English
By not being deficient or excessive, and by simile, as well; By being seen in two ways, for one who sees thus, for the attainment of the goal; The method of determination should be rightly understood by the discerning one. Here, "by order" means: the order of origination, the order of abandonment, the order of practice, the order of planes, the order of teaching— there are many kinds of order. Among these, "First there is a jelly, from the jelly there is an embryo," this is the order of origination. "Phenomena to be abandoned by seeing, phenomena to be abandoned by development," this is the order of abandonment. "Purity of morality, purity of mind," this is the order of practice. "Sense-sphere, form-sphere," this is the order of planes. "Four foundations of mindfulness, four right exertions," or "talk on giving, talk on morality," or such is the teaching sequence. Among these, here, the sequence of origination is not suitable, because the aggregates do not arise in a prior-posterior order like the embryo and so on. Nor the sequence of abandonment, because wholesome and indeterminate things are not to be abandoned. Nor the sequence of practice, because unwholesome things are not to be practiced. Nor the sequence of planes, because feelings and so on are included in the four planes. But the sequence of teaching is suitable. Indeed, the Blessed One, being benevolent, wishing to liberate the trainable person, who has fallen into the grasp of self in the undifferentiated five aggregates, by showing the separation of the compact mass, from the grasp of self, for the easy comprehension of each and every person, first taught the gross aggregate of form, which is also an object of the eye and so on. Then feeling, which experiences desirable and undesirable forms. "What one feels, that one perceives" – thus, perception, which grasps the characteristics of the object of feeling. Volitional formations, which condition based on perception. And their consciousness, which is the support and master of these feelings and so on – thus, this method of determination in sequence should be understood. 505. By distinction is meant the distinction between aggregates and aggregates of clinging. What then is their distinction? The aggregates are spoken of in an undifferentiated way. The aggregates of clinging are distinguished by being associated with defilements and being objects of clinging. As it is said – "Monks, I will teach you the five aggregates and the five aggregates of clinging. Listen to that. And what, monks, are the five aggregates? Whatever form, monks, past, future, present... or near, this is called, monks, the aggregate of form. Whatever feeling... whatever consciousness... or near, this is called, monks, the aggregate of consciousness. These are called, monks, the five aggregates. And what, monks, are the five aggregates of clinging? Whatever form, monks... or near, with defilements, an object of clinging, this is called, monks, the aggregate of clinging to form. Whatever feeling... whatever consciousness... or near, with defilements, an object of clinging, this is called, monks, the aggregate of clinging to consciousness." the aggregate of clinging to consciousness. These, monks, are called the five aggregates of clinging. Here, just as there are feelings and so on that are not defiled, so it is not with form. But because its state as an aggregate is fitting due to its nature of accumulation, therefore it is spoken of among the aggregates. And because its state as an aggregate of clinging is fitting due to its nature of accumulation and its nature of being defiled, therefore it is spoken of among the aggregates of clinging. But feelings and so on, when undefiled, are spoken of among the aggregates. When defiled, they are among the aggregates of clinging. Here, "aggregates of clinging" should be understood as "aggregates that are objects of clinging." But here, all these, taken together, are intended as "aggregates." 506. Not fewer, not more: Why, then, did the Blessed One speak of only five aggregates, not fewer and not more? Because of the collection of all conditioned things into homogeneous groups, because this is the limit of the object of grasping "I" and "mine," and because others are included therein. For among the many kinds of conditioned phenomena, when collected according to their homogeneous nature, form, by being collected into a homogeneous group of form, becomes one aggregate. Feeling, by being collected into a homogeneous group of feeling, becomes one aggregate. The same method applies to perception and so on. Therefore, because of the collection of all conditioned things into homogeneous groups, only five are spoken of. And this is the limit of the object of grasping "I" and "mine," namely, these five, form and so on. For it has been said: "When there is form, monks, by clinging to form, by adhering to form, such a view arises: 'This is mine, this I am, this is my self.' When there is feeling, perception, mental formations, consciousness, by clinging to consciousness, by adhering to consciousness, such a view arises: 'This is mine, this I am, this is my self.'" Therefore, because this is the limit of the object of grasping "I" and "mine," only five are spoken of. And whatever other five aggregates of phenomena, such as morality and so on, are spoken of, they are included in the aggregate of mental formations and are comprised therein. Therefore, because others are included therein, only five are spoken of. Thus, the method of determination as "not fewer, not more" should be understood. 507. By way of simile: Here, a sick dog The aggregate of clinging to form is like the dwelling place for the aggregate of clinging to consciousness of one who is sick in terms of basis, door, and object. The aggregate of clinging to feeling is like the sickness itself because it is afflicting. The aggregate of clinging to perception is like the cause of the sickness because of the existence of feelings associated with lust, etc. in the manner of perceptions of sensual desire, etc. The aggregate of clinging to volitional formations is like the consumption of unsuitable things because it is the cause of the sickness of feeling. For it is said: "They fashion feeling for the sake of feeling." Likewise: "Because of unwholesome kamma done and accumulated, a resultant body-consciousness arises accompanied by suffering." The aggregate of clinging to consciousness is like the sick person because it is not freed from the sickness of feeling. Moreover, these are like the prison, the cause of imprisonment, the crime, the criminal; and like the dish, the food, the sauce, the server, the eater. Thus, the method of determination should be understood from these similes. 508. In terms of what should be seen, there are two ways: in brief and in detail. Thus, in these two ways the method of determination should be understood here in terms of what should be seen. In brief, the five aggregates of clinging should be seen as an enemy with an upraised sword in the manner stated in the simile of the poisonous snake, as a burden according to the Burden Sutta, as a devourer according to the discourse on what is to be eaten, and as impermanent, suffering, non-self, conditioned, and a killer according to the Twin Sutta. In detail, here form should be seen like a lump of foam because it cannot endure crushing. Feeling is like a water bubble because it is delightful for a moment. Perception is like a mirage because it deceives. Volitional formations are like a plantain trunk because they are without core. Consciousness is like a magic show because it deludes. And especially even gross internal form should be seen as unattractive. Feeling is suffering because it is not freed from the three kinds of suffering. Perception and volitional formations are non-self because they are not subject to control. Consciousness is impermanent because its nature is to arise and pass away. 509. "Thus, for one who sees, the goal is achieved." And thus, in two ways by way of brief and detailed explanation pa When there is success in purpose, from that, the method of discernment should be understood. That is to say – Briefly, seeing the five aggregates of clinging as like an upraised sword, an enemy, and so on, one is not afflicted by the aggregates. But in detail, seeing forms and so on as like a lump of foam and so on, one does not see essence in the non-essential. And especially, seeing internal form as impure, one fully comprehends physical food, one abandons the perversion of seeing beauty in the impure. One crosses the flood of sensual desire, one is disjoined from the yoke of sensual desire, one becomes free from defilements by the defilement of sensual desire, one breaks the bodily fetter of covetousness, one does not cling to clinging to sensual desire. Seeing feeling as suffering, one fully comprehends contact as food, one abandons the perversion of seeing pleasure in suffering. One crosses the flood of becoming, one is disjoined from the yoke of becoming, one becomes free from defilements by the defilement of becoming, one breaks the bodily fetter of ill-will, one does not cling to clinging to rites and rituals. Seeing perception and formations as not-self, one fully comprehends mental volition as food, one abandons the perversion of seeing self in not-self. One crosses the flood of views, one is disjoined from the yoke of views, one becomes free from defilements by the defilement of views. One breaks the bodily fetter of clinging to "this is the truth," one does not cling to clinging to the doctrine of self. Seeing consciousness as impermanent, one fully comprehends consciousness as food, one abandons the perversion of seeing permanence in the impermanent. One crosses the flood of ignorance, one is disjoined from the yoke of ignorance, one becomes free from defilements by the defilement of ignorance,