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on moments and so on is direct (ultimate). The rest are indirect (conventional). 495. The division into internal and external is as stated before. Furthermore, here, one's own internal is internal, and that belonging to another person is to be understood as external. The division into gross and subtle is as stated before. 496. The division into inferior and superior is twofold: conventional and ultimate. Therein, the matter of the Sudassī gods is inferior to the matter of the Akaniṭṭha gods. That Thus, the form of the Sudassā gods is excellent. Thus, down to the form of hell-beings, the inferiority and excellence should be understood by way of explanation. But in the ultimate sense, where unwholesome result arises, that is inferior. Where wholesome result, that is excellent. "Far and near" – this too is in the same manner as stated. Moreover, here, by taking place after place, the farness and nearness should be understood from the perspective of space. 497. "Having gathered it all together, having compressed it" – this means that all form, which was individually designated by terms like past and so on, is called the form aggregate by making it a heap with wisdom in the single state of being characterized by affliction. This is the meaning here. By this, it is shown that all form becomes the form aggregate by attaining the state of a heap in the characteristic of affliction. Indeed, there is no other form aggregate apart from form. 498. And just as with form, so too with feeling and so on, by attaining the state of a heap in the characteristic of experiencing and so on. Indeed, there are no other feeling aggregates and so on apart from feeling and so on. Here, in the division of past and so on, the past, future, and present state of feeling should be understood by way of continuity and by way of moments. There, by way of continuity, that which is included in one thought-process, one javana, one attainment, and that which occurs in conjunction with the object of one thought-process, is present. Before that, it is past; after that, it is future. By way of moments, feeling that is included in the three moments, that has reached the beginning, end, and middle, and is performing its own function, is present. Before that, it is past; after that, it is future. The division of internal and external should be understood by way of one's own internal. 499. The division of coarse and subtle should be understood by way of kind, nature, person, mundane, and supramundane, as stated in the Vibhaṅga (Vibh. 11) in the manner beginning with: "Unwholesome feelings are coarse, wholesome and indeterminate feelings are subtle." First, by way of kind, unwholesome feeling is coarse compared to wholesome feeling, because it is a cause for blameworthy action, and because of its nature of defilement and torment, and its unpacified activity. It is coarse compared to resultant indeterminate feeling, because it is accompanied by effort, by exertion, by result, by the nature of defilement and torment, and by blameworthiness. due to its results, due to the torment of defilements, due to its oppressiveness, due to its blameworthiness, and due to its being mere action, is coarse compared to the indeterminate. But the wholesome and indeterminate, being the opposite of what was said, are subtle compared to the unwholesome. Both wholesome and unwholesome feelings, due to their activity, due to their effort, and due to their results, are coarse compared to both kinds of indeterminate, as is appropriate. And both kinds of indeterminate, being the opposite of what was said, are subtle compared to them. Thus, by way of origin, coarseness and subtlety should be understood. 500. By way of nature, painful feeling, due to its lack of enjoyment, due to its agitation, due to its causing disturbance, due to its being distressing, and due to its overwhelming nature, is coarse compared to the other two. The other two, however, due to their pleasantness, due to their tranquility, due to their excellence, due to their agreeableness, and due to their neutrality, are subtle compared to painful feeling, as is appropriate. Both pleasant and painful feelings, due to their agitation, due to their causing disturbance, and due to their manifestness, are coarse compared to neither-painful-nor-pleasant. That, being the opposite of what was said, is subtle compared to both of them. Thus, by way of nature, coarseness and subtlety should be understood. 501. By way of person, the feeling of one not in absorption, due to its scatteredness among various objects, is coarse compared to the feeling of one in absorption. Conversely, the latter is subtle. Thus, by way of person, coarseness and subtlety should be understood. By way of mundane and supramundane, feeling with taints is mundane. That, due to being a cause for the arising of taints, due to being bound by floods, due to being bound by yokes, due to being bound by ties, due to being bound by hindrances, due to being bound by clinging, due to its defiling nature, and due to its being common to ordinary people, is coarse compared to feeling without taints. That, conversely, is subtle compared to feeling with taints. Thus, by way of mundane and supramundane, coarseness and subtlety should be understood. 502. There, the intermingling by way of origin, etc., should be avoided. For feeling associated with body-consciousness, which is the result of unwholesome kamma, though subtle by way of origin, being indeterminate, is coarse by way of nature, etc. For it was said: "Indeterminate feeling is subtle. Painful feeling is coarse. The feeling of one in absorption is subtle. The feeling of one not in absorption is coarse. Feeling with taints is coarse. Feeling without taints is subtle." (Vibh. 11) And just as painful feeling Thus, feelings like pleasure, by way of origin, are gross; by way of nature, are subtle. Therefore, just as there is no confusion by way of origin and so on, so too the grossness and subtlety of feelings should be understood. For example: Undetermined feelings, by way of origin, are more subtle than wholesome and unwholesome ones. Among them, which are undetermined? Are they painful? Are they pleasant? Are they for one in attainment? Are they for one not in attainment? Are they with taints? Are they without taints? Such distinctions by nature and so on should not be considered. This method applies everywhere. Moreover, by the saying: "Taking each feeling in turn, feelings should be seen as gross or subtle," even among unwholesome feelings and so on, feelings accompanied by hatred, like fire burning its own support, are gross; those accompanied by greed are subtle. Even among those accompanied by hatred, the determined ones are gross; the undetermined ones are subtle. Even among the determined ones, those lasting for an eon are gross; the others are subtle. Even among those lasting for an eon, the unprompted ones are gross; the others are subtle. However, feelings accompanied by greed, when conjoined with wrong view, are gross; the others are subtle. Even those are gross when determined, lasting for an eon, and unprompted; the others are subtle. And generally, unwholesome feelings with much result are gross; with little result are subtle. Wholesome feelings, however, with little result are gross; with much result are subtle. Moreover, wholesome feelings of the sense-sphere are gross. Those of the form-sphere are subtle. Then those of the formless-sphere. Then the supramundane. Sense-sphere feelings born of giving are gross. Those born of morality are subtle. Then those born of development. Even among those born of development, the two-rooted are gross. The three-rooted are subtle. Even among the three-rooted, the prompted are gross. The unprompted are subtle. And among form-sphere feelings, those conjoined with the first jhana are gross; ...and so on... those conjoined with the fifth jhana are subtle. And among formless-sphere feelings, those conjoined with the sphere of infinite space are gross; ...and so on... those conjoined with the sphere of neither perception nor non-perception are subtle indeed. And among supramundane feelings, those conjoined with the path of stream-entry are gross; ...and so on... those conjoined with the path of arahantship are subtle indeed. This method applies to resultant and functional feelings of each realm, and to feelings described as painful and so on, not in attainment and so on, with taints and so on. And by way of abode, hell These sufferings are coarse. In the animal realm, subtle… …and in the realms of those who control others’ creations, they are subtle. Just as sufferings, so too joys should be applied everywhere according to their nature. And by way of object, any feeling with a base object is coarse; with a refined object, it is subtle. In the distinction of inferior and superior, that which is coarse is to be seen as inferior. And that which is subtle is to be seen as superior. 503. The term "far" means: "Unwholesome feelings are far from wholesome and indeterminate feelings." The term "near" means: "Unwholesome feelings are near to unwholesome feelings," and so on, as explained in the Vibhaṅga. Therefore, unwholesome feelings are far from wholesome and indeterminate feelings due to their dissimilarity, non-association, and unlikeness; similarly, wholesome and indeterminate feelings are far from unwholesome feelings. This method applies to all instances. However, unwholesome feelings are near to unwholesome feelings due to their similarity and likeness. This is the introductory detailed explanation of the feeling aggregate in terms of past, etc. And for the associated perceptions, etc., of those respective feelings, it should be understood in the same way. Explanation of the Determination of Order, etc. 504. Having thus understood, and again, in these very aggregates— For the sake of distinguishing knowledge, by order and by distinction;