati
- jhānanāgāmi
- classifications of samādhi: savit, avit vic, avit avic, sappī, nippī, sukha, no sukha, upekkhā
dassanattika: jhānaṅgas lead to the eradication of defilements
dassa hetuka: shows strength of defilements to be eradicated
vipākadhamma tika: vipākavaṭṭa, kammavaṭṭa
upādiṇṇattiika: in ssr, upādiṇṇupādāniya is the base (loiya vipaka ct and kmjrp) constitute the base of living beings; upapattibhava; like the ground for plants to grow
saṅkiliṭṭha: other dhammas that depend on the base dhammas; plants that grow on the base
- they grow bc of kamma (saṅkilitthasamkilesika etc)
  - akusala: direct aradication; 2 steps; anusayas first then thenparityutthana is prevented; aku ctj rūpa as well is removed
    - taken as 1 thing as eradication of defilements
  - followed by eradiation of upadinnakhandhas that would arise because of akusalas
    - er. def. also er. kusalas but not completely which becomes kiriya
      - ku er. not like aku. er.: sobhanadhammas remain; same citta but becomes kiriya due to lack of anusaya’s influence
    - by er. def. -> er. future upadinna khandhas (base) -> er. all other khandhas that depend on them
    - ptsbdmg: aku & upadinnakhandhas: ajjhatta
      - abhi: anything that belong to oneself
  - kusala eradication: 2 steps;
    - ariyas enter samāpattis to suppress pain, sickness, physical bliss emphasized with similes connecated with samāpattis
ācayatika: gami (sampāpaka hetu: lok and loku)
- lok sppk: takes to existences; ācayagami loku sppk: takes to Nib; apacayagami
- maggaṅgas are the sppk hetus
- but here in dhsgn, the whole ctpd is taken
- related to maggapaccaya (lok loku); paṭṭhāna: only the maggaṅgas, but here all ctpd
- mulatika: why not only maggangas? all ctpd because they function as a unit; matika in terms of ctpd normally
sekkhā: 3 trainings to remove defilements; sekkhasutta: includes kalyanaputhujjana as sekkha; only sekkha beyond defilements can er. defilements; to er. defilements, the sekha must go beyond the range of def.
- the “real” sekha is found in magga cittas
- phalacittas: vimutti
- vipassanā of a stpn is deeper than that of a puthujjana and leads to a higher magga; same for higher ones
  - lower phala supports the vipassanā done to attain the next magga; exc. arahattaphala (beyond training; asekkha)

Identicalness in Tikamātikā

Identical Tikas

hīnattika

saṅkiliṭṭhattika

Identical Padas

Ultimate Realities	Padas	Object
12 aku ct, 27 csk	akusalā dhammā
	saṃkiliṭṭhasaṃkilesikā dhammā
	hīnā dhammā
17 lok ku ct, 32 lok vpk ct, 20 ki ct	majjhimā dhammā
38 csk, 28 rūpa	asaṅkiliṭṭhasaṅkilesikā dhammā
8 loku ct, 36 csk (-ap), nibbāna	paṇītā dhammā
	appamāṇā dhammā
	asaṅkiliṭṭha-asaṅkilesikā dhammā
	anupādiṇṇa-anupādāniyā dhammā
4 loku mg ct, 36 csk (-ap)	apacayagāmino dhammā
	sammattaniyatā dhammā
	maggahetukā dhammā (mūla)
63 sukhasahagata ct	sukhāyavedanāya sampayuttā dhammā
46 csk with the same exclusions	sukhasahagatā dhammā

Ultimate Realities	Padas	Object
55 upe/adas-sahagata ct	adukkhamasukhāya vedanāya sampayuttā dhammā
46 csk with the same exclusions	upekkhāsahagatā dhammā
36 vpk ct, 20 ki ct,	abyākatā dhammā
38 csk, 28 rūpa, nibbāna	nevācayagāmināpacayagāmino dhammā
Nibbāna	tikamuttakā dhammā (uppannattika)
	tikamuttakā dhammā (atītattika)
g2	ekanta atītārammaṇa
30 csk	ekanta ajjhattārammaṇa
	ekanta mahaggatārammaṇa
g1.7,5,6,7	anekanta anāgatārammaṇa	anāgata
50 csk (-ap)	anekanta paccuppannārammaṇa	paccuppanna
g5,6,7	anekanta tikamuttaka of parittārammaṇattika	paññatti
49 csk (-vrt)	anekanta tikamuttaka atītārammaṇattika / 48 (-kkc,vrt)	kālamuttaka
g6,7	anekanta appamanārammaṇa	loku dhamma
33 csk (-vrt,ap)	maggārammaṇā dhammā	magga cittas
89 ct	paccuppannā dhammā
52 csk	uppannā dhammā
28 rūpa
(arisen, not yet vanished)

Other Close Resemblances (WIP)

4 mg	36 csk (-ap): maggahetuka dhamma (mūla)
	36 csk (-vry/vms when adhipati,ap) maggādhipatinio dhamma (sahajāta)
	28 csk (-mgg,ap) maggahetuka dhamma (sppk)
g5,6,7	anekanta tikamuttaka of ajjhattārammanattika 45 csk (-is,mch,vrt,ap)
	anekanta parittārammaṇa 50 csk (-ap)
	anekanta 47 csk (-vrt,ap)
g6,7	anekanta tikamuttaka maggārammaṇattika 38 csk
	atītā dhammā
	anāgatā dhammā
	paccuppannā dhammā
21 ku ct, 36 vpk ct, 20 ki ct	nevadassanena-nabhāvanāya-pahātabbā dhammā
38 csk, 28 rūpa, nibbāna	nevadassanena-nabhāvanāya-pahātabbahetukā dhammā (mo in 2 mmc)

vocabulary

padasādhana

[
- etymology
]

terminology for groups – Greek, English, and Pāḷi

Greek	English	Pāḷi
dyo	dyad	duka
treis	triad	tika
tetra	tetrad	catukka
pente	pentad	pañcaka
hex	hexad	chakka
hepta	heptad	sattaka
okto	octad	aṭṭhaka
ennea	ennead	navaka
deka	decad	dasaka

dhāreti
- bhagavā
  - upāsakaṁ maṁ dhāretu
  - maṁ
    - upāsakaṁ dhāretu
    - upāsakoti dhāretu
  - ‘ahaṁ upāsako’ti dhāretu
morphology
- under biology: study of the structure of animals and plants
- study of rules for forming admissible words
- admissible arrangement of sounds in words
- under geology: study of configuration and evolution of rocks and land forms

extra notes

mūlaṭīka opinion (not the norm): none akusalaetanas of a noble being gives any result. because in paṭṭhāna: some akusala must be eradicated by higher maggas is in one group (sakadagami to arahat); this cetanā is not under kammapaccaya; so this
- norm: they do not produce patisandhi
- ptsbdmg: uddhaccacetana gives result and falls under bhāvanāya pahātabba
  - can be the uddhaccacetana of a puthujjana
gotrabhūñāṇa does not take saṅkhāras, so it is not included as vipassanāñāṇa
in some places: lokuttaravipassanā: maggañāṇa – in the sense that it eradicates defilements
in Laos, it is recited in funerals
ālaṅkāra course (Myamar):
- AN, Dhammapada, Vinayapiṭaka
  - in terms of abhidhamma and of grammar (kcyn)
Dhamma: doctrine dhamma: reality
funeral ceremonies:
- SL: sīla, aniccāvatasaṅkhāra… …dāna of paṁsukūla robe, sharing merits with the deceaded
- Thai / Lao: recite mātikās in front of the body
  - cat tied to a pole: tradition came from a sādhu who had a cat; the cat would eat the food of the pūja; he used to tie the cat to a pole before the pūja; later generations kept doing it without understanding
  - case of the elder who had a hole in his patta and used to put it agains the sun to see the hole and cover it; students would follow in the same way
kusala:
- ku sal
- kusa la
- ku sa la

intrinsic vs extrinsic
- intrinsic: inherent, natural to the phenomena
  - hardness is the intrinsic nature of paṭhavi
- extrinsic: originating from the outside, external, extraneous
  - (:q: add example)

1. Kusalattika

Pāḷi

[

kusalā dhammā
akusalā dhammā
abyākatā dhammā

]

TODO meaning

kusala
- kosallasambhūtā anavajja-sukhavipaka-lakkhaṇā kusalā
  - kosallasambhūtā: produced by wisdom (:q: clarify)
  - anavajja: faultless
  - sukhavipāka: capable of yielding good results in the future
- praised by the wise (for being faultless)
- healthy (mentally) for emerging from the sickness of defilements
- beneficial to one who produced them
- refined
- soft
- subtle
- destructive of unwholesome that have arisen and not yet arisen
- only mentalities
1. sabhāva saṁvaṇṇanā
  1. 5 characteristic of kusala (dmsgn)
    - dhsgn:
      - ārogyaṭṭhena kusalaṁ: mentally healthy for emerging from the sickness of defilements
        
        Kacci nu bhoto kusalaṃ, kacci bhoto anāmayaṃ
        
        anomaya
      - anavajjaṭṭhena kusalaṁ:
        
        gārayhaṭṭhena vajjānāma. tappaṭipakkhattāca anavajjāni. (Prd. 52.)
        
        faultless -> praise by the wise
        
        faultless for the absence of faults and stress of defilements
        
        Kilesavajjassa pana kilesadosassa kilesadarathassa ca abhāvā anavajjaṭṭhena kusalaṃ. (Dhs-a. 105.).
        
        destroys the faults of defilements
        
        bāhiyasutta:
        
        kusala referring to the Buddha’s kiriyacittas for being free from faults
        
        katamo pana, bhante, kāyasamācāro kusalo? yo kho, mahārāja, kāyasamācāro anavajjo
        
        bodhipakkhiyadhammas associated with vipassanā, magga, and phala are also termed kusala even though not all of them necessarily produce good results.
        
        This information suggests that to coin a certain reality as “kusala” it is not compulsory for it to produce pleasant results in the future.10
        
        Aparaṃ pana, bhante, etadānuttariyaṃ yathā bhagavā dhammaṃ deseti kusalesu dhammesū
      - sukhavipākaṭṭhena kusalaṁ (main):
    - prmtdpn:
      - sundaraṭṭhena kusalaṁ
      - chekaṭṭhena kusalaṁ
2. abhidhānattha / vacanattha saṁvaṇṇanā
  
  [
  - kucchite salayantīti kusalā – ku √sal a – kucchite pāpake dhamme salayanti calayanti kampenti viddhaṃsentī’ti kusalā 18
    - calayanti: tadaṅgappahāna
    - kampenti: vikhambhaṇappahāna
    - viddhaṁsenti: samucchedappahāna
  - kuse lunantīti kusalā – kusa √lu > a – kucchitena (vā) ākārena sayantī’ti kusā. Te akusalasaṅkhāte kuse lunantī’ti kusalā 21
    - kusa: they lie latently uneradicated in a disgusting manner
      - disgusting for associating impure states of rāga, dosa, and moha
  - kusena lātabbāti kusalā – kusa √lā – kucchitānaṃ (vā) sānato tanukaranato osānakaraṇato ñāṇaṃ kusaṃ nāma. tena ñāṇena lātabbā’ti kusalā
    - kusa: wisdom since it lessens (sānato), reduces, and ends disgusting natures
    - lātabba: should be taken (produced) (:q: clarify)
      - kucchitānaṃ vā sānato antakaraṇato vināsanato kusāni, puññakiriyavasena pavattāni saddhādīni indriyāni. tehi lātabbaṃ pavattetabbanti kusalaṃ. (MN-ṭ)
    - meanings of kusa:
      - akusala because it lies latently in a disgusting manner
      - wisdom because it lessens disgusting natures
  - kusā viya lunantīti kusalā – kusa √lu – yathā (vā) kusaṃ ubhayabhāgagataṃ hatthappadesaṃ lunanti, evamime’pi (kusaladhammā’pi) uppannānuppannabhāvena ubhayabhāgagataṃ kilesapakkhaṃ lunanti. tasmā kusā viya lunantī’ti’pi kusalā 25
    - kusala cuts off both upanna and anuppanna kilesa
      - uppanna: present realities; can’t be destroyed, so here it means the uneradicated bhūmiladdha akusala, uppannāraha uppādaraha
        
        different from uppannattika; appear in the 9th tika
  - mahā-a:
    - kosallasambhūtaṭṭhena kusalāni
  - prmtdpn:
    - kucchite sarantīti kusalā – ku √sar (r > l) – kucchite pāpake dhamme saranti
    hiṃsantīti kusalāni
  - MN-ṭ:
    - kucchitānaṁ salanato kusalaṁ – ku sal – kucchitānaṃ vā sāvajjadhammānaṃ salanato saṃvaraṇato kusalaṃ. kusaladhammavasena hi akusalā manacchaṭṭhesu dvāresu appavattiyā saṃvutā honti
      - here is akusalasaṁvara, not indriyasaṁvara: akusalas are restrained by non-occurrence in the dvaras by kusaladhamma
      - manachaṭṭhesu: mind as 6th factor
    - kucchite salayatīti kusalaṁ – ku sal aya – kucchite vā pāpadhamme salayati gameti apanetīti kusalaṃ
    - kuse lunātīti kusalaṁ – kusa √lu – kucchitānaṃ vā pāṇātipātādīnaṃ sānato nisānato tejanato kusā, dosalobhādayo. sādīnavavasena cetanāya tikkhabhāvappattiyā pāṇātipātādīnaṃ mahāsāvajjatā. te kuse lunāti chindatīti kusalaṃ.*
      - kusa: lobha, dosa, etc.
    - kuse lavanatīti kusalaṁ – ‘ku’ iti vā bhūmi vuccati, adhiṭṭhānabhāvena taṃsadisassa attano nissayabhūtassa rūpārūpapabandhassa sampati āyatiñca anudahena vināsanato kuṃ sasantīti kusā, rāgādayo. te viya attano nissayassa lavanato chindanato kusalaṃ. payogasampāditā hi kusaladhammā accantameva rūpārūpadhamme appavattikaraṇena samucchindanti.”
  ]
3. dabbattha saṁvaṇṇanā – Pāḷi
  
  [ Katame dhammā kusalā? Catūsu bhūmīsu kusalaṃ – ime dhammā kusalā. ]
4. other meanings
  - Dsgṇ: chekaṭṭha (links to page 3): skillfulness in crafts
    - not applied in mātikā
  - prmdpn: chekattha in the sense of mudu (softness) and saṇha (subtlety): refers to lahutā, mudutā, kammaññatā, and pāguññatā found in kusala, especially abhiññās; only kusalas can perform such refined activities
5. extra notes
  - kose lunātīti kusalo
    - ku / aku kamma
    - āyatana (sheath)
  - definition that includes a verbal form: normally mean the noun cannot exist by itself
    - urena gacchatīti urago
      - urena “go”
    - mārento gacchatīti maggo
      - ma “go”
    - kucchite salāti kusala -> kucchite salayantīti kusalā
  - abhidhānattha saṁvaṇṇanā is preferred
    - instead of ñāṇenasambhūta, kosallasambhūta
  - aṭṭhakathā kaṇḍa is a part of dhammasaṅgaṇī
6. analysis of kusala (maybe repeated)
  
  “Kusala” is a Pāli word that can be interpreted in several ways. In Abhidhamma perspective it stands for mentalities that are have arisen due to wisdom, faultless and therefore praised by the wise and bring pleasant results in future – “Kosallasambhūtā anavajja-sukhavipaka-lakkhaṇā kusalā.” There are few intrinsic characteristics of the term kusala.
  (1). Ārogyaṭṭhena … kusalaṃ – These mental states are called kusala, due to their healthiness. (2). Anavajjaṭṭhena … kusalaṃ – These mental states are called kusala, due to being faultless. (3). Sukhavipākaṭṭhena kusalaṃ – These mentalities are called kusala, due to their nature of bringing pleasant results after their existence (in future).5 (4). Sundaraṭṭhena (kusalaṃ) – These mentalities are called kusala, they are beneficial to the person who produced them. (5). Chekaṭṭhena (kusalaṃ) – These mentalities are called kusala, since they are the skillfulness of the mind. Their skilfullness is due to the softness and subtlness of wholesome mentalities. In addition, the term kusala also has the characteristics of “sevitabbaṭṭha” (to be associated with) and “uparibhāgaṅgagamanīyaṭṭha” (the nature of leading up/leading to blissful realms and Nibbāna/giving pleasant results whenever resulting). According to the explanation found in the commentary to the Dhammasaṅgaṇī, there are several abhidhānatthas (etymological explanations) of the term ‘kusala.’ They are as follows: (1). The natures that cause to shake, cause to move, cause to tremble and destroy the disgusting evil states are called kusala – “Kucchite pāpake dhamme salayanti calayanti kampenti viddhaṃsentī’ti kusalā.”6 (2). The natures which cut off the unwholesome states that are called kusa are called kusala. The unwholesome states are called kusa, since they lie latently, as they are not eradicated, in a disgusting manner. Unwholesome states are disgusting due to being 5Pv-a. 8. 6Dhs-a. 81. vi connected with impure states such as rāga, dosa and moha.7 – “Kucchitena (vā) ākārena sayantī’ti kusā. Te akusalasaṅkhāte kuse lunantī’ti kusalā.”8 (3). The natures that should be taken (produced) by means of the wisdom that is called kusa are called kusala (the wisdom is called kusa since it lessens (planes), reduces and ends disgusting unwholesome natures) – “Kucchitānaṃ (vā) sānato tanukaranato osānakaraṇato ñāṇaṃ kusaṃ nāma. Tena ñāṇena lātabbā’ti kusalā. “9 (4). The natures that cut of both the arisen and non-arisen unwholesome natures, like the kusa grass, are called kusala (kusa grass, when held by the hand, cut the hand from its both edges) – “Yathā (vā) kusaṃ ubhayabhāgagataṃ hatthappadesaṃ lunanti, evamime’pi (kusala-dhammā’pi) uppannānuppannabhāvena ubhayabhāgagataṃ kilesapakkhaṃ lunanti. Tasmā kusā viya lunantī’ti’pi kusalā.” 10
7. meanings of kusala acc. to context
  - sabhiya sutta: kusala: Arahant, who has cut off the sheaths of kamma, existence (bhava) and sense bases (āyatana)
    - puggalavācī dabbattha: person-designating substantial meaning
    - dhammavāci dabbattha: dhamma-designating sustantial meaning: either to the eight path factors beginning with right view (sammā diṭṭhi) found in the four supramundane path cittas, or to the four path cittuppādas themselves, which cut off the sheaths of kamma, existence and sense bases
  - Netti method: kusala: akusala cittas which cognize kusala dhammas may be interpreted as ‘kusala’ – “Tattha kusalāti kusaladhammārammaṇā.”
  - other usages of kusala
    - kusala taṇhā
    - kusala māna
akusala
- faulty
- blamed by the wise (for being faulty)
- capable of yielding bad results in the future
- produced by ignorance
- unhealthy (mentally) (roga) for being afflicted by the sickness of defilements and for hurting the mind
  - Rāgādayohi dhammā cittasantānassa rujjanaṭṭhena rogānāma… Imānipana tehi vuṭṭhitattā kusalānināma arogāni nāmāti attho. (Prd. 52.).
- detrimental to one who produced them
- unrefined
- coarse
- gross
- only mentalities
- On the other hand, the mental states that are opposite to kusala natures are called akusala.33 These are the natures that arise due to ignorance, faulty and therefore dispraised by the wise and which can produce unpleasant future results – “Akosallasambhūā sāvajjadukkhavipākalakkhaṇā akusalā.”
1. sabhāva saṁvaṇṇanā
  - rogaṭṭhena akusalaṃ: since they are sickness, mental illness; sickness causes pain; akusala > mental pain and suffering
  - sāvajjaṭṭhena akusalaṃ: mixed with faults (kilesas); so, dispraised by the wise
  - dukkhavipākaṭṭhena akusalaṃ – these ultimate realities are called akusala since they bring ill results in future (after their existence). if akusala realities arise in one’s mind stream, they will produce unpleasant results in his/her mind stream.
  - asundaraṭṭhena akusalaṃ – these ultimate realities are called akusala, since they do not bring benefits to the person who produces them, rather bring harm.
  - achekaṭṭhena akusalaṃ – these ultimate realities are called akusala, since they are the unskilled. the mind becomes blunt and gross, when it is occupied with akusala.
  - Another sabhāvattha of “akusala” can be fetched from the definitions given to kusala in the commentaries.
  - kucchitaṭṭhena akusalaṃ 34: since they are disgusting. 35
    - also the base for various types of calamities.36
  - extra:
    - asevitabbaṭṭha (not to be associated with)
    - adhobhāgaṅgagamanīyaṭṭha (the nature of leading down/leading to awful realms/giving unpleasant results when ever resulting).37
    - pahātabbattha (to be abandoned)
2. Abhidhānattha / Abhidheyyattha Saṃvaṇṇanā
  - na kusalā akusalā:
    - opposite of kusala
    - “na”: not just absence of kusala, but the opposing nature to kusala, preventing the arising of kusalas and weakening them
  - akosallasambhūtaṭṭhena akusalāni:
    - kosalla: the nature of a wise person, wisdom
    - akosalla: ignorance
    - natures which arise due to akosalla and maintained by akosalla are called akusala 38
    - this is a definition done based on the ancient commentary
      - ahirika and anottappa welcome akusala, needed for the continuation of akusala long term (as well as akusalavīriya)
      - hiri and ottappa shrink from akusala
3. Dabbaṭṭha saṁvaṇṇanā – Pāḷi
  
  [ Katame dhammā akusalā? Dvādasa akusalacittuppādā – ime dhammā akusalā.
  - why not catūsu bhūisu? or tīsu (since there is lobha in arupa realm)?
    - akusala is only kamavacara: mostly arise in kāmāvacara, not object of arūpa taṇhā
  ]
abyākata
- indeterminate states (na a vi ā √kar ta)
- neither declared as kusala nor akusala
- do not produce results in the future
  - avipākalakkhaṇā abyākatā 39 (sabhāvattha saṃvaṇṇanā)
    - not giving good or bad results (vipāka) like wholesome or unwholesome realities by means of nānakkhaṇika-kammapaccaya
    - abyākata does become causes (paccaya) for various results (paccayuppanna) by means of all the other conditional forces other than the nānakkhaṇika-kamma-paccaya
1. abhidhānattha / vacanattha saṁvaṇṇanā
  - abyākata: natures that are neither mentioned as kusala nor akusala – “na byākatā’ti abyākatā, kusalākusalabhāvena akathitā’ti attho” 40
  - 2 explanations:
    - neither expounded as kusala nor as akusala are called abyākatā – “Na byākatāti abyākatā, kusalākusalabhāvena akathitāti attho.”
    - kusala and akusala are collectively called byākata (vi + ā + √kar + ta)
      - “vi”: opposition (virodha)
      - “ā”: the nature of facing
    - byākata: realities that are made to be opposite to each other by their own causes. that means the kusala and akusala realities.
    - they are opposite to each other in terms of their intrinsic nature of giving pleasant and unpleasant results (lakkhaṇato) and being the abandoner (pahāyaka) and the reality that must be abandoned (pahātabba).
    - on the other hand, the realities that are other than byākata are abyākata.
    - they are the realities that do not yield results (avipāka).
    - avipāka realities:
      - are not opposed to any reality as kusalas, which give good results, are opposed to akusalas, which give bad results, and vice versa.
      - moreover, avipāka realities do no abandon any other reality and they are not to be abandoned by any other reality. (not pahāyaka, abandoner, and appahātabba)
    - this definition is given by the author of the mūlaṭīkā as one of his personal opinions.41
    - why “not expouned/preached/said”? they are in other triads under terms such as sukhāya vedanāya sampayuttā dhammā, cakkhuviññāṇa, phassa, and so on.
      - though they are mentioned under other terms, those terms are neither included in nor relevant to this particular triad. what is relevant here are only kusala and akusala. therefore, abyākata signifies that these realities are not mentioned as either kusala or akusala
    - kusala -> pleasant results akusala -> unpleasant results abyākata -> no results 42
2. dabbattha saṁvaṇṇanā
  
  Katame dhammā abyākatā? Catūsu bhūmīsu vipāko, tīsu bhūmīsu kiriyābyākataṃ, rūpañca, nibbānañca – ime dhammā abyākatā
other

Remarks Since this is an inclusive triad (as all the ultimate realities are included in it), it is called a “nippadesattika” – a triad which covers the whole range of ultimate realities.
Moreover, since the triad is coined based on the first word out the three, this is called an “ādiladdhanāmattika” – a triad which got its name based on the first word (pada).
oppositions
- arguments against the idea of kusala triad (kusalattika) based on the three terms (pair-terms) kusalā dhammā, akusalā dhammā and abyākatā dhammā
  - argument 1 (apposition, same meaning): kusala, akusala, and abyākata mean the same as dhamma, being in apposition with it, causing the tika to collapse into a group of one (ekaka), equalizing the meaning of the 3 terms
    - each word in each pair refers to the same thing
    - indo sakko: then each word in each pair would
    - all tikas would become ekaka
    - then the entire mātikās would become just one: dhamma
  - argument 2 (apposition, different meaning of dhamma): each term dhamma refers to different things
    - kusala would become non-existent
    - dhamma means vijjamānabhāva (existing nature)
    - if the dhamma 1 refer to vijjamānabhāva, the other terms dhamma would mean something else
    - if each term dhamma refers to something different, dhamma 1 would mean vijjamānabhāva and the other terms dhamma would refer to avijjamānabhāva
      - the same could be said from the perspective of the term dhamma that follows akusala or abyākata
  - argument 3 (non-apposition, different meaning of dhamma): each term refers to different things, which leads to a hexad (at most) instead of a triad
    - ku, aku, by, dh1, dh2, dh3, all with different meanings
    - indo kuvero: each refer to a different thing
    - if so, all tikas would become chakas and all dukas catukkas (at most, other combinations are possible)
    - variation: (non-apposition, same meaning of dhamma): which leads to a tetrad (ku, aku, by, dh)
      - mūla-ṭ: dhamma here must have 3 different meanings otherwise there would be no reason for its usage in three places
        
        like māsa: month, a type of grain, a golden coin
notes
- samānādhikaraṇa:
  - nīla: refer to the flower emphasizing its blue-nature (guṇa) (the blue thing)
    - nīla + a: one who has nīla is called nīla
    - pañño: paññā + a: one who has paññā is called pañño
  - uppala: refers to the flower emphasizing the flower-nature (jāti)
  - 2 types
- bhinnādhikaraṇa:
- adhikaraṇa: the object referred to by a word

main classification

[

kusala	akusala	abyākata
21 ku ct	12 aku ct	36 vpk ct
their 38 csk	their 27 csk	20 ki ct
		their 38 csk
		28 rūpa
		Nibbāna

]

sabbasaṅgaha classification

khandha

[

khandha	kusala	akusala	abyākata
rūpa	-	-	28 rūpa
vedanā	ve in 21	ve in 12 aku ct	ve in 36 vip and 20 ki ct
saññā	sa in 21	sañ in 12 aku ct	sañ in 36 vip and 20 ki ct
saṅkhāra	36 csk (-ve, sañ) in 21	25 csk (-ve, sañ)	36 csk (-ve, sañ) in them
viññāṇa	21 ku ct	12 aku ct	36 vip ct
			20 ki ct
vinimmutta			Nibbāna

abyākatacittas: 56 (36 vipāka and 20 kiriya)

]

āyatana

[

āyatana	kusala	akusala	abyākata
cakkhu	-	-	cakkhuppasāda
sota	-	-	sotappasāda
ghāna	-	-	ghānappasāda
jivhā	-	-	jivhāppasāda
kāya	-	-	kāyappasāda
rūpa	-	-	rūpārammaṇa
sadda	-	-	saddārammaṇa
gandha	-	-	gandhārammaṇa
rasa	-	-	rasārammaṇa
phoṭṭhabba	-	-	phoṭṭhabbārammaṇa (pa, te, vā)
mano	21 ku ct	12 aku ct	36 vip 20 ki ct
dhamma	their 38 csk	their 27 csk	their 38 csk
			16 sukhumarūpa
			Nibbāna

rūpārammaṇa, etc. in SL are given as vaṇṇa-, sadda-, gandha-, rasa, and phoṭṭhabba-rūpas.

]

dhātu

[

dhātu	kusala	akusala	abyākata
cakkhu	-	-	cakkhuppasāda
sota	-	-	sotappasāda
ghāna	-	-	ghānappasāda
jivha	-	-	jivhāppasāda
kāya	-	-	kāyappasāda
rūpa	-	-	rūpārammaṇa
sadda	-	-	saddārammaṇa
gandha	-	-	gandhārammaṇa
rasa	-	-	rasārammaṇa
phottabba	-	-	phoṭṭhabbārammaṇa
cakkhuviñ.	-	-	2 Cv
sotaviñ.	-	-	2 Sv
ghanaviñ.	-	-	2 Ghv
jivhāviñ.	-	-	2 Jv
kāyaviñ.	-	-	2 Kv
mano	-	-	3 ct: Pa and 2 Sp
manoviñ.	21 ku ct	12 aku ct	24 vip and 19 ki ct (-Pa)
dhamma	38 csk in them	27 csk in them	38 csk in them
			16 sukhumarūpa
			Nibbāna

]

sacca

[

sacca	kusala	akusala	abyākata
dukkha	17 lok ku ct	12 aku ct	32 lok vip ct
	38 csk in them	26 csk in them	20 ki ct
			their 35 csk (-vrt)
			28 rūpas
samudaya	-	lobha	-
nirodha	-	-	Nibbāna
magga	8 maggaṅga in 4 magga ct*	-	-
vinimmutta	4 magga ct	-	4 phala ct
	their 28 csk (-8 maggaṅga)		their 36 csk (-app)

*in detail: 8 path factors 1 time, 7 path factors 4 times (considering 5 jhānas)
- important in the vitakkattika, etc.
29 maggacittuppāda: magga citta and 28 csk in them

]

extra notes

books with methods (naya) that should be learned under a teacher (Myanmar tradition)
- mātikā of dhammasaṅganī
- dhātukathā: 14 methos
- yamaka
- paṭṭhāna
non-negating ‘a’
- vajjāvajjaṁ, phalāphalaṁ, bhavābhavaṁ: “small and big” fault, fruit, or existence; no negation here
  - the ‘a’ here is difficult to explain
  - does not apply to kusalākusalaṁ
anavajja: must produce vipāka to be kusala in mātikā
- but kusala not necessarily refer to what produces vipāka; st, it refers to phalacitta or kiriyacittas

2. Vedanāttika

Pāḷi

[

sukhāya vedanāya sampayuttā dhammā
dukkhāya vedanāya sampayuttā dhammā
adukkhamasukhāya vedanāya sampayuttā dhammā

]

meaning

[

sampayuttā: connected with sukha does not include sukha, etc.
sukhāya vedanāya sampayuttā dhammā – non-self-realities that are conjoined with pleasant feeling through characteristics such as ekuppāda, as though they have become one with that pleasant feeling (as though they have entered into a single mode of existence with that pleasant feeling).
dukkhāya vedanāya sampayuttā dhammā – non-self-realities that are conjoined with painful/unpleasant feeling through characteristics such as ekuppāda, as though they have become one with that painful/ unpleasant feeling (as though they have entered into a single mode of existence with that unpleasant feeling).
adukkhamasukhāya vedanāya sampayuttā dhammā – non-self realities that are conjoined with neither pleasant nor unpleasant feeling through characteristics such as ekuppāda, as though they have become one with that neither pleasant nor unpleasant feeling (as though they have entered into a single mode of existence with that neither pleasant nor unpleasant feeling). ]

Vedanā
- mental factor which tastes the ārammaṇa rasa
- renderings: “feeling” or “sensation.”
- here, both abhidhānattha and sabhāvattha are the same
1. 3 definitions
  - vedayatīti vedanā – “the thing which tastes the ārammaṇa rasa is called vedanā.” “
  - vindanti ca etāya sattā sātaṃ vā asātaṃ vā labhantīti vedanā – “the thing with the help of which beings obtain pleasant or unpleasant rasa is called vedanā.”
  - vedayitamattameva (vā) etanti vedanā – “the mere act of tasting the ārammaṇa rasa is called vedanā.”
2. anubhavana bheda
  - 3 based on the manner it tastes the ārammaṇa rasa
    - sukha vedanā
    - dukkha vedanā
    - adukkhamasukha vedanā
3. The sukha, dukkha and adukkhamasukha nature of vedanā can be explained in 3 ways:
  - First method: vedanā tastes the object
    - vedayatīti kho, bhikkhave, tasmā vedanāti vuccati. kiñca vedayati? sukhampi vedayati, dukkhampi vedayati, adukkhamasukhampi vedayati. vedayatīti kho, bhikkhave, tasmā vedanāti vuccati. 1 (khajjanīyasuttaṁ)
      - reality which feels/tastes
        
        comm.: what does the vedanā taste? sukha, dukkha and adukkhamasukha
        
        sukha refers to a desirable object (iṭṭhārammaṇa) dukkha refers to an undesirable object (aniṭṭhārammaṇa) adukkhamasukha refers to a neutral object (majjhattārammaṇa).2
        
        the reality which tastes sukha objects (sukhārammaṇa), dukkha objects (dukkhārammaṇa) and adukkhamasukha objects (adukkhamasukhārammaṇa)
        
        basis for an object to be classified as sukha, dukkha, or adukkhamasukha
        
        the nature of being a condition for the threefold feelings: sukhārammaṇa: an object which becomes a condition for the arising of sukha vedanā dukkhārammaṇa: an object which becomes a condition for the arising of dukkha vedanā adukkhamasukhārammaṇa: an object which becomes a condition for the arising of adukkhamasukhārammaṇa
      - it is not a living being who tastes the object, but a non-self-reality called vedanā, which arises due to conditions such as base (vatthu) and object (ārammaṇa).3 2
        
        comm.: an object is classified as sukha, dukkha or adukkhamasukha based on its nature of being a supportive condition for the arising of sukha, dukkha and adukkhamasukha feelings respectively.
        
        classification of objects is based on the nature of the feelings
      - threefold feelings can be defined as follows:
        
        the feeling which tastes sukha/iṭṭha objects are called sukha vedanā.
        
        the feeling which tastes dukkha/aniṭṭha objects are called dukkha vedanā.
        
        the feeling which tastes adukkhamasukha/majjhatta objects are called adukkhamasukha vedanā
        
        Do these definitions contradict with the abhidhānattha and sabhavattha of vedanā?
        
        In those definitions, vedanā was defined as a reality which tastes the ārammaṇa rasa. However, here, vedanā is defined as a reality which tastes the ārammaṇa (object) itself. These definitions do not contradict with each other owing to the way the term “ārammaṇa rasa” is being defined.
        
        ārammaṇa = ārammaṇarasa
        
        maṇimañjūsā Ṭīkā (tika of the abhidhammatthavibhavini, not in sinhala; box of jewels): ārammaṇa rasa is defined as follows: Ārammaṇañca taṃ raso cāti ārammaṇaraso”4 – “It is the ārammaṇa (object) and also the rasa (something to be tasted), hence called ārammaṇarasa.” According to this definition, the ārammaṇa (object) is also called rasa, and therefore, the object itself is the ārammaṇa rasa. An object is called rasa since it is something tasted – rasīyatīti raso.
        
        vsm: vedanākkhandha (aggregate of feeling) is the reality which tastes the flavor of paṭhavi dhatu – “Kese pathavīdhātu kakkhaḷalakkhaṇā …pe…assāsapassāse pathavīdhātu kakkhaḷalakkhaṇāti tadārammaṇarasānubhavanakavedanā nature vedanākkhandho.”5
        
        vsm-ṭ: the flavor of paṭhavi as its intrinsic of hardness (thaddhabhāva) – “Tattha tassa rasānubhavanakavedanāti thaddhabhāvasaṅkhātassa phoṭṭhabbasabhāvassa anubhavanavasena pavattavedanā.”6 We shall investigate this point deeper. The phrase “iṭṭhānubhavanlakkhaṇā sukhā” found in the Dhammasaṅgaṇī commentary has been explained in the Mūlaṭīkā in two ways. Sabhāvato saṅkappato ca yaṃ iṭṭhaṃ, tadanubhavanaṃ iṭṭhākārānubhavanaṃ vā iṭṭhānubhavanaṃ.
4. a
  
  Accordingly, the characteristic of “iṭṭhānubhavana lakkhaṇa” of pleasant feeling refers to the tasting a desirable object, either by its own nature or by way of conceptual construction. In another way, “iṭṭhānubhavana lakkhaṇa” means tasting the desirable facet (ākāra) of an object.7
  
  The exposition given in the Atthasālinī Bhāsāṭīkā is helpful in understanding this notion.
5. Exposition of the Atthasālinī Bhāsāṭīkā
  
  Following is how the two interpretations of the sub-commentary has been explained in the Bhāsāṭīkā.
6. first interpretation of the Ṭīkā
  
  – Sabhāvato saṅkappato ca yaṃ iṭṭhaṃ, tadanubhavanaṃ iṭṭhānubhavanaṃ (The object that fits to be desired is called “iṭṭha” – icchitabbanti iṭṭhaṃ )
  
  Normally “iṭṭha” object is rendered into English as “desirable object.” There are two types of iṭṭha objects.
  - Sabhāva iṭṭha – Naturally desirable object; an object that is desirable
  intrinsically
  - Parikappa iṭṭha – Conceptually desirable object; the object that is
  desired by the one who cognizes it by way of conceptual construction
  
  Among the objects, the objects that are liked by the majority of men of the middle class are considered “sabhāva iṭṭha.” Such desirable objects are tasted by the pleasant feeling connected with the resultant consciousnesses (vipāka cittas) and also non-resultant consciousnesses which arise as javana cittas.
  - note: vipāka always experiences the object as it is (no parikappa, only sabhāva)
  - Parikappa iṭṭha: objects which are either undesirable or neutral by nature, but are tasted as desirable by the one who cognizes them. This is by way of conceptual construction (saṅkappato).
  For example, even though excrement is undesirable by nature, it is considered as a desirable object by a dog (in the mind of a dog). Therefore, the dog becomes delighted when seeing excrement. A very ugly child, who is not a desirable object (to the eye), is seen as a desirable object by the mother due to her love and loving-kindness towards the child. These “parikappa iṭṭha” objects are not tasted by the feelings in resultant consciousnesses. Instead, only pleasant feelings connected with javana cittas taste them.8
  
  [According to this explanation, when pleasant feeling arises in an object that is desirable by nature, it is stated as “The pleasant feeling tastes the (naturally) desirable object.” If pleasant feeling arises in a non-desirable object (undesirable or neutral object), it is stated as “The pleasant feeling tastes the conceptually desirable object.”] 4
  - (:q: no neutral object)
7. second interpretation of the Ṭīkā – Iṭṭhākārānubhavanaṃ iṭṭhānubhavanaṃ
  - not to divide the object into two types (anubhāva and parikappa): Since a desirable object has to be classified into two as sabhāva iṭṭha and
  parikappa iṭṭha in the above explanation, Mūlaṭīkā has given another explanation for the aforesaid commentarial definition in order not to divide the desirable object into to those two categories. In each object, we may get three types of “mental contents” (ākāra) – iṭṭhākāra (desirable mental content), aniṭṭhākāra (undesirable mental content) and majjhattākāra (neutral mental content).
  
  Excrement is undesirable by nature. But there is a (possibility of a) desirable mental content in it which is liked by dogs. Therefore, dogs cognize the desirable mental content of undesirable excrement and produce the pleasant feeling. A very ugly child is an undesirable object. But there is a (possibility of a) desirable mental content in it.
  
  Therefore, the undesirable child manifest in the mother’s mind associated with loving-kindness as a desirable mental content. As a result, the mother gets pleasant feeling towards the very ugly child. We can get an undesirable mental content and a neutral mental content9 in the Buddha who is a highly desirable object (atiiṭṭhārammaṇa).
  
  Therefore, in some ascetics of other religions, domanassa javanas arise cognizing the undesirable mental content cognizing the Buddha. In people who have less faith, while thinking about the Buddha, equanimous feeling arises cognizing the neutral mental content (iṭṭha majjhattākāra).
  
  In people with strong faith, somanassa javanas arises, cognizing the highly desirable mental content (ati-iṭṭhākāra). Thus, the pleasant feeling cognizes the desirable mental content of the object in which various mental contents are possible – iṭṭhākārānubhavanaṃ iṭṭhānubhavanaṃ 10
  
  The above is the explanation given in the Bhāsāṭīkā.
  - notes: the idea in the mind has to match reality to be correct. believing aggregates are a living being is a wrong idea. if there is no mental content, there is nothing wrong or right. 4 NT are tatha vitatha aññatatha, etc.
    - but if there is no mental content, things are still true (/:q: /)
    - (:q: no neutral object, and what about nibbana as anittha?)
      - sabhāva majjhatta does not exist: what Cv would arise taking it as object?
        
        tikas: ati anittha why santirana is not domanassa? there is atianittha but there is no practical difference so we just use aniṭṭha; itthamajjhatta and anitthamajjhatta are normally considered the majjhatta objects;
        
        cannot take nibbana directly as anittha;
        
        anittha has to have domanassa or dukkha; asubha: seeing as anittha but in another sense; arahats take desirable object as anittha but it doesnt mean they have domanassa
  tasting an object as a desirable object: considering it as a desirable object
  
  For an object to be tasted as desirable, it is not necessary for the object to be desirable by nature. Even undesirable and neutral objects can be taken as desirable. This idea is expressed in the Mūlaṭīkā phrase “sabhāvato ca saṅkappato ca.” The manner an object is considered by the mind is called “ākāra” or “citta nimitta” (“mental content”) in the lesson of consciousness.
  
  Desirability, undesirability and neutrality of Mental content (ārammaṇassa iṭṭhādi-ākāra) “Ākāra” of an object is how an object is known, tasted or recognized by mentalities. This is called “citta nimitta”, “gayhākāra” and “gahetabbākāra.” In Western Philosophy, we call it the “mental content.”
  - every object can be taken as itta, anittha, or majjhatta: what about nibbana? (:q: what about nibbāna?)
  5 When a consciousness cognizes an object, it has a mental content about it. There is a desirability, undesirability or neutrality in a mental content. These three properties of desirability, undesirability and neutrality are found in the mental content. They are called iṭṭhākāra, aniṭṭhākāra and majjhattākāra respectively.
  
  Since we normally do not distinguish the object of reference (ārammaṇa) and the mental content (ākāra) as two different things, these properties of the mental content are considered as the properties of the object itself. Therefore, these properties are said to be the desirability (iṭṭhākāra), undesirability (aniṭṭhākāra) and neutrality (majjhattākāra) of the object.
  
  Hereon, the desirability of a mental content is considered as the desirability of the object (ārammaṇassa iṭṭhākāra), the undesirability of a mental content is considered as the undesirability of the object (ārammaṇassa aniṭṭhākāra) and the neutrality of a mental content is considered as the neutrality of the object (ārammaṇassa majjhattākāra).
  
  Therefore, arising of pleasant feeling means tasting the iṭṭhākāra (desirability) of any type of an object. For that the object does not require to be desirable by nature.
  
  The same should be understood with regard to the arising of unpleasant and equanimous feelings.
  
  In the explanations related to defilements (kiles kathā) found in Tipiṭika books, the words such as subha nimitta, paṭigha nimitta and upekkhā nimitta refer to objects, which are desirable and so on, and the properties of desirability and so on of an object.
  
  (1). Subha nimitta – naturally or conceptually desirable objects or desirability of objects that are supportive to lust
  (2). Paṭigha nimitta – naturally or conceptually undesirable objects or undesirability of objects that are supportive to anger
  (3). Upekkhā nimitta – naturally or conceptually neutral object11 or neutrality of objects that are supportive to equanimity associated with ignorance (aññanupekkhā)
8. three types of properties in every object bhasatika
  
  – desirability, undesirability and neutrality
  
  These three properties of an object are called the flavor (ārammaṇa rasa).
  - object = flavor
  Here, the object and the flavor are not considered as two different things. The object itself is the flavor (ārammaṇa rasa). When it is thus considered, when 6 mentalities such as phassa take the object, vedanā also tastes that same object. So, the mentalities in one mental cluster have the same object.
  If the object and its flavor are identical, when mentalities such as phassa and so on take the object according to their nature, they too know the flavor of the object. If so, shouldn’t they also be considered to be tasting? The answer is, it must be said that mentalities such as phassa do taste. But they do not taste as well as vedanā does. They are as if tasting the object partially by means of touching the object and so on. (Here, when mentalities such as phassa and saññā touches and recognizes the objects respectively, they are considered as partially tasting the object.).12
  - king tastes the food fully; the cook only a bit
  - all namas take the same object = taste; so they all take the rasa but vedanā more
    - (:q: wouldnt that apply to all namic functions? so vedanā also perceives, cognizes, understands, etc. the object)
9. Second method
  - notes:
    - some: ārammaṇa ≠ ārammaṇarasa
      - rasa is the iṭṭha- / aniṭṭha- -bhāva of the object
    - beauty is in the object (theravāda standard)
      - a beautiful lady, compared to devas, is ugly
      - the majority of the middle class during buddhuppāda is taken as the standard
        
        centered in human perception; human centered world
      - if no beauty in the object itself, there would be no beauty in music. most people agree in some standards of what is beautiful. in general, something is attractive or not.
        
        this differs between realms and species
        
        if no sabhāva iṭṭha / aniṭṭha, no result of good / bad kamma; good kamma consistently produces pleasant appearance, voice, etc.
      - the same object may be pleasant or unplesant depending on many factors (cloth rubbing on arm: pleasant, rubbing on the eye: unpleasant)
      - vipāka satnāna, āvajjana, javanasantāna
        
        all citas into vipaka, avajjana, javana
        
        other philosophies are based on javana (beauty is in the eye of the beholder)
  - iṭṭha aniṭṭha nature is found in the samūha, because in parts they are asubha; how it manifests as a beautiful object
  vedanā tastes the flavor of the object Ārammaṇassa raso ārammaṇaraso – “The flavor of an object is called āramamṇa rasa.”13 (based on paramatthadpn “ārammaṇassa iṭṭhāniṭṭharasaṁ”)
  - flavor is a quality/property of the object, not identical with the object. The desirability, undesirability and neutrality of an object are its flavors.
  2 definitions:
  - ārammaṇañca (bring from previous section)
  - ārammaṇassa raso ārammaṇaraso
  In phrases such as Manāpiketi manavaḍḍhake, piyarūpe iṭṭheti attho. Iṭṭhāniṭṭhabhāvo ca puggalavasena ca dvāravasena ca gahetabbo,14 iṭṭhabhāva, aniṭṭhabhāva and majjhattabhāva are the flavor of an object. based on the puggala and dvāra.
  - cdvm follows this method:
    - all is desirable, undesirable, or neutral
    - object is the substance, taste its quality
  - mind knows the object and simultaneously its flavor
  - Just as the flavor is different from the object, the experience of the flavor is also different from the consciousness that knows the object. (/:q: /)
  - The flavor exists because of the object, and the experiencing of that flavor exists
  because of the consciousness that knows the object. Therefore, this experiencing of flavor is something that arises together with consciousness and depends on it. For this reason, it is a mental factor (cetasika).
  - notes:
    - rasa is a conditional force that supports the respective vedanā
  - Knowing or experiencing the flavor/taste is called “tasting” or “feeling.” Therefore, it is given the name vedanā. Just as there can be no object without a flavor, there can never be consciousness without the mental factor of feeling that experiences the flavor of the object. Consciousness always arises together with 7 feeling. Hence, feeling is a mental factor common to all states of consciousness (sabba citta sādhāraṇa cetasika).
  - 3 vedanās acc. to 3 rasas
  - Feeling is of three kinds, according to the three kinds of flavors of the object: When the mind experiences the good (desirable) nature of an object, it is called pleasant feeling or joyful feeling. When the mind experiences the bad (undesirable) nature of an object, it is called painful feeling or unpleasant mental feeling. When the mind experiences the neutral nature of an object, it is called equanimous feeling. Just as the nature of water changes because of dye, the mind changes its character because of feeling. In this regard, iṭṭhārammaṇa rasa means the desirability (iṭṭhabhāva) of an object. Aniṭṭhārammaṇa rasa means the undesirability (aniṭṭhabhāva) of an object. Majjhattārammaṇa rasa means the neutrality (majjhattabhāva) of an object.
  There must be an inherent difference between two objects for one to become desirable while the other to become undesirable. This difference is owing to its “unique nature” (visesa bhava). It is mentioned in the commentary of the Khajjanīya Sutta that desirable object becomes a condition for pleasant/agreeable (sāta) feeling and an undesirable object becomes a condition for unpleasant/disagreeable (asāta) feeling. The conditional force in a desirable object which supports the arising of a pleasant feeling is its desirability. The conditional force in an undesirable object which supports the arising of an unpleasant feeling is its undesirability.
  
  Contact (phassa) means striking against the object. That is, it means coming into contact with the pleasant or unpleasant flavor of the object, arriving at the object’s flavor and taking the object. It is the striking against the object; the touching of the object.
  
  Because of this, feeling (vedanā) arises experiencing the flavor of the object. Therefore, the Tathāgata taught: “phassapaccayā vedanā” – “feeling arises due to contact.” This is the explanation given in the Paramatthadīpanī.15 Contact strikes the object in this way in order to make the desirable, undesirable, and neutral flavors of the object manifest to the arising mental cluster (cituppāda).16 According to this method of definition, when it is said that feeling (vedanā) tastes the flavor of the object, it means that, when the object is taken, feeling becomes sensitive to the object’s pleasant, unpleasant, or neutral flavor and thereby tastes the object. 8 In a single metal cluster, all associated mentalities have the same object (ekārammaṇa). Therefore, the object of feeling is the same object as the object of consciousness. Feeling tastes exactly the same object, that consciousness takes. However, an object is something that can be tasted because it has a flavor (ārammaṇa rasa). If there were no object-flavor, the object would not be something that could be tasted. Therefore, when feeling tastes an object, it necessarily experiences the object together with its flavor. This can be clarified by distinguishing between a condition (paccaya) and the force (power) of a condition (paccaya satti). A condition gives rise to its resultant, but in reality, what assists the arising of the resultant is not merely the condition itself, but the force of the condition (paccaya satti) – that is, the condition’s capacity to produce the resultant. A thing (phenomenon) is truly a condition because it possesses conditional power. If conditional force is absent, a phenomenon cannot be a condition. Since conditional power exists in the condition, instead of saying that conditional power produces the resultant, it is said that a condition endowed with conditional power produces the resultant.
  In the same way, an object is called “rasa” (“ārammaṇañca taṃ raso cāti ārammaṇaraso”) because it is something that can be tasted (“rasīyatīti raso”). An object has the capacity to be tasted. This capacity allows the object to be tasted by mentalities. This capacity is its quality of being desirable, undesirable, or neutral. If this quality were absent, the object would not be something that could be tasted; that is, it would not be a “rasa.” When feeling tastes an object, what it truly tastes is that desirable, undesirable, or neutral quality of the object. However, instead of saying that feeling tastes the rasa of the object, it is said that feeling tastes the object endowed with rasa. Likewise, because the object is capable of being tasted, the object itself is regarded as rasa, and it is said that feeling experiences the object which is the rasa.
10. assāda and iṭṭhārammaṇarasa
  - assāda
    - sukha and somanassa vedanā that arise because of a particular dhamma 17
    - assādīyatīti assādo 18: the very arising of sukha and somanassa (especially somanassa) due to a dhamma
    - the nature of being supportive for the arising of sukha and somanassa vedanā 19
      - through conditional forces such as ārammaṇapaccayasatti and so on 20
    - assāditabbo assādo: the quality that makes a dhamma fit to be enjoyed by somanassa 21 22
      - fit to be enjoyed: possesses the conditional power to give rise to joyful feeling 23 (:q: can’t any dhamma do this?)
        
        when a phenomenon is enjoyed through joyful feeling, the quality in that phenomenon that allows it to be enjoyed is meant here. That quality is the desirability of the object. :(:q: it seems all dhammas would have the conditional power to give rise to all 3 vedanās)
    - desirable objects: visible forms and other agreeable objects – assādīyatīti assādo 24
      - Netti Aṭṭhakathā: sukha and somanassa vedanā themselves are also called enjoyment because they are enjoyed through greed 25
        
        (:q: not only through greed)
    - assādeti etāyāti assādo: that (taṇhā) through which beings enjoy pleasure (sukha) and pleasant objects (sukhārammaṇa) 26
    - (7). Just as beings enjoy dhammas because of craving, they also enjoy desirable and undesirable phenomena because of distortions (vipallāsa). Therefore, diṭṭhi vipallāsa, citta vipallāsa and saññā vipallāsa are also regarded as assāda.27 Here too, assāda is understood according to the definition “assādeti etāyāti assādo.”
  Under the third and fourth explanation, the conditional power that assists pleasant feeling (sukha vedanā) and joyful feeling (somanassa vedanā) it terms of ārammaṇa paccaya and so on is nothing other than the desirability in objects. That is, it is the desirable ārammaṇa rasa. Therefore, in one sense, the desirable flavor (iṭṭhārammaṇa rasa) of an object itself can be called its assāda.
11. Third method
  
  The third method of explaining the threefold division of feelings is found in one of the ways the Paramatthadīpanī explains the piece of teaching on vedanā in the Khajjanīya Sutta. The passage of the Khajjanīya Sutta is as follows:
  
  Vedayatīti kho, bhikkhave, tasmā vedanāti vuccati. Kiñca vedayati? Sukhampi vedayati, dukkhampi vedayati, adukkhamasukhampi vedayati. Vedayatīti kho, bhikkhave, tasmā vedanāti vuccati.28
  
  One way in which the Paramatthadīpanī explains the phrase is as follows: “Kiñcavedayatī”ti kathañcavedayati. “Sukhampi vedayatī”ti sukhaṃ hutvāpi vedayati. Sukhabhāvena vedayatīti vuttaṃ hoti.It is said that it feels in the mode of pleasantness.
  
  “Kathaṃ vedayati” – Here, the word “kathaṃ” refers to the manner or mode. It feels being pleasure (sukhaṃ hutvā vedayati), that is, it feels in the mode of pleasure (with the nature of pleasure) (sukhabhāvena vedayati). In this explanation, the pleasant quality of feeling itself is emphasized. Here, without focusing on the object, the explanation highlights that whenever feeling experiences any object, it does so with a pleasant mode. That pleasantness – the sweetness of feeling itself – is what is emphasized. Now, let us understand separately the terms “sukha,” “dukha,” and “adukkhamasukha” of the threefold feelings.
12. Sukha
  - sukha vedanā: the phenomenon that tastes a desirable object, or that tastes an object as desirable
    - sabhāvattha saṃvaṇṇanā: iṭṭhānubhavanalakkhaṇā sukhā (vedanā) 29
      - that is, experiencing a desirable object, or experiencing an object as desirable 30
      - it can also be said that sukha has the characteristic of experiencing the desirable flavor of an object, that is, the desirable quality present in the object
    - 3 abhidhānattha saṃvaṇṇaṇā:
      - sukhayatīti sukhā 31: it is called sukha because it makes the associated mental factors and the physical body it depends on become agreeable (laddhassāda) and supported (anuggahita).32 in this definition, the word “sukha” is used in the feminine form because it refers to pleasant feeling (sukhā vedanā) which is in feminine gender. therefore, in this triad, “sukha” does not merely mean pleasure in general, but specifically highlights the comforting nature of feeling.33
      - suṭṭhu khādati khanati vā kāyikaṃ mānasikaṃ ābādhanti sukhaṃ 34: it is called sukha because it thoroughly dispels (eats, digs out) bodily and mental afflictions.”
      - sukaraṃ okāsadānaṃ etassāti sukhaṃ: it is called sukha because it is easy to allow space for. this explanation is mentioned in the visuddhimagga ṭīkā as the opinion of some teachers.35
13. Dukkha
  - dukkha vedanā: the phenomenon that tastes an undesirable object, or that tastes an object as undesirable
  - sabhāvattha saṃvaṇṇanā: aniṭṭhānubhavanalakkhaṇā dukkhā (vedanā) 36
  - That is, experiencing an undesirable object, or experiencing an object as undesirable. It can also be said that dukkha has the characteristic of experiencing the undesirable flavor of an object, that is, the undesirable quality present in the object.
  - 3 abhidhānattha saṃvaṇṇaṇā
    - (1). “Dukkhayatīti dukkhā”37 – “It is called dukkha because it afflicts and oppresses the associated mental factors and the physical body it depends on 38
    - (2). “Duṭṭhu khādati, khanati vā kāyikaṃ mānasikaṃ assādaṃti dukkhaṃ”39 – it is called dukkha because it badly destroys bodily and mental enjoyment/comfort 12
    - (3). “Dukkharaṃ okāsadānaṃ etassāti dukkhaṃ” – “It is called dukkha because it is difficult to allow space for. This explanation is also mentioned in the Visuddhimagga Ṭīkā as the opinion of some teachers.”40
14. Adukkhamasukha
  - adukkhamasukha: upekkhā vedanā: the phenomenon that experiences a neutral object, which is neither pleasant nor unpleasant, or that experiences an object as neutral.
  - this is its sabhāvattha saṃvaṇṇanā: “ubhayaviparītānubhavanalakkhaṇā adukkhamasukhā (vedanā)”41
  - That is, experiencing an object that is different from both desirable and undesirable, or experiencing an object as neutral. The literal meaning of “adukkhamasukha” is given by the expression: “Na dukkhā na sukhā adukkhamasukhā.” This means neither pleasant nor painful.
  - The formation of the word is as follows: [na + dukkhā > adukkhā; na + sukhā > asukhā; adukkhā + m + asukhā > adukkhamasukhā]
15. Sampayutta
  
  being connected with another reality
  - samaṃ pakārehi yuttāti sampayuttā 42
    - samaṃ:
      - samanti avisamaṃ.
        
        double negation:
        
        na pariyattidharo dukkhā na muccati (is surely released)
        
        na bhikkhave vassaṁ na upagantabbaṁ
      - samā ekībhāvūpagatā viya yuttā (joined as if becoming one)
        
        because they appear as one, it is very difficult to separate them (understand them)
        
        nāgasena: like tasting the ocean and identifying the water from each river
      - samaṃ vā saha yuttāti yojjitabbaṃ 43 being together
      - saṃ + pa + √yuj + ta > sampayutta
  - association (sampayutta bhāva) is to be understood by four characteristics
    - note: here the order is different from that of the abhidhammatthasaṅgaha
    - mūlaṭīkā: sampayogalakkhaṇas
      - ekupādātā: having the same arising, one single arising
        
        arise together from the same conditions: ekuppādāti eko samāno uppādo etesaṃti ekuppādā, samānapaccayehi sahuppattikāti attho 44
        
        anu-ṭ: because their togetherness is stronger than that of realities arising together from different conditions (nama and rupa, arising at the same time from different conditions)
        
        note: multiple people have the same cow, so we can say “the cow of person A, person B, person C”, etc., so we can say the arising of viññāṇa, the arising of phassa, etc. referring to the same arising, not multiple arisings
        
        analytical clarification based on (ukkaṃsagatīvijānavasena) 45 distinguishing superior case
        
        association (sampayuttatā) occurs because realities function together
        
        realities that function together arise together in the same place
        
        this can happen in two ways:
        
        (a). arising together from different conditions
        
        (b). arising together from the same conditions
        
        among these, realities arising together from the same conditions are more strongly associated. distinguishing phenomena with stronger characteristics is called ukkaṃsagatīvijānana ukkaṃsagativijānanena 46 – tattha ukkaṭṭhaparicchedatoti
        
        e.g.: when referring to disciples, V. Srpt is mentioned
        
        the term ekuppāda can also be explained differently by analyzing the word uppāda:
        
        uppajjanaṃ uppādo: arising itself is called uppāda
        
        uppajjati etasmāti uppādo: that from which something arises is called uppāda
        
        both meanings are included in the word uppāda by the “ekasesa naya.” accordingly, realities that arise together from the same cause and have the same arising are called ekuppāda. this is why the mūlaṭīkā states: “samānapaccayehi sahuppattikāti attho.”47
        
        puriso ca puriso ca -> purisapurisā -> purisā (ekasesa naya)
      - ekanirodhatā: having the same cessation when a group of realities has one single cessation, that group is called ekanirōdha
      - ekavatthukatā: having the same base (depending on the same base) when a group of phenomena depends on the same base, that group is called ekavatthuka
      - ekārammaṇatā: having the same object when a group of phenomena has the same object, that group is called ekārammaṇa
      - note:
        
        ekuppāda and ekanirodha: rūpas are removed
        
        ekavatthuka: eliminates viññatti
        
        ekavatthuka: eliminates the misinterpretation of multiple cittas being sampayoga
        
        vatthu can mean viññāṇavatthu or nissayavatthu
        
        mahābhūtās are nissaya
        
        ekavatthuka could be interpreted as having one vatthu in the kalāpa (such as hadayavatthu or pasādas)
        
        in maranasannavitihi: cittas have the same vatthu, so ekanirodha removes this misinterpretation
        
        ekārammaṇa: eliminates the possibility of rūpas that have the same nissaya(vatthu)
        
        misinterpretation: multiple cittas taking the same object -> removed by ekavatthuka
        
        order of the lakkhaṇas:
        
        matters for the explanation
        
        apply only to nāma dhamma within a single cittuppāda
        
        phenomena that possess these four characteristics are said to be sahagata,
        
        ampayutta, and saṃsaṭṭha with one another
16. why all four characteristics are given?
  
  the mūlaṭīkā explains that these four characteristics are stated to remove two possible misunderstandings
  
  (1). removing the idea that material and mental phenomena that arise together can be sampayutta if only the characteritic of ekuppādatā were stated, one might think that material phenomena (rūpa) and immaterial phenomena (nāma) that arise together are sampayutta. for example:
  
  (a). mind-produced rūpa arises together with consciousness (b). paṭisandhi rūpa and paṭisandhi citta arise together to prevent this misunderstanding, the characteristic of ekanirōdhatā is stated. Nāma last for one mind-moment, while rūpa lasts for seventeen mind-moments. Therefore, they do not cease together. However, if only the characteristics of ekuppādatā and ekanirōdhatā were stated, one might think that inseparable matter (avinibbhoga rūpa) are sampayutta, since they arise and cease together. To prevent this, characteristic of ekavatthukatā is stated.
  
  Still, someone might think rūpa within a material group, which arise and cease together, has ekavatthukatā in two ways: (a). The term “vatthu” can mean something that serves as a support (nissaya) for something else. When understood in this sense of support, it can be considered that great elements in a rūpa kalāpa share one common base. Each of the four great elements serves as a support-condition (nissaya paccaya) for the other three great elements. Because three great elements depend on one single nissaya which is called vatthu, they can be described as having one base in common: “Ekaṃ vatthu nissayo etesaṃti ekavatthukāni.” (b). The term “vatthu” can also mean vatthu rūpa, which serves as the ground for the arising of consciousness. 15 From this perspective, in a material group that contains a vatthu rūpa, the great elements in that group may be considered as having one common base. For example, in a kamma-produced material group such as the cakkhu dasaka kalāpa, there is only one vatthu rūpa. That vatthu rūpa exists by depending on the great elements within the same material group. Therefore, the great elements in such a group can be described as having one common base: “Ekaṃ vatthu etesu sannissitanti ekavatthukāni.”48 Even so, since rūpa never takes an object, it never has the characteristic of ekārammaṇatā. Therefore, rūpa and nāma are never sampayutta.49 (2). Removing the idea that mentalities from different mental clusters are sampayutta If only the characteristic of ekārammaṇatā were stated, one might think that multiple cittuppādas within the same cognitive process such as pañcadvārāvajjana50 and sampaṭicchana, , or even in different beings, are sampayutta because they take the same object. To remove this idea, the characteristic of ekavatthukatā is stated. If only ekārammaṇatā and ekavatthukatā were stated, one might think that different cittuppādas such as pañcadvārāvajjana and sampaṭicchana, santīraṇa near death51 are sampayutta because they share the same object and heart base (hadaya vatthu). To remove this, ekanirōdhatā is stated. Then a question may arise whether the three characteristics mentioned above are found also in realities that have different arisings, or whether they exist only in realities that have the same arising. In response to this question, “ekuppādatā” is stated.52 By this, it is made clear that those three characteristics exist only in realities that have the same arising, and not in realities that have different arising. Accordingly, it becomes clear that mentalities in different cittuppādas are never sampayutta with one another. Now, let us examine each term of the triad individually. 16
17. Sukhāya vedanāya sampayuttā dhammā
  
  Sukhāya vedanāya sampayuttā dhammā are the non-self-natures that are conjoined with pleasant feeling through characteristics such as ekuppāda, as though they have become one with that pleasant feeling (as though they have entered into a single mode of existence with that pleasant feeling). We have already studied its sabhāvattha and abhidhānattha. Now we shall look into its dabbattha.
18. Dabbattha Saṃvaṇṇanā (Ultimate Representation)
  
  The ultimate representatives of the word sukhāya vedanāya sampayuttā dhammā are as follows.
  (1). 63 sukha sahagata cittas
  (2). Their associated 46 cetasikas (except vedanā, dosa, issā, macchariya, kukkucca and vicikicchā)
19. Dabbattha saṃvaṇṇanā of the term sukhāya vedanāya sampayuttā
  
  dhammā according to the aṭṭhakathā kaṇḍa of the Dhammasaṅganī
  
  Katame dhammā sukhāya vedanāya sampayuttā? Kāmāvacarakusalato (nom.) cattāro somanassasahagatacittuppādā, akusalato cattāro kāmāvacarakusalassa vipākato ca kiriyato ca pañca, rūpāvacaratikacatukkajjhānā kusalato ca vipākato ca kiriyato ca, lokuttaratikacatukkajjhānā kusalato ca vipākato ca, etthuppannaṃ sukhaṃ vedanaṃ ṭhapetvā – ime dhammā sukhāya vedanāya sampayuttā.
  - note:
    - tika catukka jhāna: 3 sukha jhānas in the 4-fold method, and 4 in the 5-fold
    - it seems that it should be 6
20. Classification into the sabba saṅgaha
  
  Following is how the sukhāya vedanāya sampayuttā realities are categorized in the sabba saṅgaha. Kusala dhammas are categorized; (1). In 3 khandhas (2). In 2 āyatanas (3). In 3 dhātus (4). Some in 3 saccas and some are free from saccas.
21. Dukkhāya vedanāya sampayuttā dhammā
  
  Dukkhāya vedanāya sampayuttā dhammā are the non-self natures that are conjoined with unpleasant feeling through characteristics such as ekuppāda, as though they have become one with that unpleasant feeling (as though they have entered into a single mode of existence with that unpleasant feeling). 17
  
  We have already studied its sabhāvattha and abhidhānattha. Now we shall look into its dabbattha.
22. Dabbattha Saṃvaṇṇanā (Ultimate Representation)
  
  The ultimate representatives of the word sukhāya vedanāya sampayuttā dhammā are as follows.
  (1). 3 dukkha sahagata cittas
  (2). Their associated 21 cetasikas (except vedanā, pīti, lobha, diṭṭhi, māna and vicikicchā)
23. Dabbattha saṃvaṇṇanā of the term sukhāya vedanāya sampayuttā
  
  dhammā according to the aṭṭhakathā kaṇḍa of the Dhammasaṅganī Katame dhammā sukhāya vedanāya sampayuttā? Kāmāvacarakusalato cattāro somanassasahagatacittuppādā, akusalato cattāro kāmāvacarakusalassa vipākato ca kiriyato ca pañca, rūpāvacaratikacatukkajjhānā kusalato ca vipākato ca kiriyato ca, lokuttaratikacatukkajjhānā kusalato ca vipākato ca, etthuppannaṃ sukhaṃ vedanaṃ ṭhapetvā – ime dhammā sukhāya vedanāya sampayuttā.
24. Classification into the sabba saṅgaha
  
  Following is how the dukkhāya vedanāya sampayuttā realities are categorized in the sabba saṅgaha. Kusala dhammas are categorized; (1). In 3 khandhas (2). In 2 āyatanas (3). In 3 dhātus (4). In 1 sacca
25. Adukkhamasukhāya vedanāya sampayuttā dhammā
  
  Adukkhamasukhāya vedanāya sampayuttā dhammā are the non-self natures that are conjoined with neither pleasant nor unpleasant feeling through characteristics such as ekuppāda, as though they have become one with that neither pleasant nor unpleasant feeling (as though they have entered into a single mode of existence with that neither pleasant nor unpleasant feeling). We have already studied its sabhāvattha and abhidhānattha. Now we shall look into its dabbattha.
26. Dabbattha Saṃvaṇṇanā (Ultimate Representation)
  
  The ultimate representatives of the word sukhāya vedanāya sampayuttā dhammā are as follows.
  18 (1). 55 adukkhama-sukha sahagata cittas
  (2). Their associated 46 cetasikas (except vedanā, pīti, dosa, issā, macchariya and kukkucca)
27. Dabbattha saṃvaṇṇanā of the term adukkhamasukhāya vedanāya
  
  sampayuttā dhammā according to the aṭṭhakathā kaṇḍa of the Dhammasaṅganī
  
  Katame dhammā sukhāya vedanāya sampayuttā? Kāmāvacarakusalato cattāro somanassasahagatacittuppādā, akusalato cattāro kāmāvacarakusalassa vipākato ca kiriyato ca pañca, rūpāvacaratikacatukkajjhānā kusalato ca vipākato ca kiriyato ca, lokuttaratikacatukkajjhānā kusalato ca vipākato ca, etthuppannaṃ sukhaṃ vedanaṃ ṭhapetvā – ime dhammā sukhāya vedanāya sampayuttā.
  1. katame dhammā sukhāya vedanāya sampayuttā? kāmāvacarakusalato cattāro somanassasahagatacittuppādā, akusalato cattāro kāmāvacarakusalassa vipākato ca kiriyato ca pañca, rūpāvacaratikacatukkajjhānā kusalato ca vipākato ca kiriyato ca, lokuttaratikacatukkajjhānā kusalato ca vipākato ca, etthuppannaṃ sukhaṃ vedanaṃ ṭhapetvā – ime dhammā sukhāya vedanāya sampayuttā.
    1. katame dhammā dukkhāya vedanāya sampayuttā? dve domanassasahagatacittuppādā, dukkhasahagataṃ kāyaviññāṇaṃ, etthuppannaṃ dukkhaṃ vedanaṃ ṭhapetvā – ime dhammā dukkhāya vedanāya sampayuttā.
    2. katame dhammā adukkhamasukhāya vedanāya sampayuttā? kāmāvacarakusalato cattāro upekkhāsahagatacittuppādā, akusalato cha, kāmāvacarakusalassa vipākato dasa, akusalassa vipākato cha, kiriyato cha, rūpāvacaraṃ catutthaṃ jhānaṃ kusalato ca vipākato ca kiriyato ca, cattāro arūpāvacarā kusalato ca vipākato ca kiriyato ca, lokuttaraṃ catutthaṃ jhānaṃ kusalato ca vipākato ca, etthuppannaṃ adukkhamasukhaṃ vedanaṃ ṭhapetvā – ime dhammā adukkhamasukhāya vedanāya sampayuttā. tisso ca vedanā, rūpañca, nibbānañca – ime dhammā na vattabbā sukhāya vedanāya sampayuttātipi, dukkhāya vedanāya sampayuttātipi, adukkhamasukhāya vedanāya sampayuttātipi.
28. Classification into the sabba saṅgaha
  
  Following is how the dukkhāya vedanāya sampayuttā realities are categorized in the sabba saṅgaha. Kusala dhammas are categorized; (1). In 3 khandhas (2). In 2 āyatanas (3). In 7 dhātus (4). Some in 3 saccas and some are free from saccas.
29. Tikamuttakā dhammā
  
  There are some realities that does not include in any of the three terms of this tika. They are called tikamuttakā dhamma (realities which are freed from the triad).
  Their dabbattha is as follows.
  (1). 63 sukha vedanā in 63 sukha sahagata cittas (2). 3 dukkha vedanā in 3 dukkha sahagata cittas (3). 55 adukkhamasukha vedanā in 55 adukkhamasukha sahagata cittas (4). 28 rūpa (5). Nibbāna In this triad, vedanā cetasika is freed from the triad since only one feeling arise in each mental cluster and there is no other vedanā to be conjoined with it.
  No reality conjoins with rūpa and Nibbāna.
  19
30. Dabbattha saṃvaṇṇanā of the tikamuttaka dhammas of the vedanāttika
  
  according to the aṭṭhakathā kaṇḍa of the Dhammasaṅganī Tisso ca vedanā, rūpañca, nibbānañca – ime dhammā na vattabbā sukhāya vedanāya sampayuttātipi, dukkhāya vedanāya sampayuttātipi, ya vedanāya sampayuttātipi. Remarks
  
  Since this is a non-inclusive triad (as all the ultimate realities are not included in it), it is called a “sappadesa tika” – a triad which has a range of ultimate realities that is not covered by the triad.
  
  Moreover, since the triad is coined based on a word found in all the three terms, this is called an “sabbaladdhanāma tika” – a triad which got its name based on all the words (pada).
  
  Starting from here, all tikas are ādiladdhanāma tikas.
31. Sequence of the discourse (desanākkama)
  
  We need to understand why the vedanāttika was taught after the kusalattika.
  First, the Tathāgata taught the Kusala triad, dividing all phenomena into three groups: wholesome, unwholesome, and indetermined. Then, within each of these groups, he showed that phenomena are further divided in many ways according to which type of feeling they are associated with. To make this clear, he taught the vedanāttika, beginning with the expression “sukhāya vedanāya sampayuttā dhammā”.
  
  Some wholesome phenomena are associated with pleasant feeling, while some wholesome phenomena are associated with neither-painful-nor-pleasant feeling.
  
  Some unwholesome phenomena are associated with pleasant feeling, some are associated with painful feeling, and some are associated with neither-painful nor-pleasant feeling.
  
  Among indetermined phenomena, those that are capable of being associated with feeling are also divided: some are associated with pleasant feeling, and some with neither-painful-nor-pleasant feeling. Phenomena that are not capable of association with feeling are not associated with any feeling at all.
  
  After teaching the vedanāttika following the kusalattika, the Buddha then taught the vipākattika in order to explain, separately, resultant nature and so on of realities associated with pleasant, painful, and neutral feeling. Among phenomena associated with pleasant feeling, some are resultants (vipāka), some are result-producing (vipākadhamma), and some are neither 20 resultant nor result-producing (neva vipāka na vipākadhamma). The same type of analysis is given for phenomena associated with painful feeling and for those associated with neither-painful-nor-pleasant feeling. In this way, the purpose of the sequence of the triads and dyads must be shown accordingly.53 21
32. End Notes
  
  1S. II. 71. 2Sukhaṃ iṭṭhārammaṇaṃ. (S-ṭ. II. 236.). 3Kiñca, bhikkhave, vedanaṃ vadethātiādīsu purimasadisaṃ vuttanayeneva veditabbaṃ. Yaṃ pana purimena asadisaṃ, tassāyaṃ vibhāvanā – sukhampi vedayatīti sukhaṃ ārammaṇaṃ vedeti anubhavati. Parato padadvayepi eseva nayo. Kathaṃ panetaṃ ārammaṇaṃ sukhaṃ dukkhaṃ adukkhamasukhaṃ nāma jātanti? Sukhādīnaṃ paccayato. Svāyamattho “yasmā ca kho, mahāli, rūpaṃ sukhaṃ sukhānupatitaṃ sukhāvakkanta”nti imasmiṃ mahālisutte āgatoyeva. Vedayatīti ettha ca vedanāva vedayati, na añño satto vā puggalo vā. Vedanā hi vedayitalakkhaṇā, tasmā vatthārammaṇaṃ paṭicca vedanāva vedayatīti. Evamidha bhagavā vedanāyapi paccattalakkhaṇameva bhājetvā dassesi. (S-a. II. 269.). 4Maṇimañjūsā-ṭ. I. 314. 5Vsm. II. 227. 6Vsm-ṭ. II. 356. 7 Vipākāvipākabhedāya sabbāyapi sukhavedanāya vasena lakkhaṇassa vuttattā tadubhayānukūlamatthaṃ vivaranto “sabhāvato”tiādimāha. Tattha vipākā sabhāvato iṭṭhassa anubhavanalakkhaṇā. Itarā sabhāvato saṅkappato ca iṭṭhassa iṭṭhākārassa vā anubhavanalakkhaṇāti daṭṭhabbaṃ. (Anu-ṭ. I. 39.). 8Atthasālinī Bhāsāṭīkā. I. 306. 9Bhāsāṭīkā has mentioned it as the “iṭṭhamajjhattākāra” – a neutral mental content in the side of desirability.
  10 Atthasālinī Bhāsāṭīkā. I. 306. 11 Subhanimittādikaṃ vāti ettha rāguppattihetubhūto iṭṭhākāro subhanimittaṃ. Ādi-saddena paṭighanimittādīnaṃ saṅgaho. So pana dosuppattiādihetubhūto aniṭṭhādiākāro veditabbo. Kāmañcettha pāḷiyaṃ abhijjhādomanassāva sarūpato āgatā, upekkhānimittassāpi pana saṅgaho icchitabbo, asamapekkhanena uppajjanakamohassāpi asaṃvarabhāvato. Tathā hi vakkhati “muṭṭhasaccaṃ vā aññāṇaṃ vā”ti. Upekkhānimittanti cettha aññāṇupekkhāya vatthubhūtaṃ ārammaṇaṃ, tañcassa asamapekkhanavasena veditabbaṃ. (Vsm-ṭ. I. 47-8.). 12 Saṅgaha Bhāsāṭīkā. 100. 13 The phrase “ārammaṇassa iṭṭhāniṭṭharasaṃ” must be understood based on this definition. (Prd. 89.). 14 Ud-a. 182. 15 Phusanañcettha ārammaṇassa iṭṭhāniṭṭharasaṃ āhacca upahacca gahaṇaṃ daṭṭhabbaṃ. Yato tadanubhavanti vedanā pātubhavati. Phassapaccayā vedanāti hi vuttaṃ. (Prd. 89-90.). 16 Phassavacanatthe. ‘‘phusatī’’ti ārammaṇaṃ āhanati, saṅghaṭṭeti. Tañca saṅghaṭṭanaṃ na dosapaṭighassa viya ārammaṇassa vibādhanaṃ hoti, atha kho bhamarassa padumapupphesu puppharasaggahaṇaṃ viya vijānana matte aṭhatvā ārammaṇa rasapātubhāvatthaṃ yathārammaṇaṃ saṃhanana mevāti dassetuṃ ‘‘phusanañcetthā’’tiādimāha. (Adp. 81.). 17 Tassa mayhaṃ, bhikkhave, etadahosi – ‘Yaṃ kho rūpaṃ paṭicca uppajjati sukhaṃ somanassaṃ, ayaṃ rūpassa assādo. (S. II. 23.). 22 “Yaṃ kho, bhikkhave, ime pañca kāmaguṇe paṭicca uppajjati sukhaṃ somanassaṃ, ayaṃ vuccati kāmānaṃ assādo”tiādivacanato sukhavedanāva assādoti āha “assādabhāvato”ti. (Anu-t. I. 93.). 18 Aparo nayo – yanti sukhaṃ, somanassañca. Ayanti ca napuṃsakaliṅgena niddiṭṭhaṃ sukhasomanassameva assādapadamapekkhitvā pulliṅgena niddisīyati, imasmiṃ pana vikappe sukhasomanassānaṃ uppādoyeva tehi uppādavantehi niddiṭṭho, sattiyā, sattimato ca abhinnattā. Na hi sukhasomanassamantarena tesaṃ uppādo labbhati. Iti purimavedanaṃ paṭicca sukhasomanassuppādopi purimavedanāya assādo nāma assādīyateti katvā. (D-abh-ṭ. I. 408-9.). 19 “Yaṃ vedanaṃ paṭicca uppajjati sukhaṃ somanassaṃ, ayaṃ vedanāya assādo”ti evaṃ assādañca yathābhūtaṃ viditvā… (D-a. I. 101.). Yanti yasmā, yaṃ vā sukhaṃ somanassaṃ. Paṭiccāti ārammaṇapaccayādibhūtaṃ vedanaṃ labhitvā. Ayanti sukhasomanassānaṃ paccayabhāvo, sukhasomanassameva vā, “assādo”ti padaṃ pana apekkhitvā pulliṅganiddeso. (D-ṭ. I. 150-1.). Because this explanation is given in relation to feeling, the Ṭīkā mentions only the causal power (paccaya satti) present in somanassa vedanā as a condition for sukha and somanassa feelings. However, since the above discourse was preached by the Tathāgata also with reference to material phenomena (rūpa) and others, it should be understood that assāda is the factor that functions as the causal force for the arising of sukha and somanassa feelings in any given dhamma. yasmā Therefore, the Abhinava Ṭīkā on the Dīgha Nikāya states this as follows. Yanti paccayabhāvasaṅkhātahetuto. Vedanaṃ paṭiccāti purimuppannaṃ ārammaṇādipaccayabhūtaṃ vedanaṃ labhitvā. Sukhaṃ somanassanti sukhañceva somanassañca. Ayanti purimavedanāya yathārahaṃ pacchimuppannānaṃ sukhasomanassānaṃ paccayabhāvo. Assādo nāma assāditabboti katvā. (D-abh-ṭ. I. 408.). 20 Yanti yasmā, yaṃ vā sukhaṃ somanassaṃ. Paṭiccāti ārammaṇapaccayādibhūtaṃ vedanaṃ labhitvā. (D-ṭ. I. 150-1.). Even the pakatūpanissaya paccaya force helps for the arising of the sukha and somanassa vedanā. Kathaṃ pana vedanaṃ ārabbha sukhaṃ uppajjati, nanu phoṭṭhabbārammaṇanti? Cetasikasukhasseva ārabbha pavattiyamadhippetattā nāyaṃ doso. Ārabbha pavattiyañhi visesanameva somanassaggahaṇaṃ somanassaṃ sukhanti yathā “rukkho sīsapā”ti aññapaccayavasena uppattiyaṃ pana kāyikasukhampi assādoyeva, yathālābhakathā vā esāti daṭṭhabbaṃ. (D-abh-ṭ. I. 409.). 21 Ayanti sukhasomanassānaṃ paccayabhāvo, sukhasomanassameva vā, “assādo”ti padaṃ pana apekkhitvā pulliṅganiddeso. Ayañhettha saṅkhepattho – purimuppannaṃ vedanaṃ ārabbha somanassuppattiyaṃ yo purimavedanāya assādetabbākāro somanassassādanākāro, ayaṃ assādoti. (D-ṭ. I. 151.). Since all these passages are based primarily on somanassa vedanā, it should be understood that assāda is explained here by focusing on somanassa, in accordance with the manner in which gratification is taken in the object – namely, in the pleasant feeling that is made the object. 23 In the case of serving as a condition for bodily pleasant feeling (kāyika sukha vedanā), assāda should not be understood merely as the way in which dhammas are gratified, but also as including other modes of conditionality (paccaya bhāva). Therefore, the Abhinava Ṭīkā on the Dīgha Nikāya states it as follows. Katvā. Ayañhettha saṅkhepattho – purimamuppannaṃ vedanaṃ ārabbha somanassuppattiyaṃ yo purimavedanāya paccayabhāvasaṅkhāto assādetabbākāro, somanassassa vā uppādasaṅkhāto tadassādanākāro, ayaṃ purimavedanāya assādoti. Kathaṃ pana vedanaṃ ārabbha sukhaṃ uppajjati, nanu phoṭṭhabbārammaṇanti? Cetasikasukhasseva ārabbha pavattiyamadhippetattā nāyaṃ doso. Ārabbha pavattiyañhi visesanameva somanassaggahaṇaṃ somanassaṃ sukhanti yathā “rukkho sīsapā”ti aññapaccayavasena uppattiyaṃ pana kāyikasukhampi assādoyeva, yathālābhakathā vā esāti daṭṭhabbaṃ. (D-abh-ṭ. I. 409.). 22 Yanti yasmā, yaṃ vā sukhaṃ somanassaṃ. Paṭiccāti ārammaṇapaccayādibhūtaṃ vedanaṃ labhitvā. Ayanti sukhasomanassānaṃ paccayabhāvo, sukhasomanassameva vā, “assādo”ti padaṃ pana apekkhitvā pulliṅganiddeso. (D-abh-ṭ. I. 150-1.). Yanti yasmā paccayabhāvasaṅkhātahetuto. Vedanaṃ paṭiccāti purimuppannaṃ ārammaṇādipaccayabhūtaṃ vedanaṃ labhitvā. Sukhaṃ somanassanti sukhañceva somanassañca. Ayanti purimavedanāya yathārahaṃ pacchimuppannānaṃ sukhasomanassānaṃ paccayabhāvo. Assādo nāma assāditabboti katvā. (D-abh-ṭ. I. 408.). 23 Yanti yasmā, yaṃ vā sukhaṃ somanassaṃ. Paṭiccāti ārammaṇapaccayādibhūtaṃ vedanaṃ labhitvā. Ayanti sukhasomanassānaṃ paccayabhāvo, sukhasomanassameva vā, “assādo”ti padaṃ pana apekkhitvā pulliṅganiddeso. (D-t. I. 150-1.). 24 Yathā cetaṃ sukhaṃ somanassaṃ, evaṃ iṭṭhārammaṇampi. Vuttampi cetaṃ – “so tadassādeti taṃ nikāmetī”ti “rūpaṃ assādeti abhinandati, taṃ ārabbha rāgo uppajjatī”ti, “saṃyojanīyesu, bhikkhave, dhammesu assādānupassino”ti ca. (Nett-ṭ. 20.). 25 Tattha assādīyatīti assādo, sukhaṃ somanassañca. Vuttañhetaṃ – “Yaṃ, bhikkhave, pañcupādānakkhandhe paṭicca uppajjati sukhaṃ somanassaṃ, ayaṃ pañcasu upādānakkhandhesu assādo”ti. (Nett-a. 19-20.). Yaṃ, bhikkhaveti ettha yanti paccattavacanaṃ, tañca sukhaṃ, somanassanti dvayena samānādhikaraṇanti katvā “assādīyatīti assādo, sukhaṃ,-somanassañcā”ti vuttaṃ. Sukhādivedanā viya manāpiyarūpādipi avītarāgassa assādetabbanti āha “evaṃ iṭṭhārammaṇampī”ti. (Nett-ṭ. 25-6.). 26 Assādeti etāyāti vā assādo, taṇhā. Taṇhāya hi kāraṇabhūtāya puggalo sukhampi sukhārammaṇampi assādeti. (Nett-a. 20.). 27 Yathā ca taṇhā, evaṃ vipallāsāpi. Vipallāsavasena hi sattā aniṭṭhampi ārammaṇaṃ iṭṭhākārena assādenti. (Nett-a. 20.). Iti katvā ayamattho diṭṭhābhinandanādibhāvato vipallāsesupi sambhavatīti āha “evaṃ vipallāsāpī”ti. Aniṭṭhampīti pi-saddena iṭṭhampīti yojetabbaṃ. (Nett-ṭ. 26.).
  28 S. II. 71. 29 Dhs-a. 84. 30 Sabhāvato saṅkappato ca yaṃ iṭṭhaṃ, tadanubhavanaṃ iṭṭhākārānubhavanaṃ vā iṭṭhānubhavanaṃ. (Ml-ṭ. I. 37.). 24 31 Dhs-a. 84. 32 In many places, the body is considered as the vatthu (base) of the vedanā. 33 Sampayutte vatthuñca karajakāyaṃ sukhayati laddhassāde anuggahite karotīti sukhā. Sukhāti vedanāsaddamapekkhitvā sukhabhāvamattassa appakāsanena napuṃsakaliṅgatā na katā. (Ml-ṭ. I. 37.). 34 Suṭṭhu vā khādati, khaṇati vā kāyikaṃ ābādhanti sukhaṃ. (Vsm-ṭ. II. 136.).
  This definition is given for the bodiliy pleasure. When the word sukha is defined based on anubhavana bheda, the phrase “mānasikaṃ ābādhaṃ” must be insterted.
  35 Sukaraṃ okāsadānaṃ etassāti sukhanti apare. (Vsm-ṭ. II. 136.). 36 Dhs-a. 84. 37 Dhs-a. 84. 38 Dukkhayatīti dukkhaṃ, kāyaṃ, sampayuttadhamme ca vibādhatīti attho. (Vsm-ṭ. II. 136.). 39 Vsm-ṭ. II. 136. This definition is given for the bodiliy pain. When the word dukkha is defined based on anubhavana bheda, the phrase “mānasikaṃ assādaṃ” must be insterted.
  40 Dukkaraṃ okāsadānaṃ etassāti dukkhanti apare. (Vsm-ṭ.. II. 136.). 41 Dhs-a. 84. 42 Dhs-a. 84. 43 Ml-ṭ. I. 37. 44 Ml-ṭ. I. 37. 45 Asamānapaccayehi ekajjhaṃ uppattito samānapaccayehi ekajjhaṃ uppatti sātisayāti ukkaṃsagativijānanavasena “samānapaccayehi sahuppattikāti attho”ti vuttaṃ. (Anu-ṭ. I. 40.). 46 Srd-ṭ. I. 323. 47 Atha vā uppajjanaṃ uppādo, uppajjati etasmāti uppādoti duvidhopi uppādo ekuppādāti ettha ekasesanayena saṅgahitoti iminā adhippāyena “samā…pe… attho”ti vuttaṃ siyā. (Anu ṭ. I. 40.). 48 Evamapi avinibbhogarūpesu ekaṃ mahābhūtaṃ sesamahābhūtopādārūpānaṃ nissayapaccayo hotīti tena tāni ekavatthukānīti, cakkhādinissayabhūtāni vā bhūtāni ekaṃ vatthu etesu sannissitanti ekavatthukānīti kappentassa tesaṃ sampayuttatāpatti siyāti tannivāraṇatthaṃ “ekārammaṇā”ti vuttaṃ, ye ekuppādā…pe… ekārammaṇā ca honti, te sampayuttāti. (Ml-ṭ. I. 37.). Tena tāni ekavatthukānīti etassa ca “kappentassā”tiādinā sambandho. Tattha purimavikappe ekaṃ vatthu nissayo etesanti yojanā, na ekaṃyeva vatthūti. Ekekabhūtassa bhūtattayanissitattā catubhūtanissitattā ca upādārūpānaṃ. Dutiyavikappe pana ekaṃyeva vatthu etesu nissitanti yojanā. Nissayanissitatāsaṅkhātaupakāropakattabbabhāvadīpanaṃ ekavatthukavacananti dutiyavikappe mahābhūtavasena yojanā katā. Itarathā ekaṃ vatthu etesūti samāsatthabhāvena upādārūpānampi pariggaho vattabbo siyā. (Anu-ṭ. I. 40.). 25 49 Sahuppattikānaṃ rūpārūpānañca aññamaññasampayuttatā āpajjeyyāti “ekanirodhā”ti vuttaṃ, ye samānuppādā samānanirodhā ca, te sampayuttāti rūpārūpānaṃ aññamaññasampayogo nivārito hoti. Evamapi avinibbhogarūpānaṃ aññamaññasampayuttatā āpajjeyyāti “ekavatthukā”ti vuttaṃ, ye ekuppādā ekanirodhā ekavatthukā ca, te sampayuttāti. Evamapi avinibbhogarūpesu ekaṃ mahābhūtaṃ sesamahābhūtopādārūpānaṃ nissayapaccayo hotīti tena tāni ekavatthukānīti, cakkhādinissayabhūtāni vā bhūtāni ekaṃ vatthu etesu sannissitanti ekavatthukānīti kappentassa tesaṃ sampayuttatāpatti siyāti tannivāraṇatthaṃ “ekārammaṇā”ti vuttaṃ, ye ekuppādā…pe… ekārammaṇā ca honti, te sampayuttāti. (Ml-ṭ. I. 37.). 50 Pañcaviññāṇasampaṭicchanānanti Kiriyamanodhātucakkhuviññāṇādayopi pākaṭoyamatthoti. (Anu-ṭ. I. 40.). idaṃ hi nidassananti daṭṭhabbaṃ. ekārammaṇābhinnavatthukā cāti 51 Santīraṇādīnanti ādi-saddena voṭṭhabbanajavanatadārammaṇāni saṅgayhanti, etāni ca sampaṭicchanādīni cutiāsannāni idhādhippetānīti daṭṭhabbaṃ. Tāni hi taduddhaṃ kammajarūpassa anuppattito ekasmiṃyeva hadayavatthusmiṃ vattanti, itarāni pana purimapurimacittakkhaṇuppanne hadayavatthusmiṃ uttaruttarāni pavattantīti. (Anu-ṭ. I. 40.). 52 Paṭilomato vā ekārammaṇāti vutte ekavīthiyañca pañcaviññāṇasampaṭicchanānaṃ nānāvīthiyaṃ parasantāne ca ekasmiṃ ārammaṇe uppajjamānānaṃ bhinnavatthukānaṃ sampayuttatā āpajjeyyāti “ekavatthukā”ti vuttaṃ, ye ekavatthukā hutvā ekārammaṇā, te sampayuttāti. Evamapi sampaṭicchanasantīraṇādīnaṃ sampayuttatā āpajjeyyāti “ekanirodhā”ti vuttaṃ, ye ekanirodhā hutvā ekavatthukā ekārammaṇā, te sampayuttāti. Kiṃ pana nānuppādāpi evaṃ tividhalakkhaṇā honti, atha ekuppādā evāti vicāraṇāya ekuppādā eva evaṃ tividhalakkhaṇā hontīti dassanatthaṃ “ekuppādā”ti vuttaṃ. (Ml-ṭ. I. 37-8.). 53 Etthāha – “kasmā panettha kusalattikānantaraṃ vedanāttikova vutto”ti? Kismiṃ pana vuccamāne ayamanuyogo na siyā, apica avayavānaṃ anekabhedatādassanatthā tikantaradesanā. Sammāsambuddhena hi kusalattikena sabbadhammānaṃ tidhā vibhāgaṃ dassetvā puna tadavayavānaṃ kusalādīnampi anekabhedabhinnataṃ dassentena tesaṃ vedanāsampayogavibhāgavibhāvanatthaṃ “sukhāya vedanāya sampayuttā”ti vuttaṃ. Kusalā hi dhammā siyā sukhāya vedanāya sampayuttā, siyā adukkhamasukhāya vedanāya sampayuttā. Akusalā dhammā siyā sukhāya vedanāya sampayuttā, siyā dukkhāya vedanāya sampayuttā, siyā sampayogārahāti. adukkhamasukhāya vedanāya sampayuttā, tathā abyākatā Evaṃ kusalādidhammānaṃ paccekaṃ vedanābhedena vibhāgadassanatthaṃ kusalattikānantaraṃ vedanāttikaṃ vatvā idāni sukhasampayuttādīnaṃ paccekaṃ vipākādibhedabhinnataṃ dassetuṃ vedanāttikānantaraṃ vipākattiko vutto. Sukhasampayuttā hi dhammā siyā vipākā, siyā vipākadhammadhammā, siyā nevavipākanavipākadhammadhammā. Tathā adukkhamasukhasampayuttā, dukkhasampayuttā pana siyā vipākā, siyā vipākadhammadhammāti iminā nayena avasesattikānaṃ dukānañca tassa tassa anantaravacane payojanaṃ vibhāvetabbaṃ. (Anu-ṭ. I. 40-1.). 26
33. extra notes
  - avipākasukhavedanā is always javana
  - nyāya bindu (book) and in MN-a: a lady taken bya lion, a sensual person, and a monk
    - for the lion, food, for the sensual person, an object of pleasure, for the yogi, asubha
      - the asubha perception applies at any time, but not the others, so should be considered the true characteristic
34. notes
  - pleasant object
    - seen / considered as pleasant
      - felt as pleasant
      - felt as unpleasant
      - felt as neutral
    - seen as unpleasant
      - felt as pleasant
      - felt as unpleasant
      - felt as neutral
    - seen as neutral
      - felt as pleasant
      - felt as unpleasant
      - felt as neutral
  - kamma is decided based on the object’s nature, not the mental content
  - vipākacittas experience the object according to its nature
    - this shows that the object has an objective desirable / undesirable nature
  - body in general iṭṭha, but in parts aniṭṭha
    - bhante: iṭṭha quality is of the compound, arrangement, configuration, not individually; like a compound has qualities that an element by itself doesnt have
    - buddha’s relic are iṭṭha or aniṭṭha?
    - beautiful person, but with body parts in different location, not beautiful anymore
    - there must be some ultimate attribute in the way they are configures, because it decides whether the vipāka is kusala or akusala vipāka
notes
- wisdom that takes an ittha object as anittha or majjhatta is still wisdom; doesn’t mean wisdom can only see the ittha as ittha (seeing objects according to their real nature)
- deeper understanding of moha is not bearing the object
- taste of the mental content is necessary to explain the araht taking ittha as anittha without domanassa

main classification

[

sukhāya	dukkhāya	adukkhamasukhāya
63 su shg ct	3 du shg ct	55 adas shg ct
their 46 csk	their 21 csk	their 46 csk
(-ve,dosādi,vck)	(-ve,pī,lobhādi,vck)	(-ve,pī,dosādi)

tikamuttaka
su in 63 su shg ct
du in 3 du shg ct
adas in 55 adas shg ct
28 rūpa
Nibbāna

63 sukhasahagatacitta: 4 lmc, ku vip kv, so sn, hs, 12 kā so, 44 su jh
abhidhamma: reality itself is not included in what associates itself suttanta (some places): reality is included
V. Udāyi: how is Nibbāna a blissful state if sukhavedanā is absent there? V. Srpt: because of the absence of sukhavedanā

]

sabbasaṅgaha classification

khandhas

khandha	sukhāya	dukkhāya	adukkhamasukhāya
rūpa	-	-	-
vedanā	-	-	-
saññā	sañ in 63 su shg ct	sañ in 3 du shg ct	sañ in 55 adu asu ct
saṅkhāra	their 45 csk	their 20 csk (-ve, sañ,	their 45 csk
	(-ve, sañ, dosādi, vici)	pī, lobhādi, vici)	(-ve, sañ, pī, dosādi)
viññāṇa	63 su shg ct	3 du shg ct	55 adu asu ct

tikavimuttadhammas need not be mentioned

āyatana

āyatana	sukhāya	dukkhāya	adukkhamasukhāya
cakkhu	-	-	-
sota	-	-	-
ghāna	-	-	-
jivhā	-	-	-
kāya	-	-	-
mano	63 su shg ct	3 du shg ct	55 adu asu ct
rūpa	-	-	-
sadda	-	-	-
gandha	-	-	-
rasa	-	-	-
phottabba	-	-	-
dhamma	their 46 csk (-ve, dosādi, vici)	their 21 csk (-ve, pī	their 46 csk (-ve, pī,
		lobhādi, vici)	dosādi)

dhātu

dhātu	sukhāya	dukkhāya	adukkhamasukhāya	tikamuttaka
cakkhu	-	-	-	cakkhu
sota	-	-	-	sota
ghāna	-	-	-	ghāna
jivhā	-	-	-	jivhā
kāya	-	-	-	kāya
rūpa	-	-	-	rūpa
sadda	-	-	-	sadda
gandha	-	-	-	gandha
rasa	-	-	-	rasa
phottabba	-	-	-	p,t,v
cakkhuviñ	-	-	2 Cv	-
sotaviñ.	-	-	2 Sv	-
ghānaviñ.	-	-	2 Ghv	-
jivhāviñ.	-	-	2 Jv	-
kāyaviñ.	ku vip kv	aku vip kv	-	-
mano	-	-	Pa and 2 Sp	-
manoviññāṇa	62 su shg ct	2 dmc	44 adu asu ct	-
dhamma	their 46 csk (-ve,	their 21 csk (-ve, pī	their 46 csk (-ve, pī, dosādi)	su in 63 su ct
	dosādi, vici)	lobhādi, vici)		du in 3 du ct
				adas in 55 ct
				16 sukhumarūpa
				Nibbāna

sacca

sacca	sukhāya	dukkhāya	adukkhamasukhāya	tikamuttaka
dukkha	31 lok su shg ct	3 du shg ct	47 lok adu asu ct	su ve in 31 lok su ct
	their 45 csk (-ve, lo, dosādi, vici)	their 21 csk (-ve, pī,	their 45 csk (-ve, pī,	du ve in 3 du ct
		lobhādi, vici)	lobha, dosādi)	adas ve in 47 adas ct
				28 rūpa
samudaya	lobha in 4 su shg lmc	-	lobha in 4 adas lmc	-
nirodha	-	-	-	Nibbāna
magga	8 mgg in 16 su shg mg ct*	-	7 mgg (-vtk) in 4 adas mg ct	-
vinimmutta	16 su shg mg ct	-	4 adas mg ct	su ve in 16 su mg
	their 27 csk (-ve, 8mgg, app)		their 25 csk (-ve,7 mgg,vit,vic,pī,app)	su ve in 16 su ph
	16 su shg ph ct		4 adas ph ct	adas ve in 4 adas mg
	their 35 csk (-ve, app)		their 32 csk (-ve,vtk,vcr,pī,app)	adas ve in 4 adas ph

*8 mgg 1 time, 7 mgg 3 times
62 su shg ct
- 31 lok
- 4 su v
- som sn
- hs
- 12 kā so
- 12 rpvcr
32 loku
does app. arise with upekkhāvedanā? acc. to this tika, yes

3. Vipākattika

Pāḷi

vipākadhammā
vipākadhammadhammā
nevanipākanavipākadhammadhammā

meaning

[

vipākadhammā: resultant dhammas
- note: kammajarūpas are not included in vipāka (:q: why?)
vipākadhammadhammā: the dhamma that possesses the nature / capacity of producing vipāka – lokiya kusala and akusala cittuppādas
- paṭṭhāna (kammapaccaya): only cetanā has the capacity to produce vipāka, but here the whole cittuppāda is taken
- paṭiccasamuppāda (kammabhava): cetanā or cittuppāda does not include lokuttara magga; here it is included
nevanipākanavipākadhammadhammā: neither

]

vipāka (my class notes)
1. 2 types
  - phala
  - pakkaphala (ripened)
    - pāka:
      - pāka
      - visiṭṭha pāka (vipāka)
2. hetu vs phala
  - normally, different realities
  - in pakkaphala: hetu ripens as phala; as if there were 2 stages (kammaṁ vipacati)
    - kammaṁ vipākaṁ hoti (becomes): manner of saying, in truth, they are different realities
3. lakkhaṇādi
  - lakkhaṇa:
    - nirussāhasantabhāvalakkhaṇaṁ (and kammassakatattā)
      - nirussāha (na ussāha): effortless: not produced by effort and are produced by past kamma
        
        ussāha / byāpāra / vyāpāra (effort): not vīriya or cetanā; here, pavatti ākāra (the way the mind exists); differs in intensity between javanas (stronger) and others (weaker)
        
        vip > Ma > J
        
        vip > Pa > vip > Vo > J > vip
        
        cetanā has an important connection here
        
        saussāha / sabyāpāra: effortful; kamma- and kiriya- cittas
        
        payoga:
        
        cittābhisaṅkhāra payoga
        
        sammā / micchā payoga
        
        note:
        
        cittas other than vipākas can be made to arise by effort, but not vipākas
        
        (:q: vipākas being nirussāha refer to them not having effort or not arising due to effort? or both?)
        
        payogasampatti / vipatti: give the chance to ku / aku vipākas to arise
        
        in this case, this effort is necessary for the arising of the vipāka: vipāka just gives the opportunity for it to arise, not produce it;
        
        kammassakatattā: vipāka arises due to the kamma, not the payoga
      - santa: “peaceful” for not having ussāha
      - phalacitta: special case, produced by magga, but also has effort, so it arises due to effort
  - rasa:
  - paccupaṭṭhāna:
  - padaṭṭhāna
pdf notes
1. The vedanāttika is constituted with three padas
  - (1). Vipākā dhammā – non-self-realities which are the ripen stage of kamma, which have effortless and peaceful nature.
  - (2). Vipākadhammadhammā (vipkākadhammā dhammā)1 – non-self-realities that have a ripening nature and are endowed with effort to produce vipāka.
  - (3). Adukkhamasukhāya vedanāya sampayuttā dhammā – non-self-realities that neither have a peaceful and effortless vipāka nature nor have effort to produce vipāka.
2. vipāka and vipākadhamma – meaning
  1. vipāka – sabhāvattha saṃvaṇṇaṇā
    
    vipāka: vipāka citta cetasikas: those that arise as a result of past kamma
    
    vipākadhamma: kusalākusala cittacetasika: those that produce vipāka cittacetasikas
    
    pṭn-a:
    - vipāka: nirussāhasantabhāvā vipākā: nature without effort and peaceful
    ussāha / byāpāra: effort or active striving; the “manner” (pavatti ākāra) found in action producing minds (kiriyamaya cittuppāda), that is, in wholesome, unwholesome and javana3 consciousness; (involvement/engagement/activity); not the same as the mental factor of viriya (energy)
    
    nirussāha / santabhāva: without such effort
    - both together are called vipākabhāva
    Therefore, the intrinsic nature of vipāka (vipākaṭṭha) is being without effort (nirussāhaṭṭha) and being peaceful (santaṭṭha).
  2. Explanation from the Mūlaṭīkā
    
    The Mūlaṭīkā explains the effortlessness and peacefulness of vipāka as follows:
    
    1Atthasālinī Atthayojanā. 76.
    
    2Nirussāhasantabhāvena nirussāhasantabhāvāya upakārako vipākadhammo vipākapaccayo. (Pp-a. 349.).
    
    3Kiriyāmaya minds are used in many places to refer to javana minds. However, in expressions such as “kiriyamayacittasamuṭṭhānavāyodhātu,” it appears that manodvārāvajjana is also included. 1
    
    So hi vipākānaṃ payogena asādhetabbatāya payogena aññathā vā sesapaccayesu siddhesu kammassa katattāyeva siddhito nirussāho santabhāvo hoti, na kilesavūpasamasantabhāvo, tathāsantasabhāvato yeva bhavaṅgādayo duviññeyyā.
    
    Let us analyze this passage.
    
    According to this passage, vipāka is without effort and peaceful for two reasons: it should not be produced by effort, and it arises even without present effort. There are two types of payoga in this passage.
    
    (1). Cittābhisaṅkhāra payoga – This means mental construction or mental preparation, such as thinking: “I should give alms,” “I should kill my enemies,” “I should eat,” “I should do this or that,” or even, “What cannot be done by a person with desire? Therefore, I should fulfill the perfections through my desire.” In this way, the mind is intentionally focused and shaped toward action. This mental construction is called abhisaṅkhāra, and that itself is called payoga. (2). Sammā or micchā payoga – Some past wholesome kamma ripens and gives results when success of means (payoga sampatti) is present – this is called sammā payoga or correct application of effort. Some past unwholesome kamma ripens and gives results when failure of means is present (payoga vipatti) – this is called micchā payoga or wrong application of effort. Here, sammā or micchā payoga means the kind of supporting condition that becomes a root cause for the arising of the result of kamma (kamma-phaluppatti-mūlahetubhūto payogo).
    
    Therefore, the nature of vipāka (vipākabhāva) – its effortlessness and peacefulness — should be understood as follows: (1). “Payogena asādhetabbatā” – Vipāka is not to be produced or created by mental effort or construction. Action-producing minds (kiriyāmaya cittas) arise through mental construction, such as intentional striving and planning. But vipāka minds are not things that should be intentionally created or brought into being. (2). “Payogena aññathā sesapaccayesu siddhesu kammassa katattāyeva siddhibhāvo” – Even without correct or wrong application of effort, when the other necessary supporting conditions are present, vipāka arises simply because the kamma was done in the past. This, too, is called its effortlessness and peacefulness. Because the Buddha taught that some past wholesome and unwholesome kamma ripens when success or means or failure of means is present, someone might think that vipāka arises because of that sammā or micchā payoga. However, even without such payoga, when other supporting factors such as gati sampatti (success of destination), gati vipatti (failure of destination), upadhi sampatti (success of appearance), upadhi vipatti (failure of appearance) and other necessary conditions such as nāma rūpa are present, vipāka arises simply because the past kamma was performed.
    Therefore, vipāka does not arise from a present effort. Its effortlessness and peacefulness mean: It is not to be created by mental construction, and it arises because of past kamma, even without the application of correct or wrong effort. Vipāka states should not be produced by mental construction (cittābhisaṅkhāra). 2 Yet, vipāka can appear when the application of correct or wrong effort is present, and it can also appear when they are not present. Therefore, whether sammā payoga or micchā payoga exists or not, vipāka arises because the kamma was done in the past. This is explained in the Anuṭīkā as follows: Kammassa katattāyeva payoge sati asatipi ti vuttamatthaṃ avadhāraṇena dassento vipākānaṃ nirussāhattaṃ pākaṭaṃ karoti. The minds of those who have attained jhāna4 and of Arahants are also peaceful. This peacefulness is due to the defilements being suppressed or destroyed in their mental continuum. But the peacefulness of vipāka described here is not due to the suppression or destruction of defilements. It is peaceful because it should not be produced by mental construction, and it arises simply because past kamma was done. That is why the Mūlaṭīkā says: “na kilesavūpasamasantabhāvo.”5 Furthermore, because vipāka is so peaceful in nature, even states such as bhavaṅga are difficult to be known clearly: “tathāsantasabhāvato yeva bhavaṅgādayo duviññeyyā.”
    
    cdvml (paṭṭhāna prakaraṇa sannaya) on vipākacittas:
    - ku, aku, ki cittacetasikas possess ussāha in carrying out their own functions, such as perceiving and knowing
    - ussāha here is not vīriya but a high active force of the functional speed that belongs to each of these states
    - cittacetasikas with low functional speed are not capable of performing special actions such as giving and other deliberate deeds
    - Vipāka mind and mental factors, on the other hand, are states that arise without effort, due to past wholesome and unwholesome kamma. Therefore, their functional speed in activities such as perceiving and knowing is very weak. Because they do not arise as acts of performing special actions such as giving, they do not require the strong functional speed that wholesome, unwholesome and functional mind and mental factors possess.
    - since these vipāka mind and mental factors are without effort, they are also peaceful. The peacefulness of mind and mental factors is of two kinds:
    - (1). Peacefulness due to the removal of defilements. The minds of those who have attained jhāna and of the Noble Ones are peaceful because defilements have been removed. Especially, the mind of an Arahant is peaceful for this reason.
    - (2). Peacefulness due to slowness of functional speed. Mind and mental factors can also be peaceful because they function slowly. The peacefulness of vipāka minds is not due to the removal of defilements, but due to their slowness of functional speed.
    4 Na kilesavūpasamasantabhāvo yathā taṃ santānesu jhānasamāpattīsūti adhippāyo. (Anu-ṭ. III. 233.).
    
    5 Nirussāhasantabhāvenāti etena saussāhehi vipākadhammadhammehi kusalākusalehi sārammaṇādibhāvena sadisavipākabhāvaṃ dasseti. So hi vipākānaṃ payogena asādhetabbatāya payogena aññathā vā sesapaccayesu siddhesu kammassa kaṭattāyeva siddhito nirussāho santabhāvo hoti, na kilesavūpasamasantabhāvo… (Ml-ṭ. III. 172.).
    
    From all the above, what becomes clear is this: Wholesome and unwholesome kamma must be produced through cittābhisaṅkhāra payoga (effort of mental construction), whereas vipāka should not be produced through cittābhisaṅkhāra payoga. However, a question now arises: What causes vipāka minds to arise? What is the force that produces them? The Dhamma states that they arise because kamma was done in the past. Therefore, now we must explain the phrase: “kammassa katattā upacitatta” — “because kamma was done and accumulated.” For this purpose, first the term “vipākadhammadhammā” must be explained. Sabhāvattha saṃvaṇṇaṇā of the term “vipākadhamma”
    “Vipākadhamma” refers to realities (states) whose nature is to produce vipāka in the future – “vipākajanakaṭṭhena vipākasabhāvā, vipākapakatikā.”6 They are wholesome and unwholesome states. In another way of speaking, they are states whose nature is to ripen – “vipākapakatikāti vipaccanapakatikā.”7 Among them, wholesome states produce desirable vipāka in the future, and unwholesome states produce undesirable vipāka in the future. The natural meaning of vipākadhamma states is “having effort and involvement, and having the nature of producing vipāka” – “saussāha-sabyāpāra-savipākaṭṭho.” As explained above, “ussāha” refers to the manner found in action-producing mind-moments.
    
    This itself is also called “byāpāra” (involvement/activity). Being endowed with effort is meant by “saussāhaṭṭha,” and being endowed with activity is meant by “sabyāpāraṭṭha”
    
    There is a group of states that possess this effort and activity. These states also have the nature of producing vipāka (“savipākaṭṭha”). Therefore, mind and mental factors that, with effort and activity, produce vipāka are meant by the term vipākadhamma.
    
    Sahussaṭṭha, sabyāpāraṭṭha and savipākaṭṭha Now we shall study these three properties of vipākadhamma in detail.
    - sabyāpāraṭṭhena vipākadhammā
      - vsm-ṭ: being endowed with effort, being suitable (yogya) for producing vipāka
        
        because a state exists in a certain way, vipāka can arise from it
        
        sabyāpāratoti saīhato. tena yathā pavattamānāyassā vipākena bhavitabbaṃ, tathā pavattiṃ vadanto vipākuppādanayogyatamāha
        
        this refers to the “manner” found in vipākadhammas
      - Having bodily and verbal effort in bodily and verbal acts.9 Good actions
    such as giving and bad actions such as killing are performed with wholesome and unwholesome mentalities.
    This second characteristic is also found in the eighteen functional javana consciousnesses and the four fruition consciousnesseses as well.
    
    6 Vipākadhammadhammāti vipākasabhāvadhammā. Yathā jātijarāsabhāvā jātijarāpakatikā sattā jātidhammā jarādhammāti vuccanti evaṃ vipākajanakaṭṭhena vipākasabhāvā vipākapakatikā dhammāti attho. (Dhs-a. 84.).
    
    7 Ml-ṭ. I. 38.
    - saussāhaṭṭhena vipākadhammā
      - having the capacity 10 of producing vipāka
      - having javana effort 11 – meaning being endowed with the speed of javana this second characteristic is also found in the eighteen functional javana consciousnesses and the four fruition consciousnesses
    - savipākaṭṭhena vipākadhammā
      - note: savipāka can be explained as an abhidhānattha meaning of the term “vipākadhamma,” but explaining it as a intrinsic natue (sabhāvattha) helps one gain a clearer understanding of vipākadhamma states
      - having the nature of producing vipāka (vipākajanakaṭṭha)
        
        the nature of producing vipāka when other conditions come together.12 because of this nature of producing vipāka, the dhammasaṅgaṇī commentary describes vipākadhamma states as “vipākasabhāvā” and “vipākapakatikā.” this means they are states whose nature is to ripen – “vipākapakatikāti vipaccanapakatikā.”
      - note: for a state to be a vipākadhamma, it is not necessary that it must actually produce vipāka. it is enough that it has the nature or capacity to produce vipāka. therefore, even wholesome higher-knowledge consciousnesses (kusala abhiññā cittuppāda) and ahosikamma cittuppāda are called vipākadhamma, even though they do not actually produce any vipāka. thus, the term “vipākajanakaṭṭha” in the commentary means the nature of being able to produce vipāka, not the actual act of producing vipāka.
        
        the capacity to give rise to vipāka “vipākupādanasamatthaṭṭha”.13
      - in brief, the intrinsic characteristics of vipāka-dhamma are: having effort aimed at producing vipāka and having the capacity to produce vipāka
    - footnotes
      - 9 Kāyakammādibyāpārasabbhāvato vā sabyāpārato. (Vsm-ṭ. II. 159.).
      - 10 Saussāhatoti sasattito, tena vipākuppādanasamatthataṃ. (Vsm-ṭ. II. 159.).
      - 11 Javanussāhavasena saussāhato. (Vsm-ṭ. II. 159.).
      - 12 Savipākatoti vipākasabbhāvato, tena paccayantarasamavāyenassā vipākanibbattanaṃ. (Vsm-ṭ. II. 159.).
      - 13 Vipākuppādanasamatthatāvasena savipākatoti evamettha attho veditabbo. (Vsm-ṭ. II. 159.).
    explained in some places: saussāha and sabyāpāra are together the capacity to produce results k– saussāhanti phaluppādanasamatthatāvasena sabyāpāraṃ 14
    - 14 Kaṇhasukkasappaṭibhāganti kaṇhañceva sukkañca. Tañca kho sappaṭibhāgaṃ savipakkhaṃ katvā. Kaṇhaṃ paṭibāhitvā sukkaṃ, sukkaṃ paṭibāhitvā kaṇhanti evaṃ sappaṭibhāgaṃ katvā kaṇhasukkaṃ desesi, kaṇhaṃ desentopi ca saussāhaṃ savipākaṃ desesi, sukkaṃ desentopi saussāhaṃ savipākaṃ desesi. (D-a. III. 66.).
    - Saussāhanti phaluppādanasamatthatāvasena sabyāpāraṃ. Tenāha “savipāka”nti. Vipākadhammanti attho. (D-ṭ. III. 63.).
    Also, being endowed with javana speed is a characteristic of vipākadhamma.15
    
    The saussāha nature of vipāka-dhamma can be briefly described as: Effort in bodily and verbal construction (kāyāṅga and vācāṅga abhisaṅkhāra), and effort in actions that will ripen in the future.16
    
    What has been explained above refers to the saussāha and sabyāpāra nature of wholesome and unwholesome minds.
    
    However, functional minds (kiriya citta) also have saussāha and sabyāpāra natures. These two natures found in kamma cittas and kiriya cittas should be clearly distinguished. Now, let us discuss these two types of sabyāpāra (saussāha) natures.
    
    (Note: Although all functional minds have saussāha and sabyāpāra natures, from this point onward, only functional javana minds excluding the two adverting minds (āvajjana) are considered as saussāha-sabyāpāra minds.)17
    
    Nature of “sabyāpāra,” which is also “saussāha” As explained above, “ussāha” or “byāpāra” refers to the manner found in action-producing mind-moments. It is not the same as viriya (the mental factor of energy). There are two forms of being sahussāha and sabyāpāra:
    - savipākatāvisiṭṭha sabyāpārasahussāhatā 18
      - having activity and effort that are distinguished by the ability to produce vipāka, or by the nature of producing vipāka. Let us call this “savipāka sabyāpāra nature”
    - avipākatāvisiṭṭha sabyāpārasahussāhatā 19
      - having activity and effort that are distinguished by the inability to produce vipāka, or by the nature of not producing vipāka. Let us call this avipāka sabyāpāra nature
    - footnotes
      - 15 Vipaccanasabhāvatā ca anupacchinnāvijjātaṇhāmānasantāne sabyāpāratā. (Ml-ṭ. I. 38.). Ettha ca “sabyāpāratā”ti etena āvajjanadvayaṃ vipākañca nivatteti, “anupacchinnāvijjātaṇhāmāne”ti iminā avasiṭṭhaṃ kiriyaṃ nivatteti. (Anu-ṭ. I. 41.).
      - 16 Nirussāhasantabhāvo nāma kusalākusalānaṃ viya kāyaṅgavācaṅgābhisaṅkharaṇakiccesu ca āyatiṃ vipaccanakiccesu ca nirussāhabhāvena santabhāvo. Na kilesu pasantabhāvena. (Adp. 261.). The Anudīpanī passage quoted above explains the nirussāha (effortless) and santa (peaceful) nature of vipāka. In accordance with that, the meaning of “saussāha bhāva” should be understood.
      - 17 In expressions such as “kiriyamayacittasamuṭṭhānavāyodhātu,” it appears that manodvārāvajjana is also regarded as a kiriyāmaya mind. Likewise, in the Visuddhimagga Ṭīkā (Vsm-ṭ. II. 159), all functional minds are generally described as having the sabyāpāra nature. Therefore, it also seems that pañcadvārāvajjana is also considered to be sabyāpāra.
      - 18 Kiriyābyākatāya savipākato savipākatāvisiṭṭhasabyāpārasaussāhato vāti. (Vsm-ṭ. II. 159.). 6
    There is a reason for savipāka sabyāpāra nature. This becomes clear from the definition of vipākadhamma given in the Mūlaṭīkā: Vipaccanasabhāvatā ca anupacchinnāvijjātaṇhāmānasantāne sabyāpāratā 20 According to this, the cause of savipāka sabyāpāra nature is that the effortful consciousness arising in a mental continuum where ignorance (avijjā), craving (taṇhā), and conceit (māna) have not been destroyed.
    
    The nature of sabyāpā that is supported by undestroyed avijjā, taṇhā, and māna is stronger and more powerful than the sabyāpāra nature that does not receive such support. Therefore, even though the sabyāpāra nature may exist, it becomes capable of producing vipāka only when it is supported by undestroyed defilements. Sabyāpara nature that does not receive this support is not capable of producing vipāka. The Anuṭīkā states: Ussāhoti ca kiriyamayacittuppādassa pavattiākāro veditabbo, yo byāpāroti ca vuccati, na vīriyussāho. svāyaṃ yathā asamugghātitānusāyānaṃ kiriyamayacittuppādesu sātisayo labbhati, na tathā niranusāyānaṃ. tato eva te santasabhāvā vipākupādānabyāpārarahitāva honti.21 According to this passage, in beings who have not destroyed their latent tendencies (anusaya), this kind of effort is found strongly in their kiriyamayacittuppāda. In beings who are without anusaya, this kind of strong effort is not found to the same degree. Therefore, kiriyamayacittuppāda of beings without anusaya are peaceful in nature and are without the activity (effort) that produces vipāka. But kiriyamayacittuppāda of beings who still have anusaya do have effort that can produce vipāka. This extraordinary activity that is not found in kriyā javana minds but is found only in wholesome and unwholesome minds is called “high speed” (“adhika vega”). This speed is the “manner of existence” (pavatti ākāra) found in wholesome and unwholesome mental clusters. It is also called: the capacity to produce vipāka (sāmatthi), power (satti), and speed of kamma momentum (kamma vega). It is also called the “seed of resultants” (“vipāka bīja”).22 Because kamma intention (cetanā) possesses this power, it is like a state that is “sagabbha” – that is, pregnant with the fruit called vipāka.23 19 Kiriyābyākatā avipākato, avipākatāvisiṭṭhasabyāpārasaussāhato vāti evaṃ kusalākusalāya vuttavipallāsena. (Vsm-ṭ. II. 160.). 20 Ml-ṭ. I. 38. 21 Anu-ṭ. III. 232-3. 22 Sāpi hi sahajātānaṃ saṃvidahanasaṅkhātena kammabhāvena pavattattā kammaṃ eva nāma hotīti. Yasmā attano pavattākārasaṅkhātassa vipākabījassa nidahanaṃnāma, na tāvadeva bījakiccaṃ sampādeti. (Prd. 396.). 23 Savipākā ca sagabbhā viya oḷārikāti tabbipakkhato avipākā sukhumāti vuttā. (Ml-ṭ. II. 12.). 7 This same powerful cetanā is called “saṅkhāra” in the teaching of Dependent Origination. It is javana cetanā with the nature of sabyāpāra supported by avijjā. Therefore, the Tathāgata taught: “avijjāpaccayā saṅkhārā.” Accordingly, in the teaching of Dependent Origination, the “high speed” (savipāka-sabyāpāra bhāva) of cetanā should be understood as happening because of avijjā. According to the Paṭṭhāna, this strong activity or ability to produce vipāka that exists in wholesome and unwholesome cittuppādas actually resides in their cetanā. That is the “manner” found in wholesome and unwholesome cetanā. Therefore, wholesome and unwholesome cetanā are called “nānakkhaṇika kamma paccaya.” Vipāka minds arise because of this kammic speed. This should be understood from statements such as: “vipāko kammavegakkhittattā …”24 More precisely, vipāka arises because of the speed of past kamma. Vipāka states are not produced by cittābhisaṅkhāra. For this reason, vipāka minds are without effort (nirussāha) and are peaceful (santa).25 Although kriyā javana minds arise through mental construction (cittābhisaṅkhāra), they are peaceful because defilements such as avijjā have been destroyed in their mental continuum. Moreover, vipāka states that arise through the speed of kamma are like reflections of kamma (kamma paṭibimba sadisa). Therefore, the Visuddhimagga says: Kammavegakkhittā hi kammapaṭibimbabhūtā ca kāyakammādibyāpāravirahato nirussāhā vipākā.26 Mental factors such as alobha found in vipāka minds do not have sabyāpāra nature in the way that alobha and other mental factors in wholesome minds do.27 From this, two more characteristics of vipāka can be stated: (1). Kammavegakkhittaṭṭha – being driven or propelled by the speed of kamma, meaning being produced by the force of kamma. (2). Kammapaṭibimbaṭṭha – being like a reflection of kamma. Kusalākusalavāresu ca dhammapaṭisambhidā kusalākusalānaṃ paccayabhāvaṃ sattivisesaṃ sanipphādetabbataṃ passantī nipphādetabbāpekkhā hotīti taṃsambandheneva “tesaṃ vipāke ñāṇaṃ atthapaṭisambhidā”ti vuttaṃ. (Ml-ṭ. II. 194.). paccayabhāvo, Paccayabhāvaṃ sattivisesaṃ sanipphādetabbatanti padattayenāpi vipākadhammatamevāha. Sā hi vipākānaṃ hetubhāvato taduppādanasamatthatāya “sanipphādetabbatā”ti ca vuccati. (Anu-ṭ. II. 196.). 24 A-ṭ. I. 241; Ml-ṭ. I. 67; Vsm-ṭ. II. 500. sattiviseso, tehi sagabbhā viya hotīti 25 Tattha aṭṭhasāliniyā ayamadhippāyo – “satipi sabbesampi cittuppādānaṃ saṃvedayitasabhāvā ārammaṇānubhavane savipallāse pana santāne cittābhisaṅkhāravasena pavattito abyākatehi visiṭṭho kusalākusalānaṃ sātisayo visayānubhavanākāro. Yathā vikappaggāhavasena rāgādīhi tabbipakkhehi ca akusalaṃ kusalañca nippariyāyato ārammaṇarasaṃ anubhavati, na tathā vipāko kammavegakkhittattā, nāpi kiriyā ahetukānaṃ atidubbalatāya, sahetukānañca khīṇakilesassa chaḷaṅgupekkhāvato uppajjamānānaṃ atisantavuttittā, tasmā rajjanādivasena ārammaṇarasānubhavanaṃ sātisayanti akusalaṃ kusalañca uppajjitvā niruddhatāsāmaññena sesasaṅkhatañca bhūtāpagata”nti vuttaṃ. (A-ṭ. I. 241.). 26 Vsm-ṭ. II. 160. 27 Kammavegakkhittesu vipākesu alobhādisahagatakammapaṭibimbabhūtā viya pavattamānā alobhādayoti pañcaviññāṇesu viya nidānarahitatā sotapatitatāti daṭṭhabbā. (Ml-ṭ. II. 141.). 8 This point is explained by the Venerable Rerukāne Candawimala Mahā Thera in the Paṭṭhāna Pakaraṇa Sannaya under the lesson on maggappaccaya as follows: Vipāka minds arise without effort and by the force of the kamma. Therefore, the cetanā associated with vipāka minds does not become a nānakkhaṇika kamma paccaya. Now, let us examine the speed of past kamma.
  3. The Phrase “(purāṇassa) kammassa katattā upacitatta” and the speed of kamma
    
    Past kamma – that is, wholesome and unwholesome cetanā, or wholesome and unwholesome cittuppāda in which cetanā is the chief factor – is called “old kamma” (purāṇa kamma). Because old kamma has been done, vipāka arises. This idea is expressed in passages such as: “Kammassa katattā upacitattā uppajjati cakkhuviññāṇaṃ.” Here, “kammassa katattā” means “because kamma has been done.” The phrase “kammassa upacitattā” conveys several meanings: (1). First, it means that kamma has been built up strengthening it.28 That is, it has been made powerful in such a way that it can block the result of another kamma and make room for its own vipāka to arise.29
    - note: if it gave result, it overcame other kammas in giving result
    (2). Second, it means that kamma has been done in a way it builds the cycle of death and rebirth (cuti and paṭisandhi), allowing the process to grow and continue.30
    - note: maggacetanā is maggassa katattā bhāvitattā, not upacitattā
      - upacita accumulated: used for lokiya, not lokuttara
    Thus, “kammassa upacitattā” means that kamma has been performed in a way that is capable of producing vipāka.
    
    What does “capable of producing vipāka” mean? This should be understood in accordance with the Buddha’s teachings.
    
    In many places, the Tathāgata taught that kamma follows the person who performs it, that both good and bad deeds take time to ripen, and that a being experiences suffering until bad kamma is exhausted.
    
    For example: na hi pāpaṃ kataṃ kammaṃ sajju khīraṃva muccati ḍahantaṃ bālamanveti, bhasmacchannova pāvako
    
    pāpopi passati bhadraṃ, yāva pāpaṃ na paccati, yadā ca paccati pāpaṃ, atha pāpo pāpāni passati.
    
    28 Ml-ṭ. I. 303.
    
    29 Upacitattāti yathā aññassa vipākaṃ paṭibāhitvā attano vipākābhimukhaṃ hoti tathā vaḍḍhitattā. (Ml-ṭ.. I. 124.). “Upacitattā”ti padaṃ saṅgayhati “asādhāraṇakammapaccayavasenā”ti vuttattā. “upacitattāti laddhāsevanattā”ti keci vadanti, taṃ paṭhamajavanassa na yujjati anāsevanattā. Tathā ca sati tassa vipākadānameva na siyāti tato aññathā atthaṃ dassento “yathā”tiādimāha. Tattha vipākābhimukhanti vipākadānābhimukhaṃ katokāsaṃ. Katokāsatā ca anādimhi saṃsāre anekesaṃ kammānaṃ katānaṃ atthitāya parassa paṭibāhanena hotīti “aññassa vipākaṃpaṭibāhitvā”tiādi vuttaṃ. Vaḍḍhitatā ca sakammassa baladānasamatthatāvasena attano kāraṇehi abhisaṅkhatatā. (Anu-ṭ. I. 131-2.).
    
    30 Lokuttaravipākampi kusalasadisattā kusalānugatikameva katvā bhājitaṃ. Yasmā pana tebhūmakakusalaṃ cutipaṭisandhivasena vaṭṭaṃ ācināti vaḍḍheti, tasmā tattha katattā upacitattāti vuttaṃ. Lokuttaraṃ pana tena ācitampi apacināti, sayampi cutipaṭisandhivasena na ācināti, tenettha ‘Katattā upacitattā’ti avatvā katattā bhāvitattāti vuttaṃ. (Dhs-a 328)
    
    Bhadropi passati pāpaṃ, yāva bhadraṃ na paccati, Yadā ca paccati bhadraṃ, atha bhadro bhadrāni passati
    
    Na tāva kālaṃ karoti – yāva na taṃ pāpaṃ byantī hoti
    
    These verses illustrate this point.
  4. Views of the Kassapika and Other Schools, and the Theravāda View
    
    Kassapika (Suvarṣa Kāśyapīya) school: believed that past kamma accumulates and remains stored, and that it exists separate from consciousness (citta vippayutta). They called this “kammūpacaya”.
    - they consider their founder V. Mahakassapa
    - sarvastivādins: all past and future is stored
    Andhaka and Sammītiya schools: held similar views
    
    Theravādins: rejected it – kamma in those teachings is the capacity of vipākadhamma to produce results, not a stored past kamma itself
    - Kathāvatthu Anuṭīkā: *Yaṃ pana ‘na tāva kālaṃ karoti, yāva na taṃ pāpaṃ byantī hotī’ti sutte vuttaṃ, taṃ yasmiñca santāne kammaṃ katūpacitaṃ, tattha tenāhitaṃ taṃ phaluppādanasamatthataṃ sandhāya vuttaṃ, na atītassa kammassa dharamānasabhāvattā.31 According to this, when the Tathāgata spoke of “until bad kamma is exhausted,” “good and evil that ripen,” or “evil that follows like fire covered by ashes,” he was referring to this: In a mental continuum where kamma has been done and built up (katūpacita), the kamma has placed there a capacity or power to produce its result – that is, kamma power (kamma satti). Therefore, one should not think that past kamma is stored somewhere as a separate, existing entitiy. Rather, what is “stored” is the capacity or power of kamma to produce vipāka.
    - note: jhānavega: comm.: being remains rupa arises as long as jhānavega is not exhausted; it’s the kammavega of the 5th jhānacitta
      - jnkbvs: kammavega associates the mental and material stream
        
        bhante: resembles the higg’s field
        
        see also higg’s boson
    What is this “power to produce vipāka”? It is nothing other than: (1). The kamma power in vipākadhamma, (2). Activity (byāpāra), (3). Effort (ussāha), (4). The manner of existence (pavatti ākāra) of cetanā, and (5). The “seed of vipāka” (vipāka bīja).
    
    Therefore, whenever the Dhamma says “kammassa katattā upacitatta” – meaning “because kamma was done and built up (so as to be capable of producing vipāka)” – it should be understood that kamma cetanā has placed in the mental continuum the power or capacity to produce its result
    
    Thus, the “being done” (katatta) and “being built up” (upacitatta) of kamma mean that kamma has deposited in the continuum its own ability or power to produce vipāka.
    
    For this reason, the Paramatthadīpanī says: *Cetanā nāma pavattamānā dve kiccāni sādhenti sahajātānaṃ saṃvidhānañca āyatiṃ vipākapātubhāvatthāya tasmiṃ santāne attano pavattākārasaṅkhātabījanidhānañcāti. Tattha
    
    31 Anu-ṭ. III. 97.
    
    saṃvidhānakiccaṃ hoti. Bījanidhānakiccaṃ pana sabbacetanāsādhāraṇaṃ kusalākusalabhāvappattāya eva cetanāya hotī’ti vuttaṃ sahajātācetanātiādi.32
    - organizing coexisting mentalities
    - storing the bīja in that mind stream in order to produce vipāka in the future
    This means, cetanā performs two functions: (1). It organizes the associated mental states, and (2). It deposits in the mental continuum a “seed” which is its manner of existence (pavatti ākāra), so that vipāka may arise in the future.
    
    The first function belongs to all cetanā. The second function – depositing the seed – belongs only to cetanā that is wholesome or unwholesome. Because vipāka arises from the kamma speed that has been deposited in the mental continuum by past kamma, vipāka states are without effort (nirussāha). They are not produced by cittābhisaṅkhāra (mental construction). For this reason, vipāka states do not themselves have activity aimed at producing further vipāka. Even in the case of the functional minds of Arahants, where effort is still present, if there is no activity aimed at producing vipāka, then it is obvious that vipāka minds, which are without effort, also do not have such activity. Therefore, vipāka minds that arise from the speed of past kamma do not possess the power of nānakkhaṇika kamma paccaya. It is important to discuss a few more points about this kamma speed that has been explained above.
    
    32 Cetanānāma pavattamānā dve kiccāni sādheti sahajātānaṃ saṃvidhānañca āyatiṃ vipākapātu bhāvatthāya tasmiṃ santāne attano pavattā kārasaṅkhāta bījanidhānañcāti. Tattha saṃvidhānakiccaṃ sabbacetanā sādhāraṇaṃ hoti. Bījanidhānakiccaṃ pana kusalākusalabhāvappattāyaeva cetanāya hotīti vuttaṃ sahajātācetanātiādi. Tattha sahajātācetanāti antamaso pañcaviññāṇa sahajātāpi cetanā. Sāpi hi sahajātānaṃ saṃvidahanasaṅkhātena kammabhāvena pavattattā kammaṃevanāma hotīti. Yasmā attano pavattākārasaṅkhātassa vipākabījassa nidahanaṃnāma, na tāvadeva bījakiccaṃ sampādeti. Ambabījādīni viya pariṇatabhāvaṃ patvā khaṇantareeva sampādetīti vuttaṃ nānākkhaṇikā cetanātiādi. (Prd. 395-6.). 11
  5. class notes
    - kiriyamayacittas: ku aku ki javanacittas
      - all cittas are kiriyacittas in a way
        
        from all kiriya, ku aku and vip are set apart for their respective characteristics; the remaining is ki
        
        ku aku and ki are kiriyamaya: normally, only javanas; āvajjanas are a special cases
        
        āvajjanas act as intermediate between vipākasantāna and javanas
    - ussāha/byāpāra in ku aku and ki: but in ki it is weaker due to absence of avijja tanha and mana
      - sāhisaya: high ussāha present in ku and aku
    - savipākabhāva: in ku and aku: ability oto produce vipāka (tbc)
    - satti sāmatti vega bīja, etc.: names given to saussāha
    - kammavega:
    - adhikavega / pavatti ākāra / sāmatthi / vipākabīja / kammavega: manner of existence of ku aku ctpd; capacity to produce vipāka; vipākabīja, kammavega
    - sagabbhā viya: kamma is as if pregnant with the fruit called vipāka
      - kammaṁ natthi vipākamhi (kamma is not found in vipāka) aññamaññaṁ ubho suññaṁ (one is empty of the other)
    - saṅkhāra (paṭiccasamuppāda): ku aku cetanā supported by avijjā
      - it has the adhikavega
    - vipāko kammavegakhittatā
      - kammavegakhittattā: vipākas are so, for being thrown into existence by the force of kamma
    - cittābhisaṅkhāra: not cetanā here
    - 2 santabhāvas
      - vipāka’s: no ussāha
      - kiriya’s: less ussāha, ussāha not affected by defilements
    - vipāka is like a reflection of the kamma (kammapaṭibimbabhūta)
    - 2 other characteristics of vipāka:
      - kammavegakkhittaṭṭha
      - kammapaṭibimbaṭṭha
    - cetanā in vipākact no nanakhanikakammapaccaya
    - kassapika (rejected): kamma is store in the mind stream (kammūpacaya)
    - theravāda: kammasatti is stored not kamma itself
5 samaṅgī
- āyūhana samaṅgī: one who is endowed with āyūhana, the cetanā that strives for rebirth
  - samaṅgī: one endowed with sth
  - samaṅgitā: āyūhana; that which is the reason for the designation of someone as āyūhanasamaṅgī; the thing itself; here, āyūhana
  - āyūhana: striving for rebirth (done by cetanā; an aspect of cetanā)
    - piṇḍikaraṇa: focus on one purpose
    - putting effort
    - note: supported by taṇhā
- cetanā samaṅgī: one who is endowed with cetanā that accomplishes the task at hand
  - kiccarasa: accomplish the task at hand (cittappayoga)
    - gathering all cetasikas coordinating them to accomplish the task at hand
  - cetanā samaṅgitā: cetanā itself
  - AN-a: āyūhana vs cetanā
    - pubbecetanās are āyūhanasamaṅgitā, muñcanacetanās are cetanā samaṅgitā
    - ekattanaya: all cetanās together called āy.; each individual cetanā called cetanā
- kamma samaṅgī: one who is endowed with kamma
  - force left by the cetanā, follows
  - kamma samaṅgitā: kammasatti, kammasatti of kammapaccaya (that can create rebirth); called so until defilements are removed (till arahatship, then it’s gone)
    - kammasatti remains but cannot produce rebirth, so not called so
- upaṭṭhāna samaṅgī: one who is endowed with upaṭṭhāna, okāsakatakamma and its object
  - non-arahat: before death, one kammasatti gets the okāsa to produce the next life; it brings forth a particular object (kamma, kammanimitta, gatinimitta)
  - AN jāṇussoṇisutta: sometimes, multiple kammas strive to produce rebirth; like 2 wrestlers fighting
  - only 1 gets the okāsa
  - latent force ripens as vipāka; when it makes the okāsa, it is active and affects the mind stream;
  - object is not necessary all the time: asaññasatta: okāsakatakamma but no object
- vipāka samaṅgī: one who is endowed with vipāka
  - the kammavipāka dhammas
  - vipākasamaṅgitā: the vipāka itself
- notes
  - kāya- / vāca- / mano- su- / du- caritasamaṅgī
    - duccaritasamaṅgī: one who possesses akusala kammasatti in the continuity
  - taking all as one unit: kamma ripens as vipāka; either seen as 2 things, or as one
  - 5 stages of kamma and vipaka: pubbacetanā, muñcanacetanā, kammasatti, okāsakatakamma, vipāka
  - kammasatti is not another ultimate reality
- notes:
  - mahābhavaṅga: that of bodhisatta in last life that serves as support for sbbaññutaññāṇa
  - that’s why it takes at least 4 as. 100 k kappas to achieve Buddhahood
  - the path of fulfilling pāramīs is a path of ever refining the bhavaṅgas life to life
pdf
- (1). Vipākā dhammā – non-self-realities which are the ripen stage of kamma, which have effortless and peaceful nature.
- (2). Vipākadhammadhammā (vipkākadhammā dhammā)1 – non-self realities that have a ripening nature and are endowed with effort to produce vipāka.
- (3). Adukkhamasukhāya vedanāya sampayuttā dhammā – non-self realities that neither have a peaceful and effortless vipāka nature nor have effort to produce vipāka.
vipāka
1. Sabhāvattha saṃvaṇṇaṇā of the term “vipāka”
  - vipāka: cittacetasikas that arise as a result of past kamma
  - vipākadhamma: ku / aku cittacetasikas that produce vipāka cittacetasikas
  paṭṭhāna-a: nirussāhasantabhāvā vipākā): nature without effort and peaceful s- ussāha: effort, active striving: “manner” (pavatti ākāra) found in action producing minds (kiriyamaya cittuppāda), that is, in wholesome, unwholesome and functional javana3 consciousness. This is
  
  also called byāpāra (involvement/engagement/activity). This is not the same as the mental factor of viriya (energy). This is not the same as viriya (energy as a mental factor). That which does not have this kind of effort is called “nirussāha.” This refers to a nature that is without effort. This is also called “santabhāva” (peaceful nature/peacefulness/tranquility). These two characteristics of nirussāha and santabhāva together are called “vipākabhāva.”
  
  Therefore, the intrinsic nature of vipāka (vipākaṭṭha) is being without effort (nirussāhaṭṭha) and being peaceful (santaṭṭha). Explanation from the Mūlaṭīkā The Mūlaṭīkā explains the effortlessness and peacefulness of vipāka as follows:
  
  So hi vipākānaṃ payogena asādhetabbatāya payogena aññathā vā sesapaccayesu siddhesu kammassa katattāyeva siddhito nirussāho santabhāvo hoti, na kilesavūpasamasantabhāvo, tathāsantasabhāvato yeva bhavaṅgādayo duviññeyyā. Let us analyze this passage.
  According to this passage, vipāka is without effort and peaceful for two reasons: it should not be produced by effort, and it arises even without present effort. There are two types of payoga in this passage.
  (1). Cittābhisaṅkhāra payoga – This means mental construction or mental preparation, such as thinking: “I should give alms,” “I should kill my enemies,” “I should eat,” “I should do this or that,” or even, “What cannot be done by a person with desire? Therefore, I should fulfill the perfections through my desire.” In this way, the mind is intentionally focused and shaped toward action. This mental construction is called abhisaṅkhāra, and that itself is called payoga. (2). Sammā or micchā payoga – Some past wholesome kamma ripens and gives results when success of means (payoga sampatti) is present – this is called sammā payoga or correct application of effort. Some past unwholesome kamma ripens and gives results when failure of means is present (payoga vipatti) – this is called micchā payoga or wrong application of effort. 2 Here, sammā or micchā payoga means the kind of supporting condition that becomes a root cause for the arising of the result of kamma (kamma-phaluppatti-mūlahetubhūto payogo). Therefore, the nature of vipāka (vipākabhāva) – its effortlessness and peacefulness — should be understood as follows: (1). “Payogena asādhetabbatā” – Vipāka is not to be produced or created by mental effort or construction. Action-producing minds (kiriyāmaya cittas) arise through mental construction, such as intentional striving and planning. But vipāka minds are not things that should be intentionally created or brought into being. (2). “Payogena aññathā sesapaccayesu siddhesu kammassa katattāyeva siddhibhāvo” – Even without correct or wrong application of effort, when the other necessary supporting conditions are present, vipāka arises simply because the kamma was done in the past. This, too, is called its effortlessness and peacefulness. Because the Buddha taught that some past wholesome and unwholesome kamma ripens when success or means or failure of means is present, someone might think that vipāka arises because of that sammā or micchā payoga. However, even without such payoga, when other supporting factors such as gati sampatti (success of destination), gati vipatti (failure of destination), upadhi sampatti (success of appearance), upadhi vipatti (failure of appearance) and other necessary conditions such as nāma rūpa are present, vipāka arises simply because the past kamma was performed.
  Therefore, vipāka does not arise from a present effort. Its effortlessness and peacefulness mean: It is not to be created by mental construction, and it arises because of past kamma, even without the application of correct or wrong effort. Vipāka states should not be produced by mental construction (cittābhisaṅkhāra). Yet, vipāka can appear when the application of correct or wrong effort is present, and it can also appear when they are not present. Therefore, whether sammā payoga or micchā payoga exists or not, vipāka arises because the kamma was done in the past. This is explained in the Anuṭīkā as follows: Kammassa katattāyeva payoge sati asatipi ti vuttamatthaṃ avadhāraṇena dassento vipākānaṃ nirussāhattaṃ pākaṭaṃ karoti. 3 The minds of those who have attained jhāna4 and of Arahants are also peaceful. This peacefulness is due to the defilements being suppressed or destroyed in their mental continuum. But the peacefulness of vipāka described here is not due to the suppression or destruction of defilements. It is peaceful because it should not be produced by mental construction, and it arises simply because past kamma was done. That is why the Mūlaṭīkā says: “na kilesavūpasamasantabhāvo.”5 Furthermore, because vipāka is so peaceful in nature, even states such as bhavaṅga are difficult to be known clearly: “tathāsantasabhāvato yeva bhavaṅgādayo duviññeyyā.” The Venerable Rerukāne Candawimala Mahā Thera, in his Paṭṭhāna Prakaraṇa Sannaya, explains the nature of resultant consciousnesses as follows: Wholesome, unwholesome and functional minds and mental factors, which arise in the form of performing actions such as giving (dāna) and killing (pāṇaghāta), possess effort in carrying out their own functions, such as perceiving and knowing. Here, when it is said that they “have effort,” it should be understood that this does not refer to the mental factor of energy (viriya). Rather, “effort” here means the “strong” (high) active force of the functional speed that belongs to each of these states. Mind and mental factors that have weak or low functional speed are not capable of performing special actions such as giving and other deliberate deeds. Vipāka mind and mental factors, on the other hand, are states that arise without effort, due to past wholesome and unwholesome kamma. Therefore, their functional speed in activities such as perceiving and knowing is very weak. Because they do not arise as acts of performing special actions such as giving, they do not require the strong functional speed that wholesome, unwholesome and functional mind and mental factors possess. Since these vipāka mind and mental factors are without effort, they are also peaceful. The peacefulness of mind and mental factors is of two kinds: 4Na kilesavūpasamasantabhāvo yathā taṃ santānesu jhānasamāpattīsūti adhippāyo. (Anu-ṭ. III. 233.). 5 Nirussāhasantabhāvenāti etena saussāhehi vipākadhammadhammehi kusalākusalehi sārammaṇādibhāvena sadisavipākabhāvaṃ dasseti. So hi vipākānaṃ payogena asādhetabbatāya payogena aññathā vā sesapaccayesu siddhesu kammassa kaṭattāyeva siddhito nirussāho santabhāvo hoti, na kilesavūpasamasantabhāvo… (Ml-ṭ. III. 172.). 4 (1). Peacefulness due to the removal of defilements. The minds of those who have attained jhāna and of the Noble Ones are peaceful because defilements have been removed. Especially, the mind of an Arahant is peaceful for this reason. (2). Peacefulness due to slowness of functional speed. Mind and mental factors can also be peaceful because they function slowly. The peacefulness of vipāka minds is not due to the removal of defilements, but due to their slowness of functional speed. From all the above, what becomes clear is this: Wholesome and unwholesome kamma must be produced through cittābhisaṅkhāra payoga (effort of mental construction), whereas vipāka should not be produced through cittābhisaṅkhāra payoga. However, a question now arises: What causes vipāka minds to arise? What is the force that produces them? The Dhamma states that they arise because kamma was done in the past. Therefore, now we must explain the phrase: “kammassa katattā upacitatta” — “because kamma was done and accumulated.” For this purpose, first the term “vipākadhammadhammā” must be explained. Sabhāvattha saṃvaṇṇaṇā of the term “vipākadhamma”
  “Vipākadhamma” refers to realities (states) whose nature is to produce vipāka in the future – “vipākajanakaṭṭhena vipākasabhāvā, vipākapakatikā.”6 They are wholesome and unwholesome states. In another way of speaking, they are states whose nature is to ripen – “vipākapakatikāti vipaccanapakatikā.”7 Among them, wholesome states produce desirable vipāka in the future, and unwholesome states produce undesirable vipāka in the future. The natural meaning of vipākadhamma states is “having effort and involvement, and having the nature of producing vipāka” – “saussāha sabyāpāra-savipākaṭṭho.” As explained above, “ussāha” refers to the manner found in action-producing mind-moments. This itself is also called “byāpāra” (involvement/activity). 6Vipākadhammadhammāti vipākasabhāvadhammā. Yathā jātijarāsabhāvā jātijarāpakatikā sattā jātidhammā jarādhammāti vuccanti evaṃ vipākajanakaṭṭhena vipākasabhāvā vipākapakatikā dhammāti attho. (Dhs-a. 84.). 7Ml-ṭ. I. 38. 5 Being endowed with effort is meant by “saussāhaṭṭha,” and being endowed with activity is meant by “sabyāpāraṭṭha.” There is a group of states that possess this effort and activity. These states also have the nature of producing vipāka (“savipākaṭṭha”). Therefore, mind and mental factors that, with effort and activity, produce vipāka are meant by the term vipākadhamma. Sahussaṭṭha, sabyāpāraṭṭha and savipākaṭṭha Now we shall study these three properties of vipākadhamma in detail.
  (1). “Sabyāpāraṭṭhena vipākadhammā”
  This characteristic can be explained in two ways: (a). Being endowed with effort – that is, being suitable (yogya) of producing vipāka. This means that because a state exists in a certain way, vipāka can arise from it.8 This refers to the “manner” found in vipākadhammas.
  (b). Having bodily and verbal effort in bodily and verbal acts.9 Good actions such as giving and bad actions such as killing are performed with wholesome and unwholesome mentalities.
  This second characteristic is also found in the eighteen functional javana consciousnesses and the four fruition consciousnesseses as well. (2). “Saussāhaṭṭhe vipākadhammā” This characteristic can also be explained in two ways: (a). Being endowed with power and capacity10 – meaning the ability to produce vipāka. (b). Having javana effort11 – meaning being endowed with the speed of javana. 8Sabyāpāratoti saīhato. Tena yathā pavattamānāyassā vipākena bhavitabbaṃ, tathā pavattiṃ vadanto vipākuppādanayogyatamāha. (Vsm-ṭ. II. 159.). 9Kāyakammādibyāpārasabbhāvato vā sabyāpārato. (Vsm-ṭ. II. 159.). 10 Saussāhatoti sasattito, tena vipākuppādanasamatthataṃ. (Vsm-ṭ. II. 159.). 11 Javanussāhavasena saussāhato. (Vsm-ṭ. II. 159.). 6 This second characteristic is also found in the eighteen functional javana consciousnesses and the four fruition consciousnesses. (3). “Savipākaṭṭhena vipākadhammā. This characteristic can also be explained in two ways: [The nature of “savipāka” can be explained as an abhidhānattha meaning of the term “vipākadhamma,” but explaining it as a intrinsic natue (sabhāvattha) helps one gain a clearer understanding of vipākadhamma states.] (a). Having the nature of producing vipāka (vipākajanakaṭṭha). This means the nature of producing vipāka when other conditions come together.12 Because of this nature of producing vipāka, the Dhammasaṅgaṇī Commentary describes vipākadhamma states as “vipākasabhāvā” and “vipākapakatikā.” This means they are states whose nature is to ripen – “vipākapakatikāti vipaccanapakatikā.” Here, an important point should be remembered: For a state to be a vipākadhamma, it is not necessary that it must actually produce vipāka. It is enough that it has the nature or capacity to produce vipāka. Therefore, even wholesome higher-knowledge consciousnesses (kusala abhiññā cittuppāda) and ahosikamma cittuppāda are called vipākadhamma, even though they do not actually produce any vipāka. Thus, the term “vipākajanakaṭṭha” in the Commentary means the nature of being able to produce vipāka, not the actual act of producing vipāka. (b). The capacity to give (“vipākupādanasamatthaṭṭha”).13 rise to vipāka 12 Savipākatoti vipākasabbhāvato, tena paccayantarasamavāyenassā vipākanibbattanaṃ. (Vsm-ṭ. II. 159.). 13 Vipākuppādanasamatthatāvasena savipākatoti evamettha attho veditabbo. (Vsm-ṭ. II. 159.). 7 In brief, the natural characteristics of vipāka-dhamma are: having effort in (aimed at) producing vipāka, and having the power or capacity to produce vipāka. In some places, both natures of saussāha (having effort) and sabyāpāra (having activity) are together explained as the capacity to produce results – “saussāhanti phaluppādanasamatthatāvasena sabyāpāraṃ.”14 Also, being endowed with javana speed is a characteristic of vipākadhamma.15 The saussāha nature of vipāka-dhamma can be briefly described as: Effort in bodily and verbal construction (kāyāṅga and vācāṅga abhisaṅkhāra), and effort in actions that will ripen in the future.16 What has been explained above refers to the saussāha and sabyāpāra nature of wholesome and unwholesome minds. However, functional minds (kiriya citta) also have saussāha and sabyāpāra natures. These two natures found in kamma cittas and kiriya cittas should be clearly distinguished. Now, let us discuss these two types of sabyāpāra (saussāha) natures.
  (Note: Although all functional minds have saussāha and sabyāpāra natures, from this point onward, only functional javana minds excluding the two adverting minds (āvajjana) are considered as saussāha-sabyāpāra minds.)17 14 Kaṇhasukkasappaṭibhāganti kaṇhañceva sukkañca. Tañca kho sappaṭibhāgaṃ savipakkhaṃ katvā. Kaṇhaṃ paṭibāhitvā sukkaṃ, sukkaṃ paṭibāhitvā kaṇhanti evaṃ sappaṭibhāgaṃ katvā kaṇhasukkaṃ desesi, kaṇhaṃ desentopi ca saussāhaṃ savipākaṃ desesi, sukkaṃ desentopi saussāhaṃ savipākaṃ desesi. (D-a. III. 66.). Saussāhanti phaluppādanasamatthatāvasena Vipākadhammanti attho. (D-ṭ. III. 63.). ca sabyāpāraṃ. Tenāha “savipāka”nti. 15 Vipaccanasabhāvatā ca anupacchinnāvijjātaṇhāmānasantāne sabyāpāratā. (Ml-ṭ. I. 38.). Ettha “sabyāpāratā”ti etena āvajjanadvayaṃ vipākañca “anupacchinnāvijjātaṇhāmāne”ti iminā avasiṭṭhaṃ kiriyaṃ nivatteti. (Anu-ṭ. I. 41.). nivatteti, 16 Nirussāhasantabhāvo nāma kusalākusalānaṃ viya kāyaṅgavācaṅgābhisaṅkharaṇakiccesu ca āyatiṃ vipaccanakiccesu ca nirussāhabhāvena santabhāvo. Na kilesu pasantabhāvena. (Adp. 261.). The Anudīpanī passage quoted above explains the nirussāha (effortless) and santa (peaceful) nature of vipāka. In accordance with that, the meaning of “saussāha bhāva” should be understood. 17 In expressions such as “kiriyamayacittasamuṭṭhānavāyodhātu,” it appears that manodvārāvajjana is also regarded as a kiriyāmaya mind. Likewise, in the Visuddhimagga 8 Nature of “sbyāpāra,” which is also “sahussāha” As explained above, “ussāha” or “byāpāra” refers to the manner found in action-producing mind-moments. It is not the same as viriya (the mental factor of energy). There are two forms of being sahussāha and sabyāpāra: (1). Savipākatāvisiṭṭhasabyāpārasahussāhatā18 This means having activity and effort that are distinguished by the ability to produce vipāka, or by the nature of producing vipāka.
  Let us call this “savipāka sabyāpāra nature.” (2). Avipākatāvisiṭṭhasabyāpārasahussāhatā19 This means having activity and effort that are distinguished by the inability to produce vipāka, or by the nature of not producing vipāka. Let us call this “avipāka sabyāpāra nature.”
  There is a reason for savipāka sabyāpāra nature. This becomes clear from the definition of vipākadhamma given in the Mūlaṭīkā: Vipaccanasabhāvatā ca anupacchinnāvijjātaṇhāmānasantāne sabyāpāratā.20 According to this, the cause of savipāka sabyāpāra nature is that the effortful consciousness arising in a mental continuum where ignorance (avijjā), craving (taṇhā), and conceit (māna) have not been destroyed. The nature of sabyāpā that is supported by undestroyed avijjā, taṇhā, and māna is stronger and more powerful than the sabyāpāra nature that does not receive such support. Therefore, even though the sabyāpāra nature may exist, it becomes capable of producing vipāka only when it is supported by undestroyed defilements. Sabyāpara nature that does not receive this support is not capable of producing vipāka. The Anuṭīkā states: Ṭīkā (Vsm-ṭ. II. 159), all functional minds are generally described as having the sabyāpāra nature. Therefore, it also seems that pañcadvārāvajjana is also considered to be sabyāpāra. 18 Kiriyābyākatāya savipākato savipākatāvisiṭṭhasabyāpārasaussāhato vāti. (Vsm-ṭ. II. 159.). 19 Kiriyābyākatā avipākato, avipākatāvisiṭṭhasabyāpārasaussāhato vāti evaṃ kusalākusalāya vuttavipallāsena. (Vsm-ṭ. II. 160.). 20 Ml-ṭ. I. 38. 9 na Ussāhoti ca kiriyamayacittuppādassa pavattiākāro veditabbo, yo byāpāroti ca vuccati, vīriyussāho. svāyaṃ yathā asamugghātitānusāyānaṃ kiriyamayacittuppādesu sātisayo labbhati, na tathā niranusāyānaṃ. tato eva te santasabhāvā vipākupādānabyāpārarahitāva honti.21 According to this passage, in beings who have not destroyed their latent tendencies (anusaya), this kind of effort is found strongly in their kiriyamayacittuppāda. In beings who are without anusaya, this kind of strong effort is not found to the same degree. Therefore, kiriyamayacittuppāda of beings without anusaya are peaceful in nature and are without the activity (effort) that produces vipāka. But kiriyamayacittuppāda of beings who still have anusaya do have effort that can produce vipāka. This extraordinary activity that is not found in kriyā javana minds but is found only in wholesome and unwholesome minds is called “high speed” (“adhika vega”). This speed is the “manner of existence” (pavatti ākāra) found in wholesome and unwholesome mental clusters. It is also called: the capacity to produce vipāka (sāmatthi), power (satti), and speed of kamma momentum (kamma vega). It is also called the “seed of resultants” (“vipāka bīja”).22 Because kamma intention (cetanā) possesses this power, it is like a state that is “sagabbha” – that is, pregnant with the fruit called vipāka.23 This same powerful cetanā is called “saṅkhāra” in the teaching of Dependent Origination. It is javana cetanā with the nature of sabyāpāra supported by avijjā. Therefore, the Tathāgata taught: “avijjāpaccayā saṅkhārā.” 21 Anu-ṭ. III. 232-3. 22 Sāpi hi sahajātānaṃ saṃvidahanasaṅkhātena kammabhāvena pavattattā kammaṃ eva nāma hotīti. Yasmā attano pavattākārasaṅkhātassa vipākabījassa nidahanaṃnāma, na tāvadeva bījakiccaṃ sampādeti. (Prd. 396.). 23 Savipākā ca sagabbhā viya oḷārikāti tabbipakkhato avipākā sukhumāti vuttā. (Ml-ṭ. II. 12.). Kusalākusalavāresu ca dhammapaṭisambhidā kusalākusalānaṃ paccayabhāvaṃ sattivisesaṃ sanipphādetabbataṃ passantī nipphādetabbāpekkhā hotīti taṃsambandheneva “tesaṃ vipāke ñāṇaṃ atthapaṭisambhidā”ti vuttaṃ. (Ml-ṭ. II. 194.). Paccayabhāvaṃ sattivisesaṃ sanipphādetabbatanti padattayenāpi vipākadhammatamevāha. Sā hi vipākānaṃ hetubhāvato paccayabhāvo, taduppādanasamatthatāya sattiviseso, tehi sagabbhā viya hotīti “sanipphādetabbatā”ti ca vuccati. (Anu-ṭ. II. 196.). 10 Accordingly, in the teaching of Dependent Origination, the “high speed” (savipāka-sabyāpāra-bhāva) of cetanā should be understood as happening because of avijjā. According to the Paṭṭhāna, this strong activity or ability to produce vipāka that exists in wholesome and unwholesome cittuppādas actually resides in their cetanā. That is the “manner” found in wholesome and unwholesome cetanā. Therefore, wholesome and unwholesome cetanā are called “nānakkhaṇika kamma paccaya.” Vipāka minds arise because of this kammic speed. This should be understood from statements such as: “vipāko kammavegakkhittattā …”24 More precisely, vipāka arises because of the speed of past kamma. Vipāka states are not produced by cittābhisaṅkhāra. For this reason, vipāka minds are without effort (nirussāha) and are peaceful (santa).25 Although kriyā javana minds arise through mental construction (cittābhisaṅkhāra), they are peaceful because defilements such as avijjā have been destroyed in their mental continuum. Moreover, vipāka states that arise through the speed of kamma are like reflections of kamma (kamma paṭibimba sadisa). Therefore, the Visuddhimagga says: Kammavegakkhittā hi kammapaṭibimbabhūtā ca kāyakammādibyāpāravirahato nirussāhā vipākā.26 24 A-ṭ. I. 241; Ml-ṭ. I. 67; Vsm-ṭ. II. 500. 25 Tattha aṭṭhasāliniyā ayamadhippāyo – “satipi sabbesampi cittuppādānaṃ saṃvedayitasabhāvā ārammaṇānubhavane savipallāse pana santāne cittābhisaṅkhāravasena pavattito abyākatehi visiṭṭho kusalākusalānaṃ sātisayo visayānubhavanākāro. Yathā vikappaggāhavasena rāgādīhi tabbipakkhehi ca akusalaṃ kusalañca nippariyāyato ārammaṇarasaṃ anubhavati, na tathā vipāko kammavegakkhittattā, nāpi kiriyā ahetukānaṃ atidubbalatāya, sahetukānañca khīṇakilesassa chaḷaṅgupekkhāvato uppajjamānānaṃ atisantavuttittā, tasmā rajjanādivasena ārammaṇarasānubhavanaṃ sātisayanti akusalaṃ kusalañca uppajjitvā niruddhatāsāmaññena sesasaṅkhatañca bhūtāpagata”nti vuttaṃ. (A-ṭ. I. 241.). 26 Vsm-ṭ. II. 160. 11 Mental factors such as alobha found in vipāka minds do not have sabyāpāra nature in the way that alobha and other mental factors in wholesome minds do.27 From this, two more characteristics of vipāka can be stated: (1). Kammavegakkhittaṭṭha – being driven or propelled by the speed of kamma, meaning being produced by the force of kamma. (2). Kammapaṭibimbaṭṭha – being like a reflection of kamma. This point is explained by the Venerable Rerukāne Candawimala Mahā Thera in the Paṭṭhāna Pakaraṇa Sannaya under the lesson on maggappaccaya as follows: Vipāka minds arise without effort and by the force of the kamma. Therefore, the cetanā associated with vipāka minds does not become a nānakkhaṇika kamma paccaya. Now, let us examine the speed of past kamma.
  The Phrase “(purāṇassa) kammassa katattā upacitatta” and the speed of kamma Past kamma – that is, wholesome and unwholesome cetanā, or wholesome and unwholesome cittuppāda in which cetanā is the chief factor – is called “old kamma” (purāṇa kamma). Because old kamma has been done, vipāka arises. This idea is expressed in passages such as: “Kammassa katattā upacitatta uppajjati cakkhuviññāṇaṃ.” Here, “kammassa katattā” means “because kamma has been done.” The phrase “kammassa upacitatta” conveys several meanings: (1). First, it means that kamma has been built up strengthening it.28 That is, it has been made powerful in such a way that it can block the result of another kamma and make room for its own vipāka to arise.29 27 Kammavegakkhittesu vipākesu alobhādisahagatakammapaṭibimbabhūtā viya pavattamānā alobhādayoti pañcaviññāṇesu viya nidānarahitatā sotapatitatāti daṭṭhabbā. (Ml-ṭ. II. 141.). 28 Ml-ṭ. I. 303. 29 Upacitattāti yathā aññassa vipākaṃ paṭibāhitvā attano vipākābhimukhaṃ hoti tathā vaḍḍhitattā. (Ml-ṭ.. I. 124.). “Upacitattā”ti padaṃ saṅgayhati “asādhāraṇakammapaccayavasenā”ti vuttattā. “upacitattāti laddhāsevanattā”ti keci vadanti, taṃ paṭhamajavanassa na yujjati anāsevanattā. Tathā ca sati tassa vipākadānameva na siyāti tato aññathā atthaṃ dassento “yathā”tiādimāha. Tattha vipākābhimukhanti vipākadānābhimukhaṃ katokāsaṃ. Katokāsatā 12 (2). Second, it means that kamma has been done in a way it builds the cycle of death and rebirth (cuti and paṭisandhi), allowing the process to grow and continue.30 Thus, “kammassa upacitatta” means that kamma has been performed in a way that is capable of producing vipāka. What does “capable of producing vipāka” mean? This should be understood in accordance with the Buddha’s teachings. In many places, the Tathāgata taught that kamma follows the person who performs it, that both good and bad deeds take time to ripen, and that a being experiences suffering until bad kamma is exhausted. For example: Na hi pāpaṃ kataṃ kammaṃ – sajju khīraṃva muccati Ḍahantaṃ bālamanveti – bhasmacchannova pāvako. Pāpopi passati bhadraṃ – yāva pāpaṃ na paccati, Yadā ca paccati pāpaṃ – atha pāpo pāpāni passati. Bhadropi passati pāpaṃ – yāva bhadraṃ na paccati, Yadā ca paccati bhadraṃ – atha bhadro bhadrāni passati. Na tāva kālaṃ karoti – yāva na taṃ pāpaṃ byantī hoti. These verses illustrate this point. Views of the Kassapika and Other Schools, and the Theravāda View In ancient times, elders of the Kassapika (Suvarṣa Kāśyapīya) school believed that past kamma accumulates and remains stored, and that it exists separate from consciousness (citta vippayutta). They called this “kammūpacaya.” Monks of the Andhaka and Sammītiya schools held similar views. They based this on teachings such as those quoted above. However, Theravādins do not understand the Buddha’s teachings to mean that past kamma remains stored somewhere in the mental continuum as an existing entity. vipākaṃ ca anādimhi saṃsāre anekesaṃ kammānaṃ katānaṃ atthitāya parassa paṭibāhanena hotīti “aññassa paṭibāhitvā”tiādi vuttaṃ. Vaḍḍhitatā ca baladānasamatthatāvasena attano kāraṇehi abhisaṅkhatatā. (Anu-ṭ. I. 131-2.). sakammassa 30 Lokuttaravipākampi kusalasadisattā kusalānugatikameva katvā bhājitaṃ. Yasmā pana tebhūmakakusalaṃ cutipaṭisandhivasena vaṭṭaṃ ācināti vaḍḍheti, tasmā tattha katattā upacitattāti vuttaṃ. Lokuttaraṃ pana tena ācitampi apacināti, sayampi cutipaṭisandhivasena na ācināti, tenettha ‘Katattā upacitattā’ti avatvā katattā bhāvitattāti vuttaṃ. (Dhs-a. 328.). 13 According to Theravāda, what is referred to as “kamma” in those teachings is the capacity of vipākadhamma to produce results, not a stored past kamma itself. This is explained in the Kathāvatthu Anuṭīkā as follows: Yaṃ pana ‘na tāva kālaṃ karoti, yāva na taṃ pāpaṃ byantī hotī’ti sutte vuttaṃ, taṃ yasmiñca santāne kammaṃ katūpacitaṃ, tattha tenāhitaṃ taṃ phaluppādanasamatthataṃ sandhāya vuttaṃ, na atītassa kammassa dharamānasabhāvattā.31 According to this, when the Tathāgata spoke of “until bad kamma is exhausted,” “good and evil that ripen,” or “evil that follows like fire covered by ashes,” he was referring to this: In a mental continuum where kamma has been done and built up (katūpacita), the kamma has placed there a capacity or power to produce its result – that is, kamma power (kamma satti). Therefore, one should not think that past kamma is stored somewhere as a separate, existing entitiy. Rather, what is “stored” is the capacity or power of kamma to produce vipāka. What is this “power to produce vipāka”? It is nothing other than: (1). The kamma power in vipākadhamma, (2). Activity (byāpāra), (3). Effort (ussāha), (4). The manner of existence (pavatti ākāra) of cetanā, and (5). The “seed of vipāka” (vipāka bīja). Therefore, whenever the Dhamma says “kammassa katattā upacitatta” – meaning “because kamma was done and built up (so as to be capable of producing vipāka)” – it should be understood that kamma cetanā has placed in the mental continuum the power or capacity to produce its result. Thus, the “being done” (katatta) and “being built up” (upacitatta) of kamma mean that kamma has deposited in the continuum its own ability or power to produce vipāka. For this reason, the Paramatthadīpanī says: Cetanā nāma pavattamānā dve kiccāni sādhenti sahajātānaṃ saṃvidhānañca āyatiṃ vipākapātubhāvatthāya pavattākārasaṅkhātabījanidhānañcāti. 31 Anu-ṭ. III. 97. tasmiṃ Tattha santāne attano saṃvidhānakiccaṃ 14 sabbacetanāsādhāraṇaṃ hoti. Bījanidhānakiccaṃ pana kusalākusalabhāvappattāya eva cetanāya hotī’ti vuttaṃ sahajātācetanātiādi.32 This means, cetanā performs two functions: (1). It organizes the associated mental states, and (2). It deposits in the mental continuum a “seed” which is its manner of existence (pavatti ākāra), so that vipāka may arise in the future. The first function belongs to all cetanā. The second function – depositing the seed – belongs only to cetanā that is wholesome or unwholesome. Because vipāka arises from the kamma speed that has been deposited in the mental continuum by past kamma, vipāka states are without effort (nirussāha). They are not produced by cittābhisaṅkhāra (mental construction). For this reason, vipāka states do not themselves have activity aimed at producing further vipāka. Even in the case of the functional minds of Arahants, where effort is still present, if there is no activity aimed at producing vipāka, then it is obvious that vipāka minds, which are without effort, also do not have such activity.
  Therefore, vipāka minds that arise from the speed of past kamma do not possess the power of nānakkhaṇika kamma paccaya. It is important to discuss a few more points about this kamma speed that has been explained above.
  “Samaṅgī” and “Samaṅgitā” In many suttas, the Tathāgata frequently refers to people who engage in good and bad deeds as “kāyasucarita samaṅgī,” “kāyaduccarita samaṅgī,” and so on. When explaining such passages, the commentaries mention five types of “samaṅgī” and five types of “samaṅgitā.” “Samaṅgī” means a person who is endowed with something. His condition is called “samaṅgitā.” This means that whatever thing or dhamma the person is 32 Cetanānāma pavattamānā dve kiccāni sādheti sahajātānaṃ saṃvidhānañca āyatiṃ vipākapātu bhāvatthāya tasmiṃ santāne attano pavattā kārasaṅkhāta bījanidhānañcāti. Tattha saṃvidhānakiccaṃ sabbacetanā sādhāraṇaṃ hoti. Bījanidhānakiccaṃ pana kusalākusalabhāvappattāyaeva cetanāya hotīti vuttaṃ sahajātācetanātiādi. Tattha sahajātācetanāti antamaso pañcaviññāṇa sahajātāpi cetanā. Sāpi hi sahajātānaṃ saṃvidahanasaṅkhātena kammabhāvena pavattattā kammaṃevanāma hotīti. Yasmā attano pavattākārasaṅkhātassa vipākabījassa nidahanaṃnāma, na tāvadeva bījakiccaṃ sampādeti. Ambabījādīni viya pariṇatabhāvaṃ patvā khaṇantareeva sampādetīti vuttaṃ nānākkhaṇikā cetanātiādi. (Prd. 395-6.). 15 endowed with – that very thing is his samaṅgitā.33 For example, a person who constantly carries a stick is called a “daṇḍī.” His condition is called “daṇḍitā” or “daṇḍittaṃ.” By that is meant the “stick” (daṇḍa) that he constantly carries.34 In the same way, the samaṅgitā of a samaṅgī person is the very thing with which he is endowed. The five types of samaṅgī and samaṅgitā related to the law of kamma are as follows. (1). “Āyūhana samaṅgī” is a person who, while accumulating wholesome and unwholesome kamma, is endowed with āyūhana. “Āyūhana” means the wholesome or unwholesome volition that strives toward future rebirth. The condition of an āyūhana samaṅgī is called “āyūhana samaṅgitā.” That is the volition called āyūhana.” (2). “Cetanā samaṅgī” is a person who, when performing wholesome or unwholesome actions, is endowed with volition – that is, the mental effort involved in the action. The condition of a cetanā samaṅgī is called “cetanā samaṅgitā.” That is the wholesome or unwholesome volition involved in performing actions. (3). “Kamma-samaṅgī” is a person who is endowed with past kamma which, until Arahantship, is capable of producing rebirth-result (paṭisandhi vipāka). Here, kamma means past action that has not yet produced rebirth-result but is still capable of doing so.35
  The condition of a kamma samaṅgī is called “kamma samaṅgitā.” That is the past kamma which has not yet produced rebirth-result but is capable of doing so. According to Theravāda, this means the ability, capacity, or power placed in the mental continuum by past kamma – though it has not yet produced rebirth-result, it still has the capability to do so. It is the kamma energy (nānakkhaṇika kammappaccaya satti). Yasmiṃ santāne kammaṃ katupacitaṃ, asati āhārupacchede vipākārahasabhāvassa avigacchanato so tena sahitoyevāti vattabboti āha “samannāgatāti samaṅgībhūtā”ti.36 33 When followed by the bhāva taddhita suffix, the long vowel become shortened as in the case of “sabbaññutā.”
  34 Nīlattaṃ, nīlatā guṇo, yācakattaṃ, yācakatā kriyā, daṇḍittaṃ, daṇḍitā dabbaṃ. (Padarūpasiddhi. 238.). 35 Katūpacitassa avipakkavipākassa kammassa vasena kammasamaṅgitā. (M-ṭ. IV. 302.). 36 Srd-ṭ. I. 403. 16 The Sāratthadīpanī explains this as follows: If kamma has been performed and accumulated in a mental continuum, and if the defilements (which are called its “āhāra”) that support it have not been cut off, then the nature of being capable of giving result (nature of ripening)37 does not disappear. Therefore, the person must be said to be endowed with that kamma. Hence the words “samannāgata” and “samaṅgībhūta” are used. The capacity to ripen mentioned above is nothing other than the stored power, strength, or accumulated force placed in the mental continuum. (4). “Upaṭṭhāna-samaṅgī” should be understood as follows. Until Arahantship, when beings pass away from one existence, a sign related to the realm of their next birth appears in the mind. For those who are to be reborn in hell, flames, iron cauldrons, and similar signs appear as indications of that destination. For those who are to be reborn in a mother’s womb, the womb appears as a sign. For those who are to be reborn in a deva world, celestial mansions, wish-fulfilling trees (kamma rukkha), and similar things appear as signs. A person who does not fail to experience such death-proximate signs at the moment of death is called “upaṭṭhāna samaṅgī.” Not failing to experience such signs means that, at death, such signs definitely arise in the mind. Therefore, the sub-commentaries say: “upaṭṭhāna samaṅgitā according to the time when kamma and so on appear” – “Kammādīnaṃ upaṭṭhānakālavasena upaṭṭhānasamaṅgitā.”38 There are two aspects in the appearing of death-proximate signs.
  (a). The sign that appears — that is, the object that manifest in the mind at death: kamma, kamma-sign (kamma nimitta), or destination-sign (gati nimitta). (b). The kamma that brings forth the sign to the mind, and the kamma which had gained the opportunity for the rebirth by bringing for that sign to the mind. The appearing sign is the object that manifest to the mind at the moment of death. It is of three kinds: kamma, kamma nimitta, and gati
  
  37 Vipākadhammadhammāti vipākasabhāvadhammā. Yathā jātijarāsabhāvā jātijarāpakatikā sattā jātidhammā jarādhammāti vuccanti evaṃ vipākajanakaṭṭhena vipākasabhāvā vipākapakatikā dhammāti attho. (Dhs-a. 84.). Vipākapakatikāti vipaccanapakatikā. (Ml-ṭ. I. 38.).
  
  38 M-ṭ. IV. 302.
  
  nimitta. That sign is presented to the mind by the power of past kamma. When kamma brings such a sign to the mind, it is said that the kamma “makes opportunity” (okāsaṃ karoti) for rebirth. If the dying being grasps that sign without letting it go, that past kamma “obtains opportunity” (okāsaṃ labhati).39 Such kamma is called “okāsakata kamma” and “laddhokāsa kamma” in the Dhamma. A person who is endowed with such kamma – which has gained opportunity by presenting a sign to the mind at death – is called “upaṭṭhāna samaṅgī.” His nature, “upaṭṭhāna samaṅgitā,” is that kamma which has made or obtained opportunity. That is, okāsakata kamma or laddhokāsa kamma. This refers to the capacity (sāmatthi) of that past kamma to produce rebirth-result once it has gained opportunity. (some correction around here)
  
  Unlike the other types of samaṅgitā,40 this okāsa samaṅgitā can change. A kamma that has gained opportunity to produce rebirth in a bad realm may be obstructed by a stronger wholesome kamma suitable for good rebirth, thus resulting in a good rebirth instead and vice versa. The story of the father of Venerable Soṇa at the Acela monastery near Soṇa mountain is an example of this.
  
  When one kamma presents a sign suitable to or fitting (tajjā) itself, but due to other conditions another kamma presents a different sign, this is called transformation of the sign (nimitta parivattana).41
  - class notes:
    - if a kamma “comes up” to produce result but is overcome by another kamma, it becomes ahosi (upaghātakakamma)
  (5). “Vipāka-samaṅgī” is a person who is endowed with resultant consciousness and mental factors. His nature, “vipāka samaṅgitā,” is those resultant mentalities themselves. Accordingly, the strong force or energy within wholesome and unwholesome volitions, which has been deposited in the mental and material continuum and is capable of producing future rebirth, is called “kamma samaṅgitā.” When that force gains opportunity for rebirth, it is called “upaṭṭhāna samaṅgitā.”
  
  39 … Ayaṃ kammasamaṅgitānāma. So pana yadā attano anurūpe paccaye labhati. Tadā vipaccanatthāya okāsaṃ karoti. Kathaṃ karotīti. So āsannamaraṇassa sattassa attānaṃvā paccupaṭṭhāpeti. Attano nimittaṃvā paccupaṭṭhāpeti. Gatinimittaṃvā paccupaṭṭhāpeti. Soca satto taṃ amuñcamāno yadi gaṇhāti. Tadā okāsaṃ labhati. Ayaṃ upaṭṭhānasamaṅgitānāma. (Prd. 43-4.)
  
  40 Sesā niccalā avasesā catubbidhāpi samaṅgitā niccalā aparivattanato. (A-ṭ. I. 221.).
  
  41 Calatīti parivattati. Ekena hi kammunā tajje nimitte upaṭṭhāpite paccayavisesavasena tato aññena kammunā aññassa nimittassa upaṭṭhānaṃ parivattanaṃ. (M-ṭ. IV. 302.).
  
  If there is stored force in the continuum but it is not capable of producing rebirth-result, Theravāda does not call it kamma samaṅgitā. It is simply called kamma satti – the capacity of kamma to produce results. The deeper nature of this kamma satti and the changes it causes in the mental continuum are discussed in detail under the nānākkhaṇika kammappaccaya in the analysis of the twenty-four conditions. Kamma Giving Results and Kamma “Ripening” Because of kamma, results arise – “kammā vipākā vattanti.” A result is a dhamma that has kamma as its origin or cause – “vipāko kammasambhavo.” Vipāka is the fruit of kamma. Therefore, the formations (saṅkhāra) done in a previous existence are one dhamma; the consciousness (viññāṇa) that arises in a later existence is another dhamma. Accordingly, kamma is the cause, and vipāka is the effect.
  
  According to Theravāda, there are two kinds of “fruit” (phala).
  (1). Phala: a fruit that arises because of a cause. (2). Pakka phala: a fruit that arises as the “ripening” of a cause. In relation to kamma, this should be explained as follows. There are two kinds of fruits that arise because of kamma: material phenomena (rūpa) and mind and-mental-factors (citta cetasika dhammas). Among these, rūpa is a fruit of kamma, but because it does not share the same characteristics as kamma, it is called an “inferior fruit” (“nihīna phala”). However, the citta cetasika dhammas that arise due to kamma are dhammas that bear certain features similar to the kamma. Therefore, they are the “superior fruit” (“visiṭṭha phala”) of kamma. Moreover, they are also the ripened fruit (“pakka phala”) – the fruit that arises through the ripening of kamma. For that reason, the citta cetasika dhammas that arise due to kamma are also called “vipāka.” Here the word-analysis is: “visiṭṭho pāko vipāko” – “vipāka is the special pāka.” According to this, the word “pāka” carries the meaning of “fruit.” But this is not an ordinary fruit of a cause; it is a fruit arisen as ripening – a pakka phala. Hence it is said: “When the word pāka is used in the sense of fruit, then here one should understand the meaning as: not inferior like rūpa, but special like the ripened fruit (“pakka phala”) – therefore it is called vipāka.” Sati pana pāka-saddassa phalapariyāyabhāve rūpaṃ viya na nihīno pakkaṃ viya visiṭṭho pākoti vipākoti evaṃ vā ettha attho daṭṭhabbo.42 42 Anu-ṭ. I. 41. 19 A fruit arisen by ripening is not like other results. Ripening means that the conditional power of the prior cause itself appears as a dhamma. Therefore, although in terms of dhammas there are two – cause and effect – when the cause appears in the mode of ripening, it is spoken of as “the cause itself has ripened into the fruit.” This is a special feature to be understood regarding cause and effect. The ripening of kamma means kamma becoming vipāka. In the world, “ripening” (vipaccana) is used for things like a young mango fruit passing beyond rawness and becoming mature and ripe. In the same way, here the meaning is that kamma passes beyond its “young stage” and becomes mature – that is what is meant by kamma giving result. Therefore, the Paramatthadīpanī says:
  Etthā kenaṭṭhena vipākaṃ nāmāti. Vipaccanaṭṭhena. Kiñca vipaccananti. Yathā loke ambaphalādīnaṃ taruṇabhāvaṃ atikkamma pariṇatabhāvappattivipaccananti vuccati. Evamevaṃ idhapi vipaccanaṃ veditabbanti.43 “Here, in what sense is it called vipāka? In the sense of ripening. And what is ripening? Just as in the world the ripening of mango fruits and so on is called the attaining of maturity after passing beyond the youthful state, so too here ripening should be understood in that way.” Accordingly, vipāka is the ripened fruit of kamma – or, stated in another way, the “ripened stage” of kamma. In many suttas the Tathāgata explains kamma giving results in this manner. Let us understand how the Tathāgata describes the ripening of kamma. “Pāka (pakka)” and “vipāka (vipakka)” are two words with the same meaning. Their definitions are: “paccatīti pākaṃ” and “vipaccatīti vipākaṃ” – meaning “what ripens is pāka” and “what ripens is vipāka.” It should also be taken as “pākabhāvaṃ āpajjatīti pākaṃ” – “it reaches the state of ripening; therefore, it is pāka,” and “vipākabhāvaṃ āpajjatitī vipākaṃ” – “it reaches the state of ripening; therefore, it is vipāka.” The same can be expressed as “pākabhāvaṃ apannoti pākaṃ” – “It is called pāka, since it has attained the state of ripening” and “vipākabhāvaṃ āpajjatitī vipākaṃ” – “It is called vipāka, since it has attained the state of ripening.” Thus, it should be understood that what ripens, or what has ripened, is called vipāka. The Tathāgata in various Suttas teaches, “kammaṃ vipaccati” – “kamma ripens.” Here “paccati” is an intransitive (akammaka), non-volitional (nirussāha) verb formed from the root √pac, and according to Saddanīti it 43 Prd. 43. 20 belongs to the divādi group. Therefore “kammaṃ paccati” is a plain active construction, meaning simply: “Kamma ripens.” The phrase “kammaṃ paccati” can also be written in another way according to the definition “vipaccatīti vipāko,” namely: “kammaṃ vipākaṃ hoti” – “Kamma becomes vipāka.” Because “vipaccati” is non-volitional, the sense of √kar (“to do”) is not contained within it. “Kammaṃ vipākaṃ hoti” means “kamma becomes a vipāka.” Accordingly, in the teaching of the Tathāgata, “kamma ripens” means “kamma becomes a vipāka.” The same meaning should be understood in phrases such as “pāpaṃ paccati” and “bhadraṃ paccati.” How correct this grammar-based explanation should be examined further. Kamma is something whose nature is to ripen. Therefore, the commentary explains the term “vipākadhammā” as: “Vipākadhammadhammāti vipākasabhāvadhammā. Yathā jātijarāsabhāvā jātijarāpakatikā sattā jātidhammā jarādhammāti vuccanti evaṃ vipākajanakaṭṭhena vipākasabhāvā vipākapakatikā dhammāti attho”44 – “vipākadhammadhammā means realities whose nature is vipāka; just as beings whose nature is birth and aging are called ‘jātidhamma and ‘jarādhamma’, so too realities that are by nature vipāka, having the character of producing vipāka, are meant here.” The Mūlaṭīkā explains “vipākapakatikā” as “vipaccanapakatikā”45 (“vipākapakatikāti vipaccanapakatikā”) – “having the nature of ripening.” Accordingly, “vipākadhammadhammā” are dhammas that have the nature of ripening with the passing of time. According to the teaching of cause and effect, the cause is one reality and its effect is another reality. The cause is not in the effect, and the effect is not in the cause. This also applies to kamma. This should be understood from statements such as: “Phalena suññaṃ kammaṃ, phalaṃ kamme na vijjati – kammañca kho upādāya, tato nibbattata phalaṃ” – “Kamma is empty of the result; the result is not found in kamma; but dependent on kamma, the result is produced.” Thus, it should be understood that no ultimate reality of the cause exists in the effect, and that the effect was not present in the cause. However, the fruit of kamma is somewhat different from other cause–effect relations. It arises due to a “force” deposited in the mental continuum by kamma. Through that force, kamma-born rūpa and vipāka citta cetasikas arise.
  44 Dhs-a. 84. 45 Ml-ṭ. I. 38. 21 Among these, vipāka citta cetasikas arise with a nature similar to the kamma. Kamma is “with an object” (sārammaṇa), and vipāka citta cetasikas are also “with an object.” In this and other ways, vipāka is a reality that arises with characteristics similar to kamma. Moreover, the nāma dhammas that appear as vipāka are like a reflection of the nāma dhammas of kamma. Therefore, only the citta cetasika dhammas that arise due to kamma receive the name “vipāka” (the ripened stage of kamma). Kamma-born rūpa, which has different (distant) characteristics, does not receive the name vipāka. This same idea is stated in the Mūlaṭīkā as follows:
  Yathā sālibījādīnaṃ phalāni taṃsadisāni nibbattāni vipakkāni nāma honti, vipākaniruttiñca labhanti, kusalākusalānaṃ phalāni sukkakaṇhādibhāvena ca na mūlaṅkurapattakhandhanāḷāni, arūpadhammabhāvena evaṃ sārammaṇabhāvena taṃsadisāni vipakkabhāvamāpannānīti vipākaniruttiṃ labhanti, na rūpadhammā kammanibbattāpi kammāsadisā.46 Just as the fruits of rice seeds and so on, when they arise similar to that seed, are called “ripened” and receive the term “vipāka,” but not the root, sprout, stem, and stalk; in the same way, the fruits of wholesome and unwholesome states, insofar as they become similar by being immaterial dhammas, by being with an object, and by being “white/black” (sukka/kaṇha) and so on, attain the state of “ripened” and thus receive the term “vipāka”; but material dhammas, though produced by kamma, are not similar to kamma. The “ripening of kamma” is explained by Rerukāne Candawimala Thera as follows.
  The result-consciousnesses are those minds that do not accomplish action, have weak impulse, and appear in the future. When a rice seed is planted, a paddy plant arises from it. The seed gradually decays and disappears. Yet, a certain special power, which is a cause for future seeds, remains connected with the paddy plant, which is the seed’s continuum. When the time comes for the paddy plant to produce seeds, it does not produce some other kind of seed; it produces rice seeds again because of that special power that remained connected to the plant from the originally planted seed. The seeds produced by the paddy plant are the fruits of the seed that was planted. In the same way, when a wholesome or unwholesome javana citta arises, after it has ceased, a power capable of producing future fruit – vipāka cittas – remains connected with that mental continuum. The Buddha said:
  Na hi pāpaṃ kataṃ kammaṃ - sajju khīraṃ va muccati, Ḍahantaṃ bālamanveti - bhasmacchanno va pāvako
  46 Ml-ṭ. I. 38. 22 A bad deed does not immediately flow out like milk; it follows the fool like fire covered with ashes.
  This was said with reference to that special power that remains in the continuum after the javana citta has ceased. Just as the seed-power connected with the paddy plant gradually matures and then produces rice seeds again, so too the wholesome and unwholesome power that remains connected to the mind continuum comes to maturity, and as a mode of “ripening,” groups of citta cetasika dhammas arise in that continuum corresponding to that power. “Pāka” is a name for maturing and ripening. Because the special power left over from past wholesome and unwholesome javanas appears as a maturing, the groups of citta cetasika that arise in that way are called “pāka.” Wholesome and unwholesome are by nature opposed to each other. In the word “vipāka,” the prefix “vi” points to these mutually opposed wholesome and unwholesome states. The dhammas that arise as their maturing are vipākas. The special power connected with the mental continuum, which cannot be directly pointed out as a dhamma and has no mark for direct showing, is one stage of wholesome or unwholesome javana. The vipāka citta is another stage of that. The seed-power connected with the plant ends when seeds arise; it does not keep producing fruit again and again indefinitely. Likewise, the special power left by javana ends when, as ripening, it manifests again as cittas. The name “vipāka” is applied to citta and cetasikas, but not to anything else.
  
  vipāka – abhidhānattha
  - vipaccatīti vipākaṃ: it is called vipāka because it comes to a ripened state
    - vipaccati: comes to a ripened state – past kamma comes to the point of arising in the present 47
      - peṭakopadesa: iminā sattena evaṃ dhātukena evarūpaṃ kammaṃ kataṃ, taṃ atītamaddhānaṃ iminā hetunā tassa evarūpo vipāko vipaccati etarahi vipaccissati vā anāgatamaddhānaṃ
      - vipaccana: ripening
        
        unripe mango reaches maturity kamma reaches maturity as vipāka
  prmtdpn:
  - aññamaññavisiṭṭhānaṃ kusalākusalānaṃ pākāti vipākā: the ripening of wholesome and unwholesome states, which are distinct from each other (kamma is one, vipāka is another reality)
    - vi-: distinct from one another (kusala ≠ akusala)
    - aññamaññavisiṭṭhānaṃ pākā vipākā: the ripened states of those that are mutually distinct are vipākas.” This is an analysis based on the genitive tappurisa compound (chaṭṭhī tappurisa samāsa). The word “pāka” should be explained as stated earlier: “Paccatīti pāko” – “It is called pāka because it ripens.” In this analysis, in the definition “kusalākusalānaṃ pāko ti vipāko,” the words “kusalākusala” and “pāka” are in non-apposition (bhinnādhikaraṇa). If this definition is understood as “vipāka is the fruit of kamma,” then kamma must be understood as one dhamma and pāka (vipāka) as another dhamma. If it is understood as “vipāka is the ripened state of kamma,” then kamma should be taken as one stage, and vipāka as another stage of that same process. In that case, the difference of grammatical bases indicates difference of stages. The Vibhāvinī Ṭīkā gives another explanatory meaning by taking the prefix “vi” in the sense of “opposition.”
  - notes:
    - within the kammasamaṅgītā stage, there are other stages such as diṭṭhadhammavedaniya, aparāpariyavedanīya, upapajjavedanīya, etc
    - kamma functions other than janaka can be done at any moment
    - anusaya -> pariyuṭṭhāna: 2 stages of the same kilesa, but can be said that one is the cause for the other (stages of a reality considered as 2 separate things)
  - aññamaññavirodhānaṃ kusalākusalānaṃ pākāti vipākā: The ripened dhammas of wholesome and unwholesome states, which are mutually opposed to each other, are called vipāka.” The mutual opposition of wholesome and unwholesome should be understood in terms of their direct oppositional characteristics, as explained in the kusalattika – such as pleasant result (iṭṭha vipāka), unpleasant result (aniṭṭha vipāka), abandoning (pahāyaka), and that which is to be abandoned (pahātabba), and similar directly opposing features.
  vipākā dhammā – dabbattha saṃvaṇṇanā
  - 36 vipāka citas
  - Their associated 38 cetasikas
  Dabbattha saṃvaṇṇanā of the term vipākā dhammā according to the aṭṭhakathā kaṇḍa of the Dhammasaṅganī Katame dhammā vipākā? Catūsu bhūmīsu vipāko – ime dhammā vipākā. Classification into the sabba saṅgaha Following is how the vipāka realities are categorized in the sabba saṅgaha. Vipāka dhammas are categorized, (1). In 4 khandhas.
  (2). In 2 āyatanas.
  (3). In 8 dhātus.
  (4). Some in 1 sacca and some are freed from sacca.
  Other meanings of the term vipāka In the Nibbedhika Sutta of the Aṅguttara Nikāya, the Tathāgata mentioned about the vipāka of kamma and vipāka of saññā (perception). There, the term “vipāka” refers to the “phala”.48 Abhidhānattha of the term “vipākadhamma”
  The literal meanings of the word “vipākadhamma” are as follows. “Vipaccanaṃ vipāko. Sabhāvoti dhammo. Vipāko dhammo (sabhāvo) yesaṃ te vipākadhammā.”49
  48 A. II. 358-65. 49 Vipākadhammadhammāti vipākasabhāvadhammā. Yathā jātijarāsabhāvā jātijarāpakatikā sattā jātidhammā jarādhammāti vuccanti evaṃ vipākajanakaṭṭhena vipākasabhāvā vipākapakatikā dhammāti attho. (Dhs-a. 84.). Jātijarāsabhāvāti Vipaccanasabhāvatā jāyanajīraṇasabhāvā. ca Vipākapakatikāti anupacchinnāvijjātaṇhāmānasantāne abhiññādikusalānaṃ bhāvanāyapahātabbādiakusalānañca vipaccanapakatikā. sabyāpāratā, tena vipākānuppādanepi vipākadhammatā siddhā hoti. Vipakkabhāvanti cettha bhāva-saddena sabhāvo eva vutto. (Ml ṭ. I. 38.). 25 Dabbattha Saṃvaṇṇanā of the term “vipākadhammadhammā” The ultimate representatives of the term “vipākadhammadhammā” is as follows. (1). 12 akusala cittas (2). 21 kusala cittas (3). There associated 52 cetasikas Dabbattha saṃvaṇṇanā of the term vipākadhammadhammā according to the aṭṭhakathā kaṇḍa of the Dhammasaṅganī Katame dhammā vipākadhammadhammā? Catūsu bhūmīsu kusalaṃ akusalaṃ – ime dhammā vipākadhammadhammā. Classification into the sabba saṅgaha Following is how the vipākadhamma realities are categorized in the sabba saṅgaha. Vipākadhammas are categorized,
  (1). In 4 khandhas.
  (2). In 2 āyatanas.
  (3). In 2 dhātus.
  (4). Some in 3 saccas and some are freed from saccas.
  Nevavipākanavipākadhammadhammā “Nevavipākanavipākadhamma” refers to non-self-realities that are neither vipāka nor vipāka-producing. In other words, they are things that are neither the result of past kamma nor have the nature of producing future vipāka. Sabhāvattha of the term “nevavipākanavipākadhamma”
  the intrinsic meaning of “nevavipāka-navipākadhamma”
  The absence of the peaceful, inactive nature of vipāka (nirussāha santa bhāva), and the absence of the active, effortful nature that produces vipāka (sabyāpāra sahussāha bhāva), which is the nature of ripening in the future (vipaccana bhāva). Abhidhānattha of the term “nevavipākanavipākadhamma”
  The definition of the third term is as follows.
  “Na eva vipākā > nevavipākā; na vipākadhammā > navipākadhammā; nevavipākā navipākadhammā > nevavipākanavipākadhammā” 26
  
  Dabbattha Saṃvaṇṇanā of the term “nevavipāka-navipākadhammadhammā
  
  (1). 20 kiriya cittas (pdf corrected) (2). Their associated 35 cetasika (pdf corrected) (3). 28 rūpas (4). Nibbāna
  
  Dabbattha saṃvaṇṇanā of the term nevavipākanavipākadhammdhammā according to the aṭṭhakathā kaṇḍa of the Dhammasaṅganī Katame dhammā nevavipākanavipākadhammadhammā? Tīsu bhūmīsu kiriyābyākataṃ, rūpañca, nibbānañca nevavipākanavipākadhammadhammā.
  
  notes: niganthas: kamma produces vipāka; vipāka is suffering; don’t make new kamma and exhaust past kamma by means of self-mortification
  - actually, kamma cannot be exhausted in this manner; what can be done is to remove what gives kamma the opportunity to give result (defilements)
  the purpose is to remove vipākas; they are produced by kamma; kamma cannot be exhausted, only what gives them the chance to produce result can be removed
  - purifying the mind is a means to achieve this goal
  Classification into the sabba saṅgaha – ime dhammā Following is how the nevavipākanavipākadhamma realities are categorized in the sabba saṅgaha. Nevavipākanavipākadhamma dhammas are categorized, (1). Some in 5 khandhas and some are freed from khandhas.
  (2). In 12 āyatanas. (3). In 13 dhātus. (4). In 2 saccas. 27
2. footnotes
  
  1 Atthasālinī Atthayojanā. 76. 2 Nirussāhasantabhāvena nirussāhasantabhāvāya upakārako vipākadhammo vipākapaccayo. (Pp-a. 349.). 3 Kiriyāmaya minds are used in many places to refer to javana minds. However, in expressions such as “kiriyamayacittasamuṭṭhānavāyodhātu,” it appears that manodvārāvajjana is also included.
class notes
- st, some faculty can be produce by another kamma
- in case one kamma destroys the eye sight; that kamma is not obstructing, but destroying the other kamma that was producing the cakkhu
- 4 upaghātakas
- the samaṅgī is with regard to one single kamma
  - they are stages of the same kamma
  - hindu: milk -> curd -> ghee etc; kamma itself ripens
  - theravāda:
    - phala
    - pakkaphala
- kammaṁ vipaccati: kamma ripens
- every root has the meaning of “doing”: gacchati = gamanaṁ karoti

main classification

[

vipākā	vipākadhamma	nevavip.navip.
36 vip ct	21 ku ct	20 ki ct
their 38 csk	12 aku ct	their 35 csk (-vrt)
	their 52 csk	28 rūpa
		Nibbāna

]

sabbasaṅgaha classification

khandha

[

khandha	vipākā	vipākadhamma	nevavipākanavipākadhamma
rūpa	-	-	28 rūpa
vedanā	ve in 36 vpk ct	ve in 21 ku ct	ve in 21 ki ct
		ve in 12 aku ct
saññā	sañ in 36 vpk ct	sañ in 21 ku ct	sañ in 21 ki ct
		sañ in 12 aku ct
saṅkhāra	36 csk (-ve,sañ) in 36 vpk ct	50 csk (-ve,sañ)	33 csk (-ve,sañ,vrt)
viññāṇa	36 vpk ct	21 ku ct	21 ki ct
		12 aku ct

vinimutta	-	-	Nibbāna

]

āyatana

[

āyatana	vipākā	vipākadhamma	nev.
cakkhu	-	-	cakkhu
sota	-	-	sota
ghāna	-	-	ghāna
*jivhā	-	-	jivhā
kāya	-	-	kāya
mano	36 vpk ct	21 ku ct	20 ki ct
		12 aku ct
rūpa	-	-	rūpa
sadda	-	-	sadda
gandha	-	-	gandha
rasa	-	-	rasa
phottabba	-	-	p,t,v
dhamma	their 38 csk	their 52 csk	their 35 csk (-vrt)
			16 sukhumarūpa
			Nibbāna

]

dhātu

[

dhātu	vipākā	vipākadhamma	nev.
cakkhu	-	-	cakkhup.
sota	-	-	sotap.
ghāna	-	-	ghānap.
*jivhā	-	-	jivhāp.
kāya	-	-	kāyap.
rūpa	-	-	rūpār.
sadda	-	-	saddarūpa
gandha	-	-	gandharūpa
rasa	-	-	rasarūpa
phottabba	-	-	p,t,v
cakkhuviñ	2 cv	-	-
sotaviñ.	2 sv	-	-
ghānaviñ.	2 ghv	-	-
jivhāviñ.	2 jv	-	-
kāyaviñ.	2 kv	-	-
mano	2 sp	-	pa
manoviññāṇa	24 vpk ct (-2 sp)	21 ku ct	19 ki ct (-pa)
		12 aku ct
dhamma	their 38 csk	their 52 csk	their 35 csk (-vrt)
			16 sukhumarūpa
			Nibbāna

]

sacca

[

sacca	vipākā	vipākadhamma	nev.
dukkha	32 lok vpk ct	17 lok ku ct	20 ki ct
		their 38 csk	their 35 csk (-vrt)
	their 35 csk (-vrt)	12 aku ct	28 rūpa
		their 26 csk (-lobha)
samudaya	-	lobha in 8 lmc	-
nirodha	-	-	Nibbāna
magga	-	8 mgg in 4 mg ct	-
saccavinimmutta	4 ph ct	4 mg ct	-
	their 36 csk (-ap)	their 28 csk (-8 mgg,ap)

]

4. Upādiṇṇattika

Pāḷi

[

upādiṇṇupādāniyā dhammā
anupādiṇṇupādāniyā dhammā
anupādiṇṇaanupādāniyā dhammā

]

meaning

[

upādiṇṇupādāniyā dhammā: non-self-realities that are taken by the kammas approached by clinging as their results and that become objects of clinging
- upādiṇṇa (sl: nn): results of lokiyakamma
  - upa + ā + dā: grasped, taken
anupādiṇṇupādāniyā dhammā: non-self-realities that are not taken by the kammas approached by upādāna as their results but that become objects of clinging
upādāniya / upādānīya: objects of upādāna: lokiyadhammas
anupādiṇṇa-anupādāniyā dhammā: non-self-realities that are not taken by the kammas approached by upādāna as their results or that does not become objects of clinging

upādiṇṇa vs anupādiṇṇa

dhsgn-a: upadiṇṇa’s sabhāvattha = abhidhānattha
- ārammaṇakaraṇavasena taṇhādiṭṭhīhi upetena kammunā ādinnā phalabhāvena gahitāti upādiṇṇā: that which is taken as its own result by kamma that is approached by craving and wrong view by way of taking objects is called upādiṇṇa (upa + ā + √dā + ta > upādiṇṇa)
  - mūlaṭīkā: 2 interpretive methods for the above
    - 1: upādiṇṇa
      - approached: lokiya ku / aku kamma are “approached” by the 4 upādānas in the sense of taking them as object
      - approacher: 4 upādāna
        
        upeta (upa + √i + ta)
        
        upa: upaya – 4 upādānas – implies what is approached is lokiya because they are the ones that are “approached” by upādāna
        
        upeta: what is approached – kamma–, which carries the notion of upetakiriyā (act of approaching) and upetā (the agent of that act of approaching) insofar as they are connected with the thing approached
        
        rūpadhātuyā kho pana, gahapati, yo chando yo rāgo yā nandī yā taṇhā ye upayupādānā, cetaso adhiṭṭhānā abhinivesā anusayo
        
        upaya: craving and wrong view
        
        notes: upeti: act of approaching, upagamanaṁ; upeta/upetaṁ: what is approached; upetā (upetu): approacher; upādāna = upaya
      - the manner it is approached is by way of taking it as an object
        
        not by association
        
        different manners of approaching: by association (samannāgamana), by taking as object (ārammaṇakaraṇa)
      - what has been taken by it? dhammas taken by mundane kamma as though it takes them in the following manner: “these dhammas have arisen because of us; therefore, they are our results.” these dhammas are mundane resultant consciousness and mental factors, and kamma-produced material phenomena (kammaja rūpa), which arise due to mundane kamma.
      - how has it been taken? lokiya kamma takes lokiya vipāka ctcsk and kammajarūpa as its own result. The arising of something as the result of a iiiicause is regarded as though the cause takes (took) that result. Therefore, in the Anuṭīkā it is stated: “Phalabhāvenāti hi ādānappakāravacanaṃ.” [The above fifth question is stated in the Anuṭīkā.] If what is taken by dhammas approached by craving and wrong view by way of taking them as objects is upādiṇṇa, and if the term upādiṇṇa is understood to mean only mundane resultant consciousness and mental factors and kamma-produced matter, then two problems may arise.
The first problem: “upeta” means that which is approached by the clinging of craving and wrong view by way of taking it as an object. All mundane dhammas can be taken as objects in that way. There is no fixed rule that the word “upeta” applies only to kamma. Therefore, there is no reason to take the word “upeta” as referring only to kamma. If that is so, then all conditioned phenomena that arise as results of mundane conditional dhammas would fall under the category of upādiṇṇa, because those conditioned phenomena too are taken by their conditions as their own results.
- note: why only lokiyakamma, why only ār.karaṇa, why (one more under the second problem)
The second problem:
- upeta:
  - upa: having been approached
    - It does not specifically highlight the sense of “taking as an object” by excluding the meaning of association.
  - ādinna: having been taken
    - not the specific characteristic of being kamma-produced (kammaja)
    - If it is taken in that way, would it
not be possible to call all conditioned phenomena “upādiṇṇa”? According to the Mūlaṭīkā, it cannot be so named. The reason is that the teaching was given according to the disposition of those beings who were to be instructed (bodhaneyyajanajjhāsayavasena). When the term upādiṇṇa was used for the sake of enabling certain beings to understand, they understood, by that very word, the dhammas mentioned above – mundane resultant consciousness and mental factors, and kamma produced matter.

Because the meaning becomes grounded on the specific (visesa) while the general meaning is illustrated, those who require the specific meaning may apply that specific meaning appropriately.

In the present time (comm time), since there are beings who are unable to understand the intended meaning merely upon hearing the term upādiṇṇa, the above interpretive explanation has been taught for their understanding.
- class notes:
  - upādiṇṇa is the lokiya vipāka dhammas produced by lokiya kamma that is approached by upādāna
    - kamma “takes” (ādinna, ādadāti) the result; figure of speech; taking a new life
    - upādāna approaches (upeti) the lokiya kamma
  - “cows” includes all types of cows;
    - the specific is included in the general
  - ādiṇṇa: takes in the sense of producing vipāka
  - grammatically, the word itself could be applied to more than lokiyavipākas; every saṅkhāra could be so
    - any lokiya reality can be approached by upādāna which can then produce vipākas and support even lokuttara dhamdhamma
    - the Buddha
    - 3 upādiṇṇa: kammaja realities, living body parts, anything taken as mine
  - upādiṇṇarūpa: strongly grasped by upādāna; but here, it’s a different approach by the comm.
2nd interpretation – mūlaṭīkā
- upādiṇṇa
  - upa: that which has been approached – upeta
    - carries together the meaning of the act of approaching and that which is approached
    - e.g.: pācariyo (teacher of the teacher): pagato ācariyo pācariyo
      - pa: gone away (pagata)
    - upeta and gata do not have to be in the active tense
    - although a prefix, it conveys the meaning of “approaching,” together with a derivational sense; that is, it expresses an action
      - e.g.: atimālā (a garland that surpasses other garlands)
        
        ati: surpassing (atikkamanaṃ) together with an accomplishment (sādhana) of the agent (kattu sādhana) in the domain of compounds (samāsa)
        
        prefixes within compounds can also express grammatical accomplishments (sādhana)
    - upagamana = clinging = upaya = upādānupaya
    - upeta: dhamma approached by upaya (clinging) – lokiya kamma, which does not occur in the absence of clinging
      - upādānapaccayā bhavo
      - purimajātuppannena upādānena upagatattā – called upeta since it is approached by clinging in a previous existence by way of being a supporting condition (paccayabhāvena) for no one performs kamma while being unapproached by clinging and unwilling
        
        paccayabhāvena: prior arising of clinging, including co-arisen clinging
        
        co-arisen dhammas that function as conditions are spoken of as “previously arisen” dhammas. In the Paṭṭhāna, the passages “ekaṃ mahābhūtaṃ paṭicca tayo mahābhūtā” and “ekaṃ khandhaṃ paṭicca tayo khandhā” are examples of this. Though the gerund form “paṭicca” might express that the cause has arisen previously, above Paṭṭhāna phrases tell about causes that have arisen together with their effects.
        
        Both clinging that has arisen previously and clinging that arises together also condition mundane kamma. Co-arising clinging conditions lobha-rooted kamma, whereas for mundane wholesome kamma and for dosa-rooted and moha-rooted kamma, previously arisen clinging functions as a condition such as decisive support (upanissaya paccaya), and so forth. Even in cases where there is no previously arisen clinging for mundane wholesome kamma and for dosa-rooted and moha-rooted kamma, it should be understood that clinging conditions those kammas simply because it has not been abandoned by the supramundane path.
        
        notes:
        
        upadana supports kamma: arising previously (upanissaya), arising co-nascent (sahajāta), being latent (
        
        dosamulakamma,etc: upadana as upanissaya, not sahajāta
        
        lobhamulakamma: can have upadana as upanissaya and co-nascent
        
        kusalakamma: upadana support as a latent force
        
        bhūmiladdha uppanna
        
        When an unextinguished defilement (not destroyed by the path) obtains a cause, it can arise in the future and, as an ultimate dhamma, become a condition for its own result; therefore, even while it remains un-abandoned, it is suitable to be designated by usages such as “uppanna” (“arisen”) and “atthi” (“exists”).
        
        uneradicated defilement considered as uppanna / atthi
        
        In teachings such as “ariyaṃ aṭṭhaṅgikaṃ maggaṃ bhāvento… uppannuppanne pāpake akusale dhamme antarāyeva antaradhāpeti” and “santaṃ vā ajjhattaṃ kāmacchandaṃ atthi me ajjhattaṃ kāmacchando’ti pajānāti,” the terms uppanna and atthi refer to these unabandoned unwholesome states
        
        Thus, through the kamma approached by clinging, rebirth is taken up. Beings take rebirth by kamma that can be object of cankers (sāsava kamma)
        
        Therefore, rebirth itself becomes prominent as something that is taken up.
        
        approaching: clinging; taking: here, taking rebirth, not any result
        
        This is also called “upapatti bhava.” Upapatti bhava constitutes mundane resultant consciousness, their mental factors and kamma-produced matter.
        
        Upapatti bhava is what is well fitted (“samavaruddha”) to the term “jāti” in the phrase “bhavapaccayā jāti,” (it means what arises is the upapatti bhava) and thus by the term upādiṇṇa “upapatti bhava” is intended.
        
        note: upa here covers the upadana and the kamma approached by it
        
        ādiṇṇa: the upapattibhava
- notes:
According to the Dhātukathā, upapatti bhava is the resultant consciousness pertaining to the threefold realms, their mental factors and kamma-born matter. Therefore, in the commentary, by the phrase “upetena ādinnā,” precisely these mundane resultant consciousnesses, their associated mental factors and kammaja rūpa are intended. On the other hand, the term “anupādiṇṇa” refers to dhammas that are not taken as results by a kamma approached by clinging. That is, dhammas other than mundane resultant consciousness, their associated mental factors and kamma-born matter. Upādāniya and Anupādāniya In the commentary and sub-commentaries to the Dhammasaṅgaṇī, the intrinsic meaning and word meanings given for the term upādāniya are the same. (1). “Ārammaṇabhāvaṃ upagantvā upādānasambandhena upādānānaṃ hitāti upādāniyā.” Having become an object, because it is supportive to clinging, in relation to clinging, it is called upādāniya. [“upa + ā + √dā + anīya > upādānīya > upādāniya”] or [upādāna + iya > upādāniya]. (2). “Upādānānaṃ ārammaṇabhāvānativattanato upādānehi upādātabbāti upādāniyā.” Because it does not go beyond being an object of clinging (does not go beyond the range of clinging), that which should be grasped by clinging is called upādāniya. (3). “Upādātuṃ arahantīti upādāniyā.” That which is fit to be grasped is called upādāniya. (4). “Upādāne niyuttāti upādāniyā.” That which is involved in the act of grasping (that is, what grasped; functioning as the object in the act of taking) is called upādāniya. [“upādāna
- ika > upādānika > upādāniya”].
5 By all these definitions, what is meant are all (ultimate) dhammas that are an object condition (ārammaṇappaccaya) for clinging “upādānassa ārammaṇapaccayabhūtāname taṃ adhivacanaṃ.” That is, mundane dhammas. – In this definition, by the term upādāniya, all ultimate dhammas that can become objects of clinging are taken without distinction. But earlier, by the term upeta, only kamma that is taken as an object by clinging was taken. The dhammas termed upādāniya are twofold as upādiṇṇa and anupādiṇṇa. But anupādāniya dhammas are always only anupādiṇṇa. There are no anupādāniya dhammas that are upādiṇṇa. On the other hand, by the term anupādāniya are meant dhammas that are not objects for clingings; that is, supramundane dhammas. Now we shall consider the three terms of the Upādiṇṇa-tika. Upādiṇṇupādāniyā dhammā Now we shall study the sabhāvattha, abhidhānattha and dabbattha of the term “upādiṇṇupādāniyā dhammā.” Sabhāvattha and abhidhānattha The literal meaning here is: “upādiṇṇā ca te upādāniyā cāti upādiṇṇupādāniyā” – “They are both upādiṇṇa and upādāniya; therefore, they are called upādiṇṇupādāniya.” This is a karmadhāraya compound. The intrinsic meanings (sabhāvattha) and the etymological meanings (abhidhānattha) of the words in this compound have been explained above. What is meant here are material phenomena (rūpa dhamma) and immaterial phenomena (arūpa dhamma) that have arisen due to kamma that can be objects of taints (sāsava kamma).1 Dabbattha The ultimate representatives of the term “upādiṇṇupādāniyā dhammā” are as follows.
1 Upādiṇṇā ca te upādāniyā cāti upādiṇṇupādāniyā, sāsavakammanibbattānaṃ rūpārūpadhammānametaṃ adhivacanaṃ. (Dhs-a. 85.). 6 (1). 32 lokiya vipāka cittas
(2). There associated 35 cetasikas (except 3 virati) (3). 20 kammaja rūpas Dabbattha saṃvaṇṇanā of the term upādiṇṇupādāniyā dhammā according to the aṭṭhakathā kaṇḍa of the Dhammasaṅganī Katame dhammā upādiṇṇupādāniyā? Tīsu bhūmīsu vipāko, yañca rūpaṃ kammassa katattā – ime dhammā upādiṇṇupādāniyā. Classification into the sabba saṅgaha Following is how the upādiṇṇupādāniya realities are categorized in the sabba saṅgaha. Upādiṇṇupādāniyā dhammas are categorized, (1). In 5 khandhas (2). In 11 āyatanas (3). In 17 dhātus (4). In 1 sacca Since the “sadda rūpa” is an “anupādiṇna” reality, ultimate realities of this term do not classify under “saddāyatana” and “sadda dhātu.” Anupadiṇṇupādāniyā dhammā Now we shall study the sabhāvattha, abhidhānattha and dabbattha of the term “anupādiṇṇupādāniyā dhammā.” Sabhāvattha and abhidhānattha The literal meaning here is: “anupādiṇṇā ca te upādāniyā cāti anupādiṇṇupādāniyā” – “They are both anupādiṇṇa and upādāniya; therefore, they are called anupādiṇṇupādāniya.” This is a karmadhāraya compound. The intrinsic meanings (sabhāvattha) and the etymological meanings (abhidhānattha) of the words in this compound have been explained above. 7 Dabbattha The ultimate representatives of the term “anupādiṇṇupādāniyā dhammā” are as follows. (1). 12 akusala cittas (2). 17 lokiya kusala cittas (3). 20 kiriya cittas (4). Their associated 52 cetasikas (5). 17 cittaja rūpas (6). 15 utuja rūpas (7). 14 āhāraja rūpas Dabbattha saṃvaṇṇanā of the term anupādiṇṇupādāniyā dhammā according to the aṭṭhakathā kaṇḍa of the Dhammasaṅganī Katame dhammā anupādiṇṇupādāniyā? Tīsu bhūmīsu kusalaṃ, akusalaṃ, tīsu bhūmīsu kiriyābyākataṃ, yañca rūpaṃ na kammassa katattā – ime dhammā anupādiṇṇupādāniyā. Classification into the sabba saṅgaha Following is how the anupādiṇṇupādāniya realities are categorized in the sabba saṅgaha. Anupādiṇṇupādāniyā dhammas are categorized, (1). In 5 khandhas (2). 1n 7 āyatanas (3). In 8 dhātus (4). In 2 saccas Anupādiṇṇa-anupādāniyā dhammā Now we shall study the sabhāvattha, abhidhānattha and dabbattha of the term “anupādiṇṇa-anupādāniyā dhammā.” Sabhāvattha and abhidhānattha The literal meaning here is: “anupādiṇṇā ca te anupādāniyā cāti anupādiṇṇānupādāniyā” – “They are both anupādiṇṇa and anupādāniya; therefore, they are called anupādiṇṇānupādāniyā.” This is a karmadhāraya compound. The intrinsic meanings (sabhāvattha) and the etymological meanings (abhidhānattha) of the words in this compound have been explained above. 8 Dabbattha The ultimate representatives of the term “anupādiṇṇa-anupādāniyā dhammā” are as follows. (1). 8 lokuttara cittas (2). Their associated 36 cetasikas (except 2 appamaññā) (3). Nibbāna Dabbattha saṃvaṇṇanā of the term anupādiṇṇa-anupādāniyā dhammā according to the aṭṭhakathā kaṇḍa of the Dhammasaṅganī Katame dhammā anupādiṇṇaanupādāniyā? Cattāro maggā apariyāpannā, cattāri ca sāmaññaphalāni, nibbānañca – ime dhammā anupādiṇṇaanupādāniyā. Classification into the sabba saṅgaha Following is how the anupādiṇṇa-aupādāniya realities are categorized in the sabba saṅgaha. Anupādiṇṇa-aupādāniyā dhammas are categorized, (1). Some in 4 khandhas. Some are freed from khandhas.
(2). In 2 āyatanas. (3). In 2 dhātus. (4). Some in 2 saccas. Some are freed from saccas.
9

main classification

acc. to each term

[

upādiṇṇa	anupādiṇṇa	upādāniya	anupādāniya
32 lok vip ct	12 aku ct	81 lok ct	8 loku ct
their 35 csk (-vrt)	21 ku ct	their 52 csk	their 36 csk (-ap)
20 kmjr	4 ph ct	28 rūpa	Nibbāna
	20 ki ct
	their 52 csk
	17 ctjr
	15 utjr
	14 āhjr
	Nibbāna

abtshg: 18 kammajarūpa: lakkhaṇarūpas are nakutocija dmsgn: 20 kammajarūpa: upacaya and santati are included as kammajarūpa suttanta: 22 kammajarūpa: rarely used; all 4 lakkhaṇārūpa as conditioned.
- jātijarāmaraṇa bhikkhave aniccaṁ saṅkhātaṁ paṭiccasamuppādo
- applies to other causes (citta, utu, and āhāra)
all anupādāniya are anupādiṇṇa
all upādiṇṇa are upādāniya
rūpa is always upādāniya

]

acc. to the tika

[

upādiṇṇupādāniya	anupādiṇṇupādāniya	anupādiṇṇaanupādāniya
32 lok vip ct	17 lok ku ct	8 loku ct
their 35 csk (-vrt)	12 aku ct	their 36 csk (-ap)
20 kmjr	20 ki ct	Nibbāna
	their 52 csk
	17 ctjr
	15 utjr
	14 āhjr

]

sabbasaṅgaha classification

khandha

khandha	up. up.	anup. up.	anup. anup.
rūpa	20 kmjr	17 ctjr, 15 utjr, 14 āhjr	-
vedanā	ve in them	ve in them	ve in them
saññā	sañ in them	sañ in them	sañ in them
saṅkhāra	31 csk in them	50 (-ve, sañ) csk in them	34 (-ve, sañ, app)
	(-ve, sañ, vir, app)	12 aku ct	8 loku ct
viññāṇa	32 lok vip ct	17 lok ku ct
		20 ki ct
vinimmutta			Nibbāna

āyatana

āyatana	up. up.	anup. up.	anup. anup.
cakkhu	cakkhuppasāda	-	-
sota	sotap.	-	-
ghāna	ghānap.	-	-
jivhā	jivhāp.	-	-
kāya	kāyap.	-	-
mano	32 lok vip ct	those 49 ct	8 loku ct
rūpa	vaṇṇarūpa	vaṇṇarūpa	-
sadda	-	saddarūpa	-
gandha	gandharūpa	gandharūpa	-
rasa	rasarūpa	rasarūpa	-
phottabba	p,t,v	p,t,v	-
dhamma	9 kmj sukhumarūpa (āp,2 bh,	10 ctj/utj/āhj sukhumarūpa	36 csk in them
	hdy,ji,oj,ākā,up,stt)	(āp,oj,ākā,viñ,lht,up,stt)	Nibbāna
	33 csk in them (-vrt, ap)	52 csk in them

dhātu

dhātu	up. up.	anup. up.	anup. anup.
cakkhu	cakkhu	-	-
sota	sota	-	-
ghāna	ghāna	-	-
jivhā	jivhā	-	-
kāya	kāya	-	-
rūpa	vaṇṇarūpa	vaṇṇa	-
sadda	-	sadda	-
gandha	gandha	gandha	-
rasa	rasa	rasa	-
phottabba	pa, te, vā	pa, te, vā	-
cakkhuviñ	2 Cv	-	-
sotaviñ.	2 Sv	-	-
ghānaviñ.	2 Ghv	-	-
jivhāviñ.	2 Jv	-	-
kāyaviñ.	2 Kv	-	-
mano	2 Sp	Pa	-
manoviññāṇa	3 Sn, 8 mvi,	12 aku ct	8 loku ct
	9 mhgt vip	17 lok ku ct
		19 ki ct
dhamma	32 csk in them	52 csk in them	36 csk in them
	9 kmj sukhumarūpa	10 ctj/utj/āhj	Nibbāna
		sukhumarūpas

sacca

sacca	up. up.	anup. up.	anup. anup.
dukkha	32 lok vip ct	12 aku ct	-
	35 csk in them	17 lok ku ct
	20 kmjr	20 ki ct
		51 csk in them
		17 ctjr
		15 utjr
		14 āhjr
samudaya	-	lobha in 8 lmc	-
nirodha	-	-	Nibbāna
magga	-	-	8 mgg in 4 mg
saccavinimmutta	-	-	8 loku ct
			28 csk in 4 mg
			36 csk in 4 phl

5. Saṅkiliṭṭhatika

Pāḷi

[

saṃkiliṭṭhasaṃkilesikā dhammā
asaṃkiliṭṭhasaṃkilesikā dhammā
asaṃkiliṭṭhaasaṃkilesikā dhammā

]

meaning

[

saṅkiliṭṭha: polluted, defiled – connected with kilesa – includes all kilesas because they defile each other (never alone)
- like ghee mixed with poison: it is also poisonous
- citta, when associated with kilesa, is defiled
- if J has kilesa, santati is defiled citta is pure, but if associated with kilesa, it becomes defiled Bh is pure, but if J has kilesa, the entire santati is defiled
asaṅkiliṭṭha: not associated with kilesa
saṅkilesika: objects of kilesa, that are supportive to kilesa – lokiyadhammas
asaṅkilesika: not object of kilesa – lokuttaradhammas

]

class notes
- one who took refuge in the triple gem has more value than an outsider that has jhāna
- 2 sammādiṭṭhis:
  - dasavatthuka sammādiṭṭhi: final attainment abhiññā (:q: clarify)
  - catusacca sammādiṭṭhi: final attainment arahatship
    - its entrance is the refuge in the Triple Gem
      - (:q: do paccekabuddhas have this refuge or just refuge on the Dhamma? and a SSB, only Dhamma?)
- lay sīlavanta is higher than a vattasampanna (protecting 4 pārājikas) is higher than sāmaṇera and sīlavanta lay person
- one with vipassanāñāṇa, status greatly increses
  - lay sotp is higher than puthu monk
  - bhante: lay person with upacāra may be higher than normal bhikkhu
  - gati also affect someone’s value
- minimum refuge to be buddhist:
  - me: maybe just Dhamma (like the Buddha and Paccekabuddhas)
  - can someone take refuge on the Buddha but not on the Dhamma? no, since one is ready to accept the teachings He would give; automatically, the Saṅgha also is included, since one accepts those indiviuals as having been liberated
  - only Saṅgha: no, since they have followed and attained the Dhamma and followed the Buddha
  - only Dhamma: one who finds a Dhamma book (no Saṅgha and no Buddha) would still accept the author of that such book
    - SSB and PCKBD: seems to be only refuge on Dhamma
      - 2 pckbd practiced for 7 years so they have a clear vision of the mode of practice
pdf
- saṃkiliṭṭhasaṃkilesikā dhammā: non-self realities that are oppressed, tormented and defiled by defilements and that become the object of defilements
- asaṃkiliṭṭhasaṃkilesikā dhammā: – non-self realities that are not oppressed, tormented or defiled by defilements but that become the object of defilements
- asaṃkililṭṭha-asaṃkilesikā dhmmā: non-self realities that are not oppressed, tormented or defiled by defilements and do not become the object of defilements
1. saṅkilesa
  
  dhammas that excessively oppress, torment, and defile a being and the continuum of mind-and-matter (nāmarūpa santāna)
  
  saṅkilesetīti saṅkileso, vibādhati, upatāpeti, (vidūseti) cāti attho: what is meant here are the defilements (kilesa dhammas).
  - saddanīti: (saṃ)kilisatīti (saṃ)kileso
    - saṁ in saṅkilesa: excessiveness, intensity (atisayattha)
  abhidhānattha: saṅkilissatīti saṅkileso
  - netti comm: saṅkilissati etenāti saṅkileso (that by means of which a being becomes oppressed or tormented is called saṅkilesa)
  dabbattha: 10 kilesas – lobha (rāga), dosa, moha, māna, diṭṭhi, vicikicchā, thīna, uddhacca, ahirika, anottappa
  1. 3 intrinsic characteristics of defilements (saṃkilesa)
    - vibādhanattha / bādhanattha (oppression): Defilments oppress the being or the continuum of mind and matter. Here vibādana means causing suffering (pīḷana) and exhausting or tiring (kilamana).
    - upatāpanattha / tāpanattha (tormenting): They torment the being or the continuum of mind and matter. Upatāpana means burning the continuum, causing anguish and agitation (pariḷāha), and destroying calmness in the mind and body.
    - vidūsanaṭṭha / dūsanaṭṭha (defilement): They corrupt and make impure the being or the continuum of mind and matter.
  2. 3 consequences of being defiled
    - aggabhāva decreases: value or worth of one’s santāna decreases
      - a person’s value is determined by the magnitude of the karmic result produced when offerings are given to them
    - aniṭṭhaphala: defiled dhammas produce undesirable results, even though they themselves are not defilements (:q: clarify)
    - gārayha: dhammas (and beings) defiled by defilements are blameworthy in the eyes of the wise, even though they themselves are not defilements (:q: clarify)
2. saṅkiliṭṭha and asaṅkiliṭṭha
  
  intrinsic, etymological meanings: Dhammas that are oppressed and tormented by the above-mentioned defilements are called saṅkiliṭṭha – (saṃ)kilissatīti saṅkiliṭṭho
  - saṅkilissa: saṃ + √kilis + ta → saṅkiliṭṭha
  - vibādhitaṭṭha / bādhitaṭṭha: oppressed and tormented by defilements
  - upatāpitaṭṭha / tāpitaṭṭha: being tormented by defilements
  - dūsitaṭṭha: if the meaning of defiling nature is emphasized, then being corrupted or defiled (dūsitaṭṭha) should also be taken as an intrinsic meaning of the word saṅkiliṭṭha
  - both nāmasantāna and rūpakāya are oppressed
  - saṅkiliṭṭha here: dhammas associated with defilements, as though they have become one with defilements (throught saṁyogalakkhaṇas)
    - dhammas that share the same arising, cessation, base, and object with defilements
    - kilesa sampayutta dhamma
    - dabbattha: all akusala dhammas
  - asaṅkiliṭṭha: dhammas that are not oppressed, not tormented, and not defiled by defilements
    - not associated with defilements
    - dabbattha: kusala dhammas and abyākata dhammas
    - the intrinsic and etymological meanings of “asaṅkiliṭṭha” should be understood according to the explanation given for “saṅkiliṭṭha.”
3. saṅkilesika and asaṅkilesika
  - saṅkilesika: dhammas that can become objects of defilements
  - intrinsic and etymological meanings
    - 2 explanations:
      - attānaṃ ārammaṇaṃ katvā pavattanena saṅkilesaṃ arahantīti saṅkilesikā: since defilements exist taking them as object, they are suitable for saṃkilesa (defilements), hence they are called saṅkilesika.
      - saṅkilese vā niyuttā, tassa ārammaṇabhāvānatikamanato ti saṅkilesikā: since they serve as objects of defilements, they do not transcend defilements. Therefore, they are called saṅkilesika. This explanation follows the interpretation “things which are engaged in defilements by means of becoming their object” – “Saṅkilese niyuttā saṅkilesikā.” Because the phrase “saṅkilese niyuttā” (engaged in defilements) might suggest association similar to “cetasika” in “cetasī niyuttā cetasikā”, the Mūlaṭīkā provides the examples of vatthayugika and suṅkasālika. “Vatthayuge niyuttā vatthayugikā” – a person engaged in a pair of garments
  “Suṅkasālāyaṃ niyuttā suṅkasālikā” – tax collectors engaged in the tax hall Although the word “engaged” appears in these examples, it does not indicate co-arising or association. Likewise, “saṅkilese niyuttā” does not indicate co arising association but rather being taken as an object.
  3 If a certain dhamma can be taken as an object by a mental dhamma, that dhamma is said not to have transcended that mental dhamma. Thus, an intrinsic meaning of “saṅkilesika” is “not transcending the defilements” (“saṅkilesānatikamanaṭṭha”). That means not going beyond the range of objects of defilements. The ultimate referent (dabbattha) of the word “saṅkilesika” is all mundane dhammas (lokiya dhammas) that can become objects of defilements. On the other hand, “asaṅkilesika” refers to dhammas that cannot be taken as objects by defilements. These are dhammas that transcend defilements, namely supramundane dhammas (lokuttara dhammas). The intrinsic and etymological meanings of “asaṅkilesika” should be understood according to the explanation given for “saṅkilesika.” Another meaning of “saṅkilesika” However, in some contexts the word “saṅkilesika” refers to dhammas associated with defilements. For example, in the Paṭisambhidāmagga passage: “Hañci paccuppanne kilese pajahati, tena hi … kaṇhasukkadhammā yuganaddhā samameva vattanti, saṅkilesikā maggabhāvanā hoti.” Here “saṅkilesika” refers to dhammas associated with defilements, that is, saṅkiliṭṭha dhammas. Now let us examine each term of the saṃkiliṭṭha tika individually. Saṅkiliṭṭhasaṅkilesikā Dhammā The intrinsic meaning and the etymological meaning of the term saṅkiliṭṭhasaṅkilesika are as follows. Sabhāvattha
  The intrinsic meaning of the term saṅkiliṭṭhasaṅkilesika should be understood according to the explanations given for the words saṅkiliṭṭha and saṅkilesika. That is, the intrinsic meaning consists of all the following characteristics: being afflicted by defilements, being tormented by them, being corrupted or stained by them, and not having transcended the defilements (vibādhita-upatāpita-vidūsita saṅkilesānatikkamanaṭṭha). Abhidhānattha
  “Saṅkiliṭṭhā ca te saṅkilesikā cāti saṅkiliṭṭhasaṅkilesikā” – “They are saṅkiliṭṭha, and they are also saṅkilesika. Therefore, they are called saṅkiliṭṭhasaṅkilesikā.” Dabbattha The ultimate referent of the expression saṅkiliṭṭhasaṅkilesikā dhammā is as follows. 4 (1). 12 akusala cittas (2). Their associated 27 cetasikas Dabbattha saṃvaṇṇanā of the term saṃkiliṭṭhasaṃkilesikā dhammā according to the aṭṭhakathā kaṇḍa of the Dhammasaṅganī Katame dhammā saṃkiliṭṭhasaṃkilesikā? Dvādasākusalacittuppādā – ime dhammā saṃkiliṭṭhasaṃkilesikā. Classification into the sabba saṅgaha Following is how the saṃkiliṭṭha-saṃkilesika realities are categorized in the sabba saṅgaha. Saṃkiliṭṭha-saṃkilesika dhammas are categorized, (1). In 4 khandhas. (2). In 2 āyatanas. (3). In 2 dhātus. (4). In 2 saccas.
  Asaṅkiliṭṭhasaṅkilesikā Dhammā The intrinsic meaning and the etymological meaning of the term asaṅkiliṭṭhasaṅkilesika are as follows. Sabhāvattha The intrinsic meaning of the term asaṅkiliṭṭhasaṅkilesika should be understood according to the explanations given for the words asaṅkiliṭṭha and saṅkilesika. That is, the intrinsic meaning consists of all the following characteristics: not being afflicted by defilements, not being tormented by them, not being corrupted or stained by them, yet not having transcended the defilements (avibādhita-anupatāpita avidūsita-saṅkilesānatikkamanaṭṭha). Abhidhānattha
  “Asaṅkiliṭṭhā ca te saṅkilesikā cāti asaṅkiliṭṭhasaṅkilesikā” – “They are asaṅkiliṭṭha, and they are also saṅkilesika. Therefore they are called asaṅkiliṭṭhasaṅkilesikā.” Dabbattha The ultimate referent of the expression saṅkiliṭṭhasaṅkilesikā dhammā is as follows. (1). 17 lokiya kusala cittas (2). 32 lokiya vipāka cittas (3). 20 kiriya cittas (4). Their associated 38 cetasikas (5). 28 rūpa 5 Dabbattha saṃvaṇṇanā of the term asaṃkiliṭṭhasaṃkilesikā dhammā according to the aṭṭhakathā kaṇḍa of the Dhammasaṅganī Katame dhammā asaṃkiliṭṭhasaṃkilesikā? Tīsu bhūmīsu kusalaṃ, tīsu bhūmīsu vipāko, tīsu bhūmīsu kiriyābyākataṃ, sabbañca rūpaṃ – ime dhammā asaṃkiliṭṭhasaṃkilesikā. Classification into the sabba saṅgaha Following is how the asaṃkiliṭṭha-saṃkilesika realities are categorized in the sabba saṅgaha. Asaṃkiliṭṭha-saṃkilesika dhammas are categorized, (1). In 5 khandhas. (2). In 12 āyatanas. (3). In 12 dhātus. (4). In 1 saccas.
  Asaṅkiliṭṭhāsaṅkilesikā Dhammā The intrinsic meaning and the etymological meaning of the term asaṅkiliṭṭha asaṅkilesika are as follows. Sabhavattha
  The intrinsic meaning of the term asaṅkiliṭṭha-asaṅkilesika should be understood according to the explanations given for the words asaṅkiliṭṭha and asaṅkilesika. That is, the intrinsic meaning consists of all the following characteristics: not being afflicted by defilements, not being tormented by them, not being corrupted or stained by them, and having transcended the defilements (avibādhita-anupatāpita-avidūsita saṅkilesātikkamanaṭṭha). Abhidhānattha
  “Asaṅkiliṭṭhā ca te asaṅkilesikā cāti asaṅkiliṭṭhāsaṅkilesikā” – “They are asaṅkiliṭṭha, and they are also asaṅkilesika. Therefore, they are called asaṅkiliṭṭha asaṅkilesikā.” Dabbattha The ultimate referent of the expression asaṅkiliṭṭha-asaṅkilesikā dhammā is as follows. (1). 8 lokuttara cittas (2). Their associated 36 cetasikas (except 2 appamaññā) (3). Nibbāna 6 Dabbattha saṃvaṇṇanā of the term asaṃkiliṭṭha-asaṃkilesikā dhammā according to the aṭṭhakathā kaṇḍa of the Dhammasaṅganī ca Katame dhammā asaṃkiliṭṭhaasaṃkilesikā? Cattāro maggā apariyāpannā, cattāri sāmaññaphalāni, asaṃkiliṭṭhaasaṃkilesikā. nibbānañca Classification into the sabba saṅgaha – ime dhammā Following is how the asaṃkiliṭṭha-asaṃkilesika realities are categorized in the sabba saṅgaha. Asaṃkiliṭṭha-asaṃkilesika dhammas are categorized, (1). Some in 4 khandhas. Some are freed from khandhas. (2). In 2 āyatanas. (3). In 2 dhātus. (4). Some in 2 saccas. Some are freed from saccas.
  7

main classification

acc. to terms

[

saṅkiliṭṭha	asaṅkiliṭṭha	saṅkilesika	asaṅkilesika
12 aku ct	21 ku ct	81 lok ct	8 loku ct
their 27 csk	36 vip ct	their 52 csk	their 36 csk
	20 ki ct	28 rūpa	Nibbāna
	their 38 csk
	28 rūpa
	Nibbāna

]

acc. to the tika

[

saṅ. saṁ.	asaṁ. saṁ.	asaṁ. asaṁ.
12 aku ct	17 lok ku ct	8 loku ct
their 27 csk	32 lok vip ct	their 36 csk (-ap)
	20 ki ct	Nibbāna
	their 38 csk
	28 rūpa

paññatti is not included in the mātikās
- elaborated in one ṭīka
asaṁ. asaṁ. are identical to anupādinnaanupādāniya
suttanta mātikā includes paññatti: adhivacanadhamma…

]

sabbasaṅgaha classification

khandha

khandha	san san	asan san	asan asan
rūpa	-	28 rūpa	-
vedanā	ve in 12 aku ct	ve in 69 lok ct (-12 aku ct)	ve in 8 loku ct
saññā	sañ in 12 aku ct	sañ in 69 lok ct (-12 aku ct)	sañ in 8 loku ct
saṅkhāra	25 csk in 12 aku ct (-ve,sañ)	36 csk in 69 lok ct (-ve,sañ)	34 csk in 8 loku ct (-ve,sañ,ap)
viññāṇa	12 aku ct	17 lok ku ct	8 loku ct
		32 lok vpk ct
		20 ki ct
muttaka			Nibbāna

āyatana

āyatana	san san	asan san	asan asan
cakkhu	-	cakkhup.	-
sota	-	sotap.	-
ghāna	-	ghānap.	-
*jivhā	-	jivhāp.	-
kāya	-	kāyap.	-
mano	12 aku ct	17 lok ku ct	8 loku ct
		32 vpk ct
		20 ki ct
rūpa	-	rūpār.	-
sadda	-	saddār.	-
gandha	-	gandhār.	-
rasa	-	rasār.	-
phottabba	-	p,t,v	-
dhamma	27 csk in 12 aku ct	38 csk in 69 lok ct	36 csk in 8 loku ct
		(-12 aku ct)	Nibbāna
		16 sukhumarūpa

dhātu

dhātu	san san	asan san	asa asa
cakkhu	-	"	-
sota	-	"	-
ghāna	-	"	-
*jivhā	-	"	-
kāya	-	"	-
rūpa	-	"	-
sadda	-	"	-
gandha	-	"	-
rasa	-	"	-
phottabba	-	p,t,v	-
cakkhuviñ	-	2 cv	-
sotaviñ.	-	2 sv	-
ghānaviñ.	-	2 ghv	-
jivhāviñ.	-	2 jv	-
kāyaviñ.	-	2 kv	-
mano	-	pa, 2 sp	-
manoviññāṇa	12 aku ct	17 lok ku	8 loku ct
		20 vpk ct
		19 ki ct
dhamma	their 27 csk	their 38 csk	their 36 csk (-ap)
		16 sukhumarūpa	Nibbāna

sacca

sacca	saṁ saṁ	asaṁ saṁ	asaṁ asaṁ
dukkha	12 aku ct	17 lok ku	-
	26 csk (-lobha)	32 lok vpk
		20 ki ct
		38 csk
		28 rūpa
samudaya	lobha in 8 lmc	-	-
nirodha	-	-	Nibbāna
magga	-	-	8 mgg in 4 mg ct
vinimmutta	-	-	4 mg ct
			their 28 csk (-8 mgg,ap)
			4 ph ct
			their 36 csk (-ap)

6. Vitakkatika

Pāḷi

savitakkasavicārā dhammā: realities that associate vitakka and vicāra
avitakkavicāramattā dhammā: realities that associate only vicāra without vitakka
avitakkaavicārā dhammā: realities that do not associate either

meaning

[

savitakkasavicārā dhammā: non-self realities that associate vitakka and vicāra
avitakkavicāramattā dhammā: non-self realities that do not associate vitakka but do vicāra
- why not just vicāramattā? because vicāra can only be the mariyādā when vitakka is absent
- matta:
  - merely, only vicāra (with regard to vitakka vicāra)
    - not with regard to other realities
    - vicāra is the lower limit (mariyādā), grossest factors
  - subtle, in the sense of being the subtlest vicāra possible
- MN-upakkilesasutta: savitakkasavicāra samādhi, avitakkavicāramatta samādhi, avitakkaavicāra samādhi, sappītika, nippītika, satthasahagata samādhi, upekkhāsahagata samādhi
- 5 samādhis under the bodhi tree (lokiya); maggas based on the 4-fold jhāna classification
avitakkaavicārā dhammā: non-self realities that do not associate either

]

main classification

acc. to individual terms

savitakka	savicāra	avitakka	avicāra
55 savit ct	55 savit ct	66 avit ct	55 avic ct
their 51 csk (-vit)	11 2nd jh ct	their 37 csk (-vit)	their 36 csk (-vit, vic)
	their 51 (-vic)	vit in 55 savit ct	vic in 66 vic ct

66 avitakkacittas:
- 11 2nd jh ct
- 11 3rd jh ct
- 11 4th jh ct
- 23 5th jh ct
- 10 viñ
55 avicāracittas
- 11 3rd jh ct
- 11 4th jh ct
- 23 5th jh ct
- 10 viñ

acc. to the tika

[

savitakkasavicāra	avitakkavicāramatta	avitakkaavicāra
55 savt savc ct	vt in 55 savt savc ct	vc in 11 2nd jh ct
their 50 csk (-vt,vc)	11 2nd jh ct	55 avt avc ct
	their 36 csk (-vt,vc)	their 36 csk (-vt,vc)
		28 rūpa
		Nibbāna

tikamuttaka
vc in 55 savt savc ct

tikamuttaka vicāra is savitakka avicārā dhammā
vitakka
- of the 1st pada goes to the 2nd pada
vicāra
- of the 1st pada goes to muttaka
- of the 2nd pada goes to 3rd pada
here total number of ct is ok
vitakka is avitakkavicāramatta
vicāra in avitakkavicāramatta ct is avitakkaavicāra (3rd pada)

]

sabbasaṅgaha classification

khandha

khandha	savtk savcr	avtk vcr	avtk avcr	muttaka
rūpa	-	-	28 rūpa	-
vedanā	ve in 55 savtk savcr ct	ve in 11 2nd jh ct	ve in 55 avtk avcr ct	-
saññā	sañ in 55 savtk savcr ct	sañ in 11 2nd jh ct	sañ in 55 avtk avcr ct	-
saṅkhāra	their 48 csk (-ve,sañ,vtk,vcr)	vtk in 55 savtk savcr ct	vcr in 11 2nd jh ct	vcr in 55 savtk savcr ct
		34 csk (-ve,sañ,vtk,vcr)	34 csk (-ve,sañ,vtk,vcr)
		in 11 2nd jh ct	in 55 avtk avcr ct
viññāṇa	55 savtk savcr ct	11 2nd jh ct	55 avtk avcr ct	-
muttaka	-	-	Nibbāna	-

āyatana

āyatana	savtk savcr	avtk vcr	avtk avcr	muttaka
cakkhu	-	-	"	-
sota	-	-	"	-
ghāna	-	-	"	-
*jivhā	-	-	"	-
kāya	-	-	"	-
mano	55 savtk savcr ct	11 2nd jh ct	55 avtk avcr ct	-
rūpa	-	-	"	-
sadda	-	-	"	-
gandha	-	-	"	-
rasa	-	-	"	-
phottabba	-	-	p,t,v	-
dhamma	their 50 csk (-vtk,vcr)	vtk in 55 savtk savcr ct	vcr in 11 2nd jh ct	vcr in 55 savtk savcr ct
		their 36 csk (-vtk,vcr)	their 36 csk (-vtk,vcr)
			16 sukhumarūpa
			Nibbāna

dhātu

dhātu	savtk savcr	avtk vcr	avtk avcr	muttaka
cakkhu	-	-	"	-
sota	-	-	"	-
ghāna	-	-	"	-
*jivhā	-	-	"	-
kāya	-	-	"	-
rūpa	-	-	"	-
sadda	-	-	"	-
gandha	-	-	"	-
rasa	-	-	"	-
phottabba	-	-	p,t,v	-
cakkhuviñ	-	-	2 cv	-
sotaviñ.	-	-	2 sv	-
ghānaviñ.	-	-	2 ghv	-
jivhāviñ.	-	-	2 jv	-
kāyaviñ.	-	-	2 kv	-
mano	pa, 2 sp	-	-	-
manoviññāṇa	52 savtk savcr ct (-3 manodhātu)	11 2nd jh ct	45 avtk avc ct (-10 viñ)	-
dhamma	their 50 csk (-vtk,vcr)	vtk in 55 savtk savcr ct	vcr in 11 2nd jh ct	vcr in 55 savtk savcr ct
		their 36 csk (-vtk,vcr)	their 36 csk (-vtk,vcr)
			16 sukhumarūpa
			Nibbāna

52 savtk savcr manoviññāṇas
- 12 aku
- 8 ahe (-10 viñ)
- 24 kā so
- 11 1st jh

sacca

sacca	savtk savcr	avtk vcr	avtk avcr	muttaka
dukkha	47 lok savtk savcr ct	vtk in 47 lok savtk savcr ct	vcr in 3 lok 2nd jh ct	vcr in 47 lok savtk savcr ct
	their 49 csk (-vtk,vcr,lo)	3 lok 2nd jh ct	31 lok avtk avcr ct
		their 33 csk (-vtk,vcr,vrt)	their 33 csk (-vtk,vcr,vrt)
			28 rūpa
samudaya	lobha in 8 lmc	-	-	-
nirodha	-	-	Nibbāna	-
magga	7 mgg in 4 1st jh mg (-vtk)	vtk in 4 1st jh mg	7 mgg in 12 avtk avcr mg ct (-vtk)	-
		7 mgg (-vtk) in 4 2nd jh mg ct
saccavinimmutta	4 1st jh mg	vtk in 4 1st jh ph	vcr in 8 loku 2nd jh	vcr in 8 1st jh loku ct
	their 27 csk (-mgg,vcr,ap)	4 2nd jh mg ct	12 avtk avcr mg ct
	4 1st jh ph	their 27 csk (-8 mgg,vcr,ap)	their 27 csk (-8 mgg,vcr,ap)
	their 34 csk (-vtk,vcr,ap)	4 2nd jh ph ct	12 avtk avc ph ct
		their 34 csk (-vtk,vcr,ap)	their 34 csk (-vtk,vcr,ap)

55 avit avic
- 31 lokiya
  - 10 viññāṇa
  - 3 3rd jh
  - 3 4th jh
  - 15 5th jh
- 24 lokuttara
  - 8 3rd jh
  - 8 4th jh
  - 8 5th jh

vocabulary

mariyāda

adj. keeping the rules; sticking to the boundaries; staying within limits [mariyādā + a] ~ fem. boundary; border; limit ✓ fem. barrier, dam, embankment ✗

extra notes

nippadesa teachings: abhidhamma includes all dhammas such as 5-fold jhānas
vit vs. vic

vit vic

if yes -> yes

if no -> maybe

no <- if no
self doctrine accepts self-support; buddhism does not accept a reality that supports itself
parāmāsaduka:
- it’s diṭṭhi
- sampayutta and vippayuta
- diṭṭhi is neither parāmāsasampayutta nor vippayutta
indirect self-support: one dhamma cannot support itself, but it support another dhamma that supports it (research)

vit	vic
if yes ->	yes
if no ->	maybe
no	<- if no

7. Pītittika

Pāḷi

pītisahagatā dhammā
sukhasahagatā dhammā
upekkhāsahagatā dhammā

meaning

[

pītisahagatā dhammā: realities associated with pīti (does not include pīti itself)
sukhasahagatā dhammā: = sukhāya vedanāya sampayuttā dhammā
upekkhāsahagatā dhammā: = adukkhamasukhāya vedanāya sampayuttā dhammā

]

pīti

abhidhānattha
- piṇayatīti
  - that which is exceedingly pleasing
  - that which develops (inflating or uplifting) both mind and body
    - the mind and body that are inflated by pīti are like a blossomed lotus
  - prmdpn: pinayati kāyacittaṃ tappeti, tuṭṭhaṃ suhitaṃ janeti, supupphitapadumaṃ viya vā vaḍḍhetīti pīti
- pinanti (vā) etāya taṃ samaṅgino puṇṇacandoviya virocamānakāyacittā hontīti pīti
  - that by owing to which a person who possesses it becomes radiant in body and mind like a full moon, due to that very thing
sabhāvattha
- sampiyāyanaṭṭhena pīti: characteristic: sampiyāyaṇalakkhaṇā pīti – being intensely pleasing, extremely happy, intense joy
- pīṇanaṭṭhena pīti: function: kāyacittapīṇanarasā pīti – uplifting the body and mind
  - cdvml (abhidharmaye mūlika karuṇu)
    - a kind of swelling or inflation
    - like heated air arising from the bottom of a pot of rice, causing the water to boil over. Thus, the inflation caused by pīti also occurs in the body. The mind and body inflated by pīti are like a blossomed lotus, as stated in the Paramatthadīpanī, “Pinayati kāyacittaṃ tappeti, tuṭṭhaṃ suhitaṃ janeti, supupphitapadumaṃ viya vā vaḍḍhetīti pīti.” Furthermore, it is mentioned in the same text (Abhidharmaye Mūlika Karuṇu) that pīti generates a kind of forceful air throughout the body, causing expansion. Due to this, the body of one who possesses pīti becomes inflated. Like waves arising in the ocean, laughter arises due to this uplifting energy produced by pīti-associated consciousness. It is also stated that pīti can cause the body to rise up and even move or dance.
- pharaṇaṭṭhena pīti: function: pharaṇarasā pīti – pervading the entire body with refined (excellent) sensations
- haṭṭhapahaṭṭhākāraṭṭhena pīti: characteristic: delighting in the object
  - dhsgn-a: pubbabhāgārammaṇe haṭṭhapahaṭṭhākārā pīti – pīti is the joyful and elated mode toward the preliminary object
    - pīti delights in the object and becomes joyful. this is also evident from the fact that pīti is a factor of jhāna. jhāna factors are those dhammas that exert an intensified effort in grasping the object. thus, pīti is a miscellaneous mental factor (pakinnaka cetasika) which exists with intense delight and uplifts both body and mind. this is the ultimate representation (dabbattha) of the term “pīti.”
sukha

discussed under vedanāttika
upekkhā

abhidheyyattha
- sukhadukkhākārappavattiṃ upekkhatīti upekkhā, majjhattākārasaṇṭhitattā tenākārena pavattatīti attho
  - that which observes the processes of pleasure and pain with neutrality
  - it proceeds in that neutral manner since this feeling is well established in a neutral mode
  - upekkhati: to remain indifferent
    - implies that even when experiencing an object, there is neither inclination toward its pleasant aspect nor toward its unpleasant aspect, nor toward the experience of either. that is, there is neither attraction towards nor repulsion from those aspects. [“upa + √ikkha + a > upekkha + ā > upekkhā”]
- upetā yuttā sukhadukkhānaṃ aviruddhā ikkhā anubhavanaṃ upekkhā: the observation (tasting) or experience that is compatible and non-opposed to both pleasure and pain
  - upetā / upapatti: appropriate, fitting, thus explained as “yuttā.”
    - appropriate: being compatible with both pleasant and painful feelings without opposing them
- ikkhā: seeing, but here tasting
sabhāvattha: anubhavanaṃ (experiencing)

non-opposition to pleasure and pain: it occurs subsequent to both pleasant and painful feelings
- it exists between them (byavadhāyikabhūta > vi + ava + √dhā)
- it is not opposed to them
- pleasure and pain are opposed to each other, do not occur immediately one after the other in succession
- upapattito ikkhatīti upekkhā*: that which sees (experiences) impartially, without falling to one side
  - mainly used for the upekkhā of the 3rd jhāna (:q: tatramajjhattatā?)
  - some: also apply it to upekkhā vedanā
    - but not all because when with unwholesome does not involve true impartiality
sabhāvattha
- nāti-upabrūhana-milāpanaṭṭhena upekkhā: function: neither excessively uplift nor cause the withering of the associated dhammas
- all intrinsic meanings of adukkhamasukha vedanā should be understood as the intrinsic meanings of upekkhā vedanā
dabbattha vedanā (sabbacitta sādhāraṇa cetasika): what tastes the object in a neutral manner
sahagata

When a dhamma or a group of dhammas arises together with another dhamma in the mode of having the same arising (ekuppāda), having the same cessation (ekanirodha), having the same object (ekārammaṇa) and having the same base (ekavatthuka), that dhamma or group of dhammas is said to be “sahagata” with that other dhamma. For example, a group of dhammas that arises together with pīti is called “pīti sahagata.” This means dhammas that are associated (sampayutta) and conjoined (saṃsaṭṭha) with pīti. Now, let us discuss the terms of the pīti triad individually.
2 purposes for preaching the triad
- 1: to distinguish nippīti sukha from sappīti sukha
  - If dhammas associated with pīti (pīti sahagata dhamma) are also dhammas associated
with sukha (sukha sahagata), then by the term “pīti sahagata” the sukha sahagata dhammas would already be implied. Therefore, it would not be necessary to state “sukha sahagata.” Likewise, if “sukha sahagata” is stated, there would be no need to state “pīti sahagata.” In that case, the triad would become a dyad. To complete the triad, the term “dukkhasahagata” would have to be introduced. Then this triad would become identical to the triad of feeling. However, when “pīti sahagata” is stated and then “sukha sahagata” is stated again, it shows that: “There exists a sukha that is dissociated from pīti.” Thus, that sukha is distinguished from sukha associated with pīti. Sukha dissociated from pīti (nippīti sukha) refers to the sukha of the fourth jhāna (or the third jhāna in the fourfold system), and the sukha associated with kaya viññāṇa (body consciousness). Understand this idea as follows. Not only pītisahagata dhammas are sukhasahagata (pītisahagatāyeva na sukhasahagatā). Not all sukhasahagata dhammas are pītisahagata (sukhasahagatāpi na pītisahagatā eva). Therefore, pītisahagata dhammas and sukhasahagata dhammas are distinct (bhinna) dhammas. Thus, although sukhasahagata dhammas are mostly associated with pīti, there are cases where a group of dhammas is associated with sukha but not associated with pīti. That sukha is called nippītisukha. This distinction is shown by this triad.
- 2: to show the difference (nānatta) between pīti and sukha
  - Among these two, in the term “pītisahagata”, a portion (ekadesa) of sukha is
included, but pīti itself is not included. On the other hand, in the term “sukhasahagata”, all pīti (sabbapīti) is included, but sukha itself is not included. Furthermore sukha-sahagata dhammas that are dissociated from pīti are not included under “pīti-sahagata,” but they are included under “sukha-sahagata.” By this, the difference between pīti and sukha is made clear. Thus, the term pīti-sahagata includes a partial inclusion (sāvasesa) of sukha. The term sukha-sahagata includes a complete inclusion (niravasesa) of pīti. Among these two dhammas, pīti-sahagata dhamma is sukha and sukha-sahagata dhamma is pīti. Although pīti and sukha are associated (saṃsaṭṭha) with each other, they are included under two different terms rather than a single term. By this, their distinctness is understood.

Additional View
- some: to distinguish the 4th jhāna sukha as extremely refined (atipaṇīta sukha) by separating it from coarse factors (olārika aṅga), thereby showing its refined nature
However, since all dhammas associated with sukha-vedanā are included under the term “sukha-sahagata,” this interpretation requires further examination. The reason is, inn the Niddesa of the Dhammasaṅgaṇī, it is stated, “sukhabhūmiyaṃ kāmāvacare”, and in the Aṭṭhakathā section, it is stated, “kāmāvacarakusalato cattāro somanassa-sahagata-cittuppādā”, etc.

main classification

[

pīti	sukha	upekkhā	muttaka
51 sappītika ct	pī in 51 sappītika ct	55 upe shg ct	su in 12 nippītika su shg ct
their 46 csk	63 su shg ct	their 46 csk	upe in 55 upe shg ct
(-pī,dosādi,vck)	their 46 csk	(-ve,pī,dosādi)	3 du shg ct
	(-ve,dosādi,vck)		their 22 csk
			(-pī,lobhādi,vck)
			28 rūpa
			Nibbāna

pīti from 1st pada goes to 2nd pada
sukha from 2nd pada:
- 51 in the 1st pada
- 12 are muttaka

]

sabbasaṅgaha classification

khandha

khandha	pītisahagatā	sukhasahagatā	upekkhāsahagatā	muttaka
rūpa	-	-	-	28 rūpa
vedanā	ve in 51 sappītika ct	-	-	su in 12 nippītika su shg ct
				upe in 55 upe shg ct
				du in 3 du shg ct
saññā	sañ in 51 sappītika ct	sañ in 63 su shg ct	sañ in 55 upe shg ct	sañ in 3 du shg ct
saṅkhāra	their 44 csk	pī in 51 sappītika ct	their 45 csk	their 20 csk
	(-ve,sañ,pī,dosādi,vck)	their 45 csk	(-ve,sañ,pī,dosādi)	(-ve,sañ,pī,lobhādi,vck)
		(-ve,sañ,dosādi,vck)
viññāṇa	51 sappītika ct	63 su shg ct	55 upe shg ct	3 du shg ct
vinimmuta	-	-		Nibbāna

āyatana

āyatana	pītisahagatā	sukhasahagatā	upekkhāsahagatā	muttaka
cakkhu	-	-	-	"
sota	-	-	-	"
ghāna	-	-	-	"
*jivhā	-	-	-	"
kāya	-	-	-	"
mano	51 sappītika ct	63 su shg ct	55 upe shg ct	3 du shg ct
rūpa	-	-	-	"
sadda	-	-	-	"
gandha	-	-	-	"
rasa	-	-	-	"
phottabba	-	-	-	p,t,v
dhamma	their 46 csk	pī in 51 sappītika ct	their 46 csk	su in 12 nippītika su shg ct
	(-pī,dosādi,vck)	their 46 csk	(-ve,pī,dosādi)	upe in 55 upe shg ct
		(-ve,dosādi,vck)		their 22 csk
				(-pī,lobhādi,vck)
				16 sukhumarūpa
				Nibbāna

dhātu

dhātu	pītishg	sukhashg	upeshg	muttaka
cakkhu	-	-	-	"
sota	-	-	-	"
ghāna	-	-	-	"
*jivhā	-	-	-	"
kāya	-	-	-	"
rūpa	-	-	-	"
sadda	-	-	-	"
gandha	-	-	-	"
rasa	-	-	-	"
phottabba	-	-	-	p,t,v
cakkhuviñ	-	-	2 cv	-
sotaviñ.	-	-	2 sv	-
ghānaviñ.	-	-	2 ghv	-
jivhāviñ.	-	-	2 jv	-
kāyaviñ.	-	su shg kv	-	du shg kv
mano	-	-	pa, 2 sp	-
manoviññāṇa	51 sappītika ct	62 su shg ct (-su kv)	44 upe shg ct	2 dmc
			(-8 viñ, 3 manodhātu)
dhamma	their 46 csk	pī in 51 sappītika ct	46 csk in 55 upe shg ct	su in 12 nippītika su shg ct
	(-pī,dosādi,vck)	46 csk in 63 su shg ct	(-ve,pī,dosādi)	upe in 55 upe shg ct
		(-ve,dosādi,vck)		22 csk in 3 du shg ct
				(-pī,lobhādi,vck)
				16 sukhumarūpa
				Nibbāna

sacca

sacca	pītishg	sushg	upeshg	muttaka
dukkha	27 lok sappītika ct	pī in 27 lok sappītika ct	47 lok upe shg ct	su in 4 nippītika su shg lok ct
	their 45 csk	31 lok su shg ct	their 45 csk	upe in 47 lok upe shg ct
	(-pī,lo,dosādi,vck)	their 46 csk	(-ve,pī,lo,dosādi)	3 du shg ct
		(-ve,dosādi,vck)		their 22 csk
				(-pī,lobhādi,vck)
				28 rūpa
samudaya	lobha in 4 sappītika lmc		lobha in 4 upe shg lmc	-
nirodha	-		-	Nibbāna
magga	8 mgg in 12 sappītika mg ct	8 mgg in 16 su shg mg ct	7 mgg (-vtk) in 4 5th jh mg ct	-
saccavinimmutta	12 sappītika mg ct	pī in 24 sappītika loku ct	4 5th jh mg ct	su in 8 loku 4th jh ct
	their 27 csk	16 su shg mg ct	their 25 csk	upe in 8 loku 5th jh ct
	(-8 mgg,pī,ap)	their 27 csk	(-ve,8 mgg,vcr,pī,ap)
	12 sappītika ph ct	(-ve,8 mgg,ap)	4 5th jh ph ct
	their 35 csk	16 su shg ph ct	their 32 csk
	(-pī,ap)	their 35 csk	(-ve,vtk,vcr,pī,ap)
		(-ve,ap)

4 nippītika su shg lok ct
- su shg kv
- 3 lok 4th jh

8. Dassanattika

Pāḷi

Dassanenapahātabbā dhammā
Bhāvanāyapahātabbā dhammā
Nevadassanena na bhāvanāya pahātabbā dhammā

meaning

[

dassanenapahātabbā dhammā: non-self realities that are abandoned by the path of stream-entry which is called dassana
- dassana: sotāpattimagga – 8 path factors or entire cittuppāda
- pahātabba: should, must, ought to (be) abandon(ed) – akusalas
  - kilesas / akusalas
    - appahīna akusala
    - 7 anusaya (thāmagata) (paramatthajātikās)
      - they come into pariyuṭṭhāna with other nāmadhammas
      - their abandonment prevents their arising as well as the nāmas that would arise with them
      - here we refer to all nāmas that would be in the pariyuṭṭhāna stage, not only anusaya stage
  - future participle in english
bhāvanāyapahātabbā dhammā: non-self realities that are abandoned by the higher three supramundane paths which are called bhāvanā
- bhāvanā: 3 higher maggas – path factors or cittuppādas
nevadassanena-nabhāvanāya-pahātabbā dhammā: non-self realities that are not abandoned by the path of stream entry or higher three supramundane paths

dassanenapahātabbā dhammā

abhidhānattha and sabhāvattha
- Nibbānaṃ paṭhamaṃ passatīti dassanaṃ: that which sees Nibbāna for the first time is called dassana – sotāpatti magga
comm: objection: gotrabhū dassanāpatti codanā – the first to see Nibbāna is the gotrabhū consciousness (or knowledge)
- it does not perform the function of abandoning defilements that ought to be done after seeing Nibbāna, it is not called dassana
  - just as a man who has come near the king for some reason sees the king from a distance while the king is riding on an elephant along the street, and another person, knowing that he came to see the king, asks him, “Did you see the king?”, although that man has indeed seen the king, since he has not yet performed the duties that should be done after seeing, he replies, “I did [do]1 not see (him).”
  - Gotrabhū consciousness acts as the adverting consciousness for the supramundane path in cognizing Nibbāna
  - note: anaññataññassāmītindriya: “I-shall-see-what-is-yet-unseen” faculty – shows Nibbāna can’t be seen accidentaly, without the intention to see it
    - muñcitukamyatā is needed
  - mūlaṭīkā an anuṭīkā:
    - comm: sotāpattimaggo paṭhamaṃ nibbānaṃ dassanato dassananti vutto
      - dassana: Nibbānaṃ dassanatoti nibbānārammaṇataṃ sandhāya
        
        seeing Nibbāna in the sense of taking it as an object, and not penetrating it by way of realization (paṭivedha)
      - the above objection is based on the misunderstanding of dassana as “taking as object”, but it actually means “penetration (paṭivedha)”
1 the pāli phrase is given in present tense as “na passāmi.”

However, since dassana can be taken in the higher sense as penetration, which performs the task that ought to be done, could it not be that the path of stream-entry alone should be regarded as dassana by way of the method of ukkaṃsagati vijānana, and thus the objection that gotrabhū should be called dassana would not arise? This should not be accepted. (:q: clarify)
- notes: ukkamsagativijanana: many things with the same characteristic, one takes only the one with the highest degree of such characteristic
- can’t it be just paṭivedha (visesana dassana)
dassanena pahātabba: only the general term “dassana” is heard (without specification), and because the commentary distinguishes between seeing (dassana) and the performing the tast that ought to be performed (kattabbakicca-karaṇa)
- dassana includes the sāmañña and the visesa dassana
  - sāmañña is taking as object, which may or may not include the visesana
  - visesana is penetration, which includes taking as object
paṭivedha: seeing Nibbāna and simultaneously performing the functions of pariññādi
- both actions cannot be separated because without the functions, there is no penetration
- paññāya cassa disvā āsavā parikkhīṇā honti: having seen with wisdom, his taints are destroyed
Two functions that occur at the same time, that is, functions of identical temporal occurrence, may be expressed as though they occur at different times. This is called the method of “figurative separation” (bhedopacāra naya).
- two things happening at the same time but expressed separately
In the commentary statement, “The path of stream-entry is called ‘dassana’ because it first sees Nibbāna,” the meaning intended is seeing Nibbāna in the sense of taking it as an object. However, what is meant here is not a mere general seeing. It is a seeing that performs the task called the abandoning of defilements. Therefore, this is a “special vision.”

2 Nibbāna dassanas
- sāmañña dassana (general vision) – mere taking as object
- visesa dassana (special vision) – taking Nibbāna as object while also performing functions such as abandoning defilements and full understanding; the one meant in the comm.
another explanation:
- explanation of why the stream-entry path is called dassana can also be given. The “Dhammacakkhu” refers to the three lower paths: the path of stream-entry, the path of once-returning, and the path of non-returning. When the path arises three times, the second and third occurrences are to be understood as repeated arising and development. Therefore, those two are called bhāvanā. The Dhammacakkhu that has not yet become developed through repeated arising is called dassana. The Dhammacakkhu, by performing the four path-functions such as full understanding, is able to see the Four Noble Truths, and thus it is superior to the gotrabhū consciousness. Therefore, in the expression “dassanena pahātabbā,” the gotrabhū consciousness does not receive the designation dassana. The dhammas that are to be abandoned by the path of stream-entry mentioned above are called “dassanena pahātabbā” – “dassanena pahātabbā ti dassanena-pahātabbā.” This is a tatiyā tappurisa samāsa of which the case ending has not been elided.
1. dabbattha
  
  dassanena pahātabbā dhammā (1). 4 diṭṭhigata sampayutta cittas, vicikicchā sampayutta citta, their associated 22 cetasikas (except māna, dosa, issā, macchariya and kukkucca) that are eradicated by the sotāpatti magga (2). 4 diṭṭhigata vippayutta cittas, 2 dosamūla cittas, that can lead to 4 apāya and their associated 25 cetasikas (except diṭṭhi and vicikicchā), which are eradicated by the sotāpatti magga
  
  acc. to dhsgn-a Katame dhammā dassanena pahātabbā? Cattāro diṭṭhigatasampayuttacittuppādā, vicikicchāsahagato cittuppādo – ime dhammā dassanena pahātabbā.
  1. classification into the sabba saṅgaha
    
    following is how the dassanenapahātabba realities are categorized in the sabba saṅgaha. dassanenapahātabba dhammas are categorized, (1). In 4 khandhas (2). In 2 āyatanas
    (3). In 2 dhātus (4). In 2 saccas
bhāvanāyapahātabbā dhammā
1. abhidhānattha and sabhāvattha
  
  bhāvetīti bhāvanā: that which causes growth or develops (or cultivates) 7
  
  bhāvanāvasena uppajjati, adiṭṭhapubbaṃ kiñci na passati, tasmā bhāvanāti vuccati: 8 the three higher paths arise by way of development (bhāvanā) in regard to the dhamma (noble truths) that has already been seen by the first path, namely the path of stream-entry; and since they do not see anything new that has not been previously seen, they are called bhāvanā. the dhammas that are to be abandoned by means of those three higher paths mentioned above are called “bhāvanāyapahātabbā” – “bhāvanāya pahātabbāti bhāvanāyapahātabbā.” this is a tatiyā tappurisa samāsa of which the case ending has not been elided
2. dabbattha
  
  bhāvanāyapahātabbā dhammā (1). 4 diṭṭhigata vippayutta cittas connected with gross kāmarāga (that does not lead to 4 apāya), 2 dosamūla cittas connected with gross paṭigha (that does not lead to 4 apāya), their associated 25 cetasikas (except diṭṭhi and vicikicchā), which are eradicated by the sakadāgāmī magga (2). 4 diṭṭhigata vippayutta cittas connected with subtle kāmarāga, 2 dosamūla cittas connected with subtle paṭigha, their associated 25 cetasikas (except diṭṭhi and vicikicchā), which are eradicated by the anāgāmī magga (3). 4 diṭṭhigata vippayutta cittas connected with rūpa raga and arūpa rāga, uddhacca sampayutta citta, their associated 21 cetasikas (except diṭṭhi, dosa, issā, macchariyha, kukkucca and vicikicchā), which are eradicated by the arahatta magga
  
  acc. to dhsgn-a kaṇḍa: Cattāro Katame dhammā bhāvanāya pahātabbā? Uddhaccasahagato cittuppādo – ime dhammā bhāvanāya pahātabbā. diṭṭhigatavippayuttā dve domanassasahagatacittuppādā – ime dhammā siyā dassanena pahātabbā siyā bhāvanāya pahātabbā. lobhasahagatacittuppādā,
3. footnotes
  
  5 Dutiyatatiyamaggānampi dhammacakkhupariyāyasabbhāvato “bhāvanābhāvaṃ appatta”nti vuttaṃ. Tattha bhāvanā vaḍḍhanā. Sā ca bahulaṃ uppattiyā hotīti āha “punappunaṃ nibbattanenā”ti. (Anu-ṭ. I. 45.).
  
  6 Atha vā dhammacakkhu punappunaṃ nibbattanena bhāvanābhāvaṃ appattaṃ dassanaṃ nāma, dhammacakkhu ca pariññādikiccakaraṇena catusaccadhammadassanaṃ tadatisayo, tasmā natthettha gotrabhussa dassanabhāvāpattīti. (Ml-ṭ. I. 41.).
nevadassanena-nabhāvanāya-pahātabbā dhammā
1. abhidhānattha and sabhāvattha
  
  nevadasanenanabhāvanāyapahātabba: negation of the dhammas that are to be abandoned, as expressed in the above two terms. It should not be understood as negating the abandoning dhammas themselves – namely, dassana and bhāvanā – by means of the two negative particles “na.” If it were interpreted in that way, it would imply that there exist dhammas, other than dassana and
  
  bhāvanā, which perform abandonment by way of eradication (samuccheda pahāna).
  
  In that case, the meaning of the term “nevadasanenanabhāvanāyapahātabba” would be dhammas that are to be abandoned by some other abandoning dhammas, aprart from dassana or bhāvanā.
  
  It should be understood that apart from the path of stream-entry denoted by the term dassana and the three higher paths denoted by the term bhāvanā, there are no other dhammas that perform abandonment by way of eradication.
  
  It should also be understood that defilements abandoned by suppression (vikkhambhana pahāna) arise again; therefore, even the concentrated minds associated with access concentration (upacāra samādhi), the exalted consciousness (jhāna cittas), and even insight consciousness (vipassana citta) are not dhammas that abandon by way of eradication.
  
  Furthermore, what is included under this third term are dhammas that are not to be abandoned.
  
  Dhammas that are to be abandoned are not included therein.
  
  Therefore, what is meant by this term is dhammas other than those that are to be abandoned by dassana and those that are to be abandoned by bhāvanā.9 The analysis of the term is as follows:
  
  “Na eva dassanena pahātabbā > nevadasanenapahātabbā; na bhāvanāya pahātabbā > nabhāvanāyapahātabbā; nevadasanenapahātabbā nabhāvanāyapahātabbā > nevadasanenanabhāvanāyapahātabbā.”
  
  The meaning of this is dhammas that are not to be abandoned either by dassana or by bhāvanā – that is, all dhammas other than unwholesome dhammas.
  
  In this third term of the triad, the word pahātabba (“to be abandoned”) is connected not only with “na bhāvanāya” but also with the preceding term “nevadasanena.”
  
  Although expressions such as “dassanena pahātabbā” are explained as single terms in the Mātikā in terms of their essential meaning, in reality these are not compounds but sentences.
  
  This is stated in the Atthasālinī Bhāsāṭīkā.10
2. footnotes
  
  7 Atthasālinī Bhāsāṭīkā. I. 314. 8 Bhāvanāyāti sesamaggattayena. Sesamaggattayañhi paṭhamamaggena diṭṭhasmiṃyeva dhamme bhāvanāvasena uppajjati, adiṭṭhapubbaṃ kiñci na passati, tasmā bhāvanāti vuccati. (Dhs-a. 86.).
3. dabbattha
  
  nevadassanena-nabhāvanāya-pahātabbā dhammā (1). 21 kusala cittas (2). 36 vipāka cittas (3). 20 kiriya cittas (4). Their associated 38 cetasikas (5). 28 rūpas (6). Nibbāna
  
  acc. to aṭṭhakathā kaṇḍa of the Dhammasaṅganī: Katame dhammā neva dassanena na bhāvanāya pahātabbā? Catūsu bhūmīsu kusalaṃ, catūsu bhūmīsu vipāko, tīsu bhūmīsu kiriyābyākataṃ, rūpañca, nibbānañca – ime dhammā neva dassanena na bhāvanāya pahātabbā.
4. footnoes
  
  9 Ubhayapaṭikkhepavasenāti dvīhi padehi vuttadhammapaṭikkhepavasena, na pahāyakapaṭikkhepavasena. Ubhayapaṭikkhepavasenāti dvīhi padehi vuttadhammapaṭikkhepavasena, na pahāyakapaṭikkhepavasena. Tathā hi sati dassanabhāvanāhi añño samucchedavasena pahāyako atthi, tena pahātabbā neva dassanena na bhāvanāya pahātabbāti ayamattho āpajjati, na ca añño pahāyako atthi aññehi vikkhambhitānañca punappavattisabbhāvā, nāpi pahātabbā tatiyapadena saṅgayhanti, kintu appahātabbā evāti. Tasmā pahātabbapadaṃ paccekaṃ yojetvā neva dassanena pahātabbā na bhāvanāya pahātabbāti dassanena bhāvanāya pahātabbehi aññe gahitāti veditabbā. (Ml-ṭ. I. 41-2.).
  
  10 Atthasālinī Bhāsāṭīkā. I. 314.
5. classification into the sabba saṅgaha
  
  (1). Some in 5 khandas. Some are freed from khandas. (2). 1n 12 āyatanas. (3). In 18 dhātus. (4). Some in 3 saccas. Some are freed from saccas.
pahātabba akusala
1. pahāna
  
  pahāna (abandonment): causing a dhamma not to arise (bringing it to non-arising)
  - also called vimutti 11, parinibbāna 12
  - 2 types
    - temporary
      - tadaṅga pahāna / vimutti / parinibbāna: making and akusala not to arise by means of its opposing factor
      - vikkhambhana pahāna / vimutti / parinibbāna: making an akusala not to arise by means of upacāra and appanā samādhi (so long as that concentration does not decline)
    - permanent: making an unwholesome dhamma permanently not arise
      - samuccheda pahāna / vimutti / parinibbāna
  By abandoning desire and lust (chanda rāga) toward a given dhamma and thereby making that dhamma never arise again is called “nissaraṇappahāna,” “nissaraṇa vimutti,” and “(nissaraṇa) parinibbāna.”
  
  When unwholesome dhammas are made temporarily not to arise, what is abandoned is the manifest occurrence/obsession stage (pariyuṭṭhānappavatti) of the unwholesome.
  
  When unwholesome dhammas are made permanently not to arise, the underlying tendency/latent tendency (anusayappavatti) is abandoned, and through that, the manifest occurrence/stage of obsession is also abandoned automatically.
  
  Among these two types of abandonment, what is relevant to this triad is the making of dhammas permanently non-arising.
  
  This can be done in two ways: (1). Directly abandoning a dhamma by means of opposing dhammas, that is, making it not arise.
  - To directly abandon a dhamma by opposing dhammas means that wholesome dhammas abandon unwholesome dhammas. Thus, un-abandoned unwholesome dhammas are removed by the wholesome dhammas opposed to them. Rāgo pahīyati, doso pahīyati, moho pahīyati, rāgappahānāya dhammaṃ deseti, dosappahānāya dhammaṃ deseti, mohappahānāya dhammaṃ deseti. Lust is abandoned, hatred is abandoned, delusion is abandoned; the Dhamma is taught for the abandoning of lust, for the abandoning of hatred, for the abandoning of delusion. Statements such as these convey this meaning.
  (2). Abandoning a dhamma by removing desire and lust toward it, thereby making it not arise.
  - Removing desire and lust toward a dhamma is itself the abandoning of that dhamma. For example, removing desire and lust toward form (rūpa) is the abandoning of form; removing desire and lust toward feeling (vedanā) is the abandoning of feeling. What occurs thereby is that the forms that would have arisen due to desire and lust toward form do not arise.
    - Yo, bhikkhave, rūpasmiṃ chandarāgo taṃ pajahatha. Evaṃ taṃ rūpaṃ pahīnaṃ bhavissati ucchinnamūlaṃ tālāvatthukataṃ anabhāvaṃkataṃ āyatiṃ anuppādadhammaṃ. Yo vedanāya chandarāgo taṃ pajahatha. Evaṃ sā vedanā pahīnā bhavissati ucchinnamūlā tālāvatthukatā anabhāvaṃkatā āyatiṃ anuppādadhammā. Yo saññāya chandarāgo taṃ pajahatha. Evaṃ sā saññā pahīnā bhavissati ucchinnamūlā tālāvatthukatā anabhāvaṃkatā āyatiṃ anuppādadhammā. Yo saṅkhāresu chandarāgo taṃ pajahatha. Evaṃ te saṅkhārā pahīnā bhavissanti ucchinnamūlā tālāvatthukatā anabhāvaṃkatā āyatiṃ anuppādadhammā. Yo viññāṇasmiṃ chandarāgo taṃ pajahatha. Evaṃ taṃ viññāṇaṃ pahīnaṃ bhavissati ucchinnamūlaṃ tālāvatthukataṃ anabhāvaṃkataṃ āyatiṃ anuppādadhammaṃ.
      - In such discourses, what the Tathāgata intends is the second type of abandonment mentioned above
      - note: dhammanusari person would surely attain kayasakkhi surely before death: sotapattimaggattha surely becomes a phalattha before death
        
        some thought saddhanusari is strong faith and fully dedicated and thought they would not die without becoming sotāpannas so they committed suicide thinkin it would help them attain sotāpanna
        
        bc they thing magga is not a mind moment
  In the dassana-triad, what is regarded as “pahātabba” are the unwholesome dhammas that are directly abandoned. The non-unwholesome dhammas abandoned by the second method are regarded under this triad as “appahātabba dhamma” (dhammas not to be abandoned).
  - Neva dassanena na bhāvanāyāti idaṃ saṃyojanādīnaṃ viya tehi maggehi appahātabbataṃ sandhāya vuttaṃ. Yaṃ pana “sotāpattimaggañāṇena abhisaṅkhāraviññāṇassa nirodhena satta bhave ṭhapetvā anamatagge saṃsāravaṭṭe ye uppajjeyyuṃ, nāmañca rūpañca etthete nirujjhantī”tiādinā nayena kusalādīnampi pahānaṃ anuññātaṃ, taṃ tesaṃ maggānaṃ abhāvitattā ye uppajjeyyuṃ, te upanissayapaccayānaṃ kilesānaṃ pahīnattā pahīnāti imaṃ pariyāyaṃ sandhāya vuttanti veditabbaṃ.
    - “This expression ‘neva dassanena na bhāvanāya’ is stated with reference to the fact that, like the fetters and so on, they are not to be abandoned by those paths.”13
      - 13 Dhs-a. 390-1.
  Now, it should be examined which unwholesome dhammas are directly abandoned by the supramundane path.
2. footnotes
  
  11 Yaṃ pana upacārappanābhedena samādhinā yāvassa aparihānivasena pavatti, tāva kāmacchandādīnaṃ nīvaraṇānañceva, vitakkādīnañca paccanīkadhammānaṃ, anuppattisaññitaṃ vimuccanaṃ, ayaṃ vikkhambhanavimutti nāma. Yaṃ catunnaṃ ariyamaggānaṃ bhāvitattā taṃtaṃmaggavato ariyassa santāne yathārahaṃ “diṭṭhigatānaṃ pahānāyā”tiādinā nayena vuttassa samudayapakkhiyassa kilesagaṇassa puna accantaṃ appavattibhāvena samucchedappahānavasena vimuccanaṃ, ayaṃ samucchedavimutti nāma. Yaṃ pana phalakkhaṇe paṭippassaddhattaṃ kilesānaṃ, ayaṃ paṭippassaddhivimutti nāma. Sabbasaṅkhatanissaṭattā pana sabbasaṅkhāravimuttaṃ nibbānaṃ, ayaṃ nissaraṇavimutti nāma. (Ud-a. 30.).
  
  12 Pavattanti sabbattha yathānurūpaṃ pariyuṭṭhānapavattañca anusayappavattañca. Pariyādiyatīti upacārappanāvasena vuttesu vikkhambhanavasena, vipassanāvasena vuttesu tadaṅgavasena, maggavasena vuttesu samucchedavasena ñāṇaṃ khepeti appavattaṃ karoti. Peyyālamukhena hi dutiyādijhānasamāpattimahāvipassanāmaggā saṃkhittā. Yasmā etaṃ paccavekkhantassa pavattaṃ ñāṇaṃ parinibbāne nāma hoti, tasmā vikkhambhanaparinibbānaṃ tadaṅgaparinibbānaṃ samucchedaparinibbānantipi vuttameva hoti. (Psm-a. I. 290.).
3. dhammas that can be abandoned
  
  What is abandoned by the supramundane path are un-abandoned defilements (appahīna kilesa), that is, defilements not yet brought to non-arising by the path. These are of two types: (1). Strong un-abandoned defilements (thāmagata appahīna kilesa) – defilements that, due to repeated occurrence, have gained strength and can arise when conditions are present. These are also called anusaya (latent tendencies). There are seven such latent tendencies. (2). Weak un-abandoned defilements (athāmagata appahīna kilesa) – defilements not strengthened, not yet abandoned by the path. These include unwholesome dhammas such as moral shamelessness (ahirika), moral fearlessness (anottappa), restlessness (uddhacca), envy (issā), stinginess (macchariya), remorse (kukkucca), etc. Although these are un-abandoned defilements, they are not designated as anusaya. Un-abandoned unwholesome dhammas are those that lie dormant in the continuum and follow the continuum. They persist in the continuum even when wholesome and indeterminate consciousness arise. However, they can arise when suitable conditions are present. Therefore, they are also conventionally called “uppanna kilesa” (arisen defilements). When conditions arise, un-abandoned defilements arise together with javana cittas.
  
  These un-abandoned defilements are removed by path-knowledge (maggañāṇa). That defilement is not past (atīta), future (anāgata), or present (paccuppanna); it is regarded as bhūmiladdhuppanna
  - bhūmi: khandhas (ground for kilesas to exist)
    - to be so, they must be “not completely comprehended” (apariññāta khandha)
      - if pariññāta, not a base for kilesa
  - laddha:
    - obtain as object (not the case)
    - remain uneradicated depending on the bhūmi
  - uppanna: things that could arise, supposed to arise, possible to arise (not present)
  - not past, future, or present, but in a different stage / state
  - they are not paññatti; not paramattha in another sense; prmdpn: paramatthajātika
  - how they are eradicated: a tree that has the potency to bear fruit; when the tree is destroyed, those fruits that would have appeared, are “removed”; done so by completely comprehending khandhas
  - pariññāta khandha: future live’s pariññāta khandhas are also “eradicated”, brought into non-existence
    - abīja: not a seed for kilesa (cause for kilesa)
  - apariññāta khandha: kilesabīja
  However, since it is a defilement that can arise when conditions are present, it is also designated as “future (anāgata).” This matter is clarified in the Abhisamayakathā.
4. abhisamaya kathā
  
  Abhisamayakathā (Paññāvagga of the Paṭisambhidāmagga) What is shown there is the abandonment of defilements carried out by the supramundane path.
  
  Yvāyaṃ kilese pajahati, atīte kilese pajahati…pe… anāgate kilese pajahati, paccuppanne kilese pajahati, atīte kilese pajahatīti. Hañci atīte kilese pajahati, tena hi khīṇaṃ khepeti, niruddhaṃ nirodheti, vigataṃ vigameti, atthaṅgataṃ atthaṅgameti, atītaṃ yaṃ na atthi taṃ pajahatīti? Na atīte kilese pajahatīti. Anāgate kilese pajahatīti. Hañci anāgate kilese pajahati, tena hi ajātaṃ pajahati, anibbattaṃ pajahati, anuppannaṃ pajahati, apātubhūtaṃ pajahati, anāgataṃ yaṃ na atthi taṃ pajahatīti? Na anāgate kilese pajahatīti. Paccuppanne kilese pajahatīti. Hañci paccuppanne kilese pajahati, tena hi ratto rāgaṃ pajahati, duṭṭho dosaṃ pajahati, mūḷho mohaṃ pajahati, vinibaddho mānaṃ pajahati, parāmaṭṭho diṭṭhiṃ pajahati, vikkhepagato uddhaccaṃ pajahati, aniṭṭhaṅgato vicikicchaṃ pajahati, thāmagato anusayaṃ pajahati, kaṇhasukkadhammā yuganaddhā samameva vattanti, saṃkilesikā maggabhāvanā hoti? Na hi atīte kilese pajahati, na anāgate kilese pajahati, na paccuppanne kilese pajahatīti. Hañci na atīte kilese pajahati, na anāgate…pe… na paccuppanne kilese pajahati, tena hi natthi maggabhāvanā, natthi phalasacchikiriyā, natthi kilesappahānaṃ, natthi dhammābhisamayoti? Atthi maggabhāvanā, atthi phalasacchikiriyā, atthi kilesappahānaṃ, atthi dhammābhisamayo. Yathā kathaṃ viya? Seyyathāpi taruṇo rukkho ajātaphalo. Tamenaṃ puriso mūlaṃ chindeyya. Ye tassa rukkhassa ajātaphalā, te ajātāyeva na jāyanti, anibbattāyeva na nibbattanti, anuppannāyeva na uppajjanti, apātubhūtāyeva na pātubhavanti. Evamevaṃ uppādo hetu, uppādo paccayo kilesānaṃ nibbattiyāti. Uppāde ādīnavaṃ disvā anuppāde cittaṃ pakkhandati. Anuppāde cittassa pakkhandattā ye uppādapaccayā kilesā nibbatteyyuṃ, te ajātāyeva na jāyanti, anibbattāyeva na nibbattanti, anuppannāyeva na uppajjanti, apātubhūtāyeva na pātubhavanti. Evaṃ hetunirodhā dukkhanirodho. Pavattaṃ hetu, nimittaṃ hetu, āyūhanā hetu. Āyūhanā paccayo kilesānaṃ nibbattiyāti. Āyūhane ādīnavaṃ disvā anāyūhane cittaṃ pakkhandati. Anāyūhane cittassa pakkhandattā, ye āyūhanapaccayā kilesā nibbatteyyuṃ, te ajātāyeva na jāyanti, anibbattāyeva na nibbattanti, anuppannāyeva na uppajjanti, apātubhūtāyeva na pātubhavanti. Evaṃ hetunirodhā dukkhanirodho. Evaṃ atthi maggabhāvanā, atthi phalasacchikiriyā, atthi kilesappahānaṃ, atthi dhammābhisamayoti.14
  
  What defilement is abandoned by the supramundane path is explained here
  
  Defilement is of three kinds:
  - past, future, and present
  - if magga abandoned a past defilement, it would abandon something that has already ceased
  - if magga abandoned a past defilement that has already ceased, then since there is nothing to be abandoned (pahātabba), the path would become a fruitless effort
  - conclusion: magga does not abandon past defilements
  Hañci atīte kilese pajahati, tena hi khīṇaṃ khepeti, niruddhaṃ nirodheti, vigataṃ vigameti, atthaṅgataṃ atthaṅgameti, atītaṃ yaṃ na atthi taṃ pajahatīti? Na atīte kilese pajahatīti
  
  If it (supramundane path) abandons past defilement, then it would be discarding what is already exhausted, casing to cease what is already ceased, removing what is already gone, bringing to an end what has already ended. Does the supramundane path be abandoning what, being past, does not exist? Therefore, the supramundane path does not abandon past defilement.
  - if magga abandoned future defilements, it would abandon something that has not yet arisen
  - since the defilement that will arise in the future does not exist at this moment, it cannot be abandoned.
  - Since there is nothing to be abandoned (pahātabba), the path would become a fruitless effort
  - conclusion: Therefore, the path does not abandon future defilement.15
  Hañci anāgate kilese pajahati, tena hi ajātaṃ pajahati, anibbattaṃ pajahati, anuppannaṃ pajahati, apātubhūtaṃ pajahati, anāgataṃ yaṃ na atthi taṃ pajahatīti? Na anāgate kilese pajahatīti.
  
  If it (supramundane path) abandons future defilement, then it would be abandoning what is unborn, what has not come into being, what has not arisen, what has not appeared. Does the supramundane path be abandoning what, being future, does not exist? Therefore, the supramundane path does not abandon future defilement.
  
  If the path abandons present defilement, then two problems arise.
  - (1). Since no real abandonment would occur, the path would become a fruitless effort.
  If the path abandons a presently existing dhamma, then abandonment would have to occur while the thing to be abandoned still exists. If abandonment has already taken place, how can the dhamma to be abandoned still exist? On the other hand, if the dhamma to be abandoned still exists, how can abandonment have occurred? The ideas “the thing to be abandoned exists” and “abandonment has occurred” mutually negate one another; they are contradictory (vippaṭisiddha). Why? Because while the dhamma to be abandoned exists, abandonment does not occur. Therefore, the effort appropriate to that abandonment (tadupaga vāyāma) would be fruitless. This is like the fruitlessness of light if light and darkness were to coexist in the same place.16
  - (2). Since a defilement would be present when the path arises, the cultivation of the path would be associated with defilements; it would be defiled (saṅkilesika).(at times, sankilesika means defiled, sankilittha) If the path abandons present defilement, then one attached by lust would be abandoning lust. One corrupted by hatred would be abandoning hatred. One deluded by moha would be abandoning moha. One whose mind is tightened, that is, one who is vinibaddha, would be
  - footnotes
    - 14 Psm. 394-5.
    - 15 Aphalo vāyāmoti ettha atītānaṃ tāva pajahane aphalo hotu vāyāmo niruddhattā, anāgatānaṃ pana kathanti tesampi vakkhamānaṃ aviparītamatthaṃ ajānanto natthitāmattaṃ gahetvā codeti, (Vsm-ṭ. II. 49;8.).
    - 16 Tathāpi “aphalo”ti pubbe pahātabbānaṃ natthitāya codanā katā, idāni pahānassa. Yadi hi pahānaṃ atthi, kathaṃ pahātabbā santi? Atha pahātabbā santi, kathaṃ pahānaṃ hoti? Pahātabbā ca sati, pahānañca hotīti vippaṭisiddhametaṃ. Kasmā? Pahātabbesu santesu pahānassa asambhavato tadupago vāyāmo aphalo ālokatamānaṃ sahāvaṭṭhāne sati ālokassa aphalatā viya. (Vsm-ṭ. II. 498.).
  abandoning conceit. One who is parāmaṭṭha, one who has grasped tightly, would be abandoning wrong view. One who has gone into distraction would be abandoning restlessness. One who has not reached certainty would be abandoning doubt. One in whom defilements have arisen in the continuum and become firm, that is, one possessing an anusaya that has become strong, would be abandoning anyusaya [Here, anusaya refers to the defilements that have arisen in the mind]. (can be used to refer to latent and the arisen dflm)
  
  Unwholesome (kaṇha) and wholesome (sukka) dhammas would coexist yoked together equally. The cultivation of the supramundane path would become tainted by defilements (saṅkilesika). Therefore, the path does not abandon present defilement.
  
  Hañci paccuppanne kilese pajahati, tena hi ratto rāgaṃ pajahati, duṭṭho dosaṃ pajahati, mūḷho mohaṃ pajahati, vinibaddho mānaṃ pajahati, parāmaṭṭho diṭṭhiṃ pajahati, vikkhepagato uddhaccaṃ pajahati, aniṭṭhaṅgato vicikicchaṃ pajahati, thāmagato anusayaṃ pajahati, kaṇhasukkadhammā yuganaddhā samameva vattanti, saṃkilesikā maggabhāvanā hoti? Na hi atīte kilese pajahati, na anāgate kilese pajahati, na paccuppanne kilese pajahatīti
  
  If it (the supramundane path) abandons present defilement, then would it be that one attached would be abandoning lust, one corrupt would be abandoning hatred, one deluded would be abandoning delusion, one tightened would be abandoning conceit, one grasped strongly would be abandoning wrong view, one gone into distraction would be abandoning restlessness, one not arrived at certainty would be abandoning doubt, one in whom defilements has become strong would be abandoning the defilements; black and white dhammas would proceed yoked together evenly, and the cultivation of the path would be tainted by defilements? Therefore, the supramundane path does not abandon past defilement, it does not abandon future defilement, and it does not abandon present defilement.
  
  Moreover, if one were still to maintain that the path abandons present defilement, then it would have to be said that it abandons a “citta vippayutta kilesa,” a defilement dissociated from consciousness.
  
  Then, as in the view of the Sarvāstivādins, who teach citta vippayutta saṅkhāra, present defilement would become something dissociated from consciousness.
  
  An immaterial dhamma is present only when they share the same base (vatthu) and so on with the co arising mental realities, and belong to the three moments of genesis, existing and vanishing.
  
  How then could they be dissociated from consciousness (citta vippayutta)? They could not. Therefore, there is no such thing as the consciousness-dissociated state of defilements. There is no presently existing defilement dissociated from consciousness. This is an objection not explicitly raised in the text. Therefore, it should be understood that the path does not abandon past, future, or present defilement. Defilements are three-time entities. Further, if the path does not abandon past, future, or present defilement, then the question arises: is there no cultivation of the supramundane path (magga bhāvanā), since there is no task for the supramundane path to accomplish? Is there no realization (or attainement) of the supramundane fruit (phala sacchikiriyā)? Is there no abandonment of defilements (kilesappahāna)? Is (dhammābhisamaya)? there complete comprehension (penetration) of Noble Truths The answer to that is: there is cultivation of the supramundane path. There is realization of the supramundane fruit. There is abandonment of defilements. There is penetration of the Four Noble Truths. How is that? There is a young tree bearing un-arisen fruit [A tree in which fruit could arise but has not arisen yet]. A man cuts that tree at its root. Whatever fruits of that tree had not yet born, they do not come into birth being in the state of unborn. Whatever fruits had not yet arisen do not arise being in the state of not arisen. Whatever fruits had not yet appeared do not appear being in the state of not appeared. In the same way, the cause of the arising of defilements is uppāda – that is, the aggregates associated with arising. Seeing the danger in uppāda, the yogi’s mind leaps into (pakkhandati) anuppāda (non arising), which is Nibbāna. When the mind enters non-arising, those defilements that would arise because of uppāda do not come into birth being in the state of unborn. They do not arise being in the state of not arisen. They do not appear being in the state of not appeared. 10 Likewise, pavatti (existence in succession), nimitta (conditioned realities), and āyūhana (volition which exert effort for future rebirth) are causes for the arising of defilements. Seeing the danger in pavatti, nimitta, and āyūhana, the yogi’s mind leaps respectively into appavatti (state opposite of the existence in succession), animitta (unconditioned reality), and anāyūhana (state of not exerting for future rebirth), which is Nibbāna. When the mind enters appavatti, animitta, and anāyūhana, those defilements that would arise because of pavatti, nimitta and āyūhana do not come into birth being in the state of unborn. They do not arise being in the state of not arisen. They do not appear being in the state of not appeared. Here, the above uppāda, pavatti, nimitta, and āyūhana are to be understood in relation to the present existence.17 Just as, when the root of a young tree bearing un-arisen fruit [a tree in which fruit could arise but has not arisen yet] is not cut, the fruits that were supposed to arise would arise. But when the root is cut, they do not arise and are said to be destroyed. Even so, when the supramundane path is cultivated, the defilements that were supposed to arise, if cultivation of the path were not accomplished, are said to be “abandoned” because, due to the cultivation of the path, they do not arise. This is the correspondence of the above simile.18 Thus, through the cessation of the cause there is the cessation of suffering – “Evaṃ hetunirodhā dukkhanirodho.” That is, by the cessation of the defilements that are the causes of suffering, there is the cessation of the suffering that would otherwise arise in the future. Therefore, there is cultivation of the supramundane path. There is realization of the supramundane fruit. There is abandonment of defilements. There is penetration of Noble Truths. Seyyathāpi taruṇo rukkho ajātaphalo. Tamenaṃ puriso mūlaṃ chindeyya. Ye tassa rukkhassa ajātaphalā, te ajātāyeva na jāyanti, anibbattāyeva na nibbattanti, anuppannāyeva na uppajjanti, apātubhūtāyeva na pātubhavanti. Evamevaṃ uppādo hetu, uppādo paccayo kilesānaṃ nibbattiyāti. Uppāde ādīnavaṃ disvā anuppāde cittaṃ pakkhandati. Anuppāde cittassa pakkhandattā ye uppādapaccayā kilesā nibbatteyyuṃ, te ajātāyeva na jāyanti, anibbattāyeva na nibbattanti, anuppannāyeva na uppajjanti, apātubhūtāyeva na pātubhavanti. Evaṃ hetunirodhā dukkhanirodho. Pavattaṃ hetu, nimittaṃ hetu, āyūhanā hetu. Āyūhanā paccayo kilesānaṃ nibbattiyāti. Āyūhane ādīnavaṃ disvā anāyūhane cittaṃ pakkhandati. Anāyūhane cittassa pakkhandattā, ye āyūhanapaccayā kilesā nibbatteyyuṃ, te ajātāyeva na jāyanti, anibbattāyeva na nibbattanti, anuppannāyeva na uppajjanti, apātubhūtāyeva na pātubhavanti. Evaṃ hetunirodhā dukkhanirodho. Evaṃ atthi maggabhāvanā, atthi phalasacchikiriyā, atthi kilesappahānaṃ, atthi dhammābhisamayoti.19 By the above terms uppāda, pavatti, nimitta, and āyūhana is meant the present continuum of aggregates. Whatever path-knowledge arises in a given continuum of aggregates, that continuum of aggregates becomes a non-seed (abīja) with respect to the defilements that are to be abandoned by that particular path-knowledge. Because that continuum of aggregates has become a non-seed, unarisen defilements do not arise based upon it. The continuum of aggregates that has thus been made a non-seed is called “the aggregates that have been fully comprehended” (pariññāta kandha). Seeing the danger in the above uppāda and so forth means seeing the danger in the continuum of aggregates as impermanent and so on.
  
  Further, the terms anuppāda, appavatti, animitta, and anāyūhana denote the Nibbāna. By “cittaṃ pakkhandati” is meant that the consciousness associated with the supramundane path plunges into Nibbāna.
  
  17 Uppādapavattanimittāyūhanā paccuppannabhavavasena gahitā. (Vsm-ṭ. II. 499.). 18 Evamevāti yathā ajātaphale taruṇarukkhe mūle chinne asati chedane āyatiṃ uppajjanārahāni chedanapaccayā anuppajjamānāni vinaṭṭhāni nāma honti, evameva maggabhāvanāya asati uppajjanārahā kilesā maggabhāvanāya anuppajjamānā “pahīnā”ti vuccantīti upamāsaṃsandanaṃ veditabbaṃ. (Vsm-ṭ. II. 499.). 19 Psm. 394-5.
  
  By the passage “hetunirodhā dukkhanirodho” is meant: by the cessation of the non-arising of the continuum of aggregates, which is the seed of the defilements, there is the cessation of the non-arising of the defilements that are the causes of future suffering, namely future aggregates.
  
  What is meant by this is that, through seeing danger in terms of impermanence and so on, and through plunging into Nibbāna, the aggregates that are the seed of defilements are made seedless, and thereby un-arisen defilements are made not to arise.
  
  Thus, by the cessation of the non-arising of the defilements that are the causes of suffering, there is the cessation of the non-arising of suffering.
  
  Because in this way the the abandonment of defilements is justifiable (reasonable), it is taught in the Paṭisambhidāmagga: “There is cultivation of the supramundane path.
  
  There is realization of the supramundane fruit.
  
  There is abandonment of defilements. There is penetration of the Four Noble Truths.” What is made clear by the above teaching? What is made clear by it is the abandonment of bhūmiladdha kilesa. If one asks, “Are bhūmiladdha kilesas past, future, or present?” the answer should be they are bhūmiladdhuppanna.20 20 “Etena kiṃ dīpitaṃ hoti? Bhūmiladdhānaṃ kilesānaṃ pahānaṃ dīpitaṃ hoti. Bhūmiladdhā pana kiṃ atītā anāgatā, udāhu paccuppannāti? Bhūmiladdhuppannāyeva nāmā”ti vatvā kathitakilesappahānassa vitthārakathā sutamayañāṇakathāya maggasaccaniddesavaṇṇanāyaṃ vuttanayeneva veditabbā, idha pana maggañāṇena pahātabbā kilesāyeva adhippetāti. (Psm-a. II. 305.). 12
  - note:
    - from apariññāta to apariññāta khandha:
      - what changes is the knowledge, not the khandhas
      - but the ñāṇa is part of the khandha, so the khandhas do “change”
4 uppannas
- vattamānuppanna: a dhamma that has reached the stages of arising (uppāda), existing (ṭhiti), and dissolution (bhaṅga) is called vattamānuppanna. by this, present dhammas are meant
- bhutvāpagatuppanna: Wholesome and unwholesome dhammas that have tasted the flavor of the object and then ceased are called bhutvāpagatuppanna
  - Although all cittas involve tasting, wholesome and unwholesome dhammas have a more intense tasting of the object than indeterminate cittas, because they exist based on cittābhisaṅkhāra in a continuum accompanied by distortion (vipallāsa). When mentalities such as lust, etc., and their mentalities take the object having thought (vikappagāha), unwholesome mental clusters and wholesome mental clusters specially taste the object.
  - On the other hand, resultant dhammas do not experience the taste of the object in that way because they are produced by the force of kamma. Rootless functional cittas do not experience the taste of the object in that way because they are extremely weak. Rooted functional cittas arise in Arahants endowed with the six-factored equanimity (chaḷaṅgupekkhā) in whom the taints have been destroyed, and so they are nāma dhammas of extremely peaceful occurrence. Therefore, they too do not taste the flavor of the object in the way wholesome and unwholesome dhammas do.1 In addition, the remaining conditioned dhammas of the past, which had reached the three moments of arising (uppāda), existing (ṭhiti), and dissolution (bhaṅga) and have ceased, are also called bhutvāpagatuppanna. By this, past dhammas are meant.
- okāsakatuppanna: past kamma, performed previously, which, having obstructed another result, has made room (opportunity) for its own result and 1Satipi sabbesampi cittuppādānaṃ saṃvedayitasabhāvā ārammaṇānubhavane savipallāse pana santāne cittābhisaṅkhāravasena pavattito abyākatehi visiṭṭho kusalākusalānaṃ sātisayo visayānubhavanākāro. Yathā vikappaggāhavasena rāgādīhi tabbipakkhehi ca akusalaṃ kusalañca nippariyāyato ārammaṇarasaṃ anubhavati, na tathā vipāko kammavegakkhittattā, nāpi kiriyā ahetukānaṃ atidubbalatāya, sahetukānañca khīṇakilesassa chaḷaṅgupekkhāvato uppajjamānānaṃ atisantavuttittā, tasmā rajjanādivasena ārammaṇarasānubhavanaṃ sātisayanti akusalaṃ kusalañca … bhūtāpagatanti vuttaṃ. (A-ṭ. I. 241.). stands ready,2 is called okāsakatuppanna – “okāso kato etenāti okāsakato.” By this, past kamma is meant. Likewise, because room has been made by that kamma, the result that is certainly destined to arise, though it has not yet arisen, is also called okāsakatuppanna – “okāso kato etassāti okāsakato.” By this, future result is meant.3
- bhūmiladdhuppanna: Unwholesome dhammas that, in the respective aggregates of clinging (upādānakkhandha) such as human and divine existence, in the respective continuum, have not been made into something whose nature is not to arise in the future – that is, have not been destroyed – and therefore should not be spoken of as “non-existent” (natthi)
  - uppanna: applied to these undestroyed unwholesome dhammas because, since they have not been destroyed, they should not be spoken of as non-existent.4 By this are meant unwholesome dhammas whose nature is different from other types of uppannas such as vattamānuppanna and so forth.5 Accordingly, it should be understood that bhūmiladdha akusala is neither a present unwholesome dhamma that has reached the three moments, nor a past unwholesome dhamma that had reached the three moments and ceased, nor a future unwholesome dhamma that has not yet arisen
bhūmiladdhuppanna / bhūmiladdhakilesa

bhūmiladdhuppanna / bhūmiladdhakilesa: what is abandoned by the lokuttara magga
- bhūmi: apariññāta khandha (5 aggregates belonging to the three planes which are not yet fully comprehended), which are the objects of insight meditation
- bhūmiladdha: group of defilements (kilesajāta) fit to arise in those not yet-fully-comprehended mundane aggregates
  - because that group of defilements has obtained that ground, that group of defilements is called bhūmiladdha
- notes
  - strong okasakatakamma cannot be prevented , but some weaker ones can be postponed or avoided entirely acc. to some cases
  - bhūmi of vipassanā meditation: different from here bhūmi for kilesas is relative: sotāpanna’s khandhas are not bhūmi for diṭṭhi for instance
  - objects do not cause citta to arise; paññatti do not cause cittas to arise
- bhūmiladdha: uneradicated subtle defilements that lie latent (anuseti) in the continuum
  - not in the sense of taking as object (ārammaṇa vasena)
    - if ārammaṇavasena, kilesas arise even with regard to the aggregates of Arahants
      - if so, it would not be possible to remove them
  - in the sense of obtaining a base (vatthu): obtained aggregates as a base, place for their own arising
vatthu bhāva for kilesas:
- personal nature: only one’s own ajjhatta khandhas are the vatthu for one’s own kilesas
- vatthu bhāva for kilesa: being apariññāta
- from the arising of apariññāta khandhas, vaṭṭa mūlas lie latent in them
  - called bhūmiladdha in the sense of being in an uneradicated state
  - lying latent: unabandoned state
  - anusaya kilesas are bhūmiladdha since they have obtained khandhas that serve as the base for their arising
    - (:q: 2 reasons for being called bhūmiladdha: obtaining khandhas as vatthu and being uneradicated?): 2 char. of bhumiladdha
- not all the bhūmis (khandhas) are the basis for all defilements
  - acc. to puggala
    - only one’s own apariññāta ajjhatta khandhas are vatthu for one’s own bhūmiladdhakilesas
  - acc to time
    - for bhūmiladdhakilesas based on past aggregates, only such past aggregates are their vatthu, not future or present aggregates
    - similarly for future and present kilesas
      - bhumiladdha not in any time (closest to future) because it has to arise to do so
      - anāgatavisesa / anāgatasāmañña: AN-ṭ: called anagata but not real; anything that could arise; if really anagata, it could be past and present as well; so not really anagata
        
        includes khandhas, kilesas, jāti jarā maraṇaṁ that can happen in the future
        
        what is eradicated is jātivisesa, etc.
        
        anusayas are present in the khandhas latently, but jāti etc not
        
        so 2 layers of anāgatavisesa
        
        anusaya: only akusalas; should not be called past future present; some say anāgata, but better anāgatavisesa
        
        they affect present khandhas, not the others below
        
        could arise: khandhas, kusala akusala kammas, etc
  - acc. to plane
    - for bhūmiladdhakilesas based on kāmabhūmi aggregates, only such khandhas are their vatthu
    - similarly for rūpa- and arūpa bhūmi khandhas
- question
  - if the respective aggregates are the basis only for the respective defilements pertaining to those aggregates, do bhūmiladdha defilements lie latent in aggregates by separately and distinctly taking the aggregates as their ground, just as defilements in general take aggregates separately and distinctly as their object? Latent defilements do not abide (lie) in aggregates by separately and distinctly taking the aggregates as their ground
In whatever specifically distinct bases (vatthu) – such as past, pertaining to the sensual-sphere, and so on – there is an un-abandoned state of certain defilements, that is like the defilements are existing in them as if they have specifically and distinctly separated (chosen) them. Therefore, it was said above that for defilements lying latent in an un-abandoned state in past aggregates, only past aggregates are their basis, and so forth.

Accordingly, because defilements become bhūmiladdha through obtaining a basis (aggregates), the distinction among defilements is shown according to the distinction among those bases (aggregates).

The famous phrase, “Aññataro lolajātiko taṃ rasapathaviṃ aṅguliyā sāyi” – “A certain greedy-natured being tasted that savoury earth with his finger” is stated in the Aggañña Sutta in this way because there is such a differentiated classification. According to that, craving for taste and so on, which had lain latent in the sensual sphere aggregates, having passed beyond fine-material and immaterial aggregates, again took sensual-sphere aggregates as their basis.

veditabbaṃ. Yattha yattha hi vipassanāya apariññātā khandhā uppajjanti, tattha tattha uppādato pabhuti tesu vaṭṭamūlaṃ kilesajātaṃ anuseti. Taṃ appahīnaṭṭhena bhūmiladdhanti veditabbaṃ. (Psm-a. I. 158-9.).

Likewise, it should be understood that defilements lying latent in fine-material and immaterial aggregates, having passed beyond sensual-sphere aggregates, again persist taking fine-material and immaterial aggregates as their basis.

The un-abandoned state of defilements, that is, their lying latent, is inferred from pariyuṭṭhāna, called “overpowering” (abhibhavana). In some places overpowering is also described as “vitikkama.”7 This is because, in the absence of latent tendencies, there is no manifestation (pariyuṭṭhāna) or transgression (vitikkama). This should be understood according to the distinction of the stages of defilements. That will be explained later.

in khandhas of ariyas, certain groups of defilements that are the respective roots of the round (vaṭṭa mūla) are abandoned by the respective paths. Those aggregates of that noble person, since they are no longer the basis for those respective roots of the round that have been abandoned, do not receive the name bhūmi.

puthujjana: because of vaṭṭamūla, kamma is kusala or akusala
- for him the round takes place due to kamma and defilements (“vaṭṭaṃ vaṭṭati” – “the round rolls on”)
- vaṭṭati: here goes on
wrong: vaṭṭamūla is only in rūpakkhandha, not in vedanākkhandha, etc
- because
- the latent tendencies lie in all 5 khandhas
This should be understood by the analogy of the way the nutrients of earth and so on spreads throughout a tree. Just as a great tree stands upon the earth and, depending upon the nutrients of earth (paṭhavi rasa) and the nutrient of water (āpo rasa), and due to them, develops roots, trunk, branches, leaves, flowers, and fruits, covers the sky, and continues its lineage uninterrupted through a succession of seeds until the end of the aeon, one should not say that the taste of earth and so on is only in the roots and not in the trunk and so on, or only in the fruits and not in the roots and so on. Why is that? Because, without distinction, the taste of earth and so on persists throughout all the roots and the rest, pervading them.

Suppose some man, dispassionate with the flowers, fruits, and so on of that tree, plants poisonous thorns called maṇḍūka kaṇṭaka in the four sides. Thereafter, that tree, having been touched by that poison, comes to a state in which, because the nutrients of earth and the nutrients of water have been exhausted, it can no longer ripen and is incapable of producing a continuum (another tree).

Likewise, a clansman dispassionate with the process of the aggregates begins in his own continuum the fourfold meditation (practice), just as that man applied poison in the four sides. Thereafter, that continuum of aggregates, having been touched by the poison of the four supramundane paths, because the root-defilements of the round have been completely exhausted and ended, becomes a continuum having only the nature of functional activity, with all kinds of bodily kamma and so on reduced to mere kiriyā-nature, and becomes incapable of producing a further continuum in another existence by bringing about a new rebirth. With the cessation of the mere “final consciousness” (carimaka viññāṇa), the continuum of aggregates becomes without clinging and is completely extinguished, like a fire without fuel.

vsm: tena catumaggavisasamphassena sabbaso vaṭṭamūlakakilesānaṃ pariyādiṇṇattā kiriyabhāvamattaupagatakāyakammādisabbakammappabhedo hutvā puna-bbhav-ānabhinibbattana-dhammataṃ āgamma āyatiṃ bhavantarasantānaṃ nibbattetuṃ na sakkoti. kevalaṃ carimaviññāṇanirodhena nirindhano viya jātavedo anupādāno parinibbāyati 8
- anabhinibbattana: not-coming-into-existence-ness
in this way, the diversity of bhūmi and bhūmiladdha should be understood.

7 Samudācarantīti abhibhavanti. Etena tesaṃ vītikkamappattataṃ dasseti. (M-ṭ. I. 286.)
footnotes

2 Even though it is mentioned as “uppatitaṃ atītaṃ kammaṃ” in the Visuddhimagga Ṭīkā, the Visuddhimagga Ṭīkā Nissaya states that the phrase must be as “upaṭṭhitaṃ atītaṃ kammaṃ.” (Visuddhimagga Mahāṭīkā Nissaya. IV. 234.).

3 Vipaccituṃ okāsakaraṇavasena uppattitaṃ atītaṃ kammañca tato uppajjituṃ āraddho vipāko ca anāgato okāsakatuppannoti vutto okāso kato etena, okāso kato etassāti ca atthadvayavasena, yaṃ uppannasaddena vināpi viññāyamānaṃ uppannaṃ sandhāya “nāhaṃ, bhikkhave, sañcetanikānaṃ kammāna”ntiādi vuttaṃ. (Vsm-ṭ. II. 500.).

4 Tāsu tāsu bhūmīsūti manussadevādiattabhāvasaṅkhātesu upādānakkhandhesu. Tasmiṃ tasmiṃ santāne anuppattidhammataṃ anāpāditatāya asamūhataṃ. Asamūhatattāyeva hissa natthīti navattabbatāya uppannavohāro. (Vsm-ṭ. II. 500.)

5 Etenāti “ajātāyeva na jāyantī”tiādivacanena. Vipassanāya ārammaṇabhūtaṃ upādānakkhandhapañcakasaṅkhātaṃ bhūmipavattiṭṭhānaṃ laddhavanto bhūmiladdhā yathā “aggiāhito”ti, laddhabhūmikāti attho. Vattamānādiuppannavidhuratāya bhūmiladdhuppannā eva nāma teti vuttaṃ. (Vsm-ṭ. II. 499-500.).
footnotes

6 Ettha ca bhūmiyā bhūmiladdhassa ca nānattaṃ veditabbaṃ – bhūmīti hi vipassanāya ārammaṇabhūtā tebhūmakā pañcakkhandhā. Bhūmiladdhaṃ nāma tesu khandhesu uppattirahaṃ kilesajātaṃ. Tena hi sā bhūmiladdhā nāma hotīti tasmā bhūmiladdhanti vuccati. Sā ca kho na ārammaṇavasena. Ārammaṇavasena hi sabbepi atītānāgate pariññātepi ca khīṇāsavānaṃ khandhe ārabbha kilesā uppajjanti. Yadi ca taṃ bhūmiladdhaṃ nāma siyā, tassa appaheyyato na koci bhavamūlaṃ pajaheyya. Vatthuvasena pana bhūmiladdhaṃ
3 stages of kilesa
1. vītikkamāvatthā (transgression)
  - unwholesome states arise associated with impulsion consciousness (javana citta) when bodily and verbal misconduct (kāya and vacī duccarita) and wrong livelihood (micchā ājīva) are carried out. This is the gross stage of defilements (kilesa) and is also referred to as “gross defilement” (oḷārika kilesa). Its abandonment occurs through suppression by substitution (tadaṅga pahāna).2 In some contexts, the stage of transgressionis also referred to as the “stage of overpowering” (abhibhavana avatthā) of defilements
2. pariyuṭṭhānāvatthā (obsession/manifestation)
  - This is the stage in which unwholesome states arise associated with unwholesome impulsion consciousness. This is the intermediate stage of defilements, also called “medium defilement” (majjhima kilesa).3 Its abandonment occurs through suppression (vikkhambhana pahāna). From the standpoint of literal meaning, pariyuṭṭhāna refers to the arising of defilements by surrounding and overpowering the continuum of wholesome states of the mind.4 Both the stages of transgression and obsession refer to unwholesome states arising associated with impulsion consciousness. However, they are distinct stages. For example, bodily and verbal misconduct and wrong livelihood do not have a stage of obsession; they have only the stages of transgression and latency. As stated,
  - Duccharita-durājīvānaṃ pana ṭhapetvā vītikkamāvatthaṃ, anusaya āvatthañca, vītikkamāvatthāya visuṃ pariyuṭṭhānāvatthā na upalabbhati.5
  - If misconduct and wrong livelihood had a stage of obsession, then their obsessive stage would need to be removed by rūpāvacara and arūpāvacara consciousness. However, these higher wholesome states oppose only the stage of obsession of defilements, not the stage of transgression. Therefore, rūpāvacara and arūpāvacara wholesome consciousness do not purify the stage of transgression of misconduct. Consequently, abstinence (virati) does not arise in sublime consciousnesses. This is the interpretation given in the Abhidhammāvatāra Purāṇa Ṭīkā.6 By undertaking moral discipline (sīla), the abandonment of transgression (vītikkama pahāna) occurs. While one is established in moral discipline, defilements that remain in the continuum in a latent form (anusaya) may arise when conditions are present, but they do not gain the opportunity to manifest as transgression through violation of sīla.7 Therefore, even though defilements are restrained at the level of transgression, it is not possible to prevent them from reaching the stage of obsession. What is achieved is only the prevention of their progression from obsession to transgression. This interpretation is found in the Sāratthadīpanī. In some contexts, the stage of obsession itself is referred to as the “stage of overpowering” (abhibhavanāvatthā) of defilements. These two stages (transgression and obsession) may also collectively be referred to as the stage of obsession (pariyuṭṭhānavatthā).
3. anusayāvatthā (latent)
  
  unwholesome states persist in the mental continuum without having been eradicated and without reaching the stage of obsession. The mere non-eradicated state of unwholesome states is termed “latent tendency” (anusaya). This is the subtle stage of defilements, also called “subtle defilement” (sukhuma kilesa).8 Appahīnaṭṭhena santāne kāmarāgapaṭighānusayā. 9
  - Its abandonment occurs through eradication (samuccheda pahāna) Latent defilements, when conditions arise, progress to the stage of obsession and then to transgression. For example, a snake lies dormant in its hole. When a man strikes it, the snake rises, spreads its hood, and hisses. Sometimes it goes further and bites the man. Similarly, when wholesome or indetermined consciousness is present, defilements remain in the latent stage. When an object impinges on a sense door and unwise attention (ayonisomanasikāra) arises, the latent defilement gains a condition to arise. It then associates with impulsion consciousness and reaches the stage of obsession, producing intentions such as stealing. In some cases, it progresses further to the stage of transgression, such as actually stealing. The wise, even when defilements reach the stage of obsession, generate wise attention (yonisomanasikāra) and suppress them, preventing their progression to transgression.
  1. Cūḷabodhi Jātaka
    - Bodhisatta renounced the household life
    - Yasodharā followed him
    - 10 years in the forest
    - both resided in the royal park of Bārāṇasī
    - king developed desire for her and ordered his men to bring her to the palace
    - Bodhisatta witnessed her being forcibly taken away and a long-suppressed anger arose embedded in purisa māna (what kind of man are you?)
      - like a snake that had long been asleep and, when struck, rises hissing with expanded hood
    - he reflected on sīla pāramitā and through wisdom, he subdued it
      - “are you not one who aspires to attain omniscience by fulfilling all perfections? What is this lapse (stumbling and falling) in your virtue? This is like one who wishes to cross the great ocean but drowns in water barely enough to wet a cow’s hoof”
    - he resolved: “Even if that king or anyone else were to cut that ascetic woman into pieces with a sharp weapon, I will not break my perfection of virtue
    - thus, the Bodhisatta prevented the arisen defilement from developing further and suppressed it instantly.10
    - therefore, it should be understood that latent defilements, when conditions arise,
    reach the stage of obsession. If the stages of latency and obsession are considered separately, it must be stated that the stage of obsession arises dependent upon the latent stage. Without latent defilements, there is no stage of obsession11 – that is, defilements do not arise associated with impulsion consciousness. Therefore, by abandoning latent tendencies, the stage of obsession is also abandoned. As stated in the Nettippakaraṇa, referring to the Ajita Māṇava Pucchā in the Sutta Nipāta: “Paññāyete pidhiyyare.”
    Paññāya anusayā pahīyanti, anusayesu pahīnesu pariyuṭṭhānā pahīyanti. Kissa, anusayassa pahīnattā? Taṃ yathā khandhavantassa rukkhassa anavasesamūluddharaṇe kate pupphaphalapallavaṅkurasantati samucchinnā bhavati. Evaṃ anusayesu pahīnesu pariyuṭṭhānasantati samucchinnā bhavati pidahitā paṭicchannā. Kena? Paññāya.12 By wisdom, the latent tendencies are abandoned; when latent tendencies are abandoned, the obsessive defilements are abandoned. Just as when a tree with a trunk is completely uprooted, its flowers, fruits, shoots, and sprouts are destroyed, 10 Kopo me upapajjathāti ayaṃ te gihikāle bhariyā brāhmaṇī sīlavatī, pabbajitakāle ca sabrahmacārinībhāvato sahajātā bhaginī, sā tuyhaṃ purato balakkārena ākaḍḍhitvā nīyati. “bodhibrāhmaṇa, kiṃ te purisabhāva”nti purisamānena ussāhito cirakālasayito vammikabilato kenaci purisena ghaṭṭito “susū”ti phaṇaṃ karonto āsiviso viya me cittato kopo sahasā vuṭṭhāsi. Sahakope samuppanneti kopuppattiyā saha, tassa uppattisamanantaramevāti attho. Sīlabbatamanussarinti attano sīlapāramiṃ āvajjesiṃ. Tattheva kopaṃ niggaṇhinti tasmiṃ eva āsane yathānisinnova taṃ kopaṃ nivāresiṃ. Nādāsiṃ vaḍḍhitūparīti tato ekavāruppattito upari uddhaṃ vaḍḍhituṃ na adāsiṃ. Idaṃ vuttaṃ hoti – kope uppannamatte eva “nanu tvaṃ, bodhiparibbājaka, sabbapāramiyo pūretvā sabbaññutaññāṇaṃ paṭivijjhitukāmo, tassa te kimidaṃ sīlamattepi upakkhalanaṃ, tayidaṃ gunnaṃ khuramattodake osīdantassa mahāsamuddassa paratīraṃ gaṇhitukāmatā viya hotī”ti attānaṃ paribhāsitvā paṭisaṅkhānabalena tasmiṃ eva khaṇe kopaṃ niggahetvā puna uppajjanavasenassa vaḍḍhituṃ na adāsinti. Tenevāha “yadi naṃ brāhmaṇi”ntiādi. Tassattho – taṃ paribbājikaṃ brāhmaṇiṃ so rājā vā añño vā koci tiṇhāyapi nisitāya sattiyā koṭṭeyya, khaṇḍākhaṇḍikaṃ yadi chindeyya, evaṃ santepi sīlaṃ attano sīlapāramiṃ neva bhindeyyaṃ. Kasmā? Bodhiyā eva kāraṇā, sabbattha akhaṇḍitasīleneva sakkā sammāsambodhiṃ pāpuṇituṃ, na itarenāti. (Cp-a. 134.). 11 Anusayappahānaṃ idha pidhānaṃ adhippetanti āha – “paññāya anusayā pahīyantī”ti. Yasmā anusayanimittaṃ pariyuṭṭhānaṃ anusayābhāve na hotīti āha “anusayesū”tiādi. Idāni tamevatthaṃ upamāya vibhāvento “taṃ yathā khandhavantassā”tiādimāha. (Nett-a. 67.). 12 Nett. 14-5.
    4 so too when latent tendencies are eradicated, the continuity of obsessive defilements is destroyed and cut off by wisdom. Thus, when latent (unabandoned) defilements are eradicated by wisdom, unarisen obsessive defilements do not arise. This itself is the abandonment of obsession (pariyuṭṭhāna pahāna). Here, defilements are analyzed into stages, with one stage serving as the condition for another. Just as the presence of obsession allows inference of latent defilements, so too the non-arising of obsessive defilements indicates the eradication of latent tendencies. However, not every uneradicated defilement should be termed anusaya. Only those that have reached a state of strength (thāmagata) are called latent tendencies. Accordingly, the uneradicated state of defilements should be divided into: (1). The strengthened state (thāmagata), and (2). The non-strengthened state (athāmagata) Finally, it should be understood that anusaya refers specifically to the seven types of defilements such as sensual desire (kāmarāga) and aversion (paṭigha). Mental factors such as shamelessness (ahirika), moral recklessness (anottappa), and restlessness (uddhacca) are not classified as latent tendencies. 5
4. footnotes
  
  1 Tathā hi nīvaraṇādidhammānaṃ avatthattayaṃ hoti vītikkamāvatthā pariyuṭṭhānāvatthā anusayāvatthāti. (Abh.Av-pu-ṭ. 314.). 2 Oḷārikā nāma kilesā vītikkamāvatthānaṃ, tappahānaṃ tadaṅgappahānena veditabbaṃ. (Nett-ṭ. 105.). 3 Majjhimānanti pariyuṭṭhānāvatthānaṃ. (Nett-ṭ. 105.). 4 Pariyuṭṭhānappahānanti okāsadānavasena kilesānaṃ citte kusalappavattiṃ pariyādiyitvā uṭṭhānaṃ pariyuṭṭhānaṃ, tassa pahānaṃ cittasantānesu uppattivasena kilesānaṃ pariyuṭṭhānassa pahānanti vuttaṃ hoti. (Srd-ṭ. I. 76.). 5 Abh.Av-pu-ṭ. 314. 6 Abh.Av-pu-ṭ. 314. 7 anusayanavasena sukhumabhūtā Vītikkamappahānaṃ kilesānanti saṃkilesadhammānaṃ kammakilesānaṃ vā yo kāyavacīdvārehi vītikkamo, tassa pahānaṃ. Anusayavasena santāne anuvattantā kilesā kāraṇalābhe pariyuṭṭhitāpi sīlabhedavasena “vītikkamapaṭipakkhattā sīlassā”ti. (Srd-ṭ. I. 76.). 8Sukhumānanti anusayāvatthānaṃ. (Nett-ṭ. 105.). 9 M.Nid-a. 87.
  vītikkamituṃ na labhantīti āha

main classification

[

dassanenap.	bhāvanāyap.	nevdas. nabhāv.
er. by stpmg:	er. by skdgmg	21 ku ct
4 diṭ lmc	non-apāyagāmī "combo"	36 vpk ct
1 vck mmc	w/ strong kā rā and pṭgh	20 ki ct
their 22 csk		their 38 csk
(-mā,dosādi)	er. by angmg	28 rūpa
apāyagāmī "combo":	non-apāyagāmī "combo" w/	Nibbāna
4 diṭv lmc	subtle kā rā and pṭgh
2 dmc
their 25 csk	er. by arhmg
(-diṭ,vck)	4 diṭv lmc
	w/ rū and arū rā
	1 udhc mmc
	their 21 csk
	(-diṭ,dosādi,vck)

er. by sotāpattimagga has 2 segments, while skdg, angm, and arahatta 1 segment
- segments 2, 3, and 4 (“combo”)
  - same ct csk
the principle that udhc ct doesn’t lead to apāya has its origin here
- abhidhammatthasaṅgaha was made based on the abhidhamma books, not the other way around
here, only what is directly eradicated is included
- khandhas, jāti, rūpa, etc. should be pahātabba but not directly
normally, it is given as “partially eradicated”: ok, but only if taking the entire group of 4 di vip and 2 dmc
- apāyagāmī: sotāpattimagga
- gross kā and pṭgh: sakadāgāmimagga
- subtle kā and pṭgh: anāgāmimagga
- bhante: if “partially”, it should be made clear the right meaning; otherwise, it “partially” leads to apāya
  - partial should only be used when referring to the entire scope of these cittas

]

sabbasaṅgaha classification

khandha

khandha	dassanenap.	bhāvanāyap.	nevdas. nabhāv.
rūpa	-	-	28 rūpa
vedanā	ve in those 12 ct	ve in those 7 ct	ve in those 77 ct
saññā	sañ in those 12 ct	sañ in those 7 ct	sañ in those 77 ct
saṅkhāra	20 csk (-ve,sañ,mā,dosādi)	23 csk in those 7 ct	36 csk in those 77 ct
	in 4 diṭspy lmc and 1 vck mmc	(-ve,sañ,diṭ,vck)	(-ve,sañ)
	23 csk (-ve,sañ,diṭ,vck)
	in apāyagāmī 'combo'
viññāṇa	er. by stpmg	er. by stpmg	21 ku ct
	4 diṭspy lmc	apāyagāmī combo	36 vpk ct
	1 vck mmc	w/ gross kā rā	20 ki ct
	apāyagāmī "combo":	and pṭgh
	4 diṭvpy lmc	er. by skdmg
	2 dmc	apāyagāmī combo
	1 udhc mmc	w/ subtle kā rā
		and pṭgh
		er. by arhmg
		4 diṭvpy lmc
		w/ rū and arū rā
		1 udhc mmc
vinimmutta	-	-	Nibbāna

āyatana

āyatana	dassanenap.	bhāvanāyap.	nevadas. nabhāv.
cakkhu	-	-	"
sota	-	-	"
ghāna	-	-	"
*jivhā	-	-	"
kāya	-	-	"
mano	er. by stpmg	er. by skdmg	21 ku ct
	4 diṭspy lmc	apāyagāmī combo	36 vpk ct
	1 vck mmc	w/ gross kā rā	20 ki ct
	apāyagāmī combo:	and pṭgh
	4 diṭv lmc	er. by angmg
	2 dmc	same w/ subtle
	1 udhc mmc	kā rā and pṭgh
		er. by arhmg
		4 diṭv lmc w/
		rū and arū rā
		1 udhc mmc
rūpa	-	-	"
sadda	-	-	"
gandha	-	-	"
rasa	-	-	"
phottabba	-	-	p,t,v
dhamma	22 csk (-mā,dosādi)	er. by skdmg	38 csk in those 77 ct
	in 4 diṭ lmc and	25 csk in them	16 sukhumarūpa
	1 vck mmc	(-diṭ,vck)	Nibbāna
	25 csk (-diṭ,vck)	er. by angmg
	in apāyagāmī combo	25 csk in them
		(-diṭ,vck)
		er. by arhmg
		21 csk in them
		(-diṭ,dosādi,vck)

dhātu

dhātu	dassanenap.	bhāvanāyap.	nev.
cakkhu	-	-	"
sota	-	-	"
ghāna	-	-	"
*jivhā	-	-	"
kāya	-	-	"
rūpa	-	-	"
sadda	-	-	"
gandha	-	-	"
rasa	-	-	"
phottabba	-	-	p,t,v
cakkhuviñ	-	-	2 cv
sotaviñ.	-	-	2 sv
ghānaviñ.	-	-	2 ghv
jivhāviñ.	-	-	2 jv
kāyaviñ.	-	-	2 kv
mano	-	-	pa, 2 sp
manoviññāṇa	er. by stpmg	er. by skdmg	21 ku ct
	4 diṭ lmc	non-apāyagāmī	24 vpk ct
	1 vck mmc	w/ gross kā rā	(-10viñ,2 sp)
	apāyagāmī combo:	and pṭgh	19 ki ct
	4 diṭv lmc	er. by anmg	(-pa)
	2 dmc	" w/ sublte "
	1 udhc mmc	er. by armg
		4 diṭv lmc
		1 udhc mmc
dhamma	22 csk (-mā,dosādi)	er. by skdmg & angm	their 38 csk
	in 4 diṭ lmc & vck mmc	25 csk (-diṭ,vck)	16 sukhumarūpa
	25 csk (-diṭ,vck)	er. by armg	Nibbāna
	in apāyagāmī combo	21 csk (-diṭ,dosādi,vck)

sacca

sacca	dassanenap.	bhāvanāyap.	nev.
dukkha	er. by stpmg	er. by skdmg	17 lok ku ct
	4 diṭ lmc	apāyagāmī combo	32 lok vpk ct
	1 vck mmc	w/ gross kā rā	20 ki ct
	their 21 csk (-lo,mā,dosādi)	& pṭgh 24 csk	their 38 csk
	apāyagāmī combo:	their 24 csk	28 rūpa
		(-lo,diṭ,vck)
	4 diṭv lmc	er. by angmg
	2 dmc	apāyagāmī combo
	1 udhc mmc	w/ subtle "
	their 24 csk (-lo,diṭ,vck)	er. by arhmg
		4 diṭv lmc
		1 udhc mmc
		their 21 csk
		(-lo,diṭ,dosādi,vck)
samudaya	lobha in 4 diṭ lmc	lobha in them	-
	lobha in apāyagāmī
	4 diṭv lmc
nirodha	-	-	Nibbāna
magga	-	-	8 mgg in 4 mg ct
saccavinimmutta	-	-	4 mg ct
			their 28 csk
			(-8 mgg,ap)
			4 ph ct
			their 36 csk
			(-ap)

opinions about eradication of some defilements

issā and macchariya eradicated in sotāpatti magga
some suttas seem to say they may be present in ariyas
mātikās: issā and macchariya are eradicated by anāgāmimagga
makkha and palāsa: itivuttaka: anāgāmimagga but other places sotāpattimagga
kāmacchanda:
- atthasalini: anāgāmimagga (considered gross kāmacchanda)
- satsatipaṭṭhāna-c: arahattamagga (even subtle kāmacchanda)
kukkucca: also opinions
other notes
- anāgatavisesa

9. Dassanenapahātabbahetukāttika

Pāḷi

dassanena pahātabbahetukā dhammā
bhāvanāya pahātabbahetukā dhammā
nevadassanena na bhāvanāya pahātabbahetukā dhammā

meaning

[

dassanena pahātabba hetuka dhammā: non-self realities which associate hetus that are to be eradicated by sotāpattimagga
bhāvanāya…: same for the 3 higher maggas
neva…: arguments about the meaning – whatever is not included in the other 2

]

main classification

[

das. pah. hetukā	bhāv. pah. hetukā.	neva.
er. by stptmg	er. by skdgmg	moha in 2 mmc
4 diṭ lmc	non-apāyagāmī combo:	21 ku ct
1 vck mmc	w/ gross kā rā & pṭgh	36 vip ct
their 22 csk		20 ki ct
(-mo in vck mmc,	er. by angmmg	their 38 csk
mā,dosādi)	non-apāyagāmī combo	28 rūpa
apāyagāmī "combo":	w/ subtle kā rā & pṭgh	Nibbāna
4 diṭv lmc
2 dmc	er. by artmg
their 25 csk (-diṭ, vck)	4 diṭv lmc w/ rū & arū rā
	1 udhc mmc
	their 21 csk
	(-mo in udhc mmc,
	diṭ,dosādi,vck)

lobha associates moha which is eradicated by sotāpattimagga and vice-versa
vici ct: moha does not associate another hetu
1st column: only difference from the previous tika is moha in vici ct
21 because moha in lobha ct is still present
segment 2, 3, and 4: same as previous tika
this tika excludes moha and puts it in the third group

]

acc. to comm.

because of issā and macchariya
said to be eradicated by sotāpattimagga in comm.
but this tika puts them in bhāvanāya
issa and macchariya eradicated in 1st magga is apāyagāmini
subtle issā macchariya by anāgāmimagga
in suttas: AN dukanipāta: pairs of dhammas that could lead to the declining of a sekkha: makkha palasa thamba saramha issa macchariya… implies issā and macchariya is found in lower ariyas
- to avoid the problem: sekkha has 2 meanings:
  - below arahattaphala
  - sekkha: kalyanaputhujjana tyring to attain as soon as possible
- comm.: says it is 7 noble beings
duka mātikās: no issā in no-saṁyojana group, so all issā is saṁyojana;
asaHkhārika as sas. nature of mohamulacitta: one comm.: neither; another: asaṅkhārika;
- if neither, vibhaṅga: 2 moha: asa. and sas. so there should be a neva sa. na sas.
gross issā and macchariya and subtle is better division (agrees with tikamatika)
abidhamma method: any lobha that is not rupa or arupa is kāmarāga; no lobha that is no saṁyojana suttanta: kāmarāga eradicated by anāgāmi
- then there is lobha that is nikanti for vipassanā, for example, or own khandhas (kmv), asmimāna, etc.: how to classify it? abhidhamma: kāmarāga; so the eradicated by angm is gross.
is issa and macch. exist in ariya? even good puthujjanas dont have it
- vigatamaccheramalaṁ: only gross?
- 2 sotāpanna: one gets something bad, he may feel upset about what he got, but not jelous of what another got
conclusion: no dhamma macchariya about lokuttaradhammas
- it doesn’t mention about pariyatti dhamma macchariya
  - bhante: thinks they dont have it because it is lower than lokuttaradhamma

sabbasaṅgaha classification

khandha

khandha	das. p. h.	*bhāv. p. h.	nev.
rūpa	-	-	28 rūpa
vedanā	ve in them	ve in each respective group	ve in them
saññā	sañ in them	sañ in each respective group	sañ in them
saṅkhāra	20 in group 1 csk	er. by stpmg	36 csk in them
	(-ve,sañ,mo in vck,mā,dosādi)	23 csk (-ve,sañ,diṭ,vck)	(-ve,sañ)
	23 csk in combo	er. by angmg
	(-ve,sañ,diṭ,vck)	"
		er. by armg
		19 csk (-ve,sañ,diṭ,dosādi,vck)
viññāṇa	er. by stpgm	er. by skdmg	21 ku ct
	group 1:	non-apāyagāmī	36 vpk ct
	4 diṭ lmc,1 vck mmc	combo w/ gross	20 ki ct
	apāyagāmī combo:	kā rā & pṭgh
	4 diṭv lmc	er. by angmg
	2 dmc	" w/ subtle kā rā * pṭgh
		er. by arhmg
		4 diṭv lmc w/ rū & arū rā
		1 udhc mmc
vinnimutta	-	-	Nibbāna

āyatana

āyatana	das. p. hetukā	bhāv. p. hetukā	nev.
cakkhu	-	-	"
sota	-	-	"
ghāna	-	-	"
*jivhā	-	-	"
kāya	-	-	"
mano	er. by stpmg	er. by skdmg	21 ku ct
	group 1:	non-apāyagāmī combo	36 vpk ct
	4 diṭ lmc, 1 vck mmc	w/ gross kā rā & pṭgh	20 ki ct
	apāyagāmī combo:	er. by angmg
	4 diṭv lmc	" w/ subtle "
	2 dmc	er. by arhmg
		4 diṭv lmc
		1 udhc mmc
rūpa	-	-	"
sadda	-	-	"
gandha	-	-	"
rasa	-	-	"
phottabba	-	-	p,t,v
dhamma	22 csk (-mo in vck,	er. by skdmg	their 38 csk
	mā,dosādi) in group 1	25 csk (-diṭ,vck)	16 sukhumarūpa
	25 csk in combo	er. by angmg	Nibbāna
	(-diṭ,vck)	25 csk (-diṭ,vck)
		er. by arhmg
		21 csk (-mo in udhc,
		diṭ,dosādi,vck)

dhātu

dhātu	das.p.h.	bhāv.p.h.	nev.
cakkhu	-	-	"
sota	-	-	"
ghāna	-	-	"
*jivhā	-	-	"
kāya	-	-	"
rūpa	-	-	"
sadda	-	-	"
gandha	-	-	"
rasa	-	-	"
phottabba	-	-	p,t,v
cakkhuviñ	-	-	2 cv
sotaviñ.	-	-	2 sv
ghānaviñ.	-	-	2 ghv
jivhāviñ.	-	-	2 jv
kāyaviñ.	-	-	2 kv
mano	-	-	pa, 2 sp
manoviññāṇa	er. by stpmg	er. by skdmg	21 ku ct
	group 1:	non-apāyagāmī combo	24 vpk ct
	4 diṭ lmc	w/ gross kā rā & pṭgh	(-10 viñ, 2 sp)
	1 vck mmc	er. by angmg	19 ki ct (-pa)
	apāyagāmī combo:	" w/ subtle "
	4 diṭv lmc	er. by arhmg
	2 dmc	4 diṭv lmc
		1 udhc mmc
dhamma	22 csk in group 1	er. by stpmg	38 csk in them
	(-mo in vck,mā,dosādi)	25 csk (-diṭ,vck)	16 sukhumarūpa
	25 csk in combo	er. by anmg	Nibbāna
	(-diṭ,vck)	25 csk (-diṭ,vck)
		er. by arhmg
		21 csk (-mo in udhc,
		diṭ,dosādi,vck)

sacca

sacca	das.p.h.	bhāv.p.h	nev.
dukkha	er. by stpmg	er. by skdmg	17 lok ku ct
	group 1:	non-apāyagāmī combo	32 lok vpk ct
	4 diṭ lmc	w/ gross kā rā & pṭgh	20 ki ct
	1 vck mmc	their 24 csk (-lo, diṭ,vck)	their 38 csk
	their 22 csk	er. by angmg	28 rūpa
	(-mo in vck,lo,mā,dosādi)	" w/ subtle "
	apāyagāmī combo:	er. by arhmg
	4 diṭv lmc	4 diṭv lmc w/ rū & arū rā
	2 dmc	1 udhc mmc
	their 24 (-lo,diṭ,vck)	their 20 csk (-lo,diṭ,dosādi,vck)
samudaya	lobha in 4 diṭ lmc	er. by stpmg	-
	lobha in 4 apāyagāmī diṭv lmc	lobha in non-apāyagāmī 4 diṭv lmc
		w/ gross kā rā
		er. by angmg
		" w/ subtle kā rā
		er. by arhmg
		lobha in 4 diṭv lmc w/ rū & arū rā
nirodha	-	-	Nibbāna
magga	-	-	8 mgg in 4 mg ct
saccavinimmutta	-	-	4 mg ct
			their 28 csk
			(-8 mgg,ap)
			4 ph ct
			their 36 csk
			(-ap)

10. Ācayagāmittika

Pāḷi

ācayagāmino dhammā
apacayagāmino dhammā
nevācayagāmināpacayagāmino dhammā

meaning

gāmī: leading to, going to, heading to
ācayagāmino: that which leads to accumulation, new existence in saṁsāra – lok ku ct and aku ct
apacayagāmino: leading away from saṁsāra – 4 magga cittas
neva.: neither

main classification

[

ācayagāmino	apacayagāmino	nevācayagāmināpacayagāmino
17 lok ku ct	4 mg ct	36 vip ct
12 aku ct	their 36 csk (-ap)	20 ki ct
their 52 csk		their 38 csk
		28 rūpa
		Nib

]

sabbasaṅgaha classification

khandha

khandha	ācayag.	apacayag.	nev.
rūpa	-	-	28 rūpa
vedanā	ve in 29 ct	ve in 4 mg ct	ve in 56 ct
saññā	sañ in 29 ct	sañ in 4 mg ct	sañ in 56 ct
saṅkhāra	50 csk in 29 ct	34 csk in 4 mg ct	36 csk in 56 ct
	(-ve,sañ)	(-ve,sañ,ap)	(-ve,sañ)
viññāṇa	17 lok ku ct	4 mg ct	36 vpk ct
	12 aku ct		20 ki ct
vinnimutta	-	-	Nibbāna

āyatana

āyatana	ācayag.	apacayag.	nev.
cakkhu	-	-	"
sota	-	-	"
ghāna	-	-	"
*jivhā	-	-	"
kāya	-	-	"
mano	17 lok ku ct	4 mg ct	36 vpk ct
	12 aku ct		20 ki ct
rūpa	-	-	"
sadda	-	-	"
gandha	-	-	"
rasa	-	-	"
phottabba	-	-	p,t,v
dhamma	52 csk in 29 ct	36 csk in 4 mg ct	38 csk in
		(-ap)	56 ct
			16 sukhumarūpa
			Nibbāna

dhātu

dhātu	ācayag.	apacayag.	nev.
cakkhu	-	-	"
sota	-	-	"
ghāna	-	-	"
*jivhā	-	-	"
kāya	-	-	"
rūpa	-	-	"
sadda	-	-	"
gandha	-	-	"
rasa	-	-	"
phottabba	-	-	p,t,v
cakkhuviñ	-	-	2 cv
sotaviñ.	-	-	2 sv
ghānaviñ.	-	-	2 ghv
jivhāviñ.	-	-	2 jv
kāyaviñ.	-	-	2 kv
mano	-	-	pa, 2 sp
manoviññāṇa	17 lok ku ct	4 mg ct	24 vpk ct
	12 aku ct		(-10 viñ, 2 sp)
			20 ki ct
dhamma	their 52 csk	their 36 csk	their 38 csk
		(-ap)	16 sukhumarūpa
			Nibbāna

sacca

sacca	ācayag.	apacayag.	nev.
dukkha	17 lok ku ct	-	36 vpk ct
	12 aku ct		20 ki ct
	their 51 csk		their 38 csk
	(-lo)		28 rūpa
samudaya	lobha in 8 lmc	-	-
nirodha	-	-	Nibbāna
magga	-	8 mgg in 4 mg ct	-
saccavinimmutta	-	4 mg ct	-
		their 28 csk
		(-8 mgg)

11. Sekkhattika

Pāḷi

sekkhā dhammā
asekkhā dhammā
nevasekkhanāsekkhā dhammā

meaning

sekkhā dhammā: 1st 7 loku ctcsk
asekkhā: arahattaphala
nevasekkhanāsekkhā: neither

main classification

[

sekkhā	asekkhā	nevasekkhānāsekkhā
1st 7 loku ct	arh ph ct	81 lok ct
their 36 csk (-ap)	its 36 csk (-ap)	their 52 csk
		28 rūpa
		Nib

]

sabbasaṅgaha classification

khandha

khandha	sekkhā	asekkhā	nev.
rūpa	-		28 rūpa
vedanā	ve in them	ve in it	ve in them
saññā	sañ in them	sañ in it	sañ in them
saṅkhāra	34 csk in them	34 csk in it	50 csk in them
	(-ve,sañ,ap)	(-ve,sañ,ap)	(-ve,sañ)
viññāṇa	1st 7 loku ct	arh ph ct	81 lok ct



vinnimutta	-	-	Nibbāna

āyatana

āyatana	sekkhā	asekkhā	nev.
cakkhu	-	-	"
sota	-	-	"
ghāna	-	-	"
*jivhā	-	-	"
kāya	-	-	"
mano	1st 7 loku ct	arh ph ct	81 lok ct
rūpa	-	-	"
sadda	-	-	"
gandha	-	-	"
rasa	-	-	"
phottabba	-	-	p,t,v
dhamma	their 36 csk	its 36 csk	their 52 csk
	(-ap)	(-ap)	16 sukhumarūpa
			Nibbāna

dhātu

dhātu	sekkhā	asekkhā	nev.
cakkhu	-	-	"
sota	-	-	"
ghāna	-	-	"
*jivhā	-	-	"
kāya	-	-	"
rūpa	-	-	"
sadda	-	-	"
gandha	-	-	"
rasa	-	-	"
phottabba	-	-	p,t,v
cakkhuviñ	-	-	2 cv
sotaviñ.	-	-	2 sv
ghānaviñ.	-	-	2 ghv
jivhāviñ.	-	-	2 jv
kāyaviñ.	-	-	2 kv
mano	-	-	pa, 2 sp
manoviññāṇa	1st 7 loku ct	arh ph ct	68 lok ct (-10 viñ, 3 manodhātu)
dhamma	their 36 csk	its 36 csk	their 52 csk
	(-ap)	(-ap)	16 sukhumarūpa
			Nibbāna

sacca

sacca	sekkhā	asekkhā	nev.
dukkha	-	-	81 lok ct
			their 51 csk (-lo)
			28 rūpa
samudaya	-	-	lobha in 8 lmc
nirodha	-	-	Nibbāna
magga	8 mgg in 4 mg ct	-	-
saccavinimmutta	4 mg ct	arh ph ct	-
	their 28 csk (-8 mgg,ap)	its 36 csk (-ap)
	3 lower ph ct
	their 36 csk (-ap)

12. Parittattika

Pāḷi

parittā dhammā
mahaggatā dhammā
appamāṇā dhammā

meaning

paritta: possess lower capacity, are limited – kāmāvacaradhammas
mahaggata: high – rūpāvacara and arūpāvacara dhammas
appamāṇā: beyond the scope of defilements – lokuttaradhammas

main classification

[

parittā	mahaggatā	appamāṇā
54 kmv ct	27 mhg ct	8 loku ct
their 52 csk	their 35 csk (-vrt)	their 36 csk (-ap)
28 rūpa		Nib

]

sabbasaṅgaha classification

khandha

khandha	parittā	mahaggatā	appamāṇā
rūpa	28 rūpa	-	-
vedanā	ve in 54 kmv ct	ve in 27 mhg ct	ve in 8 loku ct
saññā	sañ in 54 kmv ct	sañ in 27 mhg ct	sañ in 8 loku ct
saṅkhāra	50 csk (-ve,sañ)	33 csk (-ve,sañ,	34 csk (-ve,sañ,ap)
	in 54 kmv ct	vrt) in 27 mhg ct	in 8 loku ct
viññāṇa	54 kmv ct	27 mhg ct	8 loku ct
vimutta	-	-	Nibbāna

āyatana

āyatana	parittā	mahaggatā	appamāṇā
cakkhu	"	-	-
sota	"	-	-
ghāna	"	-	-
*jivhā	"	-	-
kāya	"	-	-
mano	54 kmv ct	27 mhg ct	8 loku ct
rūpa	"	-	-
sadda	"	-	-
gandha	"	-	-
rasa	"	-	-
phottabba	p,t,v	-	-
dhamma	their 52 csk	their 35 csk	their 36 csk
	16 sukhumarūpa	(-vrt)	(-ap)
			Nibbāna

dhātu

dhātu	parittā	mahaggatā	appamāṇā
cakkhu	"	-	-
sota	"	-	-
ghāna	"	-	-
*jivhā	"	-	-
kāya	"	-	-
rūpa	"	-	-
sadda	"	-	-
gandha	"	-	-
rasa	"	-	-
phottabba	p,t,v	-	-
cakkhuviñ	2 cv	-	-
sotaviñ.	2 sv	-	-
ghānaviñ.	2 ghv	-	-
jivhāviñ.	2 jv	-	-
kāyaviñ.	2 kv	-	-
mano	pa, 2 sp	-	-
manoviññāṇa	41 kmv ct	27 mhg ct	8 loku ct
	(-10 viñ, 3 manodh.)
dhamma	their 52 csk	their 35 csk	their 36 csk
	16 sukhumarūpa	(-vrt)	(-ap)
			Nibbāna

sacca

sacca	parittā	mahaggatā	appamāṇā
dukkha	54 kmv ct	27 mhg ct	-
	their 51 csk	their 35 csk
	(-lo)	(-vrt)
samudaya	lobha in 8 lmc	-	-
nirodha	-	-	Nibbāna
magga	-	-	8 mgg in 4 mg ct
saccavinimmutta	-	-	4 mg ct
			their 28 csk
			(-8 mgg,ap)
			4 ph ct
			their 36 csk
			(-ap)

13. Parittārammaṇattika

Pāḷi

parittārammaṇā dhammā
mahaggatārammaṇā dhammā
appamāṇārammaṇā dhammā

meaning

parittārammaṇa: dhammas that take parittadhammas as object
mahaggatārammaṇa: “ mahaggatā dhammas
appamāṇārammaṇa: “ appamāṇā dhammas
tikamuttaka
(:q: why ārammaṇa, not ārammaṇika as in the abdmtsgh?)

main classification

[

pada	freq.	citta groups	cittas	csk	vrt	ap
parittār.	ekanta	1	23 kmv vpk,pa,hs	33 (-vrt,ap)
	anekanta	5,6,7 when	ma,28 kmv J -hs,2 abhi	50 (-ap)	yes
mahaggatār.	ekanta	2	3 viñ, 3 nev	30 (-vtk,vcr,pī,vrt,ap)
	anekanta	5,6,7 when	ma,28 kmv J -hs,2 abhi	47 (-vrt,ap)
appamāṇār.	ekanta	3	8 loku ct	36 (-ap)	yes
	anekanta	6,7 when	ma,ñsmku,ñsmki,2 abhi	33 (-vrt,ap)
muttaka	ekanta	4,rū,Nib	15 rū,3 ākā,3 āki	35 (-vrt)		yes
	anekanta	5,6,7 when	ma,28 kmv J -hs,2 abhi	49 (-vrt)		yes

“when”: when they take that respective object
virati
- one does not restrain from a paññatti
- one restrains from an action prohibited by a sikkhāpada, not the sikkhāpada itself
- when one does not abstain from stealing a table, the rūpas are the object, not the paññatti of table
- no vrt with appamāṇa object; one doesn’t abstain from lokuttara
- ekanta paramatthārammaṇa (no paññatti as object)
  - 8 mku (s, s)
    - ekanta parittārammaṇa
  - 8 loku (a, t)
    - ekantappamāṇārammaṇa (Nib)
  - note: 2 abstentions
    - abstention from the object
    - abstention from the action
appamañña: ekanta tikamuttaka because it only takes paññatti as object
- don’t confuse appamaññā with appamāṇa

]

sabbasaṅgaha classification

khandha

khandha	parittār.	mahaggatār.	appamāṇār.
rūpa
vedanā
saññā
saṅkhāra
viññāṇa
muttaka

āyatana

āyatana	**	**	**
cakkhu
sota
ghāna
*jivhā
kāya
mano
rūpa
sadda
gandha
rasa
phottabba
dhamma

dhātu

dhātu	**	**	**
cakkhu
sota
ghāna
*jivhā
kāya
rūpa
sadda
gandha
rasa
phottabba
cakkhuviñ
sotaviñ.
ghānaviñ.
jivhāviñ.
kāyaviñ.
mano
manoviññāṇa
dhamma

sacca

sacca ** ** **

dukkha

samudaya

nirodha

magga

saccavinimmutta

14. Hīnattika

Pāḷi

hīnā dhammā.
majjhimā dhammā.
paṇītā dhammā.

meaning

hīnā dhammā: akusala
majjhimā dhammā: other lokiya dhammas
paṇītā dhammā: lokuttara

main classification

[

hīna	majjhima	paṇīta
12 aku ct	17 lok ku ct	8 loku ct
their 27 csk	32 lok vpk ct	their 36 csk (-ap)
	20 ki ct	Nibbāna
	their 38 csk
	28 rūpa

similar to saṅkiliṭṭhattika

]

sabbasaṅgaha classification

khandha

khandha	hīnā	majjhimā	paṇītā
rūpa	-	28 rūpa	-
vedanā	ve in 12 aku	ve in 69 maj. ct	ve in 8 loku
saññā	sañ in 12 aku	sañ in 69 maj. ct	sañ in 8 loku ct
saṅkhāra	25 csk (-ve,sañ)	36 csk (-ve,sañ)	34 csk (-ve,sañ,ap)
viññāṇa	12 aku ct	17 lok ku ct	8 loku ct
		32 lok vpk ct
		20 ki ct
vinnimutta	-	-	Nibbāna

āyatana

āyatana	hīnā	majjhimā	paṇītā
cakkhu	-	"	-
sota	-	"	-
ghāna	-	"	-
*jivhā	-	"	-
kāya	-	"	-
mano	12 aku ct	17 lok ku ct	8 loku ct
		32 lok vpk ct
		20 ki ct
rūpa	-	"	-
sadda	-	"	-
gandha	-	"	-
rasa	-	"	-
phottabba	-	p,t,v	-
dhamma	their 27 csk	their 38 csk	their 36 csk (-ap)
		16 sukhumarūpa	Nibbāna

dhātu

dhātu	hīnā	majjhimā	paṇītā
cakkhu	-	"	-
sota	-	"	-
ghāna	-	"	-
*jivhā	-	"	-
kāya	-	"	-
rūpa	-	"	-
sadda	-	"	-
gandha	-	"	-
rasa	-	"	-
phottabba	-	p,t,v	-
cakkhuviñ	-	2 cv	-
sotaviñ.	-	2 sv	-
ghānaviñ.	-	2 ghv	-
jivhāviñ.	-	2 jv	-
kāyaviñ.	-	2 kv	-
mano	-	pa, 2 sp	-
manoviññāṇa	12 aku ct	17 lok ku ct	8 loku ct
		20 vpk ct
		(-10 viñ, 2 sp)
		19 ki ct
		(-pa)
dhamma	their 27 csk	their 38 csk	their 36 csk (-ap)
		16 sukhumarūpa	Nibbāna

sacca

sacca	hīnā	majjhimā	paṇītā
dukkha	12 aku ct	17 lok ku ct	-
	their 26 csk	32 lok vpk ct
	(-lo)	20 ki ct
		their 38 csk
		28 rūpa
samudaya	lobha in 8 lmc	-	-
nirodha	-	-	Nibbāna
magga	-	-	8 mgg in 4 mg ct
saccavinimmutta	-	-	4 mg ct
			their 28 csk
			(-8 mgg,ap)
			4 ph ct
			their 36 csk
			(-ap)

15. Micchattattika

Pāḷi

micchattaniyatā dhammā
sammattaniyatā dhammā
aniyatā dhammā

meaning

micchattaniyatā dhammā:
- micchattattike ‘hitasukhāvahā me bhavissantī’ti evaṃ āsīsitāpi tathā abhāvato, ‘asubhādīsuyeva subha’ntiādi viparītappavattito ca micchāsabhāvāti micchattā; vipākadāne sati khandhabhedānantarameva vipākadānato niyatā; micchattā ca te niyatā cāti micchattaniyatā
  - in the micchattattika, even though these are wished for with the thought ‘these will bring me welfare and happiness,’ they are not so, and because they arise with perverse views like ‘impure things are pure,’ they are of a wrong nature, hence micchattā; when they give results, they are niyatā (fixed) because they give results immediately after the dissolution of the aggregates. since they are wrong and fixed, they are micchattaniyatā
sammattaniyatā dhammā: that which definitely leads to
- vuttaviparītena atthena sammāsabhāvāti sammattā; sammattā ca te niyatā ca anantarameva phaladānenāti sammattaniyatā.
  - by the opposite meaning of what was stated, they are of a right nature, hence sammattā; and because they are right and fixed by giving results immediately, they are sammattaniyatā
- sammatta (sammā tta): right state, rightness, goodness
  - (:q: why not ditthadhammavedaniya with special conditions?)
aniyatā dhammā: ubhayathāpi na niyatāti aniyatā. Those that are not fixed in either way are aniyatā
note:
- micchattaniyatā: gives result immediately after death
- sammattaniyatā: gives result immediately in the next mind moment
- niyatā dhammā: micchattaniyatā and sammattaniyatā

main classification

[

micchattaniyatā	sammattaniyatā	aniyatā
2 dmc as 7th J of 5 ānantariyakamma	4 mg ct	85 ct (-2 other padas)
their 22 csk (-pī,lobhādi,vck)	their 36 csk (-ap)	their 52 csk
4 diṭ lmc as 7th J of 3 niyatāmicchādiṭṭhi		28 rūpa
their 21 csk (-mā,dosādi,vck)		Nibbāna

(:q: shouldn’t we add the cetasikas of the 2 first padas in the exception of the 3rd pada?)

]

sabbasaṅgaha classification

khandha

khandha	micchattaniyatā	sammattaniyatā	aniyatā
rūpa	-	-	28 rūpa
vedanā	ve in those 6 ct	ve in 4 mg ct	ve in those 85 ct
saññā	sañ in those 6 ct	sañ in 4 mg ct	sañ in those 85 ct
saṅkhāra	20 csk (-ve,sañ,pī,lobhādi,vck)	34 csk (-ve,sañ,ap)	50 csk (-ve,sañ)
	in those 2 dmc
	19 csk (-ve,sañ,mā,dosādi,vck)
	in those 4 diṭ lmc
viññāṇa	2 dmc 7th J when	4 mg ct	85 ct (-other 2 padas)
	com. 5 ānantariyak.
	4 diṭ lmc 7th J when
	com. 3 niyatāmicchādiṭṭhi
vinimutta	-	-	Nibbāna

āyatana

āyatana	micchattaniyatā	sammattaniyatā	aniyatā
cakkhu	-	-	"
sota	-	-	"
ghāna	-	-	"
*jivhā	-	-	"
kāya	-	-	"
mano	2 dmc 7th J 5 ānantariyak.	4 mg ct	85 ct (-other padas)
	4 diṭ lmc 7th J 3 niyatā m.d.
rūpa	-	-	"
sadda	-	-	"
gandha	-	-	"
rasa	-	-	"
phottabba	-	-	p,t,v
dhamma	22 csk (-pī,lobhādi,vck)	their 36 csk (-ap)	their 52 csk
	in those 2 dmc		16 sukhumarūpa
	21 csk (-mā,dosādi,vck)		Nibbāna
	in those 4 diṭ lmc

dhātu

dhātu	micchattaniyatā	sammattaniyatā	aniyatā
cakkhu	-	-	"
sota	-	-	"
ghāna	-	-	"
*jivhā	-	-	"
kāya	-	-	"
rūpa	-	-	"
sadda	-	-	"
gandha	-	-	"
rasa	-	-	"
phottabba	-	-	p,t,v
cakkhuviñ	-	-	2 cv
sotaviñ.	-	-	2 sv
ghānaviñ.	-	-	2 ghv
jivhāviñ.	-	-	2 jv
kāyaviñ.	-	-	2 kv
mano	-	-	pa, 2 sp
manoviññāṇa	2 dmc 7th J 5 ānantariyak.	4 mg ct	72 ct
	4 diṭ lmc 7th J 3 niyatā m.d.		(-2 other padas,
			10 viñ, 3 manodh)
dhamma	22 csk in those 2 dmc	their 36 csk (-ap)	their 52 csk
	(-pī,lobhādi,vck)		16 sukhumarūpa
	21 csk in those 4 diṭ lmc		Nibbāna
	(-mā,dosādi,vck)

sacca

sacca	micchattaniyatā	sammattaniyatā	aniyatā
dukkha	2 dmc 7th J 5 ānantariyak.	-	81 lok ct (-2 other pada)
	their 22 csk (-pī,lobhādi,vck)		their 51 csk
	4 diṭ lmc 7th J 3 niyatā m.d.		28 rūpa
	their 20 csk (-lo,mā,dosādi,vck)
samudaya	lobha in those 4 diṭ lmc	-	lobha in 8 lmc (-1st pada lobha)
nirodha	-	-	Nibbāna
magga	-	8 mgg in 4 mg ct	-
saccavinimmutta	-	4 mg ct	4 ph ct
		their 28 csk	their 36 csk
		(-8 mgg,ap)	(-ap)

notes

niyatādhamma: both micchatta and sammatta together

16. Maggārammaṇattika

Pāḷi

maggārammaṇā dhammā
maggahetukā dhammā
maggādhipatino dhammā

meaning

[

magga: lokuttara magga
maggārammaṇā dhammā: realities that can take lokuttara magga as object (entire cittuppāda)
- shows magga cannot be seen by akusala
- to eradicate a certain akusala, the mind must go beyond that akusala’s scope
  - jhāna can only suppress kāmataṇhā, not rūpa- arūpa- taṇhā
    - 2nd jhāna can suppress taṇhā for the 1st jhāna, etc
maggahetukā dhammā: realities that associate maggahetus
- -ka: sambandha, connected to maggahetu
- 3 meanings:
  - 1: realities that associate sampāpakahetus: 8 maggaṅgas taken as a unit
    - each maggaṅga has the sampāpaka force, but they act as a unity
    - jhānaṅgas, maggaṅgas, and bojjhaṅgas act as a unit
  - 2: realities that associate mūlahetus in magga: alobha, adosa, and amoha
  - 3: realities that associate sampāpaka and mūlahetu: sammādiṭṭhi
  - note:
    - alobha and adosa are mūla but not sampāpaka
    - amoha is both mūla and sampāpaka
- hetu: here, sampāpaka- and mūla- hetus
  - janakahetu
    - does not include pacchājātapaccaya
    - upatthambhaka is included
  - sampāpakahetu: takes to sugati, duggati, Nibbāna, lokuttara magga
    - boat that takes one to the other shore
    - maggapaccaya
    - maggaṅgas are sampāpakahetus
  - ñāpakahetu: nāmapaññatti that enables one to understand something
  - mūlahetu: makes the mind well established on things
    - vaṭṭamūla: avijjā and taṇhā
      - comm: can also be anusayas, appahīnakkilesas
- notes:
  - sampāpaka is the main hetu here
  - related to dassanena pahātabbahetukā dhammā
  - in paṭṭhāna, each jhānaṅga can be called jhāna; same for maggaṅgas
maggādhipatino dhammā: dhammas that
- 1. have magga as a predominant object (ārammaṇādhipati)
    - abhi and ma do not respect it
    - abhi: for being lofty or not understanding it
    - ma: for not understanding it
- 1. associate adhipati + maggaṅga factors (sahajātādhipati)
- 1. are adhipati + maggaṅga factors (sahajātādhipati)
- 2 adhipati
  - ārammaṇādhipati: respecting magga as an object
    - only one’s own highest magga
      - illustrates oneself as the most important person for oneself
      - parents finding out the child is not theirs: love is challenged; love goes away after death; “where is my real child?”; love here depends on “mine”
      - arahat; even without self idea, respects more his own arahattamagga than even the Buddha’s
  - sahajāta adhipati: being / associating adhipati factors in magga
- maggasahajātādhipatino dhammā
  - dhammas that associate dhammas that are adhipati + maggaṅga
  - dhammas that are adhipati + maggaṅga: vīriya / vīmaṁsa
- notes:
  - respect here is considering it precious, onerous, and putting it above oneself
  - abhiññā cittas: do not respect magga for being themselves lofty; they are the highest in the ordinary spectrum of cittas; of due to not fully understanding it and Nibbāna
  - Ma: does not respect magga: like a person who doesn’t respect the king
  - 4 adhipati: chanda, vīriya, citta, vīmamsā
    - only one acts as adhipati at a time
    - when one is adhipati, the remaining are maggadhipati
    - vīriya and vīmaṁsā are maggaṅgas
    - mūla-ṭ: adds a 3rd alternative based on paṭṭhāna
  - notes:
    - final outcome of samādhi is abhiññāṇa
    - final outcome of paññā is arahattamagga
    - rūpagaruka: people who value rūpa the most

]

cittas that only appear in the Buddhasāsana
- 8 lokuttara, 8 mki, nirodhasamāpatti, yamakapāṭihāriya, sabbaññutañāṇa, vipassanā cittas, etc.
- note: they occur in paccekabuddhas but are not known by the world as in the buddhasāsana

main classification

[

maggārammaṇā dhammā

summary: g6,7 when obj: magga
their 33 csk (-vrt,ap)
sekkhas: Ma, 4 ñs mku, ku abhi
their 33 csk (-vrt,ap)
obj: same or lower mg
arh: Ma, 4 ñs mki, ki abhi
"
obj: all mg

maggahetukā dhammā
- hetu cittas their csk
  
  sampāpaka 4 mg ct 28 (-8 mgg,ap)
  
  sampāpaka + mūla 4 mg ct 35 (-ap,amoha)
  
  mūla 4 mg ct 36 (-ap)
  - (:q: clarify why magga can’t be janaka of phala): janaka only as paṭisandhi janaka?

maggādhipatino dhamma

magg(ārammaṇ)ādhipati
(in general:)
ct: 4 ñs mku, 4 ñs mki
csk: 33 (-vrt,ap)
obj: one's highest magga
stpn, skdg, angm:
ct: 4 ñs mku
csk: "
obj: their own respective highest mg
arh:
ct: 4 ñs mki
csk: "
obj: one's arhmg

ma and abhi do not respect magga

magga(sahajāt)ādhipati
(ass. adhpt + mgg)
4 mg ct
their 36 csk
(-vry/amo when adhipati,ap)
(being adhpt + mgg)
vry in 4 mg ct when adhipati
amo in 4 mg ct when adhipati

tikamuttaka (dhammas that neither take magga as object nor are maggacittuppāda)

ekanta	anekanta
76 ct (-g6,7,4 mg)	g6,7:
their 52 csk	Ma
28 rū	ñs mku
Nib	ñs mki
	2 abhi
	their 38 csk
	obj: not magga

ekanta tikamuttaka
- 12 aku
- 10 viñ
- 3 manodhātu
- 11 Td
- Hs
- ñv mku
- ñv mki
- 15 rpv (-2 abhi)
- 12 arpv
- 4 phala

notes
- phalacitta is not maggahetuka; shows it is not the same citta, though it is immediately after it
- Go: puthujjana, but another classification gives it as neither puthujjana nor ariya
- occasions magga can be taken as object by lokiyacittas
  - paccavekkhaṇañāṇa (vimuttiñāṇadassanavisuddhi)
    - khīṇā jāti vusitaṁ brahmacariyaṁ kataṁ karanīyaṁ nāparaṁ itthattāya
    - 2 types
      - closely observing
      - ordinary recollection (not included here)
  - abhiññā: paracittavijānana, pubbenivāsānussati, anāgataṁsañāṇa
  - (:q: are there other occasions?)
- abhi does not respect another reality like kmv
  - king is respected by everyone but not by mother and father
  - mahaggatacittas do not “respect” any other reality for being in a higher position
  - not even Nibbāna
  - mul-ṭ: abhi cannot take Nib
  - comm: can take Nib
- loku ct has respect for Nib
- Ma: do not respect maggact, like mentally disabled people do not respect the king
- higher ariya does not respect lower magga ct or other’s
- cannot forget: ordination, sotapanna, arahatship

]

sabbasaṅgaha classification

khandha


khandha	maggār.	maggahetukā	maggādhipatino	muttaka
rūpa	-	-	-	28 rūpa
vedanā	ve in those 11 ct	ve in 4 mg ct	ve in ñsmku,ñsmki,4 mg ct	ve in those 85 ct

saññā	sañ in those 11 ct	sañ in 4 mg ct	sañ in "	sañ in those 85 ct
saṅkhāra	31 csk (-ve,sañ,vrt,ap)	sppk: 26 csk (-ve,sañ,8 mgg,ap)	ārammaṇādhipati	their 50 csk (-ve,sañ)
		sppk mūla: 33 (-ve,sañ,amo,ap)	31 csk (-ve,sañ,vrt,ap)
		mūla: 34 (-ve,sañ,ap)	sahajātādhipati
			ass.: 34 csk (-ve,sañ,
			vry/amo when adhipati,ap)
			being: vry/amo in 4 mg ct
			when adhipati
viññāṇa	ma,ñsmku,ñsmki,2 abhi	4 mg ct	ārammaṇādhipati	ekanta:
	when taking magga as obj		ñsmku (sekkha)	74 ct (-g6,g7, 4 mg ct)
			ñsmki (asekkha)	anekanta:
			sahajātādhipati	ma,ñsmku,ñsmki
			4 mg ct	obj: not magga
vinimmutta	-		-	Nibbāna

āyatana

āyatana	**	**	**
cakkhu
sota
ghāna
*jivhā
kāya
mano
rūpa
sadda
gandha
rasa
phottabba
dhamma

dhātu

dhātu	**	**	**
cakkhu
sota
ghāna
*jivhā
kāya
rūpa
sadda
gandha
rasa
phottabba
cakkhuviñ
sotaviñ.
ghānaviñ.
jivhāviñ.
kāyaviñ.
mano
manoviññāṇa
dhamma

sacca

sacca ** ** **

dukkha

samudaya

nirodha

magga

saccavinimmutta

17. Uppannattika

Pāḷi
- uppannā dhammā
- anuppannā dhammā
- uppādino dhammā
Uppannattike uppādato paṭṭhāya yāva bhaṅgā uddhaṃ pannā gatā pavattāti uppannā. In the Uppannattika, those Dhammas that have arisen, proceeded, and exist from their arising until their dissolution are called uppannā. Na uppannāti anuppannā. Those that have not arisen are called anuppannā. Pariniṭṭhitakāraṇekadesattā avassaṃ uppajjissantīti uppādino. Because a part of their cause is completed, they will certainly arise, hence uppādino.
meaning
- uppannā dhammā: paccuppanna dhammas
- anuppannā dhammā: anāgata non-vipāka dhammas
- uppādino dhammā: anāgata vipākadhammas set to arise
- (:q: why aren’t atīta dhammas in tikamuttaka?)
1. notes
  - uppanna: in some places can include past realities, but not here
  - anuppanna and uppādino both refer to future realities
  1. anuppanna vs. uppādino vs. anāgata
    - similarity: all not yet arisen
    - difference:
      - anuppanna: no vpk ctcsk and kmjr set to arise due to okāsakatakamma
      - uppādino: only vpk cittacetasika and kmjr set to arise due to okāsakatakamma
      - anāgata: includes all not-yet-arisen dhammas
  2. uppanna vs. paccuppanna
    
    both are the same

main classification

[

uppannā	anuppannā	uppādino	tikamuttaka
arisen, not vanished	not yet arisen	set to arise due	Nibbāna
89 ct	21 ku ct	to okāsakatakamma
their 52 csk	12 aku ct	36 vpk ct
28 rūpa	20 ki ct	their 38 csk
	their 52 csk	20 kmjr
	17 ctjr
	15 utjr
	14 āhrj

(:q: isn’t uppādino dhammā also anuppannā dhammā technically?)
(:q: past dhammas are not included, right? why aren’t they tikamuttaka?)
(:q: does it include the vpk set to arise due to future kammas?)
(:q: for arahats, is there no uppādino dhammā?)
(:q: is there a name for vpk cittacetasika and kmjr that is not set to arise?)

]

sabbasaṅgaha classification

khandha

khandha	uppannā	anuppannā	uppādino	muttaka
rūpa	28 rūpa	17 ctjr	20 kmjr	-
		15 utjr
		14 āhjr
vedanā	ve in 89 ct	ve in 53 ct	ve in 36 vpk ct	-
saññā	sañ in 89 ct	sañ in 53 ct	sañ in 36 vpk ct	-
saṅkhāra	50 csk (-ve,sañ)	50 csk (-ve,sañ)	36 csk (-ve,sañ)	-
	in 89 ct	in 53 ct	in 36 vpk ct
viññāṇa	89 ct	21 ku ct	36 vpk ct	-
		12 aku ct
		20 ki ct
vinimutta	-	-	-	Nibbāna

āyatana

āyatana	uppannā	anuppannā	uppādino	muttaka
cakkhu	"	-	"	-
sota	"	-	"	-
ghāna	"	-	"	-
*jivhā	"	-	"	-
kāya	"	-	"	-
mano	89 ct	21 ku ct	36 vpk ct	-
		12 aku ct
		20 ki ct
rūpa	"	ctj/utj/āhj "	kmj "	-
sadda	"	ctj/utj "	-	-
gandha	"	ctj/utj/āhj "	kmj "	-
rasa	"	ctj/utj/āhj "	kmj "	-
phottabba	p,t,v	ctj/utj/āhj "	kmj p,t,v	-
dhamma	their 52 csk	their 52 csk	their 38 csk	Nibbāna
	16 sukhumarūpa	12 ctj/utj/āhj sukhumarūpa	9 kmj sukhumarūpa
		(-2 bhv,jvt,hdy)

9 kmj sukhumarūpa: āp, 2 bhv, oj, jvt, hdy, ākā, upc, stt

dhātu

dhātu	uppannā	anuppannā	uppādino	muttaka
cakkhu	"	-	"	-
sota	"	-	"	-
ghāna	"	-	"	-
*jivhā	"	-	"	-
kāya	"	-	"	-
rūpa	"	ctj/utj/āhj "	kmj "	-
sadda	"	ctj/utj "	-	-
gandha	"	ctj/utj/āhj "	kmj "	-
rasa	"	ctj/utj/āhj "	kmj "	-
phottabba	p,t,v	ctj/utj/āhj "	kmj "	-
cakkhuviñ	2 cv	-	2 cv	-
sotaviñ.	2 sv	-	2 sv	-
ghānaviñ.	2 ghv	-	2 ghv	-
jivhāviñ.	2 jv	-	2 jv	-
kāyaviñ.	2 kv	-	2 kv	-
mano	pa, 2 sp	pa	2 sp	-
manoviññāṇa	76 ct	21 ku ct	24 vpk ct	-
	(-10 viñ, 3 mdh)	12 aku ct	(-10 vñ,3 mdh)
		19 ki ct (-pa)
dhamma	their 52 csk	12 ctj/utj/āhj	their 38 csk	Nibbāna
	16 sukhumarūpa	sukhumarūpa	9 kmj sukhumarūpa

sacca

sacca	uppannā	anuppannā	uppādino	muttaka
dukkha	81 lok ct	17 lok ku ct	32 lok vpk ct	-
	their 51 csk (-lo)	12 aku ct	their 38 csk
	28 rūpa	20 ki ct	20 kmjr
		their 51 csk (-lo)
		17 ctjr
		15 utjr
		14 āhjr
samudaya	lobha in 8 lmc	lobha in 8 lmc	-	-
nirodha	-	-	-	Nibbāna
magga	8 mgg in 4 mg ct	8 mgg in 4 mg ct	-	-
saccavinimmutta	4 mg ct	4 mg ct	4 ph ct	-
	their 28 csk	their 28 csk	their 36 csk
	(-8 mgg,ap)	(-8 mgg,ap)	(-ap)
	4 ph ct
	their 36 csk
	(-ap)

18. Atītattika

Pāḷi

atītā dhammā
anāgatā dhammā
paccuppannā dhammā

meaning

[

atītā: arisen and passed away
anāgata: not yet arisen yet
paccuppanna: arisen but not passed away yet

]

main classification

[

atītā	anāgatā	paccuppannā	muttaka
89 ct	89 ct	89 ct	Nibbāna
their 52 csk	their 52 csk	their 52 csk
28 rūpa	28 rūpa	28 rūpa
arisen,vanished	not yet arisen	arisen, not vanished

]

sabbasaṅgaha classification

khandha

khandha	atītā	anāgatā	paccuppannā	muttaka
rūpa	28 rūpa	28 rūpa	28 rūpa	-
vedanā	ve in 89 ct	ve in 89 ct	ve in 89 ct	-
saññā	sañ in 89 ct	sañ in 89 ct	sañ in 89 ct	-
saṅkhāra	50 csk (-ve,sañ)	50 csk (-ve,sañ)	50 csk (-ve,sañ)	-
viññāṇa	89 ct	89 ct	89 ct	-
vinimutta	-	-	-	Nibbāna

āyatana

āyatana	atītā	anāgatā	paccuppannā	muttaka
cakkhu	"	"	"	-
sota	"	"	"	-
ghāna	"	"	"	-
*jivhā	"	"	"	-
kāya	"	"	"	-
mano	89 ct	89 ct	89 ct	-
rūpa	"	"	"	-
sadda	"	"	"	-
gandha	"	"	"	-
rasa	"	"	"	-
phottabba	"	"	"	-
dhamma	their 52 csk	their 52 csk	their 52 csk	Nibbāna
	16 sukhumarūpa	16 sukhumarūpa	16 sukhumarūpa

dhātu

dhātu	atītā	anāgatā	paccuppannā	muttaka
cakkhu	"	"	"	-
sota	"	"	"	-
ghāna	"	"	"	-
*jivhā	"	"	"	-
kāya	"	"	"	-
rūpa	"	"	"	-
sadda	"	"	"	-
gandha	"	"	"	-
rasa	"	"	"	-
phottabba	"	"	"	-
cakkhuviñ	2 cv	2 cv	2 cv	-
sotaviñ.	2 sv	2 sv	2 sv	-
ghānaviñ.	2 ghv	2 ghv	2 ghv	-
jivhāviñ.	2 jv	2 jv	2 jv	-
kāyaviñ.	2 kv	2 kv	2 kv	-
mano	pa, 2 sp	pa, 2 sp	pa, 2 sp	-
manoviññāṇa	76 ct	76 ct	76 ct	-
	(-10 vñ,3 mdh)	(-10 vñ,3 mdh)	(-10 vñ,3 mdh)
dhamma	their 52 csk	their 52 csk	their 52 csk	Nibbāna
	16 sukhumarūpa	16 sukhumarūpa	16 sukhumarūpa

sacca

sacca	atītā	anāgatā	paccuppannā	muttaka
dukkha	81 lok ct	81 lok ct	81 lok ct	-
	their 51 csk (-lo)	their 51 csk (-lo)	their 51 csk (-lo)
	28 rūpa	28 rūpa	28 rūpa
samudaya	lobha in 8 lmc	lobha in 8 lmc	lobha in 8 lmc	-
nirodha	-	-	-	Nibbāna
magga	8 mgg in 4 mg ct	8 mgg in 4 mg ct	8 mgg in 4 mg ct	-
saccavinimmutta	4 mg ct	4 mg ct	4 mg ct	-
	their csk	their csk	their csk

	4 ph ct	4 ph ct	4 ph ct
	their csk	their csk	their csk

19. Atītārammaṇattika

Pāḷi

[

atītārammaṇā dhammā
anāgatārammaṇā dhammā
paccuppannārammaṇa dhammā

]

meaning

atītārammaṇa: reality that takes a past reality as object
anāgatārammaṇa: reality that takes a future reality as object
paccuppannārammaṇā: reality that takes a present reality as object

main classification

[

pada	freq.	citta group	cittas	their cetasikas	kkc	vrt	ap
atītār.	ekanta	2	3 viñ,3 nev	30 (-vt,vc,pt,vrt,ap)
	anekanta	1.7,5,6,7 when	ma,29 kmv j,	47 (-vrt,ap)	yes	no
			11 td,2 abhi
anāgatār.	anekanta	1.7,5,6,7 when	ma,29 kmv j,	50 (-ap)/49 (-kk,ap)	yes/no
			11 td,2 abhi
pac.ār.	ekanta	1.1-1.6	10 viñ, 3 mdh	10 (-vry,pt,ch)	yes
	anekanta	1.7,5,6,7 when	ma,29 kmv j,	50 (-ap)/49 (-kk,ap)	yes/no
			11 td,2 abhi
muttaka	ekanta	3,4,28 rp,Nib	8 loku,15 rpv,	38	-		yes
			3 ākā,3 āki
obj: N/pñt	anekanta	5,6,7 when	ma,28 kmv j (-hs),	49 (-vrt)/48 (-kk,vrt)	yes/no	no	yes
			2 abhi

“when”: when they take that respective object
ap: ekanta tikamuttaka
vrt
- sampatta: abstaining from the kmv present object
- samādāna: observing precepts
  - could take present or future objects (abstaining from killing for a period of time; from killing beings born in the future)
- samuccheda: magga
- paṭipassaddhi: phala
- note: always paramatthārammaṇa
  - takes Nibbāna, but only in lokuttara cittas
- abstain from jīvitindriya or the action of killing or the viññattis
- 2 mm added, not known why (:q: clarify)
- can take ajjhatta and bahiddha
- one book:
  - killing: dosa mula and moha mula ?
  - sexual misconduct: also added moha mula
  - based on the ancient burmese nissaya books
kkc: in prtdpn, it is addressed
abhi: can take Nibbāna
anāgataṁsañāṇa: not separated here but takes future always
- (:q: what about paññātti)
mchry: with atīta object: (harder to understand) other took benefits of your past property; one doesn’t like others taking what was already taken
- result of kadariyatā, balava macchariya: no one will remember to share merits with you – na tesaṁ koci sarati sattānaṁ kammapaccayā
- sometimes seems close to issā
prmdpn:
- kkc: always atītārammaṇa

]

sabbasaṅgaha classification

khandha

khandha	atītār.	anāgatār.	pcpār.	muttaka
rūpa	-	-	-	28 rūpa
vedanā	ekanta	anekanta	ekanta	ekanta
	ve in g2	ve in g1.7,	ve in g1.1-1.6	ve in g3,4
	anekanta		anekanta	anekanta
	ve in g1.7,5,6,7		ve in g1.7,5,6,7	ve in g5,6,7
saññā	ekanta	anekanta	ekanta	ekanta
	sañ in g2	sañ in g1.7,	sañ in g1.1-1.6	sañ in g3,4
		5,6,7
	anekanta		anekanta	anekanta
	sañ in g1.7,5,6,7		sañ in g1.7,5,6,7	sañ in g5,6,7
saṅkhāra	ekanta	anekanta	ekanta	ekanta
(-ve,sañ)	28 csk	48 csk	8 csk	36 csk
	anekanta		anekanta	anekanta
	45		48 csk	47 csk
viññāṇa	ekanta	anekanta	ekanta	ekanta
	2	1.7,5,6,7	1.1-1.6	3,4
	anekanta		anekanta	anekanta
	1.7,5,6,7		1.7,5,6,7	5,6,7
vinimutta	-	-	-	Nibbāna

āyatana

āyatana	**	**	**
cakkhu
sota
ghāna
*jivhā
kāya
mano
rūpa
sadda
gandha
rasa
phottabba
dhamma

dhātu

dhātu	**	**	**
cakkhu
sota
ghāna
*jivhā
kāya
rūpa
sadda
gandha
rasa
phottabba
cakkhuviñ
sotaviñ.
ghānaviñ.
jivhāviñ.
kāyaviñ.
mano
manoviññāṇa
dhamma

sacca

sacca ** ** **

dukkha

samudaya

nirodha

magga

saccavinimmutta

20. Ajjhattattika

Pāḷi

[

ajjhattā dhammā: internal, belonging to one’s own santāna (personal perspective)
- ajjhattika/bāhita is universal categorization, but not ajjhatta / bahiddha
- only applies to living beings: there is no ajjhatta to the tree
  - alagaddūpamasutta: cakkhu should not be considered as one’s own in vipassanā perspective
bahiddhā dhammā: external, not belonging to one’s own continuum – of other beings or inanimate objects
- pare: in terms of 4 NT, all saṅkhāras are pare
  - vipassanā is based on ariyasacca (sukha is dukkha) (:q: analyse deeper; e.g.: taṇhā is not dukkha in ariyasacca but in vipassanā it is contemplated as so)
- ekantabahiddhā: inanimate realities, always external to all beings
- anekantabahiddhā: animate realities that are for that individual internal and for others external
ajjhattabahiddhā dhammā: can be both internal and external –
notes:
- panpsychism: everything has consciousness, including particles, etc.
  - in japan: this idea is part of the culture
- indriyabaddha: connected with indriyas, especially jīvitindriya (animate)
- anindriyabaddha: not so
- living does not mean it is atta
- upanishad: everything is the same atman, ajjhatta; various levels; brahman, 3 devas part of brahma (shiva, vishnu, krishna); no ajjhattabahiddha; ekattanaya
- santāna: must have at least nāma or rūpa; produced by kamma; upapattibhāva, result of kamma, vipāka
- santāna vs santati
  - santati: generation, temporal, related to time, always connected with the successive realties, continuation, the continuation of nr process
    - is a santāna as well
  - santāna: interrelated, based on the relationship; in a given moment, it is the santāna
    - nr which act wināmarūpa each other
    - mind and body are connected; which also shows the ajjhattabahiddhā nature
- vipassana: based on paramattha but from ariyasacca perspective
  - all is pare (under 40 tos)
- rūpa body parts that do not contain kammajarūpa can be considered anupādiṇṇaka
  - anupādiṇṇaka touches anupādiṇṇaka: still pārājika (see methunadhammasikkhāpada)
- food, when consumed, becomes ajjhatta
- kamma acts on the entire nāmarūpa puñja within the field of the body
- a worm in the body is not ajjhatta
- a baby is not ajjhatta
- artificial things like teeth: not discussed
- nissaggiya food turns into the body: not nissaggiya
- nissaggiya iron rod in the body
  - bhante: becomes internal, not nissaggiya because undigested food is also part of the body
- manomaya body: bahiddha

]

meaning

Ajjhattattike ‘evaṃ pavattamānā mayaṃ attā’ti gahaṇaṃ, ‘gamissāmā’ti iminā viya adhippāyena attānaṃ adhikāraṃ katvā pavattāti ajjhattā.
In the Ajjhattattika (Intra-personal Triad), the dhammas are called ajjhattā because they arise by taking oneself as the foundation, with the intention, “We who are thus existing shall come to be grasped as self.”

‘Ajjhatta’-saddo panāyaṃ gocarajjhatte niyakajjhatte ajjhattajjhatte visayajjhatteti catūsu atthesu dissati. However, this word ‘ajjhatta’ is seen in four meanings: object-ajjhatta, personal-ajjhatta, intra-ajjhatta, and domain-ajjhatta. ‘‘Tenānanda, bhikkhunā tasmiṃyeva purimasmiṃ samādhinimitte ajjhattameva cittaṃ saṇṭhapetabbaṃ’’ (ma. ni. 3.188), ‘‘ajjhattarato samāhito’’tiādīsu (dha. pa. 362) hi ayaṃ gocarajjhatte dissati. For example, in passages like: ‘‘Therefore, Ananda, a bhikkhu should establish his mind solely on that former sign of concentration’’ and ‘‘delighting inwardly, concentrated,’’ it is seen in the sense of object-ajjhatta. ‘‘Ajjhattaṃ sampasādanaṃ’’ (dī. ni. 1.228; dha. sa. 161), ‘‘ajjhattaṃ vā dhammesu dhammānupassī viharatī’’tiādīsu (dī. ni. 2.373) niyakajjhatte. In passages like: ‘‘inward clarity’’ and ‘‘or he dwells contemplating dhammas in himself,’’ it is seen in the sense of personal-ajjhatta. ‘‘Cha ajjhattikāni āyatanānī’’tiādīsu (ma. ni. 3.304) ajjhattajjhatte. In passages like: ‘‘six internal sense-bases,’’ it is seen in the sense of intra-ajjhatta. ‘‘Ayaṃ kho panānanda, vihāro tathāgatena abhisambuddho yadidaṃ sabbanimittānaṃ amanasikārā ajjhattaṃ suññataṃ upasampajja viharatī’’tiādīsu (ma. ni. 3.187) visayajjhatte; issariyaṭṭhāneti attho. In passages like: ‘‘Ananda, this dwelling place attained by the Tathagata, is one where, by not attending to any signs, one dwells having entered upon internal emptiness,’’ it is seen in the sense of domain-ajjhatta, meaning a state of mastery. Phalasamāpatti hi buddhānaṃ issariyaṭṭhānaṃ nāma. For Buddhas, the attainment of fruits (phalasamāpatti) is indeed a state of mastery. Idha pana niyakajjhatte adhippeto. Here, however, personal-ajjhatta is intended. Tasmā attano santāne pavattā pāṭipuggalikā dhammā ajjhattāti veditabbā. Therefore, the individual dhammas occurring in one’s own continuity should be understood as ajjhattā.

Tato bāhirabhūtā pana indriyabaddhā vā anindriyabaddhā vā bahiddhā nāma. Those external to oneself, whether bound to faculties or not bound to faculties, are called bahiddhā. Tatiyapadaṃ tadubhayavasena vuttaṃ. The third term is stated based on both of these.

Tatiyapadaṃ tadubhayavasena vuttaṃ. The third term is stated based on both of these.

Anantarattiko teyeva tippakārepi dhamme ārammaṇaṃ katvā pavattanavasena vutto.

main classification

[

ajjhattā	bahiddhā	ajjhattabahiddhā
one's own	ext. to one	int. to one, ext. to others
89 ct	89 ct	89 ct
their 52 csk	their 52 csk	their 52 csk
28 rp	28 rp	28 rū
	Nib

paññatti are not included
inanimate rūpas are only bahiddhā

]

sabbasaṅgaha classification

khandha

khandha	ajjhattā	bahiddhā	ajjhattabahiddhā
rūpa	28 rp	28 rp	28 rp
vedanā	ve in 89 ct	ve in 89 ct	ve in 89 ct
saññā	sañ in 89 ct	sañ in 89 ct	sañ in 89 ct
saṅkhāra	50 csk (-ve,sañ)	50 csk (-ve,sañ)	50 csk (-ve,sañ)
	in 89 ct	in 89 ct	in 89 ct
viññāṇa	89 ct	89 ct	89 ct
vinimutta	-	Nibbāna	-

āyatana

āyatana	ajjhattā	bahiddhā	ajjhattabahiddhā
cakkhu	"	"	"
sota	"	"	"
ghāna	"	"	"
*jivhā	"	"	"
kāya	"	"	"
mano	89 ct	89 ct	89 ct
rūpa	"	"	"
sadda	"	"	"
gandha	"	"	"
rasa	"	"	"
phottabba	p,t,v	p,t,v	p,t,v
dhamma	their 52 csk	their 52 csk	their 52 csk
	16 sukhumarūpa	16 sukhumarūpa	16 sukhumarūpa
		Nibbāna

dhātu

dhātu	ajjhattā	bahiddhā	ajjhattabahiddhā
cakkhu	"	"	"
sota	"	"	"
ghāna	"	"	"
*jivhā	"	"	"
kāya	"	"	"
rūpa	"	"	"
sadda	"	"	"
gandha	"	"	"
rasa	"	"	"
phottabba	p,t,v	p,t,v	p,t,v
cakkhuviñ	2 cv	2 cv	2 cv
sotaviñ.	2 sv	2 sv	2 sv
ghānaviñ.	2 ghv	2 ghv	2 ghv
jivhāviñ.	2 jv	2 jv	2 jv
kāyaviñ.	2 kv	2 kv	2 kv
mano	pa, 2 sp	pa, 2 sp	pa, 2 sp
manoviññāṇa	76 ct	76 ct	76 ct
	(-10 vñ, 3 mdh)	(-10 vñ, 3 mdh)	(-10 vñ, 3 mdh)
dhamma	their 52 csk	their 52 csk	their 52 csk
	16 sukhumarūpa	16 sukhumarūpa	16 sukhumarūpa
		Nibbāna

sacca

sacca	ajjhattā	bahiddhā	ajjhattabahiddhā
dukkha	81 lok ct	81 lok ct	81 lok ct
	their 51 csk	their 51 csk	their 51 csk
	28 rūpa	28 rūpa	28 rūpa
samudaya	lobha in 8 lmc	lobha in 8 lmc	lobha in 8 lmc
nirodha	-	Nibbāna	-
magga	8 mgg in 4 mg ct	8 mgg in 4 mg ct	8 mgg in 4 mg ct
saccavinimmutta	4 mg ct	4 mg ct	4 mg ct
	their 28 csk	their 28 csk	their 28 csk
	(-8 mgg,ap)	(-8 mgg,ap)	(-8 mgg,ap)
	4 ph ct	4 ph ct	4 ph ct
	their 36 csk	their 36 csk	their 36 csk
	(-ap)	(-ap)	(-ap)

note

personal perspective here ajjhattabahiddha: not from an individual perspective; realities which can be ajjhatta and bahiddha at the same time; changes perspective, not individual; inanimate rupa always bahiddha; ajjjhattabahiddha only animate nama rupa; niB always bahiddha

why no paññatti here: ār. tika we classify the citta; not the paññatti itself; paññatti only object; paññatti bahiddha comm: not ajjhatta, so put as bahiddha; but actually neither natthibhāvapñt:

of ajjhatta
- not bahiddha
- doees not seem to apply to the absence of any ajjhatta dhamma
  - seems so
of bahiddha
- seems to be bahiddha
- only absence of ākā is taken here as neither ajjh nor bahi
- not all absenes are so

some tikas put same dhammas in multiple padas

21. Ajjhattārammaṇattika

Pāḷi

[

ajjhattārammaṇā dhammā
bahiddhārammaṇā dhammā
ajjhattabahiddhārammaṇā dhammā

]

meaning

[

ajjhattārammaṇā dhammā: dhammas that take ajjhattā dhammā as object
bahiddhārammaṇā dhammā: dhammas that take bahiddhā dhammā as object
ajjhattabahiddhārammaṇā dhammā: dhammas that take both ajjhattā and bahiddhā dhammā as object

dhsgn-a: Anantarattiko teyeva tippakārepi dhamme ārammaṇaṃ katvā pavattanavasena vutto. The Anantarattika (Immediate Triad) is stated in terms of occurring by taking those very three kinds of dhammas as objects. ]

main classification

[

pada	freq.	citta group	cittas	their csk	is	mch	vrt	ap
ajjhattār.	ekanta	2	3 viñ,3 nev	30 (-vt,vc,pt,vrt,ap)
	anekanta	1,5,6,7 when	54 kmv,2 abhi	49 (-is,ap)		yes
bahiddhār.	ekanta	3,4.1,4.2	8 loku,15 rpv,3 ākā	38				yes
	anekanta	1,5,6,7 when	54 kmv,2 abhi	51 (-mch)	yes			yes
ajjh.bahidār.	anekanta	1,5,6,7 when	54 kmv,2 abhi	48 (-is,mch,ap)
tikamuttaka	ekanta	4.3,28 rp,Nib	3 āki	30 (-vt,vc,pī,vrt,ap)			no
obj: natthi	anekanta	5,6,7 when	ma,28 kmv J (-hs),	45 (-is,mch,vrt,ap)			no	no
			2 abhi

note”
- “when”: when they take that respective object
- object of tikamuttaka is natthibhāvapaññatti (absence of internal past ākā)
  - (:q: clarify is,mch as anekanta tikamuttaka)
- issā: only bahiddhārammaṇa
- macchariya: here, only ajjhattār.
  - some: should be put as bahiddhār. as well
  - here, ajjhatta includes what considered as “mine”
    - but kadariyatā takes even beyond what is “mine”, so macchariya should not be classified in this way
- virati: no paññattārammaṇa
- appamañña: only bahiddhārammaṇa
- pñt:
  - normally: neither ajjh nor bahiddha
  - here: bahiddha since it is not ajjhatta
  - natthibhāvapaññatti
    - normal nothingness: bahiddha
    - nothingness of a bahiddha reality: bahiddha
    - nothingness of an ajjhatta reality: neither ajjhatta nor bahiddha
      - only applied to the obj of the āki (nothingness of ākā)
      - it is not clear why only this obj is classified so
- (:q: can have issa for paññatti? for paṭibhāganimitta?)
- macchariya, yes
- issā, yes
- if mach is not only ajjhattār., possible to have mch for this natthibhāvapaññatti; issā for someone else’s natthubhāvapaññatti also seems possible; this amount to the absence of bahiddha object, so it seems bahiddha; there seems to be the possibility for issā to arise
- another issue
- iṭṭhār; kusalavipāka vpk
- in manodv vīthi; obj is lobhamūlacitta / dmm / mmc / cv ; ku or aku vpk Td?
- what about nāmadhammas as iṭṭha/aniṭṭha?
- (:q: investigate: absence of a reality as a paññatti and as cessation of a reality as nibbāna)
- 3 āki
  - absence of a reality is not constructed by the mind; absence of an internal reality is not considered as either int or ext
    - bhante: should be applied to external realities as well
    - abhāvapaññatti / natthibhāvapaññatti: special nature
      - dhsgn: separated from other paññattis
  - paññatti is synthesized by the mind based on vikappa; considered bahiddhā
    - actually neither ajjhatta nor bahiddha, but here bahiddha bc it’s not internal
      - not absolutely bahiddha
  - (:q: what about the limited space kasiṇa; isn’t that the absence already? if it is rupa there would be ākā from it)
  - (:q: why is it not external?)
- cetasikas
- issā: ekanta bahiddhārammaṇa
  - (:q: clarify)
- macchariya: (:q: clarify why not bahiddhārammaṇa)
  - here, it seems that ajjhatta includes what is considered as mine in an ordinary sense, so macchariya only arises with ajjhatta objects
- vrt: here, considered to be able to take ajjhatta objects
  - (:q: find an example of such occasion): abstaining from a mental state?
- appamañña: (:q: why not ajjhattārammaṇa such as in karuna for oneself?)

]

acc. to comm.
- anekanta bahiddhār: 52 csk
- ajjh. bahiddhār.: 49 csk (is, ap)
- macchariya: ekanta ajjhatta
  - why? ajjhatta here includes all that is considered mine
  - jnk: not ekanta ajjhatta
- ajjhattār. tika is based on ajjhattattika
- kkc: ekanta ajjhattār
  
  notes: issa macchariya and kkc leave some debate
  
  dassanatika: changes based on issa and macchariya matika: anagamimagga comm: sotapattimagga
  
  macchariya: external objects as well
  
  prdpn: kkc only past; chart again changes
  
  these 3 are not scrutinized in the matika tradition

sabbasaṅgaha classification

khandha

khandha ** ** **

rūpa

vedanā

saññā

saṅkhāra

viññāṇa

āyatana

āyatana	**	**	**
cakkhu
sota
ghāna
*jivhā
kāya
mano
rūpa
sadda
gandha
rasa
phottabba
dhamma

dhātu

dhātu	**	**	**
cakkhu
sota
ghāna
*jivhā
kāya
rūpa
sadda
gandha
rasa
phottabba
cakkhuviñ
sotaviñ.
ghānaviñ.
jivhāviñ.
kāyaviñ.
mano
manoviññāṇa
dhamma

sacca

sacca ** ** **

dukkha

samudaya

nirodha

magga

saccavinimmutta

22. Sanidassanattika

Pāḷi
meaning
- paṭigha:
  - pasāda with gocara
  - phoṭṭhabba with phoṭṭhabba

main classification

[

sanidassanasappaṭigha	anidassanasappaṭighā	anidassanaappaṭighā
rūpāyatana	11 oḷārikarūpas (-rūpāy)	89 ct
		their 52 csk
		16 sukhumarūpa
		Nib

]

sabbasaṅgaha classification

khandha

khandha	sanid. sap.	anid. sap.	anid. ap.
rūpa	rūpārammaṇa	11 oḷārikarūpa	16 sukhumarūpa
		(-rūpār.)
vedanā	-		ve in 89 ct
saññā	-		sañ in 89 ct
saṅkhāra	-		50 csk (-ve,sañ)
viññāṇa	-		89 ct
vinimutta	-		Nibbāna

āyatana

āyatana	sanid. sap.	anid. sap.	anid. ap.
cakkhu	-	"	-
sota	-	"	-
ghāna	-	"	-
*jivhā	-	"	-
kāya	-	"	-
mano	-	-	89 ct
rūpa	rūpārammaṇa	-	-
sadda	-	"	-
gandha	-	"	-
rasa	-	"	-
phottabba	-	p,t,v	-
dhamma	-	-	52 csk
			16 sukhumarūpa
			Nibbāna

dhātu

dhātu	sanid. sap.	anid. sap.	anid. ap.
cakkhu	-	"	-
sota	-	"	-
ghāna	-	"	-
*jivhā	-	"	-
kāya	-	"	-
rūpa	rūpārammaṇa	-	-
sadda	-	"	-
gandha	-	"	-
rasa	-	"	-
phottabba	-	p,t,v	-
cakkhuviñ	-	-	2 cv
sotaviñ.	-	-	2 sv
ghānaviñ.	-	-	2 ghv
jivhāviñ.	-	-	2 jv
kāyaviñ.	-	-	2 kv
mano	-	-	pa, 2 sp
manoviññāṇa	-	-	76 ct
			(-10 vñ, 3 mdh)
dhamma	-	-	their 52 csk
			16 sukhumarūpa
			Nibbāna

sacca

sacca	sanid. sap.	anid. sap.	anid. ap.
dukkha	rūpārammaṇa	11 oḷārikarūpa	81 lok ct
		(-rūpār.)	their 51 csk (-lo)
			16 sukhumarūpa
samudaya	-		lobha in 8 lmc
nirodha	-		Nibbana
magga	-		8 mgg in 4 mg ct
saccavinimmutta	-		4 mg ct
			their 28 csk
			(-8 mgg,ap)
			4 ph ct
			their 36 csk
			(-ap)

Vocabulary

ācaya

[ masc. increase; accumulation ā + √ci + *a ✓ masc. setting up (one of the kinds of upādā-rūpa) ✗ ]

Essay: Teaching Mātikā

Introduction

The Abhidhammapiṭaka, the basket of higher Dhamma, is one of the three baskets that comprise the Buddha’s words in the Pāḷi language and constitute the entirety of the most ancient and orthodox Buddhist tradition, the Theravāda. It is in this basket where the Buddha analyses and elucidates with precision the very foundations of living beings, the world at large, and its inner workings. Equipped with this knowledge of the Abhidhamma, the Noble seeker is able to grasp the deep significance of the Buddha’s words, clarify them to others, and apply this unparalelled clarity to the meditative endeavour, facilitating the breakthrough to Nibbāna, the summum bonum of Buddhism.

The first book of the Abhidhamma, the “Dhammasaṅgaṇī”, lays out profound classifications of realities – dhammas – from various perspectives by grouping them into triads, such as wholesome, unwholesome, and indeterminate realities; as well as dyads, such as root-cause and non-root-cause realities.

However, entering into the dense depths of the Abhidhamma, with its own jargon, pithiness, and subtlety, is no easy task. This led to the creation of compendiums, summaries, and commentaries, such as the Abhidhammatthasaṅgaha, the Compendium of the Abhidhamma, authored by V. Ācariya Anuruddha, which became the traditional entryway to this part of the doctrine.

This essay proposes an alternative pathway through the Abhidhamma doctrine taking its first book, the Dhammasaṅgaṇī, as starting point and attempts to include, in a general manner, all the main doctrinal points in a systematic, beginner-friendly order. It assumes a general familiarity with the doctrine and its key terms, and merely delineates the order in which topics might be introduced to a student without explaining them.

Dhamma

Dhamma, a versatile word in the Buddhist doctrine, is the very entrance to this study. From the start, the philosophical concepts of what realities – atthas – are and an overview of their classifications into inferior, superior, material, immaterial, conceptual, and so on should be made clear.

Wholesome Triad

Kusalā dhammā

The term kusala – wholesome – serves as the starting point for classifying such dhammas. The sense-sphere realms, in particular the so called good destinations, are introduced, their 8 wholesome consciousnesses, and their respective mental factors, with an emphasis on mūlahetus.

The ten basis for making merit – puññakiriyavatthus – then serve as practical examples of these mental states in action, and bhāvanā, meditation, then introduces the practice of serenity (samathabhāvanā), during which the student begins to practically develop meditation in parallel to the study. Serenity then leads to the introduction of the fine-material realms and their five wholesome absorption consciousnesses, followed by the immaterial realms and their respective four wholesome immaterial absorptions.

The next step is to introduce vipassanābhāvanā – insight meditation – leading to the supramundane sphere and its Path consciousnesses, in brief and in detail, including overviews on the topics of the Noble Truth of Cessation and its Path, giving the student a general picture of the entire training and its goal.

Akusalā dhammā

The Path consciousnesses eradicate defilements, and this links to the unwholesome consciousnesses. The apāya realms are explained, linking with the Noble Truth of Suffering. The lust-rooted consciousnesses introduce the topic of the Noble Truth of the Cause of Suffering, as well as other lust-associated mental factors.

Next, the dosahetu is brought up, together with its anger-rooted mentalities, followed by the mohahetu with its exclusive mental factor of skepticism.

Abyākatā dhammā

Vipāka

After wholesome and unwholesome dhammas, the indeterminate dhammas are introduced, starting with resultant mentalities. When discussing the ahetukavipākacittas, the concepts of vatthu, viññāṇa, ārammaṇa, and kicca are introduced in order to explain their names and functions. The eight mahāvipākas, rūpāvacara and arūpāvacara vipākas, their respective realms of existence in greater detail, and finally lokuttara phalas are then explained one by one.
Kiriya

Next, the functional consciousnesses are explained, starting with the āvajjanacittas, which also introduces dvāras, and hasituppādacitta, with the 6 types of smiles. The remaining functional consciousnesses are also explained according to realm as well as the lack of functional dhammas in lokuttarabhūmi, completing all consciousnesses and their mental factors.
Mental Processes and Principles

With the completion of nāmadhammas, further details on their workings are introduced, starting with the types of mental processes as well as the nāmadhammas outside processes, which includes the in-depth analysis of how volition – kamma – produces results.
Matter

At this point, the student has finished the doctrinal points directly connected to mind and mental factors and moves to the analysis of matter – rūpa– which includes the great primary elements, their derived forces, and their combinations into groups.
Nibbāna

Rūpa concludes all worldly formations, and the student is taken into an in-depth analysis of the Unformed Element of Nibbāna, concluding the explanations connected with the wholesome triad.

Feeling and other triads

When entering the vedanāttika, the student is introduced to a deeper understanding of feeling, its classifications according to experience, faculty, etc. and the vedanāsaṅgaha, as well as the classifications of ultimate realities according to the vedanāttika.

The following tikas are then taught with more ease by simply introducing new terminology when needed and their general classifications.

At the conclusion of the main classifications, the student is then brought back to the beginning, and the various saṅgahas are introduced: akusalasaṅgahas, missakasaṅgahas, bodhipakkhiyasaṅgahas, sabbasaṅgahas, etc., including khandhas, āyatanas, dhātus, and saccas, and the student is given the opportunity to review previous concepts and apply the knowledge to the various classifications, solidifying the knowledge and retention.

Conditionality

With the conclusion of the saṅgahas, all material and immaterial dhammas have been discussed and classified, and all that remains is the analysis of conditionality – how one dhamma serves as a condition for another in various ways.

This begins with Paṭiccasamuppāda – Dependent Origination – and is then followed by what is considered the pinnacle of the Abhidhamma doctrine – the Paṭṭhāna.

Conclusion

This concludes the foundational studies of the Abhidhamma doctrine starting with its first book, the Dhammasaṅgaṇī.

This method blends conceptual descriptions with enumerations and practical meditation, keeping the student engaged, and by adding the Saṅgahas at a later stage, it reiterates the knowledge facilitating retention.

Appendix: Overview of the Study Path

This appendix provides a structured outline of the core elements included in this study path:

Dhamma
- Meaning and scope of Dhamma
- Concepts of Attha, Paramattha, and Hīnattha
- Fundamental realities: Citta, Cetasika, Rūpa, and Nibbāna
Kusalattika
- Kusala
  - Meaning of Kusala
  - Kusalacittas and Cetasikas
  - Kāma Bhūmi
    - The 8 Mahākusalacittas
      - Kusalahetus and the 4 types of roots
      - Sobhanacetasikas
      - The 10 Puññakiriyavatthus
        
        Note: Focus on Bhāvanā leading to Kammaṭṭhāna
  - Bhāvanā
    - Samathabhāvanā
      - Rūpabhūmi
        
        The 5 Rūpāvacara Kusalacittas and Cetasikas
      - Arūpabhūmi
        
        The 4 Arūpāvacara Kusalacittas and Cetasikas
    - Vipassanābhāvanā
      - Lokuttarabhūmi
        
        The 4 Magga Cittas and Cetasikas
        
        The 8 Maggaṅgas
        
        Nirodhasacca and Maggasacca
        
        Link: Maggacittas remove Akusalas
- Akusala
  - Meaning of Akusala
  - Apāyabhūmi
    - Dukkhasacca
  - Akusalacittas and Cetasikas
    - Lobhamūlacittas
      - The 4 Akusalasādhāraṇa Cetasikas
      - Lōbhādittika
        
        Lobhahetu
        
        Samudayasacca
      - Thīnamiddha
    - Dosamūlacittas
      - Dosādicatukka
      - Dosahetu
    - Mohamūlacittas
      - Mohahetu
      - Vicikicchā
- Abyākata
  - Vipākacittas and Cetasikas
    - The 15 Ahetukavipākas
      - Associated concepts: Vatthu, Viññāṇa, Ārammaṇa, and Kicca and their saṅgahas
    - The 8 Mahāvipākas
    - The 9 Mahaggatavipākas
    - The 4 Phalacittas
  - Kiriyacittas and Cetasikas
    - Ahetuka Kiriyas
      - Concept of Dvāra
    - The 8 Mahākiriyas
    - The 9 Mahaggatakiriyas
  - Vīthis
  - Vīthimutta
    - Relation to Kamma
  - Rūpa
  - Nibbāna
Vedanāttika
- Meaning of Vedanā
- Types of vedanā
- Vedanāsaṅgaha
- Classifications
Other Tikas
- Explanation of new terms introduced by these classifications
- General Classiication of Realities
Saṅgahas and Comprehensive Classification of Realities
Conditionality (Including Paṭiccasamuppāda and Paṭṭhāna)

Notes

some bhummadevas survive as arahats because their society, their conditions, (seclusion) supports it
devas in the deva realms surrounded by sense pleasures cannot survive

hetu	cittas	their csk
sampāpaka	4 mg ct	28 (-8 mgg,ap)
sampāpaka + mūla	4 mg ct	35 (-ap,amoha)
mūla	4 mg ct	36 (-ap)

Abhidhamma (Semester VII) – Tikamātikā

Table of Contents

Tikamātikā

Introduction

mātikā

dhamma

tikamuttakadhamma – definition

sappadesa vs. nippadesa

useful information for mātikā

Insights about the tikas as a whole

Identicalness in Tikamātikā

vocabulary

extra notes

1. Kusalattika

Pāḷi

TODO meaning

aṭṭhakathā kaṇḍa is a part of dhammasaṅgaṇī

bhinnādhikaraṇa:

main classification

sabbasaṅgaha classification

extra notes

2. Vedanāttika

Pāḷi

meaning

main classification

sabbasaṅgaha classification

3. Vipākattika

Pāḷi

meaning

main classification

sabbasaṅgaha classification

4. Upādiṇṇattika

Pāḷi

meaning

notes:

main classification

sabbasaṅgaha classification

5. Saṅkiliṭṭhatika

Pāḷi

meaning

main classification

sabbasaṅgaha classification

6. Vitakkatika

Pāḷi

meaning

main classification

sabbasaṅgaha classification

vocabulary

extra notes

7. Pītittika

Pāḷi

meaning

main classification

sabbasaṅgaha classification

8. Dassanattika

Pāḷi

meaning

main classification

sabbasaṅgaha classification

opinions about eradication of some defilements

9. Dassanenapahātabbahetukāttika

Pāḷi

meaning

main classification

acc. to comm.

sabbasaṅgaha classification

10. Ācayagāmittika

Pāḷi

meaning

main classification

sabbasaṅgaha classification

11. Sekkhattika

Pāḷi

meaning

main classification

sabbasaṅgaha classification

12. Parittattika

Pāḷi

meaning

main classification