[504] The twofold classification of form (rūpa):
There is form that is derived (upādā); there is form that is not derived.
There is form that is clung-to (upādinna); there is form that is not clung-to.
There is form that is clung-to and subject to clinging (upādinnupādāniya); there is form that is not clung-to but subject to clinging (anupādinnupādāniya).
There is form that is visible (sanidassana); there is form that is invisible (anidassana).
There is form that is impinging (sappaṭigha); there is form that is non-impinging (appaṭigha).
There is form that is a faculty (indriya); there is form that is not a faculty.
There is form that is a primary element (mahābhūta); there is form that is not a primary element.
There is form that is intimation (viññatti); there is form that is not intimation.
There is form that is originated by mind (cittasamuṭṭhāna); there is form that is not originated by mind.
There is form that is co-existent with mind (cittasahabhu); there is form that is not co-existent with mind.
There is form that follows along with mind (cittānuparivatti); there is form that does not follow along with mind.
There is form that is internal (ajjhattika); there is form that is external (bāhira).
There is form that is gross (oḷārika); there is form that is subtle (sukhuma).
There is form that is far (dūre); there is form that is near (santike).
There is form that is the basis (vatthu) of eye-contact (cakkhusamphassa); there is form that is not the basis of eye-contact.
There is form that is the basis of the feeling (vedanā) born of eye-contact … of perception (saññā) … of volition (cetanā) … of eye-consciousness (cakkhuviññāṇa); there is form that is not the basis of eye-consciousness.
There is form that is the basis of ear-contact (sotasamphassa) … of nose-contact (ghānasamphassa) … of tongue-contact (jivhāsamphassa) … of body-contact (kāyasamphassa); there is form that is not the basis of body-contact.
There is form that is the basis of the feeling born of body-contact … of perception … of volition … of body-consciousness (kāyaviññāṇa); there is form that is not the basis of body-consciousness.
There is form that is the object (ārammaṇa) of eye-contact; there is form that is not the object of eye-contact.
There is form that is the object of the feeling born of eye-contact … of perception … of volition … of eye-consciousness; there is form that is not the object of eye-consciousness.
There is form that is the object of ear-contact … of nose-contact … of tongue-contact … of body-contact; there is form that is not the object of body-contact.
There is form that is the object of the feeling born of body-contact … of perception … of volition … of body-consciousness; there is form that is not the object of body-consciousness.
There is form that is the eye base (cakkhāyatana); there is form that is not the eye base.
There is form that is the ear base (sotāyatana); there is form that is not the ear base.
There is form that is the nose base (ghānāyatana) … the tongue base (jivhāyatana) … the body base (kāyāyatana); there is form that is not the body base.
There is form that is the form base (rūpāyatana); there is form that is not the form base.
There is form that is the sound base (saddāyatana) … the odour base (gandhāyatana) … the taste base (rasāyatana) … the tangible base (phoṭṭhabbāyatana); there is form that is not the tangible base.
There is form that is the eye element (cakkhudhātu); there is form that is not the eye element.
There is form that is the ear element (sotadhātu) … the nose element (ghānadhātu) … the tongue element (jivhādhātu) … the body element (kāyadhātu); there is form that is not the body element.
There is form that is the form element (rūpadhātu); there is form that is not the form element.
There is form that is the sound element (saddadhātu) … the odour element (gandhadhātu) … the taste element (rasadhātu) … the tangible element (phoṭṭhabbadhātu); there is form that is not the tangible element.
There is form that is the eye faculty (cakkhundriya); there is form that is not the eye faculty.
There is form that is the ear faculty (sotindriya) … the nose faculty (ghānindriya) … the tongue faculty (jivhindriya) … the body faculty (kāyindriya); there is form that is not the body faculty.
There is form that is the femininity faculty (itthindriya); there is form that is not the femininity faculty.
There is form that is the masculinity faculty (purisindriya); there is form that is not the masculinity faculty.
There is form that is the life faculty (jīvitindriya); there is form that is not the life faculty.
There is form that is bodily intimation (kāyaviññatti); there is form that is not bodily intimation.
There is form that is verbal intimation (vacīviññatti); there is form that is not verbal intimation.
There is form that is the space element (ākāsadhātu); there is form that is not the space element.
There is form that is the water element (āpodhātu); there is form that is not the water element.
There is form that is lightness of form (rūpassa lahutā); there is form that is not lightness of form.
There is form that is malleability of form (rūpassa mudutā); there is form that is not malleability of form.
There is form that is wieldiness of form (rūpassa kammaññatā); there is form that is not wieldiness of form.
There is form that is growth of form (rūpassa upacaya); there is form that is not growth of form.
There is form that is continuity of form (rūpassa santati); there is form that is not continuity of form.
There is form that is decay of form (rūpassa jaratā); there is form that is not decay of form.
There is form that is impermanence of form (rūpassa aniccatā); there is form that is not impermanence of form.
There is form that is edible food (kabaḷīkāro āhāro); there is form that is not edible food.
Thus is the twofold classification of form.
The Dyad.
English translation from the Pali (Siam Raṭṭha edition) — under review, not for citation.