Vibhaṅghappakaraṇa

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• The second book of Abhidhammapiṭaka is vibhaṅga. vibhaṅga means classification or
analysis.
• What are classified (analyzed in vibhaṅga ?
01. Skhandha- aggregates-Khandha vibhaṅga
02. Āyatana – bases - Āyatana vibhaṅga
03. Dhātu – Elements – Dhātu vibhaṅga
04. Sacca- Truths – Sacca vibhaṅga
05. Indriya – Faculties – Indriya vibhaṅga
06. Paṭiccasamuppāda – Dependent origination. - Paṭiccasamuppāda vibhaṅga
07. Satipaṭṭhāna – The foundation of mind full ness. Satipaṭṭhāna vibhaṅga
08. Sammappadhāna- right striving - Sammappadhāna vibhaṅga
09. Iddhipāda- the bases of accomplishment – Iddhipāda vibhaṅga
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10. Bojjhaṅga – The enlightment of factors. – Bojjhaṅga vibhaṅga
11. Maggaṅga – the path constituents – Magga vibhaṅga
12. Jhāna vibhaṅga – absorptions –Jhānavibhaṅga
13. Appamaññā- the illimitable – 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.

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How are they analyzed. There are three methods used in vibhaṅga to analyze
them. They are
01. Suttantabhājani (suttanta classification)
02. Abhidhammabhājani (abhidhamma classification)
03. 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.

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• But some analyses has no three methods of analyzing due to different reasons.
01. Indriya vibhaṅga - Abhidhammabhājaniya and pañhāpucchaka only available in this
indriya vibhanga. 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

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02. Paṭicchasamuppāda vibhaṅga - there is no pañhapucchaka available in this analysis.
Pañhapucchaka described how ultimate phenomena which are discussed.
Abhidhammabhājani are divided in twenty two triplets and hundred couplets.
Paṭicchasamuppāda does not discussed about any ultimate phenomenon. It discussed
the interrelationship 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

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 03. Sikkhāpada vibhaṅgaya –Suttantabhājanī is not available. Because the five precepts which
are discussed 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 become
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.

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

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– This analysis has all three methods
1. Suttantabhājanīya - Suttantabhājanī and analysis each aggregates
by using relevant divisions.

i. Atīta - past, vii. Sukhuma - subtle,

ii. Ānāgata - future , viii. Hīna - inferior,
iii. paccuppanna - present, ix. Paṇīta - suferiar ,
iv. Ajjatta - internal, x. Dūra - distant,
v. Bāhira - external, xi. Santika - proximate,
vi. Oḷārika - gross,

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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

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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 mine, not me, not
my self.
This Suttantabhājani is a further description of them,
There are five recital in this analysis.

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02. 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
01. Dukamūlaka Mahāvāra - analysis based on couplets.
02. Tikamūlaka Mahāvāra - the analysis based on triplets.
03. Ubhatovaḍḍaka - the analysis which describes both triplets
and couplets.
04. Bahuvidha Vāra - the analysis which is described in different
ways.

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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

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As an example this is how Vedanākkhandha is analyzed here,
Dukamulaka mahavāra-
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

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• 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.

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• 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 (19 X 50
-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
only nineteen times. There the fitst time is called dutiyaduka paṭhama tika yogavāra.

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• 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.

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• 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.
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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 – taste
• 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
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• 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, sapid 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 .

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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

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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

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• Here the differences are
01. 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 supramundane 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.
01. 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
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• 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

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Pañhāpucchaka (catechism)
There, it begins with an outline which is similar to Abhidhammabhājanīya from the
content but similar to the order of Suttantabhājanīya. Then the two hindered 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)

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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.

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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
06. Gandhadhātu - Gandharūpa -smell
01. Cakkhudhātu- Chakkhuppasādarūpa – Eye
sensitivity, 07. Jivhādhātu-- Jivhāppasādarūpa – Tongue
sensitivity
02. Rūpadhātu - Vaṇṇarūpa - Visible form,
08. Rasadhātu - Rasa rūpa –taste
03. Sotadhātu – Sotappaasādarūpa- ear
sensitivity, 09. kāyadhātu- kāyāppasārūpa – Body
sensitivity
04. Saddadhātu – Saddarūpa - sound
10. Phoṭṭhabbhadhātu- Paṭhavi, tejo, Vāya
05. Ghanadhātu - Ghānappasādarūpa -Nose the three elements which become tangibility,
sensitivity manayatanam- eighty nine consciousness.
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11. Cakkhuviññāṇadhātu- Eye consciousness element- (the two eye consciousness)
12. Sotaviññāṇadhātu- Ear consciousness element- (the two ear consciousness)
13. Ghānaviññāṇadhātu—Nose consciousness element- (the two nose consciousness)
14. Jivhāviññāṇadhātu—tongue consciousness element- (the two tongue consciousness)
15. Kāyaviññāṇadhātu - body consciousness element- (the two body 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
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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.

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 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.

31
• 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

32
 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.

33
 Section – 03
cha dhātuyo: kāmadhātu, vyāpādadhātu, vihiṃsādhātu, nekkhammadhātu, abyāpādadhātu,
avihiṃsādhātu
Kāmadhātu - the 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.

34
 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

36
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 37
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.

38
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.
39
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

40
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.

41
 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
which become the cause for the continuity of suffering. So in
Abhidhammabhājanīya, the rest of defilements, the rest of unwholesome
phenomena, the three wholesome roots that are objects of the defilements, the
remaining wholesome phenomena that 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.

42
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

01. Aṭṭhaṅgikavāra, - Eightfold

02. Pañcaṃgikavāra - fivefold
03. Sabbasaṃgāhikavāra. - all inclusive

43
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

44
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

45
01. The four truths are suffering, the cause of suffering, the cessation of suffering, the way leading to the
cessation of suffering,
Therein, what is the cause of suffering, craving. This is called the cause of suffering.

Therein, 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
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 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.
47
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.
48
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

49
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.

50
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.

51
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

52
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.

53
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.

54
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,

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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.

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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.

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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.

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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

59
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 .
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 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

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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 (266) 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

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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 phenomena are neither wholesome nor unwholesome because they
undermined.
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04. Indriyavibhaṅga
Indriyavibhaṅga discusses the doctrine of faculties.(Indriya). There is no suttanta classification
in this analysis as the faculties are scattered in Suttapiṭaka. It means twenty two faculties, the total
number of faculties are not mention at one place in Suttapiṭaka. The doctrine of faculties emphasis the
individual master hood of twenty two phenomena in different fields. In this teaching is so much
supportive to reveal the rootlessness of a creator and an immortal soul. On the other hand it reveals that
the third characteristic of existence, anatta. The truth is there is no such a creator or an immortal soul
which dominates anything. But twenty two phenomena that act as faculties. The classification of those
faculties is called Indriya vibhaṅga.
Indriyaggahaṇaṃ pana kāmaṃ ete dhammā issarā viya sahajātadhammesu issariyaṃ ādhipaccaṃ
pavattenti, taṃ pana nesaṃ dhammasabhāvasiddhaṃ, na ettha kassaci vasībhāvo ‘‘suññā ete
avasavattino’’ti anattalakkhaṇassa sukhaggahaṇatthaṃ.
Visuddhimagga mahāṭīkā, mynmar 02, p. 85

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Abhidhammabhajaniya
Uddesa- outline

• Bāvīsatindriyāni – cakkhundriyaṃ, sotindriyaṃ, ghānindriyaṃ,

jivhindriyaṃ, kāyindriyaṃ, manindriyaṃ, itthindriyaṃ,
purisindriyaṃ, jīvitindriyaṃ, sukhindriyaṃ, dukkhindriyaṃ,
somanassindriyaṃ, domanassindriyaṃ, upekkhindriyaṃ,
saddhindriyaṃ, vīriyindriyaṃ satindriyaṃ, samādhindriyaṃ,
paññindriyaṃ, anaññātaññassāmītindriyaṃ, aññindriyaṃ,
aññātāvindriyaṃ.
Vibhaṅgappakaraṇa 01, Bujasam , p. 220. PTS 122

66
Cakkhundriyaṃ- Eye sensitivity
Sotindriyaṃ - ear sensitivity
Ghānindriyaṃ - Nosesensitivity
Jivhindriyaṃ - tangue sensitivity
Kāyindriyaṃ - Body sensitivity
Manindriyaṃ - mind sensitivity ( 89 consciousness)
Itthindriyaṃ- femininity
Purisindriyaṃ - Masculinity
Jīvitindriyaṃ - Mantal and physical life faculties
Sukhindriyaṃ- faculty of pleasure ( physical) ( the feeling which
is associated with wholesome resultant bodily
consciousness. )
Dukkhindriyaṃ - faculty of pain ( physical) (the feeling which is
associated with unwholesome resultant bodily
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consciousness.)
Somanassindriyaṃ– faculty of mental pleasure (the feeling which is associated with 62
consciousness which are associated with mental pleasure)
Domanassindriyaṃ- faculty of mental pain (the feeling which is associated with 2
consciousness which are associated with mental unpleasure or pain)
Upekkhindriyaṃ- Faculty of neutral feeling (the feeling which is associated with 55
consciousness which are associated with neutral feeling)
Saddhindriyaṃ, - faculty of faith (The faith which is associated with fifty nine
beautiful consciousness)
Viriyindriyaṃ - faculty of mental effort (The effort which is associated with seventy
three beautiful consciousness except rootless consciousness and
except ten eye consciousness like ten consciousness (dvi
pañcaviññāṇa) three mind element consciousness (mano dhātu
trikaya) three investigation consciousness (three santirana)
Satindriyaṃ - faculty of mindfulness (the mindfulness which is associated with
fifty nine beautiful consciousness (sobhana cittani -59)

68
Samādhindriyaṃ - faculty of concentration (concentration which is
associated as the faculty of concentration with 72
consciousness . The 72 consciousness which are
mention under viriya indriya except vicikiccā
sampayutta citta)
Paññindriyaṃ - faculty of wisdom – ( the wisdom which is associated with
forty seven (47) consciousness
Anaññātaññassāmītindriyaṃ - faculty of '' I am knowing the unknown) .
The wisdom which is associated with stream entry
consciousness)
Aññindriyaṃ - faculty of knowing – the wisdom which is associated with the
supramundane consciousness except stream entry and
fruit of Aranth. (sotāpanna phala citta and Arahat
phalasita)
Aññātāvindriyaṃ - faculty of one who as known fully. (the wisdom
associated with fruit consciousness of Arahanth.)
Vibhaṅgappakaraṇa 01, Bujasam , p. 220. PTS 122

69
Then each faculty is discussed one by one in the exposition.
Cakkhu indriya to kāya indriya are explained due to Dhammasaṅgaṇī. Manindriya is
explained due to description of viññāṇakkhandha of Abhidhammabhājanī in analysis
of aggregate.
Jīvitindriya has got two parts
01. Rūpa Jīvitindriya 02. Arūpa Jīvitindriya.
Rūpa Jīvitindriya is described in single manner to rūpakhanda of Dhammasaṅgaṇī
and Arūpa Jīvitindriya is described as as mental formation which is described in Citta
vibhatti. Both itthindriya and purisa indriya are explained like how the are explained
in Dhammasaṅgaṇī Sukha indriya to upekkhindriya represents different status of
feeling. They are explained individually as they are described in Dhammasangani with
their suitable consciousness.

Saddhindriya to Aññātāvindriyaṃ are mental formations. So they are explained due to

the description in Dhammasaṅgaṇī.
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Pañhāpucchaka

• As usually, this Pañhāpucchaka is also started with its outline. Then there
is the question part. There are two hundred and sixty six (266) questions in
short. Then answer part is available. As an example
Dasindriyā avyākatā. Domanassindriyaṃ akusalaṃ.
Anaññātaññassāmītindriyaṃ kusalaṃ. Cattārindriyā siyā kusalā, siyā
abyākatā. Cha indriyā siyā kusalā, siyā akusalā, siyā abyākatā.
• Dasindriyā avyākatā - cakkhundriya, sotindriya, ghānindriya, jivhindriya,
kāyindriya, itthindriya, purisindriya, sukhindriya, dukkhindriya,
aññātāvindriya.
(The first seven are called indetermind because they are rūpa, The last three
are in determind because they are results of wholesome consciousness,)

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Domanassa indriyaṃ akusalaṃ– unpleasant mental feeling is always unwholesome. Because it
only arises with two anger consciousness (domanassa sahagata paṭigha sampayutta citta) .
Anaññātaññassāmītindriyaṃ kusalaṃ means the wisdom which is associated with stream entry.
So it is also wholesome.
Cattāri indriyā – saddhindriyaṃ, satindriyaṃ, paññindriyaṃ, aññindriyaṃ
siyā kusalā saddhindriya and satindriya which is associated with 21 wholesome conscious is
also wholesome. paññindriya which is associated with seventeen wholesome consciousness is
also wholesome.
annindriya which is associated with three supremundane consciousness except stream entry.
siyā avyākatā – saddhindriya and satindriya which are associated with 21 resultant
consciousness with roots and 17 functional ( kriya) consciousness are indetermined. Pannindriya
which is associated with seventeen wisdom associated resultant consciousness and thirteen
wisdom associated functional consciousness is indetermined. aññindriya which is associated with
supra mundane resultant consciousness except consciousness of Arahanth is indetermined.
Cha indriyā - Manindriya, jīvitindriya, somanassindriya upekhindriya, vīriyindriya
samādhindriya.

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siyā kusalā - 21 wholesome consciousness which is called manindriya is wholesome.
Namajīvitindriya which is associated with wholesome consciousness given above is
wholesome. Upekkhindriya (neutral feeling) which is associated with thirteen
wholesome consciousness which are associated with that neutral feeling is wholesome.
Vīriyindriya and samādhindriya which are associated with twenty one wholesome
consciousness are wholesome.

siyā akusalā– twelve unwholesome consciousness which is manindriya here

unwholesome. Jīvitindriya which is associated with those twelve unwholesome
consciousness are unwholesome. Somanassindriya which is associated with four
unpleasant feeling associated unwholesome consciousness is unwholesome.
Upekkhindriya which is associated with six natural feeling associated unwholesome
consciousness is unwholesome. Viriyindriya which is associated with twelve
unwholesome consciousness is unwholesome. Samadhi indriya which is associated with
eleven unwholesome consciousness except doubt associated consciousness is
unwholesome.
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• siyā abyākatā - thirty six resultant consciousness (vipāka citta) and twenty
functional consciousness (kiriya citta) which is called manindriya is
indetermined. Arupa jivitindriya which is associated with fifty six
consciousness given above and Rupajivitindriya is indetermined. Somanassa
indriya which is associated with forty two present mental feeling associated
resultant consciousness and nine present feeling associated functional
consciousness is indetermined. Upekkhindriya (natural feeling) which is
associated with thirty seven natural feeling associated resultant consciousness
and eleven natural feeling associated consciousness is indetermined.
Vīriyindriya which is associated with twenty one resultant consciousness with
roots and nineteen functional consciousness except pañcadvārāvajjana is
indetermined. Samādhindriya which is associated with twenty one beautiful
resultant consciousness and nineteen functional consciousness
pañcadvārāvajjana is indetermind.

74