Understanding Khandhavibhaṅga

Rūpavibhatti

2.2.3.1. Ekakaniddesa

Sabbaṁ rūpaṁ:
na hetumeva: No root condition
ahetukameva: Not related to root condition
hetuvippayuttameva: disconnected with root-condition
sappaccayameva: just a dependent origination
saṅkhatameva: conditioned – (Arising, passing away, alteration while staying)
[uppādo paññāyati, vayo paññāyati, ṭhitassa aññathattaṃ paññāyati]
rūpameva: just the rūpa
lokiyameva: relating to the world (created and perceived out of 5 senses)
sāsavameva: with fermentations
saññojaniyameva: with fetters ; san + yo + ja = defiled connection causing birth
ganthaniyameva: Knotted in different ways
oghaniyameva: flooding
yoganiyameva: uniting or being in union
nīvaraṇiyameva: curtained
parāmaṭṭhameva: corrupted
upādāniyameva: grasped
saṅkilesikameva: defilements due to vices
abyākatameva: indescribable / undefined
anārammaṇameva: not a mental object or without any bases of object
acetasikameva: does not belong to cetasika
cittavippayuttameva: disconnected with citta
nevavipākanavipākadhammadhammameva: neither fruits nor non fruits of dhamma
asaṅkiliṭṭhasaṅkilesikameva: not vicious yet belonging to the Vices
na savitakkasavicārameva: not experienced by savitakka and savicāra
na avitakkavicāramattameva: not experienced by vitakka but by only vicāra
avitakkaavicārameva: neither by vitakka nor vicāra
na pītisahagatameva: not accompanied by pīti
na sukhasahagatameva: not accompanied by sukha
na upekkhāsahagatameva: not accompanied by upekkhā
neva dassanena: neither any insight
na bhāvanāya pahātabbameva: not through meditation for removal
neva dassanena na bhāvanāya pahātabbahetukameva: neither insight nor meditation for removal
neva ācayagāmi na apacayagāmimeva: neither tending to, nor away from, the accumulation involving rebirth.
nevasekkhanāsekkhameva: belonging neither to studentship nor to that which is beyond studentship
parittameva: very insignificant
kāmāvacarameva: belonging only to kāmāvacara (sensual) realm
na rūpāvacarameva: not rūpā realm
na arūpāvacarameva: not arūpā realm
pariyāpannameva: only included
no apariyāpannameva: not unincluded
aniyatameva: not determined
aniyyānikameva: not decided
uppannaṁ chahi viññāṇehi viññeyyameva, aniccameva, jarābhibhūtameva. – arisen with 6 consciousness (cakku, sota, ghana…) which is anicca, ageing of bhūta

Khandhavibhaṅga

1.1. Rūpakkhandha

Tattha katamo rūpakkhandho?
Yaṁ kiñci rūpaṁ : Whatever therein called as rupa
atītānāgatapaccuppannaṁ: past, future and present
ajjhattaṁ vā bahiddhā vā: internal or external
oḷārikaṁ vā sukhumaṁ vā: gross or subtle or
hīnaṁ vā paṇītaṁ vā: inferior or superior
yaṁ dūre santike vā, : far or near
tadekajjhaṁ abhisaññūhitvā abhisaṅkhipitvā: taking as together with complete perception and wilful intentions of “wholeness”
– ayaṁ vuccati rūpakkhandho. – This is termed as heap of rūpa

rūpaṁ atītaṁ? – What is past rūpa?
niruddhaṁ : (nir + uddha) departed as in moment to moment from birth till now
vigataṁ: dissolved
vipariṇataṁ : unexpected changes
atthaṅgataṁ : as sunset or faded away
abbhatthaṅgataṁ: (abbha” and “atthaṅgata) completely disappeared
uppajjitvā vigataṁ: dissolving after arising
atītaṁ atītaṁsena saṅgahitaṁ: passed out and classified in the group as departed
cattāro ca mahābhūtā catunnañca mahābhūtānaṁ upādāyarūpaṁ: consisting of 4 elements and its derived forms of vaṇṇa , rasa, gandha and ojha and formed out of it.

rūpaṁ anāgataṁ? What is future rūpa?
ajātaṁ: unborn
abhūtaṁ: not taken shape/form
asañjātaṁ: not appeared
anibbattaṁ: non existent or undeveloped
anabhinibbattaṁ: fully non existent or undeveloped
apātubhūtaṁ: no apparent form/shape
anuppannaṁasamuppannaṁ: not arisen nor joined to arise together
anuṭṭhitaṁ: not uprisen
asamuṭṭhitaṁ: not joined to uprirse
anāgataṁ anāgataṁsena saṅgahitaṁ,: Future and grouped into it
cattāro ca mahābhūtā catunnañca mahābhūtānaṁ upādāyarūpaṁ: consisting of 4 elements and its derived forms of Vaṇṇa, rasa, gandha and ojha

rūpaṁ paccuppannaṁ?
jātaṁ : born
bhūtaṁ: taken shape/form
sañjātaṁ: appeared
nibbattaṁ: developing
abhinibbattaṁ: completely developing
pātubhūtaṁ: apparent form visible
uppannaṁ: arisen
samuppannaṁ: totally arisen
uṭṭhitaṁ: uprisen
samuṭṭhitaṁ: completely uprisen
paccuppannaṁ: present
paccuppannaṁsena saṅgahitaṁ: classified in group of present
cattāro ca mahābhūtā catunnañca mahābhūtānaṁ upādāyarūpaṁ: consisting of 4 elements and its derived forms of Vaṇṇa, rasa, gandha and ojha

Tattha katamaṁ rūpaṁ ajjhattaṁ?Yaṁ rūpaṁ tesaṁ tesaṁ sattānaṁ ajjhattaṁ paccattaṁ niyakaṁ pāṭipuggalikaṁ
upādinnaṁ, cattāro ca mahābhūtā catunnañca mahābhūtānaṁ upādāyarūpaṁ—idaṁ vuccati rūpaṁ ajjhattaṁ.
Therein what is internal rūpa? That form quality which, for this or that being which is internal, personal, one’s own, individual and is grasped (by craving and false view), with the four great essentials and qualities derived from the four great essentials. This is called internal rūpa

Tattha katamaṁ rūpaṁ bahiddhā?Yaṁ rūpaṁ tesaṁ tesaṁ parasattānaṁ parapuggalānaṁ ajjhattaṁ paccattaṁ
niyakaṁ pāṭipuggalikaṁ upādinnaṁ, cattāro ca mahābhūtā catunnañca
mahābhūtānaṁ upādāyarūpaṁ—idaṁ vuccati rūpaṁ bahiddhā.
That which belongs to other being or what that being considers as internal, personal, one’s own, seemed as individual which is grasped, with the four great essentials and qualities derived from the four great essentials. This is to be understood as external rūpa

rūpaṁ sukhumaṁ? itthindriyaṁ, purisindriyaṁ, jīvitindriyaṁ, kāyaviññatti, vacīviññatti, ākāsadhātu, rūpassa lahutā, rūpassa mudutā, rūpassa kammaññatā, rūpassa upacayo, rūpassa santati, rūpassa jaratā, rūpassa aniccatā, kabaḷīkāro āhāro idaṁ vuccati rūpaṁ sukhumaṁ.

Katamaṁ taṁ rūpaṁ itthindriyaṁ?Yaṁ itthiyā itthiliṅgaṁ itthinimittaṁ itthikuttaṁ itthākappo itthattaṁ itthibhāvo—idaṁ taṁ rūpaṁ itthindriyaṁ.
What is that [material] form which is woman-faculty (itthindriyaṃ)?
That which is of the female, female genitals, feminine in symbolism, in characteristics, in occupation, in deportment, femininity in becoming —this is that [material] form which constitutes female faculty.

Katamaṁ taṁ rūpaṁ purisindriyaṁ?Yaṁ purisassa purisaliṅgaṁ purisanimittaṁ purisakuttaṁ purisākappo purisattaṁ
purisabhāvo—idaṁ taṁ rūpaṁ purisindriyaṁ.
What is that form which is male-faculty (purisindriyaṃ)?
That which is of the male, male genitals, masculine in characteristics, in occupation, in deportment, male in becoming—this is that form which constitutes male-faculty.

Katamaṁ taṁ rūpaṁ jīvitindriyaṁ?Yo tesaṁ rūpīnaṁ dhammānaṁ āyu ṭhiti yapanā yāpanā iriyanā vattanā pālanā
jīvitaṁ jīvitindriyaṁ—idaṁ taṁ rūpaṁ jīvitindriyaṁ.
The persistence of these corporeal states, their subsistence, their going on, their being kept going on, their progress, continuance, preservation, life, life as faculty—this is that [material] form which is life-faculty.

Katamaṁ taṁ rūpaṁ kāyaviññatti?Yā kusalacittassa vā akusalacittassa vā abyākatacittassa vā abhikkamantassa vā
paṭikkamantassa vā ālokentassa vā vilokentassa vā samiñjentassa vā pasārentassa vā kāyassa thambhanā santhambhanā santhambhitattaṁ viññatti viññāpanā
viññāpitattaṁ—idaṁ taṁ rūpaṁ kāyaviññatti.
What is that [material] form which is bodily intimation (kāyaviññatti)? That tension, that intentness, that state of making the body tense, in response to a thought, whether moral, immoral, or indescribable, on the part of one who advances, or recedes, or fixes the gaze, or glances around, or retracts an arm, or stretches it forth—the intimation, the making known, the state of having made known—this is that [material] form which constitutes bodily intimation or body language.

Katamaṁ taṁ rūpaṁ vacīviññatti?Yā kusalacittassa vā akusalacittassa vā abyākatacittassa vā vācā girā byappatho
udīraṇaṁ ghoso ghosakammaṁ vācā vacībhedo—ayaṁ vuccati vācā.Yā tāya vācāya viññatti viññāpanā viññāpitattaṁ—idaṁ taṁ rūpaṁ vacīviññatti.
What is that [material] form which is intimation by language (vaciviññatti)?That language of speech, verses, ways of speaking ,utterance, announcement, doing announcement, language as articulate speech, which expresses a thought whether moral, immoral, or indescribable—this is called language. And that intimation, that making known, the state of having made known by language of expression—this is that [material] form which constitutes intimation by language.

Katamaṁ taṁ rūpaṁ ākāsadhātu?Yo ākāso ākāsagataṁ aghaṁ aghagataṁ vivaro vivaragataṁ asamphuṭṭhaṁ catūhi
mahābhūtehi—idaṁ taṁ rūpaṁ ākāsadhātu.
What is that [material] form which is the element of space (ākāsa-dhātu)? That which is space and belongs to space, is sky and belongs to sky, is vacuum and belongs to vacuum, and is not in contact with the four Great Phenomena—this is that form which is the element of space.

Katamaṁ taṁ rūpaṁ rūpassa lahutā?Yā rūpassa lahutā lahupariṇāmatā adandhanatā avitthanatā—idaṁ taṁ rūpaṁ rūpassa lahutā.
What is lightness of [material] form (rūpassa lahutā)? That lightness of form which is its capacity for changing easily, its freedom from sluggishness and inertia—this is lightness of [material] form.

Katamaṁ taṁ rūpaṁ rūpassa mudutā?Yā rūpassa mudutā maddavatā akakkhaḷatā akathinatā—idaṁ taṁ rūpaṁ rūpassa mudutā.
What is plasticity of [material] form? That plasticity of form which is softness, smoothness, non-rigidity—this is plasticity of [material] form.

Katamaṁ taṁ rūpaṁ rūpassa kammaññatā?Yā rūpassa kammaññatā kammaññattaṁ kammaññabhāvo—idaṁ taṁ rūpaṁ rūpassa kammaññatā.
What is wieldiness of [material] form? That which is its serviceableness, its workable condition—this is wieldiness of [material] form.

Katamaṁ taṁ rūpaṁ rūpassa upacayo?
Yo āyatanānaṁ ācayo, so rūpassa upacayo—idaṁ taṁ rūpaṁ rūpassa upacayo.
What is integration (upacayo) of [material] form? That which is accumulation of form is [also] integration of [material] form—this is integration of [material] form.

Katamaṁ taṁ rūpaṁ rūpassa santati?
Yo rūpassa upacayo, sā rūpassa santati—idaṁ taṁ rūpaṁ rūpassa santati.
What is subsistence of [material] form (rūpassa santati)? That which is continuance of form from integration is the maintenance of form. This is maintenance of [material] form.

Katamaṁ taṁ rūpaṁ rūpassa jaratā?Yā rūpassa jarā jīraṇatā khaṇḍiccaṁ pāliccaṁ valittacatā āyuno saṁhāni indriyānaṁ paripāko—idaṁ taṁ rūpaṁ rūpassa jaratā.
What is decay of [material] form (rūpassa jaratā)? That decay of form which is ageing, decrepitude, hoariness, wrinkles, the reduction of life, the ageing and maturity of physical faculties—this is decay of [material] form.

Katamaṁ taṁ rūpaṁ rūpassa aniccatā?Yo rūpassa khayo vayo bhedo paribhedo aniccatā antaradhānaṁ—idaṁ taṁ rūpaṁ rūpassa aniccatā.
What is dissolving of [material] form (rūpassa aniccatā)? The usage, expense, breaking-up, dissolution, the arising and passing away of form causing decline—this is dissolving of form.

A plant has five periods, the Acaya period, the Upacaya period, the Santati period, the Jarata period, and the Aniccata period.

It is first generated, then grows up gradually or develops day by day and after the cessation of growth it stands for sometime in the fully developed state. After that it begins to decay and at last it does and disappears leaving nothing behind.

Here the primary generation of the material qualities is called acaya period; the gradual growth or development, the upacaya period; and their standing in their fully developed state, the santati period.

However, during these three periods there are momentary decays (khanika jarata) and momentary dissolution (khanika-aniccata), but they are not conspicuous.

The declining of the plant is called jarata period. During the period of decline there are momentary births (khanikajati) and momentary deaths (khanikamarana), but they are also inconspicuous.

The death or dissolution of the plant and the final disappearance of all its constituent is called the aniccata period. During what we call death there are also momentary births and decays but they are invisible. The five periods allotted to what is apparent to the view are shown here only in order to help one to grasp the idea of Lakkhana rūpas.

Katamaṁ taṁ rūpaṁ kabaḷīkāro āhāro?Odano kummāso sattu maccho maṁsaṁ khīraṁ dadhi sappi navanītaṁ telaṁ
madhu phāṇitaṁ, yaṁ vā panaññampi atthi rūpaṁ yamhi yamhi janapade tesaṁ
tesaṁ sattānaṁ mukhāsiyaṁ dantavikhādanaṁ galajjhoharaṇīyaṁ kucchivitthambhanaṁ, yāya ojāya sattā yāpenti—idaṁ taṁ rūpaṁ kabaḷīkāro āhāro.
What is bodily (solid) nutriment (kabaḷinkāro āhāro)?Boiled rice, sour gruel, flour, fish, meat, milk, curds, butter, cheese, tila-oil, honey syrup, or whatever else there is in whatever region that by living beings may be eaten, chewed, swallowed, digested into the juice into ojhas, by which living beings are kept alive—this is bodily nutriment.

rūpaṁ hīnaṁ? Yaṁ rūpaṁ tesaṁ tesaṁ sattānaṁ
uññātaṁ: loathsome
avaññātaṁ: devalued
hīḷitaṁ: not worth it
paribhūtaṁ: abused
acittīkataṁ: disrespectful
hīnaṁ: inferior
hīnamataṁ: viewed as inferior
hīnasammataṁ: agreed as inferior
aniṭṭhaṁ: nasty, corrupted
akantaṁ: unattractive
amanāpaṁ: not pleasing
rūpā saddā gandhā rasā phoṭṭhabbā—idaṁ vuccati rūpaṁ hīnaṁ.

rūpaṁ paṇītaṁ? – Opposite of hīnaṁ

rūpaṁ dūre?
Itthindriyaṁ pe… kabaḷīkāro āhāro yaṁ vā panaññampi atthi rūpaṁ anāsanne
anupakaṭṭhe dūre asantike
not near, not close, distant, not proximate

rūpaṁ santike?
Cakkhāyatanaṁ …pe… phoṭṭhabbāyatanaṁ, yaṁ vā panaññampi
atthi rūpaṁ āsanne upakaṭṭhe avidūre santike

1.2. Vedanākkhandha

Tattha katamo vedanākkhandho?Yā kāci vedanā atītānāgatapaccuppannā ajjhattā vā bahiddhā vā oḷārikā vā
sukhumā vā hīnā vā paṇītā vā yā dūre santike vā, tadekajjhaṁ abhisaññūhitvā
abhisaṅkhipitvā—ayaṁ vuccati vedanākkhandho.

Tattha katamā vedanā atītā?Yā vedanā atītā niruddhā vigatā vipariṇatā atthaṅgatā abbhatthaṅgatā uppajjitvā
vigatā atītā atītaṁsena saṅgahitā, sukhā vedanā dukkhā vedanā adukkhamasukhā
vedanā—ayaṁ vuccati vedanā atītā.
Yā vedanā atītā: that feeling is past
niruddha : departed as in moment to moment from birth till now
vigata: dissolved
vipariṇatā : unexpected changes
atthaṅgatā : like sunset or faded away
abbhatthaṅgatā: (abbha” and “atthaṅgata) completely disappeared
uppajjitvā vigatā: dissolving after arising
atītaṁ atītaṁsena saṅgahitā: passed out and classified in the group as departed
consisting of sukhā vedanā dukkhā vedanā adukkhamasukhā vedanā

Tattha katamā vedanā anāgatā?Yā vedanā ajātā abhūtā asañjātā anibbattā anabhinibbattā apātubhūtā anuppannā asamuppannā anuṭṭhitā asamuṭṭhitā anāgatā anāgataṁsena saṅgahitā, sukhā
vedanā dukkhā vedanā adukkhamasukhā vedanā. ayaṁ vuccati vedanā anāgatā.

Tattha katamā vedanā paccuppannā?Yā vedanā jātā bhūtā sañjātā nibbattā abhinibbattā pātubhūtā uppannā
samuppannā uṭṭhitā samuṭṭhitā paccuppannā paccuppannaṁsena saṅgahitā, sukhā vedanā dukkhā vedanā adukkhamasukhā vedanā—ayaṁ vuccati vedanā paccuppannā.

Tattha katamā vedanā ajjhattā?Yā vedanā tesaṁ tesaṁ sattānaṁ ajjhattaṁ paccattaṁ niyakā pāṭipuggalikā
upādinnā, sukhā vedanā dukkhā vedanā adukkhamasukhā vedanā—ayaṁ vuccati vedanā ajjhattā.

Tattha katamā vedanā bahiddhā?Yā vedanā tesaṁ tesaṁ parasattānaṁ parapuggalānaṁ ajjhattaṁ paccattaṁ niyakā pāṭipuggalikā upādinnā, sukhā vedanā dukkhā vedanā adukkhamasukhā vedanā—ayaṁ vuccati vedanā bahiddhā.

Tattha katamā vedanā hīnā paṇītā?Akusalā vedanā hīnā, kusalābyākatā vedanā paṇītā.
Kusalākusalā vedanā hīnā, abyākatā vedanā paṇītā.
Dukkhā vedanā hīnā, sukhā ca adukkhamasukhā ca vedanā paṇītā.
Sukhadukkhā vedanā hīnā, adukkhamasukhā vedanā paṇītā.
Asamāpannassa vedanā hīnā, samāpannassa vedanā paṇītā.
Sāsavā vedanā hīnā, anāsavā vedanā paṇītā.
Taṁ taṁ vā pana vedanaṁ upādāyupādāya vedanā hīnā paṇītā daṭṭhabbā.

Tattha katamā vedanā dūre?
Akusalā vedanā kusalābyākatāhi vedanāhi dūre;
kusalābyākatā vedanā akusalāya vedanāya dūre;
kusalā vedanā akusalābyākatāhi vedanāhi dūre;
akusalābyākatā vedanā kusalāya vedanāya dūre;
abyākatā vedanā kusalākusalāhi vedanāhi dūre;
kusalākusalā vedanā abyākatāya vedanāya dūre.
Dukkhā vedanā sukhāya ca adukkhamasukhāya ca vedanāhi dūre;
sukhā ca adukkhamasukhā ca vedanā dukkhāya vedanāya dūre;
sukhā vedanā dukkhāya ca adukkhamasukhāya ca vedanāhi dūre;
dukkhā ca adukkhamasukhā ca vedanā sukhāya vedanāya dūre;
adukkhamasukhā vedanā sukhadukkhāhi vedanāhi dūre;
sukhadukkhā vedanā adukkhamasukhāya vedanāya dūre.
Asamāpannassa vedanā samāpannassa vedanāya dūre;
samāpannassa vedanā asamāpannassa vedanāya dūre.
Sāsavā vedanā anāsavāya vedanāya dūre;
anāsavā vedanā sāsavāya vedanāya dūre—ayaṁ vuccati vedanā dūre.

Immoral feeling is distant from moral and indescribable feelings;
moral and undeclared is distant from immoral feeling;
moral feeling is distant from indescribable feelings;
immoral & undeclared feeling is distant from moral feeling;
indescribable feelings is distant from moral and immoral feelings;
moral and immoral feeling is distant from indescribable feeling.
Painful feeling is distant from pleasant also from neither-painful-nor-pleasant feelings;
pleasant also neither-painful-nor-pleasant feeling is distant from painful feeling; pleasant feeling is distant from painful also from neither-painful-nor-pleasant feelings;
painful also neither-painful-nor-pleasant feeling is distant from pleasant feeling; neither-painful-nor-pleasant feeling is distant from pleasant and painful feelings; pleasant and painful feeling is distant from neither-painful-nor-pleasant feeling. The feeling of one not experiencing higher mental states is distant from the feel- ing of one experiencing higher mental states;
the feeling of one experiencing jhanic states is distant from the feeling of one not experiencing jhanic states.
Feeling that is the object of the defilements is distant from feeling that is not the object of the defilements;
feeling that is not the object of the defilements is distant from feeling that is the object of the defilements. This is called distant feeling.

Tattha katamā vedanā santike?
Akusalā vedanā akusalāya vedanāya santike;
kusalā vedanā kusalāya vedanāya santike;
abyākatā vedanā abyākatāya vedanāya santike.
Dukkhā vedanā dukkhāya vedanāya santike;
sukhā vedanā sukhāya vedanāya santike;
adukkhamasukhā vedanā adukkhamasukhāya vedanāya santike.
Asamāpannassa vedanā asamāpannassa vedanāya santike;
samāpannassa vedanā samāpannassa vedanāya santike.
Sāsavā vedanā sāsavāya vedanāya santike;
anāsavā vedanā anāsavāya vedanāya santike.
Ayaṁ vuccati vedanā santike.
Taṁ taṁ vā pana vedanaṁ upādāyupādāya vedanā dūre santike daṭṭhabbā.

Therein what is near feeling?
Immoral feeling is near to immoral feeling;
moral feeling is near to moralfeeling;
undeclared feeling is near to undeclared.
Unpleasant feeling is near to Unpleasant feeling;
pleasant feeling is near to pleasant feeling;
neither-painful-nor-pleasant feeling is near to neither-painful-nor-pleasant feeling.
The feeling of one not experiencing jhanic states is near to the feeling of one not experiencing jhanic states;
the feeling of one experiencing jhanic is near to the feeling of one experiencing jhanic states.
Feeling that is the object of the defilements is near to feeling that is the object of the defilements;
feeling that is not the object of the defilements is near to feeling that is not
the object of the defilements.
This is called proximate feeling.

1.3. Saññākkhandha

Tattha katamo saññākkhandho?Yā kāci saññā atītānāgatapaccuppannā ajjhattā vā bahiddhā vā oḷārikā vā sukhumā vā hīnā vā paṇītā vā yā dūre santike vā tadekajjhaṁ abhisaññūhitvā abhisaṅkhipitvā—ayaṁ vuccati saññākkhandho.

Tattha katamā saññā atītā?Yā saññā atītā niruddhā vigatā vipariṇatā atthaṅgatā abbhatthaṅgatā uppajjitvā
vigatā atītā atītaṁsena saṅgahitā, cakkhusamphassajā saññā sotasamphassajā
saññā ghānasamphassajā saññā jivhāsamphassajā saññā kāyasamphassajā saññā manosamphassajā saññā—ayaṁ vuccati saññā atītā.

Tattha katamā saññā anāgatā?Yā saññā ajātā abhūtā asañjātā anibbattā anabhinibbattā apātubhūtā anuppannā
asamuppannā anuṭṭhitā asamuṭṭhitā anāgatā anāgataṁsena saṅgahitā,
cakkhusamphassajā saññā sotasamphassajā saññā ghānasamphassajā saññā
jivhāsamphassajā saññā kāyasamphassajā saññā manosamphassajā
saññāayaṁ vuccati saññā anāgatā.

Tattha katamā saññā paccuppannā?Yā saññā jātā bhūtā sañjātā nibbattā abhinibbattā pātubhūtā uppannā
samuppannā uṭṭhitā samuṭṭhitā paccuppannā paccuppannaṁsena saṅgahitā,
cakkhusamphassajā saññā sotasamphassajā saññā ghānasamphassajā saññā
jivhāsamphassajā saññā kāyasamphassajā saññā manosamphassajā
saññāayaṁ vuccati saññā paccuppannā.

Tattha katamā saññā ajjhattā?Yā saññā tesaṁ tesaṁ sattānaṁ ajjhattaṁ paccattaṁ niyakā pāṭipuggalikā upādinnā,cakkhusamphassajā saññā sotasamphassajā saññā ghānasamphassajā saññā
jivhāsamphassajā saññā kāyasamphassajā saññā manosamphassajā
saññāayaṁ vuccati saññā ajjhattā.

Tattha katamā saññā bahiddhā?Yā saññā tesaṁ tesaṁ parasattānaṁ parapuggalānaṁ ajjhattaṁ paccattaṁ niyakā
pāṭipuggalikā upādinnā, cakkhusamphassajā saññā sotasamphassajā saññā
ghānasamphassajā saññā jivhāsamphassajā saññā kāyasamphassajā saññā
manosamphassajā saññā—ayaṁ vuccati saññā bahiddhā.

Tattha katamā saññā hīnā paṇītā?
Akusalā saññā hīnā, kusalābyākatā saññā paṇītā.
Kusalākusalā saññā hīnā, abyākatā saññā paṇītā.
Dukkhāya vedanāya sampayuttā saññā hīnā, sukhāya ca adukkhamasukhāya
ca vedanāhi sampayuttā saññā paṇītā.
Sukhadukkhāhi vedanāhi sampayuttā saññā hīnā, adukkhamasukhāya vedanāya
sampayuttā saññā paṇītā.
Asamāpannassa saññā hīnā, samāpannassa saññā paṇītā.
Sāsavā saññā hīnā, anāsavā saññā paṇītā.
Taṁ taṁ vā pana saññaṁ upādāyupādāya saññā hīnā paṇītā daṭṭhabbā.

Akusalā saññā hīnā, kusalābyākatā saññā paṇītā. This line is saying that unwholesome perception is inferior, while wholesome and undescribable perception is superior. Immoral perception is rooted in the three poisons of greed, aversion, and delusion. Moral perception aligns with virtuous qualities like compassion, wisdom, and mindfulness. Indeterminate perception is neither wholesome nor unwholesome, it is neutral.

Kusalākusalā saññā hīnā, abyākatā saññā paṇītā. The perception that is both wholesome and unwholesome is seen as inferior, while indescribable perception is superior. This suggests the complex nature of our perceptions which can be tinged with both wholesome and unwholesome qualities.

Dukkhāya vedanāya sampayuttā saññā hīnā, sukhāya ca adukkhamasukhāya ca vedanāhi sampayuttā saññā paṇītā.
This line indicates that perception associated with painful feeling is inferior, while perception connected with pleasant and neutral feelings is superior. This might reflect the notion that painful perceptions often lead to reactive thinking, while pleasant or neutral perceptions can lead to more nuanced, reflective responses.

Sukhadukkhāhi vedanāhi sampayuttā saññā hīnā, adukkhamasukhāya vedanāya sampayuttā saññā paṇītā.
Perception coupled with feelings of pleasure and pain is seen as inferior, while perception associated with a neutral feeling is superior. This could be interpreted as an encouragement towards equanimity, a balance that is not swayed by extremes of pleasure or pain.

Asamāpannassa saññā hīnā, samāpannassa saññā paṇītā. Perception of an individual who has not attained meditative absorption (samādhi) is deemed inferior, while the perception of one who has attained meditative absorption is deemed superior. This highlights the importance of deep meditation in refining our awareness and perception.

Sāsavā saññā hīnā, anāsavā saññā paṇītā. Defiled perception, influenced by mental pollutants or defilements (āsavas), is seen as inferior. These defilements include sensual desire, desire for existence, ignorance, and wrong views. Conversely, undefiled perception, free from such taints, is considered superior.

Taṁ taṁ vā pana saññaṁ upādāyupādāya saññā hīnā paṇītā daṭṭhabbā. The passage concludes with the advice that each perception should be understood as either inferior or superior based on its specific condition or context. This reminds us of the dependent nature of perception – it varies according to multiple factors.

Tattha katamā saññā dūre?
Akusalā saññā kusalābyākatāhi saññāhi dūre;
kusalābyākatā saññā akusalāya saññāya dūre;
kusalā saññā akusalābyākatāhi saññāhi dūre;
akusalābyākatā saññā kusalāya saññāya dūre.
Abyākatā saññā kusalākusalāhi saññāhi dūre;
kusalākusalā saññā abyākatāya saññāya dūre.
Dukkhāya vedanāya sampayuttā saññā sukhāya ca adukkhamasukhāya
ca vedanāhi sampayuttāhi saññāhi dūre;
sukhāya ca adukkhamasukhāya ca vedanāhi sampayuttā saññā dukkhāya vedanāyasampayuttāya saññāya dūre;
sukhāya vedanāya sampayuttā saññā dukkhāya ca adukkhamasukhāya ca vedanāhi sampayuttāhi saññāhi dūre;
dukkhāya ca adukkhamasukhāya ca vedanāhi sampayuttā saññā sukhāya vedanāyasampayuttāya saññāya dūre;
adukkhamasukhāya vedanāya sampayuttā saññā sukhadukkhāhi vedanāhi
sampayuttāhi saññāhi dūre;
sukhadukkhāhi vedanāhi sampayuttā saññā adukkhamasukhāya vedanāya
sampayuttāya saññāya dūre.
Asamāpannassa saññā samāpannassa saññāya dūre;
samāpannassa saññā asamāpannassa saññāya dūre.
Sāsavā saññā anāsavāya saññāya dūre;anāsavā saññā sāsavāya saññāya dūre—ayaṁ vuccati saññā dūre.

Akusalā saññā kusalābyākatāhi saññāhi dūre; This line means immoral perception is distant from moral and indescribable perceptions. In Buddhist philosophy, immoral states are considered to be far removed or distinct from moral ones because they lead to completely different outcomes.

kusalābyākatā saññā akusalāya saññāya dūre; Here, it’s stated that moral and indescribable perceptions are distant from immoral perception. Again, this illustrates the distinction and the distance between moral/neutral states and immoral ones.

3-4. kusalā saññā akusalābyākatāhi saññāhi dūre; akusalābyākatā saññā kusalāya saññāya dūre. Here, moral perception is said to be distant from immoal and indeterminate perceptions, and vice versa. This reiterates the stark contrast between wholesome and immoral states.

5-6. Abyākatā saññā kusalākusalāhi saññāhi dūre; kusalākusalā saññā abyākatāya saññāya dūre. This line explains that indescribable perception is distant from both moral and immoral perceptions, and vice versa. The indescribable or neutral states are distinct from both moral and immoral ones.

The next section focuses on perceptions associated with various feelings:

7-12. Dukkhāya vedanāya sampayuttā saññā sukhāya ca adukkhamasukhāya ca vedanāhi sampayuttāhi saññāhi dūre;… These lines further elaborate on the distance between perceptions associated with different feelings (vedanā), such as suffering, pleasure, and neither-pleasure-nor-pain. The idea is that the perceptions linked with these feelings are far removed from each other.

13-14. Asamāpannassa saññā samāpannassa saññāya dūre; samāpannassa saññā asamāpannassa saññāya dūre. Here, the perception of one who has not achieved mental absorption is far from the perception of one who has, and vice versa. This stresses the profound difference in perceptual experience between those who have attained states of meditative absorption and those who have not.

15-16. Sāsavā saññā anāsavāya saññāya dūre; anāsavā saññā sāsavāya saññāya dūre. This line states that the perception tainted by mental defilements is distant from the perception free of defilements, and vice versa. This reflects the profound difference in perception between those who are influenced by defilements (like desire, ignorance, and aversion) and those who are free of such influences.

Tattha katamā saññā santike?
Akusalā saññā akusalāya saññāya santike;
kusalā saññā kusalāya saññāya santike;
abyākatā saññā abyākatāya saññāya santike.
Dukkhāya vedanāya sampayuttā saññā dukkhāya vedanāya sampayuttāya saññāya santike;
sukhāya vedanāya sampayuttā saññā sukhāya vedanāya sampayuttāya saññāya
santike;
adukkhamasukhāya vedanāya sampayuttā saññā adukkhamasukhāya vedanāya
sampayuttāya saññāya santike.
Asamāpannassa saññā asamāpannassa saññāya santike;samāpannassa saññā
samāpannassa saññāya santike.
Sāsavā saññā sāsavāya saññāya santike;
anāsavā saññā anāsavāya saññāya santike.
Ayaṁ vuccati saññā santike.
Taṁ taṁ vā pana saññaṁ upādāyupādāya saññā dūre santike daṭṭhabbā.

Akusalā saññā akusalāya saññāya santike; Immoral perceptions are near to immoral perceptions. This means that immoral perceptions tend to bring about more immoral perceptions. immoral perceptions are typically driven by three root defilements: greed, hatred, and delusion.

kusalā saññā kusalāya saññāya santike; Wholesome perceptions are near to wholesome perceptions. Similar to the first line, this indicates that wholesome perceptions tend to bring about more wholesome perceptions. Wholesome perceptions are typically driven by non-greed, non-hatred, and non-delusion.

abyākatā saññā abyākatāya saññāya santike. Indeterminate perceptions are near to indeterminate perceptions. Indeterminate perceptions, which are neither wholesome nor immoral, tend to bring about more of the same.

4-6. Dukkhāya vedanāya sampayuttā saññā… santike; Perceptions associated with unpleasant feelings are near to perceptions associated with unpleasant feelings, and so on with pleasant and neutral feelings. This suggests that certain perceptions tend to align with specific types of feelings.

Asamāpannassa saññā asamāpannassa saññāya santike; samāpannassa saññā samāpannassa saññāya santike. Perceptions of one not attained (asamāpannassa) are near to perceptions of one not attained, and perceptions of one attained (samāpannassa) are near to perceptions of one attained. This could relate to spiritual attainment or mental states of beings.

Sāsavā saññā sāsavāya saññāya santike; anāsavā saññā anāsavāya saññāya santike. Tainted perceptions (those influenced by ignorance and craving) are near to tainted perceptions; untainted perceptions are near to untainted perceptions.

Ayaṁ vuccati saññā santike. This is called perception in proximity. This could be referring to the overall theme of this passage: that certain types of perceptions tend to occur in proximity to others of the same type.

Taṁ taṁ vā pana saññaṁ upādāyupādāya saññā dūre santike daṭṭhabbā. Based on different perceptions, one should see perceptions as near and far. This suggests that one should understand the relationship and proximity between different perceptions.

1.4. Saṅkhārakkhandha

Tattha katamo saṅkhārakkhandho?Ye keci saṅkhārā atītānāgatapaccuppannā ajjhattā vā bahiddhā vā oḷārikā vā
sukhumā vā hīnā vā paṇītā vā ye dūre santike vā, tadekajjhaṁ abhisaññūhitvā
abhisaṅkhipitvā—ayaṁ vuccati saṅkhārakkhandho.

Tattha katame saṅkhārā atītā?Ye saṅkhārā atītā niruddhā vigatā vipariṇatā atthaṅgatā abbhatthaṅgatā uppajjitvā
vigatā atītā atītaṁsena saṅgahitā, cakkhusamphassajā cetanā sotasamphassajā
cetanā ghānasamphassajā cetanā jivhāsamphassajā cetanā kāyasamphassajā
cetanā manosamphassajā cetanā—ime vuccanti saṅkhārā atītā.

Tattha katame saṅkhārā atītā? What are past preparations? Here, the text is introducing the question about the nature of past preparations, setting the stage for the discussion that follows.

Ye saṅkhārā atītā niruddhā vigatā vipariṇatā atthaṅgatā abbhatthaṅgatā uppajjitvā vigatā atītā atītaṁsena saṅgahitā, Those preparations that are past, ceased, vanished, changed, ended, have not continued, have arisen and vanished, are held as past.

cakkhusamphassajā cetanā sotasamphassajā cetanā ghānasamphassajā cetanā jivhāsamphassajā cetanā kāyasamphassajā cetanā manosamphassajā cetanā— This part identifies specific types of preparations that arise due to intentional contact (samphassa cetanā) between sense organs and their objects. In this case, the types of volitional formations are associated with the six sense bases: eye-contact volition (cakkhusamphassajā cetanā), ear-contact volition (sotasamphassajā cetanā), nose-contact volition (ghānasamphassajā cetanā), tongue-contact volition (jivhāsamphassajā cetanā), body-contact volition (kāyasamphassajā cetanā), and mind-contact volition (manosamphassajā cetanā). This indicates that these volitional formations have already arisen, manifested, and ceased due to contact with sensory objects in the past.

ime vuccanti saṅkhārā atītā. These are called past preparations. The passage concludes by summarising that these described volitional formations are considered “past.”
In essence, this passage refers to the preparations that have arisen due to past sensory experiences and have since ceased. These past preparations are viewed as having been influenced by the nature of past sensory experiences, demonstrating the transient and conditioned nature of these mental phenomena.

Tattha katame saṅkhārā anāgatā?Ye saṅkhārā ajātā abhūtā asañjātā anibbattā anabhinibbattā apātubhūtā
anuppannā asamuppannā anuṭṭhitā asamuṭṭhitā anāgatā anāgataṁsena saṅgahitā, cakkhusamphassajā cetanā sotasamphassajā cetanā ghānasamphassajā cetanā
jivhāsamphassajā cetanā kāyasamphassajā cetanā manosamphassajā cetanā—ime vuccanti saṅkhārā anāgatā.

Tattha katame saṅkhārā anāgatā? What are future preparations? The question here is asking about the nature of future preparations, which have not yet arisen.

Ye saṅkhārā ajātā abhūtā asañjātā anibbattā anabhinibbattā apātubhūtā anuppannā asamuppannā anuṭṭhitā asamuṭṭhitā anāgatā anāgataṁsena saṅgahitā, Those preparations that are unborn, unarisen, not become, not occurred, not appeared, not arisen, not developed, not manifested, not accomplished, not carried out, future, are held as future.

cakkhusamphassajā cetanā sotasamphassajā cetanā ghānasamphassajā cetanā jivhāsamphassajā cetanā kāyasamphassajā cetanā manosamphassajā cetanā— This part again identifies specific types of preparations that arise due to intentional contact (samphassa cetanā) between sense organs and their objects. The preparations associated with the six sense bases are: eye-contact volition (cakkhusamphassajā cetanā), ear-contact volition (sotasamphassajā cetanā), nose-contact volition (ghānasamphassajā cetanā), tongue-contact volition (jivhāsamphassajā cetanā), body-contact volition (kāyasamphassajā cetanā), and mind-contact volition (manosamphassajā cetanā). These are expected to arise due to future sensory experiences.

ime vuccanti saṅkhārā anāgatā. These are called future preparations. The passage concludes by stating that the aforementioned preparations are referred to as future ones.
The passage focuses on preparations that have not yet come into being but are expected to arise based on future sensory experiences. This inquiry into future volitional formations reflects an understanding of the conditioned and uncertain nature of mental phenomena.

Tattha katame saṅkhārā paccuppannā?Ye saṅkhārā jātā bhūtā sañjātā nibbattā abhinibbattā pātubhūtā uppannā
samuppannā uṭṭhitā samuṭṭhitā paccuppannā paccuppannaṁsena saṅgahitā,
cakkhusamphassajā cetanā sotasamphassajā cetanā ghānasamphassajā cetanā
jivhāsamphassajā cetanā kāyasamphassajā cetanā manosamphassajā cetanā—ime vuccanti saṅkhārā paccuppannā.

Tattha katame saṅkhārā paccuppannā? What are present volitional formations? The passage begins by asking what the present or currently arising volitional formations are.

Ye saṅkhārā jātā bhūtā sañjātā nibbattā abhinibbattā pātubhūtā uppannā samuppannā uṭṭhitā samuṭṭhitā paccuppannā paccuppannaṁsena saṅgahitā, Those volitional formations that are born, become, arisen, occurred, appeared, arisen, developed, manifested, stood up, been carried out, present, are held as present. This line describes the characteristics of present volitional formations, emphasizing that they are currently arising or existent.

cakkhusamphassajā cetanā sotasamphassajā cetanā ghānasamphassajā cetanā jivhāsamphassajā cetanā kāyasamphassajā cetanā manosamphassajā cetanā— This part identifies specific types of volitional formations that arise due to intetinoal contact (samphassa cetanā) between sense organs and their objects. These volitional formations associated with the six sense bases are: eye-contact volition (cakkhusamphassajā cetanā), ear-contact volition (sotasamphassajā cetanā), nose-contact volition (ghānasamphassajā cetanā), tongue-contact volition (jivhāsamphassajā cetanā), body-contact volition (kāyasamphassajā cetanā), and mind-contact volition (manosamphassajā cetanā).

ime vuccanti saṅkhārā paccuppannā. These are called present volitional formations. The passage concludes by saying that these volitional formations are referred to as present or currently arising ones.

Tattha katame saṅkhārā ajjhattā?Ye saṅkhārā tesaṁ tesaṁ sattānaṁ ajjhattaṁ paccattaṁ niyakā pāṭipuggalikā
upādinnā, cakkhusamphassajā cetanā sotasamphassajā cetanā ghānasamphassajā cetanā jivhāsamphassajā cetanā kāyasamphassajā cetanā manosamphassajā
cetanā—ime vuccanti saṅkhārā ajjhattā.

Tattha katame saṅkhārā bahiddhā?Ye saṅkhārā tesaṁ tesaṁ parasattānaṁ parapuggalānaṁ ajjhattaṁ paccattaṁ niyakāpāṭipuggalikā upādinnā, cakkhusamphassajā cetanā sotasamphassajā cetanā
ghānasamphassajā cetanā jivhāsamphassajā cetanā kāyasamphassajā cetanā
manosamphassajā cetanā—ime vuccanti saṅkhārā bahiddhā.

Tattha katame saṅkhārā oḷārikā sukhumā?Akusalā saṅkhārā oḷārikā, kusalābyākatā saṅkhārā sukhumā.
Kusalākusalā saṅkhārā oḷārikā, abyākatā saṅkhārā sukhumā.
Dukkhāya vedanāya sampayuttā saṅkhārā oḷārikā, sukhāya ca adukkhamasukhāya
ca vedanāhi sampayuttā saṅkhārā sukhumā.
Sukhadukkhāhi vedanāhi sampayuttā saṅkhārā oḷārikā, adukkhamasukhāya vedanāya sampayuttā saṅkhārā sukhumā.
Asamāpannassa saṅkhārā oḷārikā, samāpannassa saṅkhārā sukhumā.
Sāsavā saṅkhārā oḷārikā, anāsavā saṅkhārā sukhumā.
Te te vā pana saṅkhāre upādāyupādāya saṅkhārā oḷārikā sukhumā daṭṭhabbā.

Tattha katame saṅkhārā oḷārikā sukhumā? What are the coarse and subtle volitional formations? The passage begins with a question about the nature of both coarse and subtle volitional formations.

Akusalā saṅkhārā oḷārikā, kusalābyākatā saṅkhārā sukhumā. immoral volitional formations are coarse, moral manifested preparations are subtle. This line indicates that immoral (akusalā) volitional formations, often leading to suffering, are considered coarse, while wholesome (kusalā) preparations that have become manifest are considered subtle.

Kusalākusalā saṅkhārā oḷārikā, abyākatā saṅkhārā sukhumā. Both moral and immoral preparations are coarse, unspecified preparations are subtle. This line suggests that both types of preparations, moral and immoral, are coarse when their impact is unspecified, while those preparations that are unspecified or neutral (abyākatā) are subtle.

Dukkhāya vedanāya sampayuttā saṅkhārā oḷārikā, sukhāya ca adukkhamasukhāya ca vedanāhi sampayuttā saṅkhārā sukhumā.
Volitional formations associated with painful feelings are coarse, those associated with pleasurable and neither-painful-nor-pleasurable feelings are subtle. This line refers to the nature of volitional formations depending on the feelings associated with them.

Sukhadukkhāhi vedanāhi sampayuttā saṅkhārā oḷārikā, adukkhamasukhāya vedanāya sampayuttā saṅkhārā sukhumā.
Volitional formations associated with pleasure and pain are coarse, those associated with neither-painful-nor-pleasurable feelings are subtle. This reiterates the nature of the volitional formations based on the feelings associated with them.

Asamāpannassa saṅkhārā oḷārikā, samāpannassa saṅkhārā sukhumā. Volitional formations of one who has not attained are coarse, those of one who has attained are subtle. This line indicates the spiritual status of the person, implying the one who hasn’t attained enlightenment tends to have coarse volitional formations, whereas the one who has, experiences subtle ones.

Sāsavā saṅkhārā oḷārikā, anāsavā saṅkhārā sukhumā. Volitional formations with defilements are coarse, those without defilements are subtle. This line states that volitional formations associated with defilements or taints (sāsavā) are coarse, whereas those free from such defilements (anāsavā) are subtle.

Te te vā pana saṅkhāre upādāyupādāya saṅkhārā oḷārikā sukhumā daṭṭhabbā. Those very volitional formations should be seen as gross or subtle depending on the situation. The passage concludes by suggesting that whether a volitional formation is considered gross or subtle can depend on the particular situation or context.

Tattha katame saṅkhārā hīnā paṇītā?Akusalā saṅkhārā hīnā, kusalābyākatā saṅkhārā paṇītā.
Kusalākusalā saṅkhārā hīnā, abyākatā saṅkhārā paṇītā.
Dukkhāya vedanāya sampayuttā saṅkhārā hīnā, sukhāya ca adukkhamasukhāya
ca vedanāhi sampayuttā saṅkhārā paṇītā.
Sukhadukkhāhi vedanāhi sampayuttā saṅkhārā hīnā, adukkhamasukhāya vedanāyasampayuttā saṅkhārā paṇītā.
Asamāpannassa saṅkhārā hīnā, samāpannassa saṅkhārā paṇītā.
Sāsavā saṅkhārā hīnā, anāsavā saṅkhārā paṇītā.
Te te vā pana saṅkhāre upādāyupādāya saṅkhārā hīnā paṇītā daṭṭhabbā.

Tattha katame saṅkhārā dūre?
Akusalā saṅkhārā kusalābyākatehi saṅkhārehi dūre;
kusalābyākatā saṅkhārā akusalehi saṅkhārehi dūre;
kusalā saṅkhārā akusalābyākatehi saṅkhārehi dūre;
akusalābyākatā saṅkhārā kusalehi saṅkhārehi dūre;
abyākatā saṅkhārā kusalākusalehi saṅkhārehi dūre;
kusalākusalā saṅkhārā abyākatehi saṅkhārehi dūre.
Dukkhāya vedanāya sampayuttā saṅkhārā sukhāya ca adukkhamasukhāya ca
vedanāhi sampayuttehi saṅkhārehi dūre;
sukhāya ca adukkhamasukhāya ca vedanāhi sampayuttā saṅkhārā dukkhāya
vedanāya sampayuttehi saṅkhārehi dūre;
sukhāya vedanāya sampayuttā saṅkhārā dukkhāya ca adukkhamasukhāya ca
vedanāhi sampayuttehi saṅkhārehi dūre;
dukkhāya ca adukkhamasukhāya ca vedanāhi sampayuttā saṅkhārā sukhāya
vedanāya sampayuttehi saṅkhārehi dūre;
adukkhamasukhāya vedanāya sampayuttā saṅkhārā sukhadukkhāhi vedanāhi
sampayuttehi saṅkhārehi dūre;
sukhadukkhāhi vedanāhi sampayuttā saṅkhārā adukkhamasukhāya vedanāya
sampayuttehi saṅkhārehi dūre.
Asamāpannassa saṅkhārā samāpannassa saṅkhārehi dūre;
samāpannassa saṅkhārā asamāpannassa saṅkhārehi dūre.
Sāsavā saṅkhārā anāsavehi saṅkhārehi dūre;
anāsavā saṅkhārā sāsavehi saṅkhārehi dūre.
Ime vuccanti saṅkhārā dūre.

Tattha katame saṅkhārā dūre? What are the volitional formations that are far?

2-7. These lines describe how different types of volitional formations are distinct from each other based on their ethical qualities. The general pattern suggests that unwholesome (akusala) formations are distant from wholesome (kusala) ones, and specified (abyākata) formations are distant from both wholesome and unwholesome ones, and vice versa.

8-13. These lines discuss the distance of volitional formations based on the types of feelings they are associated with. The feelings are divided into three categories: dukkha (suffering or painful), sukha (pleasant or happy), and adukkhamasukha (neither-painful-nor-pleasant or neutral). The pattern here suggests that formations associated with one type of feeling are distant from those associated with the other two types.

14-15. Asamāpannassa saṅkhārā samāpannassa saṅkhārehi dūre; samāpannassa saṅkhārā asamāpannassa saṅkhārehi dūre.
The volitional formations of one who has not attained (asamāpanna) are distant from those of one who has attained (samāpanna), and vice versa. This distinction is based on spiritual attainment.

16-17. Sāsavā saṅkhārā anāsavehi saṅkhārehi dūre; anāsavā saṅkhārā sāsavehi saṅkhārehi dūre. Volitional formations with taints (sāsava) are distant from those without taints (anāsava), and vice versa. This distinction is based on whether the volitional formations are influenced by “āsavā” or defilements—desire, ignorance, and existence.

Ime vuccanti saṅkhārā dūre. These are called the distant volitional formations. The passage concludes by labeling the described volitional formations as being distant or distinct from each other.

To look more deeply into the above, here is brief summary of it:

Ethical Quality: The passage discusses the difference between unwholesome (akusalā) formations and wholesome (kusalā) ones. Unwholesome formations are those tainted by defilements such as greed, hatred, and delusion, leading to unskillful actions and outcomes. Wholesome formations, on the other hand, are associated with skillful actions driven by non-greed, non-hatred, and non-delusion, leading to beneficial outcomes.

Associated Feelings: The passage also categorizes saṅkhārā based on the feelings they are associated with—dukkha (suffering or painful), sukha (pleasant or happy), and adukkhamasukha (neither-painful-nor-pleasant or neutral). This shows the influence of our emotional states on the nature of our mental formations.

Spiritual Attainments: The discussion differentiates between formations of those who have attained spiritual realizations (samāpanna) and those who haven’t (asamāpanna). This could refer to the spiritual stages, such as stream-entry, once-returner, non-returner, and Arahantship.

Presence of Defilements: Lastly, the passage contrasts formations influenced by defilements or taints (sāsava) from those free from such taints (anāsava). Defilements, in Buddhism, are deep-seated tendencies that cloud the mind and lead to suffering, such as sensual desire, desire for existence, and ignorance.

Tattha katame saṅkhārā santike?Akusalā saṅkhārā akusalānaṁ saṅkhārānaṁ santike;
kusalā saṅkhārā kusalānaṁ saṅkhārānaṁ santike;
abyākatā saṅkhārā abyākatānaṁ saṅkhārānaṁ santike.
Dukkhāya vedanāya sampayuttā saṅkhārā dukkhāya vedanāya sampayuttānaṁ
saṅkhārānaṁ santike;
sukhāya vedanāya sampayuttā saṅkhārā sukhāya vedanāya sampayuttānaṁ saṅkhārānaṁ santike;
adukkhamasukhāya vedanāya sampayuttā saṅkhārā adukkhamasukhāya vedanāya sampayuttānaṁ saṅkhārānaṁ santike.
Asamāpannassa saṅkhārā asamāpannassa saṅkhārānaṁ santike;
samāpannassa saṅkhārā samāpannassa saṅkhārānaṁ santike.
Sāsavā saṅkhārā sāsavānaṁ saṅkhārānaṁ santike;
anāsavā saṅkhārā anāsavānaṁ saṅkhārānaṁ santike.
Ime vuccanti saṅkhārā santike.
Te te vā pana saṅkhāre upādāyupādāya saṅkhārā dūre santike daṭṭhabbā.

“Tattha katame saṅkhārā santike?” translates to “In this case, which are the mental formations in the vicinity?” “Santike” refers to things that are close by or in the vicinity. The text seems to be setting up various categories of mental formations that are “near” to or associated with certain conditions or states.

“Akusalā saṅkhārā akusalānaṁ saṅkhārānaṁ santike;” translates to “Unwholesome mental formations are in the vicinity of other unwholesome mental formations.” This suggests that unwholesome or unskillful mental formations (those influenced by greed, hatred, and delusion) are closely associated with each other.

“kusalā saṅkhārā kusalānaṁ saṅkhārānaṁ santike;” translates to “Wholesome mental formations are in the vicinity of other wholesome mental formations.” This is saying that wholesome or skillful mental formations (those associated with non-greed, non-hatred, and non-delusion) are closely associated with each other.

“abyākatā saṅkhārā abyākatānaṁ saṅkhārānaṁ santike.” translates to “Neutral mental formations are in the vicinity of other neutral mental formations.” Here, abyākatā refers to those formations that are neither skillful nor unskillful, and these too are associated with each other.

The following lines are extending this logic to mental formations associated with different feelings (vedanā)—dukkha (painful), sukha (pleasant), and adukkhamasukha (neither-painful-nor-pleasant)—and different spiritual attainments—those who have not attained (asamāpanna) and those who have attained (samāpanna).
In each case, the text is saying that such mental formations are in the vicinity of, or closely associated with, other mental formations of the same kind.

The final lines of the text, “sāsavā saṅkhārā sāsavānaṁ saṅkhārānaṁ santike; anāsavā saṅkhārā anāsavānaṁ saṅkhārānaṁ santike,” refer to mental formations with defilements (sāsava) and without defilements (anāsava). Again, the text suggests that these are closely associated with other mental formations of the same type.

“Te te vā pana saṅkhāre upādāyupādāya saṅkhārā dūre santike daṭṭhabbā.” This line seems to suggest that while holding these mental formations, one should view mental formations as both distant and near. This might refer to the practice of viewing one’s mental states with a degree of detachment, observing them as if from a distance, even while they are close at hand.

This text thus provides a nuanced categorisation of mental formations based on ethical quality, associated feelings, spiritual attainments, and presence of defilements, emphasising the interrelation and proximity of similar types of mental formations to each other.

1.5. Viññāṇakkhandha

Tattha katamo viññāṇakkhandho?Yaṁ kiñci viññāṇaṁ atītānāgatapaccuppannaṁ ajjhattaṁ vā bahiddhā vā oḷārikaṁ
vā sukhumaṁ vā hīnaṁ vā paṇītaṁ vā yaṁ dūre santike vā, tadekajjhaṁ
abhisaññūhitvā abhisaṅkhipitvā—ayaṁ vuccati viññāṇakkhandho.

Tattha katamaṁ viññāṇaṁ atītaṁ?Yaṁ viññāṇaṁ atītaṁ niruddhaṁ vigataṁ vipariṇataṁ atthaṅgataṁ abbhatthaṅgataṁ uppajjitvā vigataṁ atītaṁ atītaṁsena saṅgahitaṁ, cakkhuviññāṇaṁ sotaviññāṇaṁ
ghānaviññāṇaṁ jivhāviññāṇaṁ kāyaviññāṇaṁ manoviññāṇaṁ—idaṁ vuccati viññāṇaṁ atītaṁ.

Tattha katamaṁ viññāṇaṁ anāgataṁ?Yaṁ viññāṇaṁ ajātaṁ abhūtaṁ asañjātaṁ anibbattaṁ anabhinibbattaṁ
apātubhūtaṁ anuppannaṁ asamuppannaṁ anuṭṭhitaṁ asamuṭṭhitaṁ anāgataṁ
anāgataṁsena saṅgahitaṁ, cakkhuviññāṇaṁ sotaviññāṇaṁ ghānaviññāṇaṁ
jivhāviññāṇaṁ kāyaviññāṇaṁ manoviññāṇaṁ—idaṁ vuccati viññāṇaṁ anāgataṁ.

Tattha katamaṁ viññāṇaṁ paccuppannaṁ?Yaṁ viññāṇaṁ jātaṁ bhūtaṁ sañjātaṁ nibbattaṁ abhinibbattaṁ pātubhūtaṁ
uppannaṁ samuppannaṁ uṭṭhitaṁ samuṭṭhitaṁ paccuppannaṁ paccuppannaṁsena saṅgahitaṁ, cakkhuviññāṇaṁ sotaviññāṇaṁ ghānaviññāṇaṁ jivhāviññāṇaṁ
kāyaviññāṇaṁ manoviññāṇaṁ—idaṁ vuccati viññāṇaṁ paccuppannaṁ.

Tattha katamaṁ viññāṇaṁ ajjhattaṁ?Yaṁ viññāṇaṁ tesaṁ tesaṁ sattānaṁ ajjhattaṁ paccattaṁ niyakaṁ pāṭipuggalikaṁ
upādinnaṁ, cakkhuviññāṇaṁ sotaviññāṇaṁ ghānaviññāṇaṁ jivhāviññāṇaṁ
kāyaviññāṇaṁ manoviññāṇaṁ—idaṁ vuccati viññāṇaṁ ajjhattaṁ.

Tattha katamaṁ viññāṇaṁ bahiddhā?Yaṁ viññāṇaṁ tesaṁ tesaṁ parasattānaṁ parapuggalānaṁ ajjhattaṁ paccattaṁ
niyakaṁ pāṭipuggalikaṁ upādinnaṁ, cakkhuviññāṇaṁ sotaviññāṇaṁ ghānaviññāṇaṁ jivhāviññāṇaṁ kāyaviññāṇaṁ manoviññāṇaṁ—idaṁ vuccati viññāṇaṁ bahiddhā.

Tattha katamaṁ viññāṇaṁ oḷārikaṁ sukhumaṁ?Akusalaṁ viññāṇaṁ oḷārikaṁ, kusalābyākatā viññāṇā sukhumā.
Kusalākusalā viññāṇā oḷārikā, abyākataṁ viññāṇaṁ sukhumaṁ.
Dukkhāya vedanāya sampayuttaṁ viññāṇaṁ oḷārikaṁ, sukhāya ca
adukkhamasukhāya ca vedanāhi sampayuttā viññāṇā sukhumā.
Sukhadukkhāhi vedanāhi sampayuttā viññāṇā oḷārikā, adukkhamasukhāya
vedanāya sampayuttaṁ viññāṇaṁ sukhumaṁ.
Asamāpannassa viññāṇaṁ oḷārikaṁ, samāpannassa viññāṇaṁ sukhumaṁ.
Sāsavaṁ viññāṇaṁ oḷārikaṁ, anāsavaṁ viññāṇaṁ sukhumaṁ.
Taṁ taṁ vā pana viññāṇaṁ upādāyupādāya viññāṇaṁ oḷārikaṁ sukhumaṁ
daṭṭhabbaṁ.

“Akusalaṁ viññāṇaṁ oḷārikaṁ, kusalābyākatā viññāṇā sukhuma.” – Unwholesome consciousness, associated with negative mental states like greed, aversion, and ignorance, is referred to as coarse. It is coarse because it binds us more strongly to the cycle of suffering (Samsara). On the other hand, wholesome consciousness, which arises from skillful states such as generosity, compassion, and wisdom, is referred to as subtle. This subtlety suggests a more refined mental state that aligns with the path towards liberation (Nirvana).

“Kusalākusalā viññāṇā oḷārikā, abyākataṁ viññāṇaṁ sukhuma.” – Both wholesome and unwholesome consciousness are termed as coarse, implying that they have a strong karmic impact and keep us bound to the cycle of birth and death. Unspecified or indeterminate consciousness, which is neither wholesome nor unwholesome, is described as subtle. This implies that it is not directly involved in the karmic process and may represent a more detached, equanimous state of mind.

“Dukkhāya vedanāya sampayuttaṁ viññāṇaṁ oḷārikaṁ, sukhāya ca adukkhamasukhāya ca vedanāhi sampayuttā viññāṇā sukhuma.” – Consciousness associated with painful feelings is coarse, suggesting a direct, impactful sensory experience that could lead to craving or aversion. On the other hand, consciousness connected to pleasant or neutral feelings is subtle, suggesting a less reactionary mental state.

“Sukhadukkhāhi vedanāhi sampayuttaṁ viññāṇaṁ oḷārikaṁ, adukkhamasukhāya vedanāya sampayuttaṁ viññāṇaṁ sukhuma.” – Consciousness connected to both pleasant and painful feelings is considered coarse, indicating a strong attachment to the sensory world. In contrast, consciousness associated with neutral feelings is considered subtle, indicating a more equanimous state that is less attached to sensory experience.

“Asamāpannassa viññāṇaṁ oḷārikaṁ, samāpannassa viññāṇaṁ sukhuma.” – The consciousness of one who has not reached spiritual attainment is coarse, suggesting that it is bound by ignorance and delusion. The consciousness of one who has attained spiritual progress is subtle, suggesting a higher level of wisdom and understanding, and closer to enlightenment.

“Sāsavaṁ viññāṇaṁ oḷārikaṁ, anāsavaṁ viññāṇaṁ sukhuma.” – Consciousness tainted with defilements (like ignorance, desire for sensual pleasure, and desire for existence) is considered coarse, as these defilements bind us to suffering. Consciousness free from these defilements is subtle, reflecting a state of liberation or freedom.

“Taṁ taṁ vā pana viññāṇaṁ upādāyupādāya viññāṇaṁ oḷārikaṁ sukhuma daṭṭhabbaṁ.” – Each type of consciousness should be observed and understood within its own context as either coarse or subtle. This line emphasizes the practice of mindful awareness and introspection, which can help to cultivate wisdom and insight into the nature of one’s own mind.

Tattha katamaṁ viññāṇaṁ hīnaṁ paṇītaṁ?Akusalaṁ viññāṇaṁ hīnaṁ, kusalābyākatā viññāṇā paṇītā.
Kusalākusalā viññāṇā hīnā, abyākataṁ viññāṇaṁ paṇītaṁ.
Dukkhāya vedanāya sampayuttaṁ viññāṇaṁ hīnaṁ, sukhāya ca
adukkhamasukhāya ca vedanāhi sampayuttā viññāṇā paṇītā.
Sukhadukkhāhi vedanāhi sampayuttā viññāṇā hīnā, adukkhamasukhāya
vedanāya sampayuttaṁ viññāṇaṁ paṇītaṁ.
Asamāpannassa viññāṇaṁ hīnaṁ, samāpannassa viññāṇaṁ paṇītaṁ.
Sāsavaṁ viññāṇaṁ hīnaṁ, anāsavaṁ viññāṇaṁ paṇītaṁ.
Taṁ taṁ vā pana viññāṇaṁ upādāyupādāya viññāṇaṁ hīnaṁ paṇītaṁ daṭṭhabbaṁ.

Tattha katamaṁ viññāṇaṁ dūre?Akusalaṁ viññāṇaṁ kusalābyākatehi viññāṇehi dūre;
kusalābyākatā viññāṇā akusalā viññāṇā dūre;
kusalaṁ viññāṇaṁ akusalābyākatehi viññāṇehi dūre;
akusalābyākatā viññāṇā kusalā viññāṇā dūre;
abyākataṁ viññāṇaṁ kusalākusalehi viññāṇehi dūre;
kusalākusalā viññāṇā abyākatā viññāṇā dūre.
Dukkhāya vedanāya sampayuttaṁ viññāṇaṁ sukhāya ca adukkhamasukhāya ca
vedanāhi sampayuttehi viññāṇehi dūre;
sukhāya ca adukkhamasukhāya ca vedanāhi sampayuttā viññāṇā dukkhāya vedanāya sampayuttā viññāṇā dūre;
sukhāya vedanāya sampayuttaṁ viññāṇaṁ dukkhāya ca adukkhamasukhāya ca
vedanāhi sampayuttehi viññāṇehi dūre;
dukkhāya ca adukkhamasukhāya ca vedanāhi sampayuttā viññāṇā sukhāya vedanāya sampayuttā viññāṇā dūre;
adukkhamasukhāya vedanāya sampayuttaṁ viññāṇaṁ sukhadukkhāhi vedanāhi
sampayuttehi viññāṇehi dūre;
sukhadukkhāhi vedanāhi sampayuttā viññāṇā adukkhamasukhāya vedanāya
sampayuttā viññāṇā dūre.
Asamāpannassa viññāṇaṁ samāpannassa viññāṇā dūre;samāpannassa viññāṇaṁ
asamāpannassa viññāṇā dūre.
Sāsavaṁ viññāṇaṁ anāsavā viññāṇā dūre;
anāsavaṁ viññāṇaṁ sāsavā viññāṇā dūre—idaṁ vuccati viññāṇaṁ dūre.

This text explores the qualities of consciousness, or “viññāṇa,” in the framework of Buddha’s philosophy and psychology, specifically emphasising the concept of “distance” or distinction between different states of consciousness. This is related to the notion of mind and perception, where consciousness is viewed as an ever-changing flow of distinct mental states, each arising and passing away in response to sensory input and conditioned by mental tendencies and past experiences.

“Akusalaṁ viññāṇaṁ kusalābyākatehi viññāṇehi dūre” – Unwholesome consciousness (which is influenced by unskillful mental states such as greed, hatred, and delusion) is distant from skillful, wholesome consciousness. Here, “distant” is likely metaphorical, suggesting a significant distinction between these states, as their characteristics and impacts on one’s well-being and spiritual progress are markedly different.

“Kusalābyākatā viññāṇā akusalā viññāṇā dūre” – The inverse is also true. Consciousness that arises based on skillful mental states (like loving-kindness, compassion, and wisdom) is distinct from unwholesome consciousness. This further highlights the incompatibility between wholesome and unwholesome consciousness.

3-6. The passage continues exploring the distance between different types of consciousness, including “abyākata” or indeterminate consciousness, which doesn’t fall strictly into the wholesome or unwholesome categories. The repetition emphasizes the importance of understanding these distinctions for discerning one’s own mental states and navigating the path to enlightenment.

7-12. The focus shifts to consciousness associated with various types of feelings (vedanā): painful (dukkha), pleasant (sukha), and neutral (adukkhamasukha). Each type of consciousness and its associated feeling is considered distant from the others. This underlines how consciousness is affected by different feelings, leading to vastly distinct experiences.

“Asamāpannassa viññāṇaṁ samāpannassa viññāṇā dūre” – The consciousness of one who hasn’t achieved spiritual attainment is different from one who has. This could reflect the profound transformation of consciousness that occurs with deep spiritual realization.

“Sāsavaṁ viññāṇaṁ anāsavā viññāṇā dūre” – The consciousness tainted by defilements (āsavas, such as sensual desire, existence, and ignorance) is distinct from consciousness free from these defilements. It’s a reminder of the stark difference between a mind conditioned by defilements and one that is liberated.

These distinctions between different states of consciousness highlight the complex, dynamic nature of the mind in Buddhist thought. Recognizing and understanding these different states is a crucial aspect of mindfulness and insight practices, leading towards liberation from suffering.

Tattha katamaṁ viññāṇaṁ santike?Akusalaṁ viññāṇaṁ akusalassa viññāṇassa santike;
kusalaṁ viññāṇaṁ kusalassa viññāṇassa santike;
abyākataṁ viññāṇaṁ abyākatassa viññāṇassa santike.
Dukkhāya vedanāya sampayuttaṁ viññāṇaṁ dukkhāya vedanāya sampayuttassa
viññāṇassa santike;
sukhāya vedanāya sampayuttaṁ viññāṇaṁ sukhāya vedanāya sampayuttassa
viññāṇassa santike;
adukkhamasukhāya vedanāya sampayuttaṁ viññāṇaṁ adukkhamasukhāya
vedanāya sampayuttassa viññāṇassa santike.
Asamāpannassa viññāṇaṁ asamāpannassa viññāṇassa santike;
samāpannassa viññāṇaṁ samāpannassa viññāṇassa santike.
Sāsavaṁ viññāṇaṁ sāsavassa viññāṇassa santike;anāsavaṁ viññāṇaṁ anāsavassa
viññāṇassa santike—idaṁ vuccati viññāṇaṁ santike.
Taṁ taṁ vā pana viññāṇaṁ upādāyupādāya viññāṇaṁ dūre santike daṭṭhabbaṁ.

Suttantabhājanīyaṁ.

Āyatanavibhaṅga

1. Suttantabhājanīya

Dvādasāyatanāni—cakkhāyatanaṁ, rūpāyatanaṁ, sotāyatanaṁ, saddāyatanaṁ, ghānāyatanaṁ, gandhāyatanaṁ, jivhāyatanaṁ, rasāyatanaṁ, kāyāyatanaṁ, phoṭṭhabbāyatanaṁ, manāyatanaṁ, dhammāyatanaṁ.

Cakkhuṁ aniccaṁ dukkhaṁ anattā vipariṇāmadhammaṁ.
Rūpā aniccā dukkhā anattā vipariṇāmadhammā.
Sotaṁ aniccaṁ dukkhaṁ anattā vipariṇāmadhammaṁ.
Saddā aniccā dukkhā anattā vipariṇāmadhammā.
Ghānaṁ aniccaṁ dukkhaṁ anattā vipariṇāmadhammaṁ.
Gandhā aniccā dukkhā anattā vipariṇāmadhammā.
Jivhā aniccā dukkhā anattā vipariṇāmadhammā.
Rasā aniccā dukkhā anattā vipariṇāmadhammā.
Kāyo anicco dukkho anattā vipariṇāmadhammo.
Phoṭṭhabbā aniccā dukkhā anattā vipariṇāmadhammā.
Mano anicco dukkho anattā vipariṇāmadhammo.
Dhammā aniccā dukkhā anattā vipariṇāmadhammā.

Suttantabhājanīyaṁ.

2. Abhidhammabhājanīya

Dvādasāyatanāni—cakkhāyatanaṁ, sotāyatanaṁ, ghānāyatanaṁ, jivhāyatanaṁ, kāyāyatanaṁ,
manāyatanaṁ, rūpāyatanaṁ, saddāyatanaṁ, gandhāyatanaṁ, rasāyatanaṁ,
phoṭṭhabbāyatanaṁ, dhammāyatanaṁ.

Tattha katamaṁ cakkhāyatanaṁ?Yaṁ cakkhu catunnaṁ mahābhūtānaṁ upādāya pasādo attabhāvapariyāpanno
anidassano sappaṭigho, yena cakkhunā anidassanena sappaṭighena rūpaṁ
sanidassanaṁ sappaṭighaṁ passi vā passati vā passissati vā passe vā,
cakkhumpetaṁ cakkhāyatanampetaṁ cakkhudhātupesā cakkhundriyampetaṁ
lokopeso dvārāpesā samuddopeso paṇḍarampetaṁ khettampetaṁ vatthumpetaṁ
nettampetaṁ nayanampetaṁ orimaṁ tīrampetaṁ suñño gāmopeso. Idaṁ vuccati “cakkhāyatanaṁ”.
Therein what is eye sense base? That eye which, deriving from the four great elements, is sensitive surface, included in the body, invisible, impingement; by means of which invisible impingement | eye (one) saw, sees, will see or may see visible impingement visible (object); this is eye; this is eye sense base; this is eye element; this is controlling faculty of eye; this is a world; this is a door; this is an ocean; this is luminious; this is a field; this is a basis; this is a guide; this is sighting; this is the nearer, to the shore; this is an empty village. This is called eye sense base.

Tattha katamaṁ sotāyatanaṁ?Yaṁ sotaṁ catunnaṁ mahābhūtānaṁ upādāya pasādo attabhāvapariyāpanno
anidassano sappaṭigho, yena sotena anidassanena sappaṭighena saddaṁ
anidassanaṁ sappaṭighaṁ suṇi vā suṇāti vā suṇissati vā suṇe vā, sotampetaṁ
sotāyatanampetaṁ sotadhātupesā sotindriyampetaṁ lokopeso dvārāpesā
samuddopeso paṇḍarampetaṁ khettampetaṁ vatthumpetaṁ orimaṁ tīrampetaṁ
suñño gāmopeso.Idaṁ vuccati “sotāyatanaṁ”.
Therein what is ear base? That ear which, deriving from the four great essentials, is sensitive surface, included in the body, invisible, impingent; by means of which invisible impingent ear (one) heard, hears, will hear or may hear invisible impingent audible (object); this is ear; this is ear sense base; this is ear element; this is controlling faculty of ear; this is a world; this is a door; this is an ocean; this is luminious; this is a field; this is a basis; this is the nearer, to the shore; this is an empty village. This is called ear base.

Tattha katamaṁ ghānāyatanaṁ?Yaṁ ghānaṁ catunnaṁ mahābhūtānaṁ upādāya pasādo attabhāvapariyāpanno
anidassano sappaṭigho, yena ghānena anidassanena sappaṭighena gandhaṁ
anidassanaṁ sappaṭighaṁ ghāyi vā ghāyati vā ghāyissati vā ghāye vā,
ghānampetaṁ ghānāyatanampetaṁ ghānadhātupesā ghānindriyampetaṁ
lokopeso dvārāpesā samuddopeso paṇḍarampetaṁ khettampetaṁ vatthumpetaṁ
orimaṁ tīrampetaṁ suñño gāmopeso.Idaṁ vuccati “ghānāyatanaṁ”.
Therein what is nose base? That nose which, deriving from the four great essentials, is sensitive surface, included in the body, invisible, impingent; by means of which invisible impingent nose (one) smelled, smells, will smell or may smell invisible impingent odorous (object); this is nose; this is nose base; this is nose element; this is con- trolling faculty of nose; this is a world; this is a door; this is an ocean; this is lucence; this is a field; this is a basis; this is the near shore; this is an empty village. This is called nose base.

Tattha katamaṁ jivhāyatanaṁ?Yā jivhā catunnaṁ mahābhūtānaṁ upādāya pasādo attabhāvapariyāpanno
anidassano sappaṭigho, yāya jivhāya anidassanāya sappaṭighāya rasaṁ
anidassanaṁ sappaṭighaṁ sāyi vā sāyati vā sāyissati vā sāye vā, jivhāpesā
jivhāyatanampetaṁ jivhādhātupesā jivhindriyampetaṁ lokopeso dvārāpesā
samuddopeso paṇḍarampetaṁ khettampetaṁ vatthumpetaṁ orimaṁ tīrampetaṁ
suñño gāmopeso.Idaṁ vuccati “jivhāyatanaṁ”.
Therein what is tongue base? That tongue which, deriving from the four great essentials, is sensitive surface, included in the body, invisible, impingent; by means of which invisible impingent tongue (one) tasted, tastes, will taste or may taste invisible impingent sapid (object); this is tongue; this is tongue base; this is tongue element; this is controlling faculty of tongue; this is a world; this is a door; this is an ocean; this is lucence; this is a field; this is a basis; this is the near shore; this is an empty village. This is called tongue base.

Tattha katamaṁ kāyāyatanaṁ?Yo kāyo catunnaṁ mahābhūtānaṁ upādāya pasādo attabhāvapariyāpanno
anidassano sappaṭigho, yena kāyena anidassanena sappaṭighena phoṭṭhabbaṁ
anidassanaṁ sappaṭighaṁ phusi vā phusati vā phusissati vā phuse vā, kāyopeso
kāyāyatanampetaṁ kāyadhātupesā kāyindriyampetaṁ lokopeso dvārāpesā
samuddopeso paṇḍarampetaṁ khettampetaṁ vatthumpetaṁ orimaṁ tīrampetaṁ
suñño gāmopeso.Idaṁ vuccati “kāyāyatanaṁ”.
Therein what is body base? That body which, deriving from the
four great essentials, is sensitive surface, included in the body, invisible, impingent; by means of which invisible impingent body (one) touched, touches, will touch or may touch invisible impingent tangible(object); this is body; this is body base; this is body element; this is controlling faculty of body; this is a world; this is a door; this is an ocean; this is lucence; this is a field; this is a basis; this is the near shore; this is an empty village. This is called body base.

Tattha katamaṁ manāyatanaṁ?
Ekavidhena manāyatanaṁ—phassasampayuttaṁ.

Duvidhena manāyatanaṁ—atthi sahetukaṁ, atthi ahetukaṁ.

Tividhena manāyatanaṁ—atthi kusalaṁ, atthi akusalaṁ, atthi abyākataṁ.

Catubbidhena manāyatanaṁ—atthi kāmāvacaraṁ, atthi rūpāvacaraṁ, atthi arūpāvacaraṁ, atthi apariyāpannaṁ.

Pañcavidhena manāyatanaṁ—atthi sukhindriyasampayuttaṁ, atthi dukkhindriyasampayuttaṁ, atthi somanassindriyasampayuttaṁ, atthi domanassindriyasampayuttaṁ, atthi upekkhindriyasampayuttaṁ.

Chabbidhena manāyatanaṁ—cakkhuviññāṇaṁ, sotaviññāṇaṁ, ghānaviññāṇaṁ, jivhāviññāṇaṁ, kāyaviññāṇaṁ, manoviññāṇaṁ.Evaṁ chabbidhena manāyatanaṁ.

Sattavidhena manāyatanaṁ—cakkhuviññāṇaṁ, sotaviññāṇaṁ, ghānaviññāṇaṁ, jivhāviññāṇaṁ, kāyaviññāṇaṁ, manodhātu, manoviññāṇadhātu.Evaṁ sattavidhena manāyatanaṁ.

Aṭṭhavidhena manāyatanaṁ—cakkhuviññāṇaṁ, sotaviññāṇaṁ, ghānaviññāṇaṁ, jivhāviññāṇaṁ, kāyaviññāṇaṁ atthi sukhasahagataṁ, atthi dukkhasahagataṁ, manodhātu, manoviññāṇadhātu. Evaṁ aṭṭhavidhena manāyatanaṁ.

Navavidhena manāyatanaṁ—cakkhuviññāṇaṁ, sotaviññāṇaṁ, ghānaviññāṇaṁ, jivhāviññāṇaṁ, kāyaviññāṇaṁ, manodhātu, manoviññāṇadhātu atthi kusalaṁ, atthi akusalaṁ, atthi abyākataṁ.Evaṁ navavidhena manāyatanaṁ.

Dasavidhena manāyatanaṁ—cakkhuviññāṇaṁ, sotaviññāṇaṁ, ghānaviññāṇaṁ, jivhāviññāṇaṁ, kāyaviññāṇaṁ atthi sukhasahagataṁ, atthi dukkhasahagataṁ, manodhātu, manoviññāṇadhātu atthi kusalaṁ, atthi akusalaṁ, atthi abyākataṁ.Evaṁ dasavidhena manāyatanaṁ.

Tattha katamaṁ rūpāyatanaṁ?Yaṁ rūpaṁ catunnaṁ mahābhūtānaṁ upādāya vaṇṇanibhā sanidassanaṁ
sappaṭighaṁ nīlaṁ pītakaṁ lohitakaṁ odātaṁ kāḷakaṁ mañjiṭṭhakaṁ hari
harivaṇṇaṁ ambaṅkuravaṇṇaṁ dīghaṁ rassaṁ aṇuṁ thūlaṁ vaṭṭaṁ parimaṇḍalaṁ
caturassaṁ chaḷaṁsaṁ aṭṭhaṁsaṁ soḷasaṁsaṁ ninnaṁ thalaṁ chāyā ātapo āloko
andhakāro abbhā mahikā dhūmo rajo candamaṇḍalassa vaṇṇanibhā sūriyamaṇḍalassa vaṇṇanibhā tārakarūpānaṁ vaṇṇanibhā ādāsamaṇḍalassa vaṇṇanibhā
maṇisaṅkhamuttaveḷuriyassa vaṇṇanibhā jātarūparajatassa vaṇṇanibhā, yaṁ vā
panaññampi atthi rūpaṁ catunnaṁ mahābhūtānaṁ upādāya vaṇṇanibhā sanidassanaṁ sappaṭighaṁ, yaṁ rūpaṁ sanidassanaṁ sappaṭighaṁ cakkhunā anidassanena
sappaṭighena passi vā passati vā passissati vā passe vā, rūpampetaṁ rūpāyatanampetaṁ rūpadhātupesā. Idaṁ vuccati “rūpāyatanaṁ”.

Tattha katamaṁ saddāyatanaṁ?Yo saddo catunnaṁ mahābhūtānaṁ upādāya anidassano sappaṭigho bherisaddo mudiṅgasaddo saṅkhasaddo paṇavasaddo gītasaddo vāditasaddo sammasaddo pāṇisaddo sattānaṁ nigghosasaddo dhātūnaṁ sannighātasaddo vātasaddo udakasaddo manussasaddo amanussasaddo, yo vā panaññopi atthi saddo catunnaṁ mahābhūtānaṁ upādāya anidassano sappaṭigho, yaṁ saddaṁ anidassanaṁ sappaṭighaṁ sotena anidassanena sappaṭighena suṇi vā suṇāti vā suṇissati vā suṇe vā, saddopeso saddāyatanampetaṁ saddadhātupesā. Idaṁ vuccati “saddāyatanaṁ”.

Tattha katamaṁ gandhāyatanaṁ?Yo gandho catunnaṁ mahābhūtānaṁ upādāya anidassano sappaṭigho mūlagandho sāragandho tacagandho pattagandho pupphagandho phalagandho āmagandho vissagandho sugandho duggandho, yo vā panaññopi atthi gandho catunnaṁ mahābhūtānaṁ upādāya anidassano sappaṭigho, yaṁ gandhaṁ anidassanaṁ sappaṭighaṁ ghānena anidassanena sappaṭighena ghāyi vā ghāyati vā ghāyissati vā ghāye vā, gandhopeso gandhāyatanampetaṁ gandhadhātupesā.Idaṁ vuccati “gandhāyatanaṁ”.

Tattha katamaṁ rasāyatanaṁ?Yo raso catunnaṁ mahābhūtānaṁ upādāya anidassano sappaṭigho mūlaraso khandharaso tacaraso pattaraso puppharaso phalaraso ambilaṁ madhuraṁ tittakaṁ kaṭukaṁ loṇikaṁ khārikaṁ lambikaṁ kasāvo sādu asādu, yo vā panaññopi atthi raso catunnaṁ mahābhūtānaṁ upādāya anidassano sappaṭigho, yaṁ rasaṁ anidassanaṁ sappaṭighaṁ jivhāya anidassanāya sappaṭighāya sāyi vā sāyati vā sāyissati vā sāye vā, rasopeso rasāyatanampetaṁ rasadhātupesā. Idaṁ vuccati “rasāyatanaṁ”.

Tattha katamaṁ phoṭṭhabbāyatanaṁ?Pathavīdhātu tejodhātu vāyodhātu kakkhaḷaṁ mudukaṁ saṇhaṁ pharusaṁ sukhasamphassaṁ dukkhasamphassaṁ garukaṁ lahukaṁ, yaṁ phoṭṭhabbaṁ anidassanaṁ sappaṭighaṁ kāyena anidassanena sappaṭighena phusi vā phusati vā phusissati vā phuse vā, phoṭṭhabbopeso phoṭṭhabbāyatanampetaṁ phoṭṭhabbadhātupesā.Idaṁ vuccati “phoṭṭhabbāyatanaṁ”.

Tattha katamaṁ dhammāyatanaṁ?Vedanākkhandho, saññākkhandho, saṅkhārakkhandho, yañca rūpaṁ
anidassanaappaṭighaṁ dhammāyatanapariyāpannaṁ, asaṅkhatā ca dhātu.

Tattha katamo vedanākkhandho?
Ekavidhena vedanākkhandho—phassasampayutto.

Duvidhena vedanākkhandho—atthi sahetuko, atthi ahetuko.

Tividhena vedanākkhandho—atthi kusalo, atthi akusalo, atthi abyākato.

Catubbidhena vedanākkhandho—atthi kāmāvacaro, atthi rūpāvacaro, atthi arūpāvacaro, atthi apariyāpanno.

Pañcavidhena vedanākkhandho—atthi sukhindriyaṁ, atthi dukkhindriyaṁ, atthi somanassindriyaṁ, atthi domanassindriyaṁ, atthi upekkhindriyaṁ.Evaṁ pañcavidhena vedanākkhandho.

Chabbidhena vedanākkhandho—cakkhusamphassajā vedanā, sotasamphassajā vedanā, ghānasamphassajā vedanā, jivhāsamphassajā vedanā, kāyasamphassajā vedanā, manosamphassajā vedanā.Evaṁ chabbidhena vedanākkhandho.

Sattavidhena vedanākkhandho—cakkhusamphassajā vedanā, sotasamphassajā vedanā, ghānasamphassajā vedanā, jivhāsamphassajā vedanā, kāyasamphassajā vedanā, manodhātusamphassajā vedanā, manoviññāṇadhātusamphassajā vedanā.Evaṁ sattavidhena vedanākkhandho.

Aṭṭhavidhena vedanākkhandho—cakkhusamphassajā vedanā, sotasamphassajā vedanā, ghānasamphassajā vedanā, jivhāsamphassajā vedanā, kāyasamphassajā vedanā atthi sukhā, atthi dukkhā, manodhātusamphassajā vedanā, manoviññāṇadhātusamphassajā vedanā.Evaṁ aṭṭhavidhena vedanākkhandho.

Navavidhena vedanākkhandho—cakkhusamphassajā vedanā, sotasamphassajā vedanā, ghānasamphassajā vedanā, jivhāsamphassajā vedanā, kāyasamphassajā vedanā, manodhātusamphassajā vedanā, manoviññāṇadhātusamphassajā vedanā atthi kusalā, atthi akusalā, atthi abyākatā.Evaṁ navavidhena vedanākkhandho.

Dasavidhena vedanākkhandho—cakkhusamphassajā vedanā, sotasamphassajā vedanā, ghānasamphassajā vedanā, jivhāsamphassajā vedanā, kāyasamphassajā vedanā atthi sukhā, atthi dukkhā, manodhātusamphassajā vedanā, manoviññāṇadhātusamphassajā vedanā atthi kusalā, atthi akusalā, atthi abyākatā.Evaṁ dasavidhena vedanākkhandho.

Tattha katamo saññākkhandho?
Ekavidhena saññākkhandho—phassasampayutto.

Duvidhena saññākkhandho—atthi sahetuko, atthi ahetuko.

Tividhena saññākkhandho—atthi kusalo, atthi akusalo, atthi abyākato.

Catubbidhena saññākkhandho—atthi kāmāvacaro, atthi rūpāvacaro, atthi arūpāvacaro, atthi apariyāpanno.

Pañcavidhena saññākkhandho—atthi sukhindriyasampayutto, atthi dukkhindriyasampayutto, atthi somanassindriyasampayutto, atthi domanassindriyasampayutto, atthi upekkhindriyasampayutto.Evaṁ pañcavidhena saññākkhandho.

Chabbidhena saññākkhandho—cakkhusamphassajā saññā, sotasamphassajā saññā, ghānasamphassajā saññā, jivhāsamphassajā saññā, kāyasamphassajā saññā, manosamphassajā saññā.Evaṁ chabbidhena saññākkhandho.

Sattavidhena saññākkhandho—cakkhusamphassajā saññā, sotasamphassajā saññā, ghānasamphassajā saññā, jivhāsamphassajā saññā, kāyasamphassajā saññā, manodhātusamphassajā saññā, manoviññāṇadhātusamphassajā saññā.Evaṁ sattavidhena saññākkhandho.

Aṭṭhavidhena saññākkhandho—cakkhusamphassajā saññā …pe…kāyasamphassajā saññā atthi sukhasahagatā, atthi dukkhasahagatā, manodhātusamphassajā saññā, manoviññāṇadhātusamphassajā saññā.Evaṁ aṭṭhavidhena saññākkhandho.

Navavidhena saññākkhandho—cakkhusamphassajā saññā …pe…kāyasamphassajā saññā, manodhātusamphassajā saññā, manoviññāṇadhātusamphassajā saññā atthi kusalā, atthi akusalā, atthi abyākatā. Evaṁ navavidhena saññākkhandho.

Dasavidhena saññākkhandho—cakkhusamphassajā saññā …pe…kāyasamphassajā saññā atthi sukhasahagatā, atthi dukkhasahagatā,
manodhātusamphassajā saññā, manoviññāṇadhātusamphassajā saññā atthi
kusalā, atthi akusalā, atthi abyākatā.Evaṁ dasavidhena saññākkhandho.

Tattha katamo saṅkhārakkhandho?
Ekavidhena saṅkhārakkhandho—cittasampayutto.

Duvidhena saṅkhārakkhandho—atthi hetu, atthi na hetu.

Tividhena saṅkhārakkhandho—atthi kusalo, atthi akusalo, atthi abyākato.

Catubbidhena saṅkhārakkhandho—atthi kāmāvacaro, atthi rūpāvacaro, atthi arūpāvacaro, atthi apariyāpanno.

Pañcavidhena saṅkhārakkhandho—atthi sukhindriyasampayutto, atthi dukkhindriyasampayutto, atthi somanassindriyasampayutto, atthi domanassindriyasampayutto, atthi upekkhindriyasampayutto. Evaṁ pañcavidhena saṅkhārakkhandho.

Chabbidhena saṅkhārakkhandho—cakkhusamphassajā cetanā, sotasamphassajā cetanā, ghānasamphassajā cetanā, jivhāsamphassajā cetanā, kāyasamphassajā cetanā, manosamphassajā cetanā. Evaṁ chabbidhena saṅkhārakkhandho.

Sattavidhena saṅkhārakkhandho—cakkhusamphassajā cetanā, sotasamphassajā cetanā, ghānasamphassajā cetanā, jivhāsamphassajā cetanā, kāyasamphassajā cetanā, manodhātusamphassajā cetanā, manoviññāṇadhātusamphassajā cetanā.Evaṁ sattavidhena saṅkhārakkhandho.

Aṭṭhavidhena saṅkhārakkhandho—cakkhusamphassajā cetanā …pe…kāyasamphassajā cetanā atthi sukhasahagatā, atthi dukkhasahagatā, manodhātusamphassajā cetanā, manoviññāṇadhātusamphassajā cetanā.Evaṁ aṭṭhavidhena saṅkhārakkhandho.

Navavidhena saṅkhārakkhandho—cakkhusamphassajā cetanā …pe…manodhātusamphassajā cetanā, manoviññāṇadhātusamphassajā cetanā atthi kusalā, atthi akusalā, atthi abyākatā.Evaṁ navavidhena saṅkhārakkhandho.

Dasavidhena saṅkhārakkhandho—cakkhusamphassajā cetanā …pe…kāyasamphassajā cetanā atthi sukhasahagatā, atthi dukkhasahagatā, manodhātusamphassajā cetanā, manoviññāṇadhātusamphassajā cetanā atthi kusalā, atthi akusalā, atthi abyākatā.Evaṁ dasavidhena saṅkhārakkhandho.

Tattha katamaṁ rūpaṁ anidassanaappaṭighaṁ dhammāyatanapariyāpannaṁ?Itthindriyaṁ purisindriyaṁ …pe… kabaḷīkāro āhāro.Idaṁ vuccati rūpaṁ
“anidassanaappaṭighaṁ dhammāyatanapariyāpannaṁ”.

Tattha katamā asaṅkhatā dhātu?
Rāgakkhayo, dosakkhayo, mohakkhayo—ayaṁ vuccati “asaṅkhatā dhātu”.

Tattha katamo viññāṇakkhandho?
Ekavidhena viññāṇakkhandho— phassasampayutto

Duvidhena viññāṇakkhandho— atthi sahetuko, atthi ahetuko.

Tividhena viññāṇakkhandho— atthi kusalo, atthi akusalo, atthi abyākato.

Catubbidhena viññāṇakkhandho— atthi kāmāvacaro, atthi rūpāvacaro, atthi arūpāvacaro, atthi apariyāpanno.

Pañcavidhena viññāṇakkhandho— atthi sukhindriyasampayutto, atthi dukkhindriyasampayutto, atthi somanassindriyasampayutto, atthi domanassindriyasampayutto, atthi upekkhindriyasampayutto.
Evaṁ pañcavidhena viññāṇakkhandho.

Chabbidhena viññāṇakkhandho— cakkhuviññāṇaṁ, sotaviññāṇaṁ, ghānaviññāṇaṁ, jivhāviññāṇaṁ, kāyaviññāṇaṁ, manoviññāṇaṁ.
Evaṁ chabbidhena viññāṇakkhandho.

Sattavidhena viññāṇakkhandho— cakkhuviññāṇaṁ, sotaviññāṇaṁ, ghānaviññāṇaṁ, jivhāviññāṇaṁ, kāyaviññāṇaṁ, manodhātu, manoviññāṇadhātu.
Evaṁ sattavidhena viññāṇakkhandho.

Aṭṭhavidhena viññāṇakkhandho— cakkhuviññāṇaṁ, sotaviññāṇaṁ, ghānaviññāṇaṁ, jivhāviññāṇaṁ, kāyaviññāṇaṁ atthi sukhasahagataṁ, atthi dukkhasahagataṁ, manodhātu, manoviññāṇadhātu. Evaṁ aṭṭhavidhena viññāṇakkhandho.

Navavidhena viññāṇakkhandho— cakkhuviññāṇaṁ, sotaviññāṇaṁ, ghānaviññāṇaṁ, jivhāviññāṇaṁ, kāyaviññāṇaṁ, manodhātu, manoviññāṇadhātu atthi kusalo, atthi akusalo, atthi abyākato. Evaṁ navavidhena viññāṇakkhandho.

Dasavidhena viññāṇakkhandho— cakkhuviññāṇaṁ …pe… kāyaviññāṇaṁ atthi sukhasahagataṁ, atthi dukkhasahagataṁ, manodhātu, manoviññāṇadhātu atthi kusalaṁ, atthi akusalaṁ, atthi abyākataṁ.
Evaṁ dasavidhena viññāṇakkhandho.

Summary of Khandas

Rupa (through āhāhara)

Vedanā (through Phassa)

Tattha katamaṁ rūpaṁ oḷārikaṁ?
cakkhāyatanaṁ, rūpāyatanaṁ,
sotāyatanaṁ, saddāyatanaṁ,
ghānāyatanaṁ, gandhāyatanaṁ,
jivhāyatanaṁ, rasāyatanaṁ,
kāyāyatanaṁ, phoṭṭhabbāyatanaṁ,
manāyatanaṁ, dhammāyatanaṁ. idaṁ vuccati rūpaṁ oḷārikaṁ

Tattha katamaṁ rūpaṁ sukhumaṁ?
itthindriyaṁ, purisindriyaṁ, jīvitindriyaṁ, kāyaviññatti, vacīviññatti,
ākāsadhātu, rūpassa lahutā, rūpassa mudutā,
rūpassa kammaññatā, rūpassa upacayo, rūpassa santati,
rūpassa jaratā, rūpassa aniccatā, kabaḷīkāro āhāro idaṁ vuccati rūpaṁ sukhumaṁ.

Tattha katamaṁ rūpaṁ hīnaṁ?
Yaṁ rūpaṁ tesaṁ tesaṁ sattānaṁ uññātaṁ avaññātaṁ
hīḷitaṁ paribhūtaṁ acittīkataṁ hīnaṁ hīnamataṁ
hīnasammataṁ aniṭṭhaṁ akantaṁ amanāpaṁ,
rūpā saddā gandhā rasā phoṭṭhabbā— idaṁ vuccati rūpaṁ hīnaṁ.

Yaṁ: What rūpaṁ: form tesaṁ: of those tesaṁ: of those
sattānaṁ: beings uññātaṁ: not considered
avaññātaṁ: low hīḷitaṁ: unattractive paribhūtaṁ: repulsive
acittīkataṁ: not respected hīnaṁ: inferior
hīnamataṁ: of inferior type hīnasammataṁ: considered inferior
aniṭṭhaṁ: not liked akantaṁ: not lovable
amanāpaṁ: not agreeing rūpā: sight saddā: sounds
gandhā: smells rasā: tastes phoṭṭhabbā: tactile sensations
idaṁ: this vuccati: is called rūpaṁ: form hīnaṁ: inferior

Tattha katamaṁ rūpaṁ paṇītaṁ?
Yaṁ rūpaṁ tesaṁ tesaṁ sattānaṁ anuññātaṁ anavaññātaṁ
ahīḷitaṁ aparibhūtaṁ cittīkataṁ paṇītaṁ paṇītamataṁ
paṇītasammataṁ iṭṭhaṁ kantaṁ manāpaṁ,
rūpā saddā gandhā rasā phoṭṭhabbā— idaṁ vuccati rūpaṁ paṇītaṁ.
Taṁ taṁ vā pana rūpaṁ upādāyupādāya
rūpaṁ hīnaṁ paṇītaṁ daṭṭhabbaṁ.

rūpaṁ dūre?
Itthindriyaṁ pe… kabaḷīkāro āhāro yaṁ vā panaññampi atthi rūpaṁ anāsanne
anupakaṭṭhe dūre asantike
not near, not close, distant, not proximate

rūpaṁ santike?
Cakkhāyatanaṁ …pe… phoṭṭhabbāyatanaṁ, yaṁ vā panaññampi
atthi rūpaṁ āsanne upakaṭṭhe avidūre santike

Tattha katamā vedanā oḷārikā sukhumā?
Akusalā vedanā oḷārikā,
kusalābyākatā vedanā sukhumā.
Kusalākusalā vedanā oḷārikā,
abyākatā vedanā sukhumā.
Dukkhā vedanā oḷārikā,
sukhā ca adukkhamasukhā ca vedanā sukhumā.
Sukhadukkhā vedanā oḷārikā,
adukkhamasukhā vedanā sukhumā.
Asamāpannassa (non jhanic) vedanā oḷārikā,
samāpannassa vedanā sukhumā.
Sāsavā vedanā oḷārikā,
anāsavā vedanā sukhumā.

Tattha katamā vedanā hīnā paṇītā?
Akusalā vedanā hīnā,
kusalābyākatā vedanā paṇītā.
Kusalākusalā vedanā hīnā,
abyākatā vedanā paṇītā.
Dukkhā vedanā hīnā,
sukhā ca adukkhamasukhā ca vedanā paṇītā.
Sukhadukkhā vedanā hīnā,
adukkhamasukhā vedanā paṇītā.
Asamāpannassa vedanā hīnā,
samāpannassa vedanā paṇītā.
Sāsavā vedanā hīnā,
anāsavā vedanā paṇītā.
Taṁ taṁ vā pana vedanaṁ upādāyupādāya
vedanā hīnā paṇītā daṭṭhabbā.

Tattha katamā vedanā dūre?
Akusalā vedanā kusalābyākatāhi vedanāhi dūre;
kusalābyākatā vedanā akusalāya vedanāya dūre;
kusalā vedanā akusalābyākatāhi vedanāhi dūre;
akusalābyākatā vedanā kusalāya vedanāya dūre;
abyākatā vedanā kusalākusalāhi vedanāhi dūre;
kusalākusalā vedanā abyākatāya vedanāya dūre.
Dukkhā vedanā sukhāya ca adukkhamasukhāya ca vedanāhi dūre;
sukhā ca adukkhamasukhā ca vedanā dukkhāya vedanāya dūre;
sukhā vedanā dukkhāya ca adukkhamasukhāya ca vedanāhi dūre;
dukkhā ca adukkhamasukhā ca vedanā sukhāya vedanāya dūre;
adukkhamasukhā vedanā sukhadukkhāhi vedanāhi dūre;
sukhadukkhā vedanā adukkhamasukhāya vedanāya dūre.
Asamāpannassa vedanā samāpannassa vedanāya dūre;
samāpannassa vedanā asamāpannassa vedanāya dūre.
Sāsavā vedanā anāsavāya vedanāya dūre;
anāsavā vedanā sāsavāya vedanāya dūre—ayaṁ vuccati vedanā dūre.

Tattha katamā vedanā santike?
Akusalā vedanā akusalāya vedanāya santike;
kusalā vedanā kusalāya vedanāya santike;
abyākatā vedanā abyākatāya vedanāya santike.
Dukkhā vedanā dukkhāya vedanāya santike;
sukhā vedanā sukhāya vedanāya santike;
adukkhamasukhā vedanā adukkhamasukhāya vedanāya santike.
Asamāpannassa vedanā asamāpannassa vedanāya santike;
samāpannassa vedanā samāpannassa vedanāya santike.
Sāsavā vedanā sāsavāya vedanāya santike;
anāsavā vedanā anāsavāya vedanāya santike.
Ayaṁ vuccati vedanā santike.
Taṁ taṁ vā pana vedanaṁ upādāyupādāya vedanā dūre santike daṭṭhabbā.

Sañña ( Through phassa)

Sankhara (Through phassa)

Tattha katamā saññā oḷārikā sukhumā?
Paṭighasamphassajā saññā oḷārikā,
adhivacanasamphassajā saññā sukhumā.
Akusalā saññā oḷārikā, kusalābyākatā saññā sukhumā.
Kusalākusalā saññā oḷārikā, abyākatā saññā sukhumā.
Dukkhāya vedanāya sampayuttā saññā oḷārikā, sukhāya ca adukkhamasukhāya ca vedanāhi sampayuttā saññā sukhumā.
Sukhadukkhāhi vedanāhi sampayuttā saññā oḷārikā, adukkhamasukhāya vedanāya sampayuttā saññā sukhumā.
Asamāpannassa saññā oḷārikā, samāpannassa saññā sukhumā.
Sāsavā saññā oḷārikā, anāsavā saññā sukhumā.
Taṁ taṁ vā pana saññaṁ upādāyupādāya saññā oḷārikā sukhumā daṭṭhabbā.

Tattha katamā saññā hīnā paṇītā?
Akusalā saññā hīnā, kusalābyākatā saññā paṇītā.
Kusalākusalā saññā hīnā, abyākatā saññā paṇītā.
Dukkhāya vedanāya sampayuttā saññā hīnā, sukhāya ca adukkhamasukhāya
ca vedanāhi sampayuttā saññā paṇītā.
Sukhadukkhāhi vedanāhi sampayuttā saññā hīnā, adukkhamasukhāya vedanāya
sampayuttā saññā paṇītā.
Asamāpannassa saññā hīnā, samāpannassa saññā paṇītā.
Sāsavā saññā hīnā, anāsavā saññā paṇītā.
Taṁ taṁ vā pana saññaṁ upādāyupādāya saññā hīnā paṇītā daṭṭhabbā.

Tattha katamā saññā dūre?
Akusalā saññā kusalābyākatāhi saññāhi dūre;
kusalābyākatā saññā akusalāya saññāya dūre;
kusalā saññā akusalābyākatāhi saññāhi dūre;
akusalābyākatā saññā kusalāya saññāya dūre.
Abyākatā saññā kusalākusalāhi saññāhi dūre;
kusalākusalā saññā abyākatāya saññāya dūre.
Dukkhāya vedanāya sampayuttā saññā sukhāya ca adukkhamasukhāya
ca vedanāhi sampayuttāhi saññāhi dūre;
sukhāya ca adukkhamasukhāya ca vedanāhi sampayuttā saññā dukkhāya
vedanāyasampayuttāya saññāya dūre;
sukhāya vedanāya sampayuttā saññā dukkhāya ca adukkhamasukhāya
ca vedanāhi sampayuttāhi saññāhi dūre;
dukkhāya ca adukkhamasukhāya ca vedanāhi sampayuttā saññā
sukhāya vedanāyasampayuttāya saññāya dūre;
adukkhamasukhāya vedanāya sampayuttā saññā
sukhadukkhāhi vedanāhi sampayuttāhi saññāhi dūre;
sukhadukkhāhi vedanāhi sampayuttā saññā
adukkhamasukhāya vedanāya sampayuttāya saññāya dūre.
Asamāpannassa saññā samāpannassa saññāya dūre;
samāpannassa saññā asamāpannassa saññāya dūre.
Sāsavā saññā anāsavāya saññāya dūre;
anāsavā saññā sāsavāya saññāya dūre—ayaṁ vuccati saññā dūre.

Tattha katamā saññā santike?
Akusalā saññā akusalāya saññāya santike;
kusalā saññā kusalāya saññāya santike;
abyākatā saññā abyākatāya saññāya santike.
Dukkhāya vedanāya sampayuttā saññā dukkhāya vedanāya
sampayuttāya saññāya santike;
sukhāya vedanāya sampayuttā saññā sukhāya vedanāya
sampayuttāya saññāya santike;
adukkhamasukhāya vedanāya sampayuttā saññā
adukkhamasukhāya vedanāya sampayuttāya saññāya santike.
Asamāpannassa saññā asamāpannassa saññāya
santike;samāpannassa saññā samāpannassa saññāya santike.
Sāsavā saññā sāsavāya saññāya santike;
anāsavā saññā anāsavāya saññāya santike.
Ayaṁ vuccati saññā santike.
Taṁ taṁ vā pana saññaṁ upādāyupādāya saññā dūre santike daṭṭhabbā.

Tattha katame saṅkhārā oḷārikā sukhumā?Akusalā saṅkhārā oḷārikā, kusalābyākatā saṅkhārā sukhumā.
Kusalākusalā saṅkhārā oḷārikā, abyākatā saṅkhārā sukhumā.
Dukkhāya vedanāya sampayuttā saṅkhārā oḷārikā, sukhāya ca adukkhamasukhāya
ca vedanāhi sampayuttā saṅkhārā sukhumā.
Sukhadukkhāhi vedanāhi sampayuttā saṅkhārā oḷārikā, adukkhamasukhāya vedanāya sampayuttā
saṅkhārā sukhumā.
Asamāpannassa saṅkhārā oḷārikā, samāpannassa saṅkhārā sukhumā.
Sāsavā saṅkhārā oḷārikā, anāsavā saṅkhārā sukhumā.
Te te vā pana saṅkhāre upādāyupādāya saṅkhārā oḷārikā sukhumā daṭṭhabbā.

Tattha katame saṅkhārā hīnā paṇītā?Akusalā saṅkhārā hīnā, kusalābyākatā saṅkhārā paṇītā.
Kusalākusalā saṅkhārā hīnā, abyākatā saṅkhārā paṇītā.
Dukkhāya vedanāya sampayuttā saṅkhārā hīnā, sukhāya ca adukkhamasukhāya
ca vedanāhi sampayuttā saṅkhārā paṇītā.
Sukhadukkhāhi vedanāhi sampayuttā saṅkhārā hīnā, adukkhamasukhāya
vedanāyasampayuttā saṅkhārā paṇītā.
Asamāpannassa saṅkhārā hīnā, samāpannassa saṅkhārā paṇītā.
Sāsavā saṅkhārā hīnā, anāsavā saṅkhārā paṇītā.
Te te vā pana saṅkhāre upādāyupādāya saṅkhārā hīnā paṇītā daṭṭhabbā.

Akusalā saṅkhārā kusalābyākatehi saṅkhārehi dūre;
kusalābyākatā saṅkhārā akusalehi saṅkhārehi dūre;
kusalā saṅkhārā akusalābyākatehi saṅkhārehi dūre;
akusalābyākatā saṅkhārā kusalehi saṅkhārehi dūre;
abyākatā saṅkhārā kusalākusalehi saṅkhārehi dūre;
kusalākusalā saṅkhārā abyākatehi saṅkhārehi dūre.
Dukkhāya vedanāya sampayuttā saṅkhārā sukhāya ca adukkhamasukhāya ca
vedanāhi sampayuttehi saṅkhārehi dūre;
sukhāya ca adukkhamasukhāya ca vedanāhi sampayuttā saṅkhārā dukkhāya
vedanāya sampayuttehi saṅkhārehi dūre;
sukhāya vedanāya sampayuttā saṅkhārā dukkhāya ca adukkhamasukhāya ca
vedanāhi sampayuttehi saṅkhārehi dūre;
dukkhāya ca adukkhamasukhāya ca vedanāhi sampayuttā saṅkhārā sukhāya
vedanāya sampayuttehi saṅkhārehi dūre;
adukkhamasukhāya vedanāya sampayuttā saṅkhārā sukhadukkhāhi vedanāhi
sampayuttehi saṅkhārehi dūre;
sukhadukkhāhi vedanāhi sampayuttā saṅkhārā adukkhamasukhāya vedanāya
sampayuttehi saṅkhārehi dūre.
Asamāpannassa saṅkhārā samāpannassa saṅkhārehi dūre;
samāpannassa saṅkhārā asamāpannassa saṅkhārehi dūre.
Sāsavā saṅkhārā anāsavehi saṅkhārehi dūre;
anāsavā saṅkhārā sāsavehi saṅkhārehi dūre.
Ime vuccanti saṅkhārā dūre.

Tattha katame saṅkhārā santike?Akusalā saṅkhārā akusalānaṁ saṅkhārānaṁ santike;
kusalā saṅkhārā kusalānaṁ saṅkhārānaṁ santike;
abyākatā saṅkhārā abyākatānaṁ saṅkhārānaṁ santike.
Dukkhāya vedanāya sampayuttā saṅkhārā dukkhāya vedanāya sampayuttānaṁ
saṅkhārānaṁ santike;
sukhāya vedanāya sampayuttā saṅkhārā sukhāya vedanāya sampayuttānaṁ
saṅkhārānaṁ santike;
adukkhamasukhāya vedanāya sampayuttā saṅkhārā adukkhamasukhāya
vedanāya sampayuttānaṁ saṅkhārānaṁ santike.
Asamāpannassa saṅkhārā asamāpannassa saṅkhārānaṁ santike;
samāpannassa saṅkhārā samāpannassa saṅkhārānaṁ santike.
Sāsavā saṅkhārā sāsavānaṁ saṅkhārānaṁ santike;
anāsavā saṅkhārā anāsavānaṁ saṅkhārānaṁ santike.
Ime vuccanti saṅkhārā santike.
Te te vā pana saṅkhāre upādāyupādāya saṅkhārā dūre santike daṭṭhabbā.

Idaṁ vuccati dhammāyatanaṁ.
Abhidhammabhājanīyaṁ.

Understanding Khandhavibhaṅga

Rūpavibhatti

2.2.3.1. Ekakaniddesa

Khandhavibhaṅga

1.1. Rūpakkhandha

1.2. Vedanākkhandha

1.3. Saññākkhandha

1.4. Saṅkhārakkhandha

1.5. Viññāṇakkhandha

Āyatanavibhaṅga

1. Suttantabhājanīya

2. Abhidhammabhājanīya

Summary of Khandas

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Rūpavibhatti

2.2.3.1. Ekakaniddesa

Khandhavibhaṅga

1.1. Rūpakkhandha

1.2. Vedanākkhandha

1.3. Saññākkhandha

1.4. Saṅkhārakkhandha

1.5. Viññāṇakkhandha

Āyatanavibhaṅga

1. Suttantabhājanīya

2. Abhidhammabhājanīya

Summary of Khandas

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