B. Description of the Five Aggregates

33. When it was said above “the things classed as aggregates, bases, elements, faculties, truths, dependent origination, etc., are the soil,” the aggregates here are the five aggregates, that is to say, the materiality aggregate, the feeling aggregate, the perception aggregate, the formations aggregate, and the consciousness aggregate.

[The Materiality Aggregate]

34. Herein, all kinds of states whatsoever that have the characteristic of “being molested” (ruppana) by cold, etc., taken all together should be understood as the materiality (rūpa) aggregate.

1. That is of one kind with the characteristic of “being molested.”

2. It is also of two kinds when classed as (a) primary entity (bhūta) and (b) derived [by clinging] (upādāya).

35. Herein (a) primary materiality is of four kinds as the earth element, water element, fire element, and air element. Their characteristic, function, and manifestation have been given under the definition of the four elements (XI.87, 93); but as to the proximate cause, each has the other three as its proximate cause. [444]

36. (b) Derived materiality is of twenty-four kinds as eye, ear, nose, tongue, body, visible datum, sound, odour, flavour;^[1] femininity faculty, masculinity faculty, life faculty, heart-basis; bodily intimation, verbal intimation; space element; lightness of matter, malleability of matter, wieldiness of matter, growth of matter, continuity of matter, ageing of matter, impermanence of matter, and physical nutriment.

37. 1. Herein, the eye’s characteristic is sensitivity of primary elements that is ready for the impact of visible data; or its characteristic is sensitivity of primary elements originated by kamma sourcing from desire to see.^[2] Its function is to pick up [an object]^[3] among visible data. It is manifested as the footing of eyeconsciousness. Its proximate cause is primary elements born of kamma sourcing from desire to see.

38. 2. The ear’s characteristic is sensitivity of primary elements that is ready for the impact of sounds; or its characteristic is sensitivity of primary elements originated by kamma sourcing from desire to hear. Its function is to pick up [an object] among sounds. It is manifested as the footing of ear-consciousness. Its proximate cause is primary elements born of kamma sourcing from desire to hear.

39. 3. The nose’s characteristic is sensitivity of primary elements that is ready for the impact of odours; or its characteristic is sensitivity of primary elements originated by kamma sourcing from desire to smell. Its function is to pick up [an object] among odours. It is manifested as the footing of nose-consciousness. Its proximate cause is primary elements born of kamma sourcing from desire to smell.

40. 4. The tongue’s characteristic is sensitivity of primary elements that is ready for the impact of flavours; or its characteristic is sensitivity of primary elements originated by kamma sourcing from desire to taste. Its function is to pick up [an object] among flavours. It is manifested as the footing of tongue-consciousness. Its proximate cause is primary elements born of kamma sourcing from desire to taste.

41. 5. The body’s characteristic is sensitivity of primary elements that is ready for the impact of tangible data; or its characteristic is sensitivity of primary elements originated by kamma sourcing from desire to touch. Its function is to pick up [an object] among tangible data. It is manifested as the footing of bodyconsciousness. Its proximate cause is primary elements born of kamma sourcing from desire to touch.

42. Some,^[4] however, say that the eye is sensitivity of primary elements that have fire in excess, and that the ear, nose, and tongue are sensitivity of primary elements that have [respectively] air, earth, and water in excess, and that the body is that of all [four equally]. Others say that the eye is sensitivity of those that have fire in excess, and that the ear, nose, tongue, and body are [sensitivity] of those that have [respectively] aperture, air, water, and earth in excess. They should be asked to quote a sutta. They will certainly not find one.

43. But some give as their reason that it is because these [several sensitivities] are [respectively] aided by visible data, etc., as qualities of fire, and so on.^[5] They should be asked, “But who has said that visible data, etc., are qualities of fire and so on? [445] For it is not possible to say of primary elements, which remain always inseparable,^[6] that ‘This is a quality of this one, that is a quality of that one.’”

44. Then they may say: “Just as you assume, from excess of some primary element in such and such material things, the [respective] functions of upholding (sandhāraṇa), etc., for earth, etc., so from finding visibility, etc., [respectively] in a state of excess^[7] in material things that have fire in excess, one may assume that visible data, etc., are [respectively] qualities of these.” They should be told: “We might assume it if there were more odour in cotton, which has earth in excess, than in fermented liquor, which has water in excess, and if the colour of cold water were weaker than the colour of hot water, which has heat in excess.

45. “But since neither of these is a fact, you should therefore give up conjecturing the difference to be in the supporting primary elements. Just as the natures of visible objects, etc., are dissimilar from each other though there is no difference in the primaries that form a single group, so too are eye-sensitivity, etc., though no other cause of their difference exists.”^[8] This is how it should be taken.

17. “‘As qualities of fire, and so on’: [aided] by visible data as the illuminating [quality] of heat, which is called lighting up; by sound [as a quality] of air, by odour [as a quality] of earth, by flavour [as a quality] of the water called spittle—so according to the first theory [that of ‘some’]; and it can be suitably adjusted to accord with the second [that of ‘others’] because they need to be assisted by such and such qualities of primaries what is meant is that they have to be helped in apprehending visible data and so on. This theory holds that the quality is the ability of the eye, etc., to light up [respectively] visible data, etc., only when associated with the reasons that are their accessories consisting of light, etc., and aperture’s state of decisive support for ear-consciousness. Aperture is taken in due order, as are fire, etc., since it is absence of primaries. Or alternatively, when others intend that aperture is a quality of primaries, as visible data, etc., are, then the qualities of primaries are construable in their order thus: [aided] by visible data and light [as a quality] of fire, by sound [as a quality] of aperture called space, by odour [as a quality] of air, by flavour [as a quality] of water, by tangible data [as a quality] of earth” (Vism-mhṭ 445).

But what is it that is not common to them all?²¹ It is the kamma itself that is the reason for their difference. Therefore their difference is due to difference of kamma, not to difference of primary elements; for if there were difference of primary elements, sensitivity itself would not arise, since the Ancients have said: “Sensitivity is of those that are equal, not of those that are unequal.”

46. Now, among these [sensitivities thus] possessed of difference due to difference of kamma, the eye and the ear apprehend non-contiguous objective fields, since consciousness is caused even if the supporting [primaries] of the objective fields do not adhere to the [faculties’] own supporting primaries.^[9] The nose, tongue and body apprehend contiguous objective fields, because consciousness is caused only if their objective fields’ [primaries] adhere to their own supporting [primaries], [that is to say, if the objective fields’ primaries adhere] as support [in the case of odours and flavours], and themselves [directly in the case of tangible data, which are identical with the three primaries excluding water].

47. 1. There is what is called the “eye” in the world. That looks like a blue lotus petal and is surrounded by black eyelashes and varied with dark and light circles. The eye [sensitivity as meant] here is to be found in the place in the middle of the black circle surrounded by the white circle in that [feature of the] eye with its accessories where there appears the image of the bodies of those who stand in front of it. It pervades the eye’s seven layers like oil sprinkled on seven layers of cotton. It is assisted by the four primary elements whose [respective] functions are upholding, cohering, maturing, and moving, as a warrior prince is by four nurses whose functions are holding, bathing, dressing, and fanning. It is consolidated by temperature, consciousness, and nutriment; it is maintained by life; it is fu rnished with colour, odour, flavour, etc. (see Ch. XVIII, §5); it is the size of a mere louse’s head; and it duly serves both as physical basis and as door for eye-consciousness, and the rest [of the consciousness of the cognitive series]. [446]

48. And this is said by the General of the Dhamma:

“The sensitivity with which he sees a visible object
Is small and it is subtle, too, no bigger, than a louse’s head.”(?)

49. 2. The ear [sensitivity] is to be found inside the [feature of the] ear-hole with its accessories in the place that is shaped like a finger-stall and surrounded by fine brown hairs. It is assisted by the elements in the way aforesaid. It is consolidated by temperature, consciousness, and nutriment; it is maintained by life; it is equipped with colour, etc.; and it duly serves both as physical basis and as door for ear-consciousness, and the rest.

50. 3. The nose [sensitivity] is to be found inside the [feature of the] nose-hole with its accessories in the place shaped like a goat’s hoof. It has assistance, consolidation and maintenance in the way aforesaid; and it duly serves both as physical basis and as door for nose-consciousness, and the rest.

51. 4. The tongue [sensitivity] is to be found in the middle of the [feature of the] tongue with its accessories in the place shaped like a lotus petal tip. It has assistance, consolidation and maintenance in the way aforesaid; and it duly serves both as physical basis and as door for tongue-consciousness, and the rest.

52. 5. The body [sensitivity] is to be found everywhere, like a liquid that soaks a layer of cotton, in this physical body where there is matter that is clung to.^[10] It has assistance, consolidation and maintenance in the way aforesaid too; and it duly serves both as physical basis and as door for body-consciousness, and the rest.

53. Like snakes, crocodiles, birds, dogs, and jackals that gravitate to their own respective resorts, that is to say, termite-mounds, water, space, villages, and charnel grounds, so the eye, etc., should be regarded as gravitating to their own respective resorts, that is to say, visible data, and so on (cf. Dhs-a 314).

54. 6. As regards visible data, etc., which come next, a visible datum has the characteristic of impinging on the eye. Its function is to be the objective field of eye-consciousness. It is manifested as the resort of that too. Its proximate cause is the four great primaries. And all the [following] kinds of derived materiality are the same as this. Where there is a difference we shall mention it. This [visible datum] is of various kinds as “blue, yellow” (Dhs §617) and so on.

55. 7. Sound has the characteristic of impinging on the ear. Its function is to be the object of ear-consciousness. It is manifested as the resort of that too. It is of various kinds as “drum sound, tabour sound” (Dhs §621) and so on. [447]

56. 8. Odour has the characteristic of impinging on the nose. Its function is to be the object of nose-consciousness. It is manifested as the resort of that too. It is of various kinds as “root odour, heartwood odour” (Dhs §625) and so on.

57. 9. Flavour has the characteristic of impinging on the tongue. Its function is to be the object of tongue-consciousness. It is manifested as the resort of that too. It is of various kinds as “root flavour, trunk flavour” (Dhs §629) and so on.

58. 10. The femininity faculty has the female sex as its characteristic. Its function is to show that “this is a female.” It is manifested as the reason for the mark, sign, work, and ways of the female (cf. Dhs §633).

11. The masculinity faculty has the male sex as its characteristic. Its function is to show that “this is a male.” It is manifested as the reason for the mark, sign, work, and ways of the male (cf. Dhs §634).

Both these last are coextensive with the whole body, as body-sensitivity is. But it does not follow that they have to be called either “located in the space where body-sensitivity is located” or “located in the space where that is not located.” Like the natures of visible data, etc., these are not confoundable one with the other.^[11]

59. 12. The life faculty has the characteristic of maintaining conascent kinds of matter. Its function is to make them occur. It is manifested in the establishing of their presence. Its proximate cause is primary elements that are to be sustained. And although it has the capacity consisting in the characteristic of maintaining, etc., yet it only maintains conascent kinds of matter at the moment of presence, as water does lotuses and so on. Though states (dhamma) arise due to their own conditions, it maintains them, as a wet-nurse does a prince. And it occurs itself only through its connection with the states that occur, like a pilot; it does not cause occurrence after dissolution, because of its own absence and that of what has to be made to occur. It does not prolong presence at the moment of dissolution because it is itself dissolving, like the flame of a lamp when the wick and the oil are getting used up. But it must not be regarded as destitute of power to maintain, make occur, and make present, because it does accomplish each of these functions at the moment stated (cf. Dhs §635).^[12]

60. 13. The heart-basis has the characteristic of being the (material) support for the mind-element and for the mind-consciousness-element. Its function is to observe them. It is manifested as the carrying of them. It is to be found in dependence on the blood, of the kind described in the treatise on mindfulness of the body (VIII.111), inside the heart. It is assisted by the primaries with their functions of upholding, etc.; it is consolidated by temperature, consciousness, and nutriment; it is maintained by life; and it serves as physical basis for the mind-element and mind-consciousnesselement, and for the states associated with them.^[13]

61. 14. Bodily intimation is the mode (conformation) and the alteration (deformation) in the consciousness-originated air element that causes the occurrence of moving forward, etc., which mode and alteration are a condition for the stiffening, upholding, and moving of the conascent material body. [448] Its function is to display intention. It is manifested as the cause of bodily excitement. Its proximate cause is the consciousness-originated air element. But it is called “bodily intimation” (kāyaviññatti) because it is the cause of the intimating (viññāpana) of intention by means of bodily excitement, and because it is itself intimatable through the body, in other words, through that bodily excitement. Moving forward, etc., should be understood to occur owing to the movement of the [kinds of matter] that are temperature-born, etc., which are interlocked with the consciousness-born kinds moved by that [intimation]^[14] (See Dhs §636).

62. 15. Verbal intimation is the mode (conformation) and the alteration (deformation) in the consciousness-originated earth element that causes that occurrence of speech utterance which mode and alteration are a condition for the knocking together of clung-to matter.^[15] Its function is to display intention. It is manifested as the cause of the voice in speech. Its proximate cause is the consciousness-originated earth element. But it is called “verbal intimation” because it is the cause of the intimating of intention by means of the voice in speech, and because it is itself intimatable through speech, in other words, through that voice in speech. For, just as, on seeing a sign for water consisting of an ox skull, etc., hung up in the forest, it is intimated that “there is water here,” so too, on noticing either the bodily shaking or the voice in speech thus, they intimate.^[16] (See Dhs §637.)

 

63. 16. The space element has the characteristic of delimiting matter. Its function is to display the boundaries of matter. It is manifested as the confines of matter; or it is manifested as untouchedness, as the state of gaps and apertures (cf. Dhs §638). Its proximate cause is the matter delimited. And it is on account of it that one can say of material things delimited that “this is above, below, around, that.”

64. 17. Lightness of matter has the characteristic of non-slowness. Its function is to dispel heaviness of matter. It is manifested as light transformability. Its proximate cause is light matter (cf. Dhs §639).

18. Malleability of matter has the characteristic of non-stiffenedness. Its function is to dispel stiffness of matter. It is manifested as non-opposition to any kind of action. Its proximate cause is malleable matter (cf. Dhs §640).

19. Wieldiness of matter has the characteristic of wieldiness that is favourable to bodily action. Its function is to dispel unwieldiness. It is manifested as nonweakness. Its proximate cause is wieldy matter (cf. Dhs §641).

65. These three, however, are not found apart from each other. Still their difference may be understood as follows. Lightness of matter is alteration of matter such as any light (agile) state in material instances, as in one who is healthy, any non-slowness, any manner of light transformability in them, which is originated by conditions that prevent any disturbance of elements capable of creating sluggishness of matter. Malleability of matter is alteration of matter such as any malleable state in material instances, as in a well-pounded hide, any pliable manner consisting in amenableness to exercise of power over them in all kinds of work without distinction, which [449] is originated by conditions that prevent any disturbance of elements capable of creating stiffness of matter. Wieldiness of matter is alteration of matter such as any wieldy state in material instances, as in well-refined gold, any manner in them consisting in favourableness to the work of the body, which is originated by conditions that prevent any disturbance of elements capable of creating unfavourableness to the work of the body.

66. 20. Growth of matter has the characteristic of setting up. Its function is to make material instances emerge in the first instance. It is manifested as launching; or it is manifested as the completed state. Its proximate cause is grown matter.

21. Continuity of matter has the characteristic of occurrence. Its function is to anchor. It is manifested as non-interruption. Its proximate cause is matter that is to be anchored.

Both of these are terms for matter at its birth; but owing to difference of mode, and according to [different persons’] susceptibility to instruction, the teaching in the summary (uddesa) in the Dhammasaṅgaṇī is given as “growth and continuity” (cf. Dhs §596); but since there is here no difference in meaning, consequently in the description (niddesa) of these words, “the setting up of the sense-bases is the growth of matter” and “the growth of matter is the continuity of matter” is said (Dhs §642, 732, 865).

67. And in the Commentary, after saying, “It is genesis that is called ‘setting up,’ increase that is called ‘growth,’ occurrence that is called ‘continuity,’” this simile is given: “Genesis as setting up is like the time when water comes up in a hole dug in a river bank; increase as growth is like the time when it fills [the hole]; occurrence as continuity is like the time when it overflows.” And at the end of the simile it is said: “So what is stated? Setting up is stated by sense-base; sense-base is stated by setting up.” Consequently, it is the first genesis of material instances that is their setting up; the genesis also of others that are generated in addition to those is growth since it appears in the aspect of increase; the repeated genesis also of others that are generated in addition to those is continuity since it appears in the aspect of anchoring. This is how it should be understood to have been declared thus.

68. 22. Ageing has the characteristic of maturing (ripening) material instances. Its function is to lead on towards [their termination]. It is manifested as the loss of newness without the loss of individual essence, like oldness in paddy. Its proximate cause is matter that is maturing (ripening). This is said with reference to the kind of ageing that is evident through seeing alteration in teeth, etc., as their brokenness, and so on (cf. Dhs §644). But that of immaterial states, which has no such [visible] alteration, is called hidden ageing. And that in earth, water, rocks, the moon, the sun, etc., is called incessant ageing. [450]

69. 23. Impermanence of matter has the characteristic of complete breaking up. Its function is to make material instances subside. It is manifested as destruction and fall (cf. Dhs §645). Its proximate cause is matter that is completely breaking up.

70. 24. Physical nutriment has the characteristic of nutritive essence. Its function is to feed kinds of matter. It is manifested as consolidating. Its proximate cause is a physical basis that must be fed with physical food. It is a term for the nutritive essence by means of which living beings sustain themselves (cf. Dhs §646).

71. These, firstly, are the material instances that have been handed down in the texts.^[17] But in the Commentary, others have been added as follows: matter as power, matter as procreation, matter as birth, matter as sickness; and, in the opinion of some, matter as torpor.^[18]

In the first place, matter as torpor is rejected as non-existent by the words:

Surely thou art a sage enlightened,
There are no hindrances in thee (Sn 541).

As to the rest, matter as sickness is included by ageing and by impermanence; matter as birth by growth and continuity; matter as procreation, by the water element; and matter as power by the air element. So taken separately not even one of these exists: this was the agreement reached.

So this derived matter of twenty-four sorts and the aforesaid matter of the primary elements, which is of four sorts, together amount to twenty-eight sorts, neither more nor less.

72. And all that [matter of twenty-eight sorts] is of one kind as “not-root-cause, root-causeless, dissociated from root-cause, with conditions, mundane, subject to cankers” (Dhs §584), and so on.

It is of two kinds as internal and external, gross and subtle, far and near, produced (nipphanna) and unproduced, sensitive matter and insensitive matter, faculty and non-faculty, clung to and not-clung to, and so on.

73. Herein, the five kinds beginning with the eye are internal because they occur as an integral part of the selfhood (in oneself); the rest are external because they are external to that selfhood (personality). The nine beginning with the eye and the three elements excepting the water element, making twelve kinds in all, are to be taken as gross because of impinging; the rest are subtle because they are the opposite of that. What is subtle is far because it is difficult to penetrate, the other is near because it is easy to penetrate. The eighteen kinds of matter, that is to say, the four elements, the thirteen beginning with the eye, and physical nutriment, are produced because they can be discerned through their own individual essences, having exceeded the [purely conceptual] states of [matter as] delimitation, [matter as] alteration, and [matter as] characteristic (see §77); the rest, being the opposite, are unproduced. The five kinds beginning with the eye are sensitive matter through their being conditions for the apprehension of visible data, etc., because they are, as it were, bright like the surface of a looking glass; the rest are insensitive matter because they are the opposite of that. [451] Sensitive matter itself, together with the three beginning with the femininity faculty, is faculty in the sense of predominance; the rest are not-faculty because they are the opposite of that. What we shall later describe as “kamma-born” (§75 and XX.27) is clung to because that is “clung to,” [that is, acquired] by kamma. The rest are not-clung to because they are the opposite of that.

74. Again, all matter is of three kinds according to the visible (sanidassana) triad, the kamma-born triad, etc. (see Dhs 2). Herein, as regards the gross, a visible datum is visible with impact; the rest are invisible with impact; all the subtle kinds are invisible without impact. So firstly it is of three kinds according to the visible triad.

75. According to the kamma-born triad, etc., however, that born from kamma is kamma-born; that born from a condition other than that is not-kamma-born;that not born from anything is neither-kamma-born-nor-not-kamma-born.

That born from consciousness is consciousness-born;that born from a condition other than consciousness is not-consciousness-born;that not born from anything is neither-consciousness-born-nor-not-consciousness-born.

That born from nutriment is nutriment-born; that born from a condition other than that is not-nutriment-born; that not born from anything is neither-nutriment-born-nor-not-nutriment-born.

That born from temperature is temperature-born; that born from a condition other than that is not-temperature-born; that not born from anything is neither-temperature-born-nor-not-temperature-born.

So it is of three kinds according to the kamma-born triad, and so on.

76. Again, it is of four kinds as seen, etc., as concrete matter, etc., and as the physical basis tetrads, and so on.

Herein, the visible-data base is seen because it is the objective field of seeing. The sound base is heard because it is the objective field of hearing. The three, that is to say, odours, flavours, and tangible data, are sensed (lit. contacted) because they are the objective fields of faculties that take contiguous [objective fields]. The rest are cognized because they are the objective field of consciousness (cognition) only. So firstly it is of four kinds according to the seen, etc., tetrad.^[19]

77. Here, however, “produced matter” is concrete matter; the space-element is delimiting matter; those from “bodily intimation” up to “wieldiness” are matter as alteration; birth, ageing and dissolution are matter as characteristic. So it is of four kinds as concrete matter and so on.

78. Here, however, what is called the materiality of the heart is physical basis, not door (see Dhs-a 82f.); the two intimations are door, not physical basis; sensitive matter is both physical basis and door;the rest are neither physical basis nor door. So it is four kinds according to the physical basis tetrad.

79. Again, it is of five kinds as born of one, born of two, born of three, born of four, and not born of anything.

Herein, what is kamma-born only or consciousness-born only is called born of one. Of these, materiality of the faculties, together with the heart-basis, is kammaborn only; the two intimations are consciousness-born only. But what is born [now] of consciousness and [now] of temperature is called born of two. That is the sound base only.^[20] What is born of temperature, consciousness, and nutriment [452] is called born of three. But that is the three beginning with “lightness” only. What is born from the four beginning with kamma is called born of four. That is all the rest except “matter as characteristic.”

80. But “matter as characteristic” is called not born of anything. Why? Because there is no arising of arising, and the other two are the mere maturing and breakup of what has arisen. Though in the passage, “The visible-data base, the sound base, the odour base, the flavour base, the tangible-data base, the space element, the water element, lightness of matter, malleability of matter, wieldiness of matter, growth of matter, continuity of matter, and physical food—these states are consciousness-originated” (cf. Dhs §667) and so on, a state of birth [that is, growth] being born from somewhere can be understood as allowable since the point of view here is the moment when the conditions that are giving birth to the kinds of materiality are exercising their function.

This, firstly, is the section of the detailed explanation dealing with the materiality aggregate.

[The Consciousness Aggregate]

81. Among the remaining aggregates, however, whatever has the characteristic of being felt^[21] 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 characteristic 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 therefore 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 (vijānana)? Consciousness (viññāṇa);according as it is said, “It cognizes, friend, that is why ‘consciousness’ is said” (M I 292). The words viññāṇa (consciousness), citta (mind, consciousness), and mano (mind) are one in meaning.

Footnotes and references:

[1]:

“Tangible data are omitted from this list because, not being derived matter, they are included in the primaries” (Vism-mhṭ 442). They are described as consisting of three of the four primaries, excluding the water (cohesion) element. “What is the materiality of the great primaries? It is the tangible-data base and the water-element” (Dhs 663). For the whole list see Dhs 596, in which (N.B.) the heart-basis does not appear. See also note 32 and Ch. XV, n. 15.

[2]:

“Here the first-mentioned characteristic of the eye is described according to the kamma that produces a selfhood, and is common to all of it, and this without touching on differentiation is the cause. The second is according to the specialized kamma generated thus, “Let my eye be thus.” This is what they say. But it can be taken that the first-mentioned characteristic is stated as sensitivity’s interest in lighting up its own objective fields, the five senses’ state of sensitivity being taken as a generality; and that the second is stated as the seeing that is due to the particular division of its own cause, the sensitivities’ cause as the state of kamma being taken as a generality or as a unity. The same method applies to the ear and so on.

“Here it may be asked, ‘Is the arising of the faculties of the eye, etc., due to kamma that is one or to kamma that is different?’ Now, the Ancients say, “In both ways.” Herein, firstly, in the case of the arising of an eye, etc., due to kamma that is different there is nothing to be explained since the cause is divided up. But when their arising is due to kamma that is one, how does there come to be differentiation among them? It is due to dividedness in the cause too. For it is craving, in the form of longing for this or that kind of becoming that, itself having specific forms owing to hankering after the sense-bases included in some kind of becoming or other, contrives, acting as decisivesupport, the specific divisions in the kamma that generates such a kind of becoming. As soon as the kamma has acquired the differentiation induced by that [hankering] it generates through effort consisting in appropriate ability a multiple fruit with differentiated individual essences, as though it had itself taken on a multiple form. And the ability here need not be understood as anything other than the able state; for it is simply the effort of producing fruit that is differentiated by the differentiation due to the differentiation in its cause. And the fact of this differentiating effort on the part of kamma that is one being the cause of the multiple faculties will be dealt with below as to logic and texts (note 21). Besides, it is told how one kind of consciousness only is the cause of the generation of the sixteen kinds of resultant consciousness and so on; and in the world it is also found that a single paddy seed is the cause of the generation of the ripe, the unripe, the husked, and the unhusked fruit. But what is the use of logical thinking? For the eye, etc., are the fruit of kamma; and kamma-result is exclusively the province of a Buddha’s knowledge” (Vism-mhṭ 444).

[3]:

Āviñjana—“picking up”: see āvijjhati in PED.

[4]:

“‘Some’ are certain Mahāsaṅghikas; for among these Vasudhamma says this: ‘In the eye fire is in excess; in the ear, air; in the nose, earth; in the tongue, water; in the body all are equal’” (Vism-mhṭ 444).

[5]:

“‘As qualities of fire, and so on’: [aided] by visible data as the illuminating [quality] of heat, which is called lighting up; by sound [as a quality] of air, by odour [as a quality] of earth, by flavour [as a quality] of the water called spittle—so according to the first theory [that of ‘some’]; and it can be suitably adjusted to accord with the second [that of ‘others’] because they need to be assisted by such and such qualities of primaries what is meant is that they have to be helped in apprehending visible data and so on. This theory holds that the quality is the ability of the eye, etc., to light up [respectively] visible data, etc., only when associated with the reasons that are their accessories consisting of light, etc., and aperture’s state of decisive support for ear-consciousness. Aperture is taken in due order, as are fire, etc., since it is absence of primaries. Or alternatively, when others intend that aperture is a quality of primaries, as visible data, etc., are, then the qualities of primaries are construable in their order thus: [aided] by visible data and light [as a quality] of fire, by sound [as a quality] of aperture called space, by odour [as a quality] of air, by flavour [as a quality] of water, by tangible data [as a quality] of earth” (Vism-mhṭ 445).

[6]:

The four primaries are held to be inseparable and not to exist separate from each other; cf. quotation from the “Ancients” in §45. Vism-mhṭ says: “Excess is in capability, not in quantity, otherwise their inseparability would be illogical” (Vism-mhṭ 451).

[7]:

“‘From finding visibility, etc., [respectively] in a state of excess’: from finding them associated with these differences, namely, the bright visible datum in fire, sound audible through its individual essence in air, the odour beginning with surabhi perfume in earth, and the sweet taste in water, thus ‘visible data, etc., are the [respective] qualities of these.’ This is according to the first theory, and he has stated the conclusion (uttara) that follows, beginning with ‘we might assume’ in terms of that. The second is confuted in the same way. Or alternatively, ‘Then they may say,’ etc., can be taken as said emphasizing, in order to confute it, the theory of Kaṇāda, which asserts that the eye, etc., are respectively made by fire, space, earth, water, and air, that have visible data, etc., as their respective qualities” (Vism-mhṭ 445).

[8]:

In the P.T.S. text and Sinhalese Hewavitarne text the word ekakalāpe, “that form a single group,” occurs in this sentence but is not in the Harvard text.

[9]:

“If there is no differentiation according to primaries, what then is the reason for the differentiation of the eye, and so on? Though the kamma that is produced by the longing for a selfhood (individual personality) with five sense-bases is one only, still it should be taken as called ‘not common to them all’ and ‘difference of kamma’ because it is the cause of the differentiation of the eye, and so on. For it is not a condition for the ear through the same particular difference through which it is a condition for the eye, since, if it were, it would then follow that there was no distinction between the faculties. Because of the words, ‘At the moment of rebirth-linking, exalted volition is a condition, as kamma condition, for the kinds of materiality due to kamma performed’ (Paṭṭh) it must be recognized that a single volition is kamma condition for all the kinds of materiality due to kamma performed that come into existence at the moment of rebirth-linking. For if the volition were different, then, when there came to be the arising of the faculties, it would follow that the materiality due to kamma performed was generated by limited and exalted kamma. And rebirth-linking that is one is not generated by a plurality of kinds of kamma. Thus it is established that the arising of the plurality of the faculties is due to a single kamma” (Vism-mhṭ 446).

[10]:

See also §134 and notes 60, 61. The amplification in this paragraph is from Vismmhṭ, which continues: “There is another method: the eye and the ear have non-contiguous objective fields because arising of consciousness is caused while their objective fields are separated by an interval and apart (adhika). Some say that the ear has a contiguous objective field. If it did, then sound born of consciousness would not be the object of ear-consciousness, for there is no arising externally of what is consciousness-originated. And in the texts sound as object is spoken of as being the object of ear-consciousness without making any distinction. Besides, there would be no defining the direction and position of the sound because it would then have to be apprehended in the place occupied by the possessor of the objective field, as happens in the case of an odour. Consequently it remains in the same place where it arose, if it comes into focus in the ear avenue (so the Burmese ed.). Are not the sounds of washermen [beating their washing on stones] heard later by those who stand at a distance? No; because there is a difference in the way of apprehending a sound according to the ways in which it becomes evident to one nearby and to one at a distance. For just as, because of difference in the way of apprehending the sound of words according to the ways in which it becomes evident to one at a distance and to one nearby, there comes to be [respectively] not apprehending, and apprehending of the differences in the syllables, so also, when the sound of washermen (a) becomes [an occurrence] that is evident throughout from beginning to end to one who is nearby, and (b) becomes an occurrence that is evident in compressed form in the end or in the middle to one who is at a distance, it is because there is a difference in the apprehending and definition, which occur later in the cognitive series of earconsciousness, that there comes to be the assumption (abhimāna) ‘Heard faintly is heard later.’ But that sound comes into the ear’s focus at the moment of its own existence and in dependence on the place where it arises (see XIII. 112; Dhs-a 313). If there is absolutely no successive becoming of sound, how does an echo arise? The sound, though it remains at a distance, is a condition for the arising of an echo and for the vibration of vessels, etc., elsewhere as a magnet (ayo-kanta) is for the movement of iron” (Vism-mhṭ 446–47).

[11]:

Upādiṇṇa (also upādiṇṇaka) is pp. of upādiyati (he clings), from which the noun upādāna (clinging) also comes. Upādiṇṇa-(ka-)rūpa (clung-to matter) = kammaja-rūpa (kamma-born matter): see Dhs §653. It is vaguely renderable by “organic or sentient or living matter”; technically, it is matter of the four primaries that is “clung to” (upādiṇṇa) or “derived” (upādāya) by kamma. Generally taken as a purely Abhidhamma term (Dhs 1), it nevertheless occurs in the Suttas at M I 185 in the same sense.

[12]:

Ee reads añnamaññaṃ saṅkaro natthi. Ae omits saṅkaro natthi. The word saṅkara in the sense of “confounding” or “error” is not in PED; see Vism concluding verses, PTS ed., p.711:

“Though these things, that is to say, the ‘mark … of the female,’ etc., arise each due to its own condition consisting in kamma, etc., they mostly only do so as modes in a continuity accompanied by the femininity faculty. And so ‘it is manifested as the reason for the mark,’ etc., is said making the femininity faculty their cause.

“As regards the ‘mark of the female,’ etc., too, its ‘facultiness’ is stated as predominance, in other words, as a state of cause, because the conditions for the modal matter (ākāra-rūpa) consisting of the mark of the female, etc., in a continuity accompanied by faculties do not arise otherwise, and because these kinds of materiality are a condition for apprehending the female. But because the femininity faculty does not generate even the material instances in its own group or maintain or consolidate them, and because it does not so act for the material instances of other groups, it is therefore not called in the text faculty, presence, and non-disappearance conditions, as the life faculty is for the material instances of its group, and as nutriment is for the material instances in succeeding groups. And it is because the mark, etc., are dependent on other conditions that wherever they have predominance its shape is encountered, even in dead and sculptured matter that resembles it. And so too with the masculinity faculty.

“And since these two do not occur together in a single continuity, because of the words, ‘Does the masculinity faculty arise in one in whom the femininity faculty arises?—No’ (Yamaka), etc., therefore even in a hermaphrodite there is only one of them at a given moment (see also Dhs-a 323)” (Vism-mhṭ 448).

[13]:

25. “Since the life faculty is itself entirely kamma-born it is established, by taking them as conascent, that the things to be protected by it are kamma-born too; this is why there is no inclusion of the term ‘kamma-born.’ It maintains as if it were its own that kamma-born matter by being the cause of its occurrence even though only lasting for a moment; that is why it has the characteristic of maintaining conascent kinds of matter. For kamma alone is not competent to be the cause of kamma-born things” presence, as nutriment, etc., are of the nutriment-born. Why? Because it is no longer existent at that moment.

“‘Because it does accomplish each of those functions’: it does so because it is a condition for distinguishing what is living. For it is the life faculty that distinguishes matter that is bound up with faculties from dead matter, and kamma-born matter and what is bound up with that from matter that is temperature originated, and so on.

“And the life faculty must be regarded as the reason not only for presence during a moment but also for non-interruption of connection; otherwise death as the termination of a life span would be illogical” (Vism-mhṭ 448).

[14]:

“‘The heart-basis … the support for the mind-element and for the mindconsciousness-element’: how is that to be known?

1. From scriptures and
2. from logical reasoning.

“The scripture is this: ‘The materiality dependent on which the mind-element and mind-consciousness-element occur is a condition, as a support condition, for the mind-element and the mind-consciousness-element and what is associated therewith’ (Paṭṭh I. 4). If that is so, why is it not mentioned in the Rūpakaṇḍa of the Dhammasaṅgaṇi? (Dhs §583ff.). Its not being mentioned there is for another reason. What is that? Non-inconsistency of the teaching. For while eye consciousness, etc., have the eye, etc., as their respective supports absolutely, mind-consciousness does not in the same way have the heart-basis as its support absolutely. And the teaching in the physical-basis dyad (vatthu-duka) is given by way of the material support thus, ‘There is matter that is the physical basis of eye-consciousness, there is matter that is not the physical basis of eye-consciousness’ (Dhs §585) and so on; and if the dyads were stated by way of what had the heart-basis absolutely as its support thus, ‘There is matter that is the physical basis of mind-consciousness’ and so on, then the object dyads (ārammaṇa-duka) do not fall into line: for one cannot say: ‘There is matter that is the object of mind-consciousness, there is matter that is not the object of mindconsciousness.’ So the physical-basis dyads and object dyads being thus made inconsistent, the teaching would lack unity, and the Master’s wish was to give the teaching here in a form that has unity. That is why the heart-basis is not mentioned, not because it is unapprehendable.

“(ii) But the logical reasoning should be understood in this way. In the five constituent becoming, [that is, in the sense sphere and fine-material sphere,] these two elements have as their support produced (nipphanna) derived matter. Herein, since the visibledata base, etc., and nutritive essence, are found to occur apart from what is bound up with faculties, to make them the support would be illogical. And since these two elements are found in a continuity that is devoid of the femininity and masculinity faculties [i.e. in the Brahmā-world], to make them the support would be illogical too. And in the case of the life faculty that would have to have another function, so to make it the support would be illogical too. So it is the heart-basis that remains to be recognized as their support. For it is possible to say that these two elements have as their support produced derived matter, since existence is bound up with matter in the five-constituent becoming. Whatever has its existence bound up with matter is found to have as its support produced derived matter, as the eye-consciousness-element does. And the distinction ‘in the five-constituent becoming’ is made on account of the mindconsciousness-element;in the four-constituent becoming, [that is, the immaterial sphere,] there is no mind-element. Does there not follow contradiction of the middle term (hetu) because of establishing faculties as their support? No; because that is disproved by what is seen. For these two elements are not, as in the case of eyeconsciousness, controlled by the slackness and keenness, etc., of their physical basis; and accordingly it is not said in the texts that they have the faculties as their condition. Hence their having faculties as their support, in other words, their being controlled by them, is disproved.

“Granted that these two elements have as their support the derived matter consisting of the heart-basis, how is it to be known that it is kamma-originated, has an invariable function, and is to be found located in the heart? It may be said to be kamma-originated because, like the eye, it is the materiality of a physical basis; and because of that it has an invariable function; because it is the materiality of a physical basis and because it is a support for consciousness, is the meaning. It is known that its location is there because of the heart’s exhaustion (khijjana) in one who thinks of anything, bringing it to mind intently and directing his whole mind to it” (Vism-mhṭ 449–50).

The word hadaya (heart), used in a purely mental and not physical sense, occurs in the definitions of the mind-element and mind-consciousness-element in the Vibhaṅga (Vibh 88–89). The brain (matthaluṅga), which seems to have been first added as the 32nd part of the body in the Paṭisambhidā (Paṭis I 7), was ignored, and the Visuddhimagga is hard put to it to find a use for it. The Piṭakas (e.g. Paṭṭh 1,4 quoted above) connect the mind with the matter of the body without specifying.

[15]:

“It is the mode and the alteration of what? Of consciousness-originated primary elements that have the air-element in excess of capability. What is that capability? It is the state of being consciousness-born and the state of being derived matter. Or alternatively, it can be taken as the mode alteration of the air element. If that is so, then intimation is illogical as derived matter, for there is no derived matter with a single primary as its support, since ‘matter derived from the four great primaries’ (M I 53) is said. That is not wrong. Alteration of one of the four is that of all four, as with wealth shared among four. And excess of air element in a material group (kalāpa) does not contradict the words ‘of the air element’; and excess is in capability, not in quantity, otherwise their inseparability would be illogical. According to some it is that of the air element only. In their opinion the state of derived matter is inapplicable (durupapāda) to intimation, since the alteration of one is not that of all. But this [air element] is apprehended by mind-door impulsion that is next to the non-intimating [apprehension] that is next to the apprehension of the appearance of motion in the movement of the hands, and so on. There is a certain kind of alteration that is separate from the appearance of motion. And the apprehension of the former is next to the apprehension of the latter. How is that to be known? By the apprehension of intention. For no apprehension of intention such as, ‘He is getting this done, it seems’ is met with in the case of trees’ movements, etc., which are devoid of intention. But it is met with in the case of hand movements and so on. Therefore there is a certain kind of alteration that is separate from the appearance of motion, and it is known as the ‘intimator of the intention.’ Also it is known by inference that the apprehension of the alteration is next to the apprehension of the appearance thus:

The intimator intimates the meaning to be intimated only when it is apprehended as a cause, not merely as present. For they say accordingly:

Sounds that have entered no objective field
Do not awaken any kind of meaning;
And also beings merely recognized
As such communicate no meanings either.

“If just the apprehension of the alteration is the reason for the apprehension of the intention, why is there no apprehension of intention in unapprehended communication (saṅketa)ī It is not only just the apprehension of the alteration that is the reason for the apprehension of the intention; but rather it should be taken that the apprehension of the previously-established connection is the decisive support for this. The stiffening, upholding, and movement are due to the air-element associated with the alteration belonging to the intimation, is what is said. What, is it all the air-element that does all those things? It is not like that. For it is the air element given rise to by the seventh impulsion that, by acquiring as its reinforcing conditions the air elements given rise to by the preceding impulsions, moves consciousness-originated matter by acting as cause for its successive arisings in adjacent locations, (desantaruppatti—cf. Ch. VIII, n. 54) not the others. The others, however, help it by doing the stiffening and upholding, the successive arising in adjacent locations being itself the movement. So the instrumentality should be taken as attributed when there is the sign [of movement]; otherwise there would not be uninterestedness and momentariness of dhammas. And here the cart to be drawn by seven yokes is given as simile in the Commentary. But when consciousness-born matter moves, the kinds of matter born of temperature, kamma, and nutriment move too because they are bound up with it, like a piece of dry cow-dung thrown into a river’s current.

“Since it has been said that the apprehension of intimation is next to the apprehension of the appearance of motion, how then, is the air element itself as the maker of the movement accompanied by the alteration consisting in the intimation? It is not like that. It is the air elements given rise to by the first impulsion, etc., and which are unable to cause movement in that way and perform only the stiffening and upholding, that should be taken as only accompanied by the alteration belonging to intimation. For it is the alteration coexistent with the intention that is the intimation, because of giving rise to alteration in whatever direction it wishes to cause the occurrence of moving forward and so on. Taking it in this way, it is perfectly logical to say that the origination of intimation belongs to mind-door adverting. Since the intention possessed of the aforesaid alteration is intimated through the apprehension of that alteration, it is said that ‘Its function is to display intention.’ The air element being the cause of the motion of the bodily intimation, is figuratively said, as a state of alteration, to be ‘manifested as the cause of bodily motion.’ ‘Its proximate cause is the consciousness-originated air-element’ is said since the air element’s excessive function is the cause of intimating intention by movement of the body” (Vism-mhṭ 450–52). Cf. Dhs-a 83f.

[16]:

Vacībheda—”speech utterance” is not in PED, which does not give this use of bheda. Vism-mhṭ (p. 452) explains: “The function (—‘knocking together’) of the vocal apparatus (—‘clung-to matter’).”

[17]:

“The question, ‘It is the mode and the alteration of what?,’ should be handled in the same way as for bodily intimation, with this difference: for ‘next to the apprehension of the appearance of movement’ substitute ‘next to the hearing of an audible sound.’ And here, because of the absence of stiffening, etc., the argument beginning, ‘For it is the air element given rise to by the seventh impulsion’ does not apply; for the sound arises together with the knocking together, and the knocking together only applies in the case of the first impulsion, and so on. The knocking together is the arising of groups of primaries (bhūta-kalāpa) in proximity to each other due to conditions. The movement is the progression of the successive arising in adjacent locations. This is the difference. The earth element’s knocking together is parallel to the air element’s moving as regards function” (Vism-mhṭ 452).

[18]:

In actual fact the heart-basis is not in the Piṭakas as such.

[19]:

“‘Some’ are the inmates of the Abhayagiri Monastery at Anurādhapura” (Vismmhṭ 455). A long discussion on this follows in Vism-mhṭ, not given here.

[20]:

“‘Sensed (muta)’ means apprehendable by sensing (mutvā), by reaching; hence he said ‘because they are the objective fields of faculties that take contiguous [objective fields]’ (cf. §46). But what is it that is called a tangible datum? It is the three elements, earth, heat, and air. But why is the water element not included here? Is not cold apprehended by touching; and that is the water element? Certainly it is apprehended but it is not the water element. What is it then? It is just the fire element. For there is the sensation (buddhi) of cold when heat is sluggish. There is no quality that is called cold; there is only the assumption (abhimāna) of coldness due to the sluggishness of the state of heat. How is that to be known? Because of the unreliability of the sensation of cold, like ‘beyond and not beyond.’ For in hot weather, while those who stand in the sun and go into the shade have the sensation of cold, yet those who go to the same place from an underground cave have the sensation of heat. And if coldness were the water element it would be found in a single group (kalāpa) along with heat; but it is not so found. That is why it may be known that coldness is not the water element. And that is conclusive (uttara) for those who agree to the inseparable existence of the primary elements; and it is conclusive too even for those who do not agree because it is disproved by associate existence through seeing the functions of the four primaries in a single group. It is conclusive too for those who say that coldness is the characteristic of the air element; for if coldness were the air element, coldness would be found in a single group along with heat, and it is not so found. That is why it may be known that coldness is not the air element either. But those who hold the opinion that fluidity (dravatā) is the water element and that that is apprehended by touching should be told: ‘That fluidity touched is merely the venerable ones’ assumption as is the case with shape.’

For this is said by the Ancients:

‘Three elements coexisting with fluidity
Together form what constitutes a tangible;
That “I succeed in touching this fluidity”
Is a common misconception in the world.
And as a man who touches elements,
And apprehends a shape then with his mind,
Fancies “I really have been touching shape,”
So too fluidity is recognized’” (Vism-mhṭ 459).

[21]:

“‘The sound base only’: here some say, ‘The consciousness-born is always intimative (saviññattika).’ The Ancients say, ‘There is sound due to the intervention (vipphāra) of applied thought that does not intimate.’ While depending on the word of the Great Commentary that puts it thus, ‘Intimatable (cognizable) through the ear by means of the sound due to applied thought’s intervention,’ still there is also need of the arising of consciousness-originated sound without intimation (cognition) for because of the words, ‘For the intimation (cognition) is not due to intimating speech’ (?), it arises together with sound not intimatable (cognizable) through the ear. That being so, there would have to be a consciousness-born sound-ennead. And that theory is rejected by Saṅghakaras who imagine that it is self-contradictory to say that there is sound not intimatable (cognizable) through the ear. Others, however, do not reject the Great Commentary’s statement and they comment on its intention. How? [They say that] the non-intimation (non-cognition) through the ear of the sound activated due to applied thought’s intervention is stated in the Suttas with this intention, ‘He tells by hearing with the divine ear the subtle sound that is conascent with the intimation, originated by applied thought, and consisting in movement of the tongue and palate, and so on’ (cf. A I 171), and that in the Paṭṭhāna (Paṭṭh 1, 7) the state of object condition for ear-consciousness is stated with reference to gross sound” (Vism-mhṭ 460).