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origination from nutriment conditioned by consciousness, origination from season conditioned by consciousness— this division should be understood. Therein, consciousness means the eighty-nine consciousnesses. Among these, thirty-two consciousnesses, twenty-six, nineteen; sixteen are considered generators of rūpa, posture, and intimation. Indeed, eight wholesome kāmāvacara consciousnesses, twelve unwholesome consciousnesses, ten functional consciousnesses excluding the mind-element, and two supernormal knowledge consciousnesses from wholesome functional consciousness— these thirty-two consciousnesses generate rūpa, posture, and intimation. The remaining ten rūpāvacara consciousnesses, excluding resultants, eight arūpāvacara consciousnesses, and eight supramundane consciousnesses— these twenty-six consciousnesses generate rūpa and posture, but not intimation. The ten bhavaṅga consciousnesses in the kāmāvacara realm, five in the rūpāvacara realm, the three mind-elements, and one resultant ahetuka mind-consciousness-element accompanied by joy— these nineteen consciousnesses generate rūpa only, not posture, not intimation. The two five-sense consciousnesses, the rebirth-linking consciousness of all beings, the death-consciousness of Arahants, the four arūpa resultant consciousnesses—these sixteen Certain consciousnesses do not generate matter, nor posture, nor intimation. And those that generate matter here, they do not do so at the static moment, nor at the dissolution moment, for then the consciousness is weak. But at the arising moment it is strong, therefore it then, relying on a pre-arisen basis, generates matter. What is called mind-originated (matter) are the three immaterial aggregates, and seventeen kinds of matter, namely: the sound-octad, bodily intimation, verbal intimation, space element, lightness, pliancy, adaptability, accumulation, and continuity. What is called mind-conditioned (matter) is the four-originated matter thus stated: "Later-arisen consciousness and mental factors are a condition for this pre-arisen body." What is called mind-conditioned-nutrient-originated (matter) is when the nutrient, having attained its state among the mind-originated matters, generates another nutrient-octad, thus connecting two or three occurrences. What is called mind-conditioned-temperature-originated (matter) is when the mind-originated temperature, having attained its state, generates another nutrient-octad, thus connecting two or three occurrences. Thus should the arising of mind-born matter be seen. 703. In the case of nutrient-born (matter) also, the division should be understood as: nutrient, nutrient-originated, nutrient-conditioned, nutrient-conditioned-nutrient-originated, and nutrient-conditioned-temperature-originated. Therein, what is called nutrient is edible food. What is called nutrient-originated (matter) is the nutrient-octad generated by the nutrient, having obtained the conditioned karmic matter as a condition, established therein, and having attained its state; and the space element, lightness, pliancy, adaptability, accumulation, and continuity— these fourteen kinds of matter. What is called nutrient-conditioned (matter) is the four-originated matter thus stated: "Edible food is a condition for this body by way of nutrient condition." What is called nutrient-conditioned-nutrient-originated (matter) is when the nutrient, having attained its state among the nutrient-originated matters, generates another nutrient-octad; and there, too, the nutrient generates another, thus connecting the occurrence for ten or twelve times. Food consumed for one day supports for even seven days. . Divine nutriment sustains for one month, even two months. Food consumed by the mother pervades the child's body and generates matter. Food smeared on the body also generates matter. Kamma-born nutriment is called acquired nutriment. When it reaches its proper place, it generates matter; therein, nutriment generates another. Thus, four or five occurrences are connected. As for nutriment-condition-temperature-origination, the nutriment-originated fire element, when it reaches its proper place, generates temperature-originated matter with nutriment as the eighth. Therein, this nutriment becomes a cause, being the generator of nutriment-originated matter. For the rest, it is by way of support, presence, and non-disappearance. Thus, the arising of nutriment-born matter should be seen. 704. In temperature-born phenomena, temperature, temperature-origination, temperature-condition, temperature-condition-temperature-origination, and temperature-condition-nutriment-origination— this division should be understood. Therein, temperature means the fire element originated from four causes. This is of two kinds: hot temperature and cold temperature. Temperature-origination means the temperature originated from four causes, having obtained acquired matter as a condition, when it reaches its proper place, generates matter in the body. This is sixteenfold: with sound, space element, lightness, softness, adaptability, accumulation, and continuity. Temperature-condition means temperature is a condition for the arising and ceasing of matter originated from four causes. Temperature-condition-temperature-origination means the temperature-originated fire element, when it reaches its proper place, generates another matter with nutriment as the eighth. Therein, temperature generates another. Thus, even for a long time, remaining in the unacquired side, temperature-originated matter continues to arise. Temperature-condition-nutriment-origination means the temperature-originated nutriment, when it reaches its proper place, generates another matter with nutriment as the eighth. Therein, nutriment generates another. Thus, it connects ten or twelve occurrences. Therein, this temperature becomes a cause, being the generator of temperature-originated matter. For the rest, it is by way of support, presence, and non-disappearance. Thus, the arising of temperature-born matter should be seen. Indeed, seeing the arising of matter, one sees matter in time. It is called comprehending. Discourse on the manner of seeing the arising of the formless 705. Just as by one comprehending form, of form, so too by one comprehending the formless, the arising of the formless should be seen. And that, indeed, is only by means of the eighty-one mundane consciousness-moments. That is to say – This formless, indeed, arises at rebirth, by way of accumulated kamma in a previous existence, as nineteen types of consciousness-moments. And its manner of arising should be understood in the way stated in the exposition of Dependent Origination. That same [consciousness] from the moment immediately following the rebirth consciousness, by way of life-continuum, and at the end of life, by way of death. Whatever there is of the sense-sphere, that is by way of retention-consciousness at strong objects in the six doors. In the course of existence, however, due to the eye not being obstructed, and forms having come into its range, eye-consciousness arises, dependent on light and caused by attention, together with its associated states. Indeed, at the moment of the eye-sensitivity's duration, the form, having reached its duration, strikes the eye. When that is struck, the life-continuum arises and ceases twice. Then, on that very object, the functional mind-element arises, performing the function of adverting. Immediately after that, eye-consciousness, either resultant wholesome or resultant unwholesome, seeing that very form. Then, the resultant mind-element, receiving that very form. Then, the resultant rootless mind-consciousness-element, investigating that very form. Then, the functional rootless mind-consciousness-element, accompanied by equanimity, determining that very form. After that, one of the sense-sphere wholesome, unwholesome, or functional consciousnesses, or a rootless consciousness accompanied by equanimity, for five or seven impulsion-moments. Then, for sense-sphere beings, any one of the eleven retention-consciousnesses, corresponding to the impulsion. This method applies to the remaining doors as well. In the mind-door, however, even developed consciousnesses arise. Thus, in the six doors, the arising of the formless should be seen. Thus, indeed, seeing the arising of the formless, he comprehends the formless in due course. Thus, in due course. Not by contemplating form by time, nor even formless, and having applied the three characteristics, practicing in sequence, one accomplishes the development of wisdom. Discourse on the Contemplation of the Sevenfold Form 706. Another, by way of the sevenfold form and the sevenfold formless, having applied the three characteristics, contemplates formations. Therein, by these aspects: from taking and laying down, from growth, aging, and cessation, from being food-born, from being season-born, from being kamma-born, from being mind-originated, and from the nature of form—applying and contemplating by these aspects is called applying and contemplating by way of the sevenfold form. Therefore the ancients said – From taking and laying down, From growth, aging, and cessation; And from food, and from season, And from kamma, and from mind; Seven from the nature of form, One discerns extensively. Therein, 'taking' is rebirth-linking. 'Laying down' is death. Thus the meditator, having delimited one hundred years by these taking and laying down, applies the three characteristics to formations. How? Within this interval, all formations are impermanent. Why? Because of arising and passing away, because of change, because of being temporary, and because of denying permanence.