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wombs, destinations, abodes, and dwellings; It revolves for ripening, in the form of rebirth-linking and so on. 430. This, known as kamma, and kamma-born things, as appropriate; Generates material and immaterial things. How is mental volition? 431. The planes, supramundane and mundane, stand in two ways; Divided as limited, exalted, and immeasurable. 432. Eleven sense-sphere existences, sixteen material existences; And four immaterial ones, thus is the collection of existences threefold. 433. One existence is non-percipient, One existence is neither percipient nor non-percipient; All remaining existences are percipient, Thus also is existence threefold. 434. The immaterial realms are four-constituent, the non-percipient is one-constituent; The remaining existence is called five-constituent. 435. In hell and among devas, one womb is spontaneous generation; Egg-born, womb-born, moisture-born, and spontaneously generated. 436. In the realm of ghosts, animals, earth-dwelling devas, and humans; And among asuras, thus is the collection of wombs fourfold. 437. Destinations are hell, ghosts, animals, and humans; All devas are five, said the one with five pure eyes. 438. Among the Tāvatiṃsa devas, the Vepacitta asuras are gone; The Kālakañca asuras, however, are gone entirely among the ghosts. 439. Due to diversity of perception at linking, and also diversity of body; The sense-sphere happy destinations are considered "diverse-bodied, diverse-percipient." 440. And the first jhāna plane, and the four planes of misery; Are declared "diverse-bodied, unified-percipient." 441. The second jhāna plane is "unified-bodied, diverse-percipient"; The higher material realms are "unified-bodied, unified-percipient." 442. The seven stations of consciousness, three immaterial... from below. Here, the non-percipient are not included, because consciousness is always absent. 443. And the fourth immaterial realm, due to the cessation of gross perception; Taking these two, the abodes of beings are said to be nine. 444. Gods, humans, and states of woe— these are the three kinds of sense-sphere realms; The first jhāna realm and so on— the four kinds of form realms. 445. The first immaterial realm and so on— the four kinds of immaterial realms; Stream-enterers and so on— the four kinds of supramundane are considered. 446. Divided by hell and so on, again individually; There are thirty-one kinds, of birth-realms for beings. 447. Thus, in these divisions of realms and so on, beings are born with defilements; And kamma ripens, how, according to possibility? 448. Beings fallen from states of woe, are born in the sense-sphere realm; They are born in all places, those fallen from other sense-sphere existences. 449. Those fallen from the Pure Abodes, are born in the Pure Abodes above; Those fallen from the non-percipient realm, are reborn in the happy sense-sphere realms. 450. Beings fallen from other form realms, are born in places excluding states of woe; From the immaterial realms above, also in the happy sense-sphere realms there. 451. Only ordinary people are born, in the non-percipient and states of woe realms; Non-returners are born, in the Pure Abodes. 452. Established in Vehapphala, Akanittha, and the highest existence; They are not born elsewhere again, all noble individuals. 453. Noble ones who have reached the Brahma-world below, are not reborn; Having eradicated the root of suffering, they attain Nibbāna, free from defilements. 454. For those being born and those already born— according to this stated rule; Past kamma that has occurred, is for rebirth-linking and occurrence. 455. Immaterial in the four-constituent realm, only material in the non-percipient; It generates both material and immaterial, in the five-constituent realm. 456. Immaterial supramundane kamma, ripens only as result; The results of performed immaterial kamma, are regulated by sense-sphere and form realms. 457. According to time, condition, and application, and according to the destination; Kamma ripens, depending on success and failure. 458. In states of woe, giving rebirth-linking that is weak and inferior, and in occurrence; All twelve unwholesome volitions, in the five-constituent realms. 459. Seven unwholesome results, ripen accordingly; Sense-sphere Arahant's merits, in the sense-sphere good destination, however. 460. Rooted results, in rebirth-linking and continuity, generate in the five-constituent realms, even rootless ones, as is fitting. 461. Excellent three-rooted merit, having given three-rooted rebirth-linking, ripens, however, in the course of life, (as) sixteen results. 462. Inferior and medium three-rooted (merit), and two-rooted (merit), gives two-rooted rebirth-linking. In the course of life, however, (it gives results) devoid of three-rooted (results). 463. Inferior two-rooted merit, having given rootless rebirth-linking, ripens, however, in the course of life, (as) rootless results. 464. Unprompted (action) does not ripen prompted results. Prompted (action does not ripen) unprompted results, thus some say. 465. Having developed the minor first jhāna, and the medium, and the excellent, they are born in Brahma-Pārisajja and so on, in all three (realms). 466. Likewise, having developed the second jhāna, and the third, in due order, they are born (from) jhāna, in Parittābha and so on, in all three (realms). 467. Thus, having developed the fourth (jhāna) of three kinds, the concentrated yogis are born in Parittasubha and so on, in three (realms). 468. Having developed the fifth (jhāna), however, they become attainers of Vehapphala. Having developed detachment from perception, they are reborn among the non-percipient beings. 469. Non-returner individuals are born in the Pure Abodes. Having developed the formless (jhānas), however, (they are born) in the formless (realms) in due order. 470. Thus, exalted merit, established according to its plane, generates a corresponding result in rebirth-linking and continuity. 471. Supramundane merits, immediately after arising, however, and at the moment of attainment, generate a corresponding fruit. 472. Exalted immediate (karma), due to its mature nature, having passed the next existence, having passed the time, does not ripen. 473. And of delicate nature, due to their subtlety, exalted (states) do not ripen in the continuum when defiled by opponents. 474. When similar cultivation is obtained, when great power exists, not having obtained such a cause, supernormal knowledge does not ripen. 475. For those who have transcended their own plane, the unsurpassed (karma) does not ripen, due to the establishment of another karma in the continuum, thus it is taught. 476. Thus, thirty-three karmas, thirty-six results. (It was) spoken; From the arising of consciousness, the remaining actions, occur from the mere action. 477. In terms of consciousness-arising, eighty-nine kinds; In terms of inherent nature, fifty-three, consciousness and mental factors are considered. 478. Thus, consciousness, mental factors, Nibbāna, the supreme man; declared as name in three ways, the one with vision, the best of speakers. 479. Thus, the wise in kamma and its results, in the teaching of kamma and its results, those gone beyond kamma and its results for welfare, spoke of the four kinds of kamma and its results. 480. Wherein, regarding ultimate realities' determination, equally and abundantly, people are brought to confusion about what is beneficial and not; what the Buddha, the Fortunate One, said at the Bodhi tree, having gone to the devas' abode, that method of determining kamma and its results is here briefly explained. Thus, in the section on Name and Form, the division of Kamma, is the Fifth Chapter. 6. Sixth Chapter The Division of Form 481. Thus, having encompassed the meanings delimited by the five chapters; the phenomena of Name, completely, having explained according to their nature. 482. I shall speak of the phenomena of Form, with their classifications, from here on; by the division of fundamental and derived elements, it is declared as twofold. 483. By way of designation, characteristics, and so on, and also generating divisions; and also by the arising of kalāpas (groups); how is it in due order? 484. It is called 'form' because it is afflicted by conditions that cause alteration; Form-form, and also what is included in form. 485. The fundamental elements of form are earth, water, fire, and also the other (element), and wind; the derived elements of form are spoken of here. 486. Dependent on the fundamental elements, it occurs, and not otherwise; thus, the remaining form is called derived form. 487. Eye, ear, and nose, tongue, and body, thus fivefold; are called sensitive form, the others are non-sensitive. 488. Visible form, sound, smell, taste, and tangible object, thus fivefold; form is the object of sensitivity, sensitivity is the sphere of the other. 489. Femininity and masculinity, are called gender form; life faculty form, is that which occurs as grasped (by kamma). 490. The basis form is the heart, which depends on two elements; the wise call the form of edible food, the form of nutriment. 491. Form Due to its nature of being non-Dhamma, it is declared as 'form'; Thus, form is said to be of eighteen kinds. 492. Due to its nature of being unproduced, marked by the appearance of form; That form called 'unproduced' is declared to be of ten kinds. 493. Space is declared as the form that delimits forms; The two, bodily and verbal intimation, are intimation-forms. 494. Lightness, pliancy, adaptability, together with intimation; These, they say, are 'change-forms', and discerners explain them as fivefold. 495. Accumulation and continuity, decay and impermanence; These four are 'characteristic-forms', explained in the section on forms. 496. Thus, the discerning one