—START_FILE: triad-of-wrong-and-right-destiny.md—

layout: single title: “The Triad of Wrong and Right Destiny” pali_title: “Micchattaniyata Tika” category: “numerical_dhamma” list_count: 3 cross_links: [“kamma”, “magga”, “miccha-ditthi”] canonical_texts: [“Abhidhamma”] commentaries: [“Atthasalini”] —

Overview

The fifteenth triad of the Abhidhamma Mātikā categorizes phenomena based on whether they lock a being into an unalterable destiny. While most kamma can be mitigated, certain actions and states are so powerful that their result (whether bound for hell or bound for liberation) becomes mathematically fixed and inevitable.

The List

Micchattaniyatā dhammā - States with fixed wrong destiny: These are the heavy unwholesome kammas (the five heinous crimes) and the fixed, absolute wrong views (strict annihilationism or amoralism) that guarantee immediate rebirth in hell without any possibility of intervention.
Sammattaniyatā dhammā - States with fixed right destiny: These are the four supramundane paths (Stream-entry, etc.). Once attained, they guarantee the eventual realization of Nibbāna; the being can no longer fall away from this trajectory.
Aniyatā dhammā - States with unfixed destiny: All other wholesome, unwholesome, resultant, and functional states, as well as physical matter. Their outcomes remain fluid and subject to changing conditions.

Textual References

Abhidhamma: Dhammasaṅgaṇī (Mātikā 15) – Defines the precise kammic boundaries where free will ends and fixed destiny takes over. —END_FILE: triad-of-wrong-and-right-destiny.md—

—START_FILE: triad-of-path-objects.md—

layout: single title: “The Triad of Path-Objects” pali_title: “Maggārammaṇa Tika” category: “numerical_dhamma” list_count: 3 cross_links: [“magga”, “arammana”, “hetu”] canonical_texts: [“Abhidhamma”] commentaries: [“Atthasalini”] —

Overview

The sixteenth triad of the Abhidhamma Mātikā analyzes the specific relationship that consciousness has with the Noble Eightfold Path. It differentiates between minds that merely reflect upon the Path, minds that are actively rooted in it, and minds that are entirely dominated by it.

The List

Maggārammaṇā dhammā - States with the path as object: Mundane consciousnesses that are actively thinking about, reflecting upon, or reviewing the Noble Path (e.g., a meditator reviewing their own Stream-entry).
Maggahetukā dhammā - States with the path as root: The supramundane consciousnesses that are directly accompanied by the wholesome roots (non-greed, non-hatred, non-delusion) operating as actual Path-factors.
Maggādhipatino dhammā - States with the path as predominant factor: Consciousnesses that prioritize and revere the Noble Path above all else, making it the supreme guiding force (predominance) of their existence.

Textual References

Abhidhamma: Dhammasaṅgaṇī (Mātikā 16) – A highly technical classification used to track how the mind relates to its own liberating factors. —END_FILE: triad-of-path-objects.md—

—START_FILE: triad-of-arisen-not-arisen-bound-to-arise.md—

layout: single title: “The Triad of Arisen, Not Arisen, Bound to Arise” pali_title: “Uppanna Tika” category: “numerical_dhamma” list_count: 3 cross_links: [“abhidhamma”, “khandha”, “paticcasamuppada”] canonical_texts: [“Abhidhamma”] commentaries: [“Atthasalini”] —

Overview

The seventeenth triad of the Abhidhamma Mātikā categorizes phenomena based on their existential status in relation to arising. This triad is crucial for understanding how kamma functions, specifically distinguishing between what is happening now, what has never happened, and what is kammically guaranteed to happen.

The List

Uppannā dhammā - Arisen states: Phenomena (consciousness, mental factors, and matter) that have reached their moment of arising, presence, or dissolution, but have not yet ceased entirely.
Anuppannā dhammā - Not arisen states: Phenomena that have not yet arisen, or phenomena that have been permanently prevented from arising (e.g., the defilements destroyed by an Arahat).
Uppādino dhammā - Bound to arise states: The resultant consciousnesses and kammically acquired matter that are absolutely guaranteed to arise in the future because the kamma required to produce them has already been performed.

Textual References

Abhidhamma: Dhammasaṅgaṇī (Mātikā 17) – Used to explain the inevitability of kammic results (vipāka) once the volitional cause (cetanā) has been executed. —END_FILE: triad-of-arisen-not-arisen-bound-to-arise.md—

—START_FILE: triad-of-past-future-present.md—

layout: single title: “The Triad of Past, Future, Present” pali_title: “Atīta Tika” category: “numerical_dhamma” list_count: 3 cross_links: [“abhidhamma”, “anicca”, “khandha”] canonical_texts: [“Abhidhamma”] commentaries: [“Atthasalini”] —

Overview

The eighteenth triad of the Abhidhamma Mātikā classifies all conditioned phenomena strictly according to time. In Theravāda Abhidhamma, time is not an absolute container, but merely a concept derived from the arising and ceasing of the elements (dhammā) themselves. Nibbāna is completely excluded from this triad because it is timeless.

The List

Atītā dhammā - Past states: Conditioned phenomena (mind and matter) that have arisen, passed through their brief moment of presence, and have completely dissolved and ceased.
Anāgatā dhammā - Future states: Conditioned phenomena that have not yet reached the moment of arising due to a lack of complete conditions.
Paccuppannā dhammā - Present states: Conditioned phenomena that are currently existing in the fleeting phase between their arising and their dissolution.

Textual References

Abhidhamma: Dhammasaṅgaṇī (Mātikā 18) – Formalizes the temporal categorization of the five aggregates. Nibbāna is unclassified here because it has no arising or ceasing. —END_FILE: triad-of-past-future-present.md—

—START_FILE: triad-of-past-future-present-objects.md—

layout: single title: “The Triad of Past/Future/Present Objects” pali_title: “Atītārammaṇa Tika” category: “numerical_dhamma” list_count: 3 cross_links: [“abhidhamma”, “arammana”, “citta”] canonical_texts: [“Abhidhamma”] commentaries: [“Atthasalini”] —

Overview

The nineteenth triad of the Abhidhamma Mātikā classifies consciousness based on the temporal status of the object it is cognizing. This proves that consciousness can anchor itself in different times: memory reaches backward, imagination reaches forward, and direct sense-perception locks onto the present.

The List

Atītārammaṇā dhammā - States with past objects: Consciousnesses that are reflecting upon, remembering, or cognizing phenomena that have already ceased. (e.g., remembering a meal, or reviewing a past jhāna).
Anāgatārammaṇā dhammā - States with future objects: Consciousnesses that are anticipating, predicting, or cognizing phenomena that have not yet arisen. (e.g., clairvoyance regarding future events, or making plans).
Paccuppannārammaṇā dhammā - States with present objects: Consciousnesses that are cognizing phenomena currently existing. The five sense-consciousnesses (seeing, hearing, etc.) can only take present objects.

Textual References

Abhidhamma: Dhammasaṅgaṇī (Mātikā 19) – Essential for understanding the cognitive process (cittavīthi) and how the mind-door differs from the physical sense-doors. —END_FILE: triad-of-past-future-present-objects.md—

—START_FILE: triad-of-internal-and-external.md—

layout: single title: “The Triad of Internal and External” pali_title: “Ajjhatta Tika” category: “numerical_dhamma” list_count: 3 cross_links: [“abhidhamma”, “vipassana”, “khandha”] canonical_texts: [“Abhidhamma”] commentaries: [“Atthasalini”] —

Overview

The twentieth triad of the Abhidhamma Mātikā categorizes phenomena based on their location relative to a specific being’s continuum. This framework is heavily utilized in Satipaṭṭhāna (mindfulness) practice to break the illusion that “my” body and mind are fundamentally different from the bodies and minds of others.

The List

Ajjhattā dhammā - Internal states: The consciousness, mental factors, and physical matter belonging to one’s own personal continuum. (“One’s own body and mind”).
Bahiddhā dhammā - External states: The consciousness, mental factors, and physical matter belonging to the continuum of other living beings, as well as all inanimate physical matter in the universe.
Ajjhattabahiddhā dhammā - Internal and external states: Phenomena considered alternately from both perspectives, used specifically in meditation to see the universal nature of all formations.

Textual References

Abhidhamma: Dhammasaṅgaṇī (Mātikā 20) – Establishes the Abhidhammic baseline for “internal” vs “external,” aligning with the canonical instructions to contemplate the body internally and externally. —END_FILE: triad-of-internal-and-external.md—

—START_FILE: triad-of-internal-external-objects.md—

layout: single title: “The Triad of Internal/External Objects” pali_title: “Ajjhattārammaṇa Tika” category: “numerical_dhamma” list_count: 3 cross_links: [“abhidhamma”, “arammana”, “citta”] canonical_texts: [“Abhidhamma”] commentaries: [“Atthasalini”] —

Overview

The twenty-first triad of the Abhidhamma Mātikā classifies consciousness based on whether the object it is currently focused upon belongs to one’s own continuum or to the continuum of another (or inanimate matter).

The List

Ajjhattārammaṇā dhammā - States with internal objects: Consciousness that is cognizing one’s own mental states, feelings, or one’s own physical body.
Bahiddhārammaṇā dhammā - States with external objects: Consciousness that is cognizing the mental states of others (telepathy), the physical bodies of others, or inanimate objects (kasinas, trees, rocks).
Ajjhattabahiddhārammaṇā dhammā - States with internal and external objects: Consciousness that shifts its focus alternately between one’s own phenomena and external phenomena.

Textual References

Abhidhamma: Dhammasaṅgaṇī (Mātikā 21) – Explains the cognitive mechanism behind empathy, telepathy, and external physical perception. —END_FILE: triad-of-internal-external-objects.md—

—START_FILE: triad-of-visible-and-impinging.md—

layout: single title: “The Triad of Visible and Impinging” pali_title: “Sanidassana Tika” category: “numerical_dhamma” list_count: 3 cross_links: [“abhidhamma”, “rupa”, “ayatana”] canonical_texts: [“Abhidhamma”] commentaries: [“Atthasalini”] —

Overview

The twenty-second and final triad of the Abhidhamma Mātikā is a strictly physical and perceptual classification. It divides the entirety of reality based on two properties: visibility (can it be seen by the eye?) and impingement (can it strike a sense organ and cause physical friction?).

The List

Sanidassanasappaṭighā dhammā - States that are visible and impinging: This refers exclusively to the Visible Form base (Rūpāyatana). It can be seen by the eye and it physically strikes the eye-sensitivity.
Anidassanasappaṭighā dhammā - States that are invisible but impinging: This includes the five physical sense organs (eye, ear, nose, tongue, body) and the remaining external objects (sound, smell, taste, touch). They cannot be seen, but they physically strike each other.
Anidassanāppaṭighā dhammā - States that are invisible and non-impinging: All consciousnesses (citta), all mental factors (cetasika), subtle matter (like the water element or nutritive essence), and Nibbāna. They cannot be seen, and they have no physical mass to strike a sense organ.

Textual References

Abhidhamma: Dhammasaṅgaṇī (Mātikā 22) – The concluding triad, establishing the absolute boundary between gross physical matter and all subtle/mental realities. —END_FILE: triad-of-visible-and-impinging.md—

—START_FILE: dyad-of-roots.md—

layout: single title: “The Dyad of Roots” pali_title: “Hetu Duka” category: “numerical_dhamma” list_count: 2 cross_links: [“abhidhamma”, “hetu”, “kusala”] canonical_texts: [“Abhidhamma”] commentaries: [“Atthasalini”] —

Overview

Following the 22 Triads, the Dhammasaṅgaṇī introduces 100 Dyads (Dukas). This is the very first Dyad. It separates the foundational psychological “roots” (hetu)—which act like the roots of a tree, giving stability and character to the mind—from everything else in existence.

The List

Hetū dhammā - States that are roots: There are exactly six of these mental factors. Three are unwholesome (greed, hatred, delusion) and three are wholesome/indeterminate (non-greed, non-hatred, non-delusion).
Na hetū dhammā - States that are not roots: Every other phenomenon in the universe. This includes all consciousnesses, the remaining 46 mental factors, all physical matter, and Nibbāna. They are the branches and leaves, but not the roots themselves.

Textual References

Abhidhamma: Dhammasaṅgaṇī (Duka 1) – Defines the absolute core drivers of all kammic behavior. —END_FILE: dyad-of-roots.md—

—START_FILE: dyad-of-root-accompanied.md—

layout: single title: “The Dyad of Root-Accompanied” pali_title: “Sahetuka Duka” category: “numerical_dhamma” list_count: 2 cross_links: [“abhidhamma”, “hetu”, “citta”] canonical_texts: [“Abhidhamma”] commentaries: [“Atthasalini”] —

Overview

While the first Dyad isolates the roots themselves, this second Dyad categorizes consciousness based on whether or not it arises accompanied by those roots. This is a fundamental distinction in Abhidhamma, separating complex, motivated thought from bare, mechanical perception.

The List

Sahetukā dhammā - States accompanied by roots: Any consciousness and its associated mental factors that arise together with at least one root (greed, hatred, delusion, or their opposites). This includes all active kammic thoughts and deep meditative states.
Ahetukā dhammā - Rootless states: Any consciousness that arises without any of the six roots. This specifically refers to the 18 Rootless Consciousnesses (Ahetuka Citta), which include the bare five-sense perceptions (seeing, hearing, etc.) and basic functional/resultant mind-moments. Physical matter and Nibbāna are also rootless.

Textual References

Abhidhamma: Dhammasaṅgaṇī (Duka 2) – Clarifies that simple sensory input (like hearing a sound) does not inherently possess greed or hate; it is biologically rootless until the mind reacts to it moments later. —END_FILE: dyad-of-root-accompanied.md—

—START_FILE: dyad-of-conditioned-and-unconditioned.md—

layout: single title: “The Dyad of Conditioned and Unconditioned” pali_title: “Sankhata Duka” category: “numerical_dhamma” list_count: 2 cross_links: [“abhidhamma”, “nibbana”, “anicca”] canonical_texts: [“Abhidhamma”] commentaries: [“Atthasalini”] —

Overview

This is perhaps the most profound binary in Buddhist ontology. It separates the entirety of reality into two absolute categories based on causality. If something requires a cause to exist, it is conditioned. If it exists independently of all causes, it is unconditioned.

The List

Saṅkhatā dhammā - Conditioned states: Phenomena that have been created, formed, and fabricated by causes and conditions. This includes all consciousnesses, all mental factors, and all physical matter (the 5 aggregates). Because they are conditioned, they are all impermanent and subject to destruction.
Asaṅkhatā dhammā - Unconditioned states: That which is not created, not formed, and not fabricated by causes. In orthodox Theravāda, there is only one unconditioned reality: Nibbāna. Because it is unconditioned, it is deathless and eternal.

Textual References

Abhidhamma: Dhammasaṅgaṇī (Duka) – The ultimate dividing line of the Buddha’s teaching, proving that escape from the conditioned world is only possible because the unconditioned exists. —END_FILE: dyad-of-conditioned-and-unconditioned.md—

—START_FILE: dyad-of-visible-and-invisible.md—

layout: single title: “The Dyad of Visible and Invisible” pali_title: “Sanidassana Duka” category: “numerical_dhamma” list_count: 2 cross_links: [“abhidhamma”, “rupa”, “ayatana”] canonical_texts: [“Abhidhamma”] commentaries: [“Atthasalini”] —

Overview

This Dyad categorizes all reality based on a single physical property: the ability to interact with the eye-sensitivity and be seen. It drastically reduces the scope of what we normally consider “the visible world.”

The List

Sanidassanā dhammā - Visible states: That which can be seen by the eye. In the Abhidhamma, this applies only to the Visible Form Object (rūpārammaṇa / color-appearance).
Anidassanā dhammā - Invisible states: Everything else in the universe. This includes sound, smell, taste, physical tangibility (hardness/heat), all consciousness, all mental factors, and Nibbāna. Even the physical eye-organ itself is technically “invisible”; we only see the color reflecting off it, not the biological sensitivity itself.

Textual References

Abhidhamma: Dhammasaṅgaṇī (Duka) – A strict phenomenological classification proving how limited human sight actually is. —END_FILE: dyad-of-visible-and-invisible.md—

—START_FILE: dyad-of-impinging-and-non-impinging.md—

layout: single title: “The Dyad of Impinging and Non-Impinging” pali_title: “Sappaṭigha Duka” category: “numerical_dhamma” list_count: 2 cross_links: [“abhidhamma”, “rupa”, “phassa”] canonical_texts: [“Abhidhamma”] commentaries: [“Atthasalini”] —

Overview

This Dyad categorizes phenomena based on the property of physical friction or impact (paṭigha). It distinguishes between gross matter that can strike a receptor and subtle realities that pass through without physical resistance.

The List

Sappaṭighā dhammā - Impinging states: Phenomena that offer physical resistance and strike against each other. This includes the five internal physical sense organs (eye, ear, nose, tongue, body sensitivity) and their corresponding five external objects (form, sound, smell, taste, touch).
Appaṭighā dhammā - Non-impinging states: Phenomena that have no physical resistance or mass to strike. This includes all consciousnesses, all mental factors, subtle physical matter (like the water element, space, or nutritive essence), and Nibbāna.

Textual References

Abhidhamma: Dhammasaṅgaṇī (Duka) – Crucial for understanding how contact (phassa) occurs differently at the physical sense doors versus the mind door. —END_FILE: dyad-of-impinging-and-non-impinging.md—

—START_FILE: dyad-of-material-and-immaterial.md—

layout: single title: “The Dyad of Material and Immaterial” pali_title: “Rūpī Duka” category: “numerical_dhamma” list_count: 2 cross_links: [“abhidhamma”, “rupa”, “nama”] canonical_texts: [“Abhidhamma”] commentaries: [“Atthasalini”] —

Overview

This Dyad formally divides reality into the material and the mental/unconditioned. It is the Abhidhammic equivalent of the Nāma-rūpa division used in insight meditation, ensuring the meditator can clearly distinguish physical processes from mental ones.

The List

Rūpino dhammā - Material states: All forms of physical matter (rūpa). This includes the 4 great elements (earth, water, fire, wind) and the 24 derived material phenomena (sense organs, objects, gender, vitality, etc.). They are subject to deformation by temperature and impact.
Arūpino dhammā - Immaterial states: That which has no physical form or matter. This includes all consciousnesses (citta), all 52 mental factors (cetasika), and the unconditioned element (Nibbāna).

Textual References

Abhidhamma: Dhammasaṅgaṇī (Duka) – The fundamental ontological split of conditioned and unconditioned reality based on physical substance. —END_FILE: dyad-of-material-and-immaterial.md—

—START_FILE: dyad-of-mundane-and-supramundane.md—

layout: single title: “The Dyad of Mundane and Supramundane” pali_title: “Lokiya Duka” category: “numerical_dhamma” list_count: 2 cross_links: [“abhidhamma”, “magga”, “samsara”] canonical_texts: [“Abhidhamma”] commentaries: [“Atthasalini”] —

Overview

This Dyad categorizes reality based on whether a phenomenon is bound within the cycle of rebirth (saṃsāra) or whether it actively transcends and escapes that cycle. It is the dividing line between the world and liberation.

The List

Lokiyā dhammā - Mundane states: Phenomena belonging to the “world” (loka). This includes all physical matter, and all consciousnesses/mental factors that operate within the sense-sphere, the fine-material sphere, and the immaterial sphere. Even the highest, most blissful formless jhānas are strictly mundane.
Lokuttarā dhammā - Supramundane states: Phenomena that transcend the world. This includes only nine things: the 4 Paths (Magga), the 4 Fruits (Phala), and Nibbāna.

Textual References

Abhidhamma: Dhammasaṅgaṇī (Duka) – This classification protects the Dhamma by proving that no worldly state, no matter how pure or blissful, can be equated with Nibbāna. —END_FILE: dyad-of-mundane-and-supramundane.md—

—START_FILE: dyad-of-cognizable-by-mind.md—

layout: single title: “The Dyad of Cognizable by Mind” pali_title: “Kena-viññeyya Duka” category: “numerical_dhamma” list_count: 2 cross_links: [“abhidhamma”, “citta”, “ayatana”] canonical_texts: [“Abhidhamma”] commentaries: [“Atthasalini”] —

Overview

This Dyad asks a profound epistemological question: Can everything in existence be known by consciousness? The Abhidhamma unequivocally answers yes. There is no reality hidden outside the potential range of awareness.

The List

Kenaci viññeyyā dhammā - States cognizable by a certain consciousness: Every single phenomenon in the universe. Whether it is past, future, present, internal, external, physical, mental, or Nibbāna, there exists a type of consciousness (particularly the omniscience of a Buddha or the path-consciousness) capable of taking it as an object.
Kenaci na viññeyyā dhammā - States not cognizable by any consciousness: This category is mathematically empty. There is absolutely nothing in reality that is inherently unknowable.

Textual References

Abhidhamma: Dhammasaṅgaṇī (Duka) – An essential philosophical baseline establishing that ultimate truth is accessible to the awakened mind. —END_FILE: dyad-of-cognizable-by-mind.md—

—START_FILE: dyad-of-taints.md—

layout: single title: “The Dyad of Taints” pali_title: “Āsava Duka” category: “numerical_dhamma” list_count: 2 cross_links: [“abhidhamma”, “asava”, “kilesa”] canonical_texts: [“Abhidhamma”] commentaries: [“Atthasalini”] —

Overview

The Abhidhamma organizes the various lists of defilements found in the Suttas into rigorous structural Dyads. The Taints (Āsavas)—sensual desire, existence, views, and ignorance—are compared to intoxicating liquors that ooze out of the mind. This Dyad separates the taints themselves from the rest of reality.

The List

Āsavā dhammā - States that are taints: This refers specifically to the mental factors operating as taints. Structurally, these are reduced to three specific mental factors: Greed (lobha - covering sensual and existence taints), Wrong View (diṭṭhi), and Delusion (moha - covering ignorance).
No āsavā dhammā - States that are not taints: Everything else. All other unwholesome factors (like hatred or restlessness), all wholesome factors, all consciousnesses, matter, and Nibbāna. While they might be the object of a taint, they are not the taint itself.

Textual References

Abhidhamma: Dhammasaṅgaṇī (Duka) – The master matrix begins grouping the defilements, establishing the precise psychological components of corruption. —END_FILE: dyad-of-taints.md—

—START_FILE: dyad-of-fetters.md—

layout: single title: “The Dyad of Fetters” pali_title: “Saṃyojana Duka” category: “numerical_dhamma” list_count: 2 cross_links: [“abhidhamma”, “samyojana”, “kilesa”] canonical_texts: [“Abhidhamma”] commentaries: [“Atthasalini”] —

Overview

Similar to the Taints, the Fetters (Saṃyojana) are the specific defilements that bind beings to the wheel of saṃsāra. This Dyad isolates the precise mental factors that act as these binding chains.

The List

Saṃyojanā dhammā - States that are fetters: Though the Suttas list 10 fetters, the Abhidhamma reduces them functionally to eight specific mental factors: Greed (covering lust for sense/form/formless realms), Hatred (ill-will), Conceit, Wrong View (covering identity view and rites/rituals), Doubt, Sloth, Restlessness, and Delusion (ignorance).
No saṃyojanā dhammā - States that are not fetters: Everything else in reality. All consciousnesses, the remaining mental factors, matter, and Nibbāna.

Textual References

Abhidhamma: Dhammasaṅgaṇī (Duka) – Refines the sutta teachings by isolating the exact elements within the aggregate of formations that act as the chains of rebirth. —END_FILE: dyad-of-fetters.md—

—START_FILE: dyad-of-knots.md—

layout: single title: “The Dyad of Knots” pali_title: “Gantha Duka” category: “numerical_dhamma” list_count: 2 cross_links: [“abhidhamma”, “kilesa”] canonical_texts: [“Abhidhamma”] commentaries: [“Atthasalini”] —

Overview

The Knots or Ties (Gantha) bind the mental body to the physical body. This Dyad structurally isolates the mental factors that act as these restrictive psychological knots.

The List

Ganthā dhammā - States that are knots: The Abhidhamma identifies four ties (covetousness, ill-will, clinging to rules, and dogmatic fanaticism). Functionally, these reduce to only three mental factors: Greed (lobha), Hatred (dosa), and Wrong View (diṭṭhi).
No ganthā dhammā - States that are not knots: All other phenomena.

Textual References

Abhidhamma: Dhammasaṅgaṇī (Duka) – Demonstrates how different metaphorical categories of defilements in the suttas ultimately map back to a few core unwholesome roots. —END_FILE: dyad-of-knots.md—

—START_FILE: dyad-of-floods.md—

layout: single title: “The Dyad of Floods” pali_title: “Ogha Duka” category: “numerical_dhamma” list_count: 2 cross_links: [“abhidhamma”, “ogha”, “kilesa”] canonical_texts: [“Abhidhamma”] commentaries: [“Atthasalini”] —

Overview

The Floods (Ogha) are the overwhelming currents of defilement (sensuality, existence, views, ignorance) that drown beings in saṃsāra. The Dyad of Floods isolates the specific mental factors responsible for this drowning.

The List

Oghā dhammā - States that are floods: Like the Taints (Āsavas), the four floods are structurally composed of only three mental factors: Greed (lobha - covering the floods of sensuality and existence), Wrong View (diṭṭhi - covering the flood of views), and Delusion (moha - covering the flood of ignorance).
No oghā dhammā - States that are not floods: All other mental factors, consciousness, matter, and Nibbāna.

Textual References

Abhidhamma: Dhammasaṅgaṇī (Duka) – Consolidates the various sutta metaphors for defilement into their precise, ultimate realities. —END_FILE: dyad-of-floods.md—