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accompanied by craving and views; Action-born is grasped, the other is ungrasped. 569. By being seen by the eye, it is called visible; Form itself, therefore, the rest are called invisible. 570. Visible form, and resistant form likewise; But the other invisible, is considered coarse and resistant. 571. Invisible form, and the rest non-resistant likewise; Thus, the wise divide form, into three kinds. 572. The two, eye and so on, are forms that grasp an unreached object; The three, nose and so on, grasp a reached object, form that does not grasp. 573. Seen is form, heard is sound, perceived are the three, smell and so on; By being known only by consciousness, the other is known. 574. The heart is the base here, the two intimations are the door; The sense-bases are the base and the door, the other is devoid of both. 575. Having thus divided form, the wise one again; Should explain it appropriately, by its generative origins. 576. Wholesome, unwholesome that which is past, and that which is of the sense-sphere, and that which is of the fine-material sphere, thus stands in twenty-five ways. 577. Taking rebirth as its starting point, it generates moment by moment, in the sense and fine-material spheres, karma-born material qualities as is appropriate. 578. Being born, excluding the five sense-consciousness results and the immaterial, taking the life-continuum as its starting point, it generates mind. 579. The element of heat, known as cold, heat, and season, at the moment of endurance; and food taken in, are established in the body in the sense-sphere. 580. Internally there are four, externally they are perceived; in all sense-sphere existences, food is not spoken of as a material quality. 581. In the course of existence there are four, karma alone for rebirth; for one who is living, all; for one who is dead, it may or may not be. 582. Karma, mind, and season, and food, thus the wise; declare them to be conditions, as generators of material qualities. 583. The heart-base and sense-faculties' material qualities, are karma-born; mind-born; the two kinds of intimation arise; sound is considered to be season-born. 584. Lightness and so forth, arising from mind, season, and food; the remaining ones are shown to be karma, mind, season, and food-born. 585. As for the material qualities, such as arising, merely due to their nature; the characteristics do not arise, from anything, thus it is declared. 586. If arising and so forth were their nature, then their characteristics; would lead to an infinite regress. 587. Eighteen, fifteen, thirteen, and twelve; are karma, mind, season, and food-born, respectively. 588. The wise, having gathered these groups as appropriate, nine, six, four, and two, made them twenty-one. 589. Life and the indivisible material qualities, due to co-existence; having gathered the eye-decad, it is spoken of taking the eye. 590. Similarly, the ear, nose, tongue, and body, respectively; female state and male state, are shown taking the base. 591. With the indivisible material qualities, there would be the life-ennead; thus, the karma-born, groups stand in nine ways. 592. The indivisible material qualities, and the pure octad are declared; together with bodily intimation, it is called the ennead. 593. Verbal intimation With sound and the like, the decad is spoken thus; The eleven-fold with lightness, and with lightness and the like, three. 594. The twelve-fold is considered with bodily intimation and lightness and the like; And the thirteen-fold with verbal intimation and lightness and the like. 595. Having taken the distinction of forms, marked by their respective times; Thus, six groups arisen from mind are spoken of. 596. The pure octad is first, the nonad is considered with sound; The eleven-fold with lightness, endowed with lightness and the like. 597. With sound and lightness and the like, thus the twelve-fold would be; Groups arisen from temperature are thus declared as fourteen. 598. And the pure octad, and also the eleven-fold with lightness; Groups arisen from food are manifested as two kinds. 599. Because of being the defining characteristic of the groups, the wise; Say that space and characteristics are not parts of the groups. 600. Thus, twenty-one groups arisen from the four sources; All are found internally, and those arisen from external temperature. 601. The octad and the sound-nonad are thus spoken of in two ways; Even in a dead body, these same would exist, say the wise. 602. In the sense-sphere, all are found, according to their nature; For those with complete sense-bases, in existence, the four sources. 603. All decads are only karma-born in existence; The eye, ear, nose, and sex decads may or may not be present. 604. The base and body decads, or the nature decads; For beings in the womb, from these, the remaining arise. 605. Karma thus generates matter, Mind after the connection; The element of heat having reached stability, And food that has been consumed. 606. Thus, the continuity of matter, arisen from the four sources, for those in the sense-sphere; Like a lamp flame, connected, continues throughout life. 607. Or by the exhaustion of life or karma, or by both breaking; Or by another karma that cuts off for those dying. 608. The life of matter is said to be seventeen mind-moments; After the seventeenth mind-moment, above the death-consciousness. 609. Taking the moment of arising, karma-born (matter) would not be beyond; Then the grasped (matter) breaks, then mind-born and food-born (matter). 610. Thus, m For those beings, again in another existence; Taking rebirth-linking, such form proceeds. 611. But form born of the nose, tongue, body, sex-decads, and nutriment; Is not in the form-existence, at the time of rebirth-linking. 612. There, some say, those born of smell and taste are not found; And the kalāpas should be counted, with these forms excluded. 613. And the moment of the mind's static phase, they indeed reject; And they prevent the arising of form at the moment of the mind's dissolution. 614. Even that born of eye, ear, base, sound, and mind in the non-percipient realms; But in the formless realms, forms are not found at all. 615. Thus here, for the sake of clear explanation by the Stainless One, Approaching the excellent Dhamma, the abode of the gods; That form, with its division into formless and its own characteristics, Has been spoken, and further spoken by me in the Abhidhamma method. 616. This well-divided analysis of form, for one who always perceives it in mind; In the Dhamma taught by the Jina, rich in form, wisdom endowed with form greatly increases. Thus, in the Analysis of Name and Form, the section called The Sixth Chapter: The Analysis of Form. 7. The Seventh Chapter The Analysis of Comprehensive Collection 617. Indeed, fifty-four phenomena, spoken by name; And eighteen kinds are said to be form-phenomena, in every way. 618. To be known by their nature, seventy-two are declared; Ultimate realities, phenomena of things with their own characteristics. 619. Now I shall speak of their method of comprehensive collection; The unsurpassed essence in the hands of Abhidhamma monks. 620. And by pairs, by triads, from aggregates, sense-bases, elements, truths; And from dependent origination, and from conditions by designation. 621. Nibbāna itself is unconditioned, uncreated, without conditions; Uncompounded, non-arising, eternal, with the characteristic of permanence. 622. And conditions are indeed formations, and others are conditioned; And phenomena of arising and passing away, and also those existing due to conditions. 623. Nibbāna and form-phenomena are entirely dissociated; Indeed, they are only objects, they do not depend on anything. 624. And having one arising and cessation, having one object and basis; Conjoined, associated... and spoken, co-arisen appropriately. 625. Mutually supported, everywhere co-existing; Having objects and being objects, mind and mental factors are considered. 626. As the ground for insight, there, the three realms are considered; Included in the mundane, phenomena of the cycle, with higher ones. 627. Phenomena of personality-view, with fear, named as this near shore; Fettering, with defilements, likewise, obstructive. 628. Defiling, clung to, objects of clinging, with influxes; Leading to floods, leading to yokes, are spoken of as binding. 629. Others not included, and non-cyclic, not for insight; And supramundane, unsurpassed, not fettering, etc. 630. Born of kamma, clung to, are called with influxes; Those not clung to, the rest are spoken of from that. 631. Phenomena with counterparts, wholesome and unwholesome are considered; Phenomena without counterparts, others are declared as such. 632. And with refuge, to be abandoned, indeed, the twelve unwholesome; Others are called without refuge, not to be abandoned by anyone. 633. And material, material phenomena, mental phenomena are immaterial; By such divisions, one should explain the two-fold distinction. 634. Foolish phenomena, causing torment, and dark, with bitter results; Not to be cultivated, blameworthy, the twelve unwholesome are considered. 635. And wise, not causing torment, and bright, giving happiness; And to be cultivated, blameless, the twenty-one wholesome. 636. Functional, resultant, and matter, Nibbāna, thus four-fold; Are called indeterminate phenomena, phenomena, by contrast to that. 637. Inferior phenomena, and limited, belonging to the sense-sphere realm; Material and immaterial are spoken of, and middling, and exalted. 638. Immeasurable and sublime, supramundane phenomena are considered; Defiled and defiling, likewise, the twelve unwholesome. 639. Undefiled but defiling, other phenomena of the three realms; Undefiled and non-defiling, nine supramundane exist. 640. They are called results, results of the four realms;