Family-to-Family, and One-Interval

We have now explained the stream-enterer, who abides in the fruit without having severed any cultivation-abandoned affliction, guaranteed at most seven more returns of rebirth. Next we should explain the noble ones at the stage of severance, beginning with those aiming toward and abiding in the fruit of once-returning. Verse: severing three or four grades of desire-realm affliction, with three or two more rebirths remaining, makes one family-to-family; severing up to five grades still means aiming toward the second fruit; severing six grades attains the fruit of once-returning. Explanation: that very same stream-enterer, advancing to sever cultivation-abandoned affliction, transforms into what is called family-to-family once three conditions are fulfilled: first, by severance of affliction, having severed three or four grades of desire-realm cultivation-abandoned affliction; second, by the perfecting of faculties, having attained the undefiled faculties capable of countering that affliction; third, by the taking of rebirth, undergoing, from this point, either three or two more rebirths within desire-realm existence. The verse states only the first and last of these conditions, since it is thereby already established, by implication, that the corresponding undefiled counteragent faculties have also been attained. As for why three or two rebirths specifically: as one continues to advance, the number of rebirths one will yet undergo may be fewer, or may even reach zero. Why is there no category for one who has severed exactly five grades? Because whoever severs the fifth grade will necessarily also sever the sixth — a single grade of affliction alone is not capable of obstructing the attainment of a fruit, just as will be explained for the one-interval practitioner as well. There are two kinds of family-to-family practitioner: heavenly family-to-family, reborn into two or three families within the heavenly destinies before attaining complete cessation, whether within one heavenly place or two or three; and human family-to-family, reborn into two or three families within the human destiny, whether within one continent or two or three. That very same stream-enterer, advancing to sever one grade of desire-realm cultivation-abandoned affliction up through five grades, transforms into one aiming toward the fruit of once-returning. Upon severing the sixth grade, one attains the fruit of once-returning itself — such a person goes once to the heavens and returns once to the human realm before attaining complete cessation, hence the name, since beyond this there is no further rebirth. This stage is also called one of attenuated greed, hatred, and delusion, since only the lowest grade of these remains.

Having explained the distinctions among those aiming toward and abiding in the fruit of once-returning, we should next establish the distinctions for those aiming toward and abiding in the fruit of non-returning. Verse: severing seven or eight grades, with one more rebirth remaining, is called one-interval — this constitutes aiming toward the third fruit; severing all nine grades attains the fruit of non-returning. Explanation: that very same once-returner, advancing to sever the remaining affliction, transforms into what is called one-interval once three conditions are fulfilled: first, by severance of affliction, having severed the seventh or eighth grade of desire-realm cultivation-abandoned affliction; second, by the perfecting of faculties, having attained the undefiled counteragent faculties; third, by the taking of rebirth, undergoing only one further rebirth within desire-realm existence. The verse states only the first and last of these conditions, for the same reason already explained. How can a single grade of affliction obstruct the attainment of the fruit of non-returning? Because, once that grade is severed, one thereby transcends the realm entirely. It was explained earlier that karma determinately ripening across the three times constitutes the most severe kind of obstruction; affliction functions in just the same way here, since it transcends the very stage to which its equal-outflow and ripened-fruition effects belong. Interval means a gap — since that person's one remaining rebirth constitutes an interruption, they do not yet realize complete cessation; or, alternatively, since the one remaining grade of affliction constitutes an interruption, they do not yet attain the fruit of non-returning. One who has this one interval remaining is named one-interval; one who has severed the seventh or eighth grade of cultivation-abandoned affliction is likewise called one aiming toward the fruit of non-returning. One who had already severed the third, fourth, seventh, or eighth grade of affliction before entering the seeing of the truths — even after later attaining the corresponding fruit, so long as they have not yet cultivated the subsequent superior path, is still not called family-to-family or one-interval, since they have not yet fully attained the undefiled counteragent faculties for that stage. Upon severing the ninth grade, one attains the fruit of non-returning, since one will certainly never again return to be reborn within the desire realm. This affliction-severance is called the severance of the five lower-portion bonds, since, although two or three of these may indeed have already been severed earlier, it is only at this point that they are all, collectively, gathered together as fully severed.

With respect to the stage of non-returning, the sūtras establish various distinctions through various approaches; we should now explain these distinguishing characteristics. Verse: among these, birth, with-effort, and without-effort nirvāṇa; the upstream type, if mixed cultivation, can proceed to Akaniṣṭha, by complete leap, half leap, or full traverse; the remainder can proceed to the peak of existence; those proceeding to the formless realm are of four kinds, attaining nirvāṇa there. Explanation: this non-returner is spoken of, in total, as sevenfold; among these, the varieties for one who takes rebirth in the form realm number five: intermediate-existence nirvāṇa, birth nirvāṇa, nirvāṇa-with-effort, nirvāṇa-without-effort, and the upstream type. Because this one attains nirvāṇa in the intermediate existence, it is called intermediate-existence nirvāṇa. Likewise, having already been reborn, one attains nirvāṇa with effort or without effort, hence those names. Because this one flows upward, it is called upstream. Intermediate-existence nirvāṇa means one who, going toward the form realm, attains nirvāṇa while abiding in the intermediate-existence state. Birth nirvāṇa means one who, having been reborn in the form realm, attains nirvāṇa not long afterward, possessing a diligently cultivated, swiftly advancing path. The nirvāṇa spoken of here refers to nirvāṇa with residue. Other teachers say it can also be without residue; this does not accord with reason, since such a being lacks mastery over relinquishing their own lifespan. Nirvāṇa-with-effort means one who, having been reborn in the form realm, applies sustained, unceasing effort over a long period, attaining nirvāṇa only through extensive exertion, possessing diligent cultivation but lacking the swiftly-advancing path. Nirvāṇa-without-effort means one who, having been reborn in the form realm for a long time, relaxes effort and attains nirvāṇa without extensive exertion, lacking both diligent cultivation and the swiftly-advancing path.

Upstream carries the meaning of ascending, since stream and ascending share the same underlying sense here. That is, this type dies in the desire realm and is reborn in the form realm, but is not able to realize complete cessation there directly, and must be reborn still higher before attaining nirvāṇa. This upstream type itself divides into two, distinguished by both cause and result. The difference in cause lies in whether one has practiced mixed cultivation of the dhyānas or not. The difference in result lies in whether Akaniṣṭha or the peak of existence serves as one's final destination. One who has practiced mixed cultivation of the dhyānas is capable of proceeding all the way to Akaniṣṭha before attaining nirvāṇa there. This type further divides into three: complete leap, half leap, and full traverse. Complete leap means: while still in the desire realm, one has already fully practiced mixed cultivation of all four dhyānas, but then, encountering adverse conditions, loses the upper three dhyānas, and, with attachment to the pleasure of the first dhyāna as condition, dies and is reborn in the heaven of Brahmā's Retinue. Yet, by the power of habituation from a previous life, one becomes capable once more of mixed cultivation of the fourth dhyāna, and, dying from that place, is reborn directly in Akaniṣṭha, dying in the very first place and being reborn in the very last, leaping over everything in between all at once.

Half leap means: from that place, one is reborn progressively through the lower Pure Abodes, up to some intermediate point, and is then able to leap over one place to reach Akaniṣṭha, the leap not being total, hence half leap. A noble one will certainly never be reborn in the heaven of Mahābrahmā, since that place is associated with a distorted view, and because there can be only one guide in that realm. Full traverse means: from that place, one is reborn progressively through every single place in succession, only finally reaching Akaniṣṭha at the very last, dying in every single place along the way, hence full traverse. No non-returner ever takes a second rebirth in a place already occupied, since such a person always seeks further advancement, never remaining at an equal or lower level. It is precisely for this reason that the meaning of non-returner is fully satisfied: such a person will certainly never return to a place already occupied before, not even their own original place, let alone anywhere lower. This describes the first of the two upstream types. The other, lacking mixed cultivation of the dhyānas, proceeds only as far as the peak of existence: lacking mixed cultivation from the start, and with attachment to the pleasure of the various concentrations as condition, dies and is reborn successively throughout all the places of the form realm except the five Pure Abodes, then, dying out of the form realm, is reborn successively through the three formless attainments, and only then, at the peak of existence, finally attains nirvāṇa. Between these two upstream types, the first is an insight-practitioner and the second a calm-practitioner, distinguished by delight in wisdom or in concentration. It does not contradict reason that either upstream type might attain nirvāṇa at some lower stage; it is said that Akaniṣṭha and the peak of existence are their respective final destinations because, beyond these points, there is no further place to go, comparable to how the stream-enterer is guaranteed at most seven returns. These five are collectively called those who proceed to rebirth in the form realm.

Those who proceed to the formless realm are distinguished into four kinds: one who, while still in the desire realm, becomes free of form-realm craving, and, upon dying from that state, is reborn directly in the formless realm. The distinctions here number exactly four, corresponding to differences among the rebirth-and-cessation types. Together with the preceding five, this makes six kinds of non-returner. There is, further, one who proceeds to neither the form nor the formless realm, but instead attains nirvāṇa right where they are — this is called nirvāṇa in the present life. Together with the preceding six, this makes seven. Among the five non-returners who proceed to the form realm, there is a further approach revealing additional distinctions. Verse: those proceeding to the form realm number nine — three main types, each divided into three further kinds — distinguished by differences in karma, affliction, and faculty. Explanation: these same five kinds are, in total, grouped into three main categories — intermediate-existence, birth, and upstream — each further divided into three, making nine in total. Intermediate-existence nirvāṇa divides into three: attaining nirvāṇa swiftly, not swiftly, or only after a long time, illustrated by the analogy of three kinds of spark. Birth nirvāṇa likewise divides into three, corresponding to birth nirvāṇa, nirvāṇa-with-effort, and nirvāṇa-without-effort, all grouped together since all three attain nirvāṇa only after rebirth. The upstream category likewise divides into three: complete leap, half leap, and full traverse. Yet all three main categories, in every case, are ultimately distinguished by the same swift/not-swift/long-delayed pattern, so there is no confusion between them.

These three main categories and nine sub-types of non-returner differ by karma, affliction, and faculty, giving rise to the swift/not-swift/long-delayed distinction. The three main categories are distinguished, in corresponding order, by differences in whether lower, middle, or upper grade affliction is currently manifest, and by differences in whether one's faculties are upper, middle, or lower grade, each of the three corresponding as appropriate. Since karma, affliction, and faculty each admit further distinctions, each of the three divides further into three, making nine total. The first two main categories each divide into their three sub-types by differences in affliction and faculty specifically, not by differences in karma; the third divides into its three sub-types by differences specifically in the karma conducive to a subsequent existence. If this is so, why do the sūtras state that the Buddha spoke of only seven destinies of the excellent person? Verse: the seven destinies of the excellent person are established because the upstream type carries no further distinction for this purpose, because these alone act only wholesomely, never unwholesomely, and because they proceed onward without ever returning. Explanation: intermediate-existence and birth each contribute three, while upstream contributes only one — the sūtras establish the seven destinies on this basis. Since all upstream types share the characteristic of flowing upward, they are named upstream collectively and treated as one category. Why is this designation established with reference to these seven alone, and not the remaining noble ones in training? Destiny carries the sense of proceeding onward, and while the remaining noble ones in training likewise perform wholesome karma, this alone does not earn them the designation. Only these seven act exclusively wholesomely, never unwholesomely — the remaining ones do not share this exclusivity. Moreover, only these seven proceed onward into the higher realms without ever returning. It is for these two reasons alone that the designation is established with reference to these seven specifically.

If this is so, why does a sūtra state: what is an excellent person? One who has attained the right view of a noble-one-in-training, and so on, at length? The remaining noble-ones-in-training, considered from a different angle, can indeed also be said to possess something of the nature of excellent person, since all noble-ones-in-training have attained the moral restraint of never again committing any of the five kinds of unwholesome deed, and since much of their unwholesome affliction has already been severed. However, the specific designation destiny of the excellent person is not established from that broader angle — it is established specifically with reference to acting only wholesomely and never unwholesomely at all, and to relying solely on a superior cause to proceed into the higher realms.

Do noble ones who have already undergone rebirths before attaining the noble path also exhibit these same distinctions? No. What, then, is the case? Verse: a noble one who has already undergone rebirth within the desire realm does not proceed to rebirth in the other realms; both this type and one who does proceed to a higher rebirth lack the possibility of refining their faculties or of retrogression. Explanation: if, while already a noble one, one has undergone prior rebirth within the desire realm before attaining non-returning, such a person will certainly not proceed to rebirth in the form or formless realms, since, having attained the fruit of non-returning, they are certain to attain nirvāṇa within this very present life. If, however, one has already undergone prior rebirth as a noble one within the form realm, it remains possible for such a person to proceed to a higher rebirth within the formless realm, comparable to those proceeding to the form realm who ultimately reach the peak of existence. Yet Śakra, the lord of the gods, is recorded as having said: I have heard there is a heaven called Akaniṣṭha; after I eventually fall from my current position, I shall be reborn there. The Vaibhāṣika masters explain this as follows: Śakra said this because he did not properly understand the true characteristics of the Abhidharma, and the Buddha, in order to please him, did not correct this statement. These same two types — one who has already undergone rebirth within the desire realm, and one who has proceeded from there to a higher rebirth — definitely cannot undergo either the refining of faculties or retrogression. Why is this not admitted? Because it definitely does not occur. Why does it definitely not occur? Because, having already undergone rebirth, their cultivated faculties have already become fully mature, and because they have attained an especially superior physical basis.

Why is it that a noble-one-in-training who has not yet become free of desire-realm craving cannot attain nirvāṇa in an intermediate-existence state? Because their noble path is not yet fully matured, is not yet easily able to manifest, and their remaining latent afflictions are not yet reduced to an extremely weak degree. The Vaibhāṣika masters explain this as follows: desire-realm dharmas are extremely difficult to transcend, and such a person still has much remaining work to do — they must still advance to sever both the unwholesome and morally-neutral kinds of affliction, must still advance to attain either the second or third fruit, and must still transcend the dharmas of all three realms entirely — and one abiding merely in the intermediate-existence state does not possess the capacity to accomplish all of this. It was stated earlier that the upstream type, having mixed cultivation of the dhyānas as its cause, is capable of proceeding to Akaniṣṭha. Which dhyāna should be practiced with mixed cultivation first? At what stage is this mixed cultivation known to be complete? And for what reasons is it practiced at all? Verse: one first practices mixed cultivation of the fourth dhyāna, its completion marked by a single moment mixed with undefiled moments, practiced for the sake of rebirth, present pleasure, and to prevent retrogression through the arising of affliction. Explanation: whoever wishes to practice mixed cultivation of all four dhyānas must first practice mixed cultivation of the fourth dhyāna specifically, since its concentration is the most capable of supporting this practice, and, among all modes of practice yielding ease, it is the most excellent. One who practices this mixed cultivation is either an arhat or a non-returner. Such a person must first enter the fourth dhyāna, manifesting many successive moments of undefiled states; from this, they then draw forth many moments of defiled states; afterward, many moments of undefiled states manifest once more — and, cycling back and forth in this way, the number of moments in each phase gradually decreases, until finally only two moments of undefiled state remain, followed by two moments of defiled state, immediately followed again by two moments of undefiled state — this marks the completion of the preparatory stage of mixed-cultivation concentration.

Next, from only a single moment of undefiled state, a single moment of defiled state is drawn forth to manifest, immediately followed again by a single moment of undefiled state arising — and because the single defiled instant in the middle is thus mixed together with the undefiled instants immediately before and after it, this is called the full, root-level accomplishment of mixed-cultivation concentration. Of these three instants, the first two resemble the uninterrupted path, and the third resembles the path of liberation. Having thus practiced mixed cultivation of the fourth dhyāna, one can then, riding on this same accumulated power, as appropriate, also practice mixed cultivation of the lower three dhyānas. Having first practiced this mixed cultivation of the dhyānas while still in the desire realm, within one of the three continents of the human destiny, if one should later retrogress and be reborn instead within the form realm, one remains capable of practicing mixed cultivation of the dhyānas there in just the same way as before. Mixed cultivation of the dhyānas is practiced for three kinds of reasons: for the sake of a desired rebirth, for the sake of present pleasure, and to prevent retrogression through the arising of affliction.

Among non-returners, those of sharp faculties practice mixed cultivation for the sake of pleasure in the present life and for rebirth in the Pure Abodes. Those of dull faculties practice it also to prevent retrogression, since they fear falling back. This mixed cultivation practice keeps one at a distance from concentration tainted by attachment to its own flavor. Among arhats, those of sharp faculties practice it for the sake of pleasure in the present life; those of dull faculties practice it also to guard against and prevent retrogression through the arising of affliction. Non-returners practice mixed cultivation of the dhyānas for the sake of rebirth in the Pure Abodes. Why are there exactly five Pure Abodes? Verse: because there are five grades of mixed cultivation, there are five corresponding Pure Abodes for rebirth. Explanation: because the mixed cultivation and habituation of the fourth dhyāna has five grades, the Pure Abodes number exactly five. What are these five grades? They are distinguished as lower, middle, upper-upper, superior-upper, and utmost. The first grade is completed once three mind-moments manifest: first undefiled, then arising defiled, then arising undefiled again. The second grade requires six moments; the third, nine; the fourth, twelve; the fifth, fifteen. These five grades of mixed cultivation of the dhyāna, in corresponding order, bring about rebirth in the five Pure Abodes. It should be understood that the power of the undefiled instants habituates and infuses the defiled instants, and this brings about rebirth in the Pure Abodes. Other teachers say instead: it is by the progressive intensification of the five spiritual faculties that rebirth in the five Pure Abodes is brought about.

The sūtras speak of a non-returner called body-witness. On the basis of what superior quality is this name established? Verse: a non-returner who has attained the cessation-concentration is renamed body-witness. Explanation: possessing the attainment of cessation-concentration is called having attained cessation-concentration; a non-returner who possesses this attainment within their own person is accordingly renamed body-witness. Such a non-returner is called body-witness because they have personally, bodily witnessed and attained a state resembling nirvāṇa itself. Why is this person said to be a witness specifically through the body? Because mind is entirely absent, and because this attainment arises in dependence on the body. In truth, it should rather be said: upon emerging from cessation-concentration, such a person newly attains what they had not attained before, a conscious body in a state of stillness, and reflects: this cessation-concentration is the most tranquil state, extremely resembling nirvāṇa. Having thus personally realized this stillness of the body, they are called body-witness. Because it is through both the attainment and the knowledge that manifests afterward that one realizes this bodily stillness, the sūtras speak of eighteen kinds of noble-ones-in-training. Why is body-witness not included among these? Because it lacks the relevant basis. What is the relevant basis? The eighteen kinds are established with reference to distinctions among the undefiled three trainings and their fruits. Cessation-concentration itself is neither a training nor a training's fruit, so the distinctions among trainees are not drawn with reference to it.

The coarse distinguishing characteristics of the non-returner are as described above; if analyzed in fine detail, the number of distinct types reaches into the many thousands. How is this so? Take intermediate-existence nirvāṇa: established with reference to faculty, it yields three kinds, distinguished by lower, middle, or upper faculties. Established with reference to meditative stage, it yields four kinds, distinguished by whether one proceeds to the first dhyāna and so on. Established with reference to spiritual lineage, it yields six kinds, distinguished by the retrogressible lineage and the rest. Established with reference to place, it yields sixteen kinds, distinguished by Brahmā's Retinue and the other specific heavens. Established with reference to stage-of-detachment, it yields thirty-six kinds, ranging from being fully bound within the form realm up through having become free of the eighth grade of the fourth dhyāna's defilement. Established jointly with reference to place, lineage, stage-of-detachment, and faculty together, the total reaches two thousand five hundred ninety-two. How is this arrived at? Within a single place, there are six lineages; for each single lineage, the distinctions by stage-of-detachment number nine, ranging from being fully bound at the outset up through having become free of the eighth grade at the end. Six times nine makes fifty-four; multiplying fifty-four by the sixteen places makes eight hundred sixty-four; multiplying this by the three faculties makes it threefold, yielding a grand total of two thousand five hundred ninety-two.

The same holds, in corresponding fashion, all the way through the upstream type as well. Summing across all five categories, the accumulated total comes to twelve thousand nine hundred sixty. Having explained the distinctions of the third fruit and what aims toward it, we should next establish the fourth fruit and what aims toward it. Verse: among the cultivation-abandoned afflictions of the upper realms, from severing the first grade of the first dhyāna up through the eighth grade of the peak of existence, all these stages are aiming toward arhatship. The ninth uninterrupted path is called the diamond-like concentration; exhaustion is attained together with it, the knowledge of exhaustion arises, and one becomes the fruit of no-more-learning, the worthy one. Explanation: that very same non-returner, advancing to sever the cultivation-abandoned afflictions of the form and formless realms, from severing the first grade of the first dhyāna at the outset, up through severing the eighth grade of the peak of existence at the end, should be understood to be renamed aiming toward arhatship throughout. Within this stage, the ninth uninterrupted path, which severs the ninth-grade affliction of the peak of existence, is also called the diamond-like concentration, since it is capable of shattering every remaining latent affliction without exception, whether already shattered or not. It is not that it literally shatters every genuinely existing thing; rather, it possesses the functional capacity to shatter everything that remains. Among all the uninterrupted paths capable of severing affliction, the concentration associated with this particular moment is the most excellent of all.

The diamond-like concentration is said to be of many kinds, since it arises as the uninterrupted path severing the ninth grade of affliction at the peak of existence, and can be relied upon across any of nine stages. Its varieties, distinguished by knowledge, mode, and object, number fifty-two when based on the not-yet-arrived stage: the analogy-knowledge regarding suffering and the origin, taking the peak of existence as object, each has four aspects, giving eight; the dharma-knowledge regarding cessation and the path, each has four aspects, giving eight; the analogy-knowledge regarding cessation, taking the cessation of each of the eight lower stages as object, has four aspects in each case, totaling thirty-two; the analogy-knowledge regarding the path, taking the path of the eight stages as object, has, in total, only four aspects, since the path counteracting the eight stages shares a common causal continuity and must take all eight together as a single object. This yields fifty-two within the not-yet-arrived stage; the same holds for the four intermediate dhyāna stages. For boundless space, twenty-eight; boundless consciousness, twenty-four; nothingness, twenty — since a formless basis has no dharma-knowledge, only analogy-knowledge. Other teachers say the varieties number eighty within the not-yet-arrived stage, since the analogy-knowledge regarding the path, taking the path of each of the eight stages as object, is separately counted with its own four aspects for each, adding twenty-eight to the total; the same holds for the four intermediate dhyāna stages, with forty, thirty-two, and twenty-four for the three formless attainments. Still others hold the varieties number, in total, one hundred sixty-four within the not-yet-arrived stage, since the analogy-knowledge regarding cessation has both a separate and a combined count for each of the eight stages, adding one hundred twelve to the first total; the same holds for the four intermediate dhyāna stages, with fifty-two, thirty-six, and twenty-four for the three formless attainments. If further distinguished by spiritual lineage and faculty, the varieties become even more numerous, to be worked out by the same reasoning.

Since this concentration is capable of severing the ninth-grade affliction of the peak of existence, it is capable of giving rise to the knowledge of exhaustion, which arises together with the attainment of that affliction's complete exhaustion. The diamond-like concentration is the very last uninterrupted path among all those that sever affliction; the knowledge of exhaustion is the very last path of liberation among all those that sever affliction, and because this path of liberation arises together, for the very first time, with the attainment of the complete exhaustion of all contaminants, it is named the knowledge of exhaustion. Once this knowledge of exhaustion has thus arisen, one immediately becomes the fruit of no-more-learning, the arhat, having attained the dharma of the fruit worthy of no further training. Since there is no further, distinct fruit remaining for such a person to train toward attaining, they earn the name no-more-learning. And since such a person is now fit only to act for the benefit of others, and is worthy of being venerated by all beings still afflicted with defilement, it is on this basis that the name arhat is established. Both meanings are thereby established.

All of the four aiming-toward stages and three fruits discussed so far are called noble-ones-in-training. Why do these preceding seven earn this name? Because, in order to attain the exhaustion of all contaminants, they constantly and joyfully engage in training. Training necessarily consists of three: superior moral discipline, superior mind, and superior wisdom — moral discipline, concentration, and wisdom constituting the essential substance of these three. If this is so, ordinary worldlings ought likewise to be called noble-ones-in-training. This is not so, since ordinary worldlings have not yet truly seen and known the principle of the truths as they really are, and since they remain liable to lose their correct training at some later point — and it is for this reason that the Well-Gone One states the word training twice. As a sūtra records, the Buddha told a certain monk: training in what ought to be trained, training in what ought to be trained — it is only this that I call one in training. In order to make clear that one is called in training specifically when one's correct training will never be lost through retrogression, the Blessed One repeats the word training. A noble one abiding in their own nature — how can they still be called in training? Because the intent of their training is not yet fully completed. It is like a traveler resting briefly along the way, or, alternatively, because the dharma of training constantly accompanies them without interruption.

What is the dharma of training? It refers to the undefiled conditioned dharmas possessed by a noble-one-in-training. What is the dharma of no-more-learning? It refers to the undefiled conditioned dharmas possessed by one beyond training. Why is nirvāṇa itself not called training? Because those beyond training and ordinary worldlings also both possess it in the relevant sense. Why, then, is it also not called beyond training? Because noble-ones-in-training and ordinary worldlings also both possess it in that same sense. Thus, noble-ones-in-training together with those beyond training constitute, in total, eight kinds of noble persons, since there are four aiming-toward stages and four abiding-in-fruit stages. From aiming toward the realization of the fruit of stream-entry all the way through the realized fruit of arhatship, although the names number eight, the actual distinct realities number only five: abiding in each of the four fruits, plus aiming toward the first fruit alone, since aiming toward the second, third, and fourth fruits is not actually separate from the preceding fruit. This is stated with reference to one who attains the fruits in gradual succession. If one who had already partially or fully become free of desire beforehand abides within the path of seeing, they are named aiming toward the fruit of once-returning or non-returning directly, without being included under the preceding fruit, reflecting the two kinds of path of cultivation, contaminated and uncontaminated, already distinguished.

Which kind of path removes affliction at each stage? Verse: freedom from the peak of existence comes only through the undefiled path; the remaining stages can be freed by either path. Explanation: only the undefiled path can free one from the defilement of the peak of existence, never a defiled path. Why is this? Because there is no worldly path existing above this stage; because a stage's own path cannot counteract that same stage's own affliction; and because that stage's own affliction still undergoes latent increase with respect to any path belonging to that same stage. If a given affliction still undergoes latent increase with respect to a given path, that path is necessarily incapable of counteracting that affliction; if a path has the power to counteract a given affliction, that affliction necessarily does not undergo latent increase with respect to it — hence a stage's own path cannot counteract that same stage's own affliction. Freedom from the remaining eight stages can be achieved through either path, since both the worldly and the transcendent path are each capable of achieving it. Since freedom from the eight lower stages can be achieved through either path, how many kinds of separation-attainment does each produce? Verse: when a noble one uses either path to remove the cultivation-abandoned affliction of the eight lower stages, each gives rise to two separation-attainments. Explanation: when a noble-one-in-training uses a worldly path to remove the cultivation-abandoned defilement of the lower eight stages, this fully gives rise to two separation-attainments together, and the same holds when using an undefiled path, since both kinds of path accomplish the same task. Other teachers explain: it is known that using the undefiled path also gives rise to a worldly-type separation-attainment because, in scenarios where the undefiled attainment is later relinquished, the corresponding affliction still does not reappear.

If a noble-one-in-training, using the undefiled path to remove that defilement, did not also give rise to a co-functioning worldly-type separation-attainment, then, once such a person has completely freed all eight stages by the noble path, and later, relying on the dhyānas, undergoes the refining of faculties, instantly relinquishing all their former duller-faculty noble paths and attaining only the sharper-faculty noble path proper to the dhyānas, the separation from the afflictions of the upper stages ought then to no longer hold, and those very afflictions ought to reappear. This proof does not accord with reason. Why? Because even supposing such a noble one lacked any worldly-type severance-attainment at all, they would still not come to possess the afflictions of the upper stages again, just as when one who has partially become free of the peak of existence's defilement undergoes the refining of faculties, or as when an ordinary worldling is reborn into a higher stage, the corresponding afflictions still do not reappear. That is, when one partially free of the peak of existence's defilement later refines faculties by relying on the dhyānas, the undefiled severance-attainment is instantly relinquished, and although the separation from that stage's affliction is then without any further undefiled attainment, the affliction of that stage still does not reappear. Or again, an ordinary worldling reborn into the second dhyāna relinquishes the severance-attainment for desire-realm affliction, yet does not come to possess desire-realm affliction again — the same should hold here. Hence, the proposed proof does not establish its point. Having explained that a noble one, using either path to remove the cultivation-abandoned affliction of the eight lower stages, gives rise to two separation-attainments in each case, it follows that an ordinary worldling using a worldly path can only give rise to a worldly-type severance-attainment, and that a noble one using an undefiled path to remove seeing-abandoned affliction and the peak of existence's cultivation-abandoned affliction can only give rise to an undefiled severance-attainment.

Which stage's path removes which stage's affliction? Verse: the undefiled path belonging to the not-yet-arrived stage can remove affliction at every stage; the remaining eight stages' paths remove affliction at their own stage and above; a worldly path removes affliction only at the next stage below. Explanation: undefiled paths belonging to the not-yet-arrived preparatory stage are capable of removing affliction ranging from the desire realm all the way up through the peak of existence. Those belonging to the intermediate dhyāna, the four dhyānas, or the three formless attainments are each capable, as appropriate, of removing affliction at their own stage and at stages above it, but not at any lower stage, since that has already been removed. Worldly paths, in every case, are capable of removing affliction only at the stage immediately below their own, never their own stage or anything equal to or above it, since that stage's own affliction still undergoes latent increase with respect to that path, since the path's power is comparatively weak, and since the lower stage has already been removed.

Which preparatory stage's path removes which stage's affliction? Verse: the preparatory stage removes the affliction of the stage below it; for the first three, the liberation path may enter either the root or the preparatory level; for the upper stages, only the root level applies. Explanation: the preparatory stages upon which these paths depend number eight — those bordering the four dhyānas and the four formless attainments. What they remove numbers nine — the desire realm and the eight concentrations. The first three preparatory stages, in removing the affliction of the stage below them, may, when the ninth liberation-path moment manifests, either enter the corresponding root dhyāna or remain within the preparatory stage itself. The upper five preparatory stages, each removing the affliction of the stage below them, must, when the ninth liberation-path moment manifests, necessarily enter the root level, never remaining in the preparatory stage, since, at these levels, the preparatory and root stages share the same feeling-faculty, whereas, for the lower three dhyānas, the preparatory and root stages differ in feeling-faculty. Some are unable to enter the root level directly, since shifting into a different feeling involves some degree of difficulty, and because, at the moment of removing the lower stage's affliction, one is always inclined with delight toward what lies above. Where there is no difference in feeling, one necessarily enters the root level directly.

Since the transcendent path's uninterrupted and liberation aspects have already been explained, taking the four truths as object through the sixteen aspects, this point is already established by implication. What does the worldly path take as its object, and what aspects does it employ? Verse: the worldly uninterrupted and liberation paths take, respectively, the lower and upper stage as object, employing coarseness, suffering, and obstruction, and peace, excellence, and freedom. Explanation: the worldly uninterrupted path and the worldly liberation path, respectively, take the lower stage and the upper stage as their object, observing them as coarse, suffering, obstructing, and peaceful, excellent, liberating. The uninterrupted paths take as object the contaminated dharmas of the stage immediately below their own, observing them through any one of the three aspects of coarseness. The liberation paths take as object the contaminated dharmas of the stage immediately above, observing them through any one of the three aspects of peace. Because it is not tranquil, it is called coarse. Because it can only be transcended through great exertion, and because it is not sublime, it is called suffering. Because it is heavily coarse and capable of causing harm and opposition, and because it does not lead to liberation, it is called obstruction, since it obstructs one's transcending of one's own stage, comparable to a prison's thick walls obstructing escape. The three aspects of peace, excellence, and freedom should be understood as the direct opposite of these.

Having concluded this digression, we should return to the main topic. Immediately following the knowledge of exhaustion, what further knowledge arises? Verse: for the immovable lineage, following the knowledge of exhaustion, the knowledge of non-arising necessarily arises; for the rest, either further exhaustion-knowledge or right view arises; every worthy one possesses one or the other. Explanation: for arhats of the immovable lineage, immediately following the knowledge of exhaustion, the knowledge of non-arising arises, not a further instance of the knowledge of exhaustion, nor the right view of one beyond training. For arhats other than the immovable-dharma type, immediately following the knowledge of exhaustion, either a further instance of the knowledge of exhaustion arises, or the right view of one beyond training arises directly, but never the knowledge of non-arising, since such a person still admits the possibility of later retrogression. Does the immovable lineage, then, never give rise to right view at all? Right view does indeed arise for them as well; it is simply not separately mentioned, since every worthy one possesses this. That is, for the immovable-dharma type, following the knowledge of non-arising, either a further instance of the knowledge of non-arising arises, or the right view of one beyond training.

The four fruits spoken of earlier — of what are they the fruits? It should be understood that these four are the fruits of asceticism. What is the essential nature of asceticism? What is the substance of this fruit? How many kinds of distinct fruit-stages are there? Verse: the pure path is the nature of asceticism; the fruit is both conditioned and unconditioned; there are eighty-nine of these, comprising the liberation path and cessation. Explanation: the undefiled path itself is the essential nature of asceticism; one who possesses this path is called an ascetic, since it is capable, through diligent effort, of quieting affliction. As a sūtra states: because one is capable, through diligent effort, of quieting and eliminating all manner of evil, unwholesome dharmas, and so on, at length, hence one is called an ascetic. An ordinary worldling, being unable to proceed toward nirvāṇa without deviation, to its ultimate completion, is not a true ascetic. Both conditioned and unconditioned dharmas serve as the fruit of asceticism. The sūtras describe this as fourfold, but, in strict reality, when analyzed by stage, there are eighty-nine, all having as their essential nature either a liberation-path moment or an instance of analytical cessation. For the permanent severance of seeing-abandoned affliction, there are eight uninterrupted paths and eight liberation paths; for the permanent severance of cultivation-abandoned affliction, there are eighty-one uninterrupted paths and eighty-one liberation paths. All the uninterrupted paths constitute the essential nature of asceticism itself. The liberation paths are also the conditioned fruit-substance of asceticism, being both the equal-outflow effect and the effect of personal effort. Each individual analytical cessation is the unconditioned fruit-substance of asceticism, being both the separation-effect and the effect of personal effort. Combined together, the total comes to eighty-nine. If this is so, why did the Blessed One not enumerate all of these fully? Although there are many fruits, they are not all separately named, for reasons given in the verse: the four fruits are established by five causes — relinquishing what was previously attained, attaining a superior path, the gathering together of severances, attaining eight kinds of knowledge, and cultivating all sixteen aspects at once.

Explanation: wherever a stage of severance along the path fulfills all five causes, the Buddha establishes it as a fruit in the sūtras. The five causes are: relinquishing a previously attained path, that is, relinquishing the path one had previously attained while aiming toward the fruit; attaining a superior path, that is, attaining the superior path included within the fruit itself; the gathering together of severances, that is, a single attainment now gathers together and possesses all prior severances at once; attaining eight kinds of knowledge, that is, attaining the four dharma-knowledges and four analogy-knowledges together; and being capable of cultivating all sixteen aspects simultaneously, that is, being capable of simultaneously cultivating impermanence and the rest, all sixteen. All four fruit-stages fulfill these five causes together; the remaining stages do not, and it is for this reason that the Buddha does not name them as separate fruits. If only the pure path constitutes the essential nature of asceticism, how can the second and third fruits, which can be attained through the power of a worldly path, also be included among the fruits of asceticism? Verse: the severance attained through a worldly path is mixed together with what the noble one has attained; and, being sustained by the undefiled attainment, it too is called a fruit of asceticism. Explanation: when these two fruits are attained by means of a worldly path, the fruit does not consist solely of the analytical cessation attained through that worldly path — the analytical cessation already attained through the path of seeing is mixed together with it, together forming one unified fruit, since both are attained through one and the same fruit-defining path-attainment. It is for this reason that a sūtra states: what is the fruit of once-returning? It is the severance of the three fetters, together with the attenuation of greed, hatred, and delusion. What is the fruit of non-returning? It is the severance of the five lower-portion bonds. Moreover, the analytical cessation attained through a worldly path is sustained by the undefiled severance-attainment, and it is by this power that it does not lapse through mere retrogression or death.

Does this essential nature of asceticism have any other names? Yes. What are they? Verse: this asceticism-nature is also called brahminhood; it is also called the wheel of Brahmā, since it is set in motion by the true Brahmā. Among these, only the path of seeing is called the wheel of Dharma, since it resembles a wheel in its swiftness and other respects, or since it possesses spokes and the like. Explanation: this true asceticism-nature is also called, in the sūtras, brahminhood, since it is capable of expelling all affliction. It is also called the wheel of Brahmā, since it is set in motion by the power of the true Brahmā-king. Because the Buddha is endowed with the unsurpassed virtues proper to Brahmā, the Blessed One alone rightly deserves the name Brahmā. A sūtra accordingly states that the Buddha is also called Brahmā, also called the tranquil one, and also called the cool one. It is specifically with reference to the path of seeing alone that the Blessed One, in certain passages, gives the name wheel of Dharma. Just as a worldly wheel possesses characteristics such as swiftness, the path of seeing resembles it in these respects, and so is called the wheel of Dharma. How does the path of seeing resemble a wheel? By resembling it through swiftness of motion and other qualities: the path of seeing the truths moves with great swiftness; it has both a discarding and a taking-up aspect; it subdues what has not yet been subdued; it holds down what has already been subdued; and it turns both upward and downward — possessing these five characteristics, it resembles a worldly wheel. The Venerable Ghoṣaka explains it differently: just as a worldly wheel possesses characteristics such as spokes, the noble eightfold path resembles it, and is thus called a wheel. Right view, right intention, right effort, and right mindfulness resemble a worldly wheel's spokes; right speech, right action, and right livelihood resemble its hub; and right concentration resembles its rim, hence the name wheel of Dharma. How is it known that the wheel of Dharma refers specifically to the path of seeing alone? Because, at the moment the path of seeing arose in Kauṇḍinya and the others, it is said that the Buddha had already set in motion the wheel of the true Dharma.

What are the three turnings and twelve aspects? "This is the noble truth of suffering," "this ought to be fully understood," "this has already been fully understood" — these constitute the three turnings. At each and every one of these turnings, individually, there arises a distinct instance of eye, knowledge, illumination, and awakening — this is what is called the twelve aspects. These three turnings and twelve aspects apply individually to each of the four truths, but, since the count is the same in every case, it is simply spoken of as three turnings, twelve aspects, comparable to how other fixed enumerations serve as shorthand elsewhere. By this scheme, the three turnings correspondingly indicate, in order, the path of seeing, the path of cultivation, and the path of no-more-learning. This is what the Vaibhāṣika masters teach. If this is so, the three-turnings scheme is not confined to the path of seeing alone — how, then, can it be said that the name wheel of Dharma is established with reference to the path of seeing alone? It should therefore rather be said that it is precisely this entire teaching-framework of three turnings, twelve aspects, as a whole, that is properly named the wheel of Dharma. What constitutes the three turnings? Three complete rounds. How are the twelve aspects completed? By these three rounds each proceeding through all four noble truths: this is suffering, this is the origin, this is cessation, this is the path; this ought to be fully understood, this ought to be permanently severed, this ought to be personally realized, this ought to be cultivated; this has already been fully understood, this has already been permanently severed, this has already been personally realized, this has already been cultivated.

Why is it called a turning? Because this teaching-framework proceeds onward into another person's mental continuum, causing them to understand its meaning. Or, alternatively, all the noble paths together constitute the wheel of Dharma, since they turn within the very bodies of the beings being transformed by this teaching. At the moment the path of seeing arises within another person's mental continuum, the wheel has thereby already reached the very first turning, hence it is said to have already turned. On which realm does the attainment of each fruit of asceticism depend? Verse: the first three depend on the desire realm; the latter depends on all three, because the upper realms lack the path of seeing, lacking proper hearing, lacking the capacity to take the lower realm as object, lacking aversion, and because of scriptural testimony. Explanation: the first three fruits can only be attained relying on a body within the desire realm; the attainment of arhatship, however, can rely on a body within any of the three realms. For the first two fruits, since one has not yet become free of desire, it stands to reason that they cannot be attained relying on an upper-realm body. But why can the third fruit likewise not be attained relying on an upper-realm body? This is established by both reasoning and scriptural testimony.

What is the reasoning? Because a body within the upper realms lacks the path of seeing, and it is not possible for one who has become free of desire without having gone through the path of seeing to newly and directly realize the fruit of non-returning by leaping over the earlier fruits. Why is it that the upper realms necessarily lack the path of seeing? Because, within the formless realm, there is no proper hearing of the Dharma. Moreover, within that realm, one cannot take the lower realm as an object. Ordinary worldlings within the form realm, meanwhile, are attached to the pleasure of their own superior concentration. And, lacking painful feeling, no aversion arises, and without such aversion, the path of seeing cannot be attained. What is the scriptural evidence? A sūtra states: there are five kinds of persons who attain thorough penetration in one place and reach ultimate completion in another — namely, the intermediate-existence type through the upstream type. This term thorough penetration refers specifically to the path of seeing, since it is the initial preparatory undertaking for realizing complete cessation. On this basis, it is certain that the path of seeing does not exist within the upper realms. Abhidharmakośa-śāstra of the Sarvāstivāda School, Fascicle Twenty-Four, [end].