Tipiṭaka Translation

Namo tassa bhagavato arahato sammāsambuddhassa

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

Abhidhammapiṭaka

The Abhidhamma Piṭaka

Saṃgāyanassa pucchā vissajjanā

Questions and Answers of the Recitation

Pucchā – paṭhamamahāsaṃgītikāle [Pg.1] āvuso dhammasaṃgāhakā mahākassapādayo mahātheravarā porāṇasaṃgītikārā paṭhamaṃ vinayapiṭakaṃ saṃgāyitvā suttantapiṭake ca dīghamajjhimasaṃyuttaaṅguttarasaṃkhāte cattāro mahānikāye saṃgāyitvā tadanantaraṃ kiṃ nāma pāvacanaṃ saṃgāyiṃsu.

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?

Vissajjanā – paṭhamamahāsaṃgītikāle bhante dhammasaṃgāhakā mahākassapādayo mahātheravarā porāṇasaṃgītikārā paṭhamaṃ vinayapiṭakaṃ saṃgāyitvā suttantapiṭake ca dīghamajjhimasaṃyuttaaṅguttarasaṃkhāte cattāro nikāye saṃgāyitvā tadanantaraṃ abhidhammapiṭakaṃ nāma pāvacanaṃ saṃgāyiṃsu.

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.

Pucchā – imissampi [Pg.2] āvuso chaṭṭhasaṃgītiyaṃ sakalañceva vinayapiṭakaṃ saṃgītaṃ, te ca cattāro mahānikāyā. Kālo dāni āvuso sampatto abhidhammapiṭakaṃ saṃgāyituṃ, tasmāhaṃ taṃ tattha pucchitabbāni pucchissāmi. Abhidhammo nāmesa āvuso kenaṭṭhena abhidhammoti vuccati.

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’?

Vissajjanā – dhammātireka dhammavisesaṭṭhena bhante abhidhammoti vuccati.

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

Pucchā – so [Pg.5] panesa āvuso abhidhammo kena kattha kadā ca adhigato.

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

Vissajjanā – so kho bhante abhidhammo sabbaññubuddhena mahābodhimaṇḍamūle vesākhapuṇṇamiyaṃ yathābhūtaṃ adhigato.

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.

Pucchā – kattha panesa āvuso abhidhammo bhagavatā kadā ca vicito.

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

Vissajjanā – so kho bhante abhidhammo bhagavatā mahābodhimaṇḍe ratanagharasattāhe vicito.

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

Pucchā – kattha [Pg.7] panesa āvuso abhidhammo bhagavatā kadā kassatthāya ca desito.

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

Vissajjanā – so kho bhante abhidhammo bhagavatā devesu tāvatiṃsesu pāricchattakamūlamhi paṇḍukambalasilāyaṃ abhisambodhito sattame vasse mātaraṃ pamukhaṃ katvā dasahi cakkavāḷasahassehi āgamma sannisinnānaṃ devatānaṃ caturoghanittharaṇatthāya anto vassaṃ desito.

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.

Pucchā – kenesa [Pg.8] āvuso abhidhammo paṭhamaṃ manussaloke patiggahito, kassa ca puna tena desito.

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

Vissajjanā – āyasmatā bhante sāriputtattherena dhammasenāpatinā esa abhidhammo paṭhamaṃ manussaloke patiggahito, teneva bhante āyasmatā sāriputtattherena attano saddhivihārikānaṃ pañcannaṃ bhikkhusatānaṃ desito.

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.

Pucchā – ke [Pg.11] āvuso sikkhanti.

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

Vissajjanā – sekhā ca bhante puthujjanā kalyāṇakā ca sikkhanti.

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

Pucchā – ke āvuso sikkhitasikkhā.

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

Vissajjanā – arahanto bhante sikkhitasikkhā.

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

Pucchā – ke [Pg.12] āvuso dhārenti.

Question: Venerable friends, who upholds it?

Vissajjanā – yesaṃ bhante vattati, te dhārenti.

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

Pucchā – kassa āvuso vacanaṃ.

Question: Venerable friends, whose word is this?

Vissajjanā – bhagavato bhante vacanaṃ arahato sammāsambuddhassa.

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

Pucchā – kenāvuso [Pg.13] ābhataṃ.

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

Vissajjanā – paraṃparāya bhante ābhataṃ.

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

Dhammasaṅgaṇī

Pucchā – so [Pg.14] panesa āvuso abhidhammo dhammasaṅgaṇivibhaṅgādipakaraṇaparicchedavasena sattavidho. Tesu paṭhamaṃ bhagavatā kataraṃ pakaraṇaṃ desitaṃ.

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?

Vissajjanā – paṭhamaṃ bhante dhammasaṅgaṇipakaraṇaṃ bhagavatā desitaṃ.

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

Pucchā – dhammasaṅgaṇiyaṃ āvuso atthi mātikā, atthi padabhājanīyaṃ. Tesu mātikaṃ nikkhipantena bhagavatā kataṃ nikkhittā.

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?

Vissajjanā – mātikaṃ bhante nikkhipantena bhagavatā ‘‘kusalā dhammā akusalā dhammā abyākatā dhammā. Sukhāya vedanāya sampayuttā dhammā dukkhāya vedanāya sampayuttā dhammā adukkhamasukhāya vedanāya sampayuttā dhammā. Vipākā dhammā vipākadhammadhammā nevavipākanavipākadhammadhammā’’ti evamādinā dvāvīsatiyā tikānaṃ vasena. ‘‘Hetū dhammā na hetū dhammā. Sahetukā dhammā ahetukā dhammā.

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.”

Hetusampayuttā [Pg.15] dhammā hetuvippayuttā dhammā. Hetū ceva dhammā sahetukā ca sahetukā ceva dhammā na ca hetū. Hetū ceva dhammā hetusampayuttā ca hetusampayuttā ceva dhammā na ca hetū. Na hetū kho pana dhammā sahetukāpi ahetukāpī’’ti evamādinā dukasatānañca vasena mātikā nikkhittā.

“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.

Kāmāvacarakusala

Sense-Sphere Wholesome

Pucchā – abhidhammapiṭake [Pg.16] āvuso dhammasaṅgaṇiyaṃ padabhājanīye cittuppādakaṇḍe kusalā dhammātipadassa atthaṃ vibhajantena bhagavatā kathaṃ kāmāvacarakusalaṃ vitthārato vibhajitvā desitaṃ.

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?

Vissajjanā – abhidhammapiṭake bhante dhammasaṅgaṇipakaraṇe cittuppādakaṇḍe kusalā dhammāti padassa atthaṃ vibhajantena bhagavatā ‘‘katame dhammā kusalā. Yasmiṃ samaye kāmāvacaraṃ kusalaṃ cittaṃ uppannaṃ hoti somanassasahagataṃ ñāṇasampayuttaṃ rūpārammaṇaṃ vā saddārammaṇaṃ vā gandhārammaṇaṃ vā rasārammaṇaṃ vā phoṭṭhabbārammaṇaṃ vā dhammārammaṇaṃ vā yaṃ yaṃ vā panārabbha. Tasmiṃ samaye phasso hoti vedanā hoti saññā hoti cetanā hoti cittaṃ hoti vitakko hoti vicāro hoti pīti hoti sukhaṃ hoti cittassekaggatā hotī’’ti evamādinā kāmāvacarakusalaṃ tīhi mahāvārehi vibhajitvā desitaṃ.

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.'

Rūpāvacarakusala

Form-Sphere Wholesome

Pucchā – abhidhammapiṭake [Pg.18] āvuso dhammasaṅgaṇīpāḷiyaṃ cittuppādakaṇḍe kusalā dhammāti padassa atthaṃ vibhajantena bhagavatā kathaṃ rūpāvacarakusalañca arūpāvacarakusalañca vitthārato vibhajitvā desitaṃ.

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?

Vissajjanā – rūpāvacarakusalañca arūpāvacarakusalañca bhante ‘‘katame dhammā kusalā. Yasmiṃ samaye rūpūpapattiyā maggaṃ bhāveti vivicceva kāmehi vivicca akusalehi dhammehi savitakkaṃ savitakkaṃ vivekajaṃ pītisukhaṃ paṭhamaṃ jhānaṃ upasampajja viharati pathavīkasiṇa’’nti evamādinā bhagavatā vitthārato desitaṃ.

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.

Lokuttarākusala

Supramundane Wholesome

Pucchā – abhidhammapiṭake [Pg.21] āvuso dhammasaṅgaṇīpāḷiyaṃ cittuppādakaṇḍe kusalā dhammāti padassa atthaṃ vibhajantena bhagavatā kathaṃ lokuttarakusalaṃ vitthārato vibhajitvā desitaṃ.

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?

Vissajjanā – abhidhammapiṭake bhante dhammasaṅgaṇiyaṃ cittuppādakaṇḍe kusalā dhammāti padassa atthaṃ vibhajantena bhagavatā ‘‘katame dhammā kusalā. Yasmiṃ samaye lokuttaraṃ jhānaṃ bhāveti niyyānikaṃ apacayagāmiṃ diṭṭhigatānaṃ pahānāya paṭhamāya bhūmiyā pattiyā vivicceva kāmehi…pe… paṭhamaṃ jhānaṃ upasampajja viharati dukkhapaṭipadaṃ dandhābhiñña’’nti evamādinā bhagavatā lokuttarakusalaṃ vitthārato vibhajitvā desitaṃ.

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.

Akusala

Unwholesome

Pucchā – tattheva [Pg.23] āvuso akusalā dhammāti mātikāpadassa atthaṃ vibhajantena bhagavatā kathaṃ akusalaṃ vitthārato vibhajitvā desitaṃ.

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?

Vissajjanā – tattheva bhante akusalā dhammāti mātikāpadassa atthaṃ vibhajantena bhagavatā ‘‘katame dhammā akusalā. Yasmiṃ samaye akusalaṃ cittaṃ uppannaṃ hoti somanassasahagataṃ diṭṭhigatasampayuttaṃ rūpārammaṇaṃ vā saddhārammaṇaṃ vā gandhārammaṇaṃ vā rasārammaṇaṃ vā phoṭṭhabbārammaṇaṃ vā dhammārammaṇaṃ vā yaṃ yaṃ vā panārabbha. Tasmiṃ samaye phasso hoti vedanā hoti saññā hoti cetanā hoti cittaṃ hotī’’ti evamādinā akusalaṃ vitthārato vibhajitvā desitaṃ.

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.

Abyākata

Indeterminate

Pucchā – abhidhammapiṭake āvuso dhammasaṅgaṇīpāḷiyaṃ cittuppādakaṇḍarūpakaṇḍesu abyākatā dhammāti mātikāpadassa atthaṃ vibhajantena [Pg.24] bhagavatā kathaṃ abyākatā dhammā vitthārato vibhajitvā desitā.

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?

Vissajjanā – abhidhammapiṭake bhante dhammasaṅgaṇiyaṃ abyākatā dhammāti padassa atthaṃ vibhajantena bhagavatā ‘‘katame dhammā abyākatā. Yasmiṃ samaye kāmāvacarassa kusalassa kammassa katattā upacitattā vipākaṃ cakkhuviññāṇaṃ uppannaṃ hoti upekkhāsahagataṃ rūpārammaṇaṃ. Tasmiṃ samaye phasso hoti vedanā hoti saññā hoti cetanā hoti cittaṃ hotī’’ti evamādinā ca cittuppādakaṇḍe, rūpakaṇḍe ca ‘‘katame dhammā abyākatā. Kusalākusalānaṃ dhammānaṃ vipākā kāmāvacarā rūpāvacarā arūpāvacarā apariyāpannā vedanākkhandho saññākkhandho saṅkhārakkhandho viññāṇakkhandho. Ye ca dhammā kiriyā neva kusalā nākusalā na ca kammavipākā. Sabbañca rūpaṃ asaṅkhatā ca dhātu. Ime dhammā abyākatā’’ti evamādinā ca abyākatā dhammā vitthārato vibhajitvā desitā.

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.'

Vibhaṅga

The Book of Analysis

Pucchā – sattasu [Pg.26] āvuso abhidhammappakaraṇesu vibhaṅgappakaraṇe bhagavatā kati vibhaṅgā desitā.

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

Vissajjanā – abhidhammapiṭake bhante sattasu pakaraṇesu dutiye vibhaṅgappakaraṇe khandhavibhaṅgo āyatanavibhaṅgo dhātuvibhaṅgo saccavibhaṅgo indriyavibhaṅgo paṭiccasamuppādavibhaṅgo satipaṭṭhānavibhaṅgo sammappadhānavibhaṅgo iddhipādavibhaṅgo bojjhaṅgavibhaṅgo maggaṅgavibhaṅgo jhānavibhaṅgo appamaññāvibhaṅgo sikkhāpadavibhaṅgo paṭisambhidāvibhaṅgo ñāṇavibhaṅgo khuddakavatthuvibhaṅgo dhammahadayavibhaṅgoti bhagavatā aṭṭhārasa vibhaṅgā desitā.

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.

Khandhavibhaṅga

The Analysis of the Aggregates

Pucchā – tesu āvuso aṭṭhārasasu vibhaṅgesu paṭhame khandhavibhaṅge bhagavatā kathaṃ khandhā vitthārato vibhajitvā desitā.

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?

Vissajjanā – tesu [Pg.27] bhante aṭṭhārasasu vibhaṅgesu paṭhame khandhavibhaṅge ‘‘pañcakkhandhā rūpakkhandho vedanākkhandho saññākkhandho saṅkhārakkhandho viññāṇakkhandho. Tattha katamo rūpakkhandho, yaṃkiñci rūpaṃ atītānāgatapaccuppannaṃ ajjhattaṃ vā bahiddhā vā oḷārikaṃ vā sukhumaṃ vā hīnaṃ vā paṇītaṃ vā yaṃ dūre santike vā, tadekajjhaṃ abhisaññūhitvā abhisaṅkhipitvā ayaṃ vuccati rūpakkhandho’’ti evamādinā suttantabhājanīyaabhidhammabhājanīyapañhāpucchakasaṅkhātehi tīhi mahānayehi bhagavatā khandhā vitthārato vibhajitvā desitā.

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.”

Āyatanavibhaṅga

The Analysis of the Bases

Pucchā – dutiye [Pg.28] pana āvuso āyatanavibhaṅge bhagavatā kathaṃ āyatanāni vitthārato vibhajitvā desitāni.

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

Vissajjanā – dutiye bhante āyatanavibhaṅge ‘‘dvādasāyatanāni cakkhāyatanaṃ rūpāyatanaṃ sotāyatanaṃ saddāyatanaṃ ghānāyatanaṃ gandhāyatanaṃ jivhāyatanaṃ rasāyatanaṃ kāyāyatanaṃ phoṭṭhabbāyatanaṃ manāyatanaṃ dhammāyatanaṃ. Cakkhuṃ aniccaṃ dukkhaṃ anattā vipariṇāmadhammaṃ, rūpā aniccā dukkhā anattā vipariṇāmadhammā’’ti evamādinā bhagavatā suttantabhājanīyaabhidhammabhājanīyapañhāpucchakasaṅkhātehi tīheva āyatanāni vitthārato vibhajitvā desitāni.

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.”

Dhātuvibhaṅga

The Analysis of the Elements

Pucchā – abhidhammapiṭake [Pg.29] āvuso vibhaṅgappakaraṇe tatiye dhātuvibhaṅge bhagavatā kathaṃ dhātuyo vitthārena vibhajitvā desitā.

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?

Vissajjanā – tatiye bhante dhātuvibhaṅge ‘‘cha dhātuyo pathavīdhātu āpodhātu tejodhātu vāyodhātu ākāsadhātu viññāṇadhātū’’ti bhante suttantabhājanīyaabhidhammabhājanīyapañhāpucchakasaṅkhātehi tīhi mahānayehi bhagavatā dhātuyo vitthārato vibhajitvā desitā.

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.”

Saccavibhaṅga

The Analysis of the Truths

Pucchā – catutthe [Pg.31] pana āvuso saccavibhaṅge bhagavatā kathaṃ saccāni vitthārato vibhajitvā desitāni.

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?

Vissajjanā – catutthe bhante saccavibhaṅge ‘‘cattāri ariyasaccāni dukkhaṃ ariyasaccaṃ, dukkhasamudayaṃ ariyasaccaṃ, dukkhanirodhaṃ ariyasaccaṃ, dukkhanirodhagāminī paṭipadā ariyasaccaṃ. Tattha katamaṃ dukkhaṃ ariyasaccaṃ, jātipi dukkhā, jarāpi dukkhā, maraṇampi dukkhaṃ, sokaparidevadukkhadomanassupāyāsāpi dukkhā, appiyehi sampayogo dukkho, piyehi vippayogo dukkho, yampicchaṃ na labhati, tampi dukkhaṃ, saṃkhittena pañcupādānakkhandhā dukkhā’’ti evamādinā suttantabhājanīyaabhidhammabhājanīyapañhāpucchakasaṅkhātehi tīhi mahānayehi bhagavatā saccāni vitthārato vibhajitvā desitāni.

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.”

Indriyavibhaṅga

The Analysis of the Faculties

Pucchā – pañcame [Pg.32] pana āvuso indriyavibhaṅge bhagavatā kathaṃ indriyāni vitthārato vibhajitvā desitāni.

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?

Vissajjanā – pañcame pana bhante indriyavibhaṅge ‘‘bāvīsatindriyāni cakkhundriyaṃ sotindriyaṃ ghānindriyaṃ jivhindriyaṃ kāyindriyaṃ manindriyaṃ…pe… aññātāvindriya’’nti evamādinā abhidhammabhājanīyapañhāpucchakasaṅkhātehi dvīhi mahānayehi bhagavatā indriyāni vitthārato vibhajitvā desitāni.

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.”

Paṭiccasamuppāda vibhaṅga

Analysis of Dependent Arising

Pucchā – abhidhammapiṭake [Pg.33] āvuso vibhaṅgappakaraṇe chaṭṭhe paṭiccasamuppādavibhaṅge bhagavatā kathaṃ paṭiccasamuppādo vitthārena vibhajitvā desito.

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?

Vissajjanā – chaṭṭhe bhante paṭiccasamuppādavibhaṅge ‘‘avijjāpaccayā saṅkhārā…pe… samudayo hotī’’ti evamādinā bhagavatā paṭiccasamuppādo suttantabhājanīyaabhidhammabhājanīyasaṅkhātehi dvīhi mahānayehi vitthārato vibhajitvā desito.

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.”

Satipaṭṭhānavibhaṅga

Analysis of the Foundations of Mindfulness

Pucchā – sattame [Pg.34] pana āvuso satipaṭṭhānavibhaṅge bhagavatā kathaṃ satipaṭṭhānā vitthārato vibhajitvā desitā.

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?

Vissajjanā – sattame bhante satipaṭṭhānavibhaṅge ‘‘cattāro satipaṭṭhānā idha bhikkhu ajjhattaṃ kāye kāyānupassī viharati, bahiddhā kāye kāyānupassī viharati, ajjhattabahiddhā kāye kāyānupassī viharati ātāpī sampajāno satimā vineyya loke abhijjhādomanassa’’nti evamādinā suttantabhājanīyaabhidhammabhājanīyapañhāpucchakasaṅkhātehi tīhi mahānayehi bhagavatā satipaṭṭhānā vitthārato vibhajitvā desitā.

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.”

Sammappadhānavibhaṅga

Analysis of the Right Exertions

Pucchā – aṭṭhame [Pg.35] pana āvuso sammappadhānavibhaṅge bhagavatā kathaṃ sammappadhānā vitthārato vibhajitvā desitā.

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?

Vissajjanā – aṭṭhame bhante sammappadhānavibhaṅge ‘‘cattāro sammappadhānā idha bhikkhu anuppannānaṃ pāpakānaṃ akusalānaṃ dhammānaṃ anuppādāya chandaṃ janeti vāyamati vīriyaṃ ārabhati cittaṃ paggaṇhāti padahati, uppannānaṃ pāpakānaṃ akusalānaṃ dhammānaṃ pahānāya chandaṃ janeti vāyamati vīriyaṃ ārabhati cittaṃ paggaṇhāti padahati, anuppannānaṃ kusalānaṃ dhammānaṃ uppādāya chandaṃ janeti vāyamati vīriyaṃ ārabhati cittaṃ paggaṇhāti padahati, uppannānaṃ kusalānaṃ dhammānaṃ ṭhitiyā asammosāya bhiyyobhāvāya vepullāya bhāvanāya pāripūriyā chandaṃ janeti vāyamati vīriyaṃ ārabhati cittaṃ paggaṇhāti padahatī’’ti evamādinā bhagavatā sammappadhānā vitthārato vibhajitvā desitā.

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.”

Iddhipādavibhaṅga

Analysis of the Bases of Power

Pucchā – navame [Pg.36] pana āvuso iddhipādavibhaṅge bhagavatā kathaṃ iddhipādā vitthārato vibhajitvā desitā.

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?

Vissajjanā – navame bhante iddhipādavibhaṅge ‘‘cattāro iddhipādā idha bhikkhu chandasamādhipadhānasaṅkhārasamannāgataṃ iddhipādaṃ bhāveti…pe… vīmaṃsāsamādhipadhānasaṅkhārasamannāgataṃ iddhipādaṃ bhāvetī’’ti evamādinā tīhi mahānayehi bhagavatā iddhipādā vitthārato vibhajitvā desitā.

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.”

Bojjhaṅgavibhaṅga

Analysis of the Factors of Enlightenment

Pucchā – abhidhammapiṭake [Pg.37] āvuso vibhaṅgappakaraṇe dasame bojjhaṅgavibhaṅge bhagavatā kathaṃ bojjhaṅgā vitthārato vibhajitvā desitā.

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?

Vissajjanā – dasame bhante bojjhaṅgavibhaṅge ‘‘satta bojjhaṅgā satisambojjhaṅgo dhammavicayasambojjhaṅgo vīriyasambojjhaṅgo pītisambojjhaṅgo passaddhisambojjhaṅgo samādhisambojjhaṅgo upekkhāsambojjhaṅgo. Tattha katamo satisambojjhaṅgo, idha bhikkhu satimā hoti paramena satinepakkena samannāgato cirakatampi cirabhāsitampi saritā hoti anussaritā, ayaṃ vuccati satisambojjhaṅgo’’ti evamādinā bhagavatā suttantabhājanīyaabhidhammabhājanīyapañhāpucchakasaṅkhātehi tīhi nayehi bojjhaṅgā vitthārato vibhajitvā desitā.

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.”

Maggaṅgavibhaṅga

Analysis of the Path Factors

Pucchā – ekādasame [Pg.38] pana āvuso maggaṅgavibhaṅge bhagavatā kathaṃ maggaṅgā vitthārato vibhajitvā desitā.

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?

Vissajjanā – ekādasame [Pg.39] bhante maggaṅgavibhaṅge ‘‘ariyo aṭṭhaṅgiko maggo. Seyyathidaṃ, sammādiṭṭhi sammāsaṅkappo sammāvācā sammākammanto sammāājīvo sammāvāyāmo sammāsati sammāsamādhī’’ti evamādinā bhagavatā suttantabhājanīyaabhidhammabhājanīyapañhāpucchakasaṅkhātehi tīhi mahānayehi maggaṅgā vitthārato vibhajitvā desitā.

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.”

Jhānavibhaṅga

Analysis of Jhāna

Pucchā – dvādasamo [Pg.40] pana āvuso jhānavibhaṅgo bhagavatā kathaṃ vitthārena vibhajitvā desito.

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

Vissajjanā – dvādasamo bhante jhānavibhaṅgo ‘‘idha bhikkhu pātimokkhasaṃvarasaṃvuto viharati ācāragocarasampanno aṇumattesu vajjesu bhayadassāvī samādāya sikkhati sikkhāpadesu indriyesu guttadvāro bhojane mattaññū pubbarattāpararattaṃ jāgariyānuyogamanuyutto’’ti evamādinā bhagavatā vitthārato vibhajitvā desito.

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.”

Appamaññāvibhaṅga

Analysis of the Immeasurables

Pucchā – terasame [Pg.41] pana āvuso appamaññāvibhaṅge bhagavatā kathaṃ appamaññāyo vitthārato vibhajitvā desitā.

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

Vissajjanā – terasame bhante appamaññāvibhaṅge ‘‘catasso appamaññāyo idha bhikkhu mettāsahagatena cetasā ekaṃ disaṃ pharitvā viharati, tathā dutiyaṃ. Tathā tatiyaṃ. Tathā catutthaṃ. Iti uddhamadho tiriyaṃ sabbadhi sabbattatāya sabbāvantaṃ lokaṃ mettāsahagatena cetasā vipulena mahaggatena appamāṇena averena abyāpajjena pharitvā viharatī’’ti evamādinā bhagavatā suttantabhājanīyaabhidhammabhājanīyapañhāpucchakasaṅkhātehi tīhi mahānayehi appamaññāyo vitthārato vibhajitvā desitā.

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.”

Sikkhāpadavibhaṅga

Analysis of the Training Rules

Pucchā – abhidhammapiṭake [Pg.42] āvuso vibhaṅgappakaraṇe cuddasame sikkhāpadavibhaṅge bhagavatā kathaṃ sikkhāpadāni vitthārato vibhajitvā desitāni.

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?

Vissajjanā – cuddasame bhante sikkhāpadavibhaṅge ‘‘pañca sikkhāpadāni pāṇātipātā veramaṇī sikkhāpadaṃ, adinnādānā veramaṇī sikkhāpadaṃ, kāmesumicchācārā veramaṇī sikkhāpadaṃ, musāvādā veramaṇī sikkhāpadaṃ, surāmerayamajjapamādaṭṭhānā veramaṇī sikkhāpadaṃ. Tattha katamaṃ pāṇātipātā veramaṇī sikkhāpadaṃ, yasmiṃ samaye kāmāvacaraṃ kusalaṃ cittaṃ uppannaṃ hoti somanassasahagataṃ ñāṇasampayuttaṃ pāṇātipātā viramantassā’’ti evamādinā abhidhammabhājanīyapañhāpucchakasaṅkhātehi dvīhi mahānayehi bhagavatā sikkhāpadāni vitthārato vibhajitvā desitāni.

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.”

Paṭisambhidāvibhaṅga

Analysis of the Analytical Knowledges

Pucchā – pannarasame [Pg.43] pana āvuso paṭisambhidāvibhaṅge bhagavatā kathaṃ paṭisambhidāyo vitthārato vibhajitvā desitā.

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?

Vissajjanā – pannarasame bhante paṭisambhidāvibhaṅge ‘‘catasso paṭisambhidā atthapaṭisambhidā dhammapaṭisambhidā niruttipaṭisambhidā paṭibhānapaṭisambhidā. Atthe ñāṇaṃ atthapaṭisambhidā, dhamme ñāṇaṃ dhammapaṭisambhidā, tatra dhammaniruttābhilāpe ñāṇaṃ niruttipaṭisambhidā, ñāṇesu ñāṇaṃ paṭibhānapaṭisambhidā’’ti evamādinā bhagavatā catasso paṭisambhidāyo suttantabhājanīyaabhidhammabhājanīyapañhāpucchakasaṅkhātehi [Pg.44] tīhi mahānayehi vitthārato vibhajitvā desitā.

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.”

Ñāṇavibhaṅga

Analysis of Knowledge

Pucchā – soḷasame pana āvuso ñāṇavibhaṅge bhagavatā kathaṃ ñāṇāni vitthārato vibhajitvā desitāni.

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

Vissajjanā – soḷasame bhante ñāṇavibhaṅge ‘‘ekavidhena ñāṇavatthu pañcaviññāṇā na hetū, ahetukā, hetuvippayuttā, sappaccayā[Pg.45], saṅkhatā, arūpā, lokiyā, sāsavā’’ti evamādinā ekakato paṭṭhāya yāva dasakā bhagavatā ñāṇāni vitthārato vibhajitvā desitāni.

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.”

Khuddakavatthuvibhaṅga

Analysis of Minor Topics

Pucchā – abhidhammapiṭake āvuso vibhaṅgappakaraṇe sattarasamo khuddakavatthuvibhaṅgo bhagavatā kathaṃ desito.

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

Vissajjanā – abhidhammapiṭake bhante dutiye vibhaṅgappakaraṇe sattarasamo khuddakavatthuvibhaṅgo ‘‘jātimado, gottamado, ārogyamado, yobbanamado, jīvitamado’’ti evamādinā ekakato paṭṭhāya yāva aṭṭhasatataṇhāvicaritaṃ bhagavatā vitthārato vibhajitvā desito.

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…”

Dhammahadayavibhaṅga

Analysis of the Heart of the Dhamma

Pucchā – tattha [Pg.46] āvuso aṭṭhārasamo dhammahadayavibhaṅgo bhagavatā kathaṃ vibhajitvā desito.

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

Vissajjanā – aṭṭhārasamo [Pg.47] bhante dhammahadayavibhaṅgo ‘‘kati khandhā, kati āyatanāni, kati dhātuyo, kati saccāni, kati indriyāni, kati hetū, kati āhārā, kati phassā, kati vedanā, kati saññā, kati cetanā, kati cittāni. Pañcakkhandhā, dvādasāyatanāni, aṭṭhārasa dhātuyo, cattāri saccāni, bāvīsatindriyāni, nava hetū, cattāro āhārā, satta phassā, satta vedanā, satta saññā, satta cetanā, satta cittānī’’ti evamādinā sabbasaṅgāhakādīhi dasahi vārehi bhagavatā vitthārena vibhajitvā desito.

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.”

Pucchā – kathañcāvuso tattha bhagavatā uppādakakammaāyuppamāṇavāro vitthārena vibhajitvā desito.

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?

Vissajjanā – dānaṃ datvā sīlaṃ samādiyitvā uposathakammaṃ katvā kattha upapajjanti. Dānaṃ datvā, sīlaṃ samādiyitvā uposathakammaṃ katvā [Pg.48] appekacce khattiyamahāsālānaṃ sahabyataṃ upapajjanti, appekacce brāhmaṇamahāsālānaṃ, appekacce gahapatimahāsālānaṃ, appekacce cātumahārājikānaṃ devānaṃ, appekacce tāvatiṃsānaṃ devānaṃ, appekacce yāmānaṃ devānaṃ, appekacce tusitānaṃ devānaṃ sahabyataṃ upapajjantīti evamādinā bhante tattha bhagavatā uppādakakammaāyuppamāṇavāro vitthārena vibhajitvā desito.

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.

Ukkhittā [Pg.51] puññatejena, kāmarūpagatiṃ gatā;

Bhavaggatampi sampattā, punāgacchanti duggatiṃ –

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.

Dhātukathā

Pucchā – tenāvuso [Pg.52] bhagavatā aṭṭhārasahi buddhadhammehi samannāgatena abhidhamme aṭṭhārasahi vibhaṅgehi paṭimaṇḍitaṃ dutiyaṃ vibhaṅgappakaraṇaṃ desetvā tadanantaraṃ dhātukathaṃ nāma tatiyaṃ pakaraṇaṃ kathaṃ vibhajitvā desitaṃ.

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?

Vissajjanā – tatiyaṃ bhante dhātukathaṃ nāma abhidhammapiṭakaṃ ‘‘saṅgaho asaṅgaho, saṅgahitena asaṅgahitaṃ, asaṅgahitena saṅgahitaṃ, saṅgahitena saṅgahitaṃ, asaṅgahitena asaṅgahitaṃ. Sampayogo vippayogo, sampayuttena vippayuttaṃ, vippayuttena sampayuttaṃ, sampayuttena sampayuttaṃ, vippayuttena vippayuttaṃ. Saṅgahitena sampayuttaṃ vippayuttaṃ, sampayuttena saṅgahitaṃ asaṅgahitaṃ, asaṅgahitena sampayuttaṃ vippayuttaṃ, vippayuttena saṅgahitaṃ asaṅgahita’’nti evamādinā pañca mātikāyo paṭhamaṃ nikkhipitvā saṅgahāsaṅgahādīhi cuddasahi nayehi bhagavatā vitthārato vibhajitvā desitaṃ.

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.

Puggalapaññatti

Pucchā – tenāvuso [Pg.54] bhagavatā sabbadhātukusalena abhidhammapiṭake tatiyaṃ dhātukathāpakaraṇaṃ desetvā tadanantaraṃ catutthaṃ puggalapaññattippakaraṇaṃ kathaṃ vibhajitvā desitaṃ.

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?

Vissajjanā – abhidhammapiṭake bhante catutthaṃ puggalapaññattippakaraṇaṃ ‘‘cha paññattiyo khandhapaññatti āyatanapaññatti dhātupaññatti saccapaññatti indriyapaññatti puggalapaññatti. Kittāvatā khandhānaṃ khandhapaññatti, yāvatā pañcakkhandhā, rūpakkhandho vedanākkhandho saññākkhandho saṅkhārakkhandho viññāṇakkhandho. Ettāvatā khandhānaṃ khandhapaññattī’’ti evamādinā khandhāyatanadhātusaccaindriyapaññattiyo saṃkhittena uddisitvā puggalapaññattiṃ ca ekakadukatikacatukkapañcakachakkasattakaaṭṭhakanavakadasakavasena vitthārato vibhajitvā bhagavatā desitā.

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.

Kathāvatthu

Pucchā – tenāvuso [Pg.56] bhagavatā sabbaparamatthapaññattidhammakusalena abhidhammapiṭake catutthaṃ puggalapaññattippakaraṇaṃ desetvā tadanantaraṃ pañcamaṃ kathāvatthuppakaraṇaṃ kathaṃ desitaṃ.

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?

Vissajjanā – sabbaparamatthapaññattidhammakusalena bhante bhagavatā loke aggapuggalena abhidhammapiṭake catutthaṃ puggalapaññattippakaraṇaṃ desetvā tadanantaraṃ kathāvatthudesanāya vāre sampatte ‘‘anāgate mama sāvako moggaliputtatissatthero nāma uppannaṃ sāsanamalaṃ sodhetvā tatiyasaṅgītiṃ karonto bhikkhusaṅghassa majjhe nisinno sakavāde pañca suttasatāni paravāde pañcāti suttasahassaṃ samodhānetvā, imaṃ pakaraṇaṃ bhājessatī’’ti tassokāsaṃ karontena puggalavāre aṭṭhamukhā vādayuttiṃ ādiṃ katvā sabbakathāmaggesu asampuṇṇabhāṇavāratthāya tantiyā mātikā nikkhepamattena pañcamaṃ kathāvatthuppakaraṇaṃ saṃkhepato desitaṃ.

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.

Pucchā – adhunā [Pg.57] pākaṭaṃ panāvuso vitthāraṃ kathāvatthuppakaraṇaṃ kadā kena kattha kathañca vitthārato vibhajitvā desitaṃ.

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

Vissajjanā – taṃ kho bhante bhagavato nayamukhaṃ nissāya āyasmatā mahāmoggaliputtatissattherena tatiyasaṃgītikāle pāṭaliputte asokārāme saṭṭhibhikkhusatasahassānaṃ samāgame bhagavatā dinnanayavasena tathāgatena ṭhapitamātikaṃ vibhajantena sakavāde pañcasuttasatāni paravāde pañcāti suttasahassaṃ āharitvā idaṃ paravādamathanaṃ adhunā pākaṭaṃ kathāvatthuppakaraṇaṃ vitthārato vibhajitvā desitaṃ.

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.

Pucchā – kati [Pg.62] āvuso tattha kathāyo tena āyasmatā mahāmoggaliputtatissattherena vitthārato vibhajitvā kathitā.

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

Vissajjanā – tattha bhante vācanāmaggato dve ca satāni sattavīsati ca kathāyo āyasmatā mahāmoggaliputtatissattherena vitthārato vibhajitvā kathitā.

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.

Puggalakathā

The Discussion on Persons

Pucchā – kathañcāvuso [Pg.63] tattha paṭhamā puggalakathā āyasmatā mahāmoggaliputtatissattherena vitthārato vibhajitvā kathitā.

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

Vissajjanā – puggalo upalabbhati saccikaṭṭhaparamatthenāti, āmantā. Yo saccikaṭṭho paramattho, tato so puggalo upalabbhati saccikaṭṭhaparamatthenāti, na hevaṃ vattabbe. Ājānāhi niggahaṃ hañci puggalo upalabbhati saccikaṭṭhaparamatthena, tena vata re vattabbe ‘‘yo saccikaṭṭho paramattho, tato so puggalo upalabbhati saccikaṭṭhaparamatthenā’’ti. Yaṃ tattha vadesi ‘‘vattabbe kho ‘puggalo upalabbhati saccikaṭṭhaparamatthena’, no ca vattabbe ‘yo saccikaṭṭho paramattho, tato so puggalo upalabbhati saccikaṭṭhaparamatthenā’’ti, micchāti evamādinā bhante tattha paṭhamā puggalakathā pañca bhāṇavāramattāya tantiyā āyasmatā mahāmoggaliputtatissattherena vitthārato vibhajitvā kathitā.

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.

Aññāṇakathā

The Discussion on Ignorance

Pucchā – abhidhammapiṭake [Pg.64] āvuso kathāvatthuppakaraṇe dutiyavagge dutiyā aññāṇakathā āyasmatā mahāmoggaliputtatissattherena kathaṃ vitthārato vibhajitvā kathitā.

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?

Vissajjanā – abhidhammapiṭake bhante pañcame kathāvatthuppakaraṇe dutiyavagge dutiyā aññāṇakathā ‘‘atthi arahato aññāṇanti, āmantā. Atthi arahato avijjā avijjogho avijjāyogo avijjānusayo avijjāpariyuṭṭhānaṃ avijjāsaṃyojanaṃ avijjānīvaraṇanti, na hevaṃ vattabbe. Natthi arahato avijjā avijjogho avijjāyogo avijjānusayo avijjāpariyuṭṭhānaṃ avijjāsaṃyojanaṃ avijjānivaraṇanti, āmantā. Hañci natthi arahato avijjā avijjogho avijjāyogo avijjānusayo avijjāpariyuṭṭhānaṃ avijjāsaṃyojanaṃ avijjānīvaraṇaṃ, no ca vata re vattabbe ‘‘atthi arahato aññāṇa’’nti evamādinā āyasmatā mahāmoggaliputtatissattherena vitthārato vibhajitvā bhāsitā.

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.

Asaññakathā

The Discussion on the Non-percipient

Pucchā – abhidhammapiṭake [Pg.67] āvuso pañcame kathāvatthuppakaraṇe tatiyavagge ekādasamā asaññakathā āyasmatā mahāmoggaliputtatissattherena kathaṃ vitthārato vibhajitvā kathitā.

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?

Vissajjanā – abhidhammapiṭake bhante pañcame kathāvatthuppakaraṇe tatiyavagge ekādasamā asaññakathā ‘‘asaññasattesu saññā atthīti, āmantā. Saññābhavo saññāgati saññāsattāvāso saññāsaṃsāro saññāyoni saññattabhāvapaṭilābhoti, na hevaṃ vattabbe’’ti evamādinā āyasmatā mahāmoggaliputtatissattherena vitthārato vibhajitvā kathitā.

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.’

Asaññasattesu [Pg.68] saññā atthi.

In non-percipient beings, perception exists.

Saññābhavo [Pg.69] saññāgati saññāsattāvāso saññāsaṃsāro saññāyoni saññattabhāvapaṭilābho.

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.

Na hevaṃ vattabbe.

It should not be said thus.

Nanu asaññabhavo asaññagati asaññasattāvāso asaññasaṃsāro asaññayoni asaññattabhāvapaṭilābho.

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?

Hañci [Pg.70] asaññabhavo asaññagati asaññasattāvāso asaññasaṃsāro asaññayoni asaññattabhāvapaṭilābho, no ca vata re vattabbe asaññasattesu saññā atthi.

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.

Asaññasattesu saññā atthi.

In non-percipient beings, perception exists.

Pañcavokārabhavo gati sattāvāso saṃsāro yoni attabhāvapaṭilābho.

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

Nanu [Pg.71] ekavokārabhavo gati sattāvāso saṃsāro yoni attabhāvapaṭilābho.

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?

Hañci ekavokārabhavo gati sattāvāso saṃsāro yoni attabhāvapaṭilābho, no ca vata re vattabbe asaññasattesu saññā atthi.

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.

Chaṭṭhavagga

The Sixth Chapter

Pathavīdhātusanidassanātiādikathā

The Discussion Beginning with ‘The Earth Element is Visible’

Pucchā – chaṭṭhavagge [Pg.72] pana āvuso aṭṭhamā pathavīdhātu sanidassanātiādikathā āyasmatā mahāmoggaliputtatissattherena kathaṃ vitthārato vibhajitvā kathitā.

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?

Vissajjanā – chaṭṭhavagge bhante aṭṭhamā pathavīdhātu sanidassanātiādikathā ‘‘pathavīdhātu sanidassanāti āmantā. Rūpaṃ rūpāyatanaṃ rūpadhātu nīlaṃ pītakaṃ lohitakaṃ odātaṃ cakkhuviññeyyaṃ cakkhusmiṃ paṭihaññati cakkhussa āpāthaṃ āgacchatīti, na hevaṃ vattabbe’’ti evamādinā āyasmatā mahāmoggali puttatissattherena vitthārato vibhajitvā kathitā.

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.’

Pathavīdhātu [Pg.73] sanidassanā.

The earth element is visible.

Cakkhuñca [Pg.74] paṭicca pathavīdhātuñca uppajjati cakkhuviññāṇaṃ.

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

Tena [Pg.75] hi na vattabbaṃ cakkhuñca paṭicca pathavīdhātuñca uppajjati cakkhuviññāṇaṃ.

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

Antarābhavakathā

The Discussion on the Intermediate Existence

Pucchā – abhidhammapiṭake āvuso pañcame kathāvatthuppakaraṇe aṭṭhamavagge dutiyā antarābhavakathā āyasmatā mahāmoggaliputtatissattherena [Pg.76] kathaṃ vitthārato vibhajitvā kathitā.

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?

Vissajjanā – abhidhammapiṭake bhante pañcame kathāvatthuppakaraṇe aṭṭhamavagge dutiyā antarābhavakathā ‘‘atthi antarābhavoti, āmantā. Kāmabhavoti, na hevaṃ vattabbe…pe… atthi antarābhavoti, āmantā. Rūpabhavoti, na hevaṃ vattabbe…pe… atthi antarābhavoti, āmantā. Arūpabhavoti, na hevaṃ vattabbe’’ti evamādinā āyasmatā mahāmoggaliputtatissattherena vitthārato vibhajitvā kathitā.

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.’

Atthi [Pg.77] antarābhavo.

There is an intermediate existence.

Na [Pg.78] hevaṃ vattabbe.

It should not be said thus.

Atthi antarābhavo.

There is an intermediate existence.

Kāmabhavassa [Pg.79] ca rūpabhavassa ca antare atthi antarābhavo.

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

Na hevaṃ vattabbe.

It should not be said thus.

Rūpabhavassa ca arūpabhavassa ca antare atthi antarābhavo.

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

Kāmabhavassa ca rūpabhavassa ca antare natthi antarābhavo.

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

Hañci [Pg.80] kāmabhavassa ca rūpabhavassa ca antare natthi antarābhavo, no ca vata re vattabbe atthi antarābhavo.

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.

Saḷāyatanuppattikathā

The Discussion on the Arising of the Six Sense Bases

Pucchā – abhidhammapiṭake āvuso pañcame kathāvatthuppakaraṇe cuddasamavagge dutiyā saḷāyatanuppattikathā āyasmatā mahāmoggaliputtatissattherena kathaṃ vitthārato vibhajitvā desitā.

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?

Vissajjanā – abhidhammapiṭake bhante pañcame kathāvatthuppakaraṇe cuddasamevagge dutiyā saḷāyatanuppattikathā ‘‘saḷāyatanaṃ apubbaṃ acarimaṃ mātukucchismiṃ saṇṭhātīti, āmantā. Sabbaṅgapaccaṅgī ahīnindriyo mātukucchismiṃ okkamatīti, na hevaṃ vattabbe’’ti evamādinā [Pg.81] āyasmatā mahāmoggaliputtatissattherena vitthārato vibhajitvā kathitā.

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.”

Saḷāyatanaṃ [Pg.82] apubbaṃ acarimaṃ mātukucchismiṃ saṇṭhāti.

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

Sabbaṅgappaccaṅgī ahīnindriyo mātukucchismiṃ okkamati.

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

Na [Pg.83] hevaṃ vattabbe.

This should not be said.

Upapattesiyena cittena cakkhāyatanaṃ saṇṭhāti.

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

Upapattesiyena cittena hatthā saṇṭhanti, pādā saṇṭhanti, sīsaṃ saṇṭhāti, kaṇṇo saṇṭhāti, nāsikā saṇṭhāti, mukhaṃ saṇṭhāti, dantā saṇṭhanti.

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.

Na [Pg.84] hevaṃ vattabbe.

This should not be said.

Pucchā – tenāvuso [Pg.85] bhagavatā yamakapāṭihīrāvasāne tāvatiṃsadevalokaṃ gantvā dasasahassalokadhātūhi āgamma sannisinnānaṃ devānaṃ abhidhammadesanaṃ desentena paṭhamaṃ abhidhammapiṭake pañcappakaraṇāni desetvā tadanantaraṃ chaṭṭhaṃ yamakappakaraṇaṃ desentena kati yamakappakaraṇāni vibhajitvā desitāni.

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?

Vissajjanā – bhagavatā bhante yamassa visayātītena yamakapāṭihīrāvasāne tāvatiṃsadevalokaṃ gantvā tattha dasasahassalokadhātūhi āgamma sannisinnānaṃ devatānaṃ abhidhammapiṭakaṃ desentena abhidhammapiṭake pūrimāni pañcappakaraṇāni desetvā tadanantaraṃ chaṭṭhaṃ yamakappakaraṇaṃ mūlayamakaṃ khandhayamakaṃ āyatanayamakaṃ dhātuyamakaṃ saccayamakaṃ saṅkhārayamakaṃ anusayayamakaṃ cittayamakaṃ dhammayamakaṃ indriyayamakanti dasa yamakappakaraṇāni vitthārato vibhajitvā desitāni.

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.

Mūlayamaka

The Root Yamaka

Pucchā – kathañcāvuso [Pg.86] tattha bhagavatā paṭhamaṃ mūlayamakaṃ vitthārato vibhajitvā desitaṃ.

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

Vissajjanā – ye keci kusalā dhammā, sabbe te kusalamūlā. Ye vā pana kusalamūlā, sabbe te dhammā kusalā. Ye keci kusalā dhammā, sabbe te kusalamūlena ekamūlā. Ye vā [Pg.87] pana kusalamūlena ekamūlā, sabbe te dhammā kusalā. Ye keci kusalamūlena ekamūlā dhammā, sabbe te dhammā kusalamūlena aññamaññamūlā. Ye vā pana kusalamūlena aññamaññamūlā, sabbe te dhammā kusalāti evamādinā bhante tattha bhagavatā paṭhamaṃ mūlayamakaṃ bāvīsatiyā ca tikehi dukasatena ca vitthārato vibhajitvā desitaṃ.

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.

Ye keci kusalā dhammā, sabbe te kusalamūlā.

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

Ye keci kusalā dhammā, sabbe te kusalamūlāti, tīṇeva kusalamūlāni avasesā kusalā dhammā, na kusalamūlā, ye vā pana kusalamūlā, sabbe te dhammā kusalāti, āmantā –

“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.”

Khandhayamaka

The Aggregate Yamaka

Pucchā – abhidhammapiṭake [Pg.88] āvuso chaṭṭhe yamakappakaraṇe dutiyaṃ khandhayamakaṃ bhagavatā kathaṃ vitthārato vibhajitvā desitaṃ.

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?

Vissajjanā – abhidhammapiṭake bhante chaṭṭhe yamakappakaraṇe dutiyaṃ khandhayamakaṃ ‘‘pañcakkhandhā – rūpakkhandho vedanākkhandho saññākkhandho saṅkhārakkhandho viññāṇakkhandho. Rūpaṃ rūpakkhandho, rūpakkhandho rūpaṃ. Vedanā vedanākkhandho, vedanākkhandho vedanā. Saññā saññākkhandho, saññākkhandho saññā. Saṅkhārā saṅkhārakkhandho, saṅkhārakkhandho saṅkhārā. Viññāṇaṃ viññāṇakkhandho, viññāṇakkhandho viññāṇa’’nti evamādinā bhagavatā paṇṇattivārapavattivārapariññāvārasaṅkhātehi tīhi vārehi vitthārato vibhajitvā desitaṃ.

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.”

Āyatanayamaka

The Sense-Base Yamaka

Pucchā – abhidhammapiṭake [Pg.89] āvuso chaṭṭhe yamakappakaraṇe tatiyaṃ āyatanayamakaṃ bhagavatā kathaṃ vitthārato vibhajitvā desitaṃ.

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?

Vissajjanā – abhidhammapiṭake bhante chaṭṭhe yamakappakaraṇe tatiyaṃ āyatanayamakaṃ ‘‘dvādasāyatanāni – cakkhāyatanaṃ sotāyatanaṃ ghānāyatanaṃ jivhāyatanaṃ kāyāyatanaṃ rūpāyatanaṃ saddāyatanaṃ gandhāyatanaṃ rasāyatanaṃ phoṭṭhabbāyatanaṃ manāyatanaṃ dhammāyatanaṃ. Cakkhu cakkhāyatanaṃ, cakkhāyatanaṃ cakkhu. Sotaṃ sotāyatanaṃ, sotāyatanaṃ sota’’nti evamādinā paṇṇattivārapavattivārapariññāvārasaṅkhātehi tīhi vārehi bhagavatā vitthārato vibhajitvā desitaṃ.

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…”

Dhātuyamaka

The Element Yamaka

Pucchā – abhidhammapiṭake [Pg.90] āvuso chaṭṭhe yamakappakaraṇe dasasu yamakesu catutthaṃ dhātuyamakaṃ bhagavatā kathaṃ vitthārato vibhajitvā desitaṃ.

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?

Vissajjanā – abhidhammapiṭake [Pg.91] bhante chaṭṭhe yamakappakaraṇe dasasu yamakesu catutthaṃ dhātuyamakaṃ ‘‘aṭṭhārasa dhātuyo – cakkhudhātu sotadhātu ghānadhātu jivhādhātu kāyadhātu rūpadhātu saddadhātu gandhadhātu rasadhātu phoṭṭhabbadhātu cakkhuviññāṇadhātu sotaviññāṇadhātu ghānaviññāṇadhātu jivhāviññāṇadhātu kāyaviññāṇadhātu manodhātu manoviññāṇadhātu dhammadhātū’’ti evamādinā bhagavatā paṇṇattivārapavattivārapariññāvārasaṅkhātehi tīhi mahāvārehi vitthārato vibhajitvā desitaṃ.

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.”

Saccayamaka

The Truth Yamaka

Pucchā – abhidhammapiṭake [Pg.92] āvuso chaṭṭhe yamakappakaraṇe dasasu yamakesu pañcamaṃ saccayamakaṃ bhagavatā kathaṃ vitthārato vibhajitvā desitaṃ.

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?

Vissajjanā – abhidhammapiṭake bhante chaṭṭhe yamakappakaraṇe dasasu yamakesu pañcamaṃ saccayamakaṃ ‘‘cattāri saccāni – dukkhasaccaṃ samudayasaccaṃ nirodhasaccaṃ maggasaccaṃ. Dukkhaṃ dukkhasaccaṃ, dukkhasaccaṃ dukkhaṃ. Samudayo samudayasaccaṃ, samudayasaccaṃ samudayo. Nirodho nirodhasaccaṃ, nirodhasaccaṃ nirodho. Maggo maggasaccaṃ, maggasaccaṃ maggo’’ti evamādinā bhagavatā vitthārato vibhajitvā desitaṃ.

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.”

Saṅkhārayamaka

The Formations Yamaka

Pucchā – abhidhammapiṭake [Pg.93] āvuso chaṭṭhe yamakappakaraṇe dasasu yamakesu chaṭṭhaṃ saṅkhārayamakaṃ bhagavatā kathaṃ vitthārato vibhajitvā desitaṃ.

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?

Vissajjanā – abhidhammapiṭake bhante chaṭṭhe yamakappakaraṇe dasasu yamakesu chaṭṭhaṃ saṅkhārayamakaṃ ‘‘tayo saṅkhārā – kāyasaṅkhāro vacīsaṅkhāro[Pg.94], cittasaṅkhāro. Assāsapassāsā kāyasaṅkhāro, vitakkavicārā vacīsaṅkhārā, saññā ca vedanā ca cittasaṅkhāro ṭhapetvā vitakkavicāre sabbepi cittasampayuttakā dhammā cittasaṅkhāro’’ti evamādinā bhagavatā paṇṇattivārapavattivārapariññāvārasaṅkhātehi tīhi mahāvārehi vitthārato vibhajitvā desitaṃ.

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.

Anusayayamaka

The Latent Tendencies Dyad

Pucchā – abhidhammapiṭake [Pg.95] āvuso chaṭṭhe yamakappakaraṇe dasasu yamakesu sattamaṃ anusayayamakaṃ bhagavatā kathaṃ vitthārato vibhajitvā desitaṃ.

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?

Vissajjanā – abhidhammapiṭake bhante chaṭṭhe yamakappakaraṇe dasasu yamakesu sattamaṃ anusayayamakaṃ ‘‘satta anusayā – kāmarāgānusayo paṭighānusayo mānānusayo diṭṭhānusayo vicikicchānusayo bhavarāgānusayo avijjānusayo. Kattha kāmarāgānusayo anuseti, kāmadhātuyā dvīsu vedanāsu ettha kāmarāgānusayo anusetī’’ti evamādinā bhagavatā uppattiṭṭhānavāra anusayavāra sānusayavāra pajahanavāra pariññāvāra pahīnavāra uppajjanavāra dhātuvārasaṅkhātehi aṭṭhahi mahāvārehi vitthārato vibhajitvā desitaṃ.

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.

Cittayamaka

The Mind Dyad

Pucchā – abhidhammapiṭake [Pg.96] āvuso chaṭṭhe yamakappakaraṇe dasasu yamakesu aṭṭhamaṃ cittayamakaṃ bhagavatā kathaṃ vitthārato vibhajitvā desitaṃ.

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?

Vissajjanā – abhidhammapiṭake bhante chaṭṭhe yamakappakaraṇe dasasu yamakesu aṭṭhamaṃ cittayamakaṃ ‘‘yassa cittaṃ uppajjati na nirujjhati, tassa cittaṃ nirujjhissati na uppajjissati. Yassa vā pana cittaṃ nirujjhissati na uppajjissati, tassa cittaṃ uppajjati na nirujjhatī’’ti evamādinā bhagavatā suddhacittasāmaññasuttantacittamissakavisesaabhidhammacittamissakavisesa- saṅkhātehi tīhi mahānayeti vitthārato vibhajitvā desitaṃ.

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.

Dhammayamaka

The Dhamma Dyad

Pucchā – abhidhammapiṭake [Pg.98] āvuso chaṭṭhe yamakappakaraṇe dasasu yamakesu navamaṃ dhammayamakaṃ bhagavatā kathaṃ vitthārato vibhajitvā desitaṃ.

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?

Vissajjanā – abhidhammapiṭake bhante chaṭṭhe yamakappakaraṇe dasasu yamakesu navamaṃ dhammayamakaṃ ‘‘kusalā kusalā dhammā, kusalā dhammā kusalā. Akusalā akusalā dhammā, akusalā dhammā akusalā. Abyākatā abyākatā dhammā, abyākatā dhammā abyākatā’’ti evamādinā bhagavatā paṇṇattivārapavattivārapariññāvārasaṅkhātehi tīhi mahāvārehi vitthārato vibhajitvā desitaṃ.

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."

Indriyayamaka

The Faculty Dyad

Pucchā – abhidhammapiṭake [Pg.99] āvuso chaṭṭhe yamakappakaraṇe dasasu yamakesu dasamaṃ indriyayamakaṃ bhagavatā kathaṃ vitthārato vibhajitvā desitaṃ.

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?

Vissajjanā – abhidhammapiṭake bhante chaṭṭhe yamakappakaraṇe dasasu yamakesu dasamaṃ indriyayamakaṃ ‘‘bāvīsatindriyāni – cakkhundriyaṃ sotindriyaṃ ghānindriyaṃ jivhindriyaṃ kāyindriyaṃ itthindriyaṃ purisindriyaṃ jīvitindriyaṃ manindriyaṃ sukhindriyaṃ dukkhindriyaṃ somanassindriyaṃ domanassindriyaṃ upekkhindriyaṃ saddhindriyaṃ vīriyindriyaṃ samādhindriyaṃ paññindriyaṃ anaññātaññassāmītindriyaṃ aññindriyaṃ aññātāvindriya’’nti evamādinā bhagavatā paṇṇattivāra pavattivāra pariññāvārasaṅkhātehi tīhi mahāvārehi vitthārato vibhajitvā desitaṃ.

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."

Atītavāra

The Past Section

Pucchā – abhidhammapiṭake [Pg.100] āvuso indriyayamake tīsu mahāvāresu pavattivāre uppādaatītavāro bhagavatā kathaṃ vitthārena vibhajitvā desito.

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?

Vissajjanā – abhidhammapiṭake [Pg.101] bhante indriyayamake tīsu mahāvāresu pavattivāre uppādaatītavāro ‘‘yassa cakkhundriyaṃ uppajjitta, tassa sotindriyaṃ, ghānindriyaṃ, jivhindriyaṃ, kāyindriyaṃ, itthindriyaṃ, purisindriyaṃ, jīvitindriyaṃ, somanassindriyaṃ, upekkhindriyaṃ, saddhindriyaṃ, vīriyindriyaṃ, satindriyaṃ, samādhindriyaṃ, paññindriyaṃ, manindriyaṃ, uppajjitthāti, āmantā. Yassa vā pana manindriyaṃ uppajjittha, tassa cakkhundriyaṃ uppajjitthāti, āmantā’’ti evamādinā bhagavatā vibhajitvā desito.

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."

Uppādaanāgatavāra

The Section on Future Arising

Pucchā – abhidhammapiṭake [Pg.103] āvuso indriyayamake tīsu mahāvāresu pavattivāre uppādaanāgatavāro bhagavatā kathaṃ vitthārena vibhajitvā desito.

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?

Vissajjanā – abhidhammapiṭake bhante indriyayamake tīsu mahāvāresu pavattivāre uppādaanāgatavāro ‘‘yassa cakkhundriyaṃ uppajjissati, tassa sotindriyaṃ uppajjissatīti, āmantā. Yassa vā pana sotindriyaṃ uppajjissati, tassa cakkhundriyaṃ uppajjissatī’’ti āmantā. Yassa cakkhundriyaṃ uppajjissati, tassa ghānindriyaṃ, jivhindriyaṃ, kāyindriyaṃ uppajjissatīti, ye rūpāvacaraṃ upapajjitvā parinibbāyissanti, tesaṃ cakkhundriyaṃ uppajjissati, no ca tesaṃ kāyindriyaṃ uppajjissati, itaresaṃ tesaṃ cakkhundriyañca uppajjissati kāyindriyañca uppajjissatī’’ti evamādinā bhagavatā vitthārato vibhajitvā desito.

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.

Yassa [Pg.105] cakkhundriyaṃ uppajjissati, tassa itthindriyaṃ uppajjissatīti. Ye rūpāvacaraṃ upapajjitvā parinibbāyissanti, ye ca purisā eteneva bhāvena katici bhave dassetvā parinibbāyissanti tesaṃ cakkhundriyaṃ uppajjissati, no ca tesaṃ itthindriyaṃ uppajjissati, itaresaṃ tesaṃ cakkhundriyañca uppajjissati itthindriyañca uppajjissati.

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.

Yassa [Pg.106] cakkhundriyaṃ uppajjissati, tassa purisindriyaṃ uppajjissatīti, ye rūpāvacaraṃ upapajjitvā parinibbāyissanti, yā ca itthiyo eteneva bhāvena katici bhave dassetvā parinibbāyissanti, tesaṃ cakkhundriyaṃ uppajjissati, no ca tesaṃ purisindriyaṃ uppajjissati. Itaresaṃ tesaṃ cakkhundriyañca uppajjissati purisindriyañca uppajjissati.

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.

Yassa itthindriyaṃ uppajjissati, tassa purisindriyaṃ uppajjissatīti, yā itthiyo eteneva bhāvena katici bhave dassetvā parinibbāyissanti, tāsaṃ [Pg.107] itthindriyaṃ uppajjissati, no ca tāsaṃ purisindriyaṃ uppajjissati. Itaresaṃ tesaṃ itthindriyañca uppajjissati purisindriyañca uppajjissati.

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.

Paṭṭhāna

Pucchā – tenāvuso [Pg.109] bhagavatā jānatā passatā arahatā sammāsambuddhena abhisambuddhakālato sattamavasse manussaloke yamakapāṭihīraṃ dassetvā tadanantaraṃ tāvatiṃsadevalokaṃ gantvā tattha paṇḍukambalasilāyaṃ sannisīditvā dasahi cakkavāḷasahassehi āgamma sannisinnānaṃ devānaṃ abhidhammadesanaṃ desentena yāva yamakappakaraṇā purimāni cha abhidhammappakaraṇāni desetvā tadanantaraṃ kiṃnāma pakaraṇaṃ desitaṃ.

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?

Vissajjanā – tena bhante bhagavatā jānatā passatā arahatā sammāsambuddhena abhisambuddhakālato sattame vasse manussaloke sāvatthiyaṃ kaṇḍambamūle yamakapāṭihīraṃ dassetvā tadanantaraṃ tāvatiṃsadevalokaṃ gantvā tattha paṇḍukambalasilāyaṃ sannipatitvā dasahi cakkavāḷasahassehi āgamma sannisinnānaṃ devānaṃ abhidhammadesanaṃ desentena purimāni cha abhidhammappakaraṇāni desetvā tadanantaraṃ anantanayasamantapaṭṭhānaṃ nāma sattamaṃ mahāpakaraṇaṃ desitaṃ.

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.

Pucchā – taṃ [Pg.110] panetaṃ āvuso paṭṭhānaṃ kenaṭṭhena paṭṭhānanti vuccati.

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

Vissajjanā – taṃ panetaṃ bhante paṭṭhānaṃ nānappakārapaccayaṭṭhena vibhajanaṭṭhena paṭṭhitaṭṭhena ca paṭṭhānanti vuccati.

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.

Pucchā – tañcāvuso [Pg.111] bhagavatā paṭṭhānamahāpakaraṇaṃ desentena katihi vārehi vibhajitvā desitaṃ.

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

Vissajjanā – taṃ kho bhante bhagavatā paṭṭhānamahāpakaraṇaṃ desentena mātikānikkhepavārasaṅkhāto paccayuddeso paccayaniddeso mahāvāreti dvīhi paricchedavārehi vibhajitvā desitaṃ.

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).

Pucchā – tesu [Pg.112] āvuso vāresu paṭhame mātikānikkhepavāre paccayuddesavāro bhagavatā kathaṃ desito.

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

Vissajjanā – tesu bhante dvīsu paricchedavāresu paṭhame mātikānikkhepavāre paccayuddese hetupaccayo ārammaṇapaccayo adhipatipaccayo anantarapaccayo samanantarapaccayo sahajātapaccayo aññamaññapaccayo nissayapaccayo…pe… avigatapaccayo’’ti. Evaṃ kho bhante bhagavatā vibhajitvā desito.

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.

Pucchā – tadanantaraṃ [Pg.113] pana āvuso paccayaniddesavāro bhagavatā kathaṃ vibhajitvā desito.

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

Vissajjanā – tadanantaraṃ pana bhante paccayaniddesavāro ‘‘hetupaccayoti – hetū hetusampayuttakānaṃ dhammānaṃ taṃsamuṭṭhānānañca rūpānaṃ hetupaccayena paccayo. Ārammaṇapaccayoti – rūpārammaṇaṃ cakkhuviññāṇadhātuyā taṃsampayuttakānañca dhammānaṃ ārammaṇapaccayena paccayo. Saddhāyatanaṃ sotaviññāṇadhātuyā…. Gandhāyatanaṃ ghānaviññāṇadhātuyā…. Rasāyatanaṃ jivhāviññāṇadhātuyā…. Phoṭṭhabbāyatanaṃ kāyaviññāṇadhātuyā taṃsampayuttakānañca dhammānaṃ ārammaṇapaccayena paccayo. Rūpāyatanaṃ saddāyatanaṃ gandhāyatanaṃ rasāyatanaṃ phoṭṭhabbāyatanaṃ manodhātuyā taṃsampayuttakānañca dhammānaṃ ārammaṇapaccayena paccayo. Sabbe dhammā manoviññāṇadhātuyā taṃsampayuttakānañca dhammānaṃ ārammaṇapaccayena paccayo. Yaṃ yaṃ dhammaṃ ārabbha ye ye dhammā uppajjanti cittacetasikā dhammā, te te dhammā tesaṃ tesaṃ dhammānaṃ ārammaṇapaccayena paccayo’’ti evamādinā bhagavatā vibhajitvā desito.

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.

Pucchā – tenāvuso…pe… [Pg.114] sammāsambuddhena abhidhammapiṭake sattame mahāpakaraṇe dvīsu padhānavāresu dutiye mahāvāre kati ṭhānāni vibhajitvā desitāni.

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?

Vissajjanā – abhidhammapiṭake bhante sattasu pakaraṇesu sattame anantanayasamantapaṭṭhāne mahāpakaraṇe dvīsu padhānaparicchedavāresu dutiye mahāvāre dhammānulome cha paṭṭhānāni, tathā dhammapaccanīye dhammānulomapaccanīye dhammapaccanīyānulometi catuvīsati paṭṭhānāni bhagavatā vibhajitvā desitāni.

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.

Dhammānuloma tikapaṭṭhāna

The Direct Method of the Triads

Pucchā – tesupi [Pg.116] āvuso catuvīsatiyā paṭṭhānesu paṭhame dhammānulomatikapaṭṭhāne dvāvīsatitikā bhagavatā katihi vārehi vibhajitvā desitā.

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?

Vissajjanā – tesu bhante catuvīsatiyā mahāpaṭṭhānesu paṭhame dhammānulomatikapaṭṭhāne dvāvīsatitikā paṭiccavāro sahajātavāro paccayavāro nissayavāro saṃsaṭṭhavāro sampayuttavāro pañhāvāroti sattahi sattahi vārehi vibhajitvā bhagavatā desitā.

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.

Kusalatika paṭiccavāra

The Conditionality Section of the Wholesome Triad

Pucchā – tesu [Pg.117] cāvuso dvāvīsatiyā tikesu paṭhame kusalattike sattasu mahāvāresu paṭhamo paṭiccamahāvāro bhagavatā kathaṃ vibhajitvā desito.

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?

Vissajjanā – tesu bhante dvāvīsatiyā tikesu paṭhame kusalattike sattasu mahāvāresu paṭhamo paṭiccamahāvāro siyā kusalaṃ dhammaṃ paṭicca kusalo dhammo uppajjeyya hetupaccayā. Siyā kusalaṃ dhammaṃ paṭicca akusalo dhammo uppajjeyya hetupaccayā. Siyā kusalaṃ dhammaṃ paṭicca abyākato dhammo uppajjeyya hetupaccayā. Siyā kusalaṃ dhammaṃ paṭicca kusalā ca abyākatā ca dhammā uppajjeyyuṃ hetupaccayā. Siyā kusalaṃ dhammaṃ paṭicca akusalo ca abyākato ca dhammā uppajjeyyuṃ hetupaccayā. Siyā kusalaṃ dhammaṃ paṭicca kusalo ca akusalo ca dhammā uppajjeyyuṃ hetupaccayā. Siyā kusalaṃ dhammaṃ paṭicca kusalo ca akusalo ca abyākato ca dhammā uppajjeyyuṃ hetupaccayā’’ti evamādinā pucchāvārena ca. ‘‘Kusalaṃ dhammaṃ paṭicca kusalo dhammo uppajjati hetupaccayā. Kusalaṃ ekaṃ khandhaṃ paṭicca tayo khandhā, tayo khandhe paṭicca eko khandho, dve khandhe paṭicca dve khandhā. Kusalaṃ dhammaṃ paṭicca abyākato dhammo uppajjati hetupaccayā. Kusale khandhe paṭicca cittasamuṭṭhānaṃ rūpaṃ. Kusalaṃ dhammaṃ paṭicca kusalo ca abyākato ca dhammā uppajjanti hetupaccayā. Kusalaṃ ekaṃ khandhaṃ paṭicca tayo khandhā cittasamuṭṭhānañca rūpaṃ, tayo khandhe paṭicca eko khandho cittasamuṭṭhānañca rūpaṃ, dve khandhe paṭicca dve khandhā cittasamuṭṭhānañca rūpa’’nti evamādinā vissajjanā vissajjanāvārena ca. ‘‘Hetuyā nava, ārammaṇe tīṇi, adhipatiyā nava, anantare samanantare tīṇi, sahajāte nava, aññamaññe tīṇi, nissaye nava, upanissaye tīṇi, purejāte tīṇi, āsevane tīṇi, kamme nava, vipāke ekaṃ, āhāre jhāne indriye [Pg.118] magge nava, sampayutte tīṇi, vippayutte atthiyā nava, natthiyā vigate tīṇi, avigate navā’’ti evamādinā saṅkhyāvārena ca bhagavatā vitthārato vibhajitvā desito.

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.

Siyā kusalaṃ dhammaṃ paṭicca kusalo dhammo uppajjeyya hetupaccayā.

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

Kusalatika sahajātavāra

The Co-nascence Section of the Wholesome Triad

Pucchā – tenāvuso [Pg.119] bhagavatā…pe… sammāsambuddhena abhidhammapiṭake mahāpakaraṇe catuvīsatiyā paṭṭhānesu paṭhame dhammānulomatikapaṭṭhāne dvāvīsatiyā tikesu paṭhame kusalattike sattasu mahāvāresu dutiyo sahajātavāro kathaṃ vitthārena vibhajitvā desito.

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?

Vissajjanā – abhidhammapiṭake bhante anantanayapaṭṭhāne mahāpakaraṇe catuvīsatiyā paṭṭhānesu paṭhame dhammānulomatikapaṭṭhāne dvāvīsatiyā tikesu paṭhame kusalattike sattasu mahāvāresu dutiyo sahajātāvāro ‘‘kusalaṃ dhammaṃ sahajāto kusalo dhammo uppajjati hetupaccayā, kusalaṃ ekaṃ khandhaṃ sahajātā tayo khandhā, tayo khandhe sahajāto eko khandho, dve khandhe sahajātā dve khandhā. Kusalaṃ dhammaṃ sahajāto abyākato dhammo uppajjati hetupaccayā, kusale khandhe sahajātaṃ cittasamuṭṭhānaṃ rūpaṃ. Kusalaṃ dhammaṃ sahajāto kusalo ca abyākato ca dhammā uppajjanti hetupaccayā, kusalaṃ ekaṃ khandhaṃ sahajātā tayo khandhā cittasamuṭṭhānañca rūpaṃ, tayo khandhe sahajāto eko khandho cittasamuṭṭhānañca rūpaṃ, dve khandhe cittasamuṭṭhānañca rūpa’’nti evamādinā vissajjanāvārena ca. Hetuyā nava, ārammaṇe tīṇi, adhipatiyā nava, anantare samanantare tīṇī’’ti evamādinā saṅkhyāvārena ca vācanāmaggato dvīhi vārehi paṭimaṇḍitvā bhagavatā vitthārato vibhajitvā desito.

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.

Kusalatika paccayavāra

The Condition Section of the Wholesome Triad

Pucchā – tenāvuso [Pg.121] bhagavatā…pe… sammāsambuddhena paṭṭhānamahāpakaraṇe catuvīsatiyā paṭṭhānesu paṭhame dhammānulomatikapaṭṭhāne dvāvīsatiyā tikesu paṭhame kusalattike sattasu mahāvāresu tatiyo paccayavāro kathaṃ vibhajitvā vitthārena desito.

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?

Vissajjanā – abhidhammapiṭake bhante sattasu pakaraṇesu sattame anantanayasamantapaṭṭhāne mahāpakaraṇe catuvīsatiyā paṭṭhānesu paṭhame dhammānulomatikapaṭṭhāne bāvīsatiyā tikesu paṭhame kusalattike sattasu mahāvāresu tatiyo paccayavāro ‘‘siyā kusalaṃ dhammaṃ paccayā kusalo dhammo uppajjeyya hetupaccayā, siyā kusalaṃ dhammaṃ paccayā akusalo dhammo uppajjeyya hetupaccayā, siyā kusalaṃ dhammaṃ paccayā abyākato dhammo uppajjeyya hetupaccayā’’ti evamādinā pucchāvārena ca. ‘‘Kusalaṃ dhammaṃ paccayā kusalo dhammo uppajjati hetupaccayā, kusalaṃ ekaṃ khandhaṃ paccayā tayo khandhā, tayo khandhe paccayā eko khandho, dve khandhe paccayā dve khandhā’’ti evamādinā vissajjanāvārena ca. ‘‘Hetuyā sattarasa, ārammaṇe satta, adhipatiyā sattarasa, anantare samanantare satta, sahajāte sattarasa. Aññamaññe sattā’’ti evamādinā saṅkhyāvārena ca. Paccayānuloma paccaya paccaniya paccayānuloma paccanīya paccaya paccanīyānulomasaṅkhātehi [Pg.122] catūhi nayehi vibhajitvā bhagavatā desito.

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.

Kusalaṃ dhammaṃ paccayā kusalo dhammo uppajjati hetupaccayā. Kusalaṃ ekaṃ khandhaṃ paccayā tayo khandhā, tayo khandhe paccayā eko khandho, dve khandhe paccayā dve khandhā- ….

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—...

Pañhāvāra

The Question Section

Pucchā – tenāvuso [Pg.123] bhagavatā…pe… sammāsambuddhena abhidhammapiṭake sattasu mahāpakaraṇesu sattame paṭṭhānamahāpakaraṇe catuvīsatiyā paṭṭhānesu paṭhame dhammānulomatikapaṭṭhāne dvāvīsatiyā tikesu paṭhame kusalattike sattasu mahāvāresu sattamo pañhāvāro kathaṃ vitthārena vibhajitvā desito.

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?

Vissajjanā – abhidhammapiṭake bhante sattasu pakaraṇesu sattame anantanayasamantapaṭṭhāne mahāpakaraṇe catuvīsatiyā paṭṭhānesu paṭhame dhammānulomatikapaṭṭhāne dvāvīsatiyā tikesu paṭhame kusalattike sattasu mahāvāresu sattamo pañhāvāro ‘‘siyā kusalo dhammo kusalassa dhammassa hetupaccayena paccayo. Siyā kusalo dhammo akusalassa dhammassa hetupaccayena paccayo. Siyā kusalo dhammo abyākatassa [Pg.124] dhammassa hetupaccayena paccayo’’ti evamādinā pucchāvārena ca. ‘‘Kusalo dhammo kusalassa dhammassa hetupaccayena paccayo, kusalā hetū sampayuttakānaṃ khandhānaṃ hetupaccayena paccayo. Kusalo dhammo abyākatassa dhammassa hetupaccayena paccayo, kusalā hetū cittasamuṭṭhānānaṃ rūpānaṃ hetupaccayena paccayo’’ti evamādinā vissajjanāvārena ca ‘‘hetuyā satta, ārammaṇe nava, adhipatiyā dasa, anantare samanantare satta, sahajāte nava, aññamaññe tīṇi, nissaye terasa, upanissaye nava, purejāte pacchājāte āsevane tīṇi, kamme satta, vipāke ekaṃ. Āhāre indriye jhāne magge satta, sampayutte tīṇi, vippayutte pañca, atthiyā terasa, natthiyā vigate satta, avigate terasā’’ti evamādinā saṅkhyāvārena ca paccayānulomapaccayapaccanīyapaccayānulomapaccanīyapaccayapaccanīyānulomasaṅkhātehi catūhi nayehi bhagavatā vitthārato vibhajitvā desito.

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.

Kusalo [Pg.125] dhammo kusalassa dhammassa hetupaccayena paccayo, kusalā hetū sampayuttakānaṃ khandhānaṃ hetupaccayena paccayo. Kusalo dhammo abyākatassa dhammassa hetupaccayena paccayo, kusalā hetū cittasamuṭṭhānānaṃ rūpānaṃ hetupaccayena paccayo. Kusalo dhammo kusalassa ca abyākatassa ca dhammassa hetupaccayena paccayo, kusalā hetū sampayuttakānaṃ khandhānaṃ cittasamuṭṭhānānañca rūpānaṃ hetupaccayena paccayo ….

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...

Vissajjanāvāra

The Section on Replies

Hetupaccayavibhaṅga

Analysis of the Root Condition

Pucchā – tenāvuso [Pg.126] bhagavatā…pe… sammāsambuddhena abhidhammapiṭake sattasu pakaraṇesu sattame paṭṭhānamahāpakaraṇe catuvīsatiyā paṭṭhānesu paṭhame dhammānulomatikapaṭṭhāne dvāvīsatiyā tikesu paṭhame kusalattike sattasu mahāvāresu sattame pañhāvāre pucchāvissajjanāsaṅkhyāvārasaṅkhātesu tīsu vāresu vissajjanāvāre hetupaccayavibhaṅgo kathaṃ vitthārena vibhajitvā desito.

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?

Vissajjanā – abhidhammapiṭake bhante sattasu pakaraṇesu sattame anantanayasamantapaṭṭhāne mahāpakaraṇe catuvīsatiyā paṭṭhānesu paṭhame dhammānulomatikapaṭṭhāne dvāvīsatiyā tikesu paṭhame kusalattike sattasu mahāvāresu sattame pañhāvāre paccayānulomapaccayapaccanīya paccayānuloma paccanīyapaccaya paccayanīyānulomasaṅkhātesu catūsu nayesu paṭhame paccayānulomanaye pucchāvāravissajjanāvārasaṅkhyāvārasaṅkhātesu tīsupi vāresu dutiye vissajjanāvāre hetupaccayavibhaṅgo ‘‘kusalo dhammo kusalassa dhammassa hetupaccayena paccayo, kusalā hetū sampayuttakānaṃ khandhānaṃ hetupaccayena paccayo. Kusalo dhammo abyākatassa dhammassa hetupaccayena paccayo. Kusalā hetū cittasamuṭṭhānānaṃ rūpānaṃ hetupaccayena [Pg.127] paccayo. Kusalo dhammo kusalassa ca abyākatassa ca dhammassa hetupaccayena paccayo, kusalā hetū sampayuttakānaṃ khandhānaṃ cittasamuṭṭhānānañca rūpānaṃ hetupaccayena paccayo’’ti evamādinā bhagavatā vitthārato vibhajitvā desito.

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.”

… ‘‘Kusalo [Pg.129] dhammo kusalassa dhammassa hetupaccayena paccayo, kusalā hetū sampayattakānaṃ khandhānaṃ hetupaccayena paccayo. Kusalo dhammo abyākatassa dhammassa hetupaccayena paccayo, kusalā hetū cittasamuṭṭhānaṃ rūpānaṃ hetupaccayena paccayo. Kusalo dhammo kusalassa ca abyākatassa ca dhammassa hetupaccayena paccayo, kusalā hetū sampayuttakānaṃ khandhānaṃ cittasamuṭṭhānānañca rūpānaṃ hetupaccayena paccayo’’.

... “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.”

Ārammaṇapaccayavibhaṅga

Analysis of the Object Condition

Pucchā – tenāvuso…pe… sammāsambuddhena abhidhammapiṭake sattasu pakaraṇesu sattame paṭṭhānamahāpakaraṇe catuvīsatiyā paṭṭhānesu paṭhame dhammānulomatikapaṭṭhāne dvāvīsatiyā tikesu paṭhame kusalattike sattasu mahāvāresu sattame pañhāvāre catūsu nayesu paṭhame paccayānulomanaye pucchāvissajjanāsaṅkhyāvārasaṅkhātesu tīsu vāresu dutiye vissajjanāvāre hetupaccayavibhaṅgādīsu catuvīsatiyā vibhaṅgesu dutiyo ārammaṇapaccayavibhaṅgo kathaṃ vitthārena vibhajitvā desito.

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?

Vissajjanā – abhidhammapiṭake [Pg.130] bhante sattasu pakaraṇesu sattame anantanayasamantapaṭṭhāne mahāpakaraṇe catuvīsatiyā paṭṭhānesu paṭhame dhammānulomatikapaṭṭhāne dvāvīsatiyā tikesu paṭhame kusalattike sattasu mahāvāresu sattame pañhāvāre catūsu nayesu paṭhame paccayānulomanaye tīsu ca vāresu dutiye vibhaṅgavāre hetupaccayavibhaṅgādīsu catuvīsatiyā vibhaṅgesu dutiyo ārammaṇapaccayavibhaṅgo ‘‘kusalo dhammo kusalassa dhammassa ārammaṇapaccayena paccayo, dānaṃ datvā sīlaṃ samādiyitvā uposathakammaṃ katvā taṃ paccavekkhati, pubbe suciṇṇāni paccavekkhati, jhānā vuṭṭhahitvā jhānaṃ paccavekkhati, sekkhā gotrabhuṃ paccavekkhanti, vodānaṃ paccavekkhanti, sekkhā maggā vuṭṭhahitvā maggaṃ paccavekkhanti, sekkhā vā puthujjanā vā kusalaṃ aniccato dukkhato anattato vipassanti, cetopariyañāṇena kusalacittasamaṅgissa cittaṃ jānanti, ākāsānañcāyatanakusalaṃ viññāṇañcāyatanakusalassa ārammaṇapaccayena paccayo. Ākiñcaññāyatanakusalaṃ nevasaññānāsaññāyatanakusalassa ārammaṇapaccayena paccayo. Kusalā khandhā iddhividhañāṇassa, cetopariyañāṇassa, pubbenivāsānussatiñāṇassa, yathākammupagañāṇassa, anāgataṃsañāṇassa ārammaṇapaccayena paccayo’’ti evamādinā bhagavatā vitthārato vibhajitvā desito.

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.

Adhipatipaccayavibhaṅga

The Analysis of the Dominance Condition

Pucchā – abhidhammapiṭake [Pg.133] āvuso sattasu pakaraṇesu sattame paṭṭhānamahāpakaraṇe catuvīsatiyā paṭṭhānesu paṭhame dhammānulomatikapaṭṭhānesu bāvīsatiyā tikesu paṭhame kusalattike sattasu mahāvāresu sattame pañhāvāre catūsu nayesu paṭhame paccayānulomanaye pucchāvissajjanāsaṅkhyāsaṅkhātesu tīsu vāresu dutiye vissajjanāsaṅkhāte vibhaṅgavāre hetupaccayavibhaṅgādīsu catuvīsatiyā vibhaṅgesu tatiyo adhipatipaccayavibhaṅgo kathaṃ vitthārena vibhajitvā desito.

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?

Vissajjanā – abhidhammapiṭake bhante sattasu pakaraṇesu sattame anantanayasamantapaṭṭhāne mahāpakaraṇe catuvīsatiyā paṭṭhānesu paṭhame dhammānulomatikapaṭṭhāne bāvīsatiyā tikesu paṭhame kusalattike sattasu mahāvāresu sattame pañhāvāre catūsu nayesu paṭhame paccayānulomanaye pucchāvissajjanāsaṅkhyāsaṅkhātesu tīsu vāresu dutiye vissajjanāsaṅkhāte vibhaṅgavāre hetupaccayavibhaṅgādīsu catuvīsatiyā vibhaṅgesu tatiyo adhipatipaccayavibhaṅgo ‘‘kusalo dhammo kusalassa dhammassa adhipatipaccayena paccayo. Ārammaṇādhipati, sahajātādhipati. Ārammaṇādhipati–dānaṃ datvā sīlaṃ samādiyitvā uposathakammaṃ katvā taṃ garuṃ katvā paccavekkhati. Pubbe suciṇṇāni garuṃ katvā paccavekkhati, jhānā vuṭṭhahitvā jhānaṃ garuṃ katvā paccavekkhati, sekkhā gotrabhuṃ garuṃ katvā paccavekkhanti, vodānaṃ garuṃ katvā paccavekkhanti, sekkhā maggā vuṭṭhahitvā maggaṃ garuṃ katvā paccavekkhanti. Sahajātādhipati–kusalādhipati sampayuttakānaṃ khandhānaṃ adhipatipaccayena paccayo’’ti evamādinā bhagavatā vitthārato vibhajitvā desito.

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.

Anantarapaccayavibhaṅga

The Analysis of the Contiguity Condition

Pucchā – tenāvuso [Pg.137] bhagavatā…pe… catuttho anantarapaccayavibhaṅgo kathaṃ vitthārena vibhajitvā desito.

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

Vissajjanā – abhidhammapiṭake bhante…pe… catuttho anantarapaccayavibhaṅgo ‘‘kusalo dhammo kusalassa dhammassa anantarapaccayena paccayo, purimā purimā kusalā khandhā pacchimānaṃ pacchimānaṃ kusalānaṃ khandhānaṃ anantarapaccayena paccayo. Anulomaṃ gotrabhussa, anulomaṃ vodānassa, gotrabhu maggassa, vodānaṃ maggassa anantarapaccayena paccayo’’ti evamādinā bhagavatā vitthārato vibhajitvā desito.

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.

Sahajātapaccayavibhaṅga

The Analysis of the Co-nascent Condition

Pucchā – tenāvuso…pe… [Pg.138] chaṭṭho sahajātapaccayavibhaṅgo kathaṃ vitthārena vibhajitvā desito.

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

Vissajjanā – abhidhammapiṭake [Pg.139] bhante…pe… chaṭṭho sahajātapaccayavibhaṅgo ‘‘kusalo dhammo kusalassa dhammassa sahajātapaccayena paccayo, kusalo eko khandho tiṇṇannaṃ khandhānaṃ sahajātapaccayena paccayo, tayo khandhā ekassa khandhassa sahajātapaccayena paccayo, dve dvinnaṃ khandhānaṃ sahajātapaccayena paccayo. Kusalo dhammo abyākatassa dhammassa sahajātapaccayena paccayo, kusalā khandhā cittasamuṭṭhānānaṃ rūpānaṃ sahajātapaccayena paccayo’’ti evamādinā bhagavatā vitthārato vibhajitvā desito.

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.

Upanissayapaccayavibhaṅga

The Analysis of the Decisive Support Condition

Pucchā – tenāvuso [Pg.140] bhagavatā…pe… navamo upanissayapaccayavibhaṅgo kathaṃ vitthārena vibhajitvā desito.

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

Vissajjanā – abhidhammapiṭake bhante…pe… navamo upanissayapaccayavibhaṅgo ‘‘kusalo dhammo kusalassa dhammassa upanissayapaccayena paccayo. Ārammaṇūpanissayo, anantarūpanissayo, pakatūpanissayo. Ārammaṇūpanissayo–dānaṃ datvā sīlaṃ samādiyitvā uposathakammaṃ katvā kaṃ garuṃ katvā paccavekkhati…pe…

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...

Pakatūpanissayo – saddhaṃ [Pg.141] upanissāya dānaṃ deti sīlaṃ samādiyati uposathakammaṃ karoti, jhānaṃ uppādeti, vipassanaṃ uppādeti, maggaṃ uppādeti, abhiññaṃ uppādeti, samāpattiṃ uppādetī’’ti evamādinā bhagavatā vitthārato vibhajitvā desito.

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.

Purejātapaccayavibhaṅga

The Analysis of the Prenascent Condition

Pucchā – tenāvuso…pe… [Pg.144] dasamo purejātapaccayavibhaṅgo kathaṃ vitthārena vibhajitvā desito.

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

Vissajjanā – abhidhammapiṭake bhante…pe… dasamo purejātapaccayavibhaṅgo ‘‘abyākato dhammo abyākatassa dhammassa purejātapaccayena paccayo. Ārammaṇapurejātaṃ, vatthupurejātaṃ. Ārammaṇapurejātaṃ–arahā cakkhuṃ aniccato dukkhato anattato vipassati. Ghānaṃ, jivhaṃ, kāyaṃ, rūpe, sadde, gandhe, rase, phoṭṭhabbe, vatthuṃ aniccato dukkhato anattato vipassati. Dibbena cakkhunā rūpaṃ passati, dibbāya sotadhātuyā saddaṃ suṇāti, rūpāyatanaṃ cakkhuviññāṇassa, saddāyatanaṃ sotaviññāṇassa, gandhāyatanaṃ ghānaviññāṇassa, rasāyatanaṃ jivhāviññāṇassa, phoṭṭhabbāyatanaṃ kāyaviññāṇassa purejātapaccayena paccayo. Vatthupurejātaṃ–cakkhāyatanaṃ cakkhuviññāṇassa, sotāyatanaṃ sotaviññāṇassa, ghānāyatanaṃ ghānaviññāṇassa, jivhāyatanaṃ jivhāviññāṇassa, kāyāyatanaṃ kāyaviññāṇassa, vatthu vipākābyākatānaṃ kriyābyākatānaṃ khandhānaṃ purejātapaccayena paccayo’’ti evamādinā bhagavatā vitthārato vibhajitvā desito.

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.

Kammapaccayavibhaṅga

Analysis of the Kamma Condition

Pucchā – tenāvuso [Pg.147] bhagavatā…pe… terasamo kammapaccayavibhaṅgo kathaṃ vitthārena vibhajitvā desito.

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

Vissajjanā – abhidhammapiṭake bhante…pe… terasamo kammapaccayavibhaṅgo ‘‘kusalo dhammo kusalassa dhammassa kammapaccayena paccayo, kusalā cetanā sampayuttakānaṃ khandhānaṃ kammapaccayena paccayo. Kusalo dhammo abyākatassa dhammassa kammapaccayena paccayo. Sahajātā, nānākkhaṇikā. Sahajātā–kusalā cetanā cittasamuṭṭhānānaṃ rūpānaṃ kammapaccayena paccayo. Nānākkhaṇikā–kusalā cetanā vipākānaṃ khandhānaṃ kaṭattā ca rūpānaṃ kammapaccayena paccayo. Kusalo dhammo kusalassa ca abyākatassa ca dhammassa kammapaccayena paccayo. Kusalā cetanā sampayuttakānaṃ khandhānaṃ cittasamuṭṭhānānañca rūpānaṃ kammapaccayena paccayo’’ti evamādinā bhagavatā vitthārato vibhajitvā desito.

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.

Āhārapaccayavibhaṅga

Analysis of the Nutriment Condition

Pucchā – tenāvuso…pe… [Pg.150] pannarasamo āhārapaccayavibhaṅgo kathaṃ vitthārena vibhajitvā desito.

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

Vissajjanā – abhidhammapiṭake bhante…pe… pannarasamo āhārapaccayavibhaṅgo ‘‘kusalo dhammo kusalassa dhammassa āhārapaccayena paccayo. Kusalā āhārā sampayuttakānaṃ khandhānaṃ āhārapaccayena paccayo. Kusalo dhammo abyākatassa dhammassa āhārapaccayena paccayo. Kusalā āhārā cittasamuṭṭhānānaṃ rūpānaṃ āhārapaccayena paccayo’’ti evamādinā bhagavatā vitthārato vibhajitvā desito.

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.

Indriyapaccayavibhaṅga

Analysis of the Faculty Condition

Pucchā – tenāvuso [Pg.151] bhagavatā…pe… soḷasamo indriyapaccayavibhaṅgo kathaṃ vitthārena vibhajitvā desito.

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

Vissajjanā – abhidhammapiṭake bhante…pe… soḷasamo indriyapaccayavibhaṅgo ‘‘kusalo dhammo kusalassa dhammassa indriyapaccayena paccayo, kusalo indriyā sampayuttakānaṃ khandhānaṃ indriyapaccayena paccayo. Kusalo dhammo abyākatassa dhammassa indriyapaccayena paccayo, kusalā indriyā cittasamuṭṭhānānaṃ [Pg.152] rūpānaṃ indriyapaccayena paccayo’’ti evamādinā bhagavatā vitthārato vibhajitvā desito.

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.

Saṅkhyāvāra

Numerical Section

Pucchā – tenāvuso…pe… [Pg.154] pucchāvissajjanāsaṅkhyāvārasaṅkhātesu tīsu vāresu tatiyo saṅkhyāvāro kathaṃ vitthārato vibhajitvā desito.

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?

Vissajjanā – abhidhammapiṭake bhante…pe… tatiyo saṅkhyāvāro ‘‘hetuyā satta, ārammaṇe nava, adhipatiyā dasa, anantara samanantare satta, sahajāte nava, aññamaññe tīṇi, nissaye terasa, upanissaye nava, purejāte pacchājāte āsevane tīṇi[Pg.155], kamme satta, vipāke ekaṃ, āhāre indriye jhāne magge satta, sampayutte tīṇi, vippayutte pañca, atthiyā terasa, natthiyā vigate satta, avigate terasā’’ti evamādinā bhagavatā vitthārato vibhajitvā desito.

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.

Hetu [Pg.156] sahajāta nissaya atthi avigatanti satta, hetu sahajāta aññamañña nissaya atthi avigatanti tīṇi, hetu sahajāta aññamañña nissaya sampayutta atthi avigatanti tīṇi …

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…

Vedanātika paṭiccavāra

The Section on the Feeling Triad and Dependent Origination

Pucchā – tenāvuso bhagavatā…pe… paṭhamaṃ kusalattikaṃ vitthārato vibhajitvā tadanantaraṃ avasesā vedanāttikādayo ekavīsatitikā kathaṃ vitthārato vibhajitvā desitā.

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?

Vissajjanā – abhidhammapiṭake bhante…pe… paṭhamaṃ kusalattikaṃ vitthārato vibhajitvā tadanantaraṃ avasesā vedanāttikādayo ekavīsatitikā [Pg.157] ‘‘sukhāya vedanāya sampayuttaṃ dhammaṃ paṭicca sukhāya vedanāya sampayutto dhammo uppajjati hetupaccayā. Sukhāya vedanāya sampayuttaṃ ekaṃ khandhaṃ paṭicca dve khandhā, dve khandhe paṭicca eko khandho, paṭisandhikkhaṇe sukhāya vedanāya sampayuttaṃ ekaṃ khandhaṃ paṭicca dve khandhā, dve khandhe paṭicca eko khandho’’ti evamādinā ca. Vipākaṃ dhammaṃ paṭicca vipāko dhammo uppajjati hetupaccayā. Vipākaṃ ekaṃ khandhaṃ paṭicca tayo khandhā, tayo khandhe paṭicca eko khandho, dve khandhe paṭicca dve khandhā, paṭisandhikkhaṇe vipākaṃ ekaṃ khandhaṃ paṭicca tayo khandhā, tayo khandhe paṭicca eko khandho, dve khandhe paṭicca dve khandhā. Vipākaṃ dhammaṃ paṭicca nevavipākanavipākadhammadhammo uppajjati hetupaccayā, vipāke khandhe paṭicca cittasamuṭṭhānarūpaṃ, paṭisandhikkhaṇe vipāke khandhe paṭicca kaṭattārūpaṃ, khandhe paṭicca vatthū’’ti evamādinā ca ekekasmiṃ tike sattahi sattahi mahāvārehi ekekasmiñca mahāvāre catūhi catūhi nayehi bhagavatā vitthārato vibhajitvā desitā.

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.

Dukapaṭṭhāna

The Dyad Paṭṭhāna

Pucchā – tenāvuso…pe… [Pg.158] tikapaṭṭhānādīsu chasu antogadhapaṭṭhānādīsu paṭhamaṃ tikapaṭṭhānaṃ desetvā tadanantaraṃ dukapaṭṭhānaṃ kathaṃ vitthārato vibhajitvā desitaṃ.

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?

Vissajjanā – abhidhammapiṭake bhante…pe… tikapaṭṭhānādīsu chasu antogadhapaṭṭhānādīsu paṭhamaṃ tikapaṭṭhānaṃ vibhajitvā tadanantaraṃ dukapaṭṭhānaṃ ‘‘hetuṃ dhammaṃ paṭicca hetu dhammo uppajjati hetupaccayā, alobhaṃ paṭicca adoso amoho, adosaṃ paṭicca alobho amoho, amohaṃ paṭicca alobho adoso. Lobhaṃ paṭicca moho, mohaṃ paṭicca lobho, dosaṃ paṭicca moho, mohaṃ paṭicca doso’’ti evamādinā ca. Saraṇaṃ dhammaṃ paṭicca saraṇo dammo uppajjati hetupaccayā, saraṇaṃ ekaṃ khandhaṃ paṭicca tayo khandhā, tayo khandhe paṭicca eko khandho, dve khandhe paṭicca dve khandhā. Saraṇaṃ dhammaṃ paṭicca araṇo dhammo uppajjati hetupaccayā, saraṇo khandhe paṭicca cittasamuṭṭhānaṃ rūpaṃ. Saraṇaṃ dhammaṃ paṭicca saraṇo ca araṇo ca dhammā uppajjanti hetupaccayā. Saraṇaṃ ekaṃ khandhaṃ paṭicca tayo khandhā cittasamuṭṭhānañca rūpaṃ, tayo khandhe paṭicca eko khandho cittasamuṭṭhānañca rūpaṃ, dve khandhe paṭicca dve khandhā cittasamuṭṭhānañca [Pg.159] rūpa’’nti evamādinā ca. Ekekasmiṃ duke sattahi sattahi mahāvārehi ekekasmiñca mahāvāre catūhi catūhi nayehi bhagavatā vitthārato vibhajitvā desitaṃ.

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.

Saraṇaṃ dhammaṃ paṭicca saraṇo dhammo uppajjati hetupaccayā, saraṇaṃ ekaṃ khandhaṃ paṭicca tayo khandhā, tayo khandhe paṭicca eko khandho, dve

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...

Khandhe [Pg.160] paṭicca dve khandhā …

Dependent on two aggregates, two aggregates arise...

Dukatikapaṭṭhāna dukadukapaṭṭhāna

Dyad-Triad Paṭṭhāna, Dyad-Dyad Paṭṭhāna.

Pucchā – tenāvuso…pe… tikapaṭṭhānādīsu chasu antogadhapaṭṭhānesu paṭhamaṃ tikapaṭṭhānañca dutiyaṃ dukapaṭṭhānañca vibhajitvā tadavasesāni dukatikapaṭṭhānādīni cattāro paṭṭhānāni kathaṃ vibhajitvā desitāni.

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?

Vissajjanā – abhidhammapiṭake bhante…pe… tikapaṭṭhānādīsu chasu antogadhapaṭṭhānesu paṭhamaṃ tikapaṭṭhānañca dutiyaṃ dukapaṭṭhānañca vibhajitvā tadavasesā [Pg.161] dukatikapaṭṭhānādayo ‘‘hetuṃ kusalaṃ dhammaṃ paṭicca hetu kusalo dhammo uppajjati hetupaccayā. Hetuṃ kusalaṃ dhammaṃ paṭicca nahetu kusalo dhammo uppajjati hetupaccayā. Hetuṃ kusalaṃ dhammaṃ paṭicca hetu kusalo ca nahetu kusalo ca dhammā uppajjanti hetupaccayā, nahetuṃ kusalaṃ dhammaṃ paṭicca nahetu kusalo dhammo uppajjati hetupaccayā, nahetuṃ kusalaṃ dhammaṃ paṭicca hetu kusalo dhammo uppajjati hetupaccayā, nahetuṃ kusalaṃ dhammaṃ paṭicca hetu kusalo ca nahetu kusalo ca dhammā uppajjanti hetupaccayā’’ti evamādinā vitthārato vibhajitvā desitāni.

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.

Dhammapaccanīyapaṭṭhāna

The Negative Paṭṭhāna

Pucchā – tenāvuso [Pg.163] bhagavatā…pe… paṭhamaṃ dhammānulomapaṭṭhānaṃ vibhajitvā tadanantaraṃ dutiyaṃ dhammapaccanīyapaṭṭhānaṃ kathaṃ vibhajitvā desitaṃ.

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

Vissajjanā – abhidhammapiṭake bhante…pe… paṭhamaṃ dhammānulomapaṭṭhānaṃ vibhajitvā tadanantaraṃ dutiyaṃ dhammapaccanīyapaṭṭhānaṃ ‘‘nakusalaṃ dhammaṃ paṭicca nakusalo dhammo uppajjati hetupaccayā. Akusalābyākataṃ ekaṃ khandhaṃ paṭicca akusalābyākatā tayo khandhā cittasamuṭṭhānañca rūpaṃ. Tayo khandhe paṭicca eko khandho cittasamuṭṭhānañca rūpaṃ. Dve khandhe paṭicca dve khandhā cittasamuṭṭhānañca rūpaṃ. Nakusalaṃ dhammaṃ paṭicca naakusalo dhammo uppajjati hetu paccayā. Vipākābyākataṃ kiriyābyākataṃ ekaṃ khandhaṃ paṭicca tayo khandhā cittasamuṭṭhānañca rūpaṃ. Tayo khandhe paṭicca eko khandho cittasamuṭṭhānañca rūpaṃ. Dve khandhe paṭicca dve khandhā cittasamuṭṭhānañca [Pg.164] rūpaṃ. Paṭisandhikkhaṇe…pe… nakusalaṃ dhammaṃ paṭicca naabyākato dhammo uppajjati hetupaccayā. Akusalaṃ ekaṃ khandhaṃ paṭicca tayo khandhā, tayo khandhe paṭicca eko khandho, dve khandhe paṭicca dve khandhā’’ti evamādinā tikapaṭṭhānādīhi chahi antogadhapaṭṭhānehi ekekasmiñca tikapaṭṭhāne dukapaṭṭhāne dukatikapaṭṭhāne tikadukapaṭṭhāne tikatikapaṭṭhāne dukadukapaṭṭhāne sattahi sattahi mahāvārehi ekekasmiñca mahāvāre catūhi catūhi nayehi bhagavatā vitthārato vibhajitvā desitaṃ.

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.

Dhammānulomapaccanīyapaṭṭhāna

The Positive-Negative Paṭṭhāna

Pucchā – tenāvuso [Pg.165] bhagavatā…pe… tatiyaṃ dhammānulomapaccanīyapaṭṭhānaṃ kathaṃ vitthārato vibhajitvā desitaṃ.

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

Vissajjanā – abhidhammapiṭake…pe… tatiyaṃ dhammānulomapaccanīyapaṭṭhānaṃ ‘‘kusalaṃ dhammaṃ paṭicca nakusalo dhammo uppajjati hetupaccayā. Kusale khandhe paṭicca cittasamuṭṭhānarūpaṃ. Kusalaṃ dhammaṃ paṭicca naakusalo dhammo uppajjati hetupaccayā. Kusalaṃ ekaṃ khandhaṃ paṭicca tayo khandhā cittasamuṭṭhānañca rūpaṃ. Tayo khandhe paṭicca eko khandho cittasamuṭṭhānañca rūpaṃ. Dve khandhe paṭicca dve khandhā cittasamuṭṭhānañca rūpaṃ. Kusalaṃ dhammaṃ paṭicca naabyākato dhammo uppajjati hetupaccayā. Kusalaṃ ekaṃ khandhaṃ paṭicca tayo khandhā, tayo khandhe paṭicca eko khandho, dve khandhe paṭicca dve khandhā. Kusalaṃ dhammaṃ paṭicca naakusalo ca naabyākato ca dhammā uppajjanti hetupaccayā. Kusalaṃ ekaṃ khandhaṃ paṭicca [Pg.166] tayo khandhā…pe… dve khandhe paṭicca dve khandhā. Kusalaṃ dhammaṃ paṭicca nakusalo ca naakusalo ca dhammā uppajjanti hetupaccayā. Kusale khandhe paṭicca cittasamuṭṭhānarūpa’’nti evamādinā bhante tikapaṭṭhānādīhi chahi antogadhapaṭṭhānehi ekekasmiñca tikapaṭṭhāne dukapaṭṭhāne tikadukapaṭṭhāne dukatikapaṭṭhāne tikatikapaṭṭhāne dukadukapaṭṭhāne sattahi sattahi mahāvārehi ekekasmiñca mahāvāre catūhi catūhi nayehi bhagavatā vitthārato vibhajitvā desitaṃ.

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.

Dhammapaccanīyānulomapaṭṭhāna

The Negative-Positive Paṭṭhāna

Pucchā – tenāvuso [Pg.167] bhagavatā…pe… dhammānulomādīsu padhānabhūtesu catūsu paṭṭhānesu catutthaṃ pariyosānabhūtaṃ dhammapaccanīyānulomapaṭṭhānaṃ kathaṃ vitthārato vibhajitvā desitaṃ.

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?

Vissajjanā – abhidhammapiṭake bhante…pe… dhammānulomapaṭṭhānādīsu catūsu padhānabhūtesu mahāpaṭṭhānesu catutthaṃ pariyosānabhūtaṃ dhammapaccanīyānulomapaṭṭhānaṃ ‘‘nakusalaṃ dhammaṃ paṭicca akusalo dhammo uppajjati hetupaccayā, akusalaṃ ekaṃ khandhaṃ paṭicca tayo khandhā, tayo khandhe paṭicca eko khandho, dve khandhe paṭicca dve khandhā. Nakusalaṃ dhammaṃ paṭicca naakusalo dhammo uppajjati hetupaccayā. Akusale khandhe paṭicca cittasamuṭṭhānarūpaṃ, vipākābyākataṃ kriyābyākataṃ ekaṃ khandhaṃ paṭicca tayo khandhā cittasamuṭṭhānañca rūpaṃ…pe… dve khandhe paṭicca dve khandhā cittasamuṭṭhānañca rūpaṃ. Khandhe paṭicca vatthu, vatthuṃ paṭicca khandhā. Nakusalaṃ dhammaṃ paṭicca naabyākato dhammo uppajjati hetupaccayā, akusalaṃ ekaṃ khandhaṃ paṭicca tayo khandhā, tayo khandhe paṭicca eko khandho, dve khandhe paṭicca dve khandhā’’ti evamādinā tikapaṭṭhānādīhi cāti antogadhapabhedapaṭṭhānehi ekekasmiñca tikapaṭṭhāne dukapaṭṭhāne dukatikatikadukatikatikadukadukapaṭṭhāne paṭiccavārādīhi sattahi mahāvārehi ekekasmiñca mahāvāre paccayānulomādīhi catūhi catūhi nayehi bhagavatā vitthārato vibhajitvā desitaṃ.

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.

বাংলা
পালি	অট্ঠকথা	টীকা	অন্ন
1101 পারাজিক পালি 1102 পাচিত্তিয় পালি 1103 মহাবগ্গ পালি (বিনয়) 1104 চূলবগ্গ পালি 1105 পরিবার পালি	1201 পারাজিককণ্ড অট্ঠকথা-১ 1202 পারাজিককণ্ড অট্ঠকথা-২ 1203 পাচিত্তিয় অট্ঠকথা 1204 মহাবগ্গ অট্ঠকথা (বিনয়) 1205 চূলবগ্গ অট্ঠকথা 1206 পরিবার অট্ঠকথা	1301 সারত্থদীপনী টীকা-১ 1302 সারত্থদীপনী টীকা-২ 1303 সারত্থদীপনী টীকা-৩	1401 দ্বেমাতিকাপালি 1402 বিনয়সংগহ অট্ঠকথা 1403 বজিরবুদ্ধি টীকা 1404 বিমতিবিনোদনী টীকা-১ 1405 বিমতিবিনোদনী টীকা-২ 1406 বিনয়ালংকার টীকা-১ 1407 বিনয়ালংকার টীকা-২ 1408 কঙ্খাবিতরণীপুরাণ টীকা 1409 বিনয়বিনিচ্ছয়-উত্তরবিনিচ্ছয় 1410 বিনয়বিনিচ্ছয় টীকা-১ 1411 বিনয়বিনিচ্ছয় টীকা-২ 1412 পাচিত্যাদিযোজনাপালি 1413 খুদ্ধসিক্খা-মূলসিক্খা 8401 বিসুদ্ধিমগ্গ-১ 8402 বিসুদ্ধিমগ্গ-২ 8403 বিসুদ্ধিমগ্গ-মহাটীকা-১ 8404 বিসুদ্ধিমগ্গ-মহাটীকা-২ 8405 বিসুদ্ধিমগ্গ নিদানকথা 8406 দীঘনিকায় (পু-বি) 8407 মজ্ঝিমনিকায় (পু-বি) 8408 সংযুত্তনিকায় (পু-বি) 8409 অঙ্গুত্তরনিকায় (পু-বি) 8410 বিনয়পিটক (পু-বি) 8411 অভিধম্মপিটক (পু-বি) 8412 অট্ঠকথা (পু-বি) 8413 নিরুত্তিদীপনী 8414 পরমত্থদীপনী সংগহমহাটীকাপাঠ 8415 অনুদীপনীপাঠ 8416 পট্ঠানুদ্দেস দীপনীপাঠ 8417 নমক্কারটীকা 8418 মহাপণামপাঠ 8419 লক্খণাতো বুদ্ধথোমনাগাথা 8420 সুতবন্দনা 8421 কমলাঞ্জলি 8422 জিনালংকার 8423 পজ্জমধু 8424 বুদ্ধগুণগাথাবলী 8425 চূলগন্থবংস 8426 মহাবংস 8427 সাসনবংস 8428 কচ্চায়নব্যাকরণং 8429 মোগ্গল্লানব্যাকরণং 8430 সদ্দনীতিপ্পকরণং (পদমালা) 8431 সদ্দনীতিপ্পকরণং (ধাতুমালা) 8432 পদরূপসিদ্ধি 8433 মোগ্গল্লানপঞ্চিকা 8434 পযোগসিদ্ধিপাঠ 8435 বুত্তোদয়পাঠ 8436 অভিধানপ্পদীপিকাপাঠ 8437 অভিধানপ্পদীপিকাটীকা 8438 সুবোধালংকারপাঠ 8439 সুবোধালংকারটীকা 8440 বালাবতার গণ্ঠিপদত্থবিনিচ্ছয়সার 8441 লোকনীতি 8442 সুত্তন্তনীতি 8443 সূরস্সতীনীতি 8444 মহারহনীতি 8445 ধম্মনীতি 8446 কবিদপ্পণনীতি 8447 নীতিমঞ্জরী 8448 নরদক্খদীপনী 8449 চতুরারক্খদীপনী 8450 চাণক্যনীতি 8451 রসবাহিনী 8452 সীমাবিসোধনীপাঠ 8453 বেস্সন্তরগীতি 8454 মোগ্গল্লান বুত্তিবিবরণপঞ্চিকা 8455 থূপবংস 8456 দাঠাবংস 8457 ধাতুপাঠবিলাসিনিয়া 8458 ধাতুবংস 8459 হত্থবনগল্লবিহারবংস 8460 জিনচরিতয় 8461 জিনবংসদীপং 8462 তেলকটাহগাথা 8463 মিলিদটীকা 8464 পদমঞ্জরী 8465 পদসাধনং 8466 সদ্দবিন্দুপকরণং 8467 কচ্চায়নধাতুমঞ্জুসা 8468 সামন্তকূটবণ্ণনা
2101 সীলক্খন্ধবগ্গ পালি 2102 মহাবগ্গ পালি (দীঘ) 2103 পাথিকবগ্গ পালি	2201 সীলক্খন্ধবগ্গ অট্ঠকথা 2202 মহাবগ্গ অট্ঠকথা (দীঘ) 2203 পাথিকবগ্গ অট্ঠকথা	2301 সীলক্খন্ধবগ্গ টীকা 2302 মহাবগ্গ টীকা (দীঘ) 2303 পাথিকবগ্গ টীকা 2304 সীলক্খন্ধবগ্গ-অভিনবটীকা-১ 2305 সীলক্খন্ধবগ্গ-অভিনবটীকা-২
3101 মূলপণ্ণাস পালি 3102 মজ্ঝিমপণ্ণাস পালি 3103 উপরিপণ্ণাস পালি	3201 মূলপণ্ণাস অট্ঠকথা-১ 3202 মূলপণ্ণাস অট্ঠকথা-২ 3203 মজ্ঝিমপণ্ণাস অট্ঠকথা 3204 উপরিপণ্ণাস অট্ঠকথা	3301 মূলপণ্ণাস টীকা 3302 মজ্ঝিমপণ্ণাস টীকা 3303 উপরিপণ্ণাস টীকা
4101 সগাথাবগ্গ পালি 4102 নিদানবগ্গ পালি 4103 খন্ধবগ্গ পালি 4104 সলায়তনবগ্গ পালি 4105 মহাবগ্গ পালি (সংযুত্ত)	4201 সগাথাবগ্গ অট্ঠকথা 4202 নিদানবগ্গ অট্ঠকথা 4203 খন্ধবগ্গ অট্ঠকথা 4204 সলায়তনবগ্গ অট্ঠকথা 4205 মহাবগ্গ অট্ঠকথা (সংযুত্ত)	4301 সগাথাবগ্গ টীকা 4302 নিদানবগ্গ টীকা 4303 খন্ধবগ্গ টীকা 4304 সলায়তনবগ্গ টীকা 4305 মহাবগ্গ টীকা (সংযুত্ত)
5101 এককনিপাত পালি 5102 দুকনিপাত পালি 5103 তিকনিপাত পালি 5104 চতুক্কনিপাত পালি 5105 পঞ্চকনিপাত পালি 5106 ছক্কনিপাত পালি 5107 সত্তকনিপাত পালি 5108 অট্ঠকাদিনিপাত পালি 5109 নবকনিপাত পালি 5110 দশকনিপাত পালি 5111 একাদশকনিপাত পালি	5201 এককনিপাত অট্ঠকথা 5202 দুক-তিক-চতুক্কনিপাত অট্ঠকথা 5203 পঞ্চক-ছক্ক-সত্তকনিপাত অট্ঠকথা 5204 অট্ঠকাদিনিপাত অট্ঠকথা	5301 এককনিপাত টীকা 5302 দুক-তিক-চতুক্কনিপাত টীকা 5303 পঞ্চক-ছক্ক-সত্তকনিপাত টীকা 5304 অট্ঠকাদিনিপাত টীকা
6101 খুদ্ধকপাঠ পালি 6102 ধম্মপদ পালি 6103 উদান পালি 6104 ইতিবুত্তক পালি 6105 সুত্তনিপাত পালি 6106 বিমানবত্থু পালি 6107 পেতবত্থু পালি 6108 থেরগাথা পালি 6109 থেরীগাথা পালি 6110 অপদান পালি-১ 6111 অপদান পালি-২ 6112 বুদ্ধবংস পালি 6113 চরিয়াপিটক পালি 6114 জাতক পালি-১ 6115 জাতক পালি-২ 6116 মহানিদ্দেস পালি 6117 চূলনিদ্দেস পালি 6118 পটিসম্ভিদামগ্গ পালি 6119 নেত্তিপ্পকরণ পালি 6120 মিলিন্দপঞ্হ পালি 6121 পেটকোপদেস পালি	6201 খুদ্ধকপাঠ অট্ঠকথা 6202 ধম্মপদ অট্ঠকথা-১ 6203 ধম্মপদ অট্ঠকথা-২ 6204 উদান অট্ঠকথা 6205 ইতিবুত্তক অট্ঠকথা 6206 সুত্তনিপাত অট্ঠকথা-১ 6207 সুত্তনিপাত অট্ঠকথা-২ 6208 বিমানবত্থু অট্ঠকথা 6209 পেতবত্থু অট্ঠকথা 6210 থেরগাথা অট্ঠকথা-১ 6211 থেরগাথা অট্ঠকথা-২ 6212 থেরীগাথা অট্ঠকথা 6213 অপদান অট্ঠকথা-১ 6214 অপদান অট্ঠকথা-২ 6215 বুদ্ধবংস অট্ঠকথা 6216 চরিয়াপিটক অট্ঠকথা 6217 জাতক অট্ঠকথা-১ 6218 জাতক অট্ঠকথা-২ 6219 জাতক অট্ঠকথা-৩ 6220 জাতক অট্ঠকথা-৪ 6221 জাতক অট্ঠকথা-৫ 6222 জাতক অট্ঠকথা-৬ 6223 জাতক অট্ঠকথা-৭ 6224 মহানিদ্দেস অট্ঠকথা 6225 চূলনিদ্দেস অট্ঠকথা 6226 পটিসম্ভিদামগ্গ অট্ঠকথা-১ 6227 পটিসম্ভিদামগ্গ অট্ঠকথা-২ 6228 নেত্তিপ্পকরণ অট্ঠকথা	6301 নেত্তিপ্পকরণ টীকা 6302 নেত্তিবিভাবিনী
7101 ধম্মসংগণী পালি 7102 বিভঙ্গ পালি 7103 ধাতুকথা পালি 7104 পুগ্গলপঞ্ঞাত্তি পালি 7105 কথাবত্থু পালি 7106 যমক পালি-১ 7107 যমক পালি-২ 7108 যমক পালি-৩ 7109 পট্ঠান পালি-১ 7110 পট্ঠান পালি-২ 7111 পট্ঠান পালি-৩ 7112 পট্ঠান পালি-৪ 7113 পট্ঠান পালি-৫	7201 ধম্মসংগণি অট্ঠকথা 7202 সম্মোহবিনোদনী অট্ঠকথা 7203 পঞ্চপকরণ অট্ঠকথা	7301 ধম্মসংগণী-মূলটীকা 7302 বিভঙ্গ-মূলটীকা 7303 পঞ্চপকরণ-মূলটীকা 7304 ধম্মসংগণী-অনুটীকা 7305 পঞ্চপকরণ-অনুটীকা 7306 অভিধম্মাবতারো-নামরূপপরিচ্ছেদো 7307 অভিধম্মত্থসংগহো 7308 অভিধম্মাবতার-পুরাণটীকা 7309 অভিধম্মমাতিকাপালি

中文
巴利	義註	複註	藏外典籍
1101 巴拉基咖（波羅夷） 1102 巴吉帝亞（波逸提） 1103 大品（律藏） 1104 小品 1105 附隨	1201 巴拉基咖（波羅夷）義註-1 1202 巴拉基咖（波羅夷）義註-2 1203 巴吉帝亞（波逸提）義註 1204 大品義註（律藏） 1205 小品義註 1206 附隨義註	1301 心義燈-1 1302 心義燈-2 1303 心義燈-3	1401 疑惑度脫 1402 律攝註釋 1403 金剛智疏 1404 疑難解除疏-1 1405 疑難解除疏-2 1406 律莊嚴疏-1 1407 律莊嚴疏-2 1408 古老解惑疏 1409 律抉擇-上抉擇 1410 律抉擇疏-1 1411 律抉擇疏-2 1412 巴吉帝亞等啟請經 1413 小戒學-根本戒學 8401 清淨道論-1 8402 清淨道論-2 8403 清淨道大複註-1 8404 清淨道大複註-2 8405 清淨道論導論 8406 長部問答 8407 中部問答 8408 相應部問答 8409 增支部問答 8410 律藏問答 8411 論藏問答 8412 義注問答 8413 語言學詮釋手冊 8414 勝義顯揚 8415 隨燈論誦 8416 發趣論燈論 8417 禮敬文 8418 大禮敬文 8419 依相讚佛偈 8420 經讚 8421 蓮花供 8422 勝者莊嚴 8423 語蜜 8424 佛德偈集 8425 小史 8427 佛教史 8426 大史 8429 目犍連文法 8428 迦旃延文法 8430 文法寶鑑（詞幹篇） 8431 文法寶鑑（詞根篇） 8432 詞形成論 8433 目犍連五章 8434 應用成就讀本 8435 音韻論讀本 8436 阿毗曇燈讀本 8437 阿毗曇燈疏 8438 妙莊嚴論讀本 8439 妙莊嚴論疏 8440 初學入門義抉擇精要 8446 詩王智論 8447 智論花鬘 8445 法智論 8444 大羅漢智論 8441 世間智論 8442 經典智論 8443 勇士百智論 8450 考底利耶智論 8448 人眼燈 8449 四護衛燈 8451 妙味之流 8452 界清淨 8453 韋桑達拉頌 8454 目犍連語釋五章 8455 塔史 8456 佛牙史 8457 詞根讀本注釋 8458 舍利史 8459 象頭山寺史 8460 勝者行傳 8461 勝者宗燈 8462 油鍋偈 8463 彌蘭王問疏 8464 詞花鬘 8465 詞成就論 8466 正理滴論 8467 迦旃延詞根注 8468 邊境山注釋
2101 戒蘊品 2102 大品（長部） 2103 波梨品	2201 戒蘊品註義註 2202 大品義註（長部） 2203 波梨品義註	2301 戒蘊品疏 2302 大品複註（長部） 2303 波梨品複註 2304 戒蘊品新複註-1 2305 戒蘊品新複註-2
3101 根本五十經 3102 中五十經 3103 後五十經	3201 根本五十義註-1 3202 根本五十義註-2 3203 中五十義註 3204 後五十義註	3301 根本五十經複註 3302 中五十經複註 3303 後五十經複註
4101 有偈品 4102 因緣品 4103 蘊品 4104 六處品 4105 大品（相應部）	4201 有偈品義注 4202 因緣品義注 4203 蘊品義注 4204 六處品義注 4205 大品義注（相應部）	4301 有偈品複註 4302 因緣品註 4303 蘊品複註 4304 六處品複註 4305 大品複註（相應部）
5101 一集經 5102 二集經 5103 三集經 5104 四集經 5105 五集經 5106 六集經 5107 七集經 5108 八集等經 5109 九集經 5110 十集經 5111 十一集經	5201 一集義註 5202 二、三、四集義註 5203 五、六、七集義註 5204 八、九、十、十一集義註	5301 一集複註 5302 二、三、四集複註 5303 五、六、七集複註 5304 八集等複註
6101 小誦 6102 法句經 6103 自說 6104 如是語 6105 經集 6106 天宮事 6107 餓鬼事 6108 長老偈 6109 長老尼偈 6110 譬喻-1 6111 譬喻-2 6112 諸佛史 6113 所行藏 6114 本生-1 6115 本生-2 6116 大義釋 6117 小義釋 6118 無礙解道 6119 導論 6120 彌蘭王問 6121 藏釋	6201 小誦義注 6202 法句義注-1 6203 法句義注-2 6204 自說義注 6205 如是語義註 6206 經集義注-1 6207 經集義注-2 6208 天宮事義注 6209 餓鬼事義注 6210 長老偈義注-1 6211 長老偈義注-2 6212 長老尼義注 6213 譬喻義注-1 6214 譬喻義注-2 6215 諸佛史義注 6216 所行藏義注 6217 本生義注-1 6218 本生義注-2 6219 本生義注-3 6220 本生義注-4 6221 本生義注-5 6222 本生義注-6 6223 本生義注-7 6224 大義釋義注 6225 小義釋義注 6226 無礙解道義注-1 6227 無礙解道義注-2 6228 導論義注	6301 導論複註 6302 導論明解
7101 法集論 7102 分別論 7103 界論 7104 人施設論 7105 論事 7106 雙論-1 7107 雙論-2 7108 雙論-3 7109 發趣論-1 7110 發趣論-2 7111 發趣論-3 7112 發趣論-4 7113 發趣論-5	7201 法集論義註 7202 分別論義註（迷惑冰消） 7203 五部論義註	7301 法集論根本複註 7302 分別論根本複註 7303 五論根本複註 7304 法集論複註 7305 五論複註 7306 阿毘達摩入門 7307 攝阿毘達磨義論 7308 阿毘達摩入門古複註 7309 阿毘達摩論母

English
Pali Canon	Commentaries	Sub-commentaries	Other
1101 Pārājika Pāḷi 1102 Pācittiya Pāḷi 1103 Mahāvagga Pāḷi (Vinaya) 1104 Cūḷavagga Pāḷi 1105 Parivāra Pāḷi	1201 Pārājikakaṇḍa Aṭṭhakathā-1 1202 Pārājikakaṇḍa Aṭṭhakathā-2 1203 Pācittiya Aṭṭhakathā 1204 Mahāvagga Aṭṭhakathā (Vinaya) 1205 Cūḷavagga Aṭṭhakathā 1206 Parivāra Aṭṭhakathā	1301 Sāratthadīpanī Ṭīkā-1 1302 Sāratthadīpanī Ṭīkā-2 1303 Sāratthadīpanī Ṭīkā-3	1401 Dvemātikāpāḷi 1402 Vinayasaṅgaha Aṭṭhakathā 1403 Vajirabuddhi Ṭīkā 1404 Vimativinodanī Ṭīkā-1 1405 Vimativinodanī Ṭīkā-2 1406 Vinayālaṅkāra Ṭīkā-1 1407 Vinayālaṅkāra Ṭīkā-2 1408 Kaṅkhāvitaraṇīpurāṇa Ṭīkā 1409 Vinayavinicchaya-uttaravinicchaya 1410 Vinayavinicchaya Ṭīkā-1 1411 Vinayavinicchaya Ṭīkā-2 1412 Pācityādiyojanāpāḷi 1413 Khuddasikkhā-mūlasikkhā 8401 Visuddhimagga-1 8402 Visuddhimagga-2 8403 Visuddhimagga-mahāṭīkā-1 8404 Visuddhimagga-mahāṭīkā-2 8405 Visuddhimagga nidānakathā 8406 Dīghanikāya (pu-vi) 8407 Majjhimanikāya (pu-vi) 8408 Saṃyuttanikāya (pu-vi) 8409 Aṅguttaranikāya (pu-vi) 8410 Vinayapiṭaka (pu-vi) 8411 Abhidhammapiṭaka (pu-vi) 8412 Aṭṭhakathā (pu-vi) 8413 Niruttidīpanī 8414 Paramatthadīpanī Saṅgahamahāṭīkāpāṭha 8415 Anudīpanīpāṭha 8416 Paṭṭhānuddesa dīpanīpāṭha 8417 Namakkāraṭīkā 8418 Mahāpaṇāmapāṭha 8419 Lakkhaṇāto buddhathomanāgāthā 8420 Sutavandanā 8421 Kamalāñjali 8422 Jinālaṅkāra 8423 Pajjamadhu 8424 Buddhaguṇagāthāvalī 8425 Cūḷaganthavaṃsa 8427 Sāsanavaṃsa 8426 Mahāvaṃsa 8429 Moggallānabyākaraṇaṃ 8428 Kaccāyanabyākaraṇaṃ 8430 Saddanītippakaraṇaṃ (padamālā) 8431 Saddanītippakaraṇaṃ (dhātumālā) 8432 Padarūpasiddhi 8433 Mogallānapañcikā 8434 Payogasiddhipāṭha 8435 Vuttodayapāṭha 8436 Abhidhānappadīpikāpāṭha 8437 Abhidhānappadīpikāṭīkā 8438 Subodhālaṅkārapāṭha 8439 Subodhālaṅkāraṭīkā 8440 Bālāvatāra gaṇṭhipadatthavinicchayasāra 8446 Kavidappaṇanīti 8447 Nītimañjarī 8445 Dhammanīti 8444 Mahārahanīti 8441 Lokanīti 8442 Suttantanīti 8443 Sūrassatinīti 8450 Cāṇakyanīti 8448 Naradakkhadīpanī 8449 Caturārakkhadīpanī 8451 Rasavāhinī 8452 Sīmavisodhanīpāṭha 8453 Vessantaragīti 8454 Moggallāna vuttivivaraṇapañcikā 8455 Thūpavaṃsa 8456 Dāṭhāvaṃsa 8457 Dhātupāṭhavilāsiniyā 8458 Dhātuvaṃsa 8459 Hatthavanagallavihāravaṃsa 8460 Jinacaritaya 8461 Jinavaṃsadīpaṃ 8462 Telakaṭāhagāthā 8463 Milidaṭīkā 8464 Padamañjarī 8465 Padasādhanaṃ 8466 Saddabindupakaraṇaṃ 8467 Kaccāyanadhātumañjusā 8468 Sāmantakūṭavaṇṇanā
2101 Sīlakkhandhavagga Pāḷi 2102 Mahāvagga Pāḷi (Dīgha) 2103 Pāthikavagga Pāḷi	2201 Sīlakkhandhavagga Aṭṭhakathā 2202 Mahāvagga Aṭṭhakathā (Dīgha) 2203 Pāthikavagga Aṭṭhakathā	2301 Sīlakkhandhavagga Ṭīkā 2302 Mahāvagga Ṭīkā (Dīgha) 2303 Pāthikavagga Ṭīkā 2304 Sīlakkhandhavagga-abhinavaṭīkā-1 2305 Sīlakkhandhavagga-abhinavaṭīkā-2
3101 Mūlapaṇṇāsa Pāḷi 3102 Majjhimapaṇṇāsa Pāḷi 3103 Uparipaṇṇāsa Pāḷi	3201 Mūlapaṇṇāsa Aṭṭhakathā-1 3202 Mūlapaṇṇāsa Aṭṭhakathā-2 3203 Majjhimapaṇṇāsa Aṭṭhakathā 3204 Uparipaṇṇāsa Aṭṭhakathā	3301 Mūlapaṇṇāsa Ṭīkā 3302 Majjhimapaṇṇāsa Ṭīkā 3303 Uparipaṇṇāsa Ṭīkā
4101 Sagāthāvagga Pāḷi 4102 Nidānavagga Pāḷi 4103 Khandhavagga Pāḷi 4104 Saḷāyatanavagga Pāḷi 4105 Mahāvagga Pāḷi (Saṃyutta)	4201 Sagāthāvagga Aṭṭhakathā 4202 Nidānavagga Aṭṭhakathā 4203 Khandhavagga Aṭṭhakathā 4204 Saḷāyatanavagga Aṭṭhakathā 4205 Mahāvagga Aṭṭhakathā (Saṃyutta)	4301 Sagāthāvagga Ṭīkā 4302 Nidānavagga Ṭīkā 4303 Khandhavagga Ṭīkā 4304 Saḷāyatanavagga Ṭīkā 4305 Mahāvagga Ṭīkā (Saṃyutta)
5101 Ekakanipāta Pāḷi 5102 Dukanipāta Pāḷi 5103 Tikanipāta Pāḷi 5104 Catukkanipāta Pāḷi 5105 Pañcakanipāta Pāḷi 5106 Chakkanipāta Pāḷi 5107 Sattakanipāta Pāḷi 5108 Aṭṭhakādinipāta Pāḷi 5109 Navakanipāta Pāḷi 5110 Dasakanipāta Pāḷi 5111 Ekādasakanipāta Pāḷi	5201 Ekakanipāta Aṭṭhakathā 5202 Duka-tika-catukkanipāta Aṭṭhakathā 5203 Pañcaka-chakka-sattakanipāta Aṭṭhakathā 5204 Aṭṭhakādinipāta Aṭṭhakathā	5301 Ekakanipāta Ṭīkā 5302 Duka-tika-catukkanipāta Ṭīkā 5303 Pañcaka-chakka-sattakanipāta Ṭīkā 5304 Aṭṭhakādinipāta Ṭīkā
6101 Khuddakapāṭha Pāḷi 6102 Dhammapada Pāḷi 6103 Udāna Pāḷi 6104 Itivuttaka Pāḷi 6105 Suttanipāta Pāḷi 6106 Vimānavatthu Pāḷi 6107 Petavatthu Pāḷi 6108 Theragāthā Pāḷi 6109 Therīgāthā Pāḷi 6110 Apadāna Pāḷi-1 6111 Apadāna Pāḷi-2 6112 Buddhavaṃsa Pāḷi 6113 Cariyāpiṭaka Pāḷi 6114 Jātaka Pāḷi-1 6115 Jātaka Pāḷi-2 6116 Mahāniddesa Pāḷi 6117 Cūḷaniddesa Pāḷi 6118 Paṭisambhidāmagga Pāḷi 6119 Nettippakaraṇa Pāḷi 6120 Milindapañha Pāḷi 6121 Peṭakopadesa Pāḷi	6201 Khuddakapāṭha Aṭṭhakathā 6202 Dhammapada Aṭṭhakathā-1 6203 Dhammapada Aṭṭhakathā-2 6204 Udāna Aṭṭhakathā 6205 Itivuttaka Aṭṭhakathā 6206 Suttanipāta Aṭṭhakathā-1 6207 Suttanipāta Aṭṭhakathā-2 6208 Vimānavatthu Aṭṭhakathā 6209 Petavatthu Aṭṭhakathā 6210 Theragāthā Aṭṭhakathā-1 6211 Theragāthā Aṭṭhakathā-2 6212 Therīgāthā Aṭṭhakathā 6213 Apadāna Aṭṭhakathā-1 6214 Apadāna Aṭṭhakathā-2 6215 Buddhavaṃsa Aṭṭhakathā 6216 Cariyāpiṭaka Aṭṭhakathā 6217 Jātaka Aṭṭhakathā-1 6218 Jātaka Aṭṭhakathā-2 6219 Jātaka Aṭṭhakathā-3 6220 Jātaka Aṭṭhakathā-4 6221 Jātaka Aṭṭhakathā-5 6222 Jātaka Aṭṭhakathā-6 6223 Jātaka Aṭṭhakathā-7 6224 Mahāniddesa Aṭṭhakathā 6225 Cūḷaniddesa Aṭṭhakathā 6226 Paṭisambhidāmagga Aṭṭhakathā-1 6227 Paṭisambhidāmagga Aṭṭhakathā-2 6228 Nettippakaraṇa Aṭṭhakathā	6301 Nettippakaraṇa Ṭīkā 6302 Nettivibhāvinī
7101 Dhammasaṅgaṇī Pāḷi 7102 Vibhaṅga Pāḷi 7103 Dhātukathā Pāḷi 7104 Puggalapaññatti Pāḷi 7105 Kathāvatthu Pāḷi 7106 Yamaka Pāḷi-1 7107 Yamaka Pāḷi-2 7108 Yamaka Pāḷi-3 7109 Paṭṭhāna Pāḷi-1 7110 Paṭṭhāna Pāḷi-2 7111 Paṭṭhāna Pāḷi-3 7112 Paṭṭhāna Pāḷi-4 7113 Paṭṭhāna Pāḷi-5	7201 Dhammasaṅgaṇi Aṭṭhakathā 7202 Sammohavinodanī Aṭṭhakathā 7203 Pañcapakaraṇa Aṭṭhakathā	7301 Dhammasaṅgaṇī-mūlaṭīkā 7302 Vibhaṅga-mūlaṭīkā 7303 Pañcapakaraṇa-mūlaṭīkā 7304 Dhammasaṅgaṇī-anuṭīkā 7305 Pañcapakaraṇa-anuṭīkā 7306 Abhidhammāvatāro-nāmarūpaparicchedo 7307 Abhidhammatthasaṅgaho 7308 Abhidhammāvatāra-purāṇaṭīkā 7309 Abhidhammamātikāpāḷi
1 Namo tassa bhagavato arahato sammāsambuddhassa Homage to the Blessed One, the Arahant, the Perfectly Self-Enlightened One. Abhidhammapiṭaka The Abhidhamma Piṭaka Saṃgāyanassa pucchā vissajjanā Questions and Answers of the Recitation Pucchā – paṭhamamahāsaṃgītikāle [Pg.1] āvuso dhammasaṃgāhakā mahākassapādayo mahātheravarā porāṇasaṃgītikārā paṭhamaṃ vinayapiṭakaṃ saṃgāyitvā suttantapiṭake ca dīghamajjhimasaṃyuttaaṅguttarasaṃkhāte cattāro mahānikāye saṃgāyitvā tadanantaraṃ kiṃ nāma pāvacanaṃ saṃgāyiṃsu. 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? Vissajjanā – paṭhamamahāsaṃgītikāle bhante dhammasaṃgāhakā mahākassapādayo mahātheravarā porāṇasaṃgītikārā paṭhamaṃ vinayapiṭakaṃ saṃgāyitvā suttantapiṭake ca dīghamajjhimasaṃyuttaaṅguttarasaṃkhāte cattāro nikāye saṃgāyitvā tadanantaraṃ abhidhammapiṭakaṃ nāma pāvacanaṃ saṃgāyiṃsu. 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. Pucchā – imissampi [Pg.2] āvuso chaṭṭhasaṃgītiyaṃ sakalañceva vinayapiṭakaṃ saṃgītaṃ, te ca cattāro mahānikāyā. Kālo dāni āvuso sampatto abhidhammapiṭakaṃ saṃgāyituṃ, tasmāhaṃ taṃ tattha pucchitabbāni pucchissāmi. Abhidhammo nāmesa āvuso kenaṭṭhena abhidhammoti vuccati. 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’? Vissajjanā – dhammātireka dhammavisesaṭṭhena bhante abhidhammoti vuccati. Answer: Venerable sir, it is called ‘Abhidhamma’ in the sense of excelling and being distinguished from the Dhamma. Pucchā – so [Pg.5] panesa āvuso abhidhammo kena kattha kadā ca adhigato. Question: But, venerable friends, by whom, where, and when was this Abhidhamma realized? Vissajjanā – so kho bhante abhidhammo sabbaññubuddhena mahābodhimaṇḍamūle vesākhapuṇṇamiyaṃ yathābhūtaṃ adhigato. 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. Pucchā – kattha panesa āvuso abhidhammo bhagavatā kadā ca vicito. Question: But where, venerable friends, and when was this Abhidhamma contemplated by the Blessed One? Vissajjanā – so kho bhante abhidhammo bhagavatā mahābodhimaṇḍe ratanagharasattāhe vicito. Answer: Venerable sir, this Abhidhamma was contemplated by the Blessed One at the great Bodhi-maṇḍa during the week spent in the Jewel House. Pucchā – kattha [Pg.7] panesa āvuso abhidhammo bhagavatā kadā kassatthāya ca desito. Question: Where, venerable friends, when, and for whose benefit was this Abhidhamma taught by the Blessed One? Vissajjanā – so kho bhante abhidhammo bhagavatā devesu tāvatiṃsesu pāricchattakamūlamhi paṇḍukambalasilāyaṃ abhisambodhito sattame vasse mātaraṃ pamukhaṃ katvā dasahi cakkavāḷasahassehi āgamma sannisinnānaṃ devatānaṃ caturoghanittharaṇatthāya anto vassaṃ desito. 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. Pucchā – kenesa [Pg.8] āvuso abhidhammo paṭhamaṃ manussaloke patiggahito, kassa ca puna tena desito. Question: By whom, venerable friends, was this Abhidhamma first received in the human world, and to whom, in turn, was it taught by him? Vissajjanā – āyasmatā bhante sāriputtattherena dhammasenāpatinā esa abhidhammo paṭhamaṃ manussaloke patiggahito, teneva bhante āyasmatā sāriputtattherena attano saddhivihārikānaṃ pañcannaṃ bhikkhusatānaṃ desito. 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. Pucchā – ke [Pg.11] āvuso sikkhanti. Question: Venerable friends, who are the ones in training? Vissajjanā – sekhā ca bhante puthujjanā kalyāṇakā ca sikkhanti. Answer: Venerable sir, trainees and virtuous worldlings are in training. Pucchā – ke āvuso sikkhitasikkhā. Question: Venerable friends, who are the ones whose training is completed? Vissajjanā – arahanto bhante sikkhitasikkhā. Answer: Venerable sir, the Arahants are the ones whose training is completed. Pucchā – ke [Pg.12] āvuso dhārenti. Question: Venerable friends, who upholds it? Vissajjanā – yesaṃ bhante vattati, te dhārenti. Answer: Venerable sir, those for whom it is current uphold it. Pucchā – kassa āvuso vacanaṃ. Question: Venerable friends, whose word is this? Vissajjanā – bhagavato bhante vacanaṃ arahato sammāsambuddhassa. Answer: Venerable sir, it is the word of the Blessed One, the Arahant, the Perfectly Self-Enlightened One. Pucchā – kenāvuso [Pg.13] ābhataṃ. Question: By whom, venerable friends, has it been handed down? Vissajjanā – paraṃparāya bhante ābhataṃ. Answer: Venerable sir, it has been handed down in succession. Dhammasaṅgaṇī Dhammasaṅgaṇī Pucchā – so [Pg.14] panesa āvuso abhidhammo dhammasaṅgaṇivibhaṅgādipakaraṇaparicchedavasena sattavidho. Tesu paṭhamaṃ bhagavatā kataraṃ pakaraṇaṃ desitaṃ. 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? Vissajjanā – paṭhamaṃ bhante dhammasaṅgaṇipakaraṇaṃ bhagavatā desitaṃ. Answer: Venerable sir, the treatise of the Dhammasaṅgaṇī was taught first by the Blessed One. Pucchā – dhammasaṅgaṇiyaṃ āvuso atthi mātikā, atthi padabhājanīyaṃ. Tesu mātikaṃ nikkhipantena bhagavatā kataṃ nikkhittā. 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? Vissajjanā – mātikaṃ bhante nikkhipantena bhagavatā ‘‘kusalā dhammā akusalā dhammā abyākatā dhammā. Sukhāya vedanāya sampayuttā dhammā dukkhāya vedanāya sampayuttā dhammā adukkhamasukhāya vedanāya sampayuttā dhammā. Vipākā dhammā vipākadhammadhammā nevavipākanavipākadhammadhammā’’ti evamādinā dvāvīsatiyā tikānaṃ vasena. ‘‘Hetū dhammā na hetū dhammā. Sahetukā dhammā ahetukā dhammā. 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.” Hetusampayuttā [Pg.15] dhammā hetuvippayuttā dhammā. Hetū ceva dhammā sahetukā ca sahetukā ceva dhammā na ca hetū. Hetū ceva dhammā hetusampayuttā ca hetusampayuttā ceva dhammā na ca hetū. Na hetū kho pana dhammā sahetukāpi ahetukāpī’’ti evamādinā dukasatānañca vasena mātikā nikkhittā. “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. Kāmāvacarakusala Sense-Sphere Wholesome Pucchā – abhidhammapiṭake [Pg.16] āvuso dhammasaṅgaṇiyaṃ padabhājanīye cittuppādakaṇḍe kusalā dhammātipadassa atthaṃ vibhajantena bhagavatā kathaṃ kāmāvacarakusalaṃ vitthārato vibhajitvā desitaṃ. 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? Vissajjanā – abhidhammapiṭake bhante dhammasaṅgaṇipakaraṇe cittuppādakaṇḍe kusalā dhammāti padassa atthaṃ vibhajantena bhagavatā ‘‘katame dhammā kusalā. Yasmiṃ samaye kāmāvacaraṃ kusalaṃ cittaṃ uppannaṃ hoti somanassasahagataṃ ñāṇasampayuttaṃ rūpārammaṇaṃ vā saddārammaṇaṃ vā gandhārammaṇaṃ vā rasārammaṇaṃ vā phoṭṭhabbārammaṇaṃ vā dhammārammaṇaṃ vā yaṃ yaṃ vā panārabbha. Tasmiṃ samaye phasso hoti vedanā hoti saññā hoti cetanā hoti cittaṃ hoti vitakko hoti vicāro hoti pīti hoti sukhaṃ hoti cittassekaggatā hotī’’ti evamādinā kāmāvacarakusalaṃ tīhi mahāvārehi vibhajitvā desitaṃ. 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.' Rūpāvacarakusala Form-Sphere Wholesome Pucchā – abhidhammapiṭake [Pg.18] āvuso dhammasaṅgaṇīpāḷiyaṃ cittuppādakaṇḍe kusalā dhammāti padassa atthaṃ vibhajantena bhagavatā kathaṃ rūpāvacarakusalañca arūpāvacarakusalañca vitthārato vibhajitvā desitaṃ. 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? Vissajjanā – rūpāvacarakusalañca arūpāvacarakusalañca bhante ‘‘katame dhammā kusalā. Yasmiṃ samaye rūpūpapattiyā maggaṃ bhāveti vivicceva kāmehi vivicca akusalehi dhammehi savitakkaṃ savitakkaṃ vivekajaṃ pītisukhaṃ paṭhamaṃ jhānaṃ upasampajja viharati pathavīkasiṇa’’nti evamādinā bhagavatā vitthārato desitaṃ. 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. Lokuttarākusala Supramundane Wholesome Pucchā – abhidhammapiṭake [Pg.21] āvuso dhammasaṅgaṇīpāḷiyaṃ cittuppādakaṇḍe kusalā dhammāti padassa atthaṃ vibhajantena bhagavatā kathaṃ lokuttarakusalaṃ vitthārato vibhajitvā desitaṃ. 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? Vissajjanā – abhidhammapiṭake bhante dhammasaṅgaṇiyaṃ cittuppādakaṇḍe kusalā dhammāti padassa atthaṃ vibhajantena bhagavatā ‘‘katame dhammā kusalā. Yasmiṃ samaye lokuttaraṃ jhānaṃ bhāveti niyyānikaṃ apacayagāmiṃ diṭṭhigatānaṃ pahānāya paṭhamāya bhūmiyā pattiyā vivicceva kāmehi…pe… paṭhamaṃ jhānaṃ upasampajja viharati dukkhapaṭipadaṃ dandhābhiñña’’nti evamādinā bhagavatā lokuttarakusalaṃ vitthārato vibhajitvā desitaṃ. 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. Akusala Unwholesome Pucchā – tattheva [Pg.23] āvuso akusalā dhammāti mātikāpadassa atthaṃ vibhajantena bhagavatā kathaṃ akusalaṃ vitthārato vibhajitvā desitaṃ. 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? Vissajjanā – tattheva bhante akusalā dhammāti mātikāpadassa atthaṃ vibhajantena bhagavatā ‘‘katame dhammā akusalā. Yasmiṃ samaye akusalaṃ cittaṃ uppannaṃ hoti somanassasahagataṃ diṭṭhigatasampayuttaṃ rūpārammaṇaṃ vā saddhārammaṇaṃ vā gandhārammaṇaṃ vā rasārammaṇaṃ vā phoṭṭhabbārammaṇaṃ vā dhammārammaṇaṃ vā yaṃ yaṃ vā panārabbha. Tasmiṃ samaye phasso hoti vedanā hoti saññā hoti cetanā hoti cittaṃ hotī’’ti evamādinā akusalaṃ vitthārato vibhajitvā desitaṃ. 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. Abyākata Indeterminate Pucchā – abhidhammapiṭake āvuso dhammasaṅgaṇīpāḷiyaṃ cittuppādakaṇḍarūpakaṇḍesu abyākatā dhammāti mātikāpadassa atthaṃ vibhajantena [Pg.24] bhagavatā kathaṃ abyākatā dhammā vitthārato vibhajitvā desitā. 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? Vissajjanā – abhidhammapiṭake bhante dhammasaṅgaṇiyaṃ abyākatā dhammāti padassa atthaṃ vibhajantena bhagavatā ‘‘katame dhammā abyākatā. Yasmiṃ samaye kāmāvacarassa kusalassa kammassa katattā upacitattā vipākaṃ cakkhuviññāṇaṃ uppannaṃ hoti upekkhāsahagataṃ rūpārammaṇaṃ. Tasmiṃ samaye phasso hoti vedanā hoti saññā hoti cetanā hoti cittaṃ hotī’’ti evamādinā ca cittuppādakaṇḍe, rūpakaṇḍe ca ‘‘katame dhammā abyākatā. Kusalākusalānaṃ dhammānaṃ vipākā kāmāvacarā rūpāvacarā arūpāvacarā apariyāpannā vedanākkhandho saññākkhandho saṅkhārakkhandho viññāṇakkhandho. Ye ca dhammā kiriyā neva kusalā nākusalā na ca kammavipākā. Sabbañca rūpaṃ asaṅkhatā ca dhātu. Ime dhammā abyākatā’’ti evamādinā ca abyākatā dhammā vitthārato vibhajitvā desitā. 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.' Vibhaṅga The Book of Analysis Pucchā – sattasu [Pg.26] āvuso abhidhammappakaraṇesu vibhaṅgappakaraṇe bhagavatā kati vibhaṅgā desitā. Question: Friend, in the seven treatises of the Abhidhamma, how many analyses were taught by the Blessed One in the Book of Analysis? Vissajjanā – abhidhammapiṭake bhante sattasu pakaraṇesu dutiye vibhaṅgappakaraṇe khandhavibhaṅgo āyatanavibhaṅgo dhātuvibhaṅgo saccavibhaṅgo indriyavibhaṅgo paṭiccasamuppādavibhaṅgo satipaṭṭhānavibhaṅgo sammappadhānavibhaṅgo iddhipādavibhaṅgo bojjhaṅgavibhaṅgo maggaṅgavibhaṅgo jhānavibhaṅgo appamaññāvibhaṅgo sikkhāpadavibhaṅgo paṭisambhidāvibhaṅgo ñāṇavibhaṅgo khuddakavatthuvibhaṅgo dhammahadayavibhaṅgoti bhagavatā aṭṭhārasa vibhaṅgā desitā. 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. Khandhavibhaṅga The Analysis of the Aggregates Pucchā – tesu āvuso aṭṭhārasasu vibhaṅgesu paṭhame khandhavibhaṅge bhagavatā kathaṃ khandhā vitthārato vibhajitvā desitā. 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? Vissajjanā – tesu [Pg.27] bhante aṭṭhārasasu vibhaṅgesu paṭhame khandhavibhaṅge ‘‘pañcakkhandhā rūpakkhandho vedanākkhandho saññākkhandho saṅkhārakkhandho viññāṇakkhandho. Tattha katamo rūpakkhandho, yaṃkiñci rūpaṃ atītānāgatapaccuppannaṃ ajjhattaṃ vā bahiddhā vā oḷārikaṃ vā sukhumaṃ vā hīnaṃ vā paṇītaṃ vā yaṃ dūre santike vā, tadekajjhaṃ abhisaññūhitvā abhisaṅkhipitvā ayaṃ vuccati rūpakkhandho’’ti evamādinā suttantabhājanīyaabhidhammabhājanīyapañhāpucchakasaṅkhātehi tīhi mahānayehi bhagavatā khandhā vitthārato vibhajitvā desitā. 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.” Āyatanavibhaṅga The Analysis of the Bases Pucchā – dutiye [Pg.28] pana āvuso āyatanavibhaṅge bhagavatā kathaṃ āyatanāni vitthārato vibhajitvā desitāni. Question: Friend, in the second analysis, the Analysis of the Bases, how were the bases analyzed in detail and taught by the Blessed One? Vissajjanā – dutiye bhante āyatanavibhaṅge ‘‘dvādasāyatanāni cakkhāyatanaṃ rūpāyatanaṃ sotāyatanaṃ saddāyatanaṃ ghānāyatanaṃ gandhāyatanaṃ jivhāyatanaṃ rasāyatanaṃ kāyāyatanaṃ phoṭṭhabbāyatanaṃ manāyatanaṃ dhammāyatanaṃ. Cakkhuṃ aniccaṃ dukkhaṃ anattā vipariṇāmadhammaṃ, rūpā aniccā dukkhā anattā vipariṇāmadhammā’’ti evamādinā bhagavatā suttantabhājanīyaabhidhammabhājanīyapañhāpucchakasaṅkhātehi tīheva āyatanāni vitthārato vibhajitvā desitāni. 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.” Dhātuvibhaṅga The Analysis of the Elements Pucchā – abhidhammapiṭake [Pg.29] āvuso vibhaṅgappakaraṇe tatiye dhātuvibhaṅge bhagavatā kathaṃ dhātuyo vitthārena vibhajitvā desitā. 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? Vissajjanā – tatiye bhante dhātuvibhaṅge ‘‘cha dhātuyo pathavīdhātu āpodhātu tejodhātu vāyodhātu ākāsadhātu viññāṇadhātū’’ti bhante suttantabhājanīyaabhidhammabhājanīyapañhāpucchakasaṅkhātehi tīhi mahānayehi bhagavatā dhātuyo vitthārato vibhajitvā desitā. 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.” Saccavibhaṅga The Analysis of the Truths Pucchā – catutthe [Pg.31] pana āvuso saccavibhaṅge bhagavatā kathaṃ saccāni vitthārato vibhajitvā desitāni. 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? Vissajjanā – catutthe bhante saccavibhaṅge ‘‘cattāri ariyasaccāni dukkhaṃ ariyasaccaṃ, dukkhasamudayaṃ ariyasaccaṃ, dukkhanirodhaṃ ariyasaccaṃ, dukkhanirodhagāminī paṭipadā ariyasaccaṃ. Tattha katamaṃ dukkhaṃ ariyasaccaṃ, jātipi dukkhā, jarāpi dukkhā, maraṇampi dukkhaṃ, sokaparidevadukkhadomanassupāyāsāpi dukkhā, appiyehi sampayogo dukkho, piyehi vippayogo dukkho, yampicchaṃ na labhati, tampi dukkhaṃ, saṃkhittena pañcupādānakkhandhā dukkhā’’ti evamādinā suttantabhājanīyaabhidhammabhājanīyapañhāpucchakasaṅkhātehi tīhi mahānayehi bhagavatā saccāni vitthārato vibhajitvā desitāni. 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.” Indriyavibhaṅga The Analysis of the Faculties Pucchā – pañcame [Pg.32] pana āvuso indriyavibhaṅge bhagavatā kathaṃ indriyāni vitthārato vibhajitvā desitāni. 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? Vissajjanā – pañcame pana bhante indriyavibhaṅge ‘‘bāvīsatindriyāni cakkhundriyaṃ sotindriyaṃ ghānindriyaṃ jivhindriyaṃ kāyindriyaṃ manindriyaṃ…pe… aññātāvindriya’’nti evamādinā abhidhammabhājanīyapañhāpucchakasaṅkhātehi dvīhi mahānayehi bhagavatā indriyāni vitthārato vibhajitvā desitāni. 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.” Paṭiccasamuppāda vibhaṅga Analysis of Dependent Arising Pucchā – abhidhammapiṭake [Pg.33] āvuso vibhaṅgappakaraṇe chaṭṭhe paṭiccasamuppādavibhaṅge bhagavatā kathaṃ paṭiccasamuppādo vitthārena vibhajitvā desito. 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? Vissajjanā – chaṭṭhe bhante paṭiccasamuppādavibhaṅge ‘‘avijjāpaccayā saṅkhārā…pe… samudayo hotī’’ti evamādinā bhagavatā paṭiccasamuppādo suttantabhājanīyaabhidhammabhājanīyasaṅkhātehi dvīhi mahānayehi vitthārato vibhajitvā desito. 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.” Satipaṭṭhānavibhaṅga Analysis of the Foundations of Mindfulness Pucchā – sattame [Pg.34] pana āvuso satipaṭṭhānavibhaṅge bhagavatā kathaṃ satipaṭṭhānā vitthārato vibhajitvā desitā. 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? Vissajjanā – sattame bhante satipaṭṭhānavibhaṅge ‘‘cattāro satipaṭṭhānā idha bhikkhu ajjhattaṃ kāye kāyānupassī viharati, bahiddhā kāye kāyānupassī viharati, ajjhattabahiddhā kāye kāyānupassī viharati ātāpī sampajāno satimā vineyya loke abhijjhādomanassa’’nti evamādinā suttantabhājanīyaabhidhammabhājanīyapañhāpucchakasaṅkhātehi tīhi mahānayehi bhagavatā satipaṭṭhānā vitthārato vibhajitvā desitā. 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.” Sammappadhānavibhaṅga Analysis of the Right Exertions Pucchā – aṭṭhame [Pg.35] pana āvuso sammappadhānavibhaṅge bhagavatā kathaṃ sammappadhānā vitthārato vibhajitvā desitā. 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? Vissajjanā – aṭṭhame bhante sammappadhānavibhaṅge ‘‘cattāro sammappadhānā idha bhikkhu anuppannānaṃ pāpakānaṃ akusalānaṃ dhammānaṃ anuppādāya chandaṃ janeti vāyamati vīriyaṃ ārabhati cittaṃ paggaṇhāti padahati, uppannānaṃ pāpakānaṃ akusalānaṃ dhammānaṃ pahānāya chandaṃ janeti vāyamati vīriyaṃ ārabhati cittaṃ paggaṇhāti padahati, anuppannānaṃ kusalānaṃ dhammānaṃ uppādāya chandaṃ janeti vāyamati vīriyaṃ ārabhati cittaṃ paggaṇhāti padahati, uppannānaṃ kusalānaṃ dhammānaṃ ṭhitiyā asammosāya bhiyyobhāvāya vepullāya bhāvanāya pāripūriyā chandaṃ janeti vāyamati vīriyaṃ ārabhati cittaṃ paggaṇhāti padahatī’’ti evamādinā bhagavatā sammappadhānā vitthārato vibhajitvā desitā. 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.” Iddhipādavibhaṅga Analysis of the Bases of Power Pucchā – navame [Pg.36] pana āvuso iddhipādavibhaṅge bhagavatā kathaṃ iddhipādā vitthārato vibhajitvā desitā. 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? Vissajjanā – navame bhante iddhipādavibhaṅge ‘‘cattāro iddhipādā idha bhikkhu chandasamādhipadhānasaṅkhārasamannāgataṃ iddhipādaṃ bhāveti…pe… vīmaṃsāsamādhipadhānasaṅkhārasamannāgataṃ iddhipādaṃ bhāvetī’’ti evamādinā tīhi mahānayehi bhagavatā iddhipādā vitthārato vibhajitvā desitā. 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.” Bojjhaṅgavibhaṅga Analysis of the Factors of Enlightenment Pucchā – abhidhammapiṭake [Pg.37] āvuso vibhaṅgappakaraṇe dasame bojjhaṅgavibhaṅge bhagavatā kathaṃ bojjhaṅgā vitthārato vibhajitvā desitā. 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? Vissajjanā – dasame bhante bojjhaṅgavibhaṅge ‘‘satta bojjhaṅgā satisambojjhaṅgo dhammavicayasambojjhaṅgo vīriyasambojjhaṅgo pītisambojjhaṅgo passaddhisambojjhaṅgo samādhisambojjhaṅgo upekkhāsambojjhaṅgo. Tattha katamo satisambojjhaṅgo, idha bhikkhu satimā hoti paramena satinepakkena samannāgato cirakatampi cirabhāsitampi saritā hoti anussaritā, ayaṃ vuccati satisambojjhaṅgo’’ti evamādinā bhagavatā suttantabhājanīyaabhidhammabhājanīyapañhāpucchakasaṅkhātehi tīhi nayehi bojjhaṅgā vitthārato vibhajitvā desitā. 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.” Maggaṅgavibhaṅga Analysis of the Path Factors Pucchā – ekādasame [Pg.38] pana āvuso maggaṅgavibhaṅge bhagavatā kathaṃ maggaṅgā vitthārato vibhajitvā desitā. 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? Vissajjanā – ekādasame [Pg.39] bhante maggaṅgavibhaṅge ‘‘ariyo aṭṭhaṅgiko maggo. Seyyathidaṃ, sammādiṭṭhi sammāsaṅkappo sammāvācā sammākammanto sammāājīvo sammāvāyāmo sammāsati sammāsamādhī’’ti evamādinā bhagavatā suttantabhājanīyaabhidhammabhājanīyapañhāpucchakasaṅkhātehi tīhi mahānayehi maggaṅgā vitthārato vibhajitvā desitā. 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.” Jhānavibhaṅga Analysis of Jhāna Pucchā – dvādasamo [Pg.40] pana āvuso jhānavibhaṅgo bhagavatā kathaṃ vitthārena vibhajitvā desito. Question: But how, friend, was the twelfth, the Analysis of Jhāna, analyzed and taught in detail by the Blessed One? Vissajjanā – dvādasamo bhante jhānavibhaṅgo ‘‘idha bhikkhu pātimokkhasaṃvarasaṃvuto viharati ācāragocarasampanno aṇumattesu vajjesu bhayadassāvī samādāya sikkhati sikkhāpadesu indriyesu guttadvāro bhojane mattaññū pubbarattāpararattaṃ jāgariyānuyogamanuyutto’’ti evamādinā bhagavatā vitthārato vibhajitvā desito. 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.” Appamaññāvibhaṅga Analysis of the Immeasurables Pucchā – terasame [Pg.41] pana āvuso appamaññāvibhaṅge bhagavatā kathaṃ appamaññāyo vitthārato vibhajitvā desitā. Question: But how, friend, in the thirteenth, the Analysis of the Immeasurables, were the immeasurables analyzed and taught in detail by the Blessed One? Vissajjanā – terasame bhante appamaññāvibhaṅge ‘‘catasso appamaññāyo idha bhikkhu mettāsahagatena cetasā ekaṃ disaṃ pharitvā viharati, tathā dutiyaṃ. Tathā tatiyaṃ. Tathā catutthaṃ. Iti uddhamadho tiriyaṃ sabbadhi sabbattatāya sabbāvantaṃ lokaṃ mettāsahagatena cetasā vipulena mahaggatena appamāṇena averena abyāpajjena pharitvā viharatī’’ti evamādinā bhagavatā suttantabhājanīyaabhidhammabhājanīyapañhāpucchakasaṅkhātehi tīhi mahānayehi appamaññāyo vitthārato vibhajitvā desitā. 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.” Sikkhāpadavibhaṅga Analysis of the Training Rules Pucchā – abhidhammapiṭake [Pg.42] āvuso vibhaṅgappakaraṇe cuddasame sikkhāpadavibhaṅge bhagavatā kathaṃ sikkhāpadāni vitthārato vibhajitvā desitāni. 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? Vissajjanā – cuddasame bhante sikkhāpadavibhaṅge ‘‘pañca sikkhāpadāni pāṇātipātā veramaṇī sikkhāpadaṃ, adinnādānā veramaṇī sikkhāpadaṃ, kāmesumicchācārā veramaṇī sikkhāpadaṃ, musāvādā veramaṇī sikkhāpadaṃ, surāmerayamajjapamādaṭṭhānā veramaṇī sikkhāpadaṃ. Tattha katamaṃ pāṇātipātā veramaṇī sikkhāpadaṃ, yasmiṃ samaye kāmāvacaraṃ kusalaṃ cittaṃ uppannaṃ hoti somanassasahagataṃ ñāṇasampayuttaṃ pāṇātipātā viramantassā’’ti evamādinā abhidhammabhājanīyapañhāpucchakasaṅkhātehi dvīhi mahānayehi bhagavatā sikkhāpadāni vitthārato vibhajitvā desitāni. 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.” Paṭisambhidāvibhaṅga Analysis of the Analytical Knowledges Pucchā – pannarasame [Pg.43] pana āvuso paṭisambhidāvibhaṅge bhagavatā kathaṃ paṭisambhidāyo vitthārato vibhajitvā desitā. 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? Vissajjanā – pannarasame bhante paṭisambhidāvibhaṅge ‘‘catasso paṭisambhidā atthapaṭisambhidā dhammapaṭisambhidā niruttipaṭisambhidā paṭibhānapaṭisambhidā. Atthe ñāṇaṃ atthapaṭisambhidā, dhamme ñāṇaṃ dhammapaṭisambhidā, tatra dhammaniruttābhilāpe ñāṇaṃ niruttipaṭisambhidā, ñāṇesu ñāṇaṃ paṭibhānapaṭisambhidā’’ti evamādinā bhagavatā catasso paṭisambhidāyo suttantabhājanīyaabhidhammabhājanīyapañhāpucchakasaṅkhātehi [Pg.44] tīhi mahānayehi vitthārato vibhajitvā desitā. 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.” Ñāṇavibhaṅga Analysis of Knowledge Pucchā – soḷasame pana āvuso ñāṇavibhaṅge bhagavatā kathaṃ ñāṇāni vitthārato vibhajitvā desitāni. Question: But how, friend, in the sixteenth, the Analysis of Knowledge, were the knowledges analyzed and taught in detail by the Blessed One? Vissajjanā – soḷasame bhante ñāṇavibhaṅge ‘‘ekavidhena ñāṇavatthu pañcaviññāṇā na hetū, ahetukā, hetuvippayuttā, sappaccayā[Pg.45], saṅkhatā, arūpā, lokiyā, sāsavā’’ti evamādinā ekakato paṭṭhāya yāva dasakā bhagavatā ñāṇāni vitthārato vibhajitvā desitāni. 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.” Khuddakavatthuvibhaṅga Analysis of Minor Topics Pucchā – abhidhammapiṭake āvuso vibhaṅgappakaraṇe sattarasamo khuddakavatthuvibhaṅgo bhagavatā kathaṃ desito. Question: Friend, in the Abhidhamma Piṭaka, in the book Vibhaṅga, how was the seventeenth, the Analysis of Minor Topics, taught by the Blessed One? Vissajjanā – abhidhammapiṭake bhante dutiye vibhaṅgappakaraṇe sattarasamo khuddakavatthuvibhaṅgo ‘‘jātimado, gottamado, ārogyamado, yobbanamado, jīvitamado’’ti evamādinā ekakato paṭṭhāya yāva aṭṭhasatataṇhāvicaritaṃ bhagavatā vitthārato vibhajitvā desito. 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…” Dhammahadayavibhaṅga Analysis of the Heart of the Dhamma Pucchā – tattha [Pg.46] āvuso aṭṭhārasamo dhammahadayavibhaṅgo bhagavatā kathaṃ vibhajitvā desito. Question: Friend, how was the eighteenth, the Analysis of the Heart of the Dhamma, analyzed and taught by the Blessed One there? Vissajjanā – aṭṭhārasamo [Pg.47] bhante dhammahadayavibhaṅgo ‘‘kati khandhā, kati āyatanāni, kati dhātuyo, kati saccāni, kati indriyāni, kati hetū, kati āhārā, kati phassā, kati vedanā, kati saññā, kati cetanā, kati cittāni. Pañcakkhandhā, dvādasāyatanāni, aṭṭhārasa dhātuyo, cattāri saccāni, bāvīsatindriyāni, nava hetū, cattāro āhārā, satta phassā, satta vedanā, satta saññā, satta cetanā, satta cittānī’’ti evamādinā sabbasaṅgāhakādīhi dasahi vārehi bhagavatā vitthārena vibhajitvā desito. 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.” Pucchā – kathañcāvuso tattha bhagavatā uppādakakammaāyuppamāṇavāro vitthārena vibhajitvā desito. 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? Vissajjanā – dānaṃ datvā sīlaṃ samādiyitvā uposathakammaṃ katvā kattha upapajjanti. Dānaṃ datvā, sīlaṃ samādiyitvā uposathakammaṃ katvā [Pg.48] appekacce khattiyamahāsālānaṃ sahabyataṃ upapajjanti, appekacce brāhmaṇamahāsālānaṃ, appekacce gahapatimahāsālānaṃ, appekacce cātumahārājikānaṃ devānaṃ, appekacce tāvatiṃsānaṃ devānaṃ, appekacce yāmānaṃ devānaṃ, appekacce tusitānaṃ devānaṃ sahabyataṃ upapajjantīti evamādinā bhante tattha bhagavatā uppādakakammaāyuppamāṇavāro vitthārena vibhajitvā desito. 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. Ukkhittā [Pg.51] puññatejena, kāmarūpagatiṃ gatā; Bhavaggatampi sampattā, punāgacchanti duggatiṃ – 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. Dhātukathā Dhātukathā Pucchā – tenāvuso [Pg.52] bhagavatā aṭṭhārasahi buddhadhammehi samannāgatena abhidhamme aṭṭhārasahi vibhaṅgehi paṭimaṇḍitaṃ dutiyaṃ vibhaṅgappakaraṇaṃ desetvā tadanantaraṃ dhātukathaṃ nāma tatiyaṃ pakaraṇaṃ kathaṃ vibhajitvā desitaṃ. 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? Vissajjanā – tatiyaṃ bhante dhātukathaṃ nāma abhidhammapiṭakaṃ ‘‘saṅgaho asaṅgaho, saṅgahitena asaṅgahitaṃ, asaṅgahitena saṅgahitaṃ, saṅgahitena saṅgahitaṃ, asaṅgahitena asaṅgahitaṃ. Sampayogo vippayogo, sampayuttena vippayuttaṃ, vippayuttena sampayuttaṃ, sampayuttena sampayuttaṃ, vippayuttena vippayuttaṃ. Saṅgahitena sampayuttaṃ vippayuttaṃ, sampayuttena saṅgahitaṃ asaṅgahitaṃ, asaṅgahitena sampayuttaṃ vippayuttaṃ, vippayuttena saṅgahitaṃ asaṅgahita’’nti evamādinā pañca mātikāyo paṭhamaṃ nikkhipitvā saṅgahāsaṅgahādīhi cuddasahi nayehi bhagavatā vitthārato vibhajitvā desitaṃ. 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. Puggalapaññatti Puggalapaññatti Pucchā – tenāvuso [Pg.54] bhagavatā sabbadhātukusalena abhidhammapiṭake tatiyaṃ dhātukathāpakaraṇaṃ desetvā tadanantaraṃ catutthaṃ puggalapaññattippakaraṇaṃ kathaṃ vibhajitvā desitaṃ. 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? Vissajjanā – abhidhammapiṭake bhante catutthaṃ puggalapaññattippakaraṇaṃ ‘‘cha paññattiyo khandhapaññatti āyatanapaññatti dhātupaññatti saccapaññatti indriyapaññatti puggalapaññatti. Kittāvatā khandhānaṃ khandhapaññatti, yāvatā pañcakkhandhā, rūpakkhandho vedanākkhandho saññākkhandho saṅkhārakkhandho viññāṇakkhandho. Ettāvatā khandhānaṃ khandhapaññattī’’ti evamādinā khandhāyatanadhātusaccaindriyapaññattiyo saṃkhittena uddisitvā puggalapaññattiṃ ca ekakadukatikacatukkapañcakachakkasattakaaṭṭhakanavakadasakavasena vitthārato vibhajitvā bhagavatā desitā. 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. Kathāvatthu Kathāvatthu Pucchā – tenāvuso [Pg.56] bhagavatā sabbaparamatthapaññattidhammakusalena abhidhammapiṭake catutthaṃ puggalapaññattippakaraṇaṃ desetvā tadanantaraṃ pañcamaṃ kathāvatthuppakaraṇaṃ kathaṃ desitaṃ. 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? Vissajjanā – sabbaparamatthapaññattidhammakusalena bhante bhagavatā loke aggapuggalena abhidhammapiṭake catutthaṃ puggalapaññattippakaraṇaṃ desetvā tadanantaraṃ kathāvatthudesanāya vāre sampatte ‘‘anāgate mama sāvako moggaliputtatissatthero nāma uppannaṃ sāsanamalaṃ sodhetvā tatiyasaṅgītiṃ karonto bhikkhusaṅghassa majjhe nisinno sakavāde pañca suttasatāni paravāde pañcāti suttasahassaṃ samodhānetvā, imaṃ pakaraṇaṃ bhājessatī’’ti tassokāsaṃ karontena puggalavāre aṭṭhamukhā vādayuttiṃ ādiṃ katvā sabbakathāmaggesu asampuṇṇabhāṇavāratthāya tantiyā mātikā nikkhepamattena pañcamaṃ kathāvatthuppakaraṇaṃ saṃkhepato desitaṃ. 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. Pucchā – adhunā [Pg.57] pākaṭaṃ panāvuso vitthāraṃ kathāvatthuppakaraṇaṃ kadā kena kattha kathañca vitthārato vibhajitvā desitaṃ. Question: But now, friend, when, by whom, where, and how was the now-manifest and extensive Kathāvatthu treatise analyzed and taught in detail? Vissajjanā – taṃ kho bhante bhagavato nayamukhaṃ nissāya āyasmatā mahāmoggaliputtatissattherena tatiyasaṃgītikāle pāṭaliputte asokārāme saṭṭhibhikkhusatasahassānaṃ samāgame bhagavatā dinnanayavasena tathāgatena ṭhapitamātikaṃ vibhajantena sakavāde pañcasuttasatāni paravāde pañcāti suttasahassaṃ āharitvā idaṃ paravādamathanaṃ adhunā pākaṭaṃ kathāvatthuppakaraṇaṃ vitthārato vibhajitvā desitaṃ. 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. Pucchā – kati [Pg.62] āvuso tattha kathāyo tena āyasmatā mahāmoggaliputtatissattherena vitthārato vibhajitvā kathitā. Question: Friend, how many discussions were analyzed and spoken of in detail there by the Venerable Mahāmoggaliputtatissa Thera? Vissajjanā – tattha bhante vācanāmaggato dve ca satāni sattavīsati ca kathāyo āyasmatā mahāmoggaliputtatissattherena vitthārato vibhajitvā kathitā. 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. Puggalakathā The Discussion on Persons Pucchā – kathañcāvuso [Pg.63] tattha paṭhamā puggalakathā āyasmatā mahāmoggaliputtatissattherena vitthārato vibhajitvā kathitā. Question: And how, friend, was the first discussion on persons analyzed and expounded in detail there by the Venerable Mahāmoggaliputtatissa Thera? Vissajjanā – puggalo upalabbhati saccikaṭṭhaparamatthenāti, āmantā. Yo saccikaṭṭho paramattho, tato so puggalo upalabbhati saccikaṭṭhaparamatthenāti, na hevaṃ vattabbe. Ājānāhi niggahaṃ hañci puggalo upalabbhati saccikaṭṭhaparamatthena, tena vata re vattabbe ‘‘yo saccikaṭṭho paramattho, tato so puggalo upalabbhati saccikaṭṭhaparamatthenā’’ti. Yaṃ tattha vadesi ‘‘vattabbe kho ‘puggalo upalabbhati saccikaṭṭhaparamatthena’, no ca vattabbe ‘yo saccikaṭṭho paramattho, tato so puggalo upalabbhati saccikaṭṭhaparamatthenā’’ti, micchāti evamādinā bhante tattha paṭhamā puggalakathā pañca bhāṇavāramattāya tantiyā āyasmatā mahāmoggaliputtatissattherena vitthārato vibhajitvā kathitā. 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. Aññāṇakathā The Discussion on Ignorance Pucchā – abhidhammapiṭake [Pg.64] āvuso kathāvatthuppakaraṇe dutiyavagge dutiyā aññāṇakathā āyasmatā mahāmoggaliputtatissattherena kathaṃ vitthārato vibhajitvā kathitā. 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? Vissajjanā – abhidhammapiṭake bhante pañcame kathāvatthuppakaraṇe dutiyavagge dutiyā aññāṇakathā ‘‘atthi arahato aññāṇanti, āmantā. Atthi arahato avijjā avijjogho avijjāyogo avijjānusayo avijjāpariyuṭṭhānaṃ avijjāsaṃyojanaṃ avijjānīvaraṇanti, na hevaṃ vattabbe. Natthi arahato avijjā avijjogho avijjāyogo avijjānusayo avijjāpariyuṭṭhānaṃ avijjāsaṃyojanaṃ avijjānivaraṇanti, āmantā. Hañci natthi arahato avijjā avijjogho avijjāyogo avijjānusayo avijjāpariyuṭṭhānaṃ avijjāsaṃyojanaṃ avijjānīvaraṇaṃ, no ca vata re vattabbe ‘‘atthi arahato aññāṇa’’nti evamādinā āyasmatā mahāmoggaliputtatissattherena vitthārato vibhajitvā bhāsitā. 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. Asaññakathā The Discussion on the Non-percipient Pucchā – abhidhammapiṭake [Pg.67] āvuso pañcame kathāvatthuppakaraṇe tatiyavagge ekādasamā asaññakathā āyasmatā mahāmoggaliputtatissattherena kathaṃ vitthārato vibhajitvā kathitā. 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? Vissajjanā – abhidhammapiṭake bhante pañcame kathāvatthuppakaraṇe tatiyavagge ekādasamā asaññakathā ‘‘asaññasattesu saññā atthīti, āmantā. Saññābhavo saññāgati saññāsattāvāso saññāsaṃsāro saññāyoni saññattabhāvapaṭilābhoti, na hevaṃ vattabbe’’ti evamādinā āyasmatā mahāmoggaliputtatissattherena vitthārato vibhajitvā kathitā. 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.’ Asaññasattesu [Pg.68] saññā atthi. In non-percipient beings, perception exists. Saññābhavo [Pg.69] saññāgati saññāsattāvāso saññāsaṃsāro saññāyoni saññattabhāvapaṭilābho. 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. Na hevaṃ vattabbe. It should not be said thus. Nanu asaññabhavo asaññagati asaññasattāvāso asaññasaṃsāro asaññayoni asaññattabhāvapaṭilābho. 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? Hañci [Pg.70] asaññabhavo asaññagati asaññasattāvāso asaññasaṃsāro asaññayoni asaññattabhāvapaṭilābho, no ca vata re vattabbe asaññasattesu saññā atthi. 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. Asaññasattesu saññā atthi. In non-percipient beings, perception exists. Pañcavokārabhavo gati sattāvāso saṃsāro yoni attabhāvapaṭilābho. The becoming of five constituents, destiny, the dwelling of beings, the round of existence, origin, and the gaining of an individual existence. Nanu [Pg.71] ekavokārabhavo gati sattāvāso saṃsāro yoni attabhāvapaṭilābho. 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? Hañci ekavokārabhavo gati sattāvāso saṃsāro yoni attabhāvapaṭilābho, no ca vata re vattabbe asaññasattesu saññā atthi. 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. Chaṭṭhavagga The Sixth Chapter Pathavīdhātusanidassanātiādikathā The Discussion Beginning with ‘The Earth Element is Visible’ Pucchā – chaṭṭhavagge [Pg.72] pana āvuso aṭṭhamā pathavīdhātu sanidassanātiādikathā āyasmatā mahāmoggaliputtatissattherena kathaṃ vitthārato vibhajitvā kathitā. 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? Vissajjanā – chaṭṭhavagge bhante aṭṭhamā pathavīdhātu sanidassanātiādikathā ‘‘pathavīdhātu sanidassanāti āmantā. Rūpaṃ rūpāyatanaṃ rūpadhātu nīlaṃ pītakaṃ lohitakaṃ odātaṃ cakkhuviññeyyaṃ cakkhusmiṃ paṭihaññati cakkhussa āpāthaṃ āgacchatīti, na hevaṃ vattabbe’’ti evamādinā āyasmatā mahāmoggali puttatissattherena vitthārato vibhajitvā kathitā. 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.’ Pathavīdhātu [Pg.73] sanidassanā. The earth element is visible. Cakkhuñca [Pg.74] paṭicca pathavīdhātuñca uppajjati cakkhuviññāṇaṃ. Dependent on the eye and the earth element, eye-consciousness arises. Tena [Pg.75] hi na vattabbaṃ cakkhuñca paṭicca pathavīdhātuñca uppajjati cakkhuviññāṇaṃ. In that case, it should not be said that dependent on the eye and the earth element, eye-consciousness arises. Antarābhavakathā The Discussion on the Intermediate Existence Pucchā – abhidhammapiṭake āvuso pañcame kathāvatthuppakaraṇe aṭṭhamavagge dutiyā antarābhavakathā āyasmatā mahāmoggaliputtatissattherena [Pg.76] kathaṃ vitthārato vibhajitvā kathitā. 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? Vissajjanā – abhidhammapiṭake bhante pañcame kathāvatthuppakaraṇe aṭṭhamavagge dutiyā antarābhavakathā ‘‘atthi antarābhavoti, āmantā. Kāmabhavoti, na hevaṃ vattabbe…pe… atthi antarābhavoti, āmantā. Rūpabhavoti, na hevaṃ vattabbe…pe… atthi antarābhavoti, āmantā. Arūpabhavoti, na hevaṃ vattabbe’’ti evamādinā āyasmatā mahāmoggaliputtatissattherena vitthārato vibhajitvā kathitā. 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.’ Atthi [Pg.77] antarābhavo. There is an intermediate existence. Na [Pg.78] hevaṃ vattabbe. It should not be said thus. Atthi antarābhavo. There is an intermediate existence. Kāmabhavassa [Pg.79] ca rūpabhavassa ca antare atthi antarābhavo. Between the sense-sphere existence and the form-sphere existence, there is an intermediate existence. Na hevaṃ vattabbe. It should not be said thus. Rūpabhavassa ca arūpabhavassa ca antare atthi antarābhavo. Between the form-sphere existence and the formless-sphere existence, there is an intermediate existence. Kāmabhavassa ca rūpabhavassa ca antare natthi antarābhavo. Between the sense-sphere existence and the form-sphere existence, there is no intermediate existence. Hañci [Pg.80] kāmabhavassa ca rūpabhavassa ca antare natthi antarābhavo, no ca vata re vattabbe atthi antarābhavo. 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. Saḷāyatanuppattikathā The Discussion on the Arising of the Six Sense Bases Pucchā – abhidhammapiṭake āvuso pañcame kathāvatthuppakaraṇe cuddasamavagge dutiyā saḷāyatanuppattikathā āyasmatā mahāmoggaliputtatissattherena kathaṃ vitthārato vibhajitvā desitā. 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? Vissajjanā – abhidhammapiṭake bhante pañcame kathāvatthuppakaraṇe cuddasamevagge dutiyā saḷāyatanuppattikathā ‘‘saḷāyatanaṃ apubbaṃ acarimaṃ mātukucchismiṃ saṇṭhātīti, āmantā. Sabbaṅgapaccaṅgī ahīnindriyo mātukucchismiṃ okkamatīti, na hevaṃ vattabbe’’ti evamādinā [Pg.81] āyasmatā mahāmoggaliputtatissattherena vitthārato vibhajitvā kathitā. 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.” Saḷāyatanaṃ [Pg.82] apubbaṃ acarimaṃ mātukucchismiṃ saṇṭhāti. The six sense bases are established in the mother’s womb without prior or subsequent occurrence. Sabbaṅgappaccaṅgī ahīnindriyo mātukucchismiṃ okkamati. A being with all major and minor limbs, with unimpaired faculties, descends into the mother’s womb. Na [Pg.83] hevaṃ vattabbe. This should not be said. Upapattesiyena cittena cakkhāyatanaṃ saṇṭhāti. With rebirth-linking consciousness, the eye-base is established. Upapattesiyena cittena hatthā saṇṭhanti, pādā saṇṭhanti, sīsaṃ saṇṭhāti, kaṇṇo saṇṭhāti, nāsikā saṇṭhāti, mukhaṃ saṇṭhāti, dantā saṇṭhanti. 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. Na [Pg.84] hevaṃ vattabbe. This should not be said. Pucchā – tenāvuso [Pg.85] bhagavatā yamakapāṭihīrāvasāne tāvatiṃsadevalokaṃ gantvā dasasahassalokadhātūhi āgamma sannisinnānaṃ devānaṃ abhidhammadesanaṃ desentena paṭhamaṃ abhidhammapiṭake pañcappakaraṇāni desetvā tadanantaraṃ chaṭṭhaṃ yamakappakaraṇaṃ desentena kati yamakappakaraṇāni vibhajitvā desitāni. 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? Vissajjanā – bhagavatā bhante yamassa visayātītena yamakapāṭihīrāvasāne tāvatiṃsadevalokaṃ gantvā tattha dasasahassalokadhātūhi āgamma sannisinnānaṃ devatānaṃ abhidhammapiṭakaṃ desentena abhidhammapiṭake pūrimāni pañcappakaraṇāni desetvā tadanantaraṃ chaṭṭhaṃ yamakappakaraṇaṃ mūlayamakaṃ khandhayamakaṃ āyatanayamakaṃ dhātuyamakaṃ saccayamakaṃ saṅkhārayamakaṃ anusayayamakaṃ cittayamakaṃ dhammayamakaṃ indriyayamakanti dasa yamakappakaraṇāni vitthārato vibhajitvā desitāni. 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. Mūlayamaka The Root Yamaka Pucchā – kathañcāvuso [Pg.86] tattha bhagavatā paṭhamaṃ mūlayamakaṃ vitthārato vibhajitvā desitaṃ. Question: And how, friend, was the first Root Yamaka analyzed and taught in detail there by the Blessed One? Vissajjanā – ye keci kusalā dhammā, sabbe te kusalamūlā. Ye vā pana kusalamūlā, sabbe te dhammā kusalā. Ye keci kusalā dhammā, sabbe te kusalamūlena ekamūlā. Ye vā [Pg.87] pana kusalamūlena ekamūlā, sabbe te dhammā kusalā. Ye keci kusalamūlena ekamūlā dhammā, sabbe te dhammā kusalamūlena aññamaññamūlā. Ye vā pana kusalamūlena aññamaññamūlā, sabbe te dhammā kusalāti evamādinā bhante tattha bhagavatā paṭhamaṃ mūlayamakaṃ bāvīsatiyā ca tikehi dukasatena ca vitthārato vibhajitvā desitaṃ. 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. Ye keci kusalā dhammā, sabbe te kusalamūlā. Whatever wholesome states there are, all of them are rooted in wholesome roots. Ye keci kusalā dhammā, sabbe te kusalamūlāti, tīṇeva kusalamūlāni avasesā kusalā dhammā, na kusalamūlā, ye vā pana kusalamūlā, sabbe te dhammā kusalāti, āmantā – “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.” Khandhayamaka The Aggregate Yamaka Pucchā – abhidhammapiṭake [Pg.88] āvuso chaṭṭhe yamakappakaraṇe dutiyaṃ khandhayamakaṃ bhagavatā kathaṃ vitthārato vibhajitvā desitaṃ. 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? Vissajjanā – abhidhammapiṭake bhante chaṭṭhe yamakappakaraṇe dutiyaṃ khandhayamakaṃ ‘‘pañcakkhandhā – rūpakkhandho vedanākkhandho saññākkhandho saṅkhārakkhandho viññāṇakkhandho. Rūpaṃ rūpakkhandho, rūpakkhandho rūpaṃ. Vedanā vedanākkhandho, vedanākkhandho vedanā. Saññā saññākkhandho, saññākkhandho saññā. Saṅkhārā saṅkhārakkhandho, saṅkhārakkhandho saṅkhārā. Viññāṇaṃ viññāṇakkhandho, viññāṇakkhandho viññāṇa’’nti evamādinā bhagavatā paṇṇattivārapavattivārapariññāvārasaṅkhātehi tīhi vārehi vitthārato vibhajitvā desitaṃ. 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.” Āyatanayamaka The Sense-Base Yamaka Pucchā – abhidhammapiṭake [Pg.89] āvuso chaṭṭhe yamakappakaraṇe tatiyaṃ āyatanayamakaṃ bhagavatā kathaṃ vitthārato vibhajitvā desitaṃ. 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? Vissajjanā – abhidhammapiṭake bhante chaṭṭhe yamakappakaraṇe tatiyaṃ āyatanayamakaṃ ‘‘dvādasāyatanāni – cakkhāyatanaṃ sotāyatanaṃ ghānāyatanaṃ jivhāyatanaṃ kāyāyatanaṃ rūpāyatanaṃ saddāyatanaṃ gandhāyatanaṃ rasāyatanaṃ phoṭṭhabbāyatanaṃ manāyatanaṃ dhammāyatanaṃ. Cakkhu cakkhāyatanaṃ, cakkhāyatanaṃ cakkhu. Sotaṃ sotāyatanaṃ, sotāyatanaṃ sota’’nti evamādinā paṇṇattivārapavattivārapariññāvārasaṅkhātehi tīhi vārehi bhagavatā vitthārato vibhajitvā desitaṃ. 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…” Dhātuyamaka The Element Yamaka Pucchā – abhidhammapiṭake [Pg.90] āvuso chaṭṭhe yamakappakaraṇe dasasu yamakesu catutthaṃ dhātuyamakaṃ bhagavatā kathaṃ vitthārato vibhajitvā desitaṃ. 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? Vissajjanā – abhidhammapiṭake [Pg.91] bhante chaṭṭhe yamakappakaraṇe dasasu yamakesu catutthaṃ dhātuyamakaṃ ‘‘aṭṭhārasa dhātuyo – cakkhudhātu sotadhātu ghānadhātu jivhādhātu kāyadhātu rūpadhātu saddadhātu gandhadhātu rasadhātu phoṭṭhabbadhātu cakkhuviññāṇadhātu sotaviññāṇadhātu ghānaviññāṇadhātu jivhāviññāṇadhātu kāyaviññāṇadhātu manodhātu manoviññāṇadhātu dhammadhātū’’ti evamādinā bhagavatā paṇṇattivārapavattivārapariññāvārasaṅkhātehi tīhi mahāvārehi vitthārato vibhajitvā desitaṃ. 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.” Saccayamaka The Truth Yamaka Pucchā – abhidhammapiṭake [Pg.92] āvuso chaṭṭhe yamakappakaraṇe dasasu yamakesu pañcamaṃ saccayamakaṃ bhagavatā kathaṃ vitthārato vibhajitvā desitaṃ. 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? Vissajjanā – abhidhammapiṭake bhante chaṭṭhe yamakappakaraṇe dasasu yamakesu pañcamaṃ saccayamakaṃ ‘‘cattāri saccāni – dukkhasaccaṃ samudayasaccaṃ nirodhasaccaṃ maggasaccaṃ. Dukkhaṃ dukkhasaccaṃ, dukkhasaccaṃ dukkhaṃ. Samudayo samudayasaccaṃ, samudayasaccaṃ samudayo. Nirodho nirodhasaccaṃ, nirodhasaccaṃ nirodho. Maggo maggasaccaṃ, maggasaccaṃ maggo’’ti evamādinā bhagavatā vitthārato vibhajitvā desitaṃ. 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.” Saṅkhārayamaka The Formations Yamaka Pucchā – abhidhammapiṭake [Pg.93] āvuso chaṭṭhe yamakappakaraṇe dasasu yamakesu chaṭṭhaṃ saṅkhārayamakaṃ bhagavatā kathaṃ vitthārato vibhajitvā desitaṃ. 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? Vissajjanā – abhidhammapiṭake bhante chaṭṭhe yamakappakaraṇe dasasu yamakesu chaṭṭhaṃ saṅkhārayamakaṃ ‘‘tayo saṅkhārā – kāyasaṅkhāro vacīsaṅkhāro[Pg.94], cittasaṅkhāro. Assāsapassāsā kāyasaṅkhāro, vitakkavicārā vacīsaṅkhārā, saññā ca vedanā ca cittasaṅkhāro ṭhapetvā vitakkavicāre sabbepi cittasampayuttakā dhammā cittasaṅkhāro’’ti evamādinā bhagavatā paṇṇattivārapavattivārapariññāvārasaṅkhātehi tīhi mahāvārehi vitthārato vibhajitvā desitaṃ. 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. Anusayayamaka The Latent Tendencies Dyad Pucchā – abhidhammapiṭake [Pg.95] āvuso chaṭṭhe yamakappakaraṇe dasasu yamakesu sattamaṃ anusayayamakaṃ bhagavatā kathaṃ vitthārato vibhajitvā desitaṃ. 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? Vissajjanā – abhidhammapiṭake bhante chaṭṭhe yamakappakaraṇe dasasu yamakesu sattamaṃ anusayayamakaṃ ‘‘satta anusayā – kāmarāgānusayo paṭighānusayo mānānusayo diṭṭhānusayo vicikicchānusayo bhavarāgānusayo avijjānusayo. Kattha kāmarāgānusayo anuseti, kāmadhātuyā dvīsu vedanāsu ettha kāmarāgānusayo anusetī’’ti evamādinā bhagavatā uppattiṭṭhānavāra anusayavāra sānusayavāra pajahanavāra pariññāvāra pahīnavāra uppajjanavāra dhātuvārasaṅkhātehi aṭṭhahi mahāvārehi vitthārato vibhajitvā desitaṃ. 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. Cittayamaka The Mind Dyad Pucchā – abhidhammapiṭake [Pg.96] āvuso chaṭṭhe yamakappakaraṇe dasasu yamakesu aṭṭhamaṃ cittayamakaṃ bhagavatā kathaṃ vitthārato vibhajitvā desitaṃ. 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? Vissajjanā – abhidhammapiṭake bhante chaṭṭhe yamakappakaraṇe dasasu yamakesu aṭṭhamaṃ cittayamakaṃ ‘‘yassa cittaṃ uppajjati na nirujjhati, tassa cittaṃ nirujjhissati na uppajjissati. Yassa vā pana cittaṃ nirujjhissati na uppajjissati, tassa cittaṃ uppajjati na nirujjhatī’’ti evamādinā bhagavatā suddhacittasāmaññasuttantacittamissakavisesaabhidhammacittamissakavisesa- saṅkhātehi tīhi mahānayeti vitthārato vibhajitvā desitaṃ. 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. Dhammayamaka The Dhamma Dyad Pucchā – abhidhammapiṭake [Pg.98] āvuso chaṭṭhe yamakappakaraṇe dasasu yamakesu navamaṃ dhammayamakaṃ bhagavatā kathaṃ vitthārato vibhajitvā desitaṃ. 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? Vissajjanā – abhidhammapiṭake bhante chaṭṭhe yamakappakaraṇe dasasu yamakesu navamaṃ dhammayamakaṃ ‘‘kusalā kusalā dhammā, kusalā dhammā kusalā. Akusalā akusalā dhammā, akusalā dhammā akusalā. Abyākatā abyākatā dhammā, abyākatā dhammā abyākatā’’ti evamādinā bhagavatā paṇṇattivārapavattivārapariññāvārasaṅkhātehi tīhi mahāvārehi vitthārato vibhajitvā desitaṃ. 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." Indriyayamaka The Faculty Dyad Pucchā – abhidhammapiṭake [Pg.99] āvuso chaṭṭhe yamakappakaraṇe dasasu yamakesu dasamaṃ indriyayamakaṃ bhagavatā kathaṃ vitthārato vibhajitvā desitaṃ. 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? Vissajjanā – abhidhammapiṭake bhante chaṭṭhe yamakappakaraṇe dasasu yamakesu dasamaṃ indriyayamakaṃ ‘‘bāvīsatindriyāni – cakkhundriyaṃ sotindriyaṃ ghānindriyaṃ jivhindriyaṃ kāyindriyaṃ itthindriyaṃ purisindriyaṃ jīvitindriyaṃ manindriyaṃ sukhindriyaṃ dukkhindriyaṃ somanassindriyaṃ domanassindriyaṃ upekkhindriyaṃ saddhindriyaṃ vīriyindriyaṃ samādhindriyaṃ paññindriyaṃ anaññātaññassāmītindriyaṃ aññindriyaṃ aññātāvindriya’’nti evamādinā bhagavatā paṇṇattivāra pavattivāra pariññāvārasaṅkhātehi tīhi mahāvārehi vitthārato vibhajitvā desitaṃ. 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." Atītavāra The Past Section Pucchā – abhidhammapiṭake [Pg.100] āvuso indriyayamake tīsu mahāvāresu pavattivāre uppādaatītavāro bhagavatā kathaṃ vitthārena vibhajitvā desito. 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? Vissajjanā – abhidhammapiṭake [Pg.101] bhante indriyayamake tīsu mahāvāresu pavattivāre uppādaatītavāro ‘‘yassa cakkhundriyaṃ uppajjitta, tassa sotindriyaṃ, ghānindriyaṃ, jivhindriyaṃ, kāyindriyaṃ, itthindriyaṃ, purisindriyaṃ, jīvitindriyaṃ, somanassindriyaṃ, upekkhindriyaṃ, saddhindriyaṃ, vīriyindriyaṃ, satindriyaṃ, samādhindriyaṃ, paññindriyaṃ, manindriyaṃ, uppajjitthāti, āmantā. Yassa vā pana manindriyaṃ uppajjittha, tassa cakkhundriyaṃ uppajjitthāti, āmantā’’ti evamādinā bhagavatā vibhajitvā desito. 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." Uppādaanāgatavāra The Section on Future Arising Pucchā – abhidhammapiṭake [Pg.103] āvuso indriyayamake tīsu mahāvāresu pavattivāre uppādaanāgatavāro bhagavatā kathaṃ vitthārena vibhajitvā desito. 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? Vissajjanā – abhidhammapiṭake bhante indriyayamake tīsu mahāvāresu pavattivāre uppādaanāgatavāro ‘‘yassa cakkhundriyaṃ uppajjissati, tassa sotindriyaṃ uppajjissatīti, āmantā. Yassa vā pana sotindriyaṃ uppajjissati, tassa cakkhundriyaṃ uppajjissatī’’ti āmantā. Yassa cakkhundriyaṃ uppajjissati, tassa ghānindriyaṃ, jivhindriyaṃ, kāyindriyaṃ uppajjissatīti, ye rūpāvacaraṃ upapajjitvā parinibbāyissanti, tesaṃ cakkhundriyaṃ uppajjissati, no ca tesaṃ kāyindriyaṃ uppajjissati, itaresaṃ tesaṃ cakkhundriyañca uppajjissati kāyindriyañca uppajjissatī’’ti evamādinā bhagavatā vitthārato vibhajitvā desito. 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. Yassa [Pg.105] cakkhundriyaṃ uppajjissati, tassa itthindriyaṃ uppajjissatīti. Ye rūpāvacaraṃ upapajjitvā parinibbāyissanti, ye ca purisā eteneva bhāvena katici bhave dassetvā parinibbāyissanti tesaṃ cakkhundriyaṃ uppajjissati, no ca tesaṃ itthindriyaṃ uppajjissati, itaresaṃ tesaṃ cakkhundriyañca uppajjissati itthindriyañca uppajjissati. 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. Yassa [Pg.106] cakkhundriyaṃ uppajjissati, tassa purisindriyaṃ uppajjissatīti, ye rūpāvacaraṃ upapajjitvā parinibbāyissanti, yā ca itthiyo eteneva bhāvena katici bhave dassetvā parinibbāyissanti, tesaṃ cakkhundriyaṃ uppajjissati, no ca tesaṃ purisindriyaṃ uppajjissati. Itaresaṃ tesaṃ cakkhundriyañca uppajjissati purisindriyañca uppajjissati. 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. Yassa itthindriyaṃ uppajjissati, tassa purisindriyaṃ uppajjissatīti, yā itthiyo eteneva bhāvena katici bhave dassetvā parinibbāyissanti, tāsaṃ [Pg.107] itthindriyaṃ uppajjissati, no ca tāsaṃ purisindriyaṃ uppajjissati. Itaresaṃ tesaṃ itthindriyañca uppajjissati purisindriyañca uppajjissati. 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. Paṭṭhāna Paṭṭhāna Pucchā – tenāvuso [Pg.109] bhagavatā jānatā passatā arahatā sammāsambuddhena abhisambuddhakālato sattamavasse manussaloke yamakapāṭihīraṃ dassetvā tadanantaraṃ tāvatiṃsadevalokaṃ gantvā tattha paṇḍukambalasilāyaṃ sannisīditvā dasahi cakkavāḷasahassehi āgamma sannisinnānaṃ devānaṃ abhidhammadesanaṃ desentena yāva yamakappakaraṇā purimāni cha abhidhammappakaraṇāni desetvā tadanantaraṃ kiṃnāma pakaraṇaṃ desitaṃ. 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? Vissajjanā – tena bhante bhagavatā jānatā passatā arahatā sammāsambuddhena abhisambuddhakālato sattame vasse manussaloke sāvatthiyaṃ kaṇḍambamūle yamakapāṭihīraṃ dassetvā tadanantaraṃ tāvatiṃsadevalokaṃ gantvā tattha paṇḍukambalasilāyaṃ sannipatitvā dasahi cakkavāḷasahassehi āgamma sannisinnānaṃ devānaṃ abhidhammadesanaṃ desentena purimāni cha abhidhammappakaraṇāni desetvā tadanantaraṃ anantanayasamantapaṭṭhānaṃ nāma sattamaṃ mahāpakaraṇaṃ desitaṃ. 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. Pucchā – taṃ [Pg.110] panetaṃ āvuso paṭṭhānaṃ kenaṭṭhena paṭṭhānanti vuccati. Question – Friend, for what reason is that Paṭṭhāna called Paṭṭhāna? Vissajjanā – taṃ panetaṃ bhante paṭṭhānaṃ nānappakārapaccayaṭṭhena vibhajanaṭṭhena paṭṭhitaṭṭhena ca paṭṭhānanti vuccati. 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. Pucchā – tañcāvuso [Pg.111] bhagavatā paṭṭhānamahāpakaraṇaṃ desentena katihi vārehi vibhajitvā desitaṃ. Question – And, friend, when the Blessed One taught that great treatise, the Paṭṭhāna, into how many sections did he divide and teach it? Vissajjanā – taṃ kho bhante bhagavatā paṭṭhānamahāpakaraṇaṃ desentena mātikānikkhepavārasaṅkhāto paccayuddeso paccayaniddeso mahāvāreti dvīhi paricchedavārehi vibhajitvā desitaṃ. 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). Pucchā – tesu [Pg.112] āvuso vāresu paṭhame mātikānikkhepavāre paccayuddesavāro bhagavatā kathaṃ desito. Question – Friend, among those sections, how did the Blessed One teach the Paccayuddesavāra in the first section, the Mātikānikkhepavāra? Vissajjanā – tesu bhante dvīsu paricchedavāresu paṭhame mātikānikkhepavāre paccayuddese hetupaccayo ārammaṇapaccayo adhipatipaccayo anantarapaccayo samanantarapaccayo sahajātapaccayo aññamaññapaccayo nissayapaccayo…pe… avigatapaccayo’’ti. Evaṃ kho bhante bhagavatā vibhajitvā desito. 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. Pucchā – tadanantaraṃ [Pg.113] pana āvuso paccayaniddesavāro bhagavatā kathaṃ vibhajitvā desito. Question – Then, friend, how did the Blessed One analyze and teach the subsequent section, the exposition of conditions? Vissajjanā – tadanantaraṃ pana bhante paccayaniddesavāro ‘‘hetupaccayoti – hetū hetusampayuttakānaṃ dhammānaṃ taṃsamuṭṭhānānañca rūpānaṃ hetupaccayena paccayo. Ārammaṇapaccayoti – rūpārammaṇaṃ cakkhuviññāṇadhātuyā taṃsampayuttakānañca dhammānaṃ ārammaṇapaccayena paccayo. Saddhāyatanaṃ sotaviññāṇadhātuyā…. Gandhāyatanaṃ ghānaviññāṇadhātuyā…. Rasāyatanaṃ jivhāviññāṇadhātuyā…. Phoṭṭhabbāyatanaṃ kāyaviññāṇadhātuyā taṃsampayuttakānañca dhammānaṃ ārammaṇapaccayena paccayo. Rūpāyatanaṃ saddāyatanaṃ gandhāyatanaṃ rasāyatanaṃ phoṭṭhabbāyatanaṃ manodhātuyā taṃsampayuttakānañca dhammānaṃ ārammaṇapaccayena paccayo. Sabbe dhammā manoviññāṇadhātuyā taṃsampayuttakānañca dhammānaṃ ārammaṇapaccayena paccayo. Yaṃ yaṃ dhammaṃ ārabbha ye ye dhammā uppajjanti cittacetasikā dhammā, te te dhammā tesaṃ tesaṃ dhammānaṃ ārammaṇapaccayena paccayo’’ti evamādinā bhagavatā vibhajitvā desito. 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. Pucchā – tenāvuso…pe… [Pg.114] sammāsambuddhena abhidhammapiṭake sattame mahāpakaraṇe dvīsu padhānavāresu dutiye mahāvāre kati ṭhānāni vibhajitvā desitāni. 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? Vissajjanā – abhidhammapiṭake bhante sattasu pakaraṇesu sattame anantanayasamantapaṭṭhāne mahāpakaraṇe dvīsu padhānaparicchedavāresu dutiye mahāvāre dhammānulome cha paṭṭhānāni, tathā dhammapaccanīye dhammānulomapaccanīye dhammapaccanīyānulometi catuvīsati paṭṭhānāni bhagavatā vibhajitvā desitāni. 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. Dhammānuloma tikapaṭṭhāna The Direct Method of the Triads Pucchā – tesupi [Pg.116] āvuso catuvīsatiyā paṭṭhānesu paṭhame dhammānulomatikapaṭṭhāne dvāvīsatitikā bhagavatā katihi vārehi vibhajitvā desitā. 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? Vissajjanā – tesu bhante catuvīsatiyā mahāpaṭṭhānesu paṭhame dhammānulomatikapaṭṭhāne dvāvīsatitikā paṭiccavāro sahajātavāro paccayavāro nissayavāro saṃsaṭṭhavāro sampayuttavāro pañhāvāroti sattahi sattahi vārehi vibhajitvā bhagavatā desitā. 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. Kusalatika paṭiccavāra The Conditionality Section of the Wholesome Triad Pucchā – tesu [Pg.117] cāvuso dvāvīsatiyā tikesu paṭhame kusalattike sattasu mahāvāresu paṭhamo paṭiccamahāvāro bhagavatā kathaṃ vibhajitvā desito. 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? Vissajjanā – tesu bhante dvāvīsatiyā tikesu paṭhame kusalattike sattasu mahāvāresu paṭhamo paṭiccamahāvāro siyā kusalaṃ dhammaṃ paṭicca kusalo dhammo uppajjeyya hetupaccayā. Siyā kusalaṃ dhammaṃ paṭicca akusalo dhammo uppajjeyya hetupaccayā. Siyā kusalaṃ dhammaṃ paṭicca abyākato dhammo uppajjeyya hetupaccayā. Siyā kusalaṃ dhammaṃ paṭicca kusalā ca abyākatā ca dhammā uppajjeyyuṃ hetupaccayā. Siyā kusalaṃ dhammaṃ paṭicca akusalo ca abyākato ca dhammā uppajjeyyuṃ hetupaccayā. Siyā kusalaṃ dhammaṃ paṭicca kusalo ca akusalo ca dhammā uppajjeyyuṃ hetupaccayā. Siyā kusalaṃ dhammaṃ paṭicca kusalo ca akusalo ca abyākato ca dhammā uppajjeyyuṃ hetupaccayā’’ti evamādinā pucchāvārena ca. ‘‘Kusalaṃ dhammaṃ paṭicca kusalo dhammo uppajjati hetupaccayā. Kusalaṃ ekaṃ khandhaṃ paṭicca tayo khandhā, tayo khandhe paṭicca eko khandho, dve khandhe paṭicca dve khandhā. Kusalaṃ dhammaṃ paṭicca abyākato dhammo uppajjati hetupaccayā. Kusale khandhe paṭicca cittasamuṭṭhānaṃ rūpaṃ. Kusalaṃ dhammaṃ paṭicca kusalo ca abyākato ca dhammā uppajjanti hetupaccayā. Kusalaṃ ekaṃ khandhaṃ paṭicca tayo khandhā cittasamuṭṭhānañca rūpaṃ, tayo khandhe paṭicca eko khandho cittasamuṭṭhānañca rūpaṃ, dve khandhe paṭicca dve khandhā cittasamuṭṭhānañca rūpa’’nti evamādinā vissajjanā vissajjanāvārena ca. ‘‘Hetuyā nava, ārammaṇe tīṇi, adhipatiyā nava, anantare samanantare tīṇi, sahajāte nava, aññamaññe tīṇi, nissaye nava, upanissaye tīṇi, purejāte tīṇi, āsevane tīṇi, kamme nava, vipāke ekaṃ, āhāre jhāne indriye [Pg.118] magge nava, sampayutte tīṇi, vippayutte atthiyā nava, natthiyā vigate tīṇi, avigate navā’’ti evamādinā saṅkhyāvārena ca bhagavatā vitthārato vibhajitvā desito. 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. Siyā kusalaṃ dhammaṃ paṭicca kusalo dhammo uppajjeyya hetupaccayā. It may be that a wholesome phenomenon arises dependent on a wholesome phenomenon by way of root condition. Kusalatika sahajātavāra The Co-nascence Section of the Wholesome Triad Pucchā – tenāvuso [Pg.119] bhagavatā…pe… sammāsambuddhena abhidhammapiṭake mahāpakaraṇe catuvīsatiyā paṭṭhānesu paṭhame dhammānulomatikapaṭṭhāne dvāvīsatiyā tikesu paṭhame kusalattike sattasu mahāvāresu dutiyo sahajātavāro kathaṃ vitthārena vibhajitvā desito. 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? Vissajjanā – abhidhammapiṭake bhante anantanayapaṭṭhāne mahāpakaraṇe catuvīsatiyā paṭṭhānesu paṭhame dhammānulomatikapaṭṭhāne dvāvīsatiyā tikesu paṭhame kusalattike sattasu mahāvāresu dutiyo sahajātāvāro ‘‘kusalaṃ dhammaṃ sahajāto kusalo dhammo uppajjati hetupaccayā, kusalaṃ ekaṃ khandhaṃ sahajātā tayo khandhā, tayo khandhe sahajāto eko khandho, dve khandhe sahajātā dve khandhā. Kusalaṃ dhammaṃ sahajāto abyākato dhammo uppajjati hetupaccayā, kusale khandhe sahajātaṃ cittasamuṭṭhānaṃ rūpaṃ. Kusalaṃ dhammaṃ sahajāto kusalo ca abyākato ca dhammā uppajjanti hetupaccayā, kusalaṃ ekaṃ khandhaṃ sahajātā tayo khandhā cittasamuṭṭhānañca rūpaṃ, tayo khandhe sahajāto eko khandho cittasamuṭṭhānañca rūpaṃ, dve khandhe cittasamuṭṭhānañca rūpa’’nti evamādinā vissajjanāvārena ca. Hetuyā nava, ārammaṇe tīṇi, adhipatiyā nava, anantare samanantare tīṇī’’ti evamādinā saṅkhyāvārena ca vācanāmaggato dvīhi vārehi paṭimaṇḍitvā bhagavatā vitthārato vibhajitvā desito. 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. Kusalatika paccayavāra The Condition Section of the Wholesome Triad Pucchā – tenāvuso [Pg.121] bhagavatā…pe… sammāsambuddhena paṭṭhānamahāpakaraṇe catuvīsatiyā paṭṭhānesu paṭhame dhammānulomatikapaṭṭhāne dvāvīsatiyā tikesu paṭhame kusalattike sattasu mahāvāresu tatiyo paccayavāro kathaṃ vibhajitvā vitthārena desito. 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? Vissajjanā – abhidhammapiṭake bhante sattasu pakaraṇesu sattame anantanayasamantapaṭṭhāne mahāpakaraṇe catuvīsatiyā paṭṭhānesu paṭhame dhammānulomatikapaṭṭhāne bāvīsatiyā tikesu paṭhame kusalattike sattasu mahāvāresu tatiyo paccayavāro ‘‘siyā kusalaṃ dhammaṃ paccayā kusalo dhammo uppajjeyya hetupaccayā, siyā kusalaṃ dhammaṃ paccayā akusalo dhammo uppajjeyya hetupaccayā, siyā kusalaṃ dhammaṃ paccayā abyākato dhammo uppajjeyya hetupaccayā’’ti evamādinā pucchāvārena ca. ‘‘Kusalaṃ dhammaṃ paccayā kusalo dhammo uppajjati hetupaccayā, kusalaṃ ekaṃ khandhaṃ paccayā tayo khandhā, tayo khandhe paccayā eko khandho, dve khandhe paccayā dve khandhā’’ti evamādinā vissajjanāvārena ca. ‘‘Hetuyā sattarasa, ārammaṇe satta, adhipatiyā sattarasa, anantare samanantare satta, sahajāte sattarasa. Aññamaññe sattā’’ti evamādinā saṅkhyāvārena ca. Paccayānuloma paccaya paccaniya paccayānuloma paccanīya paccaya paccanīyānulomasaṅkhātehi [Pg.122] catūhi nayehi vibhajitvā bhagavatā desito. 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. Kusalaṃ dhammaṃ paccayā kusalo dhammo uppajjati hetupaccayā. Kusalaṃ ekaṃ khandhaṃ paccayā tayo khandhā, tayo khandhe paccayā eko khandho, dve khandhe paccayā dve khandhā- …. 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—... Pañhāvāra The Question Section Pucchā – tenāvuso [Pg.123] bhagavatā…pe… sammāsambuddhena abhidhammapiṭake sattasu mahāpakaraṇesu sattame paṭṭhānamahāpakaraṇe catuvīsatiyā paṭṭhānesu paṭhame dhammānulomatikapaṭṭhāne dvāvīsatiyā tikesu paṭhame kusalattike sattasu mahāvāresu sattamo pañhāvāro kathaṃ vitthārena vibhajitvā desito. 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? Vissajjanā – abhidhammapiṭake bhante sattasu pakaraṇesu sattame anantanayasamantapaṭṭhāne mahāpakaraṇe catuvīsatiyā paṭṭhānesu paṭhame dhammānulomatikapaṭṭhāne dvāvīsatiyā tikesu paṭhame kusalattike sattasu mahāvāresu sattamo pañhāvāro ‘‘siyā kusalo dhammo kusalassa dhammassa hetupaccayena paccayo. Siyā kusalo dhammo akusalassa dhammassa hetupaccayena paccayo. Siyā kusalo dhammo abyākatassa [Pg.124] dhammassa hetupaccayena paccayo’’ti evamādinā pucchāvārena ca. ‘‘Kusalo dhammo kusalassa dhammassa hetupaccayena paccayo, kusalā hetū sampayuttakānaṃ khandhānaṃ hetupaccayena paccayo. Kusalo dhammo abyākatassa dhammassa hetupaccayena paccayo, kusalā hetū cittasamuṭṭhānānaṃ rūpānaṃ hetupaccayena paccayo’’ti evamādinā vissajjanāvārena ca ‘‘hetuyā satta, ārammaṇe nava, adhipatiyā dasa, anantare samanantare satta, sahajāte nava, aññamaññe tīṇi, nissaye terasa, upanissaye nava, purejāte pacchājāte āsevane tīṇi, kamme satta, vipāke ekaṃ. Āhāre indriye jhāne magge satta, sampayutte tīṇi, vippayutte pañca, atthiyā terasa, natthiyā vigate satta, avigate terasā’’ti evamādinā saṅkhyāvārena ca paccayānulomapaccayapaccanīyapaccayānulomapaccanīyapaccayapaccanīyānulomasaṅkhātehi catūhi nayehi bhagavatā vitthārato vibhajitvā desito. 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. Kusalo [Pg.125] dhammo kusalassa dhammassa hetupaccayena paccayo, kusalā hetū sampayuttakānaṃ khandhānaṃ hetupaccayena paccayo. Kusalo dhammo abyākatassa dhammassa hetupaccayena paccayo, kusalā hetū cittasamuṭṭhānānaṃ rūpānaṃ hetupaccayena paccayo. Kusalo dhammo kusalassa ca abyākatassa ca dhammassa hetupaccayena paccayo, kusalā hetū sampayuttakānaṃ khandhānaṃ cittasamuṭṭhānānañca rūpānaṃ hetupaccayena paccayo …. 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... Vissajjanāvāra The Section on Replies Hetupaccayavibhaṅga Analysis of the Root Condition Pucchā – tenāvuso [Pg.126] bhagavatā…pe… sammāsambuddhena abhidhammapiṭake sattasu pakaraṇesu sattame paṭṭhānamahāpakaraṇe catuvīsatiyā paṭṭhānesu paṭhame dhammānulomatikapaṭṭhāne dvāvīsatiyā tikesu paṭhame kusalattike sattasu mahāvāresu sattame pañhāvāre pucchāvissajjanāsaṅkhyāvārasaṅkhātesu tīsu vāresu vissajjanāvāre hetupaccayavibhaṅgo kathaṃ vitthārena vibhajitvā desito. 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? Vissajjanā – abhidhammapiṭake bhante sattasu pakaraṇesu sattame anantanayasamantapaṭṭhāne mahāpakaraṇe catuvīsatiyā paṭṭhānesu paṭhame dhammānulomatikapaṭṭhāne dvāvīsatiyā tikesu paṭhame kusalattike sattasu mahāvāresu sattame pañhāvāre paccayānulomapaccayapaccanīya paccayānuloma paccanīyapaccaya paccayanīyānulomasaṅkhātesu catūsu nayesu paṭhame paccayānulomanaye pucchāvāravissajjanāvārasaṅkhyāvārasaṅkhātesu tīsupi vāresu dutiye vissajjanāvāre hetupaccayavibhaṅgo ‘‘kusalo dhammo kusalassa dhammassa hetupaccayena paccayo, kusalā hetū sampayuttakānaṃ khandhānaṃ hetupaccayena paccayo. Kusalo dhammo abyākatassa dhammassa hetupaccayena paccayo. Kusalā hetū cittasamuṭṭhānānaṃ rūpānaṃ hetupaccayena [Pg.127] paccayo. Kusalo dhammo kusalassa ca abyākatassa ca dhammassa hetupaccayena paccayo, kusalā hetū sampayuttakānaṃ khandhānaṃ cittasamuṭṭhānānañca rūpānaṃ hetupaccayena paccayo’’ti evamādinā bhagavatā vitthārato vibhajitvā desito. 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.” … ‘‘Kusalo [Pg.129] dhammo kusalassa dhammassa hetupaccayena paccayo, kusalā hetū sampayattakānaṃ khandhānaṃ hetupaccayena paccayo. Kusalo dhammo abyākatassa dhammassa hetupaccayena paccayo, kusalā hetū cittasamuṭṭhānaṃ rūpānaṃ hetupaccayena paccayo. Kusalo dhammo kusalassa ca abyākatassa ca dhammassa hetupaccayena paccayo, kusalā hetū sampayuttakānaṃ khandhānaṃ cittasamuṭṭhānānañca rūpānaṃ hetupaccayena paccayo’’. ... “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.” Ārammaṇapaccayavibhaṅga Analysis of the Object Condition Pucchā – tenāvuso…pe… sammāsambuddhena abhidhammapiṭake sattasu pakaraṇesu sattame paṭṭhānamahāpakaraṇe catuvīsatiyā paṭṭhānesu paṭhame dhammānulomatikapaṭṭhāne dvāvīsatiyā tikesu paṭhame kusalattike sattasu mahāvāresu sattame pañhāvāre catūsu nayesu paṭhame paccayānulomanaye pucchāvissajjanāsaṅkhyāvārasaṅkhātesu tīsu vāresu dutiye vissajjanāvāre hetupaccayavibhaṅgādīsu catuvīsatiyā vibhaṅgesu dutiyo ārammaṇapaccayavibhaṅgo kathaṃ vitthārena vibhajitvā desito. 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? Vissajjanā – abhidhammapiṭake [Pg.130] bhante sattasu pakaraṇesu sattame anantanayasamantapaṭṭhāne mahāpakaraṇe catuvīsatiyā paṭṭhānesu paṭhame dhammānulomatikapaṭṭhāne dvāvīsatiyā tikesu paṭhame kusalattike sattasu mahāvāresu sattame pañhāvāre catūsu nayesu paṭhame paccayānulomanaye tīsu ca vāresu dutiye vibhaṅgavāre hetupaccayavibhaṅgādīsu catuvīsatiyā vibhaṅgesu dutiyo ārammaṇapaccayavibhaṅgo ‘‘kusalo dhammo kusalassa dhammassa ārammaṇapaccayena paccayo, dānaṃ datvā sīlaṃ samādiyitvā uposathakammaṃ katvā taṃ paccavekkhati, pubbe suciṇṇāni paccavekkhati, jhānā vuṭṭhahitvā jhānaṃ paccavekkhati, sekkhā gotrabhuṃ paccavekkhanti, vodānaṃ paccavekkhanti, sekkhā maggā vuṭṭhahitvā maggaṃ paccavekkhanti, sekkhā vā puthujjanā vā kusalaṃ aniccato dukkhato anattato vipassanti, cetopariyañāṇena kusalacittasamaṅgissa cittaṃ jānanti, ākāsānañcāyatanakusalaṃ viññāṇañcāyatanakusalassa ārammaṇapaccayena paccayo. Ākiñcaññāyatanakusalaṃ nevasaññānāsaññāyatanakusalassa ārammaṇapaccayena paccayo. Kusalā khandhā iddhividhañāṇassa, cetopariyañāṇassa, pubbenivāsānussatiñāṇassa, yathākammupagañāṇassa, anāgataṃsañāṇassa ārammaṇapaccayena paccayo’’ti evamādinā bhagavatā vitthārato vibhajitvā desito. 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. Adhipatipaccayavibhaṅga The Analysis of the Dominance Condition Pucchā – abhidhammapiṭake [Pg.133] āvuso sattasu pakaraṇesu sattame paṭṭhānamahāpakaraṇe catuvīsatiyā paṭṭhānesu paṭhame dhammānulomatikapaṭṭhānesu bāvīsatiyā tikesu paṭhame kusalattike sattasu mahāvāresu sattame pañhāvāre catūsu nayesu paṭhame paccayānulomanaye pucchāvissajjanāsaṅkhyāsaṅkhātesu tīsu vāresu dutiye vissajjanāsaṅkhāte vibhaṅgavāre hetupaccayavibhaṅgādīsu catuvīsatiyā vibhaṅgesu tatiyo adhipatipaccayavibhaṅgo kathaṃ vitthārena vibhajitvā desito. 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? Vissajjanā – abhidhammapiṭake bhante sattasu pakaraṇesu sattame anantanayasamantapaṭṭhāne mahāpakaraṇe catuvīsatiyā paṭṭhānesu paṭhame dhammānulomatikapaṭṭhāne bāvīsatiyā tikesu paṭhame kusalattike sattasu mahāvāresu sattame pañhāvāre catūsu nayesu paṭhame paccayānulomanaye pucchāvissajjanāsaṅkhyāsaṅkhātesu tīsu vāresu dutiye vissajjanāsaṅkhāte vibhaṅgavāre hetupaccayavibhaṅgādīsu catuvīsatiyā vibhaṅgesu tatiyo adhipatipaccayavibhaṅgo ‘‘kusalo dhammo kusalassa dhammassa adhipatipaccayena paccayo. Ārammaṇādhipati, sahajātādhipati. Ārammaṇādhipati–dānaṃ datvā sīlaṃ samādiyitvā uposathakammaṃ katvā taṃ garuṃ katvā paccavekkhati. Pubbe suciṇṇāni garuṃ katvā paccavekkhati, jhānā vuṭṭhahitvā jhānaṃ garuṃ katvā paccavekkhati, sekkhā gotrabhuṃ garuṃ katvā paccavekkhanti, vodānaṃ garuṃ katvā paccavekkhanti, sekkhā maggā vuṭṭhahitvā maggaṃ garuṃ katvā paccavekkhanti. Sahajātādhipati–kusalādhipati sampayuttakānaṃ khandhānaṃ adhipatipaccayena paccayo’’ti evamādinā bhagavatā vitthārato vibhajitvā desito. 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. Anantarapaccayavibhaṅga The Analysis of the Contiguity Condition Pucchā – tenāvuso [Pg.137] bhagavatā…pe… catuttho anantarapaccayavibhaṅgo kathaṃ vitthārena vibhajitvā desito. Question: Friend, by that Blessed One... pe... how was the fourth analysis, the analysis of the Contiguity Condition, taught and explained in detail? Vissajjanā – abhidhammapiṭake bhante…pe… catuttho anantarapaccayavibhaṅgo ‘‘kusalo dhammo kusalassa dhammassa anantarapaccayena paccayo, purimā purimā kusalā khandhā pacchimānaṃ pacchimānaṃ kusalānaṃ khandhānaṃ anantarapaccayena paccayo. Anulomaṃ gotrabhussa, anulomaṃ vodānassa, gotrabhu maggassa, vodānaṃ maggassa anantarapaccayena paccayo’’ti evamādinā bhagavatā vitthārato vibhajitvā desito. 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. Sahajātapaccayavibhaṅga The Analysis of the Co-nascent Condition Pucchā – tenāvuso…pe… [Pg.138] chaṭṭho sahajātapaccayavibhaṅgo kathaṃ vitthārena vibhajitvā desito. Question: Friend, by that Blessed One... pe... how was the sixth analysis, the analysis of the Co-nascent Condition, taught and explained in detail? Vissajjanā – abhidhammapiṭake [Pg.139] bhante…pe… chaṭṭho sahajātapaccayavibhaṅgo ‘‘kusalo dhammo kusalassa dhammassa sahajātapaccayena paccayo, kusalo eko khandho tiṇṇannaṃ khandhānaṃ sahajātapaccayena paccayo, tayo khandhā ekassa khandhassa sahajātapaccayena paccayo, dve dvinnaṃ khandhānaṃ sahajātapaccayena paccayo. Kusalo dhammo abyākatassa dhammassa sahajātapaccayena paccayo, kusalā khandhā cittasamuṭṭhānānaṃ rūpānaṃ sahajātapaccayena paccayo’’ti evamādinā bhagavatā vitthārato vibhajitvā desito. 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. Upanissayapaccayavibhaṅga The Analysis of the Decisive Support Condition Pucchā – tenāvuso [Pg.140] bhagavatā…pe… navamo upanissayapaccayavibhaṅgo kathaṃ vitthārena vibhajitvā desito. Question: Friend, by that Blessed One... pe... how was the ninth analysis, the analysis of the Decisive Support Condition, taught and explained in detail? Vissajjanā – abhidhammapiṭake bhante…pe… navamo upanissayapaccayavibhaṅgo ‘‘kusalo dhammo kusalassa dhammassa upanissayapaccayena paccayo. Ārammaṇūpanissayo, anantarūpanissayo, pakatūpanissayo. Ārammaṇūpanissayo–dānaṃ datvā sīlaṃ samādiyitvā uposathakammaṃ katvā kaṃ garuṃ katvā paccavekkhati…pe… 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... Pakatūpanissayo – saddhaṃ [Pg.141] upanissāya dānaṃ deti sīlaṃ samādiyati uposathakammaṃ karoti, jhānaṃ uppādeti, vipassanaṃ uppādeti, maggaṃ uppādeti, abhiññaṃ uppādeti, samāpattiṃ uppādetī’’ti evamādinā bhagavatā vitthārato vibhajitvā desito. 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. Purejātapaccayavibhaṅga The Analysis of the Prenascent Condition Pucchā – tenāvuso…pe… [Pg.144] dasamo purejātapaccayavibhaṅgo kathaṃ vitthārena vibhajitvā desito. Question: Friend, by that Blessed One... pe... how was the tenth analysis, the analysis of the Prenascent Condition, taught and explained in detail? Vissajjanā – abhidhammapiṭake bhante…pe… dasamo purejātapaccayavibhaṅgo ‘‘abyākato dhammo abyākatassa dhammassa purejātapaccayena paccayo. Ārammaṇapurejātaṃ, vatthupurejātaṃ. Ārammaṇapurejātaṃ–arahā cakkhuṃ aniccato dukkhato anattato vipassati. Ghānaṃ, jivhaṃ, kāyaṃ, rūpe, sadde, gandhe, rase, phoṭṭhabbe, vatthuṃ aniccato dukkhato anattato vipassati. Dibbena cakkhunā rūpaṃ passati, dibbāya sotadhātuyā saddaṃ suṇāti, rūpāyatanaṃ cakkhuviññāṇassa, saddāyatanaṃ sotaviññāṇassa, gandhāyatanaṃ ghānaviññāṇassa, rasāyatanaṃ jivhāviññāṇassa, phoṭṭhabbāyatanaṃ kāyaviññāṇassa purejātapaccayena paccayo. Vatthupurejātaṃ–cakkhāyatanaṃ cakkhuviññāṇassa, sotāyatanaṃ sotaviññāṇassa, ghānāyatanaṃ ghānaviññāṇassa, jivhāyatanaṃ jivhāviññāṇassa, kāyāyatanaṃ kāyaviññāṇassa, vatthu vipākābyākatānaṃ kriyābyākatānaṃ khandhānaṃ purejātapaccayena paccayo’’ti evamādinā bhagavatā vitthārato vibhajitvā desito. 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. Kammapaccayavibhaṅga Analysis of the Kamma Condition Pucchā – tenāvuso [Pg.147] bhagavatā…pe… terasamo kammapaccayavibhaṅgo kathaṃ vitthārena vibhajitvā desito. Question: Therefore, friend, how has the Blessed One… and so on… analyzed and taught in detail the thirteenth analysis of the kamma condition? Vissajjanā – abhidhammapiṭake bhante…pe… terasamo kammapaccayavibhaṅgo ‘‘kusalo dhammo kusalassa dhammassa kammapaccayena paccayo, kusalā cetanā sampayuttakānaṃ khandhānaṃ kammapaccayena paccayo. Kusalo dhammo abyākatassa dhammassa kammapaccayena paccayo. Sahajātā, nānākkhaṇikā. Sahajātā–kusalā cetanā cittasamuṭṭhānānaṃ rūpānaṃ kammapaccayena paccayo. Nānākkhaṇikā–kusalā cetanā vipākānaṃ khandhānaṃ kaṭattā ca rūpānaṃ kammapaccayena paccayo. Kusalo dhammo kusalassa ca abyākatassa ca dhammassa kammapaccayena paccayo. Kusalā cetanā sampayuttakānaṃ khandhānaṃ cittasamuṭṭhānānañca rūpānaṃ kammapaccayena paccayo’’ti evamādinā bhagavatā vitthārato vibhajitvā desito. 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. Āhārapaccayavibhaṅga Analysis of the Nutriment Condition Pucchā – tenāvuso…pe… [Pg.150] pannarasamo āhārapaccayavibhaṅgo kathaṃ vitthārena vibhajitvā desito. Question – Therefore, friend, how was the fifteenth analysis of the nutriment condition analyzed and taught in detail? Vissajjanā – abhidhammapiṭake bhante…pe… pannarasamo āhārapaccayavibhaṅgo ‘‘kusalo dhammo kusalassa dhammassa āhārapaccayena paccayo. Kusalā āhārā sampayuttakānaṃ khandhānaṃ āhārapaccayena paccayo. Kusalo dhammo abyākatassa dhammassa āhārapaccayena paccayo. Kusalā āhārā cittasamuṭṭhānānaṃ rūpānaṃ āhārapaccayena paccayo’’ti evamādinā bhagavatā vitthārato vibhajitvā desito. 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. Indriyapaccayavibhaṅga Analysis of the Faculty Condition Pucchā – tenāvuso [Pg.151] bhagavatā…pe… soḷasamo indriyapaccayavibhaṅgo kathaṃ vitthārena vibhajitvā desito. Question: Therefore, friend, how did the Blessed One… and so on… analyze and teach in detail the sixteenth analysis of the faculty condition? Vissajjanā – abhidhammapiṭake bhante…pe… soḷasamo indriyapaccayavibhaṅgo ‘‘kusalo dhammo kusalassa dhammassa indriyapaccayena paccayo, kusalo indriyā sampayuttakānaṃ khandhānaṃ indriyapaccayena paccayo. Kusalo dhammo abyākatassa dhammassa indriyapaccayena paccayo, kusalā indriyā cittasamuṭṭhānānaṃ [Pg.152] rūpānaṃ indriyapaccayena paccayo’’ti evamādinā bhagavatā vitthārato vibhajitvā desito. 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. Saṅkhyāvāra Numerical Section Pucchā – tenāvuso…pe… [Pg.154] pucchāvissajjanāsaṅkhyāvārasaṅkhātesu tīsu vāresu tatiyo saṅkhyāvāro kathaṃ vitthārato vibhajitvā desito. 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? Vissajjanā – abhidhammapiṭake bhante…pe… tatiyo saṅkhyāvāro ‘‘hetuyā satta, ārammaṇe nava, adhipatiyā dasa, anantara samanantare satta, sahajāte nava, aññamaññe tīṇi, nissaye terasa, upanissaye nava, purejāte pacchājāte āsevane tīṇi[Pg.155], kamme satta, vipāke ekaṃ, āhāre indriye jhāne magge satta, sampayutte tīṇi, vippayutte pañca, atthiyā terasa, natthiyā vigate satta, avigate terasā’’ti evamādinā bhagavatā vitthārato vibhajitvā desito. 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. Hetu [Pg.156] sahajāta nissaya atthi avigatanti satta, hetu sahajāta aññamañña nissaya atthi avigatanti tīṇi, hetu sahajāta aññamañña nissaya sampayutta atthi avigatanti tīṇi … 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… Vedanātika paṭiccavāra The Section on the Feeling Triad and Dependent Origination Pucchā – tenāvuso bhagavatā…pe… paṭhamaṃ kusalattikaṃ vitthārato vibhajitvā tadanantaraṃ avasesā vedanāttikādayo ekavīsatitikā kathaṃ vitthārato vibhajitvā desitā. 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? Vissajjanā – abhidhammapiṭake bhante…pe… paṭhamaṃ kusalattikaṃ vitthārato vibhajitvā tadanantaraṃ avasesā vedanāttikādayo ekavīsatitikā [Pg.157] ‘‘sukhāya vedanāya sampayuttaṃ dhammaṃ paṭicca sukhāya vedanāya sampayutto dhammo uppajjati hetupaccayā. Sukhāya vedanāya sampayuttaṃ ekaṃ khandhaṃ paṭicca dve khandhā, dve khandhe paṭicca eko khandho, paṭisandhikkhaṇe sukhāya vedanāya sampayuttaṃ ekaṃ khandhaṃ paṭicca dve khandhā, dve khandhe paṭicca eko khandho’’ti evamādinā ca. Vipākaṃ dhammaṃ paṭicca vipāko dhammo uppajjati hetupaccayā. Vipākaṃ ekaṃ khandhaṃ paṭicca tayo khandhā, tayo khandhe paṭicca eko khandho, dve khandhe paṭicca dve khandhā, paṭisandhikkhaṇe vipākaṃ ekaṃ khandhaṃ paṭicca tayo khandhā, tayo khandhe paṭicca eko khandho, dve khandhe paṭicca dve khandhā. Vipākaṃ dhammaṃ paṭicca nevavipākanavipākadhammadhammo uppajjati hetupaccayā, vipāke khandhe paṭicca cittasamuṭṭhānarūpaṃ, paṭisandhikkhaṇe vipāke khandhe paṭicca kaṭattārūpaṃ, khandhe paṭicca vatthū’’ti evamādinā ca ekekasmiṃ tike sattahi sattahi mahāvārehi ekekasmiñca mahāvāre catūhi catūhi nayehi bhagavatā vitthārato vibhajitvā desitā. 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. Dukapaṭṭhāna The Dyad Paṭṭhāna Pucchā – tenāvuso…pe… [Pg.158] tikapaṭṭhānādīsu chasu antogadhapaṭṭhānādīsu paṭhamaṃ tikapaṭṭhānaṃ desetvā tadanantaraṃ dukapaṭṭhānaṃ kathaṃ vitthārato vibhajitvā desitaṃ. 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? Vissajjanā – abhidhammapiṭake bhante…pe… tikapaṭṭhānādīsu chasu antogadhapaṭṭhānādīsu paṭhamaṃ tikapaṭṭhānaṃ vibhajitvā tadanantaraṃ dukapaṭṭhānaṃ ‘‘hetuṃ dhammaṃ paṭicca hetu dhammo uppajjati hetupaccayā, alobhaṃ paṭicca adoso amoho, adosaṃ paṭicca alobho amoho, amohaṃ paṭicca alobho adoso. Lobhaṃ paṭicca moho, mohaṃ paṭicca lobho, dosaṃ paṭicca moho, mohaṃ paṭicca doso’’ti evamādinā ca. Saraṇaṃ dhammaṃ paṭicca saraṇo dammo uppajjati hetupaccayā, saraṇaṃ ekaṃ khandhaṃ paṭicca tayo khandhā, tayo khandhe paṭicca eko khandho, dve khandhe paṭicca dve khandhā. Saraṇaṃ dhammaṃ paṭicca araṇo dhammo uppajjati hetupaccayā, saraṇo khandhe paṭicca cittasamuṭṭhānaṃ rūpaṃ. Saraṇaṃ dhammaṃ paṭicca saraṇo ca araṇo ca dhammā uppajjanti hetupaccayā. Saraṇaṃ ekaṃ khandhaṃ paṭicca tayo khandhā cittasamuṭṭhānañca rūpaṃ, tayo khandhe paṭicca eko khandho cittasamuṭṭhānañca rūpaṃ, dve khandhe paṭicca dve khandhā cittasamuṭṭhānañca [Pg.159] rūpa’’nti evamādinā ca. Ekekasmiṃ duke sattahi sattahi mahāvārehi ekekasmiñca mahāvāre catūhi catūhi nayehi bhagavatā vitthārato vibhajitvā desitaṃ. 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. Saraṇaṃ dhammaṃ paṭicca saraṇo dhammo uppajjati hetupaccayā, saraṇaṃ ekaṃ khandhaṃ paṭicca tayo khandhā, tayo khandhe paṭicca eko khandho, dve 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... Khandhe [Pg.160] paṭicca dve khandhā … Dependent on two aggregates, two aggregates arise... Dukatikapaṭṭhāna dukadukapaṭṭhāna Dyad-Triad Paṭṭhāna, Dyad-Dyad Paṭṭhāna. Pucchā – tenāvuso…pe… tikapaṭṭhānādīsu chasu antogadhapaṭṭhānesu paṭhamaṃ tikapaṭṭhānañca dutiyaṃ dukapaṭṭhānañca vibhajitvā tadavasesāni dukatikapaṭṭhānādīni cattāro paṭṭhānāni kathaṃ vibhajitvā desitāni. 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? Vissajjanā – abhidhammapiṭake bhante…pe… tikapaṭṭhānādīsu chasu antogadhapaṭṭhānesu paṭhamaṃ tikapaṭṭhānañca dutiyaṃ dukapaṭṭhānañca vibhajitvā tadavasesā [Pg.161] dukatikapaṭṭhānādayo ‘‘hetuṃ kusalaṃ dhammaṃ paṭicca hetu kusalo dhammo uppajjati hetupaccayā. Hetuṃ kusalaṃ dhammaṃ paṭicca nahetu kusalo dhammo uppajjati hetupaccayā. Hetuṃ kusalaṃ dhammaṃ paṭicca hetu kusalo ca nahetu kusalo ca dhammā uppajjanti hetupaccayā, nahetuṃ kusalaṃ dhammaṃ paṭicca nahetu kusalo dhammo uppajjati hetupaccayā, nahetuṃ kusalaṃ dhammaṃ paṭicca hetu kusalo dhammo uppajjati hetupaccayā, nahetuṃ kusalaṃ dhammaṃ paṭicca hetu kusalo ca nahetu kusalo ca dhammā uppajjanti hetupaccayā’’ti evamādinā vitthārato vibhajitvā desitāni. 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. Dhammapaccanīyapaṭṭhāna The Negative Paṭṭhāna Pucchā – tenāvuso [Pg.163] bhagavatā…pe… paṭhamaṃ dhammānulomapaṭṭhānaṃ vibhajitvā tadanantaraṃ dutiyaṃ dhammapaccanīyapaṭṭhānaṃ kathaṃ vibhajitvā desitaṃ. Question: Friend, ...and so on... after the Blessed One analyzed the first Positive Paṭṭhāna, how was the second Negative Paṭṭhāna thereafter analyzed and taught? Vissajjanā – abhidhammapiṭake bhante…pe… paṭhamaṃ dhammānulomapaṭṭhānaṃ vibhajitvā tadanantaraṃ dutiyaṃ dhammapaccanīyapaṭṭhānaṃ ‘‘nakusalaṃ dhammaṃ paṭicca nakusalo dhammo uppajjati hetupaccayā. Akusalābyākataṃ ekaṃ khandhaṃ paṭicca akusalābyākatā tayo khandhā cittasamuṭṭhānañca rūpaṃ. Tayo khandhe paṭicca eko khandho cittasamuṭṭhānañca rūpaṃ. Dve khandhe paṭicca dve khandhā cittasamuṭṭhānañca rūpaṃ. Nakusalaṃ dhammaṃ paṭicca naakusalo dhammo uppajjati hetu paccayā. Vipākābyākataṃ kiriyābyākataṃ ekaṃ khandhaṃ paṭicca tayo khandhā cittasamuṭṭhānañca rūpaṃ. Tayo khandhe paṭicca eko khandho cittasamuṭṭhānañca rūpaṃ. Dve khandhe paṭicca dve khandhā cittasamuṭṭhānañca [Pg.164] rūpaṃ. Paṭisandhikkhaṇe…pe… nakusalaṃ dhammaṃ paṭicca naabyākato dhammo uppajjati hetupaccayā. Akusalaṃ ekaṃ khandhaṃ paṭicca tayo khandhā, tayo khandhe paṭicca eko khandho, dve khandhe paṭicca dve khandhā’’ti evamādinā tikapaṭṭhānādīhi chahi antogadhapaṭṭhānehi ekekasmiñca tikapaṭṭhāne dukapaṭṭhāne dukatikapaṭṭhāne tikadukapaṭṭhāne tikatikapaṭṭhāne dukadukapaṭṭhāne sattahi sattahi mahāvārehi ekekasmiñca mahāvāre catūhi catūhi nayehi bhagavatā vitthārato vibhajitvā desitaṃ. 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. Dhammānulomapaccanīyapaṭṭhāna The Positive-Negative Paṭṭhāna Pucchā – tenāvuso [Pg.165] bhagavatā…pe… tatiyaṃ dhammānulomapaccanīyapaṭṭhānaṃ kathaṃ vitthārato vibhajitvā desitaṃ. Question: Friend, ...and so on... how did the Blessed One analyze and teach in detail the third Positive-Negative Paṭṭhāna? Vissajjanā – abhidhammapiṭake…pe… tatiyaṃ dhammānulomapaccanīyapaṭṭhānaṃ ‘‘kusalaṃ dhammaṃ paṭicca nakusalo dhammo uppajjati hetupaccayā. Kusale khandhe paṭicca cittasamuṭṭhānarūpaṃ. Kusalaṃ dhammaṃ paṭicca naakusalo dhammo uppajjati hetupaccayā. Kusalaṃ ekaṃ khandhaṃ paṭicca tayo khandhā cittasamuṭṭhānañca rūpaṃ. Tayo khandhe paṭicca eko khandho cittasamuṭṭhānañca rūpaṃ. Dve khandhe paṭicca dve khandhā cittasamuṭṭhānañca rūpaṃ. Kusalaṃ dhammaṃ paṭicca naabyākato dhammo uppajjati hetupaccayā. Kusalaṃ ekaṃ khandhaṃ paṭicca tayo khandhā, tayo khandhe paṭicca eko khandho, dve khandhe paṭicca dve khandhā. Kusalaṃ dhammaṃ paṭicca naakusalo ca naabyākato ca dhammā uppajjanti hetupaccayā. Kusalaṃ ekaṃ khandhaṃ paṭicca [Pg.166] tayo khandhā…pe… dve khandhe paṭicca dve khandhā. Kusalaṃ dhammaṃ paṭicca nakusalo ca naakusalo ca dhammā uppajjanti hetupaccayā. Kusale khandhe paṭicca cittasamuṭṭhānarūpa’’nti evamādinā bhante tikapaṭṭhānādīhi chahi antogadhapaṭṭhānehi ekekasmiñca tikapaṭṭhāne dukapaṭṭhāne tikadukapaṭṭhāne dukatikapaṭṭhāne tikatikapaṭṭhāne dukadukapaṭṭhāne sattahi sattahi mahāvārehi ekekasmiñca mahāvāre catūhi catūhi nayehi bhagavatā vitthārato vibhajitvā desitaṃ. 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. Dhammapaccanīyānulomapaṭṭhāna The Negative-Positive Paṭṭhāna Pucchā – tenāvuso [Pg.167] bhagavatā…pe… dhammānulomādīsu padhānabhūtesu catūsu paṭṭhānesu catutthaṃ pariyosānabhūtaṃ dhammapaccanīyānulomapaṭṭhānaṃ kathaṃ vitthārato vibhajitvā desitaṃ. 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? Vissajjanā – abhidhammapiṭake bhante…pe… dhammānulomapaṭṭhānādīsu catūsu padhānabhūtesu mahāpaṭṭhānesu catutthaṃ pariyosānabhūtaṃ dhammapaccanīyānulomapaṭṭhānaṃ ‘‘nakusalaṃ dhammaṃ paṭicca akusalo dhammo uppajjati hetupaccayā, akusalaṃ ekaṃ khandhaṃ paṭicca tayo khandhā, tayo khandhe paṭicca eko khandho, dve khandhe paṭicca dve khandhā. Nakusalaṃ dhammaṃ paṭicca naakusalo dhammo uppajjati hetupaccayā. Akusale khandhe paṭicca cittasamuṭṭhānarūpaṃ, vipākābyākataṃ kriyābyākataṃ ekaṃ khandhaṃ paṭicca tayo khandhā cittasamuṭṭhānañca rūpaṃ…pe… dve khandhe paṭicca dve khandhā cittasamuṭṭhānañca rūpaṃ. Khandhe paṭicca vatthu, vatthuṃ paṭicca khandhā. Nakusalaṃ dhammaṃ paṭicca naabyākato dhammo uppajjati hetupaccayā, akusalaṃ ekaṃ khandhaṃ paṭicca tayo khandhā, tayo khandhe paṭicca eko khandho, dve khandhe paṭicca dve khandhā’’ti evamādinā tikapaṭṭhānādīhi cāti antogadhapabhedapaṭṭhānehi ekekasmiñca tikapaṭṭhāne dukapaṭṭhāne dukatikatikadukatikatikadukadukapaṭṭhāne paṭiccavārādīhi sattahi mahāvārehi ekekasmiñca mahāvāre paccayānulomādīhi catūhi catūhi nayehi bhagavatā vitthārato vibhajitvā desitaṃ. 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.
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Canon Pali	Commentaires	Sous-commentaires	Autres
1101 Pārājika Pāḷi 1102 Pācittiya Pāḷi 1103 Mahāvagga Pāḷi (Vinaya) 1104 Cūḷavagga Pāḷi 1105 Parivāra Pāḷi	1201 Pārājikakaṇḍa Aṭṭhakathā-1 1202 Pārājikakaṇḍa Aṭṭhakathā-2 1203 Pācittiya Aṭṭhakathā 1204 Mahāvagga Aṭṭhakathā (Vinaya) 1205 Cūḷavagga Aṭṭhakathā 1206 Parivāra Aṭṭhakathā	1301 Sāratthadīpanī Ṭīkā-1 1302 Sāratthadīpanī Ṭīkā-2 1303 Sāratthadīpanī Ṭīkā-3	1401 Dvemātikāpāḷi 1402 Vinayasaṅgaha Aṭṭhakathā 1403 Vajirabuddhi Ṭīkā 1404 Vimativinodanī Ṭīkā-1 1405 Vimativinodanī Ṭīkā-2 1406 Vinayālaṅkāra Ṭīkā-1 1407 Vinayālaṅkāra Ṭīkā-2 1408 Kaṅkhāvitaraṇīpurāṇa Ṭīkā 1409 Vinayavinicchaya-uttaravinicchaya 1410 Vinayavinicchaya Ṭīkā-1 1411 Vinayavinicchaya Ṭīkā-2 1412 Pācityādiyojanāpāḷi 1413 Khuddasikkhā-mūlasikkhā 8401 Visuddhimagga-1 8402 Visuddhimagga-2 8403 Visuddhimagga-mahāṭīkā-1 8404 Visuddhimagga-mahāṭīkā-2 8405 Visuddhimagga nidānakathā 8406 Dīghanikāya (pu-vi) 8407 Majjhimanikāya (pu-vi) 8408 Saṃyuttanikāya (pu-vi) 8409 Aṅguttaranikāya (pu-vi) 8410 Vinayapiṭaka (pu-vi) 8411 Abhidhammapiṭaka (pu-vi) 8412 Aṭṭhakathā (pu-vi) 8413 Niruttidīpanī 8414 Paramatthadīpanī Saṅgahamahāṭīkāpāṭha 8415 Anudīpanīpāṭha 8416 Paṭṭhānuddesa dīpanīpāṭha 8417 Namakkāraṭīkā 8418 Mahāpaṇāmapāṭha 8419 Lakkhaṇāto buddhathomanāgāthā 8420 Sutavandanā 8421 Kamalāñjali 8422 Jinālaṅkāra 8423 Pajjamadhu 8424 Buddhaguṇagāthāvalī 8425 Cūḷaganthavaṃsa 8427 Sāsanavaṃsa 8426 Mahāvaṃsa 8429 Moggallānabyākaraṇaṃ 8428 Kaccāyanabyākaraṇaṃ 8430 Saddanītippakaraṇaṃ (padamālā) 8431 Saddanītippakaraṇaṃ (dhātumālā) 8432 Padarūpasiddhi 8433 Mogallānapañcikā 8434 Payogasiddhipāṭha 8435 Vuttodayapāṭha 8436 Abhidhānappadīpikāpāṭha 8437 Abhidhānappadīpikāṭīkā 8438 Subodhālaṅkārapāṭha 8439 Subodhālaṅkāraṭīkā 8440 Bālāvatāra gaṇṭhipadatthavinicchayasāra 8446 Kavidappaṇanīti 8447 Nītimañjarī 8445 Dhammanīti 8444 Mahārahanīti 8441 Lokanīti 8442 Suttantanīti 8443 Sūrassatinīti 8450 Cāṇakyanīti 8448 Naradakkhadīpanī 8449 Caturārakkhadīpanī 8451 Rasavāhinī 8452 Sīmavisodhanīpāṭha 8453 Vessantaragīti 8454 Moggallāna vuttivivaraṇapañcikā 8455 Thūpavaṃsa 8456 Dāṭhāvaṃsa 8457 Dhātupāṭhavilāsiniyā 8458 Dhātuvaṃsa 8459 Hatthavanagallavihāravaṃsa 8460 Jinacaritaya 8461 Jinavaṃsadīpaṃ 8462 Telakaṭāhagāthā 8463 Milidaṭīkā 8464 Padamañjarī 8465 Padasādhanaṃ 8466 Saddabindupakaraṇaṃ 8467 Kaccāyanadhātumañjusā 8468 Sāmantakūṭavaṇṇanā
2101 Sīlakkhandhavagga Pāḷi 2102 Mahāvagga Pāḷi (Dīgha) 2103 Pāthikavagga Pāḷi	2201 Sīlakkhandhavagga Aṭṭhakathā 2202 Mahāvagga Aṭṭhakathā (Dīgha) 2203 Pāthikavagga Aṭṭhakathā	2301 Sīlakkhandhavagga Ṭīkā 2302 Mahāvagga Ṭīkā (Dīgha) 2303 Pāthikavagga Ṭīkā 2304 Sīlakkhandhavagga-abhinavaṭīkā-1 2305 Sīlakkhandhavagga-abhinavaṭīkā-2
3101 Mūlapaṇṇāsa Pāḷi 3102 Majjhimapaṇṇāsa Pāḷi 3103 Uparipaṇṇāsa Pāḷi	3201 Mūlapaṇṇāsa Aṭṭhakathā-1 3202 Mūlapaṇṇāsa Aṭṭhakathā-2 3203 Majjhimapaṇṇāsa Aṭṭhakathā 3204 Uparipaṇṇāsa Aṭṭhakathā	3301 Mūlapaṇṇāsa Ṭīkā 3302 Majjhimapaṇṇāsa Ṭīkā 3303 Uparipaṇṇāsa Ṭīkā
4101 Sagāthāvagga Pāḷi 4102 Nidānavagga Pāḷi 4103 Khandhavagga Pāḷi 4104 Saḷāyatanavagga Pāḷi 4105 Mahāvagga Pāḷi (Saṃyutta)	4201 Sagāthāvagga Aṭṭhakathā 4202 Nidānavagga Aṭṭhakathā 4203 Khandhavagga Aṭṭhakathā 4204 Saḷāyatanavagga Aṭṭhakathā 4205 Mahāvagga Aṭṭhakathā (Saṃyutta)	4301 Sagāthāvagga Ṭīkā 4302 Nidānavagga Ṭīkā 4303 Khandhavagga Ṭīkā 4304 Saḷāyatanavagga Ṭīkā 4305 Mahāvagga Ṭīkā (Saṃyutta)
5101 Ekakanipāta Pāḷi 5102 Dukanipāta Pāḷi 5103 Tikanipāta Pāḷi 5104 Catukkanipāta Pāḷi 5105 Pañcakanipāta Pāḷi 5106 Chakkanipāta Pāḷi 5107 Sattakanipāta Pāḷi 5108 Aṭṭhakādinipāta Pāḷi 5109 Navakanipāta Pāḷi 5110 Dasakanipāta Pāḷi 5111 Ekādasakanipāta Pāḷi	5201 Ekakanipāta Aṭṭhakathā 5202 Duka-tika-catukkanipāta Aṭṭhakathā 5203 Pañcaka-chakka-sattakanipāta Aṭṭhakathā 5204 Aṭṭhakādinipāta Aṭṭhakathā	5301 Ekakanipāta Ṭīkā 5302 Duka-tika-catukkanipāta Ṭīkā 5303 Pañcaka-chakka-sattakanipāta Ṭīkā 5304 Aṭṭhakādinipāta Ṭīkā
6101 Khuddakapāṭha Pāḷi 6102 Dhammapada Pāḷi 6103 Udāna Pāḷi 6104 Itivuttaka Pāḷi 6105 Suttanipāta Pāḷi 6106 Vimānavatthu Pāḷi 6107 Petavatthu Pāḷi 6108 Theragāthā Pāḷi 6109 Therīgāthā Pāḷi 6110 Apadāna Pāḷi-1 6111 Apadāna Pāḷi-2 6112 Buddhavaṃsa Pāḷi 6113 Cariyāpiṭaka Pāḷi 6114 Jātaka Pāḷi-1 6115 Jātaka Pāḷi-2 6116 Mahāniddesa Pāḷi 6117 Cūḷaniddesa Pāḷi 6118 Paṭisambhidāmagga Pāḷi 6119 Nettippakaraṇa Pāḷi 6120 Milindapañha Pāḷi 6121 Peṭakopadesa Pāḷi	6201 Khuddakapāṭha Aṭṭhakathā 6202 Dhammapada Aṭṭhakathā-1 6203 Dhammapada Aṭṭhakathā-2 6204 Udāna Aṭṭhakathā 6205 Itivuttaka Aṭṭhakathā 6206 Suttanipāta Aṭṭhakathā-1 6207 Suttanipāta Aṭṭhakathā-2 6208 Vimānavatthu Aṭṭhakathā 6209 Petavatthu Aṭṭhakathā 6210 Theragāthā Aṭṭhakathā-1 6211 Theragāthā Aṭṭhakathā-2 6212 Therīgāthā Aṭṭhakathā 6213 Apadāna Aṭṭhakathā-1 6214 Apadāna Aṭṭhakathā-2 6215 Buddhavaṃsa Aṭṭhakathā 6216 Cariyāpiṭaka Aṭṭhakathā 6217 Jātaka Aṭṭhakathā-1 6218 Jātaka Aṭṭhakathā-2 6219 Jātaka Aṭṭhakathā-3 6220 Jātaka Aṭṭhakathā-4 6221 Jātaka Aṭṭhakathā-5 6222 Jātaka Aṭṭhakathā-6 6223 Jātaka Aṭṭhakathā-7 6224 Mahāniddesa Aṭṭhakathā 6225 Cūḷaniddesa Aṭṭhakathā 6226 Paṭisambhidāmagga Aṭṭhakathā-1 6227 Paṭisambhidāmagga Aṭṭhakathā-2 6228 Nettippakaraṇa Aṭṭhakathā	6301 Nettippakaraṇa Ṭīkā 6302 Nettivibhāvinī
7101 Dhammasaṅgaṇī Pāḷi 7102 Vibhaṅga Pāḷi 7103 Dhātukathā Pāḷi 7104 Puggalapaññatti Pāḷi 7105 Kathāvatthu Pāḷi 7106 Yamaka Pāḷi-1 7107 Yamaka Pāḷi-2 7108 Yamaka Pāḷi-3 7109 Paṭṭhāna Pāḷi-1 7110 Paṭṭhāna Pāḷi-2 7111 Paṭṭhāna Pāḷi-3 7112 Paṭṭhāna Pāḷi-4 7113 Paṭṭhāna Pāḷi-5	7201 Dhammasaṅgaṇi Aṭṭhakathā 7202 Sammohavinodanī Aṭṭhakathā 7203 Pañcapakaraṇa Aṭṭhakathā	7301 Dhammasaṅgaṇī-mūlaṭīkā 7302 Vibhaṅga-mūlaṭīkā 7303 Pañcapakaraṇa-mūlaṭīkā 7304 Dhammasaṅgaṇī-anuṭīkā 7305 Pañcapakaraṇa-anuṭīkā 7306 Abhidhammāvatāro-nāmarūpaparicchedo 7307 Abhidhammatthasaṅgaho 7308 Abhidhammāvatāra-purāṇaṭīkā 7309 Abhidhammamātikāpāḷi

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Pali-Kanon	Kommentare	Subkommentare	Sonstige
1101 Pārājika Pāḷi 1102 Pācittiya Pāḷi 1103 Mahāvagga Pāḷi (Vinaya) 1104 Cūḷavagga Pāḷi 1105 Parivāra Pāḷi	1201 Pārājikakaṇḍa Aṭṭhakathā-1 1202 Pārājikakaṇḍa Aṭṭhakathā-2 1203 Pācittiya Aṭṭhakathā 1204 Mahāvagga Aṭṭhakathā (Vinaya) 1205 Cūḷavagga Aṭṭhakathā 1206 Parivāra Aṭṭhakathā	1301 Sāratthadīpanī Ṭīkā-1 1302 Sāratthadīpanī Ṭīkā-2 1303 Sāratthadīpanī Ṭīkā-3	1401 Dvemātikāpāḷi 1402 Vinayasaṅgaha Aṭṭhakathā 1403 Vajirabuddhi Ṭīkā 1404 Vimativinodanī Ṭīkā-1 1405 Vimativinodanī Ṭīkā-2 1406 Vinayālaṅkāra Ṭīkā-1 1407 Vinayālaṅkāra Ṭīkā-2 1408 Kaṅkhāvitaraṇīpurāṇa Ṭīkā 1409 Vinayavinicchaya-uttaravinicchaya 1410 Vinayavinicchaya Ṭīkā-1 1411 Vinayavinicchaya Ṭīkā-2 1412 Pācityādiyojanāpāḷi 1413 Khuddasikkhā-mūlasikkhā 8401 Visuddhimagga-1 8402 Visuddhimagga-2 8403 Visuddhimagga-mahāṭīkā-1 8404 Visuddhimagga-mahāṭīkā-2 8405 Visuddhimagga nidānakathā 8406 Dīghanikāya (pu-vi) 8407 Majjhimanikāya (pu-vi) 8408 Saṃyuttanikāya (pu-vi) 8409 Aṅguttaranikāya (pu-vi) 8410 Vinayapiṭaka (pu-vi) 8411 Abhidhammapiṭaka (pu-vi) 8412 Aṭṭhakathā (pu-vi) 8413 Niruttidīpanī 8414 Paramatthadīpanī Saṅgahamahāṭīkāpāṭha 8415 Anudīpanīpāṭha 8416 Paṭṭhānuddesa dīpanīpāṭha 8417 Namakkāraṭīkā 8418 Mahāpaṇāmapāṭha 8419 Lakkhaṇāto buddhathomanāgāthā 8420 Sutavandanā 8421 Kamalāñjali 8422 Jinālaṅkāra 8423 Pajjamadhu 8424 Buddhaguṇagāthāvalī 8425 Cūḷaganthavaṃsa 8427 Sāsanavaṃsa 8426 Mahāvaṃsa 8429 Moggallānabyākaraṇaṃ 8428 Kaccāyanabyākaraṇaṃ 8430 Saddanītippakaraṇaṃ (padamālā) 8431 Saddanītippakaraṇaṃ (dhātumālā) 8432 Padarūpasiddhi 8433 Mogallānapañcikā 8434 Payogasiddhipāṭha 8435 Vuttodayapāṭha 8436 Abhidhānappadīpikāpāṭha 8437 Abhidhānappadīpikāṭīkā 8438 Subodhālaṅkārapāṭha 8439 Subodhālaṅkāraṭīkā 8440 Bālāvatāra gaṇṭhipadatthavinicchayasāra 8446 Kavidappaṇanīti 8447 Nītimañjarī 8445 Dhammanīti 8444 Mahārahanīti 8441 Lokanīti 8442 Suttantanīti 8443 Sūrassatinīti 8450 Cāṇakyanīti 8448 Naradakkhadīpanī 8449 Caturārakkhadīpanī 8451 Rasavāhinī 8452 Sīmavisodhanīpāṭha 8453 Vessantaragīti 8454 Moggallāna vuttivivaraṇapañcikā 8455 Thūpavaṃsa 8456 Dāṭhāvaṃsa 8457 Dhātupāṭhavilāsiniyā 8458 Dhātuvaṃsa 8459 Hatthavanagallavihāravaṃsa 8460 Jinacaritaya 8461 Jinavaṃsadīpaṃ 8462 Telakaṭāhagāthā 8463 Milidaṭīkā 8464 Padamañjarī 8465 Padasādhanaṃ 8466 Saddabindupakaraṇaṃ 8467 Kaccāyanadhātumañjusā 8468 Sāmantakūṭavaṇṇanā
2101 Sīlakkhandhavagga Pāḷi 2102 Mahāvagga Pāḷi (Dīgha) 2103 Pāthikavagga Pāḷi	2201 Sīlakkhandhavagga Aṭṭhakathā 2202 Mahāvagga Aṭṭhakathā (Dīgha) 2203 Pāthikavagga Aṭṭhakathā	2301 Sīlakkhandhavagga Ṭīkā 2302 Mahāvagga Ṭīkā (Dīgha) 2303 Pāthikavagga Ṭīkā 2304 Sīlakkhandhavagga-abhinavaṭīkā-1 2305 Sīlakkhandhavagga-abhinavaṭīkā-2
3101 Mūlapaṇṇāsa Pāḷi 3102 Majjhimapaṇṇāsa Pāḷi 3103 Uparipaṇṇāsa Pāḷi	3201 Mūlapaṇṇāsa Aṭṭhakathā-1 3202 Mūlapaṇṇāsa Aṭṭhakathā-2 3203 Majjhimapaṇṇāsa Aṭṭhakathā 3204 Uparipaṇṇāsa Aṭṭhakathā	3301 Mūlapaṇṇāsa Ṭīkā 3302 Majjhimapaṇṇāsa Ṭīkā 3303 Uparipaṇṇāsa Ṭīkā
4101 Sagāthāvagga Pāḷi 4102 Nidānavagga Pāḷi 4103 Khandhavagga Pāḷi 4104 Saḷāyatanavagga Pāḷi 4105 Mahāvagga Pāḷi (Saṃyutta)	4201 Sagāthāvagga Aṭṭhakathā 4202 Nidānavagga Aṭṭhakathā 4203 Khandhavagga Aṭṭhakathā 4204 Saḷāyatanavagga Aṭṭhakathā 4205 Mahāvagga Aṭṭhakathā (Saṃyutta)	4301 Sagāthāvagga Ṭīkā 4302 Nidānavagga Ṭīkā 4303 Khandhavagga Ṭīkā 4304 Saḷāyatanavagga Ṭīkā 4305 Mahāvagga Ṭīkā (Saṃyutta)
5101 Ekakanipāta Pāḷi 5102 Dukanipāta Pāḷi 5103 Tikanipāta Pāḷi 5104 Catukkanipāta Pāḷi 5105 Pañcakanipāta Pāḷi 5106 Chakkanipāta Pāḷi 5107 Sattakanipāta Pāḷi 5108 Aṭṭhakādinipāta Pāḷi 5109 Navakanipāta Pāḷi 5110 Dasakanipāta Pāḷi 5111 Ekādasakanipāta Pāḷi	5201 Ekakanipāta Aṭṭhakathā 5202 Duka-tika-catukkanipāta Aṭṭhakathā 5203 Pañcaka-chakka-sattakanipāta Aṭṭhakathā 5204 Aṭṭhakādinipāta Aṭṭhakathā	5301 Ekakanipāta Ṭīkā 5302 Duka-tika-catukkanipāta Ṭīkā 5303 Pañcaka-chakka-sattakanipāta Ṭīkā 5304 Aṭṭhakādinipāta Ṭīkā
6101 Khuddakapāṭha Pāḷi 6102 Dhammapada Pāḷi 6103 Udāna Pāḷi 6104 Itivuttaka Pāḷi 6105 Suttanipāta Pāḷi 6106 Vimānavatthu Pāḷi 6107 Petavatthu Pāḷi 6108 Theragāthā Pāḷi 6109 Therīgāthā Pāḷi 6110 Apadāna Pāḷi-1 6111 Apadāna Pāḷi-2 6112 Buddhavaṃsa Pāḷi 6113 Cariyāpiṭaka Pāḷi 6114 Jātaka Pāḷi-1 6115 Jātaka Pāḷi-2 6116 Mahāniddesa Pāḷi 6117 Cūḷaniddesa Pāḷi 6118 Paṭisambhidāmagga Pāḷi 6119 Nettippakaraṇa Pāḷi 6120 Milindapañha Pāḷi 6121 Peṭakopadesa Pāḷi	6201 Khuddakapāṭha Aṭṭhakathā 6202 Dhammapada Aṭṭhakathā-1 6203 Dhammapada Aṭṭhakathā-2 6204 Udāna Aṭṭhakathā 6205 Itivuttaka Aṭṭhakathā 6206 Suttanipāta Aṭṭhakathā-1 6207 Suttanipāta Aṭṭhakathā-2 6208 Vimānavatthu Aṭṭhakathā 6209 Petavatthu Aṭṭhakathā 6210 Theragāthā Aṭṭhakathā-1 6211 Theragāthā Aṭṭhakathā-2 6212 Therīgāthā Aṭṭhakathā 6213 Apadāna Aṭṭhakathā-1 6214 Apadāna Aṭṭhakathā-2 6215 Buddhavaṃsa Aṭṭhakathā 6216 Cariyāpiṭaka Aṭṭhakathā 6217 Jātaka Aṭṭhakathā-1 6218 Jātaka Aṭṭhakathā-2 6219 Jātaka Aṭṭhakathā-3 6220 Jātaka Aṭṭhakathā-4 6221 Jātaka Aṭṭhakathā-5 6222 Jātaka Aṭṭhakathā-6 6223 Jātaka Aṭṭhakathā-7 6224 Mahāniddesa Aṭṭhakathā 6225 Cūḷaniddesa Aṭṭhakathā 6226 Paṭisambhidāmagga Aṭṭhakathā-1 6227 Paṭisambhidāmagga Aṭṭhakathā-2 6228 Nettippakaraṇa Aṭṭhakathā	6301 Nettippakaraṇa Ṭīkā 6302 Nettivibhāvinī
7101 Dhammasaṅgaṇī Pāḷi 7102 Vibhaṅga Pāḷi 7103 Dhātukathā Pāḷi 7104 Puggalapaññatti Pāḷi 7105 Kathāvatthu Pāḷi 7106 Yamaka Pāḷi-1 7107 Yamaka Pāḷi-2 7108 Yamaka Pāḷi-3 7109 Paṭṭhāna Pāḷi-1 7110 Paṭṭhāna Pāḷi-2 7111 Paṭṭhāna Pāḷi-3 7112 Paṭṭhāna Pāḷi-4 7113 Paṭṭhāna Pāḷi-5	7201 Dhammasaṅgaṇi Aṭṭhakathā 7202 Sammohavinodanī Aṭṭhakathā 7203 Pañcapakaraṇa Aṭṭhakathā	7301 Dhammasaṅgaṇī-mūlaṭīkā 7302 Vibhaṅga-mūlaṭīkā 7303 Pañcapakaraṇa-mūlaṭīkā 7304 Dhammasaṅgaṇī-anuṭīkā 7305 Pañcapakaraṇa-anuṭīkā 7306 Abhidhammāvatāro-nāmarūpaparicchedo 7307 Abhidhammatthasaṅgaho 7308 Abhidhammāvatāra-purāṇaṭīkā 7309 Abhidhammamātikāpāḷi

हिंदी
पाली कैनन	कमेंट्री	उप-टिप्पणियाँ	अन्य
1101 पाराजिक पाळि 1102 पाचित्तिय पाळि 1103 महावग्ग पाळि (विनय) 1104 चूळवग्ग पाळि 1105 परिवार पाळि	1201 पाराजिककण्ड अट्ठकथा-1 1202 पाराजिककण्ड अट्ठकथा-2 1203 पाचित्तिय अट्ठकथा 1204 महावग्ग अट्ठकथा (विनय) 1205 चूळवग्ग अट्ठकथा 1206 परिवार अट्ठकथा	1301 सारत्थदीपनी टीका-1 1302 सारत्थदीपनी टीका-2 1303 सारत्थदीपनी टीका-3	1401 द्वेमातिकापाळि 1402 विनयसंगह अट्ठकथा 1403 वजिरबुद्धि टीका 1404 विमतिविनोदनी टीका-1 1405 विमतिविनोदनी टीका-2 1406 विनयालंकार टीका-1 1407 विनयालंकार टीका-2 1408 कंखावितरणीपुराण टीका 1409 विनयविनिच्छय-उत्तरविनिच्छय 1410 विनयविनिच्छय टीका-1 1411 विनयविनिच्छय टीका-2 1412 पाचित्यादियोजनापाळि 1413 खुद्दसिक्खा-मूलसिक्खा 8401 विसुद्धिमग्ग-1 8402 विसुद्धिमग्ग-2 8403 विसुद्धिमग्ग-महाटीका-1 8404 विसुद्धिमग्ग-महाटीका-2 8405 विसुद्धिमग्ग निदानकथा 8406 दीघनिकाय (पु-वि) 8407 मज्झिमनिकाय (पु-वि) 8408 संयुत्तनिकाय (पु-वि) 8409 अङ्गुत्तरनिकाय (पु-वि) 8410 विनयपिटक (पु-वि) 8411 अभिधम्मपिटक (पु-वि) 8412 अट्ठकथा (पु-वि) 8413 निरुत्तिदीपनी 8414 परमत्थदीपनी सङ्गहमहाटीकापाठ 8415 अनुदीपनीपाठ 8416 पट्ठानुद्देस दीपनीपाठ 8417 नमक्कारटीका 8418 महापणामपाठ 8419 लक्खणातो बुद्धथोमनागाथा 8420 सुतवन्दना 8421 कमलाञ्जलि 8422 जिनालंकार 8423 पज्जमधु 8424 बुद्धगुणगाथावली 8425 चूळगन्थवंस 8427 सासनवंस 8426 महावंस 8429 मोग्गल्लानब्याकरणं 8428 कच्चायनब्याकरणं 8430 सद्दनीतिप्पकरणं (पदमाला) 8431 सद्दनीतिप्पकरणं (धातुमाला) 8432 पदरूपसिद्धि 8433 मोग्गल्लानपञ्चिका 8434 पयोगसिद्धिपाठ 8435 वुत्तोदयपाठ 8436 अभिधानप्पदीपिकापाठ 8437 अभिधानप्पदीपिकाटीका 8438 सुबोधालंकारपाठ 8439 सुबोधालंकारटीका 8440 बालावतार गण्ठिपदत्थविनिच्छयसार 8446 कविदप्पणनीति 8447 नीतिमञ्जरी 8445 धम्मनीति 8444 महारहनीति 8441 लोकनीति 8442 सुत्तन्तनीति 8443 सूरस्सतीनीति 8450 चाणक्यनीति 8448 नरदक्खदीपनी 8449 चतुरारक्खदीपनी 8451 रसवाहिनी 8452 सीमविसोधनीपाठ 8453 वेस्सन्तरगीति 8454 मोग्गल्लान वुत्तिविवरणपञ्चिका 8455 थूपवंस 8456 दाठावंस 8457 धातुपाठविलासिनिया 8458 धातुवंस 8459 हत्थवनगल्लविहारवंस 8460 जिनचरितय 8461 जिनवंसदीपं 8462 तेलकटाहगाथा 8463 मिलिदटीका 8464 पदमञ्जरी 8465 पदसाधनं 8466 सद्दबिन्दुपकरणं 8467 कच्चायनधातुमञ्जुसा 8468 सामन्तकूटवण्णना
2101 सीलक्खन्धवग्ग पाळि 2102 महावग्ग पाळि (दीघ) 2103 पाथिकवग्ग पाळि	2201 सीलक्खन्धवग्ग अट्ठकथा 2202 महावग्ग अट्ठकथा (दीघ) 2203 पाथिकवग्ग अट्ठकथा	2301 सीलक्खन्धवग्ग टीका 2302 महावग्ग टीका (दीघ) 2303 पाथिकवग्ग टीका 2304 सीलक्खन्धवग्ग-अभिनवटीका-1 2305 सीलक्खन्धवग्ग-अभिनवटीका-2
3101 मूलपण्णास पाळि 3102 मज्झिमपण्णास पाळि 3103 उपरिपण्णास पाळि	3201 मूलपण्णास अट्ठकथा-1 3202 मूलपण्णास अट्ठकथा-2 3203 मज्झिमपण्णास अट्ठकथा 3204 उपरिपण्णास अट्ठकथा	3301 मूलपण्णास टीका 3302 मज्झिमपण्णास टीका 3303 उपरिपण्णास टीका
4101 सगाथावग्ग पाळि 4102 निदानवग्ग पाळि 4103 खन्धवग्ग पाळि 4104 सळायतनवग्ग पाळि 4105 महावग्ग पाळि (संयुत्त)	4201 सगाथावग्ग अट्ठकथा 4202 निदानवग्ग अट्ठकथा 4203 खन्धवग्ग अट्ठकथा 4204 सळायतनवग्ग अट्ठकथा 4205 महावग्ग अट्ठकथा (संयुत्त)	4301 सगाथावग्ग टीका 4302 निदानवग्ग टीका 4303 खन्धवग्ग टीका 4304 सळायतनवग्ग टीका 4305 महावग्ग टीका (संयुत्त)
5101 एककनिपात पाळि 5102 दुकनिपात पाळि 5103 तिकनिपात पाळि 5104 चतुक्कनिपात पाळि 5105 पञ्चकनिपात पाळि 5106 छक्कनिपात पाळि 5107 सत्तकनिपात पाळि 5108 अट्ठकादिनिपात पाळि 5109 नवकनिपात पाळि 5110 दसकनिपात पाळि 5111 एकादसकनिपात पाळि	5201 एककनिपात अट्ठकथा 5202 दुक-तिक-चतुक्कनिपात अट्ठकथा 5203 पञ्चक-छक्क-सत्तकनिपात अट्ठकथा 5204 अट्ठकादिनिपात अट्ठकथा	5301 एककनिपात टीका 5302 दुक-तिक-चतुक्कनिपात टीका 5303 पञ्चक-छक्क-सत्तकनिपात टीका 5304 अट्ठकादिनिपात टीका
6101 खुद्दकपाठ पाळि 6102 धम्मपद पाळि 6103 उदान पाळि 6104 इतिवुत्तक पाळि 6105 सुत्तनिपात पाळि 6106 विमानवत्थु पाळि 6107 पेतवत्थु पाळि 6108 थेरगाथा पाळि 6109 थेरीगाथा पाळि 6110 अपदान पाळि-1 6111 अपदान पाळि-2 6112 बुद्धवंस पाळि 6113 चरियापिटक पाळि 6114 जातक पाळि-1 6115 जातक पाळि-2 6116 महानिद्देस पाळि 6117 चूळनिद्देस पाळि 6118 पटिसम्भिदामग्ग पाळि 6119 नेत्तिप्पकरण पाळि 6120 मिलिन्दपञ्ह पाळि 6121 पेटकोपदेस पाळि	6201 खुद्दकपाठ अट्ठकथा 6202 धम्मपद अट्ठकथा-1 6203 धम्मपद अट्ठकथा-2 6204 उदान अट्ठकथा 6205 इतिवुत्तक अट्ठकथा 6206 सुत्तनिपात अट्ठकथा-1 6207 सुत्तनिपात अट्ठकथा-2 6208 विमानवत्थु अट्ठकथा 6209 पेतवत्थु अट्ठकथा 6210 थेरगाथा अट्ठकथा-1 6211 थेरगाथा अट्ठकथा-2 6212 थेरीगाथा अट्ठकथा 6213 अपदान अट्ठकथा-1 6214 अपदान अट्ठकथा-2 6215 बुद्धवंस अट्ठकथा 6216 चरियापिटक अट्ठकथा 6217 जातक अट्ठकथा-1 6218 जातक अट्ठकथा-2 6219 जातक अट्ठकथा-3 6220 जातक अट्ठकथा-4 6221 जातक अट्ठकथा-5 6222 जातक अट्ठकथा-6 6223 जातक अट्ठकथा-7 6224 महानिद्देस अट्ठकथा 6225 चूळनिद्देस अट्ठकथा 6226 पटिसम्भिदामग्ग अट्ठकथा-1 6227 पटिसम्भिदामग्ग अट्ठकथा-2 6228 नेत्तिप्पकरण अट्ठकथा	6301 नेत्तिप्पकरण टीका 6302 नेत्तिविभाविनी
7101 धम्मसङ्गणी पाळि 7102 विभङ्ग पाळि 7103 धातुकथा पाळि 7104 पुग्गलपञ्ञत्ति पाळि 7105 कथावत्थु पाळि 7106 यमक पाळि-1 7107 यमक पाळि-2 7108 यमक पाळि-3 7109 पट्ठान पाळि-1 7110 पट्ठान पाळि-2 7111 पट्ठान पाळि-3 7112 पट्ठान पाळि-4 7113 पट्ठान पाळि-5	7201 धम्मसङ्गणि अट्ठकथा 7202 सम्मोहविनोदनी अट्ठकथा 7203 पञ्चपकरण अट्ठकथा	7301 धम्मसङ्गणी-मूलटीका 7302 विभङ्ग-मूलटीका 7303 पञ्चपकरण-मूलटीका 7304 धम्मसङ्गणी-अनुटीका 7305 पञ्चपकरण-अनुटीका 7306 अभिधम्मावतारो-नामरूपपरिच्छेदो 7307 अभिधम्मत्थसङ्गहो 7308 अभिधम्मावतार-पुराणटीका 7309 अभिधम्ममातिकापाळि

Indonesia
Kanon Pali	Komentar	Sub-komentar	Lainnya
1101 Pārājika Pāḷi 1102 Pācittiya Pāḷi 1103 Mahāvagga Pāḷi (Vinaya) 1104 Cūḷavagga Pāḷi 1105 Parivāra Pāḷi	1201 Pārājikakaṇḍa Aṭṭhakathā-1 1202 Pārājikakaṇḍa Aṭṭhakathā-2 1203 Pācittiya Aṭṭhakathā 1204 Mahāvagga Aṭṭhakathā (Vinaya) 1205 Cūḷavagga Aṭṭhakathā 1206 Parivāra Aṭṭhakathā	1301 Sāratthadīpanī Ṭīkā-1 1302 Sāratthadīpanī Ṭīkā-2 1303 Sāratthadīpanī Ṭīkā-3	1401 Dvemātikāpāḷi 1402 Vinayasaṅgaha Aṭṭhakathā 1403 Vajirabuddhi Ṭīkā 1404 Vimativinodanī Ṭīkā-1 1405 Vimativinodanī Ṭīkā-2 1406 Vinayālaṅkāra Ṭīkā-1 1407 Vinayālaṅkāra Ṭīkā-2 1408 Kaṅkhāvitaraṇīpurāṇa Ṭīkā 1409 Vinayavinicchaya-uttaravinicchaya 1410 Vinayavinicchaya Ṭīkā-1 1411 Vinayavinicchaya Ṭīkā-2 1412 Pācityādiyojanāpāḷi 1413 Khuddasikkhā-mūlasikkhā 8401 Visuddhimagga-1 8402 Visuddhimagga-2 8403 Visuddhimagga-mahāṭīkā-1 8404 Visuddhimagga-mahāṭīkā-2 8405 Visuddhimagga nidānakathā 8406 Dīghanikāya (pu-vi) 8407 Majjhimanikāya (pu-vi) 8408 Saṃyuttanikāya (pu-vi) 8409 Aṅguttaranikāya (pu-vi) 8410 Vinayapiṭaka (pu-vi) 8411 Abhidhammapiṭaka (pu-vi) 8412 Aṭṭhakathā (pu-vi) 8413 Niruttidīpanī 8414 Paramatthadīpanī Saṅgahamahāṭīkāpāṭha 8415 Anudīpanīpāṭha 8416 Paṭṭhānuddesa dīpanīpāṭha 8417 Namakkāraṭīkā 8418 Mahāpaṇāmapāṭha 8419 Lakkhaṇāto buddhathomanāgāthā 8420 Sutavandanā 8421 Kamalāñjali 8422 Jinālaṅkāra 8423 Pajjamadhu 8424 Buddhaguṇagāthāvalī 8425 Cūḷaganthavaṃsa 8427 Sāsanavaṃsa 8426 Mahāvaṃsa 8429 Moggallānabyākaraṇaṃ 8428 Kaccāyanabyākaraṇaṃ 8430 Saddanītippakaraṇaṃ (padamālā) 8431 Saddanītippakaraṇaṃ (dhātumālā) 8432 Padarūpasiddhi 8433 Mogallānapañcikā 8434 Payogasiddhipāṭha 8435 Vuttodayapāṭha 8436 Abhidhānappadīpikāpāṭha 8437 Abhidhānappadīpikāṭīkā 8438 Subodhālaṅkārapāṭha 8439 Subodhālaṅkāraṭīkā 8440 Bālāvatāra gaṇṭhipadatthavinicchayasāra 8446 Kavidappaṇanīti 8447 Nītimañjarī 8445 Dhammanīti 8444 Mahārahanīti 8441 Lokanīti 8442 Suttantanīti 8443 Sūrassatinīti 8450 Cāṇakyanīti 8448 Naradakkhadīpanī 8449 Caturārakkhadīpanī 8451 Rasavāhinī 8452 Sīmavisodhanīpāṭha 8453 Vessantaragīti 8454 Moggallāna vuttivivaraṇapañcikā 8455 Thūpavaṃsa 8456 Dāṭhāvaṃsa 8457 Dhātupāṭhavilāsiniyā 8458 Dhātuvaṃsa 8459 Hatthavanagallavihāravaṃsa 8460 Jinacaritaya 8461 Jinavaṃsadīpaṃ 8462 Telakaṭāhagāthā 8463 Milidaṭīkā 8464 Padamañjarī 8465 Padasādhanaṃ 8466 Saddabindupakaraṇaṃ 8467 Kaccāyanadhātumañjusā 8468 Sāmantakūṭavaṇṇanā
2101 Sīlakkhandhavagga Pāḷi 2102 Mahāvagga Pāḷi (Dīgha) 2103 Pāthikavagga Pāḷi	2201 Sīlakkhandhavagga Aṭṭhakathā 2202 Mahāvagga Aṭṭhakathā (Dīgha) 2203 Pāthikavagga Aṭṭhakathā	2301 Sīlakkhandhavagga Ṭīkā 2302 Mahāvagga Ṭīkā (Dīgha) 2303 Pāthikavagga Ṭīkā 2304 Sīlakkhandhavagga-abhinavaṭīkā-1 2305 Sīlakkhandhavagga-abhinavaṭīkā-2
3101 Mūlapaṇṇāsa Pāḷi 3102 Majjhimapaṇṇāsa Pāḷi 3103 Uparipaṇṇāsa Pāḷi	3201 Mūlapaṇṇāsa Aṭṭhakathā-1 3202 Mūlapaṇṇāsa Aṭṭhakathā-2 3203 Majjhimapaṇṇāsa Aṭṭhakathā 3204 Uparipaṇṇāsa Aṭṭhakathā	3301 Mūlapaṇṇāsa Ṭīkā 3302 Majjhimapaṇṇāsa Ṭīkā 3303 Uparipaṇṇāsa Ṭīkā
4101 Sagāthāvagga Pāḷi 4102 Nidānavagga Pāḷi 4103 Khandhavagga Pāḷi 4104 Saḷāyatanavagga Pāḷi 4105 Mahāvagga Pāḷi (Saṃyutta)	4201 Sagāthāvagga Aṭṭhakathā 4202 Nidānavagga Aṭṭhakathā 4203 Khandhavagga Aṭṭhakathā 4204 Saḷāyatanavagga Aṭṭhakathā 4205 Mahāvagga Aṭṭhakathā (Saṃyutta)	4301 Sagāthāvagga Ṭīkā 4302 Nidānavagga Ṭīkā 4303 Khandhavagga Ṭīkā 4304 Saḷāyatanavagga Ṭīkā 4305 Mahāvagga Ṭīkā (Saṃyutta)
5101 Ekakanipāta Pāḷi 5102 Dukanipāta Pāḷi 5103 Tikanipāta Pāḷi 5104 Catukkanipāta Pāḷi 5105 Pañcakanipāta Pāḷi 5106 Chakkanipāta Pāḷi 5107 Sattakanipāta Pāḷi 5108 Aṭṭhakādinipāta Pāḷi 5109 Navakanipāta Pāḷi 5110 Dasakanipāta Pāḷi 5111 Ekādasakanipāta Pāḷi	5201 Ekakanipāta Aṭṭhakathā 5202 Duka-tika-catukkanipāta Aṭṭhakathā 5203 Pañcaka-chakka-sattakanipāta Aṭṭhakathā 5204 Aṭṭhakādinipāta Aṭṭhakathā	5301 Ekakanipāta Ṭīkā 5302 Duka-tika-catukkanipāta Ṭīkā 5303 Pañcaka-chakka-sattakanipāta Ṭīkā 5304 Aṭṭhakādinipāta Ṭīkā
6101 Khuddakapāṭha Pāḷi 6102 Dhammapada Pāḷi 6103 Udāna Pāḷi 6104 Itivuttaka Pāḷi 6105 Suttanipāta Pāḷi 6106 Vimānavatthu Pāḷi 6107 Petavatthu Pāḷi 6108 Theragāthā Pāḷi 6109 Therīgāthā Pāḷi 6110 Apadāna Pāḷi-1 6111 Apadāna Pāḷi-2 6112 Buddhavaṃsa Pāḷi 6113 Cariyāpiṭaka Pāḷi 6114 Jātaka Pāḷi-1 6115 Jātaka Pāḷi-2 6116 Mahāniddesa Pāḷi 6117 Cūḷaniddesa Pāḷi 6118 Paṭisambhidāmagga Pāḷi 6119 Nettippakaraṇa Pāḷi 6120 Milindapañha Pāḷi 6121 Peṭakopadesa Pāḷi	6201 Khuddakapāṭha Aṭṭhakathā 6202 Dhammapada Aṭṭhakathā-1 6203 Dhammapada Aṭṭhakathā-2 6204 Udāna Aṭṭhakathā 6205 Itivuttaka Aṭṭhakathā 6206 Suttanipāta Aṭṭhakathā-1 6207 Suttanipāta Aṭṭhakathā-2 6208 Vimānavatthu Aṭṭhakathā 6209 Petavatthu Aṭṭhakathā 6210 Theragāthā Aṭṭhakathā-1 6211 Theragāthā Aṭṭhakathā-2 6212 Therīgāthā Aṭṭhakathā 6213 Apadāna Aṭṭhakathā-1 6214 Apadāna Aṭṭhakathā-2 6215 Buddhavaṃsa Aṭṭhakathā 6216 Cariyāpiṭaka Aṭṭhakathā 6217 Jātaka Aṭṭhakathā-1 6218 Jātaka Aṭṭhakathā-2 6219 Jātaka Aṭṭhakathā-3 6220 Jātaka Aṭṭhakathā-4 6221 Jātaka Aṭṭhakathā-5 6222 Jātaka Aṭṭhakathā-6 6223 Jātaka Aṭṭhakathā-7 6224 Mahāniddesa Aṭṭhakathā 6225 Cūḷaniddesa Aṭṭhakathā 6226 Paṭisambhidāmagga Aṭṭhakathā-1 6227 Paṭisambhidāmagga Aṭṭhakathā-2 6228 Nettippakaraṇa Aṭṭhakathā	6301 Nettippakaraṇa Ṭīkā 6302 Nettivibhāvinī
7101 Dhammasaṅgaṇī Pāḷi 7102 Vibhaṅga Pāḷi 7103 Dhātukathā Pāḷi 7104 Puggalapaññatti Pāḷi 7105 Kathāvatthu Pāḷi 7106 Yamaka Pāḷi-1 7107 Yamaka Pāḷi-2 7108 Yamaka Pāḷi-3 7109 Paṭṭhāna Pāḷi-1 7110 Paṭṭhāna Pāḷi-2 7111 Paṭṭhāna Pāḷi-3 7112 Paṭṭhāna Pāḷi-4 7113 Paṭṭhāna Pāḷi-5	7201 Dhammasaṅgaṇi Aṭṭhakathā 7202 Sammohavinodanī Aṭṭhakathā 7203 Pañcapakaraṇa Aṭṭhakathā	7301 Dhammasaṅgaṇī-mūlaṭīkā 7302 Vibhaṅga-mūlaṭīkā 7303 Pañcapakaraṇa-mūlaṭīkā 7304 Dhammasaṅgaṇī-anuṭīkā 7305 Pañcapakaraṇa-anuṭīkā 7306 Abhidhammāvatāro-nāmarūpaparicchedo 7307 Abhidhammatthasaṅgaho 7308 Abhidhammāvatāra-purāṇaṭīkā 7309 Abhidhammamātikāpāḷi

日文
パーリ仏典	註釈書	副註釈書	その他
1101 パーラージカ・パーリ 1102 パーチッティヤ・パーリ 1103 マハーヴァッガ・パーリ（ヴィナヤ） 1104 チューラヴァッガ・パーリ 1105 パリヴァーラ・パーリ	1201 パーラージカカンダ・アッタカター-1 1202 パーラージカカンダ・アッタカター-2 1203 パーチッティヤ・アッタカター 1204 マハーヴァッガ・アッタカター（ヴィナヤ） 1205 チューラヴァッガ・アッタカター 1206 パリヴァーラ・アッタカター	1301 サーラッタディーパニー・ティーカー-1 1302 サーラッタディーパニー・ティーカー-2 1303 サーラッタディーパニー・ティーカー-3	1401 ドヴェマーティカー・パーリ 1402 ヴィナヤサンガハ・アッタカター 1403 ヴァジラブッディ・ティーカー 1404 ヴィマティヴィノーダニー・ティーカー-1 1405 ヴィマティヴィノーダニー・ティーカー-2 1406 ヴィナヤーランカーラ・ティーカー-1 1407 ヴィナヤーランカーラ・ティーカー-2 1408 カンカーウィタラニープラーナ・ティーカー 1409 ヴィナヤヴィニッチャヤ-ウッタラヴィニッチャヤ 1410 ヴィナヤヴィニッチャヤ・ティーカー-1 1411 ヴィナヤヴィニッチャヤ・ティーカー-2 1412 パーチッティヤーディヨージャナー・パーリ 1413 クッダシッカー-ムーラシッカー 8401 ヴィスッディマッガ-1 8402 ヴィスッディマッガ-2 8403 ヴィスッディマッガ・マハーティーカー-1 8404 ヴィスッディマッガ・マハーティーカー-2 8405 ヴィスッディマッガ・ニダーナカター 8406 ディーガニカーヤ（プ・ヴィ） 8407 マッジマニカーヤ（プ・ヴィ） 8408 サンユッタニカーヤ（プ・ヴィ） 8409 アングッタラニカーヤ（プ・ヴィ） 8410 ヴィナヤピタカ（プ・ヴィ） 8411 アビダンマピタカ（プ・ヴィ） 8412 アッタカター（プ・ヴィ） 8413 ニルッティディーパニー 8414 パラマッタディーパニー・サンガハマハーティカーパータ 8415 アヌディーパニーパータ 8416 パッターヌッデーサ・ディーパニーパータ 8417 ナマッカラ・ティーカー 8418 マハーパナーマ・パータ 8419 ラッカナート・ブッダトーマナーガーター 8420 スタヴァンダナー 8421 カマラーニャジャリ 8422 ジナランカーラ 8423 パッジャマドゥ 8424 ブッダグナガーター・ヴァリー 8425 チューラガンタヴァンサ 8427 サーサナヴァンサ 8426 マハーヴァンサ 8429 モッガラーナ・ビャーカラナン 8428 カッチャーヤナ・ビャーカラナン 8430 サッダニーティッパカラナン（パダマーラー） 8431 サッダニーティッパカラナン（ダートゥマーラー） 8432 パダルーパシッディ 8433 モッガラーナ・パンチカー 8434 パヨーガシッディ・パータ 8435 ヴットーダヤ・パータ 8436 アビダーナッパディーピカー・パータ 8437 アビダーナッパディーピカー・ティーカー 8438 スボーダーランカーラ・パータ 8439 スボーダーランカーラ・ティーカー 8440 バーラーヴァターラ・ガンティパダッタヴィニッチャヤサーラ 8446 カヴィダッパナニーティ 8447 ニーティマンジャリー 8445 ダンマニーティ 8444 マハーラハニーティ 8441 ローカニーティ 8442 スタンタニーティ 8443 スーラッサティニーティ 8450 チャーナキャニーティ 8448 ナラダッカディーパニー 8449 チャトゥラーラッカディーパニー 8451 ラサヴァーヒニー 8452 シーマヴィソーダニー・パータ 8453 ヴェッサンタラ・ギーティ 8454 モッガラーナ・ヴッティヴィヴァラナパンチカー 8455 トゥーパヴァンサ 8456 ダーターヴァンサ 8457 ダートゥパータヴィラーヴィシニヤー 8458 ダートゥヴァンサ 8459 ハッタヴァナッガラヴィハーラヴァンサ 8460 ジナチャリタヤ 8461 ジナヴァンサディーパン 8462 テーラカターガーター 8463 ミリダ・ティーカー 8464 パダマンジャリー 8465 パダサーダナン 8466 サッダビンドゥパカラナン 8467 カッチャーヤナ・ダートゥマンジューサー 8468 サーマンタクータ・ヴァンナナー
2101 シーラッカンダワッガ・パーリ 2102 マハーワッガ・パーリ（ディーガ） 2103 パーティカワッガ・パーリ	2201 シーラッカンダワッガ・アッタカター 2202 マハーワッガ・アッタカター（ディーガ） 2203 パーティカワッガ・アッタカター	2301 シーラッカンダワッガ・ティーカー 2302 マハーワッガ・ティーカー（ディーガ） 2303 パーティカワッガ・ティーカー 2304 シーラッカンダワッガ・アビナワティーカー-1 2305 シーラッカンダワッガ・アビナワティーカー-2
3101 ムーラパンナーサ・パーリ 3102 マッジマパンナーサ・パーリ 3103 ウパリパンナーサ・パーリ	3201 ムーラパンナーサ・アッタカター-1 3202 ムーラパンナーサ・アッタカター-2 3203 マッジマパンナーサ・アッタカター 3204 ウパリパンナーサ・アッタカター	3301 ムーラパンナーサ・ティーカー 3302 マッジマパンナーサ・ティーカー 3303 ウパリパンナーサ・ティーカー
4101 サガーター・ワッガ・パーリ 4102 ニダーナ・ワッガ・パーリ 4103 カンダ・ワッガ・パーリ 4104 サラーヤタナ・ワッガ・パーリ 4105 マハーワッガ・パーリ（サンユッタ）	4201 サガーター・ワッガ・アッタカター 4202 ニダーナ・ワッガ・アッタカター 4203 カンダ・ワッガ・アッタカター 4204 サラーヤタナ・ワッガ・アッタカター 4205 マハーワッガ・アッタカター（サンユッタ）	4301 サガーター・ワッガ・ティーカー 4302 ニダーナ・ワッガ・ティーカー 4303 カンダ・ワッガ・ティーカー 4304 サラーヤタナ・ワッガ・ティーカー 4305 マハーワッガ・ティーカー（サンユッタ）
5101 エーカカニパータ・パーリ 5102 ドゥカニパータ・パーリ 5103 ティカニパータ・パーリ 5104 チャトゥッカニパータ・パーリ 5105 パンチャカニパータ・パーリ 5106 チャッカニパータ・パーリ 5107 サッタカニパータ・パーリ 5108 アッタカーディニパータ・パーリ 5109 ナヴァカニパータ・パーリ 5110 ダサカニパータ・パーリ 5111 エーカーダサカニパータ・パーリ	5201 エーカカニパータ・アッタカター 5202 ドゥカ・ティカ・チャトゥッカニパータ・アッタカター 5203 パンチャカ・チャッカ・サッタカニパータ・アッタカター 5204 アッタカーディニパータ・アッタカター	5301 エーカカニパータ・ティーカー 5302 ドゥカ・ティカ・チャトゥッカニパータ・ティーカー 5303 パンチャカ・チャッカ・サッタカニパータ・ティーカー 5304 アッタカーディニパータ・ティーカー
6101 クッダカパータ・パーリ 6102 ダンマパダ・パーリ 6103 ウダーナ・パーリ 6104 イティヴッタカ・パーリ 6105 スッタニパータ・パーリ 6106 ヴィマーナヴァットゥ・パーリ 6107 ペーヴァットゥ・パーリ 6108 テーラガーター・パーリ 6109 テーリーガーター・パーリ 6110 アパダーナ・パーリ-1 6111 アパダーナ・パーリ-2 6112 ブッダヴァンサ・パーリ 6113 チャリヤーピタカ・パーリ 6114 ジャータカ・パーリ-1 6115 ジャータカ・パーリ-2 6116 マハーニッデーサ・パーリ 6117 チューラニッデーサ・パーリ 6118 パティサンビダーマッガ・パーリ 6119 ネッティッパカラナ・パーリ 6120 ミリンダパンハ・パーリ 6121 ペータコーパデーサ・パーリ	6201 クッダカパータ・アッタカター 6202 ダンマパダ・アッタカター-1 6203 ダンマパダ・アッタカター-2 6204 ウダーナ・アッタカター 6205 イティヴッタカ・アッタカター 6206 スッタニパータ・アッタカター-1 6207 スッタニパータ・アッタカター-2 6208 ヴィマーナヴァットゥ・アッタカター 6209 ペータヴァットゥ・アッタカター 6210 テーラガーター・アッタカター-1 6211 テーラガーター・アッタカター-2 6212 テーリーガーター・アッタカター 6213 アパダーナ・アッタカター-1 6214 アパダーナ・アッタカター-2 6215 ブッダヴァンサ・アッタカター 6216 チャリヤーピタカ・アッタカター 6217 ジャータカ・アッタカター-1 6218 ジャータカ・アッタカター-2 6219 ジャータカ・アッタカター-3 6220 ジャータカ・アッタカター-4 6221 ジャータカ・アッタカター-5 6222 ジャータカ・アッタカター-6 6223 ジャータカ・アッタカター-7 6224 マハーニッデーサ・アッタカター 6225 チューラニッデーサ・アッタカター 6226 パティサンビダーマッガ・アッタカター-1 6227 パティサンビダーマッガ・アッタカター-2 6228 ネッティッパカラナ・アッタカター	6301 ネッティッパカラナ・ティーカー 6302 ネッティヴィバーヴィニー
7101 ダンマサンガニー・パーリ 7102 ヴィバンガ・パーリ 7103 ダートゥカター・パーリ 7104 プッガラパンニャッティ・パーリ 7105 カター・ヴァットゥ・パーリ 7106 ヤマカ・パーリ-1 7107 ヤマカ・パーリ-2 7108 ヤマカ・パーリ-3 7109 パッターナ・パーリ-1 7110 パッターナ・パーリ-2 7111 パッターナ・パーリ-3 7112 パッターナ・パーリ-4 7113 パッターナ・パーリ-5	7201 ダンマサンガニ・アッタカター 7202 サンモーハヴィノーダニー・アッタカター 7203 パンチャパカラナ・アッタカター	7301 ダンマサンガニー・ムーラティーカー 7302 ヴィバンガ・ムーラティーカー 7303 パンチャパカラナ・ムーラティーカー 7304 ダンマサンガニー・アヌティーカー 7305 パンチャパカラナ・アヌティーカー 7306 アビダンマーヴァターロ・ナーマルーパパリッチェード 7307 アビダンマッタ・サンガホ 7308 アビダンマーヴァターラ・プラーナティーカー 7309 アビダンマ・マーティカーパーリ

ខ្មែរ
ព្រះត្រៃបិដកបាលី	អដ្ឋកថា	ដីកា	ផ្សេងទៀត
1101 បារាជិកបាឡិ 1102 បាចិត្តិយបាឡិ 1103 មហាវគ្គបាឡិ (វិន័យ) 1104 ចូឡវគ្គបាឡិ 1105 បរិវារបាឡិ	1201 បារាជិកកណ្ឌអដ្ឋកថា-១ 1202 បារាជិកកណ្ឌអដ្ឋកថា-២ 1203 បាចិត្តិយអដ្ឋកថា 1204 មហាវគ្គអដ្ឋកថា (វិន័យ) 1205 ចូឡវគ្គអដ្ឋកថា 1206 បរិវារអដ្ឋកថា	1301 សារត្ថទីបនីដីកា-១ 1302 សារត្ថទីបនីដីកា-២ 1303 សារត្ថទីបនីដីកា-៣	1401 ទ្វេមាតិកាបាឡិ 1402 វិនយសង្គហអដ្ឋកថា 1403 វជិរពុទ្ធិដីកា 1404 វិមតិវិនោទនីដីកា-១ 1405 វិមតិវិនោទនីដីកា-២ 1406 វិនយាលង្ការដីកា-១ 1407 វិនយាលង្ការដីកា-២ 1408 កង្ខាវិតរណីបុរាណដីកា 1409 វិនយវិនិច្ឆយ-ឧត្តរវិនិច្ឆយ 1410 វិនយវិនិច្ឆយដីកា-១ 1411 វិនយវិនិច្ឆយដីកា-២ 1412 បាចិត្យាទិយោជនាបាឡិ 1413 ខុទ្ទសិក្ខា-មូលសិក្ខា 8401 វិសុទ្ធិមគ្គ-១ 8402 វិសុទ្ធិមគ្គ-២ 8403 វិសុទ្ធិមគ្គ-មហាដីកា-១ 8404 វិសុទ្ធិមគ្គ-មហាដីកា-២ 8405 វិសុទ្ធិមគ្គ និទានកថា 8406 ទីឃនិកាយ (បុ-វិ) 8407 មជ្ឈិមនិកាយ (បុ-វិ) 8408 សំយុត្តនិកាយ (បុ-វិ) 8409 អង្គុត្តរនិកាយ (បុ-វិ) 8410 វិនយបិដក (បុ-វិ) 8411 អភិធម្មបិដក (បុ-វិ) 8412 អដ្ឋកថា (បុ-វិ) 8413 និរុត្តិទីបនី 8414 បរមត្ថទីបនី សង្គហមហាដីកាបាឋ 8415 អនុទីបនីបាឋ 8416 បដ្ឋានុទ្ទេស ទីបនីបាឋ 8417 នមក្ការដីកា 8418 មហាបណាមបាឋ 8419 លក្ខណាតោ ពុទ្ធថោមនាគាថា 8420 សុតវន្ទនា 8421 កមលាញ្ជលិ 8422 ជិនាលង្ការ 8423 បជ្ជមធុ 8424 ពុទ្ធគុណគាថាវលី 8425 ចូឡគន្ថវង្ស 8427 សាសនវង្ស 8426 មហាវង្ស 8429 មោគ្គល្លានព្យាករណំ 8428 កច្ចាយនព្យាករណំ 8430 សទ្ទនីតិប្បករណំ (បទមាលា) 8431 សទ្ទនីតិប្បករណំ (ធាតុមាលា) 8432 បទរូបសិទ្ធិ 8433 មោគ្គល្លានបញ្ចិកា 8434 បយោគសិទ្ធិបាឋ 8435 វុត្តោទយបាឋ 8436 អភិធានប្បទីបិកាបាឋ 8437 អភិធានប្បទីបិកាដីកា 8438 សុពោធាលង្ការបាឋ 8439 សុពោធាលង្ការដីកា 8440 បាលាវតារ គណ្ឋិបទត្ថវិនិច្ឆយសារ 8446 កវិទប្បណនីតិ 8447 នីតិមញ្ជរី 8445 ធម្មនីតិ 8444 មហារហនីតិ 8441 លោកនីតិ 8442 សុត្តន្តនីតិ 8443 សូរស្សតិនីតិ 8450 ចាណក្យនីតិ 8448 នរទក្ខទីបនី 8449 ចតុរារក្ខទីបនី 8451 រសវាហិនី 8452 សីមវិសោធនីបាឋ 8453 វេស្សន្តរគីតិ 8454 មោគ្គល្លាន វុត្តិវិវរណបញ្ចិកា 8455 ថូបវង្ស 8456 ទាឋាវង្ស 8457 ធាតុបាឋវិលាសិនិយា 8458 ធាតុវង្ស 8459 ហត្ថវនគល្លវិហារវង្ស 8460 ជិនចរិតយ 8461 ជិនវង្សទីបំ 8462 តេលកដាហគាថា 8463 មិលិទដីកា 8464 បទមញ្ជរី 8465 បទសាធនំ 8466 សទ្ទពិន្ទុបករណំ 8467 កច្ចាយនធាតុមញ្ជុសា 8468 សាមន្តកូដវណ្ណនា
2101 សីលក្ខន្ធវគ្គបាឡិ 2102 មហាវគ្គបាឡិ (ទីឃ) 2103 បាថិកវគ្គបាឡិ	2201 សីលក្ខន្ធវគ្គអដ្ឋកថា 2202 មហាវគ្គអដ្ឋកថា (ទីឃ) 2203 បាថិកវគ្គអដ្ឋកថា	2301 សីលក្ខន្ធវគ្គដីកា 2302 មហាវគ្គដីកា (ទីឃ) 2303 បាថិកវគ្គដីកា 2304 សីលក្ខន្ធវគ្គ-អភិនវដីកា-១ 2305 សីលក្ខន្ធវគ្គ-អភិនវដីកា-២
3101 មូលបណ្ណាសបាឡិ 3102 មជ្ឈិមបណ្ណាសបាឡិ 3103 ឧបរិបណ្ណាសបាឡិ	3201 មូលបណ្ណាសអដ្ឋកថា-១ 3202 មូលបណ្ណាសអដ្ឋកថា-២ 3203 មជ្ឈិមបណ្ណាសអដ្ឋកថា 3204 ឧបរិបណ្ណាសអដ្ឋកថា	3301 មូលបណ្ណាសដីកា 3302 មជ្ឈិមបណ្ណាសដីកា 3303 ឧបរិបណ្ណាសដីកា
4101 សគាថាវគ្គបាឡិ 4102 និទានវគ្គបាឡិ 4103 ខន្ធវគ្គបាឡិ 4104 សឡាយតនវគ្គបាឡិ 4105 មហាវគ្គបាឡិ (សំយុត្ត)	4201 សគាថាវគ្គអដ្ឋកថា 4202 និទានវគ្គអដ្ឋកថា 4203 ខន្ធវគ្គអដ្ឋកថា 4204 សឡាយតនវគ្គអដ្ឋកថា 4205 មហាវគ្គអដ្ឋកថា (សំយុត្ត)	4301 សគាថាវគ្គដីកា 4302 និទានវគ្គដីកា 4303 ខន្ធវគ្គដីកា 4304 សឡាយតនវគ្គដីកា 4305 មហាវគ្គដីកា (សំយុត្ត)
5101 ឯកកនិបាតបាឡិ 5102 ទុកនិបាតបាឡិ 5103 តិកនិបាតបាឡិ 5104 ចតុក្កនិបាតបាឡិ 5105 បញ្ចកនិបាតបាឡិ 5106 ឆក្កនិបាតបាឡិ 5107 សត្តកនិបាតបាឡិ 5108 អដ្ឋកាទិនិបាតបាឡិ 5109 នវកនិបាតបាឡិ 5110 ទសកនិបាតបាឡិ 5111 ឯកាទសកនិបាតបាឡិ	5201 ឯកកនិបាតអដ្ឋកថា 5202 ទុក-តិក-ចតុក្កនិបាតអដ្ឋកថា 5203 បញ្ចក-ឆក្ក-សត្តកនិបាតអដ្ឋកថា 5204 អដ្ឋកាទិនិបាតអដ្ឋកថា	5301 ឯកកនិបាតដីកា 5302 ទុក-តិក-ចតុក្កនិបាតដីកា 5303 បញ្ចក-ឆក្ក-សត្តកនិបាតដីកា 5304 អដ្ឋកាទិនិបាតដីកា
6101 ខុទ្ទកបាឋបាឡិ 6102 ធម្មបទបាឡិ 6103 ឧទានបាឡិ 6104 ឥតិវុត្តកបាឡិ 6105 សុត្តនិបាតបាឡិ 6106 វិមានវត្ថុបាឡិ 6107 បេតវត្ថុបាឡិ 6108 ថេរគាថាបាឡិ 6109 ថេរីគាថាបាឡិ 6110 អបទានបាឡិ-១ 6111 អបទានបាឡិ-២ 6112 ពុទ្ធវង្សបាឡិ 6113 ចរិយាបិដកបាឡិ 6114 ជាតកបាឡិ-១ 6115 ជាតកបាឡិ-២ 6116 មហានិទ្ទេសបាឡិ 6117 ចូឡនិទ្ទេសបាឡិ 6118 បដិសម្ភិទាមគ្គបាឡិ 6119 នេត្តិប្បករណបាឡិ 6120 មិលិន្ទបញ្ហាបាឡិ 6121 បេដកោបទេសបាឡិ	6201 ខុទ្ទកបាឋអដ្ឋកថា 6202 ធម្មបទអដ្ឋកថា-១ 6203 ធម្មបទអដ្ឋកថា-២ 6204 ឧទានអដ្ឋកថា 6205 ឥតិវុត្តកអដ្ឋកថា 6206 សុត្តនិបាតអដ្ឋកថា-១ 6207 សុត្តនិបាតអដ្ឋកថា-២ 6208 វិមានវត្ថុអដ្ឋកថា 6209 បេតវត្ថុអដ្ឋកថា 6210 ថេរគាថាអដ្ឋកថា-១ 6211 ថេរគាថាអដ្ឋកថា-២ 6212 ថេរីគាថាអដ្ឋកថា 6213 អបទានអដ្ឋកថា-១ 6214 អបទានអដ្ឋកថា-២ 6215 ពុទ្ធវង្សអដ្ឋកថា 6216 ចរិយាបិដកអដ្ឋកថា 6217 ជាតកអដ្ឋកថា-១ 6218 ជាតកអដ្ឋកថា-២ 6219 ជាតកអដ្ឋកថា-៣ 6220 ជាតកអដ្ឋកថា-៤ 6221 ជាតកអដ្ឋកថា-៥ 6222 ជាតកអដ្ឋកថា-៦ 6223 ជាតកអដ្ឋកថា-៧ 6224 មហានិទ្ទេសអដ្ឋកថា 6225 ចូឡនិទ្ទេសអដ្ឋកថា 6226 បដិសម្ភិទាមគ្គអដ្ឋកថា-១ 6227 បដិសម្ភិទាមគ្គអដ្ឋកថា-២ 6228 នេត្តិប្បករណអដ្ឋកថា	6301 នេត្តិប្បករណដីកា 6302 នេត្តិវិភាវិនី
7101 ធម្មសង្គណីបាឡិ 7102 វិភង្គបាឡិ 7103 ធាតុកថាបាឡិ 7104 បុគ្គលបញ្ញត្តិបាឡិ 7105 កថាវត្ថុបាឡិ 7106 យមកបាឡិ-១ 7107 យមកបាឡិ-២ 7108 យមកបាឡិ-៣ 7109 បដ្ឋានបាឡិ-១ 7110 បដ្ឋានបាឡិ-២ 7111 បដ្ឋានបាឡិ-៣ 7112 បដ្ឋានបាឡិ-៤ 7113 បដ្ឋានបាឡិ-៥	7201 ធម្មសង្គណិអដ្ឋកថា 7202 សម្មោហវិនោទនីអដ្ឋកថា 7203 បញ្ចបករណអដ្ឋកថា	7301 ធម្មសង្គណី-មូលដីកា 7302 វិភង្គ-មូលដីកា 7303 បញ្ចបករណ-មូលដីកា 7304 ធម្មសង្គណី-អនុដីកា 7305 បញ្ចបករណ-អនុដីកា 7306 អភិធម្មាវតារោ-នាមរូបបរិច្ឆេទោ 7307 អភិធម្មត្ថសង្គហោ 7308 អភិធម្មាវតារ-បុរាណដីកា 7309 អភិធម្មមាតិកាបាឡិ

한국인
팔리 대장경	주석서	부주석서	기타
1101 빠라지카 빨리 1102 빠찟띠야 빨리 1103 마하왁가 빨리 (비나야) 1104 출라왁가 빨리 1105 빠리와라 빨리	1201 빠라지까깐다 앗타카타-1 1202 빠라지까깐다 앗타카타-2 1203 빠찟띠야 앗타카타 1204 마하왁가 앗타카타 (비나야) 1205 출라왁가 앗타카타 1206 빠리와라 앗타카타	1301 사랏타디빠니 띠까-1 1302 사랏타디빠니 띠까-2 1303 사랏타디빠니 띠까-3	1401 드베마띠까빨리 1402 위나야상가하 앗타카타 1403 와지라붓디 띠까 1404 위마띠위노다니 띠까-1 1405 위마띠위노다니 띠까-2 1406 위나야랑까라 띠까-1 1407 위나야랑까라 띠까-2 1408 깡카위따라니뿌라나 띠까 1409 위나야위닛차야-웃따라위닛차야 1410 위나야위닛차야 띠까-1 1411 위나야위닛차야 띠까-2 1412 빠찟땨디요자나빨리 1413 쿳닷시카-물라시카 8401 위숟디막가-1 8402 위숟디막가-2 8403 위숟디막가-마하띠까-1 8404 위숟디막가-마하띠까-2 8405 위숟디막가 니다나까타 8406 디가니까야 (뿌-위) 8407 맛지마니까야 (뿌-위) 8408 삼윳따니까야 (뿌-위) 8409 앙굳따라니까야 (뿌-위) 8410 위나야삐따까 (뿌-위) 8411 아비담마삐따까 (뿌-위) 8412 앗타카타 (뿌-위) 8413 니룻띠디빠니 8414 빠라맛타디빠니 상가하마하띠까빠타 8415 아누디빠니빠타 8416 빳타누ㄸ데사 디빠니빠타 8417 나막까라띠까 8418 마하빠나마빠타 8419 락카나또 붓다토마나가타 8420 수타완다나 8421 까말란자리 8422 지나랑까라 8423 빳자마두 8424 붓다구나가타왈리 8425 출라간타왕사 8427 사사나왕사 8426 마하왕사 8429 목갈라나뱌까라낭 8428 깟차야나뱌까라낭 8430 삿다니띠빠까라낭 (빠다말라) 8431 삿다니띠빠까라낭 (다두말라) 8432 빠다루빠싣디 8433 목갈라나빤찌까 8434 빠요가싣디빠타 8435 붇또다야빠타 8436 아비다나빠디피까빠타 8437 아비다나빠디피까띠까 8438 수보다랑까라빠타 8439 수보다랑까라띠까 8440 발라와따라 간티빠닷타위닛차야사라 8446 까위닷빠나니띠 8447 니띠만자리 8445 담마니띠 8444 마하라하니띠 8441 로까니띠 8442 숫딴따니띠 8443 수랏사띠니띠 8450 짜낙야니띠 8448 나라닥카디빠니 8449 짜뚜라락카디빠니 8451 라사와히니 8452 시마위소다니빠타 8453 웨산따라기띠 8454 목갈라나 붇띠위와라나빤찌까 8455 투빠왕사 8456 다타왕사 8457 다두빠타윌라시니야 8458 다두왕사 8459 핟타와나갈라위하라왕사 8460 지나짜리따야 8461 지나왕사디빵 8462 떼라까타하가타 8463 밀리다띠까 8464 빠다만자리 8465 빠다사다낭 8466 삿다빈두빠까라낭 8467 깟차야나다두만주사 8468 사만따꿋타완나나
2101 실락칸다왁가 빨리 2102 마하왁가 빨리 (디가) 2103 빠티까왁가 빨리	2201 실락칸다왁가 앗타카타 2202 마하왁가 앗타카타 (디가) 2203 빠티까왁가 앗타카타	2301 실락칸다왁가 띠까 2302 마하왁가 띠까 (디가) 2303 빠티까왁가 띠까 2304 실락칸다왁가-아비나와띠까-1 2305 실락칸다왁가-아비나와띠까-2
3101 물라빤나사 빨리 3102 맛지마빤나사 빨리 3103 우빠리빤나사 빨리	3201 물라빤나사 앗타카타-1 3202 물라빤나사 앗타카타-2 3203 맛지마빤나사 앗타카타 3204 우빠리빤나사 앗타카타	3301 물라빤나사 띠까 3302 맛지마빤나사 띠까 3303 우빠리빤나사 띠까
4101 사가타왁가 빨리 4102 니다나왁가 빨리 4103 칸다왁가 빨리 4104 살라야따나왁가 빨리 4105 마하왁가 빨리 (삼윳따)	4201 사가타왁가 앗타카타 4202 니다나왁가 앗타카타 4203 칸다왁가 앗타카타 4204 살라야따나왁가 앗타카타 4205 마하왁가 앗타카타 (삼윳따)	4301 사가타왁가 띠까 4302 니다나왁가 띠까 4303 칸다왁가 띠까 4304 살라야따나왁가 띠까 4305 마하왁가 띠까 (삼윳따)
5101 에까까니빠따 빨리 5102 두까니빠따 빨리 5103 띠까니빠따 빨리 5104 짜뚝까니빠따 빨리 5105 빤짜까니빠따 빨리 5106 착까니빠따 빨리 5107 삿따까니빠따 빨리 5108 앗타까디니빠따 빨리 5109 나와까니빠따 빨리 5110 다사까니빠따 빨리 5111 에까다사까니빠따 빨리	5201 에까까니빠따 앗타카타 5202 두까-띠까-짜뚝까니빠따 앗타카타 5203 빤짜까-착까-삿따까니빠따 앗타카타 5204 앗타까디니빠따 앗타카타	5301 에까까니빠따 띠까 5302 두까-띠까-짜뚝까니빠따 띠까 5303 빤짜까-착까-삿따까니빠따 띠까 5304 앗타까디니빠따 띠까
6101 쿳닥까빠타 빨리 6102 담마빠다 빨리 6103 우다나 빨리 6104 이띠웃따까 빨리 6105 숫따니빠따 빨리 6106 위마나왓투 빨리 6107 베따왓투 빨리 6108 테라가타 빨리 6109 테리가타 빨리 6110 아빠다나 빨리-1 6111 아빠다나 빨리-2 6112 붓다왕사 빨리 6113 짜리야삐따까 빨리 6114 자따까 빨리-1 6115 자따까 빨리-2 6116 마하닷데사 빨리 6117 출라닷데사 빨리 6118 빠티삼비다막가 빨리 6119 넷띠빠까라나 빨리 6120 밀린다빤하 빨리 6121 뻬따꼬빠데사 빨리	6201 쿳닥까빠타 앗타카타 6202 담마빠다 앗타카타-1 6203 담마빠다 앗타카타-2 6204 우다나 앗타카타 6205 이띠웃따까 앗타카타 6206 숫따니빠따 앗타카타-1 6207 숫따니빠따 앗타카타-2 6208 위마나왓투 앗타카타 6209 베따왓투 앗타카타 6210 테라가타 앗타카타-1 6211 테라가타 앗타카타-2 6212 테리가타 앗타카타 6213 아빠다나 앗타카타-1 6214 아빠다나 앗타카타-2 6215 붓다왕사 앗타카타 6216 짜리야삐따까 앗타카타 6217 자따까 앗타카타-1 6218 자따까 앗타카타-2 6219 자따까 앗타카타-3 6220 자따까 앗타카타-4 6221 자따까 앗타카타-5 6222 자따까 앗타카타-6 6223 자따까 앗타카타-7 6224 마하닷데사 앗타카타 6225 출라닷데사 앗타카타 6226 빠티삼비다막가 앗타카타-1 6227 빠티삼비다막가 앗타카타-2 6228 넷띠빠까라나 앗타카타	6301 넷띠빠까라나 띠까 6302 넷띠위바비니
7101 담마상가니 빨리 7102 위방가 빨리 7103 다뚜까타 빨리 7104 뿍갈라빤냣띠 빨리 7105 까타왓투 빨리 7106 야마까 빨리-1 7107 야마까 빨리-2 7108 야마까 빨리-3 7109 빳타나 빨리-1 7110 빳타나 빨리-2 7111 빳타나 빨리-3 7112 빳타나 빨리-4 7113 빳타나 빨리-5	7201 담마상가니 앗타카타 7202 삼모하위노다니 앗타카타 7203 빤짜빠까라나 앗타카타	7301 담마상가니-물라띠까 7302 위방가-물라띠까 7303 빤짜빠까라나-물라띠까 7304 담마상가니-아누띠까 7305 빤짜빠까라나-아누띠까 7306 아비담마와따로-나마루빠빠릳체도 7307 아비담맛타상가호 7308 아비담마와따라-뿌라나띠까 7309 아비담마마띠까빨리

ອັກສອນລາວ
ປາລີ	ອັດຖະກະຖາ	ຏີກາ	ອັນຍາ
1101 ປາຣາຊິກະ ປາລີ 1102 ປາຈິດຕິຍະ ປາລີ 1103 ມະຫາວັກຄະ ປາລີ (ວິໄນ) 1104 ຈູລະວັກຄະ ປາລີ 1105 ປະລິວາລະ ປາລີ	1201 ປາຣາຊິກະກັນທະ ອັດຖະກະຖາ-1 1202 ປາຣາຊິກະກັນທະ ອັດຖະກະຖາ-2 1203 ປາຈິດຕິຍະ ອັດຖະກະຖາ 1204 ມະຫາວັກຄະ ອັດຖະກະຖາ (ວິໄນ) 1205 ຈູລະວັກຄະ ອັດຖະກະຖາ 1206 ປະລິວາລະ ອັດຖະກະຖາ	1301 ສາຣັດຖະທີປະນີ ຏີກາ-1 1302 ສາຣັດຖະທີປະນີ ຏີກາ-2 1303 ສາຣັດຖະທີປະນີ ຏີກາ-3	1401 ທເວມາຕິກາປາລີ 1402 ວິນະຍະສັງຄະຫະ ອັດຖະກະຖາ 1403 ວະຊິລະພຸດທິ ຏີກາ 1404 ວິມະຕິວິໂນທະນີ ຏີກາ-1 1405 ວິມະຕິວິໂນທະນີ ຏີກາ-2 1406 ວິນະຍາລັງກາລະ ຏີກາ-1 1407 ວິນະຍາລັງກາລະ ຏີກາ-2 1408 ກັງຂາວິຕະຣະນີປຸຣານະ ຏີກາ 1409 ວິນະຍະວິນິດສະຍະ-ອຸຕຕະຣະວິນິດສະຍະ 1410 ວິນະຍະວິນິດສະຍະ ຏີກາ-1 1411 ວິນະຍະວິນິດສະຍະ ຏີກາ-2 1412 ປາຈິຕະຍາທິໂຍຊະນາປາລີ 1413 ຂຸທະທະສິກຂາ-ມູລະສິກຂາ 8401 ວິສຸດທິມັກຄະ-1 8402 ວິສຸດທິມັກຄະ-2 8403 ວິສຸດທິມັກຄະ-ມະຫາຏີກາ-1 8404 ວິສຸດທິມັກຄະ-ມະຫາຏີກາ-2 8405 ວິສຸດທິມັກຄະ ນິທານະກະຖາ 8406 ທີຆະນິກາຍະ (ປຸ-ວິ) 8407 ມັດຊິມະນິກາຍະ (ປຸ-ວິ) 8408 ສັງຍຸຕຕະນິກາຍະ (ປຸ-ວິ) 8409 ອັງຄຸຕຕະລະນິກາຍະ (ປຸ-ວິ) 8410 ວິນະຍະປິຕະກະ (ປຸ-ວິ) 8411 ອະພິທັມມະປິຕະກະ (ປຸ-ວິ) 8412 ອັດຖະກະຖາ (ປຸ-ວິ) 8413 ນິລຸຕຕິທີປະນີ 8414 ປະຣະມັດຖະທີປະນີ ສັງຄະຫະມະຫາຏີກາປາຖະ 8415 ອະນຸທີປະນີປາຖະ 8416 ປັດຖານຸທເທສະ ທີປະນີປາຖະ 8417 ນະມັກກາລະຏີກາ 8418 ມະຫາປະຖາມະປາຖະ 8419 ລັກຂະນາໂຕ ພຸດທະຖະມະນາຄາຖາ 8420 ສຸຕະວັນທະນາ 8421 ກະມະລາຍຈະລິ 8422 ຊິນາລັງກາລະ 8423 ປັດຊະມະທຸ 8424 ພຸດທະຄຸນະຄາຖາວະລີ 8425 ຈູລະຄັນຖະວັງສະ 8426 ມະຫາວັງສະ 8427 ສາສະນະວັງສະ 8428 ກັດຈາຍະນະພະຍາກະລະນັງ 8429 ມົກຄັນທານະພະຍາກະລະນັງ 8430 ສັດທະນີຕິປະກະລະນັງ (ປະທະມາລາ) 8431 ສັດທະນີຕິປະກະລະນັງ (ຘາຕຸມາລາ) 8432 ປະທະຣູປະສິດທິ 8433 ໂມຄັນທານະປັນຈິກາ 8434 ປະໂຍຄະສິດທິປາຖະ 8435 ວຸຕະໂທຍະປາຖະ 8436 ອະພິທານະປະປະທີປິກາປາຖະ 8437 ອະພິທານະປະປະທີປິກາຏີກາ 8438 ສຸໂພທາລັງກາລະປາຖະ 8439 ສຸໂພທາລັງກາລະຏີກາ 8440 ພາລາວະຕາລະ ຄັນຖິປະທັດຖະວິນິດສະຍະສາລະ 8441 ໂລກະນີຕິ 8442 ສຸດຕັນຕະນີຕິ 8443 ສູລັດສະຕິນີຕິ 8444 ມະຫາລະຫະນີຕິ 8445 ທັມມະນີຕິ 8446 ກະວິທັບປະຖານີຕິ 8447 ນີຕິມັນຊະລີ 8448 ນະລະທັກຂະທີປະນີ 8449 ຈະຕຸຣາລັກຂະທີປະນີ 8450 ຈານັກຍະນີຕິ 8451 ລະສະວາຫິນີ 8452 ສີມາວິໂສທະນີປາຖະ 8453 ເວສສັນຕະລະຄີຕິ 8454 ໂມຄັນທານະ ວຸຕຕິວິວະລະນະປັນຈິກາ 8455 ຖູປະວັງສະ 8456 ທາຐາວັງສະ 8457 ຘາຕຸປາຖະວິລາສິນີຍາ 8458 ຘາຕຸວັງສະ 8459 ຫັດຖະວະນະຄັນລະວິຫາລະວັງສະ 8460 ຊິນະຈະລິຕະຍະ 8461 ຊິນະວັງສະທີປັງ 8462 ເຕລະກະຕາຫາຄາຖາ 8463 ມິລິທະຏີກາ 8464 ປະທະມັນຊະລີ 8465 ປະທະສາຘະນັງ 8466 ສັດທະພິນທຸປະກະລະນັງ 8467 ກັດຈາຍະນະຘາຕຸມັນຊຸສາ 8468 ສາມັນຕະກູຏະວັນນະນາ
2101 ສີລັກຂັນທະວັກຄະ ປາລີ 2102 ມະຫາວັກຄະ ປາລີ (ທີຆະ) 2103 ປາຖິກະວັກຄະ ປາລີ	2201 ສີລັກຂັນທະວັກຄະ ອັດຖະກະຖາ 2202 ມະຫາວັກຄະ ອັດຖະກະຖາ (ທີຆະ) 2203 ປາຖິກະວັກຄະ ອັດຖະກະຖາ	2301 ສີລັກຂັນທະວັກຄະ ຏີກາ 2302 ມະຫາວັກຄະ ຏີກາ (ທີຆະ) 2303 ປາຖິກະວັກຄະ ຏີກາ 2304 ສີລັກຂັນທະວັກຄະ-ອະພິນະວະຏີກາ-1 2305 ສີລັກຂັນທະວັກຄະ-ອະພິນະວະຏີກາ-2
3101 ມູລະປັນຍາສະ ປາລີ 3102 ມັດຊິມະປັນຍາສະ ປາລີ 3103 ອຸປະລິປັນຍາສະ ປາລີ	3201 ມູລະປັນຍາສະ ອັດຖະກະຖາ-1 3202 ມູລະປັນຍາສະ ອັດຖະກະຖາ-2 3203 ມັດຊິມະປັນຍາສະ ອັດຖະກະຖາ 3204 ອຸປະລິປັນຍາສະ ອັດຖະກະຖາ	3301 ມູລະປັນຍາສະ ຏີກາ 3302 ມັດຊິມະປັນຍາສະ ຏີກາ 3303 ອຸປະລິປັນຍາສະ ຏີກາ
4101 ສະຄາຖາວັກຄະ ປາລີ 4102 ນິທານະວັກຄະ ປາລີ 4103 ຂັນທະວັກຄະ ປາລີ 4104 ສະຫຼາຍາຕະນະວັກຄະ ປາລີ 4105 ມະຫາວັກຄະ ປາລີ (ສັງຍຸຕຕະ)	4201 ສະຄາຖາວັກຄະ ອັດຖະກະຖາ 4202 ນິທານະວັກຄະ ອັດຖະກະຖາ 4203 ຂັນທະວັກຄະ ອັດຖະກະຖາ 4204 ສະຫຼາຍາຕະນະວັກຄະ ອັດຖະກະຖາ 4205 ມະຫາວັກຄະ ອັດຖະກະຖາ (ສັງຍຸຕຕະ)	4301 ສະຄາຖາວັກຄະ ຏີກາ 4302 ນິທານະວັກຄະ ຏີກາ 4303 ຂັນທະວັກຄະ ຏີກາ 4304 ສະຫຼາຍາຕະນະວັກຄະ ຏີກາ 4305 ມະຫາວັກຄະ ຏີກາ (ສັງຍຸຕຕະ)
5101 ເອກະກະນິປາຕະ ປາລີ 5102 ທຸກະນິປາຕະ ປາລີ 5103 ຕິກະນິປາຕະ ປາລີ 5104 ຈະຕຸກກະນິປາຕະ ປາລີ 5105 ປັຈຈະກະນິປາຕະ ປາລີ 5106 ຉັກກະນິປາຕະ ປາລີ 5107 ສັດຕະກະນິປາຕະ ປາລີ 5108 ອັດຖະກາທິນິປາຕະ ປາລີ 5109 ນະວະກະນິປາຕະ ປາລີ 5110 ທະສະກະນິປາຕະ ປາລີ 5111 ເອກາທະສະກະນິປາຕະ ປາລີ	5201 ເອກະກະນິປາຕະ ອັດຖະກະຖາ 5202 ທຸກະ-ຕິກະ-ຈະຕຸກກະນິປາຕະ ອັດຖະກະຖາ 5203 ປັຈຈະກະ-ຉັກກະ-ສັດຕະກະນິປາຕະ ອັດຖະກະຖາ 5204 ອັດຖະກາທິນິປາຕະ ອັດຖະກະຖາ	5301 ເອກະກະນິປາຕະ ຏີກາ 5302 ທຸກະ-ຕິກະ-ຈະຕຸກກະນິປາຕະ ຏີກາ 5303 ປັຈຈະກະ-ຉັກກະ-ສັດຕະກະນິປາຕະ ຏີກາ 5304 ອັດຖະກາທິນິປາຕະ ຏີກາ
6101 ຂຸທະທະກະປາຖະ ປາລີ 6102 ທຳມະປະທະ ປາລີ 6103 ອຸທານະ ປາລີ 6104 ອິຕິວຸຕຕະກະ ປາລີ 6105 ສຸດຕະນິປາຕະ ປາລີ 6106 ວິມານະວັດຖຸ ປາລີ 6107 ເປຕະວັດຖຸ ປາລີ 6108 ເຖລະຄາຖາ ປາລີ 6109 ເຖລີຄາຖາ ປາລີ 6110 ອະປະທານະ ປາລີ-1 6111 ອະປະທານະ ປາລີ-2 6112 ພຸດທະວັງສະ ປາລີ 6113 ຈະຣິຍາປິຕະກະ ປາລີ 6114 ຊາຕະກະ ປາລີ-1 6115 ຊາຕະກະ ປາລີ-2 6116 ມະຫານິທເທສະ ປາລີ 6117 ຈູລະນິທເທສະ ປາລີ 6118 ປະຕິສັມພິທາມັກຄະ ປາລີ 6119 ເນຕຕິປະກະລະນະ ປາລີ 6120 ມິລິນທະປັນຫາ ປາລີ 6121 ເປຏະກົປເທສະ ປາລີ	6201 ຂຸທະທະກະປາຖະ ອັດຖະກະຖາ 6202 ທຳມະປະທະ ອັດຖະກະຖາ-1 6203 ທຳມະປະທະ ອັດຖະກະຖາ-2 6204 ອຸທານະ ອັດຖະກະຖາ 6205 ອິຕິວຸຕຕະກະ ອັດຖະກະຖາ 6206 ສຸດຕະນິປາຕະ ອັດຖະກະຖາ-1 6207 ສຸດຕະນິປາຕະ ອັດຖະກະຖາ-2 6208 ວິມານະວັດຖຸ ອັດຖະກະຖາ 6209 ເປຕະວັດຖຸ ອັດຖະກະຖາ 6210 ເຖລະຄາຖາ ອັດຖະກະຖາ-1 6211 ເຖລະຄາຖາ ອັດຖະກະຖາ-2 6212 ເຖລີຄາຖາ ອັດຖະກະຖາ 6213 ອະປະທານະ ອັດຖະກະຖາ-1 6214 ອະປະທານະ ອັດຖະກະຖາ-2 6215 ພຸດທະວັງສະ ອັດຖະກະຖາ 6216 ຈະຣິຍາປິຕະກະ ອັດຖະກະຖາ 6217 ຊາຕະກະ ອັດຖະກະຖາ-1 6218 ຊາຕະກະ ອັດຖະກະຖາ-2 6219 ຊາຕະກະ ອັດຖະກະຖາ-3 6220 ຊາຕະກະ ອັດຖະກະຖາ-4 6221 ຊາຕະກະ ອັດຖະກະຖາ-5 6222 ຊາຕະກະ ອັດຖະກະຖາ-6 6223 ຊາຕະກະ ອັດຖະກະຖາ-7 6224 ມະຫານິທເທສະ ອັດຖະກະຖາ 6225 ຈູລະນິທເທສະ ອັດຖະກະຖາ 6226 ປະຕິສັມພິທາມັກຄະ ອັດຖະກະຖາ-1 6227 ປະຕິສັມພິທາມັກຄະ ອັດຖະກະຖາ-2 6228 ເນຕຕິປະກະລະນະ ອັດຖະກະຖາ	6301 ເນຕຕິປະກະລະນະ ຏີກາ 6302 ເນຕຕິວິພາວິນີ
7101 ທຳມະສັງຄະນີ ປາລີ 7102 ວິພັງຄະ ປາລີ 7103 ຘາຕຸກະຖາ ປາລີ 7104 ປຸກຄະລະປັນຍັດຕິ ປາລີ 7105 ກະຖາວັດຖຸ ປາລີ 7106 ຍະມະກະ ປາລີ-1 7107 ຍະມະກະ ປາລີ-2 7108 ຍະມະກະ ປາລີ-3 7109 ປັດຖານະ ປາລີ-1 7110 ປັດຖານະ ປາລີ-2 7111 ປັດຖານະ ປາລີ-3 7112 ປັດຖານະ ປາລີ-4 7113 ປັດຖານະ ປາລີ-5	7201 ທຳມະສັງຄະນິ ອັດຖະກະຖາ 7202 ສັມໂມຫະວິໂນທະນີ ອັດຖະກະຖາ 7203 ປັຈຈະປະກະລະນະ ອັດຖະກະຖາ	7301 ທຳມະສັງຄະນີ-ມູລະຏີກາ 7302 ວິພັງຄະ-ມູລະຏີກາ 7303 ປັຈຈະປະກະລະນະ-ມູລະຏີກາ 7304 ທຳມະສັງຄະນີ-ອະນຸຏີກາ 7305 ປັຈຈະປະກະລະນະ-ອະນຸຏີກາ 7306 ອະພິທັມມາວະຕາໂຣ-ນາມະຣູປະປະຣິຈເທໂທ 7307 ອະພິທັມມັດຖະສັງຄະໂຫ 7308 ອະພິທັມມາວະຕາລະ-ປຸຣານະຏີກາ 7309 ອະພິທັມມາມາຕິກາປາລີ

मराठी
पाळी	अट्ठकथा	टीका	अन्य
1101 पाराजिक पाळी 1102 पाचित्तिय पाळी 1103 महावग्ग पाळी (विनय) 1104 चूळवग्ग पाळी 1105 परिवार पाळी	1201 पाराजिककंड अट्ठकथा-१ 1202 पाराजिककंड अट्ठकथा-२ 1203 पाचित्तिय अट्ठकथा 1204 महावग्ग अट्ठकथा (विनय) 1205 चूळवग्ग अट्ठकथा 1206 परिवार अट्ठकथा	1301 सारत्थदीपनी टीका-१ 1302 सारत्थदीपनी टीका-२ 1303 सारत्थदीपनी टीका-३	1401 द्वेमातिकापाळी 1402 विनयसंगह अट्ठकथा 1403 वजिरबुद्धि टीका 1404 विमतिविनोदनी टीका-१ 1405 विमतिविनोदनी टीका-२ 1406 विनयालंकार टीका-१ 1407 विनयालंकार टीका-२ 1408 कंखावितरणीपुराण टीका 1409 विनयविनिच्छय-उत्तरविनिच्छय 1410 विनयविनिच्छय टीका-१ 1411 विनयविनिच्छय टीका-२ 1412 पाचित्यादियोजनापाळी 1413 खुद्दसिक्खा-मूलसिक्खा 8401 विसुद्धिमग्ग-१ 8402 विसुद्धिमग्ग-२ 8403 विसुद्धिमग्ग-महाटीका-१ 8404 विसुद्धिमग्ग-महाटीका-२ 8405 विसुद्धिमग्ग निदानकथा 8406 दीघनिकाय (पु-वि) 8407 मज्झिमनिकाय (पु-वि) 8408 संयुत्तनिकाय (पु-वि) 8409 अंगुत्तरनिकाय (पु-वि) 8410 विनयपिटक (पु-वि) 8411 अभिधम्मपिटक (पु-वि) 8412 अट्ठकथा (पु-वि) 8413 निरुत्तिदीपनी 8414 परमत्थदीपनी संगहमहाटीकापाठ 8415 अनुदीपनीपाठ 8416 पट्ठानुद्देस दीपनीपाठ 8417 नमक्कारटीका 8418 महापणामपाठ 8419 लक्खणातो बुद्धथोमनागाथा 8420 सुतवंदना 8421 कमलांजलि 8422 जिनालंकार 8423 पज्जमधु 8424 बुद्धगुणगाथावली 8425 चूळगंथवंस 8426 महावंस 8427 सासनवंस 8428 कच्चायनव्याकरणं 8429 मोग्गल्लानव्याकरणं 8430 सद्दनीतिप्पकरणं (पदमाला) 8431 सद्दनीतिप्पकरणं (धातुमाला) 8432 पदरूपसिद्धि 8433 मोग्गल्लानपंचिका 8434 पयोगसिद्धिपाठ 8435 वुत्तोदयपाठ 8436 अभिधानप्पदीपिकापाठ 8437 अभिधानप्पदीपिकाटीका 8438 सुबोधालंकारपाठ 8439 सुबोधालंकारटीका 8440 बालावतार गंठिपदत्थविनिच्छयसार 8441 लोकनीति 8442 सुत्तंतनीति 8443 सूरस्सतीनीति 8444 महारहनीति 8445 धम्मनीति 8446 कविदप्पणनीति 8447 नीतिमंजरी 8448 नरदक्खदीपनी 8449 चतुरारक्खदीपनी 8450 चाणक्यनीति 8451 रसवाहिनी 8452 सीमाविसोधनीपाठ 8453 वेस्संतरगीति 8454 मोग्गल्लान वुत्तिविवरणपंचिका 8455 थूपवंस 8456 दाठावंस 8457 धातुपाठविलासिनिया 8458 धातुवंस 8459 हत्थवनगल्लविहारवंस 8460 जिनचरितय 8461 जिनवंसदीपं 8462 तेलकटाहगाथा 8463 मिलिदटीका 8464 पदमंजरी 8465 पदसाधनं 8466 सद्दबिंदुपकरणं 8467 कच्चायनधातुमंजुसा 8468 सामंतकूटवण्णना
2101 सीलक्खंधवग्ग पाळी 2102 महावग्ग पाळी (दीघ) 2103 पाथिकवग्ग पाळी	2201 सीलक्खंधवग्ग अट्ठकथा 2202 महावग्ग अट्ठकथा (दीघ) 2203 पाथिकवग्ग अट्ठकथा	2301 सीलक्खंधवग्ग टीका 2302 महावग्ग टीका (दीघ) 2303 पाथिकवग्ग टीका 2304 सीलक्खंधवग्ग-अभिनवटीका-१ 2305 सीलक्खंधवग्ग-अभिनवटीका-२
3101 मूलपण्णास पाळी 3102 मज्झिमपण्णास पाळी 3103 उपरिपण्णास पाळी	3201 मूलपण्णास अट्ठकथा-१ 3202 मूलपण्णास अट्ठकथा-२ 3203 मज्झिमपण्णास अट्ठकथा 3204 उपरिपण्णास अट्ठकथा	3301 मूलपण्णास टीका 3302 मज्झिमपण्णास टीका 3303 उपरिपण्णास टीका
4101 सगाथावग्ग पाळी 4102 निदानवग्ग पाळी 4103 खंधवग्ग पाळी 4104 सळायतनवग्ग पाळी 4105 महावग्ग पाळी (संयुत्त)	4201 सगाथावग्ग अट्ठकथा 4202 निदानवग्ग अट्ठकथा 4203 खंधवग्ग अट्ठकथा 4204 सळायतनवग्ग अट्ठकथा 4205 महावग्ग अट्ठकथा (संयुत्त)	4301 सगाथावग्ग टीका 4302 निदानवग्ग टीका 4303 खंधवग्ग टीका 4304 सळायतनवग्ग टीका 4305 महावग्ग टीका (संयुत्त)
5101 एककनिपात पाळी 5102 दुकनिपात पाळी 5103 तिकनिपात पाळी 5104 चतुक्कनिपात पाळी 5105 पंचकनिपात पाळी 5106 छक्कनिपात पाळी 5107 सत्तकनिपात पाळी 5108 अट्ठकादिनिपात पाळी 5109 नवकनिपात पाळी 5110 दसकनिपात पाळी 5111 एकादसकनिपात पाळी	5201 एककनिपात अट्ठकथा 5202 दुक-तिक-चतुक्कनिपात अट्ठकथा 5203 पंचक-छक्क-सत्तकनिपात अट्ठकथा 5204 अट्ठकादिनिपात अट्ठकथा	5301 एककनिपात टीका 5302 दुक-तिक-चतुक्कनिपात टीका 5303 पंचक-छक्क-सत्तकनिपात टीका 5304 अट्ठकादिनिपात टीका
6101 खुद्दकपाठ पाळी 6102 धम्मपद पाळी 6103 उदान पाळी 6104 इतिवुत्तक पाळी 6105 सुत्तनिपात पाळी 6106 विमानवत्थु पाळी 6107 पेतवत्थु पाळी 6108 थेरगाथा पाळी 6109 थेरीगाथा पाळी 6110 अपदान पाळी-१ 6111 अपदान पाळी-२ 6112 बुद्धवंस पाळी 6113 चरियापिटक पाळी 6114 जातक पाळी-१ 6115 जातक पाळी-२ 6116 महानिद्देस पाळी 6117 चूळनिद्देस पाळी 6118 पटिसंभिदामग्ग पाळी 6119 नेत्तिप्पकरण पाळी 6120 मिलिंदपंह पाळी 6121 पेटकोपदेस पाळी	6201 खुद्दकपाठ अट्ठकथा 6202 धम्मपद अट्ठकथा-१ 6203 धम्मपद अट्ठकथा-२ 6204 उदान अट्ठकथा 6205 इतिवुत्तक अट्ठकथा 6206 सुत्तनिपात अट्ठकथा-१ 6207 सुत्तनिपात अट्ठकथा-२ 6208 विमानवत्थु अट्ठकथा 6209 पेतवत्थु अट्ठकथा 6210 थेरगाथा अट्ठकथा-१ 6211 थेरगाथा अट्ठकथा-२ 6212 थेरीगाथा अट्ठकथा 6213 अपदान अट्ठकथा-१ 6214 अपदान अट्ठकथा-२ 6215 बुद्धवंस अट्ठकथा 6216 चरियापिटक अट्ठकथा 6217 जातक अट्ठकथा-१ 6218 जातक अट्ठकथा-२ 6219 जातक अट्ठकथा-३ 6220 जातक अट्ठकथा-४ 6221 जातक अट्ठकथा-५ 6222 जातक अट्ठकथा-६ 6223 जातक अट्ठकथा-७ 6224 महानिद्देस अट्ठकथा 6225 चूळनिद्देस अट्ठकथा 6226 पटिसंभिदामग्ग अट्ठकथा-१ 6227 पटिसंभिदामग्ग अट्ठकथा-२ 6228 नेत्तिप्पकरण अट्ठकथा	6301 नेत्तिप्पकरण टीका 6302 नेत्तिविभाविनी
7101 धम्मसंगणी पाळी 7102 विभंग पाळी 7103 धातुकथा पाळी 7104 पुग्गलपंयत्ति पाळी 7105 कथावत्थु पाळी 7106 यमक पाळी-१ 7107 यमक पाळी-२ 7108 यमक पाळी-३ 7109 पट्ठान पाळी-१ 7110 पट्ठान पाळी-२ 7111 पट्ठान पाळी-३ 7112 पट्ठान पाळी-४ 7113 पट्ठान पाळी-५	7201 धम्मसंगणि अट्ठकथा 7202 सम्मोहविनोदनी अट्ठकथा 7203 पंचपकरण अट्ठकथा	7301 धम्मसंगणी-मूलटीका 7302 विभंग-मूलटीका 7303 पंचपकरण-मूलटीका 7304 धम्मसंगणी-अनुटीका 7305 पंचपकरण-अनुटीका 7306 अभिधम्मावतारो-नामरूपपरिच्छेदो 7307 अभिधम्मत्थसंगहो 7308 अभिधम्मावतार-पुराणटीका 7309 अभिधम्ममातिकापाळी

မြန်မာ
ပါဠိတော်	အဋ္ဌကထာ	ဋီကာ	အခြား
1101 ပါရာဇိက ပါဠိ 1102 ပါစိတ္တိယ ပါဠိ 1103 မဟာဝဂ္ဂ ပါဠိ (ဝိနယ) 1104 စူဠဝဂ္ဂ ပါဠိ 1105 ပရိဝါရ ပါဠိ	1201 ပါရာဇိကကဏ္ဍ အဋ္ဌကထာ-၁ 1202 ပါရာဇိကကဏ္ဍ အဋ္ဌကထာ-၂ 1203 ပါစိတ္တိယ အဋ္ဌကထာ 1204 မဟာဝဂ္ဂ အဋ္ဌကထာ (ဝိနယ) 1205 စူဠဝဂ္ဂ အဋ္ဌကထာ 1206 ပရိဝါရ အဋ္ဌကထာ	1301 သာရတ္ထဒီပနီ ဋီကာ-၁ 1302 သာရတ္ထဒီပနီ ဋီကာ-၂ 1303 သာရတ္ထဒီပနီ ဋီကာ-၃	1401 ဒွေမာတိကာပါဠိ 1402 ဝိနယသင်္ဂဟ အဋ္ဌကထာ 1403 ဝဇိရဗုဒ္ဓိ ဋီကာ 1404 ဝိမတိဝိနောဒနီ ဋီကာ-၁ 1405 ဝိမတိဝိနောဒနီ ဋီကာ-၂ 1406 ဝိနယာလင်္ကာရ ဋီကာ-၁ 1407 ဝိနယာလင်္ကာရ ဋီကာ-၂ 1408 ကင်္ခာဝိတရဏီပုရာဏ ဋီကာ 1409 ဝိနယဝိနိစ္ဆယ-ဥတ္တရဝိနိစ္ဆယ 1410 ဝိနယဝိနိစ္ဆယ ဋီကာ-၁ 1411 ဝိနယဝိနိစ္ဆယ ဋီကာ-၂ 1412 ပါစိတျာဒိယောဇနာပါဠိ 1413 ခုဒ္ဒသိက္ခာ-မူလသိက္ခာ 8401 ဝိသုဒ္ဓိမဂ္ဂ-၁ 8402 ဝိသုဒ္ဓိမဂ္ဂ-၂ 8403 ဝိသုဒ္ဓိမဂ္ဂ-မဟာဋီကာ-၁ 8404 ဝိသုဒ္ဓိမဂ္ဂ-မဟာဋီကာ-၂ 8405 ဝိသုဒ္ဓိမဂ္ဂ နိဒါနကထာ 8406 ဒီဃနိကာယ (ပု-ဝိ) 8407 မဇ္ဈိမနိကာယ (ပု-ဝိ) 8408 သံယုတ္တနိကာယ (ပု-ဝိ) 8409 အင်္ဂုတ္တရနိကာယ (ပု-ဝိ) 8410 ဝိနယပိဋက (ပု-ဝိ) 8411 အဘိဓမ္မပိဋက (ပု-ဝိ) 8412 အဋ္ဌကထာ (ပု-ဝိ) 8413 နိရုတ္တိဒီပနီ 8414 ပရမတ္ထဒီပနီ သင်္ဂဟမဟာဋီကာပါဌ 8415 အနုဒီပနီပါဌ 8416 ပဋ္ဌာနုဒ္ဒေသ ဒီပနီပါဌ 8417 နမက္ကာရဋီကာ 8418 မဟာပဏာမပါဌ 8419 လက္ခဏာတော ဗုဒ္ဓထောမနာဂါထာ 8420 သုတဝန္ဒနာ 8421 ကမလာဉ္ဇလိ 8422 ဇိနာလင်္ကာရ 8423 ပဇ္ဇမဓု 8424 ဗုဒ္ဓဂုဏဂါထာဝလီ 8425 စူဠဂန္ထဝံသ 8427 သာသနဝံသ 8426 မဟာဝံသ 8429 မောဂ္ဂလ္လာနဗျာကရဏံ 8428 ကစ္စာယနဗျာကရဏံ 8430 သဒ္ဒနီတိပ္ပကရဏံ (ပဒမာလာ) 8431 သဒ္ဒနီတိပ္ပကရဏံ (ဓါတုမာလာ) 8432 ပဒရူပသိဒ္ဓိ 8433 မောဂလ္လာနပဉ္စိကာ 8434 ပယောဂသိဒ္ဓိပါဌ 8435 ဝုတ္တောဒယပါဌ 8436 အဘိဓါနပ္ပဒီပိကာပါဌ 8437 အဘိဓါနပ္ပဒီပိကာဋီကာ 8438 သုဗောဓါလင်္ကာရပါဌ 8439 သုဗောဓါလင်္ကာရဋီကာ 8440 ဗာလာဝတာရ ဂဏ္ဌိပဒတ္ထဝိနိစ္ဆယသာရ 8446 ကဝိဒပ္ပဏနီတိ 8447 နီတိမဉ္ဇရီ 8445 ဓမ္မနီတိ 8444 မဟာရဟနီတိ 8441 လောကနီတိ 8442 သုတ္တန္တနီတိ 8443 သူရဿတိနီတိ 8450 စာဏကျနီတိ 8448 နရဒက္ခဒီပနီ 8449 စတုရာရက္ခဒီပနီ 8451 ရသဝါဟိနီ 8452 သီမဝိသောဓနီပါဌ 8453 ဝေဿန္တရဂီတိ 8454 မောဂ္ဂလ္လာန ဝုတ္တိဝိဝရဏပဉ္စိကာ 8455 ထူပဝံသ 8456 ဒါဌာဝံသ 8457 ဓါတုပါဌဝိလာသိနိယာ 8458 ဓါတုဝံသ 8459 ဟတ္ထဝနဂလ္လဝိဟာရဝံသ 8460 ဇိနစရိတယ 8461 ဇိနဝံသဒီပံ 8462 တေလကဋာဟဂါထာ 8463 မိလိဒဋီကာ 8464 ပဒမဉ္ဇရီ 8465 ပဒသာဓနံ 8466 သဒ္ဒဗိန္ဒုပကရဏံ 8467 ကစ္စာယနဓါတုမဉ္ဇုသာ 8468 သာမန္တကူဋဝဏ္ဏနာ
2101 သီလက္ခန္ဓဝဂ္ဂ ပါဠိ 2102 မဟာဝဂ္ဂ ပါဠိ (ဒီဃ) 2103 ပါထိကဝဂ္ဂ ပါဠိ	2201 သီလက္ခန္ဓဝဂ္ဂ အဋ္ဌကထာ 2202 မဟာဝဂ္ဂ အဋ္ဌကထာ (ဒီဃ) 2203 ပါထိကဝဂ္ဂ အဋ္ဌကထာ	2301 သီလက္ခန္ဓဝဂ္ဂ ဋီကာ 2302 မဟာဝဂ္ဂ ဋီကာ (ဒီဃ) 2303 ပါထိကဝဂ္ဂ ဋီကာ 2304 သီလက္ခန္ဓဝဂ္ဂ-အဘိနဝဋီကာ-၁ 2305 သီလက္ခန္ဓဝဂ္ဂ-အဘိနဝဋီကာ-၂
3101 မူလပဏ္ဏာသ ပါဠိ 3102 မဇ္ဈိမပဏ္ဏာသ ပါဠိ 3103 ဥပရိပဏ္ဏာသ ပါဠိ	3201 မူလပဏ္ဏာသ အဋ္ဌကထာ-၁ 3202 မူလပဏ္ဏာသ အဋ္ဌကထာ-၂ 3203 မဇ္ဈိမပဏ္ဏာသ အဋ္ဌကထာ 3204 ဥပရိပဏ္ဏာသ အဋ္ဌကထာ	3301 မူလပဏ္ဏာသ ဋီကာ 3302 မဇ္ဈိမပဏ္ဏာသ ဋီကာ 3303 ဥပရိပဏ္ဏာသ ဋီကာ
4101 သဂါထာဝဂ္ဂ ပါဠိ 4102 နိဒါနဝဂ္ဂ ပါဠိ 4103 ခန္ဓဝဂ္ဂ ပါဠိ 4104 သဠာယတနဝဂ္ဂ ပါဠိ 4105 မဟာဝဂ္ဂ ပါဠိ (သံယုတ္တ)	4201 သဂါထာဝဂ္ဂ အဋ္ဌကထာ 4202 နိဒါနဝဂ္ဂ အဋ္ဌကထာ 4203 ခန္ဓဝဂ္ဂ အဋ္ဌကထာ 4204 သဠာယတနဝဂ္ဂ အဋ္ဌကထာ 4205 မဟာဝဂ္ဂ အဋ္ဌကထာ (သံယုတ္တ)	4301 သဂါထာဝဂ္ဂ ဋီကာ 4302 နိဒါနဝဂ္ဂ ဋီကာ 4303 ခန္ဓဝဂ္ဂ ဋီကာ 4304 သဠာယတနဝဂ္ဂ ဋီကာ 4305 မဟာဝဂ္ဂ ဋီကာ (သံယုတ္တ)
5101 ဧကကနိပါတ ပါဠိ 5102 ဒုကနိပါတ ပါဠိ 5103 တိကနိပါတ ပါဠိ 5104 စတုက္ကနိပါတ ပါဠိ 5105 ပဉ္စကနိပါတ ပါဠိ 5106 ဆက္ကနိပါတ ပါဠိ 5107 သတ္တကနိပါတ ပါဠိ 5108 အဋ္ဌကာဒိနိပါတ ပါဠိ 5109 နဝကနိပါတ ပါဠိ 5110 ဒသကနိပါတ ပါဠိ 5111 ဧကာဒသကနိပါတ ပါဠိ	5201 ဧကကနိပါတ အဋ္ဌကထာ 5202 ဒုက-တိက-စတုက္ကနိပါတ အဋ္ဌကထာ 5203 ပဉ္စက-ဆက္က-သတ္တကနိပါတ အဋ္ဌကထာ 5204 အဋ္ဌကာဒိနိပါတ အဋ္ဌကထာ	5301 ဧကကနိပါတ ဋီကာ 5302 ဒုက-တိက-စတုက္ကနိပါတ ဋီကာ 5303 ပဉ္စက-ဆက္က-သတ္တကနိပါတ ဋီကာ 5304 အဋ္ဌကာဒိနိပါတ ဋီကာ
6101 ခုဒ္ဒကပါဌ ပါဠိ 6102 ဓမ္မပဒ ပါဠိ 6103 ဥဒါန ပါဠိ 6104 ဣတိဝုတ္တက ပါဠိ 6105 သုတ္တနိပါတ ပါဠိ 6106 ဝိမာနဝတ္ထု ပါဠိ 6107 ပေတဝတ္ထု ပါဠိ 6108 ထေရဂါထာ ပါဠိ 6109 ထေရီဂါထာ ပါဠိ 6110 အပဒါန ပါဠိ-၁ 6111 အပဒါန ပါဠိ-၂ 6112 ဗုဒ္ဓဝံသ ပါဠိ 6113 စရိယာပိဋက ပါဠိ 6114 ဇာတက ပါဠိ-၁ 6115 ဇာတက ပါဠိ-၂ 6116 မဟာနိဒ္ဒေသ ပါဠိ 6117 စူဠနိဒ္ဒေသ ပါဠိ 6118 ပဋိသမ္ဘိဒါမဂ္ဂ ပါဠိ 6119 နေတ္တိပ္ပကရဏ ပါဠိ 6120 မိလိန္ဒပဉှ ပါဠိ 6121 ပေဋကောပဒေသ ပါဠိ	6201 ခုဒ္ဒကပါဌ အဋ္ဌကထာ 6202 ဓမ္မပဒ အဋ္ဌကထာ-၁ 6203 ဓမ္မပဒ အဋ္ဌကထာ-၂ 6204 ဥဒါန အဋ္ဌကထာ 6205 ဣတိဝုတ္တက အဋ္ဌကထာ 6206 သုတ္တနိပါတ အဋ္ဌကထာ-၁ 6207 သုတ္တနိပါတ အဋ္ဌကထာ-၂ 6208 ဝိမာနဝတ္ထု အဋ္ဌကထာ 6209 ပေတဝတ္ထု အဋ္ဌကထာ 6210 ထေရဂါထာ အဋ္ဌကထာ-၁ 6211 ထေရဂါထာ အဋ္ဌကထာ-၂ 6212 ထေရီဂါထာ အဋ္ဌကထာ 6213 အပဒါန အဋ္ဌကထာ-၁ 6214 အပဒါန အဋ္ဌကထာ-၂ 6215 ဗုဒ္ဓဝံသ အဋ္ဌကထာ 6216 စရိယာပိဋက အဋ္ဌကထာ 6217 ဇာတက အဋ္ဌကထာ-၁ 6218 ဇာတက အဋ္ဌကထာ-၂ 6219 ဇာတက အဋ္ဌကထာ-၃ 6220 ဇာတက အဋ္ဌကထာ-၄ 6221 ဇာတက အဋ္ဌကထာ-၅ 6222 ဇာတက အဋ္ဌကထာ-၆ 6223 ဇာတက အဋ္ဌကထာ-၇ 6224 မဟာနိဒ္ဒေသ အဋ္ဌကထာ 6225 စူဠနိဒ္ဒေသ အဋ္ဌကထာ 6226 ပဋိသမ္ဘိဒါမဂ္ဂ အဋ္ဌကထာ-၁ 6227 ပဋိသမ္ဘိဒါမဂ္ဂ အဋ္ဌကထာ-၂ 6228 နေတ္တိပ္ပကရဏ အဋ္ဌကထာ	6301 နေတ္တိပ္ပကရဏ ဋီကာ 6302 နေတ္တိဝိဘာဝိနီ
7101 ဓမ္မသင်္ဂဏီ ပါဠိ 7102 ဝိဘင်္ဂ ပါဠိ 7103 ဓါတုကထာ ပါဠိ 7104 ပုဂ္ဂလပညတ္တိ ပါဠိ 7105 ကထာဝတ္ထု ပါဠိ 7106 ယမက ပါဠိ-၁ 7107 ယမက ပါဠိ-၂ 7108 ယမက ပါဠိ-၃ 7109 ပဋ္ဌာန ပါဠိ-၁ 7110 ပဋ္ဌာန ပါဠိ-၂ 7111 ပဋ္ဌာန ပါဠိ-၃ 7112 ပဋ္ဌာန ပါဠိ-၄ 7113 ပဋ္ဌာန ပါဠိ-၅	7201 ဓမ္မသင်္ဂဏိ အဋ္ဌကထာ 7202 သမ္မောဟဝိနောဒနီ အဋ္ဌကထာ 7203 ပဉ္စပကရဏ အဋ္ဌကထာ	7301 ဓမ္မသင်္ဂဏီ-မူလဋီကာ 7302 ဝိဘင်္ဂ-မူလဋီကာ 7303 ပဉ္စပကရဏ-မူလဋီကာ 7304 ဓမ္မသင်္ဂဏီ-အနုဋီကာ 7305 ပဉ္စပကရဏ-အနုဋီကာ 7306 အဘိဓမ္မာဝတာရော-နာမရူပပရိစ္ဆေဒေါ 7307 အဘိဓမ္မတ္ထသင်္ဂဟော 7308 အဘိဓမ္မာဝတာရ-ပုရာဏဋီကာ 7309 အဘိဓမ္မမာတိကာပါဠိ

português
Páli	Aṭṭhakathā	Ṭīkā	Outro
1101 Ofensas Graves (Pārājika) 1102 Ofensas Leves (Pācittiya) 1103 Grande Seção do Vīnaya (Mahāvagga) 1104 Pequena Seção do Vīnaya (Cūḷavagga) 1105 Apêndice do Vīnaya (Parivāra)	1201 Comentário das Ofensas Graves - Vol. 1 1202 Comentário das Ofensas Graves - Vol. 2 1203 Comentário das Ofensas Leves 1204 Comentário da Grande Seção do Vīnaya 1205 Comentário da Pequena Seção do Vīnaya 1206 Comentário do Apêndice do Vīnaya	1301 Subcomentário que Elucida o Sentido Essencial - Vol. 1 1302 Subcomentário que Elucida o Sentido Essencial - Vol. 2 1303 Subcomentário que Elucida o Sentido Essencial - Vol. 3	1401 Texto das Duas Matrizes 1402 Comentário do Compêndio do Vīnaya 1403 Subcomentário de Vajirabuddhi 1404 Subcomentário que Dissipa Dúvidas - Vol. 1 1405 Subcomentário que Dissipa Dúvidas - Vol. 2 1406 Subcomentário do Ornamento do Vīnaya - Vol. 1 1407 Subcomentário do Ornamento do Vīnaya - Vol. 2 1408 Antigo Subcomentário que Supera Dúvidas 1409 Decisão sobre o Vīnaya e Decisão Superior 1410 Subcomentário da Decisão sobre o Vīnaya - Vol. 1 1411 Subcomentário da Decisão sobre o Vīnaya - Vol. 2 1412 Texto da Aplicação das Regras 1413 Pequeno Treinamento e Treinamento Fundamental 8401 Caminho da Purificação - Vol. 1 8402 Caminho da Purificação - Vol. 2 8403 Grande Subcomentário do Caminho da Purificação - Vol. 1 8404 Grande Subcomentário do Caminho da Purificação - Vol. 2 8405 História da Origem do Caminho da Purificação 8406 Coleção dos Longos Discursos (índice Pāli-Vietnamita) 8407 Coleção dos Discursos Médios (índice Pāli-Vietnamita) 8408 Coleção dos Discursos Agrupados (índice Pāli-Vietnamita) 8409 Coleção dos Discursos Numerados (índice Pāli-Vietnamita) 8410 Cesto da Disciplina (índice Pāli-Vietnamita) 8411 Cesto do Abhidhamma (índice Pāli-Vietnamita) 8412 Comentários (índice Pāli-Vietnamita) 8413 Elucidação da Etimologia 8414 Grande Subcomentário do Compêndio que Elucida o Sentido Supremo 8415 Texto do Subcomentário Elucidativo 8416 Texto Elucidativo sobre a Exposição das Condições 8417 Subcomentário da Saudação 8418 Grande Texto de Saudação 8419 Versos de Louvor a Buda pelos Sinais 8420 Saudação com Recitação 8421 Oferenda de Lótus 8422 Ornamento dos Vencedores 8423 Mel dos Versos 8424 Coleção de Versos sobre as Qualidades de Buda 8425 Pequena Crônica dos Livros 8427 Crônica do Ensinamento 8426 Grande Crônica 8429 Gramática de Moggallāna 8428 Gramática de Kaccāyana 8430 Tratado sobre a Gramática - Série de Palavras 8431 Tratado sobre a Gramática - Série de Raízes 8432 Realização das Formas das Palavras 8433 Comentário de Moggallāna 8434 Texto sobre a Realização da Aplicação 8435 Texto sobre a Origem dos Versos 8436 Texto do Dicionário Iluminado 8437 Subcomentário do Dicionário Iluminado 8438 Texto sobre o Ornamento da Boa Compreensão 8439 Subcomentário do Ornamento da Boa Compreensão 8440 Essência da Decisão sobre os Termos do Glossário de Bālāvatāra 8446 Ética do Poeta 8447 Coleção de Ética 8445 Ética do Dhamma 8444 Grande Ética Secreta 8441 Ética do Mundo 8442 Ética dos Suttas 8443 Ética do Herói 8450 Ética de Cāṇakya 8448 Elucidação sobre os Perigos para os Homens 8449 Elucidação sobre as Quatro Proteções 8451 O Fluxo do Sabor - Histórias Edificantes 8452 Texto sobre a Purificação dos Limites 8453 Canto de Vessantara 8454 Explicação do Comentário de Moggallāna 8455 Crônica das Estupas 8456 Crônica da Relíquia do Dente 8457 O Esplendor da Leitura dos Elementos 8458 Crônica das Relíquias 8459 Crônica do Mosteiro de Hatthavanagalla 8460 História do Vencedor 8461 Ilha da Linhagem dos Vencedores 8462 Versos da Panela de Óleo 8463 Subcomentário de Milinda 8464 Cacho de Flores de Palavras 8465 Realização das Palavras 8466 Tratado sobre os Pontos da Gramática 8467 Coleção de Raízes de Kaccāyana 8468 Descrição do Pico de Sāmantakūṭa
2101 Seção da Moralidade - Dīgha 2102 Grande Seção - Dīgha 2103 Seção de Pāthika - Dīgha	2201 Comentário da Seção da Moralidade - Dīgha 2202 Comentário da Grande Seção - Dīgha 2203 Comentário da Seção de Pāthika - Dīgha	2301 Subcomentário da Seção da Moralidade - Dīgha 2302 Subcomentário da Grande Seção - Dīgha 2303 Subcomentário da Seção de Pāthika - Dīgha 2304 Novo Subcomentário da Seção da Moralidade - Vol. 1 2305 Novo Subcomentário da Seção da Moralidade - Vol. 2
3101 Cinquenta Discursos Fundamentais - Majjhima 3102 Cinquenta Discursos Médios - Majjhima 3103 Cinquenta Discursos Superiores - Majjhima	3201 Comentário dos Cinquenta Fundamentais - Vol. 1 3202 Comentário dos Cinquenta Fundamentais - Vol. 2 3203 Comentário dos Cinquenta Médios 3204 Comentário dos Cinquenta Superiores	3301 Subcomentário dos Cinquenta Fundamentais 3302 Subcomentário dos Cinquenta Médios 3303 Subcomentário dos Cinquenta Superiores
4101 Seção com Versos - Saṃyutta 4102 Seção das Causas - Saṃyutta 4103 Seção dos Agregados - Saṃyutta 4104 Seção das Seis Bases dos Sentidos - Saṃyutta 4105 Grande Seção - Saṃyutta	4201 Comentário da Seção com Versos - Saṃyutta 4202 Comentário da Seção das Causas - Saṃyutta 4203 Comentário da Seção dos Agregados - Saṃyutta 4204 Comentário da Seção das Seis Bases - Saṃyutta 4205 Comentário da Grande Seção - Saṃyutta	4301 Subcomentário da Seção com Versos - Saṃyutta 4302 Subcomentário da Seção das Causas - Saṃyutta 4303 Subcomentário da Seção dos Agregados - Saṃyutta 4304 Subcomentário da Seção das Seis Bases - Saṃyutta 4305 Subcomentário da Grande Seção - Saṃyutta
5101 Grupos de Um - Aṅguttara 5102 Grupos de Dois - Aṅguttara 5103 Grupos de Três - Aṅguttara 5104 Grupos de Quatro - Aṅguttara 5105 Grupos de Cinco - Aṅguttara 5106 Grupos de Seis - Aṅguttara 5107 Grupos de Sete - Aṅguttara 5108 Grupos de Oito, etc. - Aṅguttara 5109 Grupos de Nove - Aṅguttara 5110 Grupos de Dez - Aṅguttara 5111 Grupos de Onze - Aṅguttara	5201 Comentário dos Grupos de Um - Aṅguttara 5202 Comentário dos Grupos de Dois, Três e Quatro 5203 Comentário dos Grupos de Cinco, Seis e Sete 5204 Comentário dos Grupos de Oito, etc.	5301 Subcomentário dos Grupos de Um - Aṅguttara 5302 Subcomentário dos Grupos de Dois, Três e Quatro 5303 Subcomentário dos Grupos de Cinco, Seis e Sete 5304 Subcomentário dos Grupos de Oito, etc.
6101 Pequena Leitura (Khuddakapāṭha) 6102 Versos do Dhamma (Dhammapada) 6103 Exclamações Inspiradas (Udāna) 6104 Assim Foi Dito (Itivuttaka) 6105 Coleção de Discursos (Suttanipāta) 6106 Histórias das Mansões Celestiais 6107 Histórias dos Fantasmas 6108 Versos dos Monges Anciãos 6109 Versos das Monjas Anciãs 6110 Histórias Passadas - Vol. 1 6111 Histórias Passadas - Vol. 2 6112 História dos Budas (Buddhavaṃsa) 6113 Cesto das Condutas (Cariyāpiṭaka) 6114 Histórias de Nascimentos - Vol. 1 6115 Histórias de Nascimentos - Vol. 2 6116 Grande Exposição (Mahāniddesa) 6117 Pequena Exposição (Cūḷaniddesa) 6118 Caminho da Discriminação Analítica 6119 O Guia (Nettippakaraṇa) 6120 As Perguntas de Milinda 6121 Instrução do Cesto (Peṭakopadesa)	6201 Comentário da Pequena Leitura 6202 Comentário do Dhammapada - Vol. 1 6203 Comentário do Dhammapada - Vol. 2 6204 Comentário do Udāna 6205 Comentário do Itivuttaka 6206 Comentário do Suttanipāta - Vol. 1 6207 Comentário do Suttanipāta - Vol. 2 6208 Comentário das Histórias das Mansões 6209 Comentário das Histórias dos Fantasmas 6210 Comentário dos Versos dos Monges - Vol. 1 6211 Comentário dos Versos dos Monges - Vol. 2 6212 Comentário dos Versos das Monjas 6213 Comentário das Histórias Passadas - Vol. 1 6214 Comentário das Histórias Passadas - Vol. 2 6215 Comentário da História dos Budas 6216 Comentário do Cesto das Condutas 6217 Comentário das Histórias de Nascimentos - Vol. 1 6218 Comentário das Histórias de Nascimentos - Vol. 2 6219 Comentário das Histórias de Nascimentos - Vol. 3 6220 Comentário das Histórias de Nascimentos - Vol. 4 6221 Comentário das Histórias de Nascimentos - Vol. 5 6222 Comentário das Histórias de Nascimentos - Vol. 6 6223 Comentário das Histórias de Nascimentos - Vol. 7 6224 Comentário da Grande Exposição 6225 Comentário da Pequena Exposição 6226 Comentário do Caminho da Discriminação - Vol. 1 6227 Comentário do Caminho da Discriminação - Vol. 2 6228 Comentário do Guia	6301 Subcomentário do Guia 6302 Elucidação do Guia
7101 Enumeração dos Fenômenos (Dhammasaṅgaṇī) 7102 Análise (Vibhaṅga) 7103 Discurso sobre os Elementos (Dhātukathā) 7104 Designação das Pessoas (Puggalapaññatti) 7105 Pontos da Discussão (Kathāvatthu) 7106 O Livro dos Pares - Vol. 1 7107 O Livro dos Pares - Vol. 2 7108 O Livro dos Pares - Vol. 3 7109 Condições de Originação - Vol. 1 7110 Condições de Originação - Vol. 2 7111 Condições de Originação - Vol. 3 7112 Condições de Originação - Vol. 4 7113 Condições de Originação - Vol. 5	7201 Comentário da Enumeração dos Fenômenos 7202 Comentário que Dissipa a Confusão 7203 Comentário dos Cinco Tratados	7301 Subcomentário Principal da Enumeração dos Fenômenos 7302 Subcomentário Principal da Análise 7303 Subcomentário Principal dos Cinco Tratados 7304 Subcomentário Secundário da Enumeração dos Fenômenos 7305 Subcomentário Secundário dos Cinco Tratados 7306 Introdução ao Abhidhamma - Análise de Nome e Forma 7307 Compêndio do Abhidhamma 7308 Antigo Subcomentário da Introdução ao Abhidhamma 7309 Matriz do Abhidhamma

русский
Палийский канон	Комментарии	Субкомментарии	Другое
1101 Параджика-пали 1102 Пачиттия-пали 1103 Махавагга-пали (Виная) 1104 Чулавагга-пали 1105 Паривара-пали	1201 Параджиканда-аттхакатха-1 1202 Параджиканда-аттхакатха-2 1203 Пачиттия-аттхакатха 1204 Махавагга-аттхакатха (Виная) 1205 Чулавагга-аттхакатха 1206 Паривара-аттхакатха	1301 Сараттхадипани-тика-1 1302 Сараттхадипани-тика-2 1303 Сараттхадипани-тика-3	1401 Двематика-пали 1402 Винаясангаха-аттхакатха 1403 Ваджирабуддхи-тика 1404 Вимативинодани-тика-1 1405 Вимативинодани-тика-2 1406 Винаяланкара-тика-1 1407 Винаяланкара-тика-2 1408 Канкхавитаранипурана-тика 1409 Винаявиниччая-уттаравиниччая 1410 Винаявиниччая-тика-1 1411 Винаявиниччая-тика-2 1412 Пачиттиядийоджана-пали 1413 Кхуддасиккха-муласиккха 8401 Висуддхимагга-1 8402 Висуддхимагга-2 8403 Висуддхимагга-махатика-1 8404 Висуддхимагга-махатика-2 8405 Висуддхимагга-ниданакатха 8406 Дигханикая (пу-ви) 8407 Мадджхиманикая (пу-ви) 8408 Самъюттаникая (пу-ви) 8409 Ангуттараникая (пу-ви) 8410 Винаяпитака (пу-ви) 8411 Абхидхаммапитака (пу-ви) 8412 Аттхакатха (пу-ви) 8413 Нируттидипани 8414 Параматтхадипани Сангахамахатикапатха 8415 Анудипанипатха 8416 Паттхануддеса дипанипатха 8417 Намаккаратика 8418 Махапанамапатха 8419 Лаккханато буддхатхоманагатха 8420 Сутавандана 8421 Камаланджали 8422 Джиналанкара 8423 Паджамадху 8424 Буддхагунагатхавали 8425 Чулагантхавамса 8427 Сасанавамса 8426 Махавамса 8429 Моггалланабьякарана 8428 Каччаянабьякарана 8430 Садданитиппакарана (падамала) 8431 Садданитиппакарана (дхатумала) 8432 Падарупасиддхи 8433 Могалланапанчика 8434 Пайогасиддхипатха 8435 Вуттодаяпатха 8436 Абхидханаппадипикапатха 8437 Абхидханаппадипикатика 8438 Субодхаланкарапатха 8439 Субодхаланкаратика 8440 Балаватара гантхипадаттхавиниччаясара 8446 Кавидаппананити 8447 Нитиманджари 8445 Дхамманити 8444 Махараханити 8441 Локанити 8442 Суттантанити 8443 Сурассатинити 8450 Чанакьянити 8448 Нарадаккхадипани 8449 Чатурараккхадипани 8451 Расавахини 8452 Симависодханипатха 8453 Вессантарагити 8454 Моггаллана вуттививаранапанчика 8455 Тхупавамса 8456 Датхавамса 8457 Дхатупатхавиласиния 8458 Дхатувамса 8459 Хаттхаванагаллавихаравамса 8460 Джиначаритая 8461 Джинавамсадипа 8462 Телакатахагатха 8463 Милидатика 8464 Падаманджари 8465 Падасадхана 8466 Саддабиндупакарана 8467 Каччаянадхатуманджуса 8468 Самантакутаваннана
2101 Силаккхандхавагга-пали 2102 Махавагга-пали (Дигха) 2103 Патхикавагга-пали	2201 Силаккхандхавагга-аттхакатха 2202 Махавагга-аттхакатха (Дигха) 2203 Патхикавагга-аттхакатха	2301 Силаккхандхавагга-тика 2302 Махавагга-тика (Дигха) 2303 Патхикавагга-тика 2304 Силаккхандхавагга-абхинаватика-1 2305 Силаккхандхавагга-абхинаватика-2
3101 Мулапаннаса-пали 3102 Мадджхимапаннаса-пали 3103 Упарипаннаса-пали	3201 Мулапаннаса-аттхакатха-1 3202 Мулапаннаса-аттхакатха-2 3203 Мадджхимапаннаса-аттхакатха 3204 Упарипаннаса-аттхакатха	3301 Мулапаннаса-тика 3302 Мадджхимапаннаса-тика 3303 Упарипаннаса-тика
4101 Сагатхавагга-пали 4102 Ниданавагга-пали 4103 Кхандхавагга-пали 4104 Салаятанавагга-пали 4105 Махавагга-пали (Самъютта)	4201 Сагатхавагга-аттхакатха 4202 Ниданавагга-аттхакатха 4203 Кхандхавагга-аттхакатха 4204 Салаятанавагга-аттхакатха 4205 Махавагга-аттхакатха (Самъютта)	4301 Сагатхавагга-тика 4302 Ниданавагга-тика 4303 Кхандхавагга-тика 4304 Салаятанавагга-тика 4305 Махавагга-тика (Самъютта)
5101 Экаканипата-пали 5102 Дуканипата-пали 5103 Тиканипата-пали 5104 Чатукканипата-пали 5105 Панчаканипата-пали 5106 Чхакканипата-пали 5107 Саттаканипата-пали 5108 Аттхакадинипата-пали 5109 Наваканипата-пали 5110 Дасаканипата-пали 5111 Экадасаканипата-пали	5201 Экаканипата-аттхакатха 5202 Дука-тика-чатукканипата-аттхакатха 5203 Панчака-чхакка-саттаканипата-аттхакатха 5204 Аттхакадинипата-аттхакатха	5301 Экаканипата-тика 5302 Дука-тика-чатукканипата-тика 5303 Панчака-чхакка-саттаканипата-тика 5304 Аттхакадинипата-тика
6101 Кхуддакапатха-пали 6102 Дхаммапада-пали 6103 Удана-пали 6104 Итивуттака-пали 6105 Суттанипата-пали 6106 Виманаваттху-пали 6107 Петаваттху-пали 6108 Тхерагатха-пали 6109 Тхеригатха-пали 6110 Ападана-пали-1 6111 Ападана-пали-2 6112 Буддхавамса-пали 6113 Чарияпитака-пали 6114 Джатака-пали-1 6115 Джатака-пали-2 6116 Маханиддеса-пали 6117 Чуланиддеса-пали 6118 Патисамбхидамагга-пали 6119 Неттиппакарана-пали 6120 Милиндапаньха-пали 6121 Петакопадеса-пали	6201 Кхуддакапатха-аттхакатха 6202 Дхаммапада-аттхакатха-1 6203 Дхаммапада-аттхакатха-2 6204 Удана-аттхакатха 6205 Итивуттака-аттхакатха 6206 Суттанипата-аттхакатха-1 6207 Суттанипата-аттхакатха-2 6208 Виманаваттху-аттхакатха 6209 Петаваттху-аттхакатха 6210 Тхерагатха-аттхакатха-1 6211 Тхерагатха-аттхакатха-2 6212 Тхеригатха-аттхакатха 6213 Ападана-аттхакатха-1 6214 Ападана-аттхакатха-2 6215 Буддхавамса-аттхакатха 6216 Чарияпитака-аттхакатха 6217 Джатака-аттхакатха-1 6218 Джатака-аттхакатха-2 6219 Джатака-аттхакатха-3 6220 Джатака-аттхакатха-4 6221 Джатака-аттхакатха-5 6222 Джатака-аттхакатха-6 6223 Джатака-аттхакатха-7 6224 Маханиддеса-аттхакатха 6225 Чуланиддеса-аттхакатха 6226 Патисамбхидамагга-аттхакатха-1 6227 Патисамбхидамагга-аттхакатха-2 6228 Неттиппакарана-аттхакатха	6301 Неттиппакарана-тика 6302 Неттивибхавини
7101 Дхаммасангани-пали 7102 Вибханга-пали 7103 Дхатукатха-пали 7104 Пуггалапаннятти-пали 7105 Катхаваттху-пали 7106 Ямака-пали-1 7107 Ямака-пали-2 7108 Ямака-пали-3 7109 Паттхана-пали-1 7110 Паттхана-пали-2 7111 Паттхана-пали-3 7112 Паттхана-пали-4 7113 Паттхана-пали-5	7201 Дхаммасангани-аттхакатха 7202 Саммохивинодани-аттхакатха 7203 Панчапакарана-аттхакатха	7301 Дхаммасангани-мулатика 7302 Вибханга-мулатика 7303 Панчапакарана-мулатика 7304 Дхаммасангани-анутика 7305 Панчапакарана-анутика 7306 Абхидхаммаватаро-намарупапариччхедо 7307 Абхидхамматтхасангахо 7308 Абхидхаммаватара-пуранатика 7309 Абхидхаммаматика-пали

සිංහල
පාලි කැනනය	විවරණ	අටුවා	වෙනත්
1101 පාරාජික පාළි 1102 පාචිත්තිය පාළි 1103 මහාවග්ග පාළි (විනය) 1104 චූළවග්ග පාළි 1105 පරිවාර පාළි	1201 පාරාජිකකණ්ඩ අට්ඨකථා-1 1202 පාරාජිකකණ්ඩ අට්ඨකථා-2 1203 පාචිත්තිය අට්ඨකථා 1204 මහාවග්ග අට්ඨකථා (විනය) 1205 චූළවග්ග අට්ඨකථා 1206 පරිවාර අට්ඨකථා	1301 සාරත්ථදීපනී ටීකා-1 1302 සාරත්ථදීපනී ටීකා-2 1303 සාරත්ථදීපනී ටීකා-3	1401 ද්වෙමාතිකාපාළි 1402 විනයසංගහ අට්ඨකථා 1403 වජිරබුද්ධි ටීකා 1404 විමතිවිනෝදනී ටීකා-1 1405 විමතිවිනෝදනී ටීකා-2 1406 විනයාලංකාර ටීකා-1 1407 විනයාලංකාර ටීකා-2 1408 කඞ්ඛාවිතරණීපුරාණ ටීකා 1409 විනයවිනිච්ඡය-උත්තරවිනිච්ඡය 1410 විනයවිනිච්ඡය ටීකා-1 1411 විනයවිනිච්ඡය ටීකා-2 1412 පාචිත්යාදියෝජනාපාළි 1413 ඛුද්දසික්ඛා-මූලසික්ඛා 8401 විසුද්ධිමග්ග-1 8402 විසුද්ධිමග්ග-2 8403 විසුද්ධිමග්ග-මහාටීකා-1 8404 විසුද්ධිමග්ග-මහාටීකා-2 8405 විසුද්ධිමග්ග නිදානකථා 8406 දීඝනිකාය (පු-වි) 8407 මජ්ඣිමනිකාය (පු-වි) 8408 සංයුත්තනිකාය (පු-වි) 8409 අඞ්ගුත්තරනිකාය (පු-වි) 8410 විනයපිටක (පු-වි) 8411 අභිධම්මපිටක (පු-වි) 8412 අට්ඨකථා (පු-වි) 8413 නිරුත්තිදීපනී 8414 පරමත්ථදීපනී සඞ්ගහමහාටීකාපාඨ 8415 අනුදීපනීපාඨ 8416 පට්ඨානුද්දේස දීපනීපාඨ 8417 නමක්කාරටීකා 8418 මහාපණාමපාඨ 8419 ලක්ඛණාතෝ බුද්ධථෝමනාගාථා 8420 සුතවන්දනා 8421 කමලාඤ්ජලි 8422 ජිනාලඞ්කාර 8423 පජ්ජමධු 8424 බුද්ධගුණගාථාවලී 8425 චූළගන්ථවංස 8427 සාසනවංස 8426 මහාවංස 8429 මොග්ගල්ලානබ්යාකරණං 8428 කච්චායනබ්යාකරණං 8430 සද්දනීතිප්පකරණං (පදමාලා) 8431 සද්දනීතිප්පකරණං (ධාතුමාලා) 8432 පදරූපසිද්ධි 8433 මොග්ගල්ලානපඤ්චිකා 8434 පයෝගසිද්ධිපාඨ 8435 වුත්තෝදයපාඨ 8436 අභිධානප්පදීපිකාපාඨ 8437 අභිධානප්පදීපිකාටීකා 8438 සුබෝධාලඞ්කාරපාඨ 8439 සුබෝධාලඞ්කාරටීකා 8440 බාලාවතාර ගණ්ඨිපදත්ථවිනිච්ඡයසාර 8446 කවිදප්පණනීති 8447 නීතිමඤ්ජරී 8445 ධම්මනීති 8444 මහාරහනීති 8441 ලෝකනීති 8442 සුත්තන්තනීති 8443 සූරස්සතිනීති 8450 චාණක්යනීති 8448 නරදක්ඛදීපනී 8449 චතුරාරක්ඛදීපනී 8451 රසවාහිනී 8452 සීමවිසෝධනීපාඨ 8453 වෙස්සන්තරගීති 8454 මොග්ගල්ලාන වුත්තිවිවරණපඤ්චිකා 8455 ථූපවංස 8456 දාඨාවංස 8457 ධාතුපාඨවිලාසිනියා 8458 ධාතුවංස 8459 හත්ථවනගල්ලවිහාරවංස 8460 ජිනචරිතය 8461 ජිනවංසදීපං 8462 තේලකටාහගාථා 8463 මිලිදටීකා 8464 පදමඤ්ජරී 8465 පදසාධනං 8466 සද්දබින්දුපකරණං 8467 කච්චායනධාතුමඤ්ජුසා 8468 සාමන්තකූටවණ්ණනා
2101 සීලක්ඛන්ධවග්ග පාළි 2102 මහාවග්ග පාළි (දීඝ) 2103 පාථිකවග්ග පාළි	2201 සීලක්ඛන්ධවග්ග අට්ඨකථා 2202 මහාවග්ග අට්ඨකථා (දීඝ) 2203 පාථිකවග්ග අට්ඨකථා	2301 සීලක්ඛන්ධවග්ග ටීකා 2302 මහාවග්ග ටීකා (දීඝ) 2303 පාථිකවග්ග ටීකා 2304 සීලක්ඛන්ධවග්ග-අභිනවටීකා-1 2305 සීලක්ඛන්ධවග්ග-අභිනවටීකා-2
3101 මූලපණ්ණාස පාළි 3102 මජ්ඣිමපණ්ණාස පාළි 3103 උපරිපණ්ණාස පාළි	3201 මූලපණ්ණාස අට්ඨකථා-1 3202 මූලපණ්ණාස අට්ඨකථා-2 3203 මජ්ඣිමපණ්ණාස අට්ඨකථා 3204 උපරිපණ්ණාස අට්ඨකථා	3301 මූලපණ්ණාස ටීකා 3302 මජ්ඣිමපණ්ණාස ටීකා 3303 උපරිපණ්ණාස ටීකා
4101 සගාථාවග්ග පාළි 4102 නිදානවග්ග පාළි 4103 ඛන්ධවග්ග පාළි 4104 සළායතනවග්ග පාළි 4105 මහාවග්ග පාළි (සංයුත්ත)	4201 සගාථාවග්ග අට්ඨකථා 4202 නිදානවග්ග අට්ඨකථා 4203 ඛන්ධවග්ග අට්ඨකථා 4204 සළායතනවග්ග අට්ඨකථා 4205 මහාවග්ග අට්ඨකථා (සංයුත්ත)	4301 සගාථාවග්ග ටීකා 4302 නිදානවග්ග ටීකා 4303 ඛන්ධවග්ග ටීකා 4304 සළායතනවග්ග ටීකා 4305 මහාවග්ග ටීකා (සංයුත්ත)
5101 එකකනිපාත පාළි 5102 දුකනිපාත පාළි 5103 තිකනිපාත පාළි 5104 චතුක්කනිපාත පාළි 5105 පඤ්චකනිපාත පාළි 5106 ඡක්කනිපාත පාළි 5107 සත්තකනිපාත පාළි 5108 අට්ඨකාදිනිපාත පාළි 5109 නවකනිපාත පාළි 5110 දසකනිපාත පාළි 5111 එකාදසකනිපාත පාළි	5201 එකකනිපාත අට්ඨකථා 5202 දුක-තික-චතුක්කනිපාත අට්ඨකථා 5203 පඤ්චක-ඡක්ක-සත්තකනිපාත අට්ඨකථා 5204 අට්ඨකාදිනිපාත අට්ඨකථා	5301 එකකනිපාත ටීකා 5302 දුක-තික-චතුක්කනිපාත ටීකා 5303 පඤ්චක-ඡක්ක-සත්තකනිපාත ටීකා 5304 අට්ඨකාදිනිපාත ටීකා
6101 ඛුද්දකපාඨ පාළි 6102 ධම්මපද පාළි 6103 උදාන පාළි 6104 ඉතිවුත්තක පාළි 6105 සුත්තනිපාත පාළි 6106 විමානවත්ථු පාළි 6107 පේතවත්ථු පාළි 6108 ථේරගාථා පාළි 6109 ථේරීගාථා පාළි 6110 අපදාන පාළි-1 6111 අපදාන පාළි-2 6112 බුද්ධවංස පාළි 6113 චරියාපිටක පාළි 6114 ජාතක පාළි-1 6115 ජාතක පාළි-2 6116 මහානිද්දේස පාළි 6117 චූළනිද්දේස පාළි 6118 පටිසම්භිදාමග්ග පාළි 6119 නෙත්තිප්පකරණ පාළි 6120 මිලින්දපඤ්හ පාළි 6121 පේටකෝපදේස පාළි	6201 ඛුද්දකපාඨ අට්ඨකථා 6202 ධම්මපද අට්ඨකථා-1 6203 ධම්මපද අට්ඨකථා-2 6204 උදාන අට්ඨකථා 6205 ඉතිවුත්තක අට්ඨකථා 6206 සුත්තනිපාත අට්ඨකථා-1 6207 සුත්තනිපාත අට්ඨකථා-2 6208 විමානවත්ථු අට්ඨකථා 6209 පේතවත්ථු අට්ඨකථා 6210 ථේරගාථා අට්ඨකථා-1 6211 ථේරගාථා අට්ඨකථා-2 6212 ථේරීගාථා අට්ඨකථා 6213 අපදාන අට්ඨකථා-1 6214 අපදාන අට්ඨකථා-2 6215 බුද්ධවංස අට්ඨකථා 6216 චරියාපිටක අට්ඨකථා 6217 ජාතක අට්ඨකථා-1 6218 ජාතක අට්ඨකථා-2 6219 ජාතක අට්ඨකථා-3 6220 ජාතක අට්ඨකථා-4 6221 ජාතක අට්ඨකථා-5 6222 ජාතක අට්ඨකථා-6 6223 ජාතක අට්ඨකථා-7 6224 මහානිද්දේස අට්ඨකථා 6225 චූළනිද්දේස අට්ඨකථා 6226 පටිසම්භිදාමග්ග අට්ඨකථා-1 6227 පටිසම්භිදාමග්ග අට්ඨකථා-2 6228 නෙත්තිප්පකරණ අට්ඨකථා	6301 නෙත්තිප්පකරණ ටීකා 6302 නෙත්තිවිභාවිනී
7101 ධම්මසංගණී පාළි 7102 විභඞ්ග පාළි 7103 ධාතුකථා පාළි 7104 පුග්ගලපඤ්ඤත්ති පාළි 7105 කථාවත්ථු පාළි 7106 යමක පාළි-1 7107 යමක පාළි-2 7108 යමක පාළි-3 7109 පට්ඨාන පාළි-1 7110 පට්ඨාන පාළි-2 7111 පට්ඨාන පාළි-3 7112 පට්ඨාන පාළි-4 7113 පට්ඨාන පාළි-5	7201 ධම්මසංගණි අට්ඨකථා 7202 සම්මෝහවිනෝදනී අට්ඨකථා 7203 පඤ්චපකරණ අට්ඨකථා	7301 ධම්මසංගණී-මූලටීකා 7302 විභඞ්ග-මූලටීකා 7303 පඤ්චපකරණ-මූලටීකා 7304 ධම්මසංගණී-අනුටීකා 7305 පඤ්චපකරණ-අනුටීකා 7306 අභිධම්මාවතාරෝ-නාමරූපපරිච්ඡේදෝ 7307 අභිධම්මත්ථසංගහෝ 7308 අභිධම්මාවතාර-පුරාණටීකා 7309 අභිධම්මමාතිකාපාළි

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1101 Pārājika Pāḷi 1102 Pācittiya Pāḷi 1103 Mahāvagga Pāḷi (Vinaya) 1104 Cūḷavagga Pāḷi 1105 Parivāra Pāḷi	1201 Pārājikakaṇḍa Aṭṭhakathā-1 1202 Pārājikakaṇḍa Aṭṭhakathā-2 1203 Pācittiya Aṭṭhakathā 1204 Mahāvagga Aṭṭhakathā (Vinaya) 1205 Cūḷavagga Aṭṭhakathā 1206 Parivāra Aṭṭhakathā	1301 Sāratthadīpanī Ṭīkā-1 1302 Sāratthadīpanī Ṭīkā-2 1303 Sāratthadīpanī Ṭīkā-3	1401 Dvemātikāpāḷi 1402 Vinayasaṅgaha Aṭṭhakathā 1403 Vajirabuddhi Ṭīkā 1404 Vimativinodanī Ṭīkā-1 1405 Vimativinodanī Ṭīkā-2 1406 Vinayālaṅkāra Ṭīkā-1 1407 Vinayālaṅkāra Ṭīkā-2 1408 Kaṅkhāvitaraṇīpurāṇa Ṭīkā 1409 Vinayavinicchaya-uttaravinicchaya 1410 Vinayavinicchaya Ṭīkā-1 1411 Vinayavinicchaya Ṭīkā-2 1412 Pācityādiyojanāpāḷi 1413 Khuddasikkhā-mūlasikkhā 8401 Visuddhimagga-1 8402 Visuddhimagga-2 8403 Visuddhimagga-mahāṭīkā-1 8404 Visuddhimagga-mahāṭīkā-2 8405 Visuddhimagga nidānakathā 8406 Dīghanikāya (pu-vi) 8407 Majjhimanikāya (pu-vi) 8408 Saṃyuttanikāya (pu-vi) 8409 Aṅguttaranikāya (pu-vi) 8410 Vinayapiṭaka (pu-vi) 8411 Abhidhammapiṭaka (pu-vi) 8412 Aṭṭhakathā (pu-vi) 8413 Niruttidīpanī 8414 Paramatthadīpanī Saṅgahamahāṭīkāpāṭha 8415 Anudīpanīpāṭha 8416 Paṭṭhānuddesa dīpanīpāṭha 8417 Namakkāraṭīkā 8418 Mahāpaṇāmapāṭha 8419 Lakkhaṇāto buddhathomanāgāthā 8420 Sutavandanā 8421 Kamalāñjali 8422 Jinālaṅkāra 8423 Pajjamadhu 8424 Buddhaguṇagāthāvalī 8425 Cūḷaganthavaṃsa 8427 Sāsanavaṃsa 8426 Mahāvaṃsa 8429 Moggallānabyākaraṇaṃ 8428 Kaccāyanabyākaraṇaṃ 8430 Saddanītippakaraṇaṃ (padamālā) 8431 Saddanītippakaraṇaṃ (dhātumālā) 8432 Padarūpasiddhi 8433 Mogallānapañcikā 8434 Payogasiddhipāṭha 8435 Vuttodayapāṭha 8436 Abhidhānappadīpikāpāṭha 8437 Abhidhānappadīpikāṭīkā 8438 Subodhālaṅkārapāṭha 8439 Subodhālaṅkāraṭīkā 8440 Bālāvatāra gaṇṭhipadatthavinicchayasāra 8446 Kavidappaṇanīti 8447 Nītimañjarī 8445 Dhammanīti 8444 Mahārahanīti 8441 Lokanīti 8442 Suttantanīti 8443 Sūrassatinīti 8450 Cāṇakyanīti 8448 Naradakkhadīpanī 8449 Caturārakkhadīpanī 8451 Rasavāhinī 8452 Sīmavisodhanīpāṭha 8453 Vessantaragīti 8454 Moggallāna vuttivivaraṇapañcikā 8455 Thūpavaṃsa 8456 Dāṭhāvaṃsa 8457 Dhātupāṭhavilāsiniyā 8458 Dhātuvaṃsa 8459 Hatthavanagallavihāravaṃsa 8460 Jinacaritaya 8461 Jinavaṃsadīpaṃ 8462 Telakaṭāhagāthā 8463 Milidaṭīkā 8464 Padamañjarī 8465 Padasādhanaṃ 8466 Saddabindupakaraṇaṃ 8467 Kaccāyanadhātumañjusā 8468 Sāmantakūṭavaṇṇanā
2101 Sīlakkhandhavagga Pāḷi 2102 Mahāvagga Pāḷi (Dīgha) 2103 Pāthikavagga Pāḷi	2201 Sīlakkhandhavagga Aṭṭhakathā 2202 Mahāvagga Aṭṭhakathā (Dīgha) 2203 Pāthikavagga Aṭṭhakathā	2301 Sīlakkhandhavagga Ṭīkā 2302 Mahāvagga Ṭīkā (Dīgha) 2303 Pāthikavagga Ṭīkā 2304 Sīlakkhandhavagga-abhinavaṭīkā-1 2305 Sīlakkhandhavagga-abhinavaṭīkā-2
3101 Mūlapaṇṇāsa Pāḷi 3102 Majjhimapaṇṇāsa Pāḷi 3103 Uparipaṇṇāsa Pāḷi	3201 Mūlapaṇṇāsa Aṭṭhakathā-1 3202 Mūlapaṇṇāsa Aṭṭhakathā-2 3203 Majjhimapaṇṇāsa Aṭṭhakathā 3204 Uparipaṇṇāsa Aṭṭhakathā	3301 Mūlapaṇṇāsa Ṭīkā 3302 Majjhimapaṇṇāsa Ṭīkā 3303 Uparipaṇṇāsa Ṭīkā
4101 Sagāthāvagga Pāḷi 4102 Nidānavagga Pāḷi 4103 Khandhavagga Pāḷi 4104 Saḷāyatanavagga Pāḷi 4105 Mahāvagga Pāḷi (Saṃyutta)	4201 Sagāthāvagga Aṭṭhakathā 4202 Nidānavagga Aṭṭhakathā 4203 Khandhavagga Aṭṭhakathā 4204 Saḷāyatanavagga Aṭṭhakathā 4205 Mahāvagga Aṭṭhakathā (Saṃyutta)	4301 Sagāthāvagga Ṭīkā 4302 Nidānavagga Ṭīkā 4303 Khandhavagga Ṭīkā 4304 Saḷāyatanavagga Ṭīkā 4305 Mahāvagga Ṭīkā (Saṃyutta)
5101 Ekakanipāta Pāḷi 5102 Dukanipāta Pāḷi 5103 Tikanipāta Pāḷi 5104 Catukkanipāta Pāḷi 5105 Pañcakanipāta Pāḷi 5106 Chakkanipāta Pāḷi 5107 Sattakanipāta Pāḷi 5108 Aṭṭhakādinipāta Pāḷi 5109 Navakanipāta Pāḷi 5110 Dasakanipāta Pāḷi 5111 Ekādasakanipāta Pāḷi	5201 Ekakanipāta Aṭṭhakathā 5202 Duka-tika-catukkanipāta Aṭṭhakathā 5203 Pañcaka-chakka-sattakanipāta Aṭṭhakathā 5204 Aṭṭhakādinipāta Aṭṭhakathā	5301 Ekakanipāta Ṭīkā 5302 Duka-tika-catukkanipāta Ṭīkā 5303 Pañcaka-chakka-sattakanipāta Ṭīkā 5304 Aṭṭhakādinipāta Ṭīkā
6101 Khuddakapāṭha Pāḷi 6102 Dhammapada Pāḷi 6103 Udāna Pāḷi 6104 Itivuttaka Pāḷi 6105 Suttanipāta Pāḷi 6106 Vimānavatthu Pāḷi 6107 Petavatthu Pāḷi 6108 Theragāthā Pāḷi 6109 Therīgāthā Pāḷi 6110 Apadāna Pāḷi-1 6111 Apadāna Pāḷi-2 6112 Buddhavaṃsa Pāḷi 6113 Cariyāpiṭaka Pāḷi 6114 Jātaka Pāḷi-1 6115 Jātaka Pāḷi-2 6116 Mahāniddesa Pāḷi 6117 Cūḷaniddesa Pāḷi 6118 Paṭisambhidāmagga Pāḷi 6119 Nettippakaraṇa Pāḷi 6120 Milindapañha Pāḷi 6121 Peṭakopadesa Pāḷi	6201 Khuddakapāṭha Aṭṭhakathā 6202 Dhammapada Aṭṭhakathā-1 6203 Dhammapada Aṭṭhakathā-2 6204 Udāna Aṭṭhakathā 6205 Itivuttaka Aṭṭhakathā 6206 Suttanipāta Aṭṭhakathā-1 6207 Suttanipāta Aṭṭhakathā-2 6208 Vimānavatthu Aṭṭhakathā 6209 Petavatthu Aṭṭhakathā 6210 Theragāthā Aṭṭhakathā-1 6211 Theragāthā Aṭṭhakathā-2 6212 Therīgāthā Aṭṭhakathā 6213 Apadāna Aṭṭhakathā-1 6214 Apadāna Aṭṭhakathā-2 6215 Buddhavaṃsa Aṭṭhakathā 6216 Cariyāpiṭaka Aṭṭhakathā 6217 Jātaka Aṭṭhakathā-1 6218 Jātaka Aṭṭhakathā-2 6219 Jātaka Aṭṭhakathā-3 6220 Jātaka Aṭṭhakathā-4 6221 Jātaka Aṭṭhakathā-5 6222 Jātaka Aṭṭhakathā-6 6223 Jātaka Aṭṭhakathā-7 6224 Mahāniddesa Aṭṭhakathā 6225 Cūḷaniddesa Aṭṭhakathā 6226 Paṭisambhidāmagga Aṭṭhakathā-1 6227 Paṭisambhidāmagga Aṭṭhakathā-2 6228 Nettippakaraṇa Aṭṭhakathā	6301 Nettippakaraṇa Ṭīkā 6302 Nettivibhāvinī
7101 Dhammasaṅgaṇī Pāḷi 7102 Vibhaṅga Pāḷi 7103 Dhātukathā Pāḷi 7104 Puggalapaññatti Pāḷi 7105 Kathāvatthu Pāḷi 7106 Yamaka Pāḷi-1 7107 Yamaka Pāḷi-2 7108 Yamaka Pāḷi-3 7109 Paṭṭhāna Pāḷi-1 7110 Paṭṭhāna Pāḷi-2 7111 Paṭṭhāna Pāḷi-3 7112 Paṭṭhāna Pāḷi-4 7113 Paṭṭhāna Pāḷi-5	7201 Dhammasaṅgaṇi Aṭṭhakathā 7202 Sammohavinodanī Aṭṭhakathā 7203 Pañcapakaraṇa Aṭṭhakathā	7301 Dhammasaṅgaṇī-mūlaṭīkā 7302 Vibhaṅga-mūlaṭīkā 7303 Pañcapakaraṇa-mūlaṭīkā 7304 Dhammasaṅgaṇī-anuṭīkā 7305 Pañcapakaraṇa-anuṭīkā 7306 Abhidhammāvatāro-nāmarūpaparicchedo 7307 Abhidhammatthasaṅgaho 7308 Abhidhammāvatāra-purāṇaṭīkā 7309 Abhidhammamātikāpāḷi

แบบไทย
บาลีแคน	ข้อคิดเห็น	คำอธิบายย่อย	อื่น
1101 ปาราชิกปาฬิ 1102 ปาจิตติยปาฬิ 1103 มหาวคฺคปาฬิ (วินัย) 1104 จูฬวคฺคปาฬิ 1105 ปริวารปาฬิ	1201 ปาราชิกกณฺฑอฏฺฐกถา-๑ 1202 ปาราชิกกณฺฑอฏฺฐกถา-๒ 1203 ปาจิตฺติยอฏฺฐกถา 1204 มหาวคฺคอฏฺฐกถา (วินัย) 1205 จูฬวคฺคอฏฺฐกถา 1206 ปริวารอฏฺฐกถา	1301 สารตฺถทีปนีฏีกา-๑ 1302 สารตฺถทีปนีฏีกา-๒ 1303 สารตฺถทีปนีฏีกา-๓	1401 ทเวมาติกาปาฬิ 1402 วินยสํคหอฏฺฐกถา 1403 วชิรพุทฺธิฏีกา 1404 วิมติวิโนทนีฏีกา-๑ 1405 วิมติวิโนทนีฏีกา-๒ 1406 วินยาลงฺการฏีกา-๑ 1407 วินยาลงฺการฏีกา-๒ 1408 กงฺขาวิตรณีปุราณฏีกา 1409 วินยวินิจฉย-อุตฺตรวินิจฉย 1410 วินยวินิจฉยฏีกา-๑ 1411 วินยวินิจฉยฏีกา-๒ 1412 ปาจิตฺยาทิโยชนาปาฬิ 1413 ขุทฺทสิกฺขา-มูลสิกฺขา 8401 วิสุทฺธิมคฺค-๑ 8402 วิสุทฺธิมคฺค-๒ 8403 วิสุทฺธิมคฺค-มหาฏีกา-๑ 8404 วิสุทฺธิมคฺค-มหาฏีกา-๒ 8405 วิสุทฺธิมคฺค-นิทานกถา 8406 ทีฆนิกาย (ปุ-วิ) 8407 มชฺฌิมนิกาย (ปุ-วิ) 8408 สํยุตฺตนิกาย (ปุ-วิ) 8409 องฺคุตฺตรนิกาย (ปุ-วิ) 8410 วินยปิฎก (ปุ-วิ) 8411 อภิธมฺมปิฎก (ปุ-วิ) 8412 อฏฺฐกถา (ปุ-วิ) 8413 นิรุตฺติทีปนี 8414 ปรมตฺถทีปนี สงฺคหมหาฏีกาปาฐ 8415 อนุทีปนีปาฐ 8416 ปฎฺฐานุทฺเทสทีปนีปาฐ 8417 นมกฺการฏีกา 8418 มหาปณามปาฐ 8419 ลกฺขณาโต พุทฺธโถมนาคาถา 8420 สุตวทน 8421 กมลาญฺชลิ 8422 ชินาลงฺการ 8423 ปชฺชมธุ 8424 พุทฺธคุณคาถาวลี 8425 จูฬคนฺถวํส 8427 สาสนวํส 8426 มหาวํส 8429 โมคฺคลฺลานพฺยากรณํ 8428 กจฺจายนพฺยากรณํ 8430 สทฺทานีติปฺปกรณํ (ปทมาลา) 8431 สทฺทานีติปฺปกรณํ (ธาตุมาลา) 8432 ปทรูปสิทฺธิ 8433 โมคคฺลานปญฺจิกา 8434 ปโยคสิทฺธิปาฐ 8435 วุตฺโตทยปาฐ 8436 อภิธานปฺปทีปิกาปาฐ 8437 อภิธานปฺปทีปิกาฏีกา 8438 สุโพธาลงฺการปาฐ 8439 สุโพธาลงฺการฏีกา 8440 พาลาวตาร คณฺฐิปทตฺถวินิจฺฉยสาร 8446 กวิทปฺปณนีติ 8447 นีติมญฺชรี 8445 ธมฺมนีติ 8444 มหารหนีติ 8441 โลกนีติ 8442 สุตฺตนฺตนีติ 8443 สูรสฺสตินีติ 8450 จาณกฺยนีติ 8448 นรทกฺขทีปนี 8449 จตุราวรกฺขทีปนี 8451 รสวาหินี 8452 สีมวิโสธนีปาฐ 8453 เวสฺสนฺตรคีติ 8454 โมคฺคลฺลาน วุตฺติวิวรณปญฺจิกา 8455 ถูปวํส 8456 ทาฐาวํส 8457 ธาตุปาฐวิลาสินิยา 8458 ธาตุวํส 8459 หตฺถวนคัลลวิหารวํส 8460 ชนจริตย 8461 ชนวํสทีปํ 8462 เตลกฏาหคาถา 8463 มิลิทฏีกา 8464 ปทมญฺชรี 8465 ปทสาธนํ 8466 สทฺทพินฺทุปกรณํ 8467 กจฺจายนธาตุมญฺชุสา 8468 สามนฺตกูฏวณฺณนา
2101 สีลกฺขนฺธวคฺคปาฬิ 2102 มหาวคฺคปาฬิ (ทีฆ) 2103 ปาถิกวคฺคปาฬิ	2201 สีลกฺขนฺธวคฺคอฏฺฐกถา 2202 มหาวคฺคอฏฺฐกถา (ทีฆ) 2203 ปาถิกวคฺคอฏฺฐกถา	2301 สีลกฺขนฺธวคฺคฏีกา 2302 มหาวคฺคฏีกา (ทีฆ) 2303 ปาถิกวคฺคฏีกา 2304 สีลกฺขนฺธวคฺค-อภินวฏีกา-๑ 2305 สีลกฺขนฺธวคฺค-อภินวฏีกา-๒
3101 มูลปณฺณาสปาฬิ 3102 มชฺฌิมปณฺณาสปาฬิ 3103 อุปริปณฺณาสปาฬิ	3201 มูลปณฺณาสอฏฺฐกถา-๑ 3202 มูลปณฺณาสอฏฺฐกถา-๒ 3203 มชฺฌิมปณฺณาสอฏฺฐกถา 3204 อุปริปณฺณาสอฏฺฐกถา	3301 มูลปณฺณาสฏีกา 3302 มชฺฌิมปณฺณาสฏีกา 3303 อุปริปณฺณาสฏีกา
4101 สคาถาวคฺคปาฬิ 4102 นิทานวคฺคปาฬิ 4103 ขนฺธวคฺคปาฬิ 4104 สฬายตนวคฺคปาฬิ 4105 มหาวคฺคปาฬิ (สํยุตฺต)	4201 สคาถาวคฺคอฏฺฐกถา 4202 นิทานวคฺคอฏฺฐกถา 4203 ขนฺธวคฺคอฏฺฐกถา 4204 สฬายตนวคฺคอฏฺฐกถา 4205 มหาวคฺคอฏฺฐกถา (สํยุตฺต)	4301 สคาถาวคฺคฏีกา 4302 นิทานวคฺคฏีกา 4303 ขนฺธวคฺคฏีกา 4304 สฬายตนวคฺคฏีกา 4305 มหาวคฺคฏีกา (สํยุตฺต)
5101 เอกกนิปาตปาฬิ 5102 ทุกนิปาตปาฬิ 5103 ติกนิปาตปาฬิ 5104 จตุกฺกนิปาตปาฬิ 5105 ปญฺจกนิปาตปาฬิ 5106 ฉกฺกนิปาตปาฬิ 5107 สตฺตกนิปาตปาฬิ 5108 อฏฺฐกาทินิปาตปาฬิ 5109 นวกนิปาตปาฬิ 5110 ทสกนิปาตปาฬิ 5111 เอกาทสกนิปาตปาฬิ	5201 เอกกนิปาตอฏฺฐกถา 5202 ทุก-ติก-จตุกฺกนิปาตอฏฺฐกถา 5203 ปญฺจก-ฉกฺก-สตฺตกนิปาตอฏฺฐกถา 5204 อฏฺฐกาทินิปาตอฏฺฐกถา	5301 เอกกนิปาตฏีกา 5302 ทุก-ติก-จตุกฺกนิปาตฏีกา 5303 ปญฺจก-ฉกฺก-สตฺตกนิปาตฏีกา 5304 อฏฺฐกาทินิปาตฏีกา
6101 ขุทฺทกปาฐปาฬิ 6102 ธมฺมปทปาฬิ 6103 อุทานปาฬิ 6104 อิติวุตฺตกปาฬิ 6105 สุตฺตนิบาตปาฬิ 6106 วิมานวตฺถุปาฬิ 6107 เปตวตฺถุปาฬิ 6108 เถรคาถาปาฬิ 6109 เถรีคาถาปาฬิ 6110 อปทานปาฬิ-๑ 6111 อปทานปาฬิ-๒ 6112 พุทธวงฺสปาฬิ 6113 จริยาปิฏกปาฬิ 6114 ชาตกปาฬิ-๑ 6115 ชาตกปาฬิ-๒ 6116 มหานิทฺเทสปาฬิ 6117 จูฬนิทฺเทสปาฬิ 6118 ปฏิสมฺภิทามคฺคปาฬิ 6119 เนตฺติปฺปกฺรณปาฬิ 6120 มิลินฺทปญฺหาปาฬิ 6121 เปฏโกปเทสปาฬิ	6201 ขุทฺทกปาฐอฏฺฐกถา 6202 ธมฺมปทอฏฺฐกถา-๑ 6203 ธมฺมปทอฏฺฐกถา-๒ 6204 อุทานอฏฺฐกถา 6205 อิติวุตฺตกอฏฺฐกถา 6206 สุตฺตนิบาตอฏฺฐกถา-๑ 6207 สุตฺตนิบาตอฏฺฐกถา-๒ 6208 วิมานวตฺถุอฏฺฐกถา 6209 เปตวตฺถุอฏฺฐกถา 6210 เถรคาถาอฏฺฐกถา-๑ 6211 เถรคาถาอฏฺฐกถา-๒ 6212 เถรีคาถาอฏฺฐกถา 6213 อปทานอฏฺฐกถา-๑ 6214 อปทานอฏฺฐกถา-๒ 6215 พุทธวงฺสอฏฺฐกถา 6216 จริยาปิฏกอฏฺฐกถา 6217 ชาตกอฏฺฐกถา-๑ 6218 ชาตกอฏฺฐกถา-๒ 6219 ชาตกอฏฺฐกถา-๓ 6220 ชาตกอฏฺฐกถา-๔ 6221 ชาตกอฏฺฐกถา-๕ 6222 ชาตกอฏฺฐกถา-๖ 6223 ชาตกอฏฺฐกถา-๗ 6224 มหานิทฺเทสอฏฺฐกถา 6225 จูฬนิทฺเทสอฏฺฐกถา 6226 ปฏิสมฺภิทามคฺคอฏฺฐกถา-๑ 6227 ปฏิสมฺภิทามคฺคอฏฺฐกถา-๒ 6228 เนตฺติปฺปกฺรณอฏฺฐกถา	6301 เนตฺติปฺปกฺรณฏีกา 6302 เนตฺติวิภาวินี
7101 ธมฺมสงฺคณีปาฬิ 7102 วิภงฺคปาฬิ 7103 ธาตุกถาปาฬิ 7104 ปุคฺคลปญฺญตฺติปาฬิ 7105 กถาวตฺถุปาฬิ 7106 ยมกปาฬิ-๑ 7107 ยมกปาฬิ-๒ 7108 ยมกปาฬิ-๓ 7109 ปฎฺฐานปาฬิ-๑ 7110 ปฎฺฐานปาฬิ-๒ 7111 ปฎฺฐานปาฬิ-๓ 7112 ปฎฺฐานปาฬิ-๔ 7113 ปฎฺฐานปาฬิ-๕	7201 ธมฺมสงฺคณิอฏฺฐกถา 7202 สมฺโมหวินิทนีอฏฺฐกถา 7203 ปญฺจปกรณอฏฺฐกถา	7301 ธมฺมสงฺคณีมูลฏีกา 7302 วิภงฺคมูลฏีกา 7303 ปญฺจปกรณมูลฏีกา 7304 ธมฺมสงฺคณีอนุฏีกา 7305 ปญฺจปกรณอนุฏีกา 7306 อภิธมฺมาวตาโร-นามรูปปริจฺเฉโท 7307 อภิธมฺมตฺถสงฺคโห 7308 อภิธมฺมาวตาร-ปุราณฏีกา 7309 อภิธมฺมมาติกาปาฬิ

བོད་མི
པཱ་ལི་གསུང་རབ།	འགྲེལ་བཤད།	འགྲེལ་བཤད་ཕྲན།	གཞན།
1101 ཕ་ར་ཇི་ཀ་པཱ་ལི། 1102 པཱ་ཙི་ཏི་ཡ་པཱ་ལི། 1103 མ་ཧཱ་ཝག་ག་པཱ་ལི། (ཝི་ན་ཡ) 1104 ཙཱུ་ལ་ཝག་ག་པཱ་ལི། 1105 པ་རི་ཝཱ་ར་པཱ་ལི།	1201 ཕ་ར་ཇི་ཀ་ཀཎྜ་ཨཊྛ་ཀ་ཐཱ-༡ 1202 ཕ་ར་ཇི་ཀ་ཀཎྜ་ཨཊྛ་ཀ་ཐཱ-༢ 1203 པཱ་ཙི་ཏི་ཡ་ཨཊྛ་ཀ་ཐཱ། 1204 མ་ཧཱ་ཝག་ག་ཨཊྛ་ཀ་ཐཱ། (ཝི་ན་ཡ) 1205 ཙཱུ་ལ་ཝག་ག་ཨཊྛ་ཀ་ཐཱ། 1206 པ་རི་ཝཱ་ར་ཨཊྛ་ཀ་ཐཱ།	1301 སཱ་རཏྠ་དཱི་པ་ནཱི་ཊཱི་ཀཱ-༡ 1302 སཱ་རཏྠ་དཱི་པ་ནཱི་ཊཱི་ཀཱ-༢ 1303 སཱ་རཏྠ་དཱི་པ་ནཱི་ཊཱི་ཀཱ-༣	1401 དྭེ་མཱ་ཏི་ཀཱ་པཱ་ལི། 1402 ཝི་ན་ཡ་སངྒ་ཧ་ཨཊྛ་ཀ་ཐཱ། 1403 ཝ་ཇི་ར་བུད་དྷི་ཊཱི་ཀཱ། 1404 ཝི་མ་ཏི་ཝི་ནོ་ད་ནཱི་ཊཱི་ཀཱ-༡ 1405 ཝི་མ་ཏི་ཝི་ནོ་ད་ནཱི་ཊཱི་ཀཱ-༢ 1406 ཝི་ན་ཡཱ་ལངྐཱ་ར་ཊཱི་ཀཱ-༡ 1407 ཝི་ན་ཡཱ་ལངྐཱ་ར་ཊཱི་ཀཱ-༢ 1408 ཀངྑཱ་ཝི་ཏ་ར་ཎཱི་པུ་རཱ་ཎ་ཊཱི་ཀཱ། 1409 ཝི་ན་ཡ་ཝི་ནི་ཙ་ཡ་ཨུ་ཏྟ་ར་ཝི་ནི་ཙ་ཡ། 1410 ཝི་ན་ཡ་ཝི་ནི་ཙ་ཡ་ཊཱི་ཀཱ-༡ 1411 ཝི་ན་ཡ་ཝི་ནི་ཙ་ཡ་ཊཱི་ཀཱ-༢ 1412 པཱ་ཙི་ཏྱཱ་དི་ཡོ་ཇ་ནཱ་པཱ་ལི། 1413 ཁུད་ད་སིཀྑཱ་མཱུ་ལ་སིཀྑཱ། 8401 ཝི་སུད་དྷི་མགྒ-༡ 8402 ཝི་སུད་དྷི་མགྒ-༢ 8403 ཝི་སུད་དྷི་མགྒ་མ་ཧཱ་ཊཱི་ཀཱ-༡ 8404 ཝི་སུད་དྷི་མགྒ་མ་ཧཱ་ཊཱི་ཀཱ-༢ 8405 ཝི་སུད་དྷི་མགྒ་ནི་དཱ་ན་ཀ་ཐཱ། 8406 དཱི་གྷ་ནི་ཀཱ་ཡ། (པུ་ཝི) 8407 མཛྷི་མ་ནི་ཀཱ་ཡ། (པུ་ཝི) 8408 སཾ་ཡུཏྟ་ནི་ཀཱ་ཡ། (པུ་ཝི) 8409 ཨངྒུ་ཏྟ་ར་ནི་ཀཱ་ཡ། (པུ་ཝི) 8410 ཝི་ན་ཡ་པི་ཊ་ཀ། (པུ་ཝི) 8411 ཨ་བྷི་དྷམྨ་པི་ཊ་ཀ། (པུ་ཝི) 8412 ཨཊྛ་ཀ་ཐཱ། (པུ་ཝི) 8413 ནི་རུཏྟི་དཱི་པ་ནཱི། 8414 པ་ར་མཏྠ་དཱི་པ་ནཱི་སངྒ་ཧ་མ་ཧཱ་ཊཱི་ཀཱ་པཱ་ཋ། 8415 ཨ་ནུ་དཱི་པ་ནཱི་པཱ་ཋ། 8416 པཊྛཱ་ནུདྡེ་ས་དཱི་པ་ནཱི་པཱ་ཋ། 8417 ན་མཀྐཱ་ར་ཊཱི་ཀཱ། 8418 མ་ཧཱ་པ་ཎཱ་མ་པཱ་ཋ། 8419 ལཀྑ་ཎཱ་ཏོ་བུདྡྷ་ཐོ་མ་ནཱ་གཱ་ཐཱ། 8420 སུ་ཏ་ཝནྡ་ནཱ། 8421 ཀ་མ་ལཱཉྫ་ལི། 8422 ཇི་ནཱ་ལངྐཱ་ར། 8423 པཛྫ་མ་དྷུ། 8424 བུདྡྷ་གུ་ཎ་གཱ་ཐཱ་ཝ་ལཱི། 8425 ཙཱུ་ལ་གནྠ་ཝཾ་ས། 8427 སཱ་ས་ན་ཝཾ་ས། 8426 མ་ཧཱ་ཝཾ་ས། 8429 མོགྒ་ལླཱ་ན་བྱཱ་ཀ་ར་ཎཾ། 8428 ཀཙྩཱ་ཡ་ན་བྱཱ་ཀ་ར་ཎཾ། 8430 སདྡ་ནཱི་ཏི་པྤ་ཀ་ར་ཎཾ། (པ་ད་མཱ་ལཱ) 8431 སདྡ་ནཱི་ཏི་པྤ་ཀ་ར་ཎཾ། (དྷཱ་ཏུ་མཱ་ལཱ) 8432 པ་ད་རཱུ་པ་སིད་དྷི། 8433 མོ་ག་ལླཱ་ན་པཉྩ་ཀཱ། 8434 པ་ཡོ་ག་སིད་དྷི་པཱ་ཋ། 8435 བུཏྟོ་ད་ཡ་པཱ་ཋ། 8436 ཨ་བྷི་དྷཱ་ན་པྤ་དཱི་པི་ཀཱ་པཱ་ཋ། 8437 ཨ་བྷི་དྷཱ་ན་པྤ་དཱི་པི་ཀཱ་ཊཱི་ཀཱ། 8438 སུ་བོ་དྷཱ་ལངྐཱ་ར་པཱ་ཋ། 8439 སུ་བོ་དྷཱ་ལངྐཱ་ར་ཊཱི་ཀཱ། 8440 བཱ་ལཱ་ཝ་ཏཱ་ར་གཎྛི་པ་དཏྠ་ཝི་ནི་ཙ་ཡ་སཱ་ར། 8446 ཀ་ཝི་དཔྤ་ཎ་ནཱི་ཏི། 8447 ནཱི་ཏི་མཉྫ་རཱི། 8445 དྷམྨ་ནཱི་ཏི། 8444 མ་ཧཱ་ར་ཧ་ནཱི་ཏི། 8441 ལོ་ཀ་ནཱི་ཏི། 8442 སུཏྟནྟ་ནཱ་ཏི། 8443 སཱུ་རསྶ་ཏི་ནཱི་ཏི། 8450 ཙཱ་ཎཀྱ་ནཱི་ཏི། 8448 ན་ར་དཀྑ་དཱི་པ་ནཱི། 8449 ཙ་ཏུ་རཱ་རཀྑ་དཱི་པ་ནཱི། 8451 ར་ས་ཝཱ་ཧི་ནཱི། 8452 སཱི་མ་ཝི་སོ་ད་ནཱི་པཱ་ཋ། 8453 ཝེསྶནྟ་ར་གཱི་ཏི། 8454 མོགྒ་ལླཱ་ན་བུཏྟི་ཝི་ཝ་ར་ཎ་པཉྩ་ཀཱ། 8455 ཐཱུ་པ་ཝཾ་ས། 8456 དཱ་ཊྷཱ་ཝཾ་ས། 8457 དྷཱ་ཏུ་པཱ་ཋ་ཝི་ལཱ་སི་ནི་ཡཱ། 8458 དྷཱ་ཏུ་ཝཾ་ས། 8459 ཧཏྠ་ཝ་ན་གལླ་ཝི་ཧཱ་ར་ཝཾ་ས། 8460 ཇི་ན་ཙ་རི་ཏ་ཡ། 8461 ཇི་ན་ཝཾ་ས་དཱི་པཾ། 8462 ཏེ་ལ་ཀ་ཊཱ་ཧ་གཱ་ཐཱ། 8463 མི་ལི་ད་ཊཱི་ཀཱ། 8464 པ་ད་མཉྫ་རཱི། 8465 པ་ད་སཱ་ད་ནཾ། 8466 སདྡ་བིནྡུ་པ་ཀ་ར་ཎཾ། 8467 ཀཙྩཱ་ཡ་ན་དྷཱ་ཏུ་མཉྫུ་སཱ། 8468 སཱ་མནྟ་ཀཱུ་ཊ་ཝཎྞ་ནཱ།
2101 སཱི་ལཀྑནྡྷ་ཝག་ག་པཱ་ལི། 2102 མ་ཧཱ་ཝག་ག་པཱ་ལི། (དཱི་གྷ) 2103 པཱ་ཐི་ཀ་ཝག་ག་པཱ་ལི།	2201 སཱི་ལཀྑནྡྷ་ཝག་ག་ཨཊྛ་ཀ་ཐཱ། 2202 མ་ཧཱ་ཝག་ག་ཨཊྛ་ཀ་ཐཱ། (དཱི་གྷ) 2203 པཱ་ཐི་ཀ་ཝག་ག་ཨཊྛ་ཀ་ཐཱ།	2301 སཱི་ལཀྑནྡྷ་ཝག་ག་ཊཱི་ཀཱ། 2302 མ་ཧཱ་ཝག་ག་ཊཱི་ཀཱ། (དཱི་གྷ) 2303 པཱ་ཐི་ཀ་ཝག་ག་ཊཱི་ཀཱ། 2304 སཱི་ལཀྑནྡྷ་ཝག་ག་ཨ་བྷི་ན་ཝ་ཊཱི་ཀཱ-༡ 2305 སཱི་ལཀྑནྡྷ་ཝག་ག་ཨ་བྷི་ན་ཝ་ཊཱི་ཀཱ-༢
3101 མཱུ་ལ་པཎྞཱ་ས་པཱ་ལི། 3102 མཛྷི་མ་པཎྞཱ་ས་པཱ་ལི། 3103 ཨུ་པ་རི་པཎྞཱ་ས་པཱ་ལི།	3201 མཱུ་ལ་པཎྞཱ་ས་ཨཊྛ་ཀ་ཐཱ-༡ 3202 མཱུ་ལ་པཎྞཱ་ས་ཨཊྛ་ཀ་ཐཱ-༢ 3203 མཛྷི་མ་པཎྞཱ་ས་ཨཊྛ་ཀ་ཐཱ། 3204 ཨུ་པ་རི་པཎྞཱ་ས་ཨཊྛ་ཀ་ཐཱ།	3301 མཱུ་ལ་པཎྞཱ་ས་ཊཱི་ཀཱ། 3302 མཛྷི་མ་པཎྞཱ་ས་ཊཱི་ཀཱ། 3303 ཨུ་པ་རི་པཎྞཱ་ས་ཊཱི་ཀཱ།
4101 ས་གཱ་ཐཱ་ཝག་ག་པཱ་ལི། 4102 ནི་དཱ་ན་ཝག་ག་པཱ་ལི། 4103 ཁནྡྷ་ཝག་ག་པཱ་ལི། 4104 ས་ལཱ་ཡ་ཏ་ན་ཝག་ག་པཱ་ལི། 4105 མ་ཧཱ་ཝག་ག་པཱ་ལི། (སཾ་ཡུཏྟ)	4201 ས་གཱ་ཐཱ་ཝག་ག་ཨཊྛ་ཀ་ཐཱ། 4202 ནི་དཱ་ན་ཝག་ག་ཨཊྛ་ཀ་ཐཱ། 4203 ཁནྡྷ་ཝག་ག་ཨཊྛ་ཀ་ཐཱ། 4204 ས་ལཱ་ཡ་ཏ་ན་ཝག་ག་ཨཊྛ་ཀ་ཐཱ། 4205 མ་ཧཱ་ཝག་ག་ཨཊྛ་ཀ་ཐཱ། (སཾ་ཡུཏྟ)	4301 ས་གཱ་ཐཱ་ཝག་ག་ཊཱི་ཀཱ། 4302 ནི་དཱ་ན་ཝག་ག་ཊཱི་ཀཱ། 4303 ཁནྡྷ་ཝག་ག་ཊཱི་ཀཱ། 4304 ས་ལཱ་ཡ་ཏ་ན་ཝག་ག་ཊཱི་ཀཱ། 4305 མ་ཧཱ་ཝག་ག་ཊཱི་ཀཱ། (སཾ་ཡུཏྟ)
5101 ཨེ་ཀ་ཀ་ནི་པཱ་ཏ་པཱ་ལི། 5102 དུ་ཀ་ནི་པཱ་ཏ་པཱ་ལི། 5103 ཏི་ཀ་ནི་པཱ་ཏ་པཱ་ལི། 5104 ཙ་ཏུཀྐ་ནི་པཱ་ཏ་པཱ་ལི། 5105 པཉྩ་ཀ་ནི་པཱ་ཏ་པཱ་ལི། 5106 ཆཀྐ་ནི་པཱ་ཏ་པཱ་ལི། 5107 སཏྟ་ཀ་ནི་པཱ་ཏ་པཱ་ལི། 5108 ཨཊྛ་ཀཱ་དི་ནི་པཱ་ཏ་པཱ་ལི། 5109 ན་ཝ་ཀ་ནི་པཱ་ཏ་པཱ་ལི། 5110 ད་ས་ཀ་ནི་པཱ་ཏ་པཱ་ལི། 5111 ཨེ་ཀཱ་ད་ས་ཀ་ནི་པཱ་ཏ་པཱ་ལི།	5201 ཨེ་ཀ་ཀ་ནི་པཱ་ཏ་ཨཊྛ་ཀ་ཐཱ། 5202 དུ་ཀ་ཏི་ཀ་ཙ་ཏུཀྐ་ནི་པཱ་ཏ་ཨཊྛ་ཀ་ཐཱ། 5203 པཉྩ་ཀ་ཆཀྐ་སཏྟ་ཀ་ནི་པཱ་ཏ་ཨཊྛ་ཀ་ཐཱ། 5204 ཨཊྛ་ཀཱ་དི་ནི་པཱ་ཏ་ཨཊྛ་ཀ་ཐཱ།	5301 ཨེ་ཀ་ཀ་ནི་པཱ་ཏ་ཊཱི་ཀཱ། 5302 དུ་ཀ་ཏི་ཀ་ཙ་ཏུཀྐ་ནི་པཱ་ཏ་ཊཱི་ཀཱ། 5303 པཉྩ་ཀ་ཆཀྐ་སཏྟ་ཀ་ནི་པཱ་ཏ་ཊཱི་ཀཱ། 5304 ཨཊྛ་ཀཱ་དི་ནི་པཱ་ཏ་ཊཱི་ཀཱ།
6101 ཁུད་ད་ཀ་པཱ་ཋ་པཱ་ལི། 6102 དྷམྨ་པ་ད་པཱ་ལི། 6103 ཨུ་དཱ་ན་པཱ་ལི། 6104 ཨི་ཏི་ཝུཏྟ་ཀ་པཱ་ལི། 6105 སུཏྟ་ནི་པཱ་ཏ་པཱ་ལི། 6106 ཝི་མཱ་ན་ཝཏྠུ་པཱ་ལི། 6107 པེ་ཏ་ཝཏྠུ་པཱ་ལི། 6108 ཐེ་ར་གཱ་ཐཱ་པཱ་ལི། 6109 ཐེ་རཱི་གཱ་ཐཱ་པཱ་ལི། 6110 ཨ་པ་དཱ་ན་པཱ་ལི-༡ 6111 ཨ་པ་དཱ་ན་པཱ་ལི-༢ 6112 བུདྡྷ་ཝཾ་ས་པཱ་ལི། 6113 ཙ་རི་ཡཱ་པི་ཊ་ཀ་པཱ་ལི། 6114 ཛཱ་ཏ་ཀ་པཱ་ལི-༡ 6115 ཛཱ་ཏ་ཀ་པཱ་ལི-༢ 6116 མ་ཧཱ་ནི་དྡེ་ས་པཱ་ལི། 6117 ཙཱུ་ལ་ནི་དྡེ་ས་པཱ་ལི། 6118 པ་ཊི་སམ་བྷི་དཱ་མགྒ་པཱ་ལི། 6119 ནེཏྟི་པྤ་ཀ་ར་ཎ་པཱ་ལི། 6120 མི་ལིནྡ་པཉྷ་པཱ་ལི། 6121 པེ་ཊ་ཀོ་པ་དེ་ས་པཱ་ལི།	6201 ཁུད་ད་ཀ་པཱ་ཋ་ཨཊྛ་ཀ་ཐཱ། 6202 དྷམྨ་པ་ད་ཨཊྛ་ཀ་ཐཱ-༡ 6203 དྷམྨ་པ་ད་ཨཊྛ་ཀ་ཐཱ-༢ 6204 ཨུ་དཱ་ན་ཨཊྛ་ཀ་ཐཱ། 6205 ཨི་ཏི་ཝུཏྟ་ཀ་ཨཊྛ་ཀ་ཐཱ། 6206 སུཏྟ་ནི་པཱ་ཏ་ཨཊྛ་ཀ་ཐཱ-༡ 6207 སུཏྟ་ནི་པཱ་ཏ་ཨཊྛ་ཀ་ཐཱ-༢ 6208 ཝི་མཱ་ན་ཝཏྠུ་ཨཊྛ་ཀ་ཐཱ། 6209 པེ་ཏ་ཝཏྠུ་ཨཊྛ་ཀ་ཐཱ། 6210 ཐེ་ར་གཱ་ཐཱ་ཨཊྛ་ཀ་ཐཱ-༡ 6211 ཐེ་ར་གཱ་ཐཱ་ཨཊྛ་ཀ་ཐཱ-༢ 6212 ཐེ་རཱི་གཱ་ཐཱ་ཨཊྛ་ཀ་ཐཱ། 6213 ཨ་པ་དཱ་ན་ཨཊྛ་ཀ་ཐཱ-༡ 6214 ཨ་པ་དཱ་ན་ཨཊྛ་ཀ་ཐཱ-༢ 6215 བུདྡྷ་ཝཾ་ས་ཨཊྛ་ཀ་ཐཱ། 6216 ཙ་རི་ཡཱ་པི་ཊ་ཀ་ཨཊྛ་ཀ་ཐཱ། 6217 ཛཱ་ཏ་ཀ་ཨཊྛ་ཀ་ཐཱ-༡ 6218 ཛཱ་ཏ་ཀ་ཨཊྛ་ཀ་ཐཱ-༢ 6219 ཛཱ་ཏ་ཀ་ཨཊྛ་ཀ་ཐཱ-༣ 6220 ཛཱ་ཏ་ཀ་ཨཊྛ་ཀ་ཐཱ-༤ 6221 ཛཱ་ཏ་ཀ་ཨཊྛ་ཀ་ཐཱ-༥ 6222 ཛཱ་ཏ་ཀ་ཨཊྛ་ཀ་ཐཱ-༦ 6223 ཛཱ་ཏ་ཀ་ཨཊྛ་ཀ་ཐཱ-༧ 6224 མ་ཧཱ་ནི་དྡེ་ས་ཨཊྛ་ཀ་ཐཱ། 6225 ཙཱུ་ལ་ནི་དྡེ་ས་ཨཊྛ་ཀ་ཐཱ། 6226 པ་ཊི་སམ་བྷི་དཱ་མགྒ་ཨཊྛ་ཀ་ཐཱ-༡ 6227 པ་ཊི་སམ་བྷི་དཱ་མགྒ་ཨཊྛ་ཀ་ཐཱ-༢ 6228 ནེཏྟི་པྤ་ཀ་ར་ཎ་ཨཊྛ་ཀ་ཐཱ།	6301 ནེཏྟི་པྤ་ཀ་ར་ཎ་ཊཱི་ཀཱ། 6302 ནེཏྟི་ཝི་བྷཱི་ནཱི།
7101 དྷམྨ་སངྒ་ཎཱི་པཱ་ལི། 7102 ཝི་བྷངྒ་པཱ་ལི། 7103 དྷཱ་ཏུ་ཀ་ཐཱ་པཱ་ལི། 7104 པུགྒ་ལ་པཉྙཏྟི་པཱ་ལི། 7105 ཀ་ཐཱ་ཝཏྠུ་པཱ་ལི། 7106 ཡ་མ་ཀ་པཱ་ལི-༡ 7107 ཡ་མ་ཀ་པཱ་ལི-༢ 7108 ཡ་མ་ཀ་པཱ་ལི-༣ 7109 པཊྛཱ་ན་པཱ་ལི-༡ 7110 པཊྛཱ་ན་པཱ་ལི-༢ 7111 པཊྛཱ་ན་པཱ་ལི-༣ 7112 པཊྛཱ་ན་པཱ་ལི-༤ 7113 པཊྛཱ་ན་པཱ་ལི-༥	7201 དྷམྨ་སངྒ་ཎི་ཨཊྛ་ཀ་ཐཱ། 7202 སམྨོ་ཧ་ཝི་ནོ་ད་ནཱི་ཨཊྛ་ཀ་ཐཱ། 7203 པཉྩ་པ་ཀ་ར་ཎ་ཨཊྛ་ཀ་ཐཱ།	7301 དྷམྨ་སངྒ་ཎཱི་མཱུ་ལ་ཊཱི་ཀཱ། 7302 ཝི་བྷངྒ་མཱུ་ལ་ཊཱི་ཀཱ། 7303 པཉྩ་པ་ཀ་ར་ཎ་མཱུ་ལ་ཊཱི་ཀཱ། 7304 དྷམྨ་སངྒ་ཎཱི་ཨ་ནུ་ཊཱི་ཀཱ། 7305 པཉྩ་པ་ཀ་ར་ཎ་ཨ་ནུ་ཊཱི་ཀཱ། 7306 ཨ་བྷི་དྷམྨཱ་ཝ་ཏཱ་རོ་ནཱ་མ་རཱུ་པ་པ་རི་ཙྪེ་དོ། 7307 ཨ་བྷི་དྷམྨཏྠ་སངྒ་ཧོ། 7308 ཨ་བྷི་དྷམྨཱ་ཝ་ཏཱ་ར་པུ་རཱ་ཎ་ཊཱི་ཀཱ། 7309 ཨ་བྷི་དྷམྨ་མཱ་ཏི་ཀཱ་པཱ་ལི།

Tiếng Việt
Kinh điển Pali	Chú giải	Phụ chú giải	Khác
1101 Pārājika Pāḷi 1102 Pācittiya Pāḷi 1103 Mahāvagga Pāḷi (Tạng Luật) 1104 Cūḷavagga Pāḷi 1105 Parivāra Pāḷi	1201 Chú Giải Pārājikakaṇḍa - 1 1202 Chú Giải Pārājikakaṇḍa - 2 1203 Chú Giải Pācittiya 1204 Chú Giải Mahāvagga (Tạng Luật) 1205 Chú Giải Cūḷavagga 1206 Chú Giải Parivāra	1301 Phụ Chú Giải Sāratthadīpanī - 1 1302 Phụ Chú Giải Sāratthadīpanī - 2 1303 Phụ Chú Giải Sāratthadīpanī - 3	1401 Dvemātikāpāḷi 1402 Chú Giải Vinayasaṅgaha 1403 Phụ Chú Giải Vajirabuddhi 1404 Phụ Chú Giải Vimativinodanī - 1 1405 Phụ Chú Giải Vimativinodanī - 2 1406 Phụ Chú Giải Vinayālaṅkāra - 1 1407 Phụ Chú Giải Vinayālaṅkāra - 2 1408 Phụ Chú Giải Kaṅkhāvitaraṇīpurāṇa 1409 Vinayavinicchaya-uttaravinicchaya 1410 Phụ Chú Giải Vinayavinicchaya - 1 1411 Phụ Chú Giải Vinayavinicchaya - 2 1412 Pācityādiyojanāpāḷi 1413 Khuddasikkhā-mūlasikkhā 8401 Thanh Tịnh Đạo - 1 8402 Thanh Tịnh Đạo - 2 8403 Đại Phụ Chú Giải Thanh Tịnh Đạo - 1 8404 Đại Phụ Chú Giải Thanh Tịnh Đạo - 2 8405 Lời Tựa Thanh Tịnh Đạo 8406 Trường Bộ Kinh (Vấn Đáp) 8407 Trung Bộ Kinh (Vấn Đáp) 8408 Tương Ưng Bộ Kinh (Vấn Đáp) 8409 Tăng Chi Bộ Kinh (Vấn Đáp) 8410 Tạng Luật (Vấn Đáp) 8411 Tạng Vi Diệu Pháp (Vấn Đáp) 8412 Chú Giải (Vấn Đáp) 8413 Niruttidīpanī 8414 Paramatthadīpanī Saṅgahamahāṭīkāpāṭha 8415 Anudīpanīpāṭha 8416 Paṭṭhānuddesa dīpanīpāṭha 8417 Phụ Chú Giải Namakkāra 8418 Mahāpaṇāmapāṭha 8419 Lakkhaṇāto buddhathomanāgāthā 8420 Sutavandanā 8421 Kamalāñjali 8422 Jinālaṅkāra 8423 Pajjamadhu 8424 Buddhaguṇagāthāvalī 8425 Cūḷaganthavaṃsa 8426 Mahāvaṃsa 8427 Sāsanavaṃsa 8428 Kaccāyanabyākaraṇaṃ 8429 Moggallānabyākaraṇaṃ 8430 Saddanītippakaraṇaṃ (padamālā) 8431 Saddanītippakaraṇaṃ (dhātumālā) 8432 Padarūpasiddhi 8433 Mogallānapañcikā 8434 Payogasiddhipāṭha 8435 Vuttodayapāṭha 8436 Abhidhānappadīpikāpāṭha 8437 Phụ Chú Giải Abhidhānappadīpikā 8438 Subodhālaṅkārapāṭha 8439 Phụ Chú Giải Subodhālaṅkāra 8440 Bālāvatāra gaṇṭhipadatthavinicchayasāra 8441 Lokanīti 8442 Suttantanīti 8443 Sūrassatinīti 8444 Mahārahanīti 8445 Dhammanīti 8446 Kavidappaṇanīti 8447 Nītimañjarī 8448 Naradakkhadīpanī 8449 Caturārakkhadīpanī 8450 Cāṇakyanīti 8451 Rasavāhinī 8452 Sīmavisodhanīpāṭha 8453 Vessantaragīti 8454 Moggallāna vuttivivaraṇapañcikā 8455 Thūpavaṃsa 8456 Dāṭhāvaṃsa 8457 Dhātupāṭhavilāsiniyā 8458 Dhātuvaṃsa 8459 Hatthavanagallavihāravaṃsa 8460 Jinacaritaya 8461 Jinavaṃsadīpaṃ 8462 Telakaṭāhagāthā 8463 Phụ Chú Giải Milinda 8464 Padamañjarī 8465 Padasādhanaṃ 8466 Saddabindupakaraṇaṃ 8467 Kaccāyanadhātumañjusā 8468 Sāmantakūṭavaṇṇanā
2101 Sīlakkhandhavagga Pāḷi 2102 Mahāvagga Pāḷi (Trường Bộ) 2103 Pāthikavagga Pāḷi	2201 Chú Giải Sīlakkhandhavagga 2202 Chú Giải Mahāvagga (Trường Bộ) 2203 Chú Giải Pāthikavagga	2301 Phụ Chú Giải Sīlakkhandhavagga 2302 Phụ Chú Giải Mahāvagga (Trường Bộ) 2303 Phụ Chú Giải Pāthikavagga 2304 Phụ Chú Giải Mới Sīlakkhandhavagga - 1 2305 Phụ Chú Giải Mới Sīlakkhandhavagga - 2
3101 Mūlapaṇṇāsa Pāḷi 3102 Majjhimapaṇṇāsa Pāḷi 3103 Uparipaṇṇāsa Pāḷi	3201 Chú Giải Mūlapaṇṇāsa - 1 3202 Chú Giải Mūlapaṇṇāsa - 2 3203 Chú Giải Majjhimapaṇṇāsa 3204 Chú Giải Uparipaṇṇāsa	3301 Phụ Chú Giải Mūlapaṇṇāsa 3302 Phụ Chú Giải Majjhimapaṇṇāsa 3303 Phụ Chú Giải Uparipaṇṇāsa
4101 Sagāthāvagga Pāḷi 4102 Nidānavagga Pāḷi 4103 Khandhavagga Pāḷi 4104 Saḷāyatanavagga Pāḷi 4105 Mahāvagga Pāḷi (Tương Ưng Bộ)	4201 Chú Giải Sagāthāvagga 4202 Chú Giải Nidānavagga 4203 Chú Giải Khandhavagga 4204 Chú Giải Saḷāyatanavagga 4205 Chú Giải Mahāvagga (Tương Ưng Bộ)	4301 Phụ Chú Giải Sagāthāvagga 4302 Phụ Chú Giải Nidānavagga 4303 Phụ Chú Giải Khandhavagga 4304 Phụ Chú Giải Saḷāyatanavagga 4305 Phụ Chú Giải Mahāvagga (Tương Ưng Bộ)
5101 Ekakanipāta Pāḷi 5102 Dukanipāta Pāḷi 5103 Tikanipāta Pāḷi 5104 Catukkanipāta Pāḷi 5105 Pañcakanipāta Pāḷi 5106 Chakkanipāta Pāḷi 5107 Sattakanipāta Pāḷi 5108 Aṭṭhakādinipāta Pāḷi 5109 Navakanipāta Pāḷi 5110 Dasakanipāta Pāḷi 5111 Ekādasakanipāta Pāḷi	5201 Chú Giải Ekakanipāta 5202 Chú Giải Duka-tika-catukkanipāta 5203 Chú Giải Pañcaka-chakka-sattakanipāta 5204 Chú Giải Aṭṭhakādinipāta	5301 Phụ Chú Giải Ekakanipāta 5302 Phụ Chú Giải Duka-tika-catukkanipāta 5303 Phụ Chú Giải Pañcaka-chakka-sattakanipāta 5304 Phụ Chú Giải Aṭṭhakādinipāta
6101 Khuddakapāṭha Pāḷi 6102 Dhammapada Pāḷi 6103 Udāna Pāḷi 6104 Itivuttaka Pāḷi 6105 Suttanipāta Pāḷi 6106 Vimānavatthu Pāḷi 6107 Petavatthu Pāḷi 6108 Theragāthā Pāḷi 6109 Therīgāthā Pāḷi 6110 Apadāna Pāḷi - 1 6111 Apadāna Pāḷi - 2 6112 Buddhavaṃsa Pāḷi 6113 Cariyāpiṭaka Pāḷi 6114 Jātaka Pāḷi - 1 6115 Jātaka Pāḷi - 2 6116 Mahāniddesa Pāḷi 6117 Cūḷaniddesa Pāḷi 6118 Paṭisambhidāmagga Pāḷi 6119 Nettippakaraṇa Pāḷi 6120 Milindapañha Pāḷi 6121 Peṭakopadesa Pāḷi	6201 Chú Giải Khuddakapāṭha 6202 Chú Giải Dhammapada - 1 6203 Chú Giải Dhammapada - 2 6204 Chú Giải Udāna 6205 Chú Giải Itivuttaka 6206 Chú Giải Suttanipāta - 1 6207 Chú Giải Suttanipāta - 2 6208 Chú Giải Vimānavatthu 6209 Chú Giải Petavatthu 6210 Chú Giải Theragāthā - 1 6211 Chú Giải Theragāthā - 2 6212 Chú Giải Therīgāthā 6213 Chú Giải Apadāna - 1 6214 Chú Giải Apadāna - 2 6215 Chú Giải Buddhavaṃsa 6216 Chú Giải Cariyāpiṭaka 6217 Chú Giải Jātaka - 1 6218 Chú Giải Jātaka - 2 6219 Chú Giải Jātaka - 3 6220 Chú Giải Jātaka - 4 6221 Chú Giải Jātaka - 5 6222 Chú Giải Jātaka - 6 6223 Chú Giải Jātaka - 7 6224 Chú Giải Mahāniddesa 6225 Chú Giải Cūḷaniddesa 6226 Chú Giải Paṭisambhidāmagga - 1 6227 Chú Giải Paṭisambhidāmagga - 2 6228 Chú Giải Nettippakaraṇa	6301 Phụ Chú Giải Nettippakaraṇa 6302 Nettivibhāvinī
7101 Dhammasaṅgaṇī Pāḷi 7102 Vibhaṅga Pāḷi 7103 Dhātukathā Pāḷi 7104 Puggalapaññatti Pāḷi 7105 Kathāvatthu Pāḷi 7106 Yamaka Pāḷi - 1 7107 Yamaka Pāḷi - 2 7108 Yamaka Pāḷi - 3 7109 Paṭṭhāna Pāḷi - 1 7110 Paṭṭhāna Pāḷi - 2 7111 Paṭṭhāna Pāḷi - 3 7112 Paṭṭhāna Pāḷi - 4 7113 Paṭṭhāna Pāḷi - 5	7201 Chú Giải Dhammasaṅgaṇi 7202 Chú Giải Sammohavinodanī 7203 Chú Giải Pañcapakaraṇa	7301 Phụ Chú Giải Gốc Dhammasaṅgaṇī 7302 Phụ Chú Giải Gốc Vibhaṅga 7303 Phụ Chú Giải Gốc Pañcapakaraṇa 7304 Phụ Chú Giải Tiếp Theo Dhammasaṅgaṇī 7305 Phụ Chú Giải Tiếp Theo Pañcapakaraṇa 7306 Abhidhammāvatāro-nāmarūpaparicchedo 7307 Abhidhammatthasaṅgaho 7308 Phụ Chú Giải Cổ Điển Abhidhammāvatāra 7309 Abhidhammamātikāpāḷi