[505] The threefold compendium of form (tividhena rūpasaṅgaho):
That form (rūpa) which is internal (ajjhattika) is derived (upādā); of that form which is external (bāhira), some is derived, some is not derived.
That form which is internal is clung-to (upādinna); of that form which is external, some is clung-to, some is not clung-to.
That form which is internal is clung-to and subject to clinging (upādinnupādāniya); of that form which is external, some is clung-to and subject to clinging, some is not clung-to but subject to clinging.
That form which is internal is invisible (anidassana); of that form which is external, some is visible (sanidassana), some is invisible.
That form which is internal is impinging (sappaṭigha); of that form which is external, some is impinging, some is non-impinging (appaṭigha).
That form which is internal is a faculty (indriya); of that form which is external, some is a faculty, some is not a faculty.
That form which is internal is not a great essential (mahābhūta); of that form which is external, some is a great essential, some is not a great essential.
That form which is internal is not intimation (viññatti); of that form which is external, some is intimation, some is not intimation.
That form which is internal is not originated by mind (cittasamuṭṭhāna); of that form which is external, some is originated by mind, some is not originated by mind.
That form which is internal is not co-existent with mind (cittasahabhū); of that form which is external, some is co-existent with mind, some is not co-existent with mind.
That form which is internal is not conforming with mind (cittānuparivatti); of that form which is external, some is conforming with mind, some is not conforming with mind.
That form which is internal is gross (oḷārika); of that form which is external, some is gross, some is subtle (sukhuma).
That form which is internal is near (santike); of that form which is external, some is far (dūre), some is near.
That form which is external is not the physical basis (vatthu) of eye-contact (cakkhusamphassa); of that form which is internal, some is the physical basis of eye-contact, some is not the physical basis of eye-contact.
That form which is external is not the physical basis of the feeling (vedanā) born of eye-contact, … of the perception (saññā), … of the volition (cetanā), … of eye-consciousness (cakkhuviññāṇa); of that form which is internal, some is the physical basis of eye-consciousness, some is not the physical basis of eye-consciousness.
That form which is external is not the physical basis of ear-contact, … of nose-contact, … of tongue-contact, … of body-contact; of that form which is internal, some is the physical basis of body-contact, some is not the physical basis of body-contact.
That form which is external is not the physical basis of the feeling born of body-contact, … of the perception, … of the volition, … of body-consciousness (kāyaviññāṇa); of that form which is internal, some is the physical basis of body-consciousness, some is not the physical basis of body-consciousness.
That form which is internal is not the object (ārammaṇa) of eye-contact; of that form which is external, some is the object of eye-contact, some is not the object of eye-contact.
That form which is internal is not the object of the feeling born of eye-contact, … of the perception, … of the volition, … of eye-consciousness; of that form which is external, some is the object of eye-consciousness, some is not the object of eye-consciousness.
That form which is internal is not the object of ear-contact, … of nose-contact, … of tongue-contact, … of body-contact; of that form which is external, some is the object of body-contact, some is not the object of body-contact.
That form which is internal is not the object of the feeling born of body-contact, … of the perception, … of the volition, … of body-consciousness; of that form which is external, some is the object of body-consciousness, some is not the object of body-consciousness.
That form which is external is not the eye base (cakkhāyatana); of that form which is internal, some is the eye base, some is not the eye base.
That form which is external is not the ear base, … not the nose base, … not the tongue base, … not the body base; of that form which is internal, some is the body base, some is not the body base.
That form which is internal is not the form base (rūpāyatana); of that form which is external, some is the form base, some is not the form base.
That form which is internal is not the sound base, … not the odour base, … not the taste base, … not the tangible base (phoṭṭhabbāyatana); of that form which is external, some is the tangible base, some is not the tangible base.
That form which is external is not the eye element (cakkhudhātu); of that form which is internal, some is the eye element, some is not the eye element.
That form which is external is not the ear element, … not the nose element, … not the tongue element, … not the body element; of that form which is internal, some is the body element, some is not the body element.
That form which is internal is not the form element (rūpadhātu); of that form which is external, some is the form element, some is not the form element.
That form which is internal is not the sound element, … not the odour element, … not the taste element, … not the tangible element; of that form which is external, some is the tangible element, some is not the tangible element.
That form which is external is not the eye faculty (cakkhundriya); of that form which is internal, some is the eye faculty, some is not the eye faculty.
That form which is external is not the ear faculty, … not the nose faculty, … not the tongue faculty, … not the body faculty; of that form which is internal, some is the body faculty, some is not the body faculty.
That form which is internal is not the femininity faculty (itthindriya); of that form which is external, some is the femininity faculty, some is not the femininity faculty.
That form which is internal is not the masculinity faculty (purisindriya); of that form which is external, some is the masculinity faculty, some is not the masculinity faculty.
That form which is internal is not the life faculty (jīvitindriya); of that form which is external, some is the life faculty, some is not the life faculty.
That form which is internal is not bodily intimation (kāyaviññatti); of that form which is external, some is bodily intimation, some is not bodily intimation.
That form which is internal is not verbal intimation (vacīviññatti); of that form which is external, some is verbal intimation, some is not verbal intimation.
That form which is internal is not the space element (ākāsadhātu); of that form which is external, some is the space element, some is not the space element.
That form which is internal is not the water element (āpodhātu); of that form which is external, some is the water element, some is not the water element.
That form which is internal is not lightness of form (rūpassa lahutā); of that form which is external, some is lightness of form, some is not lightness of form.
That form which is internal is not malleability of form (rūpassa mudutā); of that form which is external, some is malleability of form, some is not malleability of form.
That form which is internal is not wieldiness of form (rūpassa kammaññatā); of that form which is external, some is wieldiness of form, some is not wieldiness of form.
That form which is internal is not growth of form (rūpassa upacaya); of that form which is external, some is growth of form, some is not growth of form.
That form which is internal is not continuity of form (rūpassa santati); of that form which is external, some is continuity of form, some is not continuity of form.
That form which is internal is not decay of form (rūpassa jaratā); of that form which is external, some is decay of form, some is not decay of form.
That form which is internal is not impermanence of form (rūpassa aniccatā); of that form which is external, some is impermanence of form, some is not impermanence of form.
That form which is internal is not edible food (kabaḷiṅkārāhāra); of that form which is external, some is edible food, some is not edible food.
Thus is the threefold compendium of form.
The Triads.
English translation from the Pali (Siam Raṭṭha edition) — under review, not for citation.