English
Thus, those two bases that are not included by them, are not included by the nine coarse bases excluding the form base, and by the mind base, thus by ten. Also, those two elements that are not included by them, are to be understood as not included by the nine coarse elements excluding the form element, and by the seven consciousness elements, thus by sixteen. 177. In the seventh question – by two bases, namely, the form base and the mind base. By eight elements, namely, along with the form element, by the seven consciousness elements. 178. In the eighth question – by eleven bases, referring to resistant mind-objects, excluding the mind-object base, dependent mind-objects referring to the exclusion of the touch base. The same method applies to the elements. The meaning of the connections here should be understood in the same way as explained below. Explanation of terms included and not included. 3. Third method: Explanation of terms not included but included. 179. Now, to analyze the term included by what is not included, beginning with "by the feeling aggregate," etc. Here is the characteristic: In this instance, what is not included by the term "aggregate" but is included by the terms "base" and "element," its inclusion by the aggregates, etc., is asked and answered. But this does not apply to the form aggregate, the consciousness aggregate, the eye base, etc. For by the form aggregate, the four aggregates are not included by the aggregate inclusion. Among them, not even one thing is included by the base and element inclusion. But are not feeling, etc., included by the mind-object base? They are included. But the form aggregate is not the mind-object base alone; only a subtle form element belongs to the mind-object base from the form aggregate. Therefore, those included by the mind-object base are not included by the form aggregate. By the consciousness aggregate also, the other four aggregates are not included. Among them, not even one is included by the base and element inclusion. Thus, due to the absence of inclusion, these and other similar terms like the eye base, etc., are not taken in this instance. But those terms that indicate a part of the mind-object base not mixed with consciousness or gross form are taken here. Here is their summary: "Three aggregates and the truths, And sixteen faculties; Terms in causal mode, Fourteen above fourteen. "Thirty-five terms there are, In ten groups then; Two lesser intermediate pairs, Eight are greater intermediate." Among these terms, grouping together those with similar answers, all twelve questions are stated. Among them, the aggregate division should be understood thus. But in the bases and elements, there is no difference. There, in the first question, by three aggregates, namely, form, perception, by the aggregates of formations. But the sense bases and elements should be understood as the mind base and mind-object element. Here is the method: For by the aggregate of feeling, Nibbāna and subtle form, perception, and formations are unincluded by the inclusion of aggregates, but are included by the inclusion of sense bases and elements. Of these, Nibbāna does not go to the inclusion of aggregates, the rest go to the inclusion by the aggregates of form, perception, and formations. But Nibbāna also goes to the inclusion of sense bases and elements. Therefore it was said: "Having excluded the unconditioned from the aggregates, it is included by three aggregates, by one sense base, by one element." In this case, on the side of the aggregate of perception, having removed perception, the three aggregates along with feeling, having removed the aggregate of formations from formations and so on, the three aggregates should be understood as form, feeling, and perception. 180. In the second, by four aggregates, that is, excluding consciousness. For these, being unincluded by the inclusion of aggregates by cessation, are included by the inclusion of sense bases and elements. 181. In the third, by two, that is, by the aggregates of feeling and perception. For by the life faculty of form and formlessness, the aggregates of feeling, perception, and consciousness are unincluded by the inclusion of aggregates. But of these, only feeling and perception are included by the inclusion of sense bases and elements. Therefore it was said: "By the aggregates of feeling and perception." By this method, the division of aggregates should be understood everywhere. For hereafter, we will speak only of the names of the aggregates. 182. In the fourth, by three aggregates, that is, in the faculties of femaleness and maleness, by feeling, perception, and formations; in the pentad of feeling, by form, perception, and formations; in the faculties of faith and so on, ending in contact, by the aggregates of form, feeling, and perception. In feeling, the decision is similar to the aggregate of feeling, in craving, clinging, and karmic becoming, it is similar to the aggregate of formations. 183. In the fifth, in birth, aging, and death, it is similar to the life faculty. But by jhāna, Nibbāna, subtle form, and perception are unincluded by the inclusion of aggregates, but are included by the inclusion of sense bases and elements. Therefore, with reference to that, two aggregates in terms of the aggregates of form and perception. to be declared. 184. In the sixth, sorrow and so on are similar to feeling in terms of feeling. Effort and so on are similar to formations. Again, feeling is similar to the feeling aggregate in terms of feeling, perception is similar to the perception aggregate, volition and so on are similar to the formations aggregate – this is the judgment. By this method, in the seventh question and so on, inclusion and non-inclusion should be understood. Explanation of terms included and not included. 4. Fourth method: Explanation of terms included and not included. 191. Now, to divide the terms included and not included, "with the truth of origin" and so on is begun. There, what is included by the aggregates and so on, included in terms of aggregates and so on, then having asked about the inclusion of that same by the aggregates and so on, the answer is given. That is not fitting in terms that stand having taken even one complete section among aggregates, elements, and bases. For there is nothing included by another in terms of aggregates and so on by the complete term "aggregate" and so on, that having included its own includer, would again go to inclusion by that same. Therefore, such terms are not taken in this turn. But those terms that indicate a part of formations, or something unmixed, or a part of feeling, or subtle form, or a part of sound, those are taken here. This is their summary: "Two truths, fifteen faculties, Eleven conditioned phenomena; Again, above, eleven, The group term here is thirtyfold." Here, there are only two questions. There, the term extracted from the question, by which phenomena it is included in terms of aggregates and so on, referring to those phenomena, everywhere it is said "by one aggregate" and so on. There, this is the method: indeed, by the truth of origin, except for craving, the remaining formations are included by inclusion of aggregates and so on. Again, by those, only craving is included. That craving, again, is included by the formations themselves by inclusion of aggregates and so on. This is the same method everywhere. In questions about immaterial phenomena, here, either the formations aggregate or the feeling aggregate is called one aggregate. In questions about material phenomena, the form aggregate. In the question about lamentation, the sound element. it is called one base. The sound element is called one element, and in the remaining places, the meaning should be understood in the same way as the dhamma base and dhamma element. Explanation of terms included. 5. Fifth method: Explanation of terms not included. 193. Now, to divide the term "not included" by "not included," it is begun with "by the form aggregate," etc. There, what is not included by the aggregates, etc., is not included in terms of aggregates, etc., and then, having asked about the non-inclusion by those same aggregates, etc., an answer is given. That does not fit in places such as the truth of suffering among those who grasp the five aggregates, or among the subtle forms that are grasped along with consciousness, such as the invisible and non-resistant. For by such a term, nibbāna would not reach the mere inclusion of aggregates. There are no other things not included by the remaining aggregates, etc. Therefore, such terms are not taken in this turn. But those which do not show the five aggregates and consciousness together with subtle form are taken here. This is their summary: "All aggregates, likewise bases, elements, three truths; All the faculties too, twenty-three conditionally. "Beyond, sixteen terms, forty-three in the triad; In the cluster, seventy-two, seven in the minor interval. "Terms in the major interval are stated, eighteen thereafter; Eighteen also should be known, the rest are not spoken of here." Here, by way of harmonizing similar questions and answers, with how many do all thirty-four become? There, the term extracted from the question, by which aggregates, etc., it is not included, referring to those things, it is said, "by one aggregate," etc. Here is the method: By the form aggregate, the four aggregates and nibbāna are not included by the inclusion of aggregates. But by the inclusion of bases and elements, except for consciousness, the rest are included, so consciousness alone is called not included by the three inclusions of aggregates, etc. Again, together with that consciousness and nibbāna, the four aggregates are not included by the inclusion of aggregates, etc. They all, again, are unincluded by way of aggregates etc.