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are just the phenomenon element. But the consciousness that arises dependent on the eye and apprehends visible form is called the eye-consciousness element. Thus, the two five-fold consciousnesses are five consciousness elements. The three mind-element consciousnesses are one mind element. The sixty-eight mind-consciousness-element consciousnesses are the mind-consciousness element. All eighty-one mundane consciousnesses are seven consciousness elements. Ta and associated contact and so on are the phenomena-element. Thus, in this, eleven and a half elements are form, seven and a half elements are mind. Thus, one defines mind-and-form by way of the eighteen elements. Another, by way of the twelve sense-bases. How? Just as stated for the eye-element, setting aside fifty-three forms, only the eye-sensitivity is defined as "eye-base." And just as stated there, the ear, nose, tongue, body elements are "ear, nose, tongue, body bases." The five phenomena that are their objects are "form, sound, smell, taste, touch bases." The seven mundane consciousness-elements are "mind-base." And associated contact and so on, and the remaining form, are "phenomena-base." Thus, in this, eleven and a half sense-bases are form, one and a half sense-bases are mind. Thus, one defines mind-and-form by way of the twelve sense-bases. Another defines it more concisely by way of the aggregates. How? Here, monk, in this body, the four elements arising from four causes, and dependent on them: color, smell, taste, nutritive essence, the five sensitivities beginning with eye-sensitivity, heart-base, gender, life-faculty, and sound arising from two causes — these seventeen forms are suitable for contemplation, produced, and are true forms. But these ten forms: bodily intimation, verbal intimation, space element, lightness of form, pliancy, adaptability, growth, continuity, decay, impermanence — these are not suitable for contemplation, are merely modes, modifications, and delimitations, are not produced forms, are not true forms. Nevertheless, because they are merely modes, modifications, and delimitations of forms, they are counted as forms. Thus, all these twenty-seven forms are the aggregate of form. Feeling arisen with the eighty-one mundane consciousnesses is the aggregate of feeling. Perception associated with them is the aggregate of perception. Formations are the aggregate of formations. Consciousness is the aggregate of consciousness. Thus, the aggregate of form is form. The four formless aggregates are mind. Thus, one defines mind-and-form by way of the five aggregates. establishes. 668. Another, having comprehended form in this existence concisely, thus: “Whatever form there is, all form is the four great elements and form derived from the four great elements,” and likewise, having comprehended mind-base and a part of the phenomena-base as mind, thus: “Thus, this is mind and this is form, this is called mind-and-form,” concisely establishes mind-and-form. 669. If, however, when comprehending form by this and that method, and comprehending mind, mind does not appear due to its subtlety, then, without abandoning the task, form itself should be repeatedly contemplated, attended to, comprehended, established. For as form becomes well-cleansed, unentangled, very pure for him, so too, the mind-elements, whose object it is, become manifest of themselves. Just as for a man with sight, looking at the image of his face in an impure mirror, the image is not perceived; he does not discard the mirror, saying, “The image is not perceived,” but rather cleanses it again and again. When the mirror is pure, the image becomes manifest of itself. And just as one desiring oil, having poured sesame meal into a trough, and sprinkled it with water, does not discard the sesame meal when oil does not come out by pressing it once or twice, but rather sprinkles it again and again with warm water, kneads it, and presses it. As he does so, clear sesame oil comes out. Or just as one wishing to clarify water, taking a clearing-nut stick, and putting his hand into the pot, does not discard the clearing-nut stick when the water does not clarify by rubbing it once or twice, but rather rubs it again and again. As he does so, the muddy sediment settles. The water becomes clear and pure. Just so, that monk, without abandoning the task, should repeatedly contemplate, attend to, comprehend, establish form itself. should be abandoned. As his form becomes well-washed, disentangled, very pure, so do the opposing defilements subside. The mind becomes clear like water above mud. The formless phenomena, with that as their object, become manifest by themselves. Thus, this meaning should be explained by other similes such as sugarcane, thief, cow, curds, fish, and so on. Discourse on the Modes of Manifestation of Formless Phenomena 670. For one who has thus thoroughly purified the comprehension of form, the formless phenomena manifest in three ways: by way of contact, or by way of feeling, or by way of consciousness. How? For one who comprehends the elements, for example, by the method of "the earth element has the characteristic of hardness," the first impact is contact; the feeling associated with it is the aggregate of feeling; perception is the aggregate of perception; volition together with contact is the aggregate of formations; and the mind is the aggregate of consciousness— thus it manifests. Similarly, "in the hairs, the earth element has the characteristic of hardness... and so on... in the in-breaths and out-breaths, the earth element has the characteristic of hardness" (Visuddhimagga 1.307)— the first impact is contact; the feeling associated with it is the aggregate of feeling... and so on... the mind is the aggregate of consciousness— thus it manifests. Thus, the formless phenomena manifest by way of contact. For one who perceives "the earth element has the characteristic of hardness," the feeling that experiences the taste of that object is the aggregate of feeling; the perception associated with it is the aggregate of perception; the contact and volition associated with it are the aggregate of formations; and the mind associated with it is the aggregate of consciousness— thus it manifests. Similarly, "in the hairs, the earth element has the characteristic of hardness... and so on... in the in-breaths and out-breaths, the earth element has the characteristic of hardness"— the feeling that experiences the taste of that object is the aggregate of feeling... and so on... the mind associated with it is the aggregate of consciousness— thus it manifests. Thus, the formless phenomena manifest by way of feeling. For another, perceiving "the earth element has the characteristic of hardness," the consciousness that discerns the object is the aggregate of consciousness; the feeling associated with it is the aggregate of feeling; perception is the aggregate of perception. Contact and volition are presented as the aggregate of formations. Similarly, the consciousness that discerns the object, such as "in the hairs, the earth element has the characteristic of hardness... ...in the in-breaths and out-breaths, the earth element has the characteristic of hardness," is the aggregate of consciousness. The feeling associated with it is the aggregate of feeling. Perception is the aggregate of perception. Contact and volition are presented as the aggregate of formations. Thus, by way of consciousness, the immaterial phenomena are presented. By this very method, following the way of "in the hairs arisen from kamma, the earth element has the characteristic of hardness," and so on, in the forty-two constituent parts of the elements, by way of four elements each, and in the remaining ways of discerning materiality, such as the eye element, the application should be made, following all the different modes. 671. And since, in this way, for one who has clearly discerned materiality, those immaterial phenomena become manifest in three ways. Therefore, the practice for discerning immateriality should be done only through clearly discerning materiality, not otherwise. For if, when one or two material phenomena are presented, one abandons materiality and begins to discern immateriality, one falls away from the meditation subject, like the mountain cow described in the earth kasina development. But for one who, having clearly discerned materiality, practices for discerning immateriality, the meditation subject attains growth, development, and abundance. He thus discerns the four immaterial aggregates, presented by way of contact and so on, as 'mind'. And the four great elements, which are their objects, and the derived materiality of the four great elements, he discerns as 'matter'. Thus, all phenomena of the three planes of existence, namely, the eighteen elements, the twelve sense bases, and the five aggregates, he discerns in two ways as 'mind' and 'matter', as if opening a casket with a sword, or splitting a twin palmyra fruit. He comes to the conclusion that beyond mere mind and matter, there is no other being, person, god, or Brahmā. Corroboration with many suttas. 672. He, having thus discerned mind and matter according to their true nature, thoroughly "a being..." To abandon this worldly designation of "person," to overcome the delusion of a being, to establish the mind in the state of non-delusion, by means of many suttas, it is established by correlating the meaning that "this is merely name-and-form, there is no being, no person." And this has been said: Just as from a collection of parts, the word 'chariot' arises; So when the aggregates exist, the designation 'being' arises.