—START_FILE: thirty-two-marks-of-a-great-man.md—

layout: page title: “The 32 Marks of a Great Man” pali_title: “Dvattiṃsa Mahāpurisalakkhaṇāni” category: “numerical_dhamma” list_count: 32 cross_links: [“buddha”, “cakkavatti”, “parami”] canonical_texts: [“Digha Nikaya”, “Majjhima Nikaya”] commentaries: [“Sumangalavilasini”] —

Overview

In ancient Indian cosmology, a being who has accumulated unimaginable kammic merit over countless lifetimes is reborn with specific physical characteristics known as the Marks of a Great Man (Mahāpurisalakkhaṇa). According to orthodox Theravāda tradition, a being bearing these marks has only two possible destinies: becoming a Wheel-Turning Monarch (Cakkavatti) or a Fully Awakened Buddha.

The List

(Selected prominent marks from the full list of 32)

  1. Suppatiṭṭhitapādo - He has feet with level tread.
  2. Heṭṭhā pādatalesu cakkāni jātāni - On the soles of his feet are wheels with a thousand spokes.
  3. Dīghaṅguli - He has long fingers and toes.
  4. Mudu-taluna-hattha-pādo - He has soft and tender hands and feet.
  5. Suvaṇṇavaṇṇo - His complexion is like gold.
  6. Sattussado - His body is filled out in seven places (hands, feet, shoulders, trunk).
  7. Pahūtajivho - He has a large, long tongue.
  8. Brahmassaro - He has a voice like the Brahma god, clear and resonant like a karavīka bird.
  9. Uṇṇā bhamukantare jātā - He has a tuft of hair between his eyebrows, white like cotton.
  10. Uṇhīsasīso - His head is shaped like a royal turban (the uṇhīsa). (See canonical texts for the complete anatomical list).

Textual References

  • Canonical: Lakkhaṇa Sutta (DN 30) – The Buddha details all 32 marks and explicitly explains the specific wholesome kamma from past lives that produced each individual mark. —END_FILE: thirty-two-marks-of-a-great-man.md—

—START_FILE: thirty-seven-factors-of-awakening.md—

layout: page title: “The 37 Factors of Awakening” pali_title: “Sattatiṃsa Bodhipakkhiyadhammā” category: “numerical_dhamma” list_count: 37 cross_links: [“magga”, “vipassana”, “nibbana”] canonical_texts: [“Samyutta Nikaya”, “Digha Nikaya”] commentaries: [“Visuddhimagga”] —

Overview

The 37 Factors of Awakening (Bodhipakkhiyadhamma) represent the grand synthesis of the Buddha’s entire practical teaching. Shortly before his Parinibbāna, the Buddha gathered the monks and declared that these specific dhammas, discovered by his own direct knowledge, must be thoroughly learned, practiced, and maintained to ensure the holy life lasts long in the world.

The List

The 37 factors are an amalgamation of seven distinct sub-lists:

  1. The 4 Foundations of Mindfulness (Satipaṭṭhāna): Mindfulness of body, feelings, mind, and phenomena. (4)
  2. The 4 Right Efforts (Sammappadhāna): The effort to prevent, abandon, develop, and maintain. (4)
  3. The 4 Bases of Spiritual Power (Iddhipāda): Concentration driven by desire, energy, mind, and investigation. (4)
  4. The 5 Spiritual Faculties (Indriya): Faith, energy, mindfulness, concentration, and wisdom as controlling faculties. (5)
  5. The 5 Spiritual Powers (Bala): The same five factors developed until they cannot be shaken by opposition. (5)
  6. The 7 Factors of Awakening (Bojjhaṅga): Mindfulness, investigation, energy, rapture, tranquility, concentration, and equanimity. (7)
  7. The Noble 8-Fold Path (Ariyaṭṭhaṅgika Magga): Right view, intention, speech, action, livelihood, effort, mindfulness, and concentration. (8) (4 + 4 + 4 + 5 + 5 + 7 + 8 = 37)

Textual References

  • Canonical: Mahāparinibbāna Sutta (DN 16) – The Buddha formally entrusts these 37 factors to the Saṅgha as the essence of the dispensation.
  • Commentary: Visuddhimagga (Chapter XXII) – Explains how all 37 factors arise simultaneously in the mind at the exact moment of supramundane path-attainment. —END_FILE: thirty-seven-factors-of-awakening.md—

—START_FILE: thirty-eight-highest-blessings.md—

layout: page title: “The 38 Highest Blessings” pali_title: “Aṭṭhatiṃsa Maṅgalāni” category: “numerical_dhamma” list_count: 38 cross_links: [“upasaka”, “sila”, “nibbana”] canonical_texts: [“Khuddakapatha”, “Sutta Nipata”] commentaries: [“Paramatthajotika”] —

Overview

In ancient India, people endlessly debated what constituted a true “blessing” or “omen of good fortune” (maṅgala), often pointing to sights, sounds, or rituals. A deity approached the Buddha to resolve the debate. The Buddha redefined blessings entirely, laying out 38 progressive steps of moral and spiritual development, starting from basic social ethics and culminating in the realization of Nibbāna.

The List

(Selected milestones from the progressive list of 38)

  1. Asevanā ca bālānaṃ - Not associating with fools.
  2. Paṇḍitānañca sevanā - Associating with the wise.
  3. Pūjā ca pūjanīyānaṃ - Honoring those worthy of honor.
  4. Pubbe ca katapuññatā - Having done good deeds in the past.
  5. Mātāpitu upaṭṭhānaṃ - Supporting one’s mother and father.
  6. Dānañca - Generosity.
  7. Dhammacariyā ca - Righteous conduct.
  8. Nivāto ca - Humility.
  9. Kālena dhammassavanaṃ - Hearing the Dhamma at the right time.
  10. Samaṇānañca dassanaṃ - Seeing monastics/ascetics.
  11. Ariyasaccāna dassanaṃ - Seeing the Four Noble Truths.
  12. Nibbānasacchikiriyā ca - The realization of Nibbāna.
  13. Phuṭṭhassa lokadhammehi cittaṃ yassa na kampati - A mind unshaken by worldly winds.
  14. Khemaṃ - Absolute safety/security.

Textual References

  • Canonical: Maṅgala Sutta (Sn 2.4 / Khp 5) – The most frequently chanted sutta in the Theravāda world, containing the complete list of 38 blessings in verse form. —END_FILE: thirty-eight-highest-blessings.md—

—START_FILE: forty-subjects-of-meditation.md—

layout: page title: “The 40 Subjects of Meditation” pali_title: “Cattālīsa Kammaṭṭhānāni” category: “numerical_dhamma” list_count: 40 cross_links: [“samatha”, “bhavana”, “visuddhimagga”] canonical_texts: [“Visuddhimagga”] commentaries: [“Visuddhimagga”] —

Overview

To guide meditators systematically, Venerable Buddhaghosa collated all the meditation subjects taught by the Buddha into a master list of 40 Kammaṭṭhānas (places of work). This list serves as a psychological toolkit; a skilled teacher selects the specific subject that best counteracts the dominant defilement of the student’s unique temperament.

The List

1-10: The 10 Kasinas (Earth, Water, Fire, Wind, Blue, Yellow, Red, White, Light, Space). 11-20: The 10 Foulnesses / Corpses (Bloated, Livid, Festering, Cut-up, Gnawed, Scattered, Hacked/Scattered, Bleeding, Worm-infested, Skeleton). 21-30: The 10 Recollections (Buddha, Dhamma, Saṅgha, Virtue, Generosity, Deities, Death, Body Parts, Breath, Peace). 31-34: The 4 Divine Abodes (Loving-kindness, Compassion, Sympathetic Joy, Equanimity). 35-38: The 4 Formless Spheres (Infinite Space, Infinite Consciousness, Nothingness, Neither-Perception-Nor-Non-Perception). 39: The 1 Perception (The perception of repulsiveness in food). 40: The 1 Defining (The analysis of the four elements).

Textual References

  • Commentary: Visuddhimagga (Chapter III) – Introduces the 40 subjects, maps them to the six temperaments (lustful, hating, deluded, faithful, intelligent, speculative), and explains which level of absorption each subject can reach. —END_FILE: forty-subjects-of-meditation.md—

—START_FILE: fifty-two-mental-factors.md—

layout: page title: “The 52 Mental Factors” pali_title: “Dvepaññāsa Cetasikā” category: “numerical_dhamma” list_count: 52 cross_links: [“abhidhamma”, “citta”, “khandha”] canonical_texts: [“Abhidhamma”] commentaries: [“Abhidhammatthasangaha”] —

Overview

In Theravāda Abhidhamma, consciousness (citta) never arises alone; it is always colored and shaped by associated Mental Factors (Cetasikas). These factors are the actual workers of the mind, representing feeling, perception, and all volitional formations. The Abhidhammattha Saṅgaha standardizes these into 52 distinct elements.

The List

The 13 Ethically Variable Factors (Aññasamānā):

  • 7 Universals (arise in every single consciousness): Contact, Feeling, Perception, Volition, One-pointedness, Life-faculty, Attention.
  • 6 Occasionals (arise only in certain consciousnesses): Application of thought, Sustained thought, Decision, Energy, Joy, Desire to act.

The 14 Unwholesome Factors (Akusalā):

  • 4 Universal Unwholesomes: Delusion, Shamelessness, Fearlessness of wrongdoing, Restlessness.
  • 3 Greed-group: Greed, Wrong view, Conceit.
  • 4 Hate-group: Hatred, Envy, Stinginess, Worry.
  • 3 Others: Sloth, Torpor, Doubt.

The 25 Beautiful Factors (Sobhanā):

  • 19 Universal Beautifuls: Faith, Mindfulness, Moral shame, Moral dread, Non-greed, Non-hatred, Equanimity, plus 12 factors relating to the tranquility, lightness, pliancy, wieldiness, proficiency, and rectitude of the mental body and consciousness.
  • 3 Abstinences: Right speech, Right action, Right livelihood.
  • 2 Illimitables: Compassion, Sympathetic Joy.
  • 1 Wisdom: The faculty of wisdom (Non-delusion).

Textual References

  • Commentary: Abhidhammattha Saṅgaha (Chapter II) – The definitive manual detailing every single one of these 52 factors, their characteristics, and exactly which types of consciousness they associate with. —END_FILE: fifty-two-mental-factors.md—

—START_FILE: sixty-two-wrong-views.md—

layout: page title: “The 62 Wrong Views” pali_title: “Dvāsaṭṭhi Micchādiṭṭhiyo” category: “numerical_dhamma” list_count: 62 cross_links: [“ditthi”, “sassatavada”, “ucchedavada”] canonical_texts: [“Digha Nikaya”] commentaries: [“Sumangalavilasini”] —

Overview

The Buddha declared that all possible philosophical, religious, and speculative theories regarding the nature of the “self” and the universe fall into a definitive matrix of 62 views. These views act as a net (jāla) that traps beings in saṃsāra. The Buddha does not just refute them; he explains the exact meditative or psychological mistakes that lead beings to adopt them.

The List

18 Views concerning the Past:

  • 4 views of Eternalism (The self and world are eternal).
  • 4 views of Partial-Eternalism (Some things are eternal, some are not, e.g., a Creator God).
  • 4 views of the Finitude or Infinity of the World.
  • 4 views of Endless Equivocation (Eel-wriggling / Agnosticism).
  • 2 views of Fortuitous Origination (The self and world arise purely by chance without cause).

44 Views concerning the Future:

  • 16 views that the self survives death conscious.
  • 8 views that the self survives death unconscious.
  • 8 views that the self survives death neither conscious nor unconscious.
  • 7 views of Annihilationism (The self is completely destroyed at death).
  • 5 views of Nibbāna Here and Now (Believing that sensual pleasure or the four jhānas are ultimate liberation).

Textual References

  • Canonical: Brahmajāla Sutta (DN 1) – The “All-Embracing Net of Views,” the very first sutta in the Dīgha Nikāya, where the Buddha systematically dismantles every philosophical trap in existence. —END_FILE: sixty-two-wrong-views.md—

—START_FILE: triad-of-wholesome-unwholesome-indeterminate.md—

layout: page title: “The Triad of Wholesome, Unwholesome, Indeterminate” pali_title: “Kusala Tika” category: “numerical_dhamma” list_count: 3 cross_links: [“abhidhamma”, “kusala”, “akusala”] canonical_texts: [“Abhidhamma”] commentaries: [“Atthasalini”] —

Overview

This is the very first and most important triad in the Dhammasaṅgaṇī Mātikā (the matrix of the Abhidhamma). It categorizes every single phenomenon (dhamma) in the universe based on its ethical quality and its ability to produce kammic results.

The List

  1. Kusalā dhammā - Wholesome states: Mental states rooted in non-greed, non-hatred, and non-delusion (wisdom). They are morally blameless and produce pleasant kammic results.
  2. Akusalā dhammā - Unwholesome states: Mental states rooted in greed, hatred, and delusion. They are morally blameworthy and produce painful kammic results.
  3. Abyākatā dhammā - Indeterminate (Undeclared) states: States that cannot be classified as wholesome or unwholesome because they do not generate kamma. This includes kammic results (vipāka), functional consciousnesses of Arahats (kiriya), all physical matter (rūpa), and the unconditioned element, Nibbāna.

Textual References

  • Abhidhamma: Dhammasaṅgaṇī – The entire first book of the Abhidhamma is primarily dedicated to expanding and explaining this specific triad in exhaustive detail.
  • Commentary: Aṭṭhasālinī – Buddhaghosa’s commentary, which clarifies that Nibbāna is classified under abyākata because it yields no kammic result. —END_FILE: triad-of-wholesome-unwholesome-indeterminate.md—

—START_FILE: triad-of-feelings.md—

layout: page title: “The Triad of Feelings” pali_title: “Vedanā Tika” category: “numerical_dhamma” list_count: 3 cross_links: [“abhidhamma”, “vedana”, “citta”] canonical_texts: [“Abhidhamma”] commentaries: [“Atthasalini”] —

Overview

The second triad of the Abhidhamma Mātikā categorizes all states of consciousness and mental factors based exclusively on the affective feeling (vedanā) they are associated with. This triad proves that feeling is a universal factor present in every single cognitive event.

The List

  1. Sukhāya vedanāya sampayuttā dhammā - States associated with pleasant feeling: Any consciousness and its associated mental factors that arise accompanied by physical or mental pleasure/joy.
  2. Dukkhāya vedanāya sampayuttā dhammā - States associated with painful feeling: Any consciousness and its associated mental factors that arise accompanied by physical pain or mental displeasure/grief.
  3. Adukkhamasukhāya vedanāya sampayuttā dhammā - States associated with neither-painful-nor-pleasant feeling: Any consciousness and its associated mental factors that arise accompanied by neutral feeling (equanimity).

Textual References

  • Abhidhamma: Dhammasaṅgaṇī (Mātikā 2) – This triad systematically separates the mind into experiences of bliss, suffering, and neutrality. —END_FILE: triad-of-feelings.md—

—START_FILE: triad-of-results.md—

layout: page title: “The Triad of Results” pali_title: “Vipāka Tika” category: “numerical_dhamma” list_count: 3 cross_links: [“abhidhamma”, “vipaka”, “kamma”] canonical_texts: [“Abhidhamma”] commentaries: [“Atthasalini”] —

Overview

The third triad of the Abhidhamma Mātikā categorizes all phenomena strictly by their relationship to the law of kamma—specifically, whether they are the result of past actions, the cause of future actions, or entirely outside the system of kammic causality.

The List

  1. Vipākā dhammā - Resultant states: These are the states of consciousness and mental factors that are the direct ripening (vipāka) of past wholesome or unwholesome kamma. They are the effects (e.g., eye-consciousness seeing a beautiful or ugly object).
  2. Vipākadhammadhammā - States possessing the property of result: These are the active wholesome and unwholesome volitions generating new kamma. They are the causes that will inevitably produce results in the future.
  3. Nevavipākanavipākadhammadhammā - States neither resultant nor possessing the property of result: These states are neither causes nor effects of kamma. This includes functional consciousness (kiriya), physical matter (rūpa), and Nibbāna.

Textual References

  • Abhidhamma: Dhammasaṅgaṇī (Mātikā 3) – Demonstrates the rigorous Abhidhammic distinction between active kamma, passive result, and neutral phenomena. —END_FILE: triad-of-results.md—

—START_FILE: triad-of-clung-to-and-clinging.md—

layout: page title: “The Triad of Clung-to and Clinging” pali_title: “Upādiṇṇa Tika” category: “numerical_dhamma” list_count: 3 cross_links: [“abhidhamma”, “upadana”, “kamma”] canonical_texts: [“Abhidhamma”] commentaries: [“Atthasalini”] —

Overview

The fourth triad of the Abhidhamma Mātikā categorizes phenomena based on whether they were generated by past clinging/kamma, and whether they can serve as the object of present clinging. This triad distinguishes between the biologically acquired body and external matter.

The List

  1. Upādiṇṇupādāniyā dhammā - States that are kammically acquired and subject to clinging: Phenomena directly generated by past kamma (like the physical sense organs and resultant consciousnesses) which unenlightened beings cling to as “mine.”
  2. Anupādiṇṇupādāniyā dhammā - States that are not kammically acquired but are subject to clinging: Phenomena not generated by past kamma (like trees, rocks, active wholesome/unwholesome thoughts) but which beings still cling to with craving and views.
  3. Anupādiṇṇanupādāniyā dhammā - States that are not kammically acquired and not subject to clinging: The supramundane paths, fruits, and Nibbāna. They are not born of kamma, and because they destroy defilements, they can never be the object of clinging.

Textual References

  • Abhidhamma: Dhammasaṅgaṇī (Mātikā 4) – A critical framework for understanding how kamma constructs the physical body versus the external world. —END_FILE: triad-of-clung-to-and-clinging.md—

—START_FILE: triad-of-corruptions.md—

layout: page title: “The Triad of Corruptions” pali_title: “Saṃkiliṭṭha Tika” category: “numerical_dhamma” list_count: 3 cross_links: [“abhidhamma”, “kilesa”, “asava”] canonical_texts: [“Abhidhamma”] commentaries: [“Atthasalini”] —

Overview

The fifth triad of the Abhidhamma Mātikā categorizes phenomena based on their relationship to the defilements/corruptions (kilesa). It distinguishes between states that are actively defiled, states that are pure but still vulnerable, and states that are absolutely beyond the reach of defilement.

The List

  1. Saṅkiliṭṭhasaṅkilesikā dhammā - States that are corrupted and subject to corruption: The 12 unwholesome consciousnesses and their associated mental factors. They are intrinsically defiled and fuel further defilement.
  2. Asaṅkiliṭṭhasaṅkilesikā dhammā - States that are uncorrupted but subject to corruption: Mundane wholesome states, resultant states, and matter. They are not intrinsically defiled, but an uninstructed worldling can still make them the object of defilement (e.g., being proud of one’s virtue, or lusting after one’s own body).
  3. Asaṅkiliṭṭhāsaṅkilesikā dhammā - States that are uncorrupted and not subject to corruption: The supramundane paths, fruits, and Nibbāna. They are perfectly pure and cannot ever be made the object of a defilement.

Textual References

  • Abhidhamma: Dhammasaṅgaṇī (Mātikā 5) – Clarifies that even good, wholesome mundane actions (like generosity) still remain within the domain of saṃsāra and can be tainted if not guarded by wisdom. —END_FILE: triad-of-corruptions.md—

—START_FILE: triad-of-applied-and-sustained-thought.md—

layout: page title: “The Triad of Applied and Sustained Thought” pali_title: “Vitakka Tika” category: “numerical_dhamma” list_count: 3 cross_links: [“abhidhamma”, “jhana”, “samadhi”] canonical_texts: [“Abhidhamma”] commentaries: [“Atthasalini”] —

Overview

The sixth triad of the Abhidhamma Mātikā categorizes all consciousness based on the presence of two specific mental factors: Applied thought (Vitakka, the initial mounting of the mind onto an object) and Sustained thought (Vicāra, the continued stroking or anchoring on that object). This triad is essential for mapping the architecture of the jhānas.

The List

  1. Savitakkasavicārā dhammā - States with applied and sustained thought: Includes most sense-sphere consciousnesses and the First Jhāna, where the mind requires both factors to grasp and hold the object.
  2. Avitakkavicāramattā dhammā - States without applied thought but with sustained thought: Specifically refers to the Second Jhāna (in the fivefold Abhidhamma system), where the mind has dropped the gross initial application but still maintains the subtle sustained stroking of the object.
  3. Avitakkaavicārā dhammā - States without applied or sustained thought: Includes the higher jhānas (third, fourth, fifth) where the mind is so perfectly unified it requires no conceptual anchoring, as well as the five sense-consciousnesses (seeing, hearing, etc.) which only receive raw data without conceptualizing.

Textual References

  • Abhidhamma: Dhammasaṅgaṇī (Mātikā 6) – Establishes the Abhidhammic fivefold division of jhāna, in contrast to the fourfold division found in the suttas. —END_FILE: triad-of-applied-and-sustained-thought.md—

—START_FILE: triad-of-joy-pleasure-equanimity.md—

layout: page title: “The Triad of Joy, Pleasure, Equanimity” pali_title: “Pīti Tika” category: “numerical_dhamma” list_count: 3 cross_links: [“abhidhamma”, “vedana”, “jhana”] canonical_texts: [“Abhidhamma”] commentaries: [“Atthasalini”] —

Overview

The seventh triad of the Abhidhamma Mātikā refines the analysis of feeling. Rather than just pleasant/painful, it categorizes consciousness based on its association with specific meditative and positive emotional states: Joy/Rapture (Pīti), Bliss/Pleasure (Sukha), and Equanimity (Upekkhā).

The List

  1. Pītisahagatā dhammā - States accompanied by joy: Consciousness where there is active mental thrill, zest, and rapture (includes the lower jhānas and joyful sense-sphere states).
  2. Sukhasahagatā dhammā - States accompanied by pleasure: Consciousness where there is bliss, but the active thrill of joy has faded (e.g., the Third Jhāna, which is peaceful and blissful but completely free of rapture).
  3. Upekkhāsahagatā dhammā - States accompanied by equanimity: Consciousness characterized by perfect neutrality and balanced feeling (includes the highest jhānas and neutral sense-sphere states).

Textual References

  • Abhidhamma: Dhammasaṅgaṇī (Mātikā 7) – Used extensively to classify the higher meditative absorptions where the coarse feeling of rapture is abandoned for refined bliss, which is then abandoned for supreme equanimity. —END_FILE: triad-of-joy-pleasure-equanimity.md—

—START_FILE: triad-of-vision-and-cultivation.md—

layout: page title: “The Triad of Vision and Cultivation” pali_title: “Dassana Tika” category: “numerical_dhamma” list_count: 3 cross_links: [“abhidhamma”, “magga”, “sotapanna”] canonical_texts: [“Abhidhamma”] commentaries: [“Atthasalini”] —

Overview

The eighth triad of the Abhidhamma Mātikā categorizes phenomena based on exactly when they are eradicated on the path to awakening. It divides the destruction of defilements into two phases: the initial breakthrough of “Vision” (Stream-entry) and the subsequent “Cultivation” of the higher paths.

The List

  1. Dassanena pahātabbā dhammā - States to be abandoned by vision: The defilements eradicated by the first Path of Stream-entry (Sotāpattimagga). This includes identity view, doubt, clinging to rules and rituals, and the greedy/hateful kamma strong enough to cause rebirth in the lower realms.
  2. Bhāvanāya pahātabbā dhammā - States to be abandoned by cultivation: The remaining defilements eradicated by the higher three paths (Once-returning, Non-returning, Arahatship). This includes sensual desire, ill-will, conceit, restlessness, and ignorance.
  3. Nevadassanena nabhāvanāya pahātabbā dhammā - States to be abandoned by neither vision nor cultivation: Everything else in the universe. Wholesome states, resultant states, functional states, physical matter, and Nibbāna—because they are not defilements, they do not need to be eradicated by the paths.

Textual References

  • Abhidhamma: Dhammasaṅgaṇī (Mātikā 8) – A crucial framework for understanding the exact psychological mechanism of the four stages of awakening. —END_FILE: triad-of-vision-and-cultivation.md—

—START_FILE: triad-of-roots-eradicated-by-vision.md—

layout: page title: “The Triad of Roots Eradicated by Vision” pali_title: “Dassanena Pahātabbahetuka Tika” category: “numerical_dhamma” list_count: 3 cross_links: [“abhidhamma”, “hetu”, “magga”] canonical_texts: [“Abhidhamma”] commentaries: [“Atthasalini”] —

Overview

The ninth triad of the Abhidhamma Mātikā builds directly on the eighth, but instead of classifying the general mental states, it specifically categorizes the underlying roots (hetu—greed, hatred, delusion) driving those states, tracking exactly when these roots are permanently severed by the supramundane paths.

The List

  1. Dassanena pahātabbahetukā dhammā - States having roots to be abandoned by vision: The roots of greed, hatred, and delusion that accompany wrong view and doubt. These specific roots are permanently severed at Stream-entry.
  2. Bhāvanāya pahātabbahetukā dhammā - States having roots to be abandoned by cultivation: The remaining roots of greed, hatred, and delusion that are not associated with wrong view. These are progressively weakened and finally severed by the higher three paths (culminating in Arahatship).
  3. Nevadassanena nabhāvanāya pahātabbahetukā dhammā - States having roots to be abandoned by neither vision nor cultivation: The wholesome roots (non-greed, non-hatred, non-delusion), the indeterminate roots, and rootless states. Because they are not unwholesome, the paths do not need to destroy them.

Textual References

  • Abhidhamma: Dhammasaṅgaṇī (Mātikā 9) – Refines the Abhidhammic understanding of how defilements are structured and uprooted. —END_FILE: triad-of-roots-eradicated-by-vision.md—

—START_FILE: triad-of-accumulation-and-eradication.md—

layout: page title: “The Triad of Accumulation and Eradication” pali_title: “Acayagāmī Tika” category: “numerical_dhamma” list_count: 3 cross_links: [“abhidhamma”, “kamma”, “magga”] canonical_texts: [“Abhidhamma”] commentaries: [“Atthasalini”] —

Overview

The tenth triad of the Abhidhamma Mātikā classifies phenomena based on their directionality regarding saṃsāra. It asks: is this action building up the cycle of rebirth, is it tearing down the cycle of rebirth, or is it doing neither?

The List

  1. Ācayagāmino dhammā - States leading to accumulation: All mundane wholesome and unwholesome kamma. Whether one is murdering or giving charity to go to heaven, both actions build up (ācaya) and prolong the cycle of birth and death.
  2. Apacayagāmino dhammā - States leading to eradication: The four supramundane Paths (Magga). These moments of insight actively dismantle, tear down (apacaya), and destroy the accumulated kamma, leading directly to the exit from saṃsāra.
  3. Nevācayagāminonapacayagāmino dhammā - States leading to neither accumulation nor eradication: Resultant consciousnesses (which are just passive effects), functional consciousnesses of an Arahat, physical matter, and Nibbāna. They neither build up the round nor tear it down.

Textual References

  • Abhidhamma: Dhammasaṅgaṇī (Mātikā 10) – A profound classification proving that even “good” worldly kamma is fundamentally part of the problem of saṃsāra, and only the supramundane path provides the solution. —END_FILE: triad-of-accumulation-and-eradication.md—

—START_FILE: triad-of-trainee-and-non-trainee.md—

layout: page title: “The Triad of Trainee, Non-Trainee, Neither” pali_title: “Sekha Tika” category: “numerical_dhamma” list_count: 3 cross_links: [“abhidhamma”, “ariya”, “arahat”] canonical_texts: [“Abhidhamma”] commentaries: [“Atthasalini”] —

Overview

The eleventh triad of the Abhidhamma Mātikā categorizes phenomena based on their association with the specific noble individuals (Ariyapuggala) walking the path to liberation.

The List

  1. Sekhā dhammā - States belonging to Trainees: The supramundane consciousnesses and mental factors of the first seven noble individuals (from the Path of Stream-entry up to the Path of Arahatship). They are still “training” to destroy the final defilements.
  2. Asekhā dhammā - States belonging to Non-Trainees: The supramundane consciousnesses and mental factors belonging exclusively to the Fruit of Arahatship. They have completed the training and have nothing left to do.
  3. Nevasekhānāsekhā dhammā - States belonging to neither Trainees nor Non-Trainees: All mundane consciousnesses (possessed by unenlightened worldlings), physical matter, and Nibbāna itself.

Textual References

  • Abhidhamma: Dhammasaṅgaṇī (Mātikā 11) – Provides the strict Abhidhammic definition of the Sekha and Asekha concepts found throughout the suttas. —END_FILE: triad-of-trainee-and-non-trainee.md—

—START_FILE: triad-of-limited-exalted-immeasurable.md—

layout: page title: “The Triad of Limited, Exalted, Immeasurable” pali_title: “Paritta Tika” category: “numerical_dhamma” list_count: 3 cross_links: [“abhidhamma”, “bhava”, “samadhi”] canonical_texts: [“Abhidhamma”] commentaries: [“Atthasalini”] —

Overview

The twelfth triad of the Abhidhamma Mātikā categorizes phenomena by their scope, expansiveness, and spiritual power, aligning perfectly with the cosmological planes of existence.

The List

  1. Parittā dhammā - Limited states: All consciousnesses, mental factors, and physical matter belonging to the sense-sphere (Kāma-loka). They are “limited” because they are narrow, weak, and bound by sensual desire.
  2. Mahaggatā dhammā - Exalted states: The consciousnesses and mental factors belonging to the fine-material sphere (Rūpa jhānas) and the immaterial sphere (Arūpa jhānas). They are “exalted” because they are vast, powerful, and free from the hindrances.
  3. Appamāṇā dhammā - Immeasurable states: The supramundane paths, fruits, and Nibbāna. They are “immeasurable” because they are utterly limitless, unbounded by any worldly conditions or defilements.

Textual References

  • Abhidhamma: Dhammasaṅgaṇī (Mātikā 12) – Used to classify the power of different types of kamma and meditative attainments. —END_FILE: triad-of-limited-exalted-immeasurable.md—

—START_FILE: triad-of-objects.md—

layout: page title: “The Triad of Objects” pali_title: “Parittārammaṇa Tika” category: “numerical_dhamma” list_count: 3 cross_links: [“abhidhamma”, “arammana”, “citta”] canonical_texts: [“Abhidhamma”] commentaries: [“Atthasalini”] —

Overview

The thirteenth triad of the Abhidhamma Mātikā classifies consciousness not by its own nature, but exclusively by the nature of the object (ārammaṇa) it is currently cognizing or focusing upon.

The List

  1. Parittārammaṇā dhammā - States having limited objects: Any consciousness that is currently cognizing a sense-sphere object (e.g., seeing a color, thinking about a physical sensation).
  2. Mahaggatārammaṇā dhammā - States having exalted objects: Any consciousness that is currently cognizing a fine-material or immaterial object (e.g., a meditator in the Base of Infinite Consciousness focusing on the previous state of Infinite Space).
  3. Appamāṇārammaṇā dhammā - States having immeasurable objects: The supramundane paths and fruits, which take exclusively Nibbāna as their object.

Textual References

  • Abhidhamma: Dhammasaṅgaṇī (Mātikā 13) – Demonstrates the Abhidhammic principle that consciousness is entirely defined by that which it cognizes. —END_FILE: triad-of-objects.md—

—START_FILE: triad-of-inferior-medium-superior.md—

layout: page title: “The Triad of Inferior, Medium, Superior” pali_title: “Hīna Tika” category: “numerical_dhamma” list_count: 3 cross_links: [“abhidhamma”, “kusala”, “akusala”] canonical_texts: [“Abhidhamma”] commentaries: [“Atthasalini”] —

Overview

The fourteenth triad of the Abhidhamma Mātikā categorizes phenomena based on their inherent nobility, ethical quality, and overall desirability on the path to liberation.

The List

  1. Hīnā dhammā - Inferior states: All unwholesome consciousnesses and mental factors (rooted in greed, hatred, and delusion). They are low, base, and lead to suffering.
  2. Majjhimā dhammā - Medium states: All mundane wholesome states, mundane resultant states, mundane functional states, and all physical matter. They are intermediate—better than unwholesome states, but still bound within saṃsāra.
  3. Paṇītā dhammā - Superior states: The supramundane paths, fruits, and Nibbāna. They are supreme, flawless, and represent the ultimate goal.

Textual References

  • Abhidhamma: Dhammasaṅgaṇī (Mātikā 14) – Provides a definitive hierarchy of all reality, placing the supramundane above all conditioned existence. —END_FILE: triad-of-inferior-medium-superior.md—