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Taking the life-continuum and so on, generates at the moment of arising. 823. Nourishment consumed, having reached persistence, by the mother and by oneself; Having followed the body, generates the eightfold born of nutriment. 824. Thus the pure eights, and others born of them; Sound, intimation, lightness, arise when possible. 825. Thus the four-originated kalāpas in the sense-sphere; Continue as long as life lasts, like the flame of a lamp. 826. Due to eye, ear, and base, the three decades beyond; And the life-nine, in the fine-material sphere. 827. There are always four karma-born in conjunctions and arisings; In the manner stated before, those born of season and mind arise. 828. And one life-nine, in the rebirth and arising; And that born of season in arising, should be specified as twofold for the non-percipient. 829. Thus knowing the order of arising, one should explain. And furthermore; Of aggregates and forms, their arising and non-arising too. 830. In the continuum bound by faculties, all arisings arise; Aggregates and forms, likewise the continuum and accumulations. Outside, in a dead body, kamma-born (forms) are not found; Mind-born aggregates and season-born (forms), lightness and so on (are found). Likewise the pure-octad, sound-nonad, and season in every way; Aggregates are found there, and two forms are specified. All their arisen aggregates are not in the linking (moment); At the moment of arising everywhere, old age and impermanence also (are not). Kamma-born aggregates exist, and birth-form in the linking (moment); Forms and aggregates, all of them, are in the continuum. All forms exist, four-fold arisen in the sense-sphere; Excluding the life-nonad, there are twenty aggregates. It is taken in the decads, not found separately in the sense-sphere; The life-nonad, however, is separate in the form-sphere. Food-born aggregates, and the two gender-forms in the beginning of the aeon; Are not found in the beginning, some are found later. The nose, tongue, body, and gender decads in the form-sphere; And food-born aggregates are not found in any way. Eye, ear, base, sound aggregates, and mind-born (aggregates); Though mentioned before, are not found in the non-percipient realm. Seven aggregates and forms, five forms in the non-percipients; Eleven forms are not there, nineteen aggregates. Therefore, twenty-three forms, and fourteen aggregates; Their arisen (forms) exist in the form-sphere. Seventeen forms, two aggregates with two arisings; Arise for the non-percipients, nothing at all in the formless realms. Thus the order of arising, and also arising and non-arising; Of aggregates and forms, should be understood appropriately. Thus, the discourse on arising in the division of forms is concluded. The twenty-first chapter. The twenty-second chapter 22. Miscellaneous Discourse 844. Having thus explained the arising of forms, now it is said; For skill in the continuum, this miscellaneous (discourse) therein. kaṃ. 845. There are two kinds of connections there, divided into mixed and unmixed; And also threefold, by the divisions of one, four, and five constituents. 846. Only matter for the non-percipient, unmixed due to the absence of mind; And only mind for the formless, due to the absence of matter, thus twofold. 847. Both sense-sphere and form-sphere, And also twofold mixed, thus become four kinds. 848. The one- and four-constituent connections, are five unmixed; The mixed are twenty-six kinds, the five-constituent connections. 849. Thus by the division of planes, even thirty-one kinds; How can they be thirty kinds, by the division of continuity aggregates? 850. The aggregates of matter continuities, are twenty-seven; Said to be in the sense-sphere, their seven are sense-sphere connections. 851. Comprising the aggregates of feeling, perception, formations, and consciousness; Everywhere there are only four, mind continuities. 852. Thus by the two divisions, there are eleven and so on; The continuity aggregates previously, divided into seven and so on. 853. Eleven, ten, nine, eight, seven; Together with six, are to be known, therefore there are six collections there. 854. There are eight continuities, mixed with the form-world; There is one eight-aggregate there, therefore it is called a continuity. 855. One nine-life aggregate, in the non-percipient rebirth; For the formless, all four, mind continuities exist. 856. Thus by one and four, there are two unmixed; And twenty-eight mixed, thus there are thirty connections. 857. The aggregates of simultaneous arising and cessation, are unmixed there; This division of the mixed, is explained as appropriate. 858. By arising, standing, and ceasing, the three moments; Are considered equal for mind, one mind-moment. 859. Two moments are equal for matter, in arising and ceasing; The standing moment is said to be, forty-nine only. 860. The arising of mind and matter, and ceasing are considered equal; Matter is slow-moving, but mind is fast-moving. 861. Thus while matter stands, sixteen mind-arisings; Arise and proceed. having endured, they break very quickly. 862. Therefore indeed, fifty-one moments of material phenomena, likewise; seventeen moments of consciousness, and it is called three moments. 863. Indeed, a moment of consciousness of three, there are two kinds of intimation; but material phenomena with three characteristics, established with their own characteristic. 864. Therefore, having excluded these two, and even the twenty-two kinds; material phenomena, namely the four, determined by their own characteristic. 865. And arising and ceasing together, there are considered to have equal moments; for phenomena with unequal moments, there may be distinction as appropriate. 866. Therefore, material phenomena arisen at the moment of rebirth-linking, after that; break together with the dissolution of the seventeenth consciousness. 867. And material phenomena arisen at its moment of endurance, after that; but break at the arising of the eighteenth consciousness. 868. And material phenomena arisen at its moment of dissolution, after that; break at the times of endurance of the eighteenth consciousness. 869. Similarly, that which has arisen at the arising of the second consciousness; breaks together with the dissolution of the eighteenth consciousness. 870. Thus, by the stated rule, after its own moment of arising; having endured forty-nine moments, it breaks again. 871. Therefore, forty-nine clusters exist together; one arises and one breaks, always. 872. Clusters born of kamma, connected in one continuity, together; arranged in due order, fifty-one are found. 873. But twenty-seven thus indeed, in the sense-sphere, two in the fine-material sphere; heaps of the heads of material continuities, seven and so on. 874. All twenty-nine, born of kamma, as appropriate; fifty-one moments proceed at every moment. 875. There, that which has arisen at the moment of linking, of the seventeenth consciousness; breaks at the arising, thus is said the method of the commentaries. 876. Having rejected that method, it breaks together with consciousness; indeed, "it arises together with consciousness," is said by the teacher. 877. The processes of in-and-out breath, having a single arising and ceasing; indeed are said in the Yamaka to be named bodily and verbal formations. 878. The moment of the arising of consciousness That which has arisen, temperature at its static moment; Generates matter even there, and temperature even at the moment of dissolution. 879. In such a successive order, matter thus arisen, and other; Breaks up at the eighteenth arising, static moment, and so on. 880. Thus the groups are formed, also those born of temperature and nutriment; Connected in one continuum, fifty-one are obtained. 881. Since the mind-born groups arise at the moment of arising; They are obtained together with the moment, therefore, there are only seventeen of them. 882. All generators of matter, in their respective mind-moments; Generate at the static and dissolution moments, some say they do not generate. 883. Of wholesome, unwholesome, and so on, the single arising and cessation; Is stated in the Yamaka for phenomena, and so the Pāli texts say. 884. Connections of wholesome, and so on, are indeed taught here and there; Having said this, what was said before, the teachers desire this method. 885. Thus arisen from four sources, the aggregates of matter-continuum; Both matter and groups, are bound together appropriately. 886. Of those who follow the Suttas, and even of the Buddhas, living beings; Even until the time of death, they continue without interruption. 887. Death is from the exhaustion of life-span, and also from the exhaustion of kamma; Or from the exhaustion of both, or by destructive kamma. 888. For one dying in any of these four ways, for him, thus appropriately; When only seventeen mind-moments of life remain. 889. Of the mind above the death-consciousness, the seventeenth mind; Taking the static moment, kamma-born (matter) does not arise. 890. That which arose at its arising moment, and matter together with death; Breaks up, thus is called dead, from that, that person exists. 891. And mind-born and nutriment-born (matter), do not arise after that; But temperature-born matter, may or may not remain. 892. Then, in the manner stated, the dead being, appropriately; By mixed and unmixed connections, is reborn again. 893. Then, in the manner stated, twenty-nine kamma-born (groups); Five arisen from them, thirty-four are mixed. 894. The groups are aggregates, in the twenty-seven planes; Thus in every way, the material phenomena are explained. Thus ends the section on the analysis of matter. The miscellaneous talk is finished. The twenty-second chapter. The division of form is entirely finished. The twenty-third chapter. 4. The Division of Nibbāna 23.