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from mind and also from temperature; the trio of lightness, etc., is made by temperature, nutriment, and mind. 703. Color, odor, taste, nutriment, and also the four elements, continuity, accumulation, space— eleven are four-origined. 704. Eleven are born from one, one from two, three from three, eleven are known to be from four, two are born from none. 705. Twenty forms by kamma, seventeen by consciousness; fifteen by temperature, and fourteen by nutriment. 706. All these are sixty-six by division of origin; and they are sixty-eight with old age and impermanence. 707. Old age and impermanence are not originated by anything; if they too were to arise as a change in the ripening of what is born. 708. If this were so, then for them too, there would be no change in ripening; ripening ripens, change or, it does not break, there is no such thing. 709. For what is born, due to ripening and breaking, this duality does not arise. Perhaps somewhere, by the awakened ones, it is called 'accumulation of form'. 710. Just as by the word 'birth' it is shown that 'it is born', so too ripening ripens, and breaking breaks. 711. Birth itself does not arise, thus should it be known by one who discerns; it is declared as the arising of a phenomenon that is arising. 712. There, just as there is birth, for which phenomena it is, the designation of being dependent on that, the conventional term 'arising', 713. it obtains. So too, for them, ripening and breaking are obtained, the designation of being dependent on that, the conventional term 'arising'. 714. Thus this duality also is born of kamma and so forth; but ripening and breaking do not obtain that designation at any time. 715. Why? Because of the absence of generative conditions; at the moment of manifestation's arising, birth, however, is obtained. 716. The designation of being dependent on that, the conventional term 'arising'; therefore, birth obtains it, but not the other two. 717. It should not be said 'it ages', or 'that duality breaks'; because at the moment of its manifestation, there are no conditions for it. 718. If you think, 'This is impermanent, conditioned, and also aging and death,' because it is said 'it arises', then you think this. 719. Even so, it should not be said, for that is a figurative teaching; for impermanent phenomena, due to aging and death. 720. It is said 'impermanent and conditioned', like declarations (of mind-door processes). If so, this triad (aging, death, birth), is entirely non-arising. 721. If it is 'non-existent' like a sky-flower, or 'permanent' like the unconditioned (Nibbana); Why is it neither of these? Because its existence is dependent on a basis. 722. Because of the existence of earth and so forth, as its bases; therefore, like a sky-flower, that triad is not non-existent. 723. Because of the non-existence of earth and so forth, it is obtained as non-existent; therefore, that triad is not permanent, like Nibbana. Here, completed are the four great elements, eye, ear, nose, tongue, body, form, sound, smell, and... The life faculty of a person, the nutriment of a morsel, the heart-base— these eighteen forms are called produced. The remaining ten are called unproduced. 724. Eighteen are produced, the remaining unproduced; If they are unproduced, they would be unconditioned. 725. And of these very forms, being modifications, unconditioned; How indeed could they be both produced and conditioned? Thus, the produced and conditioned should be understood. Regarding the refutation of objections, here— 726. Femininity and masculinity, life and rebirth, and also body-sensitivity— are described as being in all places. 727. If this is so, then of phenomena, there is the fault of confusion; The eye- and body-sensitivities would become one. 728. But one is not truly the other in ultimate reality; Therefore, the body-faculty is not confused with eye-sensitivity. 729. But due to their occurring inseparably from each other; It is not possible for one who knows the method to state their distinct locations. 730. Insofar as it exists in the continuum of the ungrasped; There is body-sensitivity, therefore it is thus stated. 731. Even by way of characteristics, diversity has arisen; Like the shadow of five-colored banners. 732. Therefore, the intermingling of phenomena with each other; Does not occur, should be understood by the wise one who knows the method. Thus, the nature of produced and unproduced, and the refutation of objections, should be understood. Regarding the one-fold method and so on— 733. Being worldly, not being causes, being conditioned, and having taints; All form is one-fold, due to its dependence on conditions. 734. Internal and external, faculties and non-faculties; Subtle and coarse, and from grasped and so on, two-fold. 735. The eye-base and so on, five are internal; The remaining twenty-three kinds are called external. 736. The eye- and ear-faculties and so on, eight are faculties; And the remaining twenty forms are called non-faculties. 737. The eye-base and so on, nine, and touch itself; These twelve kinds of form are coarse. one utterance. 738. The remaining forms, the sixteen subtle ones; Karma-born is that which is grasped, not grasped is otherwise. Thus it is twofold. Again, it is threefold based on whether it is visible and impinges, invisible and impinges, or invisible and does not impinge; and based on whether it is karma-born, not karma-born, or neither karma-born nor not karma-born. Among these, the visual object is visible and impinges; the remaining eleven gross forms are invisible and impinge; the remaining sixteen subtle forms are invisible and do not impinge. That which is born from karma is karma-born; the eight sense faculties and the heart-base are karma-born. That which is born from other conditions is not karma-born. That which is born from nowhere is neither karma-born nor not karma-born, such as aging and impermanence. Thus it is threefold. Again, it is fourfold based on whether it is seen, heard, smelled/tasted/touched, or cognized; and based on whether it is both a door and a base, only a door and not a base, only a base and not a door, or neither a door nor a base. And based on whether it is both a door and a faculty, only a door and not a faculty, only a faculty and not a door, or neither a door nor a faculty. And based on whether it is both a base and a faculty, only a faculty and not a base, only a base and not a faculty, or neither a faculty nor a base. Among these, what is seen is the visual object; what is heard is the sound object; what is smelled/tasted/touched is the three objects of smell, taste, and touch; what is cognized is the remaining five, beginning with the eye-faculty, and the sixteen subtle forms. The five, beginning with the eye-faculty, are both a door and a base. The two intimations are only a door, not a base. The heart-base is only a base, not a door. All remaining forms are neither a door nor a base. In the third fourfold division, those that are only a faculty and not a door are the female faculty, the male faculty, and the life faculty. These are indeed faculties, not doors. The rest should be understood in the way stated in the preceding fourfold division. In the fourth fourfold division, the third term refers to the heart-base. aṃ, the rest is according to the stated method. Thus it should be understood as fourfold. Again, from the division of being born from one, two, three, four, or nowhere: the door-sense-base and the physical basis; being only a door, not a sense-base, not a physical basis; being only a physical basis, not a sense-base, not a door; being only a sense-base, not a physical basis, not a door; and being neither a sense-base, nor a physical basis, nor a door—thus it is fivefold in its distinctions. Therein— 739. The eight sense-bases and the physical basis, and the two kinds of intimation; Eleven kinds of form, are called "born from one." 740. Sound alone is called "born from two," the triad of lightness and so on is "born from three"; The remaining eleven kinds, are declared as "born from four." 741. Aging and impermanence, are "born from nowhere"; The five eye-bases and so on are doors, sense-bases and physical bases too. 742. The two intimations are doors, neither sense-bases nor physical bases; The heart-basis is a physical basis, but not a door, nor a sense-base. The female, male, and life sense-bases are sense-bases only, not physical bases, not doors. The remaining forms are neither sense-bases, nor physical bases, nor doors. Thus it should be understood as fivefold. Again, from the division of being born from kamma, from mind, from temperature, from temperature-mind-nutriment, or from nowhere: it is sixfold according to what is cognizable by the eye, ear, nose, tongue, body, and mind. Therein, the eight sense-bases and the physical basis are born from kamma only. The two intimations are born from mind only. Sound is born from temperature and mind. The triad of lightness and so on is born from temperature, mind, and nutriment only. The remaining eleven kinds are called "born from four." Aging and impermanence are called "born from nowhere." In the second sixfold division, "cognizable by the eye" means the visual object cognizable by eye-consciousness...pe... "cognizable by the body" means the tangible object, and "cognizable by the mind" means the remaining five gross forms and the sixteen subtle forms, thus it is twenty-one kinds. Thus it is sixfold. Again, from the division of having a basis and not having a basis, it is sevenfold: cognizable by the eye, cognizable by the ear, cognizable by the nose, cognizable by the tongue, cognizable by the body, cognizable by the mind-element, and cognizable by the mind-consciousness-element. Therein, the five eye-bases and so on... Six elements are with the heart-basis, the remaining twenty-two kinds of form are called non-elements,