The Matrix from the Abstract Teaching

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The Triplets Matrix

[1] Wholesome thoughts,
Unwholesome thoughts,
Thoughts without consequences. Aṭṭhasālinī has this interesting explanation of this sequence: what has the characteristic of having faultless and pleasant result is wholesome, what has the characteristic of having faulty and painful result is unwholesome, what has the characteristic of no result is without consequence. For this meaning, see SED: á-vyākṛta, mfn. undeveloped, unexpounded... I follow the first meaning, but PED follows the second meaning and translates as unexplained, not decided, not declared, indeterminate and misses the point here.01

[2] Thoughts connected with pleasant feeling
Thoughts connected with painful feeling
Thoughts connected with neither painful nor pleasant feeling

[3] Thoughts with results
Thoughts that have resultant nature The Nikkhepakaṇḍa section of Dhammasaṅgaṇī paraphrases with vipākasabhāvadhammā; thoughts that by their own nature are resultant. 02
Thoughts that are neither results nor have resultant nature The Nikkhepakaṇḍa says this phrase means: whatever actions that are neither wholesome nor unwholesome, all form, and the element without processes (i.e. nibbāna).03

[4] Thoughts that are attached to and favourable to the attachments
Thoughts that are not attached to (but) are favourable to the attachments
Thoughts that are not attached to and are not favourable to the attachments

[5] Thoughts that are defiled and connected with the defilements
Thoughts that are not defiled (but) are connected with the defilements
Thoughts that are not defiled and are not connected with the defilements

[6] Thoughts that are with thinking and reflection
Thoughts that are without thinking (but) have reflection alone
Thoughts that are without thinking and without reflection

[7] Thoughts that are united with joyful interest
Thoughts that are united with pleasure
Thoughts that are united with equanimity

[8] Thoughts that are to be given up through vision (of the First Path) Aṭṭhasālinī: through vision means through the (vision of the) Path of Stream Entry.04
Thoughts that are to be given up through development (of the rest of the Paths) Aṭṭhasālinī: through development means through the (development of the) other three Paths.05
Thoughts that are to be given up neither through vision (of the First Path) nor through development (of the rest of the Paths)

[9] Thoughts that have roots that are to be given up through vision (of the First Path)
Thoughts that have roots that are to be given up through development (of the rest of the Paths)
Thoughts that have roots that are neither to be given up through vision (of the First Path) nor through development (of the rest of the Paths)

[10] Thoughts that go towards increase Aṭṭhasālinī: this is a name for the rolling on of destinations through the death relinking (consciousness). 06
Thoughts that go towards decrease Aṭṭhasālinī: this is a designation for the Noble Paths.07
Thoughts that go towards neither decrease nor increase

[11] Those in training Sekhā, those in training, are those on one or other of the Noble paths or fruitions, with the exception of Arahants, who are known as asekhā, those who are no longer in training; those who are neither in training nor no longer training are ordinary folk (puthujjanā) who have not attained the Paths or the Fruits.08
Those no longer in training
Those neither in training nor no longer in training

[12] Thoughts that are limited
Thoughts that are very great
Thoughts that are immeasurable Aṭṭhasālinī: measureable thoughts like passion and so on are called measureable, whether from sense-objects or from association, these are not measureable, they are opposed to the measureable, therefore they are immeasureable.09

[13] Thoughts that are limited sense-objects
Thoughts that are very great sense-objects
Thoughts that are immeasurable sense-objects

[14] Thoughts that are inferior
Thoughts that are middling
Thoughts that are excellent

[15] Thoughts that are wrongful and have a fixed destiny
Thoughts that are righteous and have a fixed destiny
Thoughts that do not have a fixed destiny According to the Nikkhepakaṇḍa, there are five acts that are wrongful and have a fixed destiny beginning with matricide (and including patricide, killing a Arahat, drawing the blood of a Buddha, and making a schism in the Saṅgha); the four Paths and Nibbāna are righteous and have a fixed destiny; other thoughts do not have a fixed destiny.10

[16] Thoughts that have Path as their objects
Thoughts that have Path as their roots
Thoughts that have Path as their predominant (factor)

[17] Thoughts that have arisen
Thoughts that have not arisen
Thoughts that are arising

[18] Thoughts that are past
Thoughts that are future
Thoughts that are present

[19] Thoughts that are past objects
Thoughts that are future objects
Thoughts that are present objects

[20] Thoughts that are his own Nikkhepakaṇḍa: whatever thoughts for the various beings are one's own, individual, constantly and personally attached to: form, feelings, perception, processes, and consciousness. 11
Thoughts that are another's
Thoughts that are his own and another's

[21] Thoughts that are internal objects
Thoughts that are external objects
Thoughts that are internal and external objects

[22] Thoughts that are visible and have impingement Aṭṭhasālinī: what is reckoned as having a visible nature ... (that is) visible; what is reckoned as having a striking nature ... (that has) impingement.12
Thoughts that are not visible and have impingement
Thoughts that are not visible and do not have impingement

The Triplets Matrix