Visuddhimagga - THE BASES AND ELEMENTS - Description of the bases

THE PATH
OF PURIFICATION
(VISUDDHIMAGGA)
BY
BHADANTACARIYA BUDDHAGHOSA
Translated from the Pali
by
BHIKKHU NANAMOLI
FIFTH EDITION
BUDDHIST PUBLICATION SOCIETY
Kandy Sri Lanka


CHAPTER XV
THE BASES AND ELEMENTS
(Ayatana-dhatu-niddesa)

[A. DESCRIPTION OF THE BASES]
1. [481] The 'bases' (Ch. XIV, §32) are the twelve bases, that is to say,
the eye base, visible-data base, ear base, sound base, nose base, odour
base, tongue base, flavour base, body base, tangible-data base, mind
base, mental-data base.
2. Herein:
(1) Meaning, (2) character, (3) just so much,
(4) Order, and (5) in brief and detail,
(6) Likewise as to how to be seen—
Thus should be known the exposition.
3. 1. Herein, [as to meaning] firstly individually:
It relishes (cakkhati), thus it is an eye (cakkhu); the meaning is that
it enjoys a visible datum and turns it to account.
It makes visible (rupayati), thus it is a visible datum (rupa); the
meaning is that by undergoing an alteration in appearance (colour) it evi-
dences what state is in the mind (lit. heart).
It hears (sunati), thus it is an ear (sota).
It is emitted (sappati), thus it is sound (sadda); the meaning is that it
is uttered.
It smells (ghayati), thus it is a nose (ghana).
It is smelt (gandhayati) thus it is odour (gandha); the meaning is
that it betrays its own physical basis.
It evokes (avhayati) life (jivita), thus it is a tongue (jivha).
Living beings taste (rasanti) it, thus it is flavour (rasa); the meaning
is that they enjoy it.
It is the origin (aya) of vile (kucchita) states subject to cankers, thus
it is a body (kaya), origin being the place of arising.
It is touched (phusiyati), thus it is a tangible datum (photthabba).
It measures (munati), thus it is a mind (mano).
They cause their own characteristic to be borne (dharayanti), thus
they are mental data (dhamma).1
4. [As to meaning] in general, however, base (ayatana) should be un-
derstood as such (a) because of its actuating (ayatana), (b) because of
being the range (tanana) of the origins (aya), and (c) because of leading
on (nayana) what is actuated (ayata).2


Now the various states of consciousness and its concomitants be-
longing to such and such a door-cum-object among those consisting of
the eye-cum-visible-datum, etc., (a) are actuated (ayananti), each by
means of its individual function of experiencing, etc.; they are active,
strive, and endeavour in these, is what is meant. And (b) these [doors-
cum-objects] provide the range for (tanonti) those states that are origins
(aya); they give them scope, is what is meant. And (c) as long as this
suffering of the round of rebirths, which has gone on occurring through-
out the beginningless round of rebirths and so is enormously actuated
(ayata), does not recede, so long they lead on (nayanti); they cause
occurrence, is what is meant.
So all these [482] things are called 'bases' because they actuate, be-
cause they are the range of the origins, and because they lead on what is
actuated.
5. Furthermore, *base, (ayatana) should be understood in the sense of
place of abode, store (mine),
3
meeting place, locality of birth, and cause.
For accordingly in the world in such phrases as 'the lord's sphere'
{ayatana) and ' Vasudeva's sphere' (ayatana), it is a place of abode that
is called 'base'; and in such phrases as 'the sphere of gold' and 'the
sphere of silver' it is a store (mine) that is called 'base'. But in the
Dispensation, in such passages as:
'And so in the delightful realm (ayatana)
Those flying in the air attend him' (A.iii,43),
it is a meeting place; and in such phrases as 'The southern land is the
realm (ayatana) of cattle' (? ) it is the locality of birth; and in such pas-
sages as 'He acquires the ability to be 'a witness of it.. . whenever there
is an occasion (ayatana) for it' (M.i,494; A.i,258), it is a cause.
6. And these various states of consciousness and its concomitants dwell
in the eye, etc., because they exist in dependence on them, so the eye,
etc., are their place of abode. And they frequent the eye, etc., because
they have them [respectively] as their [material] support and as their
object, so the eye, etc., are their store. And the eye, etc., are their meet-
ing place because they meet together in one or other of them, [using
them] as physical basis, door, and object. And the eye, etc., are the
locality of their birth because they arise just there, having them as their
respective supports and objects. And the eye, etc., are their reason be-
cause they are absent when the eye, etc., are absent.
7. So for these reasons too these things are called 'bases' in the sense
of place of abode, store, meeting place, locality of birth, and reason.
Consequently, in the sense already stated, it is an eye and that is a
base, thus it is the eye base.... They are mental data and those are a base,
thus they are the mental-data base.


This is how the exposition should be known here as to meaning.
8. 2. Character, Here too the exposition should be known as to the
characteristic of the eye and so on. But their characteristics should be
understood in the way given above in the Description of the Aggregates
(Ch. XIV, §37ff.).
9. 3. As to just so much: as just so many.
4
What is meant is this: The
eye, etc., are mental instead of simply 'mental-data base'? It is for the sake of defining door-
cum-object for the arising of the six consciousness groups. And here
they are stated as twelve since this is how they are classed when so
defined. [483]
10. For only the eye base is the door of arising, and only the visible-data
base is the object, of the consciousness group comprised in a cognitive
series containing eye-consciousness. Likewise the others for the others.
But only one part of the mind base, in other words, the life-contin-
uum mind,
5
is the door of arising, and only the mental-data base not
common to all is the object, of the sixth [consciousness group].
So they are called 'the twelve' because they define door-cum-object
for the arising of the six consciousness groups. This is how the exposi-
tion should be known here as to just so much.
11. 4. As to order: here too, from among 'order of arising', etc., men-
tioned above (Gh. XIV, §211), only 'order of teaching' is appropriate.
For the eye is taught first among the internal bases since it is obvious
because it has as its objective field what is visible with resistance (see
last triad, Dhs., p.2). After that the ear base, etc., which have as their
objective fields what is invisible with resistance. Or alternatively, the
eye base and ear base are taught first among the internal bases because
of their great helpfulness as [respective] causes for the 'incomparable of
seeing' and the 'incomparable of hearing' (see D.iii,250). Next, the three
beginning with the nose base. And the mind base is taught last because it
has as its resort the objective fields of the [other] five (M.i,295). But
among the external bases the visible-data base, etc., [are taught] each
one next [to its corresponding internal base] because they are the respec-
tive resorts of the eye base, and so on.
12. Furthermore, their order may be understood as that in which the
reasons for consciousness's arising are defined; and it is said: *Due to
eye and to visible objects eye-consciousness arises, ... due to mind and
mental objects mind-consciousness arises' (M.i,lll).
This is how the exposition should be known here as to order.
13. 5. In brief and in detail: in brief the twelve bases are simply men-
tality-materiality because the mind base and one part of the mental-data
base are included in mentality, and the rest of the bases in materiality.


14. But in detail, firstly as regards the internal bases, the eye base is, as
to kind, simply eye sensitivity; but when it is classified according to con-
dition, destiny, order [of beings], and person,
6
it is of infinite variety.
Likewise the four beginning with the ear base. And the mind base, when
classified according to profitable, unprofitable, resultant, and functional
consciousness, is of eighty-nine kinds or of one hundred and twenty-one
kinds,
7
but it is of infinite variety when classified according to physical
basis, progress, and so on.
8
The visible-data, sound, odour, and flavour
bases are of infinite variety when classified according to dissimilarity,
condition, and so on.
9
The tangible-data base is of three kinds as consist-
ing of earth element, fire element, and air element; [484] but when
classified according to condition, etc., it is of many kinds. The mental-
data base is of many kinds when classified according to the several
individual essences of feeling, perception, formations, subtle matter, and
nibbana (see Vbh. 72).
This is how the exposition should be known in brief and in detail.
15. 6. As to how to be seen: here all formed bases should be regarded as
having no provenance and no destination. For they do not come from
anywhere prior to their rise, nor do they go anywhere after their fall. On
the contrary, before their rise they had no individual essence, and after
their fall their individual essences are completely dissolved. And they
occur without mastery [being exercisable over them] since they exist in
dependence on conditions and in between the past and the future. Hence
they should be regarded as having no provenance and no destination.
Likewise they should be regarded as incurious and uninterested. For
it does not occur to the eye and the visible datum, etc., *Ah, that con-
sciousness might arise from our concurrence'. And as door, physical
basis, and object, they have no curiosity about, or interest in, arousing
consciousness. On the contrary, it is the absolute rule that eye-conscious-
ness, etc., come into being with the union of eye with visible datum, and
so on. So they should be regarded as incurious and uninterested.
16. Furthermore, the internal bases should be regarded as an empty
village because they are devoid of lastingness, pleasure, and self; and the
external ones as village-raiding robbers (S.iv,175) because they raid the
internal ones. And this is said: 'Bhikkhus, the eye is harassed by agree-
able and disagreeable visible objects' (S.iv,175). Furthermore, the inter-
nal ones should be regarded as like the six creatures (S.iv, 198-99) and
the external ones as like their resorts.
This is how the exposition should be known here as to how to be seen.
This, firstly, is the section of the detailed explanation dealing with
the bases.

Visuddhimagga - THE AGGREGATES - Classes of knowledge of the aggregates

THE PATH
OF PURIFICATION
(VISUDDHIMAGGA)
BY
BHADANTACARIYA BUDDHAGHOSA
Translated from the Pali
by
BHIKKHU NANAMOLI
FIFTH EDITION
BUDDHIST PUBLICATION SOCIETY
Kandy Sri Lanka


[D. CLASSES OF KNOWLEDGE OF THE AGGREGATES]
Having understood this, again as regards these same aggregates:
Knowledge of aggregates is classed
(1) As to order, and (2) distinction,
(3) As to neither less nor more,
(4) And likewise as to simile,
(5) And twice as to how to be seen,
(6) And as to good for one seeing thus—
This is the way of exposition
That a wise man should rightly know.
211. 1. Herein, as to order: order is of several kinds, namely, order of
arising, order of abandoning, order of practice, order of plane, order of
teaching.
Herein, 'First there comes to be the fetus in the first stage, then there
comes to be the fetus in the second stage' (S.i,206), etc., is order of
arising. 'Things to be abandoned by seeing, things to be abandoned by
development' (Dhs., p.l), etc., is order of abandoning. 'Purification of
virtue [477] ... purification of consciousness' (M.i,148), etc., is order of
practice. 'The sense sphere, the fine-material sphere' (Ps.i,83) etc., is
order of plane. 'The four foundations of mindfulness, the four right
efforts' (D.ii,120), etc., or 'Talk on giving, talk on virtue' (M.i,379), etc.,
is order of teaching.
212. Of these, firstly, order of arising is not applicable here because the
aggregates do not arise in the order in which they are successively dealt
with, as is the case with 'the fetus in the first stage', etc., nor is order of
abandoning applicable, because the profitable and indeterminate are not


to be abandoned; nor is order of practice, because what is unprofitable is
not to be practised; nor is order of plane, because feeling, etc., are
included in all four planes.
213. Order of teaching is appropriate however, for there are those people
who, while teachable, have fallen into assuming a self among the five
aggregates owing to failure to analyse them; and the Blessed One is
desirous of releasing them from the assumption by getting them to see
how the [seeming] compactness of mass [in the five aggregates] is re-
solved; and being desirous of their welfare, he first, for the purpose of
their easy apprehension, taught the materiality aggregate, which is gross,
being the objective field of the eye, etc.; and after that, feeling, which
feels matter as desirable and undesirable; then perception, which appre-
hends the aspects of feeling's objective field, since * What one feels, that
one perceives* (M.i,293); then formations, which form volitionally through
the means of perception; and lastly, consciousness, which these things
beginning with feeling have as their support, and which dominates them.
78
This in the first place is how the exposition should be known as to order.
214. 2. As to distinction: as to the distinction between aggregates and ag-
gregates-as-objects-of-clinging. But what is the distinction between them?
Firstly, aggregates is said without distinguishing. Aggregates [as objects]
of clinging is said distinguishing those that are subject to cankers and are
liable to the clingings, according as it is said: 'Bhikkhus, I shall teach
you the five aggregates and the five aggregates [as objects] of clinging.
Listen ... And what, bhikkhus, are the five aggregates? Any kind of
materiality whatever, bhikkhus, whether past, future or present... far or
near: this is called the materiality aggregate. Any kind of feeling what-
ever ... Any kind of perception whatever ... Any kind of formations
whatever ... Any kind of consciousness whatever ... far or near: this is
called the consciousness aggregate. These, bhikkhus, are called the five
aggregates. And what, bhikkhus, are the five aggregates [as objects] of
clinging? Any kind of materiality whatever ... far or near, that is subject
to cankers and liable to the clingings: this is called the materiality aggre-
gate [as object] of clinging. Any kind of feeling whatever ... Any kind
of perception whatever ... Any kind of formations whatever ... Any kind
of consciousness whatever ... far or near, that is subject to cankers and
liable to the clingings: this is called the consciousness aggregate [as
object] of clinging. These, bhikkhus, are called the five aggregates [as
objects] of clinging' (S.iii, 47). [478]
215. Now while there is feeling, etc., both free from cankers [and subject
to them],
79
not so materiality. However, since materiality can be de-
scribed as a [simple] aggregate in the sense of a total, it is therefore
mentioned among the [simple] aggregates. And since it can be described


as an aggregate [that is the object] of clinging in the sense of a total and
in the sense of being subjected to cankers, that [same materiality] is
therefore mentioned among the aggregates [as objects] of clinging too.
But feeling, etc., are only mentioned among the [simple] aggregates
when they are free from cankers. When they are subject to cankers, they
are mentioned among the aggregates [as objects] of clinging. And here
the meaning of the term 'aggregates as objects of clinging' should be
regarded as this: aggregates that are the resort of clinging are aggregates
of clinging. But here all these taken together are intended as aggregates.
216. 3. As to neither less nor more: but why are five aggregates, neither
less nor more, mentioned by the Blessed One? (a) Because all formed
things that resemble each other fall into these groups, (b) because that is
the widest limit as the basis for the assumption of self and what pertains
to self, and (c) because of the inclusion80
by them of the other sorts of
aggregates.
217. (a) When the numerous categories of formed states are grouped to-
gether according to similarity,
81
materiality forms one aggregate through
being grouped together according to similarity consisting in materiality;
feeling forms one aggregate through being grouped together according to
similarity consisting in feeling; and so with perception and the other two.
So they are stated as five because similar formed things fall into groups.
218. (b) And this is the extreme limit as the basis for the assumption of
self and what pertains to self, that is to say, the five beginning with
materiality. For this is said: 'Bhikkhus, when matter exists, it is through
clinging to matter, through insisting upon (interpreting) matter, that such
a view as this arises: "This is mine, this is I, this is my self. When
feeling exists .. . When perception exists .. . When formations exist .. .
When consciousness exists, it is through clinging to consciousness, through
insisting upon (interpreting) consciousness, that such a view as this arises:
"This is mine, this is I, this is my sel f ' (S.iii,181-82). So they are stated
as five because this is the widest limit as a basis for the assumption of
self and what pertains to self.
219. (c) And also, since those other [sorts of aggregates] stated as the
five aggregates of things beginning with virtue
82
are comprised within
the formations aggregate, they are included here too. Therefore they are
stated as five because they include the other sorts.
This is how the exposition should be known as to neither less nor
more.
220. 4. As to simile: the materiality aggregate [as object] of clinging is
like a sick-room because it is the dwelling-place, as physical basis, door,
and object, of the sick man, namely, the consciousness aggregate as
object of clinging. The feeling aggregate as object of clinging is like the


sickness because it afflicts. The perception aggregate as object of cling-
ing is like the provocation of the sickness because it gives rise to feeling
associated with greed, etc., owing to perception of sense desires, and so
on. The formations aggregate as object of clinging is like having re-
course to what is unsuitable because it is the source of feeling, which is
the sickness; [479] for it is said: 'Feeling as feeling is the formed that
they form' (S.iii,87), and likewise: 'Because of unprofitable kamma hav-
ing been performed and stored up, resultant body-consciousness has arisen
accompanied by pain' (Dhs. §556). The consciousness aggregate as ob-
ject of clinging is like the sick man because it is never free from feeling,
which is the sickness.
221. Also they are (respectively) like the prison, the punishment, the
offence, the punisher, and the offender. And they are like the dish, the
food, the curry sauce [poured over the food], the server, and the eater.
83
This is how the exposition should be known as to simile.
222. 5. Twice as to how to be seen: the exposition should be known
twice as to how to be seen, namely, in brief and in detail.
223. In brief [that is, collectively] the five aggregates as objects of cling-
ing should be seen as an enemy with drawn sword (S.iv,174) in the
Snake Simile, as a burden (S.iii,25) according to the Burden Sutta, as a
devourer (S.iii,87f.) according to the To-be-devoured Discourse, and as
impermanent, painful, not-self, formed, and murderous, according to the
Yamaka Sutta (S.iii,112f.).
224. In detail [that is, individually] matter should be regarded as a lump
of froth because it will not stand squeezing, feeling as a bubble on water
because it can only be enjoyed for an instant, perception as a mirage
because it causes illusion, formations as a plantain trunk because it has
no core, and consciousness as a conjuring trick because it deceives
(S.iii, 140-42).
In particular, even sublime internal materiality84
should be regarded
as foul (ugly); feeling should be regarded as painful because it is never
free from the three kinds of suffering (see Ch. XVI, §34); perception and
formations as not-self because they are unmanageable; and conscious-
ness as impermanent because it has the nature of rise and fall.
225. 6. As to good for one seeing thus: good comes to be accomplished
in one who sees in the two ways thus in brief and in detail. And the way
of definition should be known according to that, that is to say, firstly,
one who sees the five aggregates as objects of clinging in the form of an
enemy with drawn sword, etc., is not worried by the aggregates, but one
who sees materiality, etc., in detail as a lump of froth, etc., is not one
who sees a core in the coreless.
226. And in particular, [480] one who sees internal materiality as foul


(ugly) fully understands nutriment consisting of physical nutriment. He
abandons the perversion [of perceiving] beauty in the foul (ugly), he
crosses the flood of sense desire, he is loosed from the bond of sense
desire, he becomes canker-free as regards the canker of sense desire, he
breaks the bodily tie of covetousness. He does not cling with sense-
desire clinging.
227. One who sees feeling as pain fully understands nutriment consisting
of contact. He abandons the perversion of perceiving pleasure in the
painful. He crosses the flood of becoming. He is loosed from the bond of
becoming. He becomes canker-free as regards the canker of becoming.
He breaks the bodily tie of ill will. He does not cling with rites-and-ritual
clinging.
228. One who sees perception and formations as not-self fully under-
stands nutriment consisting of mental volition. He abandons the perver-
sion of perceiving self in the not-self. He crosses the flood of views. He
is loosed from the bond of views. He breaks the bodily tie of interpreta-
tions (insistence) that 'This is the truth'. He does not cling with self-
theory clinging.
229. One who sees consciousness as impermanent fully understands
nutriment consisting of consciousness. He abandons the perversion of
perceiving permanence in the impermanent. He crosses the flood of
ignorance. He is loosed from the bond of ignorance. He becomes canker-
free as regards the canker of ignorance. He breaks the bodily tie of
holding to rites and rituals. He does not [cling with false-] view clinging.
230. Such blessings there will be
From seeing them as murderers and otherwise,
Therefore the wise should see
The aggregates as murderers and otherwise.
The fourteenth chapter called 'The Descrip-
tion of the Aggregates' in the Treatise on the
Development of Understanding in the Path of
Purification composed for the purpose of glad-
dening good people.

Visuddhimagga - THE AGGREGATES - Classification of the aggregates

THE PATH
OF PURIFICATION
(VISUDDHIMAGGA)
BY
BHADANTACARIYA BUDDHAGHOSA
Translated from the Pali
by
BHIKKHU NANAMOLI
FIFTH EDITION
BUDDHIST PUBLICATION SOCIETY
Kandy Sri Lanka


[C. CLASSIFICATION OF THE AGGREGATES]
185. The foregoing section, firstly, is that of the detailed explanation of
the aggregates according to the Abhidhamma-Bhajaniya [of the Vibhahga].
But the aggregates have been given in detail by the Blessed One [in
the Surtanta-Bhajaniya] in this way: 'Any materiality whatever, whether
past, future or present, internal or external, gross or subtle, inferior or su-
perior, far or near all that together in the mass and in the gross is called
the materiality aggregate. Any feeling whatever ... Any perception what-
ever ... Any formations whatever ... Any consciousness whatever,
whether past, future or present... all that together in the mass and in the
gross is called the consciousness aggregate ' (Vbh.1-9; cf. M.iii,17).
[MATERIALITY]
186. Herein, the word whatever includes without exception. Materiality
prevents over-generalization. Thus materiality is comprised without ex-
ception by the two expressions. Then he undertakes its exposition as
pastt future and present, etc.; for some of it is classed as past and some
as future, and so on. So also in the case of feeling, and so on.
Herein, the materiality called (i) past is fourfold, according to (a)
extent, (b) continuity, (c) period, and (d) moment. Likewise (ii) the
future and (iii) the present.
11
187. Herein, (a) firstly, according to extent: in the case of a single be-
coming of one [living being], previous to rebirth-linking is past, subse-
quent to death is future, between these two is present.
188. (b) According to continuity: that [materiality] which has like or single
origination72
by temperature and single origination by nutriment, though


it occurs successively, [473] is present. That which, previous to that, was
of unlike origination by temperature and nutriment is past. That which is
subsequent is future. That which is born of consciousness and has its
origination in one cognitive series, in one impulsion, in one attainment,
is present. Previous to that is past. Subsequent to that is future. There is
no special classification into past continuity, etc., of that which has its
origination in kamma, but its pastness, etc., should be understood ac-
cording as it supports those which have their origination through tem-
perature, nutriment, and consciousness.
189. (c) According to period: any period among those such as one min-
ute, morning, evening, day-and-night, etc., that occurs as a continuity, is
called present. Previous to that is past. Subsequent is future.
190. (d) According to moment: what is included in the trio of moments,
[that is to say, arising, presence, and dissolution] beginning with arising
is called present. At a time previous to that it is future. At a time subse-
quent to that it is past.
73
191. Furthermore, that whose functions of cause and condition74
have
elapsed is past. That whose function of cause is finished and whose
function of condition is unfinished is present. That which has not at-
tained to either function is future. Or alternatively, the moment of the
function is present. At a time previous to that it is future. At a time
subsequent to that it is past.
And here only the explanations beginning with the moment are ab-
solutely literal. The rest are in a figurative [or relative] sense.
192. (iv)-(v) The division into internal and external is as already stated
(§73). Besides, it is internal in the sense of one's own75
that should be
understood here as internal and that of another person as external.
(vi)-(vii) Gross and subtle are also as already stated (§73).
193. (viii)-(ix) Inferior and superior are twofold, namely, figuratively
(relatively) and absolutely (literally). Herein, the materiality of the Su-
dassin deities is inferior to the materiality of the Akanittha (Highest)
deities. That same materiality [of the Sudassin deities] is superior to the
materiality of the Sudassa deities. Thus, firstly, should inferiority and
superiority be understood figuratively (relatively) down as far as the
denizens of hell. But absolutely (literally) it is inferior where it arises as
unprofitable result, and it is superior where it arises as profitable result.
76
194. (x)-(xi) Far and near: this is also as already described (§73). Be-
sides, relative farness and nearness should be understood here according
to location.
195. All that together in the mass and in the gross: by making all that
materiality, separately described by the words 'past', etc., into a collec-
tion by understanding its oneness, in other words, its characteristic of


being molested (ruppana), it comes to be called the materiality (rupa)
aggregate. This is the meaning here.
196. By this, too, it is shown that the materiality aggregate is all material-
ity, which all comes into the collection with the characteristic of being
molested; for there is no materiality aggregate apart from materiality.
[474] And just as in the case of materiality, so also feeling, etc., [are
respectively shown as the feeling aggregate, etc.,] since they come under
the collections with the [respective] characteristics of being felt, etc.; for
there is no feeling aggregate apart from feeling and so on.
[FEELING]
197. In the classification (i)-(iii) into past, etc., the past, future, and pres-
ent state of feeling should be understood according to continuity and ac-
cording to moment and so on.
Herein, according to continuity, that included in a single cognitive
series, a single impulsion, a single attainment, and that occurring in asso-
ciation with an objective field of one kind,
77
is present. Before that is
past. Subsequent is future.
According to moment, etc.: that feeling included in the trio of mo-
ments, which is in between the past time and the future time, and which
is performing its own function, is present. Before that is past. Subse-
quent is future.
198. (iv)-(v) The classification into internal and external should be
understood according to the internal in the sense of one's own.
(vi)-(vii) The classification into gross and subtle should be under-
stood (a) according to kind, (b) individual essence, (c) person, and (d)
the mundane and supramundane, as stated in the Vibhahga in the way
beginning 'Unprofitable feeling is gross, profitable and indeterminate
feeling is subtle, [profitable and unprofitable feeling is gross, indetermi-
nate feeling is subtle]' (Vbh. 3), and so on.
199. (a) According to kind, firstly: unprofitable feeling is a state of dis-
quiet, because it is the cause of reprehensible actions and because it
produces burning of defilement, so it is gross [compared] with profitable
feeling. And because it is accompanied by interestedness and drive and
result, and because of the burning of the defilements, and because it is
reprehensible, it is gross compared with resultant indeterminate. Also be-
cause it is accompanied by result, because of the burning of the defile-
ments, and because it is attended by affliction and is reprehensible, it is
gross compared with functional indeterminate. But in the opposite sense
profitable and indeterminate feeling are subtle compared with unprofit-
able feeling. Also the two, that is, profitable and unprofitable feeling,
involve interestedness, drive and result, so they are respectively gross


compared with the twofold indeterminate. And in the opposite sense the
twofold indeterminate is subtle compared with them. This, firstly, is how
grossness and subtlety should be understood according to kind.
200. (b) According to individual essence: painful feeling is gross com-
pared with the others because it is without enjoyment, it involves inter-
vention, causes disturbance, creates anxiety, and is overpowering. The
other two are subtle compared with the painful because they are satisfy-
ing, peaceful, and superior, and respectively agreeable and neutral. Both
the pleasant and the painful are gross compared with the neither-painful-
nor-pleasant because they involve intervention, cause disturbance and
are obvious. The latter is subtle in the way aforesaid compared with both
the former. Thus should grossness and subtlety be understood according
to individual essence.
201. (c) According to person: feeling in one who has no attainment is
gross compared with that in one who has one, because it is distracted by
a multiple object. In the opposite sense the other is subtle. This is how
grossness and subtlety should be understood according to person. [475]
202. (d) According to the mundane and supramundane: feeling subject
to cankers is mundane, and that is gross compared with that free from
cankers, because it is the cause for the arising of cankers, is liable to the
floods, liable to the bonds, liable to the ties, liable to the hindrances,
liable to the clingings, defilable, and shared by ordinary men. The latter,
in the opposite sense, is subtle compared with that subject to cankers.
This is how grossness and subtlety should be understood according to
the mundane and supramundane.
203. Herein, one should beware of mixing up [the classifications] accord-
ing to kind and so on. For although feeling associated with unprofitable
resultant body-consciousness is subtle according to kind because it is
indeterminate, it is nevertheless gross according to individual essence,
and so on. And this is said: 'Indeterminate feeling is subtle, painful
feeling is gross. The feeling in one with an attainment is subtle, that in
one with no attainment is gross. Feeling free from cankers is subtle,
feeling accompanied by cankers is gross' (Vbh. 3). And like painful feel-
ing, so also pleasant, etc., is gross according to kind and subtle according
to individual essence.
204. Therefore feeling's grossness and subtlety should be understood in
such a way that there is no mixing up of the classifications according to
kind and so on. For instance, [when it is said] The indeterminate ac-
cording to kind is subtle compared with the profitable and the unprofit-
able', the individual-essence class, etc., must not be insisted upon like
this: 'Which kind of indeterminate? Is it the painful? Is it the pleasant? Is
it that in one with an attainment? Is it that in one with no attainment? Is


it that subject to cankers? Is it that free from cankers?', and so in each
instance.
205. Furthermore, because of the words 'Or feeling should be regarded
as gross or subtle in comparison with this or that feeling' (Vbh. 4),
among the unprofitable, etc., feeling accompanied by hate, too, is gross
compared with that accompanied by greed because it burns up its own
support, like a fire; and that accompanied by greed is subtle. Also, that
accompanied by hate is gross when the hate is constant, and subtle when
it is inconstant. And the constant is gross when giving result that lasts for
the aeon, while the other is subtle. And of those giving result lasting for
the aeon the unprompted is gross, while the other is subtle. But that
accompanied by greed is gross when associated with [false] view, while
the other is subtle. That also when constant and giving result lasting for
the aeon and unprompted is gross, while the others are subtle. And
without distinction the unprofitable with much result is gross, while that
with little result is subtle. But the profitable with little result is gross,
while that with much result is subtle.
206. Furthermore, the profitable of the sense sphere is gross; that of the
fine-material sphere is subtle; next to which the immaterial, and next the
supramundane [should be similarly compared]. That of the sense sphere
is gross in giving, while it is subtle in virtue; next, that in development.
Also, that in development is gross with two root-causes, while with three
root-causes it is subtle. Also that with three root-causes is gross when
prompted, while it is subtle when unprompted. That of the fine-material
sphere is gross in the first jhana, [while it is subtle in the second jhana.
That also of the second jhana is gross] ... of the fifth jhana is subtle. And
that of the immaterial sphere associated with the base consisting of bound-
less space is gross ... [476] that associated with the base consisting of
neither-perception-nor-non-perception is subtle only. And the supramun-
dane associated with the stream-entry path is gross ... that associated
with the Arahant path is subtle only. The same method applies also to re-
sultant and functional feeling in the various planes and to feeling stated
according to pain, etc., according to one with no attainment, etc., and
according to that subject to cankers, and so on.
207. Then according to location, painful feelings in hell are gross, while
in the animal generation they are subtle.... Those among the Paranimmi-
tavasavatti Deities are subtle only. And the pleasant should be construed
throughout like the painful where suitable.
208. And according to physical basis, any feeling that has an inferior
physical basis is gross, while one with a superior physical basis is subtle.
(viii)-(ix) What is gross should be regarded as inferior in the infe-
rior-superior classification, and what is subtle superior.


209. [(x)-(xi) The word far is explained in the Vibhanga in the way
beginning 'The unprofitable is far from the profitable and indeterminate'
(Vbh. 4) and the word near in the way beginning 'Unprofitable feeling is
near to unprofitable feeling' (Vbh. 4). Therefore, unprofitable feeling is
far from the profitable and the indeterminate because of dissimilarity,
unconnectedness, and non-resemblance. The profitable and the indeter-
minate are likewise far from the unprofitable. And so in all instances.
But unprofitable feeling is near to unprofitable feeling because of simi-
larity and resemblance.
This is the section of the detailed explanation dealing with the past,
etc., classifications of the feeling aggregate.
[PERCEPTION, FORMATIONS AND CONSCIOUSNESS]
210. This should also be understood of the perception, etc., associated
with any kind of feeling.

Visuddhimagga - THE AGGREGATES - The formations aggregate II

THE PATH
OF PURIFICATION
(VISUDDHIMAGGA)
BY
BHADANTACARIYA BUDDHAGHOSA
Translated from the Pali
by
BHIKKHU NANAMOLI
FIFTH EDITION
BUDDHIST PUBLICATION SOCIETY
Kandy Sri Lanka


156. So these are the thirty-six formations that should be understood to
come into association with the first profitable consciousness of the sense
sphere (1). And as with the first, so with the second (2), the only differ-
ence here being promptedness.


(3)-(4) Those associated with the third (3) should be understood as
all the foregoing except non-delusion (xv). Likewise with the fourth (4),
the only difference here being promptedness.
(5)-(6) All those stated in the first instance, except happiness (v),
come into association with the fifth (5). Likewise with the sixth (6), the
only difference here being promptedness.
(7)-(8) [Those associated] with the seventh (7) should be understood
as [the last] except non-delusion (xv). Likewise with the eighth (8), the
only difference here being promptedness.
157. (9)-(13) All those stated in the first instance, except the three absti-
nences (xxxiv-xxxvi), come into association with the first of the fine-
material profitable [kinds of consciousness] (9). With the second (10)
applied thought (iii) is also lacking. With the third (11) sustained thought
(iv) is also lacking. With the fourth (12) happiness (v) is also lacking.
With the fifth (13) compassion (xxxii) and gladness (xxxiii), among the
inconstant, are also lacking.
(14)-(17) In the case of the four kinds of immaterial [profitable con-
sciousness] these are the same as the last-mentioned, for it is only the
immaterialness that is the difference here.
158. (18)-(21) As regards the supramundane, firstly, in the case of the
path consciousness having the first jhana they should be understood to
be as stated in the case of the first fine-material-sphere consciousness
(9). The paths classed as belonging to the second jhana, etc., should be
understood to be as stated in the cases [respectively] of the second fine-
material-sphere jhana, and so on (10)-(13). But the difference here is
absence of compassion (xxxii) and gladness (xxxiii),
67
constancy of the
abstinences (xxxiv-xxxvi), and supramundaneness. [468]
159. II. (22) As regards the unprofitable, there are firstly seventeen asso-
ciated with the first unprofitable consciousness rooted in greed (22), that
is to say, thirteen constant given in the texts as such and four or-what-
ever-states.
Herein, the thirteen given as such are these:
contact (i),
volition (ii),
applied thought (iii),
sustained thought (iv),
happiness (v),
energy (vi),
life (vii),
concentration (viii),
(xxxvii) consciencelessness,
(xxxviii) shamelessness,


(xxxix)
(xl)
(xli)
greed,
delusion,
wrong view.
The four or-whatever-states are these:
(xlii)
zeal (xxviii),
resolution (xxix),
agitation,
attention (xxx).
160. Herein, (xxxvii) it has no conscientious scruples, thus it is con-
sciencelessness. (xxxviii) It is unashamed, thus it is shamelessness. Of
these, consciencelessness has the characteristic of absence of disgust at
bodily misconduct, etc., or it has the characteristic of immodesty. Shame-
lessness has the characteristic of absence of dread on their account, or it
has the characteristic of absence of anxiety about them. This is in brief
here. The detail, however, is the opposite of what was said above under
conscience (xi) and shame (xii).
161. (xxxix) By its means they are greedy, or it itself is greedy, or it is
just the mere being greedy, thus is it greed, (xl) By its means they are
deluded, or it itself is deluded, or it is just the mere being deluded, thus it
is delusion.
162. Of these, greed has the characteristic of grasping an object, like
birdlime (lit. 'monkey lime'). Its function is sticking, like meat put in a
hot pan. It is manifested as not giving up, like the dye of lamp-black. Its
proximate cause is seeing enjoyment in things that lead to bondage.
Swelling with the current of craving, it should be regarded as taking
[beings] with it to states of loss, as a swift-flowing river does to the great
ocean.
163. Delusion has the characteristic of blindness, or it has the characteris-
tic of unknowing. Its function is non-penetration, or its function is to
conceal the individual essence of an object. It is manifested as the ab-
sence of right theory (see Ch. XVQ, §52), or it is manifested as darkness.
Its proximate cause is unwise (unjustified) attention. It should be re-
garded as the root of all that is unprofitable.
164. (xli) By its means they see wrongly, or it itself sees wrongly, or it is
just the mere seeing wrongly, thus it is wrong view. Its characteristic
[469] is unwise (unjustified) interpreting. Its function is to preassume. It
is manifested as wrong interpreting. Its proximate cause is unwillingness
to see noble ones, and so on. It should be regarded as the most reprehen-
sible of all.
165. (xlii) Agitation is agitatedness. It has the characteristic of disquiet,
like water whipped by the wind. Its function is unsteadiness, like a flag
or banner whipped by the wind. It is manifested as turmoil, like ashes


flung up by pelting with stones. Its proximate cause is unwise attention
to mental disquiet. It should be regarded as distraction of consciousness.
166. The remaining formations here should be understood as already stated
under the profitable. For it is only the unprofitableness that differentiates
them as bad.
So these are the seventeen formations that should be understood to
come into association with the first unprofitable consciousness (22).
(23) And as with the first, so with the second (23), but here the dif-
ference is promptedness and inconstant [occurrence] of
(xliii) stiffening and torpor.
167. Herein, (xliii) stiffening (thinanata) is stiffness (thina); making tor-
pid (middhanatd) is torpor (middha). The meaning is, paralysis due to
lack of urgency, and loss of vigour. The compound thinamiddha (stiff-
ness-and-torpor) should be resolved into tfiinah ca middhah ca. Herein,
stiffness has the characteristic of lack of driving power. Its function is to
remove energy. It is manifested as subsiding. Torpor has the characteris-
tic of unwieldiness. Its function is to srhother. It is manifested as lazi-
ness, or it is manifested as nodding and sleep.
68
The proximate cause of
both is unwise attention to boredom, sloth, and so on.
168. (24) With the third [unprofitable consciousness] (24) there should
be understood to be associated those given for the first (22), excepting
wrong view (xli). But here the difference is that there is inconstant
[occurrence] of
(xliv) pride (conceit).
That has the characteristic of haughtiness. Its function is arrogance.
It is manifested as vaingloriousness. Its proximate cause is greed dissoci-
ated from views. It should be regarded as like madness.
(25) With the fourth (25) should be understood to be associated
those given for the second (23), excepting wrong view (xli). And here
pride (xliv) is among the inconstant too.
169. (26) Those given for the first (22), excepting happiness (v), come
into association with the fifth (26).
(27) And as with the fifth (26), so with the sixth too (27); but the
difference here is promptedness and the inconstant [occurrence] of stiff-
ness-and-torpor (xliii).
(28) With the seventh (28) should be understood to be associated
those given for the fifth (26), except views (xli); but pride (xliv) is
inconstant here.
(29) With the eighth (29) should be understood to be associated
those given for the sixth (27), except views (xli); and here too pride
(xliv) is among the inconstant.
170. (30)-(31) As regards the two [kinds of unprofitable consciousness]


rooted in hate, [470] there are, firstly, eighteen associated with the first
(30), that is, eleven constant given in the texts as such, four or-whatever-
states, and three inconstant. Herein the eleven given as such are these:
contact (i),
volition (ii),
applied thought (iii),
sustained thought (iv),
energy (vi),
life (vii),
concentration (viii),
consciencelessness (xxxvii),
shamelessness (xxxviii),
(xlv) hate,
delusion (xl).
The four or-whatever-states are these:
zeal (xxviii),
resolution (xxix),
agitation (xlii),
attention (xxx)
The three inconstant are these:
(xlvi) envy,
(xlvii) avarice,
(xlviii) worry.
171. Herein, (xlv) by its means they hate, or it itself hates, or it is just
mere hating, thus it is hate (dosa). It has the characteristic of savageness,
like a provoked snake. Its function is to spread, like a drop of poison, or
its function is to burn up its own support, like a forest fire. It is mani-
fested as persecuting (dusana), like an enemy who has got his chance.
Its proximate cause is the grounds for annoyance (see A.v,150). It should
be regarded as like stale urine mixed with poison.
172. (xlvi) Envying is envy. It has the characteristic of being jealous of
other's success. Its function is to be dissatisfied with that. It is mani-
fested as averseness from that. Its proximate cause is another's success.
It should be regarded as a fetter.
173. (xlvii) Avariciousness is avarice. Its characteristic is the hiding of
one's own success that has been or can be obtained. Its function is not to
bear sharing these with others. It is manifested as shrinking, or it is
manifested as meanness. Its proximate cause is one's own success. It
should be regarded as a mental disfigurement.
174. (xlviii) The vile (kucchita) that is done (kata) is villany (kukata).
69
The state of that is worry (kukucca). It has subsequent regret as its char-
acteristic. Its function is to sorrow about what has and what has not been


done. It is manifested as remorse. Its proximate cause is what has and
what has not been done. It should be regarded as slavery.
175. The rest are of the kind already described.
So these eighteen formations should be understood to come into as-
sociation with the first [unprofitable consciousness] rooted in hate (30).
(31) And as with the first (30), so with the second (31), the only dif-
ference, however, being promptedness and the presence of stiffness and
torpor (xliii) among the inconstant.
176. (32)-(33) As regards the two rooted in delusion, firstly: [associated]
with [the consciousness that is] associated with uncertainty (32) [471]
are the eleven given in the texts as such thus:
contact (i),
volition (ii),
applied thought (iii),
sustained thought (iv),
energy (vi),
life (vii),
(xlix) steadiness of consciousness,
consciencelessness (xxxvii),
shamelessness (xxxviii),
delusion (xl),
(1) uncertainty.
The or-whatever-states are these two:
agitation (xlii),
attention (xxx).
And these together total thirteen.
177. Herein, (xlix) steadiness of consciousness is weak concentration (viii)
consisting in mere steadiness in occurrence.
70
(1) It is without wish to cure (vigata cikiccha), thus it is uncertainty
(vicikiccha). It has the characteristic of doubt. Its function is to waver. It
is manifested as indecisiveness, or it is manifested as taking various
sides. Its proximate cause is unwise attention. It should be regarded as
obstructive of theory (see Ch. XVII, §52).
The rest are as already described.
178. (33) [The consciousness] associated with agitation (33) has the same
[formations as the consciousness], associated with uncertainty (32), ex-
cept for uncertainty (1). But with the absence of uncertainty resolution
(xxix) arises here. So with that they are likewise thirteen, and concentra-
tion (viii) is stronger because of the presence of resolution. Also agita-
tion is given in the texts as such, while resolution (xxix) and attention
(xxx) are among the or-whatever-states.
Thus should the unprofitable formations be understood.


179. HI. As regards the indeterminate, firstly, the resultant indetermi-
nate (34)-(69) are twofold, classed as those without root-cause and those
with root-cause. Those associated with resultant consciousness without
root-cause (34)-(41), (50)-(56) are those without root-cause.
Herein, firstly, those associated with the profitable resultant (34)
and unprofitable resultant (50) eye-consciousness are the four given in
the texts as such, namely:
contact (i),
volition (ii),
life (vii),
steadiness of consciousness (xlix),
which amount to five with
attention (xxx)
as the only or-whatever-state.
These same kinds are associated with ear-, nose-, tongue-, and body-
consciousness (35)-(38), (51)-(54).
180. Those associated with both kinds of resultant mind-element (39),
(55) come to eight by adding applied thought (iii), sustained thought (iv)
and resolution (xxix). Likewise those associated with the threefold mind-
consciousness-element with root-cause (40), (41), (56). But here (40)
that accompanied by joy should be understood to have happiness (v) also
in addition to that.
181. The [formations] associated with resultant consciousness with root-
cause (42)-(49) are those with root-cause. Of these, firstly, those associ-
ated with the sense-sphere resultant [consciousness] with root-cause are
similar to the formations associated with the eight sense-sphere [con-
sciousnesses] (1)-(8). But of the inconstant ones, compassion (xxxii) and
gladness (xxxiii) are not among the resultant because they have living
beings as their object. For the resultant ones of the sense-sphere have
only limited objects. And not only compassion and gladness but also the
three abstinences (xxxiv)-(xxxvi) are not among the resultant; [472] for
it is said that 'the five training precepts are profitable only' (Vbh. 291).
182. (57)-(69) Those associated with the resultant consciousness of the
fine-material sphere (57)-(61), the immaterial sphere (62)-(65), and the
supramundane (66)-(69) are similar to the formations associated with the
profitable consciousnesses of those kinds (9)-(21) too.
183. (70)-(89) Functional indeterminate [formations] are also twofold
classed as those without root-cause (70)-(72) and those with root-cause
(73)-(80). Those without root-cause are associated with functional con-
sciousness without root-cause; and they are the same as those associated
[respectively] with profitable resultant mind-element (39) and the pair of
mind-consciousness-elements without root-cause (40)-(41). But in the


case of the two mind-consciousness-elements (71)-(72), energy (vi) is
additional, and because of the presence of energy, concentration (viii) is
strong. This is the difference here.
184. Those associated with functional consciousness with root-cause (73)-
(80) are those with root-cause. Of these, firstly, those associated with the
eight sense-sphere functional consciousnesses (73)-(80) are similar to
the formations associated with the eight sense-sphere profitable (1)-(8),
except for the abstinences (xxxiv)-(xxxvi).
Those associated with the functional [consciousnesses] of the fine-
material sphere (81)-(85) and the immaterial sphere (86)-(89) are in all
aspects similar to those associated with profitable consciousness (9)-
(17).
This is how formations should be understood as indeterminate.
This is the section of the detailed explanation dealing with the for-
mations aggregate.

Visuddhimagga - THE AGGREGATES - The formations aggregate I

THE PATH
OF PURIFICATION
(VISUDDHIMAGGA)
BY
BHADANTACARIYA BUDDHAGHOSA
Translated from the Pali
by
BHIKKHU NANAMOLI
FIFTH EDITION
BUDDHIST PUBLICATION SOCIETY
Kandy Sri Lanka


[THE FORMATIONS AGGREGATE / SANKHARAKKHANDHA —SEE TABLES II & IV]
131. Now it was said above, 'Whatever has the characteristic of forming
should be understoood, all taken together, as the formations aggregate'
(§81). And here too, what is said to have the characteristic of forming is
that which has the characteristic of agglomerating.
57
What is that? It is
formations themselves, according as it is said, 'They form the formed,
bhikkhus, that is why they are called formations' (S.iii,87).
132. They have the characteristic of forming. Their function is to accu-
mulate. They are manifested as intervening.
58
Their proximate cause is
the remaining three [immaterial] aggregates. So according to characteris-
tic, etc., they are singlefold. And according to kind they are threefold,
namely, (I) profitable, (II) unprofitable, and (III) indeterminate. As re-
gards these, when associated with profitable consciousness they are prof-
itable, when associated with unprofitable consciousness they are unprof-
itable, when associated with indeterminate consciousness they are inde-
terminate.


[ACCORDING TO ASSOCIATION WITH CONSCIOUSNESS]
133. I. (1) Herein, firstly, those associated with the first sense-sphere
profitable consciousness (1) amount to thirty-six, that is to say, the con-
stant ones, which are the twenty-seven given in the texts as such, and the
four *or-whatever-states\
59
and also the five inconstant ones (cf. Dhs.
§1).
Herein, the twenty-seven given as such are these:
(i) contact,
(ii) volition,
(iii) applied thought, [463]
(iv) sustained thought,
(v) happiness (interest),
(vi) energy,
(vii) life,
(viii) concentration,
(ix) faith,
(x) mindfulness,
(xi) conscience,
(xii) shame,
(xiii) non-greed,
(xiv) non-hate,
(xv) non-delusion,
(xvi) tranquillity of the [mental] body,
(xvii) tranquillity of consciousness,
(xviii) lightness of the [mental] body,
(xix) lightness of consciousness,
(xx) malleability of the [mental] body,
(xxi) malleability of consciousness,
(xxii) wieldiness of the [mental] body,
(xxiii) wieldiness of consciousness,
(xxiv) proficiency of the [mental] body,
(xxv) proficiency of consciousness,
(xxvi) rectitude of the [mental] body,
(xxvii) rectitude of consciousness.
The four 'or-whatever-states' are these:
(xxviii) zeal (desire),
(xxix) resolution,
(xxx) attention (bringing to mind),
(xxxi) specific neutrality.
And the five inconstant are these:
(xxxii) compassion,
(xxxiii) gladness,


(xxxiv) abstinence from bodily misconduct,
(xxxv) abstinence from verbal misconduct,
(xxxvi) abstinence fom wrong livelihood.
These last arise sometimes [but not always], and when they arise they do
not do so together.
134. Herein, (i) it touches (phusati), thus it is contact (phassa). This has
the characteristic of touching. Its function is the act of impingement. It is
manifested as concurrence. Its proximate cause is an objective field that
has come into focus.
[As to its characteristic], although this is an immaterial state, yet it
occurs with respect to an object as the act of touching too.
60
And [as to
its function], although it is not adherent on any one side
61
as eye-cum-
visible-object and ear-cum-sound are, yet it is what makes consciousness
and the object impinge. It is said to be manifested as concurrence be-
cause it has been described as its own action, namely, the concurrence of
the three [(cf. M.i,111), that is, eye, visible object, and eye-conscious-
ness]. And it is said to have as its proximate cause an objective field that
has come into focus because it arises automatically through the appropri-
ate [conscious] reaction and with a faculty when the objective field is
presented. But it should be regarded as like a hideless cow (S.ii,99)
because it is the habitat
62
of feeling.
135. (ii) It wills (cetayati), thus it is volition (cetana); it collects, is the
meaning. Its characteristic is the state of willing. Its function is to accu-
mulate. It is manifested as coordinating. It accomplish its own and
others' functions, as a senior pupil, a head carpenter, etc., do. But it is
evident when it occurs in the marshalling (driving) of associated states in
connexion with urgent work, remembering, and so on. [464]
136. (iii)-(v) What should be said about applied thought, sustained
thought, and happiness has already been said in the commentary on the
first jhana in the Description of the Earth Kasina (Ch. IV, §§88-98).
137. (vi) Energy (viriya) is the state of one who is vigorous (vira). Its
characteristic is marshalling (driving). Its function is to consolidate conas-
cent states. It is manifested as non-collapse. Because of the words 'Be-
stirred, he strives wisely' (A.ii,115), its proximate cause is a sense of
urgency; or its proximate cause is grounds for the initiation of energy.
When rightly initiated, it should be regarded as the root of all attain-
ments.
138. (vii) By its means they live, or it itself lives, or it is just mere living*
thus it is life. But its characteristic, etc., should be understood in the way
stated under material life (§59). For that is life of material things and this
is life of immaterial things. This is the only difference here.
139. (viii) It puts (adhiyati) consciousness evenly (samam) on the object,


or it puts it rightly (sammd) on it, or it is just the mere collecting
(samddhdna) of the mind, thus it is concentration (samddhi). Its charac-
teristic is non-wandering, or its characteristic is non-distraction. Its func-
tion is to conglomerate conascent states as water does bath powder. It is
manifested as peace. Usually its proximate cause is bliss. It should be
regarded as steadiness of the mind, like the steadiness of a lamp's flame
when there is no draught.
140. (ix) By its means they have faith (saddahanti), or it itself is the hav-
ing of faith, or it is just the act of having faith (saddahana), thus it is
faith (saddha). Its characteristic is having faith, or its characteristic is
trusting. Its function is to clarify, like a water-clearing gem, or its func-
tion is to enter into, like the setting out across a flood (cf. Sn. 184). It is
manifested as non-fogginess, or it is manifested as resolution. Its proxi-
mate cause is something to have faith in, or its proximate cause is the
things beginning with hearing the Good Dhamma (saddhamma) that
constitute the factors of stream-entry.
63
It should be regarded as a hand
[because it takes hold of profitable things], as wealth (Sn. 182), and as
seed (Sn. 77).
141. (x) By its means they remember (saranti), or it itself remembers, or
it is just mere remembering (sarana), thus it is mindfulness (sati). It has
the characteristic of not wobbling.
64
Its function is not to forget. It is
manifested as guarding, or it is manifested as the state of confronting an
objective field. Its proximate cause is strong perception, or its proximate
cause is the foundations of mindfulness concerned with the body, and so
on (see M. Sutta 10). It should be regarded, however, as like a pillar
because it is firmly founded, or as like a door-keeper because it guards
the eye-door, and so on.
142. (xi)-(xii) It has conscientious scruples (Jhiriyati) about bodily mis-
conduct, etc., thus it is conscience (hiri). This is a term for modesty. It is
ashamed (ottappati) of those same things, thus it is shame (ottappa).
This is a term for anxiety about evil. Herein, conscience has the charac-
teristic of disgust at evil, while shame has the characteristic of dread of
it. Conscience has the function of not doing evil and that in the mode of
modesty, while shame has the function of not doing it and that in the
mode of dread. They are manifested as shrinking from evil in the way
already stated. Their proximate causes are self-respect and respect of
others [respectively]. [465] A man rejects evil through conscience out of
respect for himself, as the daughter of a good family does; he rejects evil
through shame out of respect for another, as a courtesan does. But these
two states should be regarded as the guardians of the world (see A.i,51).
143. (xiii)-(xv) By its means they are not greedy (na lubbhanti), or it
itself is not greedy, or it is just the mere not being greedy (alubbhana),


thus it is non-greed (alobha). The same method applies to non-hate
(adosa) and non-delusion (amoha) [na dussanti, adussana = • adosa, and
na muyhanti, amuyhana = amoha (see §§171,161)]. Of these, non-greed
has the characteristic of the mind's lack of desire for an object, or it has
the characteristic of non-adherence, like a water drop on a lotus leaf. Its
function is not to lay hold, like a liberated bhikkhu. It is manifested as a
state of not treating as a shelter, like that of a man who has fallen into
filth. Non-hate has the characteristic of lack of savagery, or the charac-
teristic of non-opposing, like a gentle friend. Its function is to remove
annoyance, or its function is to remove fever, as sandalwood does. It is
manifested as agreeableness, like the full moon. Non-delusion has the
characteristic of penetrating [things] according to their individual es-
sences, or it has the characteristic of sure penetration, like the penetra-
tion of an arrow shot by a skilful archer. Its function is to illuminate the
objective field, like a lamp. It is manifested as non-bewilderment, like a
guide in a forest. The three should be regarded as the roots of all that is
profitable.
144. (xvi)-(xvii) The tranquillizing of the body is tranquillity of the body.
The tranquillizing of consciousness is tranquillity of consciousness. And
here body means the three [mental] aggregates, feeling, [perception and
formations] (see Dhs. 40). But both tranquillity of that body and of con-
sciousness have, together, the characteristic of quieting disturbance of
that body and of consciousness. Their function is to crush disturbance of
the [mental] body and of consciousness. They are manifested as inactiv-
ity and coolness of the [mental] body and of consciousness. Their proxi-
mate cause is the [mental] body and consciousness. They should be re-
garded as opposed to the defilements of agitation, etc., which cause
unpeacefulness in the [mental] body and in consciousness.
145. (xviii)-(xix) The light (quick) state of the [mental] body is lightness
of the body. The light (quick) state of consciousness is lightness of con-
sciousness. They have the characteristic of quieting heaviness in the
[mental] body and in consciousness. Their function is to crush heaviness
in the [mental] body and in consciousness. They are manifested as non-
sluggishness of the [mental] body and of consciousness. Their proximate
cause is the [mental] body and consciousness. They should be regarded
as opposed to the defilements of stiffness and torpor, which cause heavi-
ness in the [mental] body and in consciousness.
146. (xx)-(xxi) The malleable state of the [mental] body is malleability
of body. The malleable state of consciousness is malleability of con-
sciousness. They have the characteristic of quieting rigidity in the [men-
tal] body and in consciousness. Their function is to crush stiffening in
the [mental] body and in consciousness. They are manifested as non-


resistance. Their proximate cause is the [mental] body and conscious-
ness. They should be regarded as opposed to the defilements of views,
conceit (pride), etc., which cause stiffening of the [mental] body and of
consciousness.
147. (xxii)-(xxiii) The wieldy state of the [mental] body is wieldiness of
body. The wieldy state of consciousness is wieldiness of consciousness.
They have the characteristic of quieting unwieldiness in the [mental]
body and in consciousness. [466] Their function is to crush unwieldiness
in the [mental] body and in consciousness. They are manifested as suc-
cess in making [something] an object of the [mental] body and con-
sciousness. Their proximate cause is the [mental] body and conscious-
ness. As bringing trust in things that should be trusted in and as bringing
susceptibility of application to beneficial acts,.like the refining of gold,
they should be regarded as opposed to the remaining hindrances, etc.,
that cause unwieldiness in the [mental] body and in consciousness.
148. (xxiv)-(xxv) The proficient state of the [mental] body is proficiency
of body. The proficient state of consciousness is proficiency of con-
sciousness. They have the characteristic of healthiness of the [mental]
body and of consciousness. Their function is to crush unhealthiness of
the [mental] body and of consciousness. They are manifested as absence
of disability. Their proximate cause is the [mental] body and conscious-
ness. They should be regarded as opposed to faithlessness, etc., which
cause unhealthiness in the [mental] body and in consciousness.
149. (xxvi)-(xxvii) The straight state of the [mental] body is rectitude of
body. The straight state of consciousness is rectitude of consciousness.
They have the characteristic of uprightness of the [mental] body and of
consciousness. Their function is to crush tortuousness in the [mental]
body and in consciousness. They are manifested as non-crookedness.
Their proximate cause is the [mental] body and consciousness. They
should be regarded as opposed to deceit, fraud, etc., which cause tortu-
ousness in the [mental] body and in consciousness.
65
150. (xxviii) Zeal {desire) is a term for desire to act. So that zeal has the
characteristic of desire to act. Its function is scanning for an object. It is
manifested as need for an object. That same [object] is its proximate
cause. It should be regarded as the extending of the mental hand in the
apprehending of an object.
151. (xxix) The act of resolving66
is resolution. It has the characteristic
of conviction. Its function is not to grope. It is manifested as decisive-
ness. Its proximate cause is a thing to be convinced about. It should be
regarded as like a boundary-post owing to its immovableness with re-
spect to the object.
152. (xxx) It is the maker of what is to be made, it is the maker in the


mind (manamhi karo), thus it is attention (bringing-to~mind—manasi-
kara). It makes the mind different from the previous [life-continuum]
mind, thus it is attention. It has three ways of doing this: as the controller
of the object, as the controller of the cognitive series, and as the control-
ler of impulsions. Herein, the controller of the object is the maker in the
mind, thus it is attention. That has the characteristic of conducting
(sdrana). Its function is to yoke associated states to the object. It is
manifested as confrontation with an object. Its proximate cause is an
object. It should be regarded as the conductor (sdrathi) of associated
states by controlling the object, itself being included in the formations
aggregate. Controller of the cognitive series is a term for five-door ad-
verting (70). Controller of impulsions is a term for mind-door adverting
(71). These last two are not included here.
153. (xxxi) Specific neutrality (tatra-majjhattatd—lit 'neutrality in re-
gard thereto') is neutrality (majjhattata) in regard to those states [of con-
sciousness and consciousness-concomitants arisen in association with it].
It has the characteristic of conveying consciousness and consciousness-
concomitants evenly. Its function is to prevent deficiency and excess,
[467] or its function is to inhibit partiality. It is manifested as neutrality.
It should be regarded as like a conductor (driver) who looks with equa-
nimity on thoroughbreds progressing evenly.
154. (xxxii)-(xxxiii) Compassion and gladness should be understood as
given in the Description of the Divine Abodes (Ch. IX, §§92, 94, 95),
except that those are of the fine-material sphere and have attained to
absorption, while these are of the sense sphere. This is the only differ-
ence. Some, however, want to include among the inconstant both loving-
kindness and equanimity. That cannot be accepted for, as to meaning,
non-hate itself is lovingkindness, and specific neutrality is equanimity.
155. (xxxiv)-(xxxvi) Abstinence from bodily misconduct: the compound
kayaduccaritavirati resolves as kayaduccaritato virati; so also with the
other two. But as regards characteristic, etc., these three have the char-
acteristic of non-transgression in the respective fields of bodily conduct,
etc.; they have the characteristic of not treading there, is what is said.
Their function is to draw back from the fields of bodily misconduct, and
so on. They are manifested as the not doing of these things. Their proxi-
mate causes are the special qualities of faith, conscience, shame, fewness
of wishes, and so on. They should be regarded as the mind's averseness
from evil-doing.

Visuddhimagga - THE AGGREGATES - The feeling & perception aggregate

THE PATH
OF PURIFICATION
(VISUDDHIMAGGA)
BY
BHADANTACARIYA BUDDHAGHOSA
Translated from the Pali
by
BHIKKHU NANAMOLI
FIFTH EDITION
BUDDHIST PUBLICATION SOCIETY
Kandy Sri Lanka


[THE FEELING AGGREGATE / VEDANAKKHANDHA]
125. Now it was said above, * Whatever has the characteristic of being
felt should be understood, all taken together, as the feeling aggregate'
(§81). And here too, what is said to have the characteristic of being felt
is feeling itself, according as it is said, 'It is felt, friend, that is why it is
called feeling' (M.i,293).
126. But though it is singlefold according to its individual essence as the
characteristic of being felt, it is nevertheless threefold as to kind, that is
to say, profitable, unprofitable, and indeterminate. Herein, it should be
understood that when associated with the profitable consciousness de-


scribed in the way beginning *(l)-(8) That of the sense sphere is eight-
fold, being classified according to joy, equanimity, knowledge, and
prompting' (§83), it is profitable;
5
* that associated with unprofitable con-
sciousness is unprofitable', that associated with indeterminate conscious-
ness is indeterminate. [461]
127. It is fivefold according to the analysis of its individual essence into
[bodily] pleasure, [bodily] pain, [mental] joy, [mental] grief, and equa-
nimity.
Herein, pleasure is associated with profitable resultant body-con-
sciousness (38) and pain with unprofitable resultant body-consciousness
(54). Joy is associated with 62 kinds of consciousness, namely, as to
sense sphere, with 4 kinds of profitable (l)-(4), with 4 resultant with
root-cause (42)-(45), with 1 resultant without root-cause (40), with 4
functional with root-cause (73)-(76), with 1 functional without root-cause
(72), and with 4 unprofitable (22)-(25); and as to the fine-material-sphere,
with 4 kinds of profitable (9)-(12), 4 resultant (57)-(60), and 4 functional
(81)-(84), leaving out that of the fifth jhana in each case; but there is
no supramundane without jhana and consequently the [eight] kinds of
supramundane (18)-(21) and (66)-(69) multiplied by the five jhanas
make forty; but leaving out the eight associated with the fifth jhana, it is
associated with the remaining 32 kinds of profitable resultant. Grief is
associated with two kinds of unprofitable (30)-(31). Equanimity is asso-
ciated with the remaining fifty-five kinds of consciousness.
128. Herein, pleasure has the characteristic of experiencing a desirable
tangible datum. Its function is to intensify associated states. It is mani-
fested as bodily enjoyment. Its proximate cause is the body faculty.
Pain has the characteristic of experiencing an undesirable tangible
datum. Its function is to wither associated states. It is manifested as
bodily affliction. Its proximate cause is the body faculty.
Joy has the characteristic of experiencing a desirable object. Its
function is to exploit
55
in one way or another the desirable aspect. It is
manifested as mental enjoyment. Its proximate cause is tranquillity.
Grief has the characteristic of experiencing an undesirable object.
Its function is to exploit in one way or another the undesirable aspect. It
is manifested as mental affliction. Its proximate cause is invariably the
heart-basis.
Equanimity has the characteristic of being felt as neutral. Its func-
tion is not to intensify or wither associated states much. It is manifested
as peacefulness. Its proximate cause is consciousness without happi-
ness.
56
This is the section of the detailed explanation dealing with the feel-
ing aggregate.


[THE PERCEPTION AGGREGATE / SANNAKKHANDHA]
129. Now it was said above, 'Whatever has the characteristic of perceiv-
ing should be understood, all taken together, as the perception aggregate'
(§81). And here too, what is said to have the characteristic of perceiving
is perception itself, according as it is said, 'It perceives, friend, that is
why it is called perception' (M.i,293).
But though it is singlefold according to its individual essence as the
characteristic of perceiving, it is nevertheless threefold as to kind, that is
to say, profitable, unprofitable, and indeterminate. Herein, [462] that
associated with profitable consciousness is profitable, that associated
with unprofitable consciousness is unprofitable, that associated with in-
determinate consciousness is indeterminate. Since there is no conscious-
ness dissociated from perception, perception therefore has the same num-
ber of divisions as consciousness [that is to say, eighty-nine].
130. But though classed in the same way as consciousness, nevertheless,
as to characteristic, etc., it all has just the characteristic of perceiving.
Its function is to make a sign as a condition for perceiving again that
'this is the same', as carpenters, etc., do in the case of timber, and so on.
It is manifested as the action of interpreting by means of the sign as ap-
prehended, like the blind who 'see' an elephant (Ud. 68-69). Its proxi-
mate cause is an objective field in whatever way that appears, like the
perception that arises in fawns that see scarecrows as men.
This is the section of the detailed explanation dealing with the per-
ception aggregate.

Visuddhimagga - THE AGGREGATES - The consciousness aggregate

THE PATH
OF PURIFICATION
(VISUDDHIMAGGA)
BY
BHADANTACARIYA BUDDHAGHOSA
Translated from the Pali
by
BHIKKHU NANAMOLI
FIFTH EDITION
BUDDHIST PUBLICATION SOCIETY
Kandy Sri Lanka


[THE CONSCIOUSNESS AGGREGATE / VINNANAKKHANDHA]
81. Among the remaining aggregates, however, whatever has the char-
acteristic of being felt
34
should be understood, all taken together, as the
feeling aggregate; and whatever has the characteristic of perceiving, all
taken together, as the perception aggregate; and whatever has the charac-
teristic of forming, all taken together, as the formations aggregate; and
whatever has the characteristic of cognizing, all taken together, as the
consciousness aggregate. Herein, since the rest are easy to understand
when the consciousness aggregate has been understood, we shall there-
fore begin with the commentary on the consciousness aggregate.
82. 'Whatever has the characteristic of cognizing should be understood,
all taken together, as the consciousness aggregate' was said above. And
what has the characteristic of cognizing (vijanana)! Consciousness
(vinnana); according as it is said, 'It cognizes, friend, that is why "con-
sciousness" is said* (M.i,292). The words vinnana (consciousness), citta
(mind, consciousness), and mano (mind) are one in meaning.
[THE 89 KINDS OF CONSCIOUSNESS—SEE TABLE II]
That same [consciousness], though one in its individual essence
with the characteristic of cognizing, is threefold according to kind, namely,
(I) profitable, (II) unprofitable, and (III) indeterminate.
35
83. I. Herein, the profitable is fourfold according to plane, namely,
(A) of the sense sphere, (B) of the fine-material sphere, (C) of the imma-
terial sphere, and (D) supramundane.
36
I. A. Herein, (1)-(8) that of the sense sphere is eightfold, being
classified according to joy, equanimity, knowledge, and prompting, that
is to say: (1) when accompanied-by-joy it is either associated-with-knowl-
edge and unprompted, or (2) prompted; or (3) it is dissociated-from-
knowledge and likewise [unprompted, or (4) prompted]; and (5) when
accompanied-by-equanimity it is either associated-with-knowledge and
prompted, or (6) unprompted; or (7) it is dissociated-from-knowledge
[453] and likewise [unprompted, or (8) prompted].
84. (1) When a man is happy on encountering an excellent gift to be
given, or recipient, etc., or some such cause for joy, and by placing right
view foremost that occurs in the way beginning 'There is [merit in]
giving' (M.i,288), he unhesitatingly and unurged by others performs
such merit as giving, etc., then his consciousness is accompanied by joy,


associated with knowledge, and unprompted. (2) But when a man is
happy and content in the way aforesaid, and, while placing right view
foremost, yet he does it hesitantly through lack of free generosity, etc.,
or urged on by others, then his consciousness is of the same kind as the
last but prompted; for in this sense 'prompting' is a term for a prior
effort exerted by himself or, others.
85. (3) But when young children have a natural habit due to seeing the
behaviour of relatives and are joyful on seeing bhikkhus and at once give
them whatever they have in their hands or pay homage, then the third
kind of consciousness arises. (4) But when they behave like this on
being urged by their relatives, 'Give; pay homage', then the fourth kind
of consciousness arises. (5)-(8) But when the consciousnesses are devoid
of joy in these four instances through encountering no excellence in the
gift to be given, or in the recipient, etc., or through want of any such
cause for joy, then the remaining four, which are accompanied by equa-
nimity, arise.
So sense-sphere profitable [consciousness] should be understood as
of eight kinds, being classed according to joy, equanimity, knowledge,
and prompting.
86. I. B. The consciousness of the fine-material sphere is fivefold, being
classed according to association with the jhana factors. That is to say, (9)
the first is associated with applied thought, sustained thought, happiness,
bliss, and concentration, (10) the second leaves out applied thought from
that, (11) the third leaves out sustained thought from that, (12) the fourth
makes happiness fade away from that, (13) the fifth is associated with
equanimity and concentration, bliss having subsided.
87. I. C. That of the immaterial sphere is fourfold by association with
the four immaterial states; for (14) the first is associated with the jhana
of the base consisting of boundless space in the way aforesaid, while
(15)-(17) the second, third, and fourth, are [respectively] associated with
those of the base consisting of boundless consciousness, and so on.
88. I. D. The supramundane is fourfold (18)-(21) by association with
the four paths.
So firstly, profitable consciousness itself is of twenty-one kinds.
[454]
89. II. The unprofitable is one kind according to plane, being only of
the sense sphere. It is of three kinds according to root, as (a) rooted in
greed, (b) rooted in hate, and (c) rooted in delusion.
90. II. (a) Herein, (22)-(29) that rooted in greed is of eight kinds, being
classed according to joy, equanimity, [false] view, and prompting, that is
to say: (22) when accompanied by joy it is either associated-with-[false-]
view and unprompted, or (23) prompted; or (24) it is dissociated-from-


[false-] view and likewise [unprompted or (25) prompted]; and (26)
when accompanied-by-equanimity it is either associated-with- [false-] view
and unprompted, or (27) prompted; or (28) it is dissociated-from-[false-]
view and likewise [unprompted, or (29) prompted].
91. (22) When a man is happy and content in placing wrong view fore-
most of the sort beginning 'There is no danger in sense desires' (M.i,307),
and either enjoys sense desires with consciousness that in its own indi-
vidual essence is eager without being urged, or believes auspicious sights,
etc., have a [real substantial] core, then the first kind of unprofitable con-
sciousness arises; (23) when it is with consciousness that is sluggish and
urged on, then it is the second kind. (24) But when & man is happy and
content only, without placing wrong view foremost, and indulges in
sexual intercourse, or covets others' good fortune, or steals others' goods,
with consciousness that in its own individual essence is eager without
being urged, then it is the third kind. (25) When it is with consciousness
that is sluggish and urged on, then it is the fourth kind. (26)-(29) But
when the consciousnesses are devoid of joy in these four instances through
encountering no excellence in the sense desires, or through want of any
such cause for joy, then the remaining four, which are accompanied by
equanimity, arise.
So that rooted in greed should be understood as of eight kinds, being
classed according to joy, equanimity, [false] view and prompting.
92. n. (b) That rodted in hate is of two kinds: (30)-(31) being accom-
panied-by-griefand associated-with-resentment, it is cither prompted or
unprompted. It should be understood to occur at the times when [con-
sciousness] is either keen [if unprompted] or sluggish [if prompted] in
the killing of living things, and so on.
93. II. (c) That rooted in delusion is of two kinds: (32)-(33) being
accompanied-by-equanimity, it is either associated-with uncertainty or
associated-with-agitation. It should be understood to occur at the time of
indecision or of distraction.
So unprofitable consciousness is of twelve kinds.
94. III The indeterminate is of two kinds: (i) resultant and (ii) func-
tional. Herein, III. i. resultant is of four kinds according to plane; namely,
(A) of the sense sphere, (B) of the fine-material sphere, (C) of the imma-
terial sphere, and (D) supramundane. Herein, III. i. A. that of the sense
sphere is of two kinds, namely, (a) profitable result and (b) unprofitable
result. And III. i. A. (a) the profitable resultant is of two kinds, namely,
(1) without root-cause and (2) with root-cause.
95. m. i. A. (a) i. Herein, that without root-cause is that devoid of
non-greed, etc., as the cause of result. It is of eight kinds as (34) eye-
consciousness, (35)-(38) ear-, nose-, tongue-, and body-consciousness,


(39) mind-element with the function of receiving, (40)-(41) the two mind-
consciousness-elements with the functions of investigating, and so on
[455].
96. Herein, (34) eye-consciousness has the characteristic of being sup-
ported by the eye and cognizing visible data. Its function is to have only
visible data as its object. It is manifested as occupation with visible data.
Its proximate cause is the departure of (70) the functional mind-element
that has visible data as its object.
(35)-(38) Ear-, nose-, tongue-, and body-consciousness [respectively]
have the characteristic of being supported by the ear, etc., and of cogniz-
ing sounds, and so on. Their functions are to have only sounds, etc., as
their [respective] objects. They are manifested as occupation with [re-
spectively] sounds, and so on. Their proximate cause is the departure of
(70) the functional mind-element that has [respectively] sounds, etc., as
its object.
97. (39) [The resultant] mind-element has the characteristic of cogniz-
ing [respectively] visible data, etc., immediately next to (34)-(38) eye-
consciousness, and so on. Its function is to receive visible data, and
so on. It is manifested as the state [of receiving] corresponding to that
[last-mentioned function].
37
Its proximate cause is the departure of eye-
consciousness, and so on.
(40)-(41) Also the twofold resultant mind-consciousness-element
without root-cause with the function of investigating, etc., has as its
characteristic the cognizing of the six kinds of objects. Its function is
that of investigating, and so on. It is manifested as the state [of investi-
gating] corresponding to that [last-mentioned function]. Its proximate
cause is the heart-basis.
98. But it is classed according to its association with joy or with equa-
nimity, and according to its being divisible into that with two positions
and that with five positions [in the cognitive series]. For of these, (40)
one is associated-with-joy because of its presence when entirely desir-
able objects occur, and it has two positions [in the cognitive series]
because it occurs as investigating at the five doors and as registration at
the end of impulsion. (41) The other kind is associated-with-equanimity
because of its presence when desirable-neutral objects occur, and it has
five positions since it occurs as investigation, registration, rebirth-link-
ing, life-continuum, and death.
99. And this eightfold resultant consciousness without root-cause is of
two kinds as well because of having an invariable object and a variable
object. It is of three kinds as classed according to [bodily] pleasure,
[mental] joy, and equanimity. For (34)-(38) the five consciousnesses
have each an invariable object since they occur respectively only with


respect to visible data, and so on. The others (39)-(41) have a variable
object For here (39) the mind-element occurs with respect to the five
beginning with visible data, and (40)-(41) the two mind-consciousness-
elements occur with respect to [all] six. Here, however, body-conscious-
ness is associated with [bodily] pleasure. The mind-consciousness-
element (40) with two positions is associated with [mental] joy; the
other (41) is associated with equanimity.
So firstly, the profitable resultant without root-cause should be
understood as of eight kinds.
100. III i. A. (a) 2. But that with root-cause is (42)-(49) that associated
with non-greed, etc., as the cause of the result. It is of eight kinds
because it is classed according to joy, etc., like the profitable of the sense
sphere (l)-(8). But it does not occur with respect to the six objects
38
through giving, etc., as the profitable does; for it occurs only with
respect to the six objects that are included among limited states,
39
as
rebirth-linking, life-continuum, death, and registration. But the prompted
and unprompted states should be understood here as due to the source it
has come from, and so on.
40
[456] And while there is no difference in
the associated states, the resultant should be understood as passive like
the reflection of a face in a looking-glass while the profitable is active
like the face.
101. III i. A. (b) Unprofitable resultant\ though, is without root-cause
only. It is of seven kinds as (50) eye-consciousness, (51)-(54) ear-,
nose-, tongue-, and body-consciousness, (55) mind-element with the func-
tion of receiving, and (56) mind-consciousness-element with the func-
tion of investigating, etc., and having five positions. It should be under-
stood as to characteristic, etc., in the same way as the profitable resultant
without root-cause (34)-(41).
102. Profitable resultant, though, has desirable or desirable-neutral ob-
jects only, while these have undesirable or undesirable-neutral objects
only. The former are of three kinds, being classed according to equanim-
ity, bodily pleasure, and mental joy, while these are of two kinds, being
classed according to bodily pain and equanimity. For here it is only
body-consciousness that is accompanied by bodily pain; the rest are
accompanied by equanimity. And the equanimity in these is inferior, and
not very sharp as the pain is; while in the former it is superior, and not
very sharp as the pleasure is.
So with these seven kinds of unprofitable resultant and the previous
sixteen kinds of profitable resultant, sense-sphere resultant conscious-
ness is of twenty-three kinds.
103. III. i. B. That of the fine-material sphere, however, is of five kinds
(57)-(61) like the profitable (9)-(13). But the profitable occurs in a cog-


nitive series with the impulsions as an attainment [of jhana], while this
occurs in an existence [in the fine-material sphere] as rebirth-linking,
life-continuum, and death.
104. III. i. C. And as that of the fine-material sphere [was like the profit-
able of that sphere] so that of the immaterial sphere (62)-(65) is of four
kinds like the profitable too (14)-(17). And its occurrence is classed in
the same way as that of the fine-material sphere.
105. III. i. D. The supramundane resultant is of four kinds (66)-(69)
because it is [respectively] the fruitions of the consciousnesses associ-
ated with the four paths (18)-(21). It occurs in two ways, that is to say, as
[fruition in] the cognitive series of the path and as fruition attainment
(see Ch. XXII).
So resultant consciousness in all the four planes is of thirty-six
kinds.
106. III. ii. The functional, however, is of three kinds according to plane:
(A) of the sense sphere, (B) of the fine-material sphere, (C) of the imma-
terial sphere. Herein, III. ii. A., that of the sense sphere, is of two kinds,
namely, (1) without root-cause, and (2) with root-cause.
III ii. A. 1. Herein, that without root-cause is that devoid of non-
greed, etc., as the cause of result. That is of two kinds, being classed as
(70) mind-element, and (71)-(72) mind-consciousness-element.
107. Herein, (70) the mind-element has the characteristics of being the
forerunner of eye-consciousness, etc., and of cognizing visible data, and
so on. Its function it to advert. It is manifested as confrontation of visible
data, and so on. Its proximate cause is the interruption of [the continued
occurrence of consciousness as] life-continuum. It is associated with
equanimity only.
108. But the mind-consciousness-element is of two kinds, namely, shared
by all and not shared by all. [457] Herein, (71) that shared by all is the
functional [mind-consciousness-element] accompanied by equanimity
without root-cause. It has the characteristic of cognizing the six kinds of
objects. Its function is to determine at the five doors and to advert at the
mind door. It is manifested as the states [of determining and adverting]
corresponding to those [last-mentioned two functions]. Its proximate cause
is the departure either of the resultant mind-consciousness-element with-
out root-cause (40)-(41) [in the first case], or of one among the kinds of
life-continuum [in the second]. (72) That not shared by all is the func-
tional [mind-consciousness-element] accompanied by joy without root-
cause. It has the characteristic of cognizing the six kinds of objects. Its
function is to cause smiling41
in Arahants about things that are not sub-
lime. It is manifested as the state corresponding to that [last-mentioned
function]. Its proximate cause is always the heart-basis.


So the sense-sphere functional without root-cause is of three kinds.
109. III ii. A. 2. That, however, with root cause is of eight kinds (73)-
(80), like the profitable (l)-(8), being classed according to joy and so on.
While the profitable arises in trainers and ordinary men only, this arises
in Arahants only. This is the difference here.
So firstly, that of the sense sphere is of eleven kinds.
III ii. B., III. ii. C. That, however, of the fine-material sphere (81)-
(85), and that of the immaterial sphere (86)-(89) are [respectively] of
five kinds and of four kinds like the profitable. But they should be un-
derstood to differ from the profitable in that they arise only in Arahants.
So functional consciousness in the three planes is of twenty kinds in
all.
110. So the 21 kinds of profitable, the 12 kinds of unprofitable, the 36
kinds of resultant, and the 20 kinds of functional, amount in all to 89
kinds of consciousness. And these occur in the fourteen modes of (a)
rebirth-linking, (b) life-continuum, (c) adverting, (d) seeing, (e) hearing,
(f) smelling, (g) tasting, (h) touching, (i) receiving, (j) investigating, (k)
determining, (1) impulsion, (m) registration, and (n) death.
[THE 14 MODES OF OCCURRENCE OF CONSCIOUSNESS]
111. How so? (a) When, through the influence of the eight kinds of
sense-sphere profitable [consciousness] (l)-(8), beings come to be re-
bom among deities and human beings, then the eight kinds of sense-
sphere resultant with root-cause (42)-(49) occur, and also the resultant
mind-consciousness-element without root-cause associated with equa-
nimity (41), which is the weak profitable result with two root-causes in
those who are entering upon the state of eunuchs, etc., among human
beings—thus nine kinds of resultant consciousness in all occur as re-
birth-linking; and they do so making their object whichever among the
kamma, sign of kamma, or sign of destiny has appeared at the time of
dying (see also Ch. XVII, §120).
42
112. When, through the influence of the profitable of the fine-material
sphere (9)-(13) and the immaterial sphere (14)-(17), beings are reborn
[respectively] in the fine-material and immaterial kinds of becoming,
then the nine kinds of fine-material (57)-(61) and immaterial (62)-(65)
resultant occur as rebirth-linking; and they do so making their object
only the sign of kamma that has appeared at the time of dying.
43
113. When, through the influence of the unprofitable (22)-(33), they are
reborn in a state of loss, then the one kind of unprofitable resultant mind-
consciousness-element without root-cause (56) occurs as rebirth-linking;
and it does so making its object whichever among the kamma, sign of
kamma, and sign of destiny has appeared at the time of dying. [458]


This firstly is how the occurrence of nineteen kinds of resultant con-
sciousness should be understood as rebirth-linking.
114. (b) When the rebirth-linking consciousness has ceased, then, fol-
lowing on whatever kind of rebirth-linking it may be, the same kinds,
being the result of that same kamma whatever it may be, occur as life-
continuum consciousness with that same object; and again those same
kinds.
44
And as long as there is no other kind of arising of consciousness
to interrupt the continuity, they also go on occurring endlessly in periods
of dreamless sleep, etc., like the current of a river.
45
This is how the occurrence of those same [nineteen kinds of] con-
sciousness should be understood as life-continuum.
115. (c) With the life-continuum continuity occurring thus, when living
beings' faculties have become capable of apprehending an object, then,
when a visible datum has come into the eye's focus, there is impinging
upon the eye-sensitivity due to the visible datum. Thereupon, owing to
the impact's influence, there comes to be a disturbance in [the continuity
of] the life-continuum.
46
Then, when the life-continuum has ceased, the
functional mind-element (70) arises making that same visible datum its
object, as it were, cutting off the life-continuum and accomplishing the
function of adverting. So too in the case of the ear door and so on.
116. When an object of any one of the six kinds has come into focus in
the mind door, then next to the disturbance of the life-continuum the
functional mind-consciousness-element without root-cause (71) arises ac-
companied by equanimity, as it were, cutting off the life-continuum and
accomplishing the function of adverting.
This is how the occurrence of two kinds of functional consciousness
should be understood as adverting.
117. (d)-(h) Next to adverting,
47
taking the eye door first, eye-conscious-
ness (d) arises accomplishing the function of seeing in the eye door and
having the eye-sensitivity as its physical basis. And [likewise] (e) ear-,
(f) nose-, (g) tongue-, and (h) body-consciousness arise, accomplishing
respectively the functions of hearing, etc., in the ear door and so on.
These comprise the profitable resultant [consciousnesses] (34)-(38)
with respect to desirable and desirable-neutral objective fields, and the
unprofitable resultant (50)-(54) with respect to undesirable and undesir-
able-neutral objective fields.
This is how the occurrence of ten kinds of resultant consciousness
should be understood as seeing, hearing, smelling, tasting, and touching.
118. (i) Because of the words 'Eye-consciousness having arisen and
ceased, next to that there arises consciousness, mind, mentation ... which
is appropriate mind-element' (Vbh. 88), etc., next to eye-consciousness,
etc., arid receiving the same objective fields as they [deal with], mind«


element arises as (39) profitable resultant next to profitable resultant
[eye-consciousness, etc.,] and as (55) unprofitable resultant next to [459]
unprofitable resultant [eye-consciousness, and so on].
This is how the occurrence of two kinds of resultant consciousness
should be understood as receiving.
119. (j) Because of the words * Mind-element having arisen and ceased,
also, next to that there arises consciousness, mind, mentation ... which is
appropriate mind-element' (Vbh. 89),
48
then resultant mind-conscious-
ness-element without root-cause arises investigating the same objective
field as that received by the mind-element. When next to (55) unprofit-
able-resultant mind-element it is (56) unprofitable-resultant, and when
next to (39) profitable-resultant [mind-element] it is either (40) accom-
panied by joy in the case of a desirable object, or (41) accompanied by
equanimity in the case of a desirable-neutral object.
This is how the occurrence of three kinds of resultant consciousness
should be understood as investigating.
120. (k) Next to investigation, (71) functional mind-consciousness-ele-
ment without root-cause arises accompanied by equanimity determining
that same objective field.
This is how the occurrence of one kind of resultant consciousness
should be understood as determining.
121. (1) Next to determining, if the visible datum, etc., as object is vivid,
49
then six or seven impulsions impel with respect to the objective fields as
determined. These are one among (1)-(8) the eight kinds of sense-sphere
profitable, or (22)-(33) the twelve kinds of unprofitable, or (72)-(80) the
nine remaining sense-sphere functional. This, firstly, is the way in the
case of the five doors.
But in the case of the mind door those same [impulsions arise] next
to (71) mind-door adverting.
Beyond [the stage of] change-of-lineage
50
any [of the following 26
kinds of impulsion] that obtains a condition51
impels; that is, any kind
among (9)-(13) the five profitable, and (81)-(85) the five functional, of
the fine-material sphere, and (14)-(17) the four profitable, and (86)-(89)
the four functional of the immaterial sphere, and also (18)-(21) the four
path consciousnesses and (66)-(69) four fruition consciousnesses of the
supramundane.
This is how the occurrence of fifty-five kinds of profitable, unprofit-
able, functional, and resultant consciousness should be understood as im-
pulsion.
122. (m) At the end of the impulsions, if the object is a very vivid one
52
in the five doors, or is clear in the mind door, then in sense-sphere
beings at the end of sense-sphere impulsions resultant consciousness


occurs through any condition it may have obtained such as previous
kamma, impulsion consciousness, etc., with desirable, etc., object.
53
[It
occurs thus] as one among the eight sense-sphere resultant kinds with
root cause (42)-(49) or the three resultant mind-consciousness elements
without root-cause (40), (41), (56), and it [does so] twice or [460] once,
following after the impulsions that have impelled, and with respect to an
object other than the life-continuum's object, like some of the water that
follows a little after a boat going upstream. Though ready to occur with
the life-continuum's object after the impulsions have ended, it neverthe-
less occurs making the impulsions' object its object. Because of that it is
called registration (taddrammana—lit. *having-that-as-its-object').
This is how the occurrence of eleven kinds of resultant conscious-
ness should be understood as registration.
123. (n) At the end of registration the life-continuum resumes its occur-
rence. When the [resumed occurrence of the] life-continuum is again
interrupted, adverting, etc., occur again, and when the conditions obtain,
the conscious continuity repeats its occurrence as adverting, and next to
adverting seeing, etc., according to the law of consciousness, again and
again, until the life-continuum of one becoming is exhausted. For the
last life-continuum consciousness of all in one becoming is called death
(cuti) because of falling (cavanatta) from that [becoming]. So that is of
nineteen kinds too [like rebirth-linking and life-continuum].
This is how the occurrence of nineteen kinds of resultant conscious-
ness should be understood as death.
124. And after death there is rebirth-linking again; and after rebirth-link-
ing, life-continuum. Thus the conscious continuity of beings who hasten
through the kinds of becoming, destiny, station [of consciousness], and
abode [of beings] occurs without break. But when a man attains Ara-
hantship here, it ceases with the cessation of his death consciousness.
This is the section of the detailed explanation dealing with the con-
sciousness aggregate.