Dhamma Topics and their Analysis
(Dhammatthavinicchayo)



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Abstract Topics

22. The Two (Aspects of) Sense Desires

Dvekāmā

from Mahāniddesapāḷi

There are two (aspects of) sense desires: This is a proto-Abhidhamma text, and indeed shares many of the same definitions as are found in the Abhidhamma texts proper.

1. Sense desire for objects (vatthukāma),
2. and sense desire as defilements (kilesakāma).

1. What is sense desire for objects?

(Desire for) pleasing forms, pleasing sounds, pleasing smells, pleasing tastes, pleasing tangibles; spreads, shawls, male and female servants, goats, chickens and pigs, elephants, cows, horses, mares; fields, lands, silver, gold, villages, towns, capital cities, kingdoms, countries, stores and treasuries, whatever enticing objects there are, these are the objects of sense desires.

Furthermore, past sense desires, future sense desires, present sense desires; internal sense desires, external sense desires, internal and external sense desires; inferior sense desires, middling sense desires, excellent sense desires; sense desires leading to the downfall, sense desires leading to human state, sense desires leading to the heavenly state, sense desires that are present; sense desires having signs, sense desires not having signs, sense desires for the signs of others; sense desires that are possessed, sense desires that are not possessed, sense desires that are cherished, sense desires that are uncherished; all things in the sensuous worlds, all things in the form worlds, all things in the formless worlds; objects of craving, grounds of craving, sense desires that are expected, sense desires that are enticing, sense desires that are intoxicating.

These are said to be the sense desires for objects.

2. What are sense desires as defilement?

Sense desire as impulse, desire, passions, sense desire as passionate impulse, sense desire as thought, sense desire as passion, sense desire as passionate desire.

In sense desires, whatever passionate impulse, passionate desire, joy in desire, craving in desire, affectate desire, feverous desire, infatuated desire, cleaving desire, flood of desire, yoke of desire, attachment to desire, the hindrance of passionate impulse…

This is said to be sense desires as defilements.

23. The Three Thoughts

Ticitta

from Dhammasaṅgiṇīpāḷi

1. Wholesome (kusala) thoughts,
2. unwholesome (akusala) thoughts,
3. thoughts without consequences (abyākatā). These are the first of the triads listed in the first book of the Abhidhamma, the Dhammasaṅgiṇī. The others are listed in section 26 below.

1. What are wholesome thoughts?

When at that time a wholesome thought in the sensuous worlds has arisen, connected with well-being, joined with knowledge, This is one definition, but the thought may, of course, have arisen in the form or formless worlds, be connected or unconnected with well-being or knowledge. This is given as an example, and the same applies to the other thoughts below. taking a form as object, or a sound as object, or a smell as object, or a tangible as object, or a touch as object, or a thought as object, or whatever it begins with, at that time there is contact, there is feeling, there is perception, there is intention, there is thought; there is thinking, there is reflection, there is joy, there is happiness, there is one-pointedness of mind; there is the faith faculty, there is the energy faculty, there is the mindfulness faculty, there is the concentration faculty, there is the wisdom faculty, there is the mind faculty, there is the well-being faculty, there is the life faculty; there is right view, there is right thought, there is right endeavour, there is right mindfulness, there is right concentration; there is the faith strength, there is the energy strength, there is the mindfulness strength, there is the concentration strength, there is the wisdom strength, there is the conscience strength, there is the shame strength; there is no greed, there is no hate, there is no delusion; there is no avarice, there is no ill-will, there is right view, there is conscience, there is shame; there is bodily calm, there is mental calm, there is bodily lightness, there is mental lightness, there is bodily plasticity, there is mental plasticity, there is bodily workableness, there is mental workableness, there is bodily proficiency, there is mental proficiency, there is bodily uprightness, there is mental uprightness; there is mindfulness, there is full awareness, there is calm, there is insight, there is support, there is balance. At that time, these or other formless thoughts are conditionally originated.

These are wholesome thoughts.

2. What are unwholesome thoughts? When at that time an unwholesome thought in the sensuous worlds has arisen, connected with well-being, joined with knowledge, taking a form as object, or a sound as object, or a smell as object, or a taste as object, or a tangible as object, or a thought as object, or whatever it begins with, at that time there is contact, there is feeling, there is perception, there is intention, there is thought; there is thinking, there is reflection, there is joy, there is happiness, there is one-pointedness of mind; there is the energy faculty, there is the concentration faculty, there is the mind faculty, there is the well-being faculty, there is the life faculty; there is wrong view, there is wrong thought, there is wrong endeavour, there is wrong concentration; there is the energy strength, there is the concentration strength, there is no conscience strength, there is no shame strength; there is greed, there is delusion, there is avarice, there is wrong view, there is no conscience, there is no shame, there is calm, there is support, there is balance. At that time, these or other formless thoughts are conditionally originated.

These are unwholesome thoughts.

3. What are thoughts without consequences?

When at that time in the sensuous worlds a good deed has been done, has been accumulated, (and) as a result an eye-consciousness has arisen, connected with equanimity, taking form as object, at that time there is contact, there is feeling, there is perception, there is intention, there is thought, there is equanimity, there is one-pointedness of mind, there is the mind faculty, there is the equanimity faculty, there is the life faculty. At that time, these or other formless thoughts are conditionally originated.

These are thoughts without consequences.

24. The Six Designations

Cha Paññattiyo

from Puggalapaññattipāḷi

There are six designations:

1. The designation of the components (khandha),
2. the designation of the sense-spheres (āyatana),
3. the designation of the elements (dhātu),
4. the designation of the truths (sacca),
5. the designation of the faculties (indriya),
6. the designation of the persons (puggala).

1. In what way is there a designation of the components regarding components?

So far as there are these five components:

1. The bodily-form (rūpa) component,
2. the feelings (vedanā) component,
3. the perceptions (saññā) component,
4. the volitions (saṅkhāra) component,
5. the consciousness (viññāṇa) component,

thus far there is a designation of the components regarding components.

2. In what way is there designation of the sense-spheres regarding the sense-spheres?

So far as there are these twelve sense-spheres:

{1} The eye (cakkhu) sense-sphere,
{2} the visible-form (rūpa) sense-sphere,
{3} the ear (sota) sense-sphere,
{4} the sound (sadda) sense-sphere,
{5} the nose (ghāna) sense-sphere,
{6} the smell (gandha) sense-sphere,
{7} the tongue (jivhā) sense-sphere,
{8} the taste (rasa) sense-sphere,
{9} the body (kāya) sense-sphere,
{10} the tangible (phoṭṭhabba) sense-sphere,
{11} the mind (mano) sense-sphere,
{12} the thought (dhamma) sense-sphere,

thus far there is a designation of the sense-spheres regarding the sense-spheres.

3. In what way is there designation of the elements regarding the elements?

So far as there are these eighteen elements:

{1} The eye (cakkhu) element,
{2} the visible-form (rūpa) element,
{3} the eye-consciousness (cakkhuviññāṇa) element;
{4} the ear element,
{5} the sound element,
{6} the ear-consciousness element;
{7} the nose element,
{8} the smell element,
{9} the nose-consciousness element;
{10} the tongue element,
{11} the taste element,
{12} the tongue-consciousness element;
{13} the body element,
{14} the tangible element,
{15} the body-consciousness element;
{16} the mind element,
{17} the thought element,
{18} the mind-consciousness element,

thus far there is a designation of the elements regarding the elements.

4. In what way is there designation of the truths regarding the truths?

So far as there are these four truths:

{1} The truth of suffering (dukkha),
{2} the truth of arising (samudaya),
{3} the truth of cessation (nirodha),
{4} the truth of the path (paṭipadā),

thus far there is a designation of the truths regarding the truths.

3. In what way is there designation of the faculties regarding the faculties?

So far as there are these twenty-two faculties:

{1} The eye faculty,
{2} the ear faculty,
{3} the nose faculty,
{4} the tongue faculty,
{5} the body faculty,
{6} the mind faculty;
{7} the female faculty,
{8} the male faculty,
{9} the life faculty;
{10} the pleasure faculty,
{11} the pain faculty,
{12} the well-being faculty,
{13} the sorrow faculty,
{14} the equanimity faculty;
{15} the faith faculty,
{16} the energy faculty,
{17} the mindfulness faculty,
{18} the concentration faculty,
{19} the wisdom faculty;
{20} the ‘I-will-know-the-unknown’ faculty,
{21} the understanding faculty,
{22} the complete understanding faculty,

thus far there is a designation of the faculties regarding the faculties.

6. In what way is there a designation of the person regarding persons?

{1} One free occasionally, This is a list of the 54 single persons, others follow, like pairs of people, triads, etc. They are mainly concerned with the state of attainment of the person.
{2} one free always,
{3} one unsteady,
{4} one steady,
{5} one liable to fall,
{6} one not liable to fall,
{7} one able in intention,
{8} one able in guarding,
{9} the worldling,
{10} the lineage-holder,
{11} one abstaining through fear,
{12} one not abstaining through fear,
{13} one able to arrive,
{14} one unable to arrive,
{15} one determined,
{16} one undetermined,
{17} one path-attained,
{18} one established in fruition,
{19} the equal-headed,
{20} one who steadies the aeon,
{21} the noble one,
{22} the ignoble one,
{23} the trainee,
{24} the one beyond training,
{25} the one neither in training nor beyond training,
{26} the three knowledges,
{27} the six deep knowledges,
{28} the Perfect Sambuddha,
{29} the Independent Sambuddha
{30} the one liberated in both ways,
{31} the one liberated through wisdom,
{32} the body-witness,
{33} the one attained to (right) view,
{34} the one liberated through faith,
{35} the one who follows Dhamma,
{36} the one who follows faith,
{37} the one (who returns) seven times at most,
{38} the one who goes from one good family to another good family,
{39} the single-seeded,
{40} the once-returner,
{41} the non-returner,
{42} the one who attains Nibbāna before the middle (of the aeon),
{43} the one who attains Nibbāna at the end (of the aeon),
{44} the one who attains Nibbāna without (difficult) conditions,
{45} the one who attains Nibbāna with (difficult) conditions,
{46} one who goes upstream to the highest (divinities),
{47} the stream-enterer,
{48} the one on the path to experiencing the fruit of stream-entry,
{49} the once-returner,
{50} the one on the path to experiencing the fruit of once-returning,
{51} the non-returner,
{52} the one on the path to experiencing the fruit of non-returning,
{53} the Worthy One,
{54} the one on the path to Worthiness.

25. Seven Underlying Tendencies

Sattānusayā

from Yamakapāḷi

The are seven underlying tendencies: These are called underlying tendencies because the underlying tendency to sensual desire, etc. strongly incline towards rebirth (Vism).

1. The underlying tendency to sensual desire,
2. the underlying tendency to repulsion,
3. the underlying tendency to conceit,
4. the underlying tendency to wrong views,
5. the underlying tendency to uncertainty,
6. the underlying tendency to passion for continuation,
7. the underlying tendency to ignorance.

1. Wherein is the underlying tendency to sensual desire?

In the two feelings associated with the sensual realms.

Herein is the underlying tendency to sensual desire.

2.
Wherein is the underlying tendency to repulsion?

In painful feeling.

Herein is the underlying tendency to repulsion.

3. Wherein is the underlying tendency to conceit?

In the two feelings in the sense realms, the form realms and the formless realms.

Herein is the underlying tendency to conceit.

4. Wherein is the underlying tendency to wrong views?

In those things included in all the embodiment (views).

Herein is the underlying tendency to wrong views.

5. Wherein is the underlying tendency to uncertainty?

In those things included in all the embodiment (views).

Herein is the underlying tendency to uncertainty.

6. Wherein is the underlying tendency to passion for continuation?

In the form realms and in the formless realms.

Herein is the underlying tendency to passion for continuation.

7. Wherein is the underlying tendency to ignorance?

In those things included in all the embodiment (views).

Herein is the underlying tendency to ignorance.

26. The Twenty-Two Triads

Bāvīsati Tikā

from Dhammasaṅgiṇīpāḷi

1. Wholesome thoughts, unwholesome thoughts, thoughts without consequences;
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, thoughts that are neither results nor have resultant nature.
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 joy, 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), thoughts that are to be given up through cultivation (of the rest of the paths), thoughts that are to be given up neither through vision (of the first path) nor through cultivation (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 cultivation (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 cultivation (of the rest of the paths);
10. thoughts that go towards increase (of rebirths), thoughts that go towards decrease (of rebirths), thoughts that go towards neither decrease nor increase (of rebirths);
11. those in training, 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;
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;
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, 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, thoughts that are not visible and have impingement, thoughts that are not visible and do not have impingement.

27. The Twenty-Four Conditions

Catuvīsati Paccayā

from Paṭṭhānapāḷi

1. Root condition, Similar to the methods above, these 24 conditions form a kind of matrix for the last book of the Abhidhamma, the Paṭṭhāna, which examines phenomena from the point of view of conditionality.
2. object condition,
3. predominance condition,
4. preceding condition,
5. prior condition,
6. arising together condition,
7. mutually arising condition,
8. support condition,
9. strong support condition,
10. arising before condition,
11. arising later condition,
12. habitual condition,
13. (intentional) deed condition,
14. result condition,
15. nutriment condition,
16. faculty condition,
17. absorption condition,
18. path condition,
19. association condition,
20. disassociation condition,
21. presence condition,
22. absence condition,
23. disappearance condition,
24. non-disappearance condition.

28. The Seventy-Three Knowledges

Tesattati Ñāṇā

from Paṭisambhidāmagga

1. The wisdom (paññā) there is from being attentive, is knowledge (ñāṇa) from learning,
2. the wisdom there is from restraint after listening (to Dhamma), is knowledge from virtue,
3. the wisdom there is from concentrating after restraint, is knowledge from cultivating meditation,
4. the wisdom there is from acquiring (the right) conditions, is knowledge from (understanding) the relationship of things,
5. the wisdom there is from defining after abbreviating things in the past, future and present, is knowledge from comprehension,
6. the wisdom there is through contemplating the changes in presently arisen things, is knowledge from contemplation of rise and fall,
7. the wisdom there is from contemplating dissolution from reflecting on an object, is knowledge of insight,
8. the wisdom there is understanding fearful (things), is knowledge of danger,
9. the wisdom there is from being steady in reflection and desiring freedom, is knowledge of the equanimity of conditions,
10. the wisdom there is from emerging and turning away from the external, is knowledge of change of lineage,
11. the wisdom there is from emerging and turning away from both (the internal and the external), is knowledge of the path,
12. the wisdom there is from the calming of undertakings, is the knowledge of fruition,
13. the wisdom there is from contemplating the road to cutting off (defilements), is the knowledge of freedom,
14. the wisdom there is from seeing things that arose at that (time), is the knowledge of reflection,
15. the wisdom there is from defining the internal (sense-spheres), is the knowledge of various internal (sense-spheres),
16. the wisdom there is from defining the external (sense-spheres), is the knowledge of various external (sense-spheres),
17. the wisdom there is from defining conduct, is the knowledge of various conduct,
18. the wisdom there is from defining the four states (of existence), is the knowledge of various planes (of existence),
19. the wisdom there is from defining the nine states, is the knowledge of various states,
20. the wisdom there is from deep knowledge, is the knowledge of the state of being known,
21. the wisdom there is from full knowledge, is the knowledge of the state of being decided,
22. the wisdom there is from giving up, is the knowledge of the state of being abandoned,
23. the wisdom there is from cultivation, is the knowledge of the state of having one taste,
24. the wisdom there is from realisation, is the knowledge of the state of having contact,
25. the wisdom there is from various meanings, is the knowledge of the analytic knowledge of meaning,
26. the wisdom there is from various truths, is the knowledge of the analytical knowledge of truth,
27. the wisdom there is from various language usages, is the knowledge of the analytical knowledge of language,
28. the wisdom there is from various inspired speeches, is the knowledge of the analytical knowledge of inspired speech,
29. the wisdom there is from various dwellings, is the knowledge of the state of having dwellings,
30. the wisdom there is from various attainments, is the knowledge of the state of attainment,
31. the wisdom there is from various dwellings in attainments, is the knowledge of the state of dwelling in attainment,
32. the wisdom there is from cutting off the pollutants with balance and purity, is the knowledge of the meditation having immediate result,
33. the wisdom there is from a predominance of insight, the achievement of dwelling in peace, and excellent intent, is the knowledge of dwelling in peacefulness,
34. the wisdom there is from wielding control by possessing two strengths, three allayments of conditions, sixteen types of conduct, and nine types of concentration, is the knowledge of the attainment of cessation,
35. the wisdom there is from completing the round for one with full knowledge, is the knowledge of final emancipation,
36. the wisdom there is from absence, cessation and the right cutting off of all conditions, is the knowledge of the state of being equal-headed,
37. the wisdom there is from the finishing of (unwholesome) power, of variety and separation, is the knowledge of the state of being austere,
38. the wisdom there is from being active, resolute and supportive, is the knowledge of exerting energy,
39. the wisdom there is from making clear different states, is the knowledge of pointing out their meaning,
40. the wisdom there is from inclusivity and penetrating unity and variation in all things, is the knowledge of purification of insight,
41. the wisdom there is from understanding, is the knowledge of patience,
42. the wisdom there is from experiencing, is the knowledge of scrutiny,
43. the wisdom there is from application, is the knowledge of dwelling within limits,
44. the wisdom there is from predominance, is the knowledge of turning away through perception,
45. the wisdom there is from variety, is the knowledge of turning away through intention,
46. the wisdom there is from determination, is the knowledge of turning away through thought,
47. the wisdom there is from emptiness, is the knowledge of turning away through knowledge,
48. the wisdom there is from relinquishing, is the knowledge of turning away through freedom,
49. the wisdom there is from being real, is the knowledge of turning away through truth,
50. the wisdom there is from success in defining mind and body, and having power of determination of the perception of pleasure and the perception of lightness, is the knowledge of the kinds of spiritual power,
51. the wisdom there is from the scrutiny of the signs of unity and variation in sound through the pervasion of thought, is the knowledge of the purification of the ear element,
52. the wisdom there is from the scrutiny of the pervasion of three thoughts through the sensitivity of the faculties, and unity and variation in conscious conduct, is the knowledge of mind-reading,
53. the wisdom there is from the scrutiny of the rounds of conditioned existence and the variation and unity in the pervasion of deeds, is the knowledge of the recall of previous existences,
54. the wisdom there is from the state of having insight into the signs of variation and unity in forms, through illumination, is the knowledge of the divine eye,
55. the wisdom there is from mastery of the three (supermundane) faculties with their sixty-four modes, is the knowledge of the destruction of the pollutants,
56. the wisdom there is from having full knowledge, is the knowledge of suffering,
57. the wisdom there is from having given up, is the knowledge of arising,
58. the wisdom there is from having experienced, is the knowledge of cessation,
59. the wisdom there is from having cultivated, is the knowledge of path,
60. knowledge of suffering,
61. knowledge of the arising of suffering,
62. knowledge of the cessation of suffering
63. knowledge of the practice leading to the cessation of suffering,
64. analytic knowledge of meaning,
65. analytic knowledge of truth,
66. analytic knowledge of language,
67. analytic knowledge of inspired speech,

68. knowledge of the disposition of others’ faculties,
69. knowledge of the underlying tendencies of beings,
70. knowledge of the twin miracle,
71. knowledge of the attainment of great kindness,
72. knowledge of omniscience,
73. knowledge of unobstructiveness.

These are the seventy-three knowledges.

Of these seventy-three knowledges sixty-seven are common to disciples, and (the last) six are not common to disciples. I.e. the last six knowledges are special to the Buddha.