”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 == 叁毒（貪、嗔、癡）
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
佛教護法名王。印度貴霜王朝第叁代國王。又譯作割尼屍割、 膩迦、葛諾歌。生卒年月不詳。在位年代約在2世紀前期。關于他的事迹，佛教中有很多傳說。近年來考古發掘的錢幣、碑銘提供了一些可信的依據。
迦膩色迦與中國《漢書》中所記的貴霜王朝前兩代國王丘就卻、閻膏珍可能並無血統關系。據佛教典籍的記載，他出生于新疆和阗（一說在和阗國爲質子）。出任貴霜國王後，遷都白沙瓦，繼續擴展領土，成爲當時與中國、羅馬、安息並立的世界大國。貴霜王朝融合了印度、中國、羅馬、塞族等文化，他仿照中國皇帝自稱天子；使用羅馬的金幣；在國內的錢幣上鑄造了釋迦牟尼、阿波羅、濕婆等神像。他統治貴霜約28~29年（一說24年）。傳說他在向北方征戰中被部下暗殺。1911年在印度馬土臘曾出土一尊迦膩色迦雕像，高1.85米，身穿牧人服裝，手持寶劍，並有婆羅謎字體銘文，雕像頭部已失落。
據佛教傳說，迦膩色迦曾修建白沙瓦大塔，並于塔的四方建造四大伽藍，供養3萬大、小乘比丘。因當時佛教部派分烈，歧說紛纭，他還曾召集說一切有部500名比丘結集佛典，共得叁十萬頌，刻于銅碟，封于石室，並建塔加固。北傳佛教稱這次結集爲第四次結集。此外，據說他還曾派兵前往摩揭陀國，迎請著名佛教詩人馬鳴。他與著名佛教學者脅尊者、世友關系也很密切。上述傳說是否確實尚須研究。由于貴霜王朝在迦膩色迦在位時空前強盛，佛教得以向四方傳播。佛教徒把他看作與阿育王、戒日王齊名的護法名王。（方廣 ）
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.).