The Five Aggregates

Now, since a monk endowed with a firmer development of concentration, achieved with the benefit of the direct knowledges as already described, is meant by the phrase "a man, grounded in virtue and wise, should develop mind and wisdom" — herein, the concentration indicated under the heading of "mind" has now been developed in every respect. Wisdom is to be developed next. Because it was taught there with such extreme brevity, it is not easy even to understand, let alone to develop. Therefore, in order to show its detail and its method of development, the following is the task at hand: what is wisdom, in what sense is it "wisdom," what are its characteristic, function, manifestation, and proximate cause, how many kinds of wisdom are there, how should it be developed, and what is the benefit of developing wisdom?

Here is the answer. "What is wisdom?" Wisdom is manifold, of various kinds. An answer that set out to describe all of it would fail to accomplish the intended purpose, and would only lead to further distraction. Therefore, we speak here with reference only to what is intended: insight-knowledge associated with a wholesome mind is wisdom.

"In what sense is it wisdom?" It is wisdom in the sense of knowing thoroughly. What is this "knowing thoroughly"? It is knowing in a variety of ways, distinguished by the mode of perceiving and of cognizing. For although perception, consciousness, and wisdom share the state of knowing, perception is merely the perceiving of an object as "blue" or "yellow" — it is unable to bring about the penetration of its characteristic as "impermanent, suffering, not-self." Consciousness knows the object as "blue" or "yellow," and does bring about the penetration of its characteristic, but, however far it strains, it is unable to bring about the manifestation of the path. Wisdom, in the manner already stated, both knows the object and brings about the penetration of its characteristic, and, straining further still, brings about the manifestation of the path as well.

For just as, when a pile of coins is placed on a money-changer's counter, and three people — an unlettered child, an ordinary villager, and a money-changer — look at it: the unlettered child knows only the coins' varied, elaborate, long, square, or round shape, but does not know, "this is deemed a treasure, for people's use and enjoyment." The ordinary villager knows their varied, elaborate shape, and also that, "this is deemed a treasure, for people's use and enjoyment" — but does not know this further distinction: "this one is genuine, this one is counterfeit, this one is half-alloyed." The money-changer knows all of these ways, and, knowing, knows by looking at the coin, by hearing the sound when it is struck, by smelling it, by tasting it, by holding it in the hand — and knows, "it was made in such-and-such a village, market-town, city, mountain, or riverbank," and even, "it was made by such-and-such a craftsman" — exactly so should this matter be understood.

For perception is like the unlettered child's seeing of the coin, since it grasps only the mere manner of the object's appearing by way of blue and the like. Consciousness is like the villager's seeing of the coin, since it grasps the mode of the object by way of blue and the like, and, further still, brings about the penetration of its characteristic. Wisdom is like the money-changer's seeing of the coin, since, having grasped the mode of the object by way of blue and the like, and having brought about the penetration of its characteristic, it brings about, further still, the manifestation of the path. Therefore, this knowing in a variety of ways, distinguished by the mode of perceiving and of cognizing, should be understood as this "knowing thoroughly." It is with reference to this that it was said, "it is wisdom in the sense of knowing thoroughly."

But this wisdom does not occur, absolutely, wherever perception and consciousness occur. When it does occur, however, it is so inseparable from those states that, on account of the impossibility of separating them out and saying, "this is perception, this is consciousness, this is wisdom," it is subtle and hard to see. Hence the Venerable Nāgasena said, "a difficult thing, great king, was done by the Blessed One." "What difficult thing, venerable Nāgasena, was done by the Blessed One?" "A difficult thing, great king, was done by the Blessed One, in that he declared the determination of the formless mental and mind-associated states occurring with respect to a single object: 'this is contact, this is feeling, this is perception, this is volition, this is consciousness.'"

"What are its characteristic, function, manifestation, and proximate cause?" Herein, wisdom has the characteristic of penetrating the true nature of things. Its function is to destroy the darkness of delusion that conceals the true nature of things. It is manifested as non-confusion. But since it is said, "one who is concentrated knows and sees things as they really are," its proximate cause is concentration.

"How many kinds of wisdom are there?" By its characteristic of penetrating the true nature of things, it is, firstly, of a single kind. By way of the mundane and the supramundane, it is of two kinds. Likewise by way of being associated with the taints or otherwise, by way of delimiting name and form, by way of being accompanied by joy or equanimity, and by way of the "seeing" and "developing" stages. It is of three kinds by way of being born of thinking, of learning, or of development. Likewise by way of taking a limited, exalted, or measureless object, by way of skill in gain, in loss, and in means, and by way of an internal, external, or both internal-and-external orientation. It is of four kinds by way of knowledge with respect to the four truths, and by way of the four kinds of analytical knowledge.

Herein, the single-kind division is self-evident. In the two-fold division: that associated with the mundane path is mundane; that associated with the supramundane path is supramundane. Thus it is of two kinds by way of the mundane and the supramundane.

In the second pair: that which is itself an object of the taints is "with taints"; that which is not is "without taints." In meaning, this is the same as the mundane-supramundane pair. That associated with the taints is "with taints"; that dissociated from them is "without taints" — the same method applies throughout. Thus it is of two kinds by way of being with or without taints.

In the third pair: the wisdom that delimits the four formless aggregates, for one wishing to begin insight, is "wisdom delimiting name." The wisdom that delimits the form aggregate is "wisdom delimiting form." Thus it is of two kinds by way of delimiting name and form.

In the fourth pair: the wisdom in the two sense-sphere wholesome minds, and in the sixteen path-minds pertaining to the fourfold-jhāna method, is "accompanied by joy." The wisdom in the two sense-sphere wholesome minds, and in the four path-minds pertaining to the fifth jhāna, is "accompanied by equanimity." Thus it is of two kinds by way of being accompanied by joy or by equanimity.

In the fifth pair: the wisdom of the first path is the "seeing" stage. The wisdom of the remaining three paths is the "developing" stage. Thus it is of two kinds by way of the seeing and developing stages.

Among the triads, in the first: wisdom gained without hearing it from another, being accomplished by one's own reflection, is "born of thinking." Wisdom gained by hearing it from another, being accomplished by way of learning, is "born of learning." Wisdom accomplished, in either case, by way of development and reaching absorption is "born of development." For it was said: "herein, what is wisdom born of thinking? With respect to fields of work or crafts undertaken through effort, or fields of specialized knowledge undertaken through effort, or with respect to the ownership of one's deeds, or in conformity with the truths — 'form is impermanent,' or 'feeling ... perception ... formations ... consciousness is impermanent' — whatever conforming acceptance, view, liking, opinion, reflective preference, or approval of that kind one gains without having heard it from another, this is called wisdom born of thinking ... having heard it, this is called wisdom born of learning. All the wisdom of one who has attained absorption is wisdom born of development." Thus it is of three kinds by way of being born of thinking, of learning, or of development.

In the second triad: wisdom occurring with respect to sense-sphere phenomena has a limited object. That occurring with respect to fine-material and immaterial-sphere phenomena has an exalted object — this is mundane insight. That occurring with respect to Nibbāna has a measureless object — this is supramundane insight. Thus it is of three kinds by way of a limited, exalted, or measureless object.

In the third triad: "gain" means increase, and this is of two kinds — by the removal of harm and by the arising of benefit. Skill in that is "skill in gain." As it is said: "herein, what is skill in gain? For one attending to these things, unarisen unwholesome states do not arise, and arisen unwholesome states are abandoned; or, for one attending to these things, unarisen wholesome states arise, and arisen wholesome states proceed to growth, fullness, development, and completion — whatever wisdom, discernment ... non-delusion, investigation of states, right view there is with respect to this, this is called skill in gain."

"Loss," on the other hand, means decrease, and this too is of two kinds — by the removal of benefit and by the arising of harm. Skill in that is "skill in loss." As it is said: "herein, what is skill in loss? For one attending to these things, unarisen wholesome states do not arise" and so on.

But in every case, the situational skill that occurs, at that very moment, with respect to the means that bring about this or that particular state, is called "skill in means." As it is said: "all wisdom that serves as a means there is skill in means." Thus it is of three kinds by way of skill in gain, in loss, and in means.

In the fourth triad: insight-wisdom begun by taking hold of one's own aggregates has an internal orientation. That begun by taking hold of another's aggregates, or external form not bound up with a faculty, has an external orientation. That begun by taking hold of both has an internal-and-external orientation. Thus it is of three kinds by way of an internal, external, or internal-and-external orientation.

Among the tetrads, in the first: knowledge occurring with respect to the truth of suffering is "knowledge of suffering." Knowledge occurring with respect to the origin of suffering is "knowledge of the origin of suffering." Knowledge occurring with respect to the cessation of suffering is "knowledge of the cessation of suffering." Knowledge occurring with respect to the path leading to the cessation of suffering is "knowledge of the path leading to the cessation of suffering." Thus it is of four kinds by way of knowledge with respect to the four truths.

In the second tetrad: the four analytical knowledges are the four knowledges reaching their own distinct classification with respect to meaning and the rest. For it was said: "knowledge with respect to meaning is analytical knowledge of meaning. Knowledge with respect to the underlying condition is analytical knowledge of the underlying condition. Knowledge with respect to the correct linguistic expression of that meaning and that condition is analytical knowledge of language. Knowledge with respect to those very knowledges is analytical knowledge of ready wit."

Herein, "meaning," in brief, is a term for effect. For since an effect is reached, attained, arrived at, in accordance with its cause, it is called "meaning." By way of classification, however, these five things should be understood as "meaning": whatever arises from a condition, Nibbāna, the sense of what is spoken, resultant fruit, and functional consciousness. The knowledge that reaches its own distinct classification with respect to that meaning, for one reviewing that meaning, is analytical knowledge of meaning. "The underlying condition," too, in brief, is a term for a cause. For since a cause establishes, causes to occur, or enables the attainment of this or that effect, it is called "the underlying condition." By way of classification, however, these five things should be understood as "the underlying condition": any cause that produces a fruit, the noble path, speech, and both wholesome and unwholesome kamma. The knowledge that reaches its own distinct classification with respect to that underlying condition, for one reviewing it, is analytical knowledge of the underlying condition.

For this very meaning is shown, analyzed, in the Abhidhamma thus: "knowledge with respect to suffering is analytical knowledge of meaning. Knowledge with respect to the origin of suffering is analytical knowledge of the underlying condition. Knowledge with respect to a cause is analytical knowledge of the underlying condition. Knowledge with respect to the fruit of a cause is analytical knowledge of meaning ... knowledge with respect to aging-and-death is analytical knowledge of meaning. Knowledge with respect to the origin of aging-and-death is analytical knowledge of the underlying condition ... knowledge with respect to the cessation of formations is analytical knowledge of meaning. Knowledge with respect to the path leading to the cessation of formations is analytical knowledge of the underlying condition. Here, a monk knows the teaching — the discourses, the mixed prose-and-verse ... the questions-and-answers. This is called analytical knowledge of the underlying condition. He knows the meaning of each of these various utterances: 'this is the meaning of this utterance, this is the meaning of that utterance.' This is called analytical knowledge of meaning," and so on.

"Knowledge with respect to the correct linguistic expression of that meaning and condition" is the invariant, natural linguistic usage with respect to that meaning and that condition. Upon merely hearing that expression, that speech, that utterance pronounced, the knowledge that reaches its own distinct classification with respect to that natural, so-called grammatically-correct expression — the Māgadhī root-language of all beings — recognizing, "this is natural correct usage, this is not natural correct usage," is analytical knowledge of language. For one who has attained analytical knowledge of language, upon merely hearing an expression such as "phasso, vedanā" ("contact, feeling"), knows, "this is natural correct usage" — but upon hearing something like "phassā vedano," knows, "this is not natural correct usage."

"Knowledge with respect to those very knowledges": the knowledge that, everywhere, takes knowledge itself as its object, for one reviewing it, is knowledge with knowledge as its object; or, the knowledge that ranges in detail over the aforementioned three knowledges, by way of its own proper domain and function, is analytical knowledge of ready wit. This is the meaning.

All four of these analytical knowledges reach their distinct classification in two stages: the stage of the trainee and the stage of the one beyond training. Herein, in the chief disciples and the great disciples, they reach their classification at the stage beyond training. In such figures as Elder Ānanda, the householder Citta, the lay devotee Dhammika, the householder Upāli, and the laywoman Khujjuttarā, they reach it at the stage of the trainee. And, reaching their classification at these two stages, they become clear by these five means: attainment, mastery of the texts, hearing, thorough questioning, and prior practice.

Herein, "attainment" means the reaching of Arahantship. "Mastery of the texts" means the learning of the Buddha's word. "Hearing" means listening to the Dhamma with respectful attention. "Thorough questioning" means discussion determining the meaning of difficult points and passages in the canonical text and its commentaries. "Prior practice" means the pursuit of insight, through a going-forth-and-returning in the dispensations of former Buddhas, all the way up to conformity-knowledge and the neighborhood of change-of-lineage.

Others say: "prior practice, broad learning, and regional dialect, and textual mastery; thorough questioning, attainment, and likewise reliance on a teacher; and good friendship as well — these are the conditions for analytical knowledge."

Herein, "prior practice" is as already stated. "Broad learning" means proficiency in this or that treatise and craft. "Regional dialect" means proficiency in the conventional usage of the hundred-odd languages — and, in particular, skill in the Māgadhī language. "Textual mastery" means the learning of the Buddha's word, down to as little as a single chapter of similes. "Thorough questioning" means asking about the determination of the meaning even of a single verse. "Attainment" means stream-entry, and so on, up to Arahantship. "Reliance on a teacher" means dwelling in the presence of teachers abundant in learning and ready wit. "Good friendship" means the acquisition of friends of that same kind.

Herein, Buddhas and Paccekabuddhas attain analytical knowledge in dependence on prior practice and attainment alone. Disciples attain it through all of these causes together. And there is no separate pursuit of a meditation subject dedicated specifically to the attainment of analytical knowledge. For trainees, the attainment of analytical knowledge comes only at the release of a trainee's fruit; for those beyond training, only at the release of the fruit of one beyond training. For just as the Tathāgatas' ten powers, so too the analytical knowledges of the noble ones are accomplished only through the noble fruit itself. It is with reference to these analytical knowledges that it was said, "it is of four kinds by way of the four kinds of analytical knowledge."

"How should it be developed?" Herein, since the states classified as aggregates, sense bases, elements, faculties, truths, and dependent origination are the "ground" for this wisdom; the two purifications, of virtue and of mind, are its "root"; and the five purifications — of view, of overcoming doubt, of knowledge and vision of what is and is not the path, of knowledge and vision of the way, and of knowledge and vision — are its "body." Therefore, it should be developed by one who, having gained familiarity through learning and inquiry with respect to those states that form the ground, and having perfected the two purifications that form the root, then goes on to perfect the five purifications that form the body. This is the summary here.

But here is the detail. As for what was said, "the states classified as aggregates, sense bases, elements, faculties, truths, and dependent origination are the ground" — herein, "aggregates" means the five aggregates: the aggregate of form, the aggregate of feeling, the aggregate of perception, the aggregate of formations, and the aggregate of consciousness.

Herein, whatever thing has the characteristic of being deformed by cold and the like — all of that, taken together, should be understood as the form aggregate. This, although of one kind by its characteristic of being deformed, is of two kinds by the division into great-element form and derived form. Herein, great-element form is fourfold: the earth-element, the water-element, the fire-element, the wind-element. Their characteristics, functions, and manifestations were stated in the section on determining the four elements. As for proximate cause, all of them have the remaining three elements as proximate cause.

Derived form is of twenty-four kinds: the eye, the ear, the nose, the tongue, the body, visible form, sound, smell, taste, the female faculty, the male faculty, the life faculty, the heart-basis, bodily intimation, verbal intimation, the space-element, buoyancy of form, malleability of form, wieldiness of form, growth of form, continuity of form, aging of form, and impermanence of form, and physical nutriment.

Herein, the eye has the characteristic of the sensitivity of the elements fit to be struck by visible form, or the characteristic of element-produced sensitivity originating from kamma born of the desire to see. Its function is to draw in visible forms. It is manifested as the support of eye-consciousness. Its proximate cause is element-produced matter born of kamma originating in the desire to see. In the same way: the ear has the characteristic of sensitivity fit to be struck by sound... the nose, sensitivity fit to be struck by smell... the tongue, sensitivity fit to be struck by taste... the body has the characteristic of the sensitivity of the elements fit to be struck by the tangible, or element-produced sensitivity originating from kamma born of the desire to touch. Its function is to draw in tangible objects. It is manifested as the support of body-consciousness. Its proximate cause is element-produced matter born of kamma originating in the desire to touch.

Now, some say: "the eye is the sensitivity of elements in which fire predominates; the ear, nose, and tongue are the sensitivities of elements in which wind, earth, and water respectively predominate; the body is the sensitivity of all of them." Others say: "the eye is the sensitivity of elements in which fire predominates; the ear, nose, tongue, and body are the sensitivities of elements in which cavity-wind, water, and earth predominate." They should be told, "bring the canonical text." Assuredly, they will not find any such text. Some, however, show as their reason: "because color, and the rest, are supported by the qualities of fire and the other elements." They should be told: "but who says that color and the rest are qualities of fire and the other elements in the first place? For among elements that occur inseparably, it is not possible to say, 'this is this one's quality, this is that one's quality.'" Since neither of these positions holds, this special theorizing about the supporting elements should be abandoned; rather, it should be accepted that "just as, even without any real difference, the color, taste, and so forth of the elements within a single, undifferentiated cluster are dissimilar to one another, so too the eye's sensitivity and the rest occur even without there being any special differentiating cause elsewhere."

What, then, is it that is not shared in common among them? Kamma alone is their differentiating cause. Therefore, their difference is due to a difference in kamma, not to a difference in the elements. For where there is a difference in the elements, sensitivity itself does not even arise — sensitivity belongs to what is uniform, not to what is non-uniform: so say the ancient teachers.

And among these, thus differentiated by a difference in kamma, the eye and the ear grasp an object that has not reached them, since they are the cause of consciousness only with respect to an object not in contact with their own support. The nose, tongue, and body grasp an object that has reached them, both by way of their support and by themselves, since they are the cause of consciousness only with respect to an object that has come into contact with their own support.

Here, the eye that is spoken of in the world as adorned with dark lashes, marked with black and white circles, resembling a blue lotus petal — that is one thing. But within that composite eye, encircled by its white ring, in the middle of the black circle, at that spot facing directly forward where the body's own shape naturally arises, spread out across seven layers, just as oil poured on cotton spreads through seven layers of cotton wadding — there the actual eye-sensitivity stands, aided by the four elements performing the functions of supporting, binding, maturing, and stimulating, just as a royal prince is aided by four attending nurses performing the functions of carrying, bathing, adorning, and fanning him; sustained by season, mind, and food; maintained by the life faculty; surrounded by color, smell, taste, and the rest; and, minute in size as the head of a louse, accomplishing, as is proper, the role of physical basis and door for eye-consciousness and the states associated with it. This was said by the General of the Dhamma: "that eye-sensitivity by which one sees forms is minute and subtle, comparable to a louse's head."

Within the composite ear-cavity, in that region shaped like a finger-ring wrapped in fine, tawny hairs, the ear-sensitivity stands, aided by the elements in the manner already described, sustained by season, mind, and food, maintained by the life faculty, surrounded by color and the rest, accomplishing, as is proper, the role of physical basis and door for ear-consciousness and the states associated with it.

Within the composite nasal cavity, in the region shaped like a goat's hoof, the nose-sensitivity, aided, sustained, and surrounded in the manner already described, stands, accomplishing, as is proper, the role of physical basis and door for nose-consciousness and the states associated with it.

In the region above the middle of the composite tongue, shaped like the tip of a lotus petal, the tongue-sensitivity, aided, sustained, and surrounded in the manner already described, stands, accomplishing, as is proper, the role of physical basis and door for tongue-consciousness and the states associated with it.

But wherever, in this body, there is what is called clung-to matter, everywhere the body-sensitivity, like oil soaked into a cotton swab, stands, aided, sustained, and surrounded in the manner already described, accomplishing, as is proper, the role of physical basis and door for body-consciousness and the states associated with it.

And these — the eye and the rest — should be understood as inclined toward their own respective domains, just as a snake is inclined toward an anthill, water toward a hollow, a village toward what is level ground, and a charnel-ground toward what is uninhabited — or as a snake, a crocodile, a bird, a dog, and a jackal are each inclined toward their own respective domains.

Among the remaining kinds of derived form: visible form has the characteristic of striking against the eye. Its function is to be the domain of eye-consciousness. It is manifested as that very domain. Its proximate cause is the four great elements. Just as this is so, so too for all the derived forms — where there is a distinctive point, we shall state it there. This visible form is of many kinds, by way of blue, yellow, and the like.

Sound has the characteristic of striking against the ear. Its function is to be the domain of ear-consciousness. It is manifested as that very domain. It is of many kinds, by way of drum-sound, tabor-sound, and the like.

Smell has the characteristic of striking against the nose. Its function is to be the domain of nose-consciousness. It is manifested as that very domain. It is of many kinds, by way of root-smell, heartwood-smell, and the like.

Taste has the characteristic of striking against the tongue. Its function is to be the domain of tongue-consciousness. It is manifested as that very domain. It is of many kinds, by way of root-taste, trunk-taste, and the like.

The femininity faculty has the characteristic of the state of being female. Its function is to proclaim, "this is a woman." It is manifested as the cause of the feminine mark, sign, occupation, and demeanor. The masculinity faculty has the characteristic of the state of being male. Its function is to proclaim, "this is a man." It is manifested as the cause of the masculine mark, sign, occupation, and demeanor. Both of these, like body-sensitivity, pervade the entire body — yet it does not follow, as it does with body-sensitivity, that they could be said to occupy this location or not occupy that one; nor, unlike visible form, taste, and the rest, is there any intermixture between the two.

The life faculty has the characteristic of maintaining co-arisen matter. Its function is to make that matter occur. It is manifested as the establishing of that same matter. Its proximate cause is the material elements that are to be sustained by it. And although its characteristic of maintaining and the rest are present in it, it maintains those co-arisen material states only at the moment they exist — just as water maintains lotuses and the like. It maintains states, each as they arise from their own proper conditions, just as a nurse maintains a child. It occurs solely in connection with the very states it has itself set in motion, like a helmsman. It does not continue on beyond the moment of dissolution, since neither it nor the things it is to set in motion any longer exist. It does not establish anything at the moment of dissolution, since it is itself breaking up at that very time — like the oil in a lamp-wick, itself being used up, maintaining the lamp's flame. Yet it is not devoid of the power to maintain, to set in motion, and to establish, since it accomplishes each of these at its own proper moment, as already described — this should be understood.

The heart-basis has the characteristic of being the support for the mind-element and the mind-consciousness-element. Its function is to bear up those very elements. It is manifested as the carrying of them. Depending on the blood of the kind already described in the treatment of mindfulness of the body, aided by the elements performing such functions as supporting, sustained by season, mind, and food, maintained by the life faculty, it stands, accomplishing the role of physical basis for the mind-element, the mind-consciousness-element, and the states associated with them.

Bodily intimation is the specific alteration that is the condition for the stiffening, sustaining, and movement of co-arisen matter by the mind-originated wind-element that sets in motion such acts as stepping forward. Its function is to make one's intention known. It is manifested as the cause of bodily movement. Its proximate cause is the mind-originated wind-element. It is called "bodily intimation" because it is the cause of making one's intention known through bodily movement, and because it is itself to be known by means of that very body, by way of that bodily movement. And it should be understood that, by means of it, such acts as stepping forward occur through the movement of the season-born and other matter that is connected to the mind-born matter that has been set in motion.

Verbal intimation is the specific alteration that is the condition for the striking of clung-to matter by the mind-originated earth-element that sets in motion the utterance of speech. Its function is to make one's intention known. It is manifested as the cause of vocal sound. Its proximate cause is the mind-originated earth-element. It is called "verbal intimation" because it is the cause of making one's intention known through vocal sound, and because it is itself to be known by means of that very speech, by way of that vocal sound. For just as, in a forest, seeing a raised sign such as a bound bundle of reeds marking water, one knows, "there is water here," so too, by grasping bodily movement and vocal sound, both bodily and verbal intimation are known.

The space-element has the characteristic of delimiting matter. Its function is to make known the boundaries of matter. It is manifested as the confines of matter, or as the state of not being touched, of being a gap or aperture. Its proximate cause is delimited matter. It is by means of this that, among delimited material things, there comes to be "this above, below, and across from that."

Buoyancy of matter has the characteristic of non-sluggishness. Its function is to dispel heaviness in matter. It is manifested as light transformability. Its proximate cause is light matter. Malleability of matter has the characteristic of non-rigidity. Its function is to dispel stiffness in matter. It is manifested as non-opposition in every activity. Its proximate cause is malleable matter. Wieldiness of matter has the characteristic of a fitness for action favorable to bodily activity. Its function is to dispel unwieldiness. It is manifested as non-weakness. Its proximate cause is wieldy matter.

These three, however, never occur apart from one another. Even so: whatever alteration of matter is a lightness of matter like that of a healthy person — a non-sluggishness, a mode of light transformability, originating from a condition opposed to the element-disturbance that produces sluggishness in matter — that is buoyancy of matter. Whatever alteration of matter is a softness of matter like that of well-worked leather — a mode of being amenable in every particular activity — originating from a condition opposed to the element-disturbance that produces stiffness in matter — that is malleability of matter. Whatever alteration of matter is a wieldiness of matter like that of well-refined gold — a mode of being favorable to bodily activity — originating from a condition opposed to the element-disturbance that produces unfitness for bodily activity — that is wieldiness of matter: thus should their distinction be understood.

Growth of matter has the characteristic of accumulation. Its function is to make matter emerge from what preceded it. It is manifested as a bringing to completion, or as a state of fullness. Its proximate cause is matter that has grown. Continuity of matter has the characteristic of occurring. Its function is to bind together in unbroken succession. It is manifested as uninterruptedness. Its proximate cause is matter that binds together in succession. Both of these are simply terms for matter that has arisen — the teaching sets them out as "growth" and "continuity" only by reason of a difference in their mode of appearing, and for the sake of those to be guided. In the commentary, too, having said, "accumulation means coming-into-being; growth means increase; continuity means occurring," a simile is given: "like the moment water first appears in a well dug beside a river's bank, so is accumulation, coming-into-being; like the moment it reaches full level, so is growth, increase; like the moment it overflows and flows onward, so is continuity, occurring."

And at the end of the simile it is said: "what, then, is being said by this? Accumulation has been described by way of growth, and growth by way of accumulation." Therefore: the first arising of matter is accumulation. The arising of further matter on top of that, appearing in the mode of increase, is growth. The repeated, further arising of yet more matter on top of that, appearing in the mode of unbroken succession, is what is called continuity — this should be understood.

Aging has the characteristic of the maturation of matter. Its function is to lead it onward. It is manifested as the departure of its newness, without the departure of its own intrinsic nature — like the aging of unhusked rice. Its proximate cause is matter that is undergoing maturation. This was said with reference to evident aging, seen through such alterations as brokenness appearing in the teeth and the like. But for formless states, there is what is called concealed aging, for which this kind of alteration does not exist; and there is also what is called continuous, momentary aging, occurring in earth, water, mountains, the sun and moon, and the like.

Impermanence of matter has the characteristic of complete breaking-up. Its function is to make it subside. It is manifested as dissolution and decay. Its proximate cause is matter that is completely breaking up.

Physical nutriment has the characteristic of nutritive essence. Its function is to bring about matter. It is manifested as the sustaining of the body. Its proximate cause is a substance to be taken up in the form of a mouthful. This is a term for the nutritive essence by which beings are sustained.

These, at least, are the kinds of matter that have come down in the canonical text itself. But in the commentary, further kinds of matter are also brought forward by some — strength-matter, generative matter, birth-matter, disease-matter, and, in the opinion of some, torpor-matter. Having said, "surely you are an awakened sage; there are no hindrances in you" and similar passages, torpor-matter, at least, was rejected outright as simply not existing. Among the remaining ones: disease-matter is already included under aging and impermanence; birth-matter under growth and continuity; generative matter under the water-element; strength-matter under the wind-element. Therefore, the conclusion was reached that not one of these exists as a separate category.

Thus, this twenty-four-fold derived matter, together with the previously stated fourfold great-element matter, makes twenty-eight kinds of matter in all, neither fewer nor more.

All of this, taken as a single kind, is: without root-cause, dissociated from root-causes, with condition, mundane, and always with taints, and so on.

It is of two kinds by way of: internal and external, gross and subtle, far and near, produced and unproduced, sensitive matter and non-sensitive matter, faculty and non-faculty, clung-to and not-clung-to, and so on.

Herein, the fivefold group beginning with the eye is "internal," since it occurs with reference to one's own person; the rest, being external to that, is "external." The nine beginning with the eye, together with the three elements excluding the water-element, making twelve, are "gross," since they are to be grasped by way of impact; the rest, being the opposite of that, is "subtle." That which is subtle is, for that very reason, "far," on account of its nature being difficult to penetrate; the other is "near," on account of its nature being easy to penetrate. The four elements, the thirteen beginning with the eye, and physical nutriment, making eighteen kinds of matter, are "produced," since they are to be grasped by their own intrinsic nature alone, transcending the state of being a mere delimitation or alteration or characteristic; the rest, being the opposite of that, is "unproduced." The fivefold group beginning with the eye is "sensitive matter," being translucent, like the surface of a mirror, by way of being the condition for the grasping of visible form and the rest; the other is "non-sensitive matter," being the opposite of that. Sensitive matter itself, together with the triad of the femininity, masculinity, and life faculties, is "faculty," in the sense of being predominant; the rest, being the opposite of that, is "non-faculty." What is kamma-born — as we shall state further on — is "clung-to," on account of being clung to by kamma; the rest, being the opposite of that, is "not-clung-to."

Again, all matter whatsoever is of three kinds by way of the triads beginning with "visible" and "kamma-born." Herein, among the gross matter, that which is visible is "visible-and-impinging"; the rest is "invisible-and-impinging." All subtle matter is "invisible-and-non-impinging." By way of the triad beginning with "kamma-born": what is born from kamma is "kamma-born"; what is born from another condition is "non-kamma-born"; what is born from no cause at all is "neither kamma-born nor non-kamma-born." What is born from mind is "mind-born"; what is born from another condition is "non-mind-born"; what is born from no cause at all is "neither mind-born nor non-mind-born." What is born from nutriment is "nutriment-born"; what is born from another condition is "non-nutriment-born"; what is born from no cause at all is "neither nutriment-born nor non-nutriment-born." What is born from season is "season-born"; what is born from another condition is "non-season-born"; what is born from no cause at all is "neither season-born nor non-season-born." Thus it is of three kinds by way of the triad beginning with "kamma-born."

Again, it is of four kinds by way of the tetrad beginning with "seen" and the tetrad beginning with "matter proper" and the tetrad beginning with "basis." Herein, the visible-form base is called "seen," being the object of sight; the sound base is called "heard," being the object of hearing; the triad of smell, taste, and the tangible is called "sensed," being the object of the faculties that grasp what has reached them; the rest is called "cognized," being the object of consciousness alone. Thus, firstly, it is of four kinds by way of the tetrad beginning with "seen." Herein, produced matter is called "matter proper"; the space-element is called "delimiting matter"; bodily intimation and the rest, up to and including wieldiness, are called "alterable matter"; birth, aging, and dissolution are called "characteristic matter." Thus it is of four kinds by way of the tetrad beginning with "matter proper." What is here called heart-matter is "basis," not "door." The two intimations are "door," not "basis." Sensitive matter is both "basis" and "door." The rest is "neither basis nor door." Thus it is of four kinds by way of the tetrad beginning with "basis."

Again, it is of five kinds by way of "born from one," "born from two," "born from three," "born from four," and "born from no cause." Herein, what is kamma-born alone, and what is mind-born alone, is called "born from one." Among these, faculty-matter, together with the heart-basis, is kamma-born alone. The two intimations are mind-born alone. What is born both from mind and from season is called "born from two" — this is the sound base alone. What is born from season, mind, and nutriment is called "born from three" — this is only the triad of buoyancy and the rest. What is born from all four — kamma and the rest — is called "born from four"; this is the remainder, excluding characteristic matter. Characteristic matter, however, is "born from no cause." Why? Because there is no arising of an arising, and the other two are merely the alteration and maturation of what has already arisen.

As for the rest: whatever has the characteristic of being felt — all of that, taken together, should be understood as the aggregate of feeling. Whatever has the characteristic of perceiving — all of that, taken together, is the aggregate of perception. Whatever has the characteristic of putting together — all of that, taken together, is the aggregate of formations. Whatever has the characteristic of cognizing — all of that, taken together, should be understood as the aggregate of consciousness. Herein, since, once the aggregate of consciousness is understood, the others become easy to understand, we shall begin our exposition with the aggregate of consciousness.

It was said, "whatever has the characteristic of cognizing — all of that, taken together, should be understood as the aggregate of consciousness." But what is this consciousness, whose characteristic is cognizing? As it is said: "it cognizes, it cognizes — that, friend, is why it is called consciousness." Consciousness, mind, and mentality are one in meaning. This, although of a single kind by its own nature, having the characteristic of cognizing, is of three kinds by way of moral class: wholesome, unwholesome, and indeterminate.

Herein, the wholesome is of four kinds by way of plane: sense-sphere, fine-material-sphere, immaterial-sphere, and supramundane. Herein, the sense-sphere is of eight kinds by way of joy, equanimity, knowledge, and prompting: namely, accompanied by joy, associated with knowledge, unprompted and prompted; and likewise, dissociated from knowledge. Accompanied by equanimity, associated with knowledge, unprompted and prompted; and likewise, dissociated from knowledge.

For when, delighted and glad on account of the excellence of the gift, the recipient, or the like, or on account of some other cause of joy, and, giving precedence to right view proceeding in the manner of "there is what is given" and so on, without any hesitation, without being urged by others, one performs meritorious deeds such as giving — then one's mind is accompanied by joy, associated with knowledge, and unprompted. But when, being delighted and glad in the manner already stated, giving precedence to right view, one acts while hesitating, on account of a lack of generosity or the like, or while being urged by others — then that same mind is prompted. And when, seeing young, unlettered monks known through family acquaintance and the sight of their conduct, one becomes joyful and hastily gives or pays respects with whatever happens to be at hand — then a third mind arises. But when, urged by relatives saying, "give, pay respects," one acts in this way — then a fourth mind arises. But when, on account of the absence of the excellence of the gift, the recipient, or the like, or the absence of any other cause of joy, one is without joy in all four of these variations — then the remaining four minds, accompanied by equanimity, arise. Thus should the eightfold sense-sphere wholesome consciousness be understood, by way of joy, equanimity, knowledge, and prompting.

Fine-material consciousness, however, is of five kinds by way of its association with the jhāna factors: namely, the first, associated with initial thought, sustained thought, joy, pleasure, and concentration; the second, in which initial thought has been transcended; the third, in which sustained thought too has been transcended; the fourth, in which joy has faded away; the fifth, in which pleasure has subsided, associated with equanimity and concentration.

The immaterial is of four kinds by way of its association with the four formless attainments. In the manner already described: the first, associated with the jhāna of the base of infinite space; the second, third, and fourth, with the base of infinite consciousness and the rest. The supramundane is of four kinds by way of its association with the four paths. Thus, firstly, wholesome consciousness alone is of twenty-one kinds.

The unwholesome, by plane, is of one kind alone — sense-sphere. By root, it is of three kinds: greed-rooted, hatred-rooted, and delusion-rooted.

Herein, the greed-rooted is of eight kinds by way of joy, equanimity, wrong view, and prompting: namely, accompanied by joy, associated with wrong view, unprompted and prompted; and likewise, dissociated from wrong view. Accompanied by equanimity, associated with wrong view, unprompted and prompted; and likewise, dissociated from wrong view.

For when, giving precedence to wrong view in the manner of "there is no danger in sensual pleasures" and so on, delighted and glad, one indulges in sensual pleasures, or embraces as essential such things as seen omens, with a mind that is keen and unprompted of its own accord — then the first unwholesome mind arises. When with a mind that is mild and requires urging — then the second. When, without giving precedence to wrong view, but simply delighted and glad, one engages in sexual misconduct, or covets another's possessions, or steals another's goods, with a mind that is keen and unprompted of its own accord — then the third. When with a mind that is mild and requires urging — then the fourth. But when, on account of the absence of sensual pleasures, or the absence of any other cause of joy, one is without joy in all four of these variations — then the remaining four minds, accompanied by equanimity, arise. Thus should the eightfold greed-rooted consciousness be understood, by way of joy, equanimity, wrong view, and prompting.

Hatred-rooted consciousness, however, is of only two kinds: accompanied by displeasure, associated with aversion, unprompted and prompted. Its occurrence should be understood at the time of the sharp or mild performance of such acts as killing living beings.

Delusion-rooted consciousness is of two kinds: accompanied by equanimity, associated with doubt, and associated with restlessness. Its occurrence should be understood at the time of failing to reach a decision, and at the time of distraction. Thus unwholesome consciousness is of twelve kinds.

The indeterminate, by kind, is of two sorts: resultant and functional. Herein, the resultant, by plane, is of four kinds: sense-sphere, fine-material-sphere, immaterial-sphere, and supramundane. Herein, the sense-sphere is of two kinds: wholesome-resultant and unwholesome-resultant. The wholesome-resultant is again of two kinds: rootless and rooted.

Herein, that devoid of the resultant roots such as non-greed is "rootless": it is of eight kinds — eye-consciousness; ear-, nose-, tongue-, and body-consciousness; the mind-element performing the function of receiving; and the two mind-consciousness-elements performing the function of investigating and so on.

Herein, eye-consciousness has the characteristic of cognizing visible form by way of the eye. Its function is to have visible form alone as object. It is manifested as facing toward visible form. Its proximate cause is the departure of the functional mind-element that has visible form as its object. Ear-, nose-, tongue-, and body-consciousness have the characteristic of cognizing sound and the rest by way of the ear and the other faculties. Their function is to have sound and the rest alone as object. They are manifested as facing toward sound and the rest. Their proximate cause is the departure of the functional mind-elements that have sound and the rest as their object.

Immediately following eye-consciousness and the rest, the mind-element has the characteristic of cognizing visible form and the rest. Its function is to receive visible form and the rest. It is manifested as that very state. Its proximate cause is the departure of eye-consciousness and the rest.

The rootless-resultant mind-consciousness-element, of two kinds, both performing the function of investigating and the like, has the characteristic of cognizing all six kinds of object. Its function is investigating and the like. It is manifested as that very state. Its proximate cause is the heart-basis. But its division is by way of association with joy or equanimity, and by way of occurring at either two or five points. For one of these, on account of always occurring with respect to a purely desirable object, is associated with joy, and, occurring by way of investigation and registration in the five sense-doors and at the end of a javana-process, has two points of occurrence. The other, on account of occurring with respect to a desirable-neutral object, is associated with equanimity, and, occurring by way of investigation, registration, rebirth-linking, the life-continuum, and death, has five points of occurrence.

That associated with the resultant roots such as non-greed is "rooted": it is of eight kinds, by way of joy and the rest, just like sense-sphere wholesome consciousness. As for the unwholesome-resultant, it is rootless alone: it is of seven kinds — eye-consciousness; ear-, nose-, tongue-, and body-consciousness; the mind-element performing the function of receiving; and the mind-consciousness-element performing the function of investigating and the rest, with five points of occurrence. Thus, by way of these seven unwholesome-resultants together with the preceding sixteen wholesome-resultants, sense-sphere resultant consciousness is of twenty-three kinds.

Fine-material resultant consciousness, however, is of five kinds, just like the wholesome. Immaterial resultant consciousness is likewise of four kinds, just like the wholesome. Supramundane resultant consciousness is of four kinds, being the fruit-consciousness associated with the four paths. Thus, altogether, resultant consciousness across the four planes is of thirty-six kinds.

Functional consciousness, by plane, is of three kinds: sense-sphere, fine-material, and immaterial. Herein, the sense-sphere is of two kinds: rootless and rooted. Herein, that devoid of the functional roots such as non-greed is "rootless": it is of two kinds, by way of the mind-element and the mind-consciousness-element.

Herein, the mind-element has the characteristic of cognizing visible form and the rest, preceding eye-consciousness and the rest. Its function is adverting. It is manifested as facing toward visible form and the rest. Its proximate cause is the interruption of the life-continuum. It occurs only in association with equanimity. The mind-consciousness-element, however, is of two kinds: common and uncommon. The common has the characteristic of cognizing all six kinds of object, being rootless-functional, accompanied by equanimity; its function is determining. The uncommon, rootless-functional, accompanied by joy, has the function of producing a smile in Arahants with respect to unexalted objects; its proximate cause is invariably the heart-basis. Thus rootless sense-sphere functional consciousness is of three kinds.

The rooted, however, is of eight kinds by way of joy and the rest, just like the wholesome. The distinctive point here is simply that the wholesome arises in trainees and worldlings alike, while this arises only in Arahants. Thus, altogether, sense-sphere functional consciousness is of eleven kinds. Fine-material and immaterial functional consciousness, however, are of five and four kinds respectively, just like the wholesome. Thus, altogether, functional consciousness across the three planes is of twenty kinds.

Thus, twenty-one wholesome, twelve unwholesome, thirty-six resultant, and twenty functional minds together make eighty-nine kinds of consciousness in all. These occur in fourteen modes: rebirth-linking, the life-continuum, adverting, seeing, hearing, smelling, tasting, touching, receiving, investigating, determining, javana, registration, and death.

How? When beings are reborn among devas and humans through the power of the eight sense-sphere wholesome minds, then, at the moment of death, having taken as object one of the kamma, kamma-sign, or destiny-sign that has become manifest, the eight rooted sense-sphere resultants occur by way of rebirth-linking; and, for those among humans who fall into a congenitally sexless or similar condition, the weak, two-rooted wholesome-resultant, and the rootless resultant mind-consciousness-element accompanied by equanimity, likewise occur by way of rebirth-linking — nine resultant minds in all. When beings are reborn in fine-material or immaterial states of existence through the power of fine-material or immaterial wholesome minds, then, at the moment of death, having taken as object only the kamma-sign that has become manifest, the nine fine-material and immaterial resultants occur by way of rebirth-linking.

But when beings are reborn in states of woe through the power of unwholesome kamma, then, at the moment of death, having taken as object one of the kamma, kamma-sign, or destiny-sign that has become manifest, the single unwholesome-resultant, rootless mind-consciousness-element occurs by way of rebirth-linking. Thus, firstly, the occurrence of these nineteen resultant consciousnesses by way of rebirth-linking should be understood.

But when the rebirth-linking consciousness has ceased, following upon that rebirth-linking consciousness, a resultant consciousness of the very same kind, being itself the fruit of that same kamma, arises taking that very same object — this is called the "life-continuum." Again another of the same kind, and so on: in this way, when no other mind-moment interrupting this continuity occurs, it continues to occur, like the flow of a river, in a countless number of instances, as during a dreamless sleep and the like. Thus should the occurrence of these same resultant consciousnesses also be understood by way of the life-continuum.

Now, while the stream of the life-continuum is thus occurring, when beings' faculties are capable of grasping an object, then, a visible form having come into the eye's range, there is an impact upon the eye-sensitivity in dependence on that visible form; then, by the power of that impact, there is a disturbance of the life-continuum; then, the life-continuum having ceased, taking that very visible form as object, a functional mind-element arises, accomplishing the function of adverting, as though cutting off the life-continuum. The same method applies at the ear-door and the rest. But at the mind-door, when any of the six kinds of object have come into range, immediately following the disturbance of the life-continuum, a rootless functional mind-consciousness-element, accompanied by equanimity, arises, accomplishing the function of adverting, as though cutting off the life-continuum. Thus should the occurrence of these two functional consciousnesses by way of adverting be understood.

Immediately following adverting, at the eye-door, first, eye-consciousness, based on eye-sensitivity, arises, accomplishing the function of seeing; at the ear-door and the rest, ear-, nose-, tongue-, and body-consciousness arise, accomplishing the functions of hearing and so on. These are wholesome-resultants with respect to desirable and desirable-neutral objects, and unwholesome-resultants with respect to undesirable and undesirable-neutral objects. Thus should the occurrence of these ten resultant consciousnesses by way of seeing, hearing, smelling, tasting, and touching be understood.

Immediately following eye-consciousness and the rest, receiving that very same object, a mind-element arises: a wholesome-resultant immediately following a wholesome-resultant, an unwholesome-resultant immediately following an unwholesome-resultant. Thus should the occurrence of these two resultant consciousnesses by way of receiving be understood.

Investigating the very object received by the mind-element, immediately following the unwholesome-resultant mind-element, an unwholesome-resultant arises; immediately following the wholesome-resultant, a resultant, rootless mind-consciousness-element arises — accompanied by joy with respect to a desirable object, accompanied by equanimity with respect to a desirable-neutral object. Thus should the occurrence of these three resultant consciousnesses by way of investigating be understood.

Immediately following investigating, determining that very same object, a functional, rootless mind-consciousness-element, accompanied by equanimity, arises. Thus should the occurrence of this one functional consciousness by way of determining be understood.

Immediately following determining, if the visible-form object or the like is prominent, then, with respect to the object thus determined, six or seven javana-moments run their course, by way of one of the eight sense-sphere wholesome minds, or the twelve unwholesome minds, or the nine remaining sense-sphere functional minds — this, firstly, is the method at the five sense-doors. At the mind-door, immediately following mind-door-adverting, these same javanas occur. Beyond change-of-lineage: from the fine-material sphere, five wholesome and five functional; from the immaterial sphere, four wholesome and four functional; from the supramundane, four path-minds and four fruit-minds — whichever of these has its conditions fulfilled, that one runs its course as javana. Thus should the occurrence of these fifty-five wholesome, unwholesome, functional, and resultant consciousnesses by way of javana be understood.

At the end of javana, if the object at the five doors is exceptionally prominent, or the object at the mind-door is vivid, then, for sense-sphere beings, at the end of a sense-sphere javana-process, in accordance with whatever condition has been obtained by way of a desirable object and the like, and by way of the preceding kamma-produced javana-consciousness and the rest, one of the eight rooted sense-sphere resultants, or one of the three resultant rootless mind-consciousness-elements, arises — once or twice — taking, for a brief interval, an object other than the life-continuum's own object, following after the javana that has run its course, just as water, for a brief interval, follows and catches up with a boat that has gone against the current. This, since, at the end of javana, being fit to occur with respect to the life-continuum's own object, it instead occurs by taking that very javana's object as its own object, is called "registration." Thus should the occurrence of these eleven resultant consciousnesses by way of registration be understood.

At the end of registration, the life-continuum occurs once more; when the life-continuum is interrupted, adverting and the rest occur again. Thus, by the very fixed order of consciousness, the mind-continuum, once its conditions are obtained, occurs again and again in this way — life-continuum, then adverting, then, immediately following adverting, seeing and the rest — until, within a single existence, the life-continuum is finally exhausted. For, within a single existence, whatever is the very last life-continuum-consciousness is called "death," on account of its passing away from that existence. Therefore, this too is of exactly nineteen kinds. Thus should the occurrence of these nineteen resultant consciousnesses by way of death be understood.

From death, rebirth-linking occurs once more; from rebirth-linking, the life-continuum once more: thus, for beings wandering on through existence, destiny, station, and abode, an unbroken continuum of consciousness continues to occur. But for one who attains Arahantship, when the death-consciousness has ceased, it has simply ceased, and nothing further follows.

Now, as for what was said — "whatever has the characteristic of being felt, all of that, taken together, should be understood as the aggregate of feeling" — here too, that which has the characteristic of being felt is simply feeling itself. As it is said: "it feels, it feels — that, friend, is why it is called feeling." This, although of a single kind by its own nature, having the characteristic of being felt, is of three kinds by way of moral class: wholesome, unwholesome, and indeterminate. It is of five kinds by way of its own intrinsic character: bodily pleasure, bodily pain, mental joy, mental displeasure, and equanimity.

Herein, that associated with wholesome-resultant body-consciousness is bodily pleasure; that associated with unwholesome-resultant body-consciousness is bodily pain. ... Thus mental joy is associated with sixty-two kinds of consciousness. Mental displeasure is associated with the two hatred-rooted minds. Equanimity is associated with the remaining fifty-five kinds of consciousness.

Herein, bodily pleasure has the characteristic of experiencing a desirable tangible object. Its function is to intensify associated states. It is manifested as bodily enjoyment. Its proximate cause is the body faculty. Bodily pain has the characteristic of experiencing an undesirable tangible object. Its function is to wither associated states. It is manifested as bodily affliction. Its proximate cause is the body faculty. Mental joy has the characteristic of experiencing a desirable object. Its function is to partake, in one way or another, of the desirable mode of that object. It is manifested as mental enjoyment. Its proximate cause is tranquility. Mental displeasure has the characteristic of experiencing an undesirable object. Its function is to partake, in one way or another, of the undesirable mode of that object. It is manifested as mental affliction. Its proximate cause is, invariably, the heart-basis. Equanimity has the characteristic of being felt as neutral. Its function is neither greatly to intensify nor to wither associated states. It is manifested as a peaceful state. Its proximate cause is consciousness devoid of joy.

This is the detailed exposition of the aggregate of feeling.

Now, as for what was said — "whatever has the characteristic of perceiving, all of that, taken together, should be understood as the aggregate of perception" — here too, that which has the characteristic of perceiving is simply perception itself. As it is said: "it perceives, it perceives — that, friend, is why it is called perception." This, although of a single kind by its own nature, having the characteristic of perceiving, is of three kinds by way of moral class: wholesome, unwholesome, and indeterminate.

Herein, that associated with wholesome consciousness is wholesome; that associated with unwholesome consciousness is unwholesome; that associated with indeterminate consciousness is indeterminate. For there is no consciousness at all dissociated from perception — therefore, however many divisions there are of consciousness, that same number belongs to perception as well.

And this perception, although equally divided in this way along with consciousness, is, by way of its characteristic and the rest, entirely of one and the same kind, since it is simply this: its function is, further, to make a sign that becomes a condition for perceiving again — like carpenters and the like marking timber and other such materials. It is manifested as the seizing upon whatever aspect it has been apprehended under — like the born-blind who describe an elephant. Its proximate cause is a presently appearing object, however it happens to appear — like the perception that arises in fawns with respect to scarecrows, taking them to be men.

This is the detailed exposition of the aggregate of perception.

As for what was said — "whatever has the characteristic of putting together the formed, all of that, taken together, should be understood as the aggregate of formations" — herein, "the characteristic of putting together the formed" means the characteristic of gathering into a heap. But what is that? It is simply the formations themselves. As it is said: "monks, since they form together what is formed, they are therefore called 'formations.'" They have the characteristic of forming together, the function of accumulating, the manifestation of an outward expansion, and the remaining three aggregates as proximate cause.

Herein, associated with the first sense-sphere wholesome consciousness, there are, firstly, twenty-seven fixed factors coming down by their own specific name, four occasional additions, and five not fixed — thirty-six in all. Herein, the twenty-seven coming down by their own name are: contact, volition, initial thought, sustained thought, joy, energy, life, concentration, faith, mindfulness, moral shame, moral dread, non-greed, non-hatred, non-delusion, bodily tranquility, mental tranquility, bodily buoyancy, mental buoyancy, bodily malleability, mental malleability, bodily wieldiness, mental wieldiness, bodily proficiency, mental proficiency, bodily rectitude, and mental rectitude. The four occasional additions are: desire-to-act, resolve, attention, and neutrality of mind. The five not fixed are: compassion, sympathetic joy, abstinence from bodily misconduct, abstinence from verbal misconduct, and abstinence from wrong livelihood — for these arise only sometimes, and, even when they do arise, do not arise together.

Herein, it touches, therefore it is "contact." This has the characteristic of touching. Its function is impinging. It is manifested as a coincidence of three factors. Its proximate cause is an object that has come into range. For this, although a formless state, occurs by way of the very mode of touching with respect to its object. And, without being attached to any single part, it strikes the eye as visible form does, and the ear as sound does, striking mind and object together — it is manifested as a coincidence, since it is made known by way of its own condition, called the coincidence of the three factors. But by reason of its being the basis for feeling, it should be regarded like a hideless cow.

It intends, therefore it is "volition." The meaning is: it coordinates. It has the characteristic of the state of intending. Its function is accumulating. It is manifested as coordinating — accomplishing both its own task and another's task, like a senior pupil, or a master carpenter, and the like. And this becomes evident by way of its state of exerting itself with respect to associated states, in such situations as urgent action or recollection.

Whatever should be said regarding initial thought, sustained thought, and joy has already been fully stated in the description of the first jhāna, in the section on the earth kasiṇa.

The state of being vigorous is "energy." It has the characteristic of exertion. Its function is to sustain its co-arisen states. It is manifested as a state of not collapsing. Since it is said, "one who is shaken makes a proper effort," its proximate cause is a sense of urgency, or a basis for the arousing of energy.

Beings live by means of it, or it itself lives, or it is simply mere living — hence "life." Its characteristic and the rest should be understood in exactly the manner already stated for the material life faculty. The only difference here is that the one is the life of material states, this one the life of formless states.

The mind is placed evenly on its object, or it is rightly placed, or this is simply the mere placing of the mind — hence "concentration." It has the characteristic of non-distraction, or the characteristic of non-scattering. Its function is to bind its co-arisen states together, as water binds bath-powder into a paste. It is manifested as peace. Its proximate cause, in particular, is happiness. It should be regarded as the steadiness of the mind, like the steadiness of a lamp's flame in a windless place.

One has faith by means of it, or it itself has faith, or it is simply mere having-faith — hence "faith." It has the characteristic of having faith, or the characteristic of resolute trust. Its function is clarifying, like the water-clearing gem, or launching forward, like one crossing a flood. It is manifested as non-turbidity, or as resolve. Its proximate cause is a thing worthy of faith, or the factors of stream-entry beginning with hearing the true Dhamma. It should be regarded as a hand, as wealth, and as a seed.

One remembers by means of it, or it itself remembers, or it is simply mere remembering — hence "mindfulness." It has the characteristic of not floating away. Its function is non-confusion. It is manifested as guarding, or as a state of facing toward its object. Its proximate cause is firm perception, or the foundations of mindfulness regarding the body and the rest. It should be regarded as a boundary-post, on account of its firm establishment in its object, and as a gatekeeper, on account of its guarding of the eye-door and the rest.

One shrinks from bodily misconduct and the like — hence "moral shame," a term for a sense of conscience. One dreads those same things — hence "moral dread," a term for a sense of alarm at evil. Herein, moral shame has the characteristic of disgust at evil; moral dread, the characteristic of alarm at it. Moral shame's function is not doing evil by way of a sense of conscience; moral dread's, by way of a sense of alarm. In the manner already stated, these are manifested as a shrinking back from evil, with self-respect and respect for others as their proximate cause. Out of respect for oneself, one abandons evil through moral shame, like a well-born wife. Out of respect for another, one abandons evil through moral dread, like a courtesan. These two states should be regarded as the guardians of the world.

One does not become greedy by means of it, or it itself is not greedy, or it is simply mere non-greediness — hence "non-greed." The same method applies to non-hatred and non-delusion. Among these, non-greed has the characteristic of the mind's non-adherence to its object, or the characteristic of non-attachment, like a water droplet on a lotus leaf. Its function is non-appropriation, like a liberated monk. It is manifested as non-attachment, like a man fallen into filth.

Non-hatred has the characteristic of non-ferocity, or the characteristic of non-opposition, like an agreeable friend. Its function is dispelling animosity, or dispelling fever, like sandalwood. It is manifested as a gentle state, like the full moon.

Non-delusion has the characteristic of penetrating things as they truly are, or the characteristic of unerring penetration, like the penetration of an arrow shot by a skilled archer. Its function is illuminating its object, like a lamp. It is manifested as non-confusion, like a guide skilled in the forest. All three of these should be regarded as the root of every wholesome state.

The calming of the (mental) body is "bodily tranquility." The calming of consciousness is "mental tranquility." Here, "body" means the three aggregates of feeling, perception, and formations. Taking both of these together, bodily and mental tranquility have the characteristic of calming the agitation of the mental body and of consciousness. Their function is crushing that agitation. They are manifested as an unshaken, cool state of the mental body and of consciousness. Their proximate cause is the mental body and consciousness. They should be regarded as the opposite of the defilements — restlessness and the like — that prevent the calming of the mental body and of consciousness.

The buoyancy of the (mental) body is "bodily buoyancy." The buoyancy of consciousness is "mental buoyancy." These have the characteristic of calming the heaviness of the mental body and of consciousness. Their function is crushing that heaviness. They are manifested as a non-sluggishness of the mental body and of consciousness. Their proximate cause is the mental body and consciousness. They should be regarded as the opposite of the defilements — sloth and torpor and the like — that produce heaviness in the mental body and in consciousness.

The malleability of the (mental) body is "bodily malleability." The malleability of consciousness is "mental malleability." These have the characteristic of calming the rigidity of the mental body and of consciousness. Their function is crushing that stiffness. They are manifested as non-resistance. Their proximate cause is the mental body and consciousness. They should be regarded as the opposite of the defilements — views, conceit, and the like — that produce rigidity in the mental body and in consciousness.

The wieldiness of the (mental) body is "bodily wieldiness." The wieldiness of consciousness is "mental wieldiness." These have the characteristic of calming the unworkability of the mental body and of consciousness. Their function is crushing that unworkability. They are manifested as the success of taking hold of an object with the mental body and with consciousness. Their proximate cause is the mental body and consciousness. They should be regarded as the opposite of the defilements — the remaining hindrances and the like — that produce unworkability in the mental body and in consciousness, bringing clarity to things worthy of confidence and a capacity for being applied to beneficial action, like the purity of gold.

The proficiency of the (mental) body is "bodily proficiency." The proficiency of consciousness is "mental proficiency." These have the characteristic of the mental body's and consciousness's freedom from sickness. Their function is crushing the sickness of the mental body and of consciousness. They are manifested as freedom from defect. Their proximate cause is the mental body and consciousness. They should be regarded as the opposite of the defilements — faithlessness and the like — that produce sickness in the mental body and in consciousness.

The rectitude of the (mental) body is "bodily rectitude." The rectitude of consciousness is "mental rectitude." These have the characteristic of the straightness of the mental body and of consciousness. Their function is crushing the crookedness of the mental body and of consciousness. They are manifested as non-deviation. Their proximate cause is the mental body and consciousness. They should be regarded as the opposite of the defilements — deceit, fraud, and the like — that produce crookedness in the mental body and in consciousness.

"Desire-to-act" is a term for the wish to act. Hence it has the characteristic of the wish to act. Its function is seeking out its object. It is manifested as the wanting of an object. Its proximate cause is that very object. It should be regarded as the mind's stretching out its hand toward the grasping of an object.

The state of resolving is "resolve." It has the characteristic of settling. Its function is non-wavering. It is manifested as decisiveness. Its proximate cause is a state to be settled upon. It should be regarded as immovable, like an Indra's pillar, by way of its steadiness on its object.

An action is a "doing." A doing with respect to the mind is "attention." This is of three kinds: that which channels the object, that which channels the cognitive process, and that which channels javana. Herein, that which channels the object, a doing with respect to the mind, is "attention" in the strict sense here. It has the characteristic of driving. Its function is yoking associated states to the object. It is manifested as a facing toward the object. Its proximate cause is the object. Being included within the aggregate of formations, it should be regarded, by way of its driving toward the object, as like a charioteer with respect to associated states. "That which channels the cognitive process" is a term for five-door adverting. "That which channels javana" is a term for mind-door adverting. These latter two are not what is meant here.

Neutrality with respect to those states is "neutrality of mind." It has the characteristic of an even conveyance of consciousness and its associated states. Its function is preventing deficiency and excess, or eliminating partiality. It is manifested as a neutral state. It should be regarded, by way of its state of looking on evenly at consciousness and its associated states, like a charioteer who looks on evenly at a pair of thoroughbred horses running in balanced harmony.

Compassion and sympathetic joy should be understood in exactly the manner already stated in the section on the divine abidings. The only difference here is that those, reaching absorption, are fine-material, whereas these are sense-sphere. Some wish to include loving-kindness and equanimity as well among the not-fixed factors — this should not be accepted. For, in point of fact, loving-kindness is simply non-hatred, and equanimity is simply neutrality of mind.

Abstinence from bodily misconduct is "abstinence from bodily misconduct." The same method applies to the rest. By way of characteristic and the rest, all three of these have the characteristic of not transgressing the grounds of bodily misconduct and the like, or the characteristic of not crushing them. Their function is shrinking back from the grounds of bodily misconduct and the like. They are manifested as non-doing. Their proximate cause is the qualities of faith, moral shame, moral dread, fewness of wishes, and the like. They should be regarded as the mind's state of turning away from evil action.

Thus these same thirty-six formations should be understood to enter into association with the first sense-sphere wholesome consciousness. Just as with the first, so too with the second — the only difference here being the state of requiring prompting.

With the third mind, however, excluding non-delusion, the remainder should be understood. So too with the fourth. The only difference here is the state of requiring prompting.

Excluding joy from those stated for the first mind, the remainder enters into association with the fifth mind. Just as with the fifth, so too with the sixth. The only difference here is the state of requiring prompting. With the seventh, excluding non-delusion from those stated for the fifth, the remainder should be understood. So too with the eighth. The only difference here is the state of requiring prompting.

Excluding the triad of abstinences from those stated for the first mind, the remainder enters into association with the first fine-material wholesome mind. With the second, excluding initial thought from that. With the third, excluding sustained thought from that. With the fourth, excluding joy from that. With the fifth, excluding, among the not-fixed factors, compassion and sympathetic joy from that. These very same factors apply to the four immaterial wholesome minds as well — the only difference here being their immaterial-sphere status.

Among the supramundane minds: for the path-consciousness pertaining to the first jhāna, the method already stated for the first fine-material consciousness should be understood; for those pertaining to the second jhāna and the rest, the method already stated for the second fine-material consciousness and the rest should be understood. The difference here is the absence of compassion and sympathetic joy, the fixed nature of the abstinences, and their supramundane status. Thus, firstly, should the wholesome formations be understood.

Among the unwholesome, in the greed-rooted, associated with the first: there are, firstly, thirteen fixed factors coming down by their own name, and four occasional additions — seventeen in all. Herein, the thirteen coming down by name are: contact, volition, initial thought, sustained thought, joy, energy, life, concentration, moral shamelessness, moral recklessness, greed, delusion, and wrong view. The four occasional additions are: desire-to-act, resolve, restlessness, and attention.

Herein, one lacking moral shame is "shameless." The state of being shameless is "moral shamelessness." One lacking moral dread is "moral recklessness." Among these, moral shamelessness has the characteristic of a lack of disgust at bodily misconduct and the like, or the characteristic of shamelessness. Moral recklessness has the characteristic of a lack of timidity toward those same things, or the characteristic of fearlessness.

One is greedy by means of it, or it itself is greedy, or it is simply mere greediness — hence "greed." One is deluded by means of it, or it itself is deluded, or it is simply mere confusion — hence "delusion." Among these, greed has the characteristic of grasping an object, like ape-glue. Its function is sticking, like a piece of meat thrown into a hot pan. It is manifested as non-relinquishment, like the dye of lamp-black. Its proximate cause is seeing enjoyment in things that lead to bondage. It should be regarded as growing, by way of becoming a river of craving, carrying one, like a swift-flowing river, straight to a woeful destination, as to a great ocean.

Delusion has the characteristic of the mind's blindness, or the characteristic of unknowing. Its function is non-penetration, or the concealing of an object's true nature. It is manifested as wrong practice, or as darkness. Its proximate cause is unwise attention. It should be regarded as the root of every unwholesome state.

One sees wrongly by means of it, or it itself sees wrongly, or it is simply mere wrong seeing — hence "wrong view." It has the characteristic of unwise, obstinate adherence. Its function is misapprehension. It is manifested as wrong adherence. Its proximate cause is an unwillingness to see the noble ones and the like. It should be regarded as the worst of all faults.

The state of being agitated is "restlessness." It has the characteristic of non-calm, like water disturbed by the wind's impact. Its function is instability, like a banner or flag fluttering, struck by the wind. It is manifested as turmoil, like ash scattered up by the impact of a stone. Its proximate cause is unwise attention to the mind's lack of calm. It should be regarded as a scattering of the mind.

Thus these seventeen formations should be understood to enter into association with the first unwholesome consciousness. Just as with the first, so too with the second — the only difference here being the state of requiring prompting, and the not-fixed status of sloth and torpor. With the third, excluding wrong view from those stated for the first, the remainder should be understood. Conceit, however, is not fixed here. This is the difference: it has the characteristic of loftiness. Its function is self-assertion. It is manifested as a longing for a banner, as it were. Its proximate cause is greed dissociated from views. It should be regarded as a kind of madness. With the fourth, excluding wrong view from those stated for the second, the remainder should be understood. Here too, conceit occurs among the not-fixed factors. Excluding joy from those stated for the first, the remainder enters into association with the fifth. Just as with the fifth, so too with the sixth — the only difference here being the state of requiring prompting, and the not-fixed status of sloth and torpor. With the seventh, excluding view from those stated for the fifth, the remainder should be understood. Conceit, however, is not fixed here. With the eighth, excluding view from those stated for the sixth, the remainder should be understood. Here too, conceit occurs among the not-fixed factors.

Among the two hatred-rooted minds, associated with the first there are, firstly, eleven fixed factors coming down by name, four occasional additions, and three not-fixed — eighteen in all. Envy, stinginess, and remorse are the three not-fixed factors.

Herein, one is spoiled by means of it, or it itself is spoiled, or it is simply mere spoiling — hence "hatred." It has the characteristic of ferocity, like a struck snake. Its function is spreading, like a drop of poison, or burning its own support, like a forest fire. It is manifested as persecuting, like an enemy who has found his chance. Its proximate cause is the grounds for animosity. It should be regarded as like poison mixed with putrid urine.

The state of envying is "envy." It has the characteristic of begrudging others' successes. Its function is displeasure at those very successes. It is manifested as an aversion toward them. Its proximate cause is others' successes. It should be regarded as a fetter.

The state of being a miser is "stinginess." It has the characteristic of concealing one's own successes, whether already obtained or yet to be obtained. Its function is an inability to bear sharing them in common with others. It is manifested as a shrinking back, or as a state of harsh meanness. Its proximate cause is one's own successes. It should be regarded as a deformity of mind.

A deed badly done is a "bad deed." The state of that is "remorse." It has the characteristic of subsequent regret. Its function is grieving over what was done and what was left undone. It is manifested as repentance. Its proximate cause is what was done and what was left undone. It should be regarded as a kind of servitude.

Thus these eighteen formations should be understood to enter into association with the first hatred-rooted mind. Just as with the first, so too with the second — the only difference here being the state of requiring prompting, and the arising of sloth and torpor among the not-fixed factors.

Among the two delusion-rooted minds, associated with the one accompanied by doubt, there are, firstly, eleven fixed factors coming down by name: contact, volition, initial thought, sustained thought, energy, life, mental steadiness, moral shamelessness, moral recklessness, delusion, and doubt; and two occasional additions, restlessness and attention — thirteen in all.

Herein, "mental steadiness" is a weak concentration amounting to no more than mere occurrence and persistence. The absence of a settled resolution is "doubt." It has the characteristic of wavering. Its function is trembling. It is manifested as indecision, or as the grasping of multiple, uncertain positions. Its proximate cause is unwise attention with respect to the matter doubted. It should be regarded as an obstruction to practice. The rest are exactly as already stated.

Among those associated with restlessness: excluding doubt from those stated for the one associated with doubt, the remainder is twelve. Here, in the absence of doubt, resolve arises. Together with that, there are exactly thirteen, and, on account of the presence of resolve, concentration becomes stronger here. As for restlessness here, it comes down by its own name; resolve and attention occur as occasional additions. Thus should the unwholesome formations be understood.

Among the indeterminate, the resultant indeterminate is, firstly, of two kinds by way of rootless and rooted. Among these, that associated with rootless resultant consciousness is rootless. Herein, associated with wholesome- or unwholesome-resultant eye-consciousness, there are, firstly, four fixed factors coming down by name — contact, volition, life, and mental steadiness — and one occasional addition, attention, making five. The same applies to those associated with ear-, nose-, tongue-, and body-consciousness. With the mind-element performing both kinds of resultant function, these same factors, together with initial thought, sustained thought, and resolve, make eight; likewise with all three kinds of rootless mind-consciousness-element. Where this is accompanied by joy, joy should be understood as an additional factor there.

That associated with rooted resultant consciousness is rooted. Among these, that associated with the eight sense-sphere resultants is exactly like the formations associated with the eight sense-sphere wholesome minds. But the compassion and sympathetic joy found among the not-fixed factors of the wholesome do not occur among the resultants, since resultant consciousness is restricted to a strictly limited object; and not only these, but the abstinences too do not occur among the resultants. That associated with fine-material, immaterial, and supramundane resultant consciousness, however, is exactly like the formations associated with the corresponding wholesome consciousness.

The functional indeterminate, too, is of two kinds by way of rootless and rooted. That associated with rootless functional consciousness is rootless. This is similar to that associated with the wholesome-resultant mind-element and the two rootless mind-consciousness-elements — except that, among the two mind-consciousness-elements, energy is an additional factor, and, on account of the presence of energy, concentration becomes strengthened. That associated with rooted functional consciousness is rooted. Among these, that associated with the eight sense-sphere functional minds is, excluding the abstinences, exactly like the formations associated with the eight sense-sphere wholesome minds. That associated with fine-material and immaterial functional consciousness, however, is in every respect exactly like that associated with the corresponding wholesome consciousness. Thus should the indeterminate formations, too, be understood.

Now, the Blessed One said: "whatever form there is, past, future, or present, internal or external, gross or subtle, inferior or superior, whether far or near — all of that, gathered together, heaped into one, is called the aggregate of form. Whatever feeling ... whatever perception ... whatever formations ... whatever consciousness there is, past, future, or present ... heaped into one, is called the aggregate of consciousness." Thus have the aggregates been treated in detail.

Herein, "whatever" is an exhaustive inclusion, without remainder. "Form" is a restriction against excessive extension. Thus, by these two terms together, a complete grasp of form, without remainder, is accomplished. He then begins its division by way of past and the rest — for some of it is past, some future, and so on. The same method applies to feeling and the rest.

Herein, form is called "past" in four ways: by era, by continuity, by occasion, and by moment. Likewise "future" and "present." Herein, by way of era: for a single instance, within a single existence, what precedes rebirth-linking is past; what follows death is future; what occurs between the two is present. By way of continuity: matter of the same kind, originating from a single season or a single nutriment, occurring in unbroken succession, is present; what preceded it, originating from a season or nutriment of a different kind, is past; what follows is future. Mind-born matter originating from a single cognitive process, a single javana, or a single attainment is present; what precedes it is past; what follows is future. By way of occasion: matter occurring, in continuity, within such occasions as a single hour, the forenoon, the evening, or a day and night, is present for that particular occasion; what precedes it is past; what follows is future. By way of moment: matter comprised within the three moments of arising and the rest is present; what precedes it is future; what follows it is past.

The division into internal and external is as already stated. Moreover, here, one's own personal continuum should be understood as "internal," and another individual's as "external." The division into gross and subtle is as already stated.

The division into inferior and superior is of two kinds: figurative and non-figurative. Herein, the form of the Sudassī gods is inferior compared to that of the Akaniṭṭha gods; that very same form is superior compared to that of the Sudassa gods. In this way, down to the form of the hell-beings, inferiority and superiority should be understood figuratively. But, non-figuratively, wherever unwholesome-resultant matter arises, that is inferior; wherever wholesome-resultant matter arises, that is superior.

"Far and near" is likewise as already stated. Moreover, here, farness and nearness should be understood by way of location, taken relative to whatever point is being considered.

"Gathered together, heaped into one": the meaning here is that all this form, separately indicated by the terms "past" and the rest, is, by wisdom, made into a heap under the single kind called the characteristic of being deformed, and is thus called "the aggregate of form." By this, it is shown that all form whatsoever, by coming into a heap under the characteristic of being deformed, is "the aggregate of form." For there is no "aggregate of form" apart from form itself.

And just as with form, so too with feeling and the rest, by their coming into a heap under the characteristics of being felt and the rest. For there are no "aggregate of feeling" and the rest apart from feeling and the rest themselves.

In the classification into past and the rest, here, the past, future, and present nature of feeling should be understood by way of continuity and by way of moment and the rest. Herein, by way of continuity: feeling comprised within a single cognitive process, a single javana, or a single attainment, occurring in conjunction with a single process's object, is present; what precedes it is past; what follows is future. By way of moment and the rest: feeling comprised within the three moments, situated at the beginning, end, or middle, performing its own function, is present; what precedes it is past; what follows is future. The division into internal and external should be understood by way of one's own personal continuum.

The division into gross and subtle should be understood, in the manner stated in the Vibhaṅga — "unwholesome feeling is gross, wholesome-and-indeterminate feeling is subtle," and so on — by way of moral kind, intrinsic nature, person, and mundane-versus-supramundane status. By way of moral kind, firstly: unwholesome feeling, being a cause of blameworthy action and an unpacified occurrence by reason of the affliction of defilement, is gross compared to wholesome feeling; resultant-indeterminate feeling is gross compared to that, by reason of its involving activity, exertion, and result, and its affliction by defilement and blameworthiness; functional-indeterminate feeling is gross compared to that, by reason of its involving result, affliction by defilement, harmlessness, and blamelessness. Wholesome-and-indeterminate feeling, however, by the reverse of what has been said, is subtle compared to unwholesome.

By way of intrinsic nature: painful feeling, being devoid of relish, having wide-ranging impact, producing agitation, being alarming, and overpowering, is gross compared to the other two; the other two, being pleasing, peaceful, excellent, agreeable, and neutral respectively, are subtle compared to painful feeling, as is appropriate. But both pleasant and painful feeling, having wide-ranging impact, producing agitation, and being evident, are gross compared to neutral feeling; that, by the reverse of what has been said, is subtle compared to both of those.

By way of person: an unconcentrated person's feeling, on account of being scattered among various objects, is gross compared to a concentrated person's feeling; by the reverse, the other is subtle.

By way of mundane-versus-supramundane status: feeling with taints is mundane; being a cause for the arising of the taints, being subject to the floods, the yokes, the ties, and the hindrances, being an object of clinging, being defiling, and being common to worldlings, it is gross compared to feeling without taints. By the reverse, that is subtle compared to feeling with taints.

Here, one should avoid a confusion of criteria. For feeling associated with unwholesome-resultant body-consciousness, although indeterminate by moral kind and therefore subtle by that measure, is nevertheless gross by way of intrinsic nature and the rest. Therefore, the grossness and subtlety of feelings should be understood in such a way that no confusion of criteria occurs.

As for "far," it is analyzed in the Vibhaṅga in the manner: "unwholesome feeling is far from wholesome-and-indeterminate feeling." As for "near": "unwholesome feeling is near to unwholesome feeling," and so on. Therefore, unwholesome feeling, by way of being dissimilar in kind, unmixed, and unresembling, is far from wholesome-and-indeterminate feeling; likewise, wholesome-and-indeterminate feeling is far from unwholesome. But unwholesome feeling, by way of being similar in kind and resembling, is near to unwholesome feeling. This is the detailed exposition of the classification into past and the rest with respect to the aggregate of feeling. What has been said applies in exactly the same way to perception and the rest, associated with their respective feelings.

Having understood this, and once more, with respect to these same aggregates: "for the sake of a distinct understanding regarding the aggregates, the method of determination should be rightly known by the discerning by way of order, then by distinction, by neither too few nor too many, and likewise by simile, by being seen in two ways, and by the accomplishment of benefit for one who sees them thus."

Herein, "by order": order here is of many kinds — order of arising, order of abandoning, order of practice, order of plane, and order of teaching. Among these, order of arising does not fit here, since the aggregates do not arise through a successive determination like an embryo's stages and the like. Nor order of abandoning, since indeterminate states are not to be abandoned. Nor order of practice, since unwholesome states are not to be practiced. Nor order of plane, since feeling and the rest are comprised within all four planes equally. Order of teaching, however, does fit.

For the Blessed One, wishing to free those to be guided who had fallen into a grasping of self within the undivided five aggregates, by showing the analysis of that seemingly solid mass — being one who desires their benefit, and for the sake of each such person's easy grasp — first taught the aggregate of form, coarse and forming the domain of the eye and the other faculties. Then feeling, which experiences form as desirable or undesirable. Then, "whatever one feels, that one perceives" — thus perception, which grasps the mode of the very object feeling has taken. Then formations, which construct by way of perception. And then their support and governing master, consciousness. Thus, firstly, should the method of determination by order be understood.

"By distinction": by the distinction between the aggregates and the aggregates subject to clinging. What, then, is their distinction? The aggregates, firstly, are stated without qualification. The aggregates subject to clinging are distinguished by the state of being with taints and clingable. As it is said: "monks, I shall teach you the five aggregates and the five aggregates subject to clinging; listen to that ... and what, monks, are the five aggregates subject to clinging? Whatever form, monks ... near, that is with taints, clingable — this, monks, is called the form-aggregate subject to clinging ..."

And here, just as feeling and the rest also exist without taints, form does not. But since form's status as an aggregate fits by reason of the sense of "a heap," it is spoken of among the aggregates. And since its status as an aggregate subject to clinging fits by reason of the sense of "a heap" and the sense of "with taints," it is spoken of among the aggregates subject to clinging. Feeling and the rest, however, are spoken of among the aggregates only when without taints; they are spoken of among the aggregates subject to clinging when with taints. Herein, "aggregates subject to clinging" should be understood in the sense of "aggregates that are the resort of clinging." But here, all of these together are simply intended as "aggregates."

"By neither too few nor too many": why, then, did the Blessed One state exactly five aggregates, neither fewer nor more? By reason of the single, comprehensive inclusion of everything conditioned according to its shared kind, by reason of this being the utmost limit of the basis for grasping self and what belongs to self, and by reason of the inclusion of all other things within it. For among the manifold varieties of conditioned states, when they are gathered by way of shared kind, form too becomes a single aggregate by way of the single, comprehensive inclusion of what shares the kind of form. Feeling becomes a single aggregate by way of the single, comprehensive inclusion of what shares the kind of feeling. The same method applies to perception and the rest. Therefore, by reason of the single, comprehensive inclusion of everything conditioned according to shared kind, exactly five were stated. And this is the utmost basis for the grasping of self and what belongs to self, namely these same five, form and the rest. For it was said: "monks, when form exists, through clinging to form, through adherence to form, such a view as this arises: 'this is mine, this I am, this is my self' ... when consciousness exists, through clinging to consciousness, through adherence to consciousness, such a view as this arises: 'this is mine, this I am, this is my self.'" Therefore, by reason of this being the utmost basis for the grasping of self and what belongs to self as well, exactly five were stated. And whatever other five aggregates of qualities, such as virtue and the rest, have been spoken of elsewhere, these too, being included within the aggregate of formations, come to be subsumed right here. Therefore, by reason of the inclusion of these other things as well, exactly five were stated. Thus should the method of determination by neither too few nor too many be understood.

"By simile": here, the form-aggregate subject to clinging is like a sickroom, since it is the dwelling-place, by way of basis, door, and object, for the consciousness-aggregate subject to clinging, which is like the sickness itself. The feeling-aggregate subject to clinging is like the sickness, on account of its being the actual affliction. The perception-aggregate subject to clinging is like the origin of the sickness, on account of the presence of feeling associated with lust and the rest by way of sensual perception and the like. The formations-aggregate subject to clinging is like the pursuit of unsuitable things, on account of being the source of feeling's own sickness — for it is said, "they form together feeling for the sake of feeling." The consciousness-aggregate subject to clinging is like the sick person himself, on account of never being free from feeling's sickness. Moreover, these may be compared to a prison, a cause for punishment, a wrongdoer subject to punishment, and to a bowl, food, a seasoning, a server, and an eater, respectively. Thus should the method of determination by simile be understood.

"By being seen in two ways": here, the method of determination by being seen in these two ways — briefly and in detail — should be understood. Briefly: the five aggregates subject to clinging should be regarded, in the manner stated in the Snake Simile, as an enemy with drawn sword; by way of the Burden Discourse, as a burden; by way of the Discourse on the Analogy of Eating, as a devourer; by way of the Pairs Discourse, as impermanent, suffering, not-self, conditioned, and a murderer. In detail: form should be regarded as like a lump of foam, on account of its inability to withstand pressure. Feeling, like a bubble on water, on account of being enjoyable for only a moment. Perception, like a mirage, on account of its deceptiveness. Formations, like a banana trunk, on account of being without core. Consciousness, like a magic trick, on account of its deceptiveness. In particular, even the most excellent internal form should be regarded as foul. Feeling should be regarded as suffering, on account of never being free from the three kinds of suffering. Perception and formations should be regarded as not-self, on account of not being subject to one's control. Consciousness should be regarded as impermanent, on account of its nature of arising and passing away.

"By the accomplishment of benefit for one who sees them thus": from this too, the method of determination should be understood — namely, the accomplishment of benefit that comes to one who sees them in these two ways, briefly and in detail. Thus: briefly, one who sees the five aggregates subject to clinging as an enemy with drawn sword and the rest is not afflicted by the aggregates. In detail, one who sees form and the rest as resembling a lump of foam and the rest does not take what is without core to have a core.

And in particular: one who sees internal form as foul fully understands physical nutriment, abandons the distorted perception of the foul as fair, crosses the flood of sensual desire, is disjoined from the yoke of sensual desire, becomes free of the taint of sensual desire, breaks the body-knot of covetousness, and does not cling to the clinging to sensual pleasure.

One who sees feeling as suffering fully understands the nutriment of contact, abandons the distorted perception of suffering as pleasure, crosses the flood of becoming, is disjoined from the yoke of becoming, becomes free of the taint of becoming, breaks the body-knot of ill will, and does not cling to the clinging to rites and rituals.

One who sees perception and formations as not-self fully understands the nutriment of mental volition, abandons the distorted perception of not-self as self, crosses the flood of views, is disjoined from the yoke of views, becomes free of the taint of views, breaks the body-knot of adherence to "this alone is truth," and does not cling to the doctrine of self.

One who sees consciousness as impermanent fully understands the nutriment of consciousness, abandons the distorted perception of the impermanent as permanent, crosses the flood of ignorance, is disjoined from the yoke of ignorance, becomes free of the taint of ignorance, breaks the body-knot of adherence to rules and observances, and does not cling to the clinging to views.

Since seeing them by way of a murderer and the like brings such great benefit, therefore let the wise person see the aggregates by way of a murderer and the like.

Thus, in the Path of Purification, composed for the joy of good people,
in the section on the development of wisdom,
the discussion called "The Discussion of the Aggregates"
constitutes the fourteenth chapter.