English
What is the mind-object base there? The aggregate of feeling, the aggregate of perception, the aggregate of mental formations, y And other form, not visible, not impinged upon, included in the mind-object base, and the unconditioned element. Therein, what is the aggregate of feeling? The aggregate of feeling is of one kind: associated with contact. The aggregate of feeling is of two kinds: there is that with cause, there is that without cause. The aggregate of feeling is of three kinds: there is wholesome, there is unwholesome, there is indeterminate... ...thus of ten kinds the aggregate of feeling... ...thus of many kinds the aggregate of feeling. This is called "the aggregate of feeling." Therein, what is the aggregate of perception? The aggregate of perception is of one kind: associated with contact. The aggregate of perception is of two kinds: there is that with cause, there is that without cause. The aggregate of perception is of three kinds: there is wholesome, there is unwholesome, there is indeterminate... ...thus of ten kinds the aggregate of perception... ...thus of many kinds the aggregate of perception. This is called "the aggregate of perception." Therein, what is the aggregate of formations? The aggregate of formations is of one kind: associated with consciousness. The aggregate of formations is of two kinds: there is cause, there is no cause. The aggregate of formations is of three kinds: there is wholesome, there is unwholesome, there is indeterminate... ...thus of ten kinds the aggregate of formations... ...thus of many kinds the aggregate of formations. This is called "the aggregate of formations." Therein, what form is not visible, not impinged upon, included in the mind-object base? The faculty of femininity, the faculty of masculinity... ...nutriment as edible food. This is called form, "not visible, not impinged upon, included in the mind-object base." Therein, what is the unconditioned element? The destruction of lust, the destruction of hatred, the destruction of delusion – this is called "the unconditioned element." This is called the mind-object base. The Abhidhamma analysis. 3. The Questioning Section. 168. Twelve bases: the eye-base, the form-base, the ear-base, the sound-base, the nose-base, the odor-base, the tongue-base, the taste-base, the body-base, the tangible-base, the mind-base, the mind-object base. 169. Of the twelve bases... How many are wholesome, how many unwholesome, how many indeterminate... how many are with refuge, how many without refuge? 1. Triads 170. Ten sense-bases are indeterminate. Two sense-bases may be wholesome, may be unwholesome, may be indeterminate. Ten sense-bases are not to be said: "associated with pleasant feeling," "associated with painful feeling," "associated with neither-painful-nor-pleasant feeling." The mind-base may be associated with pleasant feeling, may be associated with painful feeling, may be associated with neither-painful-nor-pleasant feeling. The phenomena-base may be associated with pleasant feeling, may be associated with painful feeling, may be associated with neither-painful-nor-pleasant feeling, or may not be said: "associated with pleasant feeling," "associated with painful feeling," "associated with neither-painful-nor-pleasant feeling." Ten sense-bases are neither result nor of the nature to produce results. Two sense-bases may be results, may be of the nature to produce results, may be neither result nor of the nature to produce results. Five sense-bases are grasped and graspable. The sound-base is ungrasped but graspable. Four sense-bases may be grasped and graspable, may be ungrasped but graspable, may be ungraspable. Two sense-bases may be grasped and graspable, may be ungrasped but graspable, may be ungrasped and ungraspable. Ten sense-bases are undefiled but defiling. Two sense-bases may be defiled and defiling, may be undefiled but defiling, may be undefiled and undefiling. Ten sense-bases are without initial application and without sustained application. The mind-base may be with initial application and with sustained application, may be without initial application but with sustained application, may be without initial application and without sustained application. The phenomena-base may be with initial application and with sustained application, may be without initial application but with sustained application, may be without initial application and without sustained application, or may not be said: "with initial application and with sustained application," "without initial application but with sustained application," "without initial application and without sustained application." Ten sense-bases are not to be said: "accompanied by joy," "accompanied by pleasure," "accompanied by equanimity." Also. The two bases might be accompanied by joy, might be accompanied by pleasure, might be accompanied by equanimity, might not be said to be accompanied by joy, to be accompanied by pleasure, to be accompanied by equanimity. The ten bases are to be abandoned neither by seeing nor by development. The two bases might be abandoned by seeing, might be abandoned by development, might be abandoned neither by seeing nor by development. The ten bases have causes for abandonment neither by seeing nor by development. The two bases might have causes for abandonment by seeing, might have causes for abandonment by development, might have causes for abandonment neither by seeing nor by development. The ten bases neither lead to accumulation nor to reduction. The two bases might lead to accumulation, might lead to reduction, might lead neither to accumulation nor to reduction. The ten bases are neither trainees nor adepts. The two bases might be trainees, might be adepts, might be neither trainees nor adepts. The ten bases are limited. The two bases might be limited, might be exalted, might be immeasurable. The ten bases are without object. The two bases might have limited objects, might have exalted objects, might have immeasurable objects, might not be said to have limited objects, to have exalted objects, to have immeasurable objects. The ten bases are middling. The two bases might be inferior, might be middling, might be superior. The ten bases are undetermined. The two bases might be determined as wrong, might be determined as right, might be undetermined. The ten bases are without object. The two bases might have the path as object, might have the path as cause, might have the path as dominant condition, might not be said to have the path as object, to have the path as cause, to have the path as dominant condition. The five bases might be arisen, might be arising, not to be said to be unrisen. The sound base might be arisen, might be unrisen, not to be said to be arising. The five bases might be arisen, might be unrisen, might be arising. The phenomena base might be arisen, might be unrisen, might be arising, might not be said. ...or "arisen," or "not arisen," or "arising." Eleven sense-bases may be past, may be future, may be present. The mind-object base may be past, may be future, may be present, may not be said to be "past," or "future," or "present." Ten sense-bases are non-objects. Two sense-bases may have past objects, may have future objects, may have present objects, may not be said to have "past objects," or "future objects," or "present objects"; may be internal, may be external, may be internal and external. Ten sense-bases are non-objects. Two sense-bases may have internal objects, may have external objects, may have internal and external objects, may not be said to have "internal objects," or "external objects," or "internal and external objects." The form base is visible and with impact. Nine sense-bases are invisible and with impact. Two sense-bases are invisible and without impact. 2. Dyad 171. Eleven sense-bases are not roots. The mind-object base may be a root, may not be a root. Ten sense-bases are rootless. Two sense-bases may be with roots, may be rootless. Ten sense-bases are dissociated from roots. Two sense-bases may be associated with roots, may be dissociated from roots. Ten sense-bases may not be said to be "both roots and with roots," or "with roots and not roots." The mind base may not be said to be "both a root and with roots," may be with roots and not a root, may not be said to be "with roots and not a root." The mind-object base may be both a root and with roots, may be with roots and not a root, may not be said to be "both a root and with roots," or "with roots and not a root." Ten sense-bases may not be said to be "both roots and associated with roots," or "associated with roots and not roots." The mind base may not be said to be "both a root and associated with roots," may be associated with roots and not a root. It may not be said: "associated with a root and not a root." The Dharma-sphere may be a root and associated with a root, may be associated with a root and not a root. It may not be said: "a root and associated with a root" or "associated with a root and not a root." The ten spheres are not roots, and are rootless. The mind-sphere may be not a root, with roots; may be not a root, rootless. The Dharma-sphere may be not a root, with roots; may be not a root, rootless. It may not be said: "not a root, with roots" or "not a root, rootless." The eleven spheres are conditioned. The Dharma-sphere may be conditioned, may be unconditioned. The eleven spheres are compounded. The Dharma-sphere may be compounded, may be uncompounded. The form-sphere is visible. The eleven spheres are invisible. The ten spheres are with impact. The two spheres are without impact. The ten spheres are form. The mind-sphere is formless. The Dharma-sphere may be form, may be formless. The ten spheres are mundane. The two spheres may be mundane, may be supramundane; by some knowable, by some not knowable. The eleven spheres are not influxes. The Dharma-sphere