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there is the nutriment-eighth, and sound, thus nine." And when the sound-ennead is mentioned, the sound-lightness-etc.-duodecad is also mentioned. Therefore, the pure octad, the sound-ennead, the bodily intimation-decad, the verbal intimation-decad, the lightness-etc.-eleven, the sound-lightness-etc.-duodecad, the bodily intimation-lightness-etc.-duodecad, and the verbal intimation-sound-lightness-etc.-thirteens, these eight mental aggregates are to be counted. arises. But in the Summary of Truths, the nine sounds are not taken separately as the twelve of lightness, etc., and only seven mind-born aggregates are stated. In the commentaries, in the ancient commentary on this, By the method of the Great Commentary, showing the nine sounds in the thought-expansion sound, which is without intimation and not knowable by ear, and then showing another view: "Also, the sound of a multitude's gathering, whose letter, word, and meaning are not discernible from afar, is a mind-originated, non-intimating sound," they say. "Likewise, for animals and birds who do not understand each other's language, and for the blind and Tamils, etc., there is a mind-originated sound that is non-intimating," it is said. There, the thought-expansion sound, which is without intimation and not knowable by ear, is rejected in the Aṭṭhasālinī. The mind-originated clamorous sound of a multitude's gathering is also intimating, with letter, word, and meaning discernible to those standing nearby. Otherwise, all mind-born sounds, whose words and meanings are not discernible to those standing further away, would all be without intimation. And the mind-born sound of animals and birds, etc., is not without intimation, because it makes known the intention and meaning to others of the same species. But in the later commentary on this, It is said that the nine sounds here are just the eight accompanied by sounds like letters, syllables, and hand-claps. That too is not suitable. For such a sound is mind-conditioned and temperature-originated. Therefore, in the way stated in the Visuddhimagga, this ninefold sound should be understood in the in-breaths and out-breaths, and in the sounds of speech, when sometimes accompanied by mind, such as coughing, spitting, vomiting, and discarding sounds, etc. Why are the last two of the temperature-born aggregates not found externally? Are not the lightness, heaviness, softness, hardness, and wieldiness of forms also seen externally? True, but those exist by way of the lesser or greater degree of the elements, not by way of the triad of lightness, etc. This should be understood. Why are the space element and the characteristic forms not included in the form aggregates? It is said, "aggregates," etc. The space element merely for the distinction of words, it is not a constituent part or component of any rūpa-group. And the characteristic rūpas, being merely the characteristics of origination, etc., of all kalāpas, are not, like modified rūpas, differentiators of kalāpas, constituent parts, or causes for the designation of specific kalāpas. Therefore, it shows that these are not included in them. By this, the rule stated previously, beginning with "single origination," applies only to produced rūpas, not to unproduced rūpas. And it also shows that the differentiation of kalāpas is itself a constituent part of a kalāpa. And having done so, it should be understood that the inclusion of the two kinds of intimation, even though lacking a single cessation as a constituent, is perfectly justified because they cause the differentiation of kalāpas. [Explanation of Kalāpas] 160. "As is fitting" according to the nature of beings, and of those with complete and incomplete faculties, as is appropriate. "Not deficient" means complete. For there is no such thing as this mind-and-matter not being found in the realm of sensual desire. [198] However, in the Vibhāvanī, what is said, "as is fitting, according to the nature of beings with complete sense-bases," is not good. For "not deficient" is not a qualification in terms of individuals. Here, in the Mahāsīhanāda Sutta, concerning those born from moisture and those of spontaneous birth— "Indeed, Sāriputta, there are these four kinds of birth. Which are the four? Birth from eggs, birth from a womb, birth from moisture, and spontaneous birth. Sāriputta, those beings who are born by breaking through an eggshell, this, Sāriputta, is called birth from eggs. Sāriputta, those beings who are born by breaking through a womb-membrane, this, Sāriputta, is called birth from a womb. Sāriputta, those beings who are born from rotten fish, or from rotten corpses, or from rotten gruel, or from a cesspool, or from a ditch, this, Sāriputta, is called birth from moisture. Devas, beings in hell, some humans, and some in the lower realms— this, Sāriputta, is called spontaneous birth," so it is said. And in the Commentary, "Born in an egg are egg-born. Born in a womb are womb-born." Born in moisture, moisture-born. Born as if having arisen without these causes, having come into being, they are spontaneous. They are born by bursting forth, meaning they are born by breaking out. Unpleasant places are shown by 'putrid corpse' and so on. It is said that beings are born in pleasant things like ghee, oil, honey, and treacle. Here, in the first two, according to the Pāli, egg means egg-sac. Womb means bladder-sac. Born from that, released, come forth, thus they are known as egg-born and womb-born. There, in the science of etymology, it is said: 'Jaraṃ jīraṇaṃ bhedaṃ yāti upetīti jalābū' meaning that which goes to old age, decay, and breaking apart is the womb. Water is called kalala (embryonic fluid). That which covers it, protects it, is the womb, the enclosure of the embryo. Where they sink, that is moisture. Putrid fish and so on, ghee and oil and so on, the core of a lotus, the core of bamboo, the hollow of a tree, flowers, fruits and so on, and a wet, damp place. At the moment of rebirth, having perfect limbs and minor parts, they are born as if having arisen from there and there, thus they are spontaneous. In the explanation, however, Even the egg-born and so on, when entering the egg-sac and so on, are indeed born by arising. Thinking that there is a possibility of their being spontaneous, it is said that 'upapāto nesaṃ atthīti opapātikā' meaning 'they have spontaneous arising, thus they are spontaneous'. Here, a specific spontaneous arising is taken in terms of excellence and limitation. Just as one says, "A beautiful maiden should be given." In the excellent sense: meaning in the sense of excellence, which is the state of having perfect sense bases. There, the spontaneous are born with a completely perfect body, with limbs and minor parts. There is no further need for them to grow. For the moisture-born, however, only the sense bases are perfect. The limbs and minor parts, however, are known to become perfect only after growing. In the inferior sense: meaning in the sense of degradation. Eye, ear, nose, and the state of being one-eyed are sometimes not obtained. Because of the possibility of those born deaf and born without a nose, it is of little use. There, all of them are sometimes not obtained by the uncaused moisture-born of good and bad destinies. In a good destination, the spontaneous birth state is the best kind of existence. It is obtained by no mean karma. Therefore, among those born spontaneously in a good destination, there are no imperfect faculties, except for the primordial non-existent ones. Even among those born in a bad destination, sometimes only the imperfection of eye and ear should be mentioned, not the imperfection of the nose. For it is said in the commentary that there is no spontaneously born being without a nose in the sense-sphere. It should be understood that there is no imperfection of the tongue for anyone at all. Thus, in the Dhammahadaya Vibhaṅga: "At the moment of rebirth in the sense-sphere, for some, eleven bases appear. For some, ten. For some others, ten. For some, nine. For some, seven bases appear." There, "in the sense-sphere" means in the sense-world. "At the moment of rebirth" means at the moment of the arising of the rebirth-linking consciousness. In the four sentences beginning with "for some, eleven bases," those born from moisture and spontaneously born are mentioned. But in "for some, seven bases," only the womb-born are mentioned. There, since seven bases are not obtained at the moment of rebirth-linking, but only at the time of existence, therefore, "eleven bases" is said. "For some, ten" is due to the imperfection of the eye. "For some others, ten" is due to the imperfection of the ear. "For some, nine" is said due to the imperfection of both eye and ear. If there were a spontaneously born being without a nose, then three cases of ten would have been mentioned along with the naturally noseless. Similarly, three cases of nine and one case of eight would have been mentioned along with the naturally blind but with nose and the naturally deaf but with nose, due to the three imperfections. Since this is not stated, it is understood that there is no spontaneously born being without a nose. And in that Vibhaṅga, in the section on faculties, since it is not stated "spontaneously born hermaphrodites," except for the primordial non-existent ones, there is no spontaneously born hermaphrodite. Even though not stated in the Pāḷi, the aforementioned imperfections of eye and so on for those born from moisture should be understood according to the commentary. Thus: It is said: seventy, at most, are the forms in the wombs of those born from moisture and spontaneously arisen. Or, at least, thirty. There, thirty forms are said to be due to the tongue, body, and base decads. This statement, indeed, is said in the Great Commentary to be spoken with reference to those born from moisture. However, by the teacher Elder Nanda, in the Yamaka,