English
The aging (jīraṇa) of forms, which last only for a moment each, by way of their tendency towards cessation, is decay (jarā); that itself is decay (jaratā). That which does not attain permanence and stability is impermanent (anicca); its state is impermanence (aniccatā), the breaking up of form. Characteristic form (lakkhaṇarūpa) is so called because it is the cause of characteristics for phenomena according to their respective states. 16. Birth-form And thus, starting from rebirth-linking, due to the momentary arising of material phenomena, by the nature of the arising of matter called birth, and due to its continuous occurrence connected with the four continuities of matter, the matter called birth, which is considered matter, is indeed called growth and continuity, due to the difference in the mode of occurrence called initial and subsequent permanence, and because it is stated, having been divided for the sake of those to be trained, as "growth and continuity" (Dhs. 642). And having done so, to show their non-difference in meaning in their exposition, it is said: "That which is the accumulation of the sense bases, that is the growth of matter. That which is the growth of matter, that is the continuity of matter." (Dhs. 641-642). "Also eleven kinds" means also eleven kinds by way of homogeneous collection. 17. The four great elements, the five sense faculties, the four objects (of sense), the two kinds of sex (bhāva), and the heart-base matter – these, together with the two of life-faculty matter and nutriment matter, are eighteen kinds. Likewise, demarcation (pariccheda), the two kinds of intimation (viññatti), the three kinds of alteration (vikāra), and the four kinds of characteristics (lakkhaṇa) – these ten, being unproduced (anipphannā) because they do not arise separately by their own causes apart from the nature of demarcation, alteration, etc., of matter, thus become twenty-eight kinds. The exposition of the summary of matter is concluded. The exposition of the classification of matter 18. Now, to show the one-fold and other classifications of the enumerated material phenomena, the phrase "all this" and so on is stated. It is rootless (ahetukaṃ) due to the absence of associated roots like non-greed. It is conditioned (sappaccayaṃ) due to having its respective conditions. It is with defilements (sāsavaṃ) due to being accompanied by defilements like sensual defilements that arise concerning oneself. It is conditioned (saṅkhataṃ) due to being constructed by conditions. It is mundane (lokiyaṃ) due to being involved in the world called the aggregates of clinging. It is of the sensual sphere (kāmāvacaraṃ) due to being pervaded by sensual craving. It is without object (anārammaṇaṃ) because it does not grasp any object, unlike immaterial phenomena. It is not to be abandoned (appahātabbaṃ) because there is no abandoning of it by way of substitution or otherwise. The word "iti" (thus) means "of that kind," and by it, all such as "undetermined" (abyākata) is included in the one-fold classification. 19. Internal matter (ajjhattikarūpaṃ) is that which is called one's own being, and it arises with reference to oneself, having oneself as its object. Indeed, other things also arise internally... It exists, but by common usage, only the eye and so on are internal. Or, as if saying, "If we were not, you would be like a log," because of their extreme helpfulness to the individual existence, the eye and so on are specifically called internal. Or, referring to the mind, which is called the self, because they function as its doors, they are "ajjhatta" (internal), and that itself is "ajjhattika" (internal). Because they are external to that, the other twenty-three kinds of form are external forms. 20. The other twenty-two kinds are non-basis forms. 22. The eight kinds of faculty-form have a dominant influence on the five consciousnesses, on gender signs, and on the maturation of co-nascent forms. Indeed, the five kinds of sensitive form have dominance over eye-consciousness and so on, by causing them also to be keen or dull, according to their own keenness or dullness. The two kinds of gender also have dominance over female and male signs, etc., because these mostly arise in their own natural continuum in that specific way, even though they arise from their respective conditions, and not because of being a faculty-condition. And life has dominance over the maturation of kamma-born forms, because their respective momentary existence is bound to the life faculty. And it itself functions through its own established connection to phenomena, like a helmsman. 23. Because of its coarseness due to attaining the state of object and subject, it is gross form. For that very reason, because it is easy to grasp, it is called near form or proximate form. That which is the confronting of those that have come into contact, whether by themselves or by way of a basis, and those that have not come into contact, a mutual falling upon, that is like an impact, thus it is impact (paṭigha). Just as when there is an impact, there is a disturbance of the weak, so too, when there is mutual confrontation, because of its non-material nature, there is a disturbance of the weak bhavanga. That which has impact is "with impact" (sappaṭigha). Here, direct contact is for touch, contact by way of a basis is for smell, taste, and body, and for odors and flavors; and non-contact in both ways is for eye, ear, visible form, and sound—this should be understood. The other sixteen kinds, because of the absence of the nature of grossness and so on, are subtle form and so on. 24. Born from kamma Eighteen kinds of clung-to form are clung-to, grasped, as their own fruit, by craving and views, through karma accompanied by them. The other ten kinds are unclung-to form, by not grasping what is not grasped. 25. It is with a showing, meaning with a manifestation in the nature of being visible, thus it is with manifestation. For the nature of being an object of eye-consciousness is called a manifestation, and though it is not different from the eye-base, it is proper to speak of it as if it were different, to distinguish it from other phenomena. Thus, it is with a manifestation. For among phenomena that are unified by the common nature of being a phenomenon, any distinguishing characteristic that creates diversity is suitable to be treated as if it were different. In this way, a comprehension of the specific meaning occurs. 26. By way of not reaching, meaning by way of an object that has not been reached by oneself, or by way of not reaching the region of the object by oneself. For the eye and ear do not reach forms and sounds, or they themselves grasp the object without reaching it. Therefore, it is said: “Among these, the eye and ear are non-reaching graspers; because they are causes for the arising of consciousness, in objects that are within and beyond reach. “Thus, the eye perceives the color of cities and so on, even if far away, or concealed by crystal and so on, and large. “And the sound of bells and so on, even if in the sky and so on, or within the belly or skin, and large, is an object of the ear. “If it is said that it goes to that object-region and grasps it by contact; then even in the arrangement of the sense-base, that would be its object. “If it goes to the vicinity of the sense-faculty by way of the continuity of elements; then color and sound are born of karma, mind, and nutriment, and born of mind. “They are not objects of these, for they do not arise outside; and they are spoken of without distinction in the text, as being objects of those. “And if these two grasp only what is near to themselves; then the eye would see its own color, and the root of the eyebrow. “And there would be no distinction of direction and region for sound; and there would be the shooting of an arrow into one’s own ear for an archer.” The form that grasps objects, being supported by consciousness, has the nature of grasping those respective objects. The other twenty-three kinds of the form that grasps its range, because there is no grasping of range. 27. It is called "color" because it is to be described and seen. It is called "nutriment" because it generates form immediately after its own arising. It is called "indivisible form" because there is no separate, distinct occurrence of mutual division anywhere. For even the view of those who assert the absence of odors and so forth in the realm of form has been rejected by the teachers here and there. 28. In "Iccevanti" (and so on), the word "iti" (so) indicates kind, and by it, all future distinctions such as dukatika (wrongdoing) are included here. The description of the division of form is finished. The description of the method of the origination of form 29. What are those actions and so forth? How, where, and when do forms originate? It is said, "tatthā" (therein), and so on. "Paṭisandhimupādāya" (taking rebirth-linking as the basis) means taking the moment of the arising of the rebirth-linking consciousness as the basis. "Khaṇe khaṇe" (in each moment) means in each of the three moments of each consciousness, which implies continuously. Others, however, reject the arising of form in the static moment of consciousness and in the dissolution moment. Although the explanation of their arising in the absence of the static moment and what is to be said about it has been given below, here too, for easy comprehension, it is summarized along with the explanation of the absence of the arising of form in the dissolution moment and what is to be said about it: "In 'uppannuppajjamānaṃ' (arisen and arising) and so on in the Vibhaṅga, that which has arisen in the dissolution moment is not that which is arising. "By 'uppajjamānamuppāde, uppannañcātiādinā' (arising in the arising, and arisen, and so on), only dissolution and arising are declared, not the static moment of consciousness.