English
This is the exposition of the aggregate of feeling. The aggregates of perception, etc., should also be understood in this way. Only in the exposition of the aggregate of perception are found the triad of feeling and the triad of joy, and in the dyads, those beginning with the dyad of pleasant association. In the exposition of the aggregate of formations, because contact is included in the aggregate of formations, it is said to be associated with mind, not associated with contact. Here in the dyads, those beginning with the dyad of root are found. The triads are just like the aggregate of perception. In the exposition of the aggregate of consciousness, instead of saying born of eye-contact, etc., it is said eye-consciousness, etc. For it is not possible to indicate consciousness as born of mind-contact. The rest here is just like what was said in the aggregate of perception. But in the exposition of these three aggregates, there is an excess of triads and dyads from the exposition of the aggregate of feeling. How many are obtained? The distinction of turns should be understood by their influence. End of the commentary on the Abhidhamma Bhājaniya. 3. Commentary on the Questioning 150. Now, there is the questioning. In that questioning, with regard to the five aggregates, whatever is obtained by the method of "How many are wholesome? How many are unwholesome? How many are indeterminate?" and whatever is not obtained, all that, having been asked, and in the answering, whatever is obtained by the method of "The form aggregate is indeterminate," that alone should be understood as extracted. And wherever a limit is not made, such as "one aggregate" or "two aggregates," but a thread is established by the method of "it may be arisen, it may be unarisen," there the grasping of all five aggregates should be understood. The remaining division of wholesome, etc., of those respective aggregates has already been stated below in the commentary on the Dhammasaṅgaṇi (DhsA. 985). However, in the object-triads, the four aggregates, when one is attached, averse, or deluded regarding the fifty-five sense-sphere phenomena, or when one restrains, investigates, or reflects, have a limited object; when one is attached, averse, or deluded regarding the twenty-seven form and formless-sphere phenomena, or when one restrains, establishes a grasp, have a sublime object; when one reflects on the path, fruition, and Nibbāna, have an immeasurable object; at the time of reflecting on a concept, they have a non-assertable object. Those same aggregates, for trainees and non-trainees, at the time of reflecting on the path, have the path as object; at the time of the path, they have the path as cause due to the co-nascent cause; at the time of reflecting, having made the path heavy, they have the path as dominant due to the object-dominance; for one developing a path with energy or investigation as the chief, they have the path as dominant due to the co-nascent dominance; however, for one developing with desire or consciousness as the chief, they are called having a non-assertable object. However, when one is attached, averse, or deluded regarding past aggregates, elements, and sense-bases, or when one restrains, establishes a grasp, they have a past object; when one is un- Concerning things that have come, they have past objects; concerning things present, they have present objects; for one contemplating concepts or Nibbāna, they have undefinable objects. Likewise, for one attached, hateful, or deluded by, restrained by, or establishing possession of their own aggregates, elements, and sense bases, they have internal objects; for one causing such things to arise concerning the aggregates, elements, and sense bases of others, they have external objects; even during the contemplation of concepts and Nibbāna, they have only external objects; for one causing such things to arise in the Dhamma, sometimes internally, sometimes externally, they have both internal and external objects; during the realm of nothingness, it should be understood that they have undefinable objects. Thus, the Blessed One, dividing this Analysis of Aggregates, showed it by bringing forth three rounds in the manner of the Suttanta method and so forth. Indeed, in all three rounds, there is only one determination. For the aggregate of form is everywhere only of the sense-sphere. The four aggregates are said to be of the four planes, mixed of mundane and supramundane. The Commentary on the Analysis of Aggregates in the Sammohavinodanī is finished. 2. Analysis of Sense Bases 1. Commentary on the Suttanta Method 154. Now, immediately following that, in the exposition of the Analysis of Sense Bases, first, showing the Suttanta method, he said, beginning with the twelve sense bases, the eye sense base, the form sense base, and so forth. There, first, by the method of mere text: Meaning, characteristic, suchness, order, conciseness, expansion; And also what should be seen, the decision should be understood. There, especially, "It sees, therefore it is the eye"; "It savors form, and clarifies," is the meaning. "It forms, therefore it is form"; "Manifesting a state pleasing to the heart, undergoing a change of color," is the meaning. "It hears, therefore it is the ear." "It resounds, therefore it is sound"; "It is uttered," is the meaning. "It smells, therefore it is the nose." "It scents, therefore it is scent"; "Indicating its substance," is the meaning. "It calls forth life, therefore it is the tongue." "Beings taste that, therefore it is taste"; "They savor," is the meaning. "A source for base, flavored Dhammas, therefore it is the body." "A source, therefore it is arising." That which is touched is touchable. That which thinks is mind. Things that maintain their own characteristics are phenomena. However, it should be understood that 'āyatana' means: because of non-distinction, because of the sense-sphere, because of the extension of coming, and because of the leading of what is extended. For, in the case of eye, form, etc., mental and physical phenomena, through their respective doors and objects, arise, impinge, or strive with their own functions, such as experiencing. And these extend the phenomena that have arisen. And this extended suffering of samsara, which has been going on in beginningless samsara, leads and perpetuates it until it is stopped. Thus, all these phenomena are called 'āyatana, āyatana' because of the sense-sphere, because of the extension of coming, and because of the leading of what is extended. Moreover, 'āyatana' 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. Thus, in the world, 'āyatana of the lord', 'āyatana of Vāsudeva', etc., are called dwelling places. 'Mine of gold', 'mine of silver', etc., are called mines. But in the Dispensation, "Birds frequent a delightful āyatana," etc., are called meeting places. "The Deccan is the place of origin of qualities," etc., are called places of origin. "In each case, one attains the ability to witness when there is a cause," etc., are called causes. And also, in the case of eye, form, etc., those mental and physical phenomena dwell, because their existence depends on them, thus the eye, etc., are their dwelling place. And in the eye, etc., they are crowded, because they depend on it and have it as their object, thus the eye, etc., are their mine. And the eye, etc., are their meeting place, because they meet there in dependence on the object-door. And the eye, etc., are their place of origin; because they arise there in dependence on it as their support and object. And the eye, etc., are their cause, because in their absence, they do not exist. Thus, 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. By way of cause, by way of reason, for these reasons, these things are called 'āyatana, āyatana'. Therefore, according to the meaning explained, the eye and that āyatana, the eye-āyatana... ...and things and that āyatana, the thing-āyatana, thus, here, the decision should be understood 'in meaning'. 'In characteristic', here, the decision should be understood in terms of the characteristics of the eye and so on. And those characteristics of theirs should be understood in the same way as stated below in the analysis of the element of form. 'In extent', in terms of the state of being so much. This is what is said: Indeed, the eye and so on are also things. If so, why, instead of saying just the thing-āyatana, are twelve āyatanas stated? Because of the distinction of the doors and objects for the arising of the six classes of consciousness. Here, because of the distinction in terms of being doors and being objects for the six classes of consciousness, this very difference of theirs exists, therefore twelve are stated. For the class of consciousness included in the eye-consciousness process, the eye-āyatana itself is the door of arising, and the form-āyatana itself is the object. Likewise, the others for the others. But for the sixth, a part of the mind-āyatana, known as the life-continuum, is the door of arising, and the thing-āyatana, which is uncommon, is the object. Thus, because of the distinction of the doors of arising and objects for the six classes of consciousness, twelve are stated. Thus, here, the decision should be understood 'in extent'. 'In order', here too, among the orders of arising and so on stated earlier, only the order of teaching is fitting. For among the internal āyatanas, because the eye-āyatana is obvious due to its being an object that is visible and resistant, it is taught first. Then the ear-āyatana and so on, which are objects that are invisible and resistant. Or else, because of being very helpful as the cause of unsurpassed seeing and unsurpassed hearing,