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produced and unproduced, sensitive form and non-sensitive form, faculty and non-faculty, appropriated and unappropriated, etc. it is of two kinds. Therein, that which arises based on the fivefold self-existence, such as the eye, etc., is internal. , the rest is external to that. The eye and so on, nine, and the three elements excluding the water element, these twelve kinds are gross, because they are to be taken by way of impact; the rest is subtle, because it is the opposite of that. What is subtle is far, because its nature is difficult to penetrate; the other is near, because its nature is easy to penetrate. The four elements, the eye and so on, thirteen, and edible food, these eighteen kinds of form are produced, because they are to be grasped by their own nature, transcending the characteristic of being defined or modified; the rest is unproduced, being the opposite of that. The eye and so on, five kinds, are sensitive form, because they are clear like a mirror surface, being a condition for the grasping of visible objects and so on; the other is non-sensitive form, being the opposite of that. Sensitive form itself, together with the female faculty and so on, is a faculty by way of dominance; the rest is non-faculty, being the opposite of that. What is karma-born, which we will explain later, that is karma-originated, because it is grasped by karma; the rest is non-karma-originated, being the opposite of that. 448. Again, all form is threefold by way of the triads of visible, karma-born, and so on. Among these, gross form is visible and with impact; the rest is invisible and with impact. All subtle form is invisible and without impact. Thus, it is threefold by way of the visible triad. By way of the karma-born triad and so on, what is born from karma is karma-born; what is born from other conditions is non-karma-born; what is born from nowhere is neither karma-born nor non-karma-born. What is born from mind is mind-born; what is born from other conditions is non-mind-born; what is born from nowhere is neither mind-born nor non-mind-born. What is born from food is food-born; what is born from other conditions is non-food-born; what is born from nowhere is neither food-born nor non-food-born. What is born from temperature is temperature-born; what is born from other conditions is non-temperature-born; what is born from nowhere is neither temperature-born nor non-temperature-born. Thus, it is threefold by way of the karma-born triad and so on. 449. Again, it is fourfold by way of the four categories of seen, and so on, and visible object, and so on, and basis, and so on. Among these, the visible object base is called seen, because it is an object of sight; the sound base Called 'heard' because it is an object of hearing. The triad of smell, taste, and touch is called 'sensed' because it is an object of the sense faculties apprehending by contact. The rest is called 'cognized' because it is an object of consciousness itself. Thus, it is fourfold, according to the four categories beginning with 'seen'. Here, generated matter is called 'matter-matter'. The space element is called 'delimiting matter'. From bodily intimation up to adaptability is called 'mutable matter'. Birth, decay, and dissolution are called 'characteristic matter'. Thus, it is fourfold, according to the four categories beginning with 'matter-matter'. Here, what is called 'heart-basis matter', that is a basis, not a door. The two intimations are doors, not bases. Sensitive matter is both a basis and a door. The rest is neither a basis nor a door. Thus, it is fourfold, according to the four categories beginning with 'basis'. 450. Again, it is fivefold according to these categories: born of one, born of two, born of three, born of four, and not born of anything. Here, what is born of kamma alone and what is born of mind alone are called 'born of one'. Among these, the sense faculties, together with the heart-basis, are born of kamma alone. The two intimations are born of mind alone. That which is born from mind and from temperature, that is called 'born of two'; that is the sound-ayatana alone. That which is born from temperature, mind, and nutriment, that is called 'born of three'; that is the triad of lightness and so forth. That which is born from all four, beginning with kamma, that is called 'born of four'; that is the remainder, excluding characteristic matter. Characteristic matter, however, is not born of anything. Why? For there is no birth of birth, and the other two are merely the ripening and breaking up of what has already arisen. And what is allowed as being born of something for birth, in passages such as: "The visible object, the sound, the smell, the taste, the tangible, the space element, the water element, lightness of matter, softness of matter, adaptability of matter, growth of matter, continuity of matter, nutriment in edible food— these phenomena originate from mind" (Dhs. 1201), that should be understood as being seen at the moment of the function and influence of the conditions generating matter. This, for now, is an introduction to the detailed discourse on the aggregate of matter. Discourse on the Aggregate of Consciousness 451. Among the others, whatever... Whatever is of the characteristic of feeling, all that, gathered together, is the aggregate of feeling; whatever is of the characteristic of perceiving, all that, gathered together, is the aggregate of perception; whatever is of the characteristic of constructing, all that, gathered together, is the aggregate of mental formations; whatever is of the characteristic of cognizing, all that, gathered together, is the aggregate of consciousness, is to be understood. Among these, since when the aggregate of consciousness is understood, the others are easily understood, therefore, taking the aggregate of consciousness as the beginning, we shall make the description. Whatever is of the characteristic of cognizing, all that, gathered together, is the aggregate of consciousness, it has been said. And what is consciousness of the characteristic of cognizing? As it is said: “It cognizes, it cognizes, friends, therefore it is called consciousness.” Consciousness, mind, mentality are one in meaning. This, though in its nature one-fold by the characteristic of cognizing, is threefold by way of class: wholesome, unwholesome, and indeterminate. 452. Among these, wholesome is fourfold by way of plane: sensuous, fine-material, immaterial, and supramundane. Among these, sensuous is eightfold by way of distinction of joy, equanimity, knowledge, and volitional formation. That is to say: accompanied by joy, associated with knowledge, unprompted and prompted; likewise, dissociated from knowledge. Accompanied by equanimity, associated with knowledge, unprompted and prompted; likewise, dissociated from knowledge. For when, having attained to the perfection of the recipient of the gift or other cause for joy, or some other cause for joy, delighted and joyful, with the right view foremost, proceeding in the manner of "there is what is given," and so on, without sinking, unprompted by others, one performs meritorious deeds such as giving, then one's mind is accompanied by joy, associated with knowledge, unprompted. But when, delighted and pleased in the manner mentioned, with the right view foremost, sinking due to not having given up attachment, and so on, or prompted by others, one performs it, then that same mind is prompted. For in this context, the term "prompted" is by way of oneself or others. It is the term for the spontaneous and the prompted. But when children, having become familiar by seeing the conduct of relatives, seeing monks, filled with joy, spontaneously give something in hand or pay homage, then the third consciousness arises. But when, encouraged by relatives (saying) "Give! Pay homage!", they act thus, then the fourth consciousness arises. But when, due to the non-attainment of recipients of offerings, etc., or due to the absence of other causes for joy, they are devoid of joy in all four modes, then the remaining four, accompanied by equanimity, arise. Thus, by the distinction of joy, equanimity, knowledge, and volition, the eight kinds of sense-sphere wholesome (consciousness) should be understood. But the form-sphere (consciousness) is fivefold by the distinction of the combination of jhana factors. Namely: the first is accompanied by initial application, sustained application, rapture, happiness, and concentration; the second has transcended initial application; then the third has transcended sustained application; then the fourth has become dispassionate towards rapture; and the fifth has happiness set, accompanied by equanimity and concentration. The formless-sphere (consciousness) is fourfold by way of the combination of the four formless attainments. Indeed, the first is associated with the jhana of the sphere of infinite space, as described; the second, third, and fourth with the sphere of infinite consciousness, and so on. The supramundane is fourfold by the combination of the four paths. Thus, wholesome consciousness alone is twenty-onefold. 453. But unwholesome (consciousness) is onefold by plane, being only sense-sphere; and threefold by root: rooted in greed, rooted in hatred, and rooted in delusion. Among these, that rooted in greed is eightfold by the distinction of joy, equanimity, wrong view, and volition. Namely: accompanied by joy, associated with wrong view, unprompted and prompted; similarly, dissociated from wrong view. Accompanied by equanimity, associated with wrong view, unprompted and prompted; similarly, dissociated from wrong view. Indeed, when, by the method beginning with "There is no danger in sensual pleasures" (MN 1.469), having put wrong view first, delighted and satisfied, one enjoys sensual pleasures or... or believes in auspicious signs and so on as essential with a naturally keen, unprompted mind,