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States not accompanied by joy. States accompanied by happiness, States not accompanied by happiness. States accompanied by equanimity, States not accompanied by equanimity. States belonging to the sense-sphere, States not belonging to the sense-sphere. States belonging to the form-sphere, States not belonging to the form-sphere. States belonging to the formless-sphere, States not belonging to the formless-sphere. States included, States not included. States leading out, States not leading out. States that are definite, States that are indefinite. States that are surpassable, States that are unsurpassed. States with refuge, States without refuge. The Back Pair. The Abhidhamma Pair Matrix. The Suttanta Pair Matrix States pertaining to knowledge, States pertaining to ignorance. States like lightning, States like a diamond. States of fools, States of the wise. Dark states, Bright states. States that torment, States that do not torment. States of designation, States in the path of designation. Terms, Paths of terms. Concepts, Paths of concepts. Name and form. Ignorance and craving for existence. The view of existence and the view of non-existence. The eternalist view and the annihilationist view. The view of the world being finite and the ana Wrong view. Clinging to the past, clinging to the future. Shamelessness, lack of conscience. Shame, conscience. Stubbornness, bad companionship. Amenability, good companionship. Skill in offenses, skill in emerging from offenses. Skill in attainments, skill in emerging from attainments. Skill in elements, skill in attention. Skill in sense bases, skill in dependent origination. Skill in possibilities, skill in impossibilities. Uprightness, gentleness. Patience, docility. Sociability, friendliness. Unguarded sense doors, immoderation in food. Guarded sense doors, moderation in food. Forgetfulness, lack of clear comprehension. Mindfulness, clear comprehension. The power of reflection, the power of development. Tranquility, insight. The sign of tranquility, the sign of exertion. Exertion, non-distraction. Moral failure, failure of view. Moral accomplishment, accomplishment of view. Moral purification, purification of view. Purification of view, is the striving of one with right view. Agitation in agitating situations, and the wise striving of one who is agitated. Lack of contentment in wholesome qualities, and non-abandonment of striving. Knowledge, liberation. Knowledge of destruction, knowledge of non-arising. The Suttanta Dyad Matrix. The Dhammasangani Matrix is complete. 2. The Vibhanga Matrix The Analysis of Aggregates The five aggregates – (Vibh. 1) the aggregate of form, the aggregate of feeling, the aggregate of perception, the aggregate of mental formations, the aggregate of consciousness. The Analysis of Aggregates. The Analysis of Sense Bases The twelve sense bases – (Vibh. 154) the eye base, the form base, the ear base, the sound base, the nose base, the odor base, the tongue base, the taste base, the body base, the touch base, the mind base, the idea base. The Analysis of Sense Bases. The Analysis of Elements The eighteen elements – (Vibh. 183) the eye element, Eye-element, form-element, eye-consciousness-element, Ear-element, sound-element, ear-consciousness-element, Nose-element, odor-element, nose-consciousness-element, Tongue-element, taste-element, tongue-consciousness-element, Body-element, touch-element, body-consciousness-element, Mind-element, idea-element, mind-consciousness-element. Analysis of the Elements. Analysis of the Truths The Four Noble Truths: Suffering, the Noble Truth, The arising of suffering, the Noble Truth, The cessation of suffering, the Noble Truth, The path leading to the cessation of suffering, the Noble Truth. Analysis of the Truths. Analysis of the Faculties The Twenty-two Faculties: Eye-faculty, ear-faculty, nose-faculty, tongue-faculty, body-faculty, mind-faculty, femininity-faculty, masculinity-faculty, life-faculty, pleasure-faculty, pain-faculty, joy-faculty, sadness-faculty, equanimity-faculty, faith-faculty, energy-faculty, mindfulness-faculty, concentration-faculty, wisdom-faculty, the faculty of "I shall know the unknown," the faculty of knowledge, the faculty of one who has known. Analysis of the Faculties. Analysis of Dependent Arising With ignorance as condition, volitional formations; With volitional formations as condition, consciousness; With consciousness as condition, name and form; With name and form as condition, the six sense bases; With the six sense bases as condition, contact; With contact as condition, feeling; With feeling as condition, craving; With craving as condition, clinging; With clinging as condition, becoming; With becoming as condition, birth; With birth as condition, aging and death, sorrow, lamentation, pain, grief, and despair arise. Thus is the arising of this entire mass of suffering. Analysis of Dependent Arising. Analysis of the Foundations of Mindfulness The Four Foundations of Mindfulness: Here, a bhikkhu dwells contemplating the body in the body internally, dwells contemplating the body in the body externally, dwells contemplating the body in the body both internally and externally, ardent, fully knowing, mindful, having removed covetousness and displeasure in the world. He dwells contemplating feeling in feelings internally, dwells contemplating feeling in feelings externally, dwells He dwells contemplating feeling in feelings externally, ardent, fully knowing, mindful, having removed covetousness and displeasure in the world. He dwells contemplating mind in mind internally, he dwells contemplating mind in mind externally, he dwells contemplating mind in mind both internally and externally, ardent, fully knowing, mindful, having removed covetousness and displeasure in the world. He dwells contemplating phenomena in phenomena internally, he dwells contemplating phenomena in phenomena externally, he dwells contemplating phenomena in phenomena both internally and externally, ardent, fully knowing, mindful, having removed covetousness and displeasure in the world. Analysis of the Foundations of Mindfulness. Analysis of Right Exertions Four right exertions: here, a bhikkhu generates desire, endeavors, rouses energy, strengthens his mind, and strives for the non-arising of evil, unwholesome qualities that have not yet arisen. He generates desire, endeavors, rouses energy, strengthens his mind, and strives for the abandoning of evil, unwholesome qualities that have already arisen. He generates desire, endeavors, rouses energy, strengthens his mind, and strives for the arising of wholesome qualities that have not yet arisen. He generates desire, endeavors, rouses energy, strengthens his mind, and strives for the maintenance, non-degeneration, increase, abundance, development, and perfection of wholesome qualities that have already arisen. Analysis of Right Exertions. Analysis of the Bases of Power Four bases of power: here, a bhikkhu develops the basis of power endowed with concentration due to zeal and striving, he develops the basis of power endowed with concentration due to energy and striving, he develops the basis of power endowed with concentration due to mind and striving, he develops the basis of power endowed with concentration due to investigation and striving. Analysis of the Bases of Power. Analysis of the Factors of Enlightenment Seven factors of enlightenment: mindfulness enlightenment factor, investigation of phenomena enlightenment factor, energy enlightenment factor, rapture enlightenment factor, tranquility enlightenment factor, concentration enlightenment The enlightenment factor of equanimity. Analysis of the Enlightenment Factors. Analysis of the Path Factors The Noble Eightfold Path (vibha. 486). Namely: right view, right intention, right speech, right action, right livelihood, right effort, right mindfulness, right concentration. Analysis of the Path Factors. Analysis of the Jhana Factors Here, a bhikkhu dwells restrained by the restraint of the Pātimokkha (vibha. 508), endowed with good conduct and suitable range, seeing danger in the slightest faults, undertaking and training in the precepts, with guarded sense doors, knowing moderation in eating, devoted to wakefulness in the first and last watches of the night, constantly devoted to the cultivation of skillful qualities, qualities pertaining to enlightenment. He is one who acts with full awareness in going forward and returning, one who acts with full awareness in looking straight ahead and looking around, one who acts with full awareness in drawing in and stretching out, one who acts with full awareness in wearing the outer robe, bowl, and inner robe, one who acts with full awareness in eating, drinking, chewing, and tasting, one who acts with full awareness in evacuating excrement and urine, one who acts with full awareness in walking, standing, sitting, sleeping, waking, speaking, and remaining silent. He frequents a secluded dwelling: a forest, the foot of a tree, a mountain, a ravine, a mountain cave, a charnel ground, a jungle thicket, an open space, a heap of straw, a place that is quiet, with little noise, without crowds, secluded from people, suitable for retreat. Having gone to the forest, to the foot of a tree, or to an empty dwelling, he sits down, folding his legs crosswise, keeping his body erect, establishing mindfulness in front of him. He, having abandoned covetousness for the world, dwells with a mind free from covetousness, he purifies his mind from covetousness. Having abandoned ill-will and hatred, he dwells with a mind free from ill-will, compassionate for the welfare of all living beings, he purifies his mind from ill-will and hatred. Having abandoned sloth and torpor, he dwells free from sloth and torpor, perceiving light, mindful and fully aware, he purifies his mind from sloth and torpor.