”analytical knowledge” or ”discrimination”, is of 4 kinds: analytical knowledge of the true meaning (attha-patisambhida^), of the law (dhamma-patisambhida^), of language (nirutti-patisambhida^), of ready wit (patibha^na-patisambhida^).
As an alternative rendering of the fourth term (patibha^na), Bhikkhu n~a^namoli proposes: perspicuity (in expression and knowledge).
1. The analytical knowledge of the meaning (attha-p.) is the knowledge with regard to the sense.
2. The analytical knowledge of the law (dhamma-p.) is the knowledge with regard to the law.
3. The analytical knowledge of language (nirutti-p.) is the knowledge of the language with regard to those former 2 things.
4. The analytical knowledge of ready-wit (patibha^na-p.) is the knowledge about the (former 3) kinds of knowledge" (Vibh. XV).
"(1) attha (Sanskrit artha, ? ar, to reach; result, meaning, purpose, true substance) designates, in short, the fruit (phala) of a cause (hetu); for since the fruit of a cause results from adhering to the cause, and is reached and effected thereby, therefore it is called result (attha). In particular, however, 5 things are considered as attha, namely: everything dependent on conditions, Nibba^na, the meaning of words, karma-result, and functional consciousness. When anyone reflects on that meaning any knowledge of his, falling within the category concerned with meaning (or result), is the ”analytical knowledge” of meaning.
"(2) dhamma (Sanskrit dharma, ? dhar, to bear; bearer, condition, law, phenomenon, thing) is, in short, a name for condition (paccaya).... In particular, however, 5 things are considered as dhamma, namely: every cause (hetu) producing a result, the noble path, the spoken word, the karmically wholesome, the karmically unwholesome. When anyone reflects on that law, any knowledge of his, falling within the category concerned with law (or cause), is the ”analytical knowledge” of the law.
In Vibh. it is further said: ”The knowledge of suffering is the ”analytical knowledge” of the true meaning (attha-patisambhida^), the knowledge of its origin is the ”analytical knowledge” of the law (dhamma-patisambhida^). The knowledge of the cause is the ”analytical knowledge” of the law (dhamma-patisambhida^), the knowledge of the result of the cause is the ”analytical knowledge” of the true meaning (attha-patisambhida^)... That the monk knows the law, the sunas etc. this is called the ”analytical knowledge” of the law (dhamma-patisambhida^); if however, he understands the meaning of this or that speech... it is called the ”analytical knowledge” of the true meaning (attha-patisambhida^).”
(3) "”The knowledge of the language concerning those things” means: the language corresponding to reality, and the unfailing mode of expression concerning the true meaning and the law.
(4) "”Knowledge about the kinds of knowledges” is that knowledge which has all knowledges as object and considers them. Or, the analytical knowledge of ready wit (patibha^na-patisambhida^) means the knowledge of the above mentioned 3 kinds of knowledge, in all their details, with their objects, functions, etc." (Vis.M. XIV).
On the 7 qualities leading to the attainment of the 4 ”analytical knowledge” , s. A. VII, 37 - See Vis.M. XIV, 21ff; Vibh. XV; Pts.M. Patisambhida^ Katha^.
bala and bha^vana^ bala: ”power of reflection”, and ”power of mental development”. About these 2 powers it is said in A. II, 10:
"What, o monks, is the power of reflection? If, o monks, someone thinks thus: ”Bad conduct in deeds, words and thoughts verily bears bad fruits both in this life, as well as in the next life”, and in consequence of this consideration, he abandons bad conduct in deeds, words and thoughts, follows good conduct, and keeps his heart pure, this, o monks, is the power of reflection.
"What, o monks, is the power of mental development? If, o monks, a monk develops the factors of enlightenment (bojjhanga, q.v.), bent on solitude, on detachment, on extinction, and ending in deliverance, namely: mindfulness, investigating of the law, energy, rapture, tranquillity, concentration, and equanimity, this, o monks, is the power of mental development."
Three Poisons == 三毒（贪、嗔、痴）
or Three Roots
1.Greed or wrong desire
2.Hatred or anger
3.Illusion or stupidity or ignorance
These are the source of all the passions and delusions.
Jianisejia
佛教护法名王。印度贵霜王朝第三代国王。又译作割尼尸割、 腻迦、葛诺歌。生卒年月不详。在位年代约在2世纪前期。关于他的事迹，佛教中有很多传说。近年来考古发掘的钱币、碑铭提供了一些可信的依据。
迦腻色迦与中国《汉书》中所记的贵霜王朝前两代国王丘就却、阎膏珍可能并无血统关系。据佛教典籍的记载，他出生于新疆和阗（一说在和阗国为质子）。出任贵霜国王后，迁都白沙瓦，继续扩展领土，成为当时与中国、罗马、安息并立的世界大国。贵霜王朝融合了印度、中国、罗马、塞族等文化，他仿照中国皇帝自称天子；使用罗马的金币；在国内的钱币上铸造了释迦牟尼、阿波罗、湿婆等神像。他统治贵霜约28~29年（一说24年）。传说他在向北方征战中被部下暗杀。1911年在印度马土腊曾出土一尊迦腻色迦雕像，高1.85米，身穿牧人服装，手持宝剑，并有婆罗谜字体铭文，雕像头部已失落。
据佛教传说，迦腻色迦曾修建白沙瓦大塔，并于塔的四方建造四大伽蓝，供养3万大、小乘比丘。因当时佛教部派分烈，歧说纷纭，他还曾召集说一切有部500名比丘结集佛典，共得三十万颂，刻于铜碟，封于石室，并建塔加固。北传佛教称这次结集为第四次结集。此外，据说他还曾派兵前往摩揭陀国，迎请著名佛教诗人马鸣。他与著名佛教学者胁尊者、世友关系也很密切。上述传说是否确实尚须研究。由于贵霜王朝在迦腻色迦在位时空前强盛，佛教得以向四方传播。佛教徒把他看作与阿育王、戒日王齐名的护法名王。（方广 ）
mudita^, is one of the 4 sublime abodes (brahmaviha^ra, q.v.).
”purification of mind”, is the 2nd of the 7 stages of purification (visuddhi, II,. q.v.).
sampha-ppala^pa; s. karma, kammapatha (I); cf. tiraccha^na-katha^.
s. a^yatana.
of existence, the. 3: ti-lakkhana (q.v.).
”purification of view” is the 3rd of the 7 stages of purification (visuddhi III, q.v.).
s. para^ma^sa.
natthika-ditthi; s. ditthi.
”support”, base, foundation, is one of the 24 conditions (s. paccaya, 8).
Overcoming (of defilements) by way of: s. paha^na.
These two terms, in combination with tanha^ and ditthi, belong probably, as such, to the commentarial literature, e.g. Vis.M. I.
”training in higher morality”: s. sikkha^.
(regarding the whole world): s. sabbaloke anabhirati-san~n~a^.
”overcoming by escape”, is one of the 5 kinds of overcoming (paha^na q.v.).