C. Classification of the Aggregates

185. The foregoing section, firstly, is that of the detailed explanation of the aggregates according to the Abhidhamma-Bhājaniya [of the Vibhaṅga]. But the aggregates have been given in detail by the Blessed One [in the Suttanta-Bhājaniya] in this way: “Any materiality whatever, whether past, future or present, internal or external, gross or subtle, inferior or superior, far or near: all that together in the mass and in the gross is called the materiality aggregate. Any feeling whatever … Any perception whatever … 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” (Vibh 1–9; cf. M III 17).

[Materiality]

186. Herein, the word whatever includes without exception. Materiality prevents over-generalization. Thus materiality is comprised without exception by the two expressions. Then he undertakes its exposition as past, 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.^[1]

187. Herein, (a) firstly, according to extent: in the case of a single becoming of one [living being], previous to rebirth-linking is past, subsequent to death is future, between these two is present.

188. (b) According to continuity: that [materiality] which has like or single origination^[2] 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 according as it supports those which have their origination through temperature, nutriment, and consciousness.

189. (c) According to period: any period among those such as one minute, 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 subsequent to that it is past.^[3]

191. Furthermore, that whose functions of cause and condition^[4] have elapsed is past. That whose function of cause is finished and whose function of condition is unfinished is present. That which has not attained 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 absolutely 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 own^[5] 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 Sudassin deities is inferior to the materiality of the Akaniṭṭha (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.^[6]

194. (x)–(xi) Far and near: this is also as already described (§73). Besides, 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 collection by understanding its oneness, in other words, its characteristic of being molested (ruppana), it comes to be called the materiality (rūpa) aggregate. This is the meaning here.

196. By this, too, it is shown that the materiality aggregate is all materiality, 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 present state of feeling should be understood according to continuity and according 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 association with an objective field of one kind,^[7] is present. Before that is past. Subsequent is future.

According to moment, etc.: that feeling included in the trio of moments, which is in between the past time and the future time, and which is performing its own function, is present. Before that is past. Subsequent 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 understood (a) according to kind, (b) individual essence, (c) person, and (d) the mundane and supramundane, as stated in the Vibhaṅga in the way beginning “Unprofitable feeling is gross, profitable and indeterminate feeling is subtle, [profitable and unprofitable feeling is gross, indeterminate feeling is subtle]” (Vibh 3), and so on.

199. (a) According to kind, firstly: unprofitable feeling is a state of disquiet, 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 because it is accompanied by result, because of the burning of the defilements, 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 unprofitable 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 compared with the others because it is without enjoyment, it involves intervention, causes disturbance, creates anxiety, and is overpowering. The other two are subtle compared with the painful because they are satisfying, 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] according 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” (Vibh 3). And like painful feeling, 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 according to kind is subtle compared with the profitable and the unprofitable,” 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” (Vibh 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 finematerial 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 jhāna, [while it is subtle in the second jhāna. That also of the second jhāna is gross] … of the fifth jhāna is subtle. And that of the immaterial sphere associated with the base consisting of boundless space is gross … [476] that associated with the base consisting of neither-perception-nor-non-perception is subtle only. And the supramundane associated with the stream-entry path is gross … that associated with the Arahant path is subtle only. The same method applies also to resultant 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 Paranimmitavasavatti 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 inferior-superior classification, and what is subtle superior.

209. [(x)–(xi) The word far is explained in the Vibhaṅga in the way beginning “The unprofitable is far from the profitable and indeterminate” (Vibh 4) and the word near in the way beginning “Unprofitable feeling is near to unprofitable feeling” (Vibh 4). Therefore, unprofitable feeling is far from the profitable and the indeterminate because of dissimilarity, unconnectedness, and nonresemblance. The profitable and the indeterminate are likewise far from the unprofitable. And so in all instances. But unprofitable feeling is near to unprofitable feeling because of similarity 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.

Footnotes and references:

[1]:

“Here when the time is delimited by death and rebirth-linking the term ‘extent’ is applicable. It is made known through the Suttas in the way beginning ‘Was I in the past?’ (M I 8); for the past state is likewise mentioned as ‘extent’ in the Bhaddekaratta Sutta too in the way beginning, ‘He does not follow what is past (the past extent)’ (M III 1 88). But when it is delimited in the ultimate sense as in the Addhāniruttipatha Sutta thus, ‘Bhikkhus, there are three extents, the past extent, the future extent, and the present extent’ (It 53), then it is appropriate as delimited by moment. Herein, the existingness of the present is stated thus, ‘Bhikkhus, of matter that is born … manifested, it is said that: “It exists”’ (S IV 72), and pastness and futureness are respectively called before and after that” (Vism-mhṭ 496).

[2]:

“Cold temperature is like with cold, and hot with hot. But that temperature which falls on the body, whether hot or cold, and occurs as a continuity in one mode, being neither less nor more, is called ‘single temperature.’ The word ‘single’ is used because of the plurality of ‘like’ temperature. So too with nutriment. ‘In one cognitive series, in one impulsion’ refers respectively to five-door and mind-door consciousness. The explanations of continuity and period are given in the Commentaries for the purpose of helping the practice of insight” (Vism-mhṭ 496).

[3]:

In these two paragraphs “past” and “future” refer not to time, as in the other paragraphs, but to the materiality.

[4]:

“‘Cause’ (hetu) is what gives birth (janaka); ‘condition’ (paccaya) is what consolidates (upatthambhaka). Their respective functions are arousing and consolidating. Just as the seed’s function is to arouse the sprout and that of the earth, etc., is to consolidate it, and just as kamma’s function is to arouse result as matter that is due to kamma performed, and that of nutriment is to consolidate it, so the function of those [conditions] that give birth to each material group and each thought-arising and serve as kamma and proximity-conditions, etc., for them, and the function of those that consolidate them and serve as conascence, prenascence, and postnascence conditions for them may be construed accordingly as appropriate.

“Because there is similarity and dissimilarity in temperature, etc., in the way stated, the pastness, etc., of material instances originated by it are stated according to continuity. But there is no such similarity and dissimilarity in the kamma that gives birth to a single becoming, so instead of stating according to continuity the pastness, etc., of material instances originated by that, it is stated according to what consolidates. However, when there comes to be reversal of sex, then the male sex disappears owing to powerful unprofitable kamma, and the female sex appears owing to weak profitable kamma; and the female sex disappears owing to weak unprofitable kamma, while the male sex appears owing to powerful profitable kamma (see Dhs-a 321). So there is in fact dissimilarity in what is originated by kamma and consequent dissimilarity in what is past, etc., in accordance with the continuity of these as well. But it is not included because it does not happen always” (Vism-mhṭ 497).

[5]:

Niyakajjhatta—“internally in the sense of one’s own”: four kinds of ajjhatta (internal, lit. “belonging to oneself”) are mentioned in the commentaries and sub-commentaries (see Dhs-a 46): gocarajjhatta—internally as range or resort (M-a IV 161; II 90, 292), ajjhattajjhata—internally as such (Vism-mhṭ 152), niyakajjhatta—internally in the sense of one’s own (IV.141, IX.114, this ref.; M-a IV 161), visayajjhatta—internally as objective field (M-a IV 160).

[6]:

Profitable result is superior because it produces a desirable object (see Vismmhṭ 498). This question is treated at length at Vibh-a 9f.

[7]:

“The feeling that accompanies the faith, etc., occurring in one who sees an image of the Buddha or who hears the Dhamma, even for a whole day, is ‘present’” (Vismmhṭ 499).