Nikkheparāsi

• The chapter where four ultimate truths are summarized as roots , aggregates, doors, planes,
existence, effort or meaning cause or text, name, sex, is called nikkheparāsi. It exactly three
recitals.
• Nikkheparāsi means summarizing all triplets (tīkā) and caplets (duka) by setting them in eight
facts which are given in the below stanza because if they are analyzed in the same manner of
Padabhājani the tet become too long. So nikkhepa means setting each topics according to the
eight facts in a summarizing method.
''Mūlato khandhato cāpi, dvārato cāpi bhūmito;
Atthato dhammato cāpi, nāmato cāpi liṅgato;
Nikkhipitvā desitattā, nikkhepoti pavuccati.''
Dhammasaṅgaṇiaṭṭhakathā, PTS, p. 05
• It summarizes roots and aggregates and doors, planes of existence, meaning, texts named, sex
and therefore is called summery.
The Expositor, PTS,2p. 09.
''Yasmā pana yvāyaṃ kusalattikassa vibhajananayo vutto, sesatikadukānampi eseva vibhajananayo
hoti yathā hi ettha, evaṃ ‘Katame dhammā sukhāya vedanāya sampayuttā... Idaṃ pana
nikkhepakaṇḍaṃ cittuppādakaṇḍaṃ upādāya saṅkhepo, aṭṭhakathākaṇḍaṃ upādāya vitthāroti
saṅkhittavitthāradhātukaṃ hoti.''
Dhammasaṅgaṇiaṭṭhakathā, PTS, Page. 344
And because that method also holds good in the remaining triplets and caplets – for as her in the
moral triplets, it has been moted by the wise, so it is possible for the wise to note it in all the triplets
and caplets in serial order thus, '' which are the states associated with a pleasurable feeling? These
are the states associated with a pleasurable feeling'' - therefore, the detail teaching being omitted in
order to show the classification of states in all the triples and caplets by another matter neither too
concise nor too detailed, the chapter on the summary begin with, '' which are the states that are
moral? Has been begun. The chapter on the states on consciousness is a detailed discourse; that on
the commentary is a concise discourse but the chapter on the summary, concise with reference to
that of the states on consciousness, is detailed with reference to that of the commentary, hence it is
of the nature of being neither too concise nor too detailed.
The Expositor, PTS, p. 446.
''Yasmā pana yvāyaṃ kusalattikassa vibhajananayo vutto, sesatikadukānampi
eseva vibhajananayo hoti yathā hi ettha, evaṃ ‘Katame dhammā sukhāya
vedanāya sampayuttā... Idaṃ pana nikkhepakaṇḍaṃ cittuppādakaṇḍaṃ upādāya
saṅkhepo, aṭṭhakathākaṇḍaṃ upādāya vitthāroti saṅkhittavitthāradhātukaṃ
hoti.''
Dhammasaṅgaṇiaṭṭhakathā, PTS, Page. 344
01. Mulato – as roots – craving, hatred, delusion, greed lessens, hatred lessens,
wisdom, are called roots in Abhidhamma because these mental formation are
supportive to be stable on objects. So mulato means summarizing a topic like
wholesome phenomena due to the roots what they are associated with.
''mūlatoti “tīṇi kusalamūlānī”tiādinā kusalādīnaṃ mūlavasena saṅkhipitvā
vacanaṃ.''
Dhammasamgini mulatika, mynmar, p. 17.
''Kusalāni ca tāni mūlāni ca, kusalānaṃ vā dhammānaṃ het
upaccayapabhavajanakasamuṭṭhānanibbattakaṭṭhena mūlā
nīti kusalamūlāni.''
Dhammasaṅgaṇiaṭṭhakathā, PTS, Page. 344

States which are moral and roots are moral roots, or they
are roots in the sense of rendering service by being the
condition, source, production, orgin, and birth of moral
states; hence '''moral roots.
The Expositor, PTS, p. 446.
''Katame dhammā akusalā Tīṇi akusalamūlāni lobho, doso, moho; tadekaṭṭhā
ca kilesā; taṃsampayutto vedanākkhandho, saññākkhandho,
saṅkhārakkhandho, viññāṇakkhandho; taṃsamuṭṭhānaṃ kāyakammaṃ,
vacīkammaṃ, manokammaṃ ime dhammā akusalā.''
Dhammasaṅgaṇīpāḷi, PTS, p 180

Which are the states that are bad.? The three roots of bad (karma) to wit;
lust, hate, delusess the vices that areunited with them. The skandhas of
feeling perception, synergies and consciousness when these areassociated
with them. What everaction bodily, vocal and mental, springs from them.
A Buddhist Manual of psychological ethics, Mrs. Rhys Davids, p. 230
''Katame dhammā abyākatā? kusalākusalānaṃ dhammānaṃ vipākā kāmāvacarā,
rūpāvacarā, arūpāvacarā, apariyāpannā; vedanākkhandho, saññākkhandho, saṅ
khārakkhandho, viññāṇakkhandho; ye ca dhammā kiriyā neva kusalā nākusalā na
ca kammavipākā; sabbañca rūpaṃ, asaṅkhatā ca dhātu ime dhammā abyākatā.''
Dhammasaṅgaṇīpāḷi, PTS, p 180

which are the states that are inseminate? The result of good and bad states
taking effect in the worlds of sense , form, or the formless, or in the (life that is)
unincluded; the skandhas of feeling perceptions, synergies and consciousness, in
operative states, more over which are neither good no bad no the result of
kamma ; lastly, all form and uncondition elements.
A Buddhist Manual of psychological ethics, Mrs. Rhys Davids, p. 231
02. Khandhato – khandha means five aggregates. So khandhato means summarizing a topic
according to the aggregates.
''vedanakkhandho adina khandhato.''
Dhammasamgini mulatika, mynmar, p. 17.
03. Dvarato – dvara means three kamma doors. Body, speech and mind. Summarizing due to
three kamma doors is called dvarato nikkhepanama.
''Kayakammanti adina dvatato''
Dhammasamgini mulatika, mynmar, p. 17.
04. bhumito - Bhumi means the four types of planes. Three of them are mundane and fourth
one is supramundane. So the analytical summarizing according to planes is called
bhumuto.
''Sukha bhumiyam kamavacarato adina bhumito. ''
Dhammasamgini mulatika, mynmar, 8p. 17.
05. atthato - 06. Dhammato - atthato and dhammato have got several meanings.
i. atthato means an effect of causes. Dhammato means the cause.
ii. Dhamma means the discourse and atthameans the meaning of the
discourse.
''Atthoti hetuphalaṃ. dhammoti hetu
Atha vā dhammoti bhāsito. atthoti bhāsitattho''
Dhammasaṅgaṇīmūlaṭīkā, mynmar, p. 17
07. nāmato – nāma means the name. so naming phenomena by suitable names is
called nāmato.
08. Lingato. – Linga means gender. There are three genders in Pali language.
Feminine gender, masculine gender, neuter gender.
9
• Setting the same phenomena again and again due to the differences of
genders is meant by lingato
''As an example tīni kusala mūlāni alobho adoso amoho taṃ sampayutto
vedanakkhandho, saññakkhando samkhārakkhandho viññānakkhandho
tam samutthanaṃ kāyakamma, vaci kamma, mano kammam ime
dhamma kusala.''
Dhammasaṅgaṇīpakaraṇa, Bujasam, p. 380
• The three roots of wholesome, greed lessens non hatred non delusion
and the aggregate of feeling, perception mental formation,
consciousness what are associated with these three roots: bodily
action, verbal action, mental action what springs from these two root
are these wholesome phenomena.
 examples.
01' mūlato – here Tīṇi kusalamūlāni is an example for setting due to the
associated roots.
02. Khandhato - naming the aggregates what are associated with those roots
like ''vedanākkhandho, saññākkhandho, saṅkhārakkhandho,
viññāṇakkhandho'' is an example for summarizing due to aggregates.
03. Dvārato means the summarizing like kāyakamma, vacīkamma,
manokamma in here.
04. Summarizing bhūmito is not available in the example giving above. But in
the third nikkhepa about indeterminate starts like ''Kusalākusalānaṃ
dhammānaṃ vipākā kāmāvacarā, rūpāvacarā,
arūpāvacarā,apariyāpannā'' (lokottara) ----. There kāmāvacarā,
rūpāvacarā, arūpāvacarā,apariyāpannā is an example for setting
according to for plans.
11
05. atthato - 06. Dhammato - Tīṇi kusalamūlāni is an example for dhamma
according to the first definition given above. Tam sampayutto and taṃ
samutthanam are examples for atthato as an effect. According to the
second definition tayo kusala hetu which can be seen in the nikkhepa of
caplet of roots is an example for dhamma. There the attha means the
explanations like tattha katamo alobho.
07. nāmato – naming the three wholesome roots as alobho adoso amoho is
an example for nāmato inkkhepanam.
08. Liṃgato. – this one is also not available in first one. But in the caplet of
roots, explaining alobha in different word like alobho alubbana,
alubbhitatthaṃ shows how phenomena are summarized according to the
gender. Alobho is in masculine gender. Alubbana is in feminine gender
and abbhitattaṃ is in neuter gender.
Nikkheparāsi – tika mātika
''Katame dhammā kusalā tīṇi kusalamūlāni alobho, adoso, amoho; taṃsampayutto
vedanākkhandho, saññākkhandho, saṅkhārakkhandho, viññāṇakkhandho; taṃsamuṭṭhānaṃ
kāyakammaṃ, vacīkammaṃ, manokammaṃ ime dhammā kusalā.''
Dhammasaṅgaṇīpāḷi, PTS, p 180

Which are the states that are good.? The three roots of goods ( karma, to wit absence of last,
absence of hate, absence of dullness; the skandhas of feeling, perceptions, activities and
consciousness when they are associated with these three roots; whatever action bodily, vocal
and mental, springs from those threeroots.
A Buddhist Manual of psychological ethics, Mrs. Rhys Davids, p. 230

Which are the state that are wholesome. The three wholesome roots, to wit, non greet, non
hatred, non delusion; the aggregates of feelings , perceptions, mental formations, and
consciousness when they are associated with these three roots; whatever action bodily, vocal
and mental, springs from those threeroots.
Duka matika – Nikkheparāsi
hundred couplets of Abhidhamma are explained after twenty two
triplets. They are followed by fourty two couplets of Suttanta. This is the
only place where the suttanta couplets are describes. But all abhidhamma
matika have been described in section of commentary (atthakatha kanda).
There fore nothing to be mentioned specially about Nikkhepakanda other
than what was mentioned at the beginning. The order of couplets has
been taken from the content which is shown at the beginning. If any order
is followed in a content of any topic in Abhidhammapitaka it never
changed exept special ocation. AS an example the order of presenting for
noble thruth is different from its abhidhammabhajani where the four fold
thruths (catu sacca) are explainded. Such occasion are very rare.
''katame dhammā āsavā? cattāro āsavā kāmāsavo, bhavāsavo, diṭṭhāsavo, avijjāsa
vo''
Which are the states that are āsavā ( intoxicants) . The four āsavā ( intoxicants),
(wit) the āsavā ( intoxicants), of sensuality, the āsavā ( intoxicants), of rebirth, the
āsavā ( intoxicants), of speculative opinion, the āsavā ( intoxicants) of ignorance.
A Buddhist Manual of psychological ethics, Mrs. Rhys Davids, p. 268
''Tattha katamo kāmāsavo? Yo kāmesu kāmacchando kāmarāgo kāmanandī
kāmataṇhā kāmasineho kāmapariḷāho kāmamucchā kāmajjhosānaṃ ayaṃ vuccati
kāmāsavo''
Dhammasaṅgaṇīpāḷi, PTS, p 195
What is intoxicant of sensuality that sensual desire, sensual passion . Sensual
delight, sensual craving, sensual fomdness, sensual thirst, sensual fever, sensual
languishing, sensual raeacity, which is excited by the pleasures of the senses. This is
called the āsavā of sensuality.
A Buddhist Manual of psychological ethics, Mrs. Rhys Davids, p. 268
''tattha katamo bhavāsavo? yo bhavesu bhavachando bhavarāgo bhava
nandī bhavataṇhā bhavasineho bhavapariḷāho bhavamucchā bhavajjhos
ānaṃ – ayaṃ vuccati bhavāsavo.''
Dhammasaṅgaṇīpāḷi, PTS, p 195

What is the intoxicant of rebirth? the desire, the passion for coming into
being . Delight in coming into being, craving, fomdness for coming into
being, the fever, yearning , the hunger in to come into being, which is
felt concerning rebirth. This is called the asava of rebirth.
A Buddhist Manual of psychological ethics, Mrs. Rhys Davids, p. 269
''Tattha katamo diṭṭhāsavo? Sassato lokoti vā, asassato lokoti vā, antavā lokoti vā, anantavā
lokoti vā, taṃ jīvaṃ taṃ sarīranti vā, aññaṃ jīvaṃ aññaṃ sarīranti vā, hoti tathāgato para
ṃ maraṇāti vā, na hoti tathāgato paraṃ maraṇāti vā, hoti ca na ca hoti tathāgato paraṃ m
araṇāti vā, neva hoti na na hoti tathāgato paraṃ maraṇāti vā; yā evarūpā diṭṭhi diṭṭhigata
ṃ diṭṭhigahanaṃ diṭṭhikantāro diṭṭhivisūkāyikaṃ diṭṭhivipphanditaṃ diṭṭhisaṃyojanaṃ gāh
o paṭiggāho abhiniveso parāmāso kummaggo micchāpatho micchattaṃ titthāyatanaṃ vipa
riyāsaggāh ayaṃ vuccati diṭṭhāsavo. Sabbāpi micchādiṭṭhi diṭṭhāsavo.''
Dhammasaṅgaṇīpāḷi, PTS, p 195
What is the intoxicant of speculative opinion? To hold that the world is eternal, or it is not eternal,
infinight or finight; that the living soul is the body, or the living soul is the different thing from the
body; or that he who has won thruth exists after death or does not exists after death, or both exists
and doesnot exists after death, or nither exists nor doesnot exists after death- this kind of opinion ,
this working in opinion, this jungle of opinion, this wilderness opinion, this disorder of opinion,
scuffling of opinion the fatter of opinion the grip and tenacity of it, in the incination towards it, the
being infected by it, this by path, wrong road, wrongness, this sectarianism, this shiftiness of grasp.
This is called the intoxicant of speculation opinion. More over the intoxicant of speculation includes
all false thearies.
A Buddhist Manual of psychological ethics, Mrs. Rhys Davids, p. 269
''Tattha katamo avijjāsavo Dukkhe aññāṇaṃ, dukkhasamudaye aññāṇaṃ, dukkhanirodhe aññāṇaṃ, duk
khanirodhagāminiyā paṭipadāya aññāṇaṃ , pubbante aññāṇaṃ, aparante aññāṇaṃ, pubbantāparante
aññāṇaṃ, idappaccayatā paṭiccasamuppannesu dhammesu aññāṇaṃḥ yaṃ evarūpaṃ aññāṇaṃ adassa
naṃ anabhisamayo ananubodho asambodho appaṭivedho asaṃgāhanā apariyogāhanā asamapekkhanā
apaccavekkhaṇā apaccakkhakammaṃ dummejjhaṃ bālyaṃ asampajaññaṃ moho pamoho sammoho a
vijjā avijjogho avijjāyogo avijjānusayo avijjāpariyuṭṭhānaṃ avijjālaṅgī moho akusalamūlaṃ ayaṃ vuccat
i avijjāsavo.''
Dhammasaṅgaṇīpāḷi, PTS, p 195

What is the intoxicant of ignorance? Lack of knowledge about ill, lack of knowled about the uprising of
ill, lack of knowledge about the ceasation of ill lack of the knowledge about the way leading to the
ceasation of ill; lack of knowledge about the former things, about the later things about both taken
togather; lack of knowledge about the assignable causation of causally determind states- even all that
kind of lack of knowledge which is lack of insight, of understandin of comprehention of enlightenment of
penetration, of grasping of sounding of judging, of reflection of persticacity; unwisdom childishness,
uninterligent, the dullness that is stupirity obtusenessn, ignorance, a flood of ignorance, the yoke of
ignormve, the latent bias of ignorance, the being obsess by ignorance, the barrier of ignorance, the
dullness that is the root of evil- This is called in toxicant of ignorance. Thase are states that are
intoxicants.
A Buddhist Manual of psychological ethics, Mrs. Rhys Davids, p. 271
The word asava is mention under the content of Cittotpadakand for the first time. It is
explained in Nikkhepakanda according to the neither to concise nor too detailed way of
explanation. Again it has been described in the section of commentary by analyzing the
phenomina coming under the term intoxicant. Therefore the definition of the word
intoxicant can be seen under the commentary for content of Dhammasangani. It is
defined as given below.
savagocchake āsavantīti āsavā. cakkhutopi…pe… manatopi sandanti pavattantīti vutta
ṃ hoti. Dhammato yāva gotrabhuṃ, okāsato yāva bhavaggaṃ savantīti vā āsavā. Ete d
hamme etañca okāsaṃ antokaritvā pavattantīti attho. Antokaraṇattho hi ayaṃ ‘Ā’kāro.
Cirapārivāsiyaṭṭhena madirādayo āsavā. Āsavā viyātipi āsavā. Lokasmiñhi cirapārivāsikā
madirādayo āsavāti vuccanti. Yadi ca cirapārivāsiyaṭṭhena āsavā, eteyeva bhavitumara
hanti. Vuttañhetaṃ “Purimā, bhikkhave, koṭi na paññāyati avijjāya, ito pubbe avijjā nāh
osī”tiādi Āyataṃ vā saṃsāradukkhaṃ savanti pasavantītipi āsavā. Tato aññe no āsavā
nāma. Attānaṃ ārammaṇaṃ katvā pavattehi saha āsavehīti sāsavā. Evaṃ pavattamān
ā natthi etesaṃ āsavāti anāsavā.
Dhammasaṅgaṇi-aṭṭhakathā, PTS, p 48
Intoxicants are things which flow, flow or arise from the senses and the mind. For
intoxicants may be defined as things which, as states, flow upto the stage of
adoption and which as in space, flow as far as the top most plane of existence. The
meaning is that they occur keeping these states within that extent of space. The
prefix ''ā'' in asava ( intoxicant) is, indeed, used in the sense of keeping within. Or,
as the juices of the madira fruits, etc, become intoxicant by permentation for a
lenth of time, so certain states which are like these intoxicants are termed asavas.
It is customary to called long fermented '' madira '' wines, etc intoxicants. If by long
fermentation they are named intoxicant, then these mental states are also worthy
of the name. or it has been said:- no ultimate point of ignorance is appearant,
bhikkhus, so that one may say, once there was no ignorance. or intoxicants are
those states which frucitify or beget the pains of ocesion of birth of long duration.
Expositer, PTS, p, 63- 64
Thereafter, the types of intoxicant have been explained in the commentary for nikkhepa kanḍa. It is a
quite lenthly description. This is how four words are defined.
01. ''pañcakāmaguṇiko rāgo kāmāsavo nāma.''
Dhammasaṅgaṇiaṭṭhakathā, PTS, P 369
the lust of the five pleasure of sense is called the intoxicant of insuality. - Expositer, PTS, p, 475
02.''Rūpārūpabhavesu chandarāgo jhānanikanti sassatadiṭṭhisahajāto rāgo bhavavasena patth
anā bhavāsavo nāma.''
Dhammasaṅgaṇiaṭṭhakathā, PTS, P 369
Passionate desire fo life in a heaven of attenuated matter, and of immaterial existanec, longing
for jhana, lust for existence with and eternalistic view are called the intoxicant of rebirth, as
being desire applied to rebirth. Expositer, PTS, p, 475
03. Dvāsaṭṭhi diṭṭhiyo diṭṭhāsavo nāma.
Dhammasaṅgaṇiaṭṭhakathā, PTS, P 369
– the sixty two hearesies are known as the intoxicant of views. Expositer, PTS, p, 475
04. Aṭṭhasu ṭhānesu aññāṇaṃ avijjāsavo nāma.
Dhammasaṅgaṇiaṭṭhakathā, PTS, P 369
Lack of knowledge regarding eight points is the intoxicant of ignorance, Expositer, PTS, p, 475
• Atthuddhāra or aṭṭhakatha kanḑa explains the ultimate phenomena that included in
twenty two triplets and hundred couplets. It is exceed two recitals.
• It reveals that there is no person or a soul when any wholesome unwholesome or
indetermined phenomena or in any other included in caplets and triplets. Ultimate
phenomena merely exist. Example
''katame dhammā kusalā. Catusu bhumisu kusalaṃ. Ime dhammā kusalā.''
Dhammasaṅgaṇīpakaraṇa, Bujasam, p. 500
• what are wholesome phenomena. Wholesome phenomena belong to four planes, these
are wholesome phenomena. It means all twenty one wholesome ( eight sense sphere
wholesome consciousness + five fine material wholesome consciousness+ four immaterial
wholesome consciousness + four supermundane wholesome consciousness = 21) and
thirty eight mental formations that are associated with them are called kusala. It prevent
entrance of any other phenomena in the word kusalā dhammā.
22