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are included in the element of phenomena; And are called the element of phenomena, all fifty-two in every way. 600. Subtle material forms, and Nibbāna are included here; Gross material forms, are the ten elements of sense bases. 611. Called the elements of the eye, ear, nose, tongue, and body; And the elements of visible form, sound, smell, taste, and touch. 602. All twelve sense bases, become eighteen elements; The aggregates, excluding Nibbāna, have no designation in any of the three. 603. The divisions of nutriment and so on, are as stated before; Thus, this summary of mixed categories, should be understood by the discerning. 604. In the twelve unwholesome states alone, the fourteen are established; Of those that are blameworthy, the collection is now presented. 605. Sensual defilement, defilement of becoming, defilement of views, and defilement of ignorance; These are the four defilements, three phenomena in essence. 606. Defilements by their nature of defiling, Floods by their nature of carrying away; Bonds by their nature of binding, These four are taught. 607. Sensual becoming and becoming, aversion, conceit, and wrong view, and doubt; Adherence to rites and rituals, and attachment to becoming, also. 608. Envy, avarice, and ignorance, these are the ten fetters; Eight phenomena in essence, declared in the Abhidhamma. 609. Having abandoned envy and avarice, and having made conceit and agitation there; And having broken attachment to becoming, into two based on form and formless. 610. Five lower fetters, and five higher fetters; These are the ten fetters taught, seven in essence in the Sutta. 611. The four bodily ties, three phenomena in essence; The bodily tie of covetousness, and that of ill-will are spoken of. 612. Adherence to rites and rituals, and the other bodily tie; The clinging to "this is the truth," is distinguished as wrong view. 613. Sensual desire and ill-will, and then sloth and torpor; And also agitation and remorse, doubt and ignorance, these eight. 614. Are called the phenomena of hindrances, and are taught in six ways; Wrong view, however, is one, and is called clinging. 615. The four clingings, called clinging to sensuality and so on; Wrong view observance of vows and rites, and the view of self. 616. Driven by greed and views, two kinds, threefold views are taught; View, observance of vows and rites, and view of self, so said the Great Seer. 617. Greed, hatred, and delusion, Conceit, views, and doubt; Sloth and restlessness, And the pair that destroys the world. 618. Thus, these are the bases of defilements, declared as defilements; These ten are similar, in their nature and beyond. 619. Sensual lust and aversion, Conceit, views, and doubt; Lust for existence and ignorance, these six are known as latent defilements. 620. Grasps and impediments, Proliferations and imaginings. Craving, conceit, and views, Views and craving are supports. 621. Clinging is one, two supports, imaginings are three; Outflows, floods, yokes, knots, and clingings are of two kinds. 622. Eight hindrances are stated, seven latent defilements are told; Fetters and defilements, ten are established beyond. 623. One, two, three, six, seven, eight, and ten, respectively; These dhammas are in their nature, in the groups as stated. 624. Sensual lust and lust for existence, Sensual outflow and outflow of existence; Lust for form and lust for the formless, thus greed is differentiated. 625. Clinging to "this is true," Views and observance of vows and rites; View of self and clinging, thus view is called. 626. Views are fifteenfold, greed is eighteenfold therein; The rest, with their own and other groups, are twelve in number. 627. In eleven origins, views and greed are established; Ignorance is stated in seven, aversion, however, in five. 628. Conceit and doubt, are brought forth in four origins; Sloth in three and two, these eight are with their divisions. 629. Envy, stinginess, remorse, sloth, and restlessness, destroyers of the world; These six are undivided dhammas, fourteen are unmixed. 630. Lust for form and lust for the formless, sensual outflow and outflow of existence; They exist in those devoid of views, according to the previously stated method. 631. Thus, having known the summary of blameworthy things, the wise one again; Should comprehend the collection of the dhammas conducive to enlightenment. 632. In which there are perversions of perception, mind, and views, respectively; "Beautiful, pleasant, permanent, self," thus twelvefold they stand. 633. There, in body, feelings, mind, and mental objects, in turn, "Ugly, suffering, impermanent, not-self" are established. 634. To abandon the perversions as stated, as is fitting; They are distinguished by their functions and their arising. 635. The four foundations of mindfulness, beginning with body contemplation; Thus are they called, yet they are one, Right Mindfulness, by the Great Seer. 636. For abandoning arisen and unarisen evil, and for the arising of unarisen good, and for the growth of arisen good. 637. The effort of one striving, divided by its functions and scope; The four Right Exertions, thus are they called by the Great Seer. 638. Desire, energy, mind, and investigation, by the Such-one; The four bases of psychic power, thus are they divided, four chief ones. 639. The faculty of faith, and energy, and mindfulness, and concentration; And the faculty of wisdom, these five, in the collection of factors of enlightenment. 640. As faculties and as non-faculties, and as powers in the sense of power; Thus are they distinguished and divided, both kinds, by the Great Seer. 641. Mindfulness, and investigation of states, also energy and joy; Tranquillity, and concentration, and equanimity, by the Such-one. 642. The seven factors of enlightenment are taught, for one awakening to reality; Making tranquillity one, divided by body and mind. 643. Right view, and right intention, right effort, the three abstinences; Right mindfulness, and right concentration, the eightfold path is considered. 644. Thus seven in brief, thirty-seven in detail; Making tranquillity one, undivided, fourteen. 645. Energy is said to be ninefold, in six groups, in five; Mindfulness eightfold, the rest are in groups of equal terms. 646. Wisdom is in five, and concentration is in four groups; Faith is divided into two, these five are with divisions. 647. The remaining nine are without divisions: desire, mind, and further; Joy, tranquillity, equanimity, intention, the three abstinences. 648. Thus all these collections of factors of enlightenment, as explained, Arise in the supramundane, in every way, as is fitting. In the former part, as is fitting, and are found in worldly things; at the time of developing disenchantment, in the practice of the six purifications. Thus, mixed and blameworthy, and included in the factors of awakening; in the heap of those that bring about, they stand as far as possible. Paths of action, however, arise, in all meritorious and demeritorious deeds; and non-paths, good conduct, and bad conduct too. There, in the place of paths of action, non-covetousness and so on, are called by way of figure of speech, in results or in functional actions. Thus, in the section on mental factors, the discourse on the collection of views is finished. The seventeenth chapter. And the section on mental factors is entirely finished. The eighteenth chapter. 3. Section on Materiality 18. Discourse on Own-Nature And thus fifty-three, name-factors have been expounded; now twenty-eight kinds, of materiality are spoken of. Earth, water, and fire, and air, thus four kinds; eye, ear, nose, tongue, and body, thus five. Form, sound, smell, taste, these four, and further; the pair of femininity and masculinity, life and also the heart-base. And also bodily intimation, and verbal intimation, these two; the space element of materiality, its lightness, its pliancy. Adaptability, accumulation, continuity, and decay; impermanence, and edible food, thus in all. Twenty-eight kinds there are, of this materiality by its own nature; by the distinction of its characteristics, and its intrinsic nature should be understood. Sustaining is the earth element, with the characteristic of hardness; binding is the water element, with the characteristic of flowing. Ripening is the fire element, with the characteristic of heat; propelling is the air element, with the characteristic of distension. Though inseparable everywhere, with the characteristic of not being mixed; they are discerned in the aggregates accumulated in their respective states. Mutually supporting, and the support for the remaining materiality; these four, in clusters, the great elements proceed. The eye, in the composite eye, located in the seven eye-membranes; in the middle of the black disk, is called sensitivity. By which clarity of eye, one sees forms; This is subtle and minute, like the tip of a louse's head. 665. The ear within the ear-hole, likewise covered with hair; In the manner of a finger-ring, is declared as clarity. 666. The nose within the place of a goat's foot, the tongue in the middle of the tongue, resembling the shape of a lotus. 667. Thus these four, situated in their respective places; In the clarity of the body, are all called in order. 668. Or for those worthy of impact by forms and so on, or for those whose cause is the desire to see, and so on, which are karmic. 669. The characteristic of clarity, of material forms, supported by elements; Is described as resembling a layer of cotton or oil. 670. All five are protected by life, surrounded by forms and so on; Like daughters or sons, existing within kalāpas. 671. Form is the manifestation of elements, sound is likewise resonance; Smell is the smelling there, taste is the tastiness. 672. The three elements are touchables, excluding the water element;