..续本文上一页s to be understood as the feeling aggregate, perception (sañña) as the perception aggregate, and volition, contact and attention (cetana phasso manasikaro) as the formations aggregate. While it is certainly the case that other states are included in the formations aggregate, still these three are found in all classes of consciousness, even the weakest. That is why the formations aggregate is here pointed out only by means of these three.

　　The four great elements (cattari mahabhutani): this is a designation for the four — earth, water, fire and air. The reason why these are called "great elements," and other determinations concerning them, are all stated in the Visuddhimagga in the Description of the Materiality Aggregate.[54]

　　Derived from the four great elements (catunnan ca mahabhutanam upadaya): derived from (upadaya) = having clung to (upadayitva); "having grasped" is the meaning. Some also say "depending upon" (nissaya). And here the reading is completed by adding the word "existing" (vattamanam). The Pali uses the genitive (in the term for the elements) in the sense of a group. Hence the meaning here should be understood thus: the materiality that exists derived from the group of the four great elements.

　　Thus materiality taken altogether is to be understood as consisting of all the following: the four great elements beginning with the earth element, and the materiality that exists derived from the four great elements, stated in the canonical Abhidhamma to be of twenty-three kinds by analysis into the eye-base, etc.[55]

　　With the arising of consciousness (viññanasamudaya): But here the arising of mentality-materiality should be understood to occur with the arising of consciousness according to the method stated in the Visuddhimagga in the Description of Dependent Arising, as to which consciousness is a condition for which mentality, for which materiality, and for which mentality-materiality (XVII, 186-202). The rest by the method stated.

　　Consciousness

　　58. In the section on consciousness, eye-consciousness (cakkhuviññana) is consciousness in the eye or consciousness born from the eye. So also with ear-, nose-, tongue- and body-consciousness. But with the other one, i.e., mind-consciousness (manoviññana), mind itself is consciousness. This is a designation for the resultant consciousness of the three (mundane) planes of existence except for the two groups of fivefold consciousness.[56]

　　With the arising of formations (sankharasamudaya): But here the arising of consciousness should be understood to occur with the arising of formations according to the method stated in the Visuddhimagga, as to which formation is a condition for which consciousness (XVII, 175-185).

　　Formations

　　62. In the section on formations, a formation (sankhara) has the characteristic of forming (abhisankharanalakkhana). But in the detailed section, the bodily formation (kayasankhara) is a formation that proceeds from the body. This is a designation for the twenty kinds of bodily volition — the eight sense-sphere wholesome and twelve unwholesome — that occur by way of activation in the bodily door.[57] The verbal formation (vacisankhara) is a formation that proceeds from speech. This is a designation for the (same) twenty kinds of verbal volition that occur by way of breaking into speech in the door of speech. The mental formation (cittasankhara) is a formation that proceeds from the mind. This is a designation for the twenty-nine kinds of mental volition — the mundane wholesome and unwholesome — that occur in one sitting alone in thought, and which do not cause activation of the bodily and verbal doors.[58]

　　With the arising of ignorance (avijjasamudaya): But here ignorance should be understood a…

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