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born in the contact of that unsuitable mind-consciousness-element for that unwholesome perception. "Saññā" is a name for nature. "Sañjānanā" is the mode of perceiving. "Sañjānitattaṃ" is the state of having perceived. 5. In the designation of volition, it should also be understood in this way. In the designation of mind, "cittaṃ" (mind) is due to the variety of the mind. Because it knows, measuring the object, it is "mano" (mind). "Mānasaṃ" is just "mano" (mind). "The noose that wanders in the sky, that 'mānasa' wanders" (SN 1.151; Mhv. 33). Here, however, the associated states are called "mānaso." "How could it be, Blessed One, that your disciple, delighting in the teaching, an apprentice who has not attained mind, would make an end, people hear?" (SN 1.159); Here, arahantship is called "mānasa." Here, however, "manova" is "mānasaṃ." This word is increased according to the letter. "Hadayaṃ" means mind. "I will either throw your mind, or split your heart" (SN 1.237; Sn. Āḷa). Here, in the Vaka Sutta, it is called "heart." "Heart, I think, the heart knows, differently touches," here, it is the mind. "Heart, the heart," here, it is the heart-base. But here, the mind itself, in the sense of being internal, is called "heart." That same mind, in the sense of being pure, is white. This is said with reference to the life-continuum. As it was said, "This mind, monks, is luminous, but it is defiled by adventitious defilements." However, because unwholesome things arise from it, like a river flowing from the Ganges is the Ganges, and like the Godavari flowing from the Godavari, it is still called white. Here, "mind, the mind-sphere," the mention of "mind" is to show that the mind itself is the sphere. Thus, it reveals this: "This is not the mind-sphere because it is the sphere of the mind, like a deva-sphere, but rather, the mind itself is the sphere, the mind-sphere." There, a sphere should be understood in the sense of a dwelling place, in the sense of a mine, in the sense of a meeting place, in the sense of a place of origin, and in the sense of a cause. For example, in the world, in phrases like "the sphere of Ishvara, the sphere of Vasudeva," etc., a dwelling place is called a sphere. In phrases like "a sphere of gold, a sphere of silver," etc., it is a mine. But in the Teaching, in phrases like "they frequent the delightful sphere, the birds," etc., it is a meeting place. In phrases like "the Deccan is the place of origin of qualities," etc., it is a place of origin. In phrases like "in each case, it attains the ability to witness, when there is a cause," etc., it is a cause. Here, it applies in three ways: in the sense of a place of origin, in the sense of a meeting place, and in the sense of a cause. For phenomena like contact arise here, so this is a sphere in the sense of a place of origin. External forms, sounds, smells, tastes, and tactile objects, descend here as objects, so it is a sphere in the sense of a meeting place. But because contact and other phenomena are causes in the sense of being co-nascent conditions, etc., it should be understood as a sphere in the sense of a cause. The mind-door, indeed, Just that. Knowing is consciousness, consciousness is the aggregate, the aggregate of consciousness. Its meaning should be understood in terms of a mass, etc. It goes to the designation of a great mass of water. Here, the aggregate is spoken of in the sense of a mass. In "The aggregate of morality, the aggregate of concentration," etc., it is in the sense of a quality. In "The Blessed One saw a large log," it is in the sense of a mere designation. But here, the aggregate is spoken of in the conventional sense. For in the sense of a mass, one consciousness is a part of the aggregate of consciousness. Therefore, just as when one cuts a part of a tree, it is said that one cuts the tree, so too, one consciousness, being a part of the aggregate of consciousness, is conventionally called the aggregate of consciousness. 'Mind-consciousness element born of them' means the mind-consciousness element suitable to those phenomena of contact, etc. For in this phrase, one single mind is spoken of by three names: as mind in the sense of thinking, as consciousness in the sense of knowing, and as element in the sense of nature or absence of self. Thus, in this pentad of contact, since contact is just contact, not born of contact with the mind-consciousness element born of them, and since the mind is just the mind-consciousness element born of them, therefore in this pair of phrases the designation 'born of contact with the mind-consciousness element born of them' is not imposed. But the phrases beginning with 'thought', though available, are not extracted here because they are cut off. And by the Blessed One, in extracting the designation by individually distinguishing each of these five phenomena of contact, something difficult has been done. For it would be possible to know the difference in color, smell, or taste by seeing, smelling, or tasting various waters or various oils mixed in one vessel and stirred for a day. Even so, that is said to be difficult. But by the Perfectly Enlightened One, in extracting the designation by individually distinguishing each of these immaterial mental phenomena occurring in one object, He did what is difficult to do. Therefore, the venerable Nāgasena said: "The Blessed One did what is difficult, O king." "What difficult thing did the Blessed One do, venerable Nāgasena?" "The Blessed One did what is difficult, O king, in that he explained the distinctions among these formless mental and mental factors that occur on a single object: 'This is contact, this is feeling, this is perception, this is volition, this is consciousness.'" "Give an illustration, venerable." "Just as, O king, if a certain man were to enter the sea in a boat, take water in his hand, and taste it with his tongue, would that man know, O king, 'This is water from the Ganges, this is water from the Yamuna, this is water from the Aciravati, this is water from the Sarabhu, this is water from the Mahi'?" "It would be difficult to know, venerable." "Even more difficult than that, O king, was what the Blessed One did in regard to these formless mental and mental factors... this is consciousness." 7. In the analysis of initial application, thought is thinking in terms of reasoning. Its characteristic is thinking: he thinks about a pot, he thinks about a cart, he thinks about a league, he thinks about half a league. Thus, its occurrence should be understood in terms of reasoning. This is the essential nature of thought. Initial application is thinking in terms of initial application. This is a name for strong thought. Conception is conceiving in terms of proper planning. Application is applying the one-pointed mind to the object. The second term is augmented by way of prefix. Or, strong application is thorough application. Fixing the mind on the object, establishing it, is the fixing of the mind. Right conception is conception that has attained a state of skillfulness, being praised for its conformity to reality and its conduciveness to liberation. 8. In the analysis of sustained application, roaming is roaming on the object. This is its essential nature. Sustained application is thinking in terms of sustained application. Repeated sustained application is sustained application in terms of following after. Approaching sustained application is sustained application in terms of approaching. Or, the terms are augmented by way of prefixes. The mind on the object, like the sound on a string, connects. It is non-wandering of the mind, due to restraining. It stands as if regarding the object with equanimity, therefore it is equanimity. Or, it is equanimity due to the mode of non-wandering, therefore it is equanimity. 9. In the explanation of joy, "joy" is a term for its nature. The state of being delighted is gladness. The mode of rejoicing is rejoicing. The mode of delighting is delighting. Just as the mixing together of medicines, oils, or hot and cold waters is called "modanā," so too, this joy is a "modanā" due to the mixing together of mental factors. However, with the addition of prefixes, it is called "āmodanā" and "pamodanā," embellishing it. It causes laughter, therefore it is laughter. It causes great laughter, therefore it is great laughter. This is a designation for the state of being elated and greatly elated. "Vitti" means wealth; this is a name for wealth. However, this is "vitti" because it is similar to wealth, being a condition for gladness. Just as gladness arises in a wealthy person with regard to wealth, so too, gladness arises in a joyful person with regard to joy; therefore, it is called "vitti." This is a name for joy that is established in the nature of satisfaction. Moreover, a person who has joy is called "udagga" because his body and mind are uplifted and raised up. The state of being uplifted is upliftedness. The state of being one's own mind is being of one's own mind. For the mind of one who is not delighted is not called one's own mind because it is a place of suffering, but the mind of one who is delighted is called one's own mind because it is a place of happiness. Thus, the state of being one's own mind is being of one's own mind, being of one's own. The meaning is the state of being one's own mind. But since that is not the state of being one's own mind of anyone else, but this state belongs only to the mind, it is a mental factor, therefore it is said that being of one's own mind belongs to the mind. 11. In the explanation of one-pointedness, it stands on the object with an unmoving nature, therefore it is standing. The two words that follow are increased by way of prefixes. Moreover, it stands, binding together the associated mental factors on the object, therefore it is binding together. It stands, plunging into and entering the object, therefore it is establishing.