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, with consciousness, thus they are said to be unincluded by one aggregate, one sense-base, and seven elements. Or else, that which is the aggregate of form, consciousness alone is unincluded by way of the three aggregates etc., by those mental states, those material states are unincluded by way of the three inclusions. Again, those material states are unincluded by way of the three inclusions by consciousness alone. And consciousness, as an aggregate, is one aggregate of consciousness, as a sense-base, one mind sense-base, as an element, seven elements of consciousness. Therefore, "by one aggregate" etc. was said. By this method, everywhere, whatever term is extracted in the question, by whatever states it is unincluded by way of aggregates etc., the aggregates etc. should be understood in terms of those states. There, in the second question, indeed, they should be understood in terms of form and consciousness. For feeling etc. are unincluded by way of aggregates etc. by form and consciousness alone. And those two are aggregates, eleven sense-bases, and seventeen elements. 195. In the third question, consciousness is unincluded by the four, form etc., the aggregates etc. should be understood in terms of them. 196. In the fourth question, the eye sense-base is unincluded by the four, feeling etc., by this method, the aggregates etc. should be understood everywhere. In conclusion, "form and the mind-object sense-base," the states shown in the summary verse are shown again in a different way by summarizing. Explanation of the unincluded-by-the-unincluded term. 6. Explanation of the Sixth Method: The Term of Association and Dissociation 228. Now, to divide the term of association and dissociation, "the aggregate of form" etc. is begun. There, whatever is obtained and whatever is not obtained, all that is taken in the question. In the answer, however, whatever is not obtained, that is rejected as non-existent. "Association by four, dissociation by four; homogeneous and heterogeneous," for by the saying, association is obtained only among the immaterial aggregates that are homogeneous, arisen in one continuum, in one moment, among the immaterial aggregates themselves. Material states, But there is no association of form with nibbāna, nor of nibbāna with form. So too, there is no association of form and nibbāna with the immaterial aggregates, for they are dissimilar to them. Just as there is no association of the immaterial aggregates with form and nibbāna, so too there is none with different mental states arising at different moments. For they too are dissimilar to them due to the difference in their series of moments. This dissimilarity, however, is not included in the category of inclusion, because it contradicts the purpose of inclusion. For the purpose of inclusion is only to enumerate. But it is included in the category of association, for the purpose of association is to have characteristics such as arising together. Thus, in this context, for that which does not fit the characteristic of association with even one element, the question is answered by including it and then denying it. For that which fits the characteristic of dissociation, dissociation is shown. But those terms that, among the seven consciousness elements, describe mixed states that are not dissociated from either form or nibbāna, those are in no way fitting here, and so are not included. Here is the summary of them: "The element of phenomena, the element of mental objects, the truth of suffering, and life; The six sense bases, name-and-form, and the four great existences. "Birth, aging, and death, nineteen in the triads; Fifty in the clusters, and eight terms in the minor section. "Fifteen in the major section, eighteen after that; This is two hundred and twenty-three terms, not found in association." For the element of phenomena, due to being a mixture of form and nibbāna, cannot be said to be associated even with consciousness that is not included in it. Since feelings and so on are associated with consciousness here, it cannot be said to be dissociated either. The same method applies to the rest. Thus, since all these are not fitting, they are not included here. The remaining aggregates and so on are fitting, and so they are included, and the questions and answers are given both individually and by combination. Among those questions, in the first – by one element means by the mind element. By some means by feelings, perceptions, and volitions that are included in the element of phenomena and the element of mental objects. 229. In the second, with three – having asked, having asked, set aside, with the rest. By some associated – the feeling aggregate with perception and volitional formations. The others also, setting aside self, with the others. By some dissociated – with form and nibbāna. Thus everywhere, in the dissociation of form, in the element of ideas and the idea-element, the formless; in the dissociation of the formless, form should be seen. The third question is obvious in meaning. 231. In the fourth – without saying 'by how many aggregates' etc., 'associated' is said to be non-existent. But that should be understood in terms of the aggregates etc. only. In subsequent questions of this kind, this is the method. For in the initial question, having shown in its own form, afterwards the text is abbreviated. By this method, the interpretation of meaning should be understood everywhere. But where it will not be very clear, there we will proceed only after making it clear. 234. With sixteen elements – the eye-consciousness element, setting aside self, with six consciousness elements, and with ten form elements. In the remaining ones also, this is the method. 235. With three aggregates – setting aside the volitional formations aggregate, with the rest. With one element – with the mind-consciousness element. For there is no association of the path and arising with another element. With one aggregate – with the volitional formations aggregate. With one base – with the idea base. With one element – with the idea element. For in these, those two truths are associated with some. 238. In the pleasant feeling etc. question – with three – with perception, volitional formations, and consciousness. With one element – with the body-consciousness element, and with the mind-consciousness element. With six elements – except for the body-consciousness element. 245. In the form-existence question – because of the existence of all the formless aggregates and the formless bases, it is said 'with none'. But because of the non-existence of the nose, tongue, and body-consciousness elements, it is said 'dissociated with three elements'. 256. In the resolution question – with two elements – with the mind-element and the mind-consciousness element. With fifteen – with the remaining ten form elements, and with the five beginning with eye-consciousness etc. 257. In the wholesome question – the wholesome four aggregates having been taken. Association with that is rejected. 258. In the question on the triad of feeling: "By one aggregate" means by the aggregate of feeling alone. "By fifteen" means by the eye-consciousness, ear-consciousness, nose-consciousness, tongue-consciousness, mind-element, and mind-consciousness element, as well as by the form element. "By eleven" means by the body-consciousness element together with the form element. 262. In the question on neither resultant nor result-dhamma: "By five" means by eye-consciousness, etc. In the question on neither clung-to nor fit for clinging: "By six" means excluding the mind-consciousness element. In the question on with initial application and sustained application: "By fifteen" means by the five consciousnesses together with the form element. In the question on only sustained application: "By one aggregate, etc." should be understood only in terms of the aggregate of mental formations. For, excluding sustained application in the second jhāna, the rest are called only with sustained application. Excluding joy, the rest are accompanied by joy. There, sustained application is not associated with sustained application, nor is joy associated with joy, so they are not associated with any of the aggregate of mental formations, the dhamma-ayatana, or the dhamma-dhātu. "By sixteen" means excluding only the dhamma-dhātu and the mind-consciousness element. In the question on without initial application and sustained application: "By one element" means by the mind-element. What is accompanied by pleasure and accompanied by equanimity has already been stated in the triad of feeling. What is to be abandoned by seeing, etc., is similar to the wholesome. 271. Having a limited object is similar to result-dhamma. "By one element" means by the dhamma-dhātu. "By some" means by those who do not have a limited object there. But the dhamma-dhātu, being included by the four aggregates in terms of the six cittuppādas with limited objects, only partakes of the first rejection. Having a great object, etc., is similar to the wholesome. 273. In the unarisen: "By five elements" means by eye-consciousness, etc. For those are entirely of the nature of arisen-dhamma, but they also partake of the arisen portion. Having a present object, etc., is similar to having a limited object. Causes, etc., are similar to arising. Both with a cause and not a cause is similar to accompanied by joy. Likewise, associated with misconception. Unclung-to is similar to unarisen. The rest is clear in meaning everywhere. Explanation of the words of association and dissociation. 7. Explanation of the Connected and Disconnected Terms, Seventh Method 306. Now, to divide the term "connected and disconnected," beginning with "by the feeling aggregate," etc.