English
"Only five are stated in terms of vessel, food, condiment, cook, and eater," and then explained thus: "Indeed, form, being dependent on feeling, is like a vessel. Feeling, being what is to be eaten, is like food. Perception, being the cause for obtaining the taste of feeling, is like a condiment. Formations, because they fashion, are like a cook. Consciousness, because it consumes, is like an eater. And with this much, the intended meaning is achieved, so only five are stated." This should not be taken as essential. For it is not found in the Aṭṭhakathā as a definitive conclusion. It is found only as an illustration. Nor can it be said that the Blessed One taught only five aggregates merely to establish the distinctions of vessel, etc. For there is no purpose in such an established meaning. [222] And what is said there: "This is also the reason in the order of teaching. Because he wished to show in sequence: where one eats, what one eats, with what one eats, who is the feeder, and who is the eater." That too is not essential. The aggregates, being the objects of the four clingings, are the aggregates of clinging. All included phenomena, with and without taints, are called the five aggregates in terms of encompassing all similar phenomena. But in terms of the ground for insight, only the tainted ones are called the five aggregates of clinging. "Āyatana" means they are like striving vigorously for the arising of their own results. The word "āyatana," when applied to the six internal door-phenomena, operates in the sense of place of origin, abode, and mine. When applied to the six external object-phenomena, it operates in the sense of meeting place. And in both cases, it operates in the sense of cause. Therein, mind and mental phenomena, in one existence or in beginningless saṃsāra, repeatedly, arising, in the six gate-places like the eye, they arise, not elsewhere. Dwelling by way of the continuity of streams, they dwell in these, not elsewhere. Proceeding as if scattered and placed, they proceed in these, not elsewhere. Therefore, the eye and so forth, are called "āyatanas" (bases) by reason of being places of origin, places of dwelling, and sources, in the sense of the six origins. It is also proper to say "in the sense of a foundation," like a divine shrine. And just as to the safe trees rich in flowers and fruits, from here and there birds constantly gather to perch and for food. Even so, to the six places like forms, from here and there mind and mental factors constantly gather to make them their objects. Therefore, forms and so forth are called "āyatanas" by reason of being gathering places. And both of these are called "āyatanas" by reason of being causes for those mind and mental factors. The eye and that base is the eye-base. So too the rest. Among these, the eye and ear are mentioned first because they are very helpful in the welfare of beings and pervade the sensual and fine-material realms. Being close to these, next is the nose. Then the tongue; these four are called "regional bases." Then the body, which pervades the whole body. Then the mind, which grasps the object-sphere of all of these. The remaining ones, being their objects, are mentioned in that order. And they are called "dhātus" (elements) because they do not depend on any person, being, human, deity, or Brahma, but maintain their own nature. Or, because their natures are distinctly established, they are maintained, observed, and established according to their own nature, therefore they are "dhātus." Furthermore, they are "dhātus" in the sense of being without a self and without a living principle. Here, "without a self" means without the characteristic of a self, without the function of a self. What is the characteristic of a self here? What is the function of a self? The connection with life is the characteristic of a self. Effort and activity are the function of a self. "Without a living principle" means that in one existence, it does not break down until death. Or in the succession of existences, it does not break down until saṃsāra ceases. Because there is no soul taken as one, unsevered, that operates. And phenomena like the eye are entirely devoid of a being's nature, devoid of a being's functions. Nor are they themselves souls. Nor are they connected to a soul. Thus, by being without a being, by being without a soul, these are called elements. Their discernible nature, however, is stated in the commentaries. As it says: The eye element is to be seen like a drumhead. The form element like a drumstick. The eye-consciousness element like the sound. Similarly, the eye element like a mirror's surface. The form element like a face. The eye-consciousness element like the reflection of the face. Or, the eye element like a sugar-cane press. The form element like the wheel-stick of the press. The eye-consciousness element like the sugar-cane juice or oil. Similarly, the eye element like the lower fire-stick. The form element like the upper fire-stick. The eye-consciousness element like the fire. This method applies to the ear-consciousness element and so on. The mind element, however, is to be seen as the forerunner and follower of the eye-consciousness element and so on, as appropriate. In the Dharma element, the feeling aggregate is to be seen like a dart, like a spear. The perception and formation aggregates, being connected to the dart and spear of feeling, are to be seen like sick people. Or, for ordinary people, perception, being hope, generating suffering, is like an empty fist; and by grasping unreal signs, like a wild deer. Formations, by casting into rebirth, are like men throwing into a charcoal pit. By following the suffering of birth, like a thief followed by royal officers. As the cause of the aggregate-continuum that brings all harm, like poison tree seeds. Form, by being the cause of various calamities, is to be seen like a razor wheel. The unconditioned element, however, is to be seen as deathless, as peaceful, and as safe. Why? Because it is the opposite of all harm. The mind-consciousness element, by abandoning a grasped object and taking another, is to be seen like a forest monkey; by being difficult to tame, like an untamed horse; by falling wherever it wishes, like a stick thrown into the air; and by being connected to various defilements like greed and hatred, like a stage actor. silence The user wants a translation of a Pāli text into English. I need to ensure: - Only the English translation is outputted. - The original segment structure is maintained. - The rhythm of folk chants is reflected (multi-line short sentences if the original is so). - No other descriptive text is included. Let's break down the Pāli text and translate it segment by segment, keeping the rhythm in mind. **Original Pāli Text:** ti. Ariyasaccānīti ettha santassa dhammassa bhāvo saccaṃ. Santassāti bhūtassa tathassa aviparītassa. Apica, kenaṭṭhena saccanti. Tathaṭṭhena avitathaṭṭhena anaññathaṭṭhena. Yañhi cakkhussa dukkhattaṃ, taṃ tathaṃ hoti avitathaṃ anaññathaṃ. Dukkhadukkha saṅkhāradukkha vipariṇāmadukkha saṅkhātehi tīhi dukkhehi taṃ samaṅgipuggalassa abhiṇhapīḷanato. Tattha saṅkhāradukkhaṃ nāma kammajānaṃ uppattiyā pageva taṃtaṃkammā bhisaṅkharaṇadukkhaṃ. Tathā utujādīnaṃ uppattiyā pageva taṃtaṃ utucittāhārānaṃ abhisaṅkharaṇadukkhaṃ. Cakkhu hi nāma rūpibrahmānaṃpi purimabhave jhānabhāvanā saṅkhātaṃ mahantaṃ kammābhisaṅkharaṇa dukkhaṃ anubhavantānaṃyeva uppajjati. No aññathā. Kāmasattānaṃ pana purimabhave kammasaṅkhāradukkhaṃ anubhavitvā uppannaṃpi yāvajīvaṃ pavattiyā āhārādisaṅkhāradukkhañca paṭijaggana dukkhañca anubhavantānaññeva pavattati, no aññathā. Pavattamānañca paccayavekallevā jāte antarāyevā āgate yadākadāci bhijjati. Maraṇakālaṃ patvā pana ekantena bhijjatiyeva. Tasmā taṃ assādetvā tadatthāya kammaṃvā āhārādipaccayaṃvā paṭijagganaṃ vā saṅkharontānaṃ anamatagge saṃsāre saṅkhāradukkhassa pariyantonāma natthi. Iti sabbaṃ cakkhu apariyantena saṅkhāradukkhena puggalaṃ abhiṇhaṃ pīḷetiyeva. Idamassa saṅkhāradukkhaṃ. Idaṃ cakkhu nāma paccayavekallevā jāte antarāyevā āgate yadā kadāci bhijjanajātikaṃ. Tasmā tassa bhijjanabhayena pageva paccaya sampādanadukkhaṃ rakkhāvaraṇaguttisaṃvidhānadukkhaṃ bhijjananimittāni disvā vā bhijjamānevā bhinnevā socanaparidevanādidukkhañca vipariṇāma dukkhaṃnāma. Iti sabbaṃ cakkhu apariyantena vipariṇāmadukkhena puggalaṃ abhiṇhaṃ pīḷetiyeva. Idamassa vipariṇāmad **Translation Plan:** 1. **Ariyasaccānīti ettha santassa dhammassa bhāvo saccaṃ.** * Here, regarding the Noble Truths, * the state of a real phenomenon is truth. 2. **Santassāti bhūtassa tathassa aviparītassa.** * "Real" means existent, * actual, * not otherwise. 3. **Apica, kenaṭṭhena saccanti.** * And furthermore, * in what sense is it truth? 4. **Tathaṭṭhena avitathaṭṭhena anaññathaṭṭhena.** * In the sense of being so, * in the sense of being not otherwise, * in the sense of being unalterable. 5. **Yañhi cakkhussa dukkhattaṃ, taṃ tathaṃ hoti avitathaṃ anaññathaṃ.** * Indeed, that the eye is suffering, * that is so, * not otherwise, * unalterable. 6. **Dukkhadukkha saṅkhāradukkha vipariṇāmadukkha saṅkhātehi tīhi dukkhehi taṃ samaṅgipuggalassa abhiṇhapīḷanato.** * By the three sufferings called * suffering of pain, * suffering of formations, * and suffering of change, * it constantly afflicts the person endowed with it. 7. **Tattha saṅkhāradukkhaṃ nāma kammajānaṃ uppattiyā pageva taṃtaṃkammā bhisaṅkharaṇadukkhaṃ.** * Therein, the suffering of formations * is the suffering of forming those various actions * even before the arising of things born of kamma. 8. **Tathā utujādīnaṃ uppattiyā pageva taṃtaṃ utucittāhārānaṃ abhisaṅkharaṇadukkhaṃ.** * Similarly, it is the suffering of forming those various * seasons, consciousness, and nutriment