Conditions, Contact, and the Classification of Everything

If a dharma serves as the object for another dharma, is there ever a time when this dharma does not serve as the object for that dharma? Answer: there is no time when it is not the object. Question: why is this treatise composed? Answer: in order to put a stop to the notion of those who are confused about the dharma of the object-condition and hold that the object-condition has no real intrinsic nature, and to reveal that the object-condition is a truly real dharma — for this reason the treatise is composed. Here, there being no time when it is not the object means that mind and mental factors are fixed with respect to their object. Question: how are mind and mental factors fixed with respect to their object — are they fixed with respect to the sense-field, fixed with respect to a color such as blue, or fixed with respect to the moment? On this, some say: mind and mental factors are fixed only with respect to the sense-field, not with respect to a color such as blue or with respect to the moment. Why is this? Because, if they were fixed with respect to a color such as blue or with respect to the moment, then immeasurable mind and mental factors would remain among the dharmas never to arise; in order that no such fault follow, they are fixed only with respect to the sense-field. Question: if they are fixed only with respect to the sense-field, then, since the sense-field of visible matter contains many kinds of color-nature such as blue and yellow, if one does not speak of being fixed with respect to these, then the awareness that comprehends blue would also comprehend yellow and the rest likewise — yet a single awareness cannot have multiple comprehending natures, since there cannot be two determinate objects at once. Some say: mind and mental factors are fixed with respect to the sense-field, and also fixed with respect to a color such as blue, but not fixed with respect to the moment. Why is this? Because, if they were fixed with respect to the moment, then immeasurable mind and mental factors would remain among the dharmas never to arise; in order that no such fault follow, it is not said that they are fixed with respect to the moment.

Question: if so, then, since within the color blue itself there are many kinds of blue — blue root, blue stem, blue branch, blue leaf, blue flower, blue fruit — if one does not speak of being fixed with respect to these as well, then the awareness that comprehends the root would also comprehend the stem and the rest likewise — yet a single awareness cannot have multiple comprehending natures, since there cannot be two determinate objects at once. According to those who explain it this way, mind and mental factors are fixed with respect to all three of these matters. Question: if so, then immeasurable mind and mental factors ought to remain among the dharmas never to arise. Answer: what fault is there in immeasurable mind and mental factors remaining among the dharmas never to arise? Is the future perhaps too cramped to have room for them? Yet they already have, from the very beginning, their own place to abide. Question: are mind and mental factors, just as they are fixed with respect to their object, likewise fixed with respect to their basis? Answer: they are also fixed with respect to their basis — that is, the five sense-consciousnesses beginning with the eye, together with their conjoined dharmas, in the future are far removed from their basis;

in the present they are together with it; in the past they are again far removed from it. Some say: in the future they are far removed from their basis, while in the present and the past they are together with it. The remaining meaning is explained at length in the Cognition Section of the Miscellaneous Aggregation Chapter.

If a dharma serves as the dominant condition for another dharma, is there ever a time when this dharma does not serve as the dominant condition for that dharma? Answer: there is no time when it is not the dominant condition. Question: why is this treatise composed? Answer: in order to put a stop to the notion of those who are confused about the nature of the dominant condition and hold that the dominant condition is not truly real, and to reveal that the intrinsic nature of the dominant condition is truly real — for this reason the treatise is composed. Question: since it is on account of the combination of conditions that dharmas arise and cease, and this combination is never absent, how is it that dharmas do not arise and cease constantly? The Venerable Vasumitra says as follows: the combination for the arising of dharmas and the combination for their ceasing are distinct — that is, dharmas arise on account of the combination of certain conditions, and cease on account of the combination of certain other conditions; it is for this reason that they do not arise and cease constantly. Furthermore, once a given dharma has arisen, other dharmas arise in succession after it, crowding in upon one another moment by moment in close succession, and so there is no capacity for it to arise a second time — just as a person who has fallen into a ravine and been crushed beneath a collapsing embankment, wishing to rise, is crushed again; at that moment he cannot even move, let alone manage to rise. Dharmas are likewise so, and it is for this reason that there is no fault of constant arising and ceasing. The remaining meaning is explained at length in the Cognition Section of the Miscellaneous Aggregation Chapter. Is every instance of mental contact a contact of the threefold combination? And so on, as stated at length. Question: why is this treatise composed? Answer: in order to put a stop to other schools and to reveal one's own position. That is, some hold that a mental factor is simply mind itself,

and others hold that contact is simply the coming together of the sense-faculty, object, and consciousness. In order to put a stop to these notions and reveal that a mental factor is not mind, but that contact has a separate entity of its own, conjoined with mind, and further in order to put a stop to a certain doubt — namely, the doubt whether eye-contact up through body-contact, being called contacts of the threefold combination, may well be so, since their faculty, object, and consciousness arise simultaneously, but how mental contact can likewise be called a contact of the threefold combination, since the mental faculty belongs to the past while the mental consciousness belongs to the present, or since these may variously belong to any of the three time-periods, or be altogether apart from time — now, in order to settle this and reveal that mental contact too is called a contact of the threefold combination, since a combination is named not merely for arising together, but for cooperating without mutual conflict to produce a single result — it is for this reason that the treatise is composed. Is every instance of mental contact a contact of the threefold combination? Answer: every instance of mental contact is a contact of the threefold combination, since there is no contact that does not arise from a threefold combination. There is a contact of the threefold combination that is not mental contact — namely, the contact conjoined with the five sense-consciousness groups. Thus the World-Honored One says: monks, you should know that there is the mental element, there is the dharma-element, and there is the element of ignorance; the feeling produced by the contact of ignorance, because it is touched by that feeling, leads the unlearned ordinary person to grasp at existence, or to grasp at non-existence, or to grasp at both existence and non-existence. Here, 'there is the mental element' means the past mental element; 'there is the dharma-element' means the dharma-element across the three time-periods;

'there is the element of ignorance' means the present element of ignorance. 'The contact of ignorance' and so forth means being deluded with respect to the matter of non-self. 'Grasps at existence' means —

giving rise to the view of eternalism; 'grasps at non-existence' means giving rise to the view of annihilationism; 'grasps at both existence and non-existence' means giving rise to both the views of annihilationism and eternalism together. The Venerable Pārśva says: what is intended here is that delusion regarding one's own intrinsic reality is named the element of ignorance; the group of six consciousnesses that ceases immediately prior to it is named the mental element; and the mind and mental factors that then operate are named the dharma-element. 'The contact of ignorance' and the rest are as explained before. Question: for the contact conjoined with the five sense-consciousnesses, it may well be called a contact of the threefold combination, since it arises from a present faculty, object, and consciousness — but for the contact conjoined with mental consciousness, whose faculty belongs to the past and whose object may belong to the future while its consciousness belongs to the present, how can this be called a contact of the threefold combination? Answer: combination is of two kinds — first, arising together and not being separated from one another, called combination; and second, not being in mutual conflict while cooperating to accomplish a single task, also called combination. The contact conjoined with the five sense-consciousnesses is called a combination on account of both kinds of combination; the contact conjoined with mental consciousness is called a combination on account of cooperating to accomplish a single task. Why is this? Just as the faculty and object of the five sense-consciousnesses have their function while present, so too the faculty and object of mental consciousness, though belonging to different time-periods, likewise have their function. It is for this reason that the Venerable Ghoṣa explains it thus: it is because the faculty, object, and consciousness cooperate to accomplish a single task that it is called a combination, not because they arise together and are not separated from one another that it is called a combination — for these three dharmas, whatever their respective times, are all able to cooperate in turn to accomplish a single task, and are thus all called a combination. Some further add an amplified passage here: is every instance of eye-contact up through body-contact a contact of the threefold combination? Answer: every instance of eye-contact up through body-contact is a contact of the threefold combination. There is a contact of the threefold combination that is not eye-contact up through body-contact — namely, the contact conjoined with the mental-consciousness group. What, then, is the intention behind not explaining it this way here? It is to show that what is established here is only what is not yet firmly settled: that eye-contact up through body-contact is called a contact of the threefold combination is a matter already self-evidently established, and so it is not stated; that mental contact is called a contact of the threefold combination is a matter not yet firmly settled, and it is for this reason that it is stated. On this basis, the recitation given above is the better one. Is every instance of conceit thereby a case of self-grasping? And so on, as stated at length. Question: this Views Aggregate ought only to analyze views — why, then, does it analyze conceit? Answer: because the composer of the treatise wished it so — and so on, as stated at length. Some say: because of their resemblance — that is, among every affliction, there is no affliction other than views itself that nonetheless operates in a manner resembling views, except for conceit. Some say: it has already been stated that within each and every aggregate, every dharma is analyzed; if conceit were not analyzed within this aggregate, how could it be said that within each and every aggregate every dharma is analyzed? It is for this reason that conceit too is analyzed here. Is every instance of conceit thereby a case of self-grasping? Answer: every instance of conceit is a case of self-grasping, since conceit is the dharma of exalting oneself, relying on oneself, and grasping at rivalry. There is self-grasping that is not conceit — namely, the various view-tenets. Thus the World-Honored One says: monks, you should know self-grasping of a self, and self-grasping of what belongs to a self. Here, self-grasping of a self reveals the view of self; self-grasping of what belongs to a self reveals the view of what belongs to self. Furthermore, self-grasping of a self reveals the five views of self; self-grasping of what belongs to a self reveals the fifteen views of what belongs to self. Furthermore, self-grasping of a self reveals the aspect of grasping at a self; self-grasping of what belongs to a self reveals the aspect of grasping at what belongs to a self. Some say: self-grasping of a self reveals craving for a self; self-grasping of what belongs to a self reveals craving for what belongs to a self. Other masters say: self-grasping of a self reveals delusion about a self; self-grasping of what belongs to a self reveals delusion about what belongs to a self.

Others further say: self-grasping of a self reveals the view of a real self with respect to a thing not distinct from oneself; self-grasping of what belongs to a self reveals the view of a real self with respect to a thing distinct from oneself. Among every affliction, there is no affliction other than conceit itself that nonetheless operates in a manner resembling conceit, except for views; it is for this reason that the view-tenets are said to be self-grasping without being conceit.

Is every instance of conceit thereby a state of non-tranquility? Question: why is this treatise composed yet again? Answer: the earlier treatise analyzed only the aspect in which conceit resembles views; it did not yet analyze the aspect in which it resembles every affliction. It is now, in order to analyze this, that the treatise is composed. Is every instance of conceit thereby a state of non-tranquility? Answer: every instance of conceit is a state of non-tranquility, since conceit is the dharma of exalting oneself, relying on oneself, and grasping at rivalry. There is non-tranquility that is not conceit — namely, any other affliction manifest in the present. Thus the World-Honored One says: monks, you should know that one who is agitated is bound by Māra, while one who is unmoved is freed from the evil one. Here, the other afflictions mean views, doubt, ignorance, craving, aversion, the entanglements, and the defilements; being manifest in the present reveals the aspect of non-tranquility. Question: why do only the present afflictions have the aspect of non-tranquility, and not the past or future ones? Answer: the present afflictions obstruct the noble path and the preliminary effort toward the noble path within one's own person, whereas the past and future afflictions do not. Furthermore, the present afflictions are able, within one's own person, to take and to give their fruit, whereas the past and future afflictions are not. Furthermore, the present afflictions are able, within one's own person, to take their outflow-fruit and their ripened-retribution fruit, whereas the past and future afflictions are not. Furthermore, the present afflictions can make one's own person blameworthy, contemptible, and to be shunned, whereas the past and future afflictions cannot. Furthermore, the present afflictions burn one's own person, injure one's own person, and torment one's own person, whereas the past and future afflictions do not. Furthermore, the present afflictions harm oneself and harm others, or harm both at once, whereas the past and future afflictions do not. Furthermore, the present afflictions have the nature of non-tranquility and also the function of non-tranquility, and it is for this reason that they are so spoken of; the past and future afflictions have the nature of non-tranquility but not the function of non-tranquility, and it is for this reason that they are not so spoken of. As for 'one who is agitated is bound by Māra' and the rest: here, the first clause reveals that one who is not tranquil is bound by the Māra of the afflictions; the latter clause reveals that one who is tranquil is freed from the celestial Māra, since only the celestial Māra has an evil nature. Other masters say: here, both clauses reveal the nature of the Māra of the afflictions — since the afflictions harm wholesome dharmas, they are named Māra; and since they give rise to unwholesome karma, they are further named evil. When sentient beings are not tranquil, they are bound by the afflictions; if they are able to attain tranquility by cultivating the antidote, they then attain liberation from the afflictions. Is every instance of karma thereby non-restraint? Answer: this should be explained through four alternatives. There is karma that is not non-restraint — namely, bodily and vocal restraint. There is non-restraint that is not karma — namely, non-restraint of the faculties. There is karma that is also non-restraint — namely, bodily and vocal non-restraint. There is what is neither karma nor non-restraint — namely, restraint of the faculties. Is every instance of karma thereby restraint? Answer: this should be explained through four alternatives. There is karma that is not restraint — namely, bodily and vocal non-restraint. There is restraint that is not karma — namely, restraint of the faculties. There is karma that is also restraint — namely, bodily and vocal restraint. There is what is neither karma nor restraint — namely, non-restraint of the faculties. Question: here, what is the intrinsic nature of restraint of the faculties and non-restraint of the faculties? Some say: restraint of the faculties has mindfulness and clear comprehension as its intrinsic nature,

and non-restraint of the faculties has forgetfulness and lack of clear comprehension as its intrinsic nature. How is this known to be so? Because the sūtra serves as the standard, as the sūtra says —

at that time a certain deity said to a monk: monk, monk, do not let a sore fester. The monk answered: I shall cover it. The deity further asked: the sore has already grown large — with what can you cover it? The monk answered: I shall cover it with mindfulness and clear comprehension. The deity then praised him, saying: excellent, excellent — to cover it in this way is to cover it well. By this it is known that restraint of the faculties has mindfulness and clear comprehension as its intrinsic nature, and that non-restraint of the faculties has forgetfulness and lack of clear comprehension as its intrinsic nature. Question: if so, how can this be reconciled with the sūtra, where it says that, because mindfulness and clear comprehension are fulfilled, restraint of the faculties is thereby able to be fulfilled — how could an intrinsic nature fulfill itself? Answer: mindfulness and clear comprehension have both a causal aspect and a resultant aspect: the causal aspect is spoken of under the name mindfulness and clear comprehension, and the resultant aspect is spoken of under the name restraint; because the cause is fulfilled, the result is thereby brought to completion, and so no fault follows. Some say: restraint of the faculties has heedfulness as its intrinsic nature, and non-restraint of the faculties has heedlessness as its intrinsic nature. Some say: restraint of the faculties has the six constantly-abiding dharmas as its intrinsic nature, and non-restraint of the faculties has the various afflictions arising in dependence on the six faculties as its intrinsic nature. Some say: restraint of the faculties has as its intrinsic nature the wholesome roots of excellent conduct that the faculties have permanently cut off and fully known, and non-restraint of the faculties has as its intrinsic nature the unwholesome roots of afflicted evil conduct that the faculties have not permanently cut off and not fully known — according to this, excellent conduct and evil conduct are taken as the substance of restraint of the faculties and non-restraint of the faculties. Some say: restraint of the faculties has as its intrinsic nature not possessing the not-yet-permanently-cut-off, not-yet-fully-known state, together with possessing the antidote path to it, and non-restraint of the faculties has as its intrinsic nature possessing the not-yet-permanently-cut-off, not-yet-fully-known state, together with not possessing the antidote path to it — according to this, restraint of the faculties and non-restraint of the faculties are both taken to have possession and non-possession as their substance. Some say: restraint of the faculties has undefiled dharmas as its intrinsic nature, and non-restraint of the faculties has defiled dharmas as its intrinsic nature — according to this, restraint of the faculties and non-restraint of the faculties are both taken to have the five aggregates as their intrinsic substance. Long ago, in the Kaśmīra country, in the Nandivardhana monastery, there were two brother arhats, both Dharma-masters, known to the world as the sons of Nandika. They held that restraint of the faculties and non-restraint of the faculties

both have as their intrinsic nature restraint of the faculties and non-restraint of the faculties within the unobscured-neutral formations dissociated from mind — this intrinsic nature is established as truly existing in substance, subsumed within the category of the remaining formations dissociated from mind. Question: if restraint of the faculties and non-restraint of the faculties both have the unobscured-neutral aggregate of formations as their intrinsic nature, what distinguishes them? Answer: this unobscured-neutral aggregate of formations has instances that conform to the wholesome class and instances that conform to the afflicted class; those conforming to the wholesome class are named restraint of the faculties, and those conforming to the afflicted class are named non-restraint of the faculties.

If a thing has not been attained, does it thereby not exist as a possession? And so on, as stated at length. Among the five and ten kinds of thing spoken of before, the treatise here proceeds in terms of a thing of intrinsic nature, in order to put a stop to the position of those who say that possession and non-possession have no real nature, and to reveal that possession and non-possession are truly real. If a thing has not been attained, does it thereby not exist as a possession? Answer: if a thing has not been attained, it does not exist as a possession — that is, the contemplation of foulness, mindfulness of breathing, the threefold meaning of the mindfulness-foundations, the contemplation of the seven excellent stations, warmth, summit, forbearance, the supreme mundane dharma, and the paths of seeing, cultivation, and beyond training — if such a thing has not been attained, it does not exist as a possession. There is a thing that does not exist as a possession without being unattained — namely, what was attained but has since been lost; this refers to the very contemplation of foulness and the rest spoken of above — not unattained, yet not existing as a possession. If a thing exists as a possession, has it thereby been attained? Answer: if a thing exists as a possession, it has been attained — that is, the very contemplation of foulness and the rest spoken of above, attained and not since lost. There is a thing that has been attained yet does not exist as a possession — namely, what was attained but has since been lost; this refers to the very contemplation of foulness and the rest spoken of above, attained and then lost.

Excepting the noble truth of suffering and the dharma-sense-field — and so on, as stated at length. Question: why is this treatise composed? Answer: in order to put a stop to other schools and to reveal one's own position.

That is, some hold that a dharma subsumes only what is other than itself, not its own nature; that the truth of origin is exclusively craving; that the truth of the path is exclusively the eightfold noble path;

or that the dharma-sense-field subsumes every dharma; or that the dharma-sense-field is exclusively non-material; or, further, that there are no past and future time-periods at all; or that the five sense-consciousnesses are exclusively neutral in nature. In order to block these various mistaken attachments, and to reveal the true meaning of how dharma-characteristics correspond to their categories, this treatise is composed.

The word 'excepting' carries two intentions: first, to establish; and second, to set aside. Here, the word 'excepting' is used with the intention to set aside. Excepting the noble truth of suffering and the dharma-sense-field, the remaining dharmas are subsumed under two elements, one sense-field, and one aggregate. Here, the noble truth of suffering means every contaminated dharma, which amounts to fifteen elements,

a portion of three elements, ten sense-fields and a portion of two sense-fields, and a portion of five aggregates. The dharma-sense-field means seven kinds of dharma — namely, the aggregates of perception, feeling, and formations, unmanifest matter, and the three unconditioned dharmas. The remaining dharmas mean the uncontaminated mind. This remaining dharma is therefore subsumed under two elements — the mental element and the mental-consciousness element; one sense-field — the mental sense-field; and one aggregate — the aggregate of consciousness. Excepting the noble truth of origin and the dharma-sense-field is likewise explained the same way, since suffering and origin differ in meaning but not in substance. Excepting the noble truth of cessation and the dharma-sense-field, the remaining dharmas are subsumed under seventeen elements, eleven sense-fields, and two aggregates. Here, the noble truth of cessation means the unconditioned cessation through deliberate discernment, which amounts to a portion of the dharma-element and the dharma-sense-field. The dharma-sense-field means the seven kinds of dharma as explained before. The remaining dharmas mean resistant matter and every mind. This remaining dharma is therefore subsumed under seventeen elements, eleven sense-fields, and two aggregates. Excepting the noble truth of the path and the dharma-sense-field is likewise explained, agreed upon here because the extent subsumed happens to be the same. Yet the noble truth of the path means the uncontaminated conditioned dharma, which amounts to three elements — the mental element, the mental-consciousness element, and the dharma-element; two sense-fields — the mental sense-field and the dharma-sense-field; and a portion of five aggregates. The dharma-sense-field is as explained before. The remaining dharmas mean resistant matter and contaminated mind. This remaining dharma is therefore subsumed under seventeen elements, eleven sense-fields, and two aggregates.

Excepting matter and the dharma-sense-field, the remaining dharmas are subsumed under seven elements, one sense-field, and one aggregate. Here, matter means the four great elements and what is derived from them, which amounts to ten elements, a portion of one element, ten sense-fields and a portion of one sense-field, and one aggregate — the dharma-sense-field is as explained before. The remaining dharmas mean every mind. This remaining dharma is therefore subsumed under seven mental elements, one sense-field, and one aggregate. Excepting the immaterial and the dharma-sense-field, the remaining dharmas are subsumed under ten elements, ten sense-fields, and one aggregate. Here, the immaterial means mind, mental factors, formations dissociated from mind, and the unconditioned, which amounts to seven mental elements, a portion of one element, one sense-field and a portion of one sense-field, and four aggregates excluding the aggregate of matter — the dharma-sense-field is as explained before. The remaining dharmas mean every resistant matter. This remaining dharma is therefore subsumed under ten elements, ten sense-fields, and one aggregate. Excepting what is visible and the dharma-sense-field, the remaining dharmas are subsumed under sixteen elements, ten sense-fields, and two aggregates. Here, what is visible means the domain of the eye, which amounts to one element, one sense-field, and a portion of one aggregate — the dharma-sense-field is as explained before. The remaining dharmas mean invisible resistant matter and every mind. This remaining dharma is therefore subsumed under sixteen elements, excluding the element of visible matter and the dharma-element, and ten sense-fields, excluding the sense-field of visible matter and the dharma-sense-field,

and two aggregates — matter and consciousness. Excepting what is invisible and the dharma-sense-field, the remaining dharmas are subsumed under one element, one sense-field, and one aggregate. Here, what is invisible means every dharma other than the domain of the eye, which amounts to seventeen elements, eleven sense-fields, four aggregates and a portion of one aggregate — the dharma-sense-field is as explained before. The remaining dharmas mean the domain of the eye. This remaining dharma is therefore subsumed under one element, one sense-field, and one aggregate. Excepting what is resistant and the dharma-sense-field,

the remaining dharmas are subsumed under seven elements, one sense-field, and one aggregate. Here, what is resistant means every matter other than unmanifest matter, which amounts to ten elements, ten sense-fields, and a portion of one aggregate — the dharma-sense-field is as explained before. The remaining dharmas mean every mind. This remaining dharma is therefore subsumed under seven mental elements, one sense-field, and one aggregate. Excepting what is non-resistant and the dharma-sense-field, the remaining dharmas are subsumed under ten elements, ten sense-fields, and one aggregate. Here, what is non-resistant means every dharma other than resistant matter, which amounts to eight elements, two sense-fields, four aggregates and a portion of one aggregate — the dharma-sense-field is as explained before. The remaining dharmas mean every resistant matter. This remaining dharma is therefore subsumed under ten elements, ten sense-fields, and one aggregate. Excepting the contaminated and the dharma-sense-field, the remaining dharmas are subsumed under two elements, one sense-field, and one aggregate. Here, the contaminated means the truths of suffering and origin, which amount to fifteen elements, a portion of three elements, ten sense-fields and a portion of two sense-fields, and a portion of five aggregates — the dharma-sense-field is as explained before. The remaining dharmas mean the uncontaminated mind. This remaining dharma is therefore subsumed under two elements, one sense-field, and one aggregate. Excepting the uncontaminated and the dharma-sense-field, the remaining dharmas are subsumed under seventeen elements, eleven sense-fields, and two aggregates. Here, the uncontaminated means the truths of cessation and the path, together with the two unconditioned dharmas — cessation through and not through deliberate discernment — which amount to three elements, two sense-fields, and a portion of five aggregates — the dharma-sense-field is as explained before. The remaining dharmas mean resistant matter and contaminated mind. This remaining dharma is therefore subsumed under seventeen elements, eleven sense-fields, and two aggregates. Excepting the conditioned and the dharma-sense-field — this excepts every dharma, and to ask about the remaining dharmas is an empty argument with nothing to subsume. Here, the conditioned means the truths of suffering, origin, and the path, which amount to seventeen elements, a portion of one element, eleven sense-fields and a portion of one sense-field, and five aggregates — the dharma-sense-field is as explained before. Excepting this, there is no further dharma left to subsume, and it is for this reason that this is called an empty argument with nothing to subsume. Excepting the unconditioned and the dharma-sense-field, the remaining dharmas are subsumed under seventeen elements, eleven sense-fields, and two aggregates. Here, the unconditioned means space and the two kinds of cessation, through and not through deliberate discernment, which amount to a portion of one element and a portion of one sense-field — the dharma-sense-field is as explained before. The remaining dharmas mean resistant matter and every mind. This remaining dharma is therefore subsumed under seventeen elements, eleven sense-fields, and two aggregates. Excepting the past and the dharma-sense-field, the remaining dharmas are subsumed under seventeen elements, eleven sense-fields, and two aggregates. Here, the past means every dharma already arisen and already ceased, which amounts to a portion of eighteen elements, twelve sense-fields, and five aggregates — the dharma-sense-field is as explained before. The remaining dharmas mean future and present resistant matter and mind. This remaining dharma is therefore subsumed under seventeen elements, eleven sense-fields, and two aggregates. Excepting the future, and excepting the present, together with the dharma-sense-field, are likewise explained, since the time differs but the kind subsumed does not. Excepting the wholesome and the dharma-sense-field, the remaining dharmas are subsumed under seventeen elements, eleven sense-fields, and two aggregates. Here, the wholesome means dharmas capable of yielding a desirable fruit and safe and beneficial in their own nature, which amount to ten elements, four sense-fields, and a portion of five aggregates — the dharma-sense-field is as explained before. The remaining dharmas mean unwholesome and neutral resistant matter and mind. This remaining dharma is therefore subsumed under seventeen elements, eleven sense-fields, and two aggregates. Excepting the unwholesome and the dharma-sense-field is likewise explained, since the kind differs but the extent subsumed does not. Excepting the neutral and the dharma-sense-field, the remaining dharmas are subsumed under nine elements, three sense-fields, and two aggregates. Here, the neutral means dharmas that yield neither a desirable nor an undesirable fruit, and are not safe and beneficial in their own nature, which amount to eight elements, a portion of ten elements, eight sense-fields, a portion of four sense-fields, and a portion of five aggregates — the dharma-sense-field is as explained before. The remaining dharmas mean wholesome and unwholesome resistant matter and mind. This remaining dharma is therefore subsumed under nine elements, three sense-fields, and two aggregates. Excepting dharmas bound to the desire realm and the dharma-sense-field, the remaining dharmas are subsumed under thirteen elements, nine sense-fields, and two aggregates. Here, dharmas bound to the desire realm mean those underlain and increased by desire-craving, which amount to four elements, a portion of fourteen elements, two sense-fields, a portion of ten sense-fields, and a portion of five aggregates — the dharma-sense-field is as explained before. The remaining dharmas mean resistant matter bound to the form realm, and mind bound to the form or formless realm, or unbound. This remaining dharma is therefore subsumed under thirteen elements, nine sense-fields, and two aggregates. Excepting dharmas bound to the form realm and the dharma-sense-field, the remaining dharmas are subsumed under seventeen elements, eleven sense-fields, and two aggregates. Here, dharmas bound to the form realm mean those underlain and increased by form-craving, which amount to fourteen elements, ten sense-fields, and a portion of five aggregates — the dharma-sense-field is as explained before. The remaining dharmas mean resistant matter bound to the desire realm, and mind bound to the desire or formless realm, or unbound. This remaining dharma is therefore subsumed under seventeen elements, eleven sense-fields, and two aggregates. Dharmas bound to the formless realm, dharmas of the trainee, and dharmas beyond training, together with the dharma-sense-field, are likewise explained, since the number subsumed happens to be the same in each case. Excepting what is neither trainee nor beyond training, and the dharma-sense-field, the remaining dharmas are subsumed under two elements, one sense-field, and one aggregate. Here, what is neither trainee nor beyond training means every contaminated and unconditioned dharma, which amounts to fifteen elements, a portion of three elements, ten sense-fields, a portion of two sense-fields, and a portion of five aggregates — the dharma-sense-field is as explained before. The remaining dharmas mean the uncontaminated mind. This remaining dharma is therefore subsumed under two elements, one sense-field, and one aggregate. Excepting what is abandoned by seeing and the dharma-sense-field, the remaining dharmas are subsumed under seventeen elements, eleven sense-fields, and two aggregates. Here, what is abandoned by seeing means what is countered by forbearance, which amounts to three elements, two sense-fields, and a portion of four aggregates — the dharma-sense-field is as explained before. The remaining dharmas mean every resistant matter, and mind abandoned by cultivation or not to be abandoned at all. This remaining dharma is therefore subsumed under seventeen elements, eleven sense-fields, and two aggregates. Excepting what is abandoned by cultivation and the dharma-sense-field, the remaining dharmas are subsumed under two elements, one sense-field, and one aggregate. Here, what is abandoned by cultivation means what is countered by cognition, which amounts to fifteen elements, a portion of three elements, ten sense-fields, a portion of two sense-fields, and a portion of five aggregates — the dharma-sense-field is as explained before. The remaining dharmas mean mind abandoned by seeing or not to be abandoned at all. This remaining dharma is therefore subsumed under two elements, one sense-field, and one aggregate. Excepting what is not to be abandoned at all and the dharma-sense-field, the remaining dharmas are subsumed under seventeen elements, eleven sense-fields, and two aggregates. Here, what is not to be abandoned at all means every uncontaminated dharma, which amounts to three elements, two sense-fields, and a portion of five aggregates — the dharma-sense-field is as explained before. The remaining dharmas mean every resistant matter and contaminated mind. This remaining dharma is therefore subsumed under seventeen elements, eleven sense-fields, and two aggregates.

Excepting what has already arisen, and dharmas certain not to arise, the remaining dharmas are subsumed under eighteen elements, twelve sense-fields, and five aggregates. Here, what has already arisen means the past and the present, which amounts to a portion of eighteen elements, twelve sense-fields, and five aggregates. Dharmas certain not to arise mean the past and present dharmas, together with future dharmas certain never to arise, as well as the unconditioned — since it has already arisen in the sense of being permanently established, since it has attained non-arising, and since it is without arising to begin with, it is determined never to arise; this too amounts to a portion of eighteen elements, twelve sense-fields, and five

aggregates. The remaining dharmas mean dharmas presently arising and dharmas capable of arising. Here, what has not yet arisen means future dharmas and the unconditioned, which amounts to a portion of eighteen elements, twelve sense-fields, and five aggregates. Dharmas certain not to arise are as explained before. Excepting these, there is no further dharma left to subsume, and it is for this reason that this is called an empty argument with nothing to subsume. Excepting matter, together with dharmas certain not to arise, the remaining dharmas are subsumed under eight elements, two sense-fields, and four aggregates. Here, matter and dharmas certain not to arise are as explained before. The remaining dharmas mean presently arising and capable-of-arising mind, mental factors, and formations dissociated from mind. This remaining dharma is therefore subsumed under eight elements, two sense-fields, and four aggregates. Excepting the immaterial, together with dharmas certain not to arise, the remaining dharmas are subsumed under eleven elements, eleven sense-fields, and one aggregate. Here, the immaterial and dharmas certain not to arise are as explained before. The remaining dharmas mean presently arising and capable-of-arising material dharmas. This remaining dharma is therefore subsumed under eleven elements, eleven sense-fields, and one aggregate. Excepting what is visible, together with dharmas certain not to arise, the remaining dharmas are subsumed under seventeen elements, eleven sense-fields, and five aggregates. Here, what is visible and dharmas certain not to arise are as explained before. The remaining dharmas mean presently arising and capable-of-arising invisible dharmas. This remaining dharma is therefore subsumed under seventeen elements, eleven sense-fields, and five aggregates. Excepting what is invisible, together with dharmas certain not to arise, the remaining dharmas are subsumed under one element, one sense-field, and one aggregate. Here, what is invisible and dharmas certain not to arise are as explained before. The remaining dharmas mean presently arising and capable-of-arising visible matter. This remaining dharma is therefore subsumed under one element, one sense-field, and one aggregate. Excepting what is resistant, together with dharmas certain not to arise, the remaining dharmas are subsumed under eight elements, two sense-fields, and five aggregates. Here, what is resistant and dharmas certain not to arise are as explained before. The remaining dharmas mean presently arising and capable-of-arising non-resistant dharmas. This remaining dharma is therefore subsumed under eight elements, two sense-fields, and five aggregates. Excepting what is non-resistant, together with dharmas certain not to arise, the remaining dharmas are subsumed under ten elements, ten sense-fields, and one aggregate. Here, what is non-resistant and dharmas certain not to arise are as explained before. The remaining dharmas mean presently arising and capable-of-arising resistant matter. This remaining dharma is therefore subsumed under ten elements, ten sense-fields, and one aggregate. Excepting the contaminated, together with dharmas certain not to arise, the remaining dharmas are subsumed under three elements, two sense-fields, and five aggregates. Here, the contaminated and dharmas certain not to arise are as explained before. The remaining dharmas mean presently arising and capable-of-arising uncontaminated dharmas. This remaining dharma is therefore subsumed under three elements, two sense-fields, and five aggregates. Excepting the uncontaminated, together with dharmas certain not to arise, the remaining dharmas are subsumed under eighteen elements, twelve sense-fields, and five aggregates.

Here, the uncontaminated and dharmas certain not to arise are as explained before. The remaining dharmas mean presently arising and capable-of-arising contaminated dharmas. This remaining dharma is therefore subsumed under eighteen elements, twelve sense-fields, and five aggregates. Excepting the conditioned, together with dharmas certain not to arise — this excepts every dharma, and to ask about the remaining dharmas is an empty argument with nothing to subsume. Here, the conditioned and dharmas certain not to arise are as explained before. Excepting these, there is no further dharma left to subsume.

It is for this reason that this is called an empty argument with nothing to subsume. Excepting the unconditioned, together with dharmas certain not to arise, the remaining dharmas are subsumed under eighteen elements, twelve sense-fields, and five aggregates. Here, the unconditioned and dharmas certain not to arise are as explained before. The remaining dharmas mean presently arising and capable-of-arising conditioned dharmas. This remaining dharma is therefore subsumed under eighteen elements, twelve sense-fields, and five aggregates. Excepting the past, and excepting the present, together with dharmas certain not to arise, are likewise explained.

Here, the remaining dharmas in both cases mean presently arising and capable-of-arising conditioned dharmas. This remaining dharma is therefore subsumed under eighteen elements, twelve sense-fields, and five aggregates in every case. Excepting the future, together with dharmas certain not to arise — this excepts every dharma, and to ask about the remaining dharmas is an empty argument with nothing to subsume. Here, the future and dharmas certain not to arise together subsume every conditioned and unconditioned dharma. Excepting these, there is no further dharma left to subsume, and it is for this reason that this is called an empty argument with nothing to subsume. Excepting the wholesome, together with dharmas certain not to arise, the remaining dharmas are subsumed under eighteen elements, twelve sense-fields, and five aggregates. Here, the wholesome and dharmas certain not to arise are as explained before. The remaining dharmas mean presently arising and capable-of-arising unwholesome and neutral dharmas. This remaining dharma is therefore subsumed under eighteen elements, twelve sense-fields, and five aggregates. Excepting the unwholesome, together with dharmas certain not to arise, is likewise explained, since what is subsumed under the remaining dharmas happens to be the same. Excepting the neutral, together with dharmas certain not to arise, the remaining dharmas are subsumed under ten elements, four sense-fields, and five aggregates. Here, the neutral and dharmas certain not to arise are as explained before. The remaining dharmas mean presently arising and capable-of-arising wholesome and unwholesome dharmas. This remaining dharma is therefore subsumed under ten elements, four sense-fields, and five aggregates. Excepting dharmas bound to the desire realm, together with dharmas certain not to arise, the remaining dharmas are subsumed under fourteen elements, ten sense-fields, and five aggregates. Here, dharmas bound to the desire realm and dharmas certain not to arise are as explained before. The remaining dharmas mean presently arising and capable-of-arising dharmas bound to the form or formless realm, or unbound. This remaining dharma is therefore subsumed under fourteen elements, ten sense-fields, and five aggregates. Excepting dharmas bound to the form realm, together with dharmas certain not to arise, the remaining dharmas are subsumed under eighteen elements, twelve sense-fields, and five aggregates. Here, dharmas bound to the form realm and dharmas certain not to arise are as explained before. The remaining dharmas mean presently arising and capable-of-arising dharmas bound to the desire or formless realm, or unbound. This remaining dharma is therefore subsumed under eighteen elements, twelve sense-fields, and five aggregates. Excepting dharmas bound to the formless realm, dharmas of the trainee, and dharmas beyond training, together with dharmas certain not to arise, are likewise explained, since the number subsumed under the remaining dharmas happens to be the same in each case. Excepting what is neither trainee nor beyond training, together with dharmas certain not to arise, the remaining dharmas are subsumed under three elements, two sense-fields, and five aggregates. Here, what is neither trainee nor beyond training, and dharmas certain not to arise, are as explained before. The remaining dharmas mean presently arising and capable-of-arising dharmas of the trainee and beyond training. This remaining dharma is therefore subsumed under three elements, two sense-fields, and five aggregates.

Excepting what is abandoned by seeing, together with dharmas certain not to arise, the remaining dharmas are subsumed under eighteen elements, twelve sense-fields, and five aggregates. Here, what is abandoned by seeing and dharmas certain not to arise are as explained before. The remaining dharmas mean presently arising and capable-of-arising dharmas abandoned by cultivation or not to be abandoned at all. This remaining dharma is therefore subsumed under eighteen elements, twelve sense-fields, and five aggregates. Excepting what is abandoned by cultivation, together with dharmas certain not to arise, the remaining dharmas are subsumed under three elements, two sense-fields, and five aggregates.

Here, what is abandoned by cultivation, and dharmas certain not to arise, are as explained before. The remaining dharmas mean presently arising and capable-of-arising dharmas abandoned by seeing or not to be abandoned at all.

This remaining dharma is therefore subsumed under three elements, two sense-fields, and five aggregates. Excepting what is not to be abandoned at all, together with dharmas certain not to arise, the remaining dharmas are subsumed under eighteen elements, twelve sense-fields, and five aggregates. Here, what is not to be abandoned at all, and dharmas certain not to arise, are as explained before. The remaining dharmas mean presently arising and capable-of-arising dharmas abandoned by seeing or by cultivation. This remaining dharma is therefore subsumed under eighteen elements, twelve sense-fields, and five aggregates.

Is there a single element, a single sense-field, and a single aggregate that subsumes every dharma? Answer: there is. The single element is the dharma-element; the single sense-field is the mental sense-field;

and the single aggregate is the aggregate of matter. In this way, every dharma is thereby subsumed entirely. Why is this? Every dharma does not exceed five kinds of thing — namely, matter, mind, mental factors, formations dissociated from mind, and the unconditioned. The aggregate of matter subsumes matter; the mental sense-field subsumes mind; the dharma-sense-field subsumes the rest — it is for this reason that every dharma is subsumed. Furthermore, every dharma does not exceed the eighteen elements: among these, the aggregate of matter subsumes the ten material elements, the mental sense-field subsumes the seven mental elements, and the dharma-element subsumes the dharma-element — it is for this reason that every dharma is subsumed. Furthermore, every dharma enters entirely within the aggregates, elements, and sense-fields, and these three mutually subsume one another in turn — that is, the aggregate of matter subsumes the ten material elements, the ten material sense-fields, and a portion of the dharma-element and dharma-sense-field; the mental sense-field subsumes the seven mental elements; the aggregate of consciousness and the dharma-element subsume the dharma-sense-field, the aggregates of feeling, perception, and formations, and a portion of the aggregate of matter — it is for this reason that these three subsume every dharma.