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Phenomena of results are called, wholesome and unwholesome are considered. 641. Functional, matter, and Nibbāna, are not results, nor do they ripen; Phenomena leading to accumulation, wholesome and unwholesome indeed, with. Leading to cessation, and the unexcelled wholesome; Functional, form, Nibbāna, results are devoid of both. The first unexcelled path is seeing, the others development; All others are freed from both, all of them, in ultimate truth. The seven supramundane states below are called 'trainees' by the Buddha; Only the fruit of arahantship is declared as 'non-trainee'. And also mundane states and Nibbāna are declared as devoid of both; By these and similar ways, one should understand them as threefold. Form, past and future, and also present; Internal or external, subtle or gross, likewise. Inferior or excellent, that which is far, or near, all together; All form combined is called the form aggregate. Likewise the feeling aggregate is whatever feeling there is; And the perception aggregate is perception, declared as a heap. The gratification in states of existence, and the indulgence in that gratification; To distinguish and demonstrate these, the two aggregates are mentioned. To demonstrate the cause of the root of disputes and the course of transmigration; Referring to feeling and perception, some say they are distinct. Of states associated with consciousness, indeed, with volition as the chief; By the name of the aggregate of formations, mental states are understood. And consciousness of all kinds is agreed to be the consciousness aggregate; Nibbāna, due to absence of division, is excluded from the aggregate collection. By being an object (of clinging), and by assisting clinging; They are the five aggregates of clinging, excluding the supramundane. Just as for the benefit of the practitioner who grasps (the teaching), the gross (is taught); The states of the three planes are taught as being of one plane. The vessel, its food, the sauce, and the eater likewise; And the eaten—these five, are compared in order. The sick-room, sickness, the indulgence in unsuitables; The arising (of sickness), and the sick person, the wise compare (these). The jailer, the cause there, and the offense, and the doer; The thief who committed the offense, thus are they compared again. By the meaning of constant oppression, they are declared as a burden; Defilement-suffering. Uprooters, and devourers constantly. 659. Bringing harm always, enemies with uplifted swords; By the name of Death-Māra, and called murderers. 660. Form is unable to withstand crushing, weak like a lump of foam; Delightful for a moment, feeling is like a bubble. 661. Perception is like a mirage, due to its delusive nature; And formations too are pithless, like a banana trunk. 662. Thinking in various ways, deluded by various defilements; Consciousness deceives, it is declared to be like an illusion. 663. Thus the five aggregates of clinging, and merely the aggregates; By the name of the five aggregates, are taught, one should understand. 664. Both internal and external, causes for the arising of consciousness; By way of door and object, the two kinds of sense bases are spoken of. 665. The internal eye and so on, there are the six door sense bases; The external sense bases by name, similarly the sphere of forms and so on. 666. Thus of those occurring in the process, the collection of doors and objects; In the Suttas and in the Abhidhamma, in every way appropriately. 667. Similarly, immediately past, after that which is arising; All mind, of all, becomes the mind-base. 668. Similarly, by way of being a forerunner, of co-arising non-material states; Consciousness, by way of being a door, is considered all sense bases. 669. Thus the mind-base, and similarly the sensitive-material bases; Of the five consciousness-elements, thus one should understand in six ways. 670. The objects of the five sensitive-materials, are considered the five sense bases; And the remaining form, Nibbana, and all mental factors. 671. Of fifty-nine phenomena, the collection of the dhamma-base; Thus the wise declare in six ways, the external sense bases. 672. Like an empty village, the internal (bases) should be seen as pithless; Like village-destroying robbers, the external (bases) as if destroying it. 673. For those deluded by the arising of name, the cause of their arising; As the twelve sense bases, thus it is said by the Great Seer. 674. By their nature of being complete, by their mere existence, they bear their own characteristics; They are differentiated by way of door, object, and what arises from them. 675. Here the mind-base is said, to be the seven consciousness-elements. which; Eleven as stated, Thus eighteen elements. 676. The mind-element, And mind-consciousness-element, Stand as a door, For entry and exit, Beginning with the end. 677. Like the drum, its skin, and the stick's sound, The sixfold sequence, And like wood, fire-stick, and fire, Thus threefold it becomes. 678. Suffering, its origin, And cessation, and then, The path—thus fourfold, I speak of truth, O truth-hero. 679. The burden, the taking up of the burden, And the laying down of the burden, And the means of laying down the burden— Thus is the simile in sequence. 680. Disease, the cause of disease, And the cessation of disease, And the medicine for disease— Thus is it illuminated by similes. 681. The poisonous tree, the root of the tree, And the cutting down of the tree, And the axe for cutting the tree— Thus is it fourfold compared. 682. The near shore, the great flood, And the far shore, And the means of crossing it— Thus the wise compare it. 683. Having realized it directly, Thus the simile in sequence, He declared for liberation, The truth, by its true nature. 684. For thus, suffering is not affliction, Nor is anything else affliction apart from suffering; By the nature of being an afflicter, It is called the truth of suffering. 685. Without it, suffering is not from elsewhere, Nor is it not from it; By the nature of being the cause of suffering, He called the truth the craving. 686. Apart from Nibbāna, there is no peace, Nor is peace not from it; By the nature of being peace, Nibbāna is the supreme truth. 687. Apart from the path, there is no escape, Nor is it not an escape; Therefore, by the nature of escape, The path is accepted as truth. 688. Thus, the true, unperverted nature, In all four, Is designated as the meaning of truth, Specifically in suffering and the others. 689. The meaning of oppression, the meaning of conditioned, The meaning of torment, is declared, And the meaning of change— Thus fourfold for suffering. 690. The meaning of accumulation, of source, Of connection, of hindrance— Thus fourfold meanings are revealed, For the origin of suffering. 691. The meaning of escape, of detachment, And of the unconditioned, the deathless— Thus fourfold are the meanings, Of the cessation of suffering. was declared. 692. From the aspect of going forth, and from the aspect of cause, from the aspect of seeing, and from the aspect of mastery; and also from the four aspects of the path— thus it stands in sixteen ways. 693. The wise here establish the ultimate truth as actual, and as the true realization, and also the truth as reality. 694. The Noble Ones alone comprehend this fourfold truth; it is called the Noble Truth, therefore it was taught by the Master. 695. Birth, old age, and death, sorrow and lamentation; pain and displeasure, and despair, likewise. 696. Association with the disliked, separation from the liked; not getting what one desires, this too is considered suffering. 697. Being reborn in lower realms, passing away from divine worlds; and aging among humans, afflicted by various misfortunes. 698. Grieving, lamenting, experiencing painful feelings; tormented by displeasure, destroyed by despair. 699. Associated with the undesirable, the unpleasant, the disliked; and with formations and beings that cause various harms. 700. Separated from the desirable, the beloved, the pleasing; and from formations and beings that bestow various blessings. 701. Desiring the cessation of suffering, longing for the arrival of happiness; their minds afflicted by thirst for things unobtainable. 702. Fallen into hardship, wretched, struggling, with tearful faces; slaves of craving, overcome, in the distress of the cycle of existence. 703. That bitter, intense feeling, the fruit of existence, the outcome of the three realms— how could it be without birth and the like? 704. Therefore, by birth and its divisions, afflicting and terrifying; suffering and the basis of suffering are expounded in many ways. 705. All these are, in brief, the five aggregates of clinging; determined as suffering by their nature as the basis of suffering. 706. Therefore, all phenomena of the three realms, devoid of craving, the sage skilled in teaching declared to be the Truth of Suffering. 707. By the attainment of the flame of dispassion, greased with the oil of craving; like a poisonous tree, it yields the fruits of various harms like birth. 708. Bound by the attachment of delight, it draws forth the continuity; again... it revolves by the nature of being born from craving. 709. And there is established in it the clinging to self, bound by attachment to objects, bewildered by lust and delusion. 710. Afflicted by a mass of defilements, struck by misfortune and calamity; pierced by the dart of suffering, it is constantly tormented. 711. When, by the power of dispassion for craving, it is completely cut off; by what bond will the continuum be led to another existence? 712. When another existence is not reached, when the continuum has ceased; based on what will the suffering states of birth and so on arise? 713. Therefore, for the sake of liberation, craving, which causes suffering;