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Not born from anywhere, that pair is indeed the distinction of ripening. 32. Even by birth, not born, from anywhere, by the method of explanation; Due to the absence of its characteristic, when it exists, there is no cessation. 33. By kamma, mind, fire, and food, aggregates, nine and seven; Four and two should be known, two in living, two in non-living. 34. The octad with life-faculty, the ennead with gender-base; Eye and so on, the five, are decads, nine kamma-born groups. 35. The pure octad, with communication, also the ennead, and the decad; The pure sound, the ennead, lightness and so on, the decad. 36. With communication, lightness and so on, again twelve, thirteen; Born of mind, thus should be known, groups, seven or six. 37. The pure octad, the sound-ennead, lightness and so on, the decad; With sound, lightness and so on, four heat-born particles. 38. The pure octad, with lightness and so on, these two born of food, nine; Seven, four, two. shrine, twenty-two clusters. 39. Four with eight, nine with ten; Three with two and one with one, ten with two and three. 40. And of the four elements, Here, by way of excess, The distinction of form should be known, Born of kamma, mind, and heat. 41. From hair to brain marrow, These twenty are the earth element; From bile to urine, These twelve are said to be the water element. 42. By which there is satisfaction, by which there is digestion and burning, By which there is cooking of food and so on, These four are the dominant fire element. 43. Upward and downward moving, In the stomach and intestines, And that which causes the limbs to move, And breathing in and out, These six should be known as dependent on the wind element. 44. Pus, urine, feces, and that in the stomach, Four born of season; Kamma, digestive fire, from mind, And breath, these six are single-born. 45. Sweat, snot, tears, And saliva, born of mind and season; The thirty-two parts are two-born, The rest are all four-born. 46. Among the single-born, in the four beginning with taste, Four with eight are born of season; The nine with life, in the digestive fire and breath, Are eight-born of mind. 47. Among the two-born, by mind and heat, Two with eight are produced; In the remaining heat and wind elements, In each, there are three. 48. Eight with eight, by kamma, Are in the eight; Thus, the nine with life, These eight are four-born. 49. In the remaining twenty-four, Among the four-born, three with eight; In each, it should be known, Are aggregates born of mind, heat, and kamma. 50. Born of kamma, of body and existence, Ten may also be there; In the twenty-four parts, In each, there are two. 51. The five, eye, ear, and so on, Are again ten-part regions; The nine called sound, Are two, thus by way of clusters. 52. Fifty-three, and one hundred and nine, Tens, nines, and eights, Are produced in order. 53. One hundred and fifty-one in the body, That thousand continues; In the fully developed faculty, form Is produced by the distinction of elements. 54. In the arising of mind, the causes of form Are kamma and so on; There is no duration in the mind's path, No arising of form in its dissolution. 55. "Change of that which has endured," Since it is said, the moment of duration Exists, if it is a continuous series. by which, duration there is declared. 56. Or else, at the moment of fruition, kamma, At the moment of mind's mere arising; Season, nutriment, in their own place, Indeed become causes of matter. 57. At the moment of the first (existence), Due to the body-existence-basis, three Decads become for the existent; Without existence, two would be. 58. And thereafter, kamma-born, fire-born, mind-born, Those aggregates, and two octads, Previously, at the moments previously stated, Declare. 59. In time, nutriment-born arises, And eye-etc. decads; From four conditions, matter, Thus aggregated, proceeds. 60. That, with a life-span of seventeen minds, Without the characteristic of intimation; Continuously until death, matter, Bringing forth the fruit of old age etc. 61. From dissolution, at the arising of seventeen, Kamma-born does not arise; After that it arises, therefore, By its exhaustion, death would be. 62. Or by the exhaustion of both life and kamma, Death would be; Or by effort, or by cutting-off kamma of some. 63. For the spontaneously arisen being, Seven kamma-born decads; In the sense-sphere first, Is produced even before by fire-born. 64. And for the first humans of the aeon, In the lower realms, and for the blind, And for the deaf, first six, Others born before would be. 65. There, for the blind and deaf, Five are non-existent; By reason here it should be known, Five or even four. 66. For one lacking the triad of eye etc., Only four would be; What is said, having examined, Should be taken by one who knows. 67. In matter, and the life-hexad, The triad of eye-etc. heptads; Five or six by season and mind, Five or six for the unconscious would be. 68. Due to the rule of the five elements etc., In the text, the arising of smell and taste; The non-arising of elements there, Of those proceeding without touch. 69. The state of hardness, heat, motion, Does not exist due to the function of elements etc.; Other, for those of smell etc., Because of not being perceived by their function. 70. In matter, contact-resistance etc., Like being crushed there; And collision is the cause Of sound's arising elsewhere. 71. This is to be desired as one conclusion, Due to non-contradiction with the text; Or else, by them it should be known, Decad, nonad, octad. 72. All matter in the sense-sphere existence, In matter, e... nineteen; Ten of the non-percipient, and of the Gandharvas and Brahmas. Thus ends the Summary of Truths, called the Summary of Form, The First Chapter. 2. The Second Chapter Summary of the Three Aggregates 73. Feeling is three-fold, by pleasure, pain, and equanimity; Its characteristic is the experience of agreeable, disagreeable, and neutral. 74. Bodily and mental pain, pleasure and equanimity are feelings; One is purely mental, due to the five-fold division of faculties. 75. Perception is of whatever kind, perception is bound to mindfulness; It is six-fold, by way of contact-born from the six doors. 76. Formations are volition, contact, and mental advertence; Initial application, sustained application, and effort, joy, and the will to act, and decision. 77. Faith, mindfulness, shame, and moral dread, generosity, loving-kindness, and wisdom again; Equanimity and tranquility, two by way of body and mind. 78. Lightness, pliancy, adaptability, proficiency, and rectitude; Compassion, appreciative joy, and abstention from wrong speech, wrong action, and wrong livelihood. 79. Greed, hatred, and delusion, wrong view and restlessness; Shamelessness and lack of moral dread, and doubt. 80. Conceit, envy, and avarice, remorse, sloth, and torpor; These fifty are called the aggregate of formations. 81. Function is volition, contact, touching, and remembering there; Mental advertence is for guarding, concentration is non-distraction. 82. Bringing to bear and sustained application, initial application and sustained application are for directing; Energy is for invigorating, joy is delight, will to act is the desire to do. 83. Decision is determination, faith, serenity, mindfulness is remembering; Shame is disgust at evil, moral dread is fear of it. 84. Non-attachment and non-fierceness, generosity, loving-kindness, and wisdom again; Right understanding, equanimity, whose characteristic is even-mindedness. 85. Six pairs of body and mind, for removing sluggishness, stiffness, unadaptability, unskillfulness, and crookedness. 86. These are the opponents, respectively, of restlessness and sloth, wrong view and so on; And of the remaining, such as lack of faith, and deceit, and so on. 87. The desire to remove suffering, compassion, appreciative joy is rejoicing; Cessation of wrong verbal conduct and so on, the three abstinences. 88. Greed Hatred and delusion, Greed, fierce pride, and blindness; Gradually, wrong view, wrong grasping, Restlessness, confusion, are considered. 89. Shamelessness, lack of conscientiousness, Fearlessness of blame, heedlessness; Doubt, indeed, is perplexity, Conceit is a sign of elevation. 90. Regarding others' possessions, Envy and concealment; Jealousy, stinginess, suffering, Sorrow for what is done and not done. 91. Torpor is a shrinking of the mind, And unsuitability for work; Sloth, thus, of these, The wise should know the characteristics. 92. From feeling up to concentration, Seven are called 'all-pervading'; From initial thought up to determination, Six are called 'miscellaneous'. 93. Faith and so on, abstinences, Are twenty-five undefiled; From greed up to sloth, Are fourteen defiled. 94. Envy, stinginess, remorse, hatred, In the sense-sphere, compassion, sympathetic joy; In the sense-sphere and form-sphere, the remaining forty-six Arise in the three realms. 95. Desire, determination, equanimity, attention, with restlessness, Compassion and so on, five; conceit and so on, Six, indeed, are sixteen. 96. Desire and so on, five are fixed, There, eleven are not others; Shamelessness and fearlessness of blame, These two destroy the world. 97. These two, delusion and restlessness, Are four 'all-pervading unwholesome factors'; The 'world-guarding pair' is said To be called shame and dread of blame. 98. Contemplating the object, Jhana factors: initial thought, sustained thought; Joy, one-pointedness, and so on, Indeed, seven, with three kinds of investigation. 99. Faith, mindfulness, wisdom, one-pointedness, energy, World-destroyers; These nine are protectors, Unshakeable powers. 100. Here, faith and so on, five faculties, Having made wisdom here in four ways; By feelings, these two sevens, Are faculties due to their dominance. 101. Mind and form faculties, these, All are called faculties;