Abhidhammā Pitaka

The following is an excerpt form the Dhammāsangani, of the Theravada Pali (English translation) Abhidhammā.

This particular excerpt starts in the Introduction, and includes the first Category of Meritorious Thought pertaining to the Sensuous Sphere of the First Division on Mind and Mental Concomitants of the section titled Cittuppada Kanda and ends on the second Category of Meritorious Thought, of which this category is not included.

It took me two days to type this up, and can guarantee that this text was not copied from any other source including Internet or other electronic media.

Please forgive if there are any typo's. If you have a problem understanding this text due to possible typographic errors, please PM me and I will attempt to correct it.

Thanks,

HTML:

 

The following brief guide to Pali pronouncing is just that ... very brief, in order to give the reader an as-accurate-as-possible ability to pronounce Pali written in the Romanized script of the English language.

Most of the Pali words in this thread do not have complete accurate spellings in that several letters do not have the tilde, dot-over, bar-over, dot-under letters used in Romanized Pali script. These special characters allow for a more advanced pronunciation of the Pali language. Even the word Pali in this post (which should be Pāli) has the letter a + bar-over omitted and replaced with just the letter 'a'.

With that in mind, let me begin ...
________________________________________________________________

Pali pronounciation guide

a is pronounced like a in father
i is pronounced like ee as in bee
u is pronounced like oo as in cool
e is pronounced like ā as in stay
c is pronounced like ch as in chair
v is pronounced like w as in we

kh, gh, ch, jh, th, dh, ph, bh are aspirate consonants which have to be pronounced with an audible breath. DO NOT mistake aspirated 'th' in the same manner as one would pronounce english words that start with 'th' as them, these, those, this, that, but rather as pronouncing the left-most letter and exhaling immediately after. This goes also for words with 'ph' sounding in english like 'f' as in phone, aspirated it sounds like 'p'+ exhale.

Letters with a bar over them, have a longer duration in the pronunciation, such as 'a' as in father, and 'ā' as in faather (where 'aa' is pronounced with a longer duration similar to pronuncing it like 'ahh').

HTML:

 

INTRODUCTION
to
DHAMMASANGANI​

This introduction in a way may be regarded as a brief introduction to the Abhidhamma Pitaka as a whole. It is in two parts. The first part is about Abhidhamma and the second part is about Dhammasangani.

I
Abhidhamma​

The term 'abhidhamma' can be rendered literally as higher or special teaching of the Buddha. Abhidhamma is in fact a profounder treatment of the Teaching of the Buddha, dealing with the ultimate realities, namely, mind (citta), mental concomitants (cetasika), matter or Corporeality (rupa), and Nibbana. Of these four, the first three are compounded and conditioned. Nibbana is the only ultimate reality which is uncompounded and unconditioned. In this book, "mind" and "consciousness" are both used for citta. The term "thought" includes both citta and cetasikas, i.e., mind (or consciousness) and mental concomitants.

The Buddha expounded his teachings with only one object, namely, the attainment of Nibbana. But the presentation varies according to varrying occasions and circumstances. In Suttanta discourses the Buddha takes into consideration the intellectual level of his audience and teaches dhamma in conventional terms, making reference to persons and objects such as I, we, he, she, man, women, cow, tree, etc. But in Abhidhamma, the Buddha makes no such concessions; he treats the dhamma entirely in terms of ultimate realities. He analyses every phenomenon into its ultimate constituents. All relative concepts such as man, mountain, etc., are reduced to their ultimate elements which are then precisely defined, classified, and systematically arranged.

Thus in Abhidhamma compounded and conditioned things are expressed in terms of khandhas, mental and physical aggregrates; ayatanas, sense-bases; dhatus, elements; indriya, faculties; sacca, fundamental truths; and so on. Things denoted by conventional terms such as man, woman, etc., are resolved into ultimate components of khandhas, ayatanas, etc., and viewed as impersonal mental and physical phenomena which are conditioned by various factors and are impermanent (anicca), subject to suffering (dukkha), and without an entity (anatta).

Having resolved all phenomena into ultimate components analytically in Dhammasangani and Vibhanga, Abhidhamma defines the conditional relations between the various constituent factors in Patthana, the last of its seven treatises. Thus Abhidhamma forms a gigantic edifice of knowledge relating to ultimate realities which, in its immensity of scope, grandeur, subtlety and profundity, can be properly expounded only by the Buddha.

It is true that the Suttanta Pitaka also contains discourses dealing with analytical descriptions and conditional relations of the five mental and physical aggregates. Where the need arises, subjects such as the five aggregates, sense-bases, etc., are mentioned in the suttas. But they are explained only briefly by what is known as the Suttanta Method of Analysis (Suttanta bhajaniya), giving bare definitions with limited descriptions. For example, khandas, the five mental and physical aggregates, are enumerated as the aggregate of corporeality, the aggregate of sensation, the aggregate of perception, the aggregate of volitional activities, and the aggregate of consciousness. They may be dealt with somewhat more comprehensively; for instance the aggregate of corporeality may be further defined as corporeality of the past, the present or the future; the corporeality which is internal or external, coarse or fine, inferior or superior, far or near. The Suttanta Analysis does not usually go further than this.

But the Abhidhamma approach is more thorough, more penetrating, describing each corporeal or mental phenomenon in ultimate terms. For example, in the summarised presentaton of the Abhidhamma, known as Abhidhammattha Sangaha, compiled in Sri Lanka in the fifth century A.D. by Venerable Anuruddha, consciousness is described as consisting of 89 kinds, mental concomitants as consisting of 52 kinds, corporeality as consisting of 28 kinds, and Nibbana as the single uncompounded element (asankhata dhatu). According to the Abhidhamma Method of Analysis (Abhidhamma bhajaniya), each description can be amplified further.

The Seven Books of Abhidhamma

The Abhidhamma Pitaka is made up of seven treatises:

(i) The Dhammasangani contains detailed enumeration of all phenomena. The second part of this introduction gives a more detailed description of it.

(ii) Vibhanga consists of eighteen separate sections which give a detailed analysis of phenomena quite distinct from that of Dhammasangani.

(iii) Dhatukatha is a treatsie which studies the dhammas analysed in Dhammasangani and Vibhanga, in fourteen ways of analytical investigation.

(iv) Puggalapaññatti means the designation of individuals. In the first three books of Abhidhamma, conventional terms are used to denote ultimate realities. Here in this book conventional terms are used not only to denote ultimate realities but also to denote things which do not exist in the ultimate sense. This is because the use of conventional terms is necessary for human communication.

(v) Kathavatthu is a series of dialectical discussions between the proponents of the orthodox Theravada school and those of the dissentient schools. For instance, one of the controversies involves arguments whether there are or there are not separate entities which may be termed individuals in a real sense. This involves a distinction between the truth of conventional usage (samuti sacca) and the truth of ultimate realities (paramattha sacca). Both the orthodox school and the dissentient schools quote from the Pali Canon in support of their opinions. The views of the dissentient schools were refuted. These discussions and final refutations were recited at the Third Buddhist Council as part of the Abhidhamma Pitaka. The treatsie uses the method of exposition as laid down by the Buddha in anticipation of the controversies that would arise and so is accepted as expounded by the Buddha.

(vi) Yamaka is a treatsie which deals with ten subjects such as khandhas, ayatanas, dhatus. The method of treating these subjects is by means of questions in pairs such as questions in straight order and reverse order, questions of positive type and negative type. The main object of this treatise is to show inter-relationship between the three lokas (worlds), namely, satta loka (the world of beings), okasa loka (the 31 planes of existence) and sankharaloka (the world of conditioned phenomena) such as physical and mental aggregates, sense-bases, elements.

(vii) Patthana deals exhaustively with the conditions which help to bring about the arising of physical and mental phenomena. There are 24 such conditional relations which are expounded by way of tikas (triads) and dukas (dyads) as shown in Dhammasangani. The exposition is done in so comprehensive and detailed a manner that the book is called Mahapakarana, the Great Treatsie.

Tradition Regarding Exposition of Abhadhamma

According to tradition, the Buddha ascended to the Tavatimsa deva realm and expounded the Abhidhamma to an audience of devas which included to deva who in his previous life had been Queen Maya, the mother of the Buddha. In the human world the Buddha taught Abhidhamma to his Chief Disciple the Venerable Sariputta in a summarised form. The Venerable Sariputta taught what he had learned from the Buddha to his 500 disciples. The Abhidhamma which we have now is in the form arranged by the Venerable Sariputta.

HTML:

 

II
The Dhammāsangani​

Dhammāsangani is the title given to the first book of the Abhidhammā Pitaka. The Pali word dhammā varies in meaning according to context; here as part of the term dhammāsangani, dhammā means ultimate realities. Sangani means collecting together or complete enumeration. Thus Dhammāsangani deals with collecting and enumerating the ultimate realities by the method of triads (tikas) [three's] and dyads (dukas) [two's] as set out in the Matika. For instance, in such a phrase as "kusula dhammā" or "akusala dhammā" or "abyakata dhammā" which occurs in the Dhammāsangani, the word dhammā means ultimate realities.

The Matika​

The Dhamasangani begins with the Matika which is a list of subjects for analytical treatment in the text and grouped in triads and dyads. There are twenty-two ways of grouping the dhammā (ultimate realities) into triads (tikas) and a hundred ways of grouping it into dyads (dukas). Each triad consists of three categories which are related in some way and each dyad consists of two categories which also are related in some way.

There are six dukas which have a common factor, namely, hetu, and which are put into a larger group or cluster called hetu gocchaka. There are altogether ten such larger groups called gocchakas, each containing dukas which have a common factor.

Besides there, there are three separate groups of dukas where the dukas are not inter-related. These three groups are not called gocchakas.

The Dhammāsangani Matika is the key to the Abhidhammā method of exposition.

In addition to the above Abhidhammā Matika, there is a list of 42 categories of dhammā entitled Suttantika Duka Matika. This Matika consists of dyads which can be traced to the Suttanta Pitaka. According to the Atthasalini Commentary, this was added by the Venerable Thera Sariputta in order to facilitate the study of Suttanta Pitaka.

The Four Divisions, Kandas​

The Dhammāsangani is divided into four divisions:

(i) Cittupada Kanda, Division on Mind and Mental Concomitants. This division may be regarded as Book I of Dhammāsangani
(ii) Rupa Kanda, Division Concerning Corporeality. This division may be regarded as Book II of Dhammāsangani
(iii) Nikkhepa Kanda, Division of Summarised Analytical Statements about all the tikas and the dukas without elobrate treatment. This division may be regarded as Book III of Dhammāsangani.
(iv) Atthakatha Kanda, is a very short division but it is very important because it contains additional explanation of certain terms, by means of enumeration. This division may be regarded as Book IV of Dhammāsangani.​

Of the four divisions, the first two, namely, Cittuppada Kanda and Rupa Kanda, provide a full analysis of the first tika, namely, the Kusala Tika dealing with Kusala, Akkusala and Abyakata Dhammā. They also serve as a basis for the analysis of the dhammā in the other tikas as well as the dukas.

HTML:

 

(i) Cittuppada Kanda

Division on Mind and Mental Concomitants​

The Division on Mind and Mental Concomitants is expounded in three parts in accordiance with the kusala tika of the Matika, namely:

(a) Kusala Dhammā, Categories of Meritorious Thought
(b) Akusala Dhammā, Categories of Demeritorious Thought
(c) Abyakata Dhammā, Categories of Thought not Classified as Meritorious or Demeritorious.​

In these three parts, meritorious thought is shown in relation to the various spheres of existence.

(A) Meritorious thought pertaining to the sensuous sphere.
(B) Meritorious thought pertaining to the fine material sphere.
(C) Meritorious thought pertaining to the non-material sphere.
(D) Modes of meritorious thought which lead to three grades of existence in the respective spheres.
(E) Meritorious thought that leads to liberation from the three spheres of existence.​

A: Meritorious Thought Pertaining to the Sensuous Sphere

Of the above kinds of meritorious thought, meritorious thought that leads to rebirth in the sensuous sphere is categorised into eight types of meritorious thought, such as the First Category of Meritorious Thought, the Second Category, up to the Eight Category although the categories after the First Category are treated very briefly. The eight categories of meritorious thought are expounded in a pattern which consists of three sections or portions, namely, section on definition of dhammā factors; section containing grouping, classification and enumeration of dhammā factors, and section on Voidness.

HTML:

 

Section One

Section on Definition of Dhammā Factors​

The dhammā factors which constitute the first meritorious thought, numbering fifty-six, are first listed and then defined in the section on the definition of dhammā factors. Of these,

18 dhammā factors occur only once in the list;
7 dhammā factors occur twice;
1 dhammā factors occurs 3 times;
2 dhammā factors occur 4 times;
1 dhammā factor occurs 6 times;
1 dhammā factor occurs 7 times.​

Thus the list in this section in reality consists of only 30 dhammā factors.

(a) The dhammā factors which occur only once in the list are:

1 phassa, contact;
2 sanna, perception;
3 cetana, volition;
4 vicacra, sustained application of the mind;
5 piti, delightful satisfaction;
6 jivitindriya, faculty of vitality;
7 kaya passaddhi, equanimity of mental concomitants;
8 citta passaddhi, serenity of mind;
9 kaya lahuta, quickness of mental concomitants;
10 citta lahuta, quickness of mind;
11 kaya muduta, malleability of mental concomitants;
12 citta muduta, malleability of mind;
13 kaya kammannata, preparedness (for good action) of mental concomitants;
14 citta kammannata, preparedness (for good action) of mind;
15 kaya pagunnata, soundness of mental concomitants;
16 citta pagunnata, soundness of mind;
17 kayujukata, recititude of mental concomitants;
18 cittujukata, recititude of mind.​

The dhammā factors which occur more than once, occur either in a modified form or as a different expression.

(b) The 7 dhammā factors each of which occurs twice in the list are:

1 Citta (mind), as citta (mind) and as manindriya (faculty of mind).
2 Vitakka (initial application of mind), as vittaka (initial application of mind) and as sammasankappa (Right Thinking (Intention)).
3 Saddha (conviction), as saddhindriya (faculty of conviction) and as saddhabala (power of conviction).
4 Hiri, being ashamed (to do evil), as hiri, being ashamed (to do evil) and as ottappabala, power of fear (to do evil).
5 Ottapa, fear (to do evil), as ottappa, fear (to do evil) and as ottappabala, power of fear (to do evil).
6 Alobha (non-greed), as alobha (non-greed) and as anabhijjha (non-covetousness).
7 Adosa (non-hatred), as adosa (non-hatred) and as abypada (not having ill-will).​

(c) One dhammā factor which occurs 3 times in the list:
Vadana (sensation), as vedana (sensation), as sukkha (happiness), and as somanassindriya (faculty of mental pleasantness).

(d) The 2 dhammā factors each of which occurs 4 times in the list are:

1 Viriya (endeavour), as viriyindriya (faculty of endeavour), as sammavayana (Right Effort), as viriyabala (power of endeavour) and as paggaha (endeavour).
2 Sati (mindfulness), as santrindriya (faculty of mindfulness), as sammasati (Right Mindfulness), as satibala (power of mindfulness) and as sati (mindfulness).​

(c) One dhammā factor which occurs 6 times in the list:
Samadhi (concentration), as samatha (calm or tranquility of mind), as cittassekaggata (one-pointedness of mind), as samadindriya (faculty of concentration), as samadhibala (power of concentration), as sammasamadhi (Right Concentration) and as avikkhepa (non-distraction).

(f) One dhammā factor which occurs 7 times in the list:
Panna (wisdom), as pannindriya (faculty of wisdom), as sammaditthi (Right View as a constituent of the Ariya Path), as pannahala (power of wisdom), as amoha (non-bewilderment), as sammaditthi (Right View as a mental factor for good action), as sampajanna (clear comprehension) and as vipassana (insight).​

This section on the definition of the dhammā factors contains two sub-sections which are termed (i) Exposition in Brief (ii) Detailed Exposition.

The Exposition in Brief is made up of the following seventeen groups of dhammā factors:

1 Group of five heded by Phassa:

Phassa, contact;
Vedana, sensation;
Sanna, perception;
Cetana, volition;
Citta, thought.​

2 Five Jhāna factors:

Vitakka, initial application of the mind;
Vicara, sustained application of the mind;
Piti, delightful satisfaction;
Sukkha, bliss or happiness;
Cittassekaggata, one-pointedness of mind.​

3 Eight Faculties:

Saddhindriya, faculty of conviction;
Virindriya, faculty of mindfulness;
Samadhindriya, faculty of concentration;
Pannindriya, faculty of wisdom;
Manindriya, faculty of mind,
Somanassindriya, faculty o fmental pleasantness;
Jivitindriya, faculty of vitality.​

4 Five Constituents of the Ariya Path:

Sammaditthi, Right View;
Sammasankappa, Right Thinking (Intention);
Sammavayama, Right Effort;
Sammasati, Right Mindfulness;
Sammasamadhi, Right Concentration.​

5 Seven powers:

Saddhabala, power of conviction;
Viriyabala, power of endeavour;
Satibala, power of mindfulness;
Samadhibala, power of concentration;
Pannabala, power of wisdom;
Hiribala, power of being ashamed (to do evil);
Ottappabala, power of fear (to do evil).​

6 Three Root Causes:

Alobha, non-greed;
Adosa, non-hatred;
Amoha, non-bewilderment.​

7 Three mental factors for good actions:

Anabhijjha, non-covetousness;
Abyapada, not having ill-will;
Sammaditthi, Right View.​

8 Two mental factors safeguarding the world:

Hiri, being ashamed (to do evil);
Ottappa, fear (to do evil).​

9 Two factors of serenity:

Kaya passaddhi, serenity of mantal concomitants;
Citta passadhi, serenity of mind.​

10 Two forms of quickness:

Kaya lahuta, quickness of mental concomitants;
Citta lahuta, quickness of mind.​

11 Two forms of malleability:

Kaya muduta, malleability of mental concomitants;
Citta muduta, malleability of mind.​

12 Two forms of preparedness:

Kaya kammannata, preparedness (for good action) of mental concomitants;
Citta kammannata, preparedness (for good action) of mind.​

13 Two forms of soundness:

Kaya pagunnata, soundness of mental concomitants;
Citta pagunnata, soundness of mind.​

14 Two forms of recitude:

Kayujukata, rectitude of mental concomitants;
Cittujukata, rectitude of mind.​

15 Sati, mindfulness and Sampajanna, clear comprehension.

16 Mental cultivation:

Samatha, cultivatoin of calm;
Vipassana, development of insight.​

17. Two forms of mental discipline:

Paggaha, endeavour;
Avikkhepa, non-distraction (of concentration).​

HTML:

 

Section Two:

Section Containing Grouping, Classification and Enumeration of Dhammā Factors​

The dhammā factors set out and defined in the first section are again grouped, classified or characterised and enumerated under twenty-three headings, such as Khandhas, and Ayatanas. For instance, in this section only four Mental Aggregates are listed and explained. This section containing grouping, classificatoin and enumeration of the dhammā factors which constitute the First Meritorious Thought is expressed in three ways, namely, exposition in brief, detailed exposition and additional explanation.

Section Three:

Section on Voidness​

This section makes clear that the dhammā factors are merely phenomena which arise because of the conjunction of cause and effect and they are subject to the law of impermanence and thus are utterly void of atta (individual entity, or Self, or Soul, or Ego). When this dhammā factor of voidness is added as another heading to the twenty-three headings mentioned in the section above, there are twenty-four headings in this section on voidness.

Further Comments on the Enumeration of Mental Factors​

It has been said above that fifty-six dhammā factors constitute the First Category of Meritorious Thought. There are two points to be made here. The first is that in the seventeen groups of dhammā factors mentioned above, the first group of dhammā factors, namely, the group of five damma factors headed by contact, is the most proximate cause for the arising of the meritorious thought; the second group which consists of the five factors of the first jhāna is the more proximate cause for the arising of the first group headed by contact, and so it goes on step by step till the seventeenth group. However, this is only an analytical view. The actual fact is that there are thirty dhammā factors occuring as fifty-six items in the complete list and these arise simultaneously.

The second point to be made is that besides those fifty-six dhammā factors, there are also nine dhammā factors which may occur, wherever appropriate, on the occasion of the arising of those fifty-six dhammā factors, thereby making up the total of sixty-five dhammā factors. These nine are denoted by "yevapana ... dhammā" in Pali.

They are:

1 Chanda, Desire
2 Adhimokkha, Decision, Choice
3 Manasikara, Attention
4 Tatramajjhattata, Balance of mind, Equanimity
5 Karuna, Compassion
6 Mudita, Sympathetic joy
7 Sammavaca, Abstinence from evil speech
8 Sammakammanta, Abstinence from evil actions
9 Samma-ajiva, Abstinence from evil livelihood​

We have mentioned in the section on the definition of dhammā factors, that actually, there are only thirty dhammā factors. If we exclude dhammā factor of mind from this list we get twenty-nine dhammā factors which are called cetasikas (mental concomitants). These twenty-nine mental concomitants together with the nine yevapanaka mental concomitants mentioned above constitute the thirty-eight meritorious mental concomitants that arise in the sensuous sphere.

In addition to these, there are fourteen demeritorious mental concomitants, and when these fourteen are added to the thirty-eight above, we have altogether fifty-two mental concomitants, as mentioned in the Abhidhammāttha Sangaha, a compendium of the Abhidhammā.

HTML:

 

B: Meritorious Thought Pertaining to the Fine Material Sphere​

Having dealt with the eight categories of Meritorious Thought pertainbing to the Sensous Sphere, the Dhammāsangani deals with the Meritorious Thought pertaining to the Fine Material Sphere which in fact is jhāna; the subject is dealt with under five main heads:

(i) Kasina Jhāna, mental absorption resulting from intense concentration on the meditation device known as kasina.

(ii) Abhibhayatana Jhāna, mental absorption resulting from mastery over object of concentration.

(iii) Vimokkha Jhāna, mental absorption resulting from complete freedom from nivaranas or hinderances, as long as the jhāna lasts.

(iv) Brahmavihara Jhāna, mental absorption resulting from development and diffusion of Goodwill (Loving-Kindness), Compassion, Sympathetic Joy and Equanimity.

(v) Asubha Jhāna, mental absorption resulting from intense concentration on foulness of the dead body.​

Kasina Jhāna​

Of these five main heads, Kasina Jhāna is further analysed as follows:

(a) Kasina Jhāna resulting from contemplation of the Earth element, Pathavi kasina.

(b) Kasina Jhāna resulting from contemplation of the Water element, Apo kasina.

(c) Kasina Jhāna resulting from contemplation of the Fire element, Tejo kasina.

(d) Kasina Jhāna resulting from contemplation of the Wind element, Vayo kasina.

(e) Kasina Jhāna resulting from contemplation of the Blue colour, Nila kasina.

(f) Kasina Jhāna resulting from contemplation of the Yellow colour, Pita kasina.

(g) Kasina Jhāna resulting from contemplation of the Red colour, Lohita kasina.

(h) Kasina Jhāna resulting from contemplation of the White colour, Odata kasina.​

The object of the contemplation of the kasinas is to attain jhāna, mental absorption. There are five factors of jhāna, viz., vitsakka (initial application of mind), vicara (sustained application of the mind), piti (delightful satisfaction), sukha (bliss) and ekaggakata (one-pointedness of mind). Depending on what factors are eliminated at each stage, the jhānas can be classified into two categories, i.e., the four-stage category and the five-stage category. In both categories, the first jhāna has all five jhāna factors. In the five-stage category, the factors of jhāna are eliminated one at each stage starting from the second stage. In the four-stage category, the first two factors, vitakka and vicara, are eliminated in the second stage. In both categories, sukha is replaced by upekkha (equanimity) in the last stage.

Four Modes of Endeavor in Jhāna Practice​

A jhāna can be attained through one or other of four modes of endeavor. By which mode a person attains jhāna depends on the degree of accumulation of experience and practice in developing jhāna in previous existances and on the basic mental and moral level of the particular individual.

These four modes are:

(i) Jhāna attained by difficult practice (dukkha patipada) and by slow acquisition of special understanding (dandhabhinna).

(ii) Jhāna attained by difficult practice (dukkha patipada) and by swift acquisition of special understanding (khippabhinna).

(iii) Jhāna attained by facile practice (sukhapatipada) and by slow acquisition of special understanding (dandhabhinna).

(iv) Jhāna attained by factile practice (sukhapatipada) and by swift acquisition of special understanding (khippabhinna).​

Four Kinds of Jhāna Practice Differing in Degree of
Sufficiency in Practice and in the Size of the
Object of Concentration​

There is another set of four ways of jhāna practice:

(i) Jhāna with insufficient practice (paritta) for attainment of a higher jhāna and with an object of concentration of limited size (parittarammana).

(ii) Jhāna with insufficient practice (paritta) for attainment of a higher jhāna and with an object of concentration of unlimite size (appamanarammana).

(iii) Jhāna with sufficient practice (appamana) for attainment of a higher jhāna and with an object of concentration of limited size (parittarammana).

(iv) Jhāna with sufficient practice (appamana) for attainment of a higher jhāna and with an object of concentration of unlimited size (appamanarammana).​

A jhāna can be attained through any one of sixteen possible combinations resulting from the above two categories of jhāna practice, namely, that based on mide of endeavour and that based on object of concentration.

Abhibhayatana Jhāna and Vimokkha Jhāna​

Of the five kinds of jhāna mentioned above, Kasina jhāna, Abhibhayatana jhāna and Vimokkha jhāna are different names given to the same rupavacara jhāna which pertains to the Fine Material Sphere. The difference in names is due to the difference in circumstances of attainment, difference in objects of concentration, and difference in characteristics. Thus, for example, a Pathavi Kasina jhāna is attained by contemplating the earth device, which represents as a while, in its entirety, the Earth Element. Abhibhayatana jhāna is so called because of its mastery over the object of concentration. In Vimokkha jaha, complete release from defilements takes place in a distinct manner as long as the jhāna lasts.

Brahmavihara Jhāna​

It is mental absorption resulting from development and diffusion of Goodwill (Loving-Kindness), Compassion, Sympathetic Joy, and Equanimity.

Asubha Jhāna​

It is mental absorption resulting from contemplation of ten repulsive objects.

But all these jhānas are uniformly characterised by the same jhāna factors, viz., vitakka, vicara, piti, sukha and ekaggata.

The Five Factors of the First Jhāna​

The same fifty-six dhammā factors that constitute the Meritorious Thought pertaining to the Sensuous Sphere can be found in the Meritorious Thought pertaining to the Fine Material Sphere.

Of these fifty-six dhammā factors, five factors play an essential role in the development of the first jhāna. The five factors are: vitakka, vicara, piti, sukha and ekaggata.

Vitakka: Initial application of the mind on the object of attention, such as an earth device. It keeps the mind from wandering about by repeatedly directing the mind on the object of attention. It is opposed to and eliminates the hinderances of sloth and torpor (thinamiddha). It is the precuros of vicara.

Vicara: Sustained application of the mind. It keeps the mind steadfastly on the object of meditation. Vicara is opposed to and eliminates the hinderance of uncertainty (vicikiccha).

Piti: Delightful satisfaction. It helps the meditator to take interest and find delight in the object of meditation and to be satisfied with it. Piti is the opposite of antipathy (byapada) and eliminates it. It is the precursor of sukha.

Sukha: Bliss or happiness. It is a kind of pleasant feeling. It is free from restlessness (uddhacca) and worry (kukkucca) and helps develop concentration.

Ekaggata: One-pointedness of mind. It is also known as samadhi, concentration. By keeping the mind firmly fixed on the object of meditation, it keeps away all sense-desire (kamacchanda). Ekaggata is opposed to and eliminates all sense-desire which cause excitement and agitation.​

Thus, these five factors play an essential role in the attainment of jhāna.

HTML:

 

C: Meritorious Thought Pertaining to the Non-Material Sphere​

The Meritorious Thought pertaining to the non-material sphere consists of the following four jhānas:

(i) Akasanancayatana Jhāna, mental absorption in the concept "Space is Infinite".

(ii) Vinnanancayatana Jhāna, mental absorption in the concept "Consciousness is Infinite".

(iii) Akincannayatana Jhāna, mental absorption in the concept "Nothing is there".

(iv) Nevasannanasannayatana Jhāna, the jhāna of neither Consciousness nor Non-Consciousness.​

(i) The yogi who is already established in the final stage of the Rupa Jhāna can develop the first Arupa Jhāna, if he wishes. At first he concentrates on mental image of the kasina object which is the object of concentration he has had previously. Finally it is discarded and is replaced by space. He now concentrates on the concept "Space is Infinite". The first Arupa Jhāna is known as Akasanancayatana Jhāna.

(ii) To develop the second Arupa Jhāna, the yogi takes the first Arupa Jhāna consciousness as the object of concentration. As the object of the first Arupa Jhāna consciousness is the concept "Space is Infinite", this first Arupa Jhāna consciousness is also infimite. The second Arupa Jhāna is attained by concentrating on the concept "Consciousness is Infinite". This is called Vinnanancayatana Jhāna.

(iii) In progressing to the third Arupa Jhāna, the first Arupa Jhāna consciousness which has served as an object of concentraion for the second Arupa Jhāna has to be given up. Then, since even this first Arupa Jhāna consciousness does not exist any more the concept of nothiness appears. This concept "Nothing is there" is the object of concentratoin of the third Arupa Jhāna knows as Akincannayatana Jhāna.

(iv) To reach the fourth Arupa Jhāna, the concept "Nothing is there" has to be given up. Then, since there is no other object of concentration, the third Arupa Jhāna consciousness has to be taken as the object of concentration. Passing completely beyond the state of Nothingness, and concentrating on the third Arupa Jhāna consciousness, the fourth Arupa Jhāna is so subtle and refined that it is not easy to say whether there is consciousness or there is no consciousness. Hence this final stage or Arupa Jhāna is termed Nevasannanasannayatana Jhāna, the jhāna of "Neither Consciousness nor Non-Consciousness".

In the case of the four Rupa Jhānas, the five jhāna factors of vitakka, vicara, piti, sukha and ekaggata are reduced in each successive stage; they thus differ from one another according to the number of jhāna factors that accompany them. But the four Arupa Jhāna differ according to the object of concentration. The first and the third Arupa Jhāna have two pannatti (concepts) as their object the concept of Infinity of Space and the concept of Nothingness. The second and the fourth Arupa Jhāna consciousness have the first and the third Jhāna consciousness respec respectively as their objects.

HTML:

 

D: Modes of Meritorious Thought that Lead to
Different Levels of Life in any Plane in the
Three Spheres of Existence​

Besides the classification into kinds of Meritorious Thought pertaining to the Sensuous Sphere or to the Fine Material Sphere or to the Non-Material Sphere, there is a further classification of different modes of Meritorious Thought which cause rebirth in different levels in any plane of existence in the three spheres, viz., the Sensuous Sphere, the Fine Material Sphere or the Non-Material Sphere. This Meritorious Thought has the short technical name of "Meritorious Thought pertaining to the Three Spheres of Existence" (tebhumaka).

This Meritorious Thought is classified into three modes, namely, Inferior class Meritorious Thought, Medium class Meritorious Thought and Superior class Meritorious Thought. This can be paraphrased into "Meritorious Thought which has inferior results or medium results or superior results such as being born into a low level or a medium level or a superior level of life in future existence".

The reason why there are these three different classes of results of a meritorious act, which on the surface is the same meritorious act, is to be found in the quality (i.e., strength or weakness) of the four dominant mental foactors which accompany the meritorious thought. The four are:

(a) desire which is the dominant element of the meritorious thought during the performance of a meritorious act;

(b) effort which is the dominant element of the meritorious thought during the performance of a meritorious act;

(c) thought which is the dominant element of the meritorious thought during the performance of a meritorious act; and

(d) investigative knowledge which is the dominant element of the meritorious thought during the performance of a meritorious act.​

Thus, in the case of a meritorious thought pertaining to the Sensuous Sphere, or the Fine Material Sphere, or the Non-Material Sphere, if the dominant element in volved in the exercise of that thought, whether it is desire or effort or thought or investigative knowledge, is inferior, or medium, or superior in terms of strength or weakness, the meritorious thought is of an inferior kind or of a medium kind or of a superior kind, having different effects.

This means that even if a meritorious thought leads to rebirth in the human plane, the person reborn may be born into low or inferior circumstances or level of life, or into moderate circumstances or into superior circumstances of life. The same holds true of meritorious thought pertaining to the Fine Material Sphere or to the Non-Material Sphere. One may become a deva or a brahma with an inferior status or a moderate statue or a high status.

HTML:

 

E: Meritorious Thought that Leads to
Liberation from the Three Spheres of Existence​

Lokuttara kusala citta, Supramundane Meritorious Thought, is associated with Magga ñana which enables beings to escape from the three spheres of existence.

The Arising of Magga Ñana​

When the mind becomes calm and collected, and firmly fixed on the khandha aggregates, there gradually arises a penetrating insight into the real nature of the complex of khandha aggregates. The reality is that this complex is constituted only of nama, and rupa, which are mere mental and physical phenomena, ceaselessly rising and disappearing, constantly in a state of flux. On discerning thus, there arises the realization of the insubstantiality, the voidness, and the non-self nature of the complex khandha aggregates and that there is nothing attractive or pleasing about it.

Repeated contemplation of this real nature of the khandha aggregates results in the arising of intuitive knowledge that the aggregates of nama and rupa represents the embodiment of dukkha which no divine power is able to remove or banish. The spark of knowledge of the Path or Right View, sammaditthi magga nana, flashes in the mind leading to the realization that it is foolish to strive for the welfare and happiness of this complex khandha aggregates which is a mass of unalloyed dukkha. Then for the first time in the whold of the cycle of existence, attachment to one's own khanda aggregates is eradicated. This eradication of attachment to the khandha aggregates is termed the relinquishing of the wrong view of personality or Self, sakkaya ditthi. In addition to sakkaya ditthi, all other akusala dhammās which tend to lead to the realm of misery and woe are also simultaneously eliminated by this Sotapatti magga nana.

The second stage, the Sakadamagi magga nana, weakens sensuous desire and ill-will. This magga nana also has the effect of weakening the remaining defilements as well.

The third stage, namely, the Anagami magga nana, completely roots out sensuous desire and ill-will. This magga nana also has the effect of rooting out all the defilements that lead to the Sensuous Sphere.

The final stage, Arahatta magga nana, eradicates completely the remaining five defilements, viz., desire for the Fine Material Sphere, desire for the Non-Material Sphere, conceit, restlessness and ignorance.

Just like a lamp that has exhausted its fuel, with the complete uprooting of all the defilements, there is no chance for the khandha aggregates to rise up again in a future existence. There is no more rebirth for an arahat.

All the four stages of magga nana are characterised by the arising of penetrating knowledge of the Four Ariya Truths:

(i) The complex of the khandha aggregates is the embodiment of the Truth of dukkha, Dukkha Sacca.

(ii) Attachment to the complex of the khandha aggregates is the Truth of the origin of dukkha, Samudaya Sacca.

(iii) The cessation of attachment to the khandha aggregates is the Truth of the cessation of dukkha, Nirodha Sacca.

(iv) The four magga nanas that remove the attachment to the complex of the khandha aggregates are the Truth of the Path, Magga Sacca.​

The Lokuttara kusala citta is explained in the text in a variety of ways, first under tha name JHANA. This is shown in great elaboration. Further, there are also nineteen other names such as Magga and Satipatthana under which this citta may be propounded in exactly the same manner of elaboration as under the name "jhāna". Although these nineteen further nomenclatures are not stated in full, they are to be understood in full as in the case of jhāna. Please see paragraphs 277 to 356 of the text. It may be noted here that Lokuttara kusala citta is generally known under the name Magga only, and the fact that it also goes under the name of Jhāna or Satipatthana, etc., is not widely known.

HTML:

 

(ii) Rupa Kanda

Division Concerning Corporeality​

Abyakata dhammā (neither meritorious nor demeritorious dhammā) include vipaka (resultant), kiriya (non-causative action), rupa (Corporeality), and Nibbana. Out of these four dhammās, only vipaka and kiriya are dealt with in the Cittuppada Kanda. Of the remaining two dhammās, Corporeality is dealt with in this division, Rupa kanda.

Nibbana is left out from detailed consideration as it is unique by itself needing no analysis into sub-divisions.

Different Methods of Exposition of Corporeality​

There are eleven methods of Exposition of Corporeality.

In the first method, Corporeality is viewed as a whole and is described in forty-three expressions, each expression embodying a single characteristic.

In the second method, Corporeality is viewed as being of two kinds, e.g.,

(a) dependent Corporeality,
(b) non-dependent Corporeality.

There are 104 such sets.​

In the third method, Corporeality is viewed as being of three kinds, e.g.,

(a) Internal dependent Corporeality,
(b) External dependent Corporeality,
(c) External non-dependent Corporeality.

There 103 such sets.​

In the fourth method, Corporeality is viewed as being of four kinds, e.g.,

(a) Dependent Corporeality which is the result of a deed.
(b) Dependent Corporeality which is not a result of a deed.
(c) Non-dependent Corporeality which is a result of a deed.
(d) Non-dependent Corporeality which is not a result of a deed..

There are 22 such sets.​

In the fifth method, sixth method, ... eleventh method, Corporeality is viewed as being of five kinds, of six kinds, ... of eleven kinds respectively.

The number of different kinds of Corporeality as described above can be reduced to 27 by taking only one each of the terms of identical nature. In the Abhidhammāttha Sangaha 28 kinds of Corporeality are mentioned. But in the Dhammāsangani, only 27 kinds of Corporeality are mentioned, leaving out hadayavatthu.

HTML:

 

(iii) Nikkhepa Kanda

Division of Summarised Analytical Statements​

Of the 22 tikas or triads, 100 dukas or dyads, and 42 Suttantika dukas as listed in the Matika, the first two division, Cittuppada Kanda and Rupa Kanda, deal with one and only one category of the dhammās, namely, the first tika of Kusala, Akusala and Abyakata dhammās. Cittuppada Kanda contains a thorough investigation into the nature, properties and functions of all mental phenomena that come under the headings of Kusala dhammā, Akusala dhammā and Abyakata dhammā; the Rupa Kanda is concerned with all physical phenomena or Corporeality under the heading of Abyakata dhammā.

The Nikkhepa Kanda, the third division, avoids the elaborate treatment of the first two divisions while it gives, not too elaborately nor too briefly, summarised analytical statements of all the tikas and dukas so that their contents and significance may become fully comprehansible when this division is read together with the previous two divisions.

In general, all the tikas and dukas are treated in condensed manner under the following eight heads in this division:

(i) Classification by way of roots (mula)
(ii) Classification by way of aggregates (khandha)
(iii) Classification by way of doors (dvara)
(iv) Classification by way of field of occurrence (bhumi)
(v) Classification by way of meaning (attha)
(vi) Classification by way of doctrinal interpretation (dhammā)
(vii) Classification by way of nomenclature (nama)
(viii) Classification by way of grammatical gender (linga)​

Of the first four, viz., mula, khandha, dvara and bhumi, only some apply to certain of the tikas and dukas, but not to all of them. The remaining four, viz., attha, dhammā, nama, and linga, however, are applicable to all the tikas and dukas.

Some examples of classification under the eight heads in Nikkhepa kanda:

(i) Kusala Dhammā Summarised by Way of Roots (mula)​

Kusala dhammā included in the Kusala Tika are shown by way of roots as absence of greed (alobha), absence of hatred (adosa), absence of bewilderment (amoha). Thus, Kusala dhammā which have been so elaborately expounded in the Cittuppada Kanda are shown as originating from just these three roots. It follows that the practical method of developing Kusala dhammā is to eradicate greed, to eradicate hatred, to eradicate ignorance.

(ii) Kusala Dhammā Summarised by Way of Aggregates (khandha)​

Further, it is explained in the text that Kusala dhammā are made up of the four mental aggregates, namely, the aggregate of Sensation (vedanakkhandha), the aggregate of Perception (saññakkhandha), the aggregate of Volitional Activities (sankharakkhandha), and the aggregate of Consciousness (vinnanakkhandha). Thus the 21 kinds of Kusula citta and 38 kinds of mental concomitants explained in the Cittuppada kanda are fully covered under this classification as follows:

(a) 21 Kusala citta (Aggregate of Consciousness)
(b) Vedana (Aggregate of Sensation)
(c) Sañña (Aggregate of Perception)
(d) the remaining 36 mental concomitants (Aggregate of Volitional Activities)​

This second method deals not only with the roots from which the tree of Kusala Dhammā originates, but describes the whole tree.

(iii) Kusala Dhammā Summarised by Way of Doors (dvara)​

The Kusala dhammā originating from the three roots, viz., alobha, adosa, and amoha, are meritorious actions done through the media of the three doors, physical, verbal and mental. Therefore, "Kusala dhammā" (meritorious actions) is not just a technical term in the Pitaka text, but something which can arise out of what one actually does in daily life.

Although Nikkhepa Kanda is very brief compared to Cittuppada Kanda, it explains the terms of the Abhidhammā in such a way that a non-scholar can understand them. Just as a tree can be made known by describing its roots, its trunk, and its fruits, so the meaning of "Kusala dhammā", meritorious actions, is made known by describing its roots (which stand for alobha, adosa, amoha), its trunk (which stands for mental aggregates) and its fruits (which stand for actions). "Akusala dhammā" is also made known in the same way by describing its roots (which stand for lobha, dosa, moha), its trunk (which stands for mental aggregates), and its fruits (which stand for actions).

In the case of "Abyakata dhammā", Vipaka is classified as the Sensuous Sphere resultant, the Fine Material Sphere resultant, the Non-Material Sphere resultant and the Supramundane Sphere resultant, and further classified as the four resultants mental aggregates; Kiriya is classified as non-causative action in the Senuous Sphere, non-causative action in the Fine Material Sphere, and non-causative action in the Non-Material Sphere, and further classified as the four non-causative aggregates. All Corporeality as well as Nibbana are in the Abyakata dhammā as they are neither meritorious nor demeritorious.

(iv) Vedana Tika Explained by Way of Field of Occurance (bhumi)​

The exposition of Vedana Tika, the triad of Sensation, which is not directly expounded in the Cittuppada Kanda and Rupa Kanda provides an example of classification by way of field of occurance. Consciousness and mental concomitants, being the basis or the ground from which Sensation arises, are classified in this division according to the types of Sensation with which they are associated. Thus we have:

(a) Sukha Bhumi, Consciousness and Mental Concomitants from which arise Pleasant Sensation;
(b) Dukkha Bhumi, Consciousness and Mental Concomitants from which arises Unpleasant Sensation;
(c) Adukkhamasukha Bhuma, Consciousness and Mental Concomitants from which arises Neither-pleasant-nor-unpleasant Sensation.​

The first type, Sukha Bhumi, is subdivided into Kamasukhabhumi (mental factors in the Sensuous Sphere which are associated with pleasure), Rupasukhabhumi (mental factors in the Fine Material Sphere which are associated with pleasure) and Lokuttarasukhabhumi (mental factors in the Supramundane Sphere which are associated with pleasure).

These types of Consciousness and Mental Concomitants are treated in this division only in the summary way, but they can be described more elaborately and fully following the pattern laid down in the Cittuppada Kanda.

Dukknabhumi, Consciousness and Mental Concomitants from which arises Unpleasant Sensation, is explained merely as Kamadukkhabhumi, which according to the Cittuppada Kanda means Consciousness and Mental Concomitants of the Sensuous Sphere accompanied by mental and physical suffering.

Adukkhamasukhabhumi, Consciousness and Mental Concomitants from which arises Neither-pleasant-nor-unpleasant Sensation, is subdivided into four categories: Kamaupekkhabhumi, Rupaupekkhabumi, Arupaupekkhabhumi, and Lokuttaraupekkhabhumi. Kamaupekkhabhumi means mental factors in the Sensuous Sphere which are associated with equanimity. Rupaupekkhabhumi means mental factors of the Fifth Jhāna of the Fine Material Sphere which are associated with equanimity. Arupaupekkhabhumi means mental factors of the Fifth Jhāna of the Non-Material Sphere where are associated with equanimity. And Lokuttaraupekkhabhumi means mental factors of the Fifth Supramundane Jhāna which are associated with equanimity.

HTML:

 

(iv) Atthakatha Kanda

Division of Additional Elucidations​

In the Matika of Dhammāsangani, there are 22 tikas, 100 dukas and 42 Suttantika dukas. Of these, the Kusala Tika, meritorious triad, is shown in detail in the Cittuppada Kanda and the Rupa Kanda. The other tikas and dukas together with the Kusala Tika are dealt with in a summarised way in the Nikkhepa Kanda. Thus the treatment of tikas and dukas can be said to be complete in the first three divisions.

But merely indicating, for instance, as in the Nikkhepa Kanda, the meaning of tikas and dukas may not be sufficient for a full understanding of some tikas and dukas without enumerations in detail. The enumeration of mind, mental concomitants and Corporeality can be found in the Cittuppada Kanda and Rupa Kanda, but they are spread throughout these divisions. Therefore it is not easy for the student to know the enumeration of the categories in each tika or duka. This enumeration is done for some of the important tikas and dukas in the Attakatha Kanda.

For instance, in the Nikkhepa Kanda, Consciousness and mental concomitants in the Vedana Tika are treated collectively by way of bhumis (field of occurance) or by way of khandas (aggregates). But in the Atthakatha kanda, we find the mantal factors associated with pleasure, mental factors associated with mental and physical suffering and mental factors associated with equanimity are shown in detailed enumeration.

In the same way the Nikkhepa Kanda deals with the mental factors of the Vitakka Tika collectively and they are explained by way of field of occurance and by way of aggregates. In the Atthakatha Kanda the Vitakka Tika is elucidated by detailed enumeration of the mental factors associated with vitakka (initial application of the mind) and vicara (sustained application of the mind), the mental factors not associated with vitakka but only associated with vicara, and the mental factors not associated with both vitakka and vicara.

The same may be said of the treatment of the Arammana Tika. The Nikkhepa Kanda provides only the bare definition for some of the categories contained in the classificatoin of these tikas, without giving the elucidation and enumeration of the mental factors involved. The Atthakatha Kanda treats them more fully, giving as enumeration of the mental factors of Consciousness and mental concomitants that are involved in each case. For example, in dealing with Parittarammana Tika, the mental factors involved in the categories of -- (a) Sensual things which are objects of attention, (b) Sublime things which are objects of attention, (c) Nibbana which is the object of attention -- are enumerated in the Atthakatha Kanda.

It may be stated in the Atthakatha Kanda serves as an indispensable to the understanding of the Dhammāsangani.

A draft of this Introduction based largely on the introduction to the Myanmar version of Dhammāsangani, was made by U Ko Lay, Retired Vice Chancellor of Mandalay Universitym who was then a Senior Editor. This draft has been revised and edited by the Editoral Committee.

The Editoral Committee
Department for the Promotion and Propagation of the Sasana
The Full Moon Day of First Waso, 1355 M.E.
The Third Day of July, 1993​

HTML:

 

Mātikā

A List of Subjects for Analytical Treatment in the Text

A. Tika Mātikā: List of Tryads​

Kusala Tika

Kusala Dhammā (Meritorious)
Akusalā Dhammā (Demeritorious)
Abyākatā Dhammā (Neither meritorious nor demeritorious)​

Vedanā Tika

Sukhāya Vedanāya Sampayutta Dhammā (Associated with pleasant sensation)
Dukkhāya Vedanāya Sampayutta Dhammā (Associated with unpleasant sensation)
Adukkha Masukhāya Vedanāya Sampayuttā Dhammā (Associated with neither pleasant nor unplesant sensation)​

Vipāka Tika

Vipākā Dhammā (Which are resultants)
Vipākā Dhammā Dhammā (Which cause resultants)
Nevavipākanavipāka Dhammā Dhammā (Which are neither resultants nor which cause resultants)​

Upādinna Tika

Upādinnupādāniyā Dhammā (Which are kamma-born as well as objects of clinging)
Anupādinnupādāniyā Dhammā (Which are not kamma-born but are objects of clinging)
Anupādinnānupādāniyā Dhammā (Which are neither kamma-born nor are objects of clinging)​

Sankilittha Tika

Sankilittha Sankilesikā Dhammā (Which are defiled and are also objects of defilements)
Asankilittha Sankilesikā Dhammā (Which are not defiled but are objects of defilements)
Asankilitthā Sankilesikā Dhammā (Which are neither defiled nor are objects of defilements)​

Vitakka Tika

Savitakkasavicārā Dhammā (Associated with initial application of the mind and sustained application of the mind)
Avitakkavicāramattā Dhammā (Not associated with initital application of the mind but merely with sustained application of the mind)
Avitakkāvicārā Dhammā (Not associated with both initial application of the mind and sustained application of the mind)​

Pīti Tika

Pītisahagatā Dhammā (Which arise together with delightful satisfaction)
Sukhasahagatā Dhammā (Which arise together with happiness)
Upekkhāsahagatā Dhammā (Which arise together with equanimity)​

Dassana Tika

Dassanena Pahātabbā Dhammā (eliminated by sotāpatti magga)
Bhāvanāya Pahātabbā Dhammā (eliminated by the three higher maggas)
Nevadassanena Nabhāvanāya Pahātabbā Dhammā (not eliminated by sotāpatti magga nor by the three higher maggas)​

Dassana Hetuka Tika

Dassanena Pahātabbahetukā Dhammā (With root causes eliminated by sotāpatti magga)
Bhāvanāya Pahātabbahetukā Dhammā (With root causes eliminated by the three higher maggas)
Nevadassanena Nabhāvanāya Pahātabbahetukā Dhammā (Which have no other root causes to associate with and which are eliminated neither by sotāpatti magga nor by the three higher maggas)​

Ācayagāmi Tika

Ācayagāmino Dhammā (Leading to rebirth and death)
Apacayagāmino Dhammā (Leading to realization of Nibbana)
Nevācayagāmino Napacayagamino Dhammā (Which lead to neither rebirth and death nor to realization of Nibbana)​

Sekkha Tika

Sekha Dhammā (Which are the mental properties of ariyas who are still training themselves for arahatship)
Asekkhā Dhammā (Which are the mental properties of ariyas who have completed training themselves)
Nevasekkhā Nāsekkhā Dhammā (Which are neither the mental properties of ariyas still training themselves for arahatship nor of ariyas who have completed training themselves)​

Paritta Tika

Parittā Dhammā (Of limited efficacy)
Mahaggatā Dhammā (Of lofty attainments)
Appamāñā Dhammā (Which are incomparable)​

Parittarāmmana Tika

Parittārammañā Dhammā (Which have object of limited efficacy)
Mahaggatārammañā Dhammā (Which have lofty attainments as object)
Appamañārammaña Dhammā (Which have incomparable dhammā as object)​

Hīna Tika

Hīna Dhammā (Inferior dhammā)
Majjhimā Dhammā (Medium dhammā)
Pañītā Dhammā (Superior dhammā)​

Micchatta Tika

Micchattaniyatā Dhammā (Wrong dhammā which unfailingly produce results immediately after death)
Sammattaniyatā Dhammā (Right dhammā which unfailingly produce results immediately after the arising of those dhammā)
Aniyatā Dhammā (Which do not unfailingly produce results immediately after death or immediately after the arising of those dhammā)​

Maggārammana Tika

Maggārammañā Dhammā (Which have magga as the object)
Maggahetukā Dhammā (Which have magga as root cause)
Maggādhipatino Dhammā (Which have magga as predominant factor)​

Uppannā Tika

Uppannā Dhammā (Which are in the process of arising)
Anuppannā Dhammā (Which have not yet arisen)
Uppādino Dhammā (Which will definitely arise)​

Atīta Tika

Atītā Dhammā (Which are past)
Anāgatā Dhammā (Of the future)
Paccuppannā Dhammā (Of the present)​

Atītārammana Tika

Atītārammañā Dhammā (Which have the past as object)
Anāgatārammañā Dhammā (Which have the future as object)
Paccuppannārammañā Dhammā (Which have the present as object)​

Ajjhatta Tika

Ajjhattā Dhammā (Which are internal)
Bahiddhā Dhammā (Which are external)
Ajjhattabahiddhā Dhammā (Which are internal and external)​

Ajjhatārammana Tika

Ajjhattārammañā Dhammā (Which have internal things as objects)
Bahiddhārammañā Dhammā (Which have external things as objects)
Ajjhattabahiddhārammañā Dhammā (Which have internal and external things as objects)​

Sanidassana Tika

Sanidassanasappatighā Dhammā (Which are visible and which arise with impingement)
Anidassanasappatighā Dhammā (Which are not visible but which arise with impingement)
Anidassanappatiga Dhammā (Which are not visible and which arise without impingement)​

End of the Tika Mātikā

HTML:

 

B. Duka Mātikā: List of Dyads

I. Hetu Gocchaka:

Cluster of Dukas Relating to Root Causes​

1 Hetu Duka

Dhammā which are Root Causes
Dhammā which are not Root Causes​

2 Sahetuka Duka

Dhammā which have Root Causes
Dhammā which have no Root Causes​

3 Hetusampayutta Duka

Dhammā which are associated with Root Causes
Dhammā which are not associated with Root Causes​

4 Hetu Sahetuka Duka

Dhammā which are Root Causes and which also have Root Causes
Dhammā which have Root Causes but are not Root Causes​

5 Hetu Hetusampayutta Duka

Dhammā which are Root Causes and which are also associated with Root Causes
Dhammā which are associated with Root Causes but are not Root Causes​

6 Nahetu Sahetuka Duka

Dhammā which are not Root Causes but which have Root Causes
Dhammā which are not Root Causes and which have no Root Causes​

End of the Hetu Gocchaka

II. Culantara Duka

Shorter Compilation of Unrelated Dukas​

1 Sappaccaya Duka

Dhammā which are due to causes
Dhammā which are not due to causes​

2 Sankhata Duka

Dhammā which are conditioned
Dhammā which are unconditioned​

3 Sanidassana Duka

Dhammā which are visible
Dhammā which are not visible​

4 Sappatigha Duka

Dhammā which arise with impingement
Dhammā which arise without impingement​

5 Rupi Duka

Dhammā which are corporeal
Dhammā which are not corporeal​

6 Lokiya Duka

Dhammā which are mundane
Dhammā which are supramundane​

7 Kenaci Vinneyya Duka

Dhammā which are cognizable by some kind of consciousness
Dhammā which are not cognizable by some kind of consciousness​

End of the Culantara Duka

III. Asava Gocchaka

Cluster of Dukas Relating to Asavas
(Defilements that Befuddle the Mind)​

1 Asava Duka

Dhammā which are asavas
Dhammā which are not asavas​

2 Sasava Duka

Dhammā which are objects of asavas
Dhammā which are not objects of asavas​

3 Asava Sampayutta Duka

Dhammā which are associated with asavas
Dhammā which are not associated with asavas​

4 Asava Sasava Duka

Dhammā which are asavas as well as objects of asavas
Dhammā which are objects of asavas but are not asavas​

5 Asava Asava Sampayutta Duka

Dhammā which are asavas and are also associated with asavas
Dhammā which are associated with asavas but are not asavas​

6 Asava Vippayutta Sasava Duka

Dhammā which are not associated with asavas and yet are objects of asavas
Dhammā which are neither associated with asavas nor are objects of asavas​

End of the Asava Gocchaka

IV. Sannojana Gocchaka

Cluster of Dukas Relating to Fetters
(Sannojanas)​

1 Sannojana Duka

Dhammā which are fetters
Dhammā which are not fetters​

2 Sannojaniya Duka

Dhammā which are objects of fetters
Dhammā which are not objects of fetters​

3 Sannojana Sampayutta Duka

Dhammā which are associated with fetters
Dhammā which are not associated with fetters​

4 Sannojana Sannojaniya Duka

Dhammā which are fetters as well as objects of fetters
Dhammā which are objects of fetters but are not fetters​

5 Sannojana Sannojana Sampayutta Duka

Dhammā which are fetters and are also associated with fetters
Dhammā which are associated with fetters but are not fetters​

6 Sannojana Vippayutta Sannojaniya Duka

Dhammā which are not associated with fetters and yet are objects of fetters
Dhammā which are neither associated with fetters nor are objects of fetters​

End of the Sannojana Gocchaka

HTML:

 

V. Gantha Gocchaka

Cluster of Dukas Relating to Bonds
(Ganthas)​

1 Gantha Duka

Dhammā which are bonds
Dhammā which are not bonds​

2 Ganthaniya Duka

Dhammā which are objects of bonds
Dhammā which are not objects of bonds​

3 Gantha Sampayutta Duka

Dhammā which are associated with bonds
Dhammā which are not associated with bonds​

4 Gantha Ganthaniya Duka

Dhammā which are bonds as well as objects of bonds
Dhammā which are objects of bonds but are not bonds​

5 Gantha Gantha Sampayutta Duka

Dhammā which are bonds and are also associated with bonds
Dhammā which are associated with bonds but are not bonds​

6 Gantha Vippayutta Duka

Dhammā which are not associated with bonds and yet are objects of bonds
Dhammā which are neither associated with bonds nor are objects of bonds​

End of the Gantha Gocchaka

VI. Ogha Gocchaka

Cluster of Dukas Relating to Whirlpools
(Oghas)​

1 Ogha Duka

Dhammā which are whirlpools
Dhammā which are not whirlpools​

2 Oghaniya Duka

Dhammā which are objects of whirlpools
Dhammā which are not objects of whirlpools​

3 Ogha Sampayutta Duka

Dhammā which are associated with whirlpools
Dhammā which are not associated with whirlpools​

4 Ogha Oghaniya Duka

Dhammā which are whirlpools as well as objects of whirlpools
Dhammā which are objects of whirlpools but are not whirlpools​

5 Ogha Ogha Sampayutta Duka

Dhammā which are whirlpools and are also associated with whirlpools
Dhammā which are associated with whirlpools but are not whirlpools​

6 Ogha Vippayutta Oghaniya Duka

Dhammā are not associated with whirlpools and yet are objects of whirlpools
Dhammā which are neither associated with whirlpools nor are objects of whirlpools​

End of the Ogha Gocchaka

VII. Yoga Gocchaka

Cluster of Dukas Relating to Yokes
(Yogas)​

1 Yoga Duka

Dhammā which are yokes
Dhammā which are not yokes​

2 Yoganiya Duka

Dhammā which are objects of yokes
Dhammā which are not objects of yokes​

3 Yoga Sampayutta Duka

Dhammā which are associated with yokes
Dhammā which are not associated with yokes​

4 Yoga Yoganiya Duka

Dhammā which are yokes as well as objects of yokes
Dhammā which are objects of yokes but are not yokes​

5 Yoga Yoga Sampayutta Duka

Dhammā which are yokes and are also associated with yokes
Dhammā which are associated with yokes but are not yokes​

6 Yoga Vippayutta Yoganiya Duka

Dhammā which are not associated with yokes and yet are objects of yokes
Dhammā which are neither associated with yokes nor are objects of yokes​

End of Yoga Gocchaka

VIII. Nivarana Gocchaka

Cluster of Dukas Relating to Hinderances
(Nivaranas)​

1 Nivarana Duka

Dhammā which are hinderances
Dhammā which are not hinderances​

2 Nivaraniya Duka

Dhammā which are objects of hinderances
Dhammā which are not objects of hinderances​

3 Nivarana Sampayutta Duka

Dhammā which are associated with hinderances
Dhammā which are not associated with hinderances​

4 Nivarana Nivaraniya Duka

Dhammā which are hinderances as well as objects of hinderances
Dhammā which are objects of hinderances but are not hinderances​

5 Nivarana Nivarana Sampayutta Duka

Dhammā which are hinderances and are also associated with hinderances
Dhammā which are associated with hinderances but are not hinderances​

6 Nivarana Vippayutta Nivaraniya Duka

Dhammā which are not associated with hinderances and yet are objects of hinderances
Dhammā which are neither associated with hinderances nor are objects of hinderances​

End of Nivarana Gocchaka

HTML:

 

IX. Paramasa Gocchaka

Cluster of Dukas Relating to Misconceptions
(Paramasa)​

1 Paramasa Duka

Dhammā which are misconceptions
Dhammā which are not misconceptions​

2 Paramattha Duka

Dhammā which are objects of misconceptions
Dhammā which are not objects of misconceptions​

3 Paramasa Sampayutta Duka

Dhammā which are associated with misconceptions
Dhammā which are not associated with misconceptions​

4 Paramasa Paramattha Duka

Dhammā which are misconceptions as well as objects of misconceptions
Dhammā which are objects of misconceptions but are not misconceptions​

5 Paramasa Vippayutta Paramattha Duka

Dhammā which are not associated with misconceptions and yet are objects of misconceptions
Dhammā which are neither associated with misconceptions nor are objects of misconceptions​

It will be noticed that in this Gocchaka there are only five pairs of Dukas instead of six as in the previous Gocchakas. What is missing is what would ordinarily correspond to the Number Five Duka of the previous Gocchakas. The reason is this: In this Gocchaka, "Paramasa" has only one one element, namely, wrong view, i.e., misconception, whereas in other Gocchakas like Asava Gocchaka, Nivarana Gocchaka, there are two or more elements going under the same name. Thus, it will be illogical to say that a single mental element (here, Paramasa, misconception) arises together with itself, for "is associated with" means "arises together". Hence, this Duka is not stated in this gocchaka.

End of Paramasa Gocchaka

X. Mahantara Duka

Longer Compilation of Unrelated Dukas​

1 Sarammana Duka

Dhammā which attend to objects
Dhammā which do not attend to objects​

2 Citta Duka

Dhammā that are mind
Dhammā that are not mind​

3 Cetasika Duka

Dhammā that are mental concomitants
Dhammā that are not mental concomitants​

4 Citta Sampayutta Duka

Dhammā which are associated with mind
Dhammā which are not associated with mind​

5 Citta Samsattha Duka

Dhammā which are mixed with mind
Dhammā which are not mixed with mind​

6 Citta Samutthana Duka

Dhammā caused by mind
Dhammā not caused by mind​

7 Citta Sahabu Duka

Dhammā which arise together with mind
Dhammā which do not arise together with mind​

8 Cittanuparivatti Duka

Dhammā which always accompany mind
Dhammā which never accompany mind​

9 Citta Samsattha Samutthana Duka

Dhammā which are mixed with mind and are also caused by mind
Dhammā which are not mixed with mind nor are caused by mind​

10 Citta Samsattha Samutthana Sahabhu Duka

Dhammā which are mixed with mind, are also caused by mind, and which also arise together with mind
Dhammā which are not mixed with mind, which are not caused by mind, and which do not arise together with mind​

11 Citta Samsattha Samutthanauparivatti Duka

Dhammā which are mixed with mind, caused by mind, and which always accompany mind
Dhammā which are not mixed with mind, which are not caused by mind, and which never accompany mind​

12 Ajjhatika Duka

Dhammā which arise internally
Dhammā which arise externally​

13 Upada Duka

Dhammā which are dependent
Dhammā which are not dependent​

14 Upadinna Duka

Dhammā which are kamma-born
Dhammā which are not kamma-born​

End of the Mahantara Duka

XI. Upadana Gocchaka

Cluster of Dukas Relating to Clinging
(Upadana)​

1 Upadana Duka

Dhammā which are Clinging
Dhammā which are not Clinging​

2 Upadaniya Duka

Dhammā which are objects of Clinging
Dhammā which are not objects of Clinging​

3 Upadana Sampayutta Duka

Dhammā which are associated with Clinging
Dhammā which are not associated with Clinging​

4 Upadana Upadaniya Duka

Dhammā which are Clinging as well as objects of Clinging
Dhammā which are objects of Clinging but are not Clinging​

5 Upadana Upadana Sampayutta Duka

Dhammā which are Clinging and are also associated with Clinging
Dhammā which are associated with Clinging but are not Clinging​

6 Upadana Vippayutta Upadaniya Duka

Dhammā which are not associated with Clinging and yet are objects of Clinging
Dhammā which are neither associated with Clinging nor are objects of Clinging​

End of the Upadana Gocchaka

XII. Kilesa Gocchaka

Cluster of Dukas Relating to Defilements​

1 Kilesa Duka

Dhammā which are defilements
Dhammā which are not defilements​

2 Sankilesika Duka

Dhammā which are objects of defilements
Dhammā which are not objects of defilements​

3 Sankilittha Duka

Dhammā which are defiled
Dhammā which are not defiled​

4 Kilesa Sampayutta Duka

Dhammā which are associated with defilements
Dhammā which are not associated with defilements​

5 Kilesa Samkilesika Duka

Dhammā which are defilements as well as objects of defilements
Dhammā which are objects of defilements but are not defilements​

6 Kilesa Sankilittha Duka

Dhammā which are defilements and are also defiled
Dhammā which are defiled but are not defilements​

7 Kilesa Kilesa Sampayutta Duka

Dhammā which are defilements and are also associated with defilements
Dhammā which are associated with defilements but are not defilements​

8 Kilesa Vippayutta Sankilesika Duka

Dhammā which are not associated with defilements and yet are objects of defilements
Dhammā which are neither associated with defilements nor are objects of defilements​

End of the Kilesa Gocchaka

HTML:

 

XIII. Pitthi Duka

Last Compilation of Unrelated Dukas​

1 Dassanena Pahatabha Duka

Dhammā eliminated by Sotapatti Magga
Dhammā not eliminated by Sotapatti Magga​

2 Bhavanaya Pahatabba Duka

Dhammā eliminated by the three higher Maggas
Dhammā not eliminated by the three higher Maggas​

3 Dassanena Pahatabba Hetuka Duka

Dhammā with root causes eliminated by Sotapatti Magga
Dhammā other than those with root causes eliminated by Sotapatti Magga​

4 Bhavanaya Pahatabba Hetuka Duka

Dhammā with root causes eliminated by the three higher Maggas
Dhammā other than those with root causes eliminated by the three higher Maggas​

5 Sa-Vitakka Duka

Dhammā associated with initial application of the mind
Dhammā not associated with initial application of the mind​

6 Sa-Vicara Duka

Dhammā associated with sustained application of the mind
Dhammā not associated with sustained application of the mind​

7 Sa-Pitika Duka

Dhammā associated with Delightful Satisfaction
Dhammā not associated with Delightful Satisfaction​

8 Piti Sahagata Duka

Dhammā which arise together with Delightful Satisfaction
Dhammā which do not arise together with Delightful Satisfaction​

9 Sukha Sahagata Duka

Dhammā which arise together with Happiness
Dhammā which do not arise together with Happiness​

10 Upekkha Sahagata Duka

Dhammā which arise together with Equanimity
Dhammā which do not arise together with Equanimity​

11 Kamavacara Duka

Dhammā pertaining to the Sensuous Sphere
Dhammā not pertaining to the Sensuous Sphere​

12 Rupavacara Duka

Dhammā pertaining to the Fine Material Sphere
Dhammā not pertaining to the Fine Material Sphere​

13 Arupavacara Duka

Dhammā pertaining to the Non-Material Sphere
Dhammā not pertaining to the Non-Material Sphere​

14 Pariyapanna Duka

Dhammā which are included in the mundane
Dhammā which are Supramundane​

15 Niyyanika Duka

Dhammā leading to liberation
Dhammā not leading to liberation​

16 Niyata Duka

Dhammā which unfailingly produce results (immediately after death or after the arising of those dhammā)
Dhammā which do not unfailingly produce results (immediately after death or after the arising of those dhammā)​

17 Sa-Uttara Duka

Dhammā which have other dhammā superior to them (i.e., mundane dhammā)
Dhammā which have no dhammā superior to them (i.e., supramundane dhammā)​

18 Sa-Rana Duka

Dhammā which arise together with defilements (that cause grief and lamentation)
Dhammā which do not arise together with defilements (that cause grief and lamentation)​

End of the Duka Mātikā

End of the Abhidamma Mātikā

HTML:

 

C. Suttantika Duka Mātikā

A List of Suttantika Dyads​

1 Vijja Bhagi Duka

Dhammā which accompany of Wisdom
Dhammā which accompany of Ignorance​

2 Vijjupama Duka

Dhammā which are like lightening
Dhammā which are like a thunderbolt​

3 Bala Duka

Dhammā which make one foolish
Dhammā which make one wise​

4 Kanha Duka

Dhammā which defile the mind
Dhammā which purify the mind​

5 Tapaniya Duka

Dhammā which torment one
Dhammā which do not torment one​

6 Adhivacana Duka

Dhammā which are nomenclatures
Dhammā which are the basis for nomenclature​

7 Nirutti Duka

Dhammā which are specific names
Dhammā which are the basis for specific names​

8 Pannatti Duka

Dhammā which are conventional designations
Dhammā which are the basis for conventional designations​

9 Namarupa Duka

Mental phenomena
Physical phenomena​

10 Avijja Duka

Ignorance
Craving for Existence​

11 Bhava Ditthi Duka

Wrong view that existence is eternal
Wrong view that there is extinction of existence​

12 Sassata Ditthi Duka

Wrong belief in eternalism
Wrong belief in extinction​

13 Antava Ditthi Duka

Wrong view of finiteness
Wrong view of infinity​

14 Pubbantanu Ditthi Duka

Wrong view relating to the past
Wrong view relating to the future​

15 Ahirika Duka

Not being ashamed to do evil
Not being afraid to do evil​

16 Hirika Duka

Being ashamed to do evil
Being afraid to do evil​

17 Dovasassata Duka

Not being amenable to abmonition
Evil companionship​

18 Sovacassata Duka

Being amenable to abmonition
Good companionship​

19 Apatti Kusalata Duka

Proficiency in matters pertaining to breach of the Disciplinary Rules of the Sangha
Proficiency in absolution of offences under the Disciplinary Rules of the Sangha​

20 Samapatti Kusalata Duka

Proficiency in sustained absorption on jhāna
Proficiency in arising from sustained absorption in jhāna​

21 Dhatu Kusalata Duka

Proficiency in the Elements
Proficiency in contemplation of the nature of the Elements​

22 Ayatana Kusalata Duka

Proficiency in the Sense-bases
Proficiency in the Theory of Cause and Effect​

23 Thana Kusalata Duka

Proficiency in knowing the cause
Proficiency in knowing what is not the cause​

24 Ajjava Duka

Uprightness
Gentleness​

25 Khanti Duka

Forebearance
Virtuousness​

26 Sakhalya Duka

Amiability in speech
Courteous welcome​

27 Indriyesu Aguttadvara Duka

Not guarding the door of sense-faculties
Immoderation in eating​

28 Indriyesu Guttadvara Duka

Guarding the door of sense-faculties
Moderation in eating​

29 Muttha Sacca Duka

Unmindfulness
Lack of clear comprehension​

30 Sati Duka

Mindfulness
Clear comprehension​

31 Patisankhana Bala Duka

Power of reflective knowledge
Power of mental cultivation​

32 Smatha Duka

Tranquillity
Insight​

33 Samantha Nimmita Duka

Sign of Tranquillity
Sign of endeavour​

34 Paggaha Duka

Endeavour
Non-distraction​

35 Sila Vipatti Duka

Breach of morality
Breach of right view​

36 Sila Sampada Duka

Being endowed with morality
Being endowed with right view​

37 Sila Visuddhi Duka

Purity of morality
Purity of view​

38 Ditthi Visuddhi Khopana Duka

Purity of view
Endeavour befitting purity of view​

39 Samvega Duka

Emotional religion awakening
Endeavour appropriate to the emotional religious awakening​

40 Asantutthita Duka

Insatiability in doing meritorious deeds
Relentlessness in endeavour​

41 Vijja Vimutti Duka

Wisdom
Liberation​

42 Khayenana Duka

Knowledge causing cessation of defilement
Awareness of complete extinction of defilements​

End of the Suttantika Duka Mātikā

End of the Mātikā

HTML: