2. Āyatanavibhaṅgo

1. Suttantabhājanīyaṃ

154. 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.

2. Abhidhammabhājanīyaṃ

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

156. 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’’ .

157. 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’’.

158. 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’’.

159. 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’’.



处分别
1. 经分别
十二处 - 眼处、色处、耳处、声处、鼻处、香处、舌处、味处、身处、触处、意处、法处。
眼是无常的、苦的、无我的、变易法。色是无常的、苦的、无我的、变易法。耳是无常的、苦的、无我的、变易法。声是无常的、苦的、无我的、变易法。鼻是无常的、苦的、无我的、变易法。香是无常的、苦的、无我的、变易法。舌是无常的、苦的、无我的、变易法。味是无常的、苦的、无我的、变易法。身是无常的、苦的、无我的、变易法。触是无常的、苦的、无我的、变易法。意是无常的、苦的、无我的、变易法。法是无常的、苦的、无我的、变易法。
经分别。
2. 阿毗达摩分别
十二处 - 眼处、耳处、鼻处、舌处、身处、意处、色处、声处、香处、味处、触处、法处。
其中什么是眼处?凡是眼,依四大种所造的净色,属于自体,不可见有对,以此不可见有对之眼,见过、正见、将见或可能见可见有对之色,这就是眼,这就是眼处,这就是眼界,这就是眼根,这就是世间,这就是门,这就是海,这就是明净,这就是田地,这就是基础,这就是眼,这就是眼目,这就是此岸,这就是空村。这被称为"眼处"。
其中什么是耳处?凡是耳,依四大种所造的净色,属于自体,不可见有对,以此不可见有对之耳,听过、正听、将听或可能听不可见有对之声,这就是耳,这就是耳处,这就是耳界,这就是耳根,这就是世间,这就是门,这就是海,这就是明净,这就是田地,这就是基础,这就是此岸,这就是空村。这被称为"耳处"。
其中什么是鼻处?凡是鼻,依四大种所造的净色,属于自体,不可见有对,以此不可见有对之鼻,嗅过、正嗅、将嗅或可能嗅不可见有对之香,这就是鼻,这就是鼻处,这就是鼻界,这就是鼻根,这就是世间,这就是门,这就是海,这就是明净,这就是田地,这就是基础,这就是此岸,这就是空村。这被称为"鼻处"。
其中什么是舌处?凡是舌,依四大种所造的净色,属于自体,不可见有对,以此不可见有对之舌,尝过、正尝、将尝或可能尝不可见有对之味,这就是舌,这就是舌处,这就是舌界,这就是舌根,这就是世间,这就是门,这就是海,这就是明净,这就是田地,这就是基础,这就是此岸,这就是空村。这被称为"舌处"。

160. 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’’.

161. 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’’.



160. 其中什么是身处?凡是身,依四大种所造的净色,属于自体,不可见有对,以此不可见有对之身,触过、正触、将触或可能触不可见有对之触,这就是身,这就是身处,这就是身界,这就是身根,这就是世间,这就是门,这就是海,这就是明净,这就是田地,这就是基础,这就是此岸,这就是空村。这被称为"身处"。
161. 其中什么是意处?一种意处 - 与触相应。
二种意处 - 有因的,无因的。
三种意处 - 善的,不善的,无记的。
四种意处 - 欲界的,色界的,无色界的,出世间的。
五种意处 - 与乐根相应的,与苦根相应的,与喜根相应的,与忧根相应的,与舍根相应的。
六种意处 - 眼识、耳识、鼻识、舌识、身识、意识。如是六种意处。
七种意处 - 眼识、耳识、鼻识、舌识、身识、意界、意识界。如是七种意处。
八种意处 - 眼识、耳识、鼻识、舌识、身识有乐俱的、有苦俱的,意界、意识界。如是八种意处。
九种意处 - 眼识、耳识、鼻识、舌识、身识、意界、意识界有善的、有不善的、有无记的。如是九种意处。
十种意处 - 眼识、耳识、鼻识、舌识、身识有乐俱的、有苦俱的,意界、意识界有善的、有不善的、有无记的。如是十种意处。
一种意处 - 与触相应。
二种意处 - 有因的,无因的。
三种意处 - 与乐受相应的,与苦受相应的,与不苦不乐受相应的...乃至...。如是多种意处。这被称为"意处"。

162. 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’’.

163. 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’’.

164. 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’’.

165. 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’’.

166. 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’’.



162. 其中什么是色处?凡是色,依四大种所造的颜色,可见有对,青、黄、赤、白、黑、赤褐、绿、绿色、芒果芽色,长、短、细、粗、圆、椭圆、四方、六角、八角、十六角,低、高,影、光明、光、暗、云、雾、烟、尘,月轮的颜色、日轮的颜色、星宿的颜色、镜面的颜色、宝石贝壳珍珠琉璃的颜色、金银的颜色,或者其他任何依四大种所造的颜色,可见有对,凡是可见有对之色,以不可见有对之眼,见过、正见、将见或可能见,这就是色,这就是色处,这就是色界。这被称为"色处"。
163. 其中什么是声处?凡是声,依四大种所造,不可见有对,鼓声、小鼓声、螺声、小鼓声、歌声、乐声、掌声、手声、众生的声音、界的撞击声、风声、水声、人声、非人声,或者其他任何依四大种所造的声音,不可见有对,凡是不可见有对之声,以不可见有对之耳,听过、正听、将听或可能听,这就是声,这就是声处,这就是声界。这被称为"声处"。
164. 其中什么是香处?凡是香,依四大种所造,不可见有对,根香、心材香、树皮香、叶香、花香、果香、生香、死香、好香、恶香,或者其他任何依四大种所造的香,不可见有对,凡是不可见有对之香,以不可见有对之鼻,嗅过、正嗅、将嗅或可能嗅,这就是香,这就是香处,这就是香界。这被称为"香处"。
165. 其中什么是味处?凡是味,依四大种所造,不可见有对,根味、茎味、皮味、叶味、花味、果味,酸、甜、苦、辣、咸、涩、淡、美味、不美味,或者其他任何依四大种所造的味,不可见有对,凡是不可见有对之味,以不可见有对之舌,尝过、正尝、将尝或可能尝,这就是味,这就是味处,这就是味界。这被称为"味处"。
166. 其中什么是触处?地界、火界、风界,硬、软、细滑、粗糙,乐触、苦触,重、轻,凡是不可见有对之触,以不可见有对之身,触过、正触、将触或可能触,这就是触,这就是触处,这就是触界。这被称为"触处"。

167. 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.

3. Pañhāpucchakaṃ

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

169. Dvādasannaṃ āyatanānaṃ kati kusalā, kati akusalā, kati abyākatā…pe… kati saraṇā, kati araṇā?

1. Tikaṃ



167. 其中什么是法处?感受集、觉知集、行集，以及可见有对的色，属于法处的范围，无为法也。
其中什么是感受集?一种感受集 - 与触相应。二种感受集 - 有因的、无因的。三种感受集 - 有善的、无善的、无记的……乃至……如是十种感受集……乃至……如是多种感受集。这被称为"感受集"。
其中什么是觉知集?一种觉知集 - 与触相应。二种觉知集 - 有因的、无因的。三种觉知集 - 有善的、无善的、无记的……乃至……如是十种觉知集……乃至……如是多种觉知集。这被称为"觉知集"。
其中什么是行集?一种行集 - 与心相应。二种行集 - 有因的、无因的。三种行集 - 有善的、无善的、无记的……乃至……如是十种行集……乃至……如是多种行集。这被称为"行集"。
其中什么是可见有对的色，属于法处的范围?女性的感官、男性的感官……乃至……食物的摄取。这被称为"可见有对的色，属于法处的范围"。
其中什么是无为法?贪的灭尽、恨的灭尽、痴的灭尽 - 这被称为"无为法"。
这被称为法处。
阿毗达摩分别。
3. 问答
168. 十二处 - 眼处、色处、耳处、声处、鼻处、香处、舌处、味处、身处、触处、意处、法处。
169. 十二处中有多少是善的，有多少是不善的，有多少是无记的……乃至……有多少是归依的，有多少是非归依的？
三个。

170. 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.


170. 十个处是不明的。两个处可以是善的，可以是不善的，可以是不明的。十个处不应存在 - “与乐受相应”也好，“与苦受相应”也好，“与不苦不乐受相应”也好。意处可以与乐受相应，可以与苦受相应，可以与不苦不乐受相应。法处可以与乐受相应，可以与苦受相应，可以与不苦不乐受相应，但不应存在 - “与乐受相应”也好，“与苦受相应”也好，“与不苦不乐受相应”也好。十个处既不是果法也不是果法法。两个处可以是果法，可以是果法法，可以既不是果法也不是果法法。
五个处是有取的、无取的。声处是无取的。四个处可以是有取的、可以是无取的、可以是无取的。两个处可以是有取的、可以是无取的、可以既不是有取也不是无取。十个处是非污染的、污染的。两个处可以是污染的、可以是非污染的、可以是非污染的。
十个处没有思维、没有观察。意处可以有思维和观察，可以只有没有思维的观察，可以没有思维、没有观察。法处可以有思维和观察，可以只有没有思维的观察，可以没有思维、没有观察，且不应存在 - “有思维和观察”也好，“只有没有思维的观察”也好，“没有思维、没有观察”也好。十个处不应存在 - “与喜相应”也好，“与乐相应”也好，“与舍相应”也好。两个处可以与喜相应，可以与乐相应，可以与舍相应，但不应存在 - “与喜相应”也好，“与乐相应”也好，“与舍相应”也好。
十个处既不能通过见也不能通过修行而断除。两个处可以通过见而断除，可以通过修行而断除，可以既不能通过见也不能通过修行而断除。十个处既不是因见而断除的。两个处可以是因见而断除的，可以是因修行而断除的，可以既不是因见也不是因修行而断除。十个处既不是有积聚的，也不是有消失的。两个处可以是有积聚的，可以是有消失的，可以既不是有积聚的也不是有消失的。十个处既不是有学的，也不是无学的。两个处可以是有学的，可以是无学的，可以既不是有学的也不是无学的。十个处是有限的。两个处可以是有限的，可以是无量的，可以是无边的。十个处是无所依的。两个处可以是有限的依处，可以是无量的依处，可以是无边的依处，但不应存在 - “有限的依处”也好，“无量的依处”也好，“无边的依处”也好。十个处是中等的。两个处可以是低劣的，可以是中等的，可以是高贵的。十个处是不定的。两个处可以是错误的定，或者是正确的定，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.

2. Dukaṃ



十个处是无所缘的。两个处可以是以道为所缘的，可以是以道为因的，可以是以道为增上的，但不应存在 - "以道为所缘"也好，"以道为因"也好，"以道为增上"也好。五个处可以是已生的，可以是将生的，不应存在 - "未生的"。声处可以是已生的，可以是未生的，不应存在 - "将生的"。五个处可以是已生的，可以是未生的，可以是将生的。法处可以是已生的，可以是未生的，可以是将生的，但不应存在 - "已生的"也好，"未生的"也好，"将生的"也好。十一个处可以是过去的，可以是未来的，可以是现在的。法处可以是过去的，可以是未来的，可以是现在的，但不应存在 - "过去的"也好，"未来的"也好，"现在的"也好。十个处是无所缘的。两个处可以是以过去为所缘的，可以是以未来为所缘的，可以是以现在为所缘的，但不应存在 - "以过去为所缘"也好，"以未来为所缘"也好，"以现在为所缘"也好；可以是内的，可以是外的，可以是内外的。十个处是无所缘的。两个处可以是以内为所缘的，可以是以外为所缘的，可以是以内外为所缘的，但不应存在 - "以内为所缘"也好，"以外为所缘"也好，"以内外为所缘"也好。色处是可见有对的。九个处是不可见有对的。两个处是不可见无对的。
2. 二法

171. 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.


171. 十一处非因。法处可能是因,可能非因。十处无因。两处可能有因,可能无因。十处与因不相应。两处可能与因相应,可能与因不相应。十处不应说"既是因又有因",也不应说"有因而非因"。意处不应说"既是因又有因",可能有因而非因,可能不应说"有因而非因"。法处可能既是因又有因,可能有因而非因,可能不应说"既是因又有因"也不应说"有因而非因"。十处不应说"既是因又与因相应",也不应说"与因相应而非因"。意处不应说"既是因又与因相应",可能与因相应而非因,可能不应说"与因相应而非因"。法处可能既是因又与因相应,可能与因相应而非因,可能不应说"既是因又与因相应"也不应说"与因相应而非因"。十处非因无因。意处可能非因有因,可能非因无因。法处可能非因有因,可能非因无因,可能不应说"非因有因"也不应说"非因无因"。
十一处有缘。法处可能有缘,可能无缘。十一处有为。法处可能有为,可能无为。色处可见。十一处不可见。十处有对。两处无对。十处是色。意处非色。法处可能是色,可能非色。十处世间。两处可能世间,可能出世间;可为某些所知,可为某些所不知。
十一处非漏。法处可能是漏,可能非漏。十处有漏。两处可能有漏,可能无漏。十处与漏不相应。两处可能与漏相应,可能与漏不相应。十处不应说"既是漏又有漏",也不应说"有漏而非漏"。意处不应说"既是漏又有漏",可能有漏而非漏,可能不应说"有漏而非漏"。法处可能既是漏又有漏,可能有漏而非漏,可能不应说"既是漏又有漏"也不应说"有漏而非漏"。十处不应说"既是漏又与漏相应",也不应说"与漏相应而非漏"。意处不应说"既是漏又与漏相应",可能与漏相应而非漏,可能不应说"与漏相应而非漏"。法处可能既是漏又与漏相应,可能与漏相应而非漏,可能不应说"既是漏又与漏相应"也不应说"与漏相应而非漏"。十处与漏不相应而有漏。两处可能与漏不相应而有漏,可能与漏不相应而无漏,可能不应说"与漏不相应而有漏"也不应说"与漏不相应而无漏"。


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.


十一处非结。法处可能是结,可能非结。十处可结。两处可能可结,可能不可结。十处与结不相应。两处可能与结相应,可能与结不相应。十处不应说"既是结又可结",而应说可结而非结。意处不应说"既是结又可结",可能可结而非结,可能不应说"可结而非结"。法处可能既是结又可结,可能可结而非结,可能不应说"既是结又可结"也不应说"可结而非结"。十处不应说"既是结又与结相应",也不应说"与结相应而非结"。意处不应说"既是结又与结相应",可能与结相应而非结,可能不应说"与结相应而非结"。法处可能既是结又与结相应,可能与结相应而非结,可能不应说"既是结又与结相应"也不应说"与结相应而非结"。十处与结不相应而可结。两处可能与结不相应而可结,可能与结不相应而不可结,可能不应说"与结不相应而可结"也不应说"与结不相应而不可结"。
十一处非缚。法处可能是缚,可能非缚。十处可缚。两处可能可缚,可能不可缚。十处与缚不相应。两处可能与缚相应,可能与缚不相应。十处不应说"既是缚又可缚",而应说可缚而非缚。意处不应说"既是缚又可缚",可能可缚而非缚,可能不应说"可缚而非缚"。法处可能既是缚又可缚,可能可缚而非缚,可能不应说"既是缚又可缚"也不应说"可缚而非缚"。十处不应说"既是缚又与缚相应",也不应说"与缚相应而非缚"。意处不应说"既是缚又与缚相应",可能与缚相应而非缚,可能不应说"与缚相应而非缚"。法处可能既是缚又与缚相应,可能与缚相应而非缚,可能不应说"既是缚又与缚相应"也不应说"与缚相应而非缚"。十处与缚不相应而可缚。两处可能与缚不相应而可缚,可能与缚不相应而不可缚,可能不应说"与缚不相应而可缚"也不应说"与缚不相应而不可缚"。


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.


十一处非暴流……非轭……非盖。法处可能是盖,可能非盖。十处可被盖。两处可能可被盖,可能不可被盖。十处与盖不相应。两处可能与盖相应,可能与盖不相应。十处不应说"既是盖又可被盖",而应说可被盖而非盖。意处不应说"既是盖又可被盖",可能可被盖而非盖,可能不应说"可被盖而非盖"。法处可能既是盖又可被盖,可能可被盖而非盖,可能不应说"既是盖又可被盖"也不应说"可被盖而非盖"。十处不应说"既是盖又与盖相应",也不应说"与盖相应而非盖"。意处不应说"既是盖又与盖相应",可能与盖相应而非盖,可能不应说"与盖相应而非盖"。法处可能既是盖又与盖相应,可能与盖相应而非盖,可能不应说"既是盖又与盖相应"也不应说"与盖相应而非盖"。十处与盖不相应而可被盖。两处可能与盖不相应而可被盖,可能与盖不相应而不可被盖,可能不应说"与盖不相应而可被盖"也不应说"与盖不相应而不可被盖"。
十一处非取。法处可能是取,可能非取。十处被取。两处可能被取,可能不被取。十处与取不相应。意处可能与取相应,可能与取不相应。法处可能与取相应,可能与取不相应,可能不应说"与取相应"也不应说"与取不相应"。十处不应说"既是取又被取",而应说"被取而非取"。意处不应说"既是取又被取",可能被取而非取,可能不应说"被取而非取"。法处可能既是取又被取,可能被取而非取,可能不应说"既是取又被取"也不应说"被取而非取"。十处与取不相应而被取。两处可能与取不相应而被取,可能与取不相应而不被取,可能不应说"与取不相应而被取"也不应说"与取不相应而不被取"。


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.


十处无所依。意处有所依。法处可能有所依,可能无所依。意处心。十一处非心。十一处无心。法处可能有心,可能无心。十处与心不相应。法处可能与心相应,可能与心不相应。意处不应说——“与心相应”也不应说“与心不相应”。十处心不相应。法处可能与心相应,可能与心不相应。意处不应说——“与心相应”也不应说“与心不相应”。十处心不相应。法处可能与心相应,可能与心不相应。意处不应说——“与心相应”也不应说“与心不相应”。十处无心。十处可能心不相应。法处可能心不相应,可能无心。
十处内在。十处外在。九处有取。两处无取。法处可能有取,可能无取。五处被取。声处无被取。十处可能被取,可能无被取。十一处非取。法处可能是取,可能非取。十处可取。两处可能可取,可能不可取。十处与取不相应。两处可能与取相应,可能与取不相应。十处不应说——“既是取又可取”，也不应说“可取而非取”。意处不应说——“既是取又可取”，可能可取而非取,可能不应说“可取而非取”。法处可能既是取又可取,可能可取而非取,可能不应说——“既是取又可取”也不应说“可取而非取”。十处不应说——“既是取又与取相应”，也不应说“与取相应而非取”。意处不应说——“既是取又与取相应”，可能与取相应而非取,可能不应说“与取相应而非取”。法处可能既是取又与取相应,可能与取相应而非取,可能不应说——“既是取又与取相应”也不应说“与取相应而非取”。十处与取不相应而可取。两处可能与取不相应而可取,可能与取不相应而不可取,可能不应说“与取不相应而可取”也不应说“与取不相应而不可取”。


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.


十一处非烦恼。法处可能是烦恼,可能非烦恼。十处可被烦恼。两处可能可被烦恼,可能不可被烦恼。十处未被烦恼。两处可能被烦恼,可能未被烦恼。十处与烦恼不相应。两处可能与烦恼相应,可能与烦恼不相应。十处不应说"既是烦恼又可被烦恼",也不应说"可被烦恼而非烦恼"。意处不应说"既是烦恼又可被烦恼",可能可被烦恼而非烦恼,可能不应说"可被烦恼而非烦恼"。法处可能既是烦恼又可被烦恼,可能可被烦恼而非烦恼,可能不应说"既是烦恼又可被烦恼"也不应说"可被烦恼而非烦恼"。十处不应说"既是烦恼又被烦恼",也不应说"被烦恼而非烦恼"。意处不应说"既是烦恼又被烦恼",可能被烦恼而非烦恼,可能不应说"被烦恼而非烦恼"。法处可能既是烦恼又被烦恼,可能被烦恼而非烦恼,可能不应说"既是烦恼又被烦恼"也不应说"被烦恼而非烦恼"。
十处不应说"既是烦恼又与烦恼相应",也不应说"与烦恼相应而非烦恼"。意处不应说"既是烦恼又与烦恼相应",可能与烦恼相应而非烦恼,可能不应说"与烦恼相应而非烦恼"。法处可能既是烦恼又与烦恼相应,可能与烦恼相应而非烦恼,可能不应说"既是烦恼又与烦恼相应"也不应说"与烦恼相应而非烦恼"。十处与烦恼不相应而可被烦恼。两处可能与烦恼不相应而可被烦恼,可能与烦恼不相应而不可被烦恼,可能不应说"与烦恼不相应而可被烦恼"也不应说"与烦恼不相应而不可被烦恼"。
十处不应由见而断。两处可能由见而断,可能不由见而断。十处不应由修而断。两处可能由修而断,可能不由修而断。十处不应由见而断因。两处可能由见而断因,可能不由见而断因。十处不应由修而断因。两处可能由修而断因,可能不由修而断因。十处无寻。两处可能有寻,可能无寻。十处无伺。两处可能有伺,可能无伺。十处无喜。两处可能有喜,可能无喜。十处不与喜俱。两处可能与喜俱,可能不与喜俱。十处不与乐俱。两处可能与乐俱,可能不与乐俱。十处不与舍俱。两处可能与舍俱,可能不与舍俱。


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.


十处欲界。两处可能欲界,可能非欲界。十处非色界。两处可能色界,可能非色界。十处非无色界。两处可能无色界,可能非无色界。十处有限。两处可能有限,可能无限。十处不出离。两处可能出离,可能不出离。十处不决定。两处可能决定,可能不决定。十处有上。两处可能有上,可能无上。十处无诤。两处可能有诤,可能无诤。
问答完毕。


Āyatanavibhaṅgo niṭṭhito.

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