English
Five sensitive material qualities: eye, ear, nose, tongue, body. Five sense-object material qualities: visible form, sound, smell, taste, tangible. Therein, the tangible is threefold: earth-tangible, fire-tangible, wind-tangible. Two sex material qualities: femininity, masculinity. One life material quality. One heart-base material quality. One nutriment material quality. One space-element material quality. Two communication material qualities: bodily communication, verbal communication. Three alteration material qualities: lightness, pliancy, adaptability. Four characteristic material qualities: origination, continuity, decay, impermanence. Among these, six material qualities are factors for material qualities: the four great elements, life material quality, and nutriment material quality. Therein, the four great elements are factors for each other by five factors: conascence, mutuality, support, presence, and non-disappearance. For the conascent derived material qualities, they are factors by four factors, excluding mutuality. The life material quality for the conascent kamma-born material qualities is a factor by way of the faculty factor. The nutriment material quality for all conascent and non-conascent internal material qualities is a factor by way of the nutriment factor. In the same way, thirteen material qualities are special factors for mental qualities: the five sensitive material qualities, the seven sense-object material qualities, and the heart-base material quality. Therein, the five sensitive material qualities for the five consciousness-elements are like mothers to their children, by way of the pre-nascent base factor, by way of the pre-nascent base-faculty factor, and by way of the pre-nascent dissociated base factor. i. Seven sense-object forms are like parents to children for the five sense-consciousness elements and the three mind-elements, being a condition by object-pre-existence. The heart-base form for the two mind-elements and the mind-consciousness element, like a tree to tree-deities, is a condition at the moment of rebirth by co-existent support, and in the course of existence by base-pre-existence and by base-pre-existence-disjoined. Twenty-three form-groups. There, a group of form-elements bound by one kind of nature, like a group of hairs bound by one string, or a group of grasses, is called a compact form-group. There, the four great elements, color, odor, taste, and nutritive essence— these eight phenomena are called the one root-group of all, and are also called the eight root-elements of all. Nine kamma-born form-groups: the life-nonad, the base-decad, the body-decad, the femininity-decad, the masculinity-decad, the eye-decad, the ear-decad, the nose-decad, the tongue-decad. There, the eight root-elements of all together with the life-form are called the life-nonad. This is the root-nonad among the kamma-born groups. This root-nonad, in due order, together with the eighteen forms such as the heart-base form, becomes the eight decads such as the base-decad. There, the life-nonad, the body-decad, and the gender-decads— these four groups operate throughout the entire body. There, the life-nonad is called the digestive fire and the body fire. The digestive fire is a portion of the digestive heat; it operates in the stomach and digests what is eaten, drunk, chewed, and tasted. The body fire is a portion of the heat-element pervading the entire body; it operates throughout the entire body and makes bile, phlegm, and blood not putrid and clear. When these two are in an imbalanced state, beings are afflicted with many diseases; when in a balanced state, they are afflicted with few diseases. Both of these, the life-nonad, bring about the life-span of beings. They bring about color. The body-decad brings about pleasant sensations and painful sensations throughout the entire body. Gender And the ten-decads of women produce all female forms. Of men, they produce all male forms. The remaining five decads, such as the base-decad, are called region-decads. Among these, the base-decad, arising within the heart-base, produces various kinds of well-thought and ill-thought things for beings. The four decads, such as the eye-decad, arising in the eye-ball, ear-cavity, nose-cavity, and tongue-surface, produce seeing, hearing, smelling, and tasting. Eight mind-born form-groups, namely, the all-fundamental-octad, the sound-nonad, the body-intimation-nonad, and the sound-speech-intimation-decad, these are the four fundamental groups. And these same (four groups), together with the three variable forms known as lightness, softness, and adaptability, are the four variable groups. Among these, when the bodily elements are unevenly active, only the fundamental groups are active in a sick person. At that time, his bodily forms are heavy, or stiff, or unadaptable. It is difficult for him to maintain a posture as he wishes, to move his limbs and sub-limbs, or to speak a word. However, when the bodily elements are evenly active, in a healthy person, due to the absence of bodily defects like heaviness and stiffness, the variable groups are active. And among these, when moving the body-limbs by means of mind-impulse, two body-intimation groups are active. When the sound of speech arises from the mouth by means of mind-impulse, two speech-intimation groups (are active). When non-verbal sounds like laughter and crying, devoid of letters and syllables, arise from the mouth by means of mind-impulse, two sound groups (are active). In other times, two fundamental groups are active. Four season-born form-groups, namely, the all-fundamental-octad and the sound-nonad, these are two fundamental groups and two variable groups. Among these, this body passes its life following the stream of postures throughout life. Therefore, due to the diversity of postures, in this body, at every moment, the even and uneven activities of the elements are discerned. Similarly, due to the diversity of seasons, due to the diversity of food, due to the diversity of contact with wind and sun, the body... Due to the variety of limb-movements, due to the variety of one's own efforts and others' efforts. There, during irregular occurrence, only two root-groups arise. During regular occurrence, two with modifications. And among these, two sound-groups arise from mind-born sound, from traditional sounds, and from other various sounds in the world. Two food-born form-groups, all eight root-forms with modifications. These two groups, born from suitable or unsuitable food, should be understood as uniform or non-uniform. And space element, and characteristic forms, these five forms are free from groups. Among these, the space element is free from groups because it is merely the delimitation between groups. Characteristic forms are free from groups because they are merely characteristics for knowing the conditioned nature of conditioned form-groups. These twenty-three groups are found in the internal continuum. But in the external continuum, only two season-born root-groups are found. There are two form-continuums: the internal continuum and the external continuum. There, the internal continuum is called the continuum of beings. The external continuum is called earth, mountains, rivers, oceans, trees, grass, and so on. There, in the internal continuum, twenty-eight forms and twenty-three form-groups are found. There, the rebirth-linking mental states, at the moment of rebirth-linking, for the kamma-born form-groups, are causes in six ways: by the four great co-arisen states, by result, and by dissociation. But for the heart-base form, they are causes in seven ways, mutually with each other. Among these same mental states: root-states by way of root, volition by way of kamma, nutriment-states by way of nutriment, faculty-states by way of faculty, jhana-states by way of jhana, path-states by way of path— thus are causes in six ways, as appropriate. But past wholesome and unwholesome kammas are causes in one way, by way of kamma-condition. The later-arisen occurring mental states, starting with the first bhavanga, for the earlier-arisen kamma-born form-groups... They are causes in one way by post-natant (condition). And here, by the term 'post-natant', the four kinds of post-natant conditions are taken. And past kamma are causes in one way. Thus, mental phenomena are causes for kamma-born material aggregates in fourteen ways, as appropriate. Here, ten conditions are not found: object, and predominance, and contiguity, and immediate contiguity, and decisive support, and pre-natant, and repetition, and association, and non-existence, and disappearance. During the process, mental phenomena that generate matter are causes for mind-born material aggregates that are co-arisen with them, in five ways: by the four great co-arisen, and by disassociation. Among those same mental phenomena, root phenomena by way of root, predominance phenomena by way of predominance, volition by way of kamma, resultant phenomena by way of result, nutriment phenomena by way of nutriment, faculty phenomena by way of faculty, jhana phenomena by way of jhana, path phenomena by way of path— thus, they are causes in eight ways, as appropriate. All post-natant mental phenomena are causes for pre-natant mind-born material aggregates in one way, by post-natant (condition). Thus, mental phenomena are causes for mind-born material aggregates in fourteen ways, as appropriate. Here too, ten conditions are not found: object, and contiguity, and immediate contiguity, and mutuality, and decisive support, and pre-natant, and repetition, and association, and non-existence, and disappearance. From the static moment of the re-linking consciousness onwards, during the process, all mental phenomena are causes for all temperature-born material aggregates and nutriment-born material aggregates in one way, by way of post-natant (condition). Here too, by the term 'post-natant',