English
it is a basis for body-contact, it is not a basis for body-contact. That form which is internal, it is not an object for eye-contact. That form which is external, it is an object for eye-contact, it is not an object for eye-contact. That form which is internal, it is not an object for feeling born of eye-contact, for perception, for volition, for eye-consciousness. That form which is external, it is an object for eye-consciousness, it is not an object for eye-consciousness. That form which is internal, it is not an object for ear-contact, for nose-contact, for tongue-contact, for body-contact. That form which is external, it is an object for body-contact, it is not an object for body-contact. That form which is internal, it is not an object for feeling born of body-contact, for perception, for volition, for body-consciousness. That form which is external, it is an object for body-consciousness, it is not an object for body-consciousness. That form which is external, it is not the eye-sphere. That form which is internal, it is the eye-sphere, it is not the eye-sphere. That form which is external, it is not the ear-sphere, not the nose-sphere, not the tongue-sphere. not eye-sphere... not ear-sphere... not nose-sphere... not tongue-sphere... not body-sphere. That form which is internal, that is body-sphere, is not body-sphere. That form which is internal, that is not visible-form-sphere. That form which is external, that is visible-form-sphere, is not visible-form-sphere. That form which is internal, that is not sound-sphere... not smell-sphere... not taste-sphere... not touch-sphere. That form which is external, that is touch-sphere, is not touch-sphere. That form which is external, that is not eye-element. That form which is internal, that is eye-element, is not eye-element. That form which is external, that is not ear-element... not nose-element... not tongue-element... not body-element. That form which is internal, that is body-element, is not body-element. That form which is internal, that is not visible-form-element. That form which is external, that is visible-form-element, is not visible-form-element. That form which is internal, that is not sound-element... not smell-element... not taste-element... not touch-element. That form which is external, that is touch-element, is not touch-element. That form which is external, that is not eye-faculty. That form which is internal, that is eye-faculty, is not eye-faculty. That form which is external, that is not ear-faculty... not nose-faculty... not tongue-faculty... not body-faculty. That form which is internal, that is body-faculty, is not body-faculty. That form which is internal, that is not female-faculty. That form which is external, that is female-faculty, is not female-faculty. That form which is internal, that is not male-faculty. That form which is external, that is male-faculty, is not male-faculty. That form which is internal, that is not life-faculty. That form which is external, that is life-faculty, Faculty, is not life faculty. That rūpa which is internal, that is not bodily intimation. That rūpa which is external, that is bodily intimation, is not bodily intimation. That rūpa which is internal, that is not verbal intimation. That rūpa which is external, that is verbal intimation, is not verbal intimation. That rūpa which is internal, that is not space element. That rūpa which is external, that is space element, is not space element. That rūpa which is internal, that is not water element. That rūpa which is external, that is water element, is not water element. That rūpa which is internal, that is not lightness of rūpa. That rūpa which is external, that is lightness of rūpa, is not lightness of rūpa. That rūpa which is internal, that is not pliancy of rūpa. That rūpa which is external, that is pliancy of rūpa, is not pliancy of rūpa. That rūpa which is internal, that is not adaptability of rūpa. That rūpa which is external, that is adaptability of rūpa, is not adaptability of rūpa. That rūpa which is internal, that is not growth of rūpa. That rūpa which is external, that is growth of rūpa, is not growth of rūpa. That rūpa which is internal, that is not continuity of rūpa. That rūpa which is external, that is continuity of rūpa, is not continuity of rūpa. That rūpa which is internal, that is not decay of rūpa. That rūpa which is external, that is decay of rūpa, is not decay of rūpa. That rūpa which is internal, that is not impermanence of rūpa. That rūpa which is external, that is impermanence of rūpa, is not impermanence of rūpa. That rūpa which is internal, that is not edible food. That rūpa which is external, that is edible food, is not edible food. Thus is the classification of rūpa in three ways. The Triad. The Tetrad. The classification of rūpa in four ways – 5 Whatever form is clung to, some of it is clung-to, some of it is not-clung-to. Whatever form is not clung to, some of it is clung-to, some of it is not-clung-to. Whatever form is clung to, some of it is clung-to and clingable, some of it is not-clung-to and not clingable. Whatever form is not clung to, some of it is clung-to and clingable, some of it is not-clung-to and not clingable. Whatever form is clung to, some of it is with impact, some of it is without impact. Whatever form is not clung to, some of it is with impact, some of it is without impact. Whatever form is clung to, some of it is gross, some of it is subtle. Whatever form is not clung to, some of it is gross, some of it is subtle. Whatever form is clung to, some of it is far, some of it is near. Whatever form is not clung to, some of it is far, some of it is near. Whatever form is clung-to, some of it is visible, some of it is invisible. Whatever form is not-clung-to, some of it is visible, some of it is invisible. Whatever form is clung-to, some of it is with impact, some of it is without impact. Whatever form is not-clung-to, some of it is with impact, some of it is without impact. Whatever form is clung-to, some of it is a great element, some of it is not a great element. Whatever form is not-clung-to, some of it is a great element, some of it is not a great element. Whatever form is clung-to, some of it is gross, some of it is subtle. Whatever form is not-clung-to, some of it is gross, some of it is subtle. Whatever form is clung-to, some of it is far, some of it is near. Whatever form is not-clung-to, some of it is far, some of it is near. Whatever form is clung-to and clingable, some of it is visible, some of it is invisible. Whatever form is not-clung-to and not clingable, some of it is visible, some of it is invisible. Whatever form is clung-to and clingable, some of it is with impact, some of it is without impact. Whatever form is not-clung-to and not clingable, some of it is with impact, some of it is without impact. Whatever form is grasped and graspable, that is a great element, that is not a great element. Whatever form is not grasped and not graspable, that is a great element, that is not a great element. Whatever form is grasped and graspable, that is gross, that is subtle. Whatever form is not grasped and not graspable, that is gross, that is subtle. Whatever form is grasped and graspable, that is far, that is near. Whatever form is not grasped and not graspable, that is far, that is near. Whatever form is with impact, that is a faculty, that is not a faculty. Whatever form is without impact, that is a faculty, that is not a faculty. Whatever form is with impact, that is a great element, that is not a great element. Whatever form is without impact, that is a great element, that is not a great element. Whatever form is a faculty, that is gross, that is subtle. Whatever form is not a faculty, that is gross, that is subtle. Whatever form is a faculty, that is far, that is near. Whatever form is not a faculty, that is far, that is near. Whatever form is a great element, that is gross, that is subtle. Whatever form is not a great element, that is gross, that is subtle. Whatever form is a great element, that is far, that is near. Whatever form is not a great element, that is far, that is near. Form is seen, heard, sensed, cognized. Thus is the compilation of form in four ways. The Fourfold. The Fivefold. The compilation of form in five ways – 587. The earth element, the water element, the fire element, the wind element, and whatever form is derived. Thus is the compilation of form in five ways. The Fivefold. The Sixfold. The compilation of form in six ways – 588. Form cognizable by the eye, form cognizable by the ear, form cognizable by the nose, form cognizable by the tongue, form cognizable by the body, form cognizable by the mind. Thus in six ways. Thus is the collection of form. The Six. The Seven. The collection of form in seven ways— 589. Form cognizable by the eye, form cognizable by the ear, form cognizable by the nose, form cognizable by the tongue, form cognizable by the body, form cognizable by the mind-element, form cognizable by the mind-consciousness-element. Thus is the collection of form in seven ways. The Seven. The Eight. The collection of form in eight ways— 590. Form cognizable by the eye, form cognizable by the ear, form cognizable by the nose, form cognizable by the tongue, form cognizable by the body, there is that which is pleasant to touch, there is that which is painful to touch, form cognizable by the mind-element, form cognizable by the mind-consciousness-element. Thus is the collection of form in eight ways. The Eight. The Nine. The collection of form in nine ways— 591. The faculty of eye, the faculty of ear, the faculty of nose, the faculty of tongue, the faculty of body, the faculty of femininity, the faculty of masculinity, the faculty of life, and that form which is not a faculty. Thus is the collection of form in nine ways. The Nine. The Ten. The collection of form in ten ways— 592.