English
Just as the designation "element" applies to parts distinguished by their individual characteristics, so too should the designation "element" be understood to apply to the parts of the self, known as the five aggregates. For these, such as the eye, are distinguished by their mutually dissimilar characteristics. Moreover, "element" is a term for mere lifelessness. For example, the Blessed One said, "This person, O monks, is of six elements," and so on, teaching the elements to dispel the perception of a living being. Therefore, according to the meaning explained, "the eye and that which is an element" is the eye element... "the mind-consciousness and that which is an element" is the mind-consciousness element. Thus, first, the decision here should be understood in terms of meaning. "From characteristics, etc.": the decision here should be understood from the characteristics, etc., of the eye, etc. And those characteristics, etc., of theirs should be understood in the same way as stated below. "From order": here too, the order of presentation is fitting, from the order of arising, etc., previously stated. And this is stated in terms of the arrangement of cause and effect in sequence. For the eye element and the form element, these two are the cause. The eye-consciousness element is the effect. Thus, the decision should be understood from order in all cases. "From suchness": from the state of being such. This is what is said: for in those suttas and Abhidhamma passages, elements such as the element of light, the element of beauty, the element of the sphere of infinite space, the element of the sphere of infinite consciousness, the element of the sphere of nothingness, the element of the sphere of neither perception nor non-perception, the element of the cessation of perception and feeling, the element of sensual desire, the element of ill-will, the element of cruelty, the element of renunciation, the element of non-ill-will, the element of non-cruelty, the element of happiness, the element of suffering, the element of joy, the element of sorrow, the element of equanimity, the element of ignorance, the element of effort, the element of departure, the element of exertion, the inferior element, the middling element, the excellent element, the earth element, the water element, the fire element, the air element, the space element, the consciousness element, the conditioned element, the unconditioned element, the world of diverse elements and various elements, and so on, other elements are also seen. In such a case, without making a determination based on all of them, why are only If asked, why are these eighteen divisions made? Because all elements exist by nature within them. The light element is simply the element of form. But the auspicious element is connected to form, etc. Why? Because of the auspicious sign. For the auspicious sign is the auspicious element. And that, without form, etc., does not exist. Or, the results of wholesome actions are objects, Thus, form, etc., are simply the auspicious element. In the element of the sphere of infinite space, etc., Consciousness is the mind-consciousness element. The remaining phenomena are the mind-object element. But the element of the cessation of perception and feeling Does not exist by nature; It is simply the cessation of two elements. The sense-sphere element is simply the mind-object element, As it is said, "What is the sense-sphere element? Thinking connected with sense-desire... ...wrong intention"; Or it is the eighteen elements, As it is said, "Having the Avīci hell as its lower limit, And including the gods who control others' creations as its upper limit, Whatever within this range is included herein, The aggregates, elements, and sense-bases, Form, feeling, perception, volitional formations, consciousness - This is called the sense-sphere element." The renunciation element is simply the mind-object element; Or, "All wholesome phenomena are the renunciation element," Therefore, it is indeed also the mind-consciousness element. The elements of ill-will, harmfulness, non-ill-will, non-harmfulness, Pleasure, pain, joy, sorrow, equanimity, ignorance, Initiation, exertion, and effort are simply the mind-object element. The inferior, middling, and superior elements Are simply the eighteen elements. For the inferior eye, etc., are the inferior element. The middling and superior eye, etc., Are both the middling and superior elements. But, without qualification, unwholesome Mind-object and mind-consciousness elements are the inferior element. Mundane wholesome and indeterminate, Both the eye element, etc., are the middling element. Supramundane mind-object and mind-consciousness elements Are the superior element. The earth, fire, and air elements Are simply the tangible element. The water element and the space element Are simply the mind-object element. The consciousness element is simply a summary Of the seven consciousness elements, such as eye-consciousness. Seventeen elements and a part of the mind-object element Are included. The unconditioned element, however, is only a part of the Dhamma element. The world of diverse elements and various elements is merely a division of the eighteen elements. Thus, due to the inclusion of all existing elements by nature, only eighteen are stated. Moreover, in the nature of consciousness, the eighteen are stated to eradicate the perception of life in those who perceive life in consciousness. For there are beings who perceive life in the nature of consciousness. By revealing its diversity through the distinction of eye-consciousness, ear-consciousness, nose-consciousness, tongue-consciousness, body-consciousness, and mind-consciousness elements, and its impermanence due to its dependence on eye, form, etc., the Blessed One proclaimed the eighteen elements, desiring to eradicate the long-ingrained perception of life. Furthermore, according to the inclinations of those to be trained; and according to the inclinations of those beings who are to be trained by this teaching that is neither too concise nor too extensive, only eighteen are proclaimed. For in the manner of conciseness and extensiveness, thus and thus, He reveals the Dhamma, as it is, as it is for them; The darkness in the hearts of those to be trained, Is dispelled in an instant, by the power of the true Dhamma. Thus, here, the decision should be understood as 'in terms of number'. 'Numbered' means the eye element is counted as one phenomenon due to its origin as the eye-sense-base. Likewise, the ear, nose, tongue, body, form, sound, smell, and taste elements are counted according to the ear-sense-base, etc. The tangible element, however, is counted as three phenomena due to earth, fire, and air. The eye-consciousness element is counted as two phenomena due to wholesome, unwholesome, and resultant. Likewise, the ear, nose, tongue, and body-consciousness elements. The mind element, however, is counted as three phenomena due to the five-door adverting, wholesome, unwholesome, resultant, and receiving. The Dhamma element is counted as twenty phenomena due to the three immaterial aggregates, the sixteen subtle forms, and the unconditioned element. The mind-consciousness element is counted as seventy-six phenomena due to the remaining wholesome, unwholesome, and indeterminate consciousness. Thus, here, 'numbered' should be understood. The decision should be known as 'to be seen'. The decision about 'Condition' should be known as the conditionality of the eye-element etc. in the eye-consciousness-element etc. But this conditionality of them will become apparent in the section on exposition. The meaning is that the decision here should be known as 'to be seen' because of being seen. For all conditioned elements are to be seen as devoid of beginning, end, and isolation, as empty of permanence, beauty, and happiness, and as having a mode of existence dependent on conditions. Especially here, the eye-element should be seen like a drumhead, the form-element like a drumstick, and the eye-consciousness-element like a sound. Similarly, the eye-element is like a mirror surface, the form-element like a face, and the eye-consciousness-element like the image of the face. Or else, the eye-element is like sesame seeds, the form-element like the axle of a machine, and the eye-consciousness-element like the oil squeezed from the sesame seeds. Similarly, the eye-element is like the lower fire-stick, the form-element like the upper fire-stick, and the eye-consciousness-element like the fire. This method applies to the ear-element etc. as well. But the mind-element should be seen as preceding and following the eye-consciousness-element etc., as appropriate. In the case of the object-element, the feeling aggregate should be seen like a dart or a stake; the perception and mental formation aggregates, connected to the feeling dart and stake, are like the afflicted; or for ordinary people, perception, because it generates the pleasure of hope and suffering, is like an empty fist, and because it grasps signs inappropriately, it is like a wild animal; mental formations, because they cast one into rebirth, are like a man throwing something into a pit of embers, because they are bound to the suffering of birth, they are like thieves pursued by royal officers, and because they are the cause of the entire mass of aggregates that brings all misfortune, they are like the seeds of a poison tree; form should be seen like a razor wheel, because it is a sign of various kinds of calamities. But the unconditioned element should be seen as deathless, peaceful, and secure. Why? Because it is the opposite of all misfortune. The mind-consciousness-element, even after releasing the object it has grasped, continues by grasping another, like a forest monkey, because it is difficult to tame, like an unbroken horse, and like a stick thrown into the sky, falling wherever it pleases.