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are included by one aggregate, one base, one element. For the formations other than craving associated with the truth of arising are included by the inclusions of aggregates, etc., and craving is again included by them, and that is again included by the formations aggregate, the dhamma base, and the dhamma element. The same method applies to the rest as well. This is the method for the included-by-the-not-included category. Explanation of the Meaning of the Not-Included-by-the-Not-Included Category In the not-included-by-the-not-included category, only those terms are specified, such as the form aggregate, etc., that are excluded by terms that grasp the five aggregates, such as the truth of suffering, etc., and by terms that grasp subtle form along with consciousness, such as mental factors, etc. Here is the characteristic: that which is not included from the aggregates, etc., by the initially extracted term "form aggregate," etc., that which is not included by those What is included, is called non-inclusion again by way of aggregates, etc. Here is the single-word explanation: By the aggregate of form, those phenomena that are not included by the three non-inclusions of aggregates, etc., by those phenomena, those phenomena that are not included by the three non-inclusions of aggregates, etc., those phenomena are not included by one aggregate, one base, and seven elements. For by the aggregate of form, the four aggregates and Nibbāna are not included by the inclusion of aggregates, but by way of bases, etc., only excluding consciousness, feelings, etc., are included by the base of phenomena and part of the aggregate of form, so only consciousness is called not included by the aggregate of form by the three inclusions of aggregates, etc. Then again, together with that consciousness, the four aggregates with Nibbāna are not included by aggregates, etc., all of those again are not included by one aggregate, one base, and seven elements, being the nature of consciousness. This is the method in the term non-included by non-included. Explanation of the meaning of the terms association and dissociation In the terms association and dissociation, however, those terms that reveal immaterial phenomena not dissociated from even one of the seven elements of consciousness mixed with Nibbāna or form, the designation of those phenomena, such as the base of phenomena, the truth of suffering, etc., is not possible. But for phenomena of form mixed with immaterial phenomena, or for terms revealing only unconditioned phenomena, or all aggregates of form, dissociated from some elements of consciousness, the designation is not possible in the term association, but it is possible in the term dissociation. But for immaterial aggregates individually, in pairs, in threes, or parts thereof, it is possible in both. For it is said, "Association with four, dissociation with four, similar, dissimilar," association with each other is obtained only for immaterial aggregates similar to each other and arisen in the same continuum, in the same moment, only for immaterial aggregates. But for phenomena of form, association with form or Nibbāna, and for Nibbāna with form, does not exist, likewise for form and Nibbāna with immaterial aggregates. Their shares are like the form aggregate's to form-Nibbānas. Likewise, with distinct continuities, with momentary, diverse immaterial phenomena, there is absolutely no connection. Indeed, they are diverse due to the difference in the moments of their continuities. However, this diversity is not generally considered here, because their association is possible without distinction. But where specific instances like "eye-consciousness and its associates" are laid out, there this diversity is also considered. However, where the specifics are not defined, in no way is the characteristic of association possible. And that is entirely diverse from it, so it is included here. Here is the method: Is the form aggregate associated with anything? No. With how many is it dissociated? With four aggregates, one base, seven elements it is dissociated; with one base, one element, with some it is dissociated. This method applies to the eye base and other non-objects as well. But in the case of objects, the feeling aggregate is associated with three aggregates, one base, seven elements; with one base, one element, with some it is associated. With one aggregate, ten bases, ten elements it is dissociated; with one base, one element, with some it is dissociated. This method applies to the perception aggregate and others as well. There, "with one" means with the mind base. "With seven" means with the consciousness elements. "With some" means with feelings, perceptions, and volitions included in the dhamma base and dhamma element. In the second method, "with three" means with the remaining immaterial aggregates, excluding itself. "With some dissociated" means with perceptions and volitions among the dhamma base and dhamma element. "With some dissociated" means with form and Nibbānas. Thus, above, everywhere, it should be understood accordingly. The rest is as previously stated. But this is the distinction: "The arising and path truths, etc., are associated with one mind-consciousness element, but resolution is only with two, the mind element and the mind-consciousness element." This is the method in the association and dissociation section. Explanation of the Meaning of the Section on Association and Dissociation In the section on association and dissociation, association Only those terms are indicated, which in noble contexts, pertain to the Dhamma element, and illuminate consciousness unmixed with others. These are, terms for the four immaterial aggregates, the mind base, the seven consciousness elements, two faculties in terms of mind-equanimity, three dependent origination terms of consciousness-contact-feeling, the contact heptad, three triads in terms of neither-pleasant-nor-painful with initial and sustained thought, and seven great intermediate dyads, etc., to be understood, not others, as they are impossible. Therefore, in the commentary: "Four aggregates, one base, Two faculties, seven element terms; Three dependently, then contact heptad, Three triads, seven great intermediates; One with initial and sustained thought, One associated with equanimity." The summary verse is stated. Here is its characteristic: those phenomena associated with the term first extracted, and those phenomena dissociated from them, their dissociation from the aggregates, etc., is called. Herein is the method: those phenomena associated with the feeling aggregate, and those phenomena dissociated from these phenomena, those phenomena are dissociated from the four aggregates, one base, seven elements, from one base, one element, from some. Those phenomena associated with the eye-consciousness element, and those phenomena dissociated from these phenomena, those phenomena are not dissociated from any aggregates or bases, but are dissociated from one element; thus, application should be understood everywhere. There, "those phenomena" are form and Nibbāna phenomena, they are dissociated from those associated with feeling. "One" is the mind base. In the second method, "those phenomena" are those with joy. "Not any" means excluding the eye-consciousness element first extracted, the remaining six consciousness elements, those associated with it, form, and Nibbāna. Since all aggregates and bases are included by them, they are not dissociated from any aggregates or bases. N Whether it separates from itself, Or associates with itself. It comes to be one, the eye-consciousness element. The rest is easily understood. This is the method in the associated-unassociated case. Explanation of the Meaning of the Unassociated-Associated Case In the unassociated-associated case, there is no phenomenon called "associated with the unassociated." However, for the sake of teaching skill, this empty term is introduced. Therefore, in the Pāli, in all instances, it is said only "there is not, there is not." The four aggregates are unassociated with phenomena that are not objects, such as the form aggregate. And there is no association of them with others. Also, form, Nibbāna, etc., are unassociated with feeling, etc., and there is no association of them with anything. This is the method in the unassociated-associated case. Explanation of the Meaning of the Associated-Associated Case In the associated-associated case, only those terms are indicated that denote only a part of the formless aggregates, not mixed with form. Not those that denote the entire form aggregate, because there is no possibility of their being associated. Indeed, there is no other associated with the entire formless aggregate, such as the wholesome. This is the characteristic here: those phenomena that are initially extracted, and then associated with what is associated with themselves, only their association with the aggregates, etc., is spoken of. Here is the method: the phenomena that are associated with the feeling aggregate, the phenomena that are associated with those phenomena, those phenomena are associated with three aggregates, with one base, with seven elements, with one base… …associated with some. The phenomena that are associated with the truth of origin, the phenomena that are associated with those phenomena, those phenomena are associated with three aggregates, with one base, with one mind-consciousness element, with one aggregate, with one base, with one element, associated with some. The rest is easily understood. This is the method in the associated-associated case. Explanation of the Meaning of the Unassociated-Unassociated Case In the unassociated-unassociated case, only the terms stated in the association case are indicated. Id Here is the characteristic: Those phenomena which,