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nor can the formless proceed leaving behind form. The progression of both is of equal measure. Here is an analogy: One man has short steps, another has long steps. As they go along a road together, while the long-stepped man takes one step, the other, stepping foot by foot, goes sixteen steps. The long-stepped man is at sixteen steps of the short-stepped man. Having bent one foot and drawn it back, it makes only one foot-movement. Thus, even one cannot surpass one. For both, the going is of the same measure. This evenness should be seen thus: Like a man with a shortened foot is the immaterial; like a man with a long foot is the material; like the long-footed man's not stepping during one foot-movement, while the other makes sixteen foot-movements, is the arising and ceasing of sixteen cittas in the immaterial states, while the material persists; like the two men, the short-footed man making sixteen foot-movements, while the other bends his foot, draws it back, and makes one foot-movement, is the ceasing of the material together with the seventeenth citta; like the two men going with the same measure, without hindering each other, is the immaterial and the material, the material and the immaterial, proceeding with the same measure, without hindering each other. Thus, it should be understood as "limited by duration." "Of one arising, of diverse ceasing": this should be explained, excluding the last karma-produced. For the first is the relinking-citta, the second is the life-continuum, the third is the life-continuum... ...the sixteenth is the life-continuum. Of these, each has three moments: arising, presence, and dissolution. There, at each citta's three moments, thirty-three karma-produced rūpas arise. Of these, the karma-produced rūpa arisen at the arising-moment of the relinking-citta ceases at the arising-moment of the seventeenth life-continuum citta; that arisen at the presence-moment, at the presence-moment; that arisen at the dissolution-moment, at the dissolution-moment. Thus, beginning with the second life-continuum citta, the method should be applied by connecting it with its own seventeenth citta. Thus, sixteen triads become forty-eight. This is called the lineage of forty-eight karma-produced rūpas. But this, even for those eating, for those consuming, for those sleeping, for those heedless, flows continuously, like a river's current. Thus, it should be understood as "of one arising, of diverse ceasing." "Not... The cessation of lifespan Should be explained by last-arisen karma. Here, at the end of the life-span, When there is a series of sixteen cittas, The lower sixteen and the upper sixteen Should be combined as one. For indeed, in the lower sixteen, The thirty-odd karma-produced rūpas Arisen at the arising-moment of the first citta Cease at the arising-moment Of the first citta in the upper sixteen; Those arisen at the duration-moment Cease at its duration-moment; Those arisen at the dissolution-moment Cease at its dissolution-moment. But in the lower sixteen, The thirty-odd karma-produced rūpas Arisen at the arising-moment of the second citta… …the sixteenth citta Cease at the arising-moment of the death-citta; Those arisen at its duration-moment Cease at the duration-moment of the death-citta; Those arisen at its dissolution-moment Cease at the dissolution-moment of the death-citta. From then on, the continuum of karma-produced rūpa does not proceed. If it were to proceed, beings would be Imperishable, undecaying, unaging, and immortal. But here, that which is said in the commentary In the way beginning with "it ceases at the arising-moment Of the seventeenth bhavaṅga-citta," That "a rūpa arisen at the arising-moment of one citta Ceases at the arising-moment of another," Contradicts this Pāli passage: "Does the bodily-conditioner cease for one For whom the mental-conditioner ceases?" "Yes." (Yamaka 2. Saṅkhārayamaka. 79) How so? For the bodily-conditioner is the in-and-out breath, Which is citta-produced. And citta-produced rūpa, Having arisen at the arising-moment of a citta, Remains until sixteen other cittas arise. It ceases together with the very last of those sixteen. Thus, from the citta with which it arises, It ceases with the seventeenth; It does not cease at the arising-moment Or the duration-moment of any citta, Nor does it arise at the duration-moment Or the dissolution-moment. Such is the nature of citta-produced rūpa. It is called "āmantā" because it ceases in one moment together with the mind-moment, by necessity. And this rule of momentariness stated for mind-originated (matter) is the same rule of momentariness for matter originated from kamma and so on. Therefore, kamma-produced matter co-arisen with the rebirth-consciousness ceases together with the seventeenth (moment) from that point. That which arises in the persistence-moment of the rebirth-consciousness ceases in the arising-moment of the eighteenth. That which arises in the dissolution-moment of the rebirth-consciousness ceases in the persistence-moment of the eighteenth. In this way, application should be made here. After that, however, only the lineage of temperature-originated (matter) remains. It should be said, "Having taken it out, cremate it." Thus, it should be understood as "not one arising, one ceasing." But "one arising, one ceasing" means matter together with matter is one arising, one ceasing. Non-material together with non-material is one arising, one ceasing. Thus, it should be understood as "one arising, one ceasing." But "not one arising, many ceasings" should be explained by the forty-four types of matter. For of this body, upwards from the soles of the feet, downwards from the crown of the head, bounded by skin, forty-four types of matter exist there and there in the state of a dense mass. Even while existing thus, one arising and so on should not be perceived. Just as a row of termites or a row of ants, when looked at, seems like one continuous mass, but is not one continuous mass. For near the head of one, there is the head, belly, and feet of another; near the belly of one, there is the head, belly, and feet of another; near the feet of one, there is the head, belly, and feet of another. Just so, even with the forty-four types of matter, at the arising-moment of one, there is the arising, persistence, and dissolution of another; at the persistence-moment of one, there is the arising, persistence, and dissolution of another; at the dissolution-moment of one, there is the arising, persistence, and dissolution of another. Thus, here, "not one arising, many ceasings" should be understood. But "past and so on" and "distant two and end" have come in the Pāli itself. "Condition-originated" also, "kamma "Because of action, action-produced, action-produced-seasonally-arisen," etc., in the manner explained below. But all five aggregates are fully produced, not unproduced; conditioned, not unconditioned; and indeed, they are produced. For among the nature-elements, only Nibbāna is unproduced and unarisen. But how to explain cessation-attainment and name-concept? Cessation-attainment should not be described as mundane or supramundane, conditioned or unconditioned, fully produced or unproduced. But it is produced, because it is to be attained by one who attains it. So too with name-concept. It also does not have distinctions of mundane, etc.; but it is produced, not unproduced; for the grasping of a name is grasping only by one who grasps. Discussion of the Order of Succession, etc. Having thus understood the aggregates in a miscellaneous way, again in these very aggregates— For the sake of distinguishing knowledge in the aggregates, then the order, and especially; Neither deficient nor excessive, and likewise from simile; From what should be seen, thus in two ways, from the success of the meaning for one who sees; The method of determination should be well understood by the discerning. Therein, "from order" means here the order of arising, the order of abandoning, the order of practice, the order of planes, the order of teaching, a manifold order. Therein, "First there is the embryo, from the embryo the bubble," etc., is the order of arising. "Things to be abandoned by seeing, things to be abandoned by developing," etc., is the order of abandoning. "Purity of virtue, purity of mind," etc., is the order of practice. "Belonging to the sense-sphere, belonging to the form-sphere," etc., is the order of planes. "The four foundations of mindfulness, the four right efforts," etc., or "Giving talk, virtue talk," etc., is the order of teaching. Among these, here the order of arising is not suitable, because the aggregates do not arise with a prior and subsequent arrangement, like the embryo, etc.; nor is the order of abandoning. Not by way of the wholesome and the indeterminate, because of their non-abandonable nature; not by way of the order of practice, because of the non-practice of the unwholesome; not by way of the order of planes, because of the inclusion of feeling and so on in the four planes. But the order of teaching is fitting. For the Blessed One, wishing to free the person to be trained who has fallen into the grasping of self in the five aggregates by showing the dissolution of the mass and the compactness, desiring the welfare of that person, first taught the gross form aggregate, which is the object of the eye and so on, for the sake of easy comprehension. Then feeling, experienced as desirable and undesirable forms; then perception, which grasps the characteristics of the object of feeling, thinking, "What one feels, one perceives"; then volitional formations, which form based on perception; and then consciousness, the support and dominant factor of those feelings and so on. Thus, the method of determination should be understood as being "in order." "Specifically" means specifically distinguishing between the aggregates and the aggregates of clinging.