15. Analysis of Analytic Insight

1. Analysis According to the Discourses

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.

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.

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.

4. States (Mind & Matter) Section

The four analytic insights are: The analytic insight of consequence, analytic insight of origin, analytic insight of philology, analytic insight of knowledge. States which are born, become, begotten, existent, fully existent, apparent; knowledge of these states is analytic insight of consequence; states from which these states are born, become, begotten, existent, fully existent, apparent; knowledge of those states 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 states section.

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 ageing and death is analytic insight of consequence; knowledge of the cause of ageing and death is analytic insight of origin; knowledge of the cessation of ageing and death is analytic insight of consequence; knowledge of the way leading to the cessation of ageing 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. Knowledge of becoming. Knowledge of attachment. Knowledge of craving. Knowledge of feeling. Knowledge of contact. Knowledge of the six bases. Knowledge of mind and matter. Knowledge of consciousness.* 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.

* Complete each as for activities.

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 bhikkhu 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

2. Analysis According to Abhidhamma

1. Good Section

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

What states are good? At the time when good consciousness characteristic of the plane of desire arises, accompanied by mental pleasure, associated with knowledge, having visible object, ideational object or is concerned with whatever (object); at that time there is contact,² there is non-wavering. These states are good. Knowledge of these states is analytic insight of origin; knowledge of the resultants of those (states) is analytic insight of consequence; that philology by which those states 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.

* Intermediate sense objects.
*² See Dhammasaṅgaṇī paragraph 1.

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

What states are good? At the time when good consciousness characteristic of the plane of desire arises, accompanied by mental pleasure, associated with knowledge, with instigation. Accompanied by mental pleasure, not associated with knowledge. Accompanied by mental pleasure, not associated with knowledge, with instigation. Accompanied by indifference, associated with knowledge. Accompanied by indifference, associated with knowledge, with instigation. Accompanied by indifference, not associated with knowledge. Accompanied by indifference, not associated with knowledge, with instigation, having visible object,² ideational object or is concerned with whatever (object); at that time there is contact,³ there is non-wavering. These states are good. Knowledge of these states is analytic insight of origin; knowledge of the resultants of those (states) is analytic insight of consequence; that philology by which those states 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.

* Each should read with the same introductory and completing sections of this paragraph
*² Intermediate sense objects.
*³ See Dhammasaṅgaṇī paragraph 1.

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

What states are good? At the time when he develops the path for rebirth in the plane of form, he, aloof from sense pleasures, attains and dwells in earth device first jhāna; at that time there is | contact,² there is non-wavering. These states are good. Knowledge of these states is analytic insight of origin; knowledge of the resultants of those (states) is analytic insight of consequence; that philology by which those states 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.

* See paragraph 205.
*² See Dhammasaṅgaṇī paragraph 1.

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

What states are good? 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, 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,² there is non-wavering. These states are good. Knowledge of these states is analytic insight of origin; knowledge of the resultants of those (states) is analytic insight of consequence; that philology by which those states 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.

* See paragraph 205.
*² See Dhammasaṅgaṇī paragraph 1.

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

What states are good? 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, attains and dwells in the first jhāna that is hard practice and knowledge slowly acquired; at that time there is contact,² there is non-wavering. These states are good. Knowledge of these states is analytic insight of origin; knowledge of the resultants of those (states) is analytic | insight of consequence; that philology by which those states 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.

* See paragraph 205.
*² See Dhammasaṅgaṇī paragraph 277.

2. Bad Section

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

What states are bad? At the time when bad consciousness arises, accompanied by mental pleasure, associated with wrong view, having visible object, ideational object or is concerned with whatever (object); at that time there is contact,² there is non-wavering. These states are bad. Knowledge of these states is analytic insight of origin; knowledge of the resultants of those (states) is analytic insight of consequence; that philology by which those states 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.

* Intermediate sense objects.
*² See Dhammasaṅgaṇī paragraph 365.

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

What states are bad? At the time when bad consciousness arises, accompanied by mental pleasure, associated with wrong view, with instigation. Accompanied by mental pleasure, not associated with wrong view. Accompanied by mental pleasure, not associated with wrong view, with instigation. Accompanied by indifference, associated with wrong view. Accompanied by indifference, associated with wrong view, with instigation. Accompanied by indifference, not associated with wrong view. Accompanied by indifference, not associated with wrong view, with instigation. Accompanied by mental pain, associated with | repulsion. Accompanied by mental pain, associated with repulsion, with instigation. Accompanied by indifference, associated with doubt. Accompanied by indifference, associated with distraction, having visible object,² ideational object or is concerned with whatever (object); at that time there is contact,³ there is non-wavering. These states are bad. Knowledge of these states is analytic insight of origin; knowledge of the resultants of those (states) is analytic insight of consequence; that philology by which those states 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.

* Each should read with the same introductory and completing sections of this paragraph
*² Intermediate sense objects.
*³ See Dhammasaṅgaṇī paragraph 365.

3. Resultant Section

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

What states are neither-good-nor-bad? At the time when having done, having accumulated good 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 controlling faculty of mind; there is controlling faculty of indifference; there is controlling faculty of vital principle; or whatever other dependently arisen non-material states there are at that time. These states are neither-good-nor-bad. Knowledge of these states is analytic insight of consequence; that philology by which those states 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 states are neither-good-nor-bad? At the time when having done, having accumulated good action characteristic of the plane of desire, resultant ear consciousness arises, accompanied by indifference, having audible object, Nose consciousness arises, accompanied by indifference, having odorous object. Tongue consciousness arises, accompanied by indifference, having sapid object.* 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 consciousness; there is pleasure; there is one-pointedness of consciousness; there is controlling faculty of mind; there is controlling faculty of pleasure; there is controlling faculty of vital principle; or whatever other dependently arisen non-material states there are at that time.

These states are neither-good-nor-bad. Knowledge of these states is analytic insight of consequence; that philology by which those states 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.

* Each should read with the same introductory and completing sections of this paragraph with appropriate modifications.

Three analytic insights are: Analytic insight of knowledge. What states are neither-good-nor-bad? At the time when having done, having accumulated good action characteristic of the plane of desire, resultant mind element arises, accompanied by indifference, having visible object,² 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 controlling faculty of mind; there is controlling faculty of indifference; there is controlling faculty of vital principle; or whatever other dependently arisen non-material states there are at that time. These states are neither-good-nor-bad. Knowledge of these states is analytic insight of consequence; that philology by which those states 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.

* Analytic insight of consequence, analytic insight of philology.
*² Intermediate sense objects.

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

What states are neither-good-nor-bad? At the time when having done, having accumulated good action characteristic of the plane of desire, resultant mind-consciousness-element arises, accompanied by mental pleasure, having visible object,* 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 zest; there is pleasure; there is one-pointedness of consciousness; there is controlling faculty of mind; there is controlling faculty of mental pleasure; there is controlling faculty of vital principle; or whatever other dependently arisen non-material states there are at that time; these states are neither-good-nor-bad. Knowledge of these states is analytic insight of consequence; that philology by which those states 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.

* Intermediate sense objects.

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

What states are neither-good-nor-bad? At the time when having done, having accumulated good action characteristic of the plane of desire, resultant mind-consciousness-element arises, accompanied by indifference, having visible object,* 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 controlling faculty of mind; there is controlling faculty of indifference; or whatever other dependently arisen non-material states there are at that time. These states are | neither-good-nor-bad. Knowledge of these states is analytic insight of consequence; that philology by which those states 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.

* Intermediate sense objects.

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

What states are neither-good-nor-bad? At the time when having done, having accumulated good action characteristic of the plane of desire, resultant mind-consciousness-element arises, accompanied by mental pleasure, associated with knowledge. Accompanied by mental pleasure, associated with knowledge, with instigation Accompanied by mental pleasure, not associated with knowledge. Accompanied by mental pleasure, not associated with knowledge, with instigation. Accompanied by indifference, associated with knowledge. Accompanied by indifference, associated with knowledge, with instigation. Accompanied by indifference, not associated with knowledge. Accompanied by indifference, not associated with knowledge, with instigation, having visible object,² ideational object or is concerned with whatever (object); at that time there is contact,*³ there is non-wavering. These states are neither-good-nor-bad. Knowledge of these states is analytic insight of consequence; that philology by which those states 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.

* Each should read with the same introductory and completing sections of this paragraph
*² Intermediate sense objects.
*³ See Dhammasaṅgaṇī paragraph 1.

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

What states are neither-good-nor-bad? At the time when he develops the path for rebirth in the plane of form, he, aloof from | sense pleasures, attains and dwells in earth device first jhāna; at that time there is contact;² there is non-wavering. These states are good. Having done, having accumulated that same good action characteristic of the plane of form, he, aloof from sense pleasures, attains and dwells in resultant earth device first jhāna; at that time there is contact,² there is non-wavering. These states are neither-good-nor-bad. Knowledge of these states is analytic insight of consequence; that philology by which those states 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.

* See paragraph 205.
*² See Dhammasaṅgaṇī paragraph 1.

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

What states are neither-good-nor-bad? 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, 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,² there is non-wavering. These states are good. Having done, having accumulated that same good action characteristic of the formless plane, he, having wholly passed the state of nothingness, by the abandoning of pleasure, 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,² there is non-wavering. These states are neither-good-nor-bad. Knowledge of these states is analytic insight of consequence; that philology by which those states 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.

* See paragraph 205.
*² See Dhammasaṅgaṇī paragraph 1.

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

What states are neither-good-nor-bad? 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, attains and dwells in the first jhāna that is hard practice and knowledge slowly acquired; at that time there is contact,² there is non-wavering. These states are good. Having done, having developed that same good supramundane jhāna, he, aloof from sense pleasures, attains and dwells in resultant first jhāna that is hard practice, knowledge slowly acquired and is empty; at that time there is contact,² there is non-wavering. These states are neither-good-nor-bad. Knowledge of these states is analytic insight of consequence; that philology by which those states 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.

* See paragraph 205.
*² See Dhammasaṅgaṇī paragraph 277.

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

What states are neither-good-nor-bad? At the time when having done, having accumulated bad action, resultant eye consciousness arises, accompanied by indifference, having visible object, ear consciousness arises, accompanied by indifference, having audible object, nose consciousness arises, accompanied by indifference, having odorous object, tongue consciousness arises, accompanied by indifference, having sapid object, 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-pointedness of consciousness; there is controlling faculty of mind; there is controlling faculty of pain; there is controlling faculty of vital principle; or whatever other dependently arisen non-material states there are at that time. These states are neither-good-nor-bad. Knowledge of these states is analytic insight of consequence; that philology by which those states 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.

* Each should read with the same introductory and completing sections of this paragraph with appropriate modifications.

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

What states are neither-good-nor-bad? At the time when having done, having accumulated bad action, resultant mind element arises, accompanied by indifference, having visible object, tangible object,² mind-consciousness-element arises, accompanied by indifference, having visible object,* 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 controlling faculty of mind; there is controlling faculty of indifference; there is controlling faculty of vital principle; or whatever other dependently arisen non-material states there are at that time. These states are neither-good-nor-bad. Knowledge of these states is analytic insight of consequence; that philology by which those states 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.

* Intermediate sense objects.
*² Both elements should read with the same introductory and completing sections.

4. Inoperative Section

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

What states are neither-good-nor-bad? At the time when mind element arises that is inoperative, neither good nor bad nor the resultant of action, accompanied by indifference, having visible object,* 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 controlling faculty of mind; there is controlling faculty of indifference; there is controlling faculty of vital principle; or whatever other dependently arisen non-material states there are at that time. These states are neither-good-nor-bad. Knowledge of these states is analytic insight of consequence; that philology by which those states 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.

* Intermediate sense objects.

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

What states are neither-good-nor-bad? At the time when mind-consciousness-element arises that is inoperative, neither good nor bad nor the resultant of action, accompanied by mental pleasure, having visible object, ideational object.² Mind-consciousness-element arises that is inoperative, neither good nor bad nor the resultant of action, accompanied by indifference, having visible object,* 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 controlling faculty of energy; there is controlling faculty of concentration; there is controlling faculty of mind; there is controlling faculty of indifference; there is controlling faculty of vital principle; or whatever other dependently arisen non-material states there are at that time. These states are neither-good-nor-bad. Knowledge of these states is analytic insight of consequence; that philology by which those states 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.

* Intermediate sense objects.
*² Both elements should read with the same introductory and completing sections but with appropriate modifications for mental pleasure.

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

What states are neither-good-nor-bad? At the time when mind-consciousness-element arises that is inoperative, neither good nor bad nor the resultant of action, accompanied by mental pleasure, associated with knowledge. Accompanied by mental pleasure, associated with knowledge, with instigation. Accompanied by mental pleasure, not associated with knowledge. Accompanied by mental pleasure, not associated with knowledge, with instigation. Accompanied by indifference, associated with knowledge. Accompanied by indifference, associated with knowledge, with instigation. Accompanied by indifference, not associated with knowledge. Accompanied by indifference, not associated with knowledge, with instigation Develops jhāna characteristic of the plane of form. Develops jhāna characteristic of the formless plane that is inoperative, neither good nor bad 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,² 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,*³ there is non-wavering. These states are neither-good-nor-bad. Knowledge of these states is analytic insight of consequence; that philology by which those states 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.

* Each should read with their appropriate introductory and completing sections.
*² See paragraph 205.
*³ See Dhammasaṅgaṇī paragraph 1.

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 good states characteristic of the plane of desire (also) in the four types of consciousness associated with knowledge from the inoperative states. Analytic insight of consequence also arises in these and arises in the four paths and four fruits.

(Here Ends) Analysis According to Abhidhamma

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 good; how many bad; how many neither-good-nor-bad.* How many with cause of bewailing; how many without cause of bewailing?

* Remaining appropriate triplets and couplets.

1. The Triplets

(The four analytic insights) Sometimes are good; sometimes are neither-good-nor-bad. 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 attachments. Analytic insight of consequence sometimes is not grasped, is the object of the attachments; sometimes is not grasped, is not the object of the attachments. 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 zest; 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; sometimes 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.

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. Are not ties. Are not floods. Are not bonds. Are not hindrances. | Are not perversions. Have objects. Are not consciousness. Are mental concomitants. Are associated with consciousness. Are conjoined with consciousness. Are generated by consciousness. Are co-existent with consciousness. Accompany consciousness. Are conjoined with, generated by consciousness. Are conjoined with, generated by, co-existent with consciousness. Are conjoined with, generated by, accompany consciousness. Are external. Are not derived. Are not grasped.

* Complete as for defilements in previous paragraph

(The four analytic insights) Are not attachments. Are not corruptions. 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 zest; sometimes are without zest; sometimes are accompanied by zest; sometimes are not accompanied by zest. 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.

* Complete as for defilements in earlier paragraph

(Here Ends) Interrogation