Abhidhammapiṭaka

• Dhammasaṅgiṇippakaraṇa
• Vibhaṃgappakaraṇa
• Dhātukathāpakaraṇa
• Puggalapaññattippakaraṇa
• Kathāvatthupparaṇa
• Yamakappakaraṇa
• Paṭṭhānappakaraṇa

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 Dhammasaṅgiṇippakaraṇa
• Treatise which compiles the four types of ultimate truths, citta (consciousness), Cetasika (mental
factors), Rūpa (matters), Nibbāna (supreme bliss) is called dhammasaṅgaha or
Dhammasaṅgiṇippakaraṇa

• It is divided in to four chapters as cittavibhatti (classification of consciousness) Rūpa Vibhatti (

classification of matter) nikkheparāsi ( chapter on abstract categories) and atthudhāra
(commentarial chapter).
• Cittavibhatti is also called cittuppādakaṇḍa. There all consciousness divided into four as
kāmāvacara (sense sphere consciousness), Rūpavacara (fine material consciousness) , Arupāvacara
immaterial consciousness) lokuttara (supramundane consciousness are discussed with the mental
formation which arise simultaneously with them. They are described under the three topics kusala
dhamma ( wholesome phenomena) akusala dhamma ( unwholesome phenomena) abyākata
dhamma ( indetermined phenomena).
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It is mainly divided into two categories.
01. Mātikā – the table of content ( Topics)
02. Padabhājanī -
• Mātikā are also mainly divided into two groups.
01. Abhidhamma Mātikā
02. Suttanta mātikā
01. Again Abhidhamma mātikā are divided in to two groups as tika
mātikā (triplets) and duka mātikā couplets. There are 22 topics in
triplets (tika mātika) and 100 in caplets (duka mātika)
02. There are 42 suttanta mātikā and all of them are caplets.
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Padabhājanī
• Padabhājanī means the part of first chapter of Dhammasaṅgiṇi which describes
each consciousness with associated formations by analyzing in three main
chapters.
• The main three chapters are .
01. Dhammavavatthānavāra ( the determination of state),
02. Saṃgahavāra (the summery)
03. Suññatavāra (emptiness)

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• Dhammavavatthānavāra ( the determination of state)
Dhammavavatthānavāra takes nine consciousness one by one and then it names all mental formations
which arises together and co- nascent (sahajāta) of each consciousness.
• There are two parts in Dhammavavatthānavāra (the determination of state).
1. Uddesa (outline)
2. Niddesa (exposition).
01. Uddesa means just naming a mind with the mental formation that are associated with.
02. Niddesa (exposition) means analytic explanation of each phenomena mention in uddesa.
From these two , uddesa has four parts. Such as
1. Puccha ( questions),
2. Samayaniddesa (exposition of occasion)
3. Dhammuddesa ( out line of states),
4. Appana ( conclusion)

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1. Pucchā ( questions) - as an example ''kathame dhammā kusalā'' is a question. ( which
are phenomenon that are wholesome )– the Pucchā takes an entrance to mention all
phenomenon (dhammatā) belong to a mind moment (cittakkhana) that arise
simultaneously.
2. Samayaniddesa (exposition of occasion) - As an example “Yasmiṃ samaye
kāmāvacaraṃ kusalaṃ cittaṃ uppannaṃ hoti somanassasahagataṃ ñāṇasampayuttaṃ
rūpārammaṇaṃ vā saddārammaṇaṃ vā gandhārammaṇaṃ vā rasārammaṇaṃ vā
phoṭṭhabbārammaṇaṃ vā dhammārammaṇaṃ vā yaṃ yaṃ vā panārabbha, tasmiṃ” –
Dhammasaṅgiṇippakaraṇa – bujasam – p. 26
(When the wholesome consciousness arises witch is accompanied by joy and wisdom and
by taking the following as it objects visible form, sound, smell, taste, tangibility ,
phenomenon or what ever from them. Then there is. ) is the dhamma uddesa of first
sense sphere wholesome consciousness.
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 Samavāyo khaṇo kālo, samūho hetuyeva ca;
Ete pañcapi viññeyyā, samayā idha viññunā -
Dhammasaṃgani aṭṭhakatha , hemu, p. 77
Time, harmony in antecedents, moment , time, conditions, groups – these five the wise
should note these samaya here, signifies.
The expositor ( atthasālinī), PTS, p. 77
1. Samavāyo- harmony in antecedents, - harmony in antecedents should be understood
as the concurrence of causal relations established by there bringing out the common
results.
It means getting together of all conditions what should be associated to give a common
result for all is called samavāya in Pali. As an example here, except vipākapaccaya ( result
condition) and paccājāta paccaya ( post nascent conditions ) all other conditions from
twenty four condition in paṭṭhāna should get together for the arising of the first sense
sphere wholesome consciousness.
“Yā hi esā sādhāraṇaphalanipphādakattena saṇṭhitā paccayānaṃ sāmaggī, sā idha
samavāyoti ñātabbā”-. Atthasalini – hemu – p. 77
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2. Khaṇo – Again the precise ninth moment declared by the blessed one in the sentence,
bhikkhu there is but one moment one opportunity for the practice of the holy life should be
known as the ninth sole moment. Again bhikkhus there are these four wheels where with a
fourfold wheel of gods and men so endowed rolls on, viz. ; dwelling in a suitable place.
Association with the good. Self controlled. Accumulation of merit in previous existence. Thus
four wheels have been declared but should be classed as the one moment in the sense of
occasion or conjuncture, for they form the occasion for the production of merits.
The expositor (atthasalinī), PTS, p. 77
2. ‘‘Ekova kho, bhikkhave, khaṇo ca samayo ca brahmacariyavāsāyā’ti evaṃ vutto pana
navamova khaṇo eko khaṇoti veditabbo. Yāni vā panetāni ‘‘cattārimāni, bhikkhave,
cakkāni yehi samannāgatānaṃ devamanussānaṃ catucakkaṃ vattatī’’ti. ettha
‘patirūpadesavāso, sappurisūpanissayo, attasammāpaṇidhi, pubbe ca katapuññatā’ti
cattāri cakkāni vuttāni, etāni vā ekajjhaṃ katvā okāsaṭṭhena khaṇoti veditabbāni. Tāni
hi kusaluppattiyā okāsabhūtāni.”- Atthasalinī – hemu – p. 77
This one tells that the wholesome consciousness arises at the moment where merits get the
chance to arise. For the production of merits there should be the ninth moment which is
khanasammatti or a moment where the four facts of cakkasutta exist.
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3. Kāla - Kala means time. It is merely a conventional concept – It should be understood
that this abstract time is mere concept because it is not existing by its own nature.
The expositor ( atthasālinī), PTS, p. 78
So this meaning represents the time what a consciousness and its mental formations
take to arise and fall.
“Cittakālo rūpakālo’tiādinā hi nayena dhamme vā, ‘atīto anāgato’tiādinā nayena
dhammavuttiṃ vā, ‘bījakālo aṅkurakālo’ti ādinā nayena dhammapaṭipāṭiṃ vā,………..
aḍḍhamāso māso’tiādinā nayena ahorattādisaṅkhātaṃ kālasañcayaṃ vāti – evaṃ taṃ
taṃ upādāya paññatto kālo nāma. So panesa sabhāvato avijjamānattā paññattimattako
evāti veditabbo.” - Atthasālinī – hemu – p. 77
04. Samuha - the congeries of states such as contact , feelings etc, is in our text
displayed as groups.
The expositor ( atthasālinī), PTS, p. 78
“Yo panesa phassavedanādīnaṃ dhammānaṃ puñjo, so idha samūhoti vibhāvito.”
Atthasālinī – hemu – p. 77

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05. Hetu – conditions- the other meaning of condition is to be understood ; by condition is
meant causal relation .
The expositor ( atthasālini), PTS, p. 78
Ettha hi paccayo ca hetu nāma.
Atthasālinī – hemu – p. 77
01. mostly the meaning kālo (time) is very famous for the word samaya in the pāli texts. But
according to the commentary the samaya which is mentioned in the text as a deep meaning.
Therefore, the other for meanings which were given above has been mention by ven.
Buddhaghosa thera. According to the commentary the first meaning samavāya emphasis
that there is no single agent. Therefore, some is a result of a several conditions and when
they are gathered for arising a common result. So it rejects ekakāranavāda (the view that
there is one single cause) and sayaṃkatavāda (the erroneous View).

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02. The meaning of khana tells that rising a wholesome consciousness means
condictary to loosing the golden opportunity to accumulate a merits and without
repeatedly striving to achieve good connected with that moment.
03. Kāla - Kala means shows the impermanency of the consciousness and encourage
people to realize the nature of the mind.
04. . Samuha – The meaning samuha shows that nothing arises along in the world.
05. Hetu- condition, It tells that all phenomena are not independent. All of them
depend on conditions.
It tells that some thing mentioned in dhamma are not suitable to understand
just from its out surface.

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Dhamma uddesa.

Dhamma uddesa vāra comes after samaya niddesa. It starts from

phasso hoti and ends with avikkhepo hoti in the first wholesome cittta
of sense sphere. A list of phenomena which arise simultaneously as
one cittuppāda (arising of one consciousness and its associated mental
formations). As an example fifty six (56) phenomena are mentioned
under the first wholesome consciousness of sense sphere. They can be
categories as given below;
01. Phassa pañcakāmarāsiya
Phassa vedanā saññā cetanā cittaṃ
02. Jhananga rāsi –
vitakka, vicāra, pītī, sukha, cittassekaggatā
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03. Indriya rāsī
Saddhindriya, viriyaindriya, satindriya Samādhi indriya,
paññindriya, manindriya, somanassinndriya, jivitindtriya
04. Maggāṃga rāsi
Sammādiṭṭhi, Sammāsaṃkappa, sammāvāyāma. Sammāsati,
sammasamadhi.
05. Bala rāsī
saddhābala, viriyabala, satibala, Samādhibala, paññābala, hiri
bala, ottappabala
06. Mūlarāsī
Alobha, adosa, amoha,
07. Kammapatha rāsī
anabhijjhā, avyāpāda, sammādiṭṭhi
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01. Lōkapālaka duka
Hiri, Ottappa
02. Phassadhi yugala
Kāya passaddhi, Cittapassaddhi
Kāya lahuta, citta lahuta
Kāya mudutā, citta muduta
Kāya kammaññatā, citta kammaññatā, kāya pāguññatā, citta
pāguññatā,
Kāyujjukatā, cittujjukatā
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03. Upakāraka dhammo
Sati, sampajañña
04. Yuganaddha dhamma
Samatha ,vipassanā
05. Piṭṭhi dukaya
Paggaha, avikkhepa

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Here we can see the same phenomenon has repeated. As an example
concentration has mention
at six places. There cittassa ekaggatā, samādhindriya, sammā
Samādhi, Samādhi bala, samatha, avikkhepa
This mortification has done according to the difference types of
functions can be performed by the same phenomenon. It means some
phenomena are multifunction. The same mental formation can fulfil
different types of the tasks. As an examples a flame can heat some
thing, light the place and give the warmth at the same time.

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04. Appaṇā - Appaṇā means the conclusion. “ye vā pana tasmiṃ samaye aññepi atthi
paṭiccasamuppannā arūpino dhammā – ime dhammā kusalā” is the appana of first sense
sphere wholesome consciousness . It means now these or whatever other incorporeal,
causally induced states there are on that occasion these are states that are good.
Dhammasaṅgiṇi, Bujasam, p. 26
this part of the uddesa of Dhammavavatthānavāra conclude what is the wholesome
consciousness by taking all phenomena which are directly mentioned and what are not
mentioned but should be available. The phenomena which are not directly mention are
called yevāpanaka dhamma.
These are called yevāpanaka the Buddha present them as yevāpana. When '' ye '' is
pronoun. So it has a occasional content (aniyattha). Here, in the first sense sphere
consciousness desire(chanda), decision (adimokkha), attention (manasikāra) neutrality
of mind (tatramajjattata), compassion (karunā) appreciative joy ( muditā), right action
(Kāyaduccarita virati )- right speech (vacī duccarita virati), right livelihood ( micchājiva
virat), are the yeva panaka dhamma.
Yevāpanaka means or whatever- Expositor (Dhammasaṅgiṇi aṭṭhaka PTS, p. 174 17
They are unfixed because
1. Some of them are occasional.
2. Some of them are not included in any group.
3. Some of them are subtle.
Yasmā aniyatā keci, yasmā rāsiṃ bhajanti na
Yasmā ca dubbalā keci, tasmā vuttā na pāḷiyaṃ.
Abhidhammavatara, PTS, p. 17
So even though some of these nine phenomina arise with the fixed
phenomina in the text they are not mentioned directly, as an example
when some body refrains from any physical unwholesome deed
wholesome consciousness arises with right action (sammā kammanta)
But when somebody is engaging any other wholesome deed like alms
giving sammā kammanata (right action} does not arise because it is not
necessary. 18
 Niddesa
Niddesa means the exposition of the outline. It explains the phenomena which are given
in uddesa one by one. It has four parts
1. Pucchā– question –
2. Samayaniddesa- Exposition of the occasion
3. Dhammaniddesa - Exposition of the states
4. Appaṇā – conclusion
As an example Katamo tasmiṃ samaye phasso hoti (what on that occasion is
contact), - is the pucchā.
02. Yo tasmiṃ samaya ( Which on that occasion) is samaya niddesa.
03. phasso phusanā saṃphusanā saṃphusitattaṃ (the contact, touching, the being
brought into contact, the state of having being brought into touch with.
04. Appaṇā - ayaṃ tasmiṃ samaye phasso hoti ( this the contact that there then is) there
all phenomena mentioned in the text are explained. So this is only the exposition of
phassa. Therefore, others are also explained in this manner.
It means dhamma vavatthānavāra has eight divisions. 19
Saṃgahavāro alias koṭṭhāsavāra
• Cattāro dveti evamādikaṃ saṅkhipitvā saha vā gahaṇaṃ saṅgaho. – Dhammasaṅgaṇī mūla tika , mynmar,
p. 98
• Summarized and taking as four, two etc or taking one two etc together is called saṃgaha.
There are twenty three positions where the phenomena mentioned in Dhammavavatthanavara categorized
in. So it is called Saṃgahavāro alias koṭṭhāsavāra This section has three parts.
01. uddesa- outline,
02. niddesa – exposition,
03. paṭiniddesa- further exposition.
uddesa has twenty three positions. – Tasmiṃ kho pana samaye 01. cattāro khandhā honti ( the aggregates
are four) , 02. dvāyatanāni honti (two bases) , 03. dve dhātuyo honti ( the elements are two), 04. tayo
āhārā honti (the nutriments are three), 05. aṭṭhindriyāni honti, (the faculties are eight), 06. pañcaṅgikaṃ
jhānaṃ hoti (the jhāna is five fold), 07. pañcaṅgiko maggo hoti (the path is five fold), 08. satta balāni honti
(the powers are seven), 09. tayo hetū honti (the moral roots are three), 10. eko phasso hoti, (the contact is
single) 20
11. ekā vedanā hoti (feeling is single), 12. ekā sañña hoti ( the perception are single) 13. eka cetana hoti ( the
volition is single), 14. ekaṃ cittaṃ hoti ( the consciousness is single) , 15. eko vedanakkhando hoti (the aggregate of
feeling is single), 16. eko saññākkhandho hoti.( the aggregate of perception is single), 17. eko sankharakkhandho
hoti the aggregate of synerges single), 18. eko viññāṇakkhandho hoti, (the aggregate of consciousness is sigle), 19.
ekaṃ manāyatanaṃ hoti, (the base of ideation is Sigle),, 20. ekaṃ manindriyaṃ hoti the faculty of ideation is
single), , 21. ekā manoviññāṇadhātu hoti (the element of intellection) 22. ekaṃ dhammāyatanaṃ hoti (the base
purely mental states) , 23. ekā dhammadhātu hoti (the element purely mental states), ye vā pana tasmiṃ samaye
aññepi atthi paṭiccasamuppannā arūpino dhammā ime dhammā kusalā..
the manual of phycological ethic PTS – p,24
This section emphasis that the arising of the first wholesome consciousness of sense sphere is just collection of these
portions.

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02. niddesa – exposition
niddesa is the exposition of outline. It means the exposition describes what five
aggregates are, what two bases are, etc. As an example “katame tasmiṃ samaye cattaro
khandhā honti. Vedanakkhandho, saññakkhandho, saṃkhārakkhandho, viññānakkhandho.”
03. paṭiniddesa- further exposition.
paṭiniddesa explains one by one what are mentioned in niddesa. As an example when four
fold aggregates are the niddesa, its paṭiniddesa explains those five aggregates one by one.
As an example “Katamo tasmiṃ samaye vedanākkhandho hotihoti. Yaṃ tasmiṃ samaye
cetasikaṃ sātaṃ cetasikaṃ sukhaṃ cetosamphassajaṃ sātaṃ sukhaṃ vedayitaṃ
cetosamphassajā sātā sukhā vedanā – ayaṃ tasmiṃ samaye vedanākkhandho hoti.”
Dhammasaṅgaṇī, Bujasaṃ , p. 11
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What on that occasion is the skhandhā of feeling, the mental pleasure, the
mental ease, which there is on that occasion the pleasurable, easeful sensation
which is born of contact with thought, the pleasant, easeful feeling born of
contact with thought this is the skhandhā of feeling that there then is.

Likewise other three skandhas are also explained in paṭiniddesa. Then after
each and every niddesa which has more than one fact in it has got a
paṭiniddesa. But when there is only one fact, there is no paṭiniddesa because
itself complete the task of paṭiniddesa.

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Suññatavāro

This is very similar to saṃgahavāra. But it has only two parts.

1. Uddesa
2. Niddesa
Another difference is there are no numbers in suññatavāra and for the twenty three
portions given in saṃgahavāra, another position is added as dhamma honti. The purpose
of declaring a part like this is to reveals that merely phenomena are available as a arising of
a consciousness, not a being or a person or a soul.
“uddesavāre dhammā hontī’ti iminā saddhiṃ catuvīsati koṭṭhāsā honti. Sabbakoṭṭhāsesu
ca cattāro dve tayo’ti gaṇanaparicchedo na vutto. Kasmā, Saṅgahavāre paricchinnattā.
Tattha paricchinnadhammāyeva hi idhāpi vuttā. Na hettha satto vā bhāvo vā attā vā
upalabbhati. Dhammāva ete dhammamattā asārā apariṇāyakāti imissā suññatāya
dīpanatthaṃ vuttā.” Dhammasaṅgaṇī aṭṭhakathā, hemu, p. 152

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The uddesa of first wholesome consciousness of sense sphere is given as
mention below.
“Tasmiṃ kho pana samaye dhammā honti, khandhā honti, āyatanāni
honti, dhātuyo honti………. dhammāyatanaṃ hoti, dhammadhātu hoti;
ye vā pana tasmiṃ samaye aññepi atthi paṭiccasamuppannā arūpino
dhammā – ime dhammā kusalā.” Niddesavāra is like this.
Katame tasmiṃ samaye dhammā honti Vedanākkhandho,
saññākkhandho, saṅkhārakkhandho, viññāṇakkhandho – ime tasmiṃ
samaye dhammā honti.
All the examples given above are from the first wholesome consciousness
of sense sphere. But all other eighty eight (88) consciousness are also
explained as given above.
cittavibhatti alias cittuppāda kandhā is over.
Dhammasaṅgaṇīppakaraṇa Buddhajayanti series, p. 60
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 Rupavibhakti.
• Rūpavibhatti or rūpakkhanda classifies twenty seven fold matters except hadayavattu or heart. (Four great
elements, five sensitive phenomena, four objective phenomena, life phenomenon (jīvitindriya), nutritional
phenomenon (ojā rūpa), limiting phenomenon (pariccheda rūpa), commenting phenomena (viññatti rupa), mutable
phenomena (vikārarūpa), characteristic phenomena (lakkhanarūpa) as unity method (ekavidha), dual method
(duvidhā) etc up to eleven units. It exceeds two bhaņavāra.
• Rūpakhanda is also divided into two as uddesa (outline) and niddesa (exposition).
• Uddesa
uddesa starts with introducing what are all matters in summery.
Tattha katamaṃ sabbaṃ rūpaṃ? Cattāro ca mahābhūtā, catunnañca mahābhūtānaṃ upādāya rūpaṃ
Dhammasaṃgani , Bujasam , p. 256
• In this connexon what is all form (sabbaṃ rūpaṃ)? The four great phenomena, from which is derived from the four
great phenomena, this is what is called all form.
• The Buddhist manual of psychological ethics. Mrs. Rhys Davids, p. 154.

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Then material form is presented by dividing in eleven compendiums ( divisions). They are called
1. Evaṃ ekavidhena rūpasaṅgaho. - Signal concepts.
Sabbaṃ rūpaṃ na hetu, ahetukaṃ, hetuvippayuttaṃ, sappaccayaṃ, saṅkhataṃ, rūpaṃ [rūpiyaṃ (sī.)], lokiyaṃ,
sāsavaṃ, saṃyojaniyaṃ, ganthaniyaṃ, oghaniyaṃ, yoganiyaṃ, nīvaraṇiyaṃ, parāmaṭṭhaṃ, upādāniyaṃ,
saṃkilesikaṃ………. aniyataṃ, aniyyānikaṃ, uppannaṃ, chahi viññāṇehi viññeyyaṃ, aniccaṃ, jarābhibhūtaṃ.
evaṃ ekavidhena rūpasaṅgaho
Dhammasaṅgaṅī, Bujasaṃ , p. 256
Exposition of form under single concepts (ekavidhena rūpa) all form is that which is
(1) not root condition (na hetu), (2) not the concomitant of a root condition (ahetukaṃ),
(3) disconnected with root condition (hetu vippayuttaṃ),
(4) causally related (sappaccayaṃ), (5) conditioned (saṃkhataṃ)
(6) endowed with form (rūpi), (7) mundane(lokiyaṃ),
(8) co intoxicant (sāsavaṃ), (9) of the fetters (saññōjanīyaṃ), 10. of the ties (gantanīyaṃ)
(11) of the flood (oghanīyaṃ), 12. of the bonds (yoghanīyaṃ),
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(13) of the hindrances (nīvaraṇīyaṃ),
(14) 0f graspings (Upādānīyaṃ),
(15) belonging to the vices (saṅkilesikaṃ),
(16) indeterminate (avyākataṃ),
(17) void of mental objects (anārammaṇaṃ),
(18) not a mental property (acetasikaṃ),
(19) disconnected with thought (cittavippayuttaṃ),
(20) neither moral result nor productive of it (neva vipāka na vipāka dhammadhammaṃ),
(21) nor vicious yet belonging to the vices (asaṅkiliṭṭha saṅkilesikaṃ),
(22)not applied and sustained thinking (na savitakkha savicāraṃ),
(23) not '' applied, but only sustained thinking (na avitakka vicaāra mattaṃ),
(24) neither applied nor sustained thinking (avitakka avicāraṃ),
(25) not accompanied by zest (na pīṭisahagataṃ),

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(26) not accompanied by ease, (na sukhasagataṃ),.
(27) not accompanied by indifference (na upekkhāsahagataṃ),
(28) not some thing capable of being got rid of either by insight or by cultivation (nava dassanena na
bhāvanāya pahātabbam),.,
(29) not that the course of which may be got rid of either by insight or by cultivation (nava dassanena na
bhāvanāya pahātabba hetukam),
(30) neither tending to nor a way from the accumulation involving rebirth (nava ācayagāmi na apacagāmi ),
(31) belonging neither to studentship nor to that which is beyond (nava sekkhaṃ nāsekkhaṃ),
(32) of small account (parittaṃ).
(33) related to the universe of sense (kāmāvacaraṃ),
(34) not related to the universe of home (na rūpāvacaraṃ),
(35) nor to that of the formless (na arūpāvacaraṃ).

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(36) included (pariyāpannaṃ),
(37) not of the unincluded, (no apariyāpannaṃ),
(39) not (some thing entailing ) fixed ( retribution)- (aniyataṃ),
(40) unveiling for ethical guidance. (aneyyānikaṃ),
(41) apparent cognizable by the fix mood of cognition (upannaṃ chahi viññāṇehi viññeyyaṃ),
(42). Impermeant (aniccaṃ),
(43)subject to decay. (jarābhibhūtaṃ).
these forty three qualities are common for all material forms. The first forty of them are taken from the table
of content. The last three qualities are not belong to the table of content.
Sabbāneva cetāni ‘na hetū’tiādīni tecattālīsapadāni uddiṭṭhāni. Tesu paṭipāṭiyā cattālīsapadāni mātikato
gahetvā ṭhapitāni, avasāne tīṇi mātikāmuttakānīti. -Atthasālini, hevavitarana, p. 263

30
02. duvidhena rupa saṅgaho,
category of material for considered by way of dual attribute. There are one hundred and four (104) Couplets in
seven groups under this category.
1. Pakiṇṇaka duka – Couplets of miscellaneous. ( There are fourteen caplets)
2. Vatthuduka - Couplets of bases. ( There are twenty five caplets)
3. Arammaṇaduka - Couplets of objects. ( There are twenty five caplets)
4. Āyatana duka - Couplets of sense organs. ( There are ten caplets)
5. Dhātuduka - Couplets of elements. ( There are ten caplets)
6. Indriya duka -Couplets of faculties( There are eight caplets)
7. Sukhuma rūpa duka -Couplets of subtle material form ( There are twelve caplets)
All twenty seven material forms are taken and divided into two in each caplets. So a basic point which can be used to
divide material forms with not remains, is based for the dividing of each caplets. As an example the first caplet
miscellaneous caplets is given below. Atthi rūpaṃ upādā, atthi rūpaṃ nupādā. - (there is material form which is derived.
There is material form which is not derived)
The content of each line is not expanded in uddesa. Niddesavāra described what derived material forms are and what not
derived material forms are.

31
03. tividhena rūpa saṅgaha
It also has seven divisions. They are similar to duvidena rūpa saṅgaha. The only deference is pakiṇṇaka
tika ( miscellaneous triplets ) has thirteen triplets in its. pakiṇṇaka duka had fourteen. The number of pakiṇṇaka tika
reduced by one because ajjhattika (self) and bāhira (external) taken as the basic point of divisions. As example “Yaṃ
taṃ rūpaṃ ajjhattikaṃ, taṃ upādā. Yaṃ taṃ rūpaṃ bāhiraṃ, taṃ atthi upādā, atthi no upādā.” – if there is a
material form which is self it is derived. If there is a material form which is external there is material form which is
derived of it and there is material form which is not derived.
material form which is personal and derived. Material form which is external and derived. Material form external and
not derived. – A Buddhist Manual of psychological Ethics, trans. Mrs. Rhys Davids, PTS, 202
It means all twenty seven material phenomena was divided into two as self and external in caplets. There self material
phenomena means five material bases. All of them are derived. But when external material phenomena are taken it can
be divided into two which is external and derived and external but not derived. The material form which is external and
derived is all the eighteen material phenomenon excepts four great elements and five material bases. Material form
which is not external and not derived meant four great elements.
32
1. catubbhidhena rūpa saṅgaha
Here, there are four divisions in each compendium and it has twenty two compendiums in number.
It has used
01. Derived and not derived. ( upādā nopāda)
2. Grasped and not grasped. ( upādinna and Aunupādinna)
3. Both grasped at and favorable grasping and not grasped at but is favorable to grasping. (upādiṃ
upādaniyaṃ anupādiṃ upādaniyaṃ)
4. Conflict and not conflicted (sappatigha appatigha)
5. Faculty and not faculty ( indriya na indriya)
6. Great element and not great elements. ( mahābhuta na mahābhuta)
7. Seen heard touched and known ( diṭṭha, suta, muta viññāta)
As an example the first one is Yaṃ taṃ rūpaṃ upādā, taṃ atthi upādiṇṇaṃ, atthi anupādiṇṇaṃ.
Yaṃ taṃ rūpaṃ no upādā, taṃ atthi upādiṇṇaṃ, atthi anupādiṇṇaṃ.
– Dhammasamganippakaranaya bujasam p. 272
If there is a material form which is derived it has material form which is grasped, there is material form
which is not grasped. If there is a material form which is not derived it has material form which is grasped,
there is material form which is not grasped.
It means entire material form can be divided into two sections as derived and not derived. Then both of
them can be divided in to two as grasped and not grasped.
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05. Pañcavidhena rūpa saṅgaha
All material form is divided into five. So it is Pañcavidhena rūpa samgaho. There no sub-
divisions. It is done by presentin four great elements by their nāmrs and all other material form as
one sections.
Pathavīdhātu, āpodhātu, tejodhātu, vāyodhātu, yañca rūpaṃ upādā. evaṃ pañcavidhena
rūpasaṅgaho.
Dhammasaṅgaṇīppakaraṇaya bujasam p. 274
Earth element , water element, heat element, air element material form which is derived.
06. chabbidhena rūpa saṅgaho
This compendium divides in to six. So it is called chabbidhena rūpa saṅgaho
, Cakkhuviññeyyaṃ rūpaṃ, sotaviññeyyaṃ rūpaṃ, ghānaviññeyyaṃ rūpaṃ, jivhāviññeyyaṃ
rūpaṃ, kāyaviññeyyaṃ rūpaṃ, manoviññeyyaṃ rūpaṃ. evaṃ chabbidhena rūpasaṅgaho.
Dhammasaṅgaṇīppakaraṇay bujasam p. 276
The sphere of visible shapes is material form cognizable by sight. The sphere of sound is material
form cognizable by hearing. The sphere of addour is material form cognizable by smell. The sphere
of taste material form cognizable by taste, The sphere of tangible is material form cognizable by
body sensibility. All material form cognizable by the mind.

34
 7. Sattavidhena rūpa saṅgaha
Here, all material form are divided in to seven. Cakkhuviññeyyaṃ rūpaṃ, sotaviññeyyaṃ
rūpaṃ, ghānaviññeyyaṃ rūpaṃ, jivhāviññeyyaṃ rūpaṃ, kāyaviññeyyaṃ rūpaṃ,
manodhātuviññeyyaṃ rūpaṃ, manoviññāṇadhātuviññeyyaṃ rūpaṃ. evaṃ sattavidhena rūpasaṅgaho.
The sphere of visible shapes is material form cognizable by sight. The sphere of sound is material form
cognizable by hearing. The sphere of adour is material form cognizable by smell. The sphere of taste
material form cognizable by tongue, The sphere of tangible is material form cognizable by body
sensibility. The sphere of visible shapes, sound, adour, taste and the tangible are material form cognizable
by the element of ideation. All material form is formed comprehensible by the element of representative
intellection.
Here, the mana which was mentioned in sixfold category is divided into two. So it has become seven.
Mana or all twenty nine consciousness can be divided into seven. They are called sattaviññāna dhatu.
1. Chakkhu viññāna dhātu – The eye consciousness elements.
2. Sota viññāna dhātu – The ear consciousness elements.
3. Ghāna viññāna dhātu – The nose consciousness elements.
4. Jivhā viññāna dhātu – The tongue consciousness elements.
5. Kāya viññāna dhātu – The body consciousness elements.
6. Mano dhātu - The mind elements
7. Manoviññāna dhātu – The mind consciousness elements.
35
The first five consciousness elements are limited to no what they take as mental objects
like visible objects sound, smell, taste and tangible object . Each one are unable to
cognize an object belong to another. That means eye consciousness element only knows
visible object. It cant know sound, smell, taste or tangible objects. Thy are named due to
the based like eye, ear etc where they arise.
Manodhātu can know all the five objects given above. But it cant know
something else like citta, ceitasika, meterialform except visible object, smell etc what
mention above and nibbana. So it is called mano dhatu.

The content of manodhātu is five door adverting consciousness and the two receiving
consciousness.
Except the tenfold consciousness which are divided in first five consciousness elements
and mind elements, all other seventy six consciousness are called manoviññā dhātu.
Because they can know more than the objects what take from five sense doors. So except
four objective phenomena and tangibility (earth element, fire elements, and air element)
other material form should be known by this mind consciousness elements.
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08. Aṭṭhavidhena rūpa saṅgaho
Cakkhuviññeyyaṃ rūpaṃ, sotaviññeyyaṃ rūpaṃ, ghānaviññeyyaṃ rūpaṃ, jivhāviññeyyaṃ rūpaṃ,
kāyaviññeyyaṃ rūpaṃ, atthi sukhasamphassaṃ, atthi dukkhasamphassaṃ, manodhātuviññeyyaṃ rūpaṃ,
manoviññāṇadhātuviññeyyaṃ rūpaṃ.
Dhammasaṅgaṇīppakaraṇaya, Bujasam, p. 276
The sphere of visible shapes is material form cognizable by sight. The sphere of sound is material form cognizable by
hearing. The sphere of adour is material form cognizable by smell. The sphere of taste material form cognizable by
tongue, pleasurable agreeable contact obtainable by touch is material form cognizable by the body. unpleasant
disagreeable contact obtainable by touch is material form cognizable by the body. The sphere of visible shapes, sound,
adour, taste and the tangible are material form cognizable by the element of ideation. All material form is formed
comprehensible by the element of representative intellection.
Here, the differant between sevenfold material form and eightfold material form is the separation of kāyaviññeyyaṃ
rūpaṃ into two as what cause for the pleasurable body consciousness and unpleasant body consciousness.
09, Nava vidhena rūpa saṅgaho
Cakkhundriyaṃ, sotindriyaṃ, ghānindriyaṃ, jivhindriyaṃ kāyindriyaṃ, itthindriyaṃ, purisindriyaṃ,
jīvitindriyaṃ, yañca rūpaṃ na indriyaṃ.
Dhammasaṅgaṇīppakaraṇaya, Bujasam, p. 276
The eye faculty, the ear faculty, the nose faculty, the tongue faculty, the body faculty, the femineity faculty, masculinity
faculty , life faculty , material form which is not faculty.
All twenty eight matters can be divided into two groups as the matters that are faculties and that are not
faculties. The matters what are faculties are eight in number. They are the first eight in the nine fold material form. All
other are counted as the last number of the catergory.
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10. Dasa vidhena rūpa saṅgaho
Cakkhundriyaṃ, sotindriyaṃ, ghānindriyaṃ, jivhindriyaṃ kāyindriyaṃ, itthindriyaṃ, purisindriyaṃ,
jīvitindriyaṃ, na indriyaṃ rūpaṃ atthi sappaṭighaṃ, atthi appaṭighaṃ.
Dhammasaṅgaṇīppakaraṇaya, Bujasam, p. 276

The eye faculty, the ear faculty, the nose faculty, the tongue faculty, the body faculty, the femineity faculty, masculinity
faculty , life faculty, material form which is not faculty has material form which is conflicted and material form which is
not conflicted.
Here, the first eight are similar to the ninefold category. Then the matters which are not faculties have been divided into
two as metetrial forms which are conflicted are not conflicted.
11. Ekādasavidhena rūpa saṅgaho
Cakkhāyatanaṃ, sotāyatanaṃ, ghānāyatanaṃ, jivhāyatanaṃ, kāyāyatanaṃ, rūpāyatanaṃ, saddāyatanaṃ,
gandhāyatanaṃ, rasāyatanaṃ, phoṭṭhabbāyatanaṃ, yañca rūpaṃ anidassanaappaṭighaṃ
dhammāyatanapariyāpannaṃ.
Dhammasaṅgaṇīppakaraṇaya, Bujasam, p. 276
The eye sensitivity, ear sensitivity, nose sensitivity, tongue sensitivity, body sensitivity, visible form, sound, smell, taste,
tangibility ( three elements earth, fire, air) , the material form which is not visible not conflicted included in mental object
base. Here, material form which is conflicted have been given as the first ten of this elevenfold material forms. Then
twelve matters are included there. Because phioṭṭhabbāyatana represents three of great elements. The rest fifteen matters
are not conflicted as senses and sense doors. They are cognizable by the mind door. So they are included in the eleventh
one as the material form which is included in mental object base.
38
• 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 (tika) 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 txet 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
Dhammasaṅgaṇī-aṭṭhakathā, hemu, p. 05
• It summarizes roots and aggregates and doors, planes of existence, meaning, texts named, sex and therefore is called
summery. -The Expositor, PTS, p. 09.
01. Mulato – as roots – craving, hatred, delusion, greed lessness, hatred lessness, 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
Dhammasaṅgaṇī-mūlaṭīkā, mynmar, p. 17.

39
02. Khandhato – khandha means five aggregates. So khandhato means summarizing a topic
according to the aggregates.
Vedanākkhandho’’ti ādinā khandhato.
Dhammasaṅgaṇī-aṭṭhakathā, mynmar, p. 17.
03. Dvārato – dvara means three kamma doors. Body, speech and mind. Summerizing due to
three kamma doors is called dvarato nikkhepanama.
Kāyakamma’nti ādinā dvārato
Dhammasaṅgaṇī-aṭṭhakathā, 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.
Sukhabhūmiyaṃ kāmāvacare’ti ādinā bhūmito
Dhammasaṅgaṇī-aṭṭhakathā, mynmar, p. 17.

40
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 attha means the meaning of the discourse.
i. Atthoti hetuphalaṃ. Dhammoti hetu
ii. Atha vā dhammoti bhāsito. Atthoti bhāsitattho.
Dhammasaṅgaṇī-mūlaṭīkā, mynmar, p. 17
07. nāmato – nāma means the name. so naming phinomina by suitable names is called
nāmato.

41
08. Liṅgato . – Liṅga means gender. There are three genders in Pāli language. Feminine
gender, masculing gender, neuter gender.
• Setting the same phinomina again and again due to the differences of genders is meant
by lingato
• As an example
Tīṇi kusalamūlāni alobho, adoso, amoho taṃsampayutto vedanākkhandho,
saññākkhandho, saṅkhārakkhandho, viññāṇakkhandho taṃsamuṭṭhānaṃ
kāyakammaṃ, vacīkammaṃ, manokammaṃ ime dhammā kusalā
Dhammasaṅgaṇīpāḷi, Bujasam, p. 380
• The three roots of wholesome, greed lessness 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.
42
 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 “kāyakammaṃ, vacīkammaṃ, manokammaṃ” in here.
04. Summarizing bhūmito is not available in the the example giving above. But in the third nikkhepa about
indeterminate starts like “Kusalākusalānaṃ dhammānaṃ vipākā kāmāvacarā, rūpāvacarā,
arūpāvacarā, apariyāpannā (lokottaram) ----. There kāmāvacarā, rūpāvacarā, arūpāvacarā,
apariyāpannā is an example for setting according to for plans.
05. atthato - 06. Dhammato - Tīṇi kusalamūlāni is an example for dhamma according to the first
definition given above. Tam sampayutto and taṃ samuṭṭhānaṃ 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
inkkhepanaṃ.
08. Liṃgato. – this one is also not availbe 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.
43
• 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 kaṭame dhammā kusalā. Catusu bhumisu
kusalaṃ. Ime dhammā kusalā.
Dhammasaṅgaṇīppakaranaya, Bujasam, p. 500
• what are wholesome phinomina. 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 + folur supermundane wholesome consciousness
= 21) and thirty eight mental formations that are associated with them are called
kusala. It prevent entrance of any other phenomina in the word kusala dhamma.
44
Vibhaṅghappakaraṇa

45
• The second book of Abhidhammapiṭaka is vibhaṅga. vibhaṅga means classification or
analysis.
• What are classified (analyzed in vibhaṅga ?
1. Skhandha- aggregates-Khandha vibhaṅga
2. Āyatana – bases - Āyatana vibhaṅga
3. Dhātu – Elements – Dhātu vibhaṅga
4. Sacca- Truths – Sacca vibhaṅga
5. Indriya – Faculties – Indriya vibhaṅga
6. Paṭiccasamuppāda – Dependent origination. - Paṭiccasamuppāda vibhaṅga
7. Satipaṭṭhāna – The foundation of mind full ness. Satipaṭṭhāna vibhaṅga
8. Sammappadhāna- right striving - Sammappadhāna vibhaṅga
9. Iddhipāda- the bases of accomplishment – Iddhipāda vibhaṅga
46
10. Bojjhaṅga – The enlightmen of factors. – Bojjhaṅga vibhaṅga
11. Maggaṅga – the path constituents – Magga vibhaṅga
12. Jhāna vibhaṅga – absorbtions –Jhānavibhaṅga
13. Appamaññā- the illimitables – Appamaññā vibhaṅga
14. Sikkhāpada – the precepts – Sikkhāpada vibhaṅga
15. Paṭisambhidā - analytic insight – Paṭisambhidā vibhaṅga
16. Ñāṇa – Knowledge – Ñāṇa vibhaṅga
17. Khuddakavatthu or klesa – Small items or defilements. – Khuddhakavatthu vibhaṅga
18. Dhammahadaya - the heart of the teaching – Dhammahadaya vibhaṅga
So there are 18 chapters to analysis them as given above.

47
How are they analyzed. There are three methods used in vibhaṅga to analyze
them. They are
1. Suttantabhājani (suttanta classification)
2. Abhidhammabhājani (abhidhamma classification)
3. Pañhapucchaka (catechism)
• So this treatise is called vibhaṅga because the eighteen topics which are given
above are analyzed due to three method Suttantabhājanai,
Abhidhammabhājani and Pañhapucchaka.

48
• But some analyses has no three methods of analyzing due to different reasons.
1. Indriya vibhaṅga - Abhidhammabhājaniya and pañhāpucchaka are only available
here. Suttantabhājaniya is unavailable because there is no place where all twenty two
faculties are discussed in sutta piṭaka.
• Suttante bāvīsatiyā indriyānaṃ ekato anāgatattā indriyavibhaṅge
suttantabhājanīyaṃ natthi.
Dhammasaṅgani mūlaṭīkā, myanmar, p. 13

49
02. Paṭicchasamuppāda vibhaṅga - there is no pañhapucchaka available in this analysis.
Pañhapucchaka described how ultimate phenomena which are discussed in
abhidhammabhājani are divided in twenty two triplets and hundred couplets.
Paṭicchasamuppāda does not discussed about any ultimate phenomenon. It discussed
the interrelation ship between causes and effects. The interrelation ship due to the
dependent origination is not a direct ultimate phenomenon. So it cannot be divided in
triplets and couplets.

Avijjāpaccayā saṅkhārā sambhavantī tiādinā paṭiccasamuppāde tassa tassa

paccayadhammassa paccayuppannadhammānaṃ paccayabhāvo uddiṭṭho,
uddiṭṭhadhammānañca kusalādibhāvo pucchitvā vissajjetabbo, na cettha
avijjāsaṅkhārā’ti evaṃ vutto uddeso atthīti pañhapucchakaṃ natthi.
Dhammasaṅgani mūlaṭīkā, myanmar, p. 13

50
 03. Sikkhāpada vibhaṅgaya – here, Suttantabhājanī is not available. The five precepts which
are discussed are available in Suttapiṭaka. If they are analyzed there it should be done
according to its the characteristic and functions etc. then it becomes same as
Abhidhammabhājanī. If their arising as mind and mental formations are also described
again it will becomes Abhidhammabhājaniya. So, there is nothing to be described in
addition as Suttantabhājaniya.
• Suttante pañca sikkhāpadāni uddiṭṭhāni pāṇātipātā veramaṇītiādīni. Sā pana veramaṇī yadi
sabhāvakiccādivasena vibhajīyeyya, ārati viratī tiādinā abhidhammabhājanīyameva hoti.
Athāpi cittuppādavasena vibhajīyeyya, tathāpi abhidhammabhājanīyameva hoti. Añño pana
veramaṇīnaṃ vibhajitabbappakāro natthi, yena pakārena suttantabhājanīyaṃ vattabbaṃ siyā.
Tasmā sikkhāpadavibhaṅge suttantabhājanīyaṃ natthi.
Dhammasamgani mula tika, mynmar, p. 13
• 04, 05, 06 – There are no all three methods used in last three analyses, nana vibhaṅga
kuddhakavatthu vibhaṅga and Dhammahadaya vibhaṅga.

51
 01. Khandha vibhaṅga
Khandha means five aggregates such as
1. Rūpakkhandha - Aggregate of form- twenty seven material phenomena,
2. Vedanākkhandha - Aggregate of feelings. The mental formations feelings which
are available in eighty nine consciousness.
3. Saññākkhandha – Aggregates of perception- The mental formation perception
which are associated with eighty nine consciousness.
4. Saṅkhārakkhandha – Aggregates of mental formation- fifty mental formation
except vedanā and saññā are called Saṅkhārakkhandha
5. Viññāṇakkhandha - aggregate of consciousness – eighty nine consciousness

52
– This analysis has all three methods
1. Suttantabhājanīya - Suttantabhājanī and analysis each aggregates
by using relevant divisions.
i. Atīta - past,
ii. Ānāgata - future ,
iii. paccuppanna - present,
iv. Ajjatta - internal,
v. Bāhira - external,
vi. Oḷārika - gross,
vii. Sukhuma - subtle,
viii. Hīna - inferior,
ix. Paṇīta - suferiar ,
x. Dūra - distant,
xi. Santika - proximate,
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 this classification is very useful for insight meditation. There is a based knowledge for
vipassanā (insight) meditation called sammassana ñāṇa (knowledge of comprehension).
It is mentioned in Paṭisambhidāmaggappakaraṇa as given below.

Atītānāgatapaccuppannānaṃ dhammānaṃ saṅkhipitvā vavatthāne paññā sammasane

ñāṇaṃ.
Paṭisambhidāmaggappakaraṇa, Bu ja sam p. 02

Understanding of defining past, future and present ideas after generalization is

knowledge of comprehension.
The path of discrimination, PTs, p. 03

54
Again the Buddha has mentioned in Mahāpuṇṇama sutta that
yaṃ kiñci rūpaṃ atītānāgatapaccuppannaṃ ajjhattaṃ vā bahiddhā vā oḷārikaṃ vā
sukhumaṃ vā hīnaṃ vā paṇītaṃ vā yaṃ dūre santike vā sabbaṃ rūpaṃ – ‘netaṃ
mama, nesohamasmi, na meso attā’ti evametaṃ yathābhūtaṃ sammappaññāya
daṭṭhabbaṃ.
Mahāpuṇṇama sutta, Majjhimanikāya 03, Bujasam, p. 122

Some body must see with the correct knowledge as the reality of all forms that If there
any form which was in past which will be future which is present which is internal or
external gross or substile inferior or superior those all forms are not mind, not me, not
my self.
This Suttantabhājani is a further description of them,
There are five recital in this analysis.

55
2. Abhidhammabhajāniya
the analysis of Rūpakkhandha is similar to Rūpakkhandha of
Dhammasaṅgaṇī pakaraṇa.
Four other aggregates are different from it. Each of them has four main
divisions such as
1. Dukamūlaka Mahāvāra - analysis based on couplets.
2. Tikamūlaka Mahāvāra - the analysis based on triplets.
3. Ubhatovaḍḍaka - the analysis which describes both triplets
and couplets.
4. Bahuvidha Vara - the analysis which is described in different
ways.

56
There, triplets and couplets mentioned in dhammasamgini are used
for the analysis of the first three parts. Bahuvidha vāra is little bit
different from them. There are four sub divisions in part.

1. Sattavidha Niddesa
2. Catuvīsatividha Niddesa
3. Tiṃsatividha Vāra
4. Bahuvidha Vāra

57
As an example this is how Vedanākkhandha is analyzed here,
Dukamulaka mahavara-
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………..
Dasavidhena vedanākkhandho cakkhusamphassajā vedanā,
sotasamphassajā vedanā……… atthi sukhā, atthi dukkhā,
manodhātusamphassajā vedanā, manoviññāṇadhātusamphassajā vedanā
atthi kusalā, atthi akusalā, atthi abyākatā.
Vibhaṅgappakaraṇaya 01, Bu.ja.sam, p. 26

58
• There in what is the aggregate of feeling, the aggregate of feeling by way of Sigle fold divisions; is
associated with contact. (it means any kind of vedanā is associated with contact. So all of them are
similar from this characteristic).
• The aggregate of feeling by way of two fold division; is accompanied by roots: is not accompanied
by root. (Sahetuka and ahetuka division is the second couplet of hundred abhidhamma couplet.
The feeling which is associated with seventy one consciousness which are associated with roots like
lobha, dosa moha etc are also associated with the roots. the feeling which is associated with
eighteen rootless consciousness are also rootless.)
• The aggregate of feeling by way of three fold division is wholesome; is unwholesome; is in
determined. (the feeling which is associated with 21 wholesome consciousness is wholesome and the
feeling which is associated with twelve fold unwholesome consciousness is unwholesome. The
feeling which is associated with 36 fold resultant consciousness and twenty fold functional
consciousness is indetermined. This is how feeling is divided in first triplets.)

• Here, too make the second and third divisions second couplets and first triplets are used. So this
division is called dutiya duka paṭhama tika yogavara.

59
• Then the vedanā is explain in the same way by using ten fold divisions but there the
division is changed into third triplets. That means third triplets is used to make that
division. So that analysis is called Dutiya duka tatiya tika yogavāra. Likewise nineteen
triplets can be used with fifty couplets what is possible in analyzing feelings. After
explained by mixing nineteen triplets with the second couplets next forty nine couplets
by mixing with nineteen triplets duka mūlaka mahāvāra has got 50 X 19 - 950 . In
tikamūlaka vāra the same is done. The difference is the first triplets gets change after
changing fifty couplets mixing with it. So this part also has nine hundred fifty (950)
times. There the first time is called paṭhama tika, dutiya duka yogavāra. In
Ubhatovaḍḍaka vāra, the nineteen triplets there the feeling can be divided in are used
as one time with the first nineteen couplets where the feeling can be divided. So it has
noly nineteen times. There the fitst time is called dutiyaduka paṭhama tika yogavāra.

60
• In bahuvidhavāra the first division is sattavidhena vedanākkhanadho. There,
nineteen triplets have been used with four planes in one time. Likewise there are
nineteen times in sattavidhena vedanākkhandho. Again there is a second division
which is called catuvīsatividha vāra. There six sense doors are used with nineteen
triplets. So it also has nineteen times. Then in next division tiṃsavidhavāra six
sense doors and four planes are used to built this division. There only has one time
because it is not mix with triplets.
Bahuvidhavara
• There, six sense doors so planes and triplets are used. So, there are fifty eight times
analyzing there.
• In the same manner, saññā saṅkhāra viññaṇa also described.

61
• Pañhapucchaka is an analysis of five aggregates has catechism. So, it seems that there are
three parts of it. First one is the topic (outline- uddesa). There, again five aggregate are named.
Second part is questions. Examples -
Pañcannaṃ khandhānaṃ kati kusalā kati akusalā, kati avyākatā………………….kati avyākatā. -
Vibhaṅgappkaraṇaya, Bu.ja.sam, p. 318
There, the division of five aggregates in all triplets and couplets are questions.
• Third part is answers for the question as an example
Rūpakkhandho avyakato. Cattāro khandhā siyā kusalā, siyā akusalā, siyā avyākatā.
Vibhaṅgappkaraṇaya, Bu.ja.sam, p. 318
It means Rūpakkhandha is totally in determine. But other four aggregates are divided in first
triplets. There the content of cattāro khandhā siyā kusalā is twenty one wholesome
consciousness and their associated mental formations.
• Siyā akusalā means well unwholesome consciousness and their associated mental formations.
• Siyā avyākatā means the thirty six resultant consciousness, twenty functional consciousness
and their associated mental formations.
62
02. Ayatana vibhaṅga – Analysis of bases.
• This analysis discusses twelve bases. They are
• Cakkhāyatanaṃ- Chakkhuppasādarūpa – Eye sensitivity,
• Rūpāyatanaṃ - Vaṇṇarūpa - Visible form,
• Sotāyatanaṃ - sotappasādarūpa - ear sensitivity,
• Saddāyatanaṃ - Saddarūpa - sound
• Ghānāyatanaṃ - Ghānāppasādarūpa - Nose sensitivity
• Gandhāyatanaṃ - Gandharūpa -smell
• Jivhāyatanaṃ - Jivhappasādarūpa – Tongue sensitivity
• Rasāyatanaṃ - Rasarūpa – atste
• Kāyāyatanaṃ - Kāyappasārūpa – Body sensitivity
• Phoṭṭhabbāyatanaṃ - Paṭhavi, tejo, Vāya the three elements which become tangibility,
• Manāyatanaṃ, - eighty nine consciousness.
• Dhammāyatanaṃ – 52 mental formation, 16 sublte forms Sukhuma rūpa) Nibbāna
63
• It also has got the three method of analyzing.
01. Suttantabhājanī 02. Abhidhammabhājanī 03. Pañhāpuccha
Suttantabhājanīya- Classification of Suttanta
• A classification of Suttanta of this analyses is not a long one. It just has a uddesa and a short
niddesa (exposition)
• Uddesa ( outline)
• Dvādasāyatanāni – cakkhāyatanaṃ, rūpāyatanaṃ, sotāyatanaṃ, saddāyatanaṃ,
ghānāyatanaṃ, gandhāyatanaṃ, jivhāyatanaṃ, rasāyatanaṃ, kāyāyatanaṃ,
phoṭṭhabbāyatanaṃ, manāyatanaṃ, dhammāyatanaṃ.
Vibhaṅgappkaraṇaya, Bu.ja.sam, p. 124
• The twelve bases are the eye base, visible base, ear base, audible base, nose base, odorous base,
tongue base, sapib base , body base, tangible base, mind base, ideational base.
• When we study this outline it seems that the order of bases has made up as every object base
comes after its internal base which it is object to.
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• So the order is made up according to the six doors of cognitive possesses and there
objects.
• Cakkhuviññāṇavīthipariyāpannassa hi viññāṇakāyassa cakkhāyatanameva
uppattidvāraṃ, rūpāyatanameva dvārammaṇaṃ. Tathā itarāni itaresaṃ. Chaṭṭhassa
pana bhavaṅgamanasaṅkhāto manāyatanekadesova uppattidvāraṃ, asādhāraṇañca
dhammāyatanaṃ ārammaṇanti. Iti channaṃ viññāṇakāyānaṃ
uppattidvārārammaṇavavatthānato dvādasa vuttānīti. Evamettha ‘tāvatvato’
viññātabbo vinicchayo.
Sammohavinodanī, hemu, p. 33
• So it is supportive to emphasis the arising of cognitive processes under the mutual
relation ship of cause and effect. Arising of cognition due to the origination .

65
Niddesa (exposition)
Cakkhuṃ aniccaṃ dukkhaṃ anattā vipariṇāmadhammaṃ. Rūpā aniccā dukkhā anattā
vipariṇāmadhammā……………….. Mano anicco dukkho anattā vipariṇāmadhammo.
Dhammā aniccā dukkhā anattā vipariṇāmadhammā.
Vibhaṅgappakaraṇaya ; Bjs , p, 124
The eye is impermanent, suffering with soul, a changeable thing. Visible object are
impermanent, suffering with soul, changeable things.
The mind is impermanent, suffering without soul, a changeable . Ideational object are
impermanent, suffering without soul, changeable things

66
Here, the exposition is built up to show how twelve bases should be seen according to
insight meditation.
Idāni tesaṃ vipassitabbākāraṃ dassetuṃ cakkhuṃ aniccantiādi āraddhaṃ.
Sammohavinodanī, hemu, p, 34
So, when the bases are object to vipassanā meditation supra mundane phenomena should not
be taken so just twenty one mundane consciousness are taken as manāyatana and mental
formation which are associated with those consciousness and sixteen subtle forms are taken.
Abhidhammabhājanīya - Abhidhammabhājanī also discuss twelve bases. But it order of
outline is different.
Dvādasāyatanāni – cakkhāyatanaṃ, sotāyatanaṃ, ghānāyatanaṃ, jivhāyatanaṃ,
kāyāyatanaṃ, manāyatanaṃ, rūpāyatanaṃ, saddāyatanaṃ, gandhāyatanaṃ,
rasāyatanaṃ, phoṭṭhabbāyatanaṃ, dhammāyatanaṃ.
Vibhaṅgappakaraṇaya, Bujasam, p. 124

67
• Here the differences are
1. the order, 02. The content,
• Here, the order has made up by naming internal bases first and then the external and
objective bases. There is no only insight meditation based exposition in
Abhidhammabhājanī. So supremundane consciousness, there associated mental formations
and nibbana are also included here. It also has a outline (uddesa)and a exposition (niddesa).
All material bases are described according to rūpakkhanda of
Dhammasaṅgaṇīppakaraṇa.
• Manāyatana is described according to viññāṇakkhanda of Abhidhammabhājanīya of
previous analysis. Dhammāyatana has got three parts.
1. Cetasika, 02. subtle forms (sukhuma rūpa), 03. Nibbāna
• Tattha katamaṃ dhammāyatanaṃ Vedanākkhandho, saññākkhandho,
saṅkhārakkhandho, yañca rūpaṃ anidassanaappaṭighaṃ dhammāyatanapariyāpannaṃ,
asaṅkhatā ca dhātu.
Vibhaṅgappakaraṇaya, Bujasam, p. 130
68
• Dhammāyatana has got fifty two mental formations. They can be divided in
Vedanākkhandha, saññākkhandha, and saṅkhārakkhandha, So they are described
according to Vedanākkhandha, saññākkhandha, and saṅkhārakkhandha, of last
analysis.
• Then the subtle forms which become Dhammāyatana are named as
Tattha katamaṃ rūpaṃ anidassanaappaṭighaṃ dhammāyatanapariyāpannaṃ
Itthindriyaṃ purisindriyaṃ..…pe….. kabaḷīkāro āhāro. Idaṃ vuccati rūpaṃ
anidassanaappaṭighaṃ dhammāyatanapariyāpannaṃ
vibhaṅgappakaranaya, Bujasam, p. 132

• Nibbana or asaṅkhata dhatu is mentioned thus

Tattha katamā asaṅkhatā dhātu Rāgakkhayo, dosakkhayo, mohakkhayo ayaṃ vuccati
asaṅkhatā dhātu
vibhaṅgappakaranaya, Bujasam, p. 132

69
Pañhāpucchaka (catechism)
There, it begins with an outline which is similar to Abhidhammabhājanīya from the
content but similar to the oreder of Suttantabhājanīya. Then the two hundreded and sixty
six ( 266) questions according triplets and couplets are given in short. Then the answers
are given.
As an example Dvādasannaṃ āyatanānaṃ kati kusalā, kati akusalā, kati abyākatā, -
(vibhaṅgappakaranaya, Bujasam, p. 132) Of the twelve bases how many are wholesome,
how many unwholesome, indetermined?
Dasāyatanā abyākatā. Dvāyatanā siyā kusalā, siyā akusalā, siyā abyākatā,-
(vibhaṅgappakaranaya, Bujasam, p. 132) There are ten bases which are in determined.
– cakkhāyatanaṃ, rūpāyatanaṃ, sotāyatanaṃ, saddāyatanaṃ, ghānāyatanaṃ,
gandhāyatanaṃ, jivhāyatanaṃ, rasāyatanaṃ, kāyāyatanaṃ, phoṭṭhabbāyatanaṃ,
manāyatanaṃ, dhammāyatanaṃ. (vibhaṅgappakaranaya, Bujasam, p. 132)

70
There are two bases which are wholesome, unwholesome and indetermined.
01. Siyā kusalā means- there are wholesome – (Manāyatana) mind base - Twenty
one wholesome consciousness
Dhammāyatana – ideational base - the thirty eight mental formations that are
associated with the consciousness give above.
02. Siyā Akusalā means – (Manāyatana) mind base - Twelve unwholesome
consciousness
Dhammāyatana – ideational base - the thirty seven mental formations that are
associated with the consciousness give above
03. Siyā Avyākatā means- (i) – (Manāyatana) mind base - thirty six resultant
consciousness and twenty functional consciousness.
Dhammāyatana – ideational base - the thirty eight mental formations that are
associated with the consciousness give above, twenty eight material forms.
Nibbāna.
The rest of the question are also answered in the same manner.

71
03. Analysis of Elements (Dhātuvibhaṅga)
There are eighteen elements according to Abhidhamma. They are discussed in
• 01. Suttantabhājanī 02. Abhidhammabhājanī, 03. Pañhāpuccha
The eighteen elements are

1.Cakkhudhātu- Chakkhuppasādarūpa – Eye 6. Gandhadhātu - Gandharūpa -smell

sensitivity,
2. Rūpadhātu - Vaṇṇarūpa - Visible form,
3.Sotadhātu – Sotappaasādarūpa- ear
sensitivity,
4. Saddadhātu – Saddarūpa - sound
5.Ghanadhātu - Ghānappasādarūpa -Nose
sensitivity
7. Jivhādhātu-- Jivhāppasādarūpa – Tongue
sensitivity
8. Rasadhātu - Rasa rūpa –atste
9.kāyadhātu- kāyāppasārūpa – Body
sensitivity
10. Phoṭṭhabbhadhātu- Paṭhavi, tejo, Vāya
the three elements which become tangibility,
manayatanam- eighty nine consciousness.
72
11. Cakkhuviññāṇadhātu- Eyeconsciousness element- (the two eye consciousness)
12. Sotaviññāṇadhātu- Earconsciousness element- (the two ear consciousness)
13. Gghānaviññāṇadhātu—Noseconsciousness element- (the two nose consciousness)
14. Jivhāviññāṇadhātu—tongue consciousness element- (the two tongue consciousness)
15. Kāyaviññāṇadhātu - body consciousness element- (the two boy consciousness)
16. Manodhātu- Mind element (the five door adverting consciousness
(Paññadvārāvajjana citta), + two receiving consciousness (saṃpaticchana yugalaṃ)
17. Manoviññānadhātu - Mind consciousness elements (the remaining seventy six
consciousness from eight nine consciousness)
18. Dhammadhātu - Ideational elements - 52 mental formation, 16 sublte forms (Sukhuma
rūpa )Nibbana

73
Suttanta Bhajaniya

Suttapiṭaka has presented some other methods which described elements .

Yadipi dhātusaṃyuttādīsu dhātunānattaṃ vo, bhikkhave, desessāmi, katamañca,
bhikkhave, dhātunānattaṃ. Cakkhudhātu ………… manoviññāṇadhātū’ti ādinā
aṭṭhārasa dhātuyo āgatā, tā pana abhidhamme ca āgatāti sādhāraṇattā aggahetvā
suttantesveva āgate tayo dhātuchakke gahetvā suttantabhājanīyaṃ vibhattanti
veditabbaṃ.
vibhaṅga mūlaṭīkā, mynmar, p. 42
That theory is only available in Suttapiṭaka. So Suttantabhājanī mentions that method as
its out line.
Therefore, the Suttantabhājanī of Dhātuvibhaṅga has no out line which is similar to the
out lines of Abhidhammabhājanīya and Pañhāpucchaka.
There are three sections in Suttantabhājanī and each one tells about six elements which are
different from one another.

74
 Section – 01
Cha dhātuyo: Pathavīdhātu, Āpodhātu, Tejodhātu, Vāyodhātu, Ākāsadhātu,
Viññāṇadhātu.
Pathavīdhātu - earth element, Āpodhātu,- water element, Tejodhātu – fire element ,
Vāyodhātu - air element, Ākāsadhātu space element, Viññāṇadhātu.
- the eighty nine consciousness element

This outline is mentioned in Dhātuvibhaṅga sutta in Majjhimanikāya. – MN- 3- BJS- 498

Sammohavinodanī says that these six elements represent all eighteen elements given in
Abhidhamma. There when pathavī, thejo, vāyo elements are taken phoṭṭhabba dhātu is also
taken. Dhammadhātu is taken by mentioning Āpodhātu, and Ākāsadhātu. Viññāṇadhātu
represent manodhātu as well. The elements like Cakkhuviññāṇadhātu are already mentioned
in both Suttapiṭaka and Abhidhammapiṭaka. When they are discussed, there bases like
Cakkhudhātu and there, objects like Rūpadhātu are also mentioned. The mentioning seven
elements of mind mentions Dhammadhātu as well. Because the mental formation which are
associated with them are included there.

75
• Iti imāsu chasu dhātūsu pariggahitāsu aṭṭhārasa dhātuyo pariggahitāva honti. Kathaṃ
Pathavītejovāyodhātuggahaṇena tāva phoṭṭhabbadhātu gahitāva hoti,
āpodhātuākāsadhātuggahaṇena dhammadhātu, viññāṇadhātuggahaṇena tassā
purecārikapacchācārikattā manodhātu gahitāva hoti. Cakkhuviññāṇadhātuādayo
sutte āgatā eva. Sesā nava āharitvā dassetabbā. Cakkhuviññāṇadhātuggahaṇena hi
tassā nissayabhūtā cakkhudhātu, ārammaṇabhūtā rūpadhātu ca gahitāva honti. Evaṃ
sotaviññāṇadhātuādiggahaṇena sotadhātuādayoti aṭṭhārasāpi gahitāva honti.
Sammohavinodanī, Vibhaṅgaṭṭhakatā - hemu- p.51

76
 Section – 02

cha dhātuyo: Sukhadhātu, Dukkhadhātu, Somanassadhātu, Domanassadhātu,

Upekkhādhātu, Avijjādhātu.
Sukhadhātu – the pleasant feeling based on body sensitivity,
Dukkhadhātu - the unpleasant feeling based on body sensitivity,
Somanassadhātu - the pleasant feeling associated with sixty two (62)consciousness
belong to mind consciousness elements,
Domanassadhātu, the unpleasant feeling associated with two (2)hate rooted
consciousness
Upekkhādhātu – the natural feeling which is associated with fifty five (55) consciousness
which are the remains from the consciousness given above
Avijjādhātu - the delution is called here avijjā dhātu.
These six elements should also be described by dividing in eighteen elements as
described above.

77
 Section – 03
cha dhātuyo: kāmadhātu, vyāpādadhātu, vihiṃsādhātu, nekkhammadhātu, abyāpādadhātu,
avihiṃsādhātu
Kāmadhātu - initial application which is associated with desire.
Vyāpādadhātu, - The initial application which is application with ill will.
Vihiṃsādhātu – the initial application which is associated with cruelty
Nekkhammadhātu – the initial application which is associated with renunciation
Avyāpādadhātu, – the initial application which is associated with absence of ill will
Avihiṃsādhātu – the initial application which is associated with absence 0f cruelty.

These six elements should also be described by dividing in eighteen elements as described above.
Each section has an exposition part to describe the elements given in out line.

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 Abhidhammabhājanīya
The out line of Abhidhammabhājanīya
Aṭṭhārasa dhātuyo: cakkhudhātu, rūpadhātu, cakkhuviññāṇadhātu, sotadhātu, saddadhātu,
sotaviññāṇadhātu, ghānadhātu, gandhadhātu, ghānaviññāṇadhātu, jivhādhātu, rasadhātu,
jivhāviññāṇadhātu, kāyadhātu, phoṭṭhabbadhātu, kāyaviññāṇadhātu, manodhātu, dhammadhātu,
manoviññāṇadhātu.
The contend of these eighteen is given above. The exposition of Abhidhammabhājanī explains one by
one. There, the material elements are describe according to rūpakhandha of Dhammasaṅgaṇī.
Consciousness elements like Cakkhuviññāṇadhātu are also similar to the description in
Dhammasaṅgaṇī.
But the exposition of mind element (manodhātu) and mind consciousness elements
(manoviññānadhātu) very important because they are based to the teaching of cognitive process. Ex.
Tattha katamā manodhātu: Cakkhuviññāṇadhātuyā uppajjitvā niruddhasamanantarā uppajjati
cittaṃ mano mānasaṃ hadayaṃ paṇḍaraṃ mano manāyatanaṃ manindriyaṃ viññāṇaṃ
viññāṇakkhandho tajjāmanodhātu sotaviññāṇadhātuyā…….. sabbadhammesu vā pana
paṭhamasamannāhāro uppajjati cittaṃ mano mānasaṃ……….. ayaṃ vuccati manodhātu.
This exposition tells what is the consciousness arises before the Cakkhuviññāṇa and as the first
cognition (citta) of the cognitive process. Then what arises after the Cakkhuviññāṇa like elements as
well. 35
Then the exposition of manoviññāna dhatu describes what arises after the next consciousness to
Cakkhuviññāṇa like elements in a cognitive process in summery.
The description about dhammadhātu is similer to the exposition of dhammāyatana.
Panhacchaka (catechism)
The outline of catechism is similar to the outline of Abhidhammabhājanī.
then the two hundredal and sixty six (266) questions from triplets and couplets are given. They
followed by the answers for them. As an example solasa dhātuyo abyākatā. Dve dhātuyo siyā kusalā.
siyā akusalā. siyā abyākatā.
solasā dhātuyo abyākatā - : cakkhudhātu, rūpadhātu, cakkhuviññāṇadhātu, sotadhātu,
saddadhātu, sotaviññāṇadhātu, ghānadhātu, gandhadhātu, ghānaviññāṇadhātu,
jivhādhātu, rasadhātu, jivhāviññāṇadhātu, kāyadhātu, phoṭṭhabbadhātu,
kāyaviññāṇadhātu, , manodhātu,
Dve dhātuyo - dhammadhātu, manoviññāṇadhātu

80
Section – 04
Aṭṭhārasa dhātuyo : cakkhudhātu, rūpadhātu, cakkhuviññāṇadhātu, sotadhātu, saddadhātu,
sotaviññāṇadhātu, ghānadhātu, gandhadhātu, ghānaviññāṇadhātu, jivhādhātu, rasadhātu,
jivhāviññāṇadhātu, kāyadhātu, phoṭṭhabbadhātu, kāyaviññāṇadhātu, manodhātu, dhammadhātu,
manoviññāṇadhātu.
1. Siyā kusalā means- there are wholesome - (Manoviññāṇadhātu)
2. mind consciousness elements - Twenty one wholesome consciousness
Dhammadhātu – ideational elements - the thirty eight mental formations that are associated with
the consciousness given above.
02. Siyā Akusalā means- (Manoviññāṇadhātu) mind consciousness elements - Twelve
unwholesome consciousness
Dhammadhātu – ideational elements - the twenty seven mental formations that are associated
with the consciousness given above
03. Siyā Abyākatā means- (i)- (Manoviññāṇadhātu) mind consciousness elements - thirty six
resultant consciousness and twenty functional consciousness.
Dhammadhātu – ideational elements - the thirty eight mental formations that are associated with
the consciousness given above, twenty eight material forms. Nibbāna.
The rest of the question are also answered in the same manner.
End of Dhātuvibhaṅga 81
04. Saccavibhaṅga
Here, four types of truths are analyzed in Suttantabhājanī, Abhidhammabhājanī and
Pañhāpucchaka Suttantabhājanī analyzes the four noble truths (Cattāri
ariyasaccāni) and Abhidhammabhājanī analyzes the four fold truths (Cattāri
ariyasaccāni) Though, they seems alike there are differences between cattari
ariyasaccāni and catu sacca. Where ever the Buddha discussed the four fold truths
with the adjective of ariya (noble), only craving has been mention as the cause for
suffering. When the Buddha discusses only the fold truths other phenomena like rest
of the defilements etc are also mention as the cause of suffering. Some other changes
are also happened according to that difference. The suttantabhajani discusses the four
noble truth and Abhidhammabhājanīya discusses four fold truths.

82
1. Suttantabhājanīya - Suttanta classification
This is mainly divided into two section.
1. Uddesa – outline 02. Niddesa – Exposition
2. Uddesa – Outline
Cattāri ariyasaccāni – dukkhaṃ ariyasaccaṃ, dukkhasamudayaṃ ariyasaccaṃ, dukkhanirodhaṃ
ariyasaccaṃ, dukkhanirodhagāminī paṭipadā ariyasaccaṃ.
Vibhaṅgappakaraṇa – 01, Bujasam, 182- PTS 99
The four noble truths are the noble truth of suffering, the noble truth of the cause of suffering, the noble truth
of cessation of suffering, the noble truth of way leading to cessation of suffering.
02. Niddesa – Exposition
The first paragraph of it explains what suffering is by naming types of suffering what we experience.
Tattha katamaṃ dukkhaṃ ariyasaccaṃ? Jātipi dukkhā, jarāpi dukkhā, maraṇampi dukkhaṃ,
sokaparidevadukkhadomanassupāyāsāpi dukkhā, appiyehi sampayogo dukkho, piyehi vippayogo dukkho, yaṃ
picchaṃ na labhati tampi dukkhaṃ, saṃkhittena pañcupādānakkhandhā dukkhā.
Vibhaṅgappakaraṇa – 01, Bujasam, 182 - PTS 99
Therein what is the noble truth of suffering birth is suffering; aging is suffering; death is suffering; sarrow
lamentation physical pain, mental pain, despair of suvffering, association with the dislike is the suffering
separation from the life is suffering; not to get what one wishes that also is suffering; in brief the five aggregate
( as object of the attachment) are suffering.
Then each suffering are described in order.
83
Samudayaṃ ariyasacca -
Tattha katamaṃ dukkhasamudayaṃ ariyasaccaṃ - Yāyaṃ taṇhā ponobhavikā
nandirāgasahagatā tatratatrābhinandinī, seyyathidaṃ kāmataṇhā, bhavataṇhā,
vibhavataṇhā.
therein, what is the noble truth of the cause of suffering ? That creaving which is cause
of becoming again is accompanied by fascinate lust, is strong passion for this and that.
For example; creaving four sense pleasure, creaving for becoming, creaving for non
becoming,
Vibhaṅgappakaraṇa – 01, Bujasam, 186- PTS 101
Then is is described how creaving arises
Dukkhanirodhaṃ ariyasaccaṃ -
Tattha katamaṃ dukkhanirodhaṃ ariyasaccaṃ - Yo tassāyeva taṇhāya
asesavirāganirodho cāgo paṭinissaggo mutti anālayo.
Vibhaṅgappakaraṇa– 01, Bujasam, 188- PTS 103

84
Therein what is the noble truth of the cessation of suffering? That which is the entire
dispassionate cessation of suffering, the forsaking of, the discarding of, the freedom
from, the none attachment to that same craving.
Then it describes the cessation of all types of craving that describes under the second
noble truths.
dukkhanirodhagāminī paṭipadā ariyasacca -
Tattha katamaṃ dukkhanirodhagāminī paṭipadā ariyasaccaṃ? Ayameva ariyo
aṭṭhaṅgiko maggo, seyyathidaṃ – sammādiṭṭhi, sammāsaṅkappo, sammāvācā,
sammākammanto, sammāājīvo, sammāvāyāmo, sammāsati, sammāsamādhi.
Vibhaṅgappakaraṇa– 01, Bujasam, 192- PTS 104

Therein what is the noble truth of the way leading to the cessation of suffering? Only
this noble eight fold constituent path. Namely:- right view, right thought, right speech,
right action, right livelihood, right effort, rightmindfulness, right concentration.
Then, each constituent is described in short and in order.

85
 Abhidhammabhājanīya
Here, the four fold truths are described with no remains. It means, when only
craving is name as the cause of suffering it does not cover the entire phenomena
• phenomena,
which become the thethree
causewholesome roots thatof aresuffering.
for the continuity objects So
of the
in
Abhidhammabhājanīya,
defilements, the remainingthe rest wholesome
of defilements, the rest of
phenomena that unwholesome
are object of
the defilements are also name as the cause of suffering. It means not
only craving but even wholesome phenomena which are objects of
defilements are also cause for rebirth. None of rebirth is cessation of
suffering. All kind of rebirth are suffering. So, even mundane
wholesome phenomena caused for the arising of suffering.
Suttantabhajani just mentions the main cause of suffering. So it is not a
perfect analyzes. Abhidhammabhājanīya mentions the rest of causes.
So it is a perfect analysis.
86
The order of presenting the truths is also different in abhidhammabhajani. It starts with
the truth of cause of suffering. Then suffering, the cessation of suffering and the path.
There are five divisions of describing dukkha samudaya sacca. Nirodha sacca also
becomes five fold as cessation of five fold craving. Magga sacca as three main divisions

1. Aṭṭhaṅgikavāra, - Eightfold
2. Pañcaṃgikavāra - fivefold
3. Sabbasaṃgāhikavāra. - all inclusive

87
As an example Aṭṭhaṅgikavāra is given below.

01. cattāri ariyasaccāni - dukkham dukkhasamudayo dukkhanirodho

dukkhanirodhagāmini patipadā.
Tattha katamo dukkhasamudayo - Taṇhā – ayaṃ vuccati dukkhasamudayo.

Tattha katamaṃ dukkhaṃ - Avasesā ca kilesā, avasesā ca akusalā dhammā, tīṇi ca

kusalamūlāni sāsavāni, avasesā ca sāsavā kusalā dhammā, sāsavā ca
kusalākusalānaṃ dhammānaṃ vipākā, ye ca dhammā kiriyā neva kusalā nākusalā
na ca kammavipākā, sabbañca rūpaṃ – idaṃ vuccati dukkhaṃ
Tattha katamo dukkhanirodho - Taṇhāya pahānaṃ ayaṃ vuccati dukkhanirodho

Vibhaṅgappakaraṇa 01, bujasam, p. 194, PTS 106

88
Tattha katamā dukkhanirodhagāminī paṭipadā? Idha bhikkhu yasmiṃ samaye
lokuttaraṃ jhānaṃ bhāveti niyyānikaṃ apacayagāmiṃ diṭṭhigatānaṃ pahānāya
paṭhamāya bhūmiyā pattiyā, vivicceva kāmehi…pe… paṭhamaṃ jhānaṃ
upasampajja viharati dukkhapaṭipadaṃ dandhābhiññaṃ, tasmiṃ samaye
aṭṭhaṅgiko maggo hoti sammādiṭṭhi…pe… sammāsamādhi.

Tattha katamā sammādiṭṭhi - Yā paññā pajānanā………………

Tattha katamo sammāsamādhi - Yā cittassa ṭhiti saṇṭhiti…pe… sammāsamādhi

samādhisambojjhaṅgo maggaṅgaṃ maggapariyāpannaṃ ayaṃ vuccati
sammāsamādhi Ayaṃ vuccati dukkhanirodhagāminī paṭipadā. Avasesā dhammā
dukkhanirodhagāminiyā paṭipadāya sampayuttā.

Vibhaṅgappakaraṇa 01, bujasam, p. 194, PTS 106

89
 01. The four truths are suffering, the cause of
suffering, the cessation of suffering, the way
Therein, what is the cause of suffering, craving. This is called the cause of suffering.
leading
Therein, to ?the
what is suffering The remaining defilements, the remaining unwholesome phenomena , the three
wholesome roots that are objects of the defilements, the remaining wholesome states that are objects of the
cessation
defilements the resistanceof suffering,
of wholesome and unwholesome phenomena that are objects of the defilements
what ever inoperative phenomena there neither good nor bad no the resistance of action and all material
qualities. This is all suffering.

Therein, what is the cessation of the suffering? The abandoning of craving this is called cessation of suffering.

Therein, what is the way leading to the cessation of suffering. Herein, at the time when a bhikkhu develops
supra mundane jhāna tending to release dispersive of continuing rebirth and death; he, for the abandoning of
wrong view for the entering of the first stage, aloof from sense pleasures ------- attains and dwells in the first
jhāna that is hard practice and knowledge slowly acquired; at that time there is the eight constituent path right
view--- right concentration.-----there in what is right view ? That which is wisdom, understanding --- there in
what is right concentration ? That which is stability of consciousness steadfastness, ---- right concentration,
concentration – enlightenment – factor, path constituent, included in the path. This is called right
concentration. this is called the way leading to the cessation of suffering; (as also are) the remaining
phenomena associated with the way leading to the cessation of suffering. 46
02. Tattha katamo dukkhasamudayo - Taṇhā ca avasesā ca kilesā ayaṃ vuccati
dukkhasamudayo
Tattha katamaṃ dukkhaṃ - Avasesā ca akusalā dhammā, tīṇi ca kusalamūlāni
sāsavāni, avasesā ca sāsavā kusalā dhammā, sāsavā ca kusalākusalānaṃ
dhammānaṃ vipākā, ye ca dhammā kiriyā neva kusalā nākusalā na ca
kammavipākā, sabbañca rūpaṃ idaṃ vuccati dukkhaṃ
Tattha katamo dukkhanirodho - Taṇhāya ca, avasesānañca kilesānaṃ pahānaṃ ayaṃ
vuccati dukkhanirodho.
Tattha katamā dukkhanirodhagāminī paṭipadā - Idha bhikkhu yasmiṃ samaye
lokuttaraṃ jhānaṃ bhāveti niyyānikaṃ apacayagāmiṃ diṭṭhigatānaṃ pahānāya
paṭhamāya bhūmiyā pattiyā, vivicceva kāmehi…
Vibhaṅgappakaraṇa 01, bujasam, p. 196, PTS 10

Therein, what is the cause of suffering ? Craving and the remaining defilements. This is
called the cause of suffering.
91
Therein, what is suffering ? the remaining unwholesome phenomena , the three wholesome
roots that are objects of the defilements, the remaining wholesome states that are objects of the
defilements the resistance of wholesome and unwholesome phenomena that are objects of the
defilements what ever inoperative phenomena there neither good nor bad no the resultants of
action and all material qualities. This is all suffering.

Therein, what is the cessation of the suffering? The abandoning of craving and the remaining
defilements. This is called cessation of suffering.

Therein, what is the way leading to the cessation of suffering. Herein, at the time when a
bhikkhu develops supra mundane jhāna tending to release dispersive of continuing rebirth and
death; he, for the abandoning of wrong view for the entering of the first stage, aloof from sense
pleasures ………………….there in what is right concentration ? That which is stability of
consciousness steadfastness,………..right concentration, concentration - enlightenment - factor,
path constituent, included in the path. This is called right concentration. this is called the way
leading to the cessation of suffering; (as also are) the remaining phenomena associated with the
way leading to the cessation of suffering.
92
03. Tattha katamo dukkhasamudayo - Taṇhā ca avasesā ca kilesā, avasesā ca akusalā
dhammā ayaṃ vuccati dukkhasamudayo.

Tattha katamaṃ dukkhaṃ - Tīṇi ca kusalamūlāni sāsavāni, avasesā ca sāsavā kusalā

dhammā, sāsavā ca kusalākusalānaṃ dhammānaṃ vipākā, ye ca dhammā kiriyā neva
kusalā nākusalā na ca kammavipākā, sabbañca rūpaṃ idaṃ vuccati dukkhaṃ

Tattha katamo dukkhanirodho - Taṇhāya ca, avasesānañca kilesānaṃ, avasesānañca

akusalānaṃ dhammānaṃ pahānaṃ –- ayaṃ vuccati dukkhanirodho

Tattha katamā dukkhanirodhagāminī paṭipadā? Idha bhikkhu yasmiṃ samaye lokuttaraṃ

jhānaṃ bhāveti niyyānikaṃ apacayagāmiṃ diṭṭhigatānaṃ pahānāya paṭhamāya bhūmiyā
pattiyā vivicceva kāmehi…

Vibhaṅgappakaraṇa 01, bujasam, p. 196, PTS 10

93
Therein, what is the cause of suffering ? Craving and the remaining defilements,
the remaining unwholesome phenomena; This is called the cause of suffering.

Therein, what is suffering ? the three wholesome roots that are objects of the
defilements, the remaining wholesome states that are objects of the defilements
the resultants of wholesome and unwholesome phenomena that are objects of the
defilements what ever inoperative phenomena there neither good nor bad no the
resistance of action and all material qualities. This is all suffering.

Therein, what is the cessation of the suffering ? The abandoning of craving and
the remaining defilements and the remaining unwholesome phenomena. This is
called cessation of suffering.

94
Therein, what is the way leading to the cessation of suffering. Herein, at the time
when a bhikkhu develops supra mundane jhana tending to release dispersive of
continuing rebirth and death; he, for the abandoning of wrong view for the
entering of the first stage, aloof from sense pleasures
………………………….there in what is right concentration ? That which is
stability of consciousness steadfastness,…………………right concentration,
concentration – enlightenment – factor, path constituent, included in the path.
This is called right concentration. this is called the way leading to the cessation
of suffering; (as also are) the remaining phenomena associated with the way
leading to the cessation of suffering.

95
04. Tattha katamo dukkhasamudayo - Taṇhā ca avasesā ca kilesā, avasesā ca akusalā
dhammā, tīṇi ca kusalamūlāni sāsavāni ayaṃ vuccati dukkhasamudayo

Tattha katamaṃ dukkhaṃ - Avasesā ca sāsavā kusalā dhammā, sāsavā ca

kusalākusalānaṃ dhammānaṃ vipākā, ye ca dhammā kiriyā neva kusalā nākusalā na ca
kammavipākā, sabbañca rūpaṃ idaṃ vuccati dukkhaṃ.

Tattha katamo dukkhanirodho - Taṇhāya ca, avasesānañca kilesānaṃ, avasesānañca

akusalānaṃ dhammānaṃ, tiṇṇañca kusalamūlānaṃ sāsavānaṃ pahānaṃ ayaṃ vuccati
dukkhanirodho

Tattha katamā dukkhanirodhagāminī paṭipadā - Idha bhikkhu yasmiṃ samaye

lokuttaraṃ jhānaṃ bhāveti niyyānikaṃ apacayagāmiṃ diṭṭhigatānaṃ pahānāya
paṭhamāya bhūmiyā pattiyā vivicceva kāmehi

Vibhaṅgappakaraṇa 01, bujasam, p. 196, PTS 10

96
Therein, what is the cause of suffering? Craving and the remaining defilements, the
remaining unwholesome phenomena, the three wholesome roots that are objects of
the defilements, This is called the cause of suffering.

Therein, what is suffering ? the remaining wholesome states that are objects of the
defilements the resultants of wholesome and unwholesome phenomena that are
objects of the defilements what ever inoperative phenomena there neither good nor
bad no the resistance of action and all material qualities. This is all suffering.

Therein, what is the cessation of the suffering? The abandoning of craving and the
remaining defilements and the remaining unwholesome phenomena and the three
wholesome roots that are objects of the defilements, This is called cessation of
suffering.

97
Therein, what is the way leading to the cessation of suffering. Herein, at the time when a
bhikkhu develops supra mundane jhāna tending to release dispersive of continuing rebirth
and death; he, for the abandoning of wrong view for the entering of the first stage, aloof
from sense pleasures ……………………………..there in what is right concentration ? That which is
stability of consciousness steadfastness,…………………….. right concentration, concentration –
enlightenment – factor, path constituent, included in the path. This is called right
concentration. this is called the way leading to the cessation of suffering; (as also are) the
remaining phenomena associated with the way leading to the cessation of suffering.

98
05. Tattha katamo dukkhasamudayo - Taṇhā ca, avasesā ca kilesā, avasesā ca akusalā
dhammā, tīṇi ca kusalamūlāni sāsavāni, avasesā ca sāsavā kusalā dhammā ayaṃ vuccati
dukkhasamudayo.

Tattha katamaṃ dukkhaṃ - Sāsavā kusalākusalānaṃ dhammānaṃ vipākā, ye ca

dhammā kiriyā neva kusalā nākusalā na ca kammavipākā, sabbañca rūpaṃ idaṃ vuccati
dukkhaṃ

Tattha katamo dukkhanirodho - Taṇhāya ca, avasesānañca kilesānaṃ, avasesānañca

akusalānaṃ dhammānaṃ, tiṇṇañca kusalamūlānaṃ sāsavānaṃ, avasesānañca
sāsavānaṃ kusalānaṃ dhammānaṃ pahānaṃ ayaṃ vuccati dukkhanirodho

Tattha katamā dukkhanirodhagāminī paṭipadā - Idha bhikkhu yasmiṃ samaye

lokuttaraṃ jhānaṃ bhāveti niyyānikaṃ apacayagāmiṃ diṭṭhigatānaṃ pahānāya
paṭhamāya bhūmiyā pattiyā, vivicceva kāmehi………………

Vibhaṅgappakaraṇa 01, bujasam, p. 198,

99
Therein, what is the cause of suffering ? Craving and the remaining defilements, the remaining
unwholesome phenomena, the three wholesome roots that are objects of the defilements, the
remaining wholesome states that are objects of the defilements. This is called the cause of
suffering.

Therein, what is suffering ? the resultants of wholesome and unwholesome phenomena that are
objects of the defilements what ever inoperative phenomena there neither good nor bad no the
resistance of action and all material qualities. This is all suffering.

Therein, what is the cessation of the suffering? The abandoning of craving and the remaining
defilements and the remaining unwholesome phenomena and the three wholesome roots that are
objects of the defilements. And the remaining wholesome states that are object of defilements. This
is called cessation of suffering.

100
Therein, what is the way leading to the cessation of suffering. Herein, at the time
when a bhikkhu develops supra mundane jhāna tending to release dispersive of
continuing rebirth and death; he, for the abandoning of wrong view for the entering
of the first stage, aloof from sense pleasures ………………………..there in what is
right concentration? That which is stability of consciousness
steadfastness,…………….right concentration, concentration – enlightenment –
factor, path constituent, included in the path. This is called right concentration. this is
called the way leading to the cessation of suffering; (as also are) the remaining
phenomena associated with the way leading to the cessation of suffering.

101
pañcaṅgikavāra
There are five terms here as well. There, the cause of suffering, suffering and
cessation of suffering are changed in similar order to the first five, the difference
is the way leading to the cessation of suffering. There only right view, right
thought, right effort, right mindfulness and right concentration are given as the
constituent of the path in each term.

Sabbasaṅgāhikavāra
there the structure is same. The difference is the way leading to cessation
of suffering. There. all associated phenomena of supramundane wholesome
consciousness are named as the path.

102
Extension of the given three main terms and fifteen divisions.

……………pañcasu koṭṭhāsesu paṭhamakoṭṭhāse tāva sotāpattimagge jhānābhinivese

suddhikapaṭipadā, suddhikasuññatā, suññatapaṭipadā, suddhikaappaṇihitaṃ,
appaṇihitapaṭipadāti imesu pañcasu vāresu dvinnaṃ dvinnaṃ
catukkapañcakanayānaṃ vasena dasa nayā honti. Evaṃ sesesupīti vīsatiyā
abhinivesesu dve nayasatāni. Tāni catūhi adhipatīhi catugguṇitāni aṭṭha. Iti
suddhikāni dve sādhipatī aṭṭhāti sabbampi nayasahassaṃ hoti. Yathā ca
sotāpattimagge, evaṃ sesamaggesupīti cattāri nayasahassāni honti. Yathā ca
paṭhamakoṭṭhāse cattāri, evaṃ sesesupīti aṭṭhaṅgikavāre pañcasu koṭṭhāsesu vīsati
nayasahassāni honti. Tathā pañcaṅgikavāre sabbasaṅgāhikavāre cāti sabbānipi saṭṭhi
nayasahassāni satthārā vibhattāni. Pāḷi pana saṅkhepena āgatā. Evamidaṃ
tividhamahāvāraṃ pañcadasakoṭṭhāsaṃ saṭṭhinayasahassapaṭimaṇḍitaṃ
abhidhammabhājanīyaṃ nāma niddiṭṭhanti veditabbaṃ

Sammohavinodanī, hemu, p. 86, PTS 123

103
Herein. as regards the five constituents of the eightfold section beginning with
(i)taṇhāya ca (ii) avasesānañca kilesānaṃ pahānaṃ (the abandoning of
craving and the remaining defimemts ) : firstly in respect of the first constituent
in the laying to heart of jhāna in the Stream Entry path
the five sections, namely,
(1) Simple Way.
(2) Simple Void,
(3) Void Way,
(4) Simple Desireless and
(5) Desireless Way ,
being each counted twice on account of the (jhāna) tetrad and (jhāna) pentad methods,
there are ten methods. So also
in the case of the rest; thus in the twenty layings to heart .
104
 There are thus two hundred methods. These being multiplied four fold by the
four predominance (adhipati) are eight hundred ;
and the two (hundred) simple plus eight (hundred) with the predominances
make one thousand methods. And as in respect of the path of Stream Entry so
also in respect of the other [three paths, thus there are four thousand methods.
And as in respect of the first
portion (koṭṭhasā) there are four, so also in respect of the others; thus in
respect of the five portions in the eightfold section there are twenty thousand
methods. Likewise in the fivefold section and the all-inclusive section: thus in
all sixty thousand methods have been classified by the Buddha. But the text is
an exposition in brief. Thus should this Abhidhamma Division be understood as
set forth with three main sections, fifteen constituents and adorned
with sixty thousand methods

105
Pañhāpucchaka
Cattāri ariyasaccāni – dukkhaṃ ariyasaccaṃ, dukkhasamudayaṃ ariyasaccaṃ,
dukkhanirodhaṃ ariyasaccaṃ, dukkhanirodhagāminī paṭipadā ariyasaccaṃ.
vibhaṅgappakaraṇa – 01, Bujasam, 202- PTS 112

The four noble truths are the noble truth of suffering, the noble truth of the cause of
suffering, the noble truth of cessation of suffering, the noble truth of way leading to
cessation of suffering.

This is the outline of Pañhāpucchaka (catechism )

then the two hundred sixty six (606) from triplets and couplets are given. They are
followed by the answers for them. As an example
Samudayasaccaṃ akusalaṃ. Maggasaccaṃ kusalaṃ. Nirodhasaccaṃ abyākataṃ.
Dukkhasaccaṃ siyā kusalaṃ, siyā akusalaṃ, siyā abyākataṃ.
vibhaṅgappakaraṇa – 01, Bujasam, 202- PTS 112

106
The truth of the cause is unwholesome. The truth of the path is wholesome. The truth of
the cessation is neither wholesome no unwholesome. The truth of suffering sometimes is
wholesome; sometimes is unwholesomes; sometimes is neither wholesome no
unwholesome.
Samudayasaccaṃ akusalaṃ - the cause of suffering is always unwholesome because
on the craving is the noble truths of cause of suffering.
Maggasaccaṃ kusalaṃ - The noble eightfold path which is associated with the four
fold supermundane wholesome consciousness are called the noble truth of the way
leading to the cessation of suffering. So, it is always wholesome.

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Nirodhasaccaṃ abyākataṃ - Nirodha sacca means the nibbāna. So it is an indetermined
ultimate truth.
Dukkhasaccaṃ siyā kusalaṃ, siyā akusalaṃ, siyā abyākataṃ.- The truth of suffering
some time is wholesome means
1. Seventeen mundane wholesome consciousness – (kāmāvacara 08, rūpāvaca 05,
arūpāvacara 04) and there associated thirty eight mental formation are
wholesome.
2. Siyā kusalaṃ– Some times is unwholesome means (01). twelve unwholesome
consciousness, Akusalā 12 citta. (02.) 26 associated mental formation of them
except craving which it self is in samudayaṃ ariyasaccaṃ are unwholesome.
3. Siyā abyākataṃ - sometime is neither wholesome nor unwholesome means
4. (01). thirty two resultant consciousness (vipāka cittas - 32): (02). twenty
functional consciousness, (20 kriya citta) (03). there thirty five mental formations.
04. 28 material phenomiana are neither wholesome nor unwholesome because
they indermind.
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