English
is one kind, associated with contact, two kinds, by way of the root-related dyad, three kinds, by way of the wholesome triad, four kinds, by way of the four planes, five kinds, by way of difference in nature, six kinds, by way of the six doors, seven kinds, by way of association with the seven consciousnesses, eight kinds, dividing feeling associated with body-consciousness into two, by way of pleasure and pain, nine kinds, dividing feeling associated with mind-consciousness into three, by way of the wholesome triad, ten kinds, dividing feeling associated with body-consciousness into two, and feeling associated with mind-consciousness into three, thus, stating the first round with the root-related dyad as the basis, then, in the place of the wholesome triad, connecting all the triads, except for the feeling triad, the joy triad, and the visible triad, up to ten kinds, eighteen more rounds are stated. As here, the connection of all the triads, is based on the root-related dyad, so also, based on dyads appropriate, from the root-associated dyad etc., up to the dyad ending in recollection, the connection of each and every triad should be understood. And as with each dyad, all the triads The method is stated with pairs of roots, thus, with each set of three, a method with three roots is formed, by combining all pairs appropriately, and a method of double increase is to be understood by mixing both. As with the feeling aggregate here, so with the perception aggregate, etc., methods with pairs of roots, etc., are to be understood as appropriate, this is the Abhidhamma exposition method. But in the question-asking method, of the five aggregates, how many are skillful, how many are unskillful, how many are indeterminate, how many are associated with pleasant feeling... ...how many are peaceful, how many are unpeaceful? The form aggregate is indeterminate, the four aggregates are sometimes skillful, sometimes unskillful, sometimes indeterminate, form and feeling are not to be stated in the feeling triad, the rest are in all three ways, form is neither result nor cause-and-effect, sometimes graspable and providing grasping, sometimes ungraspable and providing grasping, untainted and tainting, the remaining four aggregates are in all three ways in the three triads. Form is without applied and sustained thought, three aggregates are in all three ways, the volitional aggregate is in three ways and not to be stated. Form is not to be stated, feeling is sometimes accompanied by joy, not to be stated, three are in three ways and not to be stated. Form is neither to be abandoned by seeing nor by cultivating, not having a cause to be abandoned by seeing nor by cultivating, neither leading to accumulation nor to decline, neither a learner nor a non-learner, limited, the rest are in all three ways. In the limited object triad, form is without an object, the rest are in three ways and not to be stated. Form is middling, unfixed, the rest are in all three ways. In the path object triad, form is without an object, the rest are sometimes in all three ways or not to be stated. In the arisen past triads, all five are in three ways. In the past object triad, form is without an object, the rest are in three ways and not to be stated. In the internal triad, all five are in three ways. In the internal object triad, form is without an object, the rest are sometimes in three ways and not to be stated. Four aggregates are invisible and non-resistant, the form aggregate is in all three ways. Four aggregates are without a root, the volitional aggregate is sometimes a root, sometimes not a root. Thus. Form is without cause, separated from cause, the rest in two ways. Three aggregates could be with cause and not cause, could be unpredicable, the aggregate of formations in two ways and unpredictable, form is only unpredictable. So too in the immediately following pair. Form is neither with cause nor without cause, three in two ways, the aggregate of formations in two ways and unpredictable. All five are conditioned, produced, four are invisible, non-resistant, form in two ways. Form is corporeal, the rest incorporeal. Form is mundane, the rest in two ways. All five are knowable by someone, and not knowable by someone. Four are without taints, formations in two ways, and unpredictable. Form is with taints, separated from taints, the rest in two ways. Form is with taints and not with taints, three likewise and unpredictable, the aggregate of formations in two ways and unpredictable. Form is only unpredictable, three could be associated with taints and not with taints, could be unpredictable, the aggregate of formations in two ways and unpredictable. Form is separated from taints and with taints, the rest in two ways and unpredictable. In this way, application should be understood in the groups beginning with fetters. Only in the pair associated with clinging, form is separated from clinging, three in two ways, formations in two ways, and unpredictable in terms of views. Only this much is the difference in the third. Form is without object, the rest with object. Consciousness is mind, the rest not mind. Three are mental factors, two not mental factors. Three are associated with mind, form separated from mind. Consciousness is unpredicable. So too in the pair connected with mind. Three are produced by mind, consciousness not produced by mind. Form in two ways. So too in the two immediately following pairs. Three are connected and produced by mind, two not connected and produced by mind. So too in the two immediately following pairs. Consciousness is internal, three external, form in two ways. Four are not objects of clinging. Form in two ways. All five could be objects of clinging, could be not objects of clinging, not objects of clinging. The group on defilements is in the manner stated. Form is to be abandoned by seeing, not by cultivation; the rest, by both. Thus, the application should be understood up to the 'delight' couplet. Form is not feeling, not happiness, not accompanied by happiness; the rest, by both. Likewise, in the immediately following couplet. Form is of the sense-sphere; the rest, by both. Thus, the application should be understood up to the 'recollection' couplet. This is the method of questioning. These methods, however, should be known in detail from the Pāli and commentaries. And the interpretation of them should be known according to what is said in the commentary on the Dhamma Sangani's matrix. Without saying anything further, I will describe what is unprecedented. This is the method of exposition, showing the method of analysis. Now, in this connection: By order, neither less nor more, by the seen, equality, and difference; The method beyond the Pāli should be known, by one who desires skill in the aggregates. There, 'by order' means: among the many kinds of order, such as the order of arising, the order of abandoning, the order of practice, the order of planes, and the order of teaching, only the order of teaching is suitable for the aggregates, not the others, because they are impossible. For the Blessed One, wishing to free the person subject to delusion, who has fallen into the grasp of self in the undifferentiated five aggregates, by showing the dissolution of the mass, desiring the welfare of that particular person, and for the sake of easy grasping, first taught the gross form aggregate, which is the object of the eye and other senses; then the gross feeling, which experiences agreeable and disagreeable objects; then the perception that grasps the characteristics of the object of feeling, saying, "What one feels, one perceives"; then the formations that condition based on perception; and finally, consciousness, which is the support and dominant factor of those feelings and so on. This, then, is the order here. 'Neither less nor more' means: why did the Blessed One speak of only five aggregates, neither less nor more? Because of the inclusion of all conditioned phenomena by way of their common nature, because the object of the grasp of self and what belongs to self extends no further than this, and because other things are included within them. For, when conditioned phenomena of various kinds are included according to their common nature, form becomes one aggregate by way of including things of the nature of form, and feeling becomes one aggregate by way of including things of the nature of feeling. The same method applies to perception and so on. Therefore, only five are stated, from the collection included in all conditioned phenomena. And this is the ultimate thing, the object of clinging to a self, namely these five aggregates of existence. Therefore, even from the ultimate of the object of clinging to a self, only five are stated. And those other five aggregates of qualities that are stated, such as virtue, they are included in the aggregate of mental formations, and thus they go to confinement here. Therefore, even from the confinement of others, only five are stated, thus this is neither deficient nor excessive. "To be seen as having different aspects" means to be seen as having different aspects, and as having different similes. There, to be seen as having different aspects, the five aggregates of clinging, in general, are to be seen as an enemy with an upraised sword, as a burden, as a destroyer, and as a killer called impermanence, suffering, and non-self. But in particular, form is to be seen like a lump of foam, feeling, perception, mental formations, and consciousness are to be seen respectively like a water bubble, a mirage, a banana trunk, and an illusion. Just as a lump of foam is unable to withstand rubbing, and even if it is taken for the purpose of a plate, etc., it does not accomplish that purpose, it breaks, so too form is unable to withstand rubbing, and even if it is taken as beautiful, etc., it does not remain so, it becomes unattractive, etc.