နမော တဿ ဘဂဝတော အရဟတော သမ္မာသမ္ဗုဒ္ဓဿ

Homage to the Blessed One, the Arahant, the Perfectly Self-Enlightened One.

အဘိဓမ္မပိဋက

The Abhidhamma Piṭaka

သံဂါယနဿ ပုစ္ဆာ ဝိဿဇ္ဇနာ

Questions and Answers of the Recitation

ပုစ္ဆာ – ပဌမမဟာသံဂီတိကာလေ [Pg.1] အာဝုသော ဓမ္မသံဂါဟကာ မဟာကဿပါဒယော မဟာထေရဝရာ ပေါရာဏသံဂီတိကာရာ ပဌမံ ဝိနယပိဋကံ သံဂါယိတွာ သုတ္တန္တပိဋကေ စ ဒီဃမဇ္ဈိမသံယုတ္တအင်္ဂုတ္တရသံခါတေ စတ္တာရော မဟာနိကာယေ သံဂါယိတွာ တဒနန္တရံ ကိံ နာမ ပါဝစနံ သံဂါယိံသု.

Question: Venerable friends, during the First Great Council, after the great elder compilers of the Dhamma, the ancient reciters headed by Mahākassapa, had first recited the Vinaya Piṭaka and then the four great Nikāyas in the Suttanta Piṭaka—namely, the Dīgha Nikāya, Majjhima Nikāya, Saṃyutta Nikāya, and Aṅguttara Nikāya—what teaching did they recite immediately after?

ဝိဿဇ္ဇနာ – ပဌမမဟာသံဂီတိကာလေ ဘန္တေ ဓမ္မသံဂါဟကာ မဟာကဿပါဒယော မဟာထေရဝရာ ပေါရာဏသံဂီတိကာရာ ပဌမံ ဝိနယပိဋကံ သံဂါယိတွာ သုတ္တန္တပိဋကေ စ ဒီဃမဇ္ဈိမသံယုတ္တအင်္ဂုတ္တရသံခါတေ စတ္တာရော နိကာယေ သံဂါယိတွာ တဒနန္တရံ အဘိဓမ္မပိဋကံ နာမ ပါဝစနံ သံဂါယိံသု.

Answer: Venerable sir, during the First Great Council, the great elder compilers of the Dhamma, the ancient reciters headed by Mahākassapa, first recited the Vinaya Piṭaka. Then, in the Suttanta Piṭaka, they recited the four Nikāyas—the Dīgha Nikāya, Majjhima Nikāya, Saṃyutta Nikāya, and Aṅguttara Nikāya. Immediately after that, they recited the teaching called the Abhidhamma Piṭaka.

ပုစ္ဆာ – ဣမိဿမ္ပိ [Pg.2] အာဝုသော ဆဋ္ဌသံဂီတိယံ သကလဉ္စေဝ ဝိနယပိဋကံ သံဂီတံ, တေ စ စတ္တာရော မဟာနိကာယာ. ကာလော ဒါနိ အာဝုသော သမ္ပတ္တော အဘိဓမ္မပိဋကံ သံဂါယိတုံ, တသ္မာဟံ တံ တတ္ထ ပုစ္ဆိတဗ္ဗာနိ ပုစ္ဆိဿာမိ. အဘိဓမ္မော နာမေသ အာဝုသော ကေနဋ္ဌေန အဘိဓမ္မောတိ ဝုစ္စတိ.

Question: Venerable friends, in this Sixth Council as well, the entire Vinaya Piṭaka has been recited, along with those four great Nikāyas. Now, venerable friends, the time has come to recite the Abhidhamma Piṭaka. Therefore, I will ask you the questions that should be asked on this matter. Venerable friends, for what reason is it called ‘Abhidhamma’?

ဝိဿဇ္ဇနာ – ဓမ္မာတိရေက ဓမ္မဝိသေသဋ္ဌေန ဘန္တေ အဘိဓမ္မောတိ ဝုစ္စတိ.

Answer: Venerable sir, it is called ‘Abhidhamma’ in the sense of excelling and being distinguished from the Dhamma.

ပုစ္ဆာ – သော [Pg.5] ပနေသ အာဝုသော အဘိဓမ္မော ကေန ကတ္ထ ကဒါ စ အဓိဂတော.

Question: But, venerable friends, by whom, where, and when was this Abhidhamma realized?

ဝိဿဇ္ဇနာ – သော ခေါ ဘန္တေ အဘိဓမ္မော သဗ္ဗညုဗုဒ္ဓေန မဟာဗောဓိမဏ္ဍမူလေ ဝေသာခပုဏ္ဏမိယံ ယထာဘူတံ အဓိဂတော.

Answer: Venerable sir, this Abhidhamma was realized as it really is by the All-Knowing Buddha at the foot of the great Bodhi tree on the full-moon day of Vesākha.

ပုစ္ဆာ – ကတ္ထ ပနေသ အာဝုသော အဘိဓမ္မော ဘဂဝတာ ကဒါ စ ဝိစိတော.

Question: But where, venerable friends, and when was this Abhidhamma contemplated by the Blessed One?

ဝိဿဇ္ဇနာ – သော ခေါ ဘန္တေ အဘိဓမ္မော ဘဂဝတာ မဟာဗောဓိမဏ္ဍေ ရတနဃရသတ္တာဟေ ဝိစိတော.

Answer: Venerable sir, this Abhidhamma was contemplated by the Blessed One at the great Bodhi-maṇḍa during the week spent in the Jewel House.

ပုစ္ဆာ – ကတ္ထ [Pg.7] ပနေသ အာဝုသော အဘိဓမ္မော ဘဂဝတာ ကဒါ ကဿတ္ထာယ စ ဒေသိတော.

Question: Where, venerable friends, when, and for whose benefit was this Abhidhamma taught by the Blessed One?

ဝိဿဇ္ဇနာ – သော ခေါ ဘန္တေ အဘိဓမ္မော ဘဂဝတာ ဒေဝေသု တာဝတိံသေသု ပါရိစ္ဆတ္တကမူလမှိ ပဏ္ဍုကမ္ဗလသိလာယံ အဘိသမ္ဗောဓိတော သတ္တမေ ဝဿေ မာတရံ ပမုခံ ကတွာ ဒသဟိ စက္ကဝါဠသဟဿေဟိ အာဂမ္မ သန္နိသိန္နာနံ ဒေဝတာနံ စတုရောဃနိတ္ထရဏတ္ထာယ အန္တော ဝဿံ ဒေသိတော.

Answer: Venerable sir, in the seventh year after his full enlightenment, the Blessed One taught this Abhidhamma during the rains-retreat in the Tāvatiṃsa heaven at the foot of the Pāricchattaka tree on the Paṇḍukambala stone slab. He taught it for the purpose of crossing over the four floods to the devas who had gathered from ten thousand world-systems, with his mother as the foremost among them.

ပုစ္ဆာ – ကေနေသ [Pg.8] အာဝုသော အဘိဓမ္မော ပဌမံ မနုဿလောကေ ပတိဂ္ဂဟိတော, ကဿ စ ပုန တေန ဒေသိတော.

Question: By whom, venerable friends, was this Abhidhamma first received in the human world, and to whom, in turn, was it taught by him?

ဝိဿဇ္ဇနာ – အာယသ္မတာ ဘန္တေ သာရိပုတ္တတ္ထေရေန ဓမ္မသေနာပတိနာ ဧသ အဘိဓမ္မော ပဌမံ မနုဿလောကေ ပတိဂ္ဂဟိတော, တေနေဝ ဘန္တေ အာယသ္မတာ သာရိပုတ္တတ္ထေရေန အတ္တနော သဒ္ဓိဝိဟာရိကာနံ ပဉ္စန္နံ ဘိက္ခုသတာနံ ဒေသိတော.

Answer: Venerable sir, this Abhidhamma was first received in the human world by the Venerable Sāriputta, the General of the Dhamma. Then, venerable sir, it was taught by that same Venerable Sāriputta to his own five hundred resident bhikkhus.

ပုစ္ဆာ – ကေ [Pg.11] အာဝုသော သိက္ခန္တိ.

Question: Venerable friends, who are the ones in training?

ဝိဿဇ္ဇနာ – သေခါ စ ဘန္တေ ပုထုဇ္ဇနာ ကလျာဏကာ စ သိက္ခန္တိ.

Answer: Venerable sir, trainees and virtuous worldlings are in training.

ပုစ္ဆာ – ကေ အာဝုသော သိက္ခိတသိက္ခာ.

Question: Venerable friends, who are the ones whose training is completed?

ဝိဿဇ္ဇနာ – အရဟန္တော ဘန္တေ သိက္ခိတသိက္ခာ.

Answer: Venerable sir, the Arahants are the ones whose training is completed.

ပုစ္ဆာ – ကေ [Pg.12] အာဝုသော ဓာရေန္တိ.

Question: Venerable friends, who upholds it?

ဝိဿဇ္ဇနာ – ယေသံ ဘန္တေ ဝတ္တတိ, တေ ဓာရေန္တိ.

Answer: Venerable sir, those for whom it is current uphold it.

ပုစ္ဆာ – ကဿ အာဝုသော ဝစနံ.

Question: Venerable friends, whose word is this?

ဝိဿဇ္ဇနာ – ဘဂဝတော ဘန္တေ ဝစနံ အရဟတော သမ္မာသမ္ဗုဒ္ဓဿ.

Answer: Venerable sir, it is the word of the Blessed One, the Arahant, the Perfectly Self-Enlightened One.

ပုစ္ဆာ – ကေနာဝုသော [Pg.13] အာဘတံ.

Question: By whom, venerable friends, has it been handed down?

ဝိဿဇ္ဇနာ – ပရံပရာယ ဘန္တေ အာဘတံ.

Answer: Venerable sir, it has been handed down in succession.

ဓမ္မသင်္ဂဏီ

Dhammasaṅgaṇī

ပုစ္ဆာ – သော [Pg.14] ပနေသ အာဝုသော အဘိဓမ္မော ဓမ္မသင်္ဂဏိဝိဘင်္ဂါဒိပကရဏပရိစ္ဆေဒဝသေန သတ္တဝိဓော. တေသု ပဌမံ ဘဂဝတာ ကတရံ ပကရဏံ ဒေသိတံ.

Question: Venerable friends, this Abhidhamma is sevenfold, being divided into the treatises beginning with the Dhammasaṅgaṇī and the Vibhaṅga. Among these, which treatise was taught first by the Blessed One?

ဝိဿဇ္ဇနာ – ပဌမံ ဘန္တေ ဓမ္မသင်္ဂဏိပကရဏံ ဘဂဝတာ ဒေသိတံ.

Answer: Venerable sir, the treatise of the Dhammasaṅgaṇī was taught first by the Blessed One.

ပုစ္ဆာ – ဓမ္မသင်္ဂဏိယံ အာဝုသော အတ္ထိ မာတိကာ, အတ္ထိ ပဒဘာဇနီယံ. တေသု မာတိကံ နိက္ခိပန္တေန ဘဂဝတာ ကတံ နိက္ခိတ္တာ.

Question: Venerable friends, in the Dhammasaṅgaṇī there is a mātikā and an exposition of terms. Of these, how was the mātikā laid down by the Blessed One?

ဝိဿဇ္ဇနာ – မာတိကံ ဘန္တေ နိက္ခိပန္တေန ဘဂဝတာ ‘‘ကုသလာ ဓမ္မာ အကုသလာ ဓမ္မာ အဗျာကတာ ဓမ္မာ. သုခါယ ဝေဒနာယ သမ္ပယုတ္တာ ဓမ္မာ ဒုက္ခာယ ဝေဒနာယ သမ္ပယုတ္တာ ဓမ္မာ အဒုက္ခမသုခါယ ဝေဒနာယ သမ္ပယုတ္တာ ဓမ္မာ. ဝိပါကာ ဓမ္မာ ဝိပါကဓမ္မဓမ္မာ နေဝဝိပါကနဝိပါကဓမ္မဓမ္မာ’’တိ ဧဝမာဒိနာ ဒွါဝီသတိယာ တိကာနံ ဝသေန. ‘‘ဟေတူ ဓမ္မာ န ဟေတူ ဓမ္မာ. သဟေတုကာ ဓမ္မာ အဟေတုကာ ဓမ္မာ.

Answer: Venerable sir, when laying down the mātikā, the Blessed One laid it down by way of twenty-two triads beginning thus: “Wholesome states, unwholesome states, indeterminate states; states associated with pleasant feeling, states associated with painful feeling, states associated with neither-painful-nor-pleasant feeling; resultant states, resultant-producing states, states that are neither resultant nor resultant-producing.” And by way of the dyads beginning thus: “States that are roots, states that are not roots; states with roots, states without roots.”

ဟေတုသမ္ပယုတ္တာ [Pg.15] ဓမ္မာ ဟေတုဝိပ္ပယုတ္တာ ဓမ္မာ. ဟေတူ စေဝ ဓမ္မာ သဟေတုကာ စ သဟေတုကာ စေဝ ဓမ္မာ န စ ဟေတူ. ဟေတူ စေဝ ဓမ္မာ ဟေတုသမ္ပယုတ္တာ စ ဟေတုသမ္ပယုတ္တာ စေဝ ဓမ္မာ န စ ဟေတူ. န ဟေတူ ခေါ ပန ဓမ္မာ သဟေတုကာပိ အဟေတုကာပီ’’တိ ဧဝမာဒိနာ ဒုကသတာနဉ္စ ဝသေန မာတိကာ နိက္ခိတ္တာ.

“States associated with a root, states dissociated from a root. States that are roots and have roots; states that have roots but are not roots. States that are roots and are associated with a root; states that are associated with a root but are not roots. However, states that are not roots may have roots or be without roots.” In this way, beginning thus, the mātikā was laid down by way of one hundred dyads.

ကာမာဝစရကုသလ

Sense-Sphere Wholesome

ပုစ္ဆာ – အဘိဓမ္မပိဋကေ [Pg.16] အာဝုသော ဓမ္မသင်္ဂဏိယံ ပဒဘာဇနီယေ စိတ္တုပ္ပာဒကဏ္ဍေ ကုသလာ ဓမ္မာတိပဒဿ အတ္ထံ ဝိဘဇန္တေန ဘဂဝတာ ကထံ ကာမာဝစရကုသလံ ဝိတ္ထာရတော ဝိဘဇိတွာ ဒေသိတံ.

Question: Friend, in the Abhidhamma Piṭaka, in the Dhammasaṅgaṇī, in the Padabhājanīya, in the Section on the Arising of Consciousness, how did the Blessed One, when analyzing the meaning of the term 'wholesome states,' teach the sense-sphere wholesome, having analyzed it in detail?

ဝိဿဇ္ဇနာ – အဘိဓမ္မပိဋကေ ဘန္တေ ဓမ္မသင်္ဂဏိပကရဏေ စိတ္တုပ္ပာဒကဏ္ဍေ ကုသလာ ဓမ္မာတိ ပဒဿ အတ္ထံ ဝိဘဇန္တေန ဘဂဝတာ ‘‘ကတမေ ဓမ္မာ ကုသလာ. ယသ္မိံ သမယေ ကာမာဝစရံ ကုသလံ စိတ္တံ ဥပ္ပန္နံ ဟောတိ သောမနဿသဟဂတံ ဉာဏသမ္ပယုတ္တံ ရူပါရမ္မဏံ ဝါ သဒ္ဒါရမ္မဏံ ဝါ ဂန္ဓာရမ္မဏံ ဝါ ရသာရမ္မဏံ ဝါ ဖောဋ္ဌဗ္ဗာရမ္မဏံ ဝါ ဓမ္မာရမ္မဏံ ဝါ ယံ ယံ ဝါ ပနာရဗ္ဘ. တသ္မိံ သမယေ ဖဿော ဟောတိ ဝေဒနာ ဟောတိ သညာ ဟောတိ စေတနာ ဟောတိ စိတ္တံ ဟောတိ ဝိတက္ကော ဟောတိ ဝိစာရော ဟောတိ ပီတိ ဟောတိ သုခံ ဟောတိ စိတ္တဿေကဂ္ဂတာ ဟောတီ’’တိ ဧဝမာဒိနာ ကာမာဝစရကုသလံ တီဟိ မဟာဝါရေဟိ ဝိဘဇိတွာ ဒေသိတံ.

Reply: Venerable sir, in the Abhidhamma Piṭaka, in the treatise Dhammasaṅgaṇī, in the Section on the Arising of Consciousness, the Blessed One, analyzing the meaning of the term 'wholesome states,' taught the sense-sphere wholesome, having analyzed it by the three great sections, beginning thus: 'What states are wholesome? At a time when a sense-sphere wholesome consciousness has arisen, accompanied by gladness, associated with knowledge, having as its object a form, or a sound, or a smell, or a taste, or a tangible object, or a mental object—or whatever it may be in dependence on which it arises—at that time there is contact, feeling, perception, volition, consciousness, initial application, sustained application, rapture, happiness, and one-pointedness of mind.'

ရူပါဝစရကုသလ

Form-Sphere Wholesome

ပုစ္ဆာ – အဘိဓမ္မပိဋကေ [Pg.18] အာဝုသော ဓမ္မသင်္ဂဏီပါဠိယံ စိတ္တုပ္ပာဒကဏ္ဍေ ကုသလာ ဓမ္မာတိ ပဒဿ အတ္ထံ ဝိဘဇန္တေန ဘဂဝတာ ကထံ ရူပါဝစရကုသလဉ္စ အရူပါဝစရကုသလဉ္စ ဝိတ္ထာရတော ဝိဘဇိတွာ ဒေသိတံ.

Question: Friend, in the Abhidhamma Piṭaka, in the text of the Dhammasaṅgaṇī, in the Section on the Arising of Consciousness, how did the Blessed One, when analyzing the meaning of the term 'wholesome states,' teach the form-sphere wholesome and the formless-sphere wholesome, having analyzed them in detail?

ဝိဿဇ္ဇနာ – ရူပါဝစရကုသလဉ္စ အရူပါဝစရကုသလဉ္စ ဘန္တေ ‘‘ကတမေ ဓမ္မာ ကုသလာ. ယသ္မိံ သမယေ ရူပူပပတ္တိယာ မဂ္ဂံ ဘာဝေတိ ဝိဝိစ္စေဝ ကာမေဟိ ဝိဝိစ္စ အကုသလေဟိ ဓမ္မေဟိ သဝိတက္ကံ သဝိတက္ကံ ဝိဝေကဇံ ပီတိသုခံ ပဌမံ ဈာနံ ဥပသမ္ပဇ္ဇ ဝိဟရတိ ပထဝီကသိဏ’’န္တိ ဧဝမာဒိနာ ဘဂဝတာ ဝိတ္ထာရတော ဒေသိတံ.

Reply: Venerable sir, the form-sphere wholesome and the formless-sphere wholesome were taught in detail by the Blessed One, beginning thus: 'What states are wholesome? At a time when one develops the path for rebirth in the form sphere, quite secluded from sensual pleasures, secluded from unwholesome states, with initial application and sustained application, with rapture and happiness born of seclusion, one enters and abides in the first jhāna, with the earth kasiṇa…' and so on.

လောကုတ္တရာကုသလ

Supramundane Wholesome

ပုစ္ဆာ – အဘိဓမ္မပိဋကေ [Pg.21] အာဝုသော ဓမ္မသင်္ဂဏီပါဠိယံ စိတ္တုပ္ပာဒကဏ္ဍေ ကုသလာ ဓမ္မာတိ ပဒဿ အတ္ထံ ဝိဘဇန္တေန ဘဂဝတာ ကထံ လောကုတ္တရကုသလံ ဝိတ္ထာရတော ဝိဘဇိတွာ ဒေသိတံ.

Question: Friend, in the Abhidhamma Piṭaka, in the text of the Dhammasaṅgaṇī, in the Section on the Arising of Consciousness, how did the Blessed One, when analyzing the meaning of the term 'wholesome states,' teach the supramundane wholesome, having analyzed it in detail?

ဝိဿဇ္ဇနာ – အဘိဓမ္မပိဋကေ ဘန္တေ ဓမ္မသင်္ဂဏိယံ စိတ္တုပ္ပာဒကဏ္ဍေ ကုသလာ ဓမ္မာတိ ပဒဿ အတ္ထံ ဝိဘဇန္တေန ဘဂဝတာ ‘‘ကတမေ ဓမ္မာ ကုသလာ. ယသ္မိံ သမယေ လောကုတ္တရံ ဈာနံ ဘာဝေတိ နိယျာနိကံ အပစယဂါမိံ ဒိဋ္ဌိဂတာနံ ပဟာနာယ ပဌမာယ ဘူမိယာ ပတ္တိယာ ဝိဝိစ္စေဝ ကာမေဟိ…ပေ… ပဌမံ ဈာနံ ဥပသမ္ပဇ္ဇ ဝိဟရတိ ဒုက္ခပဋိပဒံ ဒန္ဓာဘိည’’န္တိ ဧဝမာဒိနာ ဘဂဝတာ လောကုတ္တရကုသလံ ဝိတ္ထာရတော ဝိဘဇိတွာ ဒေသိတံ.

Reply: Venerable sir, in the Abhidhamma Piṭaka, in the Dhammasaṅgaṇī, in the Section on the Arising of Consciousness, the Blessed One, analyzing the meaning of the term 'wholesome states,' taught the supramundane wholesome in detail, beginning thus: 'What states are wholesome? At a time when one develops the supramundane jhāna—which is emancipating, leading to the undoing of accumulation, for the abandoning of views, for the attainment of the first plane—quite secluded from sensual pleasures …pe… one enters and abides in the first jhāna, which is painful practice with sluggish direct knowledge…' and so on.

အကုသလ

Unwholesome

ပုစ္ဆာ – တတ္ထေဝ [Pg.23] အာဝုသော အကုသလာ ဓမ္မာတိ မာတိကာပဒဿ အတ္ထံ ဝိဘဇန္တေန ဘဂဝတာ ကထံ အကုသလံ ဝိတ္ထာရတော ဝိဘဇိတွာ ဒေသိတံ.

Question: Friend, in that same text, how did the Blessed One, when analyzing the meaning of the matrix term 'unwholesome states,' teach the unwholesome, having analyzed it in detail?

ဝိဿဇ္ဇနာ – တတ္ထေဝ ဘန္တေ အကုသလာ ဓမ္မာတိ မာတိကာပဒဿ အတ္ထံ ဝိဘဇန္တေန ဘဂဝတာ ‘‘ကတမေ ဓမ္မာ အကုသလာ. ယသ္မိံ သမယေ အကုသလံ စိတ္တံ ဥပ္ပန္နံ ဟောတိ သောမနဿသဟဂတံ ဒိဋ္ဌိဂတသမ္ပယုတ္တံ ရူပါရမ္မဏံ ဝါ သဒ္ဓါရမ္မဏံ ဝါ ဂန္ဓာရမ္မဏံ ဝါ ရသာရမ္မဏံ ဝါ ဖောဋ္ဌဗ္ဗာရမ္မဏံ ဝါ ဓမ္မာရမ္မဏံ ဝါ ယံ ယံ ဝါ ပနာရဗ္ဘ. တသ္မိံ သမယေ ဖဿော ဟောတိ ဝေဒနာ ဟောတိ သညာ ဟောတိ စေတနာ ဟောတိ စိတ္တံ ဟောတီ’’တိ ဧဝမာဒိနာ အကုသလံ ဝိတ္ထာရတော ဝိဘဇိတွာ ဒေသိတံ.

Reply: Venerable sir, in that same text, the Blessed One, analyzing the meaning of the matrix term 'unwholesome states,' taught the unwholesome in detail, beginning thus: 'What states are unwholesome? At a time when an unwholesome consciousness has arisen, accompanied by gladness, associated with a view, having as its object a form, or a sound, or a smell, or a taste, or a tangible object, or a mental object—or whatever it may be in dependence on which it arises—at that time there is contact, feeling, perception, volition, and consciousness…' and so on.

အဗျာကတ

Indeterminate

ပုစ္ဆာ – အဘိဓမ္မပိဋကေ အာဝုသော ဓမ္မသင်္ဂဏီပါဠိယံ စိတ္တုပ္ပာဒကဏ္ဍရူပကဏ္ဍေသု အဗျာကတာ ဓမ္မာတိ မာတိကာပဒဿ အတ္ထံ ဝိဘဇန္တေန [Pg.24] ဘဂဝတာ ကထံ အဗျာကတာ ဓမ္မာ ဝိတ္ထာရတော ဝိဘဇိတွာ ဒေသိတာ.

Question: Friend, in the Abhidhamma Piṭaka, in the text of the Dhammasaṅgaṇī, in the Section on the Arising of Consciousness and the Section on Matter, how did the Blessed One, when analyzing the meaning of the matrix term 'indeterminate states,' teach the indeterminate states, having analyzed them in detail?

ဝိဿဇ္ဇနာ – အဘိဓမ္မပိဋကေ ဘန္တေ ဓမ္မသင်္ဂဏိယံ အဗျာကတာ ဓမ္မာတိ ပဒဿ အတ္ထံ ဝိဘဇန္တေန ဘဂဝတာ ‘‘ကတမေ ဓမ္မာ အဗျာကတာ. ယသ္မိံ သမယေ ကာမာဝစရဿ ကုသလဿ ကမ္မဿ ကတတ္တာ ဥပစိတတ္တာ ဝိပါကံ စက္ခုဝိညာဏံ ဥပ္ပန္နံ ဟောတိ ဥပေက္ခာသဟဂတံ ရူပါရမ္မဏံ. တသ္မိံ သမယေ ဖဿော ဟောတိ ဝေဒနာ ဟောတိ သညာ ဟောတိ စေတနာ ဟောတိ စိတ္တံ ဟောတီ’’တိ ဧဝမာဒိနာ စ စိတ္တုပ္ပာဒကဏ္ဍေ, ရူပကဏ္ဍေ စ ‘‘ကတမေ ဓမ္မာ အဗျာကတာ. ကုသလာကုသလာနံ ဓမ္မာနံ ဝိပါကာ ကာမာဝစရာ ရူပါဝစရာ အရူပါဝစရာ အပရိယာပန္နာ ဝေဒနာက္ခန္ဓော သညာက္ခန္ဓော သင်္ခါရက္ခန္ဓော ဝိညာဏက္ခန္ဓော. ယေ စ ဓမ္မာ ကိရိယာ နေဝ ကုသလာ နာကုသလာ န စ ကမ္မဝိပါကာ. သဗ္ဗဉ္စ ရူပံ အသင်္ခတာ စ ဓာတု. ဣမေ ဓမ္မာ အဗျာကတာ’’တိ ဧဝမာဒိနာ စ အဗျာကတာ ဓမ္မာ ဝိတ္ထာရတော ဝိဘဇိတွာ ဒေသိတာ.

Reply: Venerable sir, in the Abhidhamma Piṭaka, in the Dhammasaṅgaṇī, the Blessed One, analyzing the meaning of the term 'indeterminate states,' taught the indeterminate states in detail. In the Section on the Arising of Consciousness, he did so beginning thus: 'What states are indeterminate? At a time when, as a result of wholesome kamma pertaining to the sense sphere having been done and accumulated, resultant eye-consciousness has arisen, accompanied by equanimity, having a form as its object, at that time there is contact, feeling, perception, volition, and consciousness…' and so on. And in the Section on Matter, he did so beginning thus: 'What states are indeterminate? The results of wholesome and unwholesome states—pertaining to the sense sphere, the form sphere, the formless sphere, or are supramundane—namely, the feeling aggregate, the perception aggregate, the formations aggregate, and the consciousness aggregate; and those states that are functional, being neither wholesome nor unwholesome nor kamma-result; and all matter; and the unconditioned element. These states are indeterminate.'

ဝိဘင်္ဂ

The Book of Analysis

ပုစ္ဆာ – သတ္တသု [Pg.26] အာဝုသော အဘိဓမ္မပ္ပကရဏေသု ဝိဘင်္ဂပ္ပကရဏေ ဘဂဝတာ ကတိ ဝိဘင်္ဂါ ဒေသိတာ.

Question: Friend, in the seven treatises of the Abhidhamma, how many analyses were taught by the Blessed One in the Book of Analysis?

ဝိဿဇ္ဇနာ – အဘိဓမ္မပိဋကေ ဘန္တေ သတ္တသု ပကရဏေသု ဒုတိယေ ဝိဘင်္ဂပ္ပကရဏေ ခန္ဓဝိဘင်္ဂေါ အာယတနဝိဘင်္ဂေါ ဓာတုဝိဘင်္ဂေါ သစ္စဝိဘင်္ဂေါ ဣန္ဒြိယဝိဘင်္ဂေါ ပဋိစ္စသမုပ္ပာဒဝိဘင်္ဂေါ သတိပဋ္ဌာနဝိဘင်္ဂေါ သမ္မပ္ပဓာနဝိဘင်္ဂေါ ဣဒ္ဓိပါဒဝိဘင်္ဂေါ ဗောဇ္ဈင်္ဂဝိဘင်္ဂေါ မဂ္ဂင်္ဂဝိဘင်္ဂေါ ဈာနဝိဘင်္ဂေါ အပ္ပမညာဝိဘင်္ဂေါ သိက္ခာပဒဝိဘင်္ဂေါ ပဋိသမ္ဘိဒါဝိဘင်္ဂေါ ဉာဏဝိဘင်္ဂေါ ခုဒ္ဒကဝတ္ထုဝိဘင်္ဂေါ ဓမ္မဟဒယဝိဘင်္ဂေါတိ ဘဂဝတာ အဋ္ဌာရသ ဝိဘင်္ဂါ ဒေသိတာ.

Reply: Venerable sir, in the Abhidhamma Piṭaka, among the seven treatises, in the second, the Book of Analysis, the Blessed One taught eighteen analyses: the Analysis of the Aggregates, the Analysis of the Bases, the Analysis of the Elements, the Analysis of the Truths, the Analysis of the Faculties, the Analysis of Dependent Origination, the Analysis of the Foundations of Mindfulness, the Analysis of the Right Exertions, the Analysis of the Bases of Spiritual Power, the Analysis of the Factors of Enlightenment, the Analysis of the Path Factors, the Analysis of the Jhānas, the Analysis of the Immeasurables, the Analysis of the Training Rules, the Analysis of the Analytical Knowledges, the Analysis of Knowledge, the Analysis of Minor Topics, and the Analysis of the Heart of the Dhamma.

ခန္ဓဝိဘင်္ဂ

The Analysis of the Aggregates

ပုစ္ဆာ – တေသု အာဝုသော အဋ္ဌာရသသု ဝိဘင်္ဂေသု ပဌမေ ခန္ဓဝိဘင်္ဂေ ဘဂဝတာ ကထံ ခန္ဓာ ဝိတ္ထာရတော ဝိဘဇိတွာ ဒေသိတာ.

Question: Friend, in the first of those eighteen analyses, the Analysis of the Aggregates, how were the aggregates analyzed in detail and taught by the Blessed One?

ဝိဿဇ္ဇနာ – တေသု [Pg.27] ဘန္တေ အဋ္ဌာရသသု ဝိဘင်္ဂေသု ပဌမေ ခန္ဓဝိဘင်္ဂေ ‘‘ပဉ္စက္ခန္ဓာ ရူပက္ခန္ဓော ဝေဒနာက္ခန္ဓော သညာက္ခန္ဓော သင်္ခါရက္ခန္ဓော ဝိညာဏက္ခန္ဓော. တတ္ထ ကတမော ရူပက္ခန္ဓော, ယံကိဉ္စိ ရူပံ အတီတာနာဂတပစ္စုပ္ပန္နံ အဇ္ဈတ္တံ ဝါ ဗဟိဒ္ဓါ ဝါ ဩဠာရိကံ ဝါ သုခုမံ ဝါ ဟီနံ ဝါ ပဏီတံ ဝါ ယံ ဒူရေ သန္တိကေ ဝါ, တဒေကဇ္ဈံ အဘိသညူဟိတွာ အဘိသင်္ခိပိတွာ အယံ ဝုစ္စတိ ရူပက္ခန္ဓော’’တိ ဧဝမာဒိနာ သုတ္တန္တဘာဇနီယအဘိဓမ္မဘာဇနီယပဉှာပုစ္ဆကသင်္ခါတေဟိ တီဟိ မဟာနယေဟိ ဘဂဝတာ ခန္ဓာ ဝိတ္ထာရတော ဝိဘဇိတွာ ဒေသိတာ.

Reply: Venerable sir, in the first of those eighteen analyses, the Analysis of the Aggregates, the aggregates were analyzed in detail and taught by the Blessed One by means of the three great methods called the Suttanta Exposition, the Abhidhamma Exposition, and the Catechism, in the following way: “There are five aggregates: the aggregate of form, the aggregate of feeling, the aggregate of perception, the aggregate of formations, and the aggregate of consciousness. Therein, what is the aggregate of form? Whatever form there is—past, future, or present; internal or external; gross or subtle; inferior or superior; far or near—all this is collected and consolidated. This is called the aggregate of form.”

အာယတနဝိဘင်္ဂ

The Analysis of the Bases

ပုစ္ဆာ – ဒုတိယေ [Pg.28] ပန အာဝုသော အာယတနဝိဘင်္ဂေ ဘဂဝတာ ကထံ အာယတနာနိ ဝိတ္ထာရတော ဝိဘဇိတွာ ဒေသိတာနိ.

Question: Friend, in the second analysis, the Analysis of the Bases, how were the bases analyzed in detail and taught by the Blessed One?

ဝိဿဇ္ဇနာ – ဒုတိယေ ဘန္တေ အာယတနဝိဘင်္ဂေ ‘‘ဒွါဒသာယတနာနိ စက္ခာယတနံ ရူပါယတနံ သောတာယတနံ သဒ္ဒါယတနံ ဃာနာယတနံ ဂန္ဓာယတနံ ဇိဝှာယတနံ ရသာယတနံ ကာယာယတနံ ဖောဋ္ဌဗ္ဗာယတနံ မနာယတနံ ဓမ္မာယတနံ. စက္ခုံ အနိစ္စံ ဒုက္ခံ အနတ္တာ ဝိပရိဏာမဓမ္မံ, ရူပါ အနိစ္စာ ဒုက္ခာ အနတ္တာ ဝိပရိဏာမဓမ္မာ’’တိ ဧဝမာဒိနာ ဘဂဝတာ သုတ္တန္တဘာဇနီယအဘိဓမ္မဘာဇနီယပဉှာပုစ္ဆကသင်္ခါတေဟိ တီဟေဝ အာယတနာနိ ဝိတ္ထာရတော ဝိဘဇိတွာ ဒေသိတာနိ.

Reply: Venerable sir, in the second analysis, the Analysis of the Bases, the bases were analyzed in detail and taught by the Blessed One by means of these same three methods—the Suttanta Exposition, the Abhidhamma Exposition, and the Catechism—in the following way: “The twelve bases are: the eye base and the form base, the ear base and the sound base, the nose base and the odor base, the tongue base and the taste base, the body base and the tangible base, the mind base and the mind-object base. The eye is impermanent, suffering, non-self, of a nature to change; forms are impermanent, suffering, non-self, of a nature to change.”

ဓာတုဝိဘင်္ဂ

The Analysis of the Elements

ပုစ္ဆာ – အဘိဓမ္မပိဋကေ [Pg.29] အာဝုသော ဝိဘင်္ဂပ္ပကရဏေ တတိယေ ဓာတုဝိဘင်္ဂေ ဘဂဝတာ ကထံ ဓာတုယော ဝိတ္ထာရေန ဝိဘဇိတွာ ဒေသိတာ.

Question: Friend, in the Abhidhamma Piṭaka, in the Book of Analysis, in the third analysis, the Analysis of the Elements, how were the elements analyzed in detail and taught by the Blessed One?

ဝိဿဇ္ဇနာ – တတိယေ ဘန္တေ ဓာတုဝိဘင်္ဂေ ‘‘ဆ ဓာတုယော ပထဝီဓာတု အာပေါဓာတု တေဇောဓာတု ဝါယောဓာတု အာကာသဓာတု ဝိညာဏဓာတူ’’တိ ဘန္တေ သုတ္တန္တဘာဇနီယအဘိဓမ္မဘာဇနီယပဉှာပုစ္ဆကသင်္ခါတေဟိ တီဟိ မဟာနယေဟိ ဘဂဝတာ ဓာတုယော ဝိတ္ထာရတော ဝိဘဇိတွာ ဒေသိတာ.

Reply: Venerable sir, in the third analysis, the Analysis of the Elements, the elements were analyzed in detail and taught by the Blessed One by means of the three great methods called the Suttanta Exposition, the Abhidhamma Exposition, and the Catechism, in the following way: “There are six elements: the earth element, the water element, the fire element, the air element, the space element, and the consciousness element.”

သစ္စဝိဘင်္ဂ

The Analysis of the Truths

ပုစ္ဆာ – စတုတ္ထေ [Pg.31] ပန အာဝုသော သစ္စဝိဘင်္ဂေ ဘဂဝတာ ကထံ သစ္စာနိ ဝိတ္ထာရတော ဝိဘဇိတွာ ဒေသိတာနိ.

Question: Now, friend, in the fourth analysis, the Analysis of the Truths, how were the truths analyzed in detail and taught by the Blessed One?

ဝိဿဇ္ဇနာ – စတုတ္ထေ ဘန္တေ သစ္စဝိဘင်္ဂေ ‘‘စတ္တာရိ အရိယသစ္စာနိ ဒုက္ခံ အရိယသစ္စံ, ဒုက္ခသမုဒယံ အရိယသစ္စံ, ဒုက္ခနိရောဓံ အရိယသစ္စံ, ဒုက္ခနိရောဓဂါမိနီ ပဋိပဒါ အရိယသစ္စံ. တတ္ထ ကတမံ ဒုက္ခံ အရိယသစ္စံ, ဇာတိပိ ဒုက္ခာ, ဇရာပိ ဒုက္ခာ, မရဏမ္ပိ ဒုက္ခံ, သောကပရိဒေဝဒုက္ခဒေါမနဿုပါယာသာပိ ဒုက္ခာ, အပ္ပိယေဟိ သမ္ပယောဂေါ ဒုက္ခော, ပိယေဟိ ဝိပ္ပယောဂေါ ဒုက္ခော, ယမ္ပိစ္ဆံ န လဘတိ, တမ္ပိ ဒုက္ခံ, သံခိတ္တေန ပဉ္စုပါဒါနက္ခန္ဓာ ဒုက္ခာ’’တိ ဧဝမာဒိနာ သုတ္တန္တဘာဇနီယအဘိဓမ္မဘာဇနီယပဉှာပုစ္ဆကသင်္ခါတေဟိ တီဟိ မဟာနယေဟိ ဘဂဝတာ သစ္စာနိ ဝိတ္ထာရတော ဝိဘဇိတွာ ဒေသိတာနိ.

Reply: Venerable sir, in the fourth analysis, the Analysis of the Truths, the truths were analyzed in detail and taught by the Blessed One by means of the three great methods called the Suttanta Exposition, the Abhidhamma Exposition, and the Catechism, in the following way: “There are four noble truths: the noble truth of suffering, the noble truth of the origin of suffering, the noble truth of the cessation of suffering, and the noble truth of the path leading to the cessation of suffering. Therein, what is the noble truth of suffering? Birth is suffering, aging is suffering, death is suffering; sorrow, lamentation, pain, grief, and despair are suffering; association with the unloved is suffering, separation from the loved is suffering; not to get what one wants is suffering. In brief, the five aggregates subject to clinging are suffering.”

ဣန္ဒြိယဝိဘင်္ဂ

The Analysis of the Faculties

ပုစ္ဆာ – ပဉ္စမေ [Pg.32] ပန အာဝုသော ဣန္ဒြိယဝိဘင်္ဂေ ဘဂဝတာ ကထံ ဣန္ဒြိယာနိ ဝိတ္ထာရတော ဝိဘဇိတွာ ဒေသိတာနိ.

Question: Now, friend, in the fifth analysis, the Analysis of the Faculties, how were the faculties analyzed in detail and taught by the Blessed One?

ဝိဿဇ္ဇနာ – ပဉ္စမေ ပန ဘန္တေ ဣန္ဒြိယဝိဘင်္ဂေ ‘‘ဗာဝီသတိန္ဒြိယာနိ စက္ခုန္ဒြိယံ သောတိန္ဒြိယံ ဃာနိန္ဒြိယံ ဇိဝှိန္ဒြိယံ ကာယိန္ဒြိယံ မနိန္ဒြိယံ…ပေ… အညာတာဝိန္ဒြိယ’’န္တိ ဧဝမာဒိနာ အဘိဓမ္မဘာဇနီယပဉှာပုစ္ဆကသင်္ခါတေဟိ ဒွီဟိ မဟာနယေဟိ ဘဂဝတာ ဣန္ဒြိယာနိ ဝိတ္ထာရတော ဝိဘဇိတွာ ဒေသိတာနိ.

Reply: Now, venerable sir, in the fifth analysis, the Analysis of the Faculties, the faculties were analyzed in detail and taught by the Blessed One by means of two great methods—the Abhidhamma Exposition and the Catechism—in the following way: “There are twenty-two faculties: the eye faculty, the ear faculty, the nose faculty, the tongue faculty, the body faculty, the mind faculty … the faculty of one who has come to know.”

ပဋိစ္စသမုပ္ပာဒ ဝိဘင်္ဂ

Analysis of Dependent Arising

ပုစ္ဆာ – အဘိဓမ္မပိဋကေ [Pg.33] အာဝုသော ဝိဘင်္ဂပ္ပကရဏေ ဆဋ္ဌေ ပဋိစ္စသမုပ္ပာဒဝိဘင်္ဂေ ဘဂဝတာ ကထံ ပဋိစ္စသမုပ္ပာဒေါ ဝိတ္ထာရေန ဝိဘဇိတွာ ဒေသိတော.

Question: Friend, in the Abhidhamma Piṭaka, in the Book of Analysis, in the sixth chapter, the Analysis of Dependent Arising, how was dependent arising analyzed and taught in detail by the Blessed One?

ဝိဿဇ္ဇနာ – ဆဋ္ဌေ ဘန္တေ ပဋိစ္စသမုပ္ပာဒဝိဘင်္ဂေ ‘‘အဝိဇ္ဇာပစ္စယာ သင်္ခါရာ…ပေ… သမုဒယော ဟောတီ’’တိ ဧဝမာဒိနာ ဘဂဝတာ ပဋိစ္စသမုပ္ပာဒေါ သုတ္တန္တဘာဇနီယအဘိဓမ္မဘာဇနီယသင်္ခါတေဟိ ဒွီဟိ မဟာနယေဟိ ဝိတ္ထာရတော ဝိဘဇိတွာ ဒေသိတော.

Reply: Venerable sir, in the sixth chapter, the Analysis of Dependent Arising, dependent arising has been analyzed and taught in detail by the Blessed One by means of the two great methods reckoned as the Sutta Exposition and the Abhidhamma Exposition, beginning with: “With ignorance as condition, volitional formations … thus there is an arising.”

သတိပဋ္ဌာနဝိဘင်္ဂ

Analysis of the Foundations of Mindfulness

ပုစ္ဆာ – သတ္တမေ [Pg.34] ပန အာဝုသော သတိပဋ္ဌာနဝိဘင်္ဂေ ဘဂဝတာ ကထံ သတိပဋ္ဌာနာ ဝိတ္ထာရတော ဝိဘဇိတွာ ဒေသိတာ.

Question: But, friend, in the seventh chapter, the Analysis of the Foundations of Mindfulness, how were the foundations of mindfulness analyzed and taught in detail by the Blessed One?

ဝိဿဇ္ဇနာ – သတ္တမေ ဘန္တေ သတိပဋ္ဌာနဝိဘင်္ဂေ ‘‘စတ္တာရော သတိပဋ္ဌာနာ ဣဓ ဘိက္ခု အဇ္ဈတ္တံ ကာယေ ကာယာနုပဿီ ဝိဟရတိ, ဗဟိဒ္ဓါ ကာယေ ကာယာနုပဿီ ဝိဟရတိ, အဇ္ဈတ္တဗဟိဒ္ဓါ ကာယေ ကာယာနုပဿီ ဝိဟရတိ အာတာပီ သမ္ပဇာနော သတိမာ ဝိနေယျ လောကေ အဘိဇ္ဈာဒေါမနဿ’’န္တိ ဧဝမာဒိနာ သုတ္တန္တဘာဇနီယအဘိဓမ္မဘာဇနီယပဉှာပုစ္ဆကသင်္ခါတေဟိ တီဟိ မဟာနယေဟိ ဘဂဝတာ သတိပဋ္ဌာနာ ဝိတ္ထာရတော ဝိဘဇိတွာ ဒေသိတာ.

Reply: Venerable sir, in the seventh chapter, the Analysis of the Foundations of Mindfulness, the foundations of mindfulness have been analyzed and taught in detail by the Blessed One by means of the three great methods reckoned as the Sutta Exposition, the Abhidhamma Exposition, and the Catechism, beginning with: “Four are the foundations of mindfulness. Here, a bhikkhu dwells contemplating the body in the body internally, he dwells contemplating the body in the body externally, he dwells contemplating the body in the body both internally and externally, ardent, clearly comprehending, and mindful, having removed covetousness and displeasure in regard to the world.”

သမ္မပ္ပဓာနဝိဘင်္ဂ

Analysis of the Right Exertions

ပုစ္ဆာ – အဋ္ဌမေ [Pg.35] ပန အာဝုသော သမ္မပ္ပဓာနဝိဘင်္ဂေ ဘဂဝတာ ကထံ သမ္မပ္ပဓာနာ ဝိတ္ထာရတော ဝိဘဇိတွာ ဒေသိတာ.

Question: But, friend, in the eighth chapter, the Analysis of the Right Exertions, how were the right exertions analyzed and taught in detail by the Blessed One?

ဝိဿဇ္ဇနာ – အဋ္ဌမေ ဘန္တေ သမ္မပ္ပဓာနဝိဘင်္ဂေ ‘‘စတ္တာရော သမ္မပ္ပဓာနာ ဣဓ ဘိက္ခု အနုပ္ပန္နာနံ ပါပကာနံ အကုသလာနံ ဓမ္မာနံ အနုပ္ပာဒါယ ဆန္ဒံ ဇနေတိ ဝါယမတိ ဝီရိယံ အာရဘတိ စိတ္တံ ပဂ္ဂဏှာတိ ပဒဟတိ, ဥပ္ပန္နာနံ ပါပကာနံ အကုသလာနံ ဓမ္မာနံ ပဟာနာယ ဆန္ဒံ ဇနေတိ ဝါယမတိ ဝီရိယံ အာရဘတိ စိတ္တံ ပဂ္ဂဏှာတိ ပဒဟတိ, အနုပ္ပန္နာနံ ကုသလာနံ ဓမ္မာနံ ဥပ္ပာဒါယ ဆန္ဒံ ဇနေတိ ဝါယမတိ ဝီရိယံ အာရဘတိ စိတ္တံ ပဂ္ဂဏှာတိ ပဒဟတိ, ဥပ္ပန္နာနံ ကုသလာနံ ဓမ္မာနံ ဌိတိယာ အသမ္မောသာယ ဘိယျောဘာဝါယ ဝေပုလ္လာယ ဘာဝနာယ ပါရိပူရိယာ ဆန္ဒံ ဇနေတိ ဝါယမတိ ဝီရိယံ အာရဘတိ စိတ္တံ ပဂ္ဂဏှာတိ ပဒဟတီ’’တိ ဧဝမာဒိနာ ဘဂဝတာ သမ္မပ္ပဓာနာ ဝိတ္ထာရတော ဝိဘဇိတွာ ဒေသိတာ.

Reply: Venerable sir, in the eighth chapter, the Analysis of the Right Exertions, the right exertions have been analyzed and taught in detail by the Blessed One, beginning with: “Four are the right exertions. Here, a bhikkhu generates desire, makes an effort, arouses energy, applies his mind, and strives for the non-arising of unarisen evil, unwholesome states. He generates desire, makes an effort, arouses energy, applies his mind, and strives for the abandoning of arisen evil, unwholesome states. He generates desire, makes an effort, arouses energy, applies his mind, and strives for the arising of unarisen wholesome states. He generates desire, makes an effort, arouses energy, applies his mind, and strives for the maintenance, non-confusion, growth, abundance, development, and fulfillment of arisen wholesome states.”

ဣဒ္ဓိပါဒဝိဘင်္ဂ

Analysis of the Bases of Power

ပုစ္ဆာ – နဝမေ [Pg.36] ပန အာဝုသော ဣဒ္ဓိပါဒဝိဘင်္ဂေ ဘဂဝတာ ကထံ ဣဒ္ဓိပါဒါ ဝိတ္ထာရတော ဝိဘဇိတွာ ဒေသိတာ.

Question: But, friend, in the ninth chapter, the Analysis of the Bases of Power, how were the bases of power analyzed and taught in detail by the Blessed One?

ဝိဿဇ္ဇနာ – နဝမေ ဘန္တေ ဣဒ္ဓိပါဒဝိဘင်္ဂေ ‘‘စတ္တာရော ဣဒ္ဓိပါဒါ ဣဓ ဘိက္ခု ဆန္ဒသမာဓိပဓာနသင်္ခါရသမန္နာဂတံ ဣဒ္ဓိပါဒံ ဘာဝေတိ…ပေ… ဝီမံသာသမာဓိပဓာနသင်္ခါရသမန္နာဂတံ ဣဒ္ဓိပါဒံ ဘာဝေတီ’’တိ ဧဝမာဒိနာ တီဟိ မဟာနယေဟိ ဘဂဝတာ ဣဒ္ဓိပါဒါ ဝိတ္ထာရတော ဝိဘဇိတွာ ဒေသိတာ.

Reply: Venerable sir, in the ninth chapter, the Analysis of the Bases of Power, the bases of power have been analyzed and taught in detail by the Blessed One by means of three great methods, beginning with: “Four are the bases of power. Here, a bhikkhu develops the basis of power that possesses concentration due to desire and volitional formations of striving … he develops the basis of power that possesses concentration due to investigation and volitional formations of striving.”

ဗောဇ္ဈင်္ဂဝိဘင်္ဂ

Analysis of the Factors of Enlightenment

ပုစ္ဆာ – အဘိဓမ္မပိဋကေ [Pg.37] အာဝုသော ဝိဘင်္ဂပ္ပကရဏေ ဒသမေ ဗောဇ္ဈင်္ဂဝိဘင်္ဂေ ဘဂဝတာ ကထံ ဗောဇ္ဈင်္ဂါ ဝိတ္ထာရတော ဝိဘဇိတွာ ဒေသိတာ.

Question: Friend, in the Abhidhamma Piṭaka, in the Book of Analysis, in the tenth chapter, the Analysis of the Factors of Enlightenment, how were the factors of enlightenment analyzed and taught in detail by the Blessed One?

ဝိဿဇ္ဇနာ – ဒသမေ ဘန္တေ ဗောဇ္ဈင်္ဂဝိဘင်္ဂေ ‘‘သတ္တ ဗောဇ္ဈင်္ဂါ သတိသမ္ဗောဇ္ဈင်္ဂေါ ဓမ္မဝိစယသမ္ဗောဇ္ဈင်္ဂေါ ဝီရိယသမ္ဗောဇ္ဈင်္ဂေါ ပီတိသမ္ဗောဇ္ဈင်္ဂေါ ပဿဒ္ဓိသမ္ဗောဇ္ဈင်္ဂေါ သမာဓိသမ္ဗောဇ္ဈင်္ဂေါ ဥပေက္ခာသမ္ဗောဇ္ဈင်္ဂေါ. တတ္ထ ကတမော သတိသမ္ဗောဇ္ဈင်္ဂေါ, ဣဓ ဘိက္ခု သတိမာ ဟောတိ ပရမေန သတိနေပက္ကေန သမန္နာဂတော စိရကတမ္ပိ စိရဘာသိတမ္ပိ သရိတာ ဟောတိ အနုဿရိတာ, အယံ ဝုစ္စတိ သတိသမ္ဗောဇ္ဈင်္ဂေါ’’တိ ဧဝမာဒိနာ ဘဂဝတာ သုတ္တန္တဘာဇနီယအဘိဓမ္မဘာဇနီယပဉှာပုစ္ဆကသင်္ခါတေဟိ တီဟိ နယေဟိ ဗောဇ္ဈင်္ဂါ ဝိတ္ထာရတော ဝိဘဇိတွာ ဒေသိတာ.

Reply: Venerable sir, in the tenth chapter, the Analysis of the Factors of Enlightenment, the factors of enlightenment have been analyzed and taught in detail by the Blessed One by means of the three methods reckoned as the Sutta Exposition, the Abhidhamma Exposition, and the Catechism, beginning with: “Seven are the factors of enlightenment: the enlightenment factor of mindfulness, the enlightenment factor of discrimination of states, the enlightenment factor of energy, the enlightenment factor of rapture, the enlightenment factor of tranquility, the enlightenment factor of concentration, and the enlightenment factor of equanimity. Therein, what is the enlightenment factor of mindfulness? Here, a bhikkhu is mindful, possessing supreme mindfulness and discretion, one who remembers and recollects what was done and said long ago. This is called the enlightenment factor of mindfulness.”

မဂ္ဂင်္ဂဝိဘင်္ဂ

Analysis of the Path Factors

ပုစ္ဆာ – ဧကာဒသမေ [Pg.38] ပန အာဝုသော မဂ္ဂင်္ဂဝိဘင်္ဂေ ဘဂဝတာ ကထံ မဂ္ဂင်္ဂါ ဝိတ္ထာရတော ဝိဘဇိတွာ ဒေသိတာ.

Question: But, friend, in the eleventh chapter, the Analysis of the Path Factors, how were the path factors analyzed and taught in detail by the Blessed One?

ဝိဿဇ္ဇနာ – ဧကာဒသမေ [Pg.39] ဘန္တေ မဂ္ဂင်္ဂဝိဘင်္ဂေ ‘‘အရိယော အဋ္ဌင်္ဂိကော မဂ္ဂေါ. သေယျထိဒံ, သမ္မာဒိဋ္ဌိ သမ္မာသင်္ကပ္ပော သမ္မာဝါစာ သမ္မာကမ္မန္တော သမ္မာအာဇီဝေါ သမ္မာဝါယာမော သမ္မာသတိ သမ္မာသမာဓီ’’တိ ဧဝမာဒိနာ ဘဂဝတာ သုတ္တန္တဘာဇနီယအဘိဓမ္မဘာဇနီယပဉှာပုစ္ဆကသင်္ခါတေဟိ တီဟိ မဟာနယေဟိ မဂ္ဂင်္ဂါ ဝိတ္ထာရတော ဝိဘဇိတွာ ဒေသိတာ.

Reply: Venerable sir, in the eleventh, the Analysis of the Path Factors, the path factors were analyzed and taught in detail by the Blessed One by means of the three great methods reckoned as the Sutta Exposition, the Abhidhamma Exposition, and the Catechism, beginning thus: “The Noble Eightfold Path, that is: Right View, Right Intention, Right Speech, Right Action, Right Livelihood, Right Effort, Right Mindfulness, and Right Concentration.”

ဈာနဝိဘင်္ဂ

Analysis of Jhāna

ပုစ္ဆာ – ဒွါဒသမော [Pg.40] ပန အာဝုသော ဈာနဝိဘင်္ဂေါ ဘဂဝတာ ကထံ ဝိတ္ထာရေန ဝိဘဇိတွာ ဒေသိတော.

Question: But how, friend, was the twelfth, the Analysis of Jhāna, analyzed and taught in detail by the Blessed One?

ဝိဿဇ္ဇနာ – ဒွါဒသမော ဘန္တေ ဈာနဝိဘင်္ဂေါ ‘‘ဣဓ ဘိက္ခု ပါတိမောက္ခသံဝရသံဝုတော ဝိဟရတိ အာစာရဂေါစရသမ္ပန္နော အဏုမတ္တေသု ဝဇ္ဇေသု ဘယဒဿာဝီ သမာဒါယ သိက္ခတိ သိက္ခာပဒေသု ဣန္ဒြိယေသု ဂုတ္တဒွါရော ဘောဇနေ မတ္တညူ ပုဗ္ဗရတ္တာပရရတ္တံ ဇာဂရိယာနုယောဂမနုယုတ္တော’’တိ ဧဝမာဒိနာ ဘဂဝတာ ဝိတ္ထာရတော ဝိဘဇိတွာ ဒေသိတော.

Reply: Venerable sir, the twelfth, the Analysis of Jhāna, was analyzed and taught in detail by the Blessed One beginning thus: “Here, a bhikkhu dwells restrained by the Pātimokkha restraint, possessed of good conduct and resort, seeing danger in the slightest faults; having undertaken them, he trains in the training rules, with the doors of his sense faculties guarded, knowing moderation in eating, and devoted to wakefulness.”

အပ္ပမညာဝိဘင်္ဂ

Analysis of the Immeasurables

ပုစ္ဆာ – တေရသမေ [Pg.41] ပန အာဝုသော အပ္ပမညာဝိဘင်္ဂေ ဘဂဝတာ ကထံ အပ္ပမညာယော ဝိတ္ထာရတော ဝိဘဇိတွာ ဒေသိတာ.

Question: But how, friend, in the thirteenth, the Analysis of the Immeasurables, were the immeasurables analyzed and taught in detail by the Blessed One?

ဝိဿဇ္ဇနာ – တေရသမေ ဘန္တေ အပ္ပမညာဝိဘင်္ဂေ ‘‘စတဿော အပ္ပမညာယော ဣဓ ဘိက္ခု မေတ္တာသဟဂတေန စေတသာ ဧကံ ဒိသံ ဖရိတွာ ဝိဟရတိ, တထာ ဒုတိယံ. တထာ တတိယံ. တထာ စတုတ္ထံ. ဣတိ ဥဒ္ဓမဓော တိရိယံ သဗ္ဗဓိ သဗ္ဗတ္တတာယ သဗ္ဗာဝန္တံ လောကံ မေတ္တာသဟဂတေန စေတသာ ဝိပုလေန မဟဂ္ဂတေန အပ္ပမာဏေန အဝေရေန အဗျာပဇ္ဇေန ဖရိတွာ ဝိဟရတီ’’တိ ဧဝမာဒိနာ ဘဂဝတာ သုတ္တန္တဘာဇနီယအဘိဓမ္မဘာဇနီယပဉှာပုစ္ဆကသင်္ခါတေဟိ တီဟိ မဟာနယေဟိ အပ္ပမညာယော ဝိတ္ထာရတော ဝိဘဇိတွာ ဒေသိတာ.

Reply: Venerable sir, in the thirteenth, the Analysis of the Immeasurables, the immeasurables were analyzed and taught in detail by the Blessed One by means of the three great methods reckoned as the Suttanta Exposition, the Abhidhamma Exposition, and the Catechism, beginning thus: “Four immeasurables. Here, a bhikkhu dwells pervading one direction with a mind accompanied by loving-kindness; likewise the second; likewise the third; likewise the fourth. Thus above, below, and across, everywhere, and to all as to himself, he dwells pervading the entire world with a mind accompanied by loving-kindness—abundant, exalted, immeasurable, without hostility and without ill will.”

သိက္ခာပဒဝိဘင်္ဂ

Analysis of the Training Rules

ပုစ္ဆာ – အဘိဓမ္မပိဋကေ [Pg.42] အာဝုသော ဝိဘင်္ဂပ္ပကရဏေ စုဒ္ဒသမေ သိက္ခာပဒဝိဘင်္ဂေ ဘဂဝတာ ကထံ သိက္ခာပဒါနိ ဝိတ္ထာရတော ဝိဘဇိတွာ ဒေသိတာနိ.

Question: Friend, in the Abhidhamma Piṭaka, in the book Vibhaṅga, in the fourteenth, the Analysis of the Training Rules, how were the training rules analyzed and taught in detail by the Blessed One?

ဝိဿဇ္ဇနာ – စုဒ္ဒသမေ ဘန္တေ သိက္ခာပဒဝိဘင်္ဂေ ‘‘ပဉ္စ သိက္ခာပဒါနိ ပါဏာတိပါတာ ဝေရမဏီ သိက္ခာပဒံ, အဒိန္နာဒါနာ ဝေရမဏီ သိက္ခာပဒံ, ကာမေသုမိစ္ဆာစာရာ ဝေရမဏီ သိက္ခာပဒံ, မုသာဝါဒါ ဝေရမဏီ သိက္ခာပဒံ, သုရာမေရယမဇ္ဇပမာဒဋ္ဌာနာ ဝေရမဏီ သိက္ခာပဒံ. တတ္ထ ကတမံ ပါဏာတိပါတာ ဝေရမဏီ သိက္ခာပဒံ, ယသ္မိံ သမယေ ကာမာဝစရံ ကုသလံ စိတ္တံ ဥပ္ပန္နံ ဟောတိ သောမနဿသဟဂတံ ဉာဏသမ္ပယုတ္တံ ပါဏာတိပါတာ ဝိရမန္တဿာ’’တိ ဧဝမာဒိနာ အဘိဓမ္မဘာဇနီယပဉှာပုစ္ဆကသင်္ခါတေဟိ ဒွီဟိ မဟာနယေဟိ ဘဂဝတာ သိက္ခာပဒါနိ ဝိတ္ထာရတော ဝိဘဇိတွာ ဒေသိတာနိ.

Reply: Venerable sir, in the fourteenth, the Analysis of the Training Rules, the training rules were analyzed and taught in detail by the Blessed One by means of the two great methods reckoned as the Abhidhamma Exposition and the Catechism, beginning thus: “Five training rules: the training rule of abstaining from killing living beings, the training rule of abstaining from taking what is not given, the training rule of abstaining from sexual misconduct, the training rule of abstaining from false speech, and the training rule of abstaining from intoxicants that are a basis for heedlessness. Therein, what is the training rule of abstaining from killing living beings? It is when a wholesome sense-sphere consciousness has arisen, accompanied by joy and associated with knowledge, in one who is abstaining from killing living beings.”

ပဋိသမ္ဘိဒါဝိဘင်္ဂ

Analysis of the Analytical Knowledges

ပုစ္ဆာ – ပန္နရသမေ [Pg.43] ပန အာဝုသော ပဋိသမ္ဘိဒါဝိဘင်္ဂေ ဘဂဝတာ ကထံ ပဋိသမ္ဘိဒါယော ဝိတ္ထာရတော ဝိဘဇိတွာ ဒေသိတာ.

Question: But how, friend, in the fifteenth, the Analysis of the Analytical Knowledges, were the analytical knowledges analyzed and taught in detail by the Blessed One?

ဝိဿဇ္ဇနာ – ပန္နရသမေ ဘန္တေ ပဋိသမ္ဘိဒါဝိဘင်္ဂေ ‘‘စတဿော ပဋိသမ္ဘိဒါ အတ္ထပဋိသမ္ဘိဒါ ဓမ္မပဋိသမ္ဘိဒါ နိရုတ္တိပဋိသမ္ဘိဒါ ပဋိဘာနပဋိသမ္ဘိဒါ. အတ္ထေ ဉာဏံ အတ္ထပဋိသမ္ဘိဒါ, ဓမ္မေ ဉာဏံ ဓမ္မပဋိသမ္ဘိဒါ, တတြ ဓမ္မနိရုတ္တာဘိလာပေ ဉာဏံ နိရုတ္တိပဋိသမ္ဘိဒါ, ဉာဏေသု ဉာဏံ ပဋိဘာနပဋိသမ္ဘိဒါ’’တိ ဧဝမာဒိနာ ဘဂဝတာ စတဿော ပဋိသမ္ဘိဒါယော သုတ္တန္တဘာဇနီယအဘိဓမ္မဘာဇနီယပဉှာပုစ္ဆကသင်္ခါတေဟိ [Pg.44] တီဟိ မဟာနယေဟိ ဝိတ္ထာရတော ဝိဘဇိတွာ ဒေသိတာ.

Reply: Venerable sir, in the fifteenth, the Analysis of the Analytical Knowledges, the four analytical knowledges were analyzed and taught in detail by the Blessed One by means of the three great methods reckoned as the Suttanta Exposition, the Abhidhamma Exposition, and the Catechism, beginning thus: “Four analytical knowledges: the analytical knowledge of meaning, the analytical knowledge of principle, the analytical knowledge of language, and the analytical knowledge of ready wit. Knowledge of the meaning is the analytical knowledge of meaning; knowledge of the principle is the analytical knowledge of principle; knowledge of the language used to express that principle is the analytical knowledge of language; knowledge about the preceding kinds of knowledge is the analytical knowledge of ready wit.”

ဉာဏဝိဘင်္ဂ

Analysis of Knowledge

ပုစ္ဆာ – သောဠသမေ ပန အာဝုသော ဉာဏဝိဘင်္ဂေ ဘဂဝတာ ကထံ ဉာဏာနိ ဝိတ္ထာရတော ဝိဘဇိတွာ ဒေသိတာနိ.

Question: But how, friend, in the sixteenth, the Analysis of Knowledge, were the knowledges analyzed and taught in detail by the Blessed One?

ဝိဿဇ္ဇနာ – သောဠသမေ ဘန္တေ ဉာဏဝိဘင်္ဂေ ‘‘ဧကဝိဓေန ဉာဏဝတ္ထု ပဉ္စဝိညာဏာ န ဟေတူ, အဟေတုကာ, ဟေတုဝိပ္ပယုတ္တာ, သပ္ပစ္စယာ[Pg.45], သင်္ခတာ, အရူပါ, လောကိယာ, သာသဝါ’’တိ ဧဝမာဒိနာ ဧကကတော ပဋ္ဌာယ ယာဝ ဒသကာ ဘဂဝတာ ဉာဏာနိ ဝိတ္ထာရတော ဝိဘဇိတွာ ဒေသိတာနိ.

Reply: Venerable sir, in the sixteenth, the Analysis of Knowledge, the knowledges were analyzed and taught in detail by the Blessed One from the ones up to the tens, beginning thus: “The basis of knowledge is of one kind: the five sense-consciousnesses are not roots, are rootless, dissociated from roots, conditioned, constructed, immaterial, worldly, and with taints.”

ခုဒ္ဒကဝတ္ထုဝိဘင်္ဂ

Analysis of Minor Topics

ပုစ္ဆာ – အဘိဓမ္မပိဋကေ အာဝုသော ဝိဘင်္ဂပ္ပကရဏေ သတ္တရသမော ခုဒ္ဒကဝတ္ထုဝိဘင်္ဂေါ ဘဂဝတာ ကထံ ဒေသိတော.

Question: Friend, in the Abhidhamma Piṭaka, in the book Vibhaṅga, how was the seventeenth, the Analysis of Minor Topics, taught by the Blessed One?

ဝိဿဇ္ဇနာ – အဘိဓမ္မပိဋကေ ဘန္တေ ဒုတိယေ ဝိဘင်္ဂပ္ပကရဏေ သတ္တရသမော ခုဒ္ဒကဝတ္ထုဝိဘင်္ဂေါ ‘‘ဇာတိမဒေါ, ဂေါတ္တမဒေါ, အာရောဂျမဒေါ, ယောဗ္ဗနမဒေါ, ဇီဝိတမဒေါ’’တိ ဧဝမာဒိနာ ဧကကတော ပဋ္ဌာယ ယာဝ အဋ္ဌသတတဏှာဝိစရိတံ ဘဂဝတာ ဝိတ္ထာရတော ဝိဘဇိတွာ ဒေသိတော.

Reply: Venerable sir, in the Abhidhamma Piṭaka, in the second book, the Vibhaṅga, the seventeenth, the Analysis of Minor Topics, was analyzed and taught in detail by the Blessed One, from the ones up to the one hundred and eight applications of craving, beginning thus: “Conceit of birth, conceit of clan, conceit of health, conceit of youth, conceit of life…”

ဓမ္မဟဒယဝိဘင်္ဂ

Analysis of the Heart of the Dhamma

ပုစ္ဆာ – တတ္ထ [Pg.46] အာဝုသော အဋ္ဌာရသမော ဓမ္မဟဒယဝိဘင်္ဂေါ ဘဂဝတာ ကထံ ဝိဘဇိတွာ ဒေသိတော.

Question: Friend, how was the eighteenth, the Analysis of the Heart of the Dhamma, analyzed and taught by the Blessed One there?

ဝိဿဇ္ဇနာ – အဋ္ဌာရသမော [Pg.47] ဘန္တေ ဓမ္မဟဒယဝိဘင်္ဂေါ ‘‘ကတိ ခန္ဓာ, ကတိ အာယတနာနိ, ကတိ ဓာတုယော, ကတိ သစ္စာနိ, ကတိ ဣန္ဒြိယာနိ, ကတိ ဟေတူ, ကတိ အာဟာရာ, ကတိ ဖဿာ, ကတိ ဝေဒနာ, ကတိ သညာ, ကတိ စေတနာ, ကတိ စိတ္တာနိ. ပဉ္စက္ခန္ဓာ, ဒွါဒသာယတနာနိ, အဋ္ဌာရသ ဓာတုယော, စတ္တာရိ သစ္စာနိ, ဗာဝီသတိန္ဒြိယာနိ, နဝ ဟေတူ, စတ္တာရော အာဟာရာ, သတ္တ ဖဿာ, သတ္တ ဝေဒနာ, သတ္တ သညာ, သတ္တ စေတနာ, သတ္တ စိတ္တာနီ’’တိ ဧဝမာဒိနာ သဗ္ဗသင်္ဂါဟကာဒီဟိ ဒသဟိ ဝါရေဟိ ဘဂဝတာ ဝိတ္ထာရေန ဝိဘဇိတွာ ဒေသိတော.

Reply: Venerable sir, the eighteenth, the Analysis of the Heart of the Dhamma, was taught in detail by the Blessed One through ten sections, such as those dealing with all-embracing qualities, beginning thus: “How many aggregates? How many sense bases? How many elements? How many truths? How many faculties? How many roots? How many nutriments? How many contacts? How many feelings? How many perceptions? How many volitions? How many consciousnesses? Five aggregates, twelve sense bases, eighteen elements, four truths, twenty-two faculties, nine roots, four nutriments, seven contacts, seven feelings, seven perceptions, seven volitions, seven consciousnesses.”

ပုစ္ဆာ – ကထဉ္စာဝုသော တတ္ထ ဘဂဝတာ ဥပ္ပာဒကကမ္မအာယုပ္ပမာဏဝါရော ဝိတ္ထာရေန ဝိဘဇိတွာ ဒေသိတော.

Question: And how, friend, was the section on generating kamma and the measure of lifespan analyzed and taught in detail by the Blessed One there?

ဝိဿဇ္ဇနာ – ဒါနံ ဒတွာ သီလံ သမာဒိယိတွာ ဥပေါသထကမ္မံ ကတွာ ကတ္ထ ဥပပဇ္ဇန္တိ. ဒါနံ ဒတွာ, သီလံ သမာဒိယိတွာ ဥပေါသထကမ္မံ ကတွာ [Pg.48] အပ္ပေကစ္စေ ခတ္တိယမဟာသာလာနံ သဟဗျတံ ဥပပဇ္ဇန္တိ, အပ္ပေကစ္စေ ဗြာဟ္မဏမဟာသာလာနံ, အပ္ပေကစ္စေ ဂဟပတိမဟာသာလာနံ, အပ္ပေကစ္စေ စာတုမဟာရာဇိကာနံ ဒေဝါနံ, အပ္ပေကစ္စေ တာဝတိံသာနံ ဒေဝါနံ, အပ္ပေကစ္စေ ယာမာနံ ဒေဝါနံ, အပ္ပေကစ္စေ တုသိတာနံ ဒေဝါနံ သဟဗျတံ ဥပပဇ္ဇန္တီတိ ဧဝမာဒိနာ ဘန္တေ တတ္ထ ဘဂဝတာ ဥပ္ပာဒကကမ္မအာယုပ္ပမာဏဝါရော ဝိတ္ထာရေန ဝိဘဇိတွာ ဒေသိတော.

Reply: “Having given gifts, undertaken virtuous conduct, and performed the Uposatha observance, where are they reborn? Having given gifts, undertaken virtuous conduct, and performed the Uposatha observance, some are reborn into the companionship of wealthy nobles, some into the companionship of wealthy brahmins, some into the companionship of wealthy householders, some into the companionship of the devas of the Four Great Kings, some into the companionship of the Tāvatiṃsa devas, some into the companionship of the Yāma devas, some into the companionship of the Tusita devas.” Beginning thus, venerable sir, the Blessed One there analyzed and taught in detail the section on generating kamma and the measure of lifespan.

ဥက္ခိတ္တာ [Pg.51] ပုညတေဇေန, ကာမရူပဂတိံ ဂတာ;

ဘဝဂ္ဂတမ္ပိ သမ္ပတ္တာ, ပုနာဂစ္ဆန္တိ ဒုဂ္ဂတိံ –

Cast up by the power of merit, they go to destinations in the realms of sensual desire and form; even reaching the peak of existence, they return again to a bad destination.

ဓာတုကထာ

Dhātukathā

ပုစ္ဆာ – တေနာဝုသော [Pg.52] ဘဂဝတာ အဋ္ဌာရသဟိ ဗုဒ္ဓဓမ္မေဟိ သမန္နာဂတေန အဘိဓမ္မေ အဋ္ဌာရသဟိ ဝိဘင်္ဂေဟိ ပဋိမဏ္ဍိတံ ဒုတိယံ ဝိဘင်္ဂပ္ပကရဏံ ဒေသေတွာ တဒနန္တရံ ဓာတုကထံ နာမ တတိယံ ပကရဏံ ကထံ ဝိဘဇိတွာ ဒေသိတံ.

Question: Friend, after the Blessed One, endowed with the eighteen qualities of a Buddha, taught the second treatise of the Abhidhamma, the Vibhaṅga, which is adorned with eighteen analyses, how did he then analyze and teach the third treatise, named the Dhātukathā?

ဝိဿဇ္ဇနာ – တတိယံ ဘန္တေ ဓာတုကထံ နာမ အဘိဓမ္မပိဋကံ ‘‘သင်္ဂဟော အသင်္ဂဟော, သင်္ဂဟိတေန အသင်္ဂဟိတံ, အသင်္ဂဟိတေန သင်္ဂဟိတံ, သင်္ဂဟိတေန သင်္ဂဟိတံ, အသင်္ဂဟိတေန အသင်္ဂဟိတံ. သမ္ပယောဂေါ ဝိပ္ပယောဂေါ, သမ္ပယုတ္တေန ဝိပ္ပယုတ္တံ, ဝိပ္ပယုတ္တေန သမ္ပယုတ္တံ, သမ္ပယုတ္တေန သမ္ပယုတ္တံ, ဝိပ္ပယုတ္တေန ဝိပ္ပယုတ္တံ. သင်္ဂဟိတေန သမ္ပယုတ္တံ ဝိပ္ပယုတ္တံ, သမ္ပယုတ္တေန သင်္ဂဟိတံ အသင်္ဂဟိတံ, အသင်္ဂဟိတေန သမ္ပယုတ္တံ ဝိပ္ပယုတ္တံ, ဝိပ္ပယုတ္တေန သင်္ဂဟိတံ အသင်္ဂဟိတ’’န္တိ ဧဝမာဒိနာ ပဉ္စ မာတိကာယော ပဌမံ နိက္ခိပိတွာ သင်္ဂဟာသင်္ဂဟာဒီဟိ စုဒ္ဒသဟိ နယေဟိ ဘဂဝတာ ဝိတ္ထာရတော ဝိဘဇိတွာ ဒေသိတံ.

Reply: Venerable sir, the third book in the Abhidhamma Piṭaka, named the Dhātukathā, was first laid out with five matrices, such as: 'Inclusion, non-inclusion; what is not included by what is included; what is included by what is not included; what is included by what is included; what is not included by what is not included. Association, dissociation; what is dissociated by what is associated; what is associated by what is dissociated; what is associated by what is associated; what is dissociated by what is dissociated. What is associated and dissociated by what is included; what is included and not included by what is associated; what is associated and dissociated by what is not included; what is included and not included by what is dissociated.' Then, the Blessed One expounded it in detail through fourteen methods, such as inclusion and non-inclusion.

ပုဂ္ဂလပညတ္တိ

Puggalapaññatti

ပုစ္ဆာ – တေနာဝုသော [Pg.54] ဘဂဝတာ သဗ္ဗဓာတုကုသလေန အဘိဓမ္မပိဋကေ တတိယံ ဓာတုကထာပကရဏံ ဒေသေတွာ တဒနန္တရံ စတုတ္ထံ ပုဂ္ဂလပညတ္တိပ္ပကရဏံ ကထံ ဝိဘဇိတွာ ဒေသိတံ.

Question: Friend, after the Blessed One, skilled in all elements, taught the third treatise, the Dhātukathā, in the Abhidhamma Piṭaka, how did he subsequently teach the fourth treatise, the Puggalapaññatti, dividing it?

ဝိဿဇ္ဇနာ – အဘိဓမ္မပိဋကေ ဘန္တေ စတုတ္ထံ ပုဂ္ဂလပညတ္တိပ္ပကရဏံ ‘‘ဆ ပညတ္တိယော ခန္ဓပညတ္တိ အာယတနပညတ္တိ ဓာတုပညတ္တိ သစ္စပညတ္တိ ဣန္ဒြိယပညတ္တိ ပုဂ္ဂလပညတ္တိ. ကိတ္တာဝတာ ခန္ဓာနံ ခန္ဓပညတ္တိ, ယာဝတာ ပဉ္စက္ခန္ဓာ, ရူပက္ခန္ဓော ဝေဒနာက္ခန္ဓော သညာက္ခန္ဓော သင်္ခါရက္ခန္ဓော ဝိညာဏက္ခန္ဓော. ဧတ္တာဝတာ ခန္ဓာနံ ခန္ဓပညတ္တီ’’တိ ဧဝမာဒိနာ ခန္ဓာယတနဓာတုသစ္စဣန္ဒြိယပညတ္တိယော သံခိတ္တေန ဥဒ္ဒိသိတွာ ပုဂ္ဂလပညတ္တိံ စ ဧကကဒုကတိကစတုက္ကပဉ္စကဆက္ကသတ္တကအဋ္ဌကနဝကဒသကဝသေန ဝိတ္ထာရတော ဝိဘဇိတွာ ဘဂဝတာ ဒေသိတာ.

Reply: Venerable sir, in the Abhidhamma Piṭaka, the fourth treatise, the Puggalapaññatti, was taught by the Blessed One, beginning with: 'There are six designations: the designation of aggregates, the designation of sense bases, the designation of elements, the designation of truths, the designation of faculties, and the designation of persons. To what extent is the designation of aggregates? It is as far as the five aggregates: the aggregate of form, the aggregate of feeling, the aggregate of perception, the aggregate of formations, and the aggregate of consciousness. To this extent is the designation of aggregates.' In this way, having briefly indicated the designations of aggregates, sense bases, elements, truths, and faculties, the Blessed One expounded the designation of persons in detail, dividing it into ones, twos, threes, fours, fives, sixes, sevens, eights, nines, and tens.

ကထာဝတ္ထု

Kathāvatthu

ပုစ္ဆာ – တေနာဝုသော [Pg.56] ဘဂဝတာ သဗ္ဗပရမတ္ထပညတ္တိဓမ္မကုသလေန အဘိဓမ္မပိဋကေ စတုတ္ထံ ပုဂ္ဂလပညတ္တိပ္ပကရဏံ ဒေသေတွာ တဒနန္တရံ ပဉ္စမံ ကထာဝတ္ထုပ္ပကရဏံ ကထံ ဒေသိတံ.

Question: Friend, after the Blessed One, skilled in all ultimate realities and designated phenomena, had expounded the fourth treatise, the Puggalapaññatti, in the Abhidhamma Piṭaka, how did he subsequently expound the fifth treatise, the Kathāvatthu?

ဝိဿဇ္ဇနာ – သဗ္ဗပရမတ္ထပညတ္တိဓမ္မကုသလေန ဘန္တေ ဘဂဝတာ လောကေ အဂ္ဂပုဂ္ဂလေန အဘိဓမ္မပိဋကေ စတုတ္ထံ ပုဂ္ဂလပညတ္တိပ္ပကရဏံ ဒေသေတွာ တဒနန္တရံ ကထာဝတ္ထုဒေသနာယ ဝါရေ သမ္ပတ္တေ ‘‘အနာဂတေ မမ သာဝကော မောဂ္ဂလိပုတ္တတိဿတ္ထေရော နာမ ဥပ္ပန္နံ သာသနမလံ သောဓေတွာ တတိယသင်္ဂီတိံ ကရောန္တော ဘိက္ခုသံဃဿ မဇ္ဈေ နိသိန္နော သကဝါဒေ ပဉ္စ သုတ္တသတာနိ ပရဝါဒေ ပဉ္စာတိ သုတ္တသဟဿံ သမောဓာနေတွာ, ဣမံ ပကရဏံ ဘာဇေဿတီ’’တိ တဿောကာသံ ကရောန္တေန ပုဂ္ဂလဝါရေ အဋ္ဌမုခါ ဝါဒယုတ္တိံ အာဒိံ ကတွာ သဗ္ဗကထာမဂ္ဂေသု အသမ္ပုဏ္ဏဘာဏဝါရတ္ထာယ တန္တိယာ မာတိကာ နိက္ခေပမတ္တေန ပဉ္စမံ ကထာဝတ္ထုပ္ပကရဏံ သံခေပတော ဒေသိတံ.

Reply: Venerable sir, the Blessed One, the most excellent person in the world, skilled in all ultimate realities and designated phenomena, having taught the fourth treatise, the Puggalapaññatti, in the Abhidhamma Piṭaka, and upon reaching the occasion for the exposition of the Kathāvatthu, declared: 'In the future, my disciple named the Elder Moggaliputtatissa will arise, cleanse the impurities that have arisen in the Dispensation, convene the Third Council, and while seated amidst the community of monks, compile a thousand discourses—five hundred from his own doctrine and five hundred from opposing doctrines—and expound this treatise.' Granting this opportunity, beginning with the eight-faced method of debate in the section on persons, and for the sake of the unfulfilled recitation rounds in all paths of discussion, the fifth treatise, the Kathāvatthu, was briefly taught by merely laying out the matrix of the text.

ပုစ္ဆာ – အဓုနာ [Pg.57] ပါကဋံ ပနာဝုသော ဝိတ္ထာရံ ကထာဝတ္ထုပ္ပကရဏံ ကဒါ ကေန ကတ္ထ ကထဉ္စ ဝိတ္ထာရတော ဝိဘဇိတွာ ဒေသိတံ.

Question: But now, friend, when, by whom, where, and how was the now-manifest and extensive Kathāvatthu treatise analyzed and taught in detail?

ဝိဿဇ္ဇနာ – တံ ခေါ ဘန္တေ ဘဂဝတော နယမုခံ နိဿာယ အာယသ္မတာ မဟာမောဂ္ဂလိပုတ္တတိဿတ္ထေရေန တတိယသံဂီတိကာလေ ပါဋလိပုတ္တေ အသောကာရာမေ သဋ္ဌိဘိက္ခုသတသဟဿာနံ သမာဂမေ ဘဂဝတာ ဒိန္နနယဝသေန တထာဂတေန ဌပိတမာတိကံ ဝိဘဇန္တေန သကဝါဒေ ပဉ္စသုတ္တသတာနိ ပရဝါဒေ ပဉ္စာတိ သုတ္တသဟဿံ အာဟရိတွာ ဣဒံ ပရဝါဒမထနံ အဓုနာ ပါကဋံ ကထာဝတ္ထုပ္ပကရဏံ ဝိတ္ထာရတော ဝိဘဇိတွာ ဒေသိတံ.

Reply: Venerable sir, relying on the gateway to the method of the Blessed One, the Venerable Mahāmoggaliputtatissa Thera, during the time of the Third Council at the Asokārāma in Pāṭaliputta, in the assembly of sixty hundred thousand monks, analyzing the matrix established by the Tathāgata according to the method given by the Blessed One, bringing forth a thousand discourses—five hundred in his own doctrine and five hundred in opposing doctrines—extensively analyzed and taught in detail this refutation of opposing doctrines, the Kathāvatthu, which is now manifest.

ပုစ္ဆာ – ကတိ [Pg.62] အာဝုသော တတ္ထ ကထာယော တေန အာယသ္မတာ မဟာမောဂ္ဂလိပုတ္တတိဿတ္ထေရေန ဝိတ္ထာရတော ဝိဘဇိတွာ ကထိတာ.

Question: Friend, how many discussions were analyzed and spoken of in detail there by the Venerable Mahāmoggaliputtatissa Thera?

ဝိဿဇ္ဇနာ – တတ္ထ ဘန္တေ ဝါစနာမဂ္ဂတော ဒွေ စ သတာနိ သတ္တဝီသတိ စ ကထာယော အာယသ္မတာ မဟာမောဂ္ဂလိပုတ္တတိဿတ္ထေရေန ဝိတ္ထာရတော ဝိဘဇိတွာ ကထိတာ.

Reply: There, Venerable sir, by way of the path of recitation, two hundred and twenty-seven discussions were analyzed and spoken of in detail by the Venerable Mahāmoggaliputtatissa Thera.

ပုဂ္ဂလကထာ

The Discussion on Persons

ပုစ္ဆာ – ကထဉ္စာဝုသော [Pg.63] တတ္ထ ပဌမာ ပုဂ္ဂလကထာ အာယသ္မတာ မဟာမောဂ္ဂလိပုတ္တတိဿတ္ထေရေန ဝိတ္ထာရတော ဝိဘဇိတွာ ကထိတာ.

Question: And how, friend, was the first discussion on persons analyzed and expounded in detail there by the Venerable Mahāmoggaliputtatissa Thera?

ဝိဿဇ္ဇနာ – ပုဂ္ဂလော ဥပလဗ္ဘတိ သစ္စိကဋ္ဌပရမတ္ထေနာတိ, အာမန္တာ. ယော သစ္စိကဋ္ဌော ပရမတ္ထော, တတော သော ပုဂ္ဂလော ဥပလဗ္ဘတိ သစ္စိကဋ္ဌပရမတ္ထေနာတိ, န ဟေဝံ ဝတ္တဗ္ဗေ. အာဇာနာဟိ နိဂ္ဂဟံ ဟဉ္စိ ပုဂ္ဂလော ဥပလဗ္ဘတိ သစ္စိကဋ္ဌပရမတ္ထေန, တေန ဝတ ရေ ဝတ္တဗ္ဗေ ‘‘ယော သစ္စိကဋ္ဌော ပရမတ္ထော, တတော သော ပုဂ္ဂလော ဥပလဗ္ဘတိ သစ္စိကဋ္ဌပရမတ္ထေနာ’’တိ. ယံ တတ္ထ ဝဒေသိ ‘‘ဝတ္တဗ္ဗေ ခေါ ‘ပုဂ္ဂလော ဥပလဗ္ဘတိ သစ္စိကဋ္ဌပရမတ္ထေန’, နော စ ဝတ္တဗ္ဗေ ‘ယော သစ္စိကဋ္ဌော ပရမတ္ထော, တတော သော ပုဂ္ဂလော ဥပလဗ္ဘတိ သစ္စိကဋ္ဌပရမတ္ထေနာ’’တိ, မိစ္ဆာတိ ဧဝမာဒိနာ ဘန္တေ တတ္ထ ပဌမာ ပုဂ္ဂလကထာ ပဉ္စ ဘာဏဝါရမတ္တာယ တန္တိယာ အာယသ္မတာ မဟာမောဂ္ဂလိပုတ္တတိဿတ္ထေရေန ဝိတ္ထာရတော ဝိဘဇိတွာ ကထိတာ.

Reply: 'Is a person found in the real and ultimate sense?' 'Yes.' 'Whatever is the real and ultimate meaning, is that person found therein in the real and ultimate sense?' 'It should not be said thus.' 'Understand the refutation: if a person is found in the real and ultimate sense, then indeed it should be said, “Whatever is the real and ultimate meaning, that person is found therein in the real and ultimate sense.” That which you say there—“It should be said that ‘a person is found in the real and ultimate sense,’ but it should not be said that ‘Whatever is the real and ultimate meaning, that person is found therein in the real and ultimate sense’” —is wrong.' In this way, venerable sir, the first discussion on persons, a text of about five recitation rounds, was extensively analyzed and expounded there by the Venerable Mahāmoggaliputtatissa Thera.

အညာဏကထာ

The Discussion on Ignorance

ပုစ္ဆာ – အဘိဓမ္မပိဋကေ [Pg.64] အာဝုသော ကထာဝတ္ထုပ္ပကရဏေ ဒုတိယဝဂ္ဂေ ဒုတိယာ အညာဏကထာ အာယသ္မတာ မဟာမောဂ္ဂလိပုတ္တတိဿတ္ထေရေန ကထံ ဝိတ္ထာရတော ဝိဘဇိတွာ ကထိတာ.

Question: Friend, in the Abhidhamma Piṭaka, in the Kathāvatthu treatise, in the second chapter, how was the second discussion on ignorance analyzed and expounded in detail by the Venerable Mahāmoggaliputtatissa Thera?

ဝိဿဇ္ဇနာ – အဘိဓမ္မပိဋကေ ဘန္တေ ပဉ္စမေ ကထာဝတ္ထုပ္ပကရဏေ ဒုတိယဝဂ္ဂေ ဒုတိယာ အညာဏကထာ ‘‘အတ္ထိ အရဟတော အညာဏန္တိ, အာမန္တာ. အတ္ထိ အရဟတော အဝိဇ္ဇာ အဝိဇ္ဇောဃော အဝိဇ္ဇာယောဂေါ အဝိဇ္ဇာနုသယော အဝိဇ္ဇာပရိယုဋ္ဌာနံ အဝိဇ္ဇာသံယောဇနံ အဝိဇ္ဇာနီဝရဏန္တိ, န ဟေဝံ ဝတ္တဗ္ဗေ. နတ္ထိ အရဟတော အဝိဇ္ဇာ အဝိဇ္ဇောဃော အဝိဇ္ဇာယောဂေါ အဝိဇ္ဇာနုသယော အဝိဇ္ဇာပရိယုဋ္ဌာနံ အဝိဇ္ဇာသံယောဇနံ အဝိဇ္ဇာနိဝရဏန္တိ, အာမန္တာ. ဟဉ္စိ နတ္ထိ အရဟတော အဝိဇ္ဇာ အဝိဇ္ဇောဃော အဝိဇ္ဇာယောဂေါ အဝိဇ္ဇာနုသယော အဝိဇ္ဇာပရိယုဋ္ဌာနံ အဝိဇ္ဇာသံယောဇနံ အဝိဇ္ဇာနီဝရဏံ, နော စ ဝတ ရေ ဝတ္တဗ္ဗေ ‘‘အတ္ထိ အရဟတော အညာဏ’’န္တိ ဧဝမာဒိနာ အာယသ္မတာ မဟာမောဂ္ဂလိပုတ္တတိဿတ္ထေရေန ဝိတ္ထာရတော ဝိဘဇိတွာ ဘာသိတာ.

Reply: In the Abhidhamma Piṭaka, venerable sir, in the fifth treatise, the Kathāvatthu, in the second chapter, the second discussion on ignorance: 'Is there ignorance in an arahant?' 'Yes.' 'Is there in an arahant nescience, the flood of nescience, the yoke of nescience, the underlying tendency to nescience, the obsession of nescience, the fetter of nescience, the hindrance of nescience?' 'It should not be said thus.' 'Is there not in an arahant nescience, the flood of nescience, the yoke of nescience, the underlying tendency to nescience, the obsession of nescience, the fetter of nescience, the hindrance of nescience?' 'Yes.' 'If there is not in an arahant nescience, the flood of nescience, the yoke of nescience, the underlying tendency to nescience, the obsession of nescience, the fetter of nescience, the hindrance of nescience, then indeed it should not be said, “There is ignorance in an arahant.”' In this way, it was analyzed in detail and spoken of by the Venerable Mahāmoggaliputtatissa Thera.

အသညကထာ

The Discussion on the Non-percipient

ပုစ္ဆာ – အဘိဓမ္မပိဋကေ [Pg.67] အာဝုသော ပဉ္စမေ ကထာဝတ္ထုပ္ပကရဏေ တတိယဝဂ္ဂေ ဧကာဒသမာ အသညကထာ အာယသ္မတာ မဟာမောဂ္ဂလိပုတ္တတိဿတ္ထေရေန ကထံ ဝိတ္ထာရတော ဝိဘဇိတွာ ကထိတာ.

Question: Friend, in the Abhidhamma Piṭaka, in the fifth treatise, the Kathāvatthu, in the third chapter, how was the eleventh discussion on the non-percipient analyzed and expounded in detail by the Venerable Mahāmoggaliputtatissa Thera?

ဝိဿဇ္ဇနာ – အဘိဓမ္မပိဋကေ ဘန္တေ ပဉ္စမေ ကထာဝတ္ထုပ္ပကရဏေ တတိယဝဂ္ဂေ ဧကာဒသမာ အသညကထာ ‘‘အသညသတ္တေသု သညာ အတ္ထီတိ, အာမန္တာ. သညာဘဝေါ သညာဂတိ သညာသတ္တာဝါသော သညာသံသာရော သညာယောနိ သညတ္တဘာဝပဋိလာဘောတိ, န ဟေဝံ ဝတ္တဗ္ဗေ’’တိ ဧဝမာဒိနာ အာယသ္မတာ မဟာမောဂ္ဂလိပုတ္တတိဿတ္ထေရေန ဝိတ္ထာရတော ဝိဘဇိတွာ ကထိတာ.

Reply: In the Abhidhamma Piṭaka, venerable sir, in the fifth book, the Kathāvatthu, in the third chapter, the eleventh discussion on the non-percipient was analyzed in detail and expounded by the Venerable Mahāmoggaliputtatissa Thera, beginning thus: ‘Is there perception in non-percipient beings?’ ‘Yes.’ ‘Is there a becoming of perception, a destiny of perception, a dwelling of percipient beings, a round of perception, an origin of perception, a gaining of the state of perception?’ ‘It should not be said thus.’

အသညသတ္တေသု [Pg.68] သညာ အတ္ထိ.

In non-percipient beings, perception exists.

သညာဘဝေါ [Pg.69] သညာဂတိ သညာသတ္တာဝါသော သညာသံသာရော သညာယောနိ သညတ္တဘာဝပဋိလာဘော.

The becoming of perception, the destiny of perception, the dwelling of beings with perception, the round of perception, the origin of perception, the gaining of the state of perception.

န ဟေဝံ ဝတ္တဗ္ဗေ.

It should not be said thus.

နနု အသညဘဝေါ အသညဂတိ အသညသတ္တာဝါသော အသညသံသာရော အသညယောနိ အသညတ္တဘာဝပဋိလာဘော.

Is it not the case that there is the becoming of non-perception, the destiny of non-perception, the dwelling of non-percipient beings, the round of non-perception, the origin of non-perception, and the gaining of the state of non-perception?

ဟဉ္စိ [Pg.70] အသညဘဝေါ အသညဂတိ အသညသတ္တာဝါသော အသညသံသာရော အသညယောနိ အသညတ္တဘာဝပဋိလာဘော, နော စ ဝတ ရေ ဝတ္တဗ္ဗေ အသညသတ္တေသု သညာ အတ္ထိ.

If indeed there is the becoming of non-perception, the destiny of non-perception, the dwelling of non-percipient beings, the round of non-perception, the origin of non-perception, and the gaining of the state of non-perception, then it should certainly not be said that perception exists in non-percipient beings.

အသညသတ္တေသု သညာ အတ္ထိ.

In non-percipient beings, perception exists.

ပဉ္စဝေါကာရဘဝေါ ဂတိ သတ္တာဝါသော သံသာရော ယောနိ အတ္တဘာဝပဋိလာဘော.

The becoming of five constituents, destiny, the dwelling of beings, the round of existence, origin, and the gaining of an individual existence.

နနု [Pg.71] ဧကဝေါကာရဘဝေါ ဂတိ သတ္တာဝါသော သံသာရော ယောနိ အတ္တဘာဝပဋိလာဘော.

Is it not the case that there is the becoming of one constituent, destiny, the dwelling of beings, the round of existence, origin, and the gaining of an individual existence?

ဟဉ္စိ ဧကဝေါကာရဘဝေါ ဂတိ သတ္တာဝါသော သံသာရော ယောနိ အတ္တဘာဝပဋိလာဘော, နော စ ဝတ ရေ ဝတ္တဗ္ဗေ အသညသတ္တေသု သညာ အတ္ထိ.

If indeed there is the becoming of one constituent, destiny, the dwelling of beings, the round of existence, origin, and the gaining of an individual existence, then it should certainly not be said that perception exists in non-percipient beings.

ဆဋ္ဌဝဂ္ဂ

The Sixth Chapter

ပထဝီဓာတုသနိဒဿနာတိအာဒိကထာ

The Discussion Beginning with ‘The Earth Element is Visible’

ပုစ္ဆာ – ဆဋ္ဌဝဂ္ဂေ [Pg.72] ပန အာဝုသော အဋ္ဌမာ ပထဝီဓာတု သနိဒဿနာတိအာဒိကထာ အာယသ္မတာ မဟာမောဂ္ဂလိပုတ္တတိဿတ္ထေရေန ကထံ ဝိတ္ထာရတော ဝိဘဇိတွာ ကထိတာ.

Question: But, friend, in the sixth chapter, how was the eighth discussion, beginning with ‘The earth element is visible,’ analyzed in detail and expounded by the Venerable Mahāmoggaliputtatissa Thera?

ဝိဿဇ္ဇနာ – ဆဋ္ဌဝဂ္ဂေ ဘန္တေ အဋ္ဌမာ ပထဝီဓာတု သနိဒဿနာတိအာဒိကထာ ‘‘ပထဝီဓာတု သနိဒဿနာတိ အာမန္တာ. ရူပံ ရူပါယတနံ ရူပဓာတု နီလံ ပီတကံ လောဟိတကံ ဩဒါတံ စက္ခုဝိညေယျံ စက္ခုသ္မိံ ပဋိဟညတိ စက္ခုဿ အာပါထံ အာဂစ္ဆတီတိ, န ဟေဝံ ဝတ္တဗ္ဗေ’’တိ ဧဝမာဒိနာ အာယသ္မတာ မဟာမောဂ္ဂလိ ပုတ္တတိဿတ္ထေရေန ဝိတ္ထာရတော ဝိဘဇိတွာ ကထိတာ.

Reply: Venerable sir, in the sixth chapter, the eighth discussion, beginning with ‘The earth element is visible,’ was analyzed in detail and expounded by the Venerable Mahāmoggaliputtatissa Thera, beginning thus: ‘Is the earth element visible?’ ‘Yes.’ ‘Is it then form, the form-base, the form-element, blue, yellow, red, white, cognizable by the eye, striking against the eye, and coming into the range of the eye?’ ‘It should not be said thus.’

ပထဝီဓာတု [Pg.73] သနိဒဿနာ.

The earth element is visible.

စက္ခုဉ္စ [Pg.74] ပဋိစ္စ ပထဝီဓာတုဉ္စ ဥပ္ပဇ္ဇတိ စက္ခုဝိညာဏံ.

Dependent on the eye and the earth element, eye-consciousness arises.

တေန [Pg.75] ဟိ န ဝတ္တဗ္ဗံ စက္ခုဉ္စ ပဋိစ္စ ပထဝီဓာတုဉ္စ ဥပ္ပဇ္ဇတိ စက္ခုဝိညာဏံ.

In that case, it should not be said that dependent on the eye and the earth element, eye-consciousness arises.

အန္တရာဘဝကထာ

The Discussion on the Intermediate Existence

ပုစ္ဆာ – အဘိဓမ္မပိဋကေ အာဝုသော ပဉ္စမေ ကထာဝတ္ထုပ္ပကရဏေ အဋ္ဌမဝဂ္ဂေ ဒုတိယာ အန္တရာဘဝကထာ အာယသ္မတာ မဟာမောဂ္ဂလိပုတ္တတိဿတ္ထေရေန [Pg.76] ကထံ ဝိတ္ထာရတော ဝိဘဇိတွာ ကထိတာ.

Question: Friend, in the Abhidhamma Piṭaka, in the fifth book, the Kathāvatthu, in the eighth chapter, how was the second discussion on the intermediate existence analyzed in detail and expounded by the Venerable Mahāmoggaliputtatissa Thera?

ဝိဿဇ္ဇနာ – အဘိဓမ္မပိဋကေ ဘန္တေ ပဉ္စမေ ကထာဝတ္ထုပ္ပကရဏေ အဋ္ဌမဝဂ္ဂေ ဒုတိယာ အန္တရာဘဝကထာ ‘‘အတ္ထိ အန္တရာဘဝေါတိ, အာမန္တာ. ကာမဘဝေါတိ, န ဟေဝံ ဝတ္တဗ္ဗေ…ပေ… အတ္ထိ အန္တရာဘဝေါတိ, အာမန္တာ. ရူပဘဝေါတိ, န ဟေဝံ ဝတ္တဗ္ဗေ…ပေ… အတ္ထိ အန္တရာဘဝေါတိ, အာမန္တာ. အရူပဘဝေါတိ, န ဟေဝံ ဝတ္တဗ္ဗေ’’တိ ဧဝမာဒိနာ အာယသ္မတာ မဟာမောဂ္ဂလိပုတ္တတိဿတ္ထေရေန ဝိတ္ထာရတော ဝိဘဇိတွာ ကထိတာ.

Reply: Venerable sir, in the Abhidhamma Piṭaka, in the fifth book, the Kathāvatthu, in the eighth chapter, the second discussion on the intermediate existence was analyzed in detail and expounded by the Venerable Mahāmoggaliputtatissa Thera, beginning thus: ‘Is there an intermediate existence?’ ‘Yes.’ ‘Is it the sense-sphere existence?’ ‘It should not be said thus.’ … ‘Is there an intermediate existence?’ ‘Yes.’ ‘Is it the form-sphere existence?’ ‘It should not be said thus.’ … ‘Is there an intermediate existence?’ ‘Yes.’ ‘Is it the formless-sphere existence?’ ‘It should not be said thus.’

အတ္ထိ [Pg.77] အန္တရာဘဝေါ.

There is an intermediate existence.

န [Pg.78] ဟေဝံ ဝတ္တဗ္ဗေ.

It should not be said thus.

အတ္ထိ အန္တရာဘဝေါ.

There is an intermediate existence.

ကာမဘဝဿ [Pg.79] စ ရူပဘဝဿ စ အန္တရေ အတ္ထိ အန္တရာဘဝေါ.

Between the sense-sphere existence and the form-sphere existence, there is an intermediate existence.

န ဟေဝံ ဝတ္တဗ္ဗေ.

It should not be said thus.

ရူပဘဝဿ စ အရူပဘဝဿ စ အန္တရေ အတ္ထိ အန္တရာဘဝေါ.

Between the form-sphere existence and the formless-sphere existence, there is an intermediate existence.

ကာမဘဝဿ စ ရူပဘဝဿ စ အန္တရေ နတ္ထိ အန္တရာဘဝေါ.

Between the sense-sphere existence and the form-sphere existence, there is no intermediate existence.

ဟဉ္စိ [Pg.80] ကာမဘဝဿ စ ရူပဘဝဿ စ အန္တရေ နတ္ထိ အန္တရာဘဝေါ, နော စ ဝတ ရေ ဝတ္တဗ္ဗေ အတ္ထိ အန္တရာဘဝေါ.

If between the sense-sphere existence and the form-sphere existence there is no intermediate existence, then it should certainly not be said that there is an intermediate existence.

သဠာယတနုပ္ပတ္တိကထာ

The Discussion on the Arising of the Six Sense Bases

ပုစ္ဆာ – အဘိဓမ္မပိဋကေ အာဝုသော ပဉ္စမေ ကထာဝတ္ထုပ္ပကရဏေ စုဒ္ဒသမဝဂ္ဂေ ဒုတိယာ သဠာယတနုပ္ပတ္တိကထာ အာယသ္မတာ မဟာမောဂ္ဂလိပုတ္တတိဿတ္ထေရေန ကထံ ဝိတ္ထာရတော ဝိဘဇိတွာ ဒေသိတာ.

Question: Friend, in the Abhidhamma Piṭaka, in the fifth book, the Kathāvatthu, in the fourteenth chapter, how was the second discussion on the arising of the six sense bases analyzed in detail and taught by the Venerable Mahāmoggaliputtatissa Thera?

ဝိဿဇ္ဇနာ – အဘိဓမ္မပိဋကေ ဘန္တေ ပဉ္စမေ ကထာဝတ္ထုပ္ပကရဏေ စုဒ္ဒသမေဝဂ္ဂေ ဒုတိယာ သဠာယတနုပ္ပတ္တိကထာ ‘‘သဠာယတနံ အပုဗ္ဗံ အစရိမံ မာတုကုစ္ဆိသ္မိံ သဏ္ဌာတီတိ, အာမန္တာ. သဗ္ဗင်္ဂပစ္စင်္ဂီ အဟီနိန္ဒြိယော မာတုကုစ္ဆိသ္မိံ ဩက္ကမတီတိ, န ဟေဝံ ဝတ္တဗ္ဗေ’’တိ ဧဝမာဒိနာ [Pg.81] အာယသ္မတာ မဟာမောဂ္ဂလိပုတ္တတိဿတ္ထေရေန ဝိတ္ထာရတော ဝိဘဇိတွာ ကထိတာ.

Reply: Venerable sir, in the Abhidhamma Piṭaka, in the fifth book, the Kathāvatthu, in the fourteenth chapter, the second discussion on the origination of the six sense bases was taught in detail by the venerable elder Mahāmoggalliputtatissa, having analyzed it, beginning thus: “Are the six sense bases established in the mother’s womb without prior or subsequent occurrence?” “Yes.” “Does a being with all major and minor limbs, with unimpaired faculties, descend into the mother’s womb?” “This should not be said.”

သဠာယတနံ [Pg.82] အပုဗ္ဗံ အစရိမံ မာတုကုစ္ဆိသ္မိံ သဏ္ဌာတိ.

The six sense bases are established in the mother’s womb without prior or subsequent occurrence.

သဗ္ဗင်္ဂပ္ပစ္စင်္ဂီ အဟီနိန္ဒြိယော မာတုကုစ္ဆိသ္မိံ ဩက္ကမတိ.

A being with all major and minor limbs, with unimpaired faculties, descends into the mother’s womb.

န [Pg.83] ဟေဝံ ဝတ္တဗ္ဗေ.

This should not be said.

ဥပပတ္တေသိယေန စိတ္တေန စက္ခာယတနံ သဏ္ဌာတိ.

With rebirth-linking consciousness, the eye-base is established.

ဥပပတ္တေသိယေန စိတ္တေန ဟတ္ထာ သဏ္ဌန္တိ, ပါဒါ သဏ္ဌန္တိ, သီသံ သဏ္ဌာတိ, ကဏ္ဏော သဏ္ဌာတိ, နာသိကာ သဏ္ဌာတိ, မုခံ သဏ္ဌာတိ, ဒန္တာ သဏ္ဌန္တိ.

With rebirth-linking consciousness, the hands are established, the feet are established, the head is established, the ear is established, the nose is established, the mouth is established, the teeth are established.

န [Pg.84] ဟေဝံ ဝတ္တဗ္ဗေ.

This should not be said.

ပုစ္ဆာ – တေနာဝုသော [Pg.85] ဘဂဝတာ ယမကပါဋိဟီရာဝသာနေ တာဝတိံသဒေဝလောကံ ဂန္တွာ ဒသသဟဿလောကဓာတူဟိ အာဂမ္မ သန္နိသိန္နာနံ ဒေဝါနံ အဘိဓမ္မဒေသနံ ဒေသေန္တေန ပဌမံ အဘိဓမ္မပိဋကေ ပဉ္စပ္ပကရဏာနိ ဒေသေတွာ တဒနန္တရံ ဆဋ္ဌံ ယမကပ္ပကရဏံ ဒေသေန္တေန ကတိ ယမကပ္ပကရဏာနိ ဝိဘဇိတွာ ဒေသိတာနိ.

Question: Friend, after the Blessed One concluded the twin miracle, having gone to the Tāvatiṃsa deva world and teaching the Abhidhamma to the devas who had gathered from ten thousand world-systems, having first taught five treatises of the Abhidhamma Piṭaka, and after that teaching the sixth treatise, the Yamaka, how many Yamaka treatises were analyzed and taught?

ဝိဿဇ္ဇနာ – ဘဂဝတာ ဘန္တေ ယမဿ ဝိသယာတီတေန ယမကပါဋိဟီရာဝသာနေ တာဝတိံသဒေဝလောကံ ဂန္တွာ တတ္ထ ဒသသဟဿလောကဓာတူဟိ အာဂမ္မ သန္နိသိန္နာနံ ဒေဝတာနံ အဘိဓမ္မပိဋကံ ဒေသေန္တေန အဘိဓမ္မပိဋကေ ပူရိမာနိ ပဉ္စပ္ပကရဏာနိ ဒေသေတွာ တဒနန္တရံ ဆဋ္ဌံ ယမကပ္ပကရဏံ မူလယမကံ ခန္ဓယမကံ အာယတနယမကံ ဓာတုယမကံ သစ္စယမကံ သင်္ခါရယမကံ အနုသယယမကံ စိတ္တယမကံ ဓမ္မယမကံ ဣန္ဒြိယယမကန္တိ ဒသ ယမကပ္ပကရဏာနိ ဝိတ္ထာရတော ဝိဘဇိတွာ ဒေသိတာနိ.

Reply: Venerable sir, by the Blessed One, who has transcended the sphere of Yama, at the conclusion of the twin miracle, having gone to the Tāvatiṃsa deva world and there teaching the Abhidhamma Piṭaka to the deities who had gathered from ten thousand world-systems, after teaching the first five treatises in the Abhidhamma Piṭaka, he then taught the sixth treatise, the Yamaka, analyzing and explaining in detail the ten Yamaka treatises: the Root Yamaka, the Aggregate Yamaka, the Sense-Base Yamaka, the Element Yamaka, the Truth Yamaka, the Formation Yamaka, the Underlying Tendency Yamaka, the Mind Yamaka, the Dhamma Yamaka, and the Faculty Yamaka.

မူလယမက

The Root Yamaka

ပုစ္ဆာ – ကထဉ္စာဝုသော [Pg.86] တတ္ထ ဘဂဝတာ ပဌမံ မူလယမကံ ဝိတ္ထာရတော ဝိဘဇိတွာ ဒေသိတံ.

Question: And how, friend, was the first Root Yamaka analyzed and taught in detail there by the Blessed One?

ဝိဿဇ္ဇနာ – ယေ ကေစိ ကုသလာ ဓမ္မာ, သဗ္ဗေ တေ ကုသလမူလာ. ယေ ဝါ ပန ကုသလမူလာ, သဗ္ဗေ တေ ဓမ္မာ ကုသလာ. ယေ ကေစိ ကုသလာ ဓမ္မာ, သဗ္ဗေ တေ ကုသလမူလေန ဧကမူလာ. ယေ ဝါ [Pg.87] ပန ကုသလမူလေန ဧကမူလာ, သဗ္ဗေ တေ ဓမ္မာ ကုသလာ. ယေ ကေစိ ကုသလမူလေန ဧကမူလာ ဓမ္မာ, သဗ္ဗေ တေ ဓမ္မာ ကုသလမူလေန အညမညမူလာ. ယေ ဝါ ပန ကုသလမူလေန အညမညမူလာ, သဗ္ဗေ တေ ဓမ္မာ ကုသလာတိ ဧဝမာဒိနာ ဘန္တေ တတ္ထ ဘဂဝတာ ပဌမံ မူလယမကံ ဗာဝီသတိယာ စ တိကေဟိ ဒုကသတေန စ ဝိတ္ထာရတော ဝိဘဇိတွာ ဒေသိတံ.

Reply: “Whatever wholesome states there are, all of them are rooted in wholesome roots. And whatever are rooted in wholesome roots, all those states are wholesome. Whatever wholesome states there are, all of them are of one root with a wholesome root. And whatever are of one root with a wholesome root, all those states are wholesome. Whatever states are of one root with a wholesome root, all those states are mutually rooted with a wholesome root. And whatever are mutually rooted with a wholesome root, all those states are wholesome.” In this way, venerable sir, the first Root Yamaka was explained in detail there by the Blessed One with twenty-two triads and one hundred dyads.

ယေ ကေစိ ကုသလာ ဓမ္မာ, သဗ္ဗေ တေ ကုသလမူလာ.

Whatever wholesome states there are, all of them are rooted in wholesome roots.

ယေ ကေစိ ကုသလာ ဓမ္မာ, သဗ္ဗေ တေ ကုသလမူလာတိ, တီဏေဝ ကုသလမူလာနိ အဝသေသာ ကုသလာ ဓမ္မာ, န ကုသလမူလာ, ယေ ဝါ ပန ကုသလမူလာ, သဗ္ဗေ တေ ဓမ္မာ ကုသလာတိ, အာမန္တာ –

“Are all wholesome states wholesome roots?” “Only three are wholesome roots; the remaining wholesome states are not wholesome roots.” “But whatever are wholesome roots, are all those states wholesome?” “Yes.”

ခန္ဓယမက

The Aggregate Yamaka

ပုစ္ဆာ – အဘိဓမ္မပိဋကေ [Pg.88] အာဝုသော ဆဋ္ဌေ ယမကပ္ပကရဏေ ဒုတိယံ ခန္ဓယမကံ ဘဂဝတာ ကထံ ဝိတ္ထာရတော ဝိဘဇိတွာ ဒေသိတံ.

Question: Friend, in the Abhidhamma Piṭaka, in the sixth book, the Yamaka, how was the second, the Aggregate Yamaka, explained in detail by the Blessed One?

ဝိဿဇ္ဇနာ – အဘိဓမ္မပိဋကေ ဘန္တေ ဆဋ္ဌေ ယမကပ္ပကရဏေ ဒုတိယံ ခန္ဓယမကံ ‘‘ပဉ္စက္ခန္ဓာ – ရူပက္ခန္ဓော ဝေဒနာက္ခန္ဓော သညာက္ခန္ဓော သင်္ခါရက္ခန္ဓော ဝိညာဏက္ခန္ဓော. ရူပံ ရူပက္ခန္ဓော, ရူပက္ခန္ဓော ရူပံ. ဝေဒနာ ဝေဒနာက္ခန္ဓော, ဝေဒနာက္ခန္ဓော ဝေဒနာ. သညာ သညာက္ခန္ဓော, သညာက္ခန္ဓော သညာ. သင်္ခါရာ သင်္ခါရက္ခန္ဓော, သင်္ခါရက္ခန္ဓော သင်္ခါရာ. ဝိညာဏံ ဝိညာဏက္ခန္ဓော, ဝိညာဏက္ခန္ဓော ဝိညာဏ’’န္တိ ဧဝမာဒိနာ ဘဂဝတာ ပဏ္ဏတ္တိဝါရပဝတ္တိဝါရပရိညာဝါရသင်္ခါတေဟိ တီဟိ ဝါရေဟိ ဝိတ္ထာရတော ဝိဘဇိတွာ ဒေသိတံ.

Reply: In the Abhidhamma Piṭaka, venerable sir, in the sixth book, the Yamaka, the second, the Aggregate Yamaka, was explained in detail by the Blessed One with three sections—the designation section, the occurrence section, and the full understanding section—beginning thus: “The five aggregates—the form aggregate, the feeling aggregate, the perception aggregate, the formations aggregate, the consciousness aggregate. Form is the form aggregate, the form aggregate is form. Feeling is the feeling aggregate, the feeling aggregate is feeling. Perception is the perception aggregate, the perception aggregate is perception. Formations are the formations aggregate, the formations aggregate are formations. Consciousness is the consciousness aggregate, the consciousness aggregate is consciousness.”

အာယတနယမက

The Sense-Base Yamaka

ပုစ္ဆာ – အဘိဓမ္မပိဋကေ [Pg.89] အာဝုသော ဆဋ္ဌေ ယမကပ္ပကရဏေ တတိယံ အာယတနယမကံ ဘဂဝတာ ကထံ ဝိတ္ထာရတော ဝိဘဇိတွာ ဒေသိတံ.

Question: Friend, in the Abhidhamma Piṭaka, in the sixth book, the Yamaka, how was the third, the Sense-Base Yamaka, explained in detail by the Blessed One?

ဝိဿဇ္ဇနာ – အဘိဓမ္မပိဋကေ ဘန္တေ ဆဋ္ဌေ ယမကပ္ပကရဏေ တတိယံ အာယတနယမကံ ‘‘ဒွါဒသာယတနာနိ – စက္ခာယတနံ သောတာယတနံ ဃာနာယတနံ ဇိဝှာယတနံ ကာယာယတနံ ရူပါယတနံ သဒ္ဒါယတနံ ဂန္ဓာယတနံ ရသာယတနံ ဖောဋ္ဌဗ္ဗာယတနံ မနာယတနံ ဓမ္မာယတနံ. စက္ခု စက္ခာယတနံ, စက္ခာယတနံ စက္ခု. သောတံ သောတာယတနံ, သောတာယတနံ သောတ’’န္တိ ဧဝမာဒိနာ ပဏ္ဏတ္တိဝါရပဝတ္တိဝါရပရိညာဝါရသင်္ခါတေဟိ တီဟိ ဝါရေဟိ ဘဂဝတာ ဝိတ္ထာရတော ဝိဘဇိတွာ ဒေသိတံ.

Reply: In the Abhidhamma Piṭaka, venerable sir, in the sixth book, the Yamaka, the third, the Sense-Base Yamaka, was explained in detail by the Blessed One with three sections known as the designation section, the occurrence section, and the full understanding section, beginning thus: “Twelve sense bases—the eye-base, ear-base, nose-base, tongue-base, body-base, form-base, sound-base, smell-base, taste-base, tangible-object-base, mind-base, and mind-object-base. The eye is the eye-base, the eye-base is the eye. The ear is the ear-base, the ear-base is the ear…”

ဓာတုယမက

The Element Yamaka

ပုစ္ဆာ – အဘိဓမ္မပိဋကေ [Pg.90] အာဝုသော ဆဋ္ဌေ ယမကပ္ပကရဏေ ဒသသု ယမကေသု စတုတ္ထံ ဓာတုယမကံ ဘဂဝတာ ကထံ ဝိတ္ထာရတော ဝိဘဇိတွာ ဒေသိတံ.

Question: Friend, in the Abhidhamma Piṭaka, in the sixth book, the Yamaka, among the ten Yamakas, how did the Blessed One explain in detail the fourth, the Element Yamaka?

ဝိဿဇ္ဇနာ – အဘိဓမ္မပိဋကေ [Pg.91] ဘန္တေ ဆဋ္ဌေ ယမကပ္ပကရဏေ ဒသသု ယမကေသု စတုတ္ထံ ဓာတုယမကံ ‘‘အဋ္ဌာရသ ဓာတုယော – စက္ခုဓာတု သောတဓာတု ဃာနဓာတု ဇိဝှာဓာတု ကာယဓာတု ရူပဓာတု သဒ္ဒဓာတု ဂန္ဓဓာတု ရသဓာတု ဖောဋ္ဌဗ္ဗဓာတု စက္ခုဝိညာဏဓာတု သောတဝိညာဏဓာတု ဃာနဝိညာဏဓာတု ဇိဝှာဝိညာဏဓာတု ကာယဝိညာဏဓာတု မနောဓာတု မနောဝိညာဏဓာတု ဓမ္မဓာတူ’’တိ ဧဝမာဒိနာ ဘဂဝတာ ပဏ္ဏတ္တိဝါရပဝတ္တိဝါရပရိညာဝါရသင်္ခါတေဟိ တီဟိ မဟာဝါရေဟိ ဝိတ္ထာရတော ဝိဘဇိတွာ ဒေသိတံ.

Reply: In the Abhidhamma Piṭaka, venerable sir, in the sixth book, the Yamaka, among the ten Yamakas, the fourth, the Element Yamaka, was explained in detail by the Blessed One with three great sections known as the designation section, the occurrence section, and the full understanding section, beginning thus: “The eighteen elements—the eye-element, ear-element, nose-element, tongue-element, body-element, form-element, sound-element, smell-element, taste-element, tangible-object-element, eye-consciousness-element, ear-consciousness-element, nose-consciousness-element, tongue-consciousness-element, body-consciousness-element, mind-element, mind-consciousness-element, and mind-object-element.”

သစ္စယမက

The Truth Yamaka

ပုစ္ဆာ – အဘိဓမ္မပိဋကေ [Pg.92] အာဝုသော ဆဋ္ဌေ ယမကပ္ပကရဏေ ဒသသု ယမကေသု ပဉ္စမံ သစ္စယမကံ ဘဂဝတာ ကထံ ဝိတ္ထာရတော ဝိဘဇိတွာ ဒေသိတံ.

Question: Friend, in the Abhidhamma Piṭaka, in the sixth book, the Yamaka, among the ten Yamakas, how did the Blessed One explain in detail the fifth, the Truth Yamaka?

ဝိဿဇ္ဇနာ – အဘိဓမ္မပိဋကေ ဘန္တေ ဆဋ္ဌေ ယမကပ္ပကရဏေ ဒသသု ယမကေသု ပဉ္စမံ သစ္စယမကံ ‘‘စတ္တာရိ သစ္စာနိ – ဒုက္ခသစ္စံ သမုဒယသစ္စံ နိရောဓသစ္စံ မဂ္ဂသစ္စံ. ဒုက္ခံ ဒုက္ခသစ္စံ, ဒုက္ခသစ္စံ ဒုက္ခံ. သမုဒယော သမုဒယသစ္စံ, သမုဒယသစ္စံ သမုဒယော. နိရောဓော နိရောဓသစ္စံ, နိရောဓသစ္စံ နိရောဓော. မဂ္ဂေါ မဂ္ဂသစ္စံ, မဂ္ဂသစ္စံ မဂ္ဂေါ’’တိ ဧဝမာဒိနာ ဘဂဝတာ ဝိတ္ထာရတော ဝိဘဇိတွာ ဒေသိတံ.

Reply: In the Abhidhamma Piṭaka, venerable sir, in the sixth book, the Yamaka, among the ten Yamakas, the fifth, the Truth Yamaka, was explained in detail by the Blessed One, beginning thus: “The four truths—the truth of suffering, the truth of origin, the truth of cessation, and the truth of the path. Suffering is the truth of suffering, the truth of suffering is suffering. Origin is the truth of origin, the truth of origin is origin. Cessation is the truth of cessation, the truth of cessation is cessation. The path is the truth of the path, the truth of the path is the path.”

သင်္ခါရယမက

The Formations Yamaka

ပုစ္ဆာ – အဘိဓမ္မပိဋကေ [Pg.93] အာဝုသော ဆဋ္ဌေ ယမကပ္ပကရဏေ ဒသသု ယမကေသု ဆဋ္ဌံ သင်္ခါရယမကံ ဘဂဝတာ ကထံ ဝိတ္ထာရတော ဝိဘဇိတွာ ဒေသိတံ.

Question: Friend, in the Abhidhamma Piṭaka, in the sixth book, the Yamaka, among the ten Yamakas, how did the Blessed One explain in detail the sixth, the Formations Yamaka?

ဝိဿဇ္ဇနာ – အဘိဓမ္မပိဋကေ ဘန္တေ ဆဋ္ဌေ ယမကပ္ပကရဏေ ဒသသု ယမကေသု ဆဋ္ဌံ သင်္ခါရယမကံ ‘‘တယော သင်္ခါရာ – ကာယသင်္ခါရော ဝစီသင်္ခါရော[Pg.94], စိတ္တသင်္ခါရော. အဿာသပဿာသာ ကာယသင်္ခါရော, ဝိတက္ကဝိစာရာ ဝစီသင်္ခါရာ, သညာ စ ဝေဒနာ စ စိတ္တသင်္ခါရော ဌပေတွာ ဝိတက္ကဝိစာရေ သဗ္ဗေပိ စိတ္တသမ္ပယုတ္တကာ ဓမ္မာ စိတ္တသင်္ခါရော’’တိ ဧဝမာဒိနာ ဘဂဝတာ ပဏ္ဏတ္တိဝါရပဝတ္တိဝါရပရိညာဝါရသင်္ခါတေဟိ တီဟိ မဟာဝါရေဟိ ဝိတ္ထာရတော ဝိဘဇိတွာ ဒေသိတံ.

Reply – In the Abhidhamma Piṭaka, venerable sir, in the sixth book, the Yamaka treatise, among the ten Yamakas, the sixth is the Formations-Pair. "There are three formations: bodily formation, verbal formation, and mental formation. In-breath and out-breath are bodily formation; initial and sustained thought are verbal formation; perception and feeling, and all mental concomitants apart from initial and sustained thought, are mental formation." In this way, the Blessed One has taught it, having explained it in detail through the three great sections: the section on designation, the section on occurrence, and the section on full understanding.

အနုသယယမက

The Latent Tendencies Dyad

ပုစ္ဆာ – အဘိဓမ္မပိဋကေ [Pg.95] အာဝုသော ဆဋ္ဌေ ယမကပ္ပကရဏေ ဒသသု ယမကေသု သတ္တမံ အနုသယယမကံ ဘဂဝတာ ကထံ ဝိတ္ထာရတော ဝိဘဇိတွာ ဒေသိတံ.

Question – Friend, in the Abhidhamma Piṭaka, in the sixth book, the Yamaka treatise, among the ten Yamakas, how has the Blessed One explained in detail the seventh, the Latent Tendencies Dyad?

ဝိဿဇ္ဇနာ – အဘိဓမ္မပိဋကေ ဘန္တေ ဆဋ္ဌေ ယမကပ္ပကရဏေ ဒသသု ယမကေသု သတ္တမံ အနုသယယမကံ ‘‘သတ္တ အနုသယာ – ကာမရာဂါနုသယော ပဋိဃာနုသယော မာနာနုသယော ဒိဋ္ဌာနုသယော ဝိစိကိစ္ဆာနုသယော ဘဝရာဂါနုသယော အဝိဇ္ဇာနုသယော. ကတ္ထ ကာမရာဂါနုသယော အနုသေတိ, ကာမဓာတုယာ ဒွီသု ဝေဒနာသု ဧတ္ထ ကာမရာဂါနုသယော အနုသေတီ’’တိ ဧဝမာဒိနာ ဘဂဝတာ ဥပ္ပတ္တိဋ္ဌာနဝါရ အနုသယဝါရ သာနုသယဝါရ ပဇဟနဝါရ ပရိညာဝါရ ပဟီနဝါရ ဥပ္ပဇ္ဇနဝါရ ဓာတုဝါရသင်္ခါတေဟိ အဋ္ဌဟိ မဟာဝါရေဟိ ဝိတ္ထာရတော ဝိဘဇိတွာ ဒေသိတံ.

Reply – Venerable sir, in the Abhidhamma Piṭaka, in the sixth book, the Yamaka treatise, among the ten Yamakas, the seventh is the Latent Tendencies Dyad. "There are seven latent tendencies: the latent tendency of sensual desire, the latent tendency of aversion, the latent tendency of conceit, the latent tendency of views, the latent tendency of doubt, the latent tendency of craving for existence, and the latent tendency of ignorance. Where does the latent tendency of sensual desire lie latent? In the desire realm, in two feelings, there the latent tendency of sensual desire lies latent." Thus, it has been taught by the Blessed One, who explained it in detail through eight great sections: the section on the place of arising, the section on latent tendencies, the section on associated latent tendencies, the section on abandoning, the section on full understanding, the section on what is abandoned, the section on arising, and the section on elements.

စိတ္တယမက

The Mind Dyad

ပုစ္ဆာ – အဘိဓမ္မပိဋကေ [Pg.96] အာဝုသော ဆဋ္ဌေ ယမကပ္ပကရဏေ ဒသသု ယမကေသု အဋ္ဌမံ စိတ္တယမကံ ဘဂဝတာ ကထံ ဝိတ္ထာရတော ဝိဘဇိတွာ ဒေသိတံ.

Question – Friend, in the Abhidhamma Piṭaka, in the sixth book, the Yamaka treatise, among the ten Yamakas, how has the Blessed One expounded in detail the eighth, the Mind Dyad?

ဝိဿဇ္ဇနာ – အဘိဓမ္မပိဋကေ ဘန္တေ ဆဋ္ဌေ ယမကပ္ပကရဏေ ဒသသု ယမကေသု အဋ္ဌမံ စိတ္တယမကံ ‘‘ယဿ စိတ္တံ ဥပ္ပဇ္ဇတိ န နိရုဇ္ဈတိ, တဿ စိတ္တံ နိရုဇ္ဈိဿတိ န ဥပ္ပဇ္ဇိဿတိ. ယဿ ဝါ ပန စိတ္တံ နိရုဇ္ဈိဿတိ န ဥပ္ပဇ္ဇိဿတိ, တဿ စိတ္တံ ဥပ္ပဇ္ဇတိ န နိရုဇ္ဈတီ’’တိ ဧဝမာဒိနာ ဘဂဝတာ သုဒ္ဓစိတ္တသာမညသုတ္တန္တစိတ္တမိဿကဝိသေသအဘိဓမ္မစိတ္တမိဿကဝိသေသ- သင်္ခါတေဟိ တီဟိ မဟာနယေတိ ဝိတ္ထာရတော ဝိဘဇိတွာ ဒေသိတံ.

Reply – Venerable sir, in the Abhidhamma Piṭaka, in the sixth book, the Yamaka treatise, among the ten Yamakas, the eighth is the Mind Dyad: "For whomsoever a mind arises but does not cease, for them will a mind cease but not arise? Or for whomsoever a mind will cease but not arise, for them does a mind arise but not cease?" Thus, the Blessed One has expounded it in detail through three great methods: the pure mind method, the special method mixed with mind from the suttas, and the special method mixed with mind from the Abhidhamma.

ဓမ္မယမက

The Dhamma Dyad

ပုစ္ဆာ – အဘိဓမ္မပိဋကေ [Pg.98] အာဝုသော ဆဋ္ဌေ ယမကပ္ပကရဏေ ဒသသု ယမကေသု နဝမံ ဓမ္မယမကံ ဘဂဝတာ ကထံ ဝိတ္ထာရတော ဝိဘဇိတွာ ဒေသိတံ.

Question – Friend, in the Abhidhamma Piṭaka, in the sixth book, the Yamaka treatise, among the ten Yamakas, how has the Blessed One expounded in detail the ninth, the Dhamma Dyad?

ဝိဿဇ္ဇနာ – အဘိဓမ္မပိဋကေ ဘန္တေ ဆဋ္ဌေ ယမကပ္ပကရဏေ ဒသသု ယမကေသု နဝမံ ဓမ္မယမကံ ‘‘ကုသလာ ကုသလာ ဓမ္မာ, ကုသလာ ဓမ္မာ ကုသလာ. အကုသလာ အကုသလာ ဓမ္မာ, အကုသလာ ဓမ္မာ အကုသလာ. အဗျာကတာ အဗျာကတာ ဓမ္မာ, အဗျာကတာ ဓမ္မာ အဗျာကတာ’’တိ ဧဝမာဒိနာ ဘဂဝတာ ပဏ္ဏတ္တိဝါရပဝတ္တိဝါရပရိညာဝါရသင်္ခါတေဟိ တီဟိ မဟာဝါရေဟိ ဝိတ္ထာရတော ဝိဘဇိတွာ ဒေသိတံ.

Reply – Venerable sir, in the Abhidhamma Piṭaka, in the sixth book, the Yamaka treatise, among the ten Yamakas, the ninth is the Dhamma Dyad. The Blessed One explained it in detail through the three great sections—the designation section, the occurrence section, and the full understanding section—beginning thus: "Wholesome states are wholesome; wholesome states are wholesome. Unwholesome states are unwholesome; unwholesome states are unwholesome. Indeterminate states are indeterminate; indeterminate states are indeterminate."

ဣန္ဒြိယယမက

The Faculty Dyad

ပုစ္ဆာ – အဘိဓမ္မပိဋကေ [Pg.99] အာဝုသော ဆဋ္ဌေ ယမကပ္ပကရဏေ ဒသသု ယမကေသု ဒသမံ ဣန္ဒြိယယမကံ ဘဂဝတာ ကထံ ဝိတ္ထာရတော ဝိဘဇိတွာ ဒေသိတံ.

Question – Friend, in the Abhidhamma Piṭaka, in the sixth book, the Yamaka treatise, among the ten Yamakas, how was the tenth, the Faculty Dyad, expounded in detail by the Blessed One?

ဝိဿဇ္ဇနာ – အဘိဓမ္မပိဋကေ ဘန္တေ ဆဋ္ဌေ ယမကပ္ပကရဏေ ဒသသု ယမကေသု ဒသမံ ဣန္ဒြိယယမကံ ‘‘ဗာဝီသတိန္ဒြိယာနိ – စက္ခုန္ဒြိယံ သောတိန္ဒြိယံ ဃာနိန္ဒြိယံ ဇိဝှိန္ဒြိယံ ကာယိန္ဒြိယံ ဣတ္ထိန္ဒြိယံ ပုရိသိန္ဒြိယံ ဇီဝိတိန္ဒြိယံ မနိန္ဒြိယံ သုခိန္ဒြိယံ ဒုက္ခိန္ဒြိယံ သောမနဿိန္ဒြိယံ ဒေါမနဿိန္ဒြိယံ ဥပေက္ခိန္ဒြိယံ သဒ္ဓိန္ဒြိယံ ဝီရိယိန္ဒြိယံ သမာဓိန္ဒြိယံ ပညိန္ဒြိယံ အနညာတညဿာမီတိန္ဒြိယံ အညိန္ဒြိယံ အညာတာဝိန္ဒြိယ’’န္တိ ဧဝမာဒိနာ ဘဂဝတာ ပဏ္ဏတ္တိဝါရ ပဝတ္တိဝါရ ပရိညာဝါရသင်္ခါတေဟိ တီဟိ မဟာဝါရေဟိ ဝိတ္ထာရတော ဝိဘဇိတွာ ဒေသိတံ.

Reply – Venerable sir, in the Abhidhamma Piṭaka, in the sixth book, the Yamaka treatise, among the ten Yamakas, the tenth is the Faculty Dyad. The Blessed One explained it in detail through the three great sections—the designation section, the occurrence section, and the full understanding section—beginning thus: "There are twenty-two faculties: the eye faculty, the ear faculty, the nose faculty, the tongue faculty, the body faculty, the feminine faculty, the masculine faculty, the life faculty, the mind faculty, the pleasure faculty, the pain faculty, the joy faculty, the displeasure faculty, the equanimity faculty, the faith faculty, the energy faculty, the concentration faculty, the wisdom faculty, the faculty of 'I will know what has not yet been known,' the faculty of final knowledge, and the faculty of one who has known."

အတီတဝါရ

The Past Section

ပုစ္ဆာ – အဘိဓမ္မပိဋကေ [Pg.100] အာဝုသော ဣန္ဒြိယယမကေ တီသု မဟာဝါရေသု ပဝတ္တိဝါရေ ဥပ္ပာဒအတီတဝါရော ဘဂဝတာ ကထံ ဝိတ္ထာရေန ဝိဘဇိတွာ ဒေသိတော.

Question – Friend, in the Abhidhamma Piṭaka, in the Faculty Dyad, among the three great sections, how was the section on past arising within the occurrence section expounded in detail by the Blessed One?

ဝိဿဇ္ဇနာ – အဘိဓမ္မပိဋကေ [Pg.101] ဘန္တေ ဣန္ဒြိယယမကေ တီသု မဟာဝါရေသု ပဝတ္တိဝါရေ ဥပ္ပာဒအတီတဝါရော ‘‘ယဿ စက္ခုန္ဒြိယံ ဥပ္ပဇ္ဇိတ္တ, တဿ သောတိန္ဒြိယံ, ဃာနိန္ဒြိယံ, ဇိဝှိန္ဒြိယံ, ကာယိန္ဒြိယံ, ဣတ္ထိန္ဒြိယံ, ပုရိသိန္ဒြိယံ, ဇီဝိတိန္ဒြိယံ, သောမနဿိန္ဒြိယံ, ဥပေက္ခိန္ဒြိယံ, သဒ္ဓိန္ဒြိယံ, ဝီရိယိန္ဒြိယံ, သတိန္ဒြိယံ, သမာဓိန္ဒြိယံ, ပညိန္ဒြိယံ, မနိန္ဒြိယံ, ဥပ္ပဇ္ဇိတ္ထာတိ, အာမန္တာ. ယဿ ဝါ ပန မနိန္ဒြိယံ ဥပ္ပဇ္ဇိတ္ထ, တဿ စက္ခုန္ဒြိယံ ဥပ္ပဇ္ဇိတ္ထာတိ, အာမန္တာ’’တိ ဧဝမာဒိနာ ဘဂဝတာ ဝိဘဇိတွာ ဒေသိတော.

Reply – Venerable sir, in the Abhidhamma Piṭaka, in the Faculty Dyad, among the three great sections, within the occurrence section, the section on past arising was expounded by the Blessed One thus: "For one for whom the eye faculty arose, did the ear faculty, nose faculty, tongue faculty, body faculty, feminine faculty, masculine faculty, life faculty, faculty of joy, faculty of equanimity, faculty of faith, faculty of energy, faculty of mindfulness, faculty of concentration, faculty of wisdom, and the mind faculty arise? Yes. Or, for one for whom the mind faculty arose, did the eye faculty arise? Yes."

ဥပ္ပာဒအနာဂတဝါရ

The Section on Future Arising

ပုစ္ဆာ – အဘိဓမ္မပိဋကေ [Pg.103] အာဝုသော ဣန္ဒြိယယမကေ တီသု မဟာဝါရေသု ပဝတ္တိဝါရေ ဥပ္ပာဒအနာဂတဝါရော ဘဂဝတာ ကထံ ဝိတ္ထာရေန ဝိဘဇိတွာ ဒေသိတော.

Question – Friend, in the Abhidhamma Piṭaka, in the Faculty Dyad, among the three great sections, how was the section on future arising within the occurrence section expounded in detail by the Blessed One?

ဝိဿဇ္ဇနာ – အဘိဓမ္မပိဋကေ ဘန္တေ ဣန္ဒြိယယမကေ တီသု မဟာဝါရေသု ပဝတ္တိဝါရေ ဥပ္ပာဒအနာဂတဝါရော ‘‘ယဿ စက္ခုန္ဒြိယံ ဥပ္ပဇ္ဇိဿတိ, တဿ သောတိန္ဒြိယံ ဥပ္ပဇ္ဇိဿတီတိ, အာမန္တာ. ယဿ ဝါ ပန သောတိန္ဒြိယံ ဥပ္ပဇ္ဇိဿတိ, တဿ စက္ခုန္ဒြိယံ ဥပ္ပဇ္ဇိဿတီ’’တိ အာမန္တာ. ယဿ စက္ခုန္ဒြိယံ ဥပ္ပဇ္ဇိဿတိ, တဿ ဃာနိန္ဒြိယံ, ဇိဝှိန္ဒြိယံ, ကာယိန္ဒြိယံ ဥပ္ပဇ္ဇိဿတီတိ, ယေ ရူပါဝစရံ ဥပပဇ္ဇိတွာ ပရိနိဗ္ဗာယိဿန္တိ, တေသံ စက္ခုန္ဒြိယံ ဥပ္ပဇ္ဇိဿတိ, နော စ တေသံ ကာယိန္ဒြိယံ ဥပ္ပဇ္ဇိဿတိ, ဣတရေသံ တေသံ စက္ခုန္ဒြိယဉ္စ ဥပ္ပဇ္ဇိဿတိ ကာယိန္ဒြိယဉ္စ ဥပ္ပဇ္ဇိဿတီ’’တိ ဧဝမာဒိနာ ဘဂဝတာ ဝိတ္ထာရတော ဝိဘဇိတွာ ဒေသိတော.

Reply – Venerable sir, in the Abhidhamma Piṭaka, in the Faculty Dyad, among the three great sections, within the occurrence section, the section on future arising was expounded by the Blessed One thus: "For one for whom the eye faculty will arise, will the ear faculty arise? Yes. Or, for one for whom the ear faculty will arise, will the eye faculty arise? Yes. For one for whom the eye faculty will arise, will the nose faculty, the tongue faculty, and the body faculty arise? For those who, having been reborn in the Form Realm, will attain final Nibbāna, their eye faculty will arise, but their body faculty will not arise; for others, both their eye faculty and their body faculty will arise." In this way, the Blessed One taught, having explained it in detail by making distinctions.

ယဿ [Pg.105] စက္ခုန္ဒြိယံ ဥပ္ပဇ္ဇိဿတိ, တဿ ဣတ္ထိန္ဒြိယံ ဥပ္ပဇ္ဇိဿတီတိ. ယေ ရူပါဝစရံ ဥပပဇ္ဇိတွာ ပရိနိဗ္ဗာယိဿန္တိ, ယေ စ ပုရိသာ ဧတေနေဝ ဘာဝေန ကတိစိ ဘဝေ ဒဿေတွာ ပရိနိဗ္ဗာယိဿန္တိ တေသံ စက္ခုန္ဒြိယံ ဥပ္ပဇ္ဇိဿတိ, နော စ တေသံ ဣတ္ထိန္ဒြိယံ ဥပ္ပဇ္ဇိဿတိ, ဣတရေသံ တေသံ စက္ခုန္ဒြိယဉ္စ ဥပ္ပဇ္ဇိဿတိ ဣတ္ထိန္ဒြိယဉ္စ ဥပ္ပဇ္ဇိဿတိ.

For one for whom the eye faculty will arise, will the feminine faculty arise? For those who, having been reborn in the Form Realm, will attain final Nibbāna, and for men who in that same state of being will attain final Nibbāna after a few more existences, their eye faculty will arise, but their feminine faculty will not arise. For others, both their eye faculty and their feminine faculty will arise.

ယဿ [Pg.106] စက္ခုန္ဒြိယံ ဥပ္ပဇ္ဇိဿတိ, တဿ ပုရိသိန္ဒြိယံ ဥပ္ပဇ္ဇိဿတီတိ, ယေ ရူပါဝစရံ ဥပပဇ္ဇိတွာ ပရိနိဗ္ဗာယိဿန္တိ, ယာ စ ဣတ္ထိယော ဧတေနေဝ ဘာဝေန ကတိစိ ဘဝေ ဒဿေတွာ ပရိနိဗ္ဗာယိဿန္တိ, တေသံ စက္ခုန္ဒြိယံ ဥပ္ပဇ္ဇိဿတိ, နော စ တေသံ ပုရိသိန္ဒြိယံ ဥပ္ပဇ္ဇိဿတိ. ဣတရေသံ တေသံ စက္ခုန္ဒြိယဉ္စ ဥပ္ပဇ္ဇိဿတိ ပုရိသိန္ဒြိယဉ္စ ဥပ္ပဇ္ဇိဿတိ.

For one for whom the eye faculty will arise, will the masculine faculty arise? For those who, having been reborn in the Form Realm, will attain final Nibbāna, and for women who in that same state of being will attain final Nibbāna after a few more existences, their eye faculty will arise, but their masculine faculty will not arise. For others, both their eye faculty and their masculine faculty will arise.

ယဿ ဣတ္ထိန္ဒြိယံ ဥပ္ပဇ္ဇိဿတိ, တဿ ပုရိသိန္ဒြိယံ ဥပ္ပဇ္ဇိဿတီတိ, ယာ ဣတ္ထိယော ဧတေနေဝ ဘာဝေန ကတိစိ ဘဝေ ဒဿေတွာ ပရိနိဗ္ဗာယိဿန္တိ, တာသံ [Pg.107] ဣတ္ထိန္ဒြိယံ ဥပ္ပဇ္ဇိဿတိ, နော စ တာသံ ပုရိသိန္ဒြိယံ ဥပ္ပဇ္ဇိဿတိ. ဣတရေသံ တေသံ ဣတ္ထိန္ဒြိယဉ္စ ဥပ္ပဇ္ဇိဿတိ ပုရိသိန္ဒြိယဉ္စ ဥပ္ပဇ္ဇိဿတိ.

For one in whom the femininity faculty will arise, will the masculinity faculty arise? For those women who, after manifesting a few existences in that same condition, will attain final Nibbāna, the femininity faculty will arise, but the masculinity faculty will not arise for them. For the rest, both the femininity faculty and the masculinity faculty will arise.

ပဋ္ဌာန

Paṭṭhāna

ပုစ္ဆာ – တေနာဝုသော [Pg.109] ဘဂဝတာ ဇာနတာ ပဿတာ အရဟတာ သမ္မာသမ္ဗုဒ္ဓေန အဘိသမ္ဗုဒ္ဓကာလတော သတ္တမဝဿေ မနုဿလောကေ ယမကပါဋိဟီရံ ဒဿေတွာ တဒနန္တရံ တာဝတိံသဒေဝလောကံ ဂန္တွာ တတ္ထ ပဏ္ဍုကမ္ဗလသိလာယံ သန္နိသီဒိတွာ ဒသဟိ စက္ကဝါဠသဟဿေဟိ အာဂမ္မ သန္နိသိန္နာနံ ဒေဝါနံ အဘိဓမ္မဒေသနံ ဒေသေန္တေန ယာဝ ယမကပ္ပကရဏာ ပုရိမာနိ ဆ အဘိဓမ္မပ္ပကရဏာနိ ဒေသေတွာ တဒနန္တရံ ကိံနာမ ပကရဏံ ဒေသိတံ.

Question – Friend, in the seventh year after his supreme enlightenment, the Blessed One, the Arahant, the Perfectly Enlightened One, who knows and sees, displayed the Twin Miracle in the human world. Then, immediately afterward, he went to the Tāvatiṃsa deva realm and sat on the Paṇḍukambala stone. There, while teaching the Abhidhamma to the devas who had gathered from the ten thousand world-systems, he taught the six earlier Abhidhamma treatises up to the Yamaka treatise. After that, what treatise was taught next?

ဝိဿဇ္ဇနာ – တေန ဘန္တေ ဘဂဝတာ ဇာနတာ ပဿတာ အရဟတာ သမ္မာသမ္ဗုဒ္ဓေန အဘိသမ္ဗုဒ္ဓကာလတော သတ္တမေ ဝဿေ မနုဿလောကေ သာဝတ္ထိယံ ကဏ္ဍမ္ဗမူလေ ယမကပါဋိဟီရံ ဒဿေတွာ တဒနန္တရံ တာဝတိံသဒေဝလောကံ ဂန္တွာ တတ္ထ ပဏ္ဍုကမ္ဗလသိလာယံ သန္နိပတိတွာ ဒသဟိ စက္ကဝါဠသဟဿေဟိ အာဂမ္မ သန္နိသိန္နာနံ ဒေဝါနံ အဘိဓမ္မဒေသနံ ဒေသေန္တေန ပုရိမာနိ ဆ အဘိဓမ္မပ္ပကရဏာနိ ဒေသေတွာ တဒနန္တရံ အနန္တနယသမန္တပဋ္ဌာနံ နာမ သတ္တမံ မဟာပကရဏံ ဒေသိတံ.

Response – Venerable sir, by the Blessed One, the knower, the seer, the Arahant, the Perfectly Enlightened One, in the seventh year after his supreme enlightenment, having displayed the Twin Miracle at the foot of the Kaṇḍamba tree at Sāvatthī in the human world, thereafter going to the Tāvatiṃsa deva world, there, having assembled on the Paṇḍukambala stone with the devas who had come from ten thousand world-systems and were seated, while teaching them the Abhidhamma, after teaching the first six Abhidhamma treatises, he then taught the seventh great treatise called the Anantanayasamantapaṭṭhāna.

ပုစ္ဆာ – တံ [Pg.110] ပနေတံ အာဝုသော ပဋ္ဌာနံ ကေနဋ္ဌေန ပဋ္ဌာနန္တိ ဝုစ္စတိ.

Question – Friend, for what reason is that Paṭṭhāna called Paṭṭhāna?

ဝိဿဇ္ဇနာ – တံ ပနေတံ ဘန္တေ ပဋ္ဌာနံ နာနပ္ပကာရပစ္စယဋ္ဌေန ဝိဘဇနဋ္ဌေန ပဋ္ဌိတဋ္ဌေန စ ပဋ္ဌာနန္တိ ဝုစ္စတိ.

Response – Venerable sir, that Paṭṭhāna is called Paṭṭhāna by reason of its various kinds of conditions, by reason of its analysis, and by reason of its being established.

ပုစ္ဆာ – တဉ္စာဝုသော [Pg.111] ဘဂဝတာ ပဋ္ဌာနမဟာပကရဏံ ဒေသေန္တေန ကတိဟိ ဝါရေဟိ ဝိဘဇိတွာ ဒေသိတံ.

Question – And, friend, when the Blessed One taught that great treatise, the Paṭṭhāna, into how many sections did he divide and teach it?

ဝိဿဇ္ဇနာ – တံ ခေါ ဘန္တေ ဘဂဝတာ ပဋ္ဌာနမဟာပကရဏံ ဒေသေန္တေန မာတိကာနိက္ခေပဝါရသင်္ခါတော ပစ္စယုဒ္ဒေသော ပစ္စယနိဒ္ဒေသော မဟာဝါရေတိ ဒွီဟိ ပရိစ္ဆေဒဝါရေဟိ ဝိဘဇိတွာ ဒေသိတံ.

Response – Venerable sir, that Paṭṭhāna, the great treatise, was taught by the Blessed One dividing it into two sections: the section called the establishment of the matrix (Mātikānikkhepavāra), which includes the enumeration of conditions (Paccayuddesa) and the definition of conditions (Paccayaniddesa), and the great chapter (Mahāvāra).

ပုစ္ဆာ – တေသု [Pg.112] အာဝုသော ဝါရေသု ပဌမေ မာတိကာနိက္ခေပဝါရေ ပစ္စယုဒ္ဒေသဝါရော ဘဂဝတာ ကထံ ဒေသိတော.

Question – Friend, among those sections, how did the Blessed One teach the Paccayuddesavāra in the first section, the Mātikānikkhepavāra?

ဝိဿဇ္ဇနာ – တေသု ဘန္တေ ဒွီသု ပရိစ္ဆေဒဝါရေသု ပဌမေ မာတိကာနိက္ခေပဝါရေ ပစ္စယုဒ္ဒေသေ ဟေတုပစ္စယော အာရမ္မဏပစ္စယော အဓိပတိပစ္စယော အနန္တရပစ္စယော သမနန္တရပစ္စယော သဟဇာတပစ္စယော အညမညပစ္စယော နိဿယပစ္စယော…ပေ… အဝိဂတပစ္စယော’’တိ. ဧဝံ ခေါ ဘန္တေ ဘဂဝတာ ဝိဘဇိတွာ ဒေသိတော.

Response – Venerable sir, among those two divisions, in the first division, the Mātikānikkhepavāra, in the Paccayuddesa: the root condition (hetupaccayo), the object condition (ārammaṇapaccayo), the dominance condition (adhipatipaccayo), the immediately contiguous condition (anantarapaccayo), the contiguity condition (samanantarapaccayo), the co-nascence condition (sahajātapaccayo), the mutuality condition (aññamaññapaccayo), the dependence condition (nissayapaccayo)… up to the non-disappearance condition (avigatapaccayo). Thus, venerable sir, it was taught by the Blessed One by analyzing.

ပုစ္ဆာ – တဒနန္တရံ [Pg.113] ပန အာဝုသော ပစ္စယနိဒ္ဒေသဝါရော ဘဂဝတာ ကထံ ဝိဘဇိတွာ ဒေသိတော.

Question – Then, friend, how did the Blessed One analyze and teach the subsequent section, the exposition of conditions?

ဝိဿဇ္ဇနာ – တဒနန္တရံ ပန ဘန္တေ ပစ္စယနိဒ္ဒေသဝါရော ‘‘ဟေတုပစ္စယောတိ – ဟေတူ ဟေတုသမ္ပယုတ္တကာနံ ဓမ္မာနံ တံသမုဋ္ဌာနာနဉ္စ ရူပါနံ ဟေတုပစ္စယေန ပစ္စယော. အာရမ္မဏပစ္စယောတိ – ရူပါရမ္မဏံ စက္ခုဝိညာဏဓာတုယာ တံသမ္ပယုတ္တကာနဉ္စ ဓမ္မာနံ အာရမ္မဏပစ္စယေန ပစ္စယော. သဒ္ဓါယတနံ သောတဝိညာဏဓာတုယာ…. ဂန္ဓာယတနံ ဃာနဝိညာဏဓာတုယာ…. ရသာယတနံ ဇိဝှာဝိညာဏဓာတုယာ…. ဖောဋ္ဌဗ္ဗာယတနံ ကာယဝိညာဏဓာတုယာ တံသမ္ပယုတ္တကာနဉ္စ ဓမ္မာနံ အာရမ္မဏပစ္စယေန ပစ္စယော. ရူပါယတနံ သဒ္ဒါယတနံ ဂန္ဓာယတနံ ရသာယတနံ ဖောဋ္ဌဗ္ဗာယတနံ မနောဓာတုယာ တံသမ္ပယုတ္တကာနဉ္စ ဓမ္မာနံ အာရမ္မဏပစ္စယေန ပစ္စယော. သဗ္ဗေ ဓမ္မာ မနောဝိညာဏဓာတုယာ တံသမ္ပယုတ္တကာနဉ္စ ဓမ္မာနံ အာရမ္မဏပစ္စယေန ပစ္စယော. ယံ ယံ ဓမ္မံ အာရဗ္ဘ ယေ ယေ ဓမ္မာ ဥပ္ပဇ္ဇန္တိ စိတ္တစေတသိကာ ဓမ္မာ, တေ တေ ဓမ္မာ တေသံ တေသံ ဓမ္မာနံ အာရမ္မဏပစ္စယေန ပစ္စယော’’တိ ဧဝမာဒိနာ ဘဂဝတာ ဝိဘဇိတွာ ဒေသိတော.

Response – Then, venerable sir, immediately following that, the section on the exposition of conditions: "Root condition—roots are a condition by root condition for associated states and for material phenomena originating from them. Object condition—visible form is a condition by object condition for the eye-consciousness element and for associated states. The sound base is a condition by object condition for the ear-consciousness element… The smell base is a condition by object condition for the nose-consciousness element… The taste base is a condition by object condition for the tongue-consciousness element… The tangible base is a condition by object condition for the body-consciousness element and for associated states. The visible form base, sound base, smell base, taste base, and tangible base are conditions by object condition for the mind element and for associated states. All phenomena are conditions by object condition for the mind-consciousness element and for associated states. Whatever phenomena are taken as objects, and whatever mental and associated phenomena arise in dependence on them, those phenomena are conditions by object condition for those phenomena." Thus, the Blessed One analyzed and taught in detail.

ပုစ္ဆာ – တေနာဝုသော…ပေ… [Pg.114] သမ္မာသမ္ဗုဒ္ဓေန အဘိဓမ္မပိဋကေ သတ္တမေ မဟာပကရဏေ ဒွီသု ပဓာနဝါရေသု ဒုတိယေ မဟာဝါရေ ကတိ ဌာနာနိ ဝိဘဇိတွာ ဒေသိတာနိ.

Question – Therefore, friend… in the seventh great treatise of the Abhidhamma Piṭaka, in the second great section of the two primary sections, how many topics were analyzed and taught by the Perfectly Enlightened One?

ဝိဿဇ္ဇနာ – အဘိဓမ္မပိဋကေ ဘန္တေ သတ္တသု ပကရဏေသု သတ္တမေ အနန္တနယသမန္တပဋ္ဌာနေ မဟာပကရဏေ ဒွီသု ပဓာနပရိစ္ဆေဒဝါရေသု ဒုတိယေ မဟာဝါရေ ဓမ္မာနုလောမေ ဆ ပဋ္ဌာနာနိ, တထာ ဓမ္မပစ္စနီယေ ဓမ္မာနုလောမပစ္စနီယေ ဓမ္မပစ္စနီယာနုလောမေတိ စတုဝီသတိ ပဋ္ဌာနာနိ ဘဂဝတာ ဝိဘဇိတွာ ဒေသိတာနိ.

Response – Venerable sir, in the Abhidhamma Piṭaka, in the seventh of the seven treatises, in the great treatise, the Anantanayasamantapaṭṭhāna, in the two principal sectional divisions, in the second major section, six conditional relations in the direct order of phenomena, and similarly twenty-four conditional relations in the reverse order of phenomena, the direct-reverse order of phenomena, and the reverse-direct order of phenomena, were analyzed and taught by the Blessed One.

ဓမ္မာနုလောမ တိကပဋ္ဌာန

The Direct Method of the Triads

ပုစ္ဆာ – တေသုပိ [Pg.116] အာဝုသော စတုဝီသတိယာ ပဋ္ဌာနေသု ပဌမေ ဓမ္မာနုလောမတိကပဋ္ဌာနေ ဒွါဝီသတိတိကာ ဘဂဝတာ ကတိဟိ ဝါရေဟိ ဝိဘဇိတွာ ဒေသိတာ.

Question – Friend, among those twenty-four conditional relations, in the first direct method of the triadic conditional relations, by how many ways were the twenty-two triads analyzed and taught by the Blessed One?

ဝိဿဇ္ဇနာ – တေသု ဘန္တေ စတုဝီသတိယာ မဟာပဋ္ဌာနေသု ပဌမေ ဓမ္မာနုလောမတိကပဋ္ဌာနေ ဒွါဝီသတိတိကာ ပဋိစ္စဝါရော သဟဇာတဝါရော ပစ္စယဝါရော နိဿယဝါရော သံသဋ္ဌဝါရော သမ္ပယုတ္တဝါရော ပဉှာဝါရောတိ သတ္တဟိ သတ္တဟိ ဝါရေဟိ ဝိဘဇိတွာ ဘဂဝတာ ဒေသိတာ.

Response – Venerable sir, among those twenty-four great conditional relations, in the first direct method of the triadic conditional relations, the twenty-two triads were analyzed and taught by the Blessed One by means of seven sections each: the Conditionality section, the Co-nascence section, the Condition section, the Dependence section, the Association section, the Conjunction section, and the Question section.

ကုသလတိက ပဋိစ္စဝါရ

The Conditionality Section of the Wholesome Triad

ပုစ္ဆာ – တေသု [Pg.117] စာဝုသော ဒွါဝီသတိယာ တိကေသု ပဌမေ ကုသလတ္တိကေ သတ္တသု မဟာဝါရေသု ပဌမော ပဋိစ္စမဟာဝါရော ဘဂဝတာ ကထံ ဝိဘဇိတွာ ဒေသိတော.

Question – Friend, among those twenty-two triads, in the first wholesome triad, in the seven great sections, how was the first great Conditionality section analyzed and taught by the Blessed One?

ဝိဿဇ္ဇနာ – တေသု ဘန္တေ ဒွါဝီသတိယာ တိကေသု ပဌမေ ကုသလတ္တိကေ သတ္တသု မဟာဝါရေသု ပဌမော ပဋိစ္စမဟာဝါရော သိယာ ကုသလံ ဓမ္မံ ပဋိစ္စ ကုသလော ဓမ္မော ဥပ္ပဇ္ဇေယျ ဟေတုပစ္စယာ. သိယာ ကုသလံ ဓမ္မံ ပဋိစ္စ အကုသလော ဓမ္မော ဥပ္ပဇ္ဇေယျ ဟေတုပစ္စယာ. သိယာ ကုသလံ ဓမ္မံ ပဋိစ္စ အဗျာကတော ဓမ္မော ဥပ္ပဇ္ဇေယျ ဟေတုပစ္စယာ. သိယာ ကုသလံ ဓမ္မံ ပဋိစ္စ ကုသလာ စ အဗျာကတာ စ ဓမ္မာ ဥပ္ပဇ္ဇေယျုံ ဟေတုပစ္စယာ. သိယာ ကုသလံ ဓမ္မံ ပဋိစ္စ အကုသလော စ အဗျာကတော စ ဓမ္မာ ဥပ္ပဇ္ဇေယျုံ ဟေတုပစ္စယာ. သိယာ ကုသလံ ဓမ္မံ ပဋိစ္စ ကုသလော စ အကုသလော စ ဓမ္မာ ဥပ္ပဇ္ဇေယျုံ ဟေတုပစ္စယာ. သိယာ ကုသလံ ဓမ္မံ ပဋိစ္စ ကုသလော စ အကုသလော စ အဗျာကတော စ ဓမ္မာ ဥပ္ပဇ္ဇေယျုံ ဟေတုပစ္စယာ’’တိ ဧဝမာဒိနာ ပုစ္ဆာဝါရေန စ. ‘‘ကုသလံ ဓမ္မံ ပဋိစ္စ ကုသလော ဓမ္မော ဥပ္ပဇ္ဇတိ ဟေတုပစ္စယာ. ကုသလံ ဧကံ ခန္ဓံ ပဋိစ္စ တယော ခန္ဓာ, တယော ခန္ဓေ ပဋိစ္စ ဧကော ခန္ဓော, ဒွေ ခန္ဓေ ပဋိစ္စ ဒွေ ခန္ဓာ. ကုသလံ ဓမ္မံ ပဋိစ္စ အဗျာကတော ဓမ္မော ဥပ္ပဇ္ဇတိ ဟေတုပစ္စယာ. ကုသလေ ခန္ဓေ ပဋိစ္စ စိတ္တသမုဋ္ဌာနံ ရူပံ. ကုသလံ ဓမ္မံ ပဋိစ္စ ကုသလော စ အဗျာကတော စ ဓမ္မာ ဥပ္ပဇ္ဇန္တိ ဟေတုပစ္စယာ. ကုသလံ ဧကံ ခန္ဓံ ပဋိစ္စ တယော ခန္ဓာ စိတ္တသမုဋ္ဌာနဉ္စ ရူပံ, တယော ခန္ဓေ ပဋိစ္စ ဧကော ခန္ဓော စိတ္တသမုဋ္ဌာနဉ္စ ရူပံ, ဒွေ ခန္ဓေ ပဋိစ္စ ဒွေ ခန္ဓာ စိတ္တသမုဋ္ဌာနဉ္စ ရူပ’’န္တိ ဧဝမာဒိနာ ဝိဿဇ္ဇနာ ဝိဿဇ္ဇနာဝါရေန စ. ‘‘ဟေတုယာ နဝ, အာရမ္မဏေ တီဏိ, အဓိပတိယာ နဝ, အနန္တရေ သမနန္တရေ တီဏိ, သဟဇာတေ နဝ, အညမညေ တီဏိ, နိဿယေ နဝ, ဥပနိဿယေ တီဏိ, ပုရေဇာတေ တီဏိ, အာသေဝနေ တီဏိ, ကမ္မေ နဝ, ဝိပါကေ ဧကံ, အာဟာရေ ဈာနေ ဣန္ဒြိယေ [Pg.118] မဂ္ဂေ နဝ, သမ္ပယုတ္တေ တီဏိ, ဝိပ္ပယုတ္တေ အတ္ထိယာ နဝ, နတ္ထိယာ ဝိဂတေ တီဏိ, အဝိဂတေ နဝါ’’တိ ဧဝမာဒိနာ သင်္ချာဝါရေန စ ဘဂဝတာ ဝိတ္ထာရတော ဝိဘဇိတွာ ဒေသိတော.

Reply: Venerable sir, among those twenty-two triads, in the first wholesome triad, in the seven great sections, the first great section on dependent origination: “It may be that a wholesome phenomenon arises dependent on a wholesome phenomenon by way of root condition. It may be that an unwholesome phenomenon arises dependent on a wholesome phenomenon by way of root condition. It may be that an indeterminate phenomenon arises dependent on a wholesome phenomenon by way of root condition. It may be that wholesome and indeterminate phenomena arise dependent on a wholesome phenomenon by way of root condition. It may be that unwholesome and indeterminate phenomena arise dependent on a wholesome phenomenon by way of root condition. It may be that wholesome and unwholesome phenomena arise dependent on a wholesome phenomenon by way of root condition. It may be that wholesome, unwholesome, and indeterminate phenomena arise dependent on a wholesome phenomenon by way of root condition”—and so on, by way of the question section. “A wholesome phenomenon arises dependent on a wholesome phenomenon by way of root condition. Dependent on one wholesome aggregate, three aggregates arise; dependent on three aggregates, one aggregate arises; dependent on two aggregates, two aggregates arise. An indeterminate phenomenon arises dependent on a wholesome phenomenon by way of root condition. Dependent on wholesome aggregates, mind-originated materiality arises. Wholesome and indeterminate phenomena arise dependent on a wholesome phenomenon by way of root condition. Dependent on one wholesome aggregate, three aggregates and mind-originated materiality arise; dependent on three aggregates, one aggregate and mind-originated materiality arise; dependent on two aggregates, two aggregates and mind-originated materiality arise”—and so on, by way of the reply section. “By root condition, nine; by object condition, three; by dominance condition, nine; by contiguity condition and immediate contiguity condition, three; by co-nascence condition, nine; by reciprocity condition, three; by dependence condition, nine; by strong dependence condition, three; by pre-nascence condition, three; by repetition condition, three; by kamma condition, nine; by result condition, one; by nutriment, jhāna, faculty, and path conditions, nine; by association condition, three; by dissociation and presence conditions, nine; by absence and disappearance conditions, three; by non-disappearance condition, nine”—and so on, by way of the enumeration section, was extensively analyzed and taught by the Blessed One.

သိယာ ကုသလံ ဓမ္မံ ပဋိစ္စ ကုသလော ဓမ္မော ဥပ္ပဇ္ဇေယျ ဟေတုပစ္စယာ.

It may be that a wholesome phenomenon arises dependent on a wholesome phenomenon by way of root condition.

ကုသလတိက သဟဇာတဝါရ

The Co-nascence Section of the Wholesome Triad

ပုစ္ဆာ – တေနာဝုသော [Pg.119] ဘဂဝတာ…ပေ… သမ္မာသမ္ဗုဒ္ဓေန အဘိဓမ္မပိဋကေ မဟာပကရဏေ စတုဝီသတိယာ ပဋ္ဌာနေသု ပဌမေ ဓမ္မာနုလောမတိကပဋ္ဌာနေ ဒွါဝီသတိယာ တိကေသု ပဌမေ ကုသလတ္တိကေ သတ္တသု မဟာဝါရေသု ဒုတိယော သဟဇာတဝါရော ကထံ ဝိတ္ထာရေန ဝိဘဇိတွာ ဒေသိတော.

Question: Friend, how was the second, the Co-nascence Section, extensively analyzed and taught by that Blessed One, the Perfectly Self-Enlightened One, in the Abhidhamma Piṭaka, in the Great Treatise, among the twenty-four conditional relations, in the first, the conditional relation of the positive method, among the twenty-two triads, in the first wholesome triad, in the seven great sections?

ဝိဿဇ္ဇနာ – အဘိဓမ္မပိဋကေ ဘန္တေ အနန္တနယပဋ္ဌာနေ မဟာပကရဏေ စတုဝီသတိယာ ပဋ္ဌာနေသု ပဌမေ ဓမ္မာနုလောမတိကပဋ္ဌာနေ ဒွါဝီသတိယာ တိကေသု ပဌမေ ကုသလတ္တိကေ သတ္တသု မဟာဝါရေသု ဒုတိယော သဟဇာတာဝါရော ‘‘ကုသလံ ဓမ္မံ သဟဇာတော ကုသလော ဓမ္မော ဥပ္ပဇ္ဇတိ ဟေတုပစ္စယာ, ကုသလံ ဧကံ ခန္ဓံ သဟဇာတာ တယော ခန္ဓာ, တယော ခန္ဓေ သဟဇာတော ဧကော ခန္ဓော, ဒွေ ခန္ဓေ သဟဇာတာ ဒွေ ခန္ဓာ. ကုသလံ ဓမ္မံ သဟဇာတော အဗျာကတော ဓမ္မော ဥပ္ပဇ္ဇတိ ဟေတုပစ္စယာ, ကုသလေ ခန္ဓေ သဟဇာတံ စိတ္တသမုဋ္ဌာနံ ရူပံ. ကုသလံ ဓမ္မံ သဟဇာတော ကုသလော စ အဗျာကတော စ ဓမ္မာ ဥပ္ပဇ္ဇန္တိ ဟေတုပစ္စယာ, ကုသလံ ဧကံ ခန္ဓံ သဟဇာတာ တယော ခန္ဓာ စိတ္တသမုဋ္ဌာနဉ္စ ရူပံ, တယော ခန္ဓေ သဟဇာတော ဧကော ခန္ဓော စိတ္တသမုဋ္ဌာနဉ္စ ရူပံ, ဒွေ ခန္ဓေ စိတ္တသမုဋ္ဌာနဉ္စ ရူပ’’န္တိ ဧဝမာဒိနာ ဝိဿဇ္ဇနာဝါရေန စ. ဟေတုယာ နဝ, အာရမ္မဏေ တီဏိ, အဓိပတိယာ နဝ, အနန္တရေ သမနန္တရေ တီဏီ’’တိ ဧဝမာဒိနာ သင်္ချာဝါရေန စ ဝါစနာမဂ္ဂတော ဒွီဟိ ဝါရေဟိ ပဋိမဏ္ဍိတွာ ဘဂဝတာ ဝိတ္ထာရတော ဝိဘဇိတွာ ဒေသိတော.

Reply: Venerable sir, in the Abhidhamma Piṭaka, in the Great Treatise on the Method of Infinite Ways of Conditional Relations, among the twenty-four conditional relations, in the first, the conditional relation of the positive method, among the twenty-two triads, in the first wholesome triad, in the seven great sections, the second, the Co-nascence Section: “Co-nascent with a wholesome phenomenon, a wholesome phenomenon arises by way of root condition. Co-nascent with one wholesome aggregate, three aggregates arise; co-nascent with three aggregates, one aggregate arises; co-nascent with two aggregates, two aggregates arise. Co-nascent with a wholesome phenomenon, an indeterminate phenomenon arises by way of root condition. Co-nascent with the wholesome aggregates, mind-originated materiality arises. Co-nascent with a wholesome phenomenon, wholesome and indeterminate phenomena arise by way of root condition. Co-nascent with one wholesome aggregate, three aggregates and mind-originated materiality arise; co-nascent with three aggregates, one aggregate and mind-originated materiality arise; co-nascent with two aggregates, two aggregates and mind-originated materiality arise”—and so on, by way of the reply section. “By root condition, nine; by object condition, three; by dominance condition, nine; by contiguity condition and immediate contiguity condition, three”—and so on, by way of the enumeration section, adorned with two sections from the path of recitation, was extensively analyzed and taught by the Blessed One.

ကုသလတိက ပစ္စယဝါရ

The Condition Section of the Wholesome Triad

ပုစ္ဆာ – တေနာဝုသော [Pg.121] ဘဂဝတာ…ပေ… သမ္မာသမ္ဗုဒ္ဓေန ပဋ္ဌာနမဟာပကရဏေ စတုဝီသတိယာ ပဋ္ဌာနေသု ပဌမေ ဓမ္မာနုလောမတိကပဋ္ဌာနေ ဒွါဝီသတိယာ တိကေသု ပဌမေ ကုသလတ္တိကေ သတ္တသု မဟာဝါရေသု တတိယော ပစ္စယဝါရော ကထံ ဝိဘဇိတွာ ဝိတ္ထာရေန ဒေသိတော.

Question: Friend, how was the third, the Condition Section, analyzed in detail and taught by that Blessed One, the Perfectly Self-Enlightened One, in the Great Treatise, the Paṭṭhāna, among the twenty-four conditional relations, in the first, the conditional relation of the positive method, among the twenty-two triads, in the first wholesome triad, in the seven great sections?

ဝိဿဇ္ဇနာ – အဘိဓမ္မပိဋကေ ဘန္တေ သတ္တသု ပကရဏေသု သတ္တမေ အနန္တနယသမန္တပဋ္ဌာနေ မဟာပကရဏေ စတုဝီသတိယာ ပဋ္ဌာနေသု ပဌမေ ဓမ္မာနုလောမတိကပဋ္ဌာနေ ဗာဝီသတိယာ တိကေသု ပဌမေ ကုသလတ္တိကေ သတ္တသု မဟာဝါရေသု တတိယော ပစ္စယဝါရော ‘‘သိယာ ကုသလံ ဓမ္မံ ပစ္စယာ ကုသလော ဓမ္မော ဥပ္ပဇ္ဇေယျ ဟေတုပစ္စယာ, သိယာ ကုသလံ ဓမ္မံ ပစ္စယာ အကုသလော ဓမ္မော ဥပ္ပဇ္ဇေယျ ဟေတုပစ္စယာ, သိယာ ကုသလံ ဓမ္မံ ပစ္စယာ အဗျာကတော ဓမ္မော ဥပ္ပဇ္ဇေယျ ဟေတုပစ္စယာ’’တိ ဧဝမာဒိနာ ပုစ္ဆာဝါရေန စ. ‘‘ကုသလံ ဓမ္မံ ပစ္စယာ ကုသလော ဓမ္မော ဥပ္ပဇ္ဇတိ ဟေတုပစ္စယာ, ကုသလံ ဧကံ ခန္ဓံ ပစ္စယာ တယော ခန္ဓာ, တယော ခန္ဓေ ပစ္စယာ ဧကော ခန္ဓော, ဒွေ ခန္ဓေ ပစ္စယာ ဒွေ ခန္ဓာ’’တိ ဧဝမာဒိနာ ဝိဿဇ္ဇနာဝါရေန စ. ‘‘ဟေတုယာ သတ္တရသ, အာရမ္မဏေ သတ္တ, အဓိပတိယာ သတ္တရသ, အနန္တရေ သမနန္တရေ သတ္တ, သဟဇာတေ သတ္တရသ. အညမညေ သတ္တာ’’တိ ဧဝမာဒိနာ သင်္ချာဝါရေန စ. ပစ္စယာနုလောမ ပစ္စယ ပစ္စနိယ ပစ္စယာနုလောမ ပစ္စနီယ ပစ္စယ ပစ္စနီယာနုလောမသင်္ခါတေဟိ [Pg.122] စတူဟိ နယေဟိ ဝိဘဇိတွာ ဘဂဝတာ ဒေသိတော.

Reply: Venerable sir, in the Abhidhamma Piṭaka, in the seventh of the seven treatises, in the great treatise called the Anantanayasamantapaṭṭhāna, among the twenty-four conditional relations, in the first, the conditional relation of the positive method, among the twenty-two triads, in the first wholesome triad, in the third of the seven great sections, the Condition Section: “It may be that due to a wholesome phenomenon, a wholesome phenomenon arises by way of root condition; it may be that due to a wholesome phenomenon, an unwholesome phenomenon arises by way of root condition; it may be that due to a wholesome phenomenon, an indeterminate phenomenon arises by way of root condition”—and so on, by way of the question section. “Due to a wholesome phenomenon, a wholesome phenomenon arises by way of root condition; due to one wholesome aggregate, three aggregates arise; due to three aggregates, one aggregate arises; due to two aggregates, two aggregates arise”—and so on, by way of the reply section. “By root condition, seventeen; by object condition, seven; by dominance condition, seventeen; by contiguity and immediate contiguity condition, seven; by co-nascence condition, seventeen; by reciprocity condition, seven”—and so on, by way of the enumeration section. It was taught by the Blessed One, having been analyzed by the four methods known as the positive method of condition, the negative method of condition, the positive-negative method of condition, and the negative-positive method of condition.

ကုသလံ ဓမ္မံ ပစ္စယာ ကုသလော ဓမ္မော ဥပ္ပဇ္ဇတိ ဟေတုပစ္စယာ. ကုသလံ ဧကံ ခန္ဓံ ပစ္စယာ တယော ခန္ဓာ, တယော ခန္ဓေ ပစ္စယာ ဧကော ခန္ဓော, ဒွေ ခန္ဓေ ပစ္စယာ ဒွေ ခန္ဓာ- ….

Due to a wholesome phenomenon, a wholesome phenomenon arises by way of root condition. Due to one wholesome aggregate, three aggregates arise; due to three aggregates, one aggregate arises; due to two aggregates, two aggregates arise—...

ပဉှာဝါရ

The Question Section

ပုစ္ဆာ – တေနာဝုသော [Pg.123] ဘဂဝတာ…ပေ… သမ္မာသမ္ဗုဒ္ဓေန အဘိဓမ္မပိဋကေ သတ္တသု မဟာပကရဏေသု သတ္တမေ ပဋ္ဌာနမဟာပကရဏေ စတုဝီသတိယာ ပဋ္ဌာနေသု ပဌမေ ဓမ္မာနုလောမတိကပဋ္ဌာနေ ဒွါဝီသတိယာ တိကေသု ပဌမေ ကုသလတ္တိကေ သတ္တသု မဟာဝါရေသု သတ္တမော ပဉှာဝါရော ကထံ ဝိတ္ထာရေန ဝိဘဇိတွာ ဒေသိတော.

Question: Friend, how was the seventh, the Question Section, analyzed in detail and taught by that Blessed One, the Perfectly Self-Enlightened One, in the Abhidhamma Piṭaka, in the seventh of the seven great treatises, the Great Treatise, the Paṭṭhāna, among the twenty-four conditional relations, in the first, the conditional relation of the positive method, among the twenty-two triads, in the first wholesome triad, in the seven great sections?

ဝိဿဇ္ဇနာ – အဘိဓမ္မပိဋကေ ဘန္တေ သတ္တသု ပကရဏေသု သတ္တမေ အနန္တနယသမန္တပဋ္ဌာနေ မဟာပကရဏေ စတုဝီသတိယာ ပဋ္ဌာနေသု ပဌမေ ဓမ္မာနုလောမတိကပဋ္ဌာနေ ဒွါဝီသတိယာ တိကေသု ပဌမေ ကုသလတ္တိကေ သတ္တသု မဟာဝါရေသု သတ္တမော ပဉှာဝါရော ‘‘သိယာ ကုသလော ဓမ္မော ကုသလဿ ဓမ္မဿ ဟေတုပစ္စယေန ပစ္စယော. သိယာ ကုသလော ဓမ္မော အကုသလဿ ဓမ္မဿ ဟေတုပစ္စယေန ပစ္စယော. သိယာ ကုသလော ဓမ္မော အဗျာကတဿ [Pg.124] ဓမ္မဿ ဟေတုပစ္စယေန ပစ္စယော’’တိ ဧဝမာဒိနာ ပုစ္ဆာဝါရေန စ. ‘‘ကုသလော ဓမ္မော ကုသလဿ ဓမ္မဿ ဟေတုပစ္စယေန ပစ္စယော, ကုသလာ ဟေတူ သမ္ပယုတ္တကာနံ ခန္ဓာနံ ဟေတုပစ္စယေန ပစ္စယော. ကုသလော ဓမ္မော အဗျာကတဿ ဓမ္မဿ ဟေတုပစ္စယေန ပစ္စယော, ကုသလာ ဟေတူ စိတ္တသမုဋ္ဌာနာနံ ရူပါနံ ဟေတုပစ္စယေန ပစ္စယော’’တိ ဧဝမာဒိနာ ဝိဿဇ္ဇနာဝါရေန စ ‘‘ဟေတုယာ သတ္တ, အာရမ္မဏေ နဝ, အဓိပတိယာ ဒသ, အနန္တရေ သမနန္တရေ သတ္တ, သဟဇာတေ နဝ, အညမညေ တီဏိ, နိဿယေ တေရသ, ဥပနိဿယေ နဝ, ပုရေဇာတေ ပစ္ဆာဇာတေ အာသေဝနေ တီဏိ, ကမ္မေ သတ္တ, ဝိပါကေ ဧကံ. အာဟာရေ ဣန္ဒြိယေ ဈာနေ မဂ္ဂေ သတ္တ, သမ္ပယုတ္တေ တီဏိ, ဝိပ္ပယုတ္တေ ပဉ္စ, အတ္ထိယာ တေရသ, နတ္ထိယာ ဝိဂတေ သတ္တ, အဝိဂတေ တေရသာ’’တိ ဧဝမာဒိနာ သင်္ချာဝါရေန စ ပစ္စယာနုလောမပစ္စယပစ္စနီယပစ္စယာနုလောမပစ္စနီယပစ္စယပစ္စနီယာနုလောမသင်္ခါတေဟိ စတူဟိ နယေဟိ ဘဂဝတာ ဝိတ္ထာရတော ဝိဘဇိတွာ ဒေသိတော.

Reply – In the Abhidhamma Piṭaka, venerable sir, in the seventh of the seven treatises, in the great treatise called the Anantanayasamantapaṭṭhāna, in the first of the twenty-four conditions, the Dhammānulomapaṭṭhāna, in the first of the twenty-two triads, the Kusalattika, in the seventh of the seven great chapters, the Question Chapter: "May a wholesome phenomenon be a condition for a wholesome phenomenon by way of root condition? May a wholesome phenomenon be a condition for an unwholesome phenomenon by way of root condition? May a wholesome phenomenon be a condition for an indeterminate phenomenon by way of root condition?" and so on, by the Question Chapter; and, "A wholesome phenomenon is a condition for a wholesome phenomenon by way of root condition; wholesome roots are a condition for the associated aggregates by way of root condition. A wholesome phenomenon is a condition for an indeterminate phenomenon by way of root condition; wholesome roots are a condition for the mind-originated material phenomena by way of root condition," and so on, by the Reply Chapter; and, "By way of root condition, seven; by way of object condition, nine; by way of dominance condition, ten; by way of contiguity and immediacy, seven; by way of co-nascence, nine; by way of reciprocity, three; by way of dependence, thirteen; by way of strong dependence, nine; by way of pre-nascence, post-nascence, and habitual recurrence, three; by way of action, seven; by way of result, one; by way of nutriment, faculty, absorption, and path, seven; by way of association, three; by way of dissociation, five; by way of presence, thirteen; by way of absence and disappearance, seven; by way of non-absence, thirteen," and so on, by the Enumeration Chapter; was taught by the Blessed One, having analyzed it in detail through four methods, namely, condition in the forward order, condition in the reverse order, condition in the forward and reverse order, and condition in the reverse and forward order.

ကုသလော [Pg.125] ဓမ္မော ကုသလဿ ဓမ္မဿ ဟေတုပစ္စယေန ပစ္စယော, ကုသလာ ဟေတူ သမ္ပယုတ္တကာနံ ခန္ဓာနံ ဟေတုပစ္စယေန ပစ္စယော. ကုသလော ဓမ္မော အဗျာကတဿ ဓမ္မဿ ဟေတုပစ္စယေန ပစ္စယော, ကုသလာ ဟေတူ စိတ္တသမုဋ္ဌာနာနံ ရူပါနံ ဟေတုပစ္စယေန ပစ္စယော. ကုသလော ဓမ္မော ကုသလဿ စ အဗျာကတဿ စ ဓမ္မဿ ဟေတုပစ္စယေန ပစ္စယော, ကုသလာ ဟေတူ သမ္ပယုတ္တကာနံ ခန္ဓာနံ စိတ္တသမုဋ္ဌာနာနဉ္စ ရူပါနံ ဟေတုပစ္စယေန ပစ္စယော ….

A wholesome phenomenon is a condition for a wholesome phenomenon by way of the root condition. Wholesome roots are conditions for associated aggregates by way of the root condition. A wholesome phenomenon is a condition for an indeterminate phenomenon by way of the root condition. Wholesome roots are conditions for mind-originated material phenomena by way of the root condition. A wholesome phenomenon is a condition for a wholesome phenomenon and an indeterminate phenomenon by way of the root condition. Wholesome roots are conditions for associated aggregates and for mind-originated material phenomena by way of the root condition...

ဝိဿဇ္ဇနာဝါရ

The Section on Replies

ဟေတုပစ္စယဝိဘင်္ဂ

Analysis of the Root Condition

ပုစ္ဆာ – တေနာဝုသော [Pg.126] ဘဂဝတာ…ပေ… သမ္မာသမ္ဗုဒ္ဓေန အဘိဓမ္မပိဋကေ သတ္တသု ပကရဏေသု သတ္တမေ ပဋ္ဌာနမဟာပကရဏေ စတုဝီသတိယာ ပဋ္ဌာနေသု ပဌမေ ဓမ္မာနုလောမတိကပဋ္ဌာနေ ဒွါဝီသတိယာ တိကေသု ပဌမေ ကုသလတ္တိကေ သတ္တသု မဟာဝါရေသု သတ္တမေ ပဉှာဝါရေ ပုစ္ဆာဝိဿဇ္ဇနာသင်္ချာဝါရသင်္ခါတေသု တီသု ဝါရေသု ဝိဿဇ္ဇနာဝါရေ ဟေတုပစ္စယဝိဘင်္ဂေါ ကထံ ဝိတ္ထာရေန ဝိဘဇိတွာ ဒေသိတော.

Question: How was the Analysis of the Root Condition taught in detail by the Blessed One... in the Abhidhamma Piṭaka, in the seventh of the seven treatises, the great treatise Paṭṭhāna, in the first of the twenty-four conditions, the Dhammānuloma Paṭṭhāna, in the first of the twenty-two triads, the Wholesome Triad, in the seventh of the seven great chapters, the Question Chapter, in the Reply Chapter among the three chapters designated as the Question Chapter, the Reply Chapter, and the Enumeration Chapter?

ဝိဿဇ္ဇနာ – အဘိဓမ္မပိဋကေ ဘန္တေ သတ္တသု ပကရဏေသု သတ္တမေ အနန္တနယသမန္တပဋ္ဌာနေ မဟာပကရဏေ စတုဝီသတိယာ ပဋ္ဌာနေသု ပဌမေ ဓမ္မာနုလောမတိကပဋ္ဌာနေ ဒွါဝီသတိယာ တိကေသု ပဌမေ ကုသလတ္တိကေ သတ္တသု မဟာဝါရေသု သတ္တမေ ပဉှာဝါရေ ပစ္စယာနုလောမပစ္စယပစ္စနီယ ပစ္စယာနုလောမ ပစ္စနီယပစ္စယ ပစ္စယနီယာနုလောမသင်္ခါတေသု စတူသု နယေသု ပဌမေ ပစ္စယာနုလောမနယေ ပုစ္ဆာဝါရဝိဿဇ္ဇနာဝါရသင်္ချာဝါရသင်္ခါတေသု တီသုပိ ဝါရေသု ဒုတိယေ ဝိဿဇ္ဇနာဝါရေ ဟေတုပစ္စယဝိဘင်္ဂေါ ‘‘ကုသလော ဓမ္မော ကုသလဿ ဓမ္မဿ ဟေတုပစ္စယေန ပစ္စယော, ကုသလာ ဟေတူ သမ္ပယုတ္တကာနံ ခန္ဓာနံ ဟေတုပစ္စယေန ပစ္စယော. ကုသလော ဓမ္မော အဗျာကတဿ ဓမ္မဿ ဟေတုပစ္စယေန ပစ္စယော. ကုသလာ ဟေတူ စိတ္တသမုဋ္ဌာနာနံ ရူပါနံ ဟေတုပစ္စယေန [Pg.127] ပစ္စယော. ကုသလော ဓမ္မော ကုသလဿ စ အဗျာကတဿ စ ဓမ္မဿ ဟေတုပစ္စယေန ပစ္စယော, ကုသလာ ဟေတူ သမ္ပယုတ္တကာနံ ခန္ဓာနံ စိတ္တသမုဋ္ဌာနာနဉ္စ ရူပါနံ ဟေတုပစ္စယေန ပစ္စယော’’တိ ဧဝမာဒိနာ ဘဂဝတာ ဝိတ္ထာရတော ဝိဘဇိတွာ ဒေသိတော.

Reply: In the Abhidhamma Piṭaka, venerable sir, in the seventh of the seven treatises, the great treatise called the Anantanayasamanta Paṭṭhāna, in the first of the twenty-four conditions, the Dhammānuloma Paṭṭhāna, in the first of the twenty-two triads, the Wholesome Triad, in the seventh of the seven great chapters, the Question Chapter, in the first of the four methods, namely, condition in the forward order, in the second of the three chapters, the Reply Chapter, the Analysis of the Root Condition was taught in detail by the Blessed One, beginning thus: “A wholesome phenomenon is a condition for a wholesome phenomenon by way of the root condition; wholesome roots are conditions for the associated aggregates by way of the root condition. A wholesome phenomenon is a condition for an indeterminate phenomenon by way of the root condition; wholesome roots are conditions for mind-originated material phenomena by way of the root condition. A wholesome phenomenon is a condition for a wholesome and an indeterminate phenomenon by way of the root condition; wholesome roots are conditions for the associated aggregates and for mind-originated material phenomena by way of the root condition.”

… ‘‘ကုသလော [Pg.129] ဓမ္မော ကုသလဿ ဓမ္မဿ ဟေတုပစ္စယေန ပစ္စယော, ကုသလာ ဟေတူ သမ္ပယတ္တကာနံ ခန္ဓာနံ ဟေတုပစ္စယေန ပစ္စယော. ကုသလော ဓမ္မော အဗျာကတဿ ဓမ္မဿ ဟေတုပစ္စယေန ပစ္စယော, ကုသလာ ဟေတူ စိတ္တသမုဋ္ဌာနံ ရူပါနံ ဟေတုပစ္စယေန ပစ္စယော. ကုသလော ဓမ္မော ကုသလဿ စ အဗျာကတဿ စ ဓမ္မဿ ဟေတုပစ္စယေန ပစ္စယော, ကုသလာ ဟေတူ သမ္ပယုတ္တကာနံ ခန္ဓာနံ စိတ္တသမုဋ္ဌာနာနဉ္စ ရူပါနံ ဟေတုပစ္စယေန ပစ္စယော’’.

... “A wholesome phenomenon is a condition for a wholesome phenomenon by way of the root condition; wholesome roots are conditions for the associated aggregates by way of the root condition. A wholesome phenomenon is a condition for an indeterminate phenomenon by way of the root condition; wholesome roots are conditions for mind-originated material phenomena by way of the root condition. A wholesome phenomenon is a condition for a wholesome and an indeterminate phenomenon by way of the root condition; wholesome roots are conditions for the associated aggregates and for mind-originated material phenomena by way of the root condition.”

အာရမ္မဏပစ္စယဝိဘင်္ဂ

Analysis of the Object Condition

ပုစ္ဆာ – တေနာဝုသော…ပေ… သမ္မာသမ္ဗုဒ္ဓေန အဘိဓမ္မပိဋကေ သတ္တသု ပကရဏေသု သတ္တမေ ပဋ္ဌာနမဟာပကရဏေ စတုဝီသတိယာ ပဋ္ဌာနေသု ပဌမေ ဓမ္မာနုလောမတိကပဋ္ဌာနေ ဒွါဝီသတိယာ တိကေသု ပဌမေ ကုသလတ္တိကေ သတ္တသု မဟာဝါရေသု သတ္တမေ ပဉှာဝါရေ စတူသု နယေသု ပဌမေ ပစ္စယာနုလောမနယေ ပုစ္ဆာဝိဿဇ္ဇနာသင်္ချာဝါရသင်္ခါတေသု တီသု ဝါရေသု ဒုတိယေ ဝိဿဇ္ဇနာဝါရေ ဟေတုပစ္စယဝိဘင်္ဂါဒီသု စတုဝီသတိယာ ဝိဘင်္ဂေသု ဒုတိယော အာရမ္မဏပစ္စယဝိဘင်္ဂေါ ကထံ ဝိတ္ထာရေန ဝိဘဇိတွာ ဒေသိတော.

Question: How was the second analysis, the Analysis of the Object Condition, among the twenty-four analyses beginning with the Analysis of the Root Condition, taught in detail by the Blessed One... in the Abhidhamma Piṭaka, in the seventh of the seven treatises, the great treatise Paṭṭhāna, in the first of the twenty-four conditions, the Dhammānuloma Paṭṭhāna, in the first of the twenty-two triads, the Wholesome Triad, in the seventh of the seven great chapters, the Question Chapter, in the first of the four methods, the forward order of conditions, in the second of the three chapters, the Reply Chapter?

ဝိဿဇ္ဇနာ – အဘိဓမ္မပိဋကေ [Pg.130] ဘန္တေ သတ္တသု ပကရဏေသု သတ္တမေ အနန္တနယသမန္တပဋ္ဌာနေ မဟာပကရဏေ စတုဝီသတိယာ ပဋ္ဌာနေသု ပဌမေ ဓမ္မာနုလောမတိကပဋ္ဌာနေ ဒွါဝီသတိယာ တိကေသု ပဌမေ ကုသလတ္တိကေ သတ္တသု မဟာဝါရေသု သတ္တမေ ပဉှာဝါရေ စတူသု နယေသု ပဌမေ ပစ္စယာနုလောမနယေ တီသု စ ဝါရေသု ဒုတိယေ ဝိဘင်္ဂဝါရေ ဟေတုပစ္စယဝိဘင်္ဂါဒီသု စတုဝီသတိယာ ဝိဘင်္ဂေသု ဒုတိယော အာရမ္မဏပစ္စယဝိဘင်္ဂေါ ‘‘ကုသလော ဓမ္မော ကုသလဿ ဓမ္မဿ အာရမ္မဏပစ္စယေန ပစ္စယော, ဒါနံ ဒတွာ သီလံ သမာဒိယိတွာ ဥပေါသထကမ္မံ ကတွာ တံ ပစ္စဝေက္ခတိ, ပုဗ္ဗေ သုစိဏ္ဏာနိ ပစ္စဝေက္ခတိ, ဈာနာ ဝုဋ္ဌဟိတွာ ဈာနံ ပစ္စဝေက္ခတိ, သေက္ခာ ဂေါတြဘုံ ပစ္စဝေက္ခန္တိ, ဝေါဒါနံ ပစ္စဝေက္ခန္တိ, သေက္ခာ မဂ္ဂါ ဝုဋ္ဌဟိတွာ မဂ္ဂံ ပစ္စဝေက္ခန္တိ, သေက္ခာ ဝါ ပုထုဇ္ဇနာ ဝါ ကုသလံ အနိစ္စတော ဒုက္ခတော အနတ္တတော ဝိပဿန္တိ, စေတောပရိယဉာဏေန ကုသလစိတ္တသမင်္ဂိဿ စိတ္တံ ဇာနန္တိ, အာကာသာနဉ္စာယတနကုသလံ ဝိညာဏဉ္စာယတနကုသလဿ အာရမ္မဏပစ္စယေန ပစ္စယော. အာကိဉ္စညာယတနကုသလံ နေဝသညာနာသညာယတနကုသလဿ အာရမ္မဏပစ္စယေန ပစ္စယော. ကုသလာ ခန္ဓာ ဣဒ္ဓိဝိဓဉာဏဿ, စေတောပရိယဉာဏဿ, ပုဗ္ဗေနိဝါသာနုဿတိဉာဏဿ, ယထာကမ္မုပဂဉာဏဿ, အနာဂတံသဉာဏဿ အာရမ္မဏပစ္စယေန ပစ္စယော’’တိ ဧဝမာဒိနာ ဘဂဝတာ ဝိတ္ထာရတော ဝိဘဇိတွာ ဒေသိတော.

Answer: In the Abhidhamma Piṭaka, venerable sir, in the seventh of the seven treatises, the great treatise, the Anantanayasamanta Paṭṭhāna, in the first of the twenty-four conditions, the Dhammānuloma Paṭṭhāna, in the first of the twenty-two triads, the wholesome triad, in the seventh of the seven great sections, the Question Section, in the first of the four methods, the Positive Method of Conditions, and in the second of the three sections, the Analysis Section, the second of the twenty-four analyses beginning with the analysis of the Root Condition, the analysis of the Object Condition, was taught and explained in detail by the Blessed One, beginning thus: “A wholesome phenomenon is a condition for a wholesome phenomenon by way of object condition. Having given alms, undertaken the moral precepts, or performed the Uposatha observance, one reflects upon it. One reflects on past good deeds. Having emerged from jhāna, one reflects on the jhāna. The trainees reflect on the change-of-lineage consciousness. They reflect on purification. Having emerged from the path, the trainees reflect on the path. Trainees or worldlings contemplate a wholesome phenomenon as impermanent, as suffering, as non-self. With the knowledge of others' minds, they know the mind of one endowed with wholesome consciousness. The wholesome attainment of the base of boundless space is a condition for the wholesome attainment of the base of boundless consciousness by way of object condition. The wholesome attainment of the base of nothingness is a condition for the wholesome attainment of the base of neither-perception-nor-non-perception by way of object condition. The wholesome aggregates are a condition for the knowledge of psychic powers, the knowledge of others' minds, the knowledge of recollection of past lives, the knowledge of the passing away and rebirth of beings according to their kamma, and the knowledge of the future, by way of object condition.” In this way and others it was taught and explained in detail by the Blessed One.

အဓိပတိပစ္စယဝိဘင်္ဂ

The Analysis of the Dominance Condition

ပုစ္ဆာ – အဘိဓမ္မပိဋကေ [Pg.133] အာဝုသော သတ္တသု ပကရဏေသု သတ္တမေ ပဋ္ဌာနမဟာပကရဏေ စတုဝီသတိယာ ပဋ္ဌာနေသု ပဌမေ ဓမ္မာနုလောမတိကပဋ္ဌာနေသု ဗာဝီသတိယာ တိကေသု ပဌမေ ကုသလတ္တိကေ သတ္တသု မဟာဝါရေသု သတ္တမေ ပဉှာဝါရေ စတူသု နယေသု ပဌမေ ပစ္စယာနုလောမနယေ ပုစ္ဆာဝိဿဇ္ဇနာသင်္ချာသင်္ခါတေသု တီသု ဝါရေသု ဒုတိယေ ဝိဿဇ္ဇနာသင်္ခါတေ ဝိဘင်္ဂဝါရေ ဟေတုပစ္စယဝိဘင်္ဂါဒီသု စတုဝီသတိယာ ဝိဘင်္ဂေသု တတိယော အဓိပတိပစ္စယဝိဘင်္ဂေါ ကထံ ဝိတ္ထာရေန ဝိဘဇိတွာ ဒေသိတော.

Question: In the Abhidhamma Piṭaka, friend, in the seventh of the seven treatises, the great treatise, the Paṭṭhāna, in the first of the twenty-four conditions, the Dhammānuloma Paṭṭhāna, in the first of the twenty-two triads, the wholesome triad, in the seventh of the seven great sections, the Question Section, in the first of the four methods, the Positive Method of Conditions, in the second of the three sections designated as Question, Answer, and Enumeration, the Analysis Section designated as 'Answer', among the twenty-four analyses beginning with the analysis of the Root Condition, how was the third analysis, the analysis of the Dominance Condition, taught and explained in detail?

ဝိဿဇ္ဇနာ – အဘိဓမ္မပိဋကေ ဘန္တေ သတ္တသု ပကရဏေသု သတ္တမေ အနန္တနယသမန္တပဋ္ဌာနေ မဟာပကရဏေ စတုဝီသတိယာ ပဋ္ဌာနေသု ပဌမေ ဓမ္မာနုလောမတိကပဋ္ဌာနေ ဗာဝီသတိယာ တိကေသု ပဌမေ ကုသလတ္တိကေ သတ္တသု မဟာဝါရေသု သတ္တမေ ပဉှာဝါရေ စတူသု နယေသု ပဌမေ ပစ္စယာနုလောမနယေ ပုစ္ဆာဝိဿဇ္ဇနာသင်္ချာသင်္ခါတေသု တီသု ဝါရေသု ဒုတိယေ ဝိဿဇ္ဇနာသင်္ခါတေ ဝိဘင်္ဂဝါရေ ဟေတုပစ္စယဝိဘင်္ဂါဒီသု စတုဝီသတိယာ ဝိဘင်္ဂေသု တတိယော အဓိပတိပစ္စယဝိဘင်္ဂေါ ‘‘ကုသလော ဓမ္မော ကုသလဿ ဓမ္မဿ အဓိပတိပစ္စယေန ပစ္စယော. အာရမ္မဏာဓိပတိ, သဟဇာတာဓိပတိ. အာရမ္မဏာဓိပတိ–ဒါနံ ဒတွာ သီလံ သမာဒိယိတွာ ဥပေါသထကမ္မံ ကတွာ တံ ဂရုံ ကတွာ ပစ္စဝေက္ခတိ. ပုဗ္ဗေ သုစိဏ္ဏာနိ ဂရုံ ကတွာ ပစ္စဝေက္ခတိ, ဈာနာ ဝုဋ္ဌဟိတွာ ဈာနံ ဂရုံ ကတွာ ပစ္စဝေက္ခတိ, သေက္ခာ ဂေါတြဘုံ ဂရုံ ကတွာ ပစ္စဝေက္ခန္တိ, ဝေါဒါနံ ဂရုံ ကတွာ ပစ္စဝေက္ခန္တိ, သေက္ခာ မဂ္ဂါ ဝုဋ္ဌဟိတွာ မဂ္ဂံ ဂရုံ ကတွာ ပစ္စဝေက္ခန္တိ. သဟဇာတာဓိပတိ–ကုသလာဓိပတိ သမ္ပယုတ္တကာနံ ခန္ဓာနံ အဓိပတိပစ္စယေန ပစ္စယော’’တိ ဧဝမာဒိနာ ဘဂဝတာ ဝိတ္ထာရတော ဝိဘဇိတွာ ဒေသိတော.

Answer: In the Abhidhamma Piṭaka, venerable sir, in the seventh of the seven treatises, the great treatise, the Anantanayasamanta Paṭṭhāna, in the first of the twenty-four conditions, the Dhammānuloma Paṭṭhāna, in the first of the twenty-two triads, the wholesome triad, in the seventh of the seven great sections, the Question Section, in the first of the four methods, the Positive Method of Conditions, in the second of the three sections designated as Question, Answer, and Enumeration, the Analysis Section designated as 'Answer', the third of the twenty-four analyses beginning with the analysis of the Root Condition, the analysis of the Dominance Condition, was taught and explained in detail by the Blessed One, beginning thus: “A wholesome phenomenon is a condition for a wholesome phenomenon by way of dominance condition. Object-dominance, co-nascent dominance. Object-dominance: having given alms, undertaken the moral precepts, or performed the Uposatha observance, one reflects upon it, regarding it as paramount. One reflects upon past good deeds, regarding them as paramount. Having emerged from jhāna, one reflects on the jhāna, regarding it as paramount. Trainees reflect upon the change-of-lineage consciousness, regarding it as paramount. They reflect upon purification, regarding it as paramount. Trainees, having emerged from the path, reflect upon the path, regarding it as paramount. Co-nascent dominance: wholesome dominance is a condition for the associated aggregates by way of dominance condition.” In this way and others it was taught and explained in detail by the Blessed One.

အနန္တရပစ္စယဝိဘင်္ဂ

The Analysis of the Contiguity Condition

ပုစ္ဆာ – တေနာဝုသော [Pg.137] ဘဂဝတာ…ပေ… စတုတ္ထော အနန္တရပစ္စယဝိဘင်္ဂေါ ကထံ ဝိတ္ထာရေန ဝိဘဇိတွာ ဒေသိတော.

Question: Friend, by that Blessed One... pe... how was the fourth analysis, the analysis of the Contiguity Condition, taught and explained in detail?

ဝိဿဇ္ဇနာ – အဘိဓမ္မပိဋကေ ဘန္တေ…ပေ… စတုတ္ထော အနန္တရပစ္စယဝိဘင်္ဂေါ ‘‘ကုသလော ဓမ္မော ကုသလဿ ဓမ္မဿ အနန္တရပစ္စယေန ပစ္စယော, ပုရိမာ ပုရိမာ ကုသလာ ခန္ဓာ ပစ္ဆိမာနံ ပစ္ဆိမာနံ ကုသလာနံ ခန္ဓာနံ အနန္တရပစ္စယေန ပစ္စယော. အနုလောမံ ဂေါတြဘုဿ, အနုလောမံ ဝေါဒါနဿ, ဂေါတြဘု မဂ္ဂဿ, ဝေါဒါနံ မဂ္ဂဿ အနန္တရပစ္စယေန ပစ္စယော’’တိ ဧဝမာဒိနာ ဘဂဝတာ ဝိတ္ထာရတော ဝိဘဇိတွာ ဒေသိတော.

Answer: In the Abhidhamma Piṭaka, venerable sir... pe... the fourth analysis, the analysis of the Contiguity Condition, was taught and explained in detail by the Blessed One, beginning thus: “A wholesome phenomenon is a condition for a wholesome phenomenon by way of contiguity condition. Preceding wholesome aggregates are a condition for succeeding wholesome aggregates by way of contiguity condition. Adaptation is a condition for change-of-lineage; adaptation is a condition for purification; change-of-lineage is a condition for the path; purification is a condition for the path by way of contiguity condition.” In this way and others it was taught and explained in detail by the Blessed One.

သဟဇာတပစ္စယဝိဘင်္ဂ

The Analysis of the Co-nascent Condition

ပုစ္ဆာ – တေနာဝုသော…ပေ… [Pg.138] ဆဋ္ဌော သဟဇာတပစ္စယဝိဘင်္ဂေါ ကထံ ဝိတ္ထာရေန ဝိဘဇိတွာ ဒေသိတော.

Question: Friend, by that Blessed One... pe... how was the sixth analysis, the analysis of the Co-nascent Condition, taught and explained in detail?

ဝိဿဇ္ဇနာ – အဘိဓမ္မပိဋကေ [Pg.139] ဘန္တေ…ပေ… ဆဋ္ဌော သဟဇာတပစ္စယဝိဘင်္ဂေါ ‘‘ကုသလော ဓမ္မော ကုသလဿ ဓမ္မဿ သဟဇာတပစ္စယေန ပစ္စယော, ကုသလော ဧကော ခန္ဓော တိဏ္ဏန္နံ ခန္ဓာနံ သဟဇာတပစ္စယေန ပစ္စယော, တယော ခန္ဓာ ဧကဿ ခန္ဓဿ သဟဇာတပစ္စယေန ပစ္စယော, ဒွေ ဒွိန္နံ ခန္ဓာနံ သဟဇာတပစ္စယေန ပစ္စယော. ကုသလော ဓမ္မော အဗျာကတဿ ဓမ္မဿ သဟဇာတပစ္စယေန ပစ္စယော, ကုသလာ ခန္ဓာ စိတ္တသမုဋ္ဌာနာနံ ရူပါနံ သဟဇာတပစ္စယေန ပစ္စယော’’တိ ဧဝမာဒိနာ ဘဂဝတာ ဝိတ္ထာရတော ဝိဘဇိတွာ ဒေသိတော.

Answer: In the Abhidhamma Piṭaka, venerable sir... pe... the sixth analysis, the analysis of the Co-nascent Condition, was taught and explained in detail by the Blessed One, beginning thus: “A wholesome phenomenon is a condition for a wholesome phenomenon by way of co-nascent condition. One wholesome aggregate is a condition for three aggregates by way of co-nascent condition. Three aggregates are a condition for one aggregate by way of co-nascent condition. Two aggregates are a condition for two aggregates by way of co-nascent condition. A wholesome phenomenon is a condition for an indeterminate phenomenon by way of co-nascent condition. Wholesome aggregates are a condition for mind-originated matter by way of co-nascent condition.” In this way and others it was taught and explained in detail by the Blessed One.

ဥပနိဿယပစ္စယဝိဘင်္ဂ

The Analysis of the Decisive Support Condition

ပုစ္ဆာ – တေနာဝုသော [Pg.140] ဘဂဝတာ…ပေ… နဝမော ဥပနိဿယပစ္စယဝိဘင်္ဂေါ ကထံ ဝိတ္ထာရေန ဝိဘဇိတွာ ဒေသိတော.

Question: Friend, by that Blessed One... pe... how was the ninth analysis, the analysis of the Decisive Support Condition, taught and explained in detail?

ဝိဿဇ္ဇနာ – အဘိဓမ္မပိဋကေ ဘန္တေ…ပေ… နဝမော ဥပနိဿယပစ္စယဝိဘင်္ဂေါ ‘‘ကုသလော ဓမ္မော ကုသလဿ ဓမ္မဿ ဥပနိဿယပစ္စယေန ပစ္စယော. အာရမ္မဏူပနိဿယော, အနန္တရူပနိဿယော, ပကတူပနိဿယော. အာရမ္မဏူပနိဿယော–ဒါနံ ဒတွာ သီလံ သမာဒိယိတွာ ဥပေါသထကမ္မံ ကတွာ ကံ ဂရုံ ကတွာ ပစ္စဝေက္ခတိ…ပေ…

Answer: In the Abhidhamma Piṭaka, venerable sir... pe... the ninth analysis, the analysis of the Decisive Support Condition, was taught and explained in detail by the Blessed One, beginning thus: “A wholesome phenomenon is a condition for a wholesome phenomenon by way of decisive support condition. There is object decisive support, contiguity decisive support, and natural decisive support. As to object decisive support: having given alms, undertaken the moral precepts, or performed the Uposatha observance, one reflects upon something, regarding it as paramount... pe...

ပကတူပနိဿယော – သဒ္ဓံ [Pg.141] ဥပနိဿာယ ဒါနံ ဒေတိ သီလံ သမာဒိယတိ ဥပေါသထကမ္မံ ကရောတိ, ဈာနံ ဥပ္ပာဒေတိ, ဝိပဿနံ ဥပ္ပာဒေတိ, မဂ္ဂံ ဥပ္ပာဒေတိ, အဘိညံ ဥပ္ပာဒေတိ, သမာပတ္တိံ ဥပ္ပာဒေတီ’’တိ ဧဝမာဒိနာ ဘဂဝတာ ဝိတ္ထာရတော ဝိဘဇိတွာ ဒေသိတော.

As to natural decisive support: relying on faith, one gives alms, undertakes the moral precepts, performs the Uposatha observance, generates jhāna, generates insight, generates the path, generates higher knowledge, or generates meditative attainments.” In this way and others it was taught and explained in detail by the Blessed One.

ပုရေဇာတပစ္စယဝိဘင်္ဂ

The Analysis of the Prenascent Condition

ပုစ္ဆာ – တေနာဝုသော…ပေ… [Pg.144] ဒသမော ပုရေဇာတပစ္စယဝိဘင်္ဂေါ ကထံ ဝိတ္ထာရေန ဝိဘဇိတွာ ဒေသိတော.

Question: Friend, by that Blessed One... pe... how was the tenth analysis, the analysis of the Prenascent Condition, taught and explained in detail?

ဝိဿဇ္ဇနာ – အဘိဓမ္မပိဋကေ ဘန္တေ…ပေ… ဒသမော ပုရေဇာတပစ္စယဝိဘင်္ဂေါ ‘‘အဗျာကတော ဓမ္မော အဗျာကတဿ ဓမ္မဿ ပုရေဇာတပစ္စယေန ပစ္စယော. အာရမ္မဏပုရေဇာတံ, ဝတ္ထုပုရေဇာတံ. အာရမ္မဏပုရေဇာတံ–အရဟာ စက္ခုံ အနိစ္စတော ဒုက္ခတော အနတ္တတော ဝိပဿတိ. ဃာနံ, ဇိဝှံ, ကာယံ, ရူပေ, သဒ္ဒေ, ဂန္ဓေ, ရသေ, ဖောဋ္ဌဗ္ဗေ, ဝတ္ထုံ အနိစ္စတော ဒုက္ခတော အနတ္တတော ဝိပဿတိ. ဒိဗ္ဗေန စက္ခုနာ ရူပံ ပဿတိ, ဒိဗ္ဗာယ သောတဓာတုယာ သဒ္ဒံ သုဏာတိ, ရူပါယတနံ စက္ခုဝိညာဏဿ, သဒ္ဒါယတနံ သောတဝိညာဏဿ, ဂန္ဓာယတနံ ဃာနဝိညာဏဿ, ရသာယတနံ ဇိဝှာဝိညာဏဿ, ဖောဋ္ဌဗ္ဗာယတနံ ကာယဝိညာဏဿ ပုရေဇာတပစ္စယေန ပစ္စယော. ဝတ္ထုပုရေဇာတံ–စက္ခာယတနံ စက္ခုဝိညာဏဿ, သောတာယတနံ သောတဝိညာဏဿ, ဃာနာယတနံ ဃာနဝိညာဏဿ, ဇိဝှာယတနံ ဇိဝှာဝိညာဏဿ, ကာယာယတနံ ကာယဝိညာဏဿ, ဝတ္ထု ဝိပါကာဗျာကတာနံ ကြိယာဗျာကတာနံ ခန္ဓာနံ ပုရေဇာတပစ္စယေန ပစ္စယော’’တိ ဧဝမာဒိနာ ဘဂဝတာ ဝိတ္ထာရတော ဝိဘဇိတွာ ဒေသိတော.

Reply – In the Abhidhamma Piṭaka, Venerable Sir… and so on… the tenth analysis of the prenascent condition: "An indeterminate phenomenon is a condition for an indeterminate phenomenon by way of prenascent condition. There are two types: object-prenascent and base-prenascent. Object-prenascent: An arahant contemplates the eye as impermanent, suffering, and non-self. The nose, tongue, body, forms, sounds, odors, tastes, tangibles, and the base are contemplated as impermanent, suffering, and non-self. With the divine eye, one sees forms; with the divine ear-element, one hears sounds. The form base is a condition for eye-consciousness, the sound base for ear-consciousness, the odor base for nose-consciousness, the taste base for tongue-consciousness, and the tangible base for body-consciousness by way of prenascent condition. Base-prenascent: The eye base is a condition for eye-consciousness, the ear base for ear-consciousness, the nose base for nose-consciousness, the tongue base for tongue-consciousness, the body base for body-consciousness, and the base is a condition for the resultant indeterminate and functional indeterminate aggregates by way of prenascent condition." Thus, the Blessed One has analyzed and taught it in detail.

ကမ္မပစ္စယဝိဘင်္ဂ

Analysis of the Kamma Condition

ပုစ္ဆာ – တေနာဝုသော [Pg.147] ဘဂဝတာ…ပေ… တေရသမော ကမ္မပစ္စယဝိဘင်္ဂေါ ကထံ ဝိတ္ထာရေန ဝိဘဇိတွာ ဒေသိတော.

Question: Therefore, friend, how has the Blessed One… and so on… analyzed and taught in detail the thirteenth analysis of the kamma condition?

ဝိဿဇ္ဇနာ – အဘိဓမ္မပိဋကေ ဘန္တေ…ပေ… တေရသမော ကမ္မပစ္စယဝိဘင်္ဂေါ ‘‘ကုသလော ဓမ္မော ကုသလဿ ဓမ္မဿ ကမ္မပစ္စယေန ပစ္စယော, ကုသလာ စေတနာ သမ္ပယုတ္တကာနံ ခန္ဓာနံ ကမ္မပစ္စယေန ပစ္စယော. ကုသလော ဓမ္မော အဗျာကတဿ ဓမ္မဿ ကမ္မပစ္စယေန ပစ္စယော. သဟဇာတာ, နာနာက္ခဏိကာ. သဟဇာတာ–ကုသလာ စေတနာ စိတ္တသမုဋ္ဌာနာနံ ရူပါနံ ကမ္မပစ္စယေန ပစ္စယော. နာနာက္ခဏိကာ–ကုသလာ စေတနာ ဝိပါကာနံ ခန္ဓာနံ ကဋတ္တာ စ ရူပါနံ ကမ္မပစ္စယေန ပစ္စယော. ကုသလော ဓမ္မော ကုသလဿ စ အဗျာကတဿ စ ဓမ္မဿ ကမ္မပစ္စယေန ပစ္စယော. ကုသလာ စေတနာ သမ္ပယုတ္တကာနံ ခန္ဓာနံ စိတ္တသမုဋ္ဌာနာနဉ္စ ရူပါနံ ကမ္မပစ္စယေန ပစ္စယော’’တိ ဧဝမာဒိနာ ဘဂဝတာ ဝိတ္ထာရတော ဝိဘဇိတွာ ဒေသိတော.

Reply – In the Abhidhamma Piṭaka, Venerable Sir… and so forth… the thirteenth analysis of the kamma condition: "A wholesome phenomenon is a condition for a wholesome phenomenon by way of kamma condition; wholesome volition is a condition for the associated aggregates by way of kamma condition. A wholesome phenomenon is a condition for an indeterminate phenomenon by way of kamma condition. Co-nascent, non-co-nascent. Co-nascent – wholesome volition is a condition for mind-originated materiality by way of kamma condition. Non-co-nascent – wholesome volition is a condition for resultant aggregates and for kamma-born materiality by way of kamma condition. A wholesome phenomenon is a condition for both a wholesome and an indeterminate phenomenon by way of kamma condition. Wholesome volition is a condition for the associated aggregates and for mind-originated materiality by way of kamma condition." Thus, the Blessed One has analyzed and taught it in detail.

အာဟာရပစ္စယဝိဘင်္ဂ

Analysis of the Nutriment Condition

ပုစ္ဆာ – တေနာဝုသော…ပေ… [Pg.150] ပန္နရသမော အာဟာရပစ္စယဝိဘင်္ဂေါ ကထံ ဝိတ္ထာရေန ဝိဘဇိတွာ ဒေသိတော.

Question – Therefore, friend, how was the fifteenth analysis of the nutriment condition analyzed and taught in detail?

ဝိဿဇ္ဇနာ – အဘိဓမ္မပိဋကေ ဘန္တေ…ပေ… ပန္နရသမော အာဟာရပစ္စယဝိဘင်္ဂေါ ‘‘ကုသလော ဓမ္မော ကုသလဿ ဓမ္မဿ အာဟာရပစ္စယေန ပစ္စယော. ကုသလာ အာဟာရာ သမ္ပယုတ္တကာနံ ခန္ဓာနံ အာဟာရပစ္စယေန ပစ္စယော. ကုသလော ဓမ္မော အဗျာကတဿ ဓမ္မဿ အာဟာရပစ္စယေန ပစ္စယော. ကုသလာ အာဟာရာ စိတ္တသမုဋ္ဌာနာနံ ရူပါနံ အာဟာရပစ္စယေန ပစ္စယော’’တိ ဧဝမာဒိနာ ဘဂဝတာ ဝိတ္ထာရတော ဝိဘဇိတွာ ဒေသိတော.

Reply – In the Abhidhamma Piṭaka, Venerable Sir… and so on… the fifteenth analysis of the nutriment condition: "A wholesome phenomenon is a condition for a wholesome phenomenon by way of nutriment condition. Wholesome nutriment is a condition for the associated aggregates by way of nutriment condition. A wholesome phenomenon is a condition for an indeterminate phenomenon by way of nutriment condition. Wholesome nutriment is a condition for mind-originated materiality by way of nutriment condition." Thus, the Blessed One has analyzed and taught it in detail.

ဣန္ဒြိယပစ္စယဝိဘင်္ဂ

Analysis of the Faculty Condition

ပုစ္ဆာ – တေနာဝုသော [Pg.151] ဘဂဝတာ…ပေ… သောဠသမော ဣန္ဒြိယပစ္စယဝိဘင်္ဂေါ ကထံ ဝိတ္ထာရေန ဝိဘဇိတွာ ဒေသိတော.

Question: Therefore, friend, how did the Blessed One… and so on… analyze and teach in detail the sixteenth analysis of the faculty condition?

ဝိဿဇ္ဇနာ – အဘိဓမ္မပိဋကေ ဘန္တေ…ပေ… သောဠသမော ဣန္ဒြိယပစ္စယဝိဘင်္ဂေါ ‘‘ကုသလော ဓမ္မော ကုသလဿ ဓမ္မဿ ဣန္ဒြိယပစ္စယေန ပစ္စယော, ကုသလော ဣန္ဒြိယာ သမ္ပယုတ္တကာနံ ခန္ဓာနံ ဣန္ဒြိယပစ္စယေန ပစ္စယော. ကုသလော ဓမ္မော အဗျာကတဿ ဓမ္မဿ ဣန္ဒြိယပစ္စယေန ပစ္စယော, ကုသလာ ဣန္ဒြိယာ စိတ္တသမုဋ္ဌာနာနံ [Pg.152] ရူပါနံ ဣန္ဒြိယပစ္စယေန ပစ္စယော’’တိ ဧဝမာဒိနာ ဘဂဝတာ ဝိတ္ထာရတော ဝိဘဇိတွာ ဒေသိတော.

Reply – In the Abhidhamma Piṭaka, Venerable Sir… and so on… the sixteenth analysis of the faculty condition: "A wholesome phenomenon is a condition for a wholesome phenomenon by way of faculty condition. Wholesome faculties are a condition for the associated aggregates by way of faculty condition. A wholesome phenomenon is a condition for an indeterminate phenomenon by way of faculty condition. Wholesome faculties are a condition for mind-originated materiality by way of faculty condition." Thus, the Blessed One has analyzed and taught it in detail.

သင်္ချာဝါရ

Numerical Section

ပုစ္ဆာ – တေနာဝုသော…ပေ… [Pg.154] ပုစ္ဆာဝိဿဇ္ဇနာသင်္ချာဝါရသင်္ခါတေသု တီသု ဝါရေသု တတိယော သင်္ချာဝါရော ကထံ ဝိတ္ထာရတော ဝိဘဇိတွာ ဒေသိတော.

Question – Therefore, friend… and so on… how was the third numerical section among the three sections consisting of questions, answers, and enumeration, analyzed and taught in detail?

ဝိဿဇ္ဇနာ – အဘိဓမ္မပိဋကေ ဘန္တေ…ပေ… တတိယော သင်္ချာဝါရော ‘‘ဟေတုယာ သတ္တ, အာရမ္မဏေ နဝ, အဓိပတိယာ ဒသ, အနန္တရ သမနန္တရေ သတ္တ, သဟဇာတေ နဝ, အညမညေ တီဏိ, နိဿယေ တေရသ, ဥပနိဿယေ နဝ, ပုရေဇာတေ ပစ္ဆာဇာတေ အာသေဝနေ တီဏိ[Pg.155], ကမ္မေ သတ္တ, ဝိပါကေ ဧကံ, အာဟာရေ ဣန္ဒြိယေ ဈာနေ မဂ္ဂေ သတ္တ, သမ္ပယုတ္တေ တီဏိ, ဝိပ္ပယုတ္တေ ပဉ္စ, အတ္ထိယာ တေရသ, နတ္ထိယာ ဝိဂတေ သတ္တ, အဝိဂတေ တေရသာ’’တိ ဧဝမာဒိနာ ဘဂဝတာ ဝိတ္ထာရတော ဝိဘဇိတွာ ဒေသိတော.

Reply – In the Abhidhamma Piṭaka, Venerable Sir… and so on… the third numerical section: "Seven by way of root condition, nine by way of object condition, ten by way of dominance condition, seven by way of contiguity condition and immediate contiguity condition, nine by way of co-nascent condition, three by way of reciprocity condition, thirteen by way of dependence condition, nine by way of strong dependence condition, three by way of prenascent condition, post-nascent condition, and repetition condition, seven by way of kamma condition, one by way of result condition, seven by way of nutriment condition, faculty condition, jhāna condition, and path condition, three by way of association condition, five by way of dissociation condition, thirteen by way of presence condition, seven by way of absence condition and disappearance condition, thirteen by way of non-disappearance condition." Thus, the Blessed One has analyzed and taught it in detail.

ဟေတု [Pg.156] သဟဇာတ နိဿယ အတ္ထိ အဝိဂတန္တိ သတ္တ, ဟေတု သဟဇာတ အညမည နိဿယ အတ္ထိ အဝိဂတန္တိ တီဏိ, ဟေတု သဟဇာတ အညမည နိဿယ သမ္ပယုတ္တ အတ္ထိ အဝိဂတန္တိ တီဏိ …

By way of root, co-nascent, dependence, presence, and non-disappearance: seven. By way of root, co-nascent, reciprocity, dependence, presence, and non-disappearance: three. By way of root, co-nascent, reciprocity, dependence, association, presence, and non-disappearance: three…

ဝေဒနာတိက ပဋိစ္စဝါရ

The Section on the Feeling Triad and Dependent Origination

ပုစ္ဆာ – တေနာဝုသော ဘဂဝတာ…ပေ… ပဌမံ ကုသလတ္တိကံ ဝိတ္ထာရတော ဝိဘဇိတွာ တဒနန္တရံ အဝသေသာ ဝေဒနာတ္တိကာဒယော ဧကဝီသတိတိကာ ကထံ ဝိတ္ထာရတော ဝိဘဇိတွာ ဒေသိတာ.

Question: Therefore, friend, by the Blessed One… and so on… after first analyzing and teaching the wholesome triad in detail, how were the remaining twenty-one triads, beginning with the feeling triad, analyzed and taught in detail?

ဝိဿဇ္ဇနာ – အဘိဓမ္မပိဋကေ ဘန္တေ…ပေ… ပဌမံ ကုသလတ္တိကံ ဝိတ္ထာရတော ဝိဘဇိတွာ တဒနန္တရံ အဝသေသာ ဝေဒနာတ္တိကာဒယော ဧကဝီသတိတိကာ [Pg.157] ‘‘သုခါယ ဝေဒနာယ သမ္ပယုတ္တံ ဓမ္မံ ပဋိစ္စ သုခါယ ဝေဒနာယ သမ္ပယုတ္တော ဓမ္မော ဥပ္ပဇ္ဇတိ ဟေတုပစ္စယာ. သုခါယ ဝေဒနာယ သမ္ပယုတ္တံ ဧကံ ခန္ဓံ ပဋိစ္စ ဒွေ ခန္ဓာ, ဒွေ ခန္ဓေ ပဋိစ္စ ဧကော ခန္ဓော, ပဋိသန္ဓိက္ခဏေ သုခါယ ဝေဒနာယ သမ္ပယုတ္တံ ဧကံ ခန္ဓံ ပဋိစ္စ ဒွေ ခန္ဓာ, ဒွေ ခန္ဓေ ပဋိစ္စ ဧကော ခန္ဓော’’တိ ဧဝမာဒိနာ စ. ဝိပါကံ ဓမ္မံ ပဋိစ္စ ဝိပါကော ဓမ္မော ဥပ္ပဇ္ဇတိ ဟေတုပစ္စယာ. ဝိပါကံ ဧကံ ခန္ဓံ ပဋိစ္စ တယော ခန္ဓာ, တယော ခန္ဓေ ပဋိစ္စ ဧကော ခန္ဓော, ဒွေ ခန္ဓေ ပဋိစ္စ ဒွေ ခန္ဓာ, ပဋိသန္ဓိက္ခဏေ ဝိပါကံ ဧကံ ခန္ဓံ ပဋိစ္စ တယော ခန္ဓာ, တယော ခန္ဓေ ပဋိစ္စ ဧကော ခန္ဓော, ဒွေ ခန္ဓေ ပဋိစ္စ ဒွေ ခန္ဓာ. ဝိပါကံ ဓမ္မံ ပဋိစ္စ နေဝဝိပါကနဝိပါကဓမ္မဓမ္မော ဥပ္ပဇ္ဇတိ ဟေတုပစ္စယာ, ဝိပါကေ ခန္ဓေ ပဋိစ္စ စိတ္တသမုဋ္ဌာနရူပံ, ပဋိသန္ဓိက္ခဏေ ဝိပါကေ ခန္ဓေ ပဋိစ္စ ကဋတ္တာရူပံ, ခန္ဓေ ပဋိစ္စ ဝတ္ထူ’’တိ ဧဝမာဒိနာ စ ဧကေကသ္မိံ တိကေ သတ္တဟိ သတ္တဟိ မဟာဝါရေဟိ ဧကေကသ္မိဉ္စ မဟာဝါရေ စတူဟိ စတူဟိ နယေဟိ ဘဂဝတာ ဝိတ္ထာရတော ဝိဘဇိတွာ ဒေသိတာ.

Reply: In the Abhidhamma Piṭaka, venerable sir… and so forth… First, the Kusalattika was analyzed in detail, and immediately after, the remaining twenty-one Tikas, beginning with the Vedanāttika, were explained: "With a phenomenon associated with pleasant feeling as condition, a phenomenon associated with pleasant feeling arises by way of root condition. With one aggregate associated with pleasant feeling as condition, two aggregates arise; with two aggregates as condition, one aggregate arises. At the moment of rebirth-linking, with one aggregate associated with pleasant feeling as condition, two aggregates arise; with two aggregates as condition, one aggregate arises," and so on. "With a resultant phenomenon as condition, a resultant phenomenon arises by way of root condition. With one resultant aggregate as condition, three aggregates arise; with three aggregates as condition, one aggregate arises; with two aggregates as condition, two aggregates arise. At the moment of rebirth-linking, with one resultant aggregate as condition, three aggregates arise; with three aggregates as condition, one aggregate arises; with two aggregates as condition, two aggregates arise. With a resultant phenomenon as condition, a phenomenon that is neither a result nor productive of a result arises by way of root condition. With resultant aggregates as condition, mind-originated material form arises. At the moment of rebirth-linking, with resultant aggregates as condition, kamma-originated material form arises; with aggregates as condition, the physical basis arises," and so on. In each Tika, the Blessed One explained in detail with seven great analyses, and in each great analysis, with four modes.

ဒုကပဋ္ဌာန

The Dyad Paṭṭhāna

ပုစ္ဆာ – တေနာဝုသော…ပေ… [Pg.158] တိကပဋ္ဌာနာဒီသု ဆသု အန္တောဂဓပဋ္ဌာနာဒီသု ပဌမံ တိကပဋ္ဌာနံ ဒေသေတွာ တဒနန္တရံ ဒုကပဋ္ဌာနံ ကထံ ဝိတ္ထာရတော ဝိဘဇိတွာ ဒေသိတံ.

Question: Therefore, friend, …and so on… Among the six Paṭṭhānas, beginning with the Triad Paṭṭhāna and the Paṭṭhānas included within, after the first Triad Paṭṭhāna was taught, how was the Dyad Paṭṭhāna analyzed and taught in detail?

ဝိဿဇ္ဇနာ – အဘိဓမ္မပိဋကေ ဘန္တေ…ပေ… တိကပဋ္ဌာနာဒီသု ဆသု အန္တောဂဓပဋ္ဌာနာဒီသု ပဌမံ တိကပဋ္ဌာနံ ဝိဘဇိတွာ တဒနန္တရံ ဒုကပဋ္ဌာနံ ‘‘ဟေတုံ ဓမ္မံ ပဋိစ္စ ဟေတု ဓမ္မော ဥပ္ပဇ္ဇတိ ဟေတုပစ္စယာ, အလောဘံ ပဋိစ္စ အဒေါသော အမောဟော, အဒေါသံ ပဋိစ္စ အလောဘော အမောဟော, အမောဟံ ပဋိစ္စ အလောဘော အဒေါသော. လောဘံ ပဋိစ္စ မောဟော, မောဟံ ပဋိစ္စ လောဘော, ဒေါသံ ပဋိစ္စ မောဟော, မောဟံ ပဋိစ္စ ဒေါသော’’တိ ဧဝမာဒိနာ စ. သရဏံ ဓမ္မံ ပဋိစ္စ သရဏော ဒမ္မော ဥပ္ပဇ္ဇတိ ဟေတုပစ္စယာ, သရဏံ ဧကံ ခန္ဓံ ပဋိစ္စ တယော ခန္ဓာ, တယော ခန္ဓေ ပဋိစ္စ ဧကော ခန္ဓော, ဒွေ ခန္ဓေ ပဋိစ္စ ဒွေ ခန္ဓာ. သရဏံ ဓမ္မံ ပဋိစ္စ အရဏော ဓမ္မော ဥပ္ပဇ္ဇတိ ဟေတုပစ္စယာ, သရဏော ခန္ဓေ ပဋိစ္စ စိတ္တသမုဋ္ဌာနံ ရူပံ. သရဏံ ဓမ္မံ ပဋိစ္စ သရဏော စ အရဏော စ ဓမ္မာ ဥပ္ပဇ္ဇန္တိ ဟေတုပစ္စယာ. သရဏံ ဧကံ ခန္ဓံ ပဋိစ္စ တယော ခန္ဓာ စိတ္တသမုဋ္ဌာနဉ္စ ရူပံ, တယော ခန္ဓေ ပဋိစ္စ ဧကော ခန္ဓော စိတ္တသမုဋ္ဌာနဉ္စ ရူပံ, ဒွေ ခန္ဓေ ပဋိစ္စ ဒွေ ခန္ဓာ စိတ္တသမုဋ္ဌာနဉ္စ [Pg.159] ရူပ’’န္တိ ဧဝမာဒိနာ စ. ဧကေကသ္မိံ ဒုကေ သတ္တဟိ သတ္တဟိ မဟာဝါရေဟိ ဧကေကသ္မိဉ္စ မဟာဝါရေ စတူဟိ စတူဟိ နယေဟိ ဘဂဝတာ ဝိတ္ထာရတော ဝိဘဇိတွာ ဒေသိတံ.

Reply: In the Abhidhamma Piṭaka, Venerable Sir… and so on… among the six included Paṭṭhānas, beginning with the Triad Paṭṭhāna, first the Triad Paṭṭhāna was analyzed, and thereafter the Dyad Paṭṭhāna, beginning thus: "Dependent on a root phenomenon, a root phenomenon arises by way of root condition. Dependent on non-greed, non-hatred and non-delusion arise; dependent on non-hatred, non-greed and non-delusion arise; dependent on non-delusion, non-greed and non-hatred arise. Dependent on greed, delusion arises; dependent on delusion, greed arises; dependent on hatred, delusion arises; dependent on delusion, hatred arises," and so on. And: "Dependent on a concomitant phenomenon, a concomitant phenomenon arises by way of root condition. Dependent on one concomitant aggregate, three aggregates arise; dependent on three aggregates, one aggregate arises; dependent on two aggregates, two aggregates arise. Dependent on a concomitant phenomenon, a non-concomitant phenomenon arises by way of root condition. Dependent on concomitant aggregates, mind-originated material form arises. Dependent on a concomitant phenomenon, both concomitant and non-concomitant phenomena arise by way of root condition. Dependent on one concomitant aggregate, three aggregates and mind-originated material form arise; dependent on three aggregates, one aggregate and mind-originated material form arise; dependent on two aggregates, two aggregates and mind-originated material form arise," and so on. In each dyad, it was taught and analyzed in detail by the Blessed One by means of seven great sections each, and in each great section, by means of four methods each.

သရဏံ ဓမ္မံ ပဋိစ္စ သရဏော ဓမ္မော ဥပ္ပဇ္ဇတိ ဟေတုပစ္စယာ, သရဏံ ဧကံ ခန္ဓံ ပဋိစ္စ တယော ခန္ဓာ, တယော ခန္ဓေ ပဋိစ္စ ဧကော ခန္ဓော, ဒွေ

Dependent on a concomitant phenomenon, a concomitant phenomenon arises by way of root condition. Dependent on one concomitant aggregate, three aggregates arise; dependent on three aggregates, one aggregate arises; two...

ခန္ဓေ [Pg.160] ပဋိစ္စ ဒွေ ခန္ဓာ …

Dependent on two aggregates, two aggregates arise...

ဒုကတိကပဋ္ဌာန ဒုကဒုကပဋ္ဌာန

Dyad-Triad Paṭṭhāna, Dyad-Dyad Paṭṭhāna.

ပုစ္ဆာ – တေနာဝုသော…ပေ… တိကပဋ္ဌာနာဒီသု ဆသု အန္တောဂဓပဋ္ဌာနေသု ပဌမံ တိကပဋ္ဌာနဉ္စ ဒုတိယံ ဒုကပဋ္ဌာနဉ္စ ဝိဘဇိတွာ တဒဝသေသာနိ ဒုကတိကပဋ္ဌာနာဒီနိ စတ္တာရော ပဋ္ဌာနာနိ ကထံ ဝိဘဇိတွာ ဒေသိတာနိ.

Question: Friend, ...and so on... Among the six included Paṭṭhānas, beginning with the Triad Paṭṭhāna, after the first Triad Paṭṭhāna and the second Dyad Paṭṭhāna were analyzed, how were the remaining four Paṭṭhānas, beginning with the Dyad-Triad Paṭṭhāna, analyzed and taught?

ဝိဿဇ္ဇနာ – အဘိဓမ္မပိဋကေ ဘန္တေ…ပေ… တိကပဋ္ဌာနာဒီသု ဆသု အန္တောဂဓပဋ္ဌာနေသု ပဌမံ တိကပဋ္ဌာနဉ္စ ဒုတိယံ ဒုကပဋ္ဌာနဉ္စ ဝိဘဇိတွာ တဒဝသေသာ [Pg.161] ဒုကတိကပဋ္ဌာနာဒယော ‘‘ဟေတုံ ကုသလံ ဓမ္မံ ပဋိစ္စ ဟေတု ကုသလော ဓမ္မော ဥပ္ပဇ္ဇတိ ဟေတုပစ္စယာ. ဟေတုံ ကုသလံ ဓမ္မံ ပဋိစ္စ နဟေတု ကုသလော ဓမ္မော ဥပ္ပဇ္ဇတိ ဟေတုပစ္စယာ. ဟေတုံ ကုသလံ ဓမ္မံ ပဋိစ္စ ဟေတု ကုသလော စ နဟေတု ကုသလော စ ဓမ္မာ ဥပ္ပဇ္ဇန္တိ ဟေတုပစ္စယာ, နဟေတုံ ကုသလံ ဓမ္မံ ပဋိစ္စ နဟေတု ကုသလော ဓမ္မော ဥပ္ပဇ္ဇတိ ဟေတုပစ္စယာ, နဟေတုံ ကုသလံ ဓမ္မံ ပဋိစ္စ ဟေတု ကုသလော ဓမ္မော ဥပ္ပဇ္ဇတိ ဟေတုပစ္စယာ, နဟေတုံ ကုသလံ ဓမ္မံ ပဋိစ္စ ဟေတု ကုသလော စ နဟေတု ကုသလော စ ဓမ္မာ ဥပ္ပဇ္ဇန္တိ ဟေတုပစ္စယာ’’တိ ဧဝမာဒိနာ ဝိတ္ထာရတော ဝိဘဇိတွာ ဒေသိတာနိ.

Reply: In the Abhidhamma Piṭaka, Venerable Sir… and so on… among the six included Paṭṭhānas, beginning with the Triad Paṭṭhāna, after analyzing the first Triad Paṭṭhāna and the second Dyad Paṭṭhāna, the remaining Paṭṭhānas, beginning with the Dyad-Triad Paṭṭhāna, were analyzed and taught in detail, beginning thus: "Dependent on a root, wholesome phenomenon, a root, wholesome phenomenon arises by way of root condition. Dependent on a root, wholesome phenomenon, a rootless, wholesome phenomenon arises by way of root condition. Dependent on a root, wholesome phenomenon, both a root, wholesome phenomenon and a rootless, wholesome phenomenon arise by way of root condition. Dependent on a rootless, wholesome phenomenon, a rootless, wholesome phenomenon arises by way of root condition. Dependent on a rootless, wholesome phenomenon, a root, wholesome phenomenon arises by way of root condition. Dependent on a rootless, wholesome phenomenon, both a root, wholesome phenomenon and a rootless, wholesome phenomenon arise by way of root condition," and so on.

ဓမ္မပစ္စနီယပဋ္ဌာန

The Negative Paṭṭhāna

ပုစ္ဆာ – တေနာဝုသော [Pg.163] ဘဂဝတာ…ပေ… ပဌမံ ဓမ္မာနုလောမပဋ္ဌာနံ ဝိဘဇိတွာ တဒနန္တရံ ဒုတိယံ ဓမ္မပစ္စနီယပဋ္ဌာနံ ကထံ ဝိဘဇိတွာ ဒေသိတံ.

Question: Friend, ...and so on... after the Blessed One analyzed the first Positive Paṭṭhāna, how was the second Negative Paṭṭhāna thereafter analyzed and taught?

ဝိဿဇ္ဇနာ – အဘိဓမ္မပိဋကေ ဘန္တေ…ပေ… ပဌမံ ဓမ္မာနုလောမပဋ္ဌာနံ ဝိဘဇိတွာ တဒနန္တရံ ဒုတိယံ ဓမ္မပစ္စနီယပဋ္ဌာနံ ‘‘နကုသလံ ဓမ္မံ ပဋိစ္စ နကုသလော ဓမ္မော ဥပ္ပဇ္ဇတိ ဟေတုပစ္စယာ. အကုသလာဗျာကတံ ဧကံ ခန္ဓံ ပဋိစ္စ အကုသလာဗျာကတာ တယော ခန္ဓာ စိတ္တသမုဋ္ဌာနဉ္စ ရူပံ. တယော ခန္ဓေ ပဋိစ္စ ဧကော ခန္ဓော စိတ္တသမုဋ္ဌာနဉ္စ ရူပံ. ဒွေ ခန္ဓေ ပဋိစ္စ ဒွေ ခန္ဓာ စိတ္တသမုဋ္ဌာနဉ္စ ရူပံ. နကုသလံ ဓမ္မံ ပဋိစ္စ နအကုသလော ဓမ္မော ဥပ္ပဇ္ဇတိ ဟေတု ပစ္စယာ. ဝိပါကာဗျာကတံ ကိရိယာဗျာကတံ ဧကံ ခန္ဓံ ပဋိစ္စ တယော ခန္ဓာ စိတ္တသမုဋ္ဌာနဉ္စ ရူပံ. တယော ခန္ဓေ ပဋိစ္စ ဧကော ခန္ဓော စိတ္တသမုဋ္ဌာနဉ္စ ရူပံ. ဒွေ ခန္ဓေ ပဋိစ္စ ဒွေ ခန္ဓာ စိတ္တသမုဋ္ဌာနဉ္စ [Pg.164] ရူပံ. ပဋိသန္ဓိက္ခဏေ…ပေ… နကုသလံ ဓမ္မံ ပဋိစ္စ နအဗျာကတော ဓမ္မော ဥပ္ပဇ္ဇတိ ဟေတုပစ္စယာ. အကုသလံ ဧကံ ခန္ဓံ ပဋိစ္စ တယော ခန္ဓာ, တယော ခန္ဓေ ပဋိစ္စ ဧကော ခန္ဓော, ဒွေ ခန္ဓေ ပဋိစ္စ ဒွေ ခန္ဓာ’’တိ ဧဝမာဒိနာ တိကပဋ္ဌာနာဒီဟိ ဆဟိ အန္တောဂဓပဋ္ဌာနေဟိ ဧကေကသ္မိဉ္စ တိကပဋ္ဌာနေ ဒုကပဋ္ဌာနေ ဒုကတိကပဋ္ဌာနေ တိကဒုကပဋ္ဌာနေ တိကတိကပဋ္ဌာနေ ဒုကဒုကပဋ္ဌာနေ သတ္တဟိ သတ္တဟိ မဟာဝါရေဟိ ဧကေကသ္မိဉ္စ မဟာဝါရေ စတူဟိ စတူဟိ နယေဟိ ဘဂဝတာ ဝိတ္ထာရတော ဝိဘဇိတွာ ဒေသိတံ.

Reply: In the Abhidhamma Piṭaka, Venerable Sir… and so on… after analyzing the first Positive Paṭṭhāna, thereafter the second Negative Paṭṭhāna was taught, beginning thus: "Dependent on a not-wholesome phenomenon, a not-wholesome phenomenon arises by way of root condition. Dependent on one unwholesome or indeterminate aggregate, three unwholesome or indeterminate aggregates and mind-originated material form arise. Dependent on three aggregates, one aggregate and mind-originated material form arise. Dependent on two aggregates, two aggregates and mind-originated material form arise. Dependent on a not-wholesome phenomenon, a not-unwholesome phenomenon arises by way of root condition. Dependent on one resultant-indeterminate or functional-indeterminate aggregate, three aggregates and mind-originated material form arise. Dependent on three aggregates, one aggregate and mind-originated material form arise. Dependent on two aggregates, two aggregates and mind-originated material form arise. At the moment of rebirth-linking… and so on… Dependent on a not-wholesome phenomenon, a not-indeterminate phenomenon arises by way of root condition. Dependent on one unwholesome aggregate, three aggregates arise; dependent on three aggregates, one aggregate arises; dependent on two aggregates, two aggregates arise," and so on. Thus, beginning in this way, it was taught and analyzed in detail by the Blessed One by means of the six included Paṭṭhānas, beginning with the Triad Paṭṭhāna; and in each of the Triad Paṭṭhāna, Dyad Paṭṭhāna, Dyad-Triad Paṭṭhāna, Triad-Dyad Paṭṭhāna, Triad-Triad Paṭṭhāna, and Dyad-Dyad Paṭṭhāna, by means of seven great sections each, and in each great section, by means of four methods each.

ဓမ္မာနုလောမပစ္စနီယပဋ္ဌာန

The Positive-Negative Paṭṭhāna

ပုစ္ဆာ – တေနာဝုသော [Pg.165] ဘဂဝတာ…ပေ… တတိယံ ဓမ္မာနုလောမပစ္စနီယပဋ္ဌာနံ ကထံ ဝိတ္ထာရတော ဝိဘဇိတွာ ဒေသိတံ.

Question: Friend, ...and so on... how did the Blessed One analyze and teach in detail the third Positive-Negative Paṭṭhāna?

ဝိဿဇ္ဇနာ – အဘိဓမ္မပိဋကေ…ပေ… တတိယံ ဓမ္မာနုလောမပစ္စနီယပဋ္ဌာနံ ‘‘ကုသလံ ဓမ္မံ ပဋိစ္စ နကုသလော ဓမ္မော ဥပ္ပဇ္ဇတိ ဟေတုပစ္စယာ. ကုသလေ ခန္ဓေ ပဋိစ္စ စိတ္တသမုဋ္ဌာနရူပံ. ကုသလံ ဓမ္မံ ပဋိစ္စ နအကုသလော ဓမ္မော ဥပ္ပဇ္ဇတိ ဟေတုပစ္စယာ. ကုသလံ ဧကံ ခန္ဓံ ပဋိစ္စ တယော ခန္ဓာ စိတ္တသမုဋ္ဌာနဉ္စ ရူပံ. တယော ခန္ဓေ ပဋိစ္စ ဧကော ခန္ဓော စိတ္တသမုဋ္ဌာနဉ္စ ရူပံ. ဒွေ ခန္ဓေ ပဋိစ္စ ဒွေ ခန္ဓာ စိတ္တသမုဋ္ဌာနဉ္စ ရူပံ. ကုသလံ ဓမ္မံ ပဋိစ္စ နအဗျာကတော ဓမ္မော ဥပ္ပဇ္ဇတိ ဟေတုပစ္စယာ. ကုသလံ ဧကံ ခန္ဓံ ပဋိစ္စ တယော ခန္ဓာ, တယော ခန္ဓေ ပဋိစ္စ ဧကော ခန္ဓော, ဒွေ ခန္ဓေ ပဋိစ္စ ဒွေ ခန္ဓာ. ကုသလံ ဓမ္မံ ပဋိစ္စ နအကုသလော စ နအဗျာကတော စ ဓမ္မာ ဥပ္ပဇ္ဇန္တိ ဟေတုပစ္စယာ. ကုသလံ ဧကံ ခန္ဓံ ပဋိစ္စ [Pg.166] တယော ခန္ဓာ…ပေ… ဒွေ ခန္ဓေ ပဋိစ္စ ဒွေ ခန္ဓာ. ကုသလံ ဓမ္မံ ပဋိစ္စ နကုသလော စ နအကုသလော စ ဓမ္မာ ဥပ္ပဇ္ဇန္တိ ဟေတုပစ္စယာ. ကုသလေ ခန္ဓေ ပဋိစ္စ စိတ္တသမုဋ္ဌာနရူပ’’န္တိ ဧဝမာဒိနာ ဘန္တေ တိကပဋ္ဌာနာဒီဟိ ဆဟိ အန္တောဂဓပဋ္ဌာနေဟိ ဧကေကသ္မိဉ္စ တိကပဋ္ဌာနေ ဒုကပဋ္ဌာနေ တိကဒုကပဋ္ဌာနေ ဒုကတိကပဋ္ဌာနေ တိကတိကပဋ္ဌာနေ ဒုကဒုကပဋ္ဌာနေ သတ္တဟိ သတ္တဟိ မဟာဝါရေဟိ ဧကေကသ္မိဉ္စ မဟာဝါရေ စတူဟိ စတူဟိ နယေဟိ ဘဂဝတာ ဝိတ္ထာရတော ဝိဘဇိတွာ ဒေသိတံ.

Reply: In the Abhidhamma Piṭaka… and so on… the third Positive-Negative Paṭṭhāna was taught, beginning thus: "Dependent on a wholesome phenomenon, a not-wholesome phenomenon arises by way of root condition. Dependent on wholesome aggregates, mind-originated material form arises. Dependent on a wholesome phenomenon, a not-unwholesome phenomenon arises by way of root condition. Dependent on one wholesome aggregate, three aggregates and mind-originated material form arise. Dependent on three aggregates, one aggregate and mind-originated material form arise. Dependent on two aggregates, two aggregates and mind-originated material form arise. Dependent on a wholesome phenomenon, a not-indeterminate phenomenon arises by way of root condition. Dependent on one wholesome aggregate, three aggregates arise; dependent on three aggregates, one aggregate arises; dependent on two aggregates, two aggregates arise. Dependent on a wholesome phenomenon, both not-unwholesome and not-indeterminate phenomena arise by way of root condition. Dependent on one wholesome aggregate, three aggregates… and so on… dependent on two aggregates, two aggregates arise. Dependent on a wholesome phenomenon, both not-wholesome and not-unwholesome phenomena arise by way of root condition. Dependent on wholesome aggregates, mind-originated material form arises." Thus, Venerable Sir, beginning in this way, it was taught and analyzed in detail by the Blessed One by means of the six included Paṭṭhānas, beginning with the Triad Paṭṭhāna; and in each of the Triad Paṭṭhāna, Dyad Paṭṭhāna, Triad-Dyad Paṭṭhāna, Dyad-Triad Paṭṭhāna, Triad-Triad Paṭṭhāna, and Dyad-Dyad Paṭṭhāna, by means of seven great sections each, and in each great section, by means of four methods each.

ဓမ္မပစ္စနီယာနုလောမပဋ္ဌာန

The Negative-Positive Paṭṭhāna

ပုစ္ဆာ – တေနာဝုသော [Pg.167] ဘဂဝတာ…ပေ… ဓမ္မာနုလောမာဒီသု ပဓာနဘူတေသု စတူသု ပဋ္ဌာနေသု စတုတ္ထံ ပရိယောသာနဘူတံ ဓမ္မပစ္စနီယာနုလောမပဋ္ဌာနံ ကထံ ဝိတ္ထာရတော ဝိဘဇိတွာ ဒေသိတံ.

Question: Friend, how was the fourth and concluding Dhammapaccanīyānuloma Paṭṭhāna analyzed and taught in detail by the Blessed One, among the four principal Paṭṭhānas, beginning with the Dhammānuloma Paṭṭhāna?

ဝိဿဇ္ဇနာ – အဘိဓမ္မပိဋကေ ဘန္တေ…ပေ… ဓမ္မာနုလောမပဋ္ဌာနာဒီသု စတူသု ပဓာနဘူတေသု မဟာပဋ္ဌာနေသု စတုတ္ထံ ပရိယောသာနဘူတံ ဓမ္မပစ္စနီယာနုလောမပဋ္ဌာနံ ‘‘နကုသလံ ဓမ္မံ ပဋိစ္စ အကုသလော ဓမ္မော ဥပ္ပဇ္ဇတိ ဟေတုပစ္စယာ, အကုသလံ ဧကံ ခန္ဓံ ပဋိစ္စ တယော ခန္ဓာ, တယော ခန္ဓေ ပဋိစ္စ ဧကော ခန္ဓော, ဒွေ ခန္ဓေ ပဋိစ္စ ဒွေ ခန္ဓာ. နကုသလံ ဓမ္မံ ပဋိစ္စ နအကုသလော ဓမ္မော ဥပ္ပဇ္ဇတိ ဟေတုပစ္စယာ. အကုသလေ ခန္ဓေ ပဋိစ္စ စိတ္တသမုဋ္ဌာနရူပံ, ဝိပါကာဗျာကတံ ကြိယာဗျာကတံ ဧကံ ခန္ဓံ ပဋိစ္စ တယော ခန္ဓာ စိတ္တသမုဋ္ဌာနဉ္စ ရူပံ…ပေ… ဒွေ ခန္ဓေ ပဋိစ္စ ဒွေ ခန္ဓာ စိတ္တသမုဋ္ဌာနဉ္စ ရူပံ. ခန္ဓေ ပဋိစ္စ ဝတ္ထု, ဝတ္ထုံ ပဋိစ္စ ခန္ဓာ. နကုသလံ ဓမ္မံ ပဋိစ္စ နအဗျာကတော ဓမ္မော ဥပ္ပဇ္ဇတိ ဟေတုပစ္စယာ, အကုသလံ ဧကံ ခန္ဓံ ပဋိစ္စ တယော ခန္ဓာ, တယော ခန္ဓေ ပဋိစ္စ ဧကော ခန္ဓော, ဒွေ ခန္ဓေ ပဋိစ္စ ဒွေ ခန္ဓာ’’တိ ဧဝမာဒိနာ တိကပဋ္ဌာနာဒီဟိ စာတိ အန္တောဂဓပဘေဒပဋ္ဌာနေဟိ ဧကေကသ္မိဉ္စ တိကပဋ္ဌာနေ ဒုကပဋ္ဌာနေ ဒုကတိကတိကဒုကတိကတိကဒုကဒုကပဋ္ဌာနေ ပဋိစ္စဝါရာဒီဟိ သတ္တဟိ မဟာဝါရေဟိ ဧကေကသ္မိဉ္စ မဟာဝါရေ ပစ္စယာနုလောမာဒီဟိ စတူဟိ စတူဟိ နယေဟိ ဘဂဝတာ ဝိတ္ထာရတော ဝိဘဇိတွာ ဒေသိတံ.

Reply: Venerable Sir, in the Abhidhamma Piṭaka, among the four principal great Paṭṭhānas, beginning with the Dhammānuloma Paṭṭhāna, the fourth and concluding Dhammapaccanīyānuloma Paṭṭhāna was analyzed and taught in detail as follows: "An unwholesome phenomenon arises dependent on a non-wholesome phenomenon by way of root condition. Dependent on one unwholesome aggregate, three aggregates arise; dependent on three aggregates, one aggregate arises; dependent on two aggregates, two aggregates arise. A non-unwholesome phenomenon arises dependent on a non-wholesome phenomenon by way of root condition. Dependent on unwholesome aggregates, mind-originated form arises. Dependent on one resultant-indeterminate or functional-indeterminate aggregate, three aggregates and mind-originated form arise… and so on… dependent on two aggregates, two aggregates and mind-originated form arise. Dependent on aggregates, the base arises; dependent on the base, aggregates arise. A non-indeterminate phenomenon arises dependent on a non-wholesome phenomenon by way of root condition. Dependent on one unwholesome aggregate, three aggregates arise; dependent on three aggregates, one aggregate arises; dependent on two aggregates, two aggregates arise." In this way, with such beginnings, the Blessed One analyzed and taught in detail by means of the internally contained divisions, beginning with the Tika Paṭṭhāna, and in each of the Tika Paṭṭhāna, Duka Paṭṭhāna, Duka-Tika Paṭṭhāna, Tika-Duka Paṭṭhāna, Tika-Tika Paṭṭhāna, and Duka-Duka Paṭṭhāna, with seven great sections beginning with the section on conditions, and in each great section, by means of four methods beginning with the method of conformity to conditions.