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of similar color. And this was said: "As a drop of sesame oil, or the clear cream of ghee; So is the color-counterpart, called 'kalala'." Thus, for this small mass of matter, there are three groups of ten at rebirth: the base-decad, the body-decad, and the sex-decad, according to whether it is female, with the female sex-faculty, or male, with the male sex-faculty. Therein, material-form, its supports, the four great elements, and dependent on them, color, odor, taste, nutriment, and life—this is called the base-decad. Body-sensitivity, its supports, the four great elements, and dependent on them, color, odor, taste, nutriment, and life—this is called the body-decad. The femininity of a female, the masculinity of a male, its supports, the four great elements, and dependent on them, color, odor, taste, nutriment, and life—this is called the sex-decad. Thus, for those in the womb, at rebirth, with the maximum distinction, thirty karma-produced material-forms are called the material-form aggregate. However, feeling born together with the rebirth-consciousness is the feeling aggregate, perception is the perception aggregate, mental formations are the mental formations aggregate, and the rebirth-consciousness is the consciousness aggregate. Thus, for those in the womb, at the moment of rebirth, the five aggregates are complete. But if the rebirth is sexless, the sex-decad is lacking. With two decads, twenty karma-produced material-forms are called the material-form aggregate. The feeling aggregate and the rest are as previously described. Thus also, for those in the womb, at the moment of rebirth, the five aggregates are complete. In this place, the three-originated process should be explained. But without explaining that, the "spontaneous arising" is shown. For those spontaneously born, with complete faculties, at the moment of rebirth, the three mentioned below, and the eye-decad, ear-decad, nose-decad, and tongue-decad, these seven groups of ten material-forms appear. Therein, the eye-decad and the others are similar to the body-decad. But for the sexless, there is no sex-decad. Thus, with complete faculties, For beings arising spontaneously, seventy-six or sixty-six are the karma-produced forms, which is called the form aggregate. The aggregates of feeling, etc., are as previously described. Thus, for beings arising spontaneously, the five aggregates are complete at the moment of rebirth. This is called 'the arising of spontaneous beings.' Thus, the five aggregates should be understood 'by way of arising.' 'By way of before and after': among the five aggregates arising before and after in beings born from the womb, does form first produce form, or non-form? Form produces form, not non-form. Why? Because the rebirth consciousness does not generate form. Indeed, the rebirth consciousness of all beings, the death consciousness of an arahant, the dual five consciousnesses, and the four immaterial results—these sixteen consciousnesses do not produce form. Of these, the rebirth consciousness does not produce form due to the weakness of the base, its instability, the lack of conditions, and its being adventitious. Here, the co-arisen base is weak at the moment of arising; thus, due to the weakness of the base, it does not produce form. Just as a person falling down a cliff cannot be a support for another, so too, being thrown by the force of karma, it is unstable, like one falling down a cliff. Thus, due to being thrown by the force of karma and its instability, it does not produce form. Moreover, the rebirth consciousness arises before and after the base. The base, having arisen before, cannot be a condition. If it could, it would produce form. Even where the base, having arisen before, can be a condition, a series occurs, and even there, the consciousness produces form without being deficient in its parts. If the consciousness were to produce form at the moment of standing or the moment of dissolution, the rebirth consciousness would also produce form. But consciousness does not produce form in those two moments. Just as a mushroom rising from the earth rises taking dust with it, even so... Mind arises dependent on the pre-arisen base, taking eight kinds of materiality at the moment of arising. And at the moment of rebirth, the base, being pre-arisen, cannot be a condition, so due to the lack of condition, the rebirth-mind does not produce materiality. Just as a newcomer, going to a place never visited before, cannot say to others, "Come, good sirs, I will give you food, drink, scents, garlands, etc. in the village," because it is not his domain, because he has no abundance, even so, the rebirth-mind is a newcomer, and because of its newcomer status, it does not produce materiality. Moreover, thirty-odd karma-produced materialities have taken the place of mind-produced materialities, so the rebirth-mind does not produce materiality. But the cessation-mind of the arahant, because the root of the round is extinguished, does not produce. For him, in all existences, the root of the round is extinguished, there is no lineage named continuity in future existences, incapable of arising. But for the stream-enterer, except for seven existences, in only eight is the root of the round extinguished. Therefore, his cessation-mind produces materiality in seven existences, the once-returner in two, the non-returner in one. For the arahant, because the root of the round is extinguished in all existences, it does not produce at all. But in the two five-sense consciousnesses, there is no jhāna factor, there is no path factor, there is no root, so the mental factor is weak, and due to the weakness of the mental factor, they do not produce materiality. The four immaterial results, because there is no materiality in that existence, do not produce materiality. And not only those, but also whatever other eight sense-sphere wholesome, ten unwholesome, nine functional minds, four immaterial wholesome, four immaterial functional, three path minds, four fruition minds, thus forty-two minds arise, those too, because there is no materiality there, do not produce materiality. Thus, the rebirth-mind does not produce materiality. But heat first produces materiality. Who? What is this called Utu? It is the internal heat element Of the thirty karma-produced materialities Arisen at the moment of rebirth. Having reached a stable state, It generates eight materialities. Utu is a slow cessation, While the mind is a rapid cessation. While it endures, Sixteen thoughts arise and cease. Among these, immediately after rebirth, The first subconscious thought, At its arising moment, Generates eight materialities. But when the time for the arising of sound comes, Then the heat and mind Will generate the sound-group of nine. Nutriment as food, Having reached a stable state, Also generates eight materialities. But from where does this nutriment as food come? From the mother. For it was said: "Whatever food and drink, The mother eats and consumes, With that he lives there, The person in the mother's womb." Thus, the child in the womb Lives on the essence of food and drink Absorbed by the mother. That essence, having reached a stable state, Generates eight materialities. But is not that essence coarse? And the object subtle? How can it be established there? At first, it is not established; It is established after one or two weeks have passed. Thereafter, it may be established sooner or later; When the essence of food and drink Absorbed by the mother Is established in the child's body, Then it generates eight materialities. Even for those born spontaneously, Having taken the natural and prepared Foods and edibles, Born in the place of bones, And consuming them, The essence, having reached a stable state, Generates materiality. One is born in a forest Devoid of food and drink, And is very hungry, Licking the saliva on his own tongue And swallowing it. Even there, the essence, Having reached a stable state, Generates materiality. Thus, in twenty-five sections, Only two materialities generate materiality: The heat element and nutriment as food. Even in the immaterial realm, Only two phenomena generate materiality: Mind and volitional karma. There, materiality is weak At the moment of arising and the moment of dissolution, But strong at the moment of stability. It produces form. Mind is weak at the moment of arising and the moment of dissolution, it is strong only at the moment of origination, it produces form only at the moment of origination. Volitional action, though ceased, is a condition. Even a deed accumulated hundreds of thousands of eons ago can be a condition now. A deed accumulated now can be a condition even at the end of hundreds of thousands of eons in the future. Thus, it should be understood 'from before and after'. 'In terms of duration': How long does form last? How long does the formless last? Form has slow change and slow cessation. The formless has rapid change and rapid cessation. While form endures, sixteen minds arise and cease. It ceases together with the seventeenth mind. Just as a man, thinking 'I will knock down the fruit', strikes a branch of a tree with a mallet, and the fruits and leaves fall from the stalk in one moment. There, the fruits, due to their heaviness, fall to the ground first, the leaves, due to their lightness, fall later. Just so, the moment of being severed from the stalk by the mallet strike is like the moment of the appearance of form and formless phenomena at the moment of rebirth; the fruits falling to the ground first due to their heaviness is like sixteen minds arising and ceasing while form endures; the leaves falling to the ground later due to their lightness is like form ceasing together with the seventeenth mind. There, although form has slow cessation and slow change, and mind has rapid cessation and rapid change, form cannot proceed leaving behind the formless,