15.1. Analysis According To The Discourses

15.1.1. Summary Section

The four analytic insights are; The analytic insight of consequence, analytic insight of origin, analytic insight of philology, analytic insight of knowledge. Knowledge of consequence is analytic insight of consequence; knowledge of origin is analytic insight of origin; knowledge of the actual philological definition of these (i.e. 1 & 2) is analytic insight of philology; knowledge of (these) knowledges is analytic insight of knowledge. This is summary section.

15.1.2. Truth Section

The four analytic insights are: The analytic insight of consequence, analytic insight of origin, analytic insight of philology, analytic insight of knowledge. Knowledge of suffering is analytic insight of consequence; knowledge of the cause of suffering is analytic insight of origin; knowledge of the cessation of suffering is analytic insight of consequence; knowledge of the way leading to the cessation of suffering is analytic insight of origin; knowledge of the actual philological definition of these is analytic insight of philology; knowledge of (these) knowledges is analytic insight of knowledge. This is truth section.

15.1.3. Cause Section

The four analytic insights are: The analytic insight of consequence, analytic insight of origin, analytic insight of philology, analytic insight of knowledge. Knowledge of cause is analytic insight of origin; knowledge of the effect of cause is analytic insight of consequence; knowledge of the actual philological definition of these is analytic insight of philology; knowledge of (these) knowledges is analytic insight of knowledge. This is cause section.

15.1.4. Dhammas Section

The four analytic insights are: The analytic insight of consequence, analytic insight of origin, analytic insight of philology, analytic insight of knowledge. dhammas which are born, become, begotten, existent, fully existent, apparent; knowledge of these dhammas is analytic insight of consequence; dhammas from which these dhammas are born, become, begotten, existent, fully existent, apparent; knowledge of those dhammas is analytic insight of origin; knowledge of the actual philological definition of these is analytic insight of philology; knowledge of (these) knowledges is analytic insight of knowledge. This is dhammas section.

15.1.5. Dependent Origination Section

The four analytic insights are: The analytic insight of consequence, analytic insight of origin, analytic insight of philology, analytic insight of knowledge. Knowledge of old age and death is analytic insight of consequence; knowledge of the cause of old age and death is analytic insight of origin; knowledge of the cessation of old age and death is analytic insight of consequence; knowledge of the way leading to the cessation of old age and death is analytic insight of origin; knowledge of the actual philological definition of these is analytic insight of philology; knowledge of (these) knowledges is analytic insight of knowledge.

The four analytic insights are: The analytic insight of consequence, analytic insight of origin, analytic insight of philology, analytic insight of knowledge. Knowledge of birth. Complete as for activities. Knowledge of existence. Complete as for activities. Knowledge of grasping. Complete as for activities. Knowledge of craving. Complete as for activities. Knowledge of feeling. Complete as for activities. Knowledge of contact. Complete as for activities. Knowledge of the six sense-bases. Complete as for activities. Knowledge of name & form. Complete as for activities. Knowledge of consciousness. Complete as for activities. Knowledge of activities is analytic insight of consequence; knowledge of the cause of activities is analytic insight of origin; knowledge of the cessation of activities is analytic insight of consequence; knowledge of the way leading to the cessation of activities is analytic insight of origin; knowledge of the actual philological definition of these is analytic insight of philology; knowledge of (these) knowledges is analytic insight of knowledge. This is dependent origination section.

15.1.6. Doctrine Section

The four analytic insights are: The analytic insight of consequence, analytic insight of origin, analytic insight of philology, analytic insight of knowledge.

Therein what is analytic insight of origin? Herein a monk knows the Teaching; discourses in prose; discourses in prose and verse; expositions; verses; verses of joyous utterance; (quotations beginning) “thus it was said …”; birth stories; statements dealing with unique occurrences; miscellanies. This is called analytic insight of origin. He knows the meaning of this and that that is said thus, “this is the meaning of this that is said; this is the meaning of that that is said”. This is called analytic insight of consequence. Knowledge of the actual philological definition of these is analytic insight of philology; knowledge of (these) knowledges is analytic insight of knowledge. This is doctrine section.

(Here Ends) Analysis According To The Discourses

15.2. Analysis According To Abhidhamma

15.2.1. Skilful Section

The four analytic insights are: The analytic insight of consequence, analytic insight of origin, analytic insight of philology, analytic insight of knowledge.

What dhammas are skilful? At the time when skilful consciousness characteristic of the plane of desire arises, accompanied by mental pleasure, associated with knowledge, having visible object, Intermediate sense objects. ideational object or is concerned with whatever (object); at that time there is contact, See Dhammasaṅgaṇī section 1. there is non-wavering. These dhammas are skilful. Knowledge of these dhammas is analytic insight of origin; knowledge of the resultants of those (dhammas) is analytic insight of consequence; that philology by which those dhammas are designated; knowledge of the actual philological definition of that (designation) is analytic insight of philology; that knowledge by which he knows those knowledges thus, “these knowledges clarify this meaning”, knowledge of (these) knowledges is analytic insight of knowledge.

The four analytic insights are; The analytic insight of consequence, analytic insight of origin, analytic insight of philology, analytic insight of knowledge.

What dhammas are skilful? At the time when skilful consciousness characteristic of the plane of desire arises, accompanied by mental pleasure, associated with knowledge, with instigation. Read with the same introductory and completing sections of this section. Accompanied by mental pleasure, not associated with knowledge. Read with the same introductory and completing sections of this section. Accompanied by mental pleasure, not associated with knowledge, with instigation. Read with the same introductory and completing sections of this section. Accompanied by indifference, associated with knowledge. Read with the same introductory and completing sections of this section. Accompanied by indifference, associated with knowledge, with instigation. Read with the same introductory and completing sections of this section. Accompanied by indifference, not associated with knowledge. Read with the same introductory and completing sections of this section. Accompanied by indifference, not associated with knowledge, with instigation, having visible object, Intermediate sense objects. ideational object or is concerned with whatever (object); at that time there is contact, See Dhammasaṅgaṇī section 1. there is non-wavering. These dhammas are skilful. Knowledge of these dhammas is analytic insight of origin; knowledge of the resultants of those (dhammas) is analytic insight of consequence; that philology by which those dhammas are designated; knowledge of the actual philological definition of that (designation) is analytic insight of philology; that knowledge by which he knows those knowledges thus, “these knowledges clarify this meaning”, knowledge of (these) knowledges is analytic insight of knowledge.

The four analytic insights are; The analytic insight of consequence, analytic insight of origin, analytic insight of philology, analytic insight of knowledge.

What dhammas are skilful? At the time when he develops the path for rebirth in the plane of form, he, aloof from sense pleasures, See section 205. attains and dwells in earth-totality first jhāna; at that time there is contact, See Dhammasaṅgaṇī section 1. there is non-wavering. These dhammas are skilful. Knowledge of these dhammas is analytic insight of origin; knowledge of the resultants of those (dhammas) is analytic insight of consequence; that philology by which those dhammas are designated; knowledge of the actual philological definition of that (designation) is analytic insight of philology; that knowledge by which he knows those knowledges thus, “these knowledges clarify this meaning”, knowledge of (these) knowledges is analytic insight of knowledge.

The four analytic insights are: The analytic insight of consequence, analytic insight of origin, analytic insight of philology, analytic insight of knowledge.

What dhammas are skilful? At the time when he develops the path for rebirth in the formless plane, he, having wholly passed the state of nothingness, by the abandoning of pleasure, See section 205. attains and dwells in the fourth jhāna accompanied by perception of the state that is neither perception nor non-perception; at that time there is contact, See Dhammasaṅgaṇī section 1. there is non-wavering. These dhammas are skilful. Knowledge of these dhammas is analytic insight of origin; knowledge of the resultants of those (dhammas) is analytic insight of consequence; that philology by which those dhammas are designated; knowledge of the actual philological definition of that (designation) is analytic insight of philology; that knowledge by which he knows those knowledges thus, “these knowledges clarify this meaning”, knowledge of (these) knowledges is analytic insight of knowledge.

The four analytic insights are: The analytic insight of consequence, analytic insight of origin, analytic insight of philology, analytic insight of knowledge.

What dhammas are skilful? At the time when he develops supra-mundane jhāna tending to release, dispersive of continuing rebirth and death; he, for the abandoning of wrong view, for the entering of the first stage, aloof from sense pleasures, See section 205. attains and dwells in the first jhāna that is hard practice and knowledge slowly acquired; at that time there is contact, See Dhs, section 277. there is non-wavering. These dhammas are skilful. Knowledge of these dhammas is analytic insight of origin; knowledge of the resultants of those (dhammas) is analytic insight of consequence; that philology by which those dhammas are designated; knowledge of the actual philological definition of that (designation) is analytic insight of philology; that knowledge by which he knows those knowledges thus, “these knowledges clarify this meaning”, knowledge of (these) knowledges is analytic insight of knowledge.

15.2.2. Unskilful Section

The four analytic insights are; The analytic insight of consequence, analytic insight of origin, analytic insight of philology, analytic insight of knowledge.

What dhammas are unskilful? At the time when unskilful consciousness arises, accompanied by mental pleasure, associated with wrong view, having visible object, Intermediate sense objects. ideational object or is concerned with whatever (object); at that time there is contact, See Dhammasaṅgaṇī section 365. there is non-wavering. These dhammas are unskilful. Knowledge of these dhammas is analytic insight of origin; knowledge of the resultants of those (dhammas) is analytic insight of consequence; that philology by which those dhammas are designated; knowledge of the actual philological definition of that (designation) is analytic insight of philology; that knowledge by which he knows those knowledges thus, “these knowledges clarify this meaning”, knowledge of (these) knowledges is analytic insight of knowledge.

The four analytic insights are: The analytic insight of consequence, analytic insight of origin, analytic insight of philology, analytic insight of knowledge.

What dhammas are unskilful? At the time when unskilful consciousness arises, accompanied by mental pleasure, associated with wrong view, with instigation. Read with the same introductory and completing sections of this section. Accompanied by mental pleasure, not associated with wrong view. Read with the same introductory and completing sections of this section. Accompanied by mental pleasure, not associated with wrong view, with instigation. Read with the same introductory and completing sections of this section. Accompanied by indifference, associated with wrong view. Read with the same introductory and completing sections of this section. Accompanied by indifference, associated with wrong view, with instigation. Read with the same introductory and completing sections of this section. Accompanied by indifference, not associated with wrong view. Read with the same introductory and completing sections of this section. Accompanied by indifference, not associated with wrong view, with instigation. Read with the same introductory and completing sections of this section. Accompanied by mental pain, associated with repulsion. Read with the same introductory and completing sections of this section. Accompanied by mental pain, associated with repulsion, with instigation. Read with the same introductory and completing sections of this section. Accompanied by indifference, associated with doubt. Read with the same introductory and completing sections of this section. Accompanied by indifference, associated with distraction, having visible object, Intermediate sense objects. ideational object or is concerned with whatever (object); at that time there is contact, See Dhammasaṅgaṇī section 365. there is non-wavering. These dhammas are unskilful. Knowledge of these dhammas is analytic insight of origin; knowledge of the resultants of those (dhammas) is analytic insight of consequence; that philology by which those dhammas are designated; knowledge of the actual philological definition of that (designation) is analytic insight of philology; that knowledge by which he knows those knowledges thus, “these knowledges clarify this meaning”, knowledge of (these) knowledges is analytic insight of knowledge.

15.2.3. Resultant Section

Three analytic insights are: The analytic insight of consequence, analytic insight of philology, analytic insight of knowledge.

What dhammas are neither-skilful-nor-unskilful? At the time when having done, having accumulated skilful action characteristic of the plane of desire, resultant eye consciousness arises, accompanied by indifference, having visible object; at that time there is contact; there is feeling; there is perception; there is volition; there is consciousness; there is indifference; there is one-pointedness of consciousness; there is faculty of mind; there is faculty of indifference; there is faculty of vital principle; or whatever other dependently arisen non-material dhammas there are at that time. These dhammas are neither-skilful-nor-unskilful. Knowledge of these dhammas is analytic insight of consequence; that philology by which those dhammas are designated; knowledge of the actual philological definition of that (designation) is analytic insight of philology; that knowledge by which he knows those knowledges thus, “these knowledges clarify this meaning”, knowledge of (these) knowledges is analytic insight of knowledge.

Three analytic insights are: The analytic insight of consequence, analytic insight of philology, analytic insight of knowledge, What dhammas are neither-skilful-nor-unskilful? At the time when having done, having accumulated skilful action characteristic of the plane of desire, resultant ear consciousness arises, accompanied by indifference, having audible object. Each should read with the same introductory and completing sections of this section with appropriate modifications. Nose consciousness arises, accompanied by indifference, having odorous object. Each should read with the same introductory and completing sections of this section with appropriate modifications. Tongue consciousness arises, accompanied by indifference, having sapid object. Each should read with the same introductory and completing sections of this section with appropriate modifications. Body consciousness arises, accompanied by pleasure, having tangible object; at that time there is contact; there is feeling; there is perception; there is volition; there is conscious-ness; there is pleasure; there is one-pointedness of consciousness; there is faculty of mind; there is faculty of pleasure; there is faculty of vital principle; or whatever other dependently arisen non-material dhammas there are at that time. These dhammas are neither-skilful-nor-unskilful. Knowledge of these dhammas is analytic insight of consequence; that philology by which those dhammas are designated; knowledge of the actual philological definition of that (designation) is analytic insight of philology; that knowledge by which he knows those knowledges thus, “these knowledges clarify this meaning”, knowledge of (these) knowledges is analytic insight of knowledge.

Three analytic insights are: Analytic insight of consequence, analytic insight of philology. Analytic insight of knowledge. What dhammas are neither-skilful-nor-unskilful? At the time when having done, having accumulated skilful action characteristic of the plane of desire, resultant mind element arises, accompanied by indifference, having visible object, Intermediate sense objects. tangible object or is concerned with whatever (object); at that time there is contact; there is feeling; there is perception; there is volition; there is consciousness; there is initial application; there is sustained application; there is indifference; there is one-pointedness of consciousness; there is faculty of mind; there is faculty of indifference; there is faculty of vital principle; or whatever other dependently arisen non-material dhammas there are at that time. These dhammas are neither-skilful-nor-unskilful. Knowledge of these dhammas is analytic insight of consequence; that philology by which those dhammas are designated; knowledge of the actual philological definition of that (designation) is analytic insight of philology; that knowledge by which he knows those knowledges thus, “these knowledges clarify this meaning”, knowledge of (these) knowledges is analytic insight of knowledge.

Three analytic insights are: The analytic insight of consequence, analytic insight of philology, analytic insight of knowledge.

What dhammas are neither-skilful-nor-unskilful? At the time when having done, having accumulated skilful action characteristic of the plane of desire, resultant mind-consciousness-element arises, accompanied by mental pleasure, having visible object, Intermediate sense objects. ideational object or is concerned with whatever (object); at that time there is contact; there is feeling; there is perception; there is volition; there is consciousness; there is initial application; there is sustained application; there is rapture; there is pleasure; there is one-pointedness of consciousness; there is faculty of mind; there is faculty of mental pleasure; there is faculty of vital principle; or whatever other dependently arisen non-material dhammas there are at that time; these dhammas are neither-skilful-nor-unskilful. Knowledge of these dhammas is analytic insight of consequence; that philology by which those dhammas are designated; knowledge of the actual philological definition of that (designation) is analytic insight of philology; that knowledge by which he knows those knowledges thus, “these knowledges clarify this meaning”, knowledge of (these) knowledges is analytic insight of knowledge.

Three analytic insights are: The analytic insight of consequence, analytic insight of philology, analytic insight of knowledge.

What dhammas are neither-skilful-nor-unskilful? At the time when having done, having accumulated skilful action characteristic of the plane of desire, resultant mind-consciousness-element arises, accompanied by indifference, having visible object, Intermediate sense objects. ideational object or is concerned with whatever (object); at that time there is contact; there is feeling; there is perception; there is volition; there is consciousness; there is initial application; there is sustained application; there is indifference; there is one-pointedness of consciousness; there is faculty of mind; there is faculty of indifference; or whatever other dependently arisen non-material dhammas there are at that time. These dhammas are neither-skilful-nor-unskilful. Knowledge of these dhammas is analytic insight of consequence; that philology by which those dhammas are designated; knowledge of the actual philological definition of that (designation) is analytic insight of philology; that knowledge by which he knows those knowledges thus, “these knowledges clarify this meaning”, knowledge of (these) knowledges is analytic insight of knowledge.

Three analytic insights are: The analytic insight of consequence, analytic insight of philology, analytic insight of knowledge.

What dhammas are neither-skilful-nor-unskilful? At the time when having done, having accumulated skilful action characteristic of the plane of desire, resultant mind-consciousness-element arises, accompanied by mental pleasure, associated with knowledge. Read with the same introductory and completing sections of this section. Accompanied by mental pleasure, associated with knowledge, with instigation. Read with the same introductory and completing sections of this section. Accompanied by mental pleasure, not associated with knowledge. Read with the same introductory and completing sections of this section. Accompanied by mental pleasure, not associated with knowledge, with instigation. Read with the same introductory and completing sections of this section. Accompanied by indifference, associated with knowledge. Read with the same introductory and completing sections of this section. Accompanied by indifference, associated with knowledge, with instigation. Read with the same introductory and completing sections of this section. Accompanied by indifference, not associated with knowledge. Read with the same introductory and completing sections of this section. Accompanied by indifference, not associated with knowledge, with instigation, having visible object, Intermediate sense objects. ideational object or is concerned with whatever (object); at that time there is contact, See Dhammasaṅgaṇī section 1. there is non-wavering. These dhammas are neither-skilful-nor-unskilful. Knowledge of these dhammas is analytic insight of consequence; that philology by which those dhammas are designated; knowledge of the actual philological definition of that (designation) is analytic insight of philology; that knowledge by which he knows those knowledges thus, “these knowledges clarify this meaning”, knowledge of (these) knowledges is analytic insight of knowledge.

Three analytic insights are: The analytic insight of consequence, analytic insight of philology, analytic insight of knowledge.

What dhammas are neither-skilful-nor-unskilful? At the time when he develops the path for rebirth in the plane of form, he, aloof from sense pleasures, See section 205. attains and dwells in earth-totality first jhāna; at that time there is contact; See Dhammasaṅgaṇī section 1. there is non-wavering. These dhammas are skilful. Having done, having accumulated that same skilful action characteristic of the plane of form, he, aloof from sense pleasures, See section 205. attains and dwells in resultant earth-totality first jhāna; at that time there is contact, See Dhammasaṅgaṇī section 1. there is non-wavering. These dhammas are neither-skilful-nor-unskilful. Knowledge of these dhammas is analytic insight of consequence; that philology by which those dhammas are designated; knowledge of the actual philological definition of that (designation) is analytic insight of philology; that knowledge by which he knows those knowledges thus, “these knowledges clarify this meaning”, knowledge of (these) knowledges is analytic insight of knowledge.

Three analytic insights are; The analytic insight of consequence, analytic insight of philology, analytic insight of knowledge.

What dhammas are neither-skilful-nor-unskilful? At the time when he develops the path for rebirth in the formless plane, he having wholly passed the state of nothingness, by the abandoning of pleasure, See section 205. attains and dwells in the fourth jhāna accompanied by perception of the state that is neither perception nor non-perception; at that time there is contact, See Dhammasaṅgaṇī section 1. there is non-wavering. These dhammas are skilful. Having done, having accumulated that same skilful action characteristic of the formless plane, he, having wholly passed the state of nothingness, by the abandoning of pleasure, See section 205. attains and dwells in resultant fourth jhāna accompanied by perception of the state that is neither perception nor non-perception; at that time there is contact, See Dhammasaṅgaṇī section 1. there is non-wavering. These dhammas are neither-skilful-nor-unskilful. Knowledge of these dhammas is analytic insight of consequence; that philology by which those dhammas are designated; knowledge of the actual philological definition of that (designation) is analytic insight of philology; that knowledge by which he knows those knowledges thus, “these knowledges clarify this meaning”, knowledge of (these) knowledges is analytic insight of knowledge.

Three analytic insights are: The analytic insight of consequence, analytic insight of philology, analytic insight of knowledge.

What dhammas are neither-skilful-nor-unskilful? At the time when he develops supramundane jhāna tending to release, dispersive of continuing rebirth and death; he, for the abandoning of wrong view, for the entering of the first stage, aloof from sense pleasures, See section 205. attains and dwells in the first jhāna that is hard practice and knowledge slowly acquired; at that time there is contact, See Dhammasaṅgaṇī section 277. there is non-wavering. These dhammas are skilful. Having done, having developed that same skilful supramundane jhāna, he, aloof from sense pleasures, See section 205. attains and dwells in resultant first jhāna that is hard practice, knowledge slowly acquired and is empty; at that time there is contact, See Dhammasaṅgaṇī section 1. there is non-wavering. These dhammas are neither-skilful-nor-unskilful. Knowledge of these dhammas is analytic insight of consequence; that philology by which those dhammas are designated; knowledge of the actual philological definition of that (designation) is analytic insight of philology; that knowledge by which he knows those knowledges thus, “these knowledges clarify this meaning”, knowledge of (these) knowledges is analytic insight of knowledge.

Three analytic insights are: The analytic insight of consequence, analytic insight of philology, analytic insight of knowledge.

What dhammas are neither-skilful-nor-unskilful? At the time when having done, having accumulated unskilful action, resultant eye consciousness arises, accompanied by indifference, having visible object, Each should read with the same introductory and completing sections of this section with appropriate modifications. ear consciousness arises, accompanied by indifference, having audible object, Each should read with the same introductory and completing sections of this section with appropriate modifications. nose consciousness arises, accompanied by indifference, having odorous object, Each should read with the same introductory and completing sections of this section with appropriate modifications. tongue consciousness arises, accompanied by indifference, having sapid object, Each should read with the same introductory and completing sections of this section with appropriate modifications. body consciousness arises, accompanied by painful feeling, having tangible object; at that time there is contact; there is feeling; there is perception; there is volition; there is consciousness; there is pain; there is one-poin-tedness of consciousness; there is faculty of mind; there is faculty of pain; there is faculty of vital principle; or whatever other dependently arisen non-material dhammas there are at that time. These dhammas are neither-skilful-nor-unskilful. Knowledge of these dhammas is analytic insight of consequence; that philology by which those dhammas are designated; knowledge of the actual philological definition of that (designation) is analytic insight of philology; that knowledge by which he knows those knowledges thus, “these knowledges clarify this meaning”, knowledge of (these) knowledges is analytic insight of knowledge.

Three analytic insights are: The analytic insight of consequence, analytic insight of philology, analytic insight of knowledge.

What dhammas are neither-skilful-nor-unskilful? At the time when having done, having accumulated unskilful action, resultant mind element arises, accompanied by indifference, having visible object, Intermediate sense objects. tangible object, Both elements should read with the same introductory and completing sections. mind-consciousness-element arises, accompanied by indifference, having visible object, Intermediate sense objects. ideational object or is concerned with whatever (object); at that time there is contact; there is feeling; there is perception; there is volition; there is consciousness; there is initial application; there is sustained application; there is indifference; there is one-pointedness of consciousness; there is faculty of mind; there is faculty of indifference; there is faculty of vital principle; or whatever other dependently arisen non-material dhammas there are at that time. These dhammas are neither-skilful-nor-unskilful. Knowledge of these dhammas is analytic insight of consequence; that philology by which those dhammas are designated; knowledge of the actual philological definition of that (designation) is analytic insight of philology; that knowledge by which he knows those knowledges thus, “these knowledges clarify this meaning”, knowledge of (these) knowledges is analytic insight of knowledge.

15.2.4. Inoperative Section

Three analytic insights are: The analytic insight of consequence, analytic insight of philology, analytic insight of knowledge.

What dhammas are neither-skilful-nor-unskilful? At the time when mind element arises that is inoperative, neither skilful nor unskilful nor the resultant of action, accompanied by indifference, having visible object, Intermediate sense objects. tangible object or is concerned with whatever (object); at that time there is contact; there is feeling; there is perception; there is volition; there is consciousness; there is initial application; there is sustained application; there is indifference; there is one-pointedness of consciousness; there is faculty of mind; there is faculty of indifference; there is faculty of vital principle; or whatever other dependently arisen non-material dhammas there are at that time. These dhammas are neither-skilful-nor-unskilful. Knowledge of these dhammas is analytic insight of consequence; that philology by which those dhammas are designated; knowledge of the actual philological definition of that (designation) is analytic insight of philology; that knowledge by which he knows those knowledges thus, “these knowledges clarify this meaning”, knowledge of (these) knowledges is analytic insight of knowledge.

Three analytic insights are: The analytic insight of consequence, analytic insight of philology, analytic insight of knowledge.

What dhammas are neither-skilful-nor-unskilful? At the time when mind-consciousness-element arises that is inoperative, neither skilful nor unskilful nor the resultant of action, accompanied by mental pleasure, having visible object, Intermediate sense objects. ideational object. Both elements should read with the same introductory and completing sections but with appropriate modifications for mental pleasure. Mind-consciousness-element arises that is inoperative, neither skilful nor unskilful nor the resultant of action, accompanied by indifference, having visible object, Intermediate sense objects. ideational object or is concerned with whatever (object); at that time there is contact; there is feeling; there is perception; there is volition; there is consciousness; there is initial application; there is sustained application; there is indifference; there is one-pointedness of consciousness; there is faculty of energy; there is faculty of samādhi; there is faculty of mind; there is faculty of indifference; there is faculty of vital principle; or whatever other dependently arisen non-material dhammas there are at that time. These dhammas are neither-skilful-nor-unskilful. Knowledge of these dhammas is analytic insight of consequence; that philology by which those dhammas are designated; knowledge of the actual philological definition of that (designation) is analytic insight of philology; that knowledge by which he knows those knowledges thus, “these knowledges clarify this meaning”, knowledge of (these) knowledges is analytic insight of knowledge.

Three analytic insights are: The analytic insight of consequence, analytic insight of philology, analytic insight of knowledge.

What dhammas are neither-skilful-nor-unskilful? At the time when mind-consciousness-element arises that is inoperative, neither skilful nor unskilful nor the resultant of action, accompanied by mental pleasure, associated with knowledge. Read with the appropriate introductory and completing sections. Accompanied by mental pleasure, associated with knowledge, with instigation. Read with the appropriate introductory and completing sections. Accompanied by mental pleasure, not associated with knowledge. Read with the appropriate introductory and completing sections. Accompanied by mental pleasure, not associated with knowledge, with instigation. Read with the appropriate introductory and completing sections. Accompanied by indifference, associated with knowledge. Read with the appropriate introductory and completing sections. Accompanied by indifference, associated with knowledge, with instigation. Read with the appropriate introductory and completing sections. Accompanied by indifference, not associated with knowledge. Read with the appropriate introductory and completing sections. Accompanied by indifference, not associated with knowledge, with instigation. Read with the appropriate introductory and completing sections. Develops jhāna characteristic of the plane of form. Read with the appropriate introductory and completing sections. Develops jhāna characteristic of the formless plane that is inoperative, neither skilful nor unskilful nor the resultant of action, (is the cause of) pleasant living in the present existence, he, having wholly passed the state of nothingness, by the abandoning of pleasure, See section 205. attains and dwells in the fourth jhāna accompanied by perception of the state that is neither perception nor non-perception; at that time there is contact, See Dhammasaṅgaṇī section 1. there is non-wavering. These dhammas are neither-skilful-nor-unskilful. Knowledge of these dhammas is analytic insight of consequence; that philology by which those dhammas are designated; knowledge of the actual philological definition of that (designation) is analytic insight of philology; that knowledge by which he knows those knowledges thus, “these knowledges clarify this meaning”, knowledge of (these) knowledges is analytic insight of knowledge.

The four analytic insights are: The analytic insight of consequence, analytic insight of origin, analytic insight of philology, analytic insight of knowledge. Three analytic insights arise in the four types of consciousness associated with knowledge from the skilful dhammas characteristic of the plane of desire (also) in the four types of consciousness associated with knowledge from the inoperative dhammas. Analytic insight of consequence also arises in these and arises in the four paths and four fruits.

(Here Ends) Analysis According To Abhidhamma

15.3. Interrogation

The four analytic insights are: The analytic insight of consequence, analytic insight of origin, analytic insight of philology, analytic insight of knowledge.

Of the four analytic insights how many are skilful; how many unskilful; how many neither-skilful-nor-unskilful. Remaining appropriate triplets and couplets. How many with cause of bewailing; how many without cause of bewailing?

15.3.1. The Triplets

(The four analytic insights) Sometimes are skilful; sometimes are neither-skilful-nor-unskilful. Sometimes are associated with pleasant feeling; sometimes are associated with neither-painful-nor-pleasant feeling. Three analytic insights sometimes are productive of resultants; sometimes are neither resultants nor productive of resultants. Analytic insight of consequence sometimes is resultant; sometimes is productive of resultant; sometimes is neither resultant nor productive of resultant. Three analytic insights are not grasped (by craving and false view), are objects of the graspings. Analytic insight of consequence sometimes is not grasped, is the object of the graspings; sometimes is not grasped, is not the object of the graspings. Three analytic insights are not corrupt, are not objects of the corruptions. Analytic insight of consequence sometimes is not corrupt, is the object of the corruptions; sometimes is not corrupt, is not the object of the corruptions.

Three analytic insights are accompanied by initial application, accompanied by sustained application. Analytic insight of consequence sometimes is accompanied by initial application, accompanied by sustained application; sometimes is without initial application, sustained application only; sometimes is without initial application, without sustained application. (The four analytic insights) Sometimes are accompanied by rapture; sometimes are accompanied by pleasure; sometimes are accompanied by indifference. Are not to be abandoned either by the first path or by the subsequent paths. Have no roots to be abandoned either by the first path or by the subsequent paths.

Three analytic insights sometimes are cumulative (of continuing rebirth and death); sometimes are neither cumulative nor dispersive. Analytic insight of consequence sometimes is cumulative; sometimes is dispersive; sometimes is neither cumulative nor dispersive.

Three analytic insights are neither of the seven supramundane stages nor of the final supramundane stage. Analytic insight of consequence sometimes is of the seven supramundane stages; sometimes is of the final supramundane stage; sometimes is neither of the seven supramundane stages nor of the final supramundane stage. Three analytic insights are low. Analytic insight of consequence sometimes is low; somtimes is immeasurable. Analytic insight of philology has low object. Three analytic insights sometimes have low objects; sometimes have sublime objects; sometimes have immeasurable object.

Three analytic insights are intermediate. Analytic insight of consequence sometimes is intermediate; sometimes is superior. Three analytic insights are of no fixed (resultant time). Analytic insight of consequence sometimes is a right (state with) fixed (resultant time); sometimes is of no fixed (resultant time). Analytic insight of philology should not be said to have either, path as its object; path as its cause or path as its dominating factor. Analytic insight of consequence does not have path as its object; sometimes has path as its cause; sometimes has path as its dominating factor; sometimes should not be said to have, path as its cause or path as its dominating factor. Two analytic insights sometimes have path as their object; do not have path as their cause; sometimes have path as their dominating factor; sometimes should not be said to have, path as their object or path as their dominating factor.

Three analytic insights sometimes are risen; sometimes are not risen; should not be said to be, bound to arise. Analytic insight of consequence sometimes is risen; sometimes is not risen; sometimes is bound to arise. (The four analytic insights) Sometimes are past; sometimes are future; sometimes are present. Analytic insight of philology has present object. Two analytic insights sometimes have past objects; sometimes have future objects; sometimes have present objects. Analytic insight of consequence sometimes has past object; sometimes has future object; sometimes has present object; sometimes should not be said to have either, past object; future object or present object. (The four analytic insights) Sometimes are internal; sometimes are external; sometimes are both internal and external. Analytic insight of philology has external object. Three analytic insights sometimes have internal objects; sometimes have external objects; sometimes have both internal and external objects. (The four analytic insights) Are not visible, are not impingent.

15.3.2. The Couplets

(The four analytic insights) Are roots. Are accompanied by roots. Are associated with roots. Are roots also accompanied by roots. Are roots also associated with roots. Should not be said to be, not roots, are accompanied by roots or not roots, are not accompanied by roots.

(The four analytic insights) Are with cause. Are conditioned. Are not visible. Are not impingent. Are not material. Three analytic insights are mundane. Analytic insight of consequence sometimes is mundane; sometimes is supramundane. (The four analytic insights) Are cognizable by one way; are not cognizable by another way.

(The four analytic insights) Are not defilements. Three analytic insights are objects of the defilements. Analytic insight of consequence sometimes is the object of the defilement; sometimes is not the object of the defilements. (The four analytic insights) Are not associated with the defilements. Three analytic insights should not be said to be, defilements also objects of the defilements; (they) are objects of the defilements but are not defilements. Analytic insight of consequence should not be said to be, defilement also the object of the defilements; (it) is the object of the defilements but is not defilement; sometimes should not be said to be, the object of the defilements but is not defilement. (The four analytic insights) Should not be said to be, defilements also associated with the defilements or associated with the defilements but are not defilements. Three analytic insights are not associated with the defilements, are objects of the defilements. Analytic insight of consequence sometimes is not associated with the defilements, is the object of the defilements; sometimes is not associated with the defilements, is not the object of the defilements.

(The four analytic insights) Are not fetters. Complete as for defilements in previous section. Are not ties. Complete as for defilements in previous section. Are not floods. Complete as for defilements in previous section. Are not bonds. Complete as for defilements in previous section. Are not hindrances. Complete as for defilements in previous section. Are not perversions. Complete as for defilements in previous section. Have objects. Are not consciousness. Are volitional activities. Are associated with consciousness. Are conjoined with consciousness. Are generated by consciousness. Are coexistent with consciousness. Accompany consciousness. Are conjoined with, generated by consciousness. Are conjoined with, generated by, coexistent with consciousness. Are conjoined with, generated by, accompany consciousness. Are external. Are not derived. Are not grasped.

(The four analytic insights) Are not graspings. Complete as for defilements in earlier section. Are not corruptions. Complete as for defilements in earlier section. Are not to be abandoned by the first path. Are not to be abandoned by the subsequent paths. Have no roots to be abandoned by the first path. Have no roots to be abandoned by the subsequent paths. Three analytic insights are accompanied by initial application. Analytic insight of consequence sometimes is accompanied by initial application; sometimes is without initial application. Three analytic insights are accompanied by sustained application. Analytic insight of consequence sometimes is accompanied by sustained application; sometimes is without sustained application. (The four analytic insights) Sometimes are with rapture; sometimes are without rapture; sometimes are accompanied by rapture; sometimes are not accompanied by rapture. Sometimes are accompanied by pleasure; sometimes are not accompanied by pleasure. Sometimes are accompanied by indifference; sometimes are not accompanied by indifference. Three analytic insights are characteristic of the plane of desire. Analytic insight of consequence sometimes is characteristic of the plane of desire; sometimes is not characteristic of the plane of desire. (The four analytic insights) Are not characteristic of the plane of form. Are not characteristic of the formless plane. Three analytic insights are included (i.e. are mundane). Analytic insight of consequence sometimes is included (i.e. is mundane); sometimes is not included (i.e. is supramundane). Three analytic insights do not tend to release. Analytic insight of consequence sometimes tends to release; sometimes does not tend to release. Three analytic insights are of no fixed (resultant time). Analytic insight of consequence sometimes is of fixed (resultant time); sometimes is of no fixed (resultant time). Three analytic insights are surpassable. Analytic insight of consequence sometimes is surpassable; sometimes is not surpassable. (The four analytic insights) Are without cause of bewailing.

(Here Ends) Interrogation

Analysis Of Analytic Insight Is Ended