[34] The form aggregate (rūpakkhandha) is twofold: 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 yet 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 (cittasahabhū); 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 edible food (kabaḷiṅkāro āhāro); there is form that is not edible food. Thus the form aggregate is twofold.
English translation from the Pali (Siam Raṭṭha edition) — under review, not for citation.