B01030202āyatanavibhaṅgo（處分解論）

Āyatanavibhaṅgo
Suttantabhājanīyaṃ
Dvādasāyatanāni – cakkhāyatanaṃ, rūpāyatanaṃ, sotāyatanaṃ, saddāyatanaṃ, ghānāyatanaṃ, gandhāyatanaṃ, jivhāyatanaṃ, rasāyatanaṃ, kāyāyatanaṃ, phoṭṭhabbāyatanaṃ, manāyatanaṃ, dhammāyatanaṃ.

Cakkhuṃ aniccaṃ dukkhaṃ anattā vipariṇāmadhammaṃ. Rūpā aniccā dukkhā anattā vipariṇāmadhammā. Sotaṃ aniccaṃ dukkhaṃ anattā vipariṇāmadhammaṃ. Saddā aniccā dukkhā anattā vipariṇāmadhammā. Ghānaṃ aniccaṃ dukkhaṃ anattā vipariṇāmadhammaṃ. Gandhā aniccā dukkhā anattā vipariṇāmadhammā. Jivhā aniccā dukkhā anattā vipariṇāmadhammā. Rasā aniccā dukkhā anattā vipariṇāmadhammā. Kāyo anicco dukkho anattā vipariṇāmadhammo. Phoṭṭhabbā aniccā dukkhā anattā vipariṇāmadhammā. Mano anicco dukkho anattā vipariṇāmadhammo. Dhammā aniccā dukkhā anattā vipariṇāmadhammā.

Suttantabhājanīyaṃ.

Abhidhammabhājanīyaṃ
Dvādasāyatanāni – cakkhāyatanaṃ, sotāyatanaṃ, ghānāyatanaṃ, jivhāyatanaṃ, kāyāyatanaṃ, manāyatanaṃ, rūpāyatanaṃ, saddāyatanaṃ, gandhāyatanaṃ, rasāyatanaṃ, phoṭṭhabbāyatanaṃ, dhammāyatanaṃ.
Tattha katamaṃ cakkhāyatanaṃ? Yaṃ cakkhu [cakkhuṃ (sī. syā. ka.) dha. sa. 596-599] catunnaṃ mahābhūtānaṃ upādāya pasādo attabhāvapariyāpanno anidassano sappaṭigho, yena cakkhunā anidassanena sappaṭighena rūpaṃ sanidassanaṃ sappaṭighaṃ passi vā passati vā passissati vā passe vā, cakkhumpetaṃ cakkhāyatanampetaṃ cakkhudhātupesā cakkhundriyampetaṃ lokopeso dvārāpesā samuddopeso paṇḍarampetaṃ khettampetaṃ vatthumpetaṃ nettampetaṃ nayanampetaṃ orimaṃ tīrampetaṃ suñño gāmopeso. Idaṃ vuccati 『『cakkhāyatanaṃ』』 .
Tattha katamaṃ sotāyatanaṃ? Yaṃ sotaṃ catunnaṃ mahābhūtānaṃ upādāya pasādo attabhāvapariyāpanno anidassano sappaṭigho, yena sotena anidassanena sappaṭighena saddaṃ anidassanaṃ sappaṭighaṃ suṇi vā suṇāti vā suṇissati vā suṇe vā, sotampetaṃ sotāyatanampetaṃ sotadhātupesā sotindriyampetaṃ lokopeso dvārāpesā samuddopeso paṇḍarampetaṃ khettampetaṃ vatthumpetaṃ orimaṃ tīrampetaṃ suñño gāmopeso. Idaṃ vuccati 『『sotāyatanaṃ』』.
Tattha katamaṃ ghānāyatanaṃ? Yaṃ ghānaṃ catunnaṃ mahābhūtānaṃ upādāya pasādo attabhāvapariyāpanno anidassano sappaṭigho, yena ghānena anidassanena sappaṭighena gandhaṃ anidassanaṃ sappaṭighaṃ ghāyi vā ghāyati vā ghāyissati vā ghāye vā, ghānampetaṃ ghānāyatanampetaṃ ghānadhātupesā ghānindriyampetaṃ lokopeso dvārāpesā samuddopeso paṇḍarampetaṃ khettampetaṃ vatthumpetaṃ orimaṃ tīrampetaṃ suñño gāmopeso. Idaṃ vuccati 『『ghānāyatanaṃ』』.
Tattha katamaṃ jivhāyatanaṃ? Yā jivhā catunnaṃ mahābhūtānaṃ upādāya pasādo attabhāvapariyāpanno anidassano sappaṭigho, yāya jivhāya anidassanāya sappaṭighāya rasaṃ anidassanaṃ sappaṭighaṃ sāyi vā sāyati vā sāyissati vā sāye vā, jivhāpesā jivhāyatanampetaṃ jivhādhātupesā jīvhindriyampetaṃ lokopeso dvārāpesā samuddopeso paṇḍarampetaṃ khettampetaṃ vatthumpetaṃ orimaṃ tīrampetaṃ suñño gāmopeso. Idaṃ vuccati 『『jivhāyatanaṃ』』.

處分別 1. 經分別十二處 - 眼處、色處、耳處、聲處、鼻處、香處、舌處、味處、身處、觸處、意處、法處。眼是無常的、苦的、無我的、變易法。色是無常的、苦的、無我的、變易法。耳是無常的、苦的、無我的、變易法。聲是無常的、苦的、無我的、變易法。鼻是無常的、苦的、無我的、變易法。香是無常的、苦的、無我的、變易法。舌是無常的、苦的、無我的、變易法。味是無常的、苦的、無我的、變易法。身是無常的、苦的、無我的、變易法。觸是無常的、苦的、無我的、變易法。意是無常的、苦的、無我的、變易法。法是無常的、苦的、無我的、變易法。經分別。 2. 阿毗達摩分別十二處 - 眼處、耳處、鼻處、舌處、身處、意處、色處、聲處、香處、味處、觸處、法處。其中什麼是眼處?凡是眼,依四大種所造的凈色,屬於自體,不可見有對,以此不可見有對之眼,見過、正見、將見或可能見可見有對之色,這就是眼,這就是眼處,這就是眼界,這就是眼根,這就是世間,這就是門,這就是海,這就是明凈,這就是田地,這就是基礎,這就是眼,這就是眼目,這就是此岸,這就是空村。這被稱為"眼處"。其中什麼是耳處?凡是耳,依四大種所造的凈色,屬於自體,不可見有對,以此不可見有對之耳,聽過、正聽、將聽或可能聽不可見有對之聲,這就是耳,這就是耳處,這就是耳界,這就是耳根,這就是世間,這就是門,這就是海,這就是明凈,這就是田地,這就是基礎,這就是此岸,這就是空村。這被稱為"耳處"。其中什麼是鼻處?凡是鼻,依四大種所造的凈色,屬於自體,不可見有對,以此不可見有對之鼻,嗅過、正嗅、將嗅或可能嗅不可見有對之香,這就是鼻,這就是鼻處,這就是鼻界,這就是鼻根,這就是世間,這就是門,這就是海,這就是明凈,這就是田地,這就是基礎,這就是此岸,這就是空村。這被稱為"鼻處"。其中什麼是舌處?凡是舌,依四大種所造的凈色,屬於自體,不可見有對,以此不可見有對之舌,嘗過、正嘗、將嘗或可能嘗不可見有對之味,這就是舌,這就是舌處,這就是舌界,這就是舌根,這就是世間,這就是門,這就是海,這就是明凈,這就是田地,這就是基礎,這就是此岸,這就是空村。這被稱為"舌處"。

Tattha katamaṃ kāyāyatanaṃ? Yo kāyo catunnaṃ mahābhūtānaṃ upādāya pasādo attabhāvapariyāpanno anidassano sappaṭigho, yena kāyena anidassanena sappaṭighena phoṭṭhabbaṃ anidassanaṃ sappaṭighaṃ phusi vā phusati vā phusissati vā phuse vā, kāyopeso kāyāyatanampetaṃ kāyadhātupesā kāyindriyampetaṃ lokopeso dvārāpesā samuddopeso paṇḍarampetaṃ khettampetaṃ vatthumpetaṃ orimaṃ tīrampetaṃ suñño gāmopeso. Idaṃ vuccati 『『kāyāyatanaṃ』』.
Tattha katamaṃ manāyatanaṃ? Ekavidhena manāyatanaṃ – phassasampayuttaṃ.

Duvidhena manāyatanaṃ – atthi sahetukaṃ, atthi ahetukaṃ.

Tividhena manāyatanaṃ – atthi kusalaṃ, atthi akusalaṃ, atthi abyākataṃ.

Catubbidhena manāyatanaṃ – atthi kāmāvacaraṃ, atthi rūpāvacaraṃ, atthi arūpāvacaraṃ, atthi apariyāpannaṃ.

Pañcavidhena manāyatanaṃ – atthi sukhindriyasampayuttaṃ, atthi dukkhindriyasampayuttaṃ, atthi somanassindriyasampayuttaṃ, atthi domanassindriyasampayuttaṃ, atthi upekkhindriyasampayuttaṃ.

Chabbidhena manāyatanaṃ – cakkhuviññāṇaṃ, sotaviññāṇaṃ, ghānaviññāṇaṃ, jivhāviññāṇaṃ, kāyaviññāṇaṃ, manoviññāṇaṃ. Evaṃ chabbidhena manāyatanaṃ.

Sattavidhena manāyatanaṃ – cakkhuviññāṇaṃ, sotaviññāṇaṃ, ghānaviññāṇaṃ, jivhāviññāṇaṃ, kāyaviññāṇaṃ, manodhātu, manoviññāṇadhātu. Evaṃ sattavidhena manāyatanaṃ.

Aṭṭhavidhena manāyatanaṃ – cakkhuviññāṇaṃ, sotaviññāṇaṃ, ghānaviññāṇaṃ, jivhāviññāṇaṃ, kāyaviññāṇaṃ atthi sukhasahagataṃ, atthi dukkhasahagataṃ, manodhātu, manoviññāṇadhātu. Evaṃ aṭṭhavidhena manāyatanaṃ.

Navavidhena manāyatanaṃ – cakkhuviññāṇaṃ, sotaviññāṇaṃ, ghānaviññāṇaṃ, jivhāviññāṇaṃ, kāyaviññāṇaṃ, manodhātu, manoviññāṇadhātu atthi kusalaṃ, atthi akusalaṃ, atthi abyākataṃ. Evaṃ navavidhena manāyatanaṃ.

Dasavidhena manāyatanaṃ – cakkhuviññāṇaṃ, sotaviññāṇaṃ, ghānaviññāṇaṃ, jivhāviññāṇaṃ, kāyaviññāṇaṃ atthi sukhasahagataṃ, atthi dukkhasahagataṃ, manodhātu, manoviññāṇadhātu atthi kusalaṃ, atthi akusalaṃ, atthi abyākataṃ. Evaṃ dasavidhena manāyatanaṃ.

Ekavidhena manāyatanaṃ – phassasampayuttaṃ.

Duvidhena manāyatanaṃ – atthi sahetukaṃ, atthi ahetukaṃ.

Tividhena manāyatanaṃ – atthi sukhāya vedanāya sampayuttaṃ, atthi dukkhāya vedanāya sampayuttaṃ, atthi adukkhamasukhāya vedanāya sampayuttaṃ…pe…. Evaṃ bahuvidhena manāyatanaṃ. Idaṃ vuccati 『『manāyatanaṃ』』.

其中什麼是身處?凡是身,依四大種所造的凈色,屬於自體,不可見有對,以此不可見有對之身,觸過、正觸、將觸或可能觸不可見有對之觸,這就是身,這就是身處,這就是身界,這就是身根,這就是世間,這就是門,這就是海,這就是明凈,這就是田地,這就是基礎,這就是此岸,這就是空村。這被稱為"身處"。
其中什麼是意處?一種意處 - 與觸相應。二種意處 - 有因的,無因的。三種意處 - 善的,不善的,無記的。四種意處 - 欲界的,色界的,無色界的,出世間的。五種意處 - 與樂根相應的,與苦根相應的,與喜根相應的,與憂根相應的,與舍根相應的。六種意處 - 眼識、耳識、鼻識、舌識、身識、意識。如是六種意處。七種意處 - 眼識、耳識、鼻識、舌識、身識、意界、意識界。如是七種意處。八種意處 - 眼識、耳識、鼻識、舌識、身識有樂俱的、有苦俱的,意界、意識界。如是八種意處。九種意處 - 眼識、耳識、鼻識、舌識、身識、意界、意識界有善的、有不善的、有無記的。如是九種意處。十種意處 - 眼識、耳識、鼻識、舌識、身識有樂俱的、有苦俱的,意界、意識界有善的、有不善的、有無記的。如是十種意處。一種意處 - 與觸相應。二種意處 - 有因的,無因的。三種意處 - 與樂受相應的,與苦受相應的,與不苦不樂受相應的...乃至...。如是多種意處。這被稱為"意處"。
Tattha katamaṃ rūpāyatanaṃ? Yaṃ rūpaṃ catunnaṃ mahābhūtānaṃ upādāya vaṇṇanibhā sanidassanaṃ sappaṭighaṃ nīlaṃ pītakaṃ lohitakaṃ [pītaṃ lohitaṃ (sī.)] odātaṃ kāḷakaṃ mañjiṭṭhakaṃ [mañjeṭṭhakaṃ (sī. syā.)] hari harivaṇṇaṃ ambaṅkuravaṇṇaṃ dīghaṃ rassaṃ aṇuṃ thūlaṃ vaṭṭaṃ parimaṇḍalaṃ caturassaṃ chaḷaṃsaṃ aṭṭhaṃsaṃ soḷasaṃsaṃ ninnaṃ thalaṃ chāyā ātapo āloko andhakāro abbhā mahikā dhūmo rajo candamaṇḍalassa vaṇṇanibhā sūriyamaṇḍalassa [suriyamaṇḍalassa (sī. syā. kaṃ.)] vaṇṇanibhā tārakarūpānaṃ vaṇṇanibhā ādāsamaṇḍalassa vaṇṇanibhā maṇisaṅkhamuttaveḷuriyassa vaṇṇanibhā jātarūparajatassa vaṇṇanibhā, yaṃ vā panaññampi atthi rūpaṃ catunnaṃ mahābhūtānaṃ upādāya vaṇṇanibhā sanidassanaṃ sappaṭighaṃ, yaṃ rūpaṃ sanidassanaṃ sappaṭighaṃ cakkhunā anidassanena sappaṭighena passi vā passati vā passissati vā passe vā, rūpampetaṃ rūpāyatanampetaṃ rūpadhātupesā. Idaṃ vuccati 『『rūpāyatanaṃ』』.
Tattha katamaṃ saddāyatanaṃ? Yo saddo catunnaṃ mahābhūtānaṃ upādāya anidassano sappaṭigho bherisaddo mudiṅgasaddo [mutiṅgasaddho (sī.)] saṅkhasaddo paṇavasaddo gītasaddo vāditasaddo sammasaddo pāṇisaddo sattānaṃ nigghosasaddo dhātūnaṃ sannighātasaddo vātasaddo udakasaddo manussasaddo amanussasaddo, yo vā panaññopi atthi saddo catunnaṃ mahābhūtānaṃ upādāya anidassano sappaṭigho, yaṃ saddaṃ anidassanaṃ sappaṭighaṃ sotena anidassanena sappaṭighena suṇi vā suṇāti vā suṇissati vā suṇe vā, saddopeso saddāyatanampetaṃ saddadhātupesā. Idaṃ vuccati 『『saddāyatanaṃ』』.
Tattha katamaṃ gandhāyatanaṃ? Yo gandho catunnaṃ mahābhūtānaṃ upādāya anidassano sappaṭigho mūlagandho sāragandho tacagandho pattagandho pupphagandho phalagandho āmagandho vissagandho sugandho duggandho, yo vā panaññopi atthi gandho catunnaṃ mahābhūtānaṃ upādāya anidassano sappaṭigho , yaṃ gandhaṃ anidassanaṃ sappaṭighaṃ ghānena anidassanena sappaṭighena ghāyi vā ghāyati vā ghāyissati vā ghāye vā, gandhopeso gandhāyatanampetaṃ gandhadhātupesā. Idaṃ vuccati 『『gandhāyatanaṃ』』.
Tattha katamaṃ rasāyatanaṃ? Yo raso catunnaṃ mahābhūtānaṃ upādāya anidassano sappaṭigho mūlaraso khandharaso tacaraso pattaraso puppharaso phalaraso ambilaṃ madhuraṃ tittakaṃ kaṭukaṃ loṇikaṃ [lapilakaṃ (sī.), lampikaṃ (ka. sī.)] khārikaṃ lambikaṃ kasāvo sādu asādu, yo vā panaññopi atthi raso catunnaṃ mahābhūtānaṃ upādāya anidassano sappaṭigho, yaṃ rasaṃ anidassanaṃ sappaṭighaṃ jivhāya anidassanāya sappaṭighāya sāyi vā sāyati vā sāyissati vā sāye vā, rasopeso rasāyatanampetaṃ rasadhātupesā. Idaṃ vuccati 『『rasāyatanaṃ』』.
Tattha katamaṃ phoṭṭhabbāyatanaṃ? Pathavīdhātu tejodhātu vāyodhātu kakkhaḷaṃ mudukaṃ saṇhaṃ pharusaṃ sukhasamphassaṃ dukkhasamphassaṃ garukaṃ lahukaṃ, yaṃ phoṭṭhabbaṃ anidassanaṃ sappaṭighaṃ kāyena anidassanena sappaṭighena phusi vā phusati vā phusissati vā phuse vā, phoṭṭhabbopeso phoṭṭhabbāyatanampetaṃ phoṭṭhabbadhātupesā. Idaṃ vuccati 『『phoṭṭhabbāyatanaṃ』』.
其中什麼是色處?凡是色,依四大種所造的顏色,可見有對,青、黃、赤、白、黑、赤褐、綠、綠色、芒果芽色,長、短、細、粗、圓、橢圓、四方、六角、八角、十六角,低、高,影、光明、光、暗、云、霧、煙、塵,月輪的顏色、日輪的顏色、星宿的顏色、鏡面的顏色、寶石貝殼珍珠琉璃的顏色、金銀的顏色,或者其他任何依四大種所造的顏色,可見有對,凡是可見有對之色,以不可見有對之眼,見過、正見、將見或可能見,這就是色,這就是色處,這就是色界。這被稱為"色處"。
其中什麼是聲處?凡是聲,依四大種所造,不可見有對,鼓聲、小鼓聲、螺聲、小鼓聲、歌聲、樂聲、掌聲、手聲、眾生的聲音、界的撞擊聲、風聲、水聲、人聲、非人聲,或者其他任何依四大種所造的聲音,不可見有對,凡是不可見有對之聲,以不可見有對之耳,聽過、正聽、將聽或可能聽,這就是聲,這就是聲處,這就是聲界。這被稱為"聲處"。
其中什麼是香處?凡是香,依四大種所造,不可見有對,根香、心材香、樹皮香、葉香、花香、果香、生香、死香、好香、惡香,或者其他任何依四大種所造的香,不可見有對,凡是不可見有對之香,以不可見有對之鼻,嗅過、正嗅、將嗅或可能嗅,這就是香,這就是香處,這就是香界。這被稱為"香處"。
其中什麼是味處?凡是味,依四大種所造,不可見有對,根味、莖味、皮味、葉味、花味、果味,酸、甜、苦、辣、咸、澀、淡、美味、不美味,或者其他任何依四大種所造的味,不可見有對,凡是不可見有對之味,以不可見有對之舌,嘗過、正嘗、將嘗或可能嘗,這就是味,這就是味處,這就是味界。這被稱為"味處"。
其中什麼是觸處?地界、火界、風界,硬、軟、細滑、粗糙,樂觸、苦觸,重、輕,凡是不可見有對之觸,以不可見有對之身,觸過、正觸、將觸或可能觸,這就是觸,這就是觸處,這就是觸界。這被稱為"觸處"。
Tattha katamaṃ dhammāyatanaṃ? Vedanākkhandho, saññākkhandho, saṅkhārakkhandho, yañca rūpaṃ anidassanaappaṭighaṃ dhammāyatanapariyāpannaṃ, asaṅkhatā ca dhātu.

Tattha katamo vedanākkhandho? Ekavidhena vedanākkhandho – phassasampayutto. Duvidhena vedanākkhandho – atthi sahetuko, atthi ahetuko. Tividhena vedanākkhandho – atthi kusalo, atthi akusalo, atthi abyākato…pe… evaṃ dasavidhena vedanākkhandho…pe… evaṃ bahuvidhena vedanākkhandho. Ayaṃ vuccati 『『vedanākkhandho』』.

Tattha katamo saññākkhandho? Ekavidhena saññākkhandho – phassasampayutto. Duvidhena saññākkhandho – atthi sahetuko, atthi ahetuko. Tividhena saññākkhandho – atthi kusalo, atthi akusalo, atthi abyākato…pe… evaṃ dasavidhena saññākkhandho…pe… evaṃ bahuvidhena saññākkhandho. Ayaṃ vuccati 『『saññākkhandho』』.

Tattha katamo saṅkhārakkhandho? Ekavidhena saṅkhārakkhandho – cittasampayutto. Duvidhena saṅkhārakkhandho – atthi hetu, atthi na hetu. Tividhena saṅkhārakkhandho – atthi kusalo, atthi akusalo, atthi abyākato…pe… evaṃ dasavidhena saṅkhārakkhandho…pe… evaṃ bahuvidhena saṅkhārakkhandho. Ayaṃ vuccati 『『saṅkhārakkhandho』』.

Tattha katamaṃ rūpaṃ anidassanaappaṭighaṃ dhammāyatanapariyāpannaṃ? Itthindriyaṃ purisindriyaṃ…pe… kabaḷīkāro āhāro. Idaṃ vuccati rūpaṃ 『『anidassanaappaṭighaṃ dhammāyatanapariyāpannaṃ』』.

Tattha katamā asaṅkhatā dhātu? Rāgakkhayo , dosakkhayo, mohakkhayo – ayaṃ vuccati 『『asaṅkhatā dhātu』』.

Idaṃ vuccati dhammāyatanaṃ.

Abhidhammabhājanīyaṃ.

Pañhāpucchakaṃ
Dvādasāyatanāni – cakkhāyatanaṃ, rūpāyatanaṃ, sotāyatanaṃ, saddāyatanaṃ, ghānāyatanaṃ, gandhāyatanaṃ, jivhāyatanaṃ, rasāyatanaṃ, kāyāyatanaṃ, phoṭṭhabbāyatanaṃ, manāyatanaṃ, dhammāyatanaṃ.
Dvādasannaṃ āyatanānaṃ kati kusalā, kati akusalā, kati abyākatā…pe… kati saraṇā, kati araṇā?
Tikaṃ
其中什麼是法處?感受集、覺知集、行集，以及可見有對的色，屬於法處的範圍，無為法也。其中什麼是感受集?一種感受集 - 與觸相應。二種感受集 - 有因的、無因的。三種感受集 - 有善的、無善的、無記的……乃至……如是十種感受集……乃至……如是多種感受集。這被稱為"感受集"。其中什麼是覺知集?一種覺知集 - 與觸相應。二種覺知集 - 有因的、無因的。三種覺知集 - 有善的、無善的、無記的……乃至……如是十種覺知集……乃至……如是多種覺知集。這被稱為"覺知集"。其中什麼是行集?一種行集 - 與心相應。二種行集 - 有因的、無因的。三種行集 - 有善的、無善的、無記的……乃至……如是十種行集……乃至……如是多種行集。這被稱為"行集"。其中什麼是可見有對的色，屬於法處的範圍?女性的感官、男性的感官……乃至……食物的攝取。這被稱為"可見有對的色，屬於法處的範圍"。其中什麼是無為法?貪的滅盡、恨的滅盡、癡的滅盡 - 這被稱為"無為法"。這被稱為法處。阿毗達摩分別。
問答
十二處 - 眼處、色處、耳處、聲處、鼻處、香處、舌處、味處、身處、觸處、意處、法處。
十二處中有多少是善的，有多少是不善的，有多少是無記的……乃至……有多少是歸依的，有多少是非歸依的？三個。
Dasāyatanā abyākatā. Dvāyatanā siyā kusalā, siyā akusalā, siyā abyākatā. Dasāyatanā na vattabbā – 『『sukhāya vedanāya sampayuttā』』tipi, 『『dukkhāya vedanāya sampayuttā』』tipi, 『『adukkhamasukhāya vedanāya sampayuttā』』tipi. Manāyatanaṃ siyā sukhāya vedanāya sampayuttaṃ, siyā dukkhāya vedanāya sampayuttaṃ, siyā adukkhamasukhāya vedanāya sampayuttaṃ. Dhammāyatanaṃ siyā sukhāya vedanāya sampayuttaṃ, siyā dukkhāya vedanāya sampayuttaṃ, siyā adukkhamasukhāya vedanāya sampayuttaṃ, siyā na vattabbaṃ – 『『sukhāya vedanāya sampayutta』』ntipi, 『『dukkhāya vedanāya sampayutta』』ntipi, 『『adukkhamasukhāya vedanāya sampayutta』』ntipi. Dasāyatanā nevavipākanavipākadhammadhammā. Dvāyatanā siyā vipākā, siyā vipākadhammadhammā, siyā nevavipākanavipākadhammadhammā.

Pañcāyatanā upādinnupādāniyā. Saddāyatanaṃ anupādinnupādāniyaṃ. Cattāro āyatanā siyā upādinnupādāniyā, siyā anupādinnupādāniyā, siyā anupādāniyā. Dvāyatanā siyā upādinnupādāniyā, siyā anupādinnupādāniyā, siyā anupādinnaanupādāniyā. Dasāyatanā asaṃkiliṭṭhasaṃkilesikā. Dvāyatanā siyā saṃkiliṭṭhasaṃkilesikā, siyā asaṃkiliṭṭhasaṃkilesikā, siyā asaṃkiliṭṭhaasaṃkilesikā. Dasāyatanā avitakkaavicārā. Manāyatanaṃ siyā savitakkasavicāraṃ, siyā avitakkavicāramattaṃ, siyā avitakkaavicāraṃ. Dhammāyatanaṃ siyā savitakkasavicāraṃ, siyā avitakkavicāramattaṃ, siyā avitakkaavicāraṃ , siyā na vattabbaṃ – 『『savitakkasavicāra』』ntipi, 『『avitakkavicāramatta』』ntipi, 『『avitakkaavicāra』』ntipi. Dasāyatanā na vattabbā – 『『pītisahagatā』』tipi, 『『sukhasahagatā』』tipi, 『『upekkhāsahagatā』』tipi. Dvāyatanā siyā pītisahagatā, siyā sukhasahagatā, siyā upekkhāsahagatā, siyā na vattabbā – 『『pītisahagatā』』tipi, 『『sukhasahagatā』』tipi, 『『upekkhāsahagatā』』tipi.

Dasāyatanā neva dassanena na bhāvanāya pahātabbā. Dvāyatanā siyā dassanena pahātabbā, siyā bhāvanāya pahātabbā, siyā neva dassanena na bhāvanāya pahātabbā. Dasāyatanā neva dassanena na bhāvanāya pahātabbahetukā. Dvāyatanā siyā dassanena pahātabbahetukā, siyā bhāvanāya pahātabbahetukā, siyā neva dassanena na bhāvanāya pahātabbahetukā. Dasāyatanā nevācayagāmināpacayagāmino. Dvāyatanā siyā ācayagāmino, siyā apacayagāmino, siyā nevācayagāmināpacayagāmino. Dasāyatanā nevasekkhanāsekkhā. Dvāyatanā siyā sekkhā, siyā asekkhā , siyā nevasekkhanāsekkhā. Dasāyatanā parittā. Dvāyatanā siyā parittā, siyā mahaggatā, siyā appamāṇā. Dasāyatanā anārammaṇā. Dvāyatanā siyā parittārammaṇā, siyā mahaggatārammaṇā, siyā appamāṇārammaṇā, siyā na vattabbā – 『『parittārammaṇā』』tipi, 『『mahaggatārammaṇā』』tipi, 『『appamāṇārammaṇā』』tipi. Dasāyatanā majjhimā. Dvāyatanā siyā hīnā, siyā majjhimā, siyā paṇītā. Dasāyatanā aniyatā. Dvāyatanā siyā micchattaniyatā, siyā sammattaniyatā, siyā aniyatā.

十個處是不明的。兩個處可以是善的，可以是不善的，可以是不明的。十個處不應存在 - 「與樂受相應」也好，「與苦受相應」也好，「與不苦不樂受相應」也好。意處可以與樂受相應，可以與苦受相應，可以與不苦不樂受相應。法處可以與樂受相應，可以與苦受相應，可以與不苦不樂受相應，但不應存在 - 「與樂受相應」也好，「與苦受相應」也好，「與不苦不樂受相應」也好。十個處既不是果法也不是果法法。兩個處可以是果法，可以是果法法，可以既不是果法也不是果法法。五個處是有取的、無取的。聲處是無取的。四個處可以是有取的、可以是無取的、可以是無取的。兩個處可以是有取的、可以是無取的、可以既不是有取也不是無取。十個處是非污染的、污染的。兩個處可以是污染的、可以是非污染的、可以是非污染的。十個處沒有思維、沒有觀察。意處可以有思維和觀察，可以只有沒有思維的觀察，可以沒有思維、沒有觀察。法處可以有思維和觀察，可以只有沒有思維的觀察，可以沒有思維、沒有觀察，且不應存在 - 「有思維和觀察」也好，「只有沒有思維的觀察」也好，「沒有思維、沒有觀察」也好。十個處不應存在 - 「與喜相應」也好，「與樂相應」也好，「與舍相應」也好。兩個處可以與喜相應，可以與樂相應，可以與舍相應，但不應存在 - 「與喜相應」也好，「與樂相應」也好，「與舍相應」也好。十個處既不能通過見也不能通過修行而斷除。兩個處可以通過見而斷除，可以通過修行而斷除，可以既不能通過見也不能通過修行而斷除。十個處既不是因見而斷除的。兩個處可以是因見而斷除的，可以是因修行而斷除的，可以既不是因見也不是因修行而斷除。十個處既不是有積聚的，也不是有消失的。兩個處可以是有積聚的，可以是有消失的，可以既不是有積聚的也不是有消失的。十個處既不是有學的，也不是無學的。兩個處可以是有學的，可以是無學的，可以既不是有學的也不是無學的。十個處是有限的。兩個處可以是有限的，可以是無量的，可以是無邊的。十個處是無所依的。兩個處可以是有限的依處，可以是無量的依處，可以是無邊的依處，但不應存在 - 「有限的依處」也好，「無量的依處」也好，「無邊的依處」也好。十個處是中等的。兩個處可以是低劣的，可以是中等的，可以是高貴的。十個處是不定的。兩個處可以是錯誤的定，或者是正確的定，或者是不定的。

Dasāyatanā anārammaṇā. Dvāyatanā siyā maggārammaṇā, siyā maggahetukā, siyā maggādhipatino, siyā na vattabbā – 『『maggārammaṇā』』tipi, 『『maggahetukā』』tipi, 『『maggādhipatino』』tipi. Pañcāyatanā siyā uppannā, siyā uppādino, na vattabbā – 『『anuppannā』』ti. Saddāyatanaṃ siyā uppannaṃ, siyā anuppannaṃ, na vattabbaṃ – 『『uppādī』』ti. Pañcāyatanā siyā uppannā, siyā anuppannā, siyā uppādino. Dhammāyatanaṃ siyā uppannaṃ, siyā anuppannaṃ, siyā uppādi, siyā na vattabbaṃ – 『『uppanna』』ntipi, 『『anuppanna』』ntipi, 『『uppādī』』tipi. Ekādasāyatanā siyā atītā, siyā anāgatā, siyā paccuppannā. Dhammāyatanaṃ siyā atītaṃ, siyā anāgataṃ, siyā paccuppannaṃ, siyā na vattabbaṃ – 『『atīta』』ntipi, 『『anāgata』』ntipi, 『『paccuppanna』』ntipi. Dasāyatanā anārammaṇā. Dvāyatanā siyā atītārammaṇā, siyā anāgatārammaṇā , siyā paccuppannārammaṇā, siyā na vattabbā – 『『atītārammaṇā』』tipi, 『『anāgatārammaṇā』』tipi, 『『paccuppannārammaṇā』』tipi; siyā ajjhattā, siyā bahiddhā, siyā ajjhattabahiddhā. Dasāyatanā anārammaṇā. Dvāyatanā siyā ajjhattārammaṇā, siyā bahiddhārammaṇā, siyā ajjhattabahiddhārammaṇā, siyā na vattabbā – 『『ajjhattārammaṇā』』tipi, 『『bahiddhārammaṇā』』tipi, 『『ajjhattabahiddhārammaṇā』』tipi. Rūpāyatanaṃ sanidassanasappaṭighaṃ. Navāyatanā anidassanasappaṭighā. Dvāyatanā anidassanaappaṭighā.

Dukaṃ

十個處是無所緣的。兩個處可以是以道為所緣的，可以是以道為因的，可以是以道為增上的，但不應存在 - "以道為所緣"也好，"以道為因"也好，"以道為增上"也好。五個處可以是已生的，可以是將生的，不應存在 - "未生的"。聲處可以是已生的，可以是未生的，不應存在 - "將生的"。五個處可以是已生的，可以是未生的，可以是將生的。法處可以是已生的，可以是未生的，可以是將生的，但不應存在 - "已生的"也好，"未生的"也好，"將生的"也好。十一個處可以是過去的，可以是未來的，可以是現在的。法處可以是過去的，可以是未來的，可以是現在的，但不應存在 - "過去的"也好，"未來的"也好，"現在的"也好。十個處是無所緣的。兩個處可以是以過去為所緣的，可以是以未來為所緣的，可以是以現在為所緣的，但不應存在 - "以過去為所緣"也好，"以未來為所緣"也好，"以現在為所緣"也好；可以是內的，可以是外的，可以是內外的。十個處是無所緣的。兩個處可以是以內為所緣的，可以是以外為所緣的，可以是以內外為所緣的，但不應存在 - "以內為所緣"也好，"以外為所緣"也好，"以內外為所緣"也好。色處是可見有對的。九個處是不可見有對的。兩個處是不可見無對的。 2. 二法

Ekādasāyatanā na hetū. Dhammāyatanaṃ siyā hetu, siyā na hetu. Dasāyatanā ahetukā. Dvāyatanā siyā sahetukā, siyā ahetukā. Dasāyatanā hetuvippayuttā. Dvāyatanā siyā hetusampayuttā, siyā hetuvippayuttā. Dasāyatanā na vattabbā – 『『hetū ceva sahetukā cā』』tipi, 『『sahetukā ceva na ca hetū』』tipi. Manāyatanaṃ na vattabbaṃ – 『『hetu ceva sahetukañcā』』ti, siyā sahetukañceva na ca hetu, siyā na vattabbaṃ – 『『sahetukañceva na ca hetū』』ti. Dhammāyatanaṃ siyā hetu ceva sahetukañca, siyā sahetukañceva na ca hetu, siyā na vattabbaṃ – 『『hetu ceva sahetukañcā』』tipi, 『『sahetukañceva na ca hetū』』tipi. Dasāyatanā na vattabbā – 『『hetū ceva hetusampayuttā cā』』tipi, 『『hetusampayuttā ceva na ca hetū』』tipi. Manāyatanaṃ na vattabbaṃ – 『『hetu ceva hetusampayuttañcā』』ti, siyā hetusampayuttañceva na ca hetu, siyā na vattabbaṃ – 『『hetusampayuttañceva na ca hetū』』ti. Dhammāyatanaṃ siyā hetu ceva hetusampayuttañca, siyā hetusampayuttañceva na ca hetu, siyā na vattabbaṃ – 『『hetu ceva hetusampayuttañcā』』tipi, 『『hetusampayuttañceva na ca hetū』』tipi. Dasāyatanā na hetūahetukā. Manāyatanaṃ siyā na hetusahetukaṃ, siyā na hetuahetukaṃ. Dhammāyatanaṃ siyā na hetusahetukaṃ, siyā na hetuahetukaṃ, siyā na vattabbaṃ – 『『na hetusahetuka』』ntipi, 『『na hetuahetuka』』ntipi.

Ekādasāyatanā sappaccayā. Dhammāyatanaṃ siyā sappaccayaṃ, siyā appaccayaṃ. Ekādasāyatanā saṅkhatā. Dhammāyatanaṃ siyā saṅkhataṃ, siyā asaṅkhataṃ. Rūpāyatanaṃ sanidassanaṃ. Ekādasāyatanā anidassanā. Dasāyatanā sappaṭighā. Dvāyatanā appaṭighā. Dasāyatanā rūpā. Manāyatanaṃ arūpaṃ. Dhammāyatanaṃ siyā rūpaṃ, siyā arūpaṃ. Dasāyatanā lokiyā. Dvāyatanā siyā lokiyā, siyā lokuttarā; kenaci viññeyyā, kenaci na viññeyyā.

Ekādasāyatanā no āsavā. Dhammāyatanaṃ siyā āsavo, siyā no āsavo. Dasāyatanā sāsavā. Dvāyatanā siyā sāsavā, siyā anāsavā. Dasāyatanā āsavavippayuttā. Dvāyatanā siyā āsavasampayuttā, siyā āsavavippayuttā. Dasāyatanā na vattabbā – 『『āsavā ceva sāsavā cā』』ti, 『『sāsavā ceva no ca āsavā』』. Manāyatanaṃ na vattabbaṃ – 『『āsavo ceva sāsavañcā』』ti, siyā sāsavañceva no ca āsavo, siyā na vattabbaṃ – 『『sāsavañceva no ca āsavo』』ti. Dhammāyatanaṃ siyā āsavo ceva sāsavañca, siyā sāsavañceva no ca āsavo, siyā na vattabbaṃ – 『『āsavo ceva sāsavañcā』』tipi, 『『sāsavañceva no ca āsavo』』tipi. Dasāyatanā na vattabbā – 『『āsavā ceva āsavasampayuttā cā』』tipi, 『『āsavasampayuttā ceva no ca āsavā』』tipi. Manāyatanaṃ na vattabbaṃ – 『『āsavo ceva āsavasampayuttañcā』』ti, siyā āsavasampayuttañceva no ca āsavo, siyā na vattabbaṃ – 『『āsavasampayuttañceva no ca āsavo』』ti. Dhammāyatanaṃ siyā āsavo ceva āsavasampayuttañca, siyā āsavasampayuttañceva no ca āsavo, siyā na vattabbaṃ – 『『āsavo ceva āsavasampayuttañcā』』tipi, 『『āsavasampayuttañceva no ca āsavo』』tipi. Dasāyatanā āsavavippayuttasāsavā. Dvāyatanā siyā āsavavippayuttasāsavā, siyā āsavavippayuttaanāsavā, siyā na vattabbā – 『『āsavavippayuttasāsavā』』tipi, 『『āsavavippayuttaanāsavā』』tipi.

十一處非因。法處可能是因,可能非因。十處無因。兩處可能有因,可能無因。十處與因不相應。兩處可能與因相應,可能與因不相應。十處不應說"既是因又有因",也不應說"有因而非因"。意處不應說"既是因又有因",可能有因而非因,可能不應說"有因而非因"。法處可能既是因又有因,可能有因而非因,可能不應說"既是因又有因"也不應說"有因而非因"。十處不應說"既是因又與因相應",也不應說"與因相應而非因"。意處不應說"既是因又與因相應",可能與因相應而非因,可能不應說"與因相應而非因"。法處可能既是因又與因相應,可能與因相應而非因,可能不應說"既是因又與因相應"也不應說"與因相應而非因"。十處非因無因。意處可能非因有因,可能非因無因。法處可能非因有因,可能非因無因,可能不應說"非因有因"也不應說"非因無因"。十一處有緣。法處可能有緣,可能無緣。十一處有為。法處可能有為,可能無為。色處可見。十一處不可見。十處有對。兩處無對。十處是色。意處非色。法處可能是色,可能非色。十處世間。兩處可能世間,可能出世間;可為某些所知,可為某些所不知。十一處非漏。法處可能是漏,可能非漏。十處有漏。兩處可能有漏,可能無漏。十處與漏不相應。兩處可能與漏相應,可能與漏不相應。十處不應說"既是漏又有漏",也不應說"有漏而非漏"。意處不應說"既是漏又有漏",可能有漏而非漏,可能不應說"有漏而非漏"。法處可能既是漏又有漏,可能有漏而非漏,可能不應說"既是漏又有漏"也不應說"有漏而非漏"。十處不應說"既是漏又與漏相應",也不應說"與漏相應而非漏"。意處不應說"既是漏又與漏相應",可能與漏相應而非漏,可能不應說"與漏相應而非漏"。法處可能既是漏又與漏相應,可能與漏相應而非漏,可能不應說"既是漏又與漏相應"也不應說"與漏相應而非漏"。十處與漏不相應而有漏。兩處可能與漏不相應而有漏,可能與漏不相應而無漏,可能不應說"與漏不相應而有漏"也不應說"與漏不相應而無漏"。

Ekādasāyatanā no saṃyojanā. Dhammāyatanaṃ siyā saṃyojanaṃ, siyā no saṃyojanaṃ. Dasāyatanā saṃyojaniyā. Dvāyatanā siyā saṃyojaniyā, siyā asaṃyojaniyā. Dasāyatanā saṃyojanavippayuttā. Dvāyatanā siyā saṃyojanasampayuttā, siyā saṃyojanavippayuttā. Dasāyatanā na vattabbā – 『『saṃyojanā ceva saṃyojaniyā cā』』ti, saṃyojaniyā ceva no ca saṃyojanā. Manāyatanaṃ na vattabbaṃ – 『『saṃyojanañceva saṃyojaniyañcā』』ti, siyā saṃyojaniyañceva no ca saṃyojanaṃ, siyā na vattabbaṃ – 『『saṃyojaniyañceva no ca saṃyojana』』nti. Dhammāyatanaṃ siyā saṃyojanañceva saṃyojaniyañca, siyā saṃyojaniyañceva no ca saṃyojanaṃ, siyā na vattabbaṃ – 『『saṃyojanañceva saṃyojaniya』』ntipi, 『『saṃyojaniyañceva no ca saṃyojana』』ntipi. Dasāyatanā na vattabbā – 『『saṃyojanā ceva saṃyojanasampayuttā cā』』tipi, 『『saṃyojanasampayuttā ceva no ca saṃyojanā』』tipi. Manāyatanaṃ na vattabbaṃ – 『『saṃyojanañceva saṃyojanasampayuttañcā』』ti, siyā saṃyojanasampayuttañceva no ca saṃyojanaṃ, siyā na vattabbaṃ – 『『saṃyojanasampayuttañceva no ca saṃyojana』』nti. Dhammāyatanaṃ siyā saṃyojanañceva saṃyojanasampayuttañca, siyā saṃyojanasampayuttañceva no ca saṃyojanaṃ, siyā na vattabbaṃ – 『『saṃyojanañceva saṃyojanasampayuttañcā』』tipi, 『『saṃyojanasampayuttañceva no ca saṃyojana』』ntipi. Dasāyatanā saṃyojanavippayuttasaṃyojaniyā . Dvāyatanā siyā saṃyojanavippayuttasaṃyojaniyā, siyā saṃyojanavippayuttaasaṃyojaniyā, siyā na vattabbā – 『『saṃyojanavippayuttasaṃyojaniyā』』tipi, 『『saṃyojanavippayuttaasaṃyojaniyā』』tipi.

Ekādasāyatanā no ganthā. Dhammāyatanaṃ siyā gantho, siyā no gantho. Dasāyatanā ganthaniyā. Dvāyatanā siyā ganthaniyā, siyā aganthaniyā. Dasāyatanā ganthavippayuttā. Dvāyatanā siyā ganthasampayuttā, siyā ganthavippayuttā. Dasāyatanā na vattabbā – 『『ganthā ceva ganthaniyā cā』』ti, ganthaniyā ceva no ca ganthā. Manāyatanaṃ na vattabbaṃ – 『『gantho ceva ganthaniyañcā』』ti, siyā ganthaniyañceva no ca gantho, siyā na vattabbaṃ – 『『ganthaniyañceva no ca gantho』』ti. Dhammāyatanaṃ siyā gantho ceva ganthaniyañca, siyā ganthaniyañceva no ca gantho, siyā na vattabbaṃ – 『『gantho ceva ganthaniyañcā』』tipi, 『『ganthaniyañceva no ca gantho』』tipi. Dasāyatanā na vattabbā – 『『ganthā ceva ganthasampayuttā cā』』tipi, 『『ganthasampayuttā ceva no ca ganthā』』tipi. Manāyatanaṃ na vattabbaṃ – 『『gantho ceva ganthasampayuttañcā』』ti, siyā ganthasampayuttañceva no ca gantho, siyā na vattabbaṃ – 『『ganthasampayuttañceva no ca gantho』』ti. Dhammāyatanaṃ siyā gantho ceva ganthasampayuttañca, siyā ganthasampayuttañceva no ca gantho, siyā na vattabbaṃ – 『『gantho ceva ganthasampayuttañcā』』tipi, 『『ganthasampayuttañceva no ca gantho』』tipi. Dasāyatanā ganthavippayuttaganthaniyā. Dvāyatanā siyā ganthavippayuttaganthaniyā, siyā ganthavippayuttaaganthaniyā, siyā na vattabbā – 『『ganthavippayuttaganthaniyā』』tipi, 『『ganthavippayuttaaganthaniyā』』tipi.

十一處非結。法處可能是結,可能非結。十處可結。兩處可能可結,可能不可結。十處與結不相應。兩處可能與結相應,可能與結不相應。十處不應說"既是結又可結",而應說可結而非結。意處不應說"既是結又可結",可能可結而非結,可能不應說"可結而非結"。法處可能既是結又可結,可能可結而非結,可能不應說"既是結又可結"也不應說"可結而非結"。十處不應說"既是結又與結相應",也不應說"與結相應而非結"。意處不應說"既是結又與結相應",可能與結相應而非結,可能不應說"與結相應而非結"。法處可能既是結又與結相應,可能與結相應而非結,可能不應說"既是結又與結相應"也不應說"與結相應而非結"。十處與結不相應而可結。兩處可能與結不相應而可結,可能與結不相應而不可結,可能不應說"與結不相應而可結"也不應說"與結不相應而不可結"。十一處非縛。法處可能是縛,可能非縛。十處可縛。兩處可能可縛,可能不可縛。十處與縛不相應。兩處可能與縛相應,可能與縛不相應。十處不應說"既是縛又可縛",而應說可縛而非縛。意處不應說"既是縛又可縛",可能可縛而非縛,可能不應說"可縛而非縛"。法處可能既是縛又可縛,可能可縛而非縛,可能不應說"既是縛又可縛"也不應說"可縛而非縛"。十處不應說"既是縛又與縛相應",也不應說"與縛相應而非縛"。意處不應說"既是縛又與縛相應",可能與縛相應而非縛,可能不應說"與縛相應而非縛"。法處可能既是縛又與縛相應,可能與縛相應而非縛,可能不應說"既是縛又與縛相應"也不應說"與縛相應而非縛"。十處與縛不相應而可縛。兩處可能與縛不相應而可縛,可能與縛不相應而不可縛,可能不應說"與縛不相應而可縛"也不應說"與縛不相應而不可縛"。

Ekādasāyatanā no oghā…pe… no yogā…pe… no nīvaraṇā. Dhammāyatanaṃ siyā nīvaraṇaṃ, siyā no nīvaraṇaṃ. Dasāyatanā nīvaraṇiyā. Dvāyatanā siyā nīvaraṇiyā, siyā anīvaraṇiyā. Dasāyatanā nīvaraṇavippayuttā. Dvāyatanā siyā nīvaraṇasampayuttā, siyā nīvaraṇavippayuttā. Dasāyatanā na vattabbā – 『『nīvaraṇā ceva nīvaraṇiyā cā』』ti, nīvaraṇiyā ceva no ca nīvaraṇā. Manāyatanaṃ na vattabbaṃ – 『『nīvaraṇañceva nīvaraṇiyañcā』』ti , siyā nīvaraṇiyañceva no ca nīvaraṇaṃ, siyā na vattabbaṃ – 『『nīvaraṇiyañceva no ca nīvaraṇa』』nti. Dhammāyatanaṃ siyā nīvaraṇañceva nīvaraṇiyañca, siyā nīvaraṇiyañceva no ca nīvaraṇaṃ, siyā na vattabbaṃ – 『『nīvaraṇañceva nīvaraṇiyañcā』』tipi, 『『nīvaraṇiyañceva no ca nīvaraṇa』』ntipi. Dasāyatanā na vattabbā – 『『nīvaraṇā ceva nīvaraṇasampayuttā cā』』tipi, 『『nīvaraṇasampayuttā ceva no ca nīvaraṇā』』tipi. Manāyatanaṃ na vattabbaṃ – 『『nīvaraṇañceva nīvaraṇasampayuttañcā』』ti, siyā nīvaraṇasampayuttañceva no ca nīvaraṇaṃ, siyā na vattabbaṃ – 『『nīvaraṇasampayuttañceva no ca nīvaraṇa』』nti. Dhammāyatanaṃ siyā nīvaraṇañceva nīvaraṇasampayuttañca, siyā nīvaraṇasampayuttañceva no ca nīvaraṇaṃ, siyā na vattabbaṃ – 『『nīvaraṇañceva nīvaraṇasampayuttañcā』』tipi, 『『nīvaraṇasampayuttañceva no ca nīvaraṇa』』ntipi. Dasāyatanā nīvaraṇavippayuttanīvaraṇiyā. Dvāyatanā siyā nīvaraṇavippayuttanīvaraṇiyā, siyā nīvaraṇavippayuttaanīvaraṇiyā, siyā na vattabbā – 『『nīvaraṇavippayuttanīvaraṇiyā』』tipi, 『『nīvaraṇavippayuttaanīvaraṇiyā』』tipi.

Ekādasāyatanā no parāmāsā. Dhammāyatanaṃ siyā parāmāso, siyā no parāmāso. Dasāyatanā parāmaṭṭhā. Dvāyatanā siyā parāmaṭṭhā, siyā aparāmaṭṭhā. Dasāyatanā parāmāsavippayuttā. Manāyatanaṃ siyā parāmāsasampayuttaṃ, siyā parāmāsavippayuttaṃ. Dhammāyatanaṃ siyā parāmāsasampayuttaṃ, siyā parāmāsavippayuttaṃ, siyā na vattabbaṃ – 『『parāmāsasampayutta』』ntipi, 『『parāmāsavippayutta』』ntipi. Dasāyatanā na vattabbā – 『『parāmāsā ceva parāmaṭṭhā cā』』ti, 『『parāmaṭṭhā ceva no ca parāmāsā』』. Manāyatanaṃ na vattabbaṃ – 『『parāmāso ceva parāmaṭṭhañcā』』ti, siyā parāmaṭṭhañceva no ca parāmāso, siyā na vattabbaṃ – 『『parāmaṭṭhañceva no ca parāmāso』』ti. Dhammāyatanaṃ siyā parāmāso ceva parāmaṭṭhañca, siyā parāmaṭṭhañceva no ca parāmāso, siyā na vattabbaṃ – 『『parāmāso ceva parāmaṭṭhañcā』』tipi, 『『parāmaṭṭhañceva no ca parāmāso』』tipi. Dasāyatanā parāmāsavippayuttaparāmaṭṭhā. Dvāyatanā siyā parāmāsavippayuttaparāmaṭṭhā , siyā parāmāsavippayuttaaparāmaṭṭhā, siyā na vattabbā – 『『parāmāsavippayuttaparāmaṭṭhā』』tipi , 『『parāmāsavippayuttaaparāmaṭṭhā』』tipi.

十一處非暴流……非軛……非蓋。法處可能是蓋,可能非蓋。十處可被蓋。兩處可能可被蓋,可能不可被蓋。十處與蓋不相應。兩處可能與蓋相應,可能與蓋不相應。十處不應說"既是蓋又可被蓋",而應說可被蓋而非蓋。意處不應說"既是蓋又可被蓋",可能可被蓋而非蓋,可能不應說"可被蓋而非蓋"。法處可能既是蓋又可被蓋,可能可被蓋而非蓋,可能不應說"既是蓋又可被蓋"也不應說"可被蓋而非蓋"。十處不應說"既是蓋又與蓋相應",也不應說"與蓋相應而非蓋"。意處不應說"既是蓋又與蓋相應",可能與蓋相應而非蓋,可能不應說"與蓋相應而非蓋"。法處可能既是蓋又與蓋相應,可能與蓋相應而非蓋,可能不應說"既是蓋又與蓋相應"也不應說"與蓋相應而非蓋"。十處與蓋不相應而可被蓋。兩處可能與蓋不相應而可被蓋,可能與蓋不相應而不可被蓋,可能不應說"與蓋不相應而可被蓋"也不應說"與蓋不相應而不可被蓋"。十一處非取。法處可能是取,可能非取。十處被取。兩處可能被取,可能不被取。十處與取不相應。意處可能與取相應,可能與取不相應。法處可能與取相應,可能與取不相應,可能不應說"與取相應"也不應說"與取不相應"。十處不應說"既是取又被取",而應說"被取而非取"。意處不應說"既是取又被取",可能被取而非取,可能不應說"被取而非取"。法處可能既是取又被取,可能被取而非取,可能不應說"既是取又被取"也不應說"被取而非取"。十處與取不相應而被取。兩處可能與取不相應而被取,可能與取不相應而不被取,可能不應說"與取不相應而被取"也不應說"與取不相應而不被取"。

Dasāyatanā anārammaṇā. Manāyatanaṃ sārammaṇaṃ. Dhammāyatanaṃ siyā sārammaṇaṃ, siyā anārammaṇaṃ. Manāyatanaṃ cittaṃ. Ekādasāyatanā no cittā. Ekādasāyatanā acetasikā. Dhammāyatanaṃ siyā cetasikaṃ, siyā acetasikaṃ. Dasāyatanā cittavippayuttā. Dhammāyatanaṃ siyā cittasampayuttaṃ, siyā cittavippayuttaṃ. Manāyatanaṃ na vattabbaṃ – 『『cittena sampayutta』』ntipi , 『『cittena vippayutta』』ntipi. Dasāyatanā cittavisaṃsaṭṭhā. Dhammāyatanaṃ siyā cittasaṃsaṭṭhaṃ, siyā cittavisaṃsaṭṭhaṃ. Manāyatanaṃ na vattabbaṃ – 『『cittena saṃsaṭṭha』』ntipi, 『『cittena visaṃsaṭṭha』』ntipi. Chāyatanā no cittasamuṭṭhānā. Chāyatanā siyā cittasamuṭṭhānā, siyā no cittasamuṭṭhānā. Ekādasāyatanā no cittasahabhuno. Dhammāyatanaṃ siyā cittasahabhū , siyā no cittasahabhū. Ekādasāyatanā no cittānuparivattino. Dhammāyatanaṃ siyā cittānuparivatti, siyā no cittānuparivatti. Ekādasāyatanā no cittasaṃsaṭṭhasamuṭṭhānā. Dhammāyatanaṃ siyā cittasaṃsaṭṭhasamuṭṭhānaṃ, siyā no cittasaṃsaṭṭhasamuṭṭhānaṃ. Ekādasāyatanā no cittasaṃsaṭṭhasamuṭṭhānasahabhuno. Dhammāyatanaṃ siyā cittasaṃsaṭṭhasamuṭṭhānasahabhū, siyā no cittasaṃsaṭṭhasamuṭṭhānasahabhū. Ekādasāyatanā no cittasaṃsaṭṭhasamuṭṭhānānuparivattino. Dhammāyatanaṃ siyā cittasaṃsaṭṭhasamuṭṭhānānuparivatti, siyā no cittasaṃsaṭṭhasamuṭṭhānānuparivatti.

Chāyatanā ajjhattikā. Chāyatanā bāhirā. Navāyatanā upādā. Dvāyatanā no upādā. Dhammāyatanaṃ siyā upādā, siyā no upādā. Pañcāyatanā upādinnā. Saddāyatanaṃ anupādinnaṃ. Chāyatanā siyā upādinnā, siyā anupādinnā. Ekādasāyatanā no upādānā. Dhammāyatanaṃ siyā upādānaṃ, siyā no upādānaṃ. Dasāyatanā upādāniyā. Dvāyatanā siyā upādāniyā, siyā anupādāniyā. Dasāyatanā upādānavippayuttā. Dvāyatanā siyā upādānasampayuttā, siyā upādānavippayuttā. Dasāyatanā na vattabbā – 『『upādānā ceva upādāniyā cā』』ti, upādāniyā ceva no ca upādānā. Manāyatanaṃ na vattabbaṃ – 『『upādānañceva upādāniyañcā』』ti, siyā upādāniyañceva no ca upādānaṃ, siyā na vattabbaṃ – 『『upādāniyañceva no ca upādāna』』nti. Dhammāyatanaṃ siyā upādānañceva upādāniyañca, siyā upādāniyañceva no ca upādānaṃ, siyā na vattabbaṃ – 『『upādānañceva upādāniyañcā』』tipi, 『『upādāniyañceva no ca upādāna』』ntipi. Dasāyatanā na vattabbā – 『『upādānā ceva upādānasampayuttā cā』』tipi, 『『upādānasampayuttā ceva no ca upādānā』』tipi. Manāyatanaṃ na vattabbaṃ – 『『upādāniyañceva upādānasampayuttañcā』』ti, siyā upādānasampayuttañceva no ca upādānaṃ, siyā na vattabbaṃ – 『『upādānasampayuttañceva no ca upādāna』』nti. Dhammāyatanaṃ siyā upādānañceva upādānasampayuttañca, siyā upādānasampayuttañceva no ca upādānaṃ , siyā na vattabbaṃ – 『『upādānañceva upādānasampayuttañcā』』tipi, 『『upādānasampayuttañceva no ca upādāna』』ntipi. Dasāyatanā upādānavippayuttaupādāniyā. Dvāyatanā siyā upādānasampayuttaupādāniyā, siyā upādānavippayuttaanupādāniyā, siyā na vattabbā – 『『upādānavippayuttaupādāniyā』』tipi, 『『upādānavippayuttaanupādāniyā』』tipi.

十處無所依。意處有所依。法處可能有所依,可能無所依。意處心。十一處非心。十一處無心。法處可能有心,可能無心。十處與心不相應。法處可能與心相應,可能與心不相應。意處不應說——「與心相應」也不應說「與心不相應」。十處心不相應。法處可能與心相應,可能與心不相應。意處不應說——「與心相應」也不應說「與心不相應」。十處心不相應。法處可能與心相應,可能與心不相應。意處不應說——「與心相應」也不應說「與心不相應」。十處無心。十處可能心不相應。法處可能心不相應,可能無心。十處內在。十處外在。九處有取。兩處無取。法處可能有取,可能無取。五處被取。聲處無被取。十處可能被取,可能無被取。十一處非取。法處可能是取,可能非取。十處可取。兩處可能可取,可能不可取。十處與取不相應。兩處可能與取相應,可能與取不相應。十處不應說——「既是取又可取」，也不應說「可取而非取」。意處不應說——「既是取又可取」，可能可取而非取,可能不應說「可取而非取」。法處可能既是取又可取,可能可取而非取,可能不應說——「既是取又可取」也不應說「可取而非取」。十處不應說——「既是取又與取相應」，也不應說「與取相應而非取」。意處不應說——「既是取又與取相應」，可能與取相應而非取,可能不應說「與取相應而非取」。法處可能既是取又與取相應,可能與取相應而非取,可能不應說——「既是取又與取相應」也不應說「與取相應而非取」。十處與取不相應而可取。兩處可能與取不相應而可取,可能與取不相應而不可取,可能不應說「與取不相應而可取」也不應說「與取不相應而不可取」。

Ekādasāyatanā no kilesā. Dhammāyatanaṃ siyā kileso, siyā no kileso. Dasāyatanā saṃkilesikā. Dvāyatanā siyā saṃkilesikā, siyā asaṃkilesikā. Dasāyatanā asaṃkiliṭṭhā. Dvāyatanā siyā saṃkiliṭṭhā, siyā asaṃkiliṭṭhā. Dasāyatanā kilesavippayuttā. Dvāyatanā siyā kilesasampayuttā, siyā kilesavippayuttā. Dasāyatanā na vattabbā – 『『kilesā ceva saṃkilesikā cā』』ti, 『『saṃkilesikā ceva no ca kilesā』』. Manāyatanaṃ na vattabbaṃ – 『『kileso ceva saṃkilesikañcā』』ti, siyā saṃkilesikañceva no ca kileso, siyā na vattabbaṃ – 『『saṃkilesikañceva no ca kileso』』ti. Dhammāyatanaṃ siyā kileso ceva saṃkilesikañca, siyā saṃkilesikañceva no ca kileso, siyā na vattabbaṃ – 『『kileso ceva saṃkilesikañcā』』tipi, 『『saṃkilesikañceva no ca kileso』』tipi. Dasāyatanā na vattabbā – 『『kilesā ceva saṃkiliṭṭhā cā』』tipi, 『『saṃkiliṭṭhā ceva no ca kilesā』』tipi. Manāyatanaṃ na vattabbaṃ – 『『kileso ceva saṃkiliṭṭhañcā』』ti, siyā saṃkiliṭṭhañceva no ca kileso, siyā na vattabbaṃ – 『『saṃkiliṭṭhañceva no ca kileso』』ti. Dhammāyatanaṃ siyā kileso ceva saṃkiliṭṭhañca, siyā saṃkiliṭṭhañceva no ca kileso, siyā na vattabbaṃ – 『『kileso ceva saṃkiliṭṭhañcā』』tipi, 『『saṃkiliṭṭhañceva no ca kileso』』tipi.

Dasāyatanā na vattabbā – 『『kilesā ceva kilesasampayuttā cā』』tipi, 『『kilesasampayuttā ceva no ca na kilesā』』tipi. Manāyatanaṃ na vattabbaṃ – 『『kileso ceva kilesasampayuttañcā』』ti , siyā kilesasampayuttañceva no ca kileso, siyā na vattabbaṃ – 『『kilesasampayuttañceva no ca kileso』』ti. Dhammāyatanaṃ siyā kileso ceva kilesasampayuttañca, siyā kilesasampayuttañceva no ca kileso, siyā na vattabbaṃ – 『『kileso ceva kilesasampayuttañcā』』tipi, 『『kilesasampayuttañceva no ca kileso』』tipi. Dasāyatanā kilesavippayuttasaṃkilesikā. Dvāyatanā siyā kilesavippayuttasaṃkilesikā, siyā kilesavippayuttaasaṃkilesikā , siyā na vattabbā – 『『kilesavippayuttasaṃkilesikā』』tipi, 『『kilesavippayuttaasaṃkilesikā』』tipi .

Dasāyatanā na dassanena pahātabbā. Dvāyatanā siyā dassanena pahātabbā, siyā na dassanena pahātabbā. Dasāyatanā na bhāvanāya pahātabbā. Dvāyatanā siyā bhāvanāya pahātabbā, siyā na bhāvanāya pahātabbā. Dasāyatanā na dassanena pahātabbahetukā. Dvāyatanā siyā dassanena pahātabbahetukā, siyā na dassanena pahātabbahetukā. Dasāyatanā na bhāvanāya pahātabbahetukā. Dvāyatanā siyā bhāvanāya pahātabbahetukā, siyā na bhāvanāya pahātabbahetukā. Dasāyatanā avitakkā. Dvāyatanā siyā savitakkā, siyā avitakkā. Dasāyatanā avicārā. Dvāyatanā siyā savicārā, siyā avicārā. Dasāyatanā appītikā. Dvāyatanā siyā sappītikā, siyā appītikā. Dasāyatanā na pītisahagatā. Dvāyatanā siyā pītisahagatā, siyā na pītisahagatā. Dasāyatanā na sukhasahagatā. Dvāyatanā siyā sukhasahagatā, siyā na sukhasahagatā. Dasāyatanā na upekkhāsahagatā. Dvāyatanā siyā upekkhāsahagatā, siyā na upekkhāsahagatā.

十一處非煩惱。法處可能是煩惱,可能非煩惱。十處可被煩惱。兩處可能可被煩惱,可能不可被煩惱。十處未被煩惱。兩處可能被煩惱,可能未被煩惱。十處與煩惱不相應。兩處可能與煩惱相應,可能與煩惱不相應。十處不應說"既是煩惱又可被煩惱",也不應說"可被煩惱而非煩惱"。意處不應說"既是煩惱又可被煩惱",可能可被煩惱而非煩惱,可能不應說"可被煩惱而非煩惱"。法處可能既是煩惱又可被煩惱,可能可被煩惱而非煩惱,可能不應說"既是煩惱又可被煩惱"也不應說"可被煩惱而非煩惱"。十處不應說"既是煩惱又被煩惱",也不應說"被煩惱而非煩惱"。意處不應說"既是煩惱又被煩惱",可能被煩惱而非煩惱,可能不應說"被煩惱而非煩惱"。法處可能既是煩惱又被煩惱,可能被煩惱而非煩惱,可能不應說"既是煩惱又被煩惱"也不應說"被煩惱而非煩惱"。十處不應說"既是煩惱又與煩惱相應",也不應說"與煩惱相應而非煩惱"。意處不應說"既是煩惱又與煩惱相應",可能與煩惱相應而非煩惱,可能不應說"與煩惱相應而非煩惱"。法處可能既是煩惱又與煩惱相應,可能與煩惱相應而非煩惱,可能不應說"既是煩惱又與煩惱相應"也不應說"與煩惱相應而非煩惱"。十處與煩惱不相應而可被煩惱。兩處可能與煩惱不相應而可被煩惱,可能與煩惱不相應而不可被煩惱,可能不應說"與煩惱不相應而可被煩惱"也不應說"與煩惱不相應而不可被煩惱"。十處不應由見而斷。兩處可能由見而斷,可能不由見而斷。十處不應由修而斷。兩處可能由修而斷,可能不由修而斷。十處不應由見而斷因。兩處可能由見而斷因,可能不由見而斷因。十處不應由修而斷因。兩處可能由修而斷因,可能不由修而斷因。十處無尋。兩處可能有尋,可能無尋。十處無伺。兩處可能有伺,可能無伺。十處無喜。兩處可能有喜,可能無喜。十處不與喜俱。兩處可能與喜俱,可能不與喜俱。十處不與樂俱。兩處可能與樂俱,可能不與樂俱。十處不與舍俱。兩處可能與舍俱,可能不與舍俱。

Dasāyatanā kāmāvacarā. Dvāyatanā siyā kāmāvacarā, siyā na kāmāvacarā. Dasāyatanā na rūpāvacarā. Dvāyatanā siyā rūpāvacarā, siyā na rūpāvacarā. Dasāyatanā na arūpāvacarā. Dvāyatanā siyā arūpāvacarā, siyā na arūpāvacarā. Dasāyatanā pariyāpannā. Dvāyatanā siyā pariyāpannā, siyā apariyāpannā. Dasāyatanā aniyyānikā. Dvāyatanā siyā niyyānikā , siyā aniyyānikā. Dasāyatanā aniyatā. Dvāyatanā siyā niyatā, siyā aniyatā. Dasāyatanā sauttarā. Dvāyatanā siyā sauttarā, siyā anuttarā. Dasāyatanā araṇā. Dvāyatanā siyā saraṇā, siyā araṇāti.

Pañhāpucchakaṃ.

十處欲界。兩處可能欲界,可能非欲界。十處非色界。兩處可能色界,可能非色界。十處非無色界。兩處可能無色界,可能非無色界。十處有限。兩處可能有限,可能無限。十處不出離。兩處可能出離,可能不出離。十處不決定。兩處可能決定,可能不決定。十處有上。兩處可能有上,可能無上。十處無諍。兩處可能有諍,可能無諍。問答完畢。

Āyatanavibhaṅgo niṭṭhito.

處分別已結束。