XIV. The Aggregates#
1 A. Understanding#
§1 [431/489] 436 Now, concentration was described under the heading of consciousness in the stanza:
And that has been developed in all its aspects by the bhikkhu who is thus possessed of the more advanced development of concentration that has acquired with direct-knowledge the benefits [described in Chs. XII and XIII]. But understanding comes next and that has still to be developed. Now, that is not easy, firstly even to know about, let alone to develop, when it is taught very briefly. In order, therefore, to deal with the detailed method of its development there is the following set of questions:
What is understanding?
In what sense is it understanding?
What are its characteristic, function, manifestation, and proximate cause?
How many kinds of understanding are there?
How is it developed?
What are the benefits of developing understanding?
§2 Here are the answers:
1.1 (i) What is understanding?#
Understanding (paññā) is of many sorts and has various aspects. An answer that attempted to explain it all would accomplish neither its intention nor its purpose, and would, besides, lead to distraction; so we shall confine ourselves to the kind intended here, which is understanding consisting in insight knowledge associated with profitable consciousness.
1.2 (ii) In what sense is it understanding?#
§3 (ii) In what sense is it understanding? It is understanding (paññā) in the sense of act of understanding (pajānana). [85] What is this act of understanding? It is [432/490] knowing (jānana) in a particular mode separate from the modes of perceiving (sañjānana) and cognizing (vijānana). 437 For though the state of knowing (jānana-bhāva) is equally present in perception (saññā), in consciousness (viññāṇa), and in understanding (paññā), nevertheless perception is only the mere perceiving of an object as, say, blue or yellow; it cannot bring about the penetration of its characteristics as impermanent, painful, and not-self. Consciousness knows the objects as blue or yellow, and it brings about the penetration of its characteristics, but it cannot bring about, by endeavouring, the manifestation of the [supramundane] path. Understanding knows the object in the way already stated, it brings about the penetration of the characteristics, and it brings about, by endeavouring, the manifestation of the path.
§4 Suppose there were three people, a child without discretion, a villager, and a money-changer, who saw a heap of coins lying on a money-changer’s counter. The child without discretion knows merely that the coins are figured and ornamented, long, square or round; he does not know that they are reckoned as valuable for human use and enjoyment. And the villager knows that they are figured and ornamented, etc., and that they are reckoned as valuable for human use and enjoyment; but he does not know such distinctions as, “This one is genuine, this is false, this is half-value.” The money-changer knows all those kinds, and he does so by looking at the coin, and by listening to the sound of it when struck, and by smelling its smell, tasting its taste, and weighing it in his hand, and he knows that it was made in a certain village or town or city or on a certain mountain or by a certain master. And this may be understood as an illustration.
§5 Perception is like the child without discretion seeing the coin, because it apprehends the mere mode of appearance of the object as blue and so on. Consciousness is like the villager seeing the coin, because it apprehends the mode of the object as blue, etc., and because it extends further, reaching the penetration of its characteristics. Understanding is like the money-changer seeing the coin, because, after apprehending the mode of the object as blue, etc., and extending to the penetration of the characteristics, it extends still further, reaching the manifestation of the path.
§6 That is why this act of understanding should be understood as “knowing in a particular mode separate from the modes of perceiving and cognizing.” For that is what the words “it is understanding in the sense of act of understanding” refer to. However, it is not always to be found where perception and consciousness are. [86] 438 But when it is, it is not disconnected from those states. And because it cannot be taken as disconnected thus: “This is perception, this is consciousness, this is understanding,” its difference is consequently subtle and hard to see. Hence the venerable Nāgasena said: “A difficult thing, O King, has been done by the Blessed One.”—“What, venerable Nāgasena, is the difficult thing that has been done by the Blessed One?”—“The difficult thing, O King, done by the Blessed One was the [433/491] defining of the immaterial states of consciousness and its concomitants, which occur with a single object, and which he declared thus: ‘This is contact, this is feeling, this is perception, this is volition, this is consciousness’” ( [Mil] 87 ).
1.3 (iii) What are its characteristic, etc.?#
§7 (iii) What are its characteristic, function, manifestation and proximate cause? Understanding has the characteristic of penetrating the individual essences of states. [87] Its function is to abolish the darkness of delusion, which conceals the individual essences of states. It is manifested as non-delusion. Because of the words, “One who is concentrated knows and sees correctly” ( [A] V 3 ), its proximate cause is concentration.
1.4 (iv) How many kinds of understanding are there?#
§8 (iv) How many kinds of understanding are there?
Firstly, as having the characteristic of penetrating the individual essences of states, it is of one kind.
As mundane and supramundane it is of two kinds.
Likewise as subject to cankers and free from cankers, and so on,
As the defining of mentality and of materiality,
As accompanied by joy or by equanimity,
As the planes of seeing and of development.
It is of three kinds as consisting in what is reasoned, consisting in what is learnt (heard), and consisting in development.
Likewise as having a limited, exalted, or measureless object,
As skill in improvement, detriment, and means,
As interpreting the internal, and so on.
It is of four kinds as knowledge of the four truths,
And as the four discriminations. [88]
§9 1. Herein, the singlefold section is obvious in meaning.
2. As regards the twofold section, the mundane is that associated with the mundane path and the supramundane is that associated with the supramundane path. So it is of two kinds as mundane and supramundane.
§10 [434/492] 3. In the second dyad, that subject to cankers is that which is the object of cankers. That free from cankers is not their object. This dyad is the same in meaning as the mundane and supramundane. The same method applies to the dyads subject to cankers and free from cankers, associated with cankers and dissociated from cankers ( [Dhs] 3 ), and so on. So it is of two kinds as subject to cankers and free from cankers, and so on.
§11 4. In the third dyad, when a man wants to begin insight, his understanding of the defining of the four immaterial aggregates is understanding as defining of mentality, 439 and his understanding of the defining of the material aggregate is understanding as defining of materiality. So it is of two kinds as the defining of mentality and of materiality.
§12 5. In the fourth dyad, understanding belonging to two of the kinds of sense-sphere profitable consciousness, and belonging to sixteen [89] of the kinds of path consciousness with four of the jhānas in the fivefold method, is accompanied by joy. Understanding belonging to two of the kinds of sense-sphere profitable consciousness, and belonging to (the remaining) four kinds of path consciousness with the fifth jhānas is accompanied by equanimity. So it is of two kinds as accompanied by joy or by equanimity.
§13 6. In the fifth dyad, understanding belonging to the first path is the plane of seeing. Understanding belonging to the remaining three paths is the plane of development (see XXII.127). So it is of two kinds as the planes of seeing and of development.
§14 7. As regards the triads, understanding acquired without hearing from another is that consisting in what is reasoned because it is produced by one’s own reasoning. Understanding acquired by hearing from another is that consisting in what is heard, because it is produced by hearing. Understanding that has reached absorption, having been somehow produced by (meditative) development, is that consisting in development. And this is said: Herein, what is understanding consisting in what is reasoned? In the spheres of work invented by ingenuity, or in the spheres of craft invented by ingenuity, or in the sorts of science invented by ingenuity, any preference, view, choice, opinion, judgment, liking for pondering over things, that concerns ownership of deeds (kamma) or is in conformity with truth or is of such kind as to conform with (the axioms) ‘Materiality is impermanent’ or ‘Feeling … perception … formations … [435/493] consciousness is impermanent’ that one acquires without hearing it from another—that is called understanding consisting in what is reasoned.
(In the spheres ) that one acquires by hearing it from another—that is called understanding consisting in what is learnt (heard).
And all understanding in anyone who has attained (an attainment) is understanding consisting in development ( [Vibh] 324–325 ).
So it is of three kinds as consisting in what is thought out, in what is heard, and in development.
§15 8. In the second triad, the understanding that occurs contingent upon sense-sphere states has a limited object. That which occurs contingent upon fine-material-sphere states or immaterial-sphere states has an exalted object. That is mundane insight. That which occurs contingent upon Nibbāna has a measureless object. That is supramundane insight. So it is of three kinds as having a limited, an exalted, or a measureless object.
§16 9. In the third triad, it is increase that is called improvement. That is twofold as the elimination of harm and the arousing of good. Skill in improvement is skill in these, according as it is said: Herein, what is skill in improvement? When a man brings these things to mind both unarisen unprofitable things do not arise and arisen unprofitable things are abandoned in him; or when he brings these things to mind 440 both unarisen profitable things arise and arisen profitable things advance to growth, increase, development, and perfection in him. Whatever here is understanding, act of understanding [for words elided see [Dhs] 16 ] non-delusion, investigation of states, right view, is called skill in improvement ( [Vibh] 325–326 ).
§17 Non-increase is what is called detriment. That also is twofold as the diminution of good and the arousing of harm. Skill in detriment is skill in these, according as it is said: “Herein, what is skill in detriment? When a man brings these things to mind, both unarisen profitable things do not arise …” ( [Vibh] 326 ), and so on.
§18 But in either of these cases any skill in means to cause the production of such and such things, which skill occurs at that moment and is aroused on that occasion, is what is called skill in means, according as it is said: “And all understanding of means thereto is skill in means” ( [Vibh] 326 ).
So it is of three kinds as skill in improvement, in detriment, and in means.
§19 10. In the fourth triad, insight-understanding initiated by apprehending one’s own aggregates is interpreting the internal. [90] That initiated by apprehending another’s aggregates or external materiality not bound up with the faculties, [that is, inanimate matter], is interpreting the external. That initiated by apprehending both is interpreting the internal and external. So it is of three kinds as interpreting the internal, and so on.
§20 [436/494] 11. As regards the tetrads, in the first tetrad, knowledge that occurs contingent upon the truth of suffering is knowledge of suffering; knowledge that occurs contingent upon the origin of suffering is knowledge of the origin of suffering; knowledge that occurs contingent upon the cessation of suffering is knowledge of the cessation of suffering; and knowledge that occurs contingent upon the way leading to the cessation of suffering is knowledge of the way leading to the cessation of suffering. So it is of four kinds as knowledge of the four truths.
§21 12. In the second tetrad, the four kinds of knowledge classed as that concerned with meaning, etc., are called the four discriminations. For this is said: “Knowledge about meaning is the discrimination of meaning (attha-paṭisambhidā). Knowledge about law is the discrimination of law (dhamma-paṭisambhidā). Knowledge about enunciation of language dealing with meaning and law is the discrimination of language (nirutti-paṭisambhidā). Knowledge about kinds of knowledge is discrimination of perspicuity (paṭibhāna-paṭisambhidā)” ( [Vibh] 293 ).
§22 Herein, meaning (attha) is briefly a term for the fruit of a cause (hetu). For in accordance with the cause it is served [91] arrived at, reached, therefore it is called “meaning” (or “purpose”). But in particular the five things, namely, (i) anything conditionally produced, 441 (ii) Nibbāna, (iii) the meaning of what is spoken, (iv) (kamma-) result, and (v) functional (consciousness), should be understood as meaning. When anyone reviews that meaning, any knowledge of his, falling within the category (pabheda) concerned with meaning, is the discrimination of meaning.
§23 Law (dhamma) is briefly a term for a condition (paccaya). For since a condition necessitates (dahati) whatever it may be, makes it occur or allows it to happen, it is therefore called “law” (dhamma). But in particular the five things, namely, (i) any cause that produces fruit, (ii) the noble path, (iii) what is spoken, (iv) what is profitable, and (v) what is unprofitable, should be understood as law. When anyone reviews that law, any knowledge of his, falling within the category concerned with law, is the discrimination of law.
§24 [437/495] This same meaning is shown in the Abhidhamma by the following analysis:
(a) “Knowledge about suffering is the discrimination of meaning. Knowledge about the origin of suffering is the discrimination of law. [Knowledge about the cessation of suffering is the discrimination of meaning. Knowledge about the way leading to the cessation of suffering is the discrimination of law] …
(b) “Knowledge about cause is the discrimination of law. Knowledge about the fruit of a cause is the discrimination of meaning …
(c) “Knowledge about whatever things are born, become, brought to birth, produced, completed, made manifest, is the discrimination of meaning. Knowledge about the things from which those things were born, became, were brought to birth, produced, completed, made manifest, is the discrimination of law …
(d) “Knowledge about ageing and death is the discrimination of meaning. Knowledge about the origin of ageing and death is the discrimination of law. [Knowledge about the cessation of ageing and death is the discrimination of meaning. Knowledge about the way leading to the cessation of ageing and death is the discrimination of law. Knowledge about birth … becoming … clinging … craving … feeling … contact … the sixfold base … mentality-materiality … consciousness … knowledge about formations is the discrimination of meaning. Knowledge about the origin of formations is the discrimination of law.] Knowledge about the cessation of formations is the discrimination of meaning. Knowledge about the way leading to the cessation of formations is the discrimination of law …
(e) “Here a bhikkhu knows the Dhamma (Law)—the Discourses, Songs, [Expositions, Stanzas, Exclamations, Sayings, Birth Stories, Marvels, and] Answers to Questions—this is called the discrimination of law. He knows the meaning of whatever is said thus: ‘This is the meaning of this that was said; this is the meaning of this that was said’—this is called the discrimination of meaning …
(f) “What states are profitable? On an occasion when profitable consciousness of the sense sphere has arisen [that is accompanied by joy and associated with knowledge, having a visible datum as its object … or a mental datum as its object, or contingent upon whatever it may be, on that occasion there is contact … (for elision see [Dhs] §1 ) … there is non-wavering]—these things are profitable. Knowledge about these things is the discrimination of law. Knowledge about their result is the discrimination of meaning” … ( [Vibh] 293–295 ). [92]
§25 Knowledge about enunciation of language dealing with meaning and law (§21): there is the language that is individual essence, the usage that has no exceptions, [93] and deals with that meaning and that law. Any knowledge falling within the category concerned with the enunciation of that, with the speaking, with the utterance of that, concerned with the root-speech of all beings, the Magadhan [438/496] language that is individual essence, in other words, the language of law (dhamma), [any knowledge that] as soon as it hears it spoken, pronounced, uttered, knows, “This is the individual-essence language; this is not the individual-essence language”—[such knowledge] is discrimination of language. [94] 442 One who has reached the discrimination of language knows, on hearing the words “phasso, vedanā,” etc., that that is the individual-essence language, and on hearing “phassā, vedano,” etc., he knows that that is not the individual-essence language.
§26 Knowledge about kinds of knowledge (§21): when a man is reviewing and makes any of the foregoing kinds of knowledge the object [of his knowledge], then any knowledge in him that has knowledge as its object is discrimination of perspicuity, and so is any knowledge about these aforesaid kinds of knowledge, which is concerned with details of their individual domains, functions, and so on.
§27 And these four kinds of discrimination can be placed in two categories: the plane of the trainer and the plane of the non-trainer. Herein, those of the chief disciples and great disciples come into the category of the non-trainer’s plane. Those of the Elder Ānanda, the householder Citta, the layman Dhammika, the householder Upāli, the laywoman Khujjuttarā, etc., come into the category of the trainer’s plane.
§28 And though they come into the categories of the two planes thus, they are nevertheless distinguishable in five aspects, that is to say, as achievement, mastery of scriptures, hearing, questioning, and prior effort. Herein, achievement is the reaching of Arahantship. Mastery of scriptures is mastery of the Buddha’s word. Hearing is learning the Dhamma carefully and attentively. Questioning is discussion of knotty passages and explanatory passages in the texts, commentaries, and so on. Prior effort is devotion to insight in the dispensation of former Buddhas, up to the vicinity of [the stages of] conformity and change-of-lineage by one who has practiced [the duty of] going [with the meditation subject on alms round] and coming back [with it]. [95]
§29 Others have said:
§30 [439/497] Herein, prior effort is the same as that already stated. Great learning is skill in some science or sphere of craft. Dialects means skill in the hundred-and-one tongues, particularly in that of Magadha. Scriptures means mastery of the Buddha’s word, even if only of the Chapter of Similes. [96] Questioning is questioning about defining the meaning of even a single stanza. Achievement is stream-entry … or Arahantship. Waiting on a teacher is living with very learned intelligent teachers. Success in friends is acquisition of friends such as that. 443
§31 Herein, Buddhas and Paccekabuddhas reach the discriminations through prior effort and through achievement. Disciples do so through all these means. And there is no special way of developing a meditation subject in order to attain discriminations. But in trainers the attaining of the discriminations comes about next upon the liberation consisting in trainers’ fruition, and in non-trainers it does so next upon the liberation consisting in non-trainers’ fruition. For the discriminations come to success in Noble Ones only through the noble fruition as the ten powers do in Perfect Ones.
So these were the discriminations referred to when it was said above: “It is of four kinds … as the four discriminations” (§8).
1.5 (v) How is it developed?#
§32 (v) How is it developed? Now, the things classed as aggregates, bases, elements, faculties, truths, dependent origination, etc., are the soil of this understanding, and the [first] two purifications, namely, purification of virtue and purification of consciousness, are its roots, while the five purifications, namely, purification of view, purification by overcoming doubt, purification by knowledge and vision of what is the path and what is not the path, purification by knowledge and vision of the way, and purification by knowledge and vision, are the trunk. Consequently, one who is perfecting these should first fortify his knowledge by learning and questioning about those things that are the “soil” after he has perfected the two purifications that are the “roots,” then he can develop the five purifications that are the “trunk.” This is in brief. The detail is as follows.
2 B. Description of the Five Aggregates#
§33 When it was said above “the things classed as aggregates, bases, elements, faculties, truths, dependent origination, etc., are the soil,” the aggregates here are the five aggregates, that is to say, the materiality aggregate, the feeling aggregate, the perception aggregate, the formations aggregate, and the consciousness aggregate.
2.1 The Materiality Aggregate#
§34 Herein, all kinds of states whatsoever that have the characteristic of “being molested” (ruppana) by cold, etc., taken all together should be understood as the materiality (rūpa) aggregate.
[440/498] 1. That is of one kind with the characteristic of “being molested.”
2. It is also of two kinds when classed as (a) primary entity (bhūta) and (b) derived [by clinging] (upādāya).
§35 Herein (a) primary materiality is of four kinds as the earth element, water element, fire element, and air element. Their characteristic, function, and manifestation have been given under the definition of the four elements (XI.87, 93); but as to the proximate cause, each has the other three as its proximate cause. 444
§36 (b) Derived materiality is of twenty-four kinds as eye, ear, nose, tongue, body, visible datum, sound, odour, flavour; [97] femininity faculty, masculinity faculty, life faculty, heart-basis; bodily intimation, verbal intimation; space element; lightness of matter, malleability of matter, wieldiness of matter, growth of matter, continuity of matter, ageing of matter, impermanence of matter, and physical nutriment.
§37 1. Herein, the eye’s characteristic is sensitivity of primary elements that is ready for the impact of visible data; or its characteristic is sensitivity of primary elements originated by kamma sourcing from desire to see. [98] Its function is to [441/499] pick up [an object] [99] among visible data. It is manifested as the footing of eye-consciousness. Its proximate cause is primary elements born of kamma sourcing from desire to see.
§38 2. The ear’s characteristic is sensitivity of primary elements that is ready for the impact of sounds; or its characteristic is sensitivity of primary elements originated by kamma sourcing from desire to hear. Its function is to pick up [an object] among sounds. It is manifested as the footing of ear-consciousness. Its proximate cause is primary elements born of kamma sourcing from desire to hear.
§39 3. The nose’s characteristic is sensitivity of primary elements that is ready for the impact of odours; or its characteristic is sensitivity of primary elements originated by kamma sourcing from desire to smell. Its function is to pick up [an object] among odours. It is manifested as the footing of nose-consciousness. Its proximate cause is primary elements born of kamma sourcing from desire to smell.
§40 4. The tongue’s characteristic is sensitivity of primary elements that is ready for the impact of flavours; or its characteristic is sensitivity of primary elements originated by kamma sourcing from desire to taste. Its function is to pick up [an object] among flavours. It is manifested as the footing of tongue-consciousness. Its proximate cause is primary elements born of kamma sourcing from desire to taste.
§41 5. The body’s characteristic is sensitivity of primary elements that is ready for the impact of tangible data; or its characteristic is sensitivity of primary elements originated by kamma sourcing from desire to touch. Its function is to pick up [an object] among tangible data. It is manifested as the footing of body-consciousness. Its proximate cause is primary elements born of kamma sourcing from desire to touch.
§42 Some, [100] however, say that the eye is sensitivity of primary elements that have fire in excess, and that the ear, nose, and tongue are sensitivity of primary elements that have [respectively] air, earth, and water in excess, and that the body is that of all [four equally]. Others say that the eye is sensitivity of those that have fire in excess, and that the ear, nose, tongue, and body are [sensitivity] of those that have [respectively] aperture, air, water, and earth in excess. They should be asked to quote a sutta. They will certainly not find one.
§43 But some give as their reason that it is because these [several sensitivities] are [respectively] aided by visible data, etc., as qualities of fire, and so on. [101] They [442/500] should be asked, “But who has said that visible data, etc., are qualities of fire and so on? 445 For it is not possible to say of primary elements, which remain always inseparable, [102] that ‘This is a quality of this one, that is a quality of that one.’”
§44 Then they may say: “Just as you assume, from excess of some primary element in such and such material things, the [respective] functions of upholding (sandhāraṇa), etc., for earth, etc., so from finding visibility, etc., [respectively] in a state of excess [103] in material things that have fire in excess, one may assume that visible data, etc., are [respectively] qualities of these.” They should be told: “We might assume it if there were more odour in cotton, which has earth in excess, than in fermented liquor, which has water in excess, and if the colour of cold water were weaker than the colour of hot water, which has heat in excess.
§45 “But since neither of these is a fact, you should therefore give up conjecturing the difference to be in the supporting primary elements. Just as the natures of visible objects, etc., are dissimilar from each other though there is no difference in the primaries that form a single group, so too are eye-sensitivity, etc., though no other cause of their difference exists.” [104] This is how it should be taken. [443/501] But what is it that is not common to them all? [105] It is the kamma itself that is the reason for their difference. Therefore their difference is due to difference of kamma, not to difference of primary elements; for if there were difference of primary elements, sensitivity itself would not arise, since the Ancients have said: “Sensitivity is of those that are equal, not of those that are unequal.”
§46 Now, among these [sensitivities thus] possessed of difference due to difference of kamma, the eye and the ear apprehend non-contiguous objective fields, since consciousness is caused even if the supporting [primaries] of the objective fields do not adhere to the [faculties’] own supporting primaries. [106] The nose, [444/502] tongue and body apprehend contiguous objective fields, because consciousness is caused only if their objective fields’ [primaries] adhere to their own supporting [primaries], [that is to say, if the objective fields’ primaries adhere] as support [in the case of odours and flavours], and themselves [directly in the case of tangible data, which are identical with the three primaries excluding water].
§47 1. There is what is called the “eye” in the world. That looks like a blue lotus petal and is surrounded by black eyelashes and varied with dark and light circles. The eye [sensitivity as meant] here is to be found in the place in the middle of the black circle surrounded by the white circle in that [feature of the] eye with its accessories where there appears the image of the bodies of those who stand in front of it. It pervades the eye’s seven layers like oil sprinkled on seven layers of cotton. It is assisted by the four primary elements whose [respective] functions are upholding, cohering, maturing, and moving, as a warrior prince is by four nurses whose functions are holding, bathing, dressing, and fanning. It is consolidated by temperature, consciousness, and nutriment; it is maintained by life; it is fu rnished with colour, odour, flavour, etc. (see Ch. XVIII, §5); it is the size of a mere louse’s head; and it duly serves both as physical basis and as door for eye-consciousness, and the rest [of the consciousness of the cognitive series]. 446
§48 And this is said by the General of the Dhamma:
“The sensitivity with which he sees a visible object Is small and it is subtle, too, no bigger, than a louse’s head.”(?)
§49 2. The ear [sensitivity] is to be found inside the [feature of the] ear-hole with its accessories in the place that is shaped like a finger-stall and surrounded by fine brown hairs. It is assisted by the elements in the way aforesaid. It is consolidated by temperature, consciousness, and nutriment; it is maintained by life; it is equipped with colour, etc.; and it duly serves both as physical basis and as door for ear-consciousness, and the rest.
§50 3. The nose [sensitivity] is to be found inside the [feature of the] nose-hole with its accessories in the place shaped like a goat’s hoof. It has assistance, consolidation and maintenance in the way aforesaid; and it duly serves both as physical basis and as door for nose-consciousness, and the rest.
§51 4. The tongue [sensitivity] is to be found in the middle of the [feature of the] tongue with its accessories in the place shaped like a lotus petal tip. It has assistance, consolidation and maintenance in the way aforesaid; and it duly serves both as physical basis and as door for tongue-consciousness, and the rest.
§52 [445/503] 5. The body [sensitivity] is to be found everywhere, like a liquid that soaks a layer of cotton, in this physical body where there is matter that is clung to. [107] It has assistance, consolidation and maintenance in the way aforesaid too; and it duly serves both as physical basis and as door for body-consciousness, and the rest.
§53 Like snakes, crocodiles, birds, dogs, and jackals that gravitate to their own respective resorts, that is to say, termite-mounds, water, space, villages, and charnel grounds, so the eye, etc., should be regarded as gravitating to their own respective resorts, that is to say, visible data, and so on (cf. [Dhs-a] 314 ).
§54 6. As regards visible data, etc., which come next, a visible datum has the characteristic of impinging on the eye. Its function is to be the objective field of eye-consciousness. It is manifested as the resort of that too. Its proximate cause is the four great primaries. And all the [following] kinds of derived materiality are the same as this. Where there is a difference we shall mention it. This [visible datum] is of various kinds as “blue, yellow” ( [Dhs] §617 ) and so on.
§55 7. Sound has the characteristic of impinging on the ear. Its function is to be the object of ear-consciousness. It is manifested as the resort of that too. It is of various kinds as “drum sound, tabour sound” ( [Dhs] §621 ) and so on. 447
§56 8. Odour has the characteristic of impinging on the nose. Its function is to be the object of nose-consciousness. It is manifested as the resort of that too. It is of various kinds as “root odour, heartwood odour” ( [Dhs] §625 ) and so on.
§57 9. Flavour has the characteristic of impinging on the tongue. Its function is to be the object of tongue-consciousness. It is manifested as the resort of that too. It is of various kinds as “root flavour, trunk flavour” ( [Dhs] §629 ) and so on.
§58 10. The femininity faculty has the female sex as its characteristic. Its function is to show that “this is a female.” It is manifested as the reason for the mark, sign, work, and ways of the female (cf. [Dhs] §633 ).
11. The masculinity faculty has the male sex as its characteristic. Its function is to show that “this is a male.” It is manifested as the reason for the mark, sign, work, and ways of the male (cf. [Dhs] §634 ).
Both these last are coextensive with the whole body, as body-sensitivity is. But it does not follow that they have to be called either “located in the space where body-sensitivity is located” or “located in the space where that is not located.” Like the natures of visible data, etc., these are not confoundable one with the other. [108]
§59 [446/504] 12. The life faculty has the characteristic of maintaining conascent kinds of matter. Its function is to make them occur. It is manifested in the establishing of their presence. Its proximate cause is primary elements that are to be sustained. And although it has the capacity consisting in the characteristic of maintaining, etc., yet it only maintains conascent kinds of matter at the moment of presence, as water does lotuses and so on. Though states (dhamma) arise due to their own conditions, it maintains them, as a wet-nurse does a prince. And it occurs itself only through its connection with the states that occur, like a pilot; it does not cause occurrence after dissolution, because of its own absence and that of what has to be made to occur. It does not prolong presence at the moment of dissolution because it is itself dissolving, like the flame of a lamp when the wick and the oil are getting used up. But it must not be regarded as destitute of power to maintain, make occur, and make present, because it does accomplish each of these functions at the moment stated (cf. [Dhs] §635 ). [109]
§60 [447/505] 13. The heart-basis has the characteristic of being the (material) support for the mind-element and for the mind-consciousness-element. Its function is to observe them. It is manifested as the carrying of them. It is to be found in dependence on the blood, of the kind described in the treatise on mindfulness of the body (VIII.111), inside the heart. It is assisted by the primaries with their functions of upholding, etc.; it is consolidated by temperature, consciousness, and nutriment; it is maintained by life; and it serves as physical basis for the mind-element and mind-consciousness-element, and for the states associated with them. [110]
§61 [448/506] 14. Bodily intimation is the mode (conformation) and the alteration (deformation) in the consciousness-originated air element that causes the occurrence of moving forward, etc., which mode and alteration are a condition for the stiffening, upholding, and moving of the conascent material body. 448 Its function is to display intention. It is manifested as the cause of bodily excitement. Its proximate cause is the consciousness-originated air element. But it is called “bodily intimation” (kāya-viññatti) because it is the cause of the intimating (viññāpana) of intention by means of bodily excitement, and because it is itself intimatable through the body, in other words, through that bodily excitement. Moving forward, etc., should be understood to occur owing to the movement of the [kinds of matter] that are temperature-born, etc., which are interlocked with the consciousness-born kinds moved by that [intimation] [111] (See [Dhs] §636 ).
§62 [450/508] 15. Verbal intimation is the mode (conformation) and the alteration (deformation) in the consciousness-originated earth element that causes that occurrence of speech utterance which mode and alteration are a condition for the knocking together of clung-to matter. [112] Its function is to display intention. It is manifested as the cause of the voice in speech. Its proximate cause is the consciousness-originated earth element. But it is called “verbal intimation” because it is the cause of the intimating of intention by means of the voice in speech, and because it is itself intimatable through speech, in other words, through that voice in speech. For, just as, on seeing a sign for water consisting of an ox skull, etc., hung up in the forest, it is intimated that “there is water here,” so too, on noticing either the bodily shaking or the voice in speech thus, they intimate. [113] (See [Dhs] §637 .)
§63 16. The space element has the characteristic of delimiting matter. Its function is to display the boundaries of matter. It is manifested as the confines of matter; or it is manifested as untouchedness, as the state of gaps and apertures (cf. [Dhs] §638 ). Its proximate cause is the matter delimited. And it is on account of it that one can say of material things delimited that “this is above, below, around, that.”
§64 17. Lightness of matter has the characteristic of non-slowness. Its function is to dispel heaviness of matter. It is manifested as light transformability. Its proximate cause is light matter (cf. [Dhs] §639 ).
18. Malleability of matter has the characteristic of non-stiffenedness. Its function is to dispel stiffness of matter. It is manifested as non-opposition to any kind of action. Its proximate cause is malleable matter (cf. [Dhs] §640 ).
19. Wieldiness of matter has the characteristic of wieldiness that is favourable to bodily action. Its function is to dispel unwieldiness. It is manifested as non-weakness. Its proximate cause is wieldy matter (cf. [Dhs] §641 ).
§65 These three, however, are not found apart from each other. Still their difference may be understood as follows. Lightness of matter is alteration of matter such as any light (agile) state in material instances, as in one who is healthy, any [451/509] non-slowness, any manner of light transformability in them, which is originated by conditions that prevent any disturbance of elements capable of creating sluggishness of matter. Malleability of matter is alteration of matter such as any malleable state in material instances, as in a well-pounded hide, any pliable manner consisting in amenableness to exercise of power over them in all kinds of work without distinction, which 449 is originated by conditions that prevent any disturbance of elements capable of creating stiffness of matter. Wieldiness of matter is alteration of matter such as any wieldy state in material instances, as in well-refined gold, any manner in them consisting in favourableness to the work of the body, which is originated by conditions that prevent any disturbance of elements capable of creating unfavourableness to the work of the body.
§66 20. Growth of matter has the characteristic of setting up. Its function is to make material instances emerge in the first instance. It is manifested as launching; or it is manifested as the completed state. Its proximate cause is grown matter.
21. Continuity of matter has the characteristic of occurrence. Its function is to anchor. It is manifested as non-interruption. Its proximate cause is matter that is to be anchored.
Both of these are terms for matter at its birth; but owing to difference of mode, and according to [different persons’] susceptibility to instruction, the teaching in the summary (uddesa) in the Dhammasaṅgaṇī is given as “growth and continuity” (cf. [Dhs] §596 ); but since there is here no difference in meaning, consequently in the description (niddesa) of these words, “the setting up of the sense-bases is the growth of matter” and “the growth of matter is the continuity of matter” is said ( [Dhs] §642 , 732, 865).
§67 And in the Commentary, after saying, “It is genesis that is called ‘setting up,’ increase that is called ‘growth,’ occurrence that is called ‘continuity,’” this simile is given: “Genesis as setting up is like the time when water comes up in a hole dug in a river bank; increase as growth is like the time when it fills [the hole]; occurrence as continuity is like the time when it overflows.” And at the end of the simile it is said: “So what is stated? Setting up is stated by sense-base; sense-base is stated by setting up.” Consequently, it is the first genesis of material instances that is their setting up; the genesis also of others that are generated in addition to those is growth since it appears in the aspect of increase; the repeated genesis also of others that are generated in addition to those is continuity since it appears in the aspect of anchoring. This is how it should be understood to have been declared thus.
§68 22. Ageing has the characteristic of maturing (ripening) material instances. Its function is to lead on towards [their termination]. It is manifested as the loss of newness without the loss of individual essence, like oldness in paddy. Its proximate cause is matter that is maturing (ripening). This is said with reference to the kind of ageing that is evident through seeing alteration in teeth, etc., as their brokenness, and so on (cf. [Dhs] §644 ). But that of immaterial states, which has no such [visible] alteration, is called hidden ageing. And that in earth, water, rocks, the moon, the sun, etc., is called incessant ageing. 450
§69 [452/510] 23. Impermanence of matter has the characteristic of complete breaking up. Its function is to make material instances subside. It is manifested as destruction and fall (cf. [Dhs] §645 ). Its proximate cause is matter that is completely breaking up.
§70 24. Physical nutriment has the characteristic of nutritive essence. Its function is to feed kinds of matter. It is manifested as consolidating. Its proximate cause is a physical basis that must be fed with physical food. It is a term for the nutritive essence by means of which living beings sustain themselves (cf. [Dhs] §646 ).
§71 These, firstly, are the material instances that have been handed down in the texts. [114] But in the Commentary, others have been added as follows: matter as power, matter as procreation, matter as birth, matter as sickness; and, in the opinion of some, matter as torpor. [115]
In the first place, matter as torpor is rejected as non-existent by the words:
As to the rest, matter as sickness is included by ageing and by impermanence; matter as birth by growth and continuity; matter as procreation, by the water element; and matter as power by the air element. So taken separately not even one of these exists: this was the agreement reached.
So this derived matter of twenty-four sorts and the aforesaid matter of the primary elements, which is of four sorts, together amount to twenty-eight sorts, neither more nor less.
§72 And all that [matter of twenty-eight sorts] is of one kind as “not-root-cause, root-causeless, dissociated from root-cause, with conditions, mundane, subject to cankers” ( [Dhs] §584 ), and so on.
It is of two kinds as internal and external, gross and subtle, far and near, produced (nipphanna) and unproduced, sensitive matter and insensitive matter, faculty and non-faculty, clung to and not-clung to, and so on.
§73 Herein, the five kinds beginning with the eye are internal because they occur as an integral part of the selfhood (in oneself); the rest are external because they are external to that selfhood (personality). The nine beginning with the eye and the three elements excepting the water element, making twelve kinds in all, are to be taken as gross because of impinging; the rest are subtle because they are the opposite of that. What is subtle is far because it is difficult to penetrate, the other is near because it is easy to penetrate. The eighteen kinds of matter, that is to say, the four elements, the thirteen beginning with the eye, and physical nutriment, are produced because they can be discerned through their own individual essences, having exceeded the [purely conceptual] states of [matter as] delimitation, [matter as] alteration, and [matter as] characteristic (see §77); the rest, being the opposite, are unproduced. The five kinds beginning with the [453/511] eye are sensitive matter through their being conditions for the apprehension of visible data, etc., because they are, as it were, bright like the surface of a looking glass; the rest are insensitive matter because they are the opposite of that. 451 Sensitive matter itself, together with the three beginning with the femininity faculty, is faculty in the sense of predominance; the rest are not-faculty because they are the opposite of that. What we shall later describe as “kamma-born” (§75 and XX.27) is clung to because that is “clung to,” [that is, acquired] by kamma. The rest are not-clung to because they are the opposite of that.
§74 Again, all matter is of three kinds according to the visible (sanidassana) triad, the kamma-born triad, etc. (see [Dhs] 2 ). Herein, as regards the gross, a visible datum is visible with impact; the rest are invisible with impact; all the subtle kinds are invisible without impact. So firstly it is of three kinds according to the visible triad.
§75 According to the kamma-born triad, etc., however, that born from kamma is kamma-born; that born from a condition other than that is not-kamma-born; that not born from anything is neither-kamma-born-nor-not-kamma-born.
That born from consciousness is consciousness-born; that born from a condition other than consciousness is not-consciousness-born; that not born from anything is neither-consciousness-born-nor-not-consciousness-born.
That born from nutriment is nutriment-born; that born from a condition other than that is not-nutriment-born; that not born from anything is neither-nutriment-born-nor-not-nutriment-born.
That born from temperature is temperature-born; that born from a condition other than that is not-temperature-born; that not born from anything is neither-temperature-born-nor-not-temperature-born.
So it is of three kinds according to the kamma-born triad, and so on.
§76 Again, it is of four kinds as seen, etc., as concrete matter, etc., and as the physical basis tetrads, and so on.
Herein, the visible-data base is seen because it is the objective field of seeing. The sound base is heard because it is the objective field of hearing. The three, that is to say, odours, flavours, and tangible data, are sensed (lit. contacted) because they are the objective fields of faculties that take contiguous [objective fields]. The rest are cognized because they are the objective field of consciousness (cognition) only. So firstly it is of four kinds according to the seen, etc., tetrad. [116]
§77 [454/512] Here, however, “produced matter” is concrete matter; the space-element is delimiting matter; those from “bodily intimation” up to “wieldiness” are matter as alteration; birth, ageing and dissolution are matter as characteristic. So it is of four kinds as concrete matter and so on.
§78 Here, however, what is called the materiality of the heart is physical basis, not door (see [Dhs-a] 82f. ); the two intimations are door, not physical basis; sensitive matter is both physical basis and door; the rest are neither physical basis nor door. So it is four kinds according to the physical basis tetrad.
§79 Again, it is of five kinds as born of one, born of two, born of three, born of four, and not born of anything.
Herein, what is kamma-born only or consciousness-born only is called born of one. Of these, materiality of the faculties, together with the heart-basis, is kamma-born only; the two intimations are consciousness-born only. But what is born [now] of consciousness and [now] of temperature is called born of two. That is the sound base only. [117] What is born of temperature, consciousness, and nutriment [455/513] 452 is called born of three. But that is the three beginning with “lightness” only. What is born from the four beginning with kamma is called born of four. That is all the rest except “matter as characteristic.”
§80 But “matter as characteristic” is called not born of anything. Why? Because there is no arising of arising, and the other two are the mere maturing and breakup of what has arisen. Though in the passage, “The visible-data base, the sound base, the odour base, the flavour base, the tangible-data base, the space element, the water element, lightness of matter, malleability of matter, wieldiness of matter, growth of matter, continuity of matter, and physical food—these states are consciousness-originated” (cf. [Dhs] §667 ) and so on, a state of birth [that is, growth] being born from somewhere can be understood as allowable since the point of view here is the moment when the conditions that are giving birth to the kinds of materiality are exercising their function.
This, firstly, is the section of the detailed explanation dealing with the materiality aggregate.
2.2 The Consciousness Aggregate#
§81 Among the remaining aggregates, however, whatever has the characteristic of being felt [118] should be understood, all taken together, as the feeling aggregate; and whatever has the characteristic of perceiving, all taken together, as the perception aggregate; and whatever has the characteristic of forming, all taken together, as the formations aggregate; and whatever has the characteristic of cognizing, all taken together, as the consciousness aggregate. Herein, since the rest are easy to understand when the consciousness aggregate has been [456/514] understood, we shall therefore begin with the commentary on the consciousness aggregate.
§82 “Whatever has the characteristic of cognizing should be understood, all taken together, as the consciousness aggregate” was said above. And what has the characteristic of cognizing (vijānana)? Consciousness (viññāṇa); according as it is said, “It cognizes, friend, that is why ‘consciousness’ is said” ( [M] I 292 ). The words viññāṇa (consciousness), citta (mind, consciousness), and mano (mind) are one in meaning.
2.2.1 The 89 Kinds of Consciousness—see Table III#
That same [consciousness], though one in its individual essence with the characteristic of cognizing, is threefold according to kind, namely, (I) profitable, (II) unprofitable, and (III) indeterminate. [119]
2.2.1.1 I. Profitable#
§83 I. Herein, the profitable is fourfold according to plane, namely, (A) of the sense sphere, (B) of the fine-material sphere, (C) of the immaterial sphere, and (D) supramundane. [120] [457/515] I. A. Herein, (1)–(8) that of the sense sphere is eightfold, being classified according to joy, equanimity, knowledge, and prompting, that is to say: (1) when accompanied-by-joy it is either associated-with-knowledge and unprompted, or (2) prompted; or (3) it is dissociated-from-knowledge and likewise [unprompted, or (4) prompted]; and (5) when accompanied-by-equanimity it is either associated-with-knowledge and prompted, or (6) unprompted; or (7) it is dissociated-from-knowledge 453 and likewise [unprompted, or (8) prompted].
§84 (1) When a man is happy on encountering an excellent gift to be given, or recipient, etc., or some such cause for joy, and by placing right view foremost that occurs in the way beginning “There is [merit in] giving” ( [M] I 288 ), he unhesitatingly and unurged by others performs such merit as giving, etc., then his consciousness is accompanied by joy, associated with knowledge, and unprompted. (2) But when a man is happy and content in the way aforesaid, and, while placing right view foremost, yet he does it hesitantly through lack of free generosity, etc., or urged on by others, then his consciousness is of the same kind as the last but prompted; for in this sense “prompting” is a term for a prior effort exerted by himself or others
§85 (3) But when young children have a natural habit due to seeing the behaviour of relatives and are joyful on seeing bhikkhus and at once give them whatever they have in their hands or pay homage, then the third kind of consciousness arises. (4) But when they behave like this on being urged by their relatives, “Give; pay homage,” then the fourth kind of consciousness arises. (5)–(8) But when the consciousnesses are devoid of joy in these four instances through encountering no excellence in the gift to be given, or in the recipient, etc., or through want of any such cause for joy, then the remaining four, which are accompanied by equanimity, arise.
So sense-sphere profitable [consciousness] should be understood as of eight kinds, being classed according to joy, equanimity, knowledge, and prompting.
§86 I. B. The consciousness of the fine-material sphere is fivefold, being classed according to association with the jhāna factors. That is to say, (9) the first is associated with applied thought, sustained thought, happiness, bliss, and concentration, (10) the second leaves out applied thought from that, (11) the third leaves out sustained thought from that, (12) the fourth makes happiness fade away from that, (13) the fifth is associated with equanimity and concentration, bliss having subsided.
§87 I. C. That of the immaterial sphere is fourfold by association with the four immaterial states; for (14) the first is associated with the jhāna of the base consisting of boundless space in the way aforesaid, while (15)–(17) the second, third, and fourth, are [respectively] associated with those of the base consisting of boundless consciousness, and so on.
§88 I. D. The supramundane is fourfold (18)–(21) by association with the four paths.
[458/516] So firstly, profitable consciousness itself is of twenty-one kinds. 454
2.2.1.2 II. Unprofitable#
§89 II. The unprofitable is one kind according to plane, being only of the sense sphere. It is of three kinds according to root, as (a) rooted in greed, (b) rooted in hate, and (c) rooted in delusion.
§90 II. (a) Herein, (22)–(29) that rooted in greed is of eight kinds, being classed according to joy, equanimity, [false] view, and prompting, that is to say: (22) when accompanied by joy it is either associated-with-[false-]view and unprompted, or (23) prompted; or (24) it is dissociated-from-[false-]view and likewise [unprompted or (25) prompted]; and (26) when accompanied-by-equanimity it is either associated-with-[false-]view and unprompted, or (27) prompted; or (28) it is dissociated-from-[false-]view and likewise [unprompted, or (29) prompted].
§91 (22) When a man is happy and content in placing wrong view foremost of the sort beginning “There is no danger in sense desires” ( [M] I 307 ), and either enjoys sense desires with consciousness that in its own individual essence is eager without being urged, or believes auspicious sights, etc., have a [real substantial] core, then the first kind of unprofitable consciousness arises (23); when it is with consciousness that is sluggish and urged on, then it is the second kind (24). But when a man is happy and content only, without placing wrong view foremost, and indulges in sexual intercourse, or covets others’ good fortune, or steals others’ goods, with consciousness that in its own individual essence is eager without being urged, then it is the third kind (25). When it is with consciousness that is sluggish and urged on, then it is the fourth kind (26)–(29). But when the consciousnesses are devoid of joy in these four instances through encountering no excellence in the sense desires, or through want of any such cause for joy, then the remaining four, which are accompanied by equanimity, arise.
So that rooted in greed should be understood as of eight kinds, being classed according to joy, equanimity, [false] view and prompting.
§92 II. (b) That rooted in hate is of two kinds: (30)–(31) being accompanied-by-grief and associated-with-resentment, it is either prompted or unprompted. It should be understood to occur at the times when [consciousness] is either keen [if unprompted] or sluggish [if prompted] in the killing of living things, and so on.
§93 II. (c) That rooted in delusion is of two kinds: (32)–(33) being accompanied-by-equanimity, it is either associated-with uncertainty or associated-with-agitation. It should be understood to occur at the time of indecision or of distraction.
So unprofitable consciousness is of twelve kinds.
2.2.1.3 III. Indeterminate#
§94 III. The indeterminate is of two kinds: (i) resultant and (ii) functional. Herein, III. i. resultant is of four kinds according to plane; namely, (A) of the sense sphere, (B) of the fine-material sphere, (C) of the immaterial sphere, and (D) supramundane. Herein, III. i. A. that of the sense sphere is of two kinds, namely, (a) profitable result and (b) unprofitable result. And III. i. A. (a) the profitable resultant is of two kinds, namely, (1) without root-cause and (2) with root-cause.
[III. i. Resultant]
§95 III. i. A. (a) i. Herein, that without root-cause is that devoid of non-greed, etc., as the cause of result. It is of eight kinds as (34) eye-consciousness (35)–(38), [459/517] ear-, nose-, tongue-, and body-consciousness (39), mind-element with the function of receiving (40)–(41), the two mind-consciousness-elements with the functions of investigating, and so on. 455
§96 Herein, (34) eye-consciousness has the characteristic of being supported by the eye and cognizing visible data. Its function is to have only visible data as its object. It is manifested as occupation with visible data. Its proximate cause is the departure of (70) the functional mind-element that has visible data as its object.
(35)–(38) Ear-, nose-, tongue-, and body-consciousness [respectively] have the characteristic of being supported by the ear, etc., and of cognizing sounds, and so on. Their functions are to have only sounds, etc., as their [respective] objects. They are manifested as occupation with [respectively] sounds, and so on. Their proximate cause is the departure of (70) the functional mind-element that has [respectively] sounds, etc., as its object.
§97 (39) [The resultant] mind-element has the characteristic of cognizing [respectively] visible data, etc., immediately next to (34)–(38) eye-consciousness, and so on. Its function is to receive visible data, and so on. It is manifested as the state [of receiving] corresponding to that [last-mentioned function]. [121] Its proximate cause is the departure of eye-consciousness, and so on.
(40)–(41) Also the twofold resultant mind-consciousness-element without root-cause with the function of investigating, etc., has as its characteristic the cognizing of the six kinds of objects. Its function is that of investigating, and so on. It is manifested as the state [of investigating] corresponding to that [last-mentioned function]. Its proximate cause is the heart-basis.
§98 But it is classed according to its association with joy or with equanimity, and according to its being divisible into that with two positions and that with five positions [in the cognitive series]. For of these, (40) one is associated-with-joy because of its presence when entirely desirable objects occur; and it has two positions [in the cognitive series] because it occurs as investigating at the five doors and as registration at the end of impulsion. (41) The other kind is associated-with-equanimity because of its presence when desirable-neutral objects occur, and it has five positions since it occurs as investigation, registration, rebirth-linking, life-continuum, and death.
§99 And this eightfold resultant consciousness without root-cause is of two kinds as well because of having an invariable object and a variable object. It is of three kinds as classed according to [bodily] pleasure, [mental] joy, and equanimity. For (34)–(38) the five consciousnesses have each an invariable object since they occur respectively only with respect to visible data, and so on. The others (39)–(41) have a variable object. For here (39) the mind-element occurs with respect to the five beginning with visible data, and (40)–(41) the two mind-consciousness-elements [460/518] occur with respect to [all] six. Here, however, body-consciousness is associated with [bodily] pleasure. The mind-consciousness-element (40) with two positions is associated with [mental] joy; the other (41) is associated with equanimity.
So firstly, the profitable resultant without root-cause should be understood as of eight kinds.
§100 III. i. A. (a) 2. But that with root-cause is (42)–(49) that associated with non-greed, etc., as the cause of the result. It is of eight kinds because it is classed according to joy, etc., like the profitable of the sense sphere (1)–(8). But it does not occur with respect to the six objects [122] through giving, etc., as the profitable does; for it occurs only with respect to the six objects that are included among limited states, [123] as rebirth-linking, life-continuum, death, and registration. But the prompted and unprompted states should be understood here as due to the source it has come from, and so on. [124] 456 And while there is no difference in the associated states, the resultant should be understood as passive like the reflection of a face in a looking-glass while the profitable is active like the face.
§101 III. i. A. (b) Unprofitable resultant, though, is without root-cause only. It is of seven kinds as (50) eye-consciousness, (51)–(54) ear-, nose-, tongue-, and body-consciousness, (55) mind-element with the function of receiving, and (56) mind-consciousness-element with the function of investigating, etc., and having five positions. It should be understood as to characteristic, etc., in the same way as the profitable resultant without root-cause (34)–(41).
§102 Profitable resultant, though, has desirable or desirable-neutral objects only, while these have undesirable or undesirable-neutral objects only. The former are of three kinds, being classed according to equanimity, bodily pleasure, and mental joy, while these are of two kinds, being classed according to bodily pain and equanimity. For here it is only body-consciousness that is accompanied by bodily pain; the rest are accompanied by equanimity. And the equanimity in these is inferior, and not very sharp as the pain is; while in the former it is superior, and not very sharp as the pleasure is.
So with these seven kinds of unprofitable resultant and the previous sixteen kinds of profitable resultant, sense-sphere resultant consciousness is of twenty-three kinds.
§103 [461/519] III. i. B. That of the fine-material sphere, however, is of five kinds (57)–(61) like the profitable (9)–(13). But the profitable occurs in a cognitive series with the impulsions as an attainment [of jhāna], while this occurs in an existence [in the fine-material sphere] as rebirth-linking, life-continuum, and death.
§104 III. i. C. And as that of the fine-material sphere [was like the profitable of that sphere] so that of the immaterial sphere (62)–(65) is of four kinds like the profitable too (14)–(17). And its occurrence is classed in the same way as that of the fine-material sphere.
§105 III. i. D. The supramundane resultant is of four kinds (66)–(69) because it is [respectively] the fruitions of the consciousnesses associated with the four paths (18)–(21). It occurs in two ways, that is to say, as [fruition in] the cognitive series of the path and as fruition attainment (see Ch. XXII).
So resultant consciousness in all the four planes is of thirty-six kinds.
[III. ii. Functional]
§106 III. ii. The functional, however, is of three kinds according to plane: (A) of the sense sphere, (B) of the fine-material sphere, (C) of the immaterial sphere. Herein, III. ii. A., that of the sense sphere, is of two kinds, namely, (1) without root-cause, and (2) with root-cause.
Herein, that without root-cause is that devoid of non-greed, etc., as the cause of result. That is of two kinds, being classed as (70) mind-element, and (71)–(72) mind-consciousness-element.
§107 Herein, (70) the mind-element has the characteristics of being the forerunner of eye-consciousness, etc., and of cognizing visible data and so on. Its function is to advert. It is manifested as confrontation of visible data, and so on. Its proximate cause is the interruption of [the continued occurrence of consciousness as] life-continuum. It is associated with equanimity only.
§108 But the mind-consciousness-element is of two kinds, namely, shared by all and not shared by all. 457 Herein, (71) that shared by all is the functional [mind-consciousness-element] accompanied by equanimity without root-cause. It has the characteristic of cognizing the six kinds of objects. Its function is to determine at the five doors and to advert at the mind door. It is manifested as the states [of determining and adverting] corresponding to those [last-mentioned two functions]. Its proximate cause is the departure either of the resultant mind-consciousness-element without root-cause (40)–(41) [in the first case], or of one among the kinds of life-continuum [in the second]. (72) That not shared by all is the functional [mind-consciousness-element] accompanied by joy without root-cause. It has the characteristic of cognizing the six kinds of objects. Its function is to cause smiling [125] in Arahants about things that are not sublime. It is manifested as the state corresponding to that [last-mentioned function]. Its proximate cause is always the heart-basis.
So the sense-sphere functional without root-cause is of three kinds.
§109 III. ii. A. 2. That, however, with root cause is of eight kinds (73)–(80), like the profitable (1)–(8), being classed according to joy and so on. While the profitable [462/520] arises in trainers and ordinary men only, this arises in Arahants only. This is the difference here.
So firstly, that of the sense sphere is of eleven kinds.
B., III. ii. C. That, however, of the fine-material sphere (81)–(85), and that of the immaterial sphere (86)–(89) are [respectively] of five kinds and of four kinds like the profitable. But they should be understood to differ from the profitable in that they arise only in Arahants.
So functional consciousness in the three planes is of twenty kinds in all.
§110 So the 21 kinds of profitable, the 12 kinds of unprofitable, the 36 kinds of resultant, and the 20 kinds of functional, amount in all to 89 kinds of consciousness. And these occur in the fourteen modes of (a) rebirth-linking, (b) life-continuum, (c) adverting, (d) seeing, (e) hearing, (f) smelling, (g) tasting, (h) touching, (i) receiving, (j) investigating, (k) determining, (l) impulsion, (m) registration, and (n) death.
2.2.2 The 14 Modes of Occurrence of Consciousness#
§111 How so? (a) When, through the influence of the eight kinds of sense-sphere profitable [consciousness] (1)–(8), beings come to be reborn among deities and human beings, then the eight kinds of sense-sphere resultant with root-cause (42)–(49) occur, and also the resultant mind-consciousness-element without root-cause associated with equanimity (41), which is the weak profitable result with two root-causes in those who are entering upon the state of eunuchs, etc., among human beings—thus nine kinds of resultant consciousness in all occur as rebirth-linking; and they do so making their object whichever among the kamma, sign of kamma, or sign of destiny has appeared at the time of dying (see also XVII.120). [126]
§112 When, through the influence of the profitable of the fine-material sphere (9)–(13) and the immaterial sphere (14)–(17), beings are reborn [respectively] in the fine-material and immaterial kinds of becoming, then the nine kinds of fine-material (57)–(61) and immaterial (62)–(65) resultant occur as rebirth-linking; and they do so making their object only the sign of kamma that has appeared at the time of dying. [127]
§113 When, through the influence of the unprofitable (22)–(33), they are reborn in a state of loss, then the one kind of unprofitable resultant mind-consciousness-element without root-cause (56) occurs as rebirth-linking; and it does so making its object whichever among the kamma, sign of kamma, and sign of destiny has appeared at the time of dying. 458
[463/521] This firstly is how the occurrence of nineteen kinds of resultant consciousness should be understood as rebirth-linking.
§114 (b) When the rebirth-linking consciousness has ceased, then, following on whatever kind of rebirth-linking it may be, the same kinds, being the result of that same kamma whatever it may be, occur as life-continuum consciousness with that same object; and again those same kinds. [128] And as long as there is no other kind of arising of consciousness to interrupt the continuity, they also go on occurring endlessly in periods of dreamless sleep, etc., like the current of a river. [129]
This is how the occurrence of those same [nineteen kinds of] consciousness should be understood as life-continuum.
§115 (c) With the life-continuum continuity occurring thus, when living beings’ faculties have become capable of apprehending an object, then, when a visible datum has come into the eye’s focus, there is impinging upon the eye-sensitivity due to the visible datum. Thereupon, owing to the impact’s influence, there comes to be a disturbance in [the continuity of] the life-continuum. [130] Then, when the life-continuum has ceased, the functional mind-element (70) arises making that same visible datum its object, as it were, cutting off the life-continuum and accomplishing the function of adverting. So too in the case of the ear door and so on.
§116 When an object of anyone of the six kinds has come into focus in the mind door, then next to the disturbance of the life-continuum the functional mind-consciousness-element without root-cause (71) arises accompanied by [464/522] equanimity, as it were, cutting off the life-continuum and accomplishing the function of adverting.
This is how the occurrence of two kinds of functional consciousness should be understood as adverting.
§117 (d)–(h) Next to adverting, [131] taking the eye door first, eye-consciousness (d) arises accomplishing the function of seeing in the eye door and having the eye-sensitivity as its physical basis. And [likewise] (e) ear-, (f) nose-, (g) tongue-, and (h) body-consciousness arise, accomplishing respectively the functions of hearing, etc., in the ear door and so on.
These comprise the profitable resultant [consciousnesses] (34)–(38) with respect to desirable and desirable-neutral objective fields, and the unprofitable resultant (50)–(54) with respect to undesirable and undesirable-neutral objective fields.
This is how the occurrence of ten kinds of resultant consciousness should be understood as seeing, hearing, smelling, tasting, and touching.
§118 (i) Because of the words, “Eye-consciousness having arisen and ceased, next to that there arises consciousness, mind, mentation … which is appropriate mind-element” ( [Vibh] 88 ), etc., next to eye-consciousness, etc., and receiving the same objective fields as they [deal with], mind-element arises as (39) profitable resultant next to profitable resultant [eye-consciousness, etc.,] and as (55) unprofitable resultant next to 459 unprofitable resultant [eye-consciousness, and so on].
This is how the occurrence of two kinds of resultant consciousness should be understood as receiving.
§119 (j) Because of the words, “Mind-element having arisen and ceased, also, next to that there arises consciousness, mind, mentation … which is appropriate mind-element” ( [Vibh] 89 ), [132] then resultant mind-consciousness-element without root-cause arises investigating the same objective field as that received by the mind-element. When next to (55) unprofitable-resultant mind-element it is (56) unprofitable-resultant, and when next to (39) profitable-resultant [mind-element] it is either (40) accompanied by joy in the case of a desirable object, or (41) accompanied by equanimity in the case of a desirable-neutral object.
This is how the occurrence of three kinds of resultant consciousness should be understood as investigating.
§120 (k) Next to investigation, (71) functional mind-consciousness-element without root-cause arises accompanied by equanimity determining that same objective field.
[465/523] This is how the occurrence of one kind of resultant consciousness should be
§121 understood as determining. (l) Next to determining, if the visible datum, etc., as object is vivid, [133] then six or seven impulsions impel with respect to the objective fields as determined. These are one among (1)–(8) the eight kinds of sense-sphere profitable, or (22)–(33) the twelve kinds of unprofitable, or (72)–(80) the nine remaining sense-sphere functional. This, firstly, is the way in the case of the five doors.
But in the case of the mind door those same [impulsions arise] next to (71) mind-door adverting.
Beyond [the stage of] change-of-lineage [134] any [of the following 26 kinds of impulsion] that obtains a condition [135] impels; that is, any kind among (9)–(13) the five profitable, and (81)–(85) the five functional, of the fine-material sphere, and (14)–(17) the four profitable, and (86)–(89) the four functional of the immaterial sphere, and also (18)–(21) the four path consciousnesses and (66)–(69) four fruition consciousnesses of the supramundane.
This is how the occurrence of fifty-five kinds of profitable, unprofitable,
§122 functional, and resultant consciousness should be understood as impulsion. (m) At the end of the impulsions, if the object is a very vivid one [136] in the five doors, or is clear in the mind door, then in sense-sphere beings at the end of sense-sphere impulsions resultant consciousness occurs through any condition it may have obtained such as previous kamma, impulsion consciousness, etc., with desirable, etc., object. [137] [It occurs thus] as one among the eight sense-sphere resultant kinds with root cause (42)–(49) or the three resultant mind-consciousness elements without root-cause (40), (41), (56), and it [does so] twice [466/524] or 460 once, following after the impulsions that have impelled, and with respect to an object other than the life-continuum’s object, like some of the water that follows a little after a boat going upstream. Though ready to occur with the life-continuum’s object after the impulsions have ended, it nevertheless occurs making the impulsions’ object its object. Because of that it is called registration (tadārammaṇa—lit. “having-that-as-its-object”).
This is how the occurrence of eleven kinds of resultant consciousness should be understood as registration.
§123 (n) At the end of registration the life-continuum resumes its occurrence. When the [resumed occurrence of the] life-continuum is again interrupted, adverting, etc., occur again, and when the conditions obtain, the conscious continuity repeats its occurrence as adverting, and next to adverting seeing, etc., according to the law of consciousness, again and again, until the life-continuum of one becoming is exhausted. For the last life-continuum consciousness of all in one becoming is called death (cuti) because of falling (cavanatta) from that [becoming]. So that is of nineteen kinds too [like rebirth-linking and life-continuum].
This is how the occurrence of nineteen kinds of resultant consciousness should be understood as death.
§124 And after death there is rebirth-linking again; and after rebirth-linking, life-continuum. Thus the conscious continuity of beings who hasten through the kinds of becoming, destiny, station [of consciousness], and abode [of beings] occurs without break. But when a man attains Arahantship here, it ceases with the cessation of his death consciousness.
This is the section of the detailed explanation dealing with the consciousness aggregate.
2.3 The Feeling Aggregate#
§125 Now, it was said above, “Whatever has the characteristic of being felt should be understood, all taken together, as the feeling aggregate” (§81). And here too, what is said to have the characteristic of being felt is feeling itself, according as it is said, “It is felt, friend, that is why it is called feeling” ( [M] I 293 ).
§126 But though it is singlefold according to its individual essence as the characteristic of being felt, it is nevertheless threefold as to kind, that is to say, profitable, unprofitable, and indeterminate. Herein, it should be understood that when associated with the profitable consciousness described in the way beginning “(1)–(8) That of the sense sphere is eight-fold, being classified according to joy, equanimity, knowledge, and prompting” (§83), it is profitable; [138] [467/525] that associated with unprofitable consciousness is unprofitable; that associated with indeterminate consciousness is indeterminate. 461
§127 It is fivefold according to the analysis of its individual essence into [bodily] pleasure, [bodily] pain, [mental] joy, [mental] grief, and equanimity.
Herein, pleasure is associated with profitable resultant body-consciousness (38) and pain with unprofitable resultant body-consciousness (54). Joy is associated with 62 kinds of consciousness, namely, as to sense sphere, with 4 kinds of profitable (1)–(4), with 4 resultant with root-cause (42)–(45), with 1 resultant without root-cause (40), with 4 functional with root-cause (73)–(76), with 1 functional without root-cause (72), and with 4 unprofitable (22)–(25); and as to the fine-material-sphere, with 4 kinds of profitable (9)–(12), 4 resultant (57)–(60), and 4 functional (81)–(84), leaving out that of the fifth jhāna in each case; but there is no supramundane without jhāna and consequently the [eight] kinds of supramundane (18)–(21) and (66)–(69) multiplied by the five jhāna make forty; but leaving out the eight associated with the fifth jhāna, it is associated with the remaining 32 kinds of profitable resultant. Grief is associated with two kinds of unprofitable (30)–(31). Equanimity is associated with the remaining fifty-five kinds of consciousness.
§128 Herein, pleasure has the characteristic of experiencing a desirable tangible datum. Its function is to intensify associated states. It is manifested as bodily enjoyment. Its proximate cause is the body faculty.
Pain has the characteristic of experiencing an undesirable tangible datum. Its function is to wither associated states. It is manifested as bodily affliction. Its proximate cause is the body faculty.
Joy has the characteristic of experiencing a desirable object. Its function is to exploit [139] in one way or another the desirable aspect. It is manifested as mental enjoyment. Its proximate cause is tranquillity.
Grief has the characteristic of experiencing an undesirable object. Its function is to exploit in one way or another the undesirable aspect. 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 not to intensify or wither associated states much. It is manifested as peacefulness. Its proximate cause is consciousness without happiness. [140]
[468/526] This is the section of the detailed explanation dealing with the feeling aggregate.
2.4 The Perception Aggregate#
§129 Now, it was said above, “Whatever has the characteristic of perceiving should be understood, all taken together, as the perception aggregate” (§81). And here too, what is said to have the characteristic of perceiving is perception itself, according as it is said, “It perceives, friend, that is why it is called perception” ( [M] I 293 ).
But though it is singlefold according to its individual essence as the characteristic of perceiving, it is nevertheless threefold as to kind, that is to say, profitable, unprofitable, and indeterminate. Herein, 462 that associated with profitable consciousness is profitable, that associated with unprofitable consciousness is unprofitable, that associated with indeterminate consciousness is indeterminate. Since there is no consciousness dissociated from perception, perception therefore has the same number of divisions as consciousness [that is to say, eighty-nine].
§130 But though classed in the same way as consciousness, nevertheless, as to characteristic, etc., it all has just the characteristic of perceiving. Its function is to make a sign as a condition for perceiving again that “this is the same,” as carpenters, etc., do in the case of timber, and so on. It is manifested as the action of interpreting by means of the sign as apprehended, like the blind who “see” an elephant ( [Ud] 68–69 ). Its proximate cause is an objective field in whatever way that appears, like the perception that arises in fawns that see scarecrows as men.
This is the section of the detailed explanation dealing with the perception aggregate.
2.5 The Formations Aggregate—see Tables II & IV#
§131 Now, it was said above, “Whatever has the characteristic of forming should be understood, all taken together, as the formations aggregate” (§81). And here too, what is said to have the characteristic of forming is that which has the characteristic of agglomerating. [141] What is that? It is formations themselves, according as it is said, “They form the formed, bhikkhus, that is why they are called formations” ( [S] III 87 ).
§132 They have the characteristic of forming. Their function is to accumulate. They are manifested as intervening. [142] Their proximate cause is the remaining [469/527] three [immaterial] aggregates. So according to characteristic, etc., they are singlefold. And according to kind they are threefold, namely, (I) profitable, (II) unprofitable, and (III) indeterminate. As regards these, when associated with profitable consciousness they are profitable, when associated with unprofitable consciousness they are unprofitable, when associated with indeterminate consciousness they are indeterminate.
2.5.1 According to Association with Consciousness#
§133 I. (1) Herein, firstly, those associated with the first sense-sphere profitable consciousness (1) amount to thirty-six, that is to say, the constant ones, which are the twenty-seven given in the texts as such, and the four “or-whatever-states,” [143] and also the five inconstant ones (cf. [Dhs] §1 ).
Herein, the twenty-seven given as such are these:
contact,
volition,
applied thought,
463sustained thought,happiness (interest),
energy,
life,
concentration,
faith,
mindfulness,
conscience,
shame,
non-greed,
non-hate,
non-delusion,
tranquillity of the [mental] body,
tranquillity of consciousness,
lightness of the [mental] body,
lightness of consciousness,
malleability of the [mental] body,
malleability of consciousness,
wieldiness of the [mental] body,
wieldiness of consciousness,
proficiency of the [mental] body,
proficiency of consciousness,
rectitude of the [mental] body,
[470/528] rectitude of consciousness.
The four ‘or-whatever-states’ are these:
zeal (desire),
resolution,
attention (bringing to mind),
specific neutrality.
And the five inconstant are these:
compassion,
gladness,
abstinence from bodily misconduct,
abstinence from verbal misconduct,
abstinence from wrong livelihood.
These last arise sometimes [but not always], and when they arise they do not do so together.
§134 Herein, (i) it touches (phusati), thus it is contact (phassa). This has the characteristic of touching. Its function is the act of impingement. It is manifested as concurrence. Its proximate cause is an objective field that has come into focus.
[As to its characteristic], although this is an immaterial state, it occurs with respect to an object as the act of touching too. [144] And [as to its function], although it is not adherent on anyone side [145] as eye-cum-visible-object and ear-cum-sound are, yet it is what makes consciousness and the object impinge. It is said to be manifested as concurrence because it has been described as its own action, namely, the concurrence of the three [(cf. [M] I 111 ), that is, eye, visible object, and eye-consciousness]. And it is said to have as its proximate cause an objective field that has come into focus because it arises automatically through the appropriate [conscious] reaction and with a faculty when the objective field is presented. But it should be regarded as like a hideless cow ( [S] II 99 ) because it is the habitat [146] of feeling.
§135 (ii) It wills (cetayati), thus it is volition (cetanā); it collects, is the meaning. Its characteristic is the state of willing. Its function is to accumulate. It is [471/529] manifested as coordinating. It accomplishes its own and others’ functions, as a senior pupil, a head carpenter, etc., do. But it is evident when it occurs in the marshalling (driving) of associated states in connection with urgent work, remembering, and so on. 464
§136 (iii)–(v) What should be said about applied thought, sustained thought, and happiness has already been said in the commentary on the first jhāna in the Description of the Earth Kasiṇa (IV.88–98).
§137 (vi) Energy (viriya) is the state of one who is vigorous (vīra). Its characteristic is marshalling (driving). Its function is to consolidate conascent states. It is manifested as non-collapse. Because of the words: “Bestirred, he strives wisely” ( [A] II 115 ), its proximate cause is a sense of urgency; or its proximate cause is grounds for the initiation of energy. When rightly initiated, it should be regarded as the root of all attainments.
§138 (vii) By its means they live, or it itself lives, or it is just mere living, thus it is life. But its characteristic, etc., should be understood in the way stated under material life (§59); for that is life of material things and this is life of immaterial things. This is the only difference here.
§139 (viii) It puts (ādhiyati) consciousness evenly (samaṃ) on the object, or it puts it rightly (sammā) on it, or it is just the mere collecting (samādhāna) of the mind, thus it is concentration (samādhi). Its characteristic is non-wandering, or its characteristic is non-distraction. Its function is to conglomerate conascent states as water does bath powder. It is manifested as peace. Usually its proximate cause is bliss. It should be regarded as steadiness of the mind, like the steadiness of a lamp’s flame when there is no draught.
§140 (ix) By its means they have faith (saddahanti), or it itself is the having of faith, or it is just the act of having faith (saddahana), thus it is faith (saddhā). Its characteristic is having faith, or its characteristic is trusting. Its function is to clarify, like a water-clearing gem, or its function is to enter into, like the setting out across a flood (cf. [Sn] 184 ). It is manifested as non-fogginess, or it is manifested as resolution. Its proximate cause is something to have faith in, or its proximate cause is the things beginning with hearing the Good Dhamma (saddhamma) that constitute the factors of stream-entry. [147] It should be regarded as a hand [because it takes hold of profitable things], as wealth ( [Sn] 182 ), and as seed ( [Sn] 77 ).
§141 (x) By its means they remember (saranti), or it itself remembers, or it is just mere remembering (saraṇa), thus it is mindfulness (sati). It has the characteristic of not wobbling. [148] Its function is not to forget. It is manifested as guarding, or it is manifested as the state of confronting an objective field. Its proximate cause is [472/530] strong perception, or its proximate cause is the foundations of mindfulness concerned with the body, and so on (see MN 10). It should be regarded, however, as like a pillar because it is firmly founded, or as like a door-keeper because it guards the eye-door, and so on.
§142 (xi)–(xii) It has conscientious scruples (hiriyati) about bodily misconduct, etc., thus it is conscience (hiri). This is a term for modesty. It is ashamed (ottappati) of those same things, thus it is shame (ottappa). This is a term for anxiety about evil. Herein, conscience has the characteristic of disgust at evil, while shame has the characteristic of dread of it. Conscience has the function of not doing evil and that in the mode of modesty, while shame has the function of not doing it and that in the mode of dread. They are manifested as shrinking from evil in the way already stated. Their proximate causes are self-respect and respect of others [respectively]. 465 A man rejects evil through conscience out of respect for himself, as the daughter of a good family does; he rejects evil through shame out of respect for another, as a courtesan does. But these two states should be regarded as the guardians of the world (see [A] I 51 ).
§143 (xiii)–(xv) By its means they are not greedy (na lubbhanti), or it itself is not greedy, or it is just the mere not being greedy (alubbhana), thus it is non-greed (alobha). The same method applies to non-hate (adosa) and non-delusion (amoha) [na dussanti, adussana = adosa, and na muyhanti, amuyhana = amoha (see §§171,:ref:161 <XIV.161>)]. Of these, non-greed has the characteristic of the mind’s lack of desire for an object, or it has the characteristic of non-adherence, like a water drop on a lotus leaf. Its function is not to lay hold, like a liberated bhikkhu. It is manifested as a state of not treating as a shelter, like that of a man who has fallen into filth. Non-hate has the characteristic of lack of savagery, or the characteristic of non-opposing, like a gentle friend. Its function is to remove annoyance, or its function is to remove fever, as sandalwood does. It is manifested as agreeableness, like the full moon. Non-delusion has the characteristic of penetrating [things] according to their individual essences, or it has the characteristic of sure penetration, like the penetration of an arrow shot by a skilful archer. Its function is to illuminate the objective field, like a lamp. It is manifested as non-bewilderment, like a guide in a forest. The three should be regarded as the roots of all that is profitable.
§144 (xvi)–(xvii) The tranquillizing of the body is tranquillity of the body. The tranquillizing of consciousness is tranquillity of consciousness. And here body means the three [mental] aggregates, feeling, [perception and formations] (see [Dhs] 40 ). But both tranquillity of that body and of consciousness have, together, the characteristic of quieting disturbance of that body and of consciousness. Their function is to crush disturbance of the [mental] body and of consciousness. They are manifested as inactivity and coolness of the [mental] body and of consciousness. Their proximate cause is the [mental] body and consciousness. They should be regarded as opposed to the defilements of agitation, etc., which cause unpeacefulness in the [mental] body and in consciousness.
§145 (xviii)–(xix) The light (quick) state of the [mental] body is lightness of the body. The light (quick) state of consciousness is lightness of consciousness. They have the characteristic of quieting heaviness in the [mental] body and in [473/531] consciousness. Their function is to crush heaviness in the [mental] body and in consciousness. They are manifested as non-sluggishness of the [mental] body and of consciousness. Their proximate cause is the [mental] body and consciousness. They should be regarded as opposed to the defilements of stiffness and torpor, which cause heaviness in the [mental] body and in consciousness.
§146 (xx)–(xxi) The malleable state of the [mental] body is malleability of body. The malleable state of consciousness is malleability of consciousness. They have the characteristic of quieting rigidity in the [mental] body and in consciousness. Their function is to crush stiffening in the [mental] body and in consciousness. They are manifested as non-resistance. Their proximate cause is the [mental body and consciousness. They should be regarded as opposed to the defilements of views, conceit (pride), etc., which cause stiffening of the [mental body and of consciousness.
§147 (xxii)–(xxiii) The wieldy state of the [mental] body is wieldiness of body. The wieldy state of consciousness is wieldiness of consciousness. They have the characteristic of quieting unwieldiness in the [mental] body and in consciousness. 466 Their function is to crush unwieldiness in the [mental] body and in consciousness. They are manifested as success in making [something] an object of the [mental] body and consciousness. Their proximate cause is the [mental] body and consciousness. As bringing trust in things that should be trusted in and as bringing susceptibility of application to beneficial acts, like the refining of gold, they should be regarded as opposed to the remaining hindrances, etc., that cause unwieldiness in the [mental] body and in consciousness.
§148 (xxiv)–(xxv) The proficient state of the [mental] body is proficiency of body. The proficient state of consciousness is proficiency of consciousness. They have the characteristic of healthiness of the [mental] body and of consciousness. Their function is to crush unhealthiness of the [mental] body and of consciousness. They are manifested as absence of disability. Their proximate cause is the [mental] body and consciousness. They should be regarded as opposed to faithlessness, etc., which cause unhealthiness in the [mental] body and in consciousness.
§149 (xxvi)–(xxvii) The straight state of the [mental] body is rectitude of body. The straight state of consciousness is rectitude of consciousness. They have the characteristic of uprightness of the [mental] body and of consciousness. Their function is to crush tortuousness in the [mental] body and in consciousness. They are manifested as non-crookedness. Their proximate cause is the [mental] body and consciousness. They should be regarded as opposed to deceit, fraud, etc., which cause tortuousness in the [mental] body and in consciousness. [149]
§150 [474/532] (xxviii) Zeal (desire) is a term for desire to act. So that zeal has the characteristic of desire to act. Its function is scanning for an object. It is manifested as need for an object. That same [object] is its proximate cause. It should be regarded as the extending of the mental hand in the apprehending of an object.
§151 (xxix) The act of resolving [150] is resolution. It has the characteristic of conviction. Its function is not to grope. It is manifested as decisiveness. Its proximate cause is a thing to be convinced about. It should be regarded as like a boundary-post owing to its immovableness with respect to the object.
§152 (xxx) It is the maker of what is to be made, it is the maker in the mind (manamhi kāro), thus it is attention (bringing-to-mind—manasi-kāra). It makes the mind different from the previous [life-continuum] mind, thus it is attention. It has three ways of doing this: as the controller of the object, as the controller of the cognitive series, and as the controller of impulsions. Herein, the controller of the object is the maker in the mind, thus it is attention. That has the characteristic of conducting (sāraṇa). Its function is to yoke associated states to the object. It is manifested as confrontation with an object. Its proximate cause is an object. It should be regarded as the conductor (sārathi) of associated states by controlling the object, itself being included in the formations aggregate. Controller of the cognitive series is a term for five-door adverting (70). Controller of impulsions is a term for mind-door adverting (71). These last two are not included here.
§153 (xxxi) Specific neutrality (tatra-majjhattatā—lit. “neutrality in regard thereto”) is neutrality (majjhattatā) in regard to those states [of consciousness and consciousness-concomitants arisen in association with it]. It has the characteristic of conveying consciousness and consciousness-concomitants evenly. Its function is to prevent deficiency and excess, 467 or its function is to inhibit partiality. It is manifested as neutrality. It should be regarded as like a conductor (driver) who looks with equanimity on thoroughbreds progressing evenly.
§154 (xxxii)–(xxxiii) Compassion and gladness should be understood as given in the Description of the Divine Abodes (IX.§92, 94, 95), except that those are of the fine-material sphere and have attained to absorption, while these are of the sense sphere. This is the only difference. Some, however, want to include among the inconstant both loving-kindness and equanimity. That cannot be accepted for, as to meaning, non-hate itself is loving-kindness, and specific neutrality is equanimity.
§155 (xxxiv)–(xxxvi) Abstinence from bodily misconduct: the compound kāyaduccaritavirati resolves as kāyaduccaritato virati; so also with the other two. But as regards characteristic, etc., these three have the characteristic of non-transgression in the respective fields of bodily conduct, etc.; they have the characteristic of not treading there, is what is said. Their function is to draw back from the fields of bodily misconduct, and so on. They are manifested as the not doing of these things. Their proximate causes are the special qualities of [475/533] faith, conscience, shame, fewness of wishes, and so on. They should be regarded as the mind’s averseness from evil-doing.
§156 So these are the thirty-six formations that should be understood to come into association with the first profitable consciousness of the sense sphere (1). And as with the first, so with the second (2), the only difference here being promptedness.
(3)–(4) Those associated with the third (3) should be understood as all the foregoing except non-delusion (xv). Likewise with the fourth (4), the only difference here being promptedness.
(5)–(6) All those stated in the first instance, except happiness (v), come into association with the fifth (5). Likewise with the sixth (6), the only difference here being promptedness.
(7)–(8) [Those associated] with the seventh (7) should be understood as [the last] except non-delusion (xv). Likewise with the eighth (8), the only difference here being promptedness.
§157 (9)–(13) All those stated in the first instance, except the three abstinences (xxxiv-xxxvi), come into association with the first of the fine-material profitable [kinds of consciousness] (9). With the second (10) applied thought (iii) is also lacking. With the third (11) sustained thought (iv) is also lacking. With the fourth (12) happiness (v) is also lacking. With the fifth (13) compassion (xxxii) and gladness (xxxiii), among the inconstant, are also lacking.
(14)–(17) In the case of the four kinds of immaterial [profitable consciousness] these are the same as the last-mentioned, for it is only the immaterialness that is the difference here.
§158 (18)–(21) As regards the supramundane, firstly, in the case of the path consciousness having the first jhāna they should be understood to be as stated in the case of the first fine-material-sphere consciousness (9). The paths classed as belonging to the second jhāna, etc., should be understood to be as stated in the cases [respectively] of the second fine-material-sphere jhāna, and so on (10)–(13). But the difference here is absence of compassion (xxxii) and gladness (xxxiii), [151] constancy of the abstinences (xxxiv-xxxvi), and supramundaneness. 468
§159 II. (22) As regards the unprofitable, there are firstly seventeen associated with the first unprofitable consciousness rooted in greed (22), that is to say, thirteen constant given in the texts as such (see [Dhs] §365 ) and four or-whatever-states.
Herein, the thirteen given as such are these:
contact |
(i), |
|
volition |
(ii), |
|
applied thought |
(iii), |
|
[476/534] sustained thought |
(iv), |
|
happiness |
(v), |
|
energy |
(vi), |
|
life |
(vii), |
|
concentration |
(viii), |
|
(xxxvii) |
consciencelessness, |
|
(xxxviii) |
shamelessness, |
|
(xxxix) |
greed, |
|
(xl) |
delusion, |
|
(xli) |
wrong view. |
The four or-whatever-states are these:
zeal |
(xxviii), |
|
resolution |
(xxix), |
|
(xlii) |
agitation, |
|
attention |
(xxx). |
§160 Herein, (xxxvii) it has no conscientious scruples, thus it is consciencelessness. (xxxviii) It is unashamed, thus it is shamelessness. Of these, consciencelessness has the characteristic of absence of disgust at bodily misconduct, etc., or it has the characteristic of immodesty. Shamelessness has the characteristic of absence of dread on their account, or it has the characteristic of absence of anxiety about them. This is in brief here. The detail, however, is the opposite of what was said above under conscience (xi) and shame (xii).
§161 (xxxix) By its means they are greedy, or it itself is greedy, or it is just the mere being greedy, thus is it greed. (xl) By its means they are deluded, or it itself is deluded, or it is just the mere being deluded, thus it is delusion.
§162 Of these, greed has the characteristic of grasping an object, like birdlime (lit. “monkey lime”). Its function is sticking, like meat put in a hot pan. It is manifested as not giving up, like the dye of lamp-black. Its proximate cause is seeing enjoyment in things that lead to bondage. Swelling with the current of craving, it should be regarded as taking [beings] with it to states of loss, as a swift-flowing river does to the great ocean.
§163 Delusion has the characteristic of blindness, or it has the characteristic of unknowing. Its function is non-penetration, or its function is to conceal the individual essence of an object. It is manifested as the absence of right theory (see Ch. XVII, §52), or it is manifested as darkness. Its proximate cause is unwise (unjustified) attention. It should be regarded as the root of all that is unprofitable.
§164 (xli) By its means they see wrongly, or it itself sees wrongly, or it is just the mere seeing wrongly, thus it is wrong view. Its characteristic 469 is unwise (unjustified) interpreting. Its function is to presume. It is manifested as wrong interpreting. Its proximate cause is unwillingness to see Noble Ones, and so on. It should be regarded as the most reprehensible of all.
§165 (xlii) Agitation is agitatedness. It has the characteristic of disquiet, like water whipped by the wind. Its function is unsteadiness, like a flag or banner whipped by the wind. It is manifested as turmoil, like ashes flung up by pelting [477/535] with stones. Its proximate cause is unwise attention to mental disquiet. It should be regarded as distraction of consciousness.
§166 The remaining formations here should be understood as already stated under the profitable. For it is only the unprofitableness that differentiates them as bad.
So these are the seventeen formations that should be understood to come into association with the first unprofitable consciousness (22).
(23) And as with the first, so with the second (23), but here the difference is promptedness and inconstant [occurrence] of (xliii) stiffening and torpor.
§167 Herein, (xliii) stiffening (thīnanatā) is stiffness (thīna); making torpid (middhanatā) is torpor (middha). The meaning is, paralysis due to lack of urgency, and loss of vigour. The compound thīnamiddha (stiffness-and-torpor) should be resolved into thīnañ ca middhañ ca. Herein, stiffness has the characteristic of lack of driving power. Its function is to remove energy. It is manifested as subsiding. Torpor has the characteristic of unwieldiness. Its function is to smother. It is manifested as laziness, or it is manifested as nodding and sleep. [152] The proximate cause of both is unwise attention to boredom, sloth, and so on.
§168 (24) With the third [unprofitable consciousness] (24) there should be understood to be associated those given for the first (22), excepting wrong view (xli). But here the difference is that there is inconstant [occurrence] of (xliv) pride (conceit).
That [pride] has the characteristic of haughtiness. Its function is arrogance. It is manifested as vain gloriousness. Its proximate cause is greed dissociated from views. It should be regarded as like madness.
(25) With the fourth (25) should be understood to be associated those given for the second (23), excepting wrong view (xli). And here pride (xliv) is among the inconstant too.
§169 (26) Those given for the first (22), excepting happiness (v), come into association with the fifth (26).
(27) And as with the fifth (26), so with the sixth too (27); but the difference here is promptedness and the inconstant [occurrence] of stiffness-and-torpor (xliii).
(28) With the seventh (28) should be understood to be associated those given for the fifth (26), except views (xli); but pride (xliv) is inconstant here. (29) With the eighth (29) should be understood to be associated those given for the sixth (27), except views (xli); and here too pride (xliv) is among the inconstant.
§170 (30)–(31) As regards the two [kinds of unprofitable consciousness] rooted in hate, 470 there are, firstly, eighteen associated with the first (30), that is, eleven constant given in the texts as such (see [Dhs] §413 ), four or-whatever-states, and three inconstant. Herein the eleven given as such are these:
[478/536] contact |
(i), |
|
volition |
(ii), |
|
applied thought |
(iii), |
|
sustained thought |
(iv), |
|
energy |
(vi), |
|
life |
(vii), |
|
concentration |
(viii), |
|
consciencelessness |
(xxxvii), |
|
shamelessness |
(xxxviii), |
|
(xiv) |
hate, |
|
delusion |
(xl). |
The four or-whatever-states are these:
zeal |
(xxviii), |
|
resolution |
(xxix), |
|
agitation |
(xlii), |
|
attention |
(xxx). |
The three inconstant are these:
(xlvi) |
envy, |
|
(xlvii) |
avarice, |
|
(xlviii) |
worry. |
§171 Herein, (xlv) by its means they hate, or it itself hates, or it is just mere hating, thus it is hate (dosa). It has the characteristic of savageness, like a provoked snake. Its function is to spread, like a drop of poison, or its function is to burn up its own support, like a forest fire. It is manifested as persecuting (dūsana), like an enemy who has got his chance. Its proximate cause is the grounds for annoyance (see [A] V 150 ). It should be regarded as like stale urine mixed with poison.
§172 (xlvi) Envying is envy. It has the characteristic of being jealous of other’s success. Its function is to be dissatisfied with that. It is manifested as averseness from that. Its proximate cause is another’s success. It should be regarded as a fetter.
§173 (xlvii) Avariciousness is avarice. Its characteristic is the hiding of one’s own success that has been or can be obtained. Its function is not to bear sharing these with others. It is manifested as shrinking, or it is manifested as meanness. Its proximate cause is one’s own success. It should be regarded as a mental disfigurement.
§174 (xlviii) The vile (kucchita) that is done (kata) is villainy (kukata). [153] The state of that is worry (kukkucca). It has subsequent regret as its characteristic. Its function is to sorrow about what has and what has not been done. It is manifested as remorse. Its proximate cause is what has and what has not been done. It should be regarded as slavery.
§175 [479/537] The rest are of the kind already described.
So these eighteen formations should be understood to come into association with the first [unprofitable consciousness] rooted in hate (30).
(31) And as with the first (30), so with the second (31), the only difference, however, being promptedness and the presence of stiffness and torpor (xliii) among the inconstant.
§176 (32)–(33) As regards the two rooted in delusion, firstly: [associated] with [the consciousness that is] associated with uncertainty (32) 471 are the eleven given in the texts as such thus:
contact |
(i), |
|
volition |
(ii), |
|
applied thought |
(iii), |
|
sustained thought |
(iv), |
|
energy |
(vi), |
|
life |
(vii), |
|
(xlix) |
steadiness of consciousness, |
|
consciencelessness |
(xxxvii), |
|
shamelessness |
(xxxviii), |
|
delusion |
(xl), |
|
(l) |
uncertainty. |
The or-whatever-states are these two:
agitation |
(xlii), |
|
attention |
(xxx). |
And these together total thirteen.
§177 Herein, (xlix) steadiness of consciousness is weak concentration (viii) consisting in mere steadiness in occurrence. [154]
(1) It is without wish to cure (vigatā cikicchā), thus it is uncertainty (vicikicchā). It has the characteristic of doubt. Its function is to waver. It is manifested as indecisiveness, or it is manifested as taking various sides. Its proximate cause is unwise attention. It should be regarded as obstructive of theory (see XVII.52).
The rest are as already described.
§178 (33) [The consciousness] associated with agitation (33) has the same [formations as the consciousness] associated with uncertainty (32), except for uncertainty (1). But with the absence of uncertainty resolution (xxix) arises here. So with that they are likewise thirteen, and concentration (viii) is stronger because of the presence of resolution. Also agitation is given in the texts as such, while resolution (xxix) and attention (xxx) are among the or-whatever-states.
[480/538] Thus should the unprofitable formations be understood.
§179 III. As regards the indeterminate, firstly, the resultant indeterminate (34)–(69) are twofold, classed as those without root-cause and those with root-cause. Those associated with resultant consciousness without root-cause (34)–(41), (50)–(56) are those without root-cause.
Herein, firstly, those associated with the profitable resultant (34) and unprofitable resultant (50) eye-consciousness are the four given in the texts as such, namely:
contact |
(i), |
|
volition |
(ii), |
|
life |
(vii), |
|
steadiness of consciousness |
(xlix), |
which amount to five with
attention |
(xxx) |
as the only or-whatever-state.
These same kinds are associated with ear-, nose-, tongue-, and body-consciousness (35)–(38), (51)–(54).
§180 Those associated with both kinds of resultant mind-element (39), (55) come to eight by adding applied thought (iii), sustained thought (iv) and resolution (xxix). Likewise those associated with the threefold mind-consciousness-element with root-cause (40), (41), (56). But here (40) that accompanied by joy should be understood to have happiness (v) also in addition to that.
§181 The [formations] associated with resultant consciousness with root-cause (42)–(49) are those with root-cause. Of these, firstly, those associated with the sense-sphere resultant [consciousness] with root-cause are similar to the formations associated with the eight sense-sphere [consciousnesses] (1)–(8). But of the inconstant ones, compassion (xxxii) and gladness (xxxiii) are not among the resultant because they have living beings as their object. For the resultant ones of the sense-sphere have only limited objects. And not only compassion and gladness but also the three abstinences (xxxiv)–(xxxvi) are not among the resultant; 472 for it is said that “the five training precepts are profitable only” ( [Vibh] 291 ).
§182 (57)–(69) Those associated with the resultant consciousness of the fine-material sphere (57)–(61), the immaterial sphere (62)–(65), and the supramundane (66)–(69) are similar to the formations associated with the profitable consciousnesses of those kinds (9)–(21) too.
§183 (70)–(89) Functional indeterminate [formations] are also twofold classed as those without root-cause (70)–(72) and those with root-cause (73)–(80). Those without root-cause are associated with functional consciousness without root-cause; and they are the same as those associated [respectively] with profitable resultant mind-element (39) and the pair of mind-consciousness-elements without root-cause (40)–(41). But in the case of the two mind-consciousness-elements*[481/539]* (71)–(72), energy (vi) is additional, and because of the presence of energy, concentration (viii) is strong. This is the difference here.
§184 Those associated with functional consciousness with root-cause (73)–(80) are those with root-cause. Of these, firstly, those associated with the eight sense-sphere functional consciousnesses (73)–(80) are similar to the formations associated with the eight sense-sphere profitable (1)–(8), except for the abstinences (xxxiv)–(xxxvi).
Those associated with the functional [consciousnesses] of the fine-material sphere (81)–(85) and the immaterial sphere (86)–(89) are in all aspects similar to those associated with profitable consciousness (9)–(17).
This is how formations should be understood as indeterminate.
This is the section of the detailed explanation dealing with the formations aggregate.
3 C. Classification of the Aggregates#
§185 The foregoing section, firstly, is that of the detailed explanation of the aggregates according to the Abhidhamma-Bhājaniya [of the Vibhaṅga]. But the aggregates have been given in detail by the Blessed One [in the Suttanta-Bhājaniya] in this way: “Any materiality whatever, whether past, future or present, internal or external, gross or subtle, inferior or superior, far or near: all that together in the mass and in the gross is called the materiality aggregate. Any feeling whatever … Any perception whatever … Any formations whatever … Any consciousness whatever, whether past, future or present … all that together in the mass and in the gross is called the consciousness aggregate” (Vibh 1–9; cf. [M] III 17 ).
3.1 Materiality#
§186 Herein, the word whatever includes without exception. Materiality prevents over-generalization. Thus materiality is comprised without exception by the two expressions. Then he undertakes its exposition as past, future and present, etc.; for some of it is classed as past and some as future, and so on. So also in the case of feeling, and so on.
Herein, the materiality called (i) past is fourfold, according to (a) extent, (b) continuity, (c) period, and (d) moment. Likewise (ii) the future and (iii) the present. [155]
§187 [482/540] Herein, (a) firstly, according to extent: in the case of a single becoming of one [living being], previous to rebirth-linking is past, subsequent to death is future, between these two is present.
§188 (b) According to continuity: that [materiality] which has like or single origination [156] by temperature and single origination by nutriment, though it occurs successively, 473 is present. That which, previous to that, was of unlike origination by temperature and nutriment is past. That which is subsequent is future. That which is born of consciousness and has its origination in one cognitive series, in one impulsion, in one attainment, is present. Previous to that is past. Subsequent to that is future. There is no special classification into past continuity, etc., of that which has its origination in kamma, but its pastness, etc., should be understood according as it supports those which have their origination through temperature, nutriment, and consciousness.
§189 (c) According to period: any period among those such as one minute, morning, evening, day-and-night, etc., that occurs as a continuity, is called present. Previous to that is past. Subsequent is future.
§190 (d) According to moment: what is included in the trio of moments, [that is to say, arising, presence, and dissolution] beginning with arising is called present. At a time previous to that it is future. At a time subsequent to that it is past. [157]
§191 Furthermore, that whose functions of cause and condition [158] have elapsed is past. That whose function of cause is finished and whose function of condition [483/541] is unfinished is present. That which has not attained to either function is future. Or alternatively, the moment of the function is present. At a time previous to that it is future. At a time subsequent to that it is past.
And here only the explanations beginning with the moment are absolutely literal. The rest are in a figurative [or relative] sense.
§192 (iv)–(v) The division into internal and external is as already stated (§73). Besides, it is internal in the sense of one’s own [159] that should be understood here as internal and that of another person as external.
(vi)–(vii) Gross and subtle are also as already stated (§73).
§193 (viii)–(ix) Inferior and superior are twofold, namely, figuratively (relatively) and absolutely (literally). Herein, the materiality of the Sudassin deities is inferior to the materiality of the Akaniṭṭha (Highest) deities. That same materiality [of the Sudassin deities] is superior to the materiality of the Sudassa deities. Thus, firstly, should inferiority and superiority be understood figuratively (relatively) down as far as the denizens of hell. But absolutely (literally) it is inferior where it arises as unprofitable result, and it is superior where it arises as profitable result. [160]
§194 (x)–(xi) Far and near: this is also as already described (§73). Besides, relative farness and nearness should be understood here according to location.
§195 All that together in the mass and in the gross: by making all that materiality, separately described by the words “past,” etc., into a collection by understanding its oneness, in other words, its characteristic of being molested (ruppana), it comes to be called the materiality (rūpa) aggregate. This is the meaning here.
§196 By this, too, it is shown that the materiality aggregate is all materiality, which all comes into the collection with the characteristic of being molested; for there is no materiality aggregate apart from materiality. 474
And just as in the case of materiality, so also feeling, etc., [are respectively shown as the feeling aggregate, etc.,] since they come under the collections with the [respective] characteristics of being felt, etc.; for there is no feeling aggregate apart from feeling and so on.
3.2 Feeling#
§197 [484/542] In the classification (i)–(iii) into past, etc., the past, future, and present state of feeling should be understood according to continuity and according to moment and so on.
Herein, according to continuity, that included in a single cognitive series, a single impulsion, a single attainment, and that occurring in association with an objective field of one kind, [161] is present. Before that is past. Subsequent is future.
According to moment, etc.: that feeling included in the trio of moments, which is in between the past time and the future time, and which is performing its own function, is present. Before that is past. Subsequent is future.
§198 (iv)–(v)The classification into internal and external should be understood according to the internal in the sense of one’s own.
(vi)–(vii) The classification into gross and subtle should be understood (a) according to kind, (b) individual essence, (c) person, and (d) the mundane and supramundane, as stated in the Vibhaṅga in the way beginning “Unprofitable feeling is gross, profitable and indeterminate feeling is subtle, [profitable and unprofitable feeling is gross, indeterminate feeling is subtle]” ( [Vibh] 3 ), and so on.
§199 (a) According to kind, firstly: unprofitable feeling is a state of disquiet, because it is the cause of reprehensible actions and because it produces burning of defilement, so it is gross [compared] with profitable feeling. And because it is accompanied by interestedness and drive and result, and because of the burning of the defilements, and because it is reprehensible, it is gross compared with resultant indeterminate. Also because it is accompanied by result, because of the burning of the defilements, and because it is attended by affliction and is reprehensible, it is gross compared with functional indeterminate. But in the opposite sense profitable and indeterminate feeling are subtle compared with unprofitable feeling. Also the two, that is, profitable and unprofitable feeling, involve interestedness, drive and result, so they are respectively gross compared with the twofold indeterminate. And in the opposite sense the twofold indeterminate is subtle compared with them. This, firstly, is how grossness and subtlety should be understood according to kind.
§200 (b) According to individual essence: painful feeling is gross compared with the others because it is without enjoyment, it involves intervention, causes disturbance, creates anxiety, and is overpowering. The other two are subtle compared with the painful because they are satisfying, peaceful, and superior, and respectively agreeable and neutral. Both the pleasant and the painful are gross compared with the neither-painful-nor-pleasant because they involve intervention, cause disturbance and are obvious. The latter is subtle in the way [485/543] aforesaid compared with both the former. Thus should grossness and subtlety be understood according to individual essence.
§201 (c) According to person: feeling in one who has no attainment is gross compared with that in one who has one, because it is distracted by a multiple object. In the opposite sense the other is subtle. This is how grossness and subtlety should be understood according to person. 475
§202 (d) According to the mundane and supramundane: feeling subject to cankers is mundane, and that is gross compared with that free from cankers, because it is the cause for the arising of cankers, is liable to the floods, liable to the bonds, liable to the ties, liable to the hindrances, liable to the clingings, defilable, and shared by ordinary men. The latter, in the opposite sense, is subtle compared with that subject to cankers. This is how grossness and subtlety should be understood according to the mundane and supramundane.
§203 Herein, one should beware of mixing up [the classifications] according to kind and so on. For although feeling associated with unprofitable resultant body-consciousness is subtle according to kind because it is indeterminate, it is nevertheless gross according to individual essence, and so on. And this is said: “Indeterminate feeling is subtle, painful feeling is gross. The feeling in one with an attainment is subtle, that in one with no attainment is gross. Feeling free from cankers is subtle, feeling accompanied by cankers is gross” ( [Vibh] 3 ). And like painful feeling, so also pleasant, etc., is gross according to kind and subtle according to individual essence.
§204 Therefore feeling’s grossness and subtlety should be understood in such a way that there is no mixing up of the classifications according to kind and so on. For instance, [when it is said] “The indeterminate according to kind is subtle compared with the profitable and the unprofitable,” the individual-essence class, etc., must not be insisted upon like this: “Which kind of indeterminate? Is it the painful? Is it the pleasant? Is it that in one with an attainment? Is it that in one with no attainment? Is it that subject to cankers? Is it that free from cankers?” and so in each instance.
§205 Furthermore, because of the words “Or feeling should be regarded as gross or subtle in comparison with this or that feeling” ( [Vibh] 4 ), among the unprofitable, etc., feeling accompanied by hate, too, is gross compared with that accompanied by greed because it burns up its own support, like a fire; and that accompanied by greed is subtle. Also, that accompanied by hate is gross when the hate is constant, and subtle when it is inconstant. And the constant is gross when giving result that lasts for the aeon, while the other is subtle. And of those giving result lasting for the aeon the unprompted is gross, while the other is subtle. But that accompanied by greed is gross when associated with [false] view, while the other is subtle. That also when constant and giving result lasting for the aeon and unprompted is gross, while the others are subtle. And without distinction the unprofitable with much result is gross, while that with little result is subtle. But the profitable with little result is gross, while that with much result is subtle.
§206 [486/544] Furthermore, the profitable of the sense sphere is gross; that of the fine-material sphere is subtle; next to which the immaterial, and next the supramundane [should be similarly compared]. That of the sense sphere is gross in giving, while it is subtle in virtue; next, that in development. Also, that in development is gross with two root-causes, while with three root-causes it is subtle. Also that with three root-causes is gross when prompted, while it is subtle when unprompted. That of the fine-material sphere is gross in the first jhāna, [while it is subtle in the second jhāna. That also of the second jhāna is gross] … of the fifth jhāna is subtle. And that of the immaterial sphere associated with the base consisting of boundless space is gross … 476 that associated with the base consisting of neither-perception-nor-non-perception is subtle only. And the supramundane associated with the stream-entry path is gross … that associated with the Arahant path is subtle only. The same method applies also to resultant and functional feeling in the various planes and to feeling stated according to pain, etc., according to one with no attainment, etc., and according to that subject to cankers, and so on.
§207 Then according to location, painful feelings in hell are gross, while in the animal generation they are subtle … Those among the Paranimmitavasavatti Deities are subtle only. And the pleasant should be construed throughout like the painful where suitable.
§208 And according to physical basis, any feeling that has an inferior physical basis is gross, while one with a superior physical basis is subtle.
(viii)–(ix) What is gross should be regarded as inferior in the inferior-superior classification, and what is subtle superior.
§209 [(x)–(xi) The word far is explained in the Vibhaṅga in the way beginning “The unprofitable is far from the profitable and indeterminate” ( [Vibh] 4 ) and the word near in the way beginning “Unprofitable feeling is near to unprofitable feeling” ( [Vibh] 4 ). Therefore, unprofitable feeling is far from the profitable and the indeterminate because of dissimilarity, unconnectedness, and non-resemblance. The profitable and the indeterminate are likewise far from the unprofitable. And so in all instances. But unprofitable feeling is near to unprofitable feeling because of similarity and resemblance.
This is the section of the detailed explanation dealing with the past, etc., classifications of the feeling aggregate.
3.3 Perception, Formations and Consciousness#
§210 This should also be understood of the perception, etc., associated with any kind of feeling.
4 D. Classes of Knowledge of the Aggregates#
Having understood this, again as regards these same aggregates:
§211 1. Herein, as to order: order is of several kinds, namely, order of arising, order of abandoning, order of practice, order of plane, order of teaching.
Herein, “First there comes to be the foetus in the first stage, then there comes to be the foetus in the second stage” ( [S] I 206 ), etc., is order of arising. “Things to be abandoned by seeing, things to be abandoned by development” ( [Dhs] 1 ), etc., is order of abandoning. “Purification of virtue 477 … purification of consciousness” ( [M] I 148 ), etc., is order of practice. “The sense sphere, the fine-material sphere” ( [Paṭis] I 83 ), etc., is order of plane. “The four foundations of mindfulness, the four right efforts” ( [D] II 120 ), etc., or “Talk on giving, talk on virtue” ( [M] I 379 ), etc., is order of teaching.
§212 Of these, firstly, order of arising is not applicable here because the aggregates do not arise in the order in which they are successively dealt with, as is the case with “the foetus in the first stage,” etc., nor is order of abandoning applicable, because the profitable and indeterminate are not to be abandoned; nor is order of practice, because what is unprofitable is not to be practiced; nor is order of plane, because feeling, etc., are included in all four planes.
§213 Order of teaching is appropriate however; for there are those people who, while teachable, have fallen into assuming a self among the five aggregates owing to failure to analyze them; and the Blessed One is desirous of releasing them from the assumption by getting them to see how the [seeming] compactness of mass [in the five aggregates] is resolved; and being desirous of their welfare, he first, for the purpose of their easy apprehension, taught the materiality aggregate, which is gross, being the objective field of the eye, etc.; and after that, feeling, which feels matter as desirable and undesirable; then perception, which apprehends the aspects of feeling’s objective field, since “What one feels, that one perceives” ( [M] I 293 ); then formations, which form volitionally through the means of perception; and lastly, consciousness, which these things beginning with feeling have as their support, and which dominates them. [162]
This, in the first place, is how the exposition should be known as to order.
§214 2. As to distinction: as to the distinction between aggregates and aggregates-as-objects-of-clinging. But what is the distinction between them? Firstly, aggregates is said without distinguishing. Aggregates [as objects] of clinging is said distinguishing those that are subject to cankers and are liable to the clingings, according as it is said: “Bhikkhus, I shall teach you the five aggregates and the five aggregates [as objects] of clinging. Listen … And what, bhikkhus, are the five aggregates? Any kind of materiality whatever, bhikkhus, whether past, future or present … far or [488/546] near: this is called the materiality aggregate. Any kind of feeling whatever … Any kind of perception whatever … Any kind of formations whatever … Any kind of consciousness whatever … far or near: this is called the consciousness aggregate. These, bhikkhus, are called the five aggregates. And what, bhikkhus, are the five aggregates [as objects] of clinging? Any kind of materiality whatever … far or near, that is subject to cankers and liable to the clingings: this is called the materiality aggregate [as object] of clinging. Any kind of feeling whatever … Any kind of perception whatever … Any kind of formations whatever … Any kind of consciousness whatever … far or near, that is subject to cankers and liable to the clingings: this is called the consciousness aggregate [as object] of clinging. These, bhikkhus, are called the five aggregates [as objects] of clinging” ( [S] III 47 ). 478
§215 Now, while there is feeling, etc., both free from cankers [and subject to them], [163] not so materiality. However, since materiality can be described as a [simple] aggregate in the sense of a total, it is therefore mentioned among the [simple] aggregates. And since it can be described as an aggregate [that is the object] of clinging in the sense of a total and in the sense of being subjected to cankers, that [same materiality] is therefore mentioned among the aggregates [as objects] of clinging too. But feeling, etc., are only mentioned among the [simple] aggregates when they are free from cankers. When they are subject to cankers, they are mentioned among the aggregates [as objects] of clinging. And here the meaning of the term “aggregates as objects of clinging” should be regarded as this: aggregates that are the resort of clinging are aggregates of clinging. But here all these taken together are intended as aggregates.
§216 3. As to neither less nor more: but why are five aggregates, neither less nor more, mentioned by the Blessed One? (a) Because all formed things that resemble each other fall into these groups, (b) because that is the widest limit as the basis for the assumption of self and what pertains to self, and (c) because of the inclusion [164] by them of the other sorts of aggregates.
§217 (a) When the numerous categories of formed states are grouped together according to similarity, [165] materiality forms one aggregate through being grouped [489/547] together according to similarity consisting in materiality; feeling forms one aggregate through being grouped together according to similarity consisting in feeling; and so with perception and the other two. So they are stated as five because similar formed things fall into groups.
§218 (b) And this is the extreme limit as the basis for the assumption of self and what pertains to self, that is to say, the five beginning with materiality. For this is said: “Bhikkhus, when matter exists, it is through clinging to matter, through insisting upon (interpreting) matter, that such a view as this arises: ‘This is mine, this is I, this is my self.’ When feeling exists … When perception exists … When formations exist … When consciousness exists, it is through clinging to consciousness, through insisting upon (interpreting) consciousness, that such a view as this arises: ‘This is mine, this is I, this is my self’”( [S] III 181–182 ). So they are stated as five because this is the widest limit as a basis for the assumption of self and what pertains to self.
§219 (c) And also, since those other [sorts of aggregates] stated as the five aggregates of things beginning with virtue [166] are comprised within the formations aggregate, they are included here too. Therefore they are stated as five because they include the other sorts.
This is how the exposition should be known as to neither less nor more.
§220 4. As to simile: the materiality aggregate [as object] of clinging is like a sick-room because it is the dwelling-place, as physical basis, door, and object, of the sick man, namely, the consciousness aggregate as object of clinging. The feeling aggregate as object of clinging is like the sickness because it afflicts. The perception aggregate as object of clinging is like the provocation of the sickness because it gives rise to feeling associated with greed, etc., owing to perception of sense desires, and so on. The formations aggregate as object of clinging is like having recourse to what is unsuitable because it is the source of feeling, which is the sickness; 479 for it is said: “Feeling as feeling is the formed that they form” ( [S] III 87 ), and likewise: “Because of unprofitable kamma having been performed and stored up, resultant body-consciousness has arisen accompanied by pain” ( [Dhs] §556 ). The consciousness aggregate as object of clinging is like the sick man because it is never free from feeling, which is the sickness.
§221 Also they are (respectively) like the prison, the punishment, the offence, the punisher, and the offender. And they are like the dish, the food, the curry sauce [poured over the food], the server, and the eater. [167]
[490/548] This is how the exposition should be known as to simile.
§222 5. Twice as to how to be seen: the exposition should be known twice as to how to be seen, namely, in brief and in detail.
§223 In brief [that is, collectively] the five aggregates as objects of clinging should be seen as an enemy with drawn sword ( [S] IV 174 ) in the Snake Simile, as a burden ( [S] III 25 ) according to the Burden Sutta, as a devourer ( [S] III 87 f) according to the To-be-devoured Discourse, and as impermanent, painful, not-self, formed, and murderous, according to the Yamaka Sutta ( [S] III 112 f).
§224 In detail [that is, individually,] matter should be regarded as a lump of froth because it will not stand squeezing, feeling as a bubble on water because it can only be enjoyed for an instant, perception as a mirage because it causes illusion, formations as a plantain trunk because they have no core, and consciousness as a conjuring trick because it deceives ( [S] III 140–142 ).
In particular, even sublime internal materiality [168] should be regarded as foul (ugly); feeling should be regarded as painful because it is never free from the three kinds of suffering (see XVI.34); perception and formations as not-self because they are unmanageable; and consciousness as impermanent because it has the nature of rise and fall.
§225 6. As to good for one seeing thus: good comes to be accomplished in one who sees in the two ways thus in brief and in detail. And the way of definition should be known according to that, that is to say, firstly, one who sees the five aggregates as objects of clinging in the form of an enemy with drawn sword, etc., is not worried by the aggregates, but one who sees materiality, etc., in detail as a lump of froth, etc., is not one who sees a core in the coreless.
§226 And in particular, 480 one who sees internal materiality as foul (ugly) fully understands nutriment consisting of physical nutriment. He abandons the perversion [of perceiving] beauty in the foul (ugly), he crosses the flood of sense desire, he is loosed from the bond of sense desire, he becomes canker-free as regards the canker of sense desire, he breaks the bodily tie of covetousness. He does not cling with sense-desire clinging.
§227 One who sees feeling as pain fully understands nutriment consisting of contact. He abandons the perversion of perceiving pleasure in the painful. He crosses the flood of becoming. He is loosed from the bond of becoming. He becomes canker-free as regards the canker of becoming. He breaks the bodily tie of ill will. He does not cling with rules-and-vows clinging.
§228 One who sees perception and formations as not-self fully understands nutriment consisting of mental volition. He abandons the perversion of [491/549] perceiving self in the not-self. He crosses the flood of views. He is loosed from the bond of views. He breaks the bodily tie of interpretations (insistence) that “This is the truth.” He does not cling with self-theory clinging.
§229 One who sees consciousness as impermanent fully understands nutriment consisting of consciousness. He abandons the perversion of perceiving permanence in the impermanent. He crosses the flood of ignorance. He is loosed from the bond of ignorance. He becomes canker-free as regards the canker of ignorance. He breaks the bodily tie of holding to rules and vows. He does not [cling with false-] view clinging.
The fourteenth chapter called The Description of the Aggregates in the Treatise on the Development of Understanding in the Path of Purification composed for the purpose of gladdening good people.
Footnotes