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is the perception aggregate. Contact and volition associated with that are the volition aggregate. The mind associated with that is the consciousness aggregate. Thus, formless phenomena arise by way of feeling. For yet another, "Hair is the earth element, with the characteristic of hardness... (and so on)... in-breaths and out-breaths are the earth element, with the characteristic of hardness" – the discerning of the object is the consciousness aggregate. The feeling associated with that is the feeling aggregate. Perception is the perception aggregate. Contact and volition are the volition aggregate. Thus, formless phenomena arise by way of consciousness. By this same method, in the forty-two parts of the elements, by way of the four elements each, in the manner of "Hair, born of kamma, is the earth element, with the characteristic of hardness..." The heart-base, which is the support-characteristic for the mind-element and mind-consciousness-element in the ten bases like the eye, and the eye, etc., which have the characteristic of sensitive matter capable of being impinged upon by visible objects. For one who grasps by way of the base-door, the first impingement is contact. The feeling associated with that is the aggregate of feeling, and so on. The immaterial phenomena arise in three ways, by way of contact and so on. Therefore it is said: "One sees the consciousness and its associated phenomena, either with a material object as grasped, or with a material base-door as grasped." Now, showing the comprehension of immaterial phenomena preceded by material phenomena in another way, he says "or else," and so on. There, "just as," and so on, is a showing of the arising of the in-breaths and out-breaths of the body and mind. "Blacksmith's bellows" means the bellows for blowing fire into the blacksmiths' forge. "Being blown" means smoking, or causing air to be taken in. They are similar, corresponding to that. In "just so," here, the physical body should be seen as like the blacksmith's bellows, and the mind as like the effort. Although in-breaths and out-breaths originate from the mind, since they do not occur without the physical body, it is said: "in-breaths and out-breaths depend on the body and mind." "Of that" means of name-and-form. "Seeks the condition" means he seeks, investigates, and comprehends the condition, such as ignorance, by way of "with the arising of ignorance, there is the arising of form," and so on. "Overcomes doubt" means he transcends and abandons the sixteen-fold perplexity that arises in the manner of "was I in the past?" and so on. The comprehension of aggregates that arises in the manner of "whatever form, past, future, present," and so on. "In the preceding part" means when the preceding part of the contemplation of rise and fall, which is included in the purification of knowledge and vision of the path, has arisen. "Light and so on" means these ten: light, knowledge, rapture, tranquility, happiness, strong determination, exertion, equanimity, close attention, and attachment (to these states). There (Visuddhi. 2.733; Paṭi. Ma. Aṭṭha. 2.2.6), "light" means the light of insight, and that arises from the insight-consciousness... This is a luminous form, continuously appearing, and arising from external conditions. Therein, that which arises from the vipassanā mind of the yogi, remains luminous only within the body, because mind-born forms do not extend outside the body. The other (luminous form), leaving the body, spreads everywhere according to the power of knowledge. That is perceived only by him. In the space touched by it, he also sees material forms. And seeing, do they see with eye-consciousness, or with mind-consciousness? They say this should be investigated. Like those who have attained the divine eye, it seems proper to say that it is indeed knowable by mind-consciousness. But this light, for some monks, arises illuminating only the area of their sitting mat. For some, the inner chamber. For some, even the outer chamber. For some, the entire monastery. A quarter league. Half a league. A league. Two leagues. Three leagues. For some, making a single light from the surface of the earth up to the Akanittha Brahma-world. But for the Blessed One, it arose illuminating ten thousand world-systems. But when that arises, the meditator thinks: "Indeed, such a light has never arisen for me before. Surely I have attained the path, I have attained the fruit." He takes what is not the path as "the path," and what is not the fruit as "the fruit." For him who takes what is not the path as "the path," or what is not the fruit as "the fruit," the vipassanā path is said to be interrupted. He, abandoning his original meditation object, sits delighting only in the light. Knowledge means vipassanā knowledge. Indeed, for him, weighing and investigating material and immaterial phenomena, like a thunderbolt thrown by Indra, with unhindered force, sharp, heroic, exceedingly clear knowledge arises. Joy means vipassanā joy. Indeed, for him at that time, minor joy, momentary joy, showering joy, uplifting joy, pervading joy— these five kinds of joy arise filling the entire body. Tranquility means vipassanā tranquility. Indeed, for him at that time, sitting in a night-abode or a day-abode, of body and mind, neither there is no weariness, no disrespect, no harshness, no unsuitability, no sickness, no crookedness; rather, his body and mind become calm, light, pliant, workable, very clear, and straight. Supported by these calm qualities, his body and mind at that time experience a superhuman delight. Regarding this, it is said: “For a monk who has entered an empty dwelling, whose mind is tranquil, a superhuman delight arises, as he rightly discerns the Dhamma. “From whatever angle he contemplates the rise and fall of the aggregates, he attains joy and rapture; that is the deathless for one who knows.” (Dhp. 373-374) Thus, for him, calmness arises, accompanied by lightness and so forth, bringing about this superhuman delight. Happiness means the happiness of insight. At that time, a very refined happiness arises for him, pervading his entire body. Adhimokkha means faith. Indeed, a strong faith arises for him, which is an extreme clarity of mind and mental factors, accompanied by insight. Paggaha means energy. Indeed, for him, unslackened, not overstrained, well-exerted energy arises, accompanied by insight. Upaṭṭhāna means mindfulness. Indeed, for him, well-established, well-fixed, rooted, unmoving mindfulness arises, like a king of mountains, accompanied by insight. Whatever object he attends to, focuses on, pays attention to, or reviews, that object appears to him as if it has entered and penetrated, like the other world to a divine eye, it is present to his mindfulness. Upekkhā means the equanimity of insight and the equanimity of attention. At that time, a strong equanimity of insight arises for him, being neutral towards all formations, and also the equanimity of attention in the mind-door. As he attends to each object, this equanimity flows sharply and keenly, like a released thunderbolt into a leaf-cup, or a heated arrow. Nikanti means the fondness for insight. Thus, for him, a subtle, peaceful fondness arises, making a dwelling in his insight, which is adorned with light and so forth. delight arises, which cannot even be grasped as "defilement." And just as with the light, so too when any of these arise, the meditator thinks: "Never before has such knowledge arisen in me, such rapture, tranquility, happiness, conviction, exertion, mindfulness, equanimity, delight arisen in me. Surely I have attained the path, I have attained the fruit!" Thus, he takes what is not the path as "the path," and what is not the fruit as "the fruit." For him, who takes what is not the path as "the path" and what is not the fruit as "the fruit," the path of insight is said to be abandoned. He gives up his original meditation subject and sits delighting only in the delight. Here, light and the like are called "corruptions" because they are objects of corruption, not because they are unwholesome. But delight is both a corruption and an object of corruption. And these are ten in terms of objects, but thirty in terms of grasping. How? When one grasps, "My light has arisen," there is the grasping of views. When one grasps, "What a pleasant light has arisen," there is the grasping of conceit. When one delights in the light, there is the grasping of craving. Thus, in the light, there are three graspings due to views, conceit, and craving. Similarly, in the rest. Thus, in terms of grasping, there are thirty corruptions. Because of these, the unskillful, inexperienced meditator wavers and is distracted by the light and the like. He perceives each of the light and the like as: "This is mine, this I am, this is my self." Therefore, the ancients said: "In light and in knowledge, and in rapture, one wavers; In tranquility and in happiness, by which the mind trembles. "In conviction and in exertion, and in mindfulness one wavers; In turning towards equanimity, and in equanimity and in delight." The skillful, wise, experienced meditator, endowed with wisdom, when the light and the like arise, discerns and examines them with wisdom thus: "This light has arisen in me, but this is impermanent, conditioned, dependently arisen, subject to decay, subject to vanishing, subject to dispassion, subject to cessation." Then it occurs to him thus: If radiance were self, it would be proper to grasp it as self. But this is grasped as 'self' when it is non-self. Therefore, he examines it as non-self in the sense of not being subject to control, impermanent in the sense of existing and then ceasing, and suffering in the sense of being oppressed by arising and passing away. And just as with radiance, so too with the others. Having thus examined, he perceives radiance as 'This is not mine, I am not this, this is not my self.' ...