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Tattha cakkhādipañcavidhaṃ attabhāvaṃ adhikicca pavattattā ajjhattikaṃ, sesaṃ tato bāhirattā bāhiraṃ.
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73. Herein, the five kinds beginning with the eye are internal because they occur as an integral part of the selfhood (in oneself); the rest are external because they are external to that selfhood (personality).
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Cakkhādīni nava āpodhātuvajjitā tisso dhātuyo cāti dvādasavidhaṃ ghaṭṭanavasena gahetabbato oḷārikaṃ, sesaṃ tato viparītattā sukhumaṃ.
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The nine beginning with the eye and the three elements excepting the water element, making twelve kinds in all, are to be taken as gross because of impinging; the rest are subtle because they are the opposite of that.
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Yaṃ sukhumaṃ tadeva duppaṭivijjhasabhāvattā dūre, itaraṃ suppaṭivijjhasabhāvattā santike.
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What is subtle is far because it is difficult to penetrate, the other is near because it is easy to penetrate.
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Catasso dhātuyo, cakkhādīni terasa, kabaḷīkārāhāro cāti aṭṭhārasavidhaṃ rūpaṃ paricchedavikāralakkhaṇabhāvaṃ atikkamitvā sabhāveneva pariggahetabbato nipphannaṃ, sesaṃ tabbiparītatāya anipphannaṃ.
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The eighteen kinds of matter, that is to say, the four elements, the thirteen beginning with the eye, and physical nutriment, are produced because they can be discerned through their own individual essences, having exceeded the [purely conceptual] states of [matter as] delimitation, [matter as] alteration, and [matter as] characteristic (see §77); the rest, being the opposite, are unproduced.
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Cakkhādipañcavidhaṃ rūpādīnaṃ gahaṇapaccayabhāvena ādāsatalaṃ viya vippasannattā pasādarūpaṃ, itaraṃ tato viparītattā napasādarūpaṃ.
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The five kinds beginning with the eye are sensitive matter through their being conditions for the apprehension of visible data, etc., because they are, as it were, bright like the surface of a looking glass; the rest are insensitive matter because they are the opposite of that.
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Pasādarūpameva itthindriyādittayena saddhiṃ adhipatiyaṭṭhena indriyaṃ, sesaṃ tato viparītattā anindriyaṃ.
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Sensitive matter itself, together with the three beginning with the femininity faculty, is faculty in the sense of predominance; the rest are not-faculty because they are the opposite of that.
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Yaṃ kammajanti parato vakkhāma, taṃ kammena upādiṇṇattā upādiṇṇaṃ, sesaṃ tato viparītattā anupādiṇṇaṃ.
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What we shall later describe as “kamma-born” (§75 and XX.27) is clung to because that is “clung to,” [that is, acquired] by kamma. The rest are not-clung to because they are the opposite of that.
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