hether they are faulty or not and afterwards offers the food of
various excellent tastes to the king, and the king, being lord,
expert, and master, eats whatever he likes, even so the mere tasting
of the food by the cook is like the partial enjoyment of the object
by the remaining states, and as the cook tastes a portion of the
food, so the remaining states enjoy a portion of the object, and
as the king, being lord, expert and master, eats the meal according
to his pleasure so feeling being lord expert, and master, enjoys
the taste of the object and therefore it is said that enjoyment or
experience is its function [Footnote ref 1]."

The special feature of sanna is said to be the recognizing
(_paccabhinna_) by means of a sign (_abhinnanena_). According to
another explanation, a recognition takes place by the inclusion
of the totality (of aspects)--_sabbasa@ngahikavasena_. The work of
volition (_cetana_) is said to be coordination or binding together
(_abhisandahana_). "Volition is exceedingly energetic and makes
a double effort, a double exertion. Hence the Ancients said
'Volition is like the nature of a landowner, a cultivator who taking
fifty-five strong men, went down to the fields to reap. He was
exceedingly energetic and exceedingly strenuous; he doubled his
strength and said "Take your sickles" and so forth, pointed out
the portion to be reaped, offered them drink, food, scent, flowers,
etc., and took an equal share of the work.' The simile should be
thus applied: volition is like the cultivator, the fifty-five moral
states which arise as factors of consciousness are like the fifty-five
strong men; like the time of doubling strength, doubling effort
by the cultivator is the doubled strength, doubled effort of
volition as regards activity in moral and immoral acts [Footnote ref 2]."
It seems that probably the active side operating in sa@nkhara was
separately designated as cetana (volition).

"When one says 'I,' what he does is that he refers either to
all the khandhas combined or any one of them and deludes himself
that that was 'I.' Just as one could not say that the
fragrance of the lotus belonged to the petals, the colour or the
pollen, so one could not say that the rupa was 'I' or that the
vedana was 'I' or any of the other khandhas was 'I.' There is
nowhere to be found in the khandhas 'I am [Footnote ref 3]'."

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[Footnote 1: _Atthasalini_